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Mark said: "when the Son comes in the glory of his Father," instead of: He has the Father's glory and in it he will come the second time. 26.28 And of whom the glory is one, there is not established one and another divinity and kingdom and worship. 26.29 Wherefore he commands beforehand "Believe in God and believe in me. In my Father's house are many mansions." 26.30 "For since the Godhead," he says, "has no difference, you ought to have one knowledge of faith concerning the Trinity, that you may thus dwell in those thrice-blessed courts which are suitable and sufficient for all." 26.31 Therefore, not only providing the things of a teacher, but also of God, he says: "Your sins are forgiven you." You observe here also his authority, that he does not intercede as to a greater, but as a sovereign ruler he forgives. 26.32 And Matthew, also contributing to the theologies concerning the only-begotten Son, said: "No one knows the Father, except the Son, nor does anyone know the Son, except the Father." 26.33 How then do these men contend as if knowing the Father to be incomparable, his Son unlike him, and the essence unbegottenness; leaving nothing exceptional to the knowledge of God the Father and of the only-begotten God 26.34 not even considering that nothing of a different nature possesses equal knowledge with that of a different essence? 26.35 And Paul likewise writes to Timothy in his first epistle: "I charge you in the sight of God who gives life to all things, and of Christ Jesus who in his testimony before Pontius Pilate made the good confession, to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ, which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion for ever and ever. Amen." 26.36 For it has been decided by the heretics to give to the Father alone: "the only Sovereign and King of kings" and what follows. 26.37 But just as he spoke concerning both of the ever-memorable hypostases: "I charge you in the sight of God and of Christ Jesus," so concerning both of them as one in Godhead he also hymned what follows. 26.38 For he himself was not ignorant, as these men are, of: "All that the Father has is mine," and: "that all may honor the Son just as they honor the Father," and: "This is the true God and eternal life," and: "This is our God. No other will be accounted of in comparison with him," and: "This is my beloved Son." 26.39 But rather, the things set forth are extended to the Son. For it has: "to keep the commandment until the appearing of the Lord Jesus Christ, which at the proper time the blessed and only Sovereign will show." 26.40 And it is clear that the Son will show his own appearing, coming a second time. Observe therefore that he also assigns to him the first glory. 26.41 And to the Romans: "For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made." 26.42 And these things, because of the equal honor of the Father and the Son, do not incline toward a creature. 26.43 For his eternity and divinity are not known in the Creator being thought of as begotten, that is, the divinity which is always and in the same state. 26.44 And to the Philippians: "who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant." 26.45 What is found unequal in this equality? For he did not grasp, it says, he did not seize being equal in nature to God the Father. And indeed he who was not emptied by another, but emptied himself, showed himself to be at once an absolute and eternal master. 26.46 For if he came to be in the form of a servant, it is indisputable that he did not previously 26.46 exist among created things, but was in the free paternal nature. Since it was not possible for him to be seen, he condescended unchangeably, without phantasm, to the form of a servant. 26.47 And he cast off the burdens of the servant and gave the beginning of a brighter life; wherefore

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Μάρκος ἔφη· «ὅταν ἔλθῃ ὁ υἱὸς ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ», ἀντὶ τοῦ· τὴν πατρικὴν δόξαν ἔχει καὶ ἐν αὐτῇ ἥξει τὸ δεύτερον. 26.28 ὧν δὲ ἡ δόξα μία, οὐκ ἄλλη καὶ ἄλλη θεότης καὶ βασιλεία καὶ προσκύνησις καθέστηκεν. 26.29 ὅθεν προπαραγγέλλει «πιστεύετε εἰς τὸν θεὸν καὶ εἰς ἐμὲ πιστεύετε. ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν». 26.30 «τῆς γὰρ θεότητος», φησίν, «διαφορὰν οὐκ ἐχούσης, μίαν πίστεως γνῶσιν περὶ τῆς τριάδος ἔχειν ὀφείλετε, ἵν' οὕτω κατασκηνώσητε ἐν ἐκείναις ταῖς τρισμακαρίσταις αὐλαῖς ταῖς πᾶσιν ἁρμοδίαις τε καὶ ἀρκούσαις». 26.31 Οὐ μόνον γοῦν τὰ ὑφηγητοῦ, ἀλλὰ καὶ τὰ θεοῦ παρέχων λέγει· «ἀφέωνταί σοι αἱ ἁμαρτίαι». προσέχεις κἀνταῦθα τὸ αὐτεξούσιον αὐτοῦ, ὅτι ὡσανεὶ πρὸς μείζονα οὐ πρεσβεύει, ἀλλ' ὡς αὐτοκράτωρ συγχωρεῖ. 26.32 Ματθαῖος δέ, συνεισφέρων καὶ αὐτὸς ταῖς περὶ τοῦ μονογενοῦς υἱοῦ θεολογίαις, ἔφη· «οὐδεὶς γινώσκει τὸν πατέρα, εἰ μὴ ὁ υἱός, οὐδὲ τὸν υἱόν τις ἐπιγινώσκει, εἰ μὴ ὁ πατήρ». 26.33 Πῶς τοίνυν οὗτοι φιλονεικοῦσιν ὡς εἰδότες τὸν μὲν πατέρα ἀσύγκριτον, τὸν δὲ υἱὸν αὐτοῦ ἀνόμοιον αὐτῷ, τὴν δὲ οὐσίαν ἀγεννησίαν· οὐδὲν ἐξαίρετον τῇ γνώσει τοῦ θεοῦ πατρὸς καὶ τοῦ μονογενοῦς θεοῦ καταλιμπάνοντες 26.34 οὐδὲ λογιζόμενοι, ὅτιπερ οὐδὲν ἑτεροφυὲς ἴσην τῷ ἑτεροουσίῳ κέκτηται γνῶσιν; 26.35 Παῦλος δὲ ὁμοίως γράφει Τιμοθέῳ μὲν ἐν τῇ πρώτῃ ἐπιστολῇ· «προστάσσω σοὶ ἐνώπιον τοῦ θεοῦ τοῦ ζωοποιοῦντος τὰ πάντα καὶ Ἰησοῦ Χριστοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμολογίαν, φυλάξαι τὴν παραγγελίαν ἄσπιλον, ἀνεπίληπτον ἕως τῆς ἐπιφανείας τοῦ κυρίου Ἰησοῦ Χριστοῦ, ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνατὸς καὶ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, ὁ μόνος ἔχων ἀθανασίαν καὶ φῶς οἰκῶν ἀπρόσιτον, ὃν οὐδεὶς ἀνθρώπων εἶδεν οὔτε ἰδεῖν δύναται, ᾧ τιμὴ καὶ δόξα αἰώνιος εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν». 26.36 αἱρετικοῖς μὲν γὰρ δέδοκται τῷ πατρὶ μόνῳ διδόναι τό· «ὁ μόνος δυνατὸς καὶ βασιλεὺς βασιλευόντων» καὶ τὰ ἑξῆς. 26.37 ὥσπερ δὲ περὶ ἀμφοῖν τῶν ἀειμνήστων ὑποστάσεων εἶπεν· «προστάσσω σοὶ ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ», οὕτως ἐπ' ἀμφοῖν αὐτῶν ὡς κατὰ ἑνὸς τῇ θεότητι καὶ τὰ ἑξῆς ὕμνησεν. 26.38 οὐ γὰρ ὡς οὗτοι ἠγνόησεν αὐτὸς τό· «πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν», καὶ τό· «ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα», καὶ τό· «οὗτός ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος», καί· «οὗτος ὁ θεὸς ἡμῶν. οὐ λογισθήσεται ἕτερος πρὸς αὐτόν», καί· «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός». 26.39 ἀλλὰ καὶ ἀποτείνεται μᾶλλον τὰ ἐκκείμενα πρὸς τὸν υἱόν. ἔχει γάρ· «παραφυλάξαι τὴν παραγγελίαν ἕως τῆς ἐπιφανείας τοῦ κυρίου Ἰησοῦ Χρι στοῦ, ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνατός». 26.40 δῆλον δ' ὅτι ὁ υἱὸς δείξει τὴν ἑαυτοῦ ἐπιφάνειαν τὸ δεύτερον ἐλευσόμενος. ἐπιτήρει οὖν ὅτι καὶ δόξαν τὴν πρώτην αὐτῷ ἀπονέμει. 26.41 Ῥωμαίοις δέ· «τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθο ρᾶται, ἥ τε ἀίδιος αὐτοῦ δύναμις καὶ θειότης». 26.42 καὶ ταυτὶ δὲ διὰ τὴν ἰσοτιμίαν πατρὸς καὶ υἱοῦ οὐ ῥέπει πρὸς ποίημα. 26.43 οὐ γὰρ ἐν τῷ γεννητὸν νοεῖσθαι τὸν δημιουργὸν ἡ ἀιδιότης καὶ θειότης αὐτοῦ οὐ γνωρίζεται, τουτέστιν ἡ ἀεὶ καὶ κατὰ ταὐτὰ ἔχουσα θεότης. 26.44 Φιλιππησίοις δέ· «ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο εἶναι ἴσα θεῷ, ἀλλ' ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών». 26.45 τί τῆς ἰσότητος ταύτης εὑρίσκεται ἄνισον; οὐχ ἥρπασε γάρ, φησίν, οὐκ ἔλαβε τὸ ἴσον εἶναι τῇ φύσει τῷ θεῷ καὶ πατρί. καὶ δὴ ὁ μὴ ὑπ' ἄλλου κενωθείς, ἑαυτὸν δὲ κενώσας, αὐθέντην δεσπότην ὁμοῦ καὶ ἀίδιον ἑαυτὸν ἐπέδειξεν. 26.46 εἰ γὰρ ἐγένετο ἐν δούλου μορφῇ, ἀναμφίλογον ὡς οὐ διετέλει, πρὶν 26.46 ἢ τοῦτο γένηται, ἐν ποιήμασιν, ἀλλ' ἐν ἐλευθέρᾳ τῇ πατρικῇ φύσει ἦν. ἐπειδὴ μὴ δυνατὸν ἦν ὀφθῆναι, συγκατέβη ἀτρέπτως ἀφαντασιάστως ἕως οἰκέτου μορφῆς. 26.47 καὶ τὰ τοῦ οἰκέτου ἀπώσατο ἄχθη καὶ ζωῆς φαιδροτέρας δέδωκεν ἀρχήν· ὅθεν