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has seen the Father, except he who is from God,” the Spirit would be excluded, Paul would have spoken in vain that just as a man knows his own things, so also the Holy Spirit knows the things of God with exactness. Thus also the “one” is said; for he has the same strength and power as him. Consider then: “One God,” he says, “the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things.” For if the Father being called one God excludes the Son from the Godhead, then the Son being called one Lord excludes the Father from lordship; but surely the statement “one Lord Jesus Christ” does not exclude the Father from lordship. Therefore, neither does the statement that there is one God, the Father, exclude the Son from the Godhead. But if they should say again that the Father is called one God for this reason, that while the Son is God, He is not such a God as the Father is, it follows to say—from the premises they themselves lay down, for we would not say it—that for this reason the Son is called one Lord, that while the Father is Lord, He is not such a Lord as the Son is. But if this is impious, neither would the former have reason; but just as “one Lord” does not exclude the Father from exact lordship nor limit it to the Son alone, so also “one God” does not exclude the Son from true and genuine Godhead, nor does it prove it of the Father alone. For that the Son is God, and such a God as the Father is, while remaining Son, is clear from the addition itself. For if this name ‘God’ belonged to the Father alone and could not indicate to us another hypostasis, but only that unbegotten and first one, as being its unique and identifying characteristic, the addition ‘of the Father’ is superfluous; for it would have been sufficient to say “one God” and we would have known who was being spoken of, but since the name ‘God’ is common to the Father and the Son, and by saying “one God” Paul did not make clear of whom he speaks, for this reason he needed the addition ‘of the Father,’ in order to show that he speaks concerning the first and unbegotten hypostasis, as the title ‘God’ was not sufficient to indicate it, since this is common to Him with the Son. For of names, some are common, and others are particular; common, to show the unchangeableness of the substance, but particular, to characterize the property of the hypostases. Therefore “Father” and “Son” are particular to each hypostasis, but “God” and “Lord” are common. Since, therefore, he has set down a common name, “one God,” he also needed the particular one, so that you might know of whom he speaks, lest we fall into the madness of Sabellius. For that neither is the name ‘God’ greater than ‘Lord,’ nor is ‘Lord’ less than ‘God,’ is clear from what follows. In the whole Old Testament the Father is continuously called Lord; “‘The Lord your God,’ it says, ‘is one Lord,’” and again: “You shall worship the Lord your God and him only shall you serve,” and again: “Great is our Lord and great is his strength, and of his understanding there is no number,” and again: “Let them know that your name is Lord; you alone are the most high over all the earth.” And yet if it were less than God and unworthy of that substance, it should not have been said: “Let them know that your name is Lord.” Again, if ‘God’ were greater than ‘Lord’ and more majestic, the Son, who according to them is lesser, ought not to be called by the name which befits the Father, which was also uniquely His own. But these things are not so, they are not. For neither is the Son inferior to the Father, nor is the name ‘Lord’ meaner than ‘God’. For this reason Scripture has used these titles for both the Father and the Son indifferently. As therefore you have heard the Father being called Lord, come let us show you the Son also being called God. “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Immanuel, which is, being interpreted, God with us.” Do you see how the name ‘Lord’ belongs to the Father, and the name ‘God’ to the Son? For just as it says there, “Let them know that your name is Lord,” so also it says here, “They shall call his name Immanuel.” And again: “For unto us a child is born, unto us a son is given, and his name is called Angel of great counsel, mighty God,

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ἑώρακε τὸν Πατέρα, εἰ μὴ ὁ ἐκ τοῦ Θεοῦ ὤν», τὸ Πνεῦμα ἐξωθεῖτο, περιττῶς Παῦλος ἔλεγεν ὅτι ὥσπερ ἄνθρωπος τὰ ἑαυτοῦ οἶδεν, οὕτω καὶ τὸ Πνεῦμα τὸ ἅγιον τὰ τοῦ Θεοῦ μετὰ ἀκριβείας ἐπίσταται. Οὕτω καὶ τὸ «εἷς» εἴρηται· τὴν γὰρ αὐτὴν ἰσχὺν ἔχει τούτῳ καὶ δύναμιν. Σκόπει δέ· «Εἷς Θεός, φησίν, ὁ Πατὴρ ἐξ οὗ τὰ πάντα καὶ εἷς Κύριος Ἰησοῦς Χριστὸς δι' οὗ τὰ πάντα.» Εἰ γὰρ τὸ ἕνα λέγεσθαι Θεὸν τὸν Πατέρα, ἐκβάλλει τὸν Υἱὸν τῆς θεότητος καὶ τὸ ἕνα λέγεσθαι Κύριον τὸν Υἱόν, ἐκβάλλει τὸν Πατέρα τῆς κυριότητος· ἀλλὰ μὴν οὐκ ἐκβάλλει τῆς κυριότητος τὸν Πατέρα τὸ λέγεσθαι ὅτι «εἷς Κύριος Ἰησοῦς Χριστός». Οὐκ ἄρα οὐδὲ τὸν Υἱὸν ἐκβάλλει τῆς θεότητος τὸ λέγεσθαι ὅτι εἷς Θεὸς ὁ Πατήρ. Εἰ δὲ λέγοιεν πάλιν ὅτι διὰ τοῦτο εἷς Θεὸς λέγεται ὁ Πατήρ, ἐπειδὴ Θεὸς μέν ἐστιν ὁ Υἱός, οὐ τοιοῦτος δὲ Θεὸς οἷος ὁ Πατήρ, ἕπεται ἐκεῖνο εἰπεῖν, ἐξ ὧν αὐτοὶ τιθέασι λημμάτων-οὐ γὰρ δὴ ἡμεῖς ἂν εἴποιμεν-, ὅτι διὰ τοῦτο λέγεται εἷς Κύριος ὁ Υἱός, ἐπειδὴ Κύριος μὲν ὁ Πατὴρ οὐ τοιοῦτος δὲ Κύριος οἷος ὁ Υἱός. Εἰ δὲ τοῦτο ἀσεβές, οὐδὲ τὸ πρότερον ἂν ἔχοι λόγον· ἀλλ' ὥσπερ τὸ «εἷς Κύριος» οὐκ ἐξωθεῖται τὸν Πατέρα τῆς ἀκριβοῦς κυριότητος οὐδὲ εἰς τὸν Υἱὸν περιίστησιν αὐτὸ μόνον, οὕτως οὐδὲ τὸ «εἷς Θεὸς» ἐκβάλλει τὸν Υἱὸν τῆς ἀληθοῦς καὶ γνησίας θεότητος, οὐδὲ τοῦ Πατρὸς αὐτὸ μόνον ἀποδείκνυσιν. Ὅτι γὰρ Θεὸς ὁ Υἱὸς καὶ τοιοῦτος Θεὸς οἷος ὁ Πατήρ, μένων μέντοι Υἱός, ἐξ αὐτῆς τῆς προσθήκης δῆλον. Εἰ γὰρ τὸ Θεὸς ὄνομα τοῦτο τοῦ Πατρὸς μόνον ἦν καὶ ἄλλην οὐκ ἠδύνατο δηλοῦν ἡμῖν ὑπόστασιν, ἀλλ' ἐκείνην μόνην τὴν ἀγέννητον καὶ πρώτην, ὡς ἴδιον αὐτῆς μόνης ὂν καὶ γνωριστικόν, περιττῶς ἡ τοῦ Πατρὸς κεῖται προσθήκη· ἤρκει γὰρ εἰπεῖν «εἷς Θεὸς» καὶ ἐγνωρίζομεν τίς ἦν ὁ λεγόμενος, ἀλλ' ἐπειδὴ τὸ Θεὸς ὄνομα κοινὸν Πατρὸς καὶ Υἱοῦ καὶ εἰπών· «εἷς Θεὸς» οὐκ ἐδήλου τίνα φησὶν ὁ Παῦλος, διὰ τοῦτο ἐδεήθη τῆς τοῦ Πατρὸς προσθήκης, ἵνα δηλώσῃ ὅτι περὶ τῆς πρώτης ὑποστάσεως καὶ ἀγεννήτου λέγει, ὡς οὐκ ἀρκούσης τῆς τοῦ Θεοῦ προσηγορίας αὐτὴν ἐνδείξασθαι, ἐπειδὴ κοινὸν τοῦτο αὐτῷ πρὸς τὸν Υἱόν. Τῶν γὰρ ὀνομάτων τὰ μέν ἐστι κοινά, τὰ δὲ ἴδια· κοινὰ μέν, ἵνα τὸ ἀπαράλλακτον δείξῃ τῆς οὐσίας, ἴδια δέ, ἵνα τὴν ἰδιότητα χαρακτηρίσῃ τῶν ὑποστάσεων. Τὸ μὲν οὖν «Πατὴρ» καὶ «Υἱὸς» ἴδιον ἑκάστης ὑποστάσεως, τὸ δὲ «Θεὸς» καὶ «Κύριος» κοινόν. Ἐπειδὴ οὖν τέθεικε ὄνομα κοινὸν τὸ «εἷς Θεός», ἐδεήθη καὶ τοῦ ἰδιάζοντος, ἵνα γνωρίσῃς τίνα φησίν, ὥστε ἡμᾶς μὴ ἐμπεσεῖν εἰς τὴν Σαβελλίου μανίαν. Ὅτι γὰρ οὔτε τὸ «Θεὸς» ὄνομα μεῖζον τοῦ «Κύριος», οὔτε τὸ «Κύριος» ἔλαττον τοῦ «Θεός», δῆλον ἐκεῖθεν. Ἐν τῇ Παλαιᾷ πάσῃ συνεχῶς ὁ Πατὴρ Κύριος λέγεται· «Κύριος ὁ Θεός σου», φησί, «Κύριος εἷς ἐστιν», καὶ πάλιν· «Κύριον τὸν Θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις», καὶ πάλιν· «Μέγας ὁ Κύριος ἡμῶν καὶ μεγάλη ἡ ἰσχὺς αὐτοῦ καὶ τῆς συνέσεως αὐτοῦ οὐκ ἔστιν ἀριθμός», καὶ πάλιν· «Γνώτωσαν ὅτι ὄνομά σοι Κύριος· σὺ εἶ μόνος ὕψιστος ἐπὶ πᾶσαν τὴν γῆν.» Καίτοι γε εἰ ἔλαττον τοῦ Θεὸς ἦν καὶ ἀνάξιον τῆς οὐσίας ἐκείνης, οὐκ ἔδει λέγεσθαι· «Γνώτωσαν ὅτι ὄνομά σοι Κύριος.» Πάλιν εἰ τὸ Θεὸς μεῖζον ἦν τοῦ Κύριος καὶ σεμνότερον, οὐκ ἔδει τὸν κατ' αὐτοὺς ἐλάττονα Υἱὸν ἀπὸ τοῦ προσήκοντος ὀνόματος τῷ Πατρὶ καλεῖσθαι, ὃ καὶ μόνον ἴδιον ἦν ἐκείνου. Ἀλλ' οὐκ ἔστι ταῦτα, οὐκ ἔστιν. Οὔτε γὰρ ὁ Υἱὸς τοῦ Πατρὸς ὑποδεέστερος, οὔτε τὸ Κύριος ὄνομα τοῦ Θεὸς εὐτελέστερον. ∆ιὰ τοῦτο καὶ ἐπὶ Πατρὸς καὶ ἐπὶ τοῦ Υἱοῦ ἀδιαφόρως ταύταις κέχρηται ταῖς προσηγορίαις ἡ Γραφή. Καθάπερ οὖν ἠκούσατε τὸν Πατέρα Κύριον καλούμενον, φέρε δείξωμεν ὑμῖν καὶ τὸν Υἱὸν λεγόμενον Θεόν. «Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱὸν καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὃ ἔστι μεθερμηνευόμενον· μεθ' ἡμῶν ὁ Θεός.» Εἶδες πῶς καὶ τῷ Πατρὶ ὄνομα τὸ Κύριος καὶ τῷ Υἱῷ ὄνομα τὸ Θεός; Ὥσπερ γὰρ ἐκεῖ φησι· «Γνώτωσαν ὅτι ὄνομά σοι Κύριος», οὕτω καὶ ἐνταῦθά φησι· «Καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ.» Καὶ πάλιν· «Παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος, Θεὸς ἰσχυρός,