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in Scripture and another meaning. For attributing the cause of successes in wars to the God of all himself, he says, "He has subjected peoples to us, and nations under our feet," and again, "Who subjects peoples under 1.1.193 me." And it is often possible to find this expression in the divine Scriptures signifying power over adversaries. For what the Apostle says concerning the future subjection of all men to the only-begotten and through him to the Father, in which, in the depth of wisdom, he says the mediator of God and men is himself subjected to the Father, signifying the obedience of all men to the Father through the subjection of the Son who partook of humanity, as requiring a more extensive and laborious explanation, I will postpone for the 1.1.194 present. But in the clear cases, in which the meaning of "subjection" has no ambiguity, in what sense does he declare the substance of the Spirit to be subjected to that of the Son and of the Father? As the Son is subjected to the Father, 1.1.195 as the Apostle understands? Therefore, in this sense, the Spirit is ranked with the Son, not subjected, if both persons are among those who are subjected? Or is it not so? How then otherwise? As we have learned in the psalm that the irrational nature is to the rational? Then it differs as much as that of beasts from man. But perhaps he rejects this argument also. Therefore, he will come to the remaining option, that having been previously opposed and resistant, it was afterwards forced by a more violent necessity to submit to the one who 1.1.196 prevailed? Let him choose what he wishes from what has been said; but I do not know which of these he could choose and escape the inescapable condemnation for blasphemy, whether he should say the Spirit is subjected in the same way as the irrational creatures, as the fish and the birds and the sheep are to man, or, in the likeness of rebels, bring it forward like a captive to the one superior in power. 1.1.197 Or none of these, but he will say that he did not use the word "subjection" according to the sense of Scripture, but that he speaks of the Spirit being subjected to the Father and the Son according to another meaning? What then is this? Is it that because it was third in the order that was delivered by the Lord to the disciples, for this reason he legislates subjection and not co-ranking? 1.1.198 Then let him also subject the Father to the only-begotten according to the same reasoning, since the divine Scripture has in many places put the name of the Lord first and made mention of the God over all in the second place. "I and the Father," says the Lord, putting 1.1.199 himself first. And "The grace of our Lord Jesus Christ and the love of God," and countless such examples are available for those who diligently search out testimonies from the Scriptures, such as that one: "Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but the same God." So according to this reasoning, let the God over all be subjected to the Son and to the Spirit, having been mentioned in the third place by 1.1.200 Paul. But we have not yet even now heard of this wisdom, which thrusts what is said second and third in some sequence into the rank of subordinates and subjects, which is what this man wants, constructing the sequence of the tradition of the persons to demonstrate superiorities and inferiorities of dignities and natures. 1.1.201 For he defines the sequence of order to be indicative of the otherness of natures, I do not know from where he imagined such things and from what necessity he fell into this supposition; for order according to number does not effect a difference of natures, but the things being numbered, whatever their nature, remain in themselves 1.1.202 whether they are numbered or not. Number is an identifying sign of the quantity of things, not in every case sending to a second rank whatever is inferior in the dignity of its nature, but according to the will of those who are counting, the sequence of the things signified through the number.

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γραφῇ καὶ ἄλλο τὸ σημαινόμενον. τῶν γὰρ ἐν τοῖς πολέμοις κατορθωθέντων αὐτῷ τῷ θεῷ τῶν ὅλων ἀνατιθεὶς τὴν αἰτίαν Ὑπέταξε λαούς, φησίν, ἡμῖν καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν, καὶ πάλιν Ὁ ὑποτάσσων λαοὺς ὑπ' 1.1.193 ἐμέ. καὶ πολλάκις ἔστι τὴν φωνὴν ταύτην ἐν ταῖς θείαις εὑρεῖν γραφαῖς τὸ κατὰ τῶν ἀντιτεταγμένων κράτος ὑπο σημαίνουσαν. τὸ γὰρ τοῦ ἀποστόλου περὶ τῆς ἐν ὑστέρῳ γενησομένης ὑποταγῆς πάντων τῶν ἀνθρώπων πρὸς τὸν μονογενῆ καὶ δι' αὐτοῦ πρὸς τὸν πατέρα, ἐν οἷς ἐν τῷ βάθει τῆς σοφίας τὸν μεσίτην θεοῦ καὶ ἀνθρώπων αὐτὸν ὑποτάσσεσθαι τῷ πατρὶ λέγει, τὴν πάντων ἀνθρώπων ὑπακοὴν διὰ τῆς τοῦ υἱοῦ τοῦ μετεσχηκότος τῆς ἀνθρω πότητος πρὸς τὸν πατέρα ὑποταγῆς αἰνισσόμενος, ὡς πλεί ονος καὶ φιλοπονωτέρας δεόμενον τῆς ἐξηγήσεως πρὸς τὸ 1.1.194 παρὸν ὑπερθήσομαι. ἀλλ' ἐν τοῖς προδήλοις, ἐν οἷς οὐδε μίαν ἀμφιβολίαν τὸ τῆς ὑποταγῆς σημαινόμενον ἔχει, κατὰ τίνα νοῦν ὑποτετάχθαι τὴν τοῦ πνεύματος οὐσίαν τῇ τοῦ υἱοῦ καὶ τοῦ πατρὸς ἀποφαίνεται; ὡς ὁ υἱὸς τῷ πατρὶ 1.1.195 ὑποτάσσεται, καθὼς νοεῖ ὁ ἀπόστολος; οὐκοῦν κατὰ τοῦτο συντάσσεται τῷ υἱῷ τὸ πνεῦμα, οὐχ ὑποτάσσεται, εἴπερ τὰ δύο πρόσωπα τῶν ὑποταττομένων ἐστίν; ἢ οὐχ οὕτως; πῶς οὖν ἑτέρως; ὡς τῇ λογικῇ φύσει τὴν ἄλογον ἐν τῷ ψαλμῷ μεμαθήκαμεν; οὐκοῦν τοσοῦτον παρήλλακται ὅσον ἡ τῶν κτηνῶν πρὸς τὸν ἄνθρωπον. ἀλλὰ παραγράφεται καὶ τοῦτον ἴσως τὸν λόγον. οὐκοῦν ἐπὶ τὸν λειπόμενον ἥξει, ὅτι ἀντιτεταγμένη καὶ ἀντιστατοῦσα τὸ πρότερον μετὰ ταῦτα διὰ βιαιοτέρας ἀνάγκης ὑποκύπτειν κατηναγκάσθη τῷ κατ 1.1.196 ισχύσαντι; ἐπιλεξάσθω τῶν εἰρημένων ὃ βούλεται· ἀλλ' οὐκ οἶδα τί τούτων ἑλόμενος τὴν ἄφυκτον κατάκρισιν τῆς βλασφημίας ἐκφεύξεται, εἴτε ἐν ἴσῳ τοῖς ἀλόγοις ὑποτε τάχθαι λέγοι τὸ πνεῦμα, ὡς τῷ ἀνθρώπῳ τοὺς ἰχθύας καὶ τὰ πετεινὰ καὶ τὰ πρόβατα, εἴτε καθ' ὁμοιότητα τῶν ἀφε στώτων ὥσπερ αἰχμάλωτον προσάγοι τῷ πλεονεκτοῦντι κατὰ τὴν δύναμιν. 1.1.197 Ἢ τούτων μὲν οὐδέν, φήσει δὲ μὴ κατὰ τὴν τῆς γρα φῆς ἔννοιαν τῷ τῆς ὑποταγῆς ῥήματι χρήσασθαι, ἀλλὰ καθ' ἕτερον σημαινόμενον ὑποτετάχθαι τὸ πνεῦμα τῷ πατρὶ καὶ τῷ υἱῷ λέγειν; τί οὖν ἐστι τοῦτο; ἆρα ὅτι τρίτον κατὰ τὴν τάξιν ἦν <ἣ> παρὰ τοῦ κυρίου τοῖς μαθηταῖς παρε δόθη, διὰ τοῦτο ὑποτάσσειν νομοθετεῖ καὶ οὐ συντάσσειν; 1.1.198 οὐκοῦν καὶ τὸν πατέρα τῷ μονογενεῖ κατὰ τὸν αὐτὸν λόγον ὑποτασσέτω, ἐπειδὴ πολλαχοῦ προτάξασα τοῦ κυρίου τὸ ὄνομα ἡ θεία γραφὴ ἐν δευτέροις τοῦ ἐπὶ πάντων θεοῦ τὴν μνήμην πεποίηται. Ἐγὼ καὶ ὁ πατήρ, φησὶν ὁ κύριος, τὸ 1.1.199 καθ' ἑαυτὸν προτάσσων. καὶ Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ, καὶ μυρία τοιαῦτα τοῖς φιλοπόνως ἀναζητοῦσι τὰς ἐκ τῶν γραφῶν μαρτυρίας πάρεστιν ἀναλέξασθαι, οἷον κἀκεῖνό ἐστι· ∆ιαιρέσεις δὲ χαρισμάτων εἰσί, τὸ δὲ αὐτὸ πνεῦμα, καὶ διαιρέσεις διακο νιῶν εἰσιν, ὁ δὲ αὐτὸς κύριος, καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτὸς θεός. ὥστε κατὰ τὸν λόγον τοῦτον ὑπο τετάχθω τῷ υἱῷ καὶ τῷ πνεύματι ὁ ἐπὶ πάντων θεός, ἐν 1.1.200 τρίτῃ τάξει παρὰ τοῦ Παύλου μνημονευθείς. ἀλλ' οὐδέπω καὶ νῦν ταύτης ἀκηκόαμεν τῆς σοφίας, ἣ τὸ δεύτερον καὶ τρίτον ἔκ τινος ἀκολουθίας λεγόμενον εἰς τὴν τῶν ὑποχει ρίων καὶ ὑποτεταγμένων ἀπωθεῖται τάξιν, ὅπερ οὗτος βού λεται, τὴν τῆς παραδόσεως τῶν προσώπων ἀκολουθίαν ἀξιωμάτων καὶ φύσεων ὑπεροχάς τε καὶ ἐλαττώσεις κατα 1.1.201 σκευάζων ἐνδείκνυσθαι. τῆς γὰρ τῶν φύσεων ἑτερότητος ἐνδεικτικὴν εἶναι τὴν τῆς τάξεως ἀκολουθίαν ὁρίζεται, οὐκ οἶδα πόθεν φαντασθεὶς τὰ τοιαῦτα καὶ ἐκ ποίας ἀνάγκης ἐπὶ τὴν ὑπόνοιαν ταύτην καταπεσών· οὐ γὰρ ἡ κατὰ τὸν ἀριθμὸν τάξις τὴν τῶν φύσεων διαφορὰν κατεργάζεται, ἀλλὰ τὰ μὲν ἀριθμούμενα ὡς ἂν ἔχῃ φύσεως, ἐφ' ἑαυτῶν μένει 1.1.202 κἂν ἀριθμῆται κἂν μή. ὁ δὲ ἀριθμὸς σημεῖόν ἐστι γνω ριστικὸν τῆς τῶν πραγμάτων ποσότητος, οὐ πάντως ὅσα τῷ ἀξιώματι τῆς φύσεως ὑποβέβηκεν εἰς δευτέραν τάξιν ἀπο πεμπόμενος, ἀλλὰ πρὸς τὸ βούλημα τῶν ἐξαριθμούντων τὴν τῶν σημαινομένων διὰ τοῦ ἀριθμοῦ πραγμάτων ἀκολουθίαν