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every knee should bow, of things in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

When this has happened, the great wisdom of Paul confirms that the Son, who is in all things, is himself subjected to the Father through the subjection of all things in which the Son is. What kind of once-for-all subjection, then, does Eunomius prate about for the Spirit? It is not possible to learn from the phrase he has put forward, whether it is that of irrational creatures, or of captives, or of slaves, or of chastened children, or of those who are saved through subjection. For the subjection of men to God is salvation for those who are subject, according to the voice of the prophet, who says that the soul is subject to God, since from Him comes salvation through subjection, so that subjection is a remedy for 1 destruction. Therefore, just as medicine is sought by the sick, so too is subjection by those in need of salvation. But the Holy Spirit, who gives life to all things, what life does he lack, that he should acquire salvation for himself through subjection? Since, therefore, he can neither prate about such a thing for the Spirit from any divine utterance, nor has he brought forth this blasphemy against the Holy Spirit from any sequence of plausible reasonings, it would be clear to those who have sense that he sets forth his impiety against Him without defense, supported neither by any scriptural testimony nor indeed by a sequence of reasonings. 2 He adds to this that He is neither according to the Father nor numbered with the Father; for there is one and only Father, the God over all; nor made equal with the Son; for the Son is only-begotten, having no one of the same kind. For my part, if he had only added this to his argument, that the Holy Spirit is not the Father of the Son, I would have thought it vain and thus dwelling on things disputed by no one, forbidding us to think those things about Him which not even one of the most foolish would suppose. But since he attempts to construct his impiety through inappropriate and inconsistent means, whereby he says the Holy Spirit is not the Father of the Only-begotten, thinking through these things to prove that He is subordinate and subject, for this reason I have made mention of these words to refute his folly, who thinks to prove the Spirit is subordinate to the Father, because the Spirit is not 3 the Father of the Only-begotten. For by what necessity is such a thing constructed, that if He is not the Father, He must by all means also be subordinate? If, then, it had been demonstrated that what is signified by "Father" is the same as "tyrant," it would have been logical, once tyranny was conceived in the Father, to say that the Spirit is subordinate to the one who has preeminence in authority. But if by "Father" only the relationship to the Son is understood, and no tyrannical and authoritarian notion is introduced through this word, how does it follow from the Spirit not being the Father of the Son that 4 the Spirit is subordinate? Nor, he says, made equal with the Son. How does he say this? For that which is incorruptible and unchangeable and unsusceptible of all evil and always remaining likewise in the good has no variation in the case of the Son and of the Spirit. For equally the incorruptibility of the Spirit is foreign to corruption, and that which is good by nature is likewise separated from its opposite, and that which is perfect in every good is similarly without need of more. But the divinely inspired Scripture teaches to say all these things about the Spirit, testifying to the Spirit as good and wise and incorruptible and immortal and all the lofty and God-befitting concepts and names. If, therefore, He is diminished in none of these things, in what does Eunomius measure the inequality of the Son and of the Spirit? 5 For the Son, he says, is only-begotten, having no brother of the same kind. But concerning the need not to conceive of the Only-begotten with brothers, we have discussed in the discourse concerning the firstborn of all creation. But it is fitting not to pass over unexamined what has now been maliciously thrown into the argument by him. For of the ecclesiastical dogma, one power and goodness and essence and

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κάμψει πᾶν γόνυ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσεται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός.

Οὗ γενομένου τὸν ἐν πᾶσιν ὄντα υἱὸν διὰ τῆς τῶν πάντων ἐν οἷς ἐστιν ὁ υἱὸς ὑποταγῆς αὐτὸν ὑποτάσσεσθαι τῷ πατρὶ ἡ μεγάλη τοῦ Παύλου δια βεβαιοῦται σοφία. τίνα οὖν ἐπιθρυλεῖ τῷ πνεύματι τὴν καθάπαξ ὑποταγὴν ὁ Εὐνόμιος, οὐκ ἔστιν ἐκ τῆς προσριφείσης παρ' αὐτοῦ διδαχθῆναι φωνῆς, τῶν ἀλόγων ἢ τῶν αἰχμαλώτων ἢ τῶν οἰκετῶν ἢ τῶν σωφρονιζομένων τέκνων ἢ τῶν διὰ τῆς ὑποταγῆς σῳζομένων. ἡ γὰρ πρὸς τὸν θεὸν τῶν ἀνθρώπων ὑποταγὴ σωτηρία τοῖς ὑποτασσο μένοις ἐστὶ κατὰ τὴν τοῦ προφήτου φωνήν, ἥ φησιν ὑπο τάσσεσθαι τῷ θεῷ τὴν ψυχήν, ἐπειδὴ παρ' αὐτοῦ γίνεται διὰ τῆς ὑποταγῆς τὸ σωτήριον, ὡς εἶναι τὴν ὑποταγὴν τῆς 1 ἀπωλείας ἀλεξητήριον. ὥσπερ τοίνυν ἡ ἰατρικὴ τοῖς νο σοῦσι σπουδάζεται, οὕτω καὶ ἡ ὑποταγὴ τοῖς δεομένοις τῆς σωτηρίας. τὸ δὲ πνεῦμα τὸ ἅγιον τὸ ζωοποιοῦν τὰ πάντα ποίας ἐνδεές ἐστι ζωῆς, ἵνα διὰ τῆς ὑποταγῆς τὴν σωτηρίαν ἑαυτῷ κατακτήσηται; ἐπειδὴ τοίνυν οὔτε ἀπό τινος θείας φωνῆς τὸ τοιοῦτον ἐπιθρυλεῖν ἔχει τῷ πνεύματι οὔτε ἐκ τῆς τῶν εἰκότων λογισμῶν ἀκολουθίας ταύτην κατὰ τοῦ ἁγίου πνεύματος τὴν βλασφημίαν προήκατο, δῆλον ἂν εἴη τοῖς γε νοῦν ἔχουσιν, ὅτι ἀσυνηγόρητον ἐκτίθεται κατ' αὐτοῦ τὴν ἀσέβειαν, οὔτε μαρτυρίᾳ τινὶ γραφικῇ οὔτε μὴν ἀκολουθίᾳ λογισμῶν κρατυνομένην. 2 Προστίθησι δὲ τούτοις ὅτι οὔτε κατὰ τὸν πατέρα οὔτε τῷ πατρὶ συναριθμούμενος· εἷς γάρ ἐστι καὶ μόνος πατὴρ ὁ ἐπὶ πάντων θεός, οὔτε τῷ υἱῷ συνεξισούμενος· μονογενὴς γάρ ἐστιν ὁ υἱὸς οὐδένα ἔχων ὁμογενῆ. ἐγὼ μὲν εἴ γε τοῦτο μόνον τῷ λόγῳ προσέθηκε, τὸ μὴ εἶναι πατέρα τοῦ υἱοῦ τὸ πνεῦμα τὸ ἅγιον, μάταιον καὶ οὕτως ἂν ᾤμην τοῖς παρὰ μηδενὸς ἀμφισβητουμένοις ἐμφιλοχωρεῖν, ἐκεῖνα περὶ αὐτοῦ νοεῖν κωλύοντα, ἅπερ οὐδ' ἂν τῶν ἄγαν τις ἀνοήτων ὑπο νοήσειεν. ἐπειδὴ δὲ διὰ τῶν ἀνοικείων τε καὶ ἀπροσκόλλων κατασκευάζειν ἐπιχειρεῖ τὴν ἀσέβειαν, δι' ὧν μὴ εἶναι λέγει τοῦ μονογενοῦς πατέρα τὸ πνεῦμα τὸ ἅγιον, διὰ τού των ἀποδεικνύειν οἰόμενος τὸ εἶναι ὑποτεταγμένον καὶ ὑπο χείριον, τούτου χάριν εἰς ἔλεγχον τῆς ἀνοίας αὐτοῦ τῶν ῥημάτων τούτων τὴν μνήμην ἐποιησάμην, ὃς οἴεται ἀπο δεικνύειν ὑποτεταγμένον τῷ πατρὶ τὸ πνεῦμα, διότι οὐκ 3 ἔστι πατὴρ τοῦ μονογενοῦς τὸ πνεῦμα. ἐκ ποίας γὰρ τὸ τοιοῦτον ἀνάγκης κατασκευάζεται ὡς, εἰ μὴ πατὴρ εἴη, καὶ ὑποτετάχθαι πάντως; εἰ μὲν οὖν ἀποδέδεικτο ταὐτὸν εἶναι τῷ σημαινομένῳ πατέρα καὶ τύραννον, ἀκόλουθον ἦν περὶ τὸν πατέρα νοηθείσης τῆς τυραννίδος ὑποτετάχθαι λέγειν τὸ πνεῦμα τῷ κατὰ τὴν ἐξουσίαν προέχοντι. εἰ δὲ διὰ τοῦ πατρὸς ἡ πρὸς τὸν υἱὸν σχέσις νοεῖται μόνη, οὐδὲν δὲ τυραννικὸν καὶ ἐξουσιαστικὸν νόημα διὰ ταύτης τῆς φωνῆς παρεισάγεται, πῶς ἀκολουθεῖ τῷ μὴ εἶναι πατέρα τοῦ υἱοῦ 4 τὸ ὑποτετάχθαι τὸ πνεῦμα; οὔτε τῷ υἱῷ, φησί, συν εξισούμενον. πῶς ταῦτά φησι; τὸ γὰρ ἄφθαρτόν τε καὶ ἄτρεπτον καὶ κακοῦ παντὸς ἀνεπίδεκτον καὶ ἀεὶ ὡσαύτως ἐν τῷ ἀγαθῷ διαμένον οὐδεμίαν ἔχει παραλλαγὴν ἐπὶ τοῦ υἱοῦ καὶ τοῦ πνεύματος. ἐπίσης γὰρ τὸ τοῦ πνεύματος ἄφθαρτον τῆς φθορᾶς ἠλλοτρίωται καὶ τὸ τῇ φύσει ἀγαθὸν ὡσαύτως τοῦ ἐναντίου κεχώρισται καὶ τὸ ἐν παντὶ ἀγαθῷ τέλειον ὁμοίως ἀνενδεῶς ἔχει τοῦ πλείονος. ταῦτα δὲ πάντα λέγειν περὶ τοῦ πνεύματος ἡ θεόπνευστος διδάσκει γραφή, ἀγαθὸν καὶ σοφὸν καὶ ἄφθαρτον καὶ ἀθάνατον καὶ πάντα τὰ ὑψηλὰ καὶ [τὰ] θεοπρεπῆ νοήματά τε καὶ ὀνόματα προσμαρτυροῦσα τῷ πνεύματι. εἰ οὖν ἐν οὐδενὶ τούτων ἠλάττωται, [ἐν] τίνι τὸ ἄνισον τοῦ υἱοῦ καὶ τοῦ πνεύματος διαμετρεῖ ὁ Εὐνόμιος; 5 Μονογενὴς γάρ ἐστι, φησίν, ὁ υἱός, οὐδένα ἔχων ἀδελφὸν ὁμογενῆ. ἀλλὰ περὶ τοῦ μὴ δεῖν μετὰ ἀδελφῶν νοεῖν τὸν μονογενῆ ἐν τῷ λόγῳ τῷ περὶ τοῦ πρωτοτόκου πάσης κτίσεως διειλήφαμεν. τὸ δὲ παρὰ τού του νῦν διὰ κακουργίας προσριφὲν τῷ λόγῳ προσήκει μὴ παραδραμεῖν ἀνεξέταστον. τοῦ γὰρ ἐκκλησιαστικοῦ δόγμα τος μίαν ἐν πατρί τε καὶ υἱῷ καὶ πνεύματι ἁγίῳ δύναμίν τε καὶ ἀγαθότητα καὶ οὐσίαν καὶ