§§15–24. Since the Word is from God, He must be Son. Since the Son is from everlasting, He must be the Word; else either He is superior to the Word, or the Word is the Father. Texts of the New Testament which state the unity of the Son with the Father; therefore the Son is the Word. Three hypotheses refuted—1. That the Man is the Son; 2. That the Word and Man together are the Son; 3. That the Word became Son on His incarnation. Texts of the Old Testament which speak of the Son. If they are merely prophetical, then those concerning the Word may be such also.

15. Such absurdities will be the consequence of saying that the Monad is dilated into a Triad. But since those who say so venture to separate Word and Son, and to say that the Word is one and the Son another, and that first was the Word and then the Son, come let us consider this doctrine also. Now their presumption takes various forms; for some say that the man whom the Saviour assumed is the Son1513    Vid. §20.; and others both that the man and the Word then became Son, when they were united1514    Vid. §21.. And others say that the Word Himself then became Son when He became man1515    Vid. §22 fin.; for from being Word, they say, He has become Son, not being Son before, but only Word. Now both are Stoic1516    Cf. Ritt. and Prell. (Ed. 5) §398 (?). doctrines, whether to say that God was dilated or to deny the Son, but especially is it absurd to name the Word, yet deny Him to be Son. For if the Word be not from God, reasonably might they deny Him to be Son; but if He is from God, how see they not that what exists from anything is son of him from whom it is? Next, if God is Father of the Word, why is not the Word Son of His own Father? for one is and is called father, whose is the son; and one is and is called son of another, whose is the father. If then God is not Father of Christ, neither is the Word Son; but if God be Father, then reasonably also the Word is Son. But if afterwards there is Father, and first God, this is an Arian thought1517    §§8, 13.. Next, it is absurd that God should change; for that belongs to bodies; but if they argue that in the instance of creation He became afterwards a Maker, let them know that the change is in the things1518    Cf. i. 29. which afterwards came to be, and not in God.

16. If then the Son too were a work, well might God begin to be a Father towards Him as others; but if the Son is not a work, then ever was the Father and ever the Son1519    Or. i. 14, n. 4.. But if the Son was ever, He must be the Word; for if the Word be not Son, and this is what a man waxes bold to say, either he holds that Word to be Father or the Son superior to the Word. For the Son being ‘in the bosom of the Father1520    John i. 18.,’ of necessity either the Word is not before the Son (for nothing is before Him who is in the Father), or if the Word be other than the Son, the Word must be the Father in whom is the Son. But if the Word is not Father but Word, the Word must be external to the Father, since it is the Son who is ‘in the bosom of the Father.’ For not both the Word and the Son are in the bosom, but one must be, and He the Son, who is Only-begotten. And it follows for another reason, if the Word is one, and the Son another, that the Son is superior to the Word; for ‘no one knoweth the Father save the Son1521    Matt. xi. 27.,’ not the Word. Either then the Word does not know, or if He knows, it is not true that ‘no one knows.’ And the same of ‘He that hath seen Me, hath seen the Father,’ and ‘I and the Father are One,’ for this is uttered by the Son, not the Word, as they would have it, as is plain from the Gospel; for according to John when the Lord said, ‘I and the Father are One,’ the Jews took up stones to stone Him. ‘Jesus1522    John x. 32–38 answered them, Many good works have I shewed you from My Father, for which of those works do ye stone Me? The Jews answered Him, saying, For a good work we stone Thee not, but for blasphemy, and because that Thou, being a man, makest Thyself God. Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called them gods unto whom the Word of God came, and the Scripture cannot be broken, say ye of Him, whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said, I am the Son of God? If I do not the works of My Father, believe Me not. But if I do, though ye believe not Me, believe the works, that ye may know and believe that the Father is in Me, and I in the Father.’ And yet, as far as the surface of the words intimated, He said neither ‘I am God,’ nor ‘I am Son of God,’ but ‘I and the Father are One.’

17. The Jews then, when they heard ‘One,’ thought like Sabellius that He said that He was the Father, but our Saviour shews their sin by this argument: ‘Though I had said “God,” you should have remembered what is written, “I said, Ye are gods;”’ then to clear up ‘I and the Father are One,’ He has explained the Son’s oneness with the Father in the words, ‘Because I said, I am the Son of God.’ For if He did not say it in words, still He has referred the sense of ‘are One’ to the Son. For nothing is one with the Father, but what is from Him. What is that which is from Him but the Son? And therefore He adds, ‘that ye may know that I am in the Father, and the Father in Me.’ For, when expounding the ‘One,’ He said that the union and the inseparability lay, not in This being That, with which It was One, but in His being in the Father and the Father in the Son. For thus He overthrows both Sabellius, in saying, ‘I am’ not, “the Father,” but, ‘the Son of God;’ and Arius, in saying, ‘are One.’ If then the Son and the Word are not the same, it is not that the Word is one with the Father, but the Son; nor he that hath seen the Word ‘hath seen the Father,’ but ‘he that hath seen’ the Son. And from this it follows, either that the Son is greater than the Word, or the Word has nothing beyond the Son. For what can be greater or more perfect than ‘One,’ and ‘I in the Father and the Father in Me,’ and ‘He that hath seen Me, hath seen the Father?’ for these utterances also belong to the Son. And hence the same John says, ‘He that hath seen Me, hath seen Him that sent Me,’ and, ‘He that receiveth Me, receiveth Him that sent Me;’ and, ‘I am come a light into the world, that whosoever believeth in Me, should not abide in darkness. And, if any one hear My words and observe them not, I judge him not; for I came not to judge the world, but to save the world. The word which he shall hear, the same shall judge him in the last day, because I go unto the Father1523    John xii. 45; Matt. x. 40; John xii. 46–48..’ The preaching, He says, judges him who has not observed the commandment; ‘for if,’ He says, ‘I had not come and spoken unto them, they had not had sin; but now they shall have no cloke1524    John xv. 22.,’ He says, having heard My words, through which those who observe them shall reap salvation.

18. Perhaps they will have so little shame as to say, that this utterance belongs not to the Son but to the Word; but from what preceded it appeared plainly that the speaker was the Son. For He who here says, ‘I came not to judge the world but to save1525    John xii. 47.,’ is shewn to be no other than the Only-begotten Son of God, by the same John’s saying before1526    Ib. iii. 16–19., ‘For God so loved the world that He gave His Only-begotten Son, that whosoever believeth on Him should not perish, but have everlasting life. For God sent not His Son into the world to condemn the world, but that the world through Him might be saved. He that believeth on Him is not condemned, but he that believeth not is condemned already, because he hath not believed in the Name of the Only-begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds are evil1527    Ib. iii. 18, 19..’ If He who says, ‘For I came not to judge the world, but that I might save it,’ is the Same as says, ‘He that seeth Me, seeth Him that sent Me1528    Ib. xxii. 45.,’ and if He who came to save the world and not judge it is the Only-begotten Son of God, it is plain that it is the same Son who says, ‘He that seeth Me, seeth Him that sent Me.’ For He who said, ‘He that believeth on Me,’ and, ‘If any one hear My words, I judge him not,’ is the Son Himself, of whom Scripture says, ‘He that believeth on Him is not condemned, but He that believeth not is condemned already, because He hath not believed in the Name of the Only-begotten Son of God.’ And again: ‘And this is the condemnation’ of him who believeth not on the Son, ‘that light hath come into the world,’ and they believed not in Him, that is, in the Son; for He must be ‘the Light which lighteth every man that cometh into the world1529    Ib. i. 9..’ And as long as He was upon earth according to the Incarnation, He was Light in the world, as He said Himself, ‘While ye have light, believe in the light, that ye may be the children of light;’ for ‘I,’ says He, ‘am come a light into the world1530    Ib. xxii. 36, 46..’

19. This then being shewn, it follows that the Word is the Son. But if the Son is the Light, which has come into the world, beyond all dispute the world was made by the Son. For in the beginning of the Gospel, the Evangelist, speaking of John the Baptist, says, ‘He was not that Light, but that he might bear witness concerning that Light1531    Ib. i. 8..’ For Christ Himself was, as we have said before, the True Light that lighteth every man that cometh into the world. For if ‘He was in the world, and the world was made by Him1532    Ib. i. 10.,’ of necessity He is the Word of God, concerning whom also the Evangelist witnesses that all things were made by Him. For either they will be compelled to speak of two worlds, that the one may have come into being by the Son and the other by the Word, or, if the world is one and the creation one, it follows that Son and Word are one and the same before all creation, for by Him it came into being. Therefore if as by the Word, so by the Son also all things came to be, it will not be contradictory, but even identical to say, for instance, ‘In the beginning was the Word,’ or, ‘In the beginning was the Son.’ But if because John did not say, ‘In the beginning was the Son,’ they shall maintain that the attributes of the Word do not suit with the Son, it at once follows that the attributes of the Son do not suit with the Word. But it was shewn that to the Son belongs, ‘I and the Father are One,’ and that it is He ‘Who is in the bosom of the Father,’ and, ‘He that seeth Me, seeth Him that sent Me1533    John x. 30; i. 18; xii. 45.;’ and that ‘the world was brought into being by Him,’ is common to the Word and the Son; so that from this the Son is shewn to be before the world; for of necessity the Framer is before the things brought into being. And what is said to Philip must belong, according to them, not to the Word, but to the Son. For, ‘Jesus said,’ says Scripture, ‘Have I been so long time with you, and yet thou hast not known Me, Philip? He that hath seen Me, hath seen the Father. And how sayest thou then, Shew us the Father? Believest thou not, that I am in the Father and the Father in Me? the words that I speak unto you, I speak not of Myself, but the Father that dwelleth in Me, He doeth the works. Believe Me that I am in the Father and the Father in Me, or else, believe Me for the very works’ sake. Verily, verily, I say unto you, he that believeth on Me, the works that I do shall he do also, and greater works than these shall he do, because I go unto the Father. And whatsoever ye shall ask in My Name, that will I do, that the Father may be glorified in the Son1534    Ib. xiv. 9–13..’ Therefore if the Father be glorified in the Son, the Son must be He who said, ‘I in the Father and the Father in Me;’ and He who said, ‘He that hath seen Me, hath seen the Father;’ for He, the same who thus spoke, shews Himself to be the Son, by adding, ‘that the Father may be glorified in the Son.’

20. If then they say that the Man whom the Word wore, and not the Word, is the Son of God the Only-begotten, the Man must be by consequence He who is in the Father, in whom also the Father is; and the Man must be He who is One with the Father, and who is in the bosom of the Father, and the True Light. And they will be compelled to say that through the Man Himself the world came into being, and that the Man was He who came not to judge the world but to save it; and that He it was who was in being before Abraham came to be. For, says Scripture, Jesus said to them, ‘Verily, verily, I say unto you, before Abraham was, I am1535    John viii. 58..’ And is it not absurd to say, as they do, that one who came of the seed of Abraham after two and forty generations1536    Vid. Matt. i. 17, should exist before Abraham came to be? is it not absurd, if the flesh, which the Word bore, itself is the Son, to say that the flesh from Mary is that by which the world was made? and how will they retain ‘He was in the world?’ for the Evangelist, by way of signifying the Son’s antecedence to the birth according to the flesh, goes on to say, ‘He was in the world.’ And how, if not the Word but the Man is the Son, can He save the world, being Himself one of the world? And if this does not shame them, where shall be the Word, the Man being in the Father? And where will the Word stand to the Father, the Man and the Father being One? But if the Man be Only-begotten, what will be the place of the Word? Either one must say that He comes second, or, if He be above the Only-begotten, He must be the Father Himself. For as the Father is One, so also the Only-begotten from Him is One; and what has the Word above the Man, if the Word is not the Son? For, while Scripture says that through the Son and the Word the world was brought to be, and it is common to the Word and to the Son to frame the world, yet Scripture proceeds to place the sight of the Father, not in the Word but in the Son, and to attribute the saving of the world, not to the Word, but to the Only-begotten Son. For, saith it, Jesus said, ‘Have I been so long while with you, and yet hast thou not known Me, Philip? He that hath seen Me, hath seen the Father.’ Nor does Scripture say that the Word knows the Father, but the Son; and that not the Word sees the Father, but the Only-begotten Son who is in the bosom of the Father.

21. And what more does the Word contribute to our salvation than the Son, if, as they hold, the Son is one, and the Word another? for the command is that we should believe, not in the Word, but in the Son. For John says, ‘He that believeth on the Son, hath everlasting life; but he that believeth not the Son, shall not see life1537    John iii. 36..’ And Holy Baptism, in which the substance of the whole faith is lodged, is administered not in the Word, but in Father, Son, and Holy Ghost. If then, as they hold, the Word is one and the Son another, and the Word is not the Son, Baptism has no connection with the Word. How then are they able to hold that the Word is with the Father, when He is not with Him in the giving of Baptism? But perhaps they will say, that in the Father’s Name the Word is included? Wherefore then not the Spirit also? or is the Spirit external to the Father? and the Man indeed (if the Word is not Son) is named after the Father, but the Spirit after the Man? and then the Monad, instead of dilating into a Triad, dilates according to them into a Tetrad, Father, Word, Son, and Holy Ghost. Being brought to shame on this ground, they have recourse to another, and say that not the Man by Himself whom the Lord bore, but both together, the Word and the Man, are the Son; for both joined together are named Son, as they say. Which then is cause of which? and which has made which a Son? or, to speak more clearly, is the Word a Son because of the flesh? or is the flesh called Son because of the Word? or is neither the cause, but the concurrence of the two? If then the Word be a Son because of the flesh, of necessity the flesh is Son, and all those absurdities follow which have been already drawn from saying that the Man is Son. But if the flesh is called Son because of the Word, then even before the flesh the Word certainly, being such, was Son. For how could a being make other sons, not being himself a son, especially when there was a father1538    Cf. iii. 11, n. 1.? If then He makes sons for Himself, then is He Himself Father; but if for the Father, then must He be Son, or rather that Son, by reason of Whom the rest are made sons.

22. For if, while He is not Son, we are sons, God is our Father and not His. How then does He appropriate the name instead, saying, ‘My Father,’ and ‘I from the Father1539    John v. 17; xvi. 28.?’ for if He be common Father of all, He is not His Father only, nor did He alone come out from the Father. But he says, that He is sometimes called our Father also, because He has Himself become partaker in our flesh. For on this account the Word has become flesh, that, since the Word is Son, therefore, because of the Son dwelling in us1540    Or. ii. 60. n. 5., He may be called our Father also; for ‘He sent forth,’ says Scripture, ‘the Spirit of His Son into our hearts, crying, Abba, Father1541    Gal. iv. 6..’ Therefore the Son in us, calling upon His own Father, causes Him to be named our Father also. Surely in whose hearts the Son is not, of them neither can God be called Father. But if because of the Word the Man is called Son, it follows necessarily, since the ancients1542    Below, §29. are called sons even before the Incarnation, that the Word is Son even before His sojourn among us; for ‘I begat sons,’ saith Scripture; and in the time of Noah, ‘When the sons of God saw,’ and in the Song, ‘Is not He thy Father1543    Is. i. 2, LXX.; Gen. vi. 2; Deut. xxxii. 6?’ Therefore there was also that True Son, for whose sake they too were sons. But if, as they say again, neither of the two is Son, but it depends on the concurrence of the two, it follows that neither is Son; I say, neither the Word nor the Man, but some cause, on account of which they were united; and accordingly that cause which makes the Son will precede the uniting. Therefore in this way also the Son was before the flesh. When this then is urged, they will take refuge in another pretext, saying, neither that the Man is Son, nor both together, but that the Word was Word indeed simply in the beginning, but when He became Man, then He was named1544    Or. ii. 19, n. 3. Son; for before His appearing He was not Son but Word only; and as the ‘Word became flesh,’ not being flesh before, so the Word became Son, not being Son before. Such are their idle words; but they admit of an obvious refutation.

23. For if simply, when made Man, He has become Son, the becoming Man is the cause. And if the Man is cause of His being Son, or both together, then the same absurdities result. Next, if He is first Word and then Son, it will appear that He knew the Father afterwards, not before; for not as being Word does He know Him, but as Son. For ‘No one knoweth the Father but the Son.’ And this too will result, that He has come afterwards to be ‘in the bosom of the Father1545    Matt. xi. 27; John i. 18.,’ and afterwards He and the Father have become One; and afterwards is, ‘He that hath seen Me, hath seen the Father1546    John xiv. 9..’ For all these things are said of the Son. Hence they will be forced to say, The Word was nothing but a name. For neither is it He who is in us with the Father, nor whoso has seen the Word, hath seen the Father, nor was the Father known to any one at all, for through the Son is the Father known (for so it is written, ‘And he to whomsoever the Son will reveal Him’), and, the Word not being yet Son, not yet did any know the Father. How then was He seen by Moses, how by the fathers? for He says Himself in the Kingdoms, ‘Was I not plainly revealed to the house of thy father1547    1 Sam. ii. 27, LXX.?’ But if God was revealed, there must have been a Son to reveal, as He says Himself, ‘And he to whomsoever the Son will reveal Him.’ It is irreligious then and foolish to say that the Word is one and the Son another, and whence they gained such an idea it were well to ask them. They answer, Because no mention is made in the Old Testament of the Son, but of the Word; and for this reason they are positive in their opinion that the Son came later than the Word, because not in the Old, but in the New only, is He spoken of. This is what they irreligiously say; for first to separate between the Testaments, so that the one does not hold with the other, is the device of Manichees and Jews, the one of whom oppose the Old, and the other the New1548    Cf. i. 53, n. 7; iii. 35, n. 5.. Next, on their shewing, if what is contained in the Old is of older date, and what in the New of later, and times depend upon the writing, it follows that ‘I and the Father are One,’ and ‘Only-begotten,’ and ‘He that hath seen Me hath seen the Father1549    John x. 30; i. 18; xiv. 9.,’ are later, for these testimonies are adduced not from the Old but from the New.

24. But it is not so; for in truth much is said in the Old also about the Son, as in the second Psalm, ‘Thou art My Son, this day have I begotten Thee1550    Ps. ii. 7.;’ and in the ninth the title1551    Ib. ix. title xlv. title., Unto the ‘end concerning the hidden things of the Son, a Psalm of David;’ and in the forty-fourth, ‘Unto the end, concerning the things that shall be changed to the Sons of Korah for understanding, a song about the Well-beloved;’ and in Isaiah, ‘I will sing to my Well-beloved a song of my Well-beloved touching my vineyard. My Well-beloved hath a vineyard1552    Is. v. 1.;’ Who is this ‘Well-beloved’ but the Only-begotten Son? as also in the hundred and ninth, ‘From the womb I begat Thee before the morning star1553    Ps. cx. 3, LXX.,’ concerning which I shall speak afterwards; and in the Proverbs, ‘Before the hills He begat me;’ and in Daniel, ‘And the form of the Fourth is like the Son of God1554    Prov. viii. 25, LXX.; Dan. iii. 25.;’ and many others. If then from the Old be ancientness, ancient must be the Son, who is clearly described in the Old Testament in many places. ‘Yes,’ they say, ‘so it is, but it must be taken prophetically.’ Therefore also the Word must be said to be spoken of prophetically; for this is not to be taken one way, that another. For if ‘Thou art My Son’ refer to the future, so does ‘By the Word of the Lord were the heavens established;’ for it is not said ‘were brought to be,’ nor ‘He made.’ But that ‘established’ refers to the future, it states elsewhere: ‘The Lord reigned1555    Cf. Exp. in Ps. xcii.,’ followed by ‘He so established the earth that it can never be moved.’ And if the words in the forty-fourth Psalm ‘for My Well-beloved’ refer to the future, so does what follows upon them, ‘My heart uttered a good Word.’ And if ‘From the womb’ relates to a man, therefore also ‘From the heart.’ For if the womb is human, so is the heart corporeal. But if what is from the heart is eternal, then what is ‘From the womb’ is eternal. And if the ‘Only-begotten’ is ‘in the bosom,’ therefore the ‘Well-beloved’ is ‘in the bosom.’ For ‘Only-begotten’ and ‘Well-beloved’ are the same, as in the words ‘This is My Well-beloved Son1556    Ps. xxxiii. 6; xciii. 1; xlv. 1; Matt. iii. 17..’ For not as wishing to signify His love towards Him did He say ‘Well-beloved,’ as if it might appear that He hated others, but He made plain thereby His being Only-begotten, that He might shew that He alone was from Him. And hence the Word, with a view of conveying to Abraham the idea of ‘Only-begotten,’ says, ‘Offer thy son thy well-beloved1557    Gen. xxii. 2.;’ but it is plain to any one that Isaac was the only son from Sara. The Word then is Son, not lately come to be, or named Son, but always Son. For if not Son, neither is He Word; and if not Word, neither is He Son. For that which is from the father is a son; and what is from the Father, but that Word that went forth from the heart, and was born from the womb? for the Father is not Word, nor the Word Father, but the one is Father, and the other Son; and one begets, and the other is begotten.

15 Τοιαῦτα μὲν οὖν ἄτοπα ἐκ τοῦ πλατύνεσθαι λέγειν εἰς τριάδα τὴν μονάδα ἀπαντήσει. Ἐπειδὴ δὲ οἱ τοῦτο λέγοντες τολ μῶσι διαιρεῖν λόγον καὶ υἱὸν καὶ λέγειν ἄλλον μὲν εἶναι τὸν λόγον, ἕτερον δὲ τὸν υἱόν, καὶ πρότερον μὲν εἶναι τὸν λόγον εἶτα τὸν υἱόν, φέρε· καὶ περὶ τούτων ἴδωμεν. Ἔστι δὲ τούτων διάφορος ἡ τόλμα. Οἱ μὲν γὰρ τὸν ἄνθρωπον, ὃν ἀνέλαβεν ὁ σωτήρ, αὐτὸν εἶναι τὸν υἱὸν λέγουσιν· οἱ δὲ τὸ συναμφότερον, τόν τε ἄνθρωπον καὶ τὸν λόγον, υἱὸν τότε γεγενῆσθαι, ὅτε συνήφθησαν. Ἄλλοι δέ εἰσιν οἱ λέγον τες αὐτὸν τὸν λόγον τότε υἱὸν γεγενῆσθαι, ὅτε ἐνηνθρώπησεν. Ἀπὸ γὰρ λόγου, φασίν, γέγονεν υἱὸς οὐκ ὢν πρότερον υἱός, ἀλλὰ λόγος μόνον. Στωϊκὰ μὲν οὖν ἀμφότερα, τό τε πλατύνεσθαι λέγειν τὸν θεόν, καὶ ἀρνεῖσθαι τὸν υἱόν. Κατὰ περιττὸν δὲ ἀνόητον, ὅτι ὀνομάζοντες λόγον ἀρνοῦνται αὐτὸν υἱὸν εἶναι. Εἰ μὲν γὰρ οὐκ ἔστιν ἐκ τοῦ θεοῦ ὁ λόγος, εἰκότως ἂν αὐτὸν ἀρνοῖντο εἶναι υἱόν. Εἰ δὲ ἐκ τοῦ θεοῦ ἐστιν, διὰ τί μὴ συνορῶσιν, ὅτι τὸ ἔκ τινος ὑπάρχον υἱός ἐστιν ἐκείνου, ἐξ οὗ καὶ ἔστιν; Εἶτα εἰ τοῦ λόγου πατήρ ἐστιν ὁ θεός, διὰ τί μὴ καὶ ὁ λόγος υἱὸς ἂν εἴη τοῦ ἑαυτοῦ πατρός; Πατὴρ γάρ τίς ἐστι καὶ λέγεται, οὗ ἐστιν ὁ υἱός· καὶ υἱός τίς ἐστι καὶ λέγεται ἐκείνου, οὗ ἐστιν ὁ πατήρ. Εἰ τοίνυν τοῦ Χριστοῦ οὐκ ἔστι πατὴρ ὁ θεός, οὐδὲ ὁ λόγος υἱὸς ἂν εἴη· εἰ δὲ πατὴρ ὁ θεός, εἰκότως ἂν εἴη καὶ ὁ λόγος υἱός. Εἰ δὲ ὕστερον μὲν πατὴρ καὶ πρῶτον θεός· Ἀρειανῶν μὲν τὸ φρόνημα· ἔπειτα ἄτοπον μεταβάλλεσθαι τὸν θεόν· σωματικὸν γάρ. Εἰ δὲ ὥσπερ ἐπὶ τῆς κτίσεως ὕστερον ποιη τής, ἰστέον, ὅτι τῶν γινομένων ὕστερόν ἐστιν ἡ μεταβολή, οὐχὶ τοῦ θεοῦ. 16 Εἰ μὲν οὖν ποίημα καὶ ὁ υἱός, καλῶς ἂν ὕστερον πα τὴρ καὶ ἐπ' αὐτοῦ· εἰ δὲ οὐ ποίημα ὁ υἱός, ἀεὶ ἄρα ὁ πατήρ, ἀεὶ καὶ ὁ υἱός. Εἰ δὲ ἀεὶ ὁ υἱός, αὐτὸς ἂν εἴη ὁ λόγος. Εἰ γὰρ μὴ υἱὸς εἴη ὁ λόγος, καὶ τοῦτό τις ἀποτολμῶν εἴποι, ἢ τὸν λόγον πατέρα λέγει ἢ τὸν υἱὸν κρείττονα τοῦ λόγου. Τοῦ γὰρ υἱοῦ ἐν κόλποις ὄντος τοῦ πατρὸς ἀνάγκη ἢ μὴ εἶναι πρὸ υἱοῦ τὸν λόγον –οὐδὲν γάρ ἐστι πρὸ τοῦ ὄντος ἐν τῷ πατρί–, ἢ εἰ ὁ λόγος ἄλλος ἐστὶ παρὰ τὸν υἱόν, ὁ λόγος ἂν εἴη ὁ πατήρ, ἐν ᾧ ἐστι ὁ υἱός. Εἰ δὲ οὐκ ἔστιν ὁ λόγος πατήρ, ἀλλὰ λόγος, ἐκτὸς ἂν εἴη ὁ λόγος τοῦ πατρὸς ὄντος τοῦ υἱοῦ ἐν τοῖς κόλποις τοῦ πατρός. Οὐ γὰρ ἀμφότερα, ὅ τε λόγος καὶ ὁ υἱός, ἐν τοῖς κόλποις, ἀλλ' ἕνα εἶναι δεῖ καὶ τοῦτον τὸν υἱόν, ὅς ἐστι μονογενής. Καὶ πάλιν, εἰ ἄλλος ἐστὶν ὁ λόγος καὶ ἄλλος ὁ υἱός, κρείττων εὑρεθήσεται ὁ υἱὸς τοῦ λόγου· «οὐδεὶς γὰρ γινώσκει τὸν πατέρα, εἰ μὴ ὁ υἱός», οὐχ ὁ λόγος. Ἢ τοίνυν οὐκ οἶδεν ὁ λόγος, ἢ εἰ οἶδεν, ψεῦδος τὸ «οὐ δεὶς γινώσκει». Τὸ αὐτὸ δὲ καὶ ἐπὶ τοῦ «ὁ ἑωρακὼς ἐμέ, ἑώρακε τὸν πατέρα» καὶ «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν». Υἱοῦ γάρ εἰσι φωναί, καὶ οὐ λόγου κατ' αὐτούς. ∆ῆλον δὲ ἀπὸ τῶν εὐαγγελίων. Κατὰ γὰρ τὸν Ἰωάννην λέγοντος τοῦ κυρίου «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν», «ἐβάστασαν λίθους οἱ Ἰουδαῖοι, ἵνα λιθάσωσιν αὐτόν. Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· πολλὰ ἔργα καλὰ ἔδειξα ὑμῖν ἐκ τοῦ πατρός· διὰ ποῖον αὐτῶν ἔργον ἐμὲ λιθάζετε; Ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι· περὶ καλοῦ ἔργου οὐ λιθάζομέν σε, ἀλλὰ περὶ βλασ φημίας, καὶ ὅτι σύ, ἄνθρωπος ὤν, ποιεῖς σεαυτὸν θεόν. Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· οὐκ ἔστι γεγραμμένον ἐν τῷ νόμῳ ὑμῶν, ὅτι ἐγὼ εἶπα· θεοί ἐστε; Εἰ ἐκείνους εἶπε θεούς, πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆναι ἡ γραφή, ὃν ὁ πατὴρ ἡγίασε καὶ ἀπέστειλεν εἰς τὸν κόσμον, ὑμεῖς λέγετε, ὅτι βλασφημεῖς, ὅτι εἶπον· υἱὸς τοῦ θεοῦ εἰμι; Εἰ οὐ ποιῶ τὰ ἔργα τοῦ πατρός, μὴ πιστεύετέ μοι· εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις πιστεύσατε, ἵνα γνῶτε καὶ γινώσκητε, ὅτι ἐν ἐμοὶ ὁ πατήρ, κἀγὼ ἐν τῷ πατρί». Καίτοι, ὅσον ἐκ τοῦ προφανοῦς δεῖ νοεῖν, οὐθ' ὅτι θεός εἰμι, οὐδ' ὅτι υἱὸς θεοῦ εἰμι, εἶπεν, ἀλλὰ «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν». 17 Οἱ μὲν οὖν Ἰουδαῖοι ἐν τῷ ἀκοῦσαι «ἕν» ἐνόμιζον κατὰ Σαβέλλιον αὐτὸν εἰρηκέναι εἶναι τὸν πατέρα. Ὁ δέ γε σωτὴρ ἡμῶν συλλογίζεται μὲν αὐτῶν τὴν ἁμαρτίαν ὅτι· εἰ καὶ θεὸν εἶπον, ἔδει ὑμᾶς εἰδέναι τὸ γεγραμμένον «ἐγὼ εἶπα· θεοί ἐστε», εἶτα τὸ «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν» σαφηνίζων, ἐν τῷ «υἱῷ» τὴν πρὸς τὸν πατέρα ἑνότητα ἀποδέδωκε λέγων· «ὅτι εἶπον· υἱός εἰμι τοῦ θεοῦ». Εἰ γὰρ καὶ τῇ λέξει οὐκ εἶπεν, ἀλλὰ τὴν διάνοιαν τοῦ «ἕν ἐσμεν» ἀποδέδωκε τῷ υἱῷ. Οὐδὲν γὰρ ἓν πρὸς τὸν πατέρα, εἰ μὴ τὸ ἐξ αὐτοῦ. Τί δ' ἂν εἴη τὸ ἐξ αὐτοῦ ἢ ὁ υἱός; Ἐπιφέρει γοῦν· «ἵνα γινώσκητε, ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί». Τὸ γὰρ «ἓν» ἐπεξηγούμενος οὐκ ἐν τῷ αὐτὸ εἶναι ἐκεῖνο πρὸς ὃ ἕν ἐστιν εἶπεν, ἀλλ' ἐν τῷ αὐτὸν ἐν τῷ πατρὶ καὶ τὸν πατέρα ἐν τῷ υἱῷ, τὴν συνάφειαν καὶ τὸ ἀχώριστον. Καὶ γὰρ καὶ Σαβέλλιον ἐν τούτῳ ἀνατρέπει, ἐν τῷ εἰπεῖν οὐχ «ὁ πατήρ εἰμι» ἀλλ' «υἱὸς τοῦ θεοῦ», καὶ Ἄρειον ἐν τῷ εἰπεῖν «ἕν ἐσμεν». Εἰ τοίνυν ὁ υἱὸς ἄλλο, καὶ ὁ λόγος ἄλλο, οὐχ ὁ λόγος ἕν ἐστι πρὸς τὸν πατέρα, ἀλλ' ὁ υἱός· οὐδὲ ὁ τὸν λόγον ἑωρακὼς ἑώρακε τὸν πατέρα, ἀλλ' ὁ τὸν υἱόν. Τούτων δὲ δεικνυμένων ἢ μείζων ὁ υἱὸς τοῦ λόγου, ἢ πλεῖον οὐδὲν ὁ λόγος τοῦ υἱοῦ ἔχει. Τί γὰρ μεῖζον ἢ τελειότερον τοῦ «ἓν» καὶ τοῦ «ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί», καὶ τοῦ «ὁ ἑωρακὼς ἐμέ, ἑώρακε τὸν πατέρα»; Καὶ γὰρ καὶ αὗται αἱ φωναὶ τοῦ υἱοῦ εἰσιν. Φησὶ γοῦν ὁ αὐτὸς Ἰωάννης· «ὁ ἑωρακὼς ἐμέ, ἑώρακε τὸν πέμψαντά με», καί· «ὁ ἐμὲ δεχόμενος, δέχεται τὸν ἀποστείλαντά με», καί· «ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς ἐμὲ ἐν τῇ σκοτίᾳ μὴ μείνῃ. Καὶ ἐάν τίς μου ἀκούσῃ τῶν λόγων καὶ μὴ φυλάξῃ, ἐγὼ οὐ κρίνω αὐτόν· οὐ γὰρ ἦλθον, ἵνα κρίνω τὸν κόσμον, ἀλλ' ἵνα σώσω τὸν κόσμον. Ὁ λόγος δέ, ὃν ἀκούει, ἐκεῖνος κρινεῖ αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ»· «ὅτι ἐγὼ πρὸς τὸν πατέρα πορεύ ομαι». Τὸ κήρυγμα δέ φησι κρίνειν τὸν μὴ φυλάξαντα τὴν ἐντολήν. «Εἰ γάρ», φησιν, «μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἶχον· νῦν δὲ πρόφασιν οὐχ ἕξουσίν», φησιν, ἀκηκοότες μου τῶν ῥημάτων, δι' ὧν σωτηρίαν καρπίζονται οἱ φυλάσσοντες. 18 Ἴσως μὲν οὖν ἂν εἴποιεν ἀναιδῶς μὴ υἱοῦ, ἀλλὰ λόγου εἶναι τὴν φωνὴν ταύτην. Ἀλλ' ἐν τοῖς ἀνωτέρω λεχθεῖσι δῆλον γενήσεται, ὅτι υἱός ἐστιν ὁ λέγων. Ὁ γὰρ λέγων ἐνταῦθα «οὐκ ἦλθον κρῖναι τὸν κόσμον, ἀλλὰ σῶσαι», δείκνυται οὐκ ἄλλος εἶναι ἢ ὁ μονογενὴς υἱὸς τοῦ θεοῦ. Φησὶ γὰρ ἐν τοῖς ἔμπροσθεν ὁ αὐτὸς Ἰωάννης· «οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων ἐπ' αὐτὸν μὴ ἀπόληται, ἀλλ' ἔχῃ ζωὴν αἰώνιον. Οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον, ἵνα κρίνῃ τὸν κόσμον, ἀλλ' ἵνα σωθῇ ὁ κόσμος δι' αὐτοῦ. Ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται· ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ. Αὕτη δέ ἐστιν ἡ κρίσις, ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον, καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς· ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα». Εἰ ὁ λέγων «οὐ γὰρ ἦλθον, ἵνα κρίνω τὸν κόσμον, ἀλλ' ἵνα σώσω αὐτόν», αὐτός ἐστιν ὁ λέγων «ὁ θεωρῶν ἐμέ, θεωρεῖ τὸν πέμψαντά με», ὁ δὲ ἐλθὼν σῶσαι τὸν κόσμον καὶ μὴ κρῖναι αὐτὸν ὁ μονογενής ἐστιν υἱὸς τοῦ θεοῦ, δῆλον, ὅτι ὁ αὐτὸς υἱός ἐστιν ὁ λέγων «ὁ θεωρῶν ἐμέ, θεωρεῖ τὸν πέμψαντά με». Καὶ γὰρ ὁ λέγων «ὁ πιστεύων εἰς ἐμὲ» καὶ «ἐάν τίς μου ἀκούσῃ τῶν ῥημάτων, ἐγὼ οὐ κρίνω αὐτόν», αὐτός ἐστιν ὁ υἱός, περὶ οὗ ταῦτά φησιν «ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται· ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πε πίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ». Καὶ πάλιν· «καὶ αὕτη ἐστὶν ἡ κρίσις τοῦ μὴ πιστεύοντος εἰς τὸν υἱόν, ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον, καὶ οὐκ ἐπίστευσαν αὐτῷ», δηλονότι ὁ υἱός. Αὐτὸς γὰρ ἂν εἴη «τὸ φῶς τὸ φωτίζον πάντα ἄνθρωπον τὸν ἐρχόμενον εἰς τὸν κόσμον»· καὶ ὅσον χρόνον ἐπὶ γῆς ὑπῆρχε κατὰ τὴν ἐνανθρώπησιν, φῶς εἰς τὸν κόσμον ἦν, ὡς φησὶν αὐτός· «ἕως τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε. Ἐγὼ γὰρ φῶς», φησίν, «εἰς τὸν κόσμον ἐλήλυθα». 19 Καὶ τούτου τοίνυν δειχθέντος [δῆλον], ὅτι υἱός ἐστιν ὁ λέγων. Εἰ δὲ ὁ υἱός ἐστι τὸ φῶς τὸ εἰς τὸν κόσμον ἐληλυθός, ἀναντιῤῥήτως διὰ τοῦ υἱοῦ ὁ κόσμος ἐγένετο. Ἐν γὰρ τῇ ἀρχῇ τοῦ εὐαγγελίου περὶ τοῦ Βαπτιστοῦ λέγων Ἰωάννου ὁ εὐαγγελιστής φησιν. «οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ' ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. Ἦν γάρ», ὡς προέφημεν, «τὸ φῶς» αὐτὸς ὁ Χριστὸς «τὸ ἀληθινόν, τὸ φωτίζον πάντα ἄνθρωπον τὸν ἐρχόμενον εἰς τὸν κόσμον». «Ἐν γὰρ τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο». ἀνάγκη οὖν αὐτὸν εἶναι τὸν λόγον τοῦ θεοῦ, περὶ οὗ καὶ πάντα δι' αὐτοῦ γεγενῆσθαι ἔφησεν. Ἢ γὰρ δύο κόσμους ἀναγκασθή σονται λέγειν, ἵν' ὁ μὲν δι' υἱοῦ, ὁ δὲ διὰ τοῦ λόγου εἴη γεγονώς· ἢ εἰ εἷς ἐστιν ὁ κόσμος καὶ μία ἡ κτίσις, ἀκόλουθον καὶ ἕνα καὶ τὸν αὐτὸν υἱὸν καὶ λόγον πρὸ πάσης κτίσεως· δι' αὐτοῦ γὰρ γέ γονεν. Οὐκοῦν εἰ ὡς διὰ τοῦ λόγου, οὕτως καὶ διὰ υἱοῦ τὰ πάντα γέγονεν, οὐδὲν ἐναντίον φανήσεται, ἀλλὰ καὶ ταὐτὸν ἂν εἴη εἰπεῖν, ὡς «ἐν ἀρχῇ ἦν ὁ λόγος»· [καὶ] ἐν ἀρχῇ ἦν ὁ υἱός. Εἰ δέ, ὅτι μὴ εἶπεν ὁ Ἰωάννης· «ἐν ἀρχῇ ἦν ὁ υἱός», οὐχ ἁρμόζειν φήσουσι τῷ υἱῷ τὰ τοῦ λόγου, ὥρα καὶ τὰ τοῦ υἱοῦ μὴ ἁρμόζειν τῷ λόγῳ. Τοῦ δὲ υἱοῦ ἐδείχθη τὸ «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν» καὶ τὸ «ὁ ὢν ἐν τοῖς κόλποις τοῦ πατρός», ὑπάρχειν αὐτόν· καὶ τὸ «ὁ θεωρῶν ἐμέ, θεωρεῖ τὸν πέμψαντά με» κοινὸν μέντοι πρός τε τὸν λόγον καὶ τὸν υἱὸν τὸ τὸν κόσμον δι' αὐτοῦ γεγενῆσθαι· ὡς ἐκ τούτου δείκνυσθαι πρὸ τοῦ κόσμου εἶναι τὸν υἱόν. Ἀνάγκη γὰρ τὸν δημιουργὸν πρὸ τῶν γινομένων εἶναι. Καὶ τὸ πρὸς Φίλιππον δὲ λεγόμενον οὐ τοῦ λόγου κατ' αὐτοὺς ἂν εἴη, ἀλλὰ τοῦ υἱοῦ. Εἶπε γάρ, φησιν, ὁ Ἰησοῦς· «τοσοῦτον χρόνον μεθ' ὑμῶν εἰμί, καὶ οὐκ ἔγνωκάς με, Φίλιππε; Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα. Καὶ πῶς σὺ λέγεις· δεῖξον ἡμῖν τὸν πατέρα; Οὐ πιστεύεις, ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; Τὰ ῥήματα, ἃ ἐγὼ λαλῶ ὑμῖν, ἀπ' ἐμαυτοῦ οὐ λαλῶ· ὁ δὲ πατὴρ ὁ ἐν ἐμοὶ μένων, αὐτὸς ποιεῖ τὰ ἔργα. Πιστεύετέ μοι, ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετέ μοι. Ἀμήν, ἀμὴν λέγω ὑμῖν· ὁ πιστεύων εἰς ἐμέ, τὰ ἔργα, ἃ ἐγὼ ποιῶ, κἀκεῖνος ποιήσει καὶ μείζονα τούτων ποιήσει, ὅτι ἐγὼ πρὸς τὸν πατέρα πορεύομαι. Καὶ ὅ τι ἂν αἰτήσητε ἐν τῷ ὀνόματί μου, τοῦτο ποιήσω, ἵνα δοξασθῇ ὁ πατὴρ ἐν τῷ υἱῷ». Οὐκοῦν εἰ ὁ πατὴρ δοξάζεται ἐν τῷ υἱῷ, ὁ υἱὸς ἂν εἴη ὁ λέγων· «ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί», αὐτὸς καὶ τὸ «ὁ ἐμὲ ἑωρακὼς ἑώρακε τὸν πατέρα». Αὐτὸς γὰρ ὁ ταῦτα λέγων υἱὸν ἑαυτὸν δείκνυσιν ἐπάγων, «ἵνα δοξασθῇ ὁ πατὴρ ἐν τῷ υἱῷ». 20 Εἰ μὲν οὖν τὸν ἄνθρωπον, ὃν ἐφόρησεν ὁ λόγος, αὐτὸν εἶναι λέγουσι τὸν υἱὸν τοῦ θεοῦ τὸν μονογενῆ, καὶ μὴ τὸν λόγον υἱόν, ὁ ἄνθρωπος ἂν εἴη ἀκολούθως ὁ ἐν τῷ πατρί, ἐν ᾧ καὶ ὁ πατὴρ ἐν αὐτῷ. Καὶ ὁ ἄνθρωπος ἂν εἴη ὁ «ἓν» ὢν αὐτὸς καὶ ὁ πατὴρ καὶ «ὁ ἐν τοῖς κόλποις τοῦ πατρὸς» καὶ «τὸ φῶς τὸ ἀληθινόν». Ἀναγκασθήσονται δὲ καὶ δι' αὐτοῦ τοῦ ἀνθρώπου εἰπεῖν τὸν κόσμον γεγενῆσθαι, καὶ τὸν ἄνθρωπον εἶναι τὸν ἐλθόντα «μὴ κρῖναι τὸν κόσμον, ἀλλὰ σῶσαι αὐτόν»· αὐτὸν δὲ εἶναι καὶ «πρὶν Ἀβραὰμ γενέσθαι». «Ἰησοῦς» γάρ, φησιν, «εἶπεν αὐτοῖς· ἀμήν, ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι, ἐγώ εἰμι.» Καὶ πῶς οὐκ ἄτοπον κατ' αὐτοὺς τὸν ἐκ σπέρματος Ἀβραὰμ μετὰ δύο καὶ τεσσαράκοντα γενεὰς γενόμενον λέγειν, πρὶν Ἀβραὰμ γενέσθαι, ὑπάρχειν; Πῶς δὲ οὐκ ἄτοπον, εἰ ἡ σάρξ, ἣν ἐφόρησεν ὁ λόγος, αὕτη ἐστὶν ὁ υἱός, λέγειν τὴν ἐκ Μαρίας σάρκα ταύτην εἶναι, δι' ἧς ὁ κόσμος ἐγένετο; Πῶς δὲ σώσουσι καὶ τὸ «ἐν τῷ κόσμῳ ἦν»; Τὸ γὰρ πρὸ τῆς κατὰ σάρκα γενέσεως τοῦ υἱοῦ σημαίνων ὁ εὐαγ γελιστὴς ἐπήγαγε λέγων· «ἐν τῷ κόσμῳ ἦν». Πῶς δέ, εἰ μὴ ὁ λόγος υἱός ἐστιν, ἀλλ' ὁ ἄνθρωπος υἱός, δύναται τὸν κόσμον σῶσαι, εἷς ὢν καὶ αὐτὸς τοῦ κόσμου; Εἰ δὲ ἀναισχυντοῖεν ἐπὶ τούτοις, ποῦ ἔσται ὁ λόγος τοῦ ἀνθρώπου ὄντος ἐν τῷ πατρί; Πόστος δὲ ἔσται ὁ λόγος πρὸς τὸν πατέρα τοῦ ἀνθρώπου καὶ τοῦ πατρὸς ἓν ὄντων; Εἰ δὲ ὁ ἄνθρωπος μονογενής ἐστιν, πόστος ἔσται ὁ λόγος; Ἢ γὰρ δεύτερον εἶναι αὐτὸν λέξειέ τις, ἢ εἰ ὑπὲρ τὸ μονογενές ἐστιν, αὐτὸς ἂν εἴη ὁ πατήρ. Ὥσπερ γὰρ εἷς ἐστιν ὁ πατήρ, οὕτως ἓν καὶ τὸ ἐξ αὐτοῦ μονογενές. Τί δὲ καὶ πλέον ὁ λόγος ἔχει τοῦ ἀνθρώπου, εἴ γε οὐχ ὁ λόγος υἱός ἐστιν; ∆ιὰ μὲν γὰρ υἱοῦ καὶ τοῦ λόγου ὁ κόσμος γεγενῆσθαι γέγραπται, καὶ κοινόν ἐστι τῷ τε λόγῳ καὶ τῷ υἱῷ τὸ δημιουργεῖν τὸν κόσμον· τὸ δὲ ὁρᾶν τὸν πατέρα οὐκ ἔτι ἐν τῷ λόγῳ γέγραπται, ἀλλ' ἐν τῷ υἱῷ, καὶ τὸ σώζειν τὸν κόσμον οὐκέτι διὰ τοῦ λόγου ἐλέχθη, ἀλλὰ διὰ τοῦ μονογενοῦς υἱοῦ. «Εἶπε» γάρ, φησιν, «ὁ Ἰησοῦς. τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς με, Φίλιππε; Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα». Καὶ τὸν πατέρα δὲ οὐχ ὁ λόγος γέγραπται γινώσκειν, ἀλλ' ὁ υἱός· ὁρᾶν δὲ τὸν πατέρα οὐχ ὁ λόγος εἴρηται, ἀλλ' ὁ μονογενὴς υἱὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός. 21 Τί δὲ πλέον εἰς σωτηρίαν ἡμῶν ὁ λόγος συμβάλλεται μᾶλλον τοῦ υἱοῦ, εἴγε κατ' αὐτοὺς ἄλλος ἐστὶν ὁ υἱὸς, καὶ ἄλλος ὁ λόγος; Πιστεύειν γὰρ ἡμᾶς οὐκ εἰς τὸν λόγον, ἀλλ' εἰς τὸν υἱὸν πρόσταξίς ἐστιν. Φησὶ γὰρ ὁ Ἰωάννης· «ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον· ὁ δὲ ἀπειθῶν τῷ υἱῷ οὐκ ὄψεται ζωήν». Καὶ τὸ ἅγιον δὲ βάπτισμα, ἐν ᾧ πάσης πίστεως ἡμῶν ἡ σύστασις ὁρμεῖ, οὐκ εἰς λόγον, ἀλλ' εἰς πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα δίδοται. Εἴπερ οὖν κατ' αὐτοὺς ἄλλος ἐστὶν ὁ λόγος καὶ ἄλλος ὁ υἱός, καὶ οὐκ ἔστιν υἱὸς ὁ λόγος, οὐδὲν πρὸς τὸν λόγον τὸ βάπτισμα· Πῶς οὖν σύνεστιν ὁ λόγος κατ' αὐτοὺς τῷ πατρὶ οὐ συνὼν αὐτῷ ἐν τῇ τοῦ βαπτίσματος δόσει; Ἀλλ' ἴσως ἂν εἴποιεν. ἐν τῷ τοῦ πατρὸς ὀνόματι περιέχεται καὶ ὁ λόγος. ∆ιὰ τί οὖν οὐχὶ καὶ τὸ πνεῦμα; Ἢ ἐκτὸς τοῦ πατρὸς τὸ πνεῦμα; Καὶ ἄνθρωπος μέν, εἴπερ οὐκ ἔστιν υἱὸς ὁ λόγος, μετὰ τὸν πατέρα ὀνομάζεται, τὸ δὲ πνεῦμα μετὰ τὸν ἄνθρωπον· οὐκ ἔτι δὲ οὐδὲ εἰς τριάδα κατ' αὐτοὺς ἡ μονὰς πλατύνεται, ἀλλ' εἰς τετράδα· πατέρα καὶ λόγον καὶ υἱὸν καὶ πνεῦμα ἅγιον. Ἐν τούτοις δὴ αἰσχυνόμενοι, εἰς ἕτερον καταφεύγουσι καί φασι μὴ τὸν ἄνθρωπον καθ' ἑαυτόν, ὃν ἐφόρησεν ὁ κύριος, ἀλλὰ τὸ συναμφότερον, τόν τε λόγον καὶ τὸν ἄνθρωπον, εἶναι υἱόν· συνημμένα γὰρ ἀμφότερα υἱός, ὡς αὐτοὶ λέγουσιν, ὀνομάζεται. Τί τοίνυν τίνος αἴτιον, καὶ πότερος πότερον υἱὸν κατεσκεύασεν; Ἢ, ἵνα λευκότερον εἴποιμι, ἄρα διὰ τὴν σάρκα ὁ λόγος υἱός, ἢ διὰ τὸν λόγον ἡ σὰρξ υἱὸς λέγεται; Ἢ οὐδ' ὁπότερον τούτων, ἀλλ' ἡ ἀμφοῖν σύνοδος; Εἰ μὲν οὖν ὁ λόγος διὰ τὴν σάρκα, ἀνάγκη τὴν σάρκα εἶναι υἱόν, καὶ ἀκολουθεῖ τὰ ἄτοπα, ὅσα προείρηται ἐκ τοῦ λέγειν τὸν ἄνθρωπον υἱόν. Εἰ δὲ διὰ τὸν λόγον ἡ σὰρξ υἱὸς λέγεται, καὶ πρὸ τῆς σαρκὸς πάντως ὁ λόγος ὢν υἱὸς ἦν· Πῶς γὰρ οἷόν τε υἱοποιεῖν τινα ἑτέρους μὴ ὄντα αὐτὸν υἱόν, ὄντος μάλιστα πατρός; Εἰ μὲν οὖν ἑαυτῷ υἱοποιεῖ, πατὴρ αὐτὸς ἂν εἴη· εἰ δὲ τῷ πατρί, ἀνάγκη αὐτὸν εἶναι υἱόν, μᾶλλον δὲ αὐτὸν εἶναι τὸν υἱόν, δι' ὃν οἱ ἄλλοι υἱοποιοῦνται. 22 Ἐπεὶ εἰ μὴ ὄντος αὐτοῦ υἱοῦ ἡμεῖς υἱοί ἐσμεν, ἡμῶν ἂν εἴη ὁ θεὸς πατὴρ καὶ οὐκ αὐτοῦ. Πῶς οὖν ἰδιοποιεῖται μᾶλλον λέγων «ὁ πατήρ μου» καὶ «ἐγὼ ἐκ τοῦ πατρός»; Εἰ γὰρ κοινὸς πάντων πατήρ, οὐ μόνου αὐτοῦ πατήρ, οὐδὲ μόνος αὐτὸς ἐξῆλθεν ἐκ τοῦ πατρός. Λέγει δέ ποτε καὶ ἡμῶν αὐτὸν λέγεσθαι πατέρα διὰ τὸ αὐτὸν κεκοινωνηκέναι τῇ ἡμετέρᾳ σαρκί. ∆ιὰ τοῦτο γὰρ γέγονεν ὁ λόγος σάρξ, ἵνα, ἐπειδὴ ὁ λόγος ἐστὶν υἱός, διὰ τὸν ἐνοικοῦντα ἐν ἡμῖν υἱὸν λέγηται καὶ ἡμῶν πατήρ. «Ἀπέστειλε γάρ», φησιν, «τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν κρᾶζον· ἀββᾶ, ὁ πατήρ». Οὐκοῦν ὁ ἐν ἡμῖν υἱὸς τὸν ἴδιον πατέρα ἐπικαλούμενος καὶ ἡμῶν αὐτῶν ποιεῖ πατέρα λέγεσθαι. Ἀμέλει ὧν οὐκ ἔστιν εἰς τὰς καρδίας ὁ υἱός, τούτων οὐδὲ πατὴρ ὁ θεὸς ἂν λεχθείη. Εἴπερ οὖν διὰ τὸν λόγον ὁ ἄνθρωπος λέγεται υἱός, ἀνάγκη πᾶσα, λεγομένων καὶ πρὸ τῆς ἐνανθρωπήσεως τῶν παλαιῶν υἱῶν εἶναι καὶ πρὸ τῆς ἐπιδημίας τὸν λόγον υἱόν. «Υἱοὺς» γάρ, [φησιν], «ἐγέννησα», καὶ ἐπὶ Νῶε· «ἰδόντες οἱ υἱοὶ τοῦ θεοῦ»· καὶ ἐν τῇ Ὠιδῇ· «οὐκ αὐτὸς οὗτός σου πατήρ»; Οὐκοῦν ἦν καὶ ὁ ἀληθῶς υἱός, δι' ὃν κἀκεῖνοι υἱοί. Εἰ δὲ κατ' ἐκείνους πάλιν οὐδ' ὁπότερον τούτων υἱός, ἀλλὰ διὰ τὴν ἀμφοῖν σύνοδον, ἀνάγκη μηδ' ὁπότερον εἶναι υἱόν, φημὶ δὴ μήτε τὸν λόγον, μήτε τὸν ἄνθρωπον, ἀλλά τινα αἰτίαν, δι' ἣν καὶ συνήφθησαν· καὶ οὕτως δὲ προηγήσεται ἡ αἰτία τῆς συνάψεως, ἥτις υἱὸν ποιεῖ. Οὐκοῦν καὶ κατὰ τοῦτο πρὸ τῆς σαρκὸς προῆν ὁ υἱός. Τούτων δὴ λεγο μένων εἰς ἕτερον καταφεύξονται λέγοντες μὴ τὸν ἄνθρωπον εἶναι υἱόν, μηδὲ τὸ συναμφότερον, ἀλλὰ τὸν λόγον ἐν ἀρχῇ μὲν εἶναι λόγον ἁπλῶς· ὅτε δὲ ἐνηνθρώπησεν, τότε ὠνομάσθαι υἱόν· πρὸ γὰρ τῆς ἐπιφανείας μὴ εἶναι υἱόν, ἀλλὰ λόγον μόνον· καὶ ὥσπερ ὁ λόγος σὰρξ ἐγένετο, οὐκ ὢν πρότερον σάρξ, οὕτως ὁ λόγος υἱὸς γέγονεν, οὐκ ὢν πρότερον υἱός. Ταῦτα μὲν ἐκείνων τὰ φλυαρή ματα· ἔχει δὲ τὸν ἔλεγχον ἐναργῆ. 23 Εἰ γὰρ ὅλως ἐνανθρωπήσας γέγονεν υἱός, ἡ ἐνανθρώ πησις αἰτία. Καὶ εἰ ὁ ἄνθρωπος αἴτιος τοῦ εἶναι αὐτὸν υἱόν, ἢ τὸ συναμφότερον, καὶ τὰ αὐτὰ ἄτοπα ἀπαντήσει. Ἔπειτα εἰ πρῶτον λόγος καὶ ὕστερον υἱός, φανήσεται ὕστερον ἐγνωκὼς τὸν πατέρα, καὶ οὐ πρότερον. Οὐ γὰρ ᾗ λόγος γινώσκει, ἀλλ' ᾗ υἱός. «Οὐδεὶς» γὰρ «γινώσκει τὸν πατέρα, εἰ μὴ ὁ υἱός», Ἀπαντήσει δὲ καὶ τοῦτο, ὅτι ὕστερον ἐν κόλποις τοῦ πατρὸς γέγονεν, καὶ ὕστερον αὐτὸς καὶ ὁ πατὴρ ἓν γεγόνασιν, καὶ ὕστερον τὸ «ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα». Ταῦτα γὰρ πάντα ἐπὶ υἱοῦ ἐλέχθη. Ἐκ δὴ τούτων ἀναγκασθήσονται εἰπεῖν· οὐδὲν ἦν ὁ λόγος, ἀλλ' ὄνομα μόνον. Οὔτε γὰρ ἐν ἡμῖν μετὰ τοῦ πατρός, οὔτε ὁ τὸν λόγον ἑωρακὼς ἔβλεπε τὸν πατέρα, οὔτε ὅλως τινὶ ἐγνώσθη ὁ πατήρ· διὰ γὰρ υἱοῦ γινώσκεται ὁ πατήρ· οὕτως γὰρ καὶ γέγραπ ται· «καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ». Μήπω δὲ ὄντος τοῦ λόγου υἱοῦ οὐδέπω τις ἐγίνωσκε τὸν πατέρα. Πῶς οὖν Μωσεῖ, πῶς τοῖς πατράσιν ὤφθη; Αὐτὸς γὰρ ἐν ταῖς Βασιλείαις φησίν· «Ἀπο καλυφθεὶς ἀπεκαλύφθην πρὸς πάντας τοὺς πατέρας ὑμῶν». Εἰ δὲ ἀπεκαλύφθη θεός, δῆλον, ὅτι ἦν ὁ ἀποκαλύπτων υἱός, ὡς αὐτός φησιν· «καὶ ᾧ ἐὰν ὁ υἱὸς ἀποκαλύψῃ». Ἀσεβὲς μὲν οὖν καὶ ἀνόητον τὸ λέγειν ἄλλον εἶναι τὸν λόγον, καὶ ἄλλον εἶναι τὸν υἱόν. Πόθεν δὲ ἄρα τὴν τοιαύτην ὑπόνοιαν ἐσχήκασιν, ἐρέσθαι καλόν. Φασὶ δὴ διὰ τὸ μὴ εἰρῆσθαι ἐν τῇ παλαιᾷ περὶ υἱοῦ, ἀλλὰ περὶ λόγου, καὶ διὰ τοῦτο νεώτερον ὑπονοεῖν τοῦ λόγου τὸν υἱὸν διαβεβαιοῦνται, ὅτι μὴ ἐν τῇ παλαιᾷ, ἀλλ' ἐν τῇ καινῇ μόνῃ περὶ αὐτοῦ ἐλέχθη. Ταῦτ' ἐκεῖνοι ἀσεβῶς φθέγγονται. Πρῶτον μὲν γὰρ διαιρεῖν τὰς διαθήκας, καὶ μὴ τὴν ἑτέραν τῆς ἑτέρας ἔχεσθαι, Μανιχαίων καὶ Ἰουδαίων τὸ ἐπιτήδευμα, τῶν μὲν τῇ παλαιᾷ, τῶν δὲ τῇ νέᾳ ἀντιλεγόντων. Ἔπειτα κατ' αὐτούς, εἰ τὰ ἐν τῇ παλαιᾷ κείμενα προάγει τῷ χρόνῳ, τὰ δὲ ἐν τῇ νέᾳ νεώτερά ἐστιν, καὶ ἐκ τῶν γραμμάτων οἱ χρόνοι κρίνονται, ἀνάγκη πάλιν νεώτερα εἶναι τὸ «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν», τό τε «μονογενὴς» καὶ τὸ «ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα»· οὐ γὰρ ἐκ τῆς παλαιᾶς, ἀλλ' ἐκ τῆς καινῆς ταῦτα μαρτυρεῖται. 24 Οὐ μὴν δέ, ἀλλ' ἀληθῶς καὶ ἐν τῇ παλαιᾷ περὶ υἱοῦ πολλὰ λέγεται· οἷον ἐν τῷ δευτέρῳ ψαλμῷ τὸ «υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε»· καὶ ἐν τῷ ἐννάτῳ ἡ ἐπιγραφὴ «εἰς τὸ τέλος ὑπὲρ τῶν κρυφίων τοῦ υἱοῦ, ψαλμὸς τῷ ∆αβΐδ»· καὶ ἐν τῷ τεσσαρακοστῷ τετάρτῳ «εἰς τὸ τέλος ὑπὲρ τῶν ἀλλοιωθησο μένων, τοῖς υἱοῖς Κορὲ εἰς σύνεσιν, ᾠδὴ ὑπὲρ τοῦ ἀγαπητοῦ». καὶ ἐν τῇ Ἡσαΐᾳ. «Ἄισω δὴ τῷ ἠγαπημένῳ ᾆσμα τοῦ ἀγαπητοῦ τῷ ἀμπελῶνί μου. Ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ». Τὸ δὲ «ἀγαπητὸς» τίς ἂν εἴη ἢ υἱὸς μονογενής; ὡς καὶ ἐν τῷ ἑκα τοστῷ ἐννάτῳ «ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε», περὶ οὗ ὕστερον λεχθήσεται· καὶ ἐν Παροιμίαις δέ· «πρὸ δὲ πάντων τῶν βουνῶν γεννᾷ με»· καὶ ἐν τῷ ∆ανιήλ· «καὶ ἡ ὅρασις τοῦ τετάρτου ὁμοία υἱῷ θεοῦ» καὶ ἄλλα πλείονα. Εἰ τοίνυν ἐκ τῆς παλαιᾶς ἡ ἀρχαιότης, ἀρχαῖος ἂν εἴη καὶ ὁ υἱὸς ὁ ἐν τῇ παλαιᾷ ἐν πολλοῖς σαφηνιζόμενος. Ἀλλὰ ναί, φασιν, κεῖται μέν, προ φητικῶς δὲ ἔστω. Οὐκοῦν καὶ περὶ τοῦ λόγου προφητικῶς εἰρῆσ θαι λεχθείη ἄν. Οὐ γὰρ τὸ μέν, τὸ δὲ [οὔ]. Εἰ γὰρ τὸ «υἱός μου εἶ σὺ» ἐπὶ μέλλοντος, δῆλον, ὅτι καὶ τὸ «τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν». Οὐ γὰρ εἶπεν· «ἐγένοντο», οὐδέ· «ἐποίησεν». Ὅτι δὲ τὸ «ἐστερέωσεν» ἐπὶ μέλλοντος, φησίν· «ὁ κύριος ἐβασίλευσεν», εἶτα· «καὶ γὰρ ἐστερέωσε τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται». Καὶ εἰ τὸ ἐν τῷ τεσσαρακοστῷ τετάρτῳ «ὑπὲρ τοῦ ἀγαπητοῦ» ἐπὶ μέλλοντος, δῆλον, ὅτι καὶ τὸ ἐπιφερόμενον τὸ «ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν». Καὶ εἰ τὸ «ἐκ γαστρὸς» ἐπὶ ἀνθρώπου, ἄρα καὶ τὸ «ἐκ καρδίας». Εἰ γὰρ ἡ γαστὴρ ἀνθρώπινον, καὶ ἡ καρδία σωματικόν. Εἰ δὲ τὸ «ἐκ καρδίας» ἀΐδιον, καὶ τὸ «ἐκ γαστρὸς» ἀΐδιον· καὶ εἰ «ὁ μονογενὴς ἐν κόλποις», καὶ ὁ ἀγαπητὸς ἐν κόλποις. Ταὐτὸν γάρ ἐστι τό τε μονογενὲς καὶ τὸ ἀγαπητόν, ὡς τὸ «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός». Οὐ γὰρ δὴ τὴν εἰς αὐτὸν ἀγάπην σημᾶναι θέλων εἶπε τὸ «ἀγαπητός», ἵνα μὴ τοὺς ἄλλους μισεῖν δόξῃ, ἀλλὰ τὸ μονογενὲς ἐδήλου, ἵνα τὸ μόνον ἐξ αὐτοῦ εἶναι αὐτὸν δείξῃ· Καὶ τῷ Ἀβραὰμ γοῦν σημᾶναι θέλων ὁ λόγος τὸ μονογενές φησιν· «Προσένεγκε τὸν υἱόν σου τὸν ἀγαπητόν». Παντὶ δὲ δῆλον, ἐκ τῆς Σάῤῥας μόνον εἶναι τὸν Ἰσαάκ. Ἔστιν ἄρα ὁ λόγος υἱός, οὐκ ἄρτι γεγονὼς ἢ ὀνομασθεὶς υἱός, ἀλλ' ἀεὶ υἱός. Εἰ γὰρ μὴ υἱός, οὐδὲ λόγος· καὶ εἰ μὴ λόγος, οὐδὲ υἱός. Τὸ γὰρ ἐκ τοῦ πατρὸς υἱός ἐστιν. Τί δέ ἐστιν ἐκ τοῦ πατρός, εἰ μὴ λόγος ὁ ἐκ καρδίας προελθὼν καὶ ἐκ γαστρὸς γεννηθείς; Οὐ γὰρ ὁ πατὴρ λόγος ἐστίν, οὐδὲ ὁ λόγος πατήρ ἐστιν, ἀλλ' ὁ μὲν πατήρ, ὁ δὲ υἱός· καὶ ὁ μὲν γεννᾷ, ὁ δὲ γεννᾶται.