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believe in these hypostases, even if they say they believe; and perhaps not even in the Father. 34.6 For they transgress the commandment of the Father who commands: “Hear, my people, and I will speak to you, Israel, and I will testify to you, if you will hear me; there shall be no new god in you, nor shall you worship a strange god”—that is: one who did not exist at some time or is of a different substance; 34.7 and “you shall worship the Lord your God and him only shall you serve” 34.8 and “you shall have no other gods besides me” 34.9 and “cursed is everyone who has his hope in man,” that is, in a creature. 34.10 And this is what the Son says, in Matthew: “no one can serve two masters,” that is, two natures or lordships; and in Paul, writing to the Romans: “they revered and served the creature rather than the creator.” 34.11 And this is from Moses the lawgiver: “he who sacrifices to strange gods shall be stoned, except to the Lord alone.” 34.12 And a new and strange god is he who is not consubstantial with God the Father and who once did not exist. 34.13 And those who say “glory to the Father through the Son in the Holy Spirit” do not glorify the Son or the Spirit of God. 34.14 For they send up the glory to one through another in another, or rather to neither. 34.15 and they wound, on the one hand, the will of the Father who says: “my glory I will not give to another,” that is, I will not give it to one of a different nature, but wishes the Son to be honored in like manner as himself, and on the other hand, the tradition of the Son, 34.16 suffering the same things as those who call him Christ with their mouth, but strike him with their hands and cry out: “Prophesy to us, Christ, who is it that struck you?” and those who say thus: “we believe as Moses and the prophets did,” but crucified him who was prophesied. 34.17 When, therefore, God the Father along with the only-begotten God is disobeyed and faith in a creature is useless, able to harm rather than to save, let them consider for themselves if they have a safe faith while denying salvation; for it is necessary to be saved by believing rightly; for it is good, they say, to be saved, but the other things are another matter. 34.18 And the followers of Macedonius, just as they do with the Holy Spirit, so also they do not preserve the glory of the only-begotten, calling him of like substance to the Father and not of the same substance, so that it is understood that he is of another, similar substance. 34.19 So it remains for the heretics either to change in their religions the name of the Father, since in truth there is no father among them, and furthermore also that of the only-begotten Son, and that of the Spirit of God, since this does not exist—may the holy and venerable and by us glorified consubstantial Trinity forgive us—, and to change, before all things, their own name and be called neither Christians nor spiritual ones, nor to be disposed as if they themselves were sons of the same nature as their own fathers, or else not to alter the true Son and his Holy Spirit from the divinity and glory of the Father. 34.20 For it is characteristic of the Jews to honor the Father alone, but of the Greeks to worship a multitude of demons great and small and temporal and of a different substance.

35.v How one must understand the theologies of the scriptures.

35.1 I, the unworthy one, have been led to contend for the theologies concerning the only-begotten Son and the Holy Spirit, not even in thought harming the ineffable glory concerning God the Father—for it has not been ignored that even if he is not declared before both of the aforementioned divine hypostases, nevertheless both hypostases are from him by nature, co-naturally, that of the Son by generation, and that of his Spirit by procession—, but refuting the utterly destructive explanations of the heretics and establishing, how through what they seem beyond the scripture more

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πιστεύουσιν εἰς τὰς ὑποστάσεις ταύτας, κἂν λέγωσι πιστεύειν· τάχα δὲ οὐδὲ εἰς τὸν πατέρα. 34.6 παραβαίνουσι γὰρ τὴν ἐντολὴν μὲν τοῦ παραγγέλλοντος πατρός· «ἄκουσον, λαός μου, καὶ λαλήσω σοι, Ἰσραήλ, καὶ διαμαρτυροῦμαι σοι, ἐὰν ἀκούσῃς μου· οὐκ ἔσται ἐν σοὶ θεὸς πρόσφατος οὐδὲ προσκυνήσεις θεῷ ἀλ λοτρίῳ» ἀντὶ τοῦ· οὐκ ὄντι ποτὲ ἢ ἑτεροουσίῳ· 34.7 καὶ «κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις» 34.8 καί «οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ» 34.9 καί «ἐπικατάρατος πᾶς, ὃς ἔχει τὴν ἐλπίδα ἐπ' ἄνθρωπον», τουτέστιν ἐπὶ ποίημα. 34.10 Τοῦτο δὲ τοῦ λέγοντος υἱοῦ ἐν Ματθαίῳ μέν· «οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν», τουτέστιν δύο φύσεσιν ἢ δεσποτείαις· ἐν Παύλῳ δὲ Ῥωμαίοις ἐπιστέλλοντι· «ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα». 34.11 Τοῦτο δὲ τοῦ νομοθετήσαντος Μωυσέως· «ὁ θυσιάζων θεοῖς ἀλλοτρίοις λιθοβοληθήσεται, πλὴν κυρίῳ μόνῳ». 34.12 πρόσφατος δὲ καὶ ἀλλότριος θεὸς ὁ μὴ ὁμοούσιος τῷ θεῷ καὶ πατρὶ ὢν καὶ ποτὲ μὴ ὑπάρξας. 34.13 Καὶ οἱ λέγοντες «δόξα πατρὶ δι' υἱοῦ ἐν ἁγίῳ πνεύματι» οὐ δοξάζουσι τὸν υἱὸν ἢ τὸ πνεῦμα τοῦ θεοῦ. 34.14 ἄλλῳ γὰρ δι' ἄλλου ἐν ἄλλῳ ἀναπέμπουσι τὴν δόξαν, μᾶλλον δὲ οὐδ' ὁποτέρῳ. 34.15 καὶ παρατιτρώσκουσι τοῦτο μὲν τὸ θέλημα τοῦ πατρὸς λέγοντος· «τὴν δόξαν μου ἑτέρῳ οὐ δώσω» ἀντὶ τοῦ ἑτεροφυεῖ οὐ δώσω, βουλομένου δὲ τιμᾶσθαι τὸν υἱὸν ὁμοίως αὐτοῦ, τοῦτο δὲ καὶ τὴν παράδοσιν τοῦ υἱοῦ, 34.16 ὅμοια πάσχοντες τῶν Χριστὸν μὲν αὐτὸν τῷ στόματι καλούντων, ταῖς δὲ χερσὶ τυπτόντων καὶ κραζόντων· «προφήτευσον ἡμῖν, Χριστέ, τίς ἐστιν ὁ παίσας σε;» τῶν καὶ λεγόντων οὕτως· «πιστεύομεν ὡς Μωϋσῆς καὶ οἱ προφῆται», αὐτὸν δὲ τὸν προφητευθέντα σταυρωσάντων. 34.17 Ὅτε οὖν καὶ ὁ θεὸς πατὴρ σὺν τῷ μονογενεῖ θεῷ παρακούεται καὶ ἡ εἰς κτίσμα πίστις ἀνωφελής ἐστιν, βλάπτειν μᾶλλον ἢ σώζειν δυναμένη, αὐτοὶ λογιζέσθωσαν, εἰ ἀκίνδυνον ἔχουσι πίστιν τὴν σωτηρίαν ἀρνούμενοι· δεῖ γὰρ σωθῆναι ὀρθῶς πιστεύοντα· καλὸν γάρ, φασί, τὸ σωθῆναι, τἄλλα δέ ἐστιν ἄλλος λόγος. 34.18 Καὶ Μακεδονίου δὲ παῖδες ὡς τοῦ ἁγίου πνεύματος οὕτω καὶ τοῦ μονογενοῦς τὴν δόξαν οὐ σώζουσιν ὁμοιούσιον τῷ πατρὶ καὶ οὐχὶ ὁμοούσιον λέγοντες αὐτὸν ὡς νοεῖσθαι, ὅτι ἄλλης ὁμοίας οὐσίας ἐστίν. 34.19 Ὥστε λείπεται αἱρετικοὺς ἢ ἀμεῖψαι ἐν ταῖς θρησκείαις αὐτῶν τὸ ὄνομα τοῦ πατρὸς ὡς τῇ ἀληθείᾳ παρ' αὐτοῖς οὐκ ὄντος πατρός, ἔτι μὴν καὶ τοῦ μονογενοῦς υἱοῦ, καὶ τοῦ πνεύματος δὲ τοῦ θεοῦ ὡς τοῦτο οὐκ ὄντος-συγγνώτω δὲ ἡμῖν ἡ ἁγία καὶ σεπτὴ καὶ παρ' ἡμῶν δοξαζομένη ὁμοούσιος τριάς-, ἀμεῖψαι δὲ πρό γε πάντων τὸ ἑαυτῶν ὄνομα καὶ μήτε καλεῖσθαι Χριστιανοὺς ἢ πνευματικούς, μήτε διακεῖσθαι ὡς ὄντες αὐτοὶ ἐκεῖνοι ὁμογενεῖς υἱοὶ τῶν ἰδίων πατέρων, ἢ μὴ ἐξαλλάττειν τῆς τοῦ πατρὸς θεότητος καὶ δόξης τὸν ἀληθινὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα αὐτοῦ. 34.20 ἴδιον γὰρ Ἰουδαίων μὲν τὸ τὸν πατέρα μόνον τιμᾷν, Ἑλλήνων δὲ τὸ πλῆθος δαιμονίων μέγα καὶ μικρὸν καὶ χρονικὸν καὶ ἑτεροούσιον σέβειν.

35.ν Ὅπως χρὴ νοεῖν τὰς θεολογίας τῶν γραφῶν.

35.1 Συναγωνίσασθαι δὲ ὁ ἀνάξιος ἐγὼ ταῖς περὶ τοῦ μονογενοῦς υἱοῦ καὶ τοῦ

ἁγίου πνεύματος θεολογίαις προήχθην οὐδὲ κατὰ ἔννοιαν παραβλάπτων τὴν περὶ τοῦ θεοῦ καὶ πατρὸς ἄφραστον δόξαν-οὐ γὰρ ἠγνόηται, ὡς εἰ καὶ μὴ πρὸ ἀμφοῖν δεδήλωται τῶν εἰρημένων θείων ὑποστάσεων, ἀλλ' ὅμως ἄμφω αἱ ὑποστάσεις ἐξ αὐτοῦ κατὰ φύσιν συμφυῶς εἰσιν, ἡ μὲν τοῦ υἱοῦ γεννητικῶς, ἡ δὲ τοῦ πνεύματος αὐτοῦ ἐκπορευτικῶς-, ἀλλ' αἱρετικῶν τὰς πανολεθρίους ἐξηγήσεις ἀποσκευαζόμενος καὶ συνιστάμενος, ὅδι δι' ὧν δοκοῦσι παρὰ τὴν γραφὴν πλέον