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And in Philippi, it called him both Most High and God. "For these men," it said, "are servants of the Most High God, who proclaim to you the way of salvation." And it called the apostles servants of Christ, having learned this from them. For it had heard the divine Paul both saying and writing this. "For Paul," he says, "a servant of Jesus Christ, a called Apostle;" and, "Paul and Timothy, servants of Jesus Christ." If then the teacher of falsehood himself both calls him Son, and Most High, and Son of God, yielding to the flashes of truth, do those who dare to call the Son a creature then strive contentiously to overcome the address of the Father? And that the divine men also call him Most High, one can hear from Zacharias saying to his own son: "And you, child, will be called the prophet of the Most High; for you will go before the face of the Lord to prepare his ways." And the great John went before, not God the Father, but the only-begotten Son. And he himself is a witness of this; for when asked if he were the Christ, he denied it, but said: "I have been sent before him." And the divine David says to him: "Let them know that your name is Lord, you alone are Most High over all the earth." For if the Son is Lord ("For there is one Lord, Jesus Christ, through whom are all things," according to the divine Apostle; and, "One Lord, one faith"), then the Son is Most High, since he is also Lord. But concerning these things we have gone through many arguments against Arius and Eunomius in our discourses against them. Let us turn then to the teaching before us, and let us show that we were taught that the same one is Lord, and Only-begotten, and the Word who is God, and Savior, and Jesus. Let us bring forward Peter, the first to confess these titles in harmony. For, being the first of the apostles to be asked by the Savior, "But who do you say that I am?" he answered, "You are the Christ, the Son of the living God." And the divine John the evangelist calls the same one the pre-eternal Word, and only-begotten Son, and creator of all things, and Jesus Christ. "For in the beginning," he says, "was the Word;" and this is indicative of his eternity; for he who was in the beginning, clearly always was. For he did not say, In the beginning he came to be, or, In the beginning he was created; but "In the beginning was." And he teaches 83.452 what he was; for he added, "And the Word was with God, and the Word was God." Then he takes up the beginning again, and says, "He was in the beginning with God." And by the commonality of the name he showed the consubstantiality; and by saying God with God, he indicated the distinction of the persons. He often called this one only-begotten Son, and Jesus Christ. And the all-wise Paul speaks thus: "But when the fullness of time had come, God sent forth his Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons." And again: "But when he who had set me apart from my mother's womb and called me through his grace was pleased to reveal his Son in me." And one can find countless such usages, through which they name him both Christ, and eternal Son, and co-eternal with the Father. This same teacher, teaching this, first shows him to be the maker of the ages. "For in these last days," he says, "he has spoken to us by a Son, whom he appointed the heir of all things, through whom also he made the ages." But since those who are unwilling to think of divine things in a God-pleasing manner do not think it possible for him who is from God to be co-eternal with God; for, foolishly thinking that the divine nature is also subject to the law of human nature, they have supposed the Father to be older than the Son; through an image the divine Apostle clearly demonstrates that the only-begotten Son is both from God and with God. For he called him the radiance of glory. For the radiance, both from

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Ἐν δὲ Φιλίπποις, καὶ Ὕψιστον αὐτὸν καὶ Θεὸν προσηγόρευσεν. "Οὗτοι γὰρ, ἔφη, οἱ ἄνθρωποι δοῦλοι τοῦ Θεοῦ τοῦ ὑψίστου εἰσὶν, οἵτινες καταγ γέλλουσιν ὑμῖν ὁδὸν σωτηρίας." ∆ούλους δὲ τοὺς ἀποστόλους τοῦ Χριστοῦ προσηγόρευσεν, παρ' αὐτῶν τοῦτο μεμαθηκώς. Τοῦτο γὰρ τοῦ θείου Παύλου καὶ λέγοντος καὶ γράφοντος ἤκουε. "Παῦλος γὰρ, φησὶ, δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς Ἀπόστολος·" καὶ, "Παῦλος καὶ Τιμόθεος δοῦλοι Ἰησοῦ Χριστοῦ." Εἰ δὲ αὐτὸς ὁ τοῦ ψεύδους διδάσκαλος, καὶ Υἱὸν ὀνομάζει, καὶ Ὕψιστον, καὶ Υἱὸν τοῦ Θεοῦ, ταῖς τῆς ἀληθείας παραχωρῶν ἀστραπαῖς, νικῆ σαι ἄρα φιλονεικοῦσι τοῦ Πατρὸς τὴν προσφω νίαν κτίσμα τὸν Υἱὸν προσαγορεύειν τολμῶντες. Ὅτι δὲ καὶ οἱ θεῖοι ἄνδρες Ὕψιστον αὐτὸν ὀνομάζουσιν, ἔστιν ἀκοῦσαι Ζαχαρίου πρὸς τὸν υἱὸν ἑαυ τοῦ λέγοντος· "Καὶ σὺ, παιδίον, προφήτης Ὑψίστου κληθήσῃ· προπορεύσῃ γὰρ πρὸ προσώπου Κυρίου, ἑτοιμάσαι ὁδοὺς αὐτοῦ." Προεπορεύθη δὲ ὁ μέγας Ἰωάννης, οὐ τοῦ Θεοῦ καὶ Πατρὸς, ἀλλὰ τοῦ μονο γενοῦς Υἱοῦ. Καὶ τούτου μάρτυς αὐτός· ἐρωτηθεὶς γὰρ, εἰ αὐτός ἐστιν ὁ Χριστὸς, τοῦτο μὲν ἠρνήθη, ἔφη δέ· "Ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου." Καὶ ὁ θεσπέσιος δὲ ∆αβὶδ πρὸς αὐτόν φησι· "Γνώ τωσαν ὅτι ὄνομά σοι Κύριος, σὺ μόνος Ὕψιστος ἐπὶ πᾶσαν τὴν γῆν." Εἰ γὰρ Κύριος ὁ Υἱὸς ("Εἷς γὰρ Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα," κατὰ τὸν θεῖον Ἀπόστολον· καὶ, "Εἷς Κύριος, μία πίστις"), Ὕψιστος ἄρα ὁ Υἱὸς, ἐπειδήπερ καὶ Κύριος. Ἀλλὰ περὶ μὲν τούτων πολλοὺς πρὸς Ἄρειον καὶ Εὐνόμιον ἐν τοῖς πρὸς ἐκείνους διεξήλθομεν λόγους. Ἐπὶ τὴν προκειμένην τοίνυν μεταβῶμεν διδασκαλίαν, καὶ δείξωμεν, ὅτι τὸν αὐτὸν καὶ Κύριον, καὶ Μονογενῆ, καὶ τὸν Θεὸν εἶναι Λόγον, καὶ Σωτῆρα, καὶ Ἰησοῦν ἐδιδάχθημεν. Παραγάγωμεν δὲ Πέτρον εἰς μέσον, τὸν πρῶτον τάσδε τὰς προσηγορίας συμφώνως ὁμολογή σαντα. Τῶν γὰρ ἀποστόλων πρῶτος ἐρωτηθεὶς ὑπὸ τοῦ Σωτῆρος· "Ὑμεῖς δὲ, τίνα με λέγετε εἶναι; ἀπεκρίνατο· Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος." Ὁ δὲ θεῖος Ἰωάννης ὁ εὐαγγελιστὴς, τὸν αὐτὸν καὶ Λόγον καλεῖ προαιώνιον, καὶ μονογενῆ Υἱὸν, καὶ τῶν ἁπάντων δημιουργὸν, καὶ Χριστὸν Ἰησοῦν. "Ἐν ἀρχῇ γὰρ, φησὶν, ἦν ὁ Λόγος·" τοῦτο δὲ τοῦ ἀϊδίου δηλωτικόν· ὁ γὰρ ἐν ἀρχῇ ὢν, ἀεὶ ἦν δηλονότι. Οὐ γὰρ εἶπεν· Ἐν ἀρχῇ ἐγένετο, ἢ, Ἐν ἀρχῇ ἐκτίσθη· ἀλλ' "Ἐν ἀρχῇ ἦν." ∆ιδάσκει δὲ 83.452 καὶ τί ἦν· ἐπήγαγε γάρ· "Καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος." Εἶτα τὸ προοίμιον ἀναλαμβάνει, καί φησιν· "Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν." Καὶ τῷ μὲν κοινῷ τοῦ ὀνόματος τὸ ὁμοούσιον ἔδειξε· τῷ δὲ φάναι Θεὸν πρὸς Θεὸν, τὸ διάφορον τῶν προσώπων ἐδήλωσε. Τοῦτον καὶ Υἱὸν μονογενῆ, καὶ Ἰησοῦν Χριστὸν πολλάκις ἐκάλεσε. Καὶ ὁ πάνσοφος δὲ Παῦλος οὕτως φησίν· "Ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἀπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὑτοῦ, γενόμενον ἐκ γυναικὸς, γε νόμενον ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν." Καὶ πάλιν· "Ὅτε δὲ εὐδόκησεν ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας διὰ τῆς χάριτος αὑτοῦ, ἀποκαλύ ψαι τὸν Υἱὸν αὑτοῦ ἐν ἐμοί." Καὶ μυρίας δὲ τοιαύτας χρήσεις ἔστιν εὑρεῖν, δι' ὧν αὐτὸν καὶ Χριστὸν ὀνο μάζουσι, καὶ ἀΐδιον Υἱὸν, καὶ τοῦ Πατρὸς συναΐδιον. Τοῦτο διδάσκων οὗτος αὐτὸς ὁ διδάσκαλος, πρῶ τον μὲν αὐτὸν τῶν αἰώνων δείκνυσι ποιητήν. "Ἐπ' ἐσχάτου γὰρ, φησὶ, τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν Υἱῷ, ὃν ἔθετο κληρονόμον πάντων, δι' οὗ καὶ τοὺς αἰῶνας ἐποίησεν." Ἐπειδὴ δὲ οἱ τὰ θεῖα θεοπρεπῶς νοεῖν οὐκ ἐθέλοντες οὐκ οἴονται δυνατὸν συναΐδιον εἶναι τοῦ Θεοῦ τὸν ἐκ τοῦ Θεοῦ· τῷ νόμῳ γὰρ τῆς τῶν ἀνθρώπων φύσεως καὶ τὴν θείαν ὑπο κεῖσθαι φύσιν ἀνοήτως νομίζοντες, πρεσβύτερον ὑπει λήφασιν Υἱοῦ τὸν Πατέρα· διά τινος εἰκόνος ὁ θεῖος Ἀπόστολος ἐναργῶς ἐπιδείκνυσιν, ὅτι καὶ ἐκ τοῦ Θεοῦ καὶ σὺν Θεῷ ἐστιν ὁ μονογενὴς Υἱός. Ἀπαύ γασμα γὰρ αὐτὸν προσηγόρευσε δόξης. Τὸ γὰρ ἀπαύγασμα, καὶ ἐκ