54

therefore, that having discoursed concerning their likeness and their substance, unchangeable and the same in all things, not concerning creatures. If God creates and begets in the same way, Christ is likewise our creator and Father; for He is God, and there is no need of adoption through the Holy Spirit; just as there is no need for us to have become His creatures through someone else; and yet many of the creatures do not by nature have the capacity to receive the spirit of adoption, such as irrational and inanimate things. If we, being creatures, become sons through adoption by the Holy Spirit, let them say, if the Son is also a creature, through whom did he come into the adoption of the Father? If all things that the Father has are also the Son's, and the Father has nothing apart from the things that came to be through the Son, except, according to them, the Son alone; then He ought to have Himself; which is impossible. If the image is in every way like, insomuch as the son is an image; but the creation is in no way like the creator, but in every way unlike; the Son, being the image of the Father, could not be His creation. If the incorporeal, in begetting, must necessarily beget as a body; then in seeing, it will see as a body; and in hearing, it will hear as a body; and it will perform every operation as a body; but if these things are otherwise, then in begetting it will evidently beget otherwise. What one does not have himself, he cannot bestow on others; if therefore the Son is a creature and a slave, He cannot make others free. That which is by nature a mean between certain things touches both extremes; if therefore Christ is by nature the mediator of God and us, and not by economy, then God and creation are joined by nature. If the Son is like the Father, but not in substance, it remains that He is like either in form, or in operation; but in form is impossible (for nothing incorporeal has form); but if in operation, he would not himself have produced something of another kind, but rather such a kind as he himself is, if he were a work of the Father, and not an offspring. Otherwise it has also been said before, that what is like in operation is of necessity also like in substance. If the works of God are in faith, and not in demonstration, according to David who said: And all his works are in faith; how much more is the Son's generation from the Father before the ages in faith, and not in demonstration? If God made the Son out of non-beings 29.695, and the Son in turn made all things out of non-beings; the power and operation of those able to create what they will out of non-beings is the same, no consideration being given anywhere to the difference of the things created. Since also creation happens to be different in many things in many ways, the creators are not different, but one is the Son, through whom all things were made. If Christ is the first work of God from non-beings, and thus believing, the Arians worship him; but Job says the devil is the first work of God, saying: This is the first beginning of the Lord's creation; they are unwittingly worshipping the devil, and not the Son of God. But if they say that he called him the first work of the Son, then according to them the Spirit is no longer a work of the Lord, or it will be found to have come into being after the devil. If our faith in the Son is a work of God (For this, he says, is the work of God, that you believe in him whom he has sent), He Himself cannot be a work of God. For faith in Him and He Himself are not the same thing. On the text, "But when all things are subjected to him, then the Son himself will also be subjected." If the Son is subjected to the Father divinely, he would have been subjected from the beginning, from when he was God. But if He was not subjected, but will be subjected later, it is in a human manner, on our behalf, and not divinely on His own behalf. On the text, "Therefore God has bestowed on him the name that is above every name." If after the incarnation, because of his obedience, the Father bestowed on the Son, being God, the name that is above every name, and every tongue confessed him Lord; before the incarnation he had neither the name that is above every name, nor the confession from all of being Lord. He became greater, therefore, after the incarnation than before the incarnation, which is absurd. Of such a kind is also this: All authority in heaven and on earth has been given to me. These things, therefore, must be understood in reference to the incarnation, and not to the divinity. On the text,

54

οὖν, ὅτι περὶ τῆς ὁμοιότητος καὶ τῆς κατὰ πάντα ἀπαραλλάκτου καὶ ὁμοίας οὐσίας αὐ τῶν, οὐ περὶ κτισμάτων διαλεχθείς. Εἰ Θεὸς ὁμοίως κτίζει καὶ γεννᾷ, ὁμοίως καὶ κτίστης ἡμῶν καὶ Πατήρ ἐστιν ὁ Χριστός· Θεὸς γὰρ, καὶ οὐ χρεία τῆς διὰ τοῦ ἁγίου Πνεύματος υἱο θεσίας· ὥσπερ οὐδὲ τοῦ δι' ἄλλου τινὸς γεγενῆσθαι ἡμᾶς αὐτοῦ κτίσματα· καίτοι γε πολλὰ τῶν κτισμά των οὐδὲ τὸ τῆς υἱοθεσίας πνεῦμα φύσιν ἔχει δέχε σθαι, ὡς τὰ ἄλογα καὶ τὰ ἄψυχα. Εἰ ἡμεῖς, κτίσματα ὄντες, διὰ τῆς τοῦ ἁγίου Πνεύματος υἱοθεσίας υἱοὶ γινόμεθα, λεγέτωσαν, εἰ καὶ ὁ Υἱὸς κτίσμα ἐστὶ, διὰ τίνος εἰς υἱοθεσίαν τοῦ Πατρὸς ἐγένετο; Εἰ πάντα ὅσα ἔχει ὁ Πατὴρ, καὶ τοῦ Υἱοῦ ἐστιν, οὐδὲν δὲ ἔχει ὁ Πατὴρ χωρὶς τῶν διὰ τοῦ Υἱοῦ γενομένων, εἰ μὴ, κατ' αὐτοὺς, αὐτὸν μόνον· καὶ αὐτὸς ἑαυτὸν ἔχειν ὀφείλει· ὅπερ ἀδύνατον. Εἰ ἡ εἰκὼν πάντως ὁμοία, καθοτιοῦν ὁ υἱός ἐστιν εἰκών· ἡ δὲ κτίσις κατ' οὐδὲν ὁμοία τῷ κτίσαντι, ἀλλὰ κατὰ πάντα ἀν όμοιος· εἰκὼν ὢν τοῦ Πατρὸς ὁ Υἱὸς, οὐκ ἂν εἴη κτί σις αὐτοῦ. Εἰ τὸ ἀσώματον, γεννῶν, ἀνάγκῃ ὡς σῶμα γεννᾷ· καὶ βλέπον, ὡς σῶμα βλέψει· καὶ ἀκοῦον, ὡς σῶμα ἀκούσει· καὶ πᾶσαν ἐνέργειαν ὡς σῶμα ἐνεργήσει· εἰ δὲ ταῦτα ἑτέρως, καὶ γεννῶν ἑτέρως δηλονότι γεννήσει. Ὃ αὐτός τις οὐκ ἔχει, ἑτέροις χαρίζεσθαι οὐ δύναται· εἰ οὖν κτίσμα καὶ δοῦλος ὁ Υἱὸς, ἐλευθέρους ἄλλους ποιεῖν οὐ δύναται. Τὸ φύσει μέσον τινῶν ἑκατέρων τῶν ἄκρων ἐφάπτεται· εἰ οὖν φύσει μεσίτης Χριστὸς Θεοῦ καὶ ἡμῶν, καὶ οὐ κατ' οἰκονομίαν, φύσει συνῆπται Θεὸς καὶ κτίσις. Εἰ ὅμοιός ἐστιν ὁ Υἱὸς τῷ Πατρὶ, οὐ κατ' οὐσίαν δὲ, λείπεται ἢ κατὰ μορφὴν, ἢ κατ' ἐνέργειαν· ἀλλὰ μορφῇ μὲν ἀδύνατον (οὐδὲν γὰρ ἀσώματον ἐν μορφῇ)· εἰ δὲ κατ' ἐνέργειαν, οὐκ ἂν καὶ αὐτὸς ἀλ λοῖόν τι, ἀλλὰ τοιοῦτον οἷον αὐτός ἐστιν ἐνήργησεν ἂν, εἴπερ ποίημα τοῦ Πατρὸς, καὶ οὐ γέννημα. Ἄλ λως δὲ καὶ προείρηται, καὶ κατὰ ἐνέργειαν ὅμοιον, ἐξ ἀνάγκης καὶ κατ' οὐσίαν ὅμοιον εἶναι. Εἰ τὰ ἔργα τοῦ Θεοῦ ἐν πίστει, καὶ οὐκ ἐν ἀπο δείξει, κατὰ τὸν ∆αβὶδ τὸν εἰπόντα· Καὶ πάντα τὰ ἔργα αὐτοῦ ἐν πίστει· πόσῳ μᾶλλον ἡ τοῦ Υἱοῦ πρὸ αἰώνων ἐκ Πατρὸς γέννησις ἐν πίστει, καὶ οὐκ ἐν ἀποδείξει; Εἰ ἐξ οὐκ ὄντων ὁ Θεὸς τὸν Υἱὸν ἐποίη 29.695 σε, καὶ ὁ Υἱὸς δὲ ἐξ οὐκ ὄντων τὰ πάντα· ἡ αὐτὴ δύναμις καὶ ἐνέργεια τῶν ἐξ οὐκ ὄντων ὃ βούλονται δημιουργεῖν δυναμένων, οὐδαμοῦ τῆς διαφορᾶς τῶν δημιουργουμένων σκοπουμένης. Ἐπεὶ καὶ τῆς κτί σεως ἐν πολλοῖς κατὰ πολλὰ διαφόρου τυγχανούσης, οὐ διάφοροι οἱ δημιουργοὶ, ἀλλ' εἷς ὁ Υἱὸς, δι' οὗ τὰ πάντα ἐγένετο. Εἰ τῶν ἐξ οὐκ ὄντων πρῶτον Θεοῦ ποίημα ὁ Χριστὸς, καὶ οὕτω πιστεύοντες αὐτῷ λα τρεύουσιν Ἀρειανοί· Ἰὼβ δὲ πρῶτον ποίημα Θεοῦ τὸν διάβολον λέγει εἰπών· Τοῦτό ἐστι πρῶτον ἀρχὴ πλάσματος Κυρίου· λανθάνουσι τῷ διαβόλῳ λατρεύοντες, καὶ οὐχὶ τῷ Υἱῷ τοῦ Θεοῦ. Εἰ δὲ τοῦ Υἱοῦ τὸ πρῶτον αὐτὸν εἰρηκέναι ποίημα λέξουσιν, οὐκέτι ποίημα τὸ Πνεῦμα κατ' αὐτοὺς τοῦ Κυρίου, ἢ καὶ μετὰ τὸν διάβολον γενόμενον εὑρεθή σεται. Εἰ ἡ πίστις ἡμῶν ἡ εἰς τὸν Υἱὸν ἔργον ἐστὶ τοῦ Θεοῦ (Τοῦτο γὰρ, φησὶν, ἐστὶ τὸ ἔργον τοῦ Θεοῦ, ἵνα πιστεύητε εἰς ὃν ἀπέστειλεν ἐκεῖνος), αὐτὸς ἔργον οὐ δύναται εἶναι Θεοῦ. Οὐ ταὐ τὸν γὰρ ἡ εἰς αὐτὸν πίστις καὶ αὐτός. Εἰς τὸ, «Ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ Υἱὸς ὑποταγήσεται.» Εἰ θεϊκῶς ὁ Υἱὸς τῷ Πατρὶ ὑποτάσσεται, ἐξ ἀρ χῆς ἂν ὑποτέτακτο, ἐξ οὗ καὶ Θεὸς ἦν. Εἰ δὲ οὐχ ὑποτέτακτο, ἀλλ' ὕστερον ὑποταγήσεται, ἀν θρωπίνως, ὡς ὑπὲρ ἡμῶν, καὶ οὐ θεϊκῶς ὑπὲρ ἑαυ τοῦ. Εἰς τὸ, «∆ιὰ τοῦτο ἐχαρίσατο αὐτῷ ὁ Θεὸς ὄνο μα τὸ ὑπὲρ πᾶν ὄνομα.» Εἰ μετὰ τὴν ἐνανθρώπησιν, διὰ τὴν ὑπακοὴν, τὸ ὑπὲρ πᾶν ὄνομα τῷ Υἱῷ Θεῷ ὄντι ὁ Πατὴρ ἐχαρίσατο, καὶ πᾶσα γλῶσσα ἐξωμολογήσατο Κύριον· πρὸ τῆς ἐνανθρωπήσεως οὔτε τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα εἶχεν, οὔτε παρὰ πάντων τὴν ὁμο λογίαν τοῦ εἶναι Κύριος. Μείζων οὖν ἐγένετο μετὰ τὴν ἐνανθρώπησιν τοῦ πρὸ τῆς ἐνανθρωπήσεως, ὅπερ ἄτοπον. Τοιοῦτο δέ ἐστι καὶ τό· Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανοῖς καὶ ἐπὶ γῆς. Εἰς τὴν ἐνανθρώπησιν οὖν, καὶ οὐκ εἰς τὴν θεότητα ταῦτα νοεῖν δεῖ. Εἰς τὸ,