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David as ruler, because he was "of the seed" of David, but God is said to acquire not a shepherd nor a ruler, but God himself, in a conception better than that of shepherd and ruler and king, by the magnificence of the divine power leading not only the sheep but also the shepherd himself. For "my servant David," he says, "shall be a shepherd to them; and I the Lord will be their God." And he calls David a servant because of the "form of a servant" which our savior and Lord took, being "of the seed of David." 3.18.1 And this was the thrice-blessed end, in which, as our Savior confirms the promised kingdom of heaven to those worthy of it, the God over all and his Father, the highest good of all, will himself grant himself to those ruled over by the Son, becoming "all in all." Which indeed our savior and Lord himself again presented, offering up the great prayer on behalf of his own disciples "to God and the Father," in which he asks saying, "that they all may be one, as you, Father, are in me and I in you, that they also 3.18.2 may be one in us, so that the world may believe that you have sent me. And the glory which you have given me I have given them, that they may be one even as we are one; I in them and you in me, that they may be perfected into one, so that the world may know that you have sent me and have loved 3.18.3 them as you have loved me. Father, what you have given me, I desire that where I am, they also may be with me, that they may see the glory which you have given me." This is the great intercession of our savior on our behalf, that we may be with him wherever he is, and that we may see his glory, and that his Father may love us as he loved him, and that what he granted to him, this he may also give to us, and the glory which he gave to him, this he may also give to us; making us all one, that we may no longer be many but all one, united to his divinity and to the glory of the kingdom, not by a confusion 3.18.4 of one substance but by the perfection of virtue to the utmost. For he taught this when he said, "that they may be perfected." For thus, having been made perfect by him in wisdom and prudence and righteousness and piety and all virtue, we shall be joined to the ineffable light of the paternal divinity, ourselves also becoming lights from our connection with him, and being made sons of God by participation in the fellowship of his Only-begotten, by partaking of the splendors of his divinity. 3.19.1 And indeed in this manner we shall all become one with the Father and the Son. For just as he himself said that he and the Father are one, stating "I and the Father are one," so also he prays that all of us, in imitation of him, may share in the same unity; not according to Marcellus, with the Logos being united to God and joined to his substance, but as the truth testified, the Savior himself saying, "the glory which you gave me I have given them, that they may be one as we are one; I in them and you in me, that they may be perfected into one"; for so then will the apostolic saying also reach its fulfillment, which says, "that God may be all in all." 3.19.2 And since Marcellus and those who Sabellianize in a similar manner to him are accustomed to use three sayings in trying to show that the Father and the Son are one, at one time repeating "I and the Father are one," at another "the Father is in me and I in the Father," and "he who has seen me has seen the Father," against "I and the Father are one" the preceding passages must be brought to bear, through which he prays for his disciples, that they all may also attain to the same un- 3.19.3 ity; for he says, "that they may be one as we are one; I in them and you in me, that they may be perfected into one." And against "the Father is in me and I in the Father," we shall set his voice again, through which, praying for them, he said, "as you, Father, are in me and I in you, that they also may be in us, and I the glory which you have given me, I have given them," through which he clearly shows that the Father is in him in the same way he also wishes to be in us; not that being one according to one hypostasis

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ἄρχοντα τὸν ∆αυίδ, διὰ τὸ «ἐκ σπέρματος» αὐτὸν γεγονέναι ∆αυίδ, τὸν δὲ θεὸν οὐ ποιμένα οὐδὲ ἄρχοντα λέγεται κτήσεσθαι, ἀλλ' αὐτόθεον, ἐπινοίᾳ κρείττονι ἢ κατὰ ποιμένα καὶ ἄρχοντα καὶ βασιλέα τῇ τῆς θεϊκῆς δυνάμεως μεγαλοπρεπείᾳ οὐ τῶν προβάτων μόνον ἀλλὰ καὶ αὐτοῦ τοῦ ποιμένος ἡγησόμενον. «ἔσται» γὰρ «αὐτοῖς» φησὶν «ὁ δοῦλός μου ∆αυὶδ ποιμήν· καὶ ἐγὼ κύριος ἔσομαι αὐτοῖς εἰς θεόν»· δοῦλον δὲ καλεῖ τὸν ∆αυὶδ δι' ἣν «ἐκ σπέρματος ∆αυὶδ» ἀνείληφεν «μορφὴν δούλου» ὁ σωτὴρ καὶ κύριος ἡμῶν. 3.18.1 καὶ τοῦτ' ἦν τὸ τρισμακάριον τέλος, καθ' ὃ τὴν ἐπηγγελμένην τῶν οὐρανῶν βασιλείαν τοῖς ταύτης ἀξίοις τοῦ σωτῆρος ἡμῶν πιστουμένου, ὁ ἐπὶ πάντων θεὸς καὶ πατὴρ αὐτοῦ, τὸ πάντων ἀνώτατον ἀγαθόν, αὐτὸς ἑαυτὸν τοῖς ὑπὸ τῷ υἱῷ βασιλευομένοις δωρήσεται, «πάντα ἐν πᾶσιν» γιγνόμενος. ὃ δὴ παρίστη πάλιν αὐτὸς ὁ σωτὴρ καὶ κύριος ἡμῶν, τὴν μεγάλην εὐχὴν ὑπὲρ τῶν αὐτοῦ γνωρίμων ἀναπέμπων «τῷ θεῷ καὶ πατρί», δι' ἧς ἐξαιτεῖται λέγων «ἵνα πάντες ἓν ὦσιν, καθὼς σύ, πάτερ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ 3.18.2 ἐν ἡμῖν ἓν ὦσιν, ἵνα ὁ κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας. κἀγὼ τὴν δόξαν ἣν δέδωκάς μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν ἐσμεν· ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς τὸ ἕν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας καὶ ἠγάπησας 3.18.3 αὐτοὺς καθὼς ἐμὲ ἠγάπησας. πατὴρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετ' ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν ἣν δέδωκάς μοι». αὕτη ἡ μεγάλη τοῦ σωτῆρος ἡμῶν ὑπὲρ ἡμῶν πρεσβεία, ἵν' ὦμεν σὺν αὐτῷ ὅπου ἂν ᾖ αὐτὸς καὶ ἵνα θεωρῶμεν τὴν δόξαν τὴν αὐτοῦ καὶ ἵνα ἀγαπήσῃ ἡμᾶς καθὼς αὐτὸν ἠγάπησεν ὁ αὐτοῦ πατήρ, καὶ ὅπερ αὐτῷ ἐδωρήσατο τοῦτο δῷ καὶ ἡμῖν, καὶ τὴν δόξαν ἣν αὐτῷ ἔδωκεν ταύτην δῷ καὶ ἡμῖν· ποιῶν ἡμᾶς ἓν τοὺς πάντας, ἵνα μηκέτι ὦμεν πολλοὶ ἀλλ' οἱ πάντες εἷς, ἑνωθέντες αὐτοῦ τῇ θεότητι καὶ τῇ δόξῃ τῆς βασιλείας, οὐ κατὰ συναλοιφὴν 3.18.4 μιᾶς οὐσίας κατὰ δὲ τελείωσιν τῆς εἰς ἄκρον ἀρετῆς. τοῦτο γὰρ ἐδίδαξεν εἰπών «ἵνα ὦσιν τετελειωμένοι». οὕτω γὰρ ὑπ' αὐτοῦ σοφίᾳ καὶ φρονήσει καὶ δικαιοσύνῃ καὶ εὐσεβείᾳ καὶ ἀρετῇ πάσῃ τέλειοι κατεργασθέντες τῷ πατρικῆς θεότητος ἀλέκτῳ φωτὶ συναφθησόμεθα φῶτα καὶ αὐτοὶ ἐκ τῆς πρὸς αὐτὸν συναφείας γενησόμενοι, καὶ υἱοὶ θεοῦ κατὰ μετοχὴν τῆς τοῦ μονογενοῦς αὐτοῦ κοινωνίας ἀποτελεσθέντες μετουσίᾳ τῶν τῆς θεότητος αὐτοῦ μαρμαρυγῶν. 3.19.1 καὶ δὴ κατὰ τοῦτον τὸν τρόπον ἓν πρὸς τὸν πατέρα καὶ τὸν υἱὸν οἱ πάντες γενησόμεθα. ὥσπερ γὰρ αὐτὸς ἑαυτόν τε καὶ τὸν πατέρα ἓν εἶναι ἔλεγεν φάσκων «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν», οὕτω καὶ πάντας ἡμᾶς κατὰ τὴν αὐτοῦ μίμησιν τῆς ἑνότητος τῆς αὐτῆς μετασχεῖν εὔχεται· οὐ κατὰ Μάρκελλον τοῦ λόγου ἑνουμένου τῷ θεῷ καὶ τῇ οὐσίᾳ συναφθησομένου, καθὼς δὲ ἐμαρτύρησεν ἡ ἀλήθεια, ὁ σωτὴρ αὐτὸς εἰπών «τὴν δόξαν ἣν ἔδωκάς μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν· ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς τὸ ἕν»· οὕτω γὰρ καὶ τότε καὶ τὸ ἀποστολικὸν λόγιον τέλους τεύξεται τὸ φῆσαν «ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν». 3.19.2 καὶ ἐπειδὴ τρισὶν ῥητοῖς Μάρκελλος καὶ οἱ τὸν ὅμοιον αὐτῷ τρόπον Σαβελλίζοντες χρῆσθαι εἰώθασιν τὸν πατέρα καὶ τὸν υἱὸν ἓν εἶναι πειρώμενοι δεικνύναι, ποτὲ μὲν τὸ «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν» θρυλοῦντες, ποτὲ δὲ τὸ «ὁ πατὴρ ἐν ἐμοὶ κἀγὼ ἐν τῷ πατρί» καὶ τὸ «ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα», πρὸς μὲν τὸ «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν» τὰ προκείμενα αὐτοῖς προσακτέον δι' ὧν ὑπερεύχεται τῶν αὐτοῦ μαθητῶν, ἵνα καὶ πάντες αὐτοὶ τῆς αὐτῆς ἑνώ3.19.3 σεως τύχωσι, λέγει δ' οὖν «ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν· ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς τὸ ἕν». πρὸς δὲ τὸ «ὁ πατὴρ ἐν ἐμοὶ κἀγὼ ἐν τῷ πατρὶ» παραθήσομεν τὴν αὐτοῦ πάλιν φωνὴν δι' ἧς ὑπερευχόμενος αὐτῶν ἔλεγεν «καθὼς σύ, πάτερ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, κἀγὼ τὴν δόξαν, ἣν δέδωκάς μοι, δέδωκα αὐτοῖς» δι' ὧν σαφῶς παρίστησιν οὕτως εἶναι ἐν αὐτῷ τὸν πατέρα καθὼς καὶ ἐν ἡμῖν εἶναι βούλεται· οὐχ ὅτι καθ' ὑπόστασιν μίαν εἷς ὢν