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those who have accepted, and we have continually striven against those who embrace the mind-destroying error of Apollinarius, and indeed also against those held fast by the rottenness of Marcion, persuading the Greeks that he himself is the Creator of all things, the co-eternal Son of the ever-existing God; the Jews, that the prophets made their prophecies concerning him; the heirs of Arius and Eunomius, that he is of one substance with the Father, of equal honor and equal power; those who have partaken of the madness of Marcion, that he is not only good, but also just; not the Savior of things alien, according to their myth, but of his own creatures. And, in short, fighting against every heresy, we exhort men to worship the one Son. And why should I speak at length, when it is possible to refute the falsehood briefly? For those who each year approach the all-holy baptism, we prepare them to learn thoroughly the faith set forth in Nicaea by the holy and blessed Fathers; and initiating them as we were commanded, we baptize in the name of the Father, and of the Son, and of the Holy Spirit, applying each appellation in the singular. And indeed, in celebrating the divine liturgies in the Churches, both at the beginning and end of the day, and dividing the day itself into thirds, we glorify the Father, and the Son, and the Holy Spirit. But if, according to their slander, we preach two sons, whom do we glorify, and whom do we leave unadored? For it is the utmost madness to believe there are two sons, but to offer the doxology to only one. Who is so thunderstruck as to hear the divine Paul crying out: *One Lord, one faith, one baptism*; and again: *One Lord Jesus Christ, through whom are all things*; and to legislate against the teaching of the Spirit, and to cut the one in two? But I am chattering in vain. For not even they dare to say, though they have been nurtured on falsehood, that they have ever heard us saying these things; but because we confess the two natures of the Lord Christ, they say we preach two sons. And they are unwilling to understand that each human being has both an immortal soul and a mortal body; and no one to this day has called Paul two Pauls, because he has both a soul and a body; nor Peter two Peters, nor Abraham, nor Adam. But each one knows the difference of the natures, yet does not name the one Paul as two Pauls. So therefore, we also, addressing our Lord Jesus Christ, the only-begotten Son of God, the incarnate God the Word, as both Son of God and Son of man, as we have been taught by the divine Scripture, do not say two sons, but confess the properties of the divinity and the humanity. But these men, denying the nature taken from us, are vexed at hearing these words. But it is fitting for us to show from where they embraced this impiety. For Simon and Menander, Cerdon and Marcion altogether deny the incarnation, and call the birth from a Virgin a mythology. But Valentinus, and Basilides, and Bardesanes, and Harmonius, and those of their company, accept the conception of the Virgin, and the birth; but they say that God the Word took nothing from the Virgin, but made a certain passage through her as through a channel, and appeared to men using a phantasm, and seemed to be a man, in the way he appeared to Abraham, and to certain others of the ancients. But Arius and Eunomius said that he had taken a body, but that the divinity performed the functions of the soul, so that to it they might attribute the lowly things both in words and deeds. And Apollinarius, for his part, said that he had taken a soul along with the body, but not the rational soul, but the one called vital or vegetative. For the divinity, he says, fulfilled the need of the mind. Of the soul and of the mind the

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εἰσδεξαμένους, καὶ πρὸς τοὺς τὴν Ἀπολιναρίου φρε νοβλάβειαν ἀσπαζομένους, καὶ μέντοι καὶ πρὸς τοὺς τῇ Μαρκίωνος σηπεδόνι κατεχομένους ἀγωνιζόμενοι διατετελέ καμεν, Ἕλληνας μὲν πείθοντες, ὅτι αὐτός ἐστιν ὁ τῶν ἁπάν των ∆ημιουργός, ὁ τοῦ ἀεὶ ὄντος Θεοῦ συναΐδιος Υἱός· Ἰου δαίους δέ, ὅτι περὶ αὐτοῦ τὰς προρρήσεις οἱ προφῆται πεποίηνται· τοὺς δὲ Ἀρείου καὶ Εὐνομίου κληρονόμους, ὅτι τοῦ Πατρὸς ὁμοούσιος, ὁμότιμός τε καὶ ἰσοδύναμος· τοὺς δὲ τῆς Μαρκίωνος λύττης μετεσχηκότας, ὅτι οὐκ ἀγαθός ἐστι μόνον, ἀλλὰ καὶ δίκαιος· οὐκ ἀλλοτρίων, κατὰ τὸν ἐκείνων μῦθον, ἀλλ' οἰκείων ποιημάτων Σωτήρ. Καὶ ἁπαξαπλῶς πρὸς αἵρεσιν ἑκάστην διαμαχόμενοι, τὸν ἕνα προσκυνεῖν παρρεγ γυῶμεν Υἱόν. Καὶ τί δεῖ μακρηγορεῖν, ἐξὸν συντόμως διελέγξαι τὸ ψεῦ δος; Τοὺς γὰρ καθ' ἕκαστον ἔτος τῷ παναγίῳ προσιόντας βαπτίσματι, τὴν ἐκτεθεῖσαν ἐν Νικαίᾳ παρὰ τῶν ἁγίων καὶ μακαρίων Πατέρων πίστιν ἐκμανθάνειν παρασκευάζομεν· καὶ μυσταγωγοῦντες αὐτοὺς ὡς προσετάχθημεν, βαπτίζομεν εἰς τὸ ὄνομα τοῦ Πατρός, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, ἑνικῶς ἑκάστην προσηγορίαν προσφέροντες. Καὶ μέντοι καὶ τὰς θείας λειτουργίας ἐν ταῖς Ἐκκλησίαις ἐπιτελοῦντες, καὶ ἀρχομένης καὶ ληγούσης ἡμέρας, καὶ αὐτὴν δὲ τὴν ἡμέραν κατὰ τριτημόριον διαιροῦντες δοξάζομεν τὸν Πατέρα, καὶ τὸν Υἱόν, καὶ τὸ ἅγιον Πνεῦμα. Εἰ δὲ δύο υἱοὺς κατὰ τὴν τούτων συκοφαντίαν πρεσβεύομεν, τίνα δοξάζομεν, τίνα δὲ ἀπροσκύ νητον καταλείπομεν; Μανίας γὰρ ἐσχάτης, δύο μὲν εἶναι πιστεύειν υἱούς, ἑνὶ δὲ μόνῳ τὴν δοξολογίαν προσφέρειν. Τίς δὲ οὕτως ἐμβρόντητος, ὡς τοῦ θείου Παύλου βοῶντος ἀκούων· Εἷς Κύριος, μία πίστις, ἓν βάπτισμα· καὶ πάλιν· Εἷς Κύριος Ἰησοῦς Χριστός, δι' οὗ τὰ πάντα · ἀντι νομοθετῆσαι τῇ διδασκαλίᾳ τοῦ Πνεύματος, καὶ διχῆ τὸν ἕνα τεμεῖν; Ἀλλὰ γὰρ μάτην ἀδολεσχῶ. Οὐδὲ γὰρ οὗτοι φάναι τολμῶσι, καὶ ταῦτα τῷ ψεύδει συντεθραμμένοι, ὡς ταῦτα λεγόντων ἡμῶν ἀκηκόασι πώποτε· ἀλλὰ τῷ τὰς δύο φύσεις ὁμολογεῖν τοῦ ∆εσπότου Χριστοῦ, δύο λέγουσι κηρύττειν υἱούς. Καὶ συνιδεῖν οὐκ ἐθέλουσιν, ὡς τῶν ἀνθρώπων ἕκαστος καὶ ψυχὴν ἀθάνατον ἔχει, καὶ σῶμα θνητόν· καὶ οὐδεὶς μέχρι καὶ τήμερον δύο Παύλους τὸν Παῦλον ὠνόμασεν, ἐπειδὴ καὶ ψυχὴν ἔχει καὶ σῶμα· οὔτε τὸν Πέτρον δύο Πέτρους, οὔτε τὸν Ἀβραάμ, οὔτε τὸν Ἀδάμ. Ἀλλ' οἶδε μὲν ἕκαστος τῶν φύσεωντὸ διάφορον, δύο δὲ Παύλους οὐκ ὀνομάζει τὸν ἕνα. Οὕτω τοίνυν καὶ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν, τὸν μονογενῆ τοῦ Θεοῦ Υἱόν, τὸν ἐνανθρωπήσαντα Θεὸν Λόγον, καὶ Υἱὸν Θεοῦ, καὶ Υἱὸν ἀνθρώπου προσαγορεύοντες, ὡς παρὰ τῆς θείας Γραφῆς ἐδιδάχθημεν, οὐ δύο φαμὲν υἱούς, ἀλλὰ τῆς θεότητος καὶ τῆς ἀνθρωπότητος ὁμολογοῦμεν τὰς ἰδιότητας. Οὗτοι δὲ τὴν ἐξ ἡμῶν ληφθεῖσαν ἀρνούμενοι φύσιν, δυσχεραίνουσι τῶνδε τῶν λόγων ἀκούοντες. Ἡμᾶς δὲ δεῖξαι προσήκει πόθεν ταύτην ἠσπάσαντο τὴν ἀσέβειαν. Σίμων μὲν γὰρ καὶ Μένανδρος, Κέρδων καὶ Μαρκίων παντάπασιν ἀρνοῦνται τὴν ἐνανθρώπησιν, καὶ τὴν ἐκ Παρθέ νου γέννησιν μυθολογίαν ἀποκαλοῦσι. Βαλεντῖνος δέ, καὶ Βασι λείδης, καὶ Βαρδησάνης, καὶ Ἁρμόνιος, καὶ οἱ τῆς τούτων συμμορίας, δέχονται μὲν τῆς Παρθένου τὴν κύησιν, καὶ τὸν τόκον· οὐδὲν δὲ τὸν Θεὸν Λόγον ἐκ τῆς Παρθένου προσειλη φέναι φασίν, ἀλλὰ πάροδόν τινα δι' αὐτῆς ὥσπερ διὰ σωλῆνος ποιήσασθαι, ἐπιφανῆναι δὲ τοῖς ἀνθρώποις φαντασίᾳ χρησά μενον, καὶ δόξας εἶναι ἄνθρωπος, ὃν τρόπον ὤφθη τῷ Ἀβραάμ, καί τισιν ἄλλοις τῶν παλαιῶν. Ἄρειος δὲ καὶ Εὐνόμιος σῶμα μὲν αὐτὸν ἔφασαν εἰληφέναι, τὴν θεότητα δὲ τὰ τῆς ψυχῆς ἐνηργηκέναι, ἵνα ταύτῃ τὰ ταπεινὰ καὶ τῶν ῥημάτων καὶ τῶν πραγμάτων προσάψωσιν. Ὁ δέ γε Ἀπολινάριος καὶ ψυχὴν αὐτὸν μετὰ τοῦ σώματος ἔφησεν εἰληφέναι, ἀλλ' οὐ τὴν λογι κήν, ἀλλὰ τὴν ζωτικὴν ἤγουν φυτικὴν ὀνομαζομένην. Τοῦ νοῦ γάρ, φησί, τὴν χρείαν ἡ θεότης ἐπλήρου. Ψυχῆς δὲ καὶ νοῦ τὴν