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Father. But he who calls him Father no longer honored the Son as Father, but has confounded the whole. Since, therefore, men when they receive benefits are not so drawn to him as when they are punished, for this reason he spoke so fearfully, that fear at least might draw them to honor him. And when he says "all," he means this, that he is Lord both of punishing and of honoring, and does either 59.220 as he wills. But the words, "He has given," are said, that you might not suspect him to be unbegotten, nor think that there are two Fathers. For all things that the Father is, these the Son is also, having been begotten, and remaining in being Son. And that you may learn that "He has given" is equivalent to "He has begotten," hear this same thing declared from another passage. "For as the Father has life in himself," he says, "so has he given to the Son to have life in himself." What then? Did he first beget him, and then give him life? For he who gives, gives to someone who exists. Was he therefore begotten without life? But not even demons would suspect this; for with its impiety it has also much foolishness. As therefore "He gave life" is "He begot him who is life," so also "He gave judgment" is "He begot him who is judge." For that you may not, hearing that he has the Father as a cause, suppose a difference of essence and a diminution of honor, he himself comes judging you, showing his equality from this also. For he who has authority to punish and to honor whom he will, is able to do the same things as the Father. Since if this is not so, but having been begotten later he received the honor, what has happened that he should be honored later? From what progress did he come to this, that he should receive and be appointed to this dignity? Are you not ashamed to introduce so shamelessly these human and base notions to the undefiled nature which has nothing adventitious? For what reason then does he speak so, you ask? So that his word might be readily received, and to prepare the way for his lofty sayings. For this reason he mixes these with those, and those with these. And see how; for it is good to see these things from the beginning. He said, "My Father works, and I work;" showing by this his equality and co-honor; "And they sought to kill him." What then does he do? In word he condescends, but in meaning he posits the same things, saying thus: "The Son can do nothing of himself." Then again he raises the discourse to lofty things, saying: "For what things soever he does, these also does the Son likewise." Then again to the more humble: "For the Father loves the Son, and shows him all things that 59.221 he himself does: and he will show him greater works than these." Then again to the more lofty: "For as the Father raises the dead and gives them life, so also the Son gives life to whom he will." And after this again to the humble and lofty at once: "For the Father judges no one, but has committed all judgment to the Son." Then to the more lofty: "That all should honor the Son, even as they honor the Father." Do you see how he varies his discourse, weaving it with both lofty and humble names and sayings, so that it might be readily received by those then, and that those after might be in no way harmed, receiving from the lofty things a fitting conception concerning the others also? For if this is not so, and the things said were not said for the sake of condescension, for what reason were the lofty things added? For he who ought to speak great things concerning himself, when he says something small and humble, has a plausible excuse, doing this for the sake of some economy; but he who ought to speak lowly things of himself, if he says something great, for what reason does he utter things that surpass his nature? For this is no longer of some economy, but of extreme impiety. 2. So that we have a just and God-befitting reason to give for the humble sayings: the condescension, and the teaching to be moderate, and the salvation managed for us through this; which he himself also declared elsewhere, saying: "But these things I say, that you may be saved." For since he had recourse to the testimony of John, leaving his own (which was unworthy of his greatness); giving the reason for such great lowliness of his sayings, he said, "But these things I say, that you may be saved." But you who say that he does not have the same authority and power as the

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Πατέρα. Ὁ δὲ Πατέρα αὐτὸν λέγων οὐκ ἔτι τὸν Υἱὸν ὡς Πατέρα ἐτίμησεν, ἀλλὰ τὸ πᾶν συνέχεεν. Ἐπεὶ τοίνυν εὐεργετούμενοι οἱ ἄνθρωποι, οὐχ οὕτω προσάγονται ὡς τιμωρούμενοι, διὰ τοῦτο οὕτως εἶπε φοβερῶς, ἵνα κἂν ὁ φόβος εἰς τιμὴν ἑαυτοῦ ἐπισπάσηται. Πᾶσαν δὲ ὅταν εἴπῃ, τοῦτο λέγει, ὅτι καὶ τοῦ κολάζειν καὶ τοῦ τιμᾷν κύριός ἐστι, καὶ ἑκά 59.220 τερα ποιεῖν ὡς ἂν ἐθέλῃ. Τὸ δὲ, Ἔδωκεν, εἴρηται, ἵνα μὴ ἀγέννητον αὐτὸν ὑποπτεύσῃς, μηδὲ δύο Πατέρας εἶναι νομίσῃς. Πάντα γὰρ ὅσα ἐστὶν ὁ Πατὴρ, ταῦτά ἐστι καὶ ὁ Υἱὸς, γεννηθεὶς, καὶ μένων ἐν τῷ εἶναι Υἱός. Καὶ ἵνα μάθῃς ὅτι τὸ, Ἔδωκεν, ἴσον τῷ ἐγέννησεν, ἐστὶν, ἄκουσον ἐξ ἑτέρου τοῦτο αὐτὸ δηλούμενον. Ὥσπερ γὰρ ὁ Πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, φησὶν, οὕτως ἔδωκε καὶ τῷ Υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ. Τί οὖν; πρότερον αὐτὸν ἐγέννησε, καὶ τότε ἔδωκε τὴν ζωήν; Ὁ γὰρ διδοὺς, ὄντι τινὶ δίδωσιν. Οὐκοῦν ἦν τῆς ζωῆς χωρὶς γεννηθείς; Ἀλλὰ τοῦτο οὐδ' ἂν δαίμονες ὑποπτεύσαιεν· μετὰ γὰρ τῆς ἀσεβείας πολὺ καὶ τὸ ἀνόητον ἔχει. Ὥσπερ οὖν τὸ, Ἔδωκε ζωὴν, ἐγέννησεν αὐτὸν ζωήν ἐστιν· οὕτω καὶ τὸ Ἔδωκε κρίσιν, κριτὴν αὐτόν ἐστιν ἐγέννησεν. Ἵνα γὰρ μὴ, ἀκούων ὅτι αἴτιον ἔχει τὸν Πατέρα, παραλλαγὴν οὐσίας νομίσῃς καὶ τιμῆς ἐλάττωσιν, αὐτὸς ἔρχεταί σε κρίνων, τὴν ἰσότητα καὶ ἐντεῦθεν δεικνύς. Ὁ γὰρ ἔχων ἐξουσίαν κολάζειν καὶ τιμᾷν οὓς βούλεται, τὰ αὐτὰ δύναται τῷ Πατρί. Ἐπεὶ εἰ μὴ τοῦτό ἐστιν, ἀλλ' ὕστερον γεννηθεὶς ἔλαβε τὴν τιμὴν, τί γέγονεν ὥστε αὐτὸν ὕστερον τιμηθῆναι; ἐκ ποίας ἐπὶ τοῦτο ἦλθε προκοπῆς ὥστε τὴν ἀξίαν ταύτην λαβεῖν καὶ χειροτονηθῆναι; Οὐκ αἰσχύνεσθε τὰ ἀνθρώπινα ταῦτα καὶ εὐτελῆ νοήματα τῇ ἀκηράτῳ φύσει καὶ οὐδὲν ἐπείσακτον ἐχούσῃ ἀναισχύντως οὕτως ἐπεισάγοντες; Τίνος οὖν ἕνεκεν οὕτω φθέγγεται, φησίν; Ὥστε εὐπαράδεκτον γενέσθαι τὸν λόγον, καὶ τοῖς ὑψηλοῖς προοδοποιῆσαι ῥήμασι. ∆ιὰ τοῦτο ἀναμίγνυσι ταῦτα ἐκείνοις, κἀκεῖνα τούτοις. Καὶ ὅρα πῶς· καλὸν γὰρ ἐξ ἀρχῆς ταῦτα ἰδεῖν. Εἶπεν, Ὁ Πατήρ μου ἐργάζεται, κἀγὼ ἐργάζομαι· δεικνὺς ἐκ τούτου τὸ ἴσον καὶ τὸ ὁμότιμον· Καὶ ἐζήτουν αὐτὸν ἀποκτεῖναι. Τί λοιπὸν ποιεῖ; Τῇ λέξει μὲν καθυφίησι, τὰ νοήματα δὲ τὰ αὐτὰ τίθησιν, οὕτω λέγων· Οὐ δύναται ὁ Υἱὸς ποιεῖν ἀφ' ἑαυτοῦ οὐδέν. Εἶτα πάλιν ἐπὶ τὰ ὑψηλὰ ἀνάγει τὸν λόγον· Ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ, λέγων. Εἶτα πάλιν ἐπὶ τὸ ταπεινότερον· Ὁ γὰρ Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δείκνυσιν αὐτῷ ἃ 59.221 αὐτὸς ποιεῖ· καὶ μείζονα τούτων δείξει αὐτῷ. Εἶτα πάλιν ἐπὶ τὸ ὑψηλότερον· Ὥσπερ γὰρ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὓς θέλει ζωοποιεῖ. Καὶ μετὰ τοῦτο πάλιν ἐπὶ τὸ ταπεινὸν ὁμοῦ καὶ ὑψηλόν· Οὐδὲ γὰρ ὁ Πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν ἔδωκε τῷ Υἱῷ. Εἶτα ἐπὶ τὸ ὑψηλότερον· Ἵνα πάντες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα. Εἶδες πῶς τὸν λόγον ποικίλλει, δι' ὑψηλῶν τε καὶ ταπεινῶν αὐτὸν ὑφαίνων ὀνομάτων τε καὶ ῥημάτων, ὥστε καὶ τοῖς τότε γενέσθαι εὐπαράδεκτον, καὶ τοὺς μετὰ ταῦτα μηδὲν βλαβῆναι, ἀπὸ τῶν ὑψηλῶν καὶ περὶ τῶν ἑτέρων τὴν προσήκουσαν λαβόντας ἔννοιαν; Εἰ γὰρ μὴ τοῦτό ἐστι, μηδὲ συγκαταβάσεως ἕνεκεν εἴρηται τὰ εἰρημένα, τίνος ἕνεκεν τὰ ὑψηλὰ προσέκειτο; Ὁ μὲν γὰρ ὀφείλων μεγάλα περὶ ἑαυτοῦ φθέγγεσθαι, ὅταν μικρόν τι εἴπῃ καὶ ταπεινὸν, πρόφασιν εὐπρόσωπον ἔχει, οἰκονομίας τινὸς ἕνεκεν τοῦτο ποιῶν· ὁ δὲ εὐτελῆ λέγειν ὀφείλων περὶ ἑαυτοῦ, ἂν μέγα τι εἴπῃ, τίνος ἕνεκεν τὰ ὑπερβαίνοντα αὐτοῦ τὴν φύσιν φθέγγεται; Τοῦτο γὰρ οὐκ ἔτι οἰκονομίας τινὸς, ἀλλ' ἐσχάτης ἀσεβείας ἐστίν. βʹ. Ὥστε ἡμεῖς μὲν δικαίαν καὶ τῷ Θεῷ πρέπουσαν αἰτίαν ἔχομεν εἰπεῖν τῶν ταπεινῶν ῥημάτων, τὴν συγκατάβασιν, καὶ τὸ παιδεύειν μετριάζειν, καὶ τὴν διὰ ταύτης ἡμῖν οἰκονομουμένην σωτηρίαν· ὃ καὶ αὐτὸς δηλῶν ἀλλαχοῦ ἔλεγε· Ταῦτα δὲ λέγω, ἵνα ὑμεῖς σωθῆτε. Ἐπειδὴ γὰρ εἰς τὴν Ἰωάννου κατέφυγε μαρτυρίαν, τὴν ἑαυτοῦ ἀφεὶς (ὅπερ ἀνάξιον αὐτοῦ τῆς μεγαλωσύνης ἦν)· τῆς εὐτελείας τῆς τοσαύτης τῶν ῥημάτων τιθεὶς τὴν αἰτίαν, εἶπε τὸ, Ταῦτα δὲ λέγω, ἵνα ὑμεῖς σωθῆτε. Ὑμεῖς δὲ οἱ λέγοντες μὴ ἔχειν αὐτὸν τὴν αὐτὴν ἐξουσίαν καὶ τὴν δύναμιν τῷ