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to say, but for you to see is very easy. For when the bitterness and the division have no excess in harshness, but the explanation of the cause is entirely without foundation and ridiculous, the sickness of the soul is clear, which befalls the good of others, but is a proper and primary evil for the one who possesses it. To these men another charming thing also belongs. For being torn in their depths and suffering pain, they are not permitted by shame to speak out their misfortune. Therefore, this affliction of their soul is known not only from their dealings with us, but also from the rest of their life. But if it should be unknown, it is no great loss to the matter. But the truest reason for which they consider an encounter with us to be something to be fled, a reason perhaps hidden from most of you, I will teach. But listen. 210.3 A perversion of faith is being practiced among you, hostile to the apostolic and evangelic dogmas, and hostile to the tradition of the truly great Gregory and of those in succession from him down to the blessed Musonius, whose teachings are still ringing in your ears, obviously. For the evil of Sabellius, which was stirred up long ago but extinguished by the Fathers, these men are now attempting to renew, they who out of fear of refutation fabricate dreams against us. But you, dismissing your wine-heavy heads, which the vapor rising from drunkenness, then surging within, deludes, hear from us who are watchful and because of the fear of God are unable to be silent about the harm to you. Sabellianism is Judaism being introduced into the evangelical proclamation under the guise of Christianity. For he who says that one thing with many faces is Father and Son and Holy Spirit, and sets forth one hypostasis for the three, what else does he do but deny the pre-eternal existence of the Only-begotten? And he denies His economic sojourn among men, the descent into hades, the resurrection, the judgment; and he denies the particular energies of the Spirit. And among you now I hear that things even more rash than those of the foolish-minded Sabellius are being dared. For they say, as those who have heard report, that the wise men among you insist and say that the name of the Only-begotten has not been handed down, but is the name of the adversary, and at this they exult and are very proud as at a discovery of their own. For it is said, he says: "I have come in my Father's name, and you did not receive me; if another comes in his own name, him you will receive." And because it is said: "Make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit," it is clear, they say, that there is one name. For it is not said, into the names, but into the name. 210.4 I have written these things to you while blushing, because those who are guilty of these things are of our own blood, and groaning in my own soul, because I am compelled, like those who box against two opponents, by striking and casting down the perversions of the doctrine on either side with refutations, to give its fitting strength to the truth. For from one side the Anomoean tears us apart, and from the other, as it seems, Sabellius. But I exhort you not to pay attention to these abominable sophistries, which can persuade no one; but to know that the name of Christ, the name which is above every name, is His being called Son of God, and according to the word of Peter, "Nor is there any other name under heaven given among men by which we must be saved." And concerning the saying, "I have come in my Father's name," one must know this, that He says these things ascribing to the Father His own beginning and cause. And if it is said: "Go baptize in the name of the Father and of the Son and of the Holy Spirit," one must not on this account think that one name has been handed down to us. For just as he who said Paul and Silvanus and Timothy spoke three names, but bound them to each other by the syllable; so he who said "the name of the Father and of the Son and of the Holy

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λέγειν, ὑμῖν δὲ συνορᾶν καὶ πάνυ ῥᾴδιον. Ὅταν γὰρ ἡ μὲν πικρία καὶ ἡ διάστασις μηδεμίαν ἔχῃ ὑπερβολὴν εἰς χαλεπότητα, ἡ δὲ τῆς αἰτίας ἐξήγησις ἀνυπόστατος παντελῶς καὶ κατα γέλαστος ᾖ, δῆλόν ἐστι τῆς ψυχῆς τὸ ἀρρώστημα ἀλλοτρίοις μὲν ἀγαθοῖς ἐπισυμβαῖνον, οἰκεῖον δὲ καὶ πρῶτον κακὸν ὑπάρχον τῷ κεκτημένῳ. Οἷς καὶ ἄλλο δή τι χάριεν πρόσεσ τιν. Ἀμυσσόμενοι γὰρ ἐν τῷ βάθει καὶ ὀδυνώμενοι ἐκλαλῆ σαι τὴν συμφορὰν ὑπὸ τῆς αἰσχύνης οὐκ ἐπιτρέπονται. Τοῦτο μὲν οὖν οὐκ ἐκ τῶν πρὸς ἡμᾶς μόνον, ἀλλὰ καὶ ἀπὸ τοῦ λοιποῦ βίου γνώριμόν ἐστι τῆς ψυχῆς αὐτῶν τὸ πάθημα. Εἰ δὲ καὶ ἀγνοοῖτο, οὐ μεγάλη ζημία τοῖς πράγ μασι. Τὴν δὲ ἀληθεστάτην αἰτίαν δι' ἣν φευκτὴν ἡμῶν τὴν συντυχίαν τίθενται, λανθάνουσαν ἴσως τοὺς πολλοὺς ὑμῶν, ἐγὼ διδάξω. Ἀλλ' ἀκούσατε. 210.3 Πίστεως διαστροφὴ παρ' ὑμῖν μελετᾶται ἐχθρὰ μὲν τοῖς ἀποστολικοῖς καὶ εὐαγγελικοῖς δόγμασιν, ἐχθρὰ δὲ τῇ παραδόσει τοῦ μεγάλου ὡς ἀληθῶς Γρηγορίου καὶ τῶν ἐφεξῆς ἀπ' ἐκείνου μέχρι τοῦ μακαρίου Μουσωνίου οὗ τὰ διδάγματα ἔναυλά ἐστιν ἔτι καὶ νῦν ὑμῖν δηλονότι. Τὸ γὰρ τοῦ Σαβελλίου κακὸν πάλαι μὲν κινηθέν, κατασβεσθὲν δὲ παρὰ τῶν Πατέρων, ἐπιχειροῦσι νῦν ἀνανεοῦσθαι οὗτοι οἱ φόβῳ τῶν ἐλέγχων τοὺς καθ' ἡμῶν ὀνείρους πλάττοντες. Ἀλλ' ὑμεῖς τὰς οἰνοβαρεῖς κεφαλάς, ἃς ὁ ἐκ τῆς κραιπά λης ἀναφερόμενος ἀτμός, εἶτα ἐγκυμαίνων, καταφαντάζει, χαίρειν ἀφέντες, παρὰ τῶν ἐγρηγορότων ἡμῶν καὶ διὰ τὸν τοῦ Θεοῦ φόβον μὴ δυναμένων ἡσυχάζειν τὴν βλάβην ὑμῶν ἀκούσατε. Ἰουδαϊσμός ἐστιν ὁ Σαβελλισμὸς ἐν προσ χήματι Χριστιανισμοῦ τῷ εὐαγγελικῷ κηρύγματι ἐπεισαγό μενος. Ὁ γὰρ ἓν πρᾶγμα πολυπρόσωπον λέγων Πατέρα καὶ Υἱὸν καὶ Ἅγιον Πνεῦμα, καὶ μίαν τῶν τριῶν τὴν ὑπόστασιν ἐκτιθέμενος, τί ἄλλο ποιεῖ ἢ οὐχὶ ἀρνεῖται μὲν τὴν προαιώνιον τοῦ Μονογενοῦς ὕπαρξιν; Ἀρνεῖται δὲ καὶ τὴν οἰκονομικὴν αὐτοῦ πρὸς ἀνθρώπους ἐπιδημίαν, τὴν εἰς ᾅδου κάθοδον, τὴν ἀνάστασιν, τὴν κρίσιν· ἀρνεῖται δὲ καὶ τὰς ἰδιαζούσας τοῦ Πνεύματος ἐνεργείας. Παρὰ δὲ ὑμῖν νῦν καὶ νεανικώτερα ἀκούω τολμᾶσθαι τοῦ ματαιόφρονος Σαβελλίου. Λέγουσι γάρ, ὡς οἱ ἀκηκοότες φασί, διατείνεσ θαι τοὺς παρ' ὑμῖν σοφοὺς καὶ λέγειν ὅτι ὄνομα τοῦ Μονογενοῦς οὐ παραδέδοται, ὄνομα δὲ τοῦ ἀντικειμένου ἐστί, καὶ ἐπὶ τούτῳ γάνυσθαι μὲν καὶ μέγα φρονεῖν ὡς ἐπὶ οἰκείῳ εὑρήματι. Εἴρηται γάρ, φησίν· «Ἐγὼ ἦλθον ἐν τῷ ὀνόματι τοῦ Πατρός μου καὶ οὐκ ἐλάβετέ με· ἐὰν ἄλλος ἔλθῃ ἐν τῷ ἰδίῳ ὀνόματι, ἐκεῖνον λήψεσθε». Καὶ διὰ τὸ εἰρῆσθαι· «Μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος», δῆλόν ἐστι, φασίν, ὅτι ἕν ἐστιν ὄνομα. Οὐ γὰρ εἴρηται ὅτι εἰς τὰ ὀνόματα, ἀλλ' εἰς τὸ ὄνομα. 210.4 Ταῦτα ἐρυθριῶν ἔγραφον ὑμῖν, ὅτι ἀφ' αἵματος ἡμε τέρου εἰσὶν οἱ τούτοις ἔνοχοι, καὶ καταστενάζων τῆς ἐμαυτοῦ ψυχῆς, ὅτι ἀναγκάζομαι, ὥσπερ οἱ πρὸς δύο πυκτεύοντες, τὰς ἐφ' ἑκάτερα τοῦ λόγου παρατροπὰς κρούων τοῖς ἐλέγχοις καὶ καταβάλλων, τὴν προσήκουσαν ἰσχὺν ἀποδιδόναι τῇ ἀληθείᾳ. Ἐντεῦθεν γὰρ ἡμᾶς ὁ Ἀνόμοιος σπαράσσει, ἑτέρωθεν δέ, ὡς ἔοικεν, ὁ Σαβέλλιος. Ἀλλ' ὑμᾶς παρακαλῶ τοῖς βδελυροῖς τούτοις καὶ μηδένα παρατρέψαι δυναμένοις σοφίσμασι μὴ προσέχειν τὸν νοῦν· εἰδέναι δὲ ὅτι ἐστὶ τὸ ὄνομα τοῦ Χριστοῦ, τὸ ὑπὲρ πᾶν ὄνομα, αὐτὸ τὸ καλεῖσθαι αὐτὸν Υἱὸν τοῦ Θεοῦ, καὶ κατὰ τὸν Πέτρου λόγον «Οὐδέ ἐστιν ἕτερον ὄνομα ὑπὸ τὸν οὐρανόν, τὸ δεδομένον ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς». Πρὸς δὲ τὸ ὅτι «Ἐγὼ ἦλθον ἐν τῷ ὀνόματι τοῦ Πατρός μου», ἐκεῖνο εἰδέναι χρὴ ὅτι ἀρχὴν ἑαυτοῦ καὶ αἰτίαν ἐπιγραφόμενος τὸν Πατέρα ταῦτα λέγει. Εἰ δὲ εἴρηται· «Πορευθέντες βαπτίζετε εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος», οὐ παρὰ τοῦτο χρὴ νομίζειν ἓν ἡμῖν ὄνομα παραδεδόσθαι. Ὡς γὰρ ὁ εἰπὼν Παῦλος καὶ Σιλουανὸς καὶ Τιμόθεος τρία μὲν εἶπεν ὀνόματα, συνέδησε δὲ αὐτὰ ἀλλήλοις διὰ τῆς συλλαβῆς· οὕτως ὁ εἰπὼν «ὄνομα Πατρὸς καὶ Υἱοῦ καὶ Ἁγίου