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of all other things, which fill the paternal bosom, *** the only-begotten God in his own fullness being all things. For the absurdity is equal on either side, and the impiety against the Father corresponds to the blasphemy against the Son. For in saying that the Lord once was not, you will not simply grant that the power was not, but you will say that the power of God was not, of the Father 3.1.82 of the power. Therefore, the argument of the Son's once not being, through your word, constructs nothing other than a desolation of every good concerning the Father. See to what the sagacity of the wise leads. How true is, even through these things, the voice of the Lord, which says that he who rejects me rejects him who sent me? For by those things by which they reject the once being of the Only-begotten, by these they dishonor the Father, having stripped away by their word every good name and concept of the paternal glory. 3.1.83 Therefore, the weakness of the villainy of the writer has been clearly exposed through the things that have been said, who, in attempting to construct the opposition of the substance of the Only-begotten to that of the Father by calling the one unbegotten and the other begotten, has been refuted, speaking foolishly with inconsistencies. 3.1.84 For it was shown through his own words, first, that the name of substance is one thing and the name of generation another, and then that no new and altered substance from the substance of the Father has come to exist in the Son, but whatever the Father is in the principle of nature, this also is he who is from him, the nature in the hypostasis of the Son not having been changed into otherness, according to the truth of the argument 3.1.85 previously shown to us in the consideration of Abel and Adam. For just as there he who was not begotten was the same in the principle of substance to him who was begotten, in like manner, and the generation of Abel did not cause a variation of nature, so also in the case of the immaculate doctrines the only-begotten God in no way altered in himself through his own generation the substance of the unbegotten, having come forth from the Father and being in the Father, as the Gospel says, but is, according to the simple and plain account of our faith, light from light, true God from true God, this one being all 3.1.86 that that one is, except for being that one. But the purpose for which he artfully goes through these things I think it unnecessary to state at present, whether it is both bold and dangerous or is permitted and without danger to transfer from one thing to another the significant words concerning the divine nature and to call the begotten 20offspring20. 3.1.87 I pass over these things, so that our argument, being occupied beyond what is necessary with the battle against smaller things, should not neglect the greater; but I say that it is necessary to understand precisely this, if the natural relation introduces the use of these names; for he certainly says this, that by the affinity of the appellations the affinity according to substance also is introduced along with it; for he would not say that the mere names in themselves, disconnected from the meaning of the things signified, have some relation and affinity to each other; but in the meanings indicated by the words we distinguish 3.1.88 the related and the alien character of the appellations. Therefore if he confesses that the Son has a natural relation to the Father, leaving aside the appellations let us consider the force in the things signified, whether the alien nature of the substance is understood in the affinity or that which is kindred and proper. But to say "alien" is a mark of manifest madness. For how will anyone preserve a connected and related order in the names through things that are strange and incompatible, 20the substance itself which was begotten20, as he says, 20and the appellation of Son making such a relation of names 3.1.89 its own20? But if he should say that what is proper is signified through these appellations, he will appear by necessity as an advocate of the community of substance through the affinity of the names, also arguing that what is signified is the connection of the subjects, and though doing this in many places of his treatise, he does not realize it. For by those means with which he attempts to destroy the truth, he is often unwillingly drawn to 3.1.90 the advocacy of the things he wars against

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τῶν ἄλλων πάντων, ὅσα τὸν πατρικὸν πληροῖ κόλπον, *** ὁ μονογενὴς θεὸς ἐν τῷ ἰδίῳ πληρώ ματι τὰ πάντα ὤν. ἴση γὰρ καθ' ἑκάτερόν ἐστιν ἡ ἀτοπία καὶ τῆς κατὰ τοῦ υἱοῦ βλασφημίας ἀντίρροπος ἡ κατὰ τοῦ πατρός ἐστιν ἀσέβεια. ἐν γὰρ τῷ εἰπεῖν ποτε μὴ εἶναι τὸν κύριον οὐχ ἁπλῶς δώσεις τὸ μὴ εἶναι τὴν δύναμιν, ἀλλὰ τοῦ θεοῦ μὴ εἶναι λέξεις τὴν δύναμιν, τοῦ πατρὸς 3.1.82 τῆς δυνάμεως. οὐκοῦν ἡ τοῦ μὴ εἶναί ποτε τὸν υἱὸν διὰ τοῦ σοῦ λόγου κατασκευὴ οὐδὲν ἄλλο ἢ παντὸς ἀγαθοῦ ἐρημίαν περὶ τὸν πατέρα κατασκευάζει. ὁρᾶτε πρὸς ὅ τι καταστρέφει τῶν σοφῶν ἡ ἀγχίνοια. πῶς ἀληθεύει καὶ διὰ τούτων ἡ τοῦ κυρίου φωνή, ἥ φησιν ὅτι ὁ ἀθετῶν ἐμὲ ἀθετεῖ τὸν ἀποστείλαντά με; δι' ὧν γὰρ τὸ εἶναί ποτε τοῦ μονογενοῦς ἀθετοῦσι, διὰ τούτων ἀτιμάζουσι τὸν πατέρα, πᾶν ἀγαθὸν ὄνομά τε καὶ νόημα τῆς πατρικῆς δόξης τῷ λόγῳ περισυλήσαντες. 3.1.83 Οὐκοῦν ἐναργῶς πεφώραται διὰ τῶν εἰρημένων τοῦ λογογράφου ἡ ἀτονία τῆς κακουργίας, ὃς κατασκευάζειν ἐπιχειρῶν τὴν τῆς οὐσίας τοῦ μονογενοῦς πρὸς τὴν τοῦ πατρὸς ἐναντίωσιν διὰ τοῦ τὴν μὲν ἀγέννητον τὴν δὲ γεν νητὴν ὀνομάζειν ἀπηλέγχθη τοῖς ἀσυστάτοις ἐμματαιάζων. 3.1.84 ἐδείχθη γὰρ διὰ τῶν παρ' αὐτοῦ λόγων πρῶτον μὲν ἕτερον εἶναι τὸ τῆς οὐσίας καὶ ἄλλο τὸ τῆς γεννήσεως ὄνομα, ἔπειτα δὲ ὅτι οὐκ οὐσία τις καινὴ καὶ παρηλλαγμένη παρὰ τὴν τοῦ πατρὸς οὐσίαν ἐν τῷ υἱῷ ὑπέστη, ἀλλ' ὅπερ ἐστὶν ὁ πατὴρ ἐν τῷ λόγῳ τῆς φύσεως, τοῦτο καὶ ὁ ἐξ ἐκείνου ἐστίν, οὐ μεταβληθείσης εἰς ἑτερότητα ἐν τῇ τοῦ υἱοῦ ὑπο στάσει τῆς φύσεως, κατὰ τὴν προδειχθεῖσαν ἡμῖν τοῦ λόγου 3.1.85 ἀλήθειαν ἐπὶ τῆς τοῦ Ἄβελ καὶ τοῦ Ἀδὰμ θεωρίας. ὡς γὰρ ἐκεῖ ὁ αὐτὸς ἦν ἐν τῷ τῆς οὐσίας λόγῳ τῷ γεννη θέντι ὁ μὴ γεννηθεὶς ὁμοιοτρόπως καὶ ἡ γέννησις τοῦ Ἄβελ τὴν τῆς φύσεως παραλλαγὴν οὐκ ἐποίησεν, οὕτως καὶ ἐπὶ τῶν ἀκηράτων δογμάτων οὐδὲν ἐν ἑαυτῷ διὰ τῆς ἰδίας γεννήσεως τὴν τοῦ μὴ γεννηθέντος οὐσίαν ἠλλοίωσεν ὁ μονογενὴς θεός, ἐκ τοῦ πατρὸς ἐξελθὼν καὶ ἐν τῷ πατρὶ ὤν, καθὼς τὸ εὐαγγέλιον λέγει, ἀλλ' ἐστὶ κατὰ τὸν ἁπλοῦν τε καὶ ἰδιωτικὸν τῆς καθ' ἡμᾶς πίστεως λόγον φῶς ἐκ φωτός, θεὸς ἀληθινὸς ἐκ θεοῦ ἀληθινοῦ, πάντα ὢν οὗτος 3.1.86 ὅσα ἐστὶν ἐκεῖνος πλὴν τοῦ ἐκεῖνος εἶναι. τὸν δὲ σκοπὸν οὗ χάριν ταῦτα τεχνολογῶν διεξέρχεται οὐδὲν οἶμαι δεῖν ἐν τῷ παρόντι λέγειν, εἴτε τολμηρόν τε καὶ κινδυνῶδες εἴτε συγκεχωρημένον ἐστὶ καὶ ἀκίνδυνον τὸ παρασχηματίζειν ἔκ τινος εἴς τι τὰς σημαντικὰς ἐπὶ τῆς θείας φύσεως λέ ξεις καὶ 20γέννημα20 λέγειν τὸν γεννηθέντα. 3.1.87 Παρίημι ταῦτα, ὡς ἂν μὴ τῇ πρὸς τὰ μικρότερα μάχῃ πέρα τοῦ δέοντος ὁ λόγος ἡμῖν ἐνασχολούμενος ἀμε λοίη τοῦ μείζονος· ἀλλ' ἐκεῖνό φημι δεῖν ἀκριβῶς κατα νοῆσαι, εἰ ἡ κατὰ φύσιν σχέσις παρεισάγει τῶν ὀνομάτων τούτων τὴν χρῆσιν· τοῦτο γὰρ ἐκεῖνός φησι πάντως, ὅτι τῇ τῶν προσηγοριῶν οἰκειότητι καὶ τὸ κατ' οὐσίαν οἰκεῖον συμπαρεισάγεται· οὐ γὰρ ἂν ἐφ' ἑαυτῶν ψιλὰ τὰ ὀνόματα τῆς τῶν σημαινομένων ἐμφάσεως διεζευγμένα σχέσιν ἔχειν τινὰ πρὸς ἄλληλα καὶ οἰκειότητα φήσειε· ἀλλ' ἐν ταῖς σημασίαις ταῖς ὑπὸ τῶν λέξεων δηλουμέναις τὸ οἰκεῖόν τε 3.1.88 καὶ ἀλλότριον τῶν προσηγοριῶν διακρίνομεν. οὐκοῦν εἰ φυσικὴν ἔχειν ὁμολογεῖ σχέσιν τὸν υἱὸν πρὸς τὸν πατέρα, καταλιπόντες τὰς προσηγορίας τὴν ἐν τοῖς σημαινομένοις κατανοήσωμεν δύναμιν, πότερον τὸ ἀλλότριον τῆς οὐσίας ἐν οἰκειότητι κατανοεῖται ἢ τὸ συγγενές τε καὶ ἴδιον. ἀλλὰ τὸ μὲν ἀλλότριον εἰπεῖν φανερᾶς μανίας ἐστίν. πῶς γάρ τις διὰ τῶν ξένων τε καὶ ἀκοινωνήτων συναφῆ τε καὶ οἰκεῖαν ἐν τοῖς ὀνόμασι διασώσει τάξιν, 20τῆς γεννη θείσης αὐτῆς οὐσίας20, καθώς φησι, 20καὶ τῆς τοῦ υἱοῦ προσηγορίας τὴν τοιαύτην τῶν ὀνομάτων 3.1.89 οἰκειουμένης σχέσιν20; εἰ δὲ τὸ οἰκεῖον διὰ τῶν προσ ηγοριῶν τούτων ἀποσημαίνεσθαι λέγοι, συνήγορος ἐξ ἀνάγ κης τοῦ κοινοῦ τῆς οὐσίας ἀναφανήσεται διὰ τῆς τῶν ὀνο μάτων οἰκειότητος, καὶ τὸ τῶν ὑποκειμένων συναφὲς κα τασκευάζων σημαίνεσθαι καὶ τοῦτο πολλαχοῦ τῆς λογο γραφίας ποιῶν οὐκ ἐπίσταται. δι' ὧν γὰρ ἐπιχειρεῖ καθαι ρεῖν τὴν ἀλήθειαν, ἀκουσίως πολλάκις καθέλκεται πρὸς 3.1.90 συνηγορίαν τῶν πολεμουμένων