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Word? Is the beginning a passion? Was the “was” in a passion? Is the Word through a passion? 3.2.18 Or because there is no passion in what has been said, is what is proper not also indicated in the proclamation? And yet how else could the essential commonality and genuineness and the co-eternity of the Word with the beginning be more clearly revealed than through these words? For he did not say the Word was begotten *from* the beginning, lest by some extended concept he separate the Word from the beginning, but at the same time as the beginning he also proclaimed him who was in the beginning, saying that the “was” is common to both the beginning and the Word, so that the Word might not come after the beginning, but that he might anticipate the hearing with the proclamation, before one accepts the beginning alone by itself, entering in together with the faith concerning the beginning. 3.2.19 Then he says, *And the Word was with God*. Still the evangelist is cautious of our untrained state, still he fears our childish and uneducated state, he does not yet entrust the title of 'Father' to our hearing, lest one of the more carnal-minded, having learned of a father, should consequently also form an image of a mother in his thought. But he does not yet even name 'Son' in the proclamation; for he is still suspicious of our familiarity with the nature below, lest someone hearing 'Son' 3.2.20 should humanize the divine through a passible conception. For this reason, taking up the proclamation again, he again named him 'Word,' explaining these things of nature for you, the unbeliever. For just as your word both appears from the mind and is not mediated by passion, so there too, hearing 'Word,' you will understand both that which is from something and you will not understand passion. For this reason, taking up the proclamation again, he says, *And the Word was with God*. O how he measures the Word alongside God, or rather, how he co-extends the infinite with the infinite; *the Word was with God*, the whole Word, assuredly, with the whole God. Therefore, as great as God is, so great, clearly, is also the Word who is with him, so that if God is limited, the Word is also certainly within a limit, but if the infinity of God transcends the limit, neither is the Word who is contemplated with him 3.2.21 defined by limits and measures. For one could not say that the Word is not contemplated with the entire divinity of the Father, so that one part of God might not be in the Word, while the other be proven to be bare of the Word. Again the spiritual voice of John, again the evangelist nurses the hearing of infants with the proclamation; we have not yet grown so much in the first utterances as to remain without stumbling at hearing 'Son' on account of its usual significance. 3.2.22 For this reason the herald, crying out again in the third utterance, still proclaimed him 'Word,' not 'Son,' saying, *And the Word was God*. First he said in what he was, then with whom he was, now he says what he is, completing the purpose of the proclamation through the third repetition. For 'I do not proclaim,' he says, 'some word of those commonly conceived, but I proclaim God in the address of 'Word'; for this Word, who was in the beginning and was with God, was not something other than God, 3.2.23 but was himself also God. And continually through repetition, abounding in mighty utterances, the herald says this God, who is being revealed in the proclamation, this one to be the one through whom all things were made, and to be life, and the light of men, and the true light shining in the darkness and not being dimmed by the darkness, coming to his own and not being received by his own, and becoming flesh and through the flesh dwelling in human nature. And having gone through so many and such great things beforehand, he then says 'Father' and names him 'Only-begotten,' when there was no longer any danger for the one who had been purified through so many things to slip into some sordid thought from the meaning of 'Father'. For *we have seen*, he says, *his glory, the glory as of an only-begotten from a father*. 3.2.24 Say to the evangelist in response to these things, say these wise things of yours, O Eunomius, that how do you name the Word 'Father' and 'Only-begotten,' when every bodily generation is effected through passion? Truth itself will certainly answer you on his behalf, that the mystery of theology is one thing, and the natural science of fluid bodies is another. These things are walled off from each other by a great interval. Why do you join through your reasoning things that cannot be mixed? How with a sordid word the

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λόγος; μὴ πάθος ἡ ἀρχή; μὴ ἐν πάθει τὸ ἦν; μὴ διὰ πάθους 3.2.18 ὁ λόγος; ἢ ἐπειδὴ πάθος ἐν τοῖς εἰρημένοις οὐκ ἔστιν, οὐδὲ τὸ οἰκεῖον συνεμφαίνεται τῷ κηρύγματι; καίτοι γε πῶς ἂν ἑτέρως μᾶλλον διαφανείη τὸ κατ' οὐσίαν κοινόν τε καὶ γνήσιον καὶ τὸ συναϊδιάζον τοῦ λόγου πρὸς τὴν ἀρχὴν ἢ διὰ τούτων τῶν λόγων; οὐ γὰρ εἶπεν ἐκ τῆς ἀρχῆς ἐγεννήθη ὁ λόγος, ἵνα μή τινι παρατατικῷ νοήματι τῆς ἀρχῆς διαζεύξῃ τὸν λόγον, ἀλλ' ὁμοῦ τῇ ἀρχῇ καὶ τὸν ἐν τῇ ἀρχῇ συνεκήρυξε, κοινὸν εἰπὼν τῆς ἀρχῆς τε καὶ τοῦ λόγου τὸ ἦν, ἵνα μὴ ἐφυστερήσῃ μετὰ τὴν ἀρχὴν ὁ λόγος, ἀλλὰ φθάσῃ τὴν ἀκοὴν τῷ κηρύγματι, πρὶν μόνην τὴν ἀρχὴν ἐφ' ἑαυτῆς παραδέξασθαι, τῇ περὶ τῆς ἀρχῆς πίστει συνεισελθών. 3.2.19 Εἶτά φησι Καὶ ὁ λόγος ἦν πρὸς τὸν θεόν. ἔτι δέ δοικεν ἡμῶν ὁ εὐαγγελιστὴς τὸ ἀγύμναστον, ἔτι φοβεῖται ἡμῶν τὸ νηπιῶδές τε καὶ ἀπαίδευτον, οὔπω καταπιστεύει τῇ ἀκοῇ τὴν τοῦ πατρὸς προσηγορίαν, ἵνα μή τις τῶν σαρκωδεστέρων πατέρα μαθὼν καὶ μητέρα κατὰ τὸ ἀκό λουθον διὰ τῆς διανοίας ἀνατυπώσηται. ἀλλ' οὐδέπω οὐδὲ υἱὸν ὀνομάζει ἐν τῷ κηρύγματι· ὑποπτεύει γὰρ ἔτι ἡμῶν τὴν πρὸς τὴν κάτω φύσιν συνήθειαν, μή τις υἱὸν ἀκούσας 3.2.20 ἐξανθρωπίσῃ τὸ θεῖον δι' ἐμπαθοῦς ὑπολήψεως. διὰ τοῦτο ἐπαναλαμβάνων τὸ κήρυγμα λόγον πάλιν ὠνόμασε, σοὶ ταῦτα φυσιολογῶν τῷ ἀπίστῳ. ὡς γὰρ ὁ σὸς λόγος καὶ ἐκ τοῦ νοῦ ἀναφαίνεται καὶ οὐ μεσιτεύεται πάθει, οὕτως κἀκεῖ λόγον ἀκούσας καὶ τὸ ἔκ τινος νοήσεις καὶ οὐ νοήσεις τὸ πάθος. διὰ τοῦτό φησιν ἀναλαβὼν πάλιν τὸ κήρυγμα Καὶ ὁ λόγος ἦν πρὸς τὸν θεόν. ὢ πῶς παρα μετρεῖ τῷ θεῷ τὸν λόγον, μᾶλλον δὲ πῶς συμπαρατείνει τῷ ἀπείρῳ τὸ ἄπειρον· ὁ λόγος ἦν πρὸς τὸν θεόν, πρὸς ὅλον τὸν θεὸν πάντως ὅλος ὁ λόγος. οὐκοῦν ὅσος ὁ θεός, τοσοῦτος δηλαδὴ καὶ ὁ λόγος ὁ πρὸς αὐτὸν ὤν, ὥστε εἰ ὁ θεὸς περιώρισται, καὶ ὁ λόγος πάντως ἐν ὅρῳ, εἰ δὲ τοῦ θεοῦ ἡ ἀπειρία διαβαίνει τὸν ὅρον, οὐδὲ ὁ τούτῳ συνθεωρούμενος 3.2.21 λόγος ὅροις καὶ μέτροις διαλαμβάνεται. οὐ γὰρ ἄν τις εἴποι μὴ πάσῃ τοῦ πατρὸς τῇ θεότητι συνθεωρεῖσθαι τὸν λόγον, ὡς ἂν μὴ τοῦ θεοῦ τὸ μὲν ἐν λόγῳ εἴη, τὸ δὲ γυμνὸν τοῦ λόγου ἐλέγχοιτο. πάλιν ἡ πνευματικὴ τοῦ Ἰωάννου φωνή, πάλιν τῶν νηπιαζόντων τιθηνεῖται τὴν ἀκοὴν ὁ εὐαγγελιστὴς τῷ κηρύγματι· οὔπω τοσοῦτον ηὐξήθημεν ἐν ταῖς πρώταις φωναῖς, ὡς υἱὸν ἀκούσαντες ἀνολίσθητοι μεῖναι διὰ τῆς 3.2.22 συνήθους ἐμφάσεως. διὰ τοῦτο πάλιν ὁ κήρυξ ἀναβοῶν ἐν τῇ τρίτῃ φωνῇ ἔτι λόγον, οὐχ υἱὸν ἀνεκήρυξεν εἰπὼν Καὶ θεὸς ἦν ὁ λόγος. πρῶτον εἶπεν ἐν ᾧ ἦν, εἶτα πρὸς τίνα ἦν, νῦν τί ἐστι λέγει, διὰ τῆς τρίτης ἐπαναλήψεως τελειῶν τὸν σκοπὸν τοῦ κηρύγματος. οὐ γὰρ λόγον, φησί, τινὰ τῶν κατὰ τὸ πρόχειρον νοουμένων, ἀλλὰ θεὸν κηρύσσω ἐν τῷ τοῦ λόγου προσρήματι· οὗτος γὰρ ὁ λόγος, ὃς ἐν ἀρχῇ ἦν καὶ πρὸς τὸν θεὸν ἦν, οὐκ ἄλλο τι παρὰ τὸν 3.2.23 θεὸν ἦν, ἀλλὰ καὶ αὐτὸς θεὸς ἦν. καὶ συνεχῶς διὰ τῆς ἐπαναλήψεως ἐπακμάζων ταῖς μεγαλοφωνίαις ὁ κήρυξ τοῦτον λέγει τὸν θεόν, τὸν ἐν τῷ κηρύγματι προδηλούμενον, τοῦτον εἶναι δι' οὗ τὰ πάντα ἐγένετο καὶ ζωὴν εἶναι καὶ φῶς ἀνθρώπων καὶ φῶς ἀληθινὸν ἐν σκοτίᾳ λάμπον καὶ ὑπὸ τῆς σκοτίας οὐκ ἀμαυρούμενον, τοῖς ἰδίοις ἐπιδημοῦντα καὶ ὑπὸ τῶν ἰδίων οὐ λαμβανόμενον καὶ σάρκα γενόμενον καὶ διὰ τῆς σαρκὸς τῇ ἀνθρωπίνῃ κατασκηνοῦντα φύσει. καὶ τοσαῦτα προδιεξελθὼν καὶ τοιαῦτα τότε πατέρα λέγει καὶ μονογενῆ ὀνομάζει, ὅτε οὐκέτι κίνδυνος ἦν τις τῷ διὰ το σούτων κεκαθαρμένῳ πρός τινα ῥυπῶσαν κατολισθῆσαι διά νοιαν ἐκ τῆς τοῦ πατρὸς σημασίας. Ἐθεασάμεθα γάρ, φησί, τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός. 3.2.24 Εἰπὲ πρὸς ταῦτα τῷ εὐαγγελιστῇ, εἰπὲ τὰ σοφά σου ταῦτα, Εὐνόμιε, ὅτι πῶς πατέρα καὶ πῶς μονογενῆ κατονο μάζεις τῷ λόγῳ, πάσης σωματικῆς γεννήσεως διὰ πάθους ἐνεργουμένης; ἀποκρίνεταί σοι πάντως ὑπὲρ αὐτοῦ ἡ ἀλή θεια, ὅτι ἄλλο θεολογίας ἐστὶ μυστήριον καὶ ἄλλη τῶν ῥευστῶν σωμάτων φυσιολογία. πολλῷ τῷ μέσῳ ἀπ' ἀλλή λων ταῦτα διατετείχισται. τί συνάπτεις διὰ τοῦ λόγου τὰ ἄμικτα; πῶς τῷ ῥυπῶντι λόγῳ τὸ