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the pure divine generation? How through the passions of the body do you explain the incorporeal? Do not explain the things above from the things below. 3.2.25 I proclaim the Lord to be the Son of God, because the gospel from heaven also proclaimed thus through the bright cloud: For this, it says, is my beloved Son. Yet, because I was taught "Son," I was not dragged down by the name to the meanings of son here below, but I know him from the Father and I do not know him from passion. And I will add this to what has been said, that I know a certain bodily generation that is pure of passion, so that in this also Eunomius's explanation of bodily generation might be refuted as false, if indeed a birth of a body could be found that did not admit 3.2.26 passion. For tell me, did the Word become flesh or not? You would not say he did not become so. Therefore he has become so, and there is no one who denies it. How then was God manifested in the flesh? You will surely say, through birth. Of what birth then do you speak? Or is it clear that it was of the virginity, and that what was begotten in her was of the Holy Spirit, and that the days were fulfilled for her to give birth and she gave birth, and nonetheless incorruptibility was preserved 3.2.27 with the birth. Then you believe the generation from a woman to be pure of passion, if indeed you believe, but you do not accept the divine and undefiled generation from the Father, so that you might not conceive of passion in connection with the generation? But I know clearly that it is not passion that is to be avoided by him in his doctrine, which he does not even see in the divine and undefiled nature in the first place; but so that the maker of all creation might be considered a part of creation, he contrives these things for the denial of the only-begotten God, using a feigned reverence concerning passion as his accomplice. 3.2.28 And this he shows most clearly by the words with which he contends for what he has said, saying 20that the essence of the Son was begotten by the Father. not put forth by extension, not torn away by flux or division from the connaturality of the one who begot, not perfected by growth, not formed by alteration, but having received its being by the will alone of the one who begot20. For who, [by these words], whose spiritual senses are not completely closed, is ignorant that through what 3.2.29 was said by Eunomius the Son is made out to be a part of creation? For what prevents us from saying all these things, just as they are, verbatim, about each of the other things seen in creation? And if it seems good, let us fit the argument to one of the things that appear in creation, and if it does not have the same consistency, we will cast the vote against ourselves as examining the argument contentiously and not with the care befitting the truth. Having therefore substituted the name of the Son, 3.2.30 we will read the whole argument verbatim. 20For we say that the essence of the earth was begotten by the Father, not torn away by extension or division from the connaturality of the one who begot, nor perfected by growth, nor put forth by alteration, but having received its being by the will alone of the one who begot20. Is there any incongruity in what has been said with respect to the hypostasis of the earth? 3.2.31 I think no one would say this; for neither by being extended did God put forth the earth, nor by flowing or cutting himself did he give substance to its essence from his own connaturality, nor did he perfect it from small to great through gradual increase, nor, having undergone any change or alteration, was he formed into the shape of the earth, but his will was sufficient for him for the subsistence of the essence of things that have come into being; For "He spoke, and they were made," so that the name of generation is not inconsistent with the subsistence of the earth. If therefore it is true to say these things about the 3.2.32 parts of the world, what doubt still remains concerning the doctrine of our opponents, that while naming him Son in word only, they make him out to be one of the things that have come into being through creation, set before the others only by the privileges of rank? 3.2.33 Just as in the art of the blacksmith it is possible to say that all things made of iron are from it, but that the tool of the tongs and of the hammer was made before the working of the rest, through which is fashioned

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καθαρὸν μολύνεις τῆς θείας γεννήσεως; πῶς διὰ τῶν παθῶν τοῦ σώματος τεχνο λογεῖς τὸ ἀσώματον; μὴ ἐκ τῶν κάτω φυσιολόγει τὰ ἄνω. 3.2.25 υἱὸν θεοῦ κηρύσσω τὸν κύριον, ὅτι καὶ τὸ ἐξ οὐρανῶν εὐαγγέλιον διὰ τῆς φωτεινῆς νεφέλης οὕτως ἐκήρυξεν· Οὗτος γάρ, φησίν, ὁ υἱός μου ὁ ἀγαπητός. οὐ μὴν ἐπειδὴ υἱὸν ἐδιδάχθην, πρὸς τὰς ὧδε τοῦ υἱοῦ σημασίας καθειλ κύσθην ἐκ τοῦ ὀνόματος, ἀλλὰ καὶ ἐκ τοῦ πατρὸς οἶδα καὶ ἐκ τοῦ πάθους οὐκ οἶδα. ἐγὼ δὲ καὶ τοῦτο τοῖς εἰρημένοις προσθήσω, ὅτι οἶδά τινα καὶ σωματικὴν γέν νησιν καθαρεύουσαν πάθους, ὡς καὶ ἐν τούτῳ ψευδῆ τοῦ Εὐνομίου τῆς σωματικῆς γεννήσεως τὴν φυσιολογίαν ἀπε λεγχθῆναι, εἴπερ εὑρεθείη σώματος τόκος πάθος οὐ προσ 3.2.26 δεξάμενος. εἰπὲ γάρ, ἐγένετο σὰρξ ὁ λόγος ἢ οὐχί; οὐκ ἂν εἴποις μὴ γεγενῆσθαι. γέγονε τοίνυν, καὶ οὐκ ἔστιν ὁ ἀρνούμενος. πῶς οὖν ἐφανερώθη ἐν σαρκὶ ὁ θεός; διὰ τόκου πάντως ἐρεῖς. ποίου οὖν τούτου μνησθείς; ἢ δῆλον ὅτι τῆς παρθενίας, καὶ ὅτι τὸ ἐν αὐτῇ γεννηθὲν ἐκ πνεύ ματος ἁγίου ἦν καὶ ὅτι ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτὴν καὶ ἔτεκε καὶ οὐδὲν ἧττον ἡ ἀφθαρσία συνδιεφυ 3.2.27 λάχθη τῷ τόκῳ. εἶτα τὴν μὲν ἐκ γυναικὸς γέννησιν κα θαρὰν πάθους εἶναι πιστεύεις, εἴγε πιστεύεις, τὴν δὲ θείαν τε καὶ ἀκήρατον ἐκ τοῦ πατρὸς οὐ δέχῃ, ἵνα μὴ πάθος νοήσῃς περὶ τὴν γέννησιν; ἀλλ' οἶδα σαφῶς ὅτι οὐχὶ τὸ πάθος αὐτῷ φευκτόν ἐστιν ἐν τῷ δόγματι, ὃ μηδὲ τὴν ἀρχὴν ἐνορᾷ τῇ θείᾳ τε καὶ ἀκηράτῳ φύσει· ἀλλ' ὅπως ἂν ὁ ποιητὴς πάσης τῆς κτίσεως μέρος νομισθείη τῆς κτί σεως, ταῦτα κατασκευάζει πρὸς ἄρνησιν τοῦ μονογενοῦς θεοῦ, τῇ ἐσχηματισμένῃ περὶ τὸ πάθος εὐλαβείᾳ συνεργῷ χρώμενος. 3.2.28 Καὶ τοῦτο δείκνυσι περιφανῶς δι' ὧν τοῖς εἰρημένοις ἐπαγωνίζεται λέγων 20γεγεννῆσθαι παρὰ τοῦ πατρὸς τοῦ υἱοῦ τὴν οὐσίαν. οὐ κατὰ ἔκτασιν προβλη θεῖσαν, οὐ κατὰ ῥεῦσιν ἢ διαίρεσιν τῆς τοῦ γεννήσαντος συμφυΐας ἀποσπασθεῖσαν, οὐ κατὰ αὔξησιν τελειωθεῖσαν, οὐ κατὰ ἀλλοί ωσιν μορφωθεῖσαν, μόνῃ δὲ τῇ βουλήσει τοῦ γεννήσαντος τὸ εἶναι λαχοῦσαν20. τίς γὰρ ἀγνοεῖ [διὰ τούτων] τῶν μὴ παντελῶς μεμυκότων τὰ τῆς ψυχῆς αἰσθητήρια, ὅτι μέρος τῆς κτίσεως ὁ υἱὸς εἶναι διὰ τῶν 3.2.29 εἰρημένων παρὰ τοῦ Εὐνομίου κατασκευάζεται; τί γὰρ κωλύει ταῦτα πάντα, καθώς ἐστιν, ἐπὶ λέξεως καὶ περὶ τῶν ἄλλων ἑκάστου τῶν ἐν τῇ κτίσει θεωρουμένων εἰπεῖν; καὶ εἰ δοκεῖ, συναρμόσωμέν τινι τῶν κατὰ τὴν κτίσιν φαι νομένων τὸν λόγον, κἂν μὴ τὴν αὐτὴν ἀκολουθίαν ἔχῃ, καθ' ἡμῶν αὐτῶν τὴν ψῆφον ἐξοίσομεν ὡς ἐπηρεαστικῶς καὶ οὐ μετὰ τῆς πρεπούσης τῇ ἀληθείᾳ φροντίδος ἐξετα ζόντων τὸν λόγον. ὑπαλλάξαντες τοίνυν τὸ ὄνομα τοῦ υἱοῦ 3.2.30 τὸν ὅλον ἐπὶ λέξεως ἀναγνωσόμεθα λόγον. 20φαμὲν γὰρ γεγεννῆσθαι παρὰ τοῦ πατρὸς τῆς γῆς τὴν οὐσίαν, οὐ κατ' ἔκτασιν ἢ διαίρεσιν τῆς τοῦ γεννήσαντος συμφυΐας ἀποσπασθεῖσαν, οὐδὲ κατὰ αὔξησιν τελειωθεῖσαν, οὐ κατὰ ἀλλοίω σιν προβληθεῖσαν, μόνῃ δὲ τῇ βουλήσει τοῦ γεννήσαντος τὸ εἶναι λαχοῦσαν20. μή τίς ἐστι τῶν εἰρημένων πρὸς τὴν τῆς γῆς ὑπόστασιν ἀναρμοστία; 3.2.31 οὐδένα ἂν οἶμαι τοῦτο εἰπεῖν· οὔτε γὰρ ἐκταθεὶς ὁ θεὸς τὴν γῆν προεβάλετο οὔτε ῥυεὶς ἢ τεμὼν ἑαυτὸν τῆς πρὸς ἑαυτὸν συμφυΐας τὴν οὐσίαν ταύτης ὑπέστησεν οὔτε ἐκ μικροῦ πρὸς μέγεθος διὰ τῆς κατ' ὀλίγον αὐξήσεως ἐτε λείωσεν οὔτε τινὰ τροπὴν ἢ ἀλλοίωσιν ὑποστὰς εἰς τὸ τῆς γῆς εἶδος διεμορφώθη, ἀλλ' ἤρκεσεν αὐτῷ πρὸς ὑπόστασιν τῆς τῶν γεγονότων οὐσίας ἡ βούλησις· Αὐτὸς γὰρ εἶπε, καὶ ἐγενήθησαν, ὥστε καὶ τὸ τῆς γεννήσεως ὄνομα μὴ ἀπᾴδειν τῆς κατὰ τὴν γῆν ὑποστάσεως. εἰ οὖν ἐπὶ τῶν 3.2.32 μορίων τοῦ κόσμου ταῦτα λέγειν ἀληθές ἐστι, τίς ἔτι λεί πεται περὶ τοῦ δόγματος τῶν ἐναντίων ἀμφιβολία, ὅτι μέχρι ῥημάτων τὸν υἱὸν ὀνομάζοντες ἓν τῶν διὰ κτίσεως γεγονό των εἶναι κατασκευάζουσι, μόνοις τοῖς κατὰ τὴν τάξιν πρε 3.2.33 σβείοις προτεταγμένον τῶν ἄλλων; καθάπερ ἐπὶ τῆς χαλ κευτικῆς ἔστιν εἰπεῖν πάντα μὲν ἐκ ταύτης εἶναι τὰ ἐκ σιδήρου κατασκευάσματα, προγεγενῆσθαι δὲ τῆς τῶν λοιπῶν ἀπεργασίας τό τε τῆς πυράγρας καὶ τὸ τῆς σφύρας ὄρ γανον, δι' ὧν τυποῦται