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to examine the statement. Therefore, it was said by Peter to the Jews that God has made him both Lord and Christ, this Jesus whom you crucified. But it is said by us that it is not pious to refer the word 'made' to the divinity of the Only-Begotten, but to the form of a servant which came to be according to the economy at the time of his presence in the flesh. But those who wrest the statement to the contrary say that the pre-eternal generation of the Son is signified by the Apostle's use of the word 'made'. 3.3.13 Therefore, after setting forth the statement in our midst and having examined both opinions with precision, we shall leave the judgment of what is true to the hearer. But an adequate advocate of our opponents' view would be Eunomius himself, having contended not ignobly in these matters, so that by going through his argument word for word, we shall completely go through the argument for those who contend against us; and we shall defend our own doctrine as far as possible, following in the footsteps, as we may be able, of what has been set forth before by the great Basil. 3.3.14 But let those who judge the truth through their reading, as one of the prophets says, Judge a righteous judgment, not by contentious preconceptions, but by giving the prize of victory to the truth demonstrated through the examination. And let our accuser come forward first, as if in a court of law, speaking what he has written. 3.3.15 20In addition to what has been said, by refusing to take 'made' as referring to the essence of the Son, and at the same time being ashamed of the cross, he attributes to the apostles things which no one, not even those who have striven to blaspheme them perversely, has said, and he clearly introduces two Christs and two Lords into his own doctrines and arguments; for he says that God did not make the Word who was in the beginning Lord and Christ, but the one who emptied himself into the form of a servant and was crucified out of weakness. 3.3.16 And he writes explicitly as follows: "1Moreover, "1the Apostle's thought does not present to us the pre-eternal "1hypostasis of the Only-Begotten, which is the "1subject of our present discourse; for not "1about the essence itself of God the Word who was in "1the beginning with God, but about the one who "1emptied himself in the form of a servant "1and became conformed to the body of our "1humiliation and was crucified out of "1weakness is he clearly speaking. And yet this is known to everyone "1who has paid even a little attention to the intention of the apostolic "1saying, that he is not handing down to us a manner of theology, "1but is introducing the principles of the "1economy. For God, he says, 'made him Lord "1and Christ, this Jesus "1whom you crucified,' resting the demonstrative pronoun "1manifestly on his human and visible aspect. 3.3.17"2 These things, then, were said by the one who substituted his own mind for the intention of the apostles—for it is not right to say 'paid attention'; lest anyone should condemn such great folly of holy men and those chosen for the proclamation of piety, that their teaching to such an excess † lacking into insult ***. Those who attribute their own nonsense to the memory of the saints, of what confusion are they not full? Of what absurdity are they not full who hold that a man was emptied into a man, and thereby make him who humbled himself out of obedience in the form of a servant to be conformed to men even before he took on this form? 3.3.18 And who, O most indolent of all men, having the form of a servant, takes on the form of a servant? How could one empty oneself into that which one is? You will therefore find no way out of these things, although you are bold to say and think impossible things. And how are you not the most pitiful of all, who hold that a man suffered for all men, and to this man entrust your own redemption? For if the blessed Peter is not speaking about the Word who was in the beginning and was God, but about the one who was seen and emptied himself, as Basil says, then the man who was seen emptied himself into [the form] of a servant

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ἐξετάσαι λόγον. οὐκοῦν εἴρηται μὲν παρὰ τοῦ Πέτρου πρὸς τοὺς Ἰουδαίους ὅτι Κύριον αὐτὸν καὶ Χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. λέγεται δὲ παρ' ἡμῶν οὐ πρὸς τὸ θεῖον τοῦ μονογενοῦς εὐσεβὲς εἶναι τὸ Ἐποίησεν ἀναφέρειν, ἀλλὰ πρὸς τὴν τοῦ δούλου μορφὴν τὴν κατὰ καιρὸν τῆς ἐν σαρκὶ παρουσίας οἰκονομικῶς γενομένην. οἱ δὲ πρὸς τοὐναντίον τὸν λόγον βιαζόμενοι τὴν προαιώνιον τοῦ υἱοῦ γέννησιν τῇ Ἐποίησεν φωνῇ παρὰ τοῦ ἀποστόλου 3.3.13 διασημαίνεσθαι λέγουσι. προθέντες τοίνυν ἐν τῷ μέσῳ τὸν λόγον καὶ δι' ἀκριβείας ἀμφοτέρας τὰς ὑπολήψεις ἐπισκε ψάμενοι τῷ ἀκροατῇ τὴν κρίσιν τοῦ ἀληθοῦς καταλείψομεν. ἀλλὰ τῆς μὲν τῶν ἐναντίων διανοίας ἱκανὸς ἂν εἴη συνή γορος αὐτὸς ὁ Εὐνόμιος οὐκ ἀγεννῶς ἐν τούτοις ἀγωνισά μενος, ὥστε τὸν ἐκείνου λόγον ἐπὶ λέξεως διεξελθόντες ἐν τελῶς τὸν ὑπὲρ τῶν μαχομένων ἡμῖν λόγον διελευσόμεθα· τοῦ δὲ καθ' ἡμᾶς δόγματος ἡμεῖς κατὰ τὸ δυνατὸν προστη σόμεθα, τοῖς παρὰ τοῦ μεγάλου Βασιλείου προεκτεθεῖσιν 3.3.14 ὅπως ἂν οἷοί τε ὦμεν κατ' ἴχνος ἑπόμενοι. οἱ δὲ τῇ ἀλη θείᾳ διὰ τῆς ἀναγνώσεως δικάζοντες, καθώς φησί τις τῶν προφητῶν, Κρίμα δίκαιον κρίνατε, μὴ ταῖς φιλονείκοις προ λήψεσιν, ἀλλὰ τῇ δεικνυμένῃ διὰ τῆς ἐξετάσεως ἀληθείᾳ δόντες τὰ νικητήρια. καὶ παρίτω γε πρῶτος ὁ τῶν ἡμε τέρων κατήγορος, ὥσπερ ἐν δικαστηρίῳ τὰ γεγραμμένα λέγων. 3.3.15 20Πρὸς δὲ τοῖς εἰρημένοις καὶ τὸ Ἐποίησεν ἐπὶ τῆς οὐσίας τοῦ υἱοῦ λαβεῖν παραιτούμενος ὁμοῦ τε τῷ σταυρῷ ἐπαισχυνόμενος τίθησι μὲν τοῖς ἀποστόλοις ἃ μηδεὶς μηδὲ τῶν εἰς σκαιὰ βλασφημεῖν αὐτοὺς ἐσπουδακότων, δύο δὲ σαφῶς Χριστοὺς καὶ δύο κυρίους ἐπεισάγει τοῖς ἑαυτοῦ δόγμασι καὶ λόγοις· φησὶ γὰρ ὡς οὐ τὸν ἐν ἀρχῇ ὄντα λόγον κύριον καὶ Χριστὸν ὁ θεὸς ἐποίησεν, ἀλλὰ τὸν κενώσαντα ἑαυτὸν εἰς μορφὴν δούλου καὶ σταυρωθέντα ἐξ ἀσθε 3.3.16 νείας. γράφει δὲ διαρρήδην οὕτως· "1ἔτι δὲ "1οὐδὲ ἡ τοῦ ἀποστόλου διάνοια τὴν πρὸ αἰ "1ῶνος ὑπόστασιν τοῦ μονογενοῦς ἡμῖν παρί "1στησι, περὶ ἧς ὁ λόγος ἐν τῷ παρόντι· οὐ γὰρ "1περὶ τῆς οὐσίας αὐτῆς τοῦ θεοῦ λόγου τοῦ ἐν "1ἀρχῇ ὄντος πρὸς τὸν θεόν, ἀλλὰ περὶ τοῦ "1κενώσαντος ἑαυτὸν ἐν τῇ τοῦ δούλου μορφῇ "1καὶ γενομένου συμμόρφου τῷ σώματι τῆς τα "1πεινώσεως ἡμῶν καὶ σταυρωθέντος ἐξ ἀσθε "1νείας σαφῶς διαλέγεται. καίτοι τοῦτο παντὶ "1γνώριμον τῷ καὶ μικρὸν ἐπιστήσαντι τῆς ἀποστο "1λικῆς λέξεως τῷ βουλήματι, ὅτι οὐχὶ θεολογίας "1ἡμῖν παραδίδωσι τρόπον, ἀλλὰ τοὺς τῆς οἰκονο "1μίας λόγους παρεισάγει. Κύριον γὰρ αὐτὸν, φησί, "1καὶ Χριστὸν ὁ θεὸς ἐποίησε, τοῦτον τὸν Ἰησοῦν "1ὃν ὑμεῖς ἐσταυρώσατε, τῇ δεικτικῇ φωνῇ πρὸς τὸ "1ἀνθρώπινον αὐτοῦ καὶ βλεπόμενον πᾶσι προδή 3.3.17 "1λως ἐπερειδόμενος."2 ταῦτα μὲν οὖν ὁ τῷ τῶν ἀποστόλων βουλήματι τὸν ἑαυτοῦ νοῦν ὑπαλ λάξας, οὐ γὰρ δὴ θέμις εἰπεῖν ἐπιστήσας· μή ποτέ τις τοσαύτην καταψηφίσαιτο παράνοιαν ἀνδρῶν ὁσίων καὶ πρὸς τὸ τῆς εὐσεβείας κή ρυγμα λογάδων, ὥστε τὴν ἐκείνων διδασκα λίαν εἰς τοσαύτην ὑπερβολὴν † ἀπολείπουσαν εἰς ὕβριν ***. οἱ τὸν ἑαυτῶν λῆρον εἰς τὴν τῶν ὁσίων μνήμην ἀναφέροντες ποίας οὐ μεστοὶ ταρα χῆς; ποίας οὐκ ἀτοπίας γέμοντες οἱ τὸν ἄνθρωπον εἰς ἄνθρωπον κεκενῶσθαι δοξάζοντες καὶ διὰ τούτου τὸν ἐξ ὑπακοῆς ἑαυτὸν ταπεινώσαντα τῇ τοῦ δούλου μορφῇ σύμμορφον εἶναι τοῖς ἀνθρώποις καὶ πρὶν ταύτην ἀναλαβεῖν τὴν μορφὴν κατασκευά 3.3.18 ζοντες; καὶ τίς, ὦ πάντων ὑμεῖς ῥᾳθυμότατοι, μορφὴν ἔχων δούλου μορφὴν ἀναλαμβάνει δούλου; πῶς δ' ἄν τις ἑαυτὸν εἰς τοῦτο κενώσειεν ὅπερ ἐστίν; οὐ μὲν οὖν εὑρήσετε τούτων τινὰ μη χανὴν καίπερ ὄντες τολμηροὶ λέγειν καὶ φρο νεῖν ἀμήχανα. πῶς δὲ οὐκ ἐλεεινότατοι πάν των ὑμεῖς ἄνθρωπον ὑπὲρ ἁπάντων ἀνθρώπων πεπονθέναι δοξάζοντες καὶ τούτῳ τὴν ἑαυτῶν ἀνατιθέντες λύτρωσιν; εἰ γὰρ μὴ περὶ τοῦ ἐν ἀρχῇ ὄντος λόγου καὶ θεοῦ ὄντος ὁ μακάριος διαλέγεται Πέτρος, ἀλλὰ περὶ τοῦ βλεπομένου καὶ κενώσαντος ἑαυτόν, καθώς φησι Βασίλειος, ἐκένωσεν δὲ ὁ βλεπόμενος ἄνθρωπος ἑαυτὸν εἰς δούλου