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to himself and of the same nature, not one from a superior nature who through love for humanity assumed the more humble nature, but what he was, this he became. 3.3.53 For by the generic term, the name of "creation" is one for all things that have come into existence out of non-being, but the particular differences observed in creation differ from one another by the variations of their properties; so if He was created, and man is created, He was emptied into Himself, according to the statement of Eunomius, and He did not move from the superior to the humble, but from what is similar to what is of equal rank, apart from the property of being corporeal 3.3.54 and incorporeal. Against whom, then, will the just vote of the judges be cast, or who will be shown to be responsible for those charges? The one who says the created was saved by the uncreated God, or the one who assigns the cause of our salvation to a creature? But the judgment of the pious is not unclear. For he who knows precisely the difference between the created and the uncreated, the variation of which is characterized by lordship and servitude, with the uncreated God ruling in his everlasting dominion, as the prophet says, and with all things in creation serving, according to the voice of the same prophet, which says that "All things are your servants," he who has carefully considered these things is by no means unaware of the one who transfers the only-begotten from slavery to 3.3.55 slavery. For if all creation serves, according to Paul, and the substance of the only-begotten is created, according to Eunomius, the adversaries through their doctrines are surely constructing not a master mingled with slaves, but a slave becoming among slaves. But indeed, to say that the Lord was in the form of a slave before his presence in the flesh is equal to slandering us for saying that the stars are black, the sun is dark, the heaven is low, 3.3.56 and water is dry, and all such things. For he who constructs something not from what he has heard, but invents what he pleases according to his own impulse? let him not spare such charges against us. For it is the same for us to be held accountable for these things as for those, since none of these have their origins in our own teachings. For he who determines that the true Son is in the glory of the Father, how could he insult the eternal glory of the only-begotten by placing it in the form of a slave? Since, therefore, it seems good to the writer to speak evil, and he takes care to make his accusations seem plausible, it would be nothing superfluous and useless to struggle against his baseless charges. 3.3.57 For the next accusation has a similar absurdity. 20two20 for 20Christs and two Lords20 he accused us of saying, not being able to prove the charge from our own words, but using falsehood authoritatively according to what seems good to him. Since, therefore, he makes it his business to say what he wishes, why does he bring the falsehood so pettily, constructing it that only two Christs are spoken of by us? Let him say authoritatively if he wishes that we preach ten Christs, and ten times that many, and let him extend the number to a thousand, 3.3.58 so that he might take up the slander more vigorously. For the blasphemy is the same for two as for more Christs, and the unprovable nature of the charges is likewise the same. Therefore, having shown that we say two Lords and two Christs, let him have his vote against us, as if he had made his refutation concerning ten thousand. But he says he refutes us from our own words. Let us examine again the things said by the teacher, through which this man thinks he stirs up the charges against us. 3.3.59 "1He does not hand down to us a way of theology," he says, "but the words of the economy"2 the one who says that "God has made him both Lord and Christ, this Jesus whom you crucified," "1relying on the demonstrative word with respect to what was human in Him and seen by all."2 These, then, are the things that were written. But from where were the two Christs introduced by Eunomius through what has been said? Does saying that the demonstrative word refers to what is visible, does this contain the proof for the construction 3.3.60 of two Christs?

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ἑαυτῷ καὶ ὁμόφυλον, οὐκ ἐξ ὑπερεχούσης φύσεως διὰ φιλανθρωπίαν τὴν ταπει νοτέραν ὑποδύντα φύσιν, ἀλλ' ὅπερ ἦν, τοῦτο γενόμενον. 3.3.53 τῷ γὰρ γενικῷ τῆς προσηγορίας ἓν κατὰ πάντων ἐστὶ τῶν ἐκ τοῦ μὴ ὄντος ὑποστάντων τὸ τῆς κτίσεως ὄνομα, αἱ δὲ μερικαὶ τῶν ἐν τῇ κτίσει θεωρουμένων διαφοραὶ ταῖς τῶν ἰδιωμάτων παραλλαγαῖς ἑτέρα τῆς ἑτέρας διενηνόχασιν· ὥστε εἰ κτιστὸς μὲν ἐκεῖνος, κτιστὸς δὲ ὁ ἄνθρωπος, αὐτὸς εἰς ἑαυτὸν ἐκενώθη κατὰ τὴν Εὐνομίου φωνήν, καὶ οὐ πρὸς τὸ ταπεινὸν ἐκ τοῦ ὑπερέχοντος, ἀλλ' ἐκ τοῦ ὁμοίου πρὸς τὸ ὁμότιμον μετεχώρησε, πλὴν τῆς κατὰ τὸ σῶμα 3.3.54 καὶ τὸ ἀσώματον ἰδιότητος. πρὸς τίνα τοίνυν ἡ δικαία τῶν δικαζόντων ἐνεχθήσεται ψῆφος ἢ τίς τοῖς ἐγκλήμασιν ἐκείνοις ὑπεύθυνος ἀναφανήσεται; ὁ παρὰ τοῦ θεοῦ τοῦ ἀκτίστου τὸν κτιστὸν σεσῶσθαι λέγων ἢ ὁ τῷ κτίσματι τῆς σωτηρίας ἡμῶν ἀνατιθεὶς τὴν αἰτίαν; ἀλλ' οὐκ ἄδηλος τῶν εὐσεβούντων ἡ κρίσις. ὁ γὰρ ἀκριβῶς ἐπιστάμενος τὴν διαφορὰν τοῦ κτιστοῦ πρὸς τὸ ἄκτιστον, ὧν ἡ παραλλαγὴ κυριότητι καὶ δουλείᾳ χαρακτηρίζεται, τοῦ μὲν ἀκτίστου θεοῦ δεσπόζοντος ἐν τῇ δυναστείᾳ αὐτοῦ τοῦ αἰῶνος, καθ ώς φησιν ὁ προφήτης, πάντων δὲ τῶν ἐν τῇ κτίσει δου λευόντων κατὰ τὴν τοῦ αὐτοῦ προφήτου φωνήν, ἥ φησιν ὅτι Τὰ σύμπαντα δοῦλα σά, ὁ ταῦτα τοίνυν δι' ἐπιμελείας κατανοήσας οὐκ ἀγνοεῖ πάντως τὸν ἐκ δουλείας εἰς δου 3.3.55 λείαν τὸν μονογενῆ μετοικίζοντα. εἰ γὰρ δουλεύει μὲν ἡ κτίσις πᾶσα κατὰ τὸν Παῦλον, κτιστὴ δὲ κατ' Εὐνόμιον τοῦ μονογενοῦς ἡ οὐσία, οὐ δεσπότην καταμιχθῆναι δού λοις, ἀλλὰ δοῦλον ἐν δούλοις γενέσθαι διὰ τῶν δογμά των οἱ ἐναντίοι πάντως κατασκευάζουσιν. ἀλλὰ μὴν τὸ πρὸ τῆς ἐν σαρκὶ παρουσίας ἐν δούλου μορφῇ λέγειν εἶναι τὸν κύριον ἴσον ἐστὶ τῷ διαβάλλειν ἡμᾶς ὡς μέλανας τοὺς ἀστέρας καὶ ζοφώδη τὸν ἥλιον καὶ τὸν οὐρανὸν χθαμαλὸν 3.3.56 καὶ τὸ ὕδωρ ξηρὸν καὶ πάντα λέγοντας τὰ τοιαῦτα. ὁ γὰρ οὐκ ἐξ ὧν ἀκήκοέ τι κατασκευάζων, ἀλλὰ κατ' ἰδίαν ὁρμὴν τὸ δοκοῦν ἀναπλάσσων? μηδὲ τῶν τοιούτων φειδέσθω καθ' ἡμῶν ἐγκλημάτων. ἴσον γάρ ἐστιν ὑπέρ γε τούτων ἡμᾶς καὶ ὑπὲρ ἐκείνων εὐθύνεσθαι τῷ μηδὲν τούτων τὰς ἀρχὰς ἐκ τῶν ἡμετέρων ἔχειν. ὁ γὰρ ἐν τῇ τοῦ πατρὸς δόξῃ τὸν ἀληθινὸν υἱὸν εἶναι διοριζόμενος πῶς ἂν ἐν δούλου μορφῇ τὴν αἰώνιον τοῦ μονογενοῦς δόξαν ὑβρίζοι; ἐπειδὴ τοίνυν δοκεῖ τῷ λογογράφῳ λέγειν κακῶς, φροντίζει δὲ τοῦ δοκεῖν εὐπροσώπους τὰς αἰτίας κατασκευάζειν, οὐδὲν περιττὸν ἂν εἴη καὶ ἄχρηστον τοῖς ἀσυστάτοις τῶν ἐγκλημάτων ἐνα γωνίζεσθαι. 3.3.57 Καὶ γὰρ ἡ ἐφεξῆς κατηγορία παραπλήσιον τὸ παρά λογον ἔχει. 20δύο20 γὰρ 20Χριστοὺς καὶ δύο κυρίους20 λέγειν ἡμᾶς ᾐτιάσατο, οὐκ ἐκ τῶν ἡμετέρων ἐλέγχειν τὴν αἰτίαν ἔχων, ἀλλὰ πρὸς τὸ δοκοῦν κατ' ἐξουσίαν τῷ ψεύδει χρώμενος. ἐπεὶ οὖν ἐπ' αὐτῷ ποιεῖται τὸ λέγειν ἃ βούλεται, τί μικρολόγως φέρει τὸ ψεῦδος, δύο μόνους Χρι στοὺς λέγεσθαι παρ' ἡμῶν κατασκευάζων; λεγέτω κατ' ἐξουσίαν εἰ δοκεῖ καὶ δέκα Χριστοὺς πρεσβεύειν ἡμᾶς καὶ δεκάκις τοσούτους καὶ εἰς χιλίους τὸν ἀριθμὸν ἐκτεινέτω, 3.3.58 ὡς ἂν νεανικώτερον τῆς συκοφαντίας ἀντιλαμβάνοιτο. ἥ τε γὰρ βλασφημία καὶ ἐπὶ δύο καὶ ἐπὶ πλειόνων Χριστῶν τὸ ἴσον ἔχει καὶ τὸ ἀναπόδεικτον τῶν ἐγκλημάτων ὡσαύτως ἴσον ἐστί. δείξας τοίνυν τὸ δύο λέγειν ἡμᾶς κυρίους καὶ δύο Χριστούς, ὡς περὶ μυρίων τὸν ἔλεγχον ποιησάμενος τὴν καθ' ἡμῶν ψῆφον ἐχέτω. ἀλλ' ἐκ τῶν ἡμετέρων ἡμᾶς διελέγχειν φησί. πάλιν τὰ εἰρημένα τῷ διδασκάλῳ διασκεψώμεθα, δι' ὧν οὗτος οἴεται κινεῖν καθ' ἡμῶν τὰ 3.3.59 ἐγκλήματα. "1οὐ θεολογίας ἡμῖν παραδίδωσι τρόπον, φησίν, ἀλλὰ τοὺς τῆς οἰκονομίας λόγους"2 ὁ λέγων ὅτι Κύριον αὐτὸν καὶ Χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε, "1τῇ δεικτικῇ φωνῇ πρὸς τὸ ἀνθρώπινον αὐτοῦ καὶ βλεπόμενον πᾶσιν ἐπερειδόμενος."2 τὰ μὲν οὖν γεγραμ μένα ταῦτα. οἱ δὲ δύο Χριστοὶ πόθεν παρὰ τοῦ Εὐνομίου διὰ τοῦ εἰρημένου εἰσεκυκλήθησαν; ἆρα τὸ τὴν δεικτικὴν φωνὴν πρὸς τὸ φαινόμενον εἰπεῖν ἀπερείδεσθαι, τοῦτο τῆς 3.3.60 τῶν δύο Χριστῶν κατασκευῆς τὴν ἀπόδειξιν ἔχει;