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to be able either to save the one who is lost or to judge the one who has sinned, doing these things through the Son, but by means of his own power, through which he works all things, he also does these things; for the Son is the power of the Father. Therefore, those who are saved through the Son were saved by the power of the Father, and those who are judged by him undergo the 3.4.34 judgment by the righteousness of God. For Christ is the righteousness of God which is revealed through the gospel, as the apostle says, and whether you look at the whole world or at the parts of the world that make up the whole, all these are the works of the Father, having become the works of his power, and thus the Word is true in both respects, both saying that the Father works all things and that without the Son nothing that exists comes into being; for the activity of the power has its reference to him whose power it is. Since, therefore, the Son is the power of the Father, all the works of the Son are the 3.4.35 works of the Father. For that he comes not by weakness of nature to the economy of the passion, but by the authority of his will, it is possible to adduce countless sayings from the gospel, which I will pass over because it is obvious, so that the argument, by dwelling on what is acknowledged, might not be prolonged. If, then, what happened is evil, not only the Father, but also the Son must be separated from the evil; but if the salvation of the lost is a good thing and what has happened is not a passion, but philanthropy, why do you alienate the Father from the thanksgiving for our salvation, he who through his own power, which is Christ, wrought freedom from death for men? But we must return again to the vehement writer and we must take up that intense rhetoric against us. 3.4.36 He accuses us of not saying that the substance of the Son has been made, as opposing the saying of Peter: He made him both Lord and Christ, this Jesus whom you crucified, and he is very indignant at these things and reviling and he constructs an argument through which he thinks to refute our position. Let us see, then, the force of his arguments. 20And who20, he says, 20O you most slothful of all, having the form of a servant, takes up the form of a servant?20 No one in his right mind, we will say to him, would say such a thing, unless some 3.4.37 have been completely alienated from the hope of Christians. And you are these people, you who accuse us of sloth, because we do not condescend to call the Creator created. For if the Holy Spirit does not lie, speaking through the prophet, that All things are your servants, and all creation serves, but according to you the Son is created, he is certainly a fellow-servant with all things, being dragged down by sharing in creation to share also in servitude. And to him who serves, you will certainly also apply the form of a servant. For surely, confessing him to be a servant by nature, you will not be ashamed 3.4.38 of the mask of servitude. Who then, O most pungent of orators, is the one transferring the Son from the form of a servant into another form of a servant, the one who testifies that he is uncreated, by which it is also proven that he does not serve, or rather you who shout explicitly that the Son is a servant of the Father both before the form of a servant and is ruled by him? I do not need other judges, to you I entrust the verdict on these matters. For I think that no one would be so shameless towards the truth, as to shamelessly oppose what is acknowledged. For what is said is plain to everyone, that what is a servant by nature is characterized by the properties of servitude; for creation is a property of servitude. The one, therefore, who says that he, being a servant, has assumed our form, is certainly the one who moves the only-begotten from servitude to servitude. 3.4.39 But he contests what has been said and says, going a little further down (for what is in between, because it was moderately examined in the preceding parts, I will now pass over) slandering us as 20daring20 to 20say and think impossible things20 and having addressed us as 20most pitiful20 he adds these things: 20For if not concerning the Word who was in the beginning and was God does the blessed Peter discourse, but concerning the one who was seen and

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δύνασθαι ἢ σῶσαι τὸν ἀπολόμενον ἢ κρῖναι τὸν ἁμαρτήσαντα διὰ τοῦ υἱοῦ ταῦτα ποιῶν, ἀλλὰ τῷ διὰ τῆς ἰδίας δυνάμεως, δι' ἧς τὰ πάντα ἐργάζεται, καὶ ταῦτα ποιεῖν· δύναμις δὲ τοῦ πατρός ἐστιν ὁ υἱός. οὐκοῦν οἱ διὰ τοῦ υἱοῦ σωθέντες τῇ δυνάμει τοῦ πατρὸς ἐσώθησαν, καὶ οἱ παρὰ τούτου κρινόμενοι τῇ δικαιοσύνῃ τοῦ θεοῦ τὴν 3.4.34 κρίσιν ὑπέχουσιν. Χριστὸς γάρ ἐστιν ἡ τοῦ θεοῦ δικαιοσύνη ἡ διὰ τοῦ εὐαγγελίου ἀποκαλυπτομένη, καθώς φησιν ὁ ἀπόστολος, κἂν εἰς τὸν κόσμον ἴδῃς ὅλον κἂν εἰς τὰ μέρη τοῦ κόσμου τὰ συμπληροῦντα τὸ ὅλον, πάντα ταῦτα τοῦ πατρός ἐστιν ἔργα, τῆς δυνάμεως αὐτοῦ ἔργα γενόμενα, καὶ οὕτως ἀληθεύει δι' ἀμφοτέρων ὁ λόγος καὶ πάντα τὸν πατέρα ἐργάζεσθαι λέγων καὶ χωρὶς τοῦ υἱοῦ γίνεσθαι τῶν ὄντων οὐδέν· ἡ γὰρ τῆς δυνάμεως ἐνέργεια εἰς τὸν οὗ ἐστιν ἡ δύναμις τὴν ἀναφορὰν ἔχει. ἐπεὶ οὖν δύναμις τοῦ πατρὸς ὁ υἱός, πάντα τὰ ἔργα τοῦ υἱοῦ τοῦ πατρός ἐστιν 3.4.35 ἔργα. ὅτι γὰρ οὐχὶ φύσεως ἀσθενείᾳ πρὸς τὴν τοῦ πά θους οἰκονομίαν, ἀλλ' ἐξουσίᾳ θελήματος ἔρχεται, μυρίας ἔστιν ἐκ τοῦ εὐαγγελίου παραθέσθαι φωνάς, ἃς παρήσω διὰ τὸ πρόδηλον, ὡς ἂν μὴ τοῖς ὁμολογουμένοις ἐνδιατρίβων ὁ λόγος μηκύνοιτο. εἰ μὲν οὖν κακὸν τὸ γενόμενον, οὐ τὸν πατέρα μόνον, ἀλλὰ καὶ τὸν υἱὸν τοῦ κακοῦ χωριστέον· εἰ δὲ ἀγαθὸν ἡ σωτηρία τῶν ἀπολωλότων καὶ οὐ πάθος, ἀλλὰ φιλανθρωπία τὸ γεγενημένον ἐστί, τί ἀλλοτριοῖς τὸν πατέρα τῆς ἐπὶ τῇ σωτηρίᾳ ἡμῶν εὐχαριστίας, τὸν διὰ τῆς ἰδίας δυνάμεως, ἥτις ἐστὶν ὁ Χριστός, τὴν ἐκ τοῦ θα νάτου ἐλευθερίαν τοῖς ἀνθρώποις κατεργασάμενον; ἀλλ' ἐπανιτέον πάλιν ἐπὶ τὸν σφοδρὸν λογογράφον καὶ τὴν σύν τονον ἐκείνην καθ' ἡμῶν ῥητορείαν ἀναληπτέον ἡμῖν. 3.4.36 Αἰτιᾶται τὸ μὴ λέγειν πεποιῆσθαι τοῦ υἱοῦ τὴν οὐσίαν ἡμᾶς ὡς ἐναντιουμένους τῇ φωνῇ Πέτρου· Κύριον αὐτὸν καὶ Χριστὸν ἐποίησε, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυ ρώσατε, καὶ πολύς ἐστιν ἀγανακτῶν ἐπὶ τούτοις καὶ λοιδο ρούμενος καὶ κατασκευάζει γε δι' ὧν οἴεται διελέγχειν τὸν ἡμέτερον λόγον. ἴδωμεν τοίνυν τῶν ἐπιχειρημάτων τὴν δύναμιν. 20καὶ τίς20, φησίν, 20ὦ πάντων ὑμεῖς ῥᾳθυμό τατοι, μορφὴν ἔχων δούλου μορφὴν ἀναλαμ βάνει δούλου20; οὐδεὶς τῶν νοῦν ἐχόντων, πρὸς αὐτὸν ἐροῦμεν ἡμεῖς, τὸ τοιοῦτον ἂν εἴποι, πλὴν εἰ μή τινες 3.4.37 καθόλου τῆς ἐλπίδος τῶν Χριστιανῶν ἠλλοτρίωνται. οὗτοι δέ ἐστε ὑμεῖς οἱ ἐγκαλοῦντες ῥᾳθυμίαν ἡμῖν, ὅτι μὴ κτι στὸν λέγειν τὸν κτίστην καταδεχόμεθα. εἰ γὰρ μὴ ψεύ δεται διὰ τοῦ προφήτου λέγον τὸ πνεῦμα τὸ ἅγιον ὅτι Τὰ σύμπαντα δοῦλα σά, καὶ πᾶσα ἡ κτίσις δουλεύει, κτιστὸς δὲ καθ' ὑμᾶς ὁ υἱός, ὁμόδουλός ἐστι πάντως τοῖς σύμπασι, τῷ κοινωνεῖν τῆς κτίσεως εἰς τὸ κοινωνεῖν καὶ τῆς δου λείας συγκαθελκόμενος. τῷ δὲ δουλεύοντι πάντως ὑμεῖς καὶ τὴν δουλικὴν μορφὴν περιθήσετε. οὐ γὰρ δὴ δοῦλον ὁμολογοῦντες τῇ φύσει τῷ προσωπείῳ τῆς δουλείας ἐπαι 3.4.38 σχυνθήσεσθε. τίς οὖν, ὦ δριμύτατε ῥητόρων, ὁ ἐκ τῆς δουλικῆς μορφῆς τὸν υἱὸν εἰς ἄλλην δούλου μεταβιβάζων μορφήν, ὁ τὸ ἄκτιστον αὐτῷ προσμαρτυρῶν ᾧ καὶ τὸ μὴ δουλεύειν συναποδείκνυται ἢ μᾶλλον οἱ διαρρήδην βοῶντες ὑμεῖς δοῦλον εἶναι τοῦ πατρὸς τὸν υἱὸν καὶ πρὸ τῆς τοῦ δούλου μορφῆς καὶ ὑπ' αὐτοῦ κυριεύεσθαι; οὐ δέομαι δικαστῶν ἑτέρων, σοὶ τὴν περὶ τούτων ἐπιτρέπω ψῆφον. οἶμαι γὰρ μὴ ἂν οὕτω πρὸς τὴν ἀλήθειαν ἀναιδῶς τινας ἔχειν, ὥστε τοῖς ὁμολογουμένοις δι' ἀναισχυντίας ἐνίστασθαι. πρόδηλον γὰρ παντὶ τὸ λεγόμενον, ὅτι τὸ δοῦλον τῇ φύσει τοῖς ἰδιώμασι τῆς δουλείας χαρακτηρίζεται· ἴδιον γὰρ δου λείας ἡ κτίσις. ὁ οὖν δοῦλον αὐτὸν ὄντα τὴν ἡμετέραν λέγων ὑπεληλυθέναι μορφήν, ἐκεῖνός ἐστι πάντως ὁ ἐκ δουλείας εἰς δουλείαν τὸν μονογενῆ μετοικίζων. 3.4.39 Ἀλλ' ἐπαγωνίζεται τοῖς εἰρημένοις καί φησι μικρὸν ὑποβάς (τὰ γὰρ ἐν τῷ μέσῳ διὰ τὸ μετρίως ἐν τοῖς προά γουσιν ἐξετασθῆναι νῦν ὑπερβήσομαι) ὡς 20τολμηροὺς20 εἰς τὸ 20λέγειν καὶ φρονεῖν ἀμήχανα20 διαβάλλων 20ἐλεει νοτάτους20 τε προσαγορεύσας ταῦτα προστίθησιν· 20εἰ γὰρ μὴ περὶ τοῦ ἐν ἀρχῇ ὄντος λόγου καὶ θεοῦ ὄντος ὁ μακάριος διαλέγεται Πέτρος, ἀλλὰ περὶ τοῦ βλεπο μένου καὶ