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saying, but the apostle says that all things are from the Father and all things are through the Son. And somehow the prophetic spirit agrees with the apostolic teaching, which also came through the spirit; for there, the prophet, saying that all things are the works of the hand of the one who is over all, distinguishes the nature of the things that have come into being from the one who made them, and the one who made them is God over all, who made all things through his own hand, having the hand, 3.5.31 and working all things through it. And here again the apostle makes the same distinction of existing things, connecting all things to the creative cause, but not enumerating the creator among all things, so that through these things the difference in nature of the created from the uncreated might be clearly taught, and the one who creates according to its own nature might be shown to be one thing, and what comes into being another. Since, therefore, all things are from God, and the Son is God, creation is rightly contrasted with the Godhead, and since the Only-begotten is something other than the nature of all things, and not even those who fight against the truth object to this, it is altogether necessary that creation be contrasted equally with the Son, if the voices of the saints testifying that all things came to be through him do not lie. 3.5.32 Since, then, the Only-begotten is proclaimed as God in the divine scriptures, let Eunomius understand his own statement and condemn all the foolishness of one who divides the divine into created and uncreated, in the same way as one who divides man into horse and man. For he himself says, proceeding a little after the intervening nonsense, that 20the fitting relation of names to things is unchangeable20. I myself also assent to this statement, that the true affinity of appellations to their subject is fixed. 3.5.33 If, then, the name of Godhead has been fittingly applied to the Only-begotten God—and he will surely agree, even if he wishes to dispute with us, that the scripture does not lie nor apply the title of Godhead to the Only-begotten in a way that is discordant with his nature—let him persuade himself by his own words that if 20the fitting relation of names to things is unchangeable20, and the Lord is called God, he cannot conceive of any difference in the concept of Godhead between the Son and the Father, since this name is common to both; or rather, not only this, but there is a long list of names by which the Only-begotten is named in common with the Father without any variation: good, incorruptible, just, judge, long-suffering, merciful, eternal, without end—all that indicates the meaning of the greatness of his nature and power, with no diminution in the loftiness of the concept in any of the 3.5.34 names applied to him. But passing by such a great number of divine appellations as with a closed eye, he looks toward one thing only: the begotten and the unbegotten, having entrusted his doctrine, which is tossed about and carried around by the winds of error, to a thin and weak conviction. For he says, 20that none of those who have cared for the truth call any of the begotten things unbegotten, nor the God over all a son or begotten20. 3.5.35 But this no longer requires our words for refutation; for he does not conceal the deceit with any coverings, as is his custom, but he makes an equal reversal of the absurdity in saying that none of the begotten things are called unbegotten, nor is the God over all named son or begotten, distinguishing nothing peculiar to the Only-begotten Godhead of the Son from the rest of the begotten things, but he makes a distinction with regard to God equally for all things that have come into being, not excepting the Son from all things; and through this supposed reversal of absurdities he clearly separates the Son from the divine nature, saying that none of the begotten things is unbegotten, nor is God called son or begotten, clearly uncovering by this antithesis the dreadful 3.5.36 nature of his blasphemy. For having distinguished the things that have come into being from the unbegotten, in the reciprocal induction he no longer said the unbegotten, but said that it is impossible to call God a son or begotten, showing through what was said that what is not unbegotten

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λέγων, ὁ δὲ ἀπόστολος ἐκ τοῦ πατρὸς εἶναι τὰ πάντα καὶ διὰ τοῦ υἱοῦ τὰ πάντα λέγει. συμβαίνει δέ πως τὸ προφητικὸν πνεῦμα τῇ ἀποστολικῇ διδασκαλίᾳ καὶ ταύτῃ διὰ πνεύματος γενομένῃ· ἐκεῖ τε γὰρ τὰ πάντα τῆς χειρὸς ἔργα τοῦ ἐπὶ πάντων ὁ προφήτης εἰπὼν διαστέλλει τὴν τῶν γεγονότων φύσιν πρὸς τὸν ποιήσαντα, ὁ δὲ ποιήσας ἐστὶ διὰ τῆς ἰδίας χειρὸς τὰ πάντα ὁ ἐπὶ πάντων θεός, τὴν μὲν χεῖρα 3.5.31 ἔχων, τὰ δὲ πάντα δι' αὐτῆς ἐργαζόμενος. καὶ ἐνταῦθα πάλιν ὁ ἀπόστολος τὴν αὐτὴν ποιεῖται τῶν ὄντων τομήν, τὰ πάντα μὲν τῆς ποιητικῆς ἐξάπτων αἰτίας, οὐκ ἐν τοῖς πᾶσι δὲ τὸ ποιοῦν ἐξαριθμήσας, ὡς σαφῶς διὰ τούτων τὸ τῆς φύσεως διάφορον τοῦ κτιστοῦ πρὸς τὸ ἄκτιστον διδα χθῆναι, καὶ ἄλλο μὲν τὸ ποιοῦν κατὰ τὴν ἰδίαν φύσιν, ἕτερον δὲ τὸ γινόμενον δείκνυσθαι. ἐπεὶ οὖν τὰ πάντα ἐκ τοῦ θεοῦ, θεὸς δὲ ὁ υἱός, καλῶς ἡ κτίσις ἀντιδιαστέλλεται τῇ θεότητι, τοῦ δὲ μονογενοῦς ἄλλο τι παρὰ τὴν τῶν πάν των ὄντος φύσιν καὶ οὐδὲ τῶν μαχομένων τῇ ἀληθείᾳ πρὸς τοῦτο ἐνισταμένων, ἀνάγκη πᾶσα καὶ τῷ υἱῷ κατὰ τὸ ἴσον ἀντιδιαιρεῖσθαι τὴν κτίσιν, εἴπερ μὴ ψεύδονται δι' αὐτοῦ γεγενῆσθαι τὰ πάντα τῶν ἁγίων αἱ φωναὶ μαρτυρόμεναι. 3.5.32 Θεοῦ τοίνυν τοῦ μονογενοῦς ἐν ταῖς θείαις κηρυσσο μένου γραφαῖς, νοησάτω τὸν ἴδιον λόγον Εὐνόμιος καὶ κατα γνώτω πᾶσαν ἠλιθιότητα τοῦ τὸ θεῖον τῷ κτιστῷ καὶ ἀκτίστῳ καταμερίζοντος καθ' ὁμοιότητα τοῦ τὸν ἄνθρωπον εἰς ἵππον διαιροῦντος καὶ ἄνθρωπον. λέγει γὰρ αὐτὸς μετὰ τὴν διὰ μέσου φλυαρίαν μικρὸν ὑποβὰς ὅτι 20ἀμετάθετος ἡ προσφυὴς τῶν ὀνομάτων πρὸς τὰ πράγματα σχέσις20. τούτῳ καὶ αὐτὸς ἐπιψηφίζων τῷ λόγῳ τὸ πάγιον εἶναι τὴν ἀληθῆ τῶν προσηγοριῶν πρὸς τὸ ὑποκείμενον 3.5.33 οἰκειότητα. εἰ οὖν τὸ τῆς θεότητος ὄνομα τῷ μονογενεῖ θεῷ προσφυῶς ἐπικέκληται, συνθήσεται δὲ πάντως, κἂν πρὸς ἡμᾶς ἐθέλῃ διαπληκτίζεσθαι, τὸ μὴ ψεύδεσθαι τὴν γραφὴν μηδὲ ἀπᾴδουσαν τῆς φύσεως ἐπικεῖσθαι τῷ μονο γενεῖ τὴν τῆς θεότητος κλῆσιν, πεισάτω διὰ τῶν ἰδίων ἑαυτὸν ὅτι εἰ 20ἀμετάθετος ἡ προσφυὴς τῶν ὀνομά των πρὸς τὰ πράγματα σχέσις20, θεὸς δὲ ὁ κύριος λέγεται, οὐ δύναται διαφοράν τινα κατὰ τὴν τῆς θεότητος ἔννοιαν ἐπὶ τοῦ υἱοῦ καὶ τοῦ πατρὸς ἐννοῆσαι, ἐπείπερ κοινὸν ἐπ' ἀμφοτέρων τοῦτο τὸ ὄνομα· μᾶλλον δὲ οὐχὶ τοῦτο μόνον, ἀλλὰ πολύς ἐστιν ὀνομάτων κατάλογος οἷς ἀπαραλλάκτως ὁ μονογενὴς τῷ πατρὶ συνονομάζεται, ἀγα θὸς ἄφθαρτος δίκαιος κριτὴς μακρόθυμος ἐλεήμων ἀΐδιος ἀτελεύτητος, πάντα ὅσα τοῦ μεγαλείου τῆς φύσεώς τε καὶ τῆς δυνάμεως τὴν σημασίαν ἐνδείκνυται, οὐδεμιᾶς ὑποστολῆς κατὰ τὸ ὑψηλὸν τῆς ἐννοίας ἔν τινι τῶν 3.5.34 ὀνομάτων ἐπ' αὐτοῦ γινομένης. ἀλλὰ τὸν τοσοῦτον ἀριθ μὸν τῶν θείων προσηγοριῶν οἷον μεμυκότι τῷ ὀφθαλμῷ παροδεύων πρὸς ἓν μόνον διαβλέπει τὸ γεννητὸν καὶ ἀγέν νητον, λεπτῷ τε καὶ ἀσθενεῖ τῷ πείσματι τὸ κλυδωνι ζόμενόν τε καὶ περιφερόμενον τοῖς πνεύμασι τῆς πλάνης δόγμα καταπιστεύσας. φησὶ γὰρ 20μηδένα τῶν τῆς ἀληθείας πεφροντικότων οὔτε τῶν γεννητῶν οὐδὲν ὀνομάζειν ἀγέννητον οὔτε τὸν ἐπὶ πάν 3.5.35 των θεὸν υἱὸν ἢ γεννητόν20. τοῦτο δὲ οὐκέτι τῶν ἡμετέρων ἐπιδέεται λόγων πρὸς ἔλεγχον· οὐδὲ γὰρ προ καλύμμασί τισι κατὰ τὸ σύνηθες αὐτῷ περισκέπει τὸν δόλον, ἀλλ' ἴσην ποιεῖται τοῦ ἀτόπου τὴν ἀναστροφὴν ἐν τῷ λέγειν μήτε τῶν γεννητῶν λέγεσθαί τι ἀγέννητον μήτε τὸν ἐπὶ πάντων θεὸν υἱὸν ἢ γεννητὸν ὀνομάζεσθαι, οὐδὲν κατὰ τὸ ἰδιάζον τῇ μονογενεῖ τοῦ υἱοῦ θεότητι παρὰ τὰ λοιπὰ τῶν γεννητῶν ἀποκρίνας, ἀλλ' ὁμοτίμως ποιεῖται τὴν πρὸς θεὸν διαστολὴν πάντων τῶν γεγονότων, οὐκ ἐξελὼν τὸν υἱὸν τῶν πάντων· καὶ διὰ τῆς τῶν ἀτόπων δῆθεν ἀνα στροφῆς φανερῶς τὸν υἱὸν τῆς θείας ἀφίστησι φύσεως, λέγων μήτε τι τῶν γεννητῶν ἀγέννητον μήτε τὸν θεὸν υἱὸν ἢ γεννητὸν λέγεσθαι, τῇ ἀντιδιαιρέσει σαφῶς τὸ φρικτὸν 3.5.36 ἐκκαλύπτων τῆς βλασφημίας. διαστείλας γὰρ τὰ γεγονότα πρὸς τὸ ἀγέννητον ἐν τῇ κατὰ τὸ ἀντίστροφον ἐπαγωγῇ οὐκέτι τὸν ἀγέννητον, ἀλλὰ τὸν θεὸν εἶπεν υἱὸν ἢ γεννητὸν ἀδύνατον εἶναι λέγειν, δεικνὺς διὰ τῶν εἰρημένων ὅτι τὸ μὴ ἀγέννητον