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of all things that subsist through generation, not to be before their generation; this is therefore foreign to the property of the Only-begotten, to whom the appellation of the Only-begotten testifies that nothing of the manner of common generation [the delusion of the form] belongs. 3.6.46 Therefore let this materialist and friend of the senses be persuaded to correct the delusion of his opinions through the other kind of generation. For what will you say, when you hear of the radiance of glory and the fragrance of ointment, that the radiance was not before its own generation? But when you say this, you will surely not grant that the glory exists, nor the ointment; for it is not possible for glory ever to be considered blind in itself and without splendor, or for ointment to be barren of its fragrance; so that if the radiance was not, surely the glory was not either, and if the fragrance did not exist, it is jointly demonstrated that the 3.6.47 ointment did not exist either. But if these examples taken from Scripture frighten someone, as not accurately representing the majesty of the Only-begotten because the vapor is not the same in substance as the ointment, nor the ray as the sun, let the true Word correct the fear, he who was in the beginning and was all that the beginning is and pre-existed all things, as John cried out in his proclamation that the Word was also with God and 3.6.48 the Word was God. If therefore the Father is God, and the Son is also God, what doubt still remains for an accurate theology of the Only-begotten, when by the meaning of "Son" the natural kinship is known, and by "radiance" that which is connected and inseparable, and by the appellation "God," applied equally to Father and Son, the equality in all things, and the "character," being contemplated in the whole hypostasis of the Father, signifies the undiminished character of his own greatness, and the "form of God" reveals the identity in all things by showing in himself all the things by which the Godhead is characterized. 3.6.49 Let us then again set forth the argument of Eunomius. 20He was not20, he says, 20before his own generation20. Who is this that he says was not? Let him say the divine names by which he who, according to Eunomius, once was not is named. Therefore he will say Light and Blessedness and Life and Incorruption and Righteousness and Sanctification and Power and Truth and such things. He therefore who says that he 20was not20 20before his generation20 plainly shouts these things: that there was no Truth when he was not, there was no Life, there was no Light, there was no Power, there was no Incorruption, nor any other of the things conceived as better, and what is yet more irrational than these things and worse with respect to impiety, 3.6.50 there was no Radiance, there was no Character. For in saying the radiance is not, it is surely co-established that the radiating power is not either, as is the case in the example of the lamp. For one who speaks of the brightness of the lamp has jointly indicated that the lamp is also shining, and one who says the brightness is not has jointly signified the extinguishing of that which gives light. So when the Son is said not to be, the non-existence of the Father also is by all necessity established as a 3.6.51 consequence through these things. For if one is joined to the other according to the apostolic testimony, both the radiance of glory and the character of the hypostasis and the wisdom of God, he who says one of the conjoined things is not, by the abolition of the one surely co-abolished the remaining one also; so that when the radiance is not, it is confessed that the radiating nature is not either, and when the character does not subsist, that the hypostasis which is characterized is not either, and when the wisdom and power of God are not, 3.6.52 it is surely confessed that he is not either, who is not conceived of in himself without wisdom and power. If therefore the Only-begotten God was not before he was begotten, as Eunomius says, and Christ is the power of God and the wisdom of God and the character and the radiance, surely the Father was not either, whose Son is power and wisdom and character and radiance; for it is not possible to conceive in reason either a hypostasis without character, or a glory without splendor, or a God without wisdom, not a creator without a hand, not a beginning without a word, not a father without a child, but all such things upon both

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πάντων τῶν διὰ γεννήσεως ὑφεστηκότων τὸ μὴ εἶναι πρὸ τῆς γεννήσεως· ἀλλότριον ἄρα τοῦτο τῆς τοῦ μονογενοῦς ἰδιότητος ᾧ μηδὲν τοῦ τρόπου τῆς κοινῆς γεν νήσεως [εἴδους τὸ πεπλανημένον] προσεῖναι ἡ τοῦ μονο 3.6.46 γενοῦς ἐπωνυμία μαρτύρεται. οὐκοῦν πιστωθήτω ὁ ὑλικὸς οὗτος καὶ τῇ αἰσθήσει φίλος διὰ τοῦ ἑτέρου τῆς γεννήσεως εἴδους τὸ πεπλανημένον τῶν ὑπολήψεων αὐτοῦ διορθώσασθαι. τί γὰρ ἐρεῖς, ὅταν ἀπαύγασμα δόξης καὶ ὀσμὴν μύρου ἀκούσῃς, ὅτι οὐκ ἦν τὸ ἀπαύγασμα πρὸ τῆς ἰδίας γεννή σεως; ἀλλ' ὅταν τοῦτο εἴπῃς, οὐδὲ τὴν δόξαν πάντως εἶναι δώσεις οὔτε τὸ μύρον· οὐ γὰρ ἔστιν ἢ τυφλὴν ἐφ' ἑαυτῆς καὶ ἀλαμπῆ ποτε νομισθῆναι τὴν δόξαν εἶναι ἢ τὸ μύρον τῆς εὐπνοίας ἄγονον· ὥστε εἰ τὸ ἀπαύγασμα οὐκ ἦν, οὐδὲ ἡ δόξα ἦν πάντως, καὶ τῆς ὀσμῆς μὴ οὔσης τὸ μηδὲ τὸ 3.6.47 μύρον εἶναι συναπεδείχθη. εἰ δὲ φοβεῖ τινα ταῦτα παρὰ τῆς γραφῆς παραληφθέντα τὰ ὑποδείγματα ὡς οὐκ ἀκριβῶς τὸ μεγαλεῖον τοῦ μονογενοῦς παριστῶντα διὰ τὸ μὴ ταὐτὸν εἶναι τῷ ὑποκειμένῳ κατὰ τὴν οὐσίαν ἢ τὸν ἀτμὸν τῷ μύρῳ ἢ τὴν ἀκτῖνα τῷ ἡλίῳ, ὁ ἀληθινὸς λόγος διορθωσάσθω τὸν φόβον ὁ ἐν τῇ ἀρχῇ ὢν καὶ πάντα ὢν ὅσα ἐστὶν ἡ ἀρχὴ καὶ τοῦ παντὸς προϋπάρχων, οὕτως ἐν τῷ κηρύγματι τοῦ Ἰωάννου βοήσαντος ὅτι καὶ πρὸς τὸν θεὸν ἦν ὁ λόγος καὶ 3.6.48 θεὸς ἦν ὁ λόγος. εἰ οὖν θεὸς μὲν ὁ πατήρ, θεὸς δὲ καὶ ὁ υἱός, τίς ἔτι καταλείπεται πρὸς τὴν ἀκριβῆ τοῦ μονο γενοῦς θεολογίαν ἀμφιβολία, ὅταν τῇ μὲν τοῦ υἱοῦ ση μασίᾳ τὸ κατὰ φύσιν οἰκεῖον γνωρίζηται, τῷ δὲ ἀπαυγά σματι τὸ συναφές τε καὶ ἀδιάστατον, τῇ δὲ τοῦ θεοῦ προσ ηγορίᾳ κατὰ τὸ ἴσον ἐφηρμοσμένῃ πατρί τε καὶ υἱῷ τὸ διὰ πάντων ὁμότιμον, ὁ δὲ χαρακτὴρ πάσῃ τῇ ὑποστάσει τοῦ πατρὸς ἐπιθεωρούμενος τὸ ἀνελλιπὲς τοῦ ἰδίου μεγέ θους διασημαίνῃ, καὶ ἡ μορφὴ τοῦ θεοῦ τὴν διὰ πάντων καταμηνύῃ ταὐτότητα τῷ πάντα δεικνύειν ἐφ' ἑαυτῆς, δι' ὧν ἡ θεότης χαρακτηρίζεται. 3.6.49 Πάλιν τοίνυν προθῶμεν τοῦ Εὐνομίου τὸν λόγον. 20οὐκ ἦν20, φησί, 20πρὸ τῆς ἰδίας γεννήσεως20. τίς οὗτός ἐστιν ὃν οὐκ εἶναι λέγει; εἰπάτω τὰ θεῖα ὀνόματα, οἷς ὁ κατ' Εὐνόμιόν ποτε μὴ ὢν ὀνομάζεται. οὐκοῦν φῶς ἐρεῖ καὶ μακαριότητα ζωήν τε καὶ ἀφθαρσίαν καὶ δικαιοσύνην καὶ ἁγιασμὸν καὶ δύναμιν καὶ ἀλήθειαν καὶ τὰ τοιαῦτα. ὁ τοίνυν 20πρὸ τῆς γεννήσεως20 λέγων αὐτὸν 20μὴ εἶναι20 ἄντικρυς ταῦτα βοᾷ ὅτι οὐκ ἦν ἀλήθεια ὅτε ἐκεῖνος οὐκ ἦν, οὐκ ἦν ζωή, οὐκ ἦν φῶς, οὐκ ἦν δύναμις, οὐκ ἦν ἀφθαρσία, οὐκ ἄλλο τι τῶν πρὸς τὸ κρεῖττον νοουμένων οὐδέν, καὶ τὸ ἔτι τούτων παραλογώτερον καὶ εἰς ἀσέβειαν 3.6.50 χαλεπώτερον, οὐκ ἦν ἀπαύγασμα, οὐκ ἦν χαρακτήρ. ἐν γὰρ τῷ μὴ εἶναι λέγειν ἀπαύγασμα τὸ μηδὲ τὴν ἀπαυγά ζουσαν δύναμιν εἶναι συγκατασκευάζεται πάντως, ὡς ἐπὶ τοῦ κατὰ τὸν λύχνον ἐστὶν ὑποδείγματος. ὁ γὰρ τὴν αὐγὴν τοῦ λύχνου εἰπὼν τὸ καὶ λάμπειν τὸν λύχνον συνενεδείξατο, καὶ ὁ μὴ εἶναι τὴν αὐγὴν λέγων τὴν σβέσιν τοῦ φωτίζοντος συνεσήμανεν. ὥστε ὅταν ὁ υἱὸς μὴ εἶναι λέγηται, καὶ ἡ τοῦ πατρὸς ἀνυπαρξία κατὰ πᾶσαν ἀνάγκην ἐκ τοῦ ἀκο 3.6.51 λούθου διὰ τούτων κατασκευάζεται. εἰ γὰρ συνημμένως ἔχεται τοῦ ἑτέρου τὸ ἕτερον κατὰ τὴν ἀποστολικὴν μαρ τυρίαν, καὶ τὸ ἀπαύγασμα τῆς δόξης καὶ ὁ χαρακτὴρ τῆς ὑποστάσεως καὶ ἡ σοφία τοῦ θεοῦ, ὁ τὸ ἕτερον τῶν συνημ μένων μὴ εἶναι λέγων τῇ τοῦ ἑνὸς ἀναιρέσει συνανεῖλε πάντως καὶ τὸ λειπόμενον· ὥστε τοῦ ἀπαυγάσματος μὴ ὄντος ὁμολογεῖσθαι μὴ εἶναι μηδὲ τὴν ἀπαυγάζουσαν φύσιν, καὶ τοῦ χαρακτῆρος μὴ ὑφεστῶτος μηδὲ τὴν χαρακτηριζο μένην εἶναι ὑπόστασιν, σοφίας δὲ καὶ δυνάμεως θεοῦ μὴ 3.6.52 οὔσης μηδὲ ἐκεῖνον πάντως εἶναι ὁμολογεῖσθαι τὸν δίχα σοφίας τε καὶ δυνάμεως ἐφ' ἑαυτοῦ μὴ νοούμενον. εἰ οὖν οὐκ ἦν ὁ μονογενὴς θεὸς πρὶν γενέσθαι, καθώς φησιν ὁ Εὐνόμιος, Χριστὸς δὲ θεοῦ δύναμις καὶ θεοῦ σοφία καὶ χαρακτὴρ καὶ ἀπαύγασμα, οὐκ ἦν πάντως οὐδὲ ὁ πατήρ, οὗ ὁ υἱὸς δύναμίς ἐστι καὶ σοφία καὶ χαρακτὴρ καὶ ἀπαύ γασμα· οὐ γὰρ ἔστιν ἐπινοῆσαι τῷ λόγῳ οὔτε ὑπόστασιν ἀχαρακτήριστον οὔτε ἀλαμπῆ δόξαν οὔτε ἄσοφον θεόν, οὐκ ἄχειρα δημιουργόν, οὐκ ἄλογον ἀρχήν, οὐκ ἄπαιδα πατέρα, ἀλλὰ πάντα τὰ τοιαῦτα ἐπί τε