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brings food to the eyes and nourishes them, having become blind, until it wishes to bring forth each of them and to eat this one. But if it should happen that some inexperienced people encounter such things and take them for food, they take for themselves a poison, things nourished by the venom of the viper. So you too, O Origen, blinded in mind by the aforesaid Hellenic education, have vomited venom upon those persuaded by you and have become for them a poisonous food, by which things you yourself have been wronged, having wronged the many. 3.2 Against Paul of Samosata 45, and in sequence, 65. 1. Paul, called 'of Samosata,' succeeds these, coming after Novatus and Origen, who for the rest is numbered in heresy, through which he wished to draw to himself a stiff-necked pride and to be lifted up against the truth through his boastful nonsense and his notion shaken up by the devil, for whom one must truly mourn as having run aground 'by the envy of the devil' and having fallen from on high; for in him is fulfilled what was said: 'The bewitching of wickedness obscures what is good, and the roaming of desire perverts an innocent mind.' 3.3 This Paul of Samosata, then, mentioned by us for our narrative, whose name we mentioned in the beginning and of whose heresy we now make the narrative, was from Samosata, which is in the parts of Mesopotamia and the Euphrates; who at this time in the days of the emperors Aurelian and Probus is established as bishop of the holy catholic church of the Antiochenes. But being lifted up in his mind, he fell away from the truth and renewed the heresy of Artemon, who once existed in the beginning many years ago and had been extinguished. This man claims that God the Father and Son and Holy Spirit are one God, but that His Logos and His Spirit are always in God, just as in the heart of a man is his own reason. and that the Son of God is not hypostatic, but in God himself, just as, of course, Sabellius and Novatus and Noetus and others; but this man is not perhaps like them, but differently 3.4 from them. but that the Logos came and dwelt in Jesus, who was a man. * And so, he says, God is one, and not that the Father is Father and the Son is Son and the Holy Spirit is Holy Spirit, but that the one God is the Father, and His Son is in Him, as reason is in a man; supposedly putting forward his heresy from these testimonies, from what Moses said: 'The Lord your God, the Lord is one.' But this man does not claim, like Noetus, that the Father suffered, but says: The Logos, having come, worked only, and ascended to the Father. And there is great absurdity in this man. 2. But let us see if the words of the deceived man will hold together. For he claims that He said 'I am in the Father and the Father is in me.' And we too say that God the Logos is from the Father and is always with Him, having been begotten from Him, but we do not say that the Father is without a hypostatic Logos. But the Logos of the Father, the only-begotten Son, God the Logos, as he says, 'Everyone who confesses in me, I also will confess in him before my Father'; and by the 'in me before my Father,' he showed that the Father is by nature hypostatic *. But these men, smuggling in Judaism, possessing nothing more than the Jews, will be called second Jews and Samosa3.5tians, being nothing other than holding a conceit in name only. For by denying the God from God, the only-begotten Son and Logos, they are like those who denied him at his coming, having become God-slayers and Lord-slayers and deniers of God. But in truth, they neither have circumcision nor do they keep the sabbath, but in all other things they are just like Jews *. 3. For in fact we ourselves do not say there are two gods or two godheads, but one godhead; since we say neither two fathers nor two sons nor two holy spirits, but Father and Son and Holy Spirit, one godhead, * one doxology. But this man does not say only God because of the

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ὀφθαλμοὺς σιτία φέρει καὶ ἀνατρέφει τυφλὰ γεγονότα, ἕως ὅτε βούλεται ἕκαστον αὐτῶν προφέρειν καὶ τοῦτον ἐσθίειν. ἐὰν δὲ συμβῇ τινὰς ἀπείρους περιτυχεῖν τοῖς τοιούτοις καὶ λάβωσιν αὐτὰ εἰς ἐδωδήν, δηλητήριον ἑαυτοῖς λαμβάνουσιν τὰ ἀπὸ τοῦ ἰοῦ τῆς ἐχίδνης ἀνατεθραμμένα. οὕτω καὶ σύ, ὦ Ὠρίγενες, ἀπὸ τῆς προειρημένης Ἑλληνικῆς παιδείας τυφλωθεὶς τὸν νοῦν ἐξήμεσας ἰὸν τοῖς πεισθεῖσί σοι καὶ γέγονας αὐτοῖς εἰς βρῶμα δηλητηρίου, δι' ὧν αὐτὸς ἠδίκησαι ἀδικήσας τοὺς πλείους. 3.2 Κατὰ Παύλου τοῦ Σαμοσατέως ˉμˉε, τῆς δὲ ἀκολουθίας ˉξˉε. 1. Παῦλος ὁ Σαμοσατεὺς καλούμενος τούτους διαδέχεται, γεγονὼς μετὰ Ναυᾶτον καὶ Ὠριγένην, τὸν λοιπὸν ἐν αἱρέσει ἀριθμούμενον, δι' ἣν ἠθέλησεν ὑψαυχενίαν ἑαυτῷ ἐπισπάσασθαι καὶ ἐπαρθῆναι κατὰ τῆς ἀληθείας διὰ τῆς κομπώδους αὐτοῦ φλυαρίας καὶ ἐκ διαβόλου ἐπισεσεισμένης ἐννοίας, ὃν πενθεῖν δεῖ ὡς ἀληθῶς «φθόνῳ διαβόλου» ἐξοκείλαντα καὶ ἀπὸ ὕψους παραπεπτωκότα· ἐπ' αὐτῷ γὰρ πληροῦται τὸ εἰρημένον «βασκανία φαυλότητος ἀμαυροῖ τὰ καλά, καὶ ῥεμβασμὸς ἐπιθυμίας μεταλλεύει νοῦν ἄκακον». 3.3 Οὗτος δὴ οὖν ὁ ἡμῖν εἰς διήγησιν ἐπιμνημονευόμενος Παῦλος ὁ Σαμοσατεύς, οὗ τοῦ ὀνόματος ἐν ἀρχῇ ἐμνήσθημεν καὶ τῆς αἱρέσεως αὐτοῦ νῦν ποιούμεθα τὴν διήγησιν, ἀπὸ Σαμοσάτων ἦν, τῆς ἐπὶ τὰ μέρη τῆς Μεσοποταμίας καὶ Εὐφράτου· ὃς ἐν τούτῳ τῷ χρόνῳ ἐν ἡμέραις Αὐρηλιανοῦ καὶ Πρόβου τῶν βασιλέων ἐπὶ τῆς Ἀντιοχέων καθίσταται ἐπίσκοπος τῆς ἁγίας καθολικῆς ἐκκλησίας. ἀρθεὶς δὲ τῇ διανοίᾳ ἐξέπεσε τῆς ἀληθείας καὶ ἀνεκαίνισε τὴν αἵρεσιν τοῦ Ἀρτέμωνος, τοῦ ποτε ὄντος ἐν ἀρχῇ πρὸ ἐτῶν πολλῶν καὶ ἐσβεσμένου. Φάσκει δὲ οὗτος θεὸν πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα ἕνα θεόν, ἐν θεῷ δὲ ἀεὶ ὄντα τὸν αὐτοῦ Λόγον καὶ τὸ πνεῦμα αὐτοῦ, ὥσπερ ἐν ἀνθρώπου καρδίᾳ ὁ ἴδιος λόγος. μὴ εἶναι δὲ τὸν υἱὸν τοῦ θεοῦ ἐνυπόστατον, ἀλλὰ ἐν αὐτῷ τῷ θεῷ, ὥσπερ ἀμέλει καὶ ὁ Σαβέλλιος καὶ ὁ Ναυᾶτος καὶ ὁ Νόητος καὶ ἄλλοι· οὐκ ἴσως δὲ ἐκείνοις οὗτος, ἀλλὰ ἄλλως 3.4 παρ' ἐκείνους. ἐλθόντα δὲ τὸν λόγον καὶ ἐνοικήσαντα ἐν Ἰησοῦ ἀνθρώπῳ ὄντι. * καὶ οὕτως, φησίν, εἷς ἐστιν ὁ θεός, καὶ οὐχὶ πατὴρ ὁ πατὴρ καὶ υἱὸς ὁ υἱὸς καὶ ἅγιον πνεῦμα τὸ ἅγιον πνεῦμα, ἀλλὰ εἷς θεὸς ὁ πατὴρ καὶ ὁ υἱὸς αὐτοῦ ἐν αὐτῷ, ὡς λόγος ἐν ἀνθρώπῳ· δῆθεν ἀπὸ τῶν μαρτυριῶν τούτων ἑαυτοῦ τὴν αἵρεσιν προβαλλόμενος, ἀπὸ τοῦ εἰρηκέναι τὸν Μωυσέα «κύριος ὁ θεός σου, κύριος εἷς ἐστιν». οὐ φάσκει δὲ οὗτος κατὰ τὸν Νόητον τὸν πατέρα πεπονθέναι, ἀλλά φησιν· ἐλθὼν ὁ Λόγος ἐνήργησε μόνον καὶ ἀνῆλθε πρὸς τὸν πατέρα. καὶ πολλὴ παρὰ τούτῳ ἡ ἀτοπία. 2. Ἴδωμεν δὲ εἰ οἱ λόγοι αὐτοῦ συσταθήσονται τοῦ ἠπατημένου. φάσκει γὰρ ὅτι εἶπεν «ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί». καὶ αὐτοὶ δέ φαμεν ἐκ πατρὸς θεὸν Λόγον καὶ μετ' αὐτοῦ ἀεὶ ὄντα ἐξ αὐτοῦ γεγεννημένον, ἀλλ' οὐχὶ τὸν πατέρα λέγομεν ἄνευ Λόγου ἐνυποστάτου. ἀλλ' ὁ λόγος τοῦ πατρός, ὁ μονογενὴς υἱὸς θεὸς λόγος, ὥς φησι «πᾶς ὁ ὁμολογῶν ἐν ἐμοὶ ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου»· τῷ δὲ «ἐν ἐμοὶ ἔμπροσθεν τοῦ πατρός μου», ἔδειξε φύσει ἐνυπόστατον τὸν πατέρα *. οὗτοι δὲ τὸν Ἰουδαϊσμὸν παρεισφέροντες, οὐδὲν περισσότερον τῶν Ἰουδαίων κεκτημένοι, δεύτεροι Ἰουδαῖοι κληθήσονται καὶ Σαμο3.5 σατῖται, μηδὲν ἕτερον ὄντες ἢ τῷ ὀνόματι μόνον οἰήσει προϊσχόμενοι. τὸν γὰρ ἐκ θεοῦ θεόν, υἱὸν μονογενῆ καὶ Λόγον, ἀρνούμενοι ἐκεῖνοί εἰσιν ὁποῖοι καὶ οἱ αὐτὸν ἐν τῇ παρουσίᾳ ἀρνησάμενοι, θεοκτόνοι τε καὶ κυριοκτόνοι καὶ ἐπαρνησίθεοι γεγονότες. τἀληθῆ δέ, ὅτι οὔτε περιτομὴν ἔχουσιν οὔτε σάββατον φυλάσσουσι, τὰ δὲ ἄλλα πάντα καθάπερ Ἰουδαῖοι *. 3. Καὶ γὰρ τῷ ὄντι καὶ αὐτοὶ οὐ δύο φαμὲν εἶναι θεοὺς οὐδὲ θεότητας, ἀλλὰ μίαν θεότητα· ἐπειδὴ γὰρ οὔτε δύο λέγομεν πατέρας οὔτε δύο υἱοὺς οὔτε δύο πνεύματα ἅγια, ἀλλὰ πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα μίαν θεότητα, * μίαν δοξολογίαν. οὗτος δὲ οὐ λέγει μόνον θεὸν διὰ τὸ