347

For he does not call the father only-begotten. For how can one who has not been begotten be only-begotten? But the son only-begotten, lest the son be thought to be the father, and lest God the Word be compared to a word in the heart of a man. For if he is called Word, he is called for this reason, that no one might think him to be foreign to the substance of God the Father; 3.9 and no longer a word without substance, but one with substance, because of "only-begotten, full of grace and truth"; and you see how many things there are for the security of our life; at least "no one has ever seen God," in order to signify the invisibility of the Father and of his divinity, but "only-begotten God," in order to confirm his own divinity appearing through the flesh. How many other things and beyond these could one recount and present to us against the foolishness of the Samosatene? For if he was in the Father as a word is in a man's heart, how did he come to be, appearing through his own manifestation? For in explaining to his disciples, he says "he who has seen me has seen the Father." And he did not say: I am the Father. But it signifies the * me in the Father. And he did not say, I am he, but "I have come in the name of my Father and it is he who bears witness about me." and again concerning the Holy Spirit, that "I will ask the Father and he will send you another comforter"; see how the "he will send" and the "another" and the "I" *, in order to show a Father with substance, a Son with substance, a Holy Spirit with substance. "For he will glorify me," he says, speaking of the Holy Spirit, "because he will take from what is mine"; and what does he say? that which proceeds from the Father and takes from what is mine. But he also says "the testimony of two men will stand, and I bear witness about myself, and the Father who sent me bears witness about me." How many other such things and beyond these *; for behold he says "I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and have revealed them to infants. Yes, Father, for such was your good pleasure. All things have been delivered to me by my Father, and no one knows the Son except the Father, and no one has known the Father except the Son and anyone to whom the Son chooses to reveal him." For the "you have revealed them to infants," and the "all things have been delivered to me by my Father," in order to cut off their contrived strange language. 3.10 7. But see the devil, ever warring against the nature of men, what he has implanted in them as if from a diabolical energy of speech. For supposedly the ministers of the heresy of the Jews make a defense against these things, being ashamed of this on account of the clear expository teaching of the divine gospels, so that they may not be seen most perfectly contradicting the true knowledge of the gospel. For they say that "Jesus was a man and the Word from above breathed into him; and the man says these things about himself. For the Father together with the Son is one God, but the man from below reveals his own person; and thus the two persons are fulfilled." How then can a man be God, O you most foolish of all men and you who have turned your mind away from heavenly understanding? How can he who says "he who has seen me has seen the Father" be a mere man, according to you? For if the man is as the Father. the Father differs in no way from the man; but if God the Word, who became man in perfection, being perfect is God, begotten from above from the Father, rightly and clearly he speaks about himself, saying that "he who has seen me has seen the Father," as the Jews also say about him; for he says "not only were they seeking to kill him, because he was doing these things, but because he also called himself the Son of God, claiming to be equal to God." For by saying again "he who has seen me has seen the Father," he claims God the Father to be equal to himself. But a man is not equal to God, nor like God, but he who is in truth begotten from God the Father, God the only-begotten Son. For he says about

347

μὲν γὰρ πατέρα οὐ λέγει μονογενῆ. πῶς γὰρ μονογενὴς ὁ μὴ γεγεννημένος; τὸν δὲ υἱὸν μονογενῆ, ἵνα μὴ ὁ υἱὸς νομισθείη πατήρ, καὶ ἵνα μὴ ὡς λόγος ἐν καρδίᾳ ἀνθρώπου ἀπεικασθῇ ὁ θεὸς λόγος. εἰ γὰρ λόγος λέγεται, διὰ τὴν τοιαύτην χρῆσιν λέγεται, ἵνα μὴ νομίσῃ τις ἀλλότριον εἶναι τῆς τοῦ θεοῦ πατρὸς 3.9 οὐσίας· καὶ οὐκέτι λόγος ἀνυπόστατος, ἀλλὰ ἐνυπόστατος, διὰ τὸ «μονογενής, πλήρης χάριτος καὶ ἀληθείας»· καὶ ὁρᾷς πόσα ἐστὶ πρὸς ἀσφάλειαν τῆς ἡμετέρας ζωῆς· τὸ γοῦν «θεὸν οὐδεὶς πώποτε ἑώρακεν», ἵνα τὸ ἀόρατον τοῦ πατρὸς σημάνῃ καὶ τῆς αὐτοῦ θεότητος τὸ δὲ «μονογενὴς θεός», ἵνα τὴν ἰδίαν θεότητα διὰ τῆς σαρκὸς φαινομένην ἐπιβεβαιώσῃ. Πόσα δὲ ἄλλα καὶ ἐπέκεινα τούτων εἰς παράστασιν ἡμῖν ἀναλέξειέ τις καὶ παραστήσειε πρὸς τὴν τοῦ Σαμοσατέως ἄνοιαν; εἰ γὰρ ἦν ἐν τῷ πατρί, ὡς ὁ λόγος ἐν καρδίᾳ ἀνθρώπου, πῶς παραγέγονε διὰ ἰδίας θεωρίας φαινόμενος; ἐν τῷ γὰρ αὐτὸν διηγεῖσθαι τοῖς αὐτοῦ μαθηταῖς φάσκει «ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα». καὶ οὐκ εἶπεν· ἐγώ εἰμι ὁ πατήρ. ἀλλὰ τὸ ἐμὲ * ἐν τῷ πατρὶ σημαίνει. καὶ οὐκ εἶπεν, ἐγώ εἰμι ἐκεῖνος, ἀλλ' «ἐγὼ ἦλθον ἐπὶ τῷ ὀνόματι τοῦ πατρός μου καὶ ἐκεῖνός ἐστιν ὁ μαρτυρῶν περὶ ἐμοῦ». καὶ πάλιν περὶ τοῦ πνεύματος τοῦ ἁγίου ὅτι «ἐγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον ὑμῖν ἀποστελεῖ»· ὅρα πῶς τὸ ἀποστελεῖ καὶ τὸ ἄλλον καὶ τὸ ἐγώ *, ἵνα δείξῃ πατέρα ἐνυπόστατον, υἱὸν ἐνυπόστατον, πνεῦμα ἅγιον ἐνυπόστατον. «ἐκεῖνός με γὰρ δοξάσει», περὶ τοῦ ἁγίου πνεύματος λέγων φησί «ὅτι τοῦ ἐμοῦ λήψεται»· καὶ ποῖόν φησι; τὸ ἐκ πατρὸς ἐκπορευόμενον καὶ τοῦ ἐμοῦ λαμβάνον. ἀλλὰ καί φησι «δύο μαρτυρίαι ἀνθρώπων σταθήσονται, καὶ ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ ἀποστείλας με πατήρ». πόσα δὲ ἄλλα τοσαῦτα καὶ ἐπέκεινα τούτων *· ἰδοὺ γάρ φησιν «ἐξομολογοῦμαί σοι, πάτερ, κύριε οὐρανοῦ καὶ γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις. ναὶ ὁ πατήρ, ὅτι οὕτως γέγονεν εὐδοκία ἔμπροσθέν σου. πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς οἶδε τὸν υἱὸν εἰ μὴ ὁ πατήρ, καὶ τὸν πατέρα οὐδεὶς ἔγνω εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν ὁ υἱὸς ἀποκαλύψῃ». τὸ «ἀπεκάλυψας γὰρ νηπίοις», καὶ τὸ «πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου», ἵνα ἐκκόψῃ τὴν τούτων ἐπινενοημένην ξενολεξίαν. 3.10 7. Ἀλλ' ὅρα τὸν ἀεὶ ἀντιπολεμοῦντα τῇ τῶν ἀνθρώπων φύσει διάβολον, τί ἐν αὐτοῖς ἐνεκίσσησεν ὥσπερ ἀπὸ διαβολικῆς ἐνεργείας τοῦ λέγειν. δῆθεν γὰρ ἀπολογοῦνται πρὸς ταῦτα οἱ τῆς τῶν Ἰουδαίων αἱρέσεως ὑπηρέται, ὑπὲρ τούτου αἰσχυνόμενοι διὰ τὴν τῶν θείων εὐαγγελίων σαφῆ ὑφηγήσεως διδασκαλίαν, ἵνα μὴ ὀφθῶσι τελειότατα ἀντιπράττοντες τῇ τοῦ εὐαγγελίου ἀληθινῇ γνώσει. φάσκουσι γὰρ ὅτι «ἄνθρωπος ἦν ὁ Ἰησοῦς καὶ ἐν αὐτῷ ἐνέπνευσεν ἄνωθεν ὁ λόγος· καὶ ταῦτα περὶ ἑαυτοῦ ὁ ἄνθρωπος λέγει. ὁ πατὴρ γὰρ ἅμα τῷ υἱῷ εἷς θεός, ὁ δὲ ἄνθρωπος κάτωθεν τὸ ἴδιον πρόσωπον ὑποφαίνει· καὶ οὕτως τὰ δύο πρόσωπα πληροῦνται». πῶς οὖν ἄνθρωπος θεὸς δύναται εἶναι, ὦ πάντων ἀνθρώπων ἀβέλτερε καὶ ἀπὸ τοῦ ἐπουρανίου φρονήματος τὸν νοῦν ἀπεστραμμένε; πῶς δύναται ἄνθρωπος εἶναι ψιλὸς κατὰ σὲ ὁ λέγων «ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα»; εἰ γὰρ ὁ ἄνθρωπος ὡς ὁ πατήρ. οὐδὲν διαλλάττει ὁ πατὴρ τοῦ ἀνθρώπου· εἰ δὲ ὁ θεὸς λόγος, ὁ ἐνανθρωπήσας ἐν τελειότητι τέλειος ὢν ἔστι θεὸς ἄνωθεν ἀπὸ πατρὸς γεγεννημένος, δικαίως καὶ σαφῶς φθέγγεται περὶ ἑαυτοῦ λέγων ὅτι «ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα,» ὡς καὶ οἱ Ἰουδαῖοί φασι περὶ αὐτοῦ· «οὐ μόνον» γάρ φησιν «ἐζήτουν ἀποκτεῖναι αὐτόν, ὅτι ταῦτα ἐποίει, ἀλλ' ὅτι καὶ υἱὸν θεοῦ ἑαυτὸν ἔλεγεν, ἴσον θεῷ ἑαυτὸν φάσκων». τῷ γὰρ εἰπεῖν πάλιν «ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα» τὸν πατέρα θεὸν ἴσον ἑαυτοῦ φάσκει. οὐκ ἄνθρωπος δέ ἐστιν ἴσος θεῷ, οὐδὲ ὡς θεός, ἀλλὰ ὁ ἐν ἀληθείᾳ γεγεννημένος ἐκ θεοῦ πατρὸς θεὸς υἱὸς μονογενής. φησὶ γὰρ περὶ