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His Paul "who, being in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant"; the one concerning God * was in the form, but concerning the form of the servant he declared it to be assumed and did not say that it was ever his own. And often our savior and lord Jesus Christ, the God Word, speaks in a human way, and often he utters things in a human-suffering way, but not when he says, "from my Father 3.11 I came forth and have come"; for this cannot be said from humanity; but when he rightly testifies, saying, "If I testify about myself, my testimony is not true," in order to show his own incarnation; and conversely, speaking about his divinity, "and even if I testify about myself, my testimony is true," in order to show true divinity and true incarnation. 8. Therefore, not two gods, because neither are there two fathers; nor is the hypostasis of the Word destroyed, because there is not one blending of the Son's divinity with the Father's. For the Son is not of a different substance from the Father, but of the same substance as the Father; and he cannot be of a different substance from the one who begot him, nor of the identical substance, but of the same substance. Nor again do we say that he is not the same in substance as the Father; for the Son is the same in divinity and in substance with the Father, and not different from the Father nor from another hypostasis, but is truly Son of the Father in substance and in hypostasis and in truth. But the Father is not the Son, nor is the Son the Father, but a Son truly begotten of a Father. Therefore, neither two gods nor two sons nor two holy spirits, but one divinity, the Trinity, Father, Son and Holy Spirit, being of one substance. For when you say 'of one substance,' you do not mean a blending. For 'of one substance' is not indicative of one person, nor does it separate the substance or alienate the hypostasis of the one who is the genuine Son in relation to the Father, because of the 'one substance.' For the divine word does not proclaim two principles, but one principle; "for," it says, "the house of Judah and the house of Israel will come together, and they will set for themselves one principle." Therefore, he who proclaims two principles proclaims two gods, and he who denies the Word and his hypostasis suggests Judaism. For Marcion suggests two principles, or rather three, opposed to each other; but these new Jews, the Samosatenes, deny the hypostasis of the Word, so that they too might be revealed as killers of the Lord and deniers of God concerning our Lord's salvation. There is, then, one principle, and from it the Son, an exact image, by nature impressing his own Father and like him in every way, because he is God from God and Son from Father, true God from true God and light from light, being one divinity and one dignity. For this reason he says, "Let us make man in our image and after our likeness"; neither "in your image," lest he divide, nor "in my image," lest he be revealed as unlike and unequal, but "in 3.12 our image." And the "let us make," so that the Father might not be alien to the things made by him, nor the only-begotten alien to the creation. But the Father creates with the Son and the Son. Through whom all things were made, co-creator with the Father; and because the Son was begotten from him, one perfect Son from a perfect Father and a perfect Father of a perfect Son, who has the image of the paternal perfection, "the image of the invisible God," not a copy of an image, not an image of an image, not unlike, but the image of the Father, in order to show the unchangeable character of the birth from the unoriginate and timeless in truth. The Son, therefore, is the image of the Father; for even kings are not two kings because of having an image, but one king with the image; one God, not one thing existing imperfectly from two parts, but the Father is perfect, the Son is perfect, the Holy Spirit is perfect. "For I," he says, "am in the Father," not as a word in a man's heart, but we know an intelligible Father with a Son and a Son begotten from a Father. and not as having come into a man, into a dwelling * the divine Word and after being born having been seen in him the Word and

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αὐτοῦ Παῦλος «ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβών»· τὸ μὲν περὶ θεοῦ * ἦν ἐν μορφῇ, περὶ δὲ τῆς τοῦ δούλου μορφῆς προσληπτὴν ἀπέφηνε καὶ οὐκ εἶπεν αὐτοῦ ἰδίαν οὖσάν ποτε. πολλάκις δὲ καὶ ἀνθρωπίνως διαλέγεται ὁ σωτὴρ ἡμῶν καὶ κύριος Ἰησοῦς Χριστός, ὁ θεὸς λόγος, καὶ πολλάκις ἀνθρωποπαθῶς φθέγγεται, ἀλλ' οὐχ ὅτε λέγει «ἐκ τοῦ πατρός μου 3.11 ἐξῆλθον καὶ ἥκω»· τοῦτο γὰρ οὐ δύναται ἀπὸ ἀνθρωπότητος λέγεσθαι· ἀλλ' ὅτε δικαίως ἐπιμαρτυρεῖ λέγων «ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής», ἵνα δείξῃ τὴν ἑαυτοῦ ἐνανθρώπησιν· καὶ τὸ ἀνάπαλιν περὶ θεότητος λέγων «κἄν τε ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου ἀληθής ἐστιν», ἵνα δείξῃ ἀληθινὴν θεότητα καὶ ἀληθινὴν ἐνανθρώπησιν. 8. Οὐ δύο τοίνυν θεοί, ὅτι οὔτε δύο πατέρες· οὐδὲ ἀνῄρηται ἡ ὑπόστασις τοῦ λόγου, ὅτι οὐ μία συναλοιφὴ θεότητος υἱοῦ πρὸς πατέρα. οὐ γάρ ἐστιν ἑτεροούσιος ὁ υἱὸς τοῦ πατρός, ἀλλὰ ὁμοούσιος τῷ πατρί· οὐ δύναται δὲ εἶναι ἑτεροούσιος τῷ γεγεννηκότι οὐδὲ ταυτοούσιος, ἀλλὰ ὁμοούσιος. οὐδὲ πάλιν λέγομεν αὐτὸν μὴ εἶναι ταὐτὸν τῇ οὐσίᾳ τῷ πατρί· ἔστι γὰρ ταὐτὸν τῇ θεότητι καὶ τῇ οὐσίᾳ ὁ υἱὸς πρὸς τὸν πατέρα, καὶ οὐκ ἀλλοῖος παρὰ τὸν πατέρα οὐδὲ ἀπὸ ἄλλης ὑποστάσεως, ἀλλὰ ὡς ἀληθῶς υἱὸς πατρὸς τῇ τε οὐσίᾳ καὶ τῇ ὑποστάσει καὶ τῇ ἀληθείᾳ. ἀλλ' οὐχ ὁ πατήρ ἐστιν ὁ υἱός, οὐδὲ ὁ υἱός ἐστιν ὁ πατήρ, ἀλλὰ υἱὸς ἀληθῶς ἐκ πατρὸς γεγεννημένος. διὸ οὔτε δύο θεοὶ οὔτε δύο υἱοὶ οὔτε δύο ἅγια πνεύματα, ἀλλὰ μία θεότης ἡ τριάς, πατήρ, υἱὸς καὶ ἅγιον πνεῦμα, ὁμοούσιος οὖσα. ὅταν γὰρ εἴπῃς ὁμοούσιον, οὐ συναλοιφὴν σημαίνεις. τὸ γὰρ ὁμοούσιον οὐχ ἑνός ἐστι σημαντικόν, οὐδὲ τοῦ ὄντος υἱοῦ πρὸς πατέρα γνησίου τὴν οὐσίαν διίστησι καὶ τὴν ὑπόστασιν ἀπαλλοτριοῖ διὰ τὸ ὁμοούσιον. οὐ γὰρ ἀρχὰς δύο κηρύττει ὁ θεῖος λόγος, ἀλλὰ μίαν ἀρχήν· «συνελεύσεται, γάρ φησιν, ὁ οἶκος Ἰούδα καὶ ὁ οἶκος Ἰσραήλ, καὶ θήσονται ἑαυτοῖς ἀρχὴν μίαν». ὁ τοίνυν ἀρχὰς δύο κηρύττων δύο θεοὺς κηρύττει, καὶ ὁ ἀναιρῶν τὸν Λόγον καὶ τὴν αὐτοῦ ὑπόστασιν Ἰουδαϊσμὸν ὑποφαίνει. Μαρκίων γὰρ δύο ἀρχὰς ὑποφαίνει, μᾶλλον δὲ τρεῖς ἑαυταῖς ἐναντίας· οἱ δὲ νέοι Ἰουδαῖοι, Σαμοσατῖται οὗτοι, ἀναιροῦσι τὴν ὑπόστασιν τοῦ Λόγου, ἵνα κυριοκτόνοι καὶ αὐτοὶ ἀποφανθῶσι καὶ ἐπαρνησίθεοι τῆς τοῦ κυρίου ἡμῶν σωτηρίας. Μία γοῦν ἡ ἀρχὴ καὶ ἐξ αὐτῆς ὁ υἱός, εἰκὼν ἀκριβής, φύσει ἐκτυποῦσα τὸν ἴδιον πατέρα καὶ ὁμοία κατὰ πάντα τρόπον, ὅτι θεὸς ἐκ θεοῦ καὶ υἱὸς ἐκ πατρός, θεὸς ἀληθινὸς ἐκ θεοῦ ἀληθινοῦ καὶ φῶς ἐκ φωτός, μία οὖσα θεότης καὶ ἓν ἀξίωμα. διό φησι «ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν»· οὔτε κατ' εἰκόνα σήν, ἵνα μὴ διέλῃ, οὔτε κατ' εἰκόνα ἐμήν, ἵνα μὴ ἀνόμοιον καὶ ἄνισον ἀποφάνῃ, κατ' 3.12 εἰκόνα δὲ ἡμετέραν. καὶ τὸ ποιήσωμεν, ἵνα μὴ ἀλλότριος ᾖ ὁ πατὴρ τῶν γενομένων ὑπ' αὐτοῦ, μηδὲ ὁ μονογενὴς ἀλλότριος τῆς δημιουργίας. ἀλλὰ ὁ πατὴρ σὺν τῷ υἱῷ δημιουργεῖ καὶ ὁ υἱός. δι' οὗ τὰ πάντα γέγονε, συνδημιουργὸς τῷ πατρί· καὶ διὰ τὸ ἐξ αὐτοῦ γεγεννῆσθαι τὸν υἱὸν εἷς υἱὸς τέλειος ἐκ τελείου πατρὸς καὶ πατὴρ τέλειος τελείου υἱοῦ, τῆς πατρικῆς τελειότητος ἔχοντος τὴν εἰκόνα, «εἰκὼν θεοῦ τοῦ ἀοράτου», οὐ παράδειγμα εἰκόνος, οὐκ εἰκὼν εἰκόνος, οὐκ ἀνόμοιος, ἀλλ' εἰκὼν τοῦ πατρός, ἵνα τὸ ἀπαράλλακτον δείξῃ τῆς ἀπὸ τοῦ ἀνάρχου καὶ ἀχρόνου γεννήσεως ἐν ἀληθείᾳ. Εἰκὼν τοίνυν ὁ υἱὸς τοῦ πατρός· καὶ γὰρ καὶ οἱ βασιλεῖς οὐ διὰ τὸ ἔχειν εἰκόνα δύο εἰσὶ βασιλεῖς, ἀλλὰ βασιλεὺς εἷς σὺν τῇ εἰκόνι· εἷς θεός, οὐχὶ ἕν τι ἐκ δύο μερῶν ἀτελὲς ὑπάρχον, ἀλλὰ τέλειος ὁ πατήρ, τέλειος ὁ υἱός, τέλειον τὸ ἅγιον πνεῦμα. «ἐγώ, γάρ φησιν, ἐν τῷ πατρί» οὐχ ὡς λόγος ἐν καρδίᾳ ἀνθρώπου, ἀλλὰ πατέρα οἴδαμεν νοητὸν σὺν υἱῷ καὶ υἱὸν ἀπὸ πατρὸς γεγεννημένον. καὶ οὐχ ὡς ἐν ἀνθρώπῳ ἐλθόντα, εἰς οἰκητήριον * ὁ θεῖος λόγος καὶ μετὰ τὸ γεγεννῆσθαι ὀφθέντα ἐν αὐτῷ τὸν Λόγον καὶ