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we will add to what has been said before. If it is only possible to speak of 'being' in the proper sense for one to whom the word of scripture witnesses that his being is absolute and unrelated, why is it that, like water-carriers who have the power to drink 3.8.40 yet are destroyed by thirst? And so, having at hand the antidote to his blasphemy against the Son, he passed it by with his eyes closed, as if fearing to be saved, and he accuses Basil of wrongdoing because, having passed over the additional qualifications in silence, he related 'was' of the Only-begotten by itself alone. And yet it was possible for this man also to see what that man saw and what everyone who has eyes sees. Which seems to me what the lofty John, moved prophetically, so that the mouths of the Christ-fighters might be stopped, who on account of these additions deny Christ's 'being' in the proper sense, said simply and without qualification that the Word was God, and was life, and was light, not only being in the beginning and with God and in the bosom of the Father, so that through such a relation the Lord's 'being' in the proper sense would be annulled; but by saying that he was God, with this unrelated and absolute phrase he cuts off every circumlocution of those whose reasonings run towards impiety, and in addition to these things, what is more, he refutes the malice of his adversaries. 3.8.41 For if they make 'being in something' a sign of not 'being' in the proper sense, then they must certainly agree that the Father does not 'be' in the proper sense either, having learned in the Gospel that just as the Son is in the Father, so also the Father abides in the Son, according to the Lord's voice. For to say that the Father is in the Son is the same as the Son being in the bosom of the Father. And let us examine this too in passing. When the Son was not, as they say, what did the Father's bosom contain? For they will surely either grant that it was full or they will suppose it was empty. 3.8.42 If, then, the bosom was full, the Son was surely the fullness of the bosom; but if they observe some emptiness in the bosom of the Father, they bear witness to nothing other than his perfection by way of gradual increase, as he changes from being empty and lacking to being full and perfect. But "They did not know or understand," says David concerning those who walk in darkness. For he who has been set at war with the true light cannot have his soul in light. For this reason, like those struck with blindness after the manner of the Sodomites, they did not perceive the subsequent phrase that corrects this impiety. 3.8.43 But he also says that the substance of the Son is ruled over by the Father, speaking thus in his statement: 20for he who is and lives because of the Father does not appropriate this dignity, since the substance which rules over this one as well draws to itself the concept of 'the one who is'20. If, then, these things seem right to one of the outside wise men, let the Gospels not be troubled, nor the rest of the teaching of the divinely inspired scripture (for what fellowship does the Christian word have with wisdom that has been made foolish?); but if he relies on the scriptures, let him show such a phrase from the holy voices, and we will be silent. I hear Paul crying out that "there is one Lord, 3.8.44 Jesus Christ." But Eunomius cries out against Paul, calling Christ a slave. For we recognize no other mark of slavery than to be subject and to be ruled over. A slave is completely a slave; but a slave by nature cannot be a lord, even if it is said by an improper use of the term. And why should I bring forward the words of Paul as witness to the lordship of the Lord? For Paul's own master says to his disciples that he is truly Lord, accepting the confession of those who call him Teacher and 3.8.45 Lord. For he says, "You call me Lord and Teacher, and you say well; for so I am." And this same thing he also legislated should be said by them of the Father, saying, "Call no man teacher on earth, for you have one teacher, the Christ; and call no man father on earth, for you have one Father, who is in heaven." To whom, then, should we pay attention, caught in the midst of these things? From that side, both the Lord himself and the one who has Christ speaking in him command that one must not think of him as a slave, but so to honor him

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τοῖς προειρημένοις προσθή σομεν. εἰ μόνον ἔστι κυρίως εἶναι λέγειν, ᾧ τῆς γραφῆς ὁ λόγος ἀπολελυμένον τε καὶ ἄσχετον μαρτυρεῖ τὸ εἶναι, διὰ τί καθάπερ οἱ ὑδροφοροῦντες ἐν ἐξουσίᾳ τοῦ πιεῖν 3.8.40 ὄντες τῇ δίψῃ φθείρονται; καὶ οὕτως πρόχειρον ἔχων τῆς κατὰ τοῦ υἱοῦ βλασφημίας τὸ ἀντιφάρμακον ἐπιμύσας παρέδραμεν, ὥσπερ τὸ σωθῆναι φοβούμενος, καὶ ἀδικεῖν αἰτιᾶται Βασίλειον ὅτι τοὺς προσδιορισμοὺς σιωπήσας μόνον ἐφ' ἑαυτοῦ τὸ ἦν ἐπὶ τοῦ μονογενοῦς διηγήσατο. καίτοι γε δυνατὸν ἦν, ἃ ἐκεῖνος εἶδε καὶ ἕκαστος τῶν ὀφθαλμοὺς ἐχόντων ὁρᾷ, καὶ τοῦτον ἰδεῖν. ὅ μοι δοκεῖ προφητικῶς κινηθεὶς ὁ ὑψηλὸς Ἰωάννης, ὡς ἂν ἐμφραγείη τὰ στόματα τῶν χριστομάχων τῶν διὰ τὰς προσθήκας ταύτας ἀθετούν των τοῦ Χριστοῦ τὸ κυρίως εἶναι, ἁπλῶς καὶ ἀδιορίστως εἰπεῖν ὅτι θεὸς ἦν ὁ λόγος καὶ ζωὴ ἦν καὶ φῶς ἦν, οὐ μόνον ἐν ἀρχῇ καὶ πρὸς τὸν θεὸν καὶ ἐν κόλποις τοῦ πατρὸς ὤν, ὥστε διὰ τῆς τοιαύτης σχέσεως ἀναιρεῖσθαι τοῦ κυρίου τὸ κυρίως εἶναι· ἀλλὰ τῷ εἰπεῖν ὅτι θεὸς ἦν, τῇ ἀσχέτῳ ταύτῃ καὶ ἀπολύτῳ φωνῇ πᾶσαν περιδρομὴν τῶν εἰς ἀσέβειαν τρεχόντων τοῖς λογισμοῖς ὑποτέμνεται καὶ ἔτι πρὸς τούτοις, ὃ καὶ μᾶλλον, ἐλέγχει τὴν τῶν ἀντικει 3.8.41 μένων κακόνοιαν. εἰ γὰρ τὸ ἔν τινι εἶναι σημεῖον ποιοῦνται τοῦ μὴ κυρίως εἶναι, οὐδὲ τὸν πατέρα κυρίως εἶναι πάντως συντίθενται, μεμαθηκότες ἐν τῷ εὐαγγελίῳ ὅτι ὥσπερ ὁ υἱὸς ἐν τῷ πατρί, οὕτω καὶ ὁ πατὴρ ἐν τῷ υἱῷ μένει κατὰ τὴν τοῦ κυρίου φωνήν. ἴσον γάρ ἐστι τῷ ἐν κόλποις εἶναι τοῦ πατρὸς τὸν υἱὸν τὸ ἐν τῷ υἱῷ τὸν πατέρα εἶναι λέγειν. ἐν παρόδῳ δὲ καὶ τοῦτο προσεξετάσωμεν. ὅτε οὐκ ἦν, ὥς φασιν, ὁ υἱός, τί περιεῖχε τοῦ πατρὸς ὁ κόλπος; πάντως γὰρ ἢ πλήρη δώσουσιν αὐτὸν εἶναι ἢ κενὸν ὑποθήσονται. 3.8.42 εἰ μὲν οὖν πλήρης ἦν ὁ κόλπος, ὁ υἱὸς πάντως ἦν τοῦ κόλπου τὸ πλήρωμα· εἰ δέ τινα κενότητα τοῖς τοῦ πατρὸς ἐνθεωροῦσι κόλποις, οὐδὲν ἕτερον ἢ ἐκ παραυξήσεως αὐτῷ προσμαρτυροῦσι τὴν τελειότητα, ἀπὸ τοῦ κενοῦ τε καὶ λεί ποντος ἐπὶ τὸ πλῆρες μεθισταμένου καὶ τέλειον. ἀλλ' Οὐκ ἔγνωσαν οὐδὲ συνῆκαν, φησὶν ὁ ∆αβὶδ περὶ τῶν ἐν σκότει διαπορευομένων. ὁ γὰρ ἐκπεπολεμωμένος τῷ ἀληθινῷ φωτὶ ἐν φωτὶ τὴν ψυχὴν ἔχειν οὐ δύναται. διὰ τοῦτο προσκεί μενον ἐκ τοῦ ἀκολούθου τὸ τὴν ἀσέβειαν ταύτην ἐπαν ορθούμενον ὥσπερ ἀορασίᾳ πληγέντες κατὰ τοὺς Σοδομίτας οὐ κατενόησαν. 3.8.43 Ἀλλὰ καὶ κυριεύεσθαι λέγει παρὰ τοῦ πατρὸς τοῦ υἱοῦ τὴν οὐσίαν, οὕτω λέγων τῷ ῥήματι· 20οὐ γὰρ οἰκει οῦται ταύτην τὴν ἀξίαν ὁ διὰ τὸν πατέρα ὢν καὶ ζῶν, τῆς καὶ τούτου κυριευούσης οὐσίας πρὸς ἑαυτὴν ἑλκούσης τὴν τοῦ ὄντος ἔννοιαν20. εἰ μὲν οὖν τινι τῶν ἔξω σοφῶν ταῦτα δοκεῖ, μηδὲν ἐνο χλείσθω τὰ εὐαγγέλια μηδὲ ἡ λοιπὴ τῆς θεοπνεύστου γραφῆς διδασκαλία (τίς γὰρ κοινωνία τῷ Χριστιανῷ λόγῳ πρὸς τὴν μωρανθεῖσαν σοφίαν;)· εἰ δὲ τοῖς γραφικοῖς ἐπε ρείδεται, δειξάτω τοιαύτην ἐκ τῶν ἁγίων φωνήν, καὶ ἡμεῖς σιωπήσομεν. βοῶντος ἀκούω τοῦ Παύλου ὅτι Εἷς κύριος 3.8.44 Ἰησοῦς Χριστός. ἀλλ' ἀντιβοᾷ τῷ Παύλῳ Εὐνόμιος δοῦλον ὀνομάζων τὸν Χριστόν. ἄλλο γάρ τι δουλείας ἡμεῖς οὐκ ἐπιγινώσκομεν γνώρισμα πλὴν τοῦ ὑποχείριον εἶναι καὶ κυ ριεύεσθαι. ὁ δοῦλος δοῦλος πάντως ἐστίν· ὁ δὲ δοῦλος τῇ φύσει κύριος εἶναι οὐ δύναται, κἂν ἐκ καταχρήσεως λέγηται. καὶ τί μοι φέρειν εἰς μαρτυρίαν τῆς τοῦ κυρίου κυριότητος τὰς τοῦ Παύλου φωνάς; αὐτὸς γὰρ ὁ Παύλου δεσπότης πρὸς τοὺς μαθητάς φησιν ἀληθῶς εἶναι κύριος, ἀποδεχόμενος τὴν ὁμολογίαν τῶν διδάσκαλον αὐτὸν καὶ 3.8.45 κύριον ὀνομαζόντων. λέγει γὰρ ὅτι Ὑμεῖς καλεῖτέ με κύ ριον καὶ διδάσκαλον καὶ καλῶς λέγετε· εἰμὶ γάρ. τὸ δὲ αὐτὸ τοῦτο καὶ τὸν πατέρα παρ' αὐτῶν ἐνομοθέτησε λέ γεσθαι εἰπὼν Μὴ καλέσητε καθηγητὴν ἐπὶ τῆς γῆς· εἷς γάρ ἐστιν ὑμῶν καθηγητὴς ὁ Χριστός· καὶ μὴ καλέσητε πατέρα ἐπὶ τῆς γῆς· εἷς γάρ ἐστιν ὑμῶν πατὴρ ὁ ἐν τοῖς οὐρανοῖς. τίνι τοίνυν προσεκτέον ἡμῖν ἐν μέσῳ τούτων ἀπειλημμένοις; ἐκεῖθεν αὐτός τε ὁ κύριος καὶ ὁ λαλοῦντα ἔχων ἐν ἑαυτῷ τὸν Χριστὸν τὸ μὴ χρῆναι δοῦλον αὐτὸν ἐννοεῖν ἐγκελεύεται, ἀλλ' οὕτω τιμᾶν αὐτὸν