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referring the good that both is and comes to be to him, would scarcely claim for things that have ever come to be the authority and the appellation of the One Who Is.20 So long, then, as he was hiding the blasphemy with certain veils, winning over the deceived secretly by the circuits of his arguments, I thought it necessary to pay attention to the evil being wrought in secret and, as it was 3.9.2 possible, to lay bare the destruction with my argument. But since, having stripped the falsehood of every deceitful mask, he sets forth the blasphemy clearly in his own words, I consider it superfluous to bring refutations by means of arguments against those who do not deny their impiety and to endure a futile trouble. For what more could be found by us for the proof of their malevolence? such as that which is readily demonstrated by them in their writings. He says the Father alone is worthy of the title 'the Good,' that to him alone is such a name owed, since the Son also agrees that 3.9.3 goodness belongs to him alone. The accuser has made our defense for us. For perhaps I was thought by my readers in what went before to be some abusive person, in which I was demonstrating that the Christ-fighters make the Lord alien from the Father's goodness; but now I think it has been proven through the confession of our opponents that we did not slanderously bring such an accusation against our enemies. For he who says that the name of 'the Good' is owed to the Father alone by right and having said that such an expression belongs to him alone, now publishes with unveiled speech the wickedness concealed in what went before. He says that to the Father alone 3.9.4 belongs the name of 'the Good'. Is it with the meaning inherent in the word or separated from its proper significance? If, then, he assigns only the name of 'the Good' to the Father exclusively, he would be pitiful for his irrationality, bestowing on the Father the sound of an empty word; but if he thinks the concept signified by 'the Good' belongs only to God the Father, he would be abominable for his impiety, renewing 3.9.5 the disease of the Manichaeans in his own doctrines. For just as health and sickness, so also goodness and evil coexist by the mutual cancellation of each other, so that the absence of the one becomes the existence of the other. If, therefore, he says that goodness belongs to the Father alone, he excludes from it everything whatsoever that is conceived among beings besides the Father, so that with all things the only-begotten God is also shut out from the Good. For just as he who says that man alone is capable of laughter indicated at the same time that none of the other animals partakes of this property, so also he who declares that the Good is in the Father alone separates all things from the 3.9.6 property of goodness. If, therefore, the Father alone has the name of 'the Good' as a debt of worthiness, as Eunomius says, such a term will not be properly applied to any of the others. But every choice involving impulse is either activated entirely according to the Good or tends toward the opposite. For to be inclined toward neither is a property either of inanimate things or of things without sensation. If, then, the Father alone is good, possessing goodness not as something acquired but in his nature, and the Son does not share in the nature of the Father, as the heresy wishes, he who does not share in the good substance is 3.9.7 also completely alienated from the name of 'the Good'. But he who partakes neither of the nature of the Good nor of the name is by no means unknown as to who he is, even if I should refrain from the blasphemous name. For it is clear to everyone that Eunomius is striving to insinuate what is evil and opposite into the concept of the Son. For he who is not good, to what name he is properly related, is clear to everyone who has a share of understanding. For just as he who is not brave is a coward, and he who is not just is unjust, and he who is not wise is foolish, so also he who is not good has the corresponding name that is obvious, to which the Christ-fighter strives to thrust the concept of the Only-begotten, becoming another Manes or Bardesanes to the church. 3.9.8 These are the things in which we say that our argument is nothing clearer than silence. For a certain countless

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τό τε ὂν καὶ γινόμενον ἀγαθὸν ἐπ' ἐκεῖνον φέ ρων σχολῇ γ' ἂν τῶν ποτε γενομένων οἰκειώ σαιτο τὴν ἐξουσίαν καὶ τὴν τοῦ ὄντος ἐπωνυ μίαν20. ἕως μὲν οὖν τισι προκαλύμμασιν ὑποκρύπτων τὴν βλασφημίαν ταῖς τῶν λογισμῶν περιόδοις κατὰ τὸ λεληθὸς τοὺς ἀπατωμένους προσήγετο, προσέχειν ᾤμην δεῖν τὸν νοῦν τοῖς κατὰ τὸ λανθάνον κακουργουμένοις καὶ ὡς ἦν 3.9.2 οἷόν τε παραγυμνοῦν τῷ λόγῳ τὸν ὄλεθρον. ἐπεὶ δὲ παντὸς ἀπατηλοῦ προσωπείου τὸ ψεῦδος ἀπογυμνώσας λαμπρὰν ἐπὶ λέξεως τὴν βλασφημίαν ἐκτίθεται, περιττὸν ἡγοῦμαι τοῖς οὐκ ἀρνουμένοις τὴν ἀσέβειαν τοὺς διὰ τῶν λογισμῶν ἐλέγ χους ἐπάγων μάταιον ὑπομένειν ὄχλον. τί γὰρ ἂν πλέον εὑρεθείη παρ' ἡμῶν εἰς τὴν τῆς κακονοίας ἀπόδειξιν; οἷόν ἐστιν τὸ ἐκ τοῦ προχείρου παρ' αὐτῶν ἐν τοῖς γεγραμμέ νοις ἐπιδεικνύμενον. μόνον ἄξιον τῆς τοῦ ἀγαθοῦ προσ ηγορίας φησὶ τὸν πατέρα, μόνῳ ἐκείνῳ τὴν τοιαύτην ἐπω νυμίαν ὀφείλεσθαι, ὡς καὶ τοῦ υἱοῦ συντιθεμένου τὸ μόνῳ 3.9.3 προσήκειν ἐκείνῳ τὴν ἀγαθότητα. ἀπολελόγηται ὑπὲρ ἡμῶν ὁ κατήγορος. τάχα γάρ τις ἐπηρεαστὴς ἐν τοῖς κατόπιν ἐνομιζόμην τοῖς ἐντυγχάνουσιν, ἐν οἷς ἀπεδείκνυον ἀλλό τριον τῆς πατρικῆς ἀγαθότητος τοὺς χριστομάχους κατα σκευάζειν τὸν κύριον· ἀλλὰ νῦν οἶμαι διὰ τῆς τῶν ἐναν τίων ὁμολογίας ἀποδεδεῖχθαι τὸ μὴ συκοφαντικῶς ἡμᾶς τὸ τοιοῦτον ἔγκλημα τοῖς ἐχθροῖς ἐπιφέρειν. ὁ γὰρ μόνῳ τῷ πατρὶ κατ' ἀξίαν ὀφείλεσθαι τοῦ ἀγαθοῦ τὴν ἐπωνυμίαν λέγων κἀκείνῳ μόνῳ προσήκειν εἰπὼν τὴν τοιαύτην φωνὴν τὴν περιεσταλμένην ἐν τοῖς προάγουσι πονηρίαν νῦν ἀνα κεκαλυμμένῳ δημοσιεύει τῷ λόγῳ. μόνῳ φησὶ τῷ πατρὶ 3.9.4 προσήκειν τοῦ ἀγαθοῦ τὴν ἐπωνυμίαν. ἆρα μετὰ τῆς ἐγκει μένης τῇ φωνῇ σημασίας ἢ διεζευγμένην τῆς οἰκείας ἐμ φάσεως; εἰ μὲν οὖν τὸ ὄνομα τοῦ ἀγαθοῦ μόνον ἀνατίθησι τῷ πατρὶ κατ' ἐξαίρετον, ἐλεεινὸς ἂν εἴη τῆς ἀλογίας, ῥή ματος διακένου ψόφον τῷ πατρὶ χαριζόμενος· εἰ δὲ τὸ νόημα τὸ διὰ τοῦ ἀγαθοῦ σημαινόμενον μόνῳ προσήκειν οἴεται τῷ θεῷ καὶ πατρί, βδελυκτὸς ἂν εἴη τῆς ἀσεβείας, τῶν Μανιχαίων τὴν νόσον ἐπὶ τῶν ἰδίων δογμάτων ἀνανεού 3.9.5 μενος. ὡς γὰρ ὑγεία καὶ νόσος, οὕτως καὶ ἀγαθότης καὶ πονηρία ταῖς ἀλλήλων ἀναιρέσεσι παρυφίστανται, ὥστε τὴν τοῦ ἑνὸς ἀπουσίαν ὕπαρξιν τοῦ ἑτέρου γίνεσθαι. εἰ οὖν μόνῳ τῷ πατρὶ προσήκειν λέγει τὴν ἀγαθότητα, ἀποκλείει ταύτης πᾶν ὅτιπέρ ἐστιν ἐν τοῖς οὖσι παρὰ τὸν πατέρα νοούμενον, ὥστε τοῖς πᾶσι καὶ τὸν μονογενῆ θεὸν τοῦ ἀγα θοῦ συναπείργεσθαι. ὡς γὰρ ὁ μόνον γελαστικὸν εἶναι λέγων τὸν ἄνθρωπον τὸ μηδὲν τῶν λοιπῶν ζῴων τῆς ἰδιό τητος ταύτης μετέχειν συνενεδείξατο, οὕτως ὁ ἐν μόνῳ τῷ πατρὶ τὸ ἀγαθὸν εἶναι ἀποφηνάμενος χωρίζει τὰ πάντα τῆς 3.9.6 κατὰ τὸ ἀγαθὸν ἰδιότητος. εἰ οὖν μόνος ὁ πατὴρ κατ' ἀξίαν ὀφειλομένην ἔχει τοῦ ἀγαθοῦ τὴν ἐπωνυμίαν, καθώς φησιν ὁ Εὐνόμιος, οὐδενὶ τῶν ἄλλων ἡ τοιαύτη φωνὴ κυ ρίως ἐφαρμοσθήσεται. πᾶσα δὲ προαίρεσις ὁρμητικὴ ἤτοι κατὰ τὸ ἀγαθὸν ἐνεργεῖται πάντως ἢ πρὸς τὸ ἀντικείμενον φέρεται. τὸ γὰρ πρὸς οὐθέτερον ἐπιρρεπῶς ἔχειν ἢ τῶν ἀψύχων ἴδιον ἢ τῶν ἀναισθήτων ἐστίν. εἰ τοίνυν μόνος ὁ πατὴρ ἀγαθὸς οὐκ ἐπίκτητον ἔχων ἀλλ' ἐν τῇ φύσει τὴν ἀγαθότητα, οὐ κοινωνεῖ δὲ τῷ πατρὶ τῆς φύσεως ὁ υἱός, καθὼς ἡ αἵρεσις βούλεται, ὁ τῆς ἀγαθῆς οὐσίας ἀμέτοχος 3.9.7 καὶ τῆς τοῦ ἀγαθοῦ πάντως ἐπωνυμίας συνηλλοτρίωται. ὁ δὲ μήτε τῆς φύσεως τοῦ ἀγαθοῦ μήτε τῆς ἐπωνυμίας μετέχων οὐκ ἀγνοεῖται πάντως ὅστις ἐστί, κἂν ἐγὼ φείσωμαι τοῦ βλασφήμου ὀνόματος. παντὶ γὰρ δῆλόν ἐστιν ὅτι τὸ πονηρόν τε καὶ ἀντικείμενον εἰς τὴν τοῦ υἱοῦ ἔννοιαν ὑπο βληθῆναι φιλονεικεῖ ὁ Εὐνόμιος. ὁ γὰρ μὴ ἀγαθὸς πρὸς ποῖον ὄνομα οἰκείως ἔχει, παντὶ φανερὸν τῷ διανοίας μετέχοντι. ὡς γὰρ ὁ μὴ ἀνδρεῖος δειλὸς καὶ ὁ μὴ δί καιος ἄδικος καὶ ὁ μὴ σοφὸς ἄφρων ἐστίν, οὕτως καὶ ὁ μὴ ἀγαθὸς πρόδηλον ἔχει τὸ ἀντιφωνούμενον ὄνομα, πρὸς ὃ τὴν τοῦ μονογενοῦς ἔννοιαν ἐξωθεῖν ὁ χριστομάχος βιά ζεται, ἄλλος Μάνης ἢ Βαρδησάνης τῇ ἐκκλησίᾳ γινόμενος. 3.9.8 ταῦτά ἐστιν ἐν οἷς οὐδὲν τὸν λόγον ἡμῶν εἶναί φαμεν τῆς σιωπῆς ἐναργέστερον. μυρία γάρ τις