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One indeed is the good, and a certain unity is seen in the Son and the Father, therefore the Lord, having testified to the goodness of the One, also testified for himself to this title through the One, being one with the Father and not being broken off from the natural unity. But so that the learning and good education of the revered author might be made manifest through all things, let us also understand the very syntax of what has been written, word for word. 3.9.22 20He does not appropriate20, he says, 20the dignity of being20, the Son, calling being itself dignity. How he knows to properly apply words to things. And since he is through the Father, he says that he is alienated from himself, as if also 20the dominant substance of this one draws to itself the notion of being20; This is of such a kind, as if someone should say that the one bought with silver, insofar as he exists, is not himself according to his own hypostasis, but he who bought him, since his hypostasis in essence has been assumed into the nature of the one who has mastery. These are the lofty thoughts of the theologian, but what kind of proof is there for what has been said? 20Of himself20, he says, of the 20Only-Begotten who renders to the Father the title owed to him alone by right20. And having said these things, he adduces that the Father alone is good. 3.9.23 Where, then, in these things does the Son deny the title of 'the one who is'? This is what Eunomius constructs, adding these things word for word: 20For he who taught that the appellation 'the good' belongs only to that one who is the cause both of his own and of all goodness, and who refers everything good, both that which is and that which comes to be, back to him, would hardly appropriate the authority over things that have come to be, and the title of 'the one who is'20. What does authority have in common with the things that have been said? And how, along with this and the title of 'the one who is', has the Son been alienated? But I do not know what more one should do in these things, 3.9.24 laugh at the ignorance or pity the perdition. For the word 20of his own20, not being taken as it is naturally and usually used by those who know how to use language, bears much witness for him of his knowledge of the rules of pronouns, which even little children go through effortlessly with their grammar teachers, and his being ridiculously carried away from the subject at hand to things that have no connection to the argument, and the fact that † in a conclusive form the Son does not share in the title of 'the one who is' is applied to strange † constructions, and all such things are composed as if deliberately for laughter, so that perhaps the more careless might even suffer something 3.9.25 and laugh at the incoherence of the arguments. But that the God Word is not, or is certainly not good (for he constructs these things through which he says that he does not appropriate the title of 'the one who is' and that of 'the good'), and to construct that the authority over things that come to be does not belong to him, these things are worthy of tears and a chorus of laments. 3.9.26 For it is not as if, by some rash and unconsidered impulse, he uttered such a thing once somewhere and then corrects the error in what follows, but he lingers fondly in the wickedness, 3.9.27 striving with his second points to surpass the first. For as he proceeds he says that he is so far below the divine nature as the nature of angels has descended from that one to what is more lowly, not writing in these words, but constructing such a meaning through what he says. But it is possible for those who read to judge the argument. For what is written is as follows: 20Who, by being named angel, clearly taught through whom he announced the words and who is the one who is, but by also being addressed as God, he showed his own pre-eminence over all things. For the God of the things that came to be through him is the angel of the God over all.20 Anger falling upon the heart cuts short the argument in the middle, and the reason is confused by the passion, being stirred to wrath by the things being said. 3.9.28 And perhaps for me such a passion of the soul is not unforgivable. For whose anger would not boil over from these things, when the apostle proclaims that every angelic nature is subject to the Lord, taking also for the testimony of the dogma the prophetic

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εἷς μὲν ὁ ἀγαθός, ἑνότης δέ τις ἐν τῷ υἱῷ καὶ τῷ πατρὶ θεωρεῖται, ἄρα ὁ κύριος τῷ ἑνὶ μαρτυρήσας τὴν ἀγαθότητα καὶ ἑαυτῷ διὰ τοῦ ἑνὸς τὴν ἐπωνυμίαν ταύτην προσεμαρτύρησε τῷ ἓν ὄντι πρὸς τὸν πατέρα καὶ οὐκ ἀπορρηγνυμένῳ τῆς κατὰ φύσιν ἑνότητος. ἀλλ' ὅπως ἂν διὰ πάντων ἔκδηλον γένοιτο τοῦ σεμνοῦ λογογράφου τὸ φιλομαθὲς καὶ εὐπαίδευτον, καὶ αὐτὴν κατανοήσωμεν ἐπὶ λέξεως τῶν γεγραμμένων τὴν σύν 3.9.22 ταξιν. 20οὐκ οἰκειοῦται20, φησί, 20τὴν τοῦ ὄντος ἀξίαν20 ὁ υἱός, ἀξίαν ὀνομάζων αὐτὸ τὸ εἶναι. πῶς οἶδε κυρίως τοῖς πράγμασιν ἐφαρμόζειν τὰ ῥήματα. καὶ ἐπειδὴ διὰ τὸν πατέρα ἐστίν, ἀλλοτριοῦσθαι αὐτὸν ἑαυτοῦ λέγει, ὡς καὶ 20τῆς τούτου κυριευούσης οὐσίας πρὸς ἑαυτὴν ἑλκούσης τὴν τοῦ ὄντος ἔννοιαν20· τοῦτο δὲ τοι οῦτόν ἐστιν, ὡς ἂν εἴ τις λέγοι ὅτι ὁ ἀργυρώνητος, καθ' ὃ ἔστι, κατὰ τὴν ἰδίαν ὑπόστασιν οὐκ ἐκεῖνός ἐστιν, ἀλλ' ὁ ἐωνημένος, τῆς κατ' οὐσίαν αὐτοῦ ὑποστάσεως εἰς τὴν τοῦ κυριεύσαντος φύσιν ἀναληφθείσης. ταῦτα τὰ ὑψηλὰ τοῦ θεολόγου νοήματα, ἡ δὲ τῶν προειρημένων ἀπόδειξις οἵα; 20αὐτοῦ20, φησί, τοῦ 20μονογενοῦς ἀποδιδόντος τῷ πατρὶ τὴν μόνῳ κατ' ἀξίαν ὀφειλομένην ἐπω νυμίαν20. καὶ ταῦτα εἰπὼν ἐπάγει τὸ μόνον εἶναι ἀγαθὸν 3.9.23 τὸν πατέρα. ποῦ τοίνυν ἐν τούτοις ἀρνεῖται ὁ υἱὸς τὴν ἐπωνυμίαν τοῦ ὄντος; ὅπερ κατασκευάζει ὁ Εὐνόμιος, ταῦτα προστιθεὶς ἐπὶ λέξεως· 20ὁ γὰρ τὴν τοῦ ἀγαθοῦ πρόσ ρησιν μόνῳ προσήκειν διδάξας ἐκείνῳ τῷ καὶ τῆς σφετέρας καὶ πάσης ἀγαθότητος αἰτίῳ καὶ πᾶν τό τε ὂν καὶ τὸ γινόμενον ἀγαθὸν ἐπ' ἐκεῖνον φέρων σχολῇ γ' ἂν τῶν ποτε γενομέ νων οἰκειώσαιτο τὴν ἐξουσίαν καὶ τὴν τοῦ ὄν τος ἐπωνυμίαν20. τί κοινωνεῖ τοῖς εἰρημένοις ἡ ἐξουσία; πῶς δὲ μετὰ ταύτης καὶ τῆς τοῦ ὄντος ἐπωνυμίας ὁ υἱὸς ἠλλοτρίωται; ἀλλ' οὐκ οἶδα τί χρὴ πλέον ἐν τούτοις ποιεῖν, 3.9.24 γελᾶν τὴν ἀμαθίαν ἢ ἐλεεῖν τὴν ἀπώλειαν. ἥ τε γὰρ 20τῆς σφετέρας20 λέξις οὐχ οὕτως ἐκληφθεῖσα ὡς πέφυκέ τε καὶ εἴωθεν ἐν χρήσει γίνεσθαι παρὰ τοῖς εἰδόσι κεχρῆσθαι λόγῳ πολλὴν αὐτῷ μαρτυρεῖ τῆς ἀντωνυμικῆς τεχνολογίας τὴν ἐπιστήμην, ἣν καὶ τὰ παιδάρια παρὰ τοῖς γραμματισταῖς ἀμογητὶ διεξέρχεται, καὶ τὸ παρενεχθῆναι τοῦ προκειμένου γελοίως αὐτὸν πρὸς τὰ μηδὲν ἐπικοινωνοῦντα τῷ λόγῳ καὶ τὸ † σχήματι συμπεραστικῷ τὸ μὴ κοινωνεῖν τὸν υἱὸν τῆς ἐπωνυμίας τοῦ ὄντος ταῖς ἀλλοκότοις † ἐφαρμοζόμενον κατασκευαῖς, καὶ πάντα τὰ τοιαῦτα καθάπερ ἐξεπίτηδες ἐπὶ γέλωτι σύγκειται, ὥστε τι καὶ παθεῖν τυχὸν τοὺς ἀμε 3.9.25 λεστέρους καὶ ἐπιγελάσαι τῷ ἀσυναρτήτῳ τῶν λόγων. ἀλλὰ τὸ μὴ εἶναι τὸν θεὸν λόγον ἢ ἀγαθὸν πάντως μὴ εἶναι (ταῦτα γὰρ κατασκευάζει δι' ὧν τήν τε τοῦ ὄντος ἐπω νυμίαν καὶ τὴν τοῦ ἀγαθοῦ μὴ οἰκειοῦσθαι λέγει) καὶ τὸ κατασκευάζειν τὴν τῶν γινομένων ἐξουσίαν μὴ προσήκειν αὐτῷ, ταῦτα δακρύων ἄξια καὶ θρηνητικῆς συναυλίας. 3.9.26 Οὐδὲ γὰρ κατά τινα προπετῆ καὶ ἀνεπίσκεπτον ὁρμὴν ἅπαξ που τὸ τοιοῦτον παραφθεγξάμενος εἶτα ἐπανορθοῦται τοῖς ἐφεξῆς τὸ πλημμέλημα, ἀλλ' ἐμφιλοχωρεῖ τῇ κακίᾳ, 3.9.27 τοῖς δευτέροις φιλονεικῶν ὑπερβαλέσθαι τὰ φθάσαντα. λέγει γὰρ προϊὼν τοσοῦτον αὐτὸν εἶναι κάτω τῆς θείας φύσεως, ὅσον ἀπ' ἐκείνου πρὸς τὸ ταπεινότερον ἡ τῶν ἀγγέλων ὑπο βέβηκε φύσις, οὐ τούτοις γράφων τοῖς ῥήμασιν, ἀλλὰ κατα σκευάζων δι' ὧν λέγει τὴν τοιαύτην διάνοιαν. ἔξεστι δὲ κρῖναι τὸν λόγον τοῖς ἐντυγχάνουσιν. ἔχει γὰρ οὕτω τὰ γεγραμμένα· 20ὃς τῷ μὲν ἄγγελος ὠνομάσθαι σα φῶς ἐδίδαξε δι' ὅτου διήγγειλε τοὺς λόγους καὶ τίς ὁ ὤν, τῷ δὲ καὶ θεὸς προσειρῆσθαι τὴν ἰδίαν ἔδειξε κατὰ πάντων ὑπεροχήν. ὁ γὰρ τῶν δι' αὐτοῦ γενομένων θεὸς ἄγγελος τοῦ ἐπὶ πάντων θεοῦ20. ἐγκόπτει μεταξὺ τὸν λόγον θυμὸς ἐμπεσὼν τῇ καρδίᾳ καὶ συγκέχυται πρὸς τὸ πάθος ὁ λογισμὸς εἰς ὀργὴν ὑπὸ τῶν λεγομένων παρακινούμενος. 3.9.28 καὶ τάχα μοι τὸ τοιοῦτον πάθος τῆς ψυχῆς οὐκ ἀσύγγνω στον. τίνι γὰρ οὐκ ἂν ἐκ τούτων ὁ θυμὸς ἐπιζέσειε, τοῦ μὲν ἀποστόλου πᾶσαν ἀγγελικὴν φύσιν ὑποχείριον εἶναι τοῦ κυρίου βοῶντος, συμπαραλαμβάνοντος δὲ εἰς μαρτυρίαν τοῦ δόγματος καὶ τὴν προφητικὴν