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For if he is called Son by name only and is not so by nature, he differs in no way 3.167 from all other creatures, even if he exists in a preeminence of rank. For just because a king is superior to prefects and generals, it does not follow that he is not subject to the same passions as others and a fellow servant of the same creation, being a mortal, just like those ruled by him. And just because the sun is superior to the other stars, and the moon in turn, it does not follow that they are not subordinated elements, yielding to the one decree of the one demiurge and creator, of the Father and Son and Holy Spirit. And just because angels are superior to visible things and are greater than all others in rank, being created as invisible beings and reaping the first prize of the service of God in perpetual hymns, and being created immortal by him according to grace and not according to nature, but deemed worthy to become immortal by nature from him who is immortal and who is in himself life and immortality, it does not follow from this that they are not enslaved in fear and trembling and under defense and examination and command and order of the holy Godhead. 18. For from this comes * the desired precision of the truth, to say Son, and to say and have him not simply by name, but Son by nature, a Son. For among us also many are called sons, without being our sons by nature. But the true sons are called the legitimate ones, those begotten by us according to nature. And so if he were called Son only, just as all were called sons of God, then he differs in no way from the others. And how is he worshipped as God? Therefore it would be necessary for all the others, upon whom the name of adoption has been invoked, to be worshipped according to him, since they are addressed as sons of God. But the truth is not so, but it knows always one only-begotten Son of God, whom all things serve and worship, «and every knee should bow, of things in heaven, and things in earth, and things under the earth; and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father». But neither is the Holy Spirit equated with the other spirits, since the Spirit of God is one, a Spirit proceeding from the Father and receiving from the Son. But these men want it to be a creature of a creature. For they say that «all things were made by him; and without him was not any thing made that was made». Therefore, they say, the Spirit also belongs to the things that were made, since «all things were made by him». And those who have senselessly destroyed their own soul do not know that created things are one thing and uncreated things another, Father and Son and Holy 3.168 Spirit, one God, a Trinity in truth and a Monad in unity. For this is why there is one God: because there are not two Fathers nor two Sons nor two Holy Spirits and because the Son is not alien to the Father, but begotten from him, and the Holy Spirit is not alien, but the Son is only-begotten, begotten without beginning and without time, while the Holy Spirit, as the Father himself and the Only-Begotten know, is neither begotten nor created nor alien to the Father and the Son, but proceeding from the Father and receiving from the Son. For he says, «My spirit stands in the midst of you», and «he anointed the Christ with the Holy Spirit.» If the Only-Begotten himself is anointed with the Spirit, who will bring an accusation against the holy Trinity? 19. Then again the maniacal Arius says: «How did the Lord say, «Why do you call me good? There is one who is good, God», as if denying his own goodness; and who else is so good as the Only-Begotten, who gave himself as a ransom for our souls? And they do not know the power of God and his goodness nor the economy of the wisdom of God, being sensual and carnal, judged by the Holy Spirit, being empty of it, not having the gift of the Holy Spirit, which makes every man wise. And again, he says, the sons of Zebedee ask him through their mother for one to sit at his right and one at his left in his kingdom, and he said to them: «You do not know what you are asking. Are you able to drink the

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γὰρ ὀνόματι μόνον υἱὸς καλεῖται καὶ οὐκ ἔστι κατὰ φύσιν, οὐδὲν διαφέρει 3.167 τῶν ἄλλων πάντων κτισμάτων, κἄν τε ἐν ὑπεροχῇ ἀξιώματος ὑπάρχει. οὐ γὰρ ὅτι ὁ βασιλεὺς ὑπερέχει τῶν ἐπάρχων καὶ στρατηλατῶν, οὐ παρὰ τοῦτο οὐκ ἔστιν ὁμοιοπαθὴς τῶν ἄλλων καὶ σύνδουλος τῆς αὐτῆς κτίσεως, θνητός τις ὤν, ὥσπερ καὶ οἱ ὑπ' αὐτοῦ ἀρχόμενοι. καὶ οὐχ ὅτι ὁ ἥλιος ὑπερέχει τῶν ἄλλων ἄστρων καὶ ἡ σελήνη ἐν μέρει, οὐ παρὰ τοῦτο οὐκ εἰσὶν ὑποτεταγμένα στοιχεῖα καὶ τῇ τοῦ ἑνὸς διατάξει δημιουργοῦ τε καὶ κτιστοῦ, πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, ὑπείκοντα. καὶ οὐχ ὅτι ἄγγελοι ὑπερέχουσι τῶν ὁρατῶν καὶ ἐν τάξει τῶν ἄλλων μείζους πάντων εἰσίν, οἷα δὴ ἀόρατοι κτισθέντες καὶ τὸ πρῶτον γέρας τῆς τοῦ θεοῦ θεραπείας ἀποκαρπούμενοι ἐν ὕμνοις διηνεκέσι, καὶ ἀθάνατοι κατὰ χάριν ὑπ' αὐτοῦ κτισθέντες καὶ οὐ κατὰ φύσιν, ἀθάνατοι δὲ φύσει ἐξ αὐτοῦ τοῦ ἀθανάτου καὶ ὄντος ἐν ἑαυτῷ ζωὴ καὶ ἀθανασία καταξιωθέντες γενέσθαι, οὐ παρὰ τοῦτο οὐκ εἰσὶ φόβῳ καὶ τρόμῳ καὶ ὑπὸ ἀπολογίαν καὶ ἐξέτασιν καὶ κέλευσιν καὶ προσταγὴν τῆς ἁγίας θεότητος δεδουλωμένοι. 18. Ἔνθεν γάρ ἐστι * τὸ ζητούμενον τῆς ἀληθείας ἀκρίβασμα, τὸ υἱὸν μὲν λέγειν, λέγειν δὲ καὶ ἔχειν οὐχ ἁπλῶς ὀνόματι, ἀλλὰ υἱὸν κατὰ φύσιν υἱόν. καὶ ἐν ἡμῖν γὰρ πολλοὶ καλοῦνται υἱοί, μὴ ὄντες ἡμῶν υἱοὶ κατὰ φύσιν. οἱ δὲ ἀληθινοὶ υἱοὶ οἱ γνήσιοι καλοῦνται, οἱ κατὰ φύσιν ὑφ' ἡμῶν γεγεννημένοι. καὶ εἰ μὲν οὖν υἱὸς μόνον ἐκαλεῖτο, ὡς καὶ πάντες ἐκλήθησαν υἱοὶ θεοῦ, ἄρα οὐδὲν διαλλάττει τῶν ἄλλων. καὶ πῶς ὡς θεὸς προσκυνεῖται; ἔδει οὖν καὶ τὰ ἄλλα πάντα, ἐφ' οὓς τὸ ὄνομα τῆς υἱοθεσίας ἐπικέκληται, κατ' αὐτὸν προσκυνεῖσθαι, ἐπειδὴ υἱοὶ θεοῦ προσαγορεύονται. ἀλλὰ ἡ ἀλήθεια οὐκ ἔχει οὕτως, ἀλλ' οἶδεν ἀεὶ ἕνα μονογενῆ υἱὸν θεοῦ, ᾧ πάντα λατρεύει καὶ προσκυνεῖ, «καὶ πᾶν γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός». ἀλλ' οὔτε τὸ ἅγιον πνεῦμα ἐξισοῦται τοῖς ἄλλοις πνεύμασιν, ἐπειδὴ ἕν ἐστι τὸ πνεῦμα τοῦ θεοῦ, πνεῦμα ἐκ πατρὸς ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον. οὗτοι δὲ βούλονται αὐτὸ εἶναι κτίσμα κτίσματος. φασὶ γὰρ ὅτι «πάντα δι' αὐτοῦ γέγονε, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν». ἄρα, φασί, καὶ τὸ πνεῦμα ἐκ τῶν ποιημάτων ὑπάρχει, ἐπειδὴ «πάντα δι' αὐτοῦ γέγονε». καὶ ἀγνοοῦσιν οἱ μάτην ἑαυτῶν τὴν ψυχὴν ἀπολέσαντες ὅτι ἄλλα ἐστὶ τὰ κτίσματα καὶ ἄλλα τὰ ἄκτιστα, πατὴρ καὶ υἱὸς καὶ ἅγιον 3.168 πνεῦμα, εἷς θεός, τριὰς ἐν ἀληθείᾳ καὶ μονὰς ἐν ἑνότητι. διὰ τοῦτο γὰρ ὅτι εἷς θεός, ὅτι οὐ δύο πατέρες οὔτε δύο υἱοὶ οὔτε δύο πνεύματα ἅγια καὶ ἐπειδὴ οὐκ ἀλλότριος ὁ υἱὸς τοῦ πατρός, ἀλλ' ἐξ αὐτοῦ γεγεννημένος καὶ οὐκ ἀλλότριον τὸ πνεῦμα τὸ ἅγιον, ἀλλ' ὁ μὲν υἱὸς μονογενὴς γεγεννημένος ἀνάρχως καὶ ἀχρόνως, τὸ δὲ ἅγιον πνεῦμα, ὡς οἶδεν αὐτὸς ὁ πατὴρ καὶ ὁ μονογενής, οὔτε γεννητὸν οὔτε κτιστὸν οὔτε ἀλλότριον πατρὸς καὶ υἱοῦ, ἀλλ' ἐκ πατρὸς ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον. «τὸ πνεῦμά μου» γάρ φησιν, «ἐφέστηκεν ἐν μέσῳ ὑμῶν», καὶ «ἔχρισε τὸν Χριστὸν ἐν πνεύματι ἁγίῳ.» εἰ αὐτὸς ὁ μονογενὴς χρίεται ἐν πνεύματι, τίς ἐγκαλέσει τῇ ἁγίᾳ τριάδι; 19. Εἶτα πάλιν φησὶν ὁ μανιώδης Ἄρειος· «πῶς εἶπεν ὁ κύριος, «τί με λέγεις ἀγαθόν; εἷς ἐστιν ἀγαθὸς ὁ θεός», ὡς αὐτοῦ ἀρνουμένου τὴν ἀγαθότητα· καὶ τίς ἄλλος οὕτως ἀγαθὸς ὡς ὁ μονογενής, ὃς ἔδωκεν ἑαυτὸν ἀντίλυτρον τῶν ἡμετέρων ψυχῶν; καὶ οὐκ οἴδασι θεοῦ τὴν δύναμιν καὶ τὴν ἀγαθότητα οὔτε τὴν οἰκονομίαν τῆς τοῦ θεοῦ σοφίας, ψυχικοὶ ὄντες καὶ σαρκικοί, ἀνακρινόμενοι ἀπὸ ἁγίου πνεύματος, κοῦφοι ὄντες ἀπ' αὐτοῦ, μὴ ἔχοντες τὴν τοῦ ἁγίου πνεύματος δωρεάν, τὴν σοφίζουσαν πάντα ἄνθρωπον. πάλιν δὲ αἰτοῦνται αὐτόν, φησίν, οἱ υἱοὶ Ζεβεδαίου διὰ τῆς αὐτῶν μητρὸς τὸ ἐν τῇ βασιλείᾳ αὐτοῦ ἕνα καθίσαι ἐκ δεξιῶν καὶ ἕνα ἐξ εὐωνύμων, καὶ ἔφη αὐτοῖς· «οὐκ οἴδατε τί αἰτεῖσθε. δύνασθε πιεῖν τὸ