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just as for those who wish to hold fast to the holy faith of the fathers, both apostolic and prophetic, and proclaimed from the beginning until now in the holy church of God, we have clearly set it forth, so that the mind may be held fast and secured, not to be fanned by the devices of the devil nor harmed by the tossing from the heresies that have abundantly sprung up in the world. For so also the Lord taught his own disciples, saying, "If what you have heard from the beginning remains in you and if what you have heard † from the beginning remains in you, you will remain in me and I in you, and I in the Father and you in me." So therefore the true things of the faith heard from the beginning from the Lord remain in the holy church of God, and for this reason the holy church of God and the orthodox faith remain in the Lord, and the only-begotten Lord in the Father, and the Father in the Son, and we in him through the Holy Spirit, if we become temples that receive his Holy Spirit; as the holy apostle of God said that "you are the temple of God and the Spirit of God dwells in you." Therefore the Spirit is God from God, through which Holy Spirit we are called temples, if we make his Spirit dwell in us. For the Spirit is the Spirit of Christ, proceeding from the Father and receiving from the Son, as the Only-begotten himself confesses. 28. All these things therefore we have related in the aforementioned discourse concerning faith in that which was written, as I said, to the regions of Pamphylia and Pisidia. But here, since we have come to the following disputed passages, we have again necessarily taken care to recall the same things, so to speak, on account of the heresiarch Arius who is before us, and the Arians from him, so that we may refute their evils which change "the sweet into bitter" and "the good into vile and the light into darkness." For to such people the "woe" is completely decreed by the Lord through the holy Isaiah, "to those who change good things into evil." And God is in no way the cause of such things, but each of these, either through vainglory or through prejudice or through voluntary philosophy or through demonic conceit, has fallen away from the truth and has introduced into the world affliction, his own wickedness. Come then, let us take up this passage, so that we may know the things spoken by the Lord, as the holy apostle says, "and we have the Spirit of God, so that we may know the things graciously given to us by God, which we also speak" and so on. For the Lord says, "give them to have life in themselves. And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent." 29. But this Arius and those from him leap up, stirring up trouble, and say: In praying to God at all and saying "Father, give them to have life in themselves," he is not equal to the one who provides life. For if he were from the substance of the Father, he himself would have bestowed life and would not have asked the Father to grant to those who receive what is given by him through requests. And they do not know, those who have perverted their own mind, that the Only-begotten came for all things, so that he might become for us an example and salvation, standing in the midst of the world as in a theater, in the manner of an athlete, refuting all things that have risen up against the truth, both from unbelief and slander and the deceit of the devil, in one place through idolatry, in another through Jewish conceit, in another through unbelief, in another through the arrogance of human opinion, in order to teach people to be humble, that no one, being a man, should consider himself to be something, but to refer everything to the Father of all. And for this reason, although he is life, as he says, "I am the life," and being able to provide life, he does not wish to disturb what is right, but as he came to gather together both the salvation and the mind of men to one origin, to one divinity, to one truth, to one concord, to one doxology, he also asks the Father in the presence of his disciples. For what son

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ὥσπερ τοῖς βουλομένοις κατέχειν τὴν ἁγίαν πατέρων πίστιν ἀποστολικήν τε καὶ προφητικὴν καὶ ἀπ' ἀρχῆς ἄχρι τοῦ δεῦρο ἐν τῇ ἁγίᾳ τοῦ θεοῦ ἐκκλησίᾳ κεκηρυγμένην, σαφῶς παρεθέμεθα, εἰς τὸ κατέχεσθαι τὴν διάνοιαν καὶ ἀσφαλίζεσθαι, τοῦ μὴ ταῖς ἐπινοίαις τοῦ διαβόλου ῥιπίζεσθαι μηδὲ κλυδωνισμῷ παραβλάπτεσθαι τῷ ἀπὸ τῶν αἱρέσεων ἐν κόσμῳ πολυβλύστως κεκινημένῳ. οὕτω γὰρ καὶ ὁ κύριος ἐδίδαξε τοὺς ἑαυτοῦ μαθητὰς λέγων, ὅτι «ἐὰν ὅπερ ἀπ' ἀρχῆς ἠκούσατε, μείνῃ ἐν ὑμῖν καὶ ἐὰν ἐν ὑμῖν μείνῃ ὃ ἠκούσατε † ἀπ' ἀρχῆς, ὑμεῖς ἐν ἐμοὶ μενεῖτε καὶ ἐγὼ ἐν ὑμῖν, κἀγὼ ἐν τῷ πατρὶ καὶ ὑμεῖς ἐν ἐμοί». ὥστε οὖν τὰ ἀπ' ἀρχῆς ἀκουσθέντα ἀπὸ τοῦ κυρίου ἀληθινὰ τῆς πίστεως μένει ἐν τῇ ἁγίᾳ τοῦ θεοῦ ἐκκλησίᾳ καὶ διὰ τοῦτο μένει ἡ ἁγία τοῦ θεοῦ ἐκκλησία καὶ ὀρθόδοξος πίστις ἐν κυρίῳ καὶ ὁ κύριος ὁ μονογενὴς ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν υἱῷ καὶ ἡμεῖς ἐν αὐτῷ διὰ τοῦ ἁγίου πνεύματος, ἐὰν γενώμεθα ναοὶ χωροῦντες τὸ ἅγιον αὐτοῦ πνεῦμα· καθὼς εἶπεν ὁ ἅγιος τοῦ θεοῦ ἀπόστολος ὅτι «ὑμεῖς ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν». ἄρα γοῦν θεὸς ἐκ θεοῦ τὸ πνεῦμα, δι' οὗ πνεύματος ἁγίου ναοὶ καλούμεθα, ἐὰν κατοικίσωμεν τὸ αὐτοῦ πνεῦμα ἐν ἡμῖν. πνεῦμα γὰρ Χριστοῦ τὸ πνεῦμα, ἐκ πατρὸς ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον, ὡς αὐτὸς ὁ μονογενὴς ὁμολογεῖ. 28. Ταῦτα οὖν πάντα ἐν τῷ περὶ πίστεως λόγῳ προειρημένῳ ὑφηγησάμεθα ἐν τῷ, ὡς εἶπον, γραφέντι εἰς τὰ μέρη τῆς Παμφυλίας καὶ Πισιδίας. ἐνταῦθα δέ, ἐπειδὴ ἐφθάσαμεν εἰς τὰς ἑξῆς ζητουμένας λέξεις, ἀναγκαίως πάλιν ἐπιμνημονεῦσαι ἐσπουδάσαμεν τὰ αὐτά, ὡς εἰπεῖν, διὰ τὸν προ3.178 κείμενον αἱρεσιάρχην Ἄρειον καὶ τοὺς ἀπ' αὐτοῦ Ἀρειανοὺς, ἵνα ἐκλύσωμεν τὰς αὐτῶν κακίας τὰς «τὸ γλυκὺ εἰς πικρὸν» μεταβαλλούσας καὶ «τὸ ἀγαθὸν εἰς φαῦλον καὶ τὸ φῶς εἰς σκότος». τοῖς γὰρ τοιούτοις τελείως ὑπὸ τοῦ κυρίου διὰ τοῦ ἁγίου Ἠσαΐου τὸ οὐαὶ ὁρίζεται, «τοῖς τὰ ἀγαθὰ εἰς κακὰ μεταβάλλουσι». καὶ θεὸς οὐδαμοῦ αἴτιος τῶν τοιούτων, ἀλλ' ἕκαστος τούτων ἢ κατὰ κενοδοξίαν ἢ κατὰ πρόληψιν ἢ κατὰ ἐθελοσοφίαν ἢ κατὰ οἴησιν δαιμονιώδη ἐξέπεσε τῆς ἀληθείας καὶ τῷ κόσμῳ παρεισήγαγε θλῖψιν, τὴν αὐτοῦ μοχθηρίαν. Φέρε γοῦν διὰ ταύτης τῆς λέξεως διαλάβωμεν, ἵνα γνῶμεν τὰ ὑπὸ κυρίου λελαλημένα, ὥς φησιν ὁ ἅγιος ἀπόστολος «καὶ ἡμεῖς πνεῦμα θεοῦ ἔχομεν, ἵνα γνῶμεν τὰ ὑπὸ θεοῦ χαρισθέντα ἡμῖν, ἃ καὶ λαλοῦμεν» καὶ τὰ ἑξῆς. φησὶ γοῦν ὁ κύριος «δὸς αὐτοῖς ζωὴν ἔχειν ἐν ἑαυτοῖς. αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν». 29. Ἀναπηδᾷ δὲ κυκῶν οὗτος ὁ Ἄρειος καὶ οἱ ἀπ' αὐτοῦ καὶ λέγουσι· τῷ ὅλως εὔξασθαι τῷ θεῷ καὶ λέγειν «πάτερ δὸς αὐτοῖς ζωὴν ἔχειν ἐν ἑαυτοῖς», οὐκ ἔστιν ἴσος τῷ παρέχοντι τὴν ζωήν. εἰ γὰρ ἦν ἐκ τῆς τοῦ πατρὸς οὐσίας, αὐτὸς ἂν ἐχαρίζετο τὴν ζωὴν καὶ οὐκ ἂν ᾐτεῖτο τὸν πατέρα δοῦναι τοῖς λαμβάνουσι τὰ ὑπ' αὐτοῦ διδόμενα δι' αἰτήσεων. καὶ οὐκ ἴσασιν οἱ καθ' ἑαυτῶν τὴν διάνοιαν διαστρέψαντες ὅτι τὰ πάντα ὁ μονογενὴς ἦλθεν, ἵνα γένηται ἡμῖν ὑπογραμμὸς καὶ σωτηρία, μέσος ἑστὼς τοῦ κόσμου ὡς ἐπὶ θεάτρου ἀθλητοῦ δίκην διαλύων πάντα τὰ κατὰ τῆς ἀληθείας ἐπαναστάντα ἔκ τε τῆς ἀπιστίας καὶ συκοφαντίας καὶ πλάνης διαβόλου, πῆ μὲν διὰ εἰδωλολατρείας πῆ δὲ διὰ Ἰουδαϊκῆς οἰήσεως πῆ δὲ δι' ἀπιστίας πῆ δὲ διὰ τῆς ἐπάρσεως τῆς τῶν ἀνθρώπων ὑπολήψεως, ἵνα διδάξῃ τοὺς ἀνθρώπους ταπεινοφρονεῖν, τοῦ μή τινα ἑαυτὸν ἡγήσασθαί τι ἄνθρωπος ὤν, ἀλλ' εἰς τὸν πατέρα τῶν ὅλων ἀναφέρειν τὸ πᾶν. καὶ διὰ τοῦτο καίπερ ὢν ζωή, ὡς λέγει «ἐγώ εἰμι ἡ ζωή», δυνάμενος παρέχειν τὴν ζωὴν οὐ βούλεται ταράξαι τὸ δίκαιον, ἀλλὰ ὡς ἦλθεν εἰς μίαν ἀρχήν, εἰς μίαν θεότητα, εἰς μίαν ἀλήθειαν, εἰς μίαν ὁμόνοιαν, εἰς μίαν δοξολογίαν, συναγαγεῖν τῶν ἀνθρώπων σωτηρίαν τε καὶ διάνοιαν, καὶ ἐνώπιον τῶν μαθητῶν τὸν πατέρα αἰτεῖται. τίς γὰρ υἱὸς