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of saying "all things," since the Holy Spirit is nowhere counted among all things. Therefore, you ought to consider, or any other worse person than you, that the Father also came to be through the Son, according to your blasphemous suspicion. For the statement is altogether comprehensive, asserting that all things came to be through him. But if it is blasphemous 3.204 and foolish to think such a thing concerning the Father, the same is true for those who think concerning the Holy Spirit who is numbered with the Father and the Son. For if he were one of the things that have come to be, he would not be numbered with the uncreated Father and the uncreated Son; but because he is uncreated, he is numbered with them; for he said, "Go and baptize in the name of the Father and of the Son and of the Holy Spirit." How then could the Spirit be created, who is testified to that "he proceeds from the Father" and "he receives from what is mine," through whom also the perfect salvation of men and the incarnate economy was fulfilled unto all justification. For "he anointed him with the Holy Spirit," says the scripture concerning the Lord. The Father would not have anointed the incarnate economy, united with the Word of God into one Godhead, with a creature; but since the Trinity is one, three perfect ones, one Godhead, it was necessary for this to happen economically in the Son, so that the Trinity might be understood as one, being altogether glorified in all things, just as when discussing the Spirit against all the heresies, we have brought forward not one or two testimonies that the Spirit is of God, glorified with the Father and the Son, being uncreated and unchangeable and perfect. And the argument concerning this, devised by the contentious against themselves, has also fallen. 57. But let us turn ourselves again to their other statements. For they say again, not reasonably holding to the saying, that the Savior himself said, "Why do you call me good? One is good, God," and thereby separated himself from the substance and hypostasis of the Father. But the whole thing is ridiculous. For if he who has done so many good things for us is not judged good by them, then who is good? And what could be more wicked than this, that he who gave his life for the sheep, who came to suffer by his own will, being the impassible God; that he who granted us the gift of forgiveness of sins; that he who performed healings in all Israel; who from his own goodness gathered together such a race of men to the Father in goodness; who is the ruler of goodness and the master of peace; the good Word from above from the Father, begotten of the good Father; who gives food to all flesh; who has worked all goodness for men and for all things that have been made by him, is not judged good by them. And those who bring forgetfulness upon themselves do not know that he returned the word to the one who asked 3.205, so that he might take down the arrogance of his pride. For he was boasting, coming from the scribes, as one who had accurately kept the statutes of the law, priding himself on his righteousness and goodness, and said, "Good teacher, what must I do to inherit eternal life?" And since he thought of himself as having such great righteousness, the Lord, wishing to refer all goodness to God, that no one is good except him, so that no one wearing flesh might draw any pride to himself, for this reason said, "Why do you call me good? No one is good except one, God," so that he, being such and so great, by saying such a word, might take down the puffing up in the one who spoke, who had a conceit about righteousness, and so that he might rebuke his heart, calling him a good teacher with his lips, but not abiding in his good teaching. And that he is indeed good, he himself teaches, saying, "I have done many good works among you; for which of these works, then, do you stone me?" For to whom is this not clear and most manifest, especially since many of his creations are and are called good, as the divine scripture says. For behold, the divine writing speaks of many good things; "There was a good man," it says, "Saul, son of Kish, of the tribe of Benjamin, taller than any

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τοῦ εἰπεῖν ὅτι «πάντα», μηδαμοῦ ὄντος σὺν πᾶσιν ἀριθμουμένου τοῦ ἁγίου πνεύματος. ἄρα γοῦν καὶ διανοηθῆναι ὀφείλετε, ἢ καὶ ἄλλος τις χείρων ὑμῶν ἕτερος, καὶ τὸν πατέρα διὰ τοῦ υἱοῦ γεγονέναι κατὰ τὴν βλάσφημον ὑμῶν ὑπόνοιαν. ὁμοῦ γὰρ συμπεριληπτικός ἐστιν ὁ λόγος φάσκων τὰ πάντα δι' αὐτοῦ γεγονέναι. εἰ δὲ βλάσφημον περὶ 3.204 τοῦ πατρὸς λογίζεσθαι τὸ τοιοῦτον καὶ μωρόν, τὸ ὅμοιον καὶ ἐπὶ τοῖς διανοουμένοις περὶ τοῦ ἁγίου πνεύματος τοῦ σὺν πατρὶ ἀριθμουμένου καὶ υἱῷ. εἰ γὰρ ἦν τῶν γεγονότων, οὐκ ἂν τῷ ἀκτίστῳ πατρὶ καὶ υἱῷ ἀκτίστῳ συνηριθμεῖτο, ἀλλ' ὅτι ἄκτιστόν ἐστιν συναριθμεῖται· εἶπε γὰρ «ἀπελθόντες βαπτίσατε εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος». πῶς δὲ κτιστὸν εἴη τὸ πνεῦμα τὸ μαρτυρούμενον ὅτι «ἐκ τοῦ πατρὸς ἐκπορεύεται» καὶ «ἐκ τοῦ ἐμοῦ λαμβάνει», δι' οὗ καὶ ἡ τελεία τῶν ἀνθρώπων σωτηρία καὶ ἔνσαρκος οἰκονομία εἰς πᾶσαν δικαίωσιν ἐπληρώθη. «ἔχρισε γὰρ αὐτὸν πνεύματι ἁγίῳ» φησὶν ἡ γραφὴ περὶ τοῦ κυρίου. οὐκ ἂν δὲ τὴν ἔνσαρκον οἰκονομίαν σὺν τῷ θεῷ λόγῳ ἡνωμένην εἰς μίαν θεότητα ἔχρισεν ὁ πατὴρ κτίσματι, ἀλλ' ἐπειδὴ μία ἐστὶν ἡ τριάς, τρία τέλεια, μία θεότης, ἔδει ἐν τῷ υἱῷ οἰκονομικῶς τοῦτο γενέσθαι, ἵνα παντάπασι δοξαζομένη ἐν ἅπασι μία νοηθῇ ἡ τρίας, καθάπερ κατὰ πασῶν τῶν αἱρέσεων περὶ πνεύματος διηγούμενοι οὐ μίαν, οὐ δύο μαρτυρίας εἰσενέγκαμεν, ὅτι θεοῦ ἐστι πνεῦμα σὺν πατρὶ καὶ υἱῷ δοξαζόμενον, ἄκτιστον καὶ ἄτρεπτον καὶ τέλειον ὄν. ἐξέπεσε δὲ καὶ ὁ περὶ τούτου τῶν φιλονεικούντων λόγος ὁ καθ' ἑαυτῶν ἐπινενοημένος. 57. Πάλιν δὲ εἰς τὰς ἄλλας αὐτῶν λέξεις ἑαυτοὺς ἐπιδῶμεν. φασὶ γὰρ πάλιν, τὸ ῥητὸν οὐκ εὐλόγως κατέχοντες, ὅτι αὐτὸς ἔφη ὁ σωτὴρ «τί με λέγεις ἀγαθόν; εἷς ἐστιν ἀγαθός, ὁ θεός,» καὶ ἀφώρισεν ἑαυτὸν ἐντεῦθεν ἀπὸ τῆς τοῦ πατρὸς οὐσίας τε καὶ ὑποστάσεως. τὸ δὲ πᾶν ἐστι γελοιῶδες. εἰ γὰρ ὁ τοσαῦτα ἡμῖν ἀγαθὰ πεποιηκὼς οὐκ ἀγαθὸς παρ' αὐτοῖς κρίνεται, καὶ τίς ἔτι ἀγαθός; τί δὲ τούτου μοχθηρότερον εἴη, ὅτι ὁ δεδωκὼς τὴν ψυχὴν αὐτοῦ ὑπὲρ τῶν προβάτων, ὁ τῇ ἑκουσίᾳ γνώμῃ ἐλθὼν εἰς τὸ παθεῖν, ὁ ἀπαθὴς θεὸς ὤν, ὅτι ὁ τὴν δωρεὰν ἡμῖν ποιησάμενος τῶν ἁμαρτημάτων, ὅτι ὁ τὰς ἰάσεις ἐπιτελέσας ἐν παντὶ Ἰσραήλ, ὁ ἐκ τῆς αὐτοῦ ἀγαθότητος τοσοῦτον γένος τῶν ἀνθρώπων πατρὶ συναγαγὼν ἐν ἀγαθότητι, ὁ τῆς ἀγαθότητος πρύτανις καὶ τῆς εἰρήνης δεσπόζων, ὁ ἄνω ἐκ πατρὸς ἀγαθὸς λόγος ἐκ τοῦ ἀγαθοῦ πατρὸς γεγεννημένος, ὁ διδοὺς τροφὴν πάσῃ σαρκί, ὁ ἐνεργήσας ἀνθρώποις καὶ πᾶσι τοῖς ὑπ' αὐτοῦ γεγενημένοις πᾶσαν ἀγαθότητα, οὐκ ἀγαθὸς παρ' αὐτοῖς κρίνεται. καὶ οὐκ ἴσασιν οἱ λήθην ἑαυτοῖς περιποιούμενοι, ὅτι πρὸς τὸν 3.205 ἐρωτήσαντα ἀνθυπήνεγκε τὸν λόγον, ὅπως καθέλῃ τῆς ἐν αὐτῷ ἐπάρσεως τὸ φρύαγμα. αὐχῶν γὰρ ἦν ἀπὸ γραμματέων ὁρμώμενος, ὡς τὰ δικαιώματα τοῦ νόμου ἀκριβῶς φυλάξας, δικαιοσύνην τε καὶ ἀγαθότητα περὶ ἑαυτοῦ σεμνυνόμενος καὶ ἔλεγε «διδάσκαλε ἀγαθέ, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω;» καὶ ἐπειδὴ εἶχε περὶ ἑαυτοῦ ὡς περὶ * τηλικαύτης δικαιοσύνης, ὁ κύριος βουλόμενος θεῷ ἀναφέρειν τὴν πᾶσαν ἀγαθότητα, ὅτι οὐδεὶς ἀγαθὸς πλὴν αὐτοῦ, ἵνα μηδεὶς σάρκα φορῶν τῦφόν τινα ἑαυτῷ ἐπισπάσηται, τούτου ἕνεκεν ἔλεγε «τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός», ἵνα ὁ τοιοῦτος καὶ τοσοῦτος τὸν τοιοῦτον λόγον εἰπὼν καθέλῃ τὴν ἐν τῷ εἰπόντι φυσίωσιν, περὶ δικαιοσύνης τὴν οἴησιν κεκτημένῳ, καὶ ἵνα ἐλέγξῃ αὐτοῦ τὴν καρδίαν, ἀγαθὸν μὲν διδάσκαλον χείλεσιν αὐτὸν λέγοντα, μὴ ἐμμένοντα δὲ ἐν τῇ ἀγαθῇ αὐτοῦ διδασκαλίᾳ. καὶ ὅτι μὲν ἀγαθὸς τυγχάνει, αὐτὸς διδάσκει λέγων «πολλὰ καλὰ ἐποίησα ἐν ὑμῖν, περὶ ποίου οὖν αὐτῶν ἔργου λιθάζετέ με;» τίνι γὰρ τοῦτο οὐκ ἔστι σαφὲς καὶ φανερώτατον, μάλιστα πολλῶν ἀγαθῶν τῶν αὐτοῦ κτισμάτων ὄντων καὶ καλουμένων, ὥς φησιν ἡ θεία γραφή. ἰδοὺ γὰρ περὶ πολλῶν ἀγαθῶν διηγεῖται τὸ θεῖον γράμμα· «ἦν ἀγαθός» φησὶ «Σαούλ, υἱὸς Κίς, ἐκ φυλῆς Βενιαμίν, ὑψηλότερος δὲ παντὸς