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of the people, above the shoulder and upwards», and "Samuel was good with God and men", and "the end of a matter is better than its beginning", and "open your good treasure, the heavenly one". And since these are creatures and are declared good, having come into being both through him and by him, how is it not without a doubt that we must confess the author of these things to be good? But lest I prolong the discourse on this matter—for we have spoken about this at length everywhere—I will pass on again to what follows, making an explanation of each phrase. 58. But again the all-daring ones bring forward certain sayings, sowing suspicions of defects against the one who bought them, if indeed they were bought. For when the mother of the sons of Zebedee approached and asked for one son to sit at his right and one at his left, when he comes in his 3.206 kingdom, he said to them: "You do not know what you are asking. Can you drink the cup that I am about to drink? They said: Yes, we can. And he said to them: My cup you will drink, but to sit at my right hand or at my left is not mine to give, but it is for those for whom it has been prepared by my Father." You see, he says, how he does not have authority apart from the Father, who has the authority to grant to whomever he wishes? And who of those who are right-minded would think so? For if the Son does not have authority, then who has authority? "For the Father," he says, "gives life to the dead, and so he has given also to the Son, that he might give life to whomever he wishes," and "the things of the Father are mine," and "all things have been delivered to me by my Father." Who then could still doubt? But his divine and wise word wishes to represent this, that the matter does not happen according to partiality, but according to worthiness. For it is the Lord's to grant, but he grants to each according to worthiness. And each one who has worked righteousness receives according to his own labor from the Lord, and it is no longer his alone to give, but it belongs to the one who has made himself worthy. For I dare to say that it is neither his, although he is able to give, but not willing, nor the Holy Spirit's, although the Holy Spirit is able to give according to what is said, that "to one is given wisdom through the Spirit, to another kinds of tongues in the same Spirit, to another interpretation of tongues, to another power, to another teaching, but it is the one Spirit who distributes to each as he wills." And it did not say "as he is commanded," but "as he wills." And "the Son gives life to whom he wills" and the Father "calls whom he wills to the Son." And again, neither the Father and the Son nor the Holy Spirit calls or gives or grants or gives worthiness according to partiality, but as each one prepares himself to be worthy; that is, it is not mine to give, but if you labor, it will be prepared for you by my Father. But the perfect * is that "I am the life." And I will yet pass on to other things. 59. But they say: "How do you say that he is from the perfect Godhead of God? For behold, the apostle says about him that 'God raised him from the dead'. But he who needed the help of God to raise him from the 3.207 dead, then, is one who raises by power, and another, subordinate, who is raised by the power of the mighty one." And for how long am I worn out by the foolish thoughts of those who have wrongly abraded their own foreheads? Who then raised Lazarus? Who raised the son of the widow in Nain? Who said to the daughter of the ruler of the synagogue, "Talitha cumi," that is, "Maiden, arise"? Whose name did the apostles call upon, and the dead were raised? But I think, since the apostles were reasoning with Jews, because they thought the apostles were preaching apostasy from the God of the law and because of † to the knowledge of the Holy Spirit, who knows that heresies were about to make Christ break away from the paternal will, for this reason the same apostles, referring all things to the one Godhead *, that all things came to be by the good pleasure of the Father,

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τοῦ λαοῦ, ὑπὲρ ὠμίαν καὶ ἐπάνω», καὶ ἦν «ἀγαθὸς Σαμουὴλ μετὰ τοῦ θεοῦ καὶ ἀνθρώπων», καὶ «ἀγαθὴ ἐσχάτη λόγου ὑπὲρ τὴν ἀρχήν», καὶ «ἄνοιξόν σου τὸν θησαυρὸν τὸν ἀγαθόν, τὸν οὐράνιον». τούτων δὲ κτισμάτων ὄντων καὶ ἀγαθῶν δηλουμένων, δι' αὐτοῦ τε καὶ ὑπ' αὐτοῦ γεγονότων, πῶς οὐκ ἀναμφιβόλως ἔστιν ἀγαθὸν εἶναι ὁμολογεῖν τὸν τούτων γενεσιάρχην; ἀλλ' ἵνα μὴ μηκύνω τὸν περὶ τούτου λόγον πάντη γὰρ διὰ πλάτους περὶ τούτου εἰρήκαμεν, αὖθις πάλιν εἰς τὰ ἑξῆς παρελεύσομαι, τὴν ἐπίλυσιν ἑκάστης λέξεως ποιούμενος. 58. Ἐπιφέρουσι δὲ πάλιν τινὰ ῥητὰ οἱ πάντολμοι, ἐλαττωμάτων ὑπονοίας ὑποσπείροντες εἰς τὸν αὐτοὺς ἀγοράσαντα, εἴπερ ἠγοράσθησαν. ἐν γὰρ τῷ προσελθεῖν τὴν μητέρα τῶν υἱῶν Ζεβεδαίου καὶ παρακαλέσαι τὸν ἕνα καθίσαι υἱὸν ἐκ δεξιῶν καὶ τὸν ἕνα ἐξ εὐωνύμων, ὅταν ἔλθῃ ἐν τῇ 3.206 βασιλείᾳ αὐτοῦ, ἔφη πρὸς αὐτούς· «οὐκ οἴδατε τί αἰτεῖσθε. δύνασθε πιεῖν τὸ ποτήριον ὃ μέλλω πίνειν; οἱ δὲ εἶπον; ναί, δυνάμεθα. εἶπε δὲ αὐτοῖς· τὸ μὲν ποτήριόν μου πίεσθε, τὸ δὲ καθίσαι ἐκ δεξιῶν μου ἢ ἐξ εὐωνύμων, οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ' οἷς ἡτοίμασται παρὰ τοῦ πατρός μου». ὁρᾷς, φησί, πῶς οὐκ ἔχει ἐξουσίαν πάρεξ τοῦ πατρός, τοῦ ἔχοντος τὴν ἐξουσίαν παρέχειν ᾧ βούλεται; καὶ τίς οὕτως τῶν εὖ φρονούντων νοήσειεν; εἰ γὰρ ὁ υἱὸς οὐκ ἔχει ἐξουσίαν, καὶ τίς ἔχει ἐξουσίαν; «ὁ γὰρ πατήρ» φησί «ζωογονεῖ τοὺς νεκρούς, καὶ οὕτως ἔδωκε καὶ τῷ υἱῷ, ἵνα ὃν θέλει ζωογονῇ», καὶ «τὰ τοῦ πατρὸς ἐμά ἐστι», καὶ «πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου». τίς οὖν ἔτι ἀμφιβάλλοι; τοῦτο δὲ βούλεται παριστᾶν ὁ θεῖος αὐτοῦ καὶ σοφὸς λόγος, ὅτι οὐ κατὰ προσωποληψίαν γίνεται πρᾶγμα, ἀλλὰ κατὰ ἀξίαν. κυρίου μὲν γάρ ἐστι τὸ παρέχειν, παρέχει δὲ ἑκάστῳ κατ' ἀξίαν. ἕκαστος δὲ ἐργασάμενος τὸ δίκαιον λαμβάνει κατὰ τὸν ἴδιον κόπον παρὰ τοῦ κυρίου καὶ οὐκέτι αὐτῷ μόνῳ ἐστὶ τὸ δοῦναι, ἀλλὰ τῷ ἑαυτὸν ἄξιον πεποιηκότι. τολμῶ γὰρ λέγειν ὅτι οὔτε αὐτοῦ ἐστι, καίπερ δυναμένου δοῦναι, μὴ βουλομένου δέ, οὔτε τοῦ ἁγίου πνεύματος, καίπερ δυναμένου τοῦ ἁγίου πνεύματος δοῦναι κατὰ τὸ εἰρημένον ὅτι «ᾧ μὲν δίδοται σοφία διὰ τοῦ πνεύματος, τῷ δὲ γένη γλωσσῶν ἐν τῷ αὐτῷ πνεύματι, τῷ δὲ ἑρμηνεία γλωσσῶν, τῷ δὲ δύναμις, τῷ δὲ διδασκαλία, ἓν δέ ἐστι τὸ πνεῦμα τὸ διαιροῦν ἑκάστῳ ὡς βούλεται». καὶ οὐκ εἶπε καθὼς προστάσσεται, ἀλλὰ καθὼς βούλεται. καὶ «ὁ υἱὸς ὃν θέλει ζωογονεῖ» καὶ ὁ πατὴρ «καλεῖ ὃν θέλει πρὸς τὸν υἱόν». καὶ πάλιν οὔτε ὁ πατὴρ καὶ ὁ υἱὸς οὔτε ἅγιον πνεῦμα κατὰ προσωποληψίαν καλεῖ ἢ δίδωσιν ἢ παρέχει ἢ ἀξίαν δίδωσιν, ἀλλὰ καθὼς ἑαυτὸν ἄξιον ἕκαστος εὐτρεπίζει· τουτέστιν οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ' ἐὰν κάμητε, ἔσται ὑμῖν ἡτοιμασμένον παρὰ τοῦ πατρός μου. τὸ δὲ τέλειον * ὅτι «ἐγώ εἰμι ἡ ζωή». καὶ ἔτι ὑπερβήσομαι εἰς τὰ ἕτερα. 59. Φασὶ δέ· «πῶς λέγετε αὐτὸν ἐκ τῆς τελείας τοῦ θεοῦ θεότητος; ἰδοὺ γὰρ λέγει περὶ αὐτοῦ ὁ ἀπόστολος ὅτι "3ὁ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν"3. ὁ δὲ ἐπιδεηθεὶς βοηθείας τοῦ θεοῦ τοῦ ἐγεῖραι αὐτὸν ἐκ νε3.207 κρῶν, ἄρα ἕτερός ἐστιν ὁ ἐγείρων τῇ δυνάμει, ἕτερος δὲ ὑποβεβηκὼς ὁ ἐγειρόμενος διὰ τῆς τοῦ δυνατοῦ δυνάμεως». καὶ ἕως πότε κατατρίβομαι περὶ τὰ ληρώδη νοήματα τῶν κακῶς παρατριψάντων ἑαυτῶν τὸ μέτωπον; τίς οὖν ἤγειρε τὸν Λάζαρον; τίς ἤγειρε τὸν υἱὸν τῆς χήρας τῆς ἐν Ναΐν; τίς εἶπε τῇ θυγατρὶ τοῦ ἀρχισυναγώγου «κοῦμι ταλιθά», τουτέστιν ἀνάστηθι ἡ παῖς; τίνος τὸ ὄνομα ἐπεκαλοῦντο οἱ ἀπόστολοι καὶ οἱ νεκροὶ ἠγείροντο; νομίζω δέ, ἐπειδὴ οἱ ἀπόστολοι Ἰουδαίοις προσδιελέγοντο, διὰ τὸ νομίζειν ἀποστασίαν κηρύσσειν τοὺς ἀποστόλους ἀπὸ τοῦ θεοῦ τοῦ νόμου καὶ διὰ τὸ † πρὸς τὸ γνωστὸν τοῦ ἁγίου πνεύματος, τοῦ γινώσκοντος ὅτι ἤμελλον αἱρέσεις ἀφηνιάζειν τὸν Χριστὸν ἀπὸ τοῦ πατρῴου θελήματος, τούτου ἕνεκα εἰς τὴν μίαν θεότητα τὰ πάντα ἀναφέροντες οἱ αὐτοὶ ἀπόστολοι *, ὅτι εὐδοκίᾳ παρὰ πατρὸς ἐγένοντο τὰ πάντα,