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their very words and the contrivances of their enmity towards the Son and the Holy Spirit blaspheme against the Son of God and the Holy Spirit. And yet again, having exposed the things wickedly devised by them, we have overthrown them. 78. Again they select some words from the gospel and say: why "can the Son do nothing of himself, unless he sees the Father doing it?" And they do not understand from the beginning the things that are said, that it is not that the Father made something first and afterwards the Son crafted it. For what heaven did the Father make by himself, so that the Son, having taken the likeness from the model of the first heaven, should work in this way? But none of those who contrive wickedness can show this. "For in the beginning God made the heaven and the earth." But at the same time in the beginning in the creation of the world he says, "Let us make man in our image and after our likeness," and he did not say, Come, I will make and I will show you how you are to work. Then, "and God made man," and he did not say, he made and showed the Son how man must be made. For the Son was not in ignorance, that after learning a craft he should then work the things from it. But since again our Lord, having come, put on the flesh and became man and lived among us, and had his discourse with the Jews, who thought he was abolishing the things of the Father, wishing to elevate their mind, so that they would not pay attention only to his incarnation, he said, "the Son does nothing, unless he sees the Father doing it," in order to show that the work of the Son is the work of the Father and that the Father is well-pleased with his whole economy of work. Thus also, stumbling in sequence over the other words like wild beasts and being convicted by the presence of the lightning of the Word, of the truth, they will be put to flight. "Flash forth lightn3.227ing, and you will scatter them; send out your arrows, and you will throw them into confusion." 79. For there is added to this saying what they select in sequence and say from the gospel: "For the Father loves the Son, and shows him all that he himself is doing; and greater works than these will he show him, that you may marvel," and again "the Father raises the dead and gives them life. Likewise the Son also gives life to whom he will," and again "for the Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father." See now for me, Arius, the end of the discourse with you, where the argument has concluded. He did not say some yes and some no, but "that all may honor the Son, as they honor the Father." Therefore, do not dishonor the Son, lest you dishonor the Father. For if you reckon anything in the Son to be subordinate or think of a defect, does not your thought then ascend also to the Father? For it is of the same audacity for you to think less of the Son and not to honor him, just as you honor the Father. For to what end does the Father give to him, tell me, O noble one, what does he say? "that the Son may give life to whom he will"; he did not say to whom he is commanded. And it was necessary for the Son to receive all these things from the Father, but not to be less than the Father, especially in two ways: first, for the sake of leading our thought up to one union of Godhead, of Father and Son and Holy Spirit, and not leading the reasoning of men down to divisions and polytheism, but referring it to one unity; second, also with respect to the change of glory of the incarnate presence and the conjoining of his Godhead. For since he came to gladden his disciples through the promise which he spoke that "there are some of those standing here, who shall not taste of death, until they see the Son of Man coming in his glory," "and on the eighth day," as the gospel says, or as the other says "after six days," —not that the evangelists say different things from one another, but the accuracy being one, and always being secured, so that there may not be an occasion for men to stumble in necessary things, since indeed

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κατὰ τοῦ υἱοῦ τοῦ θεοῦ καὶ τοῦ ἁγίου πνεύματος βλασφημούντων αὐτοὶ οἱ λόγοι καὶ τὰ ἐπινοήματα τῆς πρὸς τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα ἔχθρας. καὶ ἔτι πάλιν τὰ κακῶς ὑπ' αὐτῶν ἐπινοούμενα φωράσαντες ἀνετρέψαμεν. 78. Πάλιν ἀναλέγουσι τῶν ἐκ τοῦ εὐαγγελίου λέξεις τινὰς καί φασιν· διὰ τί «οὐ δύναται ποιεῖν οὐδὲν ὁ υἱὸς ἀφ' ἑαυτοῦ, ἐὰν μὴ ἴδῃ τὸν πατέρα ποιοῦντα;» καὶ οὐ νοοῦσιν ἀπ' ἀρχῆς τὰ λεγόμενα, ὅτι καίτοι γε ὁ πατὴρ οὐ πρότερον ἐποίησε καὶ ὕστερον ὁ υἱὸς ἐτεχνάσατο. ποῖον γὰρ οὐρανὸν ἐποίησε καθ' ἑαυτὸν ὁ πατήρ, ἵνα ἀπὸ τοῦ τύπου τοῦ πρώτου οὐρανοῦ λαβὼν τὸ ὁμοίωμα ὁ υἱὸς οὕτως ἐργάσηται; ἀλλ' οὐδεὶς τοῦτο δύναται δεῖξαι τῶν τὴν κακίαν ἐπινοούντων. «ἐν ἀρχῇ γὰρ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν». ἀλλ' ἅμα ἐν ἀρχῇ ἐν τῇ κοσμοποιίᾳ φάσκει «ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν», καὶ οὐκ εἶπε, δεῦρο ποιήσω καὶ ὑποδείξω πῶς ἐργάσῃ. ἔπειτα δὲ «καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον», καὶ οὐκ εἶπεν, ἐποίησε καὶ ἔδειξε τῷ υἱῷ πῶς δεῖ ποιεῖν τὸν ἄνθρωπον. οὔτε γὰρ ἐν ἀγνοίᾳ ἦν ὁ υἱός, ἵνα μετὰ τὸ μαθεῖν τέχνην τότε τὰ ἐξ αὐτῆς ἐργάσηται. ἀλλ' ἐπειδὴ πάλιν ἐλθὼν ὁ κύριος ἡμῶν τὴν σάρκα ἐνεδύσατο καὶ ἄνθρωπος ἐγένετο καὶ ἐν ἡμῖν συνανεστράφη, εἶχε δὲ πρὸς τοὺς Ἰουδαίους τὸν λόγον, οἵτινες ἐνόμιζον αὐτὸν τὰ τοῦ πατρὸς καταλύειν, βουλόμενος ἀναγαγεῖν αὐτῶν τὴν διάνοιαν, τοῦ μὴ προσέχειν τῇ αὐτοῦ ἐνανθρωπήσει μόνον, ἔλεγεν «οὐδὲν ποιεῖ ὁ υἱός, ἐὰν μὴ ἴδῃ τὸν πατέρα ποιοῦντα», ἵνα δείξῃ τὸ ἔργον τοῦ υἱοῦ εἶναι ἔργον τοῦ πατρὸς καὶ τὸν πατέρα εὐδοκοῦντα ἐπὶ τῇ αὐτοῦ τῆς πάσης ἐργασίας οἰκονομίᾳ. οὕτω καὶ κατὰ ἀκολουθίαν καὶ περὶ τὰς ἄλλας λέξεις προσκόπτοντες ὡς θῆρες καὶ ἐλεγχόμενοι ἀπὸ προσώπου τῆς τοῦ λόγου ἀστραπῆς, τῆς ἀληθείας, διωχθήσονται. «ἄστραψον ἀστρα3.227 πὴν καὶ σκορπιεῖς αὐτούς, ἐξαπόστειλον τὰ βέλη σου καὶ συνταράξεις αὐτούς.» 79. Πρόσκειται γὰρ ταύτῃ τῇ λέξει, ἃ ἀναλέγουσι καθ' εἱρμὸν καὶ λέγουσιν ἀπὸ τοῦ εὐαγγελίου «ὁ γὰρ πατὴρ φιλεῖ τὸν υἱόν, καὶ πάντα δείκνυσιν αὐτῷ ἃ αὐτὸς ποιεῖ, καὶ μείζονα τούτων δείξει αὐτῷ ἔργα, ἵνα ὑμεῖς θαυμάζητε», καὶ πάλιν «ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ. ὁμοίως καὶ ὁ υἱὸς οὓς θέλει ζωοποιεῖ», καὶ πάλιν «οὐδένα γὰρ ὁ πατὴρ κρινεῖ, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ υἱῷ, ἵνα πάντες τιμῶσι τὸν υἱόν, καθὼς τιμῶσι τὸν πατέρα». ὅρα δέ μοι λοιπόν, Ἄρειε, τὸ πέρας τῆς πρὸς σὲ διαλογῆς, ποῦ ἀπετέλεσεν ὁ λόγος. οὐκ εἶπε τινὰς ναὶ καὶ τινὰς οὔ, ἀλλ' «ἵνα πάντες τιμῶσι τὸν υἱόν, ὡς τιμῶσι τὸν πατέρα». μὴ ἀτίμαζε τοίνυν τὸν υἱόν, ἵνα μὴ ἀτιμάσῃς τὸν πατέρα. εἰ γάρ τι εἰς τὸν υἱὸν λογίζῃ ὑποβεβηκὸς ἢ ἐλάττωμα διανοεῖσθαι, οὐκοῦν καὶ ἐπὶ τὸν πατέρα ἀναβαίνει σου ἡ διάνοια; τῆς γὰρ αὐτῆς σοι τολμηρίας ἐστὶ τὸ εἰς τὸν υἱὸν ἐλαττόνως διανοεῖσθαι καὶ μὴ τιμᾶν αὐτόν, καθάπερ τιμᾷς τὸν πατέρα. ἵνα τί γὰρ καὶ δίδωσιν αὐτῷ ὁ πατήρ, λέγε μοι, ὦ γεννάδα, τί λέγει; «ἵνα ὃν θέλῃ ὁ υἱὸς ζωογονήσῃ»· οὐκ εἶπεν ὃν κελεύεται. ἔδει δὲ ταῦτα πάντα τὸν υἱὸν δέξασθαι παρὰ πατρός, ἀλλ' οὐκ ἐλάττονα εἶναι παρὰ τὸν πατέρα, μάλιστα κατὰ δύο τρόπους· πρῶτον μὲν διὰ τὸ ἀναγαγεῖν ἡμῶν τὴν διάνοιαν εἰς μίαν ἕνωσιν θεότητος, πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, καὶ μὴ εἰς μερισμοὺς καὶ πολυθεΐαν καταγαγεῖν τὸν τῶν ἀνθρώπων λογισμόν, ἀλλ' ἀναφέρειν εἰς μίαν ἑνότητα· δεύτερον δὲ καὶ εἰς τὴν τῆς ἐνσάρκου παρουσίας μεταβολὴν δόξης καὶ συνένωσιν τῆς αὐτοῦ θεότητος. ἐπειδὴ γὰρ ἦλθε τοὺς μαθητὰς αὐτοῦ εὐφρᾶναι διὰ τῆς ὑποσχέσεως ἧς εἶπεν ὅτι «εἰσὶ τῶν αὐτοῦ ἑστώτων, οἵτινες οὐ μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσι τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ δόξῃ αὐτοῦ», «καὶ τῇ ὀγδόῃ ἡμέρᾳ», ὡς λέγει τὸ εὐαγγέλιον, ἢ ὡς τὸ ἕτερον λέγει «μετὰ ἓξ ἡμέρας», -οὐ τῶν εὐαγγελιστῶν ἕτερα ἀνθ' ἑτέρων λεγόντων, ἀλλὰ μιᾶς οὔσης τῆς ἀκριβείας, ἀεί ποτε δὲ ἀσφαλιζομένης, ἵνα μὴ πρόφασις γένηται τὸ τοὺς ἀνθρώπους προσκόπτειν ἐν τοῖς ἀναγκαίοις, ἐπειδήπερ