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But the same to God and the Father who begot him, as not the same to man, insofar as without emanation and passion, as insofar as without seed and pleasure. and just as he was in the likeness of sinful flesh, insofar as he endured hunger and thirst and sleep in the flesh, from which passions bodies are moved sinfully, but while enduring the aforementioned passions of the flesh he was not moved sinfully from them, so also the Son, being Son of God and "being in the form of God" and being "equal" to God, had the properties of the Godhead, being bodiless in substance and like the Father according to Godhead and bodilessness and energies. just as he is like the flesh by being flesh and enduring the passions of the flesh, yet not being the same, 3.280 so he is like God insofar as he is God, he is not the form of the God, but of God, nor is he equal to the God, but to God, nor does he possess the Godhead authoritatively as the Father does. For just as he was not moved sinfully as a man, but was similarly carried by energy as a man, *. "For whatever the Father does, the Son does likewise." Just as, then, here he was moved not sinfully, but similarly to those in the flesh. For it is absurd for him, having come from what is according to nature to what is contrary to nature, that is, from being God becoming Son of man, to become like those according to nature, that is, men by nature, in what is contrary to his own nature, but in what is according to his own nature not to be like his Father according to nature, having been begotten God from God; and it is clear that those who do not say the Son is like the Father according to substance say he is neither a son, but only a creature, nor the Father a father, but a creator, since the concept of 'like' does not lead the Son to identity with the Father, but to likeness according to substance and ineffable, impassible genuineness from him-for as, I will say again, being made in the likeness of men and in the likeness of sinful flesh he was not led to identity with man, but to the likeness of the substance of flesh for the reasons stated, so neither the Son, being made like in substance to the Father who begot him, will bring his own substance to identity with the Father, but to likeness. 10. And if anyone, attending to the wisdom of the world, which God has made foolish, should not attend to the proclamation in the wisdom of God and confess with faith the likeness even according to substance of the Son to the Father, as speaking falsely of the Father and the Son, and saying neither Father truly nor Son, but creator and creature, and applying the concept of Father and Son in common to the rest of the created things, and 3.281 wishing to play the sophist either by exceeding in usefulness, as the first of the created things that came to be through him, or by an excess of greatness, and in no way confessing the ecclesiastical faith in the Father and Son, wishing to preach a gospel contrary to that which the apostles preached to us, let him be anathema. And having taken up the words according to the blessed Paul, "we have said before and now I say again," we also necessarily say again: If anyone, hearing of the only wise Father and of wisdom his only-begotten Son, should say that wisdom is the same as the only wise one, thus denying that he is a Son, let him be anathema. And if anyone, hearing of the wise Father and wisdom his Son, should say that wisdom is unlike even according to substance to the wise God, thus not saying the wise one is truly the Father of wisdom, let him be anathema. And if anyone, thinking of God the Father, but of him who was in the beginning Word and God, should not say this one was with God, Word and God to that very God with whom he was Word and God, thus not truly saying he is a Son, let him be anathema. And if anyone, hearing of the only-begotten God the Word as Son of God with whom he was Word and God, should say God the Word is unlike even according to substance to the Father, the God of God and Father, with whom the only-begotten was in the beginning God the Word, thus not truly saying he is a Son, let him be anathema. And if anyone, hearing of the Son as the "image of the invisible God," should say the image is the same as the invisible God, thus not confessing

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ταὐτὸν δὲ τῷ θεῷ καὶ πατρὶ τῷ γεννήσαντι, ὡς οὐ ταὐτὸν τῷ ἀνθρώπῳ, καθὸ ἄνευ ἀπορροίας καὶ πάθους, ὡς καθὸ ἄνευ σπορᾶς καὶ ἡδονῆς. καὶ ὥσπερ ἐν ὁμοιώματι σαρκὸς ἁμαρτίας ἐγένετο, καθὸ πεῖνάν τε καὶ δίψαν καὶ ὕπνον ἐν τῇ σαρκὶ ὑπέμεινεν, ἐξ ὧν παθῶν ἁμαρτητικῶς κινεῖται τὰ σώματα, ὑπομένων δὲ τὰ σαρκὸς προειρημένα πάθη οὐκ ἐξ αὐτῶν ἁμαρτητικῶς ἐκινεῖτο, οὕτω καὶ ὁ υἱός, υἱὸς ὢν τοῦ θεοῦ καὶ «ἐν μορφῇ ὑπάρχων θεοῦ» καὶ «ἴσα» ὢν θεῷ, τὰ μὲν ἰδιώματα εἶχε τῆς θεότητος, κατ' οὐσίαν ἀσώματος ὢν καὶ ὅμοιος τῷ πατρὶ κατὰ τὴν θεότητα καὶ ἀσωματότητα καὶ τὰς ἐνεργείας. ὥσπερ ὅμοιος τῇ σαρκὶ τῷ σὰρξ εἶναι καὶ πάθη σαρκὸς ὑπομένειν, μὴ μέντοι τὸν αὐτὸν εἶναι, 3.280 οὕτως ὅμοιος τῷ θεῷ καθὸ θεὸς ὢν οὔτε μορφή ἐστι τοῦ θεοῦ, ἀλλὰ θεοῦ, οὔτε ἴσα ἐστὶ τῷ θεῷ, ἀλλὰ θεῷ, οὔτε αὐθεντικῶς ἔχει τὴν θεότητα ὡς ὁ πατήρ. ὥσπερ γὰρ οὐχ ἁμαρτητικῶς ἐκινεῖτο ὡς ἄνθρωπος, ἀλλ' ὁμοίως ἐφέρετο ἐνεργείᾳ ὡς ἄνθρωπος, *. «ἅπερ γὰρ ἂν ὁ πατὴρ ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ». ὥσπερ οὖν ἐνταῦθα οὐχ ἁμαρτητικῶς, ἀλλ' ὁμοίως τοῖς ἐν σαρκὶ ἐκινεῖτο τῶν γὰρ ἀτόπων ἐστὶν ἀπὸ μὲν τοῦ κατὰ φύσιν ἐλθόντα αὐτὸν εἰς τὸ παρὰ φύσιν, τουτέστιν ἀπὸ θεοῦ γενόμενον υἱὸν ἀνθρώπου, ὅμοιον γενέσθαι τοῖς κατὰ φύσιν, τουτέστι τοῖς φύσει ἀνθρώποις, ἐν τῷ ἑαυτοῦ παρὰ φύσιν, ἐν δὲ τῷ κατὰ φύσιν ἑαυτοῦ μὴ εἶναι ὅμοιον αὐτὸν τῷ κατὰ φύσιν πατρί, ἐκ θεοῦ θεὸν γεννηθέντα· καὶ φανερὸν ὅτι οἱ μὴ κατ' οὐσίαν λέγοντες ὅμοιον τῷ πατρὶ τὸν υἱὸν οὔτε υἱὸν λέγουσιν, ἀλλὰ κτίσμα μόνον, οὔτε τὸν πατέρα πατέρα, ἀλλὰ κτίστην, τῆς ὁμοίου ἐννοίας οὐκ ἐπὶ τὴν ταυτότητα τοῦ πατρὸς ἀγούσης τὸν υἱόν, ἀλλ' ἐπὶ τὴν κατ' οὐσίαν ὁμοιότητα καὶ ἀπόρρητον ἐξ αὐτοῦ ἀπαθῶς γνησιότητα-ὡς γάρ, πάλιν ἐρῶ, ἐν ὁμοιώματι ἀνθρώπων καὶ ἐν ὁμοιώματι σαρκὸς ἁμαρτίας γενόμενος οὐκ ἐπὶ τὴν ταυτότητα ἤγετο τοῦ ἀνθρώπου, ἀλλ' ἐπὶ τὴν τῆς σαρκὸς οὐσίας ὁμοιότητα διὰ τὰ εἰρημένα, οὕτως οὐδὲ ὁ υἱὸς ὅμοιος κατ' οὐσίαν γενόμενος τῷ γεννήσαντι πατρὶ εἰς ταυτότητα ἄξει τοῦ πατρὸς τὴν ἑαυτοῦ οὐσίαν, ἀλλ' ἐπὶ τὴν ὁμοιότητα. 10. Καὶ εἴ τις τῇ σοφίᾳ τοῦ κόσμου προσέχων, ἣν ἐμώρανεν ὁ θεός, μὴ προσέχοι τῷ ἐν σοφίᾳ θεοῦ κηρύγματι καὶ μετὰ πίστεως τὴν ὁμοιότητα καὶ κατ' οὐσίαν τοῦ υἱοῦ πρὸς πατέρα ὁμολογοίη, ὡς ψευδωνύμως λέγων τὸν πατέρα καὶ τὸν υἱόν, καὶ μήτε πατέρα λέγων ἀληθῶς μήτε υἱόν, ἀλλὰ κτίστην καὶ κτίσμα, καὶ κοινοποιῶν τὴν τοῦ πατρὸς καὶ τοῦ υἱοῦ ἔννοιαν ἐπὶ τῶν λοιπῶν ποιημάτων, καὶ 3.281 σοφίζεσθαι θέλων εἴτε χρείᾳ ὑπερβάλλοντα, ὡς τὸ πρῶτον τῶν ποιημάτων τῶν γεγονότων δι' αὐτοῦ, εἴτε ὑπερβολῇ τοῦ μεγέθους, καὶ κατὰ μηδὲν ὁμολογῶν τὴν ἐκκλησιαστικὴν πίστιν τὴν εἰς πατέρα τε καὶ υἱόν, ὡς παρ' ὃ εὐηγγελίσαντο ἡμᾶς οἱ ἀπόστολοι θέλων εὐαγγελίσασθαι, ἀνάθεμα ἔστω. Καὶ τὸ κατὰ τὸν μακάριον Παῦλον «προειρήκαμεν καὶ ἄρτι πάλιν λέγω» ἀνειληφότες καὶ πάλιν ἀναγκαίως φαμέν· εἴ τις τὸν σοφὸν μόνον ἀκούων πατέρα καὶ σοφίαν τὸν μονογενῆ τούτου υἱόν, ταὐτὸν εἶναι λέγοι τὴν σοφίαν τῷ μόνῳ σοφῷ, ἀναιρῶν τὸ εἶναι υἱόν, ἀνάθεμα ἔστω. Καὶ εἴ τις τὸν σοφὸν ἀκούων πατέρα καὶ σοφίαν τὸν υἱὸν αὐτοῦ, ἀνόμοιον λέγοι καὶ κατ' οὐσίαν τὴν σοφίαν τοῦ σοφοῦ θεοῦ, ὡς μὴ λέγων τὸν σοφὸν τῆς σοφίας ἀληθῶς πατέρα, ἀνάθεμα ἔστω. Καὶ εἴ τις τὸν θεὸν νοῶν τὸν πατέρα, τὸν δὲ ἐν ἀρχῇ λόγον τε καὶ θεὸν τοῦτον μὴ λέγοι πρὸς τὸν θεόν, λόγον τε καὶ θεὸν αὐτῷ τῷ θεῷ τῷ πρὸς ὃν λόγος τε καὶ θεός, ὡς μὴ λέγων ἀληθῶς υἱόν, ἀνάθεμα ἔστω. Καὶ εἴ τις τὸν μονογενῆ θεὸν λόγον υἱὸν ἀκούων τοῦ θεοῦ πρὸς ὃν ὁ λόγος τε καὶ θεός, ἀνόμοιον λέγοι καὶ κατ' οὐσίαν τὸν θεὸν λόγον τοῦ πατρός, τὸν θεὸν τοῦ θεοῦ καὶ πατρός, πρὸς ὃν ὁ μονογενὴς ἐν ἀρχῇ ἦν θεὸς λόγος, ὡς μὴ λέγων ἀληθῶς υἱόν, ἀνάθεμα ἔστω. Καὶ εἴ τις «εἰκόνα» ἀκούων τὸν υἱὸν «τοῦ θεοῦ τοῦ ἀοράτου» ταὐτὸν λέγοι τὴν εἰκόνα τῷ θεῷ τῷ ἀοράτῳ, ὡς μὴ ὁμολογῶν