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And the Son, being spirit and born spirit from the Father, in respect to being spirit from spirit is the same as the Father, just as in respect to being flesh from the flesh of Mary is the same as men, but in respect to being born from the Father without effluence and passion and division is like the Father and not the Father himself, just as also the son according to the flesh is in the likeness of men and not himself in all respects a man. 18. Therefore, through the epistle to the Philippians, he taught us how the hypostasis of the Son is like the hypostasis of the Father; for he is spirit from the Father, and in the conception of spirit, the same, as in the conception of flesh, the same; but not the same, but like, because the spirit, which is the Son, is not the Father, and the flesh, which the Word assumed, is not from seed and pleasure, but in such a way as the gospel taught us. Through these things, therefore, as has been said before, the Son has instructed us how the Son, according to his being and according to his existing, is in all respects like the Father; but how he is like according to the will and the energy and the effects, through the epistle to the Romans from what he said "in the likeness of sinful flesh he condemned sin in the flesh." For being the same flesh, which the Son of God assumed, as sinful flesh and moved in like manner toward hunger and thirst and sleep as all flesh, it was not moved sinfully by these things. Wherefore it is said "in the likeness of sinful flesh," which is like "for whatever the Father does, these things the Son also does in like manner." For the Father, being spirit, acts authoritatively, but the Son, being spirit, does not act authoritatively as the Father, but in like manner. Therefore, insofar as it is flesh and flesh, it is the same, just as insofar as it is spirit and spirit, it is the same, 3.291 but insofar as it is without seed, it is not the same, but like, just as insofar as the Son is without effluence and passion, he is not the same, but like. And insofar as it is flesh and flesh, it is the same, as insofar as it is spirit and spirit, it is the same; but insofar as it is in the likeness of sinful flesh, it is like the movements of the flesh and not the same, just as in the likeness of movement the Son acts ministerially and not the same as the Father authoritatively; for what the Father does, the Son does not do these things himself in the same way, but in like manner. And it is clear from these things that in all respects the Son is like the Father, as a son genuinely begotten from his father. For it is among the absurdities that he, being the Son of God before the ages and by nature being God from God the Father, when contrary to his own nature he became man from Mary, became like men who are by nature in what was contrary to his own nature—for it was contrary to nature for him, being God, to become man—but that in what was according to his own nature he should not be like the Father who begot him. For if in what is contrary to his nature he is like those who are by nature, how much more is he like, in what is according to his own nature, the Father who by nature genuinely begot him. So that the Son being like the Father in all respects is added according to the scriptures. And he is like, and it was understood by us as the apostle taught us the concept of "like" through the things said before. For he is like also insofar as he is life from life, light from light, and true from true, and wisdom from wise, and in short, according to the scriptures, he is not only like according to energy and will, but according to his very being and existence and subsistence he is like in all respects to the Father who begot him, as a son to a father. 19. If the new heretics, when disputing with us, speak of unbegotten and begotten, we shall say to them: Since you, acting maliciously, do not accept the name of "substance," though it was in use by the fathers, on the grounds that it is unscriptural, neither will we accept "unbegotten," since it is unscriptural. The apostle speaks of incorruptible and invisible and immortal, but scripture has never named him unbegotten. Then, because as has been said before, "unbegotten" does not yet signify the concept of the Father, and because "begotten" specifically a son 3.292 does not yet signify, but makes common with

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καὶ ὁ υἱός, πνεῦμα ὢν καὶ ἐκ τοῦ πατρὸς πνεῦμα γεννηθείς, κατὰ μὲν τὸ πνεῦμα ἐκ πνεύματος εἶναι τὸ αὐτό ἐστιν τῷ πατρί ὥσπερ τὸ κατὰ τὸ σὰρξ ἐκ σαρκὸς εἶναι τῆς Μαρίας τὸ αὐτὸ τοῖς ἀνθρώποις, κατὰ δὲ τὸ ἄνευ ἀπορροίας καὶ πάθους καὶ μερισμοῦ ἐκ τοῦ πατρὸς γεννηθῆναι ὅμοιός ἐστι τῷ πατρὶ καὶ οὐκ αὐτὸς ὁ πατήρ, ὥσπερ καὶ ὁ κατὰ σάρκα υἱὸς ἐν ὁμοιώματι ἀνθρώπων ἐστὶ καὶ οὐκ αὐτὸς κατὰ πάντα ἄνθρωπος. 18. Οὐκοῦν διὰ τῆς πρὸς Φιλιππησίους ἐπιστολῆς ἐδίδαξεν ἡμᾶς πῶς ἡ ὑπόστασις τοῦ υἱοῦ ὁμοία ἐστὶ τῇ ὑποστάσει τοῦ πατρός· πνεῦμα γὰρ ἐκ πατρὸς καὶ κατὰ μὲν τὴν τοῦ πνεύματος ἔννοιαν ταυτόν, ὡς κατὰ τὴν τῆς σαρκὸς ἔννοιαν ταυτόν· οὐ ταυτὸν δέ, ἀλλ' ὅμοιον, διότι τὸ πνεῦμα, ὅ ἐστιν ὁ υἱός, οὐκ ἔστιν ὁ πατήρ, καὶ ἡ σάρξ, ἣν ὁ λόγος ἀνέλαβεν, οὐκ ἔστιν ἐκ σπέρματος καὶ ἡδονῆς, ἀλλ' οὕτως ὡς τὸ εὐαγγέλιον ἡμᾶς ἐδίδαξε. διὰ μὲν δὴ τούτων, ὡς προείρηται, πῶς ὁ υἱὸς κατὰ τὸ εἶναι ἑαυτοῦ καὶ κατὰ τὸ ὑφεστὼς εἶναι ἑαυτοῦ ὅμοιός ἐστι κατὰ πάντα τῷ πατρί, ὁ υἱὸς ἐπαίδευσεν ἡμᾶς· πῶς δὲ ὅμοιός ἐστι κατὰ τὴν βούλησιν καὶ τὴν ἐνέργειαν καὶ τὰ ἐνεργήματα, διὰ τῆς πρὸς Ῥωμαίους ἀφ' ὧν εἴρηκεν «ἐν ὁμοιώματι σαρκὸς ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί». ἡ γὰρ αὐτὴ σὰρξ οὖσα, ἣν ἀνέλαβεν ὁ υἱὸς τοῦ θεοῦ, τῇ ἁμαρτίας σαρκὶ καὶ ὁμοίως κινουμένη πρὸς πεῖναν καὶ δίψαν καὶ ὕπνον ὡς πᾶσα σάρξ, ἐκ τούτων ἁμαρτητικῶς οὐκ ἐκινεῖτο. διὸ εἴρηται «ἐν ὁμοιώματι σαρκὸς ἁμαρτίας», ὅπερ ὅμοιόν ἐστι τῷ «ἅπερ γὰρ ὁ πατήρ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ». ὁ γὰρ πατὴρ πνεῦμα ὢν αὐθεντικῶς ποιεῖ, ὁ δὲ υἱὸς πνεῦμα ὢν οὐκ αὐθεντικῶς ποιεῖ ὡς ὁ πατήρ, ἀλλ' ὁμοίως. οὐκοῦν καθὸ μὲν σὰρξ καὶ σὰρξ ταυτόν, ὥσπερ καθὸ πνεῦμα καὶ πνεῦμα ταυτόν, 3.291 καθὸ δὲ ἄνευ σπορᾶς οὐ ταυτόν, ἀλλ' ὅμοιον, ὥσπερ καθὸ ἄνευ ἀπορροίας καὶ πάθους ὁ υἱὸς οὐ ταυτόν, ἀλλ' ὅμοιον. καὶ καθὸ μὲν σὰρξ καὶ σὰρξ ταυτόν, ὡς καθὸ πνεῦμα καὶ πνεῦμα ταυτόν, καθὸ δὲ ἐν ὁμοιώματι σαρκὸς ἁμαρτίας ὅμοιον τοῖς σαρκὸς κινήμασι καὶ οὐ ταυτόν, ὡσπεροῦν ἐν ὁμοιώματι κινήσεως ὁ υἱὸς ὑπουργικῶς καὶ οὐ ταυτὸν ὡς ὁ πατὴρ αὐθεντικῶς· ἃ γὰρ ὁ πατὴρ ποιεῖ, ταῦτα καὶ ὁ υἱὸς οὐχ οὕτως αὐτὸς ποιεῖ, ἀλλ' ὁμοίως. καὶ φανερὸν ἐκ τούτων ὅτι κατὰ πάντα ὁ υἱὸς ὅμοιός ἐστι τῷ πατρί, ὡς ὁ υἱὸς πατρὶ ἐξ αὐτοῦ γνησίως γεγεννημένος. τῶν γὰρ ἀτόπων ἐστὶν υἱὸν θεοῦ αὐτὸν πρὸ αἰώνων ὑπάρχοντα καὶ κατὰ φύσιν ὄντα θεὸν ἐκ θεοῦ τοῦ πατρός, ὅτε παρὰ φύσιν μὲν ἑαυτοῦ ἐκ Μαρίας γέγονεν ἄνθρωπος, ὅμοιον αὐτὸν γενέσθαι τοῖς κατὰ φύσιν ἀνθρώποις ἐν τῷ ἑαυτοῦ παρὰ φύσιν παρὰ φύσιν γὰρ ἦν αὐτῷ θεῷ ὄντι γενέσθαι ἄνθρωπον, ἐν τῷ κατὰ φύσιν δὲ ἑαυτοῦ μὴ εἶναι αὐτὸν ὅμοιον τῷ πατρὶ τῷ γεννήσαντι. εἰ γὰρ ἐν τῷ παρὰ φύσιν ἑαυτοῦ ὅμοιός ἐστι τοῖς κατὰ φύσιν, πολλῷ πλέον ὅμοιός ἐστιν ἐν τῷ κατὰ φύσιν ἑαυτοῦ τῷ κατὰ φύσιν γνησίως αὐτὸν γεγεννηκότι πατρί· ὥστε τὸ ὅμοιον εἶναι κατὰ πάντα τὸν υἱὸν τῷ πατρὶ προσκεῖσθαι κατὰ τὰς γραφάς. ὅμοιος δέ ἐστιν καὶ ἡμῖν ἐνοήθη ὡς ἐδίδαξεν ἡμᾶς τὴν τοῦ ὁμοίου ἔννοιαν διὰ τῶν προειρημένων ὁ ἀπόστολος. ὅμοιος γάρ ἐστι καὶ καθὸ ζωὴ ἐκ ζωῆς, φῶς ἐκ φωτὸς καὶ ἀληθινὸς ἐξ ἀληθινοῦ καὶ σοφία ἐκ σοφοῦ, καὶ καθάπαξ ἔστι κατὰ τὰς γραφὰς οὐ κατὰ τὴν ἐνέργειαν καὶ τὴν βούλησιν ἐστι μόνον ὅμοιος, ἀλλὰ κατ' αὐτὸ τὸ εἶναι καὶ ὑφεστάναι καὶ ὑπάρχειν ὅμοιός ἐστι κατὰ πάντα τῷ πατρὶ τῷ γεννήσαντι, ὡς υἱὸς πατρί. 19. Ἐὰν οἱ καινοὶ αἱρετικοὶ προσδιαλεγόμενοι ἡμῖν ἀγέννητον λέγουσι καὶ γεννητόν, ἐροῦμεν αὐτοῖς· ἐπειδὴ κακουργήσαντες τὸ τῆς οὐσίας ὄνομα ἐν χρήσει τοῖς πατράσιν ὑπάρχον ὡς ἄγραφον οὐ δέχεσθε, οὐδὲ ἡμεῖς τὸ ἀγέννητον ἄγραφον ὂν δεξόμεθα. ἄφθαρτον μὲν καὶ ἀόρατον καὶ ἀθάνατον λέγει ὁ ἀπόστολος, οὐδέποτε δὲ αὐτὸν ἀγέννητον ὠνόμασεν ἡ γραφή. ἔπειθ' ὅτι ὡς προείρηται τὸ ἀγέννητος οὐδέπω σημαίνει τὴν τοῦ πατρὸς ἔννοιαν καὶ ὅτι τὸ γεννητὸς ἰδίως υἱὸν 3.292 οὐδέπω σημανεῖ, ἀλλὰ κοινοποιεῖ πρὸς