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He therefore does not preserve likeness in substance to the unbegotten, but he preserves, bearing purely in his own hypostasis, the will of God. 3.294 Therefore he preserves a likeness, not according to substance, but according to the principle of the will, * just as he willed, he caused to subsist.” And again: “How do you not also agree with me that the Son is not like the Father in substance?” And again: “When indeed the Son is confessed to be unending, having life not from his own nature, but from the authority of the unbegotten, and the unbegotten nature is unendingly superior to all authority, how is it not clear that the impious are exchanging the pious proclamation of ‘different in substance’ for ‘likeness in substance’?” And again: “Wherefore the name ‘Father’ is not indicative of substance, but of authority, which caused the Son to subsist before the ages as God the Word, unendingly having that which was gifted in him, which he continues to possess, both substance and authority.” And again: “If they wish ‘Father’ to be indicative of substance, and not of authority, let them also address the hypostasis of the Only-Begotten by the name ‘Father’.” 22. We shall now say to the present heretics that you wrote, “like according to will, unlike according to substance.” Therefore we wrote in response that he is “like not only according to imitation, but also according to substance.” Since, therefore, you were the first to mention substance, saying he is unlike according to substance, and for this reason you are eager for the name of substance to be removed, so that you might say the Son is like only according to will, if you truly agree that the Son is like the Father in all things, anathematize those who speak of a difference of likeness and write thus, that if anyone does not say the Son is like the Father in all things, as a son is to a father, but says he is like according to will, but unlike according to substance, let him be anathema. And after this, if they wish not to mention the name of substance and also reject their own signatures, having nowhere mentioned substance, let them also confess the things of the fathers, not only according to will, but according to being and according to subsisting and 3.295 according to existing, that the Son is in all things altogether like the Father as a son is to a father, as the divine scriptures say. To the faith set forth concerning the Son being like the Father in all things, they subscribed thus: Mark the bishop of Arethusa: Thus I believe and think and consent to what has been written above, and those present likewise. But Valens thus: How indeed we signed the aforementioned subscription on the night at the dawn of Pentecost, those present and the pious emperor know, before whom I also testified, both unwrittenly and in writing. And after this, when Valens had subscribed in his usual manner and added to the subscription that the Son is like the Father, but had not added 'in all things' and had not shown how he either agreed with what was written before or how he understands 'homoousios', and when the pious emperor had noted this and compelled him to add 'in all things', which he did add, Basil, suspecting that he had not added 'in all things' with his own mind to the copies, which Valens and his party were eager to receive, in order to take them away to the council at Ariminum, subscribed thus: Basil bishop of Ancyra: Thus I believe and consent to what has been written above, confessing the Son to be like the Father in all things; and in all things, not only according to will, but according to hypostasis and according to existence and according to being as a son according to the divine scriptures, spirit from spirit, life from life, light from light, God from God, true son from true father, wisdom the son from wise God and Father, and altogether in all things the Son is like the Father, as a son to a father. And if anyone says he is like in some respect, as has been written above, let him be alien to the catholic church, as one who does not say the Son is like the Father according to the divine scriptures. The subscription was read and given to Valens, in the presence of Mark, George, Ursacius, Germanus,

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οὐκ ἄρα τὴν κατ' οὐσίαν ὁμοιότητα ἀποσώζει πρὸς τὸ ἀγένητον, ἀποσώζει δὲ ἀκραιφνῆ φέρων ἐν τῇ οἰκείᾳ ὑποστάσει τὴν τοῦ θεοῦ βού3.294 λησιν. οὐκοῦν ὁμοιότητα διασώζει, οὐ κατὰ τὴν οὐσίαν, ἀλλὰ κατὰ τὸν τῆς θελήσεως λόγον, * οἷον ἠθέλησεν ὑπεστήσατο.» καὶ πάλιν· «πῶς οὐχὶ καὶ αὐτός μοι συνομολογεῖς ὅτι κατ' οὐσίαν οὐκ ἔστιν ὁ υἱὸς ὅμοιος τῷ πατρί;» καὶ πάλιν· «ὅταν δὴ ὁ μὲν υἱὸς ἀτελεύτητος ὁμολογεῖται, οὐκ ἐκ τῆς οἰκείας φύσεως τὸ ζῆν ἔχων, ἀλλ' ἐκ τῆς τοῦ ἀγενήτου ἐξουσίας, ἡ δ' ἀγένητος φύσις ἀτελευτήτως πάσης ἐξουσίας κρείττων ἐστί, πῶς οὐ δῆλοί εἰσιν οἱ ἀσεβεῖς, ὁμοιότητι οὐσίας τὸ ἑτεροούσιον τῆς εὐσεβείας ἐναλλάττοντες κήρυγμα;» καὶ πάλιν· «διὸ τὸ ὄνομα ὁ πατὴρ οὐσίας οὐκ ἔστι δηλωτικόν, ἀλλ' ἐξουσίας, ὑποστησάσης τὸν υἱὸν πρὸ αἰώνων θεὸν λόγον, ἀτελευτήτως ἔχοντα τὴν ἐν αὐτῷ δωρηθεῖσαν, ἣν ἔχων διατελεῖ οὐσίαν τε καὶ ἐξουσίαν.» καὶ πάλιν «εἰ οὐσίας εἶναι βούλονται τὸ πατὴρ δηλωτικόν, ἀλλ' οὐκ ἐξουσίας, τῷ πατὴρ ὀνόματι καὶ τὴν τοῦ μονογενοῦς ὑπόστασιν προσαγορευέτωσαν.» 22. Ἐροῦμεν νῦν πρὸς τοὺς νῦν αἱρετικοὺς ὅτι ὑμεῖς ἐγράψατε «ὅμοιον κατὰ βούλησιν, ἀνόμοιον κατ' οὐσίαν». διὸ ἡμεῖς ἀντεγράψαμεν ὅτι «ὅμοιος οὐ κατὰ μίμησιν μόνον, ἀλλὰ καὶ κατ' οὐσίαν». ἐπειδὴ τοίνυν πρῶτοι ὑμεῖς οὐσίας ἐμνήσθητε, λέγοντες ἀνόμοιον κατ' οὐσίαν, καὶ διὰ τοῦτο σπουδάζετε ἀρθῆναι τὸ ὄνομα τῆς οὐσίας, ἵνα κατὰ βούλησιν ὅμοιον εἶναι μόνον λέγοιτε τὸν υἱόν, εἰ ἀληθῶς συντίθεσθε κατὰ πάντα ὅμοιον τὸν υἱὸν τῷ πατρί, ἀναθεματίσατε τοὺς διαφορὰν λέγοντας ὁμοιότητος καὶ γράψατε οὕτως, ὅτι εἴ τις μὴ κατὰ πάντα λέγοι ὅμοιον τὸν υἱὸν τῷ πατρὶ ὡς υἱὸν πατρί, ἀλλὰ κατὰ μὲν βούλησιν λέγοι ὅμοιον, κατὰ δὲ τὴν οὐσίαν ἀνόμοιον, ἀνάθεμα ἔστω. καὶ μετὰ ταῦτα εἰ βούλονται οὐσίας ὀνόματος μὴ μεμνῆσθαι καὶ ἀθετοῦσι καὶ τὰς ἑαυτῶν ὑπογραφάς, οὐσίας πανταχοῦ μὴ μνημονεύσαντες, καὶ τὰ τῶν πατέρων ὁμολογείτωσαν, μὴ μόνον κατὰ τὴν βούλησιν, ἀλλὰ κατὰ τὸ εἶναι καὶ κατὰ τὸ ὑφεστάναι καὶ 3.295 κατὰ τὸ ὑπάρχειν, κατὰ πάντα καθάπαξ ὅμοιον εἶναι τὸν υἱὸν τῷ πατρὶ ὡς υἱὸν πατρί, καθὼς αἱ θεῖαι λέγουσι γραφαί. Εἰς τὴν ἐκτεθεῖσαν πίστιν περὶ τοῦ ὅμοιον εἶναι τὸν υἱὸν τῷ πατρὶ κατὰ πάντα ὑπέγραψαν οὕτως· Μάρκος ὁ ἐπίσκοπος Ἀρεθουσίας· οὕτω πιστεύω καὶ φρονῶ καὶ συνευδοκῶ τοῖς προγεγραμμένοις, καὶ οἱ παρόντες ὁμοίως. Οὐάλης δὲ οὕτως· ὅπως μὲν ὑπεγράψαμεν τῇ νυκτὶ ἐπιφωσκούσης τῆς πεντηκοστῆς τὴν προγεγραμμένην ὑπογραφήν, οἴδασιν οἱ παρόντες καὶ ὁ εὐσεβὴς βασιλεύς, πρὸς ὃν καὶ ἐμαρτυράμην, ἀγράφως τε καὶ ἐγγράφως. Μετὰ δὲ ταῦτα οἰκείῳ ἔθει ὑπογράψαντος Οὐάλεντος καὶ προστεθεικότος τῇ ὑπογραφῇ ὅμοιον τὸν υἱὸν τῷ πατρί, μὴ προστεθεικότος δὲ κατὰ πάντα καὶ μὴ δείξαντος ὅπως ἢ συνέθετο τοῖς προγεγραμμένοις ἢ τὸ ὁμοούσιον πῶς νοεῖ, ἐπισημηναμένου τε τοῦτο τοῦ εὐσεβοῦς βασιλέως καὶ ἀναγκάσαντος αὐτὸν προσθεῖναι τὸ κατὰ πάντα, ὅπερ καὶ προστέθεικε, Βασίλειος ὑποπτεύσας καὶ τὸ κατὰ πάντα μὴ ἰδίῳ νῷ αὐτὸν προστεθεικέναι εἰς τὰ ἴσα, ἃ ἐσπούδασαν οἱ περὶ Οὐάλεντα λαβεῖν, ἐφ' ᾧ τε ἀποκομίσαι εἰς τὴν κατὰ Ἀρίμινον σύνοδον, ὑπέγραψεν οὕτως· Βασίλειος ἐπίσκοπος Ἀγκύρας· οὕτως πιστεύω καὶ συνευδοκῶ τοῖς προγεγραμμένοις, ὅμοιον ὁμολογῶν τὸν υἱὸν τῷ πατρὶ κατὰ πάντα· κατὰ πάντα δέ, οὐ μόνον κατὰ τὴν βούλησιν, ἀλλὰ κατὰ τὴν ὑπόστασιν καὶ κατὰ τὴν ὕπαρξιν καὶ κατὰ τὸ εἶναι ὡς υἱὸν κατὰ τὰς θείας γραφάς, πνεῦμα ἐκ πνεύματος, ζωὴν ἐκ ζωῆς, φῶς ἐκ φωτός, θεὸν ἐκ θεοῦ, ἀληθινὸν υἱὸν ἐξ ἀληθινοῦ πατρός, σοφίαν υἱὸν ἐκ σοφοῦ θεοῦ καὶ πατρός, καὶ καθάπαξ κατὰ πάντα τὸν υἱὸν ὅμοιον τῷ πατρί, ὡς υἱὸν πατρί. καὶ εἴ τις κατά τι λέγει ὅμοιον, ὡς προγέγραπται, ἀλλότριον εἶναι τῆς καθολικῆς ἐκκλησίας, ὡς μὴ κατὰ τὰς θείας γραφὰς ὅμοιον τὸν υἱὸν τῷ πατρὶ λέγοντα. ἀνεγνώσθη ἡ ὑπογραφὴ καὶ ἐδόθη Οὐάλεντι, παρόντος Μάρκου, Γεωργίου, Οὐρσακίου, Γερμανοῦ,