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he exposed it, bringing it into the open with boldness; for having wiped his brow in excessive shamelessness, he unfailingly showed the vomitings of his own evil teaching. For he dared to say that the Son is unlike the Father and is not the same in divinity as the Father. And not that we rely on the likeness; for we know the Son is beyond likeness to the Father, as being the same in divinity and equal and in no way altered. For there are many things likened to God, but they are not the same or equal in divinity, as also man is according to image and according to likeness, but not the same as God in equality. And the kingdom of heaven is like a grain of mustard, but a grain is not the same as the kingdom, nor does it in any way partake of it and it is like leaven and like ten virgins and a householder as to likeness, but not according to identity. But since the Son is like the Father and more than like, because He is the same as the Father and equal to the Father, our zealous care has been not only to establish the 'like,' but the 'same' and 'equal,' as God from God and Son from Father, and not different from His substance, but begotten from Him. So also concerning the Holy Spirit. But to this noble Aetius it seemed not right even to deem the Son like the Father. But not by relying on 'like' alone do we ourselves, in establishing the constitution of the faith and 3.343 truly honoring the Trinity, confess. For indeed silver is likened to tin and gold to bronze and lead to iron and precious stones are made like to glass, and 'like' does not indicate the nature, but the copy. 3. Here we also, concerning the Scripture which confesses the Son to be "the image of the invisible God," having comprehended accurately by divine gift the power of the divine Scripture which said to the Pharisees, "You know not the Scriptures nor the power of God," we know therefore that this relation is twofold, and taking the usage as from man for the purpose of expression, we declare it. For an image of a man is also spoken of, and it is like and not like. For the one is a likeness made through colors, but the other is through generative consubstantiality, as of the begotten son to the father, characterizing the lineage, the image henceforth being found through identity and consubstantiality and impression. And for us the only-begotten Son of God is the same in the Father's divinity and dignity and equal through the true image and likeness which is not varied, but unvarying, as a son truly and consubstantially begotten of a father; so also in the case of the Holy Spirit, because He came forth from the Father, even if He was not begotten, because of the only-begottenness of the Son. But this Aetius, wishing to resist the confession of the truth even more, does not try to confess even the 'like' of the Son to the Father. For the others of the Arians who took their pretext from Lucian and Origen, being together with a certain Asterius who was from the sophists, but who fell away in the persecution which occurred under Maximian, *. For some said he was a creature, as has been shown by me in the heresies above, that each of the aforementioned defined the Son of God as a creature and taught that the Holy Spirit is a creature of a creature, while others said that the Son is like the Father, even if they defined him as a creature. But this one uncovered the entire dissimulation of those men, and his own impiety, clearly showing the harsh and shameless character of the dogma toward the Lord. And as the truth has it, the precise speech of this Aetius, also called Anomoean, is most justly directed against those who introduce the 'creature.' 3.344 For every created thing happens to be unlike the one who created it, even if it might be likened according to grace, and the creator is unlike the thing created, even if he should try to adorn it with different colors, unless it is something for the sake of a copy and an image according to imitation of appearance only, the

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ἐφώρασεν εἰς μέσον φέρων μετὰ παρρησίας· ἀποτριψάμενος γὰρ τὸ μέτωπον ἐν ἀναισχυντίᾳ περιττοτέρᾳ τὰς ἐξεμέσεις τῆς αὐτοῦ κακοδιδασκαλίας ἀπαραλείπτως ὑπέδειξεν. ἐτόλμησε γὰρ εἰπεῖν ἀνόμοιον τὸν υἱὸν τῷ πατρὶ ὑπάρχειν καὶ οὐ ταυτὸν εἶναι τῇ θεότητι πρὸς τὸν πατέρα. καὶ οὐχ ὅτι ἡμεῖς τῷ ὁμοιώματι ἐπερειδόμεθα· ὑπὲρ γὰρ τὴν ὁμοίωσιν οἴδαμεν τὸν υἱὸν πρὸς τὸν πατέρα ὡς ταυτὸν τῇ θεότητι καὶ ἴσον καὶ οὐδ' ὅλως ἠλλοιωμένον. ἔστι γὰρ πολλὰ ἀφωμοιωμένα τῷ θεῷ, ἀλλ' οὐ ταυτὸν ἢ ἴσα ὑπάρχοντα τῇ θεότητι, ὡς καὶ ὁ ἄνθρωπος κατ' εἰκόνα καὶ καθ' ὁμοίωσιν, ἀλλ' οὐ ταυτὸν τῷ θεῷ πρὸς ἰσότητα. καὶ ὁμοία ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως ἀλλ' οὐ ταυτὸν κόκκος τῇ βασιλείᾳ, οὐδ' ὅλως μετέχων τι τῆς αὐτῆς καὶ ὁμοία ζύμῃ καὶ ὁμοία δέκα παρθένοις καὶ ἀνδρὶ οἰκοδεσπότῃ ὡς πρὸς ὁμοίωσιν, ἀλλ' οὐ κατὰ ταυτότητα. τοῦ δὲ υἱοῦ ὁμοίου ὄντος τῷ πατρὶ καὶ ὑπερομοίου, διὰ τὸ ταυτὸν εἶναι πρὸς τὸν πατέρα καὶ ἴσον πατρί, οὐ τὸ ὅμοιον συνιστᾶν ἡμῖν μόνον ἐπιμελές πεφιλοτίμηται, ἀλλὰ τὸ ταυτὸν καὶ ἴσον, ὡς θεὸν ἐκ θεοῦ καὶ υἱὸν ἐκ πατρὸς καὶ οὐκ ἀλλοῖον τῆς οὐσίας αὐτοῦ, ἀλλ' ἐξ αὐτοῦ γεγεννημένον. οὕτω καὶ περὶ τοῦ ἁγίου πνεύματος. τούτῳ δὲ τῷ γεννάδᾳ Ἀετίῳ οὐδὲ τοῦ ὅμοιον πρὸς πατέρα τὸν υἱὸν ἀξιοῦν ἔδοξεν. οὐ τῷ ὁμοίῳ δὲ αὐτοὶ ἐπερειδόμενοι μόνον τὴν σύστασιν τῆς πίστεως καὶ τὸ 3.343 γεραίρειν τὴν τριάδα ἀληθῶς ἐνιστάμενοι ὁμολογοῦμεν. καὶ γὰρ καὶ ἄργυρος κασσιτέρῳ ὁμοιοῦται καὶ χρυσὸς χαλκῷ καὶ μόλιβδος σιδήρῳ καὶ λίθοι τίμιοι ἐξομοιοῦνται ὑέλῳ, καὶ οὐ τὸ ὅμοιον τὴν φύσιν δηλοῖ, ἀλλὰ τὸ ἀπείκασμα. 3. Ἐνταῦθα δὲ ἡμεῖς καὶ περὶ τῆς γραφῆς, ὁμολογούσης τὸν υἱὸν «εἰκόνα θεοῦ τοῦ ἀοράτου» ὑπάρχειν, τὴν δύναμιν τῆς θείας γραφῆς ἐκ θείας δωρεᾶς ἠκριβωκότες τῆς φησάσης Φαρισαίοις «οὐκ οἴδατε τὰς γραφὰς οὐδὲ τὴν δύναμιν τοῦ θεοῦ», ἐπιστάμεθα οὖν διττὴν οὖσαν ταύτην τὴν σχέσιν, τὴν ἀπόχρησιν δὲ ὡς ἀπὸ ἀνθρώπου λαμβάνοντες πρὸς παράστασιν φράσεως δηλοῦμεν. καὶ γὰρ καὶ ἀνθρώπου εἰκὼν λέγεται, καὶ ἔστιν ὁμοία καὶ οὐχ ὁμοία. ἡ μὲν γάρ ἐστι διὰ χρωμάτων ἀπεικαζομένη, ἡ δὲ διὰ τῆς γεννητικῆς ὁμοουσιότητος, ὡς τοῦ γεννωμένου υἱοῦ πρὸς τὸν πατέρα χαρακτηρίζοντος τὸ γένος, ἀπεικονίσματος δὲ λοιπὸν εὑρισκομένου διὰ τῆς ταυτότητός τε καὶ ὁμοουσιότητος καὶ ἐκτυπώματος. καὶ ἔστιν ἡμῖν ὁ μονογενὴς υἱὸς τοῦ θεοῦ ταυτὸν μὲν τῇ τοῦ πατρὸς θεότητι καὶ ἀξίᾳ καὶ ἴσος διὰ τῆς ἀληθινῆς εἰκόνος καὶ ὁμοιώσεως οὐ παρηλλαγμένης, ἀλλ' ἀπαραλλάκτου, ὡς υἱὸς ἐκ πατρὸς ἀληθινῶς καὶ ὁμοουσίως γεγεννημένος· οὕτω καὶ ἐπὶ τοῦ ἁγίου πνεύματος διὰ τὸ ἐκ πατρὸς ἐξελθεῖν, εἰ καὶ οὐ γεγέννηται, διὰ τὸ τοῦ υἱοῦ μονογενές. οὗτος δὲ ὁ Ἀέτιος περισσοτέρως βουληθεὶς ἀντιστῆναι τῇ τῆς ἀληθείας ὁμολογίᾳ οὐδὲ τὸ ὅμοιον υἱοῦ πρὸς πατέρα πειρᾶται ὁμολογεῖν. οἱ μὲν γὰρ ἄλλοι τῶν Ἀρειανῶν τῶν ἀπὸ Λουκιανοῦ τε καὶ Ὠριγένους λαβόντων τὴν πρόφασιν, γεγονότες ἅμα Ἀστερίῳ τινὶ ἀπὸ σοφιστῶν ὄντι, ἐκπεσόντι δὲ ἐν τῷ διωγμῷ τῷ ἐπὶ Μαξιμιανοῦ γεγόνοτι, *. τινὲς μὲν γὰρ αὐτὸν κτίσμα ἔλεγον, ὡς ἐν ταῖς ἄνω μοι αἱρέσεσι δεδήλωται, ὅτι κτίσμα τὸν υἱὸν τοῦ θεοῦ ἕκαστος τῶν προειρημένων ὡρίσατο καὶ τὸ πνεῦμα τὸ ἅγιον κτίσμα κτίσματος ἐδίδαξαν, τινὲς δὲ ἔλεγον ὅμοιον εἶναι τὸν υἱὸν τῷ πατρί, εἰ καὶ κτίσμα αὐτὸν ὡρίσαντο. οὗτος δὲ τὸ πᾶν τῆς ἐκείνων μὲν εἰρωνείας, ἰδίας δὲ ἀσεβείας ἀπεκάλυψε, τηλαυγῶς τὸ τοῦ δόγματος πρὸς τὸν κύριον ἀπηνές τε καὶ ἀναίσχυντον δηλῶν. καὶ ὡς μὲν ἔχει ἡ ἀλήθεια, δικαιότατα πρὸς τοὺς τὸ κτίσμα παρεισφέροντας ἀποτείνεται ἡ τούτου τοῦ Ἀετίου τοῦ καὶ Ἀνομοίου λεγομένου τοῦ λόγου ἀκριβολογία. 3.344 πᾶν γὰρ τὸ κτιστὸν ἀνόμοιον τυγχάνει τῷ κεκτικότι, κἄν τε κατὰ χάριν ἀφομοιοῖτο, καὶ ὁ κτίσας τῷ κεκτισμένῳ ἀνόμοιος ὑπάρχει, εἰ καὶ χρώμασι διαφόροις αὐτὸ κοσμεῖν πειράσοιτο, εἰ μή τι ἂν πρὸς ἀπεικασμὸν καὶ ἀπεικόνισμα κατὰ μίμησιν μόνον θεωρίας ἐστὶ τὸ