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not being ashamed, so that the wise, having tasted the fruits of his licentiousness and weakness, might not gather his fruits. For it is not possible for a grape to be gathered from thorns, just as it is not possible for reverence to be seen from false teaching. But these things we have heard have come to be and happened concerning the man; but the consequences of his words, dared unto a madness of insurrection against the Lord 3.346, as I said, are many, but I will set forth a few from the many, and against them we ourselves will say what the Lord gives for their refutation. And the quibbling of this Anomoean's faith and these comparisons of his words are these, said indeed from the scriptures, but not having their meaning in this way, but having their force in another way, yet taken by him in this way: 6. For he claims right at the beginning that “the unbegotten cannot be like the begotten. For it also differs in name; for the one is unbegotten, and the other begotten.” The whole thing is foolish and has turned the man to madness. For if we should seek a begetter for the unbegotten, so that we might not lose the true doctrine concerning Christ, the Father will no longer be found to be one, nor one father of a father, but an infinite number of fathers of fathers will be sought, and there is no longer one God, who always is and had nothing before him and always continues and abides, from whom the only-begotten true Son has been begotten and is, and his Holy Spirit from him, but there will be many gods who are sought and henceforth all things will be deceit and not truth. But it is necessary to know one God, the Father of our Lord Jesus Christ, as he is, from whom also the Holy Spirit “proceeds from the Father and receives from the Son.” And this is the one Godhead, one God, one Lord, Father and Son and Holy Spirit, the Son not being some confusion with the Father, nor the Holy Spirit, but the Father is Father and the Son is Son and the Holy Spirit is Holy Spirit, three perfect ones, one Godhead, one God, one Lord, as we have often thus rendered the doxology concerning God in all the heresies. Therefore, since there is one God and it is not possible to suppose another besides the one who is, wondrously the Father is both unbegotten and uncreated, and the only-begotten Son of God, who was begotten from him, happens to be not unlike him in every way, but the same as the Father and equal in all worth, even though the one has been begotten, and the other is unbegotten. For if he has indeed begotten the Son from himself, it is impossible for him not to be equal to the Father and like him; for everything that begets, begets something like itself, and not only like, but equal in identity. For man begets man and God begets God, and man indeed from the joining of bodies, but God in an ineffable way alone has begotten the only-begotten, and not according to any flow or contraction or extension, but the Father, being spirit, without beginning and without time begot the Son from himself, like 3.347 him in all things and equal, as the holy Gospel says that “the Jews sought to kill him, because he not only broke the Sabbath, but also said he was the Son of God, making himself equal with God.” For how is he not like the Father and equal in all things, he who has life in himself and says, “just as the Father raises the dead, so also the Son raises the dead,” and says, “he who has seen me has seen the Father.” He cannot be different, he who through himself signifies the Father and who says that “he who knows me knows the Father” and “he who has seen me has seen the Father,” as he is none other than the Father; as also the Father † and the Son signifies “Let us make man in our image and after our likeness.” For if the Son were not like the Father, how then was man made in the image and after the likeness? For the Father did not say, “Let us make man in my image” or “in your image,” but “in our image.” But from saying “after our,” he showed the equality of the Father in the Son and the likeness, not only, but also the sameness in all things and not

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μὴ αἰσχυνόμενος, ἵνα καὶ ἐκ τῶν καρπῶν τῆς αὐτοῦ ἀκολασίας καὶ ὑδαρότητος οἱ συνετοὶ δοκιμάσαντες μὴ δρέψωνται τῶν αὐτοῦ καρπῶν. οὐ γὰρ δύναται ἐξ ἀκανθῶν σταφυλὴ τρυγᾶσθαι, ἵνα καὶ ἀπὸ τῆς κακοδιδασκαλίας ἡ σεμνότης ὀφθείη. ἀλλὰ ταῦτα μὲν περὶ τὸν ἄνδρα γεγονότα ἀκηκόαμεν καὶ συμβεβηκότα· τὰ δὲ τῶν λόγων αὐτοῦ ἀκόλουθα εἰς μανίαν ἄρσεως κατὰ τοῦ κυρίου 3.346 τολμηθέντα, ὡς ἔφην, πολλὰ μέν ἐστιν, ὀλίγα δὲ ἀπὸ τῶν πλειόνων παραθήσομαι, πρὸς αὐτὰ δὲ ἃ ὁ κύριος δίδωσι πρὸς ἀνατροπὴν καὶ αὐτοὶ λέξομεν. καὶ ἔστιν ἡ τούτου τοῦ Ἀνομοίου τῆς πίστεως ἐρεσχελία καὶ οἱ τῶν λόγων ἀπεικασμοὶ οὗτοι, ἐκ γραφῶν μὲν λεγόμενοι, οὐχ οὕτως δὲ κατὰ τὸν νοῦν ἔχοντες, ἀλλὰ ἄλλως τὴν δύναμιν ἔχοντες, ἀπ' αὐτοῦ δὲ οὕτως λαμβανόμενοι· 6. Φάσκει δὲ εὐθὺς ἐν ἀρχῇ ὅτι «οὐ δύναται τὸ ἀγέννητον ὅμοιον εἶναι τῷ γεννητῷ. καὶ γὰρ κατὰ τὸ ὄνομα διαλλάττει· τὸ μὲν γάρ ἐστιν ἀγέννητον, τὸ δὲ γεννητόν». τὸ δὲ πᾶν ἐστιν ἠλίθιον καὶ εἰς μανίαν τρέψαν τὸν ἄνδρα. εἰ γὰρ ζητήσομεν τῷ ἀγεννήτῳ γεννήτορα, ἵνα μὴ τὴν περὶ Χριστοῦ δόξαν ἀληθῆ ἀπολέσωμεν, εὑρεθήσεται οὐκέτι εἷς ὁ πατήρ, οὐδὲ εἷς πατὴρ πατρός, ἀλλὰ ἄπειροι οἱ πατέρες πατέρων ζητούμενοι, καὶ οὐκέτι εἷς θεός ἐστιν, ὁ ὢν ἀεὶ καὶ πρὸ αὐτοῦ μηδὲν ἐσχηκὼς καὶ ἀεὶ διατελῶν καὶ μένων, ἐξ οὗ ὁ μονογενὴς ἀληθινὸς υἱὸς γεγέννηται καὶ ἔστι, καὶ τὸ ἅγιον αὐτοῦ πνεῦμα ἐξ αὐτοῦ, ἀλλ' ἔσονται οἱ ζητούμενοι πολλοὶ θεοὶ καὶ λοιπὸν τὰ πάντα ἀπάτη ἔσται καὶ οὐκ ἀλήθεια. δεῖ δὲ καὶ ὡς ἔστιν ἕνα εἰδέναι θεὸν πατέρα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἐξ οὗ καὶ τὸ πνεῦμα τὸ ἅγιον «ἀπὸ πατρὸς ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον». καὶ αὕτη ἐστὶν ἡ μία θεότης, εἷς θεός, εἷς κύριος, πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα, οὐ συναλοιφή τις ὢν ὁ υἱὸς τῷ πατρί, οὐδὲ τὸ ἅγιον πνεῦμα, ἀλλ' ὁ πατὴρ πατὴρ καὶ ὁ υἱὸς υἱὸς καὶ ἅγιον πνεῦμα ἅγιον πνεῦμα, τρία τέλεια, μία θεότης, εἷς θεός, εἷς κύριος, ὡς καὶ πολλάκις ἐν πάσαις αἱρέσεσιν οὕτω τὴν περὶ θεοῦ ἀπεδώκαμεν δοξολογίαν. οὐκοῦν ἐπειδὴ εἷς ἐστι θεὸς καὶ οὐκ ἔνι ὑπολαβεῖν ἕτερον παρὰ τὸν ὄντα, θαυμαστῶς καὶ ἀγέννητός ἐστιν ὁ πατὴρ καὶ ἄκτιστος, καὶ ὁ μονογενὴς υἱὸς τοῦ θεοῦ ὁ ἐξ αὐτοῦ γεννηθεὶς οὐκ ἀνόμοιος αὐτῷ κατὰ πάντα τρόπον τυγχάνει, ἀλλὰ ταυτὸν τῷ πατρὶ καὶ ἴσος κατὰ πᾶσαν ἀξίαν, κἄν τε ὁ μὲν γεγέννηται, ὁ δὲ ἀγέννητός ἐστιν. εἰ μὲν γὰρ ὅλως γεγέννηκεν ἐξ αὐτοῦ τὸν υἱόν, ἀδύνατον μὴ εἶναι ἴσον τῷ πατρὶ καὶ ὅμοιον· πᾶν γὰρ τὸ γεννῶν ὅμοιον ἑαυτῷ γεννᾷ, καὶ οὐ μόνον ὅμοιον, ἀλλ' ἴσον τῇ ταυτότητι. ἄνθρωπος μὲν γὰρ ἄνθρωπον γεννᾷ καὶ θεὸς θεόν, καὶ ὁ μὲν ἄνθρωπος ἐκ σωμάτων συμπλοκῆς, ὁ δὲ θεὸς ἀνεκδιηγήτως μόνος μονογενῆ γεγέννηκε, καὶ οὐ κατά τινα ῥύσιν οὐδὲ συστολὴν οὐδὲ πλατυσμόν, ἀλλὰ πνεῦμα ὢν ὁ πατὴρ ἐξ αὐτοῦ ἀνάρχως καὶ ἀχρόνως τὸν υἱὸν ἐγέννησεν, ὅμοιον 3.347 αὐτῷ κατὰ πάντα καὶ ἴσον, ὡς λέγει τὸ ἅγιον εὐαγγέλιον ὅτι «ἐζήτουν αὐτὸν ἀποκτεῖναι οἱ Ἰουδαῖοι, ὅτι οὐ μόνον ἔλυε τὸ σάββατον, ἀλλ' ὅτι καὶ υἱὸν θεοῦ ἑαυτὸν ἔλεγεν, ἴσον ἑαυτὸν ποιῶν τῷ θεῷ». πῶς γὰρ οὐχ ὅμοιος τῷ πατρὶ καὶ ἴσος κατὰ πάντα ὁ ἐν αὑτῷ ἔχων τὸ ζῆν καὶ λέγων «ὥσπερ ὁ πατὴρ ἐγείρει τοὺς νεκρούς, οὕτω καὶ ὁ υἱὸς ἐγείρει τοὺς νεκρούς», καὶ λέγων «ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα». οὐ δύναται διηλλαγμένος εἶναι ὁ δι' ἑαυτοῦ τὸν πατέρα σημαίνων καὶ ὁ λέγων ὅτι «ὁ γινώσκων ἐμὲ γινώσκει τὸν πατέρα» καὶ «ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα», ὡς αὐτοῦ οὐκ ἄλλου ὄντος παρὰ τὸν πατέρα· ὡς καὶ ὁ πατὴρ † καὶ ὁ υἱὸς σημαίνει «ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν». εἰ μὲν γὰρ οὐκ ἦν ὁ υἱὸς ὅμοιος τῷ πατρί, πῶς λοιπὸν ὁ ἄνθρωπος κατ' εἰκόνα καὶ καθ' ὁμοίωσιν ἐγένετο; οὐ γὰρ εἶπεν ὁ πατήρ «ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἐμήν» ἢ «κατ' εἰκόνα σήν», ἀλλὰ κατ' εἰκόνα ἡμετέραν. ἀπὸ δὲ τοῦ «κατὰ ἡμετέραν» λέγειν τὸ ἴσον τοῦ πατρὸς ἐν τῷ υἱῷ ἀπέδειξε καὶ τὸ ὅμοιον οὐ μόνον, ἀλλὰ καὶ ταυτὸν ἐν ἅπασι καὶ μὴ