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changed. 7. But how is it possible for the one who says, "I am in the Father and the Father is in me," not to be equal and not like, as I have already said? For not only does he himself say this in the gospel, but also Isaiah, prophesying by the holy spirit, knew the Son in the Father and not alien to the Father nor changed, as the saying has it, which has this sequence, from the Hebrew thus: "phthoou saareim, ouiabō gōi sadik, sōmēr emmouneim, iesro samōch, thesar salōm salōm, chi bak batoou, betou baadōnai ada ōth, chi baia adōnai sōr ōlemeim"; and from the interpretation of Aquila thus: "Open the gates, let a righteous nation enter, keeping faith, a steadfast mind, a guard of peace, because they have trusted in him. Trust in the Lord forever, for in the Lord, the Lord, is he who established the ages," but according to the Seventy thus: "Open the gates, let a righteous people enter, keeping truth and taking hold of truth and keeping peace. Because they have hoped in you, O Lord, 3.348 forever, the great God, the eternal." But let the reader observe that "the God" is used instead of "Lord" and "the great" instead of "in the Lord" is found in the Seventy. And how many things are there to say about this? But I fear lest I somehow drive the treatise on these words to great length. For all things are clear in the divine scripture to those who wish to approach the divine word with a pious mind and not, having conceived a diabolical energy in themselves, to destroy themselves into the pits of death, as this pitiful man and the men persuaded by him have campaigned against the truth more than all the blasphemers before them against God and his faith. And that the Son cannot be unlike the Father we have demonstrated, but it was not relying on this that we said these things. For he is not only like, but also equal, the same in divinity, the same in eternity and power. And we do not say tautoousion, lest the word, when said by some, be likened to Sabellius. But we say the same in divinity and in essence and in power and in all things equal to the Father and to his holy spirit, and we say homoousion, as the holy faith has it, so that from the homo- the perfect things may be clearly signified, that the Son is from the Father, perfect from perfect, and the holy spirit is also perfect. 8. By one and a second and a third testimony these men will be exposed. For if it is acknowledged at all that he is a Son begotten by him, it will be acknowledged of necessity that he is like the one who begot him. But it is clear that in word he says "offspring", but he clearly holds and has believed him to be a creature, and that he is called Son by grace, as has been determined by the boundary-knower of heavenly things and the divider of indivisible things and the geometer of our salvation in Christ. But the argument of all these men falls away, of those who introduce him as a creature, just as this man's argument will also fall. For I will say to him most justly: Tell me, you there, what would you say about the Son of God? Do you assert that he is a creature or an offspring? For if you say he is a creature, no longer plausibly conceal the corruption, by calling him "offspring" of the Father in name. For everything created is not begotten, and if begotten, not created. Cease therefore from saying "begotten" even in word. For it is not at all fitting for you, even with a single word, to bear the words of truth upon your lips, but state the entirety of your plot, so that we may learn who you are and thus escape from your plot, O hunter of souls and plotter against those who are persuaded by you. Do you then worship the 3.349 Son of God or do you not worship him? Yes, he says, I worship him. Do you worship a god or not? Yes, he says, I worship a god. What sort of god, then, will he be, being called created by you and being worshipped? For if the adorable God created one and was pleased for this one to be worshipped, but the Creator himself does not wish all other things to be worshipped, but also blames those who worship the creation, teaching through the law, "You shall not make for yourself any likeness and you shall not worship it, neither in the

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παρηλλαγμένον. 7. Πῶς δὲ δύναται μὴ εἶναι ἴσος καὶ μὴ ὅμοιος, ὡς καὶ ἤδη εἶπον, ὁ λέγων ὅτι «ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί»; οὐ μόνον γὰρ αὐτὸς ἐν τῷ εὐαγγελίῳ λέγει τοῦτο, ἀλλὰ καὶ πνεύματι ἁγίῳ προφητεύων Ἠσαΐας ἔγνω τὸν υἱὸν ἐν τῷ πατρὶ καὶ μὴ ἀλλότριον τοῦ πατρὸς μηδὲ παρηλλαγμένον, ὡς ἔχει τὸ ῥητόν, ὃ ταύτην ἔχει τὴν ἀκολουθίαν, ἀπὸ μὲν τοῦ Ἑβραϊκοῦ οὕτως «φθόου σααρείμ, οὐϊαβω γωι σαδίκ, σωμὴρ ἐμμουνείμ, ἰεσρο σαμώχ, θεσὰρ σαλὼμ σαλώμ, χι βὰκ βατόου, βετοὺ βααδωναῒ ἀδὰ ὤθ, χι βαϊὰ ἀδωναῒ σωρ ωλεμείμ»· ἀπὸ δὲ τῆς ἑρμηνείας Ἀκύλα οὕτως «ἀνοίξατε πύλας, εἰσελθέτω ἔθνος δίκαιον, φυλάττον πίστιν, πλάσμα ἐστηριγμένον, φύλαξις εἰρήνης, ὅτι ἐπ' αὐτῷ πεποίθασι· πεποίθατε ἐπὶ τῷ κυρίῳ ἕως αἰῶνος, ὅτι ἐν τῷ κυρίῳ κύριος ὁ στερεώσας τοὺς αἰῶνας», παρὰ δὲ τοῖς οʹ οὕτως «ἀνοίξατε πύλας, εἰσελθέτω λαὸς δίκαιος φυλάσσων ἀλήθειαν καὶ ἀντιλαμβανόμενος ἀληθείας καὶ φυλάσσων εἰρήνην. ὅτι ἐπὶ σοὶ ἤλπισαν, κύριε, 3.348 ἕως τοῦ αἰῶνος, ὁ θεὸς ὁ μέγας, ὁ αἰώνιος». παρατηρείσθω δὲ ὁ ἀναγινώσκων ὡς τὸ ὁ θεὸς ἀντὶ τοῦ κύριος καὶ τὸ ὁ μέγας ἀντὶ τοῦ ἐν κυρίῳ κεῖται παρὰ τοῖς οʹ. καὶ πόσα ἔστι περὶ τούτου λέγειν; δέδια δὲ μή πως εἰς ὄγκον πολὺν ἐλάσω τὴν περὶ τούτων τῶν λόγων πραγματείαν. πάντα γὰρ σαφῆ ἐν τῇ θείᾳ γραφῇ τοῖς βουλομένοις εὐσεβεῖ λογισμῷ προσέρχεσθαι τῷ θείῳ λόγῳ καὶ μὴ διαβολικὴν ἐνέργειαν ἐν ἑαυτοῖς ἐγκισσήσαντας ἑαυτοὺς καταστρέφειν εἰς τὰ βάραθρα τοῦ θανάτου, ὡς οὗτος ὁ ἐλεεινὸς καὶ οἱ αὐτῷ πεισθέντες ἄνθρωποι κατὰ τῆς ἀληθείας ἐστρατεύσαντο ὑπὲρ πάντας τοὺς πρὸ αὐτῶν γεγονότας βλασφήμους εἰς θεὸν καὶ τὴν αὐτοῦ πίστιν. καὶ ὅτι μὲν οὐ δύναται ἀνόμοιος εἶναι ὁ υἱὸς τῷ πατρὶ ἀπεδείξαμεν, ἀλλ' οὐδὲ τούτῳ ἐπερειδόμενοι ταῦτα ἔφημεν. ἔστι γὰρ οὐ μόνον ὅμοιος, ἀλλὰ καὶ ἴσος, ταυτὸν τῇ θεότητι, ταυτὸν τῇ ἀϊδιότητι καὶ δυνάμει. καὶ οὐ λέγομεν ταυτοούσιον, ἵνα μὴ ἡ λέξις παρά τισι λεγομένη Σαβελλίῳ ἀπεικασθῇ. ταυτὸν δὲ λέγομεν τῇ θεότητι καὶ τῇ οὐσίᾳ καὶ τῇ δυνάμει καὶ κατὰ πάντα ἴσον τῷ πατρὶ καὶ τῷ ἁγίῳ αὐτοῦ πνεύματι, ὁμοούσιόν τε φαμέν, ὡς ἔχει ἡ ἁγία πίστις, ἵνα ἀπὸ τοῦ ὁμο σαφῶς σημανθῇ τὰ τέλεια, ὅτι ὁ υἱὸς ἐκ πατρὸς τέλειος ἐκ τελείου, τέλειον δὲ καὶ τὸ ἅγιον πνεῦμα. 8. Ἀπὸ μιᾶς καὶ δευτέρας καὶ τρίτης μαρτυρίας οὗτοι φωραθήσονται. εἰ γὰρ ὅλως ὁμολογεῖται υἱὸς ὑπ' αὐτοῦ γεγεννημένος, ὁμολογηθήσεται εἶναι ἐπάναγκες ὅμοιος τῷ γεγεννηκότι. δῆλον δὲ ὅτι ἐν λόγῳ μὲν λέγει τὸ γέννημα, κτίσμα δὲ σαφῶς ἔχει τε καὶ πεπίστευκε ὑπάρχειν, κατὰ χάριν δὲ καλεῖσθαι αὐτὸν υἱόν, ὡς ἐδοκίμασεν ὁ ὁριογνώμων τῶν ἐπουρανίων καὶ μεριστὴς τῶν ἀδιαιρέτων καὶ γεωμέτρης τῆς ἡμετέρας εἰς Χριστὸν σωτηρίας. διαπίπτει δὲ ὁ πάντων τούτων λόγος, τῶν κτίσμα αὐτὸν παρεισφερόντων, ὡς καὶ ὁ τούτου πεσεῖται. λέξω γὰρ πρὸς αὐτὸν δικαιότατα· λέγε μοι, ὦ οὗτος, τί ἂν λέγοις περὶ τοῦ υἱοῦ τοῦ θεοῦ; κτίσμα αὐτὸν φάσκεις ἢ γέννημα; εἰ μὲν γὰρ κτίσμα αὐτὸν λέγεις εἶναι, μηκέτι πιθανῶς παράκρυπτε τὴν λύμην, ὀνόματι γέννημα αὐτὸν καλῶν τοῦ πατρός. πᾶν γὰρ τὸ κτιστὸν οὐ γεννητόν, καὶ εἰ γεννητόν, οὐ κτιστόν. ἔασον τοίνυν τὸ μήτε λόγῳ λέγειν γεννητόν. οὐ γὰρ πρέπει σοι ὅλως κἂν ἑνὶ λόγῳ φέρειν τῆς ἀληθείας τὰ ῥήματα ἐπὶ χειλέων, ἀλλὰ λέγε σου τὸ πᾶν τῆς ἐπιβουλῆς, ἵνα μάθωμεν τίς εἶ καὶ οὕτως ἀποφύγωμεν ἀπὸ τῆς ἐπιβουλῆς σου, ἀγρευτὰ τῶν ψυχῶν καὶ ἐπίβουλε τῶν σοι πειθομένων. προσκυνεῖς τοίνυν τὸν 3.349 υἱὸν τοῦ θεοῦ ἢ οὐ προσκυνεῖς; ναί, φησί, προσκυνῶ αὐτόν. θεὸν προσκυνεῖς ἢ οὐχί; ναί, φησί, θεὸν προσκυνῶ. ποῖος οὖν θεὸς ἔσται κτιστὸς παρὰ σοὶ λεγόμενος καὶ προσκυνούμενος; εἰ μὲν γὰρ τὸν ἕνα ἔκτισεν ὁ προσκυνητὸς θεὸς καὶ τοῦτον εὐδόκησε προσκυνεῖσθαι, τὰ δ' ἄλλα πάντα αὐτὸς ὁ κτίσας οὐ βούλεται προσκυνεῖσθαι, ἀλλὰ καὶ αἰτιᾶται τοὺς προσκυνοῦντας τὴν κτίσιν, διὰ νόμου διδάσκων «οὐ ποιήσεις σεαυτῷ πᾶν ὁμοίωμα καὶ προσκυνήσεις αὐτῷ μήτε ἐν τῷ