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in heaven nor on the earth nor in the waters," and the apostle says, "they served the creation rather than the creator, and they were made foolish," how then does he command that all things are not to be worshipped, but was pleased that this one be worshipped? "Is there therefore partiality with God"? May it not be. For in the one being worshipped, he showed that the one who is worshipped is altogether other than creation, and that the worshipped creation is other than the worshipful Lord, the Son of God begotten of the Father; for because he was begotten from him he is like him and is Son; for this reason he is also worshipped by all; "through him he made all things, and without him was not anything made." For in him and in his holy Spirit, who "proceeded from him and receives from the Son," he made all things and established them. "For by the word of the Lord the heavens were established, and by the spirit of his mouth all their power." For when the Only-begotten says, as was said by me above, "that they may know you, the only true God, and Jesus Christ whom you have sent," he set himself apart from creation, as the apostle also states, "one God, from whom are all things, and we through him; and one Lord, Jesus Christ, through whom are all things, and we through him." And you see how he showed one God, the Father, and one Lord, the one begotten of him; and he did not say: one God, and one Lord with all the things that have come into being from him, but one Lord through whom are all things. But if there is one Lord through whom all things are, he is not one of all things, but the maker of all things, being the creator of all created things. 9. But the Son, having been begotten of the Father and being from the Father, through whom all things have come to be, is unlike all things, since he is indeed the creator of all things; since there is one and one God the Father from whom are all things and the Lord Jesus through whom are all things, the statement above being unified through the "one and one" and through the "from whom and through whom," it has clearly declared the Son to be from the Father, 3.350 and has wonderfully declared that the Son is no longer from the rest of things, by stating "through whom are all things," in order to show the Father being and the Son being from the Father who is, the only-begotten Lord. The apostle said these things being moved by the Holy Spirit; wherefore he had no need to declare anything about the Spirit, not as if the Spirit is not glorified together with the Father and the Son, nor to signify that it is from all the things created through the Son. For it was sufficient for it to be numbered together through the firm confession of the Son with the Father and the Son in saying, "go baptize in the name of the Father and of the Son and of the Holy Spirit." Therefore the apostle, in speaking, or rather the Holy Spirit speaking in him, did not declare concerning itself. For the knowledge concerning it was clear, not even disputed by the Jews; but it was held in reserve, so that the Holy Spirit might not be self-recommending. But the apostle was moved with the Holy Spirit and spoke concerning the Father and the Son, so that the Trinity might be shown to be ever-existing and never ceasing to be. Do not be surprised if you hear "one God from whom are all things, and one Lord through whom are all things." For in calling the Son Lord, the apostle did not at all deny the Lord to be also God, and in saying "one God from whom are all things" he did not deny God to be also Lord. For he is at once both Lord and God, and God and Lord, and it will make no difference concerning the things proclaimed to us for salvation in truth from God through the apostles. But this same Anomoean and those who have come from him, having abandoned the way of truth, have turned to falsehood, having evilly conceived the sayings of God, and henceforth having diverted their mind to reasonings and to disputes about words, they have leaped away from the truth and have fallen from heavenly things. For every word will convict them, if they are willing to give their mind to the "illumination of the gospel." For nowhere does the Only-begotten say, although he had come in the flesh, that the Father who created me has sent me, nor did the Father anywhere in the gospel speak, nor in the old

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οὐρανῷ μήτε ἐπὶ τῆς γῆς μήτε ἐν τοῖς ὕδασι», καὶ ὁ ἀπόστολός φησιν «ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, καὶ ἐμωράνθησαν», πῶς τοίνυν περὶ πάντων κελεύει μὴ προσκυνεῖσθαι, τοῦτον δὲ εὐδόκησε προσκυνεῖσθαι; ἆρα οὖν «προσωποληψία ἐστὶ παρὰ θεῷ»; μὴ γένοιτο. ἐν τῷ γὰρ τὸν ἕνα προσκυνεῖσθαι ἔδειξε παντάπασιν ἄλλον ὄντα παρὰ τὴν κτίσιν τὸν προσκυνούμενον καὶ ἄλλην τὴν προσκυνουμένην κτίσιν παρὰ τὸν προσκυνητὸν κύριον, υἱὸν τοῦ θεοῦ ἐκ πατρὸς γεγεννημένον· διὰ γὰρ τὸ ἐξ αὐτοῦ γεγεννῆσθαι ὅμοιον αὐτῷ καὶ ὄντα υἱόν· διὰ τοῦτο γὰρ καὶ προσκυνητὸν παρὰ πᾶσι· «δι' αὐτοῦ ἐποίησε τὰ πάντα, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν». ἐν αὐτῷ γὰρ καὶ τῷ ἁγίῳ αὐτοῦ πνεύματι τῷ «ἐξ αὐτοῦ ἐκπορευθέντι καὶ τοῦ υἱοῦ λαμβάνοντι» ἐποίησε τὰ πάντα καὶ ἐστερέωσε. «τῷ γὰρ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν». ὅταν γὰρ εἴπῃ ὁ μονογενής, ὡς ἄνω μοι εἴρηται, «ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν», ἀφώρισεν ἑαυτὸν ἀπὸ τῆς κτίσεως, ὡς καὶ ὁ ἀπόστολος φάσκει «εἷς θεός, ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς δι' αὐτοῦ· καὶ εἷς κύριος Ἰησοῦς Χριστός, δι' οὗ τὰ πάντα, καὶ ἡμεῖς δι' αὐτοῦ». καὶ ὁρᾷς μὲν πῶς ἔδειξεν ἕνα θεὸν τὸν πατέρα, ἕνα δὲ κύριον τὸν ἐξ αὐτοῦ γεγεννημένον· καὶ οὐκ εἶπεν· εἷς θεός, καὶ εἷς κύριος σὺν πᾶσι τοῖς ἐξ αὐτοῦ γεγονόσιν, ἀλλ' εἷς κύριος δι' οὗ τὰ πάντα. εἰ δὲ εἷς κύριος δι' οὗ τὰ πάντα ἐστίν, οὐκ ἔστιν εἷς ἐκ πάντων, ἀλλὰ ποιητὴς τῶν ἁπάντων, τῶν κεκτισμένων πάντων κτίστης ὑπάρχων. 9. Τοῦ δὲ υἱοῦ ἐκ πατρὸς γεγεννημένου καὶ ἐκ πατρὸς τυγχάνοντος, δι' οὗ τὰ πάντα γεγένηται, ἀνόμοιος τοῖς πᾶσίν ἐστιν, οἷα δὴ κτίστης ὢν τῶν ἁπάντων· ἐπειδὴ εἷς καὶ εἷς θεὸς ὁ πατὴρ ἐξ οὗ τὰ πάντα καὶ κύριος Ἰησοῦς δι' οὗ τὰ πάντα, συνενουμένης τῆς ἄνω λέξεως διὰ τοῦ εἷς καὶ εἷς καὶ διὰ τοῦ ἐξ οὗ καὶ δι' οὗ, τὸ μὲν σαφῶς ἐκ πατρὸς τὸν υἱὸν 3.350 δεδήλωκεν, τὸ δὲ οὐκέτι τὸν υἱὸν ἐκ τῶν λοιπῶν εἶναι θαυμαστῶς ἀπεφήνατο, «δι' οὗ τὰ πάντα» φάσκον, ἵνα δείξῃ πατέρα ὄντα καὶ υἱὸν ὄντα ἀπὸ πατρὸς ὄντος τὸν μονογενῆ κύριον. ἔλεγε δὲ ταῦτα ὁ ἀπόστολος πνεύματι ἁγίῳ φερόμενος· διὸ οὐκ ἔσχε χρείαν περὶ πνεύματός τι δηλῶσαι, οὐχ ὡς μὴ συνδοξαζομένου τοῦ πνεύματος πατρὶ καὶ υἱῷ οὐδ' ἵνα αὐτὸ ἀπὸ τῶν πάντων σημάνῃ τῶν δι' υἱοῦ κεκτισμένων. ἤρκει γὰρ τὸ συναριθμηθῆναι διὰ τῆς βεβαίας ὁμολογίας τοῦ υἱοῦ πατρὶ καὶ υἱῷ ἐν τῷ εἰπεῖν «ἀπελθόντες βαπτίσατε εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος». φθεγγόμενος γοῦν ὁ ἀπόστολος, μᾶλλον δὲ τὸ πνεῦμα τὸ ἅγιον φθεγγόμενον ἐν αὐτῷ, οὐκ ἐδήλου περὶ ἑαυτοῦ. σαφὴς γὰρ ἦν ἡ περὶ αὐτοῦ γνῶσις, οὐδὲ ὑπὸ τῶν Ἰουδαίων ἀμφιβαλλομένη· ἐταμιεύετο δέ, ἵνα μὴ αὐτοσύστατον εἴη τὸ ἅγιον πνεῦμα. ὁ δὲ ἀπόστολος σὺν πνεύματι ἁγίῳ ἐφέρετο καὶ περὶ πατρὸς ἔλεγε καὶ υἱοῦ, ἵνα δειχθῇ ἡ τριὰς ἀεὶ οὖσα καὶ μηδέποτε διαλείπουσα τοῦ εἶναι. μὴ θαύμαζε δὲ ἐὰν ἀκούσῃς «εἷς θεὸς ἐξ οὗ τὰ πάντα, καὶ εἷς κύριος δι' οὗ τὰ πάντα». τῷ γὰρ εἰπεῖν τὸν υἱὸν κύριον οὐ πάντως ἠρνήσατο ὁ ἀπόστολος τὸ εἶναι τὸν κύριον καὶ θεόν, καὶ τῷ εἰπεῖν «εἷς θεὸς δι' οὗ τὰ πάντα» οὐκ ἠρνήσατο τὸ εἶναι τὸν θεὸν καὶ κύριον. ὁμοῦ γὰρ καὶ κύριος καὶ θεός, καὶ θεὸς καὶ κύριος, καὶ οὐδὲν διοίσει περὶ τῶν εἰς ἡμᾶς ἐν ἀληθείᾳ σωτηριωδῶς ἐκ θεοῦ διὰ τῶν ἀποστόλων κεκηρυγμένων. καταλείψας δὲ ὁ αὐτὸς Ἀνόμοιος καὶ οἱ ἐξ αὐτοῦ γεγονότες τὴν ὁδὸν τῆς ἀληθείας εἰς ψεῦδος ἐτράπησαν, κακῶς τὰς θεοῦ ῥήσεις ἐπινενοηκότες, καὶ λοιπὸν εἰς διαλογισμοὺς καὶ εἰς διαλογὰς λέξεων παρεκτρέψαντες τὸν νοῦν ἀπεπήδησαν τῆς ἀληθείας καὶ ἐξέπεσον τῶν ἐπουρανίων. πᾶσα γὰρ λέξις ἐλέγξει αὐτούς, ἐὰν θέλωσι τὸν ἑαυτῶν νοῦν δοῦναι εἰς «φωτισμὸν τοῦ εὐαγγελίου». οὐδαμοῦ γὰρ ὁ μονογενὴς λέγει, καίτοι γε ἐν σαρκὶ παραγενόμενος, ὅτι ὁ κτίσας με πατὴρ ἀπέσταλκέ με, οὐδὲ ὁ πατήρ που ἐν τῷ εὐαγγελίῳ διελέχθη οὐδὲ ἐν παλαιᾷ