7. If, again, he allege His own word when He said, “I and the Father are one,”36    John x. 30. let him attend to the fact, and understand that He did not say, “I and the Father am one, but are one.”37    ἐγὼ καὶ ὁ πατὴρ—ἕν ἐσμεν, not ἕν εἰμι. For the word are38    ἐσμὲν.is not said of one person, but it refers to two persons, and one power.39    δύναμιν. He has Himself made this clear, when He spake to His Father concerning the disciples, “The glory which Thou gavest me I have given them; that they may be one, even as we are one: I in them, and Thou in me, that they may be made perfect in one; that the world may know that Thou hast sent me.”40    John xvii. 22, 23. What have the Noetians to say to these things? Are all one body in respect of substance, or is it that we become one in the power and disposition of unity of mind?41    ἢτῇ δυνάμει καὶ τῇ διαθέσει τῆς ὁμοφρονίας ἓν γινόμεθα. In the same manner the Son, who was sent and was not known of those who are in the world, confessed that He was in the Father in power and disposition. For the Son is the one mind of the Father. We who have the Father’s mind believe so (in Him); but they who have it not have denied the Son. And if, again, they choose to allege the fact that Philip inquired about the Father, saying, “Show us the Father, and it sufficeth us,” to whom the Lord made answer in these terms: “Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father. Believest thou not that I am in the Father, and the Father in me?”42    John xiv. 8, 9. and if they choose to maintain that their dogma is ratified by this passage, as if He owned Himself to be the Father, let them know that it is decidedly against them, and that they are confuted by this very word. For though Christ had spoken of Himself, and showed Himself among all as the Son, they had not yet recognised Him to be such, neither had they been able to apprehend or contemplate His real power. And Philip, not having been able to receive this, as far as it was possible to see it, requested to behold the Father. To whom then the Lord said, “Philip, have I been so long time with you, and yet hast thou not known me? He that hath seen me hath seen the Father.” By which He means, If thou hast seen me, thou mayest know the Father through me. For through the image, which is like (the original), the Father is made readily known.  But if thou hast not known the image, which is the Son, how dost thou seek to see the Father? And that this is the case is made clear by the rest of the chapter, which signifies that the Son who “has been set forth43    Rom. iii. 25. was sent from the Father,44    John v. 30; vi. 29; viii. 16, 18, etc. and goeth to the Father.”45    John xiii. 1; xiv. 12.

[7] ἐὰν δὲ λέγῃ, Αὐτὸς εἶπεν, Ἐγὼ καὶ ὁ Πατὴρ ἐν ἐσμέν, ἐπιστανέτω τὸν νοῦν καὶ μανθανέτω ὅτι οὐκ εἶπεν ὅτι ἐγὼ καὶ ὁ Πατὴρ ἐν εἰμί, ἀλλ' ἓν ἐσμέν. τὸ γὰρ ἐσμὲν οὐκ ἐφ' ἑνὸς λέγεται, ἀλλ' ἐπὶ δύο: [δύο] πρόσωπα ἔδειξεν, δύναμιν δὲ μίαν. αὐτὸς δὲ αὐτὸ ἀπέλυσεν εἰπὼν περὶ μαθητῶν πρὸς τὸν Πατέρα, Τὴν δόξαν ἢν ἔδωκάς μοι, ἔδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν, ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας. τί πρὸς ταῦτα ἔχουσιν λέγειν Νοητιανοί; μὴ πάντες ἓν σῶμά ἐστιν κατὰ τὴν οὐσίαν; ἢ τῇ δυνάμει καὶ τῇ διαθέσει τῆς ὁμοφρονίας ἓν γινόμεθα. τὸν αὐτὸν δὴ τρόπον ὁ παῖς ὁ πεμφθεὶς καὶ ὑπ' αὐτῶν μὴ γινωσκόμενος ὄντων ἐν κόσμῳ ὡμολόγησεν εἶναι ἐν τῷ Πατρὶ δυνάμει, διαθέσει. εἷς γὰρ νοῦς Πατρὸς ὁ παῖς: οἱ δὲ νοῦν Πατρὸς ἔχοντες οὕτω πιστεύομεν. οἱ δὲ τὸν νοῦν μὴ ἔχοντες τὸν Υἱὸν ἤρνηνται. εἰ δὲ καὶ Φίλιππον ἐπερωτᾶν περὶ Πατρὸς βούλοιντο λέγειν_ Δεῖξον ἡμῖν τὸν Πατέρα καὶ ἀρκεῖ ἡμῖν: πρὸς ὃν ἀπεκρίθη ὁ Κύριος λέγων, Τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι, Φίλιππε, καὶ οὐκ ἔγνωκάς με; ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα: οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ Πατρὶ καὶ ὁ Πατὴρ ἐν ἐμοί ἐστιν; _καὶ θέλουσιν λέγειν διὰ τούτου κρατύνεσθαι τὸ δόγμα αὐτῶν, ὁμολογοῦντος αὐτοῦ ἑαυτὸν Πατέρα, γνώτωσαν ὅτι μέγιστον ἑαυτοῖς ἐναντίωμα ἐπιφέρουσιν, ὑπ' αὐτοῦ τοῦ ῥητοῦ ἐλεγχόμενοι. τοῦ γὰρ Χριστοῦ ἑαυτὸν ἐν πᾶσιν Υἱὸν εἰπόντος καὶ δείξαντος οὐκ ἐπέγνωσαν: οὐδὲ καταλάβεσθαι ἢ ἀτενίσαι τὴν δύναμιν ἐδυνήθησαν. καὶ τοῦτο μὴ χωρήσας Φίλιππος καθ' ὃ ἦν ἰδεῖν τὸν Πατέρα ἠξίου βλέπειν. πρὸς ὃν ὁ Κύριος ἔφη, Φίλιππε, τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι καὶ οὐκ ἔγνωκάς με; ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα. πῶς σὺ λέγεις, Δεῖξον ἡμῖν τὸν Πατέρα; τοῦτ' ἐστιν, εἰ ἐμὲ ἑώρακας, δι' ἐμοῦ τὸν Πατέρα γνῶναι δύνῃ. διὰ γὰρ τῆς εἰκόνος ὁμοίας τυγχανούσης εὔγνωστος ὁ Πατὴρ γίνεται. εἰ δὲ τὴν εἰκόνα, ἥτις ἐστὶν ὁ Υἱός, οὐκ ἔγνως, πῶς ἰδεῖν θέλεις τὸν Πατέρα; ὅτι ταῦθ' οὕτως ἔχει, τὰ ἐπικείμενα τῷ κεφαλαίῳ καὶ ὑποκείμενα ἀπολύει, τὸν προκείμενον Υἱὸν ἀπεσταλμένον παρὰ Πατρὸς καὶ πρὸς Πατέρα πορευόμενο[ν] σημαίνοντα.