Orations against the arians
Of teachers, in order that they too may seem to be called christians in this way and not being ashamed of their own disgraceful name, let them play g
Wishing to dance against the savior, to express his own miserable little sayings of impiety in dissolute and loose melodies? so that, just as wisdom s
Is proper to created things and is one of them. and with these things, having become as it were a successor of the devil’s rashness, he has put in his
Saying certain parts of the gospels, they will deny along with them the law and the prophets. but if in their ignorance they are so tossed by the stor
The word the father he is not the true and only word of the father himself, but is called word and wisdom by name only, and by grace is called son an
Seeing him who sowed the heresy among them at a loss, and that they may learn, even though late, that being arians, they are not christians. you have
A few things 26.37 for i have hoped in the eternal one for your salvation, and joy came to me from the holy one. and since the apostle, writing to th
You do not hide yourselves at all, nor even when hiding can you escape notice for again you signify times, saying, «there was a time when he was not,
A partaker? of the spirit? and yet the spirit itself rather receives from the son, as he himself has said, and it is unreasonable to say that this one
Being, in whom he creates. then let them tell us, or rather, even from this let them see their own impiety in saying, there was a time when he was no
To be at some time, but to be always. and these things are the son who says, i am the life, and, i wisdom dwelt in counsel. how then is he not imp
In which seeing himself, he rejoices, as the son himself says: i was she in whom he rejoiced. when, then, did the father not see himself in his own im
Wishing the image from the father, in order that they might make the son equal to created things. for at any rate, numbering him among these, those ar
Of things that are and are not, as we said. but if they are speaking about god and his word, let them add what is missing to the question, and ask thu
Do both supply what is lacking in each other? for by saying such things, you rather show the weakness of the one who fashioned, if he was not strong e
Of heretics towards their parents 26.69 refutes their malice. for they recognized what is according to nature, and henceforth were ashamed about the t
For it is of things that are, and it was not before it came to be. but things that were not before they came to be, how could they co-exist with the e
Hence to ask about that which exists, but is neither begotten of any, nor has a father for itself they will hear from us that the one so signified, t
Created things are signified, so also 'father' is indicative of the son and the one who names god maker and creator and unbegotten sees and apprehend
Not existing god and a created son, they consequently collected for themselves such expressions as were fitting for a creature but since, when they a
That some grace and state of virtue has accrued to a certain particular substance, and that this is so called word, and son, and wisdom, in such a way
He partook, as we said or the other alternative, which may it be turned upon their own heads, they must needs say, that he was not before this, but w
He humbled himself, becoming obedient unto death, even death on a cross. therefore god has highly exalted him and bestowed on him the name that is abo
With him, and let us enter into the gates of the heavens, which he himself again opened for us, as those who run before say: lift up the gates, o ye r
To become of god and in the epistle he writes: by this we know that he abides in you, from his spirit, which he has given to us. and this is also a
That god bestowed upon him, and the heretics think it to be a defect or a passion of the substance of the word, it is necessary to say how these thing
John's gospel: i have sent them into the world, and for their sake i sanctify myself, that they also might be sanctified in truth. and saying this, he
To the immortal one who has taken on the mortal? or what improvement to the eternal one who has put on the temporal? and what greater reward could the
Your throne, o god, is for ever and ever a scepter of uprightness is the scepter of your 26.116 kingdom and announcing his descent to us, he says: t
Should attempt it, the deceit of the serpent himself would be weakened, and the lord being unchangeable and unalterable, the serpent would become weak
And after a little: wherefore, holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our profession, jesus, who wa
And the occasion of the apostolic saying, the foolish would not have been so impious, taking human things to refer to the godhead. and it is possible
Saying that 'having become' is equivalent to 'having been begotten,' and that he is better, he says. for what is begotten does not differ, whether one
Might show from their end the nature of created things. for the things that are able to perish, even if they do not perish because of the grace of the
Disciples have discipled all the nations, and now what is written has been fulfilled: they shall all be taught by god. and then, the things shown were
Ascending and descending but concerning the son he says: and let all the angels of god worship him and when angels minister, they say, i was sent to
Help to those in need. for god is always and the same but men came to be after these things through the word, when the father himself willed it and
Therefore, neither what is written in the proverbs, the lord created me as the beginning of his ways for his works, nor what was said by the apostle
Folly, how could the second thing, which is according to will, come to be? but the word is first, and creation is second. but the word exists, even if
To deny the natural and genuine generation of the son from the father but when they hear the terms and words for 'creature', they are immediately car
Not even one. but if he himself is the word and the wisdom, in whom all things are made, then he is not one of the things made, nor at all of the thin
From the history according to the law and aaron. thus aaron was not born a high priest, but a man, and after a time, when god willed, he became a high
Unless when he himself likewise partook of blood and flesh with us? and when did he become a merciful and faithful high priest, if not when he was mad
For the sake of sanctifying the flesh he became man and being lord, was in the form of a servant for all creation, which came to be and was made by
Unto you by mighty works, and wonders, and signs, which god did by him in the midst of you, as you yourselves know. therefore, what is said at the end
A house of refuge and a god who is a defender, so also our lord has become. and he did not then have a beginning of being but we had a beginning of h
Of your feet and in the fifteenth: you will not abandon my soul to hades, nor will you allow your holy one to see corruption. that such sayings, ther
Of this. for being the son of god, he would be like him and being like him, he is in every way both lord and king for he himself says, 'he who has s
They think they are saying something against the christian faith, it is necessary to examine the text itself, just as the phrase, who was faithful to
Hymns the truth, and blesses, and trembles but the word is its creator, and he himself says, 'i am the truth.' therefore the word is not a creature,
To know, but the sight and the knowledge concerning this surpasses all for god himself said: 'no one shall see my face and live' and the son has sai
Nor would these things have been said about him, if he were at all one of the creatures. but now since he is not a creature, but the proper offspring
Of these things. but if god so clothes the grass of the field, which today is, and tomorrow is cast into the oven, will he not much more clothe you, o
It is possible to see, but while the creatures are many, the word is one who does not perceive from these things also, that the son is distinct from
Being a created son, he was able to be made by god alone. but god is in need of nothing may it never be! for he himself said: i am full. nor did th
Our weakness, he, being powerful, was made by the father alone, that he might create us through him as through an instrument far from it! it is not s
He sent forth his word, and healed them. for all these things everywhere expose the arian heresy, and signify the eternity of the word, and that he is
To the impassible and unchangeable god, so that by these they might disturb the ears of the more simple, and turn them away from the truth? for who, h
Of him, who is the subject of our discourse. he is therefore creator, and without him was made not one thing, nor is it possible for anything to be ma
For just as one would not say that the divinity mentioned here is christ, but that it is the father himself so also i think his eternal power and div
The word of god, was preached by john: the word became flesh, and, all things were made through him. wherefore also concerning our lord jesus christ a
Washing? for what fellowship has the creature with the creator? or why is that which is made numbered together with the one who made it for the perfec
Having a correct one. for this reason, therefore, the savior also did not simply command to baptize, but first he says, 'make disciples ' then thus: '
To john in the gospel, saying: these things i have spoken to you in proverbs, but the hour is coming when i will no longer speak to you in proverbs, b
The one created according to god in righteousness and holiness of the truth. for neither did david speak of a people being created in substance, 26.24
To the offspring, what is called the beginning of ways because he is the only-begotten word. for if he is an offspring, how do you call him a creature
And wisdom but the things that have come into being, not existing before, were made through the word himself. therefore that much-talked-of saying of
To work. but noah was not created for the sake of the ark, but that he might first exist and become a man for after these things he received the comm
It is clear that, pre-existing, he is later formed, and the formation signifies not the beginning of his being, but the incarnation, in which he also
Having learned from him, the apostle also said: since therefore the children share in blood and flesh, he himself likewise partook of the same things,
It is proper and characteristic of man to say, “he created,” and, “he made him.” for this reason, then, the cause of, 26.268 “he created,” is also add
And in this again you have dared to be impious toward the lord, saying that he is a work, or a creature, that is, a begotten thing? for you assert tha
To beget, is significant of the son, but to make, is indicative of works. for this reason, then, we are not first begotten, but are made for it is wr
And in this he is called and is our firstborn, since, when all men were perishing through the transgression of adam, his flesh was the first of all to
Be considered apart from the children of jacob. but also concerning the lord himself the apostle has not said, that he might become the firstborn of a
26.285 since truth, therefore, has shown that the word is not by nature a creature, it follows then to say, how he is also called the beginning of th
The father for perfection, these are the things for which he is created, saying in the proverbs: the lord created me as the beginning of his ways for
He came, then, not to be ministered to, but to minister, and to work out our salvation. indeed, being able to speak the law from heaven, he saw that i
Son and man would not have been brought to the father, if the word who put on the body had not been by nature and truly his word. and just as we woul
Had been made, and scripture would neither have distinguished him from the works, nor would it have named some things works, and preached the word and
He was speaking of himself, i saw 26.304 that such a characteristic was not of a creature, but of divinity and of the father's nature. therefore the a
The redemption and salvation prepared for us beforehand, rising again, we might remain immortal, when he for our sakes is created the beginning of the
May be renewed, and planning this, he prepares it beforehand, and gives to the one who has worked the preparation for renewal, and the pre-preparation
For since in the wisdom of god the world through wisdom knew not god? or how, if there is no wisdom, is a multitude of wise men found in scripture? an
Before all hills he begets me so that in saying “before all creation” (for in these words he indicated all creation) he might show that he was not cr
By saying, he who has seen me has seen the father, and, i am in the 26.321 father, and the father is in me. therefore your boast has been shown to be
Is sanctified but the son himself is not a son by participation, but is the proper offspring of the father. again, the son is not in the father in th
Consequently the son is in the father, and the father is in the son. for this reason, having previously and fittingly said, 'i and the father are one,
Worships also the king for the image is his form and his shape. since, therefore, the son is the image of the father, it is necessary to understand t
As has been said but when the son came, he glorified not himself, but the father, saying to the one who came to him: why do you call me good? no one
Having joined himself to the father, he showed that he is of the nature of the father, and gave us to know that he is the true offspring of the true f
Father who is in heaven, and observing the saying, therefore be imitators of god, as beloved children and walk in love, just as christ also loved us.
His grandsons ephraim and manasseh, he said: the god who has fed me from my youth until this day the angel who has redeemed me from all evil, bless t
For he is the radiance of the father and thus the father and the son are one. but one would not say this concerning things that are begotten and crea
Form of godhead, which is also in the word and one god the father, being in himself as being over all and appearing in the son as pervading through
Your former thoughts, we have devised a newer one and say: thus the son and the father are one, and thus the father is in the son, and the son is in t
But the savior, showing what herod was like, said: go tell that fox and to the disciples he commanded: behold, i send you out as sheep in the midst o
Like is by nature united to like since also all flesh is gathered together according to its kind. the word, therefore, is unlike us, but like the fat
In me is the salvation of men, i ask that they also may become one, according to the body in me, and according to its perfection that they also may b
Mind, and he will teach how we are in god, and god in us and how again we become one in him, but how far the son is distant in nature from us and he
The holy and paraclete spirit in god departed from him, but he will be in that one to whom the sinner has subjected himself, as it happened in the cas
And to speak more jewishly according to caiaphas: why at all, being a man, did christ make himself god? for the jews then, seeing these things and thi
Understanding the sayings which they were alleging, it is possible somehow to learn from the few things said before but that also in what they now ag
They say is a race. of old, therefore, it happened to each of the saints, and he sanctified those who genuinely received him but neither, when they w
Not any of the created beings, nor any common man, but him who is from god, by nature and true son, this one who also became man, we call upon him non
His own body. and he himself remains by nature impassible, as he is, not being harmed by these, but rather making them disappear and destroying them
Which he possesses eternally. for that was given, and was delivered, and the like, do not diminish the godhead of the son, but rather show him to
In the father, and the father in me. therefore this is clear to everyone, that to be ignorant belongs to the flesh, but the word himself, as he is wor
Of glory, they crucified. for he had that which he asked for, saying: with the glory that i had with you before the world was. and the authority which
The hour of the day what could one say more foolish than these things, or what madness could one equate to them? through the word all things were mad
Has been determined, and he himself knows what was determined through him. for there is nothing, which has not both come to be and been determined thr
Bridegroom. he knows when and at what hour he is coming, and when he is about to say: awake, you who sleep, and arise from the dead, and christ will s
And yet knowing, he says, not even the son knows. for what reason then did he say, i do not know, what he himself, as lord, knows? one who investigate
For in saying this, he wishes us to be always ready for you, he says, do not know but i the lord know when i am coming, even if the arians do not ex
Was he capable of advancement? for men, being creatures, are able in a way to advance and make progress in virtue enoch, at least, was thus translate
Manifest to all. wherefore it does not say, the word advanced, but, jesus, which name the lord was called when he became man so that the advance was
They number with creation him through whom creation came to be. what then is left in which these men differ from the jews? for just as those men blasp
To marvel at the courage of the word, but to say that the word himself was afraid, on account of whom they also despised death? but from the most stea
They buzz around saying: so be it, you interpret these things thus, and you conquer with your reasonings and your proofs but one must say that the so
The sophist, having composed with his own words, that the offspring and the made thing are the same, and that the son is one from all existing offspri
The son is superior to creation, so much also is that which is according to nature superior to the will and it was necessary for them, when they hear
In a psalm: you held my right hand and by your counsel you have guided me. how then can the word, being the counsel and will of the father, himself c
Of the father's hypostasis would be by an act of will. for of whatever quality and manner that blessed hypostasis is, such and so must be the proper o
Saying, if you had a son, before you gave birth? but the fathers, and to say to them: do you become fathers by taking counsel, or by nature and your w
the hour of the day; what could one say more foolish than these things, or what madness could one equate to them? Through the Word all things were made, both times and seasons, and night and day, and all creation; and is the creator said to be ignorant of His own work? And so the very sequence of the reading shows that the Son of God knows the hour and the day, even if the Arians fall down into ignorance. For having said, "not even the Son," He recounts to the disciples the things before that day, saying, "Such and such things will be, and then the end." But He who speaks of the things before the day certainly also knows the day, which will appear after the things foretold. If He did not know the hour, He would not have indicated the things before it, not knowing when the hour would be. And just as someone wishing to point out a house or a city to those who are ignorant of it would describe the things before the house or the city; and when, having indicated everything, 26.413 he would say, "And then immediately the city or the house;" the one indicating it certainly knows where the house or the city is; for if he did not know, he would not have indicated the things before them, lest through ignorance he should either lead his hearers far astray, or, in speaking, should himself unawares pass beyond what he was pointing out; so the Lord, in speaking of the things before the day and the hour, knows precisely, and is not ignorant of, when the hour and the day are at hand. For what reason then, though knowing, did He not tell the disciples plainly then? It is not for anyone to be curious about what He Himself has kept silent. For who has known the mind of the Lord, or who has been His counselor? But for what reason, though knowing, did He say that "not even the Son knows"? I think none of the faithful are ignorant that He said this as well, no less, on account of the flesh, as a man. For not even this is a defect of the Word, but of the human nature, to which ignorance is proper. And one might see this well again, if he also examines with a good conscience the time when and the people to whom the Savior said these things. It was not, then, when heaven was made through Him, nor when the Word was with the Father, ordering all things, nor before He became man that He said these things; but when the Word became flesh. For this reason, all the things that He says humanly after He became man, it is right to attribute these to His humanity. For it is proper to the Word to know the things that have been made, and not to be ignorant of their beginning and their end; for they are His works; and He knows how many, and for how long, He wrought their constitution. And knowing the beginning and the end of each thing, He certainly also knows the universal and common end of all. Assuredly, when He says in the Gospel, concerning His human aspect, "Father, the hour has come, glorify Your Son," it is clear that He knows the hour of the end of all things as the Word, but as man, He is ignorant; for 26.416 it is proper to man to be ignorant, and especially of these things. But this too is proper to the Savior's love for man. For since He became man, He is not ashamed, because of the ignorant flesh, to say, "I do not know," in order to show that, knowing as God, He is ignorant in the flesh. Therefore He has not said, "Nor does the Son of God know," lest the Godhead should appear ignorant; but simply, "Nor the Son," so that the ignorance might be of the Son who was made from men. For this reason, when speaking of the angels, He did not go on to say, "nor the Holy Spirit," but was silent, showing by these two things that, if the Spirit knows, much more does the Word, insofar as He is the Word, know, from whom the Spirit also receives; and that, by being silent about the Spirit, He has made it clear that He was speaking of His human ministration when He said, "nor the Son." And the proof of this is that, having spoken humanly, "nor does the Son know," He nevertheless shows Himself divinely as knowing all things. For the Son whom He says does not know the day, this one He says knows the Father. For, He says, "no one knows the Father except the Son." And everyone except the Arians would agree that he who knows the Father knows much more the whole of creation; and in the whole is also its end. And if the day and the hour have already been determined by the Father, it is clear that through the 26.417 Son
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ἡμέρας ὥραν· ὧν τί ἂν τίς ἀφρονέστερον εἴποι, ἢ ποίαν τίς τούτοις ἐξισώ σοι μανίαν; ∆ιὰ τοῦ Λόγου γέγονε τὰ πάντα, καὶ χρόνοι,
καὶ καιροὶ, καὶ νὺξ, καὶ ἡμέρα, καὶ πᾶσα ἡ κτίσις, καὶ ἀγνοεῖν ὁ δημιουργὸς τὸ ποίημα λέγε ται; καὶ αὐτὸς μὲν οὖν ὁ εἱρμὸς
τοῦ ἀναγνώσματος δείκνυσιν εἰδέναι τὸν Υἱὸν τοῦ Θεοῦ τὴν ὥραν, καὶ τὴν ἡμέραν, κἂν οἱ Ἀρειανοὶ τῇ ἀγνοίᾳ καταπί πτωσιν. Εἰρηκὼς
γὰρ, οὐδὲ ὁ Υἱὸς, διηγεῖται τοῖς μαθηταῖς τὰ πρὸ τῆς ἡμέρας, λέγων· Τάδε ἔσται καὶ τάδε, εἶτα τὸ τέλος. Ὁ δὲ τὰ πρὸ τῆς ἡμέρας
λέγων οἶδε πάντως καὶ τὴν ἡμέραν, ἥτις μετὰ τὰ προειρημένα φανήσεται. Εἰ δὲ μὴ ᾔδει τὴν ὥραν, οὐκ ἂν τὰ πρὸ αὐτῆς ἐσήμανεν,
οὐκ εἰδὼς πότε ἔσται ἡ ὥρα. Καὶ ὥσπερ ἄν τις οἰκίαν ἢ πόλιν τοῖς ἀγνοοῦσι σημᾶναι θέλων, τὰ μὲν πρὸ τῆς οἰκίας ἢ τῆς πόλεως
διεξίοι· ἐπειδὰν δὲ πάντα σημάνας 26.413 λέγοι, Εἶτ' εὐθὺς ἡ πόλις ἣ ἡ οἰκία· οἶδε πάντως ὁ σημαίνων, ποῦ τε ἡ οἰκία ἢ ἡ πόλις
ἐστίν· οὐκ ἂν γὰρ εἰ μὴ ἐγίνωσκεν, ἐσήμανε τὰ πρὸ ἐκείνων· μή ποτε δι' ἄγνοιαν ἢ μακρὰν ἀποστήσῃ τοὺς ἀκού οντας, ἢ αὐτὸς
λέγων, λάθῃ καὶ ὑπερβῇ τὸ σημαι νόμενον· οὕτω λέγων ὁ Κύριος τὰ πρὸ τῆς ἡμέρας καὶ τῆς ὥρας, οἶδεν ἀκριβῶς, καὶ οὐκ ἀγνοεῖ,
πότε ἡ ὥρα καὶ ἡ ἡμέρα ἐνίσταται. Τίνος οὖν ἕνεκεν γινώσκων, οὐκ εἶπε φανε ρῶς τότε τοῖς μαθηταῖς, οὐδενός ἐστι περιεργάσασθαι,
ἃ σεσιώπηκεν αὐτός. Τίς γὰρ ἔγνω νοῦν Κυρίου, ἢ τίς σύμβουλος αὐτοῦ ἐγένετο; Τίνος δὲ χάριν γινώσκων ἔλεγεν, ὅτι οὐδὲ ὁ Υἱὸς
οἶδεν, οὐδένα τῶν πιστῶν ἀγνοεῖν οἶμαι, ὅτι καὶ τοῦτο οὐδὲν ἧττον διὰ τὴν σάρκα ὡς ἄνθρωπος ἔλεγεν. Οὐδὲ γὰρ οὐδὲ τοῦτο ἐλάττωμα
τοῦ Λόγου ἐστὶν, ἀλλὰ τῆς ἀνθρω πίνης φύσεως ἧς ἐστιν ἴδιον καὶ τὸ ἀγνοεῖν. Καὶ τοῦτο πάλιν ἄν τις ἴδοι καλῶς, ἐὰν καὶ τὸν
καιρὸν ἐξετάζῃ μετὰ συνειδήσεως ἀγαθῆς, πότε καὶ τίσιν ἔλεγε ταῦτα ὁ Σωτήρ. Οὐ τοίνυν ὅτε ὁ οὐρανὸς δι' αὐτοῦ ἐγένετο, οὐδ'
ὅτε ἦν παρ' αὐτῷ τῷ Πατρὶ ὁ Λόγος ἁρμόζων τὰ πάντα, οὐδὲ πρὸ τοῦ γενέσθαι ἄν θρωπος ἔλεγε ταῦτα· ἀλλ' ὅτε ὁ Λόγος σὰρξ ἐγένετο.
∆ιὰ τοῦτο καὶ πάντα, ὅσα μετὰ τὸ γενέσθαι ἄνθρωπος, ἀνθρωπίνως λέγει, ταῦτα τῇ ἀνθρω πότητι δίκαιον ἀνατιθέναι. Τοῦ μὲν γὰρ
Λόγου ἴδιόν ἐστιν εἰδέναι τὰ πεποιημένα, καὶ τούτων τὴν ἀρχὴν καὶ τὸ τέλος μὴ ἀγνοεῖν· αὐτοῦ γάρ ἐστιν ἔργα· καὶ οἶδεν ὁπόσα,
καὶ ἕως τίνος τὴν σύστασιν αὐτῶν εἰργά σατο. Εἰδὼς δὲ τὴν ἀρχὴν ἑκάστου καὶ τὸ τέλος, οἶδε πάντως καὶ τὸ καθόλου καὶ κοινὸν
πάντων τέλος. Ἀμέλει λέγων ἐν τῷ Εὐαγγελίῳ περὶ τοῦ κατὰ τὸ ἀνθρώπινον αὐτοῦ, Πάτερ, ἐλήλυθεν ἡ ὥρα, δό ξασόν σου τὸν Υἱὸν,
δῆλός ἐστιν, ὅτι καὶ τὴν περὶ τοῦ πάντων τέλους ὥραν, ὡς μὲν Λόγος, γι νώσκει, ὡς δὲ ἄνθρωπος, ἀγνοεῖ· ἀνθρώπου γὰρ 26.416
ἴδιον τὸ ἀγνοεῖν, καὶ μάλιστα ταῦτα. Ἀλλὰ καὶ τοῦτο τῆς φιλανθρωπίας ἴδιον τοῦ Σωτῆρος. Ἐπειδὴ γὰρ γέγονεν ἄνθρωπος, οὐκ ἐπαισχύνεται
διὰ τὴν σάρκα τὴν ἀγνοοῦσαν εἰπεῖν, Οὐκ οἶδα, ἵνα δείξῃ, ὅτι, εἰδὼς ὡς Θεὸς, ἀγνοεῖ σαρκικῶς. Οὐκ εἴρηκε γοῦν, Οὐδὲ ὁ Υἱὸς
τοῦ Θεοῦ οἶδεν, ἵνα μὴ ἡ θεό της ἀγνοοῦσα φαίνηται· ἀλλ' ἁπλῶς, Οὐδὲ ὁ Υἱός· ἵνα τοῦ ἐξ ἀνθρώπων γενομένου Υἱοῦ ἡ ἄγνοια ᾖ.
∆ιὰ τοῦτο καὶ περὶ ἀγγέλων λέγων, οὐκ εἴρηκεν ἐπαναβαίνων, ὅτι οὐδὲ τὸ Πνεῦμα τὸ ἅγιον· ἀλλ' ἐσιώ πησε, δεικνὺς κατὰ δύο ταῦτα,
ὅτι, εἰ τὸ Πνεῦμα οἶδεν, πολλῷ μᾶλλον ὁ Λόγος, ᾗ Λόγος ἐστὶν, οἶδε, παρ' οὗ καὶ τὸ Πνεῦμα λαμβάνει· καὶ ὅτι, περὶ τοῦ Πνεύματος
σιωπήσας, φανερὸν πεποίηκεν, ὅτι περὶ τῆς ἀνθρωπίνης αὐτοῦ λειτουργίας ἔλεγεν, οὐδὲ ὁ Υἱός. Καὶ τούτου τεκμήριον, ὅτι, ἀνθρωπίνως
εἰρηκὼς, οὐδὲ ὁ Υἱὸς οἶδε, δείκνυσιν ὅμως θεϊκῶς ἑαυτὸν τὰ πάντα εἰδότα. Ὃν γὰρ λέγει Υἱὸν τὴν ἡμέραν μὴ εἰδέναι, τοῦτον εἰδέναι
λέγει τὸν Πα τέρα· Οὐδεὶς γὰρ, φησὶ, γινώσκει τὸν Πατέρα εἰ μὴ ὁ Υἱός. Πᾶς δὲ πλὴν τῶν Ἀρειανῶν συνομολογή σειεν ὡς ὁ τὸν
Πατέρα γινώσκων πολλῷ μᾶλλον οἶδε τῆς κτίσεως τὸ ὅλον· ἐν δὲ τῷ ὅλῳ καὶ τὸ τέλος ἐστὶ ταύτης. Καὶ εἰ ἤδη δὲ ὥρισται ἡ ἡμέρα
καὶ ἡ ὥρα παρὰ τοῦ Πατρὸς, δῆλόν ἐστιν, ὅτι διὰ τοῦ 26.417 Υἱοῦ
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