Chapter 6

6. Οὐκ ἐκ μέρους δὲ ἡ τῆς θεότητος μορφὴ, ἀλλὰ τὸ πλήρωμα τῆς τοῦ Πατρὸς θεότητός ἐστι τὸ εἶναι τοῦ Υἱοῦ, καὶ ὅλος Θεός ἐστιν ὁ Υἱός. Διὰ τοῦτο καὶ ἴσα Θεῷ ὢν, ‘οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ·’ καὶ πάλιν ἐπειδὴ τοῦ Υἱοῦ ἡ θεότης καὶ τὸ εἶδος οὐδενὸς ἄλλου, ἢ τοῦ Πατρός ἐστι, τοῦτό ἐστιν ὅπερ εἷπε, τὸ ‘ἐγὼ ἐν τῷ Πατρί.’ Οὕτω ‘Θεὸς ἦν ἐν Χριστῷ κόσμον ἑαυτῷ καταλλάσσων·’ τὸ γὰρ ἴδιον τῆς τοῦ Πατρὸς οὐσίας ἐστὶν ὁ Υἱὸς, ἐν ᾧ ἡ κτίσις πρὸς τὸν Θεὸν κατηλλάσσετο· Οὕτως εἰργάζετο ὁ Υἱὸς, τοῦ Πατρός ἐστιν ἔργα· τὸ γὰρ εἶδος τῆς τοῦ Πατρὸς θεότητός ἐστιν ὁ Υἱὸς, ἥτις εἰργάζετο τὰ ἔργα· οὕτω δὲ ὁ βλέπων τὸν Υἱὸν ὁρᾷ τὸν Πατέρα· ἐν γὰρ τῇ πατρῴᾳ θεότητί ἐστι καὶ θεωρεῖται ὁ Υἱός· καὶ τὸ ἐν αὐτῷ πατρικὸν εἶδος δείκνυσιν ἐν αὐτῷ τὸν Πατέρα· καὶ οὕτως ἐστὶν ὁ Πατὴρ ‘ἐν τῷ Υἱῷ’. Καὶ ἡ ἐκ τοῦ Πατρὸς δὲ ἐν Υἱῷ ἰδιότης καὶ θεότης δείκνυσι τὸν Υἱὸν ἐν τῷ Πατρὶ, καὶ τὸ ἀεὶ ἀδιαίρετον αὐτοῦ· καὶ ὁ ἀκούων δὲ καὶ βλέπων τὰ λεγόμενα περὶ τοῦ Πατρὸς, ταῦτα λεγόμενα περὶ τοῦ Υἱοῦ, οὐ κατὰ χάριν ἢ μετοχὴν ἐπιγενόμενα τῇ οὐσίᾳ αὐτοῦ, ἀλλʼ ὅτι αὐτὸ τὸ εἶναι τοῦ Υἱοῦ ἴδιον τῆς πατρικῆς οὐσίας ἐστὶ γέννημα, νοήσει καλῶς τὸ εἰρημένον, καθὰ προεῖπον, ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·’ καὶ, ‘ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν·’ Ἔστι γὰρ ὁ Υἱὸς, οἷος ὁ Πατὴρ, τῷ πάντα τὰ τοῦ Πατρὸς ἔχειν· διὸ καὶ μετὰ τοῦ Πατρὸς σημαίνεται. ‘Πατέρα’ γὰρ οὐκ ἄν τις εἴποι, μὴ ὑπάρχοντος υἱοῦ. Ὁ μέντοι ‘ποιητὴν’ λέγων τὸν Θεὸν, οὐ πάντως καὶ τὰ γενόμενα δηλοῖ· ἔστι γὰρ καὶ πρὸ τῶν ποιημάτων ποιητής· ὁ δὲ ‘Πατέρα’ λέγων, εὐθὺς μετὰ τοῦ Πατρὸς σημαίνει καὶ τὴν τοῦ Υἱοῦ ὕπαρξιν. Διὰ τοῦτο καὶ ὁ πιστεύων εἰς τὸν Υἱὸν εἰς τὸν Πατέρα πιστεύει· εἰς γὰρ τὸ ἴδιον τῆς τοῦ Πατρὸς οὐσίας πιστεύει· καὶ οὕτω μία ἐστὶν ἡ πίστις εἰς ἕνα Θεόν· καὶ ὁ προσκυνῶν δὲ καὶ τιμῶν τὸν Υἱὸν ἐν Υἱῷ προσκυνεῖ καὶ τιμᾷ τὸν Πατέρα. Μία γάρ ἐστιν ἡ θεότης· καὶ διὰ τοῦτο μία τιμὴ καὶ μία ἐστὶ προσκύνησις ἡ ἐν Υἱῷ καὶ διʼ αὐτοῦ γινομένη τῷ Πατρί· καὶ ὁ οὕτω προσκυνῶν ἕνα Θεὸν προσκυνεῖ· ‘εἷς γὰρ Θεός ἐστι, καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ.’ Ὅτε γοῦν ‘μόνος λέγεται ὁ Πατὴρ ‘Θεὸς,’ καὶ ὅτι εἷς Θεός ἐστι, καὶ τὸ ‘Ἐγώ εἰμι,’ καὶ, ‘πλὴν ἐμοῦ οὐκ ἔστι Θεὸς,’ καὶ τὸ ‘Ἐγὼ πρῶτος, καὶ ἐγὼ μετὰ ταῦτα,’ καλῶς λέγεται· εἶς γὰρ Θεὸς καὶ μόνος καὶ πρῶτός ἐστιν. Οὐκ εἰς ἀναίρεσιν δὲ τοῦ Υἱοῦ λέγεται· μὴ γένοιτο· ἔστι γὰρ καὶ αὐτὸς ἐν τῷ ἑνὶ, καὶ πρώτῳ, καὶ μόνῳ, ὡς τοῦ ἑνὸς καὶ μόνου καὶ πρώτου καὶ μόνος Λόγος, καὶ Σοφία, καὶ ἀπαύγασμα ὤν. Ἔστι δὲ καὶ πρῶτος καὶ αὐτὸς, πλήρωμα τῆς τοῦ πρώτου καὶ μόνου θεότητος, ὅλος καὶ πλήρης ὢν Θεός. Οὐκοῦν οὐ διʼ αὐτὸν εἴρηται, ἀλλʼ εἰς ἀναίρεσιν τοῦ μὴ εἶναι ἕτερον οἷός ἐστιν ὁ Πατὴρ, καὶ ὁ τούτου Λόγος· καὶ ἔστι μὲν αὐτὸς ὁ νοῦς τοῦ προφήτου φανερὸς καὶ πᾶσι πρόδηλος.