# Oration III Against the Arians

- Author: [Athanasius of Alexandria](https://sophiascriptura.com/fathers/authors/athanasius/)
- Latin title: *Oratio III contra Arianos*
- Date: ca. 339–346 (approximate)
- Source: William Bright, ed., The Orations of St. Athanasius against the Arians (Oxford: Clarendon, 1884) (Greek text: William Bright, The Orations of St. Athanasius against the Arians (Oxford: Clarendon, 1884), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0)

- Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator
- Editions and translations: Karin Metzler and Kyriakos Savvidis, eds., Athanasius Werke, vol. 1.1, Die drei grossen Reden gegen die Arianer (Berlin: de Gruyter, 1998)
- Work page: https://sophiascriptura.com/fathers/athanasius-oratio-3/
- Passages: 67

## Oration III Against the Arians 1

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-1
- Source: Bright, 154–155
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Athanasius opens the third oration with the Arian mockery of John 14:10, “I am in the Father and the Father in me,” and rejects any bodily or merely participatory sense.

### Greek text

1. ΟΙ Ἀρειομανῖται, ὡς ἔοικε, κρίναντες ἅπαξ ἀποστάται γενέσθαι καὶ παραβάται τῆς ἀληθείας, φιλονεικοῦσιν εἰς ἑαυτοὺς ἑλκῦσαι τὸ γεγραμμένον, ‘ὅταν ἔλθῃ ἀσεβὴς εἰς βάθος κακῶν, καταφρονεῖ·’ οὔτε γὰρ ἐλεγχόμενοι παύονται, οὔτε ἀποροῦντες ἐντρέπονται· ἀλλʼ ὡς ‘πόρνης ὄψις, ἀπηναισχύνθησαν πρὸς πάνταςʼ ἐν ταῖς ἀσεβείαις. Καὶ γὰρ ὧν προεφασίζοντο ῥητῶν, τοῦ ‘Κύριος ἔκτισέ με, καὶ τοῦ ‘κρείττων γενόμενος τῶν ἀγγέλων, ’ καὶ τοῦ ‘πρωτότοκος, καὶ τοῦ ‘πιστὸν ὄντα τῷ ποιήσαντι αὐτὸν, ’ ὀρθὴν ἐχόντων τὴν διάνοιαν, καὶ δεικνύντων τὴν εἰς Χριστὸν εὐσέβειαν, οὐκ οἶδʼ ὅπως πάλιν αὐτοὶ ὡς περιχυθέντες τὸν τοῦ ὄφεως ἰὸν, καὶ μὴ βλέποντες ἃ δεῖ βλέπειν, μηδὲ νοοῦντες ἃ ἀναγινώσκουσιν, ὥσπερ ἐκ βάθους τῆς ἀσεβοῦς αὐτῶν καρδίας ἐρευγόμενοι, ἤρξατο λοιπὸν καὶ διασύρειν τὸ ὑπὸ τοῦ Κυρίου λεγόμενον, ‘ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·’ λέγοντες, ‘Πῶς δύναται οὗτος ἐν ἐκείνῳ, κἀκεῖνος ἐν τούτῳ χωρεῖν; ἢ πῶς ὅλως δύναται ὁ Πατὴρ, μείζων ὢν, ἐν τῷ Υἱῷ ἐλάττονι ὄντι χωρεῖν; ἢ τί θαυμαστὸν, εἰ ὁ Υἱὸς ἐν τῷ Πατρὶ, ὅπουγε καὶ περὶ ἡμῶν γέγραπται· “Ἐν αὐτῷ γὰρ ζῶμεν, καὶ κινούμεθα, καί ἐσμεν;”’ Πάσχουσι δὲ τοῦτο ἀκολούθως τῇ κακονοίᾳ ἑαυτῶν, σῶμα νομίζοντες εἶναι τὸν Θεὸν, καὶ μὴ νοοῦντες μήτε τί ἐστιν ‘ἀληθινὸς Πατὴρ, ’ καὶ ‘ἀληθινὸς Υἱὸς, ’ μήτε τί ἐστι ‘φῶς ἀόρατον, ’ καὶ ‘ἀΐδιον, ’ καὶ ‘ἀπαύγασμα αὐτοῦ ἀόρατον, ’ μήτε τί ἐστιν ἀόρατος ‘ὑπόστασις, ’ καὶ ‘χαρακτῆρʼ ἀσώματος, καὶ ‘εἰκὼνʼ ἀσώματος. ‘Εἰ γὰρ ἐγίνωσκον, οὐκ ἂν τὸν Κύριον τῆς δόξηςʼ μετὰ γέλωτος ἐδυσφήμουν, οὔτε τὰ ἀσώματα σωματικῶς ἐκλαμβάνοντες, τὰ καλῶς λεγόμενα παρεξηγοῦντο. Ἤρκει μὲν οὖν καὶ μόνον ἀκούοντας ταῦτα, λέγοντος τοῦ Κυρίου, πιστεύειν, ἐπεὶ καὶ ἡ τῆς ἁπλότητος πίστις βελτίων ἐστὶ τῆς ἐκ περιεργίας πιθανολογίας· ἐπειδὴ δὲ καὶ τοῦτο βεβηλοῦν ἐπεχείρησαν πρὸς τὴν ἰδίαν αἵρεσιν, ἀναγκαῖον τὴν μὲν ἐκείνων κακόνοιαν διελέγξαι, τὴν δὲ τῆς ἀληθείας διάνοιαν δεῖξαι, ἕνεκά γε τῆς τῶν πιστῶν ἀσφαλείας. Οὐ γὰρ, ὡς ἐκεῖνοι νομίζουσιν, ἀντεμβιβαζόμενοι εἰς ἀλλήλους εἰσὶν, ἐν τῷ λέγεσθαι, ‘ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοὶ, ’ ὥσπερ ἐν ἀγγείοις κενοῖς ἐξ ἀλλήλων πληρούμενοι· ὥστε τὸν μὲν Υἱὸν πληροῦν τὸ κενὸν τοῦ Πατρὸς, τὸν δὲ Πατέρα πληροῦν τὸ κενὸν τοῦ Υἱοῦ, καὶ ἑκάτερον αὐτῶν μὴ εἶναι πλήρη καὶ τέλειον· (σωμάτων μὲν ἴδιον τοῦτό γε· διὸ καὶ τὸ μόνον εἰπεῖν τοῦτο πλέον ἐστὶν ἀσεβείας·) πλήρης γὰρ καὶ τέλειός ἐστιν ὁ Πατὴρ, καὶ ‘πλήρωμα θεότητόςʼ ἐστιν ὁ Υἱός. Οὐδʼ αὖ πάλιν, ὥσπερ ἐν τοῖς ἁγίοις γινόμενος ὁ Θεὸς ἐνδυναμοῖ αὐτοὺς, οὕτως ἐστὶ καὶ ἐν τῷ Υἱῷ· αὐτὸς γάρ ἐστιν ἡ τοῦ Πατρὸς δύναμις καὶ Σοφία· καὶ τὰ μὲν γενητὰ μετοχῇ τούτου ἐν Πνεύματι ἁγιάζεται, αὐτὸς δὲ ὁ Υἱὸς οὐ μετουσίᾳ υἱός ἐστιν, ἀλλὰ γέννημα τοῦ Πατρὸς ἴδιόν ἐστιν. Οὐκ ἔστι δὲ πάλιν οὕτως ὁ Υἱὸς ἐν τῷ Πατρὶ, ὡς τὸ ‘ἐν αὐτῷ ζῶμεν, καὶ κινούμεθα, καί ἐσμεν·’ αὐτὸς γὰρ ὡς ἐκ πηγῆς τοῦ Πατρός ἐστιν ἡ ζωὴ, ἐν ᾗ τὰ πάντα ζωογονεῖταί τε καὶ συνέστηκεν· οὐ γὰρ ἡ ζωὴ ἐν ζωῇ ζῇ· ἐπεὶ οὐκ ἂν εἴη ζωή· ἀλλʼ αὐτὸς μᾶλλον ζωογονεῖ τὰ πάντα.

### English translation (Claude)

The Ariomaniacs, it seems, having once decided to become apostates and transgressors of the truth, are eager to draw upon themselves the saying, “When the ungodly comes into the depth of evils, he despises”; for they neither stop when refuted nor feel shame when at a loss, but, like “the face of a harlot, they have become shameless toward all” in their impieties. For the sayings they put forward as pretexts—“The Lord created me,” and “having become better than the angels,” and “firstborn,” and “being faithful to him who made him”—have a correct sense and show piety toward Christ; yet, I do not know how, they again, as though drenched with the serpent's venom, not seeing what they ought to see nor understanding what they read, and as though belching it up from the depth of their impious heart, have now begun also to disparage what the Lord said, “I am in the Father and the Father in me,” saying, “How can this one be contained in that one, and that one in this one? Or how at all can the Father, who is greater, be contained in the Son, who is less? Or what is wonderful in the Son's being in the Father, when it is written of us too, ‘For in him we live and move and have our being’?” They suffer this in keeping with their ill will, thinking that God is a body, and not understanding what “true Father” and “true Son” are, nor what “light invisible” and “eternal” and “its invisible radiance” are, nor what an invisible “subsistence,” an incorporeal “impress,” and an incorporeal “image” are. For if they knew, they would not revile “the Lord of glory” with laughter, nor, taking incorporeal things in a bodily way, misinterpret what is well said. It should indeed have been enough, on hearing these words spoken by the Lord, simply to believe, since the faith of simplicity is better than the persuasiveness that comes from curious inquiry; but since they have attempted to profane this too for their own heresy, it is necessary to refute their ill will and to show the sense of the truth, at least for the security of the faithful. For it is not, as they think, that they are packed into each other when it is said, “I am in the Father and the Father in me,” as though they were filled from one another like empty vessels, so that the Son fills the Father's emptiness and the Father the Son's, and neither of them is full and perfect (this is proper to bodies, so that even to say it is beyond impiety); for the Father is full and perfect, and the Son is “the fullness of the Godhead.” Nor again is God in the Son in the way that he comes to be in the saints and strengthens them; for the Son himself is the Father's power and Wisdom; originated things are sanctified by participation in him in the Spirit, but the Son himself is not a son by participation; he is the Father's own offspring. Nor, again, is the Son in the Father as in the saying, “in him we live and move and have our being”; for he himself, as from the fountain of the Father, is the life in which all things are given life and hold together; for life does not live in life—otherwise it would not be life—but rather he himself gives life to all things.

### Scripture references

- Prov 18:3: quotation, high confidence
- Jer 3:3: quotation, high confidence
- Prov 8:22: quotation, high confidence
- Heb 1:4: quotation, high confidence
- Col 1:15: allusion, high confidence
- Heb 3:2: quotation, high confidence
- John 14:10: quotation, high confidence
- Acts 17:28: quotation, high confidence
- Heb 1:3: allusion, high confidence
- 1 Cor 2:8: quotation, high confidence
- Col 2:9: quotation, high confidence
- 1 Cor 1:24: allusion, high confidence

### Translation notes

- The Arian questions treat the Father and Son as bodies that could or could not contain one another; Athanasius answers that the mutual indwelling is not spatial.
- “In him we live and move and have our being” is Acts 17:28, Paul quoting a Greek poet.
- The text reads Υἱὁς; corrected to Υἱὸς.

### Citation (SBL)

Athanasius, C. Ar. 1 (Bright, 154–155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-1).

## Oration III Against the Arians 2

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-2
- Source: Bright, 155–156
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Asterius explains John 14:10 as meaning only that Christ's words and works came from the Father; Athanasius replies that this makes the saying true of every prophet and saint.

### Greek text

2. Ἴδωμεν δὲ καὶ τὰ τοῦ συνηγόρου τῆς αἱρέσεως Ἀστερίου τοῦ σοφιστοῦ· γέγραφε γὰρ καὶ αὐτὸς, εἰς τοῦτο ζηλώσας τοὺς Ἰουδαίους, ταῦτα· Εὔδηλον γὰρ, ὅτι διὰ τοῦτο εἴρηκεν ἑαυτὸν μὲν ἐν τῷ Πατρὶ, ἐν ἑαυτῷ δὲ πάλιν τὸν Πατέρα, ἐπεὶ μήτε τὸν λόγον, ὃν διεξήρχετο, ἑαυτοῦ φησιν εἶναι, ἀλλὰ τοῦ Πατρὸς, μήτε οἰκεῖα τὰ ἔργα, ἀλλὰ τοῦ Πατρὸς δεδωκότος τὴν δύναμιν.’ Τοῦτο δὲ εἰ καὶ παιδάριον ἦν ἁπλῶς εἰρηκὸς, συγγνώμην εἶχεν ἐκ τῆς ἡλικίας· ἐπειδὴ δὲ ὁ καλούμενος ‘σοφιστὴς, ’ καὶ πάντα γινώσκειν ἐπαγγελλόμενος, ἔστιν ὁ γράψας, πόσης ἄξιος καταγνώσεως ὁ τοιοῦτος; πῶς δὲ καὶ οὐκ ἀλλότριον ἑαυτὸν τοῦ ἀποστόλου δείκνυσιν, ἐπαιρόμενος ἐν ‘πειθοῖς σοφίας λόγοις, ’ καὶ νομίζων ἐν τούτοις ἐξαπατᾶν δύνασθαι, ‘μὴ νοῶν αὐτὸς ἃ λέγει, μήτε περὶ τίνων διαβεβαιοῦται;’ Ἃ γὰρ ὁ Υἱὸς ἴδια καὶ ἁρμόζοντα μόνῳ Υἱῷ, Λόγῳ καὶ Σοφίᾳ ὄντι, καὶ εἰκόνι τῆς τοῦ Πατρὸς οὐσίας εἴρηκε, ταῦτα οὗτος εἰς πάντα τὰ κτίσματα καταφέρει, καὶ κοινὰ τῷ τε Υἱῷ καὶ τούτοις ταῦτα ποιεῖ· τὴν δὲ δύναμιν τοῦ Πατρὸς λέγει λαμβάνειν δύναμιν ὁ παράνομος, ἵνα ἀκολουθήσῃ τῇ δυσσεβείᾳ αὐτοῦ εἰπεῖν ὅτι καὶ ὁ Υἱὸς ἐν Υἱῷ υἱοποιήθη, καὶ ὁ Λόγος ἔλαβε Λόγου ἐξουσίαν· καὶ οὐκ ἔτι μὲν αὐτὸν, ὡς Υἱὸν, θέλει εἰρηκέναι ταῦτα, ὡς δὲ μαθόντα καὶ αὐτὸν ὁμοίως συντάσσει πᾶσι τοῖς ποιήμασιν. Εἰ γὰρ διὰ τὸ μὴ εἶναι τὰ ῥήματα τοῦ Υἱοῦ, ἃ διεξήρχετο, ἀλλʼ ὅτι τοῦ Πατρὸς ἦν, καὶ τὰ ἔργα, ἔλεγεν, ‘ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·’ καὶ ὁ μὲν Δαβὶδ λέγει, ‘Ἀκούσομαι τί λαλήσει ἐν ἐμοὶ Κύριος ὁ Θεός·’ ὁ δὲ Σολομὼν, Οἱ ἐμοὶ λόγοι εἴρηνται ὑπὸ Θεοῦ·’ καὶ ὁ μὲν Μωσῆς τοὺς παρὰ τοῦ Θεοῦ διηκόνει λόγους, ἕκαστος δὲ τῶν προφητῶν οὐ τὰ ἴδια, ἀλλὰ τὰ παρὰ τοῦ Θεοῦ ἔλεγε, ‘Τάδε λέγει Κύριος·’ καὶ τὰ ἔργα ἃ ἐποίουν οἱ ἅγιοι, οὐκ ἴδια, ἀλλὰ τοῦ δεδωκότος τὴν δύναμιν Θεοῦ ἔλεγον εἶναι· ὡς ὁ μὲν Ἡλίας καὶ Ἐλισσαῖος ἐπικαλούμενοι τὸν Θεὸν, ἵνα τοὺς νεκροὺς αὐτὸς ἐγείρῃ· ὅτε καὶ τῷ Ναιεμὰν λέγει ὁ Ἐλισσαῖος, καθαρίσας αὐτὸν ἀπὸ τῆς λέπρας, ‘ἵνα γνῷς, ὅτι ἐστὶ Θεὸς ἐν Ἰσραήλ·’ ὁ δὲ Σαμουὴλ καὶ αὐτὸς ἐν ἡμέραις θερισμοῦ ηὔχετο τὸν Θεὸν ‘δοῦναι ὑετόν·’ οἵ τε ἀπόστολοι ἔλεγον, οὐκ ‘ἰδίᾳ δυνάμειʼ ποιεῖν τὰ σημεῖα, ἀλλὰ τῇ τοῦ Κυρίου χάριτι· δῆλον ὅτι κατʼ αὐτὸν κοινὴ ἂν εἴη πάντων καὶ ἡ τοιαύτη φωνὴ, ὥστε καὶ ἕκαστον λέγειν δύνασθαι, ‘ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·’ καὶ λοιπὸν μηκέτι ἕνα εἶναι τοῦτον Υἱὸν Θεοῦ καὶ Λόγον καὶ Σοφίαν, ἀλλʼ ἐκ πολλῶν ἕνα καὶ τοῦτον τυγχάνειν.

### English translation (Claude)

Let us also look at what the advocate of the heresy, Asterius the sophist, says; for he too, emulating the Jews in this, has written as follows: “For it is quite clear that he said he is in the Father, and the Father again in himself, for this reason: that he says that neither the word which he was delivering is his own, but the Father's, nor are the works his own, but the Father's, who gave the power.” If a little child had said this in simplicity, he would have been excused because of his age; but since the one who wrote it is the so-called “sophist,” who professes to know everything, how much condemnation does such a man deserve? And how does he not show himself a stranger to the apostle, being puffed up in “persuasive words of wisdom,” and thinking he can deceive by them, “not understanding either what he says or the things about which he makes assertions”? For what the Son said as proper to and fitting only for the Son, who is Word and Wisdom and image of the Father's substance, this man brings down to all the creatures, and makes common to the Son and to them. And the lawless man says that the Father's power receives power, so that it follows from his impiety to say that the Son was made a son in a Son, and that the Word received the Word's authority; and he no longer wishes him to have said these things as Son, but ranks him too, like all the things made, as one who learned. For if it was because the words he delivered were not the Son's but the Father's, and likewise the works, that he said, “I am in the Father and the Father in me,” then—since David says, “I will hear what the Lord God will speak in me,” and Solomon, “My words have been spoken by God,” and Moses ministered the words that came from God, and each of the prophets spoke not his own words but those that came from God, “Thus says the Lord,” and the saints said that the works they did were not their own but those of God who gave the power (as Elijah and Elisha called on God that he himself might raise the dead, and Elisha, when he had cleansed Naaman of his leprosy, says to him, “that you may know that there is a God in Israel,” and Samuel too prayed God in the days of harvest “to give rain,” and the apostles said that they did the signs not “by their own power” but by the grace of the Lord)—then clearly, according to him, such a saying would be common to all, so that each could say, “I am in the Father and the Father in me”; and he would no longer be the one Son of God and Word and Wisdom, but would himself be one out of many.

### Scripture references

- 1 Cor 2:4: quotation, high confidence
- 1 Tim 1:7: quotation, high confidence
- John 14:10: quotation, high confidence
- Ps 85:8 (84:9 LXX): quotation, high confidence
- Prov 31:1: quotation, low confidence
- 1 Kgs 17:21: allusion, high confidence
- 2 Kgs 4:33: allusion, high confidence
- 2 Kgs 5:8: quotation, medium confidence
- 1 Sam 12:17: allusion, high confidence
- Acts 3:12: allusion, high confidence

### Translation notes

- “My words have been spoken by God” is a Septuagint verse of Proverbs (LXX Prov 24:69, corresponding to 31:1); the identification is not certain.
- “Emulating the Jews” is the author's polemic.
- Slips corrected: Ἑὔδηλον to Εὔδηλον, ἧν to ἦν, Ὁἱ to Οἱ, ἕλεγε to ἔλεγε, ὅτεκαὶ (words run together).

### Citation (SBL)

Athanasius, C. Ar. 2 (Bright, 155–156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-2).

## Oration III Against the Arians 3

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-3
- Source: Bright, 156–157
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Son is in the Father because his whole being is proper to the Father's substance, and the Father is in the Son as sun in radiance, mind in word, spring in river.

### Greek text

3. Ἀλλʼ εἴπερ ἦν οὕτως ὁ Κύριος εἰρηκὼς, ἔδει μὴ εἰπεῖν αὐτὸν, ‘ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·’ ἀλλὰ μᾶλλον, ‘κἀγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ δὲ καὶ ἐν ἐμοί ἐστιν, ’ ἵνα μηδὲ ἴδιον καὶ ἐξαίρετον ἔχῃ πρὸς τὸν Πατέρα ὡς Υἱὸς, κοινὴν δὲ μετὰ πάντων ἔχῃ τὴν αὐτὴν χάριν. Ἀλλʼ οὐκ ἔστιν, ὡς νομίζουσιν ἐκεῖνοι· μὴ φρονοῦντες γὰρ Υἱὸν εἶναι γνήσιον ἐκ Πατρὸς, καταψεύδονται τοῦ γνησίου, ᾧ μόνῳ ἁρμόζει λέγειν, ‘ἐγὼ ἐν τῷ Πατρὶ καὶ ὁ Πατὴρ ἐν ἐμοί.’ Ἔστι γὰρ ὁ Υἱὸς ‘ἐν τῷ Πατρὶ, ’ ὥς γε νοεῖν ἔξεστιν, ἐπειδὴ σύμπαν τὸ εἶναι τοῦ Υἱοῦ, τοῦτο τῆς τοῦ Πατρὸς οὐσίας ἴδιόν ἐστιν, ὡς ἐκ φωτὸς ἀπαύγασμα, καὶ ἐκ πηγῆς ποταμὸς, ὥστε τὸν ὁρῶντα τὸν Υἱὸν ὁρᾷν τὸ τοῦ Πατρὸς ἴδιον, καὶ νοεῖν ὅτι τοῦ Υἱοῦ τὸ εἶναι, ἐκ τοῦ Πατρὸς ὂν, οὕτως ἐν τῷ Πατρί ἐστιν. Ἔστι δὲ καὶ ὁ Πατὴρ ‘ἐν τῷ Υἱῷ, ’ ἐπειδὴ τὸ ἐκ τοῦ Πατρὸς ἴδιον, τοῦτο ὁ Υἱὸς τυγχάνει ὢν, ὡς ἐν τῷ ἀπαυγάσματι ὁ ἥλιος, καὶ ἐν τῷ λόγῳ ὁ νοῦς, καὶ ἐν τῷ ποταμῷ ἡ πηγή· οὕτω γὰρ ὁ θεωρῶν τὸν Υἱὸν θεωρεῖ τῆς τοῦ Πατρὸς οὐσίας τὸ ἴδιον, καὶ νοεῖ ὅτι ὁ Πατὴρ ἐν τῷ Υἱῷ ἐστι. Τοῦ γὰρ εἴδους καὶ τῆς θεότητος τοῦ Πατρὸς οὔσης τὸ εἶναι τοῦ Υἱοῦ, ἀκολούθως ὁ Υἱὸς ἐν τῷ Πατρί ἐστι, καὶ ὁ Πατὴρ ἐν τῷ Υἱῷ. Διὰ τοῦτο γὰρ καὶ εἰκότως εἰρηκὼς πρότερον, ‘ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν, ’ ἐπήγαγε τὸ ‘ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·’ ἵνα τὴν μὲν ταὐτότητα τῆς θεότητος, τὴν δὲ ἑνότητα τῆς οὐσίας δείξῃ.

### English translation (Claude)

But if the Lord had spoken in this sense, he ought not to have said, “I am in the Father and the Father in me,” but rather, “I too am in the Father, and the Father is also in me,” so that he would have nothing proper and exceptional toward the Father as Son, but would have the same grace in common with all. But it is not as they think; for not thinking that he is a genuine Son from the Father, they lie against the genuine one, to whom alone it is fitting to say, “I am in the Father and the Father in me.” For the Son is “in the Father,” so far as one may understand it, because the whole being of the Son is proper to the Father's substance, as radiance is from light and a river from a spring; so that whoever sees the Son sees what is proper to the Father, and understands that the Son's being, being from the Father, is thus in the Father. And the Father is “in the Son,” because what is proper to the Father and from him is what the Son is, as the sun is in its radiance, the mind in its word, and the spring in the river; for so whoever contemplates the Son contemplates what is proper to the Father's substance, and understands that the Father is in the Son. For since the form and Godhead of the Father is the being of the Son, it follows that the Son is in the Father and the Father in the Son. That is why, having first said, fittingly, “I and the Father are one,” he added, “I am in the Father and the Father in me,” so as to show both the identity of the Godhead and the unity of the substance.

### Scripture references

- John 14:10: quotation, high confidence
- John 10:30: quotation, high confidence
- John 10:38: allusion, medium confidence

### Translation notes

- The text reads Ὑἱὸς; corrected to Υἱὸς.

### Citation (SBL)

Athanasius, C. Ar. 3 (Bright, 156–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-3).

## Oration III Against the Arians 4

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-4
- Source: Bright, 157–158
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Father and Son are two, not one person named twice as Sabellius taught, yet one in nature and Godhead, like sun and radiance; so all that is said of the Father is said of the Son except “Father.”

### Greek text

4. ‘Ἓνʼ γάρ εἰσιν, οὐχ ὡς ἑνὸς πάλιν εἰς δύο μέρη διαιρεθέντος, καὶ μηδὲν ὄντων πλὴν ἑνός· οὐδὲ ὡς τοῦ ἑνὸς δὶς ὀνομαζομένου, ὥστε τὸν αὐτὸν ἄλλοτε μὲν Πατέρα, ἄλλοτε δὲ Υἱὸν ἑαυτοῦ γίνεσθαι· τοῦτο γὰρ Σαβέλλιος φρονήσας, αἱρετικὸς ἐκρίθη. Ἀλλὰ δύο μέν εἰσιν, ὅτι ὁ Πατὴρ Πατήρ ἐστι, καὶ οὐχ ὁ αὐτὸς Υἱός ἐστι· καὶ ὁ Υἱὸς Υἱός ἐστι, καὶ οὐχ ὁ αὐτὸς Πατήρ ἐστι. Μία δὲ ἡ φύσις (οὐ γὰρ ἀνόμοιον τὸ γέννημα τοῦ γεννήσαντος· εἰκὼν γάρ ἐστιν αὐτοῦ, ) καὶ πάντα τὰ Πατρὸς τοῦ Υἱοῦ ἐστι. Διὸ οὐδὲ ἄλλος Θεὸς ὁ Υἱός· οὐ γὰρ ἔξωθεν ἐπενοήθη· ἐπεὶ πάντως καὶ πολλοὶ, ξένης παρὰ τὴν τοῦ Πατρὸς ἐπινοουμένης θεότητος· εἰ γὰρ καὶ ἕτερόν ἐστιν ὡς γέννημα ὁ Υἱὸς, ἀλλὰ ταὐτόν ἐστιν ὡς Θεός· καὶ ‘ἕνʼ εἰσιν αὐτὸς καὶ ὁ Πατὴρ τῇ ἰδιότητι καὶ οἰκειότητι τῆς φύσεως, καὶ τῇ ταὐτότητι τῆς μιᾶς θεότητος, ὥσπερ εἴρηται. Καὶ γὰρ καὶ τὸ ἀπαύγασμα φῶς ἐστιν, οὐ δεύτερον τοῦ ἡλίου, οὐδὲ ἕτερον φῶς, οὐδὲ κατὰ μετουσίαν αὐτοῦ, ἀλλʼ ὅλον ἴδιον αὐτοῦ γέννημα. Τὸ δὲ τοιοῦτον γέννημα ἐξ ἀνάγκης ἕν ἐστι φῶς· καὶ οὐκ ἄν τις εἴποι δύο φῶτα εἶναι ταῦτα, ἀλλὰ δύο μὲν ἥλιον καὶ ἀπαύγασμα, ἓν δὲ τὸ ἐξ ἡλίου φῶς ἐν τῷ ἀπαυγάσματι φωτίζον τὰ πανταχοῦ. Οὕτω καὶ ἡ τοῦ Υἱοῦ θεότης τοῦ Πατρός ἐστιν· ὅθεν καὶ ἀδιαίρετός ἐστι· καὶ οὕτως ‘εἷς Θεὸς, καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ.’ Οὕτω γοῦν ἓν αὐτῶν ὄντων, καὶ μιᾶς αὐτῆς οὔσης τῆς θεότητος, τὰ αὐτὰ λέγεται περὶ τοῦ Υἱοῦ, ὅσα λέγεται καὶ περὶ τοῦ Πατρὸς, χωρὶς τοῦ λέγεσθαι ‘Πατήρ·’ οἷον τὸ ‘Θεὸς, ’ ‘καὶ Θεὸς ἦν ὁ Λόγος·’ τὸ ‘Παντοκράτωρ, ’ ‘Τάδε λέγει ὁ ἦν, καὶ ὁ ὢν, καὶ ὁ ἐρχόμενος, ὁ Παντοκράτωρ·’ τὸ ‘Κύριος, ’ ‘εἷς Κύριος Ἰησοῦς Χριστός·’ τὸ εἶναι ‘φῶς, ’ ‘Ἐγώ εἰμι τὸ φῶς·’ τὸ ἐξαλείφειν ἁμαρτίας, ‘ἵνα δὲ, ’ φησὶν, ‘εἰδῆτε, ὅτι ἔχει ἐξουσίαν ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας·’ καὶ ὅσα ἄλλα ἂν εὕροις. ‘Πάνταʼ γὰρ, φησὶν αὐτὸς ὁ Υἱὸς, ‘ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστι·’ καὶ πάλιν, ‘τὰ ἐμὰ σά ἐστιν.’

### English translation (Claude)

For they are “one,” not as one thing divided into two parts and being nothing but one; nor as one thing named twice, so that the same one becomes at one time Father and at another his own Son—for Sabellius was judged a heretic for thinking this. But they are two, because the Father is Father and is not also Son, and the Son is Son and is not also Father; but the nature is one (for the offspring is not unlike the one who begot him, since he is his image), and all that is the Father's is the Son's. Therefore the Son is not another God either; for he was not devised from outside, since otherwise there would certainly be many gods, if a Godhead foreign to the Father's were devised. For although the Son is other as offspring, he is the same as God; and he and the Father are “one” in the propriety and kinship of nature and in the identity of the one Godhead, as has been said. For the radiance too is light, not second to the sun, nor another light, nor light by participation in it, but wholly its own offspring. And such an offspring is necessarily one light; and no one would say that these are two lights, but that sun and radiance are two, and one is the light from the sun that illuminates all things in the radiance. So too the Godhead of the Son is the Father's; hence it is also indivisible; and so “there is one God, and there is none other besides him.” Since, then, they are one, and the Godhead itself is one, the same things are said of the Son as are said of the Father, except for being called “Father.” For instance, “God”: “and the Word was God”; “Almighty”: “Thus says he who was and who is and who is to come, the Almighty”; “Lord”: “one Lord Jesus Christ”; being “light”: “I am the light”; wiping out sins: “But that you may know,” he says, “that the Son of man has authority on earth to forgive sins”; and whatever else you may find. For “all things,” says the Son himself, “that the Father has are mine,” and again, “Mine are yours.”

### Scripture references

- John 10:30: quotation, high confidence
- Col 1:15: allusion, medium confidence
- Mark 12:32: quotation, high confidence
- John 1:1: quotation, high confidence
- Rev 1:8: quotation, high confidence
- 1 Cor 8:6: quotation, high confidence
- John 8:12: quotation, high confidence
- Matt 9:6: quotation, high confidence
- John 16:15: quotation, high confidence
- John 17:10: quotation, high confidence

### Translation notes

- Sabellius (early third century) taught that Father and Son are one person under different names.
- “The nature is one” (μία ἡ φύσις) is Athanasius's own phrasing here.
- Slips corrected: a stray quotation mark and accent at the opening (4."‘Ἒνʼ), οἶον to οἷον, εἶς to εἷς.

### Citation (SBL)

Athanasius, C. Ar. 4 (Bright, 157–158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-4).

## Oration III Against the Arians 5

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-5
- Source: Bright, 158–159
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: John 10:30, 10:38, and 14:9 have one sense; as a king's portrait can say “I and the king are one,” so the Son, the Father's image, shows the Father's Godhead in himself.

### Greek text

5. Ὁ δὲ ἀκούων τὰ τοῦ Πατρὸς λεγόμενα ἐφʼ Υἱοῦ ὄψεται καὶ οὕτω τὸν Πατέρα ‘ἐν τῷ Υἱῷ·’ θεωρήσει δὲ καὶ τὸν Υἱὸν ‘ἐν τῷ Πατρὶ, ’ ὅταν τὰ λεγόμενα ἐφʼ Υἱοῦ ταῦτα λέγηται καὶ ἐπὶ Πατρός. Διὰ τί δὲ τὰ τοῦ Πατρὸς ἐφʼ Υἱοῦ λέγεται, ἢ ὅτι ἐξ αὐτοῦ γέννημά ἐστιν ὁ Υἱός; διὰ τί δὲ καὶ τὰ τοῦ Υἱοῦ ἴδιά ἐστι τοῦ Πατρὸς, ἢ ὅτι πάλιν τῆς οὐσίας αὐτοῦ ἴδιόν ἐστι γέννημα ὁ Υἱός; τῆς δὲ οὐσίας τοῦ Πατρὸς ἴδιον ὢν γέννημα ὁ Υἱὸς, εἰκότως καὶ τὰ τοῦ Πατρὸς λέγει ἑαυτοῦ εἶναι· ὅθεν πρεπόντως καὶ ἀκολούθως τῷ μὲν λέγειν, ‘ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν, ’ ἐπήγαγεν, ‘ἵνα γνῶτε, ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·’ τούτῳ δὲ πάλιν προσείρηκεν· ‘ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα·’ καὶ ἔστιν εἶς καὶ ὁ αὐτὸς νοῦς ἐν τοῖς τρισὶ τούτοις ῥητοῖς. Ὁ γὰρ οὕτως ἐγνωκὼς ὅτι ἕν εἰσιν ὁ Υἱὸς καὶ ὁ Πατὴρ, οἶδεν ὅτι αὐτὸς ἐν τῷ Πατρί ἐστι, καὶ ὁ Πατὴρ ἐν τῷ Υἱῷ· ἡ γὰρ τοῦ Υἱοῦ θεότης τοῦ Πατρός ἐστι, καὶ αὐτὴ ἐν τῷ Υἱῷ ἐστι· καὶ ὁ τοῦτο δὲ καταλαβὼν πέπεισται ὅτι ὁ ἑωρακὼς τὸν Υἱὸν ἑώρακε τὸν Πατέρα· ἐν γὰρ τῷ Υἱῷ ἡ τοῦ Πατρὸς θεότης θεωρεῖται. Τοῦτο δὲ καὶ ἀπὸ τοῦ παραδείγματος τῆς εἰκόνος τοῦ βασιλέως προσεχέστερόν τις κατανοεῖν δυνήσεται. Ἐν γὰρ τῇ εἰκόνι τὸ εἶδος καὶ ἡ μορφὴ τοῦ βασιλέως ἐστὶ, καὶ ἐν τῷ βασιλεῖ δὲ τὸ ἐν τῇ εἰκόνι εἶδός ἐστιν. Ἀπαράλλακτος γάρ ἐστιν ἡ ἐν τῇ εἰκόνι τοῦ βασιλέως ὁμοιότης· ὥστε τὸν ἐνορῶντα τῇ εἰκόνι ὁρᾷν ἐν αὐτῇ τὸν βασιλέα, καὶ τὸν πάλιν ὁρῶντα τὸν βασιλέα ἐπιγινώσκειν ὅτι οὗτός ἐστιν ὁ ἐν τῇ εἰκόνι, Ἐκ δὲ τοῦ μὴ διαλλάττειν τὴν ὁμοιότητα, τῷ θέλοντι μετὰ τὴν εἰκόνα θεωρῆσαι τὸν βασιλέα εἴποι ἂν ἡ εἰκών· ‘Ἐγὼ καὶ ὁ βασιλεὺς ἕν ἐσμεν·’ ἐγὼ γὰρ ἐν ἐκείνῳ εἰμὶ, κἀκεῖνος ἐν ἐμοί· καὶ ὃ ὁρᾷς ἐν ἐμοὶ, τοῦτο ἐν ἐκείνῳ βλέπεις· καὶ ὃ ἑώρακας ἐν ἐκείνῳ, τοῦτο βλέπεις ἐν ἐμοί.’ Ὁ γοῦν προσκυνῶν τὴν εἰκόνα, ἐν αὐτῇ προσκυνεῖ καὶ τὸν βασιλέα· ἡ γὰρ ἐκείνου μορφὴ καὶ τὸ εἶδός ἐστιν ἡ εἰκών. Ἐπεὶ τοίνυν καὶ ὁ Υἱὸς εἰκών ἐστι τοῦ Πατρὸς, ἐξ ἀνάγκης ἐστὶ νοεῖν, ὅτι ἡ θεότης καὶ ἡ ἰδιότης τοῦ Πατρὸς τὸ εἶναι τοῦ Υἱοῦ ἐστι. Καὶ τοῦτό ἐστιν, ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, ’ καὶ, ‘ὁ Πατὴρ ἐν ἐμοί.’

### English translation (Claude)

He who hears the things of the Father said of the Son will thus see the Father “in the Son”; and he will behold the Son “in the Father” when the things said of the Son are also said of the Father. And why are the things of the Father said of the Son, except because the Son is an offspring from him? And why are the things of the Son proper to the Father, except again because the Son is the proper offspring of his substance? And being the proper offspring of the Father's substance, the Son fittingly says that the things of the Father are his own; hence, fittingly and consistently, after saying, “I and the Father are one,” he added, “so that you may know that I am in the Father and the Father in me”; and to this again he has added, “He who has seen me has seen the Father”; and there is one and the same sense in these three sayings. For he who has thus known that the Son and the Father are one knows that he is in the Father and the Father in the Son; for the Godhead of the Son is the Father's, and it is in the Son; and he who has grasped this is persuaded that he who has seen the Son has seen the Father; for in the Son the Father's Godhead is contemplated. One may understand this more closely from the example of the king's image. For in the image are the form and shape of the king, and in the king is the form that is in the image. For the likeness of the king in the image is exact, so that whoever looks at the image sees the king in it, and again whoever sees the king recognizes that he is the one in the image. And because the likeness does not vary, the image might say to one who wished to see the king after seeing the image, “I and the king are one; for I am in him and he in me; and what you see in me you behold in him, and what you have seen in him you behold in me.” He who does homage to the image, at any rate, does homage in it to the king as well; for the image is his form and shape. Since, then, the Son too is the image of the Father, it must necessarily be understood that the Godhead and propriety of the Father is the being of the Son. And this is the meaning of “who, being in the form of God,” and “the Father in me.”

### Scripture references

- John 10:30: quotation, high confidence
- John 10:38: quotation, high confidence
- John 14:9: quotation, high confidence
- Phil 2:6: quotation, high confidence
- John 14:10: quotation, high confidence

### Translation notes

- The king's image refers to the imperial portrait, which received the honor due to the emperor himself.
- Slips corrected: ‘Ο to Ὁ, Υἱλοῦ to Υἱοῦ with a stray bar, τὴν βασιλέα to τὸν βασιλέα, ἐμο to ἐμοί.

### Citation (SBL)

Athanasius, C. Ar. 5 (Bright, 158–159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-5).

## Oration III Against the Arians 6

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-6
- Source: Bright, 159–160
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Son is the fullness of the Father's Godhead; to name the Father is to imply the Son, so faith, honor, and worship are one, and texts on the “only” God exclude false gods, not the Son.

### Greek text

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 εἶπε, 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 Υἱῷʼ. 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. ‘Πατέραʼ γὰρ οὐκ ἄν τις εἴποι, μὴ ὑπάρχοντος υἱοῦ. Ὁ μέντοι ‘ποιητὴνʼ λέγων τὸν Θεὸν, οὐ πάντως καὶ τὰ γενόμενα δηλοῖ· ἔστι γὰρ καὶ πρὸ τῶν ποιημάτων ποιητής· ὁ δὲ ‘Πατέραʼ 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.

### English translation (Claude)

The form of the Godhead is not partial; the fullness of the Father's Godhead is the being of the Son, and the Son is wholly God. That is why, being equal to God, “he did not count it robbery to be equal to God”; and again, since the Godhead and form of the Son belong to none other than the Father, this is what he said: “I am in the Father.” So “God was in Christ reconciling the world to himself”; for the Son is what is proper to the Father's substance, in whom creation was reconciled to God. So what the Son worked are the Father's works; for the Son is the form of the Father's Godhead, which worked the works; and so he who sees the Son sees the Father; for the Son is and is contemplated in the paternal Godhead, and the paternal form in him shows the Father in him; and so the Father is “in the Son.” And the propriety and Godhead from the Father in the Son shows the Son in the Father, and his being for ever undivided from him. And he who hears and sees that the things said of the Father are said of the Son, not as added to his substance by grace or participation, but because the very being of the Son is the proper offspring of the Father's substance, will rightly understand what is said, as I said before, “I am in the Father and the Father in me,” and “I and the Father are one.” For the Son is such as the Father is, by having all that is the Father's; that is why he is also signified together with the Father. For no one could say “Father” if there were no son. But one who calls God “maker” does not necessarily also indicate the things made; for he is maker even before the things made; but one who says “Father” at once signifies with the Father the existence of the Son as well. That is why he who believes in the Son believes in the Father, for he believes in what is proper to the Father's substance; and so the faith in one God is one; and he who worships and honors the Son worships and honors the Father in the Son. For the Godhead is one; and therefore the honor is one and the worship is one, which is given to the Father in the Son and through him; and he who worships thus worships one God; “for God is one, and there is none other besides him.” When, therefore, the Father is called the “only” God, and it is said that there is one God, and “I am,” and “besides me there is no God,” and “I am the first, and I am after these things,” it is rightly said; for God is one and only and first. But it is not said to do away with the Son—God forbid!—for he too is in the one and first and only, as being the only Word and Wisdom and radiance of the one and only and first. And he too is first, the fullness of the Godhead of the first and only, being whole and full God. So it was not said because of him, but to deny that there is another such as the Father and his Word; and the sense of the prophet is plain and evident to all.

### Scripture references

- Phil 2:6: quotation, high confidence
- John 14:10: quotation, high confidence
- 2 Cor 5:19: quotation, high confidence
- John 14:9: allusion, high confidence
- John 10:30: quotation, high confidence
- John 5:23: allusion, medium confidence
- Mark 12:32: quotation, high confidence
- John 17:3: allusion, medium confidence
- Deut 32:39: quotation, high confidence
- Isa 45:5: quotation, high confidence
- Isa 44:6: quotation, high confidence
- Col 2:9: allusion, medium confidence

### Translation notes

- “I am the first, and I am after these things” is Isa 44:6 (Septuagint); compare Isa 41:4.
- The text reads εἷπε; corrected to εἶπε.

### Citation (SBL)

Athanasius, C. Ar. 6 (Bright, 159–160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-6).

## Oration III Against the Arians 7

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-7
- Source: Bright, 160–161
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Texts calling God “one” and “only” are not aimed at the Son, who is no rival to the Father but glorifies him; they are directed against the false gods made by human beings.

### Greek text

7. Ἐπειδὴ δὲ οἱ ἀσεβεῖς καὶ ταῦτα φέροντες δυσφημοῦσι μὲν τὸν Κύριον, ὀνειδίζουσι δὲ ἡμῖν λέγοντες, ‘Ἰδοὺ “εἷς, ” καὶ “μόνος, ” καὶ “πρῶτος” λέγεται ὁ Θεός· πῶς ὑμεῖς λέγετε τὸν Υἱὸν εἶναι Θεόν; εἰ γὰρ ἦν Θεὸς, οὐκ ἂν ἔλεγεν, “Ἐγὼ μόνος, ” οὐδὲ ὅτι “εἷς ἐστιν ὁ Θεὸς·”’ ἀναγκαῖον τὸν νοῦν καὶ τούτων τῶν ῥητῶν, ὡς δυνατόν ἐστιν, εἰπεῖν, ἵνα πάντες γνῶσι καὶ ἐκ τούτων ὅτι ὄντως εἰσὶν οἱ Ἀρειανοὶ θεομάχοι. Εἰ μὲν οὖν ἅμιλλα τῷ Υἱῷ ἐστι πρὸς τὸν Πατέρα, τοιαύτας ἀκουέτω φωνάς· καὶ εἰ ὥσπερ Δαβὶδ ἤκουσε περὶ τοῦ Ἀδωνίου καὶ τοῦ Ἀβεσσαλὼμ, οὕτω καὶ ὁ Πατὴρ βλέπει τὸν Υἱὸν, πρὸς ἑαυτὸν λεγέτω καὶ προφερέτω τοιαῦτα ῥήματα, μήποτε ὁ Υἱὸς, λέγων ἑαυτὸν Θεὸν, ἀποστήσῃ τινὰς ἀπὸ τοῦ Πατρός· εἰ δὲ ὁ γινώσκων τὸν Υἱὸν γινώσκει μᾶλλον τὸν Πατέρα, ἀποκαλύπτοντος τοῦτον αὐτῷ τοῦ Υἱοῦ, καὶ ἐν τῷ Λόγῳ ὄψεται μᾶλλον τὸν Πατέρα, καθάπερ εἴρηται· ἐλθὼν δὲ ὁ Υἱὸς, οὐχ ἑαυτὸν, ἀλλὰ τὸν Πατέρα ἐδόξασε, λέγων μὲν τῷ προσερχομένῳ, ‘Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεός·’ ἀποκρινόμενος δὲ τῷ ἐρωτῶντι, ποία ἐντολὴ ἐν τῷ νόμῳ μείζων, ὅτι, ‘Ἄκουε Ἰσραὴλ, Κύριος ὁ Θεός σου Κύριος εἷς ἐστι·’ καὶ τοῖς μὲν ὄχλοις λέγων, ‘ἐγὼ ἐκ τοῦ οὐρανοῦ καταβέβηκα οὐχ ἵνα ποιήσω τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με Πατρός·’ τοὺς δὲ μαθητὰς διδάσκων, ὅτι ‘ὁ Πατήρ μου μείζων μού ἐστι·’ καὶ, ‘ὁ ἐμὲ τιμῶν τιμᾷ τὸν πέμψαντά με.’ καὶ εἰ τοιοῦτός ἐστιν ὁ Υἱὸς πρὸς τὸν ἑαυτοῦ Πατέρα, ποία ἐναντιότης, ἵνα καὶ τοιαύτην τις ὑπόνοιαν λάβῃ περὶ τῶν τοιούτων ῥητῶν; ἄλλως τε εἰ Λόγος ἐστὶ τοῦ Πατρὸς ὁ Υἱὸς, τίς οὕτως ἐστὶν ἄφρων, πλὴν τῶν Χριστομάχων, ὡς νομίζειν ὅτι τὸν ἑαυτοῦ Λόγον διαβάλλων καὶ ἀναιρῶν τὰ τοιαῦτα λελάληκεν ὁ Θεός; Οὐκ ἔστιν οὗτος ὁ νοῦς Χριστιανῶν· μὴ γένοιτο· οὐ γὰρ διὰ τὸν Υἱὸν ταῦτα γέγραπται, ἀλλʼ εἰς ἀναίρεσιν τῶν πλασθέντων παρὰ τῶν ἀνθρώπων ψευδωνύμων θεῶν· καὶ ἡ διάνοια τῶν τοιούτων ῥητῶν ἔχει τὴν αἰτίαν εὔλογον.

### English translation (Claude)

But since the impious, bringing forward these texts too, blaspheme the Lord and reproach us, saying, “See, God is called ‘one,’ and ‘only,’ and ‘first’; how do you say that the Son is God? For if he were God, he would not have said, ‘I alone,’ nor that ‘God is one,’” it is necessary to state the sense of these sayings too, as far as possible, so that all may know from these as well that the Arians are truly fighters against God. If, then, there is rivalry between the Son and the Father, let him hear such words; and if the Father looks on the Son as David heard about Adonijah and Absalom, let him speak and utter such words to himself, lest the Son, calling himself God, lead some away from the Father. But he who knows the Son knows the Father all the more, since the Son reveals him to him, and in the Word he will see the Father all the more, as has been said; and the Son, when he came, glorified not himself but the Father, saying to the one who came to him, “Why do you call me good? No one is good but one, God,” and answering the one who asked which commandment in the law is greater, “Hear, O Israel, the Lord your God is one Lord,” and saying to the crowds, “I have come down from heaven not to do my own will but the will of the Father who sent me,” and teaching the disciples that “My Father is greater than I,” and “He who honors me honors him who sent me.” If the Son is such toward his own Father, what opposition is there, that anyone should draw such a suspicion from such sayings? Besides, if the Son is the Word of the Father, who is so senseless, except the Christ-fighters, as to think that God spoke such things to disparage and do away with his own Word? This is not the mind of Christians—God forbid! These things were not written because of the Son, but to do away with the falsely named gods fashioned by men; and the sense of such sayings has a reasonable cause.

### Scripture references

- 1 Kgs 1:5: allusion, medium confidence
- 2 Sam 15:10: allusion, medium confidence
- Matt 11:27: allusion, high confidence
- Mark 10:18: quotation, high confidence
- Mark 12:29: quotation, high confidence
- John 6:38: quotation, high confidence
- John 14:28: quotation, high confidence
- John 5:23: quotation, medium confidence

### Translation notes

- Adonijah and Absalom were sons of David who tried to seize his throne (1 Kgs 1; 2 Sam 15).
- “My Father is greater than I” (John 14:28) is cited here without further explanation.

### Citation (SBL)

Athanasius, C. Ar. 7 (Bright, 160–161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-7).

## Oration III Against the Arians 8

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-8
- Source: Bright, 161–162
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: God's “I alone” is spoken through his Word against idols, as the sun might say “I alone am the light” against a painted board without meaning to deny its own radiance.

### Greek text

8. Ἐπειδὴ γὰρ οἱ προσκείμενοι τοῖς ψευδωνύμοις θεοῖς ἀφίστανται τοῦ ἀληθινοῦ Θεοῦ, διὰ τοῦτο ἀγαθὸς ὢν καὶ κηδόμενος τῶν ἀνθρώπων ὁ Θεὸς, ἀνακαλούμενος τοὺς πλανηθέντας, φησίν· ‘Ἐγὼ Θεὸς μόνος, ’ καὶ ‘Ἐγώ εἰμι, ’ καὶ ‘πλὴν ἐμοῦ οὐκ ἔστι Θεὸς, ʼ καὶ ὅσα τοιαῦτά ἐστι ῥητά· ἵνα τὰ μὲν μὴ ὄντα διαβάλῃ, ἐπιστρέψῃ δὲ πάντας εἰς ἑαυτόν. Καὶ ὥσπερ ἂν εἴ τις, ἡμέρας οὔσης καὶ ἡλίου φαίνοντος, ζωγραφοίη ξύλον ἁπλῶς, οὐδὲ κἂν φαντασίαν ἔχον φωτὸς, καὶ λέγοι τὴν εἰκόνα ταύτην αἰτίαν εἶναι τοῦ φωτός· ὁ δὲ ἥλιος τοῦτο βλέπων εἰ λέγοι, ‘Ἐγὼ μόνος εἰμὶ τὸ φῶς τῆς ἡμέρας, καὶ οὐκ ἔστιν ἄλλο φῶς τῆς ἡμέρας πλὴν ἐμοῦ· ʼ οὐ πρὸς τὸ ἑαυτοῦ ἀπαύγασμα βλέπων ταῦτα λέγει, ἀλλὰ πρὸς τὴν πλάνην διὰ τὴν εἰκόνα τοῦ ξύλου καὶ ἀνομοιότητα τῆς ματαίας φαντασίας· οὕτως ἐστὶ καὶ τὰ ‘Ἐγώ εἰμι, ’ καὶ ‘Ἐγὼ μόνος Θεὸς, ’ καὶ ‘οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ·’ ἵνα τῶν ψευδωνύμων ἀποστήσῃ τοὺς ἀνθρώπους, καὶ μάθωσιν αὐτὸν λοιπὸν τὸν ἀληθινὸν Θεόν. Ἀμέλει ταῦτα λέγων ὁ Θεὸς διὰ τοῦ Λόγου ἑαυτοῦ ἔλεγεν· εἰ μὴ ἄρα καὶ τοῦτο προσθῶσιν οἱ νῦν Ἰουδαῖοι, ὅτι μὴ διὰ τοῦ Λόγου ταῦτα λελάληκεν· ἀλλʼ οὕτως εἴρηται, κἂν μαίνωνται οἱ διαβολικοί. ‘Ἐγένετο γὰρ λόγος Κυρίουʼ πρὸς τὸν προφήτην, καὶ ταῦτα ἠκούετο Εἰ δὲ αὐτοῦ ἦν ὁ Λόγος, καὶ διʼ αὐτοῦ ταῦτʼ ἐλέγετο, καὶ οὐκ ἔστι τι ὃ λέγει καὶ ποιεῖ ὁ Θεὸς, ὃ μὴ ἐν τῷ Λόγῳ λέγει καὶ ποιεῖ, οὐκ ἄρα διʼ αὐτὸν εἴρηται, ὦ θεομάχοι, ἀλλὰ διὰ τὰ ἀλλότρια καὶ μὴ ὄντα παρʼ αὐτοῦ, Καὶ γὰρ καὶ κατὰ τὴν εἰρημένην εἰκόνα, καὶ ὁ ἥλιος εἰ τὰς φωνὰς ἔλεγεν ἐκείνας, οὐκ ἐκτὸς ἔχων τὸ ἑαυτοῦ ἀπαύγασμα, ἀλλʼ ἐν τῷ ἀπαυγάσματι δεικνὺς ἑαυτοῦ τὸ φῶς ἤλεγχε τὴν πλάνην, καὶ εἶπεν ἂν τοιαῦτα. Οὐκοῦν οὐκ εἰς ἀναίρεσιν τοῦ Υἱοῦ, οὐδὲ διʼ αὐτόν ἐστι τὰ τοιαῦτα ῥητὰ, ἀλλʼ εἰς ἀθέτησιν τοῦ ψεύδους. Ἐξ ἀρχῆς γοῦν ὁ Θεὸς οὐκ εἶπε τῷ Ἀδὰμ τὰς τοιαύτας φωνὰς, καίτοι ὄντος τοῦ Λόγου σὺν αὐτῷ, ‘διʼ οὗ τὰ πάντα ἐγένετο·’ οὐ γὰρ ἦν χρεία, μήπω γενομένων εἰδώλων. Ὅτε δὲ ἀντῆραν ἄνθρωποι κατὰ τῆς ἀληθείας, καὶ ὠνόμασαν ἑαυτοῖς οὓς ἤθελον ‘θεοὺς, ’ τότε δὴ καὶ τοιούτων χρεία γέγονε ῥημάτων εἰς ἀναίρεσιν τῶν μὴ ὄντων θεῶν. Ἐγὼ δʼ ἂν εἴποιμι προσθεὶς, ὅτι καὶ πρὸς τὴν τῶν Χριστομάχων ἀφροσύνην προείρηται τὰ τοιαῦτα ῥητὰ, ἵνα γνῶσιν ὅτι ὃν ἂν ἔξωθεν τῆς οὐσίας τοῦ Πατρὸς ἐπινοήσωσι ‘θεὸν, ’ οὗτος οὐκ ἔστιν ἀληθινὸς, οὐδὲ τοῦ μόνου καὶ πρώτου εἰκὼν καὶ υἱός.

### English translation (Claude)

For since those devoted to the falsely named gods turn away from the true God, therefore God, being good and caring for human beings, calling back those who had strayed, says, “I am God alone,” and “I am,” and “Besides me there is no God,” and similar sayings, so as to discredit the things that are not and turn all to himself. It is as if someone, when it is day and the sun is shining, were to paint a piece of wood, without even a semblance of light, and say that this image is the cause of light; and the sun, seeing this, were to say, “I alone am the light of day, and there is no other light of day besides me.” He would say this not with regard to his own radiance, but with regard to the error caused by the painted wood and the unlikeness of the vain semblance. So too with “I am,” and “I alone am God,” and “There is no other besides me”: they are said to draw men away from the falsely named gods, so that they might learn that he is henceforth the true God. Indeed, in saying these things God spoke through his own Word—unless the Jews of today add this too, that he did not speak these things through the Word; but so it has been said, however the devilish may rage. For “the word of the Lord came” to the prophet, and these things were heard. And if the Word was his, and these things were said through him, and there is nothing that God says and does which he does not say and do in the Word, then these things were not said because of him, you fighters against God, but because of things alien to him and not from him. For according to the image mentioned, if the sun spoke those words, he would refute the error not as having his radiance outside himself, but as showing his light in the radiance; and he would say such things. So such sayings are not meant to do away with the Son, nor are they said because of him, but for the rejection of falsehood. At any rate, God did not speak such words to Adam in the beginning, although the Word, “through whom all things came into being,” was with him; for there was no need, since idols had not yet come into being. But when men rose up against the truth and named for themselves as “gods” whom they would, then indeed there came to be need of such words for the doing away of the gods that are not. And I would add that such sayings were spoken beforehand also against the folly of the Christ-fighters, so that they may know that whatever “god” they devise outside the Father's substance is not true, nor the image and son of the only and first.

### Scripture references

- Isa 44:6: quotation, medium confidence
- Deut 32:39: quotation, high confidence
- Isa 45:5: quotation, high confidence
- Jer 1:4: allusion, medium confidence
- John 1:3: quotation, high confidence

### Translation notes

- The digital text reads ἀφί τοῦ, a truncated verb; restored as ἀφίστανται (“turn away from”).
- “The Jews of today” is the author's polemical aside.
- The text reads εἷπεν; corrected to εἶπεν.

### Citation (SBL)

Athanasius, C. Ar. 8 (Bright, 161–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-8).

## Oration III Against the Arians 9

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-9
- Source: Bright, 162–163
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: “The only true God” excludes false gods, not the Son, whom Christ joins with the Father (John 17:3); “I alone,” “one,” and “first” include the Word, through whom God made all things.

### Greek text

9. Ἐὰν τοίνυν καὶ ‘μόνος ἀληθινὸς Θεὸςʼ ὁ Πατὴρ λέγηται, οὐκ εἰς ἀθέτησιν τοῦ λέγοντος, ‘Ἐγώ εἰμι ἡ ἀλήθεια, ’ εἴρηται, ἀλλʼ εἰς ἀναίρεσιν πάλιν τῶν μὴ πεφυκότων εἶναι ἀληθινῶν, οἷός ἐστιν ὁ Πατὴρ καὶ ὁ τούτου Λόγος. Οὕτω γὰρ καὶ αὐτὸς ὁ Κύριος εὐθὺς συνῆψε, ‘καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν.’ Εἰ δὲ κτίσμα ἦν, οὐκ ἂν συνῆψε, καὶ συνηρίθμησεν ἑαυτὸν τῷ κτίσαντι αὐτόν· ποία γὰρ κοινωνία τῷ ἀληθινῷ καὶ τῷ μὴ ἀληθινῷ; νῦν δὲ, συνάψας ἑαυτὸν τῷ Πατρὶ, ἔδειξεν ὅτι τῆς φύσεως τοῦ Πατρός ἐστι, καὶ ἔδωκεν ἡμῖν γινώσκειν ὅτι τοῦ ἀληθινοῦ Πατρὸς ἀληθινόν ἐστι γέννημα. Τοῦτο καὶ Ἰωάννης μαθὼν ἐδίδαξε, γράφων ἐν τῇ ἐπιστολῇ, ‘καί ἐσμεν ἐν τῷ ἀληθινῷ, ἐν τῷ Υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ· οὗτός ἐστιν ὁ ἀληθινὸς Θεὸς, καὶ ζωὴ αἰώνιος.’ Καὶ τοῦ μὲν προφήτου περὶ τῆς κτίσεως λέγοντος, ‘ὁ τανύσας τὸν οὐρανὸν μόνος·’ τοῦ δὲ Θεοῦ, ‘Ἐγὼ μόνος τὸν οὐρανὸν ἐξέτεινα·’ παντὶ δῆλον γέγονεν ὅτι ἐν τῷ ‘μόνῳʼ καὶ ὁ τοῦ μόνου σημαίνεται Λόγος, ἐν ᾧ ‘τὰ πάντα ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν, ’ Οὐκοῦν εἰ διὰ τοῦ Λόγου γέγονε, φησὶ δὲ, ‘Ἐγὼ μόνος, ᾿ νοεῖται δὲ σὺν τῷ μόνῳ καὶ ὁ Υἱὸς, διʼ οὗ γέγονεν ὁ οὐρανός· οὕτως ἄρα καὶ ἐὰν λέγηται, ‘Εἷς Θεὸς, ’ καὶ, ‘ Ἐγὼ μόνος, ’ καὶ, ‘Ἐγὼ πρῶτος, ’ ἐν τῷ ἑνὶ καὶ μόνῳ καὶ πρώτῳ συνὼν νοεῖται ὁ Λόγος, ὥσπερ ἐν τῷ φωτὶ τὸ ἀπαύγασμα. Τοῦτο δὲ οὐκ ἂν ἐπὶ ἄλλου νοηθείη, εἰ μὴ ἐπὶ μόνου τοῦ Λόγου. Τὰ μὲν γὰρ ἄλλα πάντα ἐκ τοῦ μὴ ὄντος ὑπέστη διὰ τοῦ Υἱοῦ, καὶ πολλὴν ἔχει τῇ φύσει τὴν διάστασιν· αὐτὸς δὲ ὁ Υἱὸς ἐκ τοῦ Πατρός ἐστι φύσει καὶ ἀληθινὸν γέννημα· διὸ καὶ ὃ προφέρειν ἔδοξαν οἱ ἀνόητοι ῥητὸν, τὸ ‘Ἐγὼ πρῶτος, ’ εἰς ἀπολογίαν τῆς αἱρέσεως αὐτῶν, τοῦτο μᾶλλον ἐλέγχει αὐτῶν τὴν κακόνοιαν. Φησὶν ὁ Θεὸς, ‘Ἐγὼ πρῶτος, καὶ ἐγὼ μετὰ ταῦτα.’ Εἰ μὲν οὖν ὡς συναριθμούμενος τοῖς μετʼ αὐτὸν λέγεται τούτων ‘πρῶτος, ’ ἵνα κἀκεῖνα δεύτερα τούτου ᾖ, ἔσται καθʼ ὑμᾶς τῶν ποιημάτων καὶ αὐτὸς μόνῳ τῷ χρόνῳ προάγων· ἀλλὰ τοῦτο μόνον πᾶσαν ἀσέβειαν ὑπερβάλλει. Εἰ δὲ εἰς ἀπόδειξιν τοῦ μὴ εἶναι αὐτὸν ἔκ τινος, μηδὲ πρὸ αὐτοῦ τινα, ἀλλʼ αὐτὸν εἶναι τῶν πάντων ἀρχὴν καὶ αἴτιον, καὶ εἰς ἀναίρεσιν τῶν παρʼ Ἕλλησι μύθων εἴρηκεν, ‘Ἐγὼ πρῶτος·’ δῆλον ὅτι καὶ τὸ λέγεσθαι τὸν Υἱὸν πρωτότοκον, ’ οὐ διὰ τὸ συναριθμεῖσθαι αὐτὸν τῇ κτίσει λέγεται πρωτότοκος, ἀλλʼ εἰς ἀπόδειξιν τῆς τῶν πάντων διὰ τοῦ Υἱοῦ δημιουργίας καὶ υἱοποιήσεως. Καὶ γὰρ ὥσπερ ὁ Πατὴρ ‘πρῶτόςʼ ἐστιν, οὕτω καὶ αὐτὸς πρῶτος μέν ἐστιν, ὡς εἰκὼν τοῦ πρώτου, καὶ ἐν αὐτῷ ὄντος τοῦ πρώτου, γέννημα δὲ ἐκ τοῦ Πατρός· καὶ ἐν αὐτῷ πᾶσα ἡ κτίσις κτίζεται καὶ υἱοποιεῖται.

### English translation (Claude)

If, then, the Father is also called “the only true God,” this is said not to set aside him who says, “I am the truth,” but again to do away with those who are not by nature true, as the Father and his Word are. For so the Lord himself at once added, “and Jesus Christ whom you have sent.” If he were a creature, he would not have added this and numbered himself with his creator; for what fellowship has the true with the untrue? But as it is, by joining himself to the Father, he showed that he is of the Father's nature, and gave us to know that he is the true offspring of the true Father. John, having learned this, taught it, writing in his letter, “And we are in the true one, in his Son Jesus Christ; this is the true God and eternal life.” And when the prophet says of creation, “who alone stretched out the heaven,” and God says, “I alone stretched out the heaven,” it has become clear to all that in the “alone” the Word of the Only one is also signified, in whom “all things came into being, and without him not one thing came into being.” So if the heaven came into being through the Word, and yet he says, “I alone,” then together with the Only one the Son too is understood, through whom the heaven came into being; so too, if it is said, “One God,” and “I alone,” and “I am the first,” the Word is understood as being with the one and only and first, as the radiance in the light. And this could not be understood of any other, but only of the Word. For all other things came to subsist from what is not, through the Son, and are separated from God by a great distance in nature; but the Son himself is from the Father, a natural and true offspring. And so the very saying which the senseless thought to put forward in defence of their heresy, “I am the first,” rather refutes their ill will. God says, “I am the first, and I am after these things.” If, then, he is called “first” of these things as numbered with those after him, so that they are second to him, then on your view he too will be among the works, preceding them only in time; but this alone exceeds all impiety. But if it was to show that he is not from anyone, nor anyone before him, but that he is the beginning and cause of all, and to do away with the myths of the Greeks, that he said, “I am the first,” it is clear that the Son too is called “firstborn” not because he is numbered with creation, but to show that all things are created and made sons through the Son. For as the Father is “first,” so he too is first, as image of the first and because the first is in him, but an offspring from the Father; and in him the whole creation is created and made sons.

### Scripture references

- John 17:3: quotation, high confidence
- John 14:6: quotation, high confidence
- 2 Cor 6:14: echo, medium confidence
- 1 John 5:20: quotation, high confidence
- Job 9:8: quotation, high confidence
- Isa 44:24: quotation, high confidence
- John 1:3: quotation, high confidence
- Isa 44:6: quotation, high confidence
- Col 1:15: allusion, high confidence

### Translation notes

- “Who alone stretched out the heaven” is Job 9:8; “I alone stretched out the heaven” is Isa 44:24.
- Slips corrected: οὖτός to οὗτός, οὖ to οὗ, Εἶς to Εἷς.

### Citation (SBL)

Athanasius, C. Ar. 9 (Bright, 162–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/1/#p-9).

## Oration III Against the Arians 10

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-10
- Source: Bright, 163–164
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: If the Son were one with the Father only by agreement of will and teaching, angels, stars, and saints would be sons and images too; only the Son is the Father's true and natural image.

### Greek text

10. Ἀλλὰ καὶ πρὸς ταῦτα πάλιν ἐπιχειροῦσι φιλονεικεῖν ταῖς ἰδίαις μυθοπλαστίαις, λέγοντες μὴ οὕτως εἶναι τὸν Υἱὸν καὶ τὸν Πατέρα ‘ἕν, ʼ μηδὲ ‘ὅμοιον, ’ ὡς ἡ ἐκκλησία κηρύσσει, ἀλλʼ ὡς αὐτοὶ θέλουσι. Φασὶ γάρ· ‘Ἐπεὶ ἃ θέλει ὁ Πατὴρ, ταῦτα θέλει καὶ ὁ Υἱὸς, καὶ οὔτε τοῖς νοήμασιν οὔτε τοῖς κρίμασιν ἀντίκειται, ἀλλʼ ἐν πᾶσίν ἐστι σύμφωνος αὐτῷ, τὴν ταὐτότητα τῶν δογμάτων καὶ τὸν ἀκόλουθον καὶ συνηρτημένον τῇ τοῦ Πατρὸς διδασκαλίᾳ ἀποδιδοὺς λόγον, διὰ τοῦτο αὐτὸς καὶ ὁ Πατὴρ ἕν εἰσι.’ Ταῦτα γὰρ οὐ μόνον εἰπεῖν, ἀλλὰ καὶ γράψαι τινὲς ἐξ αὐτῶν τετολμήκασι. Τούτου δὲ τί ἄν τις ἀτοπώτερον ἢ ἀλογώτερον εἴποι; εἰ γὰρ διὰ ταῦτα ἕν εἰσιν ὁ Υἱὸς καὶ ὁ Πατὴρ, καὶ εἰ οὕτως ὅμοιός ἐστιν ὁ Λόγος τῷ Πατρὶ, ὥρα καὶ τοὺς ἀγγέλους, καὶ τὰ ἄλλα ἡμῶν τὰ ὑπερκείμενα, ἀρχάς τε καὶ ἐξουσίας, καὶ θρόνους καὶ κυριότητας, καὶ τὰ φαινόμενα, ἥλιόν τε καὶ σελήνην, καὶ τοὺς ἀστέρας εἶναι καὶ αὐτοὺς, ὡς τὸν Υἱὸν, υἱοὺς, λέγεσθαι δὲ καὶ περὶ τούτων ὅτι αὐτοὶ καὶ ὁ Πατὴρ ‘ἕνʼ εἰσι, καὶ ἕκαστος εἰκὼν καὶ Λόγος ἐστι τοῦ Θεοῦ. Ἃ γὰρ θέλει ὁ Θεὸς, ταῦτα θέλουσι καὶ αὐτοί· καὶ οὔτε τοῖς κρίμασιν οὔτε τοῖς δόγμασι διαφωνοῦσιν, ἀλλʼ ἐν πᾶσίν εἰσιν ὑπήκοοι τῷ πεποιηκότι. Οὐκ ἂν γὰρ ἔμειναν ἐν τῇ ἰδίᾳ δόξῃ, εἰ μὴ ἅπερ ἤθελεν ὁ Πατὴρ, ταῦτα καὶ αὐτοὶ ἠβούλοντο. Ὁ γοῦν μὴ μείνας, ἀλλὰ παραφρονήσας, ἤκουσε· ‘Πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος, ὁ πρωῒ ἀνατέλλων; ʼ πῶς οὖν, τούτων οὕτως ὄντων, μόνος οὗτος Υἱὸς μονογενὴς καὶ Λόγος καὶ Σοφία ἐστίν; ἢ πῶς, τοσούτων ὄντων ὁμοίων τῷ Πατρὶ, μόνος οὗτος εἰκών ἐστι; καὶ γὰρ καὶ ἐν ἀνθρώποις εὑρεθήσονται πολλοὶ ὅμοιοι τῷ Πατρὶ, πλεῖστοι μὲν μάρτυρες γενόμενοι, καὶ πρὸ αὐτῶν οἱ ἀπόστολοι καὶ προφῆται, καὶ πάλιν πρὸ τούτων οἱ πατριάρχαι· πολλοί τε καὶ νῦν ἐφύλαξαν τὴν τοῦ Σωτῆρος ἐντολὴν, γενόμενοι ‘οἰκτίρμονες, ὡς ὁ Πατὴρ ὁ ἐν τοῖς οὐρανοῖς, ᾿ καὶ τηρήσαντες τὸ ‘Γίνεσθε οὖν μιμηταὶ τοῦ Θεοῦ, ὡς τέκνα ἀγαπητά· καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς.’ ‘Μιμηταὶ δὲ γεγόνασιʼ καὶ τοῦ Παύλου πολλοὶ, ὡς κἀκεῖνος ‘τοῦ Χριστοῦ·’ καὶ ὅμως οὐδεὶς τούτων οὔτε ‘Λόγος, ’ οὔτε ‘Σοφία, ’ οὔτε ‘μονογενὴς Υἱὸς, ’ οὔτε ‘εἰκώνʼ ἐστιν, οὔτε τις τούτων ἀπετόλμησεν εἰπεῖν· ‘Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν, ’ ἢ, ‘ἐγὼ ἐν τῷ Πατρὶ καὶ ὁ Πατὴρ ἐν ἐμοί.᾿ Ἀλλὰ περὶ μὲν πάντων εἴρηται, ‘Τίς ὅμοιός σοι ἐν θεοῖς, Κύριε;’ καὶ, ‘Τίς ὁμοιωθήσεται τῷ Κυρίῳ ἐν υἱοῖς Θεοῦ;’ περὶ δὲ αὐτοῦ, ὅτι μόνος εἰκὼν ἀληθινὴ καὶ φύσει τοῦ Πατρός ἐστιν. Εἰ γὰρ καὶ ‘κατʼ εἰκόναʼ γεγόναμεν, καὶ ‘εἰκὼν καὶ δόξα Θεοῦʼ ἐχρηματίσαμεν, ἀλλʼ οὐ διʼ ἑαυτοὺς πάλιν, ἀλλὰ διὰ τὴν ἐνοικήσασαν ἐν ἡμῖν εἰκόνα καὶ ἀληθῆ δόξαν τοῦ Θεοῦ, ἥτις ἐστὶν ὁ Λόγος αὐτοῦ, ὁ διʼ ἡμᾶς ὕστερον γενόμενος σὰρξ, ταύτην τῆς κλήσεως ἔχομεν τὴν χάριν.

### English translation (Claude)

But against these things too they again try to contend with their own fables, saying that the Son and the Father are not “one” or “like” in the way the church preaches, but as they themselves would have it. For they say, “Since what the Father wills the Son also wills, and he is not opposed to him either in thoughts or in judgments, but is in all things in harmony with him, rendering the identity of doctrines and a word consistent with and bound up with the Father's teaching, for this reason he and the Father are one.” Some of them have dared not only to say this but also to write it. What could one say more absurd or unreasonable than this? For if the Son and the Father are one for these reasons, and if the Word is like the Father in this way, it is time for the angels too, and the other beings above us—principalities and authorities, thrones and dominions—and the visible things—sun and moon and the stars—to be sons as the Son is, and for it to be said of them too that they and the Father are “one,” and that each is an image and Word of God. For what God wills, they will too; they disagree neither in judgments nor in doctrines, but in all things obey their maker. For they would not have remained in their own glory had they not wished what the Father willed. The one, at any rate, who did not remain but lost his mind heard, “How has the morning star fallen from heaven, who rose in the morning!” How then, if this is so, is this one alone only-begotten Son and Word and Wisdom? Or how, when so many are like the Father, is this one alone the image? For among human beings too many will be found like the Father: very many martyrs, and before them the apostles and prophets, and before these again the patriarchs; and many even now have kept the Saviour's command, becoming “merciful, as the Father in heaven,” and keeping the words, “Be imitators of God, as beloved children, and walk in love, as Christ also loved us.” Many too have become “imitators” of Paul, as he was “of Christ”; and yet none of these is “Word,” or “Wisdom,” or “only-begotten Son,” or “image,” nor did any of them dare to say, “I and the Father are one,” or “I am in the Father and the Father in me.” But of all it is said, “Who is like you among the gods, O Lord?” and “Who shall be likened to the Lord among the sons of God?” whereas of him it is said that he alone is the true and natural image of the Father. For even if we have been made “after the image,” and been called “the image and glory of God,” it is again not through ourselves, but because of the image and true glory of God that has dwelt in us, which is his Word, who afterwards became flesh for us, that we have the grace of this calling.

### Scripture references

- John 10:30: quotation, high confidence
- Col 1:16: allusion, high confidence
- Isa 14:12: quotation, high confidence
- Luke 6:36: quotation, high confidence
- Eph 5:1: quotation, high confidence
- Eph 5:2: quotation, high confidence
- 1 Cor 11:1: allusion, high confidence
- John 14:10: quotation, high confidence
- Ps 86:8 (85:8 LXX): quotation, high confidence
- Ps 89:6 (88:7 LXX): quotation, high confidence
- Gen 1:26: allusion, high confidence
- 1 Cor 11:7: quotation, high confidence
- John 1:14: allusion, high confidence

### Translation notes

- The Arian formula quoted here explains the unity of Father and Son as agreement of will and doctrine.
- “How has the morning star fallen” is Isa 14:12, applied to the devil.
- Slips corrected: a stray mark (ταῖς· ἰδίαις), κοί to καὶ, Ἁλλὰ to Ἀλλὰ.

### Citation (SBL)

Athanasius, C. Ar. 10 (Bright, 163–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-10).

## Oration III Against the Arians 11

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-11
- Source: Bright, 164–165
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Likeness and unity must belong to the Son's substance, not merely to his teaching; so the grace and peace of Father and Son are one gift, as Paul's singular verb in 1 Thess 3:11 shows.

### Greek text

11. Ἀπρεποῦς δὴ οὖν καὶ ἀλόγου καὶ τῆς τοιαύτης φρονήσεως ἐκείνων φαινομένης, ἀνάγκη τὴν ὁμοίωσιν καὶ τὴν ἑνότητα ἐπʼ αὐτὴν τὴν οὐσίαν τοῦ Υἱοῦ φέρειν· εἰ γὰρ μὴ οὕτω τις λάβοι, οὔτε πλέον τι τῶν γενητῶν ἔχων φανήσεται, ὥσπερ εἴρηται, οὔτε τοῦ Πατρὸς ὅμοιος ἔσται, ἀλλὰ τῶν τοῦ Πατρὸς ὅμοιος ἔσται δογμάτων· καὶ τοῦ Πατρὸς διαφέρει ὅτι ὁ μὲν Πατὴρ Πατήρ ἐστι, τὰ δὲ δόγματα καὶ ἡ διδασκαλία τοῦ Πατρός ἐστιν. Εἰ τοίνυν κατὰ τὰ δόγματα καὶ τὴν διδασκαλίαν ὅμοιός ἐστιν ὁ Υἱὸς τῷ Πατρὶ, ὁ μὲν Πατὴρ κατʼ αὐτοὺς ὀνόματι μόνον Πατὴρ ἔσται· ὁ δὲ Υἱὸς οὐκ ἀπαράλλακτος εἰκὼν, μᾶλλον οὐδὲ ὅλως ἰδιότητα ἢ ὁμοίωσίν τινα τοῦ Πατρὸς ἔχων φανήσεται. Ποία γὰρ ὁμοίωσις καὶ ἰδιότης τῷ παρεξηλλαγμένῳ παρὰ τὸν Πατέρα; καὶ γὰρ καὶ ὁ Παῦλος, ὅμοια τῷ Σωτῆρι διδάσκων, οὐκ ἦν κατʼ οὐσίαν ὅμοιος αὐτῷ. Ἐκεῖνοι μὲν οὖν, τοιαῦτα φρονοῦντες, ψεύδονται· ὁ δέ γε Υἱὸς καὶ ὁ Πατὴρ οὕτως εἰσὶν ἓν, καθάπερ εἴρηται· καὶ οὕτως ἐστὶν ὁ Υἱὸς ὅμοιος καὶ ἐξ αὐτοῦ τοῦ Πατρὸς, ὡς ἔστιν ἰδεῖν καὶ νοεῖν υἱὸν πρὸς πατέρα, καὶ ὡς ἔστιν ἰδεῖν τὸ ἀπαύγασμα πρὸς τὸν ἥλιον. Διὰ γὰρ τὸ οὕτως εἶναι τὸν Υἱὸν, ἐργαζομένου τοῦ Υἱοῦ, ὁ Πατήρ ἐστιν ὁ ἐργαζόμενος, καὶ ἐρχομένου τοῦ Υἱοῦ πρὸς τοὺς ἁγίους, ὁ Πατήρ ἐστιν ὁ ἐρχόμενος ἐν τῷ Υἱῷ, ὡς αὐτὸς ἐπηγγείλατο λέγων, ‘ἐλευσόμεθα ἐγὼ καὶ ὁ Πατὴρ, καὶ μονὴν παρʼ αὐτῷ ποιήσομεν.’ Ἐν γὰρ τῇ εἰκόνι θεωρεῖται ὁ Πατὴρ, καὶ ἐν τῷ ἀπαυγάσματί ἐστι τὸ φῶς. Διὰ τοῦτο, καθάπερ μικρῷ πρόσθεν εἴπομεν, καὶ διδόντος τοῦ Πατρὸς χάριν καὶ εἰρήνην, αὐτὴν καὶ ὁ Υἱὸς δίδωσιν, ὡς ὁ Παῦλος ἐπισημαίνεται διὰ πάσης ἐπιστολῆς γράφων· ‘Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ.’ Μία γὰρ καὶ ἡ αὐτὴ χάρις ἐστὶ παρὰ Πατρὸς ἐν Υἱῷ, ὡς ἔστιν ἓν τὸ φῶς τοῦ ἡλίου καὶ τοῦ ἀπαυγάσματος, καὶ τὸ φωτίζειν τοῦ ἡλίου διὰ τοῦ ἀπαυγάσματος γίνεται. Οὕτω γοῦν πάλιν ἐπευχόμενος Θεσσαλονικεῦσι, καὶ λέγων, ‘Αὐτὸς δὲ ὁ Θεὸς καὶ Πατὴρ ἡμῶν, καὶ ὁ Κύριος Ἰησοῦς Χριστὸς κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς ὑμᾶς, ’ τὴν ἑνότητα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ ἐφύλαξεν· οὐ γὰρ εἶπε, ‘κατευθύνοιεν, ’ ὡς παρὰ δύο διδομένης, παρὰ τούτου καὶ τούτου, διπλῆς χάριτος, ἀλλὰ ‘κατευθύναι, ’ ἵνα δείξῃ ὅτι ὁ Πατὴρ διʼ Υἱοῦ δίδωσι ταύτην· ἐξ ὧν κἂν ἐρυθριᾷν οἱ ἀσεβεῖς δυνάμενοι, οὐ βούλονται.

### English translation (Claude)

Since such thinking of theirs too appears unfitting and unreasonable, the likeness and the unity must be referred to the very substance of the Son; for if one does not take it so, he will not appear to have anything more than originated things, as has been said, nor will he be like the Father, but only like the Father's doctrines; and he differs from the Father in this, that the Father is Father, while the doctrines and the teaching are the Father's. If, then, the Son is like the Father in doctrines and teaching, the Father on their view will be Father in name only, and the Son will not be an exact image, or rather will be shown to have no propriety or likeness of the Father at all. For what likeness or propriety has one who differs altogether from the Father? For Paul too, teaching things like the Saviour's, was not like him in substance. They, then, thinking such things, lie; but the Son and the Father are one in the way that has been said; and the Son is like the Father, and from him, in the way one can see and understand a son to be toward a father, and the radiance toward the sun. For because the Son is so, when the Son works, the Father is the one who works; and when the Son comes to the saints, the Father is the one who comes in the Son, as he himself promised, saying, “I and the Father will come and make our dwelling with him.” For in the image the Father is contemplated, and in the radiance is the light. Therefore, as we said a little before, when the Father gives grace and peace, the Son gives it too, as Paul indicates, writing in every letter, “Grace to you and peace from God our Father and the Lord Jesus Christ.” For the grace from the Father in the Son is one and the same, as the light of the sun and of the radiance is one, and the sun's illumining takes place through the radiance. So again, praying for the Thessalonians and saying, “Now may our God and Father himself and the Lord Jesus Christ direct our way to you,” he preserved the unity of the Father and the Son; for he did not say “may they direct,” as though a double grace were given from two, from this one and from that, but “may he direct,” to show that the Father gives it through the Son. At this the impious, though they could blush, do not wish to.

### Scripture references

- John 14:23: quotation, high confidence
- Rom 1:7: quotation, high confidence
- 1 Thess 3:11: quotation, high confidence

### Translation notes

- The argument from 1 Thess 3:11 rests on the singular optative κατευθύναι (“may he direct”) with a double subject.
- Slips corrected: κεῖνοι to Ἐκεῖνοι, Ἀὐτὸς to Αὐτὸς, εἷπε to εἶπε.

### Citation (SBL)

Athanasius, C. Ar. 11 (Bright, 164–165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-11).

## Oration III Against the Arians 12

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-12
- Source: Bright, 165–166
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: No one prays for gifts from God and an angel together, but from the Father and the Son; the “angel” Jacob invoked with God (Gen 48:16) was the Word, the “angel of great counsel.”

### Greek text

12. Εἰ γὰρ μὴ ἦν ἑνότης, καὶ ἴδιον τῆς τοῦ Πατρὸς οὐσίας γέννημα ὁ Λόγος, ὡς τὸ ἀπαύγασμα τοῦ φωτὸς, ἀλλὰ διειστήκει τῇ φύσει ὁ Υἱὸς τοῦ Πατρὸς, ἤρκει τὸν Πατέρα δοῦναι μόνον, οὐδενὸς τῶν γενητῶν ἐπικοινωνοῦντος πρὸς τὸν πεποιηκότα ἐν τοῖς διδομένοις· νῦν δὲ ἡ τοιαύτη δόσις δείκνυσι τὴν ἑνότητα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ. Οὐκ ἂν γοῦν εὔξαιτό τις λαβεῖν παρὰ τοῦ Θεοῦ καὶ τῶν ἀγγέλων, ἢ παρά τινος τῶν ἄλλων κτισμάτων, οὐδʼ ἂν εἴποι τις, ‘Δῴη σοι ὁ Θεὸς καὶ ὁ ἄγγελος, ’ ἀλλὰ παρὰ Πατρὸς καὶ τοῦ Υἱοῦ διὰ τὴν ἑνότητα καὶ τὴν ἑνοειδῆ δόσιν. Διὰ γὰρ τοῦ Υἱοῦ δίδοται τὰ διδόμενα· οὐδὲν δέ ἐστιν, ὃ μὴ διʼ Υἱοῦ ἐνεργεῖ ὁ Πατήρ· οὕτω γὰρ καὶ ὁ λαβὼν ἀσφαλῆ τὴν χάριν ἔχει. Εἰ δὲ ὁ πατριάρχης Ἰακὼβ, εὐλογῶν τοὺς ἐγγόνους Ἐφραῒμ καὶ Μανασσῆ, ἔλεγεν, ‘Ὁ Θεὸς ὁ τρέφων με ἐκ νεότητός μου ἕως τῆς ἡμέρας ταύτης, ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν, εὐλογήσαι τὰ παιδία ταῦτα, ’ οὐ τῶν κτισθέντων καὶ τὴν φύσιν ἀγγέλων ὄντων ἕνα συνῆπτε τῷ κτίσαντι αὐτοὺς Θεῷ· οὐδὲ ἀφεὶς τὸν τρέφοντα αὐτὸν Θεὸν, παρʼ ἀγγέλου τὴν εὐλογίαν ᾔτει τοῖς ἐγγόνοις· ἀλλʼ εἰρηκὼς, ‘ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν.᾿ ἔδειξε μὴ τῶν κτισθέντων τινὰ ἀγγέλων, ἀλλὰ τὸν Λόγον εἶναι τοῦ Θεοῦ, ὃν τῷ Πατρὶ συνάπτων ηὔχετο· διʼ οὗ καὶ οὓς ἐὰν θέλῃ, ῥύεται ὁ Θεός. Τοῦτον γὰρ καὶ μεγάλης βουλῆς ἄγγελονʼ τοῦ Πατρὸς εἰδὼς καλούμενον, οὐκ ἄλλον ἢ αὐτὸν εἶναι τὸν εὐλογοῦντα, καὶ ῥυόμενον ἐκ τῶν κακῶν ἔλεγεν. Οὐ γὰρ αὐτὸς μὲν παρὰ Θεοῦ ἠξίου εὐλογεῖσθαι, τοὺς δὲ ἐκγόνους ἤθελε παρʼ ἀγγέλου· ἀλλʼ ὃν αὐτὸς παρεκάλει λέγων, Οὐ μή σε ἀποστείλω, ἐὰν μή με εὐλογήσῃς, ’ (Θεὸς δὲ ἦν οὗτος, ὡς αὐτός φησιν· Εἶδον Θεὸν πρόσωπον πρὸς πρόσωπονʼ ), τοῦτον εὐλογῆσαι καὶ τοὺς υἱοὺς τοῦ Ἰωσὴφ ηὔχετο. Ἀγγέλου μὲν οὖν ἴδιον τὸ διακονεῖν τῇ τοῦ Θεοῦ προστάξει· πολλάκις δὲ καὶ ‘προπορεύεταιʼ ἐκβάλλειν τὸν Ἀμοῤῥαῖον, καὶ πέμπεται φυλάξαι τὸν λαὸν ἐν τῇ ὁδῷ· ἀλλὰ καὶ ταῦτα οὐκ ἔστιν αὐτοῦ, τοῦ δὲ προστάξαντος καὶ ἀποστείλαντος αὐτὸν Θεοῦ, οὗ καὶ τὸ ῥύεσθαι ἔστιν, οὓς ἂν αὐτὸς θελήσῃ ῥύεσθαι· διὰ τοῦτο οὐκ ἄλλος ἢ αὐτὸς Κύριος ὁ Θεὸς ὁ ὀφθεὶς εἶπεν αὐτῷ· ‘Καὶ ἰδοὺ ἐγὼ μετὰ σοῦ, διαφυλάσσων σε ἐν τῇ ὁδῷ πάσῃ, οὗ ἂν πορευθῇς·’ καὶ οὐκ ἄλλος, ἀλλὰ πάλιν ὁ Θεὸς ὁ ὀφθεὶς ἐπέσχε τοῦ Λάβαν τὴν ἐπιβουλὴν, κελεύσας αὐτῷ ‘μὴ λαλῆσαι πονηρὰ τῷ Ἰακώβ·’ καὶ αὐτὸς δὲ οὐκ ἄλλον ἢ τὸν Θεὸν παρεκάλει λέγων· ‘Ἐξελοῦ με ἐκ χειρὸς τοῦ ἀδελφοῦ μου Ἠσαῦ, ὅτι φοβοῦμαι αὐτόν·’ καὶ γὰρ καὶ ταῖς γυναιξὶν ὁμιλῶν ἔλεγεν, ὅτι ‘οὐκ ἔδωκεν ὁ Θεὸς τῷ Λάβαν κακοποιῆσαί με.’

### English translation (Claude)

For if there were no unity, and the Word were not the proper offspring of the Father's substance, as the radiance is of the light, but the Son stood apart from the Father in nature, it would have sufficed for the Father alone to give, since none of the originated beings shares with the maker in giving; but as it is, such giving shows the unity of the Father and the Son. No one, at any rate, would pray to receive from God and the angels, or from any other creature, nor would anyone say, “May God and the angel give to you”; but one prays to receive from the Father and the Son, because of the unity and the single form of the giving. For the things given are given through the Son; and there is nothing that the Father works except through the Son; for so the one who receives has the grace secure. And if the patriarch Jacob, blessing his grandsons Ephraim and Manasseh, said, “The God who has fed me from my youth to this day, the angel who delivers me from all evils, bless these children,” he did not join one of the angels, who are created and angels by nature, to God who created them; nor, leaving aside the God who fed him, did he ask a blessing for his grandsons from an angel. But by saying, “who delivers me from all evils,” he showed that it was not one of the created angels but the Word of God whom he joined with the Father in his prayer, through whom God delivers whomever he wills. For knowing that he is also called the Father's “angel of great counsel,” he said that none other than he was the one who blesses and delivers from evils. For he did not ask to be blessed himself by God while wishing his grandsons to be blessed by an angel; but the one whom he himself had entreated, saying, “I will not let you go unless you bless me” (and this was God, as he himself says, “I have seen God face to face”), him he prayed to bless the sons of Joseph too. It is proper to an angel to minister at God's command; and often he “goes before” to drive out the Amorite, and is sent to guard the people on the way; but these things are not his, but belong to God who commanded and sent him, to whom it also belongs to deliver whomever he wills to deliver. That is why it was none other than the Lord God himself, who appeared to him, who said to him, “And behold, I am with you, keeping you in every way wherever you go”; and none other, but again the God who appeared, who checked Laban's plot, commanding him “not to speak evil to Jacob”; and Jacob himself entreated none other than God, saying, “Deliver me from the hand of my brother Esau, for I fear him”; and speaking with his wives he said, “God did not allow Laban to do me harm.”

### Scripture references

- Gen 48:15: quotation, high confidence
- Gen 48:16: quotation, high confidence
- Isa 9:6: quotation, high confidence
- Gen 32:26: quotation, high confidence
- Gen 32:30: quotation, high confidence
- Exod 33:2: allusion, high confidence
- Exod 23:20: allusion, high confidence
- Gen 28:15: quotation, high confidence
- Gen 31:24: quotation, high confidence
- Gen 32:11: quotation, high confidence
- Gen 31:7: quotation, high confidence

### Translation notes

- “Angel of great counsel” is the Septuagint of Isa 9:6, read as a title of the Word.
- Slips corrected: κοὶ to καὶ, Ὁὐ to Οὐ, οὖτος to οὗτος, Ἑἶδον to Εἶδον, εἷπεν to εἶπεν.

### Citation (SBL)

Athanasius, C. Ar. 12 (Bright, 165–166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-12).

## Oration III Against the Arians 13

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-13
- Source: Bright, 167
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Deliverance and blessing come from God alone, so the “angel” Jacob joined with God was the Word; every gift is from the Father through the Son, as light shines through its radiance.

### Greek text

13. Διὰ τοῦτο καὶ ὁ Δαβὶδ οὐκ ἄλλον ἢ αὐτὸν τὸν Θεὸν παρεκάλει περὶ τοῦ ῥυσθῆναι, ‘Πρός σε, Κύριε, ἐν τῷ θλίβεσθαί με, ἐκέκραξα, καὶ ἐπήκουσάς μου· Κύριε, ῥῦσαι τὴν ψυχήν μου ἀπὸ χειλέων ἀδίκων, καὶ ἀπὸ γλώσσης δολίας·’ τούτῳ καὶ τὴν χάριν ἀνατιθεὶς, ‘ἐλάλησε καὶ τοὺς λόγους τῆς ᾠδῆςʼ ἐν τῷ ἑπτακαιδεκάτῳ ψαλμῷ, ‘ἐν ᾗ ἡμέρᾳ ἐῤῥύσατο αὐτὸν ὁ Κύριος ἐκ χειρὸς πάντων τῶν ἐχθρῶν αὐτοῦ, καὶ ἐκ χειρὸς Σαοὺλ, καὶ εἶπεν, Ἀγαπήσω σε, Κύριε, ἡ ἰσχύς μου, Κύριος στερέωμά μου καὶ καταφυγή μου, καὶ ῥύστης μου.’ Ὁ δὲ Παῦλος, πολλοὺς διωγμοὺς ὑπομείνας, οὐκ ἄλλῳ ἢ τῷ Θεῷ ηὐχαρίστει λέγων, ‘ἐκ πάντων με ἐῤῥύσατο ὁ Κύριος, καὶ ῥύσεται, εἰς ὃν ἠλπίκαμεν·’ καὶ οὐκ ἄλλος δὲ ἢ ὁ Θεὸς ηὐλόγησε τὸν Ἀβραὰμ καὶ τὸν Ἰσαάκ· καὶ ὁ Ἰσαὰκ δὲ, ἐπευχόμενος τῷ Ἰακὼβ, ἔλεγεν, ‘Ὁ Θεός μου εὐλογήσαι σε, καὶ αὐξήσαι σε, καὶ πληθυνεῖ σε, καὶ ἔσῃ εἰς συναγωγὰς ἐθνῶν· καὶ δῴη σοι τὴν εὐλογίαν Ἀβραὰμ τοῦ πατρός μου.’ Εἰ δὲ οὐκ ἄλλου τινός ἐστι τὸ εὐλογεῖν καὶ τὸ ῥύεσθαι ἢ τοῦ Θεοῦ, καὶ οὐκ ἄλλος τις ἦν ὁ ῥυόμενος τὸν Ἰακὼβ ἢ αὐτὸς ὁ Κύριος, τὸν δὲ ῥυόμενον αὐτὸν ὁ πατριάρχης ἐπεκαλεῖτο ἐπὶ τοὺς ἐκγόνους· δῆλόν ἐστιν ὡς οὐκ ἄλλον ἐν τῇ εὐχῇ συνῆπτε τῷ Θεῷ ἢ τὸν τούτου Λόγον, ὃν διὰ τοῦτο καὶ ‘ἄγγελονʼ ἐκάλεσεν, ὅτι μόνος οὗτός ἐστιν ὁ ἀποκαλύπτων τὸν Πατέρα. Ὅπερ καὶ ὁ ἀπόστολος ἐποίει λέγων, ‘χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ·’ οὕτω γὰρ καὶ ἀσφαλὴς ἦν ἡ εὐλογία διὰ τὸ ἀδιαίρετον τοῦ Υἱοῦ πρὸς τὸν Πατέρα, καὶ ὅτι μία καὶ ἡ αὐτή ἐστιν ἡ διδομένη χάρις. Κἂν γὰρ ὁ Πατὴρ δῴῃ, διὰ τοῦ Υἱοῦ ἐστι τὸ διδόμενον· κἂν ὁ Υἱὸς λέγηται χαρίζεσθαι, ὁ Πατήρ ἐστιν ὁ διὰ τοῦ Υἱοῦ καὶ ἐν τῷ Υἱῷ παρέχων· ‘εὐχαριστῶʼ γὰρ, φησὶν ὁ ἀπόστολος γράφων Κορινθίοις, ‘τῷ Θεῷ μου πάντοτε περὶ ὑμῶν ἐπὶ τῇ χάριτι τοῦ Θεοῦ τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ, ’ Τοῦτο δὲ καὶ ἐπὶ φωτὸς καὶ ἀπαυγάσματος ἄν τις ἴδοι· καὶ γὰρ ὅπερ φωτίζει τὸ φῶς, τοῦτο τὸ ἀπαύγασμα καταυγάζει· ὅπερ δὲ καταυγάζει τὸ ἀπαύγασμα, ἐκ τοῦ φωτός ἐστιν ὁ φωτισμός. Οὕτω καὶ βλεπομένου τοῦ Υἱοῦ, βλέπεται ὁ Πατήρ· τοῦ γὰρ Πατρός ἐστι τὸ ἀπαύγασμα· καὶ οὕτως ὁ Πατὴρ καὶ ὁ Υἱὸς ‘ἕν εἰσι.’

### English translation (Claude)

That is why David too entreated none other than God himself for deliverance: “To you, Lord, in my distress I cried, and you heard me; Lord, deliver my soul from unjust lips and from a deceitful tongue.” To him too he ascribed the grace when “he spoke the words of the song” in the seventeenth psalm, “on the day the Lord delivered him from the hand of all his enemies and from the hand of Saul; and he said, I will love you, O Lord, my strength; the Lord is my firmament and my refuge and my deliverer.” And Paul, having endured many persecutions, gave thanks to no one but God, saying, “From them all the Lord delivered me, and will deliver, in whom we have hoped”; and none other than God blessed Abraham and Isaac; and Isaac, praying for Jacob, said, “May my God bless you and increase you and multiply you, and you shall become assemblies of nations; and may he give you the blessing of Abraham my father.” And if to bless and to deliver belongs to no one else but God, and the one who delivered Jacob was none other than the Lord himself, and the patriarch called on the one who delivered him for his grandsons, it is clear that in his prayer he joined with God none other than his Word, whom he called “angel” for this reason, that he alone is the one who reveals the Father. The apostle too did this, saying, “Grace to you and peace from God our Father and the Lord Jesus Christ”; for so the blessing was secure, because the Son is undivided from the Father and because the grace given is one and the same. For even if the Father gives, what is given is through the Son; and even if the Son is said to bestow grace, it is the Father who supplies it through the Son and in the Son; “for I thank my God always for you,” says the apostle writing to the Corinthians, “for the grace of God given you in Christ Jesus.” One may see this also in light and radiance; for what the light illuminates, the radiance shines on; and what the radiance shines on, the illumination is from the light. So too, when the Son is seen, the Father is seen; for he is the Father's radiance; and so the Father and the Son “are one.”

### Scripture references

- Ps 120:1 (119:1 LXX): quotation, high confidence
- Ps 120:2 (119:2 LXX): quotation, high confidence
- Ps 18:1 (17:2 LXX): quotation, high confidence
- Ps 18:2 (17:3 LXX): quotation, high confidence
- 2 Tim 3:11: quotation, high confidence
- Gen 28:3: quotation, high confidence
- Gen 28:4: quotation, high confidence
- Gen 48:16: allusion, high confidence
- Matt 11:27: allusion, medium confidence
- Rom 1:7: quotation, high confidence
- 1 Cor 1:4: quotation, high confidence
- John 10:30: quotation, high confidence

### Translation notes

- Psalm numbers are Septuagint (17 = Ps 18).
- Slips corrected: ἧ to ᾗ, πόντων to πάντων, Οὔτω to Οὕτω.

### Citation (SBL)

Athanasius, C. Ar. 13 (Bright, 167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-13).

## Oration III Against the Arians 14

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-14
- Source: Bright, 168–169
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Angels only minister and announce; those who saw angels knew they had not seen God; but whoever sees and hears the Son sees and hears the Father.

### Greek text

14. Τοῦτο δὲ ἐπὶ τῶν γενητῶν καὶ κτισμάτων οὐκ ἄν τις εἴποι. Οὔτε γὰρ, ἐργαζομένου τοῦ Πατρὸς, ἐργάζεταί τις αὐτὰ τῶν ἀγγέλων, ἢ ἄλλος τις τῶν κτισμάτων· οὐδὲν γὰρ τούτων ποιητικὸν αἴτιόν ἐστιν, ἀλλὰ τῶν γινομένων εἰσίν· ἄλλως τε καὶ κεχωρισμένοι, καὶ διεστηκότες τοῦ μόνου, καὶ ἄλλο τὴν φύσιν ὄντες, καὶ ἔργα τυγχάνοντες, οὔτε ἅπερ ἐργάζεται ὁ Θεὸς δύνανται ἐργάζεσθαι, οὔτε, καθὰ προεῖπον, χαριζομένου τοῦ Θεοῦ συγχαρίζεσθαι· οὔτε βλεπομένου ἀγγέλου, εἴποι ἄν τις ἑωρακέναι τὸν Πατέρα. Ἄγγελοι μὲν γὰρ, ὡς γέγραπται, ‘λειτουργικὰ πνεύματά εἰσιν εἰς διακονίαν ἀποστελλόμενοι, ’ καὶ τὰς παρʼ αὐτοῦ διὰ τοῦ Λόγου δωρεὰς διδομένας ἀπαγγέλλοντές εἰσι τοῖς λαμβάνουσι. Καὶ αὐτὸς δὲ ὁ ἄγγελος, ὁρώμενος, ὁμολογεῖ ἀπεστάλθαι παρὰ τοῦ Δεσπότου, ὡς ἐπὶ Ζαχαρίου ὁ Γαβριὴλ, καὶ ἐπὶ τῆς Θεοτόκου Μαρίας ὁ αὐτὸς ὡμολόγησε. Καὶ ὁ βλέπων δὲ ‘ἀγγέλων ὀπτασίανʼ οἶδεν, ὅτι τὸν ἄγγελον εἶδε, καὶ οὐ τὸν Θεόν. Εἶδε γὰρ Ζαχαρίας ἄγγελον· ‘εἶδε καὶ Ἡσαΐας τὸν Κύριον.’ Εἶδε Μανωὲ ὁ πατὴρ τοῦ Σαμψὼμ ἄγγελον· ἐθεώρησε δὲ καὶ Μωσῆς τὸν Θεόν. Εἶδε Γεδεὼν ἄγγελον, ‘ὤφθη δὲ καὶ τῷ Ἀβραὰμ ὁ Θεός.’ Καὶ οὔτε ὁ τὸν Θεὸν ὁρῶν, ἄγγελον ἔβλεπεν, οὔτε ὁ τὸν ἄγγελον ὁρῶν ἐνόμιζε τὸν Θεὸν ὁρᾷν· πολὺ γὰρ, μᾶλλον δὲ τὸ ὅλον διέστηκε τῇ φύσει τὰ γενητὰ πρὸς τὸν κτίσαντα Θεόν, Εἰ δὲ καί ποτε ὀφθέντος ἀγγέλου, ὁ ὁρῶν φωνῆς ἤκουε Θεοῦ, ὡς ἐπὶ τῆς βάτου γέγονεν· ‘ὤφθηʼ γὰρ ‘ἄγγελος Κυρίου ἐν φλογὶ πυρὸς ἐκ τῆς βάτου· καὶ ἐκάλεσε Κύριος Μωσῆν ἐκ τῆς βάτου λέγων, Ἐγώ εἰμι ὁ Θεὸς τοῦ πατρός σου, ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ·’ ἀλλʼ οὐκ ἦν ὁ ἄγγελος ὁ Θεὸς Ἀβραὰμ, ἐν δὲ ἀγγέλῳ λαλῶν ἦν ὁ Θεός. Καὶ ὁ μὲν φαινόμενος ἦν ἄγγελος· ὁ δὲ Θεὸς ἐν αὐτῷ ἐλάλει. Ὡς γὰρ ἐν στύλῳ νεφέλης ἐλάλει τῷ Μωσῇ ἐν τῇ σκηνῇ, οὕτω καὶ ἐν ἀγγέλοις φαίνεται λαλῶν ὁ Θεός· οὕτω καὶ τῷ τοῦ Ναυῆ διʼ ἀγγέλου ἐλάλει. Ἃ δὲ λαλεῖ ὁ Θεὸς, πρόδηλον ὅτι διά τοῦ Λόγου λαλεῖ, καὶ οὐ διʼ ἄλλου. Ὁ δὲ Λόγος οὐ κεχωρισμένος τοῦ Πατρὸς, οὐδὲ ἀνόμοιος καὶ ξένος τῆς οὐσίας τοῦ Πατρὸς τυγχάνων, ἃ ἐργάζεται, ταῦτα τοῦ Πατρός ἐστιν ἔργα, καὶ μίαν ποιεῖ τὴν δημιουργίαν· καὶ ἃ δίδωσιν ὁ Υἱὸς, ταῦτα τοῦ Πατρός ἐστιν ἡ δόσις. Καὶ ὁ ἑωρακὼς τὸν Υἱὸν οἶδεν ὅτι, τοῦτον ἑωρακὼς, οὐκ ἄγγελον, οὐδὲ μείζονά τινα τῶν ἀγγέλων, οὐδὲ ὅλως τινά τῶν κτισμάτων, ἀλλʼ αὐτὸν ἑώρακε τὸν Πατέρα· καὶ ὁ τοῦ Λόγου ἀκούων, οἶδεν ὅτι τοῦ Πατρὸς ἀκούει· ὥσπερ καὶ ὁ τῷ ἀπαυγάσματι καταυγαζόμενος οἶδεν ὅτι καὶ ὑπὸ ἡλίου φωτίζεται.

### English translation (Claude)

One could not say this of originated things and creatures. For when the Father works, none of the angels or any other creature works the same things; for none of them is a productive cause, but they are among the things made. Besides, being separated and standing apart from the Only one, being other in nature and being works, they can neither work what God works nor, as I said before, bestow grace together with God when he bestows it; nor, when an angel is seen, would anyone say that he has seen the Father. For angels, as it is written, “are ministering spirits sent out for service,” and they announce to those who receive them the gifts given by him through the Word. And the angel himself, when he is seen, confesses that he has been sent by the Master, as Gabriel confessed in the case of Zechariah, and again in the case of Mary the God-bearer. And he who sees “a vision of angels” knows that he saw an angel and not God. Zechariah saw an angel; “Isaiah saw the Lord.” Manoah, Samson's father, saw an angel; but Moses beheld God. Gideon saw an angel; but “God appeared to Abraham.” And neither did the one who saw God see an angel, nor did the one who saw an angel think he saw God; for originated things differ greatly, or rather wholly, in nature from God who created them. And if ever, when an angel was seen, the one who saw heard God's voice, as happened at the bush—for “an angel of the Lord appeared in a flame of fire out of the bush; and the Lord called Moses out of the bush, saying, I am the God of your father, the God of Abraham, and the God of Isaac, and the God of Jacob”—yet the angel was not the God of Abraham, but God was speaking in the angel. What appeared was an angel, but God spoke in him. For as he spoke to Moses in the pillar of cloud in the tabernacle, so too God appears speaking in angels; so too he spoke to the son of Nun through an angel. And what God speaks, it is evident that he speaks through the Word and not through another. And since the Word is not separated from the Father, nor unlike and foreign to the Father's substance, what he works are the Father's works, and he makes the work of creation one; and what the Son gives is the Father's giving. And he who has seen the Son knows that, in seeing him, he has seen not an angel, nor one greater than the angels, nor any creature at all, but the Father himself; and he who hears the Word knows that he hears the Father, as he who is shone upon by the radiance knows that he is illuminated by the sun.

### Scripture references

- Heb 1:14: quotation, high confidence
- Luke 1:19: allusion, high confidence
- Luke 1:26: allusion, high confidence
- Luke 24:23: quotation, medium confidence
- Isa 6:1: quotation, high confidence
- Judg 13:3: allusion, high confidence
- Exod 33:11: allusion, high confidence
- Judg 6:12: allusion, high confidence
- Gen 12:7: quotation, high confidence
- Exod 3:2: quotation, high confidence
- Exod 3:4: quotation, high confidence
- Exod 3:6: quotation, high confidence
- Exod 33:9: allusion, high confidence
- Josh 5:14: allusion, medium confidence
- John 14:9: allusion, high confidence

### Translation notes

- “Mary the God-bearer” renders Θεοτόκος, Athanasius's title for Mary.
- At the burning bush, Athanasius holds, God spoke in the angel who appeared, and God speaks always through his Word.

### Citation (SBL)

Athanasius, C. Ar. 14 (Bright, 168–169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-14).

## Oration III Against the Arians 15

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-15
- Source: Bright, 169
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The sun-and-radiance image shows one principle, not three gods as Greeks charge; it is the Arians, with a created Son and Spirit, who fall into polytheism, while the church confesses one Godhead in the Trinity.

### Greek text

15. Οὕτω γὰρ ἡμᾶς βουλομένη νοεῖν ἡ θεία γραφὴ, τοιαῦτα τὰ παραδείγματα δέδωκεν, ὡς καὶ ἐν τοῖς προτέροις εἰρήκαμεν, ἐξ ὧν καὶ τοὺς προδότας Ἰουδαίους δυσωπεῖν δυνάμεθα, καὶ τὴν Ἑλλήνων διαλύειν κατηγορίαν, φασκόντων καὶ νομιζόντων διὰ τὴν Τριάδα λέγειν καὶ ἡμᾶς πολλοὺς θεούς. Οὐδὲ γὰρ, ὥσπερ καὶ τὸ παράδειγμα δείκνυσι, τρεῖς ἀρχὰς ἢ τρεῖς πατέρας εἰσάγομεν, ὡς οἱ περὶ Μαρκίωνα καὶ Μανιχαῖον· ἐπεὶ μηδὲ τριῶν ἡλίων ὑπεθέμεθα τὴν εἰκόνα, ἀλλὰ ἥλιον καὶ ἀπαύγασμα, καὶ ἓν τὸ ἐξ ἡλίου ἐν τῷ ἀπαυγάσματι φῶς· οὕτω μίαν ἀρχὴν οἴδαμεν· τόν τε δημιουργὸν Λόγον φάσκομεν οὐχ ἕτερόν τινα τρόπον ἔχειν θεότητος ἢ τὴν τοῦ μόνου Θεοῦ, διὰ τὸ ἐξ αὐτοῦ πεφυκέναι. Μᾶλλον μὲν οὖν οἱ Ἀρειομανῖται δικαίως ἂν σχοῖεν τὸ ἔγκλημα τῆς πολυθεότητος ἢ καὶ ἀθεότητος, ὅτι ἔξωθεν τὸν Υἱὸν κτίσμα, καὶ πάλιν τὸ Πνεῦμα ἐκ τοῦ μὴ ὄντος βαττολογοῦσιν. Ἢ γὰρ οὐκ εἶναι Θεὸν τὸν Λόγον φήσουσιν· ἢ λέγοντες ‘Θεὸνʼ μὲν διὰ τὸ γεγραμμένον, μὴ ἴδιον δὲ τῆς οὐσίας τοῦ Πατρὸς, πολλοὺς ἂν εἰσάγοιεν διὰ τὸ ἑτεροειδὲς αὐτῶν· εἰ μὴ ἄρα κατὰ μετοχὴν, ὥσπερ καὶ τὰ πάντα, ‘Θεὸνʼ λέγεσθαι καὶ αὐτὸν λέγειν τολμήσουσιν. Ἀλλὰ καὶ τοῦτο νομίζοντες ὁμοίως ἀσεβοῦσιν, ἕνα τῶν πάντων λέγοντες εἶναι τὸν Λόγον. Ἡμῶν δὲ τοῦτο μηδὲ εἰς τὸν νοῦν ποτε εἰσέλθοι· ἓν γὰρ εἶδος θεότητος, ὅπερ ἐστὶ καὶ ἐν τῷ Λόγῳ· καὶ εἶς Θεὸς ὁ Πατὴρ, ἐφʼ ἑαυτῷ ὢν κατὰ τὸ ἐπὶ πάντων εἶναι, καὶ ἐν τῷ Υἱῷ δὲ φαινόμενος κατὰ τὸ διὰ πάντων διήκειν, καὶ ἐν τῷ Πνεύματι δὲ κατὰ τὸ ἐν ἅπασι διὰ τοῦ Λόγου ἐν αὐτῷ ἐνεργεῖν. Οὕτω γὰρ καὶ ἕνα διὰ τῆς Τριάδος ὁμολογοῦμεν εἶναι τὸν Θεὸν, καὶ πολὺ μᾶλλον εὐσεβέστερον λέγομεν τῆς πολυειδοῦς καὶ πολυμεροῦς τῶν αἱρετικῶν θεότητος, ὅτι τὴν μίαν ἐν Τριάδι θεότητα φρονοῦμεν.

### English translation (Claude)

For wishing us to understand in this way, the divine Scripture has given such examples, as we also said earlier, from which we can shame the traitorous Jews and refute the charge of the Greeks, who claim and think that because of the Trinity we too speak of many gods. For, as the example also shows, we do not introduce three principles or three fathers, as the followers of Marcion and Mani do; for we did not propose the image of three suns, but of sun and radiance, and one light from the sun in the radiance; so we know one principle; and we say that the creating Word has no other mode of Godhead than that of the only God, because he is by nature from him. Rather, the Ariomaniacs might justly bear the charge of polytheism, or even atheism, because they babble that the Son is a creature from outside, and again that the Spirit is from what is not. For either they will say that the Word is not God; or, calling him “God” because it is written, but not proper to the Father's substance, they would introduce many gods, because of their difference in kind; unless indeed they dare to say that he too is called “God” by participation, as all things are. But in thinking this too they are equally impious, saying that the Word is one of all things. May this never enter our mind! For there is one form of Godhead, which is also in the Word; and one God, the Father, existing by himself inasmuch as he is over all, and appearing in the Son inasmuch as he pervades all things, and in the Spirit inasmuch as he works in all things through the Word in the Spirit. For so we confess that God is one through the Trinity, and we speak far more piously than the heretics with their many-formed and many-parted Godhead, because we hold the one Godhead in the Trinity.

### Scripture references

- Eph 4:6: allusion, high confidence

### Translation notes

- Marcion and Mani were held to teach more than one ultimate principle.
- “Over all … through all … in all” echoes Eph 4:6.
- “The traitorous Jews” is the author's polemic, translated as written.

### Citation (SBL)

Athanasius, C. Ar. 15 (Bright, 169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-15).

## Oration III Against the Arians 16

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-16
- Source: Bright, 169–171
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: A created Son who is also called God would give the Arians two gods, two lords, and two faiths, like the Greeks; but the Son is the Father's own form, so God and faith are one.

### Greek text

16. Εἰ γὰρ μὴ οὕτως ἔχει, ἀλλʼ ‘ἐξ οὐκ ὄντων ἐστὶ κτίσμα καὶ ποίημα ὁ Λόγος, ’ ἢ οὐκ ἔστι Θεὸς ἀληθινὸς, διὰ τὸ εἶναι αὐτὸν ἕνα τῶν κτισμάτων· ἢ εἰ ‘Θεὸνʼ αὐτὸν ὀνομάζουσιν ἐντρεπόμενοι παρὰ τῶν γραφῶν, ἀνάγκη λέγειν αὐτοὺς δύο θεοὺς, ἕνα μὲν κτίστην, τὸν δὲ ἕτερον κτιστόν· καὶ δύο κυρίοις λατρεύειν, ἑνὶ μὲν ἀγενήτῳ, τῷ δὲ ἑτέρῳ γενητῷ καὶ κτίσματι· δύο τε πίστεις ἔχειν, μίαν μὲν εἰς τὸν ἀληθινὸν Θεὸν, ἑτέραν δὲ εἰς τὸν ποιηθέντα καὶ πλασθέντα παρʼ αὐτῶν καὶ λεχθέντα Θεόν. Ἀνάγκη δὲ αὐτοὺς, οὕτω τυφλωθέντας, ὅτε μὲν προσκυνοῦσι τῷ ἀγενήτῳ, κατανωτίζεσθαι τὸν γενητὸν, ὅτε δὲ προσέρχονται τῷ κτίσματι, ἀποστρέφεσθαι τὸν κτίστην. Οὐ γάρ ἔστιν ἰδεῖν τοῦτον ἐν ἐκείνῳ, διὰ τὸ ξένας καὶ διαφόρους αὐτῶν εἶναι τάς τε φύσεις καὶ τὰς ἐνεργείας. Οὕτω δὲ φρονοῦντες, πάντως καὶ πλείονας συνάψουσι θεούς· τοῦτο γάρ τῶν ἐκπεσόντων ἀπὸ τοῦ ἑνὸς Θεοῦ τὸ ἐπιχείρημα. Διά τί οὖν οἱ Ἀρειανοὶ, τοιαῦτα λογιζόμενοι καὶ νοοῦντες, οὐ συναριθμοῦσιν ἑαυτοὺς μετὰ τῶν Ἑλλήνων; καὶ γὰρ κἀκεῖνοι, ὥσπερ καὶ οὗτοι, ‘τῇ κτίσει λατρεύουσι παρὰ τὸν κτίσαντα τὰ πάντα Θεόν, ’ Ἀλλὰ τὸ μὲν ὄνομα τὸ Ἑλληνικὸν φεύγουσι διὰ τὴν τῶν ἀνοήτων ἀπάτην, τὴν δὲ ὁμοίαν ἐκείνοις διάνοιαν ὑποκρίνονται. Καὶ γὰρ καὶ τὸ σοφὸν αὐτῶν, ὥσπερ εἰώθασι λέγειν, ‘Οὐ λέγομεν δύο ἀγένητα, ’ φαίνονται πρὸς ἀπάτην τῶν ἀκεραίων λέγοντες· φάσκοντες γὰρ, ‘Οὐ λέγομεν δύο ἀγένητα, ’ λέγουσι δύο θεοὺς, καὶ τούτους διαφόρους ἔχοντας τὰς φύσεις, τὸν μὲν γενητὴν, τὸν δὲ ἀγένητον. Εἰ δὲ οἱ μὲν Ἕλληνες ἑνὶ ἀγενήτῳ καὶ πολλοῖς γενητοῖς λατρεύουσιν, οὗτοι δὲ ἑνὶ ἀγενήτῳ καὶ ἑνὶ γενητῷ, οὐδʼ οὕτω διαφέρουσιν Ἑλλήνων. Ὅ τε γὰρ παρʼ αὐτῶν λεγόμενος ‘γενητὸςʼ εἷς ἐκ πολλῶν ἐστι· καὶ οἱ πολλοὶ δὲ πάλιν τῶν Ἑλλήνων τὴν αὐτὴν τῷ ἑνὶ τούτῳ φύσιν ἔχουσι, καὶ οὗτος γὰρ κἀκεῖνοι κτίσματά εἰσιν. Ἄθλιοι, καὶ πλεῖον ὅσον ἐβλάβησαν κατὰ Χριστοῦ φρονήσαντες· ἐξέπεσαν γὰρ τῆς ἀληθείας, καὶ τὴν μὲν Ἰουδαίων προδοσίαν ὑπερέβησαν ἀρνούμενοι τὸν Χριστὸν, τοῖς δὲ Ἕλλησι συγκυλίονται, κτίσματι καὶ διαφόροις θεοῖς λατρεύοντες οἱ θεοστυγεῖς. Εἶς γὰρ Θεός ἐστι, καὶ οὐ πολλοὶ, καὶ εἷς ὁ τούτου Λόγος, καὶ οὐ πολλοί· ‘Θεὸς γὰρ ἐστιν ὁ Λόγος, ’ καὶ μόνος αὐτὸς ἔχει τὸ πατρικὸν εἶδος· ὅσπερ ὢν αὐτὸς ὁ Σωτὴρ ἐδυσώπει τοὺς Ἰουδαίους λέγων, ‘ὁ πέμψας με Πατὴρ, ἐκεῖνος μεμαρτύρηκε περὶ ἐμοῦ· οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε, οὔτε εἶδος αὐτοῦ ἑωράκατε· καὶ τὸν Λόγον αὐτοῦ οὐκ ἔχετε ἐν ὑμῖν μένοντα, ὅτι ὃν ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς οὐ πιστεύετε, ’ Τὸν δὲ Λόγον συνῆψε τῷ εἴδει καλῶς, ἵνα δείξῃ ὅτι ὁ τοῦ Θεοῦ Λόγος, αὐτὸς καὶ εἰκὼν καὶ χαρακτὴρ καὶ εἶδός ἐστι τοῦ Πατρὸς ἑαυτοῦ· καὶ ὅτι οἱ τὸν λαλοῦντα μὴ δεξάμενοι Ἰουδαῖοι οὐκ ἐδέξαντο τὸν Λόγον, ὅσπερ ἐστὶ ‘τὸ εἶδος τοῦ Θεοῦ.’ Τοῦτο καὶ ὁ πατριάρχης Ἰακὼβ ἑωρακὼς ηὐλογήθη, καὶ ἀντὶ Ἰακὼβ ‘Ἰσραὴλʼ ἐκλήθη παρʼ αὐτοῦ, ὡς ἡ θεία γραφὴ μαρτυρεῖ λέγουσα· ‘Ἀνέτειλε δὲ ὁ ἥλιος αὐτῷ, ἡνίκα παρῆλθε τὸ εἶδος τοῦ Θεοῦ.’ Τοῦτο δὲ ἦν ὁ λέγων, ‘Ὁ ἐμὲ ἑωρακὼς ἑώρακε τὸν Πατέρα·’ καὶ, ‘ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί ἐστι· κἀγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν·’ οὕτω γὰρ εἷς ἐστιν ὁ Θεὸς, καὶ μία ἡ εἰς τὸν Πατέρα καὶ Υἱὸν πίστις. Καὶ γὰρ τοῦ Λόγου ὄντος Θεοῦ, πάλιν ‘Κύριος ὁ Θεὸς ἡμῶν Κύριος εἷς ἐστι.’ Τοῦ γὰρ ἑνὸς ἴδιος καὶ ἀδιαίρετός ἐστιν ὁ Υἱὸς κατὰ τὴν ἰδιότητα καὶ οἰκειότητα τῆς οὐσίας.

### English translation (Claude)

For if it is not so, but “the Word is a creature and a work from things that are not,” either he is not true God, because he is one of the creatures; or, if they name him “God” out of shame before the Scriptures, they must say that there are two gods, one creator and the other created; and serve two lords, one unoriginate and the other originated and a creature; and have two faiths, one in the true God and the other in the one made and fashioned by them and called God. And, being so blinded, they must, when they worship the unoriginate, turn their backs on the originated one, and when they approach the creature, turn away from the creator. For one cannot see the one in the other, because their natures and activities are foreign and different. And thinking thus, they will certainly add still more gods; for this is the attempt of those who have fallen away from the one God. Why, then, do the Arians, reasoning and thinking such things, not count themselves among the Greeks? For they too, like these, “serve the creature rather than God who created all things.” But they flee the name of Greeks to deceive the senseless, while they feign a mind like theirs. For even their clever saying, as they are accustomed to put it, “We do not say two unoriginates,” they evidently say to deceive the simple; for in saying, “We do not say two unoriginates,” they say two gods, and these with different natures, one originated and the other unoriginate. And if the Greeks serve one unoriginate and many originated, while these serve one unoriginate and one originated, not even so do they differ from the Greeks. For the one they call “originated” is one of many; and the many gods of the Greeks, again, have the same nature as this one, for both he and they are creatures. Wretches, and the more harmed for thinking against Christ! For they have fallen from the truth, and have surpassed the treachery of the Jews in denying Christ, and they wallow with the Greeks, these God-haters, serving a creature and different gods. For God is one and not many, and his Word is one and not many; for “the Word is God,” and he alone has the Father's form. Being this, the Saviour himself put the Jews to shame, saying, “The Father who sent me has himself borne witness about me. You have never heard his voice nor seen his form; and you do not have his Word abiding in you, because you do not believe the one whom he has sent.” He fittingly joined “Word” to “form,” to show that the Word of God is himself the image and impress and form of his own Father; and that the Jews, not receiving the one who spoke, did not receive the Word, who is “the form of God.” The patriarch Jacob, having seen this form, was blessed, and was called “Israel” by him instead of Jacob, as the divine Scripture testifies, saying, “The sun rose upon him when the form of God passed by.” And this was he who says, “He who has seen me has seen the Father,” and “I am in the Father and the Father is in me; and I and the Father are one”; for so God is one, and the faith in the Father and Son is one. For even though the Word is God, still “the Lord our God is one Lord.” For the Son is proper to the One and undivided from him by the propriety and kinship of the substance.

### Scripture references

- Matt 6:24: echo, low confidence
- Rom 1:25: quotation, high confidence
- John 1:1: quotation, high confidence
- John 5:37: quotation, high confidence
- John 5:38: quotation, high confidence
- Phil 2:6: allusion, medium confidence
- Gen 32:28: allusion, high confidence
- Gen 32:31 (32:32 LXX): quotation, high confidence
- John 14:9: quotation, high confidence
- John 14:10: quotation, high confidence
- John 10:30: quotation, high confidence
- Deut 6:4: quotation, high confidence

### Translation notes

- “The sun rose upon him when the form of God passed by” is Gen 32:31 (Septuagint).
- The comparisons with Jews and Greeks are the author's polemic, translated as written.
- Slips corrected: Οὔτω to Οὕτω, τῆ to τῇ, Ἐλλήνων to Ἑλλήνων.

### Citation (SBL)

Athanasius, C. Ar. 16 (Bright, 169–171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-16).

## Oration III Against the Arians 17

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-17
- Source: Bright, 171–172
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Arians now argue from John 17:11, 21–23 that the Son is one with the Father only as believers become one in God; Athanasius calls this the devil's presumption of equality with God.

### Greek text

17. Ἀλλʼ οὐδʼ οὕτως ἐντραπέντες, οἱ Ἀρειανοί φασιν· Οὐχ ὡς ὑμεῖς λέγετε, ἀλλʼ ὡς ἡμεῖς θέλομεν· ἀνατρεπόντων γὰρ ὑμῶν τὰς προτέρας ἡμῶν ἐπινοίας, ἐφεύρομεν καινοτέραν, καὶ λέγομεν· Οὕτως ἐστὶν ὁ Υἱὸς καὶ ὁ Πατὴρ ἓν, καὶ οὕτως ἐστὶν ὁ Πατὴρ ἐν τῷ Υἱῷ, καὶ ὁ Υἱὸς ἐν τῷ Πατρὶ, ὡς ἂν καὶ ἡμεῖς ἐν αὐτῷ γενοίμεθα· τοῦτο γὰρ ἐν τῷ κατὰ Ἰωάννην εὐαγγελίῳ γέγραπται, ὅπερ περὶ ἡμῶν ὁ Χριστὸς ἠξίου λέγων· ‘Πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου, ᾧ δέδωκάς μοι, ἵνα ὦσιν ἓν, καθὼς καὶ ἡμεῖς·’ καὶ πάλιν μετʼ ὀλίγα· Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ· ἵνα πάντες ἓν ὦσι, καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, κἀγὼ ἐν σοὶ, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν· ἵνα ὁ κόσμος πιστεύσῃ, ὅτι σύ με ἀπέστειλας· κἀγὼ τὴν δόξαν, ἣν δέδωκάς μοι, δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν, καθὼς καὶ ἡμεῖς ἕν ἐσμεν, ἐγὼ ἐν αὐτοῖς, καὶ σὺ ἐν ἐμοί· ἵνα ὦσι τετελειωμένοι εἰς ἓν, καὶ ἵνα γινώσκῃ ὁ κόσμος, ὅτι σύ με ἀπέστειλας.’ Εἶτα ὥσπερ εὑρόντες πρόφασιν, ἐπιλέγουσιν οἱ δόλιοι ταῦτα· ‘Εἰ ὥσπερ ἡμεῖς ἐν τῷ Πατρὶ γινόμεθα ἓν, οὕτω καὶ αὐτὸς καὶ ὁ Πατὴρ ἕν ἐστι, καὶ οὕτως ἐν τῷ Πατρί ἐστι καὶ αὐτός· πῶς ὑμεῖς ἐκ τοῦ λέγειν αὐτὸν, “Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν, ” καὶ, “ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοὶ, ” ἴδιον καὶ ὅμοιον τῆς τοῦ Πατρὸς οὐσίας αὐτὸν φάσκετε; ἀνάγκη γὰρ ἢ καὶ ἡμᾶς ἰδίους εἶναι τῆς οὐσίας τοῦ Πατρὸς, ἢ κἀκεῖνον ἀλλότριον εἶναι, ὥσπερ καὶ ἡμεῖς ἐσμεν ἀλλότριοι.’ Ταῦτα μὲν ἐκεῖνοι ληροῦντες φλυαροῦσιν· ἐγὼ δὲ οὐδὲν ἕτερον ἐν τῇ τοιαύτῃ αὐτῶν κακονοίᾳ βλέπω ἢ ἀλόγιστον τόλμαν καὶ διαβολικὴν ἀπόνοιαν, λεγόντων καὶ αὐτῶν κατʼ ἐκεῖνον, ‘εἰς τὸν οὐρανὸν ἀναβησόμεθα, ἐσόμεθα ὅμοιοι τῷ ὑψίστῳ·’ τὰ γὰρ κατὰ χάριν διδόμενα τοῖς ἀνθρώποις, ταῦτα θέλουσιν ἴσα τῆς τοῦ διδόντος εἶναι θεότητος. Ἀκούοντες γοῦν ‘υἱοὺςʼ χρηματίζοντας τοὺς ἀνθρώπους, ἐνόμισαν καὶ ἑαυτοὺς ἴσους εἶναι τοῦ ἀληθινοῦ καὶ φύσει Υἱοῦ· καὶ νῦν πάλιν ἀκούοντες τοῦ Σωτῆρος, ‘ἵνα ὦσιν ἓν, καθὼς καὶ ἡμεῖς, ʼ πλανῶσιν ἑαυτοὺς, καὶ θρασυνόμενοι νομίζουσιν οὕτως ἔσεσθαι ἑαυτοὺς, ὡς ἔστιν ὁ Υἱὸς ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν τῷ Υἱῷ· οὐχ ὁρῶντες τὸ ἐκ τῆς τοιαύτης οἰήσεως γενόμενον τοῦ πατρὸς αὐτῶν τοῦ διαβόλου πτῶμα.

### English translation (Claude)

But not even so put to shame, the Arians say: “Not as you say, but as we wish; for since you overturn our earlier notions, we have invented a newer one, and we say: the Son and the Father are one in this way, and the Father is in the Son and the Son in the Father in this way, as we too might come to be in him. For this is written in the Gospel according to John, which Christ asked concerning us, saying, ‘Holy Father, keep them in your name, which you have given me, that they may be one, as we are’; and again a little after: ‘I do not ask for these only, but also for those who believe in me through their word, that they all may be one, as you, Father, are in me, and I in you, that they also may be one in us, so that the world may believe that you sent me; and the glory which you have given me I have given them, that they may be one, as we are one, I in them and you in me, that they may be perfected into one, and that the world may know that you sent me.’” Then, as though they had found a pretext, the crafty men add this: “If, as we become one in the Father, so he and the Father are one, and so he too is in the Father, how do you claim, from his saying, ‘I and the Father are one,’ and ‘I am in the Father and the Father in me,’ that he is proper to and like the Father's substance? For it must be either that we too are proper to the Father's substance, or that he too is foreign to it, as we are foreign.” So they babble their nonsense; but in such ill will of theirs I see nothing else than irrational daring and devilish madness, as they too say with him, “We will ascend into heaven, we will be like the Most High”; for they want what is given to human beings by grace to be equal to the Godhead of the giver. Hearing, at any rate, that human beings are called “sons,” they thought themselves equal to the true and natural Son; and now again, hearing the Saviour say, “that they may be one, as we are,” they deceive themselves, and in their boldness think that they will be as the Son is in the Father and the Father in the Son, not seeing the fall of their father the devil that came from such conceit.

### Scripture references

- John 17:11: quotation, high confidence
- John 17:20: quotation, high confidence
- John 17:21: quotation, high confidence
- John 17:22: quotation, high confidence
- John 17:23: quotation, high confidence
- John 10:30: quotation, high confidence
- John 14:10: quotation, high confidence
- Isa 14:13: quotation, high confidence
- Isa 14:14: quotation, high confidence

### Translation notes

- “We will ascend into heaven, we will be like the Most High” is Isa 14:13–14, applied to the devil.
- Slips corrected: Ὁὐχ to Οὐχ, Ὁὐ to Οὐ.

### Citation (SBL)

Athanasius, C. Ar. 17 (Bright, 171–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-17).

## Oration III Against the Arians 18

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-18
- Source: Bright, 172–173
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: If the Word differed from us only in time, he would share our name and nature; Scripture uses natural things, like animals, as examples for human conduct, not as statements of nature.

### Greek text

18. Εἰ μὲν οὖν, ὡς πολλάκις εἴπομεν, ὁ αὐτός ἐστιν ἡμῖν ὁ τοῦ Θεοῦ Λόγος, καὶ οὐδὲν ἡμῶν διαφέρει ἢ χρόνῳ, ἔστω ἡμῖν ὅμοιος, καὶ τὴν αὐτὴν ἐχέτω χώραν παρὰ τῷ Πατρὶ, ἣν καὶ ἡμεῖς ἔχομεν· καὶ μήτε μονογενὴς, μήτε μόνος Λόγος, ἢ Σοφία τοῦ Πατρὸς λεγέσθω· ἀλλὰ κοινὸν ἔστω κατὰ πάντων ἡμῶν τῶν ὁμοίων τὸ αὐτὸ ὄνομα. Δίκαιον γὰρ, ὧν ἐστι φύσις μία, τούτων εἶναι καὶ τὸ ὄνομα κοινὸν, κἂν τοῖς χρόνοις ἀλλήλων διαφέρωσιν. Ἄνθρωπος γὰρ ὁ Ἀδὰμ, ἄνθρωπος δὲ καὶ ὁ Παῦλος, ἄνθρωπος δὲ καὶ ὁ νῦν γενόμενος· καὶ οὐχ ὁ χρόνος ἀλλοιοῖ τὴν φύσιν τοῦ γένους. Εἰ τοίνυν καὶ ὁ Λόγος χρόνῳ μόνον ἡμῶν διαφέρει, ἔδει καὶ ἡμᾶς ὡς ἐκεῖνον εἶναι. Ἀλλʼ οὔτε ἡμεῖς Λόγος ἢ Σοφία, οὔτε ἐκεῖνος κτίσμα ἢ ποίημα τυγχάνει ὤν· ἐπεὶ διὰ τί οἱ πάντες ἐκ τοῦ ἑνὸς γεγόναμεν, καὶ μόνος ἐστὶν αὐτὸς Λόγος; Ἀλλὰ γὰρ, εἰ καὶ ἐκείνους λέγειν τοιαῦτα πρέπει, ἀλλʼ ἡμῖν ἀπρεπὲς ἐνθυμεῖσθαι τὰς ἐκείνων βλασφημίας· καὶ εἰ καὶ οὐδὲ περιεργάζεσθαί τι τῶν ῥητῶν ἐχρῆν πρὸς τὴν οὕτω φανερὰν καὶ εὐσεβῆ διάνοιαν, καὶ τὴν ἐν ἡμῖν ὀρθὴν πίστιν· ὅμως ἵνα καὶ ἐντεῦθεν δειχθῶσιν ἀσεβεῖς, φέρε συντόμως, ὡς παρὰ τῶν πατέρων μεμαθήκαμεν, ἐκ τοῦ ῥητοῦ τὴν ἑτεροδοξίαν ἐκείνων ἐλέγξωμεν. Ἔθος τῇ θείᾳ γραφῇ τὰ κατὰ φύσιν ὄντα πράγματα, ταῦτα τοῖς ἀνθρώποις εἰς εἰκόνας καὶ παραδείγματα λαμβάνειν· τοῦτο δὲ ποιεῖ, ἵνʼ ἐκ τῶν κατὰ φύσιν ἐκείνων τὰ ἐκ προαιρέσεως φαίνηται τῶν ἀνθρώπων κινήματα· καὶ οὕτως ἢ φαῦλος ἢ δίκαιος ὁ τούτων δείκνυται τρόπος. Ἐπὶ μὲν οὖν τῶν φαύλων, ὡς ἐὰν παραγγέλλῃ, ‘Μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστι σύνεσις· ἢ καὶ ὅταν, μεμφόμενος τοὺς οὕτω γενομένους, λέγῃ, ‘Ἄνθρωπος ἐν τιμῇ ὢν οὐ συνῆκε· παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς· καὶ πάλιν ‘ἵπποι θηλυμανεῖς ἐγενήθησαν Καὶ ὁ Σωτὴρ δὲ τὸν μὲν Ἡρώδην δεικνὺς ὁποῖός ἐστιν, ἔλεγεν, ‘εἴπατε τῇ ἀλώπεκι ταύτῃ·’ τοῖς δὲ μαθηταῖς παρήγγελλεν, ‘Ἰδοὺ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις, καὶ ἀκέραιοι ὡς αἱ περιστεραί.’ Ἔλεγε δὲ τοῦτο, οὐχ ἵνα τῇ φύσει γενώμεθα κτήνη, ἢ γενώμεθα ὄφεις καὶ περιστεραί· οὐ γὰρ οὕτως ἡμᾶς αὐτὸς πεποίηκε· διὸ οὐδὲ τοῦτο οἶδεν ἡ φύσις· ἀλλʼ ἵνʼ ἡμεῖς τῶν μὲν τὰς ἀλόγους ὁρμὰς φεύγωμεν, τοῦ δὲ τὸ φρόνιμον ἵνα γινώσκοντες, μὴ ἀπατώμεθα παρʼ αὐτοῦ, καὶ τῆς περιστερᾶς τὸ πρᾶον ἀναλάβωμεν.

### English translation (Claude)

If, then, as we have often said, the Word of God is the same as we are, and differs from us in nothing but time, let him be like us and have the same place with the Father as we have; and let him not be called only-begotten, nor the only Word or Wisdom of the Father; but let the same name be common to all of us who are alike. For it is just that those whose nature is one should have a common name, even if they differ from one another in time. Adam was a man, and Paul was a man, and he who is born now is a man; and time does not alter the nature of the race. If, then, the Word too differs from us only in time, we too ought to be as he is. But neither are we Word or Wisdom, nor is he a creature or a work; otherwise why have we all come from one, while he alone is Word? But even if it befits them to say such things, it is unfitting for us to dwell on their blasphemies; and even though there should be no need to examine any of the sayings curiously, given so evident and pious a sense and the right faith we hold, nevertheless, so that they may be shown impious from this too, come, let us briefly refute their heterodoxy from the saying, as we have learned from the fathers. It is the custom of the divine Scripture to take things that exist by nature as images and examples for human beings; and it does this so that from those natural things the movements of human beings that arise from free choice may be seen, and so their conduct may be shown to be either bad or righteous. In the case of the bad, as when it commands, “Do not be like the horse and the mule, which have no understanding”; or when, blaming those who have become so, it says, “Man, being in honor, did not understand; he was compared with the senseless cattle and became like them”; and again, “They became lusty horses.” And the Saviour, showing what sort of man Herod was, said, “Tell that fox”; and he charged the disciples, “Behold, I send you out as sheep in the midst of wolves; be therefore wise as serpents and innocent as doves.” He said this not so that we should become beasts by nature, or become serpents and doves—for he did not make us so, and therefore nature does not know this either—but so that we might flee the irrational impulses of the one, and, knowing the cunning of the other, not be deceived by it, and take up the gentleness of the dove.

### Scripture references

- Ps 32:9 (31:9 LXX): quotation, high confidence
- Ps 49:12 (48:13 LXX): quotation, high confidence
- Jer 5:8: quotation, high confidence
- Luke 13:32: quotation, high confidence
- Matt 10:16: quotation, high confidence

### Translation notes

- “As we have learned from the fathers” refers to earlier church teachers.
- Slips corrected: εὐσεβῇ to εὐσεβῆ, a stray period after δὲ.

### Citation (SBL)

Athanasius, C. Ar. 18 (Bright, 172–173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/10/#p-18).

## Oration III Against the Arians 19

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-19
- Source: Bright, 173–174
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Commands like “Be merciful as your Father” call for imitation, not equality; so too John 17 does not make us one with the Father as the Son is, since we are sons and “gods” by grace.

### Greek text

19. Ἐπὶ δὲ τῶν θείων πάλιν εἰκόνας τοῖς ἀνθρώποις λαμβάνων, φησὶν ὁ Σωτήρ· ‘Γίνεσθε οἰκτίρμονες, ὡς ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς οἰκτίρμων ἐστὶ, ’ καὶ, ‘Ἔσεσθε ὑμεῖς τέλειοι, ὡς ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.’ Ἔλεγε δὲ καὶ τοῦτο, οὐχ ἵνα γινώμεθα πάλιν ὡς ὁ Πατήρ· γενέσθαι γὰρ ἡμᾶς ὡς ὁ Πατὴρ ἀδύνατον, κτίσμα ὄντας, καὶ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι γενομένους· ἀλλʼ ὥσπερ οὐχ ἵνα μὴ γενώμεθα κτήνη παρήγγειλε, ‘Μὴ γίνεσθε ὡς ἵππος, ʼ ἵνα δὲ μὴ τὸ ἄλογον ἐκείνων μιμησώμεθα, οὕτως οὐχ ἵνα γενώμεθα ὡς ὁ Θεὸς, ἔλεγε, ‘Γίνεσθε οἰκτίρμονες ὡς ὁ Πατὴρ, ’ ἀλλʼ ἵνα πρὸς τὰς εὐεργεσίας ἐκείνου βλέποντες, ἃ ποιοῦμεν καλὰ, μὴ διʼ ἀνθρώπους, ἀλλὰ διʼ αὐτὸν ποιῶμεν, ὥστε παρʼ αὐτοῦ, καὶ μὴ παρʼ ἀνθρώπων τὸν μισθὸν ἔχειν. Ὡς γὰρ ἑνὸς ὄντος Υἱοῦ φύσει, καὶ ἀληθινοῦ, καὶ μονογενοῦς, γινόμεθα καὶ ἡμεῖς ‘υἱοὶ, ʼ οὐχ ὡς ἐκεῖνος φύσει καὶ ἀληθείᾳ, ἀλλὰ κατὰ χάριν τοῦ καλέσαντος· καὶ ἄνθρωποι τυγχάνοντες ἀπὸ γῆς, ‘θεοὶʼ χρηματίζομεν, οὐχ ὡς ὁ ἀληθινὸς Θεὸς, ἢ ὁ τούτου Λόγος, ἀλλʼ ὡς ἠθέλησεν ὁ τοῦτο χαρισάμενος Θεός· οὕτω καὶ ὡς ὁ Θεὸς οἰκτίρμονες γινόμεθα, οὐκ ἐξισούμενοι τῷ Θεῷ, οὐδὲ φύσει καὶ ἀληθινοὶ εὐεργέται γινόμενοι· (οὐ γὰρ ἡμῶν εὕρεμα τὸ εὐεργετεῖν, ἀλλὰ τοῦ Θεοῦ) ἵνα δὲ τὰ παρʼ αὐτοῦ τοῦ Θεοῦ κατὰ χάριν εἰς ἡμᾶς γενόμενα, ταῦτα καὶ ἡμεῖς μεταδιδῶμεν εἰς ἑτέρους, μὴ διακρινόμενοι, ἁπλῶς δὲ εἰς πάντας ἐκτείνοντες τὴν εὐποιίαν· κατὰ τοῦτο γὰρ μόνον δυνάμεθά πως αὐτοῦ μιμηταὶ γενέσθαι, καὶ οὐκ ἄλλως, ὅτι τὰ παρʼ αὐτοῦ διακονοῦμεν ἀλλήλοις. Ὥσπερ δὲ ταῦτα καλῶς καὶ ὀρθῶς διανοούμεθα, οὕτω καὶ τὸ κατὰ Ἰωάννην ἀνάγνωσμα τὴν αὐτὴν ἔχει διάνοιαν. Οὐ γὰρ ὡς ἔστιν ὁ Υἱὸς ἐν τῷ Πατρὶ, οὕτως ἵνα καὶ ἡμεῖς γενώμεθά φησι· πόθεν, ὅπου γε ὁ μὲν Λόγος καὶ Σοφία τοῦ Θεοῦ ἐστιν, ἡμεῖς δὲ ἐκ γῆς ἐπλάσθημεν· καὶ ὁ μὲν φύσει καὶ τῇ οὐσίᾳ Λόγος καὶ Θεὸς ἀληθινός ἐστιν, (οὕτω γὰρ καὶ ὁ Ἰωάννης φησίν· ‘οἴδαμεν ὅτι ὁ Υἱὸς τοῦ Θεοῦ ἥκει, καὶ ἔδωκεν ἡμῖν διάνοιαν, ἵνα γινώσκωμεν τὸν ἀληθινὸν Θεόν· καί ἐσμεν ἐν τῷ ἀληθινῷ, ἐν τῷ Υἱῷ αὐτοῦ, Ἰησοῦ Χριστῷ· οὗτός ἐστιν ὁ ἀληθινὸς Θεὸς, καὶ ἡ ζωὴ ἡ αἰώνιος·’) ἡμεῖς δὲ θέσει καὶ χάριτι υἱοποιούμεθα διʼ αὐτοῦ, μετέχοντες τοῦ Πνεύματος αὐτοῦ; ‘ὅσοιʼ γὰρ, φησὶν, ‘ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, ’ Διὸ καὶ αὐτὸς μὲν ἔστιν ἡ ἀλήθεια, λέγων, ‘Ἐγώ εἰμι ἡ ἀλήθεια·’ ὅτε καὶ τῷ Πατρὶ αὐτοῦ προσομιλῶν ἔλεγεν, ‘Ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ σου· ὁ Λόγος ὁ σὸς ἀλήθειά ἐστιν·’ ἡμεῖς δὲ κατὰ μίμησιν γινόμεθα ἐνάρετοι καὶ υἱοί.

### English translation (Claude)

And again, taking images for human beings from divine things, the Saviour says, “Be merciful, as your Father in heaven is merciful,” and “You shall be perfect, as your heavenly Father is perfect.” He said this too not so that we should become like the Father; for it is impossible for us to become like the Father, since we are creatures, brought from what is not into being. But just as, when he commanded, “Do not be like the horse,” it was not lest we become beasts but lest we imitate their irrationality, so it was not in order that we might become like God that he said, “Be merciful as the Father,” but so that, looking to his benefits, we might do the good we do not for the sake of men but for his sake, and so have our reward from him and not from men. For as, though there is one Son by nature, true and only-begotten, we too become “sons,” not as he is, by nature and in truth, but by the grace of him who called us; and, being men from the earth, we are called “gods,” not as the true God or his Word is, but as God who granted this has willed; so too we become merciful as God is, not by being made equal to God, nor by becoming benefactors by nature and in truth (for doing good is not our invention but God's), but so that what has come to us from God himself by grace we too may share with others, making no distinctions but simply extending our kindness to all. For only in this way can we somehow become his imitators, and not otherwise: by ministering to one another what comes from him. And as we understand these things well and rightly, so too the reading in John has the same sense. For he does not say that we should become as the Son is in the Father. How could we, when he is the Word and Wisdom of God, while we were fashioned from earth; and he is by nature and substance Word and true God (for so John too says, “We know that the Son of God has come and has given us understanding, so that we may know the true God; and we are in the true one, in his Son Jesus Christ; this is the true God and eternal life”), while we are made sons by adoption and grace through him, partaking of his Spirit? For “as many as received him,” it says, “to them he gave power to become children of God, to those who believe in his name.” That is why he himself is the truth, saying, “I am the truth”; and speaking to his Father he said, “Sanctify them in your truth; your Word is truth”; but we become virtuous and sons by imitation.

### Scripture references

- Luke 6:36: quotation, high confidence
- Matt 5:48: quotation, high confidence
- Ps 32:9 (31:9 LXX): quotation, high confidence
- Matt 6:1: allusion, medium confidence
- Ps 82:6 (81:6 LXX): allusion, medium confidence
- John 17:21: allusion, high confidence
- 1 John 5:20: quotation, high confidence
- John 1:12: quotation, high confidence
- John 14:6: quotation, high confidence
- John 17:17: quotation, high confidence

### Translation notes

- “Called gods” alludes to Ps 82:6 and John 10:34–35.

### Citation (SBL)

Athanasius, C. Ar. 19 (Bright, 173–174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-19).

## Oration III Against the Arians 20

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-20
- Source: Bright, 174–175
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ offers his natural unity with the Father as a model for believers' unity of mind, as he offered his gentleness for imitation, not for equality.

### Greek text

20. Οὐκοῦν οὐχ ἵνα ὡς αὐτὸς γινώμεθα, ἔλεγεν, ‘ἵνα ὦσιν ἓν, καθὼς καὶ ἡμεῖς, ’ ἀλλʼ ἵνα ὥσπερ ἐκεῖνος, Λόγος ὢν, ἔστιν ἐν τῷ ‘ἰδίῳ Πατρὶ, ’ οὕτως ἵνα καὶ ἡμεῖς, τύπον τινὰ λαβόντες, καὶ εἰς ἐκεῖνον βλέποντες, ‘γενώμεθα ἓνʼ πρὸς ἀλλήλους τῇ ὁμοψυχίᾳ καὶ τῇ τοῦ πνεύματος ἑνότητι, μὴ διαφωνῶμέν τε, ὡς οἱ Κορίνθιοι, τὸ αὐτὸ δὲ φρονῶμεν, ὡς οἱ ἐν ταῖς Πράξεσι πεντακισχίλιοι, οἵτινες ὡς εἶς ἐτύγχανον ὄντες. Ὡς γὰρ ‘υἱοὶ, ʼ οὐχ ὡς ὁ Υἱός· καὶ θεοὶ, οὐχ ὡς αὐτός· καὶ ‘οἰκτίρμονες ὡς ὁ Πατὴρ οὐχ ‘ὡς ὁ Πατήρ Ἀλλʼ ὥσπερ εἴρηται, οὕτω γινόμενοι ἓν, καθὼς ὁ Πατὴρ καὶ ὁ Υἱὸς, οὐχ οὕτως ἐσόμεθα ὡς ἔστι φύσει ὁ Πατὴρ ἐν τῷ Υἱῷ, καὶ ὁ Υἱὸς ἐν τῷ Πατρὶ, ἀλλʼ ὡς ἔχομεν φύσεως, καὶ δυνατὸν ἡμῖν ἐστιν ἐκεῖθεν τυπωθῆναι, καὶ μαθεῖν πῶς ὀφείλομεν ἓν γενέσθαι, ὥσπερ καὶ τὸ οἰκτείρειν ἐμάθομεν. Τὰ γὰρ ὅμοια πρὸς τὰ ὅμοια πέφυκε τὴν ἕνωσιν ἔχειν· ἐπειδὴ καὶ πᾶσα σὰρξ κατὰ γένος συνάγεται. Ἡμῶν μὲν οὖν ἀνόμοιός ἐστιν ὁ Λόγος, τοῦ δὲ Πατρὸς ὅμοιος· διὰ τοῦτο ἐκεῖνος μὲν ἔστι φύσει καὶ ἀληθείᾳ ἓν μετὰ τοῦ ἑαυτοῦ Πατρός· ἡμεῖς δὲ ἀλλήλων ὄντες ὁμογενεῖς (ἐκ γὰρ ἑνὸς οἱ πάντες γεγόναμεν, καὶ μία πάντων ἀνθρώπων ἡ φύσις), ἓν πρὸς ἀλλήλους τῇ διαθέσει γινόμεθα, ἔχοντες ὑπογραμμὸν τὴν τοῦ Υἱοῦ πρὸς τὸν Πατέρα φυσικὴν ἑνότητα· καθάπερ γὰρ τὴν πραότητα ἐξ ἑαυτοῦ ἐδίδασκε, λέγων, ‘μάθετε ἀπʼ ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ·’ οὐχ ἵνα ἐξισωθῶμεν αὐτῷ· (ἀδύνατον γάρ·) ἀλλʼ ἵνα βλέποντες εἰς ἐκεῖνον διαμείνωμεν πρᾶοι διὰ παντός· οὕτω καὶ ἐνταῦθα, θέλων ἡμᾶς ἀληθῇ καὶ βεβαίαν καὶ ἀδιάλυτον τὴν διάθεσιν ἔχειν πρὸς ἀλλήλους, ἐξ ἑαυτοῦ λαμβάνει τὸ παράδειγμα, καί φησιν· ‘ἵνα ὦσιν ἓν, καθὼς καὶ ἡμεῖς· ἀδιαίρετος δέ ἐστιν ἡ ἐν ἡμῖν ἑνότης· οὕτως ἵνα καὶ αὐτοὶ μαθόντες ἐξ ἡμῶν τὴν ἀδιαίρετον φύσιν, οὕτω καὶ τὴν πρὸς ἀλλήλους συμφωνίαν διαφυλάττωσιν.’ Ἀσφαλεστέρα δὲ ἡ μίμησις ἐκ τῶν κατὰ φύσιν λαμβάνεται τοῖς ἀνθρώποις, ὥσπερ εἴρηται· ἐπειδὴ γὰρ ταῦτα μὲν μένει, καὶ οὔποτε μεταβάλλεται, ὁ δὲ τῶν ἀνθρώπων τρόπος εὐμετάβλητος τυγχάνει· δύναται, πρὸς τὸ ἀμετάβλητον τῇ φύσει βλέπων, τὰ μὲν φαῦλα φεύγειν, ἐν δὲ τοῖς βελτίστοις ἑαυτὸν ἀνατυποῦν, Καὶ γὰρ οὕτω καὶ τὸ λεγόμενον, ‘ἵνα καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν, ’ ὀρθὴν πάλιν ἔχει τὴν διάνοιαν.

### English translation (Claude)

So it was not that we should become as he is that he said, “that they may be one, as we are,” but that, as he, being Word, is in his “own Father,” so we too, taking a certain model and looking to him, might “become one” with one another in unity of soul and oneness of spirit, and not be at variance as the Corinthians were, but be of one mind, like the five thousand in the Acts, who were as one. For we are “sons,” but not as the Son is; and gods, but not as he is; and “merciful as the Father,” but not as the Father is. And, as has been said, in becoming one thus, as the Father and the Son are, we shall not be as the Father is by nature in the Son and the Son in the Father, but as befits our nature, and as far as it is possible for us to be moulded after that example and to learn how we ought to become one, just as we learned to show mercy. For like things naturally have union with like, since all flesh too is gathered according to kind. The Word, then, is unlike us but like the Father; therefore he is by nature and in truth one with his own Father. But we, being of one kind with one another (for we have all come from one, and the nature of all human beings is one), become one with one another in disposition, having as our pattern the natural unity of the Son with the Father. For just as he taught gentleness from his own example, saying, “Learn from me, for I am gentle and lowly in heart,” not that we should be made equal to him (for that is impossible), but that, looking to him, we might remain gentle always; so here too, wishing us to have a true, firm, and indissoluble disposition toward one another, he takes the example from himself and says, “that they may be one, as we are”: “and our unity is indivisible; so that they too, learning from us the indivisible nature, may thus keep their concord with one another.” And imitation is taken more securely by human beings from things that are so by nature, as has been said; for since these remain and never change, while human conduct is changeable, one can, looking to what is unchangeable by nature, flee what is bad and reshape himself in what is best. And so too what is said, “that they also may be one in us,” again has a correct sense.

### Scripture references

- John 17:22: quotation, high confidence
- John 5:18: allusion, medium confidence
- Eph 4:3: allusion, medium confidence
- 1 Cor 1:10: allusion, high confidence
- Acts 4:4: allusion, medium confidence
- Acts 4:32: allusion, high confidence
- Luke 6:36: quotation, high confidence
- Matt 11:29: quotation, high confidence
- John 17:21: quotation, high confidence

### Translation notes

- The words “and our unity is indivisible…” are Athanasius's paraphrase of Christ's meaning, not Scripture.
- The five thousand are the believers of Acts 4:4 who were “of one heart and soul” (Acts 4:32).
- Slips corrected: a repeated syllable (ὁμοψυχίᾳ Χίᾳ), Υὁὸς to Υἱὸς.

### Citation (SBL)

Athanasius, C. Ar. 20 (Bright, 174–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-20).

## Oration III Against the Arians 21

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-21
- Source: Bright, 175–176
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: “In us” (John 17:21) means that believers learn unity from the Father and Son, or are made one by their power; “as” signifies a pattern, not identity.

### Greek text

21. Εἰ γοῦν δυνατὸν ἦν γενέσθαι ἡμᾶς ὡς ὁ Υἱὸς ἐν τῷ Πατρὶ, ἔδει λέγειν, ‘ἵνα καὶ αὐτοὶ ἐν σοὶ ἓν ὦσιν, ’ ὥσπερ ἐστὶν ὁ Υἱὸς ἐν τῷ Πατρί· νῦν δὲ τοῦτο μὲν οὐκ εἴρηκε· λέγων δὲ τὸ ‘ἐν ἡμῖν, ’ ἔδειξε τὴν διάστασιν καὶ τὴν διαφοράν· ὅτι αὐτὸς μὲν μόνος ἐν μόνῳ τῷ Πατρί ἐστιν, ὡς μόνος Λόγος καὶ Σοφία, ἡμεῖς δὲ ἐν Υἱῷ, καὶ διʼ αὐτοῦ τῷ Πατρί. Τοῦτο δὲ λέγων, οὐδὲν ἕτερον ἐσήμανεν ἢ ὅτι ‘τῇ ἡμῶν ἑνότητι γένοιντο καὶ αὐτοὶ ἓν πρὸς ἀλλήλους οὕτως, ὡς ἡμεῖς ἕν ἐσμεν φύσει καὶ ἀληθείᾳ· ἄλλως δὲ οὐκ ἂν γένοιντο ἓν, εἰ μὴ ἐν ἡμῖν μάθωσι τὴν ἑνότητα.’ Καὶ ὅτι τὸ ‘ἐν ἡμῖνʼ ταύτην ἔχει τὴν σημασίαν, ἀκοῦσαι Παύλου λέγοντος ἔστι· ‘Ταῦτα δὲ μετεσχημάτισα εἰς ἐμαυτὸν καὶ Ἀπολλὼ, ἵνα ἐν ἡμῖν μάθητε τὸ μὴ ὑπὲρ ἃ γέγραπται φυσιοῦσθαι.’ Τὸ ἄρα ἐν ἡμῖν οὐκ ἔστιν ‘ἐν τῷ Πατρὶ, ὡς ἔστιν ὁ Υἱὸς ἐν αὐτῷ, ’ ἀλλὰ παράδειγμα καὶ εἰκὼν, ἀντὶ τοῦ εἰπεῖν ‘ἐξ ἡμῶν μαθέτωσαν.’ Ὡς γὰρ ὁ Παῦλος τοῖς Κορινθίοις, οὕτως ἡ τοῦ Υἱοῦ καὶ τοῦ Πατρὸς ἑνότης τοῖς πᾶσιν ὑπογραμμὸς καὶ μάθησίς ἐστι, καθʼ ἣν δύνανται μανθάνειν, βλέποντες εἰς τὴν κατὰ φύσιν ἑνότητα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ, πῶς καὶ αὐτοὶ ὀφείλουσιν ‘ἕνʼ πρὸς ἀλλήλους γίνεσθαι τῷ φρονήματι. Εἰ δὲ δεῖ καὶ ἑτέρως ἀπολογήσασθαι περὶ τοῦ ῥητοῦ, δύναται πάλιν τὸ ‘ἐν ἡμῖνʼ ἴσον εἶναι τῷ λέγειν, ‘τῇ δυνάμει τοῦ Πατρὸς καὶ τοῦ Υἱοῦ, ’ ἵνα ἓν γένωνται, ‘τὸ αὐτὸ λέγοντες·’ ἄνευ γὰρ Θεοῦ τοῦτο γενέσθαι ἀδύνατον· καὶ τοῦτο πάλιν ἔστιν εὑρεῖν ἐν τοῖς θείοις λόγοις, ὡς τὸ ‘ἐν τῷ Θεῷ ποιήσομεν δύναμιν, ’ καὶ, ‘ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν.’ Οὐκοῦν δῆλον ὅτι ἐν ὀνόματι Πατρὸς καὶ Υἱοῦ δυνάμεθα, τὸ ἓν γενόμενοι, βέβαιον ἔχειν τῆς ἀγάπης ‘τὸν σύνδεσμον.’ Πάλιν γὰρ, τὴν αὐτὴν διάνοιαν ἐπεκτείνων, φησὶν ὁ Κύριος· ‘Κἀγὼ τὴν δόξαν, ἣν δέδωκάς μοι, δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν, καθὼς ἡμεῖς ἕν.’ Καλῶς καὶ ἐνταῦθα οὐκ εἶπεν, ‘ἵνα ὦσιν ἐν σοὶ, ὡς κἀγώ εἰμι·’ ἀλλὰ, ‘καθὼς ἡμεῖς, ’ εἶπεν· ὁ δὲ λέγων ‘καθὼςʼ οὐ ταυτότητα δείκνυσιν, ἀλλʼ εἰκόνα καὶ παράδειγμα τοῦ λεγομένου.

### English translation (Claude)

If, at any rate, it were possible for us to become as the Son is in the Father, he ought to have said, “that they also may be one in you,” as the Son is in the Father; but as it is, he did not say this, but by saying “in us” he showed the distance and the difference: that he alone is in the Father alone, as the only Word and Wisdom, while we are in the Son, and through him in the Father. And in saying this he meant nothing other than: “By our unity may they too become one with one another in the way that we are one by nature and in truth; otherwise they could not become one, unless they learn unity in us.” And that “in us” has this meaning one can hear from Paul, who says, “I have applied these things to myself and Apollos, so that you may learn in us not to be puffed up beyond what is written.” So “in us” is not “in the Father, as the Son is in him,” but an example and image, in place of saying, “let them learn from us.” For as Paul was to the Corinthians, so the unity of the Son and the Father is a pattern and lesson for all, by which they can learn, looking to the natural unity of the Father and the Son, how they too ought to become “one” with one another in mind. And if one must give another account of the saying as well, “in us” may again be equal to saying “by the power of the Father and the Son,” that they may become one, “saying the same thing”; for without God this cannot happen. This too can be found in the divine words, as “In God we shall do valiantly,” and “In you we shall push down our enemies.” It is clear, then, that in the name of the Father and the Son, having become one, we can hold firm “the bond” of love. For again, extending the same thought, the Lord says, “And the glory which you have given me I have given them, that they may be one, as we are one.” Here too he rightly did not say, “that they may be in you as I am,” but said, “as we are”; and one who says “as” shows not identity, but an image and example of what is said.

### Scripture references

- John 17:21: quotation, high confidence
- 1 Cor 4:6: quotation, high confidence
- 1 Cor 1:10: quotation, high confidence
- Ps 60:12 (59:14 LXX): quotation, high confidence
- Ps 44:5 (43:6 LXX): quotation, high confidence
- Col 3:14: allusion, high confidence
- John 17:22: quotation, high confidence

### Translation notes

- The text reads a stray period after ἐπεκτείνων; corrected to a comma.

### Citation (SBL)

Athanasius, C. Ar. 21 (Bright, 175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-21).

## Oration III Against the Arians 22

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-22
- Source: Bright, 176–177
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: In John 17:23 Christ asks that believers be perfected into one through his body, “one body and one spirit”; the word “as” still marks the distance in nature between them and him.

### Greek text

22. Ὁ μὲν οὖν Λόγος τὴν ὄντως καὶ ἀληθῶς ταυτότητα τῆς φύσεως τῷ Πατρὶ ἔχει· ἡμῖν δὲ ἄρα τὸ μιμεῖσθαι πρόσεστιν, ὥσπερ εἴρηται· καὶ γὰρ εὐθὺς ἐπήγαγε, λέγων, ‘ἐγὼ ἐν αὐτοῖς, καὶ σὺ ἐν ἐμοὶ, ἵνα ὦσι τετελειωμένοι εἰς ἕν.’ Ἐνταῦθα λοιπὸν μεῖζόν τι καὶ τελειότερον περὶ ἡμῶν ὁ Κύριος αἰτεῖ· δῆλον γὰρ ὡς ἐν ἡμῖν γέγονεν ὁ Λόγος· τὸ γὰρ ἡμέτερον ἐνεδύσατο σῶμα. ‘Καὶ σὺ δὲ ἐν ἐμοὶ, Πάτερ· σοῦ γάρ εἰμι Λόγος, καὶ ἐπειδὴ σὺ μὲν ἐν ἐμοὶ, ὅτι σοῦ Λόγος εἰμὶ, ἐγὼ δὲ ἐν αὐτοῖς διὰ τὸ σῶμα, καὶ διὰ σὲ τετελείωται ἐν ἐμοὶ τῶν ἀνθρώπων ἡ σωτηρία, ἐρωτῶ ἵνα καὶ αὐτοὶ γένωνται ἓν, κατὰ τὸ ἐν ἐμοὶ σῶμα, καὶ κατὰ τὴν αὐτοῦ τελείωσιν· ἵνα καὶ αὐτοὶ γένωνται τέλειοι, ἔχοντες πρὸς τοῦτο τὴν ἑνότητα, καὶ εἰς αὐτὸ ἓν γενόμενοι· ἵνα, ὡς ἂν πάντες φορεσθέντες παρʼ ἐμοῦ, πάντες ὦσιν “ἓν σῶμα καὶ ἓν πνεῦμα, ” καὶ “εἰς ἄνδρα τέλειον καταντήσωσιν.”’ Οἱ γὰρ πάντες, ἐκ τοῦ αὐτοῦ μεταλαμβάνοντες, ‘ἓνʼ γινόμεθα ‘σῶμα, ’ τὸν ἕνα Κύριον ἔχοντες ἐν ἑαυτοῖς. Ταύτην ἔχοντος τοῦ ῥητοῦ τὴν διάνοιαν, μᾶλλον ἐλέγχεται ἡ ἀλλοδοξία τῶν Χριστομάχων· πάλιν γὰρ ἐπαναλαμβάνων φημί. Εἰ μὲν ἁπλῶς καὶ ἀπολελυμένως εἴρηκεν, ‘ἵνα ὦσιν ἐν σοὶ ἓν, ’ ἢ, ‘ἵνα αὐτοὶ κἀγὼ ἐν σοὶ ἓν ὦμεν, ’ εἶχον κἂν ἀναίσχυντον πρόφασιν οἱ θεομάχοι· νῦν δὲ οὐχ ἁπλῶς εἶπεν, ἀλλὰ, ‘καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, κἀγὼ ἐν σοὶ, ἵνα πάντες ἓν ὦσι.’ Λέγων δὲ πάλιν ‘καθὼς, ’ πόῤῥωθεν δείκνυσι τοὺς γινομένους, ὡς αὐτός ἐστιν ἐν τῷ Πατρὶ, ‘πόῤῥωθενʼ δέ ἐστιν, οὐ τόπῳ, ἀλλὰ τῇ φύσει· οὐδὲν γὰρ τόπῳ μακρὰν τοῦ Θεοῦ, ἀλλὰ μόνῃ τῇ φύσει πάντα μακράν ἐστιν αὐτοῦ· καὶ, καθὰ προεῖπον, οὐ ταυτότητα, οὐδὲ ἰσότητα δείκνυσιν ὁ λέγων τὸ ‘καθὼςʼ ἐπίῤῥημα, ἀλλὰ παράδειγμα τοῦ λεγομένου κατά τι θεωρούμενον.

### English translation (Claude)

The Word, then, has the real and true identity of nature with the Father; but to us, as has been said, belongs imitation; for he at once added, saying, “I in them and you in me, that they may be perfected into one.” Here the Lord asks something greater and more perfect for us; for it is clear that the Word has come to be in us, since he put on our body. “And you in me, Father; for I am your Word; and since you are in me, because I am your Word, and I am in them because of the body, and because of you the salvation of human beings has been perfected in me, I ask that they too may become one, according to the body that is in me and according to its perfection; that they too may become perfect, having unity with it and having become one in it; so that, as though all were borne by me, all may be ‘one body and one spirit,’ and may ‘attain to a perfect man.’” For all of us, partaking of the same, become “one body,” having the one Lord in ourselves. The saying having this sense, the false belief of the Christ-fighters is refuted all the more; for I say it again. If he had said simply and without qualification, “that they may be one in you,” or “that they and I may be one in you,” the fighters against God would have had at least a shameless pretext; but as it is, he did not speak simply, but said, “as you, Father, are in me and I in you, that they all may be one.” And saying “as” again, he shows that those who become so are far from being as he is in the Father—“far” not in place but in nature; for nothing is far from God in place, but all things are far from him in nature only; and, as I said before, one who uses the adverb “as” shows not identity nor equality, but an example of what is said, in some particular respect.

### Scripture references

- John 17:23: quotation, high confidence
- Eph 4:4: quotation, high confidence
- Eph 4:13: quotation, high confidence
- 1 Cor 10:17: allusion, medium confidence
- John 17:21: quotation, high confidence

### Translation notes

- The words in quotation marks after “And you in me, Father” are Athanasius's paraphrase of Christ's prayer.
- “Partaking of the same” echoes 1 Cor 10:17; the sense may include the Eucharist, but the passage does not say so explicitly.
- The text reads ἕχοντες; corrected to ἔχοντες.

### Citation (SBL)

Athanasius, C. Ar. 22 (Bright, 176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-22).

## Oration III Against the Arians 23

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-23
- Source: Bright, 177–178
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: As Christ was in the earth “as” Jonah was in the fish without being Jonah, so believers are one “as” the Father and Son without being equal to them; their perfection comes from the Word made flesh and the gift of the Spirit.

### Greek text

23. Καὶ τοῦτο πάλιν παρʼ αὐτοῦ τοῦ Σωτῆρός ἐστι μαθεῖν λέγοντος· ‘Καθὼς γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται καὶ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς. Οὔτε δὲ Ἰωνᾶς ἦν ὥσπερ ὁ Σωτὴρ, οὔτε Ἰωνᾶς εἰς τὸν ᾅδην κατῆλθεν· οὔτε τὸ κῆτος ἦν ὁ ᾅδης· ἀλλʼ οὐδὲ καταποθεὶς ὁ Ἰωνᾶς, ἀνήγαγε τοὺς προκαταποθέντας ὑπὸ τοῦ κήτους, ἀλλὰ μόνος προσταχθέντος τοῦ κήτους ἐξῆλθεν. Οὐκοῦν οὐδεμία ταυτότης οὐδὲ ἰσότης ἐν τῇ ‘καθὼςʼ λέξει σημαίνεται, ἀλλὰ ἄλλο μὲν καὶ ἄλλο· ὁμοιότητα δέ πως δείκνυσι τοῦ Ἰωνᾶ διὰ τὸ τριήμερον. Οὕτως ἄρα καὶ ἡμεῖς, λέγοντος τοῦ Κυρίου, ‘καθὼς, ’ οὔτε ὡς ὁ Υἱὸς γινόμεθα ἐν τῷ Πατρὶ, οὔτε ὡς ὁ Πατήρ ἐστιν ἐν τῷ Υἱῷ, οὕτω γινόμεθα. Ἡμεῖς μὲν γὰρ, καθὼς ὁ Πατὴρ καὶ ὁ Υἱὸς, οὕτω γινόμεθα ἓν τῷ φρονήματι καὶ τῇ τοῦ πνεύματος συμφωνίᾳ· ὁ δὲ Σωτὴρ, καθὼς Ἰωνᾶς, ἔσται ἐν τῇ γῇ· ὥσπερ δὲ οὐκ ἔστιν Ἰωνᾶς ὁ Σωτὴρ, οὐδὲ ὡς ἐκεῖνος κατεπόθη, οὕτω καὶ ὁ Κύριος κατῆλθεν εἰς τὸν ᾅδην· ἀλλὰ ἄλλο καὶ ἄλλο ἐστίν. Οὕτως ἐὰν καὶ ἡμεῖς γενώμεθα ἓν, καθὼς ὁ Υἱὸς ἐν τῷ Πατρὶ, οὐκ ἐσόμεθα ὥσπερ ὁ Υἱὸς, οὐδὲ ἴσοι αὐτῷ· ἄλλο γὰρ καὶ ἄλλο ἐσμέν· διὰ τοῦτο γὰρ ἐφʼ ἡμῶν τὸ ‘καθὼς πρόκειται, ἐπεὶ τὰ μὴ κατὰ φύσιν ὄντα πρὸς ἄλλο τι βλέποντα γίνεται ὥσπερ ἐκεῖνα. Ὅθεν αὐτὸς μὲν ὁ Υἱὸς, ἁπλῶς καὶ χωρὶς συμπλοκῆς τινός ἐστιν ἐν τῷ Πατρί· φύσει γὰρ ὑπάρχει τοῦτʼ αὐτῷ· ἡμεῖς δὲ, οὐκ ἔχοντες τὸ κατὰ φύσιν, δεόμεθα εἰκόνος καὶ παραδείγματος, ἵνα περὶ ἡμῶν εἴπῃ· καθὼς σὺ ἐν ἐμοὶ, κἀγὼ ἐν σοί, Ὅταν δέ, ᾿ φησιν, οὗτοι τελειωθῶσιν οὕτως, τότε γινώσκει ὁ κόσμος, ὅτι σύ με ἀπέστειλας· εἰ γὰρ μὴ ἤμην ἐλθὼν καὶ φορέσας τὸ τούτων σῶμα, οὐδεὶς ἂν αὐτῶν ἐτελειώθη, ἀλλʼ ἔμενον οἱ πάντες φθαρτοί. Ἐνέργησον τοίνυν ἐν αὐτοῖς, Πάτερ· καὶ ὥσπερ δέδωκάς μοι τοῦτο φορέσαι, δὸς αὐτοῖς τὸ Πνεῦμά σου, ἵνα καὶ οὗτοι ἐν τούτῳ ἓν γένωνται, καὶ τελειωθῶσιν ἐν ἐμοί. Ἡ γὰρ τούτων τελείωσις δείκνυσιν ἐπιδημίαν γεγενῆσθαι τοῦ σοῦ Λόγου· καὶ ὁ κόσμος δὲ, βλέπων τούτους τελείους καὶ θεοφορουμένους, πιστεύσει πάντως, ὅτι σύ με ἀπέστειλας, καὶ ἐπεδήμησα. Πόθεν γὰρ τούτοις ἡ τελείωσις, εἰ μὴ ἐγὼ ὁ σὸς Λόγος, τὸ σῶμα τούτων λαβὼν, ἐγενόμην ἄνθρωπος, καὶ ἐτελείωσα τὸ ἔργον ὃ δέδωκάς μοι, Πάτερ; τετελείωται δὲ τὸ ἔργον, ὅτι, λυτρωθέντες ἀπὸ τῆς ἁμαρτίας οἱ ἄνθρωποι, οὐκέτι μένουσι νεκροί· ἀλλὰ καὶ θεοποιηθέντες ἔχουσιν, ἐν ἡμῖν βλέποντες, ἐν ἀλλήλοις τὸν σύνδεσμον τῆς ἀγάπης.’

### English translation (Claude)

And this again can be learned from the Saviour himself, who says, “For as Jonah was in the belly of the sea-monster three days and three nights, so will the Son of man be in the heart of the earth.” But neither was Jonah as the Saviour, nor did Jonah go down into Hades; nor was the sea-monster Hades; nor did Jonah, when swallowed, bring up those whom the sea-monster had swallowed before him, but he alone came out when the sea-monster was commanded. So no identity or equality is signified by the word “as,” but one thing and another; but it shows a certain likeness to Jonah because of the three days. So too we, when the Lord says “as,” neither become as the Son is in the Father, nor as the Father is in the Son. For we become one, as the Father and the Son are, in mind and in harmony of spirit; and the Saviour will be in the earth as Jonah was; but as the Saviour is not Jonah, nor was he swallowed as Jonah was, but the Lord went down into Hades, it is one thing and another. So if we too become one as the Son is in the Father, we shall not be as the Son, nor equal to him; for we are one thing and he another. That is why “as” is used of us, since things that are not so by nature become like those things by looking to something else. Hence the Son himself is in the Father simply and without any qualification, for this belongs to him by nature; but we, not having it by nature, need an image and example, so that he may say of us, “as you are in me and I in you.” “And when these are thus perfected,” he says, “then the world knows that you sent me; for if I had not come and borne their body, none of them would have been perfected, but all would have remained corruptible. Work in them, then, Father; and as you have given me to bear this body, give them your Spirit, so that they too may become one in it and be perfected in me. For their perfection shows that your Word has come to dwell among them; and the world, seeing them perfect and bearing God, will surely believe that you sent me and that I have come. For from where would they have their perfection, unless I, your Word, taking their body, became man and completed the work which you gave me, Father? And the work has been completed, because human beings, redeemed from sin, no longer remain dead; but, being deified, they have in one another, looking to us, the bond of love.”

### Scripture references

- Matt 12:40: quotation, high confidence
- John 17:21: quotation, high confidence
- John 17:23: quotation, high confidence
- John 17:4: allusion, high confidence
- Col 3:14: allusion, medium confidence

### Translation notes

- The long speech attributed to Christ is Athanasius's paraphrase of John 17:21–23.
- “Bearing God” renders θεοφορουμένους; “deified” renders θεοποιηθέντες.
- Slips corrected: a repeated syllable (ἡμέρας ρας), οὖτοι to οὗτοι.

### Citation (SBL)

Athanasius, C. Ar. 23 (Bright, 177–178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-23).

## Oration III Against the Arians 24

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-24
- Source: Bright, 178–179
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: According to 1 John 4:13, 15, we are in God by participating in the Spirit, whom the Son gives; the Son is in the Father by nature and does not receive the Spirit to be joined to him.

### Greek text

24. Ἡμεῖς μὲν οὖν, ὅσον αὐτὰς τὰς λέξεις τοῦ ῥητοῦ δυνατὸν ἦν ἁπλούστερον θεωρῆσαι, ταῦτα διὰ πολλῶν εἰρήκαμεν· ὁ δὲ μακάριος Ἰωάννης ἐκ τῆς ἐπιστολῆς ἐν ὀλίγοις καὶ τελειώτερον μᾶλλον ἡμῶν δείξει τῶν γεγραμμένων τὸν νοῦν, καὶ διελέγξει μὲν τὴν τῶν ἀσεβῶν διάνοιαν, διδάξει δὲ πῶς τε ἡμεῖς ἐν τῷ Θεῷ γινόμεθα, καὶ ὁ Θεὸς ἐν ἡμῖν· καὶ πῶς πάλιν ἡμεῖς μὲν ἐν αὐτῷ γινόμεθα ἓν, πόσον δὲ διέστηκε τὴν φύσιν ὁ Υἱὸς ἀφʼ ἡμῶν· καὶ παύσει λοιπὸν τοὺς Ἀρειανοὺς μηκέτι νομίζειν ἑαυτοὺς ἔσεσθαι ὡς τὸν Υἱὸν, ἵνα μὴ καὶ αὐτοὶ ἀκούσωσι, ‘σὺ δὲ εἶ ἄνθρωπος καὶ οὐ Θεός·’ καὶ, ‘Μὴ συμπαρεκτείνου πένης ὢν πλουσίῳ.’ Γράφει τοίνυν ὁ Ἰωάννης οὕτω λέγων· ‘ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ Πνεύματος αὐτοῦ δέδωκεν ἡμῖν.’ Οὐκοῦν διὰ τὴν δεδομένην ἡμῖν τοῦ Πνεύματος χάριν ἡμεῖς τε ἐν αὐτῷ γινόμεθα, καὶ αὐτὸς ἐν ἡμῖν· καὶ ἐπειδὴ τὸ Πνεῦμα τοῦ Θεοῦ ἐστι, διὰ τούτου γινομένου ἐν ἡμῖν εἰκότως καὶ ἡμεῖς, ἔχοντες τὸ Πνεῦμα, νομιζόμεθα ἐν τῷ Θεῷ γενέσθαι· καὶ οὕτως ἐστὶν ὁ Θεὸς ἐν ἡμῖν. Οὐκ ἄρα ὡς ἔστιν ὁ Υἱὸς ἐν τῷ Πατρὶ, οὕτω καὶ ἡμεῖς γινόμεθα ἐν τῷ Πατρί· οὐ γὰρ καὶ ὁ Υἱὸς μετέχων ἐστὶ τοῦ Πνεύματος, ἵνα διὰ τοῦτο καὶ ἐν τῷ Πατρὶ γένηται· οὐδὲ λαμβάνων ἐστὶ τὸ Πνεῦμα, ἀλλὰ μᾶλλον αὐτὸς τοῖς πᾶσι τοῦτο χορηγεῖ· καὶ οὐ τὸ Πνεῦμα τὸν Λόγον συνάπτει τῷ Πατρὶ, ἀλλὰ μᾶλλον τὸ Πνεῦμα παρὰ τοῦ Λόγου λαμβάνει. Καὶ ὁ μὲν Υἱὸς ἐν τῷ Πατρί ἐστιν, ὡς Λόγος ἴδιος καὶ ἀπαύγασμα αὐτοῦ· ἡμεῖς δὲ χωρὶς μὲν τοῦ Πνεύματος ξένοι καὶ μακράν ἐσμεν τοῦ Θεοῦ, τῇ δὲ τοῦ Πνεύματος μετοχῇ συναπτόμεθα τῇ θεότητι· ὥστε τὸ εἶναι ἡμᾶς ἐν τῷ Πατρὶ μὴ ἡμέτερον εἶναι, ἀλλὰ τοῦ Πνεύματος τοῦ ἐν ἡμῖν ὄντος καὶ ἐν ἡμῖν μένοντος, ἕως αὐτὸ τῇ ὁμολογίᾳ φυλάττομεν ἐν ἡμῖν, λέγοντος πάλιν τοῦ Ἰωάννου· ‘ὃς ἂν ὁμολογήσῃ ὅτι Ἰησοῦς ἐστιν ὁ Υἱὸς τοῦ Θεοῦ, ὁ Θεὸς ἐν αὐτῷ μένει, καὶ αὐτὸς ἐν τῷ Θεῷ.’ Ποία τοίνυν ὁμοιότης καὶ ποία ἰσότης ἡμῶν πρὸς τὸν Υἱόν; ἢ πῶς οὐκ ἐλέγχονται πανταχόθεν οἱ Ἀρειανοὶ, καὶ μάλιστα παρὰ τοῦ Ἰωάννου, ὅτι ἄλλως μὲν ὁ Υἱός ἐστιν ἐν τῷ Πατρὶ, ἄλλως δὲ ἡμεῖς ἐν αὐτῷ γινόμεθα· καὶ οὔτε ἡμεῖς ὡς ἐκεῖνος ἐσόμεθά ποτε, οὔτε ὁ Λόγος ὡς ἡμεῖς τυγχάνει ὢν, εἰ μὴ ἄρα τολμήσουσιν, ὡς ἐν πᾶσι, καὶ νῦν εἰπεῖν, ὅτι καὶ ὁ Υἱὸς μετοχῇ τοῦ Πνεύματος καὶ βελτιώσει πράξεως γέγονε καὶ αὐτὸς ἐν τῷ Πατρί. Ἀλλὰ καὶ τοῦτο πάλιν ὑπερλίαν ἐστὶν ἀσεβὲς κἂν ὅλως εἰς ἐνθύμησιν λαβεῖν. Αὐτὸς γὰρ, ὥσπερ εἴρηται, τῷ Πνεύματι δίδωσι· καὶ ὅσα ἔχει τὸ Πνεῦμα, παρὰ τοῦ Λόγου ἔχει.

### English translation (Claude)

We, then, have said these things at length, as far as it was possible to consider the very words of the saying more simply; but blessed John, in his letter, will show the sense of what is written in few words and more perfectly than we, and will refute the thinking of the impious, and teach how we come to be in God and God in us, and again how we become one in him, and how far the Son stands apart from us in nature; and he will stop the Arians from thinking any longer that they will be as the Son is, lest they too hear, “But you are a man and not God,” and “Do not stretch yourself beside a rich man, being poor.” John, then, writes thus: “By this we know that we abide in him and he in us, because he has given us of his Spirit.” So it is because of the grace of the Spirit given to us that we come to be in him and he in us; and since the Spirit is God's, when it comes to be in us, we too, having the Spirit, are fittingly considered to be in God; and so God is in us. So it is not as the Son is in the Father that we too come to be in the Father; for the Son is not a partaker of the Spirit, so as to come to be in the Father through it; nor does he receive the Spirit, but rather he himself supplies it to all; and the Spirit does not join the Word to the Father, but rather the Spirit receives from the Word. The Son is in the Father as his own Word and radiance; but we, apart from the Spirit, are strangers and far from God, and by participation in the Spirit we are joined to the Godhead; so that our being in the Father is not ours, but the Spirit's, who is in us and abides in us as long as we keep it in us by our confession, as John says again, “Whoever confesses that Jesus is the Son of God, God abides in him, and he in God.” What likeness, then, and what equality have we with the Son? Or how are the Arians not refuted from every side, and especially by John, since the Son is in the Father in one way, and we come to be in him in another; and neither shall we ever be as he is, nor is the Word as we are? Unless indeed they dare, as in everything, to say now too that the Son also came to be in the Father by participation in the Spirit and by improvement of conduct. But this again is exceedingly impious even to entertain in thought at all. For he himself, as has been said, gives to the Spirit; and whatever the Spirit has, it has from the Word.

### Scripture references

- Ezek 28:2: quotation, high confidence
- Prov 23:4: quotation, medium confidence
- 1 John 4:13: quotation, high confidence
- 1 John 4:15: quotation, high confidence
- John 16:14: allusion, medium confidence

### Translation notes

- “But you are a man and not God” is Ezek 28:2; “Do not stretch yourself beside a rich man, being poor” is Prov 23:4 in the Septuagint.

### Citation (SBL)

Athanasius, C. Ar. 24 (Bright, 178–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-24).

## Oration III Against the Arians 25

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-25
- Source: Bright, 179–180
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's prayer that believers be one “in us” asks the Father to give them the Spirit through the Son; our being in God is the Spirit's gift, which the sinner can lose, as Saul did.

### Greek text

25. Οὐκοῦν ὁ Σωτὴρ λέγων περὶ ἡμῶν τὸ ‘καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, κἀγὼ ἐν σοὶ, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν, ’ οὐ τὴν ταυτότητα ἡμᾶς αὐτῷ μέλλοντας ἔχειν σημαίνει· ἐδείχθη γὰρ ἐκ τοῦ κατὰ τὸν Ἰωνᾶν παραδείγματος καὶ τοῦτο ἀλλὰ ἀξίωσίς ἐστι πρὸς τὸν Πατέρα, ὡς ὁ Ἰωάννης ἔγραψεν, ἵνα τὸ Πνεῦμα χαρίσηται διʼ αὐτοῦ τοῖς πιστεύουσι, διʼ οὗ καὶ δοκοῦμεν ἐν τῷ Θεῷ γίνεσθαι, καὶ κατὰ τοῦτο συνάπτεσθαι ἐν αὐτῷ. Ἐπειδὴ γὰρ ὁ Λόγος ἐστὶν ἐν τῷ Πατρὶ, τὸ δὲ Πνεῦμα ἐκ τοῦ Λόγου δίδοται, θέλει λαβεῖν ἡμᾶς τὸ Πνεῦμα, ἵνα, ὅταν ἐκεῖνο λάβωμεν, τότε ἔχοντες τὸ Πνεῦμα τοῦ Λόγου τοῦ ὄντος ἐν τῷ Πατρὶ, δόξωμεν καὶ ἡμεῖς διὰ τὸ Πνεῦμα ἓν γίνεσθαι ἐν τῷ λόγῳ, καὶ διʼ αὐτοῦ τῷ Πατρί. Τὸ δὲ ‘ὡς ἡμεῖςʼ ἐὰν λέγῃ, οὐδὲν ἕτερον πάλιν ἐστὶν, ἢ ἵνα ἡ γινομένη τοιαύτη τοῦ Πνεύματος χάρις εἰς τοὺς μαθητὰς ἀδιάπτωτος καὶ ἀμεταμέλητος γένηται. Τὸ γὰρ κατὰ φύσιν, ὡς προεῖπον, ὑπάρχον τῷ Λόγῳ ἐν τῷ Πατρὶ, τοῦτο ἡμῖν ἀμεταμελήτως διὰ τοῦ Πνεύματος δοθῆναι βούλεται· ὅπερ ὁ ἀπόστολος γινώσκων, ἔλεγε, ‘Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ;’ ‘ἀμεταμέλητα γὰρ τὰ χαρίσματα τοῦ Θεοῦ καὶ ἡ χάρις τῆς κλήσεως.’ Τὸ ἄρα Πνεῦμά ἐστι τὸ ἐν τῷ Θεῷ τυγχάνον, καὶ οὐχ ἡμεῖς καθʼ ἑαυτούς· καὶ ὥσπερ υἱοὶ καὶ θεοὶ διὰ τὸν ἐν ἡμῖν Λόγον, οὕτως ἐν τῷ Υἱῷ καὶ ἐν τῷ Πατρὶ ἐσόμεθα, καὶ νομισθησόμεθα ἐν Υἱῷ καὶ ἐν Πατρὶ ἓν γεγενῆσθαι διὰ τὸ ἐν ἡμῖν εἶναι Πνεῦμα, ὅπερ ἐστὶν ἐν τῷ λόγῳ τῷ ὄντι ἐν τῷ Πατρί. Ὅτε γοῦν ἐκπίπτει τις ἀπὸ τοῦ Πνεύματος διά τινα κακίαν, ἡ μὲν χάρις ἀμεταμέλητος διαμένει τοῖς βουλομένοις, κἄν τις ἐκπεσὼν μετανοῇ· οὐκέτι δὲ ἐν τῷ Θεῷ ἐστιν ἐκεῖνος ὁ πεσὼν, διὰ τὸ ἀποστῆναι ἀπʼ αὐτοῦ τὸ ἐν τῷ Θεῷ ἅγιον καὶ παράκλητον Πνεῦμα, ἀλλʼ ἐν ἐκείνῳ ἔσται ᾧ ἑαυτὸν ὑπέταξεν ὁ ἁμαρτάνων, ὡς ἐπὶ τοῦ Σαοὺλ γέγονεν· ‘ἀπέστη γὰρ ἀπʼ αὐτοῦ τὸ Πνεῦμαʼ τοῦ Θεοῦ, καὶ ἔθλιβεν ‘αὐτὸν πνεῦμα πονηρόν.’ Ταῦτα ἀκούοντας τοὺς θεομάχους ἔδει λοιπὸν ἐντρέπεσθαι, καὶ μηκέτι ἑαυτοὺς ἀναπλάττειν ἴσα Θεῷ. Οὔτε δὲ νοοῦσιν· ‘ὁ γὰρ ἀσεβής, ’ φησιν, ‘οὐ νοεῖ γνῶσιν·’ οὔτε λόγων εὐσεβῶν ἀνέχονται· βαρεῖς γὰρ αὐτοῖς εἰσι καὶ λεγόμενοι.

### English translation (Claude)

So the Saviour, saying of us, “as you, Father, are in me and I in you, that they also may be one in us,” does not signify that we shall have identity with him—this too was shown from the example of Jonah—but it is a request to the Father, as John wrote, that he grant the Spirit through him to those who believe, through whom we are considered to come to be in God and in this way to be joined in him. For since the Word is in the Father, and the Spirit is given from the Word, he wills us to receive the Spirit, so that, when we receive it, having then the Spirit of the Word who is in the Father, we too may be considered, because of the Spirit, to become one in the Word, and through him in the Father. And if he says “as we are,” this again means nothing other than that such grace of the Spirit, given to the disciples, may be unfailing and irrevocable. For what belongs by nature, as I said, to the Word in the Father, he wills to be given to us irrevocably through the Spirit; knowing this, the apostle said, “Who shall separate us from the love of Christ?” “for the gifts of God and the grace of the calling are irrevocable.” So it is the Spirit who is in God, and not we by ourselves; and as we are sons and gods because of the Word in us, so we shall be in the Son and in the Father, and shall be considered to have become one in the Son and in the Father, because the Spirit is in us, who is in the Word who is in the Father. When, at any rate, someone falls away from the Spirit through some wickedness, the grace remains irrevocable for those who are willing, if the one who has fallen repents; but the one who fell is no longer in God, because the holy Paraclete Spirit who is in God has departed from him; the sinner will be in him to whom he subjected himself, as happened with Saul: “for the Spirit of God departed from him,” and “an evil spirit troubled him.” Hearing these things, the fighters against God ought to be ashamed at last, and no longer fancy themselves equal to God. But they neither understand—“for the impious,” it says, “does not understand knowledge”—nor bear pious words; for these are burdensome to them even when spoken.

### Scripture references

- John 17:21: quotation, high confidence
- 1 John 4:13: allusion, high confidence
- Rom 8:35: quotation, high confidence
- Rom 11:29: quotation, high confidence
- 1 Sam 16:14: quotation, high confidence
- Prov 29:7: quotation, medium confidence

### Extrabiblical texts

- Wis 2:14 (Wisdom of Solomon): echo, low confidence

### Translation notes

- “The impious does not understand knowledge” is close to Prov 29:7 (Septuagint); “burdensome even when spoken” echoes Wis 2:14.
- Slips corrected: ᾦ to ᾧ, ἀναπλάπτειν to ἀναπλάττειν.

### Citation (SBL)

Athanasius, C. Ar. 25 (Bright, 179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-25).

## Oration III Against the Arians 26

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-26
- Source: Bright, 180–181
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Arians cite the Gospels' human sayings of Christ—receiving authority, being troubled, praying, advancing in wisdom, not knowing the day, being forsaken—as proof that he is a needy creature.

### Greek text

26. Ἰδοὺ γὰρ, ὥσπερ οὐκ ἀποκάμνοντες ἐν ταῖς δυσσεβείαις, ἀλλὰ κατὰ τὸν Φαραὼ σκληρυνόμενοι, τὰ ἀνθρώπινα πάλιν τοῦ Σωτῆρος ἀκούοντες καὶ βλέποντες ἐν τοῖς εὐαγγελίοις, ἐπελάθοντο τέλεον, κατὰ τὸν Σαμοσατέα, τῆς πατρικῆς θεότητος τοῦ Υἱοῦ, καὶ τολμηρᾷ τῇ γλώσσῃ θρασυνόμενοι, λέγουσι· ‘Πῶς δύναται ὁ Υἱὸς ἐκ τοῦ Πατρὸς εἶναι φύσει καὶ ὅμοιος αὐτῷ κατʼ οὐσίαν, ὁ λέγων, “Ἐδόθη μοι πᾶσα ἐξουσία·” καὶ, “ὁ Πατὴρ οὐδένα κρίνει, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ Υἱῷ·” καὶ, “ὁ Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ· ὁ πιστεύων εἰς τὸν Υἱὸν, ἔχει ζωὴν αἰώνιον·” καὶ πάλιν· “Πάντα μοι παρεδόθη ὑπὸ τοῦ Πατρός μου· καὶ οὐδεὶς ἐπιγινώσκει τὸν Πατέρα εἰ μὴ ὁ Υἱὸς, καὶ ᾧ ἐὰν θέλῃ ὁ Υἱὸς ἀποκαλύψαι·” καὶ πάλιν· “Πᾶν ὃ δέδωκέ μοι ὁ Πατὴρ, πρὸς ἐμὲ ἥξει;”’ Εἶτα ἐπιλέγουσιν· ‘Εἰ ἦν, ὡς λέγετε, Υἱὸς κατὰ φύσιν, οὐ χρείαν εἶχε λαβεῖν, ἀλλʼ εἶχε κατὰ φύσιν ὡς υἱός. Ἢ πῶς δύναται δύναμις εἶναι φύσει καὶ ἀληθινὴ τοῦ Πατρὸς, ὁ παρὰ τὸν καιρὸν τοῦ πάθους λέγων, “Νῦν ἡ ψυχή μου τετάρακται· καὶ τί εἴπω; Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης. ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην. Πάτερ, δόξασόν σου τὸ ὄνομα. Ἦλθεν οὖν φωνὴ ἐκ τοῦ οὐρανοῦ· Καὶ ἐδόξασα, καὶ πάλιν δοξάσω.” Πάλιν τε τὸ ὅμοιον ἔλεγε· “Πάτερ, εἰ δυνατὸν, παρελθέτω τὸ ποτήριον τοῦτο·” καὶ, “Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐταράχθη τῷ πνεύματι, καὶ ἐμαρτύρησε, καὶ εἶπεν· Ἀμὴν, ἀμὴν λέγω ὑμῖν, εἶς ἐξ ὑμῶν παραδώσει με.”’ Καὶ ἐπὶ τούτοις δέ φασιν οἱ κακόφρονες· ‘Εἰ δύναμις ἦν, οὐκ ἂν ἐδειλίασεν, ἀλλὰ μᾶλλον καὶ ἑτέροις τὸ δύνασθαι παρεῖχεν.’ Εἶτά φασιν· ‘Εἰ σοφία ἦν φύσει ἡ ἀληθινὴ καὶ ἰδία τοῦ Πατρὸς, πῶς γέγραπται· “Καὶ Ἰησοῦς προέκοπτε σοφίᾳ, καὶ ἡλικίᾳ, καὶ χάριτι παρὰ Θεῷ καὶ ἀνθρώποις·” καὶ “ἐλθὼν εἰς μὲν τὰ μέρη Καισαρείας τῆς Φιλίππου, ἐπυνθάνετο τῶν μαθητῶν, τίνα λέγουσιν οἱ ἄνθρωποι αὐτὸν εἶναι·’ εἰς δὲ τὴν Βηθανίαν παραγενόμενος ἠρώτα ποῦ Λάζαρος κεῖται· ἔλεγε δὲ μετὰ ταῦτα τοῖς μαθηταῖς· “Πόσους ἄρτους ἔχετε;” Πῶς οὖν, ’ φασὶν, οὗτος Σοφία, ὁ ἐν σοφίᾳ προκόπτων, καὶ ἀγνοῶν ἃ παρʼ ἑτέρων μανθάνειν ἠξίου;’ Ἔστι δὲ καὶ τοῦτο παρʼ αὐτῶν λεγόμενον· ‘Πῶς δύναται ὁ Λόγος ἴδιος εἶναι τοῦ Πατρὸς, οὗ ἄνευ οὐκ ἦν ὁ Πατήρ ποτε, διʼ οὗ τὰ πάντα ποιεῖ, ὡς ὑμεῖς φρονεῖτε, ὁ ἐπὶ μὲν τοῦ σταυροῦ λέγων· “Θεέ μου, Θεέ μου, ἵνα τί με ἐγκατέλιπες;” πρὸ δὲ τούτων εὐχόμενος, “δόξασόν σου τὸ ὄνομα·” καὶ, “δόξασόν με σὺ, Πάτερ, τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί.” Ηὔχετο δὲ ἐν ταῖς ἐρήμοις, καὶ παρήγγελλε τοῖς μαθηταῖς προσεύχεσθαι μὴ εἰσελθεῖν εἰς πειρασμόν· καὶ, “τὸ πνεῦμα πρόθυμον” ἔλεγεν, “ἡ δὲ σὰρξ ἀσθενής·” καὶ, Περὶ τῆς ἡμέρας ἢ τῆς ὥρας ἐκείνης οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι, οὐδὲ ὁ Υἱός.”’ Εἶτα πάλιν φασὶν ἐπὶ τούτοις οἱ δείλαιοι· ‘Εἰ ἦν κατὰ τὴν ὑμετέραν διάνοιαν ἀϊδίως ὑπάρχων ὁ Υἱὸς πρὸς τὸν Θεὸν, οὔτʼ ἂν ἠγνόησε περὶ τῆς ἡμέρας, ἀλλʼ ἐγίνωσκεν ὡς Λόγος· οὔτʼ ἂν ἐγκατελείπετο ὁ συνυπάρχων· οὔτε δόξαν ᾔτει λαβεῖν, ἔχων αὐτὴν ἐν τῷ Πατρὶ, οὔτε ὅλως ηὔχετο· οὐδενὸς γὰρ, Λόγος ὢν, ἐδέετο· ἀλλʼ ἐπειδὴ κτίσμα ἐστὶ καὶ εἶς τῶν γενητῶν, διὰ τοῦτο τοιαῦτα ἔλεγε, καὶ ἐδέετο ὧν οὐκ εἶχε· κτισμάτων γὰρ ἴδιον τὸ χρήζειν καὶ δέεσθαι ὧν οὐκ ἔχουσι.’

### English translation (Claude)

For see, as though they did not tire of their impieties but were hardened like Pharaoh, on hearing and seeing again the human things of the Saviour in the Gospels, they have completely forgotten, like the Samosatene, the Son's paternal Godhead, and, emboldened with daring tongue, they say: “How can the Son be from the Father by nature and like him in substance, who says, ‘All authority has been given to me,’ and ‘The Father judges no one, but has given all judgment to the Son,’ and ‘The Father loves the Son and has given all things into his hand; he who believes in the Son has eternal life,’ and again, ‘All things have been handed over to me by my Father; and no one knows the Father except the Son and anyone to whom the Son wills to reveal him,’ and again, ‘All that the Father has given me will come to me’?” Then they add: “If he were, as you say, Son by nature, he would have no need to receive, but would have it by nature as a son. Or how can he be the natural and true power of the Father who at the time of the passion says, ‘Now my soul is troubled; and what shall I say? Father, save me from this hour. But for this purpose I came to this hour. Father, glorify your name. Then a voice came from heaven: I have glorified it, and I will glorify it again’? And again he said something similar: ‘Father, if it is possible, let this cup pass’; and, ‘When Jesus had said this, he was troubled in spirit, and testified, and said, Truly, truly, I say to you, one of you will betray me.’” And on this the evil-minded say: “If he were power, he would not have been afraid, but would rather have supplied power to others.” Then they say: “If he were by nature the true and proper Wisdom of the Father, how is it written, ‘And Jesus advanced in wisdom and stature and grace with God and men’; and, when he came into the region of Caesarea Philippi, he asked the disciples who men said he was; and when he arrived at Bethany he asked where Lazarus lay; and afterwards he said to the disciples, ‘How many loaves do you have?’ How then,” they say, “is he Wisdom, who advances in wisdom and was ignorant of what he asked to learn from others?” This too is said by them: “How can the Word be proper to the Father, without whom the Father never was, through whom he makes all things, as you think, when on the cross he says, ‘My God, my God, why have you forsaken me?’ and before that he prayed, ‘Glorify your name,’ and ‘Glorify me, Father, with the glory which I had with you before the world was’? And he prayed in desert places, and charged the disciples to pray that they might not enter into temptation; and he said, ‘The spirit is willing, but the flesh is weak’; and ‘Concerning that day or that hour no one knows, not even the angels, nor the Son.’” Then again the wretches add: “If, according to your view, the Son existed eternally with God, he would not have been ignorant of the day, but would have known it as Word; nor would the one who coexists have been forsaken; nor would he have asked to receive glory, having it in the Father; nor would he have prayed at all; for being Word he would need nothing. But since he is a creature and one of the originated things, therefore he said such things and needed what he did not have; for it is proper to creatures to want and need what they do not have.”

### Scripture references

- Exod 7:13: allusion, medium confidence
- Matt 28:18: quotation, high confidence
- John 5:22: quotation, high confidence
- John 3:35: quotation, high confidence
- John 3:36: quotation, high confidence
- Matt 11:27: quotation, high confidence
- John 6:37: quotation, high confidence
- John 12:27: quotation, high confidence
- John 12:28: quotation, high confidence
- Matt 26:39: quotation, high confidence
- John 13:21: quotation, high confidence
- Luke 2:52: quotation, high confidence
- Matt 16:13: allusion, high confidence
- John 11:34: allusion, high confidence
- Mark 6:38: quotation, high confidence
- Matt 27:46: quotation, high confidence
- John 17:5: quotation, high confidence
- Luke 5:16: allusion, high confidence
- Matt 26:41: quotation, high confidence
- Mark 13:32: quotation, high confidence

### Translation notes

- This chapter gives the Arians' arguments; Athanasius answers them from 3.29 onward.
- The texts on Christ's growth in wisdom (Luke 2:52), his ignorance of the day (Mark 13:32), and his distress (John 12:27; Matt 26:39) are cited here as Arian objections, exactly as the author reports them.
- Slips corrected: a repeated syllable (ἐπελάθοντο θοντο), οὖτος to οὗτος, οἷδεν to οἶδεν, ὦν to ὧν.

### Citation (SBL)

Athanasius, C. Ar. 26 (Bright, 180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-26).

## Oration III Against the Arians 27

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-27
- Source: Bright, 181–182
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Arians, stumbling at Christ's human experiences, repeat the objections of those who rejected him in the Gospels, and both deny the Word's Godhead because of his flesh.

### Greek text

27. Τοιαῦτα μὲν οὖν οἱ ἀσεβεῖς ἐξάγονται λαλοῦντες· ἔδει δὲ ταῦτα διαλογιζομένους εἰπεῖν καὶ τολμηρότερον· ‘Διὰ τί ὅλως ὁ Λόγος σὰρξ ἐγένετο;’ καὶ πάλιν ἐπειπεῖν, ‘Πῶς γὰρ ἠδύνατο, Θεὸς ὢν, γενέσθαι ἄνθρωπος; ἢ πῶς ἠδύνατο ὁ ἀσώματος σῶμα φορέσαι;’ ἢ καὶ Ἰουδαϊκώτερον κατὰ τὸν Καϊάφαν εἰπεῖν· ‘Διὰ τί ὅλως, ἄνθρωπος ὢν ὁ Χριστὸς, Θεὸν ἑαυτὸν ἐποίει;’ ταῦτα γὰρ καὶ τὰ τούτοις παραπλήσια τότε μὲν Ἰουδαῖοι βλέποντες ἐγόγγυζον, νῦν δὲ ἀναγινώσκοντες οἱ Ἀρειομανῖται ἀπιστοῦσι, καὶ εἰς βλασφημίας ἐκπεπτώκασιν. Εἴ τις οὖν ἐκ παραλλήλου τὰ τούτων κἀκείνων ἐξετάζοι ῥήματα, εὑρήσει πάντως εἰς τὴν αὐτὴν αὐτοὺς συναντῶντας ἀπιστίαν, καὶ ἴσην αὐτῶν τὴν τῆς ἀσεβείας τόλμαν, καὶ κοινὴν αὐτῶν οὖσαν τὴν πρὸς ἡμᾶς μάχην. Ἰουδαῖοι μὲν γὰρ ἔλεγον, ‘Πῶς, ἄνθρωπος ὢν, δύναται Θεὸς εἶναι;’ Ἀρειανοὶ δὲ, ‘Εἰ Θεὸς ἦν ἀληθινὸς ἐκ τοῦ Θεοῦ, πῶς ἠδύνατο ἄνθρωπος γενέσθαι; Καὶ Ἰουδαῖοι μὲν ἐσκανδαλίζοντο, καὶ ἐχλεύαζον λέγοντες, ‘Οὐκ ἂν οὗτος, εἰ ἦν Υἱὸς τοῦ Θεοῦ, ὑπέμεινε σταυρόν·’ Ἀρειανοὶ δὲ εἰς τὸ κατʼ ἀντικρὺ στήκοντες αὐτῶν, φάσκουσιν ἡμῖν, ‘Πῶς τολμᾶτε λέγειν Λόγον ἴδιον εἶναι τῆς τοῦ Πατρὸς οὐσίας τὸν ἔχοντα σῶμα, ὥστε τοῦτο ὑπομεῖναι;’ Εἶτα τῶν Ἰουδαίων ζητούντων ἀποκτεῖναι τὸν Κύριον, ὅτι ‘Πατέρα ἴδιον ἔλεγε τὸν Θεὸν, καὶ ἴσον ἑαυτὸν ἐποίει, ’ ἐργαζόμενος ἃ ἐργάζεται ὁ Πατὴρ, ἔμαθον οἱ Ἀρειανοὶ λέγειν καὶ αὐτοὶ, ὅτι οὔτε ἴσος τῷ Θεῷ ἐστιν, οὔτε Πατὴρ ἴδιός ἐστι καὶ φύσει τοῦ Λόγου ὁ Θεός· ἀλλὰ καὶ τοὺς ταῦτα φρονοῦντας ζητοῦσιν ἀποκτεῖναι. Πάλιν τε τῶν Ἰουδαίων λεγόντων· ‘Οὐχ οὗτός ἐστιν ὁ υἱὸς τοῦ Ἰωσὴφ, οὗ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα; πῶς οὖν λέγει, “πρὶν Ἀβραὰμ γενέσθαι, ἐγώ εἰμι, καὶ ἐκ τοῦ οὐρανοῦ καταβέβηκα;’ οἱ Ἀρειανοὶ καὶ αὐτοὶ ἐπακούουσιν ἐξ ἴσου λέγοντες· ‘Πῶς δύναται Λόγος εἶναι ἢ Θεὸς ὁ κοιμώμενος ὡς ἄνθρωπος, καὶ κλαίων, καὶ πυνθανόμενος; Ἀμφότεροι γὰρ ἐκ τῶν ἀνθρωπίνων, ὧν ὑπέμεινεν ὁ Σωτὴρ διʼ ἣν εἶχε σάρκα, ἀρνοῦνται τὴν ἀϊδιότητα καὶ θεότητα τοῦ Λόγου.

### English translation (Claude)

Such things, then, the impious are carried away into saying; but if they reason so, they ought to have said even more daringly, “Why at all did the Word become flesh?” and to add, “For how could he, being God, become man? Or how could the incorporeal bear a body?” Or they ought to have said, more in the Jewish manner, with Caiaphas, “Why at all did Christ, being a man, make himself God?” For at these things and things like them the Jews grumbled then, when they saw them, and now the Ariomaniacs, reading them, disbelieve and have fallen into blasphemies. If, then, one were to examine side by side the words of the one group and the other, he would certainly find them meeting in the same unbelief, equal in their daring impiety, and sharing a common fight against us. For the Jews said, “How, being a man, can he be God?” and the Arians, “If he were true God from God, how could he become man?” And the Jews were scandalized and mocked, saying, “If this man were the Son of God, he would not have endured the cross”; while the Arians, standing directly opposite them, say to us, “How dare you say that one who has a body, so as to endure this, is the Word proper to the Father's substance?” Then, since the Jews sought to kill the Lord because “he called God his own Father and made himself equal” to God, doing the works the Father does, the Arians too have learned to say that he is neither equal to God, nor is God the proper and natural Father of the Word; and they even seek to kill those who think so. And again, when the Jews said, “Is not this the son of Joseph, whose father and mother we know? How then does he say, ‘Before Abraham came to be, I am,’ and ‘I have come down from heaven’?”, the Arians too answer in the same way, saying, “How can he be Word or God who sleeps as a man, and weeps, and inquires?” For both deny the eternity and Godhead of the Word on account of the human things which the Saviour endured because of the flesh he bore.

### Scripture references

- John 1:14: allusion, high confidence
- John 10:33: quotation, high confidence
- Matt 27:40: allusion, high confidence
- John 5:18: quotation, high confidence
- John 6:42: quotation, high confidence
- John 8:58: quotation, high confidence
- John 6:38: quotation, high confidence
- Matt 8:24: allusion, high confidence
- John 11:35: allusion, high confidence

### Translation notes

- The parallel between the Arians and the Jews who opposed Jesus is the author's polemic, translated as written.
- “They even seek to kill those who think so” refers to the violence the Nicene party suffered in Athanasius's time.
- Slips corrected: ἡδύνατο to ἠδύνατο (twice), a stray mark (καὶʼ), οὖτος to οὗτος, ὦν to ὧν.

### Citation (SBL)

Athanasius, C. Ar. 27 (Bright, 181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-27).

## Oration III Against the Arians 28

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-28
- Source: Bright, 182–184
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Athanasius urges the Arians to stop echoing Christ's opponents and to read the Gospels by the rule of the church's faith: the Son is eternal as the Father's own offspring.

### Greek text

28. Ἰουδαϊκῆς τοίνυν οὔσης, καὶ Ἰουδαϊκῆς τῆς ἐκ τοῦ προδότου Ἰούδα τῆς τοιαύτης παρανοίας, ἢ ἐκ φανεροῦ πάλιν ὁμολογείτωσαν ἑαυτοὺς τοῦ Καϊάφα καὶ Ἡρώδου μαθητὰς εἶναι, μὴ σκέποντες τὸν Ἰουδαϊσμὸν τῷ τοῦ Χριστιανισμοῦ ὀνόματι, καὶ ἀρνείσθωσαν τέλεον, καθὰ καὶ ἐν τοῖς ἔμπροσθεν εἰρήκαμεν, τὴν τοῦ Σωτῆρος ἔνσαρκον παρουσίαν· τοῦτο γὰρ τῆς αἱρέσεως αὐτῶν οἰκεῖον τὸ φρόνημα· ἢ εἰ δεδοίκασιν Ἰουδαΐζειν ἐκ φανεροῦ, καὶ περιτέμνεσθαι, διὰ τὴν πρὸς Κωνστάντιον ἀρέσκειαν καὶ τοὺς ἀπατηθέντας παρʼ αὐτῶν, μηδὲ λεγέτωσαν τὰ τῶν Ἰουδαίων· δίκαιον γὰρ ὧν τὰ ὀνόματα παραιτοῦνται, τούτων ἀποστρέφεσθαι καὶ τὸ φρόνημα. Χριστιανοὶ γάρ ἐσμεν, ὦ Ἀρειανοὶ, Χριστιανοί ἐσμεν ἡμεῖς· ἡμῶν τε ἴδιον καλῶς τὰ εὐαγγέλια νοεῖν περὶ τοῦ Σωτῆρος, καὶ μήτε μετὰ Ἰουδαίων λιθάζειν αὐτὸν, ἐὰν περὶ τῆς θεότητος καὶ τῆς ἀϊδιότητος ἀκούωμεν αὐτοῦ, μήτε μεθʼ ὑμῶν σκανδαλίζεσθαι, ἐφʼ οἷς ἂν, ὡς ἄνθρωπος, ὑπὲρ ἡμῶν ταπεινοῖς φθέγγοιτο ῥήμασιν. Εἰ θέλετε γοῦν καὶ ὑμεῖς γενέσθαι Χριστιανοὶ, ἀπόθεσθε τὴν Ἀρείου μανίαν, τήν τε ἀκοὴν ὑμῶν τὴν ῥυπωθεῖσαν ἀπὸ τῶν βλασφήμων ῥημάτων ἀπονίψασθε τοῖς τῆς εὐσεβείας λόγοις, γινώσκοντες ὡς παυόμενοι τοῦ εἶναι Ἀρειανοὶ, παύσεσθε καὶ τῆς τῶν νῦν Ἰουδαίων κακοφροσύνης, εὐθύς τε ὡς ἀπὸ σκότους ἡ ἀλήθεια ὑμῖν λάμψει· καὶ οὐκέτι μὲν ἡμῖν ὀνειδίσετε, ὡς ‘δύο ἀΐδιαʼ λέγουσιν, ἐπιγνώσεσθε δὲ καὶ ὑμεῖς, ὅτι τε ἀληθινὸς καὶ φύσει Υἱός ἐστι τοῦ Θεοῦ ὁ Κύριος, καὶ οὐχ ἀπλῶς ἀΐδιος, ἀλλὰ τῇ τοῦ Πατρὸς ἀϊδιότητι συνὼν γινώσκεται. Ἔστι γὰρ λεγόμενα ‘ἀΐδια, ’ ὧν αὐτὸς δημιουργός ἐστιν· ἐν γὰρ τῷ εἰκοστῷ τρίτῳ ψαλμῷ γέγραπται· ‘Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι.’ Δῆλον δέ ἐστιν ὅτι διʼ αὐτοῦ καὶ ταῦτα γέγονεν· εἰ δὲ καὶ τῶν αἰωνίων αὐτός ἐστι δημιουργὸς, τίς ἡμῶν ἔτι λοιπὸν ἀμφιβάλλειν δυνήσεται, ὅτι καὶ τούτων τῶν ἀϊδίων ἀνώτερός ἐστι, καὶ οὐ τοσοῦτον ἐκ τοῦ ἀϊδίου γνωρίζεται Κύριος, ὅσον ὅτι Υἱός ἐστι τοῦ Θεοῦ; Υἱὸς γὰρ ὢν, ἀχώριστός ἐστι τοῦ Πατρὸς, καὶ οὐκ ‘ἦν ὅτε οὐκ ἦν, ’ ἀλλʼ ἀεὶ ἦν· καὶ εἰκὼν καὶ ἀπαύγασμα ὢν τοῦ Πατρὸς, ἔχει καὶ τὴν ἀϊδιότητα τοῦ Πατρός. Ὅπως μὲν οὖν ἠλέγχθησαν κακῶς νοοῦντες ἃ προεφασίζοντο ῥητὰ, δυνατόν πως ἐκ τῶν ἔμπροσθεν διʼ ὀλίγων εἰρημένων καταμαθεῖν· ὅτι δὲ καὶ ἐν οἷς πάλιν προφασίζονται νῦν ἐκ τῶν εὐαγγελίων, γνωρίζονται σαθρὰν ἔχοντες τὴν διάνοιαν, ῥᾴδιόν ἐστι συνιδεῖν, ἐὰν μάλιστα καὶ νῦν τὸν σκοπὸν τῆς καθʼ ἡμᾶς τοὺς Χριστιανοὺς πίστεως λάβωμεν, καὶ τούτῳ ὥσπερ κανόνι χρησάμενοι, ‘προσέχωμεν, ’ ὡς εἶπεν ὁ ἀπόστολος, ‘τῇ ἀναγνώσει τῆς θεοπνεύστου γραφῆς.’ Οἱ γὰρ Χριστομάχοι, τοῦτον ἀγνοήσαντες, ‘ἐπλανήθησαν ἀπὸ τῆς ὁδοῦ τῆς ἀληθείας, ’ καὶ ‘προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος, ʼ φρονοῦντες ‘παρʼ ὃ δεῖ φρονεῖν.’

### English translation (Claude)

Since, then, such madness is Jewish, and Jewish after the manner of Judas the traitor, let them either openly confess themselves disciples of Caiaphas and Herod, and not cover Judaism with the name of Christianity, and deny outright, as we said before, the Saviour's presence in the flesh (for this is the proper thought of their heresy); or, if they are afraid to Judaize openly and be circumcised, out of their wish to please Constantius and those they have deceived, let them not say the things of the Jews either; for it is right to turn away from the thought of those whose names one refuses. For we are Christians, Arians—we are Christians; and it is ours to understand the Gospels rightly concerning the Saviour, and neither to stone him with the Jews when we hear of his Godhead and eternity, nor to be scandalized with you at the lowly words he may utter for our sake as man. If, then, you too wish to become Christians, put off the madness of Arius, and wash with the words of piety your hearing that has been defiled by blasphemous words, knowing that by ceasing to be Arians you will also cease from the evil-mindedness of the Jews of today, and at once the truth will shine on you as out of darkness; and you will no longer reproach us for saying “two eternals,” but you too will recognize that the Lord is the true and natural Son of God, and is known not simply as eternal, but as coexisting in the eternity of the Father. For there are things called “eternal” of which he is the creator; for in the twenty-third psalm it is written, “Lift up your gates, O rulers, and be lifted up, O eternal gates.” And it is clear that these too came into being through him; and if he is the creator even of the eternal things, who among us will be able any longer to doubt that he is higher even than these eternal things, and that the Lord is known not so much from being eternal as from being the Son of God? For, being Son, he is inseparable from the Father, and “there was not when he was not,” but he always was; and being the image and radiance of the Father, he also has the Father's eternity. How, then, they were refuted as understanding wrongly the sayings they used as pretexts can be learned in some measure from what was said briefly above; and that in what they now allege from the Gospels too they are shown to have a rotten understanding is easy to see, especially if we now take the scope of the faith that we Christians hold, and, using this as a rule, “attend,” as the apostle said, “to the reading” of the inspired Scripture. For the Christ-fighters, ignorant of this, “have strayed from the way of truth,” and “stumbled over the stone of stumbling,” thinking “beyond what one ought to think.”

### Scripture references

- John 10:31: allusion, medium confidence
- Ps 24:7 (23:7 LXX): quotation, high confidence
- 1 Tim 4:13: quotation, high confidence
- 2 Tim 3:16: allusion, medium confidence
- Rom 9:32: quotation, high confidence
- Rom 12:3: quotation, high confidence

### Extrabiblical texts

- Wis 5:6 (Wisdom of Solomon): quotation, medium confidence

### Translation notes

- Constantius II, emperor 337–361, favored the anti-Nicene party.
- “Scope” (σκοπός) is Athanasius's term for the overall aim and rule of faith by which Scripture is read.
- “Strayed from the way of truth” echoes Wis 5:6.
- The address to the Arians as Judaizers is the author's polemic, translated as written.
- Slips corrected: αἱοέσεως to αἱρέσεως, κακοφροκύνης to κακοφροσύνης, ὦν to ὧν, εἷπεν to εἶπεν.

### Citation (SBL)

Athanasius, C. Ar. 28 (Bright, 182–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/19/#p-28).

## Oration III Against the Arians 29

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-29
- Source: Bright, 184
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Scripture's scope is a twofold account of the Saviour: eternally God and Son, and later made man from the Virgin Mary for us; John 1 and Phil 2 show both.

### Greek text

29. Σκοπὸς τοίνυν οὗτος καὶ χαρακτὴρ τῆς ἁγίας γραφῆς, ὡς πολλάκις εἴπομεν, διπλῆν εἶναι τὴν περὶ τοῦ Σωτῆρος ἐπαγγελίαν ἐν αὐτῇ· ὅτι τε ἀεὶ Θεὸς ἦν καὶ Υἱός ἐστι, Λόγος ὢν καὶ ἀπαύγασμα καὶ σοφία τοῦ Πατρός· καὶ ὅτι ὕστερον, διʼ ἡμᾶς σάρκα λαβὼν ἐκ παρθένου τῆς Θεοτόκου Μαρίας, ἄνθρωπος γέγονε. Καὶ ἔστι μὲν τοῦτον εὑρεῖν διὰ πάσης τῆς θεοπνεύστου γραφῆς σημαινόμενον, ὡς αὐτὸς ὁ Κύριος εἴρηκεν, ‘Ἐρευνᾶτε τὰς γραφὰς, ὅτι αὐταί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ· ἵνα δὲ μὴ, πάντα τὰ ῥητὰ συνάγων, πολὺς ἐν τῷ γράφειν γένωμαι, ἀρκεσθῶμεν ὡς πάντων μνημονεῦσαι, τοῦ μὲν Ἰωάννου λέγοντος, ‘Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος· οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν· πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν· ʼ εἶτα, ‘Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ Πατρός·’ τοῦ δὲ Παύλου γράφοντος, ‘ὃς, ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ· ἀλλʼ ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος· ἐταπείνωσεν ἑαυτὸν, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ, ’ Ἀπὸ τούτων γὰρ, τῇ αὐτῇ διανοίᾳ διερχόμενός τις πᾶσαν τὴν γραφὴν, ὄψεται πῶς ἐν ἀρχῇ μὲν εἶπε τούτῳ ὁ Πατήρ· ‘Γενηθήτω φῶς, ’ καὶ, ‘Γενηθήτω στερέωμα, ʼ καὶ, ‘Ποιήσωμεν ἄνθρωπον·’ ἐπὶ δὲ συντελείᾳ τῶν αἰώνων ἀπέστειλεν αὐτὸν εἰς τὸν κόσμον, ‘οὐχ ἵνα κρίνῃ τὸν κόσμον, ἀλλʼ ἵνα σωθῇ ὁ κόσμος διʼ αὐτοῦ·’ καὶ γέγραπται, ‘Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱόν· καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουὴλ, ὅ ἐστι μεθερμηνευόμενον, Μεθʼ ἡμῶν ὁ Θεός.’

### English translation (Claude)

This, then, is the scope and character of the holy Scripture, as we have often said: that there is a twofold account of the Saviour in it: that he was always God and is Son, being the Word and radiance and wisdom of the Father; and that afterwards, for our sake, taking flesh from the Virgin Mary, the God-bearer, he became man. And this can be found signified throughout the whole inspired Scripture, as the Lord himself said, “Search the Scriptures, for it is they that bear witness about me.” But so that I may not become long-winded by collecting all the sayings, let us be content to mention, as representing all, John, who says, “In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God; all things came into being through him, and without him not one thing came into being”; then, “And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father”; and Paul, who writes, “who, being in the form of God, did not count it robbery to be equal to God, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient to death, even death on a cross.” For going through the whole Scripture with this understanding, one will see how in the beginning the Father said to him, “Let there be light,” and “Let there be a firmament,” and “Let us make man”; but at the consummation of the ages he sent him into the world, “not to judge the world, but that the world might be saved through him”; and it is written, “Behold, the virgin shall conceive in the womb and bear a son, and they shall call his name Emmanuel, which being interpreted is, God with us.”

### Scripture references

- John 5:39: quotation, high confidence
- John 1:1: quotation, high confidence
- John 1:2: quotation, high confidence
- John 1:3: quotation, high confidence
- John 1:14: quotation, high confidence
- Phil 2:6: quotation, high confidence
- Phil 2:7: quotation, high confidence
- Phil 2:8: quotation, high confidence
- Gen 1:3: quotation, high confidence
- Gen 1:6: quotation, high confidence
- Gen 1:26: quotation, high confidence
- Heb 9:26: allusion, medium confidence
- John 3:17: quotation, high confidence
- Matt 1:23: quotation, high confidence

### Translation notes

- This twofold rule is the key Athanasius uses for the Gospel texts that follow.
- “The God-bearer” renders Θεοτόκος.
- The text reads Ἀόγος; corrected to Λόγος.

### Citation (SBL)

Athanasius, C. Ar. 29 (Bright, 184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-29).

## Oration III Against the Arians 30

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-30
- Source: Bright, 184–185
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Word became man; he did not merely come into a man as the word of God came to the prophets, and “flesh” in John 1:14 means a human being.

### Greek text

30. Ὁ τοίνυν ἐντυγχάνων τῇ θείᾳ γραφῇ, ἀπὸ μὲν τῶν παλαιῶν τὰ ῥητὰ καταμανθανέτω, ἀπὸ δὲ τῶν εὐαγγελίων θεωρείτω τὸν Κύριον γενόμενον ἄνθρωπον· ‘ὁ Λόγος γὰρ, φησὶ, ‘σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν.’ Ἄνθρωπος δὲ γέγονε, καὶ οὐκ εἰς ἄνθρωπον ἦλθε· καὶ τοῦτο γὰρ ἀναγκαῖον εἰδέναι, μήποτε καὶ, εἰς τοῦτο πεσόντες οἱ ἀσεβεῖς, ἀπατήσωσί τινας, κἀκεῖνοι νομίσωσιν ὅτι, ὥσπερ ἐν τοῖς ἔμπροσθεν χρόνοις εἰς ἕκαστον τῶν ἀγίων ‘ἐγίνετο, ’ οὕτω καὶ νῦν εἰς ἄνθρωπον ἐπεδήμησεν ὁ Λόγος, ἁγιάζων καὶ τοῦτον, καὶ φανερούμενος ὥσπερ καὶ ἐν τοῖς ἄλλοις. Εἰ γὰρ οὕτως ἦν, καὶ μόνον ἐν ἀνθρώπῳ φανεὶς ἦν, οὐδὲν ἦν παράδοξον, οὔτε οἱ ὁρῶντες ἐξενίζοντο λέγοντες, ‘Ποταπὸς ἄρα ἐστὶν οὗτος;’ καὶ, ‘διὰ τί σὺ, ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν;’ εἶχον γὰρ τὴν συνήθειαν ἀκούοντες, ‘Καὶ ἐγένετο Λόγος Κυρίου πρὸςʼ ἕκαστον τῶν προφητῶν. Νῦν δὲ, ἐπειδὴ ὁ τοῦ Θεοῦ Λόγος, διʼ οὗ γέγονε τὰ πάντα, ὑπέμεινε καὶ Υἱὸν ἀνθρώπου γενέσθαι, καὶ ‘ἐταπείνωσεν ἑαυτὸν, λαβὼν δούλου μορφήν·’ διὰ τοῦτο ‘Ἰουδαίοις μὲν σκάνδαλόνʼ ἐστιν ὁ τοῦ Χριστοῦ σταυρὸς, ‘ἡμῖν δὲ Χριστὸς Θεοῦ δύναμις καὶ Θεοῦ σοφία·’ ‘ὁ Λόγοςʼ γὰρ, ὡς εἶπεν ὁ Ἰωάννης, σὰρξ ἐγένετο·’ τῆς γραφῆς ἔθος ἐχούσης λέγειν ‘σάρκαʼ τὸν ἄνθρωπον, ὡς διὰ Ἰωὴλ τοῦ προφήτου φησὶν, ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα·’ καὶ ὡς Δανιὴλ εἴρηκε τῷ Ἀστυάγῆ, Οὐ σέβομαι εἴδωλα χειροποίητα, ἀλλὰ τὸν ζῶντα Θεὸν, τὸν κτίσαντα τὸν οὐρανὸν καὶ τὴν γῆν, καὶ ἔχοντα πάσης σαρκὸς κυρείαν·’ ‘σάρκαʼ γὰρ καὶ οὗτος καὶ Ἰωὴλ τὸ τῶν ἀνθρώπων γένος λέγουσι.

### English translation (Claude)

Let whoever reads the divine Scripture, then, learn the sayings from the old books, and from the Gospels behold the Lord become man; for “the Word,” it says, “became flesh and dwelt among us.” And he became man; he did not come into a man. This must be known, lest the impious, falling into this error too, should deceive some, and they should think that, as in former times the word “came” to each of the saints, so now too the Word came to dwell in a man, sanctifying him too and being manifested as in the others. For if it were so, and he had only appeared in a man, there would have been nothing strange, nor would those who saw him have been startled, saying, “What sort of man is this?” and “Why do you, being a man, make yourself God?” For they were accustomed to hearing, “And the word of the Lord came to” each of the prophets. But as it is, since the Word of God, through whom all things came into being, submitted to become also Son of man, and “humbled himself, taking the form of a servant,” therefore the cross of Christ is “to the Jews a scandal, but to us Christ the power of God and the wisdom of God.” For “the Word,” as John said, “became flesh,” Scripture being accustomed to call man “flesh,” as it says through Joel the prophet, “I will pour out of my Spirit upon all flesh,” and as Daniel said to Astyages, “I do not worship idols made with hands, but the living God, who created the heaven and the earth and has lordship over all flesh”; for both he and Joel call the human race “flesh.”

### Scripture references

- John 1:14: quotation, high confidence
- Matt 8:27: quotation, high confidence
- John 10:33: quotation, high confidence
- Jer 1:4: allusion, medium confidence
- Phil 2:7: quotation, high confidence
- Phil 2:8: quotation, high confidence
- 1 Cor 1:23: quotation, high confidence
- 1 Cor 1:24: quotation, high confidence
- Joel 2:28 (3:1 LXX): quotation, high confidence

### Extrabiblical texts

- Bel 5 (Bel and the Dragon): quotation, high confidence

### Translation notes

- Athanasius rejects the view that the Word simply indwelt a man as he inspired the prophets.
- Daniel's words are from Bel and the Dragon 5 (Greek additions to Daniel); there Daniel speaks to Cyrus, though Astyages is named in v. 1.
- Joel 2:28 is Joel 3:1 in the Septuagint.
- Slips corrected: ἀνᾶγκαῖον to ἀναγκαῖον, οὖτος to οὗτος, Ὁὐ to Οὐ.

### Citation (SBL)

Athanasius, C. Ar. 30 (Bright, 184–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-30).

## Oration III Against the Arians 31

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-31
- Source: Bright, 185–186
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Unlike his visits to the saints, the Word truly became man from Mary; so the flesh's weaknesses are called his, while his divine works were done through his own body.

### Greek text

31. Πάλαι μὲν οὖν πρὸς ἕκαστον τῶν ἁγίων ἐγίνετο, καὶ ἡγίαζε μὲν τοὺς γνησίως δεχομένους αὐτόν· οὔτε δὲ, γεννωμένων ἐκείνων, εἴρηται ὅτι ‘αὐτὸς γεγένηται ἄνθρωπος, ’ οὔτε, πασχόντων ἐκείνων, εἴρηται, ‘πέπονθεν αὐτός.’ Ὅτε δὲ ἐκ Μαρίας ἐπεδήμησεν ‘ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν ἁμαρτίας, ’ (οὕτω γὰρ εὐδοκήσας ὁ Πατὴρ ‘ἔπεμψε τὸν ἑαυτοῦ Υἱὸν γενόμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον), τότε εἴρηται ὅτι σάρκα προσλαβὼν γεγένηται ἄνθρωπος, καὶ ἐν ταύτῃ πέπονθεν ὑπὲρ ἡμῶν, ὡς εἶπεν ὁ Πέτρος, ‘Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκί·’ ἵνα δειχθῇ, καὶ πάντες πιστεύσωμεν, ὅτι, ἀεὶ ὢν Θεὸς, καὶ ἁγιάζων πρὸς οὓς ἐγένετο, διακοσμῶν τε κατὰ τὸ βούλημα τοῦ Πατρὸς τὰ πάντα, ὕστερον καὶ διʼ ἡμᾶς γέγονεν ἄνθρωπος, καὶ ‘σωματικῶς, ’ ὥς φησιν ὁ ἀπόστολος, ‘κατῴκησεν ἡ θεότηςʼ ἐν τῇ σαρκί· ἴσον τῷ φάναι, ‘Θεὸς ὢν, ἴδιον ἔσχε σῶμα, καὶ τούτῳ χρώμενος ὀργάνῳ, γέγονεν ἄνθρωπος διʼ ἡμᾶς.’ Καὶ διὰ τοῦτο τὰ μὲν ἴδια ταύτης ‘αὐτοῦʼ λέγεται, ἐπειδὴ ἐν αὐτῇ ἦν, οἷά ἐστι τὸ πεινῇν, τὸ διψῇν, τὸ πάσχειν, τὸ κοπιᾷν, καὶ τὰ ὅμοια, ὧν ἐστιν ἡ σὰρξ δεκτική· τὰ δὲ αὐτοῦ τοῦ Λόγου ἴδια ἔργα, οἷά ἐστι, τὸ ἐγείρειν νεκροὺς, καὶ τυφλοὺς ποιεῖν ἀναβλέπειν, καὶ τὴν αἱμοῤῥοοῦσαν ἰᾶσθαι αὐτὸν, διὰ τοῦ ἰδίου σώματος αὐτὸς ἐποίει· καὶ ὁ μὲν Λόγος τὰς τῆς σαρκὸς ἐβάσταζεν ἀσθενείας, ὡς ἰδίας· αὐτοῦ γὰρ ἦν ἡ σάρξ· καὶ ἡ σὰρξ δὲ ὑπούργει τοῖς τῆς θεότητος ἔργοις, ὅτι ἐν αὐτῇ ἐγένετο· Θεοῦ γὰρ ἦν σῶμα. Εὖ δὲ ὁ προφήτης εἴρηκεν, ‘ἐβάσταξε, ’ καὶ οὐκ εἴρηκε, ‘τὰς ἀσθενείας ἡμῶν αὐτὸς ἐθεράπευσεν, ’ ἵνα μὴ, ὡς ἐκτὸς ὢν τοῦ σώματος, καὶ μόνον αὐτὸ ἰασάμενος, ὡς ἀεὶ πεποίηκεν, ὑπευθύνους πάλιν τοῦ θανάτου τοὺς ἀνθρώπους καταλείψῃ. Τὰς δὲ ἀσθενείας ἡμῶν βαστάζει, καὶ ‘τὰς ἁμαρτίας ἡμῶν αὐτὸς φέρει, ’ ἵνα δειχθῇ ὅτι τε ἄνθρωπος διʼ ἡμᾶς γέγονε, καὶ σῶμα τὸ ἐν αὐτῷ φέρον αὐτὰς αὐτοῦ ἴδιόν ἐστι· καὶ αὐτὸς μὲν οὐδὲν ἐβλάπτετο, ‘ἀναφέρων τὰς ἁμαρτίας ἡμῶν ἐπὶ τὸ ξύλον τῷ σώματι αὐτοῦ, ’ ὡς εἶπεν ὁ Πέτρος· ἡμεῖς δὲ οἱ ἄνθρωποι ἀπὸ μὲν τῶν ἰδίων παθῶν ἐλυτρούμεθα, τῆς δὲ τοῦ Λόγου δικαιοσύνης ἐπληρούμεθα.

### English translation (Claude)

In former times, then, the Word came to each of the saints and sanctified those who genuinely received him; but it was not said, when they were born, that “he himself has become man,” nor, when they suffered, that “he himself has suffered.” But when he came from Mary to dwell among us “once, at the consummation of the ages, for the putting away of sin” (for so the Father, well pleased, “sent his own Son, born of a woman, born under the law”), then it is said that, taking flesh, he became man and suffered in it for us, as Peter said, “Since, then, Christ suffered for us in the flesh”; so that it might be shown, and we all might believe, that, being always God, and sanctifying those to whom he came, and ordering all things according to the will of the Father, he afterwards also became man for our sake, and “bodily,” as the apostle says, “the Godhead dwelt” in the flesh; which is equal to saying, “Being God, he had his own body, and using it as an instrument he became man for our sake.” And for this reason the things proper to the flesh are said to be “his,” since he was in it—such as hungering, thirsting, suffering, growing weary, and the like, of which the flesh is capable; while the works proper to the Word himself, such as raising the dead, making the blind see again, and healing the woman with the flow of blood, he himself did through his own body. The Word bore the weaknesses of the flesh as his own, for the flesh was his; and the flesh served the works of the Godhead, because the Godhead was in it, for the body was God's. And the prophet spoke well in saying “he bore,” and not “he himself healed our weaknesses,” lest, as though he were outside the body and only healed it, as he had always done, he should leave human beings still subject to death. But he bears our weaknesses, and “he himself carries our sins,” so that it might be shown both that he has become man for our sake and that the body which bears them in him is his own; and he himself was not harmed, “carrying up our sins in his body onto the tree,” as Peter said, while we human beings were redeemed from our own passions and filled with the righteousness of the Word.

### Scripture references

- Heb 9:26: quotation, high confidence
- Gal 4:4: quotation, high confidence
- 1 Pet 4:1: quotation, high confidence
- Col 2:9: quotation, high confidence
- Mark 5:29: allusion, high confidence
- Isa 53:4: quotation, high confidence
- Matt 8:17: quotation, high confidence
- 1 Pet 2:24: quotation, high confidence

### Translation notes

- This chapter states the principle that what belongs to the flesh (hunger, thirst, suffering) is ascribed to the Word because the flesh is his own, while he remains God.
- “He bore our weaknesses” is Isa 53:4 as quoted in Matt 8:17.
- Slips corrected: ἀιώνων to αἰώνων, βάσταζεν to ἐβάσταζεν.

### Citation (SBL)

Athanasius, C. Ar. 31 (Bright, 185–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-31).

## Oration III Against the Arians 32

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-32
- Source: Bright, 186–187
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Word was never outside his flesh: he healed with human gestures and divine power, and the sufferings of his body are rightly called his, so that salvation and worship are directed to the Son himself.

### Greek text

32. Ὅθεν τῆς σαρκὸς πασχούσης, οὐκ ἦν ἐκτὸς ταύτης ὁ Λόγος· διὰ τοῦτο γὰρ ‘αὐτοῦʼ λέγεται καὶ τὸ πάθος· καὶ θεϊκῶς δὲ ποιοῦντος αὐτοῦ τὰ ἔργα τοῦ Πατρὸς, οὐκ ἦν ἔξωθεν αὐτοῦ ἡ σάρξ· ἀλλʼ ἐν αὐτῷ τῷ σώματι ταῦτα πάλιν ὁ Κύριος ἐποίει. διὰ τοῦτο γὰρ καὶ ἄνθρωπος γενόμενος ἔλεγεν, ‘Εἰ οὐ ποιῶ τὰ ἔργα τοῦ Πατρός μου, μὴ πιστεύετέ μοι· εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις πιστεύετε, ἵνα γινώσκητε ὅτι ἐν ἐμοὶ ὁ Πατὴρ, κἀγὼ ἐν αὐτῷ.’ Ἀμέλει ὅτε χρεία γέγονε τὴν πενθερὰν τοῦ Πέτρου πυρέσσουσαν ἐγεῖραι, ἀνθρωπίνως μὲν ἐξέτεινε τὴν χεῖρα, θεϊκῶς δὲ ἦν παύων τὴν νόσον. Καὶ ἐπὶ μὲν τοῦ ‘ἐκ γενετῆς τυφλοῦʼ ἀνθρώπινον ἀπὸ τῆς σαρκὸς ἠφίει ‘τὸ πτύσμα, ’ θεϊκῶς δὲ τοὺς ὀφθαλμοὺς ἤνοιγε διὰ τοῦ πηλοῦ· ἐπὶ δὲ τοῦ Λαζάρου φωνὴν μὲν, ὡς ἄνθρωπος, ἀνθρωπίνην ἠφίει· θεϊκῶς δὲ, ὡς Θεὸς, τὸν Λάζαρον ἤγειρεν ἐκ νεκρῶν. Ταῦτα δὲ οὕτως ἐγίνετο, καὶ ἐδείκνυτο, ὅτι μὴ φαντασίᾳ ἀλλὰ ἀληθῶς ἦν ἔχων σῶμα· ἔπρεπε δὲ τὸν Κύριον, ἐνδιδυσκόμενον ἀνθρωπίνην σάρκα, ταύτην μετὰ τῶν ἰδίων παθῶν αὐτῆς ὅλην ἐνδύσασθαι, ἵνα, ὥσπερ ἴδιον αὐτοῦʼ λέγομεν εἶναι τὸ σῶμα, οὕτω καὶ τὰ τοῦ σώματος πάθη ἴδια μόνον αὐτοῦ λέγηται, εἰ καὶ μὴ ἥπτετο κατὰ τὴν θεότητα αὐτοῦ. Εἰ μὲν οὖν ἑτέρου ἦν τὸ σῶμα, ἐκείνου ἂν λέγοιτο καὶ τὰ πάθη· εἰ δὲ τοῦ Λόγου ἡ σὰρξ (‘ὁ γὰρ Λόγος σὰρξ ἐγένετο, ’) ἀνάγκη καὶ τὰ τῆς σαρκὸς πάθη λέγεσθαι αὐτοῦ, οὗ καὶ ἡ σάρξ ἐστιν. Οὗ δὲ λέγεται τὰ πάθη, οἷά ἐστι μάλιστα τὸ κατακριθῆναι, τὸ μαστιγωθῆναι, τὸ διψᾷν, καὶ ὁ σταυρὸς, καὶ ὁ θάνατος, καὶ αἱ ἄλλαι τοῦ σώματος ἀσθένειαι, τούτου καὶ τὸ κατόρθωμα καὶ ἡ χάρις ἐστί. Διὰ τοῦτο τοίνυν ἀκολούθως καὶ πρεπόντως οὐκ ἄλλου, ἀλλὰ τοῦ Κυρίου λέγεται τὰ τοιαῦτα πάθη· ἵνα καὶ ἡ χάρις παρʼ αὐτοῦ ᾖ, καὶ μὴ ἄλλου λάτραι γινώμεθα, ἀλλὰ ἀληθῶς θεοσεβεῖς, ὅτι μηδένα τῶν γενητῶν, μηδὲ κοινόν τινα ἄνθρωπον, ἀλλὰ τὸν ἐκ τοῦ Θεοῦ φύσει καὶ ἀληθινὸν Υἱὸν, τοῦτον καὶ γενόμενον ἄνθρωπον, οὐδὲν ἧττον Κύριον αὐτὸν καὶ Θεὸν καὶ Σωτῆρα ἐπικαλούμεθα.

### English translation (Claude)

Hence, when the flesh suffered, the Word was not outside it; that is why the passion too is called “his.” And when he did the Father's works divinely, the flesh was not outside him, but the Lord did these things in the body itself. That is why, having become man, he said, “If I do not do the works of my Father, do not believe me; but if I do, even if you do not believe me, believe the works, so that you may know that the Father is in me and I in him.” Indeed, when there was need to raise Peter's mother-in-law, who had a fever, he stretched out his hand humanly, but it was divinely that he stopped the illness. And in the case of the man “blind from birth,” he spat from the flesh a human “spittle,” but divinely opened the eyes by means of the clay; and in the case of Lazarus he uttered a human voice, as man, but divinely, as God, raised Lazarus from the dead. These things were done in this way, and it was shown that he had a body not in appearance but truly. And it was fitting that the Lord, putting on human flesh, should put it on whole, with its own passions, so that, as we say that the body is his own, so the passions of the body too may be said to be his alone, even though they did not touch him in his Godhead. If, then, the body were another's, the passions too would be said to be that other's; but if the flesh is the Word's (“for the Word became flesh”), the passions of the flesh must also be said to be his, whose the flesh is. And he to whom the passions are ascribed—above all being condemned, being scourged, thirsting, the cross, death, and the other weaknesses of the body—his too is the triumph and the grace. For this reason, then, consistently and fittingly, such passions are said to be not another's but the Lord's, so that the grace too may be from him, and we may not become worshippers of another, but truly God-fearing, because it is not any originated being, nor some ordinary man, but the natural and true Son from God, the same one who has become man, whom we none the less call upon as Lord and God and Saviour.

### Scripture references

- John 10:37: quotation, high confidence
- John 10:38: quotation, high confidence
- Mark 1:31: allusion, high confidence
- John 9:1: allusion, high confidence
- John 9:6: allusion, high confidence
- John 11:43: allusion, high confidence
- John 1:14: quotation, high confidence
- Matt 27:26: allusion, medium confidence
- John 19:28: allusion, medium confidence

### Translation notes

- Athanasius distinguishes what Christ did “humanly” (ἀνθρωπίνως) and “divinely” (θεϊκῶς), while ascribing both to the one Lord.
- Slips corrected: a repeated syllable (πενθερὰν θερὰν), οὖ to οὗ (twice), ἦττον to ἧττον.

### Citation (SBL)

Athanasius, C. Ar. 32 (Bright, 186–187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-32).

## Oration III Against the Arians 33

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-33
- Source: Bright, 187–188
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Because the Word made the flesh's weaknesses his own, they are destroyed in him; even holy people before Christ remained mortal, but now we are reborn in him and raised to incorruption.

### Greek text

33. Τοῦτο δὲ τίς οὐκ ἂν θαυμάσειεν; ἢ τίς οὐκ ἂν σύνθοιτο θεῖον ἀληθῶς εἶναι τὸ πρᾶγμα; εἰ γὰρ τὰ τῆς θεότητος τοῦ Λόγου ἔργα μὴ διὰ τοῦ σώματος ἐγίνετο, οὐκ ἂν ἐθεοποιήθη ἄνθρωπος· καὶ πάλιν, εἰ τὰ ἴδια τῆς σαρκὸς οὐκ ἐλέγετο τοῦ Λόγου, οὐκ ἂν ἠλευθερώθη παντελῶς ἀπὸ τούτων ὁ ἄνθρωπος· ἀλλʼ εἰ ἄρα πρὸς ὀλίγον μὲν ἀνεπαύετο, ὡς προεῖπον, πάλιν δὲ ἔμενεν ἡ ἁμαρτία ἐν αὐτῷ καὶ ἡ φθορὰ, ὥσπερ ἐπὶ τῶν ἔμπροσθεν ἀνθρώπων γέγονε, καὶ τοῦτο δείκνυται. Πολλοὶ γοῦν ἅγιοι γεγόνασι καὶ καθαροὶ πάσης ἁμαρτίας· Ἰερεμίας δὲ καὶ ἐκ κοιλίας ἡγιάσθη· καὶ Ἰωάννης ἔτι κυοφορούμενος ‘ἐσκίρτησεν ἐν ἀγαλλιάσειʼ ἐπὶ τῇ φωνῇ τῆς Θεοτόκου Μαρίας· καὶ ὅμως ‘ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωσέως, καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας, ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ· ʼ καὶ οὕτως ἔμενον οὐδὲν ἧττον οἱ ἄνθρωποι θνητοὶ καὶ φθαρτοὶ, δεκτικοὶ τῶν ἰδίων τῆς φύσεως παθῶν. Νῦν δὲ τοῦ Λόγου γενομένου ἀνθρώπου, καὶ ἰδιοποιουμένου τὰ τῆς σαρκὸς, οὐκέτι ταῦτα τοῦ σώματος ἅπτεται διὰ τὸν ἐν αὐτῷ γενόμενον Λόγον· ἀλλʼ ὑπʼ αὐτοῦ μὲν ἀνήλωται, λοιπὸν δὲ οἱ ἄνθρωποι οὐκέτι κατὰ τὰ ἴδια πάθη μένουσιν ἁμαρτωλοὶ καὶ νεκροὶ, ἀλλὰ κατὰ τὴν τοῦ Λόγου δύναμιν ἀναστάντες, ἀθάνατοι καὶ ἄφθαρτοι ἀεὶ διαμένουσιν. Ὅθεν καὶ γεννωμένης τῆς σαρκὸς ἐκ τῆς Θεοτόκου Μαρίας, αὐτὸς λέγεται γεγεννῆσθαι, ὁ τοῖς ἄλλοις γένεσιν εἰς τὸ εἶναι παρέχων· ἵνα τὴν ἡμῶν εἰς ἑαυτὸν μεταθῇ γένεσιν, καὶ μηκέτι ὡς γῇ μόνη ὄντες εἰς γῆν ἀπέλθωμεν, ἀλλʼ ὡς τῷ ἐξ οὐρανοῦ Λόγῳ συναφθέντες, εἰς οὐρανοὺς ἀναχθῶμεν παρʼ αὐτοῦ. Οὐκοῦν οὕτω καὶ τὰ ἄλλα πάθη τοῦ σώματος οὐκ ἀπεικότως εἰς ἑαυτὸν μετέθηκεν, ἵνα μηκέτι ὡς ἄνθρωποι, ἀλλʼ ὡς ἴδιοι τοῦ Λόγου, τῆς αἰωνίου ζωῆς μετάσχωμεν. Οὐκέτι γὰρ, κατὰ τὴν προτέραν γένεσιν, ‘ἐν τῷ Ἀδὰμʼ ἀποθνήσκομεν· ἀλλὰ λοιπὸν τῆς γενέσεως ἡμῶν καὶ πάσης τῆς σαρκικῆς ἀσθενείας μετατεθέντων εἰς τὸν Λόγον, ἐγειρόμεθα ἀπὸ γῆς, λυθείσης τῆς διʼ ἁμαρτίαν κατάρας διὰ τὸν ἐν ἡμῖν ‘ὑπὲρ ἡμῶν γενόμενον κατάραν·’ καὶ εἰκότως γε. Ὥσπερ γὰρ, ἐκ γῆς ὄντες πάντες, ἐν τῷ Ἀδὰμ ἀποθνήσκομεν, οὕτως ‘ἄνωθεν ἐξ ὕδατος καὶ πνεύματος ἀναγεννηθέντες, ἐν τῷ Χριστῷ πάντες ζωοποιούμεθα, ’ οὐκέτι ὡς γηΐνης, ἀλλὰ λοιπὸν λογωθείσης τῆς σαρκὸς διὰ τὸν τοῦ Θεοῦ Λόγον, ὃς διʼ ἡμᾶς ‘ἐγένετο σάρξ.’

### English translation (Claude)

Who would not marvel at this? Or who would not agree that the thing is truly divine? For if the works of the Word's Godhead had not come about through the body, man would not have been deified; and again, if the things proper to the flesh had not been said to be the Word's, man would not have been completely freed from them. Even if he had found rest for a little while, as I said before, sin and corruption would have remained in him again, as happened with the men of earlier times; and this is shown. Many, at any rate, have become holy and pure of all sin; Jeremiah was even sanctified from the womb; and John, while still carried in the womb, “leaped for joy” at the voice of Mary the God-bearer; and yet “death reigned from Adam to Moses, even over those who had not sinned in the likeness of Adam's transgression”; and so human beings remained none the less mortal and corruptible, subject to the passions proper to their nature. But now, since the Word has become man and made his own the things of the flesh, these no longer touch the body, because of the Word who has come to be in it; they have been destroyed by him, and henceforth human beings no longer remain sinners and dead according to their own passions, but, rising by the power of the Word, remain immortal and incorruptible for ever. Hence, when the flesh was born from Mary the God-bearer, he himself is said to have been born, he who gives others their coming into being; so that he might transfer our birth to himself, and we might no longer return to earth as being earth only, but, joined to the Word from heaven, be brought up by him into the heavens. So in the same way he fittingly transferred to himself the other passions of the body too, so that we might partake of eternal life no longer as mere human beings, but as belonging to the Word. For we no longer die “in Adam” according to our former birth; but henceforth, since our birth and all fleshly weakness have been transferred to the Word, we are raised from the earth, the curse due to sin having been undone because of him who is in us and “became a curse for us”; and fittingly so. For as, being all from earth, we die in Adam, so, “being born again from above of water and Spirit, we are all made alive in Christ,” the flesh being no longer earthly but henceforth made Word-like because of God's Word, who for our sake “became flesh.”

### Scripture references

- Jer 1:5: allusion, high confidence
- Luke 1:44: quotation, high confidence
- Rom 5:14: quotation, high confidence
- 1 Cor 15:22: quotation, high confidence
- Gal 3:13: quotation, high confidence
- John 3:5: quotation, medium confidence
- John 1:14: quotation, high confidence

### Translation notes

- “Made Word-like” renders λογωθείσης, a rare word: the flesh is taken up into the Word's life.
- “Born again from above of water and Spirit, we are all made alive in Christ” combines John 3:3–5 and 1 Cor 15:22.
- Slips corrected: Ἱερεμίας to Ἰερεμίας, ἀλλὰλοιπὸν (words run together).

### Citation (SBL)

Athanasius, C. Ar. 33 (Bright, 187–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-33).

## Oration III Against the Arians 34

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-34
- Source: Bright, 188–189
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Following 1 Pet 4:1, every human weakness of Christ—hunger, ignorance, fear, asking that the cup pass—is to be said of him “for us in the flesh,” while the Word remains impassible and frees our flesh from these passions.

### Greek text

34. Ἵνα δὲ καὶ τὸ ἀπαθὲς τῆς τοῦ Λόγου φύσεως, καὶ τὰς διὰ τὴν σάρκα λεγομένας ἀσθενείας ‘αὐτοῦʼ γινώσκειν τις ἀκριβέστερον ἔχῃ, καλὸν ἀκοῦσαι τοῦ μακαρίου Πέτρου· ἀξιόπιστος γὰρ οὗτος γένοιτʼ ἂν μάρτυς περὶ τοῦ Σωτῆρος· γράφει τοίνυν ἐν τῇ ἐπιστολῇ λέγων, ‘Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν Οὐκοῦν καὶ ὅταν λέγηται πεινᾷν, καὶ διψᾷν, καὶ κάμνειν, καὶ μὴ εἰδέναι, καὶ καθεύδειν, καὶ κλαίειν, καὶ αἰτεῖν, καὶ φεύγειν, καὶ γεννᾶσθαι, καὶ παραιτεῖσθαι τὸ ποτήριον, καὶ ἁπλῶς πάντα τὰ τῆς σαρκὸς, λεχθείη ἂν ἀκολούθως ἐφʼ ἑκάστου, ‘Χριστοῦ οὖν πεινῶντος καὶ διψῶντος ὑπὲρ ἡμῶν σαρκί·’ καὶ μὴ εἰδέναι λέγοντος, καὶ ῥαπιζομένου, καὶ κάμνοντος ‘ὑπὲρ ἡμῶν σαρκί·’ καὶ ὑψουμένου πάλιν, καὶ γεννωμένου, καὶ αὐξάνοντος ‘σαρκί·’ καὶ φοβουμένου, καὶ κρυπτομένου ‘σαρκί·’ καὶ λέγοντος, ‘εἰ δυνατὸν, παρελθέτω ἀπʼ ἐμοῦ τὸ ποτήριον τοῦτο, ʼ καὶ τυπτομένου, καὶ λαμβάνοντος ‘ὑπὲρ ἡμῶν σαρκί·’ καὶ ὅλως πάντα τὰ τοιαῦτα ‘ὑπὲρ ἡμῶν σαρκί. Καὶ γὰρ καὶ αὐτὸς ὁ ἀπόστολος διὰ τοῦτʼ εἴρηκε, ‘Χριστοῦ οὖν παθόντος ‘οὐ θεότητι, ἀλλ᾿ʼ ὑπὲρ ἡμῶν σαρκὶ, ’ ἵνα μὴ αὐτοῦ τοῦ Λόγου ἴδια κατὰ φύσιν, ἀλλʼ αὐτῆς τῆς σαρκὸς ἴδια φύσει τὰ πάθη ἐπιγνωσθῇ. Μὴ τοίνυν ἐκ τῶν ἀνθρωπίνων τις σκανδαλιζέσθω, ἀλλὰ μᾶλλον γινωσκέτω, ὡς τὴν φύσιν αὐτὸς ὁ Λόγος ἀπαθής ἐστι, καὶ ὅμως διʼ ἣν ἐνεδύσατο σάρκα, λέγεται περὶ αὐτοῦ ταῦτα, ἐπειδὴ τῆς μὲν σαρκὸς ἴδια ταῦτα, τοῦ δὲ Σωτῆρος ἴδιον αὐτὸ τὸ σῶμα. Καὶ αὐτὸς μὲν ἀπαθὴς τὴν φύσιν, ὡς ἔστι, διαμένει, μὴ βλαπτόμενος ἀπὸ τούτων, ἀλλὰ μᾶλλον ἐξαφανίζων καὶ ἀπολλύων αὐτά· οἱ δὲ ἄνθρωποι, ὡς εἰς τὸν ἀπαθῆ μεταβάντων αὐτῶν τῶν παθῶν καὶ ἀπηλειμμένων, ἀπαθεῖς καὶ ἐλεύθεροι τούτων λοιπὸν καὶ αὐτοὶ εἰς τοὺς αἰῶνας γίγνονται, καθὼς ἐδίδαξεν ὁ Ἰωάννης λέγων, ‘καὶ οἴδατε ὅτι ἐκεῖνος ἐφανερώθη ἵνα τὰς ἁμαρτίας ἡμῶν ἄρῃ· καὶ ἁμαρτία ἐν αὐτῷ οὐκ ἔστι·’ Τούτου δὲ οὕτως ὄντος, οὐκ ἐγκαλέσει τις αἱρετικὸς, ‘Διὰ τί ἀνίσταται ἡ σὰρξ φύσει θνητὴ τυγχάνουσα; εἰ δὲ καὶ ἀνίσταται, διὰ τί μὴ πάλιν πεινᾷ καὶ διψᾷ, καὶ πάσχει, καὶ μένει θνητή; ἐκ γὰρ τῆς γῆς γέγονε, καὶ τὸ κατὰ φύσιν πῶς ἂν ἀπʼ αὐτῆς παύσοιτο; ʼ δυναμένης τότε τῆς σαρκὸς ἀποκρίνεσθαι πρὸς τὸν οὕτω φιλόνεικον αἱρετικόν· ‘Εἰμὶ μὲν ἐκ γῆς κατὰ φύσιν θνητὴ, ἀλλʼ ὕστερον τοῦ Λόγου γέγονα σὰρξ, καὶ αὐτὸς ἐβάσταξέ μου τὰ πάθη, καίτοι ἀπαθὴς ὤν· ἐγὼ δὲ γέγονα τούτων ἐλευθέρα, οὐκ ἀφιεμένη δουλεύειν ἔτι τούτοις διὰ τὸν ἐλευθερώσαντά με Κύριον ἀπὸ τούτων. Εἰ γὰρ ἐγκαλεῖς, ὅτι τῆς κατὰ φύσιν ἀπηλλάγην φθορᾶς, ὅρα μὴ ἐγκαλέσῃς, ὅτι ὁ τοῦ Θεοῦ Λόγος τὴν ἐμὴν τῆς δουλείας ἔλαβε μορφήν. Ὡς γὰρ ὁ Κύριος, ἐνδυσάμενος τὸ σῶμα, γέγονεν ἄνθρωπος, οὕτως ἡμεῖς οἱ ἄνθρωποι παρὰ τοῦ Λόγου τε θεοποιούμεθα προσληφθέντες διὰ τῆς σαρκὸς αὐτοῦ, καὶ λοιπὸν ζωὴν αἰώνιον κληρονομοῦμεν.’

### English translation (Claude)

So that one may know more precisely both the impassibility of the Word's nature and the weaknesses said to be “his” because of the flesh, it is well to hear the blessed Peter; for he would be a trustworthy witness about the Saviour. He writes in his letter, then, saying, “Since, then, Christ suffered for us in the flesh.” So also, when he is said to hunger, and thirst, and toil, and not know, and sleep, and weep, and ask, and flee, and be born, and ask to be spared the cup, and in short all the things of the flesh, it might consistently be said in each case: “Since, then, Christ hungered and thirsted for us in the flesh”; and said he did not know, and was struck, and toiled “for us in the flesh”; and was lifted up, and born, and grew “in the flesh”; and feared, and hid himself “in the flesh”; and said, “If it is possible, let this cup pass from me,” and was beaten, and received “for us in the flesh”; and in short all such things “for us in the flesh.” For this is why the apostle himself said, “Since, then, Christ suffered”—not in the Godhead, but “for us in the flesh”—so that the passions might be recognized as proper by nature not to the Word himself but to the flesh itself. So let no one be scandalized at the human things, but rather know that the Word himself is impassible in nature, and yet these things are said of him because of the flesh he put on, since these things are proper to the flesh, and the body itself is proper to the Saviour. He himself remains, as he is, impassible in nature, not harmed by these things, but rather abolishing and destroying them; while human beings, since the passions have passed over to the impassible one and been wiped out, henceforth themselves also become impassible and free from them for ever, as John taught, saying, “And you know that he was manifested to take away our sins, and in him there is no sin.” This being so, no heretic will complain, “Why does the flesh rise, being by nature mortal? And if it does rise, why does it not hunger and thirst again, and suffer, and remain mortal? For it came from the earth, and how could what is natural to it cease?” For the flesh can then answer so contentious a heretic: “I am by nature mortal, from the earth; but afterwards I became the flesh of the Word, and he bore my passions, though he is impassible; and I have become free of them, no longer left to serve them, because of the Lord who freed me from them. If you complain that I have been released from natural corruption, see that you do not complain that the Word of God took my servile form. For as the Lord, putting on the body, became man, so we human beings are deified by the Word, being taken up through his flesh, and henceforth we inherit eternal life.”

### Scripture references

- 1 Pet 4:1: quotation, high confidence
- Matt 4:2: allusion, high confidence
- John 19:28: allusion, high confidence
- John 4:6: allusion, high confidence
- Mark 13:32: allusion, high confidence
- Matt 8:24: allusion, high confidence
- John 11:35: allusion, high confidence
- Matt 2:14: allusion, medium confidence
- John 8:59: allusion, medium confidence
- Matt 26:39: quotation, high confidence
- Luke 2:52: allusion, high confidence
- John 3:14: allusion, medium confidence
- 1 John 3:5: quotation, high confidence
- Phil 2:7: allusion, high confidence

### Translation notes

- The list includes Christ's “not knowing” (Mark 13:32) and his prayer that the cup pass (Matt 26:39); Athanasius ascribes these to the flesh, not to the Word's divine nature.
- The words “not in the Godhead” inside the quotation of 1 Pet 4:1 are Athanasius's gloss, not part of the text of Peter.
- At the first quotation the digital text ends “for us” without “in the flesh,” which the following sentences supply; translated with the full phrase.
- Slips corrected: Χιστοῦ to Χριστοῦ, and διὰ ἐλευθερώσαντά with the article restored (διὰ τὸν ἐλευθερώσαντά).

### Citation (SBL)

Athanasius, C. Ar. 34 (Bright, 188–189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-34).

## Oration III Against the Arians 35

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-35
- Source: Bright, 189–190
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Knowing what is proper to Godhead and to flesh, and that both belong to one Christ, keeps faith right; texts where the Son “receives” all things mean that he has eternally from the Father what the Father has.

### Greek text

35. Ταῦτα ἀναγκαίως προεξητάσαμεν, ἵνα, ἐὰν ἴδωμεν αὐτὸν διʼ ὀργάνου τοῦ ἰδίου σώματος θεϊκῶς πράττοντά τι ἢ λέγοντα, γινώσκωμεν ὅτι Θεὸς ὢν, ταῦτα ἐργάζεται· καὶ πάλιν, ἐὰν ἴδωμεν αὐτὸν ἀνθρωπίνως λαλοῦντα ἢ πάσχοντα, μὴ ἀγνοῶμεν ὅτι σάρκα φορῶν γέγονεν ἄνθρωπος, καὶ οὕτω ταῦτα ποιεῖ καὶ λαλεῖ. Ἑκάστου γὰρ τὸ ἴδιον γινώσκοντες, καὶ ἀμφότερα ἐξ ἑνὸς πραττόμενα βλέποντες καὶ νοοῦντες, ὀρθῶς πιστεύομεν, καὶ οὐκ ἄν ποτε πλανηθησόμεθα. Ἐὰν δέ τις, θεϊκῶς τὰ παρὰ τοῦ Λόγου γινόμενα βλέπων, ἀρνήσηται τὸ σῶμα, ἢ καὶ τὰ τοῦ σώματος ἴδια βλέπων, ἀρνήσηται τὴν τοῦ Λόγου ἔνσαρκον παρουσίαν, ἢ ἐκ τῶν ἀνθρωπίνων ταπεινὰ περὶ τοῦ Λόγου φρονήσῃ, ὁ τοιοῦτος, ὡς μὲν Ἰουδαϊκὸς κάπηλος μίσγων τὸν οἶνον ὕδατι, ‘σκάνδαλονʼ νομίσει τὸν σταυρὸν, ὡς δὲ Ἕλλην, ‘μωρίανʼ ἡγήσεται τὸ κήρυγμα, οἷα δὴ καὶ οἱ θεομάχοι Ἀρειανοὶ πεπόνθασι. Τὰ γὰρ ἀνθρώπινα βλέποντες τοῦ Σωτῆρος, ἐνόμισαν αὐτὸν εἶναι κτίσμα. Οὐκοῦν ἔδει καὶ τὰ θεϊκὰ βλέποντας αὐτοὺς ἔργα τοῦ Λόγου, ἀρνήσασθαι τοῦ σώματος αὐτοῦ τὴν γένεσιν, καὶ λοιπὸν καὶ Μανιχαίοις ἑαυτοὺς συγκαταριθμεῖν. Ἀλλʼ ἐκεῖνοι μὲν κἂν ὀψέ ποτε μανθανέτωσαν, ‘ὅτι ὁ Λόγος σὰρξ ἐγένετο, ἡμεῖς δὲ, τὸν σκοπὸν τῆς πίστεως ἔχοντες, ἐπιγινώσκωμεν ἃ διανοοῦνται οὗτοι κακῶς, ὀρθὴν ἔχοντα τὴν διάνοιαν. Τὸ γὰρ ‘ὁ Πατὴρ ἀγαπᾶ τὸν Υἱὸν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ·’ καὶ τὸ ‘πάντα μοι παρεδόθη ὑπὸ τοῦ Πατρός μου·’ καὶ τὸ ‘Οὐ δύναμαι ἐγὼ ποιεῖν ἀπʼ ἐμαυτοῦ οὐδέν· ἀλλὰ καθὼς ἀκούω, κρίνω· καὶ ὅσα τοιαῦτά ἐστι ῥητὰ, οὐ τὸ μὴ ἐσχηκέναι ποτὲ τὸν Υἱὸν ταῦτα δείκνυσι· (πῶς γὰρ ἃ ἔχει ὁ Πατὴρ, οὐκ εἶχεν ἀϊδίως ὁ μόνος κατʼ οὐσίαν τοῦ Πατρὸς Λόγος καὶ Σοφία, ὁ καὶ λέγων· ‘πάντα ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστι·’ καὶ ‘τὰ ἐμὰ τοῦ Πατρός ἐστιν;’ εἰ γὰρ τὰ τοῦ Πατρὸς τοῦ Υἱοῦ ἐστιν, ἀεὶ δὲ ταῦτα ἔχει ὁ Πατὴρ, δῆλον ὅτι ἃ ἔχει ὁ Υἱὸς, ταῦτα ὄντα τοῦ Πατρὸς, ἀεί ἐστιν ἐν αὐτῷ·) οὐ διὰ τὸ μὴ ἐσχηκέναι οὖν ποτε ταῦτα ἔλεγεν ἀλλʼ ὅτι ἔχων ἀϊδίως ὁ Υἱὸς ἃ ἔχει, παρὰ τοῦ Πατρὸς ἔχει.

### English translation (Claude)

We have examined these things beforehand of necessity, so that, if we see him doing or saying something divinely through the instrument of his own body, we may know that he works these things as God; and again, if we see him speaking or suffering humanly, we may not be unaware that, bearing flesh, he became man, and so does and says these things. For knowing what is proper to each, and seeing and understanding that both are done by one, we believe rightly and shall never go astray. But if anyone, seeing what is done divinely by the Word, denies the body, or, seeing what is proper to the body, denies the Word's presence in the flesh, or from the human things thinks lowly of the Word, such a person, like a Jewish tavern-keeper mixing his wine with water, will consider the cross a “scandal,” or like a Greek will count the preaching “folly”—which is just what has happened to the God-fighting Arians. For seeing the human things of the Saviour, they thought him a creature. Then, seeing the divine works of the Word, they ought also to have denied the birth of his body, and thereafter to count themselves among the Manichees. But let them learn, even at this late hour, that “the Word became flesh”; and let us, holding the scope of the faith, recognize that what these men understand wrongly has a correct sense. For “The Father loves the Son and has given all things into his hand,” and “All things have been handed over to me by my Father,” and “I can do nothing of myself; but as I hear, I judge,” and similar sayings, do not show that the Son once did not have these things. (For how could the only Word and Wisdom of the Father by substance not have eternally what the Father has, he who also says, “All that the Father has is mine,” and “Mine are the Father's”? For if the things of the Father are the Son's, and the Father always has them, it is clear that what the Son has, being the Father's, is always in him.) So he did not say these things because he once did not have them, but because the Son, eternally having what he has, has it from the Father.

### Scripture references

- Isa 1:22: allusion, medium confidence
- 1 Cor 1:23: allusion, high confidence
- John 1:14: quotation, high confidence
- John 3:35: quotation, high confidence
- Matt 11:27: quotation, high confidence
- John 5:30: quotation, high confidence
- John 16:15: quotation, high confidence
- John 17:10: quotation, high confidence

### Translation notes

- The “Jewish tavern-keeper mixing his wine with water” echoes Isa 1:22; the phrase is the author's polemic.
- Slips corrected: οἷνον to οἶνον, τῆ to τῇ, ἐσχήκεναι to ἐσχηκέναι.

### Citation (SBL)

Athanasius, C. Ar. 35 (Bright, 189–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-35).

## Oration III Against the Arians 36

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-36
- Source: Bright, 190–191
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Sayings like “was given to me” guard against Sabellius by showing that the Son is not the Father, while “as the Father has life … so the Son” shows that he has it eternally from the Father.

### Greek text

36. Ἵνα γὰρ μή τις, βλέπων τὸν Υἱὸν ἔχοντα πάντα ὅσα ἔχει ὁ Πατὴρ, ἐκ τῆς ἀπαραλλάκτου ὁμοιότητος καὶ ταυτότητος ὧν ἔχει, πλανηθεὶς κατὰ Σαβέλλιον ἀσεβήσῃ, νομίσας αὐτὸν εἶναι τὸν Πατέρα· διὰ τοῦτο τὸ ‘ἐδόθη μοι καὶ τὸʼ ἔλαβον, ’ καὶ τὸ ‘παρεδόθη μοι, ’ εἴρηκεν, ὑπὲρ τοῦ μόνον δεῖξαι ὅτι οὐκ ἔστιν αὐτὸς ὁ Πατὴρ, ἀλλὰ τοῦ Πατρὸς ὁ Λόγος, καὶ ὁ ἀΐδιος Υἱός ἐστιν, ὁ διὰ μὲν τὴν ὁμοιότητα τοῦ Πατρὸς ἔχων ἀϊδίως ἅπερ ἔχει παρʼ αὐτοῦ, διὰ δὲ τὸ εἶναι αὐτὸν Υἱὸν, ἐκ τοῦ Πατρὸς ἔχει ἅπερ ἀϊδίως ἔχει. Ὅτι γὰρ τὸ ‘ἐδόθη, ʼ καὶ τὸ ‘παρεδόθη, ʼ καὶ τὰ ὅμοια τούτοις, οὐκ ἐλαττοῖ τὴν θεότητα τοῦ Υἱοῦ, ἀλλὰ καὶ μᾶλλον δείκνυσιν αὐτὸν ἀληθῶς Υἱὸν, ἔξεστι καὶ ἀπʼ αὐτῶν τῶν ῥητῶν καταμαθεῖν. Εἰ γὰρ ‘πάνταʼ αὐτῷ παρεδόθη, πρῶτον μὲν ἄλλος ἐστὶ τῶν πάντων, ὧν παρέλαβεν· ἔπειτα, ‘πάντων ὢν κληρονόμος, ’ μόνος ὁ Υἱός ἐστι καὶ ἴδιος κατʼ οὐσίαν τοῦ Πατρός. Εἰ γὰρ εἶς ἦν τῶν πάντων, οὐ πάντων ἦν αὐτὸς κληρονόμος· ἀλλὰ καὶ ἕκαστος ἐλάμβανεν, ὡς ἤθελε καὶ ἐδίδου ὁ Πατήρ. Νῦν δὲ, πάντα λαμβάνων αὐτὸς, ἄλλος ἐστὶ τῶν πάντων καὶ μόνος ἴδιος τοῦ Πατρός. Ὅτι δὲ πάλιν τὸ ‘ἐδόθη, ʼ καὶ ‘παρεδόθη, ’ οὐ τό ποτε μὴ ἔχειν αὐτὸν δείκνυσι, δυνατὸν ἐκ τοῦ ὁμοίου ῥητοῦ καὶ περὶ πάντων συνιδεῖν τὸ τοιοῦτον. Φησὶ γὰρ αὐτὸς ὁ Σωτήρ· ‘ὥσπερ ὁ Πατὴρ ζωὴν ἔχει ἐν ἑαυτῷ, οὕτως καὶ τῷ Υἱῷ δέδωκε ζωὴν ἔχειν ἐν ἑαυτῷ.’ Ἐκ μὲν γὰρ τοῦ λέγειν, ‘δέδωκε, ʼ σημαίνει ἑαυτὸν μὴ εἶναι τὸν Πατέρα· ἐν δὲ τῷ λέγειν, ‘οὕτως, ʼ δείκνυσι τὴν πρὸς τὸν Πατέρα τοῦ Υἱοῦ φυσικὴν ὁμοιότητα καὶ ἰδιότητα. Εἰ μὲν οὖν ἦν ποτε ὅτε οὐκ εἶχεν ὁ Πατὴρ, δῆλον ὅτι καὶ ὁ Υἱὸς ἦν ὅτε οὐκ εἶχεν· ὡς γὰρ ὁ Πατὴρ, οὕτως καὶ ὁ Υἱὸς ἔχει. Εἰ δὲ ἀσεβὲς μὲν τοῦτο λέγειν, εὐσεβὲς δὲ μᾶλλόν ἐστιν εἰπεῖν ὅτι ἀεὶ ἔχει ὁ Πατὴρ, πῶς οὐκ ἄτοπον, τοῦ Υἱοῦ λέγοντος ὅτι ὡς ὁ Πατὴρ ἔχει, οὕτως καὶ ὁ Υἱὸς ἔχει, τούτους λέγειν μὴ οὕτως ἔχειν, ἀλλʼ ἄλλως ἔχειν; Μᾶλλον οὖν ὁ Λόγος πιστός ἐστι, καὶ πάντα, ἃ λέγει εἰληφέναι, ἀεὶ ἔχων, αὐτὰ ἔχει παρὰ τοῦ Πατρός· καὶ ὁ μὲν Πατὴρ οὐ παρά τινος, ὁ δὲ Υἱὸς παρὰ τοῦ Πατρὸς ἔχει. Ὡς γὰρ καὶ ἐπὶ τοῦ ἀπαυγάσματος, εἰ αὐτὸ τὸ ἀπαύγασμα λέγοι, ‘Πάντα τόπον δέδωκέ μοι τὸ φῶς φωτίζειν· καὶ οὐκ ἀπʼ ἐμαυτοῦ φωτίζω, ἀλλʼ ὡς τὸ φῶς βούλεται· τοῦτο δὲ λέγον, οὐ τό ποτε μὴ ἔχειν ἑαυτὸ δείκνυσιν, ἀλλʼ ὅτι ‘τοῦ φωτὸς ἴδιόν εἰμι, καὶ τὰ ἐκείνου πάντα ἐμά ἐστιν. Οὕτως καὶ πλέον ἐπὶ τοῦ Υἱοῦ νοεῖν ἔξεστι. Καὶ γὰρ πάντα δεδωκὼς ὁ Πατὴρ τῷ Υἱῷ, πάντα πάλιν ὁ Πατὴρ ἐν τῷ Υἱῷ ἔχει· καὶ τοῦ Υἱοῦ δὲ ἔχοντος, πάλιν ὁ Πατὴρ αὐτὰ ἔχει. Ἡ γὰρ τοῦ Υἱοῦ θεότης τοῦ Πατρὸς θεότης ἐστί καὶ οὕτως ὁ Πατὴρ ἐν τῷ Υἱῷ τῶν πάντων τὴν πρόνοιαν ποιεῖται.

### English translation (Claude)

For lest anyone, seeing the Son having all that the Father has, should, because of the exact likeness and identity of what he has, go astray like Sabellius and fall into impiety, thinking him to be the Father, he said “was given to me,” and “I received,” and “was handed over to me,” only to show that he is not himself the Father, but the Father's Word and the eternal Son, who, because of his likeness to the Father, has eternally what he has from him, and because he is Son, has from the Father what he has eternally. For that “was given” and “was handed over” and the like do not lessen the Son's Godhead, but rather show him to be truly Son, can be learned from the sayings themselves. For if “all things” were handed over to him, first, he is other than all the things he received; then, being “heir of all things,” he alone is Son and proper to the Father by substance. For if he were one of all things, he would not be heir of all things; each would receive as the Father willed and gave. But as it is, receiving all things himself, he is other than all things and alone proper to the Father. And again, that “was given” and “was handed over” do not show that he once did not have them, one can see from a similar saying about all these things. For the Saviour himself says, “As the Father has life in himself, so he has given to the Son also to have life in himself.” By saying “he has given” he signifies that he himself is not the Father; but by saying “so” he shows the Son's natural likeness and propriety toward the Father. If, then, there was once a time when the Father did not have life, clearly the Son too once did not have it; for as the Father has, so the Son has too. But if it is impious to say this, and rather pious to say that the Father always has it, how is it not absurd, when the Son says that as the Father has, so the Son also has, for these men to say that he does not have it so, but otherwise? Rather, then, the Word is to be believed, and all things which he says he has received, always having them, he has from the Father; the Father has them from no one, but the Son from the Father. For as with the radiance: if the radiance itself were to say, “The light has given me to illuminate every place; and I do not illuminate of myself, but as the light wills,” in saying this it does not show that it once did not have this, but means, “I am proper to the light, and all that is its is mine.” So too, and much more, one can understand of the Son. For the Father, having given all things to the Son, again has all things in the Son; and when the Son has them, the Father again has them. For the Godhead of the Son is the Godhead of the Father; and so the Father exercises providence over all things in the Son.

### Scripture references

- Matt 28:18: allusion, high confidence
- John 3:35: allusion, high confidence
- Matt 11:27: quotation, high confidence
- Heb 1:2: quotation, high confidence
- John 5:26: quotation, high confidence

### Translation notes

- Sabellius taught that Father and Son are one person; Athanasius reads the language of “giving” as marking the Son's distinction from the Father, not a beginning.

### Citation (SBL)

Athanasius, C. Ar. 36 (Bright, 190–191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-36).

## Oration III Against the Arians 37

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-37
- Source: Bright, 191–192
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's questions in the Gospels do not prove ignorance, since one may ask what one knows (John 6:6); ignorance belongs to the flesh, not to the Godhead, and he knew Lazarus had died while far away.

### Greek text

37. Τῶν μὲν οὖν τοιούτων ῥητῶν τοιοῦτος ὁ νοῦς· περὶ δὲ τῶν ἀνθρωπίνως λεγομένων περὶ τοῦ Σωτῆρος, καὶ ταῦτα πάλιν εὐσεβῆ τὴν διάνοιαν ἔχει. Διὰ τοῦτο γὰρ καὶ προεξητάσαμεν τὰ τοιαῦτα, ἵνα, ἐὰν ἀκούσωμεν ἐπερωτῶντος αὐτοῦ, ποῦ Λάζαρος κεῖται, καὶ ὅταν εἰς τὰ μέρη Καισαρείας ἐλθὼν πυνθάνεται, Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι;’ καὶ, ‘Πόσους ἔχετε ἄρτους; καὶ, ‘Τί θέλετε ἵνα ποιήσω ὑμῖν;’ γινώσκωμεν ἐκ τῶν προειρημένων τὴν ὀρθὴν τῶν ῥητῶν διάνοιαν, καὶ μὴ σκανδαλιζώμεθα κατὰ τοὺς Χριστομάχους Ἀρειανούς. Πρῶτον μὲν οὖν τοῖς ἀσεβοῦσι τοῦτο ῥητέον, πόθεν νομίζουσιν ἀγνοεῖν αὐτόν; Οὐ γὰρ ὁ ἐπερωτῶν πάντως καὶ ἀγνοῶν ἐπερωτᾷ· ἀλλʼ ἔξεστι τὸν εἰδότα καὶ ἐρωτᾷν περὶ ὧν ἐπίσταται. Ἀμέλει καὶ ὁ Ἰωάννης ἐπερωτῶντα τὸν Χριστὸν, ‘Πόσους ἄρτους ἔχετε; ʼ οἶδε μὴ ἀγνοοῦντα, ἀλλὰ γινώσκοντα· φησὶ γὰρ, ‘Τοῦτο δὲ ἔλεγε πειράζων τὸν Φίλιππον· αὐτὸς γὰρ ᾔδει τί ἔμελλε ποιεῖν.’ εἰ δὲ ᾔδει ὅπερ ἐποίει, οὐκ ἄρα ἀγνοῶν, ἀλλὰ γινώσκων ἐπερωτᾷ. Ἀπὸ δὲ τούτου καὶ τὰ ὅμοια νοεῖν ἔξεστιν, ὅτι ὅταν ἐρωτᾷ ὁ Κύριος, οὐκ ἀγνοῶν ποῦ Λάζαρος κεῖται, οὐδὲ τίνα λέγουσιν αὐτὸν εἶναι οἱ ἄνθρωποι, ἐπερωτᾷ, ἀλλὰ γινώσκων ὅπερ ἠρώτα αὐτὸς, εἰδὼς τί μέλλει ποιεῖν· καὶ ταχέως μὲν αὐτῶν οὕτω τὸ σοφὸν ἐκβάλλεται. Ἂν δὲ φιλονεικῶσιν ἔτι διὰ τὸ ἐπερωτᾷν, ἀκουέτωσαν ὅτι ἐν μὲν τῇ θεότητι οὐκ ἔστιν ἄγνοια, τῆς δὲ σαρκὸς ἴδιόν ἐστι τὸ ἀγνοεῖν, καθάπερ εἴρηται. Καὶ ὅτι τοῦτο ἀληθές ἐστιν, ὅρα πῶς ὁ Κύριος, ὁ πυνθανόμενος ποῦ Λάζαρος κεῖται, αὐτὸς εἶπε μὴ παρὼν, ἀλλὰ καὶ μακρὰν ὢν, ‘Λάζαρος ἀπέθανε,, καὶ ποῦ ἀπέθανεν. Ὁ δὲ κατʼ αὐτοὺς νομιζόμενος ἀγνοεῖν, αὐτός ἐστιν ὁ τοὺς διαλογισμοὺς τῶν μαθητῶν προγινώσκων, καὶ εἰδὼς τὰ ἐν τῇ ἑκάστου καρδίᾳ, καὶ ‘τί ἐστιν ἐν τῷ ἀνθρώπῳ·’ καὶ τό γε μεῖζον, αὐτὸς μόνος γινώσκει τὸν Πατέρα, καὶ λέγει, ‘ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί.’

### English translation (Claude)

Such, then, is the sense of such sayings; and as for what is said of the Saviour in human terms, these things too have a pious meaning. For this is why we examined such matters beforehand: so that, if we hear him asking where Lazarus lies, and, when he comes into the region of Caesarea, inquiring, “Who do men say that I am?” and “How many loaves do you have?” and “What do you want me to do for you?”, we may know the right sense of these sayings from what has been said, and not be scandalized like the Christ-fighting Arians. First, then, this must be said to the impious: from where do they get the idea that he was ignorant? For one who asks does not necessarily ask because he is ignorant; one who knows may also ask about what he knows. Indeed, John knows that Christ, when he asked, “How many loaves do you have?”, was not ignorant but knew; for he says, “He said this to test Philip; for he himself knew what he was going to do.” And if he knew what he was doing, then he asked not in ignorance but knowing. From this one can understand the similar cases too: that when the Lord asks, he asks not because he is ignorant where Lazarus lies or who men say he is, but knowing what he himself was asking, and knowing what he was about to do; and so their cleverness is quickly thrown out. But if they still contend because of his asking, let them hear that in the Godhead there is no ignorance, but that ignorance is proper to the flesh, as has been said. And that this is true, see how the Lord who inquired where Lazarus lay himself said, when he was not present but far away, “Lazarus has died,” and where he had died. And he who according to them is supposed to be ignorant is the very one who foreknows the reasonings of the disciples, and knows what is in each one's heart, and “what is in man”; and, what is greater, he alone knows the Father, and says, “I am in the Father and the Father in me.”

### Scripture references

- John 11:34: allusion, high confidence
- Matt 16:13: quotation, high confidence
- Mark 6:38: quotation, high confidence
- Matt 20:32: quotation, high confidence
- John 6:5: allusion, high confidence
- John 6:6: quotation, high confidence
- John 11:14: quotation, high confidence
- Luke 9:47: allusion, medium confidence
- John 2:25: quotation, high confidence
- Matt 11:27: allusion, high confidence
- John 14:10: quotation, high confidence

### Translation notes

- Athanasius's principle here is that “in the Godhead there is no ignorance; ignorance is proper to the flesh.”
- Slips corrected: εἷναι to εἶναι, a Latin X in Χριστομάχους.

### Citation (SBL)

Athanasius, C. Ar. 37 (Bright, 191–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-37).

## Oration III Against the Arians 38

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-38
- Source: Bright, 192–193
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Ignorance, receiving, and being glorified belong to Christ's flesh; the Word bore our ignorance and received gifts as man so that grace, resting in him, might be secure for us, unlike Adam's.

### Greek text

38. Οὐκοῦν παντὶ τοῦτο δῆλόν ἐστιν, ὅτι τῆς μὲν σαρκός ἐστι τὸ ἀγνοεῖν, αὐτὸς δὲ ὁ Λόγος, ᾗ Λόγος ἐστὶ, τὰ πάντα καὶ πρὶν γενέσεως γινώσκει. Οὐδὲ γὰρ, ἐπειδὴ γέγονεν ἄνθρωπος, πέπαυται τοῦ εἶναι Θεός· οὐδὲ, ἐπειδὴ Θεός ἐστι, φεύγει τὸ ἀνθρώπινον· μὴ γένοιτο· ἀλλὰ μᾶλλον Θεὸς ὢν, προσελάμβανε τὴν σάρκα, καὶ ἐν σαρκὶ ὢν ἐθεοποίει τὴν σάρκα. Καὶ γὰρ ὥσπερ ἐν αὐτῇ ἐπυνθάνετο, οὕτω καὶ ἐν αὐτῇ τὸν νεκρὸν ἤγειρε· καὶ πᾶσιν ἔδειξεν ὅτι ὁ νεκροὺς ζωοποιῶν καὶ τὴν ψυχὴν ἀνακαλούμενος πολλῷ μᾶλλον τὰ κρυπτὰ πάντων ἐπιγινώσκει, καὶ ἐγίνωσκε ποῦ κεῖται Λάζαρος· ἀλλʼ ἐπυνθάνετο· ἐποίει γὰρ καὶ τοῦτο ὁ πανάγιος τοῦ Θεοῦ Λόγος, ὁ πάντα διʼ ἡμᾶς ὑπομείνας, ἵνα καὶ οὕτω τὴν ἄγνοιαν ἡμῶν βαστάξας, χαρίσηται γινώσκειν τὸν μόνον ἑαυτοῦ ἀληθινὸν Πατέρα, καὶ ἑαυτὸν τὸν διʼ ἡμᾶς ἐπὶ σωτηρίᾳ πάντων ἀποσταλέντα, ἧς μείζων οὐκ ἂν γένοιτο χάρις. Ὅταν τοίνυν καὶ περὶ ὧν προφασίζονται ῥητῶν λέγῃ ὁ Σωτὴρ, ‘ἐδόθη μοι ἐξουσία, ʼ καὶ, ‘δόξασόν σου τὸν Υἱὸν, ʼ λέγῃ τε ὁ Πέτρος, ‘ἐδόθη αὐτῷ ἐξουσία, ʼ τῇ αὐτῇ διανοίᾳ ταῦτα πάντα γινώσκομεν, ὅτι ἀνθρωπίνως διὰ τὸ σῶμα ταῦτα πάντα λέγει. Οὐ γὰρ χρείαν ἔχων, ὅμως αὐτὸς ὡς εἰληφὼς λέγεται ἅπερ ἐλάμβανεν ἀνθρωπίνως· ἵνα πάλιν, ὡς τοῦ Κυρίου λαβόντος, καὶ ὡς εἰς αὐτὸν ἀναπαυομένης τῆς δόσεως, βεβαία ἡ χάρις διαμείνῃ. Ἄνθρωπος μὲν γὰρ μόνος λαμβάνων δυνατὸν ἔχει καὶ τὸ ἀφαιρεθῆναι· καὶ τοῦτο ἐπὶ τοῦ Ἀδὰμ ἐδείχθη· λαβὼν γὰρ ἀπώλεσεν. Ἵνα δὲ ἀναφαίρετος ἡ χάρις γένηται, καὶ βεβαία φυλαχθῇ τοῖς ἀνθρώποις, διὰ τοῦτο αὐτὸς ἰδιοποιεῖται τὴν δόσιν, καὶ λέγει ἐξουσίαν εἰληφέναι, ὡς ἄνθρωπος, ἣν ἀεὶ ἔχει ὡς Θεός· καὶ λέγει, ‘δόξασόν με, ʼ ὁ ἄλλους δοξάζων, ἵνα δείξῃ ὅτι σάρκα χρῄζουσαν ἔχει τούτων. Διὸ κἀκείνης λαβούσης, ἐπειδὴ ἡ λαβοῦσα ἐν αὐτῷ ἐστι, καὶ προσλαβὼν αὐτὴν ἄνθρωπος γέγονεν, ὡς αὐτὸς εἰληφὼς λέγεται.

### English translation (Claude)

So it is clear to all that ignorance belongs to the flesh, while the Word himself, as Word, knows all things even before they come to be. For he did not cease to be God because he became man; nor, because he is God, does he shun what is human—God forbid!—but rather, being God, he took the flesh to himself, and being in the flesh he deified the flesh. For as he inquired in it, so too in it he raised the dead man; and he showed all that he who gives life to the dead and calls back the soul knows much more the hidden things of all; and he knew where Lazarus lay, yet he inquired. For the all-holy Word of God, who endured all things for our sake, did this too, so that, bearing our ignorance in this way as well, he might grant us to know his own only true Father, and himself, sent for our sake for the salvation of all—a grace than which none greater could be. When, then, concerning the sayings they allege as pretexts, the Saviour says, “Authority has been given to me,” and “Glorify your Son,” and Peter says, “Authority was given to him,” we understand all these in the same sense: that he says all these things humanly because of the body. For though he had no need, nevertheless he himself is said to have received what he received in human fashion, so that again, since it was the Lord who received and the gift rests in him, the grace might remain secure. For a mere man who receives is liable also to have it taken away; and this was shown in Adam, for having received he lost. But so that the grace might become irremovable and be kept secure for human beings, he makes the gift his own, and says that as man he has received authority which as God he always has; and he who glorifies others says, “Glorify me,” to show that he has flesh which needs these things. So, when the flesh received, since that which received is in him, and by taking it he became man, he himself is said to have received.

### Scripture references

- John 11:34: allusion, high confidence
- John 11:43: allusion, high confidence
- John 17:3: allusion, high confidence
- Matt 28:18: quotation, high confidence
- John 17:1: quotation, high confidence
- 1 Pet 3:22: allusion, low confidence
- John 17:5: quotation, high confidence

### Translation notes

- “Bearing our ignorance” presents Christ's human not-knowing as part of what he took on for our sake.
- “Peter says, ‘Authority was given to him’” is uncertain; compare 1 Pet 3:22.
- The text reads ἢν; corrected to ἣν.

### Citation (SBL)

Athanasius, C. Ar. 38 (Bright, 192–193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-38).

## Oration III Against the Arians 39

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-39
- Source: Bright, 193–194
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: If the Word himself needed and received glory and authority, he would have been improved by the body and humanity would have no hope; he already had what he asked for, and received it as man for us.

### Greek text

39. Εἰ μὲν οὖν, ὡς πολλάκις εἴρηται, οὐ γέγονεν ἄνθρωπος ὁ Λόγος, ἔστω τοῦ Λόγου καθʼ ὑμᾶς τὸ λαβεῖν, καὶ τὸ χρήζειν δόξης, καὶ τὸ ἀγνοεῖν· εἰ δὲ γέγονεν ἄνθρωπος (γέγονε γὰρ) ἀνθρώπου δέ ἐστι τὸ λαβεῖν, καὶ τὸ χρήζειν, καὶ τὸ ἀγνοεῖν, διὰ τί τὸν διδόντα ὡς λαμβάνοντα νομίζομεν, καὶ τὸν ἄλλοις χορηγοῦντα χρείαν ἔχειν ὑπονοοῦμεν, καὶ τὸν μὲν Λόγον διαιροῦμεν ἀπὸ τοῦ Πατρὸς, ὡς ἀτελῆ καὶ χρείαν ἔχοντα, τὴν δὲ ἀνθρωπότητα τῆς χάριτος ἐρημοῦμεν; εἰ γὰρ αὐτὸς ὁ Λόγος, ᾗ Λόγος ἐστὶ, διʼ ἑαυτόν ἐστι λαβὼν καὶ δοξασθεὶς, καὶ εἰ ἐκεῖνος κατὰ τὴν θεότητά ἐστιν ὁ ἁγιασθεὶς καὶ ἀναστὰς, ποία τοῖς ἀνθρώποις ἐστὶν ἐλπίς; μένουσι γὰρ, ὥσπερ ἧσαν, γυμνοὶ, καὶ δείλαιοι, καὶ νεκροὶ, οὐδὲν κοινὸν ἔχοντες πρὸς τὰ δοθέντα τῷ Υἱῷ. Τί δὲ καὶ ἐπεδήμει, καὶ ἐγίνετο σὰρξ ὁ Λόγος; εἰ μὲν ἵνα λάβῃ ταῦτα, ἅπερ λέγει εἰληφέναι, κενὸς ἦν τούτων πρὸ τούτου, ἐξ ἀνάγκης δὲ καὶ χάριν ὁμολογήσει μᾶλλον αὐτὸς τῷ σώματι, ὅτι, ὅτε γέγονεν εἰς αὐτὸ, τότε λαμβάνει ταῦτα παρὰ τοῦ Πατρὸς, μὴ εἶχε πρὸ τῆς εἰς τὴν σάρκα καθόδου. Καὶ γὰρ ἐκ τούτου βελτιωθεὶς φαίνεται μᾶλλον αὐτὸς διὰ τὸ σῶμα, ἢ τὸ σῶμα βελτιωθὲν διʼ αὐτόν. Ἀλλὰ τοῦτο Ἰουδαϊκόν ἐστι τὸ φρόνημα. Εἰ δʼ ἵνα λυτρώσηται τὸ γένος τῶν ἀνθρώπων, ἐπεδήμησεν ὁ Λόγος, καὶ ἵνα αὐτοὺς ἁγιάσῃ καὶ θεοποιήσῃ, γέγονεν ὁ Λόγος σὰρξ (τούτου γὰρ χάριν καὶ γέγονε)· τίνι λοιπὸν οὐκ ἔστι φανερὸν ὅτι ταῦθʼ ἅπερ εἰληφέναι λέγει, ὅτε γέγονε σὰρξ, οὐ διʼ ἑαυτὸν, ἀλλὰ διὰ τὴν σάρκα λέγει; ἐν ᾗ γὰρ ἦν λέγων, ταύτης ἦν καὶ τὰ διδόμενα χαρίσματα διʼ αὐτοῦ παρὰ τοῦ Πατρός. Τίνα δὲ ἦν ἃ ᾐτεῖτο, ἴδωμεν, καὶ τίνα ἦν ὅλως ἃ ἔλεγεν εἰληφέναι, ἵνα κἂν οὕτως αἰσθέσθαι δυνηθῶσιν ἐκεῖνοι. Δόξαν τοίνυν ᾐτεῖτο, καὶ ἔλεγε, ‘Πάντα μοι παρεδόθη·’ καὶ μετὰ τὴν ἀνάστασιν ‘ἐξουσίαν πᾶσάνʼ φησιν εἰληφέναι. Ἀλλὰ καὶ πρὶν εἴπῃ, ‘πάντα μοι παρεδόθη, πάντων ἦν Κύριος· ‘πάντα γὰρ διʼ αὐτοῦ ἐγένετο· καὶ ‘εἷς Κύριος ἦν, διʼ οὗ τὰ πάντα, ’ καὶ δόξαν μὲν αἰτῶν, ‘Κύριος τῆς δόξηςʼ ἦν καὶ ἔστιν, ὡς Παῦλός φησιν, ‘εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν.’ Εἶχε γὰρ ἣν ᾐτεῖτο λέγων, ‘τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. ʼ

### English translation (Claude)

If, then, as has often been said, the Word did not become man, let receiving, needing glory, and being ignorant belong, on your view, to the Word; but if he became man (and he did), and it belongs to man to receive, to need, and to be ignorant, why do we think of the giver as receiving, and suspect that he who supplies others has need, and divide the Word from the Father as imperfect and in need, and strip humanity of grace? For if the Word himself, as Word, received and was glorified for his own sake, and if it is he in his Godhead who was sanctified and rose, what hope is there for human beings? For they remain as they were, naked and wretched and dead, having nothing in common with what was given to the Son. And why did the Word come among us and become flesh? If it was to receive these things which he says he has received, he was empty of them before; and of necessity he would rather owe thanks to the body, because when he came into it he then received from the Father these things which he did not have before his descent into the flesh. For then he would appear rather to have been improved because of the body than the body improved because of him. But this is a Jewish way of thinking. But if the Word came to redeem the human race, and the Word became flesh to sanctify and deify them (for this is why he came), to whom is it not evident that the things he says he received when he became flesh he says not for his own sake but for the flesh's? For the gifts given through him from the Father belonged to the flesh in which he was speaking. Let us see what it was that he asked, and what in general he said he had received, so that even so they may be able to perceive it. He asked for glory, then, and said, “All things have been handed over to me”; and after the resurrection he says he has received “all authority.” But even before he said, “All things have been handed over to me,” he was Lord of all things, for “all things came into being through him,” and he was “one Lord, through whom are all things”; and when he asked for glory, he was and is “the Lord of glory,” as Paul says, “For if they had known, they would not have crucified the Lord of glory.” For he had the glory he asked for, saying, “with the glory which I had with you before the world was.”

### Scripture references

- John 1:14: allusion, high confidence
- Matt 11:27: quotation, high confidence
- Matt 28:18: allusion, high confidence
- John 1:3: quotation, high confidence
- 1 Cor 8:6: quotation, high confidence
- 1 Cor 2:8: quotation, high confidence
- John 17:5: quotation, high confidence

### Translation notes

- “A Jewish way of thinking” is the author's polemic, translated as written.

### Citation (SBL)

Athanasius, C. Ar. 39 (Bright, 193–194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-39).

## Oration III Against the Arians 40

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-40
- Source: Bright, 194–195
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ had authority over Satan, sin, and death before his resurrection; he says he “received” it in human fashion so that human beings, sharing in the divine nature, might have it through him.

### Greek text

40. Καὶ τὴν ἐξουσίαν δὲ ἣν ἔλεγε μετὰ τὴν ἀνάστασιν εἰληφέναι, ταύτην εἶχε καὶ πρὸ τοῦ λαβεῖν, καὶ πρὸ τῆς ἀναστάσεως. Αὐτὸς μὲν γὰρ ἐπετίμα διʼ ἑαυτοῦ τῷ Σατανᾷ λέγων, ‘Ὕπαγε ὀπίσω μου, Σατανᾶ·’ τοῖς δὲ μαθηταῖς ‘ἐδίδουʼ κατʼ αὐτοῦ ‘τὴν ἐξουσίαν, ʼ ὅτε καὶ, ὑποστρεψάντων αὐτῶν, ἔλεγεν, ‘Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν, πεσόντα ἐκ τοῦ οὐρανοῦʼ Ἀλλὰ καὶ πάλιν, ὅπερ ἔλεγεν εἰληφέναι, τοῦτο καὶ πρὸ τοῦ λαβεῖν ἔχων δείκνυται· τούς τε γὰρ δαίμονας ἀπήλαυνε· καὶ ἅπερ ‘ἔδησεν ὁ Σατανᾶς, ʼ ἔλυεν αὐτὸς, ὡς ἐπὶ τῆς ‘Ἀβραμιαίας θυγατρὸςʼ ἐποίησε· καὶ ἁμαρτίας ἠφίει, λέγων τῷ παραλυτικῷ, καὶ τῇ τοὺς πόδας ἀλειψάσῃ γυναικί· ‘Ἀφέωνταί σου αἱ ἁμαρτίαι.’ Καὶ νεκροὺς μὲν ἤγειρε, τοῦ δὲ τυφλοῦ τὴν γένεσιν ἀποκαθίστα, χαριζόμενος αὐτῷ τὸ βλέπειν. Καὶ ταῦτα ἐποίει, οὐ μέλλων ἕως λάβῃ, ἀλλʼ ‘ἐξουσιαστὴςʼ ὤν. Ὡς ἐκ τούτων δῆλον εἶναι ὅτι ἃ εἶχε Λόγος ὢν, ταῦτα καὶ γενόμενος ἄνθρωπος, καὶ μετὰ τὴν ἀνάστασιν, ἀνθρωπίνως εἰληφέναι λέγει, ἵνα διʼ αὐτὸν οἱ ἄνθρωποι ἐπὶ μὲν τῆς γῆς, ὡς ‘κοινωνοὶ γενόμενοι θείας φύσεως, ’ λοιπὸν ἐξουσίαν ἔχωσι κατὰ δαιμόνων, ἐν δὲ τοῖς οὐρανοῖς, ὡς ‘ἐλευθερωθέντες ἀπὸ τῆς φθορᾶς, ʼ αἰωνίως βασιλεύσωσι. Καθόλου γὰρ τοῦτο χρὴ γινώσκειν, ὅτι οὐδὲν ὧν λέγει εἰληφέναι, ὡς μὴ ἔχων ἔλαβεν· εἶχε γὰρ αὐτὰ ἀεὶ Θεὸς ὢν ὁ Λόγος. Λέγεται δὲ νῦν ἀνθρωπίνως ὅτι ἔλαβεν, ἵνα, τῆς σαρκὸς ἐν αὐτῷ λαμβανούσης, λοιπὸν ἐξ ἐκείνης καὶ εἰς ἡμᾶς διαμείνῃ βεβαίως. Καὶ γὰρ καὶ τὸ παρὰ τοῦ Πέτρου λεγόμενον, ὅτι ‘λαβὼν παρὰ Θεοῦ τιμὴν καὶ δόξαν, ὑποταγέντων αὐτῷ ἀγγέλων, ʼ τοιοῦτον ἔχει τὸν νοῦν. Ὡς ἐπυνθάνετο ἀνθρωπίνως, ἤγειρε δὲ θεϊκῶς τὸν Λάζαρον· οὕτω τὸ μὲν ‘ἔλαβενʼ ἀνθρωπίνως εἴρηται· ἡ δὲ τῶν ἀγγέλων ὑποταγὴ τὴν θεότητα τοῦ Λόγου δείκνυσι.

### English translation (Claude)

And the authority which he said he received after the resurrection he had also before receiving it, and before the resurrection. For he himself rebuked Satan in his own person, saying, “Get behind me, Satan”; and he “gave” the disciples “authority” against him, when, as they returned, he said, “I saw Satan fall like lightning from heaven.” And again, what he said he had received he is shown to have had before receiving it; for he drove out demons, and what “Satan had bound” he loosed, as he did for “the daughter of Abraham”; and he forgave sins, saying to the paralytic and to the woman who anointed his feet, “Your sins are forgiven.” He raised the dead, and restored the blind man's birth, granting him sight. And he did these things not waiting until he received, but being “one with authority.” So from these things it is clear that what he had as Word, this, having become man and after the resurrection, he says in human fashion that he received, so that through him human beings, on earth, as “partakers of the divine nature,” might henceforth have authority against demons, and in the heavens, as “set free from corruption,” might reign eternally. For in general one must know this: that nothing of what he says he received did he receive as not having it; for the Word, being God, always had these things. But it is now said in human fashion that he received, so that, since the flesh in him receives, it might henceforth pass securely from it to us as well. For what Peter says too, “having received from God honor and glory, angels being subjected to him,” has such a sense. As he inquired humanly but raised Lazarus divinely, so “he received” is said humanly, while the subjection of the angels shows the Godhead of the Word.

### Scripture references

- Matt 16:23: quotation, high confidence
- Luke 10:19: allusion, high confidence
- Luke 10:18: quotation, high confidence
- Luke 13:16: allusion, high confidence
- Matt 9:2: quotation, high confidence
- Luke 7:48: quotation, high confidence
- John 9:7: allusion, high confidence
- Matt 7:29: allusion, medium confidence
- 2 Pet 1:4: quotation, high confidence
- Rom 8:21: allusion, high confidence
- 2 Pet 1:17: quotation, high confidence
- 1 Pet 3:22: quotation, high confidence

### Translation notes

- The Peter quotation combines 2 Pet 1:17 and 1 Pet 3:22.
- The text reads θυγαττὸς; corrected to θυγατρὸς.

### Citation (SBL)

Athanasius, C. Ar. 40 (Bright, 194–195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/29/#p-40).

## Oration III Against the Arians 41

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-41
- Source: Bright, 195
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Human weaknesses in the Gospels belong to Christ's humanity, divine works to his Godhead, both in one Lord: true God in the flesh and true flesh in the Word.

### Greek text

41. Παύσασθε τοιγαροῦν, ὦ θεοστυγεῖς, καὶ μὴ ταπεινοῦτε τὸν Λόγον· μηδὲ παραιρεῖσθε τὴν θεότητα αὐτοῦ, ἥτις ἐστι τοῦ Πατρὸς, ὡς δεομένου, ἢ ἀγνοοῦντος· ἵνα μὴ τὰ ἑαυτῶν ἐπιῤῥίπτητε τῷ Χριστῷ, ὡς οἱ τότε λιθάζοντες αὐτὸν ἐποίουν Ἰουδαῖοι. Οὐ γὰρ τοῦ Λόγου, ᾗ Λόγος ἐστὶ, ταῦτα τυγχάνει ὄντα, ἀλλὰ τῶν ἀνθρώπων ἐστὶν ἴδια ταῦτα. Καὶ ὥσπερ πτύσαντος αὐτοῦ, καὶ ἐκτείναντος τὴν χεῖρα, καὶ φωνήσαντος Λάζαρον, οὐκ ἐλέγομεν ἀνθρώπινα εἶναι τὰ κατορθώματα, εἰ καὶ διὰ τοῦ σώματος ἐγίνετο, ἀλλὰ Θεοῦ· οὕτως ἐὰν τὰ ἀνθρώπινα λέγηται περὶ τοῦ Σωτῆρος ἐν τῷ εὐαγγελίῳ, πάλιν εἰς τὴν φύσιν τῶν λεγομένων ἐνορῶντες, καὶ ὡς ἀλλότρια ταῦτα Θεοῦ τυγχάνει ὄντα, μὴ τῇ θεότητι τοῦ Λόγου ταῦτα λογιζώμεθα, ἀλλὰ τῇ ἀνθρωπότητι αὐτοῦ, Εἰ γὰρ καὶ ‘ὁ Λόγος σὰρξ ἐγένετο, ʼ ἀλλὰ τῆς σαρκὸς ἴδια τὰ πάθη· καὶ εἰ ἡ σάρξ θεοφορεῖται ἐν τῷ Λόγῳ, ἀλλʼ ἡ χάρις καὶ ἡ δύναμίς ἐστι τοῦ Λόγου. Τὰ γοῦν ἔργα τοῦ Πατρὸς διὰ τῆς σαρκὸς ἐποίει· καὶ οὐδὲν ἧττον πάλιν τὰ πάθη τῆς σαρκὸς ἐδείκνυτο ἐν αὐτῷ· οἷον ἐπυνθάνετο καὶ ἤγειρε Λάζαρον· ἐπέπληττε τῇ μητρὶ, λέγων, ‘οὔπω ἥκει ἡ ὥρα μου, ’ καὶ εὐθὺς τὸ ὕδωρ οἶνον ἐποίει. Ἀληθινὸς γὰρ Θεὸς ἦν ἐν τῇ σαρκὶ, καὶ ἀληθὴς σὰρξ ἦν ἐν τῷ Λόγῳ. Διὰ τοῦτο ἐκ μὲν τῶν ἔργων ἐγνώριζεν ἑαυτὸν Υἱόν τε τοῦ Θεοῦ, καὶ τὸν ἑαυτοῦ Πατέρα· ἐκ δὲ τῶν τῆς σαρκὸς παθῶν ἐδείκνυεν ὅτι ἀληθὲς ἐφόρει σῶμα, καὶ ἴδιον ἦν αὐτοῦ τοῦτο.

### English translation (Claude)

Stop, then, you God-haters, and do not humble the Word; do not take away his Godhead, which is the Father's, as though he were in need or ignorant, lest you cast your own failings upon Christ, as the Jews did who stoned him then. For these things do not belong to the Word as Word, but are proper to human beings. And just as, when he spat, and stretched out his hand, and called Lazarus, we did not say the mighty deeds were human, even though they were done through the body, but God's; so, if human things are said of the Saviour in the Gospel, let us again look to the nature of what is said, and, since these things are foreign to God, let us not reckon them to the Godhead of the Word but to his humanity. For even though “the Word became flesh,” the passions are proper to the flesh; and even though the flesh bears God in the Word, the grace and the power are the Word's. He did the Father's works, at any rate, through the flesh; and none the less the passions of the flesh were shown in him; for instance, he inquired, and he raised Lazarus; he checked his mother, saying, “My hour has not yet come,” and at once made the water wine. For he was true God in the flesh, and true flesh in the Word. That is why he made himself known as Son of God, and made his Father known, from the works; and from the passions of the flesh he showed that he bore a true body, and that it was his own.

### Scripture references

- John 10:31: allusion, high confidence
- Mark 7:33: allusion, medium confidence
- John 11:43: allusion, high confidence
- John 1:14: quotation, high confidence
- John 2:4: quotation, high confidence
- John 2:9: allusion, high confidence

### Translation notes

- “The flesh bears God” renders θεοφορεῖται (literally “is God-borne”).
- “He checked his mother” renders ἐπέπληττε τῇ μητρὶ, referring to John 2:4.
- Slips corrected: ὧ to ὦ, οἷνον to οἶνον, ἢν to ἦν.

### Citation (SBL)

Athanasius, C. Ar. 41 (Bright, 195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-41).

## Oration III Against the Arians 42

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-42
- Source: Bright, 195–196
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Athanasius turns to Mark 13:32; the creator of times cannot be ignorant of a day, and Christ, who foretold the signs before the end, must know the end itself.

### Greek text

42. Τούτων οὕτως ὄντων, φέρε καὶ τὸ, ‘Περὶ δὲ τῆς ἡμέρας καὶ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι, οὐδὲ ὁ Υἱὸς, ʼ διερευνήσωμεν. Τοῦτο μὲν γὰρ μεγάλως μάλιστα ἀγνοήσαντες, καὶ ἐν τούτῳ σκοτοδινιῶντες, μεγάλην νομίζουσιν ἔχειν ἐν τούτῳ πρόφασιν τῆς αἱρέσεως αὐτῶν. Ἐγὼ δὲ καὶ τοῦτο προφασιζομένους αὐτοὺς, καὶ ἐν τούτῳ παρασκευαζομένους τοὺς αἱρετικοὺς, ὡς τοὺς γίγαντας, πάλιν θεομαχοῦντας αὐτοὺς ὁρῶ. Ὁ γὰρ οὐρανοῦ καὶ γῆς Κύριος, διʼ οὗ τὰ πάντα γέγονε, κρίνεται παρʼ αὐτοῖς περὶ ἡμέρας καὶ ὥρας· καὶ ὁ τὰ πάντα γινώσκων Λόγος κατηγορεῖται παρʼ αὐτῶν, ὡς ἀγνοῶν περὶ ἡμέρας· καὶ ὁ γινώσκων Υἱὸς τὸν Πατέρα λέγεται ἀγνοεῖν ἡμέρας ὥραν· ὧν τί ἂν τίς ἀφρονέστερον εἴποι, ἢ ποίαν τίς τούτοις ἐξισώσοι μανίαν; Διὰ τοῦ Λόγου γέγονε τὰ πάντα, καὶ χρόνοι, καὶ καιροὶ, καὶ νὺξ, καὶ ἡμέρα, καὶ πᾶσα ἡ κτίσις· καὶ ἀγνοεῖν ὁ δημιουργὸς τὸ ποίημα λέγεται; καὶ αὐτὸς μὲν οὖν ὁ εἱρμὸς τοῦ ἀναγνώσματος δείκνυσιν εἰδέναι τὸν Υἱὸν τοῦ Θεοῦ τὴν ὥραν, καὶ τὴν ἡμέραν, κἂν οἱ Ἀρειανοὶ τῇ ἀγνοίᾳ καταπίπτωσιν. 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 λέγοι, ‘Εἶςʼ εὐθὺς ἡ πόλις ἢ 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 διʼ ἄγνοιαν ἢ μακρὰν ἀποστήσῃ τοὺς ἀκούοντας, ἢ αὐτὸς λέγων, λάθῃ καὶ ὑπερβῇ τὸ σημαινόμενον·) οὕτω λέγων ὁ Κύριος τὰ πρὸ τῆς ἡμέρας καὶ τῆς ὥρας, οἶδεν ἀκριβῶς, καὶ οὐκ ἀγνοεῖ, πότε ἡ ὥρα καὶ ἡ ἡμέρα ἐνίσταται.

### English translation (Claude)

These things being so, come, let us examine also the saying, “But concerning the day and the hour no one knows, not even the angels, nor the Son.” For, being especially ignorant about this and growing dizzy over it, they think they have in it a great pretext for their heresy. But I see these heretics, alleging this too as a pretext and arming themselves with it, fighting against God again like the giants. For the Lord of heaven and earth, through whom all things came into being, is being judged by them about a day and an hour; and the Word who knows all things is accused by them of being ignorant about a day; and the Son who knows the Father is said to be ignorant of an hour of a day. What could one call more senseless than this, or what madness could one compare with it? Through the Word all things came into being—times, seasons, night and day, and the whole creation; and is the creator said to be ignorant of his own work? Indeed, the very sequence of the reading shows that the Son of God knows the hour and the day, even if the Arians fall into ignorance. For having said, “nor the Son,” he tells the disciples what comes before the day, saying, “This and this will happen, and then the end.” And he who tells what comes before the day surely knows the day too, which will appear after the things foretold. But if he did not know the hour, he would not have indicated what comes before it, not knowing when the hour will be. And as someone who wishes to point out a house or a city to those who do not know it describes what comes before the house or the city, and when he has indicated everything says, “Then at once comes the city,” or “the house,” the one pointing it out surely knows where the house or the city is (for if he did not know, he would not have described what comes before them, lest through ignorance he either lead his hearers far astray or, while speaking, himself overlook and pass by what he is pointing out); so the Lord, telling what comes before the day and the hour, knows exactly, and is not ignorant, when the hour and the day are at hand.

### Scripture references

- Mark 13:32: quotation, high confidence
- Matt 24:36: allusion, high confidence
- Matt 11:25: allusion, medium confidence
- John 1:3: allusion, high confidence
- Matt 24:14: allusion, medium confidence

### Translation notes

- This begins Athanasius's treatment of the Son's professed ignorance of the last day (3.42–50).
- “Then at once comes …” translates a phrase the digital text gives as “Εἶς εὐθὺς,” probably a slip for “Εἶτα εὐθὺς”; translated by sense.
- The text reads νομίζουσινἔχειν (words run together); corrected.

### Citation (SBL)

Athanasius, C. Ar. 42 (Bright, 195–196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-42).

## Oration III Against the Arians 43

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-43
- Source: Bright, 196–197
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ said “nor the Son” of the last day as man, because of his flesh: as Word he knows the end of all things, as man he does not, and he did not say “the Son of God,” lest the Godhead seem ignorant.

### Greek text

43. Τίνος οὖν ἕνεκεν, γινώσκων, οὐκ εἶπε φανερῶς 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, ʼ 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 ἀνθρωπίνης 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 διʼ αὐτοῦ ἐγένετο, οὐδʼ ὅτε ἦν παρʼ αὐτῷ τῷ Πατρὶ ὁ Λόγος ‘ἁρμόζωνʼ τὰ πάντα, οὐδὲ πρὸ τοῦ γενέσθαι ἄνθρωπος ἔλεγε ταῦτα· ἀλλʼ ὅτε ‘ὁ Λόγος σὰρξ ἐγένετο.’ Διὰ τοῦτο καὶ πάντα, ὅσα μετὰ τὸ γενέσθαι ἄνθρωπος, ἀνθρωπίνως λέγει, ταῦτα τῇ ἀνθρωπότητι 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 εἰργάσατο. 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, δόξασόν σου τὸν Υἱὸν, ʼ δῆλός ἐστιν ὅτι καὶ τὴν περὶ τοῦ πάντων τέλους ὥραν, ὡς μὲν Λόγος, γινώσκει, ὡς δὲ ἄνθρωπος, ἀγνοεῖ· ἀνθρώπου γὰρ 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, ʼ ἵνα δείξῃ ὅτι, εἰδὼς ὡς Θεὸς, ἀγνοεῖ σαρκικῶς. Οὐκ εἴρηκε γοῦν, ‘οὐδὲ ὁ Υἱὸς τοῦ Θεοῦ οἶδεν, ʼ ἵνα μὴ ἡ θεότης ἀγνοοῦσα φαίνηται· ἀλλʼ ἀπλῶς, ‘οὐδὲ ὁ Υἱὸς, ʼ ἵνα τοῦ ἐξ ἀνθρώπων γενομένου Υἱοῦ ἡ ἄγνοια ᾖ.

### English translation (Claude)

Why, then, though he knew, he did not tell the disciples plainly at that time, no one may inquire curiously, since he himself kept silent about it. “For who has known the mind of the Lord? Or who has been his counselor?” But why, though he knew, he said that “not even the Son knows,” I think no believer is ignorant: that he said this too, no less, as man, because of the flesh. For this too is not a defect of the Word, but of human nature, to which ignorance is proper. And one may see this well again if one examines, with a good conscience, the occasion too: when and to whom the Saviour said these things. He did not say them when the heaven came into being through him, nor when the Word was with the Father himself “harmonizing” all things, nor before he became man, but when “the Word became flesh.” That is why it is just to ascribe to his humanity everything that he says in human fashion after he became man. For it is proper to the Word to know the things that have been made, and not to be ignorant of their beginning and end; for they are his works; and he knows how many they are, and until when he has wrought their continuance. And knowing the beginning and end of each, he surely knows also the general and common end of all. Indeed, when he says in the Gospel, with respect to his humanity, “Father, the hour has come; glorify your Son,” it is clear that he knows the hour of the end of all things as Word, but as man is ignorant of it; for ignorance is proper to man, and especially of these things. But this too belongs to the Saviour's love for humankind. For since he has become man, he is not ashamed, because of the flesh that is ignorant, to say, “I do not know,” so as to show that, knowing as God, he is ignorant according to the flesh. At any rate, he did not say, “not even the Son of God knows,” lest the Godhead should appear ignorant, but simply, “nor the Son,” so that the ignorance might belong to the Son who was born of human beings.

### Scripture references

- Rom 11:34: quotation, high confidence
- Mark 13:32: quotation, high confidence
- Prov 8:30: allusion, high confidence
- John 1:14: quotation, high confidence
- John 17:1: quotation, high confidence

### Translation notes

- Athanasius's answer to Mark 13:32 is that the Son knows the hour “as Word” but is ignorant of it “as man,” and that he spoke so out of love for humankind.
- Slips corrected: ᾗττον to ἧττον, οἷδεν to οἶδεν.

### Citation (SBL)

Athanasius, C. Ar. 43 (Bright, 196–197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-43).

## Oration III Against the Arians 44

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-44
- Source: Bright, 197–198
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ does not say “nor the Spirit,” showing that his not knowing is human; as the one who knows the Father, creates and determines all things, and has all that is the Father's, the Son knows the day.

### Greek text

44. Διὰ τοῦτο καὶ περὶ ἀγγέλων λέγων, οὐκ εἴρηκεν ἐπαναβαίνων, ὅτι ‘οὐδὲ τὸ Πνεῦμα τὸ ἅγιον· ʼ ἀλλʼ ἐσιώπησε, δεικνὺς κατὰ δύο ταῦτα, ὅτι εἰ τὸ Πνεῦμα οἶδεν, πολλῷ μᾶλλον ὁ Λόγος, ᾗ Λόγος ἐστὶν, οἶδε, παρʼ 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 Πατέρα· ‘οὐδεὶςʼ γὰρ, φησὶ, ‘γινώσκει τὸν Πατέρα εἰ μὴ ὁ Υἱός.’ Πᾶς δὲ πλὴν τῶν Ἀρειανῶν συνομολογήσειεν 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 Υἱοῦ ὥρισται, καὶ οἶδεν αὐτὸς τὸ διʼ αὐτοῦ ὁρισθέν. Οὐδὲν γάρ ἐστιν ὃ μὴ διὰ Υἱοῦ γέγονέ τε καὶ ὥρισται· οὐκοῦν αὐτὸς, δημιουργὸς ὢν τοῦ παντὸς, οἶδεν ὁποῖον καὶ ὁπόσον, καὶ ἕως τίνος αὐτὸ γενέσθαι βεβούληται ὁ Πατήρ· ἐν δὲ τῷ πόσῳ καὶ μέχρι τίνος ἐστὶν ἡ τούτων ἀλλαγή. Πάλιν τε εἰ ‘πάντα τὰ τοῦ Πατρὸς τοῦ Υἱοῦ ἐστιν, ’ (τοῦτο γὰρ αὐτὸς εἴρηκε·) τοῦ δὲ Πατρός ἐστι τὸ εἰδέναι τὴν ἡμέραν, δῆλον ὅτι καὶ ὁ Υἱὸς οἶδεν, ἴδιον ἔχων καὶ τοῦτο ἐκ τοῦ Πατρός. Καὶ πάλιν, εἰ ὁ Υἱὸς ‘ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν τῷ Υἱῷʼ οἶδε δὲ ὁ Πατὴρ τὴν ἡμέραν καὶ τὴν ὥραν, φανερὸν ὅτι καὶ ὁ Υἱὸς, ἐν τῷ Πατρὶ ὢν καὶ εἰδὼς τὰ ἐν τῷ Πατρὶ, οἶδε καὶ αὐτὸς τὴν ἡμέραν καὶ τὴν ὥραν. Εἰ δὲ καὶ εἰκών ἐστιν ἀληθινὴ τοῦ Πατρὸς ὁ Υἱὸς, οἶδε δὲ ὁ Πατὴρ τὴν ἡμέραν καὶ τὴν ὥραν, δῆλον ὅτι καὶ τοῦ εἰδέναι ταῦτα τὴν ὁμοιότητα τοῦ Πατρὸς ὁ Υἱὸς ἔχει. Καὶ οὐ θαυμαστὸν, εἰ διʼ οὗ ‘τὰ πάντα γέγονε, καὶ ἐν ᾧ ‘συνέστηκεʼτὰ ὅλα, οἶδεν αὐτὸς τὰ γενόμενα, καὶ πότε τούτων ἑκάστου καὶ κοινῇ τὸ τέλος· ἀλλʼ ὅτι καὶ αὕτη ἡ προπέτεια, πρέπουσα τῇ μανίᾳ τῶν Ἀρειομανιτῶν οὖσα, εἰς τοσαύτην ἡμᾶς ἀπολογίαν ἠνάγκασεν ἐλθεῖν. Συναριθμοῦντες γὰρ τοῖς γενητοῖς τὸν Υἱὸν τοῦ Θεοῦ τὸν ἀίδιον Λόγον, κατʼ ὀλίγον καὶ αὐτὸν τὸν Πατέρα ἐλάττονα τῆς κτίσεως μελετῶσι λέγειν. Εἰ γὰρ ὁ τὸν Πατέρα γινώσκων οὐκ οἶδε τὴν ἡμέραν οὐδὲ τὴν ὥραν, φοβοῦμαι μὴ μείζων ἔσται, ὡς ἂν ἐκεῖνοι μανέντες εἴποιεν, ἡ περὶ τῆς κτίσεως, μᾶλλον δὲ ἡ περὶ τοῦ ἐλάττονος μέρους τῆς κτίσεως γνῶσις τῆς περὶ τοῦ Πατρὸς γνώσεως.

### English translation (Claude)

That is why, when speaking of the angels, he did not go on to say, “nor the Holy Spirit,” but kept silent, showing by this two things: that if the Spirit knows, much more does the Word, as Word, know, from whom the Spirit too receives; and that, by keeping silent about the Spirit, he has made it plain that it was with respect to his human ministry that he said, “nor the Son.” And a proof of this is that, having said humanly, “not even the Son knows,” he nevertheless shows divinely that he knows all things. For the Son whom he says does not know the day he says knows the Father; “for no one,” he says, “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 the whole includes its end. And if the day and the hour have already been determined by the Father, it is clear that they have been determined through the Son, and that he himself knows what was determined through him. For there is nothing that did not come into being and was not determined through the Son; so he, being the creator of the universe, knows of what kind and how great the Father has willed it to be, and until when; and in the “how great” and “until when” lies its change. And again, if “all that is the Father's is the Son's” (for he himself said this), and knowing the day belongs to the Father, it is clear that the Son too knows it, having this too as his own from the Father. And again, if the Son is “in the Father and the Father in the Son,” and the Father knows the day and the hour, it is evident that the Son too, being in the Father and knowing what is in the Father, himself knows the day and the hour. And if the Son is the true image of the Father, and the Father knows the day and the hour, it is clear that the Son has the likeness of the Father in knowing these things too. And it is not wonderful that he through whom “all things came into being,” and in whom the universe “holds together,” himself knows the things that came into being, and when the end of each of them and of all in common will be; what is wonderful is that this rashness, befitting the madness of the Ariomaniacs, has forced us to come to so long a defence. For by numbering the Son of God, the eternal Word, with originated things, they are gradually practising to say that the Father himself is less than creation. For if he who knows the Father does not know the day or the hour, I fear lest knowledge of creation, or rather of the lesser part of creation, should be greater, as those madmen might say, than knowledge of the Father.

### Scripture references

- Mark 13:32: quotation, high confidence
- John 16:14: allusion, high confidence
- Matt 11:27: quotation, high confidence
- John 16:15: quotation, high confidence
- John 14:10: quotation, high confidence
- Col 1:15: allusion, medium confidence
- John 1:3: quotation, high confidence
- Col 1:17: quotation, high confidence

### Translation notes

- Slips corrected: ᾗ restored (ὁ Λόγος, ᾗ Λόγος ἐστὶν), οἷδε to οἶδε, οἴδεν to οἶδεν.

### Citation (SBL)

Athanasius, C. Ar. 44 (Bright, 197–198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-44).

## Oration III Against the Arians 45

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-45
- Source: Bright, 198–199
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ tells the disciples “you do not know,” never “I do not know” as God; and as the one who brought the flood and foretold it to Noah, he knows the day of his own coming.

### Greek text

45. Ἀλλʼ ἐκεῖνοι μὲν, οὕτως εἰς τὸ Πνεῦμα βλασφημοῦντες, προσδοκάτωσαν μὴ λαμβάνειν ποτὲ τῆς ἀσεβείας ταύτης ‘ἄφεσιν, ʼ ὡς ὁ Κύριος εἴρηκεν· οἱ δὲ φιλόχριστοι καὶ Χριστοφόροι γινώσκομεν ὡς οὐκ ἀγνοῶν ὁ Λόγος, ᾗ Λόγος ἐστὶν, ἔλεγεν, ‘οὐκ οἶδα· ʼ οἶδε γάρ· ἀλλὰ τὸ ἀνθρώπινον δεικνὺς, ὅτι τῶν ἀνθρώπων ἴδιόν ἐστι τὸ ἀγνοεῖν, καὶ ὅτι σάρκα ἀγνοοῦσαν ἐνεδύσατο, ἐν ὢν, σαρκικῶς ἔλεγεν, ‘οὐκ οἶδα, ’ Τότε γοῦν εἰρηκὼς ὅτι ‘οὐδὲ ὁ Υἱὸς οἶδε, ʼ καὶ τῶν κατὰ Νῶε ἀνθρώπων τὴν ἄγνοιαν παραθεὶς, εὐθὺς ἐπήγαγε, ‘Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε οὐδὲ ὑμεῖς ποίᾳ ὥρᾳ ὁ Κύριος ὑμῶν ἔρχεται, ʼ καὶ πάλιν, ‘ᾗ οὐ δοκεῖτε ὥρᾳ, ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεται· διʼ ὑμᾶς γὰρ κἀγὼ γενόμενος ὡς ὑμεῖς, εἶπον, οὐδὲ ὁ Υἱός.’ Ἔδει δὲ, εἴπερ ἦν ἀγνοῶν θεϊκῶς, εἰπεῖν, ‘Γρηγορεῖτε οὖν, ὅτι οὐκ οἶδα·’ καὶ, ‘ᾗ οὐ δοκῶ ὥρᾳ·’ νῦν δὲ, τοῦτο μὲν οὐκ εἶπεν· εἰρηκὼς δὲ, ὅτι ‘οὐκ οἴδατε ὑμεῖς, ’ καὶ, ‘ᾗ οὐ δοκεῖτε, ʼ ἔδειξεν ὅτι τῶν ἀνθρώπων ἐστὶ τὸ ἀγνοεῖν· διʼ οὓς καὶ αὐτὸς, τὴν ὁμοίαν αὐτῶν ἔχων σάρκα, καὶ ἄνθρωπος γενόμενος, ἔλεγεν, ‘οὐδὲ ὁ Υἱὸς οἶδεν·’ ‘οὐκ οἶδεʼ γὰρ σαρκὶ, καίπερ ὡς Λόγος γινώσκων. Καὶ τὸ κατὰ Νῶε δὲ παράδειγμα πάλιν ἐλέγχει τὴν ἀναίδειαν τῶν Χριστομάχων· καὶ γὰρ κἀκεῖ οὐκ εἶπεν, ‘οὐκ ἔγνων, ’ ἀλλʼ, ‘οὐκ ἔγνωσαν, ἕως ἦλθεν ὁ κατακλυσμός. Οἱ μὲν γὰρ ἄνθρωποι οὐκ ἐγίνωσκον· ὁ δὲ τὸν κατακλυσμὸν ἐπαγαγὼν (αὐτὸς δὲ ἦν ὁ Σωτὴρ) ἐγίνωσκε τὴν ἡμέραν καὶ τὴν ὥραν, ἐν ᾗ ‘τοὺς καταῤῥάκτας τοῦ οὐρανοῦʼ ἤνοιγε, καὶ τὰς ‘ἀβύσσουςʼ ἐῤῥήγευε, καὶ τῷ Νῶε εἴρηκεν· ‘Εἴσελθε σὺ καὶ οἱ υἱοί σου εἰς τὴν κιβωτόν.’ Εἰ δὲ ἦν ἀγνοῶν, οὐκ ἂν προέλεγε τῷ Νῶε, ‘Ἔτι γὰρ ἡμερῶν ἑπτὰ, ἐγὼ ἐπάγω τὸν κατακλυσμὸν ἐπὶ τὴν γῆν. ʼ Εἰ δὲ ἐκ τῆς εἰκόνος τῆς κατὰ τὸν Νῶε σημαίνει τὴν ἡμέραν, ἔγνω δὲ τὴν ἡμέραν τοῦ κατακλυσμοῦ, οἶδεν ἄρα καὶ τὴν ἡμέραν τῆς ἑαυτοῦ παρουσίας.

### English translation (Claude)

But let them, blaspheming thus against the Spirit, expect never to receive “forgiveness” for this impiety, as the Lord said; but we who love Christ and bear Christ know that the Word said “I do not know” not as being ignorant, as Word (for he knows), but showing his humanity: that ignorance is proper to human beings, and that he had put on flesh that is ignorant, and, being in it, he said according to the flesh, “I do not know.” At any rate, having then said that “not even the Son knows,” and having set out the ignorance of the people in Noah's time, he at once added, “Watch, therefore, for you do not know at what hour your Lord is coming,” and again, “The Son of man is coming at an hour you do not expect”—“for I too, having become like you for your sake, said, ‘nor the Son.’” But if he were ignorant divinely, he ought to have said, “Watch, therefore, for I do not know,” and “at an hour I do not expect”; but as it is, he did not say this, but by saying “you do not know” and “you do not expect” he showed that ignorance belongs to human beings; and it was for their sake that he too, having flesh like theirs and having become man, said, “not even the Son knows”; for he does not know in the flesh, though as Word he knows. And the example of Noah again refutes the shamelessness of the Christ-fighters; for there too he did not say, “I did not know,” but “they did not know until the flood came.” For the people did not know; but he who brought the flood (and that was the Saviour) knew the day and the hour in which he opened “the floodgates of heaven” and broke open “the deeps,” and said to Noah, “Go in, you and your sons, into the ark.” If he had been ignorant, he would not have foretold to Noah, “For in seven more days I will bring the flood upon the earth.” And if he signifies the day by the image of Noah's time, and knew the day of the flood, then he knows the day of his own coming as well.

### Scripture references

- Matt 12:31: allusion, high confidence
- Mark 13:32: quotation, high confidence
- Matt 24:37: allusion, high confidence
- Matt 24:42: quotation, high confidence
- Matt 24:44: quotation, high confidence
- Matt 24:39: quotation, high confidence
- Gen 7:11: allusion, high confidence
- Gen 7:1: quotation, high confidence
- Gen 7:4: quotation, high confidence

### Translation notes

- “For I too, having become like you for your sake, said, ‘nor the Son’” is Athanasius's paraphrase of Christ's meaning, not Scripture.
- Slips corrected: εἷπον to εἶπον, εἷπεν to εἶπεν.

### Citation (SBL)

Athanasius, C. Ar. 45 (Bright, 198–199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-45).

## Oration III Against the Arians 46

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-46
- Source: Bright, 199–200
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: In the parable of the virgins the ignorance is the disciples'; Christ, the coming judge and bridegroom, knows the hour, as he knew where Lazarus lay and what Peter would confess, though he asked in human fashion.

### Greek text

46. Καὶ τὴν κατὰ τὰς παρθένους δὲ ὁμοίωσιν εἰρηκὼς, φανερώτερον πάλιν ἔδειξε, τίνες εἰσὶν οἱ ἀγνοοῦντες τὴν ἡμέραν καὶ τὴν ὥραν, λέγων, ‘Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν ἢ τὴν ὥραν, ’ ὁ πρὸ ὀλίγου λέγων, ‘οὐδεὶς οἶδεν, οὐδὲ ὁ Υἱὸς, ʼ νῦν οὐκ εἶπεν, ὅτι ‘ἐγὼ οὐκ οἶδα, ʼ ἀλλʼ ὅτι ‘ὑμεῖς οὐκ οἴδατε.’ Οὕτως ἄρα πυνθανομένων τῶν μαθητῶν περὶ τοῦ τέλους, καλῶς εἶπε τότε καὶ τὸ ‘οὐδὲ ὁ Υἱὸς, ʼ σαρκικῶς διὰ τὸ σῶμα, ἵνα δείξῃ ὅτι, ὡς ἄνθρωπος, οὐκ οἶδεν· ἀνθρώπων γὰρ ἴδιον τὸ ἀγνοεῖν. Εἰ μέντοι Λόγος ἐστὶ, καὶ αὐτός ἐστιν ‘ὁ ἐρχόμενος, καὶ αὐτὸς κριτὴς, καὶ αὐτὸς ὁ νυμφίος, οἶδε πότε καὶ ποίᾳ ὥρᾳ ἔρχεται, καὶ πότε μέλλει λέγειν, ‘Ἔγειραι, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός.’ Ὥσπερ γὰρ, ἄνθρωπος γενόμενος, μετὰ ἀνθρώπων πεινᾷ καὶ διψᾷ καὶ πάσχει, οὕτω μετὰ μὲν τῶν ἀνθρώπων, ὡς ἄνθρωπος, οὐκ οἶδε· θεικῶς δὲ, ἐν τῷ Πατρὶ ὢν Λόγος καὶ Σοφία, οἶδε, καὶ οὐδέν ἐστιν ὃ ἀγνοεῖ. Οὕτως καὶ περὶ Λαζάρου πάλιν ἀνθρωπίνως πυνθάνεται, ὁ ἀπελθὼν ἐγεῖραι αὐτὸν, καὶ εἰδὼς πόθεν ἀνακαλέσηται τὴν Λαζάρου ψυχήν· μεῖζον δὲ τὸ εἰδέναι ποῦ ἦν ἡ ψυχὴ τοῦ εἰδέναι ποῦ ἔκειτο τὸ σῶμα· ἀλλὰ ἀνθρωπίνως ἐπηρώτα, ἵνα θεϊκῶς ἀνεγείρῃ. Οὕτω καὶ τῶν μαθητῶν πυνθάνεται ἐλθὼν εἰς τὰ μέρη Καισαρείας, καίπερ εἰδὼς καὶ πρὶν ἀποκρίνασθαι τὸν Πέτρον. Εἰ γὰρ ὁ Πατὴρ ἀπεκάλυψε τῷ Πέτρῳ περὶ ὧν ὁ Κύριος ἐπυνθάνετο, δῆλόν ἐστιν ὅτι διὰ τοῦ Υἱοῦ γέγονεν ἡ ἀποκάλυψις· ‘οὐδεὶς γὰρ ‘οἶδε τὸν Υἱὸν, ’ φησὶν, ‘εἰ μὴ ὁ Πατὴρ, καὶ τὸν Πατέρα, εἰ μὴ ὁ Υἱὸς, καὶ ᾧ ἐὰν θέλῃ ὁ Υἱὸς ἀποκαλύψαι. Εἰ δὲ διʼ Υἱοῦ ἥ τε τοῦ Πατρὸς καὶ τοῦ Υἱοῦ γνῶσις ἀποκαλύπτεται, οὐκ ἀμφίβολον ὡς αὐτὸς ὁ πυνθανόμενος Κύριος, πρότερον ἀποκαλύψας τῷ Πέτρῳ παρὰ τοῦ Πατρὸς, ὕστερον ἀνθρωπίνως ἐπυνθάνετο, ἵνα καὶ τοῦτο δείξῃ, ὅτι σαρκικῶς πυνθανόμενος, ᾔδει θεϊκῶς ἃ ἔμελλε λέγειν ὁ Πέτρος· οἶδεν ἄρα ὁ Υἱὸς, γινώσκων τὰ πάντα, καὶ γινώσκων τὸν ἑαυτοῦ Πατέρα, ἧς γνώσεως οὔτε μεῖζον οὔτε τελειότερον ἄν τι γένοιτο.

### English translation (Claude)

And having told the parable of the virgins, he again showed more plainly who they are who do not know the day and the hour, saying, “Watch, therefore, for you do not know the day or the hour.” He who a little before said, “No one knows, not even the Son,” now did not say, “I do not know,” but “you do not know.” So when the disciples asked about the end, he fittingly said then too, “nor the Son,” according to the flesh, because of the body, to show that as man he does not know; for ignorance is proper to human beings. But since he is the Word, and he himself is “the one who is coming,” and himself the judge, and himself the bridegroom, he knows when and at what hour he is coming, and when he will say, “Awake, O sleeper, and arise from the dead, and Christ will shine on you.” For as, having become man, he hungers and thirsts and suffers with human beings, so with human beings, as man, he does not know; but divinely, being Word and Wisdom in the Father, he knows, and there is nothing of which he is ignorant. So too, again, about Lazarus he inquires in human fashion, he who went to raise him and knew from where he would call back Lazarus's soul; and it is a greater thing to know where the soul was than to know where the body lay; but he asked humanly in order to raise him divinely. So too he inquires of the disciples when he came into the region of Caesarea, although he knew even before Peter answered. For if the Father revealed to Peter the things about which the Lord was inquiring, it is clear that the revelation came through the Son; “for no one knows the Son,” he says, “except the Father, nor the Father except the Son and anyone to whom the Son wills to reveal him.” And if the knowledge both of the Father and of the Son is revealed through the Son, there is no doubt that the Lord who inquired, having first revealed it to Peter from the Father, afterwards inquired in human fashion, to show this too: that, inquiring according to the flesh, he knew divinely what Peter was going to say. So the Son knows, since he knows all things and knows his own Father, than which knowledge nothing could be greater or more perfect.

### Scripture references

- Matt 25:13: quotation, high confidence
- Mark 13:32: quotation, high confidence
- Matt 11:3: allusion, medium confidence
- Matt 25:6: allusion, medium confidence
- Eph 5:14: quotation, high confidence
- John 11:34: allusion, high confidence
- Matt 16:13: allusion, high confidence
- Matt 16:17: allusion, high confidence
- Matt 11:27: quotation, high confidence

### Translation notes

- Slips corrected: Οὔτως to Οὕτως, a stray period after ψυχὴ.

### Citation (SBL)

Athanasius, C. Ar. 46 (Bright, 199–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-46).

## Oration III Against the Arians 47

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-47
- Source: Bright, 200–201
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Paul says “I do not know” of his own vision though he knew, as Elisha kept silent about Elijah's ascent; if the Arians grant that Paul knew, much more must Christ know when he says “I do not know.”

### Greek text

47. Ἱκανὰ μὲν οὖν ταῦτα πρὸς ἔλεγχον αὐτῶν· ἐβουλόμην δὲ ἐρωτῆσαι, ἵνα καὶ οὕτως ἐχθροὶ μᾶλλον τῆς ἀληθείας δεικνύωνται καὶ Χριστομάχοι. Ὁ ἀπόστολος ἐν τῇ δευτέρᾳ πρὸς Κορινθίους ἐπιστολῇ γράφων φησὶν, ‘Οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, εἴτε ἐν σώματι, οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος, οὐκ οἶδα· ὁ Θεὸς οἶδε, ’ Τί τοίνυν φατέ; οἶδεν ὁ ἀπόστολος ὃ πέπονθεν ἐν τῇ ὀπτασίᾳ, κἂν λέγῃ, ‘οὐκ οἶδα, ʼ ἢ οὐκ οἶδεν; εἰ μὲν οὖν οὐκ οἶδε, σκοπεῖτε, μὴ, μαθόντες πίπτειν, πέσητε καὶ εἰς τὴν τῶν Φρυγῶν παρανομίαν τῶν λεγόντων μὴ εἰδέναι τοὺς προφήτας, μηδὲ τοὺς ἄλλους τοὺς διακονήσαντας τὸν Λόγον, μήτε ἃ ποιοῦσι, μήτε περὶ τίνων ἀπαγγέλλουσιν· εἰ δὲ οἶδε λέγων, ‘οὐκ οἶδα· (εἶχε γὰρ ἐν ἑαυτῷ τὸν Χριστὸν ἀποκαλύπτοντα αὐτῷ τὰ πάντα·) πῶς οὐκ ἀληθῶς ἐξεστραμμένη τῶν θεομάχων καὶ αὐτοκατάκριτός ἐστιν αὐτῶν ἡ καρδία; τὸν μὲν ἀπόστολον λέγοντα, ‘οὐκ οἶδα, ʼ λέγουσιν εἰδέναι, τὸν δὲ Κύριον λέγοντα, ‘οὐκ οἶδαʼ λέγουσι μὴ εἰδέναι; Εἰ γὰρ ἐπειδὴ Χριστὸς ἦν ἐν αὐτῷ, οἶδεν ὁ Παῦλος ἅπερ λέγει, ‘οὐκ οἶδα·’ πῶς οὐχὶ μᾶλλον αὐτὸς ὁ Χριστὸς οἶδε, κἂν λέγῃ, ‘οὐκ οἶδα;’ Ὁ μὲν οὖν ἀπόστολος ἀποκαλύπτοντος αὐτῷ τοῦ Κυρίου οἶδεν ὃ πέπονθε· διὰ τοῦτο γὰρ καὶ φησὶν, ‘οἶδα ἄνθρωπον ἐν Χριστῷ·’ εἰδὼς δὲ τὸν ἄνθρωπον, οἶδε καὶ πῶς ὁ ἄνθρωπος ἡρπάγη. Ὁ γοῦν Ἐλισσαῖος, βλέπων τὸν Ἠλίαν, οἶδε καὶ πῶς ἀνελήφθη· ἀλλὰ καίπερ γινώσκων, ὅμως τῶν υἱῶν τῶν προφητῶν νομιζόντων τὸν Ἠλίαν ‘εἰς ἓν τῶν ὁρέων ὑπὸ τοῦ Πνεύματος ἐῤῥίφθαι, ʼ αὐτὸς τὴν μὲν ἀρχὴν γινώσκων ὃ ἑώρακεν, ἔπειθε τοὺς ἄνδρας· βιαζομένων δὲ ἐκείνων, σεσιώπηκε, καὶ συνεχώρησεν ἀπελθεῖν. Ἆῤ οὖν, ἐπειδὴ σεσιώπηκεν, οὐκ ἐγίνωσκεν; ἐγίνωσκε μὲν οὖν· ἀλλʼ ὡς οὐκ εἰδὼς συνεχώρησεν, ἵνʼ ἐκεῖνοι, πεισθέντες, μηκέτι διστάζωσι περὶ τῆς ἀναλήψεως Ἠλίου. Οὐκοῦν πολλῷ μᾶλλον ὁ Παῦλος, αὐτὸς ὢν ὁ ἁρπαγεὶς, οἶδε καὶ πῶς ἡρπάγη. Καὶ γὰρ Ἠλίας ἐγίνωσκε· καὶ εἰ ἐπυνθάνετό τις, εἶπεν ἂν πῶς ἀνελήφθη. Λέγει δὲ ὅμως ὁ Παῦλος, ‘οὐκ οἶδα, ʼ δύο τούτων χάριν, ὥς γε νομίζω· ἑνὸς μὲν, ὡς αὐτὸς εἶπεν, ἵνα μὴ ‘διὰ τὴν ὑπερβολὴν τῶν ἀποκαλύψεωνʼ ἕτερόν τις αὐτὸν ‘λογίσηται, ὑπὲρ ὃ βλέπει·’ ἑτέρου δὲ, ὅτι, τοῦ Σωτῆρος εἰπόντος, ‘οὐκ οἶδα, ʼ ἔπρεπε καὶ αὐτὸν εἰπεῖν, ‘οὐκ οἶδα, ʼ ἵνα μὴ φαίνηται ‘δοῦλος ὢν ὑπὲρ τὸν Κύριον αὐτοῦ, καὶ μαθητὴς ὑπὲρ τὸν διδάσκαλον. ʼ

### English translation (Claude)

These things are sufficient to refute them; but I wanted to ask them a question, so that even so they may be shown still more to be enemies of the truth and Christ-fighters. The apostle, writing in the second letter to the Corinthians, says, “I know a man in Christ fourteen years ago—whether in the body I do not know, or out of the body I do not know; God knows.” What, then, do you say? Does the apostle know what he experienced in the vision, even though he says “I do not know,” or does he not know? If he does not know, take care lest, having learned to fall, you fall also into the lawlessness of the Phrygians, who say that the prophets and the others who ministered the Word did not know either what they were doing or what they were proclaiming. But if he knows, while saying, “I do not know” (for he had Christ in himself revealing all things to him), how is the heart of the fighters against God not truly perverted and self-condemned, when they say that the apostle, who says “I do not know,” knows, but that the Lord, who says “I do not know,” does not know? For if, because Christ was in him, Paul knows what he says he does not know, how much more does Christ himself know, even if he says, “I do not know”? The apostle, then, knows what he experienced, since the Lord revealed it to him; for this is why he also says, “I know a man in Christ”; and knowing the man, he knows also how the man was caught up. Elisha, at any rate, seeing Elijah, knew also how he was taken up; but although he knew, yet when the sons of the prophets thought that Elijah had been “cast by the Spirit onto one of the mountains,” he at first, knowing what he had seen, tried to persuade the men; but when they pressed him, he fell silent and let them go. Did he, then, not know, because he fell silent? He did know; but he gave way as though he did not know, so that they, once persuaded, might no longer doubt about the taking up of Elijah. Much more, then, does Paul, being himself the one who was caught up, know also how he was caught up. For Elijah too knew, and if anyone had asked, he would have said how he was taken up. Yet Paul says, “I do not know,” for two reasons, as I think: one, as he himself said, so that no one might “think of him more than what he sees” “because of the surpassing greatness of the revelations”; the other, that, since the Saviour had said, “I do not know,” it was fitting that he too should say, “I do not know,” lest he seem, “being a servant, to be above his Lord, and a disciple above the teacher.”

### Scripture references

- 2 Cor 12:2: quotation, high confidence
- 2 Cor 12:3: quotation, high confidence
- 2 Kgs 2:16: quotation, high confidence
- 2 Kgs 2:17: allusion, high confidence
- 2 Cor 12:6: quotation, high confidence
- 2 Cor 12:7: quotation, high confidence
- Matt 10:24: quotation, high confidence

### Translation notes

- The “Phrygians” are the Montanists, whose prophets were said to speak in ecstasy without understanding.
- Slips corrected: οἷδα to οἶδα, οἷδε to οἶδε, a stray period after ἑώρακεν, αὐτὰς to αὐτὸς.

### Citation (SBL)

Athanasius, C. Ar. 47 (Bright, 200–201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-47).

## Oration III Against the Arians 48

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-48
- Source: Bright, 201–202
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ said “I do not know” for our profit, to end fruitless questions without lying, since he spoke as man; after the resurrection, with his flesh deified, he said instead, “It is not for you to know” (Acts 1:7).

### Greek text

48. Οὐκοῦν ὁ τῷ Παύλῳ δεδωκὼς εἰδέναι πολλῷ μᾶλλον αὐτὸς οἶδε. Καὶ γὰρ καὶ λέγων τὰ πρὸ τῆς ἡμέρας, οἶδε, καθὰ προεῖπον, καὶ πότε ἡ ἡμέρα καὶ πότε ἡ ὥρα· καὶ ὅμως εἰδὼς, λέγει, ‘οὐδὲ ὁ Υἱὸς οἶδε.’ Τίνος μὲν οὖν χάριν τότε εἶπεν, ‘οὐκ οἶδα, ʼ ἃ αὐτὸς, ὡς Δεσπότης, οἶδεν; Ὡς διερευνῶντα στοχάζεσθαι χρὴ. τῆς ἡμῶν ἕνεκα λυσιτελείας, ὥς γε νομίζω, τοῦτο πεποίηκε· (παράσχοι δὲ αὐτὸς τῇ προθέσει τὸν νοῦν τῆς ἀληθείας.) Ἐν ἀμφοτέροις ἡμῖν τὸ χρήσιμον ἐφύλαξεν ὁ Σωτήρ· εἰ γὰρ τὰ μὲν πρὸ τοῦ τέλους ἀπαντῶντα δεδήλωκεν, ἵνα μὴ, ὡς εἶπεν αὐτὸς, ξενισθῶμεν, μηδὲ ‘θροηθῶμεν, ’ γινομένων αὐτῶν, ἀλλὰ καὶ ἐκ τούτων τὸ μετὰ ταῦτα τέλος προσδοκῶμεν· περὶ δὲ τῆς ἡμέρας καὶ τῆς ὥρας οὐκ ἠθέλησε θεϊκῶς εἰπεῖν ὅτι ‘οἶδα·’ ἀλλὰ σαρκικῶς διὰ τὴν σάρκα τὴν ἀγνοοῦσαν, καθὰ προεῖπον, εἶπεν ὅτι ‘οὐκ οἶδα·’ ἵνα μηκέτι ἐπερωτήσωσιν αὐτὸν, καὶ λοιπὸν ἢ μὴ εἰρηκὼς λυπήσῃ τότε τοὺς μαθητὰς, ἢ εἰρηκὼς, παρὰ τὸ συμφέρον αὐτοῖς καὶ πᾶσιν ἡμῖν ποιήσῃ. Ὃ γὰρ ἂν ποιῇ, τοῦτο πάντως ὑπὲρ ἡμῶν ἐστιν, ἐπειδὴ καὶ διʼ ἡμᾶς ‘ὁ Λόγος σὰρξ ἐγένετο.’ Διʼ ἡμᾶς τοίνυν εἶπε καὶ τὸ ‘οὐδὲ ὁ Υἱὸς οἶδε·’ καὶ οὔτε ἐψεύσατο τοῦτο εἰρηκώς (ἀνθρωπίνως γὰρ εἶπεν, ὡς ἄνθρωπος, ‘οὐκ οἶδαʼ), οὔτε ἀφῆκε τοὺς μαθητὰς αὐτὸν βιάσασθαι εἰπεῖν· εἰρηκὼς γὰρ, ‘οὐκ οἶδα, ʼ ἔστησε κἀκείνων τὴν ἐρώτησιν. Ἐν γοῦν ταῖς Πράξεσι τῶν ἀποστόλων ἐστὶ γεγραμμένον, ἡνίκα ἐπέβηʼ τοῖς ἀγγέλοις, ἀναβαίνων ὡς ἄνθρωπος, καὶ ἀναφέρων εἰς τὸν οὐρανὸν ἣν ἐφόρει σάρκα· ὅτε καὶ οἱ μαθηταὶ τοῦτο βλέποντες, πάλιν ἠρώτων, ‘Πότε τὸ τέλος ἔσται, καὶ πότε σὺ παραγίνῃ;’ εἶπεν αὐτοῖς φανερώτερον, ‘Οὐχ ὑμῶν ἐστι γνῶναι χρόνους ἢ καιροὺς, οὓς ὁ Πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ.’ Καὶ οὐκ εἶπε τότε, ‘οὐδὲ ὁ Υἱὸς, ’ ὥσπερ εἶπεν πρὸ τούτου ἀνθρωπίνως, ἀλλʼ, ‘ὑμῶν οὐκ ἔστι γνῶναι Λοιπὸν γὰρ ἦν ἡ σὰρξ ἀναστᾶσα, καὶ ἀποθεμένη τὴν νέκρωσιν, καὶ θεοποιηθεῖσα· καὶ οὐκέτι ἔπρεπε σαρκικῶς αὐτὸν ἀποκρίνασθαι ἀνερχόμενον εἰς τοὺς οὐρανοὺς, ἀλλὰ λοιπὸν θεϊκῶς διδάξαι, ὅτι ‘οὐχ ὑμῶν ἐστι γνῶναι χρόνους ἢ καιροὺς, οὓς ὁ Πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ· ἀλλὰ λήψεσθε δύναμιν.’ Τίς δὲ ἡ δύναμις τοῦ Πατρὸς ἢ ὁ Υἱός; ‘Χριστὸς γὰρ Θεοῦ δύναμις καὶ Θεοῦ Σοφία.’

### English translation (Claude)

So he who gave Paul to know knows much more himself. For in telling what comes before the day he knows, as I said before, both when the day and when the hour will be; and yet, knowing, he says, “not even the Son knows.” Why, then, did he say at that time, “I do not know,” about what he, as Master, knows? As far as one who searches may conjecture, he did this, as I think, for our profit (may he himself grant my attempt the mind of truth). In both respects the Saviour preserved what is useful for us. For he made known what will happen before the end, so that, as he himself said, we might not be startled or “troubled” when these things happen, but from them might expect the end that follows; but about the day and the hour he did not wish to say divinely, “I know,” but said according to the flesh, because of the flesh that is ignorant, as I said before, “I do not know,” so that they might not ask him further, and so that he would neither grieve the disciples by not telling nor, by telling, act against what was profitable for them and for all of us. For whatever he does is surely for our sake, since it was for us too that “the Word became flesh.” For our sake, then, he also said, “not even the Son knows”; and he neither lied in saying this (for he said humanly, as man, “I do not know”), nor let the disciples force him to tell; for by saying, “I do not know,” he stopped their questioning. In the Acts of the Apostles, at any rate, it is written that when he mounted up above the angels, ascending as man and carrying up into heaven the flesh he bore, and the disciples, seeing this, asked again, “When will the end be, and when will you come?”, he said to them more plainly, “It is not for you to know times or seasons, which the Father has set by his own authority.” And he did not then say, “nor the Son,” as he had said before in human fashion, but “it is not for you to know.” For by then the flesh had risen, and had put off mortality, and had been deified; and it was no longer fitting for him, as he was going up into the heavens, to answer according to the flesh, but thenceforth to teach divinely: “It is not for you to know times or seasons, which the Father has set by his own authority; but you will receive power.” And what is the power of the Father but the Son? “For Christ is the power of God and the wisdom of God.”

### Scripture references

- Matt 24:6: allusion, high confidence
- Mark 13:32: quotation, high confidence
- John 1:14: quotation, high confidence
- Acts 1:6: allusion, high confidence
- Acts 1:7: quotation, high confidence
- Acts 1:8: quotation, high confidence
- 1 Cor 1:24: quotation, high confidence

### Translation notes

- Athanasius offers his explanation of Christ's purpose as a conjecture (“as I think”).
- The disciples' question in Acts 1:6 is paraphrased.
- Slips corrected: οἷδε to οἶδε (twice).

### Citation (SBL)

Athanasius, C. Ar. 48 (Bright, 201–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-48).

## Oration III Against the Arians 49

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-49
- Source: Bright, 202–203
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's “not even the Son knows” protects believers against demons and the Antichrist who claim to know the end, and keeps them watchful, since neither the world's end nor one's own death is known.

### Greek text

49. Οἶδεν ἄρα ὁ Υἱὸς, Λόγος ὤν· τοῦτο γὰρ λέγων ἐσήμαινεν, ὅτι ‘ἐγὼ οἶδα, ἀλλʼ οὐκ ἔστιν ὑμῖν γνῶναι· διʼ ὑμᾶς γὰρ καὶ ἐν τῷ ὄρει καθήμενος σαρκικῶς εἶπον, “οὐδὲ ὁ Υἱὸς οἶδε, ” διὰ τὸ ὑμῶν καὶ πάντων συμφέρον· συμφέρει γὰρ ὑμῖν καὶ περὶ τῶν ἀγγέλων καὶ περὶ τοῦ Υἱοῦ οὕτως ἀκοῦσαι, διὰ τοὺς ἐσομένους μετὰ ταῦτα πλάνους, ἵνα, κἂν “ὡς ἄγγελοι μετασχηματίσωνται” δαίμονες, καὶ περὶ τῆς συντελείας ἐπιχειρήσωσι λέγειν, μὴ πιστεύσητε, ὡς ἀγνοούντων αὐτῶν. Ἂν δὲ καὶ ὁ Ἀντίχριστος μεταποιήσας ἑαυτὸν λέγῃ, “Ἐγώ εἰμι ὁ Χριστὸς, ” καὶ πειράσῃ καὶ αὐτὸς περὶ τῆς ἡμέρας καὶ συντελείας λέγειν, πρὸς τὸ πλανῆσαι τοὺς ἀκούοντας· ἔχοντες ὑμεῖς παρʼ ἐμοῦ τὴν φωνὴν, ὅτι “οὐδὲ ὁ Υἱὸς, ” μηδὲ ἐκείνῳ πιστεύσητε.” Ἄλλως τε οὐδὲ εἰδέναι πάλιν πότε τὸ τέλος, ἢ πότε τοῦ τέλους ἡ ἡμέρα, συμφέρει τοῖς ἀνθρώποις, ἵνα μὴ, γνόντες, καταφρονηταὶ τοῦ μεταξὺ χρόνου γένωνται, περιμένοντες τὰς ἐγγὺς τοῦ τέλους ἡμέρας· τότε γὰρ μόνον ἑαυτῶν ἐπιμελεῖσθαι προφασίσονται. Διὰ τοῦτο καὶ τὸ ἑκάστου τέλος τοῦ θανάτου σεσιώπηκεν, ἵνα μὴ, προφάσει τῆς γνώσεως φυσιωθέντες, οἱ ἄνθρωποι ἀμελεῖν ἑαυτῶν τὸ πλεῖστον ἄρξωνται τοῦ χρόνου. Ἀμφότερα δὴ οὖν, καὶ τὸ καθόλου τέλος, καὶ τὸ ἑκάστου πέρας ἔκρυψεν ἀφʼ ἡμῶν ὁ Λόγος (καὶ γὰρ καὶ ἐν τῷ καθόλου τὸ ἑκάστου τέλος ἐστὶ, καὶ ἐν τῷ ἑκάστου τέλει τὸ καθόλου συνάγεται), ἵνα, ἀδήλου αὐτοῦ ὄντος καὶ ἀεὶ προσδοκωμένου, καθʼ ἡμέραν ὡς καλούμενοι προκόπτωμεν, ‘τοῖς ἔμπροσθεν ἐπεκτεινόμενοι, τῶν δὲ ὄπισθεν ἐπιλανθανόμενοι.’ Τίς γὰρ, γινώσκων μὲν τὴν ἡμέραν τοῦ τέλους, οὐχ ὑπερτίθεται, τὸν μεταξὺ χρόνον· ἀγνοῶν δὲ, οὐ καθʼ ἡμέραν ἕτοιμος γίνεται; Διὰ τοῦτο γὰρ ἐπὶ τούτοις ἐπέφερεν ὁ Σωτὴρ, λέγων· ‘Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε οὐδὲ ὑμεῖς, ποίᾳ ὥρᾳ ὁ Κύριος ὑμῶν ἔρχεται·’ καὶ, ‘ᾗ οὐ δοκεῖτε ὥρᾳ, ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεται·’ διὰ τὸ συμφέρον ἄρα τὸ ἐκ τῆς ἀγνοίας τοῦτο εἴρηκε. Καὶ γὰρ καὶ τοῦτο λέγων, βούλεται διὰ παντὸς ἡμᾶς ἑτοίμους γενέσθαι· ‘Ὑμεῖς γὰρ, ʼ φησὶν, ‘οὐκ οἴδατε· ἐγὼ δὲ ὁ Κύριος οἶδα πότε ἔρχομαι, κἂν οἱ Ἀρειανοί με μὴ προσδοκῶσι Λόγον ὄντα τοῦ Πατρός.’

### English translation (Claude)

So the Son knows, being Word; for in saying this he meant: “I know, but it is not for you to know; for it was for your sake too that, sitting on the mountain, I said according to the flesh, ‘not even the Son knows,’ for your good and the good of all. For it is good for you to hear this about the angels and about the Son, because of the deceivers who will come later; so that, even if demons ‘disguise themselves as angels’ and attempt to speak about the consummation, you may not believe them, since they do not know. And if the Antichrist too, disguising himself, says, ‘I am the Christ,’ and he too tries to speak about the day and the consummation in order to deceive those who hear, you, having from me the saying ‘not even the Son,’ may not believe him either.” Besides, again, it is not good for human beings to know when the end is, or when the day of the end will be, lest, knowing it, they become careless of the time in between, waiting for the days near the end; for they will make that their excuse for caring for themselves only then. That is why he also kept silent about each one's end in death, lest human beings, puffed up by the knowledge, begin to neglect themselves for most of their time. Both, then—the general end and each one's own limit—the Word has hidden from us (for each one's end is contained in the general end, and in each one's end the general is summed up), so that, since it is unknown and always awaited, we may advance day by day as those who are called, “reaching forward to what lies ahead and forgetting what lies behind.” For who, if he knew the day of the end, would not put off using the time in between; but not knowing it, who would not make himself ready day by day? That is why the Saviour added to these words, saying, “Watch, therefore, for you do not know at what hour your Lord is coming,” and “The Son of man is coming at an hour you do not expect.” So he said this for the profit that comes from not knowing. For in saying this too he wills 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 expect me as the Word of the Father.”

### Scripture references

- Mark 13:3: allusion, medium confidence
- Mark 13:32: quotation, high confidence
- 2 Cor 11:14: quotation, high confidence
- Matt 24:5: quotation, high confidence
- Phil 3:13: quotation, high confidence
- Matt 24:42: quotation, high confidence
- Matt 24:44: quotation, high confidence

### Translation notes

- The words in quotation marks at the beginning and end are Athanasius's paraphrase of Christ's meaning.
- Slips corrected: ὑμίν to ὑμῖν, ᾖ to ᾗ.

### Citation (SBL)

Athanasius, C. Ar. 49 (Bright, 202–203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-49).

## Oration III Against the Arians 50

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-50
- Source: Bright, 203
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: God asked Adam and Cain questions without being ignorant; so the same Son, now in the flesh, asks his disciples as man; Athanasius turns next to Luke 2:52.

### Greek text

50. Ὁ μὲν οὖν Κύριος, τὸ ἡμῶν συμφέρον ὑπὲρ ἡμᾶς γινώσκων, οὕτως ἠσφαλίσατο τοὺς μαθητάς· καὶ αὐτοὶ ταῦτα μαθόντες, διωρθώσαντο μέλλοντας ἐν τούτῳ πλανᾶσθαι τοὺς ἀπὸ Θεσσαλονίκης. Ἐπειδὴ δὲ οἱ Χριστομάχοι οὐδʼ οὕτω καταδύονται, βούλομαι, καίπερ εἰδὼς σκληροτέραν ἔχοντας αὐτοὺς τοῦ Φαραὼ τὴν καρδίαν, ἐρωτῆσαι πάλιν καὶ περὶ τούτου. Ἐν τῷ παραδείσῳ πυνθάνεται ὁ Θεὸς λέγων, ‘Ἀδὰμ, ποῦ εἶ; ʼ ἐξετάζει δὲ καὶ τὸν Κάϊν· ‘Ποῦ Ἄβελ ὁ ἀδελφός σου;’ Τί τοίνυν καὶ περὶ τούτου φατέ; εἰ γὰρ ἀγνοεῖν αὐτὸν νομίζετε, καὶ διὰ τοῦτο πυνθάνεσθαι, Μανιχαίοις μὲν ἤδη προσετέθητε· αὐτῶν γὰρ τὸ τοιοῦτον τόλμημα· εἰ δὲ, φοβούμενοι φανερῶς ὀνομασθῆναι Μανιχαῖοι, βιάζεσθε ἑαυτοὺς εἰπεῖν, ὅτι γινώσκων πυνθάνεται, τί ἄτοπον ἢ τί ξένον ὁρῶντες, οὕτω πεπτώκατε, εἰ ὁ Υἱὸς, ἐν ᾧ τότε ἐπυνθάνετο ὁ Θεὸς, ὁ αὐτὸς Υἱὸς καὶ νῦν σάρκα περιβεβλημένος πυνθάνεται τῶν μαθητῶν ὡς ἄνθρωπος; εἰ μὴ ἄρα Μανιχαῖοι γενόμενοι μέμφεσθαι θελήσητε καὶ τὴν τότε γενομένην πρὸς τὸν Ἀδὰμ ἐρώτησιν, ἵνα μόνον καὶ ὑμεῖς νεανιεύησθε ἐν ταῖς κακονοίαις. Καὶ γὰρ ἐν πᾶσιν ἐλεγχόμενοι, τονθορύζετε πάλιν διὰ τὸ εἰρημένον παρὰ τοῦ Λουκᾶ, ὃ καλῶς μὲν εἴρηται, κακῶς δὲ ὑμεῖς διανοεῖσθε, Τί δὲ τοῦτό ἐστιν, ἀναγκαῖον παραθέσθαι, ἵνα καὶ οὕτως αὐτῶν ἡ διεφθαρμένη διάνοια δειχθῇ.

### English translation (Claude)

The Lord, then, knowing our profit better than we do, made the disciples secure in this way; and they, having learned these things, corrected the Thessalonians, who were about to go astray on this point. But since the Christ-fighters are not put down even so, I wish, although I know that their heart is harder than Pharaoh's, to question them again about this too. In paradise God inquires, saying, “Adam, where are you?” and he questions Cain too: “Where is Abel your brother?” What, then, do you say about this? If you think that he was ignorant and therefore inquired, you have already joined the Manichees; for such daring is theirs. But if, fearing to be openly called Manichees, you force yourselves to say that he inquired though he knew, what absurdity or strangeness do you see, that you have fallen so, if the Son, in whom God inquired then, the same Son, now clothed with flesh, inquires of the disciples as man? Unless indeed, having become Manichees, you wish to find fault also with the question put to Adam then, simply so that you may run wild in your ill will. For, refuted on every point, you mutter again because of what is said by Luke, which is well said but ill understood by you. What this is must be set out, so that even so their corrupt understanding may be shown.

### Scripture references

- 2 Thess 2:2: allusion, high confidence
- Exod 7:13: allusion, medium confidence
- Gen 3:9: quotation, high confidence
- Gen 4:9: quotation, high confidence
- Luke 2:52: allusion, high confidence

### Translation notes

- The Manichees were said to argue from God's questions in Genesis that the God of the Old Testament was ignorant.
- Slips corrected: Φναραὼ to Φαραὼ, and a leaked number “(16.)” is removed.

### Citation (SBL)

Athanasius, C. Ar. 50 (Bright, 203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-50).

## Oration III Against the Arians 51

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-51
- Source: Bright, 203–204
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Luke 2:52 cannot mean that the Word as God advanced, since he is equal to God, always in the Father, and himself the source of wisdom and grace to all.

### Greek text

51. Φησὶ τοίνυν ὁ Λουκᾶς· ‘Καὶ Ἰησοῦς προέκοπτε σοφίᾳ καὶ ἡλικίᾳ, καὶ χάριτι παρὰ Θεῷ καὶ ἀνθρώποις.’ Τὸ μὲν οὖν ῥητόν ἐστι τοῦτο· ἐπειδὴ δὲ καὶ ἐν τούτῳ προσκόπτουσιν, ἀναγκαῖον πάλιν αὐτοὺς ὡς τοὺς Φαρισαίους καὶ τοὺς Σαδδουκαίους ἐρωτῆσαι, περὶ οὗ φησιν ὁ Λουκᾶς. Ἔστι δὲ οὕτως· Ἰησοῦς Χριστὸς ἄνθρωπός ἐστιν, ὡς οἱ ἄλλοι πάντες ἄνθρωποι, ἢ Θεός ἐστι σάρκα φορῶν; Εἰ μὲν οὖν κοινὸς ἄνθρωπος κατὰ τοὺς ἄλλους ἀνθρώπους καὶ αὐτός ἐστιν, ἔστω πάλιν ὡς ἄνθρωπος ‘προκόπτων.’ Τοῦτο μέντοι τοῦ Σαμοσατέως ἐστὶ τὸ φρόνημα, ὃ τῇ μὲν δυνάμει καὶ ὑμεῖς φρονεῖτε, τῷ δὲ ὀνόματι μόνον ἀρνεῖσθε διὰ τοὺς ἀνθρώπους. Εἰ δὲ Θεός ἐστι σάρκα φορῶν, ἐπειδὴ καὶ τοῦτό ἐστιν ἀληθῶς, καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ Θεὸς ὢν ἐπὶ γῆς κατῆλθε, ποίαν εἶχε προκοπὴν ὁ ‘ἴσα Θεῷʼ ὑπάρχων; ἢ ποῦ εἶχεν αὐξάνειν ὁ Υἱὸς, ἀεὶ ὢν ἐν τῷ Πατρί; Εἰ γὰρ ὁ ἀεὶ ὢν ἐν τῷ Πατρὶ προκόπτει, τί ἄρα ἐστὶν ἐπέκεινα τοῦ Πατρὸς, ἵνʼ ἀπὸ τούτου καὶ προκόψῃ; ἔπειτα ὡς ἐπὶ τοῦ λαβεῖν καὶ δοξασθῆναι τὰ αὐτὰ καλὸν εἰπεῖν· εἰ ἄνθρωπος γενόμενος προέκοπτε, δῆλόν ἐστιν ὡς, πρὸ τοῦ γενέσθαι ἄνθρωπος, ἀτελὴς ἦν· καὶ μᾶλλον ἡ σὰρξ αἰτία τῆς τελειώσεως αὐτοῦ γέγονεν, ἢ αὐτὸς τῆς σαρκός. Πάλιν τε εἰ Λόγος ὢν προκόπτει, τί μεῖζον ἔχει γενέσθαι Λόγου καὶ Σοφίας, καὶ Υἱοῦ, καὶ Θεοῦ δυνάμεως; ταῦτα γάρ ἐστιν ὁ Λόγος, ὧν εἴ τις ὡς ἀκτῖνα μετασχεῖν πως δύναιτο, ὁ τοιοῦτος παντέλειος ἐν ἀνθρώποις, καὶ ἴσος ἀγγέλοις γίνεται. Καὶ γὰρ καὶ ἄγγελοι, καὶ ἀρχάγγελοι, καὶ κυριότητες, καὶ πᾶσαι αἱ δυνάμεις, καὶ θρόνοι, τοῦ Λόγου μετέχοντες, ‘βλέπουσι διαπαντὸς τὸ πρόσωπον τοῦ Πατρὸς αὐτοῦ.’ Πῶς οὖν ὁ ἄλλοις τὴν τελειότητα παρασχὼν αὐτὸς μετʼ ἐκείνους προκόπτει; ἄγγελοι γὰρ καὶ τὴν ἀνθρωπίνην αὐτοῦ γένεσιν διηκόνησαν· καὶ τὸ λεγόμενον παρὰ τοῦ Λουκᾶ μετὰ τὴν διακονίαν τῶν ἀγγέλων εἴρηται. Πῶς οὖν ὅλως κἂν εἰς ἐνθύμησιν ἐλθεῖν ἀνθρώπου δύναται; ἢ πῶς ἡ Σοφία ἐν σοφίᾳ προέκοπτεν; ἢ πῶς ὁ ἄλλοις χάριν διδοὺς (καθὼς ὁ Παῦλος, διὰ πάσης ἐπιστολῆς διʼ αὐτοῦ δίδοσθαι τὴν χάριν γινώσκων, φησὶν, ‘Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων ὑμῶνʼ), αὐτὸς ἐν χάριτι προέκοπτεν; ἢ γὰρ ψεύδεσθαι τὸν ἀπόστολον λεγέτωσαν, ἢ μηδὲ Σοφίαν εἶναι τὸν Υἱὸν λέγειν τολμάτωσαν. Ἢ εἰ Σοφία ἐστὶν, ὡς εἶπεν ὁ Σολομὼν, καὶ ὁ Παῦλος ἔγραψε, ‘Χριστὸς Θεοῦ δύναμις καὶ Θεοῦ σοφία, ’ ποίαν ἡ Σοφία προκοπὴν ἐπεδέχετο;

### English translation (Claude)

Luke, then, says, “And Jesus advanced in wisdom and stature, and in grace with God and men.” This is the saying; but since they stumble over this too, it is necessary again to question them, as the Pharisees and Sadducees were questioned, about the one of whom Luke speaks. The question is this: Is Jesus Christ a man like all other men, or is he God bearing flesh? If he too is an ordinary man like other men, then let him advance, as a man. This, however, is the thought of the Samosatene, which you too hold in effect, though you deny it in name only because of what people would say. But if he is God bearing flesh, as he truly is, and the Word became flesh, and being God he came down to earth, what advance could he have who is “equal to God”? Or where could the Son grow, being always in the Father? For if he who is always in the Father advances, what then is there beyond the Father from which he could advance? Then, it is well to say here the same as about receiving and being glorified: if, having become man, he advanced, it is clear that before becoming man he was imperfect; and the flesh has rather become the cause of his perfection than he of the flesh's. And again, if he advances as Word, what greater thing can he become than Word and Wisdom and Son and Power of God? For the Word is all these; and if anyone could somehow partake of them, as of a ray, such a one becomes all-perfect among human beings and equal to the angels. For angels and archangels and dominions and all the powers and thrones, partaking of the Word, “always behold the face of his Father.” How, then, does he who supplied perfection to others himself advance after them? For angels ministered even at his human birth; and what is said by Luke is said after the ministry of the angels. How, then, can it even enter a man's mind at all? Or how did Wisdom advance in wisdom? Or how did he who gives grace to others (as Paul, knowing that grace is given through him, says in every letter, “The grace of our Lord Jesus Christ be with you all”) himself advance in grace? Let them either say that the apostle lies, or not dare to say that the Son is Wisdom. Or if he is Wisdom, as Solomon said, and Paul wrote, “Christ the power of God and the wisdom of God,” what advance did Wisdom admit?

### Scripture references

- Luke 2:52: quotation, high confidence
- Phil 2:6: quotation, high confidence
- John 1:14: allusion, high confidence
- Matt 18:10: quotation, high confidence
- Luke 2:13: allusion, high confidence
- 2 Thess 3:18: quotation, high confidence
- 1 Cor 1:24: quotation, high confidence

### Translation notes

- This chapter begins Athanasius's treatment of Luke 2:52 (“Jesus advanced in wisdom and stature”).
- The text reads Θεῶ; corrected to Θεῷ.

### Citation (SBL)

Athanasius, C. Ar. 51 (Bright, 203–204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-51).

## Oration III Against the Arians 52

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-52
- Source: Bright, 205–206
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Creatures advance in virtue, but the perfect Son has nowhere to advance; “advanced in wisdom and stature” refers to his body and to the growing manifestation of his Godhead through it.

### Greek text

52. Ἄνθρωποι μὲν γὰρ, κτίσματα τυγχάνοντες, ἐπεκτείνεσθαί πως καὶ προκόπτειν ἐν ἀρετῇ δύνανται. Ἐνὼχ γοῦν οὕτω ‘μετετέθη, ’ καὶ Μωσῆς αὐξάνων ἐτελειοῦτο, Ἰσαὰκ δὲ προκόπτων ‘ἐγίνετο μέγας, ’ καὶ ὁ ἀπόστολος ‘ἐπεκτείνεσθαιʼ καθʼ ἡμέραν τοῖς ἔμπροσθεν ἔλεγεν· εἶχε γὰρ ἕκαστος ποῦ προκόψει, βλέπων εἰς τὸν ἔμπροσθεν αὐτοῦ βαθμόν· ὁ δὲ τοῦ Θεοῦ Υἱὸς, ὁ μόνος ὢν, ποῦ εἶχεν ἐπεκτείνεσθαι; πάντα γὰρ εἰς αὐτὸν βλέποντα προκόπτει· αὐτὸς δὲ, μόνος ὢν, ἐν τῷ μόνῳ Πατρί ἐστιν, ἀφʼ οὗ οὐδὲ ἐπεκτείνεται, ἀλλʼ ἐν αὐτῷ μένων ἐστὶν ἀεί. Ἀνθρώπων μὲν οὖν ἐστι τὸ προκόπτειν· ὁ δὲ τοῦ Θεοῦ Υἱὸς, ἐπεὶ προκόπτειν οὐκ εἶχε, τέλειος ὢν ἐν τῷ Πατρὶ, ‘ἐταπείνωσεν ἑαυτὸνʼ ὑπὲρ ἡμῶν, ἵνα ἐν τῷ ἐκείνου ταπεινῷ μᾶλλον ἡμεῖς αὐξῆσαι δυνηθῶμεν. Ἡ δὲ αὔξησις ἡμῶν οὐκ ἄλλη τίς ἐστιν ἢ τὸ ἀφίστασθαι μὲν τῶν αἰσθητῶν, εἰς αὐτὸν δὲ τὸν Λόγον γενέσθαι· ἐπεὶ καὶ τὸ ἐκείνου ταπεινὸν οὐδὲν ἕτερόν ἐστιν ἢ τὸ λαβεῖν τὴν ἡμετέραν σάρκα. Οὐκ ἄρα ὁ Λόγος ἦν, ᾗ Λόγος ἐστὶν, ὁ προκόπτων, ὁ τέλειος ἐκ τελείου ὢν τοῦ Πατρὸς, ὁ μηδενὸς δεόμενος, ἀλλὰ καὶ τοὺς ἄλλους εἰς προκοπὴν ἀνάγων. Ἀλλὰ ἀνθρωπίνως εἴρηται καὶ ἐνταῦθα τὸ προκόπτειν· ἐπεὶ καὶ τῶν ἀνθρώπων ἐστὶ πάλιν ἡ προκοπή. Καὶ γὰρ καὶ ὁ εὐαγγελιστὴς οὕτω μετὰ ἀκριβοῦς τῆς παρατηρήσεως λέγων τῇ ‘προκοπῇʼ συνῆψε τὴν ‘ἡλικίαν·’ Λόγος δὲ καὶ Θεὸς ἡλικίᾳ οὐ μετρεῖται, ἀλλὰ τῶν σωμάτων εἰσὶν αἱ ἡλικίαι. Τοῦ σώματος ἄρα ἐστὶν ἡ προκοπή· αὐτοῦ γὰρ προκόπτοντος, προέκοπτεν ἐν αὐτῷ καὶ ἡ φανέρωσις τῆς θεότητος τοῖς ὁρῶσιν· ὅσῳ δὲ ἡ θεότης ἀπεκαλύπτετο, τοσούτῳ πλεῖον ἡ χάρις ηὔξανεν ὡς ἀνθρώπου παρὰ πᾶσιν ἀνθρώποις. Παιδίον μὲν γὰρ ἐβαστάζετο· παῖς δὲ γενόμενος, ἀπέμενεν ἐν τῷ ἱερῷ, καὶ τοὺς ἱερέας ἀνέκρινε περὶ τοῦ νόμου· κατʼ ὀλίγον δὲ τοῦ σώματος αὐξάνοντος, καὶ τοῦ Λόγου φανεροῦντος ἑαυτὸν ἐν αὐτῷ, ὁμολογεῖται λοιπὸν παρὰ μὲν Πέτρου πρῶτον, εἶτα καὶ παρὰ πάντων, ὅτι ‘ἀληθῶς Υἱὸς Θεοῦ ἐστιν οὗτος·’ εἰ καὶ Ἰουδαῖοι, οἵ τε παλαιοὶ καὶ οἱ νέοι οὗτοι, θέλοντες ‘καμμύουσι τοὺς ὀφθαλμοὺς, ἵνα μὴ βλέπωσιν, ʼ ὅτι τὸ ‘ἐν σοφίᾳ προκόπτεινʼ οὐκ ἔστι τὴν Σοφίαν αὐτὴν προκόπτειν, ἀλλὰ τὸ ἀνθρώπινον μᾶλλον ἐν αὐτῇ προκόπτειν. Καὶ Ἰησοῦς γὰρ προέκοπτε σοφίᾳ καὶ χάριτι· εἰ χρὴ δὲ καὶ πιθανῶς μετὰ τοῦ ἀληθοῦς εἰπεῖν, αὐτὸς ἐν ἑαυτῷ προέκοπτε. ‘Ἡ Σοφίαʼ γὰρ ‘ᾠκοδόμησεν ἑαυτῇ οἶκον, ʼ καὶ ἐν ἑαυτῇ τὸν οἶκον προκόπτειν ἐποίει.

### English translation (Claude)

For human beings, being creatures, can in some way reach forward and advance in virtue. Enoch, at any rate, was “translated” in this way, and Moses was perfected as he grew, and Isaac, advancing, “became great,” and the apostle said he was “reaching forward” day by day to what lies ahead; for each had somewhere to advance, looking to the step before him. But the Son of God, who alone is, where had he to reach forward? For all things advance by looking to him; but he, being alone, is in the only Father, from whom he does not reach forward, but in whom he remains always. Advancing, then, belongs to human beings; but the Son of God, since he could not advance, being perfect in the Father, “humbled himself” for us, so that in his lowliness we might rather be able to grow. And our growth is nothing other than to withdraw from the things of sense and come to the Word himself; since his lowliness too is nothing other than taking our flesh. So it was not the Word, as Word, who advanced, he who is perfect from the perfect Father, who needs nothing, but rather leads others to advance. But here too “advancing” is said in human fashion, since advance again belongs to human beings. For the evangelist too, speaking with precise care, joined “stature” to “advancing”; but the Word, who is God, is not measured by stature; statures belong to bodies. So the advance belongs to the body; for as it advanced, the manifestation of the Godhead advanced in it for those who saw; and the more the Godhead was revealed, the more the grace grew, as of a man, before all men. For as a baby he was carried; having become a boy, he stayed behind in the temple and questioned the priests about the law; and as the body grew little by little, and the Word manifested himself in it, he was thereafter confessed, first by Peter and then by all, “Truly this is the Son of God”—even though the Jews, both those of old and these new ones, willfully “close their eyes, so that they may not see” that “advancing in wisdom” is not Wisdom itself advancing, but rather the human advancing in it. For “Jesus advanced in wisdom and grace”; and if one may speak plausibly as well as truly, he himself advanced in himself. For “Wisdom built herself a house,” and made the house advance in herself.

### Scripture references

- Heb 11:5: allusion, high confidence
- Gen 26:13: quotation, high confidence
- Phil 3:13: quotation, high confidence
- Phil 2:8: quotation, high confidence
- Luke 2:52: quotation, high confidence
- Luke 2:46: allusion, high confidence
- Matt 16:16: allusion, high confidence
- Matt 14:33: quotation, medium confidence
- Matt 13:15: quotation, high confidence
- Prov 9:1: quotation, high confidence

### Translation notes

- “These new ones” are the Arians, whom Athanasius likens to the Jews who rejected Christ; the polemic is the author's.
- Luke 2:46 has the boy Jesus questioning “the teachers,” not the priests.
- The text reads αὐτοὺς δὲ, a slip for αὐτὸς δὲ (“but he”); corrected.

### Citation (SBL)

Athanasius, C. Ar. 52 (Bright, 205–206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/41/#p-52).

## Oration III Against the Arians 53

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-53
- Source: Bright, 206
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The “advance” was the growing manifestation of the Godhead in the body and the deification of the human nature; Luke says “Jesus,” the name of the incarnate Lord, not “the Word.”

### Greek text

53. (Τίς δέ ἐστιν ἡ λεγομένη προκοπὴ ἢ, καθὰ προεῖπον, ἡ παρὰ τῆς Σοφίας μεταδιδομένη τοῖς ἀνθρώποις θεοποίησις καὶ χάρις, ἐξαφανιζομένης ἐν αὐτοῖς τῆς ἁμαρτίας καὶ τῆς ἐν αὐτοῖς φθορᾶς κατὰ τὴν ὁμοιότητα καὶ συγγένειαν τῆς σαρκὸς τοῦ Λόγου;) Οὕτω γὰρ αὐξάνοντος ἐν ἡλικίᾳ τοῦ σώματος, συνεπεδίδοτο ἐν αὐτῷ καὶ ἡ τῆς θεότητος φανέρωσις, καὶ ἐδείκνυτο παρὰ πᾶσιν, ὅτι ναὸς Θεοῦ ἐστι, καὶ Θεὸς ἦν ἐν τῷ σώματι. Ἐὰν δὲ φιλονεικῶσιν, ὅτι ‘Ἰησοῦςʼ ἐκλήθη ‘ὁ Λόγος γενόμενος σὰρξ, ʼ καὶ εἰς αὐτὸν ἀναφέρουσι τὸ λεγόμενον ‘προέκοπτεν, ʼ ἀκουέτωσαν ὅτι οὐδὲ τοῦτο μὲν ἐλαττοῖ τὸ πατρικὸν φῶς (τοῦτο γάρ ἐστιν ὁ Υἱὸς, ) δείκνυσι δὲ πάλιν, ὅτι γέγονεν ἄνθρωπος ὁ Λόγος, καὶ ἀληθινὴν ἐφόρεσε σάρκα. Καὶ ὥσπερ εἴπομεν, ὅτι ‘σαρκὶʼ πέπονθε, καὶ ‘σαρκὶʼ ἐπείνα, καὶ ‘σαρκὶʼ ἐκοπίασεν, οὕτω καὶ εἰκότως ἂν λέγοιτο, ὅτι ‘σαρκὶʼ προέκοπτεν. Οὐδὲ γὰρ οὐδὲ ἔξωθεν ὄντος τοῦ Λόγου ἐγίνετο ἡ προκοπὴ, οἵα ἐστὶν, ἣν εἰρήκαμεν· ἐν αὐτῷ γὰρ ἦν ἡ σὰρξ ἡ προκόπτουσα, καὶ αὐτοῦ λέγεται· καὶ τοῦτο ἵνα πάλιν ἡ τῶν ἀνθρώπων προκοπὴ ἄπτωτος διὰ τὸν συνόντα Λόγον διαμείνῃ. Οὔτʼ οὖν τοῦ Λόγου ἡ προκοπὴ, οὔτε ἡ σὰρξ ἦν ἡ Σοφία, ἀλλὰ τῆς Σοφίας σῶμα γέγονεν ἡ σάρξ. Διὰ τοῦτο, ὡς προείπομεν, οὐχ ἡ Σοφία, ᾗ Σοφία ἐστὶν, αὐτὴ καθʼ ἑαυτὴν προέκοπτεν· ἀλλὰ τὸ ἀνθρώπινον ἐν τῇ Σοφίᾳ προέκοπτεν, ὑπεραναβαῖνον κατʼ ὀλίγον τὴν ἀνθρωπίνην φύσιν, καὶ θεοποιούμενον, καὶ ὄργανον αὐτῆς πρὸς τὴν ἐνέργειαν τῆς θεότητος καὶ τὴν ἔκλαμψιν αὐτῆς γινόμενον καὶ φαινόμενον πᾶσι. Διὸ οὐδὲ εἶπεν, ‘ὁ Λόγος προέκοπτεν, ʼ ἀλλʼ ‘ὁ Ἰησοῦς, ʼ ὅπερ ὄνομα γενόμενος ἄνθρωπος ὁ Κύριος ἐκλήθη· ὡς εἶναι τῆς ἀνθρωπίνης φύσεως τὴν προκοπὴν οὕτως ὡς ἐν τοῖς ἔμπροσθεν εἴπομεν.

### English translation (Claude)

(And what is the advance spoken of, except, as I said before, the deification and grace imparted by Wisdom to human beings, sin and the corruption in them being abolished according to the likeness and kinship of the flesh of the Word?) For so, as the body grew in stature, the manifestation of the Godhead also increased in it, and it was shown to all that it is a temple of God, and that God was in the body. And if they contend that it was “the Word who became flesh” who was called “Jesus,” and refer the saying “advanced” to him, let them hear that neither does this diminish the Father's light (for this is what the Son is), but rather shows again that the Word became man and bore true flesh. And as we said that he suffered “in the flesh,” and hungered “in the flesh,” and toiled “in the flesh,” so too it might fittingly be said that he advanced “in the flesh.” For the advance of which we have spoken did not happen with the Word outside; for the flesh that advanced was in him, and is called his; and this, again, so that the advance of human beings might remain unfailing because of the Word who is with it. So neither was the advance the Word's, nor was the flesh Wisdom; but the flesh became Wisdom's body. Therefore, as we said before, it was not Wisdom, as Wisdom, that advanced by itself; but the human advanced in Wisdom, gradually rising above human nature and being deified, and becoming and appearing to all as Wisdom's instrument for the working of the Godhead and its shining forth. That is why he did not say, “The Word advanced,” but “Jesus,” which is the name by which the Lord was called when he became man; so that the advance belongs to human nature, as we said above.

### Scripture references

- Luke 2:52: quotation, high confidence
- John 2:21: allusion, medium confidence
- John 1:14: quotation, high confidence
- 1 Pet 4:1: allusion, medium confidence

### Translation notes

- Athanasius says the humanity “advanced in Wisdom,” being deified and becoming the instrument of the Godhead.
- Slips corrected: a stray apostrophe before Ἐὰν, εἷπεν to εἶπεν.

### Citation (SBL)

Athanasius, C. Ar. 53 (Bright, 206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-53).

## Oration III Against the Arians 54

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-54
- Source: Bright, 206–207
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's weeping, trouble, prayer about the cup, and cry of dereliction cannot mean that the Word feared death, since he gives courage to others, came to destroy death, and laid down his life freely.

### Greek text

54. Οὐκοῦν ὥσπερ, προκοπτούσης τῆς σαρκὸς, λέγεται αὐτὸς προκόπτειν διὰ τὴν πρὸς τὸ σῶμα ἰδιότητα, οὕτω καὶ τὰ περὶ τὸν καιρὸν τοῦ θανάτου λεγόμενα, τὸ ταραχθῆναι, τὸ κλαῦσαι, χρὴ λαμβάνειν τῇ αὐτῇ διανοίᾳ. Ἄνω γὰρ καὶ κάτω περιιόντες, καὶ ὥσπερ ἐκ τούτων τὴν αἵρεσιν πάλιν συνιστῶντες, φάσκουσιν, ‘Ἰδοὺ, ἔκλαυσε, καὶ εἶπε, “Νῦν ἡ ψυχή μου τετάρακται·” καὶ παρεκάλεσε “παρελθεῖν τὸ ποτήριον·” πῶς οὖν, εἰ ταῦτα εἴρηκε, Θεός ἐστι καὶ Λόγος τοῦ Πατρός;’ Ναὶ γέγραπται, ὅτι ‘ἔκλαυσεν, ’ ὦ θεομάχοι, καὶ ὅτι εἶπεν, ‘ἐταράχθην, ’ καὶ ἐπὶ τοῦ σταυροῦ εἶπεν, ‘Ἐλωῒ, Ἐλωῒ λιμασαβαχθανὶ, ’ ὅ ἐστι, ‘Θεέ μου, Θεέ μου, ἵνα τί με ἐγκατέλιπες; ʼ καὶ παρεκάλεσε δὲ τοῦ παρελθεῖν τὸ ποτήριον· γέγραπται γὰρ ταῦτα. Ἀλλʼ ἠβουλόμην πάλιν ὑμᾶς ἀποκρίνασθαι (τὸ αὐτὸ γὰρ ἐφʼ ἑκάστου τῶν παρʼ ὑμῶν προτεινομένων ἀντικρούειν ἀνάγκη·) εἰ μὲν ἄνθρωπος ψιλός ἐστιν ὁ λαλῶν, κλαιέτω καὶ φοβείσθω τὸν θάνατον, ὡς ἄνθρωπος· εἰ δὲ Λόγος ἐστὶν ἐν σαρκὶ (τὰ αὐτὰ γὰρ λέγειν ἀεὶ οὐκ ὀκνητέον), τίνα, Θεὸς ὢν, εἶχε φοβεῖσθαι; ἢ διὰ τί τὸν θάνατον ἐφοβεῖτο, ζωὴ ὢν αὐτὸς, καὶ ἄλλους ἐκ τοῦ θανάτου ῥυόμενος; ἢ πῶς λέγων, ‘Μὴ φοβεῖσθε τὸν ἀποκτείνοντα τὸ σῶμα, ʼ αὐτὸς ἐφοβεῖτο; πῶς δὲ ὁ τῷ Ἀβραὰμ λέγων, ‘Μὴ φοβοῦ, ὅτι μετὰ σου εἰμι·’ καὶ τὸν Μωσῆν παραθαρσύνων κατὰ τοῦ Φαραὼ, καὶ τῷ τοῦ Ναυῆ λέγων, ‘Ἴσχυε καὶ ἀνδρίζου, ʼ αὐτὸς ἐδειλία τὸν Ἡρώδην καὶ τὸν Πιλᾶτον; εἶτα, ἄλλοις γινόμενος βοηθὸς εἰς τὸ μὴ φοβεῖσθαι (‘Κύριοςʼ γὰρ, φησὶν, ‘ἐμοὶ βοηθός· οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωποςʼ), αὐτὸς ἡγεμόνας θνητοὺς ἀνθρώπους ἐφοβεῖτο; αὐτὸς ἐλθὼν κατὰ τοῦ θανάτου, ἐδειλία τὸν θάνατον; πῶς δὲ οὐκ ἄτοπον καὶ δυσσεβὲς, λέγειν τοῦτον δειλιᾶν τὸν θάνατον ἢ τὸν ἅδην, ὃν ‘οἱ πυλωροὶ τοῦ ᾅδου βλέποντες ἔπτηξαν;’ εἰ δὲ καθʼ ὑμᾶς ἐδειλία ὁ Λόγος, διὰ τί πρὸ πολλοῦ λέγων περὶ τῆς ἐπιβουλῆς τῶν Ἰουδαίων οὐκ ἔφευγεν, ἀλλὰ καὶ ζητούμενος ἔλεγεν, ‘Ἐγώ εἰμι;’ Καὶ γὰρ ἠδύνατο μὴ ἀποθανεῖν, ὡς ἔλεγεν· ‘ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν·’ καὶ ‘οὐδεὶς αἴρει αὐτὴν ἀπʼ ἐμοῦ.’

### English translation (Claude)

So, as, when the flesh advanced, he himself is said to advance because of his possessing the body as his own, so too the things said about the time of his death, his being troubled and his weeping, must be taken in the same sense. For, going round up and down, and as though constructing their heresy again from these things, they say, “See, he wept, and said, ‘Now my soul is troubled,’ and he entreated that ‘the cup might pass’; how, then, if he said these things, is he God and Word of the Father?” Yes, it is written that “he wept,” you fighters against God, and that he said, “I am troubled,” and on the cross he said, “Eloi, Eloi, lama sabachthani,” that is, “My God, my God, why have you forsaken me?”; and he entreated that the cup might pass; for these things are written. But I would like you to answer again (for it is necessary to counter each of your objections in the same way): if the one speaking is a mere man, let him weep and fear death, as a man; but if he is the Word in flesh (for one must not shrink from always saying the same things), whom, being God, had he to fear? Or why did he fear death, being himself life and delivering others from death? Or how, saying, “Do not fear those who kill the body,” did he himself fear? And how did he who says to Abraham, “Do not fear, for I am with you,” and encourages Moses against Pharaoh, and says to the son of Nun, “Be strong and of good courage,” himself shrink from Herod and Pilate? Then, becoming a helper to others so that they should not fear (“The Lord,” it says, “is my helper; I will not fear what man shall do to me”), did he himself fear governors, mortal men? Did he who came against death himself shrink from death? And how is it not absurd and impious to say that he shrank from death or Hades, he at whom “the gatekeepers of Hades cowered when they saw him”? But if, on your view, the Word shrank, why, having spoken long before about the plot of the Jews, did he not flee, but when sought said, “I am he”? For he could have not died, as he said: “I have authority to lay down my life, and I have authority to take it again,” and “No one takes it from me.”

### Scripture references

- John 11:35: quotation, high confidence
- John 12:27: quotation, high confidence
- Matt 26:39: allusion, high confidence
- Mark 15:34: quotation, high confidence
- Matt 10:28: quotation, high confidence
- Gen 26:24: quotation, high confidence
- Exod 3:10: allusion, medium confidence
- Josh 1:6: quotation, high confidence
- Ps 118:6 (117:6 LXX): quotation, high confidence
- Job 38:17: quotation, high confidence
- John 18:5: quotation, high confidence
- John 10:18: quotation, high confidence

### Translation notes

- This chapter states the Arian objection from Christ's distress in the passion; Athanasius's answer continues in 3.55–58.
- “The gatekeepers of Hades cowered when they saw you” is Job 38:17 in the Septuagint.
- Slips corrected: εἷπεν to εἶπεν, ὑμὰς to ὑμᾶς.

### Citation (SBL)

Athanasius, C. Ar. 54 (Bright, 206–207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-54).

## Oration III Against the Arians 55

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-55
- Source: Bright, 207–208
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The one who wept and hungered also raised Lazarus and gave sight to the blind; his sufferings show that the impassible God took passible flesh, and his works show that he is the Word.

### Greek text

55. Ἀλλʼ οὐκ ἦν ἴδια φύσει τοῦ Λόγου ταῦτα, ᾗ Λόγος ἦν· ἐν δὲ τῇ τοιαῦτα πασχούσῃ σαρκὶ ἦν ὁ Λόγος, ὦ Χριστομάχοι καὶ ἀχάριστοι Ἰουδαῖοι. Καὶ γὰρ οὐκ εἴρηται ταῦτα πρὸ τῆς σαρκός· ἀλλʼ ὅτε ὁ Λόγος σὰρξ ἐγένετο, καὶ γέγονεν ἄνθρωπος, τὸ τηνικαῦτα καὶ ἀνθρωπίνως εἰρῆσθαι γέγραπται ταῦτα. Ἀμέλει, περὶ οὗ γέγραπται ταῦτα, αὐτὸς ἤγειρε τὸν Λάζαρον ἐκ νεκρῶν, καὶ τὸ ὕδωρ οἶνον πεποίηκε, καὶ τῷ ἐκ γενετῆς τυφλῷ ἐχαρίσατο τὸ βλέπειν, καὶ εἶπεν, ‘Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν. ʼ Εἴπερ οὖν ἐκ τῶν ἀνθρωπίνων προφασίζονται ταπεινὰ νοεῖν περὶ τοῦ Υἱοῦ τοῦ Θεοῦ, μᾶλλον δὲ ἄνθρωπον αὐτὸν ὅλον ἐκ γῆς, καὶ οὐκ ἐξ οὐρανοῦ νομίζουσι, διὰ τί μὴ καὶ ἐκ τῶν θεϊκῶν ἔργων ἐπιγινώσκουσι τὸν ἐν τῷ Πατρὶ Λόγον, καὶ λοιπὸν ἀρνοῦνται τὴν ἰδίαν ἀσέβειαν; Ἔξεστι γὰρ αὐτοὺς ὁρᾷν, πῶς ὁ τὰ ἔργα ποιῶν ὁ αὐτός ἐστιν ὁ καὶ τὸ σῶμα παθητὸν δεικνὺς ἐν τῷ ἀφιέναι κλαίειν καὶ πεινᾷν αὐτὸν, καὶ τὰ ἴδια τοῦ σώματος ἐν αὐτῷ φαίνεσθαι. Ἐκ μὲν γὰρ τῶν τοιούτων ἐγνώριζεν ὅτι, Θεὸς ὢν ἀπαθὴς, σάρκα παθητὴν ἔλαβεν· ἐκ δὲ τῶν ἔργων ἐδείκνυεν ἑαυτὸν Λόγον ὄντα τοῦ Θεοῦ, καὶ ὕστερον γενόμενον ἄνθρωπον, λέγων, ‘“κἂν ἐμοὶ μὴ πιστεύητε, ” βλέποντες ἀνθρώπινόν με περιβεβλημένον σῶμα, ἀλλὰ κὰν “τοῖς ἔργοις πιστεύσατε, ἵνα γνῶτε ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. Πάνυ δέ μοι δοκοῦσιν ἀναισχυντίαν ἐσχηκέναι καὶ βλασφημίαν οἱ Χριστομάχοι. Ἀκούοντες μὲν γὰρ, “Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν, βιάζονται τὴν διάνοιαν παρεξηγεῖσθαι, καὶ διαιρεῖν τὴν ἑνότητα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ· ἀκούοντες δὲ ὅτι ἔκλαυσεν, ἵδρωσε, πέπονθεν, οὐκ ἐνορῶσι τῷ σώματι, ἀλλʼ ἐκ τούτων τῇ κτίσει συναριθμοῦσι τὸν διʼ οὗ γέγονεν ἡ κτίσις. Τί οὖν ἔτι λοιπὸν καὶ οὗτοι τῶν Ἰουδαίων διαφέρουσιν; Ὡς γὰρ ἐκεῖνοι τὰ τοῦ Θεοῦ ἔργα τῷ Βεελζεβοὺλ ἐλογίζοντο βλασφημοῦντες, οὕτω καὶ οὗτοι, τὸν ταῦτα ἐργασάμενον Κύριον τοῖς κτίσμασι συναριθμοῦντες, τὴν αὐτὴν ἐκείνοις ἀσύγγνωστον ὑποίσονται καταδίκην.

### English translation (Claude)

But these things were not proper by nature to the Word, as Word; rather, the Word was in the flesh that suffered such things, you Christ-fighters and ungrateful Jews. For these things were not said before the flesh; but when the Word became flesh and became man, then these things are written as said in human fashion. Indeed, he about whom these things are written himself raised Lazarus from the dead, and made the water wine, and granted sight to the man blind from birth, and said, “I and the Father are one.” If, then, they make the human things a pretext for thinking lowly of the Son of God, or rather for thinking him wholly a man from earth and not from heaven, why do they not also recognize from the divine works the Word who is in the Father, and henceforth renounce their own impiety? For they can see how the one who does the works is the same one who shows his body to be passible, by allowing it to weep and hunger and letting the properties of the body appear in him. For by such things he made known that, being impassible God, he had taken passible flesh; and by the works he showed himself to be the Word of God, who afterwards became man, saying, “‘Even if you do not believe me,’ seeing me clothed with a human body, yet ‘believe the works, so that you may know that I am in the Father and the Father in me.’” The Christ-fighters seem to me to have reached utter shamelessness and blasphemy. For when they hear, “I and the Father are one,” they force themselves to misinterpret the sense and to divide the unity of the Father and the Son; but when they hear that he wept, sweated, suffered, they do not look to the body, but on that account number with creation him through whom creation came to be. How, then, do these men differ any longer from the Jews? For as those, blaspheming, ascribed the works of God to Beelzebul, so these too, numbering with the creatures the Lord who did these works, will undergo the same unpardonable condemnation.

### Scripture references

- John 1:14: allusion, high confidence
- John 11:43: allusion, high confidence
- John 2:9: allusion, high confidence
- John 9:7: allusion, high confidence
- John 10:30: quotation, high confidence
- John 10:38: quotation, high confidence
- Luke 22:44: allusion, medium confidence
- Matt 12:24: allusion, high confidence
- Matt 12:31: allusion, medium confidence

### Translation notes

- The comparison of the Arians with the Jews who ascribed Christ's works to Beelzebul is the author's polemic.
- The words “seeing me clothed with a human body” are Athanasius's gloss inside the quotation of John 10:38.
- Slips corrected: a stray bracket (τῷ[), ταπεινὰνοεῖν (words run together), a stray period after ἐν τῷ.

### Citation (SBL)

Athanasius, C. Ar. 55 (Bright, 207–208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-55).

## Oration III Against the Arians 56

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-56
- Source: Bright, 208–209
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Weeping, trouble, and the prayer about the cup belong to Christ's humanity, taken from mortal Mary; even his cry of abandonment was answered by signs showing that the Father was in him.

### Greek text

56. Ἔδει δὲ ἀκούοντας μὲν αὐτοὺς, ‘Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν, ’ μίαν ὁρᾷν τὴν θεότητα καὶ τὸ ἴδιον τῆς οὐσίας τοῦ Πατρός· ἀκούοντας δὲ τὸ ‘ἔκλαυσε, ʼ καὶ τὰ ὅμοια, ταῦτα τοῦ σώματος ἴδια λέγειν, μάλιστα ὅτι ἐν ἑκατέρῳ τούτων ἔχουσι τὴν ἀφορμὴν εὔλογον, ὅτι τὰ μὲν ὡς περὶ Θεοῦ γέγραπται, τὰ δὲ διὰ τὸ ἀνθρώπινον αὐτοῦ σῶμα λέγεται. Οὐδὲ γὰρ ἐν ἀσωμάτῳ τὰ τοῦ σώματος ἂν ἐγεγόνει, εἰ μὴ σῶμα λαβὼν ἦν φθαρτὸν καὶ θνητόν· θνητὴ γὰρ ἦν ἡ ἁγία Μαρία, ἐξ ἧς ἦν καὶ τὸ σῶμα. Διὸ καὶ ἀνάγκη ἐν πάσχοντι σώματι, καὶ κλαίοντι, καὶ κάμνοντι γενομένου αὐτοῦ, αὐτοῦ λέγεσθαι μετὰ τοῦ σώματος καὶ ταῦτα, ἅπερ ἐστὶν ἴδια τῆς σαρκός. Εἴ τε τοίνυν ἔκλαυσε, καὶ ἐταράχθη, οὐκ ἦν ὁ Λόγος, ᾗ Λόγος ἐστὶν, ὁ κλαίων καὶ ταρασσόμενος, ἀλλὰ τῆς σαρκὸς ἴδιον ἦν τοῦτο εἰ δὲ καὶ παρεκάλεσε παρελθεῖν τὸ ποτήριον, οὐκ ἦν ἡ θεότης ἡ δειλιῶσα, ἀλλὰ τῆς ἀνθρωπότητος ἦν ἴδιον καὶ τοῦτο τὸ πάθος· καὶ τὸ λέγειν, ‘ἵνα τί με ἐγκατέλιπες; ʼ ὡς αὐτοῦ μέντοι πάλιν, κατὰ τὰ ἐν τοῖς ἔμπροσθεν εἰρημένα, καίτοι μηδὲν πάσχοντος (ἀπαθὴς γὰρ ἦν ὁ Λόγος) εἰρήκασιν ὅμως οἱ εὐαγγελισταὶ ταῦτα· ἐπεὶ καὶ ἄνθρωπος γέγονεν ὁ Κύριος, καὶ ὡς παρὰ ἀνθρώπου γίνεται καὶ λέγεται ταῦτα, ἵνα καὶ, ταῦτα τὰ παθήματα τῆς σαρκὸς κουφίσας αὐτὸς, ἐλευθέραν αὐτῶν ταύτην κατασκευάσῃ. Ὅθεν οὐδὲ ἐγκαταλείπεσθαι δύναται παρὰ τοῦ Πατρὸς ὁ Κύριος, ὁ ἐν αὐτῷ ὢν ἀεὶ, καὶ πρὸ τοῦ εἰπεῖν, καὶ ὅτε ταύτην ἠφίει τὴν φωνήν. Ἀλλʼ οὐδὲ θέμις πάλιν εἰπεῖν δειλιᾷν τὸν Κύριον, ὃν ‘οἱ πυλωροὶ τοῦ ᾅδου πτήξαντεςʼ ἐξαφῆκαν τὸν ᾅδην· καὶ ‘τὰ μὲν μνήματα ἀνέῳγε, πολλὰ δὲ σώματα τῶν ἁγίων ἀνέστησαν, καὶ ἐνεφανίσθησανʼ τοῖς ἰδίοις. Φιμούσθω τοίνυν πᾶς αἱρετικὸς, καὶ φοβείσθω λέγειν δειλιᾷν τὸν Κύριον, ὃν ὁ θάνατος, ὡς δράκων, φεύγει, ὃν τρέμουσι δαίμονες, καὶ φοβεῖται θάλασσα· διʼ ὃν οἱ οὐρανοὶ σχίζονται, καὶ πᾶσαι αἱ δυνάμεις σαλεύονται· ἰδοὺ γὰρ λέγοντος αὐτοῦ, ‘ἵνα τί με ἐγκατέλιπες; ʼ ἐδείκνυεν ὁ Πατὴρ ὡς ἀεὶ καὶ τότε ἦν ἐν αὐτῷ. Ἡ γὰρ γῆ, γινώσκουσα τὸν λαλοῦντα Δεσπότην, εὐθὺς ἔτρεμε, καὶ τὸ καταπέτασμα ἐσχίζετο, ὁ ἥλιός τε ἐκρύπτετο, καὶ αἱ πέτραι διεῤῥήγνυντο, καὶ τὰ μὲν μνημεῖα, ὡς προεῖπον, ἠνοίγετο, οἱ δὲ ἐν αὐτοῖς νεκροὶ ἠγείροντο· καὶ τό γε θαυμαστὸν, οἱ τότε παρόντες καὶ ἀρνούμενοι πρότερον αὐτὸν, ὕστερον ταῦτα βλέποντες, ὁμολογοῦσιν ‘ἀληθῶς τοῦτον εἶναι τοῦ Θεοῦ τὸν Υἱόν.’

### English translation (Claude)

They ought, when they hear, “I and the Father are one,” to see the one Godhead and what is proper to the Father's substance; and when they hear “he wept” and the like, to say that these are proper to the body, especially since in each case they have a reasonable ground: the one is written as of God, the other is said because of his human body. For the things of the body would not have happened in one without a body, had he not taken a body that was corruptible and mortal; for holy Mary, from whom the body came, was mortal. That is why, since he came to be in a body that suffered, wept, and toiled, these things too, which are proper to the flesh, must be said of him together with the body. If, then, he wept and was troubled, it was not the Word, as Word, who wept and was troubled, but this was proper to the flesh; and if he entreated that the cup might pass, it was not the Godhead that shrank, but this passion too was proper to the humanity. And the saying, “Why have you forsaken me?”—the evangelists have recorded these things nevertheless as his, according to what was said before, although he suffered nothing (for the Word was impassible); since the Lord became man, and these things are done and said as by a man, so that he himself, lightening these sufferings of the flesh, might make it free of them. Hence the Lord cannot be forsaken by the Father, since he is always in him, both before he spoke and when he uttered this cry. Nor, again, is it right to say that the Lord shrank, he at whom “the gatekeepers of Hades cowered” and let Hades go; and “the tombs were opened, and many bodies of the saints arose, and appeared” to their own people. Let every heretic, then, be muzzled, and fear to say that the Lord shrank, he from whom death flees like a serpent, before whom demons tremble and the sea is afraid; because of whom the heavens are rent and all the powers are shaken. For see, when he said, “Why have you forsaken me?”, the Father showed that he was in him then too, as always. For the earth, recognizing its Master who spoke, at once trembled, and the veil was rent, and the sun was hidden, and the rocks were split, and the tombs, as I said before, were opened, and the dead in them were raised; and, what is wonderful, those who were present then and had denied him before, seeing these things afterwards, confess that “truly this is the Son of God.”

### Scripture references

- John 10:30: quotation, high confidence
- John 11:35: quotation, high confidence
- Matt 26:39: allusion, high confidence
- Mark 15:34: quotation, high confidence
- Job 38:17: quotation, high confidence
- Matt 27:52: quotation, high confidence
- Matt 27:53: quotation, high confidence
- Mark 4:41: allusion, low confidence
- Matt 27:51: allusion, high confidence
- Luke 23:45: allusion, high confidence
- Matt 27:54: quotation, high confidence

### Translation notes

- Athanasius holds that the Word, impassible in himself, is not forsaken by the Father; the cry of Mark 15:34 is said “as by a man.”
- “Holy Mary … was mortal” explains why the body the Word took from her was mortal.
- The text reads ἧν; corrected to ἦν.

### Citation (SBL)

Athanasius, C. Ar. 56 (Bright, 208–209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-56).

## Oration III Against the Arians 57

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-57
- Source: Bright, 209–211
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ willed the cup as God while his flesh shrank from it; by bearing this shrinking he took away our fear of death, as the courage of apostles and martyrs shows, and he laid down his life by his own authority.

### Greek text

57. Περὶ δὲ τοῦ λέγειν αὐτὸν, ‘εἰ δυνατὸν, παρελθέτω τὸ ποτήριον, ’ μάθετε πῶς ταῦτα εἰρηκὼς ἐπετίμα τῷ Πέτρῳ, λέγων, οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων.’ Ἤθελε γὰρ ὃ παρῃτεῖτο, καὶ διὰ τοῦτʼ ἦν ἐλθών· ἀλλὰ τοῦ μὲν ἦν τὸ θέλειν, (ἐπὶ τοῦτο γὰρ ἦλθε) τῆς δὲ σαρκὸς ἦν τὸ δειλιᾷν· διὸ καὶ ὡς ἄνθρωπος ἔλεγε τὴν τοιαύτην φωνήν. Καὶ ἀμφότερα πάλιν παρὰ τοῦ αὐτοῦ ἐλέγετο, ἵνα δείξῃ ὅτι Θεὸς ἦν θέλων μὲν αὐτὸς, γενόμενος δὲ ἄνθρωπος εἶχε δειλιῶσαν τὴν σάρκα, διʼ ἣν συνεκέρασε τὸ ἑαυτοῦ θέλημα τῇ ἀνθρωπίνῃ ἀσθενείᾳ, ἵνα καὶ τοῦτο πάλιν ἀφανίσας, θαῤῥαλέον τὸν ἄνθρωπον πάλιν πρὸς τὸν θάνατον κατασκευάσῃ. Ἰδοὺ γοῦν πρᾶγμα παράδοξον ἀληθῶς· ὃν ὡς κατὰ δειλίαν λαλεῖν νομίζουσιν οἱ Χριστομάχοι, οὗτος τῇ νομιζομένῃ δειλίᾳ θαῤῥαλέους καὶ ἀφόβους τοὺς ἀνθρώπους κατεσκεύαζεν. Οἱ γοῦν μακάριοι ἀπόστολοι μετʼ αὐτὸν οὕτως ἐκ τῶν τοιούτων φωνῶν κατεφρόνουν τοῦ θανάτου, ὡς μηδὲ φροντίζειν τῶν ‘ἀνακρινόντωνʼ αὐτοὺς, ἀλλὰ λέγειν, ‘Πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἢ ἀνθρώποις·’ οἵ τε ἄλλοι ἅγιοι μάρτυρες οὕτως ἐθάῤῥουν, ὡς μᾶλλον νομίζειν αὐτοὺς εἰς ζωὴν μεταβαίνειν, ἢ θάνατον ὑπομένειν. Πῶς οὖν οὐκ ἄτοπον τῶν μὲν θεραπόντων τοῦ Λόγου θαυμάζειν τὴν ἀνδρείαν, αὐτὸν δὲ τὸν Λόγον λέγειν δειλιᾷν, διʼ ὃν κἀκεῖνοι τοῦ θανάτου κατεφρόνησαν; Ἐκ δὲ τῆς τῶν ἁγίων μαρτύρων καρτερικωτάτης προθέσεως καὶ ἀνδρείας δείκνυται, ὡς οὐκ ἦν ἡ θεότης δειλιῶσα, ἀλλὰ τὴν ἡμῶν δειλίαν ἦν ἀφαιρούμενος ὁ Σωτήρ. Ὡς γὰρ τὸν θάνατονʼ θανάτῳ ‘κατήργησε, ’ καὶ ἀνθρωπίνως πάντα τὰ ἀνθρώπινα, οὕτω τῇ νομιζομένῃ δειλίᾳ τὴν ἡμῶν δειλίαν ἀφῃρεῖτο, καὶ πεποίηκε μηκέτι φοβεῖσθαι τοὺς ἀνθρώπους τὸν θάνατον. Ἔλεγεν οὖν ταῦτα καὶ ἅμα ἐποίει. Ἀνθρώπινα μὲν γὰρ ἦν τὸ λέγειν, ‘παρελθέτω τὸ ποτήριον, ʼ καὶ, ‘ἵνα τί με ἐγκατέλιπες θεϊκῶς δὲ ὁ αὐτὸς ἐποίει τὸν ἥλιον ἐκλείπειν, καὶ τοὺς νεκροὺς ἐγείρεσθαι. Πάλιν τε λέγων ἀνθρωπίνως, ‘νῦν ἡ ψυχή μου τετάρακται, ʼ ἔλεγε καὶ θεϊκῶς, ‘ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν Τὸ μὲν γὰρ ταράττεσθαι τῆς σαρκὸς ἴδιον ἦν, τὸ δὲ ἐξουσίαν ἔχειν θεῖναι καὶ λαβεῖν, ὅτε βούλεται, τὴν ψυχὴν, οὐκέτι τοῦτο ἴδιον ἀνθρώπων, ἀλλὰ τῆς τοῦ Λόγου δυνάμεώς ἐστιν. Ἄνθρωπος γὰρ οὐ κατʼ ἰδίαν ἐξουσίαν, ἀλλʼ ἀνάγκῃ φύσεως καὶ μὴ θέλων ἀποθνήσκει· ὁ δὲ Κύριος, ἀθάνατος αὐτὸς ὢν, σάρκα δὲ θνητὴν ἔχων, ἐπʼ ἐξουσίας εἶχεν, ὡς Θεὸς, ἀπὸ τοῦ σώματος χωρισθῆναι, καὶ τοῦτο πάλιν ἀναλαβεῖν, ὅτε βούλεται. Περὶ τούτου καὶ Δαβὶδ ψάλλει· ‘οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν·’ Ἔπρεπε γὰρ φθαρτὴν οὖσαν τὴν σάρκα μηκέτι κατὰ τὴν ἑαυτῆς φύσιν μένειν θνητὴν, ἀλλὰ διὰ τὸν ἐνδυσάμενον αὐτὴν Λόγον ἄφθαρτον διαμένειν. Ὡς γὰρ αὐτὸς, γενόμενος ἐν τῷ ἡμῶν σώματι, τὰ ἡμῶν ἐμιμήσατο, οὕτως ἡμεῖς δεξάμενοι αὐτὸν, τῆς παρʼ ἐκείνου μεταλαμβάνομεν ἀθανασίας.

### English translation (Claude)

And as for his saying, “If it is possible, let the cup pass,” learn how, having said this, he rebuked Peter, saying, “You are not thinking the things of God, but the things of men.” For he willed what he asked to be spared, and it was for this that he had come; but the willing was his (for he came for this), while the shrinking belonged to the flesh; that is why he spoke such a word as man. And again, both were said by the same one, to show that he was God, himself willing, but that, having become man, he had flesh that shrank, and because of it he mingled his own will with human weakness, so that, doing away with this too, he might once more make man courageous in the face of death. See, then, a truly paradoxical thing: he whom the Christ-fighters think spoke from cowardice, by this supposed cowardice made human beings courageous and fearless. The blessed apostles after him, at any rate, came so to despise death through such words that they did not even care about those who “examined” them, but said, “We must obey God rather than men”; and the other holy martyrs were so courageous that they thought they were passing into life rather than enduring death. How, then, is it not absurd to admire the courage of the Word's servants, and yet say that the Word himself shrank, he because of whom they despised death? From the most steadfast purpose and courage of the holy martyrs it is shown that it was not the Godhead that shrank, but that the Saviour was taking away our shrinking. For as he “destroyed” death by death, and in human fashion all human things, so by his supposed shrinking he took away our shrinking and made human beings no longer fear death. He said these things, then, and at the same time acted. For to say, “Let the cup pass,” and “Why have you forsaken me?” was human; but divinely the same one made the sun fail and the dead rise. And again, while saying humanly, “Now my soul is troubled,” he also said divinely, “I have authority to lay down my life, and I have authority to take it again.” For to be troubled was proper to the flesh; but to have authority to lay down the life and take it up when he wills is no longer proper to human beings but belongs to the power of the Word. For a man dies not by his own authority, but by necessity of nature and unwillingly; but the Lord, being himself immortal but having mortal flesh, had it in his power, as God, to be separated from the body and to take it up again when he willed. Of this David too sings: “You will not abandon my soul to Hades, nor let your holy one see corruption.” For it was fitting that the flesh, being corruptible, should no longer remain mortal according to its own nature, but should remain incorruptible because of the Word who put it on. For as he, having come to be in our body, took on what is ours, so we, receiving him, partake of the immortality that comes from him.

### Scripture references

- Matt 26:39: quotation, high confidence
- Matt 16:23: quotation, high confidence
- Acts 4:9: allusion, medium confidence
- Acts 5:29: quotation, high confidence
- Heb 2:14: allusion, high confidence
- Mark 15:34: quotation, high confidence
- Luke 23:45: allusion, high confidence
- John 12:27: quotation, high confidence
- John 10:18: quotation, high confidence
- Ps 16:10 (15:10 LXX): quotation, high confidence

### Translation notes

- “He mingled his own will with human weakness” renders συνεκέρασε τὸ ἑαυτοῦ θέλημα τῇ ἀνθρωπίνῃ ἀσθενείᾳ; the willing is ascribed to the Word, the shrinking to the flesh.
- “Took on what is ours” renders ἐμιμήσατο (literally “imitated”).

### Citation (SBL)

Athanasius, C. Ar. 57 (Bright, 209–211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-57).

## Oration III Against the Arians 58

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-58
- Source: Bright, 211
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's suffering should cause wonder that the Word let his body suffer to make the flesh immortal; the heretics, like the hydra, keep producing new objections.

### Greek text

58. Μάτην τοίνυν σκανδαλίζεσθαι προσποιοῦνται, καὶ μικρὰ νοοῦσιν οἱ Ἀρειομανῖται περὶ τοῦ Λόγου, εἰ γέγραπται, ‘ἐταράχθη, ’ καὶ ‘ἔκλαυσεν. ʼ Ἐοίκασι γὰρ μηδὲ ἀνθρωπίνην αἴσθησιν ἔχειν, ἀγνοοῦντες τὴν τῶν ἀνθρώπων φύσιν καὶ τὰ τούτων ἴδια· διʼ ἃ μᾶλλον ἔδει θαυμάζειν, ὅτι ἐν τοιαύτῃ πασχούσῃ σαρκὶ ἦν ὁ Λόγος, καὶ οὔτε ἐκώλυε τοὺς ἐπιβουλεύοντας, οὔτε ἐξεδίκει κατὰ τῶν ἀναιρούντων, καίπερ δυνάμενος, ὁ ἄλλους κωλύσας ἀποθανεῖν, καὶ ἀποθανόντας ἐγείρας ἐκ τῶν νεκρῶν· ἀλλʼ ἠνείχετο πάσχειν τὸ ἴδιον σῶμα. Διὰ τοῦτο γὰρ καὶ ἐλήλυθεν, ὡς προεῖπον, ἵνα σαρκὶ πάθῃ, καὶ λοιπὸν καὶ ἀπαθὴς καὶ ἀθάνατος ἡ σὰρξ κατασκευασθῇ· καὶ ἵνα, καθὼς πολλάκις εἴπομεν, ὡς εἰς αὐτὸν τῆς ὕβρεως καὶ τῶν γινομένων φθανόντων, μηκέτι τῶν ἀνθρώπων ἅπτηται ταῦτα, ἀλλʼ ἐξαφανισθῇ παντελῶς παρʼ αὐτοῦ· καὶ λοιπὸν διʼ αἰῶνος ἄφθαρτοι, ὡς ναὸς τοῦ Λόγου, διαμείνωσι. Ταῦτα εἰ οὕτως καὶ οἱ Χριστομάχοι διενοοῦντο, τόν τε σκοπὸν τὸν ἐκκλησιαστικὸν ὡς ἄγκυραν τῆς πίστεως ἐπεγίνωσκον, οὔτʼ ἂν ‘ἐναυάγησαν περὶ τὴν πίστιν, οὔτε τοσοῦτον ἠναισχύντουν, ὡς ἀνθίστασθαι καὶ τοῖς βουλομένοις πεπτωκότας αὐτοὺς ἐγεῖραι, καὶ μᾶλλον ἐχθροὺς ἡγεῖσθαι τοὺς νουθετοῦντας αὐτοὺς εἰς εὐσέβειαν. Ἀλλʼ ὡς ἔοικε, πονηρὸν ὁ αἱρετικὸς ἀληθῶς, καὶ πανταχόθεν ἐστὶν ἔχων διεφθαρμένην τὴν καρδίαν εἰς ἀσέβειαν. Ἰδοὺ γὰρ ἐπὶ πᾶσιν ἐλεγχόμενοι, καὶ δεικνύμενοι πάσης συνέσεως ἔρημοι, οὐκ αἰσχύνονται· ἀλλʼ ὥσπερ ἡ λεγομένη παρὰ τοῖς Ἑλλήνων μύθοις ὕδρα τὸ θηρίον, ἀναιρουμένων τῶν προτέρων ὄφεων, ὤδινεν ἑτέρους ὄφεις, φιλονεικοῦσα πρὸς τὸν ἀναιροῦντα τῇ τῶν ἑτέρων προβολῇ· τὸν αὐτὸν τρόπον καὶ οἱ θεομάχοι καὶ οἱ θεοστυγεῖς, ὥσπερ ὕδραι, τὴν ψυχὴν πίπτοντες ἐφʼ οἷς προβάλλονται, ἄλλας ἐφευρίσκουσιν Ἰουδαϊκὰς καὶ μωρὰς ἑαυτοῖς ἐκζητήσεις· καὶ ὥσπερ ἔχθραν τὴν ἀλήθειαν ἔχοντες, ἐπινοοῦσι καινότερα, ὅπως μᾶλλον Χριστομάχους ἑαυτοὺς διὰ πάντων ἐπιδείξωσι.

### English translation (Claude)

In vain, then, do the Ariomaniacs pretend to be scandalized and think little of the Word because it is written “he was troubled” and “he wept.” For they seem not even to have human sense, since they are ignorant of human nature and its properties; for these very things they ought rather to marvel that the Word was in such suffering flesh, and neither hindered those who plotted against him nor took vengeance on those who killed him, though he could—he who prevented others from dying and raised the dead from the dead—but allowed his own body to suffer. For this is why he came, as I said before: to suffer in the flesh, so that thereafter the flesh might be made impassible and immortal; and so that, as we have often said, these outrages and happenings, reaching him, might no longer touch human beings, but be completely abolished by him; and so that thereafter they might remain incorruptible for ever, as a temple of the Word. If the Christ-fighters had understood these things in this way, and had recognized the church's scope as an anchor of the faith, they would not have “made shipwreck concerning the faith,” nor been so shameless as to resist those who wish to raise them from their fall, and rather to consider as enemies those who admonish them toward piety. But, as it seems, the heretic is truly a wicked thing, and has a heart corrupted in every way toward impiety. For see, refuted on every point and shown to be destitute of all understanding, they are not ashamed; but as the beast called the hydra in the Greek myths, when the first serpents were killed, brought forth other serpents, contending against the one who killed them by putting forth others, in the same way the fighters against God and God-haters, like hydras, falling in soul over the objections they put forward, invent for themselves other Jewish and foolish questions; and as though they held the truth as an enemy, they devise newer things, so as to show themselves Christ-fighters in everything.

### Scripture references

- John 12:27: allusion, high confidence
- John 11:35: allusion, high confidence
- 1 Pet 4:1: allusion, medium confidence
- Heb 6:19: echo, low confidence
- 1 Tim 1:19: quotation, high confidence
- Titus 3:9: allusion, medium confidence

### Translation notes

- “The church's scope” (τὸν σκοπὸν τὸν ἐκκλησιαστικόν) is the rule of faith by which Scripture is read (see 3.28–29).

### Citation (SBL)

Athanasius, C. Ar. 58 (Bright, 211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-58).

## Oration III Against the Arians 59

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-59
- Source: Bright, 211–212
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Now the Arians say the Son came into being “by the Father's will”; Athanasius argues that this means the same as “there was when he was not,” and that Scripture speaks only of the Son's “being.”

### Greek text

59. Μετὰ γὰρ τοὺς τοσούτους κατʼ αὐτῶν ἐλέγχους, ἐφʼ οἷς καὶ ὁ διάβολος αὐτὸς ὁ τούτων πατὴρ ἐντραπεὶς ἂν ἀπῆλθεν ὀπίσω, πάλιν ὡς ἀπὸ στρεβλῆς τῆς καρδίας αὐτῶν ἐπινοοῦντες γογγύζουσι, καὶ τοῖς μὲν ψιθυρίζουσι, τοῖς δὲ, ὡς κώνωπες, περιβομβοῦσι λέγοντες, ‘Ἔστω, ταῦτα οὕτως ἑρμηνεύετε, καὶ νικᾶτε τοῖς λογισμοῖς καὶ ταῖς ἀποδείξεσιν· ἀλλὰ δεῖ λέγειν βουλήσει καὶ θελήσει γεγενῆσθαι τὸν Υἱὸν ὑπὸ τοῦ Πατρός.’ Καὶ ἐν τούτῳ γὰρ πολλοὺς ἀπατῶσι, προβαλλόμενοι τὸ βούλημα καὶ τὸ θέλημα τοῦ Θεοῦ, Τοῦτο δὲ εἰ μέν τις τῶν ὀρθῶς πιστευόντων ἁπλούστερον ἔλεγεν, οὐδὲν ἦν ὑποπτεῦσαι περὶ τοῦ λεγομένου, νικώσης τῆς ὀρθοδόξου διανοίας τὴν ἁπλουστέραν τῶν ῥημάτων προφοράν· ἐπειδὴ δὲ παρʼ αἱρετικῶν ἐστιν ἡ φωνὴ, ὕποπτα δὲ τῶν αἱρετικῶν τὰ ῥήματα, καὶ, ὡς γέγραπται, ‘κυβερνῶσι δὲ ἀσεβεῖς δόλους, ’ καὶ, ‘οἱ λόγοι αὐτῶν εἰσι δόλιοι, ʼ κἂν μόνον νεύσωσι, διεφθαρμένην γὰρ ἔχουσι τὴν καρδίαν, φέρε καὶ τοῦτο τὸ λεγόμενον ἐξετάσωμεν, μήπως, ἐπὶ πᾶσιν ἐλεγχθέντες, λοιπὸν, ὡς ὕδραι, καινότερον ἐπενόησαν λεξείδιον, ἵνα διὰ τῆς τοιαύτης κομψολογίας καὶ πιθανῆς ὑφαρπαγῆς τὴν ἑαυτῶν ἀσέβειαν πάλιν ἄλλως ἐπισπείρωσι. Ταὐτὸν γὰρ σημαίνει ὁ λέγων, ‘βουλήσει γέγονεν ὁ Υἱὸςʼ καὶ ὁ λέγων ‘ἦν ποτε ὅτε οὐκ ἦν, ’ καὶ, ‘ἐξ οὐκ ὄντων γέγονεν ὁ Υἱὸς, ’ καὶ, ‘κτίσμα ἐστίν Ἀλλʼ ἐπεὶ ταῦτα λέγοντες ᾐσχύνθησαν, ἑτέρως αὐτὰ πάλιν σημαίνειν ἐπεχείρησαν οἱ δόλιοι, ‘βούλησινʼ προβαλλόμενοι, ὡς τὸ μέλαν αἱ σηπίαι, ἵνʼ ἐν τούτῳ τοὺς μὲν ἀκεραίους σκοτίζωσιν, αὐτοὶ δὲ τῆς ἰδίας αἱρέσεως μὴ ἐπιλάθωνται. Πόθεν γὰρ τὸ βουλήσει καὶ θελήσει, ʼ ἢ ἐκ ποίας γραφῆς τὰ τοιαῦτα πάλιν προφέρουσιν, εἰπάτωσαν οἱ τοῖς ῥήμασιν ὕποπτοι, καὶ τῆς ἀσεβείας ἐφευρεταί. Ὁ μὲν γὰρ Πατὴρ ἀποκαλύπτων ἀπʼ οὐρανοῦ τὸν ἑαυτοῦ Λόγον, ἐδείκνυεν ὅτι ‘οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός· ʼ καὶ διὰ μὲν τοῦ Δαβὶδ ἔλεγεν, ‘Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν· ʼ τῷ δὲ Ἰωάννῃ εἰπεῖν ἐνετείλατο, ‘Ἐν ἀρχῇ ἦν ὁ λόγος· καὶ ὁ Δαβὶδ δὲ ψάλλων φησὶν, ὅτι ‘παρὰ σοὶ πηγὴ ζωῆς, καὶ ἐν τῷ φωτί σου ὀψόμεθα φῶς· ὅ τε ἀπόστολος γράφει, ‘ὃς ὢν ἀπαύγασμα τῆς δόξης·’ καὶ πάλιν, ‘ὃς ἐν μορφῇ Θεοῦ ὑπάρχων·’ καὶ ‘ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου.’

### English translation (Claude)

For after so many refutations of them, at which even the devil himself, their father, would have gone back ashamed, again, as though devising from their crooked heart, they grumble, whispering to some and buzzing around others like gnats, saying, “Granted, you interpret these things so, and you prevail in arguments and proofs; but one must say that the Son came into being by the Father's counsel and will.” For by this too they deceive many, putting forward God's counsel and will. If one of those who believe rightly said this in simplicity, there would be nothing to suspect in what was said, since the orthodox mind would prevail over the simpler wording; but since the phrase comes from heretics, and the words of heretics are suspect, and, as it is written, “the impious steer deceits,” and “their words are deceitful,” even if they only nod, since their heart is corrupt, come, let us examine this saying too, lest, refuted on every point, they have now, like hydras, devised a newer phrase, so as by such fine talk and plausible stealth to sow their impiety again in another way. For he who says “the Son came into being by will” means the same as he who says “there was once when he was not,” and “the Son came into being from nothing,” and “he is a creature.” But since they were ashamed to say these things, the crafty men tried to signify them again in another way, putting forward “will,” as cuttlefish put forth their ink, so as to darken the simple by it, while they themselves do not forget their own heresy. For from where do they get “by counsel and will,” or from what Scripture do they put forward such things again? Let those tell us whose words are suspect and who are inventors of impiety. For the Father, revealing his own Word from heaven, showed that “this is my beloved Son”; and through David he said, “My heart has uttered a good Word”; and he commanded John to say, “In the beginning was the Word”; and David, singing, says, “For with you is the fountain of life, and in your light we shall see light”; and the apostle writes, “who, being the radiance of glory,” and again, “who, being in the form of God,” and “who is the image of the invisible God.”

### Scripture references

- Luke 4:13: allusion, low confidence
- Prov 12:5: quotation, high confidence
- Prov 12:6: allusion, medium confidence
- Matt 3:17: quotation, high confidence
- Ps 45:1 (44:2 LXX): quotation, high confidence
- John 1:1: quotation, high confidence
- Ps 36:9 (35:10 LXX): quotation, high confidence
- Heb 1:3: quotation, high confidence
- Phil 2:6: quotation, high confidence
- Col 1:15: quotation, high confidence

### Translation notes

- “The impious steer deceits” is Prov 12:5 (Septuagint); “their words are deceitful” is close to Prov 12:6.

### Citation (SBL)

Athanasius, C. Ar. 59 (Bright, 211–212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-59).

## Oration III Against the Arians 60

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-60
- Source: Bright, 212–213
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Scripture speaks of will only for creatures; the idea of a will preceding the Word comes from the Valentinian Ptolemy, and Asterius's argument makes the Son one of the things made.

### Greek text

60. Πανταχοῦ τὸ ‘εἶναιʼ τοῦ Λόγου πάντες, καὶ οὐδαμοῦ ἐκ ‘βουλήσεωςʼ αὐτὸν οὐδὲ ὅλως ‘πεποιῆσθαιʼ λέγουσιν· αὐτοὶ δὲ ποῦ ἄρα ‘βούλησιν ἢ θέλησιν προηγουμένηνʼ εὗρον τοῦ Λόγου τοῦ Θεοῦ, εἰ μὴ ἄρα, τὰς γραφὰς ἀφέντες, ὑποκρίνονται καὶ τὴν Οὐαλεντίνου κακόνοιαν; Πτολεμαῖος γὰρ ὁ Οὐαλεντίνου ἔφη δύο ζυγοὺς ἔχειν τὸν ἀγένητον, ἔννοιαν καὶ θέλησιν· καὶ πρῶτον ἐνενόησεν, εἶτα ἠθέλησε· καὶ ἅπερ ἐνενόει, οὐκ ἠδύνατο προβάλλειν, εἰ μὴ ὅτε καὶ ἡ τοῦ θελήματος δύναμις ἐπεγένετο. Ἔνθεν οἱ Ἀρειανοὶ μαθόντες, θέλημα καὶ βούλησιν προηγεῖσθαι θέλουσι τοῦ Λόγου. Ἐκεῖνοι μὲν οὖν τὰ Οὐαλεντίνου ζηλούτωσαν· ἡμεῖς δὲ, ἐντυχόντες τοῖς θείοις λόγοις, ἐπὶ μὲν τοῦ Υἱοῦ τὸ ‘ἦνʼ εὕρομεν· καὶ αὐτὸν μόνον ἠκούσαμεν ὄντα ἐν τῷ Πατρὶ, καὶ εἰκόνα τοῦ Πατρός· ἐπὶ δὲ μόνων τῶν γενητῶν, ἐπεὶ καὶ τῇ φύσει οὐκ ἦν ποτε ταῦτα, ἀλλʼ ἐπιγέγονε, προηγουμένην βούλησιν καὶ θέλησινʼ ἀνέγνωμεν, τοῦ Δαβὶδ ψάλλοντος ἐν μὲν τῷ ἑκατοστῷ δεκάτῳ τρίτῳ ψαλμῷ οὕτως, ‘Ὁ δὲ Θεὸς ἡμῶν ἐν τῷ οὐρανῷ, καὶ ἐν τῇ γῇ πάντα, ὅσα ἠθέλησεν, ἐποίησεν· ʼ ἐν δὲ τῷ ἑκατοστῷ δεκάτῳ, ‘Μεγάλα τὰ ἔργα Κυρίου, ἐξεζητημένα εἰς πάντα τὰ θελήματα αὐτοῦ· ʼ καὶ πάλιν ἐν τῷ ἑκατοστῷ τριακοστῷ τετάρτῳ, ‘Πάντα ὅσα ἠθέλησεν ὁ Κύριος ἐποίησεν ἐν τῷ οὐρανῷ καὶ ἐν τῇ γῇ, καὶ ἐν ταῖς θαλάσσαις, καὶ ἐν πάσαις ταῖς ἀβύσσοις Εἰ μὲν οὖν ἔργον καὶ ποίημα, καὶ εἷς τῶν πάντων ἐστὶ, λεγέσθω καὶ αὐτὸς ‘βουλήσειʼ γενόμενος· οὕτω γὰρ ἔδειξεν ἡ γραφὴ τὰ ποιήματα γίγνεσθαι. Καὶ Ἀστέριος δὲ ὁ συνήγορος τῆς αἱρέσεως, τούτῳ συντιθέμενος, οὕτως γράφει· ‘Εἴτε γὰρ ἀνάξιον τοῦ Δημιουργοῦ τὸ θέλοντα ποιεῖν, ἐπὶ πάντων ὁμοίως ἀνῃρήσθω τὸ θέλειν, ἵνα ἀκέραιον αὐτῷ σώζηται τὸ ἀξίωμα· εἴτε προσῆκον τῷ Θεῷ τὸ βούλεσθαι, καὶ ἐπὶ τοῦ πρώτου γεννήματος ὑπαρχέτω τὸ κρεῖττον. Οὐ γὰρ δὴ δυνατὸν ἑνί τε καὶ τῷ αὐτῷ Θεῷ τὸ θέλειν ἐπὶ τῶν ποιουμένων ἁρμόττειν, καὶ τὸ μὴ βούλεσθαι προσήκειν.’ Πλείστην ὅσην ἀσέβειαν ἐν τοῖς ῥήμασιν ἑαυτοῦ συνθεὶς ὁ σοφιστὴς, ὅτι τε τὸ γέννημα καὶ τὸ ποίημα ταὐτόν ἐστι, καὶ εἷς ἐκ πάντων τῶν ὄντων γεννημάτων ἐστὶν ὁ Υἱὸς, εἰς τοῦτο συνέκλεισεν, ὅτι τὰ ποιήματα βουλήματι καὶ θελήματι προσήκει λέγειν.

### English translation (Claude)

Everywhere all of them speak of the Word's “being,” and nowhere do they say that he was “made” from “will,” or made at all; where, then, did these men find “a will or wish preceding” the Word of God—unless indeed, abandoning the Scriptures, they are playing the part of Valentinus's ill will too? For Ptolemy, the disciple of Valentinus, said that the unoriginate has two consorts, Thought and Will; that first he thought, then he willed; and that what he thought he could not put forth until the power of will came upon him. From there the Arians learned it, and want will and counsel to precede the Word. Let them, then, emulate the teachings of Valentinus; but we, reading the divine words, found “was” said of the Son, and heard that he alone is in the Father and is the Father's image; but only of originated things, since by nature they once were not but came to be afterwards, have we read of a preceding counsel and will, David singing in the hundred and thirteenth psalm thus: “But our God is in heaven and on earth; he has done whatever he willed”; and in the hundred and tenth: “Great are the works of the Lord, sought out in all his wills”; and again in the hundred and thirty-fourth: “Whatever the Lord willed he did, in heaven and on earth, in the seas and in all the deeps.” If, then, he is a work and a thing made, and one of all things, let him too be said to have come into being “by will”; for so Scripture has shown that things made come into being. And Asterius, the advocate of the heresy, agreeing with this, writes thus: “For if it is unworthy of the Creator to make by willing, let willing be removed equally in every case, so that his dignity may be kept intact; or if it befits God to will, let the better thing belong also to the first offspring. For it is not possible for one and the same God that willing should be fitting in the case of the things made, and not willing also be suitable.” The sophist, having packed a great deal of impiety into his words—that offspring and thing made are the same, and that the Son is one out of all the offspring that exist—concluded this: that it is fitting to speak of things made as coming by counsel and will.

### Scripture references

- Ps 115:3 (113:11 LXX): quotation, high confidence
- Ps 111:2 (110:2 LXX): quotation, high confidence
- Ps 135:6 (134:6 LXX): quotation, high confidence

### Translation notes

- Ptolemy was a second-century Valentinian Gnostic teacher; “consorts” (ζυγοί) are paired aeons.
- Psalm numbers are Septuagint (113 = Ps 115; 110 = Ps 111; 134 = Ps 135).
- Slips corrected: a leaked English phrase (“Asterius quoted.”) is removed, and εἰς is corrected to εἷς.

### Citation (SBL)

Athanasius, C. Ar. 60 (Bright, 212–213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-60).

## Oration III Against the Arians 61

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-61
- Source: Bright, 213–215
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: God deliberates about creatures, which once were not, but his will for all things is in his Word; so the Word cannot himself come into being by a will, which would imply time before him and another Word.

### Greek text

61. Οὐκοῦν εἰ ἄλλος ἐστὶ τῶν πάντων, ὥσπερ καὶ ἐν τοῖς πρὸ τούτων ἐδείχθη, καὶ μᾶλλον τὰ ἔργα διʼ αὐτοῦ γέγονε, μὴ λεγέσθω ‘βουλήσει·’ ἵνα μὴ καὶ αὐτὸς οὕτως γίνηται, ὥσπερ καὶ τὰ διʼ αὐτοῦ γενόμενα συνέστη. Καὶ γὰρ ὁ μὲν Παῦλος, οὐκ ὢν πρότερον, ὕστερον ὅμως ‘διὰ θελήματος Θεοῦ ἀπόστολοςʼ γέγονεν· ἡ δὲ κλῆσις ἡμῶν, ὥς ποτε καὶ αὐτὴ μὴ οὖσα, νῦν δὲ ἐπιγενομένη, προηγουμένην ἔχει τὴν βούλησιν, καὶ ὡς αὐτὸς πάλιν ὁ Παῦλός φησι, ‘κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦʼ γέγονε. Τό τε διὰ Μωσέως λεγόμενον, ‘Γενηθήτω φῶςʼ καὶ, ‘Ἐξαγαγέτω ἡ γῆ καὶ, ‘Ποιήσωμεν ἄνθρωπον, ’ ἡγοῦμαι, καθὰ καὶ ἐν τοῖς ἔμπροσθεν εἴρηται, τῆς βουλήσεως τοῦ ποιοῦντος εἶναι τοῦτο σημαντικόν. Τὰ μὲν γὰρ μὴ ὄντα ποτὲ, ἀλλʼ ἔξωθεν ἐπιγινόμενα, ὁ Δημιουργὸς βουλεύεται ποιῆσαι· τὸν δὲ ἴδιον Λόγον ἐξ αὐτοῦ φύσει γεννώμενον οὐ προβουλεύεται· ἐν τούτῳ γὰρ ὁ Πατὴρ τὰ ἄλλα, ὅσα βουλεύεται, ποιεῖ, καὶ δημιουργεῖ ἐν τούτῳ· καθὼς καὶ Ἰάκωβος ὁ ἀπόστολος διδάσκων ἔλεγε, ‘βουληθεὶς ἀπεκύησεν ἡμᾶς Λόγῳ ἀληθείας.’ Οὐκοῦν ἡ περὶ πάντων τῶν τε ‘ἀναγεννωμένωνʼ καὶ τῶν ἅπαξ γινομένων τοῦ Θεοῦ βούλησις ἐν τῷ Λόγῳ ἐστὶν, ἐν ᾧ καὶ τὰ δόξαντα ποιεῖ καὶ ἀναγεννᾷ· καὶ τοῦτο γὰρ πάλιν ὁ ἀπόστολος σημαίνει, γράφων εἰς Θεσσαλονίκην, τοῦτο γὰρ θέλημα Θεοῦ ἐν Χριστῷ Ἰησοῦ εἰς ὑμᾶς. Εἰ δὲ, ἐν ᾧ ποιεῖ, ἐν αὐτῷ καὶ ἡ βούλησίς ἐστι, καὶ ἐν Χριστῷ ἐστι τὸ θέλημα τοῦ Πατρὸς, πῶς δύναται καὶ αὐτὸς ἐν βουλήσει καὶ θελήματι γίνεσθαι; εἰ γὰρ καὶ αὐτὸς ἐν βουλήσει, καθʼ ὑμᾶς, γέγονεν, ἀνάγκη καὶ τὴν περὶ αὐτοῦ βούλησιν ἐν ἑτέρῳ τινὶ Λόγῳ συνίστασθαι, διʼ οὗ καὶ αὐτὸς γίνεται· δέδεικται γὰρ ἡ τοῦ Θεοῦ βούλησις οὐκ ἐν τοῖς γινομένοις οὖσα, ἀλλʼ ἐν τῷ ‘διʼ οὗʼ καὶ ‘ἐν ᾧʼ γίνεται τὰ ποιήματα πάντα. Ἔπειτα ἐπειδὴ ταὐτόν ἐστιν εἰπεῖν ‘βουλήσειʼ καὶ ‘ἦν ποτε ὅτε οὐκ ἦν, ’ ἀρκείσθωσαν τῷ λέγειν ἦν ποτε ὅτε οὐκ ἦν·’ ἵνα, αἰσχυνόμενοι διὰ τὸ ἐκ τούτου χρόνους σημαίνεσθαι, γνῶσιν ὅτι καὶ ‘βουλήσειʼ λέγοντες χρόνους πρὸ Υἱοῦ σημαίνουσι· τῶν γάρ ποτε μὴ ὄντων προηγεῖται τὸ βουλεύεσθαι, ὡς ἐπὶ πάντων τῶν κτισμάτων. Εἰ δὲ ὁ Λόγος τῶν μὲν κτισμάτων ἐστὶ δημιουργὸς, αὐτὸς δὲ συνυπάρχει τῷ Πατρὶ, πῶς δύναται τοῦ ἀϊδίως ὄντος, ὡς μὴ ὄντος, προηγεῖσθαι τὸ βουλεύεσθαι; εἰ γὰρ προηγεῖται βουλὴ, πῶς ‘διʼ αὐτοῦ τὰ πάνταʼ; μᾶλλον γὰρ εἷς τῶν πάντων ἐστὶ βουλήσει καὶ αὐτὸς ‘ἀποκυηθεὶςʼ Υἱὸς, ὥσπερ καὶ ἡμεῖς ‘Λόγῳ ἀληθείαςʼ γεγόναμεν υἱοί· καὶ λοιπὸν ἡμᾶς ἀνάγκη ζητεῖν, ὥσπερ εἴρηται, ἄλλον Λόγον, διʼ οὗ καὶ οὗτος γέγονε, καὶ ἀπεκυήθη μετὰ πάντων, ὧν ἠθέλησεν ὁ Θεός.

### English translation (Claude)

If, then, he is other than all things, as was shown in what came before, and rather the works came into being through him, let him not be said to be “by will,” lest he too come into being in the way the things that came into being through him came to subsist. For Paul, not existing before, afterwards became “an apostle through the will of God”; and our calling, since it too once was not but has now come about, has a will that preceded it, and, as Paul himself says again, it came about “according to the good pleasure of his will.” And what is said through Moses, “Let there be light,” and “Let the earth bring forth,” and “Let us make man,” signifies, I think, as was also said before, the will of the maker. For the things that once were not but come to be from outside, the Creator deliberates to make; but his own Word, begotten from him by nature, he does not deliberate beforehand; for in him the Father makes the other things that he deliberates, and in him he creates; as James the apostle too taught, saying, “Having willed, he brought us forth by the Word of truth.” So God's will concerning all things, both those “born again” and those made once for all, is in the Word, in whom he both makes and regenerates what he has resolved; and this again the apostle indicates, writing to Thessalonica, “For this is the will of God in Christ Jesus for you.” And if the will is in him in whom God makes, and the will of the Father is in Christ, how can he himself come into being by counsel and will? For if he too came into being by will, on your view, the will concerning him must also subsist in some other Word, through whom he too comes into being; for it has been shown that God's will is not in the things that come into being, but in him “through whom” and “in whom” all things made come into being. Then, since it is the same to say “by will” and “there was once when he was not,” let them be content to say “there was once when he was not,” so that, ashamed because times are signified by it, they may know that in saying “by will” too they signify times before the Son; for deliberation precedes the things that once were not, as with all creatures. But if the Word is the creator of the creatures, and himself coexists with the Father, how can deliberation precede him who is eternally, as though he were not? For if counsel precedes, how are “all things through him”? Rather, he too would be one of all things, a Son “brought forth” by will, as we too became sons “by the Word of truth”; and then we must, as has been said, seek another Word, through whom this one too came into being and was brought forth together with all the things that God willed.

### Scripture references

- 1 Cor 1:1: quotation, high confidence
- Eph 1:5: quotation, high confidence
- Gen 1:3: quotation, high confidence
- Gen 1:24: quotation, high confidence
- Gen 1:26: quotation, high confidence
- Jas 1:18: quotation, high confidence
- 1 Pet 1:3: allusion, medium confidence
- 1 Thess 5:18: quotation, high confidence
- John 1:3: allusion, high confidence
- Col 1:16: allusion, medium confidence

### Translation notes

- The text reads ἐν καὶ, with a dropped ᾧ (“in whom”); corrected to ἐν ᾧ καὶ.

### Citation (SBL)

Athanasius, C. Ar. 61 (Bright, 213–215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-61).

## Oration III Against the Arians 62

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-62
- Source: Bright, 215–216
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Arian dilemma “by will or by necessity” ignores what is by nature, which is above both; as God is good by nature, not by choice or compulsion, so he is Father of the Son by nature.

### Greek text

62. Εἰ μὲν οὖν ἐστιν ἕτερος τοῦ Θεοῦ Λόγος, ἔστω καὶ οὗτος Λόγῳ γεγονώς· εἰ δὲ μὴ ἔστιν ἄλλος (οὐκ ἔστι γὰρ), ἀλλὰ ‘πάντα διʼ αὐτοῦ γέγονεν, ’ ἅπερ ὁ Πατὴρ βεβούληται, πῶς οὐ δείκνυται τούτων πολυκέφαλος πανουργία; ὅτι καταισχυνθέντες ἐπὶ τῷ λέγειν ‘ποίημα καὶ ‘κτίσμα, ʼ καὶ ‘οὐκ ἦν πρὶν γεννηθῇʼ ὁ τοῦ Θεοῦ Λόγος, ἄλλως πάλιν κτίσμα λέγουσιν αὐτὸν εἶναι, ‘βούλησιν προβαλλόμενοι, καὶ λέγοντες, ‘Εἰ μὴ βουλήσει γέγονεν, οὐκοῦν ἀνάγκῃ καὶ μὴ θέλων ἔσχεν ὁ Θεὸς Υἱόν.’ Καὶ τίς ὁ τὴν ἀνάγκην ἐπιβαλὼν αὐτῷ, πονηρότατοι, καὶ πάντα πρὸς τὴν αἵρεσιν ἑαυτῶν ἕλκοντες; τὸ μὲν γὰρ ἀντικείμενον τῇ βουλήσει ἑωράκασι· τὸ δὲ μεῖζον καὶ ὑπερκείμενον οὐκ ἐθεώρησαν. Ὥσπερ γὰρ ἀντίκειται τῇ βουλήσει τὸ παρὰ γνώμην, οὕτως ὑπέρκειται καὶ προηγεῖται τοῦ βουλεύεσθαι τὸ κατὰ φύσιν. Οἰκίαν μὲν οὖν τις βουλευόμενος κατασκευάζει, υἱὸν δὲ γεννᾷ κατὰ φύσιν· καὶ τὸ μὲν βουλήσει κατασκευαζόμενον ἤρξατο γίνεσθαι, καὶ ἔξωθέν ἐστι τοῦ ποιοῦντος· ὁ δὲ υἱὸς ἴδιόν ἐστι τῆς οὐσίας τοῦ πατρὸς γέννημα, καὶ οὐκ ἔστιν ἔξωθεν αὐτοῦ· διὸ οὐδὲ βουλεύεται περὶ αὐτοῦ, ἵνα μὴ καὶ περὶ ἑαυτοῦ δοκῇ βουλεύεσθαι. Ὅσῳ οὖν τοῦ κτίσματος ὁ υἱὸς ὑπέρκειται, τοσούτῳ καὶ τῆς βουλήσεως τὸ κατὰ φύσιν· καὶ ἔδει αὐτοὺς, ἀκούοντας, οὐ βουλήσει λογίζεσθαι τὸ κατὰ φύσιν. Οἱ δὲ, ἐπιλαθόμενοι ὅτι περὶ Υἱοῦ Θεοῦ ἀκούουσι, τολμῶσιν ἀνθρωπίνας ἀντιθέσεις λέγειν ἐπὶ Θεοῦ, ‘ἀνάγκηνʼ καὶ ‘παρὰ γνώμην, ʼ ἵνα τὸ εἶναι Υἱὸν ἀληθινὸν ἀρνήσωνται τοῦ Θεοῦ· ἐπεὶ εἰπάτωσαν ἡμῖν αὐτοὶ, τὸ ἀγαθὸν εἶναι καὶ οἰκτίρμονα τὸν Θεὸν ἐκ βουλήσεως πρόσεστιν αὐτῷ, ἢ οὐ βουλήσει; εἰ μὲν οὖν ἐκ βουλήσεως, σκοπεῖν δεῖ ὅτι ἤρξατο μὲν εἶναι ἀγαθὸς, καὶ τὸ μὴ εἶναι δὲ αὐτὸν ἀγαθὸν ἐνδεχόμενόν ἐστι· τὸ γὰρ βουλεύεσθαι καὶ προαιρεῖσθαι εἰς ἑκάτερα τὴν ῥοπὴν ἔχει, καὶ λογικῆς φύσεώς ἐστι τοῦτο πάθος. Εἰ δὲ διὰ τὸ ἐκ τούτων ἄτοπον οὐκ ἐκ βουλήσεως ἀγαθὸς καὶ οἰκτίρμων ἐστὶν, ἀκουσάτωσαν ἅπερ εἰρήκασιν αὐτοί· ‘οὐκοῦν ἀνάγκῃ καὶ μὴ θέλων ἐστὶν ἀγαθός.’ Καὶ τίς ὁ τὴν ἀνάγκην ἐπιβαλὼν αὐτῷ; Εἰ δὲ ἄτοπόν ἐστι λέγειν ἐπὶ Θεοῦ ἀνάγκην, καὶ διὰ τοῦτο φύσει ἀγαθός ἐστιν, εἴη ἂν πολλῷ μᾶλλον καὶ ἀληθέστερον τοῦ Υἱοῦ φύσει καὶ οὐκ ἐκ βουλήσεως Πατήρ.

### English translation (Claude)

If, then, there is another Word of God, let this one too have come into being by a Word; but if there is no other (and there is not), but “all things came into being through him” that the Father has willed, how is the many-headed knavery of these men not exposed? For, put to shame at saying that the Word of God is “a work” and “a creature” and “was not before he was begotten,” they say again in another way that he is a creature, putting forward “will,” and saying, “If he did not come into being by will, then God had a Son by necessity and unwillingly.” And who imposed the necessity on him, you most wicked men, who drag everything toward your heresy? For they have seen what is opposed to will, but have not perceived what is greater and lies above it. For as what is against one's inclination is opposed to will, so what is by nature lies above and precedes deliberation. A man builds a house by deliberating, but begets a son by nature; what is built by will began to come into being and is outside its maker, but the son is the proper offspring of the father's substance and is not outside him; that is why he does not deliberate about him, lest he seem to deliberate about himself. As far, then, as the son is above the creature, so far is what is by nature above what is by will; and on hearing this they ought not to reckon what is by nature under will. But they, forgetting that it is about the Son of God that they are hearing, dare to speak of human opposites in the case of God, “necessity” and “against one's inclination,” so as to deny that the Son of God is true Son. For let them tell us themselves: does God's being good and merciful belong to him from will, or not by will? If from will, one must consider that he began to be good, and that his not being good is possible; for deliberating and choosing can lean either way, and this is a property of a rational nature. But if, because of the absurdity that follows, he is good and merciful not from will, let them hear what they themselves said: “then he is good by necessity and unwillingly.” And who imposed the necessity on him? But if it is absurd to speak of necessity in God, and for this reason he is good by nature, much more, and more truly, would he be Father of the Son by nature and not from will.

### Scripture references

- John 1:3: quotation, high confidence

### Translation notes

- The text reads a stray period in ἐκ. βουλήσεως; corrected.

### Citation (SBL)

Athanasius, C. Ar. 62 (Bright, 215–216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-62).

## Oration III Against the Arians 63

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-63
- Source: Bright, 216–217
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: If the Word came by a prior will, the same would apply to the Father's own existence, which is absurd; the Son is himself the Father's living counsel, as Prov 8:14 says.

### Greek text

63. Εἰπάτωσαν δὲ πάλιν ἡμῖν καὶ τοῦτο (πρὸς γὰρ τὴν ἀναισχυντίαν αὐτῶν ἐρώτησιν αὐτοῖς ἐπαγαγεῖν ἔτι βούλομαι, τολμηροτέραν μὲν, βλέπουσαν δὲ ὅμως εἰς εὐσέβειαν· ἱλάσθητι, Δέσποτα)· ὁ Πατὴρ αὐτὸς, βουλευσάμενος πρότερον, εἶτα θελήσας, οὕτως ὑπάρχει, ἢ καὶ πρὸ τοῦ βουλεύσασθαι; χρὴ γὰρ καὶ περὶ τοῦ Λόγου τοιαῦτα τολμῶντας αὐτοὺς, τοιαῦτα καὶ ἀκούειν, ἵνα γνῶσιν ὅτι ἡ τοιαύτη αὐτῶν προπέτεια καὶ εἰς αὐτὸν τὸν Πατέρα φθάνει. Ἐὰν μὲν οὖν εἴπωσιν (ἅπαξ βουλευσάμενοι περὶ βουλήσεως) ὅτι καὶ αὐτὸς ἐκ βουλήσεως, τί οὖν ἦν πρὸ τοῦ βουλεύσασθαι; ἢ τί πλέον ἔσχεν, ὡς ὑμεῖς λέγετε, μετὰ τὸ βουλεύσασθαι; εἰ δὲ ἄτοπος καὶ ἀσύστατός ἐστιν ἡ τοιαύτη ἐρώτησις, καὶ οὐ θέμις ὅλως τοιαῦτα λέγειν (ἀρκεῖ γὰρ καὶ μόνον ἀκούοντας ἡμᾶς περὶ Θεοῦ εἰδέναι καὶ νοεῖν ὅτι αὐτός ἐστιν ‘ὁ ὢνʼ), πῶς οὐκ ἄλογον ἂν εἴη περὶ τοῦ Λόγου τοῦ Θεοῦ τοιαῦτα ἐνθυμεῖσθαι, καὶ ‘βούλησιν καὶ θέλησινʼ προβάλλεσθαι; ἀρκεῖ γὰρ καὶ μόνον ἀκούοντας ἡμᾶς καὶ περὶ τοῦ Λόγου εἰδέναι καὶ νοεῖν ὅτι ὁ μὴ ἐκ βουλήσεως ὑπάρχων Θεὸς οὐ βουλήσει, ἀλλὰ φύσει τὸν ἴδιον ἔχει Λόγον. Πῶς δὲ οὐχ ὑπερβάλλει πᾶσαν μανίαν τὸ καὶ μόνον ἐνθυμεῖσθαι, ὅτι αὐτὸς ὁ Θεὸς βουλεύεται καὶ σκέπτεται, καὶ προαιρεῖται, καὶ θέλειν ἑαυτὸν προτρέπεται, ἵνα μὴ ἄλογος καὶ ἄσοφος ᾖ, ἀλλὰ Λόγον καὶ Σοφίαν ἔχῃ; περὶ ἑαυτοῦ γὰρ δοκεῖ σκέπτεσθαι ὁ περὶ τοῦ ἰδίου τῆς οὐσίας ἑαυτοῦ βουλευόμενος. Πολλῆς τοίνυν δυσφημίας οὔσης ἐν τῇ τοιαύτῃ φρονήσει, εὐσεβῶς ἂν λεχθείη, ὅτι τὰ μὲν γενητὰ εὐδοκίᾳ καὶ βουλήσει γέγονεν, ὁ δὲ Υἱὸς οὐ θελήματός ἐστι δημιούργημα ἐπιγεγονὼς, καθάπερ ἡ κτίσις, ἀλλὰ φύσει τῆς οὐσίας ἴδιον γέννημα. Καὶ γὰρ, ἴδιος ὢν Λόγος τοῦ Πατρὸς, οὐκ ἐᾷ πρὸ ἑαυτοῦ λογίσασθαί τινα ‘βούλησιν, ’ αὐτὸς ὢν βουλὴ ζῶσα τοῦ Πατρὸς, καὶ δύναμις, καὶ δημιουργὸς τῶν δοκούντων τῷ Πατρί. Καὶ ταῦτα αὐτὸς ἐν ταῖς Παροιμίαις περὶ ἑαυτοῦ φησιν· ‘ἐμὴ βουλὴ καὶ ἀσφάλεια, ἐμὴ φρόνησις, ἐμὴ δὲ ἰσχύς.’ Ὡς γὰρ, αὐτὸς ὢν ἡ φρόνησις, ἐν ᾗ ‘τοὺς οὐρανοὺς ἡτοίμασε, ʼ καὶ αὐτὸς ὢν ἰσχὺς καὶ δύναμις· (‘Χριστὸςʼ γὰρ ‘Θεοῦ δύναμις καὶ Θεοῦ σοφία·’) νῦν παρακλίνων εἶπεν, ‘ἐμὴ φρόνησις, καὶ ἐμὴ ἰσχύς· οὕτω λέγων, ‘ἐμὴ βουλὴ, ʼ αὐτὸς ἂν εἴη τοῦ Πατρὸς ἡ ζῶσα βουλὴ, καθὼς καὶ παρὰ τοῦ προφήτου μεμαθήκαμεν, ὅτι αὐτὸς ‘τῆς μεγάλης βουλῆς ἄγγελος γίνεται, καὶ θέλημα τοῦ Πατρὸς αὐτὸς ἐκλήθη. Χρὴ γὰρ οὕτω διελέγχειν αὐτοὺς, ἀνθρώπινα περὶ τοῦ Θεοῦ διανοουμένους.

### English translation (Claude)

Let them tell us this too (for against their shamelessness I wish to bring yet another question, a bolder one, but one that nevertheless looks to piety—be gracious, O Master): does the Father himself exist in this way, having first deliberated and then willed, or does he exist even before deliberating? For since they dare such things about the Word, they must also hear such things, so that they may know that such rashness of theirs reaches even to the Father himself. If, then, they say (having once deliberated about will) that he too exists from will, what then was he before deliberating? Or what more did he gain, as you say, after deliberating? But if such a question is absurd and incoherent, and it is not at all right to say such things (for it is enough for us, merely hearing about God, to know and understand that he is “He who is”), how would it not be irrational to entertain such thoughts about the Word of God, and to put forward “counsel and will”? For it is enough for us, merely hearing about the Word too, to know and understand that God, who does not exist from will, has his own Word not by will but by nature. And how does it not exceed all madness even to imagine that God himself deliberates, and considers, and chooses, and urges himself to will, so that he may not be without Word and without wisdom, but may have Word and Wisdom? For he who deliberates about what is proper to his own substance seems to deliberate about himself. Since, then, there is great blasphemy in such thinking, it would be piously said that originated things came into being by good pleasure and will, but that the Son is not a product of will that came into being afterwards, like creation, but by nature the proper offspring of the substance. For being the Father's own Word, he does not allow anyone to reckon any “will” before himself, since he himself is the living counsel of the Father, and power, and creator of the things that seem good to the Father. And this he says of himself in the Proverbs: “Mine are counsel and security, mine is understanding, and mine is strength.” For as, being himself the understanding in which “he prepared the heavens,” and being himself strength and power (for “Christ is the power of God and the wisdom of God”), he now, with a change of phrase, said, “mine is understanding, and mine is strength,” so in saying “mine is counsel” he would himself be the living counsel of the Father; as we have also learned from the prophet that he becomes “the angel of great counsel,” and he himself was called the will of the Father. For so one must refute them, since they think human thoughts about God.

### Scripture references

- Exod 3:14: quotation, high confidence
- Prov 8:14: quotation, high confidence
- Prov 3:19: allusion, high confidence
- 1 Cor 1:24: quotation, high confidence
- Isa 9:6: quotation, high confidence

### Translation notes

- “Be gracious, O Master” is Athanasius's brief prayer before posing a daring question.
- “Mine are counsel and security…” is Prov 8:14 (Septuagint).
- Slips corrected: φρονήσις to φρόνησις, Κριστὸς to Χριστὸς.

### Citation (SBL)

Athanasius, C. Ar. 63 (Bright, 216–217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/53/#p-63).

## Oration III Against the Arians 64

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/64/#p-64
- Source: Bright, 217–218
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Creatures come by God's will, but the Word is that will and counsel itself; a will preceding him would make him second and a servant, not Lord united with the Father.

### Greek text

64. Οὐκοῦν εἰ τὰ ποιήματα ‘βουλήσει καὶ εὐδοκίᾳʼ ὑπέστη, καὶ ἡ κτίσις πᾶσα θελήματι γέγονεν, ὅ τε Παῦλος ‘διὰ θελήματος Θεοῦʼ ἀπόστολος ἐκλήθη, καὶ ἡ κλῆσις ἡμῶν ‘εὐδοκίᾳ καὶ θελήματιʼ γέγονε, ‘πάντα δὲ διὰ τοῦ Λόγου γέγονεν, ʼ ἐκτός ἐστιν οὗτος τῶν βουλήσει γεγονότων, καὶ μᾶλλον αὐτός ἐστιν ἡ ζῶσα βουλὴ τοῦ Πατρὸς, ἐν ᾗ ταῦτα πάντα γέγονεν· ἐν ᾗ καὶ ὁ ἅγιος Δαβὶδ εὐχαριστῶν ἔλεγεν ἐν τῷ ἑβδομηκοστῷ δευτέρῳ ψαλμῷ, ‘Ἐκράτησας τῆς χειρὸς τῆς δεξιᾶς μου, καὶ ἐν τῇ βουλῇ σου ὡδήγησάς με.’ Πῶς οὖν δύναται, βουλὴ καὶ θέλημα τοῦ Πατρὸς ὑπάρχων, ὁ Λόγος γίνεσθαι καὶ αὐτὸς ‘θελήματι καὶ βουλήσει, ʼ ὡς ἕκαστος, εἰ μὴ, καθὰ προεῖπον, μανέντες πάλιν εἴπωσιν αὐτὸν διʼ ἑαυτοῦ γεγονέναι, ἢ διʼ ἑτέρου τινός; Τίς οὖν ἐστι, διʼ οὗ γέγονε; πλασάσθωσαν ἕτερον Λόγον, καὶ τὰ Οὐαλεντίνου ζηλώσαντες, ‘Χριστὸνʼ ἕτερον ὀνομασάτωσαν· οὐ γὰρ γέγραπται. Ἀλλὰ κἂν πλάσωνται, πάντως κἀκεῖνος διά τινος γίνεται· καὶ λοιπὸν οὕτως ἐπιλογιζομένων ἡμῶν, καὶ ἀνακρινόντων τὴν ἀκολουθίαν, εὑρίσκεται τῶν ἀθέων ἡ πολυκέφαλος αἵρεσις εἰς πολυθεότητα πίπτουσα καὶ ἄμετρον μανίαν, ἐν ᾗ ‘κτίσμαʼ καὶ ‘ἐξ οὐκ ὄντωνʼ θέλοντες εἶναι τὸν Υἱὸν, ἑτέρως τὰ αὐτὰ σημαίνουσι, ‘βούλησιν καὶ θέλησινʼ προβαλλόμενοι, ἃ μάλιστα ἐπὶ τῶν γενητῶν καὶ κτιστῶν ταῦτα εὐλόγως ἂν λέγοιτο. Πῶς οὖν οὐκ ἀσεβὲς τὰ τῶν γενητῶν ἐπὶ τὸν Δημιουργὸν ἀναφέρειν; ἢ πῶς οὐ βλάσφημον λέγειν βούλησιν πρὸ τοῦ Λόγου εἶναι ἐν τῷ Πατρί; εἰ γὰρ προηγεῖται βούλησις ἐν τῷ Πατρὶ, οὐκ ἀληθεύει λέγων ὁ Υἱὸς, ‘ἐγὼ ἐν τῷ Πατρί·’ ἢ εἰ καὶ αὐτὸς ἐν τῷ Πατρί ἐστιν, ἀλλὰ δεύτερος λογισθήσεται, καὶ οὐκ ἔπρεπε λέγειν αὐτὸν, ‘ἐγὼ ἐν τῷ Πατρὶ, ’ οὔσης βουλήσεως πρὸ αὐτοῦ, ἐν ᾗ τὰ πάντα γέγονε καὶ αὐτὸς ὑπέστη καθʼ ὑμᾶς· κἂν γὰρ τῇ δόξῃ διαφέρῃ, ἀλλʼ οὐδὲν ἧττον εἷς ἐστι τῶν ἐκ βουλήσεως γινομένων. Ὡς δὲ ἐν τοῖς ἔμπροσθεν εἰρήκαμεν, εἰ οὕτως ἐστὶ, πῶς ὁ μὲν Κύριος, τὰ δὲ δοῦλα; πάντων δὲ Κύριος τυγχάνει οὗτος, ὅτι τῇ τοῦ Πατρὸς κυριότητι ἥνωται· καὶ πάντως ἡ κτίσις δούλη, ἐπεὶ ἐκτὸς τῆς τοῦ Πατρὸς ἑνότητός ἐστι, καὶ, οὐκ οὖσά ποτε, γέγονεν.

### English translation (Claude)

If, then, things made came to subsist “by will and good pleasure,” and all creation came into being by will, and Paul was called an apostle “through the will of God,” and our calling came about “by good pleasure and will,” and “all things came into being through the Word,” then he is outside the things that came into being by will, and is rather himself the living counsel of the Father, in which all these things came into being; the counsel in which holy David too, giving thanks, said in the seventy-second psalm, “You held my right hand, and in your counsel you guided me.” How, then, can the Word, being counsel and will of the Father, himself come into being “by will and counsel,” like each thing, unless, as I said before, in their madness they say again that he came into being through himself or through some other? Who, then, is it through whom he came into being? Let them fashion another Word, and, emulating the teachings of Valentinus, let them name another “Christ”; for it is not written. But even if they fashion one, that one too certainly comes into being through someone; and so, as we reason further and examine the consequences, the many-headed heresy of the godless is found falling into polytheism and measureless madness, in which, wishing the Son to be “a creature” and “from nothing,” they signify the same things in another way, putting forward “counsel and will,” which could reasonably be said above all of originated and created things. How, then, is it not impious to refer the things of originated beings to the Creator? Or how is it not blasphemous to say that there is a will in the Father before the Word? For if will precedes in the Father, the Son does not speak the truth in saying, “I am in the Father”; or if he too is in the Father, he will be reckoned second, and it would not have been fitting for him to say, “I am in the Father,” since there would be a will before him, in which all things came into being and he himself came to subsist, on your view; for even if he differs in glory, he is none the less one of those that come into being by will. And, as we said before, if it is so, how is he Lord and the others servants? But he is Lord of all because he is united to the Father's lordship; and creation is surely servant, since it is outside the Father's unity and, once not being, came to be.

### Scripture references

- Eph 1:5: allusion, high confidence
- 1 Cor 1:1: quotation, high confidence
- John 1:3: quotation, high confidence
- Ps 73:23 (72:23 LXX): quotation, high confidence
- Ps 73:24 (72:24 LXX): quotation, high confidence
- John 14:10: quotation, high confidence

### Translation notes

- Psalm number is Septuagint (72 = Ps 73).
- The text reads ἧ; corrected to ᾗ.

### Citation (SBL)

Athanasius, C. Ar. 64 (Bright, 217–218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/64/#p-64).

## Oration III Against the Arians 65

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/64/#p-65
- Source: Bright, 218–219
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Son is himself God's wisdom, understanding, and living counsel, in whom God's will lies; to say he came “by will” is to say Wisdom came to be in wisdom; the Father calls him simply “my Son.”

### Greek text

65. Ἔδει δὲ αὐτοὺς, λέγοντας ‘βουλήσειʼ τὸν Υἱὸν, εἰπεῖν, ὅτι καὶ ‘φρονήσειʼ γέγονε· ταὐτὸν γὰρ ἡγοῦμαι φρόνησιν καὶ βούλησιν εἶναι· ὃ γὰρ βουλεύεταί τις, τοῦτο πάντως καὶ φρονεῖ· καὶ ὃ φρονεῖ, τοῦτο καὶ βουλεύεται. Αὐτὸς γοῦν ὁ Σωτὴρ ὡς ἀδελφὰ ταῦτα τῇ ἀναλογίᾳ συνῆψεν ἅμα λέγων, ‘ἐμὴ βουλὴ καὶ ἀσφάλεια, ἐμὴ φρόνησις, ἐμὴ δὲ ἰσχύς.’ Ὡς γὰρ ἰσχὺς καὶ ἀσφάλεια ταὐτόν ἐστιν (ἡ αὐτὴ γὰρ δύναμίς ἐστιν), οὕτω ταὐτόν ἐστιν εἰπεῖν τὴν φρόνησιν καὶ τὴν βουλὴν εἶναι, ἅπερ ἐστὶν ὁ Κύριος. Ἀλλʼ οἱ ἀσεβεῖς οὐ θέλουσι μὲν λόγον καὶ βουλὴν ζῶσαν εἶναι τὸν Υἱόν· περὶ δὲ τὸν Θεὸν φρόνησιν καὶ βουλὴν καὶ σοφίαν ὡς ἕξιν συμβαίνουσαν καὶ ἀποσυμβαίνουσαν ἀνθρωπίνως γίνεσθαι μυθολογοῦσι, καὶ πάντα κινοῦσι, καὶ τὴν Οὐαλεντίνου ‘ἔννοιαν καὶ θέλησινʼ προβάλλονται, ἵνα μόνον διαστήσωσι τὸν Υἱὸν ἀπὸ τοῦ Πατρὸς, καὶ μὴ εἴπωσιν ἴδιον αὐτὸν τοῦ Πατρὸς εἶναι Λόγον, ἀλλὰ κτίσμα. Ἐκεῖνοι μὲν οὖν ἀκουέτωσαν, ὡς Σίμων ὁ μάγος ἤκουσεν, Ἡ ἀσέβεια Οὐαλεντίνου ‘σὺν ὑμῖν εἴη εἰς ἀπώλειαν·’ ἕκαστος δὲ Σολομῶνι μᾶλλον πειθέσθω λέγοντι αὐτὸν εἶναι σοφίαν καὶ φρόνησιν τὸν Λόγον· φησὶ γάρ· ‘Ὁ Θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν, ἡτοίμασε δὲ οὐρανοὺς ἐν φρονήσει·’ ὡς δὲ ὧδε ‘ἐν φρονήσει, οὕτως ἐν Ψαλμοῖς, ‘τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν. Ὡς δὲ τῷ Λόγῳ οἱ οὐρανοὶ, οὕτω ‘πάντα, ὅσα ἠθέλησεν, ἐποίησε·’ καὶ ὡς ὁ ἀπόστολος γράφει Θεσσαλονικεῦσι, ‘τὸ θέλημα τοῦ Θεοῦ ἐν Χριστῷ Ἰησοῦ ἐστιν·’ ὁ ἄρα τοῦ Θεοῦ Υἱὸς αὐτός ἐστιν ὁ Λόγος καὶ ἡ Σοφία, αὐτὸς ἡ φρόνησις καὶ ἡ ζῶσα βουλή· καὶ ἐν αὐτῷ τὸ θέλημα τοῦ Πατρός ἐστιν· αὐτὸς ἀλήθεια, καὶ φῶς, καὶ δύναμις τοῦ Πατρός ἐστιν. Εἰ δὲ ἡ βούλησις τοῦ Θεοῦ ἡ Σοφία ἐστὶ καὶ ἡ φρόνησις, ὁ δὲ Υἱός ἐστιν ἡ Σοφία, ὁ ἄρα λέγων ‘βουλήσειʼ τὸν Υἱὸν ἴσον λέγει τῷ τὴν Σοφίαν ‘ἐν Σοφίᾳʼ γεγονέναι, καὶ τὸν Υἱὸν ‘ἐν Υἱῷʼ πεποιῆσθαι, καὶ ‘διὰ τοῦ Λόγουʼ τὸν Λόγον ἐκτίσθαι. Τοῦτο δὲ καὶ τῷ Θεῷ μάχεται, καὶ ταῖς παρʼ αὐτοῦ γραφαῖς ἐναντιοῦται· καὶ γὰρ καὶ ὁ ἀπόστολος οὐ βουλήσεως, ἀλλὰ αὐτῆς τῆς πατρικῆς οὐσίας ἴδιον ‘ἀπαύγασμα καὶ χαρακτῆραʼ τὸν Υἱὸν κηρύττει, λέγων, ‘ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ.’ Εἰ δὲ, ὡς προειρήκαμεν, ἐκ βουλήσεως οὐκ ἔστιν ἡ πατρικὴ οὐσία καὶ ὑπόστασις, εὔδηλον ὡς οὔτε τὸ ἴδιον τῆς πατρικῆς ὑποστάσεως ἐκ βουλήσεως ἂν εἴη· ὁποία γὰρ ᾖ καὶ ὡς ἐὰν ᾖ ἡ μακαρία ἐκείνη ὑπόστασις, τοιοῦτον καὶ οὕτως εἶναι καὶ τὸ ἴδιον ἐξ αὐτῆς γέννημα δεῖ. Καὶ αὐτὸς γοῦν ὁ Πατὴρ οὐκ εἶπεν, ‘Οὗτός ἐστιν ὁ βουλήσει μου γεγονὼς Υἱὸς, ʼ οὐδὲ, ‘ὃν κατʼ εὐδοκίαν ἔσχον Υἱόν·’ ἀλλʼ ἁπλῶς, ‘ὁ Υἱός μου, ʼ καὶ μᾶλλον, ‘ἐν ᾧ ηὐδόκησα·’ δεικνὺς ἐκ τούτων ὅτι ‘φύσει μὲν οὗτός ἐστιν Υἱὸς, ἐν αὐτῷ δὲ τῶν ἐμοὶ δοκούντων ἡ βούλησις ἀπόκειται.’

### English translation (Claude)

When they say that the Son is “by will,” they ought also to have said that he came into being “by understanding”; for I consider understanding and will to be the same; for what one deliberates, this he surely also understands, and what he understands, this he also deliberates. The Saviour himself, at any rate, joined these together as sisters by analogy, saying at once, “Mine are counsel and security, mine is understanding, and mine is strength.” For as strength and security are the same (for it is the same power), so it is the same to say understanding and counsel, which the Lord is. But the impious do not want the Son to be Word and living counsel; instead they tell the fable that understanding, counsel, and wisdom arise in God as a habit that comes and goes, in human fashion; and they move everything and put forward Valentinus's “Thought and Will,” only so as to separate the Son from the Father and not call him the Father's own Word, but a creature. Let them, then, hear what Simon the sorcerer heard: “The impiety of Valentinus perish with you”; but let each rather be persuaded by Solomon, who says that the Word himself is wisdom and understanding; for he says, “God by wisdom founded the earth, and prepared the heavens by understanding”; and as here it says “by understanding,” so in the Psalms, “By the Word of the Lord the heavens were established.” And as the heavens were established by the Word, so “he did whatever he willed”; and as the apostle writes to the Thessalonians, “the will of God is in Christ Jesus.” So the Son of God is himself the Word and the Wisdom, himself the understanding and the living counsel; and in him is the will of the Father; he is the truth and light and power of the Father. And if the will of God is the Wisdom and understanding, and the Son is the Wisdom, then he who says that the Son is “by will” is in effect saying that Wisdom came into being “in wisdom,” and the Son was made “in a Son,” and the Word created “through the Word.” This fights against God and contradicts the Scriptures that come from him; for the apostle too proclaims the Son to be the proper “radiance and impress” not of a will, but of the Father's very substance, saying, “who, being the radiance of glory and the impress of his subsistence.” And if, as we said before, the Father's substance and subsistence are not from will, it is very clear that neither would what is proper to the Father's subsistence be from will; for of whatever kind and however that blessed subsistence is, of such a kind and in such a way must its proper offspring from it be. The Father himself, at any rate, did not say, “This is the Son who came into being by my will,” nor “the Son whom I have by good pleasure,” but simply, “my Son,” and rather, “in whom I am well pleased,” showing by these words that “he is Son by nature, and in him is laid up the will of what pleases me.”

### Scripture references

- Prov 8:14: quotation, high confidence
- Acts 8:20: quotation, high confidence
- Prov 3:19: quotation, high confidence
- Ps 33:6 (32:6 LXX): quotation, high confidence
- Ps 115:3 (113:11 LXX): quotation, high confidence
- 1 Thess 5:18: quotation, high confidence
- Heb 1:3: quotation, high confidence
- Matt 3:17: quotation, high confidence

### Translation notes

- “Perish with you” adapts Peter's words to Simon the sorcerer (Acts 8:20).
- “Subsistence” (ὑπόστασις) is used here, with Heb 1:3, as equivalent to the Father's substance.
- The words attributed to the Father at the end are Athanasius's paraphrase.

### Citation (SBL)

Athanasius, C. Ar. 65 (Bright, 218–219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/64/#p-65).

## Oration III Against the Arians 66

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/64/#p-66
- Source: Bright, 219–220
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Being Son by nature does not make the Son unwilled; the Father loves and wills him as he wills his own goodness, with one will shared by Father and Son, yet no will precedes the Son's existence.

### Greek text

66. Ἆῤ οὖν ἐπεὶ φύσει καὶ μὴ ἐκ βουλήσεώς ἐστιν ὁ Υἱὸς, ἤδη καὶ ἀθέλητός ἐστι τῷ Πατρὶ, καὶ ‘μὴ βουλομένουʼ τοῦ Πατρός ἐστιν ὁ Υἱός; οὐμενοῦν· ἀλλὰ καὶ θελόμενός ἐστιν ὁ Υἱὸς παρὰ τοῦ Πατρὸς, καὶ, ὡς αὐτός φησιν, ‘ὁ Πατὴρ φιλεῖ τὸν Υἱὸν, καὶ πάντα δείκνυσιν αὐτῷ. Ὡς γὰρ τὸ εἶναι ἀγαθὸς οὐκ ἐκ βουλήσεως μὲν ἤρξατο, οὐ μὴν ἀβουλήτως καὶ ἀθελήτως ἐστὶν ἀγαθὸς (ὃ γάρ ἐστι, τοῦτο καὶ θελητόν ἐστιν αὐτῷ), οὕτω καὶ τὸ εἶναι τὸν Υἱὸν, εἰ καὶ μὴ ἐκ βουλήσεως ἤρξατο, ἀλλʼ οὐκ ἀθέλητον, οὐδὲ παρὰ γνώμην ἐστὶν αὐτῷ. Ὥσπερ γὰρ τῆς ἰδίας ὑποστάσεώς ἐστι θελητὴς, οὕτως καὶ ὁ Υἱὸς, ἴδιος ὢν αὐτοῦ τῆς οὐσίας, οὐκ ἀθέλητός ἐστιν αὐτῷ, Θελέσθω καὶ φιλείσθω τοίνυν ὁ Υἱὸς παρὰ τοῦ Πατρός· καὶ οὕτω τὸ ‘θέλεινʼ καὶ τὸ ‘μὴ ἀβούλητονʼ τοῦ Θεοῦ τις εὐσεβῶς λογιζέσθω. Καὶ γὰρ ὁ Υἱὸς τῇ θελήσει ᾗ θέλεται παρὰ τοῦ Πατρὸς, ταύτῃ καὶ αὐτὸς ἀγαπᾶ, καὶ θέλει, καὶ τιμᾷ τὸν Πατέρα· καὶ ἕν ἐστι θέλημα τὸ ἐκ Πατρὸς ἐν Υἱῷ, ὡς καὶ ἐκ τούτου θεωρεῖσθαι τὸν Υἱὸν ἐν τῷ Πατρὶ, καὶ τὸν Πατέρα ἐν τῷ Υἱῷ. Μὴ μέντοι κατὰ Οὐαλεντῖνον προηγουμένην τις ‘βούλησιν ἐπεισαγέτω, μηδὲ μέσον τις ἑαυτὸν ὠθείτω τοῦ μόνου Πατρὸς πρὸς τὸν μόνον Λόγον, προφάσει τοῦ ‘βουλεύεσθαι·’ μαίνοιτο γὰρ ἄν τις, μεταξὺ τιθεὶς Πατρὸς καὶ Υἱοῦ ‘βούλησινʼ καὶ σκέψιν. Καὶ γὰρ ἕτερόν ἐστι λέγειν, ‘βουλήσει γέγονεν·’ ἕτερον δὲ, ὅτι ‘ἴδιον ὄντα φύσει τὸν Υἱὸν αὐτοῦ ἀγαπᾷ καὶ θέλει αὐτόν.’ Τὸ μὲν γὰρ λέγειν, ‘ἐκ βουλήσεως γέγονε, πρῶτον μὲν τὸ μὴ εἶναί ποτε τοῦτον σημαίνει· ἔπειτα δὲ, καὶ τὴν ἐπʼ ἄμφω ῥοπὴν ἔχει, καθάπερ εἴρηται· ὥστε δύνασθαί τινα νοεῖν ὅτι ἠδύνατο καὶ μὴ βούλεσθαι τὸν Υἱόν. Ἐπὶ Υἱοῦ δὲ λέγειν, ‘ἠδύνατο καὶ μὴ εἶναι, ’ δυσσεβές ἐστι καὶ φθάνον εἰς τὴν τοῦ Πατρὸς οὐσίαν τὸ τόλμημα· εἴγε τὸ ἴδιον αὐτῆς ἠδύνατο μὴ εἶναι· ὅμοιον γὰρ ὡς εἰ ἐλέγετο, ‘ἠδύνατο καὶ μὴ εἶναι ἀγαθὸς ὁ Πατήρ.’ Ἀλλʼ ὥσπερ ἀγαθὸς ἀεὶ καὶ τῇ φύσει, οὕτως ἀεὶ γεννητικὸς τῇ φύσει ὁ Πατήρ· τὸ δὲ λέγειν, ‘ὁ Πατὴρ θέλει τὸν Υἱὸν, ʼ καὶ, ‘ὁ Λόγος θέλει τὸν Πατέρα, ʼ οὐ ‘βούλησιν προηγουμένηνʼ δείκνυσιν, ἀλλὰ φύσεως γνησιότητα, καὶ οὐσίας ἰδιότητα καὶ ὁμοίωσιν γνωρίζει. Ὡς γὰρ καὶ ἐπὶ τοῦ ἀπαυγάσματος ἄν τις εἴποι καὶ τοῦ φωτὸς, ὅτι τὸ ἀπαύγασμα οὐκ ἔχει μὲν ‘βούλησιν προηγουμένην ἐν τῷ φωτὶ, ἔστι δὲ φύσει αὐτοῦ γέννημα, θελόμενον παρὰ τοῦ φωτὸς τοῦ καὶ γεννήσαντος αὐτὸ, οὐκ ἐν σκέψει βουλήσεως, ἀλλὰ φύσει καὶ ἀληθείᾳ· οὕτω καὶ ἐπὶ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ ὀρθῶς ἄν τις εἴποι ὅτι ὁ Πατὴρ ἀγαπᾷ καὶ θέλει τὸν Υἱὸν, καὶ ὁ Υἱὸς ἀγαπᾷ καὶ θέλει τὸν Πατέρα.

### English translation (Claude)

Is it, then, that since the Son is by nature and not from will, he is already unwilled by the Father, and the Son exists “without the Father's willing”? By no means! Rather, the Son is willed by the Father, and, as he himself says, “The Father loves the Son and shows him all things.” For as God's being good did not begin from will, yet he is not good without willing or wishing it (for what he is, this he also wills), so too the Son's existence, even if it did not begin from will, is not unwilled by him nor against his inclination. For as he wills his own subsistence, so too the Son, being proper to his substance, is not unwilled by him. Let the Son, then, be willed and loved by the Father; and so let one piously reckon God's “willing” and “not being unwilling.” For the Son, with the same willing with which he is willed by the Father, himself too loves and wills and honors the Father; and the will from the Father in the Son is one, so that from this too the Son is seen in the Father and the Father in the Son. But let no one, after Valentinus, bring in a preceding “will,” nor let anyone thrust himself between the only Father and the only Word on the pretext of “deliberating”; for one would be mad to place “will” and consideration between Father and Son. For it is one thing to say, “he came into being by will,” and another to say, “he loves and wills his Son, who is his own by nature.” For to say “he came into being from will” signifies, first, that he once was not; and then it can lean both ways, as has been said, so that one might think that he could also not have willed the Son. But to say of the Son, “he could also not have been,” is impious, and the daring reaches to the Father's substance, if indeed what is proper to it could not have been; for it is as if one said, “the Father could also not have been good.” But as the Father is always good, and by nature, so he is always begetting by nature; and to say, “The Father wills the Son,” and “The Word wills the Father,” shows not “a preceding will,” but makes known the genuineness of nature and the propriety and likeness of substance. For as one might say in the case of the radiance and the light, that the radiance has no “preceding will” in the light, but is its offspring by nature, willed by the light that begot it, not by consideration of will but by nature and in truth; so too in the case of the Father and the Son one would rightly say that the Father loves and wills the Son, and the Son loves and wills the Father.

### Scripture references

- John 5:20: quotation, high confidence
- John 14:10: allusion, high confidence

### Translation notes

- Slips corrected: ἡδύνατο to ἠδύνατο (twice), ἀγαπὰ to ἀγαπᾷ.

### Citation (SBL)

Athanasius, C. Ar. 66 (Bright, 219–220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/64/#p-66).

## Oration III Against the Arians 67

- URL: https://sophiascriptura.com/fathers/athanasius-oratio-3/64/#p-67
- Source: Bright, 220–221
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The Son is the Father's living counsel, not a product of will; human fathers too beget by nature, not by deliberation; the oration ends by urging the Arians to escape the devil's snare.

### Greek text

67. Οὐκοῦν μὴ λεγέσθω θελήματος δημιούργημα ὁ Υἱὸς, (μηδὲ τὰ Οὐαλεντίνου ἐπεισαγέσθω τῇ ἐκκλησίᾳ, ) ἀλλὰ βουλὴ ζῶσα, καὶ ἀληθῶς φύσει γέννημα, ὡς τοῦ φωτὸς τὸ ἀπαύγασμα. Οὕτω γὰρ καὶ ὁ μὲν Πατὴρ εἴρηκεν, ‘Ἐξηρεύξατο ἡ καρδία μου Λόγον ἀγαθόν·’ ὁ δὲ Υἱὸς ἀκολούθως, ‘ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί.’ Εἰ δὲ ὁ Λόγος ἐν καρδίᾳ, ποῦ ἡ βούλησις; καὶ εἰ ὁ Υἱὸς ἐν τῷ Πατρὶ, ποῦ ἡ θέλησις; καὶ εἰ ἡ βούλησις αὐτὸς, πῶς ‘ἐν βουλήσειʼ ἡ βουλή; ἄτοπον γάρ· ἵνα μὴ καὶ ἐν λόγῳ ὁ Λόγος, καὶ ὁ Υἱὸς ἐν υἱῷ, καὶ ἡ Σοφία ἐν σοφίᾳ γίνηται, καθάπερ πολλάκις εἴρηται. Πάντα γάρ ἐστιν ὁ Υἱὸς τοῦ Πατρός· καὶ οὐδὲν ἐν τῷ Πατρὶ πρὸ τοῦ Λόγου· ἀλλʼ ἐν τῷ Λόγῳ καὶ ἡ βούλησις· καὶ διʼ αὐτοῦ τὰ τοῦ βουλήματος εἰς ἔργον τελειοῦται, ὡς ἔδειξαν αἱ θεῖαι γραφαί. Ἐβουλόμην δὲ τοὺς ἀσεβεῖς οὕτως εἰς ἀλογίαν πεπτωκότας, καὶ περὶ ‘βουλήσεωςʼ σκεπτομένους, νῦν ἐρωτῆσαι μηκέτι τὰς τικτούσας αὐτῶν γυναῖκας, ἃς οὗτοι πρότερον ἠρώτων λέγοντες, ‘Εἰ εἶχες υἱὸν, πρὶν γεννήσῃς;’ ἀλλὰ τοὺς πατέρας, καὶ εἰπεῖν αὐτοῖς, ‘Πότερον βουλευόμενοι γίνεσθε πατέρες, ἢ κατὰ φύσιν καὶ τῆς ὑμῶν βουλήσεως; ἢ τῆς φύσεως καὶ οὐσίας ὑμῶν ἐστιν ὅμοια τὰ τέκνα;’ ἵνα κἂν παρὰ τῶν γονέων ἐντραπῶσι, παρʼ ὧν τὸ λῆμμα τῆς ‘γενέσεωςʼ ἀπῄτησαν, καὶ παρʼ ὧν ἤλπισαν ἔχειν τὴν γνῶσιν. Ἀποκριθήσονται γὰρ αὐτοῖς, ὅτι ‘ἃ γεννῶμεν, οὐ τοῦ θελήματος, ἀλλʼ ἡμῶν ἐστιν ὅμοια· οὐδὲ προβουλευσάμενοι γινόμεθα γονεῖς, ἀλλὰ τῆς φύσεως ἴδιόν ἐστι τὸ γεννᾷν· ἐπεὶ καὶ ἡμεῖς τῶν τεκόντων ἐσμὲν εἰκόνες.’ Ἢ τοίνυν καταγινωσκέτωσαν ἑαυτῶν, καὶ παυέσθωσαν πυνθανόμενοι γυναικῶν περὶ τοῦ Υἱοῦ τοῦ Θεοῦ, ἢ μανθανέτωσαν παρʼ αὐτῶν, ὅτι οὐ ‘βουλήσειʼ γεννᾶται ὁ υἱὸς, ἀλλὰ φύσει καὶ ἀληθείᾳ. Πρέπων δὲ καὶ ἁρμόζων τούτοις ὁ ἐξ ἀνθρώπων ἔλεγχος, ἐπειδὴ καὶ ἀνθρώπινα περὶ τῆς θεότητος διαλογίζονται οἱ κακόφρονες. Τί τοίνυν ἔτι μαίνονται οἱ Χριστομάχοι; καὶ τοῦτο γὰρ αὐτῶν, ὥσπερ οὖν καὶ τὰ ἄλλα προβλήματα, δέδεικται καὶ ἠλέγχθη φαντασία καὶ μυθοπλαστία μόνον ὄντα· καὶ διὰ τοῦτο ὀφείλουσι, κἂν ὀψέ ποτε θεωρήσαντες εἰς ὅσον ἀφροσύνης πεπτώκασι κρημνὸν, ἀναδῦναι καὶ φυγεῖν ἀπὸ ‘τῆς τοῦ διαβόλου παγίδος, ʼ νουθετούμενοι παρʼ ἡμῶν. Φιλάνθρωπος γὰρ ἡ ἀλήθεια, κράζουσα διαπαντός· ‘Εἰ ἐμοὶ μὴ πιστεύετεʼ διὰ τὴν τοῦ σώματος περιβολὴν, κἂν ‘τοῖς ἔργοις πιστεύσατε, ἵνα γνῶτε ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·’ καὶ, ‘ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν·’ καὶ, ‘ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. ʼ Ἀλλʼ ὁ μὲν Κύριος συνήθως φιλανθρωπεύεται, καὶ θέλει πάντας ‘ἀνορθοῦσθαι τοὺς κατεῤῥαγμένους, ’ ὡς ‘ἡ αἴνεσιςʼ λέγει τοῦ Δαβίδ· οἱ δὲ ἀσεβεῖς, οὐ θέλοντες ἀκούειν Κυριακῆς φωνῆς, οὐδὲ φέροντες ὁρᾷν τὸν Κύριον ὑπὸ πάντων ὁμολογούμενον Θεὸν καὶ Θεοῦ Υἱὸν, περιέρχονται οἱ ἄθλιοι, ὡς οἱ κάνθαροι, μετὰ τοῦ πατρὸς ἑαυτῶν τοῦ διαβόλου προφάσεις εἰς ἀσέβειαν ζητοῦντες. Ποίας οὖν ἄρα μετὰ ταῦτα πάλιν, ἢ πόθεν εὑρεῖν δυνήσονται, εἰ μὴ ἄρα παρὰ μὲν Ἰουδαίων καὶ τοῦ Καϊάφα δανείσωνται τὰς δυσφημίας, παρʼ Ἑλλήνων δὲ λάβωσι τὴν ἀθεότητα; αἱ γὰρ θεῖαι γραφαὶ τούτοις ἐκλείσθησαν, καὶ πανταχόθεν ἐξ αὐτῶν ἠλέγχθησαν ἄφρονες καὶ Χριστομάχοι.

### English translation (Claude)

So let the Son not be called a product of will (nor let the doctrines of Valentinus be brought into the church), but living counsel, and truly offspring by nature, as the radiance is of the light. For so the Father too said, “My heart has uttered a good Word,” and the Son correspondingly, “I am in the Father and the Father in me.” And if the Word is in the heart, where is the will? And if the Son is in the Father, where is the wishing? And if he himself is the will, how is the counsel “in a will”? It is absurd; lest the Word too come to be in a word, and the Son in a son, and the Wisdom in a wisdom, as has often been said. For the Son is everything that is the Father's; and there is nothing in the Father before the Word; but the will too is in the Word, and through him the things of the will are brought to completion in deed, as the divine Scriptures have shown. I would like to ask the impious, who have thus fallen into unreason and deliberate about “will,” no longer the women who give birth among them, whom they questioned before, saying, “Did you have a son before you gave birth?”, but the fathers, and to say to them, “Do you become fathers by deliberating, or by nature and apart from your will? Or are your children like your nature and substance?” so that at least they may be put to shame by the parents from whom they demanded the premise about “generation,” and from whom they hoped to gain knowledge. For they will answer them, “What we beget is like not our will but ourselves; nor do we become parents by deliberating beforehand, but begetting is proper to nature; since we too are images of those who bore us.” Either, then, let them condemn themselves and stop questioning women about the Son of God, or let them learn from them that a son is begotten not “by will” but by nature and in truth. And this refutation from human examples is fitting and suitable for them, since the evil-minded reason in human terms about the Godhead. Why, then, do the Christ-fighters still rage? For this too, like their other propositions, has been shown and proved to be only fancy and fable; and therefore they ought, even at this late hour, seeing into how deep a precipice of folly they have fallen, to rise up and flee from “the snare of the devil,” being admonished by us. For the truth loves humankind, crying out always: “If you do not believe me” because I am clothed with the body, yet “believe the works, so that you may know that I am in the Father and the Father in me,” and “I and the Father are one,” and “He who has seen me has seen the Father.” But the Lord, as is his way, shows his love for humankind, and wills all “those who are bowed down to be raised up,” as the “praise” of David says; but the impious, not willing to hear the Lord's voice, nor bearing to see the Lord confessed by all as God and Son of God, go about, the wretches, like dung beetles, seeking with their father the devil pretexts for impiety. What pretexts, then, will they be able to find after this, or from where—unless they borrow blasphemies from the Jews and Caiaphas, and take their atheism from the Greeks? For the divine Scriptures have been closed to them, and from them they have been refuted on every side as senseless and Christ-fighters.

### Scripture references

- Ps 45:1 (44:2 LXX): quotation, high confidence
- John 14:10: quotation, high confidence
- 2 Tim 2:26: quotation, high confidence
- John 10:38: quotation, high confidence
- John 10:30: quotation, high confidence
- John 14:9: quotation, high confidence
- Ps 145:14 (144:14 LXX): quotation, high confidence
- John 8:44: allusion, medium confidence

### Translation notes

- “Did you have a son before you gave birth?” was an Arian question put to mothers (compare 2.18).
- “Those who are bowed down to be raised up” is Ps 145:14 (LXX 144:14), whose title is “Praise of David.”
- The closing comparison with Jews, Caiaphas, and Greeks is the author's polemic.
- Slips corrected: ἂς to ἃς, ἁμόζων to ἁρμόζων.

### Citation (SBL)

Athanasius, C. Ar. 67 (Bright, 220–221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-oratio-3/64/#p-67).