Daniel is the king's feast-companion and is glorious above all his friends. A What looking towards Bel they describe for us, Daniel. 5. Do you not see, he says, how much he eats and drinks? Good heavens, what a proof and indication of divinity, to eat and drink so much! Daniel did not say: Is this, I ask, God? The king was foolish, to be sure, but he was fattened by the abundance of his wealth. I speak to you of God, who created heaven and earth; but you offer to me a man who is the product of an avid belly? This cannot be God in any way: for God is not hungry, nor is he weary. But he himself does not wish to contend with arguments, but overcomes with facts. And he himself defined the punishment. That the affair of Bel was indeed what the Vulgate noted is clear from the fact that it is prefixed to chapter 12 in my Codex: this belongs, I think, to the history of Bel, and to the times of Cyrus, not to the history of Susanna and to Daniel's youth, but departs to the contrary, and little likely describes Daniel as having been then in the twelfth year of his age, who even Pseudo-Ignatius moves to error. Nor does anyone have to fear this diversity, in a matter especially so obscure.
B Palpably and before the eyes of all, he does not eat, but rather? How could the priests not perceive that they were about to be convicted through their own deception? When God ordains, you should marvel at nothing. And he killed them, he says. What then again regarding the dragon? Does someone worship a beast? And he slew this one too. You see how foolish, how cowardly are the kings of the Persians? 29. He handed over Daniel. For what reason, after the victory which was so brilliant? But Habakkuk, he says, brought lunch for Daniel. Behold the miracle. For was it not possible for it to be brought to him from elsewhere, but from Judea? This was agreeable to the prophet, so that he might not do the same things again, as in the case of the eunuch, and so that he might not, by supposing the table to be polluted, intensify his hunger. Whence did he know Habakkuk? From the affinity of language and voice. He was to be the herald of a most great miracle to those living in Judea. Who could fail to fear the beasts? This man indeed was eating, but those were fasting. Be it so, the righteous man's body was avoided—for what reason also the food? Just as some muzzle and bridle held them in.
TO THE FOLLOWING HOMILY
(...) he whose vigor, acuteness of mind, and dialectic skill men had often experienced. Hence, you admire the modesty, piety, and nobility of spirit of Flavian, who so willingly admitted before his own presbyter, subject to him, that he was surpassed in doctrine and eloquence. Chrysostom, however, as he was moderate and averse to his own praise, at the outset vehemently complains that a task had been laid upon him by his teacher, who was truly the fountain of doctrine, and who could properly undertake this province. But then he repels the argument of his adversaries so vigorously and so clearly that you do not know whether you should admire more his eloquence or the force of his dialectic.
It is certain, therefore, that this discourse was delivered in Antioch in the great church, as the title indicates, in the presence of Flavian, when Chrysostom already enjoyed great estimation among the Antiochenes. Hence it is that this other homily of Chrysostom, whose occasion for being delivered it was, and whose notes Chrysostom exhibits in some few places here—as we said above—does not now appear among those ten homilies which Chrysostom delivered against the Anomoeans at Antioch: those which we edited in the first volume, with the addition of the eleventh and twelfth, which were delivered at Constantinople, also against the Anomoeans. For those ten homilies were delivered in the year in which he himself was made presbyter and began to preach, namely the year 386, and in the following year 387. But this homily, like that which preceded it, was delivered after those, when Chrysostom had gained for himself by his assiduous duty of preaching the name of Antioch. Of the year, however, we have nothing at all.
We have edited our Latin translation by the faith of our Ottobonian exemplar.
ON OUR HOLY FATHER JOHN CHRYSOSTOM, IN THE GREAT CHURCH, WHEN THE BISHOP HAD SPOKEN A FEW WORDS BEFOREHAND, ON THAT SAYING OF THE GOSPEL, "THE SON CAN DO NOTHING OF HIMSELF, UNLESS HE SEE THE FATHER DOING" (JOHN 5:19).
A The teacher who spoke before me, having a full cup, has offered us the drink only to the very tips of his lips. He has done this not out of a lack of doctrine—for he is accustomed to gush forth like a spring—but, as I said, to make manifest the tyranny of your love, which you are accustomed to show toward my insignificance; for this reason he quickly fell silent and concluded his discourse, in order to gratify your desire, and he left us beholden to pay the debt in full. Since, therefore, he yielded the floor to us, and I see you hanging upon our lips, it is necessary at last that we strip for the contest. But you, provide me with support and hold out a hand, exciting our tongue with prayers and preparing a path for doctrine made easy by the attention of your minds. For the prophet asks not only for an admirable counselor, but also for a prudent listener (Is. 3:3). For no light contest is prepared for us today, but one that requires many prayers, much vigilance of the listeners, and much diligence of the speaker, so that what must be said may be brought forth accurately and inserted safely into the souls of your charity. For I desire you not only to hear, but also to be instructed; not only to learn, but also to teach; not only to receive, but also to transmit to others. For thus our theater will be more splendid, and our assembly greater, when you, through what you have heard, will be able to lead others as well.
In the former discourse, having brought into our midst that evangelical saying, "My Father is working until now, and I am working" (John 5:17), and having shown thereby his equality with the Begetter—as the evangelist also declares above in these words, "Therefore they persecuted him all the more, not only because he broke the sabbath, but also called his own Father God, making himself equal to God" (John 5:18)—I B thus concluded my discourse. But today there is a need to resolve those things which the heretics object against these. Although we are struggling among friends, such diligence must nevertheless be applied so that the discourse may be safe from fraud from every side and invincible, even if it be in the midst of enemies. For, as I was saying before, I want you not only to hear, but also to instruct others. Therefore, I have studiously endeavored to armor you with spiritual weapons, so that no limb may appear naked or be pierced by a lethal wound. For in the place of weapons is the discourse, which guards our own and strikes the enemies; it strikes, I say, not to throw them down, but to raise up those who have fallen. For such is the kind of battle that erects a trophy for the salvation of those who fight against us.
In order, therefore, that this may come to pass, be present with an attentive mind, cast away every worldly care, excite your spirits, and provide me an acutely discerning eye. Let not the rich man dissolve in sloth; let not the poor man be overwhelmed by the cares of poverty; but, every inequality of life set aside, let each man provide himself as a ready listener; for these things that are now handled are not of small value. Therefore I warn of this frequently: for I know into what deep seas we are sailing. Do not be troubled when you hear "deep": for with the Spirit as our guide, the waters are not subject to darkness, but the way will be most easy, if you only hold to that which I command. Do not be troubled, nor moved. For those things which are agitated today trouble the listener at the beginning and cast him into doubt; but if he awaits the end, when he sees the suitable solution, he will enjoy pleasant tranquility, and will be able to bring his soul into a harbor agitated by no waves. C In order, therefore, that these things may be so, do not be troubled, do not be moved, but with all patience and perseverance follow the way which the doctrine of the Word points out.
The objection of the Anomœans, which might have caused deception, is refuted.
What then are these things that are objected against us by them? "The Son," they say, "can do nothing of himself, unless he see the Father doing" (John 5:19). Yet Scripture has said these things. For what purpose then do they object these to us? They are not brought forward for the purpose for which they were said by Scripture. What, they say, do they wish to conclude from this? You see, they say, how the Son of God removes that suspicion of equality? For because the Jews suspected this, namely, that he was making himself equal to God, for this reason he added in these words, "The Son can do nothing of himself." But why do they wish to make use of such power, and at the beginning to strike the listener? Wait, and you will see them consumed by their own weapons. For first it must be observed that which is said, that this was not the suspicion of the Jews: which also we showed in the preceding disputation with all clarity; and so that these things may not be agitated again, we remit the listener there, and we will attempt to resolve that which is now objected, and to show that he said these things not to overturn their suspicion, but to most accurately confirm and establish it, and to provide us an argument for his closeness to the Father, his natural conjunction, and his concord. For I so trust in this saying, that I would say most of all that his conjunction with the Father and the unity of substance is demonstrated by it. Nor be perturbed by the reasonings of the heretics. For neither swords, nor spears, nor javelins depicted on walls could trouble the enemies, D ferocious and terrible
keen of sight. For whatever it be, it is a shadow and an image, not the truth of things. Such are the reasonings of the heretics. In order to refute them, let us come near this text, turning it over continuously, and for a while let us ask them how they wish to interpret the saying. For reading alone does not suffice. For if reading were sufficient, why did Philip say to the eunuch, "Understandest thou what thou readest?" (Act. 8. 30). Whence he, though reading, knew nothing of the things written; wherefore he also said, "I pray thee, of whom speaketh the prophet this? of himself, or of some other?" (Ibid. v. 34). If reading sufficed, how is it that the Jews, B reading the Old Testament, and the things concerning the birth of Christ, and the signs, and the miracles, and the place, and the time, and the cross, and the tomb, and the resurrection, and the assumption, and the seating at the right hand, and the descent of the Spirit, and the expedition of the apostles throughout the whole earth, and the ejection of the synagogue, and the nobility of the Church, have not yet believed even today? Reading, therefore, does not suffice, if knowledge be not present as well. For just as if one be fed but does not digest, he will never live; so if one reads but knows nothing of the things lying therein, he will not attain to the truth. Do not, therefore, provide me with the evangelical text alone, but also interpret it. This I demand C of them, so that when I have demolished their rotten thoughts, then I may lay the foundation of the truth. Thus also do architects; they do not first lay the foundation of buildings until they have removed what is rotten, so that they may build with safety. Let us also imitate these.
Tell me then: "The Son can do nothing of himself?" (Joan. 5. 19). For he did not say that he can make men, but cannot make angels; nor that he can make angels, but cannot make archangels; but he said "nothing." Therefore, is this word a sign of weakness? If he cannot, according to your supposition—and while violence and necessity are intensified; if he does nothing of himself, but only what he sees the Father doing. Behold, even after teaching has been added—things all alien to that undefiled and immortal, D and ineffable, and unspeakable, and incomprehensible substance. And what do I say of Christ? For not even concerning me, who am small and worthless, and sprung from the earth, is it possible to say this: that "I cannot do anything of myself"; nor concerning you, nor concerning any other man. For if this were true, in vain are hell, and punishment, and retribution; in vain are crowns, and rewards, and good things. For we will not endure those things if we sin; nor will we enjoy these things if we act rightly, if we do nothing of ourselves. For rewards are laid up not for facts simply, but for our intention. As if saying this: when one works something good of himself, then he is crowned and proclaimed, not simply when he works, but with intention and choice. And that you may learn that these things are true: "There are eunuchs," he says, "who were so born from their mother's womb: and there are eunuchs, who were made eunuchs by men: and there are eunuchs, who have made themselves eunuchs for the kingdom of heaven" (Matth. 19. 12). He calls those eunuchs here, not those who have cut off their members, but those who have cut off the evil thought full of debauchery—not with a steel blade, but with reason and philosophy, and having employed the help of God for this. Behold two eunuchs: the ones whose members were cut off by men, the others who by piety have cut off the evil thought. But yet, even if they were made eunuchs in different ways, both similarly abstain from the intercourse of women. But I said "similarly," not according to intention, but according to the nature of the matter. For neither could a eunuch hold intercourse with a woman, nor a monk who has made himself a eunuch. And the fact is one, but the end is not one. For this reason, concerning those, having said that they were made eunuchs by men, he fixed no reward for them for this; for the matter was one of nature, not of training. But having brought these into the midst, he crowned them with the kingdom, saying, "for the kingdom of heaven." And yet neither does this one hold intercourse with a woman, nor that one; but the one is bound by necessity, whereas the other has achieved the matter by choice, and has worked and accomplished this of himself. Then men are able of themselves to do such things, and to act, and to philosophize, and to speak, and to work ten thousand other things; but the Lord of the angels will not be able to do small or great things of himself? And who will endure these things? Do you not hear Paul saying that "In a great house there are not only vessels of gold and silver, but also of wood and of earth: and some indeed unto honor, but some unto dishonor. If any man therefore shall cleanse himself from these, he shall be a vessel unto honor, sanctified to the Lord" (2 Tim. 2. 20, 21).
3. Do you see that these also are corrected of themselves? For this is what "If any man shall cleanse himself" means. What then is that which is said? If the discourse were with our own people only, I would indeed have brought the solution; but since it is with enemies and opponents, it is still necessary to pull down their arguments by again bringing the text into the midst, and so make it clear. For that it is possible for us to both do and speak of ourselves, the discourse has sufficiently demonstrated. For if this were not so, we would not have been crowned for acting rightly. But the heretic must be asked again: what is, "Except he see the Father doing [it], he cannot do anything of himself?" For from this text, I say, not the interpretation; or rather, not even from the text, but from the distorted interpretation of the heretics, there is necessity for a double creation to be introduced. How and in what manner? "Except he see," he says, "the Father doing, he cannot do." Therefore it is of absolute necessity that the works of the Father be already finished, and that there be others of the Son, which, looking to those, he also constructed. For if he does not do except he see him doing, he says [so]. In order therefore
A that we may see the meaning itself brought into the middle, how it showed itself to be refuted by itself. But this other thing also, I should like to ask: who took upon himself our flesh and came into the virginal womb; the Father or the Son? Tell me. Is it not, as is plain to all, the only-begotten Son of God? And indeed Paul thus says: "Let this mind be in you, which was also in Christ Jesus, who being in the form of God, thought it not robbery to be equal with God, but emptied himself, taking the form of a servant" (Phil. ii, 5-7). And, "God sent his only-begotten Son, made of a woman, made under the law" (Gal. iv, 4). And all Scripture, both old and new, is full of such testimonies, and the very works cry out that the Only-begotten was incarnate, not the Father. Whether therefore was the Son, having seen the Father incarnate, also incarnate himself? For he would not have been incarnate, unless he had seen him incarnate; since "He can do nothing of himself, but what he sees the Father doing." Whenever he might see the Father doing this, you could not tell. Nor indeed should you think it a small thing that has been done. For the head of our salvation is the incarnation of the Only-begotten, and his condescension to us. For before man was created, malice was playing the tyrant, and the deepest night occupied all things, and everywhere were altars and temples of idols, and reek, and smoke, and torrents of blood, not only of sheep and oxen, but even of men. For "They sacrificed their sons and their daughters to demons" (Ps. cv, 37).
B See you the tyranny of wickedness? Dogs became as horses, and more irrational than asses, and more senseless than oxen, and they maddened against nature itself. But after the incarnation of Christ, what says the Scripture? "Our Father, which art in heaven" (Matt. vi, 9). Before this, the Scripture used to say: "Go to the ant, O sluggard" (Prov. vi, 6); but after this, we have been deemed worthy even of adoption, and are enrolled in heaven, and we dance with the angels, and share in their melodies, and we have undertaken the struggle with incorporeal powers. And the stone appeared as stone, and the wood, wood, and the trees, trees, and the fountains, fountains. Since the Sun of righteousness shone (Mal. iv, 2), he showed the nature of things, which the night of error and the deep fog of ignorance, which was darkening the eyes of those who were deceived, had covered. But when the ray of the Sun of righteousness dissipated the thick cloud of error, everywhere is light and day, nay, a bright and stable noonday. Even Persians, who used to take their mothers as wives, now practice virginity. And those who before, as if not knowing them, slew their sons, are now the gentlest and mildest of all. Wolves have been moved to the gentleness of sheep; nay, even those who were worse than wolves themselves. For the wolf does not ignore nature, but recognizes its offspring; but men had become fiercer even than these. But after the incarnation of the Only-begotten and his dispensation, having cast off their ferocity, they have returned to their original nobility; nay, they have been raised to angelic virtue. And whereas before the cities were filled with impiety, today even the wilderness philosophizes, and the huts of the monks in the mountains and glens, imitating the very life of angels, having put off the present life. But what need is there of the equipment of words, when the works themselves cry out, and show more clearly than the sun the benefits which, after that wonderful and spiritual birth of/from the Virgin, and after the dispensation and the incarnation, have occupied the whole world? Nevertheless, he wrought such and so great a work by himself, which Paul also cries out, saying: "Who being in the form of God, thought it not robbery to be equal with God, but emptied himself, taking the form of a servant" (Phil. ii, 6-7). And again elsewhere: "As Christ also hath loved us, and hath delivered himself for us, an offering and a sacrifice to God for an odor of sweetness" (Ephes. v, 2). Who also
was crucified of himself, and was slain of himself; wherefore he himself said: "I have power to lay down my life, and I have power to take it up again. No man taketh it from me: I lay it down of myself" (John 10:18). What sayest thou here, O heretic, who dost distort this evangelical utterance that says, "The Son can do nothing of himself"? Behold, he himself says: "I lay it down of myself, and I take it up of myself." This saying is not of small moment, but very great. And it is said also of the Father A that he hath power of life and death. Seest thou how thou hast fallen into the nets? For what wilt thou answer to this saying? "I lay it down of myself, and I take it up of myself." How then didst thou say that he doeth nothing of himself? But, as I said, if our discourse were directed toward heretics, having left them in perplexity and bound, I would have leapt away, having secured a sufficient victory and a brilliant trophy, and having provided the greatest demonstration of their folly. But since I desire not merely to stop the mouths of those who contradict, but also to instruct those who are with us, and to train our own members, I will not end the discourse here, but I will try to proceed further, having shown another work which convicts their shameless contradiction. For what does it say? "The Father judgeth no man, but the Son judgeth all" (John 5:22).
5. I ask then the heretic, if the Father judgeth no man, but the Son judgeth, how does he judge? For if he can do nothing of himself, B unless he see the Father doing it, and the Father judgeth not, but he himself judgeth all, how can he do what he has not seen? And do not pass over this lightly; for this also is not small, but of the greatest power. For consider how great a thing it is to bring all those who have lived from Adam until the consummation—Gentiles, Jews, heretics, and those who have failed in the orthodox faith—to bring them all on that day, and to bring into the midst the hidden things of all: the deeds, the words, the deceits, the machinations, the secrets of the heart, with no testimonies brought forward, no proofs, no images, no demonstrations, nor any of such things, but using his own power for the conviction. And yet he accomplishes such a great and mighty feat without having first seen the Father, and so imitated him; for the Father judgeth no man. Observe him also elsewhere doing all things with authority, both in miracles and in giving the law, and in all other things. For when he ascended the mountain, and was about to give the new covenant, he says: "Ye have heard that it was said to them of old, Thou shalt not kill; and whosoever shall kill, shall be in danger of the judgment: but whosoever shall say, Thou fool, shall be in danger of hell fire. But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment. Ye have heard that it was said, An eye for an eye, and a tooth for a tooth. But I C say unto you, not to resist evil: but whosoever shall strike thee on thy right cheek, turn to him the other also" (Matt. 5:21, 22, 38, 39). What is this? Does he who doeth nothing of himself correct even the things of the Father, and lead the legislation to a better state? But when I say, "corrects," do not harbor any blasphemous thought, as though the Father were weaker. For even if the legislation is lesser, it is not because of God, but because of those who received the law. But the Old Testament is of the Only-Begotten, and the New is of the Father. How then, tell me, does he who doeth nothing of himself add to the Old, he who displays such authority? Could anything be weaker than the heretics? For the Jews were astonished because he taught them as one having authority, and not as the scribes and Pharisees; the Jews testify to his authority; but these (heretics) testify that he can do nothing of himself. And they did not say "as having authority," but "as having authority." For the authority did not accrue to him later, but the authority was complete, needing nothing. Wherefore he also said, when asked concerning the kingdom: "To this end was I born" (John 18:37). Again, a paralytic was brought to him, and he says, after he had healed his sins: "But that ye may know that the Son of man hath power on earth to forgive sins, he saith unto him, Arise, take up thy bed, and go into thy house" (Matt. 9:6). The crowds said that he doeth all things as having authority; D and he himself says, "The Son of man hath power on earth to forgive sins," and, "I have power to lay down my life, and I have power to take it up again" (John 10:18). He gives laws with authority, he absolves sins with authority, he has authority over death and life, and how dost thou say that he doeth nothing of himself? Could anything be clearer than this victory?
6. But if ye wish thereafter, having been delivered from the heretics, let us bring the solution to the things said, having first taught you this, that the "cannot," when said of God, is not a proof of weakness, but of power. If this be new, yet we shall provide a clear demonstration. If I say that it is not possible for God to sin, I do not accuse him of weakness, but I testify to his greatest power. If I say that it is not possible for God to lie, I again demonstrate the same thing. Just as Paul also said: "If we suffer, we shall also reign with him; if we believe not, he continueth faithful: he cannot deny himself" (2 Tim. 2:12, 13). Seest thou that "he cannot" is a sign of power? And what do I say concerning God? For I am exercising the discourse on these sensible matters. If I say that the diamond cannot be broken, do I impute weakness to it through the "cannot," or do I testify to its greatest power? When therefore thou hearest that God cannot sin, nor can he lie, nor can he deny himself, do not think of weakness from the saying that he cannot, but of very great power, because his essence is incapable of any malice, inaccessible, pure, higher. Since therefore this is refined, come, let us lead the exercise of the discourse to the matter at hand. "The Son can do nothing of himself." What then is the "of himself"? For if ye learn this...
...but pious, for he does nothing which the Father does not do: for the things that He (the Father) does here, these also He (the Son) does. That statement, therefore, "The Son can do nothing of himself," removes neither freedom nor power, but demonstrates concord, consent, and close conjunction, and is a sign of perfect union. For when He was breaking the Sabbath, and they were accusing Him of transgression, saying: "God has commanded one thing, and you do another," He, A curbing this impudence of theirs, says: "Nothing has been done by me other than what has been done by the Father; nor am I contrary or hostile to Him." But if He did not speak in that way, He fashioned his speech in a more human and crasser manner, considering that He was conversing with Jews who thought Him to be contrary to God. Therefore, lest anyone suspect any such thing, He immediately added: "For the works which He does, these also the Son does in like manner" (John 5:19). But if He does nothing of Himself, how does He do it in like manner? For to do it (at all) is not the great thing: for the apostles were doing that too—they were raising the dead, they were cleansing lepers—but not "in like manner" as He. But how did they? "Why do you look at us, as though by our own power or authority we had made this man walk?" (Acts 3:12). But how does Jesus? "That you may know that the Son of Man has power to forgive sins on earth" (Mark 2:10; Luke 5:24); and again concerning the resurrection of the dead: "As the Father raises the dead and gives them life, even so the Son also gives life to whom He wills" (John 5:21). Although it would have been enough to have said "So," yet out of abundance, B so as to blunt the impudence of those who wished to contradict, He added: "To whom He wills," certainly with all power. For that reason He says: "The works, indeed, which He does": He does not say, "The Son does similar works," but "The Son does the self-same things." "For all things were made through Him, and without Him was made nothing" (John 1:3). You see how He aims His discourse to indicate the most intimate union, conjunction, and consent, not saying "similar things," but "the self-same things," and "in like manner," as the Father? For that reason, tempering Himself and condescending, He used a statement of this kind even there with great caution. For He did not say, "Unless He be taught somewhat by the Father," lest you should introduce Him as a learner; nor did He say, "Unless He be ordered," lest you should suspect Him to be in the order of servants: but, "Unless He sees the Father doing it." And this, too, said in that way, indicates great conjunction with the Father. For if He is able to see the Father working, and know how He works, He is of the same substance. For we have often shown before that no one is able to see the substance of God accurately, nor to know it clearly, C unless he be of the same nature. A human being, indeed, adorned though he be with great virtue—Daniel, for instance—could not see an angel in his naked substance. Therefore, he was extolling this as a unique prerogative of His nature, saying: "No one has ever seen God; the only-begotten Son, who is in the bosom of the Father, He has revealed Him" (John 1:18). And again: "Not that anyone has seen the Father, except He who is from God; He has seen the Father" (John 6:46). Although many others, prophets, patriarchs, righteous men, and angels, had seen Him: but He speaks of perfect knowledge. Let us not, therefore, say that He does it then when He sees Him: for by what reason would that stand, "All things were made through Him, and without Him was made nothing" (John 1:3)? And likewise that, "The works which He does, these also the Son does in like manner" (John 5:19)? For if He does it in like manner, how does He do it only when He has first seen Him? For it will be necessary, from this statement of yours, that the Father also works only when He sees another working; which would be the height of madness and insanity.
But that we may not draw out our discourse D further, we shall add this: because He was conversing with Jews who said He was contrary to God and an enemy to the Lawgiver—which they concluded from the things that had been done—in this way He formulated His discourse in a more human and crasser manner, leaving it to the prudent hearer to form the right opinion concerning these things, and correcting those who understood in a crasser way; wherefore He was saying: "For the works which He does, these also the Son does in like manner." For He does not wait until He sees the Father doing it, so as to act then, nor does He have need of instruction: but He sees His substance, and clearly knows it. "As the Father knows me, and I know the Father" (John 10:15); but He works and effects all things with a power becoming to Him, with intelligence and wisdom accompanying Him, to whom there is no need either to learn or to see. For how would there be a need, when He is the perfect image of the Father, and does all things that He does, in like manner, and with the same power? For speaking of power He added this: "I and the Father are one" (John 10:30). Knowing and understanding, therefore, all these things that have been said, let us turn away from the gatherings of the heretics, and let us adhere perpetually to the right faith, and let us institute a life that is accurate and equal to the doctrines, so that we may obtain the good things to come, by the grace and mercies of our Lord Jesus Christ, to whom be glory and empire, together with the Father and the Holy Spirit, now and always, and for ever and ever. Amen.