He next proceeds once more to slander us as dishonouring the generation of the Son by human similitudes, and mentions what was written on these points by our father, where he says that while by the word “Son” two things are signified, the being formed by passion, and the true relationship to the begetter, he does not admit in discourses upon things divine the former sense, which is unseemly and carnal, but in so far as the latter tends to testify to the glory of the Only-begotten, this alone finds a place in the sublime doctrines. Who, then, dishonours the generation of the Son by human notions? He who sets far from the Divine generation what belongs to passion and to man, and joins the Son impassibly to Him that begat Him? or he who places Him Who brought all things into being on a common level with the lower creation? Such an idea, however, as it seems,—that of associating the Son in the majesty of the Father,—this new wisdom seems to regard as dishonouring; while it considers as great and sublime the act of bringing Him down to equality with the creation that is in bondage with us. Empty complaints! Basil is slandered as dishonouring the Son, who honours Him even as he honours the Father, and Eunomius is the champion of the Only-begotten, who severs Him from the good nature of the Father! Such a reproach Paul also once incurred with the Athenians, being charged therewith by them as “a setter forth of strange gods,” when he was reproving the wandering among their gods of those who were mad in their idolatry, and was leading them to the truth, preaching the resurrection by the Son. These charges are now brought against Paul’s follower by the new Stoics and Epicureans, who “spend their time in nothing else,” as the history says of the Athenians, “but either to tell or to hear some new thing.” For what could be found newer than this,—a Son of an energy, and a Father of a creature, and a new God springing up from nothing, and good at variance with good? These are they who profess to honour Him with due honour by saying that He is not that which the nature of Him that begat Him is. Is Eunomius not ashamed of the form of such honour, if one were to say that he himself is not akin in nature to his father, but has community with something of another kind? If he who brings the Lord of the creation into community with the creation declares that he honours Him by so doing, let him also himself be honoured by having community assigned him with what is brute and senseless: but, if he finds community with an inferior nature hard and insolent treatment, how is it honour for Him Who, as the prophet saith, “ruleth with His power for ever,” to be ranked with that nature which is in subjection and bondage? But enough of this.