17.  The Son then is Very God, having the Father in Himself, not changed into the Father; for the Father was not made man, but the Son.  For let the truth be freely spoken We learn from Socrates (Eccl. Hist. I. 24), that after the Nicene Council “those who objected to the word ὁμοούσιος conceived that those who approved it favoured the opinion of Sabellius.”  Marcellus of Ancyra, who was deposed on a charge of Sabellianism, and who did not in fact make clear the distinct personality of the Son, had been warmly supported by the friends of Athanasius.  Cyril apparently fears to incur their censure, if he too strongly condemned the Sabellian view..  The Father suffered not for us, but the Father sent Him who suffered.  Neither let us say, There was a time when the Son was not; nor let us admit a Son who is the Father Cyril here rejects both the opposite errors, Arianism, “There was a time when the Son was not,” and Sabellianism, “a Son who is the Father.”:  but let us walk in the king’s highway; let us turn aside neither on the left hand nor on the right.  Neither from thinking to honour the Son, let us call Him the Father; nor from thinking to honour the Father, imagine the Son to be some one of the creatures.  But let One Father be worshipped through One Son, and let not their worship be separated.  Let One Son be proclaimed, sitting at the right hand of the Father before all ages:  sharing His throne not by advancement in time after His Passion, but by eternal possession.