Sermo major

5 creator creator; to him to himself 6 for the sake of for the sake of 7 having brought forward bringing forward; concerning the; of great honor :; is deemed worthy is counted worthy; destroys G; or neither; into upon 8 other things the whole; held together 9 inhabiting having inhabited 11 Fragm. 87, 18-2112Fragm. 88, 5-10 of the body once 13 upon her upon this; through the 14 within without 18 Of the same, concerning the birth of Christ according to the flesh. from the apology of Dionysius, archbishop of Alexandria. For when he took what he had to offer for us, and this was the body from Mary the virgin, then it is written of him that he was created, and that he was born, and that he was made; for such words are fitting for men. 22 of every cosmos?; was created they were created?; by from?; through which wherefore G26 standing of the power 27 a clear proof these things of the deicide. signifies?; beginning coming G1, beginning G2. 28 beginning coming G. 30 Of the same, concerning the baptism of the Lord Christ. from the discourse against the Arians. And let no one think that he received the spirit because he did not have it. For he himself sent it from above as God, and he himself received it below as man. from him it descended to him, from his divinity to his humanity. 31 Of the same, concerning the struggles of the Lord Christ against the devil. from the discourse on the division of the garments. So also the Lord, having summoned the devil through human weakness; having conquered by his own power, strengthened man against the enemy. 32 his fellow-workers cooperating with him?; them themselves 33 flesh savior 35 Of the same, from the discourse against the Arians. And when Peter says: “Therefore let all the house of Israel know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.” he does not speak concerning his divinity, that “God made him Lord and Christ,” but concerning his humanity. 36 And after a little. For the Word, the Son of God, was always Lord and God and was not made Lord and God after being crucified, but, as I said before, his divinity made his humanity Lord and Christ. 45 son Jesus 50 Of the same Saint Athanasius, from the letter to Maximus the philosopher. For what Christ endured through the body, these things he magnified as God; and he hungered indeed in the flesh, but divinely he fed the hungry. and if one is scandalized by the bodily things, let him believe in what he works as God. for he asks in a human way where Lazarus lies, but he raises him divinely, wherefore let no one laugh, speaking of a child and naming age and growth and eating and drinking and suffering, lest by denying the properties of the body, he may deny. completely also his sojourn for our sake. For just as he did not become man by a sequence of nature, so it was consistent for him, having taken a body, to show its properties, so that the phantasy of the godless Manichaeus might not prevail. And again it was consistent for him, having come bodily, not to hide the things of the divinity, so that the Samosatene might not find a pretext. 51 Of the same, from the apology for Dionysius. The things said concerning the divinity of Christ and his humanity have their own and suitable interpretation for each of the things said. and he who writes of his human things knows also the things concerning his divinity and he who explains the things of the divinity is not ignorant of the properties of the flesh, but distinguishing each thing like a knowledgeable and approved money-changer, he will walk in the right way of piety. When, therefore, he says he is weeping, he knows that the Lord is man he shows that weeping indeed is of man, but he raises Lazarus as God, and

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Sermo major

5 δημουργὸς δημιουργὸς; αὐτῷ ἑαυτῷ 6 ἵνεκεν ἕνεκεν 7 προσαγαγὼν προσάγων; τῇ περὶ; πολλῆς τιμῆς :; ἀξιοῦται καταξιοῦται; καταστρέφει G; ἢ οὔτε; εἰς ἐπὶ 8 ἄλλα τὰ ὅλα; συνεῖχε 9 ἐνοικοῦντα ἐνοικήσαντα 11 Fragm. 87, 18-2112Fragm. 88, 5-10 σώματος ἅπαξ 13 ἐπ' αὐτὴν ἐπὶ ταύτην; διὰ τῆς 14 ἔσω ἔξω 18 Τοῦ αὐτοῦ περὶ τῆς τοῦ Χριστοῦ κατὰ σάρκα γεννήσεως. ἐκ τῆς ἀπολογίας τῆς ∆ιονυσίου ἀρχιεπισκόπου Ἀλεξανδρείας. Ὅτε γὰρ ἔλαβεν ὅπερ εἶχε προσενεγκεῖν ὑπὲρ ἡμῶν, ἦν δὲ τοῦτο τὸ ἐκ Μαρίας τῆς παρθένου σῶμα, τότε καὶ τὸ δεδημιουργῆσθαι καὶ τὸ γεγενῆ σθαι καὶ τὸ πεποιῆσθαι περὶ αὐτοῦ γέγραπται· ἀνθρώποις γὰρ ἁρμόττουσιν αἱ τοιαῦται λέξεις. 22 παντὸς κόσμου; ἐκτίσθη ἐκτίσθησαν; ὑπὸ ἐκ; δι' δ διό G26 ἑστῶτα τῆς δυνάμεως 27 σαφὴς ἔλεγχος ταῦτα τοῦ θεοκτόνου. σημαίνει; ἀρχόμενος ἐρχόμενος G1, ἀρχόμενος G2. 28 ἀρχόμενος ἐρχόμενος G. 30 Τοῦ αὐτοῦ περὶ τοῦ βαπτίσματος τοῦ δεσπότου Χριστοῦ. ἐκ τοῦ πρὸς Ἀρειανοὺς λόγου. Καὶ μή τις νομίσῃ, ὅτι μὴ ἔχων ἐλάμβανε τὸ πνεῦμα. αὐτὸς γὰρ τοῦτο ἄνωθεν ἔπεμπεν ὡς θεὸς καὶ αὐτὸς αὐτὸ κάτω ὑπεδέχετο ὡς ἄνθρωπος. ἐξ αὐτοῦ εἰς αὐτὸν κατῄει ἐκ τῆς θεότητος αὐτοῦ εἰς τὴν ἀνθρωπότητα αὐτοῦ. 31 Τοῦ αὐτοῦ περὶ τῶν πρὸς τὸν διάβολον ἀγώνων τοῦ δεσπότου Χριστοῦ. ἐκ τοῦ λόγου τοῦ εἰς τὸν διαμερισμὸν τῶν ἱματίων. Οὕτω καὶ ὁ κύριος ἀνθρωπίνῃ ἀσθενείᾳ προσκαλεσάμενος τὸν διάβολον· τῇ ἑαυτοῦ δυνάμει νικήσας ἐνίσχυσε τὸν ἄνθρωπον κατὰ τοῦ ἐχθροῦ. 32 συνεργοὺς αὐτοῦ συνεργούσας αὐτῷ; αὐτὰς ἑαυτὰς 33 σάρκα σωτῆρα 35 Τοῦ αὐτοῦ ἐκ τοῦ πρὸς Ἀρειανοὺς λόγου. Καὶ ὅταν λέγῃ ὁ Πέτρος· «ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ὁ θεὸς ἐποίησε, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε.» οὐ περὶ τῆς θεότητος αὐτοῦ λέγει, ὅτι «κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός,» ἀλλὰ περὶ τῆς ἀνθρωπότητος. 36 Καὶ μετ' ὀλίγα. Ὁ γὰρ λόγος, ὁ υἱὸς τοῦ θεοῦ, ἀεὶ ἦν κύριος καὶ θεὸς καὶ οὐ μετὰ τὸ σταυρωθῆναι ἐποιήθη κύριος καὶ θεός, ἀλλ', ὡς προεῖπον, τὴν ἀν θρωπότητα αὐτοῦ ἐποίησεν ἡ θεότης αὐτοῦ κύριον καὶ χριστόν. 45 υἱός Ἰησοῦς 50 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τῆς πρὸς Μάξιμον τὸν φιλόσοφον ἐπιστολῆς. Ἃ γὰρ διὰ τοῦ σώματος ὑπέμενεν ὁ Χριστός, ταῦτα ὡς θεὸς ἐμεγάλυνε· καὶ ἐπείνα μὲν σαρκί, θεϊκῶς δὲ τοὺς πεινῶντας ἐχόρταζε. καὶ εἰ σκανδαλί ζεταί τι ἐπὶ τοῖς σωματικοῖς, πιστευέτω ἐφ' οἷς ὡς θεὸς ἐργάζεται. πυνθά νεται γὰρ ἀνθρωπίνως ποῦ Λάζαρος κεῖται, ἐγείρει δὲ τοῦτον θεϊκῶς, ὅθεν μὴ γελάτω τις λέγων παιδίον καὶ ἡλικίαν ὀνομάζων καὶ αὔξησιν καὶ τὸ φαγεῖν καὶ τὸ πιεῖν καὶ τὸ παθεῖν, ἵνα μὴ τὰ ἴδια τοῦ σώματος ἀρνούμενος ἀρνήσηται. τέλεον καὶ τὴν δι' ἡμᾶς ἐπιδημίαν αὐτοῦ. καὶ γὰρ ὥσπερ οὐκ ἀκολουθίᾳ φύσεως ἄνθρωπος γεγένηται οὕτως ἀκόλουθον ἦν σῶμα ἀναλαβόντα αὐτὸν δεικνύναι τὰ ἴδια τούτου, ἵνα μὴ ἡ φαντασία τοῦ ἀθέου Μανιχαίου κρατήσῃ. ἀκόλουθον δὲ πάλιν ἦν σωματικῶς αὐτὸν ἐλθόντα μὴ κρύψαι τὰ τῆς θεότητος, ἵνα μὴ ὁ Σαμοσατεὺς πρόφασιν εὕρῃ. 51 Τοῦ αὐτοῦ ἐκ τῆς ὑπὲρ ∆ιονυσίου ἀπολογίας. Τὰ δὲ περὶ τῆς θεότητος τοῦ Χριστοῦ καὶ τῆς ἀνθρωπότητος εἰρημένα ἰδίαν καὶ κατάλληλον ἔχει πρὸς ἕκαστον τῶν λεγομένων τὴν ἑρμηνείαν. καὶ ὁ τὰ ἀνθρώπινα αὐτοῦ γράφων οἶδε καὶ τὰ περὶ τῆς θεότητος αὐτοῦ καὶ ὁ περὶ τῆς θεότητος ἐξηγούμενος οὐκ ἀγνοεῖ τὰ ἴδια τῆς σαρκός, ἀλλ' ἕκαστον ὡς ἐπιστήμων καὶ δόκιμος τραπεζίτης διακρίνων κατ' ὀρθὸν τῆς εὐσεβείας βαδιεῖται. ὅτε γοῦν αὐτὸν κλαίοντα λέγει, οἶδεν ὅτι ἄνθρωπός ἐστιν ὁ κύριος δείκνυσιν ὅτι τὸ μὲν κλαίειν τοῦ ἀνθρώπου ἐστίν, ἐγείρει δὲ Λάζαρον ὡς θεός, καὶ

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