God, and giving life to His own flesh. When therefore He says again, He whom the Father has sanctified and sent into the world, elsewhere He says: For their sakes I sanctify Myself, that they also may be sanctified in truth; and when He says: My God, My God, why have You forsaken Me? He speaks in our person; because, taking the form of a servant, and being made in the likeness of men, and being found in fashion as a man, He humbled Himself, becoming obedient unto death, even the death of the cross, and so forth. And as Isaiah says: He takes our infirmities, and is in pain for us; so that He is not in pain for Himself, but for us; and He Himself was not forsaken by God, but we were, and for us who were forsaken He came into the world. And when it says: Therefore God also highly exalted Him, and gave Him a name which is above every name, it speaks of the temple, which is His body. 989 For the Most High is not exalted, but the flesh of the Most High is exalted; and to the flesh of the Most High He gave the name which is above every name. And not by grace did the Word of God receive the name of God, but His flesh was spoken of as God with Him. For it does not say that the Word became God, but, the Word was God; The Word was always God, he says, and this same God became flesh, that His flesh might become God the Word; just as Thomas also, when he had touched His flesh, cried out: My Lord, and my God, confessing both together as God; and likewise John also wrote: That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life. It is clear, therefore, that in the flesh the Son and Word of the Father was handled, and the divine Scripture has delivered to us that both together, the Word of life, were handled. And when it says: The Holy Spirit was not yet, because Jesus was not yet glorified, it speaks of His flesh not yet having been glorified. For the Lord of glory is not glorified, but the flesh of the Lord of glory; this receives glory, ascending with Him into heaven. Whence also the Spirit of adoption was not yet in men, because the first-fruits taken from us had not yet ascended into heaven. Therefore, whatever the Scripture says, that the Son received, and the Son was glorified, it says because of His humanity, not because of His divinity. And when He says, My Father, who sent Me, is greater than I, since He became man, He says the Father is greater than He. But being the Word of the Father, He is equal to Him. For I, He says, and the Father are one; and He who has seen Me has seen the Father. And He does not hold it by robbery to be equal to the Father, but by nature He is equal and consubstantial with the Father; because He has been begotten from the Father's substance. And when the Apostle says, That in Christ dwells all the fullness of the Godhead bodily, it must be understood that all the fullness of the Godhead dwells in His flesh. And when it says, He who did not spare His own Son, but delivered Him up for us all, elsewhere it says: As Christ also loved the Church, and gave Himself up for her. 992 For the immortal God did not come to save Himself, but those who were put to death; and He did not suffer for Himself, but for us; so that for this reason He undertook our lowliness and poverty, that He might bestow His riches on us. For His passion is our impassibility; and His death is our immortality; and His tear, our joy; and His burial, our resurrection; and His baptism, our sanctification; For for their sakes, He says, I sanctify Myself, that they also may be sanctified in truth. And His wound, our healing; For by His wound we were healed. And His chastisement, our peace; For the chastisement of our peace was upon Him; that is, for the sake of our peace He is chastised; and His dishonor, our glory; whence He asks for the glory for our sake, saying: Glorify Me, Father, with Yourself with the glory which I had with You before the world was. For we are those glorified in Him; and His descent is our ascent, according to what is written: And He raised us up together, and made us sit together in the heavenly places in Christ Jesus; and the, That

Θεὸς, καὶ διδοὺς ζωὴν τῇ ἰδίᾳ σαρκί. Ὅταν οὖν πάλιν λέγῃ, Ὃν ὁ Πατὴρ ἡγίασε, καὶ ἀπέστειλεν εἰς τὸν κόσμον, ἀλλαχοῦ φησιν· Ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτὸν, ἵνα ὦσι καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ· καὶ ὅταν λέγῃ· Θεέ μου, Θεέ μου, ἵνα τί με ἐγκατέλιπες; ἐκ προσώπου ἡμετέρου λέγει· διότι μορφὴν δούλου λαβὼν, καὶ ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος, ἐταπείνωσεν ἑαυτὸν, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ, καὶ τὰ ἑξῆς. Καὶ καθὼς λέγει Ἡσαΐας· Αὐτὸς τὰς μαλακίας ἡμῶν αἴρει, καὶ περὶ ἡμῶν ὀδυνᾶται· ὥστε οὐχ ὑπὲρ ἑαυτοῦ ὀδυνᾶται, ἀλλ' ὑπὲρ ἡμῶν· καὶ οὐκ αὐτὸς ἐγκατελείφθη ὑπὸ τοῦ Θεοῦ, ἀλλ' ἡμεῖς, καὶ δι' ἡμᾶς τοὺς ἐγκαταλειφθέντας παρεγένετο εἰς τὸν κόσμον. Καὶ ὅτε λέγει· ∆ιὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα, τὸ ὑπὲρ πᾶν ὄνομα, περὶ τοῦ ναοῦ λέγει, ὅ ἐστι τὸ σῶμα αὐτοῦ. 989 Οὐ γὰρ ὁ Ὕψιστος ὑψοῦται, ἀλλ' ἡ σὰρξ τοῦ Ὑψίστου ὑψοῦται· καὶ τῇ σαρκὶ τοῦ Ὑψίστου ἐχαρίσατο ὄνομα τὸ ὑπὲρ πᾶν ὄνομα. Καὶ οὐχ ὁ Λόγος τοῦ Θεοῦ κατὰ χάριν ἔλαβε τὸ καλεῖσθαι Θεὸς, ἀλλ' ἡ σὰρξ αὐτοῦ σὺν αὐτῷ ἐθεολογήθη. Οὐ γὰρ εἶπεν, ὅτι ὁ Λόγος Θεὸς γέγονεν, ἀλλὰ, Θεὸς ἦν ὁ Λόγος· Ἀεὶ ἦν, φησὶν, ὁ Θεὸς Λόγος, καὶ οὗτος αὐτὸς ὁ Θεὸς γέγονε σὰρξ, ἵνα ἡ σὰρξ αὐτοῦ γένηται Θεὸς Λόγος· καθὼς καὶ ὁ Θωμᾶς, ψηλαφήσας τὴν σάρκα αὐτοῦ, ἀνεβόησεν· Ὁ Κύριός μου, καὶ ὁ Θεός μου, τὸ συναμφότερον θεολογῶν· ὁμοίως δὲ καὶ ὁ Ἰωάννης ἔγραψεν· Ὃ ἦν ἀπ' ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ Λόγου τῆς ζωῆς. Φανερὸν οὖν ἐστιν, ὅτι ἐν σαρκὶ ὁ Υἱὸς καὶ Λόγος τοῦ Πατρὸς ἐψηλαφήθη, καὶ τὸ συναμφότερον, Λόγον ζωῆς, ἡ θεία Γραφὴ παραδέδωκε ψηλαφηθέντα. Καὶ ὅτε λέγει· Οὔπω ἦν Πνεῦμα ἅγιον, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη, τὴν σάρκα αὐτοῦ λέγει μήπω δοξασθεῖσαν. Οὐ γὰρ ὁ Κύριος τῆς δόξης δοξάζεται, ἀλλ' ἡ σὰρξ τοῦ Κυρίου τῆς δόξης· αὕτη λαμβάνει δόξαν συναναβαίνουσα αὐτῷ εἰς οὐρανόν. Ὅθεν καὶ Πνεῦμα υἱοθεσίας οὔπω ἦν ἐν ἀνθρώποις, διότι ἡ ληφθεῖσα ἀπαρχὴ ἐξ ἡμῶν οὔπω ἦν ἀνελθοῦσα εἰς οὐρανόν. Ὅσα οὖν λέγει ἡ Γραφὴ, ὅτι ἔλαβεν ὁ Υἱὸς, καὶ ἐδοξάσθη ὁ Υἱὸς, διὰ τὴν ἀνθρωπότητα αὐτοῦ λέγει, οὐ διὰ τὴν θεότητα. Καὶ ὅτε λέγει, Ὁ Πατήρ μου, ὁ πέμψας με, μείζων μου ἐστὶν, ἐπεὶ ἄνθρωπος γέγονε, μείζω αὐτοῦ λέγει τὸν Πατέρα. Λόγος δὲ ὢν τοῦ Πατρὸς, ἴσος αὐτοῦ ἐστιν. Ἐγὼ γὰρ, φησὶ, καὶ ὁ Πατὴρ ἕν ἐσμεν· καὶ Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα. Καὶ οὐκ ἀπὸ ἁρπαγῆς ἔχει τὸ εἶναι αὐτὸν ἴσον τῷ Πατρὶ, ἀλλὰ κατὰ φύσιν ἴσος ἐστὶ καὶ ὁμοούσιος τῷ Πατρί· διότι ἐκ τῆς πατρικῆς οὐσίας γεγέννηται. Καὶ ὅτε λέγει ὁ Ἀπόστολος, Ὅτι ἐν Χριστῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, ἐν τῇ σαρκὶ αὐτοῦ κατοικεῖν πᾶν τὸ πλήρωμα τῆς θεότητος νοητέον. Καὶ ὅτε λέγει, Ὅς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ' ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, ἀλλαχοῦ λέγει· Καθὼς καὶ ὁ Χριστὸς ἠγάπησε τὴν Ἐκκλησίαν, καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς. 992 Οὐ γὰρ ἑαυτὸν ἦλθε σῶσαι ὁ ἀθάνατος Θεὸς, ἀλλὰ τοὺς θανατωθέντας· καὶ οὐχ ὑπὲρ ἑαυτοῦ ἔπαθεν, ἀλλ' ὑπὲρ ἡμῶν· ὥστε διὰ τοῦτο τὴν εὐτέλειαν ἡμῶν καὶ τὴν πτωχείαν ἀνεδέξατο, ἵνα ἡμῖν τὸν πλοῦτον αὐτοῦ χαρίσηται. Τὸ γὰρ πάθος αὐτοῦ, ἡμῶν ἀπάθειά ἐστι· καὶ ὁ θάνατος αὐτοῦ, ἡμῶν ἀθανασία ἐστί· καὶ τὸ δάκρυον αὐτοῦ, χαρὰ ἡμετέρα· καὶ ἡ ταφὴ αὐτοῦ, ἡμῶν ἀνάστασις· καὶ τὸ βάπτισμα αὐτοῦ, ἡμῶν ἁγιασμός· Ὑπὲρ αὐτῶν γὰρ, φησὶν, ἁγιάζω ἐμαυτὸν, ἵνα ὦσι καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ. Καὶ ὁ μώλωψ αὐτοῦ, ἡμῶν ἴασις· Τῷ γὰρ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν. Καὶ ἡ παιδεία αὐτοῦ, ἡμῶν εἰρήνη· Παιδεία γὰρ εἰρήνης ἡμῶν ἐπ' αὐτόν· τουτέστιν, ἕνεκεν τῆς ἡμῶν εἰρήνης αὐτὸς παιδεύεται· καὶ ἡ ἀδοξία αὐτοῦ, ἡμῶν δόξα· ὅθεν αἰτεῖ τὴν δόξαν δι' ἡμᾶς, λέγων· ∆όξασόν με σὺ, Πάτερ, παρὰ σεαυτῷ τῇ δόξῃ ᾗ εἶχον, πρὸ τοῦ τὸν κόσμον εἶναι, παρὰ σοί. Ἡμεῖς γάρ ἐσμεν οἱ ἐν αὐτῷ δοξαζόμενοι· καὶ ἡ κάθοδος αὐτοῦ, ἡμῶν ἐστιν ἄνοδος, κατὰ τὸ γεγραμμένον· Καὶ συνήγειρε καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ· καὶ τὸ, Ἵνα