to be of the flesh. And Scripture often calls the substance of God himself "glory"; for since he is untouchable and unreachable, it named him "glory" so that you might not demand an explanation but might worship. Ezekiel is the first to call the substance of God "glory," having seen God seated in visions, and adding: "this is the likeness of the glory of the Lord." Which God, interpreting elsewhere, says: "I have multiplied visions, 307 and in the hands of prophets I was likened." What Ezekiel therefore called "glory," this God says is "I." And Paul says: "who being the radiance of the glory"—what glory?—"and the express image of his person." Here, therefore, "the God of our Lord Jesus Christ" he says according to the flesh, but "the Father of glory" according to nature. And of every name that is named, not only in this age but also in the one to come. For in this age we name thrones, principalities, dominions, authorities, powers, angels, archangels; but since there are countless orders of invisible powers unknown to us and therefore unnameable, and after the resurrection they will be known and will receive along with our knowledge also their designation from us, for this reason he said: "and in the one to come." Eph 1,22-23 And he gave him as head over all things to the church, which is his body, the fullness of him who fills all in all. Through this he showed that he calls the body of Christ, that is, the church, the fullness of God. And why fullness? Because it has been filled by God; for just as, he says, he fills all things in all, so also in the church he is filled in that it is the body of Christ. The church, then, is the body of Christ, but the fullness of God. Of him who fills all in all. For he is in heaven, that is, working not as on earth, and he is on earth, not working as in heaven, and among angels, in the sun, but in each according to its own nature; for Scripture speaks about God from what we partake of, not from what he himself is; for this is incomprehensible. Eph 2,2-3 "World" is said in two ways, both the created order and the evil system of men. But now he has divided things for the lawless, calling the wickedness and sin of men "age," and the system of the universe "world," just as he also says in the letter to the Galatians: "that he might deliver us from this present evil age." He means this present age. He therefore named the common 308 apostasy and error of men "age," of which those who have now believed in Christ were also once a part. According to the prince of the power of the air, of the spirit. Clearly through this the apostle shows that the devil was not an angel from heaven, but some evil aerial spirit. And even if the Lord says, "I saw Satan fall like lightning from heaven," he is not indicating the place from which he fell, but since lightning falls swiftly from above, he compared the swiftness of the devil's fall to lightning, saying: "as lightning is borne swiftly from heaven, so I saw his swift fall." That now works. He showed that the devil does not always have strength, but the weakness of men has become his strength. Fulfilling the desires of the flesh and of the mind. From this it is shown that the flesh is not opposed to the soul; for it was in agreement regarding sin. And were by nature children of wrath. Just as "sons of Gehenna," so also "children of wrath." Eph 2,10 Since he said "created," he says: the creation is an appropriation. But he added "for good works" so that henceforth you might build yourself up. Eph 2,13 He did not say "nearer" than those who believed from the circumcision, but "near." Eph 2,14-15α Having broken down the middle wall of the fence, not the fence, but the middle wall. And what is the fence? "I will take away its fence, and it will be for plundering," that is, the 309 security of the spirit. And what is the middle wall? The not mixing with the Greeks; for Jews were forbidden to mix with Greeks, so that the Jews might not fall into idolatry, who even without this practiced idolatry. And this is what David says: "God makes the solitary to dwell in a house." For the leaven needed to become strong, so that in this way the whole

σαρκὸς εἶναι. δόξαν δὲ πολλάκις ἡ γραφὴ λέγει αὐτὴν τοῦ θεοῦ τὴν οὐσίαν· ἐπειδὴ γὰρ ἀψηλάφητος καὶ ἀνέφικτος, δόξαν αὐτὴν ὠνόμασεν ἵνα μὴ λόγον ἀπαιτῇς ἀλλὰ προσκυνῇς. πρῶτος τὴν οὐσίαν τοῦ θεοῦ δόξαν λέγει Ἰεζεκιὴλ ἐν ὀπτασίαις θεασάμενος τὸν θεὸν καθεζόμενον, καὶ ἐπάγων· τοῦτο ὁμοίωμα τῆς δόξης κυρίου. ὅπερ ἀλλαχοῦ ἑρμηνεύων ὁ θεός φησιν· ἐγὼ ὁράσεις ἐπλήθυνα 307 καὶ ἐν χερσὶ προφητῶν ὡμοιώθην. ἣν οὖν εἶπε δόξαν ὁ Ἰεζεκιήλ, ταύτην ὁ θεός φησι τὸ ἐγώ. λέγει δὲ Παῦλος· ὃς ὢν ἀπαύγασμα τῆς δόξης-ποίας δόξης; -καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ. κἀνταῦθα τοίνυν τὸ μὲν θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ κατὰ τὴν σάρκα λέγει, τὸ δὲ πατὴρ τῆς δόξης κατὰ τὴν φύσιν. Καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι. ἐν γὰρ τῷ αἰῶνι τούτῳ ὀνομάζομεν θρόνους, ἀρχάς, κυριότητας, ἐξουσίας, δυνάμεις, ἀγγέλους, ἀρχαγγέλους· ἐπειδὴ δὲ ἔστι μυρία τάγματα ἀοράτων δυνάμεων ἡμῖν ἄγνωστα καὶ διὰ τοῦτο ἀκατονόμαστα, μετὰ δὲ τὴν ἀνάστασιν ἔσται γνωστὰ καὶ λήψεται μετὰ τῆς γνώσεως καὶ τὴν παρ' ἡμῶν προσηγορίαν, διὰ τοῦτο εἶπεν· καὶ ἐν τῷ μέλλοντι. Eph 1,22-23 Καὶ αὐτὸν ἔδωκε κεφαλὴν ὑπὲρ πάντων τῇ ἐκκλησίᾳ, ἥτις ἐστὶ τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσι πληρουμένου. διὰ τούτου ἐδήλωσεν ὅτι πλήρωμα τοῦ θεοῦ λέγει τὸ σῶμα τοῦ Χριστοῦ, τοῦτ' ἔστι τὴν ἐκκλησίαν. διὰ τί δὲ πλήρωμα; ἐπειδὴ πεπλήρωται θεοῦ· ὥσπερ γάρ, φησίν, ἐν πᾶσι τὰ πάντα πληροῖ, οὕτως καὶ ἐν τῇ ἐκκλησίᾳ πληροῦται κατὰ τὸ εἶναι αὐτὴν σῶμα τοῦ Χριστοῦ. Χριστοῦ οὖν σῶμα, πλήρωμα δὲ θεοῦ ἡ ἐκκλησία. Τοῦ τὰ πάντα ἐν πᾶσι πληρουμένου. ἔστι γὰρ ἐν οὐρανῷ, τοῦτ' ἔστιν ἐνεργῶν οὐχ ὡς ἐν γῇ, καὶ ἔστιν ἐν γῇ, οὐχ ὡς ἐν οὐρανῷ ἐνεργῶν, καὶ ἐν ἀγγέλοις, ἐν ἡλίῳ, ἀλλ' ἐν ἑκάστῳ κατὰ τὴν αὐτοῦ φύσιν· λέγει γὰρ ἀφ' ὧν μεταλαμβάνομεν ἡ γραφὴ περὶ θεοῦ, οὐκ ἀφ' ὧν αὐτός ἐστιν· τοῦτο γὰρ ἀκατάληπτόν ἐστιν. Eph 2,2-3 Κόσμος διττῶς λέγεται, καὶ ἡ σύστασις ἡ δημιουργικὴ καὶ τῶν ἀνθρώπων τὸ σύστημα τὸ πονηρόν. νυνὶ δὲ διεῖλε τοῖς ἀνόμοις τὰ πράγματα, αἰῶνα καλέσας τῶν ἀνθρώπων τὴν πονηρίαν καὶ τὴν ἁμαρτίαν, κόσμον δὲ τὴν σύστησιν τοῦ παντός, καθὼς καὶ ἐν τῇ πρὸς Γαλάτας λέγει· ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστῶτος αἰῶνος πονηροῦ. τοῦτον τὸν νῦν αἰῶνα λέγει. τὴν οὖν κοινὴν 308 ἀπόστασιν τῶν ἀνθρώπων καὶ πλάνην αἰῶνα ὠνόμασεν, ἧς μέρος ἦσαν ποτὲ καὶ οἱ νῦν πιστεύσαντες τῷ Χριστῷ. Κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος τοῦ πνεύματος. φανερῶς διὰ τούτου δείκνυσιν ὁ ἀπόστολος, ὅτι οὐκ ἀπ' οὐρανοῦ ἄγγελος ἦν ὁ διάβολος, ἀλλ' ἀέριόν τι πονηρὸν πνεῦμα. κἂν ὁ κύριος λέγῃ· εἶδον τὸν σατανᾶν ὡς ἀστραπὴν πεσόντα ἐκ τοῦ οὐρανοῦ, οὐχὶ τὸν τόπον δείκνυσιν ὅθεν ἔπεσεν, ἀλλ' ἐπειδὴ ἄνωθεν ἡ ἀστραπὴ ὀξέως πίπτει, τὴν ὀξύτητα τῆς διαβολικῆς πτώσεως ἀστραπῇ παρέβαλε λέγων· ὡς ἀστραπὴ ἐξ οὐρανοῦ ὀξέως φέρεται, οὕτως εἶδον τὴν πτῶσιν αὐτοῦ ὀξεῖαν. Τοῦ νῦν ἐνεργοῦντος. ἐδήλωσεν ὅτι οὐ πάντοτε τὴν ἰσχὺν ὁ διάβολος ἔχει, ἀλλ' ἡ ἀσθένεια τῶν ἀνθρώπων ἰσχὺς αὐτῷ γέγονεν. Ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν. ἐκ τούτου δείκνυται ὅτι οὐκ ἀντίκειται ἡ σὰρξ τῇ ψυχῇ· συνεφώνει γὰρ εἰς τὴν ἁμαρτίαν. Καὶ ἦμεν τέκνα φύσει ὀργῆς. ὥσπερ υἱοὶ γεέννης, οὕτω καὶ τέκνα ὀργῆς. Eph 2,10 Ἐπειδὴ εἶπεν κτισθέντες, λέγει· ἡ κτίσις οἰκείωσίς ἐστιν. τὸ δὲ ἐπὶ ἔργοις ἀγαθοῖς ἐπήγαγεν, ἵνα λοιπὸν σαυτὸν οἰκοδομῇς. Eph 2,13 Οὐκ εἶπεν «ἐγγύτερον» τῶν πιστευσάντων ἀπὸ περιτομῆς, ἀλλ' ἐγγύς. Eph 2,14-15α Τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, οὐ τὸν φραγμόν, ἀλλὰ τὸ μεσότοιχον. τίς δὲ ὁ φραγμός; ἀφελῶ τὸν φραγμὸν αὐτοῦ καὶ ἔσται εἰς διαρπαγήν, τοῦτ' ἔστι τὴν 309 ἀσφάλειαν τοῦ πνεύματος. τί δὲ τὸ μεσότοιχον; τὸ πρὸς τοὺς Ἕλληνας ἄμικτον· κεκώλυτο γὰρ Ἕλλησιν ἐπιμίγνυσθαι Ἰουδαίους, ἵναμὴ οἱ Ἰουδαῖοι εἰς τὴν εἰδωλολατρείαν καταπέσωσιν, οἱ καὶ χωρὶς τούτου εἰδωλολατροῦντες. καὶ τοῦτό ἐστιν ὃ λέγει ∆αυίδ· ὁ θεὸς κατοικίζει μονοτρόπους ἐν οἴκῳ. ἔδει γὰρ τὸ προζύμιον ἰσχυρὸν γενέσθαι, ἵν' οὕτως τὸ ὅλον