B. They too will say, I suppose, The Incarnate Word.

A. How will this be true, except He have BEEN MADE flesh, i. e. man, making the human body His own by a union which may not be plucked asunder, in order that it may be conceived of as His and not anyone's else? for thus will He send unto us too the grace of the sonship and we too shall be born of the Spirit, in that in Him first the nature of man attained this. And the Divine Paul appears to me, thinking over with himself something of this sort, to have said full rightly, For as we bare the image of the earthy we shall bear the image too of the heavenly: and he said that the first man was from out of earth, earthy, the second from out of Heaven. But as the earthy such (he says) are the earthy ones too, and as the Heavenly One such the Heavenly ones also. For we are earthy, in that there stole in upon us as from the earthy one, Adam, the curse, decay, through which the law of sin too entered in, which is in the members of our flesh: but we have been MADE heavenly, receiving this in Christ. For He being God by Nature and out of God and from above, hath come down in our estate, in an unwonted and strange way, MADE offspring of the Spirit according to the flesh, in order that WE too as He might remain holy and undecaying, the grace descending upon us as from out a second beginning and root, i. e., Him.

B. You speak excellently.

A. How do they say that He has been made like also in all things to His brethren, i. e., us? or who at all will He be conceived to be who entered into this likeness, unless He were other by Nature and not in our estate? for that which is made like to any, must full surely be different from them and not like to them but rather of other form, other nature. The Only-Begotten therefore being by Nature unlike us is said to have been made like when MADE as we, i. e. man: and this will take place rightly and solely, in birth in our estate, even though in wondrous wise in Him, for He Who was Incarnate was GOD. Yet let it be acknowledged that the body united to Him has been rationally ensouled: for the Word being God, would not, letting alone that which is superior in us, i. e., the soul, have taken thought for the earthy body only, but in wisdom provided for soul and body alike .

B. I agree, for you deem rightly.

A.  Hence if the opponents say that the holy Virgin ought to be called in no wise mother of God, but mother of Christ, they blaspheme openly and drive away Christ from being God and Son: for if they believe that He is really God, in that the Only-Begotten has been MADE as we, why do they shudder at calling her mother of God, who bare Him, I mean after the flesh?

B.  Yea (they say): for the name Christ because of his having been anointed with the Holy Ghost beseems only him who is of a woman and of the seed of David: the Word out of God will never need so far as belongs to His own Nature such grace, seeing He is holy by Nature. For does not the Name Christ indicate that some anointing took place?

A.  You said right, that because of the anointing alone is He called Christ, just as Apostle by reason of Apostolate, and Angel from bearing tidings, (for such kind of names signify certain things, not special persons or known individuals; for the Prophets too have been called christs, as is sung in the psalms, Touch not My christs and deal not wickedly with My prophets; the Prophet Habbacuc too said, Thou wentest forth for the salvation of Thy people, to save Thy christs): yet tell me this, Do not themselves too say that the Only-Begotten Word of God is One Christ and Son, as being Lord Incarnate and made man?

B.  Perchance they say so, yet they want the name Christ not to belong to the Word born from out of God the Father, by reason that Ho has not been anointed according to His own Nature as God, but they add this as well: For it is not (they say) one of the names by which we should speak of the Father Himself or of the Holy Ghost.

A. The statement is not yet quite clear; explain it therefore, for you will do well.

B. Listen then: for one can see the appellation of the Son most manifold and diversely brought out by the God-inspired Scriptures, for He has been named God and Lord and Light and Life and besides King and Lord of hosts and Holy and Almighty. But if one pleased to say these things of the Father too or the Holy Ghost, one would not miss what is befitting. For of One Nature, one full surely is the Excellence of the dignities. If therefore Christ is a name truly befitting the Only-Begotten, let it pass (they say) without distinction with the rest both to the Father Himself and the Holy Ghost: but seeing it is utterly unmeet to accommodate it to the Father and the Holy Ghost, neither will it rightly pertain to the Only-Begotten Himself but rather has been apportioned in truth to him of the seed of David in regard to whom anointing by the Spirit may without any blame be conceived and said.

A. We too ourselves say that the names of the God-befitting dignities are common to Father Son and Holy Ghost, and with equal glories are we wont to crown together with Him Who begat Him the Son Who is begotten out of Him and the Holy Ghost besides.

Yet, o most excellent (would I say), the name Christ and the fact itself, that is, the Anointing, along with the conditions of the emptiness have accrued to the Only-Begotten, introducing to the hearers a manifest proof of the Incarnation: for that He has been anointed in that He has been made man, it will very well betoken. If therefore we were investigating not the plan itself of the Economy with flesh but it were proposed to us to look on the Only-Begotten Word of God as yet external to the measures of the emptiness, it were with good reason wholly dishonouring to call Him Christ Who has not been anointed: but since the Divine and most holy Scripture says that He WAS MADE flesh, the anointing too will now befit Him, which took place in regard to the Incarnation which is His. And truly the all-wise Paul says, For both the Sanctifier and the sanctified are all out of one, for which reason He is not ashamed to call them brothers saying, I will declare Thy Name to My brothers: for He was sanctified together with us when He WAS MADE in our estate.

And that truly SON was He Who is anointed in that He WAS MADE flesh, i. e. perfect man, the Divine David will testify saying to Him, Thy Throne o God is for ever and ever, a sceptre of Tightness the sceptre of Thy Kingdom: Thou lovedst righteousness and hatedst transgression wherefore God Thy God anointed Thee with the oil of rejoicing above Thy fellows. Understand therefore how having both said that Ho is God and given Him a Throne for ever, he says that He has been anointed by God, clearly the Father, with some choice anointing above those who partake of Him , i. e. ourselves. For if the Word have BEEN MADE man too, albeit God, yet was He thus too without lack of the Goods of His proper Nature; being Self-Perfect and full of grace and truth, according to the voice of John: and Himself Perfect in every kind of thing God-befitting, while from His fulness all we received, as it is written. Making His own therefore along with the measures of His own human nature what also belong thereto, He is called Christ, even though He be conceived of as not anointed, according (I mean) to the Nature of the Godhead or as He is conceived of as God. Since (tell me) how else will He be conceived of as Christ Son and Lord, if the Only-Begotten have disdained the anointing and abide not the measures of the emptiness?

B. They hasten along another path than ours, unskilfully interpreting the mystery of piety. For they say that God the Word hath taken a perfect man from out the seed of Abraham and David according to the declaration of the Scriptures, who is by nature what they were of whose seed he was, a man perfect in nature, consisting of intellectual soul and human flesh: whom, man as we by nature, fashioned by the might of the Holy Ghost in the womb of the Virgin and made of a woman, made under the law, in order that he might buy us all from the bondage of the law, receiving the sonship marked out long before, He in new way connected to Himself, preparing him to make trial of death according to the law of men, raising him from the dead, taking him up into Heaven and setting him on the Right Hand of God. From whence he being now far above all rule and authority and might and lordship and every name named not in this world only but in that to come also, receives worship from all creation as having a connection inseverable with the Divine Nature, the whole creation allotting to him its worship in reference to and in idea of God. And we say neither two sons nor two lords: but since God the Word the Only-Begotten Son of the Father, to Whom this man is connected and partakes, is Son by Essence, he shares the name and honour of Son: and God the Word is Lord by Essence, to Whom connected, this man shares the honour. And therefore we say neither two sons nor two lords: seeing that He Who is by Essence is clearly Lord and Son, he who for our salvation is assumed, having an unseverable connection with Him, is borne up up along with Him to name and honour of son and of lord.

A. Fie! the folly and distraught mind of them who imagine somehow that these things are so: for it is unbelief and nought else, and the novelty of impious inventions and the subversion of the divine and sacred preachings which have proclaimed One Lord Jesus Christ, the Son of God, the Word that is out of God the Father made man and incarnate, so that the Same is God alike and man; and to One belongs all, the God-befitting and moreover the human. For He being and existing ever in that He is God underwent the birth after the flesh from out a woman. To One therefore and the Same pertaining both that He Eternally is and existeth and that He in the last times is born after the flesh, Who, by Nature Holy as GOD, was hallowed with us in that He became man to whom it befitteth to be hallowed; Who, both in rank of Lord and, having as His own bondman's form, did call the Father His God; Life and Life-giving as God, is said to be quickened by the Father in that He became Man. All things therefore are His, and He does not dishonour the economy which the Father Himself too praised, if it be true which is said by Paul's voice: for in one place he said, Him who knew not sin He made sin for our sakes in order that WE might be made God's righteousness in Him, in another. Who verily spared not His own Son but delivered Him up for all us in order that with Him also He might bestow on us all things. Does not therefore our discourse go after the scope of the sacred Scriptures?

B. Surely.

A. If now as our opponents say and choose to hold, the Only-Begotten Word of God, taking a man of the seed of Divine David and of Abraham prepared him to be fashioned in the holy Virgin and connected this man with Himself and hath made him to come into experience of death, yea and raising him from the dead took him up into heaven and seated him on the Right Hand of God: superfluously (it seems) is He said both by the holy fathers and by ourselves and the whole God-inspired Scripture to be made man (for this I deem and nought else did the all-wise John signify when he wrote, The Word was made flesh), and the mystery of the Economy with flesh has been (it is like) turned right round to the exact opposite. For one cannot see that the Word being by Nature God and beaming forth from God, abased Himself to emptiness, taking bondman's form, and hath humbled Himself, but on the contrary, man was brought up into the glory of the Godhead and the excellency that is over all, and took God's Form and was rather exalted, co-throned with the Father: is it not true which I say?

B. Full surely.

A. If it be true as they say, and the Only-Begotten disdained the Economy, what shame did He despise? how hath He become obedient to the Father unto death yea the death of the cross? and if taking a man, He led him both to experience of death, and bringing him into Heaven too, shewed him co-throned with the Father; where now at last will His own Throne be seen, if they say not two sons, but one who co-sitteth, him that is who is of the seed of David and Abraham? how will He too be said to be Saviour of the world and not rather patron or bringer-forward of a man through whom we have been also saved, and a man, other than He, has become the completion of law and Prophets? for the Law uttereth the mystery of Christ and of Him hath Moses w ritten, who hath also become the bringer of us to Him. Our faith hath come I ween to nought, for it streamed away; wholly nought is pur august mystery, which the all-excellent Paul too openeth to us saying, Say not in thine heart, who shall ascend into heaven? that is to bring down Christ; or, Who shall go down into the deep? that is to bring up Christ from the dead. But what saith the Scripture ? Nigh thee is the word, in thy mouth and in thy heart, that is the word of faith which we are preaching: that if thou say in thy mouth, LordJesus, and believe in thy heart that God raised Him from the dead, thou shalt be saved.

How then is the mystery of piety any longer great and famous and in supremest admiration, if we are to believe that (as the perverted ones say) a man taken and connected by way of accident to God the Word, died and lived again: and he was borne up into Heaven, yet is it I suppose to some past belief, if not being by Nature and truly God, he delights him in the seat of Godhead, the Son by Nature haply thrust forth therefrom: and there stand in ministering position Angels and Archangels and the Seraphim who are higher yet, before----not Him Who is in truth Son and God but before----a man who is rich in name of sonship by participation and importation and in fashion as we and who has been vouchsafed the so God-befitting honour? for in no wise do our opponents blush at saying this too. Is not their dogma replete with the uttermost impiety and blasphemy? for that which is given and brought in may be lost, and that which is imported from without, has the loss of it not inconceivable. I pass over the farther blasphemy and incongruity.

Why then do they drag down the choiceness of the Economy unto what is uncomely, and make our Divine and most holy worship, a man-worship and nothing else, taking it from Him Who is in truth Son and persuading us to worship one connected with Him by way of accident, whom they say also sped above all rule and authority and lordship, imposing the blame of having been deceived, not only on them on earth but also on the very rational powers above, if with us they worship, not the by Nature and truly Son and the Word which beamed forth of the Essence of God the Father, Incarnate, but as other than He, a man from forth the seed of David, a god modelled by mere will perchance of His and by external embellishments, not so in truth?

B. Yet although he is conceived of as man severally (say they), he hath worship from the whole creation, in reference to and in conception of God.

A. Then how (tell me) will this reference they talk of be meetly conceived and spoken of by us? And come, investigating the Divine and sacred Scripture, let us seek the solution from it. They of Israel therefore, recking little at one time of reverence to God, bitterly attacked Moses and Aaron: then Moses addressed them, And who is Aaron, that ye murmur against him? for not against us but against God is this your murmuring. For they were sinning against Moses and Aaron, but what they did touched the Divine glory, and the covert intent of them who insult has reference to that glory. Yet Moses and Aaron were not gods, nor has the creation worshipped them in reference to God.

God reigned over Israel after the flesh through Prophets. And they came and said to the Divine Samuel, Make us a king like the rest of the nations. At this the Spirit-clad was grieved and with good reason, yet he heard God say, Not thee have they set at nought but Me that I should not reign over them. See again here too the mode of the setting at nought has reference to God.

And indeed the Saviour and Lord of all Himself too says respecting those in need, Inasmuch as ye did it to one of these least, to Me ye did it. Is it then in this way that if any be said to honour him that is of the seed of David, he hath done it to the Son? and if any do not believe, hath he surely offended against the by Nature Son, Who haply wishes him too to be honoured and believed in by us in equal and exact manner? How then hath not the bond been brought into equal honour with the Lord, that which hath been made and a new god (according to the Scriptures) is in the excellencies of Godhead, and to the Holy and Consubstantial Trinity there hath been appended that which is of unequal nature with It and with It is worshipped and partaketh of equal glory with It?

Β: Φαῖεν ἄν, ὥς γε οἴμαι, καὶ αὐτοί· Τοῦ ἐνανθρωπήσαντος Λόγου.

Α: Εἶτα πῶς ἔσται τοῦτο ἀληθὲς εἰ μὴ αὐτὸς γέγονε σάρξ, τουτέστιν ἄνθρωπος, ἴδιον ποιησάμενος σῶμα τὸ ἀνθρώπινον καθ' ἕνωσιν ἀδιάσπαστον, ἵνα καὶ αὐτοῦ νοῆται καὶ οὐχ ἑτέρου τινός; Πέμψει γὰρ οὕτω καὶ εἰς ἡμᾶς τῆς υἱοθεσίας τὴν χάριν, καὶ γεννητοὶ Πνεύματος ἐσόμεθα καὶ ἡμεῖς ἅτε δὴ τῆς ἀνθρώπου φύσεως ἐν αὐτῷ καὶ πρώτῳ λαχούσης τοῦτο. Καί μοι δοκεῖ τοιοῦτόν τι καθ' ἑαυτὸν ἐννενοηκὼς φάναι που καὶ μάλα ὀρθῶς ὁ θεσπέσιος Παῦλος· Ὥσπερ γὰρ ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου, καὶ τὸν μὲν πρῶτον ἄνθρωπον ἐκ γῆς χοϊκόν, τὸν δὲ δεύτερον ἐξ οὐρανοῦ, ἀλλ' οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι. Χοϊκοὶ γάρ ἐσμεν ὡς ἐκ χοϊκοῦ τοῦ Ἀδὰμ παρεμπεσούσης εἰς ἡμᾶς τῆς ἀρᾶς τῆς φθορᾶς, δι' ἧς καὶ ὁ τῆς ἁμαρτίας εἰσέδυ νόμος, ὁ ἐν τοῖς μέλεσι τοῖς τῆς σαρκός. Ἐπουράνιοι δὲ γεγόναμεν ὡς ἐν Χριστῷ λαβόντες τὸ χρῆμα. Θεὸς γὰρ ὢν φύσει καὶ ἐκ Θεοῦ καὶ ἄνωθεν, καταπεφοίτηκεν ἐν τοῖς καθ' ἡμᾶς ἀσυνήθως τε καὶ ξένως, γεννητὸς κατὰ σάρκα γεγονὼς τοῦ Πνεύματος, ἵνα ἅγιοί τε καὶ ἄφθαρτοι καὶ ἡμεῖς κατ' αὐτὸν διαμείνωμεν ὡς ἐξ ἀρχῆς καὶ ῥίζης δευτέρας αὐτοῦ δηλονότι καταβαινούσης εἰς ἡμᾶς τῆς χάριτος.

Β: Ἄριστα ἔφης.

Α: Τίνα δὲ τρόπον καὶ ὡμοιῶσθαί φασιν αὐτὸν κατὰ πάντα τοῖς ἀδελφοῖς, τουτέστιν ἡμῖν; Ἢ καὶ τίς ὅλως νοοῖτο ἂν ὁ τὴν ὁμοίωσιν ὑπελθὼν εἰ μὴ κατὰ φύσιν ἕτερος ἦν καὶ οὐκ ἔν γε τοῖς καθ' ἡμᾶς; Τὸ γάρ τισιν ὁμοιούμενον εἶναί που πάντως ἀνάγκη διάφορον παρ' αὐτούς, καὶ οὐκ ἐοικὸς αὐτοῖς, ἑτεροειδὲς δὲ μᾶλλον ἢ γοῦν ἑτεροφυές. Ἀνόμοιος τοίνυν ὑπάρχων ἡμῖν κατὰ φύσιν ὁ Μονογενής, ὡμοιῶσθαι λέγεται γεγονὼς καθ' ἡμᾶς, τουτέστιν ἄνθρωπος. Γένοιτο δ' ἂν τοῦτο καὶ μάλα ὀρθῶς καὶ μόνως [ὡς] ἐν ἀποτέξει τῇ καθ' ἡμᾶς εἰ καὶ παραδόξως ἐπ' αὐτοῦ. Θεὸς γὰρ ἦν ὁ σαρκούμενος. Ὁμολογείσθω γε μὴν ὡς ἐψύχωτο νοερῶς τὸ ἑνωθὲν αὐτῷ σῶμα. Οὐ γάρ τοι τὸ κρεῖττον τῶν ἐν ἡμῖν ἀφείς, τουτέστι ψυχήν, μόνου πεποίηται φειδὼ γηΐνου σώματος, ἀλλ' ὁμοῦ ψυχῆς καὶ σώματος προενόησε σοφῶς, Θεὸς ὤν, ὁ Λόγος.

Β: Σύμφημι· φρονεῖς γὰρ ὀρθῶς.

Α: Οὐκοῦν εἰ λέγοιεν οἱ δι' ἐναντίας ἥκιστα μὲν θεοτόκον ὀνομάζεσθαι δεῖν τὴν ἁγίαν Παρθένον, Χριστοτόκον δὲ μᾶλλον, δυσφημοῦσιν ἀναφανδόν, καὶ τοῦ εἶναι Θεὸν καὶ Υἱὸν ἀληθῶς ἀποσοβοῦσι Χριστόν. Εἰ γὰρ εἶναι πιστεύουσι Θεὸν ἀληθῶς αὐτόν, ὡς καθ' ἡμᾶς γεγονότος τοῦ Μονογενοῦς, ἀνθότου καταπεφρίκασι θεοτόκον εἰπεῖν τὴν τεκοῦσαν αὐτόν, κατά γέ φημι τὴν σάρκα;

Β: Ναί, φασίν. Ἔοικε γὰρ καταμόνας τῷ ἐκ γυναικὸς καὶ ἐκ σπέρματος τοῦ ∆αυεὶδ τὸ Χριστὸς ὄνομα, διὰ τὸ κεχρῖσθαι τῷ ἁγίῳ Πνεύματι. ∆εηθείη δ' ἂν οὐδαμῶς, τό γε ἧκον εἰς ἰδίαν φύσιν, ὁ ἐκ Θεοῦ Λόγος τοῦ τοιοῦδε χρίσματος, εἴπερ ἐστὶν ἅγιος κατὰ φύσιν. Ἦ γὰρ οὐχὶ τὸ χριστὸς ὄνομα χρίσιν τινὰ γενομένην ὑπεμφήνειεν ἄν;

Α: Ἔφης μὲν ὀρθῶς ὡς διά τοι τὸ κεχρῖσθαι μόνον χριστὸς ὀνομάζεταί [τις], καθάπερ ἀμέλει καὶ ἀπόστολος διὰ τὴν ἀποστολήν, ἄγγελός τε διὰ τὸ ἀγγέλειν. Τὰ γὰρ τοιάδε τῶν ὀνομάτων πραγμάτων τινῶν ποιεῖται δήλωσιν, οὐχ ὑποστάσεων ἰδικῶν, οὔτε μὴν προσώπων ὁμολογουμένων. Κέκληνται γὰρ καὶ οἱ προφῆται χριστοί, κατὰ τὸ ἐν Ψαλμοῖς ὑμνούμενον· Μὴ ἅπτεσθε τῶν χριστῶν μου, καὶ ἐν τοῖς προφήταις μου μὴ πονηρεύεσθε. Ἔφη δὲ καὶ ὁ προφήτης Ἀββακούμ· Ἐξῆλθες εἰς σωτηρίαν λαοῦ σου τοῦ σῶσαι τοὺς χριστούς σου. Πλὴν ἐκεῖνο φράσον. Οὐ γὰρ εἶναί φασι καὶ αὐτοὶ Χριστὸν ἕνα καὶ Υἱόν, ὡς Κύριον ἐνανθρωπήσαντα καὶ σεσαρκωμένον τὸν μονογενῆ τοῦ Θεοῦ Λόγον;

Β: Φαῖεν ἂν ἴσως, ἐοικέναι γε μὴν οὐχὶ δήπου μᾶλλον τῷ ἐκ Θεοῦ Πατρὸς φύντι Λόγῳ τὸ Χριστὸς ὄνομα βούλονται, διά τοι τὸ μὴ κεχρῖσθαι κατ' ἰδίαν φύσιν ὡς Θεόν. Προσεπάγουσι δὲ τούτῳ κἀκεῖνο. Οὐ γάρ τοι, φασίν, ὡς ἕν ἐστι τῶν ὀνομάτων ἅπερ ἂν λέγοιτο πρὸς ἡμῶν καὶ ἐπ' αὐτοῦ τοῦ Πατρὸς ἢ καὶ τοῦ ἁγίου Πνεύματος.

Α: Οὔπω μάλα ἐστὶν ἐναργὴς ὁ λόγος. ∆ιασάφει οὖν, δράσεις γὰρ ὀρθῶς.

Β: Ἄκουε δή. Πλείστην μὲν γὰρ καὶ διαφόρως ἐξενηνεγμένην τὴν τοῦ Υἱοῦ κλῆσιν παρὰ ταῖς θεοπνεύστοις Γραφαῖς ἔνεστιν ἰδεῖν. Ὠνόμασται γὰρ Θεός, καὶ Κύριος, καὶ φῶς, καὶ ζωή, καὶ μέντοι καὶ βασιλεύς, καὶ τῶν δυνάμεων Κύριος, ἅγιός τε καὶ παντοκράτωρ. Ἀλλ' εἰ βούλοιτό τις καὶ ἐπ' αὐτοῦ φάναι ταυτὶ τοῦ Πατρὸς ἢ γοῦν τοῦ ἁγίου Πνεύματος, οὐκ ἂν ἁμάρτοι τοῦ πρέποντος· μιᾶς γὰρ φύσεως μία που πάντως ἔσται καὶ ἡ τῶν ἀξιωμάτων ὑπεροχή. Εἴπερ οὖν ἐστιν ἀληθῶς ἐοικὸς ὄνομα τῷ Μονογενεῖ τὸ Χριστός, χωρείτω, φασίν, ἀδιακρίτως μετὰ τῶν ἄλλων καὶ ἐπ' αὐτοῦ τοῦ Πατρὸς καὶ τοῦ ἁγίου Πνεύματος. Ἐπειδὴ δέ ἐστιν ἀπίθανον κομιδῇ τὸ ἐφαρμόζειν αὐτὸ τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, οὐδ' ἂν αὐτῷ, κατὰ τὸ εἰκός, ἔσται τῷ Μονογενεῖ. Ἐκνενέμηται δὲ μᾶλλον ὡς ἀληθῶς τῷ ἐκ σπέρματος τοῦ ∆αυείδ, ἐφ' οὗπερ ἂν εἴη καὶ ἀνεπίπληκτον κομιδῇ τὸ κεχρῖσθαι τῷ Πνεύματι καὶ νοεῖν καὶ λέγειν.

Α: Κοινὰ μὲν εἶναί φαμεν καὶ ἡμεῖς αὐτοὶ Πατρὶ καὶ Υἱῷ καὶ ἁγίῳ Πνεύματι τῶν θεοπρεπῶν ἀξιωμάτων τὰ ὀνόματα, καὶ ἰσομέτροις εὐκλείαις στεφανοῦν εἰθίσμεθα ὁμοῦ τῷ γεννήσαντι τὸν ἐξ αὐτοῦ γεννηθέντα Υἱόν, καὶ προσέτι τὸ Πνεῦμα τὸ ἅγιον. Πλήν, ὦ βέλτιστοι, φαίην ἄν, τὸ Χριστὸς ὄνομα, καὶ αὐτὸ δὲ τὸ χρῆμα, τουτέστιν ἡ χρίσις, μετὰ τῶν τῆς κενώσεως τρόπων προσγέγονε τῷ Μονογενεῖ, ἐναργῆ τῆς ἐνανθρωπήσεως τοῖς ἀκροωμένοις εἰσκομίζον τὴν δήλωσιν. Ὅτι γὰρ κέχρισται καθὸ πέφηνεν ἄνθρωπος, κατασημήνειεν ἂν εὖ μάλα. Εἰ μὲν οὖν μὴ αὐτὸν τὸν τῆς μετὰ σαρκὸς οἰκονομίας ἐβασανίζομεν λόγον, ἀλλ' ἔξω που τέως τῶν τῆς κενώσεως ὄντα μέτρων προὔκειτο βλέπειν τὸν μονογενῆ τοῦ Θεοῦ Λόγον, ἦν ἂν καὶ μάλα εἰκότως ἀσύφηλον κομιδῇ Χριστὸν ὀνομάζειν τὸν μὴ κεχρισμένον. Ἐπειδὴ δὲ τὸ θεῖον καὶ ἱερώτατον Γράμμα σάρκα γενέσθαι φησὶν αὐτόν, πρέποι ἂν ἤδη καὶ ἡ χρίσις αὐτῷ, γενομένη περὶ τὴν σάρκωσιν, ἥτις ἐστὶν αὐτοῦ. Γράφει γοῦν ὁ πάνσοφος Παῦλος· Ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες. ∆ι' ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν λέγων· Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου. Ἡγιάζετο γὰρ μεθ' ἡμῶν ὅτε γέγονε καθ' ἡμᾶς. Ὅτι δὲ ἀληθῶς Υἱὸς ὁ χριόμενος ἦν, καθὸ γέγονε σάρξ, ἢ γοῦν τέλειος ἄνθρωπος, πιστώσεται λέγων ὁ θεσπέσιος ∆αυεὶδ πρὸς αὐτόν· Ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. Ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν, διὰ τοῦτο ἔχρισέ σε ὁ Θεός, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. Σύνες οὖν ὅπως καὶ Θεὸν εἰπὼν καὶ θρόνον αὐτῷ τὸν εἰς αἰῶνα δούς, κεχρῖσθαί φησι παρὰ Θεοῦ, δῆλον δὲ ὅτι τοῦ Πατρός, ἐξαιρέτῳ τινὶ χρίσει παρὰ τοὺς μετέχοντας αὐτοῦ, τουτέστιν ἡμᾶς. Εἰ γὰρ καὶ γέγονεν ἄνθρωπος, καίτοι Θεὸς ὢν ὁ Λόγος, ἀλλ' ἦν καὶ οὕτως ἀπροσδεὴς τῶν τῆς ἰδίας φύσεως ἀγαθῶν, αὐτοτελής τε ὑπάρχων καὶ πλήρης χάριτος καὶ ἀληθείας, κατά γε τὴν Ἰωάννου φωνήν. Καὶ ἔχει μὲν αὐτὸς ἀρτίως εἰς πᾶν ὁτιοῦν τῶν θεοπρεπῶν, ἀπὸ δὲ τοῦ πληρώματος αὐτοῦ πάντες ἡμεῖς ἐλάβομεν, κατὰ τὸ γεγραμμένον. Ὁμοῦ τοιγαροῦν τοῖς τῆς ἰδίας ἀνθρωπότητος μέτροις καὶ τὰ αὐτῆς οἰκειούμενος, Χριστὸς ὀνομάζεται, κἂν εἰ μὴ κεχρῖσθαι νοοῖτο, κατά γέ φημι τὴν τῆς θεότητος φύσιν, ἢ γοῦν καθὸ νοεῖται Θεός. Ἐπεὶ φράσον, πῶς ἑτέρως νοοῖτ' ἂν [εἶς] Χριστὸς [καὶ] Υἱὸς καὶ Κύριος, ἀπαξιοῦντος τοῦ Μονογενοῦς τὴν χρίσιν, καὶ τῶν τῆς κενώσεως μέτρων οὐκ ἀνεχομένου;

Β: Ἑτέραν γέ πως ἢ καθ' ἡμᾶς ἴενται τρίβον, τὸ τῆς εὐσεβείας μυστήριον ἀσυνέτως διερμηνεύοντες. Φασὶ γὰρ ὡς ὁ Θεὸς Λόγος ἄνθρωπον εἴληφε τέλειον, ἐκ σπέρματος ὄντα Ἀβραὰμ καὶ ∆αυείδ, κατὰ τὴν διαγόρευσιν τῶν Γραφῶν, τοῦτο ὄντα τὴν φύσιν ὅπερ ἦσαν ἐκεῖνοι ὧνπερ ἐκ σπέρματος ἦν, ἄνθρωπον τέλειον τὴν φύσιν, ἐκ ψυχῆς τε νοερᾶς καὶ σαρκὸς συνεστῶτα ἀνθρωπίνης, ὃν ἄνθρωπον ὄντα καθ' ἡμᾶς τὴν φύσιν, Πνεύματος ἁγίου δυνάμει ἐν τῇ τῆς Παρθένου μήτρᾳ διαπλασθέντα, γενόμενόν τε ἐκ γυναικός, γενόμενον ὑπὸ νόμον, ἵνα πάντας ἡμᾶς ἐξαγοράσῃ τῆς τοῦ νόμου δουλείας, τὴν πόρρωθεν προωρισμένην υἱοθεσίαν ἀπολαβόντας, καινῶς συνῆψεν ἑαυτῷ, θανάτου μὲν αὐτόν, κατὰ νόμον ἀνθρώπων, πειραθῆναι παρασκευάσας, ἐγείρας δὲ ἐκ νεκρῶν, καὶ ἀναγαγὼν εἰς οὐρανόν, καὶ καθίσας ἐκ δεξιῶν τοῦ Θεοῦ. Ὅθεν δὴ ὑπεράνω πάσης ὑπάρχων Ἀρχῆς τε καὶ Ἐξουσίας, καὶ ∆υνάμεως, καὶ Κυριότητος, καὶ παντὸς ὀνόματος ὀνομαζομένου οὐκ ἐν τῷ αἰῶνι τούτῳ μόνον, ἀλλὰ καὶ ἐν τῷ μέλλοντι, τὴν παρὰ πάσης τῆς κτίσεως δέχεται προσκύνησιν, ὡς ἀχώριστον πρὸς τὴν θείαν φύσιν ἔχων τὴν συνάφειαν, ἀναφορᾷ Θεοῦ καὶ ἐννοίᾳ πάσης αὐτῷ τῆς κτίσεως τὴν προσκύνησιν ἀπονεμούσης. Καὶ οὔτε δύο φαμὲν υἱούς, οὔτε δύο κυρίους, ἐπειδὴ δὲ Υἱὸς κατ' οὐσίαν ὁ Θεὸς Λόγος, ὁ μονογενὴς Υἱὸς τοῦ Πατρός, ᾧπερ οὗτος συνημμένος τε καὶ μετέχων, κοινωνεῖ τῆς Υἱοῦ προσηγορίας καὶ τιμῆς, καὶ Κύριος κατ' οὐσίαν ὁ Θεὸς Λόγος, ᾧ συνημμένος οὗτος, κοινωνεῖ τὴς τιμῆς. Καὶ διὰ τοῦτο οὔτε δύο φαμὲν υἱούς, οὔτε δύο κυρίους, ἐπειδὴ δήλου τοῦ κατ' οὐσίαν ὄντος Κυρίου καὶ Υἱοῦ ἀχώριστον ἔχων τὴν πρὸς αὐτὸν συνάφειαν ὁ τῆς ἡμετέρας σωτηρίας ληφθεὶς ἕνεκεν, συναναφέρεται τῇ τε ὀνομασίᾳ καὶ τῇ τιμῇ τοῦ Υἱοῦ καὶ τοῦ Κυρίου.

Α: Βαβαὶ τῆς ἀσυνεσίας καὶ ἐμπλήκτου φρενὸς τῶν ὧδε ταῦτ' ἔχειν οὐκ οἶδ' ὅπως ὑπειληφότων. Ἀπιστία γὰρ τὸ χρῆμα καὶ ἕτερον οὐδέν, καὶ δυσσεβῶν εὑρεμάτων καινότης, καὶ ἀνατροπὴ τῶν θείων τε καὶ ἱερῶν κηρυγμάτων, ἕνα Κύριον Ἰησοῦν Χριστὸν τὸν Υἱὸν τοῦ Θεοῦ διακεκραγότων, τὸν ἐκ Θεοῦ Πατρὸς δηλονότι Λόγον ἐνανθρωπήσαντα καὶ σεσαρκωμένον, ὥστε εἶναι τὸν αὐτὸν Θεὸν ὁμοῦ καὶ ἄνθρωπον, καὶ ἑνὸς τὰ πάντα τὰ θεοπρεπῆ καὶ προσέτι τὰ ἀνθρώπινα. Οὗτος γὰρ ὑπάρχων ἀεὶ καὶ ὑφεστηκώς, κατά γε τὸ εἶναι Θεός, ὑπέμεινε γέννησιν τὴν κατὰ σάρκα ἐκ γυναικός. Ἑνὸς οὖν ἄρα καὶ τοῦ αὐτοῦ καὶ τὸ ἀϊδίως εἶναι καὶ ὑφεστάναι καὶ ἐν ἐσχάτοις καιροῖς κατὰ σάρκα γεννηθῆναι, ὃς ἅγιος ὢν κατὰ φύσιν ὡς Θεός, ἡγιάζετο μεθ' ἡμῶν καθὸ πέφηνεν ἄνθρωπος, ᾧπερ ἂν πρέποι τὸ ἁγιάζεσθαι. Καὶ ἐν δεσποτικοῖς ὑπάρχων ἀξιώμασι, καὶ τὴν τοῦ δούλου μορφὴν ὡς ἰδίαν ἔχων, Θεὸν ὠνόμαζεν αὐτοῦ τὸν Πατέρα. Ζωὴ καὶ ζωοποιὸς ὑπάρχων ὡς Θεός, ζωοποιεῖσθαι λέγεται παρὰ τοῦ Πατρὸς καθὸ πέφηνεν ἄνθρωπος. Πάντα τοίνυν αὐτοῦ, καὶ οὐκ ἀτιμάζει τὴν οἰκονομίαν, ἣν καὶ αὐτὸς ἐπῄνεσεν ὁ Πατήρ, εἴπερ ἐστὶν ἀληθῆ τὰ διὰ τῆς τοῦ Παύλου φωνῆς. Ποτὲ μὲν γὰρ ἔφη· Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη Θεοῦ ἐν αὐτῷ, ποτὲ δὲ πάλιν· Ὅς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ' ὑπὲρ ἡμῶν ἁπάντων παρέδωκεν αὐτόν, ἵνα καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσηται. Ἆρ' οὖν οὐκ εὐθὺ σκοποῦ τῶν ἱερῶν Γραμμάτων ὁ πρὸς ἡμῶν εἶσι λόγος;

Β: Πῶς γὰρ οὔ;

Α: Εἰ δὲ δή, καθά φασιν οἱ δι' ἐναντίας καὶ φρονεῖν ἐγνώκασιν, ὁ μονογενὴς τοῦ Θεοῦ Λόγος, λαβὼν ἄνθρωπον ἐκ σπέρματος τοῦ θεσπεσίου ∆αυεὶδ καὶ Ἀβραάμ, πλασθῆναι μὲν ἐν τῇ ἁγίᾳ Παρθένῳ παρεσκεύασε, καὶ τοῦτον ἑαυτῷ συνῆψε, καὶ θανάτου πεποίηκεν εἰς πεῖραν ἐλθεῖν, καὶ μὴν καὶ ἐγείρας ἐκ νεκρῶν ἀνεκόμισεν εἰς τὸν οὐρανόν, καὶ ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ, περιττῶς, ὡς ἔοικε, πρός τε τῶν ἁγίων πατέρων καὶ πρός γε ἡμῶν αὐτῶν καὶ ἁπάσης γε τῆς θεοπνεύστου Γραφῆς ἐνανθρωπῆσαι λέγεται. ∆ηλοῖ γάρ, οἶμαι, τουτὶ καὶ ἕτερον οὐδὲν ὁ πάνσοφος Ἰωάννης, γεγραφὼς ὅτι Ὁ Λόγος σὰρξ ἐγένετο. Ἀντέστραπται δέ, κατὰ τὸ εἰκός, πρὸς πᾶν τοὐναντίον τῆς μετὰ σαρκὸς οἰκονομίας τὸ μυστήριον. Οὐ γὰρ ἔστιν ἰδεῖν ὡς Θεὸς ὢν φύσει καὶ ἐκ Θεοῦ πεφηνὼς ὁ Λόγος, καθῆκεν ἑαυτὸν εἰς κένωσιν, μορφὴν δούλου λαβών, καὶ τεταπείνωκεν ἑαυτόν, ἀλλ' ἔκ γε τῶν ἐναντίων, ἀνεκομίσθη μὲν ἄνθρωπος εἰς τὴν τῆς θεότητος δόξαν καὶ τὴν κατὰ πάντων ὑπεροχήν, ἔλαβε δὲ καὶ Θεοῦ μορφήν, καὶ ὑψώθη μᾶλλον, σύνθρονος γεγονὼς τῷ Πατρί. Ἦ οὐκ ἀληθὲς ὅ φημι;

Β: Παντάπασι μὲν οὖν.

Α: Εἰ δὲ ἀληθές, καθά φασι, καὶ ἀπηξίωσε τὴν οἰκονομίαν ὁ Μονογενής, ποίας ἔτι κατεφρόνησεν αἰσχύνης; Ποῦ δὲ γέγονεν ὑπήκοος τῷ Πατρὶ μέχρι θανάτου, θανάτου δὲ σταυροῦ; Καὶ εἰ λαβὼν ἄνθρωπον, ἤγαγε μὲν καὶ εἰς πεῖραν αὐτὸν τοῦ θανάτου, ἀνακομίσας δὲ καὶ εἰς οὐρανούς, σύνεδρον ἀπέφηνε τῷ Πατρί, ποῖ δὴ ἄρα λοιπὸν ὁ αὐτοῦ φανεῖται θρόνος, εἴπερ οὐ δύο φασὶν υἱούς, ἕνα δὲ μᾶλλον τὸν συνεδρεύοντα, τὸν ἐκ σπέρματος δηλονότι ∆αυείδ τε καὶ Ἀβραάμ; Πῶς δ' ἂν καὶ αὐτὸς Σωτὴρ λέγοιτο γενέσθαι τοῦ κόσμου, καὶ οὐχὶ δὴ μᾶλλον ἀνθρώπου πρόξενος ἤτοι παρακομιστής, δι' οὗ καὶ σεσώσμεθα; Καὶ τέλος νόμου καὶ προφητῶν γέγονεν ἄνθρωπος ἕτερος ὢν παρ' αὐτόν. Λαλεῖ γὰρ ὁ νόμος τὸ Χριστοῦ μυστήριον, καὶ περὶ αὐτοῦ γέγραφεν ὁ Μωϋσῆς, ὃς καὶ γέγονεν ἡμῖν παιδαγωγὸς ἐπ' αὐτόν. Οἴχεται δέ που πρὸς τὸ μηδὲν ἡ πίστις, ἔρρει γὰρ †οπου δε† παντελῶς οὐδὲν τὸ σεπτὸν ἡμῶν μυστήριον. Ὃ δὴ καὶ ὁ πανάριστος Παῦλος διατρανοῖ λέγων· Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου· Τίς ἀναβήσεται εἰς τὸν οὐρανόν; τουτέστι Χριστὸν καταγαγεῖν, ἢ τίς καταβήσεται εἰς τὴν ἄβυσσον; τουτέστι Χριστὸν ἀναγαγεῖν [ἐκ νεκρῶν]. Ἀλλὰ τί λέγει ἡ Γραφή; Ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου, τουτέστι τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν, ὅτι ἐὰν εἴπῃς ἐν τῷ στόματί σου, Κύριος Ἰησοῦς, καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ. Πῶς οὖν ἔτι μέγα τε καὶ εὐκλεὲς καὶ ἐν ὑπερτάτῳ θαύματι τὸ τῆς εὐσεβείας μυστήριον, εἰ χρὴ πιστεύειν ὅτι, καθά φασιν οἱ διεστραμμένοι, ἄνθρωπος ληφθεὶς καὶ τῷ Θεῷ Λόγῳ σχετικῶς συνημμένος ἀπέθανέ τε καὶ ἀνεβίω καὶ ἀνεκομίσθη μὲν εἰς τὸν οὐρανόν; Ἄπιστον δὲ ἴσως φανεῖταί τισιν εἰ μὴ Θεὸς ὢν φύσει καὶ ἀληθῶς, τοῖς τῆς θεότητος ἐναβρύνεται θάκοις, ἐξωσθέντος τάχα που τοῦ κατὰ φύσιν Υἱοῦ, καὶ παρεστήκασι μὲν τάξιν ἔχοντες τὴν λειτουργικὴν ἄγγελοι καὶ ἀρχάγγελοι καὶ τὰ ἔτι τούτων ἐπέκεινα Σεραφίμ, οὐ τῷ κατὰ ἀλήθειαν Υἱῷ καὶ Θεῷ, ἀνθρώπῳ δὲ μᾶλλον, τὸ τῆς υἱότητος ὄνομα μεθεκτῶς καὶ εἰσκεκριμένως καὶ τρόπῳ τῷ καθ' ἡμᾶς πλουτήσαντι, καὶ τῆς οὕτω θεοπρεπεστάτης ἀξιωθέντι τιμῆς. Καταπεφρίκασι γὰρ ἥκιστά γε καὶ τοῦτο λέγοντες οἱ δι' ἐναντίας. Ἆρ' οὐ τῆς ἐσχάτης ἀνοσιότητός τε καὶ δυσσεβείας αὐτοῖς τὸ δόγμα μεμέστωται; Τὸ γάρ τοι δοτὸν καὶ εἰσκεκριμένον ἀπόβλητον εἴη ἄν, καὶ τὸ θύραθεν πορισθὲν οὐκ ἀνύποπτον ἔχει τὴν ζημίαν. Καὶ σιωπῶ τὸ δύσφημον ἔτι καὶ ἀπηχὲς εἰς λόγους. Ἀνθότου δὴ οὖν τῆς οἰκονομίας τὸ ἐξαίρετον κατασύρουσιν εἰς τὸ ἀκαλλές, καὶ τὴν θείαν τε καὶ ἱεροτάτην ἡμῶν θρησκείαν ἀνθρωπολατρείαν ἤδη καὶ ἕτερον οὖσαν οὐδὲν ἀποφαίνουσιν, ἀποκομίζοντες μὲν τοῦ κατ' ἀλήθειαν Υἱοῦ, συναφθέντα δέ τινα σχετικῶς αὐτῷ προσκυνεῖν ἀναπείθοντες, ὃν καὶ ὑπεράνω πάσης Ἀρχῆς τε καὶ Ἐξουσίας καὶ Κυριοτήτων διελάσαι φασιν, οὐχὶ μόνοις τοῖς ἐπὶ γῆς, ἀλλὰ καὶ αὐταῖς ταῖς ἄνω λογικαῖς δυνάμεσι τὸν τοῦ πεπλανῆσθαι μῶμον ἐπάγοντες, εἰ προσκυνοῦσι μεθ' ἡμῶν ἐνανθρωπήσαντα μὲν οὐδαμῶς τὸν φύσει τε καὶ ἀληθῶς Υἱὸν καὶ ἐκ τῆς τοῦ Θεοῦ καὶ Πατρὸς οὐσίας ἀναλάμψαντα Λόγον, ὡς ἕτερον δέ τινα παρ' αὐτὸν [τὸν] ἐκ σπέρματος τοῦ ∆αυείδ, θελήσει τάχα που μόνῃ παρ' αὐτοῦ καὶ τοῖς θύραθεν ἐξωραϊσμοῖς εἰδοποιηθέντα Θεόν, οὐκ ὄντα δὲ τοῦτο κατὰ ἀλήθειαν.

Β: Ἀλλὰ κἂν ἄνθρωπος ἰδικῶς νοῆται, φασίν, ἀναφορᾷ Θεοῦ καὶ ἐννοίᾳ τὴν παρὰ πάσης τῆς κτίσεως προσκύνησιν ἔχει.

Α: Εἶτα τίνα τρόπον πρέποι ἄν, εἰπέ μοι, πρὸς ἡμῶν νοεῖσθαι καὶ λέγεσθαι τῆς παρ' αὐτῶν θρυλλουμένης ἀναφορᾶς τὸ χρῆμα; Καὶ φέρε τὴν θείαν τε καὶ ἱερὰν πολυπραγμονοῦντες Γραφήν, καταθρήσωμεν ἀπ' αὐτῆς τὸ ζητούμενον. Οὐκοῦν, ὀλιγωρήσαντές ποτε τῆς εἰς Θεὸν αἰδοῦς, οἱ ἐξ Ἰσραὴλ Μωϋσεῖ τε καὶ Ἀαρὼν ἐπεφύοντο πικρῶς. Εἶτα προπεφώνηκε Μωϋσῆς τε καὶ Ἀαρών· Τίς ἐστιν ὅτι διαγογγύζετε κατ' αὐτοῦ; Οὐ γὰρ καθ' ἡμῶν, ἀλλὰ κατὰ Θεοῦ ὁ γογγυσμὸς ὑμῶν οὗτός ἐστιν. Ἐπλημμέλουν μὲν γὰρ εἰς Μωϋσέα καὶ Ἀαρών, ἀλλὰ τῆς θείας ἥπτετο δόξης τὸ δρώμενον, καὶ ἐπ' αὐτὴν εἶχε τὴν ἀναφορὰν τῆς τῶν ὑβριζόντων ὑπονοίας ὁ τρόπος. Πλὴν οὐκ ἦσαν Θεοὶ Μωϋσῆς τε καὶ Ἀαρών, οὔτε μὴν ἀναφορᾷ Θεοῦ προσκεκύνηκεν ἡ κτίσις αὐτοῖς. Ἐβασίλευε Θεὸς διὰ προφητῶν τοῦ κατὰ σάρκα Ἰσραήλ. Εἶτα προσῄεσαν λέγοντες τῷ θεσπεσίῳ Σαμουήλ· Ποίησον ἡμῖν βασιλέα καθὰ καὶ τὰ λοιπὰ ἔθνη. Πρὸς ταῦτα κατεπικραίνετο, καὶ σφόδρα εἰκότως ὁ πνευματοφόρος, ἀλλ' ἤκουε τοῦ Θεοῦ λέγοντος· Οὐ σὲ ἐξουθενήκασιν, ἀλλ' ἢ ἐμέ, τοῦ μὴ βασιλεύειν ἐπ' αὐτούς. Ἰδοὺ δὴ πάλιν, κἀνθάδε σαφῶς, ὁ τῆς ἐξουθενήσεως τρόπος εἰς Θεὸν ἔχει τὴν ἀναφοράν. Καὶ μὴν καὶ αὐτὸς ὁ τῶν ὅλων Σωτὴρ καὶ Κύριος περὶ τῶν ἐν ἐνδείᾳ φησίν· Ἐφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. Ἆρ' οὖν, κατὰ τοῦτον τὸν τρόπον, εἴ τις λέγοιτο τιμᾶν τὸν ἐκ σπέρματος ∆αυείδ, τῷ Υἱῷ πεποίηκε; Κἂν εἰ μὴ πιστεύσειέ τις, προσκέκρουκεν ἀραρότως τῷ κατὰ φύσιν Υἱῷ, τιμᾶσθαι τάχα που καὶ αὐτὸν ἐθέλοντι, καὶ πιστεύεσθαι πρὸς ἡμῶν κατὰ τὸν ἴσον καὶ ἀπαραλλάκτως ἔχοντα τρόπον; Εἶτα πῶς οὐ γέγονεν ἰσότιμον μὲν τῷ δεσπότῃ τὸ δοῦλον, ἐν ὑπεροχαῖς δὲ θεότητος τὸ πεποιημένον, καὶ Θεὸς πρόσφατος, κατὰ τὰς Γραφάς; Ἐπενήνεκται δὲ τῇ ἁγίᾳ καὶ ὁμοουσίῳ Τριάδι τὸ ἀνισοφυὲς αὐτῇ καὶ σὺν αὐτῇ προσκυνούμενον καὶ τῆς ἴσης αὐτῇ κοινωνοῦν εὐκλείας;