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it had room for Judas to be evil by constitution, as the heterodox think, since so great a change is found concerning him.

17 Jo 14,28 How has he taken "greater" here? Is it as with the size of bodies? Or as greater in time? Or as one adorned with more virtue? But all these things are within quantity and of things contingent and measured. But nothing contingent and measured is in God. Therefore "greater" and "lesser" is not said of God the Word or of the Father; for God by nature cannot be measured or described. But if you should say that the Father is greater because he is unbegotten, while the Son is begotten, we will say that these are modes of the essences, not of their existences. And especially in the case of things without quality and incorporeal, they do not lessen the worth of consubstantial things by attributing the lesser or the greater to this one or that one; for that which is simple in essence and in knowledge is not by nature compared by measure or quantity of size. Why then was it said? The Savior in one statement set forth a twofold manner of teaching; for the meaning of the spoken word is double. For example, through "he who sent me" and "I am going," He alluded to the body, which is contained in places and circumscribed, and not His uncircumscribed divinity which contains all things. But through the comparative word, by saying "greater," he shows His divinity being compared to the Father, because he is consubstantial, but in the assumption of the body, being conceived as less than the Father, in that he became man. And do not be surprised if the Savior, having become man, says he is less than the Father, when he is also said to be a little lower than the angels according to this: "we see Jesus, made a little lower than the angels for the" suffering "of death, crowned with glory and honor." And he was also said to be less than his own disciples; "But I," he says, "am among you as one who serves," and as the lesser. Therefore, things that are compared are consubstantial, but things that are simple both in knowledge and in essence do not admit of "the greater" and "the lesser." But if you wish to take "the Father who sent me is greater than I" as applying to the divinity of the Son without his having taken flesh, you will place him as contained and enclosed in places, being sent where he was not, and departing from where he is; which is absurd.

18 Jo 17,1 The Father glorified his own Son by placing all under the sun beneath his scepters, and he himself was glorified in return through him; for the Son was glorified by the Father, being believed by all to be the offspring and fruit of the one who is all-powerful. And the Father was glorified in return as if by his own offspring; for since the offspring was known to accomplish all things with ease, the grace of good repute passed to the one who begot him. Just as, then, he says, you have glorified and were glorified by giving him authority and lordship over all things, clearly in the manner stated, so I wish that none of those given may be lost; for glory itself also passes to us; for it was necessary, it was necessary that what had come to be wholly under the authority and hand of the all-powerful God the Word should be saved once and for all and remain in unending good things, so as no longer to be tyrannized by death nor held by corruption or by sins and be subject to the ancient evils.

19 Jo 17,1-3 This is what he says; Reveal me to those who do not know, make manifest my glory, which I have from you, being God the Word; for "no one," he says, "is able to come to me, unless the Father who sent me draws him." Likewise it is possible to hear the Son also glorifying the Father by revealing him to those who do not know God. In this manner the Holy Spirit also is said to glorify the Son by revealing him to those who do not know. But if also here—to imagine for the time being about him. And this is the eternal—they will cast out the Son of God. And it is necessary to know this, that he states the cause for the effect; for to know the true

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χώραν εἶχεν ἐκ κατασκευῆς κακὸν εἶναι τὸν Ἰούδαν ὡς οἴονται οἱ ἑτερόδοξοι τοσαύτης μεταβολῆς περὶ αὐτὸν εὑρισκομένης.

17 Jo 14,28 Τὸ μείζων ἐνταῦθα πῶς ἐξείληφεν; ἆρα ὡς ἐπὶ μεγέθους

σωμάτων; ἢ ὡς μείζων ἐν χρόνῳ; ἢ ὡς ἐν ἀρετῇ πλείονι κεκοσμημένος; ἀλλὰ ταῦτα πάντα ἐντὸς ποσότητός ἐστι καὶ τῶν ἐνδεχομένων καὶ μεμετρημένων. οὐδὲν δὲ ἐνδεχόμενον καὶ μεμετρημένον ἐν τῷ θεῷ. οὐκ ἄρα τὸ μεῖζον καὶ ἔλαττον ἐπὶ τοῦ θεοῦ λόγου ἢ ἐπὶ τοῦ πατρὸς εἴρηται· θεὸς γὰρ μετρεῖσθαι ἢ διαγράφεσθαι οὐ πέφυκεν. εἰ δὲ φήσεις μείζονα εἶναι τὸν πατέρα, ὅτιπερ ἀγέννητος, ὁ δὲ υἱὸς γεννητός, ἐροῦμεν, ὅτι τῶν οὐσιῶν οἱ τρόποι, οὐ τῶν ὑπάρξεων. καὶ μάλιστα ἐπὶ τῶν ἀποίων καὶ ἀσωμάτων οὐκ ἐλαττοῦσι τὴν ἀξίαν τῶν ὁμοουσίων τὸ ἔλαττον ἢ τὸ μεῖζον τῷδε ἢ τῷδε παρέχοντες· οὐ γὰρ πέφυκε τὸ ὂν οὐσίᾳ καὶ γνώσει ἁπλοῦν μέτρῳ ἢ ποσότητι μεγέθους συγκρίνεσθαι. διὰ τί οὖν ἐρρήθη; ὁ σωτὴρ ἑνὶ λόγῳ διττὸν ἀπετείνατο διδασκαλίας τρόπον· διπλῆ γὰρ ἡ τοῦ εἰρημένου ῥήματος ἔννοια. οἷον διὰ τοῦ "ὁ πέμψας με" καὶ ὑπάγω τὸ ἐν τόποις περιεχόμενον ᾐνίξατο σῶμα περιγραπτὸν ὂν καὶ οὐ τὴν τὰ πάντα περιέχουσαν αὐτοῦ ἀπερίγραπτον θεότητα. διὰ δὲ τοῦ συγκριτικοῦ ῥήματος τοῦ λέγειν μείζων ἑαυτοῦ τὴν θεότητα ἐμφαίνει συγκρινομένην τῷ πατρί, ὅτιπερ ὁμο ούσιός ἐστιν, τῇ δὲ προσλήψει τοῦ σώματος, τοῦ πατρὸς ἐπινοουμένην ἥττω κατὰ τὸ γενέσθαι αὐτὸν ἄνθρωπον. καὶ μὴ θαυμάσῃς, εἰ τοῦ πατρὸς ἥττων εἶναι λέγει ὁ σωτὴρ ἄνθρωπος γενόμενος, ὁπότε καὶ τῶν ἀγγέλων βραχύτερος εἴρηται κατὰ τόδε· "βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ" πάθος "τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον". ἐρρέθη δὲ καὶ τῶν ἑαυτοῦ μαθητῶν ἥττων· "ἐγὼ δέ", φησίν, "εἰμὶ ἐν μέσῳ ὑμῶν ὡς ὁ διακονῶν" καὶ ὡς ὁ μικρότερος. τὰ οὖν συγκρινόμενα ὁμοούσια, τὰ δὲ ἁπλᾶ καὶ γνώσει καὶ οὐσίᾳ οὐκ ἐπιδέχεται τὸ μεῖζον καὶ τὸ ἔλαττον. εἰ δὲ ἐπὶ τῆς θεότητος τοῦ υἱοῦ ἄνευ τοῦ εἰληφέναι σάρκα βούλει ἐκλαβεῖν τὸ "ὁ πέμψας με" πατὴρ μείζων μού ἐστιν, ἐν τόποις αὐτὸν δώσεις περιεχόμενον καὶ συγκλειόμενον, πεμπόμενον δὲ ὅπου οὐκ ἦν, καὶ μεταίροντα ὅθεν ἐστίν· ὅπερ ἄτοπον.

18 Jo 17,1 Ἐδόξασε μὲν ὁ πατὴρ τὸν ἴδιον υἱὸν ὑποθεὶς τὴν ὑφ' ἡλίῳ τοῖς

σκήπτροις αὐτοῦ, ἀντεδοξάσθη δὲ καὶ αὐτὸς διὰ τούτου· ὁ μὲν γὰρ υἱὸς ἐδοξάσθη παρὰ τοῦ πατρὸς πιστευθεὶς παρὰ πάντων, ὅτι γέννημα καὶ καρπός ἐστιν τοῦ πάντα ἰσχύοντος. ἀντεδοξάσθη δὲ ὥσπερ παρὰ τοῦ ἰδίου γεννήματος ὁ πατήρ· ἐπειδὴ γὰρ πάντα ἰσχῦον ἐπιτελεῖν εὐκόλως ἐγνώσθη τὸ γέννημα, διέβη τῆς εὐκλείας ἡ χάρις εἰς τὸν τεκόντα αὐτό. ὥσπερ οὖν, φησίν, ἐδόξασας καὶ ἐδοξάσθης δοὺς αὐτῷ τὴν κατὰ πάντων ἐξουσίαν καὶ κυριότητα κατὰ τὸν εἰρημένον δηλονότι τρόπον, οὕτω θέλω, ἵνα μηδὲν τῶν δοθέντων ἀπόληται· δόξα γὰρ καὶ αὐτὴ εἰς ἡμᾶς διαβαίνει· ἔδει γὰρ, ἔδει τὸ ὑπεξούσιον ὅλως καὶ ὑπὸ χεῖρα γεγενημένον τοῦ πάντα ἰσχύοντος θεοῦ λόγου διασεσῳσμένον ἅπαξ καὶ ἐν ἀτελευτήτοις μεῖναι τοῖς ἀγαθοῖς ὡς μηκέτι μὲν τυραννεῖσθαι θανάτῳ μηδὲ φθορᾷ κρατεῖσθαι ἢ ἁμαρτίαις καὶ τοῖς ἀρχαίοις ὑποκεῖσθαι κακοῖς. 19 Jo 17,1-3 Τοῦτ' ἔστιν ὃ λέγει· ἀποκάλυψόν με τοῖς ἀγνοοῦσιν, φανέρωσόν μου τὴν δόξαν, ἣν ἔχω παρά Joι ὁ θεὸς ὁ λόγος τυγχάνων· "οὐδεὶς" γὰρ "δύναται", φησίν, "ἐλθεῖν πρός με, ἐὰν μὴ ὁ πέμψας με πατὴρ ἑλκύσῃ αὐτόν". ὡσαύτως δ' ἐστὶν ἀκοῦσαι καὶ τὸν υἱὸν δοξάζοντα τὸν πατέρα κατὰ τὸ ἀποκαλύπτειν αὐτὸν τοῖς οὐκ εἰδόσι θεόν. κατὰ τοῦτον τὸν τρόπον καὶ τὸ πνεῦμα τὸ ἅγιον λέγεται δοξάζειν τὸν υἱὸν ἐν τῷ ἀποκαλύπτειν αὐτὸν τοῖς ἀγνοοῦσιν. εἰ δὲ καὶ ἐνταῦθα-περὶ αὐτοῦ φαντάζεσθαι τέως. αὕτη δέ ἐστιν ἡ αἰώνιος-θεοῦ υἱὸν ἐκβαλοῦσιν. τοῦτο δὲ εἰδέναι χρή, ὅτι τὸ αἴτιον ἀντὶ τοῦ αἰτιατοῦ φησιν· τὸ γὰρ εἰδέναι τὸν ἀληθινὸν