, did he lose his innate glory? For He says: Glorify me, Father, with the glory which I had with you before the world was. From which it is shown that here the Lord Christ prayed not in the person of God the Word but in the person of humanity. For God the Word has an innate glory, essential, not made with hands, without successor, inalienable; for He possesses nothing second or later in kind. For if He lost His innate glory, according to you, how is the scripture true which says: Glory to God in the highest, and on earth peace, goodwill among men, and again: my glory and the one who lifts up my head, and elsewhere: Nations shall see your glory, and kings your righteousness. From which it is clearly shown that the Lord Christ spoke not in the person of the Godhead but in the person of Adam. Listen with understanding. For since the Lord Christ became the second Adam and took up the old man, and the old Adam lost the glory in paradise through the devil's treacherous theft, for this reason the Lord Christ prayed in the person of Adam, saying: Father, glorify me with the glory which I had with you before the world was, by the word of foreknowledge. Whence also again the Father cried out with a clear voice, saying: I have both glorified it and will glorify it again. What is I have both glorified it and will glorify it again? I glorified you, He says, in paradise, but since the devil turned the glory into dishonor, I will glorify it again, by turning the dishonor on the cross. Here, therefore, He prayed in the person of the incarnation, but in the previously mentioned words, in the person of the Godhead. But hearing these things, do not imagine the Son as two persons, but know one God the Word with His own flesh. Since, therefore, the account of His incarnation was now coming to a close, He no longer taught in the person of the incarnation but in the person of the Godhead, saying: For the Son of Man is to come in the glory of His Father with His angels, and then He will repay each person according to what they have done. What paternal glory does He mean? The kingdom without successor, the uncircumscribed, the timeless, the one not made with hands. For the glory of the Father is the kingdom of the Son, the heavenly one, not the earthly one. And that the paternal glory is the kingdom of the Son, you heard the Lord Christ Himself just now saying: Truly I tell you, there are some standing here who will not taste death until they see the Son of Man coming in His kingdom. Do you see that the glory of the Father and the Son is one? A little before He said: The Son of Man is to come in the glory of His Father, here: until they see the Son of Man coming in His kingdom, so that the kingdom of Christ is the paternal glory, and the paternal glory is the kingdom of the Son. Who then divides the indivisible? Who weighs the unweighable? Who meddles with the paternal bosom? Who, being mad, divides Mind and Word and Spirit? Truly I tell you: there are some standing here who will not taste death until they see the Son of Man coming in His kingdom. But some of the ancient interpreters, I do not know with what in mind, took these words of the Lord to refer to His second glorious coming. Whence they also confirmed that John the Evangelist had not partaken of death, but was awaiting the glorious coming of the Lord because the Lord said: There are some standing here who will not taste death until they see the Son of Man coming in His kingdom. But the meaning is as follows; for one must speak the truth and not imagine things, and especially now when even infants have been sharpened for dialectic. Here, therefore, He is not speaking of His second glorious coming but of the transfiguration on the mountain. For having been transfigured on the mountain, the Lord Christ showed in some small way to His own disciples the

, ἀπώλεσε τὴν ἔμφυτον δόξαν; Λέγει γάρ· ∆όξασόν με, πάτερ, τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. Ἐξ ὧν δείκνυται ὅτιπερ ἐνταῦθα ὁ δεσπότης Χριστὸς οὐκ ἐκ προσώπου τοῦ θεοῦ λόγου ἀλλ' ἐκ προσώπου τῆς ἀνθρωπότητος προσηύχετο. Ὁ γὰρ θεὸς λόγος ἔμφυτον ἔχει τὴν δόξαν, ἐνούσιον, ἀχειροποίητον, ἀδιάδοχον, ἀναφαίρετον· οὐδὲν γὰρ δεύτερον ἢ ὕστερον γένει κέκτηται. Εἰ γὰρ ἀπώλεσε τὴν δόξαν τὴν ἔμφυτον, κατὰ σέ, πῶς ἀληθεύει ἡ γραφὴ ἡ λέγουσα· ∆όξα ἐν ὑψίστοις θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία, καὶ αὖθις· ∆όξα μου καὶ ὑψῶν τὴν κεφαλήν μου, καὶ ἑτέρωθι· Ὄψονται ἔθνη τὴν δόξαν σου, καὶ βασιλεῖς τὴν δικαιοσύνην σου. Ἐξ ὧν δείκνυται σαφῶς ὅτιπερ οὐκ ἐκ προσώπου τῆς θεότητος ἀλλ' ἐκ προσώπου τοῦ Ἀδὰμ ἔλεγεν ὁ δεσπότης Χριστός. Ἄκουε συνετῶς. Ἐπειδὴ γὰρ ὁ δεσπότης Χριστὸς δεύτερος Ἀδὰμ γέγονε καὶ ἀνέλαβε τὸν παλαιὸν ἄνθρωπον, ὁ δὲ παλαιὸς Ἀδὰμ ἀπώλεσε τὴν δόξαν ἐν τῷ παραδείσῳ τῇ τοῦ διαβόλου δολοκλεψίᾳ, τούτου χάριν ὁ δεσπότης Χριστὸς ἐκ προσώπου τοῦ Ἀδὰμ προσηύχετο λέγων· Πάτερ, δόξασόν με τῇ δόξῃ ᾖ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί, τῷ προγνωστικῷ λόγῳ. Ὅθεν καὶ αὖθις ὁ πατὴρ λαμπρᾷ τῇ φωνῇ ἐβόησε λέγων· Καὶ ἐδόξασα καὶ πάλιν δοξάσω. Τί ἐστι Καὶ ἐδόξασα καὶ πάλιν δοξάσω; Ἐδόξασά σέ φησιν ἐν τῷ παραδείσῳ, ἀλλ' ἐπειδὴ τὴν δόξαν ὁ διάβολος εἰς ἀδοξίαν μετέβαλεν, πάλιν δοξάσω ἐγώ, ἐν τῷ σταυρῷ τὴν ἀδοξίαν μεταβαλών. Ἐνταῦθα οὖν ἐκ προσώπου τῆς ἐνανθρωπήσεως προσηύχετο, ἐν δὲ τοῖς προτεθεῖσι λόγοις ἐκ προσώπου τῆς θεότητος. Ἀκούων δὲ ταῦτα μὴ δύο πρόσωπα τὸν υἱὸν φαντασθῇς, ἀλλ' ἕνα θεὸν λόγον γνώριζε μετὰ τῆς ἰδίας σαρκός. Ἐπεὶ οὖν ἐπεραιοῦτο λοιπὸν ὁ τῆς ἐνανθρωπήσεως αὐτοῦ λόγος, οὐκέτι ἐκ προσώπου τῆς ἐνανθρωπήσεως ἀλλ' ἐκ προσώπου τῆς θεότητος ἐποιεῖτο τὴν διδασκαλίαν λέγων· Μέλλει γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ, καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ. Ποίαν δόξαν πατρῴαν λέγει; Τὴν ἀδιάδοχον βασιλείαν, τὴν ἀπερίγραπτον, τὴν ἄχρονον, τὴν ἀχειροποίητον. Ἡ γὰρ τοῦ πατρὸς δόξα τοῦ υἱοῦ βασιλεία τυγχάνει, ἡ ἐπουράνιος, οὐχ ἡ ἐπίγειος. Καὶ ὅτι ἡ πατρῴα δόξα τοῦ υἱοῦ βασιλεία τυγχάνει, ἤκουες αὐτοῦ τοῦ δεσπότου Χριστοῦ ἀρτίως λέγοντος· Ἀμὴν λέγω ὑμῖν ὅτι εἰσί τινες τῶν ὧδε ἑστώτων οἳ οὐ μὴ γεύσονται θανάτου, ἕως ἂν ἴδωσι τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ. Εἶδες ὅτι μία δόξα πατρὸς καὶ υἱοῦ; Πρὸ βραχέως ἔλεγεν· Μέλλει ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ πατρός, ἐνταῦθα· ἕως ἂν ἴδωσι τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ, ὡς εἶναι τὴν Χριστοῦ βασιλείαν πατρῴαν δόξαν, τὴν δὲ πατρῴαν δόξαν υἱοῦ βασιλείαν. Τίς τοίνυν διαιρεῖ τὰ ἀδιαίρετα; Τίς ζυγοστατεῖ τὰ ἀζυγοστάτητα; Τίς πολυπραγμονεῖ τὸν πατρῷον κόλπον; Τίς μεμηνὼς μερίζει νοῦν καὶ λόγον καὶ πνεῦμα; Ἀμὴν λέγω ὑμῖν· εἰσί τινες τῶν ὧδε ἑστώτων οἳ οὐ μὴ γεύσονται θανάτου, ἕως ἂν ἴδωσι τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ. Τινὲς δὲ τῶν πάλαι ἑρμηνευσάντων, οὐκ οἶδα τί σκοπήσαντες, ταῦτα τὰ ῥήματα τοῦ κυρίου εἰς τὴν δευτέραν ἔνδοξον αὐτοῦ παρουσίαν ἐξέλαβον. Ὅθεν καὶ ἐβεβαίωσαν τὸν εὐαγγελιστὴν Ἰωάννην θανάτου μὴ μετεσχηκέναι, ἀλλὰ περιμένειν τὴν τοῦ κυρίου ἔνδοξον παρουσίαν διὰ τὸ εἰπεῖν τὸν κύριον· Εἰσί τινες τῶν ὧδε ἑστώτων οἵτινες οὐ μὴ γεύσονται θανάτου, ἕως ἂν ἴδωσι τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ. Ἔχει δὲ οὕτω τὸ νόημα· δεῖ γὰρ μὴ φαντάζειν ἀλλ' ἀληθεύειν, καὶ μάλιστα νῦν ὅτε καὶ τὰ βρέφη πρὸς διάλεκτον ὤξυνεν. Ἐνταῦθα οὖν οὐ περὶ τῆς δευτέρας παρουσίας αὐτοῦ τῆς ἐνδόξου λέγει ἀλλὰ περὶ τῆς ἐν τῷ ὄρει μεταμορφώσεως. Καὶ γὰρ ἐν τῷ ὄρει μεταμορφωθείς, μικρῶς πως ὁ δεσπότης Χριστὸς ἔδειξε τοῖς ἑαυτοῦ μαθηταῖς τῆς