B.  But he who is forth of the seed of David was admitted (they say) by connection and, seeing that the Word being God indwelt him, he shares His Dignity and His Honour: and this the most holy Paul will teach writing of him that he w as made subject to the Father unto death, yea the death of the cross, wherefore God also super-exalted him and gave him a name which is above every name: and this name is God.

A.  Do they then say that to him that is of the seed of David separately and as to another son apart by himself has been given by God the name which is above every name?

B.  Yea (they say), for to the Only-Begotten Who is God and forth of God by Nature, how could that be given which He hath?

A. Therefore, if the receiving is not put respecting Him, let accurate investigation be made from what the Divine Paul himself hath written: For let each one of yourselves be of the mind which was also in Christ Jesus Who being in the form of God held not the being Equal to God a thing to seize , yet did He empty Himself taking bondman's form, made in likeness of men, and found in fashion as a man He abased Himself made subject unto death, yea the death of the cross: wherefore God also super-exalted Him and gave Him thename which is above every name. If therefore it is, according to them, the man that is forth of the seed of David conceived of separately and by himself who received the name that is above all, let them shew him pre-existing in the Form of God, and not holding the being equal to God a matter for robbery and moreover taking bondman's form, as though that is he had it not and was not so ere he took it: albeit as themselves say and choose to think, himself is the bondman's form. Then how can he take it as though he had it not? how too will a man be conceived of as made in likeness of men, and be found in fashion as a man? The force of the ideas then will turn them round even against their will to know the truth. 

B. What truth?

A.  God the Word Who is in the Form of God the Father, the Impress of His Person, Who is in all Equal to Him Who begat Him, hath emptied Himself.

B.  And what is the emptying ?

A. The being in assumption of flesh and in bondman's form, the likeness to us of Him Who is not as we in His own Nature but is over the whole creation. Thus hath He abased Himself, lowering Himself economically into the measures of the human nature; yet was He even so God, as having not by gift That which comes to Him by Nature. Therefore He also said to God the Father Which is in Heaven, Father glorify Me with the glory which I had before the world was, with Thee. For I do not suppose that they will say that he is asking for the glory which was before the world as being his own, he [I mean] who in the last times of the world was born of the seed of David, if so be he is son by himself other than He Who is so by Nature and truly: but this utterance will rather be a most God-befitting one. For it needed, it needed that He should be co-fashioned in the measures of the manhood and should have the Excellence of the God-befitting Dignity Unimpaired and Essentially in Himself just as it is in the Father too. For how will that be true, There shall he in thee no new god, if according to them a man is made god by connection with the Word and is declared co-enthroned and sharer of the Father's Dignity? b. You say well.

A.  How is one to conceive of that which is wisely spoken by voice of Paul, For even though there be many gods both in heaven and on earth yet to us is One God the Father from Whom are all things and we from Him, and One Lord Jesus Christ through Whom are all things and we through Him? For there being One Lord Jesus Christ and Paul having full well affirmed that through Him all things have been brought to their birth, what shall we do, noble sirs, when ye distinguish from the assumed man as ye call him, the Word from forth God the Father? which are we to say was the Creator of all?

B.  The Son by Nature from forth God the Father, i. e., the Only-Begotten.

A. Yet does the priest to us of the Divine Mysteries say that through Jesus Christ were all things brought to being, and that He is One and Only. I will recall that when investigating the name Christ we said that it introduces to us the declaration of anointing: for on account of having been anointed would any be called christ . Either therefore let them say that the Word from forth God the Father has been anointed in His proper Nature and that He was in need of sanctification through the Spirit and of participation from Him, or let them teach how He is to be conceived of as Christ Who has never been anointed, and how the Only-Begotten Word of God will be called separately Jesus, although blessed Gabriel says to the holy Virgin, Fear not Mary, for lo thou shalt conceive in thy womb and shalt bear a Son and shalt call His Name Jesus, for He shall save His people from their sins.

B. Do we then say that all things have been made through a man and that he who in the last times of the world hath birth of a woman is Creator of heaven and earth and in short of all things that are in them?

A. Do thou too say, for I will ask: Has not the Word been made flesh? has He not been called son of man? took He not bondman's form? emptied He not Himself, made in likeness of men and found in fashion as man? If therefore they deny the Economy, the Divine Disciples will withstand them saying, And WE saw and testify that the Father hath sent the Son Saviour of the world: whoso shall confess that Jesus is the Son of God God abideth in him and he in God, and again, Herein is knownthe Spirit of God, every spirit which confesseth that Jesus Christ has come in the flesh is from God and every spirit which does not confess Jesus is not from God. Besides what sense has it, to conceive of a man that he has come in flesh? to one who is external to flesh and who is of Nature not ours, will rather belong the being made in flesh also and therewith coming into this world together with remaining what He is. Hence even though He have been made man, there is nothing to hinder our conceiving that through Him were all things brought into being, in that He is conceived of as God and co-eternal with the Father. For the Word being God has not been changed, even though He have assumed flesh ensouled with a reasonable soul, not connecting a man with Himself, as they say who innovate the Faith, but Himself made flesh as I said, i. e., man: for thus will the having been anointed befit Him nor meet with any objection; and He will be called Jesus too, being Himself in truth He Who underwent birth in the flesh from forth a woman. For thus hath He saved His own people, not as a man connected with God but as God made in the likeness of the imperilled, in order that in Him first the human race might be re-formed to what it was in the beginning: for all things were new in Him.

B. Hence we must refuse to think or to say that a man has been connected with God the Word and been made partaker of His Dignity and that he possesses the sonship as a grace.

A. Most entirely: for the sense of the sacred Scriptures acknowledges it not, but it is the invention rather of a mind loving novelty and feeble and weak and unable to see the depth of the mystery: for where has anything of this kind been said by the holy Scripture? for the Divine Paul stating full clearly the Mystery of the Incarnation of the Only-Begotten, says, For since the little ones have partaken of blood and flesh, He too likewise partook of the same in order that through death He might bring to nought him that has the power of death, i. e. the devil, and elsewhere, For the impossibility of the law wherein it was weak through the flesh God sending His own Son in likeness of flesh of sinand for sin, condemned sin in the flesh, in order that the ordinance of the law might be fulfilled in us who walk notaccording to the flesh but according to the Spirit. But we say that there has partaken of blood and flesh according to the mind befitting the inspired writers----not he who is in flesh and blood of his proper nature and cannot be otherwise but----He Who is not so and is of other Nature than ours; and that He has been made both from forth a woman and in likeness of flesh of sin Who is for our sakes as we together with being above us too in that He is conceived of as God. For the Word has been made flesh, yet not flesh of sin: but in likeness of flesh of sin did He converse with them on the earth as man and has been made in likeness as we, yet not along with us under sin but removed from knowing transgression (for the Same was God alike and Man): but they who bear away (I know not how) from the Only-Begotten the so august and admirable Economy, connect with Him a man by way of accident, embellished with honours from without and adorned with glory not his; and no true God but partner and partaker with God, and son falsely so named, saviour that is himself saved, redeemer who is redeemed: albeit the blessed Paul has written thus, For the saving grace of God appeared to all men, in order that denying impiety and worldly lusts we might live soberly and religiously in the present life, awaiting the blessed hope and manifestation of the glory of our great God and Saviour Jesus Christ.

B. Yea, they say: for seeing that He was altogether vouchsafed connection with God the Word, he too was called great God albeit made of the seed of David.

A. For shame, what madness: affirming that they are wise they became foolish, as it is written. For they transform (as I said) the force of the mystery of Christ into all that is opposite; and their saying that he has been vouchsafed will be nought else than declaring that he is mere man and in ill counsel severing him into an utter diversity, so that a pair of sons be conceived of, to be worshipped, whereof One is so by Nature and truly, the other adopted and bastard and having nothing that is his own, that to him too along with ourselves it may be said, For what hastthou that thou receivedst not: and then whither will the all-wise Paul go who says, For the Son of God Christ Jesus Who was preached among you through me and Silvanus and Timothy was not Yes and No but in Him was Yes? For how was He not Yes and No, if He is said to be God and is not God? if the names SON and LORD are falsely attributed to Him? and if He be thus as they say, it will belong to Him to have to say, But by the grace of God I am what I am. For that which belongs not by nature but is from without and introduced and given by another, will not belong to the recipient but to Him who imparts it and bestows it. And how did He also say, I am the Truth, if there is nothing true about Him? haply too He was comprehended by the darkness, if He lies. But He did not sin neither was guile found in His mouth, as it is written. b. No surely.

A.  And where is the emptiness? and of whom will it be conceived to have happened? for one cannot see any one emptied but on the contrary being filled albeit he has not fulness in his own nature: for he would not have needed what was another's and it would have been superfluous to him to have received, if he had had, of his own, self-completeness and sufficiency unto every thing, but of Christ's fulness did all WE receive, and the preaching of the inspired will not lie. For full is Christ and nothing whatever is given to Him so far as He is conceived of as, and is, God, even though to receive have been made His by reason of the measure of the manhood and in that He became as we, to whom it will be said full rightly, For what hast thou that thou receivedst not?

B.  Yea, he says, the Word from forth God the Father is One Christ and Son and Lord, he who is forth of David's seed being connected with Him.

A. But, most excellent sirs, may one say to them, he who has another connected with him will not be conceived of as one, how could he? but as one with one, i.e. with another, and these are full surely two. But He will be conceived to be in truth One Son, if we say that the Same is God the Word Divinely begotten from God, and in marvellous manner man and from a woman after the flesh.

But if setting apart and severing him that is from the seed of David, they dismiss him from being in truth God and Son and say rather that he is partner in sonship and partaker of glory not his own, not idly (as I suppose) shall we find the accusations against Him by the Jews to have been made. For they said, For a good work we stone Thee not but for blasphemy because THOU being man makest Thyself God.

Β: Ἀλλ' εἰσεδέχθη κατὰ συνάφειαν, φασίν, ὁ ἐκ σπέρματος τοῦ ∆αυείδ, καὶ ἐπειδήπερ ἐνῴκησεν αὐτῷ Θεὸς ὢν ὁ Λόγος, κοινωνεῖ τῆς ἀξίας αὐτῷ καὶ τῆς τιμῆς. Καὶ τοῦτο διδάξει [λέγων] ὁ ἱερώτατος Παῦλος περὶ αὐτοῦ ὅτι γέγονεν ὑπήκοος τῷ Πατρὶ μέχρι θανάτου, θανάτου δὲ σταυροῦ. ∆ιὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, τοῦτο δέ ἐστι τό· Θεός.

Α: Ἄρ' οὖν ἰδικῶς τε καὶ ὡς ἑτέρῳ καταμόνας Υἱῷ τῷ ἐκ σπέρματος ∆αυεὶδ δεδόσθαι φασὶ παρὰ τοῦ Θεοῦ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα;

Β: Ναὶ φασί. Θεῷ γὰρ ὄντι καὶ ἐκ Θεοῦ κατὰ φύσιν τῷ Μονογενεῖ, πῶς ἂν γένοιτο δοτὸν ὅπερ ἔχει;

Α: Οὐκοῦν, εἰ μὴ ἐπ' αὐτοῦ τέθειται τὸ λαβεῖν, βασανιζέσθω λεπτῶς ἐξ ὧν γέγραφεν αὐτὸς ὁ θεσπέσιος Παῦλος· Τοῦτο γὰρ φρονεῖτε ἕκαστος ὑμῶν αὐτῶν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος, ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. ∆ιὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ [τὸ] ὄνομα, τὸ ὑπὲρ πᾶν ὄνομα. Εἴπερ οὖν ἐστι κατ' αὐτοὺς ὁ ἐκ σπέρματος τοῦ ∆αυεὶδ ἰδικῶς τε καὶ καταμόνας νοούμενος ἄνθρωπος, τὸ ὑπὲρ πᾶν ὄνομα λαβών, ἀποφαινόντων αὐτὸν προϋπάρχοντα μὲν ἐν μορφῇ τοῦ Θεοῦ, οὐχ ἡγησάμενον δὲ ἁρπαγμὸν τὸ εἶναι ἴσα Θεῷ, καὶ πρός γε τούτῳ λαβόντα τὴν δούλου μορφήν, ὡς οὐκ ἔχοντα δηλονότι, καὶ οὐκ ὄντα τοῦτο πρὶν λάβῃ. Καίτοι, καθά φασιν αὐτοὶ καὶ φρονεῖν ἐγνώκασιν, αὐτός ἐστιν ἡ τοῦ δούλου μορφή. Εἶτα πῶς ἂν αὐτὴν ὡς οὐκ ἔχων λάβοι; Πῶς δ' ἂν καὶ ἄνθρωπος ἐν ὁμοιώματι ἀνθρώπων γενέσθαι νοοῖτο; Εὑρίσκοιτο δὲ καὶ ὡς ἄνθρωπος σχήματι; Ἄρ' οὖν περιτρέψειεν ἂν αὐτοὺς καὶ οὐχ ἑκόντας ἤδη πως τῶν ἐννοιῶν ἡ δύναμις ἐπί γε τὸ δεῖν εἰδέναι τὸ ἀληθές.

Β: Τὸ ποῖον;

Α: Ὁ γὰρ ὑπάρχων ἐν μορφῇ τοῦ Θεοῦ καὶ Πατρὸς Θεὸς Λόγος, ὁ τῆς ὑποστάσεως αὐτοῦ χαρακτήρ, ὁ κατὰ πᾶν ὁτιοῦν ἰσομέτρως ἔχων τῷ φύσαντι, κεκένωκεν ἑαυτόν. Καὶ ποία τίς ἐστιν ἡ κένωσις; Τὸ ἐν προσλήψει γενέσθαι σαρκός, καὶ ἐν δούλου μορφῇ, ἡ πρὸς ἡμᾶς ὁμοίωσις τοῦ μὴ καθ' ἡμᾶς κατ' ἰδίαν φύσιν, ἀλλ' ὑπὲρ πᾶσαν ὄντος τὴν κτίσιν. Οὕτω τεταπείνωκεν ἑαυτόν, καθεὶς οἰκονομικῶς ἐν τοῖς τῆς ἀνθρωπότητος μέτροις. Ἀλλ' ἦν καὶ οὕτω Θεός, ὡς μὴ δοτὸν ἔχων τὸ φύσει προσὸν αὐτῷ. Τοιγάρτοι καὶ ἔφασκε πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεόν· Πάτερ, δόξασόν με τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. Οὐ γάρ τοι φαῖεν ἄν, οἶμαί που, προκόσμιον δόξαν ὡς ἰδίαν αἰτεῖν τὸν ἐκ σπέρματος τοῦ ∆αυεὶδ ἐν ἐσχάτοις τοῦ αἰῶνος τεχθέντα καιροῖς, εἴπερ ἐστὶν ἕτερος ἰδικῶς υἱὸς παρὰ τὸν φύσει τε καὶ ἀληθῶς, θεοπρεπεστάτη δὲ μᾶλλον εἴη ἂν ἡ τοιάδε φωνή. Ἔδει γάρ, ἔδει καὶ τοῖς τῆς ἀνθρωπότητος αὐτὸν συμπλάττεσθαι μέτροις, καὶ ἀπαράσημον ἔχειν τῆς θεοπρεποῦς ἀξίας τὴν ὑπεροχὴν οὐσιωδῶς ἐνοῦσαν αὐτῷ, καθάπερ ἀμέλει καὶ τῷ Πατρί. Ἐπεὶ τίνα τρόπον ἀληθὲς τὸ Οὐκ ἔσται ἐν σοὶ Θεὸς πρόσφατος, εἴ γε θεοποιεῖται [κατ' αὐτοὺς ἄνθρωπος] συναφείᾳ τῇ πρὸς τὸν Λόγον σύνθρονός τε καὶ κοινωνὸς τῷ Πατρὶ τῆς ἀξίας ἀναδεδειγμένος;

Β: Εὖ ἔφης.

Α: Πῶς δ' ἂν νοῆσαι πρέποι τὸ διὰ τῆς τοῦ Παύλου φωνῆς σοφῶς εἰρημένον· Εἰ γὰρ καὶ εἰσὶ θεοὶ πολλοὶ [καὶ κύριοι πολλοὶ] ἔν τε οὐρανῷ καὶ ἐπὶ τῆς γῆς, ἀλλ' ἡμῖν εἷς Θεὸς ὁ Πατὴρ ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς ἐξ αὐτοῦ, καὶ εἷς Κύριος Ἰησοῦς Χριστὸς δι' οὗ τὰ πάντα, καὶ ἡμεῖς δι' αὐτοῦ. Ἑνὸς δὲ ὄντος Κυρίου Ἰησοῦ Χριστοῦ, καὶ δι' αὐτοῦ τὰ πάντα παρῆχθαι πρὸς γένεσιν εὖ μάλα διειρηκότος, τί δράσομεν, ὦ γενναῖοι, διοριζόντων ὑμῶν τοῦ ἀναληφθέντος ἀνθρώπου, καθά φατε, τὸν ἐκ Θεοῦ Πατρὸς Λόγον; Τίνα γενέσθαι φαμὲν γενεσιουργὸν τῶν ὅλων;

Β: Τὸν ἐκ Θεοῦ Πατρὸς κατὰ φύσιν Υἱόν, τουτέστι τὸν Μονογενῆ.

Α: Ἀλλ' ὅ γε τῶν θείων ἡμῖν μυστηρίων ἱερουργὸς διὰ Ἰησοῦ Χριστοῦ τὰ πάντα φησὶ παρῆχθαι πρὸς ὕπαρξιν, ἕνα τε αὐτὸν εἶναι καὶ μόνον. Μεμνήσομαι δὲ ὅτι τὸ Χριστὸς ὄνομα βασανίζοντες ἐλέγομεν ὅτι χρίσεως ἡμῖν εἰσκομίζει δήλωσιν. ∆ιὰ γάρ τοι τὸ κεχρῖσθαι χριστὸς ὀνομάζοιτό τις. Ἢ τοίνυν λεγέτωσαν τὸν ἐκ Θεοῦ Πατρὸς Λόγον εἰς ἰδίαν κεχρῖσθαι φύσιν, καὶ ἐν ἐνδείᾳ γενέσθαι τοῦ διὰ Πνεύματος ἁγιασμοῦ καὶ τῆς ἀπ' αὐτοῦ μετοχῆς, ἢ γοῦν διδασκέτωσαν πῶς ἂν νοοῖτο Χριστὸς ὁ μὴ κεχρισμένος, πῶς δ' ἂν καταμόνας καλοῖτο καὶ Ἰησοῦς ὁ μονογενὴς τοῦ Θεοῦ Λόγος, καίτοι τοῦ μακαρίου Γαβριὴλ τῇ ἁγίᾳ Παρθένῳ λέγοντος· Μὴ φοβοῦ, Μαριάμ. Ἰδοὺ γὰρ συλλήψῃ ἐν γαστρί, καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. Αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν.

Β: Ἄρ' οὖν δι' ἀνθρώπου πεποιῆσθαί φαμεν τὰ πάντα, καὶ ὁ ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς τὴν ἐκ γυναικὸς ἀπότεξιν ἔχων δημιουργός ἐστιν οὐρανοῦ καὶ γῆς καὶ συλλήβδην ἁπάντων τῶν ἐν αὐτοῖς;

Α: Φράζε δὴ οὖν καὶ αὐτός, ἐρήσομαι γάρ· ἆρ' οὐ γέγονε σὰρξ ὁ Λόγος; Ἆρ' οὐ κεχρημάτικεν Υἱὸς ἀνθρώπου; Οὐκ ἔλαβε δούλου μορφήν; Οὐ κεκένωκεν ἑαυτόν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος; Εἰ μὲν οὖν ἀρνοῦνται τὴν οἰκονομίαν, ἀνταναστήσονται λέγοντες οἱ θεσπέσιοι μαθηταί· Καὶ ἡμεῖς ἐθεασάμεθα καὶ μαρτυροῦμεν ὅτι ὁ Πατὴρ ἀπέσταλκε τὸν Υἱόν, Σωτῆρα τοῦ κόσμου. [Καὶ] ὃς ἂν ὁμολογήσῃ ὅτι Ἰησοῦς ἐστιν ὁ Υἱὸς τοῦ Θεοῦ, ὁ Θεὸς ἐν αὐτῷ μένει, καὶ αὐτὸς ἐν τῷ Θεῷ. Καὶ πάλιν· Ἐν τούτῳ γινώσκεται τὸ Πνεῦμα τοῦ Θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθέναι ἐκ τοῦ Θεοῦ ἐστι, καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ Θεοῦ οὔκ ἐστιν. Εἶτα, ποῖον ἂν ἔχοι λόγον τὸ ἐπ' ἀνθρώπου νοεῖν ὡς παραγέγονεν ἐν σαρκί; Πρέποι δ' ἂν μᾶλλον τῷ ἔξω σαρκὸς καὶ φύσεως οὐκ ὄντι τῆς καθ' ἡμᾶς τὸ καὶ ἐν σαρκὶ γενέσθαι καὶ μετὰ ταύτης ἐλθεῖν εἰς τόνδε τὸν κόσμον μετὰ τοῦ μεῖναι ὃ ἦν. Οὐκοῦν, εἰ καὶ γέγονεν ἄνθρωπος, [τὸ ἀπεῖργον οὐδὲν ἐννοεῖν] δι' αὐτοῦ παρῆχθαι τὰ πάντα, καθ' ὃ νοεῖται Θεὸς καὶ συναΐδιος τῷ Πατρί. Οὐ γὰρ ἠλλοίωται Θεὸς ὢν ὁ Λόγος, εἰ καὶ γέγονεν ἐν προσλήψει σαρκὸς ἐψυχωμένης νοερῶς, καὶ οὐκ ἄνθρωπον ἑαυτῷ συνάψας, καθά φασιν οἱ καινοτομοῦντες τὴν πίστιν, ἀλλ' αὐτὸς γενόμενος σάρξ, ὡς ἔφην, τουτέστιν ἄνθρωπος. Ἔσται γὰρ οὕτως αὐτῷ καὶ τὸ κεχρῖσθαι πρέπον καὶ διαβολῆς ἀμοιροῦν. Κεκλήσεται δὲ καὶ Ἰησοῦς, ὡς αὐτὸς ὑπάρχων κατὰ ἀλήθειαν ὁ τὴν κατὰ σάρκα ἐκ γυναικὸς ὑπομείνας γέννησιν. Σέσωκε γὰρ οὕτω τὸν ἑαυτοῦ λαόν, οὐχ ὡς ἄνθρωπος Θεῷ συναφθείς, ἀλλ' ὡς Θεὸς γεγονὼς ἐν ὁμοιώσει τῶν κεκινδυνευκότων, ἵν' ἐν αὐτῷ καὶ πρώτῳ τὸ ἀνθρώπινον γένος ἀναπλάττηται πρὸς τὸ ἐν ἀρχαῖς. Πάντα γὰρ ἦν ἐν αὐτῷ καινά.

Β: Οὐκοῦν, διαβεβλήσεται πρὸς ἡμῶν τὸ χρῆναι φρονεῖν ἢ λέγειν ἄνθρωπον συνῆφθαι τῷ Θεῷ Λόγῳ, καὶ κοινωνὸν γενέσθαι τῆς ἀξίας αὐτῷ, καὶ ἐν τάξει χάριτος τὴν υἱοθεσίαν ἔχειν.

Α: Παντάπασι μὲν οὖν. Οὐ γὰρ οἶδε τοῦτο τῶν ἱερῶν Γραμμάτων ἡ δύναμις, εὕρημα δὲ μᾶλλόν ἐστι [φιλοκαίνου] τε καὶ ἀδρανοῦς, καὶ παρειμένης φρενός, καὶ οὐκ ἐχούσης ὁρᾶν τοῦ μυστηρίου τὸ βάθος. Ποῦ γάρ τι τοιοῦτον παρὰ τῆς ἁγίας εἴρηται Γραφῆς; Ὁ μὲν γὰρ θεσπέσιος Παῦλος τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς διατρανῶν εὖ μάλα τὸ μυστήριον· Ἐπειδὴ γὰρ τὰ παιδία, φησί, κεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τουτέστι τὸν διάβολον. Καὶ μὴν καὶ ἑτέρωθί που· Τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας, κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα. Κεκοινωνηκέναι δέ φαμεν αἵματος καὶ σαρκός, κατά γε τὸν τοῖς θεορρήμοσιν ἐοικότα νοῦν, οὐ τὸν ἐν σαρκὶ καὶ αἵματι κατ' ἰδίαν φύσιν, καὶ ἑτέρως εἶναι μὴ δυνάμενον, ἀλλὰ τὸν οὐκ ὄντα τοῦτό ποτε, καὶ φύσεως ἑτέρας ἢ καθ' ἡμᾶς. Γεγονέναι δὲ καὶ ἐκ γυναικὸς καὶ ἐν ὁμοιώματι σαρκὸς ἁμαρτίας τὸν δι' ἡμᾶς καθ' ἡμᾶς μετὰ τοῦ καὶ ὑπὲρ ἡμᾶς, καθὸ νοεῖται Θεός. Γέγονε μὲν γὰρ σὰρξ ὁ Λόγος, πλὴν οὐ σὰρξ ἁμαρτίας, ἀλλ' ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, συνανεστράφη μὲν τοῖς ἐπὶ τῆς γῆς ὡς ἄνθρωπος, καὶ ἐν ὁμοιώματι γέγονε τῷ καθ' ἡμᾶς, πλὴν οὐ μεθ' ἡμῶν ὑφ' ἁμαρτίαν, ἀλλ' ἐπέκεινα τοῦ εἰδέναι πλημμελεῖν. Ἦν γὰρ ὁ αὐτὸς Θεός τε ὁμοῦ καὶ ἄνθρωπος. Οἳ δὲ τὴν οὕτω σεπτὴν καὶ τεθαυμασμένην οἰκονομίαν ἀποφέροντες, οὐκ οἶδ' ὅπως, τοῦ Μονογενοῦς, ἄνθρωπον αὐτῷ συνάπτουσι σχετικῶς, τιμαῖς ταῖς θύραθεν ἐξωραϊσμένον, καὶ ἀλλοτρίᾳ δόξῃ λελαμπρυσμένον, καὶ οὐ Θεὸν ἀληθῶς, ἀλλὰ Θεοῦ κοινωνὸν καὶ μέτοχον, καὶ Υἱὸν ψευδώνυμον, καὶ Σωτῆρα σωζόμενον, καὶ λυτρούμενον Λυτρωτήν, καίτοι γεγραφότος ὡδὶ τοῦ μακαρίου Παύλου· Ἐπέφανε γὰρ ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις, ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας, σωφρόνως καὶ ἐπιεικῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ.

Β: Ναί, φασίν. Ἐπειδὴ γὰρ ὅλως ἠξιώθη συναφείας τῆς πρὸς τὸν Θεὸν Λόγον, μέγας καὶ αὐτὸς ὠνομάσθη Θεός, καίτοι γεγονὼς ἐκ σπέρματος τοῦ ∆αυείδ.

Α: Βαβαὶ τῆς ἀποπληξίας. Φάσκοντες εἶναι σοφοί, ἐμωράνθησαν, κατὰ τὸ γεγραμμένον. Μεθιστᾶσι γάρ, ὡς ἔφην, τοῦ κατὰ Χριστὸν μυστηρίου τὴν δύναμιν εἰς πᾶν τοὐναντίον, καὶ τὸ μὲν ἠξιῶσθαι λέγειν αὐτὸν εἴη ἂν ἕτερον οὐδὲν πλὴν ὅτι κοινὸν ἄνθρωπον ἀποφαίνειν καὶ εἰς ἑτερότητα τὴν εἰσάπαν ἀποτειχίζειν ἀβούλως, ὡς υἱῶν νοεῖσθαι δυάδα προσκυνητήν, ὧν ὁ μέν ἐστι φύσει καὶ ἀληθῶς, θάτερός γε μὴν εἰσποιητός τε καὶ νόθος, καὶ οὐδὲν ἔχων ὅ ἐστιν αὐτοῦ, ἵνα καὶ αὐτῷ λέγηται μεθ' ἡμῶν· Τί γὰρ ἔχεις ὃ οὐκ ἔλαβες; Εἶτα ὅποι ποτὲ βαδιεῖται λέγων ὁ πάνσοφος Παῦλος· Ὁ τοῦ Θεοῦ γὰρ Υἱὸς Ἰησοῦς Χριστός, ὁ ἐν ὑμῖν κηρυχθεὶς δι' ἐμοῦ καὶ Σιλουανοῦ καὶ Τιμοθέου, οὐκ ἐγένετο Ναὶ καὶ Οὔ, ἀλλὰ Ναὶ ἐν αὐτῷ γέγονε. Πῶς γὰρ οὐ γέγονε Ναὶ καὶ Οὒ εἰ Θεὸς εἶναι λέγεται καὶ οὔκ ἐστι Θεός, εἰ κατεψευσμένον ἐπ' αὐτοῦ τὸ Υἱὸς καὶ Κύριος; Ἔχοντι δὲ ὧδε, καθά φασιν αὐτοί, πρέποι ἄν, οἶμαί που, καὶ τὸ χρῆναι λέγειν· Χάριτι δὲ Θεοῦ εἰμι ὅ εἰμι. Τὸ γὰρ μὴ φύσει προσόν, ἀλλ' ἔξωθεν καὶ εἰσκεκριμένον καὶ παρ' ἑτέρου δοτόν, οὐχὶ τοῦ λαβόντος εἴη ἂν μᾶλλον, ἀλλὰ τοῦ νείμαντος καὶ χαρισαμένου. Πῶς δὲ καὶ ἔφασκεν· Ἐγώ εἰμι ἡ ἀλήθεια, εἰ μηδὲν ἀληθὲς ἐπ' αὐτοῦ; Κατελήφθη τάχα που καὶ ὑπὸ τῆς σκοτίας εἰ ψεύδεται. Ἀλλ' οὐκ ἐποίησεν ἁμαρτίαν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, καθὰ γέγραπται.

Β: Οὐ γὰρ οὖν.

Α: Ποῦ δὲ ἡ κένωσις; Καὶ τίνος ἂν νοοῖτο γενέσθαι λοιπόν; Οὐ γὰρ ἔστιν ἰδεῖν κεκενωμένον τινὰ μᾶλλον, ἀλλ' ἔκ γε τῶν ἐναντίων πληρούμενον, καίτοι τὸ πλῆρες οὐκ ἔχοντα κατ' ἰδίαν φύσιν. Οὐ γὰρ ἂν ἐδεήθη τῶν παρ' ἑτέρου, καὶ περιττὸν ἦν αὐτῷ τὸ λαβεῖν, οἴκοθεν ἔχοντι τὸ αὐτοτελές, καὶ τὸ πρὸς πᾶν ὁτιοῦν ἀποχρώντων ἔχον, ἀλλ' ἐκ πληρώματος τοῦ Χριστοῦ πάντες ἡμεῖς ἐλάβομεν, καὶ οὐκ ἂν διαψεύσαιτο τὸ τῶν θεηγόρων κήρυγμα. Πλήρης γὰρ ὁ Χριστός, καὶ δοτὸν αὐτῷ παντελῶς οὐδὲν καθὰ νοεῖται [καὶ ἔστι] Θεός, εἰ καὶ γέγονεν αὐτοῦ τὸ λαβεῖν διὰ τὸ τῆς ἀνθρωπότητος μέτρον καὶ καθὸ πέφηνε καθ' ἡμᾶς, οἷς ἂν λέγοιτο καὶ μάλα ὀρθῶς Τί γὰρ ἔχεις ὃ οὐκ ἔλαβες;

Β: Ναί, φησίν. Εἷς ἐστι Χριστὸς καὶ Υἱὸς καὶ Κύριος, ὁ ἐκ Θεοῦ Πατρὸς Λόγος, συναφθέντος αὐτῷ τοῦ ἐκ σπέρματος τοῦ ∆αυείδ.

Α: Ἀλλ' ὦ βέλτιστοι, φαίη τις ἂν αὐτοῖς, ὁ συνημμένον ἔχων ἕτερον εἷς οὐκ ἂν νοοῖτο, πόθεν; Ἀλλ' εἷς μεθ' ἑνός, ἢ γοῦν μεθ' ἑτέρου, δύο δὲ οὗτοι πάντη τε καὶ πάντως. Εἷς δ' ἂν νοοῖτο κατὰ ἀλήθειαν ὑπάρχειν Υἱὸς εἰ τὸν αὐτὸν εἶναί φαμεν ἐκ Θεοῦ μὲν θεϊκῶς γεννηθέντα Θεὸν Λόγον, παραδόξως δὲ ἄνθρωπον κατὰ σάρκα ἐκ γυναικός. Εἰ δὲ δὴ τὸν ἐκ σπέρματος τοῦ ∆αυεὶδ ἰδίᾳ τιθέντες καὶ διορίζοντες, τοῦ κατὰ ἀλήθειαν εἶναι Θεὸν καὶ Υἱὸν ἐκπέμπουσι, κοινωνὸν δὲ μᾶλλον υἱότητος καὶ μέτοχον δόξης ὀθνείας εἶναί φασιν, οὐ μάτην, ὡς οἶμαι, τὰς παρὰ τῶν Ἰουδαίων διαβολὰς ἐπ' αὐτῷ γενομένας εὑρήσομεν. Ἔφασκον γὰρ ὅτι Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε, ἀλλὰ περὶ βλασφημίας, ὅτι σὺ ἄνθρωπος ὤν, ποιεῖς σεαυτὸν Θεόν.