B. We say therefore that the Word which is forth of God the Father Himself suffered in the flesh for us?

A. Surely, if Paul is true in saying of Him, Who is the Image of the Invisible God, the firstborn of all creation, because in Him were created all things, visible and invisible, whether thrones or lordships or governments or authorities;all things have been created through Him and unto Him: and He is before all things, and all things consist in Him, and He is the Head of the Body, the Church, Who is the beginning, the first-born from the dead, in order that He may become in all pre-eminent. For see, see, he says and that full clearly, that the Image of the Invisible God, the first-born of all creation, both visible and invisible, through Whom all things and in Whom all things, has been given a Head to the Church, and that He is First-born from the dead too. For He makes His own, as I said, the properties of His own flesh, and endured the cross, despising the shame. For we do not say that a man simply, honoured (I know not how) by connection with Him, has been given for us, but it is the Lord of glory Himself Which was crucified for us (for had they known, he says, they would not have crucified the Lord of Glory): but He hath suffered for our sake and in our behalf in the flesh, according to the Scriptures, Who according to the flesh is of the Jews, Who is over all God and blessed for ever Amen. For thus hath the most holy Paul written, His herald and apostle and who hath Christ in him.

And tell me this besides, how they would understand what has been said by Christ to the woman out of Samaria, YE worship ye know not what, WE worship what we know, for salvation is from forth the Jews? albeit there hath saved us, not elder, not angel, but the Lord Himself, not with another's death and the mediation of a mere man but, with His own Blood. Hence, with good reason, said the all-wise Paul, One who disregards Moses' law dieth without compassion at the hands of two or three witnesses: of how much worser punishment, suppose ye, shall be be accounted worthy who trampled on the Son of God and accounted common the blood of the covenant and insulted the Spirit of grace in Whom he was sanctified ? But if it be not the precious Blood of the in truth Son Incarnate but of some spurious one other than he and one that possesses the sonship of favour, how do they say that it is not common?

Therefore even though He be said to have suffered in the flesh, freedom from suffering even thus is kept to Him in that He is conceived of as God. Therefore the Divine Peter too says that Christ once for our sins died for us, the Righteous for the unrighteous, in order that He might bring us to God, put to death in the flesh, quickened in the Spirit. For why, might one I suppose say, did the Spirit-clad say not simply or indefinitely that He suffered, but added, in the flesh? for he knew, he knew that of God was he speaking. Therefore he hath allotted to Him impassibility in that He is conceived of as God, most skilfully adding, in the flesh, in respect to which suffering exists.

B. Yet they say that it savours of the marvellous and inclines much to the incredible, that we should have to say that the Same both suffers and does not suffer . For either surely He hath as God not suffered or if He is said to have suffered, how will He be God? hence he who suffered will be said to be only he which is from forth the seed of David.

A. Yet how will it not be a most manifest proof of a feeble understanding, to choose so to say and to think? for God the Father hath given for us, not a common man, taken aside to be in the rank of a mediator, and having a made-up glory of sonship and honoured with an accidental connection, but, made in likeness with us for our sakes, Him Who is above the whole creation, the Word Which beamed forth of His Essence, in order that He might be seen an equivalent for the life of all. It is (I deem) of all things most absurd, when the Only-Begotten has been made flesh according to the Scriptures (as I said) and disdained not the Economy, to find fault as it were with Him as though He had militated against His own glory and had chosen to suffer in the flesh apart from what was fit. Yet, good sir, the matter was salvation to the whole world: and since He for this cause willed to suffer Who is beyond the power of suffering because He is God by Nature, He put about Him flesh recipient of suffering and made it His own, that His too might the suffering be called, because it was no one's else's but His own Body which hath suffered. Hence, for that the mode of the Economy gives Him without blame, both to be pleased to suffer in the flesh, and in the Godhead not to suffer (for He was God alike and Man in the Same) the opponents speak idly, and most unwisely debasing the force of the mystery haply deem that they have made a contention replete with praise. For His being at all pleased to suffer in the flesh seemed to attach some blame to Him, yet it was glorious in another way: for the Resurrection has testified that He is superior to death and decay, being Life and Lifegiving as God, for He hath raised His own Temple. Therefore the Divine Paul says, For I am notashamed of the Gospel, for it is the power of God for salvation to every one that believeth, and again, For the word of the cross is to them that perish folly, to us who are saved it is the Power of God, to them that are called both Jews and Greeks, Christ God's Power and God's wisdom: and indeed the Son too when about to ascend unto the saving Passion says, Now is the Son of man glorified and God is glorified in Him, and God will glorify Him in Himself and will straightway glorify Him. For He lived again, having spoiled Hades and this not after a long while but as it were straightway and on the very heels of the Passion.

B. Albeit the all-wise Paul says, Sinceye seek a proof of Christ speaking in me, Who is not weak but is mighty in us: for verily He was crucified out of weakness yet lives out of the power of God. Then how will one say that the Word Himself is weak and moreover that He lives out of the power of God?

A.  Do we not over and over again say that the Word of God was Incarnate and made man?

B.   Yes, for how should it be otherwise?

A. Therefore He Who is weak in the flesh in that He appeared as man, This lived out of the power of God, a power not alien but inherent in Him, for He was God in flesh.

B. And verily the Father is said to raise Him, for it is written, According to the inworking of the mastery of His might which He hath inwroughtin Christ, having raised Him from the dead and set Him on His Right Hand in theheavenly places above all rule and authority and lordship and every name that is named.

A. Yet we say that He is the life-giving Power of the Father and it is like that He rejoices in the Dignities of Him Who begat Him even though He have been made flesh. And Himself will come in, His own witness, saying, For as the Father quickeneth whom He will, so the Son too quickeneth whom He will. And able to accomplish this full well without toil, He hath addressed the people of the Jews saying, Undo this Temple and in three days I will rear it. But He Who rose hath sat on the Right Hand of the Father in the heavenly places above all rule and authority and throneand lordship and every name that is named. Is it therefore as being another son than the Word Which sprang from forth Him, honoured with mere connection, and receiving the Name of Godhead as a favour; or rather He Who is by Nature and truly Son, made in likeness of man and found in fashion as a man economically?

B. They would perhaps say that it was the man from forth the seed of David connected with Him by equality of honour, to whom the suffering death too would belong.

A.  But that which is said to be of equal honour with ought, will be not one in number (as I already said) but one with one; this is I suppose two and they unequal in nature, if the honoured is in lower case than the honourer: but since one son hath sat down, let them instruct us who it is that hath been honoured with the seats on high and co-sitteth with the Father, if it be a thing most exceeding perilous to venture to bring up to equality of honour the bond with the Lord, the made with the Creator, with the King of all that which is under the yoke, with Him Who is above all that which is ranked among all.

B.  You will then clear this up to us still more.

A. Albeit as I suppose a clear and sufficient discourse has already been worked out by me on these subjects, I will without any backwardness add to what I said other things also, and taking up a not ignoble advocacy of the Divine dogmas as a sort of full armour I will rear up the truth against them who think perverse things.

For that the Only-Begotten Word of God, no other son than He mediating the Economy and connected with Him accidentally, hath made void the mastery of death; but that He by His own Self hath done it, He will prove saying, God so loved the world that He gave His Son the Only-Begotten in order that every one who believeth on Him should not perish but have life everlasting. When God the Father exalteth highly His Love for the world and says that it is exceeding great and vast, why do our opponents disparage it, saying that not the truly Son has been given for us, but bring up one of those who are as we, who has the grace of sonship from adoption, into the place of the Son by Nature, whereas it was the Only-Begotten Who was given for us? and whereas John hath clearly written, The Only-Begotten God which is in the Bosom of the Father, how will not one marvel at them for their unlearning who thrust out the Only-Begotten God the Word from the Economy and bring in in His place (as I said) a certain one embellished with glories from without him and having the name of Godhead put upon him? and what great and worthy of admiration will there be any longer apparent in the Love of the Father if He hath given for it some piece of the world and that a small one? or perhaps it would be even unblameable to say that the world hath been redeemed, having nothing from God but, ministered to in this behalf by its own parts.

B. They say that the Only-Begotten has been given by the Father, that He should administer our affairs, not in order that He should suffer ought of what is human Himself in His own Nature, for it is impossible.

A. He will suffer in His own Nature nothing at all (for being unembodied as God He will full surely be external to suffering), but since according to His own voice, I mean that through the Psalmist's lyre, a body has been prepared for Him by the Father, He came, embodied, to do His Will. And this was the redemption through the Precious Cross and the summing up anew of all things, full well accomplished through Him and in Him. And the most excellent Paul will aid to what I said, having written on this wise, Be ye thus minded each one of you as was also Christ Jesus Who being in the Form of God deemed not the being equal with God a thing to seize , yet emptied Himself taking bondman's form, made in likeness of men, and found in fashion as a man abased Himself, made obedient to death, yea the death of the cross: wherefore God also highly exalted Him and gave Him a Name which is above every name, in order that at the Name of Jesus Christ every knee should bow of heavenly and earthly and neath the earth and every tongue confess Lord Jesus Christ to the glory of God the Father. For whom dost thou say is He Who is in the Form of God the Father, and when He might have remained in Equality with Him deemed the so pre-eminent and God-befitting Dignity and the excellency above all to be not a thing to seize? is it not God the Word Who beamed forth from Him? how is this not obvious to all? But this He Who was in the Form and Equality of the Father, taking bondman's form, not by an accidental connection, made in likeness of men and found in fashion as a man (for He was together herewith God too) abased Himself and became obedient also unto death, yea the death of the cross.

B. But it is said (they say) of Him that God gave Him a Name which is above every name, in order that at the name of Jesus Christ every knee should bow. That which the Word was, i.e., God, how will He be conceived as taking? need therefore is it to say rather that to the assumed man has been given the Name which is above all, that we be not caught deeming ought incongruous respecting the Only-Begotten.

A. Then how were it not incomparably better to say that it has been given by the Father to the by Nature Son made man for our sakes, in order that He may be conceived of as God even in human nature and in supremest heights He Who endured abasement as we, in order that no new and late-appearing god may be introduced to both angels and men, having the glory of the Godhead not essentially inexisting but come in from without and as it were at the mere Will of God the Father.

B. To the Word Himself therefore which sprang from forth God the Father do we say that the Name which is above every name has been given.

A. Full surely; and our argument will not err from its course, if it is not false that He deemed the being Equal with God to be not a thing to seize, but hath descended unto the not being in glory in that He appeared as man. Therefore He also said, The Father is greater than I, although He had the right, in that He ever existeth in Him (as He is conceived of and is God) and hath been begotten from forth Him by Nature, to have exactness with Him in every thing and to rejoice in the glory of the Godhead. One must therefore not suppose that He Who for our sakes descended into the measure of the human nature, fell from His inherent Natural splendour and Excellence, but that in emptiness that belongs to us He has fullness Divinely and in abasement loftiness, and that which belongs to Him by Nature, to be worshipped by all, [He has] as a gift by reason of His human nature: for to Him boweth every knee of things both in Heaven and upon earth and every rank praiseth, for Christ Jesus is believed to be Lord unto the glory of God the Father. And verily He said to God the Father which is in Heaven, Father glorify Me with the glory which I had with Thee before the world was. Was then (tell me) the man prior to the world , whom they say has been assumed by the Only-Begotten by a non-essential connection?

Β: Αὐτὸν οὖν ἄρα φαμὲν τὸν ἐκ Θεοῦ Πατρὸς Λόγον σαρκὶ παθεῖν δι' ἡμᾶς;

Α: Πάνυ μὲν οὖν, εἴπερ ἀληθὴς ὁ Παῦλος λέγων περὶ αὐτοῦ· Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε Θρόνοι, εἴτε Κυριότητες, εἴτε Ἀρχαί, εἴτε Ἐξουσίαι, τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται. Καὶ αὐτός ἐστι πρὸ πάντων, καὶ τὰ πάντα ἐν αὐτῷ συνέστηκε, καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος τῆς Ἐκκλησίας, ὅς ἐστιν ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων. Ἰδοὺ γάρ, ἰδοὺ σαφῶς καὶ μάλα, τὴν εἰκόνα τοῦ ἀοράτου Θεοῦ, τὸν πρωτότοκον πάσης κτίσεως, ὁρατῆς τε καὶ ἀοράτου, δι' οὗ τὰ πάντα καὶ ἐν ᾧ τὰ πάντα, κεφαλὴν δεδόσθαι τῇ Ἐκκλησίᾳ φησίν, εἶναι δὲ καὶ ἐκ νεκρῶν πρωτότοκον. Οἰκειοῦται γάρ, ὡς ἔφην, τὰ τῆς ἑαυτοῦ σαρκός, καὶ Ὑπέμεινε σταυρόν, αἰσχύνης καταφρονήσας. Οὐ γὰρ ἄνθρωπον ἁπλῶς, συναφείᾳ τῇ πρὸς αὐτὸν οὐκ οἶδ' ὅπως τετιμημένον, ὑπὲρ ἡμῶν δεδόσθαι φαμέν, ἀλλ' ἔστιν αὐτὸς ὁ τῆς δόξης Κύριος ὁ ἐσταυρωμένος. Εἰ γὰρ ἔγνωσαν, φησίν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν. Πέπονθε δὲ δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν σαρκί, κατὰ τὰς Γραφάς, Ὁ κατὰ σάρκα ἐξ Ἰουδαίων, ὁ ὢν ἐπὶ πάντας Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμήν. Γέγραφε γὰρ ὡδὶ κῆρυξ καὶ ἀπόστολος ὢν καὶ αὐτὸν ἔχων ἐν ἑαυτῷ τὸν Χριστὸν ὁ ἱερώτατος Παῦλος. Φράζε δέ μοι κἀκεῖνο πρὸς τούτοις, πῶς ἂν συνεῖεν τὸ εἰρημένον ὑπὸ Χριστοῦ πρὸς τὴν ἐκ τῆς Σαμαρείας γυναῖκα· Ὑμεῖς προσκυνεῖτε ὁ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὁ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστί. Καίτοι σέσωκεν ἡμᾶς οὐ πρέσβυς, οὐκ ἄγγελος, ἀλλ' αὐτὸς ὁ Κυρίος, οὐκ ἀλλοτρίῳ θανάτῳ, καὶ ἀνθρώπου κοινοῦ μεσιτεύοντος, ἀλλ' αἵματι τῷ ἰδίῳ. Ταύτῃτοι, καὶ μάλα εἰκότως, ὁ πάνσοφος ἔφη Παῦλος· Ἀθετήσας τις νόμον Μωϋσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν ἀποθνῄσκει. Πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς [καινῆς] διαθήκης κοινὸν ἡγησάμενος, καὶ τὸ Πνεῦμα τῆς χάριτος ἐνυβρίσας ἐν ᾧ ἡγιάσθη; Ἀλλ' εἴπερ ἐστὶν οὐκ ἐνανθρωπήσαντος μᾶλλον τοῦ κατὰ ἀλήθειαν Υἱοῦ τὸ τίμιον αἷμα, νόθου δέ τινος παρ' αὐτὸν ἑτέρου, καὶ χάριτι τὴν υἱοθεσίαν ἔχοντος, πῶς οὐ κοινὸν εἶναί φασιν αὐτόν; Οὐκοῦν, κἂν εἰ λέγοιτο παθεῖν σαρκί, τηρεῖται καὶ οὕτω τὸ ἀπαθὲς αὐτῷ καθὸ νοεῖται Θεός. Τοιγάρτοι φησὶ καὶ ὁ θεσπέσιος Πέτρος· Ὅτι Χριστὸς ἅπαξ ὑπὲρ ἁμαρτιῶν περὶ ἡμῶν ἀπέθανε, δίκαιος ὑπὲρ ἀδίκων, ἵνα ἡμᾶς προσαγάγῃ Θεῷ, θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι. Ἀνθότου γάρ, φαίη ἂν οἶμαί τις, οὐχ ἁπλῶς ἢ ἀδιορίστως ἔφη παθεῖν αὐτὸν ὁ πνευματοφόρος, προσεπήνεγκε δὲ τῇ σαρκί; Ἤδει γάρ, ᾔδει περὶ Θεοῦ λέγων. Τοιγάρτοι τὸ ἀπαθὲς προσνενέμηκεν αὐτῷ καθὸ νοεῖται Θεός, εὐτεχνέστατα προσενεγκὼν τῇ σαρκί, περὶ ἣν ἂν γένοιτο τὸ παθεῖν.

Β: Ἀλλ' ἐοικέναι φασὶ τερατολογίᾳ, καὶ ἀπονεῦσαι λίαν εἰς τὸ ἀπιθάνως ἔχον τὸ χρῆναι λέγειν τὸν αὐτὸν καὶ παθεῖν καὶ μὴ παθεῖν. Ἢ γὰρ ὅλως οὐ πέπονθεν ὡς Θεός, ἤ, εἰ πεπονθέναι λέγεται, πῶς ἂν εἴη Θεός; Οὐκοῦν, ὁ παθὼν νοοῖτ' ἂν μόνος ὁ ἐκ σπέρματος τοῦ ∆αυείδ.

Α: Καίτοι πῶς οὐκ ἀδρανοῦς διανοίας ἔλεγχος εἴη ἄν, καὶ μάλα σαφής, τὸ ταυτὶ δὴ φάναι, καὶ μὴν καὶ ἑλέσθαι φρονεῖν; Οὐ γὰρ κοινὸν ἄνθρωπον δέδωκεν ὑπὲρ ἡμῶν ὁ Θεὸς καὶ Πατήρ, ὡς ἐν μεσίτου τάξει παρειλημμένον, καὶ κατάπλαστον ἔχοντα τὴν τῆς υἱότητος δόξαν, καὶ σχετικῇ συναφείᾳ τετιμημένον, ἀλλ' ἐν εἴδει τῷ καθ' ἡμᾶς δι' ἡμᾶς γεγονότα τὸν ὑπὲρ πᾶσαν τὴν κτίσιν, τὸν ἐκ τῆς οὐσίας αὐτοῦ πεφηνότα Λόγον, ἵνα καὶ ὁρῷτο τῆς ἁπάντων ζωῆς ἀντάξιος. Ἔστι δέ, οἶμαι, τῶν λίαν ἐκτοπωτάτων, σαρκὸς κατὰ τὰς Γραφὰς γεγονότος, ὡς ἔφην, τοῦ Μονογενοῦς, καὶ οὐκ ἀπαξιώσαντος τὴν οἰκονομίαν, μονονουχὶ καὶ ἐπιτιμᾶν αὐτῷ ὡς τῇ ἰδίᾳ δόξῃ μεμαχημένῳ, καὶ σαρκὶ παθεῖν παρὰ τὸ εἰκὸς ἑλομένῳ. Ἀλλ' ἦν, ὦ γενναῖε, τὸ χρῆμα σωτήριον τῷ κόσμῳ παντί. Ἐπειδὴ δὲ ἠθέλησε διὰ τοῦτο παθεῖν ὁ πέρα τοῦ δύνασθαι παθεῖν, διά τοι τὸ εἶναι φύσει Θεός, τὴν τοῦ παθεῖν δεκτικὴν ἠμπέσχετο σάρκα, καὶ ἰδίαν ἀπέφηνεν αὐτήν, ἵνα καὶ αὐτοῦ λέγοιτο τὸ παθεῖν, ὅτι μὴ τὸ ἑτέρου τινός, ἀλλὰ τὸ αὐτοῦ πέπονθε σῶμα. Οὐκοῦν, διδόντος τοῦ τρόπου τῆς οἰκονομίας ἀνεγκλήτως αὐτῷ καὶ τὸ σαρκὶ μὲν ἑλέσθαι παθεῖν, θεότητι δὲ μὴ παθεῖνἦν γὰρ [ὁ αὐτὸς] Θεός τε ὁμοῦ καὶ ἄνθρωποςπεριττολογοῦσιν οἱ διεναντίας, καὶ τὴν τοῦ μυστηρίου δύναμιν ἀσυνετώτατα κιβδηλεύοντες, οἴονται τάχα που καὶ ἐπαίνου μεστὴν ποιεῖσθαι † την ενωσιν †. Ἐδόκει μὲν γάρ πως προστρίβεσθαί τινα μῶμον αὐτῷ τὸ καὶ ὅλως ἑλέσθαι σαρκὶ παθεῖν, ἀλλ' ἦν ἑτέρως εὐκλεές. Ὅτι γάρ ἐστι θανάτου κρείττων καὶ φθορᾶς, ζωὴ καὶ ζωοποιὸς ὑπάρχων ὡς Θεός, μεμαρτύρηκεν ἡ ἀνάστασις· ἐγήγερκε γὰρ τὸν ἑαυτοῦ ναόν. Τοιγάρτοι φησὶν ὁ θεσπέσιος Παῦλος· Οὐ γὰρ ἐπαισχύνομαι τὸ Εὐαγγέλιον· δύναμις γὰρ Θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι. Καὶ πάλιν· Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστί, τοῖς δὲ σωζομένοις ἡμῖν δύναμις Θεοῦ ἐστιν, αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησι, Χριστὸς Θεοῦ δύναμις καὶ Θεοῦ σοφία. Καὶ μὴν καὶ αὐτὸς ὁ Υἱός, μέλλων ἀναβαίνειν ἐπὶ τὸ σωτήριον πάθος· Νῦν ἐδοξάσθη, φησίν, ὁ Υἱὸς τοῦ ἀνθρώπου, καὶ ὁ Θεὸς ἐδοξάσθη ἐν αὐτῷ, καὶ ὁ Θεὸς δοξάσει αὐτὸν ἐν ἑαυτῷ, καὶ εὐθὺς δοξάσει αὐτόν. Ἀνεβίω γὰρ σκυλεύσας τὸν ᾅδην, καὶ τοῦτο οὐκ εἰς μακράν, ἀλλ' οἷον εὐθὺς καὶ κατὰ πόδας τοῦ παθεῖν.

Β: Καίτοι φησὶν ὁ πάνσοφος Παῦλος· Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ, ὃς οὐκ ἀσθενεῖ, ἀλλὰ δυνατεῖ ἐν ὑμῖν. Καὶ γὰρ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ. Εἶτα πῶς αὐτὸν ἀσθενῆσαι φαίη τις ἂν τὸν Λόγον, καὶ μὴν καὶ ἐκ δυνάμεως ζῆσαι Θεοῦ;

Α: Οὐ γὰρ ἄνω τε καὶ κάτω τὸν τοῦ Θεοῦ Λόγον σάρκα τε γενέσθαι καὶ ἐνανθρωπῆσαί φαμεν;

Β: Ναί. Πῶς γὰρ οὔ;

Α: Οὐκοῦν, ὁ ἀσθενήσας σαρκί, καθὸ πέφηνεν ἄνθρωπος, ἔζησεν οὗτος ἐκ δυνάμεως Θεοῦ, καὶ οὐκ ἀλλοτρίας μᾶλλον, ἀλλὰ τῆς ἐνούσης αὐτῷ. Θεὸς γὰρ ἦν ἐν σαρκί.

Β: Καὶ μὴν ὁ Πατὴρ αὐτὸν ἀναστῆσαι λέγεται· γέγραπται γὰρ ὅτι Κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, ἣν ἐνήργηκεν ἐν τῷ Χριστῷ, ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις, ὑπεράνω πάσης Ἀρχῆς καὶ Ἐξουσίας καὶ Κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου.

Α: Ἀλλ' αὐτὸν εἶναί φαμεν τὴν ζωοποιὸν δύναμιν τοῦ Πατρός, καὶ τοῖς τοῦ τεκόντος ἀξιώμασιν [φυσικῶς] ἐναβρύνεσθαι, καὶ εἰ γέγονε σάρξ, καὶ αὐτομάρτυς αὐτὸς εἰσβήσεται λέγων· Ὥσπερ γὰρ ὁ Πατὴρ οὓς θέλει ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὓς θέλει ζωοποιεῖ. Καὶ τοῦτο ἀμογητὶ κατορθοῦν εὖ μάλα δυνάμενος, τοῖς Ἰουδαίων δήμοις προσπεφώνηκε λέγων· Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. Πλὴν ὁ ἀναστὰς κεκάθικεν ἐν δεξιᾷ τοῦ Πατρός, ἐν τοῖς ἐπουρανίοις, ὑπεράνω πάσης Ἀρχῆς καὶ Ἐξουσίας καὶ Κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου. Ἆρ' οὖν ὡς ἕτερος ὢν Υἱὸς παρὰ τὸν ἐξ αὐτοῦ φύντα Λόγον, ψιλῇ συναφείᾳ τετιμημένος, καὶ ἐν χάριτος μοίρᾳ τὸ τῆς θεότητος ὄνομα λαχών, ἢ μᾶλλον αὐτὸς ὁ φύσει τε καὶ ἀληθῶς ὑπάρχων Υἱός, ἐν ὁμοιώματι ἀνθρώπων γενόμενος καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος οἰκονομικῶς;

Β: Φαῖεν ἂν ἴσως αὐτοὶ τὸν ἐκ σπέρματος τοῦ ∆αυεὶδ συναφθέντα αὐτῷ κατ' ἰσοτιμίαν ἄνθρωπον, ᾧπερ ἂν πρέποι καὶ τὸ παθεῖν τὸν θάνατον.

Α: Ἀλλὰ τὸ ἰσότιμόν τινι γενέσθαι λεγόμενον εἴη ἂν οὐχ ἓν μᾶλλον τῷ ἀριθμῷ, καθάπερ ἤδη προεῖπον, ἀλλ' ἓν μεθ' ἑνός. ∆ύο δὲ οἶμαι ταυτί, καὶ ἀνισομέτρως ἔχοντα κατὰ φύσιν, εἴπερ ἐστὶν ἐν μειώσει τοῦ τιμῶντος τὸ τιμώμενον. Ἐπειδὴ δὲ εἷς κεκάθικεν Υἱός, διδασκόντων αὐτοὶ τίς τοῖς ἀνωτάτω τετίμηται θάκοις, καὶ συνεδρεύει τῷ Πατρὶ εἰ καὶ ὅτι μάλιστα τῶν ἄγαν σφαλερωτάτων εἴη ἂν τὸ ἀνακομίζειν ἀποτολμᾶν εἰς ἰσοτιμίαν τῷ ∆εσπότῃ τὸ δοῦλον, τῷ Κτίστῃ τὸ ποιηθέν, τῷ βασιλεῖ τῶν ὅλων τὸ ὑπὸ ζυγόν, τῷ πάντων ἐπέκεινα τὸ ἐν πᾶσι τελοῦν.

Β: Σαφηνιεῖς οὖν ἄρα τοῦτο ἡμῖν [εἰσέτι].

Α: Καίτοι, καθάπερ ἐγᾦμαι, σαφὴς καὶ ἀποχρῶν ὁ ἐπ' αὐτοῖς δὴ τούτοις ἡμῖν ἐκπεπόνηται λόγος, ὄκνου δὲ δίχα παντὸς προσθείην ἂν οἷς ἔφην καὶ ἕτερα, καὶ οὐκ ἀγεννῆ συναγόρευσιν τὴν ὑπέρ γε τῶν ἱερῶν δογμάτων καθάπερ τινὰ παντευχίαν ἀναλαβών, ἀνταναστήσω τὸ ἀληθὲς τοῖς φρονοῦσι τὰ διεστραμμένα. Ὅτι γὰρ ὁ μονογενὴς τοῦ Θεοῦ Λόγος, οὐ μεσολαβοῦντος τὴν οἰκονομίαν υἱοῦ παρ' αὐτὸν ἑτέρου καὶ συναφθέντος αὐτῷ σχετικῶς, κατήργηκε τοῦ θανάτου τὸ κράτος, αὐτὸς δὲ μᾶλλον δι' ἑαυτοῦ, πιστώσεται λέγων· Οὕτω γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον ὥστε τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ' ἔχῃ ζωὴν αἰώνιον. Αἴροντος δὲ ὑψοῦ τὴν εἰς τὸν κόσμον ἀγάπην τοῦ Θεοῦ καὶ Πατρός, ὑπερμεγέθη τε καὶ ὑπερφυᾶ γεγενῆσθαι λέγοντος, ἀνθότου κατασμικρύνουσιν οἱ διεναντίας, οὐ τὸν ἀληθῶς Υἱὸν ὑπὲρ ἡμῶν δεδόσθαι λέγοντες, ἀλλ' ἕνα τῶν καθ' ἡμᾶς, εἰσποίητον ἔχοντα τὴν τῆς υἱότητος χάριν, εἰς τὸν τοῦ κατὰ φύσιν Υἱοῦ τόπον ἀναβιβάζοντες, ὄντος δὲ Μονογενοῦς τοῦ δοθέντος ὑπὲρ ἡμῶν; Εἶτα γεγραφότος Ἰωάννου σαφῶς· Ὁ μονογενὴς Θεός, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρός, πῶς οὐκ ἂν ἀγάσαιτό τις τῆς ἀμαθίας αὐτούς, ἐξωθοῦντας μὲν τῆς οἰκονομίας τὸν μονογενῆ Θεὸν Λόγον, ἀντεισφέροντας δέ, ὡς ἔφην, ταῖς θύραθεν δόξαις ἐξωραϊσθέντα τινὰ καὶ ἐπακτὸν ἔχοντα τὸ τῆς θεότητος ὄνομα; Εἶτα τί τὸ μέγα καὶ ἀξιάγαστον ἐν τῇ τοῦ Πατρὸς ἀγάπῃ φανεῖται λοιπὸν εἰ μέρος τι κόσμου, καὶ τοῦτο βραχύ, δέδωκεν ὑπὲρ αὐτοῦ; Ἢ τάχα που καὶ ἀνεπίπληκτον εἰπεῖν ὡς λελύτρωται κόσμος οὐδὲν ἔχων παρὰ Θεοῦ, ἀλλὰ τοῖς αὐτοῦ μέρεσι πρὸς τοῦτο ὑπηρετούμενος.

Β: ∆εδόσθαι φασὶ τὸν Μονογενῆ παρὰ τοῦ Πατρός, ἵν' οἰκονομήσῃ τὰ καθ' ἡμᾶς, οὐχ ἵνα τι πάθῃ τῶν ἀνθρωπίνων αὐτὸς εἰς ἰδίαν φύσιν· ἀμήχανον γάρ.

Α: Πάθοι μὲν ἂν αὐτὸς εἰς ἰδίαν φύσιν τὸ σύμπαν οὐδέν. Ἀσώματος γὰρ ὑπάρχων ὡς Θεός, ἔξω που πάντως κείσεται τοῦ παθεῖν. Ἐπεὶ δὲ κατὰ τὴν αὐτοῦ φωνήν, τὴν διά γέ φημι τῆς τοῦ Ψάλλοντος λύρας, σῶμα αὐτῷ κατήρτισται παρὰ τοῦ Πατρός, παρῆλθεν ἐνσώματος τοῦ ποιῆσαι τὸ θέλημα αὐτοῦ. Τοῦτο δὲ ἦν ἡ διὰ τοῦ τιμίου σταυροῦ λύτρωσις καὶ ἀνακεφαλαίωσις τῶν ὅλων δι' αὐτοῦ τε καὶ εἰς αὐτὸν εὖ μάλα κατορθουμένη. Συλλήψεται δὲ οἷς ἔφην καὶ ὁ πανάριστος Παῦλος ὡδὶ γεγραφώς· Τοῦτο φρονεῖτε ἕκαστος ἐν ὑμῖν αὐτοῖς 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 ἑαυτόν, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. ∆ιὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Τίνα γὰρ εἶναι φὴς τὸν ὑπάρχοντα μὲν ἐν μορφῇ τοῦ Θεοῦ καὶ Πατρός, εἶτα μένειν ἐξὸν ἐν ἰσότητι πρὸς αὐτόν, οὐχ ἁρπαγμὸν ἡγησάμενον τὸ ὑπερφερὲς οὕτω καὶ θεοπρεπὲς ἀξίωμα, καὶ τὴν κατὰ πάντων ὑπεροχήν; Οὐχὶ τὸν ἐξ αὐτοῦ πεφηνότα Θεὸν Λόγον; Εἶτα πῶς οὐχ ἅπασιν ἐναργὲς τὸ χρῆμά ἐστιν; Ἀλλ' οὗτος αὐτὸς ἐν μορφῇ καὶ ἰσότητι τοῦ Πατρός, μορφὴν δούλου λαβὼν οὐ κατὰ συνάφειαν σχετικήν, [ἀλλ'] Ἐν ὁμοιώματι ἀνθρώπων γενόμενος καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωποςἦν γὰρ μετὰ τούτου καὶ Θεόςἐταπείνωσεν ἑαυτόν, γέγονε δὲ καὶ ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ.

Β: Ἀλλ' εἴρηται, φασί, περὶ αὐτοῦ ὅτι ἐχαρίσατο αὐτῷ ὁ Θεὸς ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ [Χριστοῦ] πᾶν γόνυ κάμψῃ. Ὃ δὲ ἦν ὁ Λόγος, δῆλον δὲ ὅτι Θεός, πῶς ἂν νοοῖτο λαβών; Ἔστι τοίνυν ἀναγκαῖον τῷ ἀναληφθέντι μᾶλλον ἀνθρώπῳ δεδόσθαι λέγειν τὸ ὑπὲρ πᾶν ὄνομα, ἵνα μή τι τῶν ἀπεοικότων φρονοῦντες ἁλισκώμεθα περὶ τοῦ Μονογενοῦς.

Α: Εἶτα πῶς οὐκ ἄμεινον ἀσυγκρίτως ἐνανθρωπήσαντι δι' ἡμᾶς τῷ κατὰ φύσιν Υἱῷ δεδόσθαι λέγειν αὐτῷ παρὰ τοῦ Πατρός, ἵνα καὶ ἐν ἀνθρωπότητι νοῆται Θεὸς καὶ ἐν ὑπερτάτοις ὑψώμασιν ὁ τὴν καθ' ἡμᾶς ταπείνωσιν ἀνατλάς, ἵνα μὴ νέος καὶ ἀρτιφανὴς ἀγγέλοις τε καὶ ἀνθρώποις εἰσκομίζηται θεός, τὴν τῆς θεότητος δόξαν οὐκ οὐσιωδῶς ἐνυπάρχουσαν ἔχων, ἀλλ' ἔξωθεν εἰσκεκριμένην, καὶ ὡς ἐν μόνῃ θελήσει τοῦ Θεοῦ καὶ Πατρός;

Β: Αὐτῷ δὴ οὖν ἄρα τῷ ἐκ Θεοῦ Πατρὸς φύντι Λόγῳ δεδόσθαι φαμὲν τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα;

Α: Πάνυ μὲν οὖν. Εἶσι δὲ ἡμῖν ὁ λόγος οὐκ ἀπὸ σκοποῦ, εἴπερ ἐστὶν οὐ κατεψευσμένον ὡς οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, καταπεφοίτηκε δέ πως ἐπὶ τὸ μὴ ὂν ἐν δόξῃ, καθὰ πέφηνεν ἄνθρωπος. Τοιγάρτοι καὶ ἔφασκεν· Ὁ Πατὴρ μείζων μού ἐστι, καίτοι μετὸν αὐτῷ καὶ ἐνυπάρχοντι ἀεὶ καθὸ νοεῖται καί ἐστι Θεός, καὶ ἐξ αὐτοῦ γεγέννηται κατὰ φύσιν, τὸ ἀπαραλλάκτως ἔχειν πρὸς πᾶν ὁτιοῦν, καὶ τῇ τῆς θεότητος ἐναβρύνεσθαι δόξῃ. Ἔδει δὴ οὖν τὸν καταφοιτήσαντα δι' ἡμᾶς εἰς τὸ τῆς ἀνθρωπότητος μέτρον οὐκ ἀπολισθῆσαι δοκεῖν τῆς ἐνούσης αὐτῷ κατὰ φύσιν λαμπρότητος καὶ ὑπεροχῆς, ἀλλ' ἐν κενώσει τῇ καθ' ἡμᾶς τὸ πλῆρες ἔχοντα θεϊκῶς, καὶ ἐν ταπεινώσει τὸ ὑψηλόν, καὶ τὸ φύσει προσὸν ὡς δοτὸν διὰ τὸ ἀνθρώπινον προσκυνεῖσθαι πρὸς ἁπάντων. Κάμπτει γὰρ αὐτῷ πᾶν γόνυ τῶν τε ἐν οὐρανοῖς καὶ ἐπὶ γῆς, καὶ πᾶν τάγμα δοξολογεῖ. Κύριος γὰρ εἶναι πιστεύεται Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Καὶ γοῦν ἔφη πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεόν· Πάτερ, δόξασόν με τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. Ἆρ' οὖν, εἰπέ μοι, προκόσμιος ἦν ὁ ἄνθρωπος ὃν ἀνειλῆφθαί φασι παρὰ τοῦ Μονογενοῦς κατὰ συνάφειαν σχετικήν;