7

Let the Jew hear. To whom does God say, "Let us make"? The writings are of Moses, of Moses, in whom they falsely claim to believe. And that they lie and do not believe, hear Christ refuting them and saying: "If you believed Moses, you would believe me." Now they have the books, but we have the treasure of the books; they have the letters, but we have both the letters and their meanings. To whom, then, tell me, does He say, "Let us make man"? "To an angel," he says, "or to an archangel," he simply utters. For just as worthless slaves, when accused by their masters, and unable to answer directly, offer whatever comes to mind; so indeed you also say, "He spoke to an angel and an archangel." What angel? What archangel? For it is not for angels to create, nor for archangels to make these things. And for what reason, when He made the heaven, did He not speak to an angel and archangel, but brought it forth by Himself? But when He brought forth the living being more precious than heaven and all the world, man, did He then take servants as partners in creation? 2. This is not so, it is not so; for it is the role of angels to stand by, not to create; of archangels to minister, not to share in counsel and deliberation. Hear what Isaiah says concerning the powers of the Seraphim, who are above the archangels: "I saw the Lord sitting upon a throne, high and lifted up, and the Seraphim stood round about him; six wings for the one, and six wings for the other; and with two wings they covered their faces, evidently shielding their eyes, because they could not bear the lightning flash coming from the throne." What are you saying? The Seraphim stand by, and are in such wonder and amazement, and this while seeing a condescension of God; yet angels share in counsel with Him, and partake in deliberation? But this would be unreasonable. But who is it to whom He says, "Let us 54.589 make man"? The wonderful counselor, the mighty one, the strong God, the prince of peace, the father of the age to come, the only-begotten Son of God Himself. To Him, therefore, He says, "Let us make man in our image and likeness." For He did not say "in my image and yours," or "in my image and yours (plural)," but, "In our image," indicating one image and one likeness; but of God and angels there is not one image, nor one likeness. For how could there be one image and likeness of the Master and of the ministers? So from every side your argument has been refuted; for here He indicated an image of dominion, as what follows also shows. For having said "In image and likeness," He added, "And let them have dominion over the fish of the sea"; but the dominion of God and of angels could not be one. For how, of servants and the Master, of ministers and the one who commands? But again certain others rise up against us, saying that God has such an image as we also have, wrongly understanding what was said. For He did not speak of an image of substance, but an image of dominion, as we shall show from what follows. For that the Godhead is not anthropomorphic, hear Paul saying: "For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man; for this cause," he says, "ought she to have a covering on her head." And yet if He said "image" here, meaning the exactness of form in relation to God, and for this reason man is called the image of God, because God is so formed; then according to them, not only the man ought to be called an image, but also the woman. For of woman and man there is one form and one character, and the likeness is one. For what reason, then, is the man called the image of God, but the woman no longer? Because He is not speaking of the image in the form, but the image according to dominion, which the man alone has, but the woman no longer. For he is subject to no one; but she has been made under him, as God says: "To the

7

Ἀκουέτω ὁ Ἰουδαῖος. Πρὸς τίνα φησὶν ὁ Θεὸς, Ποιήσωμεν; Μωϋσέως ἐστὶ τὰ γράμματα, Μωϋσέως, ᾧ πιστεύειν ψευδόμενοί φασι. Καὶ ὅτι ψεύδονται καὶ οὐ πιστεύουσιν, ἄκουε τοῦ Χριστοῦ διελέγχοντος αὐτοὺς καὶ λέγοντος· Εἰ ἐπιστεύετε Μωϋσεῖ, ἐπιστεύετε ἂν ἐμοί. Νῦν δὲ παρ' ἐκείνοις μὲν τὰ βιβλία, παρ' ἡμῖν δὲ τῶν βιβλίων ὁ θησαυρός· παρ' ἐκείνοις τὰ γράμματα, παρ' ἡμῖν καὶ τὰ γράμματα καὶ τὰ νοήματα. Πρὸς τίνα οὖν, εἰπὲ, λέγει, Ποιήσωμεν ἄνθρωπον; Πρὸς ἄγγελον, φησὶν, ἢ πρὸς ἀρχάγγελον ἁπλῶς φθέγγεται. Καθάπερ γὰρ οἱ μαστιγίαι τῶν οἰκετῶν παρὰ τῶν δεσποτῶν ἐγκαλούμενοι, καὶ ἐξ εὐθείας οὐκ ἔχοντες ἀποκρίνασθαι, τὸ ἐπελθὸν ἅπαν προσφέρουσιν· οὕτω δὴ καὶ ὑμεῖς, Πρὸς ἄγγελον, φατὲ, καὶ ἀρχάγγελον εἶπε. Ποῖον ἄγγελον; ποῖον ἀρχάγγελον; Οὐ γὰρ ἀγγέλων ἐστὶ τὸ δημιουργεῖν, οὐδὲ ἀρχαγγέλων τὸ ἐργάζεσθαι ταῦτα. Τίνος δὲ ἕνεκεν, ὅτε μὲν τὸν οὐρανὸν ἐποίησεν, οὐκ εἶπεν ἀγγέλῳ καὶ ἀρχαγγέλῳ, ἀλλὰ δι' ἑαυτοῦ παρήγαγεν; ὅτε δὲ τὸ τιμιώτερον οὐρανοῦ καὶ παντὸς κόσμου παρήγαγε ζῶον, τὸν ἄνθρωπον, τότε τοὺς δούλους κοινωνοὺς λαμβάνει τῆς δημιουργίας; βʹ. Οὐκ ἔστι ταῦτα, οὐκ ἔστι· ἀγγέλων γὰρ τὸ παρεστάναι, οὐ τὸ δημιουργεῖν· ἀρχαγγέλων τὸ λειτουργεῖν, οὐχὶ τὸ γνώμης κοινωνεῖν καὶ βουλῆς. Ἄκουσον τί φησιν Ἡσαΐας περὶ τῶν Σεραφὶμ δυνάμεων, τῶν ἀνωτέρω τῶν ἀρχαγγέλων· Εἶδον τὸν Κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ τὰ Σεραφὶμ παρειστήκεισαν κύκλῳ αὐτοῦ· ἓξ πτέρυγες τῷ ἑνὶ, καὶ ἓξ πτέρυγες τῷ ἑνί· καὶ ταῖς μὲν δυσὶ πτέρυξι κατεκάλυπτον τὰ πρόσωπα ἑαυτῶν, ἀποτειχίζουσαι δηλονότι τὰς ὄψεις, διὰ τὸ μὴ δύνασθαι τὴν ἐκ τοῦ θρόνου φερομένην ἀστραπὴν ὑποδέξασθαι. Τί λέγεις; Τὰ μὲν Σεραφὶμ παρεστήκασι, καὶ ἐν θαύματι τοσούτῳ εἰσὶ καὶ ἐκπλήξει, καὶ ταῦτα συγκατάβασιν Θεοῦ βλέποντα· ἄγγελοι δὲ καὶ γνώμης κοινωνοῦσιν αὐτῷ, καὶ σκέψεως μετέχουσιν; Ἀλλ' οὐκ ἂν ἔχοι λόγον. Ἀλλὰ τίς ἐστι πρὸς ὅν φησι, Ποιήσω 54.589 μεν ἄνθρωπον; Ὁ θαυμαστὸς σύμβουλος, ὁ ἐξουσιαστὴς, ὁ Θεὸς ὁ ἰσχυρὸς, ὁ ἄρχων τῆς εἰρήνης, ὁ πατὴρ τοῦ μέλλοντος αἰῶνος, αὐτὸς ὁ μονογενὴς τοῦ Θεοῦ Υἱός. Πρὸς ἐκεῖνον τοίνυν λέγει, Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ καθ' ὁμοίωσιν ἡμετέραν. Οὐδὲ γὰρ εἶπε τὴν ἐμὴν καὶ τὴν σὴν, ἢ τὴν ἐμὴν καὶ τὴν ὑμῶν, ἀλλὰ, Κατ' εἰκόνα ἡμετέραν, μίαν δηλῶν τὴν εἰκόνα καὶ μίαν τὴν ὁμοίωσιν· Θεοῦ δὲ καὶ ἀγγέλων οὐκ ἔστιν εἰκὼν μία, οὐδὲ ὁμοίωσις μία. Πῶς γὰρ ἂν εἴη τοῦ ∆εσπότου καὶ τῶν λειτουργῶν εἰκὼν μία καὶ ὁμοίωσις; Ὥστε πάντοθεν ὑμῖν ὁ λόγος ἐλήλεγκται· καὶ γὰρ ἀρχῆς εἰκόνα ἐδήλωσεν ἐνταῦθα, καθὼς καὶ τὸ ἑξῆς δηλοῖ. Εἰπὼν γὰρ Κατ' εἰκόνα καὶ καθ' ὁμοίωσιν, ἐπήγαγε, Καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης· ἀρχὴ δὲ Θεοῦ καὶ ἀγγέλων οὐκ ἂν εἴη μία. Πῶς γὰρ, τῶν δούλων καὶ τοῦ ∆εσπότου, τῶν λειτουργῶν καὶ τοῦ κελεύοντος; Ἀλλὰ καὶ ἕτεροι πάλιν ἡμῖν ἐπιφύονταί τινες λέγοντες, ὅτι εἰκόνα ὁ Θεὸς ἔχει τοιαύτην, οἵαν καὶ ἡμεῖς, κακῶς νοοῦντες τὸ εἰρημένον. Οὐ γὰρ οὐσίας εἶπεν εἰκόνα, ἀλλὰ ἀρχῆς εἰκόνα, καθὼς δηλώσομεν ἐκ τῶν ἑξῆς ἐπαγομένων. Ὅτι γὰρ οὐκ ἔστι τὸ Θεῖον ἀνθρωπόμορφον, ἄκουσον τοῦ Παύλου λέγοντος· Ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι, εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων· γυνὴ δὲ δόξα ἀνδρός ἐστι· διὸ ὀφείλει, φησὶ, κάλυμμα ἔχειν ἐπὶ τῆς κεφαλῆς. Καὶ μὴν εἰ εἰκόνα ἐνταῦθα τοῦτο εἶπε, τὸ ἀπαράλλακτον τῆς μορφῆς τῆς πρὸς τὸν Θεὸν δηλῶν, καὶ διὰ τοῦτο εἰκὼν ἄνθρωπος Θεοῦ καλεῖται, ὅτι ὁ Θεὸς οὕτω διατετύπωται· οὐκοῦν κατ' ἐκείνους οὐκ ἐχρῆν μόνον τὸν ἄνδρα εἰκόνα λέγεσθαι, ἀλλὰ καὶ τὴν γυναῖκα. Γυναικὸς γὰρ καὶ ἀνδρὸς εἷς ὁ τύπος καὶ ὁ χαρακτὴρ, καὶ ἡ ὁμοίωσις μία. Τίνος οὖν ἕνεκεν ὁ ἀνὴρ εἰκὼν τοῦ Θεοῦ λέγεται, ἡ γυνὴ δὲ οὐκέτι; Ὅτι οὐ τὴν εἰκόνα τὴν ἐν τῇ μορφῇ λέγει, ἀλλὰ τὴν εἰκόνα τὴν κατὰ τὴν ἀρχὴν, ἣν ὁ ἀνὴρ ἔχει μόνος, οὐκέτι δὲ καὶ ἡ γυνή. Οὗτος μὲν γὰρ οὐδενὶ ὑποτέτακται· ἐκείνη δὲ ὑπὸ τοῦτον γέγονε, καθὼς ὁ Θεός φησι· Πρὸς τὸν