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32 John the most divine cried out, saying: “No one has ever seen God; the only-begotten Son, who is in the bosom of the Father, he has made him known.” Who is it that has made him known, if not he who was born of a virgin and associated with men? “This is our God; no other will be compared to him. After these things he was seen on earth and associated with men.” How was he seen on earth “and associated with men” if not by becoming man? For he himself said, “No one has ever seen God.” 33 The apostle says: “The first man was from the earth, a man of dust; the second man, the Lord, is from heaven.” For the body was not brought from heaven, but being God and by nature Son of God, he came down “from heaven” and became man, a second Adam, as a second beginning of those who are refashioned and transformed to incorruption through the resurrection. Therefore he also says: “The first Adam became a living soul, the second Adam a life-giving spirit.” 34 The Lord says to his disciples: “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” And Paul the most divine says: “As many of you as were baptized into Christ were baptized into his death.” The Lord mentioned one Son, saying, “And of the Son,” but not, And of the sons. But the apostle says that we have been baptized into Christ and his death. Therefore, according to you, the Son by nature is cast out and the one adopted by grace is brought in. Or you were baptized into a tetrad. For not we, may it never be; for we have been baptized in the name of the Father and of the Son who was incarnate and became man and was crucified in the flesh and rose again, and of the Holy Spirit, into a Trinity, consubstantial and undivided. For the Son of God by nature and the only-begotten God, even having become man, remained no less consubstantial with the Father, just as the creed of the Church also teaches: 35 “We believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages, light from light, true God from true God, begotten, not made, consubstantial with the Father, through whom all things were made. For us men and for our salvation he came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary and became man. He was crucified for us under Pontius Pilate, and suffered and was buried, and rose again on the third day according to the Scriptures, and ascended into heaven and is seated at the right hand of the Father, and he will come again with glory to judge the living and the dead, whose kingdom will have no end.” See how the multitude of the holy and God-bearing fathers said one Lord Jesus Christ, the one begotten of the Father before the ages and not made, the one consubstantial with the Father, the light from light, the true God from true God, the one who was incarnate and suffered in the flesh and rose again and ascended into heaven and has sat down at the right hand of the Father and is coming again to judge the living and the dead; for the phrase “and is coming again” is most emphatic, as he has already come from heaven, when through a voluntary emptying he was incarnate and became man. For they did not say one was begotten of the Father before the ages and another was incarnate of the Virgin, but one and the same. 36 But you will say: Do we then say that the Word from God the Father himself suffered for us? Absolutely, but in the flesh and not in the Godhead. If Paul is true when he says concerning him: “Who is the image of the invisible God, the firstborn of all creation, for in him

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32 Ἰωάννης ὁ θειότατος ἀνακέκραγε λέγων· «Θεὸν οὐδεὶς ἑώρακε πώποτε· ὁ μονογενὴς υἱὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, αὐτὸς ἐξηγήσατο.» Τίς δὲ ὁ ἐξηγησάμενος εἰ μὴ ὁ ἐκ παρθένου τεχθεὶς καὶ τοῖς ἀνθρώποις συναναστραφείς; «Οὗτος ὁ θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. Μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη καὶ τοῖς ἀνθρώποις συνανεστράφη.» Πῶς ὤφθη ἐπὶ τῆς γῆς «καὶ συνανεστράφη ἀνθρώποις» εἰ μὴ γενόμενος ἄνθρωπος; Αὐτὸς γὰρ ἔφη· «Θεὸν οὐδεὶς ἑώρακε πώποτε.» 33 Φησὶν ὁ ἀπόστολος· «Ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός· ὁ δεύτερος ἄνθρωπος, ὁ κύριος, ἐξ οὐρανοῦ.» Οὐ γὰρ ἐξ οὐρανοῦ τὸ σῶμα κεκόμισται, ἀλλὰ θεὸς ὢν καὶ φύσει θεοῦ υἱὸς «ἐξ οὐρανοῦ» καταβέβηκε καὶ γέγονεν ἄνθρωπος, δεύτερος Ἀδάμ, ὡς ἀρχὴ δευτέρα τῶν ἀναπλαττομένων καὶ πρὸς ἀφθαρσίαν διὰ τῆς ἀναστάσεως μεταστοιχειουμένων. ∆ιὸ καί φησιν· «Ὁ πρῶτος Ἀδὰμ εἰς ψυχὴν ζῶσαν, ὁ δεύτερος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν.» 34 Φησὶν ὁ κύριος τοῖς ἑαυτοῦ μαθηταῖς· «Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος.» Καὶ Παῦλος ὁ θειότατός φησιν· «Ὅσοι εἰς Χριστὸν ἐβαπτίσθητε, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθητε.» Ἑνὸς υἱοῦ ἐμνημόνευσεν ὁ κύριος εἰπών· «Καὶ τοῦ υἱοῦ», οὐχὶ δέ· Καὶ τῶν υἱῶν. Ὁ δὲ ἀπόστολος εἰς τὸν Χριστὸν καὶ τὸν αὐτοῦ θάνατον βεβαπτίσθαι ἡμᾶς φησιν. Ἐξώσθη τοίνυν καθ' ὑμᾶς ὁ φύσει υἱὸς καὶ εἰσκεκόμισται ὁ υἱοθετηθεὶς διὰ χάριτος. Ἢ εἰς τετράδα ὑμεῖς ἐβαπτίσθητε. Οὐ γὰρ ἡμεῖς, μὴ γένοιτο· ἡμεῖς γὰρ βεβαπτίσμεθα εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ τοῦ σαρκωθέντος καὶ ἐνανθρωπήσαντος καὶ σταυρωθέντος σαρκὶ καὶ ἀναστάντος καὶ τοῦ ἁγίου πνεύματος, εἰς τριάδα ὁμοούσιον καὶ ἀδιαίρετον. Μεμένηκε γὰρ οὐχ ἧττον τῷ πατρὶ ὁμοούσιος καὶ ἐνανθρωπήσας ὁ φύσει υἱὸς τοῦ θεοῦ καὶ θεὸς ὁ μονογενής, καθὼς καὶ τῆς ἐκκλησίας διδάσκει τὸ σύμβολον· 35 «Πιστεύομεν εἰς ἕνα θεὸν πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. Καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστὸν τὸν υἱὸν τοῦ θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ πατρὸς γεννη θέντα πρὸ πάντων τῶν αἰώνων, φῶς ἐκ φωτός, θεὸν ἀληθινὸν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ πατρί, δι' οὗ τὰ πάντα ἐγένετο· τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ πνεύματος ἁγίου καὶ Μαρίας τῆς παρθένου καὶ ἐνανθρωπήσαντα σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου καὶ παθόντα καὶ ταφέντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφὰς καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐν δεξιᾷ τοῦ πατρὸς καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος.» Ὅρα, ὅπως τῶν ἁγίων καὶ θεοφόρων πατέρων ἡ πληθὺς ἕνα κύριον Ἰησοῦν Χριστὸν ἔφησε, τὸν πρὸ αἰώνων ἐκ πατρὸς γεννηθέντα καὶ οὐ ποιηθέντα, τὸν ὁμοούσιον τῷ πατρί, τὸ ἐκ τοῦ φωτὸς φῶς, τὸν ἐκ θεοῦ ἀληθινοῦ θεὸν ἀληθινόν, τὸν σαρκωθέντα καὶ πεπονθότα σαρκὶ καὶ ἀναστάντα καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ κεκαθικότα ἐν δεξιᾷ τοῦ πατρὸς καὶ πάλιν ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς· ἐμφατικώτατον γάρ ἐστι τὸ «καὶ πάλιν ἐρχόμενον», ὡς καὶ ἤδη ἐξ οὐρανῶν ἐλήλυθεν, ὅτε καθ' ἑκούσιον κένωσιν σαρκωθεὶς ἐνηνθρώπησεν. Οὐ γὰρ ἄλλον τὸν πρὸ αἰώνων ἐκ πατρὸς γεννηθέντα καὶ ἄλλον τὸν ἐκ παρθένου σαρκωθέντα ἔφησαν, ἀλλ' ἕνα καὶ τὸν αὐτόν. 36 Ἀλλ' ἐρεῖς· Αὐτὸν οὖν ἄρα φαμὲν τὸν ἐκ θεοῦ πατρὸς λόγον παθεῖν δι' ἡμᾶς; Πάνυ μὲν οὖν, σαρκὶ μέντοι καὶ οὐ θεότητι. Εἴπερ ἐστὶν ἀληθὴς ὁ Παῦλος λέγων περὶ αὐτοῦ· «Ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, ὅτι ἐν αὐτῷ