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a procurer, and showing that he is not opposed to God, and as honoring the Begetter as his own beginning and cause, and allowing the flesh to proceed according to its own nature, so that through itself it might be strengthened, and instructed, and might come into the initiation and possession of better things. But not only this, but also baiting the tyrant who was carefully watching if he were God. For the power of the miracles proclaimed this. For this reason, he everywhere mixes human things with divine, as if concealing the hook with some bait. For thus he who baited man with the hope of divinity, will reasonably be baited by the assumption of flesh. For seeing him shining forth with prayer, he also remembered Moses, whose face was glorified. But Moses was glorified by glory being added from without, but the Lord Jesus did not possess the adornment of glory as something acquired, but from the innate splendor of the divine glory. 11. But what is the invocation, let the prophet David teach you, so clearly speaking: He shall call upon me: You are my Father, my God, and the helper of my salvation. Father, as of God and Son before the ages, and who shone forth from the substance of the begetter; but God and helper of salvation, as one who was incarnate, and renewing our nature in 96.564 himself, and raising the image to its ancient beauty, and bearing in himself the common person of humanity. Therefore he also added: And I will make him the firstborn. For he was named firstborn among many brethren, he who in like manner with us partook of flesh and blood. As God the Word; being always Son, he did not become so later; but as man, he is said also to have become so later, that the property of sonship might remain unchangeable in him. For he himself having become flesh, since the flesh became Son of God from its very existence through the hypostatic union, he himself is said to have become this, being so divinely, becoming so as man. 12. On mount Tabor, therefore, having taken with him those who excelled in the height of virtues, he was transfigured before them. He is transfigured before the disciples, he who is always likewise glorified and shining with the lightning of the divinity. For, begotten of the Father without beginning, he possesses the natural, beginningless ray of the divinity, not receiving his being later, nor his glory. For he is from the Father, but without beginning and without time, possessing the brightness of glory as his own; and having become incarnate, he is the same, remaining in the same divine manifestation. And the flesh is glorified at the same time as it is brought from non-being into being, and the glory of the divinity is also called the glory of the body. For Christ is one, this and that, consubstantial with the Father, and connate and of the same nature as us. Although, therefore, the holy body never existed devoid of the divine glory, but from the very first hypostatic union was completely enriched with the glory of the invisible divinity, so that the glory of the Word and of the flesh is one and the same, but the glory, being unmanifest in the visible body, to those unable to comprehend things unseen even by angels, was invisible to those bound by the flesh. He is transfigured, therefore, not by assuming what he was not, but by manifesting to his own disciples what he was, opening their eyes, and making them see, who had been blind. And this is the meaning of, "He was transfigured before them." For while he himself remained in his identity, he now appeared different to the disciples as he was seen. 13. And his face shone like the sun, of him who kindled the sun with great authority; of him who created the light before the sun, and afterwards fashioned the luminary, the sun, as a receptacle of light. For he himself is the true light, eternally begotten from true and immaterial 96.565 light, the personal Word from the Father, the radiance of glory, the natural character of the hypostasis of God and the Father, of this one the

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πρόξενος, καὶ δεικνὺς ὡς οὐκ ἔστιν ἀντίθεος, καὶ ὡς ἀρχὴν καὶ αἰτίαν ἑαυτοῦ τιμῶν τὸν γεννήτορα, καὶ παραχωρῶν τῇ σαρκὶ διὰ τῆς οἰκείας ἰέναι φύσεως, ἵνα δι' ἑαυτῆς καὶ νευρωθῇ, καὶ παιδευθῇ, καὶ ἐν μυήσει καὶ ἕξει τῶν κρειττόνων γένηται. Οὐ μὴν ἀλλὰ καὶ δελεάζων τὸν τύραννον ἐπιμελῶς τηροῦντα, εἰ Θεὸς εἴη. Τοῦτο γὰρ ἡ τῶν θαυμάτων ἐκήρυττε δύναμις. ∆ιὰ τοῦτο πανταχοῦ τοῖς θείοις τὰ ἀνθρώπινα μίγνυσιν, ὥσπερ τινὶ βρώματι ὑποκρύπτων τὸ ἄγκιστρον. Οὕτω γὰρ ὁ θεότητος ἐλπίδι δελεάσας τὸν ἄνθρωπον, σαρκὸς προσλήμματι εἰκότως δελεασθήσεται. Μετ' εὐχῆς γὰρ ὁρῶν ἐξαστράπτοντα, καὶ Μωϋσέως ἀνεμνήσθη δεδοξασμένου τὸ πρόσωπον. Ἀλλὰ Μωϋσῆς μὲν ἔξωθεν τῆς δόξης προσγινομένης δεδόξασται, ὁ δὲ Κύριος Ἰησοῦς οὐκ ἐπίκτητον ἔσχε τὸ τῆς δόξης ὡράϊσμα, ἀλλ' ἐκ τῆς ἐμφύτου τῆς θείας δόξης λαμπρότητος. ιαʹ. Ἀλλὰ τίς ἡ ἐπίκλησις, ὁ προφήτης ∆αβὶδ διδασκέτω σε, οὕτω σαφῶς προσφθεγγόμενος· Αὐτὸς ἐπικαλέσεταί με· Πατήρ μου εἶ σὺ, Θεός μου, καὶ ἀντιλήπτωρ τῆς σωτηρίας μου. Πατὴρ μὲν ὡς Θεοῦ καὶ Υἱοῦ πρὸ αἰώνων, καὶ τῆς οὐσίας ἐκλάμψαντος τοῦ γεννήτορος· Θεὸς δὲ καὶ ἀντιλήπτωρ τῆς σωτηρίας, ὡς σαρκωθέντος, καὶ τὴν ἡμετέραν ἐν 96.564 ἑαυτῷ φύσιν ἀνακαινίζοντος, καὶ πρὸς τὸ ἀρχαῖον κάλλος ἀναβιβάζοντος τῆς εἰκόνος, καὶ τὸ κοινὸν φέροντος ἐν ἑαυτῷ τῆς ἀνθρωπότητος πρόσωπον. ∆ιὸ καὶ ἐπήγαγε· Κἀγὼ πρωτότοκον θήσομαι αὐτόν. Πρωτότοκος γὰρ ἐν πολλοῖς ἀδελφοῖς ἐχρημάτισεν, ὁ παραπλησίως ἡμῖν μετεσχηκὼς σαρκός τε καὶ αἵματος. Ὡς Θεὸς μὲν Λόγος· Υἱὸς ἀεὶ ὢν, οὐκ ἐγένετο ὕστερον· ὡς ἄνθρωπος δὲ, καὶ ὕστερον γεγονέναι λέγεται, ἵνα μείνῃ ἄτρεπτον ἐν ἑαυτῷ τὸ τῆς υἱότητος ἴδιον. Αὐτὸς γὰρ σὰρξ γενόμενος, τῆς σαρκὸς Υἱοῦ Θεοῦ γενομένης ἐξ ἄκρας ὑπάρξεως διὰ τὴν καθ' ὑπόστασιν ἕνωσιν, αὐτὸς τοῦτο γεγενῆσθαι λέγεται, ὢν μὲν θεϊκῶς, γενόμενος ὡς ἄνθρωπος. ιβʹ. Ἐν ὄρει τοίνυν Θαβὼρ τοὺς ἐν ὕψει τῶν ἀρετῶν διαπρέποντας παραλαβὼν, μετεμορφώθη ἔμπροσθεν αὐτῶν. Ἔμπροσθεν τῶν μαθητῶν μεταμορφοῦται, ὁ ἀεὶ ὡσαύτως δεδοξασμένος καὶ λάμπων τῇ ἀστραπῇ τῆς θεότητος. Ἀνάρχως μὲν γὰρ ἐκ Πατρὸς γεννηθεὶς, τὴν φυσικὴν ἀκτῖνα ἄναρχον κέκτηται τῆς θεότητος, οὐχ ὕστερον τὸ εἶναι, οὐδ' αὖ τὴν δόξαν προσλαμβανόμενος. Ἐκ Πατρὸς μὲν γὰρ, ἀλλ' ἀνάρχως καὶ ἀχρόνως ἐστὶ, τὴν οἰκείαν κεκτημένος τῆς δόξης τὴν λαμπρότητα· καὶ σαρκωθεὶς ὁ αὐτός ἐστιν, ἐν τῷ αὐτῷ μένων τῆς θείας φανότητος. Καὶ δοξάζεται μὲν ἡ σὰρξ ἅμα τῇ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγωγῇ, καὶ ἡ τῆς θεότητος δόξα καὶ δόξα τοῦ σώματος λέγεται. Εἷς γάρ ἐστι τοῦτο κἀκεῖνο Χριστὸς, τῷ Πατρὶ ὁμοούσιος, καὶ ἡμῖν συμφυὴς καὶ ὁμόφυλος. Εἰ καὶ τοίνυν οὐδέποτε τὸ σῶμα τὸ ἅγιον ἀμέτοχον τῆς θείας δόξης ὑφέστηκεν, ἀλλ' ἐξ ἄκρας ἑνώσεως τῆς καθ' ὑπόστασιν τὴν δόξαν τῆς ἀοράτου θεότητος τελείως πεπλούτηκεν, ὡς μίαν καὶ τὴν αὐτὴν εἶναι δόξαν τοῦ Λόγου καὶ τῆς σαρκὸς, ἀλλ' ἀφανὴς ἡ δόξα ὑπάρχουσα τῷ φαινομένῳ σώματι, τοῖς μὴ χωροῦσι τὰ καὶ ἀγγέλοις ἀθέατα, τῆς σαρκὸς δεσμίοις ἀόρατος ἐχρημάτιζε. Μεταμορφοῦται τοίνυν, οὐχ ὃ οὐκ ἦν προσλαβόμενος, ἀλλ' ὃπερ ἦν τοῖς οἰκείοις μαθηταῖς ἐκφαινόμενος, διανοίγων τούτων τὰ ὄμματα, καὶ ἐκ τυφλῶν ἐργαζόμενος βλέποντας. Καὶ τοῦτό ἐστι τὸ, Μετεμορφώθη ἔμπροσθεν αὐτῶν. Μένων γὰρ αὐτὸς ἐν ταυτότητι, παρ' ὃ τὸ πρὶν ἐφαίνετο, ἕτερον νῦν τοῖς μαθηταῖς ἑωρᾶτο φαινόμενος. ιγʹ. Καὶ ἔλαμψε τὸ πρόσωπον αὐτοῦ ὡς ἥλιος, τοῦ τὸν ἥλιον ἐξουσίᾳ πολλῇ δᾳδουχήσαντος· τοῦ τὸ φῶς τὸ πρὸ ἡλίου κτίσαντος, καὶ φωστῆρα τὸν ἥλιον φωτὸς δοχεῖον τεκτῃναμένου μετέπειτα. Αὐτὸς γάρ ἐστι τὸ φῶς τὸ ἀληθινὸν, τὸ ἐξ ἀληθινοῦ καὶ ἀΰλου 96.565 φωτὸς ἀϊδίως γεννώμενον, ὁ ἐκ Πατρὸς ἐνυπόστατος Λόγος, τὸ τῆς δόξης ἀπαύγασμα, ὁ φυσικὸς χαρακτὴρ τῆς τοῦ Θεοῦ καὶ Πατρὸς ὑποστάσεως τούτου τὸ