But if I cast out 1020 the demons by the finger of God. For when the Scripture names Christ the arm of the Father, it calls the Holy Spirit the finger of God; and when it names the Son of God the Word, it says the Holy Spirit is the breath of God. And again the Apostle says: When he delivers the kingdom to God the Father, when he has abolished every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be abolished is death; for he has subjected all things under his feet. But when it says, "All things are subjected," it is plain that it is except for him who subjected all things to him. And when all things are subjected to him, then the Son himself will also be subjected to him who subjected all things to him, that God may be all in all. He speaks of the subjection of the world subjected in his flesh. For concerning his divine kingdom Daniel expressed, saying: And of his kingdom there will be no end. Just as Luke also says the angel Gabriel had said to the Virgin concerning the Lord: And he will reign, he says, forever, and of his kingdom there will be no end. But the Apostle says his kingdom has an end. For he must reign, he says, until he has put all his enemies under his feet. Likewise also David: The Lord, he says, said to my Lord: Sit at my right hand, until I make your enemies a footstool for your feet. Therefore, his saying, sit, signifies a beginning; and his saying, until your enemies are put, shows an end. And when all things are subjected to him, then the Son himself will also be subjected to him who subjected all things to him; that God may be all in all. This is, when he says we all are subjected to the Son, we are found to be his members, and we become to him sons of God. For you, he says, are one in Christ Jesus; then he himself will be subjected on our behalf to the Father, as head over his own members. For with his members not yet all subjected, he, their head, is not yet subjected to the Father, awaiting his own members. But if he were one of the subjected, he would have been subjected to the Father from the beginning, and would not have done this at the end. For we are those who in 1021 him are subjected to the Father, and we are those who in him reign, until our enemies are put under our feet; for because of our enemies the Master of the heavens has become in our likeness, and has taken the human throne of David his father according to the flesh in order to rebuild and restore it. So that, when it is restored, we might all reign in him, and he might deliver the human kingdom, set aright, to the Father, That God may be all in all, reigning through him, as through the Word of God, after he has reigned through him, as through a human savior. And when Peter says: Therefore let all the house of Israel know for certain, that God has made this Jesus, whom you crucified, both Lord and Christ; he is not speaking about his divinity, that he made him both Lord and Christ, but about his humanity, which is the whole Church, ruling and reigning in him after he was crucified; and being anointed into the kingdom of heaven, that it might reign with him, who for its sake emptied himself, and took it up through the form of a servant. For the Word and the Son of God was always Lord and God; and not after being crucified was he made Lord and Christ; but, as I said before, his divinity made his humanity Lord and Christ; and when he says: Father, if it is possible, let this cup pass from me; yet not my will be done, but yours; and, The Spirit is willing, but the flesh is weak; he shows two wills here, the one human, which is of the flesh; the other divine, which is of God. For the human will, on account of the weakness of the flesh, shrinks from the passion; but his divine will is willing. And just as Peter, hearing about the passion, was afraid, and said: Far be it from you, Lord; but the Lord rebuking him says: Get

Εἰ δὲ ἐγὼ ἐν δακτύλῳ Θεοῦ ἐκβάλλω 1020 τὰ δαιμόνια. Ὅτε γὰρ ἡ Γραφὴ τὸν Χριστὸν βραχίονα ὀνομάζει τοῦ Πατρὸς, τὸ ἅγιον Πνεῦμα δάκτυλον Θεοῦ καλεῖ· καὶ ὅτε δὲ τὸν Υἱὸν Θεοῦ Λόγον ὀνομάζει, τὸ ἅγιον Πνεῦμα ἐμφύσημα τοῦ Θεοῦ λέγει. Καὶ πάλιν λέγει ὁ Ἀπόστολος· Ὅταν παραδιδῷ τὴν βασιλείαν τῷ Θεῷ καὶ Πατρὶ, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν. ∆εῖ γὰρ αὐτὸν βασιλεύειν ἄχρις ἂν θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ. Ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος· πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. Ὅταν δὲ εἴπῃ, ὅτι Πάντα ὑποτέτακται, δῆλον, ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. Ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ Υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ Θεὸς τὰ πάντα ἐν πᾶσι. Περὶ τῆς ὑποταγῆς τοῦ κόσμου λέγει τῆς ἐν σαρκὶ αὐτοῦ ὑποτεταγμένης. Περὶ γὰρ τῆς βασιλείας αὐτοῦ τῆς θεϊκῆς ∆ανιὴλ ἐξέφρασε λέγων· Καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. Καθὼς καὶ ὁ Λουκᾶς λέγει τὸν ἄγγελον Γαβριὴλ εἰρηκέναι πρὸς τὴν Παρθένον περὶ τοῦ Κυρίου· Καὶ βασιλεύσει, φησὶν, εἰς τὸν αἰῶνα καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. Ὁ δὲ Ἀπόστολος λέγει τέλος ἔχειν τὴν βασιλείαν αὐτοῦ. ∆εῖ γὰρ αὐτὸν βασιλεύειν, φησὶν, ἄχρις ἂν θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ. Ὁμοίως δὲ καὶ ὁ ∆αβίδ· Εἶπε, φησὶν, ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Τὸ λέγειν οὖν αὐτὸν, κάθου, ἀρχὴν σημαίνει· καὶ τὸ λέγειν, ἕως τεθῶσιν οἱ ἐχθροί σου, τέλος δείκνυσιν. Ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ Υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα· ἵνα ᾖ ὁ Θεὸς τὰ πάντα ἐν πᾶσι. Τοῦτο δέ ἐστιν, ὅταν φησὶν ὑποταγῶμεν οἱ πάντες τῷ Υἱῷ, εὑρεθῶμεν αὐτοῦ μέλη, καὶ γενώμεθα αὐτῷ εἰς υἱοὺς Θεοῦ. Ὑμεῖς γὰρ, φησὶν, εἷς ἐστε ἐν Χριστῷ Ἰησοῦ· τότε δὲ αὐτὸς ὑποταγήσεται ἀνθ' ἡμῶν τῷ Πατρὶ, ὡς κεφαλὴ ὑπὲρ τῶν ἰδίων μελῶν. Τῶν γὰρ μελῶν αὐτοῦ μηδέπω ὑποταγέντων πάντων, αὐτὸς, ἡ κεφαλὴ αὐτῶν, οὔπω ὑποτέτακται τῷ Πατρὶ, ἀναμένων τὰ ἴδια μέλη. Εἰ δὲ ἦν εἷς τῶν ὑποτεταγμένων, ἐξ ἀρχῆς ἂν ὑπετάσσετο τῷ Πατρὶ, καὶ οὐκ ἐπὶ τοῦ τέλους τοῦτο ἐποίει. Ἡμεῖς γάρ ἐσμεν οἱ ἐν 1021 αὐτῷ ὑποτασσόμενοι τῷ Πατρὶ, καὶ ἡμεῖς ἐσμεν οἱ ἐν αὐτῷ βασιλεύοντες, ἕως ἂν τεθῶσιν οἱ ἐχθροὶ ἡμῶν ὑπὸ τοὺς πόδας ἡμῶν· διὰ γὰρ τοὺς ἐχθροὺς ἡμῶν ὁ ∆εσπότης τῶν οὐρανῶν ἐν ὁμοιώματι ἡμῶν γέγονε, καὶ ἔλαβε τὸν ἀνθρώπινον θρόνον ∆αβὶδ τοῦ κατὰ σάρκα πατρὸς αὐτοῦ εἰς τὸ ἀνοικοδομῆσαι καὶ ἀνορθῶσαι αὐτόν. Ἵνα, ὅταν ἀνορθωθῇ, οἱ πάντες ἐν αὐτῷ βασιλεύσωμεν, καὶ παραδῷ τὴν ἀνθρωπίνην βασιλείαν κατωρθωμένην τῷ Πατρὶ, Ἵνα ᾖ ὁ Θεὸς τὰ πάντα ἐν πᾶσι, βασιλεύων δι' αὐτοῦ, ὡς διὰ Λόγου Θεοῦ, μετὰ τὸ βασιλεῦσαι αὐτὸν δι' αὐτοῦ, ὡς δι' ἀνθρώπου σωτῆρος. Καὶ ὅταν λέγῃ ὁ Πέτρος· Ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ, ὅτι καὶ Κύριον καὶ Χριστὸν αὐτὸν ἐποίησεν ὁ Θεὸς τοῦτον τὸν Ἰησοῦν, ὃν ὑμεῖς ἐσταυρώσατε· οὐ περὶ τῆς θεότητος αὐτοῦ λέγει, ὅτι καὶ Κύριον αὐτὸν καὶ Χριστὸν ἐποίησεν, ἀλλὰ περὶ τῆς ἀνθρωπότητος αὐτοῦ, ἥτις ἐστὶ πᾶσα ἡ Ἐκκλησία, ἡ ἐν αὐτῷ κυριεύουσα καὶ βασιλεύουσα μετὰ τὸ αὐτὸν σταυρωθῆναι· καὶ χριομένη εἰς βασιλείαν οὐρανῶν, ἵνα συμβασιλεύσῃ αὐτῷ, τῷ δι' αὐτὴν ἑαυτὸν κενώσαντι, καὶ ἀναλαβόντι αὐτὴν διὰ τῆς δουλικῆς μορφῆς. Ὁ γὰρ Λόγος καὶ ὁ Υἱὸς τοῦ Θεοῦ ἀεὶ ἦν Κύριος καὶ Θεός· καὶ οὐ μετὰ τὸ σταυρωθῆναι ἐποιήθη Κύριος καὶ Χριστός· ἀλλὰ, ὡς προεῖπον, τὴν ἀνθρωπότητα αὐτοῦ ἐποίησεν ἡ θεότης αὐτοῦ Κύριον καὶ Χριστόν· καὶ ὅταν λέγῃ· Πάτερ, εἰ δυνατὸν, τὸ ποτήριον τοῦτο παρελθέτω ἀπ' ἐμοῦ· πλὴν μὴ τὸ ἐμὸν θέλημα γένηται, ἀλλὰ τὸ σόν· καὶ, Τὸ μὲν Πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής· δύο θελήματα ἐνταῦθα δείκνυσι, τὸ μὲν ἀνθρώπινον, ὅπερ ἐστὶ τῆς σαρκός· τὸ δὲ θεϊκὸν, ὅπερ Θεοῦ. Τὸ γὰρ ἀνθρώπινον διὰ τὴν ἀσθένειαν τῆς σαρκὸς παραιτεῖται τὸ πάθος· τὸ δὲ θεϊκὸν αὐτοῦ πρόθυμον. Ὥσπερ δὲ ὁ Πέτρος ἀκούσας περὶ τοῦ πάθους ἐδειλίασε, καὶ εἶπεν· Ἵλεώς σοι, Κύριε· ἐπιτιμῶν δὲ αὐτῷ ὁ Κύριος λέγει· Ὕπαγε