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of the savior, is small in comparison with having made the rational substance, the heavens, the souls. But those of the apostles, even if 16 they were lesser than those of the savior, since it is beyond their own power, are said to be greater than what the savior has done; for greater than these they could not do. But Jesus has both done and always does. And the apostle also: for "we see Jesus made lower on account of the suffering of death". He was made lower on account of the suffering of death, but he was crowned "with glory and honor". The lowering brought glory, and indeed it brought the greatest. "I reckon" that "the sufferings of this present time are not worthy to be compared with the glory which shall be revealed". But the sufferings of Christ are those which his imitators have suffered, he himself having suffered first. "Great" then is his glory". Even if it be a cross, even if death, if you see the purpose of salvation and the one who saves, it is something great. But the glory of others is not great. Certainly they sometimes had glory, but for some the glory departed while they were still living. Thus indeed I have also heard what is said in Isaiah: "and of his peace there will be no end". "In his days righteousness and abundance of peace will flourish, until the moon is taken away". Consider the peace that has dawned; for it prevails until the consummation; for the taking away of the moon signifies nothing other than the consummation, when "the sun will be darkened, and the moon will not give its light". The peace is not in one nation, not on earth alone; for "he has made peace through the blood of his cross" not only "things on earth", but also "things in heaven". 6 You will put glory and magnificence upon him. The glory and the magnificence are put upon him with this great glory that came to be in his salvation. And magnificence is matters and endeavors in which propriety exists. The works that come from virtue are done fittingly. But many things do not seem to men to be done fittingly, and they are not truly fitting; as I have also said concerning glory, that there are ranks and petty glories that are not such as men suppose them to be, but they have been conceived by them as such. They speak of magnificence, then—for now take the meaning from the text, from the narrative: there are sponsors of games, and if they are petty, they diminish the games and the expenses from a petty intention, and they seem to do what is fitting for the prize-giver, but they do it in a petty way, and these are called mean; for they are not extravagant so as to be found in no way less fitting than the sponsors of games before them. This then is called magnificence, when in that which is done fittingly there is greatness. And it is especially magnificence when what is fitting is for its own sake, not for the sake of something else. 17 Come now, let us say, if someone who is rich spends great sums on small matters and small festivals, this one is not magnificent. It is an excess of magnificence, just as we say that rashness is an excess of courage and superstition an excess of piety. For instance, let someone prepare a breakfast for fellow dice-players and spend as much as another does not spend on weddings. This one is not magnificent. It is done for the sake of vainglory. But magnificence is not done for the sake of vainglory. Being led by the hand from sensible things let us come to the things concerning which is the discourse; what is fitting the savior has worked in great things. And the just man indeed shows what is fitting in great things to men. What is greater than to save the inhabited world, than to make peace not only in earthly things, but also in heavenly things? What is greater than to accomplish that for which heavenly things, earthly things, and things under the earth bend the knee to the savior to the glory of God the Father? This glory is magnificence and is akin to comeliness. And so concerning God himself it is said that: "The Lord has reigned, he has clothed himself with comeliness". This comeliness and magnificence are the same thing. To whom was it fitting to save men other than to him who had no sin? He did not have

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σωτῆρος, μικρά ἐστιν ὡς πρὸς τὸ πεποιηκέναι τὴν λογικὴν οὐσίαν, τοὺς οὐρανούς, τὰς ψυχάς. τὰ δὲ τῶν ἀποστόλων, κἂν 16 καταδεέστερα ἦσαν τῶν τοῦ σωτῆρος, ἐπεὶ ὑπὲρ δύναμιν τὴν αὐτῶν ἐστιν, μᾶλλον μείζονα λέγονται ὧν ὁ σω̣τὴρ̣ πεποίηκεν· τούτων γὰρ μείζονα οὐκ ἠδύναντο ποιῆσαι. Ἰησοῦς δὲ καὶ πεποίηκεν καὶ ἀεὶ ποιεῖ. καὶ ὁ ἀπόστολος δέ· "τὸν" γὰρ "ἐλαττούμενον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου". ἠλαττώθη διὰ τὸ πάθημα τοῦ θανάτου, ἀλλὰ "δόξῃ καὶ τιμῇ" ἐστέφθη. ἡ ἐλάττωσις δόξα̣ν̣ ἤγαγεν, καὶ μεγίστην γε ἤγαγεν. "λογίζομαι" δὲ "ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν ἀποκαλύπτεσθαι δόξαν". τὰ παθήματα δὲ τοῦ Χριστοῦ ἐκεῖνά ἐστιν̣ ἃ πεπόνθασιν οἱ μιμηταὶ αὐτοῦ, αὐτοῦ πρότερον παθόντος. "μεγάλη" οὖν ἡ δόξα αὐτοῦ". κἂν σταυρὸς ᾖ, κἂν θάνατος, ἐὰν τὸν σκοπὸν τῆς σωτηρίας καὶ τὸν σῴζοντα ἴδῃς, μεγάλη τίς ἐστιν. οὐ μεγάλη δέ ἐστιν ἡ τῶν ἄλλων. ἀμέλει γοῦν ἔσ̣θ' ὅτ̣ε̣ εἶχον τὴν δόξαν, ἐνίων δὲ καὶ ἀπέβη ἡ δόξα ἔτι ζώντων. οὕτω γοῦν ἤκουσα καὶ τοῦ ἐν̣ Ἰσαίᾳ λεγομένου· "καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον". "ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης ἕως οὗ ἀνταναιρεθῇ ἡ σελήνη". τὴν εἰρήνη̣ν σκόπει τὴν ἀνατείλασαν· μέχρι γὰρ συντελείας κρατεῖ· οὐδὲν γὰρ ἕτερον ἡ ἀνταναίρεσις τῆς σελήνης δηλοῖ ἢ τὴν συντέλειαν, ὅτε "ὁ ἥλιος σκοτισθήσεται καὶ ἡ σελήνη οὐ δώσει φῶς αὐτῆς". οὐκ ἐν ἑνὶ ἔθνει ἐστὶν ἡ εἰρήνη, οὐκ ἐπὶ γῆς μόνης· "εἰρηνοποίησεν" γὰρ "διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ" οὐ "τὰ ἐπὶ γῆς" μόνα, ἀλλὰ καὶ "τὰ ἐν οὐρανοῖς". 6 δόξαν καὶ μεγαλοπρέπειαν ἐπιθήσεις ἐπ' αὐτόν. ἡ δόξα καὶ ἡ μεγαλοπρέπεια ἐπιτίθεται ἐπ' αὐτὸν μετὰ τῆς δόξης ταύτης τῆς μεγάλης τῆς ὑπαρξάσης ἐν τῷ σωτηρίῳ αὐτοῦ. καὶ μεγαλοπρέπειά ἐστιν πράγματα καὶ σπουδάσματα ἐν οἷς ὑπάρχει τὸ πρέπον. τὰ ἔργ̣α τὰ ἐξ ἀρετῆς γινόμενα πρεπόντως γίνεται. πολλὰ δὲ οὐκ ἀνθρώποις δοκεῖ π̣ρεπόντως γίνεσθαι, οὔκ εἰσιν δὲ ἀληθῶς πρέποντα· ὡς καὶ περὶ δόξης εἴρηκα, ὅτι ἔστιν ἀξιώματα καὶ δοξάρια οὐκ ὄντα τοιαῦτα, οἷα νομίζουσιν αὐτὰ οἱ ἄνθρωποι, ἀλλ' ὑπε̣λήφθη αὐτοῖς τοιαῦτα. μεγαλοπρέπειαν οὖν λέγουσιν οἷον-τέως ἀπὸ τοῦ ῥητοῦ λάβε, τῆς ἱστορίας, τὴν ἔννοιαν· εἰσὶν ἀγωνοθέται, καὶ ἐὰν ὦσιν μικρολόγοι, ἐλαττου῀̣σ̣ιν τοὺς ἀγῶνας καὶ τὰ ἀναλώματα ἀπὸ μικρᾶς προαιρέσεως, καὶ δοκοῦσιν καὶ τὸ πρ̣έπ̣ο̣ν ποιεῖν τῷ ἀθλοθέτῃ, μικρῶς δὲ αὐτὸ ποιοῦσιν, καὶ λέγονται οὗτοι μικροπρεπεῖς· οὔκ εἰσιν γὰρ ὑπερβάλλοντες ὡς μηδενὸς ἐλάττω ἐν τῷ πρέπειν εὑρεθῆναι τῶν πρὸ αὐτῶν ἀγωνοθετῶν. αὕτη οὖν μεγαλοπρέπεια λέγεται, ὅταν ἐν τῷ πρεπόν̣τως γενομένῳ μέγεθος ᾖ. τότε δὲ μάλιστα μεγαλοπρέπειά ἐστιν, ὅτε μὴ ἄλλου τιν̣ὸς ἕνεκα, ἀλλ' αὐτοῦ χάριν τὸ πρέπον ἐστίν. 17 φέρε δὲ εἰπεῖν, ἐάν τις πλούσιος ὢν̣ ἐν μικροῖς πράγμασιν καὶ μικραῖς πανηγύρεσιν μεγάλα ἀναλίσκῃ, οὔκ ἐστιν οὗτος μεγαλοπρεπής. ὑπερβολή ἐστιν μεγαλοπρεπείας, ὡς λέγομεν τὴν θρασύτητα ὑπερβολὴν εἶναι ἀνδρείας καὶ δεισιδαιμονίαν ὑπερβολὴν εὐσεβείας. οἷον συνκυβευταῖς τις ποιείτω ἄριστον καὶ ἀναλισκέτω ὅσα οὐκ ἀναλίσκει ἄλλος ἐν γάμοις. οὗτος οὐ μεγα̣λοπρεπής ἐστιν. κενοδοξίας χάριν γίνεται. ἡ δὲ μεγαλοπρέπεια οὐ κενοδοξίας χάριν γ̣ίνεται. ἐκ τῶν αἰσθητῶν χειραγωγούμενοι ἔλθωμεν εἰς τὰ περὶ ὧν ὁ λόγος· τὸ πρέπον ὁ σωτὴρ ἐν μεγάλοις εἰργάσατο. καὶ ὁ δίκαιος μὲν ἄνθρωποις ἐν μεγάλοις τὸ πρέπον δείκνυσιν. τί μεῖζόν ἐστιν τοῦ σῶσαι τὴν οἰκουμένην, τοῦ εἰρηνοποιῆσαι οὐ τὰ ἐπίγεια μόνα, ἀλλὰ καὶ τὰ ἐπουράνια; τί μεῖζόν ἐστιν τοῦ κατορθῶσαι ἐκεῖνο ἐφ' ᾧ τὰ ἐπουράνια, τὰ ἐπίγεια, τὰ καταχθόνια κλίνουσιν γόνυ τῷ σωτῆρι εἰς δόξαν θεοῦ πατρός; αὕτη ἡ δόξα μεγαλοπρέπειά ἐστιν καὶ συνγένει αν ἔχει πρὸς εὐπρέπειαν. καὶ περὶ αὐτοῦ οὖν τοῦ θεοῦ λέγεται ὅτι· "ὁ κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο". ἡ εὐπρέπεια αὕτη καὶ ἡ μεγαλοπρέπεια ταὐτόν ἐστιν. τίνι ἔπρεπεν σῶσαι τοὺς ἀνθρώπους ἢ τῷ ἁμαρτίαν μὴ ἐσχηκότι; οὐκ ἔσχεν