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all the gifts of the most holy Spirit; but in each nature let us worship the one Son. And again, the blessed Paul, calling David to witness, who says: “Lord, what is man that you are mindful of him, or the son of man that you visit him? You have made him a little lower than the angels; you have crowned him with glory and honor.” He 75.1457 added: “But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that he by the grace of God might taste death for everyone.” And this most clearly shows the perfection of the man who was assumed; for it says: “What is man, that you are mindful of him?” but what is man, also embracing the whole nature at once; and having addressed as Lord, the indwelling God the Word, who was mindful of his own image, who used ineffable love for humanity; but as man, the temple assumed from us, which he visited by his presence, and joined to himself, and by the union wrought salvation; and interpreting this, he said: “But we see Jesus, who was made a little lower than the angels, for the suffering of death.” But it was not the immortal God the Word who died, but the mortal nature. Therefore he was also made a little lower than the angels, because they are immortal, but this nature is mortal. But God the Word is not lower than the angels, but Lord of the angels; “For by him all things were created, whether visible or invisible, whether thrones or dominions or principalities or powers, whether angels or authorities; all things were created through him and for him.” And after many things, again: “Who in the days,” he says, “of his flesh, when he had offered up prayers and supplications, with vehement cries and tears to him who was able to save him from death, and was heard because of his godly fear.” Though he was a Son, he learned obedience by the things which he suffered. And having been perfected, he became the author of eternal salvation to all who obey him. Who then is the one who prays, and offers up prayers and supplications with vehement cries and tears? Who is the one who lived in godly fear, and on this account persuaded him whom he beseeched? Who is the one who learned obedience from the things which he suffered, taking experience as his teacher, and not knowing this before the experience? Who is the one who received perfection by degrees? Not God the Word, the perfect one, who knows all things before their beginning, but not learning by experience; the one who has all men in reverence, but is not himself reverent; the one who has wiped away every tear from every face, but is not compelled to weep from pain; the impassible and immortal one, but not the one fearing death and with a cry beseeching to be delivered from death. Therefore these things are proper to the assumed humanity, which both feared death and continued in prayer, while the indwelling Godhead gave way to fear, so that through the sufferings the nature of what was taken might be shown. And again: “For surely he does not take hold of angels, but he takes hold of the seed of Abraham. Therefore, in all things he had to be made like his brethren, that he might be a propitiation for the sins of the people.” For in that he himself has suffered, being tempted, he is able to aid those who are tempted. And after a little: “For we do not have a High Priest who cannot sympathize with our weaknesses, but was 75.1460 in all points tempted as we are, yet without sin. Therefore the seed of Abraham is other than the one who takes hold of it.” But the blessed Paul knows the Savior Christ according to the flesh to be the seed of Abraham: “For he does not say,” he says, “‘And to your seeds,’ as of many, but as of one, ‘And to your seed,’ who is Christ.” And to be tempted in like manner without sin is not proper to God the Word, but to the assumed seed. 22. That Jesus is called both God the Word and man. Thus the most divine

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μενον πάντα τὰ χαρίσματα τοῦ παναγίου Πνεύμα τος· ἐν ἑκατέρᾳ δὲ φύσει τὸν ἕνα Υἱὸν προσκυνή σωμεν Καὶ αὖθις δὲ ὁ μακάριος Παῦλος τὸν ∆αβὶδ καλέ σας εἰς μαρτυρίαν λέγοντα· «Κύριε, τί ἐστιν ἄν θρωπος ὅτι μιμνήσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου ὅτι ἐπισκέπτῃ αὐτόν; Ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους, δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν·» ἐπ 75.1457 ήγαγε· «Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττω μένον βλέπομεν Ἰησοῦν, διὰ τὸ πάθημα τοῦ θανά του, δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι Θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.» Τοῦτο δὲ μά λιστα σαφῶς δείκνυσι τοῦ ἀναληφθέντος ἀνθρώπου τὸ τέλειον· καὶ γάρ φησι· «Τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ;» ἀλλὰ τί ἐστιν ἄνθρωπος, καὶ πᾶσαν ὁμοῦ τὴν φύσιν περιλαβών· καὶ Κύριον μὲν προσαγορεύσας, τὸν ἐνοικήσαντα Θεὸν Λόγον, τὸν τῆς οἰκείας εἰκόνος μνησθέντα, τὸν ἀῤῥήτῳ φιλαν θρωπίᾳ χρησάμενον· ἄνθρωπον δὲ τὸν ἐξ ἡμῶν ἀναληφθέντα ναὸν, ὃν τῇ παρουσίᾳ ἐπεσκέψατο, καὶ ἑαυτῷ συνῆψε, καὶ τῇ ἑνώσει τὴν σωτηρίαν εἰργά σατο· καὶ τοῦτο ἑρμηνεύων ἔφη· «Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου.» Ἀπέθανε δὲ οὐχ ὁ ἀθάνατος Θεὸς Λόγος, ἀλλ' ἡ θνητὴ φύσις. ∆ιὸ καὶ ἠλαττοῦτο βραχύ τι παρ' ἀγγέλους, τῷ τοὺς μὲν ἀθανάτους εἶναι, τὴν δὲ θνητήν. Ὁ δὲ Θεὸς Λόγος οὐκ ἐλάττων ἀγγέλων, ἀλλὰ δεσπότης ἀγγέλων· «Ἐν αὐτῷ γὰρ ἐκτίσθη τὰ πάντα, εἴτε ὁρατὰ, εἴτε ἀόρατα, εἴτε Θρόνοι, εἴτε Κυριότητες, εἴτε Ἀρχαὶ, εἴτε Ἐξουσίαι,εἴτε Ἄγγελοι, εἴτε ∆υνάμεις· πάντα δὲ δι' αὐτοῦ, καὶ εἰς αὐτὸν ἔκτισται.» Καὶ μετὰ πολλὰ πάλιν· «Ὃς ἐν ταῖς ἡμέραις, φησὶ, τῆς σαρκὸς αὐτοῦ δεήσεις καὶ ἱκετηρίας πρὸς τὸν δυνάμενον αὐτὸν ἐκ θανάτου ῥύ σασθαι μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσ ενεγκὼν, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας.» Καίπερ ὢν Υἱὸς, ἔμαθεν ἐξ ὧν ἔπαθε τὴν ὑπακοὴν, καὶ τελειωθεὶς γέγονεν ἅπασι τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου. Τίς τοίνυν ὁ προσευχόμενος, καὶ δεήσεις καὶ ἱκε τηρίας μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενεγ κών; Τίς ὁ ἐν εὐλαβείᾳ συζήσας, καὶ διὰ τοῦτο ὃν ἱκέτευσε πείσας; Τίς ὁ μαθὼν ἀφ' ὧν ἔπαθε τὴν ὑπακοὴν, καὶ τὴν πεῖραν λαβὼν διδάσκαλον, καὶ ταύ την ἀγνοῶν πρὸ τῆς πείρας; Τίς ὁ λαβὼν κατὰ μέρος τὴν τελειότητα; Οὐχ ὁ Θεὸς Λόγος, ὁ τέλειος, ὁ εἰ δὼς πάντα πρὶν γενέσεως αὐτῶν, ἀλλ' οὐ τῇ πείρᾳ μανθάνων· ὁ πάντας ἔχων εὐλαβουμένους, ἀλλ' οὐκ αὐτὸς εὐλαβούμενος· ὁ ἀφελόμενος πᾶν δάκρυον ἀπὸ παντὸς προσώπου, ἀλλ' οὐ δακρύειν ὑπ' ὀδύνης ἀνα γκαζόμενος· ὁ ἀπαθὴς καὶ ἀθάνατος, ἀλλ' οὐ δεδιὼς τὸν θάνατον, καὶ μετὰ κραυγῆς ἱκετεύων ἀπαλλα γῆναι θανάτου. Οὐκοῦν ἴδια ταῦτα τῆς ἀναληφθείσης ἀνθρωπότητος, ἣ καὶ τὸν θάνατον ἐδεδίει, καὶ δι ετέλει προσευχομένη, τῆς ἐνοικούσης Θεότητος τῷ φόβῳ παραχωρούσης, ἵνα διὰ τῶν παθημάτων δει χθῇ τοῦ ληφθέντος ἡ φύσις. Καὶ πάλιν· «Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται· ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, εἰς τὸ ἱλάσκεσθαι ταῖς ἁμαρτίαις τοῦ λαοῦ.» Ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθεὶς, δύναται τοῖς πειραζομένοις βοηθῆσαι. Καὶ μετ' ὀλίγα· «Οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυ νάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπει 75.1460 ραμένον δὲ κατὰ πάντα καθ' ὁμοιότητα χωρὶς ἁμαρ τίας. Ἕτερον τοίνυν τὸ τοῦ Ἀβραὰμ σπέρμα παρὰ τὸν ἐπιλαμβανόμενον τούτου.» Σπέρμα δὲ Ἀβραὰμ οἶδεν ὁ μακάριος Παῦλος τὸν Σωτῆρα Χριστὸν κατὰ σάρκα· «Οὐ γὰρ εἶπε, φησὶ, Καὶ τοῖς σπέρμασί σου, ὡς ἐπὶ πολλῶν, ἀλλ' ὡς ἐφ' ἑνὸς, Καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός.» Καὶ τὸ πειραθῆναι δὲ καθ' ὁμοιότητα χωρὶς ἁμαρτίας, οὐ τοῦ Θεοῦ Λόγου ἴδιον, ἀλλὰ τοῦ ἀναληφθέντος σπέρματος. ΚΒʹ. Ὅτι Ἰησοῦς καὶ Θεὸς Λόγος καὶ ἄνθρωπος λέγεται. Οὕτως ὁ θειότατος