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having been left behind from the two who entered into Sodom at the time of the destruction. But concerning the one who had ascended, scripture says, “and the Lord rained on Sodom and Gomorrah from the Lord fire and brimstone;” and there was no need for the phrase 29.8 to say my God and your God. And Moses says in the ode, “and let all the angels of God worship him.” But if it says “angels of God” and “fire from the Lord” and does not say angels only, it is to show the one kingdom of the Father and the Son, the angels not being divided into principalities, but being of God, and worshipping the Son and God; for an angel does not worship an angel. And nowhere here is my God and your God. 30.1 But David says, “The Lord said to my Lord, sit at my right hand, until I make your enemies a footstool for your feet.” Lord, he says, to my Lord; for the economy of the flesh was not yet, for which reason it was necessary for him to say my God and your God. 30.2 “Behold, the virgin shall conceive and bear a son, and you shall call his name Emmanuel, which is interpreted, God with us;” 30.3 and there was not yet a need to say my God and your God. And, “You, Bethlehem, house of Ephrathah, are not least to be among the thousands of Judah; for out of you shall come forth to me one to be ruler in Israel, and his goings forth are from the beginning, from the days of eternity,” and according to other copies, “And you, Bethlehem, are by no means least among the rulers of Judah; for out of you shall come a ruler who will shepherd my people Israel.” And you see that there was not yet a need to say my God and your 30.4 God. But when the prophecy of Jeremiah and likewise Isaiah was being fulfilled, that the Word be born of a virgin and have flesh, just as Jeremiah says, “and he is a man. And who will know him?,” then, having partaken of the flesh and having formed for himself, without seed of man from Mary the Theotokos, the same holy flesh, according to what was said, “born of a woman,” and having partaken of what is ours for the sake 30.5 of what is ours, he says, “my God;” but because of the eternal genuineness of his nature he says “my Father,” and because of his grace toward his disciples, “your Father,” but because of the nature of his disciples in relation to his divinity and that of his eternal Father, 30.6 “your God.” For he is God of the disciples, but Father of the Lord by nature, and Father of the disciples by grace; and the Father is God of the Son because of the flesh, but Father because of the eternal and incomprehensible nature of his generation and genuineness, because in truth he is his Father, having begotten him timelessly and without beginning according to the Godhead. 30.7 But it was necessary to call him his God because of the economy which he made for our sake, being always with the Father, begotten without beginning as the Word, but in the flesh born from Mary in the last days according to the flesh, from Mary the same holy virgin through the Holy Spirit. 31.1 Let them therefore understand the deep things of God's dispensation and not turn grace into ingratitude, reckoning as dishonor to the ineffable and incomprehensible nature of God the salvation that is for us. 31.2 But, they say, concerning God it is written, “he will not hunger nor thirst, nor is there any searching of his understanding,” but concerning the Son, that he hungered in the desert during the temptation. And it says, “our God will not grow weary,” but the Lord Jesus grew weary on the journey; and, “he who keeps Israel will not slumber nor sleep,” but, 31.3 it says, the Lord slept in the boat. O vain suspicions of those who think such things. For not only did the holy Word, coming for our sake, take upon himself our burdens, but he also became subject to touch and took flesh and was found as a man and was seized by the scribes and * as he says, “I gave my back to the whips, and the

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ἀπολειφθέντος ἀπὸ τῶν δύο τῶν εἰσελθόντων εἰς Σόδομα ἐπὶ τῇ καταστροφῇ. περὶ δὲ τοῦ ἀναβεβηκότος φησὶν ἡ γραφή «καὶ ἔβρεξε κύριος ἐπὶ Σόδομα καὶ Γόμορρα παρὰ κυρίου πῦρ καὶ θεῖον»· καὶ οὐκ ἦν τῆς λέξεως χρεία 29.8 τοῦ εἰπεῖν θεόν μου καὶ θεὸν ὑμῶν. καὶ Μωυσῆς φησιν ἐν τῇ ᾠδῇ «καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ». ἐὰν δὲ εἴπῃ «ἄγγελοι θεοῦ» καὶ «πῦρ παρὰ κυρίου» καὶ μὴ εἴπῃ ἄγγελοι μόνον, ἵνα δείξῃ τοῦ πατρὸς καὶ τοῦ υἱοῦ ἓν βασίλειον, τῶν ἀγγέλων μὴ μεριζομένων εἰς ἀρχάς, ἀλλὰ θεοῦ ὄντων, προσκυνούντων δὲ τῷ υἱῷ καὶ θεῷ· ἄγγελος γὰρ ἀγγέλῳ οὐ προσκυνεῖ. καὶ οὐδαμοῦ ἐνταῦθα τὸ θεός μου καὶ θεὸς ὑμῶν. 30.1 ∆αυὶδ δέ φησιν «εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου». κύριος, φησί, τῷ κυρίῳ μου· ἡ γὰρ οἰκονομία τῆς σαρκὸς οὔπω ἦν, ἧς χάριν χρεία ἦν εἰπεῖν αὐτὸν θεόν μου καὶ θεὸν ὑμῶν. 30.2 «ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὅ ἐστιν ἑρμηνευόμενον μεθ' ἡμῶν ὁ 30.3 θεός»· καὶ οὔπω χρεία ἦν εἰπεῖν θεόν μου καὶ θεὸν ὑμῶν. καί «σὺ Βηθλεέμ, οἶκος τοῦ Ἐφραθᾶ, οὐκ ὀλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν Ἰούδα· ἐκ σοῦ γάρ μοι ἐξελεύσεται εἰς ἄρχοντα ἐν τῷ Ἰσραὴλ καὶ αἱ διέξοδοι αὐτοῦ ἀπ' ἀρχῆς ἀφ' ἡμερῶν αἰώνων», καὶ κατὰ ἄλλα ἀντίγραφα «καὶ σὺ Βηθλεὲμ οὐχὶ ἐλαχίστη ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος καὶ ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ». καὶ ὁρᾷς ὅτι οὐδέπω χρεία ἦν εἰπεῖν θεόν μου καὶ θεὸν 30.4 ὑμῶν. ὅτε δὲ ἡ προφητεία ἐπληροῦτο Ἰερεμίου καὶ Ἠσαΐου ὡσαύτως, τὸ ἐκ παρθένου γεννηθῆναι τὸν Λόγον καὶ σάρκα σχεῖν, καθάπερ Ἰερεμίας φησί «καὶ ἄνθρωπός ἐστι. καὶ τίς γνώσεται αὐτόν;», τότε μετασχὼν τῆς σαρκὸς καὶ εἰς ἑαυτὸν χωρὶς σπέρματος ἀνδρὸς ἀπὸ τῆς θεοτόκου Μαρίας ἀναπλάσας τὴν αὐτὴν ἁγίαν σάρκα κατὰ τὸ εἰρημένον «γενόμενος ἐκ γυναικός» καὶ μετασχὼν τοῦ ἡμετέρου διὰ 30.5 τὸ ἡμέτερον φησὶ «θεόν μου»· διὰ δὲ τὸ ἀίδιον αὐτοῦ τῆς γνησιότητος κατὰ φύσιν λέγει «πατέρα μου» καὶ διὰ τὴν αὐτοῦ πρὸς τοὺς αὐτοῦ μαθητὰς χάριν «πατέρα ὑμῶν», διὰ δὲ τὸ κατὰ φύσιν αὐτῶν τῶν μαθητῶν πρὸς τὴν αὐτοῦ θεότητα καὶ τοῦ ἀιδίου αὐτοῦ πατρός 30.6 «θεὸν ὑμῶν». θεὸς γὰρ τῶν μαθητῶν, πατὴρ δὲ τοῦ κυρίου κατὰ φύσιν, τῶν δὲ μαθητῶν πατὴρ κατὰ χάριν· θεὸς δὲ τοῦ υἱοῦ ἐστιν ὁ πατὴρ διὰ τὴν σάρκα, πατὴρ δὲ διὰ τὸ ἀίδιον καὶ ἀκατάληπτον τῆς αὐτοῦ γεννήσεως καὶ γνησιότητος, ὅτι ἐν ἀληθείᾳ ἐστὶν αὐτοῦ πατήρ, γεννήσας αὐτὸν ἀχρόνως καὶ ἀνάρχως κατὰ τὴν θεότητα. 30.7 θεὸν δὲ ἐδέησεν εἰπεῖν αὐτοῦ δι' ἣν δι' ἡμᾶς ἐποίησεν οἰκονομίαν, ὢν ἀεὶ πρὸς τῷ πατρί, γεννηθεὶς ἀνάρχως Λόγος, ἐν σαρκὶ δὲ ἀπὸ Μαρίας ἐπ' ἐσχάτου τῶν ἡμερῶν γεννηθεὶς κατὰ σάρκα, ἐκ Μαρίας δὲ τῆς αὐτῆς ἁγίας παρθένου διὰ πνεύματος ἁγίου. 31.1 Νοείτωσαν τοίνυν τὰ βαθέα τῆς τοῦ θεοῦ πραγματείας καὶ μὴ τὴν χάριν εἰς ἀχαριστίαν τρέψωσιν, ἀδοξίαν λογιζόμενοι εἰς τὴν ἄφραστον καὶ ἀκατάληπτον τοῦ θεοῦ φύσιν τὴν εἰς ἡμᾶς σωτηρίαν. 31.2 ἀλλά, φασί, περὶ τοῦ θεοῦ γέγραπται «οὐ πεινάσει οὐδὲ διψήσει οὐδὲ ἔστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ», περὶ δὲ τοῦ υἱοῦ, ὅτι ἐπείνασεν ἐν τῇ ἐρήμῳ κατὰ τὸν πειρασμόν. καί φησιν «ὁ θεὸς ἡμῶν οὐ κοπιάσει», ὁ δὲ κύριος Ἰησοῦς ἐκοπίασεν ἐν τῇ ὁδοιπορίᾳ· καί «οὐ νυστάξει οὐδὲ ὑπνώσει ὁ φυλάσσων τὸν Ἰσραήλ», ὕπνωσε δέ, 31.3 φησίν, ὁ κύριος ἐν τῇ νηΐ. ὦ μάταιαι ὑπόνοιαι τῶν τὰ τοιαῦτα λογιζομένων. οὐ μόνον γὰρ τὰ ἡμῶν βάρη ἀνεδέξατο ὑπὲρ ἡμῶν ἐλθὼν ὁ ἅγιος Λόγος, ἀλλὰ καὶ ὑπὸ ἁφὴν ἐγένετο καὶ σάρκα ἔλαβε καὶ ἄνθρωπος εὑρέθη καὶ ὑπὸ τῶν γραμματέων συνελήφθη καὶ * ὥς φησι «τὸν νῶτον εἰς μάστιγας ἔδωκα, καὶ τὸ