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was taken up in glory.” And he joined the manifestation to the flesh, but the justification according to the foolishness of the heretics; but he was justified by the cooperation of the Spirit. Is the Spirit who justified, therefore, greater than the Son who was justified? But it is not so; for what is ours was justified through the God who was manifested in him, who, inseparably joined to him, both taught supreme virtue, and kept him from tasting the darts of sin, and uninitiated, and superior to the devil’s deceit; and having permitted him to taste of death for a short time, straightway delivered him from its tyranny, and imparted to him his own life, and led him up into heaven, and set him at the right hand of the majesty, and bestowed on him the name that is above every name, having gifted him with his own dignity; and taking the designation of his nature, the pre-eternal Word of God was pleased to be called Son of man. “For no one, he says, has ascended into heaven, except he who descended from heaven, the Son of man, who is in heaven.” But he who descended was not the one from the seed of David from the heavens, but the maker of the [heavens], the Word of God who is beyond time, who exists before the ages; but because of the union with what is human, he takes the name of the Son of man; and elsewhere again he addresses him thus: “If you see the Son of man ascending to where he was before;” not the form of the servant, but the form of God; and again: “Because he is the Son of man, he says, do not marvel at this, for the hour is coming in which those in the tombs will hear his voice, and will come forth, those who have done good, to a resurrection of life; but those who have done evil, to a resurrection of judgment.” This is not a property of mere humanity, but of the active divinity, and of the visible humanity because of its conjunction and union with the divinity. 30. That the form of the servant is likewise called Son on account of the conjunction. Thus God the Word appropriates the lowliness of the form of the servant, 75.1472 and, being God, wished to be called man. And just as he partook of the lowly things of man, so he has imparted to him the high things. For the infant of the Virgin is called Emmanuel, and he who was wrapped in swaddling clothes, and who suckled at the breast, and was nourished with milk, is also called Angel of great counsel, and wonderful counselor, and mighty God, and potentate, and prince of peace, and Father of the age to come, and Son of the Most High, and Savior, and Lord, and Creator of all. “For ‘one Lord,’ he says, ‘Jesus Christ, through whom are all things.’” And indeed the names Jesus and Christ are significant of the economy; and the economy did not happen before creation, nor immediately after creation, but in the last days; since, therefore, the name Christ signifies not only the one who was assumed, but also the Word who assumed together with the one who was assumed (for this is significant of both God and man); Paul ascribes also to the one who is seen, because of the union with the one who is hidden, the creation and ordering of the universe; wherefore also elsewhere he calls Christ God over all; “for ‘from whom,’ he says, ‘is Christ according to the flesh, who is God over all.’” Not because the descendant of David is God in and of himself, and God over all, but because he was the temple of the God who is over all, having the divinity united and joined to himself. 31. That there are two natures, but one person of Christ. For this reason, “Jesus Christ is the same yesterday and today, and forever.” For we do not divide the economy into two persons, nor do we preach and

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ἀνελήφθη ἐν δόξῃ.» Καὶ τὴν μὲν φανέρω σιν συνέζευξε τῇ σαρκὶ, τὴν δὲ δικαίωσιν κατὰ τὴν τῶν αἱρετικῶν ἀβελτηρίαν· ἐδικαιώθη δὲ τῇ συνερ γείᾳ τοῦ Πνεύματος. Ἆρα τὸ δικαιῶσαν Πνεῦμα, κρεῖττον τοῦ δικαιωθέντος Υἱοῦ; Ἀλλ' οὐκέτι ταῦτα οὐκ ἔστι· τὸ γὰρ ἡμέτερον ἐδικαιώθη διὰ τοῦ ἐν αὐτῷ φανερωθέντος Θεοῦ, ὃς ἀχωρίστως αὐτῷ συν ημμένος, τήν τε ἄκραν ἐπαίδευσεν ἀρετὴν, καὶ τῶν βελῶν τῆς ἁμαρτίας ἐφύλαξεν ἄγευστον, καὶ ἀμύη τον, καὶ τῆς διαβολικῆς ἀπάτης ὑπέρτερον· καὶ θα νάτου πρὸς βραχὺ γεύσασθαι συγχωρήσας, παραυ τίκα τῆς ἐκείνου τυραννίδος ἀπήλλαξε, καὶ τῆς οἰκείας αὐτῷ ζωῆς μεταδέδωκε, καὶ εἰς οὐρανοὺς ἀνήγαγε, καὶ ἐκ δεξιῶν τῆς μεγαλωσύνης ἐκάθισεν, καὶ ὄνομα αὐτῷ ἐχαρίσατο τὸ ὑπὲρ πᾶν ὄνομα, τὴν οἰκείαν αὐτῷ ἀξίαν δωρησάμενος· καὶ τὴν τῆς φύσεως αὐτοῦ προσ ηγορίαν λαβὼν, Υἱὸς ἀνθρώπου ὁ προαιώνιος τοῦ Θεοῦ Λόγος ηὐδόκησεν ὀνομάζεσθαι. «Οὐδεὶς γὰρ, φησὶν, ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐξ οὐρα νοῦ καταβὰς ὁ Υἱὸς τοῦ ἀνθρώπου, ὁ ὢν ἐν τῷ οὐρα νῷ.» Κατέβη δὲ οὐχ ὁ ἐκ σπέρματος ∆αβὶδ ἐκ τῶν οὐρανῶν, ἀλλ' ὁ τῶν [οὐρανῶν] ποιητὴς, ὁ ὑπέρχρο νος Θεοῦ Λόγος, ὁ πρὸ τῶν αἰώνων ὑπάρχων· διὰ δὲ τὴν πρὸς τὸ ἀνθρώπινον ἕνωσιν, λαμβάνει τοῦ Υἱοῦ τοῦ ἀνθρώπου τὸ ὄνομα· καὶ ἑτέρωθι δὲ πάλιν οὕτως αὐτὸν προσαγορεύει· «Ἐὰν ἴδητε τὸν Υἱὸν τοῦ ἀν θρώπου ἀνερχόμενον ὅπου ἦν τὸ πρότερον·» οὐχ ἡ τοῦ δούλου μορφὴ, ἀλλ' ἡ τοῦ Θεοῦ μορφή· καὶ αὖθις· «Ὅτι υἱὸς ἀνθρώπου ἐστὶ, φησὶ, μὴ θαυμά ζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ ἀκούσονται οἱ ἐν τοῖς μνήμασι τῆς φωνῆς αὐτοῦ, καὶ ἐξελεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες, εἰς ἀνάστασιν ζωῆς· οἱ δὲ τὰ φαῦλα πράξαντες, εἰς ἀνάστασιν κρίσεως.» Οὐ τῆς ἀνθρωπότητος δὲ ψιλῆς τοῦτο τὸ ἴδιον, ἀλλὰ τῆς ἐνεργούσης θεότητος, καὶ τῆς φαινομένης δὴ ἀνθρω πότητος διὰ τὴν πρὸς τὴν θεότητα συνάφειάν τε καὶ ἕνωσιν. Λʹ. Ὅτι Υἱὸς ἡ τοῦ δούλου μορφὴ διὰ τὴν συνάφειαν ὡσαύτως προσαγορεύεται. Οὕτως ὁ Θεὸς Λόγος οἰκειοῦται τῆς τοῦ δούλου 75.1472 μορφῆς τὴν εὐτέλειαν, καὶ Θεὸς ὑπάρχων, ἄνθρωπος ἠθέλησεν ὀνομάζεσθαι. Καὶ ὥσπερ μετέλαβε τῶν τοῦ ἀνθρώπου ταπεινῶν, οὕτω τῶν ὑψηλῶν αὐτῷ μετα δέδωκε. Καλεῖται γὰρ τὸ τῆς Παρθένου βρέφος Ἐμ μανουὴλ, καὶ τὸ τοῖς σπαργάνοις ἐνειλημμένον, καὶ θηλὴν ἕλκον, καὶ τρεφόμενον γάλακτι, καὶ καλεῖται μεγάλης βουλῆς Ἄγγελος, καὶ θαυμαστὸς σύμβουλος, καὶ Θεὸς ἰσχυρὸς, καὶ ἐξουσιαστὴς, καὶ ἄρχων εἰρή νης, καὶ Πατὴρ τοῦ μέλλοντος αἰῶνος, καὶ Υἱὸς Ὑψίστου, καὶ Σωτὴρ, καὶ Κύριος, καὶ τῶν ὅλων ∆ημιουργός. «Εἷς γὰρ, φησὶ, Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα.» Καὶ μὴν τὰ Ἰησοῦς καὶ Χρι στὸς ὀνόματα, τῆς οἰκονομίας εἰσὶ σημαντικά· ἡ δὲ οἰκονομία, οὐ πρὸ τῆς κτίσεως, οὐδὲ εὐθὺς μετὰ τὴν κτίσιν, ἀλλ' ἐπ' ἐσχάτων τῶν ἡμερῶν ἐγένετο· ἐπειδὴ τοίνυν τὸ Χριστὸς ὄνομα, οὐ τὸν ληφθέντα μόνον, ἀλλὰ καὶ τὸν λαβόντα Λόγον μετὰ τοῦ ληφθέν τος δηλοῖ (τοῦ Θεοῦ γὰρ καὶ τοῦ ἀνθρώπου τοῦτο σημαντικόν ἐστιν)· ὁ Παῦλος ἀνατίθησι καὶ τῷ ὁρω μένῳ διὰ τὴν πρὸς τὸ κρυπτόμενον ἕνωσιν, τὴν τοῦ παντὸς ποίησίν τε καὶ διακόσμησιν· διὸ καὶ ἑτέρωθι τὸν Χριστὸν ἐπὶ πάντων προσαγορεύει Θεόν· «Ἐξ ὧν γὰρ, φησὶν, Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεός.» Οὐκ ἐπειδὴ τοῦ ∆αβὶδ ὁ ἀπόγονος αὐτὸς καθ' αὑτὸν Θεός ἐστι, καὶ ἐπὶ πάντων Θεὸς, ἀλλ' ὅτι τοῦ Θεοῦ τοῦ ἐπὶ πάντων ὑπῆρχε ναὸς, ἡνω μένην καὶ συνημμένην ἔχων ἑαυτῷ τὴν θεότητα. ΛΑʹ. Ὅτι δύο μὲν εἰσὶ φύσεις, ἓν δὲ τὸ πρόσωπον τοῦ Χριστοῦ. ∆ιὰ τοῦτο «Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον, ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας.» Οὐ γὰρ εἰς πρόσωπα δύο τὴν οἰκονομίαν μερίζομεν, οὐδὲ υἱοὺς δύο ἀντὶ τοῦ Μονογενοῦς κηρύττομέν τε καὶ