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as He knew in the economy. From that time, therefore, they also began to bend the knee to Him, and to glorify Him, and to call Him God; and in sudden circumstances, being overtaken by the swiftness of events, not to use much prayer, nor to babble as is customary, but to call upon Him: "Christ, help;" as this name is for salvation for all. And by the saying, "In the likeness of men and being found in fashion," it does not imply that his incarnation was a phantom, as some have supposed; on the contrary, rather, that God the Word truly bore the likeness and fashion of men. But it must be understood also in another way: From his appearance, and bearing, and conduct, each person is shown for what he is, and what he wishes to do. For even if he should not go about shouting this, nevertheless nature itself accuses the matter, even if he does not speak. And so the Savior, wishing to save us through the immutable incarnation, and having all our characteristics apart from sin, was necessarily supposed to commit the sin that belongs to men from thought and deeds. For the most patient Job cried out on behalf of us all: "No one is without sin, not even if his life is for a single hour. For what is man, that you have magnified him, or that you give heed to him, or visit him until the morning, and judge him for rest?" But He Himself, that is the Lord, "committed no sin," as has been said before, "neither was deceit found in His mouth." And the 39.860 sinlessness is superhuman. For this reason it has been declared by oracle, "In the likeness and fashion of men.

CHAP. 11. And that which is in John, "I live because of the Father," has no

assumption. For it is either said on account of the aforementioned manner of the economy, or because He has been revealed as life from the Father's life, as also light from light, and God from God. Therefore we also heard this from Him in John himself: "I am the life and the light;" and again: "The Son gives life to whom He will." If, then, the Father also is life and true light; life of life, and light of light differ in nothing. For life and light are one and the same; and the statement, "There was, when He was not," is not even close to persuasive concerning the creator life itself and the unquenchable light. And in another way: He who lives because of another could never be eternal life himself; just as he who is holy by participation in God is not holy-in-himself; but He Himself by authority sanctifies others both through Himself and through others.

CHAP. 12. And the saying "I have come down from heaven, not to do my own will,

but the will of the Father who sent me," means this: Not that I should do the will of the humanity, He says, in the incarnation, but that of the divinity. For the will of the beloved Son is not separate from the will of God the Father. For the will of the Trinity is one and the same. By this, His paradoxical obedience on our behalf, He undid our ancient disobedience; and in the manner that He descended into our likeness, as He knew and wished, and suffered; so also, having made us conformed to Himself, He transferred us to impassibility. Hence, "I have come down," He said; of His own accord, He says, not in service. Just as also in another place He says likewise: "I am the bread that came down from heaven;" that is, not sent.

CHAP. 13. And that of the Psalmist: "Therefore God, your God, has anointed you with the oil

of gladness beyond your companions;" and that which is found in the Gospel of John, "He whom the Father has sanctified and sent into 39.861 the world," is said in a similar way. For the Holy One, who also rests in the holy, "the one Holy, one Lord Jesus Christ, to the glory of God the Father. Amen," was not anointed and sanctified at another time; except when, not putting aside what He was, He became without confusion also what He was not; that He might make us partakers of Himself and sanctify us,

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ὡς ἐν τῇ οἰκονομίᾳ ἔγνω. Ἐξ ἐκείνου οὖν ἤρξατο καὶ αὐτὰ γόνυ κλίνειν αὐτῷ, καὶ δοξάζειν, καὶ Θεὸν καλεῖν· καὶ ἐν ἀθρόαις περιστάσεσι, τῇ ὀξύτητι τῶν συμβαινόντων φθανόμενα, οὐ πολλῇ κεχρῆσθαι προσευχῇ, οὐδὲ κατὰ τὸ σύνηθες βαττολογεῖν, ἀλλ' ἐπικαλεῖσθαι· «Χριστὲ, βοήθει·» ὡς τοῦ ὀνόματος τούτου ὄντος πᾶσιν εἰς σωτηρίαν. Τῷ δὲ εἰρῆσθαι, «Ἐν ὁμοιώματι ἀνθρώπων καὶ σχήματι εὑρεθεὶς,» οὐ φάντασμα ὑποδηλοῖ τὴν ἐνανθρώπησιν αὐτοῦ, ὡς ὑπετόπασάν τινες· τὸ ἐναντίον μὲν οὖν, ὅτι Θεὸς Λόγος ὁμοιότητα καὶ σχῆμα ἀνθρώπων ὄντως ἔφερεν. Νοητέον δὲ καὶ ἄλλως· Ἀπὸ τῆς ὄψεως, καὶ φορέσεως, καὶ ἀναστροφῆς δείκνυται ἕκαστος, ὅπερ ἐστὶ, καὶ ὃ βούλεται πράττειν. Κἂν γὰρ μὴ βοῶν περιέρχοιτο τοῦτο, ἀλλ' ὅμως κατήγορον τὴν φύσιν ἔχει τοῦ πράγματος, κἂν μὴ λέγῃ. Καὶ ὁ Σωτὴρ οὖν βουληθεὶς διὰ τῆς ἀτρέπτου ἐνανθρωπήσεως σῶσαι ἡμᾶς, καὶ πάντα ἐσχηκὼς τὰ ἡμέτερα δίχα ἁμαρτίας, ἀνάγκῃ τὴν ἀπὸ γνώμης καὶ ἔργων τοῖς ἀνθρώποις προσοῦσαν ἁμαρτίαν ποιεῖν ὑπελαμβάνετο. Ὁ γὰρ τληπαθέστατος Ἰὼβ ἀπὸ πάντων ἡμῶν κέκραγεν· «Οὐδεὶς ἀναμάρτητος, οὐδ' ἂν μιᾶς ὥρας ὁ βίος αὐτοῦ. Τί γάρ ἐστιν ἄνθρωπος, ὅτι ἐμεγάλυνας αὐτὸν, ἢ ὅτι προσέχεις τὸν νοῦν εἰς αὐτὸν, ἢ ἐπισκοπὴν αὐτοῦ ποιεῖς ἕως πρωῒ, καὶ εἰς ἀνάπαυσιν αὐτὸν κρίνεις;» Αὐτὸς δὲ, τοῦτ' ἔστιν ὁ ∆εσπότης, «ἁμαρτίαν,» ὡς προείρηται, «οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ.» Τὸ δὲ 39.860 ἀναμάρτητον, ὑπεράνθρωπόν ἐστι. ∆ιὰ τοῦτο κεχρησμῴδηται τὸ, «Ἐν ὁμοιώματι καὶ σχήματι ἀνθρώπων.

ΚΕΦ. ΙΑʹ. Καὶ τὸ παρὰ Ἰωάννῃ, «Ἐγὼ ζῶ διὰ τὸν Πατέρα,» οὐδαμόθεν ἔχει

λῆμμα. Ἢ γὰρ ἕνεκα τοῦ προλεχθέντος τῆς οἰκονομίας εἴρηται τρόπου, ἢ διὰ τὸ πεφηνέναι αὐτὸν ζωὴν ἐκ ζωῆς πατρικῆς, ὡς καὶ φῶς ἐκ φωτὸς, καὶ Θεὸν ἐκ Θεοῦ. Τοιγαροῦν καὶ τοῦτο ἠκούσαμεν αὐτοῦ παρ' αὐτῷ Ἰωάννῃ· «Ἐγώ εἰμι ἡ ζωὴ καὶ τὸ φῶς·» καὶ πάλιν· «Ὁ Υἱὸς οὒς θέλει ζωοποιεῖ.» Εἰ οὖν καὶ ὁ Πατὴρ ζωή ἐστι καὶ φῶς ἀληθινόν· ζωὴ ζωῆς, καὶ φῶς φωτὸς οὐδὲν διαφέρει. Ζωὴ γὰρ καὶ φῶς ἅπαξ ἐστί· καὶ οὐδὲ πειθανότητος ἐγγὺς τὸ, «Ἦν, ὅτε οὐκ ἦν,» ἐπὶ αὐτῆς τῆς δημιουργοῦ ζωῆς καὶ τοῦ ἀνεκλείπτου φωτός. Καὶ ἄλλως· Ὁ δι' ἕτερον ζῶν, αὐτὸς οὐκ ἂν εἴη ποτὲ ζωὴ αἰώνιος· ὡς οὐδὲ ὁ μεταδόσει Θεοῦ ἅγιος, αὐτοάγιος· αὐτὸς δὲ κατ' ἐξουσίαν καὶ ἄλλους ἁγιάζων δι' ἑαυτοῦ τε καὶ δι' ἑτέρων.

ΚΕΦ. ΙΒ. Καὶ τὸ «Ἐγὼ καταβέβηκα ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα

τὸ ἐμὸν, ἀλλὰ τοῦ πέμψαντός με Πατρὸς,» τοῦτο δηλοῖ· Οὐχ ἵνα τὸ τῆς ἀνθρωπότητος, φησὶ, θέλημα πράττω ἐν τῇ ἐνανθρωπήσει, ἀλλὰ τὸ τῆς θεότητος. Οὐ γάρ ἐστι θέλημα τοῦ ἀγαπητοῦ Υἱοῦ, θελήματος τοῦ Θεοῦ καὶ Πατρὸς κεχωρισμένον. Ἓν γὰρ καὶ τὸ αὐτὸ θέλημά ἐστι τῇ Τριάδι. Ταύτῃ γοῦν τῇ παραδόξῳ αὐτοῦ ὑπακοῇ τῇ ἀνθ' ἡμῶν, ἔλυσε τὴν ἡμῶν ἀρχαίαν παρακοήν· καὶ ὃν τρόπον εἰς ὁμοίωσιν ἡμῶν, ὡς οἶδε καὶ ἠβουλήθη, καταβὰς ἔπαθεν· οὕτω καὶ ἡμᾶς συμμόρφους ποιήσας ἑαυτοῦ, εἰς ἀπάθειαν μετέστησεν. Ὅθεν, «Καταβέβηκα,» ἔφη· αὐθαιρετικῶς, φησιν, οὐχ ὑπουργικῶς. Καθὰ καὶ ἐν ἑτέρῳ μέρει ὁμοίως φάσκει· «Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς·» ὅ ἐστιν, οὐ πεμφθείς.

ΚΕΦ. ΙΓʹ. Καὶ τὸ τοῦ Ψαλμῳδοῦ· «∆ιὰ τοῦτο ἔχρισέ σε Θεὸς ὁ Θεός σου ἔλαιον

ἀγαλλιάσεως παρὰ τοὺς μετόχους σου·» καὶ τὸ παρ' Ἰωάννῃ ἐν Εὐαγγελίῳ κείμενον, «Ὃν ὁ Πατὴρ ἡγίασε, καὶ ἀπέστειλεν εἰς 39.861 τὸν κόσμον,» παραπλησίως εἴρηται. Οὐκ ἄλλοτε γὰρ ἐχρίσθη καὶ ἡγιάσθη ὁ ἅγιος καὶ ἁγίοις ἀναπαυόμενος, «ὁ εἷς ἅγιος, εἷς Κύριος Ἰησοῦς Χριστὸς, εἰς δόξαν Θεοῦ Πατρός. Ἀμήν·» εἰ μὴ ὅτε οὐκ ἀποθέμενος ὃ ἦν, ἐγένετο ἀσυγχύτως καὶ ὃ οὐκ ἦν· ἵν' ἡμᾶς μετόχους ἑαυτοῦ ποιήσῃ καὶ ἁγιάσῃ,