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becomes bread, strengthening the heart of the one who eats; and a cup according to the contemplation of the truth, providing joy to the one who drinks, through assent, the enlightenment of knowledge. This cup is supplied by the true vine for the mind to be watered and gladdened, so that the one who partakes might say with thanksgiving: You have put gladness into my heart. 95 Ps 15,6 But you will understand it also thus: he who has God harmoniously will also have His things. Hence, he who has the Lord as a portion of his inheritance will also enjoy His things, saying: You are the one who restores my inheritance to me; or does he not restore this, saying: Come, inherit the kingdom prepared for you? And the same one might say: You are my portion in the land of the living. Since this spiritual inheritance is thus given to the heirs in proportion to their faith and excellent life, it is fittingly added: The lines have fallen to me in the best places; for the line is a symbol of measure and lot. Indeed, when the sensible land, into which the Hebrews were brought by Jesus the son of Nun, was being divided, it is often written: The line fell to the tribe of Judah or Reuben or another of the twelve upon this region, say, the eastern or another besides this. These things being thus contemplated, he who says: The lines have fallen to me in the best places, shows that good things were allotted to him, since his lot has come in the best parts of the inheritance, which he indicates by these spiritual surveying lines. Such a line an angel was seen by Zechariah the prophet holding in his hand to measure the length and breadth of the true Jerusalem. Next is added: For my inheritance is most excellent to me, signifying by this that my inheritance is truly most beautiful. According to this meaning, Theophilus was most excellent, to whom Luke the evangelist writes. Ps 15,7 Let no one think the saying is unfitting for Christ. For if He needed angelic support, showing His humanity, what is out of place? if He was instructed by the connatural divinity, instructing as God and source of wisdom, but being instructed as man. 96 Ps 15,8.9ab Since the preceding things are spoken from the person of Christ, and the person speaking these things is preserved without any change from The Lord is the portion of my inheritance, one does not err in taking these verses as spoken by the Lord. But those who do not have articulate conceptions about God take it in a local sense that the Son is at the right hand of the Father because of Sit at my right hand, or that the Savior sat down after the ascension at the right hand of the majesty, to whom it is impossible to say anything. For if the Son is at the right hand of the Father in a local sense, it is impossible for the Father to be at the right hand of the Son according to this same meaning; but the Son says: I foresaw the Lord at my right hand; hence, the Son at the right of the Father and the Father of the Son must be understood otherwise than in a local sense, just as with I am in the Father and the Father is in me. But it must be considered, since the Savior is understood as man and God at the same time, whether these things must be interpreted of His divinity or of His economy according to the flesh. But it is not possible to piously take it as spoken from the person of God the Word that He has the Father at His right hand and before Him always, so that He might remain unshaken. For God the Word is immutable, not undergoing any shaking at all. And since it is unsuitable to state a cause for God the Word not being shaken, the Father being always in His sight and at His right hand (for He, being in the Father and having Him in Himself, is always at the right and before someone), He becomes the cause of not being shaken for the one who sees Him and has Him at his right hand. Since, therefore, it is unsuitable, or rather impious, to take these things concerning the only-begotten Son of God apart from His economy according to the flesh, they must be understood harmoniously as having been spoken, when He immutably became man and humbled Himself and became poor, being rich. for it has become His

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αρτος γίνεται, στηρίζων τὴν καρδίαν τοῦ ἐσθίοντος· ων καὶ ποτήριον κατὰ τὴν θεωρίαν τῆς ἀληθείας, παρέχων εὐφροσύνην τῷ πίνοντι διὰ συγκαταθέσεως τὸν φωτισμὸν τῆς γνώσεως. τοῦτο τὸ ποτήριον πρὸς τῆς ἀληθινῆς ἀμπέλου χορηγεῖται ἐπὶ τῷ ποτισθῆναι καὶ εὐφρανθῆναι τὸν νοῦν, ὡς χαριστηρίως εἰπεῖν τὸν μετειληφότα Εδωκας εὐφροσύνην εἰς καρδίαν μου. 95 Ps 15,6 Νοήσεις δὲ καὶ ουτως· ὁ θεὸν εχων ἁρμονίως καὶ τὰ αὐτοῦ εξει. οθεν ὁ τὸν κύριον μερίδα τῆς κληρονομίας εχων καὶ τῶν αὐτοῦ ἀπολαύσει, λέγων· Σὺ ει ὁ ἀποκαθιστῶν τὴν κληρονομίαν μου ἐμοί· η οὐκ ἀποκαθίστησιν ταύτην, φάσκων· ∆εῦτε, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν; ειποι δὲ ὁ αὐτός· Μερίς μου ει ἐν γῇ ζώντων. τῆς ουτως πνευματικῆς κληρονομίας πρὸς ἀναλογίαν πίστεως καὶ ἀρίστου βίου διδομένης τοῖς κληρονόμοις, εἰκότως ἐπενήνεκται τὸ Σχοινία ἐπέπεσάν μοι ἐν τοῖς κρατίστοις· σύμβολον δὲ μέτρου καὶ κλήρου τὸ σχοινίον. ἀμέλει γοῦν καὶ τῆς αἰσθητῆς γῆς, εἰς ην εἰσήχθησαν ὑπὸ ̓Ιησοῦ τοῦ Ναυὴ οἱ ̔Εβραῖοι, μεριζομένης, πολλάκις ἀναγέγραπται· Επεσεν δὲ τὸ σχοινίον τῇ φυλῇ ̓Ιούδα η ̔Ρουβὶν η ἑτέρουτινὸς τῶν δώδεκα ἐπὶ τόδε τὸ κλίμα, τὸ ἀνατολικὸν φέρε η αλλο παρὰ τοῦτο. τούτων ωδε τεθεωρημένων ὁ λέγων· Σχοινία ἐπέπεσάν μοι ἐν τοῖς κρατίστοις, παρίστησιν ὡς ἀγαθὰ αὐτῷ ἐμερίσθη, εἰς τὰ κράτιστα τῆς κληρονομίας ἐλθόντος τοῦ κλήρου αὐτοῦ, ον δηλοῖ διὰ τῶν πνευματικῶν τούτων γεωμετρικῶν σχοινίων. τοιοῦτο σχοινίον αγγελος ἐν τῇ χειρὶ αὐτοῦ κατέχων ωφθη Ζαχαρίᾳ τῷ προφήτῃ ἐπὶ τῷ μετρῆσαι πόσον τὸ μῆκος καὶ πλάτος τῆς ἀληθινῆς ̔Ιερουσαλήμ. ̔Εξῆς ἐπενήνεκται· Καὶ γὰρ ἡ κληρονομία μου κρατίστη μοί ἐστιν, σημαίνων διὰ τούτου ὡς καλλίστη ἀληθῶς ἡ κληρονομία μου τυγχάνει. κατὰ τοῦτο τὸ σημαινόμενον κράτιστος ην ὁ Θεόφιλος, ῳ γράφει Λουκᾶς ὁ εὐαγγελίστης. Ps 15,7 Μή τις ἀνάρμοστον ἡγείσθω πρὸς Χριστὸν τὸ ῥητόν. εἰ γὰρ ἀγγελικῆς ἐδεήθη ῥοπῆς δεικνὺς τὸ ἀνθρώπινον, τί καιρόν; εἰ παρὰ τῆς συμφύσεως θεότητος ἐσοφίζετο, σοφίζων μὲν ὡς θεὸς καὶ πηγὴ σοφίας, σοφιζόμενος δὲ ὡς ανθρωπος. 96 Ps 15,8.9ab ̓Επεὶ ἐκ προσώπου τοῦ Χριστοῦ λέγεται τὰ προκείμενα, φυλάττεται δὲ χωρὶς πάσης μεταβολῆς τὸ λέγον ταῦτα πρόσωπον ἀπὸ τοῦ Κύριος ἡ μερὶς τῆς κληρονομίας μου, καὶ τούτους τοὺς στίχους ὑπὸ κυρίου εἰρημένους ἐκλαμβάνων τις οὐχ ἁμαρτάνει. οἱ μὴ εχοντες δὲ περὶ θεοῦ ἐννοίας διηρθρωμένας τοπικῶς ἐκλαμβάνουσιν ἐκ δεξιῶν ειναι τοῦ πατρὸς τὸν υἱὸν διὰ τὸ Κάθου ἐκ δεξιῶν μου, η κεκαθικέναι τὸν σωτῆρα μετὰ τὴν ἀνάληψιν ἐκ δεξιῶν τῆς μεγαλωσύνης, οις ἀδύνατόν τι εἰπεῖν. εἰ γὰρ ἐκ δεξιῶν τοῦ πατρὸς ὁ υἱὸς τοπικῶς, ἀδύνατον ἐκ δεξιῶν τοῦ υἱοῦ ειναι τὸν πατέρα κατ' αὐτὸ τὸ σημαινόμενον· ἀλλὰ λέγει ὁ υἱός· Προωρώμην τὸν κύριον ἐκ δεξιῶν μου· οθεν ἑτέρως η κατὰ τόπον ἐκληπτέον τὸν υἱὸν δεξιὸν τοῦ πατρὸς καὶ τὸν πατέρα τοῦ υἱοῦ, ὡσαύτως τῷ ̓Εγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν. Σκοπητέον δέ, ἀνθρώπου καὶ θεοῦ αμα τοῦ σωτῆρος νοουμένου, πότερον ἐπὶ τῆς θεότητος δεῖ αὐτὰ ἑρμηνεῦσαι η ἐπὶ τῆς αὐτοῦ κατὰ σάρκα οἰκονομίας. ἀλλ' οὐ δυνατὸν εὐσεβῶς ἐκλαβεῖν ὡς ἐκ προσώπου τοῦ θεοῦ λόγου εἰρῆσθαι εχειν ἐκ δεξιῶν αὐτοῦ τὸν πατέρα καὶ ἐνώπιον ἑαυτοῦ διαπαντός, οπως ἀκλόνητος διαμείνῃ. ατρεπτος γὰρ ὁ θεὸς λόγος, οὐδὲ κατὰ ποσὸν κλόνον ὑφιστάμενος. καὶ ἐπεὶ ἀπεμφαίνει αἰτίαν εἰπεῖν τοῦ μὴ σαλευθῆναι τὸν θεὸν λόγον, οντος ἐν οψει αὐτοῦ καὶ ἐκ δεξιῶν διαπαντὸς τοῦ πατρὸς (αὐτὸς γὰρ ἐν τῷ πατρὶ τυγχάνων καὶ εχων αὐτὸν ἐν ἑαυτῷ, ἐκ δεξιῶν τινος καὶ ἐνώπιον διαπαντὸς ὑπάρχων), αιτιος καθίσταται τοῦ μὴ κλονεῖσθαι τὸν ὁρῶντα αὐτὸν καὶ ἐκ δεξιῶν αὐτὸν εχοντα. ἐπεὶ τοίνυν ἀπεμφαίνει, μᾶλλον δὲ ἀσεβές ἐστιν περὶ τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ αὐτὰ ἐκλαβεῖν χωρὶς τῆς αὐτοῦ κατὰ σάρκα οἰκονομίας, ἁρμονίως ἐκδοτέον εἰρῆσθαι αὐτά, οτε γέγονεν ἀτρέπτως ανθρωπος καὶ ἐταπείνωσεν ἑαυτὸν καὶ ἐπτώχευσεν πλούσιος ων. αὐτοῦ γὰρ γέγονε