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to the high ones"; 26.64 and the evangelist: "the only-begotten God, who is in the bosom of the Father, he has explained it." 27.v Likewise, theology concerning the Son, that "in him dwells all the fullness of the Godhead" and that he is "great God" and "over all," "with whom another shall not be reckoned" and "true God" and "eternal life" and "only Master" and "only wonder-worker" and "Most High" and "King" and "Ruler" and "Christ is all in all" and the rest. 27.1 So much concerning these things would have sufficed; but the initiates of divine things do not rest, and being zealous for the things of the most provident Trinity of all, yet other high things; and such things as they theologize about the Father, such also about the Son, that "in him dwells all the fullness of the Godhead" and that he is "great God" and "over all," "with whom another shall not be reckoned" and "true God" and "eternal life" and "the true light" and "only Master" and "only Most High" and "only wonder-worker" and "great King" and "Lord of all" and "Creator" and "Ruler" and "of his peace there is no end" and "Savior" and "Christ is all in all" and "blessed for ever" and that "great is the mystery of godliness," clearly that of the Christians, among whom Christ is hymned as unbegotten God and that by his own divinity he "purchases the people," because he is of one substance with the Father. 27.2 In this way, then, do the saints now to be mentioned by us speak concerning these things, to whom God according to the 15th psalm "has made known the ways of life"; 27.3 David in the 7th psalm, praying: "Awake, O Lord my God, in the precept which you have commanded, and a congregation of peoples shall surround you, and for their sake return on high." 27.4 Do you perceive how the prophet knows him as Lord and God and beseeches him saying "awake" unto your ineffable incarnation, in the manner you preordained by "destroy this temple, and in three days I will raise it up." 27.5 For for the sake of this, he says, the salvation which comes to us from thence: "the nations shall surround you by faith; but you, from whence you came, inseparably return"; 27.6 and in the 46th: "The Lord is a great God and a great King over all the earth." and in the 49th: "from the rising of the sun to its setting, out of Zion is the comeliness of his beauty; God shall come manifestly"; and in the 67th: "Let God arise, and let his enemies be scattered" and "prepare the way for him who rides upon the west; the Lord is his name" and in the 81st: "Arise, O God, judge the earth." 27.7 Observe, then, how each word kindles the glory concerning him and suffices to persuade that he is of the substance of the paternal monad; and that the great writer calls him who was placed in the tomb not without life, so that with the living he might also save those who have departed from human affairs, he calls God and prophesies that he will rise from the tomb to judge those who after so great and so much beneficence have thought earthly things. 27.8 But know that by "west" he means the last times. For in them he appeared manifestly to this visible world. 27.9 And in the 76th: "Your way is in the sanctuary. Who is a great god like our God? You are the God who alone does wonders." 27.10 Here too he praises the incarnate God the Word, who frequented the Jewish temple and taught and worked wonders; 27.11 And in the 117th: "Blessed is he who comes in the name of the Lord; the Lord is a great God and has appeared to us." 27.12 If the Lord who appeared to us is reasonably, according to the prophet, "great God," and if he is "blessed"—that is, glorified—and "great King," and "only wonder-worker," and this is the Son, -then he is unreasonably supposed by heretics to be less than his own Father. 27.13 For it is not possible for the same one to hold the first rank in truth according to the prophecy, but the second rank according to them. 27.14 If indeed we should inquire of the same psalmist, we shall learn that he knows the Son, just as the Father, to be the God of the forefathers. 27.15 For in the 46th psalm he has cried out: "God has reigned over the nations. God sits upon his holy throne; the rulers of the peoples

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ὑψηλοῖς»· 26.64 ὁ δὲ εὐαγγελιστής· «ὁ μονογενὴς θεὸς ὁ ὢν ἐν τῷ κόλπῳ τοῦ πατρός, αὐτὸ ἐξηγήσατο». 27.ν Ὁμοίως θεολογία περὶ τοῦ υἱοῦ, ὅτι «ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος» καὶ ὅτι «θεὸς μέγας» καί «ἐπὶ πάντων», «πρὸς ὃν οὐ λογισθήσε ται ἕτερος» καί «ἀληθινὸς θεός» καὶ «ζωὴ αἰώνιος» καί «μόνος δεσπότης» καί «μόνος θαυματουργός» καί «ὕψιστος» καί «βασιλεύς» καί «ἐξουσια στής» καί «πάντα ἐν πᾶσι Χριστός» καί τὰ λοιπά. 27.1 Τοσαῦτα μὲν περὶ τούτων ἤρκει· οὐκ ἠρεμοῦσι δὲ οἱ τῶν θείων μύσται καὶ τὰ τῆς προνοητικωτάτης πάντων τριάδος ζηλοῦντες ἄλλ' ἔτι ὑψηλά· καὶ οἷα περὶ τοῦ πατρός, τοιαῦτα καὶ περὶ τοῦ υἱοῦ θεολογοῦσιν, ὅτι «ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος» καὶ ὅτι «θεὸς μέγας» καί «ἐπὶ πάντων», «πρὸς ὃν οὐ λογισθήσεται ἕτερος» καί «ἀληθινὸς θεός» καί «ζωὴ αἰώνιος» καί «φῶς τὸ ἀληθινόν» καί «μόνος δεσπότης» καί «μόνος ὕψιστος» καί «μόνος θαυματοποιός» καί «βασιλεὺς μέγας» καί «κύριος πάντων» καί «δημιουργός» καί «ἐξουσιαστής» καί «τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον» καί «σωτήρ» καί «πάντα ἐν πᾶσιν Χριστός» καί «εὐλογημένος εἰς τοὺς αἰῶνας» καὶ ὅτι «μέγα τὸ τῆς εὐσεβείας μυστήριον» δῆλον δ' ὡς τὸ Χριστιανῶν, παρ' οἷς ἀγένητος θεὸς ὑμνεῖται ὁ Χριστός καὶ ὅτι τῇ ἑαυτοῦ θεότητι «περιποιεῖ τὸν λαόν», διὰ τὸ ὁμοουσίως ἔχειν πρὸς τὸν πατέρα. 27.2 Τοιῶσδε τοίνυν περὶ τούτων λέγουσιν οἱ μνημονευθησόμενοι νῦν πρὸς ἡμῶν ἅγιοι, οἷς ὁ θεὸς κατὰ τὸν ιεʹ ψαλμόν «ἐγνώρισεν ὁδοὺς ζωῆς»· 27.3 ∆αυῒδ ἐν μὲν ζʹ ψαλμῷ εὐχόμενος· «ἐξεγέρθητι, κύριε ὁ θεός μου, ἐν προστάγματι, ᾧ ἐνετείλω, καὶ συναγωγὴ λαῶν κυκλώσει σε, καὶ ὑπὲρ ταύτης εἰς ὕψος ἐπίστρεψον». 27.4 αἰσθάνῃ, ὡς ὁ προφήτης κύριον καὶ θεὸν οἶδεν αὐτὸν καὶ δέεται αὐτοῦ λέγων «ἐξεγέρθητι» ἐπὶ τὴν ἀνεκλάλητον ἐνανθρώπησίν σου, τρόπῳ ᾧ προώρισας τῷ «λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν». 27.5 ὑπὲρ ταύτης γάρ φησιν τῆς· περιγινομένης ἡμῖν ἐντεῦθεν σωτηρίας· «τὰ μὲν ἔθνη τῇ πίστει κυκλώσει σε· σὺ δέ, ὅθεν ἦλθες, ἀχωρίστως ἐπάνελθε»· 27.6 ἐν δὲ μ ϛʹ· «θεὸς μέγας κύριος καὶ βασιλεὺς μέγας ἐπὶ πᾶσαν τὴν γῆν». ἐν δὲ μθʹ· «ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν ἐκ Σιὼν ἡ εὐπρέπεια τῆς ὡραιότητος αὐτοῦ· ὁ θεὸς ἐμφανῶς ἥξει»· ἐν δὲ ξζʹ· «ἀναστήτω ὁ θεός, καὶ διασκορπισθήτωσαν οἱ ἐχθροὶ αὐτοῦ» καί «ὁδοποιήσατε τῷ ἐπιβεβηκότι ἐπὶ δυσμάς· κύριος ὄνομα αὐτῷ» ἐν δὲ παʹ· «ἀνάστα, ὁ θεός, κρῖνον τὴν γῆν». 27.7 Ἄθρει μέν, πῶς ἑκάστη λέξις ἀνάπτει τὴν περὶ αὐτοῦ δόξαν καὶ ἐξαρκεῖ πεῖσαι τῆς πατρικῆς μονάδος ὑπάρχειν αὐτὸν οὐσίας· καὶ ὅτι ὁ μεγαλογράφος τὸν ἐν τάφῳ οὐ δίχα ζωῆς τεθέντα, ἵνα σὺν τοῖς ζῶσιν καὶ τοὺς ἀπελθόντας τῶν ἀνθρωπίνων πραγμάτων σώσῃ, θεὸν καλεῖ καὶ ἀνίστασθαι τοῦ μνήματος προφητεύει κρινοῦντα τοὺς μετὰ τοσαύτην καὶ τηλικαύτην εὐεργεσίαν γηΐνως φρονήσαντας. 27.8 ἴσθι δέ, ὅτι «δυσμάς» τοὺς ἐσχάτους λέγει καιρούς. ἐν αὐτοῖς γὰρ ἐπέστη ἐμφανῶς τῷδε τῷ θεατῷ κόσμῳ. 27.9 Ἐν δὲ ο ϛʹ· «ἐν τῷ ἁγίῳ ἡ ὁδός σου. τίς θεὸς μέγας ὡς ὁ θεὸς ἡμῶν; σὺ εἶ ὁ θεὸς ὁ ποι ῶν θαυμάσια μόνος». 27.10 τὸν σαρκωθέντα θεὸν λόγον ἀνευφημεῖ κἀνταῦθα τὸν ἐν τῷ Ἰουδαϊκῷ ἱερῷ ἐμφιλοχωρήσαντα καὶ διδάξαντα καὶ θαυματουργήσαντα· 27.11 Ἐν δὲ τῷ ριζʹ· «εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου· θεὸς μέγας κύριος καὶ ἐπέ φανεν ἡμῖν». 27.12 εἰ εὐλόγως παρὰ τῷ προφήτῃ «θεὸς μέγας» καὶ εἰ «εὐλογημένος», ὅ ἐστιν δεδοξασμένος, καί «βασιλεὺς μέγας» καί «μόνος θαυματουργός» ὑπάρχει ὁ ἐπιφανεὶς ἡμῖν κύριος, ἔστιν δὲ ὁ υἱός, -ἀλόγως παρὰ αἱρετικοῖς μικρότερος τοῦ ἰδίου πατρὸς ὑπονοεῖται. 27.13 οὐκ ἐνδέχεται γὰρ τὸν αὐτὸν τῇ ἀληθείᾳ πρώτως μὲν ἔχειν κατὰ τὴν προφητείαν, δευτέρως δὲ κατ' ἐκείνους. 27.14 Εἰ δὴ πυθόμεθα τοῦ αὐτοῦ ψαλμῳδοῦ, μαθησόμεθα, ὅτι ἐπίσταται ὡς τὸν πατέρα οὕτω καὶ τὸν υἱὸν ὑπάρχοντα θεὸν τῶν προπατόρων. 27.15 ἐν γὰρ μ ϛʹ ψαλμῷ κέκραγεν· «ἐβασίλευσεν ὁ θεὸς ἐπὶ τὰ ἔθνη. ὁ θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὐτοῦ· ἄρχοντες λαῶν