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according to spiritual contemplation 14Ε_124 of knowledge, being co-exalted with the divine Word who draws upward.

RMS (146). ANOTHER CONTEMPLATION ON THE SAME

Another contemplation on the same. And to speak yet more mystically concerning these things, he who is able to be raised from the knowledge of the economy, from which the cosmos of the flesh of the Word came to be with the Father, to the conception of the glory of the incarnation of the Word which was with the Father before the cosmos came to be, this one has in truth ascended together into the heavens with the God and Word who for his sake came down to earth, having fulfilled the measure of knowledge possible for men in this age, and having become God to the extent that He became man, by being exalted as much by the divine ascents for God's sake, as God for man's sake immutably emptied himself and descended to the very last of our nature.

RMZ (147). ...FROM THE [SERMON] ON NEW SUNDAY ..”.THE TABERNACLE OF TESTIMONY IS DEDICATED..”

By the same, from the sermon on New Sunday, on the text: "The tabernacle of testimony is dedicated, and very lavishly, which God showed, and Bezalel finished and Moses erected."

Since the anagogical account of the contemplation concerning the tabernacle is manifold, let us for the present consider it as the teacher has received it. The tabernacle of testimony, therefore, 14Ε_126 is the mysterious economy of the incarnation of the Word of God, which God the Father was well-pleased to show, and the Holy Spirit, prefiguring through the wise Bezalel, worked together to finish, and the intelligible Moses, the only-begotten Son of God the Father, himself fashioned, having fixed human nature in himself by hypostatic union.

RMH (148). ANOTHER CONTEMPLATION ON THE SAME

Another contemplation on the same. Moreover, the tabernacle is an image of the whole of creation, both intelligible and sensible,

which God the 1388 Father as Mind conceived, and the Son as Word created, and the Holy Spirit perfected. And again, it is an image of sensible nature alone, and of man alone who is of soul and body, and again of the soul alone contemplated in itself by reason, that is, the tabernacle is contemplated according to the account proper to each.

RMTH (149). ..”.THE KINGDOM OF DAVID IS DEDICATED, AND NOT ONCE, BUT WITH ANOTHER ANOINTING ..” From the same sermon, on the text: “The kingdom of David is dedicated, and not once,

but being anointed the first time, and proclaimed the second.” Likewise, let us also receive the great David, the prophet and king, who has a most venerable

anagogical account concerning him, according to which the teacher has contemplated him for the present. David, therefore, is the intelligible, the true king of

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κατά θεωρίαν πνευματικούς 14Ε_124 τῆς γνώσεως τῷ ἀνατατικῶς ἕλκοντι θείῳ συνυψούμενος Λόγῳ.

ΡΜS (146). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟ ΑΥΤΟ

Ἄλλο θεώρημα εἰς τό αὐτό. Καί μυστικώτερον ἔτι περί τούτων εἰπεῖν, ὁ δυνάμενος ἀπό τῆς κατά τήν

οἰκονομίαν γνώσεως, ἀφ᾿ ἧς ὁ τῆς σαρκός τοῦ Λόγου κόσμος γέγονε παρά τῷ Πατρί, εἰς τήν τῆς πρό τοῦ τόν κόσμον τῆς τοῦ Λόγου σαρκώσεως εἶναι παρά τῷ Πατρί δόξης ἔννοιαν ἀναχθῆναι, κατά ἀλήθειαν οὗτος συνανῆλθεν εἰς οὐρανούς τῷ δι᾿ αὐτόν ἐπί γῆς κατελθόντι Θεῷ καί Λόγῳ, πληρώσας τῆς ἀνθρώποις χωρητῆς κατά τόν αἰῶνα τοῦτον γνώσεως τό μέτρον, καί γενόμενος τοσοῦτον Θεός ὅσον ἐκεῖνος ἄνθρωπος, τῷ ὑψωθῆναι τοσοῦτον ταῖς θείαις ἀναβάσεσι διά τόν Θεόν, ὅσον διά τόν ἄνθρωπον ὁ Θεός πρός τό ἔσχατον τῆς ἡμετέρας φύσεως ἑαυτόν ἀτρέπτως κενώσας κατελήλυθεν.

ΡΜΖ (147). ...ΕΚ ΤΟΥ ΕΙΣ ΤΗΝ ΚΑΙΝΗΝ ΚΥΡΙΑΚΗΝ ..».ΕΓΚΑΙΝΙΖΕΤΑΙ ∆Ε Η ΣΚΗΝΗ

ΤΟΥ ΜΑΡΤΥΡΙΟΥ..». Τοῦ αὐτοῦ, ἐκ τοῦ εἰς τήν Καινήν Κυριακήν λόγου, εἰς τό· «Ἐγκαινίζεται δέ ἡ

σκηνή τοῦ μαρτυρίου, καί λίαν πολυτελῶς, ἥν Θεός παρέδειξε, καί Βεσελεήλ ἐτελείωσε καί Μωϋσῆς ἐπήξατο».

Πολύτροπον ὄντα τόν κατα τήν σκηνήν ἀναγωγικόν τής θεωρίας λόγον ἐπί

τοῦ παρόντος ὡς ἔλαβεν αὐτόν ὁ διδάσκαλος καί ἡμεῖν θεωρήσωμεν αὐτόν. Σκηνή τοιγαροῦν τοῦ μαρτυρίου 14Ε_126 ἡ μυστηριώδης ἐστίν οἰκονομία τῆς τοῦ Θεοῦ Λόγου σαρκώσεως, ἥν ὁ Θεός καί Πατήρ εὐδοκήσας παρέδειξε, καί τό Πνεῦμα τό ἅγιον διά τοῦ σοφοῦ Βεσελεήλ προτυπούμενον συνεργῆσαν ἐτελείωσε, καί ὁ νοητός Μωϋσῆς ὁ τοῦ Θεοῦ καί Πατρός μονογενής Υἱός αὐτούργησε, τήν ἀνθρωπίνην φύσιν ἐν ἑαυτῷ πηξάμενος ἑνώσει τῇ καθ᾿ ὑπόστασιν.

ΡΜΗ (148). ΑΛΛΟ ΕΙΣ ΤΟ ΑΥΤΟ ΘΕΩΡΗΜΑ

Ἄλλο εἰς τό αὐτό θεώρημα. Πλήν ὅτι καί τῆς ὅλης κτίσεως νοητῆς τε καί αἰσθητῆς ἐστιν εἰκών ἡ σκηνή,

ἥν ὁ Θεός καί 1388 Πατήρ οἷα Νοῦς ἐνενόησε, καί ὁ Υἱός οἷα Λόγος ἐδημιούργησε, καί τό Πνεῦμα τό ἅγιον ἐτελείωσε. Καί αὖθις τῆς αἰσθητῆς μόνης φύσεως, καί μόνου τοῦ ἀνθρώπου τοῦ ἐκ ψυχῆς ὄντος καί σώματος, καί μόνης αὖ τῆς ψυχῆς καθ᾿ ἑαυτήν τῷ λόγῳ θεωρουμένης, ἐστίν εἰκών ἡ σκηνή, κατά τόν ἑκάστῳ πρέποντα δηλαδή θεωρουμένη λόγον.

ΡΜΘ (149). ..». ΕΓΚΑΙΝΙΖΕΤΑΙ ∆Ε Η ΒΑΣΙΛΕΙΑ ∆ΑΒΙ∆, ΚΑΙ ΟΥΧ ΑΠΑΞ, ΑΛΛΗ

ΧΡΙΣΜΕΝΟΥ ..». Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό· «Ἐγκαινίζεται δέ ἡ βασιλεία ∆αβίδ, καί οὐχ ἅπαξ,

ἀλλά χριομένου τό πρότερον, καί ἀναγορευομένου τό δεύτερον». Ὁμοίως καί τόν μέγαν ∆αβίδ τόν προφήτην καί βασιλέα, πολύσεμνον ἔχοντα

τόν ἐπ᾿ αὐτῷ τῆς ἀναγωγῆς λόγον, καθ᾿ ὅν ἐπί τοῦ παρόντος αὐτόν ὁ διδάσκαλος ἐθεώρησε, καί ἡμεῖς ἐκδεξώμεθα. ∆αβίδ τοίνυν ἐστί νοητός ὁ ἀληθινός βασιλεύς τοῦ