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He works a divine power, and performed miracles, as was said before. And concerning the Holy Spirit, as when the Lord teaches: “The Spirit blows where it wishes;” and Paul: “But one and the same Spirit works all these things, distributing to each one individually as he wills.” 39.893

CHAP. 20. That the Only-begotten lays aside the kingdom, and is not an eternal king

and is subject to God, as some kind of opponent of God—but may He be merciful to us—and that only the Father is imagined to be “all in all,” from which things Paul wrote the following to the Corinthians: “When he delivers the kingdom to God the Father, when he has abolished all rule and all authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be abolished is death. For he has subjected all things under his feet. But when he says, ‘All things are subjected,’ it is clear that it is except for the One who subjected all things to him. And when all things are subjected to him, then the Son himself will also be subjected to the One who subjected all things to him, so that God may be all in all.” And in this also, that we ought to choose our understanding carefully concerning the form of a servant; if indeed one considers that which, if it is divinely subjected, would have been subjected from the beginning. And further also from the prophecy of Daniel, which goes literally thus: “I saw in a vision of the night, and behold, with the clouds of heaven, one like a Son of man was coming, and he reached the Ancient of Days; and he was brought before him, and to him was given the rule, and the honor, and the kingdom; and all peoples, tribes, and tongues will serve him; his authority is an eternal authority, which will not pass away; and his kingdom will not be destroyed.” For he calls the Father the Ancient of Days; but as the Son of man brought before him, to whom was given the rule, and the honor, and the kingdom, he indicates the one conformed to our humiliation. If therefore they do not grant that the foregoing things were said by the Apostle and the prophet for this reason, it remains for them to reject one or the other. For from the apostolic saying, the Son reigns now, but after the resurrection he lays it aside, according to them. But from the prophecy, the King of kings and Lord of lords does not yet reign now, but then begins, and after this the opposite appears with respect to God the Father. And it is found in addition to this, that he was subject to his Virgin Mother and to Joseph for the sake of the economy, clearly willingly, and not by necessity, nor diminishing anything of his royal honor, but rather by his condescension showing the immensity of his divinity, and the gentleness of the Creator's power, and ordering us to obey our fathers; to whom 39.896 he himself has justly given to be honored, as he said in Luke: “Why is it that you were seeking me? Did you not know that I must be in my Father’s house? And he went down,” it says, “to Nazareth, and was subject to them.” But to the Father and God he has not yet, according to them, been subjected; and indeed Paul, writing to the Philippians, has been proved false: “Becoming obedient unto death, even death on a cross.” Therefore, just as, being equal to God and in the form of God, not for himself but for us, he became sin and a curse; so, not for himself but for us it is written that he will hand over and be subjected; since through love for humanity he became, without confusion, what we are, apart from sin, remaining one and the same. For how can the maker of all and ruler of all—and in all things are also placed the ages—the one prophesied first, and for what follows, and the Almighty, be unable in the ages to come not to rule and reign with the Father and the Spirit, just as now, and always. But that his kingdom is endless—for it is one and indivisible with the Trinity—was testified to more elaborately in the first discourse, in which Gabriel appears to have spoken well: “He will reign over the house of Israel for ever, and of his kingdom

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ἐνεργεῖ θείαν δύναμιν, καὶ θαύματα ἐπετέλει, ὡς προελέχθη. Περὶ δὲ τοῦ ἁγίου Πνεύματος, ὡς ἡνίκα ὁ Κύριος διδάσκῃ· «Τὸ Πνεῦμα ὄπου θέλει πνεῖ·» Παῦλος δέ· «Πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ, καθὼς βούλεται.» 39.893

ΚΕΦ. Κʹ. Ἀποτίθεσθαι τὸν Μονογενῆ τὴν βασιλείαν, καὶ μὴ εἶναι βασιλέα

αἰώνιον, ὑποτάσσεσθαί τε τῷ Θεῷ, ὥς τινα ἀντίθεον ἵλεως δὲ ἡμῖν ἔστω, καὶ εἶναι μόνον «τὰ πάντα ἐν πᾶσι» τὸν Πατέρα φαντάζονται, ἀφ' ὧν Κορινθίοις Παῦλος ἔγραψε τοιάδε· «Ὅταν παραδιδῷ τὴν βασιλείαν τῷ Θεῷ καὶ Πατρὶ, ὅταν καταργήσῃ πᾶσαν ἀρχὴν, καὶ ἐξουσίαν, καὶ δύναμιν· δεῖ γὰρ αὐτὸν βασιλεύειν, ἄχρις οὗ ἂν θῇ πάντας τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ. Ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος· πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὑτοῦ. Ὅταν δὲ εἴπῃ· Τὰ πάντα ὑποτέτακται, δῆλον, ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα· ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε αὐτὸς ὁ Υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ Θεὸς τὰ πάντα ἐν πᾶσιν.» Καὶ εἰς τοῦτο δὲ, ὅτι περὶ τὴν τοῦ δούλου μορφὴν ἑλεῖσθαι ὀφείλομεν τὸν νοῦν ἀκριβῶς· εἴ γέ τις ἀναλογιζόμενος ὅπερ εἰ θεϊκῶς ὑποτάσσεται, ἀπ' ἀρχῆς ἂν ὑπετέτακτο. Ἔτι δὲ καὶ ἐκ τῆς προφητείας ∆ανιὴλ, ἐχούσης ὧδέ πως κατὰ λέξιν· «Ἐθεώρουν ἐν ὁράματι τῆς νυκτὸς, καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ, ὡς Υἱὸς ἀνθρώπου ἐρχόμενος, καὶ ἕως τοῦ Παλαιοῦ τῶν ἡμερῶν ἔφθασεν· καὶ προσήχθη αὐτῷ, καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ, καὶ ἡ τιμὴ, καὶ ἡ βασιλεία· καὶ πάντες οἱ λαοὶ, φυλαὶ, γλῶσσαι δουλεύσουσιν αὐτῷ· ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται· καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται.» Παλαιὸν γὰρ ἡμερῶν τὸν Πατέρα λέγει· ὡς Υἱὸν δὲ ἀνθρώπου προσαχθέντα αὐτῷ, ᾧτινι ἐδόθη ἡ ἀρχὴ, καὶ ἡ τιμὴ, καὶ ἡ βασιλεία, τὸν σύμμορφον τῆς ταπεινώσεως ἡμῶν δηλοῖ. Ἐὰν οὖν μὴ δώσωσι, διὰ τοῦτο εἰρῆσθαι τῷ Ἀποστόλῳ καὶ τῷ προφήτῃ τὰ προκείμενα, λείπεται αὐτοὺς παραγράψασθαι τὸν ἕτερον. Ἀπὸ γὰρ τοῦ ἀποστολικοῦ ῥητοῦ, νῦν μὲν βασιλεύει ὁ Υἱὸς, μετὰ δὲ τὴν ἀνάστασιν ἀποτίθεται, κατ' αὐτούς. Ἀπὸ δὲ τῆς προφητείας, νῦν μὲν οὔπω βασιλεύει ὁ Βασιλεὺς τῶν βασιλευόντων καὶ Κύριος τῶν κυριευόντων, τότε δὲ ἄρχεται, μετὰ τοῦτο ἔμπαλιν φαίνεσθαι ἐπὶ τοῦ Θεοῦ καὶ Πατρός. Εὑρίσκεσθαι δὲ πρὸς τούτοις, ὅτι τῇ μὲν Παρθένῳ Μητρὶ αὐτοῦ καὶ τῷ Ἰωσὴφ ὑπετάγη εἰς τὴν οἰκονομίαν, ἑκὼν δὲ δῆλον ὅτι, καὶ οὐκ ἀνάγκῃ, οὐδὲ καταβάλλων τι τοῦ βασιλικοῦ γέρως, μᾶλλον δὲ τῇ συγκαταβάσει δεικνὺς τὸ ὑπέρογκον τῆς θεότητος, καὶ τὸ πρᾶον τῆς ∆ημιουργοῦ δυνάμεως, καὶ οἰκονομῶν τὸ ἡμᾶς πατράσι πείθεσθαι· οἷς 39.896 τὸ τιμᾶσθαι δικαίως δέδωκεν αὐτὸς ὡς παρὰ Λουκᾷ εἶπεν· «Τί ὅτι ἐζητεῖτέ με· Οὐκ ᾔδειτε ὅτι ἐν τῷ οἴκῳ τοῦ Πατρός μου δεῖ με εἶναι, Καὶ κατῆλθε,» φησὶν, «εἰς Ναζαρὲθ, καὶ ἦν ὑποτασσόμενος αὐτοῖς.» Τῷ δὲ Πατρὶ καὶ τῷ Θεῷ οὐδέπω. κατ' αὐτοὺς, ὑπετάγη· καὶ ἐψεύσθη μὲν παρὰ Παύλου, Φιλιππησίοις ἐπιστέλλοντος· «Γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ» Ὥσπερ οὖν ἴσα Θεῷ καὶ ἐν μορφῇ Θεοῦ ὑπάρχων, οὐ δι' ἑαυτὸν, ἀλλ' ὑπὲρ ἡμῶν, ἁμαρτία γέγονε, καὶ κατάρα· οὕτως, οὐ δι' ἑαυτὸν, ἀλλὰ δι' ἡμᾶς γέγραπται παραδώσων καὶ ὑποταγησόμενος· ἐπειδὴ διὰ φιλανθρωπίαν γέγονεν ἀσυγχύτως, ὅπερ ἐσμὲν, ἐκτὸς ἁμαρτίας, μείνας εἷς καὶ ὁ αὐτός. Πῶς γὰρ ὁ πάντων ποιητὴς καὶ πάντων κρατῶν· ἐν τοῖς πᾶσι δὲ τίθενται καὶ οἱ αἰῶνες, ὁ προφητευθεὶς πρῶτος, καὶ εἰς τὰ ἐφεξῆς, καὶ Παντοκράτωρ, δύναται εἰς τοὺς ἐφεξῆς αἰῶνας μὴ κρατεῖν καὶ βασιλεύειν σὺν Πατρὶ καὶ Πνεύματι, καθὰ καὶ νῦν, καὶ ἀεί. Ὅτι δὲ ἀτελεύτητος αὐτοῦ ἡ βασιλεία ὑπάρχει μία γάρ ἐστιν ἀδιαίρετος τῆς Τριάδος, ἐν τῷ πρώτῳ λόγῳ ἐμαρτυρήθη ἐξεργαστικώτερον, ἐν οἷς Γαβριὴλ εὖγε φαίνεται εἰρηκώς· «Βασιλεύσει ἐπὶ τὸν οἶκον Ἰσραὴλ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ