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of those who believe in me through their word, that they may all be one." But wishing to confirm the manner of the union, (75) repeating the word, he says: "As you, Father, are in me, and I in you, that they also may be one." And making this clearer, he adds: "And the glory which you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may be perfected into one," and after a little: "Father, I desire that they also, whom you have given me, may be with me where I am, to behold my glory which you have given me," and again: "that the love with which you have loved me may be in them, and I in them." Have you seen the depth of the mysteries? Have you known the boundless excess of surpassing glory? Have you understood the manner of union which is beyond mind and beyond all conception?

O the wonder, brethren, O the ineffable condescension of the love toward us of the philanthropic God, that such a union as he has by nature with his Father, he promises that he also will have by grace toward us, if we wish, and we likewise will have with him by working his commandments; for what he has by nature with the Father, this he gives to us with him by adoption and by grace. O fearful promise, that the glory which the Father has given to the Son, the Son also gives to us by divine grace; and what is greater, that just as he is in the Father and the Father in him, so the Son of God will be in us and we in him, the Son, if we wish, by grace. O unsurpassable grace, that the love with which God the Father loved his only-begotten Son and our God, he says this will be in us, and that very Son of God in us. And reasonably so; for having once become our kinsman in the flesh and having made us partakers of his divinity, he has made all such people his kinsmen. Moreover, since the divinity imparted (76) to us through communion is indivisible and inseparable, it is entirely necessary that we who have truly partaken of it be inseparable in one Spirit, one body with Christ.

And that these things are so, hear Paul saying: "For in Christ Jesus there is neither slave nor free, neither Jew nor Greek, neither Scythian nor barbarian, but Christ is all and in all." Do you see how he did not say, "but all are Christians," but "Christ" is one, as one body from many members? And hear him again declaring this elsewhere. For having first said, "To each is given the manifestation of the Spirit for the common good," and having enumerated the differences of gifts, later the same one added: "All these are empowered by one and the same Spirit, who apportions to each one individually as he wills." And having made known to us the workings given through the Spirit to the holy members of Christ themselves, he adds and says: "For just as the body is one and has many members, and all the members of the one body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit. For the body does not consist of one member but of many." And just as, again, to each one, as we have said before, the allotment is given by God in the incorruptible mansions according to his worth, so also in the body of the Church each one will be counted in that part of Christ of which he is worthy. And he himself declares this a little later in this epistle of his, saying: "But as it is, God arranged the members in the body, each one of them, as he chose. So there are many members, yet one body." (77) But to show the differences of the members and what and who they are, he said: "Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administering, various kinds of tongues." Have you seen the differences of the members of Christ? Have you learned who are members

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πιστευόντων διά τοῦ λόγου αὐτῶν εἰς ἐμέ, ἵνα πάντες ἕν ὦσι". Βουλόμενος δέ τόν τρόπον πιστώσασθαι τῆς ἑνώσεως, (75) ἐπαναλαμβάνων τόν λόγον φησί· "Καθώς σύ, πάτερ, ἐν ἐμοί, κἀγώ ἐν σοί, ἵνα καί αὐτοί ἕν ὦσι". Σαφέστερον δέ τοῦτο ποιῶν, ἐπιφέρει· "Καί ἐγώ τήν δόξαν, ἥν δέδωκάς μοι, δέδωκα αὐτοῖς, ἵνα ὦσιν ἕν, καθώς ἡμεῖς ἕν ἐσμέν· ἐγώ ἐν αὐτοῖς καί σύ ἐν ἐμοί, ἵνα ὦσι τετελειωμένοι εἰς ἕν", καί μετ᾿ ὀλίγ· "Πάτερ, οὕς δέδωκάς μοι θέλω ἵνα, ὅπου εἰμί ἐγώ, κἀκεῖνοι ὦσι μετ᾿ ἐμοῦ, ἵνα θεωρῶσι τήν δόξαν τήν ἐμήν, ἥν δέδωκάς μοι", καί πάλιν· "Ἵνα ἡ ἀγάπη, ἥν ἠγάπησάς με, ἐν αὐτοῖς ᾖ κἀγώ ἐν αὐτοῖς". Εἶδες μυστηρίων βάθος; Ἔγνως ὑπερβαλλούσης δόξης ὑπεράπειρον ὑπερβολήν; κατενόησας ἑνώσεως τρόπον ὑπέρ νοῦν ὄντα καί ὑπέρ ἅπασαν ἔννοιαν;

Ὤ τοῦ θαύματος, ἀδελφοί, ὤ τῆς ἀφράστου συγκαταβάσεως τῆς πρός ἡμᾶς ἀγάπης τοῦ φιλανθρώπου Θεοῦ, ὅτι οἵαν τήν πρός τόν Πατέρα αὐτοῦ ἔχει ἕνωσιν φυσικῶς, τοιαύτην καί αὐτός ἔχειν ἐν χάριτι πρός ἡμᾶς, ἐάν θέλωμεν, ἐπαγγέλλεται, καί ἡμεῖς πρός ἐκεῖνον ὁμοίως ἕξομεν τάς αὐτοῦ ἐντολάς ἐργαζόμενοι· ὅ γάρ ἐκεῖνος φυσικῶς ἔχει πρός τόν Πατέρα, τοῦτο ἡμῖν πρός αὐτόν τῇ θέσει δίδωσι καί τῇ χάριτι. Ὤ ἐπαγγελίας φρικτῆς, ὅτι τήν δόξαν ἥν δέδωκεν ὁ Πατήρ τῷ υἱῷ καί ὁ Υἱός δίδωσιν ἠμῖν θείᾳ χάριτι· καί τό δή μεῖζον, ὅτι ὥσπερ ἐκεῖνος ἐν τῷ Πατρί καί ὁ Πατήρ ἐν αὐτῷ, οὕτως ὁ Υἱός τοῦ Θεοῦ ἐν ἡμῖν καί ἡμεῖς ἐν αὐτῷ ἐσόμεθα τῷ Υἱῷ, εἰ βουλόμεθα, τῇ χάριτι. Ὤ χάριτος ἀνυπερβλήτου, ὅτι τήν ἀγάπην ἥν ἠγάπησεν ὁ Θεός καί Πατήρ τόν μονογενῆ αὐτοῦ Υἱόν καί Θεόν ἡμῶν, αὐτήν ἐν ἡμῖν λέγει ἔσεσθαι καί αὐτόν ἐκεῖνον τόν Υἱόν τοῦ Θεοῦ ἐν ἡμῖν. Καί εἰκότως· συγγενής γάρ ἅπαξ ἡμῶν γεγονώς τῇ σαρκί καί συμμετόχους αὐτοῦ τῆς θεότητος ἡμᾶς ἐργασάμενος, συγγενεῖς αὐτοῦ πάντας τούς τοιούτους πεποίηκεν. Ἄλλως δέ καί τῆς μεταδοθείσης (76) ἡμῖν διά τῆς κοινωνίας θεότητος ἀτμήτου οὔσης καί ἀχωρίστου, ἀνάγκη πᾶσα καί ἡμᾶς τούς ἐν ἐληθείᾳ ταύτης μετεσχηκότας ἀχωρίστους ἐν ἑνί Πνεύματι ἕν σῶμα μετά Χριστοῦ εἶναι.

Καί ὅτι ταῦτα οὕτως ἔχει, ἄκουε Παύλου λέγοντος· "Ἐν γάρ Χριστῷ Ἰησοῦ οὐκ ἔστι δοῦλος οὐδέ ἐλεύθερος, οὐκ Ἰουδαῖος, οὐχ Ἕλλην, οὐ Σκύθης, οὐ βάρβαρος, ἀλλά τά πάντα καί ἐν πᾶσι Χριστός". Ὁρᾷς ὅπως οὐκ εἶπεν "ἀλλ᾿ οἱ πάντες χριστιανοί", ἀλλά "Χριστός" εἷς, ὡς ἐκ μελῶν πολλῶν σῶμα ἕν. Καί ἄκουε πάλιν αὐτοῦ τοῦτο δηλοῦντος ἑτέρωθι. Εἰπόντος γάρ πρῶτον· "Ἑκάστῳ δίδοται ἡ φανέρωσις τοῦ Πνεύματος πρός τό συμφέρον" καί τάς διαφοράς τῶν χαρισμάτων ἀπαριθμησαμένου, ὕστερον πάλιν ὁ αὐτός ἐπήγαγε· "Πάντα δέ ταῦτα ἐνεργεῖ τό ἕν καί τό αὐτό Πνεῦμα διαιροῦν ἰδίᾳ ἑκάστῳ καθώς βούλεται". Τάς διδομένας δέ διά τοῦ Πνεύματος ἐνεργείας αὐτοῖς τοῖς ἁγίοις μέλεσι τοῦ Χριστοῦ γνωρίσας ἡμῖν ἐπιφέρει καί φησι· "Καθάπερ γάρ τό σῶμα ἕν ἐστι καί μέλη ἔχει πολλά, πάντα δέ τά μέλη τοῦ σώματος τοῦ ἑνός πολλά ὄντα ἕν ἐστι σῶμα, οὕτως καί ὁ Χριστός· καί γάρ ἐν ἑνί πνεύματι ἡμεῖς πάντες εἰς ἕν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι, εἴτε Ἕλληνες, εἴτε δοῦλοι, εἴτε ἐλεύθεροι, καί πάντες εἰς ἕν πόμα ἐποτίσθημεν· καί γάρ τό σῶμα οὐκ ἔστιν ἕν μέλος ἀλλά πολλά". Καθάπερ δέ πάλιν ἑκάστῳ, ὡς προείπομεν, κατ᾿ ἀξίαν ὑπό τοῦ Θεοῦ ἐν ταῖς ἀκηράτοις μοναῖς ἡ ἀποκλήρωσις δίδοται, οὕτως καί ἐν τῷ σώματι τῆς Ἐκκλησίας ἕκαστος ἐν ᾧ ἐστιν ἄξιος καταριθμηθήσεται μέρει τοῦ Χριστοῦ. Καί τοῦτο αὐτός μετ᾿ ὀλίγα δηλοῖ ἐν ταύτῃ αὐτοῦ τῇ ἐπιστολῇ λέγων· "Νῦν δέ ὁ Θεός ἔθετο τά μέλη ἕν ἕκαστον αὐτῶν ἐν τῷ σώματι καθώς ἠθέλησε· πολλά μέν οὖν μέλη, ἕν δέ σῶμα". (77) Ἵνα δέ καί τάς διαφοράς τῶν μελῶν καί τίνα ταῦτα και τίνες εἰσίν ἀποδείξῃ, ἔφη· "Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καί μέλη ἐκ μέρους· καί οὕς ἔθετο ὁ Θεός ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, εἶτα χαρίσματα ἰαμάτων, ἀντιλήψεις, κυβερνήσεις, γένη γλωσσῶν". Εἶδες τάς διαφοράς τῶν μελῶν τοῦ Χριστοῦ; Ἔμαθες τίνες εἰσί μέλη