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there will be no end.” and David: “Your throne, O God, is for ever and ever; a scepter of uprightness is the scepter of your kingdom; you have loved righteousness, and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows.” But concerning the writing, “That God may be all in all,” while it has “God” without distinction, nevertheless the same Apostle writes similar things concerning the Son, to the Romans: “From whom is the Christ according to the flesh, who is over all, God;” and to the Colossians, speaking of the age to come, he says: “Where there is neither Greek nor Jew, Scythian, slave, free, but Christ is all in all;” and again writing concerning the Church, he says: “Which is the body of Christ who fills all 39.897 in all;” and elsewhere: “Christ yesterday and today is the same, and forever;” and again: “That at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth; and every tongue will confess, One Lord Jesus Christ.” For unless it has been corrupted, “In him dwells all the fullness of the Godhead;” and, “In him reconciling the world;” and, “In him all the fullness was pleased to dwell, and through him to reconcile all things to himself,” and not to another; the heresiarchs have made clear concerning the Godhead: not only the communion as of a Son to a Father, but not even do they grant to him the equality of co-possession as of a friend to a friend. For Jehoshaphat king of Judah, showing the communion of friendship to Ahab king of Israel, said: “As you are,” he says, “so am I; and as your people, so also are my people; and as your horses, so also are my horses;” and to one not born of him, he offered equal honor of his own kingdom. Likewise also for the disciples, he says, according to the Scripture, all things were common and undivided on account of Christ. The words of the heretics are therefore more shameless than those of the devil. For that God-hater, not yet having learned the economy, which was made known to us, and then also to the angels; for “not yet” I say more boastfully, when also through us, being persuaded by Paul who speaks plainly: “That now to the principalities and powers the manifold wisdom of God might be made known through the Church,” and for this reason daring to tempt, he left it to the authority of the Savior, saying: “If you are the Son of God, cast yourself down.” But these men, undermining, as much as in them lies, the dignity of the divine and ineffable generation, in a way force open the eternal throne, and defining they say: We disbelieve you when you say: “I and the Father are one;” and, “All things that the Father has are mine.” And we disbelieve no less also God the Father when he says: “This is my beloved Son, in whom I am well pleased.” Come down from the royal throne. Concerning which things in Luke, in a parable, he pronounces dreadful things about them. For he says to the angels: “These enemies of mine who did not want 39.900 me to reign over them, bring here, and slay them before me.” CH. 21. Desiring, forsooth, to attach to God the Word, and not to the economy, the things spoken in a human way, they say that he became inanimate flesh; and as if the great, immutable, and undefiled God repented in agony, or as if he came to this out of necessity, and not willingly and gladly, or even as if unable at the beginning, if he had wished, to avert the things concerning the cross; thus despising the Godhead that is not to be despised, they reproach him also with that which is recorded in Matthew: “Father, if it is possible, let this cup pass;” and, “Save me from this hour;” and that which was said on the cross: “My God, my God, why have you forsaken me?” and, “My soul is very sorrowful, even to death;” and his weeping over Lazarus; and his resting as if weary from a journey; and his praying; and the desire for food; and the thirst; and the sleep on the boat; alas for the evil faith! and, “An angel of the Lord appeared, strengthening him;” and

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οὐκ ἔσται τέλος·» καὶ ∆αυΐδ· «Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος, ἡ ῥάβδος τῆς βασιλείας σου· ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀδικίαν· διὰ τοῦτο ἔχρισέ σε, Θεὲ, ὁ Θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.» Περὶ δὲ τοῦ γράφειν, «Ἵνα ᾖ ὁ Θεὸς τὰ πάντα ἐν πᾶσιν,» μάλιστα μὲν ἀδιακρίτως ἔχει Θεὸν, ὅμως παραπλήσια τούτου ὁ αὐτὸς Ἀπόστολος γράφει περὶ τοῦ Υἱοῦ, Ῥωμαίοις μέν· «Ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεὸς·» Κολοσσαεῦσι δὲ περὶ τοῦ μέλλοντος αἰῶνος διαλεγόμενος, φησίν· «Ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ τὰ πάντα ἐν πᾶσι Χριστός·» καὶ πάλιν περὶ τῆς Ἐκκλησίας γράφων, φησίν· «Ἥτις ἐστὶν τὸ σῶμα τοῦ τὰ πάντα 39.897 ἐν πᾶσιν πληροῦντος Χριστοῦ·» καὶ ἀλλαχοῦ· «Χριστὸς χθὲς καὶ σήμερον ὁ αὐτὸς, καὶ εἰς τοὺς αἰῶνας·» καὶ πάλιν· «Ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων· καὶ πᾶσα γλῶσσα ἐξομολογήσεται, Εἷς Κύριος Ἰησοῦς Χριστός.» Καὶ γὰρ εἰ μὴ διέσφαλται τὸ, «Ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος·» καὶ τὸ, «Ἐν αὐτῷ κόσμον καταλλάσσων·» καὶ τὸ, «Ἐν αὐτῷ εὐδόκησε πᾶν τὸ πλήρωμα κατοικῆσαι, καὶ δι' αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτὸν,» οὐχὶ δὲ εἰς ἄλλον· τῇ θεότητι αἱρεσιομάχοι διεσάφησαν· οὐ μόνον ὡς Υἱῷ πρὸς Πατέρα κοινωνίαν, ἀλλ' οὐδὲ ὡς φίλῳ πρὸς φίλον ἰσότητα συγκτητορίας παραχωροῦντες αὐτῷ. Ἰωσαφὰτ γὰρ βασιλεὺς Ἰούδα πρὸς Ἀχαὰβ βασιλέα Ἰσραὴλ τῆς φιλίας τὴν κοινωνίαν ἐνδεικνύμενος, ἔλεγεν· «Καθὼς σὺ,» φησὶν, «οὕτως κἀγώ· καὶ καθὼς ὁ λαός σου, οὕτως καὶ ὁ λαός μου· καὶ καθὼς οἱ ἵπποι σου, οὕτως καὶ οἱ ἵπποι μου·» καὶ τῷ παρ' αὐτοῦ μὴ τεχθέντι, τῆς ἰδίας προετίθει βασιλείας ὁμοτιμίαν. Ὁμοίως δὲ καὶ τοῖς μαθηταῖς ἦν, φησὶ, κατὰ τὴν Γραφὴν διὰ τὸν Χριστὸν ἅπαντα κοινὰ καὶ ἀμέριστα. Ἀναιδέστερα τοίνυν τὰ αἱρετικῶν ῥήματα τῶν τοῦ διαβόλου. Ἐκεῖνος μὲν γὰρ ὁ Θεομισὴς τὴν οἰκονομίαν οὐδέπω μαθὼν, τὴν ὅτε ἡμῖν, τότε καὶ ἀγγέλοις γνωσθεῖσαν· «οὔπω» γὰρ αὐχηματικώτερόν φημι, ὅτε καὶ δι' ἡμῶν, πειθόμενος Παύλῳ φανερῶς φθεγγομένῳ· «Ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις διὰ τῆς Ἐκκλησίας ἡ πολυποίκιλος τοῦ Θεοῦ σοφία,» καὶ διὰ τοῦτο πειράζειν τολμῶν, τῇ ἐξουσίᾳ κατελίμπανε τοῦ Σωτῆρος, εἰπών· «Εἰ Υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν κάτω.» Οὗτοι δὲ, τὸ τῆς θείας καὶ ἀφράστου γεννήσεως, ὅσον τὸ ἐπ' αὐτοῖς, παραλύοντες ἀξίωμα, τρόπον τινὰ τὸν αἰώνιον ἐκμοχλεύουσι θρόνον, καὶ διορίζοντες φάσκουσιν· Ἀπιστοῦμέν σοι λέγοντι· «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν·» καὶ, «Πάντα, ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστιν.» Ἀπιστοῦμεν δὲ οὐδὲν ἧττον καὶ τῷ Θεῷ καὶ Πατρὶ φάσκοντι· «Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ εὐδόκησα.» Τοῦ βασιλικοῦ κατάβηθι θρόνου. ∆ι' ἃ παρὰ τῷ Λουκᾷ ἐν παραβολῇ φρικτὰ ἀποφαίνεται περὶ αὐτῶν. Λέγει γὰρ τοῖς ἀγγέλοις· «Τοὺς ἐχθρούς μου τούτους τοὺς μὴ θελή 39.900 σαντάς με βασιλεῦσαι ἐπ' αὐτοῦ, ἀγάγετε ὧδε, καὶ κατασφάξατε ἔμπροσθέν μου.» ΚΕΦ. ΚΑʹ. Προσάπτειν πού τοι τῷ Θεῷ Λόγω, καὶ οὐ τῇ οἰκονομίᾳ, τὰ ἀνθρωποπαθῶς λεχθέντα βουλόμενοι, σάρκα ἄψυχον γεγενῆσθαι αὐτὸν λέγουσιν· καὶ ὡσανεὶ ὑπ' ἀγωνίας μεταμελομένῳ τῷ ἀτρέπτῳ καὶ ἀκηράτῳ μεγάλῳ Θεῷ, ἢ ὡς ἐξ ἀνάγκης, καὶ οὐχ ἑκοντὶ καὶ ἀσμένως, ἐπὶ ταύτην ἐλθόντι, ἢ καὶ ὡς μὴ δυναμένῳ τὴν ἀρχὴν, εἰ ἤθελεν, τὰ περὶ τὸν σταυρὸν ἀποστῆσαι· οὕτω περιφρονοῦντες τῆς ἀκαταφρονήτου θεότητος, ὀνειδίζουσιν αὐτῷ καὶ τὸ ἐν Ματθαίῳ ἐμφερόμενον· «Πάτερ, εἰ δυνατὸν, παρελθέτω τὸ ποτήριον τοῦτο·» καὶ τὸ, «Σῶσόν με ἐκ τῆς ὥρας ταύτης·» καὶ τὸ ἐν τῷ σταυρῷ εἰρημένον· «Θεέ μου, Θεέ μου, ἵνα τί ἐγκατέλιπές με;» καὶ τὸ, «Περίλυπός ἐστιν ἡ ψυχή μου μέχρι θανάτοι·» καὶ τὸ δακρῦσαι αὐτὸν ἐπὶ Λαζάρῳ· καὶ τὸ ὡσανεὶ κεκοπιακότα ἐξ ὁδοιπορίας ἀναπαύσασθαι· καὶ τὸ προσεύξασθαι· καὶ τὴν τῆς τροφῆς ἔφεσιν· καὶ τὴν δίψαν· καὶ τὸν ἐπὶ τοῦ σκάφους ὕπνον· φεῦ τῆς κακοπιστίας! καὶ τὸ, «Ὤφθη ἄγγελος Κυρίου ἐνισχύων αὐτόν·» καὶ