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to be circumscribed. He ought likewise to create out of nothing; he ought to fashion all things by a word and without labor; and in addition to this, not to be sick, not to be despondent, not to be angry, not to sin, but to be immortal and incorruptible, and to have all that the archetype has. {ERAN.} Man is not in all respects the image of God. {ORTH.} True, but in whatever respects you may grant him to be an image, you will find him in every way falling short of the truth by a very great measure. {ERAN.} It is agreed. {ORTH.} Consider this as well: the divine apostle called the Son the image of the Father; for he said: "Who is the image of the invisible God." {ERAN.} What then? Does the Son not have all that the Father has? {ORTH.} He is not Father, nor unbegotten, nor uncaused. {ERAN.} If he had these, he would not be Son. {ORTH.} Is the word I spoke then true, that the image does not have all that the archetype has? {ERAN.} True. {ORTH.} Thus, then, the divine apostle said that Melchizedek was made like the Son of God. {ERAN.} Let us grant that "without father, and without mother, and without genealogy" are as you have said; how shall we understand "having neither beginning of days, nor end of life"? {ORTH.} When writing the ancient genealogy, the divine Moses taught us that Adam, having become so many years old, begat Seth, and having lived on for so many years, reached the end of his life. Thus also he spoke concerning Seth and Enoch and the others. However, of Melchizedek he was silent about both the beginning of his birth and the end of his life. Therefore, according to the history, he has neither beginning of days, nor end of life; but according to the truth, the only-begotten Son of God neither began to be, nor will He come to an end. {ERAN.} It is agreed. 127 {ORTH.} According to these things that befit God and are truly divine, then, Melchizedek is a type of the Lord Christ; but as for the high priesthood, which befits men more than God, the Lord Christ became a high priest according to the order of Melchizedek. For he too was a high priest of the nations; and the Lord Christ offered the all-holy and saving sacrifice on behalf of all men. {ERAN.} We have spent many words on this. {ORTH.} It needed even more, as you know; for you said the passage was hard to understand. {ERAN.} Let us return to the subject before us. {ORTH.} And what was the question we were seeking? {ERAN.} When I said that one ought not to call Christ man, but only God, you brought forward many other testimonies, and indeed that apostolic saying which he set down in writing to Timothy: "One God, and one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all." {ORTH.} I have remembered whence we deviated into this digression. For when I said that the very name of mediator of our Savior indicates the two natures, you yourself said that Moses was also called a mediator, and he was only a man, not God and man. For this reason, indeed, I was compelled to go through these things, to show that the type does not have all that the archetype has. Tell me, then, if you agree that the savior Christ should also be named man. {ERAN.} I call him God; for he is the Son of God. {ORTH.} If you call him God because you were taught that he is the Son of God, call him man also; for he often called himself Son of man. {ERAN.} The name "man" does not befit him, as the name "God" does. {ORTH.} As not being true, or for another reason? {ERAN.} The name "God" is the name of his nature; but "man" is the appellation of the economy. 128 {ORTH.} And do we say the economy is true, or some phantasm and false? {ERAN.} True. {ORTH.} If, then, the grace of the economy is true, and we call the incarnation of God the Word "economy," then the name "man" is also true; for having assumed a human nature, he was called man. {ERAN.} Before the passion he was called man; but after the passion, no longer. {ORTH.} And yet after the

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περιγεγράφθαι. Ἔδει παραπλησίως αὐτὸν ἐκ μὴ ὄντων δημιουργεῖν· ἔδει λόγῳ καὶ δίχα πόνου πάντα τεκταίνειν· καὶ πρὸς τούτοις, μὴ νοσεῖν, μὴ ἀθυμεῖν, μὴ θυμοῦσθαι, μὴ ἁμαρτάνειν, ἀλλ' ἀθάνατον εἶναι καὶ ἄφθαρτον, καὶ πάντα ἔχειν, ὅσα τὸ ἀρχέτυπον ἔχει. {ΕΡΑΝ.} Οὐ κατὰ πάντα ἐστὶν ὁ ἄνθρωπος εἰκὼν θεοῦ. {ΟΡΘ.} Ἀληθὲς πλὴν ἐν οἷσπερ ἂν αὐτὸν δῷς εἶναι εἰκόνα, παμπόλλῳ τινὶ μέτρῳ τῆς ἀληθείας ἀποδέοντα πάντως εὑρήσεις. {ΕΡΑΝ.} Ὡμολόγηται. {ΟΡΘ.} Σκόπησον δὲ καὶ τόδε· τὸν υἱὸν ὁ θεῖος ἀπόστολος εἰκόνα προσηγόρευσε τοῦ πατρός· ἔφη γάρ· "Ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου." {ΕΡΑΝ.} Τί οὖν; οὐ πάντα ἔχει ὁ υἱὸς ὅσαπερ ὁ πατήρ; {ΟΡΘ.} Πατὴρ οὐκ ἔστιν, οὔτε ἀγέννητος οὔτε ἀναίτιος. {ΕΡΑΝ.} Εἰ ταῦτα εἶχεν, οὐκ ἂν ἦν υἱός. {ΟΡΘ.} Ἀληθὴς ἄρα ὁ λόγος ὃν εἴρηκα ἐγώ, ὡς ἡ εἰκὼν οὐ πάντα ἔχει ὅσα τὸ ἀρχέτυπον ἔχει; {ΕΡΑΝ.} Ἀληθές. {ΟΡΘ.} Οὕτω τοίνυν καὶ τὸν Μελχισεδὲκ εἶπεν ὁ θεῖος ἀπόστολος ἀφωμοιῶσθαι τῷ υἱῷ τοῦ θεοῦ. {ΕΡΑΝ.} ∆ῶμεν τὸ ἀπάτωρ, καὶ ἀμήτωρ, καὶ ἀγενεαλόγητος, οὕτως εἶναι ὡς εἴρηκας· τὸ μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων, πῶς νοήσομεν; {ΟΡΘ.} Τὴν παλαιὰν γενεαλογίαν συγγράφων ὁ θεσπέσιος Μωϋσῆς ἐδίδαξεν ἡμᾶς, ὡς Ἀδὰμ ἐτῶν τοσῶνδε γενόμενος ἐγέννησε τὸν Σήθ, καὶ ἐπιζήσας ἔτη τοσάδε τοῦ βίου τὸ τέρμα κατέλαβεν. Οὕτω καὶ περὶ τοῦ Σὴθ καὶ τοῦ Ἐνὼς καὶ τῶν ἄλλων εἴρηκε. Τοῦ μέντοι Μελχισεδὲκ καὶ τὴν ἀρχὴν τῆς γενέσεως καὶ τῆς ζωῆς τὸ τέλος ἐσίγησεν. Οὐκοῦν, κατὰ τὴν ἱστορίαν, οὔτε ἀρχὴν ἡμερῶν, οὔτε ζωῆς τέλος ἔχει· κατὰ δὲ τὴν ἀλήθειαν, ὁ μονογενὴς τοῦ θεοῦ υἱός, οὔτε ἤρξατο τοῦ εἶναι, οὔτε λήψεται τέλος. {ΕΡΑΝ.} Ὡμολόγηται. 127 {ΟΡΘ.} Κατὰ μὲν οὖν τὰ θεοπρεπῆ ταῦτα καὶ ὄντως θεῖα, τύπος ὁ Μελχισεδὲκ τοῦ δεσπότου Χριστοῦ· κατὰ δέ γε τὴν ἀρχιερωσύνην, ἥτις ἀνθρώποις μᾶλλον ἢ θεῷ προσήκει, ὁ δεσπότης Χριστὸς ἀρχιε ρεὺς γέγονε κατὰ τὴν τάξιν Μελχισεδέκ. Καὶ γὰρ ἐκεῖνος ἐθνῶν ὑπῆρχεν ἀρχιερεύς· καὶ ὁ δεσπότης Χριστὸς ὑπὲρ ἁπάντων ἀνθρώπων τὴν παναγίαν καὶ σωτήριον θυσίαν προσήνεγκεν. {ΕΡΑΝ.} Πολλοὺς περὶ τούτου κατηναλώσαμεν λόγους. {ΟΡΘ.} Ἐδεῖτο καὶ πλειόνων, ὡς οἶσθα· δυσνόητον γὰρ ἔφησθα τὸ χωρίον. {ΕΡΑΝ.} Ἐπὶ τὸν προκείμενον ἐπανέλθωμεν λόγον. {ΟΡΘ.} Τί δὲ ἦν ἡμῖν τὸ ζητούμενον; {ΕΡΑΝ.} Ἐμοῦ λέγοντος, μὴ χρῆναι καλεῖν ἄνθρωπον τὸν Χριστόν, ἀλλὰ μόνον θεόν, πολλάς γε ἄλλας αὐτὸς μαρτυρίας παρήγαγες, καὶ δὴ καὶ τὴν ἀποστολικὴν ῥῆσιν ἐκείνην, ἣν Τιμοθέῳ γράφων τέθεικεν· "Εἷς θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ἀντὶ πάντων." {ΟΡΘ.} Ἀνεμνήσθην πόθεν εἰς τήνδε τὴν παρέκβασιν ἐξεκλίναμεν. Ἐμοῦ γὰρ εἰρηκότος ὡς καὶ αὐτὸ τὸ τοῦ μεσίτου ὄνομα τοῦ σωτῆρος ἡμῶν τὰς δύο φύσεις παραδηλοῖ, αὐτὸς ἔφησθα καὶ Μωϋσέα κεκλῆσ θαι μεσίτην, ἄνθρωπος δὲ μόνον ἐκεῖνος ἐτύγχανεν ὤν, οὐ θεὸς καὶ ἄνθρωπος. Τούτου δὴ χάριν ἠναγκάσθην ταῦτα διεξελθεῖν, ἵνα δείξω τὸν τύπον οὐ πάντα ἔχοντα ὅσα τὸ ἀρχέτυπον ἔχει. Εἰπὲ τοίνυν, εἰ συνομολογεῖς χρῆναι καὶ ἄνθρωπον ὀνομάζεσθαι τὸν σωτῆρα Χρι στόν. {ΕΡΑΝ.} Ἐγὼ θεὸν αὐτὸν καλῶ· θεοῦ γάρ ἐστιν υἱός. {ΟΡΘ.} Εἰ θεὸν αὐτὸν καλεῖς, ἐπειδὴ θεοῦ αὐτὸν ἐδιδάχθης υἱόν, κάλει καὶ ἄνθρωπον· υἱὸν γὰρ ἀνθρώπου πολλάκις ἑαυτὸν προσηγό ρευσεν. {ΕΡΑΝ.} Οὐχ ἁρμόττει αὐτῷ τὸ ἄνθρωπος ὄνομα, ὡς τὸ θεὸς ὄνομα. {ΟΡΘ.} Ὡς οὐκ ὂν ἀληθές, ἢ δι' ἑτέραν αἰτίαν; {ΕΡΑΝ.} Τὸ θεὸς ὄνομα τῆς φύσεως ὄνομα· τὸ δὲ ἄνθρωπος τῆς οἰκονομίας πρόσρημα. 128 {ΟΡΘ.} Τὴν δὲ οἰκονομίαν ἀληθῆ φαμεν, ἢ φαντασιώδη τινὰ καὶ ψευδῆ; {ΕΡΑΝ.} Ἀληθῆ. {ΟΡΘ.} Εἰ τοίνυν ἀληθὴς τῆς οἰκονομίας ἡ χάρις, τὴν ἐνανθρώπησιν δὲ τοῦ θεοῦ λόγου καλοῦμεν οἰκονομίαν, ἀληθὲς ἄρα καὶ τὸ ἄνθρωπος ὄνομα· φύσιν γὰρ ἀνθρωπείαν ἀναλαβὼν ἐχρημάτισεν ἄνθρωπος. {ΕΡΑΝ.} Πρὸ τοῦ πάθους ἐκαλεῖτο ἄνθρωπος· μετὰ δὲ τὸ πάθος οὐκ ἔτι. {ΟΡΘ.} Καὶ μὴν μετὰ τὸ