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dispensation, the immortal spring, who teaches the Samaritan woman to ask from him for the water of life. But it is sufficient concerning this to recall the voice of the Gospel, which says: 'When Christ knew that all things were now finished, that the Scripture might be fulfilled, he says: I thirst;' so that it is shown that the word did not come forth from the necessity of thirst, but so that nothing of what was said in the Scriptures would be omitted. Nor was he overcome by sleep unwillingly; for he was not conquered by the passion, the Lord of all things and of sleep, who does not slumber nor sleep, but guards Christians, and remains impassible in his divinity even in his sufferings; so that the psalmist cries out to him: 'Awake as one who sleeps, O Lord.' But the 'as' does not signify sleep at all; for having immediately awakened he rebuked as God, and the winds were stilled, and the sea subsided so much that, though it was wavy and splashing, it allowed itself to be struck by oars, and gave cause for a hymn with a sailor's tune, with everyone joyfully crying out: 'Christ, save.' For whenever the true life were conceived of as sleeping, then all things would be conceived of as dead, as not being made alive. For imagine, while this life is sleeping, death being awake, and no one being able to reap the vital breezes. Nor, therefore, does he become poor, as being from above without need, he who is rich in mercy, and good in compassions, who supplies his own dispensation as a remedy for the pain of poverty. Nor does he need the strength of another; for it is written that in him all things hold together, and that to him every knee bows, of things in heaven, and things on earth, and things under the earth, and that in this dispensation angels came and ministered to him, 39.913 as one who is always in the Father and with God. What then does this mean, 'An angel of the Lord appeared strengthening him?' Instead of, 'glorifying him.' For Moses also composed this, singing a song in the desert such as this: 'All the angels of God will worship him; and let all the sons of God be strengthened in him;' that is, they will praise him. And another scripture confirms these things, introducing angels saying: 'Yours is the glory, yours is the dominion, yours is the power, yours is the strength.' And those outside also praised him thus: All things lie under the nods of the great mind of God. The beginning, and spring of life, and preeminent boast, And dominion and might, and the imperishable defense of strength, And powerful force, and all-encompassing necessity. Nor, therefore, does the great and true God pray, the radiance of the Father's glory, the living Word of God and guardian of all, as though he were lesser in his divinity; for he does not by prayer change difficult things, as we do, he who indeed by his will alone, and by his presence alone, procures good hope for all, and anticipates our supplications with the gift of good things; 'To him,' it says, 'they will pray;' but he prays because he became according to us without confusion and without sin, and was eager to show this through most evident deeds. For he who said such things, was also nailed to the cross in the flesh by his hands and feet; by the former, he raised such things to the height, and by the latter, he dashed the demons against Hades. And this is what Paul writes: 'Having disarmed the principalities and the powers, he made a public spectacle of them, triumphing over them in it.' And from the very things they accuse comes the refutation. For the same one writes, having been made wise by the Spirit of Wisdom, a saying that is somehow extremely keen 39.916 and profound, yet befitting of God, and not obscure, and ambivalent as to both the exaltation of the Only-Begotten and his condescension, which goes like this: 'Who in the days of his flesh, having offered up prayers and supplications with strong crying to him who was able to save him from death, and having been heard because of his reverence, though he was a Son, he learned obedience from the things which he suffered.' Therefore, having been shown to be the natural Son of God according to both, not at another time, nor on account of his own divinity, but when he was in the flesh, on account of the flesh and for the sake of the flesh he offered up supplications, as one who is reverent, that is, 'sinless,' for sinners to him in whom he was, and whom he had in himself, inasmuch as he was united

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οἰκονομίαν, ἡ ἀθάνατος πηγὴ, ἡ τὴν Σαμαρεῖτιν ὕδωρ ζωῆς αἰτεῖν παρ' αὐτοῦ διδάσκουσα. Ἀρκεῖ δὲ περὶ τούτου τῆς εὐαγγελικῆς μνημονεῦσαι φωνῆς, τῆς λεγούσης· «Ὡς εἰδὼς ὁ Χριστὸς, ὅτι ἤδη πάντα τετέλεσται, ἵνα τελειωθῇ ἡ Γραφὴ, λέγει· ∆ιψῶ·» ὡς δείκνυσθαι, μὴ ἀνάγκῃ δίψης ἐξεληλυθέναι τὸ ῥῆμα, ἀλλὰ πρὸς τὸ μή τι παραλειφθῆναι τῶν ἐν Γραφαῖς εἰρημένων. Οὔτε ὕπνῳ μὴ θέλων ἑάλω· οὐ γὰρ ἡττᾶτο τοῦ πάθους, ὁ τῶν ὅλων καὶ τοῦ ὕπνου Κύριος, ὁ μὴ ὑπνῶν μηδὲ νυστάζων, ἀλλὰ φυλάσσων Χριστιανοὺς, καὶ ἀπαθὴς τῇ θεότητι καὶ ἐν τοῖς παθήμασι διαμένων· ὡς πρὸς αὐτὸν ἀναφθέγγεσθαι τὸν ψαλμῳδόν· «Ἐξεγέρθητι ὡς ὁ ὑπνῶν, Κύριε.» Τὸ δὲ «ὡς» οὐ καθ' ἅπαξ ὕπνον ἐμφαίνει· διαναστὰς γὰρ εὐθὺς ἐπετίμησεν ὡς Θεὸς, καὶ οἱ ἄνεμοι μὲν κατεστάλησαν, ἡ δὲ θάλαττα τοσοῦτον ἐλώφησεν, ὥστε κυμαίνεσθαι καὶ καχλάζειν, ἀφεῖσα τύπτεσθαι κώπαις, καὶ πρόφασιν ὕμνου μετὰ μέλους διδόναι ναυτικοῦ, μεθ' ἡδονῆς πάντων κραζόντων· «Χριστὲ, σῶσον.» Ὅταν γὰρ ἡ ἀληθινὴ ζωὴ νοηθείη κοιμωμένη, τότ' ἂν νοηθείη τὰ πάντα τεθνηκότα, ὡς οὐ ζωοποιούμενα. Οἴου γὰρ, ταύτης εὑδούσης, τὸν θάνατον ἐγρηγορέναι, καὶ μηδενὶ ὑπάρχειν τὰς ζωτικὰς δρέπεσθαι αὔρας. Οὔτε πτωχεύει οὖν, ὡς ἄνωθεν ὢν ἀνενδεὴς, ὁ πλούσιος ἐν ἐλέει, καὶ ἀγαθὸς ἐν οἰκτιρμοῖς, ὁ φάρμακον τῷ ἄλγει τῆς πτωχείας τὴν παρ' ἑαυτοῦ οἰκονομίαν χορηγῶν. Οὐδὲ ἰσχύος ἐπιδεῖται ἀλλοτρίας ἐκεῖνος· γράφει γὰρ, ὡς ἐν αὐτῷ συνέστηκεν τὰ πάντα, καὶ ὡς κάμπτει αὐτῷ πᾶν γόνυ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, καὶ ὅτι ἐν αὐτῇ τῇ οἰκονομίᾳ προσελθόντες ἄγγελοι διηκόνουν αὐτῷ, 39.913 ὡς ἀεὶ ὄντι ἐν τῷ Πατρὶ καὶ πρὸς τὸν Θεὸν ὄντι. Τί οὖν βούλεται τὸ, «Ὤφθη ἄγγελος Κυρίου ἐνισχύων αὐτόν;» ἀντὶ τοῦ, δοξάζων αὐτόν. Τοῦτο γὰρ συνέταξεν καὶ Μωϋσῆς, ᾄσας ᾠδὴν ἐν τῇ ἐρήμῳ τοιάνδε· «Προσκυνήσουσιν αὐτῷ πάντες ἄγγελοι Θεοῦ· καὶ ἐνισχυσάτωσαν αὐτῷ πάντες υἱοὶ Θεοῦ·» τοῦτ' ἔστιν, ἀνυμνήσουσιν. Ἐπαληθεύει δὲ ταῦτα καὶ ἄλλη γραφὴ, εἰσάγουσα ἀγγέλους λέγοντας· «Σή ἐστιν ἡ δόξα, σόν ἐστι τὸ κράτος, σή ἐστιν ἡ δύναμις, σή ἐστιν ἡ ἰσχύς.» Εὐφήμησαν δὲ καὶ οἱ ἔξω τοιῶσδε· Πάντα Θεοῦ μεγάλοιο νόου ὑπὸ νεύμασι κεῖται. Ἀρχὴ, πηγή τε ζωῆς, καὶ ὑπείροχον εὖχος, Καὶ κράτος ἠδὲ βίη, καὶ ἰσχύος ἄφθιτος ἀλκὴ, Καὶ δύναμις κρατερὴ, καὶ ἀμφιέλικτος ἀνάγκη. Οὐδὲ εὔχεται οὖν ὁ μέγας καὶ ἀληθινὸς Θεὸς, τὸ ἀπαύγασμα τῆς δόξης τοῦ Πατρὸς, ὁ ζῶν τοῦ Θεοῦ Λόγος καὶ πάντων κηδεμὼν, ὡς ἥσσων τῇ θεότητι· οὐ γὰρ εὐχῇ μεταβάλλει, ὡς ἡμεῖς, τὰ δυσχερῆ, ὃς ἄρα καὶ μόνῳ τῷ θέλειν, καὶ μόνῃ τῇ παρουσίᾳ, τὴν ἀγαθὴν ἅπασιν προξενεῖ ἐλπίδα, καὶ φθάνει τῇ δόσει τῶν καλῶν τὰς ἡμετέρας λιτάς· «Πρὸς αὐτὸν» γὰρ, φησὶν, «προσεύξονται·» ἀλλ' εὔχεται διὰ τὸ καθ' ἡμᾶς ἀσυγχύτως καὶ δίχα πταίσματος γεγονέναι, καὶ τοῦτο διὰ πραγμάτων ἐπιφανεστέρων δεῖξαι ἐσπουδακέναι. Ὁ γὰρ τοιαῦτα λέξας, καὶ σαρκὶ σταυρῷ προσηλωμένος χεῖρας καὶ πόδας· τοὺς μὲν, δι' οὓς τὰ τοιαῦτα εἰς τὸ ὕψος ἀνήγαγεν, τοὺς δέ γε δαίμονας τῷ ᾄδῃ προσέῤῥηξεν. Καὶ τοῦτό ἐστιν, ὃ Παῦλος γράφει· «Ἀπεκδυσάμενος τὰς ἀρχὰς, καὶ τὰς ἐξουσίας, ἐδειγμάτισεν θριαμβεύσας αὐτοὺς ἐν αὐτῷ.» Αὐτόθεν δὲ ἀφ' ὧν αἰτιῶνται ὁ ἔλεγχος. Γράφει γὰρ ὁ αὐτὸς, σεσοφισμένος ὑπὸ τοῦ Πνεύματος τῆς Σοφίας, εἰς ἄκρον δριμεῖάν πως 39.916 καὶ βαθεῖαν, ὅμως θεοπρεπῆ, καὶ οὐκ ἀσύνοπτον, καὶ ἐπαμφοτερίζουσαν τῷ τε ὑψώματι τοῦ Μονογενοῦς καὶ τῇ συγκαταβάσει αὐτοῦ ῥῆσιν, ἔχουσαν ὧδε· «Ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ δεήσεις καὶ ἱκετηρίας πρὸς τὸν δυνάμενον αὐτὸν σώζειν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς προσενέγκας, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας, καίπερ ὢν Υἱὸς, ἔμαθεν ἀφ' ὧν ἔπαθεν, τὴν ὑπακοήν.» Υἱὸς οὖν φυσικὸς τοῦ Θεοῦ κατὰ τὸ ἐξ ἀμφοῖν δεδειγμένος, οὐκ ἄλλοτε, οὐδὲ διὰ τὴν ἑαυτοῦ θεότητα, ἀλλ' ὅτε ἦν ἐν σαρκὶ, διὰ τὰς σάρκας καὶ ὑπὲρ τῶν σαρκῶν ἱκετηρίας, ὡς εὐλαβὴς, τουτέστιν «ἀναμάρτητος,» ἀνέτεινεν ὑπὲρ ἁμαρτωλῶν ἐκείνῳ, ἐν ᾧ ἦν, καὶ ὃν εἶχεν ἐν ἑαυτῷ, καθὸ ἥνωτο