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of death. How did He empty Himself? By taking the form of a servant, being made in the likeness of men, and being found in fashion as a man. Here, with regard to "esteeming one another better than themselves," He said this: "He emptied Himself." Since if He was subjected, the matter was not even one of humility, unless He chose this of His own accord, unless it was from Himself. For if He did not know that this must happen, He would be imperfect; if, not knowing, He waited for the time of the command, He would be one not knowing the time; or if He knew both that it must happen, and when it must happen, for what reason did He endure to be subjected? To show the superiority of the Father. This is not to show the Father’s superiority, but His own lowliness. For is not the name of Father sufficient to show the pre-eminence of the Father? For apart from this, all things are the same for the Son. And otherwise, this honor is not sufficient to pass from the Father to the Son. But apart from this, all things of the Father are common to the Son. b. Here the followers of Marcion, taking hold of the saying, say, "Behold, He did not become man, but, 'Being made in the likeness of man'." But how is it to be made in the likeness of men? by putting on a shadow? 62.230 Then this is a phantom, and not a likeness of a man; for the likeness of a man is another man. But what will you say to John when he says, "The Word became flesh"? But this blessed one himself also says elsewhere, "In the likeness of sinful flesh." And being found in fashion as a man. "Behold," he says, "both 'in fashion' and 'as a man'." But this is not truly a man, to be "as a man" and to be a man "in fashion"; for to be a man "in fashion" is not to be a man by nature. Do you see with what great fairness I set down the arguments of our enemies? For this is the brilliant and superabundant victory, when we do not hide what seem to be their strong points; for to hide them is deceit rather than victory. What then do they say (for let us take them up again)? "In fashion" is not by nature, and to be "as a man," and to be "in the likeness of man," this is not to be a man. So then, to take the form of a servant is not to take the form of a servant. Then there is a conflict here. And why do you not resolve that first? For just as you think these things are contrary to us, so also we say that is contrary to you. For He did not say, "as the form of a servant," nor, "in the likeness of the form of a servant," nor, "in the fashion of the form of a servant," but, "He took the form of a servant." What is it then? For there is indeed a conflict. No conflict, God forbid! But what is their frigid and ridiculous argument? "He took the form of a servant," they say, "because having girded himself with a towel, He washed the feet of the disciples." Is this the form of a servant? But this is not the form of a servant, but the work of a servant. And it is one thing to do the work of a servant, and another to take the form of a servant. For why did He not say, "He did the work of a servant," which would have been clearer? And nowhere in Scripture is "form" said instead of "work." For the difference is great; for the one is of nature, the other of action. And in common usage we never take "form" to mean "work." Otherwise, He did not even do the work, according to them, nor indeed did He gird himself. For if the matter was a phantom, it was not a reality. If He did not have hands, how did He wash? If He did not have a waist, how did He gird himself with a towel? And what garments did He take? For it says, "He took His garments." Just as, therefore, the work is not found to have happened here, but is only a delusion, so He did not even wash the feet of the disciples. For if the incorporeal nature did not appear, it was not in a body. Who then washed the disciples? What then shall we say in turn to Paul of Samosata? And what did he say, you ask? He says the same thing. But this is not an emptying, for one who is of human nature and a mere man to wash his fellow-servants. For what we have said to the Arians, these things also

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θανάτου. Πῶς ἐκένωσε; Μορφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος. Ἐνταῦθα πρὸς τὸ, Ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, τοῦτο εἶπε, τὸ, Ἑαυτὸν ἐκένωσεν· ἐπεὶ εἰ ὑπετάγη, οὐδὲ ταπεινοφροσύνης ἦν τὸ πρᾶγμα, εἰ μὴ οἴκοθεν τοῦτο εἵλετο, εἰ μὴ παρ' ἑαυτοῦ. Εἰ γὰρ οὐκ ᾔδει, ὅτι δεῖ τοῦτο γενέσθαι, ἔσται ἀτελής· εἰ μὴ εἰδὼς περιέμενε τὸν καιρὸν τοῦ προστάγματος, ἔσται καιρὸν οὐκ εἰδώς· ἢ εἰ ᾔδει καὶ ὅτι δεῖ γενέσθαι, καὶ πότε γενέσθαι, τίνος ἕνεκεν ὑποταγῆναι ὑπέμενεν; Ἵνα δείξῃ τὴν τοῦ Πατρὸς ὑπεροχήν. Τοῦτο οὐ Πατρός ἐστι δεῖξαι τὴν ὑπεροχὴν, ἀλλ' οἰκείαν εὐτέλειαν· οὐ γὰρ ἱκανὸν τὸ τοῦ Πατρὸς ὄνομα δεῖξαι τὰ πρεσβεῖα τοῦ Πατρός; Χωρὶς γὰρ τούτου πάντα τὰ αὐτά ἐστι τῷ Παιδί. Ἄλλως δὲ, οὐδὲ ἱκανὴ αὕτη ἡ τιμὴ ἀπὸ τοῦ Πατρὸς διαβῆναι πρὸς τὸν Υἱόν. Χωρὶς δὲ τούτου, πάντα τὰ τοῦ Πατρὸς κοινά ἐστι τῷ Παιδί. βʹ. Ἐνταῦθα ἐπιλαβόμενοι τοῦ ῥητοῦ οἱ ἀπὸ Μαρκίωνος, Ἰδοὺ, φασὶν, οὐκ ἐγένετο ἄνθρωπος, ἀλλ', Ἐν ὁμοιώματι ἀνθρώπου γενόμενος. Πῶς δὲ ἔστιν ἐν ὁμοιώματι ἀνθρώπων γενέσθαι; σκιὰν περιβαλλόμε 62.230 νον; Οὐκοῦν εἴδωλον τοῦτό ἐστι, καὶ οὐκ ἔστιν ἀνθρώπου ὁμοίωμα· ἀνθρώπου γὰρ ὁμοίωμα, ἄνθρωπος ἕτερος. Τί δὲ ἐρεῖς Ἰωάννῃ λέγοντι, Ὁ Λόγος σὰρξ ἐγένετο; Ἀλλὰ καὶ αὐτὸς οὗτός φησιν ὁ μακάριος ἀλλαχοῦ, Ἐν ὁμοιώματι σαρκὸς ἁμαρτίας. Καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος. Ἰδοὺ, φησὶ, Καὶ σχήματι, καὶ, Ὡς ἄνθρωπος. Τοῦτο δὲ οὐκ ἔστιν ἄνθρωπος ἀληθῶς, τὸ ὡς ἄνθρωπον εἶναι, καὶ τὸ σχήματι εἶναι ἄνθρωπον· τὸ γὰρ σχήματι εἶναι ἄνθρωπον, οὐκ ἔστι φύσει ἄνθρωπον εἶναι. Ὁρᾶτε μεθ' ὅσης ἐγὼ εὐγνωμοσύνης τὰ παρὰ τῶν ἐχθρῶν τίθημι; Ἡ γὰρ λαμπρὰ νίκη καὶ ἐκ περιουσίας γινομένη αὕτη ἐστὶν, ὅταν τὰ δοκοῦντα αὐτῶν ἰσχυρὰ εἶναι οὐκ ἀποκρύπτωμεν· τὸ γὰρ ἀποκρύπτειν ἀπάτη ἐστὶ μᾶλλον, ἢ νίκη. Τί οὖν φασι (πάλιν γὰρ αὐτὰ ἀναλάβωμεν); Τὸ, Σχήματι, οὐκ ἔστι φύσει, καὶ τὸ, ὡς ἄνθρωπον εἶναι, καὶ τὸ, ἐν ὁμοιώματι ἀνθρώπου εἶναι, οὐκ ἔστι τοῦτο ἄνθρωπον εἶναι. Ἄρα καὶ τὸ μορφὴν δούλου λαβεῖν, οὐκ ἔστι μορφὴν δούλου λαβεῖν. Οὐκοῦν μάχη ἐνταῦθα· καὶ διὰ τί μὴ ἐκεῖνο σὺ πρότερος λύεις; Ὥσπερ γὰρ ταῦτα νομίζεις ἡμῖν ἀντικεῖσθαι, οὕτω καὶ ἡμεῖς φαμεν ἐκεῖνό σοι ἀντικεῖσθαι. Οὐ γὰρ εἶπεν, Ὡς μορφὴ δούλου, οὐδὲ, Ἐν ὁμοιώματι μορφῆς δούλου, οὐδὲ, Ἐν σχήματι μορφῆς δούλου, ἀλλὰ, Μορφὴν δούλου ἔλαβε. Τί οὖν ἐστι; καὶ γὰρ μάχη ἐστίν. Οὐδεμία μάχη, μὴ γένοιτο· ἀλλὰ τίς ὁ ψυχρὸς αὐτῶν λόγος καὶ καταγέλαστος; Μορφὴν δούλου, φασὶν, ἔλαβεν, ὅτι τὸ λέντιον περιζωσάμενος ἔνιψε τοὺς πόδας τῶν μαθητῶν. Τοῦτο μορφὴ δούλου ἐστίν; Ἀλλ' οὐκ ἔστι τοῦτο μορφὴ δούλου, ἀλλ' ἔργον δούλου. Ἕτερον δέ ἐστιν ἔργον εἶναι δούλου, καὶ ἕτερον μορφὴν δούλου λαβεῖν. ∆ιὰ τί γὰρ οὐκ εἶπεν, ὅτι Ἔργον ἐποίησε δούλου, ὃ σαφέστερον ἦν; Οὐδαμοῦ δὲ ἐν τῇ Γραφῇ μορφὴ ἀντὶ ἔργου εἴρηται. Πολὺ γὰρ τὸ μέσον· τὸ μὲν γὰρ φύσεώς ἐστι, τὸ δὲ ἐνεργείας. Καὶ ἐν τῇ συνηθείᾳ δὲ οὐδαμοῦ τὴν μορφὴν ἀντὶ ἔργου λέγοντες λαμβάνομεν. Ἄλλως δὲ, οὐδὲ τὸ ἔργον ἐποίησε κατ' ἐκείνους, οὐδὲ μὴν διεζώσατο. Εἰ γὰρ φαντασία τὸ πρᾶγμα ἦν, οὐκ ἦν ἀλήθεια· εἰ μὴ χεῖρας εἶχε, πῶς ἔνιψεν; εἰ μὴ ὀσφὺν εἶχε, πῶς λέντιον περιεζώσατο; ποῖα δὲ καὶ ἱμάτια ἔλαβεν; Ἔλαβε γὰρ τὰ ἱμάτια αὑτοῦ, φησίν. Ὥσπερ οὖν οὐδὲ τὸ ἔργον ἐνταῦθα εὑρίσκεται γεγονὸς, ἀλλὰ ἀπάτη ἐστὶ μόνον, οὕτως οὐδὲ ἔνιψε τοὺς πόδας τῶν μαθητῶν. Εἰ γὰρ ἡ ἀσώματος φύσις οὐκ ἐφάνη, ἐν σώματι οὐκ ἦν. Τίς οὖν τοὺς μαθητὰς ἔνιψε; Τί οὖν πάλιν πρὸς Παῦλον τὸν Σαμοσατέα ἐροῦμεν; Καὶ τί ἐκεῖνος εἶπε, φησίν; Αὐτὸς τὸ αὐτό φησιν· ἀλλ' οὐκ ἔστι τοῦτο κένωσις, τὸ φύσεως ὄντα ἀνθρωπίνης καὶ ἄνθρωπον ψιλὸν, νίψαι τοὺς ὁμοδούλους. Ἃ γὰρ εἴπομεν πρὸς Ἀρειανοὺς, ταῦτα καὶ