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To Christ, he says, every knee should bow. By "name" they mean glory. This glory, then, is above all glory; and glory is, in short, to worship Him. You are far from the majesty of God, you who think you know God as He knows Himself. And from this it is clear how far you are from the conception of God; and it is clear also from this. Is this glory, tell me? Therefore, before men were created, before the angels, before the archangels, He was not in glory. For if this is the glory which is above all glory (for this is what "Above every name" means); if He was in glory, it was in a glory less than this. Therefore He made created things for this reason, that He might be in glory, no longer out of goodness, but in need of glory from us. Do you see the folly? Do you see the impiety? If, then, they were saying these things about the incarnate one, it would have reason; for the Word of God endures these things to be said about the flesh; for it does not touch His nature, but the whole matter rests on the economy; but now, with these things being said about the 62.234 Godhead, no pardon is left for those who work evil. So when we say, "God made man immortal," even if I speak of the whole, I know what I say. What does it mean, "Of things in heaven, and things on earth, and things under the earth"? That is, the whole world, both angels and men and demons; or that both the righteous and the sinners. And every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. That is, that all should say this; and this is the glory of the Father. Do you see everywhere that when the Son is glorified, the Father is glorified? Thus also when the Son is dishonored, the Father is dishonored. For if this is so among us, where the distance between fathers and sons is great, much more so with God, where there is no distance, both the honor and the dishonor pass on to Him. For if the world is subjected to the Son, he says, this is the Father's glory. Therefore also when we say that He is perfect, wanting nothing, that He is not less than the Father, this is the glory of the Father. This is a great proof both of His power and of His goodness and of His wisdom, that He begot such a Son, in nothing inferior, neither in goodness, nor in wisdom. When I say that He is wise, as the Father is, and in nothing inferior, this is a proof of the Father's great wisdom; when I say that He is powerful, as the Father is, this is a proof of His power; when I say that He is good, as the Father is, this is the greatest sign of His goodness, that He begot one such as Himself, in nothing lacking or deficient; when I say that He is not inferior in substance, but equal, nor of another substance, in this too I marvel at God, and His power and His goodness and His wisdom, that He has shown us another such as Himself, from Himself, except in being the Father. So whatever great things I may say about the Son, these pass on to the Father. For if this small and insignificant thing (for it is a small thing in comparison to the glory of God for the world to worship Him) is to the glory of God, how much more all other things? 5. Let us believe, therefore, to His glory, and let us live to His glory; since there is no benefit in the one without the other. So when we glorify Him well, but do not live well, we insult Him most of all, because, while calling Him Lord and Teacher, we despise Him, and do not fear His terrible judgment. For that Greeks should live impurely is nothing wonderful, nor worthy of so much condemnation; but for Christians, who partake of so many mysteries, who enjoy so much glory, to live so impurely, this is the worst and most intolerable of all things. For tell me: He obeyed the utmost obedience, for this reason He received the honor from above; He became a servant, for this reason He is Lord of all, both of angels and of all other things. So let us not think

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Χριστοῦ, φησὶ, πᾶν γόνυ κάμψῃ. Ὄνομα αὐτοὶ τὴν δόξαν λέγουσιν. Αὕτη γοῦν ἡ δόξα ὑπὲρ πᾶσαν δόξαν ἐστί· δόξα δὲ ὅλως ἐστὶ, τὸ προσκυνεῖν αὐτῷ. Πόῤῥω ἀπέχετε τῆς τοῦ Θεοῦ μεγαλειότητος ὑμεῖς, οἱ νομίζοντες εἰδέναι Θεὸν, ὡς αὐτὸς οἶδεν ἑαυτόν. Καὶ ἀπὸ τούτου μὲν δῆλον, ὅσον ἀπέχετε τῆς ἐννοίας τῆς περὶ Θεοῦ· δῆλον δὲ καὶ ἐκ τούτου. Αὕτη δόξα ἐστὶν, εἰπέ μοι; Οὐκοῦν πρὶν ἢ τοὺς ἀνθρώπους γενέσθαι, πρὶν ἢ τοὺς ἀγγέλους, πρὶν ἢ τοὺς ἀρχαγγέλους, οὐκ ἦν ἐν δόξῃ. Εἰ γὰρ αὕτη ἐστὶν ἡ δόξα, ἡ ὑπὲρ πᾶσαν δόξαν (τοῦτο γάρ ἐστιν, Ὑπὲρ πᾶν ὄνομα)· εἰ καὶ ἐν δόξῃ ἦν, ἀλλ' ἐν ἐλάττονι ταύτης. Οὐκοῦν τοῦτο τὰ ὄντα ἐποίησε, καὶ διὰ τοῦτο, ἵνα ἐν δόξῃ γένηται, οὐκέτι ἀγαθότητι, ἀλλὰ δεόμενος τῆς παρ' ἡμῶν δόξης. Ὁρᾶτε τὴν ἄνοιαν; ὁρᾶτε τὴν ἀσέβειαν; Ἂν μὲν οὖν περὶ τοῦ σαρκωθέντος ταῦτα ἔλεγον, εἶχε λόγον· ἀνέχεται γὰρ ὁ Θεοῦ Λόγος περὶ τῆς σαρκὸς ταῦτα λέγεσθαι· οὐ γὰρ τῆς φύσεως ἅπτεται, ἀλλὰ περὶ τὴν οἰκονομίαν τὸ πᾶν ἵσταται· νῦν δὲ περὶ τὴν 62.234 θεότητα ταῦτα λεγόμενα, οὐδεμία συγγνώμη τοῖς κακουργοῦσι καταλιμπάνεται. Ὥστε ὅταν εἴπωμεν, Ἐποίησεν ἄνθρωπον ἀθάνατον ὁ Θεὸς, κἂν περὶ τοῦ ὅλου εἴπω, οἶδα ὃ λέγω. Τί δέ ἐστιν, Ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων; Τουτέστιν, ὁ κόσμος πᾶς, καὶ ἄγγελοι καὶ ἄνθρωποι καὶ δαίμονες· ἢ ὅτι καὶ οἱ δίκαιοι καὶ οἱ ἁμαρτωλοί. Καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι Κύριος Ἰησοῦς Χριστὸς, εἰς δόξαν Θεοῦ Πατρός. Τουτέστιν, ἵνα πάντες τοῦτο εἴπωσι· τοῦτο δὲ δόξα τοῦ Πατρός. Ὁρᾷς πανταχοῦ, ὅταν ὁ Υἱὸς δοξάζηται, τὸν Πατέρα δοξαζόμενον; Οὕτω καὶ ὅταν ἀτιμάζηται ὁ Υἱὸς, ὁ Πατὴρ ἀτιμάζεται. Εἰ γὰρ ἐφ' ἡμῶν τοῦτο, ἔνθα πολὺ τοῖς πατράσι πρὸς τοὺς υἱοὺς τὸ μέσον, πολλῷ μᾶλλον ἐπὶ τοῦ Θεοῦ, ἔνθα μέσον οὐδὲν, ἐπ' αὐτὸν διαβαίνει καὶ ἡ τιμὴ καὶ ἡ ἀτιμία. Ἂν γὰρ ἡ οἰκουμένη ὑποταγῇ τῷ Υἱῷ, φησὶ, τοῦτο Πατρός ἐστι δόξα. Οὐκοῦν καὶ ὅταν λέγωμεν, ὅτι τέλειός ἐστιν, ἀνενδεὴς, ὅτι οὐκ ἐλάττων τοῦ Πατρὸς, τοῦτο δόξα τοῦ Πατρός. Τοῦτο καὶ τῆς δυνάμεως αὐτοῦ τεκμήριον μέγα καὶ τῆς ἀγαθότητος καὶ τῆς σοφίας, ὅτι Υἱὸν τοιοῦτον ἐγέννησεν, ὅτι οὐδὲν ἐλάττονα, οὐδὲ κατὰ τὴν ἀγαθότητα, οὔτε κατὰ τὴν σοφίαν. Ὅταν εἴπω, ὅτι σοφός ἐστιν, ὡς ὁ Πατὴρ, καὶ οὐδὲν ἐλάττων, τοῦτο τῆς πολλῆς τοῦ Πατρὸς σοφίας τεκμήριον· ὅταν εἴπω, ὅτι δυνατός ἐστιν, ὡς ὁ Πατὴρ, τοῦτο τῆς δυνάμεως αὐτοῦ τεκμήριον· ὅταν εἴπω, ὅτι ἀγαθός ἐστιν, ὡς ὁ Πατὴρ, τοῦτο τῆς ἀγαθότητος αὐτοῦ δεῖγμα μέγιστον, ὅτι τοιοῦτον ἐγέννησεν οὐδὲν αὐτοῦ λειπόμενον οὐδὲ ἀποδέοντα· ὅταν εἴπω, ὅτι οὐκ ἐλάττονα κατὰ τὴν οὐσίαν, ἀλλ' ἴσον, οὐδὲ ἑτέρας οὐσίας, καὶ ἐν τούτῳ πάλιν τὸν Θεὸν θαυμάζω, καὶ τὴν δύναμιν αὐτοῦ καὶ τὴν ἀγαθότητα καὶ τὴν σοφίαν, ὅτι ἄλλον ἡμῖν τοιοῦτον ἔδειξεν ἐξ αὐτοῦ, πλὴν τοῦ Πατέρα εἶναι. Ὥστε ὅσα ἂν εἴπω μεγάλα περὶ τοῦ Υἱοῦ, ταῦτα εἰς τὸν Πατέρα διαβαίνει. Εἰ γὰρ τὸ μικρὸν τοῦτο καὶ εὐτελὲς (μικρὸν γάρ ἐστι πρὸς τὴν τοῦ Θεοῦ δόξαν τὸ τὴν οἰκουμένην αὐτῷ προσκυνῆσαι) εἰς δόξαν Θεοῦ γίνεται, πόσῳ μᾶλλον τὰ ἄλλα πάντα; εʹ. Πιστεύωμεν τοίνυν εἰς δόξαν αὐτοῦ, καὶ βιῶμεν εἰς δόξαν αὐτοῦ· ἐπεὶ οὐδὲν ὄφελος θατέρου. Ὥστε ὅταν δοξάζωμεν καλῶς, μὴ βιῶμεν δὲ καλῶς, τότε μάλιστα ὑβρίζομεν αὐτὸν, ὅτι ἐπιγραφόμενοι αὐτὸν ∆εσπότην καὶ ∆ιδάσκαλον, καταφρονοῦμεν αὐτοῦ, καὶ οὐ δεδοίκαμεν τὸ φοβερὸν αὐτοῦ κριτήριον. Τὸ μὲν γὰρ Ἕλληνας ἀκαθάρτως βιοῦν, θαυμαστὸν οὐδὲν, οὐδὲ τοσαύτης καταγνώσεως ἄξιον· τὸ δὲ Χριστιανοὺς τοσούτων μετέχοντας μυστηρίων, τοσαύτης ἀπολαύοντας δόξης, οὕτως ἀκαθάρτως βιοῦν, τοῦτό ἐστι τὸ πάντων χείριστον καὶ ἀφόρητον. Εἰπὲ γάρ μοι· ὑπήκουσε τὴν ἐσχάτην ὑπακοὴν, διὰ τοῦτο ἔλαβε τὴν ἄνω τιμήν· δοῦλος ἐγένετο, διὰ τοῦτο ∆εσπότης ἐστὶ πάντων, καὶ ἀγγέλων καὶ τῶν ἄλλων ἁπάντων. Ὥστε καὶ ἡμεῖς μὴ νομίζωμεν