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in agreement But some have faithfully understood that "Glorify me," was said on account of the glory that came to the form of a servant. These things in summary form. We come to contentious arguments against those who do not hear "Father," but seize upon "Glorify." Let them say what glory they have understood. Is it the one which we also ascribe to God? Let it be so, then, by way of concession, but not in truth. Why then do they say the Son, who is glorified by him, is a creature and less than the Father? For in the same Gospel he said: "Father, glorify your Son, that your Son may also glorify you;" and again: "If I glorify myself, my glory is in them; it is my Father who glorifies me;" and again from the Father: "I have both glorified it, and will glorify it again." But is it in the way that the lesser is glorified by the greater? And how did he preserve for himself equality of honor through "Glorify the Son, that the Son may also glorify you;"? But should we suppose another glory? This is found from things that are not. And what reason is there for both the Father and the Son to be glorified with a created glory, in an intelligible sense?

CH. 26. How then, he says, does it say in the Gospel according to Mark: "When he comes in the glory of his Father with the holy angels," For this is what is said by the orthodox, that because of the identity of divinity and kingdom he will come in the paternal glory; that is, having glory equal to the one who begot him. For again in Matthew the same Lord, uttering this main point, and showing that the glory is the same for him and for the Father, said thus: "But when the Son of Man comes in his glory, and all the angels with him."

CH. 27. But it is in every way alien to the truth, for them to say that the nature of the Son is between the divine nature and the created nature, wrongly transferring to this the Scripture which is well stated: "Mediator 39.944 of God and men, our Lord Jesus the Christ." For he will then slip away from being God and true Son, which he has been shown to be in the orthodox manner; and he will also escape being considered, according to the heretical argument, a creature, which he neither is, nor is it written; and indeed this too has been prophesied in Isaiah: "Not an envoy, not an angel, but the Lord himself saved them;" that is, not a creature, but God himself, who bestows upon us the gifts befitting him, which are more ancient than our requests. The mediation, therefore, is in the economy; in which, having ineffably offered himself as a sacrifice for the whole human race, and having brought himself to his own Father in the order of an intelligible incense, he both appeased him, and extinguished the death that hung over the common race, and turned us away from idols, and brought us to the knowledge of God, and restored paradise, and led us up to the heavens, joining, as God with authority, earthly things to heavenly things, and fitting together the division that had occurred, and leading man back to that grace from which he had slipped away; so that the Apostle, overcome by the excess of the reconciliation, proclaims with a divinely inspired tongue: "He himself is our peace, who has made both one, and has broken down the middle wall of the partition;" and again: "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ."

CH. 28. But some of the heretics, being altogether bereft of faith, assert that they both suppose and, much more, say another ridiculous thing; that the gifts given to creation before the firm, and unshakable, and philanthropic presence of the Savior Christ in the world, were bestowed by God the Father alone, without his own beneficent Son, the Word, as if he were supposedly subordinate.

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συμφώνως Ἐνόησαν δέ τινες πιστῶς τὸ, «∆όξασόν με,» εἰρῆσθαι διὰ τὴν περιγινομένην δόξαν τῇ δουλικῇ μορφῇ. Ταῦτα ὡς ἐν ἐπιτόμῳ εἴδει. Εἰς ἀγωνιστικοὺς ἐρχόμεθα λόγους πρὸς τοὺς μὴ ἀκούοντας μὲν τὸ, «Πάτερ,» ἐπιλαμβανομένους δὲ τοῦ, «∆όξασον.» Εἰπάτωσαν ποίαν δόξαν ἐνόησαν. Ἆρα ἢν καὶ ἡμεῖς ἀναφέρομεν τῷ Θεῷ; Ἔστω τοίνυν κατὰ συγχώρησιν, οὔκουν τῇ ἀληθείᾳ. ∆ιὰ τί οὖν κτίσμα καὶ ἥττονα λέγουσι τὸν Υἱὸν, τὸν ὑπ' αὐτοῦ δοξαζόμενον, τοῦ Πατρός; Ἐν γὰρ τῷ αὐτῷ Εὐαγγελίῳ εἶπε· «Πάτερ, δόξασόν σου τὸν Υἱὸν, ἵνα καὶ ὁ Υἱός σου δοξάσῃ σε·» καὶ πάλιν· «Ἐὰν δοξάζω ἐμαυτὸν, ἡ δόξα μου ἐν αὐτοῖς ἐστιν· ἔστιν ὁ Πατήρ μου ὁ δοξάζων με·» καὶ πάλιν ἀπὸ τοῦ Πατρός· «Καὶ ἐδόξασα, καὶ πάλιν δοξάσω.» Ἀλλ' ἆρα καθ' ὃ δοξάζεται τὸ ἔλαττον ὑπὸ τοῦ κρείττονος; Καὶ πῶς τὴν ἰσοτιμίαν ἑαυτῷ ἐφύλαξε διὰ τοῦ, «∆όξασον τὸν Υἱὸν, ἵνα καὶ Υἱὸς δοξάσῃ σε·» Ἀλλ' ἑτέραν ὑποθώμεθα δόξαν; Ἐξ οὐκ ὄντων αὕτη εὑρίσκεται. Καὶ ποῖον ἔχει λόγον τόν τε Πατέρα τόν τε Υἱὸν ποιητῇ δόξα κατὰ νοητὸν δοξάζεσθαι;

ΚΕΦ. Κςʹ. Πῶς οὖν, φησὶν, ἐν τῷ κατὰ Μάρκον Εὐαγγελίῳ λέγει· «Ὅταν ἔλθῃ

ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων,» Τοῦτο γάρ ἐστι τὸ παρ' ὀρθοδόξων λεγόμενον, ὅτι διὰ τὸ ταυτὸν τῆς θεότητος καὶ βασιλείας ἐν τῇ πατρικῇ δόξῃ ἐλεύσεται· τοῦτ' ἔστι, τὴν ἴσην δόξαν ἔχων τῷ γεννήσαντι. Πάλιν γὰρ ἐν Ματθαίῳ ὁ αὐτὸς Κύριος, τὸ κεφάλαιον τοῦτο φθεγγόμενος, καὶ δεικνὺς τὴν αὐτὴν εἶναι δόξαν αὐτῷ τε καὶ τῷ Πατρὶ, οὕτως εἶπεν «Ὅταν δὲ ἔλθῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ, καὶ πάντες οἱ ἄγγελοι μετ' αὐτοῦ.»

ΚΕΦ. ΚΖʹ. Ἀληθείας δὲ παντοίως ἀλλότριον, καὶ τὸ λέγειν αὐτοὺς μεταξὺ τῆς

θεϊκῆς φύσεως καὶ τῆς κτιστῆς εἶναι τὴν τοῦ Υἱοῦ φύσιν, μεταφέροντες εἰς τοῦτο κακῶς τὴν καλῶς φέρουσαν Γραφήν· «Μεσίτης 39.944 Θεοῦ καὶ ἀνθρώπων ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστός.» ∆ιολισθήσει γὰρ λοιπὸν τοῦ Θεὸς εἶναι καὶ Υἱὸς ἀληθινὸς, ὅπερ ὑπάρχειν κατὰ τὸν ὀρθὸν τρόπον ἀποδέδεικται· ἐκφεύξεται δὲ καὶ τὸ νοεῖσθαι, κατὰ τὸν αἱρετικὸν λόγον, ποίημα, ὅπερ οὔτ' ἔστιν, οὔτε γέγραπται· καὶ γοῦν καὶ τοῦτο ἐν Ἡσαΐᾳ κεχρησμῴδηται· «Οὐ πρέσβις, οὐκ ἄγγελος, ἀλλ' αὐτὸς ὁ Κύριος ἔσωσεν αὐτούς·» τουτέστιν, οὐ κτίσμα, ἀλλ' αὐτὸς ὁ Θεὸς, ὁ πρεσβυτέρας τῶν ἡμετέρων αἰτήσεων τὰς αὐτῷ πρεπούσας εἰς ἡμᾶς δόσεις χορηγῶν. Ἐν τῇ οἰκονομίᾳ τοίνυν ἡ μεσιτεία· ἐν ᾗ ὑπὲρ παντὸς τοῦ ἀνθρωπείου γένους ἑαυτὸν ἀφράστως ἱερουργήσας, καὶ ἐν τάξει θυμιάματος νοητοῦ τῷ ἰδίῳ Πατρὶ προσαγαγὼν, αὐτόν τε ἐξεδυσώπησεν, καὶ τὸν ἐπηρτημένον τῷ κοινῷ γένει θάνατον ἀπέσβεσεν, καὶ ἡμᾶς τῶν εἰδώλων ἀπέστησεν, καὶ τῇ θεογνωσίᾳ προσήνωσε, τόν τε παράδεισον ἀπέδωκεν, καὶ εἰς οὐρανοὺς ἀνήγαγεν, συνάψας, ὡς Θεὸς ἐξουσιαστὴς, τὰ ἐπίγεια τοῖς ἐπουρανίοις, καὶ τὴν γενομένην διάστασιν συναρμόσας, καὶ ἐπαναγαγὼν τὸν ἄνθρωπον εἰς ἐκείνην τὴν χάριν, ἀφ' ἧς διώλισθεν· ὡς τὸν Ἀπόστολον, νικώμενον τῇ ὑπερβολῇ τῆς καταλλαγῆς, θεοφράστῳ γλώττῃ ἀνακηρύττειν· «Αὐτός ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας·» καὶ πάλιν· «∆ικαιωθέντες οὖν ἐκ πίστεως, εἰρήνην ἔχομεν πρὸς τὸν Θεὸν διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.»

ΚΕΦ. ΚΗʹ. Πίστεως δὲ τὸ καθ' ὅλου χηρεύοντές τινες τῶν αἱρετικῶν, καὶ ἄλλο

γελοῖον ὑπολαβεῖν τε καὶ πολλῷ πλέον εἰπεῖν φάσκουσιν· ὅτι τὰ πρὸ τῆς ἐν τῇ οἰκουμένῃ ἀστεμφοῦς, καὶ ἀσαλεύτου, καὶ φιλανθρώπου παρουσίας τοῦ Σωτῆρος Χριστοῦ τῇ κτίσει δοθέντα χαρίσματα, ὑπὸ τοῦ Θεοῦ Πατρὸς μόνου δεδώρηται, ἄνευ τοῦ ἰδίου αὐτοῦ ἀγαθουργοῦ Υἱοῦ Λόγου, ὡς δῆθεν αὐτοῦ ὑπεξουσίου τυγχάνοντος.