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But if they had a part and lot with those who theologized, “All things were made through him, and without him was not anything made that was made” in which every gift was through him and from him; for they themselves are also part of the things that have been made; whence also it is declared: “This one is Lord of all,” and: “God, Mighty, Ruler;” and: “No other will be reckoned with him,” and if they had also understood him who proclaimed, “There is one lawgiver and judge, who alone is able to save;” they would have known that apart from the Creator and Giver of good things, at once judge and redeemer, the only-begotten Son, the Word, 39.945 no gift has come from above; nor has time, or any kind of creature, been delivered from evils and deemed worthy of providence; and again, that not one thing is outside his judgment; but each of us will receive a fitting judgment in a humane way, and if there is anything more to say or think or not think than this, we will endure it from him, from whom also we have from the beginning received good things, by the good pleasure of the Father and the accord of the Holy Spirit. For how is it not most unjust and most impious to say, or to suppose at all, that he created and legislated, but did not provide, which is preferred to creating; but after all these things here, he also judges those who received good things from another, and lost them through their own lack of counsel and folly? Or how is it not unreasonable to suppose this, that he has made us with free will, as has often been said, but he himself did not have this, which he assigned to others, according to the measure of their nature, and according to what is fitting? Therefore, I think, even they themselves, the heretics whose words miss the mark of the true things, see that wishing to say something contrary to us, they will have nothing. For fighting against their intolerable and unrestrainable wickedness, and to the Savior who has given joy common to all, other men also, in addition to those mentioned, worthy of credit and firm in character, not simply men, appear testifying. For Zechariah cries out distinctly about things past and future: “If there is anything good of his, and if there is anything beautiful, it will be from him.” And Isaiah proclaims smoothly concerning him: “God, Mighty, Ruler.” And to these saints, whose theologies bloom everywhere in their words with grace and timeliness, following them in some way in this part, even the outsiders have sung fittingly about the Creator and all-king. For they said: For all splendid gifts to men are from God; Whether anything is good and blessed, or best, Whether desirable, all are made the beautiful gifts of God. And again: The immeasurable strength of God and infinite valor rules over all things, and he alone reigns over all.

CHAPTER 29. And in Matthew, when the mother with beautiful children, the mother of the sons of

Zebedee, asked, he says, that her 39.948 two sons, being apostles, might sit with him on either side, on his right and on his left, in his kingdom of the heavens, he answered: “It is not mine to give, but to those for whom it has been prepared by my Father.” And this in no way diminishes his honor. For things are not always as the syntax of the words alone has it; but sometimes the truth completes the meaning even with respect to what is not said. It was said thus, therefore, on account of the servile form, or rather that the presidencies not according to rank and reason might be established as hateful to God, or also because she had a conceit of her fine children, and that her sons were worthy both of apostolic primacy and of sitting with God; for the things of the heart were not hidden from him, as John says: “But Jesus himself did not trust himself to them, because he knew all men, and needed no one to bear witness of man; for he himself knew what was in man.” Hear therefore what follows, and be persuaded that my thought was not mistaken. For it immediately follows that, “when the twelve were indignant” “about these two brothers,” he said

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Εἰ δὲ μερίδα καὶ κλῆρον εἶχον μετὰ τῶν θεολογησάντων, «Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν» ἐν οἷς πᾶσα δόσις δι' αὐτοῦ καὶ παρ' αὐτοῦ ὑπῆρξεν· μέρος γὰρ τῶν γεγενημένων καὶ αὐταί εἰσιν· ὅθεν καὶ ἀνείρηται· «Οὗτός ἐστι πάντων Κύριος,» καί· «Θεὸς, Ἰσχυρὸς, Ἐξουσιαστής·» καί· «Οὐ λογισθήσεται ἕτερος πρὸς αὐτὸν», καὶ εἰ ἐνόησαν δὲ καὶ τὸν διαγορεύσαντα, «Εἷς ἐστιν ὁ νομοθέτης καὶ κριτὴς ὁ μόνος σώζειν δυνάμενος·» ᾔδεσαν ἂν, ὡς δίχα τοῦ γενεσιουργοῦ καὶ δοτῆρος τῶν ἀγαθῶν, κριτοῦ τε ἅμα καὶ λυτρωτοῦ μονογενοῦς Υἱοῦ Λόγου, οὐδεμία 39.945 γέγονεν ἄνωθεν δωρεά· οὐδὲ χρόνος, ἢ γένος κτισμάτων, κακῶν τε ἠφείθη καὶ προνοίας ἠξιώθη· ὡς δ' αὖ πάλιν ἔξω τῆς αὐτοῦ κρίσεώς ἐστιν οὐδὲ ἕν· ἀλλ' ἁρμόζουσαν ἕκαστοι τὴν κρίσιν φιλανθρώπως, καὶ εἴ τι πλέον ἐστὶ τούτου εἰπεῖν, ἢ νοῆσαι, ἢ μὴ νοῆσαι, ὑποστησόμεθα παρ' αὐτοῦ, παρ' οὗ καὶ τὰ ἀγαθὰ, εὐδοκίᾳ τοῦ Πατρὸς καὶ συμφωνίᾳ τοῦ ἁγίου Πνεύματος, ἐξ ἀρχῆς ἐκομισάμεθα. Πῶς γὰρ οὐκ ἀδικώτατον καὶ δυσσεβέστατον τὸ λέγειν, ἢ ὅλως ὑποτοπάζειν, ὅτι ἔκτισε μὲν καὶ ἐνομοθέτησεν αὐτὸς, οὐ προενόησε δὲ, ὅπερ τοῦ κτίσαι προκρίνεται· ἀλλὰ μετὰ ὅλα τὰ τῇδε, καὶ κρίνει τοὺς παρ' ἑτέρου δεξαμένους τὰ ἀγαθὰ, καὶ ἀπολέσαντας αὐτὰ ἀβουλίᾳ οἰκείᾳ καὶ ἀφροσύνῃ; ἢ πῶς οὐ παράλογον τοῦτο ὑπολαμβάνειν, ὅτι ἡμᾶς μὲν αὐτεξουσίους, ὅπερ εἴρηται πολλάκις, πεποίηκεν· αὐτὸς δὲ οὐκ ἔσχε τοῦτο, ὅπερ ἄλλοις, κατὰ τὸ μέτρον τῆς φύσεως αὐτῶν, καὶ κατὰ τὸ προσῆκον ἀπένειμε; Συνορῶσι δὴ οὖν, οἶμαι, καὶ αὐτοὶ, ὧν οἱ λόγοι τῶν ἀληθῶν ἁμαρτάνουσιν αἱρετικοὶ, ὅτι ἀντικείμενόν τι τοῖς ἡμῶν θελήσαντες εἰπεῖν, οὐχ ἕξουσιν. Τῇ γὰρ δυσανασχέτῳ καὶ ἀκαθέκτῳ κακίᾳ αὐτῶν μαχόμενοι, τῷ δὲ τὸ χαίρειν κοινὸν πᾶσιν δεδωκότι Σωτῆρι, καὶ ἄλλοι πρὸς τοῖς μνημονευθεῖσιν ἀξιόχρεοι καὶ βέβαιοι τὸν τρόπον ἄνδρες, οὐχ ἁπλῶς ἄνθρωποι, μαρτυροῦντες φαίνονται. Ζαχαρίας μὲν γὰρ περὶ παρεληλυθότων καὶ μελλόντων διακεκριμένως βοᾷ· «Εἴ τι ἀγαθὸν αὐτοῦ, καὶ εἴ τι καλὸν, παρ' αὐτοῦ ἔσται.» Ἡσαΐας δὲ καθ' ὁμαλοῦ κηρύττει περὶ αὐτοῦ· «Θεὸς, Ἰσχυρὸς, Ἐξουσιαστής.» Τοῖς ἁγίοις δὲ τούτοις, οἷς σὺν ὥρᾳ καὶ χάριτι πανταχοῦ τῶν λόγων ἐπανθοῦσιν αἱ θεολογίαι, ἐφεπόμενοί πως ἐν τῷ μέρει τούτῳ καὶ οἱ ἔξω, πρόσφορα περὶ τοῦ ∆ημιουργοῦ καὶ παμβασιλέως ὑμνήκασιν. Ἔφασαν γάρ· Πάντα γὰρ ἀνθρώποισι Θεοῦ πέλει ἀγλαὰ δῶρα· Εἴτ' ἀγαθόν τι πέφυκε καὶ ὄλβιον, εἴτε φέριστον, Εἴτε ἐραστὸν, πᾶσι Θεοῦ καλὰ δῶρα τέτυκται. Καὶ πάλιν· Κάρτος ἀμετρήτοιο Θεοῦ καὶ ἀπείριτος ἀλκὴ Πάντων μὲν κρατέει, πάντεσσι δὲ μοῦνος ἀνάσσει.

ΚΕΦ. ΚΘʹ. Καὶ ἐν τῷ Ματθαίῳ αἰτούσῃ, φησὶ, τῇ καλλίπαιδι μητρὶ τῶν υἱῶν

Ζεβεδαίου, ὥστε ἑκατέρωθεν αὐτοῦ, ἐκ δεξιῶν καὶ ἐξ εὐωνύμων, συνθώκους αὐτοῦ γενέσθαι ἐν τῇ βασιλείᾳ αὐτοῦ τῶν οὐρανῶν τοὺς 39.948 δύο αὐτῆς υἱοὺς, ἀποστόλους ὄντας, ἀπεκρίθη· «Οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ' οἷς ἡτοίμασται ὑπὸ τοῦ Πατρός μου.» Καὶ τοῦτο δὲ οὐδὲν αὐτοῦ καταβάλλει τὸ γέρας. Οὐ γὰρ ἀεὶ, ὡς μόνη ἡ τῶν ῥημάτων ἔχει σύνταξις, οὕτω καὶ τὰ πράγματα· ἀλλ' ἔστιν ὅτε ἀπαρτίζει τὴν διάνοιαν καὶ πρὸς τὰ μὴ λεγόμενα ἡ ἀλήθεια. Ἐῤῥήθη οὖν οὕτω διὰ τὴν δουλικὴν μορφὴν, ἢ μᾶλλον διὰ τὸ συστῆναι θεομισεῖς τὰς μὴ κατὰ βαθμὸν καὶ κατὰ λόγον εἰσπροεδρίας, ἢ καὶ διὰ τὸ ἐκείνην οἴησιν ἐσχηκέναι εὐπαιδίας, καὶ τοῦ ἀξίους εἶναι τοὺς παῖδας αὐτῆς τῆς τε ἀποστολικῆς πρωτείας καὶ τῆς θεϊκῆς συγκαθεδρίας· οὐκ ἐλάνθανεν γὰρ αὐτὸν τὰ ἐγκάρδια, ὡς Ἰωάννης λέγει· «Αὐτὸς δὲ ὁ Ἰησοῦς οὐκ ἐπίστευεν αὐτοῖς, διὰ τὸ αὐτὸν γινώσκειν πάντας, καὶ μὴ χρείαν ἔχειν ἵνα τις μαρτυρήσῃ περὶ τοῦ ἀνθρώπου· αὐτὸς γὰρ ἐγίνωσκε, τί ἦν ἐν τῷ ἀνθρώπῳ.» Ἄκουε δὴ οὖν τῶν ἑξῆς, καὶ πείθου, ὡς οὐκ ἐσφάλη μοι τὸ νόημα. Εὐθὺς γὰρ ἔχει, ὅτι, «Ἀγανακτησάντων» τῶν δώδεκα «περὶ τῶν δύο τούτων ἀδελφῶν,» εἶπεν ὁ