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he walks on the sea, and makes the blind from birth to see, and raises the four-day-dead Lazarus, and performs various mighty works, and forgives sins, and gives authority to the disciples. From the same, from the discourse on the 23rd Psalm. He comes to the heavenly gates, angels accompany him, and the gates of the heavens are closed. For not yet has he ascended into the heavens; now for the first time flesh is seen ascending to the heavenly powers. Therefore it is said to the powers by the angels who run before the savior and lord: "Lift up your gates, O rulers, and be lifted up, you everlasting gates, and the king of glory shall come in." Of Saint Eustathius, bishop of Antioch and confessor. From the discourse on the inscriptions of the pillar-writing. Hence, therefore, he foretold that he would sit upon a holy throne, declaring that he has been shown to be enthroned with the most divine spirit because of the God dwelling in him perpetually. From the same, from the discourse on the soul. Indeed, before the passion he repeatedly foretold his bodily death, saying that he would be handed over to the high priests, and announcing the trophy of the cross. But after the passion, having risen from the dead on the third day, when the disciples were doubting that he had been raised, appearing to them in the same body, he confesses that he has all flesh with bones, and he subjects his wounded sides to their sight, and shows them the marks of the nails. From the same, from the discourse on, "The Lord created me as the beginning of his ways." 158 For Paul did not say, conformed to the son of God, but, "Conformed to the image of his son," showing that the son is one thing, and his image is another. For the son, bearing the divine characteristics of the paternal excellence, is an image of the father; since also those born like from like, the begotten appear as true images of their begetters. But the man whom he put on is an image of the son. And besides, the very law of truth dictates this. For the incorporeal spirit of wisdom is not conformed to corporeal men, but the human character made corporeal by the spirit, who wears the same number of limbs as all others, and is clothed in the same form as each of them. From the same, from the same discourse. But that he says the body is conformed to men, he teaches us more clearly when writing to the Philippians: "Our citizenship," he says, "is in heaven, from which we also eagerly await a savior, the Lord Jesus Christ, who will transform the body of our lowliness, that it may be conformed to the body of his glory." And if, by transforming the lowly body of men, he makes it conformed to his own body, the slander of the opponents has been shown to be baseless from every side. From the same, from the same discourse. But just as the man born of the virgin is said to have been born of a woman, so also he is written to have been born under the law by sometimes walking through the ordinances of the law. Especially when he was an eight-day-old child, his parents eagerly hastened to circumcise him, just as the evangelist Luke relates; "And afterwards they brought him up to the temple to present him to the Lord, performing the purification offerings, to give a sacrifice according to what is said in the law of the Lord, a pair of turtledoves, or two young pigeons." If, therefore, the purification gifts were offered for him according to the law, and he bore the eight-day 159 circumcision, for this reason also he writes that he was not unreasonably born under the law. Neither was the Word subject to the law, as the slanderers suppose, being himself the law, nor did God need purification sacrifices, cleansing and sanctifying all things with a single impulse. But even if he took up and wore the human instrument from the virgin, and was under the law, being purified according to the rights of the firstborn, not needing it himself

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θαλάσσης περιπατεῖ, καὶ τυφλὸν ἐκ γενετῆς ὁρᾶν ποιεῖ, καὶ νεκρὸν Λάζαρον τετραήμερον ἀνιστᾷ, καὶ ποικίλας δυνάμεις τελεῖ, καὶ ἁμαρτίας ἀφίησι, καὶ ἐξουσίαν δίδωσι μαθηταῖς. Τοῦ αὐτοῦ ἐκ τοῦ λόγου τοῦ εἰς τὸν κγʹ ψαλμόν. Ἔρχεται ἐπὶ τὰς ἐπουρανίους πύλας, ἄγγελοι αὐτῷ συνοδεύουσι, καὶ κεκλεισμέναι εἰσὶν αἱ πύλαι τῶν οὐρανῶν. Οὐδέπω γὰρ ἀναβέβηκεν εἰς οὐρανούς· πρῶτον νῦν φαίνεται ταῖς δυνάμεσι ταῖς οὐρανίαις σὰρξ ἀναβαίνουσα. Λέγεται οὖν ταῖς δυνάμεσιν ὑπὸ τῶν ἀγγέλων τῶν προτρεχόντων τὸν σωτῆρα καὶ κύριον· "Ἄρατε πύλας οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης." Τοῦ ἁγίου Εὐσταθίου ἐπισκόπου Ἀντιοχείας καὶ ὁμολογητοῦ. Ἐκ τοῦ λόγου τοῦ εἰς τὰς ἐπιγραφὰς τῆς στηλογραφίας. Ἐντεῦθεν τοίνυν ἐπὶ θρόνου προὔγραφεν αὐτὸν ἁγίου καθέζεσθαι, δηλῶν ὅτι σύνθρονος ἀποδέδεικται τῷ θειοτάτῳ πνεύματι διὰ τὸν οἰκοῦντα θεὸν ἐν αὐτῷ διηνεκῶς. Τοῦ αὐτοῦ ἐκ τοῦ περὶ ψυχῆς λόγου. Πρὸ μὲν τοῦ πάθους ἑκάστοτε τὸν σωματικὸν αὑτοῦ προὔλεγε θάνα τον, τοῖς ἀμφὶ τοὺς ἀρχιερέας ἐκδοθήσεσθαι φάσκων, καὶ τὸ τοῦ σταυροῦ τρόπαιον ἀπαγγέλλων. Μετὰ δὲ τὸ πάθος τριταῖος ἐκ τῶν νεκρῶν ἀναστάς, ἐνδοιαζόντων αὐτὸν ἐγηγέρθαι τῶν μαθητῶν, ἐπιφανεὶς αὐτοῖς αὐτῷ σώματι, σάρκα μὲν ἅπασαν σὺν ὀστέοις ἔχειν ὁμολογεῖ, ταῖς δὲ ὄψεσι τούτων τὰς τετρωμένας ὑποβάλλων πλευράς, καὶ τοὺς τύπους αὐτοῖς ὑποδεικνύει τῶν ἥλων. Τοῦ αὐτοῦ ἐκ τοῦ λόγου τοῦ εἰς τό, "Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὑτοῦ." 158 Οὐ γὰρ εἶπεν ὁ Παῦλος, συμμόρφους τοῦ υἱοῦ τοῦ θεοῦ, ἀλλά, "Συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὑτοῦ," ἄλλο μέν τι δεικνύων εἶναι τὸν υἱόν, ἄλλο δέ τι τὴν εἰκόνα αὐτοῦ. Ὁ μὲν γὰρ υἱὸς τὰ θεῖα τῆς πατρῴας ἀρετῆς γνωρίσματα φέρων, εἰκών ἐστι τοῦ πατρός· ἐπειδὴ καὶ ὅμοιοι ἐξ ὁμοίων γεννώμενοι, εἰκόνες οἱ τικτόμενοι φαί νονται τῶν γεννητόρων ἀληθεῖς. Ὁ δὲ ἄνθρωπος ὃν ἐφόρεσεν, εἰκών ἐστι τοῦ υἱοῦ. Ἄλλως τε καὶ αὐτὸς ὁ τῆς ἀληθείας τοῦθ' ὑπαγορεύει θεσμός. Οὐ γὰρ τὸ ἀσώματον τῆς σοφίας πνεῦμα σύμμορφον τοῖς σωματικοῖς ἀνθρώποις ἐστίν, ἀλλ' ὁ τῷ πνεύματι σωματοποιηθεὶς ἀνθρώπινος χαρακτήρ, ὁ τοῖς ἄλλοις ἅπασιν ἰσάριθμα μέλη φορῶν, καὶ τὴν ὁμοίαν ἑκάστοις περιβεβλημένος ἰδέαν. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ὅτι δὲ τὸ σῶμα λέγει σύμμορφον τοῖς ἀνθρώποις εἶναι, σαφέστερον ἡμᾶς διδάσκει Φιλιππησίοις ἐπιστέλλων· "Ἡμῶν τὸ πολίτευμα, φησίν, ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν, εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ." Εἰ δὲ τὸ ταπεινὸν μετασχηματίζων τῶν ἀνθρώπων σῶμα σύμμορφον τῷ ἰδίῳ σώματι κατασκευάζει, ἕωλος πανταχόθεν ἀποδέδεικται ἡ τῶν ἐναντίων συκοφαντία. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ἀλλ' ὥσπερ ἐκ τῆς παρθένου τεχθεὶς ὁ ἄνθρωπος ἐκ γυναικὸς λέγεται γεγονέναι, οὕτω δὴ καὶ ὑπὸ νόμον γεγενῆσθαι γράφεται τῷ διὰ τῶν νομικῶν ἔσθ' ὅτε βαδίσαι μηνυμάτων. Ὁπότε μάλιστα παῖδα μὲν αὐτὸν ὄντα ὀκταήμερον προθύμως οἱ γονεῖς περιτέμνειν ἠπείγοντο, καθάπερ ὁ εὐαγγελιστὴς ἐκδίδωσι Λουκᾶς· "Εἰς δὲ τὸ ἱερὸν ἀνῆγον μετέπειτα παραστῆσαι τῷ κυρίῳ, τὰς καθαρσίους ἐπιτελοῦντες ἀνα φοράς, τοῦ δοῦναι θυσίαν κατὰ τὸ εἰρημένον ἐν νόμῳ κυρίου, ζεῦγος τρυγόνων, ἢ δύο νεοσσοὺς περιστερῶν." Εἰ τοίνυν τὰ καθάρσια δῶρα κατὰ τὸν νόμον ὑπὲρ αὐτοῦ προσεφέρετο, καὶ περιτομὴν 159 ὀκταήμερον ἐφόρει, ταύτῃ καὶ ὑπὸ νόμον αὐτὸν οὐκ ἀπεικότως γεγε νῆσθαι γράφει. Οὔτε δὲ ὁ λόγος ὑπέκειτο τῷ νόμῳ, καθάπερ οἱ συκο φάνται δοξάζουσιν, αὐτὸς ὢν ὁ νόμος, οὔτε ὁ θεὸς ἐδεῖτο θυμάτων καθαρσίων, ἀθρόᾳ ῥοπῇ καθαρίζων ἅπαντα καὶ ἁγιάζων. Ἀλλ' εἰ καὶ ἐκ τῆς παρθένου τὸ ἀνθρώπινον ὄργανον ἀναλαβὼν ἐφόρεσε, καὶ ὑπὸ νόμον ἐγένετο, κατὰ τὰς τῶν πρωτοτόκων ἀξίας καθαρισθείς, οὐκ αὐτὸς δεόμενος