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of our likeness, with which He has partaken, being changed into the nature of divinity, nor of his divinity being turned into our likeness. For He remains what He was from the beginning, God; He remains also preparing our existence in Himself. From the same, out of the same treatise. But not being quiet you blaspheme again, slandering the son 172 of God, and saying with these very words thus: "Just as the Son and the Father are one, so also the soul which the Son has taken and he himself are one;" being ignorant that the Son and the Father are one through the one substance and the same divinity; but the soul and the Son are another substance and nature in relation to one another. For if, just as the Father and the Son are one, so also the soul of the Son and the Son are one, then the Father and the soul will be one, and the soul of the Son will one day also say: "He who has seen me has seen the Father." But this is not so, may it never be. For the Son and the Father are one, since their divinities are not different; but the soul and the Son are different both in nature and in substance, since it also came into being through Him, being consubstantial with us. For if in the way that the Father and the Son are one, in this way also the soul and the Son are one, according to the argument of Origen, the soul will also be as the Son, "The effulgence of the glory of God, and the express image of his person." But this is impossible; it is impossible, therefore, for the Son and his soul to be one, just as he and the Father are one. And what will he do, falling into his own traps again? For he writes thus: For surely the troubled and sorrowful soul was not the only-begotten and firstborn of all creation. For the Word of God, being greater than the soul, the Son himself says, "I have power to lay it down, and I have power to take it again." If, therefore, the Son is greater than his own soul, as indeed he is confessed to be greater, how is his soul equal to God and in the form of God? For by saying that it was the one that emptied itself and took the form of a servant, he became more notorious than the other heretics by the excess of his impieties, as we have pointed out. For if the Word exists in the form of God, and is equal to God, but he thinks that the soul of the savior exists in the form of God and is equal to God, having dared to write so, how is the equal greater? For those things that have surpassed nature testify to the superiority of what is beyond them. 173 Of Saint John, bishop of Constantinople. From a discourse spoken in the great church. And your master has led a man up to heaven, but you do not even grant him a share in the marketplace. And why do I say to heaven? He sat on a royal throne, but you even drive him out of the city. Of the same, on the beginning of the 41st psalm. Paul does not cease to this day saying, "We are ambassadors for Christ, as though God were pleading through us, we implore you on Christ's behalf, be reconciled to God." And he did not stop there, but also having taken the first-fruits from your nature, he sat "far above all principality and power and might, and every name that is named, not only in this age but also in that which is to come." What could be equal to this honor? The first-fruit of our race, which had offended so greatly, which was dishonored, sits at such a height, and enjoys such honor. Of the same, concerning the division of tongues. For consider what it is like to see our nature riding upon the Cherubim, and all the angelic power poured around it. And consider for me also the wisdom of Paul, how many names he seeks out, so as to present the love of God for mankind. For he did not simply say grace, nor simply riches, but, "The exceeding riches of his grace in kindness." From the same, from a dogmatic discourse, that the things humbly said and done by Christ were not due to weakness of power, but for different economies. And after the resurrection, seeing the disciple disbelieving, he did not refuse to show him both wounds and the print of the nails, and by the touch of his hand the scars

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ἡμετέρας ὁμοιώσεως, πρὸς ἣν κεκοινώνηκεν, εἰς θεότητος φύσιν μεταβαλλομένης, οὔτε τῆς θεότητος αὐτοῦ τρεπομένης εἰς τὴν ἡμετέραν ὁμοίωσιν. Μένει γὰρ ὃ ἦν ἀπ' ἀρχῆς θεός· μένει καὶ τὴν ἡμῶν ἐν ἑαυτῷ παρασκευάζων ὕπαρξιν. Τοῦ αὐτοῦ ἐκ τῆς αὐτῆς πραγματείας. Ἀλλὰ γὰρ οὐχ ἡσυχάζων πάλιν βλασφημεῖς, συκοφαντῶν τὸν υἱὸν 172 τοῦ θεοῦ, καὶ λέγων αὐτοῖς ῥήμασιν οὕτως· "Ὥσπερ ὁ υἱὸς καὶ ὁ πατὴρ ἕν εἰσιν, οὕτω καὶ ἣν εἴληφεν ὁ υἱὸς ψυχὴν καὶ αὐτὸς ἕν εἰσιν·" ἀγνοῶν ὅτι ὁ μὲν υἱὸς καὶ ὁ πατὴρ ἕν εἰσι διὰ τὴν μίαν οὐσίαν καὶ τὴν αὐτὴν θεότητα· ἡ δὲ ψυχὴ καὶ ὁ υἱὸς ἑτέρα πρὸς ἑτέραν ἐστὶν οὐσία τε καὶ φύσις. Εἰ γὰρ ὥσπερ ὁ πατὴρ καὶ ὁ υἱὸς ἕν εἰσιν, οὕτω καὶ ἡ ψυχὴ τοῦ υἱοῦ καὶ ὁ υἱὸς ἕν εἰσιν, ἔσται καὶ ὁ πατὴρ καὶ ἡ ψυχὴ ἕν, καὶ λέξει ποτὲ καὶ ἡ ψυχὴ τοῦ υἱοῦ· "Ὁ ἑωρακὼς ἐμέ, ἑώρακε τὸν πατέρα." Ἀλλ' οὐκ ἔστι τοῦτο, μὴ γένοιτο. Ὁ γὰρ υἱὸς καὶ ὁ πατὴρ ἕν, ἐπειδὴ μὴ διάφοροι θεότητες· ἡ δὲ ψυχὴ καὶ ὁ υἱὸς καὶ τῇ φύσει καὶ τῇ οὐσίᾳ ἕτερον, ἐπειδὴ καὶ αὐτὴ δι' αὐτοῦ γέγονεν ὁμοούσιος ἡμῖν ὑπάρχουσα. Εἰ γὰρ ᾧ τρόπῳ ὁ πατὴρ καὶ ὁ υἱὸς ἕν εἰσιν, τούτῳ τῷ τρόπῳ καὶ ἡ ψυχὴ καὶ ὁ υἱὸς ἕν εἰσι, κατὰ τὸν Ὠριγένους λόγον, ἔσται καὶ ἡ ψυχὴ ὡς ὁ υἱός, "Ἀπαύγασμα τῆς δόξης τοῦ θεοῦ, καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ." Ἀλλὰ μὴν ἀδύνατον τοῦτο· ἀδύνατον ἄρα καὶ τὸν υἱὸν καὶ τὴν ψυχὴν αὐτοῦ ἓν εἶναι, καθάπερ αὐτὸς καὶ ὁ πατὴρ ἕν εἰσι. Καὶ τί ποιήσει πάλιν ἑαυτῷ περιπίπτων; Γράφει γὰρ οὕτως· Οὐ δήπου γὰρ ἡ τεταραγμένη καὶ περίλυπος οὖσα ψυχὴ ὁ μονο γενὴς καὶ πρωτότοκος πάσης κτίσεως ἐτύγχανεν οὖσα. Ὁ γὰρ θεὸς λόγος, ὡς κρείττων τῆς ψυχῆς τυγχάνων, αὐτὸς ὁ υἱός φησιν, "Ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω λαβεῖν αὐτήν." Εἰ τοίνυν κρείττων ἐστὶν ὁ υἱὸς τῆς ἑαυτοῦ ψυχῆς, ὥσπερ οὖν καὶ κρείττων ὁμολογεῖται, πῶς ἡ ψυχὴ τούτου ἴσα θεῷ καὶ ἐν μορφῇ θεοῦ; Αὐτὴν γὰρ εἶναι φάμενος τὴν κενώσασαν ἑαυτὴν καὶ μορφὴν δούλου λαβοῦσαν, ταῖς ὑπερβολαῖς τῶν ἀσεβειῶν ἐπισημότερος τῶν ἄλλων αἱρετικῶν ἐγένετο, ὡς ἐπεσημηνάμεθα. Εἰ γὰρ ἐν μορφῇ θεοῦ ὑπάρχει ὁ λόγος, καὶ ἴσα θεῷ ἐστιν, ἐν μορφῇ δὲ θεοῦ ὑπάρχειν καὶ ἴσα θεῷ τὴν ψυχὴν τοῦ σωτῆρος οἴεται, τολμήσας οὕτω γράψαι, πῶς τὸ ἴσον κρεῖττόν ἐστι; Τὰ γὰρ ὑπερβεβηκότα τὴν φύσιν τῶν ὑπὲρ αὐτὰ τὸ κρεῖττον μαρτυρεῖ. 173 Τοῦ ἁγίου Ἰωάννου ἐπισκόπου Κωνσταντινουπόλεως. Ἀπὸ λόγου ἐν τῇ μεγάλῃ ἐκκλησίᾳ ῥηθέντος. Καὶ ὁ μὲν δεσπότης σου εἰς οὐρανὸν ἀνήγαγεν ἄνθρωπον, σὺ δὲ οὔτε ἀγορᾶς αὐτῷ μεταδίδως. Καὶ τί λέγω εἰς οὐρανόν; εἰς θρόνον ἐκάθισε βασιλικόν, σὺ δὲ καὶ τῆς πόλεως ἐξελαύνεις. Τοῦ αὐτοῦ εἰς τὴν ἀρχὴν τοῦ μαʹ ψαλμοῦ. Οὐ παύεται Παῦλος μέχρι τῆς σήμερον λέγων, "Ὑπὲρ Χριστοῦ πρεσβεύομεν, ὡς τοῦ θεοῦ παρακαλοῦντος δι' ἡμῶν, δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ θεῷ." Καὶ οὐδὲ ἐνταῦθα ἔστη, ἀλλὰ καὶ ἀπὸ τῆς φύσεως τῆς σῆς λαβὼν ἀπαρχήν, ἐκάθισεν "ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως, καὶ παντὸς ὀνόματος ὀνομαζομένου, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι." Τί ταύτης ἴσον γενοιτ' ἂν τῆς τιμῆς; Ἡ ἀπαρχὴ τοῦ γένους ἡμῶν, τοῦ τοσαῦτα προσ κεκρουκότος, τοῦ ἠτιμωμένου, ἐν ὕψει τοσούτῳ κάθηται, καὶ τοσαύτης ἀπολαύει τιμῆς. Τοῦ αὐτοῦ περὶ τῆς γλωσσῶν διαιρέσεως. Ἐννόησον γὰρ οἷόν ἐστιν ἰδεῖν τὴν ἡμετέραν φύσιν ἐπὶ τῶν Χερουβὶμ ὀχουμένην, καὶ πᾶσαν αὐτῇ τὴν ἀγγελικὴν περικεχυμένην δύναμιν. Σκόπει δέ μοι καὶ Παύλου σοφίαν, πόσα ὀνόματα ἐπιζητεῖ, ὥστε παραστῆσαι τοῦ θεοῦ τὴν φιλανθρωπίαν. Οὐ γὰρ εἶπεν ἁπλῶς τὴν χάριν, οὐδὲ τὸν πλοῦτον ἁπλῶς, ἀλλά, "Τὸν ὑπερβάλλοντα πλοῦτον τῆς χάριτος ἐν χρηστότητι." Τοῦ αὐτοῦ ἀπὸ δογματικοῦ λόγου, ὅτι τὰ ταπεινῶς εἰρημένα καὶ γεγενημένα παρὰ τοῦ Χριστοῦ, οὐ δι' ἀσθένειαν δυνάμεως, ἀλλὰ δι' οἰκονομίας διαφόρους. Καὶ μετὰ τὴν ἀνάστασιν τὸν μαθητὴν ἰδὼν ἀπιστοῦντα, οὐ παρῃτή σατο αὐτῷ καὶ τραύματα καὶ τύπον ἥλων ἐπιδεῖξαι, καὶ χειρὸς ἁφῇ τὰς ὠτειλὰς