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of the stars? Indeed, having said this, 55.116 he also alluded to that. For since some separate the night from the creation of God, he revealed it through the moon, showing that he is also the creator of this. And not small is the variety of the stars, and the demonstration of the lunar courses. What is man, that you are mindful of him, or the son of man, that you visit him? Another, What is the individual man, that you remember him? Another, instead of, "You visit him," says, "You will visit him." Having spoken about creation, and having partially alluded to the whole of it, he then introduces the discourse concerning the providence for men. For those things which have been said were for the sake of our race, but also the things concerning the care which he has; for all creation is for the sake of man. Nevertheless he also stirs up another kind of providence, and does not simply launch into this discourse, but with much gratitude, giving thanks for the inhabited world, and speaking of the universal beneficence, and representing the greatness of the economy that was made for him. For if before this there was nothing, much more when Christ came, after so many and such great sins. And he shows that the coming of Christ was not apart from mercy, but from great love for mankind. For just as some excellent physician, leaving aside those who are healthy, came to us who are sick. being nothing. Representing this, at any rate, he said: What is man? instead of, He is nothing, he is something of no account. For looking at such great providence, and such great care from God, and the undertakings which He undertook for the salvation of the human race, he is utterly astonished and marvels, why ever He deemed him worthy of such great providence. For consider that all visible things are for his sake. For his sake were the things dispensed from Adam until his coming; for his sake paradise, and commandments, and punishments, and miracles, and penalties, and benefactions, after the law; for his sake the Son of God became man. What might one say of the things to come, which he is to enjoy? Reflecting, therefore, on all these things, he says: What is man so great, that he was deemed worthy of such things? 7. For if anyone considers how many things have come to be and are coming to be for his sake, and how many things he will enjoy after this, he will be filled with great awe, and then he will see well how this creature is of great concern to God. You have made him a little lower than the angels. Another, A little lower than God. Another, A little bit lower than God. But the Hebrew, Uthasrehou ma’at me’elohim. Here he called to mind the condemnation, and the ancient sin, bringing death into the midst. But even this the Only-Begotten came and loosed. With glory and honor you have crowned him. Another, With glory and dignity you will crown him. It is possible to take these things both historically and anagogically. For he speaks both of his rule, which was entrusted to him when he came to be; and he speaks of the good things after this, which he enjoyed after the coming of Christ. For at the beginning he heard: 55.117 Your manner and your fear shall be upon all the beasts of the earth. And, Let them have dominion over the fish of the sea. And after this: Tread upon serpents and scorpions. But leaving these things aside, he weaves his discourse from more humble things, leaving it to those who are able to see more sharply to perceive those things. For the greater glory and honor are the things that happened in the New Testament, when he has Christ as his head, when he is perfected into his body, when he becomes a brother and fellow-heir and conformed to his body, when he receives a glory greater than Moses, as Paul declared, showing that not as Moses put on a veil, but we all with unveiled face reflect the glory of God. Wherefore he also says: For that which has been glorified has not been glorified in this respect,

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τῶν ἀστέρων; Μάλιστα μὲν οὖν τοῦτο εἰπὼν, 55.116 κἀκεῖνο ᾐνίξατο. Ἐπειδὴ γάρ τινες ἀποσχίζουσι τῆς δημιουργίας τοῦ Θεοῦ τὴν νύκτα, διὰ τῆς σελήνης αὐτὴν ἐνέφηνε, δεικνὺς ὅτι καὶ ταύτης δημιουργός ἐστιν. Οὐ μικρὰ δὲ καὶ ἡ τῶν ἀστέρων ποικιλία, καὶ ἡ τῶν σεληναίων δρόμων ἀπόδειξις. Τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν, Ἄλλος, Τί ὁ κατ' ἄνδρα, ὅτι μνημονεύεις αὐτοῦ; Ἄλλος ἀντὶ τοῦ, Ἐπισκέπτῃ αὐτὸν, Ἐπισκέψῃ αὐτὸν, φησίν. Εἰπὼν περὶ τῆς δημιουργίας, καὶ ἐκ μέρους τὴν πᾶσαν αἰνιξάμενος, ἐμβάλλει λοιπὸν εἰς τὸν περὶ τῆς προνοίας τῶν ἀνθρώπων λόγον. Κἀκεῖνα μὲν γὰρ τὰ εἰρημένα, διὰ τὸ γένος τὸ ἡμέτερον, ἀλλὰ καὶ τὰ τῆς κηδεμονίας, ἧς ἔχεται· ἡ γὰρ κτίσις ἅπασα διὰ τὸν ἄνθρωπον. Πλὴν ἀλλὰ καὶ ἕτερον εἶδος ἀνακινεῖ προνοίας, καὶ οὐχ ἁπλῶς εἰς τοῦτον ἐμβάλλει τὸν λόγον, ἀλλὰ μετὰ πολλῆς τῆς εὐγνωμοσύνης, ὑπὲρ τῆς οἰκουμένης εὐχαριστῶν, καὶ τὴν καθόλου λέγων εὐεργεσίαν, καὶ τῆς οἰκονομίας τῆς εἰς αὐτὸν γεγενημένης τὸ μέγεθος παριστῶν. Εἰ γὰρ πρὸ τούτου οὐδὲν ἦν, πολλῷ μᾶλλον ὅτε ὁ Χριστὸς παρεγένετο, μετὰ τοσαῦτα καὶ τηλικαῦτα ἁμαρτήματα. Καὶ δείκνυσιν ὅτι οὐκ ἔξω φειδοῦς ἡ παρουσία τοῦ Χριστοῦ, ἀλλ' ἐκ πολλῆς φιλανθρωπίας. Καὶ γὰρ καθάπερ τις ἄριστος ἰατρὸς, τοὺς ὑγιαίνοντας ἀφεὶς, ἦλθε πρὸς ἡμᾶς τοὺς κάμνοντας. οὐδὲν ὄντας. Τοῦτο γοῦν παριστῶν, ἔλεγε· Τί ἐστιν ἄνθρωπος; ἀντὶ τοῦ, Οὐδέν ἐστιν, εὐτελές τί ἐστι. Πρὸς γὰρ τὴν τοσαύτην πρόνοιαν ἀφορῶν, καὶ τὴν τοσαύτην τοῦ Θεοῦ κηδεμονίαν, καὶ τὰς πραγματείας, ἃς ἐπραγματεύσατο διὰ τὴν σωτηρίαν τοῦ τῶν ἀνθρώπων γένους, σφόδρα ἐκπλήττεται καὶ θαυμάζει, τί δήποτε τοσαύτης ἠξίωσεν αὐτὸν προνοίας. Ἐννόησον γὰρ, ὅτι δι' αὐτὸν τὰ ὁρώμενα πάντα. ∆ι' αὐτὸν τὰ ἀπὸ Ἀδὰμ ἕως τῆς παρουσίας αὐτοῦ οἰκονομηθέντα· δι' αὐτὸν παράδεισος, καὶ ἐντολαὶ, καὶ κολάσεις, καὶ θαύματα, καὶ τιμωρίαι, καὶ εὐεργεσίαι, μετὰ τὸν νόμον· δι' αὐτὸν ὁ Υἱὸς τοῦ Θεοῦ ἄνθρωπος ἐγένετο. Τί ἄν τις εἴποι τὰ μέλλοντα, ὧν ἀπολαύειν μέλλει; Ταῦτα τοίνυν ἅπαντα ἀναλογιζόμενος λέγει· Τί τοσοῦτόν ἐστιν ἄνθρωπος, ὅτι τοσούτων ἠξιώθη; ζʹ. Ἂν γάρ τις ἐννοήσῃ πόσα δι' αὐτὸν γέγονε καὶ γίνεται, καὶ πόσων ἀπολαύσεται μετὰ ταῦτα, φρίκης ἐμπλησθήσεται πολλῆς, καὶ τότε ὄψεται καλῶς, πῶς τῷ Θεῷ τουτὶ περισπούδαστον τὸ ζῶον. Ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους. Ἕτερος, Βραχύ τι παρὰ Θεόν. Ἄλλος, Ὀλίγον παρὰ Θεόν. Ὁ δὲἙβραῖος, Οὐθασρηοῦ μὰτ μὴ ἐλωείμ. Ἐνταῦθα τῆς καταδίκης ἀνέμνησε, καὶ τῆς ἁμαρτίας τῆς παλαιᾶς, τὸν θάνατον εἰς μέσον ἀγαγών. Ἀλλὰ καὶ τοῦτον ὁ Μονογενὴς ἐλθὼν ἔλυσε. ∆όξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν. Ἄλλος, ∆όξῃ καὶ ἀξιώματι στέψεις αὐτόν. Ἔστι μὲν καὶ κατὰ ἱστορίαν, ἔστι δὲ καὶ κατὰ ἀναγωγὴν ταῦτα ἐκλαβεῖν. Λέγει γὰρ αὐτοῦ καὶ τὴν ἀρχὴν, ἣν ἐνεχειρίσθη γενόμενος· λέγει καὶ τὰ μετὰ ταῦτα ἀγαθὰ, ὧν μετὰ τὴν παρουσίαν τοῦ Χριστοῦ ἀπέλαυσε. Παρὰ μὲν γὰρ τὴν ἀρχὴν ἤκουσεν· Ὁ 55.117 τρόπος ὑμῶν καὶ ὁ φόβος ὑμῶν ἐπὶ πάντα τὰ θηρία τῆς γῆς. Καὶ, Ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης. Μετὰ δὲ ταῦτα· Πατεῖτε ἐπάνω ὄφεων καὶ σκορπίων. Ἀλλὰ ταῦτα ἀφεὶς, ἀπὸ τῶν ταπεινοτέρων ὑφαίνει τὸν λόγον, ἐκεῖνα συνιδεῖν καταλιμπάνων τοῖς ὀξύτερον δυναμένοις ὁρᾷν. Ἡ γὰρ δόξα ἡ μείζων καὶ ἡ τιμὴ, τὰ ἐπὶ τῆς Καινῆς ∆ιαθήκης γενόμενα, ὅταν κεφαλὴν ἔχῃ τὸν Χριστὸν, ὅταν εἰς τὸ σῶμα αὐτοῦ τελῇ, ὅταν ἀδελφὸς καὶ συγκληρονόμος γένηται καὶ σύμμορφος τοῦ σώματος αὐτοῦ, ὅταν μείζονα Μωϋσέως λαμβάνῃ δόξαν, ὥσπερ ὁ Παῦλος ἐδήλωσε, δεικνὺς ὅτι οὐ καθάπερ Μωϋσῆς ἐτίθει κάλυμμα, ἀλλὰ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν τοῦ Θεοῦ κατοπτριζόμεθα. ∆ιὸ καὶ λέγει· Οὐ γὰρ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει,