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to understand that the apostle said that all things will be subjected also to the Son himself, and that by the same subjection he himself also will be subjected to the Father, he teaches, saying “But when all things are subjected to him, then the Son himself will also be subjected to him who subjected all 3.15.2 things to him, that God may be all in all.” Then, he does not hear the “all in all”; for he does not say that God will be “all things” in the Son, but “in all”; which would rather seem to signify a certain connection and union of all things, if God is to be all in all. But the subjection of the Son he interprets as a union of the Word, becoming one and the same with the Father according to what he was also before, as he himself 3.15.3 said. If, therefore, he defines the subjection to the Father to be a union, it would follow that the subjection of all things to the Son would also signify the same union with him, so that the Son would no longer exist in himself, nor would the multitudes of the saved who will be subjected to him live their own life, but a certain fusion and confusion of all things would occur, the Son and all the rest becoming one and the same, 3.15.4 and not only that but also God himself. For if all things are united to the Son, and the Son to the Father in being subjected, see 3.15.5 what follows from the argument. But just as the apostle did not indicate a union when he said that “all things” will be subjected to the Son, but rather the obedience from voluntary choice and the glory and the honor which all things will give to him as savior and king of all, in the same way, that he himself will be subjected to the Father would signify nothing other than the glory and the honor and the reverence and the majesty and the voluntary obedience, which he himself will also render “to the God and Father,” when he has prepared all to be worthy of the paternal 3.15.6 deity. For in the meantime, since they are not worthy of this, he himself, as a common savior of all, reigns a kingdom that is corrective of the imperfect and therapeutic for those in need of healing, subjecting the enemies of the kingdom under his feet; which the Psalm indicates, saying “The Lord said to my Lord: Sit at my right hand until I make your enemies a footstool for your 3.15.7 feet.” And when he puts the enemies under his feet, and establishes those worthy of his kingdom in endless life, then indeed also the enemy of all, death, will be destroyed “last”; for with no one dying any longer, but those worthy of the kingdom then living in eternal life, it is likely that death will be rendered inactive, no longer having any to put to death. 3.15.8 When these things have been thus prepared for the Son of God, all the saints will be subjected in a saving subjection; to him who is life they will live eternally, to him who is wisdom they will become wise, to him who is word they will be rendered eloquent. Thus also they will become Christs, being anointed with the spirit of his fragrance, and they will be shown forth as luminaries of the new age, being supplied with lights from him, and they will be sons of God, being adorned with the spirit of adoption, and those who will be subjected to him will partake of the other powers in him, so as to become just from his justice and holy from his holiness. And since 3.15.9 “the Word was God,” he will not begrudge them the Godhead either, so as to fulfill the apostle who prophesied that the saints would become “heirs of God, and co-heirs with Christ.” Yes, and they will also use heavenly bodies similar to the sun and moon and stars, 3.15.10 and in this they will partake of his glory; which the same one indicated saying “from which also we await a Savior, the Lord Jesus Christ, who will transform the body of our humility to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.” Do you see how by his ability to subject all things to himself he will also effect the transformation of our body to make ours “conformed to the body of his glory”? 3.15.11 But if ours will be conformed “to the body of his glory,” how will not much more the body of his glory be a partaker of his

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ἐπιστῆσαι τὸν νοῦν ὡς καὶ αὐτῷ τῷ υἱῷ τὰ πάντα ὑποταγήσεσθαι ὁ ἀπόστολος ἔφη, καὶ ὡς τῇ αὐτῇ ὑποταγῇ καὶ αὐτὸν ὑποταγήσεσθαι τῷ πατρὶ διδάσκει λέγων «ὅταν δὲ τὰ πάντα αὐτῷ ὑποταγῇ, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ 3.15.2 τὰ πάντα, ἵνα ᾖ ὁ θεὸς τὰ πάντα ἐν πᾶσιν». εἶτα τοῦ μὲν «πάντα ἐν πᾶσιν» οὐκ ἀκούει· οὐ γὰρ ἐν τῷ υἱῷ φησιν «τὰ πάντα» ἔσεσθαι τὸν θεόν, ἀλλ' «ἐν πᾶσιν»· ὅπερ μᾶλλον ἔδοξεν ἂν συνάφειάν τινα πάντων καὶ ἕνωσιν σημαίνειν, εἰ πάντα μέλλοι ὁ θεὸς ἐν πᾶσιν εἶναι. τὴν δ' ὑποταγὴν τοῦ υἱοῦ ἕνωσιν ἑρμηνεύει τοῦ λόγου, ἓν καὶ ταὐτὸν γενησομένου τῷ πατρὶ καθ' ἃ καὶ πρότερον ἦν, ὡς αὐτὸς 3.15.3 ἔφη. εἰ τοίνυν ἕνωσιν εἶναι τὴν ὑποταγὴν τὴν πρὸς τὸν πατέρα ὁρίζεται, ἀκόλουθον ἂν εἴη καὶ τὴν πάντων πρὸς τὸν υἱὸν ὑποταγὴν τὴν αὐτὴν πρὸς αὐτὸν ἕνωσιν σημαίνειν, ὡς μηκέτ' εἶναι τὸν υἱὸν καθ' ἑαυτὸν μηδὲ τὰ ὑποταγησόμενα αὐτῷ πλήθη τῶν σῳζομένων ἰδίαν ζήσεσθαι ζωήν, συναλοιφὴν δέ τινα καὶ σύγχυσιν γίγνεσθαι τῶν ὅλων, ἓν καὶ ταὐτὸν γενησομένων τοῦ υἱοῦ καὶ τῶν λοιπῶν ἁπάν3.15.4 των, καὶ οὐ μόνον ἀλλὰ καὶ αὐτοῦ τοῦ θεοῦ. εἰ γὰρ τὰ μὲν πάντα τῷ υἱῷ, ὁ δὲ υἱὸς τῷ πατρὶ ἐν τῷ ὑποτάττεσθαι ἑνοῦται, ὅρα 3.15.5 τί συμβαίνει ἐκ τοῦ λόγου. ἀλλ' ὥσπερ οὐχ ἕνωσιν ὁ ἀπόστολος ἐδήλου λέγων ὑποταγήσεσθαι τῷ υἱῷ «τὰ πάντα», ἀλλὰ τὴν ἐξ αὐθεκουσίου προαιρέσεως ὑπακοὴν καὶ τὴν δόξαν καὶ τὴν τιμὴν ἣν ἀποδώσει αὐτῷ τὰ πάντα οἷα σωτῆρι καὶ βασιλεῖ τῶν ὅλων, τὸν αὐτὸν τρόπον καὶ τὸ αὐτὸν ὑποταγήσεσθαι τῷ πατρὶ οὐδὲν ἕτερον σημαίνοι ἂν ἢ τὴν δόξαν καὶ τὴν τιμὴν καὶ τὸ σέβας τήν τε μεγαλοπρέπειαν τήν τε αὐθεκούσιον ὑπακοήν, ἣν καὶ αὐτὸς ἀποδώσει «τῷ θεῷ καὶ πατρί», ἐπειδὰν τοὺς πάντας ἀξίους τῆς πατρικῆς θεό3.15.6 τητος εἶναι παρασκευάσῃ. τέως μὲν γάρ, ὡς ὅτε οὐκ ἄξιοι ταύτης εἰσίν, προλαβὼν αὐτὸς οἷά τις κοινὸς ἁπάντων σωτὴρ διορθωτικὴν τῶν ἀτελῶν καὶ θεραπευτικὴν τῶν θεραπείας δεομένων βασιλείαν βασιλεύει τοὺς τῆς βασιλείας ἐχθροὺς ὑπάγον τοῖς αὐτοῦ ποσίν· ὃ δὴ παρίστησιν ὁ φάσκων Ψαλμὸς «εἶπεν ὁ κύριος τῷ κυρίῳ μου· κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν 3.15.7 ποδῶν σου», ὅτε δὲ τοὺς μὲν ἐχθροὺς ὑπὸ πόδας θήσει, τοὺς δὲ τῆς αὐτοῦ βασιλείας ἀξίους ἐν ἀτελευτήτῳ ζωῇ καταστήσει, τηνικαῦτα γὰρ καὶ ὁ πάντων ἐχθρὸς θάνατος «ἔσχατος» καταργηθήσεται· μηδενὸς γὰρ θνῄσκοντος ἔτι, ἐν αἰωνίῳ δὲ ζωῇ ζησομένων τότε τῶν τῆς βασιλείας ἀξίων, τὸν θάνατον ἀργήσειν εἰκὸς μηκέτ' ἔχοντα οὓς 3.15.8 θανατώσειεν. ὧν ὧδε εὐτρεπισθέντων τῷ υἱῷ τοῦ θεοῦ σωτήριον ὑποταγὴν πάντες οἱ ἅγιοι ὑποταγήσονται· αὐτῷ ζωῇ μὲν ὄντι ζησόμενοι αἰωνίως, σοφίᾳ δὲ ὄντι σοφοὶ γενόμενοι, λόγῳ δὲ ὄντι λόγιοι ἀπεργασθέντες. οὕτω δὲ καὶ χριστοὶ γενήσονται πνεύματι τῆς αὐτοῦ εὐωδίας χρισθέντες, φωστῆρές τε ἀναδειχθήσονται τοῦ νέου αἰῶνος ἐξ αὐτοῦ τὰ φῶτα χορηγούμενοι, καὶ υἱοὶ δὲ θεοῦ ἔσονται τῷ τῆς υἱοθεσίας πνεύματι κοσμηθέντες, καὶ τῶν λοιπῶν ἐν αὐτῷ δυνάμεων μεθέξουσιν οἱ αὐτῷ ὑποταγησόμενοι, ὡς καὶ δικαίους γενέσθαι ἐκ τῆς αὐτοῦ δικαιοσύνης καὶ ἁγίους ἐκ τῆς αὐτοῦ ἁγιωσύνης. ἐπεὶ δὲ 3.15.9 καὶ «θεὸς ἦν ὁ λόγος», οὐδὲ τῆς θεότητος αὐτοῖς φθονήσει, ὥστε ἐπαληθεῦσαι τὸν ἀπόστολον «κληρονόμους μὲν θεοῦ, συγκληρονόμους δὲ Χριστοῦ» γενήσεσθαι τοὺς ἁγίους προφήσαντα. ναὶ μὴν καὶ σώμασιν οὐρανίοις ἡλίῳ καὶ σελήνῃ καὶ ἄστροις χρήσονται παραπλησίοις, 3.15.10 καὶ ἐν τούτῳ τῆς αὐτοῦ μεταληψόμενοι δόξης· ὃ δὴ παρίστη ὁ αὐτὸς φήσας «ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ, κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα». ὁρᾷς ὅπως τῷ δύνασθαι αὐτὸν ὑποτάξαι αὑτῷ τὰ πάντα καὶ τοῦ σώματος τοῦ ἡμετέρου μετασχηματισμὸν ποιήσει εἰς τὸ «σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ» καὶ 3.15.11 τὸ ἡμέτερον ἀπεργάσασθαι. εἰ δὲ τὸ ἡμέτερον σύμμορφον ἔσται «τῷ σώματι τῆς δόξης αὐτοῦ», πῶς οὐχὶ καὶ πολὺ πρότερον τὸ τῆς αὐτοῦ δόξης σῶμα τῆς αὐτοῦ κοινωνὸν ἔσται