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because of the exceeding glory. Therefore the Prophet speaks of this glory in an anagogical sense. For what is equal to this, when we dance in chorus with angels, when we are led into adoption as sons, when He does not even spare the Only-Begotten for our sake? Than what purple robe, than what diadem are these things not more splendid, when we laugh at death, when we are transferred to the impassibility of the incorporeal powers, we who before this were dishonored, and inglorious, and abominable? Adam, having done neither anything evil nor good, was honored as soon as he was created. For how could one who did not exist have done anything? But we, having done countless terrible things, have enjoyed a much greater honor. "No longer," He says, "do I call you servants; for you are my friends." Angels are no longer ashamed of us, but even minister for our salvation. For an angel came to Philip, and to many others; and they brought good news to men. We are not heirs on earth, but sharers of heavenly goods, and partakers of Christ, and we are called into the fellowship of the Only-Begotten. He hints at all these things through glory and honor. Therefore he said, "You will crown him with glory and honor," proclaiming beforehand what was to come. "And you have set him over the works of your hands." Another version: "You have made him to have dominion over the works of your hands." "You have put all things under his feet." "All sheep and oxen, yes, and the beasts of the field." Another version: "The wild beasts." "The birds of the air, and the fish of the sea, that pass through the paths of the seas." "O Lord, our Lord, how wonderful is your name in all the earth." Just as when discoursing on creation, he does not touch only on the powers above, but also brings his discourse down to sensible things; so also when teaching about the honor that has come to men, having hinted at those ineffable and incorporeal things which he enumerated, now he dwells more on the sensible things, which were clearer than the former to the more dull-witted. And what were these things? The dominion on earth given to him. And the wonderful thing, and what he especially hinted at, is that having honored him before the transgression, He did not cast him out from the honor even after the sin. "For you made him," he says, "a little lower than the angels," that is, "You condemned him to death for sinning;" yet, because you condemned him to death, you did not strip him of the gift. For this 55.118 reason, having said that, he then posits this, showing the ineffable love of God for mankind, that even when he was diminished because of his own transgression, He allowed him to be crowned with the honor of glory, and did not remove him from dominion. And if He took away a little something, this too was from His care. For before the disobedience, he ruled even over wild beasts; but after the disobedience, a small part of this authority was cut back. For he rules them even now by certain arts, but with fear and trembling. For He neither took away all dominion, nor did He leave it all, but as much as was suitable for his food and labor, He allowed to be subject to him; but the more beastly things, no longer, so that from the struggle with these he might be reminded of the ancient sin of his forefather Adam. So that even from their not being completely subject to us, a great benefit arose. For what is the benefit of having a lion under one's hand and tame? what more from having a submissive leopard? Nothing, but only arrogance and folly. For this reason, He allowed these to remain outside of his dominion, but the things useful to us He has made tame: the ox for plowing, and the sheep for covering the nakedness of the body, and beasts suitable for transporting goods, birds and fish, so that our table might also be more abundant. 8. For just as someone making a son a disinherited heir does not cast him out from everything, but from a certain part, in order to chasten him, so indeed also God; or rather, not so, but

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ἕνεκεν τῆς ὑπερβαλλούσης δόξης. Ταύτην οὖν φησιν ὁ Προφήτης τὴν δόξαν κατὰ ἀναγωγήν. Τί γὰρ ταύτης ἴσον, ὅταν συγχορεύωμεν ἀγγέλοις, ὅταν εἰς υἱοθεσίαν ἀγώμεθα, ὅταν μηδὲ τοῦ Μονογενοῦς ὑπὲρ ἡμῶν φείδηται; Ποίας ἁλουργίδος, ποίου διαδήματος ταῦτα οὐ λαμπρότερα, ὅταν θανάτου καταγελῶμεν, ὅταν πρὸς τὴν τῶν ἀσωμάτων δυνάμεων ἀπάθειαν μεθορμιζώμεθα, οἱ ἠτιμωμένοι πρὸ τούτου, καὶ ἄδοξοι, καὶ βδελυροί; Ὁ Ἀδὰμ οὔτε κακόν τι, οὔτε ἀγαθὸν ἐργασάμενος, ἐτιμήθη εὐθέως γενόμενος. Πῶς γὰρ ἂν εἰργάσατο ὁ μὴ ὤν; Ἡμεῖς δὲ μυρία ἐργασάμενοι δεινὰ, πολλῷ πλείονος ἀπελαύσαμεν τιμῆς. Οὐκέτι, φησὶ, λέγω ὑμᾶς δούλους· ὑμεῖς γὰρ φίλοι μου ἐστέ. Οὐκέτι ἡμᾶς ἐπαισχύνονται ἄγγελοι, ἀλλὰ καὶ διακονοῦσι πρὸς τὴν ἡμετέραν σωτηρίαν. Καὶ γὰρ πρὸς Φίλιππον ἦλθεν ἄγγελος, καὶ πρὸς ἑτέρους πολλούς· καὶ εὐηγγελίζοντο ἀνθρώποις. Οὐκ ἐπὶ γῆς δὲ κληρονόμοι, ἀλλὰ κοινωνοὶ τῶν οὐρανίων ἀγαθῶν ἐσμεν, καὶ μέτοχοι τοῦ Χριστοῦ, καὶ εἰς κοινωνίαν καλούμεθα τοῦ Μονογενοῦς. Ταῦτα πάντα διὰ τῆς δόξης καὶ τῆς τιμῆς αἰνίττεται. ∆ιὸ καὶ ἔλεγε, ∆όξῃ καὶ τιμῇ στέψεις αὐτὸν, τὸ μέλλον προαναφωνῶν. Καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου. Ἄλλος, Ἐξουσιάζειν ἐποίησας αὐτὸν τῶν ἔργων τῶν χειρῶν σου. Πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. Πρόβατα καὶ βόας ἁπάσας, ἔτι δὲ καὶ τὰ κτήνη τοῦ πεδίου. Ἄλλος, Τὰ ἄγρια. Τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ τοὺς ἰχθύας τῆς θαλάσσης, τὰ διαπορευόμενα τρίβους θαλασσῶν. Κύριε ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ. Ὥσπερ περὶ δημιουργίας διαλεγόμενος, οὐ τῶν ἄνω δυνάμεων ἅπτεται μόνον, ἀλλὰ καὶ ἐπὶ τὰ αἰσθητὰ κατάγει τὸν λόγον· οὕτω καὶ περὶ τιμῆς τῆς εἰς ἀνθρώπους γεγενημένης διδάσκων, αἰνιξάμενος ἐκεῖνα τὰ ἀπόῤῥητα καὶ ἀσώματα, ἅπερ ἀπηρίθμησε, νῦν τοῖς αἰσθητοῖς ἐνδιατρίβει πλέον, ἅπερ σαφέστερα ἐκείνων ἦν τοῖς παχυτέροις. Τίνα δὲ ταῦτα ἦν; Ἡ ἀρχὴ ἡ ἐπίγειος αὐτῷ δοθεῖσα. Καὶ τὸ δὴ θαυμαστὸν, καὶ ὃ μάλιστα ᾐνίξατο, ὅτι τιμηθέντα αὐτὸν πρὸ τῆς παραβάσεως, οὐδὲ μετὰ τὴν ἁμαρτίαν ἐξέβαλε τῆς τιμῆς. Ἠλάττωσας γὰρ, φησὶν, αὐτὸν βραχύ τι παρ' ἀγγέλους, τουτέστι, Θανάτῳ κατεδίκασας ἁμαρτόντα· οὐ μὴν ἐπειδὴ θανάτῳ κατεδίκασας, ἐγύμνωσας αὐτὸν τῆς δωρεᾶς. ∆ιά τοι 55.118 τοῦτο, ἐκεῖνο εἰπὼν, τότε τοῦτο τίθησι, δεικνὺς ἄφατον τοῦ Θεοῦ τὴν φιλανθρωπίαν, ὅτι καὶ ἐλαττωθέντα αὐτὸν διὰ τὴν οἰκείαν παράβασιν ἀφῆκεν ἐστεφανῶσθαι τῇ τιμῇ τῆς δόξης, καὶ τῆς ἀρχῆς οὐ παρέλυσεν. Εἰ δὲ μικρόν τι ὑφεῖλε, καὶ τοῦτο τῆς κηδεμονίας αὐτοῦ. Πρὸ μὲν γὰρ τῆς παρακοῆς, καὶ θηρίων ἐκράτει· μετὰ δὲ τὴν παρακοὴν ὀλίγον δὴ τῆς ἐξουσίας ταύτης ὑπετέμνετο. Κρατεῖ μὲν γὰρ αὐτῶν καὶ νῦν τέχναις τισὶ, μετὰ φόβου δὲ καὶ τρόμου. Οὔτε γὰρ πᾶσαν ἀφείλετο τὴν ἀρχὴν, οὔτε πᾶσαν εἴασεν, ἀλλ' ὅσα μὲν αὐτῷ πρὸς τροφὴν καὶ ἐργασίαν ἦν ἐπιτήδεια, εἴασεν ὑποκεῖσθαι· τὰ δὲ θηριωδέστερα οὐκέτι, ἵνα ὑπομιμνήσκηται ἐκ τῆς τούτων ἀγωνίας τῆς παλαιᾶς ἁμαρτίας τῆς τοῦ προπάτορος Ἀδάμ. Ὥστε καὶ ἀπὸ τοῦ μὴ σφόδρα ἡμῖν ὑποτάττεσθαι μέγα κέρδος ἐγίνετο. Τί γὰρ ὄφελος ἐκ τοῦ λέοντα ἔχειν ὑποχείριον καὶ χειροήθη; τί δὲ πλέον ἀπὸ τοῦ πάρδαλιν ἔχειν τιθασσόν; Οὐδὲν, ἀλλ' ἢ ἀλαζονεία μόνον καὶ ἀπόνοια. ∆ιὰ δὴ τοῦτο ταῦτα μὲν εἴασεν ἔξω μένειν τῆς ἀρχῆς, τὰ δὲ χρήσιμα ἡμῖν χειροήθη πεποίηκε, βοῦν ἀροῦντα, καὶ πρόβατον περιβάλλον τὴν τοῦ σώματος γύμνωσιν, καὶ κτήνη πρὸς τὴν τῶν ἀγωγίμων μετακομιδὴν ἐπιτήδεια, ὄρνιθας καὶ ἰχθύας, ὥστε καὶ τράπεζαν ἡμῖν εἶναι δαψιλεστέραν. ηʹ. Καθάπερ γάρ τις υἱὸν ἀποκληρονόμον ποιῶν, οὐ πάντων ἐκβάλλει, ἀλλὰ μέρους τινὸς, ἵνα σωφρονίσῃ, οὕτω δὴ καὶ ὁ Θεός· μᾶλλον δὲ οὐχ οὕτως, ἀλλ'