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of the kingdom? And if our own will be swallowed up by life, as the apostle testified, saying, "because we do not wish to be unclothed, but to be further clothed, so that what is mortal may be swallowed up by life," how will not his own body, which ministered to his own divinity, much rather be swallowed up, not only by life, like ours, but also by his own divinity? Let no one therefore inquire or be at a loss with himself, what it is fitting to think concerning the savior's body, when he hears Paul clearly saying that "what is mortal" must be swallowed up "by life," and that our body will be conformed "to the body of the glory of Christ, according to the working of his power 3.15.12 to subject all things to himself." Therefore, he will subject all things to himself; and one must understand the saving subjection to be of such a kind, by which "the Son himself will also be subjected to the one who subjected all things to him," making an unutterable and ineffable subjection, one fitting for him alone, when, having encircled all those under him like a chorus, he will bring them to "God the Father," offering to him the glory and the honor and the worship and the majesty as to the cause of all good things, 3.16.1 when also the conclusion of the apostolic teaching will reach its fulfillment, which says, "that God may be all in all." This we will also understand from another promise, through which it was said by God himself, "I will dwell in them, and I will walk among them; and I will be their God, and they will be my people." But now, in the present age, the promise advances only to a few who are worthy, and in part, according to that which says, "we know in part, and we prophesy in part"; but after the consummation of all things, when the new age has arrived, he will no longer dwell in a certain few, but in all who are then 3.16.2 worthy of the kingdom of heaven. Thus therefore he will be "all in all," that is, "dwelling in them and walking among them" and not disdaining to be "their God," making them all his own people. Thus then he will be in them as he is also said to be in the Son, as he himself teaches, saying, "the Father is in me and I am in the Father." And he will be "all" things in them by offering himself to all, according to the capacity of each to partake of his divinity; since the thrice-blessed hope and the endless and incorruptible life will be established in this end, in which God will be "all in all," filling everyone with the splendors of his divinity, of unutterable light, and the Son, exulting and rejoicing in the achievement, having placed like a crown those deemed worthy of blessedness through him, will carry on his ageless and endless kingdom under the oversight of the Father, with the oracles concerning him being fulfilled at that time, both the others, and especially those spoken by the angel Gabriel to the all-holy virgin concerning the one to be born of her, that "he will reign forever, and of his 3.16.3 kingdom there will be no end." Reigning then, the Son of God will hand over all those who are ruled under him to his Father, not ceasing from the kingdom nor withdrawing from it, for the divine apostle did not say that he will cease from the kingdom—for he would have written the opposite of what Gabriel divinely proclaimed to the virgin, that he will reign "forever and of his kingdom" there will be "no end"—but that he will hand over "the kingdom," that is, those who are ruled under him 3.16.4, "to God the Father." For having perfected them all under him, as if brightened by the achievement, he will hand them over to the Father, as if having received a deposit; which he himself teaches, saying, "all things have been handed over to me by my Father." Therefore, accordingly, as a good guardian, bearing the deposit safe and in every way sound, he will hand it over to God, presenting them to him in the manner of a high priest, all those consecrated under him, clothed in white and, as it were, shining in most brilliant robes, in the incorruptible bodies of the resurrection, so that they may enjoy not only the kingdom under him but also the 3.16.5 ineffable good things of the Father

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βασιλείας; καὶ εἰ τὸ ἡμέτερον καταποθήσεται ὑπὸ τῆς ζωῆς, ὡς ὁ ἀπόστολος ἐμαρτύρησε φήσας «ἐφ' ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλ' ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς», πῶς οὐχὶ πολὺ πρότερον τὸ αὐτοῦ σῶμα ὡς ἂν ἐξυπηρετησάμενον τῇ αὐτοῦ θεότητι καταποθήσεται, οὐχ ὑπὸ μόνης τῆς ζωῆς ὁμοίως τῷ ἡμετέρῳ ἀλλὰ καὶ ὑπὸ τῆς αὐτοῦ θεότητος; μὴ δὴ οὖν πυνθανέσθω μηδ' ἀπορείτω τις πρὸς ἑαυτόν, τί δὴ προσήκει λογίζεσθαι περὶ τοῦ σωτηρίου σώματος, τρανῶς Παύλου λέγοντος ἀκούων, δεῖν καταποθήσεσθαι «τὸ θνητὸν ὑπὸ τῆς ζωῆς», καὶ τὸ ἡμέτερον σῶμα σύμμορφον ἔσεσθαι «τῷ σώματι τῆς δόξης τοῦ Χριστοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι 3.15.12 αὐτὸν καὶ ὑποτάξαι ἑαυτῷ τὰ πάντα». ἄρ' οὖν ὑποτάξει ἑαυτῷ τὰ πάντα· καὶ τοιαύτην τινὰ τὴν σωτήριον ὑποταγὴν χρὴ νοεῖν, καθ' ἣν «καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα», ἄλεκτόν τινα καὶ ἄρρητον καὶ μόνῳ αὐτῷ πρέπουσαν ὑποταγὴν ποιησόμενος, ὅτε τοὺς ὑπ' αὐτοῦ πάντας χοροῦ δίκην περιστοιχισάμενος «τῷ θεῷ καὶ πατρὶ» προσάξει, τὴν δόξαν αὐτῷ καὶ τὴν τιμὴν καὶ τὸ σέβας καὶ τὴν μεγαλωσύνην ἅτε δὴ πάντων τῶν ἀγαθῶν αἰτίῳ προσοίσων, 3.16.1 ὅτε καὶ τὸ συμπέρασμα τῆς ἀποστολικῆς διδασκαλίας τέλους τεύξεται φῆσαν «ἵνα ᾖ ὁ θεὸς τὰ πάντα ἐν πᾶσιν». ὃ δὴ καὶ αὐτὸ νοήσομεν ἐξ ἑτέρας ἐπαγγελίας, δι' ἧς ἐξ αὐτοῦ εἴρηται τοῦ θεοῦ τὸ «ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω ἐν αὐτοῖς· καὶ ἔσομαι αὐτῶν θεός, καὶ αὐτοὶ ἔσονταί μου λαός». ἀλλὰ νῦν μὲν κατὰ τὸν παρόντα αἰῶνα εἰς βραχεῖς μόνους τοὺς ἀξίους καὶ ἐκ μέρους ἡ ἐπαγγελία προχωρεῖ κατὰ τὸ «ἐκ μέρους γινώσκομεν, καὶ ἐκ μέρους προφητεύομεν»· μετὰ δὲ τὴν συντέλειαν τοῦ παντὸς ἐπιστάντος τοῦ νέου αἰῶνος, οὐκέτ' ἐν βραχέσιν τισὶν ἐνοικήσει, ἀλλ' ἐν ἅπασιν τοῖς τότε 3.16.2 τῆς τῶν οὐρανῶν βασιλείας ἀξίοις. οὕτως οὖν ἔσται «πάντα ἐν πᾶσιν», δηλαδὴ «ἐνοικῶν ἐν αὐτοῖς καὶ ἐμπεριπατῶν ἐν αὐτοῖς» καὶ «θεὸς αὐτῶν» οὐκ ἀπαξιῶν εἶναι λαόν τε αὐτοῦ τοὺς πάντας οἰκειούμενος. οὕτω μὲν οὖν ἔσται ἐν αὐτοῖς ὡς καὶ ἐν αὐτῷ λέγεται εἶναι τῷ υἱῷ, καθὼς διδάσκει λέγων αὐτὸς «ὁ πατὴρ ἐν ἐμοὶ κἀγὼ ἐν τῷ πατρί». καὶ «πάντα» δὲ ἔσται ἐν αὐτοῖς τῷ πᾶσιν ἑαυτὸν παρέχειν, καθ' ὃ ἡ ἑκάστου δύναμις χωρεῖ τῆς αὐτοῦ θεότητος μεταλαγχάνειν· τῆς τρισμακαρίας ἐλπίδος καὶ τῆς ἀτελευτήτου καὶ ἀφθάρτου ζωῆς ἐν τούτῳ καταστησομένης τῷ τέλει, ἐν ᾧ ὁ μὲν θεὸς ἔσται «πάντα ἐν πᾶσιν» ταῖς τῆς θεότητος αὐτοῦ μαρμαρυγαῖς ἀλέκτου φωτὸς ἐμπιπλῶν τοὺς πάντας, ὁ δὲ υἱὸς ἐναγαλλόμενος καὶ χαίρων τῷ κατορθώματι στεφάνου δίκην περιθέμενος τοὺς δι' αὐτοῦ τῆς μακαριότητος ἠξιωμένους ὑπὸ ἐφόρῳ τῷ πατρὶ τὴν ἀγήρω καὶ ἀτελεύτητον διατελέσει βασιλείαν, τῶν περὶ αὐτοῦ λογίων τηνικαῦτα πληρωθησομένων τῶν τε ἄλλων, ἀτὰρ δὴ καὶ τῶν τοῦ ἀγγέλου Γαβριὴλ πρὸς τὴν παναγίαν παρθένον εἰρημένων περὶ τοῦ ἐξ αὐτῆς τεχθησομένου, ὡς ἄρα «βασιλεύσει εἰς τοὺς αἰῶνας, καὶ τῆς 3.16.3 βασιλείας αὐτοῦ οὐκ ἔσται τέλος». βασιλεύων δὴ τότε ὁ υἱὸς τοῦ θεοῦ τοὺς ὑπ' αὐτῷ βασιλευομένους πάντας τῷ αὐτοῦ παραδώσει πατρί, οὐ παυσόμενος τῆς βασιλείας οὐδ' ἀναχωρῶν αὐτῆς, οὐδὲ γὰρ παύσεσθαι αὐτὸν τῆς βασιλείας ὁ θεῖος ἀπόστολος ἔφη ἦ γὰρ ἂν τἀναντία ἔγραφεν τῷ Γαβριὴλ θεσπίσαντι πρὸς τὴν παρθένον βασιλεύσειν αὐτὸν «εἰς τοὺς αἰῶνας καὶ τῆς βασιλείας αὐτοῦ» μὴ ἔσεσθαι «τέλος», ἀλλὰ παραδώσειν «τὴν βασιλείαν», δηλαδὴ τοὺς ὑπ' αὐτῷ 3.16.4 βασιλευομένους, «τῷ θεῷ καὶ πατρί». τελειωθέντας γὰρ ὑπ' αὐτῷ τοὺς πάντας ὡσανεὶ φαιδρυνόμενος τῷ κατορθώματι παραδώσει τῷ πατρὶ οἷά τινα παραθήκην ἀποδεδεγμένος· ὃ δὴ διδάσκει λέγων αὐτὸς «πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου». διὸ ἀκολούθως οἷα φύλαξ ἀγαθὸς σώαν καὶ κατὰ πάντα ἐρρωμένην τὴν παραθήκην φέρων παραδώσει τῷ θεῷ, ἀρχιερέως δίκην τοὺς ὑπ' αὐτῷ ἱερουμένους πάντας λευχείμονας καὶ ὡσπερεὶ λαμπροτάταις στολαῖς τοῖς τῆς ἀναστάσεως ἀφθάρτοις σώμασιν ἐξαστράπτοντας παριστῶν αὐτῷ, ἵνα μὴ μόνης τῆς ὑπ' αὐτῷ βασιλείας ἀπολαύωσιν ἀλλὰ καὶ τῶν τοῦ 3.16.5 πατρὸς ἀρρήτων ἀγαθῶν