Chapter Vi. That the Son is not bare of God-befitting glory, even though He is found saying to the Father, And now glorify Me with the glory which I had, &c.

4, 5 I glorified Thee on the earth: I accomplished the work which Thou hast given Me to do it. And now, O Father, glorify Thou Me with Thine own Self, with the glory which I had with Thee before the world was.

Our Saviour's speech now intertwines the human element in His Nature with the Divine, and is of composite nature, looking both ways; not merging overmuch the Person of the Speaker in the perfect power and glory of His Divinity, nor allowing it altogether to rest on the lowly level of His Humanity; but mingling the twain into one, which is not foreign to either. For our Lord Jesus Christ thought that He ought to teach His believers, not merely that He is God the Only-begotten, but that He also became Man for us, that He might reconcile us all to God the Father, and mould us into newness of life; purchasing humanity with His own Blood, and venturing His life for the salvation of the world, while, though He was One, He was more precious than all mankind. He says, then, that He glorified the Father upon the earth, for He finished the work which He gave Him to do.

Come now, let us follow out, as it were, two roads, in our investigation of this passage, and say that it has reference both to His Divine and His Human Nature. If then, as Man, He says this, you may take it in this way: Christ is for us a type and origin and pattern of the. Divine life, and shows us plainly how, and in what way, we ought to live our lives; for after this fashion the commentators on the Divine writings give a most subtle exposition of the passage. He instructs us, then, by what He here says, that each one of us, if he fulfils his allotted task, and follows out to the end what is commanded of God, then in truth he glorifies Him by his righteous acts; not indeed as though He had any lack of glory, for the Ineffable Nature of God is complete, but because he causes His praise to be sung by those who see his acts, and are profited thereby. Yea, the Saviour saith: Let your light shine before men, that they may see your good works, and glorify your Father Which is in heaven. For when we are made truly manly, and willing to do good works for God's sake, we are not winning for our own selves the reputation thereof, but are carrying God's worship into our actions, to the honour and glory of Him That ruleth over all. For just as when, for leading a profligate life displeasing to God, we are rightly called to account, as doing despite unto His unspeakable glory, and make our own souls liable to punishment, as the prophet tells, if we hearken to his voice: My Name through you is continually blasphemed among the Gentiles, on the same grounds I think that when we display pre-eminent virtue, we are then preparing for Him a song of praise. When, therefore, we have accomplished the work that God has given us to do, then and most rightly may we attain to a freedom of speech in His own most seemly words; and claim, as it were, like glory in return from God Who has been glorified by us: For as I live, saith the Lord, them that honour Me will I honour, and he that lightly esteemeth Me shall be lightly esteemed. In order, then, that He might show us, that we might suitably ask for glory in return from the only true God, I mean glory in the world to come, when we have displayed towards Him perfect and blameless obedience, and have shown ourselves keepers of His commandments to the letter, Christ says that He glorified the Father, when He finished the work upon earth that He gave Him. He requests, however, for Himself in return, no foreign or borrowed glory, as we do, but rather that honour and renown which is His own. For we were bound to ask for it, and not He. Observe how in and through His own Person, He first renders possible to our nature this boldness of speech, on two accounts. For in Him first, and through Him, we have been enriched both with the ability to fulfil those things essential to our salvation, which are entrusted to us by God, and also the duty of boldly asking for the honour which is due to those who distinguish themselves in His service. For of old time, through the sin that reigned in us, and the fall that was in Adam, we both failed of ability to accomplish any of those things which make for virtue, and also were very far removed from freedom of speech with God. Yea, God, to that end, out of the abundance of His kindness, spake consolation by the voice of the prophet, saying: Fear not, because Thou hast been ashamed, neither be confounded because thou hast been put to shame. As, then, in all other things that are good our Lord Jesus Christ is the Beginning, and the Gate, and the Way, so also is He here.

But if the Saviour is seeking His own glory that He had before the world began, and we, suiting the meaning of the passage so as to make it apply to our case, maintain that we ourselves ought also with great zeal to do God's Will, and so boldly ask for glory from above, let no one think that we say this,----that it becomes a man imitating Christ, to ask for some ancient glory that was before the world began, as due also to himself; but let him rather remember that each ought to speak according to his deserts. For if Christ, like us, had only the human element in His Nature, let Him then speak only as befits the earth-born, and not exceed the limits of humanity. But if the Word, being God, became Flesh, when He says anything as God, it will be suitable to Himself alone, and not to those who are not as He is.  

Considering, then, the passage as though He spoke it more as a Man, we shall take it in the sense above given; but if we reflect, on the other hand, on the Divine dignity of Christ, we rightly think it has a meaning above human nature. We say, then, that He glorified His own Father, God, when He fulfilled the work which He received from Him, not being His servant or in any ministerial capacity; and this as of necessity, that the Lord of all might not appear in the lowliness of our nature and that of the creation which is enslaved. For to perform the duties of a servant, and submissively obey the Divine commands, is the part of men and angels. Rather, we say that He, being the Power and Wisdom of His Father, well accomplished the task of our redemption, entrusted as it were to Him; as indeed also said the Divine Psalmist, expounding the meaning of the mystery: O God, command Thy Strength; strengthen, O God, that which Thou hast wrought for us. For in order that he may clearly prove that the Son is the Power of the Father, though not separate from Him so far I mean as His identity of Essence and Nature is concerned, he first says, Command Thy Strength, bringing in a duality of Persons----I mean Him that commands and Him to Whom the command is given----he suddenly unites them in their natural unity, attributing to the Ineffable Nature of God in its entirety the result achieved; for he says in his wisdom: "Strengthen, O God, that which Thou hast wrought for us." The Son, then, receives or has entrusted to Him from the Father, the work of saving the world. But in what manner, or how, God commands His own Strength, we ought to examine and explain, so far as it is possible humanly to interpret things which exceed man's understanding. Let us take for example, then, some man among us, and imagine him learned in the art of making bronzes. Then let us suppose that he sets himself to mould a statue, or perhaps to repair one that is decayed or mutilated. How, then, will he work, or how will he repair, as he has determined? Clearly he will entrust to the power of his hands and his skill in the art, the fulfilment of what he chooses to do. But if any one thinks his wisdom and power appear distinct in some sense from himself, so far as their conception is concerned, still are they not in fact distinct. For these also are included in the definition of his essence. You must think the case is something like this wise, but must not accept the illustration as exactly similar. For God is above all things, and must be thought superior to any power of illustration. The sun and the fire, taking this by way of illustration, may be thought to occupy a similar relative position. For, just as the sun commands the light which it sheds to illumine the whole world, and allots to the power of its rays as their function, so to say, to cast the power of their heat on all things that receive it, so likewise also the fire commands and enjoins in some sort the peculiar qualities of its nature to fulfil its peculiar duties; but we do not, on this account, say that the ray and the light are in the position of ministers and servants to the sun, or the power of burning to the fire. For each of the two works by means of its own inherent qualities. But if they appear to be in a sense not self-working, yet are they not distinct in nature from their own. Some such idea we must hold about the relation between God the Father and the Word Who is by Nature begotten of Him, whenever He is said to be entrusted with work to do to us-ward.

His Wisdom and Power, therefore, that is Christ, glorified God the Father upon the earth, having finished the work which He gave Him. And, as He brings His work to its fitting termination, He claims the glory which always attaches to Him; and now that occasion calls for the recovery of His ancient glory He seeks it. What work, then, has He fulfilled, whereby He says that He glorified the Father? For while He was the true God He became Man, by the approval and will of the Father, through His desire to save the whole world, and raise up anew the fallen race on the earth to endless life and the true knowledge of God. And this was in very truth accomplished by the Divine power and might of Christ, Who made death powerless, upset the dominion of the devil, destroyed sin, and showed incomparable love towards us, by remitting the charges against us all, and giving light to those astray, who now know the One true God. Christ, then, having accomplished this by His own power, the Father was glorified by all----I mean all those in the world who knew His wisdom, and power, and the mercy and love towards mankind, which is in Him. For He has shone forth and manifested Himself in the Son, Who is, as it were, the Likeness and Express Image of His Person; and by its fruit the tree is known, according to the Scripture. And when the works were fulfilled, and the wonderful scheme of our redemption brought to its fitting conclusion, He returns to His own glory, and assumes His ancient honour; save only, that being still endued with the human shape, He moulds accordingly the form of His prayer, and asks as though He possessed it not: for man hath all things from God. For though in the fullest sense, as He was God of God the Father, He was invested with Divine glory, still, since at the season of His Incarnation for us He in a sense diminished it, taking upon Him this mean body, He with reason seeks it as though He had it not, speaking the words as Man. The wise Paul also himself had some such idea, when he enjoins us concerning Him: Let this mind be in each of you which was also in Christ Jesus: Who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the Cross. Wherefore also God highly exalted Him, and gave unto Him the Name which is above every name; that in the Name of Jesus Christ every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to theglory of God the Father. For though the Son is high, inasmuch as He proceeded as God and Lord from the Father, none the less is the Father recorded to have exalted man in Him, for on man the degradation of his nature brings the need of exaltation. He prays, then, for the recovery of His own glory, even in the flesh. He is not wholly bereft of His own glory when He so speaks, even though He were to ask without receiving, for the Word, being the true God, was never robbed of His own majesty. He rather refers to the glory which belongs ever to Him, and its appropriate temple in the heavens, and His own return thither in the raiment of the flesh, on which the interval of His humiliation had been consequent. For that He may not appear to be claiming for Himself a strange and unusual glory to which He had not been accustomed in time past, He distinguishes it by the addition of the epithet "before the world was," and the words "with Thine own Self." For the Son has never been excluded from the honour of the Father, but ever reigneth with Him, and with Him is adored and worshipped by us and by the holy angels as God, and of God, and in God, and with God. And this is, I think, what the inspired Evangelist John means to teach us, when He says: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.  

ΚΕΦΑΛΗ Ϛ. Ὅτι δόξης τῆς θεοπρεποῦς οὐ γυμνὸς ἦν ὁ Υἱὸς κἂν εὑρίσκηται λέγων πρὸς τὸν Πατέρα Καὶ νῦν δόξασόν με τῇ δόξῃ ᾗ εἶχον, καὶ τὰ ἑξῆς.
« Ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς: τὸ ἔργον ἐτελείωσα ὃ δέδωκάς μοι ἵνα ποιήσω αὐτό. καὶ νῦν δόξασόν με σὺ Πάτερ παρὰ σεαυτῷ τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. » ἈΝΑΠΛΕΚΕΙ πάλιν τῷ θεοπρεπεῖ τὸ ἀνθρώπινον, καὶ μέμικταί πως ὁ λόγος, ἐπ' ἄμφω βλέπων, οὔτε λίαν ἐξαίρων εἰς ὁλόκληρον ἐξουσίαν τε καὶ δόξαν τὴν θεοπρεπῆ τὸ τοῦ λέγοντος πρόσωπον, οὔτε μὴν εἰσάπαν τοῖς τῆς ἀνθρωπότητος μέτροις ἐνιζάνειν ἐῶν, ἀλλ' ἕν τι τὸ ἐξ ἀμφοῖν ἀνακεραννὺς, οὐδενὸς τῶν εἰρημένων ἀπηλλαγμένον. ᾤετο γὰρ δεῖν ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, οὐχ ὅτι μόνον ἐστὶ Θεὸς Μονογενὴς ἐκπαιδεύειν τοὺς πεπιστευκότας, ἀλλ' ὅτι καὶ δι' ἡμᾶς γέγονεν ἄνθρωπος, ἵνα πάντας κατακτήσηται τῷ Θεῷ καὶ Πατρὶ, καὶ ἀναμορφώσῃ πρὸς καινότητα ζωῆς ἐκπριάμενος αἵματι τῷ ἰδίῳ τὴν ἀνθρωπότητα, καὶ τῆς ἁπάντων προκινδυνεύσας ζωῆς, εἷς ὁ πάντων ἀξιώτερος: δοξάσαι τοίνυν φησὶν ἐπὶ τῆς γῆς τὸν Πατέρα, τελειώσας τὸ ἔργον ὃ δέδωκεν αὐτῷ. Καὶ φέρε δὴ πάλιν, διπλῆν ὥσπερ τινὰ τοῖς περὶ τούτων θεωρήμασιν ἐπινοοῦντες τρίβον, ἀνθρωπίνως τε λέγωμεν καὶ θεοπρεπῶς εἰρῆσθαι καὶ τοῦτο. εἰ μὲν οὖν ὡς ἄνθρωπος τὰ τοιαῦτα λέγοι, παραδέξῃ τοιῶσδε Τύπος ἡμῖν καὶ ἀρχὴ καὶ εἰκὼν τῆς ἐνθέου πολιτείας κατέστη Χριστὸς, ὅπως τε καὶ τίνα τρόπον ἡμᾶς διαζῆν ἀκόλουθον, παρέδειξε σαφῶς: διὰ γάρ τοι τοῦτο λεπτοτάτην ἐπ' αὐτῷ ποιοῦνται τὴν ἐξήγησιν οἱ τῶν θείων συγγραμμάτων δημιουργοί. παιδεύει τοίνυν ἡμᾶς καὶ δι' ὧν ἐνθάδε φησὶν, ὅτι τὴν τεταγμένην αὐτῷ λειτουργίαν ἕκαστος ἡμῶν ἀποπληρῶν, καὶ διεξάγων εἰς τέλος τὰ κεκελευσμένα παρὰ Θεοῦ, τότε δὴ πάντως αὐτὸν διὰ τῶν ἰδίων δοξάζει κατορθωμάτων, οὐχ ὡς μὴ ἔχοντι προστιθείς: πλήρης γὰρ δόξης ἡ θεία τε καὶ ἄῤῥητος φύσις: ἀλλ' ὅτι πρὸς τῶν ὁρώντων τε καὶ ὠφελουμένων δοξολογεῖσθαι ποιεῖ: καὶ γοῦν ὁ Σωτήρ ” Λαμψάτω, φησὶ, τὸ φῶς “ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσι τὰ καλὰ ” ἔργα ὑμῶν, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς “οὐρανοῖς.” ἀνδριζόμενοι γὰρ καὶ ἀγαθουργεῖν ἐθέλοντες διὰ Θεὸν, τὴν ἐντεῦθεν εὔκλειαν οὐχὶ ταῖς οἰκείαις μνηστευόμεθα κεφαλαῖς, ἀλλὰ τῇ τοῦ πάντων κρατοῦντος τιμῇ τε καὶ δόξῃ τὴν εὐφημίαν πραγματευόμεθα. ὥσπερ γὰρ ὅτε τὴν ἀπᾴδουσαν τῷ Θεῷ καὶ βδελυρωτάτην ζωὴν ἐπιτηδεύοντες, ὡς τὴν ἄῤῥητον αὐτοῦ παραλύοντες δόξαν, εὐθυνόμεθά τε δικαίως καὶ τιμωρίαις ἔνοχον τὴν οἰκείαν ἀποτελοῦμεν ψυχὴν, διὰ τῆς τοῦ προφήτου φωνῆς ἀκούοντες “Δι' ὑμᾶς ” διὰ παντὸς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσι:“ κατὰ τὸν αὐτὸν οἶμαι λόγον, ὅτε περιφανεστάτην ἐξανύομεν ἀρετὴν, τότε δὴ πάντως καὶ δοξολογεῖσθαι παρασκευάζομεν. ἀποπληρώσαντες τοίνυν τὸ δοθὲν ἡμῖν ἔργον παρὰ Θεοῦ, τότε καὶ μάλα δικαίως εἰς τὴν τοῖς γνησίοις πρεπωδεστάτην ἀναβαίνοντες παῤῥησίαν, τὴν ἴσην ὥσπερ ἀνταπαιτήσομεν δόξαν παρὰ τοῦ πρὸς ἡμῶν δοξασθέντος Θεοῦ ” Ζῶ γὰρ “ἐγὼ λέγει Κύριος, ὅτι τοὺς δοξάζοντάς με δοξάσω, καὶ ” ὁ ἐξουθενῶν με ἐξουθενηθήσεται.“ ἵνα τοίνυν ἀποδείξῃ Χριστὸς, ὅτι πρεπόντως δὴ τότε τὴν παρὰ τοῦ μόνου δόξαν ἀπαιτήσομεν, τὴν εἰς αἰῶνά φημι τὸν μέλλοντα, ὅταν αὐτῷ τὴν εἰς ἅπαν ὑποταγὴν ἀνυπαίτιον ἐπιδείξωμεν, καὶ τῶν παρ' αὐτοῦ προστεταγμένων ἀκμαιότατοι φύλακες εὑρισκώμεθα, δοξάσαι μὲν αὐτὸς τὸν Πατέρα φησὶ, τὸ ἔργον τελειώσας ἐπὶ τῆς γῆς, ὃ δέδωκεν αὐτῷ: ζητεῖ γεμὴν ἀντικομίζεσθαι καὶ αὐτὸς οὐκ ἀλλοτρίαν οὐδὲ ἐπακτὴν, καθάπερ ἡμεῖς, τὴν ἰδίαν δὲ μᾶλλον εὔκλειάν τε καὶ δόξαν. ἔδει γὰρ ἐκεῖνο ἡμᾶς μὲν αἰτεῖν, αὐτὸν δὲ οὐκέτι. θέα δὲ ὅπως τὴν ἐπ' ἄμφω παῤῥησίαν ἐν ἑαυτῷ πάλιν καὶ δι' ἑαυτοῦ τῇ ἡμετέρᾳ φύσει καινοτομεῖ. ἐν αὐτῷ γὰρ πρώτῳ καὶ δι' αὐτοῦ πεπλουτήκαμεν καὶ τὸ δύνασθαι πληροῦν τὰ πρὸς κατόρθωσιν ἡμῖν ἐγκεχειρισμένα παρὰ Θεοῦ, καὶ τὸ χρῆναι λοιπὸν ἐκ παῤῥησίας τὴν τοῖς εὐδοκιμοῦσι χρεωστουμένην αἰτῆσαι τιμήν. πάλαι μὲν γὰρ διὰ τὴν ἐφ' ἡμᾶς βασιλεύσασαν ἁμαρτίαν, καὶ τὴν γενομένην ἀπόστασιν ἐν Ἀδὰμ, οὔτε τὸ δύνασθαί τι κατορθοῦν τῶν τελούντων εἰς ἀρετὴν ἐκεκτήμεθα, ἀλλὰ καὶ παῤῥησίας τῆς πρὸς Θεὸν ὡς ποῤῥωτάτω ἦμεν. καὶ γοῦν εἰς ταύτην ἡμᾶς ἀνακομίζων Θεὸς ἐκ πολλῆς ἄγαν τῆς ἡμερότητος διὰ τῆς τοῦ προφήτου φωνῆς παρεμυθεῖτο λέγων ” Μὴ φοβοῦ ὅτι κατῃσχύνθης, μηδὲ ἐντραπῇς ὅτι ὠνει“δίσθης.” ὥσπερ οὖν ἐν τοῖς ἄλλοις ἅπασιν ἀγαθοῖς καὶ ἀπαρχὴ καὶ θύρα καὶ ὁδὸς γέγονεν ἡμῖν ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, οὕτω κἀνθάδε. Εἰ δὲ τὴν ἰδίαν τε καὶ προκόσμιον δόξαν ὁ Σωτὴρ ἐπιζητεῖ, καὶ εἰς τύπον τὸν καθ' ἡμᾶς τὴν τοῦ θεωρήματος περιενεγκόντες δύναμιν, σὺν πολλῇ τῇ προθυμίᾳ κατεργάζεσθαι δεῖν καὶ ἡμᾶς αὐτοὺς διαβεβαιούμεθα τὸ δοκοῦν τῷ Θεῷ, δόξαν δὲ οὕτω τὴν ἄνωθεν ἐκ παῤῥησίας αἰτεῖν: οἰέσθω μηδεὶς ἐκεῖνο λέγειν ἡμᾶς, ὅτι προσήκοι τὸν ἄνθρωπον κατὰ μίμησιν τοῦ Χριστοῦ, προκόσμιόν τινα καὶ ἀρχαίαν ὡς ὀφειλομένην καὶ αὐτῷ δόξαν ἐπιζητεῖν: ἐννοείτω δὲ μᾶλλον ὅτι τὸ ἑκάστῳ πρέπον, αὐτῷ καὶ λέγειν ἁρμοδιώτατον. εἰ μὲν γὰρ μόνον ἐν Χριστῷ νοεῖται τὸ ἀνθρώπινον καθ' ἡμᾶς, λαλείτω δὴ μόνα καὶ τὰ τοῖς γηγενέσι πρέποντα, καὶ τὸ ἀνθρώπινον μὴ παρεξίτω μέτρον: εἰ δὲ Θεὸς ὢν ὁ Λόγος γέγονε σὰρξ, ὅταν τι λέγῃ καὶ θεοπρεπῶς, αὐτῷ μὲν ἁρμόσει μόνῳ, τοῖς δὲ μὴ κατ' αὐτὸν, οὐκέτι. Οὐκοῦν νοοῦντες ἀνθρωπινώτερον κατὰ τὴν ἀρτίως ἡμῖν ἀποδοθεῖσαν διάνοιαν, τὴν τῶν προκειμένων ἐκληψόμεθα δύναμιν: ἀναλογιζόμενοι δὲ πάλιν τὸ θεοπρεπὲς ἀξίωμα τοῦ Χριστοῦ, μεῖζόν τι λοιπὸν ἢ κατὰ ἀνθρώπου φύσιν ἐννοοῦμεν εἰκότως. δοξάσαι τοίνυν φαμὲν τὸν ἑαυτοῦ Πατέρα Θεὸν, πεπληρωκότα τὸ ἔργον ὅπερ ἔλαβε παρ' αὐτοῦ, οὐχ ὡς ὑπηρέτην ἢ ὡς ἐν τάξει γεγονότα τῇ ὑπουργικῇ, καὶ τοῦτο ὡς ἐξ ἀνάγκης, ἵνα μὴ φαίνηται καὶ ὁ πάντων Κύριος ἐν μέτρῳ τῷ καθ' ἡμᾶς καὶ τῆς δουλευούσης κτίσεως: ἀνθρώπων γὰρ ἢ ἀγγέλων τὸ οἰκετικῶς ὑποτάττεσθαι καὶ τοῖς θείους νεύμασι δουλοπρεπῶς ὑπουργεῖν: ἀλλ' ὅτι δύναμις ὑπάρχων καὶ σοφία τοῦ γεννήσαντος αὐτὸν, εὖ μάλα πεπλήρωκεν ἐγχειρισθεῖσαν ὥσπερ αὐτῷ τὴν τῶν καθ' ἡμᾶς ἐπανόρθωσιν, καθάπερ ἀμέλει καὶ ὁ θεῖος ἡμῖν μελῳδὸς ἐν Πνεύματι τὴν τοῦ μυστηρίου δύναμιν ἐξηγούμενος ἔφασκεν “Ἔντειλαι ὁ Θεὸς τῇ δυνάμει σου, δυνάμωσον ὁ Θεὸς ” τοῦτο ὃ κατηρτίσω ἡμῖν:“ ἵνα γὰρ ἀπελέγξῃ σαφῶς δύναμιν μὲν οὖσαν τοῦ Πατρὸς τὸν Υἱὸν, οὐχ ἕτερον γεμὴν ὄντα παρ' αὐτὸν, ὅσον εἰς ταυτότητά φημι τὴν ἐν οὐσίᾳ καὶ φύσει, πρότερον εἰρηκὼς τό Ἔντειλαι τῇ δυνάμει σου, καὶ προσώπων δυάδα παρενεγκὼν, τοῦ τε ἐντελλομένου φημὶ καὶ πρὸς ὃν ἡ ἐντολὴ, παραχρῆμα πρὸς ἑνότητα συνάπτει τὴν φυσικὴν, ὁλοκλήρως τῇ θείᾳ τε καὶ ἀῤῥήτῳ φύσει τὴν τοῦ πράγματος ἔκβασιν ἀνατιθεὶς, διὰ τοῦ πανσόφως εἰπεῖν Δυνάμωσον ὁ Θεὸς τοῦτο ὃ κατηρτίσω ἡμῖν. ἐγχειρίζεται τοίνυν ἤτοι δέχεται παρὰ τοῦ ἰδίου Πατρὸς τὸ καθ' ἡμᾶς ἔργον ὁ Υἱός. κατὰ τίνα δὲ τρόπον ἢ πῶς ἐντέλλεται τῇ ἰδίᾳ δυνάμει Θεὸς, περιαθρῆσαί τε καὶ εἰπεῖν ἀναγκαῖον, ὡς ἂν ἐνδέχηται κατά γε τὸ ἀνθρωπίνως διερμηνεῦσαι τὰ ὑπὲρ νοῦν. ὑποκείσθω τοιγαροῦν ἀνήρ τις τῶν καθ' ἡμᾶς, καὶ τοῦτον εἶναι πιστεύωμεν τέχνης ἐπιστήμονα τῆς χαλκευτικῆς: εἶτα πρὸς ἀνδριάντος ἐκτύπωσιν, ἤγουν ἤδη παθόντος καὶ λελωβημένου, τετράφθαι πρὸς ἐπανόρθωσιν. πῶς οὖν ἐργάσεται, κατορθώσει δὲ ὅπως τὸ δοκοῦν; ἐπιτρέψας δηλονότι τῇ δυνάμει τῶν ἰδίων χειρῶν καὶ σοφίᾳ τῇ κατὰ τὴν τέχνην, τὴν ἐφ' οἷς ἂν ἕλοιτο δρᾶν ἀποπλήρωσιν. ἀλλ' εἰ καὶ ταῖς ἐπινοίαις ὥσπερ ἕτερόν τι παρ' αὐτὸν διαφαίνεσθαι δοκεῖ πως ἥ τε σοφία καὶ ἡ δύναμις αὐτοῦ, ἀλλ' οὐχ ἕτεραι παρ' αὐτὸν ἂν εἶεν. ἐν γὰρ τῷ τῆς οὐσίας λόγῳ καὶ ταῦτα κεκτήσεται. καὶ νοήσεις μέν τι τοιοῦτον ἐπὶ Θεοῦ, δέξῃ γεμὴν οὐκ εἰσάπαν ἐμφερῆ τὴν τοῦ παραδείγματος δύναμιν. Θεὸς γὰρ ὁ ὑπὲρ πάντα, καὶ ὑπὲρ τοῦτο νοηθήσεται. ὁ αὐτὸς δ' ἂν γένοιτο λόγος, ἐν εἴδει καὶ τρόπῳ ληφθεὶς παραδείγματος ἐπί τε ἡλίου καὶ πυρός. ἐντέλλεται μὲν γὰρ οἱονεὶ καὶ ὁ ἥλιος τῷ ἐξ αὐτοῦ προχεομένῳ φωτὶ καταλαμπρῦναι τὰ σύμπαντα: ἔργον δὲ ὥσπερ τῇ τῶν ἀκτίνων ἐνεργείᾳ δίδωσι τὴν τῆς θερμότητος δύναμιν τοῖς αὐτὴν δεχομένοις ἐμβαλεῖν: ὁμοίως δὲ καὶ τὸ πῦρ ἐντέλλεταί τε καὶ ἐπιτρέπει τρόπον τινὰ τῇ τῆς οἰκείας φύσεως ἰδιότητι τὰ αὐτῇ πρέποντα πληροῦν: ἀλλ' οὐ παρὰ τοῦτό φαμεν ἐν ὑπουργίας τάξει τῆς δουλοπρεποῦς τὴν ἀκτῖνα μὲν καὶ τὸ φῶς τῷ ἡλίῳ, τὴν δὲ καυστικὴν ἐνέργειαν γενέσθαι τῷ πυρί. ἐνεργεῖ μὲν γὰρ ἑκάτερον δι' ὧν ἔχει φυσικῶς τὰ οἰκεῖα. ἀλλ' εἰ καὶ φαίνεταί πως οὐκ αὐτουργὰ, πλὴν οὐχ ἕτερα παρὰ τὰ ἐξ αὐτῶν φυσικῶς. τοιοῦτόν τι νοήσεις ἐπί τε Θεοῦ καὶ Πατρὸς καὶ τοῦ κατὰ φύσιν ἐξ αὐτοῦ γεννηθέντος Λόγου, ὅταν τι τῶν καθ' ἡμᾶς ἐγχειρίζεσθαι λέγηται. Ἐδόξασε τοίνυν ἐπὶ τῆς γῆς τὸν Πατέρα καὶ Θεὸν ἡ σοφία καὶ ἡ δύναμις αὐτοῦ, τουτέστιν ὁ Χριστὸς, τελειώσας τὸ ἔργον ὃ δέδωκεν αὐτῷ. ἐπειδὴ δὲ εἰς πέρας ἤδη τὸ αὐτῷ πρέπον τὸ ἔργον ἐκτελευτᾷ, τὴν αὐτῷ προσοῦσαν ἀεὶ δόξαν αἰτεῖ, καὶ τῆς ἀρχαιοτάτης εὐκλείας τὴν ἐπανάληψιν καιροῦ καλοῦντος ἤδη ζητεῖ. καὶ ποῖον ἄρα πεπλήρωκεν ἔργον, δι' οὗ δοξάσαι φησὶ τὸν Πατέρα; Θεὸς γὰρ ὑπάρχων ἀληθινὸς, εὐδοκίᾳ καὶ θελήσει τοῦ Πατρὸς γέγονεν ἄνθρωπος, ὅλην ἀνασῶσαι τὴν οἰκουμένην, ἀνακαινίσαι τε πρὸς ζωὴν τὴν ἀπέραντον καὶ θεογνωσίαν τὴν ἀληθῆ τὸ διολισθῆσαν γένος ἐπὶ τῆς γῆς προθυμούμενος: ὃ δὴ καὶ πεπέρασται δυνάμει καὶ ἐξουσίᾳ θεοπρεπεῖ τοῦ Χριστοῦ, καταργήσαντος μὲν τὸν θάνατον, ἀνατρέψαντος δὲ τὴν τοῦ διαβόλου πλεονεξίαν, καὶ καθελόντος μὲν τὴν ἁμαρτίαν, καὶ ἀγάπην τὴν εἰς ἡμᾶς ἀσύγκριτον ἐπιδείξαντος, διὰ τοῦ πᾶσιν ἀνεῖναι τὰ ἐγκλήματα καὶ φωτίσαι τοὺς πεπλανημένους, συνέντας ἤδη Θεὸν τὸν ἕνα καὶ ἀληθινόν. κατορθώσαντος τοίνυν ἰδίᾳ δυνάμει τὰ τοιαῦτα Χριστοῦ, δεδόξασται παρὰ πάντων ὁ Πατὴρ, συνέντων δηλονότι τῶν ἐν κόσμῳ πάντων τήν τε σοφίαν καὶ τὴν δύναμιν καὶ τὴν ἐνυπάρχουσαν αὐτῷ γαληνότητα καὶ φιλανθρωπίαν. διέλαμψε γὰρ καὶ πεφανέρωται λοιπὸν ὡς ἐν εἰκόνι καὶ χαρακτῆρι τῆς ἰδίας φύσεως τῷ Υἱῷ, καὶ ἀπὸ τοῦ καρποῦ τὸ δένδρον ἐγνώσθη, κατὰ τὸ γεγραμμένον. τετελεσμένων δὲ ἤδη τῶν ἔργων, καὶ εἰς πέρας ἥκοντος τὸ πρέπον αὐτῷ τοῦ καθ' ἡμᾶς οἰκονομηθέντος καλῶς, εἰς τὴν οἰκείαν ἐπάνεισι δόξαν καὶ τῆς ἀρχαίας εὐκλείας ἐπιλαμβάνεται. πλὴν ὡς ἔτι τὴν ἀνθρώπου μορφὴν περικείμενος, τὸ τῆς αἰτήσεως πλάττεται σχῆμα, καὶ ὡς οὐκ ἔχων αἰτεῖ: πάντα γὰρ ἀνθρώπῳ παρὰ Θεοῦ. εἰ γὰρ καὶ ὅτι μάλιστα, καθὸ Θεὸς ἐκ Θεοῦ γεγέννηται Πατρὸς, δόξης τῆς θεοπρεποῦς οὐκ ἔρημος ἦν, ἀλλ' ἐπείπερ ἐν καιρῷ τῆς καθ' ἡμᾶς οἰκονομίας συνέστειλέ πως αὐτὴν, τὸ ἀδοξότατον τουτὶ σῶμα λαβὼν, ὡς ἀποῦσαν ἀληθῶς εὐλόγως ἐπιζητεῖ, καὶ τοῦτο λέγων ὡς ἄνθρωπος. τοιοῦτον δέ τι συνεὶς καὶ αὐτὸς ἡμῖν ὁ σοφὸς ἐπιστέλλει Παῦλος περὶ αὐτοῦ ” Τοῦτο γὰρ “φρονείτω, φησὶν, ἕκαστος ὑμῶν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ” ὃς ἐν μορφῇ Θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ “εἶναι ἴσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε μορφὴν δούλου λα” βὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι “εὑρεθεὶς ὡς ἄνθρωπος ἐταπείνωσεν ἑαυτὸν, γενόμενος ὑπή” κοος μέχρι θανάτου, θανάτου δὲ σταυροῦ: διὸ καὶ ὁ Θεὸς “αὐτὸν ὑπερύψωσε καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ ” πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ πᾶν γόνυ “κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ ” πᾶσα γλῶσσα ἐξομολογήσηται ὅτι Κύριος Ἰησοῦς Χρι“στὸς εἰς δόξαν Θεοῦ Πατρός.” ὑψηλὸν γὰρ ὄντα τὸν Υἱὸν, καθὸ πέφηνεν ἐξ αὐτοῦ Θεὸς δηλονότι καὶ Κύριος, οὐδὲν ἧττον ὡς ἄνθρωπον ὑψῶν ἀναγέγραπται, ᾧ τὸ τῆς ἰδίας φύσεως ταπεινὸν τὸ δεῖσθαι πάντως ὑψοῦσθαι περιποιεῖται. δόξης οὖν ἄρα τῆς ἰδίας τὴν ἐπανάληψιν καὶ μετὰ σαρκὸς ἀπαιτεῖ: καὶ οὐχὶ πάντως τῆς ἑαυτοῦ δόξης ἔρημος ὢν, εἰ καὶ μὴ λάβοι τυχὸν τὰ τοιαῦτά φησιν: οὐ γὰρ ἔξω τῶν ἰδίων ἀξιωμάτων ὁ Λόγος ἦν πώποτε Θεὸς ὑπάρχων ἀληθινός: ἀλλ' ὡς εἰς δόξαν τὴν αὐτῷ προσοῦσαν ἀεὶ καὶ αὐτὸν τὸν ἴδιον ἀναφέρων ναὸν, μᾶλλον δὲ μετὰ τῆς ἰδίας ἑαυτὸν ἀνακομίζων σαρκὸς, δι' ἣν ἡ μεταξὺ παρηκολούθησεν ἀδοξία. ἵνα γὰρ μὴ δοκοίη τισὶ τὴν ἀτριβῆ τε καὶ ξένην καὶ οὐ πάλαι κατειθισμένην αὐτῷ δόξαν αἰτεῖν, προκόσμιον οὖσαν αὐτὴν ἀποφαίνει καὶ παρ' αὐτῷ τῷ Πατρί. οὐ γὰρ ἔξω ποτὲ τῆς τοῦ Πατρὸς εὐκλείας γέγονεν ὁ Υἱὸς, ἀεὶ συμβασιλεύων καὶ συνυμνούμενος καὶ συμπροσκυνούμενος πρός τε ἡμῶν καὶ τῶν ἁγίων ἀγγέλων, ὡς Θεὸς ἐκ Θεοῦ καὶ ἐν Θεῷ καὶ μετὰ Θεοῦ. τοῦτο γὰρ οἶμαι διδάσκων καὶ ὁ θεσπέσιος Εὐαγγελιστὴς Ἰωάννης ἐπιλέγει “Ἐν ἀρχῇ ἦν ὁ ” Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ “Λόγος: οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν.”