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of the Father? Therefore, are not all things that the Father has also the Son's, if He is the Father's servant, but in no way His own? And how does the apostle say concerning us, "So you are no longer a servant, but a son," when we were adopted through Him, if He Himself is a servant? Therefore, He is called a servant by name, not being this Himself, but for our sakes having taken the form of a servant and being called a servant with us. For being impassible, for our sakes He served passions and became a minister of our salvation. But those who call Him a servant divide the one Christ into two, just like Nestorius. But we say that He is master and lord of all creation, the one Christ, the same who is God and man together, and that He knows all things; "for in Him are hidden all the treasures of wisdom and knowledge." 66 Concerning progress. He is said to progress "in wisdom and in stature and in grace," growing in stature, and through the increase of stature bringing into manifestation the wisdom inherent in Him, and moreover making the progress of men in wisdom and grace and the fulfillment of the Father's good pleasure, that is, the knowledge of God and salvation of men, His own progress, and everywhere making our own His. But those who say that He progresses in wisdom and grace as though receiving an addition of these things, say that the union was not made from the first instant of the flesh's existence, nor do they hold to the hypostatic union, but being persuaded by the foolish Nestorius, they monstrously invent a relative union and a mere indwelling, "understanding neither what they say nor whereof they affirm." For if the flesh was truly united to God the Word from the first instant of its existence, or rather existed in Him and had hypostatic identity with Him, how was it not perfectly enriched with all wisdom and grace, not itself partaking of grace nor partaking of the things of the Word by grace, but rather, because of the hypostatic union, both the human and divine things belonging to the one Christ, since the same one was God and man together, causing grace and wisdom and the fullness of all good things to spring forth for the world? 67 Concerning fear. The name of fear has a twofold meaning. For there is a natural fear of the soul not wishing to be separated from the body because of the natural sympathy and affinity implanted in it from the beginning by the Creator, on account of which it naturally fears and is in agony and shrinks from death. The definition of which is: "Natural fear is a power that resists by a shrinking of one's being." For if all things were brought by the Creator from non-being into being, they naturally have a desire for being and not for non-being. And of these, the impulse towards things that sustain existence is naturally proper. And so God the Word, having become man, had this desire, on the one hand showing the impulse in the things that sustain nature for food and drink, and desiring sleep and naturally being tried by these things, and on the other hand, in things that are corruptible, the impulse so as at the time of the passion to voluntarily make the shrinking from death. For although the things that happened happened by the law of nature, yet not constrainedly as with us; for He willingly accepted the things of nature, wishing to do so. So that this fear and dread and agony are among the natural and blameless passions, and not subject to sin. Again, there is a fear that consists in a betrayal of reason, or also in unbelief and in not knowing the hour of death, as when at night we are afraid when some noise occurs; which is contrary to nature, which we also define by saying: "Fear contrary to nature is an irrational shrinking." The Lord did not admit this; wherefore He never feared except at the time of the passion, although for the sake of the economy He often withdrew Himself; for He was not ignorant of the time. That He truly feared, the holy Athanasius says in his work against Apollinarius: "For this reason the Lord said: 'Now is my soul troubled.'" But this "now" is when He willed, yet nevertheless He shows what is; for He did not name what is not as if it were present, as if the things said were happening in appearance only. For all things happened by nature and in truth." And after other things: "But in no way

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πατρός; Οὐκοῦν οὐ πάντα, ὅσα ἔχει ὁ πατήρ, καὶ τοῦ υἱοῦ εἰσιν, εἴπερ τοῦ πατρός ἐστι δοῦλος, ἑαυτοῦ δὲ οὐδαμῶς. Πῶς δὲ περὶ ἡμῶν λέγει ὁ ἀπόστολος· «Ὥστε οὐκέτι εἶ δοῦλος, ἀλλ' υἱός», δι' αὐτοῦ υἱοθετηθέντων, εἴπερ αὐτὸς δοῦλός ἐστι; Προσηγορικῶς οὖν λέγεται δοῦλος οὐκ αὐτὸς ὢν τοῦτο, δι' ἡμᾶς δὲ δούλου μορφὴν εἰληφὼς καὶ δοῦλος μεθ' ἡμῶν κεκλημένος. Ἀπαθὴς γὰρ ὢν δι' ἡμᾶς ἐδούλευσε πάθεσι καὶ διάκονος τῆς ἡμῶν σωτηρίας γέγονεν. Οἱ δὲ λέγοντες αὐτὸν δοῦλον διιστῶσι τὸν ἕνα Χριστὸν εἰς δύο καθάπερ Νεστόριος. Ἡμεῖς δὲ δεσπότην αὐτόν φαμεν καὶ κύριον πάσης τῆς κτίσεως, τὸν ἕνα Χριστόν, τὸν αὐτὸν θεόν τε ὁμοῦ καὶ ἄνθρωπον, καὶ πάντα εἰδέναι· «ἐν αὐτῷ γάρ εἰσι πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι». 66 Περὶ προκοπῆσ Προκόπτειν δὲ λέγεται «σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι», τῇ μὲν ἡλικίᾳ αὔξων, διὰ δὲ τῆς αὐξήσεως τῆς ἡλικίας τὴν ἐνυπάρχουσαν αὐτῷ σοφίαν εἰς φανέρωσιν ἄγων, ἔτι δὲ τὴν τῶν ἀνθρώπων ἐν σοφίᾳ καὶ χάριτι προκοπὴν καὶ τὴν τελείωσιν τῆς τοῦ πατρὸς εὐδοκίας ἤγουν τὴν τῶν ἀνθρώπων θεογνωσίαν τε καὶ σωτηρίαν οἰκείαν προκοπὴν ποιούμενος καὶ οἰκειούμενος πανταχοῦ τὸ ἡμέτερον. Οἱ δὲ προκόπτειν αὐτὸν λέγοντες σοφίᾳ καὶ χάριτι ὡς προσθήκην τούτων δεχόμενον οὐκ ἐξ ἄκρας ὑπάρξεως τῆς σαρκὸς γεγενῆσθαι τὴν ἕνωσιν λέγουσιν οὐδὲ τὴν καθ' ὑπόστασιν ἕνωσιν πρεσβεύουσι, Νεστορίῳ δὲ τῷ ματαιόφρονι πειθόμενοι σχετικὴν ἕνωσιν καὶ ψιλὴν ἐνοίκησιν τερατεύονται, «μὴ γινώσκοντες, μήτε ἃ λέγουσι μήτε περὶ τίνων διαβεβαιοῦνται». Εἰ γὰρ ἀληθῶς ἡνώθη τῷ θεῷ λόγῳ ἡ σὰρξ ἐξ ἄκρας ὑπάρξεως, μᾶλλον δὲ ἐν αὐτῷ ὑπῆρξε καὶ τὴν ὑποστατικὴν πρὸς αὐτὸν ἔσχε ταυτότητα, πῶς οὐ τελείως κατεπλούτησε πᾶσαν σοφίαν καὶ χάριν, οὐκ αὐτὴ τῆς χάριτος μεταλαμβάνουσα οὐδὲ κατὰ χάριν τῶν τοῦ λόγου μετέχουσα, ἀλλὰ μᾶλλον διὰ τὴν καθ' ὑπόστασιν ἕνωσιν τῶν τε ἀνθρωπίνων τῶν τε θείων τοῦ ἑνὸς Χριστοῦ γεγονότων, ἐπειδὴ ὁ αὐτὸς ἦν θεός τε ὁμοῦ καὶ ἄνθρωπος τὴν χάριν καὶ τὴν σοφίαν καὶ πάντων τῶν ἀγαθῶν τὴν πληρότητα κόσμῳ πηγάζουσα; 67 Περὶ δειλίασ Τὸ τῆς δειλίας ὄνομα διπλῆν ἔχει τὴν ἔννοιαν. Ἔστι γὰρ δειλία φυσικὴ μὴ θελούσης τῆς ψυχῆς διαιρεθῆναι τοῦ σώματος διὰ τὴν ἐξ ἀρχῆς ὑπὸ τοῦ δημιουργοῦ ἐντεθεῖσαν αὐτῇ φυσικὴν συμπάθειάν τε καὶ οἰκειότητα, δι' ἣν φυσικῶς φοβεῖται καὶ ἀγωνιᾷ καὶ παραιτεῖται τὸν θάνατον. Ἧς ὅρος· «Κατὰ φύσιν δειλία ἐστὶ δύναμις κατὰ συστολὴν τοῦ ὄντος ἀνθεκτική». Εἰ γὰρ τοῦ μὴ ὄντος εἰς τὸ εἶναι παρήχθη ὑπὸ τοῦ δημιουργοῦ τὰ πάντα, τοῦ εἶναι καὶ οὐ τοῦ μὴ εἶναι τὴν ἔφεσιν ἔχει φυσικῶς. Τούτων δὲ κατὰ φύσιν ἴδιον ἡ πρὸς τὰ συστατικὰ ὁρμή. Καὶ ὁ θεὸς λόγος τοίνυν ἄνθρωπος γενόμενος ἔσχε ταύτην τὴν ἔφεσιν ἐν μὲν τοῖς συστατικοῖς τῆς φύσεως τὴν ὁρμὴν ἐνδειξάμενος βρώσεώς τε καὶ πόσεως, ὕπνου τε ἐφιέ μενος καὶ φυσικῶς ἐν πείρᾳ τούτων γενόμενος, ἐν δὲ τοῖς φθαρτικοῖς τὴν ὁρμὴν ὡς τῷ καιρῷ τοῦ πάθους ἑκουσίως τὴν πρὸς τὸν θάνατον συστολὴν ποιήσασθαι. Εἰ γὰρ καὶ νόμῳ φύσεως ἐγίνετο τὰ γινόμενα, ἀλλ' οὐ καθ' ἡμᾶς ἠναγκασμένως· ἑκουσίως γὰρ τὰ φυσικὰ θέλων κατεδέξατο. Ὥστε αὕτη ἡ δειλία καὶ ὁ φόβος καὶ ἀγωνία τῶν φυσικῶν ἐστι καὶ ἀδιαβλήτων παθῶν καὶ μὴ ὑποκειμένων ἁμαρτίᾳ. Ἔστι πάλιν δειλία ἡ ἐκ προδοσίας λογισμῶν συνισταμένη ἢ καὶ ἀπιστίας καὶ τοῦ ἀγνοεῖν τὴν τοῦ θανάτου ὥραν, ὡς ὅταν νυκτὸς δειλιῶμεν ψόφου τινὸς γινομένου· ἥτις παρὰ φύσιν ἐστίν, ἣν καὶ ὁριζόμενοι λέγομεν· «Παρὰ φύσιν δειλία ἐστὶ παράλογος συστολή». Ταύτην ὁ κύριος οὐ προσήκατο· διὸ οὐδὲ ἐδειλίασέ ποτε εἰ μὴ ἐν τῷ τοῦ πάθους καιρῷ, εἰ καὶ οἰκονομικῶς ἑαυτὸν συνέστελλε πολλάκις· οὐ γὰρ ἠγνόει τὸν καιρόν. Ὅτι δὲ ἀληθῶς ἐδειλίασε, φησὶν ὁ ἱερὸς Ἀθανάσιος ἐν τῷ κατὰ Ἀπολιναρίου λόγῳ· «∆ιὰ τοῦτο ὁ κύριος ἔλεγεν· «Νῦν ἡ ψυχή μου τετάρακται». Τὸ δὲ «νῦν» τοῦτό ἐστιν, ὅτε ἠθέλησεν, ὅμως μέντοι τὸ ὂν ἐπιδείκνυται· οὐ γὰρ τὸ μὴ ὂν ὡς παρὸν ὠνόμαζεν ὡς δοκήσει γινομένων τῶν λεγομένων. Φύσει γὰρ καὶ ἀληθείᾳ τὰ πάντα ἐγίνετο». Καὶ μεθ' ἕτερα· «Οὐδαμῶς δὲ