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who was worthy to prophesy. 5.128 For he also speaks about his humanity in the same psalm, from "what is man that you are mindful of him?" to the end; to which the divine Apostle testifies, saying thus: "But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor," and again: "For he did not subject to angels the world to come, of which we speak." But to whom did he subject it, O Paul? He says: "But one has testified somewhere, saying: What is man that you are mindful of him?" To this one he subjected it. "For in subjecting all things to him, he says, he left nothing not subject to him." Having said this to the Hebrew believers, he also said and says the same things to the Greeks: "The times of ignorance God has overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead," and likewise Peter: "That he is the one appointed by God to be judge of the living and the dead." 5.129 Likewise again David spoke concerning him in the forty-fourth psalm, in which he again appears to speak both about his divinity and about his humanity, to which the blessed Paul again testifies in the Epistle to the Hebrews, saying thus: "But to the Son: Your throne, O God, is forever and ever; a scepter of uprightness is the scepter of your kingdom." Having said this about his divinity, he immediately also speaks about his humanity and says: "You loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness beyond your companions"; for the divinity is not anointed for loving righteousness and hating iniquity, nor is it anointed at all, nor does it have a God; for it is God in itself. 5.130 But his humanity is anointed with the oil of gladness, that is to say with the Holy Spirit, beyond its companions, that is, beyond all the anointed ones. For the divinity has no other companions; for God is one, the Father and the Son and the Holy Spirit. But the humanity of Christ has all people, especially the anointed ones, as companions. For because the humanity of Christ was anointed beyond all, being anointed with the Holy Spirit and with power, which was not the case for any of the other anointed ones, he thus proclaimed: "Beyond all your companions." And he completed the whole psalm, speaking about Christ and the Church, as of a kingly bridegroom and a queenly bride. 5.131 And likewise he also spoke the one hundred and ninth psalm concerning him; and the Lord himself testifies, saying to the Jews: "How then does David in the Holy Spirit call him Lord, saying: The Lord said to my Lord: Sit at my right hand, until I put your enemies under your feet? If he is his son, how is he his Lord?" The "his Lord" he clearly prophesied as God, but the "sit at my right hand" clearly befits the humanity; for he says "sit" to one who is not sitting; but the divinity is established in its own honor and glory and blessedness, not permitted or urged to this by another who is greater; but the humanity of Christ is permitted by the divinity inseparably united to it, hearing: "Sit at my right hand," as if: In my honor. For God, being uncircumscribed, has neither right nor left; but he says this to it: Sit in my honor, as if: In my presence, being shown to the whole world as the image of God. 5.132 For thus also Daniel: "And to him was given the honor and the kingdom and all authority," and the rest. But the Lord himself also says: "Authority was given to me in heaven and on earth." Then going further down in the same psalm again he says concerning the divinity: "From the womb before the morning star I begot you," as if the Father were saying to the Son according to the divinity that: Before all creation, wishing to signify "from the womb" the consubstantial, not having projected you later, but having you in myself

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ἀξιωθέντος προειπεῖν. 5.128 Ἔτι γὰρ λέγει καὶ περὶ τῆς ἀνθρωπότητος αὐτοῦ ἐν τῷ αὐτῷ ψαλμῷ, ἀπὸ τοῦ "τί ἐστιν ἄνθρωπος ὅτι μιμνῄσκῃ αὐτοῦ;" ἕως τέλους· οἷς μαρτυρεῖ ὁ θεῖος Ἀπόστολος λέγων οὕτως· "Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον", καὶ πάλιν· "Οὐ γὰρ ἀγγέλοις ὑπέταξε τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦμεν." Ἀλλὰ τίνι αὐτὴν ὑπέταξεν, ὦ Παῦλε; Φησί· "∆ιεμαρτύρατο δέ πού τις λέγων· Τί ἐστιν ἄνθρωπος ὅτι μιμνῄσκῃ αὐτοῦ;" Τούτῳ ὑπέταξεν αὐτήν. "Ἐν γὰρ τῷ ὑποτάξαι αὐτῷ τὰ πάντα, φησίν, οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον." Οὕτως τοῖς Ἑβραίοις πιστοῖς εἰρηκώς, τὰ αὐτὰ καὶ τοῖς Ἕλλησιν ἔλεγε καί φησι· "Τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεὸς τὰ νῦν παραγγέλλει πᾶσιν ἀνθρώποις πανταχοῦ μετανοεῖν, καθότι ἔστησεν ἡμέραν, ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ, ἐν ἀνδρί, ᾧ ὥρισε, πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν", ὁμοίως καὶ Πέτρος· "Ὅτι αὐτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ Θεοῦ κριτὴς ζώντων καὶ νεκρῶν." 5.129 Ὁμοίως πάλιν εἶπεν εἰς αὐτὸν ὁ ∆αυῒδ καὶ τὸν τεσσαρακοστὸν τέταρτον ψαλμόν, ἐν ᾧ πάλιν καὶ περὶ τῆς θεότητος αὐτοῦ φαίνεται λέγων καὶ περὶ τῆς ἀνθρωπότητος, οἷς μαρτυρεῖ πάλιν ὁ μακαρίτης Παῦλος ἐν τῇ πρὸς Ἑβραίους Ἐπιστολῇ λέγων οὕτως· "Πρὸς δὲ τὸν Υἱόν· Ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου." Τοῦτο περὶ τῆς θεότητος αὐτοῦ εἰρηκώς, λέγει εὐθέως καὶ περὶ τῆς ἀνθρωπότητος αὐτοῦ καί φησιν· "Ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀδικίαν· διὰ τοῦτο ἔχρισέ σε ὁ Θεός, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου"· οὐ γὰρ ἡ θεότης διὰ τὸ ἀγαπῆσαι δικαιοσύνην καὶ μισῆσαι ἀδικίαν χρίεται, οὔτε ὅλως χρίεται, οὔτε Θεὸν ἔχει· αὐτόχρημα γὰρ Θεός ἐστιν. 5.130 Ἀλλ' ἡ ἀνθρωπότης αὐτοῦ χρίεται ἔλαιον ἀγαλλιάσεως, ἵνα εἴπῃ τῷ Πνεύματι τῷ ἁγίῳ, παρὰ τοὺς μετόχους αὐτῆς, τουτέστι παρὰ πάντας τοὺς χριστούς. Ἡ γὰρ θεότης μετόχους ἄλλους οὐκ ἔχει· εἷς γάρ ἐστι Θεός, ὅ τε Πατὴρ καὶ ὁ Υἱὸς καὶ τὸ Πνεῦμα τὸ ἅγιον. Ἡ δὲ ἀνθρωπότης τοῦ Χριστοῦ πάντας τοὺς ἀνθρώπους, μάλιστα τοὺς χριστούς, ἔχει μετόχους. ∆ιὰ τοῦτο γὰρ ὅτι παρὰ πάντας ἐχρίσθη ἡ ἀνθρωπότης τοῦ Χριστοῦ, χρισθεῖσα Πνεύματι ἁγίῳ καὶ δυνάμει, ὅπερ οὐδενὶ τῶν ἄλλων χριστῶν ὑπῆρξεν, οὕτως ἐξεῖπε· "Παρὰ πάντας τοὺς μετόχους σου." Ὅλον δὲ αὐτὸν τὸν ψαλμὸν περὶ τοῦ Χριστοῦ καὶ τῆς Ἐκκλησίας, ὡς ἐπὶ βασιλέως νυμφίου καὶ νύμφης βασιλίδος ἐξειπών, διετέλεσεν. 5.131 Ὁμοίως δὲ καὶ τὸν ἑκατοστὸν ἔνατον ψαλμὸν εἰς αὐτὸν εἴρηκε· καὶ μαρτυρεῖ αὐτὸς ὁ Κύριος λέγων πρὸς Ἰουδαίους· "Πῶς οὖν ∆αυῒδ ἐν Πνεύματι ἁγίῳ Κύριον αὐτὸν καλεῖ λέγων· Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου; Εἰ υἱὸς αὐτοῦ ἐστι, πῶς Κύριος αὐτοῦ ἐστι;" Τὸ μὲν "Κύριος αὐτοῦ" ὡς Θεὸν σαφῶς προειπών, τὸ δὲ "κάθου ἐκ δεξιῶν μου" σαφῶς τῇ ἀνθρωπότητι ἁρμόζει· τὸ γὰρ "κάθου" τῷ μὴ καθεζομένῳ λέγει· ἡ δὲ θεότης ἵδρυται εἰς τὴν οἰκείαν τιμὴν καὶ δόξαν καὶ μακαριότητα παρ' ἑτέρου μείζονος μὴ ἐπιτρεπομένη, ἢ προτρεπομένη εἰς τοῦτο· ἀλλ' ἡ ἀνθρωπότης τοῦ Χριστοῦ ὑπὸ τῆς ἡνωμένης αὐτῇ ἀχωρίστως θεότητος ἐπιτρέπεται, ἀκούουσα· "Κάθου ἐξ δεξιῶν μου", ὡσανεί· Ἐν τῇ ἐμῇ τιμῇ. Οὔτε γὰρ δεξιὰ οὔτε ἀριστερὰ ἔχει ὁ Θεὸς ἀπερίγραφος ὑπάρχων· ἀλλὰ τοῦτο αὐτῇ λέγει ὅτι· Κάθου ἐν τῇ ἐμῇ τιμῇ, ὡσανεί· Εἰς πρόσωπον ἐμόν, ὡς εἰκὼν Θεοῦ παντὶ τῷ κόσμῳ δεικνυμένη. 5.132 Οὕτως γὰρ καὶ ∆ανιήλ· "Καὶ αὐτῷ ἐδόθη ἡ τιμὴ καὶ ἡ βασιλεία καὶ ἡ ἐξουσία πᾶσα", καὶ τὰ λοιπά. Ἀλλὰ καὶ αὐτὸς ὁ Κύριός φησιν· "Ἐδόθη μοι ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς." Παρακατιὼν δὲ πάλιν τοῦ αὐτοῦ ψαλμοῦ φησὶ περὶ τῆς θεότητος· "Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε", ὡσανεὶ τοῦ Πατρὸς πρὸς τὸν Υἱὸν κατὰ τὴν θεότητα λέγοντος ὅτι· Πρὸ πάσης τῆς κτίσεως, ὡς "ἀπὸ γαστρὸς" τὸ ὁμοούσιον θέλων σημᾶναι, οὐχ ὕστερον προβαλών, ἀλλ' ἐν ἐμαυτῷ σε ἔχων