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the hymnodist himself. And even if the hymnodist speaks, he is seen to speak from the Holy Spirit. It is not the same to say, that "3a man speaks"3 and "3a knowledgeable man speaks"3; for when we say that it is a man who reports, the things reported are human, but when a knowledgeable one, they are scientific. Knowledge dictates to him, and he becomes like a servant of knowledge. Therefore, the one "3able"3 "3in hand"3 sings this psalm or this song, the psalm of the song or vice versa. And every practical person is "3able"3 "3in hand"3. But the Savior especially has this; for indeed the others receive their ability from him. For John, looking to his greatness, said: "I am not able, that I might loosen the strap of his sandals". Again, if the ability is given from him, "our ability is from God, who has made us able ministers of a new covenant". If those who have been urged toward this and have received a love for the matter become imitators of Christ, seeing him working "3ably"3, they too work "3ably"3 according to what is possible for them. And in the beginning of the Psalms, I was saying that the things said about the man whom the Savior assumed might be said about every imitator of his, but not what is said about him as only-begotten Son and God the Word; it might be said, I do not speak about men, but not even about principalities, about no created being at all. Therefore, the things now being said are fitting for the man of the Savior; for which reason others are also able to do them. 2 I will exalt you, Lord, because you have taken me up. What I have said many times, I will also say now; what is said about God is understood as about God, and what is said about men is understood as about men. But sometimes the things said about men, if they are spoken of not as mortals and as men, but as rational, might also be said about angels and, simply put, every intelligent substance; for according to the intelligent aspect, man is of one substance, according to his capacity to become perfect "as the Father in heaven is perfect"; for what more can an angel 131 produce according to what is possible? Then the Savior says to men, that I and my Father will come "and we will make our dwelling with him". What more does a zealous angel have to acquire? And further: "grant, that just as I and you are one, these also may be one in us". What more does the substance above have to acquire? We grasp the difference according to the more bodily things; the angel does not have flesh. But for man to be rational is not this, to have flesh, since all things that have flesh are rational. See then: if, then, for us 'to be exalted' means to be lifted from a humble place to a higher one and raised above, it is first necessary to be able to change place. It is impossible for that which does not change place to be exalted or humbled, I speak in terms of place. Therefore when the saint says: "I will exalt you", he says this: I will give thanks to you. If anyone thinks of Christ according to the flesh, he does not exalt him. But when he no longer knows according to the flesh, but sees "his glory, glory as of an only-begotten from the Father", and knows that he who has seen the Son sees the Father, this is to exalt him. Finally, that he says this thankfully, is what is brought in next: "because you have taken me up"; having taken me up, you exalted me. And when I was exalted, then I knew your height. And it is possible to see this also from things at hand; someone approaches knowledge; he does not yet see its greatness, nor its beauty, not its height. But if he begins to partake of it and is improved with each addition to what is already known, then seeing the greatness and the height of the knowledge and the art, he exalts it, that is, he confesses its height. Indeed, when he attends to its height and greatness, he sees himself falling far short. "Your knowledge has been made wonderful to me; it has been strengthened, I cannot attain to it". As much as I attend to it and marvel at it, it becomes strong, and I am no longer able to attain to it, as long as I am in the body. This Solomon also says about wisdom: "I said, I will be wise, and

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αὐτὸς ὁ ὑμνῳδός. κἂν ὁ ὑμνῳδὸς δὲ λέγῃ, ἐκ τοῦ ἁγίου πνεύματος λέγειν φαίνεται. οὐ ταὐτόν ἐστιν φάναι, ὅτι "3ἄνθρωπος λέγει"3 καὶ "3ἐπιστήμων ἄνθρωπος λέγει"3· ὅταν γὰρ ἄνθρωπον λέγωμεν εἶναι τὸν ἀπαγγέλλοντα, ἀνθρώπινά εἰσιν τὰ ἀπαγγελλόμενα, ὅταν δὲ ἐπιστήμονα, ἐπιστημονικά ἐστιν. ἡ ἐπιστήμη ἐκείνῳ ὑπηχεῖ, κἀκεῖνος ὥσπερ διάκονος γίνεται τῆς ἐπιστήμης. ὁ "3ἱκανὸς"3 οὖν "3τῇ χειρὶ"3 ᾄδει τὸν ψαλμὸν τοῦτον ἢ τὴν ᾠδὴν ταύτην, τὸν ψαλμὸν τῆς ᾠδῆς ἢ ἔνπαλιν. πᾶς δὲ πρακτικὸς "3ἱκανός"3 ἐστιν "3χειρί"3. ὁ δὲ σωτὴρ μάλιστα τοῦτο ἔχει· καὶ γὰρ οἱ ἄλλοι τὴν ἱκανότητα παρ' αὐτοῦ λαμβάνουσιν. ὁ Ἰωάννης γοῦν εἰς τὸ μέγεθος αὐτοῦ ἀφορῶν ἔλεγεν· "οὐκ εἰμὶ ἱκανός, ἵνα̣ λύσω τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ". πάλιν ἐὰν διδῶται παρ' αὐτοῦ ἡ ἱκανότης, "ἡ ἱκανότης ἡμῶν ἐκ τοῦ θεοῦ, ὃς ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης". εἰ μιμηταὶ τοῦ Χριστοῦ γίνονται οἱ εἰς τοῦτο προτραπέντες καὶ ἔρωτα τοῦ πράγματος εἰληφότες, ὁρῶντες αὐτὸν "3ἱκανῶς"3 ἐνεργοῦντα ἐνεργοῦσιν καὶ αὐτοὶ κατὰ τὸ ἐφικτὸν αὐτοῖς "3ἱκανῶς"3. ἔλεγον δὲ ἐν τοῖς ψαλμοῖς ἀρχόμενος, ὅτι τὰ λεγόμενα περὶ τοῦ ἀνθρώπου οὗ ἀνέλαβεν ὁ σωτήρ, ῥηθείη περὶ παντὸς μιμητοῦ αὐτοῦ, οὐ μὴν ἃ λέγεται περὶ αὐτοῦ ὡς μονογενοῦς υἱοῦ καὶ θεοῦ λόγου· ῥηθείη ἄν, οὐ λέγω περὶ ἀνθρώπων, ἀλλ' οὐδὲ περὶ ἀρχῶν, περὶ οὐδενὸς ὅλως γενητοῦ. τὰ νῦν οὖν λεγόμενα ἁρμόζει τῷ ἀνθρώπῳ τοῦ σωτῆρος· διὸ καὶ ἄλλοι δύνανται αὐτὰ ποιεῖν. 2 Ὑψώσω σε, κύριε, ὅτι ὑπέλαβές με. ἃ πολλάκις εἶπον, καὶ νῦν ἐρῶ· ἃ λέγεται περὶ θεοῦ, ὡς περὶ θεοῦ νοεῖται, ἃ δὲ λέγεται περὶ ἀνθρώπων, ὡς περὶ ἀνθρώπων νοεῖται. ἐνίοτε δὲ τὰ περὶ ἀνθρώπων λεγόμενα, ἐὰν μὴ ᾗ θνητοὶ καὶ ᾗ ἄνθρωποι, ἀλλ' ᾗ λογικοὶ λέγωνται, καὶ περὶ ἀγγέλων καὶ ἁπαξαπλῶς πάσης νοερᾶς οὐσίας ῥηθείη· κατὰ γὰρ τὸ νοερὸν ὁμοούσιός ἐστιν ὁ ἄνθρωπος, κατὰ τὸ δεκτικὸν τοῦ γίνεσθαι τέλειος "ὡς ὁ πατὴρ ὁ ἐν τοῖς οὐρανοῖς τέλειός ἐστιν"· τί γὰρ πλέον δύν̣αται καρπώσασθαι ἄγγελος 131 κατὰ τὸ ἐφικτόν; εἶτα ὁ σωτὴρ ἀνθρώποις λέγει, ὅτι ἐλεύσομαι ἐγὼ καὶ ὁ πατήρ μου "καὶ μονὴν π̣αρ' αὐτῷ ποιησόμεθα". τί πλέον ἔχει κτήσασθαι ἄγγελος σπουδαῖος; καὶ ἔτι· "δός, ἵν' ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, καὶ οὗτοι ἐν ἡμῖν ἓν ὦσιν". τί πλέον ἔχει κτήσασθαι ἡ ἄνω οὐσία; τὴν διαφορὰν λαμβάνομεν κατὰ τὰ σωματικώτερα· οὐκ ἔχει σάρκα ὁ ἄγγελος. οὐ τοῦτο δέ ἐστιν τὸ εἶναι λογικὸν τὸν ἄνθρωπον τὸ σάρκα ἔχειν, ἐπεὶ πάντα τὰ ἔχοντα σάρκα λογικά εἰσιν. ἴδε οὖν· ἐὰν οὖν λέγῃ παρ' ἡμῖν τὸ ὑψωθῆναι τὸ ἐκ ταπεινοῦ τόπου εἰς ὑπερκείμενον καὶ ὕπερθεν μετεωρίζεσθαι, δεῖ δὲ πρῶτον ἔχειν τὸ τόπον μεταβάλλειν. ἀδύνατόν ἐστιν τὸ μὴ μεταβάλλον τόπον ὑψωθῆναι ἢ ταπεινωθῆναι, τοπικῶς λέγω. ὅταν οὖν ὁ ἅγιος λέγῃ· "ὑψώσω σε", τοῦτο λέγει· εὐχαριστήσω σοι. ἐάν τις νοῇ Χριστὸν κατὰ σάρκα, οὐχ ὑψοῖ αὐτόν. ὅταν δὲ μηκέτι κατὰ σάρκα γιγνώσκῃ, ἀλλὰ θεάσηται "τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός", καὶ γνῷ, ὅτι ὁ ἑωρακὼς τὸν υἱὸν ὁρᾷ τὸν πατέρα, καὶ τοῦτ' ἔστιν τὸ ὑψῶσαι αὐτόν. λοιπὸν ὅτι χαριστηρίως τοῦτο λέγει, ἡ ἑξῆς ἐπιφερομένη· "ὅτι ὑπέλαβές με"· ὑπολαβὼν ὕψωσάς με. ὅτε δὲ ἐγὼ ὑψώθην, τότε ἔγνων σου τὸ ὕψος. καὶ ἔστιν γε καὶ ἐκ τῶν ἐν χερσ̣ὶν θεάσασθαι τοῦτο· προσέρχεταί τις ἐπιστήμῃ· οὔπω τὸ μέγεθος, οὔπω τὸ κάλλος, οὐ τὸ ὕψος αὐτῆς ὁρᾷ. ἐα`̣ν δὲ ἄρξηται μεταλαμβάνειν αὐτῆς καὶ βελτιοῦται καθ' ἑκάστην προσλαμβάνων ἤδη τοῖς γνωσθεῖσιν, τότε τὸ μέγεθος καὶ τὸ ὕψος τῆς ἐπιστήμης καὶ τῆς τέχνης ὁρῶν ὑψοῖ αὐτήν, τουτέστιν ὁμολογεῖ αὐτῆς τὸ ὕψος. ἀμέλει γοῦν ὅτε ἐπιστάνει τῷ ὕψει καὶ μεγέθει, πολὺ ἀπολειπόμενον ἑαυτὸν ὁρᾷ. "ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ· ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτήν". ὅσον ἐπιστάνω αὐτῇ καὶ θαυμάζω αὐ τήν, κρατερὰ γίνεται, καὶ οὐκέτι δύναμαι πρὸς αὐτήν, ἐς ὅσον ἐν σώματί εἰμι. τοῦτο καὶ Σολομὼν λέγει περὶ τῆς σοφίας· "εἶπα Σοφισθήσομαι, καὶ