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into the Church. Hear him saying: Christ redeemed us from the curse of the law, having become a curse for us. And elsewhere: Or are you ignorant that all who were baptized into Christ were baptized into his death? And in another place: For as many of you as were baptized into Christ have put on Christ. And again: But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. Having learned these things and others like them, those who have obtained the divine gifts, out of love for the gift-loving Master, both carry his thrice-desired name in their mouths, and cry out the words of the Song of Songs: My beloved is mine, and I am his; I desired his shadow, and I sat down, and his fruit was sweet to my throat. In addition to these things, we also received the lovely name which we have from the name of Christ. For we are called Christians. Foretelling this name, the God of all said: But to those who serve me shall be called a new name, which shall be blessed upon the earth. For this reason, then, the Church is especially attached to this name. For when the only-begotten Son of God became man, then he was named Christ, then the nature of men received the rays of the spiritual light, then the heralds of the truth illuminated the world. However, the teachers of the Church have always used the names of the Only-begotten interchangeably. For sometimes they glorify the Father, and the Son, and the Holy Spirit; and sometimes the Father with Christ and the Holy Spirit. But nevertheless, in meaning, this has no difference from that. For this reason, when the Lord had commanded to baptize in the name of the Father, and of the Son, and of the Holy Spirit, the thrice-blessed Peter, to those who had received the preaching and asked what they should do, said, "Believe, and let each of you be baptized in the name of our Lord Jesus Christ"; as this name possesses the whole power of the divine proclamation. And the great Basil, the luminary of Cappadocia, or rather of the world, taught us this clearly; for he spoke thus: For the name of Christ is the confession of the whole. For it signifies the Father who anointed, the Son who was anointed, and the Holy Spirit with which he was anointed. And the thrice-blessed Fathers who assembled at Nicaea, after saying that one must believe in one God the Father, added: And in one Lord Jesus Christ, the only-begotten Son of God; teaching that the Lord Jesus Christ is himself the only-begotten Son of God. And it is necessary to add this to what has been said, that one must not say: after the ascension the Lord Christ is not Christ, but the only-begotten Son. For after the ascension both the divine Gospels were written, and the history of the Acts, and the Epistles of the Apostle. After the ascension the divine Paul cries out: Since we have a great high priest who has passed through the heavens, Jesus Christ, our Lord, let us hold fast our confession. And again: For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. And again, having said something about hope in God, he added: We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek. And writing to the blessed Titus about the second coming, he said thus: awaiting our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ. And to the Thessalonians he wrote similar things: For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God, and to wait for his Son from

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εἰς τὴν Ἐκκλησίαν . Ἄκουσον αὐτοῦ λέγοντος· Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα . Καὶ ἑτέρωθι· Ἢ ἀγνοεῖτε, ὅτι ὅσοι εἰς Χριστὸν ἐβαπτίσθητε, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθητε · Καὶ ἀλλαχοῦ· Ὅσοι εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε . Καὶ πάλιν· Ἐνδύσασθε τὸν Κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας . Ταῦτα καὶ τὰ τούτοις προσόμοια μεμαθηκότες οἱ τῶν θείων δωρεῶν τετυχηκότες, ἔρωτι τοῦ φιλοδώρου ∆εσπότου, καὶ τὴν τριπόθητον αὐτοῦ προσηγορίαν ἐν τῷ στόματι περιφέρουσι, καὶ τὰ τοῦ Ἄσματος τῶν ᾀσμάτων βοῶσιν· Ἀδελφιδός μου ἐμοί, κἀγὼ αὐτῷ· ἐν τῇ σκιᾷ αὐτοῦ ἐπεθύμησα, καὶ ἐκάθισα, καὶ ὁ καρπὸς αὐτοῦ γλυκὺς ἐν λάρυγγί μου . Πρὸς δὲ τούτοις καὶ τὴν ἐπέραστον προσηγορίαν ἣν ἔχομεν ἐκ τῆς τοῦ Χριστοῦ προσηγορίας ἐλάβομεν. Χριστιανοὶ γὰρ ὀνομαζόμεθα. Περὶ τούτου τοῦ ὀνόματος προαγορεύων ὁ τῶν ὅλων ἔφη Θεός· Τοῖς δὲ δουλεύουσί μοι κληθήσεται ὄνομα καινόν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς . Τούτου δὴ χάριν διαφερόντως ἡ Ἐκκλησία τῆσδε τῆς προσηγορίας ἐξήρτηται. Ὅτε γὰρ ἐνανθρώπησεν ὁ μονογενὴς τοῦ Θεοῦ Υἱός, τότε Χριστὸς ὠνομάσθη, τότε τῶν ἀνθρώπων ἡ φύσις τοῦ νοεροῦ φωτὸς τὰς ἀκτῖνας ἐδέξατο, τότε τῆς ἀληθείας οἱ κήρυκες τὴν οἰκουμένην κατηύγασαν. Οἱ μέντοι τῆς Ἐκκλη-σίας διδάσκαλοι ἀδιαφόρως ἀεὶ ταῖς τοῦ Μονογενοῦς προσηγορίαις ἐχρήσαντο. Ποτὲ μὲν γὰρ δοξάζουσι τὸν Πατέρα, καὶ τὸν Υἱόν, καὶ τὸ ἅγιον Πνεῦμα· ποτὲ δὲ τὸν Πατέρα σὺν τῷ Χριστῷ καὶ τῷ ἁγίῳ Πνεύματι. Ἀλλ' ὅμως οὐδεμίαν ἔχει κατὰ τὴν διάνοιαν τοῦτο πρὸς ἐκεῖνο διαφοράν. ∆ιά τοι τοῦτο τοῦ Κυρίου προστεταχότος βαπτίζειν εἰς τὸ ὄνομα τοῦ Πατρός, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, ὁ τρισμακάριος Πέτρος τοῖς τὸ κήρυγμα δεδεγμένοις, ἐρομένοις τί χρὴ ποιῆσαι· Πιστεύσατε , ἔφη, καὶ βαπτισθήτω ἕκαστος ὑμῶν εἰς τὸ ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ · ὡς ταυτησὶ τῆς προσηγορίας πᾶσαν ἐχούσης τοῦ θείου κηρύγματος τὴν δύναμιν. Καὶ τοῦτο σαφῶς ἡμᾶς ἐδίδαξεν ὁ μέγας Βασίλειος, ὁ τῆς Καππαδοκῶν, μᾶλλον δὲ τῆς οἰκουμένης φωστήρ· ἔφη δὲ οὕτως· Ἡ γὰρ τοῦ Χριστοῦ προσηγορία τοῦ παντός ἐστιν ὁμολογία. ∆ηλοῖ γὰρ τὸν Πατέρα τὸν χρίσαντα, τὸν Υἱὸν τὸν χρισθέντα, τὸ Πνεῦμα τὸ ἅγιον ᾧ ἐχρίσθη . Καὶ οἱ ἐν Νικαίᾳ δὲ συνεληλυθότες τρισμακάριοι Πατέρες, εἰπόντες χρῆναι πιστεύειν εἰς ἕνα Θεὸν Πατέρα, ἐπήγαγον· Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ · διδάσκοντες ὡς ὁ Κύριος Ἰησοῦς Χριστὸς αὐτός ἐστιν ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ. Χρὴ δὲ κἀκεῖνο προσθεῖναι τοῖς εἰρημένοις, ὡς οὐ χρὴ λέγειν· μετὰ τὴν ἀνάληψιν οὐκ ἔστι Χριστὸς ὁ ∆εσπότης Χριστός, ἀλλὰ Υἱὸς μονογενής. Μετὰ γὰρ δὴ τὴν ἀνάληψιν καὶ τὰ θεῖα Εὐαγγέλια συνεγράφη, καὶ ἡ τῶν πράξεων ἱστορία, καὶ αἱ τοῦ Ἀποστόλου Ἐπιστολαί. Μετὰ τὴν ἀνάληψιν ὁ θεῖος βοᾷ Παῦλος· Ἔχοντες ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν Χριστόν, τὸν Κύριον ἡμῶν, κρατῶμεν τῆς ὁμολογίας . Καὶ πάλιν· Οὐ γὰρ εἰς χειροποίητα ἅγια εἰσῆλθε Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ' εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν . Καὶ αὖθις περὶ τῆς εἰς τὸν Θεὸν ἐλπίδος εἰπών τινα ἐπήγαγεν· Ἣν ὡς ἄγκυραν ἔχομεν ἀσφαλῆ τε καὶ βεβαίαν, καὶ εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος, ὅπου πρόδρομος εἰσῆλθεν ὑπὲρ ἡμῶν Ἰησοῦς, κατὰ τὴν τάξιν Μελχισεδὲκ ἀρχιερεὺς γενό-μενος εἰς τὸν αἰῶνα . Καὶ τῷ μακαρίῳ δὲ Τίτῳ περὶ τῆς δευτέρας γράφων ἐπιφανείας, οὕτως εἶπε· Προσδεχόμενοι τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ . Καὶ Θεσσαλονικεῦσι δὲ τὰ παραπλήσια γέγραφεν· Αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγελοῦσιν, ὁποίαν εἴσοδον ἔχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν Θεὸν ἀπὸ τῶν εἰδώλων, δουλεύειν Θεῷ ζῶντι καὶ ἀληθινῷ, καὶ ἀναμένειν τὸν Υἱὸν αὐτοῦ ἐκ