But one must venture to suggest what in 32.28.350 the passage can be sought. And I ask whether it is possible for God to be glorified, apart from being glorified in the Son, as we have rendered it, being glorified more greatly in himself, when, being in his own majesty, in his own knowledge and his own contemplation, which is greater than the contemplation in the Son, as one must think of such things in the case of God, one must say that he rejoices with a certain ineffable contentment and gladness and joy, being well-pleased 32.28.351 and rejoicing in himself. But I use these names, not as though they would be said properly of God, but for lack of, so to speak, unspeakable words, which he alone is able, and after him his only-begotten, to say or to think about him in the proper sense. 32.28.352 But since we have come to the passage about God being glorified in Christ, we might appropriately ask how he might also be glorified in the Holy Spirit and in all those to whom the glory of the Lord has appeared or will appear. 32.28.353 I think, then, that the Son is the radiance of the whole glory of God himself, according to Paul who said: "Who being the radiance of his glory," yet that from this radiance of the whole glory partial radiances reach the rest of the rational creation; for I do not think anyone is able to contain the whole radiance of the whole glory of God 32.28.354 except his Son. Now, therefore, when the economy of the passion of the Son of Man for all takes place not without God, "therefore God also highly exalted him"; "The Son of Man," it says, "has been glorified not alone"; for "God also has been glorified in him," and so one might 32.28.355 explain the things concerning the passage. It is written: "No one has known the Son, except the Father," and it has been said: "And blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed it to you, but my Father who is in 32.28.356 heaven." Insofar, therefore, as the Son was not known to the world ("For he was in the world, and the world was made through him, and the world did not know him"), he had not yet been glorified in the world, and the loss of his not being glorified in the world was not of the one who was not glorified but of the world 32.28.357 that did not glorify him. But when the heavenly Father revealed the knowledge of Jesus to those to whom he revealed it, who were from the world, then the Son of Man was glorified in those who had known him, and through the glory by which he was glorified in those who had known him, he acquired glory for those who had known him; for those who with unveiled face behold as in a mirror the glory of the Lord, are being transformed into the same image. 32.29.358 But see from where he says "7from glory"7, and to where "7to glory"7: from the glory of the one being glorified, to the glory of those glorifying. 32.29.359 Therefore, when he came to the economy, from which he was about to rise upon the world and, being known, to be glorified for the glory of those glorifying him, he said, "Now is the Son of Man glorified" and further "No one has known the Father except the Son and anyone to whom the Son chooses to reveal him"; and the Son was about to reveal the Father from the economy, for this reason: "And God has been glorified in him." Or you will examine "And God has been glorified in him" together with "He who has seen me has seen the Father who sent me"; for the Father who begot him is contemplated in the Word, who is God and the image of the invisible God, since one who has looked upon the image of the invisible God is able immediately to look also upon the proto 32.29.360 type of the image, the Father. And still the things concerning the passage might also be understood more clearly in this way: as through some the name of God is blasphemed among the Gentiles, so through the saints, whose good works are seen most brightly before men, the name of the Father 32.29.361 who is in heaven is glorified. In whom, then, was he glorified as much as in Jesus, since he committed no sin, nor was 32.29.362 deceit found in his mouth, nor did he know sin? And being 32.29.363 such, therefore, the Son was glorified, and God was glorified in him. But if God was glorified in him, the Father gives him in return something greater than what the Son of Man has done; for it is greater for the one who glorified God, being less, to be glorified by the one who is superior, according to "The Father who sent me is greater than I," to be glorified the

δὲ τολμητέον ὑποβάλλειν τὸν ἐν 32.28.350 τῷ τόπῳ ζητηθῆναι δυνάμενον. ζητῶ δὲ εἰ ἔνεστιν δοξασθῆναι τὸν θεὸν παρὰ τὸ δοξάζεσθαι ἐν υἱῷ, ὡς ἀποδεδώκαμεν, μειζόνως αὐτὸν ἐν ἑαυτῷ δοξαζόμενον, ὅτε ἐν τῇ ἑαυτοῦ γινόμενος περιωπῇ, ἐπὶ τῇ ἑαυτοῦ γνώσει καὶ τῇ ἑαυτοῦ θεωρίᾳ, οὔσῃ μείζονι <τῆς> ἐν υἱῷ θεωρίας, ὡς ἐπὶ θεοῦ χρὴ νοεῖν τὰ τοιαῦτα, δεῖν λέγειν ὅτι εὐφραί νεται ἄφατόν τινα εὐαρέστησιν καὶ εὐφροσύνην καὶ χαράν, ἐφ' ἑαυτῷ 32.28.351 εὐαρεστούμενος καὶ χαίρων. χρῶμαι δὲ τούτοις τοῖς ὀνόμασιν, οὐχ ὡς κυρίως ἂν λεχθησομένοις ἐπὶ θεοῦ, ἀλλὰ ἀπορῶν τῶν, ἵν' οὕτως ὀνομάσω, ἀρρήτων ῥημάτων, ἃ μόνος αὐτὸς δύναται, καὶ μετ' αὐτὸν ὁ μονογενὴς αὐτοῦ ἐν κυριολεξίᾳ λέγειν ἢ φρονεῖν περὶ αὐτοῦ. 32.28.352 Ἐπεὶ δὲ ἐν τῷ τόπῳ γεγόναμεν τοῦ τὸν θεὸν δοξάζεσθαι ἐν Χριστῷ, παρακειμένως ἂν ζητήσαιμεν πῶς δοξάζοιτο καὶ ἐν τῷ ἁγίῳ πνεύματι καὶ ἐν πᾶσιν οἷς ὤφθη δόξα κυρίου ἢ ὀφθήσεται. 32.28.353 ὅλης μὲν οὖν οἶμαι τῆς δόξης τοῦ θεοῦ αὐτοῦ ἀπαύγασμα εἶναι τὸν υἱόν, κατὰ τὸν εἰπόντα Παῦλον· «Ὃς ὢν ἀπαύγασμα τῆς δόξης», φθάνειν μέντοι γε ἀπὸ τοῦ ἀπαυγάσματος τούτου τῆς ὅλης δόξης μερικὰ ἀπαυγάσματα ἐπὶ τὴν λοιπὴν λογικὴν κτίσιν· οὐκ οἶμαι γάρ τινα τὸ πᾶν δύνασθαι χωρῆσαι τῆς ὅλης δόξης τοῦ θεοῦ ἀπαύγασμα 32.28.354 ἢ τὸν υἱὸν αὐτοῦ. νῦν οὖν, ὅτε ἡ οἰκονομία τοῦ ὑπὲρ πάντων πάθους τοῦ υἱοῦ τοῦ ἀνθρώπου γίνεται οὐ χωρὶς θεοῦ, «διὸ ὁ θεὸς «αὐτὸν ὑπερύψωσεν»· «Ἐδοξάσθη, φησίν, ὁ υἱὸς τοῦ ἀνθρώπου οὐ «μόνος»· καὶ «ὁ θεὸς γὰρ ἐδοξάσθη ἐν αὐτῷ», καὶ οὕτως δ' ἂν τὰ 32.28.355 κατὰ τὸν τόπον τις διηγήσαιτο. γέγραπται· «Οὐδεὶς ἔγνω τὸν υἱόν, «εἰ μὴ ὁ πατήρ» καὶ εἴρηται· «Καὶ μακάριος εἶ, Σίμων Βαριωνᾶ, «ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι, ἀλλ' ἢ ὁ πατήρ μου ὁ οὐ 32.28.356 «ράνιος». ὅσον οὖν οὐκ ἔγνωστο ὁ υἱὸς τῷ κόσμῳ («Ἐν τῷ κόσμῳ «γὰρ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ «ἔγνω»), οὐδέπω ἐν κόσμῳ δεδόξαστο, καὶ ἦν ἡ ζημία τοῦ μὴ δε δοξάσθαι αὐτὸν ἐν τῷ κόσμῳ οὐ τοῦ μὴ δεδοξασμένου ἀλλὰ τοῦ μὴ 32.28.357 δοξάζοντος αὐτὸν κόσμου. ὅτε δὲ ἀπεκάλυψεν ὁ οὐράνιος πατὴρ οἷς ἀπεκάλυψεν ἀπὸ τοῦ κόσμου οὖσιν τὴν τοῦ Ἰησοῦ γνῶσιν, τότε ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου ἐν τοῖς ἐγνωκόσιν αὐτόν, καὶ δι' ἧς ἐδοξάσθη δόξης ἐν τοῖς ἐγνωκόσιν αὐτόν, περιεποίησεν δόξαν τοῖς ἐγνωκόσιν αὐτόν· οἱ γὰρ ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφοῦνται. 32.29.358 Ὅρα δὲ πόθεν "7ἀπὸ δόξης"7 φησί, καὶ ποῦ "7εἰς δόξαν"7· ἀπὸ δόξης τῆς τοῦ δοξαζομένου, εἰς δόξαν τὴν τῶν δοξαζόντων. 32.29.359 ἡνίκα οὖν ἦλθεν ἐπὶ τὴν οἰκονομίαν, ἀφ' ἧς ἔμελλεν ἀνατέλλειν τῷ κόσμῳ καὶ γινωσκόμενος δοξάζεσθαι ἐπὶ δόξῃ τῶν δοξαζόντων αὐ τόν, εἶπεν τὸ «Νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου» καὶ ἔτι «Οὐδεὶς «ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ»· ἔμελλεν δὲ ἐκ τῆς οἰκονομίας ἀποκαλύπτειν τὸν πατέρα ὁ υἱός, διὰ τοῦτο· «Καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ». ἢ τὸ «Καὶ ὁ θεὸς ἐδοξάσθη ἐν «αὐτῷ» συνεξετάσεις τῷ «Ὁ ἑωρακὼς ἐμέ, ἑώρακε τὸν πατέρα τὸν «πέμψαντά με»· θεωρεῖται γὰρ ἐν τῷ λόγῳ, ὄντι θεῷ καὶ εἰκόνι τοῦ θεοῦ τοῦ ἀοράτου, ὁ γεννήσας αὐτὸν πατήρ, τοῦ ἐνιδόντος τῇ εἰκόνι τοῦ ἀοράτου θεοῦ εὐθέως ἐνορᾶν δυναμένου καὶ τῷ πρωτο 32.29.360 τύπῳ τῆς εἰκόνος τῷ πατρί. ἔτι δὲ καὶ οὕτως σαφέστερον ἂν τὰ κατὰ τὸν τόπον λαμβάνοιτο· ὡς διά τινας τὸ ὄνομα τοῦ θεοῦ βλασ φημεῖται ἐν τοῖς ἔθνεσιν, οὕτω διὰ τοὺς ἁγίους, ὧν βλέπεται τὰ καλὰ ἔργα λαμπρότατα ἔμπροσθεν τῶν ἀνθρώπων, δοξάζεται τὸ 32.29.361 ὄνομα τοῦ πατρὸς τοῦ ἐν τοῖς οὐρανοῖς. ἐν τίνι οὖν ἐδοξάσθη τοσοῦτον ὅσον ἐν τῷ Ἰησοῦ, ἐπεὶ ἁμαρτίαν οὐκ ἐποίησεν μηδὲ εὑ 32.29.362 ρέθη δόλος ἐν τῷ στόματι αὐτοῦ, μηδὲ ἔγνω ἁμαρτίαν; καὶ τοιοῦτος 32.29.363 οὖν ὢν ὁ υἱὸς ἐδοξάσθη, καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ. εἰ δὲ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ, ἀντιδωρεῖται αὐτῷ ὁ πατὴρ τὸ μεῖζον οὗ ὁ υἱὸς τοῦ ἀνθρώπου πεποίηκεν· μεῖζον γὰρ τῷ δοξάσαντι τὸν θεόν, ἐλάττονι τὸν διαφέροντα, κατὰ τὸ «Ὁ πατὴρ ὁ πέμψας «με μείζων μου ἐστίν» τὸ δοξασθῆναι τὸν