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as being alone not through men nor from men, but by the maker of all things himself, having been anointed with an incorporeal and god-befitting anointing of divine joy and exultation. 5.2.4 Therefore rightly alone, guilelessly alone, goodly and properly beyond those called his partners, would he be proclaimed Christ. And who would his partners be but those who are able to say: "For we have become partners of Christ"? concerning whom it is said: "Do not touch my anointed ones, and do no evil to my prophets." 5.2.5 And now that the Christ has been clearly revealed through these things as beloved and God and king, it is time for you to seek how one so great is said to have enemies, and who they are and for what reason, against whom he has sharpened his arrows and his sword, and how not through a line of battle, but "for the sake of truth and meekness and righteousness" he has subjected countless peoples to himself. 5.2.6 And for one seeking these things accurately, it would be well to apply them to our savior and lord Jesus, the Christ of God, going back over the things explained concerning his advent among men, in which, having routed the hostile and invisible powers of wicked and destructive demons and of evil and unclean spirits, he gathered for himself countless peoples from all the nations. whom it would also be fitting to proclaim from this as the true Christ of God, not having been anointed with common oil in the customary manner of old—at any rate, nothing of the sort is recorded about him—but with a better and divine anointing, on account of which he also says through Isaiah: "The spirit of the Lord is upon me, because of which he has anointed me," 5.2.7 whence also, more than all those ever anointed in a more bodily manner among the Hebrews, he alone throughout the whole inhabited world is acclaimed by all as Christ, and has filled the entire inhabited world with the name of Christians derived from him. And how we say he has been anointed, and what the anointing is, and what the manner of the anointing is, we have discussed sufficiently in the writing before this. 5.2.8 But on his lips and in his teaching so much grace was poured out, that in a short time he filled every place with the piety proclaimed by him, so that now among all nations, for those who pursue his teaching, in accordance with the prophecy at hand, he is both clothed in the glory of a king and of God and is proclaimed Christ by all men. 5.2.9 And his enemies are also manifest, not only those who existed before him, but also those who always wage war against his word, whether among men or among invisible powers, whom, by an invisible and hidden power, he is always putting down, and has made all kinds of peoples from all the nations subject to himself. 5.2.10 And the things that follow in the psalm: "myrrh and stacte and cassia from your garments," and the things after these, which are shown as concerning a queen and a daughter who left her paternal home and was wedded to the aforementioned Christ and king and God and who proclaims him lord, might be referred to the church from the nations, which turned away from its paternal and demonic error, and which was purified and adapted itself to the communion of the divine Word, receiving the appropriate interpretation at leisure. 5.3.1 Of Psalm 109. "The Lord said to my Lord, sit at my right hand, until I make your enemies a footstool for your feet. The Lord will send forth for you a rod of power from Zion; and you will rule in the midst of your enemies. With you is the dominion in the day of your power, in the splendors of your holy ones; from the womb before the morning star I have begotten you. The Lord has sworn and will not repent, you are a priest forever according to the order of Melchizedek. 5.3.2 The Lord at your right hand." Our savior and Lord, the "firstborn of all creation," the Word of God, the wisdom before the age, the beginning of the ways of God, the firstborn and only-begotten offspring of the Father, who is honored by the name of Christ, the present psalm also calls Lord, teaching that he is both enthroned with and the son of the one over all

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ὡς ἂν μόνος μὴ δι' ἀνθρώπων μηδ' ἐξ ἀνθρώπων, πρὸς αὐτοῦ δὲ τοῦ τῶν ὅλων ποιητοῦ, τῆς ἐνθέου χαρᾶς καὶ ἀγαλλιάσεως ἀσωμάτῳ καὶ θεοπρεπεῖ χρίσματι κεχρισμένος. 5.2.4 διόπερ ἐνδίκως μόνος, ἀκάκως μόνος, ἀγαθῶς καὶ κυρίως παρὰ τοὺς ὀνομαζομένους αὐτοῦ μετόχους Χριστὸς ἂν ἀναγορευθείη. οἱ μέτοχοι δὲ αὐτοῦ τίνες ἂν εἶεν ἢ οἱ οἷοί τε λέγειν· «μέτοχοι γὰρ γεγόναμεν Χριστοῦ»; περὶ ὧν εἴρηται· «μὴ ἅπτεσθε τῶν χριστῶν μου, καὶ ἐν τοῖς προφήταις μου μὴ πονηρεύεσθε». 5.2.5 Καὶ δὴ πεφηνότος διὰ τούτων σαφῶς τοῦ Χριστοῦ ἀγαπητοῦ καὶ θεοῦ καὶ βασιλέως, ὥρα σε ζητεῖν, ὁ τηλικοῦτος πῶς ἐχθροὺς ἔχειν λέγεται, καὶ τίνας καὶ δι' ἣν αἰτίαν, καθ' ὧν τὰ ἑαυτοῦ βέλη καὶ τὴν ἑαυτοῦ ῥομφαίαν ἠκονήσατο, ὅπως τε οὐ δι' ὁπλιτικῆς παρατάξεως, ἀλλ' «ἕνεκεν ἀληθείας καὶ πραΰτητος καὶ δικαιοσύνης» μυρίους ὑπηγάγετο ἑαυτῷ λαούς. 5.2.6 ζητοῦντα δὲ ἀκριβῶς ταῦτα καλῶς ἂν ἔχοι μεταφέρειν αὐτὰ ἐπὶ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν τοῦ θεοῦ, ἀνατρέχοντα ἐπὶ τὰ διεξωδευμένα περὶ τῆς εἰς ἀνθρώπους αὐτοῦ παρόδου, καθ' ἣν τὰς ἐχθρὰς καὶ ἀοράτους δυνάμεις τῶν μοχθηρῶν καὶ λυμαντικῶν δαιμόνων τῶν τε πονηρῶν καὶ ἀκαθάρτων πνευμάτων τροπωσάμενος, μυρίους ὅσους ἑαυτῷ λαοὺς ἐξ ἁπάντων τῶν ἐθνῶν συνεστήσατο. ὃν καὶ Χριστὸν ἀληθῆ προσήκοι ἂν τοῦ θεοῦ ἐντεῦθεν ἀναγορεύειν, οὐ κοινῷ μὲν ἐλαίῳ τοῖς πάλαι συνήθως χρισθέντα οὐ γοῦν ἱστορεῖταί τι περὶ αὐτοῦ τοιοῦτον, κρείττονι δὲ καὶ ἐνθέῳ χρίσματι, παρ' ὃ δὴ καὶ διὰ Ἡσαΐου φησίν· «πνεῦμα κυρίου ἐπ' ἐμέ, οὗ εἵνεκεν ἔχρισέν με», 5.2.7 ὅθεν καὶ μᾶλλον ἁπάντων τῶν πώποτε παρ' Ἑβραίοις σωματικώτερον χρισθέντων μόνος ἀνὰ πᾶσαν τὴν οἰκουμένην Χριστὸς παρὰ τοῖς πᾶσιν βεβόηται, καὶ τῆς ἐξ αὐτοῦ Χριστιανῶν προσηγορίας τὴν σύμπασαν ἔπλησεν οἰκουμένην. ὅπως δὲ φαμὲν αὐτὸν κεχρῖσθαι καὶ τί τὸ χρῖσμα καὶ τίς ὁ τῆς χρίσεως τρόπος αὐτάρκως ἐν τῷ πρὸ τούτου συγγράμματι διειλήφαμεν. 5.2.8 τούτου δὲ ἐν τοῖς χείλεσιν καὶ ἐν τῇ διδασκαλίᾳ τοσαύτη κατεχύθη χάρις, ὡς ἐν ὀλίγῳ πάντα τόπον ἐμπλῆσαι τῆς πρὸς αὐτοῦ καταγγελθείσης εὐσεβείας, ὥστε ἤδη ἐν πᾶσιν ἔθνεσιν παρὰ τοῖς τὴν διδασκαλίαν αὐτοῦ μετιοῦσιν, ἀκολούθως τῇ μετὰ χεῖρας προφητείᾳ, καὶ βασιλέως καὶ θεοῦ δόξαν περιβεβλῆσθαι καὶ παρὰ πᾶσιν ἀνθρώποις Χριστὸν ἀναγορεύεσθαι. 5.2.9 πρόδηλοι δὲ καὶ οἱ ἐχθροί, οὐ μόνον οἱ πρὶν γεγονότες αὐτοῦ, ἀλλὰ καὶ οἱ ἀεὶ προσπολεμοῦντες αὐτοῦ τῷ λόγῳ, εἴτε ἐν ἀνθρώποις εἴτε καὶ ἐν ἀοράτοις δυνάμεσιν, οὓς ἀοράτῳ καὶ λεληθυίᾳ δυνάμει πάντοτε καθαιρῶν ἐξ ἁπάντων τῶν ἐθνῶν παντοίους ἑαυτῷ λαοὺς ὑποχειρίους πεποίηται. 5.2.10 τὰ δὲ ἑξῆς ἐν τῷ ψαλμῷ· «σμύρνα καὶ στακτὴ καὶ κασσία ἀπὸ τῶν ἱματίων σου», τά τε ἐπὶ τούτοις, ὡς περὶ βασιλίδος δηλούμενα καὶ θυγατρὸς τὸν πατρῷον οἶκον ἀπολιπούσης καὶ τῷ προδηλωθέντι Χριστῷ καὶ βασιλεῖ καὶ θεῷ νυμφευθείσης κύριόν τε αὐτὸν ἀναγορευούσης, ἐπὶ τὴν ἐξ ἐθνῶν ἐκκλησίαν, τὴν πατρῴαν καὶ δαιμονικὴν ἀποστραφεῖσαν πλάνην, καθηραμένην τε καὶ τῇ τοῦ θείου λόγου κοινωνίᾳ καθαρμοσαμένην, ἀναφέροιτ' ἄν, τῆς προσηκούσης τυγχάνοντα κατὰ σχολὴν ἑρμηνείας. 5.3.1 Ψαλμοῦ ρθʹ. «Εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. ῥάβδον δυνάμεως ἐξαποστελεῖ σοι κύριος ἐκ Σιών· καὶ κατακυριεύσεις ἐν μέσῳ τῶν ἐχθρῶν σου. μετὰ σοῦ ἡ ἀρχὴ ἐν ἡμέρᾳ τῆς δυνάμεώς σου, ἐν ταῖς λαμπρότησι τῶν ἁγίων σου· ἐκ γαστρὸς πρὸ ἑωσφόρου γεγέννηκά σε. ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. 5.3.2 κύριος ἐκ δεξιῶν σου.» Τὸν σωτῆρα καὶ κύριον ἡμῶν, τὸν «πρωτότοκον πάσης κτίσεως» θεοῦ λόγον, τὴν πρὸ αἰῶνος σοφίαν, τὴν ἀρχὴν τῶν ὁδῶν τοῦ θεοῦ, τὸ πρωτότοκον καὶ μονογενὲς τοῦ πατρὸς γέννημα, τὸν τῇ τοῦ Χριστοῦ τιμώμενον προσηγορίᾳ, καὶ ὁ παρὼν ψαλμὸς κύριον ἀποκαλεῖ, διδάσκων αὐτὸν εἶναι σύνθρονον ὁμοῦ καὶ υἱὸν τοῦ ἐπὶ πάντων