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they might say, How has he put his enemies under his feet, when we are suffering so many things? he says; For do not think that because he has not yet subjected them, they will not be subjected; for they must be subjected. For the prophecy was spoken for this reason. But we see Jesus, who was made a little lower than the angels, on account of the suffering of death. On account of the three-day death, he says. And he persuades them to bear all things nobly, all but saying: If he who is worshiped by angels endured being a little lower than the angels for your sake, much more ought you, who are less than the angels, to bear all things for your own sake. Crowned with glory and honor, that by the grace of God. He shows that the cross is glory and honor, just as Christ himself calls it so, saying: That the Son of man might be glorified; and, The Son of man has been glorified. He might taste death for everyone. For as one truly tasting it, thus having made a small interval in it, he immediately rose again. Therefore, by saying, on account of the suffering of death, he signified a real death; but by saying, greater than the angels, he indicated the resurrection. For it was fitting for him, for whom are all things and by whom are all things. It was fitting for him, he says, the guardian, who brings all things into being, to give up the Son for the salvation of the rest, the one for the many. In bringing many sons to glory. Both he and we are sons, but he saves, while we are saved. 95.940 The captain of their salvation. That is, the cause of salvation. To make perfect through sufferings. Therefore, sufferings are perfection and the cause of salvation. You see that to suffer evil is not a sign of abandonment. For with this especially God has honored the Son, by leading him through sufferings. For indeed, to have taken a body and to have suffered what he suffered is much greater than to make the world and to bring it forth from non-existence. And he himself showed this in other places, having said: That in the ages to come he might show the exceeding riches of his goodness. For both he that sanctifies and they who are sanctified are all of one. For which cause. See how he brings them together to himself, honoring them, and comforting them, and making them brothers of Christ, according to this, being of one; for he himself, according to the flesh, is from Abraham. He is not ashamed to call them brothers, saying: I will declare your name to my brothers, in the midst of the congregation I will sing your praise. And again. See how he again shows the preeminence. For by saying, he is not ashamed, he shows it is not from the nature of the thing, but the humility of his affection. For even if we are of one, yet he sanctifies, and we are sanctified. I will put my trust in him; and again, Behold I and the children whom God has given me. Since therefore the children have partaken of flesh and blood, he himself likewise shared in the same. He shows that, having become human, he took on all human things except sin. For although he is enthroned with his own Father, and co-reigns, and co-rules all things, he is said to trust in him. But he says this, speaking things fitting to the form of a servant, just as, of course, also showing things of the Godhead, he says: I and the Father are one; and, I am in the Father, and the Father in me. That through death he might destroy him who has the power of death, that is, the devil. Here he shows the wondrous thing, that by that through which the devil prevailed, by this he was defeated; and that which was his strong weapon against the world, death, with this the Lord struck him. And through this is shown the great power of the one who conquered. And deliver them who through fear of death were all their lifetime subject to bondage. All were slaves of death, he says, and because it had not yet been abolished, they were held fast, and people lived with a constant fear, always expecting to die, and they had no sense of any pleasure, with fear being always present to them; for this he has hinted at. 95.941 by saying all their lifetime; but he has set us free from fear, and we now laugh at it. For verily he does not take hold of angels, but he takes hold of the seed of Abraham. Not of that nature, he says, did he take hold, of the

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λέγωσι, Πῶς τοὺς ἐχθροὺς ἔθηκεν ὑπὸ τοὺς πόδας αὐτοῦ, τοσαῦτα πασχόντων ἡμῶν; φησί· Μὴ γὰρ ἐπειδὴ οὐδέπω ὑπέταξεν, νομίσῃς μὴ ὑποτάττεσθαι· ὅτι γὰρ δεῖ ὑποταγῆναι. Καὶ γὰρ ἡ προφητεία διὰ τοῦτο εἴρηται. Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν, διὰ τὸ πάθημα τοῦ θανάτου. ∆ιὰ τὸν τριήμερον, φησὶ, θάνατον. Πείθει δὲ αὐτοὺς πάντα γενναίως ὑποφέρειν, μονονουχὶ λέγων· Εἰ ὁ προσκυνούμενος ὑπ' ἀγγέλων ἠνέσχετο βραχύ τι παρ' ἀγγέλους σχεῖν διὰ σὲ, πολὺ μᾶλλον σὺ ὁ τῶν ἀγγέλων ἥττων, πάντα φέρειν ὀφείλεις διὰ σεαυτόν. ∆όξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι Θεοῦ. ∆είκνυσιν, ὅτι δόξα καὶ τιμὴ ὁ σταυρός ἐστιν, ὥσπερ οὖν καὶ αὐτὸς ὁ Χριστὸς, αὐτὸν οὕτω καλεῖ λέγων· Ἵνα δοξασθῇ ὁ Υἱὸς τοῦ ἀνθρώπου· καὶ, Ἐδοξάσθη ὁ Υἱὸς τοῦ ἀνθρώπου. Ὑπὲρ παντὸς γεύσηται θανάτου. Ὥσπερ γὰρ ὄντως γευσάμενος, οὕτω μικρὸν ἐν αὐτῷ ποιήσας διάστημα, εὐθέως ἀνέστη. Τῷ μὲν οὖν εἰπεῖν, διὰ τὸ πάθημα τοῦ θανάτου, τὸν ὄντως θάνατον ἐσήμανε· τῷ δὲ εἰπεῖν, ἀγγέλων κρείσσων, τὴν ἀνάστασιν ἐδήλωσεν. Ἔπρεπε γὰρ αὐτῷ, δι' ὂν τὰ πάντα, καὶ δι' οὗ τὰ πάντα. Ἔπρεπεν αὐτῷ, φησὶν, τῷ κηδεμόνι, καὶ πάντα εἰς τὸ εἶναι παράγοντι, ἐκδοῦναι τὸν Υἱὸν ὑπὲρ τῆς τῶν λοιπῶν σωτηρίας, τὸν ἕνα ὑπὲρ πολλῶν. Πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα. Καὶ αὐτὸς καὶ ἡμεῖς υἱοὶ, ἀλλ' ὁ μὲν σώζει, ἡμεῖς δὲ σωζόμεθα. 95.940 Τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν. Τουτέστι, τὸν αἴτιον τῆς σωτηρίας. ∆ιὰ παθημάτων τελειῶσαι. Ἄρα τὰ παθήματα τελείωσις καὶ αἰτία τῆς σωτηρίας. Ὁρᾷς ὅτι τὸ κακῶς παθεῖν οὐκ ἔστιν ἐγκαταλείψεως. Τούτῳ γὰρ καὶ πρώτῳ τετίμηκε τὸν Υἱὸν ὁ Θεὸς, τῷ διὰ παθημάτων αὐτὸν ἀγαγεῖν. Καὶ γὰρ ὄντως τοῦ τὸν κόσμον ποιῆσαι, καὶ ἐκ μὴ ὄντων παραγαγεῖν, τὸ σῶμα λαβόντα παθεῖν ἅπερ ἔπαθεν, πολλῷ μεῖζόν ἐστι. Καὶ τοῦτο ἐδήλωσεν αὐτὸς ἐν ἑτέροις, εἰρηκώς· Ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸν ὑπερβάλλοντα πλοῦτον τῆς χρηστότητος αὐτοῦ. Ὅ τε γὰρ ἁγιάζων, καὶ οἱ ἁγιαζόμενοι, ἐξ ἑνὸς πάντες. ∆ι' ἣν αἰτίαν. Ὅρα πῶς συνάγει αὐτοὺς πρὸς αὐτὸν, τιμῶν αὐτοὺς, καὶ παραμυθούμενος, καὶ ἀδελφοὺς ποιῶν τοῦ Χριστοῦ, κατὰ τοῦτο, τὸ ἐξ ἑνὸς εἶναι· καὶ αὐτὸς γὰρ, τὸ κατὰ σάρκα, ἐκ τοῦ Ἀβραάμ. Οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν, λέγων· Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ Ἐκκλησίας ὑμνήσω σε. Καὶ πάλιν. Ὅρα πῶς δείκνυσι πάλιν τὴν ὑπεροχήν. Τῷ γὰρ εἰπεῖν, οὐκ ἐπαισχύνεται, δείκνυσιν, οὐ τῆς τοῦ πράγματος φύσεως, ἀλλὰ τῆς φιλοστοργίας αὐτοῦ τὸ ταπεινόν. Εἰ γὰρ καὶ ἐξ ἑνὸς, ἀλλ' ὁ μὲν ἁγιάζει, ἡμεῖς δὲ ἁγιαζόμεθα. Ἐγὼ ἔσομαι πεποιθὼς ἐπ' αὐτῷ· καὶ πάλιν ἰδοὺ ἐγὼ καὶ τὰ παιδία μου ἅ μοι ἔδωκεν ὁ Θεός. Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκε σαρκὸς καὶ αἵματος, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν. ∆είκνυσιν, ὡς ἄνθρωπος γεγονὼς, πάντα τὰ ἀνθρώπινα ἔλαβεν πλὴν ἁμαρτίας. Καίτοι γὰρ σύνθρονος ὢν τῷ ἰδίῳ Πατρὶ, καὶ συμβασιλεύων, καὶ συνάρχων τῶν ὅλων, πεποιθέναι λέγεται ἐπ' αὐτόν. Τοῦτο δὲ λέγει, πρέποντα λέγων τῇ τοῦ δούλου μορφῇ, ὥσπερ ἀμέλει καὶ τὰ τῆς θεότητος δεικνὺς, φησίν· Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν· καὶ, Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. Ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τουτέστι τὸν διάβολον. Ἐνταῦθα τὸ θαυμαστὸν δείκνυσιν, ὅτι δι' οὗ ἐκράτησεν ὁ διάβολος, διὰ τούτου ἡττήθη· καὶ ὅπερ ἰσχυρὸν αὐτῷ ἦν ὅπλον κατὰ τῆς οἰκουμένης, ὁ θάνατος, τούτῳ αὐτὸν ἔπληξεν ὁ Κύριος. ∆είκνυται δὲ διὰ τούτου τὸ πολὺ τῆς δυνάμεως τοῦ νικήσαντος. Καὶ ἀπαλλάξῃ τούτοις, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῇν ἔνοχοι ἦσαν δουλείας. ∆οῦλοι πάντες ἦσαν τοῦ θανάτου, φησὶ, καὶ τῷ μηδέπω αὐτὸν λελύσθαι ἐκρατοῦντο, καὶ φόβῳ διηνεκεῖ συνέζων οἱ ἄνθρωποι, ἀεὶ προσδοκῶντες ἀποτεθνήξεσθαι, καὶ οὐδεμιᾶς ἡδονῆς αἴσθησιν εἶχον, τοῦ φόβου αὐτοῖς παρόντος ἀεί· τοῦτο γὰρ ᾐνίξατο. 95.941 εἰπὼν διὰ παντὸς τοῦ ζῇν· ἀλλὰ ἀπήλλαξεν τὸν φόβον, καὶ γελῶμεν ἤδη αὐτόν. Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται. Οὐκ ἐκείνης, φησὶν, ἐδράξατο τῆς φύσεως, τῆς