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(and this is his creative being, his only-begotten Son) is signified by all the names applied to him. For he is called arm in "And to whom was the arm of the Lord revealed?"; and "Your arm is high," and "we did not know." But he is also acknowledged as the hand of the Lord in "My high hand has made all these things;" and right hand in "The right hand of the Lord has exalted me." Therefore the holy one says to God: "Yours is the arm with dominion, reigning and ruling over all." And he also says, "Let your hand be strengthened," working wonders and accomplishing mighty powers. For Peter says to God, "Grant to your servants to speak your word fearlessly with all boldness, while you stretch out your hand for healing and signs and wonders." According to a different concept, therefore, Christ, the power of the Father, is called these things. For if the Son of God and wisdom and God the Word and truth is the exalted right hand of God, raising and lifting up every imitator, then mercy and truth go before your presence; for no one is able to approach your face without first having been shown mercy and having communed with the truth. It is possible, therefore, as in other places, here too for "mercy" and "truth" to be none other than the only-begotten, as in "God sent forth his mercy and his truth." This only-begotten Son of God, therefore, being the same as the mercy and the truth of God, by coming beforehand to our minds, reveals the Father who is joined to him; For "he who receives me receives the Father," and "I and the Father will come." For being the image of the invisible God, he reveals himself to the pure mind, so that by being seen he might also show the Father. And if the Son is called the face of the Father by being the character of his own hypostasis, then before this face there must go, in those who are able through purity of heart to look upon the face of God, mercy through moral virtues and truth through knowledge of the mysteries of piety. For since according to moral activity we are shown mercy, and according to knowledge we approach the truth, for this reason mercy is often named together with truth. 888 Ps 88,16-19 But he did not say that the people who have known the joyful shout are blessed, but the one who knows it. For it is not enough to have conquered, unless we are also always active in conquering; for we always have adversaries. Thus someone who overcomes the opponents would advance also to the contemplation of the truth, and always being illuminated by the light of the divine face, he will be in the eternal day, in which, being together with all who have the same illumination, he will exult, clothed in the saving name of God, exulting in the name of the Lord all the day long. For the occasion of exultation and the cause for those who walk in the face of God is the name of God. And these will be lifted up by your righteousness which exalts them. And your righteousness is he who was made for us from you, not only wisdom but also righteousness and sanctification. For this righteousness exalts all, drawing them to itself through participation. And one is also exalted by the righteousness through faith in Jesus Christ, which comes to all who believe. And he showed the cause of this by saying, "Because you are the boast of their strength." For if they also have a power by which they accomplish and contemplate all things powerfully, yet knowing they have it from you, they boast not in another but in you, fulfilling, "Let the one who boasts, boast in the Lord." Therefore they confess, saying, "For he gives strength to do mightily;" whence they also say more boldly, "In God we will do mightily, and in your good pleasure our horn shall be exalted." For it was exalted and increased for us by the good pleasure of God, who said, "This is my beloved Son, in whom I am well pleased." For he was well pleased to work our salvation in his own Son. And because of this, he says, in the good pleasure of God our horn was exalted, since the help is of the Lord himself, by which he helps, fighting for and defending those who from him this

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(αυτη δ' ἐστὶν ὁ δημιουργικὸς αὐτοῦ ων αὐτοῦ μονογενὴς υἱός) απασι τοῖς ἐγκειμένοις ὀνόμασι σημαίνεται. βραχίων γὰρ ειρηται ἐν τῷ Καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη; καὶ ̔Υψηλός σου ὁ βραχίων, καὶ οὐκ ῃδειμεν. ἀλλὰ καὶ χεὶρ κυρίου ὁμολογεῖται ἐν τῷ ̔Η χείρ μου ἡ ὑψηλὴ ἐποίησε ταῦτα πάντα· καὶ δεξιὰ ἐν τῷ ∆εξιὰ κυρίου υψωσέ με. Λέγει γοῦν ὁ αγιος τῷ θεῷ· Σὸς ὁ βραχίων μετὰ δυναστείας, βασιλεύων καὶ κρατῶν ἁπάντων. φάσκει δὲ καὶ τὸ Κραταιωθήτω ἡ χείρ σου, παραδοξοποιοῦσα καὶ δυνάμεις τεραστίους ἐπιτελοῦσα. φησὶ γὰρ ὁ Πέτρος πρὸς τὸν θεὸν ∆ὸς τοῖς δούλοις σου ἀφόβως μετὰ παρρησίας λαλεῖν τὸν λόγον σου ἐν τῷ ἐκτείνειν τὴν χεῖρά σου εἰς ιασιν καὶ σημεῖα καὶ τέρατα. Κατ' ἐπίνοιαν ουν διάφορον ἡ τοῦ πατρὸς δύναμις ὁ Χριστὸς ταῦτα καλεῖται. εἰ γὰρ υἱὸς θεοῦ καὶ σοφία καὶ θεὸς λόγος καὶ ἀλήθεια δεξιά ἐστιν ὑψουμένη θεοῦ μετεωρίζουσα καὶ ἐπαίρουσα πάντα τὸν μιμητήν, προπορεύεται δὲ τῆς σῆς παρουσίας ελεος καὶ ἀλήθεια· οὐδεὶς γὰρ οιός τέ ἐστι προσβαλεῖν σου τῷ προσώπῳ μὴ πρότερον ἠλεημένος καὶ τῇ ἀληθείᾳ ἐνωμιληκώς. ∆υνατὸν γοῦν ὡς ἐν αλλοις καὶ ἐνταῦθα τὸ ελεος καὶ τὴν ἀλήθειαν μὴ αλλα τοῦ μονογενοῦς ειναι ὡς ἐν τῷ ̓Εξαπέστειλεν ὁ θεὸς τὸ ελεος αὐτοῦ καὶ τὴν ἀλήθειαν αὐτοῦ. ουτος ουν ὁ μονογενὴς τοῦ θεοῦ υἱὸς ὁ αὐτὸς ων τῷ ἐλέει καὶ τῇ ἀληθείᾳ τοῦ θεοῦ προεπιδημῶν ταῖς διανοίαις ἐμφανίζει τὸν συνηρμοσμένον αὐτῷ πατέρα· ̔Ο γὰρ ἐμὲ δεχόμενος δέχεται τὸν πατέρα, καὶ ̓Ελευσόμεθα ἐγώ τε καὶ ὁ πατήρ. εἰκὼν γὰρ ὑπάρχων τοῦ θεοῦ τοῦ ἀοράτου ἐμφανίζει ἑαυτὸν τῷ καθαρῷ νῷ, οπως διὰ τὸ ὁραθῆναι δείξῃ καὶ τὸν πατέρα. Εἰ δὲ πρόσωπον τοῦ πατρὸς ὁ υἱὸς λέγοιτο τῷ χαρακτὴρ ειναι τῆς ἑαυτοῦ ὑποστάσεως, προπορευθῆναι τούτου τοῦ προσώπου δεῖ ἐν τοῖς διὰ καθαρότητα τῆς καρδίας δυναμένοις ἐνιδεῖν τῷ θεοῦ προσώπῳ ελεον διὰ ἠθικῶν ἀρετῶν καὶ ἀλήθειαν διὰ γνώσεως τῶν τῆς εὐσεβείας μυστηρίων. ἐπεὶ γὰρ κατὰ τὴν ἠθικὴν ἐνέργειαν ἐλεούμεθα, καὶ κατὰ τὴν γνῶσιν προσβάλλομεν τῇ ἀληθείᾳ· τούτου χάριν πολλαχοῦ αμα τῇ ἀληθείᾳ τὸ ελεος ὀνομάζεται. 888 Ps 88,16-19 Οὐκ ειπε δὲ μακάριον ειναι λαὸν τὸν ἐγνωκότα ἀλαλαγμὸν ἀλλὰ τὸν γινώσκοντα. οὐ γὰρ ἀπαρκεῖ τὸ νενικηκέναι, εἰ μὴ καὶ τὸ νικᾶν ἀεὶ ἐνεργοῖμεν· ἀεὶ γὰρ πρὸς ἀντιπάλους εχομεν. ουτω δέ τις περιγινόμενος τῶν ἀντιπαρατεταγμένων προκόψοι καὶ ἐπὶ τὴν τῆς ἀληθείας θεωρίαν, καὶ ἀεὶ καταλαμπόμενος ὑπὸ τοῦ φωτὸς τοῦ θείου προσώπου ἐν ἡμέρᾳ εσται αἰωνίῳ, ἐν ῃ τυγχάνων αμα πᾶσι τοῖς τὸν αὐτὸν φωτισμὸν εχουσιν ἀγαλλιάσεται περικείμενος τὴν σωστικὴν θεοῦ προσηγορίαν ἐν τῷ ὀνόματι κυρίου ἀγαλλιώμενος ολην τὴν ἡμέραν. πρόφασις γὰρ τῆς ἀγαλλιάσεως καὶ αἰτία τοῖς τῷ προσώπῳ τοῦ θεοῦ πορευομένοις τὸ θεοῦ ονομά ἐστιν. Ουτοι δὲ καὶ μετεωρισθήσονται τῇ σῇ δικαιοσύνῃ ὑψούσῃ αὐτούς. σὴ δὲ δικαιοσύνη ὁ γενόμενος ἡμῖν παρὰ σοῦ, οὐ μόνον σοφία ἀλλὰ καὶ δικαιοσύνη καὶ ἁγιασμός. ὑψοῖ γὰρ απαντας αυτη ἡ δικαιοσύνη, ελκουσα αὐτοὺς πρὸς ἑαυτὴν διὰ μετουσίας. ὑψοῦται δέ τις καὶ τῇ διὰ πίστεως ̓Ιησοῦ Χριστοῦ δικαιοσύνῃ εἰς πάντας τοὺς πιστεύοντας γινομένῃ. αἰτίαν δὲ τούτου ἐδήλωσεν εἰπὼν Οτι τὸ καύχημα τῆς δυνάμεως αὐτῶν ει σύ. εἰ γὰρ καὶ δύναμιν εχουσι καθ' ην πάντα δυνατῶς ἐπιτελοῦσι καὶ θεωροῦσιν, ἀλλὰ παρὰ σοῦ εἰδότες εχειν αὐτὴν καυχῶνται οὐκ ἐπ' αλλῳ η σοί, πληροῦντες τὸ ̔Ο καυχώμενος ἐν κυρίῳ καυχάσθω. ̔Ομολογοῦσι γοῦν λέγοντες Αὐτὸς γὰρ δίδωσιν ἰσχὺν τοῦ ποιῆσαι δύναμιν· οθεν καὶ παρρησιέστερόν φασιν ̓Εν τῷ θεῷ ποιήσομεν δύναμιν, καὶ ἐν τῇ εὐδοκίᾳ σου ὑψωθήσεται τὸ κέρας ἡμῶν. ὑψώθη γὰρ καὶ ηυξησεν ἡμῖν εὐδοκίᾳ θεοῦ τοῦ εἰπόντος Ουτός ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς ἐν ῳ ηὐδόκησα. ηὐδόκησε γὰρ ἐν τῷ ἰδίῳ υἱῷ σωτηρίαν ἡμῶν ποιῆσαι. καὶ διὰ τοῦτο, φησίν, ἐν τῇ τοῦ θεοῦ εὐδοκίᾳ ὑψώθη τὸ ἡμέτερον κέρας, ἐπεὶ αὐτοῦ τοῦ κυρίου ἐστὶν ἀντίληψις καθ' ην ἀντιλαμβάνεται ὑπερμαχῶν καὶ ὑπερασπίζων τῶν παρ' αὐτοῦ ταύτην τὴν