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renewal. 970 Ps 101,14 But why does he mention Zion alone? Because he came previously not except to the lost sheep of the house of Israel. But once having come into the world for his own (for they were called his people on account of the fathers), he will overlook none of those in the world, but with his own he will give life to the entire world. 971 Ps 101,16.17 For those being introduced, it is to fear the name of the Lord; but for those being perfected, it is to fear the Master himself (For there is no want to them that fear him). Indeed, even those beginning in piety believe in his name. For after faith in his name, they believe in God himself and in his Christ, a faith reckoned for righteousness, according to which everyone who first believes that Jesus is the Christ is born of God. And to be born of God is perfect; wherefore also sinlessness follows from being born of him. And when the nations have feared the name of the Lord, those who have ascended above the nations, being kings intellectually by having put away foolishness so that they might reign forever, fear the glory of the Lord, which is greater than his name, so that between those who fear the name of the Lord and the Lord himself are those who fear his glory, kings reigning according to the same things for the Corinthians to whom Paul writes: Without us you have become kings; and I would that you did reign, so that we also might reign with you. And perhaps during the first advent the Lord built Zion, but during the second he will be seen with his glory. Or also thus: the Word, having become flesh and tabernacled among us, built the church, spiritually named Zion; and he will be seen in his glory, when, he having tabernacled in us, we behold his glory, the glory as of the only-begotten from the Father, full of grace and truth. 972 Ps 101,19b.20a For the nations who believed in the Lord were created according to their having come to piety. For if anyone is in Christ, he is a new creation; and in Christ himself the two, the one from the circumcision and the one from the nations, are created into one new man. For the name of creation signifies not substantial being but alteration or transformation. According to this meaning, it is also said, Create in me a clean heart, O God. But if this is the meaning in many cases, then The Lord created me as the beginning of his ways for his works does not signify the substantial being of the person speaking; for he was not created once for all but for a beginning of the ways of God for his works; and to be created as the beginning of certain things denotes a relation but not substantial being. The people thus being created, therefore, will praise the Lord, coming to the knowledge of the one God. And he said well, Being created; for if he had wished to signify substantial being, he would have said, and the people who were created; for it is not possible to remain always in a state of substantial being but in being transformed and altered. And the reason for the people being created and praising the Lord is present in that, He has looked down from his holy height. For by condescending to us in taking the form of a servant and having reached even unto death, he looked down from his holy height, having ceased neither to be holy nor to be high. 973 Ps 101,20b.21 An incorporeal and intelligent substance, or rather the Lord being above these, is not in a place, the incorporeal not being limited by place, since it is uncircumscribed and beyond boundaries. But since he has come to all things that are made and governed by him by his power (For he was in the world, and the world was made through him), he abides in the better and greater parts of the world. If it is said according to He who dwells in the heavens and Our Father who is in the heavens, we do not think of him as contained by places, but we posit that he is present to his works by an ineffable power; wherefore it is said that he is in the excellent parts of the world, the heavens. For indeed the mind of all has this notion in some way. Since therefore in the manner stated God, being in heaven, looks upon the earth, in that the things here are also provided for, having been made by him, it is most rightly said

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ἀνανέωσιν. 970 Ps 101,14 ∆ιὰ τί δὲ μόνης μέμνηται τῆς Σιών; οτι προηγουμένως οὐκ ἐλήλυθεν εἰ μὴ πρὸς τὰ ἀπολωλότα πρόβατα οικου ̓Ισραήλ. απαξ δὲ εἰς τὸν κόσμον ὑπὲρ τῶν ἰδίων ἐλθών (λαὸς γὰρ αὐτοῦ ἐχρημάτιζον διὰ τοὺς πατέρας), οὐδένα τῶν ἐν τῷ κόσμῳ παρόψεται, ἀλλὰ σὺν τοῖς ἰδίοις απαντα τὸν κόσμον ζωοποιήσει. 971 Ps 101,16.17 Εἰσαγομένων τὸ φοβεῖσθαι τὸ ονομα κυρίου, τελειωθέντων δὲ τὸ αὐτὸν φοβεῖσθαι τὸν δεσπότην (Οὐκ εστι γὰρ ὑστέρημα τοῖς φοβουμένοις αὐτόν), ἀμέλει καὶ τῆς θεοσεβείας ἀρχόμενοι πιστεύουσιν εἰς τὸ ονομα αὐτοῦ. μετὰ γὰρ τὴν εἰς τὴν προσηγορίαν αὐτοῦ πίστιν αὐτῷ τῷ θεῷ πιστεύουσι καὶ τῷ Χριστῷ αὐτοῦ, πίστιν εἰς δικαιοσύνην λελογισμένην καθ' ην ἐκ θεοῦ γεννηθήσεταί τις πᾶς προπιστεύων οτι ̓Ιησοῦς ἐστιν ὁ Χριστὸς ἐκ τοῦ θεοῦ γεγέννηται. τέλειον δὲ τὸ ἐκ θεοῦ γεγεννῆσθαι· διὸ καὶ ἀναμαρτησία επεται τῇ ἐξ αὐτοῦ γεννήσει. Τῶν δὲ ἐθνῶν φοβηθέντων τὸ ονομα κυρίου, οἱ ὑπεραναβεβηκότες τὰ εθνη, νοητῶς τυγχάνοντες βασιλεῖς τῷ ἀπολεληφέναι ἀφροσύνην ινα εἰς τὸν αἰῶνα βασιλεύσωσι, φοβοῦνται τὴν δόξαν τοῦ κυρίου πλεῖον ουσαν η τὸ ονομα αὐτοῦ, ὡς ειναι μεταξὺ τῶν φοβουμένων τὸ ονομα κυρίου καὶ τὸν κύριον αὐτὸν τοὺς φοβουμένους τὴν δόξαν αὐτοῦ βασιλεῖς κατὰ αὐτὰ βασιλεύοντας Κορινθίοις οις γράφει ὁ Παῦλος Χωρὶς ἡμῶν ἐβασιλεύσατε· καὶ οφελόν γε ἐβασιλεύσατε, ινα καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν. Καὶ τάχα κατὰ τὴν πρώτην ἐπιδημίαν ᾠκοδόμησε κύριος τὴν Σιών, κατὰ δὲ τὴν δευτέραν ὀφθήσεται σὺν τῇ δόξῃ αὐτοῦ. η καὶ ουτως· γενόμενος σὰρξ ὁ λόγος καὶ σκηνώσας ἐν ἡμῖν ᾠκοδόμησε τὴν ἐκκλησίαν πνευματικῶς Σιὼν ὀνομαζομένην· ὀφθήσεται δὲ ἐν τῇ δόξῃ αὐτοῦ, οταν σκηνώσαντος ἐν ἡμῖν αὐτοῦ θεασώμεθα τὴν δόξαν αὐτοῦ, ∆όξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας. 972 Ps 101,19b.20a ̓Εκτίσθη γὰρ τὰ εθνη πιστεύσαντα τῷ κυρίῳ κατὰ τὸ προσεληλυθέναι τῇ θεοσεβείᾳ· Ωστε γὰρ ει τις ἐν Χριστῷ, καινὴ κτίσις· καὶ ἐν αὐτῷ τῷ Χριστῷ κτίζονται οἱ δύο, ὁ ἐκ περιτομῆς καὶ ὁ ἐξ ἐθνῶν, εἰς ενα καινὸν ανθρωπον. τὸ γὰρ τῆς κτίσεως ονομα οὐκ οὐσίωσιν ἀλλ' ἀλλοίωσιν η μετασκευασμὸν σημαίνει. κατὰ τοῦτο τὸ σημαινόμενον καὶ τὸ Καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ θεός, λέλεκται. εἰ δὲ τοῦτο ἐπὶ πολλῶν τὸ σημαινόμενον, καὶ τὸ Κύριος εκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς τὰ εργα αὐτοῦ οὐκ οὐσίωσιν σημαίνει τοῦ λέγοντος προσώπου· οὐ γὰρ καθάπαξ ἐκτίσθη ἀλλ' εἰς ἀρχὴν ὁδῶν θεοῦ τῶν εἰς εργα αὐτοῦ· τὸ δὲ ἀρχήν τινων κτισθῆναι σχέσιν ἀλλ' οὐκ οὐσίωσιν δηλοῖ. ̔Ο ουτως ουν κτιζόμενος λαὸς αἰνέσει τὸν κύριον, εἰς γνῶσιν τοῦ ἑνὸς θεοῦ ἐρχόμενος. ευ δὲ καὶ τὸ Κτιζόμενος ειπεν· εἰ γὰρ οὐσίωσιν ἐμφῆναι ἠβούλετο, καὶ λαὸς ὁ κτισθεὶς ειπεν αν· οὐ γὰρ ἀεὶ ἐν τῷ οὐσιῶσθαι ἀλλ' ἐν τῷ μετασκευάζεσθαι καὶ ἀλλοιοῦσθαι μένειν δυνατόν. ̔Η δὲ αἰτία τοῦ κτίζεσθαι τὸν λαὸν καὶ αἰνεῖν τὸν κύριον παρίσταται ἐν τῷ Οτι ἐξέκυψεν ἐξ υψους ἁγίου αὐτοῦ. συγκαταβαίνων γὰρ ἡμῖν ἐν τῷ δούλου μορφὴν εἰληφέναι καὶ μέχρι θανάτου ἐφθακέναι ἐξέκυψεν ἐξ υψους ἁγίου αὐτοῦ, οὐδὲ τοῦ αγιος οὐδὲ τοῦ ὑψηλὸς ειναι παυσάμενος. 973 Ps 101,20b.21 ̓Ασώματος καὶ νοερὰ οὐσία, μᾶλλον δὲ ὑπὲρ ταῦτα ὁ κύριος ων, οὐκ ἐν τόπῳ ἐστὶ τοῦ ἀσωμάτου μὴ περιοριζομένου τόπῳ τῷ ἀπερίγραφον καὶ ἐκτὸς περάτων ειναι. ἐπειδὴ δὲ πρὸς ἁπάντων τῶν παρ' αὐτοῦ γινομένων καὶ διοικουμένων πεφοίτηκε τῇ δυνάμει ( ̓Εν τῷ κόσμῳ γὰρ ην, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο), διατρίβει δὲ ἐν τοῖς βελτίοσι καὶ κρείττοσι μέρεσι τοῦ κόσμου. εἰ λέγεται κατὰ τὸ ̔Ο κατοικῶν ἐν οὐρανοῖς καὶ Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, οὐχ ὡς περιεχόμενον τόποις αὐτὸν ἡγούμεθα, ἀλλὰ τίθεμεν ἀφάτῳ δυνάμει παρεῖναι αὐτὸν τοῖς αὐτοῦ εργοις· διὸ ἐν τοῖς διαφέρουσι τοῦ κόσμου μορίοις τοῖς οὐρανοῖς ειρηται ειναι. καὶ γὰρ ἡ πάντων διάνοια ταύτην πως εχει τὴν εννοιαν. ̓Επεὶ ουν τὸν εἰρημένον τρόπον ὁ θεὸς ἐν οὐρανῷ τυγχάνων ἐπιβλέπει ἐπὶ τὴν γῆν τῷ καὶ τῶν τῇδε προνοεῖσθαι πρὸς αὐτοῦ γεγενημένων, ὀρθότατα ειρηται