218

indeed were doing, those who were once enemies and adversaries; but the invincible power of Christ not only delivered them from their enmity, but also brought them into servitude and such great intimacy. So that even if it is said that the Father puts his enemies under his feet, it is not said so, as I said, as if the Son does nothing; for the whole achievement has been that of the Only-begotten; but so that, as I said before, you may understand the Father and the Son to be one God, while the particularity of each is preserved, and so that you may not think of two unbegottens. For that the whole achievement is His, understand from what has already been achieved; and do not take what is said in a simply human way; for much absurdity will follow. But so that you too may learn, hear what I am about to say; Some became friends, who were formerly enemies, but others still remain enemies. But that He Himself made enemies into friends, Paul also makes clear by saying: When He delivers the kingdom to God the Father; and the Savior also makes it clear, saying to the Father Himself: I have glorified you in the world, I have finished the work which you gave me to do. But to subject the enemies, has been of the Father. And yet this is greater than that. For it is not the same to punish remaining enemies, and to make friends of those who were enemies. But neither is the Son for this reason less than the Father, nor is the Father for this reason less than the Son. But so that you may learn that those things too are of the Son, just as these things are also of the Father, listen: Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. And the one sending the angels to gather the tares is the Only-begotten, and everywhere we see Him punishing the devil. And this the demons themselves confess, saying: Have you come here to torment us before the time? So He is the one who is going to torment them. Do you see that even if the things that happen are said to be done by the Father, they are the achievements of the Son? But that the things of the Son are also of the Father, hear Him say again: No one comes to me unless the Father draws him. And again: No one can come to the Father except through me. Therefore one must not take such things in a human way. Since your enemies must also be understood in this way, not as His enemies alone. For he who does not honor the Son, he says, does not honor the Father. 5. So the Jews are not His enemies only, but also the Father's. For this reason He brought utter destruction upon them, and throwing their city to the ground, made it a ruin, even if not immediately after the cross, and gave them much time for repentance, if they were willing, and sent forth the apostles, so that learning of His power through them, they might at least turn back at some late time. But since they were incurably sick, He brought the culmination of evils, and in this way again calling them to repentance, so that having fallen from their old polity, they might at least by the very necessity of events be led by the hand to the truth, seeing the one they had insulted worshipped everywhere, and all their own things 55.272 dissolved. But when they do not become better even so, then finally, as being deprived of all excuse, they will fall into immortal punishment. And when you hear "footstool," do not think it means anything physical, but subjection. And that He subjects to Him is clear from what follows; for since the throne is one, the footstool is also one. With you is the rule in the day of your power. Since he said above: "Until I make your enemies a footstool for your feet," so that no one might think the Son is weak, and in need of assistance, like one of the apostles, hear how He adds the correction of this very suspicion, saying: With you is the rule in the day of your power. What is, "With you is the rule"? In you, he says, is the rule, not coming later, but being in you always;

218

μὲν ἐποίουν οἵ ποτε ἐχθροὶ καὶ πολέμιοι· ἀλλ' ἡ ἄμαχος τοῦ Χριστοῦ δύναμις οὐ μόνον τῆς ἔχθρας αὐτοὺς ἀπήλλαξεν, ἀλλὰ καὶ εἰς δουλείαν καὶ εἰς τοσαύτην οἰκείωσιν ἤγαγεν. Ὥστε κἂν λέγηται ὁ Πατὴρ τοὺς ἐχθροὺς τιθέναι ὑπὸ τοὺς πόδας αὐτοῦ, οὐχ οὕτω λέγεται, καθάπερ εἶπον, ὡς μηδὲν ἐνεργοῦντος τοῦ Παιδός· τοῦ γὰρ Μονογενοῦς τὸ κατόρθωμα γέγονεν ἅπαν· ἀλλ' ἵνα, ὅπερ ἔφθην εἰπὼν, τὸν Πατέρα καὶ τὸν Υἱὸν Θεὸν ἕνα νοῇς, φυλαττομένης ἑκάστῳ τῆς ἰδιότητος, καὶ ἵνα μὴ δύο νοήσῃς ἀγεννήτους. Ὅτι γὰρ αὐτοῦ πᾶν ἐστι τὸ κατόρθωμα, ἀπὸ τῶν ἤδη κατωρθωμένων ἐννόει· καὶ μὴ ἁπλῶς ἀνθρωπίνως ἐκλάμβανε τὰ εἰρημένα· πολὺ γὰρ τὸ ἄτοπον ἕψεται. Ἵνα δὲ καὶ σὺ μάθῃς, ἄκουε ὃ μέλλω λέγειν· Οἱ μὲν ἐγένοντο φίλοι, ἐχθροὶ πρότερον ὄντες, οἱ δὲ μένουσιν ἔτι ἐχθροί. Ἀλλ' ὅτι μὲν τοὺς ἐχθροὺς φίλους αὐτὸς ἐποίησε, καὶ Παῦλος δηλοῖ τῷ εἰπεῖν· Ὅταν παραδῷ τὴν βασιλείαν τῷ Θεῷ καὶ Πατρί· δηλοῖ δὲ καὶ ὁ Σωτὴρ, πρὸς αὐτὸν τὸν Πατέρα λέγων· Ἐγώ σε ἐδόξασα ἐν τῷ κόσμῳ, τὸ ἔργον ἐτελείωσα, ὃ δέδωκάς μοι ἵνα ποιήσω. Τὸ δὲ τοὺς ἐχθροὺς ὑποτάξαι, τοῦ Πατρὸς γέγονε. Καίτοι γε τοῦτο ἐκείνου μεῖζον. Οὐ γὰρ ἴσον κολάσαι ἐχθροὺς μένοντας, καὶ ποιῆσαι φίλους, ἐχθροὺς ὄντας. Ἀλλ' οὔτε ὁ Υἱὸς διὰ τοῦτο ἐλάττων τοῦ Πατρὸς, οὔτε ὁ Πατὴρ ἐλάττων διὰ τοῦτο τοῦ Υἱοῦ. Ἵνα δὲ μάθῃς, ὅτι καὶ ἐκεῖνα τοῦ Υἱοῦ, ὥσπερ καὶ ταῦτα τοῦ Πατρὸς, ἄκουσον· Ἀπέλθετε ἀπ' ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. Καὶ ὁ τοὺς ἀγγέλους πέμπων, ὥστε συλλέξαι τὰ ζιζάνια, ὁ Μονογενής ἐστι, καὶ πανταχοῦ ὁρῶμεν αὐτὸν κολάζοντα τὸν διάβολον. Καὶ τοῦτο οἱ δαίμονες αὐτοὶ ὁμολογοῦσι λέγοντες· Ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; Ὥστε αὐτός ἐστιν ὁ μέλλων αὐτοὺς βασανίζειν. Ὁρᾷς ὅτι κἂν ὑπὸ τοῦ Πατρὸς λέγηται γίνεσθαι τὰ γινόμενα, τοῦ Παιδός ἐστι κατορθώματα; Ὅτι δὲ καὶ τὰ τοῦ Παιδὸς, τοῦ Πατρὸς, ἄκουσον πάλιν αὐτοῦ λέγοντος· Οὐδεὶς ἔρχεται πρός με, ἐὰν μὴ ὁ Πατὴρ ἑλκύσῃ αὐτόν. Καὶ πάλιν· Οὐδεὶς δύναται ἐλθεῖν πρὸς τὸν Πατέρα, εἰ μὴ δι' ἐμοῦ. Οὐ τοίνυν ἀνθρωπίνως ἐκλαμβάνειν τὰ τοιαῦτα δεῖ. Ἐπεὶ καὶ τοὺς ἐχθρούς σου οὕτως ἐκδεκτέον, οὐχ ὡς αὐτοῦ μόνου ἐχθρούς. Ὁ γὰρ μὴ τιμῶν τὸν Υἱὸν, φησὶν, οὐ τιμᾷ τὸν Πατέρα. εʹ. Ὥστε Ἰουδαῖοι οὐκ αὐτοῦ μόνον ἐχθροὶ, ἀλλὰ καὶ τοῦ Πατρός. ∆ιὸ καὶ τὴν πανωλεθρίαν αὐτοῖς ἐπήγαγε, καὶ τὴν πόλιν αὐτῶν ῥίψας χαμαὶ, ἐρείπιον ἐποίησεν, εἰ καὶ μὴ εὐθέως μετὰ τὸν σταυρὸν, καὶ χρόνον αὐτοῖς πολὺν εἰς μετάνοιαν ἔδωκεν, εἴ γε ἐβούλοντο, καὶ τοὺς ἀποστόλους ἀφῆκεν, ἵνα δι' αὐτῶν μαθόντες αὐτοῦ τὴν ἰσχὺν, ὀψὲ γοῦν ποτε ἐπιστρέψωσιν. Ἐπειδὴ δὲ ἀνίατα ἐνόσουν, τὸν κολοφῶνα ἐπήγαγε τῶν κακῶν, καὶ ταύτῃ πάλιν καλῶν αὐτοὺς εἰς μετάνοιαν, ἵνα τῆς πολιτείας ἐκπεσόντες τῆς παλαιᾶς, ὑπ' αὐτῆς γοῦν τῶν πραγμάτων τῆς ἀνάγκης πρὸς τὴν ἀλήθειαν χειραγωγηθῶσι, τόν τε ὑβρισμένον ὁρῶντες πανταχοῦ προσκυνούμενον, καὶ τὰ αὐτῶν 55.272 λελυμένα ἅπαντα. Ὅταν δὲ μηδὲ οὕτω γένωνται βελτίους, τότε λοιπὸν, ἅτε πάσης ἀπηλλαγμένοι συγγνώμης, εἰς τὴν ἀθάνατον ἐμπεσοῦνται κόλασιν. Ὑποπόδιον δὲ ἀκούων, μηδὲν αἰσθητὸν νόμιζε λέγειν, ἀλλὰ τὴν ὑποταγήν. Ὅτι δὲ αὐτῷ ὑποτάσσει, δῆλον ἐκ τῆς ἐπαγωγῆς· ἐπεὶ γὰρ ὁ θρόνος εἷς, καὶ τὸ ὑποπόδιον ἕν. Μετὰ σοῦ ἡ ἀρχὴ ἐν ἡμέρᾳ τῆς δυνάμεώς σου. Ἐπειδὴ εἶπεν ἄνω· Ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου, ἵνα μὴ νομίσῃ τις ἀσθενῆ τὸν Υἱὸν εἶναι, καὶ ἐνεργείας δεῖσθαι, καθάπερ τινὰ τῶν ἀποστόλων, ἄκουσον πῶς καὶ τῆς ὑπονοίας αὐτῆς ἐπάγει τὴν διόρθωσιν λέγων· Μετὰ σοῦ ἡ ἀρχὴ ἐν ἡμέρᾳ τῆς δυνάμεώς σου. Τί ἐστι, Μετὰ σοῦ ἡ ἀρχή; Ἐν σοὶ, φησὶν, ἡ ἀρχὴ, οὐχ ὕστερον ἐπιγενομένη, ἀλλ' ἐν σοὶ οὖσα διαπαντός·