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what is signified by the voice to the remaining nature, but so that piety might be preserved concerning each, with the human being glorified through the assumption and the divine not being defiled through the condescension, but giving the human part to the sufferings, but effecting the resurrection of the one who has suffered through 3.4.16 divine power. And thus neither is the experience of death referred to the one who has communed with the passible nature, on account of the union of the man to him, and the lofty and God-befitting names descend upon the man, so that even the one who appeared on the cross is named Lord of glory, by the mingling of his nature with the lowly, and with the grace of the names also coming over from the 3.4.17 divine to the human. On this account he presents him in various and different ways, now as the one who came down from heaven, now as the one born of a woman, both pre-eternal God and a man in the last days; thus the only-begotten God is believed to be impassible and Christ to be passible, and the account is not false through the opposites, applying what is fitting to each of the names in the concepts. If then we learned from the divinely-inspired teaching to think these things, how do we assign the cause of our salvation to a common man? But if we determine that the utterance of the blessed Peter, "He made," looks not to the pre-eternal nature of the hypostasis, but to the recent event of the economy, 3.4.18 what does this have in common with the accusation? For this great apostle says that that which is seen in connection with the form of a servant was "1made"2 through the assumption, which the one who assumed was according to his own nature. For it is also possible to learn the same thing from Paul in the epistle to the Hebrews, who says that Jesus the apostle and high priest was made by God, being faithful to the one who "1made"2 him. For there too, having named as high priest the one who atoned in a priestly manner for our sins with his own blood, he does not declare the first hypostasis of the only-begotten through the word "He made", 3.4.19 but wishing to present the grace usually named in the case of the appointment of priests, he says "He made." For Jesus, as Zechariah says, the great high priest, who sacrificed his own lamb, that is, his own body, for the sin of the world, who, because the children have partaken of flesh and blood, he himself similarly partook of blood, not insofar as he was in the beginning, being Word and God and existing in the form of God and being equal to God, but insofar as he emptied himself in the form of a servant and offered an offering and a sacrifice for us, thus he became a priest many generations later according to the order of Melchizedek. And surely anyone who has not carelessly 3.4.20 conversed with the discourse to the Hebrews knows the mystery concerning this. In like manner, then, here he is said to have been "1made"2 priest and apostle, and there lord and Christ, the one with respect to the economy on our behalf, the other on account of the change and transformation of the human to the divine. For the apostle calls the transformation a making. Therefore the slander of our opponents is manifest, who spitefully seize the words of the economy for the pre-eternal hypostasis. For neither have we learned from the apostle to know Christ in the same way now and before, as Paul said thus: "Even if we have once known Christ according to the flesh, yet now we know him so no longer," seeing that the former knowledge signifies the temporary economy, but the latter, the eternal existence. Therefore our account has been moderately defended by us against the accusations, namely, that we neither believe in two Christs or lords, nor are ashamed of the cross, nor hold the opinion that a common man suffered for the world, nor indeed suppose that "He made" refers to the constitution of the essence. 3.4.21 And of such a supposition of ours, our account has no small alliance from the accuser himself, in that while railing his tongue abusively against us, he also brings forth this: 20however, this battle he refers to himself

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πρὸς τὴν λοιπὴν φύσιν διὰ τῆς φωνῆς τὸ δηλούμενον, ἀλλ' ὥστε περὶ ἑκάτερον τὸ εὐσεβὲς φυλαχθῆναι, τοῦ τε ἀνθρωπίνου διὰ τῆς ἀναλήψεως δοξα ζομένου καὶ τοῦ θείου διὰ τῆς συγκαταβάσεως μὴ μολυνο μένου, ἀλλὰ διδόντος μὲν τοῖς παθήμασιν τὸ ἀνθρώπινον μέρος, ἐνεργοῦντος δὲ τὴν τοῦ πεπονθότος ἀνάστασιν διὰ 3.4.16 τῆς θείας δυνάμεως. καὶ οὕτως οὔτε ἡ τοῦ θανάτου πεῖρα ἐπὶ τὸν κεκοινωνηκότα τῆς ἐμπαθοῦς φύσεως ἀναφέρεται διὰ τὴν τοῦ ἀνθρώπου πρὸς αὐτὸν ἕνωσιν, καὶ τὰ ὑψηλά τε καὶ θεοπρεπῆ τῶν ὀνομάτων ἐπὶ τὸν ἄνθρωπον κατα βαίνει, ὡς καὶ κύριον τῆς δόξης τὸν ἐπὶ τοῦ σταυροῦ φα νέντα κατονομάζεσθαι, τῇ τῆς φύσεως αὐτοῦ πρὸς τὸ τα πεινὸν ἀνακράσει καὶ τῆς τῶν ὀνομάτων χάριτος ἐκ τοῦ 3.4.17 θείου πρὸς τὸ ἀνθρώπινον συμμετελθούσης. διὰ τοῦτο ποι κίλως καὶ διαφόρως αὐτὸν παραδίδωσι, νῦν μὲν τὸν ἐξ οὐρανῶν κατελθόντα, νῦν δὲ τὸν ἐκ γυναικὸς γεννηθέντα, καὶ θεὸν προαιώνιον καὶ ἐπ' ἐσχάτων ἡμερῶν ἄνθρωπον· οὕτως καὶ ἀπαθὴς ὁ μονογενὴς θεὸς καὶ παθητὸς ὁ Χρι στὸς εἶναι πιστεύεται, καὶ ὁ λόγος διὰ τῶν ἐναντίων οὐ ψεύδεται τὸ πρόσφορον ἑκατέρῳ τῶν ὀνομάτων ἐν τοῖς νοή μασιν ἐφαρμόζων. εἰ οὖν ταῦτα φρονεῖν ἐκ τῆς θεοπνεύστου διδασκαλίας ἐμάθομεν, πῶς ἀνθρώπῳ κοινῷ τὴν αἰτίαν τῆς σωτηρίας ἡμῶν ἀνατίθεμεν; εἰ δὲ [τὴν] τοῦ μακαρίου Πέ τρου τὴν Ἐποίησεν φωνὴν οὐκ εἰς τὸ προαιώνιον τῆς ὑπο στάσεως, ἀλλ' εἰς τὸ πρόσφατον τῆς οἰκονομίας βλέπειν 3.4.18 διοριζόμεθα, τί τοῦτο κοινωνεῖ τῷ ἐγκλήματι; ὁ γὰρ μέγας οὗτος ἀπόστολος τὸ περὶ τὴν τοῦ δούλου μορφὴν ὁρώμενον ἐκεῖνο διὰ τῆς ἀναλήψεως "1πεποιῆσθαι"2 φησιν, ὅπερ ὁ ἀνα λαβὼν κατὰ τὴν ἑαυτοῦ φύσιν ἦν. καὶ γὰρ ἐν τῇ πρὸς Ἑβραίους ἐπιστολῇ τὸ ἴσον ἔστι παρὰ τοῦ Παύλου μαθεῖν, λέγοντος ἀπόστολον καὶ ἀρχιερέα τὸν Ἰησοῦν παρὰ τοῦ θεοῦ γεγενῆσθαι, πιστὸν ὄντα τῷ "1ποιήσαντι"2 αὐτόν. κἀκεῖ γὰρ τὸν τῷ ἰδίῳ αἵματι περὶ τῶν ἁμαρτιῶν ἡμῶν ἱερατικῶς ἱλεωσάμενον ἀρχιερέα κατονομάσας οὐ τὴν πρώτην τοῦ μονογενοῦς ὑπόστασιν διὰ τῆς Ἐποίησεν λέξεως ἀπαγγέλλει, ἀλλὰ τὴν συνήθως ἐπὶ τῆς τῶν ἱερέων ἀναδείξεως ὀνομα 3.4.19 ζομένην χάριν παραστῆσαι θέλων φησὶ τὸ Ἐποίησεν. Ἰη-σοῦς γάρ, καθώς φησι Ζαχαρίας, ὁ ἀρχιερεὺς ὁ μέγας, ὁ τὸν ἴδιον ἀμνόν, τουτέστι τὸ ἴδιον σῶμα, ὑπὲρ τῆς κοσμικῆς ἁμαρτίας ἱερουργήσας, ὁ διὰ τὰ παιδία τὰ κεκοινωνηκότα σαρκός τε καὶ αἵματος καὶ αὐτὸς παραπλησίως συμμετα σχὼν τοῦ αἵματος, οὐ καθὸ ἐν ἀρχῇ ἦν, λόγος ὢν καὶ θεὸς καὶ ἐν μορφῇ θεοῦ ὑπάρχων καὶ ὢν ἴσα θεῷ, ἀλλὰ καθὸ ἐκένωσεν ἑαυτὸν ἐν τῇ τοῦ δούλου μορφῇ καὶ προσ ήγαγε προσφορὰν καὶ θυσίαν ὑπὲρ ἡμῶν, οὕτως ἐγένετο ἱερεὺς πολλαῖς ὕστερον γενεαῖς κατὰ τὴν τάξιν Μελχισεδέκ. οἶδε δὲ πάντως τὸ περὶ τούτου μυστήριον ὁ μὴ παρέργως 3.4.20 τῷ πρὸς Ἑβραίους καθομιλήσας λόγῳ. ὁμοίως οὖν ἐνταῦθά τε ἱερεὺς καὶ ἀπόστολος κἀκεῖ κύριος καὶ Χριστὸς "1πεποι ῆσθαι"2 λέγεται, τὸ μὲν ὡς πρὸς τὴν ὑπὲρ ἡμῶν οἰκονομίαν, τὸ δὲ διὰ τὴν πρὸς τὸ θεῖον τοῦ ἀνθρωπίνου μεταβολήν τε καὶ μεταποίησιν. ποίησιν γὰρ ὁ ἀπόστολος λέγει τὴν μεταποίησιν. οὐκοῦν πρόδηλος ἡ συκοφαντία τῶν ἐναντίων τὰ τῆς οἰκονομίας ῥήματα εἰς τὴν προαιώνιον ὑπόστασιν ἐπηρεαστικῶς ἁρπαζόντων. οὐδὲ γὰρ ὁμοίως ἐμάθομεν παρὰ τοῦ ἀποστόλου γινώσκειν Χριστὸν νῦν τε καὶ πρότερον, οὕτως εἰπόντος τοῦ Παύλου ὅτι Εἰ καὶ ἐγνώκαμέν ποτε κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν, ὡς ἐκείνης μὲν τῆς γνώσεως τὴν πρόσκαιρον οἰκονομίαν δη λούσης, ταύτης δὲ τὴν ἀΐδιον ὕπαρξιν. οὐκοῦν μετρίως ἡμῖν ὁ λόγος ὑπὲρ τῶν ἐγκλημάτων ἀπολελόγηται τὸ μήτε δύο νομίζειν Χριστοὺς ἢ κυρίους μήτε ἐπαισχύνεσθαι τῷ σταυρῷ μήτε κοινὸν ἄνθρωπον ὑπὲρ τοῦ κόσμου πεπονθέναι δοξάζειν μήτε μὴν τὸ Ἐποίησεν εἰς τὴν τῆς οὐσίας κατα 3.4.21 σκευὴν οἴεσθαι φέρειν. τῆς δὲ τοιαύτης ἡμῶν ὑπολήψεως οὐ μικρὰν ἔχει παρ' αὐτοῦ τοῦ κατηγόρου τὴν συμμαχίαν ὁ λόγος, ἐν οἷς μεταξὺ καταφορικῶς ἡμῖν ἐπελαύνων τὴν γλῶσσαν καὶ τοῦτο προφέρει ὅτι· 20ταύτην μέντοι τὴν μάχην αὐτὸς πρὸς ἑαυτὸν ἀναφέρει