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the account of nature. But indeed, Scripture says these things have happened to the Son of God. Therefore let us consider what is more pious and consistent. Whom is it holy to say partakes of higher things by way of progress, God or man? Who is so childish in mind as to think that the divine is brought to perfection by addition? 3.4.60 But to suppose such a thing about the human nature is not beyond what is likely, since the Lord’s voice in the gospel clearly testifies to His growth according to His humanity: 'For Jesus advanced,' it says, 'in stature and wisdom and grace.' What, then, is more reasonable to suppose from the apostle’s voice: that God who was in the beginning became Lord by progress, or that the lowliness of human nature was assumed into the height of dignity by its communion with the divine? For the prophet David also, as from the person of the Lord, says, 'But I was appointed king by him,' saying something similar to 'I became Christ.' 3.4.61 And again, as from the Father to the Lord, 'Rule,' he says, 'in the midst of your enemies,' saying the same thing [as Peter] as 'Become Lord of your enemies.' Therefore, just as the appointment to the kingdom signifies not the constitution of the essence, but the advancement to the dignity, and he who commands to rule does not then command what is not to come into being, but gives to him who is the authority over the disobedient, so also the blessed Peter, saying that he became Christ, that is, king of all, added the word 'Him,' in order to separate the statement from both the essence and the things contemplated concerning it. 3.4.62 For He made him, who already exists, what was spoken of. If, then, it were holy to say of the transcendent nature that it became something by way of progress—for instance, from a private citizen a king, and from a lowly one exalted, and from a slave a lord—it would perhaps have been fitting to apply Peter’s voice to the divine essence of the only-begotten; but since the divine, whatever it is believed to be, is always the same, superior to all addition and insusceptible to diminution, all necessity leads the statement to the human. 3.4.63 For God the Word, what He was in the beginning, this He is also now and remains forever, always king, always lord, always most high and God, having become none of these things by progress, but being all that He is called [in] the power of His nature; but he who is from humanity, having been exalted to the divine through the assumption, being one thing and becoming another, is properly and truly said to have become Christ and Lord. For from a slave He made him lord, and from a subject a king, and from one who was obedient a Christ, and He highly exalted the lowly one, and to him who had the human name He gave the name that is above every name. 3.4.64 And thus occurred that ineffable mixing and union, as the human smallness was blended with the divine greatness. Therefore also the great and God-befitting names are properly applied to the human, and conversely the divinity is named by human things. For the same one both has the name that is above every name and is worshipped by all creation in the human name of Jesus. 'For at the name,' it says, 'of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and every tongue confess that Jesus is Lord, to the glory of God the Father.' But let this suffice for these matters. 3.5.1 But since he says that the word 'Lord' is predicated of the essence of the only-begotten, not of His dignity, and calls the apostle to witness for these things, who says to the Corinthians, 'Now the Lord is the Spirit,' it would be opportune not to overlook this error of his as uncorrected. He determines that the word 'Lord' is significant of the essence and adduces the aforementioned saying as proof of this supposition. Let us see, then, if this has anything in common with the matter at hand. 3.5.2 'The Lord,' he says, 'is the Spirit.' But he who interprets Scripture according to his own opinion calls lordship 'essence' and thinks that through the things said he brings his argument to a proof. But if it had been said by Paul, 'Now the Lord is essence,' we too would have agreed with what was said; but since the God-inspired word says that the

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φύσεως λόγος. ἀλλὰ μὴν ταῦτα περὶ τὸν υἱὸν τοῦ θεοῦ γεγενῆσθαί φησιν ἡ γραφή. οὐκοῦν ἐπισκεψώμεθα τὸ μᾶλλον εὐσεβὲς καὶ ἀκόλουθον. τίνα κατὰ προκοπὴν μετέχειν τινὸς τῶν ὑψηλοτέρων εὐαγές ἐστι λέγειν, τὸν θεὸν ἢ τὸν ἄνθρωπον; τίς οὕτω παῖς τὴν διάνοιαν ὡς οἴεσθαι τὸ θεῖον ἐκ προσθήκης ἐπὶ τὸ τέλειον 3.4.60 φέρεσθαι; περὶ δὲ τῆς ἀνθρωπίνης φύσεως τὸ τοιοῦτον ὑπονοεῖν οὐκ ἔξω τοῦ εἰκότος ἐστί, σαφῶς τῷ κυρίῳ τῆς τοῦ εὐαγγελίου φωνῆς τὴν κατὰ τὸ ἀνθρώπινον αὔξησιν προσμαρτυρούσης· Ἰησοῦς γὰρ προέκοπτεν, φησίν, ἡλικίᾳ καὶ σοφίᾳ καὶ χάριτι. τί τοίνυν εὐλογώτερόν ἐστιν ἐκ τῆς τοῦ ἀποστόλου φωνῆς ὑποτίθεσθαι, τὸν ἐν ἀρχῇ ὄντα θεὸν ἐκ προκοπῆς κύριον γενέσθαι ἢ τὸ ταπεινὸν τῆς ἀνθρω πίνης φύσεως ἐκ τῆς πρὸς τὸ θεῖον κοινωνίας εἰς τὸ ὕψος τῆς ἀξίας ἀναλαμβάνεσθαι; καὶ γὰρ ὁ προφήτης ∆αβὶδ ὡς ἐκ προσώπου τοῦ κυρίου φησὶν ὅτι Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ, παραπλήσιον λέγων τῷ Χριστὸς ἐγε 3.4.61 νόμην. καὶ πάλιν ὡς ἐκ τοῦ πατρὸς πρὸς τὸν κύριον Κατα κυρίευε, φησίν, ἐν μέσῳ τῶν ἐχθρῶν σου, ταὐτὸν λέγων [τῷ Πέτρῳ] τῷ Κύριος γίνου τῶν ἐχθρῶν σου. ὥσπερ τοίνυν ἡ τῆς βασιλείας σημαίνει κατάστασις οὐ τὴν τῆς οὐσίας κατασκευήν, ἀλλὰ τὴν εἰς τὸ ἀξίωμα πρόοδον, καὶ ὁ κατα κυριεύειν ἐγκελευόμενος οὐ τότε γίνεσθαι τὸ μὴ ὂν κελεύει, ἀλλὰ τῷ ὄντι δίδωσι τὴν κατὰ τῶν ἀπειθούντων ἀρχήν, οὕτω καὶ ὁ μακάριος Πέτρος Χριστὸν τουτέστι βασιλέα πάντων γεγενῆσθαι λέγων προσέθηκε τὸ Αὐτόν, ἵνα χωρίσῃ τῆς τε οὐσίας καὶ τῶν περὶ ταύτην θεωρουμένων τὸν λόγον. 3.4.62 ὄντα γὰρ ὅπερ ἐστὶ τὰ εἰρημένα ἐποίησεν. εἰ μὲν οὖν εὐαγὲς ἦν ἐπὶ τῆς ὑπερεχούσης φύσεως τὸ κατὰ προκοπήν τι γενέσθαι λέγειν οἷον ἐξ ἰδιώτου βασιλέα καὶ ἐκ ταπεινοῦ ὑψηλὸν καὶ ἐκ δούλου κύριον, ἔπρεπεν ἴσως καὶ τὴν τοῦ Πέτρου φωνὴν τῇ θείᾳ τοῦ μονογενοῦς ἐφαρμόζειν οὐσίᾳ· ἐπεὶ δὲ τὸ θεῖον, ὅ τι ποτὲ εἶναι πεπίστευται, πάντοτε ὡσαύτως ἔχει, προσθήκης μὲν πάσης ἀνώτερον, μειώσεως δὲ ἀνεπίδεκτον, ἀνάγκη πᾶσα πρὸς τὸ ἀνθρώπινον ἄγειν 3.4.63 τὸν λόγον. ὁ γὰρ θεὸς λόγος, ὅπερ ἐν ἀρχῇ ἦν, τοῦτο καὶ νῦν ἐστι καὶ εἰσαεὶ διαμένει, ἀεὶ βασιλεύς, ἀεὶ κύριος, ὕψιστος ἀεὶ καὶ θεός, οὐδὲν τούτων ἐκ προκοπῆς γενόμενος, ἀλλὰ πάντα ὢν [ἐν] τῇ δυνάμει τῆς φύσεως ὅσα καὶ λέ γεται· ὁ δὲ ἐξ ἀνθρώπου διὰ τῆς ἀναλήψεως πρὸς τὸ θεῖον ὑψωθείς, ἄλλο τι ὢν καὶ ἄλλο γινόμενος, κυρίως καὶ ἀληθῶς Χριστὸς καὶ κύριος γεγενῆσθαι λέγεται. ἐκ δούλου γὰρ αὐτὸν κύριον καὶ ἐξ ὑποχειρίου βασιλέα καὶ Χριστὸν ἐξ ὑπηκόου ἐποίησε καὶ τὸ ταπεινὸν ὑπερύψωσε καὶ τῷ τὸ ἀνθρώπινον ἔχοντι ὄνομα ἐχαρίσατο τὸ ὑπὲρ πᾶν ὄνομα. 3.4.64 καὶ οὕτω γέγονεν ἡ ἄρρητος ἐκείνη μίξις καὶ σύνοδος, τῆς ἀνθρωπίνης βραχύτητος πρὸς τὸ θεῖον μέγεθος ἀνακρα θείσης. διὸ καὶ τὰ μεγάλα καὶ θεοπρεπῆ τῶν ὀνομάτων τῷ ἀνθρωπίνῳ κυρίως ἐφήρμοσται καὶ τὸ ἔμπαλιν διὰ τῶν ἀνθρωπίνων ἡ θεότης κατονομάζεται. ὁ γὰρ αὐτὸς καὶ τὸ ὑπὲρ πᾶν ὄνομα ἔχει καὶ ἐν τῷ ἀνθρωπίνῳ τῷ κατὰ Ἰησοῦν ὀνόματι παρὰ πάσης προσκυνεῖται τῆς κτίσεως. Ἐν γὰρ τῷ ὀνόματι, φησίν, Ἰησοῦ πᾶν γόνυ κάμψει ἐπουρα νίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξο μολογήσεται ὅτι κύριος Ἰησοῦς εἰς δόξαν θεοῦ πατρός. ἀλλὰ ταῦτα μὲν εἰς τοσοῦτον. 3.5.1 Ἐπεὶ δέ φησι τὴν Κύριος λέξιν τῆς οὐσίας τοῦ μονο γενοῦς, οὐ τῆς ἀξίας κατηγορεῖσθαι, καὶ τὸν ἀπόστολον τούτοις ἐπιμαρτύρεται λέγοντα πρὸς Κορινθίους Ὁ δὲ κύριος τὸ πνεῦμά ἐστιν, εὔκαιρον ἂν εἴη μηδὲ ταύτην αὐτοῦ τὴν πλάνην περιϊδεῖν ἀδιόρθωτον. τὴν κύριος λέξιν τῆς οὐσίας εἶναι σημαντικὴν διορίζεται καὶ εἰς ἀπόδειξιν τῆς ὑπολή ψεως ταύτης ἐπάγει τὸν ῥηθέντα λόγον. ἴδωμεν τοίνυν εἴ τι κοινὸν τοῦτο πρὸς τὸ προκείμενον ἔχει. Ὁ κύριος, φησί, τὸ πνεῦμά ἐστιν. ὁ δὲ τὴν γραφὴν πρὸς τὸ δοκοῦν ἐξηγού μενος οὐσίαν ὀνομάζει τὴν κυριότητα καὶ διὰ τῶν εἰρη 3.5.2 μένων οἴεται τὸν λόγον εἰς ἀπόδειξιν ἄγειν. ἀλλ' εἰ μὲν εἴρητο παρὰ τοῦ Παύλου Ὁ δὲ κύριος οὐσία ἐστί, καὶ ἡμεῖς τοῖς λεγομένοις ἂν συνεδράμομεν· ἐπειδὴ δὲ ὁ μὲν θεόπνευστος λόγος τὸ πνεῦμά φησιν εἶναι τὸν