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they were filled with his glory. And he was in Mary and became man, but by his power he filled all things. How then did one so great and of such a kind in his divinity say piteously, “Eli, Eli, lema sabachthani, that is, My God, my God, why have you forsaken me?” And yet he said, “Again I am going away, and I do not leave you orphans, but I am coming to you,” and again in another place he says, “Amen I say to you, all of you will be scandalized in me this night and you will all leave me alone, but I am not alone, but the Father who begot me is with me,” and again, “I am going away, and I will send to you the Holy Spirit, the Comfor3.213 ter, who proceeds from the Father and receives from what is mine,” and again in another place, “I am knocking, and if anyone opens to me, we will come in to him, I and my Father, and we will make our home with him,” as he was not forsaken by the Father, but the Father is always with the Son, as the Holy Spirit is with the Father and the Son. 64. What then, they say, is this saying that he said, “My God, my God, why have you forsaken me?” To whom would it not be clear that from the person of his incarnation the saying is put forth in a human way? For his incarnation, not being something on its own—for he did not speak from a separated divinity and with the incarnation being apart, as if one were one thing and the other another, but with the incarnation united to the divinity, being one sanctification and already knowing in itself the most perfect things, as indeed united in God and joined into one divinity, seeing already the divinity with the soul moving to leave the holy body, he uttered it from the person of his own Lordly human nature, that is, of his incarnation. For the divinity was about to complete all things according to the mystery of the passion and with the soul to descend to the underworld to work the salvation there of those who had fallen asleep, I mean the holy patriarchs. As, then, the motion thus happened, from the person of the incarnation the voice said to its own divinity, “My God, my God, why have you forsaken me?” But this had to happen, so that through him the divine scriptures might be fulfilled, which were proclaimed beforehand concerning him by his own prophets; so that he might also fulfill the things concerning Hades in the form of a man against Hades, so that the ruler, Hades and death, wishing to overpower a man, might in ignorance, not knowing the hidden holy divinity in the soul, apprehend it, and rather it might happen that Hades itself be overpowered and death be destroyed, and that which was said might be fulfilled, “You will not leave my soul in Hades, nor will you allow your Holy One to see corruption.” For neither did the holy God the Word abandon the soul, nor was his soul forsaken in Hades. For the Trinity administers all things of such a great mystery unfailingly, the Father and the Son and the Holy Spirit, with the Son having become incarnate, 3.214 while the Father remained incorporeal, and by his own good pleasure and the will of the incorporeal Holy Spirit the Son having become enfleshed, yet unchangeably. But all things saving for humanity were administered by the Trinity. 66. For this reason, after he had said “Why have you forsaken me?”, he says again elsewhere, speaking thus: “I will never leave you, nor will I ever forsake you.” For the body had to be in the tomb for three days, so that what was said might be fulfilled, “And I became free among the dead,” and, “They cast me, the beloved, out, as a loathsome corpse,” and so that this might be fulfilled, “You will not allow your Holy One to see corruption,” so that he might show holiness through the body and “You will not abandon my soul in Hades,” so that he might show that the soul was not forsaken in Hades; for in it, through its detention in Hades, was God the Word, so that he might fulfill what was said by the apostles, “for it was impossible for him to be held by Hades.” and for what reason the

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ἐπληροῦντο τῆς αὐτοῦ δόξης. καὶ ἐν Μαρίᾳ ἐτύγχανε καὶ ἄνθρωπος ἐγένετο, ἀλλὰ τῇ δυνάμει αὐτοῦ ἐπλήρου τὰ σύμπαντα. πῶς οὖν ὁ τοιοῦτος καὶ τηλικοῦτος κατὰ τὴν αὐτοῦ θεότητα οἰκτρῶς ἔλεγεν «ἠλί, ἠλί, λημᾶ σαβαχθανί, τουτέστι θεέ μου, θεέ μου, ἵνα τί ἐγκατέλιπές με;» καίτοι αὐτοῦ λέγοντος «πάλιν ἀπέρχομαι, καὶ οὐκ ἀφίω ὑμᾶς ὀρφανούς, ἀλλ' ἔρχομαι πρὸς ὑμᾶς», καὶ πάλιν ἐν ἑτέρῳ τόπῳ λέγει «ἀμὴν λέγω ὑμῖν, πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν τῇ νυκτὶ ταύτῃ ἐν ἐμοὶ καὶ καταλείψετέ με πάντες μόνον, ἀλλ' οὐκ εἰμὶ μόνος, ἀλλ' ἔστι μετ' ἐμοῦ ὁ γεννήσας με πατήρ» καὶ πάλιν «ἀπέρχομαι, καὶ ἀποστελῶ ὑμῖν τὸ πνεῦμα τὸ ἅγιον, τὸ παρά3.213 κλητον, τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον καὶ τοῦ ἐμοῦ λαμβάνον», καὶ πάλιν ἐν ἄλλῳ τόπῳ «ἐγὼ κρούω, καὶ ἐάν τίς μοι ἀνοίξῃ, εἰσελευσόμεθα πρὸς αὐτόν, ἐγὼ καὶ ὁ πατήρ μου, καὶ μονὴν ποιήσομεν παρ' αὐτῷ», ὡς αὐτοῦ ἐκ τοῦ πατρὸς μὴ ἐγκαταλιμπανομένου, ἀλλ' ὄντος καὶ τοῦ πατρὸς ἀεὶ σὺν τῷ υἱῷ, ὡς τοῦ ἁγίου πνεύματος σὺν πατρὶ καὶ υἱῷ. 64. Τί οὖν, φασίν, ἔστιν ὁ λόγος οὗτος ὃν εἶπεν, ὅτι «θεέ μου, θεέ μου, ἵνα τί με ἐγκατέλιπες;» τίνι δὲ οὐ σαφὲς εἴη ὅτι ἀπὸ προσώπου τῆς αὐτοῦ ἐνανθρωπήσεως ἀνθρωποπαθῶς προβάλλεται τὸ ῥῆμα; ἡ γὰρ αὐτοῦ ἐνανθρώπησις, οὐ κατ' ἰδίαν τις οὖσα οὐ γὰρ ἀπὸ κεχωρισμένης τῆς θεότητος καὶ χωρὶς οὔσης τῆς ἐνανθρωπήσεως ἔλεγεν ὡς ἄλλου καὶ ἄλλου ὄντος, ἀλλὰ συνηνωμένης τῆς ἐνανθρωπήσεως τῇ θεότητι, μιᾶς οὔσης ἁγιαστείας καὶ ἤδη ἐν αὐτῇ τὰ τελειότατα ἐπισταμένης, οἷα δὴ ἐν θεῷ συνηνωμένη καὶ εἰς μίαν θεότητα συνημμένη, ὁρῶσα ἤδη τὴν θεότητα σὺν τῇ ψυχῇ κινουμένην ἐπὶ τὸ καταλεῖψαι τὸ ἅγιον σῶμα ἀπὸ προσώπου αὐτοῦ τοῦ κυριακοῦ ἀνθρώπου, τουτέστι τῆς αὐτοῦ ἐνανθρωπήσεως προεβάλετο. ἤμελλε γὰρ ἡ θεότης τελειοῦν τὰ πάντα τὰ κατὰ τὸ μυστήριον τοῦ πάθους καὶ σὺν τῇ ψυχῇ κατελθεῖν ἐπὶ τὰ καταχθόνια ἐπὶ τὸ ἐργάσασθαι τὴν ἐκεῖ τῶν προκεκοιμημένων σωτηρίαν, φημὶ δὲ ἁγίων πατριαρχῶν. ὡς οὖν ἡ κίνησις οὕτως ἐγένετο, ἀπὸ προσώπου τῆς ἐνανθρωπήσεως ἡ φωνὴ ἔλεγεν αὐτῇ τῇ ἰδίᾳ θεότητι «θεέ μου, θεέ μου, ἵνα τί με ἐγκατέλιπες;» ἀλλ' ἔδει τοῦτο γενέσθαι, ἵνα πληρωθῶσι δι' αὐτοῦ αἱ θεῖαι γραφαὶ διὰ τῶν ἰδίων αὐτοῦ προφητῶν περὶ αὐτοῦ προκεκηρυγμέναι· ἵνα πληρώσῃ καὶ τὰ κατὰ τοῦ Ἅιδου ἐν τῇ ἰδέᾳ τοῦ ἀνθρώπου πρὸς τὸν Ἅιδην, ἵνα ὁ ἄρχων, ὁ Ἅιδης καὶ ὁ θάνατος, χειρώσασθαι ἄνθρωπον θελήσας, κατὰ ἄγνοιαν ἀγνοῶν τὴν ἐν τῇ ψυχῇ κεκρυμμένην καταλάβῃ ἁγίαν θεότητα καὶ μᾶλλον γένηται αὐτὸν τὸν Ἅιδην χειρωθῆναι καὶ τὸν θάνατον καταλυθῆναι καὶ πληρωθῆναι τὸ εἰρημένον «οὐκ ἐάσεις τὴν ψυχήν μου εἰς Ἅιδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν». οὔτε γὰρ κατέλιπεν ὁ ἅγιος θεὸς λόγος τὴν ψυχὴν οὔτε ἐγκατελείφθη ἡ ψυχὴ αὐτοῦ ἐν Ἅιδῃ. πάντα γὰρ οἰκονομεῖ τὰ τῆς τοιαύτης μεγάλης μυσταγωγίας ἡ τριὰς ἀπαραλείπτως, ὁ πατὴρ καὶ ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα, τοῦ μὲν υἱοῦ ἐνσάρκου γενομένου, 3.214 τοῦ γὲ πατρὸς ἀσωμάτου ὑπάρχοντος, εὐδοκίᾳ δὲ ἰδίᾳ καὶ βουλήσει πνεύματος ἁγίου τοῦ ἀσωμάτου τοῦ υἱοῦ δὲ ἐνσωμάτου γενομένου, ἀλλὰ ἀτρέπτου. τὰ δὲ ὅλα ἀπὸ τῆς τριάδος ᾠκονομεῖτο σωτήρια τοῖς ἀνθρώποις. 66. ∆ιὰ τοῦτο πάλιν ἐν ἑτέρῳ φησίν, ἐπειδὴ εἶπεν «ἵνα τί ἐγκατέλιπές με;» ὧδε λέγων «οὐ μή σε ἀνῶ, οὐδ' οὐ μή σε ἐγκαταλίπω». ἔδει γὰρ γενέσθαι τὸ τριήμερον τὸ σῶμα ἐν τῷ μνήματι, ἵνα πληρωθῇ τὸ εἰρημένον «καὶ ἐγενόμην ἐν νεκροῖς ἐλεύθερος» καὶ τὸ «ἀπέρριψάν με τὸν ἀγαπητόν, ὡσεὶ νεκρὸν ἐβδελυγμένον», καὶ ἵνα πληρωθῇ τὸ «οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν», ἵνα δείξῃ τὸ ὅσιον διὰ τοῦ σώματος καὶ τὸ «οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς Ἅιδην», ἵνα δείξῃ μήτε ψυχὴν ἐγκαταλειφθεῖσαν ἐν Ἅιδῃ· ἐν αὐτῇ γὰρ διὰ τῆς κατακωχῆς ἐν τῷ Ἅιδῃ ἦν ὁ θεὸς λόγος, ἵνα πληρώσῃ τὸ εἰρημένον παρὰ τῶν ἀποστόλων «ἀδύνατον γὰρ ἦν κρατεῖσθαι αὐτὸν ὑπὸ τοῦ Ἅιδου». καὶ τίνος ἕνεκα τὸ