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for the Son [submits] all things to the Father; but if “when he says that all things are subject to him” is spoken from the person of the Son, the thought is deficient, because it reckons some future things in God, either in the Father or in the Son. But who is it that says that all things are subject? For he did not say, when they say; for if this was said by the Son, when they say, it could be fulfilled either with respect to the angels or to those who have been subjected. But since he indicated above that the Son subjects and hands over to the Father, and that the Father subjects all things to the Son, the person of the Holy Spirit was left for the word-hunters; for this reason, impersonally after the person of the Son and the person of the Father, he suggested the person of the Holy Spirit, who always announces the things of the Father and the Son and teaches, so that he might not make deficient the perfect knowledge of the Trinity and of the incarnate, assumed glory of his coming. Then he says: “The last enemy to be destroyed is death.” But the one who is destroyed is bound, no longer effecting what he effects nor even existing; for he has been destroyed. 3.225 77. What then do those who are ignorant of understanding the scriptures have to say about this? We must then reckon concerning the Son that he will cease from reigning, if the text was indeed so, but we will be impious and dare to number him among those who are subjected, especially after ceasing to effect what he was effecting. But may it not be so; for no one of those who believe in Christ and hope in truth will think to speak or hear anything unbecoming his glory, as these men foolishly think. But holy scripture teaches all things, saying “when he says all things are subject to him, it is clear that it is except for the one who subjected all things to him. But when all things are subjected to him, then the Son himself will also be subjected to the one who subjected all things to him,” so that what was signified by the angel from the beginning, and here yoked together through the likeness of the word, might show the entire phrase of the power of the word consequently and clearly, just as the angel also said something similar, first indicating the Son from above, then with an addition about the incarnate coming, declaring the co-union, that “therefore also that which is born of you, with the addition of ‘and,’ will be called holy, the Son of God.” For this very reason also such things, since also “therefore also that which is born will be called Son of God,” for this reason “the Son himself will be subjected to the one who subjected all things to him,” so that the fleshly might no longer be fleshly in power, but united with the divinity, the fleshly united into one union, reigning with the Father and the Holy Spirit, “of whose kingdom there will be no end.” And from when he rose, the “that God may be all in all” took its beginning. For the fleshly has been united together into his one divinity spiritually. But since he says “do this in remembrance of me, until the coming of the Son of Man,” and “so you will see him, in the same way you saw him being taken up,” then finally, all things having been perfected and nothing still remaining for fulfillment of those things which pertain to his divinity † to refer * the “that God may be all in all.” * is signified, so that there may be no division; for there is not, so that polytheism might not be thought; for the doxology is one. For neither now as a tyrant is the Son not subjected to the Father, nor is he subjected as a slave and one not having authority, he who from 3.226 the Father was begotten, of the same nature and the same divinity, nor then according to lack or according to demotion or according to necessity or according to cessation is he subjected to the Father, but as a genuine, only-begotten Son, always reigning with the Father, leading all creation to one unity and to one prize of honor and teaching his church, “that God may be all in all,” since the divinity is one, the lordship is one, the doxology of Father, Son, and Holy Spirit is one, the Father being fittingly honored by the Son as a genuine Son and by the Holy Spirit as not being alien to the Father and the Son. And let them be excluded from the

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γὰρ ὁ υἱὸς τὰ πάντα τῷ πατρί· εἰ δὲ ἀπὸ προσώπου υἱοῦ τὸ «ὅταν εἴπῃ ὅτι τὰ πάντα αὐτῷ ὑποτέτακται» λέγεται, ἐλλιπὲς τὸ φρόνημα, ὅτι μελλητικά τινα ἐν θεῷ, ἢ ἐν πατρὶ ἢ ἐν υἱῷ λογίζεται. τίς δέ ἐστιν ὁ λέγων ὅτι πάντα ὑποτέτακται; οὐ γὰρ εἶπεν, ὅταν εἴπωσιν· εἰ γὰρ ἦν τοῦτο τοῦ υἱοῦ τὸ ὅταν εἴπωσι λεγόμενον, ἠδύνατο πληροῦσθαι ἢ ἐπὶ τοὺς ἀγγέλους ἢ ἐπὶ τοὺς ὑποταγέντας. ἐπειδὴ δὲ ἄνω ἐσήμανε τὸν υἱὸν ὑποτάσσοντα τῷ πατρὶ καὶ παραδιδόντα, καὶ τὸν πατέρα ὑποτάσσοντα τῷ υἱῷ τὰ πάντα, περιελείπετο δὲ τοῖς λεξιθήρεσι τὸ τοῦ πνεύματος ἁγίου πρόσωπον· τούτου ἕνεκα ἀπαρεμφάτως μετὰ τὸ πρόσωπον τοῦ υἱοῦ καὶ τὸ πρόσωπον τοῦ πατρὸς τὸ πρόσωπον ὑπέφαινε τοῦ ἁγίου πνεύματος, τοῦ ἀναγγέλλοντος ἀεὶ τὰ πατρὸς καὶ υἱοῦ καὶ διδάσκοντος, ἵνα μὴ ἐλλιπῆ ποιήσῃ τὴν τελείαν γνῶσιν τῆς περὶ τριάδος καὶ τῆς ἐνσάρκου προσληπτικῆς δόξης παρουσίας. εἶτά φησιν· «ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος». ὁ δὲ καταργηθεὶς πεπέδηται, οὐκέτι ἐνεργῶν ὃ ἐνεργεῖ οὐδὲ ἔτι ὑπάρχων· καὶ γὰρ κατήργηται. 3.225 77. Τί οὖν οἱ τὸ συνιέναι τὰς γραφὰς ἀγνοοῦντες ἔχουσι περὶ τούτου λέγειν; δεῖ ἡμᾶς ἄρα λογίσασθαι περὶ τοῦ υἱοῦ ὅτι ἀργήσει τοῦ βασιλεύειν, εἰ οὕτως ἄρα εἶχεν ἡ λέξις, ἀλλὰ ἀσεβήσομεν καὶ τολμήσομεν αὐτὸν μετὰ τῶν ὑποτασσομένων ἐναριθμῆσαι, μάλιστα μετὰ τὸ ἐνεργεῖν οὗ ἐνήργει παυόμενον. ἀλλὰ μὴ γένοιτο· οὐδεὶς γὰρ τῶν εἰς Χριστὸν πιστευόντων καὶ ἐλπιζόντων ἐν ἀληθείᾳ διανοηθήσεται ἀπρεπῶς τῇ αὐτοῦ δόξῃ λέγειν ἢ ἀκούειν, ὡς οὗτοι ματαίως φρονοῦσι. πάντα δὲ ἡ θεία γραφὴ διδάσκει, λέγουσα «ὅταν εἴπῃ πάντα αὐτῷ ὑποτέτακται, δηλονότι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα», ὅπως τὸ ἀπ' ἀρχῆς ὑπὸ τοῦ ἀγγέλου σημανθὲν καὶ ἐνταῦθα διὰ τοῦ ὁμοιώματος τοῦ λόγου συζευχθὲν τὴν φράσιν πᾶσαν τῆς δυνάμεως τοῦ λόγου ἀποφάνῃ ἀκολούθως τε καὶ τηλαυγῶς, ὡς καὶ ὁ ἄγγελος τὸ ὅμοιον ἔλεγεν, ἄνωθεν μὲν σημάνας τὸν υἱόν, εἶτα μετὰ προσθήκης περὶ τῆς ἐνσάρκου παρουσίας τὴν συνένωσιν δηλῶν, ὅτι «διὸ καὶ τὸ γεννώμενον ἐκ σοῦ μετὰ προσθήκης τοῦ καί ἅγιον κληθήσεται υἱὸς θεοῦ». διά τοι τοῦτο καὶ τὰ τοιαῦτα, ἐπειδὴ καὶ τὸ «διὸ καὶ τὸ γεννώμενον κληθήσεται υἱὸς θεοῦ», τούτου ἕνεκα «αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα», ἵνα μηκέτι τὸ σαρκικὸν σαρκικὸν εἴη τῇ δυνάμει, ἀλλὰ συνηνωμένον τῇ θεότητι, τὸ σαρκικὸν εἰς μίαν ἕνωσιν συνηνωμένον, σὺν πατρὶ βασιλεῦον καὶ ἁγίῳ πνεύματι, «οὗ τῆς βασιλείας οὐκ ἔσται τέλος». καὶ ἐξότε μὲν ἀνέστη, ἀρχὴν ἔλαβεν τὸ «ἵνα ᾖ ὁ θεὸς τὰ πάντα ἐν πᾶσι». συνήνωται γὰρ ὁμοῦ εἰς μίαν τὴν αὐτοῦ θεότητα πνευματικῶς τὸ σαρκικόν. ἐπειδὴ δὲ λέγει «τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν, ἕως τῆς παρουσίας τοῦ υἱοῦ τοῦ ἀνθρώπου», καὶ «οὕτως ὄψεσθε αὐτόν, ὃν τρόπον εἴδετε αὐτὸν ἀναλαμβανόμενον», τότε λοιπὸν πάντων τελειωθέντων καὶ μηδενὸς ἔτι πρὸς πλήρωσιν ὑπολειπομένου τῶν ἐπὶ τὴν αὐτοῦ θεότητα † ἀναφέρειν * τὸ «ἵνα ᾖ ὁ θεὸς τὰ πάντα ἐν πᾶσιν». * ἔστι σημαινόμενον, ἵνα μὴ εἴη διαίρεσις· οὐ γὰρ ἔστιν, ἵνα μὴ νομισθῇ πολυθεΐα· μία γάρ ἐστιν ἡ δοξολογία. οὔτε γὰρ νῦν ὡς τυραννῶν ὁ υἱὸς οὐχ ὑποτέτακται τῷ πατρὶ οὔτε ὑποτέτακται ὡς δοῦλος καὶ ἐξουσίαν μὴ ἔχων, ὁ ἐκ 3.226 πατρὸς γεγεννημένος, τῆς αὐτῆς φύσεως καὶ τῆς αὐτῆς θεότητος, οὔτε τότε κατὰ ἔλλειψιν οὔτε κατὰ ὑπόβασιν οὔτε κατὰ ἀνάγκην ἢ κατὰ λῆξιν ὑποτάσσεται τῷ πατρί, ἀλλ' ὡς υἱὸς γνήσιος μονογενής, σὺν πατρὶ βασιλεύων ἀεί, εἰς μίαν ἑνότητα καὶ εἰς ἓν γέρας τιμῆς ἀνάγων τὴν πᾶσαν κτίσιν καὶ διδάσκων αὐτοῦ τὴν ἐκκλησίαν, «ἵνα ᾖ ὁ θεὸς τὰ πάντα ἐν πᾶσιν», ἐπειδὴ μία ἐστὶν ἡ θεότης, μία ἡ κυριότης, μία δοξολογία πατρὸς υἱοῦ καὶ ἁγίου πνεύματος, πρεπόντως τιμωμένου τοῦ πατρὸς ὑπὸ τοῦ υἱοῦ ὡς γνησίου υἱοῦ καὶ τοῦ ἁγίου πνεύματος ὡς οὐκ ἀλλοτρίου ὄντος πατρὸς καὶ υἱοῦ. καὶ ἀποκλειέσθωσαν τῶν