Fragments of a homily on the one son From the same, from the homily concerning one son.

For if the Word from God the Father is one Son in a particular sense, and likewise one, in a particular sense and other than him, is the one from the seed of David, honored by fellowship with the Son who is so by nature and in truth, how is it not clear to all that one gives, but the other receives; one crowns, but the other is crowned; and one is Lord by nature, but the other is not? Who then are those who say and think these things, or what is their judgment? Let us ask the holy disciples. Hear what he says clearly: "For certain men have crept in unnoticed, who long ago were designated for this "condemnation, ungodly people, who pervert the grace of God and deny "our only Master and Lord, Jesus Christ." How then is Jesus Christ the only master, having become a sharer of another's mastery, if he has this by grace, if even the dignity of sonship itself was given to him, if nothing at all is his own, but rather all things belong to another who gave them to him? He said the only master and our Lord Jesus Christ is the Word from God; how then do you join to him as a sharer the one from the seed of David? For you do not allow him to be the only master, 453 dividing his lordship and assigning it to another. Therefore we say to those who choose to think thus, the word through the voice of Elijah: " How long will you go limping between two different opinions?" Nothing among you is right, but all things are lame and there is a great rottenness of thoughts; but we will not follow the rash counsels of some, but rather we confess one Christ, by nature and in truth the Word from the Father, who has come in the assumption of flesh and blood.

From the same discourse. We who have believed in Christ are under a curse, if he who was incarnate of the virgin is not by nature and in truth God; for somewhere the prophet Isaiah said concerning him, "And there shall be the "root of Jesse, and he that shall rise to reign over the Gentiles, in him "shall the Gentiles hope." How then, having our hopes in him, are we not accursed, if the prophet Jeremiah is true when he says, "Cursed is he who has his hope in man?" But we who have believed in Christ have not placed our hopes in a man; therefore, God is one and only and in truth Son both before the flesh and with the flesh, who, riding on the colt according to the faith of the evangelists, went up to Jerusalem, and then young boys met him with praises and indeed said, "Hosanna to the son of David, blessed is he who "comes in the name of the Lord." At this voice of the children, the Pharisees were indignant; for, being seen as a man, he was receiving the hymnody fitting for God. And indeed 454 the impudent ones came up, protesting and saying, "Do you not hear what these are saying?" For it is as if they are saying, "Being a man, do you tolerate being glorified and praised as God and do you receive the praises fitting for God from the children?" And what did Christ say to this? Was he then indignant with the children? Did he reject the doxology? Did he rebuke those praising him as God? Not at all. For he rather said to the accusers, "Have you not read, 'Out of the mouth of babes and "nursing infants you have perfected praise'? Amen I say to you, if these "should keep silent, the stones would cry out." Do you see how he who was riding on the colt and according to the flesh is son of David has borne witness to himself of the glory of divinity? But he was not a sharer of another's glory, as they say, nor was he another besides the Word from God the Father, as if he were son alone. For this reason he is also called God and Lord and Most High, and through the voice of the angels. And indeed the blessed Gabriel, announcing the birth of John and making his future ministry clear to Zacharias, says that "many at the

Fragmenta homiliae de uno filio Τοῦ αὐτοῦ ἐκ τῆς ὁμιλίας τῆς περὶ ἑνὸς υἱοῦ.

ΕΙ γὰρ εἷς ἐστιν ἰδικῶς Υἱὸς ὁ ἐκ τοῦ Θεοῦ Πατρὸς Λόγος, εἷς δὲ ὁμοίως ἰδικῶς καὶ ἕτερος παρ' αὐτὸν ὁ ἐκ σπέρματος ∆αυεὶδ, τῇ πρὸς τὸν φύσει καὶ ἀληθῶς Υἱὸν κοινωνίᾳ τιμώμενος, πῶς οὐχ ἅπασιν ἐναργὲς ὅτι ὁ μὲν δίδωσιν, ὁ δὲ λαμβάνει· ὁ μὲν στεφανοῖ, ὁ δὲ στεφανοῦται· καὶ ὁ μέν ἐστι φύσει Κύριος, ὁ δὲ οὐκ ἔστι; τίνες οὖν οἱ ταῦτα λέγοντες καὶ φρονοῦντες, ἢ ποῖον αὐτῶν τὸ κρῖμα, τοὺς ἁγίους ἐρωτήσωμεν μαθητάς. ἄκουε λέγοντος ἐναργῶς "Παρεισέδυσαν "γάρ τινες ἄνθρωποι, οἱ καὶ πάλαι προγεγραμμένοι εἰς τοῦτο "τὸ κρῖμα, ἀσεβεῖς, τὴν τοῦ Θεοῦ χάριν μετατιθέντες καὶ τὸν "μόνον ∆εσπότην καὶ Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνού"μενοι." πῶς οὖν μόνος ἐστὶ δεσπότης Ἰησοῦς Χριστὸς ὁ κοινωνὸς τῆς ἑτέρου δεσποτείας γεγονὼς, εἰ κατὰ χάριν ἔχει τοῦτο, εἰ δοτὸν αὐτῷ καὶ αὐτὸ τὸ τῆς υἱοθεσίας ἀξίωμα, εἰ μηδὲν ὅλως αὐτοῦ, πάντα δὲ μᾶλλον ἑτέρου τοῦ δόντος αὐτῷ; μόνον ἔφη δεσπότην καὶ Κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν ἐκ Θεοῦ Λόγον· πῶς οὖν συνάπτεις αὐτῷ κοινωνὸν τὸν ἐκ σπέρματος ∆αυείδ; οὐκ ἐᾷς γὰρ μόνον εἶναι δεσπότην, 453 μερίζων αὐτοῦ τὴν κυριότητα καὶ προσνέμων ἑτέρῳ. οὐκοῦν λέγομεν τοῖς οὕτω φρονεῖν ἑλομένοις, τὸ διὰ φωνῆς Ἡλίου "Εως πότε χωλανεῖτε ἐπ' ἀμφοτέραις ταῖς ἰγνύαις ὑμῶν;" οὐδὲν παρ' ὑμῖν ὀρθὸν, χωλεύει δὲ πάντα καὶ πολλὴ σαθρότης ἐννοιῶν· ἀλλ' οὐ ταῖς τινῶν εἰκαιοβουλίας ἑψόμεθα, Χριστὸν δὲ μᾶλλον ὁμολογοῦμεν ἕνα τῇ φύσει καὶ ἀληθῶς ἐκ Πατρὸς Λόγον, καὶ ἐν προσλήψει γεγονότα σαρκὸς καὶ αἵματος.

Ἐκ τοῦ αὐτοῦ λόγου. Ὑπὸ κατάραν ἐσμὲν οἱ εἰς Χριστὸν πιστεύσαντες, εἰ μὴ φύσει τε καὶ ἀληθῶς ἐστι Θεὸς ὁ ἐκ παρθένου σαρκωθείς· ἔφη γάρ που περὶ αὐτοῦ ὁ προφήτης Ἡσαΐας "Καὶ ἔσται ἡ "ῥίζα τοῦ Ἰεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ' αὐτῷ "ἔθνη ἐλπιοῦσι." πῶς οὖν ἐπ' αὐτῷ τὰς ἐλπίδας ἔχοντες, οὐκ ἐσμὲν ἐπάρατοι εἴπερ ἐστὶν ἀληθὴς ὁ προφήτης Ἱερεμίας λέγων "Ἐπικατάρατος ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον;" ἀλλ' οὐκ ἐπ' ἀνθρώπῳ τὰς ἐλπίδας ἐσχήκαμεν οἱ εἰς Χριστὸν πιστεύσαντες· Θεὸς ἄρα ἐστὶν εἷς καὶ μόνος καὶ κατὰ ἀλήθειαν Υἱὸς καὶ πρὸ σαρκὸς καὶ μετὰ σαρκὸς, ὃς ἔποχος ὢν τῷ πώλῳ κατὰ τὴν τῶν εὐαγγελιστῶν πίστιν ἀνέβαινεν εἰς Ἱεροσόλυμα, εἶτα προυπήντων εὐφημοῦντα μειράκια καὶ δὴ καὶ ἔφασκον "Ὡσαννὰ τῷ υἱῷ ∆αυεὶδ, εὐλογημένος ὁ "ἐρχόμενος ἐν ὀνόματι Κυρίου." πρὸς ταύτην τῶν παίδων τὴν φωνὴν, ἠγανάκτουν οἱ φαρισαῖοι· ἐπειδὴ γὰρ ὁρώμενος ἄνθρωπος τὴν Θεῷ πρέπουσαν ὑμνολογίαν ἐδέχετο· καὶ δὴ 454 καὶ προσῄεσαν οἱ θρασεῖς διαμαρτυρόμενοί τε καὶ λέγοντες "Οὐκ ἀκούεις τί οὗτοι λέγουσιν;" μονονουχὶ γάρ φασιν Ἄνθρωπος ὢν ἀνέχῃ δοξολογούμενος καὶ ὡς Θεὸς ὑμνούμενος καὶ τὰς Θεῷ πρεπούσας εὐφημίας δέχῃ παρὰ τῶν παίδων; καὶ τί πρὸς ταῦτα Χριστός; ἠγανάκτησεν ἆρα κατὰ τῶν παίδων; ἀπεσείσατο τὴν δοξολογίαν; ἐπετίμησε τοῖς εὐφημοῦσιν αὐτὸν ὡς Θεόν; οὐδαμῶς· ἔφη γὰρ μᾶλλον πρὸς τοὺς φιλεγκλήμονας "Οὐκ ἀνέγνωτε ὅτι ἐκ στόματος νηπίων καὶ "θηλαζόντων κατηρτίσω αἶνον; ἀμὴν λέγω ὑμῖν ἐὰν οὗτοι "σιωπήσωσιν, οἱ λίθοι κεκράξονται." ὅρας ὅπως προσμεμαρτύρηκεν ἑαυτῷ τὴν τῆς θεότητος δόξαν ὁ ἐποχούμενος τῷ πώλῳ καὶ κατὰ σάρκα υἱὸς ∆αυείδ; ἀλλ' οὐκ ἦν δόξης ἀλλοτρίας κοινωνὸς ὡς αὐτοί φασιν ἀλλ' οὐδὲ ἕτερος παρὰ τὸν ἐκ Θεοῦ Πατρὸς Λόγον ὡς Υἱὸς κατὰ μόνας. διὰ τοῦτο καὶ Θεὸς καὶ Κύριος καὶ Ὕψιστος ὀνομάζεται καὶ διὰ τῆς τῶν ἀγγέλων φωνῆς. καὶ γοῦν ὁ μακάριος Γαβριὴλ τὴν Ἰωάννου γέννησιν εὐαγγελιζόμενος καὶ τὴν ἐσομένην αὐτοῦ διακονίαν ἐναργῆ καθιστὰς τῷ Ζαχαρίᾳ φησὶν ὅτι "πολλοὶ ἐπὶ τῇ