Fragmenta homiliae quod unus est Christus From the same discourse that Christ is one.

Those who divide the one Christ into two sons, as if they have come into forgetfulness of the words of the blessed Paul; for he writes clearly, at one time that "to us there is one God, the Father, from whom are all things and we from him, and one Lord Jesus Christ, through whom are all things and we through him," and again "One Lord, one faith, one baptism;" but if there were two sons according to some, he would have said, Two lords, two faiths, two baptisms; but by saying one, and one faith, and one baptism, he condemns their lack of instruction. For if there are two according to them, which one shall we call lord, to which one do we confess the faith, into whose name are we baptized? From the same discourse.

Let us see first what the blessed Daniel says, and come, let us necessarily investigate his most awesome vision, first, that he had seen an ancient of days sitting on a throne and thousands ministering to him, and myriads surrounding his throne; then he says, "I saw in a vision of the night, and behold, with the clouds of heaven one like a son of man was coming, and he came to the ancient of days, and was brought before him, and to him was given the honor and the kingdom, and all tribes and tongues serve him." Behold, clearly as a son of man he comes with the clouds and he reached unto the ancient of days. And let us examine accurately what this is. For is the God of all things, of whom all things are full, contained by place? Do we not 456 believe him when he says, "Do I not fill heaven and earth? says the Lord?" Where, then, did the son of man reach unto the ancient of days? Manifestly according to the God-befitting glory and according to the pre-eminence over all things; for he sits with the Father and is enthroned with him; not only when the Word was bare and still without flesh, but also when he became man. See, therefore, that the Son is God even in his humanity; for the honor of the Godhead and the kingdom over all things would not have been given to him, nor would tribes and tongues have served him, unless he were truly God and from God by nature, being the one and only Son even when he appeared as man. But receive also full assurance on this; for God the Father said through the voice of the prophet, "My glory I will not give to another," then he says, " For whoever is ashamed of me and of my words, of him the Son of Man will also be ashamed when he comes in the glory of the Father with the holy angels." Is it not therefore a great and wonderful thing that he proclaims, if a son of man is in the glory of the Godhead, he who is from a woman according to the flesh in the highest pre-eminences, and he who was made in our likeness having the angels as his own? All heaven, principalities, powers, authorities, thrones, dominions attend a man as a bodyguard; they stand by as to the Judge of all, ministering to him. And the all-wise Paul is a witness, having written to the Hebrews about him, " For when he brings the firstborn 457 into the world, he says, And let all the angels of God worship him." When therefore did the Only-begotten become firstborn? When he became among many brethren and was named with us son of man. But if the powers above knew that he who was from the seed of David according to the flesh was not God nor by nature and truly Son, how would they have endured to worship him? Therefore, him whom the angels worship, do not you dishonor, saying that he is another son separately and specifically; but rather believe that Jesus Christ is one and only, the same from the Father divinely according to the ineffable generation, and from a woman according to the flesh on account of the likeness to us.

Of the same, from the homily that Jesus Christ is one Lord. To such things, perhaps, those who wish to be contentious might say, Therefore the Son by nature and truly

Fragmenta homiliae quod unus est Christus Ἐκ τοῦ αὐτοῦ λόγου ὅτι εἷς ὁ Χριστός.

Οἱ διαιροῦντες εἰς υἱοὺς δύο τὸν ἕνα Χριστὸν, ὥσπερ εἰς λήθην ἥκουσι τῶν τοῦ μακαρίου Παύλου φωνῶν· γράφει γὰρ ἐναργῶς, ποτὲ μὲν ὅτι "ἡμῖν εἷς Θεὸς ὁ πατὴρ, ἐξ οὗ "τὰ πάντα καὶ ἡμεῖς ἐξ αὐτοῦ, καὶ εἷς Κύριος Ἰησοῦς Χρι"στὸς, δι' οὗ τὰ πάντα καὶ ἡμεῖς δι' αὐτοῦ," καὶ πάλιν "Εἷς Κύριος, μία πίστις, ἓν βάπτισμα·" εἰ δὲ ἦσαν υἱοὶ δύο κατά τινας, ἔφη ἄν ∆ύο κύριοι, δύο πίστεις, δύο βαπτίσματα· ἕνα δὲ λέγων καὶ μίαν πίστιν καὶ ἓν βάπτισμα, ἐκείνων ἀπαιδευσίαν καταψηφίζεται. εἰ γὰρ δύο κατ' αὐτούς εἰσι, τίνα κύριον εἴπομεν, τίνι τὴν πίστιν ὁμολογοῦμεν, εἰς τὸ τίνος ὄνομα βαπτιζόμεθα; Ἐκ τοῦ αὐτοῦ λόγου.

Ἴδωμεν πρῶτον τί φησιν ὁ μακάριος ∆ανιὴλ, καὶ τὴν ὅρασιν αὐτοῦ τὴν φρικωδεστάτην φέρε πολυπραγμονήσωμεν ἀναγκαίως, πρῶτον μὲν τεθεᾶσθαι παλαιὸν ἡμερῶν καθήμενον ἐπὶ θρόνου καὶ χιλιάδας λειτουργούσας αὐτῷ, καὶ μυριάδας περιεστώτας αὐτοῦ τὸν θρόνον· εἶτά φησιν " ̓Εθεώρουν ἐν "ὁράματι τῆς νυκτὸς καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ "ὡς υἱὸς ἀνθρώπου ἐρχόμενος, καὶ ἕως τοῦ παλαιοῦ τῶν ἡμε"ρῶν ἔφθασε, καὶ ἐνώπιον αὐτοῦ προσηνέχθη καὶ αὐτῷ "ἐδόθη ἡ τιμὴ καὶ ἡ βασιλεία καὶ πᾶσαι φυλαὶ γλῶσσαι "αὐτῷ δουλεύουσιν." ἰδοὺ δὴ σαφῶς ὡς υἱὸς ἀνθρώπου μετὰ τῶν νεφελῶν ἔρχεται καὶ μέχρι τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασε. καὶ τί τοῦτό ἐστι δοκιμάσωμεν ἀκριβῶς. ἆρα γὰρ τόπῳ περιληπτὸς ὁ τῶν ὅλων Θεὸς οὗ πάντα μεστά; οὐ 456 πιστεύομεν λέγοντι "Τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ "λέγει Κύριος;" ποῦ τοίνυν ἔφθασεν ὁ υἱὸς τοῦ ἀνθρώπου ἕως τοῦ παλαιοῦ τῶν ἡμερῶν; κατὰ τὴν δόξαν δηλονότι τὴν θεοπρεπῆ καὶ κατά γε τὴν κατὰ πάντων ὑπεροχήν· συνεδρεύει γὰρ τῷ Πατρὶ καί ἐστιν ὁμόθρονος αὐτῷ· οὐχ ὅτε μόνον γυμνὸς ἦν ὁ Λόγος καὶ ἄσαρκος ἔτι, ἀλλὰ καὶ ὅτε γέγονεν ἄνθρωπος. ὅρα τοίνυν καὶ ἐν ἀνθρωπότητι Θεὸν ὄντα τὸν Υἱόν· οὐ γὰρ ἂν ἐδόθη αὐτῷ ἡ τῆς θεότητος τιμὴ καὶ ἡ κατὰ πάντων βασιλεία ἀλλ' οὐδ' ἂν ἐδούλευσαν αὐτῷ φυλαὶ καὶ γλῶσσαι εἰ μὴ Θεὸς ἀληθῶς καὶ ἐκ Θεοῦ κατὰ φύσιν ἐστὶν, εἷς καὶ μόνος ὢν Υἱὸς καὶ ὅτε πέφηνεν ἄνθρωπος. δέχου δὲ καὶ ἐπὶ τούτῳ πληροφορίαν· ἔφη μὲν γὰρ ὁ Θεὸς καὶ Πατὴρ διὰ τῆς τοῦ προφητοῦ φωνῆς "Τὴν δόξαν "μου ἑτέρῳ οὐ δώσω," εἶτά φησιν "Ος γὰρ ἂν ἐπαισχυνθῇ "με καὶ τοὺς ἐμοὺς λόγους, τοῦτον καὶ ὁ υἱὸς τοῦ ἀνθρώπου "ἐπαισχυνθήσεται ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ Πατρὸς μετὰ "τῶν ἁγίων ἀγγέλων." ἆρα οὖν οὐ μέγα καὶ θαυμαστὸν ἐπαγγέλλεται, εἰ ἐν δόξῃ θεότητος υἱὸς ἀνθρώπου, ἐν ὑπερτάταις ὑπεροχαῖς ὁ ἐκ γυναικὸς κατὰ σάρκα, καὶ ἰδίους ἔχων τοὺς ἀγγέλους ὁ ἐν ὁμοιώσει τῇ πρὸς ἡμᾶς γεγονώς; οὐρανὸς ὅλος, ἀρχαὶ, δυνάμεις, ἐξουσίαι, θρόνοι, κυριότητες δορυφοροῦσιν ἄνθρωπον· ὡς Κριτῇ τῶν ὅλων παρεστήκασι λειτουργοῦντες αὐτῷ. καὶ μάρτυς ὁ πάνσοφος Παῦλος γεγραφὼς ἑβραίοις περὶ αὐτοῦ "Οταν γὰρ εἰσαγάγῃ τὸν πρωτότοκον 457 "εἰς τὴν οἰκουμένην λέγει Καὶ προσκυνησάτωσαν αὐτῷ "πάντες ἄγγελοι Θεοῦ." πότε οὖν γέγονεν ὁ Μονογενὴς πρωτότοκος; ὅτε γέγονεν ἐν πολλοῖς ἀδελφοῖς καὶ κεχρημάτικε μεθ' ἡμῶν υἱὸς ἀνθρώπου. ἀλλ' εἴπερ ᾔδεσαν οὐκ ὄντα Θεὸν αἱ ἄνω δυνάμεις οὐδὲ φύσει καὶ ἀληθῶς Υἱὸν τὸν ἐκ σπέρματος ∆αυεὶδ κατὰ σάρκα, πῶς ἂν ἠνέσχοντο προσκυνεῖν αὐτῷ; οὐκοῦν ὃν προσκυνοῦσιν ἄγγελοι, μὴ ἀτιμάσῃς αὐτὸς, ἕτερον εἶναι λέγων υἱὸν κατὰ μόνας καὶ ἰδικῶς· πίστευε δὲ μᾶλλον ὡς εἷς καὶ μόνος ἐστὶν Ἰησοῦς Χριστὸς ὁ αὐτὸς ἐκ Πατρὸς θεϊκῶς κατὰ τὴν ἄφραστον γέννησιν, καὶ ἐκ γυναικὸς κατὰ σάρκα διὰ τὴν πρὸς ἡμᾶς ὁμοίωσιν.

Τοῦ αὐτοῦ ἐκ τῆς ὁμιλίας τῆς ὅτι εἷς Κύριος Ἰησοῦς Χριστός. Πρὸς δὴ τὰ τοιαῦτα φαῖεν ἂν ἴσως οἱ φιλονεικεῖν ἐθέλοντες Οὐκοῦν ὁ φύσει καὶ ἀληθῶς Υἱὸς