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Fragmenta in epistulam ad Ephesios 448Eph 1,17 Saint Gregory in his discourse *On the Son*, as I think, accepted the two in relation to Christ: Father of the Word, and God of that which was assumed, so that he might show Emmanuel to be of divinity and humanity in one nature. επη 1,22 Or, he says, he gave the Son himself as head over angels and archangels; or Christ who is over all things seen and unseen, or he has done this above all good things, to give the Son as head. επη 2,2 Or understand it absolutely, that in the present, he says, world you walked in sins. So according to this meaning, which both Saint Cyril and Saint John rather accept, he is indeed a ruler of those who fell with him, but he does not rule nor has he ruled us, but only works; and it is possible for us not to accept his working. επη 2,3 As if he said: sinning bodily and soulishly. επη 2,5 Now in power, but later also in actuality. 449 επη 2,12 And strangers, he says, to the covenants, either of the law or of the promise to them. επη 3,10 Before the times of the incarnation of our savior, the heavenly powers knew the wisdom of God as simple, being achieved by power alone; for God, who by the impulse of his own will gave substance to all things, by incomprehensible power preserved the created things for continuance, and nothing was manifold, but as it was seen, so it was. But now, through the economy for the church and the human race, the wisdom of God has been known not only as simple but also as manifold, achieving opposites through opposites: life through death, glory through dishonor, a trophy through the cross, the things befitting God through all things that are lowly. Therefore, through the economy for us, which came about in the incarnation, the wisdom and power of God became known as manifold to the heavenly powers. Thus Saint Gregory says, clarifying in the eighth homily of the interpretation of the Songs. επη 3,21 Or that he prays for the church to always maintain the doxology of God and never be turned aside. But understand "in Christ Jesus" either as "with Christ Jesus," or you will understand "through Christ Jesus," understanding this to be said on account of the flesh, which is also to be accepted by us. επη 4,10 For of old he filled all things with his divinity alone; and having been made flesh, so that he might fill all things also with the flesh, he descended and ascended. επη 4,13 By "fullness of Christ" he means the complete knowledge and faith concerning Christ, such as that he took flesh from a virgin, that he exists from divinity 450 and humanity in one nature. So that upon hearing "a perfect man" and "measure of stature" you might not think of the bodily, he added "of the fullness of Christ," as if he were saying: until we reach the perfection of the complete faith and knowledge of Christ. επη 4,16 See what I too thought (for I was not able to understand the things of the blessed John by habit): from whom, Christ, the whole body of the church, being fitted together to him and being joined together, that is, being glued to him and united as to its own head (for from him comes our being glued to him), and being glued through every joint, that is, of sense, of the supply according to the working in the measure of each single part, that is, through the supply by the working of Christ of the Holy Spirit, which happens according to the measure and the receptive capacity of each single member of Christ, makes the growth of the body of Christ, that is, of the church. Namely, a spiritual growth; for through the supply of the Holy Spirit the church grows to a perfect measure of spiritual stature, whether through gifts, or through knowledge, or through faith. In love, with which he himself loves us; for because he loves us, he says, he does these things. επη 4,26 I have heard some interpret: one, he says, sinless anger is that toward demons and the passions. Or that it depends on the preceding, let not, he says, the sun go down on your anger, so that you do not give a place to the devil, through those things concerning the

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Fragmenta in epistulam ad Ephesios 448Eph 1,17 Ὁ ἐν ἁγίοις Γρηγόριος ἐν τῷ Περὶ υἱοῦ λόγῳ, ὡς νομίζω, τὰ δύο εἰς τὸν Χριστὸν ἐδέξατο· πατέρα μὲν τοῦ λόγου, θεὸν δὲ τοῦ προσλήμματος, ἵνα ἐκ θεότητος καὶ ἀνθρωπότητος ἐν μίᾳ φύσει δείξῃ τὸν Ἐμμανουήλ. επη 1,22 Ἢ ὑπὲρ ἀγγέλους, φησί, καὶ ἀρχαγγέλους αὐτὸν τὸν υἱὸν ἔδωκε κεφαλήν· ἢ τὸν ὄντα ὑπὲρ πάντα τὰ ὁρώμενα καὶ νοούμενα Χριστόν, ἢ ὑπὲρ πάντα τὰ ἀγαθὰ τοῦτο πεποίηκεν, τὸ τὸν υἱὸν δοῦναι κεφαλήν. επη 2,2 Ἢ ἀπολελυμένως νόησον, ὅτι ἐν τῷ νῦν, φησί, κόσμῳ περιεπατήσατε ἐν ἁμαρτίαις. Ὥστε κατὰ τὸ νόημα τοῦτο, ὃ μᾶλλον καὶ ὁ ἅγιος Κύριλλος καὶ ὁ ἅγιος Ἰωάννης δέχεται, καὶ ἄρχων μέν ἐστι τῶν μετ' αὐτοῦ πεσόντων, ἡμῶν δὲ οὐκ ἄρχει οὔτε ἦρξεν, ἀλλὰ μόνον ἐνεργεῖ· ἐξὸν δὲ ἡμῖν μὴ δέξασθαι αὐτοῦ τὴν ἐνέργειαν. επη 2,3 Ὡσεὶ εἶπεν· σωματικῶς καὶ ψυχικῶς ἁμαρτάνοντες. επη 2,5 Νῦν μὲν τῇ δυνάμει, ὕστερον δὲ καὶ ἐνεργείᾳ. 449 επη 2,12 Καὶ ξένοι, φησί, τῶν διαθηκῶν, ἢ τοῦ νόμου ἢ τῆς πρὸς αὐτοὺς ἐπαγγελίας. επη 3,10 Πρὸ τῶν τῆς ἐνανθρωπήσεως τοῦ σωτῆρος ἡμῶν χρόνων ἁπλῆν ἐγίνωσκον αἱ οὐράνιαι δυνάμεις τὴν σοφίαν τοῦ θεοῦ, ἐκ μόνου τοῦ δυνατοῦ κατορθουμένην· ὁ γὰρ τῇ ὁρμῇ τοῦ οἰκείου θελήματος οὐσιώσας τὰ πάντα θεὸς δυνάμει ἀκαταλήπτῳ διετήρει πρὸς διαμονὴν τὰ δημιουργηθέντα, καὶ οὐδὲν ἦν ποικίλον, ἀλλ' οἷον ἐθεωρεῖτο τοιοῦτον ὑπῆρχεν. νῦν δέ γε διὰ τῆς εἰς τὴν ἐκκλησίαν καὶ τὸ ἀνθρώπινον γένος οἰκονομίας οὐκέτι μόνον ἁπλῆ ἀλλὰ καὶ πολυποίκιλος ἐγνώσθη ἡ σοφία τοῦ θεοῦ, διὰ τῶν ἐναντίων τὰ ἐναντία κατορθοῦσα· διὰ θανάτου ζωήν, διὰ ἀτιμίας δόξαν, διὰ σταυροῦ τρόπαιον, διὰ πάντων τῶν εὐτελῶν τὰ θεοπρεπῆ. διὰ οὖν τῆς εἰς ἡμᾶς οἰκονομίας τῆς ἐν τῇ ἐνανθρωπήσει γενομένης πολυποίκιλος ἐγνώσθη ἡ σοφία καὶ ἡ δύναμις τοῦ θεοῦ ταῖς οὐρανίαις δυνάμεσιν. Οὕτως ὁ ἐν ἁγίοις Γρηγόριος ἐν τῇ ὀγδόῃ ὁμιλίᾳ τῆς ἑρμηνείας τῶν Ἀσμάτων διασαφηνίζων λέγει. επη 3,21 Ἢ ὅτι τῇ ἐκκλησίᾳ ἐπεύχεται ὥστε διατηρεῖν ἀεὶ τὴν δοξολογίαν τοῦ θεοῦ καὶ μήποτε παρατραπῆναι. τὸ δὲ ἐν Χριστῷ Ἰησοῦ ἢ σὺν Χριστῷ Ἰησοῦ νόει, ἢ νοήσεις διὰ Χριστοῦ Ἰησοῦ, διὰ τὴν σάρκα τοῦτο νοῶν εἰρῆσθαι, ὃ καὶ ἀποδεκτέον ἡμῖν. επη 4,10 Καὶ γὰρ καὶ γυμνῇ πάλαι τῇ θεότητι πάντα ἐπλήρωσεν· καὶ σαρκωθείς, ἵνα τὰ πάντα καὶ μετὰ σαρκὸς πληρώσῃ, κατέβη καὶ ἀνέβη. επη 4,13 Πλήρωμα Χριστοῦ φησι τὴν περὶ τοῦ Χριστοῦ ὁλοτελῆ γνῶσιν καὶ πίστιν, οἷον ὅτι ἐκ παρθένου σάρκα ἔλαβεν, ὅτι ἐκ θεότητος 450 καὶ ἀνθρωπότητος εἰς μίαν ὑπάρχει φύσιν. ἵνα μὴ ἀκούσας ἄνδρα τέλειον καὶ μέτρον ἡλικίας τὴν σωματικὴν νοήσῃς, ἐπήγαγε τοῦ πληρώματος τοῦ Χριστοῦ, ὡσεὶ ἔλεγεν· μέχρις οὗ εἰς τελειότητα φθάσωμεν τῆς ὁλοτελοῦς τοῦ Χριστοῦ πίστεως καὶ γνώσεως. επη 4,16 Ὅρα τί κἀγὼ ἐνόμισα οὔτε γὰρ ἐχώρησα τὰ τοῦ μακαρίου Ἰωάννου ἕξει νοῆσαι · ἐξ οὗ, Χριστοῦ, πᾶν τὸ σῶμα τῆς ἐκκλησίας συναρμολογούμενον αὐτῷ καὶ συμβιβαζόμενον, τοῦτ' ἔστι συγκεκολλημένον αὐτῷ καὶ προσηνωμένον ὡς ἰδίᾳ κεφαλῇ ἐξ αὐτοῦ γὰρ ἡμῖν τὸ κεκολλῆσθαι αὐτῷ , κεκολλημένον δὲ διὰ πάσης ἁφῆς, τοῦτ' ἔστιν αἰσθήσεως, τῆς ἐπιχορηγίας κατ' ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους, τοῦτ' ἔστι διὰ τῆς κατ' ἐνέργειαν Χριστοῦ ἐπιχορηγίας τοῦ ἁγίου πνεύματος τῆς κατὰ τὸ μέτρον καὶ τὴν τῆς ὑποδοχῆς δύναμιν ἑνὸς ἑκάστου μέλους τοῦ Χριστοῦ γινομένης, τὴν αὔξησιν τοῦ σώματος τοῦ Χριστοῦ, τοῦτ' ἔστι τῆς ἐκκλησίας, ποιεῖται. αὔξησιν δὲ δηλαδὴ πνευματικήν· διὰ γὰρ τῆς ἐπιχορηγίας τοῦ ἁγίου πνεύματος αὔξεται εἰς μέτρον τέλειον πνευματικῆς ἡλικίας ἡ ἐκκλησία, εἴτε διὰ χαρισμάτων, εἴτε διὰ γνώσεως, εἴτε διὰ πίστεως. Ἐν ἀγάπῃ, ᾗ αὐτὸς ἡμᾶς ἀγαπᾷ· διὰ γὰρ τὸ ἀγαπᾶν ἡμᾶς, φησί, ταῦτα ποιεῖ. επη 4,26 Ἤκουσά τινων ἑρμηνευσάντων· μία, φησίν, ἀναμάρτητος ὀργὴ ἡ πρὸς τοὺς δαίμονας καὶ τὰ πάθη. Ἢ ὅτι τοῦ ἄνω ἤρτηται, μὴ ἐπιδυέτω, φησίν, ὁ ἥλιος ἐπὶ τῷ παροργισμῷ ὑμῶν, ἵνα μὴ δῶτε χώραν τῷ διαβόλῳ, διὰ τῶν κατὰ τὴν