Fragments on the Epistle to the Hebrews (in catenae) 637 Hebr 1,2-3 whom He appointed heir of all things. Of what things? Of all things, of all things belonging to the pure and divine nature; for the Son is heir and partaker of the paternal substance and authority and power. Then, having said that the Son is heir of the paternal pre-eminences, he also explains how. Through him, he says, the ages were made, that is, the ages are a common work of him and of the Father. But if the ages are a common work of the Father and the Son, then also the things in the ages are in every way common to the Father and the Son; and if the things in the ages, much more still the things 638 after the ages, such as the world and the things in it. Then, lest upon hearing "heir" you should think he was named heir not according to nature but by some grace and adoption, he adds: who being the radiance of His glory, almost saying, "Even if I said the Father 'appointed' him heir, do not think anything lowly or unworthy of God;" for the word "appointed" was not said by me to indicate adoption and that the heir was adopted, but to indicate the Son's reference back to the Father as His cause according to nature and His assent, and so that you might not, by taking the Son to be without cause, alienate him from the paternal kinship, and suppose two principles separated from one another. For this reason the very word "heir" was said by me, so that you might immediately think of the cause from which the inheritance descends, and not suppose him to be unbegotten like the Father. For this reason both "heir" and "appointed" were said by me, which is why I immediately added: "who being the radiance." But if he was not appointed to be radiance, but *was* radiance; for since I said "who being radiance," he was clearly not appointed heir either, except in the manner that I have stated. But see how emphatically and precisely he spoke, saying "radiance," and "being," and "of the glory": for through "radiance" he indicates the Son's procession from the Father according to nature; for nowhere at all does any radiance proceed from anything by grace and adoption—not from the sun, not from fire, not from any other thing from which radiance is by nature wont to proceed. And through "being," that his being radiance is not recent, but is from eternity and is ever-being. Then also he represents the divine dignity through "being"; for so also the Father: "I am who am," he says in the oracle to Moses. Therefore, both "radiance" and "being" are sufficient to represent the procession of the Son from the Father according to nature, and the consubstantial and co-eternal. But he also adds "of glory," in order to say: "of that which is most honorable and belongs to him by substance and of which there is nothing greater in the Father, of that the Son is always the radiance." Do you see how and of what things the Son is heir? Then, clarifying further what was said, he adds: "and the express image of his person," as if to say: He impressed his whole substance and existence in him; he is God, he is sovereign, almighty, creator, and whatever else characterizes the paternal existence. Except for being Father, the Son is all things. Wherefore also he directs and holds together and steers all things by the word of his power. Have you seen a true heir, how he possesses all things of the Father? Then, having spoken the divine and supernatural things concerning the Son, he moves on to the remaining things which are most wondrous, no less supernatural, yet humble so as to seem on hearing lowly and cheap, death and slaughter. But ... 639 Hebr 1,4-5 Inheritance properly belongs to relatives, but not to those who are alienated. Therefore, the assumed flesh also inherited that which was in the Word from the beginning, this being brought down through him. And what is this? To be "Son," for the God of all to be called its Father, the "I have begotten you." The "today" is not indicative of time, but of the Father never being separated from the genuineness of His relation to the Son, as if to say: "Always," he says, "am I thus disposed toward you, not as if the begetting has passed, but as if it is ever present and at every moment beginning but not receiving an end." But consider, lest it rather fits this way: that both were said of Christ, "You are my Son," and "this day I have begotten you," but "You are my Son" insofar as he is the Word—for through "are" he signifies the eternal generation—the

Fragmenta in epistulam ad Hebraeos (in catenis) 637 Hebr 1,2-3 Ὃν ἔθηκε κληρονόμον πάντων. τίνων; πάντων, πάντων τῶν προσόντων τῇ ἀκηράτῳ καὶ θείᾳ φύσει· κληρονόμος γὰρ καὶ μέτοχος τῆς πατρικῆς οὐσίας καὶ ἐξουσίας καὶ δυνάμεως ὁ υἱός. εἶτα εἰπὼν ὅτι κληρονόμος ἐστὶ τῶν πατρῴων πλεονεκτημάτων ὁ υἱός, ἐπεξηγεῖται καὶ πῶς. δι' αὐτοῦ, φησίν, οἱ αἰῶνες ἐποιήθησαν, τοῦτ' ἔστι κοινόν εἰσιν ἔργον οἱ αἰῶνες αὐτοῦ καὶ τοῦ πατρός. εἰ δὲ οἱ αἰῶνες κοινὸν ἔργον πατρὸς καὶ υἱοῦ, καὶ τὰ ἐν τοῖς αἰῶσι πάντως κοινὰ πατρὸς καὶ υἱοῦ· εἰ δὲ τὰ ἐν τοῖς αἰῶσι, πολλῷ ἔτι μᾶλλον τὰ 638 μετὰ τοὺς αἰῶνας, οἷον ὁ κόσμος καὶ τὰ ἐν αὐτῷ. εἶτα ἵνα μὴ κληρονόμον ἀκούσας νομίσῃς οὐ κατὰ φύσιν χρηματίσαι κληρονόμον ἀλλὰ χάριτί τινι καὶ εἰσποιήσει, ἐπάγει· ὃς ὢν ἀπαύγασμα τῆς δόξης, μονονουχὶ λέγων ὡς εἰ καὶ κληρονόμον αὐτὸν εἶπον ὅτι ἔθηκεν ὁ πατήρ, μηδὲν ταπεινὸν ἢ ἀνάξιον θεοῦ ἐννοήσῃς· τὸ γὰρ ἔθηκεν οὐχὶ τῆς εἰσποιήσεως καὶ τοῦ θετὸν εἶναι τὸν κληρονόμον εἴρηταί μοι δηλωτικόν, ἀλλὰ τῆς τοῦ υἱοῦ πρὸς τὸν πατέρα ὡς εἰς αἴτιον κατὰ φύσιν ἀναφορᾶς καὶ συννεύσεως, καὶ ἵνα μὴ ἀναίτιον τὸν υἱὸν ἀπολαβὼν τῆς πατρικῆς συγγενείας ἀλλοτριώσῃς, καὶ δύο ἀρχὰς ἀπεσχισμένας ἀλλήλων ὑπονοήσῃς. διὰ τοῦτο γάρ μοι καὶ αὐτὸ τὸ κληρονόμος εἴρηται, ἵνα τὸν αἴτιον ὅθεν κάτεισιν ἡ κληρονομία, αὐτίκα ἐννοῇς, καὶ μὴ ἀγέννητον ὥσπερ τὸν πατέρα ὑπονοῇς· διὰ τοῦτο γὰρ εἴρηταί μοι καὶ τὸ κληρονόμον καὶ τὸ ἔθηκεν, διὸ ἐπήγαγον αὐτίκα· ὃς ὢν ἀπαύγασμα. εἰ δὲ οὐκ ἐτέθη ἀπαύγασμα εἶναι ἀλλ' ἦν ἀπαύγασμα· ὃς ὢν γὰρ ἀπαύγασμα, ἔφην οὐδὲ κληρονόμος δηλονότι ἐτέθη, ἀλλ' ἢ καθ' ὃν εἴρηταί μοι τρόπον. ὅρα δὲ πῶς ἐμφαντικῶς καὶ ἀκριβῶς εἶπεν, ἀπαύγασμα εἰπών, καὶ ὢν καὶ τῆς δόξης· διὰ μὲν γὰρ τοῦ ἀπαύγασμα τὴν κατὰ φύσιν ἐκ τοῦ πατρὸς πρόοδον τοῦ υἱοῦ δηλοῖ· οὐδὲν γὰρ ὅλως οὐδαμοῦ κατὰ χάριν καὶ εἰσποίησιν πρόεισιν ἀπαύγασμά τινος, οὐκ ἀπὸ τοῦ ἡλίου, οὐκ ἀπὸ τοῦ πυρός, οὐκ ἀφ' ἑτέρου τινὸς ἀφ' οὗ πέφυκεν ἀπαύγασμα προϊέναι. διὰ δὲ τοῦ ὤν, ὅτι οὐ πρόσφατον ἔχει τὸ εἶναι ἀπαύγασμα, ἀλλ' ἐξ ἀϊδίου καὶ ἀεὶ ὤν. εἶτα δὲ καὶ τὸ θεϊκὸν ἀξίωμα διὰ τοῦ ὢν παριστᾷ· οὕτως γὰρ καὶ ὁ πατήρ· ἐγώ εἰμι ὁ ὤν, φησὶ χρηματίζων τῷ Μωϋσεῖ. ἱκανὰ μὲν οὖν καὶ τὸ ἀπαύγασμα καὶ τὸ ὢν τήν τε κατὰ φύσιν πρόοδον παραστῆσαι τοῦ υἱοῦ ἐκ τοῦ πατρὸς καὶ τὸ ὁμοούσιον καὶ συναΐδιον. τὸ δὲ καὶ δόξης προστίθησιν, ἵνα εἴπῃ· τοῦ τιμιωτάτου καὶ κατ' οὐσίαν προσόντος καὶ οὗ μεῖζον οὐκ ἔστιν ἐν πατρί, ἐκείνου ὁ υἱὸς ἀεί ἐστιν ἀπαύγασμα. ὁρᾷς πῶς καὶ τίνων ἐστὶ κληρονόμος ὁ υἱός; Εἶτα ἔτι σαφηνίζων τὸ ῥηθὲν ἐπάγει· καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, οἷον· ὅλην ἐν αὐτῷ ἀπεμάξετο τὴν οὐσίαν καὶ τὴν ὕπαρξιν· θεός ἐστιν, ἐξουσιαστής ἐστιν, παντοδύναμος, δημιουργός, καὶ εἴ τι ἄλλο τὴν πατρικὴν ὕπαρξιν χαρακτηρίζει. πλὴν τοῦ εἶναι πατὴρ πάντα ἐστὶν ὁ υἱός. διὸ καὶ πάντα τῷ ῥήματι τῆς δυνάμεως περιάγει καὶ συνέχει καὶ πηδαλιουχεῖ. εἶδες κληρονόμον ἀληθῶς, πῶς ἅπαντα κέκτηται τὰ τοῦ πατρός; Εἶτα εἰπὼν τὰ θεῖα περὶ τοῦ υἱοῦ καὶ ὑπερφυῆ, μέτεισι καὶ ἐπὶ τὰ λοιπὰ ἃ ὑπερθαύμαστα μέν ἐστιν, οὐδὲν ἔλαττον καὶ ὑπερφυῆ, ταπεινὰ δὲ ὅμως ὡς ἀκοῦσαι δόξαι καὶ εὐτελῆ, θάνατος καὶ σφαγή. ἀλλὰ ... 639 Hebr 1,4-5 Ἡ κληρονομία κυρίως τῶν προσηκόντων γίνεται, ἀλλ' οὐ τῶν ἠλλοτριωμένων. ἐκληρονόμησεν οὖν, ὅπερ ἄνωθεν ἐνῆν τῷ λόγῳ, τοῦτο κατενεχθὲν δι' αὐτοῦ καὶ ἡ προσληφθεῖσα σάρξ. τί δέ ἐστι τοῦτο; τὸ υἱός, τὸ λέγεσθαι τὸν τῶν ὅλων θεὸν πατέρα αὐτῆς, τὸ γεγέννηκά σε. τὸ δὲ σήμερον οὐ χρόνου δηλωτικόν, ἀλλὰ τοῦ μηδέποτε διεσπᾶσθαι τὸν πατέρα τῆς γνησιότητος τῆς πρὸς τὸν υἱόν, οἷον· ἀεί, φησίν, οὕτως πρὸς σὲ διάκειμαι οὐχ ὡς παρελθούσης τῆς γεννήσεως, ἀλλ' ὡς ἐνεστηκυίας διαπαντὸς καὶ καθ' ἑκάστην ἀρχὴν ἀλλ' οὐ τέλος λαμβανούσης. σκόπει δέ, μή ποτε μᾶλλον οὕτως ἁρμόζει· ἄμφω μὲν εἰρῆσθαι ἐπὶ τοῦ Χριστοῦ, τό τε υἱός μου εἶ, καὶ τὸ ἐγὼ σήμερον γεγέννηκά σε, ἀλλὰ τὸ μὲν υἱός μου εἶ καθὸ λόγος τὴν ἀΐδιον γὰρ διὰ τοῦ εἶ γέννησιν σημαίνει τὸ