On that passage: When he will subject all things to him (formerly under the authorship of John Chrysostom)

150 Of the holy John Chrysostom; On the apostolic saying: When all things are subjected to him, then the Son himself will also be subjected to him who subjected 151 all things to him; and on 'I do nothing of myself'; and on the Trinity and that in honor of the Trinity three patriarchs, three priests, three kings, three virtues are mentioned. Yesterday, brothers, our discourse was on the unending kingdom of Christ. While our discourse was at the height of its hearing, and had given sufficient proof to the listeners—and I say sufficient, not in relation to the dignity of what was preached, but to the ability of the one preaching; for there is nothing of such a kind either on earth or in heaven which is able worthily to praise the much-praised dignity of the only-begotten; for many things have been proclaimed beforehand by the prophets concerning the theophany of the Lord, many things have been decreed in the law, many things have been preached by the apostles, many things have been declared by the evangelists, and no one has been able to attain to his dignity. But if so many rivers of the Holy Spirit, having ever-flowing and pure streams, have exhausted human ability, yet have uttered nothing worthy of the divine power, where will the briefest drop of discourse appear when a discourse of such great dignity is set before us? A mortal tongue is not able worthily to praise an immortal nature, the speech of men cannot contain how to praise worthily the world-creating Word of God. What then? We preach as much as we are able, since we are not sufficient for as much as we owe. For in other contests, the victors receive the crowns, but in the labors concerning theology, those who confess to be defeated receive the crowns of good judgment; let us therefore be defeated by speaking and not be condemned by being silent. But since, he says, the unending nature of the kingdom was shown, because he hands over the kingdom to God the Father, that is, the world 152 that was once ruled by sin, but later is ruled by grace, yet the passage 'When all things are subjected to him, then the Son himself will also be subjected to him who subjected all things to him' has been left unexamined, it is necessary to say what is possible, so that our silence may not prepare a stumbling block for the ignorant. But you must all know, brothers, that we have not omitted it willingly, but having delivered the discourse as complete and examined, we thought that what was left over was also clarified by what had come before. For there is one purpose and one principle that both resolves the preceding matters and clarifies the present ones, namely that these things were spoken by the apostle according to the economy; and just as there the 'handing over the kingdom to God and the Father' does not agree with the power of the proclamation, but the expression is introduced superficially on account of the weakness of those who had embraced the polytheistic error—for I gave you milk to drink, not solid food—so also now this is said for the same reason. For everywhere the apostle's purpose is to show that the divine nature is nowhere at variance with itself, nor is the Son opposed to the Father according to the impious opinion of the Jews; for they said, 'This man is not from God, because he does not keep the Sabbath.' Therefore, he introduces one nature free from strife, one concord, one reason, one will, one authority, one God in all, in order to cut out the offshoots of the polytheistic error. For we have shown, as the diligent among the listeners remember, that the same reasoning that bore witness to the dignity of the Father proclaims the dignity of Christ with the same words and syllables; and just as he said there, 'that God may be all in all,' so also 153 concerning the only-begotten, 'But Christ is all in all.' What then does 'He will be subjected' mean? He prepares a remedy for the Hellenic disease; he does not introduce an ecclesiastical dogma,

In illud: Quando ipsi subiciet omnia (olim sub auctore Joanne Chrysostomo)

150 Τοῦ ἐν ἁγίοις Ἰωάννου τοῦ Χρυσοστόμου· Εἰς τὸ ἀποστολικὸν ῥητόν· Ὅταν αὐτῷ ὑποταγῇ τὰ πάντα, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι 151 αὐτῷ τὰ πάντα· καὶ εἰς τὸ Οὐδὲν ἀπ' ἐμαυτοῦ ποιῶ· καὶ εἰς τριάδα καὶ ὅτι εἰς τιμὴν τῆς τριάδος τρεῖς πατριάρχαι, τρεῖς ἱερεῖς, τρεῖς βασιλεῖς, τρεῖς ἀρεταὶ μνημονεύονται. Χθὲς ἡμῖν, ἀδελφοί, ὁ περὶ τῆς ἀτελευτήτου βασιλείας τοῦ Χριστοῦ λόγος ἐγένετο. Τοῦ ἡμετέρου λόγου ἐν ἀκμῇ μὲν γενομένου τῆς ἀκροάσεως, ἀρκοῦσαν δὲ δεδωκότος τοῖς ἀκροαταῖς τὴν ἀπόδειξιν- ἀρκοῦσαν δὲ λέγω οὐ πρὸς τὴν ἀξίαν τοῦ κηρυττομένου, ἀλλὰ πρὸς τὴν δύναμιν τοῦ κηρύττοντος· οὐδὲν γὰρ ἔστι τοιοῦτον οὔτε ἐπὶ γῆς οὔτε ἐν οὐρανῷ, ὃ δύναται ἐπαξίως τὴν πολυΰμνητον ὑμνῆσαι τοῦ μονογενοῦς ἀξίαν· πολλὰ γὰρ τοῖς προφήταις προαναπεφώνηται περὶ τῆς τοῦ κυρίου θεοφανείας, πολλὰ τῷ νόμῳ τεθέσπισται, πολλὰ τοῖς ἀποστόλοις κεκήρυκται, πολλὰ τοῖς εὐαγγελισταῖς διηγόρευται, καὶ τῆς ἀξίας οὐδεὶς ἐφικέσθαι δεδύνηται. Εἰ δὲ τοσοῦτοι τοῦ ἁγίου πνεύματος ποταμοὶ ἀένναα καὶ καθαρὰ τὰ ῥεῖθρα ἔχοντες ἐκένωσαν μὲν τὴν δύναμιν τὴν ἀνθρωπίνην, ἐπάξιον δὲ τῆς θείας δυνάμεως οὐδὲν ἐφθέγξαντο, ποῦ φανήσεται βραχυτάτη λόγου ψεκὰς τοσαύτης ἀξίας λόγου προκειμένης; Οὐ δύναται θνητὴ γλῶσσα ἐπαξίως ἀθάνατον ἀνυμνεῖν φύσιν, οὐ χωρεῖ λόγος ἀνθρώπων τὸν κοσμοποιὸν ἐπαξίως ἀνυμνῆσαι τοῦ θεοῦ λόγον. Τί οὖν· Κηρύττομεν ὅσον ἰσχύομεν, ἐπειδὴ ὅσον ὀφείλομεν οὐκ ἐπαρκοῦμεν. Ἐπὶ μὲν οὖν τῶν ἄλλων ἀγώνων οἱ μὲν νικῶντες τοὺς στεφάνους κομίζονται, ἐπὶ δὲ τῶν περὶ θεολογίας πόνων οἱ ὁμολογοῦντες ἡττᾶσθαι τοὺς στεφάνους τῆς εὐγνωμοσύνης κομίζονται· ἡττηθῶμεν τοίνυν εἰπόντες καὶ μὴ κατακριθῶμεν σιωπήσαντες. Ἀλλ' ἐπειδή, τὸ μὲν γὰρ ἀτελεύτητον, φησίν, ἐδείχθη τῆς βασιλείας, ὅτι παραδίδωσι τὴν βασιλείαν τῷ θεῷ καὶ πατρί, τουτέστι τὴν οἰκουμένην 152 τήν ποτε βασιλευθεῖσαν τῇ ἁμαρτίᾳ, ὕστερον δὲ βασιλευομένην ὑπὸ τῆς χάριτος, καταλέλειπται δὲ ἀνεξέταστα τὸ Ὅταν ὑποταγῇ αὐτῷ τὰ πάντα, τότε αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἀναγκαῖον εἰπεῖν τὰ δυνατά, ἵνα μὴ ἡ ἡμετέρα σιωπὴ ὄλισθον κατασκευάσῃ τοῖς ἀγνώμοσιν. Εἰδέναι δὲ δεῖ πάντας ὑμᾶς, ἀδελφοί, ὅτι ἡμεῖς οὐχ ἑκόντες παραλελοίπαμεν, ἀλλ' ὡς ἐντελῆ τὸν λόγον καὶ ἐξητασμένον παραδεδωκότες ἀπὸ τῶν προλαβόντων ἐνομίσαμεν σεσαφηνῖσθαι καὶ τὸ ὑπολιμπανόμενον. Εἷς γὰρ σκοπὸς καὶ εἷς λόγος ὁ καὶ τὰ προλαβόντα λύων καὶ τὰ προκείμενα σαφηνίζων κατ' οἰκονομίαν τῷ ἀποστόλῳ ταῦτα λελέχθαι· καὶ ὥςπερ ἐκεῖ τὸ παραδιδόναι τὴν βασιλείαν τῷ θεῷ καὶ πατρὶ πρὸς τὴν τοῦ κηρύγματος δύναμιν οὐ συμφωνεῖ, ἀλλ' ἡ λέξις ἐπιπολαίως εἰσάγεται διὰ τὴν ἀσθένειαν τῶν τὴν πολύθεον πλάνην ἐπανῃρημένων-γάλα γὰρ ὑμᾶς ἐπότισα, οὐ βρῶμα-οὕτω καὶ νῦν τῷ αὐτῷ λόγῳ καὶ τοῦτο λέγεται. Πανταχοῦ γὰρ τῷ ἀποστόλῳ σκοπὸς δεῖξαι οὐδαμοῦ διαστασιάζουσαν τὴν θείαν φύσιν πρὸς ἑαυτὴν οὐδὲ τὸν υἱὸν ἀντιστατοῦντα τῷ πατρὶ κατὰ τὴν ἀσεβῆ τῶν Ἰουδαίων ὑπόληψιν· ἔλεγον γὰρ ὅτι Οὗτος οὐκ ἔστι παρὰ τοῦ θεοῦ, ὅτι τὸ σάββατον οὐ τηρεῖ. Μίαν οὖν εἰσάγει φύσιν ἀστασίαστον, μίαν ὁμόνοιαν, ἕνα λόγον, ἓν θέλημα, μίαν ἐξουσίαν, ἕνα θεὸν ἐν πᾶσιν, ἵνα τῆς πολυθέου πλάνης ἐκτέμῃ τὰ βλαστήματα. Ἀπεδείξαμεν γάρ, ὡς μέμνηνται οἱ φιλόπονοι τῶν ἀκροατῶν, ὅτι ὁ αὐτὸς λόγος ὁ τῷ πατρὶ τὴν ἀξίαν προςμαρτυρήσας ταῖς αὐταῖς λέξεσι καὶ ταῖς συλλαβαῖς τὴν ἀξίαν κηρύττει τοῦ Χριστοῦ· καὶ ὥςπερ ἐκεῖ εἶπεν· Ἵνα ᾖ ὁ θεὸς τὰ πάντα ἐν πᾶσιν, οὕτως καὶ 153 ἐπὶ τοῦ μονογενοῦς· Ἀλλὰ τὰ πάντα ἐν πᾶσι Χριστός. Τί οὖν βούλεται τὸ Ὑποταγήσεται; Φάρμακον κατασκευάζει τῆς ἑλληνικῆς νόσου· οὐ δόγμα ἐκκλησιαστικὸν εἰςάγει,