On the True Faith, to the Princesses Arcadia and Marina
De recta fide ad Arcadiam
Cyril of Alexandria (c. 376–444) carried his case against Nestorius beyond bishops to the imperial court itself, lobbying the household of Theodosius II while the council gathered at Ephesus.
On the True Faith comprises two treatises written as the crisis broke for the women of that household — the princesses Arcadia and Marina, and the Augustas Pulcheria and Eudocia — arguing that Mary is truly Theotokos, Mother of God, because her Son is one divine person.
This volume holds both court treatises. The companion treatise To Theodosius, which already has a modern English version, is not included.
© 2026 SaneApps. This translation is free to share and adapt, even commercially, as long as you credit SaneApps. Draft translation, prepared with AI assistance and not yet independently reviewed. Verify against the original before citing. Translated from Pusey, Sancti patris nostri Cyrilli archiepiscopi Alexandrini De recta fide ad reginas (Oxford, 1877).
Address to the most pious ladies§1
1An address to the most pious ladies.
I would call you an honor for the whole world, and the pride of the holy churches of Christ our common Savior — his brides, most pious and God-loved queens. The many-colored beauty of virtue flashes on you, a beauty sweet and plain to the eyes of the Godhead. Study and zeal have already brought it to pass. What remains is to shine by a right faith that nothing shakes.
Somewhere the wise Paul writes — truly learned in the law, and the one who served as priest of Christ’s mystery among the nations — “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord.” (1 Corinthians 15:58)
For where right and spotless faith keeps step with the boasts that come from good works, and the two enter on equal footing,
Greek · §1
ΠΡΟΣΦΩΝΗΤΙΚΟΣ ΤΑΙ͂Σ EYZEBEZTATAIZS AEZIIOINAIZ,
ZEMNOAOTCHMA μὲν οἰκουμενικὸν, καύχημα δὲ τῶν ἁγίων ἐκκλησιῶν τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ φαίη
αὐτοῦ νύμφας, εὐσεβέσταται καὶ θεοφιλέσταται βασιλίδες, αἷς τὸ παμποίκιλον τῆς ἀρετῆς ἐναστράπτει κάλλος, τὸ τοῖς τῆς θεότητος ὀφθαλμοῖς ἡδύ τε καὶ γνωριμώτατον" μελέτῃ δὲ καὶ σπουδῇ μᾶλλον δὲ ἤδη κατώρθωται, καὶ δεῖν ὦν το πίστει διαπρέπειν ὀρθῇ καὶ κατ᾽ οὐδένα τρόπον σεσαλευμέ. γράφων δέ που φησὶν ὁ σοφώτατος Παῦλος, ὁ νομομαθὴς ἀληθῶς καὶ τὸ τοῦ Χριστοῦ τοῖς ἔθνεσιν ἱερουργῆήσας μυστήριον ““Ὥστε ἀδελφοί μου ἀγαπητοὶ, ἑδραῖοι γίνεσθε, * ἀμετακίνητοι, περισσεύοντες ἐν τῷ ἔργῳ τοῦ Κυρίου ἐς πάντοτε." ὅπου γὰρ πίστις ὀρθὴ καὶ ἀμώμητος τοῖς ἐξ
Concilio Chalcedonensi) sub titulo τοῦ αὐτοῦ ἐκ τῆς ἐπιστολῆς τῆς Trpós τὰς βασιλίσσας, ἀρκαδίαν δὲ xal μαρίναν. — tit. exhibent C. Comm. ς exhibent C.
3. δεσποίναις] βασιλίσσαις Edd. B. πάντα (sic) C. παντὸς (sic) Comm. ἡμῶν ἀπά, σωτῆρος ἡμῶν Ἰησοῦ Edd. 8. πᾶν ποικίλον C. Comm. ἐναστράπτει C. Comm. ἐναπαστράπτει Cod. Ed. Rom. ἐπαναστράπτει Avb. IO. δεῖν] δὴ Edd. 1I. διαπρέπειν] διαπρέπει Edd. I2. γράφει---φησὺ
Praise deferred; virgin courts and temples§2
2there you will find perfection in every good thing, and what stands sound for holiness.
So every word we have trails behind the renown that is already yours, and admits defeat without a blush. It may even deserve pardon if it fears to praise what it cannot reach.
If speech could do what it longs to do, it would stand charged with weakness for delaying. No one should clear that delay by calling it laziness. Why wound people you could have adorned with praise of virtue, by choosing silence instead?
But if speech goes slack, fears, and admits defeat, we will not blame it so much as you — you who are so public that the surpassing weight of your own brave acts has made even the speeches that usually dress everyone look like nothing.
Royal blood has come down to you from long ago, and it still runs, as we believe. Yet look: you also take hold of the kingship in Christ, and you are eager to think and to do what pleases him — shining by works and by a faith without blame, brightening your courts and the emperors’ with the glory of virginity, and raising costly temples to Christ.
He has given this too, with the rest, to your holy souls.
So I will take a word from the holy writings: “Rejoice in the Lord always; again I will say, rejoice. Let your fairness be known to all people.” (Philippians 4:4–5)
It is known, then, and cried abroad even to those throughout
Greek · §2
ἔργων ἀγαθῶν αὐχήμασιν εὖ μαλα συμῴφερεται koi ἰσο-
Üpouov ἔχει τὴν εἰσβολὴν, ἐκεῖ που πάντως εἴη ἂν ἐν παντὶ
καλῷ τελειότης καὶ τὸ ἀρτίως ἔχον εἰς ἁγιασμόν. λόγος μὲν οὖν ἅπας ὁ ἐν ἡμῖν, τῆς ἐνούσης ὑμῖν εὐκλείας κατόπιν
ε ἔρχεταε καὶ ὁμολογεῖ τὴν ἧτταν, ἐρυθριάσας οὐδέν" εἴη δ᾽ e ἃ 4 ’ y 4 ’᾽ ᾽ σι φ » E dy καὶ συγγνώμης ἄξιος, εἰ δέδιεν ἐπαινεῖν ὧν οὐκ àv ϑι ^ 9 , φ b] h! E d N , ^ ἐφίκοιτο τῆς ἀξίας. ei μὲν γὰρ ἔχει τὸ δύνασθαι koropÜoUv
ro ποθούμενον, διαβεβλήσεται μὲν, πολὺ νοσήσας ro ἀδρανές"
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ὄντας ἀπεφήνατε. αἷμα μὲν γὰρ ὑμῖν ἄνωθεν καὶ ἐκ μακρῶν
ἥκει χρόνων TO βασιλικὸν, παρατείνει δὲ kal εἰς δεῦρο kai ἔτι καθὰ πεπιστεύκαμεν. ἀλλ᾽ ἰδοὺ δὴ καὶ μάλα σαφῶς, καὶ τῆς ἐν Χριστῷ βασιλείας ἐπιδραττόμεναι, τὰ αὐτῷ δοκοῦντα
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τῶν ἱερῶν γραμμάτων “ Χαίρετε ἐν Κυρίῳ πάντοτε, παλιν “Ὁ
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ri Cod. 8. νοήσας τὴν om. C.
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37. σιωπηθήτω pro γνωσθήτω (sic) C. Comm.
Gift of the booklet; creed begins§3
3every land and city — like an image that carries the beauty of piety toward Christ in its drawing — it has shone out clearly and been judged worthy of every wonder.
I thought I ought also to hand a spiritual gift to women already sound toward every good, as to holy brides of Christ: this little book I have freshly worked. It can give no small help, I think, to those who will read it.
Those taught — or rather talked into — wrong thoughts about Christ our common Savior it will lead back and initiate well. Those who already walk with a right mind and dwell in the doctrines of the truth it will make safer still, by many findings from good thoughts and by proofs from the God-breathed Scripture.
For the reader will learn that Emmanuel is God by nature and in truth, and that because of him the virgin who bore him is God-bearer.
Those who fear both to say this and to think it have not grasped, as one would expect, how deep the mystery of piety is.
I take it I must say in brief the apostolic and gospel tradition made concerning Christ the master of all, the aim of all God-breathed Scripture upon him, and wherever the force of the doctrines of the truth looks.
We believe, then, in one God, the Father almighty, maker of all things visible and invisible; and in one Lord, Jesus the Christ, his Son, begotten by nature from him before every age and time. For he is without beginning in time with his own Begetter, and co-eternal with him, seated with him and equal in glory, crowned with equality in every respect — for he is the imprint and radiance of his (Hebrews 1:3)
Greek · §3
πᾶσαν χώραν τε καὶ πόλιν, καθάπερ τις εἰκὼν, γραφὴν
ἔχουσα τῆς εἰς Χριστὸν εὐσεβείας τὸ κάλλος, διέλαμψι
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μετρίαν παρέχειν δυνάμενον, ὥς γε οἶμαι, τοῖς ἐντευξομένοις
τὴν ὄνησιν. τοὺς μὲν γὰρ οὐκ ὀρθὰ φρονεῖν δεδιδαγμένους ἤγουν ἀναπεπεισμένους περὶ τοῦ πάντων ἡμῶν Σωτῆρος
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ποτε βλέποι τῶν τῆς ἀληθείας δογμάτων ἡ δυναμις. Πιστεύομεν τοίνυν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, πάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν᾽ καὶ εἰς ἕνα Ἰζύριον
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I. πόλιν τε καὶ χώραν C. Comm.
. ἀληθῶς pro ἐφ ἀντ C. Comm. 6. πονηθὲν ἐμοὶ hoc ordine C. Comm, βιβλίον 3. EM. 4. ἔχειν C. Comm. 9. ἡμῶν om. C. Comm. 17. δεδιότι (sic) C. 19. ἣν] ἢ ἦν Aub.
Trinity; Word made flesh; Theotokos§4
4hypostasis. We likewise believe in the Holy Spirit, not counting him a stranger to the divine nature; for he is poured out from the Father by nature through the Son upon creation.
So the holy and worshiped Trinity is understood as one, same in substance, and one in the identity of glory.
We say that this same Only-begotten Word, begotten beyond speech from the substance of God the Father, maker of the ages, the one through whom and in whom all things are, the true light, the nature that gives life to all — for he has appeared as life from the Father’s life — in the last times of the age, when the Father was pleased to save the race on earth that had fallen under a curse and been brought down by sin into death and decay, took hold of Abraham’s seed, as the Scriptures say, shared blood and flesh — that is, became human — and taking flesh and making it his own, was born in the flesh through the holy God-bearer Mary (Hebrews 2:16).
Yet though he became as we are and put on the slave’s form by the plan of the economy, he remained in the deity and lordship that are his by nature. He did not stop being God when he became flesh — that is, when he became as we are, a human. Because he is unchangeable by nature as God, remaining what he always was and is and will be, he has also been named Son of Man (Philippians 2:7).
And since he came down willingly into the measures of humanity — for he lowered himself into emptying — he also had to endure birth from a woman. His divine nature did not take a beginning of being when he is said to have been born according to the flesh. He was, and is, as I said, the Word from God the Father by nature and in truth.
And since the one from the holy virgin is not thought to be simply a human like us
Greek · §4
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ὥμενοι" koi γάρ ἐστιν ἐκ Πατρὸς φυσικῶς προχεόμενον δὲ. Υἱοῦ τῇ κτίσει. νοεῖται γὰρ οὕτως μία τε καὶ ὁμοούσιος καὶ
5ἐν ταυτότητι δόξης ἡ ἁγία kai προσκυνουμένη Τριάς. φαμὲν δὲ ὅτι αὐτὸς ὁ ἐκ τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς ἀποῤῥή- o
τως γεγεννημένος Μονογενὴς αὐτοῦ Λόγος, τῶν αἰώνων
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ποιητῆς, ὃ δι οὗ τὰ πάντα kal ἐν ᾧ τὰ πάντα, τὸ φῶς ro
ἀληθινὸν, ἡ πάντα ζωογονοῦσα φύσις" ζωὴ yàp πέφηνεν ὡς
ro ἐκ ζωῆς τοῦ Πατρός" ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς, εὐδοκή-
σαντος τοῦ Πατρὸς ἵνα σώσῃ TO ἐπὶ γῆς γένος πεπτωκὸς εἰς ἀρὰν καὶ διὰ τῆς ἁμαρτίας κατακομισθὲν εἰς θάνατον καὶ
φθορὰν, σπέρματος ᾿Αβραὰμ ἐπελάβετο, κατὰ τὰς γραφὰς, d o.ii.16, καὶ κεκοινώνηκεν αἵματος καὶ σαρκὸς, τουτέστι, γέγονεν 10. τ4.
i5 ἄνθρωπος, καὶ σάρκα λαβὼν kai ἰδίαν αὐτὴν ποιησάμενος,
ἐγεννηθη σαρκικῶς διὰ τῆς ἁγίας καὶ θεοτόκου Μαρίας.
ἀλλὰ καίτοι καθ᾽ ἡμᾶς γεγονὼς kai τὴν τοῦ δούλου μορφὴν
οἰκονομικῶς ὑποδὺς, μεμένηκεν ἐν τῇ κατὰ φύσιν θεότητι καὶ
κυριότητι' οὐ γὰρ πέπταυται τοῦ εἶναι Θεὺς εἰ καὶ γέγονε
οσὰρξ,, τουτέστι, kaÜ ἡμᾶς Te καὶ ἄνθρωπος, ἐπειδὴ δὲ
ἄτρεπτος kara φύσιν ὡς Ocos, ueuevgkos ὅπερ ἦν aei καὶ e ἔστε καὶ ἔσται, κεχρημάτικεν καὶ υἱὸς ἀνθρώπου.
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ς καίως καὶ γέννησιν τὴν ἐκ γυναικὸς, ovk ἀρχὴν τοῦ εἶναι
λαβούσης τῆς θείας αὐτοῦ φύσεως ὅτε κατὰ σάρκα yeyev- νῆσθαι λέγεται: ἀλλ᾽ ἦν μὲν καὶ ἔστιν, ὡς ἔφην, ἐκ Θεοῦ ἃ 45 A. Πατρὸς φυσικῶς τε καὶ ἀληθῶς ὃ Λόγος. ἐπειδὴ δὲ οὐκ
ἄνθρωπος ἁπλῶς νοεῖται καθ᾽ ἡμᾶς ὁ ἐκ τῆς ἁγίας παρθένου 1—5 citat (sub titulo κυρίλλου ἐκ τοῦ λόγου τοῦ πρὸς τὰς βασιλίδας) t. fol. 187 v. 1. τὸ om. C. Comm. habet t. 2. αὐτοῦ t. καταλογιζόμενον ÀAub. 3. ἐκ πατρὸς ] τὸ ἐκ πατρὸς ἐκπορευόμενον (perperam) t. 4. γεγενημένος C.
Theotokos; one Son; death and resurrection§5
5— not a mere human begotten from her, but the Word himself enfleshed, with a body from her as his own. That is why he is said to have been begotten in the flesh: he makes the begetting of his own flesh his.
Those who senselessly deny that the holy virgin is God-bearer are forced to say there are two sons of God. For if she did not bear in the flesh the enfleshed God, they must admit — willing or not — that she bore only a common human, with nothing more than we have.
Then how will every knee bend to him, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father? How do angels worship him, and the holy host of the highest powers? Has all heaven, with us, served a common human? God forbid (Philippians 2:10–11).
We worship Emmanuel as true God. He is not otherwise to be worshiped unless we believe that the Word from God, whom all creation worships, became flesh according to the Scriptures — not changed into flesh, but taking flesh from the holy virgin, as I said, and enduring a human birth with us — so that, having become human, he might die for us in a human way and rise in a divine way, having trampled the power of death.
Only so could we too, as conquerors in Christ, overpower sin, put off corruption, and escape death, and cry out in the joy that is in Christ: “Where, O death, is your victory? Where, O Hades, is your sting?” (1 Corinthians 15:55)
For just as we fell in Adam — if Emmanuel were only a common human, how would a human’s death help human nature? And yet many
Greek · §5
γεγεννημένος, ἀλλ᾽ αὐτὸς σαρκωθεὶς ὁ Λογος καὶ ἰδιον ἔχων σῶμα τὸ ἐξ αὐτῆς, διὰ τοῦτο λέγεται γεγεννῆσθαι σαρκικῶς, ὡς τῆς ἰδίας σαρκὸς τὴν γέννησιν οἰκειούμενος. οἱ δὲ λέγοντες ἀσυνέτως θεοτόκον οὐκ εἶναι τὴν ἁγίαν παρθένον, ἐκπίπτουσιν ἀναγκαίως εἰς τὸ δύο λέγειν υἱοὺς τοῦ Θεοῦ. εἰ γὰρ μὴ:
b réroke σαρκικῶς σαρκωθέντα Θεὸν ἡ ἁγία παρθένος, πᾶσα πως ἀνάγκῃ καὶ οὐχ ἑκόντας αὐτοὺς ὁμολογεῖν, ὅτι κοινὺν γεγέννηκεν ἄνθρωπον, οὐδὲν ἔχοντα παρ᾽ ἡμᾶς τὸ πλεῖον.
εἶτα πῶς αὐτῷ κάμψει “πᾶν γόνυ koi πᾶσα γλῶσσα ἐξο- * μολογήσεται ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν «oi τὸ * Πατρός ;" πῶς αὐτῷ προσκυνοῦσιν ἄγγελοι καὶ τῶν
ἀνωτάτω δυνάμεων ἡ ἁγία πληθύς ; ἄρ᾽ οὖν ἀνθρώπῳ κοινῷ λελάτρευκε μεθ᾽ ἡμῶν καὶ σύμπας ὁ οὐρανός ; μὴ γένοιτο.
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κέντρον gov 490p; ὥσπερ yop ἐν Αδαμ πεπτώκαμεν,
φ v ^ [1 e Et δε ἄνθρωπος ἦν κοινος ὁ ἘΞμμανουὴλ, πῶς ἂν ὠφέλησε
τὴν ἀνθρώπου φύσιν ὃ ἀνθρώπου Üavaros; καῖτοι πολλοὶ
I. γεγενημένος C. 4. ἐμπίπτουσιν Edd. -12 citant e, Niketas
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One death saves; one Lord, one faith, one baptism§6
6holy prophets died before — famous Abraham, Isaac and Jacob, Moses and Samuel, and the holy ones after them. Their death did the human race on earth no good. Christ’s death has saved it.
For he offered his own flesh for us, and by giving it to death for our sake he freed everyone from death’s bonds. One who died for all was enough — the one worth more than all — because he is by nature God, the Word from the Father, and the body offered for us as a fragrant aroma to God the Father is his own (Ephesians 5:2).
So it is impious, and among the wildest errors, to split the one Lord Jesus Christ into two sons. The wisest Paul will stand against them when he says: “One Lord, one faith, one baptism.” (Ephesians 4:5)
If the Lord is one, and they then cut the one into two sons, to which do we assign the glory of lordship? To the Word sprung from the Father? The name and the reality of lordship fit him above all, and he is truly Master of all. Then where do we put the other? He will lie outside lordship, yielding to the one who already was, and who is raised beyond compare.
Or will we fasten lordship’s glory on the one from the woman, as they say when they pull them apart? Then how is the Word from God the Father Lord, if — when Scripture says there is one Lord — we hand the name of lordship to a bare human? How is there one faith? Or one baptism?
If some make two sons, in whom do we believe? Only their ignorance would invent whose name we were baptized into, when baptism is one.
But your shrewdness surely sees that the argument on this point is drunk
Greek · §6
προαπέθανον ἅγιοι προφῆται, ᾿Αβραὰμ ἐκεῖνος ὁ διαβόητος,
᾿Ισαὰκ καὶ laxo, Μωσῆς τε καὶ Σαμουὴλ καὶ οἱ καθεξῆς
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ἀξιώτερος, ὅτε καὶ φύσει Θεὸς ὁ ἐκ Πατρός ἐστι Λόγος,
καὶ ἴδιον αὐτοῦ τὸ σῶμα τὸ ὑπὲρ ἡμῶν εἰς ὀσμὴν εὐωδίας
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o τῷ προὐπάρχοντι καὶ ἀσυγκρίτως ὑπερηρμένῳ. ἀλλὰ τῷ 9 ἐκ γυναικὸς, ὡς αὐτοί φάσιν ἀποδιιστάντες, τὴν τῆς κυριότη- τος ἀνάψομεν δόξαν ; εἶτα πῶς ἔσται Κύριος ὁ ἐκ Θεοῦ Πατρὸς Λόγος, εἴπερ ὄντος ἑνὸς Κυρίου, κατὰ τὰς γραφὰς, ἀνθρώπῳ Ψιλῷ τὸ τῆς κυριότητος ὄνομα χαριούμεθα; πῶς
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I. ἀπέθανον C. Comm. 3. οὐδὲ (sic) C. 6. αὐτὸν C. ἑαυτὸν Comm.
μένον Cod. I2. ἀντιτετάξεται Cod. ἀντιτάξεται Comm. Edd. I3. οὕτω
21. φησι Ὁ. ἀποδιιστάντες om. C. Comm. 26. πιστεύσομεν Cod.
False piety mask; many lords vs one Lord§7
7and shaken into what is ugly — or rather already bent toward the last impiety.
I think that as you search his divine mystery with a sharp eye of mind, you see those who want to snatch people away. They mold a pious mask onto their own words, yet they themselves are sharper than any missile.
As far as truth’s force goes, they deny the Master who bought them — that is, Christ. But fearing the grief of those who are used to piety, and their admirable zeal, they confess that the one born from the holy virgin is also God, and Lord, and Son of God (2 Peter 2:1).
If a simple hearer takes their words, he will likely think they speak what is right and fitting, and not out of step with the doctrines of the truth. But if someone chooses to thin them by inquiry and put what they say to an exact test, he will not find it simple.
For “there are many gods and many lords in heaven and on earth,” as the blessed Paul writes to us, “yet for us there is one God, the Father, from whom are all things and we for him, and one Lord, Jesus Christ, through whom are all things and we through him.” (1 Corinthians 8:5–6)
When we name Jesus Christ, we mean the Word from God the Father who has appeared in human form — not holding dignity as a share of grace imported from outside, but being in truth what he is believed to be.
Being God by nature even without flesh, he remained God also with flesh. Being Son by nature even before flesh, he remained Son also when he became flesh. Being truly Lord of all, in such a
Greek · §7
ἐπὶ τούτῳ λόγον, καὶ κατασειόμενον εἴς τε τὸ ἀκαλλὲς,
μᾶλλον δὲ ἤδη koi πρὸς ἐσχάτην ἀσέβειαν ἀπονενευκοτα. 4 δ t€ ^ ^ ^ , οἶμαι δὲ δὴ ὑμᾶς TO θεῖον αὐτοῦ πολυπραγμονούσας μυστή- , ^ [4 » ^ * , "Δ 9 ριον, ὀξεῖ διανοίας ὄμματι καθορᾶν τοὺς συναρπάζειν ἐθέ- λοντας, καὶ προσωπεῖον μὲν εὐσεβὲς τοῖς ἰδίοις περιπλατ- 5 τοντας λόγοις, βολίδος γεμὴν ἁπάσης ὀξύτερον ἔχοντας
28.Pet.e αὑτούς. ἀρνοῦνται μὲν yàp, ὅσον ἧκεν εἰπεῖν eig δυναμιν
ἀληθείας, TOv ἀγοράσαντα αὐτοὺς δεσπότην, τουτέστι,
Xpiwrrov: δεδιότες δὲ τῶν εὐσεβεῖν εἰωθότων τὰς ἐπὶ τῷδε
λύπας, kai μέντοι kai ζῆλον τὸν ἀξιάγαστον, ὁμολογοῦσιν 1o σ , ^ , , ὅτι kai Θεὸς ἐστιν 0 ἐκ τῆς ἁγίας παρθένου γεγεννημένος,
καὶ μὴν ὅτι καὶ Kupios καὶ Yios τοῦ Θεοῦ. καὶ εἰ μέν τις
τῶν ἁπλῶν τοὺς παρ᾽ αὐτῶν δέξηται λόγους, νομιεῖ που kara
Ν » Ν , M i 0» ἡ 4 s ^ ^ 3 ’ ᾽ 47 A.a TO εἰκὸς opÜa καὶ eikora λέγειν, καὶ τοῖς τῆς ἀληθείας ovk
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πλὴν ὅταν Ἰησοῦν Χριστὸν ὀνομάζωμεν, τὸν ἐκ Θεοῦ
Π hj A /, φ ΕῚ 0 , ^ , r4 arpos Aoyov ἐν ἀνθρωπείᾳ μορφῇ mepnvora σημαίνομεν,
οὐκ ἐν χάριτος μέρει kai ἐπακτὸν ἔχοντα ἔξωθεν τὸ ἀξίωμα,
ἀλλα Ovra τοῦτο kara αληθειαν ὁπερ εἰναι πεπίστευται. :ς
Θεὸς γὰρ àv φύσει καὶ δίχα aapkos, μεμένηκε Θεὸς καὶ μετα
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καὶ ὅτε γέγονε σὰρξ, καὶ κύριος ὧν ἀληθῶς τῶν ὅλων, ἐν τοιᾷδε
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Why they fear Theotokos; Athanasius cited§8
8order again, and having come to be in humanity.
So if they say that the one born from the holy virgin is true God — that is, the Word from God the Father united by nature to flesh — why do they fear to confess that the holy virgin is God-bearer?
Their aim is to pretend and say, “Yes, he is also God and Lord and sits with the Father,” while they do not think so in truth. They say the glory of sonship and lordship was given, as a share of grace and by advancement, to a common human like us born from the holy virgin.
But the word God-bearer was already customary even with the holy fathers before us, who are admired for right faith, and still with all under heaven, so to speak. I thought I had to declare that as true.
So that I may not seem to say whatever comes to mind without testing it, I have gathered from the books they wrote in the churches what serves this point, set it beside my case as proof, and will seal my own words into the truth.
So the truly thrice-blessed Athanasius, famous for piety, who was in his time bishop of the church of the Alexandrians, said this about Christ in the treatise on the incarnation: “For we confess,” he says, “that he is Son of God and God according to spirit, son of man according to flesh — not two natures as the one Son, one to be worshiped and one not, but one nature of the God Word enfleshed—
Greek · §8
πάλιν ὁρᾶται τάξει kai ἐν ἀνθρωπότητι γεγονώς. οὐκοῦν εἰ o
Θεὸν ἀληθινὸν εἶναι λέγουσι τὸν ἐκ τῆς ἁγίας παρθένου
γεγεννημένον, τουτέστι, τὸν ἐκ Θεοῦ Πατρὸς Λογον κατὰ ’ σι [. 4 L4 φυσιν ἑνωθέντα σαρκὶ, διατί δεδίασιν ὁμολογεῖν ὅτι Ücorokog "51 R.
βέστιν ἡ αγία παρθένος ; ἀλλα σκοπὸς αὑτοῖς ὑποπλαττεσθαι
μέν καὶ λέγειν, ὁτι ναὶ καὶ Θεὸς ἐστι καὶ Kvpios καὶ avve-
ópevet τῷ Πατρί" φρονοῦσι γεμὴν οὐχ οὕτω κατὰ ἀλήθειαν,
aÀÀ ὡς ἐν χάριτος μέρει καὶ ὡς ἐκ προκοπῆς δεδοσθαι
φασὶ τῷ ἐκ τῆς ἁγίας παρθένου κοινῷ καθ᾽ ἡμᾶς ἀνθρώπῳ d
to γεγεννημένῳ, τὴν re τῆς υἱότητος καὶ κυριότητος δόξαν.
Ori. δὲ ἡ Ücorokos φωνὴ kai αὐτοῖς γέγονε συνήθης τοῖς
πρὸ ἡμῶν ἁγίοις πατρᾶσιν, oi kai ἐπ᾽ ὀρθῇ θαυμάζονται
πίστει, καὶ εἰς δεῦρο πᾶσι τοῖς ἀνὰ πᾶσαν, ὡς ἔπος εἰπεῖν,
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ἐκείνοις πεποιημένων βιβλίων ἐν ἐκκλησίαις, τὰ εἰς τοῦτο
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o0 γενόμενος κατὰ καιροὺς τῆς Αλεξανδρέων ἐκκλησίας ἐπί-
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dentibus titulum ᾿Αθανασίον ἐπισκόπου ᾿Αλεξανδρείας ἐκ τοῦ περὶ σαρκώσεως λόγον.
Athanasius: one Son; flesh suffers, deity impassible§9
9— worshiped, and worshiped with his flesh in one worship. Not two sons: one a true Son of God who is worshiped, and another a human from Mary who is not worshiped, made a son of God by grace as humans are. But the one from God, as I said — one Son of God and God, himself and no other — also born from Mary according to the flesh in the last days, as the angel said to the God-bearer Mary when she asked, “How will this be, since I do not know a man?” — “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the holy one who is born will be called Son of God.” (Luke 1:34–35)
So the one born from the holy virgin is Son of God by nature and true God, not by grace and sharing. Only according to the flesh from Mary is he human; according to the Spirit he himself is Son of God and God.
He suffered our sufferings according to the flesh, as it is written, “Christ suffered for us in the flesh,” (1 Peter 4:1) and again, “He who did not spare his own Son, but handed him over for us all.” (Romans 8:32) Yet he remained impassible and unchanged according to the deity, as the prophet says: “I am God, and I do not change.” (Malachi 3:6)
He died our death according to the flesh for our sins, so that he might destroy death through the death for us, as the apostle says: “Death was swallowed up in victory. Where, O death, is your victory? Where, O Hades, is your sting?” (1 Corinthians 15:54–55) And again: “Christ died for our sins according to the Scriptures.” Immortal, too, and
Greek · §9
μένην, καὶ προσκυνουμένην μετὰ τῆς σαρκὸς αὐτοῦ μιᾷ προσκυνήσει" οὐδὲ δύο υἱοὺς, ἄλλον μὲν υἱὸν Θεοῦ ἀλη- θινὸν καὶ προσκυνούμενον, ἄλλον δὲ ἐκ Μαρίας ἄνθρωπον μὴ προσκυνούμενον, κατὰ χάριν υἱὸν Θεοῦ γενόμενον às καὶ ἄνθρωποι: ἀλλὰ τὸν ἐκ Θεοῦ, ὡς ἔφην, ἔνα Yiov;
» Θεοῦ kal Θεὸν, αὐτὸν, kal ovk ἄλλον, koi ἐκ Μαρίας
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Athanasius anathemas; Atticus on kenosis§10
10remaining beyond death’s grasp because of the deity.
“But if anyone teaches otherwise from the divine Scriptures — saying one son of God and another, the human from Mary made a son by grace as we are, so that there are two sons, one Son of God by nature from God, and one by grace, the human from Mary — or if anyone says our Lord’s flesh is from above and not from the virgin Mary, or that the deity was turned into flesh, or confused, or altered, or passible, or that our Lord’s flesh is not to be worshiped as a human’s flesh, and not worshipable as the flesh of Lord and God — the holy catholic church anathematizes that person, persuaded by the divine apostle who says, ‘If anyone proclaims to you a gospel contrary to what you received, let him be anathema.’” (Galatians 1:9)
So much for the blessed Athanasius. I think I should also set beside him voices of other holy bishops with the same aim.
From bishop Atticus: “Today Christ the Master took on the birth that belongs to love of humankind; the worth of deity was already his.” Then he adds again: “The Word of love for humankind is emptied, though his nature cannot be emptied; for he emptied himself, taking a slave’s form. The fleshless one is enfleshed for you; for the Word became flesh. He who cannot be touched, because his nature is bodiless, is handled. The one without beginning comes under a bodily beginning. The perfect one grows. The unchangeable advances. The rich one is born in an inn. He who wraps the heaven in clouds is wrapped in swaddling cloths.” (Philippians 2:7) (John 1:14)
Greek · §10
σ e Α ^ ^ ^ οὕτως “ΕΠ δέ τις mapa ταῦτα ἐκ τῶν θείων γραφῶν
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Antiochus; Amphilochius; Ammonius§11
11From bishop Antiochus: “For yesterday, in undefiled birth pangs, the life-bearer, the fair-bearer, the great-bearer, the light-bearer, the hope-bearer, the God-bearer, the strange-bearer, the virgin-mother Mary brought us a Savior.” (John 1:14)
From Amphilochius, bishop of Iconium, from the treatise on the birth according to the flesh: “The truth was made known, grace came, and life appeared. The Son of God, the Word from God, became flesh for us, so that he might raise mortals into eternal life and wake them from the dead. The maker of all things, who is before all creation, visible and invisible, coexisting immortal with the Father alone and the Spirit — see, today he is born to us from a virgin, without any sin, without a human father.” (1 Timothy 2:6)
From Ammonius, bishop of Adrianople: “For he too said somewhere about the Word of God: But if he himself is God by nature, as God’s Only-begotten Son, and in taking the slave’s form was also counted worthy to be called firstborn son of the holy virgin, he gave himself as a ransom for all.” He goes on: “I have already shown the impiety into which the Arians fall when they say the God-bearer Mary needed the sacrifices then offered under the law for women who give birth.”
Greek · §11
e ᾿Αντιόχου ἐπισκόπου.
» Or χθὲς ἀχράντοις λοχείαις σωτῆρα ἡμῖν, ἡ ζωοτόκος, » 7) καλλιτόκος, ἡ μεγαλοτόκος, ἡ φαεσφύρος, ἡ ἐλπιδοφόρος, » ἦ θεοτόκος, ἡ ξενοτόκος, ἡ παρθενομήτωρ ὥδινε Μαρία."
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21. προσάγει C. Comm.
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Chrysostom; Severianus; Vitalis§12
12From John, bishop of Constantinople, on the divine birth. He says of the holy virgin: “Instead of a sun, he says, she contains without limit the sun of righteousness. Nature’s order is overcome; for he willed, he was able, he came down, he saved — all things run together for God. Today the One who is is born, and the One who is becomes what he was not. Being God, he becomes human without leaving off being God. He did not become human by departing from deity, nor become God by climbing up from humanity. Being Word, he became flesh without suffering change; his nature remained unchanged.” (Malachi 4:2) He adds: “He who sits on a high and lifted throne is laid in a manger. The untouchable, simple, bodiless one is wrapped by human hands. He who breaks the bonds of sin is tangled in swaddling cloths.” (Isaiah 6:1)
From bishop Severianus: “For the Word begotten from above from the Father — beyond speech, beyond telling, beyond grasp, eternally — is himself begotten in time from below from the virgin Mary, so that those first born from below may be born from above from a second birth, that is, from God.” (John 3:3–7)
From bishop Vitalis, from the treatise on the faith: “And we also believe this about the Savior’s plan according to the flesh: while the
Greek · §12
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Vitalis anathemas; Theophilus opens§13
13of God the Word — that the enfleshment took place for the renewal of humanity. Being truly Son of God by the eternal begetting from God, he also became son of man by the begetting from the virgin. He is one and the same: perfect God according to the deity and same in substance with the Father, and perfect human according to the begetting from the virgin and same in substance with humans according to the flesh.
If anyone says Christ has a body from heaven, or that he is same in substance with God according to the flesh, let him be anathema.
If anyone does not confess that the Lord’s flesh is from the holy virgin and same in substance with humans, let him be anathema.
If anyone says our Lord and Savior, born according to the flesh from the Holy Spirit and the virgin Mary, is without soul, or without mind, or without reason, or without sense, let him be anathema.
If anyone dares to say Christ suffered in the deity and not in the flesh, as it is written, let him be anathema.
If anyone divides and splits our Lord and Savior, and says the God Word is one Son and the assumed human another, and does not confess one and the same, let him be anathema.
From bishop Theophilus, from the address to those who think Origen’s thoughts. He said this about Christ: “So that the one who appeared may be believed to be true God not in word only but also in power, making the certainty about him clear by the great works of what was done. Being full God, and of his own will becoming human, and leaving nothing of human
Greek · §13
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Emmanuel; one teacher Christ; Theotokos fathers§14
14likeness outside — except only unholy evil. For even as an infant he was confessed Emmanuel, with the magi witnessing to this and crying out that the one who appeared was God before he was found. And when he was crucified in the flesh he contracted the sun’s rays, and by that strange wonder he made his own deity clear, nowhere scattering himself or dissolving into two saviors.
He also said to the disciples: “Do not call anyone teacher on the earth; for you have one guide, the Christ.” (Matthew 23:10) When he ordered this to the apostles, he was not separating his own deity from the visible body. When he testified that he himself was Christ, he was not splitting soul from flesh.
So he is both: God and human, seen as slave and known as Lord — hiding the height of the deity under the lowliness of becoming human, and lifting the lowliness of the visible body by the energy of the deity.”
It would be easy to add still more true witnesses to these. I pass them by, knowing what is written: “Give a starting point to the wise, and he will become wiser; make it known to the righteous, and he will add to his receiving.” (Proverbs 9:9)
But we do say this: look — all the best and wisest fathers of our times also name the holy virgin God-bearer, and they affirm that the Word from God has been united by nature to the flesh, that he came to be in the virgin’s womb, and that he came forth from her according to the flesh.
Greek · §14
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». Comm. 7 τὰ τῶν C. καὶ νῦν pro μειζόνως C. Comm. καταφαιδρυ- νοιτε C. Comm. καταφαιδρύνητε Edd. 8. ὠφελῆς ἕλησθε C. ὠφελῆσαι Cow
Comm. 9. κατασεμνύνητε) καταφαιδρύνητε Edd. IO. ye assumptum ex C.
22. καὶ primum om. C. Comm. 25. πρέπον ÀAub. 38. γεγενημένῳ C.
False conjunction; Christ named when Word became flesh§15
15— even if he is thought to exist alone and by himself — and third, that the title fits both as one by their “conjunction,” (Psalm 45:7) which, they say, binds them into one person. They have no account of a true union according to nature. Yet that is the mystery’s straight and least wandering path.
Their pretext is not simple; it is filled rather with bitterness and deceit. God-breathed Scripture, when it names Christ, assigns him all that befits God — for it knows the Word of God has appeared in human form and been enfleshed. But those who choose other thoughts, and want to show the one from the woman as a common human advanced by his own human virtue until he deserved honor and a conjunction of person with the Word from God, and election by foreknowledge — they say the name Christ fits the Word begotten from God the Father even when he is thought and exists alone, privately, by himself.
We have not been taught to think or speak that way. When the Word became flesh, then, we say, he was also named Christ Jesus. Since he has been anointed with the oil of gladness — that is, with the Holy Spirit from God the Father — he is named Christ in that way. And that the anointing concerns the human, no one would doubt (John 1:14).
Greek · §15
, ἃ 4 ὡς ς ’ Y , ΝΜ) 4 e P. μένῳ, κἂν εἰ vooiro ὕπαρχειν κατὰ μόνας ἔτι καὶ καθ᾽ éavrov' e καὶ τρίτως δὲ πρέπειν ἀμφοῖν ὡς ἑνὶ, τοῦ τῆς συναφείας
λόγου, καθάπερ αὐτοί φασιν, εἰς ἐν αὐτοὺς πρόσωπον avv-
εἰσδέοντος᾽ ἑνώσεως yap τῆς kara, φύσιν καὶ ἀληθοῦς, οὐδεὶς ^ ’ y ^ Ἁ *
δ λόγος αὐτοῖς" καίτοι ταύτην ἔχοντος τοῦ μυστηρίου τὴν ὁδὸν 350. ) Ἁ , e ^ “σι: ^ opf)v kai ἀπλανεστάτην. kai ἡ σκῆψις αὐτοῖς οὐχ ἁπλῇ, 163R.
πικρίας δὲ μᾶλλον καὶ ἀπατὴς μεμέστωται. ἐπειδὴ yap ἡ
θεόπνευστος γραφὴ Χριστὸν ὀνομάζουσα, πάντα αὐτῷ προσ- νέ ε — 0 “᾿ 16 b 16 3 3Ψ θ εἰ, ^ ue τὰ θεοπρεπῆ" oióe yap oióev ἐν ἀνθρωπείᾳ μορφῇ 454 A. ’ ’ Α ^ P . * Ἁ τοπεφηνοτα καὶ σεσαρκωμένον τὸν Θεοῦ Λογον᾽ σκοπὸς δὲ ^ ψΨΦΨ M ^ ^ e , N : d τοῖς érepa. παρὰ τοῦτο φρονεῖν ἡρημένοις καὶ κοινὸν ἀνθρω-
zov ἀποφαίνειν TOv ἐκ γυναικὸς ἐξ ἔπιδοσεως, ὡς ἔφην, καὶ
ὡς ἐξ ἰδίας re kai ἀνθρωπίνης ἀρετῆς ἄξιον ἑαυτὸν παραστή- σαντα τοῦ χρῆναι τιμᾶσθαι καὶ συναφείᾳ προσώπου τῇ
προς TOv ἐκ Θεοῦ Aoyov, koi ἀπόλεκτον γενέσθαι kara,
προγνωσιν᾽ ἐκεῖνο φασιν, ὁτι TO Χριστος ὄνομα πρέπει καὶ Ὁ , * , , σι μονῳ καὶ ἰδίᾳ καὶ καθ᾽ ἑαυτὸν νοουμένῳ καὶ ὕπαρχοντι τῷ ἐκ
Θεοῦ Πατρὸς γεννηθέντι Λόγῳ. ἡμεῖς δὲ οὐχ οὕτω δεδιδαγ-
μεθα φρονεῖν ἢ λέγειν. ὅτε γὰρ γέγονε σὰρξ ὁ Λόγος, τότε
ο καὶ ὠνομασθαι φαμεν avrov Χριστον ᾿Ιησοῦν. ἐπειδὴ yap κέ ^ $1 , ^ 3 λλ ) y ^ "A , II m ἐχρισται τῷ ἐλαίῳ τῆς ἀγαλλιασεως, ἤτοι τῷ ᾿Αγίῳ IIvev
Ἁ ^ ^ Ν ’ « ^. ματι παρὰ ToU Θεοῦ καὶ Πατρὸς, ταύτῃ τοι Xpiwrros ὀνομα-
(erat, ὅτι δὲ περὶ τὸ ἀνθρώπινον ἡ χρίσις, οὐκ ἂν ἐνδοιάσειέ o
τις τῶν ὀρθα φρονεῖν eioÜorov: εἰ μὲν yap Θεὸς ἐστι καὶ
5 Λόγος, οὐκ ἂν ἐδεήθη χρίσεως" ov yap Tov φαίη τις àv
κεχρίσθαι τε καὶ ἡγιασθαι τον ἐκ Θεοῦ Λογον τῷ ἰδίῳ
[{νευματι, ὡς ἑτέρῳ παρ᾽ avrov τὴν φύσιν ὑπερκειμένῳ καὶ
ε1: ὑπάρχων Edd. 2. ὡς evi C. Comm. Edd. mg. ὡσανεὶ Edd. 3. αὐτοὺς]
av C. αὐτὸ Comm. συνεισδέοντος C. Comm. Edd. mg. συνεισδέοντες Edd. 4- καὶ om. Aub. 5. ἔχοντες C. Comm. 6. αὐτοῖς C. Comm. αὐτῶν Edd.
Name Christ after flesh; one Lord; rational soul§16
16—“for without any dispute the lesser is blessed by the greater.” (Hebrews 7:7) And since being made holy and being anointed fit the measures of humanity, the Word from God must somehow be named Christ — not when he was still bare and not yet enfleshed, but when he had become as we are, that is, human, and was anointed according to the human.
So the name Christ would not fit in any way the Word sprung from God the Father before he had become as we are. If he is named Christ somewhere, think of him as having become human. If you hear “Word” (1 Corinthians 8:6) after the becoming-human has already happened, do not forget the flesh united to him. To think the voice fits both parts at once, separately, is wholly senseless — or rather unholy — either to think or to say.
For there is one Lord, Jesus Christ, and he has not been divided, as the wisest Paul himself shows, who has Christ in himself speaking the divine mystery to him.
When you hit the heads that follow, you will find my word straight and polished toward the truth. I think it good to testify this beforehand too: just as the Word from God the Father is perfect in deity, so he is also perfect in humanity, at least according to what humanity is — not taking a soulless body, but one ensouled with a rational soul.
And may the God of all, who distributes the goods from heaven to those who love him, fill your holy souls with the gifts from himself, so that
Greek · §16
y (ς 4 8 , 3 , hy ΨΚ e ; προὔχοντι, “ χωρὶς yap πασῆς ἀντιλογίας TO ἔλαττον ὑπὸ
* ro κρείττονος εὐλογεῖται." ἐπειδὴ δὲ rois τῆς ἀνθρωπο-
d ητος μέτροις τὸ ἁγιάζεσθαί. re καὶ χρίεσθαι πρέπει, πᾶσα
πως ἀνάγκη Χριστὸν ὀνομάζεσθαι τὸν ἐκ Θεοῦ Λόγον" οὐχ ὅτε γυμνὸς ἦν ἔτι καὶ οὔπω σεσαρκωμένος, ἀλλ᾽ ὅτε γεγονὼς s
καθ᾽ ἡμᾶς, τουτέστιν, ἀνθρωπος, ἐχρίσθη kara τὸ avOpo- πινον. ὥστε τό Χριστὸς ὄνομα πρέποι ἂν κατ᾽ οὐδένα τρόπον οὕπω καθ᾽ ἡμᾶς γεγονότι τῷ ἐκ Θεοῦ Πατρὸς φύντι Λόγφ' εἰ δὲ ὀνομαζοιτό που Χριστὸς, ἐνρανθρωπήσαντα μοι νοήσεις αὐτόν" κἂν Λόγον ἀκούσῃς, πεπραγμένης ἤδη τῆς ἐνανθρω- 1
6 πήσεως, τῆς ἑνωθείσης αὐτῷ μὴ ἀμνημονήσῃς σαρκός" aya μέρος δὲ τούτῳ κἀκείνῳ πρέπειν οἴεσθαι τὴν φωνὴν, ἀσύνετον ^ ^ 3 i » ἡ 9 ^ ἃ , « παντελῶς, μᾶλλον δὲ καὶ ἀνόσιον ἢ φρονεῖν ἢ λέγειν. εἰς
dod yap κύριος ᾿Ιησοῦς Ἄριστος, καὶ ov μεμέρισται, καθα kai 1Co. αὐτὸς ὃ σοφώτατος Παῦλος, ὁ Χριστὸν ἔχων ἐν ἑαυτῷ τὸ κι U"* θεῖον αὐτῷ λαλοῦντα μυστήριον.
Προσβαλοῦσαι δὲ rois ἐφεξῆς κεφαλαίοις, εὐθῆ καὶ ἀπε- , , 3 4 * . Ν e 7 ’ b5. A, a ξεσμένον εἰς ἀλήθειαν τὸν ἐμὸν εὑρήσετε Aoyov: προδιαμαρ-
τύρασθαι δὲ οἶμαι kaketvo καλον Ὥσπερ yap ἐστιν ἐν θεότητι ὔ ε 3 ^ N , e b] 3 3 [4 τέλειος 0 ἐκ Θεοῦ [Ιατρος Λογος, οὕτω kai ἐν ἀνθρωπότητι :o
τέλειος kara γε τὸν τῆς ἀνθρωπότητος λόγον, ovk ἅψυχον σῶμα λαβὼν, ἐμψυχωμένον δὲ μᾶλλον ψυχῇ λογικῇ. Ὁ δὲ Θ * ^ o À ε ^ 3 ^ LEA a , € Θεὸς τῶν ὅλων ὁ τοῖς ἀγαπῶσιν αὐτὸν τὰ ἐξ
οὐρανοῦ διανέμων ἀγαθα, ras ὁσίας ὑμῶν ἐμπλήσαι ψυχὰς m b τοῖς παρ᾽ ἑαυτοῦ χαρίσμασιν" iva καὶ “ εἰς μέτρον ἡλικίας s;
* ἀναβαίνουσαι τοῦ πληρώματος τοῦ Χριστοῦ," εὐκλεᾶ καὶ
εὐδόκιμον τὴν ἀξιάγαστον ὑμῶν ἀποφήνητε ζωὴν, ἅγιαι νύμφαι Χριστοῦ.
3. τε kai χρίεσθαι om. ]. 5. ὅτε γυμνὸς ἦν ἔτι] ὅτι γυμνὸς ἦν ]. 8. ocze]
οὔπερ Aub. οὔπω καθ᾽ us γεγονότι om. Cod. γεγονότα C. 9. που] ποι]. 11. ἀμνημονήσας Aub. Statim τῆς addit Cod. 12. ἀσύνθετον]. 13. & C. 1. Comm. δὴ Edd. 15. αὐτῷ C. 17. προσλαβοῦσαι C. Comm. 24. ψυχὰς ἐμπλῆσαι inverso ordine C. Comm. 27. ἀποφήνηται C.
28. νύμφαι Χριστοῦ] τοῦ χριστοῦ νύμφαι C. Comm.
Heads of the scripture catena; Rom 1:1–4 begins§17
17These things are in what follows.
That Christ is God, the assumed temple also ascending into his glory by union with God the Word — from the apostolic writings.
Selections from the Catholic Epistles on the same.
Selections from the Gospels on the same.
That Christ is life and life-giver, from what stands in the Apostle Paul; you will also find it in the apostolic writings.
That faith toward Christ is as toward God, from the Catholic Epistles and from the Gospels.
That Christ is life and propitiation — various selections.
That Christ’s death is saving for the world — selections from the apostolic writings and the Gospels.
That Christ is God, the assumed temple also ascending into his glory by union with God the Word.
From Romans.
“Paul, a servant of Jesus Christ, called as an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy writings concerning his Son, who was born from the seed of David according to the flesh, who was appointed Son of God in power according to the Spirit of holiness from the resurrection of the dead, Jesus Christ our Lord.” (Romans 1:1–4)
So then: if the proclamation about Christ is God’s gospel, how is Christ not God? And if every prophecy looks to its end in him, and the writings proclaim the one from David’s seed as Son of God — even when he is said to be appointed according to the Spirit of holiness because of the mystery of becoming human —
Greek · §17
Τάδε ἔνεστιν ἐν rois ἐφεξῆς. 163 R.
Ὅτι Θεὸς ὃ Χριστὸς, ἑνώσει τῇ πρὸς τὸν Θεὸν Λόγον els τὴν αὐτοῦ δόξαν ἀναβαίνοντος καὶ τοῦ προσληφθέντος ναοῦ, ἐκ τῶν ἀποστο- λικῶν. c
5 Ἐκ τῶν Καθολικῶν ἐκλογαὶ els τὸ αὐτό.
'Ex τῶν εὐαγγελικῶν ἐκλογαὶ εἰς τὸ αὐτό.
Ὅτι (tij καὶ ζωοποιὸς ὁ Χριστὸς, ἐκ τῶν κειμένων παρὰ τῷ ᾿Αποστόλῳ Παύλῳ, καὶ ἐν τοῖς ἀποστολικοῖς εὑρήσεις. -
Ὅτι εἰς Χριστὸν ἡ πίστις ὡς εἰς Θεὸν, ἐκ τῶν Καθολικῶν καὶ ἐκ τῶν
I0 εὐαγγελικῶν.
Ὅτι (ὴ καὶ ἱλαστήριον ὃ Χριστὸς, ἐκλογαὶ διάφοροι. d
Ὅτι Χριστοῦ θάνατος τῷ κόσμῳ σωτήριος, ἐκ τῶν ἀποστολικῶν xal εὐαγγελικῶν ἐκλογαί.
Ort Θεὸς ὁ Χριστός, ἑνώσει τῇ πρὸς τὸν Θεὸν Λόγον, εἰς τὴν
l5 αὐτοῦ δόξαν ἀναβαίνοντος kai τοῦ προσληφθέντος ναοῦ.
Ἔκ τῆς πρὸς Ρωμαίους. e
“ Παῦλος δοῦλος ᾿Ιησοῦ Χριστοῦ, kAgros ᾿Απόστολος, Rom.i.
ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ, ὁ προεπηγγείλατο διὰ * τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις περὶ τοῦ υἱοῦ
οἷ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα,
* τοῦ ὁρισθέντος υἱοῦ Θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιω- a 58 A.
σύνης ἐξ ἀναστάσεως νεκρῶν, ᾿Ιησοῦ Χριστοῦ τοῦ Κυρίου
Qt oO » 3 ^ δ“ $ 4 , A Θ ΡΞ 4 « 6C
ἡμῶν." οὐκοῦν εἴπερ ἐστὶν εὐαγγέλιον Θεοῦ τὸ περὶ 360.
Χριστοῦ κήρυγμα, πῶς οὐ Θεὸς ὁ Χριστος ; καὶ εἰ πάσης
"προφητείας ἐπ᾿ αὐτῷ βλέπει πέρας, kal viov τοῦ Θεοῦ
κηρύττουσιν αἱ γραφαὶ TOv ἐκ σπέρματος Δανεὶδ, κἀν εἰ Ν ^ 4 b ^
ὡρίσθαι λέγοιτο κατὰ πνεῦμα ἁγιωσύνης διὰ TO τῆς €vav-
I. Neg om. C. Comm. 3. ἀναβαίνοντα C. 5. ἐκλογὴ Edd.
ὴ Ed I2. ὅτι] 4- ὁ Edd. 14. Χριστὸς ὁ Θεὸς inverso
Birds ed I5, 16. xai τοῦ προσληφθέντος ναοῦ ἐκ τῆς om. C. Comm.
20. ἐκ] - rov Aub. 23. τὸ om. Àub. 25. αὐτῷ βλέπει] αὐτὸ
Resurrection proves true Son; know Christ as God§18
18how is he not truly Son, attested by the resurrection from the dead? For he has been raised not as a common human like us, but as stronger than death, inasmuch as he is also life and God.
About those who worship the creature rather than the Creator he says: “Because, knowing God, they did not glorify him as God or give thanks, but became futile in their reasonings, and their senseless heart was darkened; claiming to be wise, they became fools.” (Romans 1:21–22)
Paul writes somewhere to those called from the nations — that is, to us: “But now, knowing God — or rather, being known by God.” (Galatians 4:9) Whom, then, have we come to know through faith, if not wholly Jesus Christ? So if we have known him as God and glorify him as God, we have been enlightened according to the truth; but if we exchange his glory, we too have become futile in our reasonings.
For if we have believed in him at all, we believe as in God — or else we must confess outright that we are still held in the snares of the ancient deceit, bringing faith to a common human. But that is not the truth.
“And just as they did not approve of having God in knowledge, God handed them over to an unapproved mind, to do what is not fitting.” (Romans 1:28) If we have known Christ as God, yet reject the glory due him by calling him a common human — if we dare that from ignorance — we will walk with the others into an unapproved mind.
“But according to your hardness and unrepentant heart you are storing up wrath for yourself on the day of wrath and of the revelation and right judgment of God, who will repay each according to his works.” (Romans 2:5–6) The blessed Paul says “all of us”
Greek · §18
, ὔ ^ 3 e^ ᾽ ^ , ^ ^ θρωπήσεως μυστήριον, πῶς ovx Yios ἀληθῶς ἐκ τῆς rav
b νεκρῶν ἀναστάσεως μαρτυρούμενος ; ἐγήγερται yap ovk av-
θρωπος κοινὸς καθ᾽ ἡμᾶς, ἀλλ᾽ ὡς θανάτου κρείττων, καθὸ Α v ’ καὶ ζωὴ καὶ Θεός.
Περὶ τῶν προσκυνούντων τῇ κτίσει παρὰ τὸν κτίσαντα 5
Rom. φησι “ Διότι γνόντες τὸν Θεὸν ovy ὡς Θεὸν ἐδόξασαν ἢ
* ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς € 9. ^ A 5 , 0 e » , $95 ^ δί , αὐτῶν, kai ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία. φάσκοντες
* εἶναι σοφοὶ ἐμωράνθησαν." γράφει που Παῦλος τοῖς ἐξ
e ἐθνῶν κεκλημένοις, τουτέστιν, ἡμῖν * Nuvi δὲ γνόντες Θεὸν, τὸ
* μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ." τίνα τοίνυν ἐγνώκαμεν
iA τῆς πίστεως, ἢ πάντως Χριστον lgooUv; οὐκοῦν εἰ μεν
ὡς Θεὸν ἐγνώκαμεν, kai ὡς Θεὸν δοξάζομεν, πεφωτίσμεθα
κατὰ ἀλήθειαν᾽ εἰ δὲ ἀλλάσσομεν αὐτοῦ τὴν δόξαν, uepa-
ταιώμεθα kai ἡμεῖς ἐν τοῖς διαλογισμοῖς ἡμῶν. € γὰρ ὅλως t5
πεπιστευκαμεν εἰς αὐτον, ὡς εἰς Θεὸν πιστεύομεν᾽ ἢ δεήσει
16,R. πάντη T€ kal πάντως ὁμολογεῖν, ὅτι τοῖς τῆς ἀρχαίας
ἀπάτης καὶ νῦν ἐνισχήμεθα Bpoxois, ἀνθρώπῳ κοινῷ τὴν
πίστιν προσάγοντες. αλλ οὕτω TO ἀληθέες. Ν Rom.i.28. “Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει, » ἐς /, e hj ϑ jy . » , - -^ A Ἁ παρέδωκεν ὁ Θεὸς αὐτοὺς εἰς ἀδοκιμον νοῦν, ποιεῖν τὰ μὴ
καθήκοντα. εἰ Χριστον ἐγνώκαμεν ὡς Θεον, τὴν ἐπ᾽ avro , 5 , » 43 , ἢ δοξαν ἀποδοκιμαζωμεν, ἄνθρωπον εἶναι λέγοντες κοινον.
εἰ δὲ τοῦτο δρᾶν ἐξ ἀμαθίας τολμῶμεν, βαδιούμεθα πάντως
e ὁμοῦ τοῖς ἄλλοις εἰς ἀδοκιμον νοῦν.
Iiis6. | * Kara δὲ τὴν σκληρότητα cov kai ἀμετανόητον καρδίαν
θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύ- ^ ^ ἃ , * ψεως kai δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσει ἑκάστῳ
2Co. “κατὰ Τὰ ἔργα αὑτοῦ." ὃ μακάριος Παῦλος * Τοὺς πάντας
6. φησι om. Edd. 4. εὐχαρίστησαν Edd. ἀλλὰ C. Comm. ἀλλ᾽ Edd. II. ἐγνώκαμεν) ἐγνώρισαν C. Comm. I3. δοξάζωμεν C. I4. αὐτοῦ] αὐτῶν C. Comm. 19. οὕτω τὸ ἀληθὲς exhibet et C. οὐ τοῦτο ἀληθές conjecere Editores Romani. 21. αὐτοὺς ὁ Θεὸς inverso ordine
C. Comm. 2 δόξαν C. Comm. γνῶσιν Edd. 27. ἑαυτῷ C. Comm.
Christ’s judgment seat is God’s; justifying faith§19
19“We must,” he says, “be made manifest before the judgment seat of Christ, so that each may receive what is due for the things done through the body, whether good or worthless.” (2 Corinthians 5:10) Another of the holy apostles also said: “There is one lawgiver and judge.” (James 4:12) And David himself sings: “For God is judge.” (Psalm 75:7)
So when he calls God’s right judgment the verdict at the divine seat upon each person — the verdict Christ himself will give (for we will stand at his seat, and not as before one of our kind, but as before God and judge and lawgiver) — how is Christ not God?
“For through the law comes knowledge of sin. But now, apart from law, the righteousness of God has been manifested, attested by the law and the prophets — the righteousness of God through faith in Jesus Christ for all who believe.” (Romans 3:20–24)
The righteousness apart from law, which he also says the holy prophets have attested, he says is the righteousness through faith toward Jesus Christ. Then how is the one who justifies believers not God, since he is truly God? Faith looks to that end. And when the holy prophets attest faith toward Christ, who dares to say he is not God because of the human — that is, because the Word became flesh?
“For all have sinned and fall short of the glory of God, being justified freely by his grace through the redemption that is in Christ Jesus.” If our sinning makes us fall short of God’s glory because he does not know sin — and it is written of Christ that he did no sin — then we also fall short of God’s glory by our offenses; therefore the Word is God even with flesh, for he did no sin (1 Peter 2:22).
Greek · §19
* ἡμᾶς δεῖ, φησὶν, φανερωθῆναι ἔμπροσθεν τοῦ βηματος τοῦ
“ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος,
* πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν eire φαῦλον" ἔφη δέ τις καὶ a 57 A.
ἕτερος τῶν ἁγίων ἀποστόλων * Εἷς ἐστιν 0 νομοθέτης καὶ 8.Jac.
s* κριτὴς, Ψψαάλλει δὲ καὶ αὐτὸς ὁ Δαυείδ “Ὅτι ὁ Θεὸς y,
* κριτής ἐστιν." ὅτε τοίνυν δικαιοκρισίαν Θεοῦ φησιν εἶναι xiv
τὴν ἐπὶ ToU θείον βήματος ἐφ᾽ ἑκάστῳ ψῆφον, ἣν αὐτὸς
ἐξοίσει ριστος: παραστησόμεθα γὰρ τῷ βήματι avrov,
καὶ οὐχ ὡς €vi τῶν καθ ἡμᾶς, ἀλλ᾽ ὡς Θεῷ καὶ κριτῇ καὶ 10 νομοθέτῃ" πῶς οὐχὶ Θεὸς ὁ Χριστός; : * Διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. νυνὶ δὲ χωρὶς b Rom. ii.
* νόμου δικαιοσύνη Θεοῦ πεφανέρωται, μαρτυρουμένη ὑπο ες ^ ’ 4 ^ -^ ὃ ’ δὲ Θ ^ ὃ M TOU vOuov καὶ TOV προφητῶν, δικαιοσυνη δὲ Θεοῦ δια e^ ^ Ἁ ’ 3 * πίστεως lgooU Χριστοῦ εἰς πάντας τοὺς πιστεύοντας.
15 δίχα νόμου δικαιοσύνην, ἣν kai ὑπὸ τῶν ἁγίων Προφητῶν
μεμαρτυρῆσθαί φησι, τὴν διὰ πίστεως εἶναι λέγει την εἰς
Χριστὸν ᾿Ϊησοῦν. εἶτα, πῶς ov Θεὸς ὁ δικαιῶν rovs πιστεύ-
ovras ὅτι περ εἴη Θεὸς ἀληθῶς ; ὁρᾷ yap εἰς τοῦτο TO τῆς
πίστεως πέρας. μαρτυρούντων δὲ τῶν ἁγίων Προφητῶν τῇ c 4 Ν / / [] , ^ 3 3. Θ * 2ο εἰς Χριστον πίστει τίς ὁ φάναι τολμῶν οὐκ εἶναι Θεὸν
avrov διὰ τὸ ἀνθρώπινον, ἤγουν ὅτε γέγονε σὰρξ ὁ Λογος ;
* [Iavres yap ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ τυ. * Θεοῦ. ὃ JA ὃ ' ιν ^ 7 διὰ 5: ὦ πὰ 23, 24. eov, δικαιούμενοι δωρεᾶν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυ-
* τρώσεως τῆς ἐν Χριστῷ Ἰησοῦ." εἰ τὸ auapravew ἡμᾶς
25 ὑστερεῖσθαι ποιεῖ τῆς δόξης τοῦ Θεοῦ, ὅτι μὴ οἶδεν apap-
Tíav* γέγραπται δὲ περὶ Χριστοῦ ὅτι ἁμαρτίαν οὐκ ἐποίησεν, ἃ 1 S. Pet.
ὑστερουμεθα δὲ καὶ κατὰ τοῦτο τῆς δόξης τοῦ Θεοῦ πλημ-
μελοῦντες ἡμεῖς" Θεὸς ἀρα ἐστὶ kai uera σαρκος ὃ Aoyos.
ov yap ἐποίησεν ἁμαρτίαν.
1. ὑμᾶς C. φησὶν om. C. ἔφη post φανερωθῆναι supplet Comm. 5. καὶ om. C. Comm. 4. ToU θείου βήματος] τοῦ βήματος τοῦ θείου Edd. 9. Θεῷ xai κριτῇ} κριτῇ καὶ Θεῷ Edd. 16. τὴν alt.] τῆς Cod. 18. ὅρα
Faith establishes one God; Christ vivifies the dead§20
20“Do we then abolish the law through faith? By no means — rather, we establish the law.” (Romans 3:31) The law through Moses taught those from Israel to worship one God: “For the Lord,” (Deuteronomy 6:4) it says, “your God is one Lord.” And God himself addressed them, saying: “You shall have no other gods besides me.” (Exodus 20:3)
Did faith toward Christ, then, move those called through it so that they no longer worship the one God by nature? Do we abolish a law that brings offerings to the one true God? “By no means,” he says, “rather, we establish the law.” So we approach Christ as God, lest we be charged with destroying the law — and rather be praised for establishing the law through faith.
About Abraham he says: “Before the God in whom he believed, who makes the dead alive and calls the things that are not as though they are.” (Romans 4:17) So when the power to make the dead alive would fit no one else except the God by nature alone — and Christ also makes the corrupted alive through his own flesh, touching the dead and raising them — how is he not true God, who also gave others authority to raise the dead through his name?
“So, my brothers, you also were put to death to the law through the body of Christ, so that you might belong to another, the one raised from the dead, in order that we might bear fruit for God.” (Romans 7:4) We are put to death to the law by leaving its worship; we belong to another, the one raised from the dead — that is, to Christ — eager to follow his gospel decrees, so that we may bear fruit for God. The chief of the gospel decrees is faith toward him, and this fruit of ours is offered to Christ as to God.
Greek · §20
«Νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο, ἀλλὰ νόμον ἱστῶμεν.» ὁ διὰ Μωσέως νόμος Θεὸν ἕνα προσκυνεῖν ἐδίδαξε τοὺς ἐξ Ἰσραήλ· «Κύριος γὰρ,» φησίν, «ὁ Θεός σου Κύριος εἷς ἐστι.» καὶ αὐτὸς δὲ ὁ Θεὸς προσεφώνει λέγων αὐτοῖς· «Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ.»
ἆρ᾽ οὖν μετέστησεν ἡ πίστις ἡ εἰς Χριστὸν τοὺς δι᾽ αὐτῆς κεκλημένους εἰς τὸ μὴ ἑνὶ τῷ κατὰ φύσιν Θεῷ προσκυνεῖν; ἆρα καταργοῦμεν νόμον τῷ ἑνὶ τῷ κατὰ ἀλήθειαν Θεῷ προσκομίζοντα; «μὴ γένοιτο,» φησίν, «ἀλλὰ νόμον ἱστῶμεν.» οὐκοῦν ὡς Θεῷ προσίεμεν τῷ Χριστῷ, ἵνα μὴ κατηγορώμεθα ὡς καταλύοντες νόμον· ἐπαινώμεθα δὲ μᾶλλον ὡς ἱστῶντες νόμον διὰ τῆς πίστεως.
Περὶ τοῦ Ἀβραάμ φησι· «Κατέναντι οὗ ἐπίστευσε Θεοῦ τοῦ ζωοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα.» ὅτε τοίνυν τὸ ζωοποιεῖν δύνασθαι τοὺς νεκροὺς ἁρμόσειεν ἂν οὐχ ἑτέρῳ, πλὴν ὅτι μόνῳ τῷ κατὰ φύσιν Θεῷ, ζωοποιεῖ δὲ Χριστὸς καὶ διὰ τῆς ἰδίας σαρκὸς τοὺς κατεφθαρμένους, ἁπτόμενος τῶν νεκρῶν καὶ ἀνιστὰς αὐτούς — πῶς οὐ Θεὸς ἀληθινὸς ὁ δοὺς καὶ ἑτέροις ἐξουσίαν τοὺς νεκροὺς ἐγείρειν διὰ τοῦ ὀνόματος αὐτοῦ;
«Ὥστε, ἀδελφοί μου, καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ Χριστοῦ, εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ τῷ ἐκ νεκρῶν ἐγερθέντι, ἵνα καρποφορήσωμεν τῷ Θεῷ.» θανατούμεθα τῷ νόμῳ τῆς κατ᾽ αὐτὸν λατρείας ἀποπαυόμενοι, γινόμεθα δὲ ἑτέρῳ τῷ ἐκ νεκρῶν ἐγερθέντι, τουτέστι Χριστῷ, τοῖς αὐτοῦ θεσπίσμασι τοῖς εὐαγγελικοῖς κατακολουθεῖν σπουδάζοντες, ἵνα καρποφορήσωμεν τῷ Θεῷ. κεφάλαιον δὲ τῶν εὐαγγελικῶν θεσπισμάτων ἡ πίστις ἡ εἰς αὐτόν, καὶ οὗτος ἡμῶν ὁ καρπὸς ὡς Θεῷ προσαγόμενος τῷ Χριστῷ.
Spirit of God is Spirit of Christ; Word truly became human§21
21So then: the one raised from the dead is God, because the Word became flesh.
“Those who are in the flesh cannot please God. But you are not in the flesh but in the Spirit, if the Spirit of God dwells in you. If anyone does not have the Spirit of Christ, he does not belong to him. But if Christ is in you, the body is dead because of sin, yet the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also make your mortal bodies alive through his Spirit who dwells in you.” (Romans 8:8–11)
See how clearly God’s Spirit is called Christ’s. But if Christ were only a human set apart on his own, merely having God’s Word dwelling in him, how would the divine Spirit be called his? Yet the Spirit is his own — therefore he is God, and not otherwise. For God’s Word did not come to be in a human in that way; rather, he truly became human while remaining God. Only so can the Father’s Spirit be understood as Christ’s Spirit.
“For all who are led by the Spirit of God are sons of God. You did not receive a spirit of slavery again to fear, but you received a spirit of adoption, in which we cry, ‘Abba, Father.’” (Romans 8:14–15) The blessed Paul writes: “Because you are sons, God sent the Spirit of his Son into your hearts, crying, ‘Abba, Father.’” (Galatians 4:6)
So if by the Son’s Spirit we have boldness to call God Father — enriched with the Spirit of the Son who is Son by nature and in truth — how is Christ not God? Not merely as he is thought a human like us, but as the Word became flesh and shared blood and flesh as we do.
“Who will separate us from the love of God? Affliction, or distress, or persecution, or famine, or danger, or sword?” (Romans 8:35)
Greek · §21
θεὺς οὖν ἄρα ἐστὶν 0 ἐκ νεκρῶν ἀναστὰς, ὡς σαρκὸς yeyovoros
τοῦ Aoyov. * Oi δὲ ἐν σαρκὶ ὄντες Θεῷ ἀρέσαι οὐ δύνανται" ὑμεῖς δὲ popu * οὐκ ἐστὲ ἐν σαρκὶ ἀλλ᾽ ἐν πνεύματι εἴπερ πνεῦμα Θεοῦ 5" οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος “οὐκ ἔστιν αὐτοῦ. εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν ἃ
* à ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην" εἰ δὲ ro “πνεῦμα τοῦ ἐγείραντος τὸν ᾿Ιησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, 3 Π] ^ ^ M! “ ἡ ἐγείρας ἐκ νεκρῶν Χριστὸν ᾿Ιησοῦν ζωοποιήσει kai τὰ
t0 “θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος “ἐν ὑμῖν." ἰδοὺ δὴ σαφῶς τὸ Θεοῦ Πνεῦμα λέγεται τοῦ Χριστοῦ. ἀλλ᾽ εἴπερ ἐστὶν ἄνθρωπος ἰδικῶς καὶ ἀνὰ μέρος
κείμενος, κατῳκηκότα μόνον ἐν αὐτῷ τὸν τοῦ Θεοῦ Λόγον
ἔχων, πῶς αὐτοῦ TO θεῖον λέγεται Πνεῦμα : ἀλλὰ μὴν ἴδιον e
savroü τὸ Πνεῦμα ἐστι; Θεὸς ἄρα, kat οὐχ ἑτέρως" ov yap
ἐν ἀνθρώπῳ γέγονεν ὁ τοῦ Θεοῦ Λόγος, ἃ γέγονεν ν ^ Α ^ ^ , X * ^ ἄνθρωπος ἀληθῶς, uera τοῦ μεῖναι Θεὸς. οὕτω yap ἂν vootro
Χριστοῦ TO Πνεῦμα ὑπάρχειν τὸ τοῦ Πατρός. “Ὅσοι γὰρ Πνεύματι Θεοῦ ἄγονται, οὗτοι υἱοὶ Θεοῦ " " * «giy". ov yap ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον,
“ ἀλλ᾽ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν cà κραζομεν Αββᾶ Ó & 50 A. y πατήρ. "0 μακάριος γράφει Παῦλος “Ὅτι δὲ ἐστὲ υἱοὶ, c “ ἐξαπέστειλεν ὁ Θεὸς TO πνεῦμα ToU υἱοῦ αὐτοῦ εἰς τὰς μ * καρδίας ὑμῶν, kpatov ᾿Αββᾶ ὁ πατήρ." οὐκοῦν εἰ ἐν ' Πνεύματι τοῦ YioU παῤῥησίαν ἔχομεν πατέρα καλεῖν τὸν ἃ e ^ ἥ ^ e ^ ^ Oro», ὡς τοῦ κατὰ φύσιν καὶ ἀληθῶς Yiov τὸ Πνεῦμα
πλουτήσαντες" πῶς ov Θεὸς ὁ Χριστὸς ; ov καθὸ νοεῖται
καθ᾽ ἡμᾶς ἄνθρωπος μόνον, ἀλλὰ καθὸ γέγονε σὰρξ ὁ Λογος
καὶ ueréa xke παραπλησίως ἡμῖν αἵματος kai σαρκός. b “Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης ToU Θεοῦ ; θλίψις Bom.
“ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ κίνδυνος ἢ μάχαιρα ;.— i66R
10. τοῦ ἐνοικοῦν αὐτῶ (sic) Cod. 19. υἱοὶ Θεοῦ εἰσιν hoc ordine C. Comm. εἰσιν υἱοὶ Θεοῦ Edd. 26. ἀληθοῦς Edd. 30. χωρίζει Aub.
Love due to God given to Christ; Christ judges as God§22
22The law through Moses was saying and making commandment: “You shall love the Lord your God with all your heart and with all your soul and with all your strength.” (Deuteronomy 6:5) So when we bring to Christ himself that love most fitting for God — with all strength, and highest, even to soul and blood — who dares in vain to say he would not be God? The holy ones’ aim has not missed what is fitting in any way.
“For I am persuaded that neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor any other created thing will be able to separate us from the love of God that is in Christ Jesus our Lord.” (Romans 8:38–39) If nothing at all can separate us from God’s love, and that love is practiced by us in Christ Jesus, how is Christ not clearly God? When we love him, we love the God of all. And if I say “Christ,” I mean the Word from God who has become human.
“For we shall all stand before the judgment seat of Christ,” (Romans 14:10) he says. We shall stand before Christ; for he will sit “on the throne of his glory,” (Matthew 25:31) judging “the world in righteousness” — and yet David says, “God is judge.” (Psalm 7:11) Therefore Christ is God.
“But I have written to you more boldly in part, as reminding you again, because of the grace given me by God that I should be a minister of Christ Jesus to the nations, priestly serving the gospel of God, so that the offering of the nations may become acceptable, sanctified in the Holy Spirit.” (Romans 15:15–16) Those entrusted with the priestly work minister to God alone; for priests stand by
Greek · §22
ὁ νόμος ἔφασκεν ὁ διὰ Μωσέως καὶ ἐντολὴν ἐποιεῖτο· «Ἀγαπήσεις κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς ἰσχύος σου.» ὅτε τοίνυν τὴν ἀγάπην τὴν τῷ Θεῷ πρεπωδεστάτην, ὡς ἐξ ὅλης ἰσχύος, καὶ ἀνωτάτω, τὴν μέχρι ψυχῆς καὶ αἵματος, καὶ αὐτῷ προσάγομεν τῷ Χριστῷ, τίς ὁ μάτην τολμῶν ὡς οὐκ ἂν εἴη Θεός; διημάρτηκε γὰρ τοῦ πρέποντος κατ᾽ οὐδένα τρόπον ὁ τῶν ἁγίων σκοπός.
«Πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.» εἰ μηδὲν ὅλως ἡμᾶς χωρίσαι δύναται τῆς ἀγάπης τοῦ Θεοῦ, πράττεται δὲ αὐτὴ παρ᾽ ἡμῶν ἐν Χριστῷ Ἰησοῦ, πῶς οὐ Θεὸς ἐναργῶς ὁ Χριστός; εἴπερ αὐτὸν ἀγαπῶντες, τὸν τῶν ὅλων ἀγαπῶμεν Θεόν. Χριστὸν δὲ εἰ λέγοιμι, τὸν ἐκ Θεοῦ Λόγον ἐνηνθρωπηκότα δηλῶ.
«Πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ,» φησί· παραστησόμεθα δὲ τῷ Χριστῷ· καθιεῖται γὰρ «ἐπὶ θρόνου δόξης αὐτοῦ,» κρίνων «τὴν οἰκουμένην ἐν δικαιοσύνῃ»· καίτοι λέγοντος τοῦ Δαυείδ· «Ὅτι ὁ Θεὸς κριτής ἐστι.» Θεὸς οὖν ἄρα ἐστὶν ὁ Χριστός.
«Τολμηρότερον δὲ ἔγραψα ὑμῖν ἀπὸ μέρους, ὡς ἐπαναμιμνῄσκων ὑμᾶς διὰ τὴν χάριν τὴν δοθεῖσάν μοι ὑπὸ τοῦ Θεοῦ εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ Θεοῦ, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν Πνεύματι Ἁγίῳ.» οἱ τὸ τῆς ἱερουργίας χρῆμα πεπιστευμένοι Θεῷ λειτουργοῦσι μόνῳ· παρεστήκασι γὰρ οὐκ ἀνθρώποις οἱ
Paul ministers Christ’s gospel as God’s; churches of Christ§23
23priests. See, then: the inspired Paul says grace was given him by God to be a minister of Christ Jesus and to serve as priest among the nations the gospel of Christ. Therefore Christ is God, if while proclaiming Christ to the nations he says he is priestly serving God’s gospel to them, so that they may be offered as sanctified in the Spirit.
“So I have boasting in Christ Jesus in things toward God. For I will not dare to speak of anything except what Christ has worked through me for the obedience of the nations, by word and deed, by the power of signs and wonders, by the power of the Spirit of God, so that from Jerusalem and around as far as Illyricum I have fulfilled the gospel of Christ.” (Romans 15:16–19)
He says he boasts in Christ Jesus, and calls that boast toward God. How can anyone doubt that it is not merely human for Christ to work marvels among the holy apostles by the Spirit’s power? Just as each of us does his own works by his own power, so also Christ, using the Spirit as his own power, works the marvels through the holy ones’ hand. Then how is he not God? For the Holy Spirit is not alien to him.
“All the churches of Christ greet you.” (Romans 16:16) Yet elsewhere, writing to Timothy, he says: “so that you may know how one ought to behave in the house of God.” (1 Timothy 3:15) If he knows and attests the churches as Christ’s, then Christ is God.
“The God of peace will crush Satan under your feet quickly.” (Romans 16:20) Peace is said to be God’s — for Christ said somewhere to the holy apostles: “My peace I give to you; my peace I leave (John 14:27)
Greek · §23
ἱερεῖς, ἰδοὺ τοιγαροῦν ὁ θεσπέσιος Παῦλος δεδόσθαι φησὶν ἑαυτῷ χάριν παρὰ τοῦ “ Θεοῦ εἰς τὸ εἶναι λειτουργὸν Χριστοῦ
j7oU' xai ἱερουργεῖν ἐν τοῖς ἔθνεσι * τὸ εὐαγγέλιον τοῦ * Χριστοῦ." Θεὸς οὖν ἄρα Χριστὸς, εἰ Χριστὸν κηρύττων 5τοῖς ἔθνεσι, τοῦ Θεοῦ φησὶν εὐαγγέλιον ἱερουργεῖν αὐτοῖς,
ἵνα ERGO EQUI, ὡς ἡγιασμένοι ἐν Πνευματι. ΦἜχω οὖν καύχησιν ἐν Χριστῷ Ἰησοῦ τὰ πρὸς τὸν Ἔοτα.χν.
“Θεόν οὐ γὰρ τολμήσω τι λαλεῖν ὧν ov κατειργάσατο “ Χριστὸς δὲ ἐμοῦ εἰς ὑπακοὴν ἐθνῶν, λόγῳ καὶ ἔργῳ, ἐν 80.
to ^ δυνάμει σημείων kai τεράτων, ἐν δυνάμει πνεύματος Θεοῦ, & € 3 A € 4 Α γΊ , ^9 ^ dore με ἀπὸ ᾿ἱερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ ᾿Ιλλυρικοῦ
"^ πεπληρωκέναι τὸ εὐαγγέλιον τοῦ Χριστοῦ." ἐν Χριστῷ
Ἰησοῦ καυχᾶσθαί φησι, τὸ καύχημα λέγων ἔχειν πρὸς Θεόν. σ $05 » ^) * * 6? , , » 5 ^ ὅτι δὲ οὐκ ἀνθρώπινον TO kai “ ἐν δυνάμει Πνεύματος ἐν τοῖς 5 ἁγίοις ἀποστόλοις ἐνεργεῖν δύνασθαι τὸν Χριστὸν τὰ παρά- σι e ^ ud Sofa, πῶς ἔνι ἀμφιβάλλειν ; ὥσπερ yàp ἕκαστος τῶν καθ᾽ o ἡμᾶς ἐν ἰδίᾳ δυνάμει τὰ ἑαυτοῦ ἔργα ποιεῖ, οὕτω καὶ ὁ e , ^ σι Χριστὸς, ὡς ἰδίᾳ δυνάμει τῷ Ἡνεύματι χρώμενος, ἐνεργεῖ τὰ παράδοξα διὰ τῆς τῶν ἁγίων χειρός. εἶτα πῶς οὐ Θεός οέστιν ; οὐ γὰρ ἴδιον τὸ Πνεῦμα τὸ Αγιον.
x ANE ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ Χριστοῦ." Τὸ. καίτοι φησὶν ἐν ἑτέροις, Τιμοθέῳ γράφων “Ἵνα εἰδῇς πῶς ττίπι.
( ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι. ei δὲ Χριστοῦ τὰς — i67 b. ἐκκλησίας οἷδε καὶ μεμαρτύρηκε: Θεὸς ἄρα Χριστός. ; “Ὁ δὲ Θεὺς τῆς εἰρήνης συντρίψει τὸν σατανᾶν ὑπὸ ἃ Rom.
* roug. πόδας ὑμῶν ἐν τάχει." Θεοῦ λεγομένης εἷναι τῆς εἰρήνης. ἔφη γάρ που Χριστὸς τοῖς ἁγίοις ἀποστόλοις
Εἰρήνην τὴν ἐμὴν διδωμι ὑμῖν, εἰρηνην τὴν ἐμὴν ἀφίημι — 8. Josn.
4. ei] εἰς Aub. 6. προσαχθῶσιν Cod. ὡς om. Cod. 7. ἔχων C. Comm. 10. σημείων] - τε Edd. Rasura (quasi ἁγίου) inter πνεύματος εἰ Θεοῦ in Codice. II. καὶ κύκλῳ hoc ordine Codex. I2. Θεοῦ pro
22. τιμόθεος (sic) C. γράφομεν Cod. 21. yàp om. Cod.
Christ gives his peace; church of God; crucified Christ preached§24
24to you.” (John 14:27) Then how is the giver of peace not truly God, giving it to the worthy as his own good?
From the First Letter to the Corinthians.
“Paul, an apostle of Christ Jesus through the will of God, and brother Sosthenes, to the church of God.” (1 Corinthians 1:1–2) Notice: after saying to the Romans, “All the churches of Christ greet you,” (Romans 16:16) when he writes to the Corinthians he says the church is God’s.
“I mean this: each of you says, ‘I belong to Paul,’ or ‘I belong to Apollos,’ or ‘I belong to Cephas,’ or ‘I belong to Christ.’ Has Christ been divided? Was Paul crucified for you, or were you baptized into Paul’s name?” (1 Corinthians 1:12–13) So if Christ has not been divided, all things are his and all are his. And if he himself was crucified for us, and we were baptized into his name, we clearly owe ourselves to him. And we belong not to one human among us, but to God. Therefore Christ, the one over us, is God.
“Since Jews ask for a sign and Greeks seek wisdom, we proclaim Christ crucified — a stumbling block to Jews and folly to Greeks.” (1 Corinthians 1:22–23) Would not anyone at all confess that the gospel proclamation calls people across the whole earth to true knowledge of God? Then how, or from where, is this doubtful? How, then, do the mystagogues proclaim Christ crucified? As one of us who endured death on a cross, so that the world’s faith is practiced toward a human? By no means. We have believed in the living God and
Greek · §24
ὑμῖν.» εἶτα, πῶς οὐ Θεὸς ἀληθῶς ὁ τῆς εἰρήνης δοτὴρ καὶ ὡς ἴδιον ἀγαθὸν τοῖς ἀξίοις διδοὺς αὐτήν;
Ἐκ τῆς πρὸς Κορινθίους πρώτης.
«Παῦλος ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος Θεοῦ καὶ Σωσθένης ὁ ἀδελφὸς τῇ ἐκκλησίᾳ τοῦ Θεοῦ.» ἐπιτήρησον ὅτι Ῥωμαίοις προειρηκώς· «Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ Χριστοῦ,» Κορινθίοις ἐπιστέλλων Θεοῦ φησὶν εἶναι τὴν ἐκκλησίαν.
«Λέγω δὲ τοῦτο, ὅτι ἕκαστος ὑμῶν λέγει· Ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλῶ, ἐγὼ δὲ Κηφᾶ, ἐγὼ δὲ Χριστοῦ. μεμέρισται ὁ Χριστός; μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε;» οὐκοῦν εἰ μὴ μεμέρισται ὁ Χριστός, πάντα αὐτοῦ καὶ πάντες αὐτοῦ. καὶ εἰ αὐτὸς ἐσταυρώθη ὑπὲρ ἡμῶν, καὶ εἰς τὸ ὄνομα αὐτοῦ ἐβαπτίσθημεν, αὐτῷ δηλονότι κεχρεωστήμεθα. ἐσμὲν δέ, οὐκ ἀνθρώπου τῶν καθ᾽ ἡμᾶς ἑνός, ἀλλὰ Θεοῦ. Θεὸς ἄρα Χριστὸς ὁ ἐφ᾽ ἡμᾶς.
«Ἐπειδὴ καὶ Ἰουδαῖοι σημεῖον αἰτοῦσι καὶ Ἕλληνες σοφίαν ζητοῦσιν, ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον, Ἕλλησι δὲ μωρίαν.» ἆρ᾽ οὖν οὐχὶ πᾶς ὁστισοῦν ὁμολογήσειεν ἄν, ὅτι καλεῖ πρὸς θεογνωσίαν τὴν ἀληθῆ τοὺς ἀνὰ πᾶσαν τὴν γῆν τὸ κήρυγμα τὸ εὐαγγελικόν; εἶτα πῶς ἢ πόθεν τοῦτο ἀμφίβολον; πῶς οὖν ἄρα κηρύττουσιν οἱ μυσταγωγοὶ Χριστὸν ἐσταυρωμένον; ἄρα ὡς ἕνα τῶν καθ᾽ ἡμᾶς, τὸν ἐπὶ σταυροῦ θάνατον ὑπομείναντα, καὶ εἰς ἄνθρωπον ἡ τοῦ κόσμου πίστις πράττεται; μὴ γένοιτο· πεπιστεύκαμεν δὲ Θεῷ ζῶντι καὶ
Crucified Christ is God’s testimony; Lord of glory§25
25— the true one. So he knows the crucified Christ as God, and he proclaims him to the world, persuaded that he does not err.
“And I, when I came to you, brothers, did not come with superiority of speech or wisdom announcing to you the testimony of God. For I decided to know nothing among you except Jesus Christ, and him crucified.” (1 Corinthians 2:1–2)
See how clearly, when he says he announces “the testimony of God” to the world, he added “Christ Jesus, and him crucified.” Therefore Christ Jesus, who endured the cross for us, is God. And his testimony is announced to the world through the holy apostles not in superiority of worldly speech and wisdom, but as in the Spirit’s power.
“Yet among the mature we speak wisdom — not of this age, nor of the rulers of this age who are being abolished — but we speak God’s wisdom in a mystery, the hidden wisdom that God predetermined before the ages for our glory, which none of the rulers of this age knew. For if they had known it, they would not have crucified the Lord of glory.” (1 Corinthians 2:6–8)
If Christ’s mystery is God’s wisdom and is proclaimed to the world, yet — as some somehow think — he is not truly God and faith is toward him anyway, how is the mystery wise if it carries people on earth away from true knowledge of God and turns the world into worship of a human? That is not the truth. The mystery is wise because it brings the straying near to God. Therefore Christ is God, and the crucified one is rightly called Lord of glory.
“According to the grace of God given to me, as a wise master builder I laid a foundation, and another builds on it.” (1 Corinthians 3:10)
Greek · §25
ἀληθινῷ. Θεὸν οὖν οἷδε Χριστὸν rov ἐσταυρωμένον, kai TQ
κόσμῳ κηρύττει, reÜapankos ὅτι μὴ σφαλλεται.
* Καγὼ ἐλθὼν πρὸς ὑμᾶς, ἀδελφοὶ, ἦλθον ov καθ᾽ vmepo- 1 Ὅτ.
χὴν Aoyov ἢ σοφίας καταγγέλλων υμῖν TO μαρτύριον TOU
5^ Θεοῦ. ov yap ἔκρινα εἰδέναι τι ἐν ὑμῖν, εἰ μὴ ᾿Ιησοῦν « Χ A 4 ^ » , 33 T; a δὴ ^ «c s ριστὸν, καὶ τοῦτον ἐσταυρωμένον." ἰδοὺ δὴ σαφῶς “τὸ
* μαρτύριον τοῦ Θεοῦ" λέγων καταγγέλλειν τῷ κόσμῳ, “Χρι- « bj φ ^ 99 » , € ἐν ^ 3 L4 »9 b στὸν lyco)v ἐπήγαγε * kai τοῦτον ἐσταυρωμένον. Θεὸς
οὖν ἄρα ἐστὶν ὁ σταυρον δι᾿ ἡμᾶς ὑπομείνας X puros ᾿Ιησοῦς,
ιο οὗ καὶ τὸ μαρτύριον οὐκ ἐν ὑπεροχῇ Aoyov καὶ σοφίας κοσ- δι -^ [4 x ^ e , μικῆς καταγγέλλεται TQ κόσμῳ διὰ τῶν ἁγίων ἀποστόλων,
ἀλλ᾽ ὡς ἐν δυνάμει Πνεύματος. e
“ Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ — 1b.6-8.
* αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων TOU αἰῶνος τούτου τῶν
15 4 καταργουμένων, ἀλλα λαλοῦμεν Θεοῦ σοφίαν ἐν μνστηρίῳ , ἃ ’ Ἁ hy ^ * τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων ἐς . ’ [] ^ 4 , EY ^ 3 , ^ .^ /, εἰς δόξαν ἡμῶν, ἣν οὐδεὶς TOv ἀρχόντων τοῦ αἰῶνος τούτου 168R.
* ἔγνωκεν" εἰ yàp ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης
* ἐσταύρωσαν." εἰ Θεοῦ σοφία τὸ μυστήριον Χριστοῦ, εἶτα a 62 A.
o7Q κόσμῳ κηρύττεται, καὶ Θεὸς οὐκ ἐστιν ἀληθῶς, κατὰ τὸ 4 σι » «x e ^ τισιν οὐκ οἷδ᾽ ὅπως δοκοῦν, kai εἰς αὑτὸν ἡ πίστις, πῶς ἐστι
τὸ μυστήριον σοφὸν, εἰ τῆς ἀληθοῦς θεογνωσίας ἀποκομίζει
τοὺς ἐπὶ τῆς γῆς, καὶ λατρείαν ἀνθρώπου τὴν οἰκουμένην ^ ^ » Ἁ Α * , ἀποτελεῖ: ἀλλ᾽ ov τοῦτο ἐστιν ἀληθές. aodov δὲ ro μυστή-
«ριον, ὅτι Θεῷ προσάγει τοὺς πεπλανημένους. Θεὸς apa
ὁ Χριστὸς, εἴρηται δὲ kai δικαίως κύριος τῆς δόξης o éarav
ρωμένος. Ἁ Ἁ , ^ ^ A ^ , hj δι. “ Κατὰ τὴν χάριν τοῦ Θεοῦ τὴν δοθεῖσαν μοι ὡς σοῴος b Iosiro.
* ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. θεμέλιον — 10. τι.
C. Comm. 22. σοφὸν τὸ μυστήριον inverso ordine C. Comm. ἀποκο- μίσει C. Comm. 23. Xecpelae] Legendumne λάτρηνὶ οἰκουμένην C.
Christ the only foundation; temple of God by his Spirit§26
26“For no one can lay another foundation besides the one that lies there, which is Jesus Christ.” (1 Corinthians 3:11) If we have been propped on Christ as on a foundation, and are built on him through faith, and he himself is the security of all, how would he not be truly God — the one in whom are all things, and toward whom is the faith of all? Not as one of our kind — for we have not served a creature — but as God by nature and in truth.
“Do you not know that you are God’s temple, and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy that person. For God’s temple is holy, and you are that temple.” (1 Corinthians 3:16–17) If by receiving Christ’s Spirit we are called God’s temple, how is he not truly God, the one through whom we are temples of God?
“So do not judge anything before the time, until the Lord comes, who will also bring to light the hidden things of darkness and disclose the plans of hearts; and then praise will come to each from God.” (1 Corinthians 4:5)
We expect our Lord Jesus Christ to come down from heaven in due times, and we shall all stand before him as he judges what is hidden and discloses the plans of hearts. And we are fully persuaded he will also praise the righteous; for to those standing on the right he will say: “Come, you blessed of my Father; inherit the kingdom prepared for you from the foundation of the world.” (Matthew 25:34) So when he says that, while Christ praises, praise comes to each from God, how is he not clearly God?
“Or do you not know that your bodies are a temple of the Holy Spirit within you, which you have from God, and you are not your own? For you were bought with a price; so glorify God in (1 Corinthians 6:19–20)
Greek · §26
* γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ TOV κείμενον, ὃς
ἐστιν Ἰησοῦς Χριστος.᾿ εἰ ἐπερηρείσμεθα καθαπερ τινὶ 0 Al X e^ 9 9 ^ ὃ M ; , οὗ ’ θ ἐμελίῳ Χριστῷ, καὶ ἐπ᾽ αὐτῷ διὰ πίστεως οἰκοδομουμεθα, μν»ν 3 e , 3 , ^ , ^ *y hj 3 καὶ ἐστιν αὐτὸς ἡ πάντων ἀσφάλεια, πῶς οὐκ ἂν εἴη Θεὸς ἀλη-
θῶς ὁ ἐν ᾧ rà πάντα, kai ἡ παρὰ πάντων πίστις ; οὐ καθὼς s
Cels ἕνα τῶν kaÜ ἡμᾶς, ὅτι μὴ κτίσει λελατρεύκαμεν, ἀλλα
Θεῷ τῷ φύσει καὶ ἀληθώς.
rCorii. (Οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε ὑμεῖς, καὶ TO πνεῦμα
TOU Θεοῦ οἰκεῖ ἐν ὑμῖν ; εἰ τις τὸν ναὸν τοῦ Θεοῦ φθειρει,
φθερεῖ τοῦτον ὁ Θεὸς" ὃ yap ναὸς τοῦ Θεοῦ ayios ἐστιν, τὸ ἐ e , 3 e ^ $99 φ A "^ ^ , οἴτινές ἐστε ὑμεῖς." εἰ τὸ Πνεῦμα Χριστοῦ δεχόμενοι,
ναὸς Θεοῦ χρηματίζομεν, πῶς ov Θεὸς ἀληθῶς o δὲ ὃν ἃ ἡμεῖς ἐσμὲν ναοὶ Θεοῦ ;
ΤΌ. iv. 5. «Ὥστε μὴ πρὸ καιροῦ τι κρίνετε, ἕως àv ἔλθῃ ὃ κύριος,
* ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους καὶ φανερώσει i$
τὰς βουλας τῶν καρδιῶν, kai τότε ὁ ἔπαινος γενήσεται
ἐ * , ἃ ^ ^ 9 * rd e ^ 4 ^ * ἑκάστῳ παρὰ τοῦ Θεοῦ." τὸν κύριον ἡμῶν ᾿Ιησοῦν Tov
Χριστὸν ἐξ οὐρανοῦ καταβῆναι προσδοκῶμεν κατὰ kaipovs,
Q kai mavres παραστησόμεθα κρίνοντι τὰ κρυπτὰ kai Qave-
ροῦντι τὰς βουλὰς τῶν καρδιῶν. ὅτι δὲ kal ἐπαινέσει τοὺς :ο
e δικαίους, πεπληροφορήμεθα' τοῖς γὰρ ἑστηκόσιν ἐκ δεξιῶν 5. Μμεὶ. ἐρεῖ “ Δεῦτε οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε ρ oy. πατρός μου, κληρονομήσ.
* χῃν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς koa pov.
ὅτε τοίνυν ἐπαινοῦντος Χριστοῦ, τὸν ἔπαινον δὲ ἑκάστῳ
γενήσεσθαί φησιν παρὰ τοῦ Θεοῦ, πῶς οὐ Θεὸς eoru: ἐναργώς: . 9 3 y e ^ b σι ^ τα v4. — *'H οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν ναὺς τοῦ ἐν ὑμῖν
, / , ^ Α
68 A. a '* ᾿Αγίου Πνεύματος ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ, καὶ οὐκ ἐστε
ἑαυτῶν ; ἡγορασθητε γὰρ τιμῆς. δοξάσατε δὴ τὸν Θεὸν ἐν
I. ἄλλον] Ita C. Comm. ἄλλος Edd. 4. Χριστῷ om. C. Comm. 5. παρὰ πάντων) παρ᾽ αὐτῶν C. Comm. Edd. mg. 8. ὑμεῖς om. C.
Editores Romani. ἑκάστου iid. 27. σώματα] πνεύματα (sic) C.
Bought by his blood; one Lord; church of God is Christ’s§27
27“in your body.” (1 Corinthians 6:20) If by receiving Christ’s Spirit we have become temples of God, and we are not our own — bought by his blood, so that we no longer live for ourselves but for the one who bought us — how is Christ not clearly God, the one through whom we are temples of God, and whom we serve as God?
“About eating food offered to idols, we know that an idol is nothing in the world, and that there is no God but one. For even if there are so-called gods in heaven or on earth — as indeed there are many gods and many lords — yet for us there is one God, the Father, from whom are all things and we for him, and one Lord, Jesus Christ, through whom are all things and we through him.” (1 Corinthians 8:4–6)
If God alone is one and there is no other beside him, and the one Jesus Christ — through whom are all things — is taken together into the one nature of the deity, then he who is thought divinely in the Father’s same substance is God, even when he has been named Jesus Christ after being born of a woman. Note also: after naming him Christ Jesus, Paul says all things came to be through him, as of one Son according to the economic union.
“I became,” he says, “as without law to those without law — not being without God’s law, but under Christ’s law.” (1 Corinthians 9:21) If the one who has Christ’s law has God’s law, how is Christ not God?
“Give no offense to Jews or to Greeks or to the church of God.” (1 Corinthians 10:32) Note that when he calls the church God’s, he again knows it as Christ’s.
“I want you to know that the head of every man is Christ, the head of a woman is the man, and the head of Christ is God.” (1 Corinthians 11:3) Blessed Luke, composing Christ’s genealogy for us, begins from Joseph, then, having reached
Greek · §27
«τῷ σώματι ὑμῶν.» εἰ τὸ Πνεῦμα Χριστοῦ λαβόντες γεγόναμεν ναοὶ Θεοῦ, καὶ οὐκ ἐσμὲν ἑαυτῶν ἀγορασθέντες τῷ αἵματι αὐτοῦ, ὡς μηκέτι ζῆν ἡμᾶς ἑαυτοῖς ἀλλὰ τῷ πριαμένῳ — πῶς οὐ Θεὸς ὁ Χριστὸς ἐναργῶς, ὁ δι᾽ ὃν καὶ ναοὶ Θεοῦ ἐσμὲν ἡμεῖς, ᾧ καὶ ὡς Θεῷ δουλεύομεν;
«Περὶ δὲ τῆς βρώσεως τῶν εἰδωλοθύτων, οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς Θεὸς εἰ μὴ εἷς. καὶ γὰρ εἴπερ εἰσὶ λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς — ὥσπερ εἰσὶ θεοὶ πολλοὶ καὶ κύριοι πολλοί — ἀλλ᾽ ἡμῖν εἷς Θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, δι᾽ οὗ τὰ πάντα καὶ ἡμεῖς δι᾽ αὐτοῦ.»
εἰ μόνος εἷς ἐστι Θεὸς καὶ ἕτερος παρ᾽ αὐτὸν οὐδείς, συμπαραλαμβάνεται δὲ εἰς τὴν μίαν τῆς θεότητος φύσιν ὁ εἷς Χριστὸς Ἰησοῦς δι᾽ οὗ τὰ πάντα — Θεὸς οὖν ἄρα ἐστὶν ὁ ἐν ὁμοουσιότητι τοῦ Πατρὸς νοούμενος θεϊκῶς, καὶ ὅτε κεχρημάτικεν Ἰησοῦς Χριστός, γενόμενος ἐκ γυναικός. ἐπιτηρῆσαι δὲ χρὴ ὅτι Χριστὸν Ἰησοῦν ὀνομάσας, δι᾽ αὐτοῦ τὰ πάντα γενέσθαι φησίν, ὡς ἑνὸς ὄντος Υἱοῦ καθ᾽ ἕνωσιν οἰκονομικήν.
«Ἐγενόμην,» φησί, «τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος Θεοῦ, ἀλλ᾽ ἔννομος Χριστοῦ.» εἰ ὁ Χριστοῦ νόμον ἔχων νόμον ἔχει Θεοῦ, πῶς οὐ Θεὸς ὁ Χριστός;
«Ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησι καὶ τῇ ἐκκλησίᾳ τοῦ Θεοῦ.» σημειωτέον ὅτι Θεοῦ λέγων τὴν ἐκκλησίαν, Χριστοῦ πάλιν οἶδεν αὐτήν.
«Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστι, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ Χριστοῦ ὁ Θεός.» ὁ μακάριος Λουκᾶς τὴν περὶ Χριστοῦ γενεαλογίαν ἡμῖν συντιθείς, ἄρχεται μὲν ἀπὸ τοῦ Ἰωσήφ, εἶτα φθάσας
Christ head as Creator; Spirit gifts prove his deity§28
28to Adam, he adds, “of God,” (Luke 3:38) setting the God who made him as the human’s beginning. In the same way we say Christ is every man’s head: for man was made through him and brought into being — the Son not creating him as a mere under-worker, but rather in a God-working way, as Creator by nature.
The man is head of the woman because she was taken from his flesh and has him as her beginning. Likewise God is head of Christ because the Word is from him by nature — for the Word has been begotten from God the Father. Then how is Christ not God, whose head by nature is the Father? And when I say “Christ,” I mean the Word from God who has appeared in human form.
“Therefore I make known to you that no one speaking in the Spirit of God says, ‘Jesus be cursed,’ and no one can say, ‘Jesus is Lord,’ except in the Holy Spirit. There are varieties of gifts, but the same Spirit; varieties of ministries, but the same Lord; and varieties of workings, but the same God who works all things in all.” (1 Corinthians 12:3–6)
If saying that Christ is not God by nature and in truth is nothing other than saying “Jesus be cursed,” then those who cast him out from being God according to the truth are not doing this in the Holy Spirit. And if Paul says the varieties of gifts are at one time worked by the Spirit, at another by the same Lord, at another by the same God, he knows Christ to be God — the one who works as God through the Spirit, and who as Lord by nature distributes the gifts from above with authority as he wills. Remember also that Paul said Christ worked in him by the power of the Holy Spirit (Romans 15:19).
Greek · §28
ἐπὶ τὸν Ἀδάμ, ἐπιφέρει λέγων «τοῦ Θεοῦ,» ἀρχὴν τῷ ἀνθρώπῳ τιθεὶς τὸν ποιήσαντα Θεόν. οὕτως εἶναι φαμεν παντὸς ἀνδρὸς κεφαλὴν τὸν Χριστόν· πεποίηται γὰρ δι᾽ αὐτοῦ καὶ παρήχθη πρὸς γένεσιν — οὐχ ὑπουργικῶς κτίζοντος αὐτὸν τοῦ Υἱοῦ, θεουργικῶς δὲ μᾶλλον, ὡς φύσει δημιουργοῦ.
κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, ὅτι ἐκ τῆς σαρκὸς αὐτοῦ ἐλήφθη, καὶ αὐτὸν ὥσπερ ἔχει τὴν ἀρχήν. κεφαλὴ δὲ ὁμοίως Χριστοῦ ὁ Θεός, ὅτι ἐξ αὐτοῦ κατὰ φύσιν — γεγέννηται γὰρ ὁ Λόγος ἐκ τοῦ Θεοῦ καὶ Πατρός. εἶτα πῶς οὐ Θεὸς ὁ Χριστός, οὗ κεφαλὴ τέθειται κατὰ φύσιν ὁ Πατήρ; Χριστὸν δὲ ὅταν λέγοιμι, ἐν ἀνθρωπείᾳ μορφῇ πεφηνότα τὸν ἐκ Θεοῦ Λόγον ἐννοῶ.
«Διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι Θεοῦ λαλῶν λέγει· Ἀνάθεμα Ἰησοῦν· καὶ οὐδεὶς δύναται εἰπεῖν· Κύριος Ἰησοῦς, εἰ μὴ ἐν Πνεύματι Ἁγίῳ. διαιρέσεις δὲ χαρισμάτων εἰσί, τὸ δὲ αὐτὸ Πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσιν, ὁ δὲ αὐτὸς Κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτὸς Θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν.»
εἰ τὸ λέγειν ὅτι οὐκ ἔστι φύσει καὶ ἀληθείᾳ Θεὸς ὁ Χριστός, οὐδὲν ἕτερόν ἐστιν ἢ εἰπεῖν «Ἀνάθεμα Ἰησοῦν,» οἱ ἐκβάλλοντες αὐτὸν τοῦ εἶναι κατὰ ἀλήθειαν Θεόν — οὐκ ἐν Ἁγίῳ Πνεύματι τοῦτο ποιοῦσι. καὶ εἰ τὰς τῶν χαρισμάτων διαιρέσεις ποτὲ μὲν ἐνεργεῖν τὸ Πνεῦμά φησι, ποτὲ δὲ τὸν αὐτὸν Κύριον, ποτὲ δὲ τὸν αὐτὸν Θεόν, οἶδεν ἄρα Θεὸν ὄντα Χριστόν, τὸν ὡς Θεὸν ἐνεργοῦντα διὰ τοῦ Πνεύματος, καὶ ὡς Κύριον κατὰ φύσιν διανέμοντα μετ᾽ ἐξουσίας, ὥσπερ ἂν ἐθέλοι, τὰς ἄνωθεν δωρεάς. μνημονεῦσαι δὲ δεῖ ὅτι καὶ ὁ Παῦλος ἔφη περὶ Χριστοῦ ὡς ἐνεργήσαντος αὐτὸν ἐν δυνάμει Πνεύματος Ἁγίου.
Christ sets church gifts; anathema on those who split the one Lord§29
29“And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing.” (1 Corinthians 12:28) Though these are said to be God’s doing, it is Christ who worked them. For he himself appointed the apostles in the church, and teachers as well, and worked powers; for he gave the holy disciples authority to heal every disease and every weakness among the people (Matthew 10:1).
“The greeting is in my own hand — Paul’s. If anyone does not love the Lord, let him be anathema. Maranatha.” (1 Corinthians 16:21–22) Whom, then, does he call Lord here? The Son himself is confessedly Lord, and likewise the Spirit — “for the Lord,” (2 Corinthians 3:17) he says, “is the Spirit.” But blessed Paul’s aim in these words stretches toward Jesus himself; for there is, he says, one Lord, Jesus Christ.
So he anathematizes the one who does not love him. And the one who does not love him is the one who will not say he is Son of God by nature and in truth, but sets him in a second rank beside the Word from God, and wrongs the mystery of the economy by cutting the one Lord Jesus Christ into two.
From the Second Letter to the Corinthians: “But thanks be to God, who always leads us in triumph in Christ and through us spreads the fragrance of the knowledge of him in every place; for we are the aroma of Christ to God among those who are being saved and among those who are perishing.” (2 Corinthians 2:14–15)
Then how is Christ not God, if he himself is the fragrance of the knowledge of the Father? No one would learn the sweet scent of the divine nature from human nature alone. Just as the scent of humanity points to a human, so the scent of deity points to God. And if Christ is said to be — and truly is — the Father’s aroma,
Greek · §29
«Καὶ οὓς μὲν ἔθετο ὁ Θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων.» Θεοῦ λεγομένου ταῦτα κατορθοῦν, Χριστὸς ὁ ἐνεργήσας ἐστίν. ἔθετο γὰρ τοὺς ἀποστόλους αὐτὸς ἐν τῇ ἐκκλησίᾳ, καὶ μέντοι καὶ διδασκάλους, ἐνεργῆσαί τε καὶ δυνάμεις· δέδωκε γὰρ ἐξουσίαν τοῖς ἁγίοις μαθηταῖς θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ.
«Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα. μαραναθά.» ἄρα τίνα φησὶ κύριον ἐν τούτοις; κύριος μὲν ὁμολογουμένως καὶ αὐτὸς ὁ Υἱός, ὁμοίως δὲ καὶ τὸ Πνεῦμα — «ὁ γὰρ κύριος,» φησί, «τὸ πνεῦμά ἐστιν.» ὁ δέ γε τοῦ μακαρίου Παύλου σκοπὸς ἐν τούτοις εἰς αὐτὸν συντείνεται τὸν Ἰησοῦν· εἷς γάρ, φησίν, κύριος Ἰησοῦς Χριστός.
ἀναθεματίζει τοίνυν τὸν μὴ φιλοῦντα αὐτόν. οὐ φιλεῖ δὲ αὐτόν, ὁ μήτε φύσει μήτε ἀληθείᾳ λέγων Υἱὸν εἶναι τοῦ Θεοῦ, ἀλλὰ ὡς ἐν δευτέρᾳ τάξει τιθεὶς παρὰ τὸν ἐκ Θεοῦ Λόγον, καὶ τὸ τῆς οἰκονομίας ἀδικῶν μυστήριον, διὰ τοῦ τέμνειν εἰς δύο τὸν ἕνα Κύριον Ἰησοῦν Χριστόν.
Ἐκ τῆς πρὸς Κορινθίους δευτέρας. «Τῷ δὲ Θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δι᾽ ἡμῶν ἐν παντὶ τόπῳ· ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ ἐν τοῖς σωζομένοις καὶ ἐν τοῖς ἀπολλυμένοις.»
εἶτα πῶς οὐ Θεὸς ὁ Χριστός, εἴπερ ἐστὶν αὐτὸς ὀσμὴ τῆς γνώσεως τοῦ Πατρός; οὐ γὰρ ἔν γε τῇ ἀνθρώπου φύσει τὴν τῆς θείας φύσεως εὐωδίαν ἀναμάθοι τις ἄν· ἀλλ᾽ ὥσπερ ἡ τῆς ἀνθρωπότητος ὀσμὴ σημαίνει που πάντως ἄνθρωπον, οὕτω καὶ ἡ τῆς Θεότητος Θεόν. εἰ δὲ Χριστὸς εὐωδία τοῦ Πατρὸς εἶναι
Christ’s letter written by his own Spirit; veil lifted in the Lord§30
30how is Christ not God, even if the Word from God the Father has become human economically?
“You are our letter, written on our hearts, known and read by all people, and you show that you are a letter of Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of fleshy hearts.” (2 Corinthians 3:2–3)
God said somewhere through one of the holy prophets: “In that time, says the Lord, I will put my laws into their mind, and I will write them on their hearts.” (Jeremiah 31:33) So we have become Christ’s letter — he writing on us what he wills not with ink but with the Spirit of the living God — not merely as a minister, but, so to speak, by his own working; for the Spirit is his own. Then how is he not God, who writes for us in his own Spirit the way of knowing God?
About the Jews he says: “But their minds were hardened. For until this day the same veil remains unlifted at the reading of the old covenant, because it is abolished in Christ. But to this day, whenever Moses is read, a veil lies over their heart. But whenever one turns to the Lord, the veil is taken away. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.” (2 Corinthians 3:14–17)
If Christ is the end of the law and the prophets, and the veil over the reading of the old covenant is not uncovered except in Christ alone, what sense is there in thinking him a common human, honored only with the title of sonship? It turns out
Greek · §30
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Xe, μονῇ τῇ τῆς υἱότητος προσηγορίᾳ τετιμημένον ; εὑρι-
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Gospel of Christ’s glory; image of God; judgment seat of Christ§31
31that the end of our faith would then be not toward God but toward one of our kind — which is among the most absurd things.
“And even if our gospel is veiled, it is veiled among those who are perishing, in whom the god of this age has blinded the minds of the unbelieving, so that they may not see the light of the gospel of the glory of Christ, who is the image of God.” (2 Corinthians 4:3–4)
If, as some think, Christ is a common human, joined to the Word from God only by a conjunction of face — for that is how they themselves speak — how is his gospel veiled among those who perish? The nations are disposed not as if he were God, but as if he were a human like us. And how have those who say about a human that he is human been blinded by Satan? What illumination is there in Christ’s gospel if he is not God, and is not glorified as being that? And how would he be the image of God if he reaches only as far as humanity, not truly being Son and God?
“Therefore we are ambitious, whether at home or away, to be well-pleasing to him. For we must all be made manifest before the judgment seat of Christ, so that each may receive what is due for the things done through the body, whether good or worthless.” (2 Corinthians 5:9–10)
If the holy ones’ whole zeal is to please God, and we are ambitious to appear such to Christ while refusing to please humans, how is Christ not clearly God? And if he himself will judge the world — one lawgiver and judge being spoken of — it is plain that by this too he is God, even though the Word became flesh.
Greek · §31
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*E; δὲ καὶ ἔστι κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν
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κατὰ πρόσωπον τὴν συνάφειαν ἔχων πρὸς τὸν ἐκ Θεοῦ
Aoyov: φασὶ yap οὕτως αὐτοί: πῶς ἐν τοῖς ἀπολλυμένοις
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Live for the one who died; ambassadors of Christ; Spirit of Christ§32
32“For the love of Christ constrains us, having concluded this: that one died for all, therefore all died; and he died for all so that those who live might no longer live for themselves, but for him who died and was raised for them.” (2 Corinthians 5:14–15)
If we are all one, and we pray to live for him — making our life solemn by needing to fulfill his will — and we live for Christ, how would he not be God, the one to whom we are indebted and for whom we are eager to live, as the one who died for us and bought us all with his own blood?
“Therefore we are ambassadors for Christ, as though God were appealing through us; we beg on behalf of Christ: be reconciled to God.” (2 Corinthians 5:20) Notice: they are ambassadors for Christ, and they say God appeals to us. Then again they say, “We beg on behalf of Christ: be reconciled to God.” Therefore Christ is God; when we have been reconciled to him, we have been reconciled to God.
“But in everything we commend ourselves as servants of God.” (2 Corinthians 6:4) Those called servants of God are also called servants of Christ; therefore Christ is God.
“For we are the temple of the living God, as God said: I will dwell in them and walk among them, and I will be their God, and they shall be my people.” (2 Corinthians 6:16) If we are temples of the living God because the Spirit dwells in us — and that Spirit is also said to be Christ’s (“for if anyone does not have the Spirit of Christ, he does not belong to him” (Romans 8:9)) — how is Christ not God?
“destroying arguments and every high thing raised against the knowledge of God, and taking captive (2 Corinthians 10:5)
Greek · §32
«Ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς, κρίναντας τοῦτο, ὅτι εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον· καὶ ὑπὲρ πάντων ἀπέθανεν ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι.»
εἰ πάντες ἕν ἐσμεν, καὶ αὐτῷ ζῆν εὐχόμεθα, κατασεμνύνοντες δηλονότι τὸν ἑαυτῶν βίον διά γε τοῦ χρῆναι πληροῦν τὸ θέλημα αὐτοῦ, ζῶμεν δὲ τῷ Χριστῷ — πῶς οὐ Θεὸς εἴη ἄν, ᾧ κεχρεωστήμεθα καὶ ζῆν σπουδάζομεν, ὡς ὑπὲρ ἡμῶν τεθνεῶτι καὶ πριαμένῳ πάντας αἵματι τῷ ἰδίῳ;
«Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν ὡς τοῦ Θεοῦ παρακαλοῦντος δι᾽ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ Θεῷ.» ἐπιτήρησον ὅτι πρεσβεύουσι μὲν ὑπὲρ Χριστοῦ, παρακαλεῖσθαι δὲ λέγουσιν ἡμᾶς ὑπὸ τοῦ Θεοῦ. εἶτα πάλιν «δεόμεθα,» φασίν, «ὑπὲρ Χριστοῦ, καταλλάγητε τῷ Θεῷ.» Θεὸς οὖν ἄρα Χριστός, ᾧ καὶ κατηλλαγμένοι Θεῷ κατηλλάγμεθα.
«Ἀλλ᾽ ἐν παντὶ συνιστάντες ἑαυτοὺς ὡς Θεοῦ διάκονοι.» οἱ Θεοῦ λεγόμενοι εἶναι διάκονοι εἴρηνται καὶ Χριστοῦ· Θεὸς οὖν ἄρα Χριστός.
«Ἡμεῖς γὰρ ναὸς Θεοῦ ἐσμεν ζῶντος, καθὼς εἶπεν ὁ Θεός ὅτι ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν Θεός, καὶ αὐτοὶ ἔσονταί μου λαός.» εἰ ναοὶ Θεοῦ ζῶντος ἐσμέν, ὡς ἐνοικοῦντος ἐν ἡμῖν τοῦ Πνεύματος, ὃ καὶ εἶναι λέγεται τοῦ Χριστοῦ — «εἰ γάρ τις,» φησί, «πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ» — πῶς οὐ Θεὸς ὁ Χριστός;
«λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ, καὶ αἰχμαλωτίζοντες
Captive every thought; Word emptied; Gal 2 died to law for Christ§33
33“…taking every thought captive to the obedience of Christ.” (2 Corinthians 10:5) How shall we demolish every high thing raised against the knowledge of God? How shall we take every thought captive to the obedience of Christ? For the Word emptied himself willingly, and became obedient to the Father as far as death (Philippians 2:7–8).
So whenever some, from things done or said economically because of the flesh and the human, exalt themselves against the knowledge of the Son — saying that the one in human form is not true God and Son by nature — then we will demolish every high thing that is raised, overturning the opinions of those who choose to think that way, and turning every thought toward the economy of obedience. For the Son who has come within the measures of humanity must not refuse the human things.
From Galatians: “For through the law I died to the law, that I might live to God. I have been crucified with Christ; it is no longer I who live, but Christ lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself up for me.” (Galatians 2:19–20)
What, then, does the inspired Paul mean here? A law was set by God through the voice of the prophets, and it was this: “The righteous shall live by faith.” (Habakkuk 2:4) A law was also set through Moses. So having followed the law of faith, he says, I died to the law through Moses — no longer working the things marked out for the ancients as in shadow and types. For that is what it means to die to the Mosaic law: that we may live to God, clinging to faith in Christ (Romans 1:17).
Greek · §33
«…πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ.» τίνα τρόπον καθαιρήσομεν πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ; πῶς αἰχμαλωτιοῦμεν πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ; κεκένωκε γὰρ ἑαυτὸν ὁ Λόγος ἑκών, ὁ καὶ γέγονεν ὑπήκοος τῷ Πατρὶ μέχρι θανάτου.
ὅταν τοίνυν ἐκ τῶν οἰκονομικῶς πεπραγμένων ἢ εἰρημένων διά γε τὴν σάρκα καὶ τὸ ἀνθρώπινον κατεπαίρωνταί τινες τῆς γνώσεως τοῦ Υἱοῦ, λέγοντες οὐκ εἶναι Θεὸν ἀληθῆ καὶ Υἱὸν κατὰ φύσιν τὸν ἐν ἀνθρωπείᾳ μορφῇ, τότε πᾶν ὕψωμα ἐπαιρόμενον καθαιρήσομεν, τὰς τῶν ἐκεῖνα φρονεῖν ἡρημένων ἀνατρέποντες δόξας, καὶ περιτρέποντες πᾶν νόημα εἰς τὴν τῆς ὑπακοῆς οἰκονομίαν. δεῖ γὰρ ἐν τοῖς τῆς ἀνθρωπότητος μέτροις γεγονότα τὸν Υἱόν μὴ παραιτεῖσθαι τὰ ἀνθρώπινα.
Ἐκ τῆς πρὸς Γαλάτας. «Ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον, ἵνα Θεῷ ζήσω. Χριστῷ συνεσταύρωμαι· ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ Υἱοῦ τοῦ Θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ.»
τί δὲ ἄρα φησὶν ἐν τούτοις ὁ θεσπέσιος Παῦλος, κατιδεῖν ἀναγκαῖον. νόμος τέθειται παρὰ Θεοῦ διὰ φωνῆς προφητῶν, καὶ ἦν οὗτος· «Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.» τέθειται δὲ καὶ νόμος διὰ Μωϋσέως. νόμῳ τοίνυν τῷ τῆς πίστεως, φησίν, ἀκολουθήσας, ἀπέθανον τῷ νόμῳ τῷ διὰ Μωϋσέως, οὐκ ἐνεργήσας ἐπὶ τὰ ὡς ἐν σκιᾷ καὶ τύποις διωρισμένα τοῖς ἀρχαίοις. τοῦτο γάρ ἐστι τὸ νόμῳ τῷ διὰ Μωϋσέως ἀποθανεῖν, ἵνα Θεῷ ζήσωμεν, τῇ εἰς Χριστὸν προσκείμενοι πίστει.
Faith better than Moses’ law; Spirit given through Christ; pedagogue to Christ§34
34Preferring the justification in Christ to the law through Moses, how is Christ not God — the one through whom the law is abolished, since his faith surpasses it? And if Christ were merely a human being, how could faith in him have become better than the law?
“He who supplies the Spirit to you and works powers…” (Galatians 3:5) The law through Moses, though it is God’s law and “spoken through angels,” (Hebrews 2:2) (Galatians 3:19) does not have the supply of the Holy Spirit, nor did it procure for anyone the power to work wonders. But through faith in Christ we gain both. How then is faith in him not better, if it has abolished the old law? And if we who live by faith are in a better state than those of the time when the law held, how is Christ not God?
“Before faith came we were kept under the law, shut up for the faith about to be revealed… that we might be justified by faith. But now that faith has come, we are no longer under a guardian; for you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ.” (Galatians 3:23–27)
If the law was a guardian pointing to none other than Christ alone — even while teaching true knowledge of God — how is Christ not God? And if the law is abolished through faith in him and hands him the end of its guardianship, leading those under it to the highest good — and that final good is nothing other than knowledge of the true God — how could anyone doubt that he is God?
Greek · §34
νόμῳ τῷ διὰ Μωϋσέως τὴν ἐν Χριστῷ προτιμῶντες δικαίωσιν, πῶς οὐ Θεὸς ὁ Χριστός, δι’ οὗ καταργεῖται νόμος, ὡς διαφερούσης αὐτοῦ τῆς πίστεως; εἰ δὲ ἄνθρωπος ἦν ἁπλῶς ὁ Χριστός, πῶς ἂν ἐγένετο καὶ νόμου κρείττων ἡ πίστις ἡ εἰς αὐτόν;
«Ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ Πνεῦμα καὶ ἐνεργῶν δυνάμεις…» ὁ διὰ Μωϋσέως νόμος, καίτοι Θεοῦ νόμος ὢν καὶ «λαληθεὶς δι’ ἀγγέλων,» οὐκ ἔχει τὴν τοῦ Ἁγίου Πνεύματος χορηγίαν οὔτε μὴν προὐξένησέ τισι τὸ ἐνεργεῖν δύνασθαι τὰ παράδοξα· κερδαίνομεν δὲ διὰ τῆς πίστεως τῆς εἰς Χριστὸν ἀμφότερα. πῶς οὐκ ἐν ἀμείνοσιν ἡ πίστις τοῦ παλαιοῦ κατήργησε νόμον ἡ πίστις ἡ εἰς αὐτόν; καὶ εἰ ἐσμὲν ἐν ἀμείνοσιν οἱ διὰ πίστεως μᾶλλον ἢ οἵπερ ἦσαν κατ’ ἐκεῖνο τοῦ καιροῦ καθ’ οὓς ἦν ὁ νόμος, πῶς οὐ Θεὸς ὁ Χριστός;
«Πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν ὑπὸ νόμον ἐφρουρούμεθα συγκλειόμενοι εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι… ἐκ πίστεως δικαιωθῶμεν· ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν· πάντες γὰρ υἱοὶ Θεοῦ ἐστε διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ· ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε Χριστὸν ἐνεδύσασθε.»
εἰ παιδαγωγὸς ἦν ὁ νόμος οὐκ ἐφ’ ἕτερον ἀναφέρων πλὴν ὅτι μόνον ἐπὶ Χριστόν, καίτοι τῆς ἀληθοῦς θεογνωσίας διδάσκαλος ὤν, πῶς οὐ Θεὸς ὁ Χριστός; καὶ εἰ καταργεῖται νόμος διὰ τῆς πίστεως τῆς εἰς αὐτόν καὶ τὸ τῆς παιδαγωγίας αὐτῷ τέλος παραδίδωσιν ὡς εἰς τὸ ἄκρον ἀγαθὸν ἀναφέρων τοὺς παιδαγωγουμένους — τὸ δὲ εἰς λῆξιν ἀγαθὸν εἴη ἂν ἕτερον οὐδὲν παρὰ γε τὴν τῆς ἀληθοῦς θεογνωσίας εἴδησιν — πῶς ἂν ἐνδοιάσειέ τις ὅτι Θεός ἐστιν;
Baptized into Christ; boast in the cross; seated at the right hand; Christ in the heart§35
35But we are baptized into Father and Son and Holy Spirit (Matthew 28:19) — so how have we been baptized into Christ if he is not true Son, though there is one Son by nature? Yet we have been baptized into him. Therefore he is God as one Son and one Lord according to the economic union, the Word having become flesh.
“But then, not knowing God, you were enslaved to beings that by nature are not gods; now that you know God — or rather are known by God — how can you turn again to the weak and beggarly elements?” (Galatians 4:8–9) If we have come to know God by confessing Christ, and say we have been known by God as known to him, how is Christ not God?
“But far be it from me to boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.” (Galatians 6:14) Blessed David sings, “I will boast in God my Savior.” (Habakkuk 3:18) The saying is wise and holy: we ought not to glory in a human being, but in God. How then does Paul say he boasts in the cross of Christ? He ought rather to do that in God. Yet the Spirit-bearer boasts in the death of Christ; so he knows him to be true God who suffered for us in the flesh.
From Ephesians, concerning God the Father: “according to the working of the might of his strength, which he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above every rule and authority…” (Ephesians 1:19–21) See: the Father has seated the one raised from the dead at his right hand. Does a human as we are, and nothing more, sit with the nature above all things? Or — what is true — is he God who became human, consubstantial with the Father insofar as he shone forth from him, and who took on the human economically, and is for that reason crowned with divine glory?
“Therefore remember that you once Gentiles in the flesh… that at that time you were without Christ… having no hope and without God in the world.” (Ephesians 2:11–12) If the nations, while they did not have Christ, remained in atheism before the world, and once they have him they are no longer without God, how then is Christ not God?
“For this reason I bow my knees before the Father… that he may grant you… to be strengthened through his Spirit in the inner human being, that Christ may dwell through faith in your hearts.” (Ephesians 3:14–17) The name Christ Jesus, as we have often said, everywhere signifies the Word who shone forth from God in human form. How then does he dwell in our hearts through faith unless he is understood as God — the Word having united the flesh to himself, who also dwells in us in a divine way?
Greek · §35
βαπτιζόμενοι δὲ εἰς Πατέρα καὶ Υἱὸν καὶ Ἅγιον Πνεῦμα, πῶς εἰς Χριστὸν βεβαπτίσμεθα, εἴπερ ἐστὶν οὐχ Υἱὸς ἀληθής, καίτοι τοῦ κατὰ φύσιν ἑνὸς ὄντος Υἱοῦ; ἀλλὰ μὴν εἰς αὐτὸν βεβαπτίσμεθα. Θεὸς οὖν ἄρα ἐστὶν ὡς Υἱὸς εἷς καὶ Κύριος εἷς καθ’ ἕνωσιν οἰκονομικήν, σαρκὸς γεγονότος τοῦ Λόγου.
«Ἀλλὰ τότε μὲν οὐκ εἰδότες Θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· νυνὶ δὲ γνόντες Θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα;» εἰ Θεὸν ἐγνώκαμεν ὁμολογοῦντες Χριστόν, καὶ ἐγνῶσθαί φαμεν ὑπὸ τοῦ Θεοῦ γνωσθέντες αὐτῷ, πῶς οὐ Θεὸς ὁ Χριστός;
«Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι’ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ τῷ κόσμῳ.» ὁ μακάριος ψάλλει Δαυίδ· «Καυχήσομαι ἐπὶ τῷ Θεῷ τῷ σωτῆρί μου.» ἔστι δὲ σοφὸς καὶ ἁγιοπρεπὴς ὁ λόγος· οὐ γὰρ ἐν ἀνθρώπῳ κατασεμνύνεσθαι χρὴ μᾶλλον ἡμᾶς, ἀλλ’ ἐπὶ Θεῷ. πῶς οὖν ὁ Παῦλος ἐν τῷ σταυρῷ τοῦ Χριστοῦ καυχᾶσθαί φησιν; ἔδει γὰρ μᾶλλον ἐπὶ Θεῷ τοῦτο δρᾶν. ἀλλ’ ὁ πνευματοφόρος ἐν θανάτῳ Χριστοῦ καυχᾶσθαί φησιν· οἶδεν οὖν ἄρα Θεὸν ὄντα καὶ ἀληθῆ καὶ δι’ ἡμᾶς παθόντα σαρκί.
Ἐκ τῆς πρὸς Ἐφεσίους. περὶ τοῦ Θεοῦ καὶ Πατρός φησι· «κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, ἣν ἐνήργηκεν ἐν τῷ Χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας…» ἰδοὺ δὴ τὸν ἐγηγερμένον ἐκ νεκρῶν κεκάθικεν ὁ Πατὴρ ἐν δεξιᾷ αὐτοῦ. ἄρα οὖν συνεδρεύει τῇ ὑπὲρ πάντα φύσει καθ’ ἡμᾶς νοούμενος ἄνθρωπος καὶ ἕτερον οὐδέν; ἢ ὅπερ ἐστὶν ἀληθές, ὡς Θεὸς ἐνανθρωπήσας καὶ ὑπάρχων μὲν ὁμοούσιος τῷ Πατρὶ καθὸ πέφηνεν ἐξ αὐτοῦ, προσλαβὼν δὲ τὸ ἀνθρώπινον οἰκονομικῶς, αὐτὸς καὶ διὰ τοῦτο τῇ θείᾳ δόξῃ κατεστεμμένος;
«Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί… ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ… ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ.» εἰ Χριστὸν οὐκ ἔχοντα τὰ ἔθνη διετέλουν ἐν ἀθεότητι κατὰ τὸν κόσμον, ἐπειδὴ δὲ αὐτὸν ἐσχήκασιν οὐ μεμενήκασιν ἄθεοι, πῶς ἄρα οὐ Θεὸς ὁ Χριστός;
«Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν Πατέρα… ἵνα δῴη ὑμῖν… κραταιωθῆναι διὰ τοῦ Πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον, κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν.» τὸ Χριστὸς Ἰησοῦς ὄνομα, καθὸ πλειστάκις εἰρήκαμεν, ἀνθρωπείᾳ μορφῇ τὸν ἐκ Θεοῦ πεφηνότα Λόγον σημαίνει πανταχοῦ. πῶς οὖν ἐν ταῖς καρδίαις ἡμῶν κατοικεῖ διὰ τῆς πίστεως, εἰ μὴ νοεῖται Θεός, ἑνώσαντος ἑαυτῷ τὴν σάρκα τοῦ Λόγου, ὃς καὶ θεϊκῶς ἐν ἡμῖν κατοικεῖ;
Christ dwells by the Spirit; surpassing knowledge of Christ; Colossians mystery§36
36Who is the one who dwells in you? Or how is he housed in human beings through faith? Yet John says clearly about God: “By this we know that he is in us: that he has given us of his Spirit.” (1 John 4:13)
From Philippians, on the boasts that are in the law: “Whatever gains I had, these I have counted as loss because of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things and count them as refuse, in order that I may gain Christ.” (Philippians 3:7–8)
Why are the things in the law loss and refuse? And what is the surpassing worth of the knowledge of Jesus Christ? The law through Moses proclaimed the true God by nature to those of old, while the mystagogues of the new covenant have announced Christ to the world. But if he is a human as we are — merely common, not believed to be God by hypostatic union with the Word from God — how will faith according to him surpass the faith of the law?
From Colossians: “Now I rejoice in my sufferings for your sake, and in my flesh I fill up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, of which I became a minister according to the stewardship of God given to me for you, to fulfill the word of God — the mystery hidden from the ages and from the generations, but now revealed to his saints, to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles.” (Colossians 1:24–27)
Greek · §36
τίς ὁ ἐν ὑμῖν κατοικῶν ; ἢ πῶς ἀνθρώποις διὰ πίστεως ἐνοικίζεται ; καίτοι λέγοντος ᾿Ιωάννου σαφῶς περὶ τοῦ Θεοῦ “ Ἐν τούτῳ ἐγνώκαμεν ὅτι ἐν ἡμῖν ἐστιν, ὅτι ἐκ τοῦ πνεύ-
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Colossians mystery; walk in Christ; Word became flesh; door of the word§37
37“…Christ in you, the hope of glory, whom we proclaim.” (Colossians 1:27–28) How is the mystery hidden, or how is it God’s word at all, and what riches of glory are in it, if Christ is merely a common human as we are? The mystery is neither great nor worth naming unless we approach Christ as God and understand that the Word, being God and in the equality and form of the Father, lowered himself into emptying — becoming human and remaining what he was. Only so is the mystery thought rich and full of glory.
“As therefore you received Christ Jesus the Lord, walk in him, rooted and built up in him and established in faith.” (Colossians 2:6–7) How did we receive Christ? Wise John will teach it: “And the Word became flesh.” (John 1:14) Yet he has not ceased to be Word even though he became flesh; even so he sits with his own Father, and the crucified one is named Lord of glory.
“Continue steadfastly in prayer, watching in it with thanksgiving, praying also for us, that God may open to us a door for the word, to speak the mystery of God for which I am also in bonds, that I may make it clear as I ought to speak.” (1 Corinthians 2:8) If Christ is not God but only a human honored by divine grace, there is nothing deep in the mystery about him. What door would he need for making it plain and speaking as one ought? There is nothing great or hard in saying about a human that he is human by nature. But if the Word from God is proclaimed as having become human, then we need God himself — the one who opens the door and grants us to speak the mystery in the fitting way (Colossians 4:2–4).
Greek · §37
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Hebrews: firstborn worshiped; angels spirits; throne forever; anointed as man§38
38From Hebrews: “And when he brings the firstborn into the world, he says: Let all the angels of God worship him.” (Hebrews 1:6) The Word from God the Father is named only-begotten by nature, because he alone has been begotten from the Father alone. He is also called firstborn when he entered the world as one who had become human and part of it. Yet even so he is worshiped by the holy angels — and worship is reserved and fitting for God alone. How, then, is Christ not God, the one worshiped even in heaven?
“Of the angels he says: He makes his angels spirits and his ministers a flame of fire; but of the Son: Your throne, O God, is forever and ever, and the scepter of uprightness is the scepter of your kingdom. You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.” (Hebrews 1:7–9)
If the one who holds a throne forever is the maker of angels — having loved righteousness and hated lawlessness, and for that reason said to be anointed with the oil of gladness by God the Father — what thoughts should we form about him? If he makes his angels spirits and holds a throne of deity, how is he anointed with the oil of gladness? So he creates angels as God, and is anointed as human — not into the nature of deity, but into the skilled economy of the anointing (Psalm 45:6–7).
Greek · §38
Θεοῦ τοῦ kai θύραν ἀνοίγοντος καὶ διδόντος λαλῆσαι τὸ d ἃ μυστήριον καθ᾽ ὃν προσήκει τρόπον.
Ἐκ τῆς πρὸς Ἑ βραίους.
“Ὅταν δὲ cicaydyy rov πρωτότοκον εἰς τὴν οἰκουμένην Heb.i. 6.
5.“ λέγει Kai προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ."
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God and man economically; living God; blood of Christ cleanses; trampling the Son§39
39So Christ is God and human: God by nature, and the same one human as we are economically, when he came to be from a woman according to the flesh.
“See to it, brothers, that there not be in any of you an evil heart of unbelief in falling away from the living God.” (Hebrews 3:12) By denying Christ we fall away from the living and true God; by remaining in faith toward him we in no way make that apostasy. How, then, is Christ not God?
“For if the blood of bulls and goats and the ashes of a heifer, sprinkling those who have been defiled, sanctify for the purity of the flesh, how much more will the blood of Christ, who through the Holy Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?” (Hebrews 9:13–14) If Christ is not true God, what is the benefit through his blood? Or how will he cleanse our conscience from dead works? What more does the blood of a common human have than the blood of goats? Nothing at all — except that one is of an irrational animal and the other of a rational one. But since the one who is from God by nature took flesh and laid down his own blood for all, by that very fact he can cleanse those who believe in him, free them from dead works, and lead them into worship of God.
“Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. How much worse punishment do you think will be deserved by the one who has trampled underfoot the Son of God, and has counted the blood of the covenant a common thing, and has insulted the Spirit of grace by which he was sanctified?” (Hebrews 10:28–29) The one who insults — that is, sets aside — a divine law does not face a charge equal to sinning against a human, but one far heavier.
Greek · §39
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λατρείαν τῷ Θεῴ.
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Christ’s blood not common; speaker from heaven; same yesterday and forever§40
40So the one who has broken the law has fallen under the sentence of death, while the one who has wronged a human might even be worthy of pardon. How, then, is the one who counted Christ’s blood a common thing under a worse sentence than the one who sins against Moses’ law? Yet he is under a worse one — and very fittingly. Christ’s blood is not common, then: for the Word was God, having become flesh (Hebrews 10:28–29).
“See that you do not refuse the one who is speaking. For if they did not escape when they refused the one who warned them on earth, much less will we escape if we turn away from the one who warns from heaven, whose voice then shook the earth, but now he has promised: Yet once more I will shake not only the earth but also the heaven.” (Hebrews 12:25–26) Who is the one who warned on earth, whom the fathers of the Jews refused and so were put in danger? Clearly Moses. But Christ is not from earth; rather from the heavens. For the God Word from above and from the Father became human — and is God. So the sentence is worse for those who turn away from him, and very fittingly. As wise John says: “He who is of the earth speaks from the earth” — that is, human things — “but he who comes from above is above all,” (John 3:31) as God, of course. And that is what Christ was and is.
“Jesus Christ is the same yesterday and today and forever.” (Hebrews 13:8) We will find the Word sprung from God called Jesus Christ when he became human from a woman. How, then, is he the same yesterday and today and forever? Clearly by union with the Word from God into one Son, the flesh assumed by him being understood with him. For so the Word’s unchangeableness by nature remains for him even when he is understood with the flesh.
Greek · §40
γοῦν ὁ μὲν νόμον παραβεβηκὼς ὑπὸ τὴν τοῦ θανάτου πέπτωκε δίκην, ὁ δὲ εἰς ἄνθρωπον πεπλημμεληκὼς εἴη ἂν καὶ συγγνώμης ἄξιος. πῶς οὖν ἐν χείρονι δίκῃ τοῦ πλημμελοῦντος εἰς τὸν Μωϋσέως νόμον ὁ κοινὸν ἡγησάμενος τὸ αἷμα τοῦ Χριστοῦ; ἀλλὰ μὴν ἐν χείρονι, καὶ σφόδρα εἰκότως. οὐκ ἄρα κοινὸν τὸ αἷμα τοῦ Χριστοῦ· Θεὸς γὰρ ἦν ὁ Λόγος γενόμενος σάρξ.
«Βλέπετε μὴ παραιτήσησθε τὸν λαλοῦντα. εἰ γὰρ ἐκεῖνοι οὐκ ἐξέφυγον ἐπὶ τῆς γῆς παραιτησάμενοι τὸν χρηματίζοντα, πολλῷ μᾶλλον ἡμεῖς οἱ τὸν ἀπ’ οὐρανῶν ἀποστρεφόμενοι, οὗ ἡ φωνὴ τὴν γῆν ἐσάλευσε τότε, νῦν δὲ ἐπήγγελται λέγων· Ἔτι ἅπαξ ἐγὼ σείσω οὐ μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανόν.» τίς ὁ χρηματίσας ἐπὶ γῆς ὃν παραιτησάμενοι κεκινδυνεύκασιν οἱ τῶν Ἰουδαίων πατέρες; δῆλον ὅτι Μωϋσῆς· ἀλλ’ οὐκ ἐκ γῆς ὁ Χριστός, ἐξ οὐρανῶν δὲ μᾶλλον. ὁ γὰρ ἄνωθεν καὶ ἐκ τοῦ Πατρὸς Θεὸς Λόγος, ἄνθρωπος γέγονε καὶ Θεός. χείρων οὖν ἡ δίκη τοῖς αὐτὸν ἀποστρεφομένοις, καὶ μάλα εἰκότως. ὡς γὰρ ὁ σοφὸς φησιν Ἰωάννης· «Ὁ ὢν ἐκ τῆς γῆς ἐκ τῆς γῆς λαλεῖ» — τουτέστιν ἀνθρώπινα — «ὁ δὲ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίν,» ὡς Θεὸς δηλονότι. τοῦτο δὲ ἦν τε καὶ ἔστι Χριστός.
«Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας.» τὸν ἐκ Θεοῦ φύντα Λόγον τότε κεκλημένον εὑρήσομεν Ἰησοῦν Χριστόν, ὅτε γέγονεν ἄνθρωπος ἐκ γυναικός. πῶς οὖν ὁ χθὲς καὶ σήμερον ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας; ἑνώσει δηλονότι τῇ πρὸς τὸν ἐκ Θεοῦ Λόγον εἰς Υἱὸν ἕνα, νοουμένης τῆς ἀναληφθείσης παρ’ αὐτοῦ σαρκός· οὕτω γὰρ τὸ ἄτρεπτον τοῦ Λόγου κατὰ φύσιν μενεῖ πάλιν αὐτῷ νοουμένῳ καὶ μετὰ σαρκός.
Timothy: Savior name; Titus: appearing of our great God and Savior§41
41From Timothy: “Paul, an apostle of Jesus Christ by the command of God our Savior, to Timothy, my true child in faith.” (1 Timothy 1:1) The name Savior fits no one else properly and truly — except the one who is God by nature. So the mystagogue has named him that even here. Yet our Lord Jesus Christ is also Savior: he is named Jesus, and the blessed angel made the force of the name clear: “You shall call his name Jesus, for he will save his people from their sins.” (Matthew 1:21) So Christ is God, if he is Savior of all people, as the inspired Paul says.
From Titus: “For the saving grace of God has appeared to all people, training us to renounce ungodliness and worldly desires and to live soberly, justly, and godly in the present age, awaiting the blessed hope and appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people of his own, zealous for good works.” (1 Timothy 4:10)
What grace has appeared to us, or of what God — though it is called saving for all people? Clearly “the Lord, being God, has also appeared to us,” (Titus 2:11–14) as blessed David says. We await his appearing of glory from the heavens. And he himself is our great God and Savior, Jesus the Christ, who has given himself for us so that, freeing us from all sin, he may present to himself genuine worshipers (Psalm 118:27).
Greek · §41
Ἐκ τῆς πρὸς Τιμόθεον.
dés * Παῦλος ἀπόστολος ᾿Ιησοῦ Χριστοῦ, κατ᾽ ἐπιταγὴν Θεοῦ * σωτῆρος ἡμῶν, Τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει." τὸ τοῦ Σωτῆρος ὄνομα πρέποι ἂν μᾶλλον οὐχ ἑτέρῳ κυρίως τε
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οὕτω καὶ νῦν αὐτὸν ὠνόμασεν ὃ μυσταγωγός. ἀλλ᾽ ἔστι
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Β. Matth. σαφῆ καθιστὰς 0 μακάριος ἄγγελος ἔφασκε “ Καὶ καλέσεις
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James: every good gift; submit to God; Peter greeting and blood sprinkling§42
42Then who will say Emmanuel is not true God, when blessed Paul speaks of him as “our great God and Savior Jesus Christ” (Titus 2:13)?
From the catholic letters — James — that Christ is God: “Do not be deceived, my beloved brothers. Every good gift and every perfect present is from above, coming down from the Father of lights.” (James 1:16–17) Every gift is good; and the good gift is the Holy Spirit, and the power to work the signs of God in him. So if Christ grants the Spirit to the saints, and also the power to work wonders, how would Christ not be true God?
“Submit therefore to God; resist the devil, and he will flee from you.” (James 4:7) Clearly here he said we must submit to God. But Christ says: “Take my yoke upon you.” (Matthew 11:29) So when those who take his yoke are not submitting to someone other than God, how would he not be God?
From Peter’s letter: “Peter, an apostle of Jesus Christ, to the elect sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: grace to you and peace be multiplied.” (1 Peter 1:1–2)
Greek · §42
εἶτα τίς ὁ λέγων οὐκ εἶναι Θεὸν ἀληθῆ τὸν Ἐμμανουήλ, τοῦ μακαρίου Παύλου περὶ αὐτοῦ λέγοντος «Τοῦ μεγάλου Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ»;
Ἐκ τῶν καθολικῶν. Τῆς Ἰακώβου ἐπιστολῆς. Ὅτι Θεὸς ὁ Χριστός. «Μὴ πλανᾶσθε, ἀδελφοί μου ἀγαπητοί. πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστι καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτων.» πᾶσα δόσις ἐστὶν ἀγαθή· ἀγαθὴ δὲ δόσις τὸ Πνεῦμα τὸ Ἅγιον, καὶ τὸ δύνασθαι πληροῦν ἐν αὐτῷ τὰς θεοσημίας. εἶτα εἰ τοῖς ἁγίοις χαρίζεται τὸ Πνεῦμα Χριστός, καὶ μὴν καὶ τὸ δύνασθαι πληροῦν τὰ παράδοξα, πῶς οὐκ ἂν εἴη Θεὸς ἀληθινὸς ὁ Χριστός;
«Ὑποτάγητε οὖν τῷ Θεῷ· ἀντίστητε τῷ διαβόλῳ καὶ φεύξεται ἀφ’ ὑμῶν.» ἰδοὺ σαφῶς ἐν τούτοις ὑποτάσσεσθαι δεῖν ἡμᾶς ἔφη τῷ Θεῷ. φησὶ δὲ Χριστός· «Ἄρατε τὸν ζυγόν μου ἐφ’ ὑμᾶς.» ὅτε τοίνυν οἱ τὸν ζυγὸν αἴροντες τὸν αὐτοῦ οὐχ ἑτέρῳ τινὶ παρὰ τὸν Θεὸν ὑποτάττονται, πῶς οὐκ ἂν εἴη Θεός;
Ἐκ τῆς Πέτρου ἐπιστολῆς. «Πέτρος ἀπόστολος Ἰησοῦ Χριστοῦ κλητοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας καὶ Βιθυνίας, κατὰ πρόγνωσιν Θεοῦ πατρὸς ἐν ἁγιασμῷ πνεύματος εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος Ἰησοῦ Χριστοῦ· χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη.»
Sanctified by his Spirit and blood; new birth hope; Spirit of Christ in prophets§43
43See: according to the foreknowledge of God the Father he named himself an apostle of Christ. Explaining the manner of that apostleship, he says it was done “in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ.” (1 Peter 1:1–2) So when those who believe in him are sanctified by the Spirit, and he also sprinkles us with his blood for cleansing, how would the one who sanctifies with his own Spirit and cleanses believers with his blood not be understood as God? For God was in flesh.
“Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy has begotten us anew to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance imperishable, undefiled, and unfading, kept in heaven.” (1 Peter 1:3–4) If God begot us to a living and abiding hope, and Christ has done this through his own resurrection from the dead, how would he not be God?
“Concerning this salvation the prophets who prophesied of the grace that would come to you searched and inquired, inquiring what person or time the Spirit of Christ in them was indicating.” (1 Peter 1:10–11) See again: here the Holy Spirit is called Christ’s, though he is God’s. So Christ is God, as one who has the Holy Spirit as his own.
Greek · §43
* ὑμῖν καὶ εἰρήνῃ πληθυνθείη." ἰδοὺ κατὰ πρόγνωσιν Θεοῦ καὶ Πατρὸς ἀπόστολον ἑαυτὸν ὠνόμασε τοῦ Χριστοῦ. καὶ τῆς ἀποστολῆς τὸν τρόπον ἡμῖν ἐξηγούμενος, “ ἐν ἁγιασμῷ * πνεύματος, εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος ᾿Ιησοῦ Xpt- H στοῦ," πεπράχθαι φησὶν αὐτήν. ὅτε τοίνυν οἱ πιστεύοντες εἰς 5. 6 αὐτὸν ἁγιαζόμεθα παρὰ τοῦ Πνεύματος, ῥαντίζει δὲ ἡμᾶς καὶ τῷ αἵματι αὐτοῦ πρὸς ἀποκάθαρσιν, πῶς οὐκ ἂν νοοῖτο 6s, ὁ ó ἁγιάζων μὲν ἰδίῳ Πνεύματι, καθαρίζων δὲ καὶ τῷ αἵματι τοὺς πιστεύοντας ; Θεὸς γὰρ ἦν ἐν σαρκί. ἑ 4 z Na * Εὐλογητὸς ὁ Θεὸς καὶ πατὴρ ToU κυρίου ἡμῶν ᾿Ιησοῦ το “ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς * εἰς ἐλπίδα ζῶσαν δι ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ 77 A. ἃ * νεκρῶν εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμά- xs * pavrov τετηρημένην ἐν οὐρανοῖς." ei Θεὸς ἡμᾶς ἐγέννησεν εἰς ἐλπίδα ζῶσαν καὶ μένουσαν, πέπραχε δὲ τοῦτο διὰ τῆς τι ἰδίας ἐκ νεκρῶν ἀναστάσεως ὁ Χριστὸς, πῶς οὐκ ἂν εἴη
Το. το, 1. “ὁ Περὶ ἧς σωτηρίας ἐξεζήτησαν, φησὶ, καὶ ἐξηρεύνησαν * προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες, b * ἐρευνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς 2 * πνεῦμα Χριστοῦ." ἰδοὺ δὴ πάλιν ἐν τούτοις Χριστοῦ τὸ
Ayiov εἴρηται Πνεῦμα, καίτοι Θεοῦ ὄν. Θεὸς οὖν apa
Χριστὸς, ὡς ἴδιον ἔχων τὸ Πνεῦμα τὸ " Aytov.
Ἔκ τῆς Πέτρον ἐπιστολῆς.
18 Pe. “Ἐγένοντο δὲ καὶ ψευδοπροφῆται, ὡς καὶ ἐν ἡμῖν ἔσονται "3
* ψευδοδιδάσκαλοι, οἵ τινες παρεισάξουσιν αἱρέσεις ἀπωλείας,
I. πρόγνωσιν) - τοῦ (bis) C. 2. kai prius om. Cod. 4. post Χριστοῦ repetit e supra χάρις ὑμῖν καὶ----Χριστοῦ C. 6. Πνεύματος] πατρὸς (sic) Cod. 9. πιστεύσαντας Cod. II. ἔλεος αὐτοῦ inverso ordine ri Comm. I2. ζῶσαν
-- 8 Edd. 25. προφῆται C. Comm. ἡμῖν C. Cod. ὑμῖν Comm. Edd. 26. παρεισάγουσιν C. Comm.
Bought by Christ’s blood; true God and eternal life; Jude: denying the Master§44
44From Peter’s letter: “There were also false prophets… who will bring in destructive heresies, even denying the Master who bought them.” (2 Peter 2:1) For we were bought at a price “not with perishable things, silver or gold, but with the precious blood of Christ.” (1 Peter 1:18–19) So we belong to the one who purchased us, even while we serve the living and true God. How, then, is Christ not God — the one we have enrolled as Master, and know as living and true?
“And we know that the Son of God has come and has given us understanding so that we may know the true one, and we are in the true one, in his Son Jesus Christ. This is the true God and eternal life.” (1 John 5:20) Jesus Christ is not understood as the Word from God the Father naked, by himself, and outside flesh; but when he became human, then he was also named Christ Jesus. So when he himself is the true God and the eternal life, who among those who think otherwise will put up with it?
From Jude: “While I was making every effort to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith once for all delivered to the saints (Jude 1:3). For certain people have crept in… who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ.” How does someone who once believed deny our Lord Jesus Christ? We have received the word of the incarnation. But if we say that the Son who is the Word from God the Father is one, and another is…
Greek · §44
* καὶ TOV ἀγοράσαντα αὐτοὺς δεσπότην á ἀρνούμενοι." ἢγο- c Josh iain γὰρ τιμῆς “ οὐ φθαρτοῖς, ἀργυρίῳ ἢ χρυσίῳ, ἀλλὰ 1 ὃ Pet. * τῷ τιμίῳ αἵματι τοῦ Χριστοῦ." ἐσμὲν οὖν ἄρα τοῦ πρια- ΠΝ μένου, καίτοι Θεῷ δουλεύοντες ζῶντι καὶ ἀληθινῷ. εἶτα πῶς sov Θεὸς ὁ Χριστὸς, ὃν καὶ δεσπότην ἐπεγραψάμεθα, ζῶντά τε οἴδαμεν καὶ ἀληθινόν ; * Kai οἴδαμεν ὅτι ὁ υἱὸς τοῦ Θεοῦ ἥκει, καὶ δέδωκεν ἡ ἡμῖν qiue * διάνοιαν ἵνα γινώσκωμεν τὸν ἀληθινὸν Θεὸν, καὶ ἐσμὲν ἐν “ τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτρῦ ᾿Ιησοῦ Χριστῷ. οὗτος ἐστιν * 0 ἀληθινὸς Θεὸς καὶ ζωὴ αἰώνιος." ᾿Ιησοῦς Χριστὸς, οὐ γυμνὸς καὶ καθ᾽ ἑαυτὸν καὶ ἔξω σαρκὸς, ὁ ἐκ τοῦ Θεοῦ Πατρὸς νοεῖται Λόγος" ἀλλ᾽ ὅτε γέγονεν ἄνθρωπος, τότε καὶ ὠνόμασται Χριστὸς 'lggo)s. ὅτε τοίνυν αὐτός ἐστιν e 460. ὁ ἀληθινὸς Θεὸς καὶ ἡ ζωὴ ἡ αἰώνιος, τίς τῶν ἕτερα φρονούν- ὅ τῶν ἀνέζεται ;
Ἐκ τῆς ᾿ἸΙούδα ἐπιστολῆς.
Πᾶσαν σπουδὴν ποιούμενος τοῦ γράφειν ὑμῖν περὶ τῆς 5. Ju4.
* κρινῆς ἡμῶν σωτηρίας, ἀνάγκην ἔσχον γράψαι ὑμῖν παρα- 9 *
καλῶν ἐπαγωνίζεσθαι τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις a 78 A. * πίστει. παρεισέδυσαν γάρ τινες ἄνθρωποι, οἱ καὶ πάλαι
* προγεγραμμένοι εἰς τοῦτο TO κρῖμα, ἀσεβεῖς, τὴν τοῦ Θεοῦ φ ^ , v ’ “ ἡμῶν χάριν μετατιθέντες εἰς ἀσέλγειαν, καὶ τὸν μόνον
σποτὴν koi κύριον ἡμῶν ᾿Ιησοῦν Xpwrov ἀρνουμενοι.
κατὰ τίνα τρόπον ἀρνήσεται τις τῶν ἅπαξ πεπιστευκότων
τὸν κύριον ἡμῶν ᾿Ιησοῦν τὸν Χριστόν ; καίτοι παρεδεξα-
μεθα τὸν τῆς ἐνανθρωπήσεως λόγον. ἀλλ᾽ εἰ φαμέν, ὅτι b
erepos μέν ἐστιν vios ὁ ἐκ Θεοῦ Πατρὸς Λογος, ἕτερος δὲ
2. φθαρτῆς C. ἡ. Ἔκ τῆς ᾿Ιωάννου ἐπιστολῆς πρώτης praemittunt Edd.
τὸν μόνον xai Edd. 1I. σαρκὸς πατρὸς (sic) C. Comm. 14. ὁ et ἡ
27. ἕτερος prius om. Cod. ὁ υἱὸς ὁ C. υἱὸς om. Comm.
One Lord by economic union; Matthew: born of Spirit, saves his people§45
45If we take the one from the woman as a separate person, we have denied the only Master. For there is one Lord Jesus Christ by an economic union — I mean with the Word from God — his flesh ascending into the glory of the deity. So there is one Christ and Son; and so he will be Master of all.
From Matthew’s Gospel — that Christ is God: “While he was considering these things, behold, an angel of the Lord appeared to him in a dream, saying: Joseph, son of David, do not fear to take Mary your wife, for what is begotten in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” (Matthew 1:20–21)
In the same breath he sets down two things proper to God, and not fitting for human nature. Of the one born from Mary he said that those saved through him are his own people, and that he himself will also free them from sins. All things belong to God, and to him alone it would befit to be able to free sinners from sins. So the one begotten from the holy virgin is God, whose own people we are; and he has freed us from sins, as one who has authority for that too.
“Now when Jesus was born in Bethlehem of Judea.” In Bethlehem of Judea has been born the one from the root of Jesse (Isaiah 11:1). And God the Father says about him through one of the prophets: “And you, Bethlehem, house of Ephrathah, are by no means least among the thousands of Judah; for from you shall come forth for me one to be ruler in Israel, and his goings forth are from the beginning, from the days of eternity.” (Micah 5:2)
Greek · §45
κατ’ ἰδίαν ὁ ἐκ γυναικὸς, ἠρνησάμεθα τὸν μόνον δεσπότην. εἷς γὰρ κύριος Ἰησοῦς Χριστὸς καθ’ ἕνωσιν οἰκονομικὴν, τὴν πρός γε φημὶ τὸν ἐκ Θεοῦ Λόγον, εἰς τὴν τῆς θεότητος δόξαν ἀναφοιτώσης αὐτοῦ τῆς σαρκός. εἷς οὖν ἄρα Χριστὸς καὶ Υἱός. ἔσται γὰρ οὕτω τῶν ὅλων δεσπότης.
Ἐκ τοῦ κατὰ Ματθαῖον εὐαγγελίου. Ὅτι Θεὸς ὁ Χριστός. «Ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος Κυρίου κατ’ ὄναρ ἐφάνη αὐτῷ λέγων· Ἰωσὴφ υἱὸς Δαυείδ, μὴ φοβηθῇς παραλαβεῖν Μαριὰμ τὴν γυναῖκά σου· τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου. τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν.»
δύο κατὰ ταὐτὸ τίθησι τὰ θεοπρεπῆ, καὶ οὐκ ἀνθρωπείᾳ πρέποντα φύσει. τοῦ γὰρ τεχθέντος ἐκ τῆς Μαρίας ἴδιον ἔφη λαὸν τοὺς δι’ αὐτοῦ σεσωσμένους, καὶ μὴν ὅτι καὶ ἁμαρτιῶν αὐτοὺς αὐτὸς ἀπαλλάξει. Θεοῦ δὲ τὰ πάντα, καὶ πρέποι ἂν αὐτῷ καὶ μόνῳ τὸ ἀπαλλάττειν ἁμαρτιῶν δύνασθαι τοὺς ἡμαρτηκότας. Θεὸς οὖν ἄρα ἐστὶν ὁ ἐκ τῆς ἁγίας παρθένου γεγεννημένος, οὗ καὶ ἴδιός ἐσμεν λαός· καὶ ἁμαρτιῶν δὲ ἡμᾶς ἀπήλλαξεν, ὡς ἔχων καὶ τούτου τὴν ἐξουσίαν.
«Τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς Ἰουδαίας.» ἐν Βηθλεὲμ γεγέννηται τῆς Ἰουδαίας ὁ ἐκ ῥίζης Ἰεσσαί. φησὶ δὲ περὶ αὐτοῦ δι’ ἑνὸς τῶν προφητῶν ὁ Θεὸς καὶ Πατήρ· «Καὶ σύ, Βηθλεέμ, οἶκος τοῦ Ἐφραθᾶ, μὴ ὀλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν Ἰούδα· ἐκ σοῦ γάρ μοι ἐξελεύσεται τοῦ εἶναι εἰς ἄρχοντα ἐν τῷ Ἰσραήλ, καὶ αἱ ἔξοδοι αὐτοῦ ἀπ’ ἀρχῆς ἐξ ἡμερῶν αἰῶνος.»
Eternal goings-forth; baptize in Spirit; leper; demons; harvest Lord§46
46How, then, is the one born in Bethlehem of Judea said to have goings forth from the beginning of the age (Micah 5:2) — that is, the beginning of existence — though he was born in the last times of the age? So Christ is God, and what is most ancient of the Word of God would befit him. For he was God, and for our sake endured a fleshly birth from a woman.
“I baptize you with water for repentance, but he who comes after me is stronger than I, whose sandals I am not worthy to carry; he will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, and he will clear his threshing floor.” (Matthew 3:11–12) We deny that baptizing in the Holy Spirit is a work of mere humanity; nor do we say the intelligible threshing floor — that is, those on the earth — belongs to a mere human. All things are God’s, and to him alone it befits to be able to baptize believers in the Holy Spirit. Yet Christ, who comes after John according to the flesh, has done this; and he also clears his own floor. So he is true God.
“And behold, a leper came and worshiped him, saying: Lord, if you will, you can make me clean. And stretching out his hand he touched him, saying: I will; be clean. And immediately his leprosy was cleansed.” (Matthew 8:2–3) To be able to work in a way proper to God is not a human property; it would follow rather the nature beyond all things alone. Working thus, Christ is not a bare human as we are, but rather God in human form. So also understand the healing of Peter’s mother-in-law, and when he is seen rebuking winds and sea.
“And the demons begged him, saying: If you cast us out, send us into the herd of pigs. And he said to them: Go.” (Matthew 8:31–32) Whose work is it to provide for all things and save them, if not the one who is God by nature alone? See what providence over beings Christ exercised: unclean demons were not even allowed authority over a herd of pigs.
“Then he says to his disciples: The harvest is plentiful, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into his harvest. And calling his twelve disciples, he gave them authority over unclean spirits.” (Matthew 9:37–10:1)
Greek · §46
πῶς οὖν ὁ γεγεννημένος ἐν Βηθλεὲμ τῆς Ἰουδαίας ἀπ’ ἀρχῆς αἰῶνος τὰς ἐξόδους ἔχειν λέγεται, τουτέστι τῆς ὑπάρξεως τὴν ἀρχήν, καίτοι γεννηθεὶς ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς; Θεὸς οὖν ἄρα Χριστός, καὶ πρέποι ἂν αὐτῷ τὸ τοῦ Θεοῦ Λόγου πρεσβύτατον. Θεὸς γὰρ ἦν δι’ ἡμᾶς σαρκικὴν ὑπομείνας γέννησιν τὴν ἐκ γυναικός.
«Ἐγὼ μὲν γὰρ ὑμᾶς ἐν ὕδατι βαπτίζω εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ.» οὐκ ἀνθρωπότητος ἔργον φαμὲν τὸ βαπτίζειν εἶναι ἐν Ἁγίῳ Πνεύματι· ἀλλ’ οὐδὲ τὴν ἅλω τὴν νοητήν, τουτέστι τοὺς ἐπὶ τῆς γῆς, ἰδίαν εἶναί φαμεν ἀνθρώπου· Θεοῦ γὰρ τὰ πάντα ἐστί, καὶ αὐτῷ καὶ μόνῳ πρέπει τὸ ἐν Ἁγίῳ Πνεύματι βαπτίζειν δύνασθαι τοὺς πιστεύοντας. ἐνήργηκε δὲ τοῦτο Χριστὸς ὁ μετὰ Ἰωάννην ἐρχόμενος κατὰ σάρκα· αὐτὸς δὲ καὶ τὴν ἑαυτοῦ ἅλω καθαρίζει. Θεὸς οὖν ἄρα ἐστὶν ἀληθής.
«Καὶ ἰδοὺ λεπρὸς προσελθὼν προσεκύνει αὐτῷ λέγων· Κύριε, ἐὰν θέλῃς, δύνασαί με καθαρίσαι. καὶ ἐκτείνας τὴν χεῖρα ἥψατο αὐτοῦ λέγων· Θέλω, καθαρίσθητι· καὶ εὐθέως ἐκαθαρίσθη αὐτοῦ ἡ λέπρα.» τὸ ἐνεργεῖν δύνασθαι θεοπρεπῶς οὐκ ἴδιον ἀνθρώπου· αὐτῇ δὲ μᾶλλον ἕποιτο ἂν καὶ μόνῃ τῇ πάντων ἐπέκεινα φύσει. ἐνεργῶν δὲ οὕτω Χριστός, οὐκ ἄρα ψιλὸς ἐστιν ἄνθρωπος καθ’ ἡμᾶς, Θεὸς δὲ μᾶλλον ἐν ἀνθρωπείᾳ μορφῇ. οὕτω νοήσεις καὶ ἐπὶ τῆς Πέτρου πενθερᾶς, κἂν τοῖς ἀνέμοις ἐπιτιμῶν ὁρῷτο, θαλάσσῃ τε καὶ ὕδασιν.
«Οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες· Εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν χοίρων. καὶ εἶπεν αὐτοῖς· Ὑπάγετε.» τὸ προνοεῖν τῶν ὅλων καὶ σώζειν αὐτά τίνος ἂν εἴη, πλὴν ὅτι μόνου τοῦ κατὰ φύσιν ὄντος Θεοῦ; ἰδοὺ τοσαύτην τῶν ὄντων πρόνοιαν ἐποιεῖτο Χριστός, ὡς μὴ ἐξεῖναι τοῖς ἀκαθάρτοις δαίμοσι μηδὲ χοίρων ἀγέλης ἔχειν τὴν ἐξουσίαν.
«Τότε λέγει τοῖς μαθηταῖς αὐτοῦ· Ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι· δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ. καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν κατὰ πνευμάτων ἀκαθάρτων.»
Lord of the harvest sends apostles; confess before the Father; come to me§47
47He knows that the Lord of the harvest is the God of all: the intelligible threshing floor — that is, humanity — is his, and the harvest is his. Yet see: having ordered them to pray the Lord of the harvest, he immediately showed that he himself is that Lord, sending out the laborers — the holy apostles — and giving them authority over unclean spirits as God (Matthew 9:38–10:1). For it is not within the measures of humanity to give anyone the working of the Holy Spirit; yet Christ has given it. How, then, is he not God by nature and in truth, even though the Word has become flesh?
“Everyone who confesses me before humans, I also will confess before my Father in heaven; and whoever denies me before humans, I also will deny before my Father in heaven.” (Matthew 10:32–33) Many of the saints have been called to the glory of martyrdom and perfected through sufferings and death, confessing Christ. Were they crowned for insisting he is a common human, or rather for honoring him as God in their confessions? The answer is clear. Those who denied this also slipped from the glory of martyrdom, and on the day of judgment they will find Christ himself denying them. How, then, is he not God — the one who crowns with martyrdom’s glory those who truly confess that he is this?
“Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you.” (Matthew 11:28–29) If Emmanuel is not truly God, how does he lay his own yoke on us?
Greek · §47
οἶδεν ὄντα τοῦ θερισμοῦ Κύριον τὸν τῶν ὅλων Θεόν· αὐτοῦ γὰρ ἡ ἅλως ἡ νοητή, τουτέστιν ἡ ἀνθρωπότης· αὐτοῦ καὶ ὁ θερισμός. ἀλλ’ ἰδοὺ δεηθῆναι προστάξας τοῦ κυρίου τοῦ θερισμοῦ, ἑαυτὸν εὐθὺς ἀπέδειξεν ὄντα τοῦτο, ἐκβαλὼν τοὺς ἐργάτας, τουτέστι τοὺς ἁγίους ἀποστόλους· οἷς καὶ δέδωκεν ἐξουσίαν κατὰ πνευμάτων ἀκαθάρτων ὡς Θεός. οὐ γάρ ἐστι τῶν τῆς ἀνθρωπότητος μέτρων τὸ διδόναι τισὶ τοῦ Ἁγίου Πνεύματος τὴν ἐνέργειαν· δέδωκε δὲ Χριστός· εἶτα πῶς οὐ φύσει τε καὶ ἀληθῶς ἐστι Θεός, εἰ καὶ γέγονε σὰρξ ὁ Λόγος;
«Πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς· ὅστις δ’ ἂν ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι κἀγὼ αὐτὸν ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς.» πολλοὶ κέκληνται τῶν ἁγίων πρὸς τὴν τοῦ μαρτυρίου δόξαν, καὶ τετελείωνται διὰ παθημάτων καὶ θανάτου, Χριστὸν ὡμολογηκότες. ἆρ’ οὖν ἐστεφάνωται, διαβεβαιούμενοι τε καὶ λέγοντες ἄνθρωπον εἶναι κοινὸν αὐτόν, ἢ μᾶλλον ὡς Θεὸν ταῖς ὁμολογίαις τετιμηκότες; ἀλλ’ ἔστι δῆλον. οἱ γὰρ τοῦτο ἀρνησάμενοι καὶ τῆς τοῦ μαρτυρίου δόξης ἀπώλισθον, καὶ αὐτὸν εὑρήσουσιν ἐν ἡμέρᾳ κρίσεως ἀρνούμενον αὐτοὺς τὸν Χριστόν. εἶτα πῶς οὐ Θεός, ὁ τῇ τοῦ μαρτυρίου δόξῃ στεφανῶν τοὺς ὅτι τοῦτό ἐστιν ἀληθῶς ὁμολογοῦντας;
«Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. ἄρατε τὸν ζυγόν μου ἐφ’ ὑμᾶς.» εἰ μὴ Θεός ἐστιν ἀληθῶς ὁ Ἐμμανουήλ, τίνα τρόπον τὸν ἑαυτοῦ ζυγὸν ἡμῖν ἐπιτίθησιν;
His yoke; greater than the temple; cast out demons in Jesus’ name; angels of the Son§48
48For all things are servants of God. The law too is called a yoke. Yet Christ lays his own yoke on us and subjects us to himself, even while bearing all things under the Father: so he is God. Hence he also claims that all things lie under him.
“Or have you not read in the law that on the sabbaths the priests in the temple profane the sabbath and are guiltless? But I say to you that something greater than the temple is here.” (Matthew 12:5–6) If priests who profane the sabbath are guiltless because they offer services to God, how is service of Christ understood as greater than what is done in the temple? Clearly those under the law served in shadow and copy of the heavenly things (Hebrews 8:5), while the inspired disciples who attended and ministered to Christ had the greater glory. And if ministering to Christ stands in better things than the worship under the law, how would he not be understood as truly God?
“If I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges.” (Matthew 12:27) If the disciples have healed the demonized in Christ’s name — for they cried out, “In the name of Jesus Christ the Nazarene” (Acts 3:6) — how would he not be understood as true God? A mere human’s glory and power would not have been enough to overpower Satan.
“Just as the weeds are collected and burned with fire, so will it be at the end of the age. The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and those who do lawlessness.” (Matthew 13:40–41)
Greek · §48
Θεοῦ γὰρ δοῦλα τὰ πάντα. εἴρηται δὲ ζυγὸς καὶ ὁ νόμος. ἀλλὰ ἐπιτίθησιν ἡμῖν ὁ Χριστὸς τὸν ἴδιον ζυγόν, ἑαυτῷ τε ὑποτάττει, καίτοι τὰ πάντα ὑποφέρων τῷ Πατρί· Θεὸς ἄρα ἐστίν. ὅθεν αὐτῷ καὶ ὑποκεῖσθαι τὰ πάντα τῇ μετέχει.
«Ἢ οὐκ ἀνέγνωτε ἐν τῷ νόμῳ ὅτι ἐν τοῖς σάββασιν οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦσι καὶ ἀναίτιοί εἰσι; λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε.» εἰ βεβηλοῦντες τὸ σάββατον οἱ ἱερεῖς ἀναίτιοί εἰσιν ὡς Θεῷ προσάγοντες τὰς θεραπείας, πῶς τῶν ἐν τῷ ἱερῷ δρωμένων νοεῖται μείζων ἡ Χριστοῦ θεραπεία; ἀλλ’ ἔστι δῆλον ὅτι οἱ μὲν ἐν νόμῳ καὶ σκιᾷ καὶ ὑποδείγματι τῶν ἐπουρανίων λελατρεύκασιν, οἱ δὲ θεσπέσιοι μαθηταὶ προσεδρεύοντές τε καὶ λειτουργοῦντες τῷ Χριστῷ μείζονα καὶ τὴν δόξαν εἶχον. καὶ εἰ τῆς ἐν νόμῳ λατρείας ἐν ἀμείνοσι τὸ λειτουργεῖν τῷ Χριστῷ, πῶς οὐκ ἂν νοοῖτο Θεὸς ἀληθῶς;
«Εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβαλοῦσι; διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν.» εἰ ἐν ὀνόματι τοῦ Χριστοῦ τεθεραπεύκασι τοὺς δαιμονῶντας οἱ μαθηταί — ἐπεφώνουν γάρ· «Ἐν ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου» — πῶς οὐκ ἂν νοοῖτο Θεὸς ἀληθής; οὐ γὰρ ἂν ἐξήρκεσεν ἀνθρώπου δόξα καὶ δύναμις εἰς τὸ κατισχῦσαι τοῦ σατανᾶ.
«Ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ κατακαίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος. ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν.»
Son of Man sends his angels; Peter’s confession; temple tax setup§49
49“…all causes of sin and those who do lawlessness, and they will throw them into the furnace of fire.” (Matthew 13:41–42) Of God it is written: “Bless the Lord, all his angels.” (Psalm 103:20) For an angel is not a human’s servant; rather, all things belong to God. How, then, does he say of the Son of Man that he will send his angels? So he is God, as one who has the angels as his own and is served through the spirits above.
Christ asked: “Who do people say that the Son of Man is?” And Peter answered: “You are the Christ, the Son of the living God.” (Matthew 16:13–17) Jesus answered him: “Blessed are you, Simon Bar-Jonah, for flesh and blood did not reveal this to you, but my Father in heaven.” If Christ were a bare human, why is Peter marvelled at for confessing him? How is he God-taught, or what illumination from above did he need to learn the mystery about him? But he knew him to be God, and confessed him Son of the living God — and for that he is marvelled at. Yet he says one Son, not two sons; so it is impious to divide him into two.
“For the Son of Man is about to come in the glory of his Father with his angels.” (Matthew 16:27) See again: he calls the spirits above his angels, though he is called Son of Man.
“When they came to Capernaum, the collectors of the two-drachma tax approached Peter and said: Does your teacher not pay the two-drachma? He said: Yes.” (Matthew 17:24)
Greek · §49
«…πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν, καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός.» περὶ Θεοῦ γέγραπται· «Εὐλογεῖτε τὸν Κύριον πάντες οἱ ἄγγελοι αὐτοῦ.» οὐ γὰρ ἄγγελος ἀνθρώπου δοῦλός ἐστι, Θεοῦ δὲ μᾶλλον τὰ πάντα. πῶς οὖν φησὶ περὶ τοῦ υἱοῦ τοῦ ἀνθρώπου, ὅτι ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ; Θεὸς οὖν ἄρα ἐστίν, ὡς καὶ ἰδίους ἔχων τοὺς ἀγγέλους, καὶ διὰ τῶν ἄνω πνευμάτων ὑπηρετούμενος.
Ἠρώτησεν ὁ Χριστός· «Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου;» ἀποκριθεὶς δὲ ὁ Πέτρος εἶπε· «Σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος.» ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ· «Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ σοι ἀλλ’ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς.» εἰ ψιλὸς ἄνθρωπος ὁ Χριστός, διὰ τί τεθαύμασται Πέτρος ὁμολογήσας αὐτόν; πῶς δέ ἐστι καὶ θεοδίδακτος, ἢ ποίας ἐδεήθη φωταγωγίας ἄνωθεν, ἵνα μάθῃ τὸ ἐπ’ αὐτῷ μυστήριον; ἀλλ’ ἔγνω Θεὸν ὄντα, καὶ Υἱὸν Θεοῦ ζῶντος διωμολόγησεν αὐτόν· ταύτῃ τοι τεθαύμασται. πλὴν ἕνα Υἱόν, καὶ οὐχὶ υἱοὺς δύο φησί· δυσσεβὲς οὖν ἄρα τὸ διορίζειν εἰς δύο.
«Μέλλει γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ.» ἰδοὺ πάλιν ἀγγέλους αὐτοῦ φησὶ τὰ ἄνω πνεύματα, καίτοι λεγομένου υἱοῦ ἀνθρώπου.
«Ἐλθόντων δὲ αὐτῶν εἰς Καπερναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπον· Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα; καὶ λέγει· Ναί.»
Sons free of the tax; Hosanna to David’s son; throne with all angels§50
50“…tolls or census? From their sons or from strangers?” (Matthew 17:25–27) He said: “From strangers.” Jesus said to him: “Then the sons are free.” How does he say he is free, outside the law, untaxed, and truly Son, unless he is God who has shared flesh and blood by hypostatic union? Yet he paid the two-drachma, as the Son above the law who has come under the law. As a mere human he would not be understood as above the law. How could he? He would not have freedom by nature unless he is understood as God in human form.
As our Savior Christ of all was going up to Jerusalem, children went before him, praising and saying: “Hosanna to the son of David.” The doxology is wholly God-befitting. The Pharisees were indignant and came saying: “Do you hear what these are saying?” Jesus said to them: “Yes; have you never read: From the mouth of infants and nursing babies you have prepared praise?” (Matthew 21:15–16) Here we must recall blessed David: “O Lord, our Lord, how wondrous is your name in all the earth, for your majesty is exalted above the heavens. From the mouth of infants and nursing babies you have prepared praise.” (Psalm 8:1–2) The children praised, saying “Hosanna to the son of David,” and he accepts the doxology as one praised. Blessed David did not ascribe this to a common human, but rather to the Lord, whose name has become wondrous in all the earth; for the majesty too was exalted above the heavens. How, then, is the son of David according to the flesh — Christ — not God?
“When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory.” (Matthew 25:31)
Greek · §50
τέλη ἢ κηνσον : ἀπὸ TOV ULOV αὐτῶν, ἢ ἀπὸ TOV ἀλλοτριων;
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Judge of the world; seated at the right hand; creation shakes at the cross§51
51Will Christ sit as one human among us, with all the angels standing by him, and so judge the world (Matthew 25:31)? What sense would that make? For it is written that “there is one lawgiver and judge.” (James 4:12) So Christ is God — the one who has God’s glory and a throne, angels standing by, and who judges the inhabited world in righteousness.
“And the high priest said to him: I adjure you by the living God to tell us if you are the Christ, the Son of God. Jesus says to him: You have said so; yet I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” (Matthew 26:63–64) How does the Son of Man sit at the right hand of Power? Clearly: even if the Word from God has become Son of Man, he has not ceased to be God, but is the same one who sits with the One who begot him, and is seen shining in the dignities of the deity, even though he has become flesh.
“And Jesus, crying with a loud voice, gave up the spirit. And behold, the curtain of the temple was torn in two from top to bottom, and the earth shook, and the rocks were split, and the tombs were opened, and many bodies of the saints who had fallen asleep were raised.” (Matthew 27:50–52) If Christ were a common human, how was there such uproar in the elements when he died? The sun drew in its ray and made darkness in daytime; the earth, seeing her own Master insulted by the Jews, was split; and Hades too released the souls of the saints.
Greek · §51
ἆρα ὡς ἄνθρωπος τῶν καθ’ ἡμᾶς εἷς καθεδεῖται Χριστός, παρεστηκότων αὐτῷ πάντων τῶν ἀγγέλων, οὕτω τε κρινεῖ τὸν κόσμον; εἶτα ποῖον ἂν ἔχοι τοῦτο λόγον; γέγραπται γὰρ ὅτι «εἷς ἐστιν ὁ νομοθέτης καὶ κριτής.» Θεὸς οὖν ἄρα Χριστός, ὁ ἐν δόξῃ Θεοῦ καὶ θρόνον ἔχων καὶ παρεστῶτας ἀγγέλους καὶ κρίνων τὴν οἰκουμένην ἐν δικαιοσύνῃ.
«Καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ· Ὁρκίζω σε κατὰ τοῦ Θεοῦ τοῦ ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ Θεοῦ. λέγει αὐτῷ ὁ Ἰησοῦς· Σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπ’ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ.» πῶς ὁ υἱὸς τοῦ ἀνθρώπου κάθηται ἐκ δεξιῶν τῆς δυνάμεως; ἀλλ’ ἔστι δῆλον, ὅτι κἂν εἰ γέγονεν υἱὸς τοῦ ἀνθρώπου ὁ ἐκ Θεοῦ Λόγος, οὐ πέπαυται τοῦ εἶναι Θεός, ἀλλ’ ἔστιν ὁ ἐν ταὐτῷ καὶ συνεδρεύει τῷ φύσαντι, καὶ ἐν τοῖς τῆς θεότητος ἀξιώμασιν ἐμπρέπων ὁρᾶται, κἂν εἰ γέγονε σάρξ.
«Ὁ δὲ Ἰησοῦς κράξας φωνῇ μεγάλῃ ἀφῆκε τὸ πνεῦμα. καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἄνωθεν εἰς δύο ἕως κάτω, καὶ ἡ γῆ ἐσείσθη καὶ αἱ πέτραι ἐσχίσθησαν, καὶ τὰ μνημεῖα ἀνεῴχθησαν, καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθη.» εἰ κοινὸς ἄνθρωπος ἦν ὁ Χριστός, πῶς τεθνεῶτος αὐτοῦ τοσοῦτος ἦν ἐν τοῖς στοιχείοις ὁ θόρυβος; ὁ μὲν γὰρ ἥλιος τὴν ἀκτῖνα συνέστειλε, καὶ ἐν ἡμέρᾳ σκότος εἰργάσατο· ἡ δὲ γῆ τὸν ἑαυτῆς δεσπότην ὁρῶσα ὑπὸ τῶν Ἰουδαίων ἐμπαροινούμενον ἐσχίζετο· ἀφῆκε δὲ καὶ ὁ ᾅδης τὰς τῶν ἁγίων ψυχάς.
God in flesh; knows hearts; salvation from the Jews; ask in my name§52
52Who is doing these things? Is it not God? For God was in flesh, and the creation was in a way angered together with him when he was insulted.
From John’s Gospel: “But Jesus himself did not entrust himself to them, because he knew all people, and because he had no need that anyone should testify about the human; for he himself knew what was in the human.” (John 2:24–25) Of God it is written that “he who alone forms their hearts” (Psalm 33:15); and he himself says something similar. So if he knows all things and knows what is in the human, how would he not be God as the one who searches hearts and kidneys (Jeremiah 17:10)?
“You worship what you do not know; we worship what we know, for salvation is from the Jews.” (John 4:22) Do you hear that he says salvation is from the Jews? Yet we have enrolled God as Savior. For he has saved us “not an elder, not an angel, but the Lord himself,” (Isaiah 63:9) according to the Scriptures. He is named Christ Jesus, having come to be from the Jews according to the flesh; and Jesus is interpreted “salvation.” So he himself is the salvation from the Jews. Therefore even if the Word has become flesh and has taken hold of Abraham’s seed, he is God also with the flesh (Hebrews 2:16).
“Truly, truly I say to you, the one who believes in me will also do the works that I do, and greater works than these he will do, because I am going to my Father. And whatever you ask in my name, I will do.” (John 14:12–14) He says he is going to the Father, though the Son exists as God by nature and is himself the one who fills all things. So he goes in a human way…
Greek · §52
τίνος ταῦτα ποιοῦντος; ἆρα οὐχὶ Θεοῦ; Θεὸς γὰρ ἦν ἐν σαρκί, ᾧ καὶ ἡ κτίσις ὑβριζομένῳ τρόπον τινὰ συνωργίζετο.
Ἐκ τοῦ κατὰ Ἰωάννην εὐαγγελίου. «Αὐτὸς δὲ ὁ Ἰησοῦς οὐκ ἐπίστευεν αὑτὸν αὐτοῖς, διὰ τὸ αὐτὸν γινώσκειν πάντα, καὶ ὅτι οὐ χρείαν εἶχεν ἵνα τις μαρτυρήσῃ περὶ τοῦ ἀνθρώπου· αὐτὸς γὰρ ἐγίνωσκε τί ἦν ἐν τῷ ἀνθρώπῳ.» περὶ Θεοῦ γέγραπται ὅτι «ὁ πλάσας κατὰ μόνας τὰς καρδίας αὐτῶν»· καὶ αὐτὸς δέ που φησίν. εἰ οὖν πάντα γινώσκει, καὶ οἶδε τὰ ἐν τῷ ἀνθρώπῳ, πῶς οὐκ ἂν εἴη Θεὸς ὡς καρδίας ἐτάζων καὶ νεφρούς;
«Ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε· ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν.» ἀκούεις ὅτι τὴν σωτηρίαν ἐκ τῶν Ἰουδαίων εἶναί φησι; καίτοι σωτῆρα Θεὸν ἐπεγραψάμεθα. σέσωκε γὰρ ἡμᾶς «οὐ πρέσβυς, οὐκ ἄγγελος, ἀλλ’ αὐτὸς ὁ Κύριος,» κατὰ τὰς γραφάς. ὠνόμασται γὰρ Χριστὸς Ἰησοῦς, γεγονὼς ἐξ Ἰουδαίων κατὰ τὴν σάρκα· Ἰησοῦς γε μὴν ἑρμηνεύεται σωτηρία. αὐτὸς οὖν ἄρα ἐστὶν ἡ ἐκ τῶν Ἰουδαίων σωτηρία. ὥστε κἂν εἰ γέγονε σὰρξ ὁ Λόγος, καὶ ἐπελάβετο σπέρματος Ἀβραάμ, Θεός ἐστι καὶ μετὰ σαρκός.
«Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμέ, τὰ ἔργα ἃ ἐγὼ ποιῶ κἀκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει, ὅτι ἐγὼ πρὸς τὸν πατέρα μου πορεύομαι. καὶ ὅ τι ἂν αἰτήσητε ἐν τῷ ὀνόματί μου, τοῦτο ποιήσω.» πορεύεται, φησί, πρὸς τὸν Πατέρα, καίτοι φύσει Θεὸς ὑπάρχων ὁ Υἱός, καὶ αὐτὸς ὢν ὁ πάντα πληρῶν. πορεύεται τοίνυν ἀνθρωπίνως…
Ask in my name; Father and Son give as one God§53
53…for he was taken up into heaven. But as God he promises to fulfill the requests of those who pray, if they make their petitions in his name. Then: to whom would it be more fitting to fulfill the prayers of the saints and grant their requests, except to the one who alone is by nature and truly God?
“You did not choose me, but I chose you, that you should go and bear fruit, and that your fruit should remain, so that whatever you ask the Father in my name he will give you.” (John 15:16) See how everywhere he shows that he works the same things with authority as God the Father. For he had said, “If you ask in my name, I will do it” (John 14:13–14); but now he says, “Whatever you ask the Father in my name he will give you.” (John 16:23–26) So then — does the Father give on his own apart from the Son, and the Son separately give his share apart from the Father? Would the saints’ prayer-requests then come from two gods? Not so — God forbid. For there is one God, the Father, and one Lord Jesus Christ (1 Corinthians 8:6). The Father distributes the good things in the Son, in the Spirit. Yet the asking in prayer is in Christ Jesus, and the Lord Jesus who became human is understood as the one who is also named Word.
“And on that day you will ask me nothing. Truly, truly I say to you, if you ask my Father anything, he will give it to you in my name. Ask and you will receive, that your joy may be full.” This too will sit briefly in the same sense as what is above, and what follows likewise. It runs thus: “On that day you will ask in my name, and I do not say to you that I will ask the Father…”
Greek · §53
…ἀνελήφθη γὰρ εἰς τὸν οὐρανόν. ἀλλὰ ὡς Θεὸς ἐπαγγέλλεται πληροῦν τὰ αἰτήματα τῶν προσευχομένων, εἰ ἐν τῷ ὀνόματι αὐτοῦ ποιοῖντο τὰς λιτάς. εἶτα, τίνι ἂν πρέποι μᾶλλον τὸ πληροῦν εὐχὰς ἁγίων καὶ χαρίζεσθαι τὰ αἰτήματα, πλὴν ὅτι μόνῳ τῷ κατὰ φύσιν καὶ ἀληθῶς Θεῷ;
«Οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ’ ἐγὼ ἐξελεξάμην ὑμᾶς, ἵνα ὑμεῖς ὑπάγητε καὶ καρπὸν φέρητε, καὶ ὁ καρπὸς ὑμῶν μένῃ, ἵνα ὅ τι ἂν αἰτήσητε τὸν πατέρα ἐν τῷ ὀνόματί μου δώσει ὑμῖν.» ἰδοὺ πανταχοῦ δείκνυσιν, ὅτι τὰ ἴσα μετ’ ἐξουσίας ἐνεργεῖ τῷ Θεῷ καὶ Πατρί. ἔφασκε γὰρ ὅτι «ἐὰν αἰτήσητε ἐν τῷ ὀνόματί μου, ποιήσω»· νυνὶ δὲ φησιν «ὅ τι ἂν αἰτήσητε τὸν πατέρα ἐν τῷ ὀνόματί μου δώσει ὑμῖν.» ἆρα οὖν ἰδίᾳ μὲν δίδωσιν ὁ Πατὴρ δίχα τοῦ Υἱοῦ, ἰδίᾳ δὲ καὶ ἀνὰ μέρος ὁ Υἱὸς δίχα τοῦ Πατρός; οὐκοῦν παρὰ δύο θεῶν τοῖς ἁγίοις τὰ ἐν εὐχαῖς αἰτήματα; ἀλλ’ οὐχ οὕτως ἔχει ταῦτα, μὴ γένοιτο. εἷς γὰρ Θεὸς ὁ Πατήρ, καὶ εἷς κύριος Ἰησοῦς Χριστός. διανέμει γὰρ ὁ Πατὴρ ἐν Υἱῷ τὰ ἀγαθὰ ἐν Πνεύματι. πλὴν ἡ αἴτησις ἡ ἐν προσευχαῖς ἐν Χριστῷ Ἰησοῦ, καὶ κύριος Ἰησοῦς ὁ ἐνανθρωπήσας νοεῖται ὁ καὶ ὀνομάζεται Λόγος.
«Καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν. ἀμὴν ἀμὴν λέγω ὑμῖν, ἂν τι αἰτήσητε τὸν πατέρα μου, δώσει ὑμῖν ἐν τῷ ὀνόματί μου. αἰτεῖτε καὶ λήψεσθε, ἵνα ἡ χαρὰ ὑμῶν ᾖ πεπληρωμένη.» ἐν ἴσῃ καὶ τοῦτο τοῖς ἀνωτέρω βραχὺ διανοίᾳ κείσεται, καὶ τὸ ἐφεξῆς ὁμοίως. ἔχει δὲ οὕτως· «Ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐν τῷ ὀνόματί μου αἰτήσεσθε, καὶ οὐ λέγω ὑμῖν ὅτι ἐγὼ ἐρωτήσω τὸν πατέρα»…
Eternal life is knowing Father and Christ; glory and oneness§54
54“…the Father loves you, because you have loved me, because I came forth from the Father.” (John 16:27)
“And this is eternal life, that they know you, the only true God, and Jesus Christ whom you sent.” (John 17:3) If knowledge of Jesus Christ is necessarily joined to, and enters together with, knowledge of the only true God, and this procures eternal life, how is it not clear to all that Christ is true God? For the Word became flesh, and remained Word.
“That the world may believe that you sent me; and the glory that you have given me I have given them, that they may be one as we are one; I in them and you in me, that they may be perfected into one.” (John 17:21–23) Setting the eye of understanding carefully on the force of what is before us, let us consider what is in it. What glory does the Son say he has received from the Father and given to us? He himself will free us from searching this out when he says “that they may be one as we are one.” For in natural identity the Word from God is one with his own Father, even if each is understood in his own hypostasis. And how has he also come to be in us? In the same way — I mean essentially and naturally? Yet God’s nature would be wholly incompatible with creation, I mean in identity according to essence. How then has the One above creation come to be in us naturally? He became human, so that just as he is one with the Father in the nature of the deity, so he may also become one with us in the relation according to humanity; for in this way we too are perfected into one.
Greek · §54
* o πατὴρ φιλεῖ υμᾶς, Or. ὑμεῖς eue πεφιλήκατε, ori ἐγὼ
M ^ Ν ^ 35 * παρὰ τοῦ πατρὸς ἐξῆλθον. ἐς eo , 5» ε 9 7 N ῳ , ' bl Αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε rov
* μόνον ἀληθινὸν Θεὸν kai ὃν ἀπέστειλας ᾿Ιησοῦν Χριστον.
εἰ τῇ ἐπιγνώσει τοῦ μόνου καὶ ἀληθινοῦ Θεοῦ, συνέζευκ- 5
ταί T€ καὶ συνεισβαίνειν ἀνάγκη τὴν ἐπίγνωσιν Ιησοὺ
ὁ Χριστοῦ, καὶ ζωὴν τοῦτο τὴν αἰώνιον προξενεῖ, πῶς οὐχ
ἅπασιν ἐναργὲς, ὅτι Θεὸς ἐστιν ἀληθὴς ὁ Χριστὸς ; γέγονε
γὰρ σὰρξ o Λογος, καὶ μεμένηκε. Λόγος.
*"Iya ὁ κόσμος πιστεύσῃ ὅτι σύ με ἀπεστειλας" καγὼ τὸ
* τὴν δόξαν ἣν δέδωκας μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἐν
καθὼς ἡμεῖς ἐν, ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοὶ, ἵνα ὦσι
* χετελειωμένοι εἰς ἕν." ἀκριβῆ τῆς διανοίας τὸν ὀφθαλμον
86 Α. «ἐπιστήσαντες τῇ TOU προκειμένου δυνάμει, θεωρήσωμεν τα
ἐν αὐτῷ. ποίαν δόξαν εἰληφέναι φησὶ παρὰ τοῦ llarpos o1;
Yios, kai ταύτην ἡμῖν ἐπιδοῦναι ; avrog δὲ ἡμᾶς τῆς emi
τούτοις ἐρεύνης ἀπαλλάξει λέγων "Iva ὦσι καθὼς ἡμεῖς
ἕν." ἐν μὲν γὰρ τῇ φυσικῇ ταυτότητι, ἕν ἐστιν ὁ ἐκ Θεοῦ
Λογος πρὸς TOv ἑαυτοῦ Πατέρα, εἰ καὶ νοεῖται καθ᾽ vmo-
στασιν ἑκάτερος iÓuc]v. πῶς δὲ kal ἐν ἡμῖν γέγονε ; κατὰ τον 2o
ἴσον τρόπον, οὐσιωδῶς δὴ λέγω kal φυσικῶς" καίτοι Θεοῦ
b φύσις ἀσύμβατος παντελῶς εἴη ἂν πρὸς τὴν κτίσιν, ὡς ἐν
ταυτότητι λέγω τῇ kar οὐσίαν. πῶς οὖν ἐν ἡμῖν γέγονε
φυσικῶς ὁ ὑπὲρ τὴν κτίσιν; γέγονε yàp ἄνθρωπος, ἵνα
ὥσπερ ἐστὶν ἐν τῇ τῆς θεότητος φύσει πρὸς τὸν Tarepa, :;
οὕτω καὶ πρὸς ἡμᾶς ἐν γένηται σχέσει τῇ κατὰ avÜpa-
πότητα" τετελειώμεθα γὰρ οὕτω καὶ ἡμεῖς εἰς ἕν.
Ovovs οὖν οψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ τῶν σαββα-
* των, kai τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ
I. πεφιλήκατε -- καὶ πεπιστεύκατε Edd. 5. καὶ ἀληθινοῦ om. 8“. συνέζευκταί C. Cod. συνεζεῦχθαί e. Comm. Edd. 7. αἰώνιον εἰς αἰῶνα 8.6. 8. ἐναργὲς] -ἰ ἐστιν a.e. II. ἔδωκας C. Comm. I5. φησυ εἴληφέναι inverso ordine C. Comm. 18. ἐν μὲν γὰρ 7) τῇ μὲν γὰρ [ἐν cum
33. ὑμῖν C. 29. μαθηταὶ] -- αὐτοῦ C. Comm.
Locked doors; Spirit breathed; forgive and retain sins§55
55“…gathered for fear of the Jews, Jesus came and stood in the midst and says to them: Peace to you.” (John 20:19) Someone might reasonably raise this puzzle: if the Word was in a body even after the resurrection, as also before the precious cross, how did he appear unexpectedly in the midst of the disciples when the doors were locked? To this we say: by divine power. One must remember Paul saying that “from now on we know no one according to the flesh; even if we have known Christ according to the flesh, yet now we know him so no longer.” (2 Corinthians 5:16) For after the rising from the dead, since the economy on which the taking of flesh was done as needed is already finished, he uses authority and power befitting God, wanting to be recognized rather through these than through the measures of the emptying, as at the fitting time.
“And having said this he breathed on them and says to them: Receive the Holy Spirit; if you forgive the sins of any, they are forgiven them; if you retain those of any, they are retained.” (John 20:22–23) The whole deed is God-befitting and worthy of every word. First, breathing on the apostles and giving the Spirit is not a human act. Then it is great and above creation to grant such authority that they may retain the sins of those they choose, and also forgive those they may wish. And why does he give the Spirit also through a fleshly breath? Because his flesh has not become alien to the Word, but is his own in a proper sense. The breathing through flesh is human; but it is the work of divine power to make those who are counted worthy sharers of the Spirit.
Greek · §55
* συνηγμένοι διὰ τὸν φόβον τῶν ᾿Ιουδαίων, ἦλθεν ὁ ᾿Ιησοῦς c.
καὶ ἔστη εἰς TO μέσον καὶ λέγει αὑτοῖς Eipgvg vp. 1
ἐπαπορήσαι τις ἂν κατὰ TO εἰκὸς ἐκεῖνο λέγων Ei ἐν σώματι
καὶ uera τὴν ἀνάστασιν ἦν ὁ Λόγος, καθὰ καὶ πρὸ τοῦ
δτιμίου σταυροῦ, πῶς κεκλεισμένων τῶν θυρῶν ἀδοκήτως εἰς
μέσον ὥφθη τῶν μαθητῶν ; πρὸς τοῦτο φαμεν, ὅτι δυνάμει
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M ’ὔ τοὺς ἠξιωμένους.
3. ἐκεῖνο om. Edd. ἡ. ὅτι om. C. Comm. 8. εἰ δὲ καὶ ἐ ἐγνώκαμεν
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Comm. 25. θεϊκῆς δὲ δυνάμεως ἔργον] θεϊκὸν δὲ καὶ δυνάμεως Θεοῦ a.e.
Baptist prepares the Lord’s way; David’s throne forever — Christ is God§56
56From Luke’s Gospel. An angel of God says to Zechariah about the holy Baptist: “And there will be joy and gladness for you, and many will rejoice at his birth. For he will be great before the Lord, and he will drink no wine or strong drink, and he will be filled with the Holy Spirit even from his mother’s womb, and he will turn many of the sons of Israel to the Lord their God.” (Luke 1:14–16)
And when asked by the Jews, “Who are you?” he says: “I am the voice of one crying in the wilderness: Prepare the way of the Lord; make his paths straight.” (John 1:23) (Isaiah 40:3) And Zechariah himself, prophesying over his own child, says: “And you, child, will be called prophet of the Most High; for you will go before the face of the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins.” (Luke 1:76–77) For he went ahead of Christ, and became his forerunner, and proclaimed that the ways were to be prepared for him, and prophesied the word concerning him, turning people as toward God who is able to justify those in sins. Then — how is Christ not God?
“This one will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.” (Luke 1:32–33) So then — shall we lie under one of those like us, ruled continuously and without end, or shall we rather be under God ruling us who are in Christ? And not as if some outside mediator were taken on for this, but as the God and Father holding sway over all things through the Son and in the Son? And if this is true, then Christ is God.
Greek · §56
Ἐκ τοῦ κατὰ Λουκᾶν εὐαγγελίου. Ἄγγελος Θεοῦ τῷ Ζαχαρίᾳ φησὶ περὶ τοῦ ἁγίου Βαπτιστοῦ· «Καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις, καὶ πολλοὶ ἐπὶ τῇ γενέσει αὐτοῦ χαρήσονται. ἔσται γὰρ μέγας ἐνώπιον Κυρίου, καὶ οἶνον καὶ σίκερα οὐ μὴ πίῃ, καὶ πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ, καὶ πολλοὺς τῶν υἱῶν Ἰσραὴλ ἐπιστρέψει ἐπὶ Κύριον τὸν Θεὸν αὐτῶν.»
Ἐρωτηθεὶς δὲ ὑπὸ τῶν Ἰουδαίων «Σὺ τίς εἶ;» φησίν· «Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.» προφητεύων δὲ καὶ αὐτὸς ὁ Ζαχαρίας ἐπὶ τῷ ἰδίῳ παιδὶ φησί· «Καὶ σύ, παιδίον, προφήτης ὑψίστου κληθήσῃ· προπορεύσῃ γὰρ πρὸ προσώπου Κυρίου ἑτοιμάσαι ὁδοὺς αὐτοῦ, τοῦ δοῦναι γνῶσιν σωτηρίας τῷ λαῷ αὐτοῦ ἐν ἀφέσει ἁμαρτιῶν αὐτῶν.» προεβάδιζε γὰρ τοῦ Χριστοῦ, καὶ αὐτοῦ γέγονε πρόδρομος, καὶ αὐτῷ τὰς ὁδοὺς προετοιμάζεσθαι διεκήρυττε, καὶ τὸν ἐπ’ αὐτῷ προεφήτευε λόγον, ἐπιστρέφων ὡς ἐπὶ Θεὸν δικαιοῦν ἰσχύοντα τοὺς ἐν ἁμαρτίαις. εἶτα, πῶς οὐ Θεὸς ὁ Χριστός;
«Οὗτος ἔσται μέγας καὶ υἱὸς ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ Κύριος ὁ Θεὸς τὸν θρόνον Δαυεὶδ τοῦ πατρὸς αὐτοῦ, καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος.» ἆρα οὖν ὑφ’ ἑνὶ τῶν καθ’ ἡμᾶς κεισόμεθα, βασιλευόμενοι διηνεκῶς καὶ ἀκαταλήκτως, ἢ ὑπὸ Θεῷ μᾶλλον ἐσόμεθα βασιλεύοντι ἡμῶν τῶν ἐν Χριστῷ; καὶ οὐχ ὡς ἔξωθεν μεσίτου τινὸς εἰς τοῦτο παραληφθέντος, ἀλλ’ ὡς δι’ Υἱοῦ καὶ ἐν Υἱῷ κατακρατοῦντος τῶν ὅλων τοῦ Θεοῦ καὶ Πατρός; εἰ δὲ τοῦτο ἀληθές, Θεὸς ἄρα ὁ Χριστός.
Annunciation, Baptist’s leap, Simeon’s salvation — Christ is God§57
57Mary said to the angel: “How will this be for me, since I do not know a man?” (Luke 1:34–35) And answering, the angel said to her: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the holy one to be born will also be called Son of God.” So then — is the one born ineffably through the Spirit from the holy virgin only called Son, as if created, or is he believed to be Son by nature and truly, and God? This is true. So let the Word be understood as having become flesh hypostatically — that is, having made his own the flesh from the holy virgin through the Spirit. For in this way he will also be truly God.
“And when Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit and cried out with a loud voice and said: Blessed are you among women, and blessed is the fruit of your womb. And how is this to me, that the mother of my Lord should come to me?” (Luke 1:41–43) When God works the gift of prophecy, someone becomes a prophet; in any other way, not at all. So when the greeting of the holy virgin Mary, still carrying Jesus, moved John in the womb into prophecy, how is Christ not God — who even in the virgin’s womb moved the Baptist in a God-befitting way into the power of prophecy?
“Now you dismiss your servant, Master, according to your word in peace; for my eyes have seen your salvation, which you prepared before the face of all the peoples, a light for revelation to the nations and glory of your people Israel.” (Luke 2:29–32) Taking Jesus into his arms, Simeon says such things about him. So how is he salvation? And how a light for revelation to the nations — unless he is truly God and only Son by nature…
Greek · §57
Εἶπε δὲ Μαριὰμ πρὸς τὸν ἄγγελον· «Πῶς ἔσται μοι τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω;» καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ· «Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται υἱὸς Θεοῦ.» ἆρα οὖν κέκληται μόνον υἱὸς ὁ ἐκ τῆς ἁγίας παρθένου διὰ τοῦ Πνεύματος ἀπορρήτως γεγεννημένος, ἤγουν ἐκτισμένος, ἢ φύσει τε καὶ ἀληθῶς υἱὸς εἶναι πεπίστευται καὶ Θεός; ἀλλ’ ἔστι τοῦτο ἀληθές. νοείσθω δὴ οὖν σὰρξ καθ’ ὑπόστασιν γεγονὼς ὁ Λόγος, τουτέστιν ἰδίαν ποιησάμενος σάρκα τὴν διὰ Πνεύματος ἐκ τῆς ἁγίας παρθένου. οὕτω γὰρ ἔσται καὶ Θεὸς ἀληθῶς.
«Καὶ ἐγένετο ὡς ἤκουσεν τὸν ἀσπασμὸν τῆς Μαρίας ἡ Ἐλισάβετ, ἐσκίρτησε τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς, καὶ ἐπλήσθη Πνεύματος ἁγίου ἡ Ἐλισάβετ καὶ ἀνεφώνησε φωνῇ μεγάλῃ καὶ εἶπεν· Εὐλογημένη σὺ ἐν γυναιξίν, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου. καὶ πόθεν μοι τοῦτο ἵνα ἔλθῃ ἡ μήτηρ τοῦ κυρίου μου πρὸς μέ;» ἐνεργήσαντος Θεοῦ προφητείας χάριν, ἔσται τις προφήτης, καθ’ ἕτερον δὲ τρόπον οὐδαμῶς. ὅτε τοίνυν ὁ ἀσπασμὸς τῆς ἁγίας παρθένου Μαρίας κυοφορούσης ἔτι τὸν Ἰησοῦν κεκίνηκεν ἐν μήτρᾳ τὸν Ἰωάννην εἰς προφητείαν, πῶς οὐ Θεὸς ὁ Χριστὸς καὶ ἐν τῇ τῆς παρθένου νηδύϊ κινήσας θεοπρεπῶς εἰς προφητείας δύναμιν τὸν Βαπτιστήν;
«Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ· ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν, φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ.» ὁ Συμεὼν τὸν Ἰησοῦν εἰς ἀγκάλας λαβὼν τὰ τοιάδε περὶ αὐτοῦ φησί. πῶς οὖν ἐστι σωτήριον; πῶς δὲ φῶς εἰς ἀποκάλυψιν ἐθνῶν, εἰ μὴ Θεός ἐστιν ἀληθῶς καὶ μόνος υἱός, ὁ φύσει…
Same Word from Father and virgin; forgives sins; Isaiah’s signs§58
58…from the Father as Word, and the same one from the virgin according to flesh? What revelation came to the nations, except that in him they knew that he is God, and by worshiping him they escaped the charge of worshiping a god other than the one who is by nature and truly God?
“And Jesus, knowing their thoughts, answered and said to them: Why do you reason in your hearts? Which is easier, to say: Your sins are forgiven you, or to say: Rise and walk? But so that you may know that the Son of Man has authority on earth to forgive sins — he said to the paralyzed man: I say to you, rise, and taking up your bed go to your house.” (Luke 5:22–24) If only the God of all frees us from offenses, this fitting no one else, and Christ also grants this with God-befitting authority, how would he not be God? For he is called Son of Man, born of a woman according to flesh, though the Word is God.
“In that hour he healed many of diseases and scourges and evil spirits, and to many blind he granted sight. And answering he said to them: Go tell John what you have seen and heard: the blind see again, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor are evangelized, and blessed is whoever is not scandalized in me.” (Luke 7:21–23) Showing himself by the works themselves as the accomplisher of God-befitting mighty deeds, Christ brings to mind what was said through the prophets’ voice about him. So the blessed Isaiah said: “Strengthen weak hands and knees…” (Isaiah 35:3)
Greek · §58
μὲν ἐκ Πατρὸς ὡς Λόγος, ἐκ παρθένου δὲ ὃ avrog xara
egapka ; ποία γέγονεν ἀποκάλυψις τοῖς ἔθνεσιν, ἢ ἐπ᾽ avr
ἐγνωσαν ὅτι Θεὸς ἐστι, καὶ avro λατρεύσαντες διέφυγον
τὰ ἐγκλήματα τοῦ θεῷ λατρεύειν ἑτέρῳ παρὰ τὸν ἕνα καὶ
φύσει καὶ aAnQos ; 5
dur v" — *'Emtyvovs δὲ ὁ ᾿Ιησοῦς τοὺς διαλογισμοὺς αὐτῶν, ἀπο- 3 * , σι “ κριθεὶς εἶπε πρὸς αὐτούς Τί διαλογίζεσθε ἐν ταῖς καρδίαις 89 A.a 6 ὑμῶν; τί ἐστιν εὐκοπώτερον εἰπεῖν ᾿Αφέωνταί σοι αἱ
ἁμαρτίαι σου, ἢ εἰπεῖν Eyeipat καὶ περιπάτει; iva δὲ
εἰδῆτε ὅτι ὁ vios τοῦ ἀνθρώπου ἐξουσίαν ἔχει ἐπὶ τῆς τὸ
γῆς αφιέναι ἁμαρτίας, εἶπε τῷ παραλυτικῷ Σοὶ λέγω,
ἔγειραι, kal ἄρας τὸ κλινίδιον σου πορεύου εἰς TOv
οἶκον GOV. εἰ μόνος ἡμᾶς ὁ τῶν ὅλων Θεὸς απαλλαττει
188R. πλημμελημάτων, ἑτέρῳ πρέποντος rovrov μηδενὶ, χαρίζεται
δὲ kai τοῦτο Χριστὸς uer. ἐξουσίας θεοπρεποῦς, πῶς οὐκ av t$
b εἴη Oeos ; κέκληται γὰρ υἱὸς ἀνθρώπου, γεννηθεὶς ἐκ γυναι-
«og κατὰ σάρκα, καίτοι Θεὸς àv ὁ Λόγος. τὲ e ? 3 , ^ 09 3 , 4 » 5 , 4 Ib. vii, Εν ἐκείνῃ τῇ ὥρᾳ ἐθεράπευσε πολλοὺς ἀπὸ νόσων καὶ
* μαστίγων καὶ πνευμάτων πονηρῶν, kai τυφλοῖς πολλοῖς ἐς ? , "« / 4 295 iy 4 5 e ἐχαρίσατο τὸ βλέπειν. καὶ ἀποκριθεὶς εἶπεν αὑτοῖς Topev- x [44 , 3 » , ἃ y 4 » , . ^ θέντες ἀπαγγείλατε 'Ioavvy ἃ εἴδετε kai ἠκούσατε" τυφλοὶ
* ἀναβλέπουσι, χωλοὶ περιπατοῦσι, λεπροὶ καθαρίζονται,
ο΄“ κωφοὶ ἀκούουσι, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται, ἐς N dr , 7 3 ἃ δὴ b ^ 5 3 γὍν ν"'ὶ καὶ μακαριὸς ἐστιν ὃς ἂν μὴ σκανδαλισθῇ ἐν ἐμοί." ἔργοις
αὐτοῖς ἐπιδείξας ἑαυτὸν ὁ Χριστὸς, τῶν θεοπρεπῶν peya- x:
λουργημάτων ἀποτελεστὴν, eig ἀνάμνησιν ἀναφέρει τῶν
εἰρημένων δια φωνῆς προφητῶν περὶ αὐτοῦ. ἔφη τοίνυν 0
Es. μακάριος Ἡσαῖας *'loxvoare χεῖρες ἀνειμέναι kai γόνατα
2. ποία C. Comm. ποία yàp Edd. 4. διέφυγον C. Comm. ἔφυγον Edd. 4. τὸ pro τοῦ C. Comm. 9. ἔγειρε C. IO. ἐξουσίαν ἔχει ὁ υἱὸς rw ἀνθρώπον inverso ordine 8.6. I2. ἔγειραι] -- καὶ περιπάτει ἃ.6. κλινάριόν Edd. 13. ὁ τῶν ὅλων Θεὸς ἀπαλλάττει hoc ordine C.a.e. Comm. ἀπαλλάττει ὁ τὸν id Θεὸς Edd. I8. ὥρᾳ] ἡμέρᾳ C. Comm. ἐθεράπενε C. Comm. 21. ἴδετε C.
Isaiah: our God comes; Christ rebukes wind and sea§59
59“…paralyzed.” Then almost stretching out a hand he points to Emmanuel, saying thus: “Behold our God; behold the Lord comes with strength, and his arm with lordship.” (Isaiah 40:10) And he said also elsewhere that “Then the eyes of the blind will be opened, and the ears of the deaf will hear. Then the lame will leap like a deer, and the tongue of the stammerers will be clear,” (Isaiah 35:5–6) and still further: “The dead will rise, and those in the tombs will be raised; for the dew from you is healing to them.” And again he spoke in his person: “The Spirit of the Lord is upon me, because he anointed me; he has sent me to evangelize the poor, to proclaim release to captives and recovery of sight to the blind.” (Isaiah 61:1) So when he makes the prophets’ voices the sign — that is, the proof — of faith in himself, and the prophets proclaim him God, who would dare to say the opposite of these things?
The disciples, he says, were being storm-tossed on the lake; then “coming they woke him saying: Master, we are perishing. And having been woken he rebuked the wind and the surge of the water, and it ceased and there was a calm.” (Luke 8:24) It has been said about Christ through the voice of the blessed David: “You rule the might of the sea; you calm the tossing of its waves; the heavens are yours, and the earth is yours; you founded the inhabited world and its fullness.” (Psalm 89:9–12) So what would fit the one who calms the sea if not also to rule all things? And to have the heavens as his own, and to be able to found the inhabited world and its fullness — how would Christ not be understood to be truly God, the one who rebukes sea and winds, and that with authority?
Greek · §59
…παραλελυμένα.» εἶτα μονονουχὶ καὶ χεῖρα προτείνων καταδείκνυσι τὸν Ἐμμανουήλ οὕτω λέγων· «Ἰδοὺ ὁ Θεὸς ἡμῶν, ἰδοὺ Κύριος μετὰ ἰσχύος ἔρχεται, καὶ ὁ βραχίων μετὰ κυριείας.» ἔφη δὲ καὶ ἐν ἑτέροις ὅτι «Τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν, καὶ ὦτα κωφῶν ἀκούσονται. τότε ἁλεῖται ὡς ἔλαφος ὁ χωλός, καὶ τρανὴ ἔσται γλῶσσα μογιλάλων,» καὶ πρὸς τούτοις ἔτι· «Ἀναστήσονται οἱ νεκροί, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις· ἡ γὰρ δρόσος ἡ παρὰ σοῦ ἴαμα αὐτοῖς ἐστιν.» ἔφη δὲ πάλιν καὶ ἐκ προσώπου αὐτοῦ· «Πνεῦμα Κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέ με· εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν.» ὅτε τοίνυν τῆς ἐφ’ ἑαυτῷ πίστεως τὰς τῶν προφητῶν φωνὰς ποιεῖται σημεῖον, ἤγουν ἀπόδειξιν, Θεὸν δὲ αὐτὸν οἱ προφῆται κηρύττουσι, τίς ἂν εἴη ὁ τούτοις τὰ ἐναντία φάναι τολμῶν;
Ἐχειμάζοντο, φησί, κατὰ τὴν λίμνην οἱ μαθηταί, εἶτα «προσελθόντες διήγειραν αὐτὸν λέγοντες· Ἐπιστάτα, ἀπολλύμεθα. ὁ δὲ διεγερθεὶς ἐπετίμησε τῷ ἀνέμῳ καὶ τῷ κλύδωνι τοῦ ὕδατος, καὶ ἐπαύσατο καὶ ἐγένετο γαλήνη.» εἴρηται περὶ Χριστοῦ διὰ φωνῆς τοῦ μακαρίου Δαυίδ· «Σὺ δεσπόζεις τοῦ κράτους τῆς θαλάσσης, τὸν δὲ σάλον τῶν κυμάτων αὐτῆς σὺ καταπραΰνεις· σοί εἰσιν οἱ οὐρανοί, καὶ σή ἐστιν ἡ γῆ· τὴν οἰκουμένην καὶ τὸ πλήρωμα αὐτῆς σὺ ἐθεμελίωσας.» τί τοίνυν τῷ καταπραΰνοντι τὴν θάλασσαν πρέποι ἂν καὶ τὸ δεσπόζειν τῶν ὅλων; ἔχειν δὲ ἰδίους τοὺς οὐρανούς, καὶ θεμελιοῦν δύνασθαι καὶ τὴν οἰκουμένην καὶ τὸ πλήρωμα αὐτῆς, πῶς οὐκ ἂν ὑπάρχειν νοοῖτο Θεὸς ἀληθῶς ὁ Χριστός, ὁ θαλάσσῃ καὶ πνεύμασιν ἐπιτιμῶν, καὶ τοῦτο μετ’ ἐξουσίας;
Gerasene: Christ is the God who acted; girl sleeps to God; servant among them§60
60“And the man from whom the demons had gone out begged him to be with him. But he sent him away saying: Return to your house, and tell how much God has done for you. And he went away proclaiming through the whole city how much God had done for him.” (Luke 8:38–39) In the country of the Gerasenes Christ healed the man fiercely demonized, who also begged to be with him. But though he had healed him and cast out the spirits, he ordered him to go to his house and proclaim how much God had done for him. So he himself worked as being true God. For we do not say somewhere that he became a minister of divine grace, like one of the prophets or of the holy apostles; rather he himself was crushing Satan by his own and God-befitting power. So in his name the demons were also subjected to the holy disciples, and they themselves confessed this.
About the synagogue ruler’s daughter Christ says: “Do not weep; for the girl did not die, but is sleeping.” (Luke 8:52) So was he lying? Far from it — he speaks truth. And in what way? Because it is written: “He is not God of the dead, but of the living.” (Luke 20:38) For they live to God who are going to live; therefore the dead are dead according to humans, but according to the life-giving nature — that is, the divine — they have not died. So he speaks truth as God when he says about the girl: “She did not die, but is sleeping.”
Speaking with his own disciples he said: “Who is greater, the one reclining or the one serving? Is it not the one reclining? But I am in your midst as the one who serves.” (Luke 22:27) You see how he lowered himself from what befits the deity and the glory…
Greek · §60
B.Luc vii. «ὁ Ἐξδεῖτο δὲ αὐτοῦ ὁ ἀνὴρ ἀφ᾽ οὗ ἐξεληλύθει τὰ δαιμόνια
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ὁ Χριστὸς τὸν ἀγρίως δαιμονιῶντα, ὃς καὶ συνεῖναι αὐτῷ παρεκάλει. ἀλλὰ καίτοι θεραπεύσας αὐτὸν, καὶ ἐκβεβληκὼς τὰ πνεύματα, ἐκέλευεν ἀπελθεῖν εἰς τὸν οἶκον αὐτοῦ καὶ κηρύσσειν ὅσα πεποίηκεν αὐτῷ ὁ Θεός. ἐνήργηκεν οὖν
189 R. αὑτὸς, ὡς Θεὸς ὑπάρχων ἀληθινὸς. ov yap Tov φαμὲν, ὡς το
ὑπουργὸς γέγονε θείας χάριτος, καθ᾽ ἕνα τῶν προφητῶν Ψ * e 7 E , 3 » 9 » φ ^ ἤγουν τῶν ἁγίων ἀποστόλων, ἀλλ᾽ ἦν αὐτὸς δυνάμει τῇ
d ἰδίᾳ καὶ θεοσπρεπεῖ συντριβων τὸν σατανᾶν. ἐν ὀνόματι οὖν
αὐτοῦ καὶ τοῖς ἁγίοις μαθηταῖς vrerarrovro τὰ δαιμόνια,
Kai τοῦτο διωμολόγησαν avrot. 1j
Emi τῇ θυγατρὶ τοῦ ἀρχισυναγώγου φησὶν ὁ Χριστὸς
* Μὴ κλαίετε, ov yap ἀπέθανε τὸ κοράσιον, ἀλλὰ καθεύδει."
ἀρ οὖν ἐψεύδετο; μὴ γένοιτο, ἀληθεύει δέ. καὶ κατὰ τίνα
e * νεκρῶν, ἀλλὰ ζώντων." ζῶσι γὰρ τῷ Θεῷ ζήσειν μέλ- x
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οὐκ ἀποτεθνήκασιν. ἀληθεύει τοιγαροῦν ὡς Θεὺς, περὶ τοῦ
κορασίου λέγων Ovx ἀπέθανεν, ἀλλὰ καθεύδει.
Τοῖς ἑαυτοῦ μαθηταῖς διαλεγόμενος ἔφασκε * Τίς μείζων κ᾽, ^ ε ^ e * ἐστὶν, ὁ ἀνακείμενος ἢ 0 διακονῶν ; οὐχὶ ὁ ἀνακείμενος:
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20. ζήσειν C. Cod. oi ζὥσειν Comm. Edd. 21. τεθνεῶτες C. Cod. Comm. τεθνηκότες Edd. 22. γε om. Edd. 23. τοιγαροῦν C. Comm. Edd. mg.
ὅσον hoc ordine C. Comm. 28. τῇ θεότητι] θεότητος C. θεότητι Comm.
Servant yet Master; right hand of Power; life-giving body and blood§61
61…in the Master’s way he almost shakes off being thought of in a servant’s rank; yet he honors this because of the human. “For I am,” he says, “in your midst as the one who serves.” (Luke 22:27) So even if he has come down among servants, he is still himself the one reclining — as Master, and served by all creation as God.
So Christ said to them — clearly to the chief priests of the Jews who were asking: “If you are the Christ, tell us. If I tell you, you will not believe; and if I ask, you will not answer. But from now on the Son of Man will be seated at the right hand of the power of God.” (Luke 22:67–69) If the Son of Man sits at the right hand of God’s power, how is Christ not God — shining in the highest seats and sharing the Father’s throne? For a created nature does not sit with the God who is so by nature at all; yet the Son of Man does sit with him. So he is God by economic union, the Word born from God having become flesh.
That Christ is life and life-giving. From the letter to the Corinthians: “I speak as to the wise; judge what I say. The cup of blessing that we bless — is it not a sharing in the blood of Christ? The bread that we break — is it not a sharing in the body of Christ? Because there is one bread, we the many are one body; for we all partake of the one bread.” (1 Corinthians 10:15–17) Human flesh, as far as its own nature goes, would not be life-giving, nor would human blood if it were common and by itself; but Christ’s body and precious blood give life — and being able to give life belongs to God alone…
Greek · §61
δε ΄ν * 45 ’ s 5 , ^ σποτικῇ, μονονουχὶ καὶ ἀποσείεται TO ἐν διακόνου νοεῖσθαι
τάξει τιμᾷ δὲ τοῦτο διὰ τὸ ἀνθρώπινον. ἐγὼ γάρ εἰμι, ^ ^ ^ Φι φησὶν, ἐν μέσῳ ὑμῶν ὡς ὁ διακονῶν. οὐκοῦν κἂν εἰ κατα-
βέβηκεν ἐν διακόνοις, ἀλλ᾽ οὖν γέ ἐστιν αὑτὸς ὁ avakei-
5 μενος, ὡς δεσπότης kal παρὰ πάσης κτίσεως διακονούμενος ὡς Θεός.
Εἰπεν οὖν αὐτοῖς ὃ Χριστος, ÓgAovori τοῖς ἀρχιερεῦσι b ^ "I ὃ / 4 ^ ec , ΑἉ 9 ε , ΦᾺ e ^ τῶν ᾿Ιουδαίων ἐρωτῶσιν “ Ei cv εἶ 0 Χριστός ; ἐὰν ὑμῖν 8. Lc.
εἴπω, οὐ μὴ πιστεύσητε" ἐὰν δὲ ἐρωτήσω, oU μὴ ἀποκρι- — 67-69.
10 * βθῆτε. ἀπὸ ToU νῦν δὲ ἔσται ὃ vios τοῦ ἀνθρώπου καθή- “μενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ Θεοῦ." εἰ κάθηται ἐκ δεξιῶν τῆς δυνάμεως τοῦ Θεοῦ ὁ τοῦ ἀνθρώπου υἱὸς, πῶς οὐ Α ^ Θεὸς ὁ Χριστὸς, τοῖς ἀνωτάτω θώκοις ἐμπρέπων, καὶ ὁμό- θρονος τῷ Πατρί; ov γὰρ συνεδρεύει τῷ κατὰ φύσιν Θεῷ ς
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Θεοῦ φύντος Λόγου.
Ὅτι ζωὴ καὶ zo0motóc ὁ Χριστόο.
Ἐκ τῆς πρὸς Κορινθίους.
20 Ὡς Φρονίμοῖς λέγω, κρίνατε ὑμεῖς ὁ φημί. τὸ ποτήριον dr
* τῆς εὐλογίας Ὁ εὐλογοῦμεν, οὐχὶ κοινωνια ἐστὶ TOU αἱματος
* χοῦ Χριστοῦ; τὸν ἄρτον Ov κλῶμεν, οὐχὶ κοινωνία ἐστὶ ^ ’ σι ^ [d φ y ἃ ^ * τοῦ σώματος TOU Χριστοῦ; ὅτι εἷς ἄρτος, ἐν σῶμα ἐσμεν
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αἷμα, πρέποντος μόνῳ Θεῷ τοῦ ζωοποιεῖν δύνασθαι τὸ ζωῆς
1. ἀποσείσεται Àub. 2. εἶμι, φησὶν hoc ordine C. Comm. 3. ó assumptum ex C. Comm. 13. ἀνωτάτοις C. Comm. τᾷ; γεννητὴ
19. Κορινθίους] 4- πρώτης Edd. 20. φρόνιμος (sic) C. 27. ζωοποιεῖται
.Comm. σῶμα] - τοῦ Edd.
Last Adam life-giving Spirit; image of the heavenly; incorruption§62
62…in need of life. So Christ is God; for in this way his body will be life-giving. But if he is thought of as a human separately, honored only with the name of Christ and having a bare son’s person, how would his body be life-giving?
“The first man Adam became a living soul; the last Adam a life-giving spirit,” (1 Corinthians 15:45–53) and again: “The first man is of the earth, dusty; the second man is the Lord from heaven. As the dusty one, so also those who are dusty; and as the heavenly one, so also those who are heavenly; and just as we have worn the image of the dusty, let us also wear the image of the heavenly. And this I say, brothers: flesh and blood cannot inherit God’s kingdom, nor does corruption inherit incorruption.” And he adds to these: “for the trumpet will sound, and the dead will be raised incorruptible, and we will be changed. For this corruptible must put on incorruption, and this mortal put on immortality.” The first human became a living soul; for as a creature he needed the God who gives life. But the last Adam — that is, Christ — because he did not need life as God, became a life-giving spirit for us, which is a proper advantage of the divine nature. And the first is the dusty one from earth; but the second is from heaven, though born through a woman — for the Word from above and from heaven and from God the Father, even if he has become human, is no less from heaven. And if, held by corruption and death, we are for that reason said to have worn the dusty one’s image, when we put on incorruption we will wear the heavenly one’s image. And incorruption again is a proper good of the deity by nature. For the dead are changed, and the corruptible…
Greek · §62
ἐπιδεές. Θεὸς οὖν ἄρα Χριστὸς, οὕτω γὰρ ἔσται ζωοποιὸν 1908. τὸ σῶμα αὐτοῦ εἰ δὲ ἄνθρωπος ἀνὰ μέρος νοεῖται μόνῃ τῇ
τοῦ Χριστοῦ κλήσει τετιμημένος, καὶ γυμνὸν υἱοῦ πρόσωπον ἔχων, πῶς ἂν εἴη ζωοποιὸν τὸ σῶμα αὐτοῦ : 02A.a “Ἐγένετο ὁ πρῶτος ἄνθρωπος ᾿Αδὰμ εἰς ψυχὴν ζῶσαν, &
4s ^T". € ὁ ἔσχατος ᾿Αδὰμ els πνεῦμα ζωοποιοῦν,᾽ καὶ πάλιν “ Ὁ
πρῶτος ἄνθρωπος ἐκ γῆς χοϊκὸς, ὁ δεύτερος ἄνθρωπος ὁ * κύριος ἐξ οὐρανοῦ. οἷος ὁ χοϊκὸς, τοιοῦτοι καὶ οἱ χοϊκοὶ, * καὶ οἷος O ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι" καὶ Α ^ φ, ^ * καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν kal το
τὴν εἰκόνα τοῦ ἐπουρανίου. τοῦτο δέ φημι, ἀδελφοὶ, ὅτι
b * σὰρξ kai αἷμα βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύνανται,
* οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ," προσεπάγει δὲ
Ib.52,53. Τούτοις “Ὅτι σαλπίσει, καὶ οἱ νεκροὶ ἐγερθήσονται ἀφθαρ-
TOL, καὶ ἡμεῖς ἀλλαγησομεθα. δεῖ yap ro φθαρτον rovro 15 * ἐνδύσασθαι τὴν ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύ-
σασθαι τὴν ἀθανασίαν." εἰς ψυχὴν ζῶσαν ὁ πρῶτος ἄνθρωπος γέγονεν᾽ ἐδεῖτο γὰρ ὡς ποίημα τοῦ ζωοποιοῦντος
Θεοῦ" ὁ δέ ye ἔσχατος ᾿Αδαμ, τουτέστι Χριστος, ὅτι μὴ e ἐδεῖτο ζωῆς, ὡς Θεῦς, πνεῦμα γέγονεν εἰς ἡμᾶς ζωοποιοῦν, 10
ὅπερ ἐστὶ θείας φύσεως ἰδιον πλεονέκτημα. καὶ ὃ μεν
πρῶτος ὁ ἐκ γῆς xoikOs" ὁ δεύτερος δὲ ἐξ οὐρανοῦ, καίτοι
γεννηθεὶς διὰ γυναικὸς" ὁ yap ἄνωθεν kai ἐξ οὐρανοῦ καὶ ἐκ Θεοῦ Πατρὸς Λόγος κἂν εἰ γέγονεν ἄνθρωπος, ἀλλ᾽ οὐδὲν ἧττον ἐστιν ἐξ οὐρανοῦ. καὶ εἰ φθορᾷ καὶ θανάτῳ κατισχη- : μένοι, τὴν εἰκόνα τοῦ χοϊκοῦ διὰ τοῦτο φορέσαι λεγόμεθα, ἃ τὴν ἀφθαρσίαν ἐνδυσάμενοι, τὴν εἰκόνα τοῦ ἐπουρανίου φορέσομεν. ἀφθαρσία δὲ πάλιν ἴδιον ἀγαθὸν τῆς κατὰ
φυσιν θεότητος. ἀλλασσονται yop οἱ νεκροὶ, kai τὸ φθαρτὸν
2. μόνον C. Comm. 4. γυμνὸς Àub. 6. ἔσχατος ᾿Αδὰμ] δεύτε ἄνθρωπος C. Comm. unde δεύτερος Edd. mg. 77. χοϊκῆς C. ὁ κύριος ex et C. IO. φορέσομεν Cod. sed φορέσωμεν exhibet C. I2. δύνανται C. 8
σχημένοι Edd. 28. φορέσωμεν C. 39. ἀλλάσονται C.
Christ raises the dead as Life; shared flesh abolishes death§63
63…is clothed with incorruption, the Only-begotten having become according to us, and transferring the mortal into immortality, and remaking the corruptible into incorruption in himself first; for in this way a road into life has also come to be for us ourselves.
From the second letter to the Corinthians: “But we ourselves,” he says, “have had the sentence of death in ourselves, so that we would not trust in ourselves but in the God who raises the dead.” (2 Corinthians 1:9) If we say that raising the dead is most fitting to the God who is so by nature — because he is life and life-giving — and Christ said, “I am the resurrection and the life,” (John 11:25) and he is also seen to have raised the dead, then he is God, as life by nature.
From the letter to the Hebrews: “Since then the children have shared blood and flesh, he himself likewise shared the same things, so that through death he might abolish the one who has the power of death — that is, the devil.” (Hebrews 2:14) Likewise with whom? The Word from God has shared blood and flesh with those ranked among God’s children, so that by giving his own body to death he might make it alive again, existing as life itself by nature as God. For how has death’s power been abolished, unless the body that fell into death lived again — being the own body of the life by nature, that is, of the Word who is from God?
That Jesus Christ is one Son and Lord. From John’s first catholic letter.
Greek · §63
ἀμφιέννυται τὴν ἀφθαρσίαν, γεγονότος καθ᾽ ἡμᾶς τοῦ Movo-
yevovs, kai μεθιστάαντος TO θνητὸν εἰς ἀθανασίαν, καὶ TO φθαρτὸν εἰς ἀφθαρσίαν ἐν ἑαυτῷ καὶ πρώτῳ μετασκευά-
(ovros" οὕτω γὰρ γέγονεν ὁδὸς εἰς ζωὴν kai ἡμῖν αὐτοῖς.
5 Ἔκ τῆς πρὸς Κορινθίους β΄. “᾿Αλλὰ αὐτοὶ, φησὶν, ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου aCor.i.g. «? κω e s , 9 »,. € ^ » A 0» « ἐσχήκαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφ᾽ éavrois, ἀλλὰ ἐπὶ * TQ Θεῷ τῷ ἐγείροντι τοὺς νεκρούς." εἰ Θεῷ τῷ κατὰ
φύσιν πρεπωδέστατον εἶναί φαμεν τὸ ἐγείρειν τοὺς νεκροὺς, 530. 10 ὅτι ζωὴ καὶ ζωαποιός ἐστιν ἐφη δὲ Χριστὸς “᾿Εγώ εἰμι ἡ α 98 A. “-» ιν € Δ »» ? δὲ 5 M M S. Joan. ἀνάστασις καὶ ἡ ζωὴ, φαίνεται δὲ kai éygyepkos TOUS σι γε. νεκρούς᾽ Θεὺς ἄρα ἐστὶν, ὡς ζωὴ κατὰ φύσιν.
Ἔκ τῆς πρὸς Ἑ βραίους. hi , Φο “Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς, Heb.ii.
15* καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν, iva διὰ τοῦ
* Üayarov καταργησῃ τὸν TO κρατὸς ἔχοντα τοῦ Üavarov, p
τουτέστι TOv διάβολον." παραπλησίως Tiv, τοῖς ἐν
τέκνοις Θεοῦ τεταγμένοις, κεκοινώνηκεν αἵματος καὶ G'apkosg o
ἐκ Θεοῦ Λόγος, ἵνα TQ θανάτῳ τὸ ἴδιον σῶμα δοὺς, ζωο- 191 B.
20 ποιήσῃ πάλιν αὐτοζωὴ κατὰ φύσιν ὑπάρχων, ὡς Θεός. ἐπεὶ
πῶς κατήργηται TOU Üavarov TO κράτος, àv μὴ TO πεσον εἰς
θάνατον ἀνεβίω σῶμα, ἴδιον ὃν τῆς κατὰ φύσιν ζωῆς, Tov-
τέστι, TOU ἐκ Θεοῦ ὄντος Aoyov ; 6
"Ori εἷς υἱὸς καὶ κύριος '"Inooüc, Xpioróc. Ψ'
5 Ἐκ τῆς ᾿Ιωάννου ἐπιστολῆς πρώτης καθολικῆς.
“50 ἦν ἀπ᾽ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλ- 18. Joan.
c. 6. avroi om. Cod H ἐφ] ἐν Edd. ἀλλ᾽ Cod 8. ἐγείραντι
Comm. I4. rà παιδία κεκοινώνηκεν αἵματος hoc ordine C. Comm. κεκοινώ- νηκεν aiparos τὰ παιδία Cod. κεκοινώνηκε τὰ παιδία αἵματος Edd. 20. αὐτο- ζωὴ C. Comm. αὐτὸ ζωὴ Edd. 24. εἷς) - ὁ Edd.
Word of life handled; faith in Christ as faith in God§64
64“What was from the beginning, what we have heard, what we have seen with our eyes, what we looked upon and our hands handled, concerning the word of life — and the life was manifested, and we have seen and testify and announce to you the eternal life that was with the Father and was manifested to us.” (1 John 1:1–2) See: he says they have seen with eyes and even handled with hands the one who is from the beginning — that is, the Word from the Father, the eternal life — though according to his own nature the Word from the Father is invisible and untouchable; for what is bodiless is untouchable. But he says they have seen and handled the Word who has come to be in flesh. So there is one Son and God and Lord even if the Word has become flesh.
That faith toward Christ is as toward God (John 14:1). From Peter’s first letter: “So that,” he says, “your faith and hope may be in God” (1 Peter 1:21) — and yet Christ is proclaimed through the holy apostles. And he himself says somewhere: “Truly, truly I say to you, the one who believes in me has eternal life.” (John 6:47) So when faith is toward God, and Christ says “Believe in me,” how would he not be God clearly?
From John’s first letter: “And this is his commandment, that we believe in the name of his Son Jesus Christ.” (1 John 3:23) If it is not against the Father’s will that we believe in the name of his Son Jesus Christ, and faith is also practiced by us not as toward a mere human but as toward the living and true God — then Christ is God.
Greek · §64
«Ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς — καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν.» ἰδοὺ τὸν ὄντα ἀπ’ ἀρχῆς, τουτέστι τὸν ἐκ τοῦ Πατρὸς Λόγον, τὴν ζωὴν τὴν αἰώνιον, ἑωρακέναι φησὶ τοῖς ὀφθαλμοῖς καὶ μὴν καὶ χερσὶ ψηλαφῆσαι — καίτοι κατὰ φύσιν ἰδίαν τοῦ ἐκ τοῦ Πατρὸς ὄντος Λόγου καὶ ὄντος ἀοράτου καὶ ἀναφοῦς· ἄναφες γὰρ τὸ ἀσώματον. ἀλλ’ ἐν σαρκὶ γεγονότα τὸν Λόγον ἑωρακέναι τε καὶ ψηλαφῆσαί φησιν. εἷς οὖν ἄρα ἐστὶν Υἱὸς καὶ Θεὸς καὶ κύριος κἂν εἰ γέγονε σὰρξ ὁ Λόγος.
Ὅτι εἰς Χριστὸν ἡ πίστις ὡς εἰς Θεόν. Ἐκ τῆς Πέτρου ἐπιστολῆς πρώτης. «Ὥστε, φησί, τὴν πίστιν ὑμῶν καὶ ἐλπίδα εἶναι εἰς Θεόν» — καίτοι Χριστὸς κηρύττεται διὰ τῶν ἁγίων ἀποστόλων. καὶ αὐτὸς δέ που φησίν· «Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμὲ ἔχει ζωὴν αἰώνιον.» ὅτε τοίνυν εἰς Θεὸν ἡ πίστις, Χριστοῦ λέγοντος «Εἰς ἐμὲ πιστεύετε,» πῶς οὐκ ἂν εἴη Θεὸς ἐναργῶς;
Ἐκ τῆς πρώτης Ἰωάννου ἐπιστολῆς. «Καὶ αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ, ἵνα πιστεύωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ.» εἰ μὴ ἀνεθέλητόν ἐστι τῷ Θεῷ καὶ Πατρὶ τὸ πιστεύειν ἡμᾶς εἰς τὸ ὄνομα τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ, πράττεται δὲ καὶ παρ’ ἡμῶν ἡ πίστις οὐχ ὡς εἰς ἄνθρωπον ἁπλῶς, ἀλλ’ ὡς εἰς Θεὸν ζῶντα καὶ ἀληθινόν· Θεὸς ἄρα Χριστός.
Confess the Word come in flesh; Jesus is the Only-begotten sent§65
65“By this the Spirit of God is known: every spirit that confesses Jesus Christ come in flesh is from God, and every spirit that does not confess Jesus is not from God; and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world.” (1 John 4:2–3) So do we confess Jesus as a human and as one like us — or rather that the Word, being God, became flesh, not neglecting to be God, but rather remaining what he was even if he became human? This is not doubtful. So the one who does not say that Christ is truly God, but divides and shrinks his glory, will be caught having the spirit of the antichrist.
“And we have seen and testify that the Father has sent the Son as Savior of the world; whoever confesses that Jesus is the Son of God, God remains in him and he in God.” (1 John 4:14–15) We say that the Son has been sent from God the Father — that is, the Only-begotten Word from him by nature — and that he was named Jesus when he also endured the birth according to flesh from a woman economically. So the Word from God became human. And if someone confesses him thus, he has God remaining in him, and he himself will also be in God; for God will remember him and will also count him as his own, as a sharer in him. But the one who does not confess that the Word from God the Father himself is Jesus — having lowered himself into humanity — would neither grow rich with God in him, nor himself be in God according to the mode of spiritual kinship.
“Everyone who believes that Jesus is the Christ has been born of God.” (1 John 5:1) So the one who does not believe would not even be counted among children…
Greek · §65
“Ἔν τούτῳ γινώσκεται TO πνεῦμα τοῦ Θεοῦ. πᾶν πνεῦμα 1 S. Joan.
* 6 ὁμολογεῖ ᾿Ιησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα, ἐκ ToU σι * ^ ^ ἃ X ^ « ^ * Θεοῦ ἐστί καὶ πᾶν πνεῦμα 0 μὴ ὁμολογεῖ τὸν ᾿Ιησοῦν ἐκ
* τοῦ Θεοῦ οὐκ ἐστι, kal τοῦτο ἐστι τὸ TOU ἀντιχρίστου, Ὁ
üknkoare ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη.
ὁμολογοῦμεν TOv ᾿Ιησοῦν ἀρα ὡς ἄνθρωπον kal TOv καθ᾽
ἡμᾶς ἕνα, ἢ μᾶλλον ὅτι Θεὸς àv ὁ Λόγος γέγονε σὰρξ, ovk
ὀλιγωρῆσας ToU εἶναι Θεος, μεμενηκως δὲ μᾶλλον ὅπερ ἣν
καὶ εἰ γέγονεν ἄνθρωπος ; ἀλλα τοῦτ ἐστιν οὐκ ἀμφιβο-
to λον. ,0 τοίνυν οὐ λέγων Θεὸν εἶναι ἀληθῶς TOv Χριστὸν, 193 R.
διαιρῶν δὲ καὶ κατασμικρύνων τὴν δόξαν αὐτοῦ, τὸ τοῦ
ἀντιχρίστου πνεῦμα ἔχων ἁλώσεται. e
Kai ἡμεῖς ἐθεασαμεθα καὶ μαρτυροῦμεν ὅτι ὁ πατὴρ /10.14,15.
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Movoyevr Aoyov ὠνομάσθαι δὲ avrov ᾿Ιησοῦν, ore καὶ τὴν a 95 A.
κατὰ σάρκα γέννησιν ἐκ γυναικὸς ὑπέμεινεν οἰκονομικῶς.
οὐκοῦν ὃ ἐκ Θεοῦ Λογος γέγονεν ἄνθρωπος. κὰν εἰ τις
οὕτως ὁμολογήσειεν αὐτὸν, ἔχει μένοντα ἐν αὐτῷ TOv Θεὸν,
ἔσται δὲ καὶ αὑτὸς ἐν τῷ Θεῷ’ μνησθήσεται yap. αὐτοῦ,
λογιεῖται δὲ καὶ οἰκεῖον, ὡς μέτοχον αὐτοῦ: ὁ δὲ μὴ ὁμο-
λογῶν ὅτι avros ὁ ἐκ Θεοῦ Ilarpos Λογος lgoovs ἐστι, hj e Ν 3 3 ; τ 4 » » ^ , ς καθεὶς ἑαυτὸν εἰς ἀνθρωπότητα, οὔτε Θεὸν ἐν avro 7Àovry- 4 X Ἁ -- Ν , 4 e^ σειεν ἂν, οὔτε μὴν αὐτὸς ἐν Θεῷ ἔσται, kara ye τὸν τῆς b
πνευματικῆς οἰκειότητος τρόπον.
Πᾶς o πιστεύων ὅτι Ἰησοῦς ἐστιν 0 Χριστος ἐκ τοῦ Ybv.r. ἐς ^ , ?9 9 ^ € Ἁ , 78€ 5 , Θεοῦ γεγέννηται. οὐκοῦν O μὴ πιστεύων οὐδὲ ἐν τέκνοις
γένηταε C.
Children of God; water, blood, Spirit are one Son’s§66
66…of God. For if as many as received the Son “he gave authority to become children of God,” (John 1:12) as the evangelist says, those who have not received him would not be counted among God’s children, not having known the one through whom this exists.
“And who is the one who conquers the world if not the one who believes that Jesus is the Son of God? This is the one who came through water and blood, Jesus Christ — not in the water only, but in the water and the blood. And the Spirit is the one who testifies, because the Spirit is the truth. For there are three who testify: the Spirit and the water and the blood, and the three are the one.” (1 John 5:5–10) The one who believes that Jesus is the Son of God conquers the world; and who Jesus is, the disciple himself makes clear to us saying: “This is the one who came through water and blood, Jesus Christ.” But he also speaks of blood and of Spirit, and says the three are the one. So the Word became flesh, and he sanctifies us by the Spirit, and cleanses by the blood, and washes again with clean water; and the Son is altogether one, whose we also say the Spirit and the water and the blood are.
“If we receive the testimony of humans, the testimony of God is greater, because this is the testimony of God, that he has testified about his Son (1 John 5:9). The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made him a liar, because he has not believed in the testimony that he has testified about his Son.” And the Father has testified to the Son through the Spirit and through a voice. For that he is his Son according to…
Greek · §66
Θεοῦ καταλογισθείη ἄν. εἰ γὰρ ὅσοι τὸν Yiov ἔλαβον * ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι," καθὰ φησιν
ὁ εὐαγγελιστής" oi μὴ λαβόντες avrov οὐδ᾽ ἂν ἐν τέκνοις
Θεοῦ καταλογισθεῖεν, τὸν δι ob τοῦτο ὑπάρχει μὴ €yvo-
Τίς δὲ ἐστιν ὃ νικῶν τὸν κοσμον εἰ μὴ ὁ πιστεύων ὅτι
* Ἰησοῦς ἐστιν ὃ vios τοῦ Θεοῦ; οὗτός ἐστιν ὁ ἐλθὼν δὶ
“ὕδατος καὶ αἵματος ᾿Ιησοῦς Χριστός" οὐκ ἐν τῷ ὕδατι
μόνον, ἀλλ᾽ ἐν τῷ ὕδατι kai αἵματι. καὶ TO πνεῦμα ἐστι
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“ τρεῖς τὸ ἕν εἰσι. νικᾷ μὲν τον KOGHOV ὃ πιστεύων ὅτι
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ἡμῖν ὁ μαθητὴς διατρανοῖ λέγων “ Οὗτός ἐστιν ὁ ἐλθὼν à
* ὕδατος καὶ αἵματος, Ἰησοῦς Χριστός." ἀλλὰ καὶ ἐν αἵματί 15
φησι kai ἐν πνεύματι, καὶ TOUS τρεῖς TO ἐν εἶναι φησιν.
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e ro Πνεῦμα kai τὸ ὕδωρ καὶ τὸ αἷμα.
“ἘΠ τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν, ἡ μαρ- * τυρία τοῦ Θεοῦ μείζων ἐστὶν, ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ * Θεοῦ, ὅτι μεμαρτύρηκε περὶ τοῦ υἱοῦ αὐτοῦ ὁ πιστεύων * εἰς τὸν υἱὸν τοῦ Θεοῦ ἔχει τὴν μαρτυρίαν ἐν ἑαυτῷ" ὁ μὴ * πιστεύων τῷ Θεῷ Ψψεύστην πεποίηκεν αὐτὸν, ὅτι οὐκ * ἐπίστευσεν εἰς τὴν μαρτυρίαν ἣν ἐμαρτύρησε περὶ τοῦ υἱοῦ * τοῦ Θεοῦ." μεμαρτύρηκε δὲ ὁ Πατὴρ τῷ Ὑἱῷ διὰ τοῦ
98 A. a Πνεύματος καὶ διὰ φωνῆς. ὅτι γάρ ἐστιν Υἱὸς αὐτοῦ κατὰ
4. καταλογισθεῖεν) -ἰ- ἂν Edd. ὑπάρχειν C. 6. ὁ alt. om. Aub. IO. τὸ πνεῦμά ἐστιν ἡ edidi. πνεῦμά ἐστιν ἡ C. Comm. τὸ πνεῦμά ἐστιν Edd. 12. τὸ om. Edd. Comm. 14. μαθητὴς C. Cod. Comm. Ἰησοῦ μαθυτὴς Editores Romani. ᾿Ιησοῦς μαθητὴς Aub. I5. καὶ ἐν αἵματί φησι kai ép πνεύματι
Jordan shows enfleshed Son; hand-touch proves natural union§67
67…truth, his being able to supply the Spirit to the saints and to work powers through him would testify. And so he was saying: “That one will glorify me.” (John 16:14) And he has also testified in another way; for he glorified him at the Jordan saying: “This is my beloved Son, in whom I have been well pleased.” (Matthew 3:17) So as many as, dividing, say that the one from a woman is not a true son, and refer the name of sonship only to the bare Word from God, make the Father a liar; for he showed the Word enfleshed at the Jordan, and then the Spirit also testified to him that he is both God and truly Son.
From Matthew’s Gospel. About the synagogue ruler’s daughter it is written that “when the crowd was put out, Jesus went in, took her hand, and the girl was raised.” (Matthew 9:25) Why did he not rather, as with Lazarus, content himself with a word for the girl’s rising, but also took her hand? To show that his body gives life — for it is a body of life. So the union of the Word toward the flesh is rather natural and true, and not, as some say from ignorance, done only in persons, or according to bare praise and will, or mere conjunction.
From John’s Gospel. “Work,” (John 6:27) he says, “not for the food that perishes, but for the food that remains into eternal life, which the Son of Man will give you; for on this one the Father…
Greek · §67
…ἀλήθειαν, μαρτυρήσειεν ἂν τὸ χορηγεῖν δύνασθαι τοῖς ἁγίοις τὸ Πνεῦμα αὐτόν, καὶ δι’ αὐτοῦ δυνάμεις ἐνεργεῖν. καὶ γοῦν ἔφασκεν ὅτι «Ἐκεῖνος ἐμὲ δοξάσει.» μεμαρτύρηκε δὲ καὶ καθ’ ἕτερον τρόπον· ἐδόξασε γὰρ αὐτὸν ἐν τῷ Ἰορδάνῃ λέγων· «Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.» ὅσοι τοίνυν ἀποδιαιροῦντές φασιν οὐκ εἶναι υἱὸν ἀληθινὸν τὸν ἐκ γυναικός, ἀναφέρουσι δὲ τὸ τῆς υἱότητος ὄνομα ἐπὶ γυμνὸν καὶ μόνον τὸν ἐκ Θεοῦ Λόγον, ψεύστην ποιοῦσι τὸν Πατέρα· σαρκωθέντα γὰρ τὸν Λόγον ἀπέδειξεν ἐν τῷ Ἰορδάνῃ, καὶ τότε μεμαρτύρηκε τὸ Πνεῦμα αὐτῷ, ὅτι καὶ Θεός ἐστι καὶ Υἱὸς ἀληθῶς.
Ἐκ τοῦ κατὰ Ματθαῖον εὐαγγελίου. Ἐπὶ τῇ θυγατρὶ τοῦ ἀρχισυναγώγου γέγραπται ὅτι «ὅτε ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ὁ Ἰησοῦς ἐκράτησε τῆς χειρὸς αὐτῆς, καὶ ἠγέρθη τὸ κοράσιον.» διὰ τί μὴ μᾶλλον ὡς ἐπὶ τοῦ Λαζάρου ἠρκέσθη λόγῳ πρὸς τὴν ἀνάστασιν τοῦ κορασίου, ἐκράτησε δὲ καὶ τῆς χειρὸς αὐτῆς; ἵνα δείξῃ ζωοποιὸν τὸ αὐτοῦ σῶμα· σῶμα γάρ ἐστι ζωῆς. οὐκοῦν φυσικὴ μᾶλλον καὶ ἀληθὴς ἡ ἕνωσις ἡ πρὸς τὴν σάρκα τοῦ Λόγου, καὶ οὐ, καθά φασιν ἐξ ἀμαθίας τινές, ὡς ἐν μόνοις πέπρακται προσώποις ἢ κατὰ ψιλὴν εὐφημίαν καὶ θέλησιν ἤτοι συνάφειαν ἁπλῶς.
Ἐκ τοῦ κατὰ Ἰωάννην εὐαγγελίου. «Ἐργάζεσθε, φησί, μὴ τὴν βρῶσιν τὴν ἀπολλυμένην, ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει· τοῦτον γὰρ ὁ πατὴρ…
Exact imprint; life-giving touch; hilasterion in his blood§68
68…God has sealed.” The Son of Man has given us the food that remains into eternal life — clearly his flesh; for it is life-giving. Then how is the one who can give life even through his own flesh not God, and like in all things to God the Father? For this I take to be what it means to say he has been sealed by God — “to have been sealed” (John 6:27) signifying the exact likeness. For just as if someone presses a gold seal — or one made of another material — into wax, he marks the whole impress of it from the whole, so also God the Father has the characters of his own nature essentially shining in the Son. And this is what it means to say he has been sealed by the Father.
From Luke’s Gospel. Christ raised Lazarus (John 11:43–44), the synagogue ruler’s little daughter, the widow’s son. Then how is he not life by nature — the one who can terrify death not only by a word but also by the touch of the hand? For it was both fitting and necessary that the body of the life by nature be life-giving.
That he is a hilasterion through faith. From the letter to the Romans. About Christ he says: “Whom God put forward as a hilasterion through faith in his blood, for a demonstration of his righteousness, because of the passing over of the sins that had happened before in God’s forbearance, toward the demonstration of his righteousness in the present time, so that he might be (Romans 3:25)…
Greek · §68
…ἐσφράγισεν ὁ Θεός.» βρῶσιν ἡμῖν δέδωκεν ὁ υἱὸς τοῦ ἀνθρώπου τὴν μένουσαν εἰς ζωὴν αἰώνιον, δηλονότι τὴν σάρκα αὐτοῦ· καὶ γάρ ἐστι ζωοποιός. εἶτα πῶς οὐ Θεὸς ὁ ζωοποιεῖν δυνάμενος καὶ διὰ τῆς ἰδίας σαρκός, ἐοικώς τε κατὰ πάντα τῷ Θεῷ καὶ Πατρί; τοῦτο γὰρ οἶμαι δηλοῦν τὸ ἐσφραγίσθαι λέγειν αὐτὸν παρὰ τοῦ Θεοῦ, τοῦ ἐσφραγίσθαι σημαίνοντος τὸ ἀκριβῶς ἐμφερές. ὥσπερ γὰρ εἰ κηρῷ τις ἐμπήξει σφραγῖδα χρυσῆν ἤγουν ἐξ ἑτέρας ὕλης πεποιημένην, ὅλην ἐξ ὅλης τὴν αὐτῆς ἐμφέρειαν ἐνσημαίνεται, οὕτω καὶ ὁ Θεὸς καὶ Πατὴρ τοὺς τῆς ἑαυτοῦ φύσεως χαρακτῆρας οὐσιωδῶς ἐμπρέποντας ἔχει τῷ Υἱῷ. καὶ τοῦτό ἐστι τὸ ἐσφραγίσθαι λέγειν αὐτὸν παρὰ τοῦ Πατρός.
Ἐκ τοῦ κατὰ Λουκᾶν εὐαγγελίου. ἤγειρε τὸν Λάζαρον ὁ Χριστός, τὸ τοῦ ἀρχισυναγώγου θυγάτριον, τὸν τῆς χήρας υἱόν. εἶτα πῶς οὐ ζωὴ κατὰ φύσιν ἐστίν, ὁ μὴ μόνον λόγῳ καταπτοεῖν τὸν θάνατον δυνάμενος, ἀλλὰ γὰρ καὶ τῇ τῆς χειρὸς ἁφῇ; καὶ γὰρ ἦν ἀκόλουθόν τε καὶ ἀναγκαῖον ζωοποιὸν εἶναι τὸ σῶμα τῆς κατὰ φύσιν ζωῆς.
Ὅτι ἱλαστήριον διὰ πίστεως. Ἐκ τῆς πρὸς Ῥωμαίους ἐπιστολῆς. Περὶ Χριστοῦ φησίν· «Ὃν προέθετο ὁ Θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι, εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ, διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων ἐν τῇ ἀνοχῇ τοῦ Θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν…
Redeemed by his blood; gifts prove God; baptism into his death§69
69If Christ could not otherwise become a hilasterion for those under sin and curse and death’s sentence except that blood was going to be poured out “because of the passing over of the sins that had happened before,” (Romans 3:25) how was it not necessary that the Word become flesh — so that by his own blood, clearly that of his own flesh, he might justify all who believe in him?
That we have been redeemed and have obtained reconciliation toward God through his blood. From the first letter to the Corinthians. “From him you are in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, so that as it is written: Let the one who boasts boast in the Lord.” (1 Corinthians 1:30–31) So we have been redeemed in Christ and sanctified and have become wise; “every good gift and every perfect gift is from above, coming down from the Father of lights” (James 1:17) — that is, from God. Then how is Christ not God — the one who has gifted us wisdom and sanctification and redemption?
That we have been redeemed through the blood of Christ. From Peter’s letter. “Knowing that you were not redeemed with perishable things, silver or gold, from your futile ancestral way of life, but with precious blood as of a lamb without blemish and without spot — Christ.” (1 Peter 1:18–19) For we have been redeemed, Christ having given his own body for us. But if he is understood as a common human, how is his blood a match for the life of all? But if the one worthier than all was God in flesh, he would be sufficient for the redemption of the whole world through his own blood — and very reasonably so.
That Christ’s death is saving for the world. From Romans. “God demonstrates his own love toward us, in that while we were still sinners Christ died for us. Much more then, having now been justified in his blood, we will be saved through him from wrath.” (Romans 5:8–10) And again: “For if, being enemies, we were reconciled to God through the death of his Son, much more, having been reconciled, we will be saved in his life.” So if the world could not otherwise be saved except in blood and death taken up usefully and economically “because of the passing over of the sins that had happened before in God’s forbearance,” and we have been saved through Christ — how is the mode of incarnation not necessary for the Word born from God? So that he might justify those who believe in him in his blood, and reconcile them to the Father through the death of his own body, so that we might also live with him.
“Or do you not know that as many of us as were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death, so that just as Christ was raised from the dead through the glory of the Father, we too might walk in newness of life.” (Romans 6:3–4) If those on earth must somehow be buried with Christ through baptism into his death, so that just as he has been raised from the dead we too might walk in newness of life, as co-buried and co-raised with the one who died and was raised for us —
Greek · §69
εἰ οὐκ ἦν ἑτέρως ἱλαστήριον γενέσθαι Χριστὸν τοῖς ἐν ἁμαρτίᾳ καὶ ἀρᾷ καὶ θανάτου δίκῃ, πλὴν ὅτι δι’ αἵματος «διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων» ἐκχεῖσθαι μέλλοντος, πῶς οὐκ ἀναγκαῖον σάρκα γενέσθαι τὸν Λόγον; ἵνα καὶ αἵματι τῷ ἰδίῳ, δῆλον δὲ ὅτι τῷ τῆς ἑαυτοῦ σαρκός, δικαιώσῃ πάντας τοὺς εἰς αὐτὸν πιστεύοντας;
Ὅτι λελυτρώμεθα καὶ τὴν καταλλαγὴν πρὸς Θεὸν ἐσχήκαμεν διὰ τοῦ αἵματος αὐτοῦ. Ἐκ τῆς πρὸς Κορινθίους πρώτης. «Ἐξ αὐτοῦ δὲ ὑμεῖς ἐστὲ ἐν Χριστῷ Ἰησοῦ, ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις, ἵνα καθὼς γέγραπται· Ὁ καυχώμενος ἐν κυρίῳ καυχάσθω.» λελυτρώμεθα τοίνυν ἐν Χριστῷ καὶ ἡγιάσμεθα καὶ σοφοὶ γεγόναμεν· «πᾶσα δὲ δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστι καταβαῖνον παρὰ τοῦ πατρὸς τῶν φώτων,» τουτέστι Θεοῦ. εἶτα πῶς οὐ Θεὸς ὁ Χριστός, ὁ σοφίαν τε καὶ ἁγιασμὸν καὶ ἀπολύτρωσιν ἡμῖν δωρησάμενος;
Ὅτι λελυτρώμεθα διὰ τοῦ αἵματος τοῦ Χριστοῦ. Ἐκ τῆς Πέτρου ἐπιστολῆς. «Εἰδότες ὅτι οὐ φθαρτοῖς, ἀργυρίῳ ἢ χρυσίῳ, ἐλυτρώθητε ἐκ τῆς ματαίας ὑμῶν ἀναστροφῆς πατροπαραδότου, ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ.» λελυτρώμεθα γάρ, τὸ ἴδιον σῶμα δεδωκότος ὑπὲρ ἡμῶν τοῦ Χριστοῦ. ἀλλ’ εἰ μὲν ὡς ἄνθρωπος νοεῖται κοινός, πῶς ἀντάξιον τῆς ἁπάντων ζωῆς τὸ αἷμα αὐτοῦ; εἰ δὲ Θεὸς ἦν ἐν σαρκὶ ὁ πάντων ἀξιώτερος, ἀξιόχρεως εἰς λύτρωσιν τοῦ κόσμου παντὸς διὰ τοῦ ἰδίου αἵματος εἴη ἄν, καὶ μάλα εἰκότως.
Ὅτι ὁ Χριστοῦ θάνατος τῷ κόσμῳ σωτήριος. Ἐκ τῆς πρὸς Ῥωμαίους. «Συνίστησι δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ Θεός, ὅτι ἔτι ἁμαρτωλῶν ἡμῶν ὄντων Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν. πολλῷ οὖν μᾶλλον δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ σωθησόμεθα δι’ αὐτοῦ ἀπὸ τῆς ὀργῆς.» καὶ πάλιν· «Εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ Θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ, πολλῷ μᾶλλον καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ.» οὐκοῦν εἰ μὴ ἑτέρως ἦν σώζεσθαι τὸν κόσμον, εἰ μὴ ἐν αἵματι καὶ θανάτῳ χρησίμως παραληφθέντι καὶ οἰκονομικῶς «διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων ἐν τῇ ἀνοχῇ τοῦ Θεοῦ,» σεσώσμεθα δὲ διὰ Χριστοῦ, πῶς οὐκ ἀναγκαῖος τῷ ἐκ Θεοῦ φύντι Λόγῳ ὁ τῆς σαρκώσεως τρόπος; ἵνα δικαιώσῃ μὲν ἐν τῷ αἵματι αὐτοῦ τοὺς εἰς αὐτὸν πιστεύοντας, καταλλάξῃ δὲ τῷ Πατρὶ διὰ τοῦ θανάτου τοῦ ἰδίου σώματος, ἵνα καὶ συζήσωμεν αὐτῷ.
«Ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτω καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.» εἰ πάσῃ πως ἀνάγκῃ τοὺς ἐπὶ τῆς γῆς συνθάπτεσθαι τῷ Χριστῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον αὐτοῦ, ἵνα ὥσπερ αὐτὸς ἐκ νεκρῶν ἐγήγερται, καὶ ἡμεῖς ἐν καινότητι περιπατήσωμεν ζωῆς, ὡς συντεθαμμένοι καὶ συνεγηγερμένοι τῷ δι’ ἡμᾶς ἀποθανόντι καὶ ἐγηγερμένῳ·
Share flesh and blood; second Adam; curse on the tree§70
70Most usefully and of necessity the mystery of the becoming-human has been accomplished: the Word shared flesh and blood, so that to the one said to die fleshly and also to have been raised we might die with him and be raised with him.
“For if we have become grown-together with the likeness of his death, we will also be of the resurrection.” (Romans 6:5) You will understand these things in the same way as the first. “For since through a human comes death, through a human also comes resurrection of the dead; for as in Adam all die, so also in Christ all will be made alive.” (1 Corinthians 15:21–22) Christ has been named second Adam; and just as the first Adam brought us down into corruption, so also Christ brought us back up into life — not as a bare human who died for us, lest we also remain dead in him, but as God in flesh, having suffered in it humanly, so that when he raised his own temple divinely we might be raised with him.
From Galatians. “Christ bought us out of the curse of the law, becoming a curse for us; for it is written: Cursed is everyone who hangs on a tree — so that the blessing of Abraham might come to the nations in Christ Jesus, so that we might receive the promise of the Spirit through faith.” (Galatians 3:13–14) Look here too: Christ’s death has become saving for the world. For he became a curse for us, enduring a cross and hanging on a tree, so that he might loose the world’s sin, “so that the blessing of Abraham might come to the nations in Christ Jesus” — that is, so that the nations might be justified through faith according to the promise given to Abraham, “so that we might receive the promise of the Spirit through faith.”
Greek · §70
ἡμᾶς ἀποθανόντι καὶ ἐγηγερμένῳ' χρειωδέστατά Te καὶ ἀναγκαίως τὸ τῆς ἐνανθρωπήσεως πέπρακται μυστήριον, σαρκός τε καὶ αἵματος μετέσχεν ὁ Λόγος, ἵνα καὶ ἀποθανεῖν λεγομένῳ σαρκικῶς καὶ μὴν καὶ ἐγηγερμένῳ, συναποθά- s vopev καὶ συνεγερθῶμεν. « Ei γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου c gs * αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα." κατὰ τὸν ἴσον τῷ πρώτῳ τρόπον νοήσεις καὶ τοῦτα. “ἐπειδὴ γὰρ δὲ * ἀνθρώπου θάνατος, καὶ δι ἀνθρώπου ἀνάστασις νεκρῶν' ro ^ ὥσπερ γὰρ ἐν τῷ ᾿Αδὰμ πάντες ἀποθνήσκουσιν, οὕτω καὶ 4 ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται." δεύτερος ᾿Αδὰμ 105. as. κεχρημάτικεν ὃ Χριστός" καὶ ὥσπερ ὁ πρῶτος ᾿Αδὰμ κατε- βίβασεν ἡμᾶς εἰς φθορὰν, οὕτως καὶ ὃ Χριστὸς ἀνεκόμισεν d 56 C. εἰς ζωήν’ οὐχ ὡς ἄνθρωπος ψιλὸς ἀποθανὼν ὑπὲρ ἡμῶν, 15 ἵνα μὴ καὶ ἐν αὐτῷ μείνωμεν νεκροί: ἀλλ᾽ ὡς Θεὸς ἐν σαρκὶ, καὶ αὐτῇ πεπονθὼς ἀνθρωπίνως, ἵμα θεϊκῶς ἀναστήσαντι τὸν ἴδιον ναὸν, συνεγερθῶμεν ἡμεῖς.
Ἔκ τῆς πρὸς Γαλάτας. | * Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, 9 e so γενόμενος ὑπὲρ ἡμῶν κατάρα" γέγραπται yap 'Emwara- * parog πᾶς ὁ κρεμάμενος ἐπὶ ξύλου, ἵνα εἰς τὰ ἔθνη ἡ * εὐλογία τοῦ ᾿Αβραὰμ γένηται ἐν Χριστῷ ᾿Ιησοῦ, ἵνα τὴν “ ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς πίστεως." ἄθρει δή μοι κἀντεῦθεν, ὅτι γέγονε τῷ κόσμῳ σωτήριος ὃ i5 Χριστοῦ θάνατος. γέγονε γὰρ ὑπὲρ ἡμῶν κατάρα, σταυρὸν ὑπομείνας καὶ κρεμασθεὶς ἐπὶ ξύλου, ἵνα λύσῃ τοῦ κόσμου τὴν a 100 A. ἁμαρτίαν, “ἵνα εἰς τὰ ἔθνῃ ἡ εὐλογίᾳ τοῦ ᾿Αβραὰμ γένηται τὸ. 14. 4 ἐν Χριστῷ ᾿Ιησοῦ,᾿ τουτέστιν, ἵνα δικαιωθῇ τὰ ἔθνη διὰ πίστεως, κατὰ τὴν δοθεῖσαν ἐπαγγελίαν τῷ ᾿Αβραὰμ, “ ἵνα
I. χρειωδέστατόν C. Comm. 2. ἐπράχθη C. Comm. 3. perio xe» reddi ἡ. ἐσόμεθα) ἑώμεθα C. 9. θάνατος C. Comm. ὁ θάνατος Edd. 12. κατεβίβασεν ἡμᾶς hoc ordine C. Comm. 13. xal ὁ Χριστὸς C. Comm. ó
δεύτερος Edd. I5. μείνομεν Cod. 21. κρεμμάμενος C. 24. σωτηρία
Law’s curse loosed; blood gathers the far; faith as toward God§71
71So when Christ’s death has also loosed the curse in the law, and has procured for the nations Abraham’s blessing — that is, the grace through faith — and has shown us also as sharers of the Holy Spirit, his death would not be understood as that of a common human. Rather one should think that the Word, having become flesh, suffered in flesh for the world, and his suffering became sufficient for the world’s redemption.
From Ephesians. “But now in Christ Jesus you who once were far have become near in the blood of Christ; for he himself is our peace, who made both one and loosed the dividing wall of the fence, the enmity in his flesh, having abolished the law of the commandments in decrees.” (Ephesians 2:13–15) If Christ’s blood has also made near those who were far because they wandered through the world and continued in godlessness, how is the Word’s becoming-flesh not necessary for those on earth — gathering the divided and making the far kin to God, and creating the two peoples into one new human through his flesh? For he has been given for the redemption of those in sins, and through him he acquired all things for God and Father, and besides this the old law has also been abolished, as faith being above it — clearly the faith in Christ. And if this is true, how is faith above law unless we have believed in Christ as God?
From Hebrews. “Therefore, entering into the world, he says: Sacrifice and offering you did not will, but a body you prepared for me; whole burnt offerings and offerings for sin you did not delight in; then I said: Behold, I have come — in the roll of the book it is written about me — to do, O God, your will.” (Hebrews 10:5–7)
Greek · §71
€ τὴν ἐπαγγελίαν τοῦ Πνεύματος λάβωμεν διὰ τῆς Tioreos."
ὅτε τοίνυν καὶ τὴν ἐν νόμῳ λέλυκεν ἀρὰν ὁ Χριστοῦ θάνατος,
196 R. καὶ προὐξένησε τοῖς ἔθνεσι τὴν εὐλογίαν τοῦ Ἁβραὰμ, rov-
b τέστι, τὴν διὰ πίστεως χάριν μετόχους δὲ ἡμᾶς ἀπέφηνε καὶ
τοῦ ᾿Αγίου Πνεύματος" οὐκ ἀνθρώπου κοινοῦ νοοῖτ᾽ ἂν ὃ 5
θάνατος αὐτοῦ, περινοεῖν δὲ προσήκει μᾶλλον ὅτι σὰρξ γεγο-
νὼς ὁ Λόγος, σαρκὶ πέπονθεν ὑπὲρ τοῦ κόσμου, καὶ γέγονεν ἱκανὸν τὸ αὐτοῦ πάθος εἰς τὴν τοῦ κόσμου λύτρωσιν.
Ἔκ τῆς πρὸς ᾿Εφεσίους.
Eph. il. “Νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ oi ποτὲ ὄντες μακρὰν ἐγενή- το tb το θητε ἐγγὺς ἐν τῷ αἵματι τοῦ Χριστοῦ" αὐτὸς γάρ ἐστιν ἡ “ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἐν καὶ τὸ μεσύτοιχον
* τοῦ φραγμοῦ λύσας, τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ, τὸν
* νόμον τῶν ἐντολῶν ἐν δόγμασι καταργήσας." εἰ καὶ τοὺς
ὄντας pakpav διὰ TO πλανᾶσθαι κατὰ τὸν κοσμον καὶ ἐν 15
ἀθεότητι διατελεῖν, ἐγγὺς πεποίηκε τὸ αἷμα Χριστοῦ, πῶς οὐκ ἀναγκαία τοῖς ἐπὶ τῆς γῆς ἡ τοῦ Λόγου σάρκωσις, συλλέγουσα τὰ διηρημένα καὶ προσοικειοῦσα μὲν τῷ Θεῷ γ npnu pog μὲν τῷ Θεῷ
d τοὺς μακρὰν, κτίζουσα δὲ τοὺς δύο λαοὺς εἰς ἕνα καινὸν
ἄνθρωπον διὰ τῆς αὐτοῦ σαρκὸς ; δέδοται γὰρ εἰς λύτρωσιν 20
τῶν ἐν ἁμαρτίαις, καὶ δι αὐτοῦ τὰ πάντα κατεκτήσατο τῷ
Θεῷ καὶ Πατρὶ, καὶ πρὸς τούτοις ἔτι καὶ 0 πάλαι κατήργηταε
νόμος, ὡς ὑπὲρ αὐτὸν οὔσης τῆς πίστεως, δῆλον δὲ ὅτι τῆς
ἐν Χριστῷ. καὶ εἰ τοῦτό ἐστιν ἀληθὲς, πῶς ὑπὲρ νόμον ἡ ὁ πίστις, εἰ μὴ ὡς Θεῷ πεπιστεύκαμεν τῷ Χριστῷ ;
Ἔκ τῆς πρὸς 'Efpaíovs.
E x. * Διὸ εἰσερχόμενος eis τὸν κόσμον λέγει Θυσίαν καὶ * προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι ὅλο-
3. τοῦ assumptum ex C. Comm. 8δ. κόσμου παντὸς C. Comm. I3. τὸν »όμον τῶν ἐντολῶν hoc ordine C. Comm. τῶν ἐντολῶν τὸν νόμον Edd. 17. τῆς
Only-begotten enters; divine blood; mediator enough for all; impassible yet passible§72
72Christ’s suffering has become saving for the world; yet it is necessary to see who the one entering into the world is. For he was outside the world wholly and entirely — since how has he entered into it if he was not outside the world? Therefore, existing by nature above the whole world as Only-begotten God, he has entered into it, having become a part of it — that is, a human — and thus, having offered the sacrifice for us and dedicated himself, he has saved what is under heaven.
“Therefore Jesus also, so that he might sanctify the people through his own blood, suffered outside the gate.” (Hebrews 13:12) How would a common human’s blood show us holy? But Christ’s blood has sanctified. So it is divine, then, and not simply human; for God was in flesh, cleansing us by his own blood.
From the letter to Timothy. “For there is one God, and one mediator of God and humans, the human Christ Jesus, who gave himself as a ransom for all.” (1 Timothy 2:5–6) Christ’s death is confessedly saving for the whole world. Yet if he is not God, how would he himself alone suffice to become a ransom for all? But he alone sufficed, dying for all, because he is also above all. So he is God, then — having destroyed the world’s death by the death of his own flesh.
From Peter’s letter. “Because Christ once died concerning sins, a righteous one for unrighteous ones, so that he might bring us to God, put to death in flesh but made alive in spirit; in which also he went and preached to the spirits in prison who once were disobedient.” (1 Peter 3:18–20) Many of the holy prophets have been killed, but none of those is said to have died for sins, nor to bring us to God through his own death, nor did anyone preach to the spirits in prison. But Christ has done this, and through him and in him we have been redeemed, and his suffering was saving for the world. So he died for us not as one human among those like us, but as God in flesh, giving his own body as an exchange for the life of all.
“Christ therefore having suffered for us in flesh.” (1 Peter 4:1) For as Christ being God, the disciple wisely and thoughtfully says he has suffered in flesh, exempting from suffering the ineffable nature, to which suffering is foreign. So he has suffered in his own flesh, though the Word from God is accustomed to have no share in suffering. So Christ is God, then — impassible divinely, but passible according to the flesh.
Greek · §72
4 καυτώματα kai περὶ ἁμαρτίας ovk ηὐδοκησας᾽ TOTE εἶπον «'[BoU ἥκω" ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ" τοῦ ἃ 101 A.
ποιῆσαι ὃ Θεὸς τὸ θέλημα σον. γέγονε μὲν τῷ κόσμῳ
σωτήριον TO Χριστοῦ παθος" πλὴν ἀναγκαῖον ἰδεῖν Tis ὁ εἰς * * , φ A Ψ σι ’ , 5TOV kOGL0V εἰσερχόμενος" ἦν yàp ἔξω ToU κόσμου παντῃ
τε καὶ πάντως, ἐπεὶ πῶς εἰσβέβηκεν εἰς αὐτὸν εἰ οὐκ ἦν ἔξω
κόσμου; τοιγαροῦν κατὰ φύσιν ὑπάρχων ὑπὲρ πάντα TOV
κόσμον ὡς Θεὸς Movoyevgs, εἰσβέβηκεν εἰς avrov, μέρος αὑτοῦ γεγονὼς, τουτέστιν ἄνθρωπος, οὕτω τε τὴν ὑπὲρ
οἡμῶν προσκομίσας θυσίαν koi ἑαυτὸν ἀναθεὶς, σέσωκε τὴν b UT οὐρανόν.
Διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ δια τοῦ ἰδίου αἵματος TOV * λαὸν, ἔξω τῆς πύλης ἔπαθεν." αἷμα ἀνθρώπου κοινοῦ τίνα τρόπον ἁγίους ἡμᾶς ἀποφήνῃ; ἀλλὰ μὴν ἡγίασε τὸ αἷμα
5 Χριστοῦ. θεῖον οὖν apa καὶ ovx ἁπλῶς ἀνθρώπινον" Θεὸς
yap ἦν ἐν σαρκὶ, τῷ ἰδίῳ αἵματι καθαρίζων ἡμᾶς.
Ἔκ τῆς πρὸς Τιμόθεον.
* Eie γὰρ Θεὺς, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων, 1Tim.
ἄνθρωπος Χριστος ᾿Ιησοῦς, ὁ δοὺς ἑαυτὸν avriAvrpov ig; R.
) ὦ ὑπερ avrov. σωτήριος ὁμολογουμένως ὁ TOU Χριστοῦ
θάνατος τῷ κόσμῳ παντί. πλὴν εἰ μὴ ἐστι Θεὸς, πῶς QV
ἀρκέσειεν εἰς τὸ γενέσθαι πάντων ἀντίλυτρον avrog τε καὶ
povog ; ἀλλὰ ἤρκεσε μόνος ὕπερ πάντων azrofavov, ὅτι καὶ d PEE Y , , , s 9 »ν ,».κᾳ ^ , ^ wv! Ι ὑπερ πάντας ἐστί. Θεος οὖν ἄρα ἐστὶ τῷ θανάτῳ τῆς ἰδίας 'σαρκος CT. σας τοῦ κοσμου τον θανατον. αρ
I. οὐκ οἵω C. ηὐδόκησας C. Edd. mg. εὐδόκησας Comm. ἐζήτησας Edd. 3- μὲν om. Edd. τῷ κόσμῳ σωτήριον hoc ordine C. Comm. τῷ κόσμῳ om. Cod.
14. ἅγιον (sic) C. 17. Τιμόθεον] Τίτον (sic) C. Comm. I9. ἑαυτὸν
Ἔκ τῆς Πέτρου ἐπιστολῆς.
θ Ὅτι ὁ Χριστοῦ θάνατος τῷ κόσμῳ σωτήριος. 18. Ῥε. “Ὅτι Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἀπέθανε δίκαιος ὑπὲρ
s ἀδίκων, ἵ ἵνα ἡμᾶς προσαγάγῃ τῷ Cep. θανατωθεὶς μὲν 5 * σαρκὶ, ζωοποιηθεὶς δὲ πνεύματι ἐν ᾧ καὶ τοῖς ἐν φυλακῇ “ πνεύμασι πορευθεὶς ἐκήρυξεν ἀπειθήσασί ποτε." πολλοὶ 102 A.» τῶν ἁγίων ἀνήρηνται προφητῶν, ἀλλ᾽ οὐδεὶς ἐκείνων ἀπο- θανεῖν ὑπὲρ ἁμαρτιῶν εἴρηται, οὔτε μὴν προσαγαγεῖν ἡμᾶς τῷ Θεῷ διὰ τοῦ ἰδίου θανάτου, ἀλλ᾽ οὐδὲ ἐκήρυξέ τις rois v
ἐν φυλακῇ πνεύμασι. πέπραχε δὲ τοῦτο Χριστὸς, kei à 3 ^ A5 .» ^ , . ἃ 3 ὡς , . αὐτοῦ T€ καὶ ἐν αὐτῷ λελυτρωώμεθα, kai ro αὐτοῦ sraDos ἣν τῷ κόσμῳ σωτήριον. ἀπέθανε τοίνυν ὑπὲρ ἡμῶν, οὐχ ὡς
ἄνθρωπος εἷς ὑπάρχων τῶν kaÜ ἡμᾶς, ἀλλ᾽ ὡς Θεὸς ἐν σαρκὶ, τῆς ἁπάντων ζωῆς ἀντάλλαγμα τὸ ἴδιον σῶμαι b διδούς. Το. ἵν... ὼκ““Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκί." ὡς γὰρ ὑπάρχοντος Θεοῦ τοῦ Χριστοῦ, σοφῶς καὶ ἐμφρόνως o μαθητὴς σαρκὶ πεπονθέναι φησὶν αὐτὸν, ὑπεξάγων τῶ παθεῖν τὴν ἀπόῤῥητον φύσιν, ἧς ἀλλότριον TO παθεῖν. ἰδία : τοίνυν πέπονθε σαρκὶ, καίτοι τοῦ παθεῖν ἀμοιρεῖν εἰθισ μένος ὁ ἐκ Θεοῦ Λόγος. Θεὺς οὖν ἄρα Χριστὺς, θεϊκῶς μὲν ἀπαθὴς, παθητὸς δὲ κατὰ τὴν σάρκα.
Ὅτι ὁ Χριστοῦ θάνατος τῷ κόσμῳ σωτήριος.
Ἐκ τοῦ κατὰ ᾿Ιωάννην εὐαγγελίον. j
de Ταῦτα ovk ἔγνωσαν οἱ μαθηταὶ αὐτοῦ τὸ πρῶτον, ἀλλ
* ὅτε ἐδοξάσθη ᾿Ιησοῦς, τότε ἐμνήσθησαν ὅτι ταῦτα ἦν ér
ξάσθη C. Comm. ἐδοξάσθη ó Edd ii 5t
Grain dies into glory; Word’s flesh-suffering; hypostatic union needed§73
73…and again: “Jesus answers them saying: The hour has come so that the Son of Man may be glorified; amen, amen, I say to you, unless the grain of wheat falling into the earth dies, it remains alone; but if it dies, it bears much fruit.” (John 12:23–24) And it is not doubtful that the whole world has been saved, Emmanuel having died for it. Yet we say this: how was he glorified by dying? And yet the matter rather has a stigma of weakness — which is why it is also called a despising of shame, having become obedient unto death (Philippians 2:8). But perhaps you will say that he has been glorified through the resurrection. The word holds rightly and is true. Did he then return to life divinely rather than humanly? But I think divinely. So when the Word from God himself is said to suffer in flesh, let us not be ashamed of the suffering; for the end has glory, and this is God-befitting.
That there is one Son of God and Lord, Jesus Christ. From Romans. “I myself with the mind serve the law of God, but with the flesh the law of sin. So there is now no condemnation for those in Christ Jesus; for the law of the Spirit of life in Christ Jesus freed me from the law of sin and of death. For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of flesh of sin and concerning sin, condemned sin in the flesh, so that the just requirement of the law might be fulfilled in us who walk not according to flesh but according to Spirit.” (Romans 8:3–4) For flesh and Spirit confessedly fight each other… But now in Christ what stands against has been loosed… For God has sent his own Son in the likeness of flesh of sin so that he might condemn sin in the flesh — then how is the Word’s becoming-flesh not exceedingly necessary? For thus sin has also been condemned in our flesh. But if the Word has not become flesh, the things concerning us have remained uncorrected… So we say the Word’s union with the flesh according to hypostasis is necessary — and not only the one in persons and according to will, or a bare conjunction, as some say (Romans 8:1–4).
Greek · §73
…γεγραμμένα, καὶ πάλιν· «Ὁ δὲ Ἰησοῦς ἀποκρίνεται αὐτοῖς λέγων· Ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου· ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, καρπὸν πολὺν φέρει.» ἔστι δὲ οὐκ ἀμφίβολον ὅτι σέσωσται πᾶς ὁ κόσμος, ἀποθανόντος ὑπὲρ αὐτοῦ τοῦ Ἐμμανουήλ. πλὴν ἐκεῖνο λέγομεν· πῶς ἀποθανὼν ἐδοξάσθη; καίτοι μᾶλλον μῶμον ἀσθενείας ἔχει τὸ χρῆμα· ὅθεν καὶ αἰσχύνης καταφρόνησις λέγεται, γεγονὼς ὑπήκοος μέχρι θανάτου. ἀλλ’ ἴσως ἐρεῖς δεδοξάσθαι διὰ τὴν ἀνάστασιν αὐτόν. ὀρθῶς ἔχει καὶ ἀληθὴς ὁ λόγος. ἆρ’ οὖν ἀνεβίω θεϊκῶς μᾶλλον ἢ ἀνθρωπίνως; ἀλλ’ οἶμαι θεϊκῶς. ὅταν οὖν αὐτὸς ὁ ἐκ Θεοῦ Λόγος σαρκὶ λέγηται παθεῖν, μὴ αἰσχυνώμεθα τὸ πάθος· δόξαν γὰρ ἔχει τὸ τέλος, καὶ τοῦτο θεοπρεπές.
Ὅτι εἷς υἱὸς τοῦ Θεοῦ καὶ κύριος Ἰησοῦς Χριστός. Ἐκ τῆς πρὸς Ῥωμαίους. «Αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ Θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας. οὐδὲν ἄρα κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ· ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέ με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ Θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα.» μάχονται μὲν γὰρ ὁμολογουμένως ἀλλήλοις ἡ σὰρξ καὶ τὸ πνεῦμα… λέλυται δὲ νῦν ἐν Χριστῷ τὸ ἀντιστατοῦν… πέπομφε γὰρ ὁ Θεὸς τὸν ἑαυτοῦ υἱὸν ἐν ὁμοιώματι σαρκὸς ἁμαρτίας ἵνα κατακρίνῃ τὴν ἁμαρτίαν ἐν τῇ σαρκί· εἶτα πῶς οὐ χρειωδεστάτη λίαν ἡ τοῦ Λόγου σάρκωσις; κατακέκριται γὰρ οὕτω καὶ ἐν τῇ σαρκὶ ἡμῶν ἡ ἁμαρτία. εἰ δὲ οὐ γέγονε σὰρξ ὁ Λόγος, ἀπομεμένηκεν ἀδιόρθωτα τὰ καθ’ ἡμᾶς… οὐκοῦν ἀναγκαῖον εἶναί φαμεν τὴν καθ’ ὑπόστασιν ἕνωσιν τοῦ Λόγου πρὸς τὴν σάρκα, καὶ οὐχὶ δὴ μόνην τὴν ἐν προσώποις καὶ κατὰ θέλησιν ἤτοι συνάφειαν ἁπλῆν, καθώς φασί τινες.
Justifier is true God; Word’s own body at the right hand§74
74“Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns? Christ Jesus who died — rather also was raised — who is at God’s right hand, who also intercedes for us.” (Romans 8:33–34) If Christ justifies by faith, and the one who justifies is God, then Christ is true God. And if he is at God’s right hand, although he has died and been raised, and sits with the Father, then the body is the Word’s own. For thus he sits with the Father with the assumed flesh, as Son by nature even if the Word has become flesh.
“But the righteousness from faith says thus: Do not say in your heart, Who will go up into heaven? — that is, to bring Christ down — or Who will go down into the abyss? — that is, to bring Christ up from the dead. But what does it say? The word is near you, in your mouth and in your heart — that is, the word of faith that we preach — that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised him from the dead, you will be saved…” (Romans 10:6–10) If according to what some think Christ is understood as a God-bearing human and has only the union in persons toward the Word from God, why, believing in him as Lord and also confessing his resurrection from the dead, are we justified by the faith toward him? And the faith is clearly done as toward God. Therefore the God-Word’s union according to hypostasis toward the human things is necessary.
Greek · §74
“Τίς ἐγκαλέσει κατὰ ἐκλεκτῶν Θεοῦ ; Θεὸς ὁ δικαιῶν, p 199 F-
* τίς ὁ κατακρίνων ; Χριστὸς ᾿Ιησοῦς ὁ ἀποθανὼν, μᾶλλον HUE
δὲ καὶ ἐγερθεὶς, ὅς ἐστιν ἐν δεξιᾷ ToU Θεοῦ, ὃς καὶ évrvy-
* χάνει ὑπὲρ ἡμῶν." εἰ Owatot τῇ πίστει Χριστὸς, Θεὸς δέ
δέστιν ὃ δικαιῶν, Θεὸς ἄρα ἀληθὴς ὁ Χριστός. καὶ εἴπερ
ἐστὶν ἐν δεξιᾷ τοῦ - Θεοῦ, καίτοι τεθνεὼς καὶ ἐγηγερμένος,
συγκάθηται δὲ τῷ Harpi tty ἄρα TOU Aoyov τὸ σῶμα
ἐστι. συνεδρεύει yap οὕτω τῷ Πατρὶ μετὰ τῆς ἀναλη-
φθείσης σαρκὸς, os Yios κατὰ φύσιν καὶ εἰ γέγονε σὰρξ 0c 10 Λόγος.
*'H δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγει Μὴ εἴπῃς ἐν ΤΡ. x-
τῇ καρδίᾳ σου Τίς ἀναβήσεται eis TOv οὐρανόν ; τουτέστι
ριστον karayayeiv' ἢ τίς καταβήσεται εἰς τὴν ἄβυσσον;
τουτέστι Χριστον ἐκ νεκρῶν ἀναγαγεῖν. ἀλλα τί λέγει ;
15 * Eyyvs σου τὸ ῥῆμα ἐστιν ἐν τῷ στόματί σου kal ἐν τῇ
* καρδίᾳ σου, τουτέστι TO ῥῆμα τῆς πίστεως Ὁ κηρύσσομεν"
ὅτι ἐᾶν ὁμολογήσῃς ἐν TQ στόματί cov κύριον 'Igcobv,
kai πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ Θεὸς ἤγειρεν αὑτὸν
ἐκ νεκρῶν, σωθησῃ᾽ καρδίᾳ yap πιστεύεται εἰς δικαιοσύνην,
0*5 grouart, δε ὁμολογεῖται εἰς σωτηρίαν." εἰ κατὰ ye TO τισι
οκοῦν, ἄνθρωπος θεοῴφορος νοεῖται Ἄριστος καὶ μονην ἔχων
τὴν ἐν προσώποις ἕνωσιν πρὸς τὸν ἐκ Θεοῦ Λόγον, τίνος
ἕνεκα πιστεύοντες εἰς avrov ὡς εἰς Κύριον, ὁμολογοῦντες δὲ
καὶ τὴν ἐκ νεκρῶν ἀνάστασιν αὐτοῦ, δικαιούμεθα τῇ πίστει
j τῇ εἰς αὑτόν ; πράττεται δὲ ἡ πίστις, ὡς εἰς Θεὸν δηλονότι. e
ἀναγκαία τοιγαροῦν ἡ καθ᾽ ὑπόστασιν ἔνωσις τοῦ Θεοῦ Λόγου
πρὸς τὰ ἀνθρώπινα. ἕνα γὰρ οὕτω Χριστὸν ὡς κύριον κατὰ
φυσιν ομολογήσομεν, καὶ τῆς αὑτοῦ σαρκὸς τὴν ἀνάστασιν
ἐπιγενώσκοντες, ὡς eig Θεὸν πιστεύοντες, δικαιούμεθα.
11. μὴ εἴπῃς ἐν τῇ καρδίᾳ σον om. Cod. — 15. ἐστιν om. C. Comm. 18. ἤγειρεν αὐτὸν hoc ordine C. Comm. I9. δικαιοσύνην--- σωτηρίαν] δικαιοσύνην στό" ματος, ὁμολογεῖται C. unde εἰς σωτηρίαν om. Comm.
Belong to the Lord in life and death; incarnation for lordship§75
75“For none of us lives to himself, and none dies to himself; if we live, we live to the Lord, and if we die, we die to the Lord; so whether we live or die, we are the Lord’s. For to this end Christ died and lived, so that he might be Lord of both the dead and the living.” (Romans 14:7–9) The blessed Paul has somewhere addressed those from the nations: “But now knowing God — rather being known by God — how do you turn back to the weak and poor elements…?” (Galatians 4:9) So through the faith toward Christ we have been redeemed from slavery to the elements, and have been brought to serve the living and true God. And if Christ also died so that he might be Lord of both the dead and the living, and we live to him as to the living and true God, how is the economy of becoming-flesh not necessary for the Word from God?
Greek · §75
“ Οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ, καὶ οὐδεὶς ἑαυτῷ ἀπο- a θνήσκει: ἐάν τε οὖν ζῶμεν, τῷ Κυρίῳ ζῶμεν, ἐάν τε * ἀποθνήσκωμεν, τῷ Κυρίῳ ἀποθνήσκομεν' ἐάν τε οὖν
* ἔῶμεν, ἐάν re ἀποθνήσκωμεν, τοῦ Κυρίου ἐσμέν. εἰς τοῦτο
* γὰρ Χριστὸς ἀπέθανε καὶ ἔζησεν, ἵνα καὶ νεκρῶν xus
ζώντων κυριεύσῃ." προσπεφώνηκέ που τοῖς ἐξ ἐθνῶν ὁ
GaLiv.g. μακάριος Παῦλος “ Nuvi δὲ γνόντες Θεὸν, μᾶλλον δὲ γνω-
^ ^ M ὯΝ * σθέντες ὑπὸ Θεοῦ, πῶς ἐπιστρέφετε ἐπὶ τὰ ἀσθενὴ καὶ * πτωχὰ στοιχεῖα τοῦ κόσμου, οἷς πάλιν ἄνωθεν δουλεύειν
θέλετε; λελυτρωμεθα τοίνυν δια τῆς πίστεως τῆς εἰς τὸ
b Χριστον ἐκ τῆς τῶν στοιχείων δουλείας, kai ἠνέχθημεν εἰς τὸ δουλεύειν Θεῷ ζῶντι καὶ ἀληθινῷ. εἰ δὲ καὶ ἀπέθανεν ὁ Χριστὸς, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ, καὶ αὑτῷ ζῶμεν ὡς Θεῷ ζῶντι καὶ ἀληθινῷ᾽ πῶς οὐκ ἀναγκαία τῷ Δ , e x , , o ἀλ /, " 3 » ^ Ἁ 1 Oyo ἢ προς gapka γέγονεν €voats nns; ἐν αὑτῇ yop!
ἀποθανὼν, kekvpieuke καὶ ζώντων καὶ νεκρῶν.
'Ex τῆς πρὸς Κορινθίους πρώτης.
ec “Ἔπινον γὰρ, φησὶν, ἐκ πνευματικῆς ἀκολουθούσης ἐ , « Ἁ , 9 e , 99 N 4 » πέτρας, ἢ δὲ πέτρα ἣν ὁ Χριστὸς. τὸ Χριστὸς ὄνομα τέθειται τῷ ᾿Εμμανουὴλ, ὅτε γεγέννηται διὰ τῆς ἁγίας παρ- s θένου" πῶς οὖν αὐτὸς ἦν ἡ πέτρα ἡ ποτίζουσα τὸν ᾿Ισραήλ; ἀλλ᾽ ἔστι δῆλον ὅτι Χριστὸν καὶ Υἱὸν οἶδεν ἕνα τὸ γράμμα
TO iepov. γεγονὼς yap ὁ Λόγος σὰρξ, πάλιν avrog ἐστιν ἃ ἡ πνευματικὴ πέτρα, τῆς οἰκείας φύσεως τὸ πρεσβύτατον οὐκ ἀποβαλὼν διὰ τὸ νέον τῆς οἰκονομίας. 1
'Ex τῆς πρὸς Κορινθίους δευτέρας.
«Ogre ἡμεῖς ἀπὸ ToU νῦν οὐδένα οἴδαμεν κατὰ capka'
I. ἑαυτῷ prius] ἑαυτοῦ (sic) C. ἐν ἑαυτῷ Comm. 4. ἐάν re—éapo
4. Κυρίου] Θεοῦ Edd. 7. νῦν C. Comm. τοῦ κόσμου exhibet et C.
17. πρώτης] à exhibet C. po χριστοῦ C. € LA
After rising, confess Christ from divine excellence; under law as God§76
76“And if we have known Christ according to flesh, yet now we no longer know him.” (2 Corinthians 5:16) What then does Paul say? Does he deny Christ after the resurrection? Does he not know him raised in flesh and taken up with it into heaven? And who would dare to say that? For thus he also knows him taken up and going to come at the times in the way he has gone up into heaven. How then does he say he does not know Christ according to flesh? Because after the return to life from the dead, it is better to know and confess him not still from the flesh’s measures, but as from divine superiority. For while the economy was not yet fulfilled he was preached according to flesh, so that the Only-begotten might be believed to have become human; but since the mystery has been completed, it is better to confess him from what he is as God than from the having-been-emptied through the flesh. So there is one Christ and Son and Lord.
From Galatians. “But when the fullness of the time came, God sent out his Son, become from a woman, become under law, so that he might buy out those under law, so that we might receive the adoption.” (Galatians 4:4–5) As God he became under law so that he might also become brother to those under law; for thus we have received the adoption (Acts 1:11).
Greek · §76
4 εἰ δὲ ἐγνώκαμεν κατὰ σάρκα Χριστὸν, ἀλλὰ νῦν οὐκέτι “ γινώσκομεν." τί δὴ ἄρα φησὶν ó Παῦλος ; ἄρα Χριστὸν e ἀρνεῖται μετὰ τὴν ἀνάστασιν ; οὐκ οἶδεν αὐτὸν ἐγηγερμένον σαρκὶ καὶ ἀναληφθέντα ner αὐτῆς εἰς τὸν οὐρανόν 5. καὶ τίς £0 φάναι τοῦτο τολμῶν ; οὕτω γὰρ οἷδε καὶ ἀναληφθέντα καὶ ἥξοντα κατὰ καιροὺς ὃν τρόπον ἀναβέβηκεν εἰς τὸν οὐρανόν. ct gum
πῶς οὖν οὐκ εἰδέναι φησὶ κατὰ σάρκα Yiov ; ὅτι μετὰ τὴν iix. ἐκ νεκρῶν ἀναβίωσιν, οὐκ ἐκ τῶν τῆς σαρκὸς ἔτι μέτρων, ἀλλ᾽ ὡς ἐκ θείας ὑπεροχῆς ἄμεινον αὐτὸν εἰδέναι καὶ ὁμο- 9 108 A. to λογεῖν. οὕπω γὰρ πληρωθείσης τῆς οἰκανομίας, ἐκηρύττετο κατὰ σάρκα, ἵνα πιστεύηται γεγονὼς ἄνθρωπος ὃ Μονογενής" 5906. ἐπεὶ δὲ τετέλεσται τὸ μυστήριον, ἀφ᾽ ὧν ἐστι Θεὸς ἄμεινον αὐτὸν ὁμολογεῖν, ἢ ἀπό γε τοῦ κεκενῶσθαι διὰ τὴν σάρκα. εἷς οὖν Χριστὸς καὶ Yios καὶ Κύριος. ι. “Γινώσκετε γὰρ τὴν χάριν τοῦ κυρίου ἡμῶν ᾿Ιησοῦ dri “ Χριστοῦ, ὅτι Ot ἡμᾶς ἐπτώχευσε πλούσιος ὧν, ἵνα ὑμεῖς ὦ τῇ ἐκείνου πτωχείᾳ πλουτήσητε." εἰ μόνον ἄνθρωπος ob * 4 3 Ψ 3 ^ * 4 b 4 Χριστὸς, καὶ οὐ kaÜ ἔνωσιν ἀληθῇ τὴν πρὸς τὸν Θεὸν Λόγον πλούσιος, ὡς Θεὸς, πῶς ἐπτώχευσε ; τίς γὰρ ὅλως "οὗ τῆς ἀνθρωπότητος πλοῦτος ; εἴρηται γὰρ ἀνθρώπῳ παντί «Τί γὰρ ἔχεις ὃ οὐκ ἔλαβες ;" ἀλλὰ ἐπτώχευσε πλούσιος ipa ὧν ὡς Ocos ἐπτώχευσε yàp τὸ τῆς ἀνθρωπότητος μικρο- πρεπὲς οἰκειωσάμενος οἰκονομικῶς ὁ πλούσιος ἀληθῶς ἐκ Θεοῦ Πατρὸς Λόγος. εἷς ἄρα Χριστὸς καὶ Υἱός" καὶ πλού-
$ci0s μέν, ὡς eos" πτωχὸς δε, ὅτι γέγονεν ἄνθρωπος ia e ἡμεῖς γενώμεθα πλούσιοι δι᾽ αὐτόν.
Ἐκ τῆς πρὸς Γαλάτας.
* Παῦλος ἀπόστολος οὐκ ἀπ᾽ ἀνθρώπων οὐδὲ δὲ ἀν- GaLir. “ θρώπου, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ Θεοῦ πατρὸς
4. éymyeppévov] -ἰ- ἐν Edd. 4- μετὰ ταύτην C. μετὰ ταύτης Comm. 10. πληρωθείσης ἐπληρώθη C. Comm. II. πιστεύητε C. 14. οὖν om. 16. ἡμᾶς C. Cod. ὑμᾶς Comm. Edd. 18. τὴν] τὸν Aub.
24. Θεοῦ om. Cod. 26. γενώμεθα om. C. Comm.
* rob ἐγείραντος αὐτὸν ἐκ νεκρῶν." ἄρα οὖν οὐχὶ Θεὸν 9 [4 EY oe * » » ^ 9 , διὰ ἐνηνθρωπηκότα, καὶ ἕνα τὸν ἐξ ἀμφοῖν ἀποφαίνει δια
ἃ τούτων ἡμῖν Ὑἱὸν καὶ Κύριον ὁ μυσταγωγος ; ἔφη ue
Ἁ , r4 γὰρ ἀπεστάλθαι, οὔτε ἀπ᾿ ἀνθρώπων οὔτε δι ἀνθρώπου,
προστέθεικε δὲ ὅτι ἀλλὰ διὰ ᾿Ιησοῦ Χριστοῦ" καίτοι πῶς ὃ 3 5 r4 ἃ Ἀ ε rd ^ » 8 ^ ovk οἶδεν ἄνθρωπον ὄντα Χριστὸν, ὃ οὕτω τοῖς ἀνὰ πᾶσαν M! ς« "νυ , « ’ » ᾽ ? 3 ΨΚ Φ 7 τὴν ὑπ᾽ οὐρανὸν κηρύξας avrov; ἀλλ᾽ οἶδεν ὄντα οὐκέτι ἂν ^ ^ s » ^ ἄνθρωπον ἁπλῶς, ἐνηνθρωπηκότα δὲ μᾶλλον TOv ἐκ Θεοῦ
Λόγον, καὶ ov Θεὸν ἐν ἀνθρώπῳ νοούμενον, ἀλλ᾽ ὡς avro-
e χρημα γενόμενον ἄνθρωπον μετὰ τοῦ εἶναι Θεὸν. ὅταν οὖν τὸ
λέγῃ παρὰ ἀνθρώπου μὴ ἀπεστάλθαι, ἀλλὰ διὰ ᾿Ιησοῦ
30rR. Χριστοῦ, πῶς οὐχ ἅπασιν ἐναργὲς, ὅτι kai Θεὸν avrov οἰδεν
3 Ν x ^ ^
ἀληθινὸν μετὰ τοῦ ἐν σαρκὶ γενέσθαι καὶ kaÜ ἡμᾶς ; ση-
naive, τοίνυν αὐτὸν οὐκ ἀπό ye τῶν τῆς κενώσεως μέτρων,
ἄλλα εκ τῆς θείας αὐτοῦ καὶ kara. πάντων ὑπεροχῆς. j
*"Ore ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν
375 9 4 / ^ , Σ» 107 A. ἃ “ δεδουλωμένοι" ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἐξα-
πέστειλεν 0 Θεὸς TOv viov αὐτοῦ γενόμενον ἐκ yuvaukos,
γενόμενον ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον ἐξαγορασῃ, wa
τὴν υἱοθεσίαν ἀπολαβωμεν. τίνα πέπομφεν o. Θεὸς καί :0
Πατὴρ, ὃς καὶ γέγονεν ἐκ γυναικὸς, γέγονε δὲ καὶ ὕπο vopov; * » , , , ^ y Ψ &p οὐχὶ φάναι πρέπει καὶ περινοεῖν ἄξιον, ὅτι πέπομφεν » ^ ἃ * , ἃ My b ἐκεῖνον, ὃς οὐκ ἂν γέγονεν ἐκ γυναικὸς οὐδ᾽ ἂν ἔπραξεν ὑπὸ ν, Ἁ ’ Ψ hj « νόμον, εἰ μὴ μεμένηκεν ὅπερ ἦν, ἔξω δηλονότι σαρκὸς xai
b αἵματος ; ἀλλὰ ἔστι σαφὴς ὁ λόγος" ὁ γὰρ ἐκ Θεοῦ Πατρὸς :;
Λόγος γέγονεν ἐκ γυναικὸς κατὰ σάρκα᾽ ὃ TOU νόμου κύριος
ΣΙ, àp Edd. οὖν om. Cod. 2. τὸν] τῶν C. Comm. 3. ἔφημεν (sic) C. 4. dm] ἐπ᾽ (sic) C. 6. Χριστὸν Cod. ᾿Ιησοῦν Χριστὸν Edd.
C. Comm. λέγει Edd. I3. rov [τὸ Comm.] ἐν σαρκὶ γενέσθαι καὶ C. Comm. καὶ τοῦ ἐν σαρκὶ γενέσθαι Cod. τὸ καὶ ἐν σαρκὶ γενέσθαι Edd. 14. γε om. (fol.
Spirit of the Son proves deity; one ascending–descending Lord§77
77As God he became under law so that he might also become brother to those under law; for thus we have received the adoption. So if he had not become under law and from a woman, we would not even be brothers to the Lord and God by nature; but since he became so, we have been enriched with what is his. The inspired Paul makes proof of the matter, bringing at once: “And because you are sons, God sent out the Spirit of his Son into your hearts, crying: Abba, Father.” (Galatians 4:6) How then is the Spirit of the one from a woman and under law the Holy Spirit, through whom we also cry Abba, Father, unless Christ is God, being one and Son?
From Ephesians. “One Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. But to each one of us was given the grace according to the measure of the gift of Christ; therefore it says: Having gone up into height he led captivity captive and gave gifts to humans. Now the ‘He went up’—what is it except that he also went down into the lower parts of the earth? The one who went down is himself also the one who went up above all the heavens, so that he might fill all things.” (Ephesians 4:5–10) See again how great a word in this shows most clearly and vividly that Christ and Lord is one by an economic union of the Word brought together toward the human; for from both there is one true Son. For how is there one Lord? How one faith? Or how is baptism one? If there were two sons, there would altogether be two lords, a double faith, and baptism would not be one. For into whom have we believed? Or into whose name have we been baptized? But there is one Lord, one faith, one baptism. So it is clear that there is also one Son, even if the Only-begotten is understood as having become as we are. And who at all is the one who went up into height? Or who the one who came down into the lower parts of the earth? Therefore he himself went down humanly—for he let himself down into emptying and humbled himself, becoming obedient unto death—and went up with the flesh above all the heavens, so that he might fill all things.
Greek · §77
ὡς Θεὸς, γέγονεν ὑπὸ νόμον iva γένοιτο kai ἀδελῴος rois
vro vouov' οὕτω γὰρ ἀπελαβομεν ἡμεῖς τὴν υἱοθεσίαν.
ὥστε εἰ μὴ γέγονεν ὑπὸ νόμον kal ἐκ γυναικὸς, οὐδ᾽ àv ἦμεν
ἀδελφοὶ τῷ κατὰ φύσιν κυρίῳ καὶ Θεῷ᾽ ἐπειδὴ δὲ γέγονε,
50! αὐτοῦ TO χρῆμα πεπλουτήκαμεν. ἀπόδειξιν δὲ ποιεῖται ^ ^ ’ὔ , ^ Ἁ cag τοῦ πράγματος ὁ θεσπέσιος Παῦλος, προσενεγκὼν c
εὐθύς "Or. δὲ ἐστὲ υἱοὶ, ἐξαπέστειλεν ὃ Θεὸς TO πνεῦμα Gal.iv. 6.
* TOU υἱοῦ αὐτοῦ eig τὰς καρδίας ὑμῶν kpotov Aa o
ΖΦ πατὴρ. πῶς οὖν πνεῦμα TOU ἐκ γυναικὸς καὶ ὑπο νόμον,
ro r0 Aytóv ἐστι Πνεῦμα, δὲ ob καὶ κράζομεν ᾿Αββᾶ ὁ πατὴρ, . δ . ε 4 e ἃ Vott εἰ μη Θεὸς ὁ Χριστος, εἰς ὧν καὶ vios ;
Ἔκ τῆς πρὸς Ἐφεσίους. ἃ
“Εἷς κύριος, μία πίστις, ἐν βάπτισμα, εἷς Θεὸς kat πατὴρ — Eph.iv.
πάντων kai διὰ πάντων καὶ ἐν πᾶσιν. ἑνὶ δὲ ἑκάστῳ ἡμῶν
15.“ ἐδοθὴ 7) χάρις αὕτη κατὰ TO μέτρον τῆς δωρεᾶς τοῦ
4 Χριστοῦ" διὸ λέγει ᾿Αναβὰς εἰς ὕψος ἠχμαλώτευσεν ai-
“ χμαλωσίαν καὶ ἔδωκε δόματα τοῖς ἀνθρώποις. τὸ δέ
νεβη, τί ἐστιν εἰ μὴ ὅτι kai κατέβη eig rà κατώτατα « , ^ ^ 5 e Ἁ » ^7 3 ΝΥ ε , « μέρη τῆς γῆς; 0 καταβὰς avrog ἐστι kai o avafase
?0 * ὑπεράνω πάντων τῶν οὐρανῶν, tva πληρώσῃ τὰ πάντα."
ἄθρει δή uot πάλιν ὅσος ἐν τούτῳ λόγος σαφέστατά re kai. 3 ^ 3 , , ὃ M * J d Ν * ἐναργῶς ἀποφαίνει, εἰδὼς kai δυνάμενος, ὅτι Χριστος καὶ Φ * ^ κύριος εἷς καθ᾽ ἕνωσιν οἰκονομικὴν συνενεχθέντος ToU Λόγου
πρὸς TO ἀνθρώπινον᾽ εἷς yap ἐξ ἀμφοῖν Υἱὸς ἀληθής. ἐπεὶ, σι e , ^ M 4 ^ v 5 πῶς εἷς κύριος ; πῶς δὲ μία πίστις ; ἢ πῶς ἕν ἐστι TO 9108 A.
βάπτισμα; εἰ γὰρ υἱοὶ δύο, δύο πάντως καὶ κύριοι, διττὴ cf. supra
δὰ Ac.
C. Comm. Edd. mg. τῷ Edd. 6. θεσπέσιος] μακάριος C. Comm. 8. τοῦ
καὶ κράζομεν] 9v υἱοῦ καὶ κράζον C. Comm. 12. ᾿Εφεσίους] κοριν (sic) C.
16. ἠχμαλώτευσας Cod. I7. ἔδωκας Cod. δόγματα Aub. 20. rávràv
pro πάντων τῶν C. 20—p. 238, 1. 9. τὰ πάντα---πληρώσῃ om. (ἃ τὰ πάντα ad
καὶ ἡ πίστις, καὶ οὐχ ἐν ἐστι TO βάπτισμα. εἰς τινα yap
πεπιστεύκαμεν ; ἢ εἰς τίνος ὄνομα βεβαπτίσμεθα ; ἀλλα
μὴν εἰς κύριος, μία πίστις, ἐν βάπτισμα. πρόδηλον οὖν apa
Or. καὶ εἰς Yios, κὰν εἰ νοοῖτο καθ ἡμᾶς γεγονὼς o Movo-
202 Β. yewps. τίς δὲ ὅλως ὁ ἀναβὰς εἰς ὕψος ; 7) τίς ὁ κατελθὼν
Ὁ εἰς τὰ κατώτατα μέρη τῆς γῆς ; οὐκοῦν αὐτὸς κατέβη μὲν ἀνθρωπίνως" καθῆκε γὰρ ἑαυτὸν εἰς κένωσιν καὶ τεταπείνωκε γενόμενος ὑπήκοος μέχρι θανάτου: ἀνέβη δὲ μετὰ τῆς σαρκὸς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα.
Ἐκ τῆς πρὸς Φιλιππησίους.
D 4 ^ ^ δ 9» ^ Ἕκαστος τοῦτο φρονείσθω ἐν ὑμῖν ὁ καὶ ἐν Χριστῷ
Ιησοῦ ὃς ἐν μορφῇ Θεοῦ ὑπάρχων οὐχ apraypov ἡγήσατο
τὸ εἶναι ἴσα Θεῷ, ἀλλ᾽ ἑαυτὸν ἐκένωσε μορφὴν δούλου δ ’᾽ / , , λαβων, ἐν ὁμοιώματι ἀνθρώπων γενόμενος καὶ σχήματι xg
εὑρεθεὶς ὡς ἄνθρωπος ἐταπείνωσεν ἕαυτον, γενόμενος vrr1-
koos μέχρι θανάτου, θανάτου δὲ aravpoi* διο καὶ ὃ Θεὸς », Ν ε , Α Φ [4 3 ^ S9 h! e A] ^ αὑτὸν ὑπερύψωσε kai ἐχαρίσατο αὐτῷ ὄνομα TO ὑπερ πᾶν ΝΜ ^ , ^ ^ , , 3 ὄνομα, ἵνα ἐν τῷ ὀνόματι ᾿Ιησοῦ πᾶν γόνυ καμψῃ ἐπου-
ρανίων kai ἐπιγείων καὶ καταχθονίων, koi πᾶσα γλῶσσα 20
ἐξομολογήσηται ὅτι κύριος ᾿Ιησοῦς Χριστὸς εἰς δόξαν
€€ Θεοῦ b! LI /, 99 , e N 3 φῇ T ^ Θε ^ ὃ πατρος, ἀμὴν. σύνες ὅπως TOV ἐν μορῴῃ ToU Θεοῦ
ΝΥ * « , « 4 E] € x e , καὶ ἰατρὸς ὑπάρχοντα Θεὸν Λογον, ovx ἁρπαγμὸν 7y7-
σασθαὶ φησι τὸ εἶναι ica. Θεῷ. ἐχὼν γὰρ τὸ εἶναι κατὰ
φύσιν ἐν ἰσότητι τοῦ Πατρος, kekévokev éavrov, καὶ μορφὴν a5
δούλου λαβών, τουτέστιν ἄνθρωπος γεγονὼς, καὶ οἷον ἐν ΝΜ ^ e ^ e «4 ’ 4 N 9. , εἴδει τῷ καθ΄ ἡμᾶς εὑρεθεὶς τεταπείνωκεν ἑαυτὸν eig κένωσιν.
9 ἐπειδὴ δὲ kai avrov ὑπομεμένηκε τὸν aravpov, ὑψῶσθαΐ
B- ó prius om. Áub. 6. κατώτατα C. Comm. κατώτερα Edd. 8. τῆς
130 b]. I8. αὐτῷ ὄνομα exhibet et C. 19. ᾿Ιησοῦ χριστοῦ Cod. mg.
Kenosis and exaltation; Colossians image and firstborn§78
78From Philippians. “Let this be minded in you which was also in Christ Jesus, who, existing in the form of God, did not consider equality with God a thing to be seized, but emptied himself, taking a slave’s form, becoming in humans’ likeness, and being found in fashion as a human he humbled himself, becoming obedient unto death, even death of a cross; therefore God also highly exalted him and gave him the name above every name, so that in the name of Jesus every knee should bow of things in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:5–11) Understand how he says that the God-Word, existing in the form and equality of God, did not consider equality with God a thing to be seized. For having being by nature in equality with the Father, he emptied himself, and taking a slave’s form—that is, having become human—and being found as it were in our form, he humbled himself into emptying. And since he also endured the cross itself, it says he is exalted, and that the name above every name has been given him so that every knee should bow and every tongue confess to him. How then does the one in God’s form and equality let himself down into emptying, and after this is said to be exalted? Is not Christ’s mystery most evident? For being God by nature he became human in humiliation and lowliness, and having become as we are, he ascends again into his own glory even with flesh. And being exalted would befit the economy, not rather the Word’s nature itself. So there is one Christ, God in humanity, and with the humanity remaining what he was.
From Colossians. “Giving thanks to the Father who made us fit for the portion of the lot of the saints in the light, who rescued us from the authority of darkness and transferred us into the kingdom of the Son of his love, in whom we have the redemption, the forgiveness of sins; who is the image of the invisible God, firstborn of all creation, because in him all things were created… and he is before all and all things hold together in him, and he is the head of the body, the church; who is beginning, firstborn from the dead, so that he might become in all things himself first, because in him all the fullness was pleased to dwell and through him to reconcile all things to himself, making peace through the blood of his cross…” (Colossians 1:12–20)
Greek · §78
φησιν αὐτὸν, δεδόσθαι δὲ αὐτῷ kal τὸ ὄνομα τὸ ὑπὲρ πᾶν Ψ )^ -—- )^ ^ ὄνομα ὥστε καὶ πᾶν γόνυ κάμψαι καὶ πᾶσαν αὐτῷ γλῶτταν
ἐξομολογήσασθαι. πῶς οὖν ὁ ἐν μορφῇ καὶ ἰσότητι ToU
Θεοῦ καθῆκε μὲν ἑαυτὸν eis κένωσιν, ὑψῶσθαι δὲ μετα
SToUTO λέγεται; ἀρ οὐχὶ προδηλότατον TO τοῦ Χριστοῦ μυστήριον ; Θεὸς γὰρ ὧν φύσει γέγονεν ἄνθρωπος ἐν ταπει-
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Image and firstborn from dead; Hebrews heir through flesh§79
79See again: he calls him the image of the invisible God (Colossians 1:15–18), and clearly affirms that thrones and rulers and lordships were created through him, and says that all things are unto him and hold together in him, and that he is the head of the body’s church and firstborn from the dead. Who then is the image of God, the creator of the wholes, if not the Only-begotten Son of God himself? Who also became firstborn from the dead, as having died in his own flesh and not rather in someone else’s. So there is one Christ and Son, God and human together.
From Hebrews. “In many parts and in many ways God, having spoken of old to the fathers in the prophets, in these last days spoke to us in a Son, whom he placed heir of all, through whom he also made the ages.” (Hebrews 1:1–2) The Only-begotten Word is believed to be by nature Lord of the wholes with God and Father, yet he is placed heir because he became flesh. For it was said to him, as one who appeared as a human like us for our sake: “Ask of me, and I will give you nations as your inheritance, and the ends of the earth as your possession.” (Psalm 2:8) But he says that through this same God who is heir—because of the human—the ages themselves were also made, the matter referring back to the Word’s seniority. So there is one Christ and Son, the same one God and human together.
Greek · §79
ἰδοὺ δὴ πάλιν εἰκόνα μὲν τοῦ Θεοῦ τοῦ ἀοράτου φησὶν αὐτόν, ἐκτίσθαι δὲ δι’ αὐτοῦ θρόνους καὶ ἀρχὰς καὶ κυριότητας διαβεβαιοῦται σαφῶς, καὶ εἰς αὐτὸν τὰ πάντα καὶ ἐν αὐτῷ συνεστάναι λέγει, καὶ αὐτὸν εἶναι τὴν κεφαλὴν τοῦ σώματος τῆς ἐκκλησίας καὶ πρωτότοκον ἐκ τῶν νεκρῶν. τίς οὖν ἄρα ἐστὶν ἡ εἰκὼν τοῦ Θεοῦ, ὁ κτίστης τῶν ὅλων, εἰ μὴ αὐτὸς ὁ Μονογενὴς τοῦ Θεοῦ Υἱός; ὃς καὶ γέγονε πρωτότοκος ἐκ νεκρῶν, ὡς ἀποθανὼν σαρκὶ τῇ ἰδίᾳ καὶ οὐχὶ δὴ μᾶλλον τῇ τινὸς ἑτέρου. εἷς οὖν Χριστὸς καὶ Υἱός, Θεός τε ὁμοῦ καὶ ἄνθρωπος.
Ἐκ τῆς πρὸς Ἑβραίους. «Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκε κληρονόμον πάντων, δι’ οὗ καὶ τοὺς αἰῶνας ἐποίησεν.» φύσει τῶν ὅλων Κύριος μετὰ τοῦ Θεοῦ καὶ Πατρὸς ὁ Μονογενὴς αὐτοῦ Λόγος εἶναι πεπίστευται, τίθεται δὲ κληρονόμος ὅτι γέγονε σάρξ. εἴρηται γὰρ πρὸς αὐτόν, ὡς καθ’ ἡμᾶς ἄνθρωπον πεφηνότα δι’ ἡμᾶς· «Αἴτησαι παρ’ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς.» ἀλλὰ δι’ αὐτοῦ τοῦ Θεοῦ τοῦ κληρονόμου διὰ τὸ ἀνθρώπινον καὶ αὐτοὺς πεποιῆσθαι τοὺς αἰῶνας φησίν, εἰς τὸ τοῦ Λόγου πρεσβύτατον τοῦ πράγματος ἔχοντος τὴν ἀναφοράν. εἷς οὖν ἄρα Χριστὸς καὶ Υἱός, ὁ αὐτὸς Θεός τε ὁμοῦ καὶ ἄνθρωπος.
Radiance sits by own blood; sanctifier and sanctified one Son§80
80“Who being the radiance of the glory and the impress of his hypostasis, and bearing all things by the word of his power, having made cleansing of sins sat at the right of the Majesty on high, having become so much better than the angels as he has inherited a more different name than they.” (Hebrews 1:3–4) The radiance of the glory, the impress of the hypostasis of God and Father—that is, the Only-begotten Son from him by nature—in what manner, having made cleansing of our sins (clearly through his own blood), has sat at the Father’s right and is said to have become better than the angels, though by nature and by deity’s superiority he conquers all things? Therefore even having become human he has excelled as God the invisible creation, being the same radiance and impress and having worked the cleansing of our sins by his own blood. So there is one Christ and Son and Lord.
“For both the one who sanctifies and those who are sanctified are all from one; for which reason he is not ashamed to call them brothers, saying: I will announce your name to my brothers.” (Hebrews 2:11–12) What is holy by nature is not sanctified, because it does not need sanctification; but what has become holy as by participation from another cannot sanctify others. How then the same one sanctifies and is sanctified must be asked. He sanctifies, then, as God, having received as a property of his own nature the power to sanctify, and he is sanctified with us according to the human. So there is one Christ and Son and Lord, sanctifying divinely and being sanctified with us humanly.
Greek · §80
κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ διαφορώτερον παρ
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Priest at the right; pioneer’s joy is deity in flesh§81
81Offering gifts and sacrifices is taken up; those called to priesthood do not perform the worships for themselves, but rather for God, to whom reverence from all creation is owed. And the one who ministers to God will not lie in equal measure with God. Then how, having become our high priest, does Christ sit at God’s right and have the throne of majesty in the heavens and is minister of the holies and of the tent above and true, bringing forward to himself and to the Father the worships from all? So there is one Christ and Son, yet he has also been styled priest and minister economically through the human.
“Therefore we also, having so great a cloud of witnesses surrounding us, laying aside every weight and the easily besetting sin, let us run with endurance the contest lying before us, looking away to the pioneer and perfecter of faith, Jesus, who for the joy lying before him endured a cross, despising shame, and has sat at the right of the throne of God.” (Hebrews 12:1–2) If Christ were a common human and not truly God in flesh and as we are, what joy does it say lay before him? Or how has he sat at the right of God’s throne? But indeed joy did lie before him; for he is in unending glory as God (Hebrews 8:1–2).
Greek · §81
τὸ προσφέρειν δῶρά τε καὶ θυσίας παραλαμβάνεται· οὐχ ἑαυτοῖς τελοῦσι τὰς λατρείας οἱ καλούμενοι πρὸς ἱερωσύνην, τῷ Θεῷ δὲ μᾶλλον ᾧ τὸ παρὰ πάσης κτίσεως ὀφείλεται σέβας. ὁ δὲ Θεῷ λειτουργῶν οὐκ ἐν ἴσῳ μέτρῳ κείσεται Θεοῦ. εἶτα πῶς ἀρχιερεὺς ἡμῶν γεγονὼς ὁ Χριστὸς ἐν δεξιᾷ κάθηται τοῦ Θεοῦ καὶ τὸν θρόνον ἔχει τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς καὶ τῶν ἁγίων ἐστὶ λειτουργὸς καὶ τῆς σκηνῆς τῆς ἄνω καὶ ἀληθινῆς, ἑαυτῷ τε καὶ τῷ Πατρὶ προσκομίζων τὰς παρὰ πάντων λατρείας; εἷς οὖν ἄρα ἐστὶ Χριστὸς καὶ Υἱὸς, κεχρηματικὼς δὲ καὶ ἱερεὺς καὶ λειτουργὸς οἰκονομικῶς διὰ τὸ ἀνθρώπινον.
«Τοιγαροῦν καὶ ἡμεῖς τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων, ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν, δι’ ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα, ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινε σταυρὸν, αἰσχύνης καταφρονήσας, καὶ ἐν δεξιᾷ τοῦ θρόνου τοῦ Θεοῦ κεκάθικεν.» εἰ κοινὸς ἄνθρωπος ὁ Χριστὸς, καὶ οὐχὶ Θεὸς ἀληθῶς ἐν σαρκί τε καὶ καθ’ ἡμᾶς, ποίαν αὐτῷ προκεῖσθαί φησι τὴν χαράν; ἢ πῶς κεκάθικεν ἐν δεξιᾷ τοῦ θρόνου τοῦ Θεοῦ; ἀλλὰ μὴν προὔκειτό τε αὐτῷ χαρά· καὶ γάρ ἐστιν ἐν ἀκαταλήκτῳ δόξῃ ὡς Θεός.
Jordan shows Word with flesh; true light came as Monogenes§82
82That there is one Son and Lord. From John. “All things were handed over to me by my Father, and no one knows the Son except the Father; nor does anyone know the Father except the Son and anyone to whom the Son wills to reveal him.” (Matthew 11:27) Since no one knows the Son except the Father alone, how do some set aside the Father’s witness? For he showed his own Son in the Jordan, saying: “This is my beloved Son, in whom I was well pleased.” (Matthew 3:17) Yet he did not show us his own Word naked, but united to flesh, and he did not say “in this one is my Son,” but “this is” the one with flesh; so there is one Lord and Son.
“He was the true light that lights every human coming into the world. He was in the world, and the world came to be through him, and the world did not know him. He came to his own, and his own did not receive him.” (John 1:9–11) Having theologized sufficiently, and having said that every human coming into the world has been lit through the true light, and indeed that the world itself was made through him, he says he came to his own. And the Only-begotten came having become human, as toward his own—and before the others, those of Israel’s blood. When therefore he himself is the true light, the one through whom are all things, and he himself is the one who came with flesh to his own, how is it not necessary to confess one Christ and Son?
Greek · §82
Ὅτι eic Υἱὸς καὶ Κύριος 'Ex τοῦ κατὰ ᾿Ιωάννην.
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διὰ τῆς Ησαΐου φωνῆς" πρέποι ἂν αὐτῷ i μόνῳ τὸ ὦ
ux τῆς αἴου φωνῆς" πρέποι ἂν αὐτῷ τε καὶ μόνῳ τὸ ὡς
ἐξ ἰδίον πληρώματος ἑαυτοῦ μετόχους ἀποτελεῖν ἑτέρους,
, A] ^ [4 2 e »9 3 ΝΥ e^ * “ ε
πέπραχε δὲ τοῦτο Χριστος" εἷς ἄρα ἐστὶν Yiog καὶ κύριος, ὃ
ἃ ἐκ Θεοῦ Λόγος γενόμενος σὰρξ, ὁ αὐτὸς Θεός τε ὁμοῦ καὶ
ἄνθρωπος. ἔχοι δ᾽ àv τὴν διάνοιαν τὸ ἐφεξῆς ῥητόν “ Οὗτός ν 4 y ^ * ἐστι περὶ oU ἐγὼ εἶπον ὅτι ὀπίσω μου ἔρχεται ἀνὴρ ὃς
ἐμπροσθὲν μου γέγονεν, ὅτι πρῶτός μου ἦν." ἰδοὺ γὰρ
col. 944. habet C. ἀποτελεῖν C. Comm. Edd. mg. ἀποπληρεῖν Cod. ἀποπληροῦν Edd. 23. Χριστός om. C. Comm. 24. ὁ αὐτὸς Euth. αὐτὸς C. Comm.
Spirit received humanly; baptism given divinely; Word owns flesh§83
83Calling him a man, and coming after, he says he was before, as God. For in the beginning was the Word, and the Word was God (John 1:1). “And John witnessed, saying: I have seen the Spirit descending as a dove from heaven and remaining on him… this is the one who baptizes in the Holy Spirit; and I have seen and have witnessed that this is the Son of God.” (John 1:32–34) See clearly and vividly in these that our Lord Jesus Christ receives the Spirit humanly, because of the economy with flesh—for being rich he became poor for us (2 Corinthians 8:9)—yet baptizes divinely in the Holy Spirit. For to whom would it befit to be able to supply the Spirit’s grace, except to the one who is by nature and truly God? So there is one Christ and Son.
“If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things? And no one has gone up into heaven except the one who came down from heaven, the Son of Man.” (John 3:12–13) How has the Son of Man come down from heaven? Because the Word from God became human, and what belongs to the flesh is the Word’s own, apart from sin alone.
Greek · §83
ἄνδρα λέγων αὐτὸν, καὶ ἐρχόμενον ὀπίσω, προτοῦ εἶναί φησιν, ὡς Θεόν. ἐν ἀρχῇ γὰρ ἦν ὁ Λόγος καὶ Θεὸς ἦν ὁ Λόγος. «Καὶ ἐμαρτύρησεν Ἰωάννης λέγων ὅτι τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡσεὶ περιστερὰν ἐξ οὐρανοῦ καὶ μένον ἐπ’ αὐτόν· κἀγὼ δὲ οὐκ ᾔδειν αὐτόν, ἀλλ’ ὁ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν· Ἐφ’ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπ’ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν τῷ πνεύματι τῷ ἁγίῳ· κἀγὼ ἑώρακα καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ Θεοῦ.» ὅρα σαφῶς τε καὶ ἐναργῶς ἐν τούτοις τὸν κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν δεχόμενον μὲν ἀνθρωπίνως τὸ Πνεῦμα, διὰ τὴν μετὰ σαρκὸς οἰκονομίαν· πλούσιος γὰρ ὢν ἐπτώχευσε δι’ ἡμᾶς· βαπτίζοντα δὲ θεϊκῶς ἐν τῷ Ἁγίῳ Πνεύματι. τίνι γὰρ ἂν πρέποι τὸ χορηγεῖν δύνασθαι τὴν τοῦ Πνεύματος χάριν, πλὴν ὅτι τῷ φύσει τε καὶ ἀληθῶς ὄντι Θεῷ; εἷς οὖν ἄρα Χριστὸς καὶ Υἱός.
«Εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια πιστεύσετε; καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, ὁ υἱὸς τοῦ ἀνθρώπου.» πῶς καταβέβηκεν ἐξ οὐρανοῦ ὁ υἱὸς τοῦ ἀνθρώπου; ὅτι ὁ ἐκ Θεοῦ Λόγος γέγονεν ἄνθρωπος, ἴδια δὲ τοῦ Λόγου τὰ τῆς σαρκὸς δίχα μόνης ἁμαρτίας.
Serpent type: human likeness, God who gives life§84
84“And just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life.” (John 3:14–15) The serpents were biting those of Israel in the desert; then the God of all commanded Moses to set up a bronze serpent: “And it shall be,” he says, “if a serpent bites a human, and he looks toward the serpent, he shall also live.” (Numbers 21:8–9) What then is the riddle? And why is the one who looks at the serpent saved? Therefore the Only-begotten Word of God, existing as life by nature, became in the likeness that is as we are—that is, human (Romans 8:3); and the human is evil and as it were the serpent; yet even if he became as we are, if someone looks to him, he conquers death. And what is it to look to him, except precisely to understand carefully the mystery upon him? For then one will see him in the likeness of the evil ones—that is, of humans—yet life-giving as God, and making the bites of the evil serpents vanish. So there is one Lord and Son, the same one, both life-giving as God and in the form of the evil ones through economy.
The children, having “the palm branches, went out to meet him, and were crying: Hosanna; blessed is the one who comes in the name of the Lord, even the king of Israel.” (John 12:13)
Greek · §84
«Καὶ καθὼς Μωϋσῆς ὕψωσε τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου, ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον.» ἔδακνον τοὺς ἐξ Ἰσραὴλ κατὰ τὴν ἔρημον οἱ ὄφεις· εἶτα προστέταχεν ὁ τῶν ὅλων Θεὸς τῷ Μωϋσεῖ ὄφιν ἀναθεῖναι χαλκοῦν· «καὶ ἔσται, φησίν, ἐὰν δάκῃ ὄφις ἄνθρωπον, καὶ ἐμβλέψῃ εἰς τὸν ὄφιν, καὶ ζήσεται.» τί τοίνυν ἐστὶ τὸ αἴνιγμα; διὰ τί δὲ ὁ ἐνορῶν τῷ ὄφει σώζεται; ζωὴ τοιγαροῦν κατὰ φύσιν ὑπάρχων ὁ Μονογενὴς τοῦ Θεοῦ Λόγος, γέγονεν ἐν ὁμοιώματι τῷ καθ’ ἡμᾶς, τουτέστιν ἄνθρωπος· πονηρὸν δὲ ὁ ἄνθρωπος καὶ οἷον ὁ ὄφις· ἀλλ’ εἰ καὶ γέγονε καθ’ ἡμᾶς, εἴ τις εἰς αὐτὸν ἴδοι, νικᾷ τὸν θάνατον. τί δέ ἐστι τὸ εἰς αὐτὸν ἰδεῖν, ἢ ὅτι πάντως τὸ ἀκριβῶς κατανοῆσαι τὸ ἐπ’ αὐτῷ μυστήριον; τότε γὰρ αὐτὸν ὄψεται ἐν ὁμοιώματι μὲν τῷ τῶν πονηρῶν, τουτέστιν ἀνθρώπων, ζωοποιὸν δὲ ὡς Θεὸν, καὶ ἀφανίζοντα τὰ τῶν πονηρῶν ὄφεων δήγματα. εἷς οὖν ἄρα Κύριος καὶ Υἱὸς ὁ αὐτός, καὶ ζωοποιὸς ὡς Θεὸς καὶ ἐν εἴδει τῷ τῶν πονηρῶν δι’ οἰκονομίαν.
Οἱ παῖδες ἔχοντες «τὰ βαΐα τῶν φοινίκων ἐξῆλθον εἰς ἀπάντησιν αὐτῷ, καὶ ἐκραύγαζον· Ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ.»
True Lord came with flesh; sanctifies own temple; one from both§85
85If the hypostasis were not that of the God-Word, the name of lordship would be common to him just as to us, and there would be nothing great in Christ. But if he was fore-announced as truly going to come as Lord—which is also true—and the Only-begotten has come into this world not without flesh, then there is by nature and truly one Lord and Christ and Son.
“And for them I sanctify myself, so that they also may be sanctified in truth.” (John 17:19) Christ sanctifies himself. Is it as a human, or rather because he is God by nature, having as his own the Holy Spirit, which is also true? Since no human sanctifies himself, Christ sanctifies himself; so there is one Son and Lord, being sanctified humanly, yet sanctifying divinely by his own Spirit his own temple.
“Jesus did many other signs before his disciples that are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.” (John 20:30–31) Emmanuel born from the holy virgin was named Jesus by the angel’s voice. When therefore he himself—and not another—is the Son of God, and the one who believes has eternal life in his name, how are they not mad who divide and say there is one son and another the Word from God, and the one from the holy virgin? For in these the evangelist appears, and very clearly, knowing and proclaiming one and only Jesus Christ from both—that is, the Word from God the Father who has shared blood and flesh similarly to us, as it is written (Hebrews 2:14).
Greek · §85
ὑπόστασιν TOU Θεοῦ Aoyou, κοινὸν ἔσται TO τῆς κυριότητος
ὄνομα αὐτῷ καθὰ kal ἡμῖν, καὶ οὐδὲν ἐπὶ Χριστοῦ το μέγα
εἰ δὲ ὡς Κύριος ἀληθῶς ἥξειν προαπηγγέλλετο, ὅπερ ἐστὶ καὶ
ἀληθὲς" ἐλήλυθε δὲ ov. δίχα σαρκὸς eig Tovóe TOv κοσμον 0
5$ Μονογενής" εἷς ἄρα ἐστὶ φύσει καὶ ἀληθῶς Κύριος καὶ
Χριστὸς καὶ Yios.
Καὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτὸν, tva ὦσι kal avroi
ἡγιασμένοι ἐν ἀληθείᾳ." ἑαυτὸν ἁγιάζει Χριστός" ἀρα ὡς ν ἃ dew e^ X ΝΜ ἄνθρωπος, ἢ ὅτι μᾶλλον Θεός ἐστι κατὰ φύσιν, ἴδιον ἔχων
1:070 Πνεῦμα τὸ "Aytov, ὅπερ ἐστὶ kai ἀληθές ; οὐδενὸς
τοιγαροῦν ἀνθρώπων ἑαυτὸν ἁγιάζοντος ἑαυτὸν ἁγιαζέι
Χριστός" εἷς ἄρα ἐστὶν Ὑἱος καὶ Κύριος, ἁγιαζόμενος μ
ἀνθρωπίνως, ἁγιάζων δὲ θεϊκῶς τῷ ἰδίῳ Πνεύματι τον ὁ
εαυτοῦ vaov.
5 “Πολλὰ μὲν οὖν kai ἄλλα σημεῖα ἐποίησεν ὃ ᾿Ιησοῦς
* ἐνώπιον τῶν μαθητῶν αὐτοῦ ἃ ovk ἔστι γεγραμμένα ἐν τῷ
βιβλίῳ Tovre* ταῦτα δὲ γέγραπται iva πιστεύσητε ὅτι
Ϊησοῦς ἐστιν 0 Χριστος ὁ vios τοῦ Θεοῦ, καὶ tva πιστευ-
4 oyreg ζωὴν €ynre ἐν τῷ ὀνόματι αὐτοῦ." ὁ ἐκ τῆς ἁγίας
ο παρθένου γεγεννημένος "EupavovgA, δια τῆς τοῦ ἀγγέλου
φωνῆς ᾿Ιησοῦς ὠνόμασται. ὅτε τοίνυν αὐτὸς ἐστι καὶ OUXd
ἕτερος ὁ Yios τοῦ Θεοῦ, καὶ 0 πιστεύων ἔχει ζωὴν αἰώνιον
ἐν TQ ὀνόματι αὐτοῦ, πῶς ov μεμήνασιν oi διορίζοντες kal
φασκοντες, érepov vtov εἶναι kai ἕτερον τὸν ἐκ Θεοῦ Aoyov,
5 καὶ TOV ἐκ τῆς ayiag παρθένου ; φαίνεται yap ἐν τουτοις 0
εὐαγγελιστὴς; kai μάλα σαφῶς, ἕνα koi μόνον τὸν ἐξ ἀμφοῖν
εἰδως kai κηρύττων ᾿Ιησοῦν Χριστὸν, τουτέστι τὸν ἐκ Θεοῦ
Ilarpos Aoyov, αἵματος kai σαρκὸς κεκοινωνηκοτα παρα- 6 He
πλησίως ἡμῖν, καθὰ γέγραπται.
2. αὐτῷ om. Cod. . προεπηγέλλετο C. Comm. 4. δὲ C. Comm.
Aub. 15. kai om. C. 20. γέγενημένος (pro more) C. γεννηθεὶς a. γενόμενος e. dyyéXov a.e. et ita conjecere Editores Romani. εὐαγγελίου C.
29. καθὼς a.e.
Firstborn among brothers; God is his own Father§86
86From Luke. “And it came to pass while they were there that the days were fulfilled for her to give birth, and she bore her son, the firstborn, and wrapped him and laid him in the manger, because there was no place for them in the lodging.” (Luke 2:6–7) The holy virgin has borne one and only son, Emmanuel. How then does it say “her son, the firstborn” (Romans 8:29)? For others have not come to be after him, and she has remained a virgin. So it is marked from the God-breathed scripture: the Only-begotten Word of God has been named firstborn. For he has shared blood and flesh and similarly to us shared the same things. Thus he became firstborn among many brothers; yet as God he is worshiped by us ourselves and by the spirits above.
“And his mother said to him: Child, why have you done thus to us? See, your father and I, being in pain, were seeking you. And he said to them: Why is it that you were seeking me? Did you not know that I must be in the things of my Father?” (Luke 2:48–49) Observe how he names as his own Father the one in the heavens. But if he were a human alone, and understood as that very thing according to us, how would it not rather have been necessary to say: Did you not know that I must be in the things of the Father of all? But he makes him his own. For he alone has been begotten from him by nature divinely; and the same one, having also become human, has God as Father by nature and as his own.
Greek · §86
Ἐκ τοῦ κατὰ Λουκᾶν εὐαγγελίου.
* Ἐγένετο ἐν τῷ εἶναι avrovs ἐκεῖ, ἐπλήσθησαν αἱ ἡμέραι
* ToU τεκεῖν αὐτὴν, καὶ ἔτεκε TOV υἱον αὐτῆς TOV πρωτότοκον,
ἐς Ἁ » , , Ἁ AJ] 3 ’᾽ 393 ἃ 3 -^ /, P kai ἐσπαργάνωσεν avrov καὶ ἀνέκλινεν avrov ἐν τῇ φατνῃ
διότι ovk ἦν αὐτοῖς τόπος ἐν TQ καταλύματι. ἕνα καὶ ὅ
7 , [δὼ * » A e € ^]; L4 ^
118 A. a μόνον τέτοκεν viov TOv Εϊμμανονὴλ ἡ ayia, παρθένος. πῶς
οὖν φησι “Τὸν viov αὐτῆς τὸν πρωτότοκον ;. ov yap yeyova-
σιν ἔτεροι μετ᾽ avrov, μεμένηκε δὲ παρθένος. ἐπισημαίνεται
οἵ. Schal τοίνυν ὡς ἐκ τῆς θεοπνεύστου γραφῆς" ὠνόμασται γὰρ 8 .. ’ « Ἁ ^ ^ , , x πρωτότοκος ὃ Movoyevns τοῦ Θεοῦ Λογος. κεκοινώνηκε yap xo
αἵματος kal σαρκὸς kai παραπλησίως ἡμῖν μετέσχε TOV
αὐτῶν. οὕτω γέγονεν ἐν πολλοῖς ἀδελφοῖς πρωτοτοκος"
Ὁπλὴν ὡς Θεὸς προσκυνεῖται παρὰ τε ἡμῶν αὐτῶν καὶ τῶν
ἄνω πνευματων.
Ib 48,49. — * Kai εἶπε, φησὶν, πρὸς avrov ἡ μήτηρ αὐτοῦ Τέκνον, τί 15
ἐποίησας ἡμῖν οὕτως ; iÓov ὃ πατὴρ σου καὶ ἐγὼ ὀδυνώ-
μενοι ἐζητοῦμέν σε. καὶ εἶπε πρὸς αὐτούς Τί ὅτι ἐζητεῖτέ Ψ o ^ ^ , ^ 3 Φ * με; οὐκ ἤδειτε ὅτι ἐν τοῖς τοῦ πατρὸς μου δεῖ με εἶναι 5
ἄθρει δὴ οὖν, ὅπως ἴδιον ἑαυτοῦ Πατέρα τὸν ἐν τοῖς οὐρανοῖς
208 R. ὀνομάζει. ἀλλ᾽ εἴπερ ἦν ἄνθρωπος κατὰ μόνας, καὶ αὐτὸ δὴ 20 ^ , ε ^ ^ ^ ^ »
e τοῦτο νοούμενος καθ᾽ ἡμᾶς, πῶς ovk ἔδει μᾶλλον εἰπεῖν Οὐκ
ἤδειτε ὅτι ἐν τοῖς τοῦ πάντων llarpos eivai ue δεῖ; ἀλλὰ
ἴδιον αὐτοῦ ποιεῖται. μόνος γὰρ ἐξ αὐτοῦ γεγέννηται κατὰ
φύσιν θεϊκῶς" 0 δὲ αὐτὸς kai ἄνθρωπος γεγονώς, ἴδιον €xet
’ ’ὕὥ A] , ᾿ καὶ φύσει Πατέρα rov Ocov. 25
Ib. v. Kai ἐγένετο ἐν τῷ εἶναι avrov ἐν μιᾷ τῶν πόλεων, kai
^»!* «ς ἰδοὺ ἀνὴρ πλήρης λέπρας, kai ἰδὼν TOv ᾿Ιησοῦν, πεσὼν
* ἐπὶ πρόσωπον ἐδεήθη αὐτοῦ λέγων Κύριε, ἐὰν θέλῃς, ἃ “ δύνασαί με καθαρίσαι. καὶ ἐκτείνας τὴν χεῖρα ἥψατο 6. τέτοκεν C. Comm. ἔτεκεν Edd. τὸ pro τὸν C. II. ἡμῖν om. Edd.
23. γεγένηται (pro more) C. 29— p. 249, l. 4 citat (sub titulo κυρίλλονυ ἐκ τοῦ πρὺς θεοδύσιον τὸν βασιλέα (sic) προσφωνητικοῦ) t. fol. 126.
Divine will with human hand; Lord of David from David’s seed§87
87“I will; be cleansed.” (Luke 5:13) You will marvel in these at Christ working both divinely and bodily together: divine, then, is the willing, but human the stretching out of the hand; so there is one Son from both. For even if the Word became flesh, yet as God he works with his own flesh, which has the power through him (John 1:14).
“And he said to them: How do they say the Christ is David’s son? For David himself says in the book of Psalms: The Lord said to my Lord: Sit at my right until I put your enemies as a footstool of your feet. David therefore calls him Lord, and how is he his son?” (Luke 20:41–44) (Psalm 110:1) You hear how in these Christ himself tries to show that even if the Word became from David’s seed according to the flesh, yet even so he is by nature Lord, as Son and God. For if, he says, he is David’s son, how does David name him Lord? But he neither denies in these the birth from David’s seed according to flesh, nor dismisses being Lord by nature himself; rather he says both are present, even if from both he wills the one to be shown. So there is truly one Christ and Son.
Greek · §87
«Θέλω, καθαρίσθητι.» θαυμάσεις ἐν τούτοις θεϊκῶς τε ἅμα καὶ σωματικῶς ἐνεργοῦντα Χριστόν· θεϊκὸν μὲν οὖν τὸ θέλειν, ἀνθρώπινον δὲ τὸ ἐκτεῖναι τὴν χεῖρα· εἷς οὖν ἐξ ἀμφοῖν Υἱός. εἰ γὰρ καὶ γέγονε σὰρξ ὁ Λόγος, ἀλλ’ ὡς Θεὸς ἐνεργεῖ μετὰ τῆς ἰδίας σαρκός, ἐχούσης αὐτῆς δι’ αὐτὸν τὴν δύναμιν.
«Εἶπε δὲ πρὸς αὐτούς· Πῶς λέγουσι τὸν Χριστὸν εἶναι υἱὸν Δαυίδ; αὐτὸς γὰρ Δαυὶδ λέγει ἐν βιβλίῳ ψαλμῶν· Εἶπεν ὁ κύριος τῷ κυρίῳ μου· Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Δαυὶδ οὖν κύριον καλεῖ αὐτόν, καὶ πῶς υἱὸς αὐτοῦ ἐστιν;» ἀκούεις ὅπως ἐν τούτοις πειρᾶται δεικνύειν αὐτὸς ὁ Χριστὸς ὅτι κἂν εἰ γέγονεν ἐκ σπέρματος Δαυὶδ ὁ Λόγος κατὰ τὴν σάρκα, ἀλλ’ οὖν ἔστι καὶ οὕτω κατὰ φύσιν Κύριος, ὡς Υἱὸς καὶ Θεός; εἰ γὰρ δή, φησίν, υἱός ἐστι τοῦ Δαυίδ, πῶς αὐτὸν Δαυὶδ κύριον ὀνομάζει; ἀλλ’ οὔτε τὴν ἐκ σπέρματος Δαυὶδ γέννησιν κατὰ σάρκα ἐν τούτοις ἀρνεῖται, οὔτε μὴν ἀποπέμπει τοῦ εἶναι κατὰ φύσιν Κύριον ἑαυτόν· προσεῖναι δέ φησιν ἀμφότερα, εἰ καὶ ἐξ ἀμφοῖν βούλεται τὸν ἕνα δηλοῦσθαι. εἷς οὖν ἄρα Χριστὸς καὶ Υἱὸς ἀληθῶς.
Nations’ faith toward Christ as toward God; access through him§88
88That faith toward Christ is as toward God. From Romans. “Through whom we received grace and apostleship unto obedience of faith among all the nations for his name, among whom you also are called of Jesus Christ.” (Romans 1:5–6) The nations have been called through faith. And Christ was the one proclaimed among them through the holy apostles. So the faith of those being initiated was practiced not as toward a human, but as toward God. For we do not say the nations were called from error into error by receiving the faith toward Christ; rather, having left the falsely named gods, they turned thereafter to the living God. When therefore the initiators say they received apostleship unto obedience of faith for the name of Christ, how would he not be God, if indeed faith toward him is as toward God?
“For God is my witness, whom I worship in my spirit in the gospel of his Son.” (Romans 1:9) Those who worship God do not worship Christ as another god beside him; and of him, he says, is also the gospel. For he himself is proclaimed as God to the world, although the Father is God by nature and rules over all. So Christ is God—the one through whom and in whom the Father himself is also announced as God and honored with the worship from all.
“Having therefore been justified from faith, we have peace toward God through our Lord Jesus Christ, through whom we have also now had the access by faith into this grace in which we stand.” (Romans 5:1–2) Believing as toward God, we are justified. And if the faith is toward Christ Jesus, and through him we have had the access, we have been joined to God and Father (1 Thessalonians 1:9).
Greek · §88
ἔθνη διὰ τῆς πίστεως. καὶ ἦν ὁ Χριστὸς διὰ τῶν ἁγίων ἀπο-
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Stone of stumbling; Simeon; end of the law; Christ justifies as God§89
89A stone of stumbling and a rock of offense (Romans 9:33); and the one who believes upon him will not be put to shame. When righteous Symeon received the divine infant into his arms, he said to God: “Now you release your servant, Master, according to your word in peace, because my eyes have seen your salvation which you prepared before the face of all the peoples,” (Luke 2:29–34) and what follows; and he added: “Behold, this one is set for the fall and rising of many in Israel, and for a sign spoken against.” (Isaiah 28:16) So the same one is the stone of stumbling and the rock of offense; and some, striking against him through disobedience, were shattered, while those who received the faith toward him escaped being put to shame. Have we then believed as toward a human, or as toward God? Clearly as toward God. Therefore Christ is God; for it was upon him that righteous Symeon spoke the words just now cited to us.
Concerning the Jews he says: “For not knowing the righteousness of God, and seeking to establish their own, they were not subjected to the righteousness of God; for Christ is the end of the law unto righteousness to everyone who believes.” (Romans 10:3–9) If Christ is the end of the law, and he himself is the righteousness who justifies through the faith toward him, and the power to justify belongs to God alone as his own, how is Christ not God?
“But the righteousness from faith says thus: Do not say in your heart, Who will ascend into heaven?—that is, to bring Christ down—or, Who will descend into the abyss?—that is, to bring Christ up from the dead (Romans 10:6–7). But what does it say? The word is near you, in your mouth and in your heart—that is, the word of faith which we proclaim: that if you confess with your mouth Jesus as Lord,”
Greek · §89
Πέτρα προσκόμματος καὶ πέτρα σκανδάλου· καὶ ὁ πιστεύων ἐπ’ αὐτῷ οὐ καταισχυνθήσεται. Συμεὼν ὁ δίκαιος, ὅτε τὸ θεῖον εἰς ἀγκάλας ἐδέξατο βρέφος, ἔφη πρὸς τὸν Θεόν· «Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ, ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν,» καὶ τὰ ἑξῆς· προσετίθει δὲ τούτοις· «Ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραήλ, καὶ εἰς σημεῖον ἀντιλεγόμενον.» ὁ αὐτὸς οὖν ἄρα ἐστὶν ὁ τοῦ προσκόμματος λίθος καὶ ἡ πέτρα τοῦ σκανδάλου· καὶ περιπαίοντες μὲν αὐτῷ διὰ τῆς ἀπειθείας συνετρίβησάν τινες, διέφυγον δὲ τὸ καταισχυνθῆναι οἱ τὴν πρὸς αὐτὸν πίστιν προσηκάμενοι. ἆρ’ οὖν ὡς εἰς ἄνθρωπον πεπιστεύκαμεν, ἢ ὡς εἰς Θεόν; ὡς εἰς Θεὸν δηλονότι. Θεὸς οὖν ἄρα Χριστός· ἐπ’ αὐτῷ γὰρ ὁ δίκαιος Συμεὼν τὰς ἀρτίως ἡμῖν εἰρημένας ἔφη φωνάς.
Περὶ τῶν Ἰουδαίων φησίν· «Ἀγνοοῦντες γὰρ τὴν τοῦ Θεοῦ δικαιοσύνην, καὶ τὴν ἰδίαν ζητοῦντες στῆσαι, τῇ δικαιοσύνῃ τοῦ Θεοῦ οὐχ ὑπετάγησαν· τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι.» εἰ τέλος νόμου Χριστός, καὶ αὐτός ἐστιν ἡ δικαιοσύνη, δικαιῶν διὰ πίστεως τῆς εἰς αὐτόν, μόνῳ δὲ ὡς ἴδιον ἀνακείσεται τὸ δικαιοῦν δύνασθαι τῷ Θεῷ, πῶς οὐ Θεὸς ὁ Χριστός;
«Ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγει· Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου Τίς ἀναβήσεται εἰς τὸν οὐρανόν; τουτέστι Χριστὸν καταγαγεῖν· ἢ Τίς καταβήσεται εἰς τὴν ἄβυσσον; τουτέστι Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. ἀλλὰ τί λέγει; Ἐγγύς σου τὸ ῥῆμά ἐστιν ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου, τουτέστι τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν· ὅτι ἐὰν ὁμολογήσῃς ἐν τῷ στόματί σου κύριον Ἰησοῦν,»
Confess the Lord Jesus; gospel mystery; God known through Christ§90
90“And if you believe in your heart that God raised him from the dead, you will be saved; for with the heart one believes unto righteousness, and with the mouth one confesses unto salvation. For the Scripture says: Everyone who believes upon him will not be put to shame.” (Romans 10:9–11) If the whole definition of faith for us, and the power of the confession, stands around the person of Christ, and by confessing his death and resurrection we are justified as having believed toward God, who will dare to say that he is not God? If indeed he is the chief point of the salvation of all, both door and way (John 10:7–9) (John 14:6), the confession of the faith toward him—for through him and in him the Father himself is also recognized by us.
“Now to the one who is able to establish you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery kept silent for eternal times, but now manifested through the prophetic writings according to the command of the eternal God unto obedience of faith, made known unto all the nations, to the only wise God, through Jesus Christ, to whom be the glory and the might unto the ages, amen.” (Romans 16:25–27) See how clearly he says the gospel and the proclamation are of Jesus Christ; and that the mystery concerning him was hidden and kept silent for eternal times, but has now been revealed unto obedience of faith unto all the nations. For the nations, removed from the falsely named worship, turned to Christ and recognized him as God by nature and truly. And if God was clearly known through Jesus Christ, how is Christ’s mystery not great? But if he is thought among us a human simply, and not rather God become human, the mystery is no longer wise.
Greek · §90
«καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ· καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν. λέγει γὰρ ἡ γραφή· Πᾶς ὁ πιστεύων ἐπ’ αὐτῷ οὐ καταισχυνθήσεται.» εἰ σύμπας ἡμῖν ὁ τῆς πίστεως ὅρος καὶ τῆς ὁμολογίας ἡ δύναμις εἰς τὸ τοῦ Χριστοῦ περιίσταται πρόσωπον, καὶ ὁμολογοῦντες αὐτοῦ τὸν θάνατον καὶ τὴν ἀνάστασιν ὡς εἰς Θεὸν πεπιστευκότες δικαιούμεθα, τίς ὁ φάναι Θεὸν οὐκ εἶναι τολμῶν αὐτόν; εἴπερ ἐστὶ κεφάλαιον τῆς ἁπάντων σωτηρίας, θύρα τε καὶ ὁδός, τῆς εἰς αὐτὸν πίστεως ἡ ὁμολογία· δι’ αὐτοῦ γὰρ καὶ ἐν αὐτῷ καὶ αὐτὸς ὁ Πατὴρ ἐπιγινώσκεται πρὸς ἡμῶν.
«Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ, κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος δὲ νῦν διά τε γραφῶν προφητικῶν κατ’ ἐπιταγὴν τοῦ αἰωνίου Θεοῦ εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος, μόνῳ σοφῷ Θεῷ, διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας, ἀμήν.» ἰδοὺ δὴ σαφῶς τὸ εὐαγγέλιον καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ φησιν εἶναι· καὶ κεκρύφθαι μὲν τὸ ἐπ’ αὐτῷ μυστήριον καὶ σεσιγῆσθαι χρόνοις αἰωνίοις, ἀποκαλυφθῆναι δὲ νῦν εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη. ἐστράφη γὰρ εἰς Χριστὸν τὰ ἔθνη τῆς ψευδωνύμου λατρείας ἐξῃρημένα, καὶ ὡς Θεὸν αὐτὸν ἐπεγνωκότα τὸν φύσει καὶ ἀληθῶς. καὶ εἰ σαφῶς διὰ Ἰησοῦ Χριστοῦ ἐγνώσθη Θεός, πῶς οὐ μέγα τὸ Χριστοῦ μυστήριον; εἰ δὲ νοεῖται καθ’ ἡμᾶς ἄνθρωπος ἁπλῶς, καὶ οὐχὶ δὴ μᾶλλον Θεὸς ἐνηνθρωπηκώς, οὐκέτι σοφὸν τὸ μυστήριον.
Christ mediator of the promises; justified in his name; not another Jesus§91
91“For I say that Christ has become a servant of circumcision for the truth of God, to confirm the promises of the fathers, and that the nations might glorify God for mercy.” (Romans 15:8–9) For it is written that “Abraham believed God, and it was reckoned to him unto righteousness,” (Genesis 15:6) and it was said to him that “in you all the tribes of the earth will be blessed.” (Genesis 12:3) And Paul made it clear for us, saying: “For the promise to Abraham or to his seed, that he should be heir of the world, was not through law, but through righteousness of faith,” (Romans 4:13) and again: “so that those from faith are blessed with faithful Abraham.” (Galatians 3:9) If therefore the promises have been given to the fathers from God through faith, Christ has become a servant—that is, a mediator—to confirm the promises given to the fathers from God, that is, the justification through faith. And he became mediator not as negotiating the faith for another, but rather for himself and through himself for the Father. Therefore he is God by nature. For blessed Abraham was justified having believed toward God; so also the nations would be justified in him, having followed in his steps and believing in God—that is, in Christ.
From First Corinthians. “And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.” (1 Corinthians 6:11) If we are justified in the name of Christ, having honored God by the faith, and receiving the same Spirit, how is Christ not God?
From Second Corinthians. “For if the one who comes proclaims another Jesus whom we did not proclaim, or you receive another spirit which you did not receive, or another gospel which you did not accept, you put up with it well enough.” (2 Corinthians 11:4) Before the times of the becoming-human, no one is found naming the Word from God “Jesus” or “Christ,” except by foreknowledge of what would be named in the times when he also became flesh. So the name Jesus is new to him when he became human. But if he is proclaimed as God, and as being one—for there is not another beside him whom some can proclaim—it is well, and we worship God; but if his measure is only that of the humanity, and he is honored with a bare union of persons, the word of our faith has been emptied, leading us to a human and not to God. But that is impious. Therefore Christ is God and Son, as the Word of God having become flesh (John 1:14).
From Galatians. “I marvel that you are so quickly transferring from the one who called you in the grace of Christ into another gospel, which is not another, except there are some who trouble you and want to pervert the gospel of Christ. But even if we or an angel from heaven should proclaim a gospel to you beside what we proclaimed to you, let him be anathema.” (Galatians 1:6–8) If there is one gospel spoken to all under heaven through the holy initiators, and this is the faith toward Christ, how would he not be true God, if indeed it is necessary to confess that from the ancient error we have been called unto recognition of the God who is by nature?
Greek · §91
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Son revealed in Paul; justified by faith of Christ; sealed in him§92
92Paul goes so far as to anathematize even angels, if they should pervert the gospel of Christ (Galatians 1:8). “But when God, who set me apart from my mother’s womb and called me through his grace, was pleased to reveal his Son in me, that I might proclaim him among the nations, immediately I did not consult with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me.” (Galatians 1:15–17) For the one who has once obtained the initiation and revelation from God did not need the tutoring that comes from humans. Yet we ask this: whom did the Father reveal to blessed Paul? Or whom did he command him to proclaim among the nations? Was it God the Word and Only-begotten Son, not united to flesh and become human economically? Then how is that true? For he proclaimed the same one both human and God together, saying one Son and Lord, Jesus Christ.
“But knowing that a human is not justified from works of law except through faith of Jesus Christ, we also believed into Christ Jesus, that we might be justified from faith of Christ and not from works of law.” (Galatians 2:16) If believing God had justification as its wage—for those before us were also justified thus; for it is written that Abraham believed God and the faith was reckoned to him unto righteousness—how is Emmanuel not God, if indeed it is true that believing into him we are justified (Genesis 15:6)?
From Ephesians. “In whom you also, having heard the word of truth, the gospel of your salvation, in whom also having believed you were sealed with the Holy Spirit of promise, who is a pledge of our inheritance unto redemption of the acquisition, unto praise of his glory.” (Ephesians 1:13–14)
Greek · §92
Παῦλος, ὡς καὶ ἀγγέλους ἀναθεματίζειν, εἰ δὴ μεταστρέφοιεν τὸ εὐαγγέλιον τοῦ Χριστοῦ. «Ὅτε δὲ εὐδόκησεν ὁ Θεὸς ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί, ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, οὐδὲ ἀνῆλθον εἰς Ἱεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους.» τῷ γὰρ ἅπαξ τὴν ἐκ Θεοῦ λαχόντι μυσταγωγίαν καὶ ἀποκάλυψιν οὐκ ἔδει τῆς ἐξ ἀνθρώπων παιδαγωγίας. πλὴν ἐκεῖνο φαμέν· τίνα ἀπεκάλυψεν ὁ Πατὴρ τῷ μακαρίῳ Παύλῳ; ἢ τίνα προστέταχεν ἐν τοῖς ἔθνεσιν εὐαγγελίσασθαι; ἆρα Θεὸν Λόγον καὶ Υἱὸν Μονογενῆ, οὐχ ἑνωθέντα σαρκὶ καὶ γενόμενον ἄνθρωπον οἰκονομικῶς; εἶτα πῶς τοῦτό ἐστιν ἀληθές; διεκήρυξε γὰρ ἄνθρωπόν τε ὁμοῦ καὶ Θεὸν τὸν αὐτὸν καὶ ἕνα λέγων Υἱὸν καὶ Κύριον Ἰησοῦν Χριστόν.
«Εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου.» εἰ τὸ πιστεῦσαι Θεῷ μισθὸν ἔσχε τὴν δικαίωσιν—δεδικαίωνται γὰρ οὕτω καὶ οἱ πρὸ ἡμῶν· γέγραπται γὰρ ὅτι ἐπίστευσεν Ἀβραὰμ τῷ Θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην ἡ πίστις—πῶς οὐ Θεὸς ὁ Ἐμμανουήλ, εἴπερ ἐστὶν ἀληθὲς ὡς εἰς αὐτὸν πιστεύοντες δικαιούμεθα;
Ἐκ τῆς πρὸς Ἐφεσίους. «Ἐν ᾧ ἀκούσαντες καὶ ὑμεῖς τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, ὅς ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον δόξης αὐτοῦ.»
Faith into Christ as into God; deep mystery of the Word made as we are§93
93One may see the same thing in the sense of what has been set out, through which it is possible to learn that Christ is true God, and that the faith of all toward him is not as toward one of us simply, but as toward one Lord and Son and God. For first he himself is the gospel of our salvation, in which also is the faith, clearly as toward God; and there follows also the prize of the faith, that is the Spirit of the promise, the pledge of our inheritance (Ephesians 1:13–14); for we have been redeemed unto praise of the glory of Christ. For he has saved us not as a common human, but as God become in flesh for us; for thus we shall be unto the praise of his glory.
“For this reason I, Paul, the prisoner of Christ Jesus on behalf of you the nations—if indeed you have heard the stewardship of the grace of God that was given me for you, that according to revelation the mystery was made known to me… toward which, reading, you are able to perceive my insight in the mystery of Christ.” (Ephesians 3:1–4) What need is there of insight and of revelation from God for the mystery of Christ to be made known, if he is a human privately and wholly separated from God the Word, honored with a bare union of persons? For what hidden thing does it have, or what difficulty at all is there in perceiving, say, concerning one of us humans, that he is a human? But the mystery is deep and great if the Word who is God is said to have become as we are. When therefore those who have obtained deep insight and the divine revelation have handed down to us the mystery of Christ as a divine mystery, and the faith toward him is clearly as toward God, how would he not be God?
Greek · §93
Ταὐτὸν ἐν ταῖς τῶν προκειμένων ἐννοίαις κατίδοι τις ἄν, δι’ ὧν ἔνεστι μαθεῖν ὅτι Θεὸς ἀληθὴς ὁ Χριστός, καὶ ἡ παρὰ πάντων πίστις εἰς αὐτόν, οὐχ ὡς εἰς ἕνα τῶν καθ’ ἡμᾶς ἁπλῶς, ἀλλ’ ὡς εἰς ἕνα Κύριον καὶ Υἱὸν καὶ Θεόν. πρῶτον μὲν γὰρ αὐτός ἐστι τὸ εὐαγγέλιον τῆς σωτηρίας ἡμῶν, ἐν ᾧ καὶ ἡ πίστις, ὡς εἰς Θεὸν δηλονότι· ἀκολουθεῖ δὲ καὶ τὸ τῆς πίστεως γέρας, τουτέστι τὸ πνεῦμα τῆς ἐπαγγελίας, τῆς κληρονομίας ἡμῶν ἀρραβών· ἐκλελυτρώμεθα γὰρ εἰς ἔπαινον δόξης Χριστοῦ. σέσωκε γὰρ ἡμᾶς, οὐχ ὡς ἄνθρωπος κοινός, ἀλλ’ ὡς Θεὸς ἐν σαρκὶ γεγονὼς δι’ ἡμᾶς· οὕτω γὰρ εἰς τὸ ἔπαινον ἐσόμεθα τῆς δόξης αὐτοῦ.
«Τούτου χάριν ἐγὼ Παῦλος ὁ δέσμιος τοῦ Χριστοῦ Ἰησοῦ ὑπὲρ ὑμῶν τῶν ἐθνῶν, εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ Θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, ὅτι κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον… πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ.» ποία συνέσεως χρεία καὶ ἀποκαλύψεως τῆς παρὰ Θεοῦ πρὸς τὸ γνωρισθῆναι τὸ μυστήριον τοῦ Χριστοῦ, εἴπερ ἐστὶν ἄνθρωπος ἰδικῶς καὶ ὁλοτρόπως κεχωρισμένος τοῦ Θεοῦ Λόγου, ψιλῇ προσώπων ἑνώσει τετιμημένος; τί γὰρ ἔχει τὸ κεκρυμμένον ἢ ποῖον ὅλως τὸ δυσχερές, τὸ νοῆσαι τυχὸν περὶ ἑνὸς τοῦ καθ’ ἡμᾶς ἀνθρώπου, ὅτι ἄνθρωπός ἐστι; βαθὺ δὲ καὶ μέγα τὸ μυστήριον, εἰ καθ’ ἡμᾶς γενέσθαι λέγοιτο Θεὸς ὑπάρχων ὁ Λόγος. ὅτε τοίνυν οἱ βαθεῖς εἰς σύνεσιν καὶ τὴν θείαν ἀποκάλυψιν ἐσχηκότες ὡς θεῖον ἡμῖν μυστήριον παραδεδώκασι τὸ Χριστοῦ μυστήριον, καὶ εἰς αὐτὸν ἡ πίστις ὡς εἰς Θεὸν δηλονότι, πῶς οὐκ ἂν εἴη Θεός;
Unsearchable riches; word of faith; Christ proclaimed as God§94
94Another passage like this and having the same sense. “To me, the least of all the saints, this grace was given: to proclaim among the nations the unsearchable wealth of Christ, and to enlighten what is the stewardship of the mystery hidden from the ages in God who created all things.” (Ephesians 3:8–9)
“Husbands, love your wives, just as Christ also loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word.” (Ephesians 5:25–26) What then is the word in which we have been cleansed, having washed “the body with pure water,” (Hebrews 10:22) if not altogether that about which the inspired Paul says: “This is the word of faith which we proclaim, that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised him from the dead, you will be saved; for with the heart one believes unto righteousness, and with the mouth one confesses unto salvation.” (Romans 10:8–10) Therefore if by confessing Christ in faith we are saved, how is he not true God—into whom, when the word of faith has come about, we have been both cleansed and sanctified?
From Philippians. “What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed.” (Philippians 1:18) Is he then preached to the world as a human honored by grace? And yet the world has recognized Christ as God, having honored him with the faith. How then is he not God—the one proclaimed to the world in the glory of deity?
Greek · §94
Ἄλλο τούτῳ προσεοικὸς καὶ τὴν αὐτὴν ἔχον διάνοιαν. «Ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων τῶν ἁγίων ἐδόθη ἡ χάρις αὕτη, ἐν τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ, καὶ φωτίσαι τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ Θεῷ τῷ τὰ πάντα κτίσαντι.»
«Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ Χριστὸς ἠγάπησε τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι.» ποῖον ἄρα ἐστὶ τὸ ῥῆμα ἐν ᾧ κεκαθάρμεθα, ἀπολουσάμενοι «τὸ σῶμα ὕδατι καθαρῷ,» ἢ πάντως ἐκεῖνο περὶ οὗ φησιν ὁ θεσπέσιος Παῦλος ὅτι «Τοῦτό ἐστι τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν, ὅτι ἐὰν ὁμολογήσῃς ἐν τῷ στόματί σου κύριον Ἰησοῦν, καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ· καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν.» οὐκοῦν εἰ Χριστὸν ὁμολογοῦντες ἐν πίστει σωζόμεθα, πῶς οὐ Θεὸς ἀληθής ἐστιν, εἰς ὃν τὸ τῆς πίστεως ῥῆμα γενομένου κεκαθάρμεθά τε καὶ ἡγιάσμεθα;
Ἐκ τῆς πρὸς Φιλιππησίους. «Τί γάρ; πλὴν ὅτι παντὶ τρόπῳ, εἴτε προφάσει εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται.» ἆρα οὖν ὡς ἄνθρωπος τετιμημένος χάριτι τῷ κόσμῳ κηρύσσεται; καίτοι Θεὸν ὁ κόσμος ἐπέγνω Χριστόν, τῇ πίστει τετιμηκώς. πῶς οὖν οὐ Θεός, ὁ ἐν δόξῃ θεότητος τῷ κόσμῳ κηρυττόμενος;
Gift to believe and suffer; Christ saves sinners; God manifested in flesh§95
95“Striving side by side for the faith of the gospel, and not frightened in anything by the opponents—which is for them a proof of destruction, but of your salvation, and this from God, because it has been granted to you for Christ’s sake not only to believe into him but also to suffer for him.” (Philippians 1:27–29) If we receive from God as a share of grace the believing into Christ, and through this we have not rather been led astray but have come to know the one who is by nature and truly God, how would anyone doubt that Christ is God?
From Timothy. “Faithful is the word and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am first; but for this reason I was shown mercy, that in me first Christ Jesus might show the whole long-suffering, as a pattern for those about to believe upon him unto eternal life.” (1 Timothy 1:15–16) If Christ saves sinners, and is long-suffering toward their faults, receiving their repentance, and if all our faith is upon him, and through the faith toward him we have gained eternal life, how would he not be God? For it would reasonably befit God alone both to be able to save the world, and to be long-suffering toward those who sin, and to make alive through the faith toward him.
“And confessedly great is the mystery of piety: God was manifested in flesh, justified in spirit, seen by angels, proclaimed among nations, believed in the world, taken up in glory.” (1 Timothy 3:16) Who is the one manifested in flesh? Or is it clear that it is wholly and altogether the Word from God the Father? For thus the mystery of piety will be great.
Greek · §95
74 , ΕΣ LY e « -^ ϑ ’ e 9 4 πτυρόμενοι ἐν μηδενὶ ὑπο τῶν ἀντικειμένων, ἥτις ἐστὶν
e * * αὐτοῖς ὥδειξις ἀπωλείας, ἡμῶν δὲ σωτηρίας, καὶ τοῦτο
194 Α. ἃ
* ἀπὸ Θεοῦ, à ὅτι ἡμῖν ἐχαρίσθη τὸ ὑπὲρ Ἀριστου οὐ μόνον * τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν" εἰ ἐν χάριτος μέρει δεχόμεθα παρὰ Θεοῦ τὸ πιστεύειν 6/3 Χριστῷ, οὐ πεπλανήμεθα δὲ διὰ τοῦτο μᾶλλον, ἀλλ᾽ ἐγνὼ- καμεν τὸν φύσει τε καὶ ἀληθῶς ὄντα Θεὸν, πῶς ἂν ἐνδοιασειέ τις ὅτι Θεὸς ὁ Χριστός ;
Ἐκ τῆς πρὸς Τιμόθεον.
« Πιστὸς ὃ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι Xpurós το
ς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι, ὧν
πρῶτος εἰμὶ €yo* ἀλλὰ δια τοῦτο ἡλεηθην, ἵνα ἐν ἐμοι * πρώτῳ ἐνδείξηται Χριστὸς Ἰησοῦς τὴν ἅπασαν μακρο- " θυμίαν, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ET us αὐτῷ εἰς ζωὴν αἰώνιον." εἰ ἁμαρτωλοὺς σώζει Χριστὺς, 15
b kai μακροθυμεῖ τοῖς πλημμελήμασι a δεχόμενος αὐτῶν τὴν
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διὰ τῆς εἰς αὐτὸν πίστεως τὴν ζωὴν τὴν αἰώνιον κεκερδη-
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ai ὁμολογουμένως μέγα ἐστὶ TO τῆς εὐσεβείας μυστη-
* ριον, Θεὸς ἐφανερώθη ἐν σαρκὶ, ἐδικαιώθη ἐν πνεύματι,
* ὠφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, 15 “ ἀνελήφθη ἐν δόξῃ." τίς ὁ ἐν σαρκὶ φανερωθείς ; ἢ δῆλον ὅτι πάντη τε καὶ πάντως ὁ ἐκ Θεοῦ Πατρὸς Λόγος ; οὕτω γὰρ ἔσται μέγα τὸ τῆς εὐσεβείας μυστήριον. o0 δὲ
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Taken up in glory; believers in God believe Christ; faith into his name§96
96…seen by angels, going up into the heavens, proclaimed also among the nations through the holy apostles, and believed also in the world (1 Timothy 3:16). And we do not say at all that he is simply a human as we are, but that he is God in flesh and become as we are. And he was also taken up in glory, that he might hear God and Father saying: “Sit at my right until I put your enemies as a footstool of your feet.” (Psalm 110:1)
From Titus. “Faithful is the word, and about these things I want you to insist, that those who have believed God may be careful to devote themselves to good works.” (Titus 3:8) Do those who believe God then not also believe into Christ? And yet blessed John is clearly seen saying about him: “But as many as received him, he gave them authority to become children of God, to those who believe into his name,” (John 1:12) and blessed Paul himself also: “But knowing that a human is not justified from works of law except through faith of Jesus Christ, we also believed into Christ Jesus, that we might be justified in him.” (Galatians 2:16) When therefore those who bring the faith to Christ believe God, how would he not be true God?
That the faith is into Christ. From the Gospel according to John. “But as many as received him, he gave them authority to become children of God, to those who believe into his name.” (John 1:12) He sets down two God-befitting things at once: for Christ is received by us in no other way than that the faith is also into him.
Greek · §96
ὤφθη ἀγγέλοις, ἀναβαίνων εἰς οὐρανούς, ἐκηρύχθη καὶ ἐν ἔθνεσι διὰ τῶν ἁγίων ἀποστόλων, ἐπιστεύθη δὲ καὶ ἐν κόσμῳ. καὶ οὔτι που φαμὲν ὅτι καθ’ ἡμᾶς ἄνθρωπος ἁπλῶς, ἀλλ’ ὡς Θεὸς ἐν σαρκὶ καὶ καθ’ ἡμᾶς γεγονώς. ἀνελήφθη δὲ καὶ ἐν δόξῃ, ἵνα λέγοντος ἀκούσῃ τοῦ Θεοῦ καὶ Πατρός· «Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.»
Ἐκ τῆς πρὸς Τίτον. «Πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσι καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες Θεῷ.» ἆρα οὖν οἱ Θεῷ πιστεύοντες οὐκ εἰς Χριστὸν πεπιστεύκασι; καίτοι λέγων ὁρᾶται σαφῶς ὁ μακάριος Ἰωάννης περὶ αὐτοῦ· «Ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,» καὶ μὴν καὶ αὐτὸς ὁ μακάριος Παῦλος· «Εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐν αὐτῷ.» ὅτε τοίνυν Θεῷ πιστεύουσιν οἱ Χριστῷ τὴν πίστιν προσάγοντες, πῶς οὐκ ἂν εἴη Θεὸς ἀληθής;
Ὅτι εἰς Χριστὸν ἡ πίστις. Ἐκ τοῦ κατὰ Ἰωάννην εὐαγγελίου. «Ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ.» δύο κατὰ ταὐτὸν τίθησι θεοπρεπῆ· παραλαμβάνεται γὰρ οὐχ ἑτέρως παρ’ ἡμῶν ὁ Χριστός, πλὴν ὅτι καὶ εἰς αὐτὸν ἡ πίστις.
Believe into his name as God become human; signs show deity§97
97And we believe into his name, not believing that he is a common human and one of us, but that he is God become human. And giving authority to become children of God is not a human thing (John 1:12), but rather God-befitting and beyond creation. When therefore the faith is into him, and he himself gives the grace of adoption, how is Christ not God?
“This beginning of the signs Jesus did in Cana of Galilee, and he manifested his glory, and his disciples believed into him.” (John 2:11) When the sign had therefore happened, and Christ had manifested his glory, into whom have the blessed disciples believed? Into a holy human simply? And yet even before the sign they followed him, marveling at him as holy. But through the sign they have seen him having power and authority beyond a human. Therefore they have believed as into God. And one must know that many of the saints have done many wonders and were marveled at, yet no one believed into them.
“And when he was in Jerusalem at the Passover in the feast, many believed into his name, seeing his signs that he was doing.” (John 2:23) “For God did not send his Son into the world that he might judge the world, but that the world might be saved through him. The one who believes into him is not judged; but the one who does not believe has already been judged, because he has not believed into the name of the only-begotten Son of God.” (John 3:17–18) If the faith into the Son is the way of salvation, how then do we believe into him? Or how will we escape the sentence from being judged? By accepting him as a human and nothing else besides this? Then how will we not worship a human? Or rather as into God? For this is true. Who then will dare to say that he is not truly God, whose faith has justified those under heaven?
Greek · §97
πιστεύομεν δὲ εἰς τὸ ὄνομα αὐτοῦ, οὐκ ἄνθρωπον εἶναι κοινὸν καὶ ἕνα τῶν καθ’ ἡμᾶς πιστεύοντες, ἀλλὰ Θεὸν ἐνηνθρωπηκότα. οὐκ ἀνθρώπινον δὲ τὸ ἐξουσίαν διδόναι τέκνα Θεοῦ γενέσθαι, θεοπρεπὲς δὲ μᾶλλον καὶ ὑπὲρ τὴν κτίσιν. ὅτε τοίνυν εἰς αὐτὸν ἡ πίστις, καὶ αὐτὸς δίδωσι τῆς υἱοθεσίας τὴν χάριν, πῶς οὐ Θεὸς ὁ Χριστός;
«Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἐφανέρωσε τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ.» γεγονότος ἄρα τοῦ σημείου, καὶ φανερώσαντος τοῦ Χριστοῦ τὴν δόξαν αὐτοῦ, ὡς εἰς τίνα πεπιστεύκασιν οἱ μακάριοι μαθηταί; ἆρα εἰς ἄνθρωπον ἅγιον ἁπλῶς; καίτοι καὶ πρὸ τοῦ σημείου ἠκολούθησαν αὐτῷ, τεθαυμακότες ὡς ἅγιον. ἀλλὰ τεθέανται διὰ τοῦ σημείου τὴν ὑπὲρ ἄνθρωπον δύναμίν τε καὶ ἐξουσίαν ἔχοντα. οὐκοῦν πεπιστεύκασιν ὡς εἰς Θεόν. ἰστέον δὲ ὅτι πολλοὶ τῶν ἁγίων πολλὰ πεποιήκασι καὶ παράδοξα καὶ ἐθαυμάσθησαν μέν, ἐπίστευσε δὲ εἰς αὐτοὺς οὐδείς.
«Ὡς δὲ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει.» «Οὐ γὰρ ἀπέστειλεν ὁ Θεὸς τὸν υἱὸν αὐτοῦ εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ’ ἵνα σωθῇ ὁ κόσμος δι’ αὐτοῦ. ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται· ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ Θεοῦ.» εἰ σωτηρίας ὁδός ἐστιν ἡ πίστις ἡ εἰς τὸν Υἱόν, πῶς ἄρα πιστεύομεν εἰς αὐτόν; ἢ πῶς τὴν ἐκ τοῦ κρίνεσθαι διαφευξόμεθα δίκην; ἆρα γὰρ ὡς ἄνθρωπον καταδεξάμενοι καὶ ἕτερον παρὰ τοῦτο οὐδέν; εἶτα πῶς οὐκ ἀνθρώπῳ λατρεύσομεν; ἀλλ’ ὡς εἰς Θεόν; τοῦτο γὰρ ἀληθές. τίς οὖν ὁ φάναι τολμῶν οὐκ εἶναι κατὰ ἀλήθειαν Θεόν, οὗ δεδικαίωκεν ἡ πίστις τὴν ὑπ’ οὐρανόν;
Official believes as toward God; faith in Son is faith in the Sender§98
98“So the father knew that it was in that hour in which Jesus said to him, Your son lives, and he himself believed and his whole house.” (John 4:53) Christ raised the royal official’s son from the dead, having said to him, “Go, your son lives,” and then he has believed with his whole household. Has the official then, through authority so great and God-befitting, believed as into a human? Or has he known him to be God by nature, making alive with authority whom he chooses, and by word alone? But it is clear that he has believed as toward God.
“Amen, amen, I say to you that the one who hears my word and believes the one who sent me has eternal life.” (John 5:24) God and Father has sent us his own Son from the heavens, “that everyone who believes into him may not perish but may have eternal life.” (John 3:16) How then does he say in these words that the one who believes the one who sent him has eternal life? Into whom, then, is the faith? As into two gods, the Father and the Son? May it not be—but as into one true God. Therefore if someone believes into Christ, he has believed into God; and if he believes into God the Father, he will also have believed into the one Lord Jesus Christ.
“Jesus answered and said to them: This is the work of God, that you believe into him whom that one sent.” (John 6:29) If we accomplish what seems good to God by believing into Christ—for the Father truly sent him into the world when he became a human as we are—how would he not be true God? For believing into him would not be a work of God otherwise.
Greek · §98
καταδεξαμενοι kai ἕτερον παρὰ τοῦτο οὐδέν ; εἶτα πῶς οὐκ Ὁ
ἀνθρώπῳ λατρεύσομεν: ἀλλ᾽ ὡς εἰς Θεόν; τοῦτο γὰρ ἀληθές, τίς οὖν ὁ φάναι τολμῶν οὐκ εἶναι κατὰ ἀλήθειαν Θεῦν, οὗ δεδικαίωκεν ἡ πίστις τὴν ὑπ᾽ οὐρανόν ; :
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ρα ὡς εἰς δύο Ücovs, τὸν πατέρα καὶ TOv υἱόν ; μὴ γένοιτο,
ἀλλὰ ὡς εἰς ἕνα Θεὸν καὶ ἀληθινόν. οὐκοῦν εἴ τις πιστεύσειεν
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Believing the Son is believing the Sender; faith the Son of Man will seek§99
99“And Jesus cried out and said: The one who believes into me does not believe into me, but into the one who sent me, and the one who sees me sees the one who sent me.” (John 12:44–45) Then he adds to these: “I have not spoken from myself, but the Father who sent me has himself given me a command what I should say and what I should speak.” (John 12:49) When therefore, even if he speaks as a human, he refers the faith toward him to the one who sent him according to the Father’s commands, and the one who sees him sees the one who sent him, who will dare to say that he is not God—and this one true?
From the Gospel according to Luke. “Yet when the Son of Man comes, will he find the faith on the earth?” (Luke 18:8) When Christ arrives from heaven, what faith will he then seek in us? For if he wants to be believed as a human as we are, who has disbelieved him? For the Jews were accusing him, saying why “you, being a human, make yourself God” (John 10:33); and Greeks, hearing cross and death, are disposed as about a common human and one of us. What faith then does he seek? Or clearly the faith proclaimed through the God-speakers, who have also become eyewitnesses and servants of the Word (Luke 1:2)? John therefore said that “the Word became flesh and tabernacled among us.” (John 1:14)
Greek · §99
«Ὁ δὲ Ἰησοῦς ἔκραξε καὶ εἶπεν· Ὁ πιστεύων εἰς ἐμὲ οὐ πιστεύει εἰς ἐμέ, ἀλλ’ εἰς τὸν πέμψαντά με, καὶ ὁ θεωρῶν ἐμὲ θεωρεῖ τὸν πέμψαντά με.» εἶτα προσεπάγει τούτοις· «Ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα, ἀλλ’ ὁ πέμψας με πατὴρ αὐτός μοι ἐντολὴν δέδωκε τί εἴπω καὶ τί λαλήσω.» ὅτε τοίνυν κατ’ ἐντολὰς τοῦ Πατρός, κἂν ὡς ἄνθρωπος λέγῃ, τὴν πίστιν τὴν εἰς αὐτὸν εἰς τὸν πέμψαντα αὐτὸν ἀναφέρει, καὶ ὁ θεωρῶν αὐτὸν θεωρεῖ τὸν πέμψαντα αὐτόν, τίς ὁ φάναι τολμῶν οὐκ εἶναι Θεὸν αὐτὸν καὶ τοῦτον ἀληθινόν;
Ἐκ τοῦ κατὰ Λουκᾶν εὐαγγελίου. «Πλὴν ὁ υἱὸς τοῦ ἀνθρώπου ἐλθὼν ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς;» ὅταν ὁ Χριστὸς ἐξ οὐρανοῦ παραγένηται, ποίαν ἄρα ζητήσει πίστιν ἐν ἡμῖν; εἰ μὲν γὰρ ὡς ἄνθρωπος καθ’ ἡμᾶς βούλεται πιστεύεσθαι, τίς ὁ ἀπιστήσας αὐτῷ; ἐνεκάλουν γὰρ οἱ Ἰουδαῖοι λέγοντες διὰ τί «σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν Θεόν;» Ἕλληνες δὲ σταυρὸν ἀκούοντες καὶ θάνατον ὡς περὶ ἀνθρώπου κοινοῦ διάκεινται καὶ τῶν καθ’ ἡμᾶς ἑνός. ποίαν οὖν ἄρα πίστιν ζητεῖ; ἢ δηλονότι τὴν ἐκκεκηρυγμένην διὰ τῶν θεηγόρων, οἱ καὶ αὐτόπται καὶ ὑπηρέται γεγόνασι τοῦ Λόγου; ἔφη τοίνυν Ἰωάννης ὅτι «Ὁ Λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν.»
Closing charge: draw living water from prophets and apostles§100
100“Go up upon a high mountain, you who announce good news to Zion; raise your voice with strength, you who announce good news to Jerusalem; raise it, do not fear.” (Isaiah 40:9) For I say that those appointed to the sacred service, and who speak the mystery of Christ the Savior of us all, must not have a cast-down and ground-level mind, conquered by hesitation and contracted by fear, but must have the mind set high as if well planted and somehow lying on a mountain, eager thus to survey the excellent beauty of the doctrines of the truth, and also to make their words with boldness.
“And draw water with gladness from the springs of salvation.” (Isaiah 12:3) And we say that the springs of salvation are the holy prophets, evangelists, and apostles, who pour forth the word from above and from heaven and saving for the world, the Holy Spirit supplying them, and thus gladden all under heaven. Come then, letting the mind down into the depths of the thoughts beside them, let us draw the finding of the truth from there.
Farmers, cutting from the fields the most fragrant of the flowers in their seasons, then putting these into baskets, carry them off to their masters; and they both receive them very gladly and delight in what comes from the seasons. But we who have the teaching pursuit, as from a field of the God-breathed Scripture, do not bring a withering sight of flowers, but rather words and the initiation through the Spirit, which has the unfading beauty of the piety toward Christ (2 Timothy 3:16).
Greek · §100
κἂν εἴ τινες εἶεν oL μυσταγωγούμενοι σκληροὶ kai Ova ayoryo,
καὶ οἷον ἵπποι τινὲς ἀγέρωχοι καὶ ἐξήνιοι, περὶ ὧν καὶ αὑτο;
που φησὶν ὁ μακάριος Δανεὶδ πρὸς τὸν τῶν ὅλων Ot
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