Letters 146
Greek text: PG 83.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 146
146PG 83
Ἐμοὶ μὲν ἡσυχία θυμήρης, καὶ βίος φροντίδων ἐλεύθερος. Διά τοι τοῦτο καὶ τοῦ μοναστηρίου τὴν αὔλειον ἀνῳχοδόμησα θύραν, καὶ τῶν γνωρίμων τὰς συντυχίας ἐχχλίνω. Ἐπειδὴ δὲ καινοτομίαν κατὰ τῆς εὐαγγελικῆς πίστεως κινεῖσθαι μεμάθηκα, οὐκ ἀκίνδυνον ὑπολαμδάνω τὴν σιωπήν. Εἰ γὰρ ἀνθρώπου βασιλεύειν λαχόντος παρά τινων ὑδρισθέντος, οὐ κατὰ τῶν ὑδριχότων μόνον, ἀλλὰ καὶ κατὰ τῶν παρατετυχηχότων μὲν, ἥκιστα δὲ τοὺς πεπαρῳγνηχότας ἀμυναμένων κίνδυνος ἑπῃώρηται, ποίαν οὐκ ἂν δικαίως κόλασιν ὑποσταῖεν οἱ τὰς κατὰ τοῦ Θεοῦ καὶ ἀνεχόμενοι; Τοῦτό με τὸ δέος ἐπὶ τοῦ παρόντος ἠνάγκασε γράψαι νῦν, καὶ δηλῶσαι ἃ παρά τινων Πολλοὶ γὰρ, ὥς τινές φασιν, ἐν τῇ πόλει θρυλλοῦσιν, ὡς πρεσδυτέρων τινῶν προσευξαμένων, καὶ τὸ σύνηθες τέλος ἐπιτεθειχότων τῇ προσευχῇ, καὶ τῶν μὲν εἰρηκότων, ὅτι σοὶ πρέπει δόξα, καὶ τῷ Χριστῷ σου, καὶ τῷ ἁγίῳ σου Πνεύματι " τῶν δὲ, χάριτι καὶ φιλανθρωπίᾳ τοῦ Χριστοῦ σου, μεθ᾽ οὗ σοὶ πρέπει δόξα αὺν τῷ ἁγίῳ σον Πνεύματι, ἐπέσχηψεν ὁ σοφώτατος ἀρχιδιάχονος, μὴ χρῆναι λέγειν τὸν Χριστὸν, ἀλλὰ τὸν Μονογενῇ δοξάζειν. Εἰ δὲ τοῦτο ἀληθὲς, οὐδεμίαν … καταλείπει. Ἢ γὰρ εἰς δύο υἱοὺς μερίζει τὸν ἕνα Κύριον ἡμῶν Ἰησοῦν Χριστὸν, καὶ τὸν μονογενῆ μὲν Υἱὸν ὑπολαμδάνει γνήσιόν τε καὶ φύσει γεγενημένον, τὸν δὲ Χριστὸν εἰσποίητόν τε καὶ νόθον, καὶ διὰ τοῦτο δοξολογίας ἀνάξιον" ἣ πειρᾶται κρατύνειν τὴν νῦν εἰσχωμάσασαν αἵρεσιν. Καὶ εἰ αὐτὸν δεδοιχότα τὴν δυναστείαν τῶν γεγεννηκότων τὴν αἵρεσιν, τῷ χαιρῷ τὴν βλασφημίαν χαρίζεσθαι. Ἐπειδὴ ὃὲ ὁ βλασφημούμεγος ἐπετίμησε τοῖς ἀνέμοις καὶ τῇ θαλάττῃ, καὶ ταῖς χειμαζομέναις Ἐκκλησίαις παρέσχε γαλήνην, καὶ πανταχοῦ γῆς καὶ θαλάττης τὸ τῶν ἀποστόλων καταγγέλλεται κήρυγμα, ποίαν ἔχει χώραν ἡ βλασφημία; 1᾿Αλλὰ γὰρ οὐδὲ οἱ τὴν μίαν φύσιν σαρκὸς καὶ θεότῃτος τοῖς ἐκκλησιαστικοῖς νῦν κακῶς χατασπείραντες δόγμασιν, ἀπηγόβευσαν τὸν Δεσπότην ὑμνεῖσθαι Χριστόν " καὶ ῥάδιον αὐτὸ τοῦτο καταμαθεῖν παρὰ τῶν ἐκεῖθεν ἐπανἐληλυθότων. Ἐχρὴν δὲ αὐτὸν τῆς ἐκκλησιαστικῇς προστατεύοντα τάξεως τὴν θείαν εἰδέναι Γραφὴν, καὶ μαθεῖν ἐκ ταύτης, ὅτε καθάπερ τὸν μονογενῇ Υἱὸν τῷ Πατρὶ συντάττουσιν οἱ τῆς ἀληθείας χέρυχες, οὕτω δὴ πάλιν τὴν τοῦ Χριστοῦ προσηγόρίαν ἀντὶ τῆς Υἱὸς τιθέντες, ποτὲ μὲν τῷ Πατρὶ, ποτὲ δὲ τῷ Πνεύματι τῷ παναγίῳ συναριθμοῦσιν᾽ ἐπειδὴ οὐκ ἄλλος ἐστὶν ὁ Χριστὸς παρὰ τὸν μονογενῆ Υἱὸν τοῦ Θεοῦ. Καὶ ἔστιν ἀκοῦσαι τοῦ θειοτάτου Παύλου Κορινθίοις μὲν ἐπιστέλλοντος, τὴν δὲ οἰκουμένην διδάσκοντος, ὅτι ε Εἷς Θεὸς ὁ Πατὴρ, ἐξ ου τὰ πάντα, καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι᾽ οὗ τὰ πάντα, » καὶ τὸν αὐτὸν καὶ Χριστὸν, καὶ Ἰησοῦν, καὶ Κύριον, καὶ τῶν ὅλων Δημιουργὸν ὀνομάζοντος. Καὶ Θεσσαλονικεῦσι δὲ γράφων οὕτως ἔφη᾽ «ε Αὐτὸς δὲ ὁ θεὸς καὶ Πατὴρ ἡμῶν, καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς ὑμᾶς,. ᾿Ἔν δὲ τῇ δευτέρᾳ τῇ πρὸς τούτους Ἐπιστολῇ, καὶ προτέταχε «τὸν Χριστὸν τοῦ Πατρὸς, οὐ τὴν κάξιν ἀνατρέπων, ἀλλὰ διδάασχων, ὡς ἡ τάξις τῶν ὀνομάτων οὐκ ἀξιο»μάτων καὶ φύσεων διδάσκει διαφοράν. Λέγει δὲ οὔτως" ε Αὐτὸς δὲ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, καὶ ὁ Θεὸς καὶ Πατὴρ ἡμῶν, ὁ ἀγαπήσα; ἡμᾶς, καὶ δοὺς παράκλησιν αἰώνιον, καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι, παρακαλέσαι ὑμῶν τὰς καρδίας, καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ. » ᾽ν δέ γε τῷ τέλει τῆς πρὸς Ῥωμαίους Ἐπιστολῆς, τινὰ παραινέσας ἐπεισήγαγεν" ε Ιαραχαλὼ ουν ὑμᾶς, ἀδελφοὶ, διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, κΚαὶ διὰ «ἧς ἀγάπῆς τοῦ Πνεύματος.» Εἰ δὲ ἄλλον τινὰ παρὰ τὸν Υἱὸν ἠπίστατο τὸν Χριστὸν, οὐκ ἂν αὐτὸν προέταξε τοῦ καναγίου Πνεύματος. Κορινθίοις δὲ γράφων, ἐν αὐτῷ γε τῷ προοιμίῳ, μόνου τοῦ Χριστοῦ τὸ ὄνομα τέθεικεν, ὡς ἀρκοῦν καὶ μόνον τοὺς πιστεύοντας χαταιδέσαι" ε« Παςραχαλῶ οὖν ὑμᾶς, ἀδελφοὶ, διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἵνα τὸ αὐτὰ λέγητε πάντες. » Ἀαὶ δὶς δὲ αὐτοῖς ἐπιστείλας, τοῦτο κοῖς γράμμασιν ἐντέθειχε τέλος" « Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ καὶ Πατρὸς, καὶ ἢ κοινωνία τοῦ ἁγίου Πνεύματος εΞἴη μετὰ πάντων ὑμῶν. » Καὶ προτέθειχεν ἐνταῦθα ᾿οὗ μόνον τοῦ Πνεύματος, ἀλλὰ καὶ αὐτοῦ τοῦ Πατρὸς, τὴν τοῦ Χριστοῦ προσηγορίαν. Τοῦτο δὲ ἐν πάσαις ταῖς Ἐκκλησίαις τῆς μυστικῆς ἐστι “λειτουργίας κροοίμιον. Προσήκει τοίνυν κατὰ τὸν θαυμάσιον τοῦτὸν νόμον, καὶ ἐκ τῶν μυστικῶν ἀπολειφθῆναι γραμμάτων τὸ σεπτότατον ὄνομα τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. ᾿Αλλὰ γὰρ περιττὸν περὶ τού - «κου μηκύνειν. Ἕκχαστον γὰρ Ἐπιστολῆς προοΐμιον ὁ θεῖος ᾿Απόστολος τἧδε τῇ προπηγορίᾳ νῦν μὲν λέγων ε Παῦλος δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπῤστόλος"» νῦν δὲ" ε« Παῦλος κλητὸς ἀπόστόλος Ἰησοῦ Χριστοῦ" » χα" ε Παῦλος δοῦλος Θεοῦ, ἃπόστολος δὲ Ἑησοῦ Χριστοῦ. Καὶ τῷ προοιμίῳ τὴν εὐλογίαν συνάπτον, ἐκ ταύτης ταύτην ἀρύεται «ἧς «ηγῆς, καὶ τῷ Θεῷ καὶ Πατρὶ τὴν τοῦ Υἱοῦ κροόἀπὸ θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου ᾿ξησοῦ Χριστοῦ.» Καὶ τῶν Ἑιστολῶν δὲ τὰ τέλη τῇδε τῇ εὐλογίᾳ διαχοδσιιεῖ" « Ἢ χάρις τοῦ Ἐν Ἰησοῦ Χριστοῦ μεφὰ «πάντων ὑμῶν. ᾿Αμήν. Καὶ ἑτέρας δὲ παμπόλλας μαρτυρίας ἔστιν εὑρεῖν, δι’ ὧν καταμαθεῖν εὐπετὲς, ὡς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς οὐκ ἄλλο πρόσωπόν ἔστι παρὰ «ὃν Υἱὸν τῆς Τριάδος πληρωτικόν. Ὁ γὰρ αὐὑςὸς πρὸ μᾶλν «ὧν αἰώνων Υἱὸς ἦν μονογενὴς καὶ Θεὸς Αόγος, - μετὰ δὲ τὴν ἐνανθρώπητιν ὠνομάσθη καὶ Ἰησοῦς καὶ Χριστὸς, ἀπὸ τῶν πραγμάτων τὰς προσηγορίας διξάμενος. ᾿Ιησοῦς μὲν γὰρ Σωτὴρ ἑρμηνεόεται. ἃ Καλέσεις γὰρ τὸ ὄνομα αὐτοῦ Ἰησοῦν, ὅτι αὐτὸς σώσει τὸν λαὸν αὑτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτοῦ. » Χριστὸς δὲ κέκληται, ὡς κατὰ τὸ ἀνθρώπειον τῷ Πνεύματι τῷ παναγίῳ χρισθεὶς, καὶ χρηματίσας ἀρχιερεὺς ἡμῶν, καὶ ἀπόστολος, καὶ προφήτης, καὶ βασιλεύς. Μωῦσῆς μὲν γὰρ ὁ ϑεσπέσιος βοᾷ πόῤῥωθεν’ ε« Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ἐκ “ὧν ἀδελφῶν ὑμῶν, ὡς ἐμέ. ν Ὁ δὲ θεῖος Δαδὶδ κέ- Ἐραγεν λέγων" ε “Ὥμοσς Κύριος, καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν «τάξιν Μελχισεδέκ. Βεδαιοῖ δὲ τὴν προφητείαν ὁ θεῖος ᾿᾽Δτόστολος καὶ πάλιν" « "Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανοὺς, Ἰησοῦν τὸν Υἱὸν τοῦ Θεοῦ, χρανῶμεν τῆς ὁμολογίας. Ὅτι δὲ καὶ βασιλεύς ἔστι προαιώγνιος ὡς Θεὸς, ἡ προφητικὴ πάλιν ἡμᾶς μελῳδία διδάσκει..ε "Ὃ θρόνος σου γὰρ, φησὶν, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνας" ῥάδδος εὐθύτητος ἡ ὃ ῥάδδος τῆς βασιλείας σου. » Ὑποδείκνυσι δὲ ἡμῖν καὶ τὸ ἀνθρώπειον αὐτοῦ κράτος. “Ἔχων γὰρ τῶν ὅλων τὴν δεσποτείαν ὡς Θεὸς καὶ δημιουργὸς, λαμ- Φάνει ταύτην ὡς ἄνθρωπος. Οὗ δὴ χάριν ἐπήγαγεν" « Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν" διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.» Καὶ ἐν τῷ δευτέριὴ δέ φησιν ψαλμῷ αὐτὰς ὁ χρισθείς " « Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ᾽ αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ χε, 15. ι οὐ. Βι οἱ ς« Ομ ν οἷο εἰσὶ πιὸ ἢ; » οἱ ἀϊνίπυδ δεν ἃ νορίεγδίυϑ Θϑὶ ἀἷ- Εἰ πα οὶ, ἰολ θη πα, 688, ἰῃ μᾶἰς οἷα, 21 Ἔρῃ. 1, Ἴ. 32 Ῥοι]. ιν, 14.. 86 Τὶ Τιι. τ, 1. κα ΘΕ με ατι ἔτι, 650 Α ἅγιον αὐτοῦ, διαγγέλλων τὸ πρόσταγμα Κυρίου. Κύὃ ἴῃ (πρὶ- Τὰ 68 δυ- Αἰ, Υἱ- (τ ἢ 11} :ὸ ἰὴ τὸ Ὁ τὶδὲ καπι, δια} εὶσοὶ β οἵ νοαν 7650 ριος εἶπε πρός με᾽ Υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγόννηχά σε. Αἴτησαι παρ᾽ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατἀσχεσίν σου τὰ πέρατα τῆς γῆς.» Ταῦτα δὲ ὡς ἄνθρωπος εἴρηκεν. Ὅς γὰρ ἄνθρωπος λαμόάνει ἅπερ ἔχει ὡς Θεός. Καὶ ἐν αὐτῷ γε τῷ τοῦ ψαλμοῦ προοιμίῳ τῷ Θεῷ καὶ Πατρὶ συνέταξεν αὐτὸν ἡ προφητικὴ χάρις. ε« Ἱνατί γὰρ, φησὶν, ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά : Παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. Μηδεὶς τοίνυν ἀνοήτως ἄλλον τινὰ τὸν Χριστὸν νομιζέτω παρὰ τὸν Υἱὸν τὸν μονογενῆ " μηδὲ σοφωτέῥους ἑαυτοὺς ὑπολάδωμεν τῆς τοῦ Πνεύματος χάρι- Β τος. ᾿Αλλὰ ἀκούσωμεν τοῦ μεγάλου Πέτρου βοῶντος" ε Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος. » Καὶ ἀκούσωμεν τοῦ Δεσπότου Χριστοῦ, τῆνδε τὴν ὁμολθγίαν κρατύνοντος" ε« Ἐπὶ ταύτῃ γὰρ, ἔφη, τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ πύλαι ἄδου οὗ κατισχύσουσιν αὐτῆς. ν Διά τοι τοῦτο καὶ Παῦλος ὁ πάνσοφος, ὁ τῶν Ἐκκλησιῶν ἄριστος ἀρχιτέκτων, οὐκ ἕτερον, ἀλλὰ τοῦτον αὐτὸν χατέπηξεν τὸν θεμέλιον. Ἐγὼ γὰρ, φησὶν, « ὡς σοφὸς ἀρχιτέκτων θεμέλιον τέθεικα, ἄλλος δὲ ἐποικοδομεῖ. Ἕκαστος δὲ. βλεπέτω πῶς ἐποικοδομεῖ. θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός. κ Πῶς τοίνυν ἕτερον ἐπινοοῦσι θεμέλιον, οὐ πηγνύναι θεμέλιον, ἀλλ᾽ ἐποικοδομεῖν τῷ κειμένῳ προστεταγμένοι; Ὃ δὲ θεῖος ἐκεῖνος ἀνὴρ τὸν Χριστὸν οἷδε θεμέλιον, καὶ ταύτῃ τῇ προσηγορίᾳ λαμπρύνεται. Καὶ νῦν μέν φησι" ε Χριστῷ συνεσταύρωμαι" ζῶ δὲ οὐκέτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός. » Νῦν -δέ" ε« Ἐμοὶ τὸ ζῇν Χριστὸς, καὶ τὸ ἀποθανεῖν κέρδος. ν» Καὶ πάλιν" ε Οὐ γὰρ ἔκρινα τοῦ εἰδέναι τι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἑσταυρω-. μένον. » Καὶ μικρὸν πρὸ τούτων" ε Ἡμεῖς δὲ κηρύττομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάν- - δάλον, ἔθνέσι δὲ μωρίαν, αὐτοῖς τε κλητοῖς Ἰουδαίοις το καὶ Ἕλλησι, Χριστὸν Θεοῦ δύναμιν, καὶ Θεοῦ σοφίαν.» Καὶ Γαλάταις μὲν ἐπιστέλλων ἔφη " « Ὅτε δὲ ηὐδόκησεν ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας διὰ τῆς χάριτος αὑτοῦ, ἀποκαλύψαι τὸν Υἱὸν αὑτοῦ ἐν ἐμοὶ, ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς Ν ἔθνεσι. Κορινθίοις δὲ γράφων οὐκ εἶπεν, ὅτι Ἡμεῖς μὲν κηρύττομεν τὸν Υἱὸν, ἀλλὰ Χριστὸν ἐσταυρωμένον" οὐκ ἐναντία ποιῶν οἷς προσετάχθη, ἀλλὰ τὸν αὐτὸν εἰδὼς. καὶ Ἰησοῦν, καὶ Χριστὸν, καὶ Κύριον, καὶ Μονογενῇ, καὶ Θεὸν Λόγον. Τούτου δὴ χάριν καὶ Ῥωμαίοις γράφειν ἀρξάμενος, δοῦλον ἑαυτὸν ὠνόμασεν Ἰησοῦ Χριστοῦ. Εἶπε δὲ, « ἀφωρίσθαι εἰς Εὐαγγέλιον Θεοῦ, ὅ προεπηγγείλατο διὰ τῶν προφητῶν αὑτοῦ ἐν Γραφαῖς ἁγίαις περὶ τοῦ Υἱοῦ αὑτοῦ, τοῦ γενομένον ἐκ σπέρματος Δαδὶδ κατὰ σάρκα, τοῦ ὁρισθέντος Υἱοῦ Θεοῦ ἐν δυνάμει, » καὶ τὰ ἑξῆς. Καὶ τὸν δ 1014. 18. 9 Τ(ογ. μι, 10,11. κ᾽ (]αἱ. κι, 19. ΜΡ. ι, 21. "1 Ο ον. ει, δ. δ ΊΘον. ᾿, 9. 55 Οδίαϊ. ᾿, 15. αὐτὸν ἐκάλεσε καὶ ᾿ξησοῦν Χριστὸν, καὶ υἱὸν τοῦ Δα- Ἀ 681 ὁχ 5οῃηῖηα Ὠαν 5 βοουηάιη 6. δ, καὶ Υἱὸν τοῦ Θεοῦ, ὡς Θεὸν καὶ τῶν ὅλων Δεσπότην. Καὶ μέντοε κἀν τῷ μέσῳ τῆς Ἐπιστολῆῇς Ἰουδαίων μνημονεύσας, ἐπήγαγεν" « Ὧν οἱ πατόρες, ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα,, ὁ ὧν ἐπὶ πάντῶν Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας τῶν αἰώνων, ᾿Αμήν.» Καὶ τὸν αὐτὸν κατὰ σάρκα μὲν ἐξ Ἰουδαίων ἔφη κατάγειν τὸ γένος, αἰώνιον δὲ εἶναι Θεὸν, καὶ πάντων ὁμοῦ τῶν γενητῶν Δεσπάτην παρὰ τῶν εὐγνωμόνων ὑμνούμενον. Τὴν αὐτὴν δὲ ἡμῖν διδασκαλίαν. προσήνεγκεν καὶ δι᾽ ὧν τῷ θαυμασίῳ γέγραφε Τίτῳ. « Προσδεχόμενοι γὰρ, φησὶ, τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῇ; δόξης τοῦ μεγάλου Θεοῦ. καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. » Καὶ τὸν αὐτὸν καὶ Σωτῆρα, καὶ μέγαν Θεὸν, καὶ Ἰησοῦν Χριστὸν προσηγόρευσε. Καὶ ἀλλαχοῦ" ε« Ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ Θεοῦ. » Καὶ μέντοι καὶ τοῖς ποιμέσιν ὁ τῶν ἀγγέλων ἔφη χορός" ε Ἰδοὺ τίκτεται ὕμῖν σήμερον Χριστὸς Κύριος ἐν πόλει Δαδίδ. » ᾿Αλλὰ γὰρ παρέλχον πάσας τὰς τοιαύτας μαρτυρίας ἀνδράσι γράφειν τοῖς μελετῶσιν ἐν νόμῳ Κυρίου ἡμέρας καὶ νυκτός " ἀποχρῶσί τε αὗται πεῖσαι καὶ τοὺς ἄγαν δυσπειθεστάτους τὰς θείας μὴ μερίξειν. προσηγορίας. Ἐκεῖνο μέντοι παραλιπεῖν οὐκ ἀνέξομαι. Φασὶ γὰρ αὐτὸν εἰρηκέναι, χριστοὺς μὲν εἶναι. πολλοὺς, Υἱὸν δὲ ἕνα. Τοῦτο δὲ ἐξ ἀγνοίας αὑτὸν ὑπείληφα πλημμελεῖν, γὰρ τὴν θείαν ἀνέγνω Γραφὴν, ἐγνώκει ἂν ὡς καὶ τὴν τοῦ Υἱοῦ. προσηγορίαν πολλοῖς μὲν ὁ μεγαλόδιυρος Δεσπότης δεδώρηται. Μωῦσῇς μὲν γὰρ ὃ νομοθέτης, ὁ τὴν παλαιὰν ἱστορίαν συγγράψας, φησίν" ε Ἰδόντες οἱ υἱοὶ τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων, ὅτι καλαΐ εἰσιν, ἕλαδον αὑτοῖς ἐξ αὐτῶν γυναῖκας. ν Αὐτὸς ὃὲ ὁ τῶν ὅλων Θεὸς πρὸς τοῦτον ἔφη τὸν Προφήτην" ε Εἰπὸ πρὸς Φαραώ" Υἱὸς πρωτότοκός μου Ἰσραήλ.» Κἀν τῇ ᾿Ωδῇ δὲ τῇ μεγάλῃ " «Εὐφράνθηήτε, φησὶν, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ, ᾿ κοὶ ἐνισχυσάτωσαν αὐτῷ πάντες υἱοὶ Θεοῦ.» Διὰ δὲ Ἡσαῖου τοῦ προφήτου φησίν" ε Υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν. » Καὶ διὰ τοῦ τρισμαχαρίου Δαδίδ' ε« Ἐγὼ, φησὶν, εἶπα" Θεοί ἐστε, καὶ υἱοὶ ὙΨίστου πάντες. » ὋὉ ὃὲ πάνσοφος οἵ αὐ οἱ (Πα θανίἀϊ5ᾳ, οἱ ΕἸ πὶ ἢοὶ, νοϊυϊ θουη) οἱ θοοι 15 1" 5856} 585σον πηαρπὶ δεὶ οἱ διὶ νδ,, Βυμάοῃᾳφυς οἱ βαϊνδίογοιῃ, οἵ «εἴπ τόρῆο Οἢ τ βιϊ οἱ " θοὶ "5... »γ θυ οἱ ραϑίου θυ νοῦ ὶβ μοάϊα Ομ υἱ δἷ οπὴοἵ οοπίογ μι οἱ Ομ Παῦλος Ῥωμαίοις μὲν γέγραφεν οὕτως" « Ὅσοι γὰρ Ὦ δρίτγιια Πεὶ ἀσυπίαν, ἰἱ δυπὶ ἢ}}} θεἱ. ΝΟῚ οηΐπὶ δο- Πνεύματι Θεοῦ ἄγονται, οὗτοί εἰσιν υἱοὶ Θεοῦ. Οὐ γὰρ ἐλάδετε πνεῦμα δουλείας πάλιν εἰς φόθον, ἀλλ᾽ ἐλάθετε Πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν" ὁ Πατήρ. Αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, ὅτι ἐσμὲν τέχνα Θεοῦ. Εἰ δὲ τέχνα, καὶ χληρονόμαι, κληρονόμοι μὲν Θεοῦ, συγκληρονόμοι δὲ ᾿ Χριστοῦ, εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶ- ᾿ς μεν. ν Γαλάταις δὲ ἐπιστέλλων οὕτως ἔφη " « Ὅτι δέ ἐστε υἱοὶ, ἐξαπέστειλεν ὁ Θεὸς τὸ Πνεῦμα τοῦ Υἱοῦ αὑτοῦ εἰς τὰς καρδίας ὑμῶν, κράζον " ᾿Αδδᾶ ὁ Πα- ΑἹ οι. ᾿Ιχ, ὃ. δὲ τυ] νος δὶ πὴ Ετ δά (αϊαΐϊδϑβ βου: 68. 3ἰς αἷῖ : ε θποῃἶδπι -.- κ΄ -ο- --ν πα --- πιο μο Α τήρ. Ὥστε οὐκέτι εἶ δοῦλος, ἀλλ᾽ υἱός " εἰ δὲ υἱὸς, ᾳφυοᾳφῦο Βοηθῶ δου ἰ βαηί. Εἰ ὅν, » "δὲ : ε 8118 βοὴ ἀθίγαῃο8 5.» φαϊ οο- 195 δἰ οὐ οἱ ο͵υς ἔδοὶ( ἀουμπι δὲ βου] γ καὶ κληρονόμος Θεοῦ διὰ Ἰησοῦ Χριστοῦ.» Ταῦτα δὲ καὶ Ἐφεσίους ἐδίδαξεν ε« Ἐν ἀγάπῃ γὰρ, φησὶ, προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν. » Εἰ τοίνυν, ἐπεὶ κοινόν ἐστι τὸ ὄνομα τοῦ Χριστοῦ, δοξάζειν οὐ δεῖ τὸν Χριστὸν ὡς θεὸν, μηδὲ ὡς Υἱὸν αὐτὸν προσχννήδομεν᾽ πολλοὶ γὰρ καὶ τοῦδε μετέλαχον τοῦ ὀνόματος. Καὶ τί λέγω τοῦ Υἱοῦ; αὐτὴν γὰρ τὴν Θεὸς προσηγορίαν πολλοὶ μὲν ἔλαδον τοῦ Θεοῦ δεδωκότος. ε Θεὸς θεῶν Κύριος ἐλάλησε, καὶ ἐκάλεσε τὴν γῆν.» Καί" «ε Ἐγὼ εἶπα" Θεοί ἔστε.» Καί’ εθΘεοὺς οὐ κακολογήσεις. » Πολλοὶ δὲ καὶ ἁρπάσαντες τήνδε τὴν κλῇσιν ἐσχήκασιν. Οἱ γὰρ τοὺς ἀνθρώπους ἐξαπατήσαντες δαίμονες τοῖς εἰδώλοις τήνδε τὴν προσηγορίαν ἐπέθεσαν. Οὗ δὴ χάριν Ἱερεμίας βοᾷ" « Θεοὶ, οὗ τὸν οὐρανὸν καὶ τὴν Ὑἦν οὐκ ἐποίησαν, ἀπολέσθωσαν ἀπὸ προσώπου τῆς γῆς, καὶ ἀπὸ προσώπον τοῦ οὐρανοῦ.» Καὶ πάλιν" Ἐποίησαν ἑαυτοῖς θεοὺς ἀργυροῦς καὶ θεοὺς χρυσοῦς.» Καὶ ὁ Ἡσαῖας χωμῳδήσας τὴν τῶν εἰδώλων κατασκευὴν, εἰρηκὼς, ὅτι ε Τὸ ἥμισυ αὐτοῦ κατἐκαυσεν ἐν πυρὶ, καὶ ὀπτήσας κρέας ἔφαγε, καὶ εἷπαν" Ἠδύ μοι ὅτι ἐθερμάνθην, καὶ ἐἶδον φῶς. » καὶ ἐπῆγαγε’ «Τὸ δὲ χοιξτὸν ἔγλυψεν ὡς Θεὸν, χάὶ προσκυνεῖ αὐτῷ λέγων" Ἐξελοῦ με, ὅτι θεός μου εἶ σύ. ν Οὗ δὴ χάριν αὑτοὺς ὀδυρόμενος λέγει " «Γνῶθι ὅτι σποδὸς ἡ καρδία αὐτῶν. Καὶ ὁ μολοποιὸς δὲ Δαδὶδ ψάλλειν ἡμᾶς ἐδίδαξεν. «Ὅτι πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια, ὁ δὲ Κύριος τοὺς οὐρανοὺς ἐποίησεν. ᾿Αλλὰ τὸ τῶν ὀνομάτων ὁμώνυμον οὐδὲν τοῖς εὖσεδεῖν ἐπισταμένοις λυμαίνεται. Ἴσμεν γὰρ ὡς οἱ δαίμονες ψενδῶς σψίδιν τε αὐτοῖς καὶ τοῖς εἰδώλοις τὴν θείαν προσηγορίαν ἐπέθεσαν " οἱ δὲ ἅγιοι χάριτι «ταύτην ἐδέξαντο τὴν τιμήν" ἀληθῶς δὲ καὶ φύσει Θεὸς ὁ τῶν ὅλων θεὸς, καὶ ὁ μονογενὴς αὐτοῦ Υἱὸς, καὶ τὸ 'πανάγωον Πνεῦμα. Καὶ τοῦτο σαφῶς ὁ πανεὐφημος ἐδίδαξεν ἡμᾶς Παῦλος. Φησὶ δὲ οὕτως " τ Καὶ γὰρ εἴπερ εἰσὶ λεγόμενοι θεοὶ πολλοὶ, εἴτε ἐν οὐρανῷ, εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶ θεοὶ πολλοὶ, καὶ κύριος πολλοὶ, ἀλλ᾽ ἡμῖν εἷς Θεὸς ὁ Πατὴρ, ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς εἰς αὐτόν " καὶ εἷς Κύριος, δι᾽ οὗ τὰ πάντα, καὶ ἡμεῖς δι᾽ αὐτοῦ. » Καὶ Πνεῦμα δὲ Θεοῦ τὸ πανάγιον καλεῖται Πνεῦμα" ἀλλὰ. καὶ ἡ τοῦ ἀνθρώπου ψυχή. ε Ἐξελεύσεται γὰρ, φησὶ, τὸ Πνεῦμα αὐτοῦ.» Καί" ε Εὐλογεῖτε, πνεύματα καὶ Ψυκαὶ δικαίων, τὸν Κύριον. ν Καὶ τοὺς ἀγγέλους δὲ ποιῶν γὰρ, φησὶ, τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὑτοῦ πορὸς φλόγα. » Καὶ τί λέγω τοὺς ἀγγέλους, καὶ τῶν ἀνθρώπων τὰς Ψυχάς; καὶ γὰρ τοὺς δαίμονας οὕτως ὁ Δεσπότης ὠνόμασε. « Ηαραλήψετας γὰρ, φησὶν, ἕτερα ἑπτὰ πνεύματα πονηρύώτερα ἑαυτοῦ, καὶ εἰσελεύσεται εἰς αὑτὸν, καὶ ἔσται τὰ ἔσχατα τοῦ ἀνθρώπου ἐχείνου χείῤονα τῶν ᾿ … Εἰς γὰρ φύσει θεὸς ὁ Πατὴρ, καὶ ὁ μονογενὴς Υἱὸς, καὶ τὸ πανάγιον αὐτοῦ Πνεῦμα" καὶ εἷς φύσει Υἱὸς, τοῦ Θεοῦ μονογενὴς, ὁ ἐνανθρωπήσας Θεὸς Λόγος, ὃ Κύριος ἡμῶν Ἰησοῦς Χριστός" καὶ ἕν Πνεῦμα ἅγιον ὁ Παράκλητος, ὃς πληροῖ τῆς Τριάδος τὸν ἀριθμόν. Οὕτω πολλῶν ὀνομαζομένων πατέρων ἕνα προσκυνοῦμεν Πατέρα, τὸν πρὸ τῶν αἰώνων Πατέρα, τὸν καὶ ταύτην τοῖς ἀνθρώποις τὴν ἐπίκλησιν δεδωκότα, κατὰ τὴν τοῦ ᾿Αποστόλον φωνήν. «Κάμπτω γὰρ, φησὶ, τὰ γόνατά μου πρὸς τὸν Πατέρα τοῦ Κυρίου ἡμῶν Ἰηδοῦ Χριστοῦ, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανῷ καὶ ἐπὶ γῆς ὀνομάζεται. » Δίὴη τοένυν τῷ ἄλλους ὀνομάζεσθαι Χριστοὺς, ἀποστερήσωμεν ἑαυτοὺς τῆς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ προσκυνήσεως. Ὡς γὰρ πολλῶν ὠνομασμένων θεῶν τε καὶ πατέρων, εἷς ἐστιν ὁ ἐπὶ πάντων Θεὸς καὶ πρὸ αἰώνων Πατήρ. Καὶ πολλῶν κεχλημέγων υἱῶν, εἷς ὁ ἀληθινὸς καὶ φύσει Υἱός " καὶ πολλῶν προσηγορευμένων πνευμάτων, ἕν ἐστι τὸ πανἅγιον Πνεῦμα οὕτω πολλῶν κληθέντων Χριστῶν, εἷς Κύριος Ἰησοῦς Χριστὸς, δι᾽ οὗ τὰ πάντα. Μάλα δὲ εἰκότως ἡ Ἐχκχχησία τοῦδε ἐξήρτηται τοῦ ὀνόμα- «ος. ἤκουσε γὰρ τοῦ νυμφοστόλου ἐϊαύλου βοῶντος" 4 Ἡρμοσάμην ὑμᾶς ἑνὶ ἀνδρὶ, παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ.» Καὶ πάλιν’ ε0ὲ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας ὑμῶν, ὡς καὶ. ὁ Χριστὸς ἡγάπῆσε τὴν Ἐκκλησίαν, » Καὶ αὖθις εἰπών" « ᾿Αντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα αὑτοῦ, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὑτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν"» ἐπἤγαγε" «Τὸ μυστήριον «τοῦτο μένα ἐστίν" ἐγὼ δὲ λέγω εἰς Χριστὸν, καὶ εἰς τὴν Ἐκκλησίαν. » σον αὐτοῦ λέγοντος" ε Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα. » Καὶ ἑτέρωθι " « Ἢ ἀγνοεῖτε, ὅτι ὅσοι εἰς Χριστὸν ἐδαπτίσθηςε, εἰς τὸν θάνατον αὐτοῦ ἐδαπτίσθη.τε; » Καὶ ἀλλαχοῦ “ « Ὅσοι εἰς Χριστὸν ἐδαστίσθητε, Χριστὸν ἐνεδύσασθε. ) Καὶ πάλιν“ ε ᾿Ενδύσασθε τὸν Κύριον Ἰησοῦν Χριστὸν, καὶ τῆς σαρκὸς στρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας. » Ταῦτα καὶ τούτοις προσόμοια μεμαθηκότες οἱ τῶν θείων δωρεῶν τετυχηχότες, ἔρωτι ποῦ φιλοδώρον Δεσπότου, καὶ τὴν τριπόθητον αὐτοῦ προσηγορίαν ἐν τῷ στόματι περιφέρουσι, καὶ τὰ τοῦ ΓΑσματος τῶν ἀσμάτων βοῶσιν" ε ᾿Αδελεριδοῦς μου ἐμοὶ, χἀγὼ αὐτῷ" ἐν τῇ σκιᾷ αὐτοῦ ἐπεθύμησα, καὶ ἐχάθιφα, καὶ ὁ καρπὸς αὐνοῦ γλυκὺς ἐν λάρυγγί μου. » Πρὸς δὲ τούτοις, καὶ τὴν ἐπέραστον προδηγορίαν ἣν ἔχομεν ἐκ τῆς ςοὔ Χριστοῦ προσηγορίας ἐλάδομεν. Χριστιανοὶ γὰρ ὀνομαζόμεθα. Περὶ τούτου τοῦ ὀνόβάτος προαγορεύων ὁ ςτῶν ὅλων ἔφη Θεός. ε Τοῖς δουλεύουσί μοι κληθήσεται ὄνομα καινὸν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς.» Τούτου δὴ χάριν διαφερόννως ἢ Ἐκκλησία τῆσδς τῆς προσηγαρίας ἐξήρτηται. Ὅτε γὰρ ἐνηνθρώπῃσεν ὁ μονογενὴς τοῦ θεοῦ Υἱὸς, τότε Χριστὸς ὠνομάσθη, τότε τῶν ἀνθρώπων ἡ φύσις τοῦ νοεροῦ φωτὸς τὰς ἀκτῖνας ἐδέξατο, τότε τῆς ἄλῃθε ἰας τὸοἱ χήουχες τὴν οἰκουμένην χατηύγασαν. Οἱ μέντοι τῆς Ἐκκλησίας διδάσκαλοι ἀδιαφόρως ἀεὶ ταὶς τοῦ Μονογενοῦς προσηγορίαις ἐχρήσαντο. Ποτὲ μὲν γὰρ δοξάζουσι τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα ποτὲ δὲ τὸν Πατέρα σὺν τῷ Χριστῷ καὶ τῷ ἁγίῳ Πνεύματι. ᾿Αλλ᾽ ὅμως οὐδεμίαν ἔχει κατὰ διάνοιαν τοῦτο πρὸς ἐκεῖνο διαφοράν. Διά τοι τοῦτο τοῦ Κυρίου προστεταχότος βαπτίζειν εἷς τὸ ὄνομα ᾿ποῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, ὃ τριαμαχάριος Πέτρος τοῖς τὸ κῆρυγμα δεδεγμένοις, ἐρομένοις τέ χρὴ ποιῆσαι" ε Πιστεύσατε, ἔφη, καὶ βαπτισθήτω ἔκαστος ὑμῶν εἷς τὸ ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ "» ὡς ταυτησὶ τῆς προσἡγορίας πᾶσαν ἐχούσης τοῦ θείου κηρύγματος τὴν δύναμιν. Καὶ τοῦτο σαφῶς ἡμᾶς ἐδίδαξεν ὁ μέγας Βασίλειος, ὁ τῆς Καππαδοκῶν, μᾶλλον δὲ τῆς οἶκουμένης φωστήρ᾽ ἔφη δὲ οὕτως" ε Ἧ γὰρ τοῦ Χριτοῦ προσηγορία τοῦ παντός ἐστιν ὁμολογία. » Δηλοῖ γὰρ τὸν Πατέρα τὸν χρίσαντα, τὸν Υἱὸν τὸν χρισθέντα, τὸ Πνεῦμα τὸ ἅγιον ᾧ ἐχρίσθη. Καὶ οἱ ἐν Νικαίᾳ δὲ συνεληλυθότες τρισμαχάριοι Πατέρες, εἰπόντες χρῆναι πιστεύειν εἰς ἕνα Θεὸν Πατέρα, ἐπήγαγον- «Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῇ"» διδάσκοντες ὡς ὁ Κύριος Ἰησοῦς Χριστὸς, αὐτός ἐστιν ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ. Χρὴ δὲ κἀκεῖνο προσθεῖναι τοῖς εἰρημένοις, ὡς οὐ χρὴ λέγειν " Μετὰ τὴν ἀνάληψιν οὐκ ἔστι Χριστὸς ὁ Δεσπότης Χριστός" ἀλλὰ, Υἱὸς μονογενής. Μετὰ γὰρ δὴ τὴν ἀνάληψιν καὶ τὰ θεζα Εὐαγγέλια συνεγράφη, καὶ ἡ τῶν πράξεων ἱστορία, καὶ αὑτοῦ ᾿Αποστόλου Ἐπιστολαί. Μετὰ τὴν ἀνάληψιν ὁ θεῖος βοᾷ Παῦλος" « "ἔχοντες ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρανοὺς, Ἰησοῦν Χριστὸν, τὸν Κύριον ἡμῶν, κρατῶμεν τῆς ὁμολογίας. » Καὶ πάλιν" « Οὐ γὰρ εἰς χειροποίητα ἅγια εἰσῆλθεν Χριστὸς, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾽ εἰς αὐτὸν τὸν οὐρανὸν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν. » Καὶ αὖθις, περὶ τῆς εἰς τὸν Θεὸν ἐλπίδος εἰπών τινα, ἐπήγαγεν" ε« Ἣν ὡς ἄγκυραν ἔχομεν ἀσφαλῇ τε καὶ βεδαίαν, καὶ εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος, ὅπου πρόδρομος εἰσῆλθεν ὑπὲρ ἡμῶν Ἰησοῦς, κατὰ τὴν τάξιν Μελχισεδὲκ ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα. » Καὶ τῷ μακαρίῳ δὲ Τίτῳ περὶ τῆς δευτέρας γράφων ἐπιφανείας, οὕτως εἶπε " Ὁ ’ Προσδεχόμενοι τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. ν» Καὶ Θθεσσαλονιχεῦσι δὲ τὰ παραπλήσια γέγραφεν: «Αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγελοῦσιν, ὁποίαν εἴσοδον ἔχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν Θεὸν ἀπὸ τῶν εἰδώλων, δουλεύειν Θεῷ ζῶντι καὶ ἀληθινῷ, καὶ ἀναμένειν τὸν Υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ τῶν νεκρῶν, Ἰησοῦν, τὸν ῥυόμενον ἡμᾶς ἀπὸ τῆς ὀργῆς ἐρχομένης. » Καὶ πάλιν" ε Ὑμᾶς δὲ ὁ Κύριος πλεονάσαι, καὶ περισσεύσαι τῇ ἀγάπῃ εἰς ἀλλήλους, καὶ εἰς πάντας, καθάπερ καὶ ἡμεῖς εἰς ὑμᾶς, εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν, ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μετὰ πάντων τῶν ἁγίων αὐτοῦ. » Καὶ αὖθις δὲ τοῖς αὐτοῖς ἐπιστείλας καὶ ταῦτα τέθεικεν " « Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοὶ, ὑπὲρ τῆς παρουσίας τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡμῶν ἐπισυναγωγῆς ἐπ᾽ αὐτόν.» Καὶ μετ᾽ ὀλίγα δὲ, τοῦ ᾿Αντιχρίστου τὸν ὄλεθρον προθεσπίζων, ἐπήγαγεν" ε« Ὃν ὁ Κύριος ἀναλώσει τῷ πνεύματι τοῦ στόματος αὑτοῦ, καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὑτοῦ.» Καὶ Ῥωμαίους δὲ εἰς ὁμόνοιαν προτρέψας καὶ ταῦτα προστέθεικε" «Σὺ δὲ τί χρίνεις τὸν ἀδελφόν σου; ἣ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου; Πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ. Γέγραπται γάρ" Ζῶ ἐγὼ, λέγει Κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῷ Θεῷ. » Καὶ αὐτὸς δὲ ὁ Κύριος, τὴν δευτέραν αὑτοῦ παρουσίαν προαγορεύων, πρὸς πολλοῖς ἄλλοις καὶ ταῦτα εἴρηκε" «Τότε ἐάν τις ὑμῖν εἴπῃ Ἰδοὺ ὧδε ὁ Χριστὸς, ἰδοὺ ἐκεῖ" μὴ πιστεύσητε. Ὥσπερ γὰρ ἁστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν, καὶ φαίνεται εἰς δυσμὰς, οὕτως ἔσται ἡ παρουσία τοῦ Υἱοῦ τοῦ ἀνθρώπου. » Καὶ μετὰ τὴν τοῦ σώματος ἀθανασίαν καὶ ἀφθαρσίαν, Υἱὸν ἀνθρώπου ἑαυτὸν προσηγόρευσεν, ἀπὸ τῆς ὁρωμένης φύσεως ὀνομάσας. Αὕτη γὰρ καὶ τότε φανήσεται. ἩἯ γὰρ θεία φύσις καὶ ἀγγέλοις ἀόρα- «τος. ε« θεὸν γὰρ οὐδεὶς ἑώρακε πώποτε,» κατὰ τὴν αὐτοῦ τοῦ Κυρίου φωνήν. Καὶ τῷ μεγάλῳ Μωῦσεϊζ ἔφη «ε Οὐδεὶς ὄψεται τὸ πρόσωπόν μου, καὶ ζήσεται.» Τὸ γάρ᾽ «ε(ὐὐδένα οἴδαμεν κατὰ σάρκα, εἰ δὲ καὶ ἐγνώκαμεν Χριστὸν, ἀλλὰ νῦν οὐκέτι γινώσκομεν᾽ » οὐκ εἰς ἀναίρεσιν τῆς ληφθείσης φύσεως ὁ θεῖος εἶπεν ᾿Απόστολος, ἀλλ᾽ εἰς βεδαίωσιν τῆς ἐσομένης ἡμῖν ἀφθαρσίας τε καὶ ἀθανασίας, καὶ πνευματικῆς ζωῆς. Οὗ δὴ χάριν ἐπήγαγεν ε Ὥστε εἴ τις ἐν Χριστῷ καινὴ κτίσις, τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε τὰ πάντα καινά. » Τὰ δὲ ἐσόμενα ὡς γεγενημένα εἴρηκεν. Οὐδέπω γὰρ τῆς ἀθανασίας ἐτύχομεν, τευξόμεθα δὲ, καὶ τυχόντες οὐκ ἀσώματοι γενησόμεθα, ἀλλ᾽ ἀθανασίαν ἐνδυσόμεθα. « Οὐ θέλομεν γὰρ, φησὶν ὁ θεῖος ᾿Απόστολος, ἐκδύσασθαι, ἀλλ᾽ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς.» Καὶ πάλιν" ε Δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. ν» Οὕτω τοίνυν τὸν Κύριον οὐκ ἀσώματον εἴρηκεν, ἀλλ᾽ ἄφθαρτον εἶναι καὶ τὴν ὁρωμένην φύσιν, καὶ ἀθάνατον, καὶ τῇ θείᾳ δόξῃ δεδοξασμένην πι στεύειν ἐδίδαξε. Τοῦτο γὰρ ἐν τῇ πρὸς Φιλιππησίους σαφέστερον ἡμᾶς ἐξεπαίδευσεν. « Ἡμῶν γὰρ, ἔφη, τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει " ἐξ οὗ καὶ Σωτῆρα ἀπεκδεχόμεθα Κύριον Ἰησοῦν, ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματ: τῆς δόξης αὐτοῦ. » Ἐξναργῶς δὲ διὰ τούτων ἐδίδαξεν, ὅτι σῶμα μὲν ἔστι «ὃ Δεσποτικὸν σῶμα, θεῖον δὲ σῶμα, καὶ τῇ θείᾳ δόξῃ δεδοξασμένον. Μὴ τοίνυν φύγωμεν προσηγορίαν, δι᾽ ἧς ἀπελαύσαμεν σωτηρίας, δι᾽ ἧς ἀνεχαινίσθη τὰ πάντα, ὡς αὐτὸς ἔφη ὁ διδάσκαλος Ἐφεσίοις γράφων᾽ «Κατὰ τὴν εὐδοκίαν αὐτοῦ, ἣν προἔθετο ἐν αὐτῷ εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐν τοῖς οὐρανοῖς, καὶ ἐπὶ τῆς γῆς ἐν αὐτῷ. » Μάύωμεν δὲ παρὰ τῆς μακαρίας ταυτησὶ γλώττης καὶ ὅπως δεῖ δοξάζειν τὸν εὐεργέτην, τῷ Θεῷ καὶ Πατρὶ τὴν τοῦ Χριστοῦ προσηγορίαν προσάπτοντας, Ῥωμαίοις μὲν γὰρ ἐπιστέλλων ὧδέ φησι" « Τὸ Εὐαγγέλιόν μου, καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ, κατὰ ἀποχάλυ- Ψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος τε νῦν διά τε Γραφῶν προφητικῶν κατ᾽ ἐπιταγὴν τοῦ αἰωνίον Θεοῦ, καὶ εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος, μόνῳ σοφῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. ᾿Αμῆν.» Ἐφεσίοις δὲ γράφων οὕτως ὕμνησε" « Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπὲρ ἐκ περισσοῦ ὧν αἰτούμεθα, ἣ νοοῦμεν, κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν, αὐτῷ ἢ δόξα ἐν τῇ Ἐκκλησίᾳ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων. ᾿Αμῆν. » Καὶ μικρὸν δὲ τούτων ἔμπροσθεν οὕτως ἔφη" « Τούτου χάριν κάμπτω τὰ γόνατά μον πρὸς τὸν Πατέρα τοῦ Κυρίον ἡμῶν Ἶησοῦ Χριστοῦ, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανῷ καὶ ἐπὶ Υῆς ὀνομάζεται. ν Καὶ μετὰ πλεῖστα" «ε Εὐχαριστοῦμεν, φησὶ, πάντοτε ὑπὲρ πάντων ὑμῶν ἐν ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τῷ Θεῷ καὶ Πατρί. » Καὶ μέντοι καὶ τὴν Φιλιππησίων φιλοτιμίαν ςαἷς εὐλογίαις ἡμείψατο᾽ ε« Ὁ δὲ Θεός μον πληρώσαι πᾶσαν χρείαν ὑμῶν κατὰ τὸν πλοῦτον αὗτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ,» ἝἭ ραίοις δὲ οὕτως ἐπηύξατο" « Ὁ δὲ Θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἐκ τῶν νεκρῶν τὸν ποιμένα τῶν προδάτων τὸν μέγαν ἐν αἷἴματι διαθήκης αἰωνίου, τὸν Κύριον ἡμῶν Ἰησοῦν, καταρτίσαι ὑμᾶς ἐν παντὶ ἔργῳ ἀγαθῷ, εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν ἐν ὑμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. ᾿Αμήν.» Οὐ μόνον δὲ δοξολογῶν. ἀλλὰ καὶ παραγγέλλων, καὶ διαμαρτυρόμενος, συνάπτει τὸν Χριστὸν τῷ Θεῷ καὶ Πατρί. Καὶ τῷ μακαρίῳ Τιμοθέῳ γράφων ϑοᾷ " « Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Ἰησοῦ Χριστοῦ. » Καὶ πάλιν" ε« Παραγγέλλω σοι ῳ ἐνώπιον τοῦ Θεοῦ τοῦ ζωογονοῦντος τὰ πάντα, καὶ Χριστοῦ Ἰησοῦ, τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμολογίαν, τηρῇσαί σε τὴν ἕντο λὴν ἄσπιλον ἀνεπίληπτον μέχρι τῆς ἐπιφανεῖας τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἣν καιροῖς ἰδίοις δεΐξει ὁ μακάριος καὶ μόνος δυνάστης, ὃ βασιλεὺς τῶν βασιλευόντων, καὶ Κύριος τῶν κυριευόντων, ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἄπρόσιτον" ὃν εἶδεν οὐδεὶς ἀνθρώπων, οὔτε ἰδεῖν δύναται" ᾧ τιμὴ καὶ χράφος αἰώνιον. ᾿Αμήν. Ταῦτα παρὰ τῶν θείων ἐδιδάχθημεν ἀποστόλων, ταύτην καὶ Ἰωάννης καὶ Ματθαῖος, τῶν εὐαγγελικῶν κηρυγμάτων οἱ μέγιστοι ποταμοὶ, τὴν διδασκαλίαν ἡμῖν προσήνεγκαν’ ὁ μὲν εἰπών᾽ ε Βίδλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαδὶδ, υἱοῦ ᾿Αδραάμ "» ὁ δὲ τὰ πρὸ τῶν αἰώνων ἐπιδείξας " « Ἕν ἀρχῇ ἣν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς «ὃν Θεὸν, καὶ Θεὸς ἣν ὁ Λόγος. Οὗτος ἣν ἐν ἀρχῇ πρὸς τὸν Θεόν καὶ ὅτι πάντα δι αὐτοῦ ἐγένετο. » δὲ μὲγ
Emoi men hēsychia thymērēs, kai bios phrontidōn eleutheros. Dia toi touto kai tou monastēriou tēn auleion anǭchodomēsa thyran, kai tōn gnōrimōn tas syntychias echchlinō. Epeidē de kainotomian kata tēs euangelikēs pisteōs kineisthai memathēka, ouk akindynon hypolamdanō tēn siōpēn. Ei gar anthrōpou basileuein lachontos para tinōn hydristhentos, ou kata tōn hydrichotōn monon, alla kai kata tōn paratetychēchotōn men, hēkista de tous peparǭgnēchotas amynamenōn kindynos hepę̄ōrētai, poian ouk an dikaiōs kolasin hypostaien hoi tas kata tou Theou kai anechomenoi? Touto me to deos epi tou parontos ēnankase grapsai nyn, kai dēlōsai ha para tinōn Polloi gar, hōs tines phasin, en tę̄ polei thryllousin, hōs presdyterōn tinōn proseuxamenōn, kai to synēthes telos epitetheichotōn tę̄ proseuchę̄, kai tōn men eirēkotōn, hoti soi prepei doxa, kai tǭ Christǭ sou, kai tǭ hagiǭ sou Pneumati " tōn de, chariti kai philanthrōpią tou Christou sou, meth᾽ hou soi prepei doxa aun tǭ hagiǭ son Pneumati, epeschēpsen ho sophōtatos archidiachonos, mē chrēnai legein ton Christon, alla ton Monogenę̄ doxazein. Ei de touto alēthes, oudemian … kataleipei. Ē gar eis dyo huious merizei ton hena Kyrion hēmōn Iēsoun Christon, kai ton monogenē men Huion hypolamdanei gnēsion te kai physei gegenēmenon, ton de Christon eispoiēton te kai nothon, kai dia touto doxologias anaxion" hē peiratai kratynein tēn nyn eischōmasasan hairesin. Kai ei auton dedoichota tēn dynasteian tōn gegennēkotōn tēn hairesin, tǭ chairǭ tēn blasphēmian charizesthai. Epeidē hoe ho blasphēmoumegos epetimēse tois anemois kai tę̄ thalattę̄, kai tais cheimazomenais Ekklēsiais paresche galēnēn, kai pantachou gēs kai thalattēs to tōn apostolōn katangelletai kērygma, poian echei chōran hē blasphēmia? 1᾿Alla gar oude hoi tēn mian physin sarkos kai theotę̄tos tois ekklēsiastikois nyn kakōs chataspeirantes dogmasin, apēgobeusan ton Despotēn hymneisthai Christon " kai rhadion auto touto katamathein para tōn ekeithen epanelēlythotōn. Echrēn de auton tēs ekklēsiastikę̄s prostateuonta taxeōs tēn theian eidenai Graphēn, kai mathein ek tautēs, hote kathaper ton monogenę̄ Huion tǭ Patri syntattousin hoi tēs alētheias cheryches, houtō dē palin tēn tou Christou prosēgorian anti tēs Huios tithentes, pote men tǭ Patri, pote de tǭ Pneumati tǭ panagiǭ synarithmousin᾽ epeidē ouk allos estin ho Christos para ton monogenē Huion tou Theou. Kai estin akousai tou theiotatou Paulou Korinthiois men epistellontos, tēn de oikoumenēn didaskontos, hoti e Heis Theos ho Patēr, ex ou ta panta, kai heis Kyrios Iēsous Christos, di᾽ hou ta panta, » kai ton auton kai Christon, kai Iēsoun, kai Kyrion, kai tōn holōn Dēmiourgon onomazontos. Kai Thessalonikeusi de graphōn houtōs ephē᾽ «e Autos de ho theos kai Patēr hēmōn, kai ho Kyrios hēmōn Iēsous Christos kateuthynai tēn hodon hēmōn pros hymas,. ᾿En de tę̄ deuterą tę̄ pros toutous Epistolę̄, kai protetache «ton Christon tou Patros, ou tēn kaxin anatrepōn, alla didaaschōn, hōs hē taxis tōn onomatōn ouk axio»matōn kai physeōn didaskei diaphoran. Legei de outōs" e Autos de ho Kyrios hēmōn Iēsous Christos, kai ho Theos kai Patēr hēmōn, ho agapēsa? hēmas, kai dous paraklēsin aiōnion, kai elpida agathēn en chariti, parakalesai hymōn tas kardias, kai stērixai en panti ergǭ kai logǭ agathǭ. » ᾽n de ge tǭ telei tēs pros Rhōmaious Epistolēs, tina parainesas epeisēgagen" e Iarachalō oun hymas, adelphoi, dia tou Kyriou hēmōn Iēsou Christou, kKai dia «hēs agapēs tou Pneumatos.» Ei de allon tina para ton Huion ēpistato ton Christon, ouk an auton proetaxe tou kanagiou Pneumatos. Korinthiois de graphōn, en autǭ ge tǭ prooimiǭ, monou tou Christou to onoma tetheiken, hōs arkoun kai monon tous pisteuontas chataidesai" e« Pasrachalō oun hymas, adelphoi, dia tou onomatos tou Kyriou hēmōn Iēsou Christou, hina to auta legēte pantes. » Aai dis de autois episteilas, touto kois grammasin entetheiche telos" « Hē charis tou Kyriou hēmōn Iēsou Christou, kai hē agapē tou Theou kai Patros, kai ē koinōnia tou hagiou Pneumatos eXiē meta pantōn hymōn. » Kai protetheichen entautha ᾿hou monon tou Pneumatos, alla kai autou tou Patros, tēn tou Christou prosēgorian. Touto de en pasais tais Ekklēsiais tēs mystikēs esti “leitourgias krooimion. Prosēkei toinyn kata ton thaumasion touton nomon, kai ek tōn mystikōn apoleiphthēnai grammatōn to septotaton onoma tou Theou kai Sōtēros hēmōn Iēsou Christou. ᾿Alla gar peritton peri tou - «kou mēkynein. Hekchaston gar Epistolēs prooïmion ho theios ᾿Apostolos tēde tę̄ propēgorią nyn men legōn e Paulos doulos Iēsou Christou, klētos aprstolos"» nyn de" e« Paulos klētos apostolos Iēsou Christou" » cha" e Paulos doulos Theou, hapostolos de Heēsou Christou. Kai tǭ prooimiǭ tēn eulogian synapton, ek tautēs tautēn aryetai «hēs «ēgēs, kai tǭ Theǭ kai Patri tēn tou Huiou krooapo theou Patros hēmōn kai Kyriou ᾿xēsou Christou.» Kai tōn Heistolōn de ta telē tę̄de tę̄ eulogią diachodsiiei" « Ē charis tou En Iēsou Christou mepha «pantōn hymōn. ᾿Amēn. Kai heteras de pampollas martyrias estin heurein, di’ hōn katamathein eupetes, hōs ho Kyrios hēmōn Iēsous Christos ouk allo prosōpon esti para «hon Huion tēs Triados plērōtikon. Ho gar auysos pro maln «hōn aiōnōn Huios ēn monogenēs kai Theos Aogos, - meta de tēn enanthrōpētin ōnomasthē kai Iēsous kai Christos, apo tōn pragmatōn tas prosēgorias dixamenos. ᾿Iēsous men gar Sōtēr hermēneoetai. ha Kaleseis gar to onoma autou Iēsoun, hoti autos sōsei ton laon hautou apo tōn hamartiōn autou. » Christos de keklētai, hōs kata to anthrōpeion tǭ Pneumati tǭ panagiǭ christheis, kai chrēmatisas archiereus hēmōn, kai apostolos, kai prophētēs, kai basileus. Mōysēs men gar ho ϑespesios boą porrhōthen’ e« Prophētēn hymin anastēsei Kyrios ho Theos ek “hōn adelphōn hymōn, hōs eme. n Ho de theios Dadid ke- Eragen legōn" e “Hōmoss Kyrios, kai ou metamelēthēsetai, sy hiereus eis ton aiōna kata tēn «taxin Melchisedek. Bedaioi de tēn prophēteian ho theios ᾿᾽Dtostolos kai palin" « "Echontes oun archierea megan dielēlythota tous ouranous, Iēsoun ton Huion tou Theou, chranōmen tēs homologias. Hoti de kai basileus esti proaiōgnios hōs Theos, hē prophētikē palin hēmas melǭdia didaskei..e "Ho thronos sou gar, phēsin, ho Theos, eis ton aiōna tou aiōnas" rhaddos euthytētos hē ho rhaddos tēs basileias sou. » Hypodeiknysi de hēmin kai to anthrōpeion autou kratos. “Echōn gar tōn holōn tēn despoteian hōs Theos kai dēmiourgos, lam- Phanei tautēn hōs anthrōpos. Hou dē charin epēgagen" « Ēgapēsas dikaiosynēn, kai emisēsas anomian" dia touto echrise se ho Theos, ho Theos sou, elaion agalliaseōs para tous metochous sou.» Kai en tǭ deuteriē de phēsin psalmǭ autas ho christheis " « Egō de katestathēn basileus hyp᾽ autou epi Siōn oros to che, 15. i ou. Bi hoi s« Om n hoio eisi pio ē? » hoi aïnipyd den ha noriegdiyϑ Thϑi hai- Ei pa oi, iol thē pa, 688, ię̄ mais hoia, 21 Erę̄. 1, I. 32 Rhoi]. in, 14.. 86 Ti Tii. t, 1. ka ThE me ati eti, 650 A hagion autou, diangellōn to prostagma Kyriou. Kyo ię̄ (pri- Ta 68 dy- Ai, Hui- (t ē 11} :o iē to Ho tide kapi, dia} eisoi b hoi noan 7650 rios eipe pros me᾽ Huios mou ei sy, egō sēmeron gegonnēcha se. Aitēsai par᾽ emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs.» Tauta de hōs anthrōpos eirēken. Hos gar anthrōpos lamoanei haper echei hōs Theos. Kai en autǭ ge tǭ tou psalmou prooimiǭ tǭ Theǭ kai Patri synetaxen auton hē prophētikē charis. e« Hinati gar, phēsin, ephryaxan ethnē, kai laoi emeletēsan kena : Parestēsan hoi basileis tēs gēs, kai hoi archontes synēchthēsan epi to auto kata tou Kyriou, kai kata tou Christou autou. Mēdeis toinyn anoētōs allon tina ton Christon nomizetō para ton Huion ton monogenē " mēde sophōterhous heautous hypoladōmen tēs tou Pneumatos chari- B tos. ᾿Alla akousōmen tou megalou Petrou boōntos" e Sy ei ho Christos ho Huios tou Theou tou zōntos. » Kai akousōmen tou Despotou Christou, tēnde tēn homolthgian kratynontos" e« Epi tautę̄ gar, ephē, tę̄ petrą oikodomēsō mou tēn Ekklēsian, kai pylai adou hou katischysousin autēs. n Dia toi touto kai Paulos ho pansophos, ho tōn Ekklēsiōn aristos architektōn, ouk heteron, alla touton auton chatepēxen ton themelion. Egō gar, phēsin, « hōs sophos architektōn themelion tetheika, allos de epoikodomei. Hekastos de. blepetō pōs epoikodomei. themelion gar allon oudeis dynatai theinai para ton keimenon, hos estin Iēsous Christos. k Pōs toinyn heteron epinoousi themelion, ou pēgnynai themelion, all᾽ epoikodomein tǭ keimenǭ prostetagmenoi? Ho de theios ekeinos anēr ton Christon hoide themelion, kai tautę̄ tę̄ prosēgorią lamprynetai. Kai nyn men phēsi" e Christǭ synestaurōmai" zō de ouketi egō, zę̄ de en emoi Christos. » Nyn -de" e« Emoi to zę̄n Christos, kai to apothanein kerdos. n» Kai palin" e Ou gar ekrina tou eidenai ti en hymin, ei mē Iēsoun Christon, kai touton hestaurō-. menon. » Kai mikron pro toutōn" e Hēmeis de kēryttomen Christon estaurōmenon, Ioudaiois men skan- - dalon, ethnesi de mōrian, autois te klētois Ioudaiois to kai Hellēsi, Christon Theou dynamin, kai Theou sophian.» Kai Galatais men epistellōn ephē " « Hote de ēudokēsen ho aphorisas me ek koilias mētros mou, kai kalesas dia tēs charitos hautou, apokalypsai ton Huion hautou en emoi, hina euangelizōmai auton en tois N ethnesi. Korinthiois de graphōn ouk eipen, hoti Hēmeis men kēryttomen ton Huion, alla Christon estaurōmenon" ouk enantia poiōn hois prosetachthē, alla ton auton eidōs. kai Iēsoun, kai Christon, kai Kyrion, kai Monogenę̄, kai Theon Logon. Toutou dē charin kai Rhōmaiois graphein arxamenos, doulon heauton ōnomasen Iēsou Christou. Eipe de, « aphōristhai eis Euangelion Theou, ho proepēngeilato dia tōn prophētōn hautou en Graphais hagiais peri tou Huiou hautou, tou genomenon ek spermatos Dadid kata sarka, tou horisthentos Huiou Theou en dynamei, » kai ta hexēs. Kai ton d 1014. 18. 9 T(og. mi, 10,11. k᾽ (]hai. ki, 19. MR. i, 21. "1 O on. ei, d. d IThon. ᾿, 9. 55 Odiaï. ᾿, 15. auton ekalese kai ᾿xēsoun Christon, kai huion tou Da- A 681 hoch 5oę̄ēiēa Ōan 5 boouēaiē 6. d, kai Huion tou Theou, hōs Theon kai tōn holōn Despotēn. Kai mentoe kan tǭ mesǭ tēs Epistolēę̄s Ioudaiōn mnēmoneusas, epēgagen" « Hōn hoi patores, ex hōn ho Christos to kata sarka,, ho hōn epi pantōn Theos eulogētos eis tous aiōnas tōn aiōnōn, ᾿Amēn.» Kai ton auton kata sarka men ex Ioudaiōn ephē katagein to genos, aiōnion de einai Theon, kai pantōn homou tōn genētōn Despatēn para tōn eugnōmonōn hymnoumenon. Tēn autēn de hēmin didaskalian. prosēnenken kai di᾽ hōn tǭ thaumasiǭ gegraphe Titǭ. « Prosdechomenoi gar, phēsi, tēn makarian elpida, kai epiphaneian tę̄? doxēs tou megalou Theou. kai Sōtēros hēmōn Iēsou Christou. » Kai ton auton kai Sōtēra, kai megan Theon, kai Iēsoun Christon prosēgoreuse. Kai allachou" e« En tę̄ basileią tou Christou kai Theou. » Kai mentoi kai tois poimesin ho tōn angelōn ephē choros" e Idou tiktetai hymin sēmeron Christos Kyrios en polei Dadid. » ᾿Alla gar parelchon pasas tas toiautas martyrias andrasi graphein tois meletōsin en nomǭ Kyriou hēmeras kai nyktos " apochrōsi te hautai peisai kai tous agan dyspeithestatous tas theias mē merixein. prosēgorias. Ekeino mentoi paralipein ouk anexomai. Phasi gar auton eirēkenai, christous men einai. pollous, Huion de hena. Touto de ex agnoias hauton hypeilēpha plēmmelein, gar tēn theian anegnō Graphēn, egnōkei an hōs kai tēn tou Huiou. prosēgorian pollois men ho megalodiyros Despotēs dedōrētai. Mōysę̄s men gar ho nomothetēs, ho tēn palaian historian syngrapsas, phēsin" e Idontes hoi huioi tou Theou tas thygateras tōn anthrōpōn, hoti kalaï eisin, heladon hautois ex autōn gynaikas. n Autos hoe ho tōn holōn Theos pros touton ephē ton Prophētēn" e Eipo pros Pharaō" Huios prōtotokos mou Israēl.» Kan tę̄ ᾿Ōdę̄ de tę̄ megalę̄ " «Euphranthēēte, phēsin, ethnē, meta tou laou autou, ᾿ koi enischysatōsan autǭ pantes huioi Theou.» Dia de Hēsaiou tou prophētou phēsin" e Huious egennēsa kai hypsōsa, autoi de me ēthetēsan. » Kai dia tou trismachariou Dadid' e« Egō, phēsin, eipa" Theoi este, kai huioi HyPsistou pantes. » HoO hoe pansophos hoi au hoi (Pa thaniaï5ą, hoi EI pi ēoi, noïyï thouē) hoi thooi 15 1" 5856} 585son pēarpi dei hoi dii nd,, Bymaoę̄ąphys hoi baïndiogoię̄, hoi «eip torēo Oē t biï hoi " thoi "5... »g thy hoi raϑiou thy nou ib moaïa Om hui di opēoi oopiog mi hoi Om Paulos Rhōmaiois men gegraphen houtōs" « Hosoi gar Ō dritgiia Pei asypian, hii dypi ē}}} thei. NOI oēïpi do- Pneumati Theou agontai, houtoi eisin huioi Theou. Ou gar eladete pneuma douleias palin eis phothon, all᾽ elathete Pneuma huiothesias, en hǭ krazomen" ho Patēr. Auto to pneuma symmartyrei tǭ pneumati hēmōn, hoti esmen techna Theou. Ei de techna, kai chlēronomai, klēronomoi men Theou, synklēronomoi de ᾿ Christou, eiper sympaschomen, hina kai syndoxasthō- ᾿s men. n Galatais de epistellōn houtōs ephē " « Hoti de este huioi, exapesteilen ho Theos to Pneuma tou Huiou hautou eis tas kardias hymōn, krazon " ᾿Adda ho Pa- HaI oi. ᾿Ich, ho. de ty] nos di pē Et da (aïaïïdϑb bou: 68. 3is haii : e thpoę̄idpi -.- k΄ -o- --n pa --- pio mo A tēr. Hōste ouketi ei doulos, all᾽ huios " ei de huios, ąphyoąphyo Boēthō dou i baēi. Ei hon, » "de : e 8118 boē athigaę̄o8 5.» phaï oo- 195 di ou hoi o͵ys edoi( aoumpi de bou] g kai klēronomos Theou dia Iēsou Christou.» Tauta de kai Ephesious edidaxen e« En agapę̄ gar, phēsi, proorisas hēmas eis huiothesian dia Iēsou Christou eis auton. » Ei toinyn, epei koinon esti to onoma tou Christou, doxazein ou dei ton Christon hōs theon, mēde hōs Huion auton proschnnēdomen᾽ polloi gar kai toude metelachon tou onomatos. Kai ti legō tou Huiou? autēn gar tēn Theos prosēgorian polloi men eladon tou Theou dedōkotos. e Theos theōn Kyrios elalēse, kai ekalese tēn gēn.» Kai" «e Egō eipa" Theoi este.» Kai’ ethTheous ou kakologēseis. » Polloi de kai harpasantes tēnde tēn klę̄sin eschēkasin. Hoi gar tous anthrōpous exapatēsantes daimones tois eidōlois tēnde tēn prosēgorian epethesan. Hou dē charin Hieremias boą" « Theoi, hou ton ouranon kai tēn Hyēn ouk epoiēsan, apolesthōsan apo prosōpou tēs gēs, kai apo prosōpon tou ouranou.» Kai palin" Epoiēsan heautois theous argyrous kai theous chrysous.» Kai ho Hēsaias chōmǭdēsas tēn tōn eidōlōn kataskeuēn, eirēkōs, hoti e To hēmisy autou katekausen en pyri, kai optēsas kreas ephage, kai heipan" Ēdy moi hoti ethermanthēn, kai eidon phōs. » kai epēgage’ «To de choixton eglypsen hōs Theon, chai proskynei autǭ legōn" Exelou me, hoti theos mou ei sy. n Hou dē charin hautous odyromenos legei " «Gnōthi hoti spodos hē kardia autōn. Kai ho molopoios de Dadid psallein hēmas edidaxen. «Hoti pantes hoi theoi tōn ethnōn daimonia, ho de Kyrios tous ouranous epoiēsen. ᾿Alla to tōn onomatōn homōnymon ouden tois eusedein epistamenois lymainetai. Ismen gar hōs hoi daimones psendōs spsidin te autois kai tois eidōlois tēn theian prosēgorian epethesan " hoi de hagioi chariti «tautēn edexanto tēn timēn" alēthōs de kai physei Theos ho tōn holōn theos, kai ho monogenēs autou Huios, kai to 'panagōon Pneuma. Kai touto saphōs ho paneuphēmos edidaxen hēmas Paulos. Phēsi de houtōs " t Kai gar eiper eisi legomenoi theoi polloi, eite en ouranǭ, eite epi gēs, hōsper eisi theoi polloi, kai kyrios polloi, all᾽ hēmin heis Theos ho Patēr, ex hou ta panta, kai hēmeis eis auton " kai heis Kyrios, di᾽ hou ta panta, kai hēmeis di᾽ autou. » Kai Pneuma de Theou to panagion kaleitai Pneuma" alla. kai hē tou anthrōpou psychē. e Exeleusetai gar, phēsi, to Pneuma autou.» Kai" e Eulogeite, pneumata kai Psykai dikaiōn, ton Kyrion. n Kai tous angelous de poiōn gar, phēsi, tous angelous autou pneumata, kai tous leitourgous hautou poros phloga. » Kai ti legō tous angelous, kai tōn anthrōpōn tas Psychas? kai gar tous daimonas houtōs ho Despotēs ōnomase. « Ēaralēpsetas gar, phēsin, hetera hepta pneumata ponēryōtera heautou, kai eiseleusetai eis hauton, kai estai ta eschata tou anthrōpou echeinou cheirona tōn ᾿ … Eis gar physei theos ho Patēr, kai ho monogenēs Huios, kai to panagion autou Pneuma" kai heis physei Huios, tou Theou monogenēs, ho enanthrōpēsas Theos Logos, ho Kyrios hēmōn Iēsous Christos" kai hen Pneuma hagion ho Paraklētos, hos plēroi tēs Triados ton arithmon. Houtō pollōn onomazomenōn paterōn hena proskynoumen Patera, ton pro tōn aiōnōn Patera, ton kai tautēn tois anthrōpois tēn epiklēsin dedōkota, kata tēn tou ᾿Apostolon phōnēn. «Kamptō gar, phēsi, ta gonata mou pros ton Patera tou Kyriou hēmōn Iēdou Christou, ex hou pasa patria en ouranǭ kai epi gēs onomazetai. » Diēē toenyn tǭ allous onomazesthai Christous, aposterēsōmen heautous tēs tou Kyriou hēmōn Iēsou Christou proskynēseōs. Hōs gar pollōn ōnomasmenōn theōn te kai paterōn, heis estin ho epi pantōn Theos kai pro aiōnōn Patēr. Kai pollōn kechlēmegōn huiōn, heis ho alēthinos kai physei Huios " kai pollōn prosēgoreumenōn pneumatōn, hen esti to panagion Pneuma houtō pollōn klēthentōn Christōn, heis Kyrios Iēsous Christos, di᾽ hou ta panta. Mala de eikotōs hē Echkchchēsia toude exērtētai tou onoma- «os. ēkouse gar tou nymphostolou eïaulou boōntos" 4 Hērmosamēn hymas heni andri, parthenon hagnēn parastēsai tǭ Christǭ.» Kai palin’ e0e andres, agapate tas gynaikas hymōn, hōs kai. ho Christos hēgapēse tēn Ekklēsian, » Kai authis eipōn" « ᾿Anti toutou kataleipsei anthrōpos ton patera kai tēn mētera hautou, kai proskollēthēsetai pros tēn gynaika hautou, kai esontai hoi dyo eis sarka mian"» epēgage" «To mystērion «touto mena estin" egō de legō eis Christon, kai eis tēn Ekklēsian. » son autou legontos" e Christos hēmas exēgorasen ek tēs kataras tou nomou, genomenos hyper hēmōn katara. » Kai heterōthi " « Ē agnoeite, hoti hosoi eis Christon edaptisthēse, eis ton thanaton autou edaptisthē.te? » Kai allachou “ « Hosoi eis Christon edastisthēte, Christon enedysasthe. ) Kai palin“ e ᾿Endysasthe ton Kyrion Iēsoun Christon, kai tēs sarkos stronoian mē poieisthe eis epithymias. » Tauta kai toutois prosomoia memathēkotes hoi tōn theiōn dōreōn tetychēchotes, erōti pou philodōron Despotou, kai tēn tripothēton autou prosēgorian en tǭ stomati peripherousi, kai ta tou GAsmatos tōn asmatōn boōsin" e ᾿Adeleridous mou emoi, chagō autǭ" en tę̄ skią autou epethymēsa, kai echathipha, kai ho karpos aunou glykys en laryngi mou. » Pros de toutois, kai tēn eperaston prodēgorian hēn echomen ek tēs sou Christou prosēgorias eladomen. Christianoi gar onomazometha. Peri toutou tou onobatos proagoreuōn ho stōn holōn ephē Theos. e Tois douleuousi moi klēthēsetai onoma kainon, ho eulogēthēsetai epi tēs gēs.» Toutou dē charin diapheronnōs ē Ekklēsia tēsds tēs prosēgarias exērtētai. Hote gar enēnthrōpę̄sen ho monogenēs tou theou Huios, tote Christos ōnomasthē, tote tōn anthrōpōn hē physis tou noerou phōtos tas aktinas edexato, tote tēs alę̄the ias tooi chēouches tēn oikoumenēn chatēugasan. Hoi mentoi tēs Ekklēsias didaskaloi adiaphorōs aei tais tou Monogenous prosēgoriais echrēsanto. Pote men gar doxazousi ton Patera, kai ton Huion, kai to hagion Pneuma pote de ton Patera syn tǭ Christǭ kai tǭ hagiǭ Pneumati. ᾿All᾽ homōs oudemian echei kata dianoian touto pros ekeino diaphoran. Dia toi touto tou Kyriou prostetachotos baptizein heis to onoma ᾿pou Patros, kai tou Huiou, kai tou hagiou Pneumatos, ho triamacharios Petros tois to kērygma dedegmenois, eromenois te chrē poiēsai" e Pisteusate, ephē, kai baptisthētō ekastos hymōn heis to onoma tou Kyriou hēmōn Iēsou Christou "» hōs tautēsi tēs prosēgorias pasan echousēs tou theiou kērygmatos tēn dynamin. Kai touto saphōs hēmas edidaxen ho megas Basileios, ho tēs Kappadokōn, mallon de tēs oikoumenēs phōstēr᾽ ephē de houtōs" e Hē gar tou Chritou prosēgoria tou pantos estin homologia. » Dēloi gar ton Patera ton chrisanta, ton Huion ton christhenta, to Pneuma to hagion hǭ echristhē. Kai hoi en Nikaią de synelēlythotes trismacharioi Pateres, eipontes chrēnai pisteuein eis hena Theon Patera, epēgagon- «Kai eis hena Kyrion Iēsoun Christon, ton Huion tou Theou ton monogenę̄"» didaskontes hōs ho Kyrios Iēsous Christos, autos estin ho monogenēs Huios tou Theou. Chrē de kakeino prostheinai tois eirēmenois, hōs ou chrē legein " Meta tēn analēpsin ouk esti Christos ho Despotēs Christos" alla, Huios monogenēs. Meta gar dē tēn analēpsin kai ta theza Euangelia synegraphē, kai hē tōn praxeōn historia, kai hautou ᾿Apostolou Epistolai. Meta tēn analēpsin ho theios boą Paulos" « "echontes archierea megan, dielēlythota tous ouranous, Iēsoun Christon, ton Kyrion hēmōn, kratōmen tēs homologias. » Kai palin" « Ou gar eis cheiropoiēta hagia eisēlthen Christos, antitypa tōn alēthinōn, all᾽ eis auton ton ouranon, nyn emphanisthēnai tǭ prosōpǭ tou Theou hyper hēmōn. » Kai authis, peri tēs eis ton Theon elpidos eipōn tina, epēgagen" e« Hēn hōs ankyran echomen asphalę̄ te kai bedaian, kai eiserchomenēn eis to esōteron tou katapetasmatos, hopou prodromos eisēlthen hyper hēmōn Iēsous, kata tēn taxin Melchisedek archiereus genomenos eis ton aiōna. » Kai tǭ makariǭ de Titǭ peri tēs deuteras graphōn epiphaneias, houtōs eipe " Ho ’ Prosdechomenoi tēn makarian elpida, kai epiphaneian tēs doxēs tou megalou Theou kai Sōtēros hēmōn Iēsou Christou. n» Kai Ththessalonicheusi de ta paraplēsia gegraphen: «Autoi gar peri hēmōn apangelousin, hopoian eisodon echomen pros hymas, kai pōs epestrepsate pros ton Theon apo tōn eidōlōn, douleuein Theǭ zōnti kai alēthinǭ, kai anamenein ton Huion autou ek tōn ouranōn, hon ēgeiren ek tōn nekrōn, Iēsoun, ton rhyomenon hēmas apo tēs orgēs erchomenēs. » Kai palin" e Hymas de ho Kyrios pleonasai, kai perisseusai tę̄ agapę̄ eis allēlous, kai eis pantas, kathaper kai hēmeis eis hymas, eis to stērixai hymōn tas kardias amemptous en hagiōsynę̄ emprosthen tou Theou kai Patros hēmōn, en tę̄ parousią tou Kyriou hēmōn Iēsou Christou, meta pantōn tōn hagiōn autou. » Kai authis de tois autois episteilas kai tauta tetheiken " « Erōtōmen de hymas, adelphoi, hyper tēs parousias tou Kyriou hēmōn Iēsou Christou, kai hēmōn episynagōgēs ep᾽ auton.» Kai met᾽ oliga de, tou ᾿Antichristou ton olethron prothespizōn, epēgagen" e« Hon ho Kyrios analōsei tǭ pneumati tou stomatos hautou, kai katargēsei tę̄ epiphaneią tēs parousias hautou.» Kai Rhōmaious de eis homonoian protrepsas kai tauta prostetheike" «Sy de ti chrineis ton adelphon sou? hē kai sy ti exoutheneis ton adelphon sou? Pantes gar parastēsometha tǭ bēmati tou Christou. Gegraptai gar" Zō egō, legei Kyrios, hoti emoi kampsei pan gony, kai pasa glōssa exomologēsetai tǭ Theǭ. » Kai autos de ho Kyrios, tēn deuteran hautou parousian proagoreuōn, pros pollois allois kai tauta eirēke" «Tote ean tis hymin eipę̄ Idou hōde ho Christos, idou ekei" mē pisteusēte. Hōsper gar hastrapē exerchetai apo anatolōn, kai phainetai eis dysmas, houtōs estai hē parousia tou Huiou tou anthrōpou. » Kai meta tēn tou sōmatos athanasian kai aphtharsian, Huion anthrōpou heauton prosēgoreusen, apo tēs horōmenēs physeōs onomasas. Hautē gar kai tote phanēsetai. HēĒ gar theia physis kai angelois aora- «tos. e« theon gar oudeis heōrake pōpote,» kata tēn autou tou Kyriou phōnēn. Kai tǭ megalǭ Mōyseïz ephē «e Oudeis opsetai to prosōpon mou, kai zēsetai.» To gar᾽ «e(yydena oidamen kata sarka, ei de kai egnōkamen Christon, alla nyn ouketi ginōskomen᾽ » ouk eis anairesin tēs lēphtheisēs physeōs ho theios eipen ᾿Apostolos, all᾽ eis bedaiōsin tēs esomenēs hēmin aphtharsias te kai athanasias, kai pneumatikēs zōēs. Hou dē charin epēgagen e Hōste ei tis en Christǭ kainē ktisis, ta archaia parēlthen, idou gegone ta panta kaina. » Ta de esomena hōs gegenēmena eirēken. Oudepō gar tēs athanasias etychomen, teuxometha de, kai tychontes ouk asōmatoi genēsometha, all᾽ athanasian endysometha. « Ou thelomen gar, phēsin ho theios ᾿Apostolos, ekdysasthai, all᾽ ependysasthai, hina katapothę̄ to thnēton hypo tēs zōēs.» Kai palin" e Dei gar to phtharton touto endysasthai aphtharsian, kai to thnēton touto endysasthai athanasian. n» Houtō toinyn ton Kyrion ouk asōmaton eirēken, all᾽ aphtharton einai kai tēn horōmenēn physin, kai athanaton, kai tę̄ theią doxę̄ dedoxasmenēn pi steuein edidaxe. Touto gar en tę̄ pros Philippēsious saphesteron hēmas exepaideusen. « Hēmōn gar, ephē, to politeuma en ouranois hyparchei " ex hou kai Sōtēra apekdechometha Kyrion Iēsoun, hos metaschēmatisei to sōma tēs tapeinōseōs hēmōn eis to genesthai auto symmorphon tǭ sōmat: tēs doxēs autou. » Exnargōs de dia toutōn edidaxen, hoti sōma men esti «ho Despotikon sōma, theion de sōma, kai tę̄ theią doxę̄ dedoxasmenon. Mē toinyn phygōmen prosēgorian, di᾽ hēs apelausamen sōtērias, di᾽ hēs anechainisthē ta panta, hōs autos ephē ho didaskalos Ephesiois graphōn᾽ «Kata tēn eudokian autou, hēn proetheto en autǭ eis oikonomian tou plērōmatos tōn kairōn, anakephalaiōsasthai ta panta en tǭ Christǭ, ta en tois ouranois, kai epi tēs gēs en autǭ. » Mauōmen de para tēs makarias tautēsi glōttēs kai hopōs dei doxazein ton euergetēn, tǭ Theǭ kai Patri tēn tou Christou prosēgorian prosaptontas, Rhōmaiois men gar epistellōn hōde phēsi" « To Euangelion mou, kai to kērygma Iēsou Christou, kata apochaly- Psin mystēriou chronois aiōniois sesigēmenou, phanerōthentos te nyn dia te Graphōn prophētikōn kat᾽ epitagēn tou aiōnion Theou, kai eis hypakoēn pisteōs eis panta ta ethnē gnōristhentos, monǭ sophǭ Theǭ dia Iēsou Christou, hǭ hē doxa eis tous aiōnas. ᾿Amēn.» Ephesiois de graphōn houtōs hymnēse" « Tǭ de dynamenǭ hyper panta poiēsai hyper ek perissou hōn aitoumetha, hē nooumen, kata tēn dynamin tēn energoumenēn en hēmin, autǭ ē doxa en tę̄ Ekklēsią en Christǭ Iēsou eis pasas tas geneas tou aiōnos tōn aiōnōn. ᾿Amēn. » Kai mikron de toutōn emprosthen houtōs ephē" « Toutou charin kamptō ta gonata mon pros ton Patera tou Kyrion hēmōn Iēsou Christou, ex hou pasa patria en ouranǭ kai epi Yēs onomazetai. n Kai meta pleista" «e Eucharistoumen, phēsi, pantote hyper pantōn hymōn en onomati tou Kyriou hēmōn Iēsou Christou, tǭ Theǭ kai Patri. » Kai mentoi kai tēn Philippēsiōn philotimian sais eulogiais hēmeipsato᾽ e« Ho de Theos mon plērōsai pasan chreian hymōn kata ton plouton hautou en doxę̄ en Christǭ Iēsou,» HeĒ raiois de houtōs epēuxato" « Ho de Theos tēs eirēnēs, ho anagagōn ek tōn nekrōn ton poimena tōn prodatōn ton megan en haiimati diathēkēs aiōniou, ton Kyrion hēmōn Iēsoun, katartisai hymas en panti ergǭ agathǭ, eis to poiēsai to thelēma autou, poiōn en hymin to euareston enōpion autou dia Iēsou Christou, hǭ hē doxa eis tous aiōnas. ᾿Amēn.» Ou monon de doxologōn. alla kai parangellōn, kai diamartyromenos, synaptei ton Christon tǭ Theǭ kai Patri. Kai tǭ makariǭ Timotheǭ graphōn ϑoą " « Diamartyromai enōpion tou Theou kai Iēsou Christou. » Kai palin" e« Parangellō soi ǭ enōpion tou Theou tou zōogonountos ta panta, kai Christou Iēsou, tou martyrēsantos epi Pontiou Pilatou tēn kalēn homologian, tērę̄sai se tēn hento lēn aspilon anepilēpton mechri tēs epiphaneias tou Kyriou hēmōn Iēsou Christou, hēn kairois idiois deïxei ho makarios kai monos dynastēs, ho basileus tōn basileuontōn, kai Kyrios tōn kyrieuontōn, ho monos echōn athanasian, phōs oikōn aprositon" hon eiden oudeis anthrōpōn, oute idein dynatai" hǭ timē kai chraphos aiōnion. ᾿Amēn. Tauta para tōn theiōn edidachthēmen apostolōn, tautēn kai Iōannēs kai Matthaios, tōn euangelikōn kērygmatōn hoi megistoi potamoi, tēn didaskalian hēmin prosēnenkan’ ho men eipōn᾽ e Bidlos geneseōs Iēsou Christou huiou Dadid, huiou ᾿Adraam "» ho de ta pro tōn aiōnōn epideixas " « Hen archę̄ hēn ho Logos, kai ho Logos ēn pros «hon Theon, kai Theos hēn ho Logos. Houtos hēn en archę̄ pros ton Theon kai hoti panta di autou egeneto. » de meg
To John, the steward.
Quiet is dear to me, and a life free from cares. For this reason I have walled up the outer door of the monastery, and I avoid meeting acquaintances. But since I have learned that an innovation against the gospel faith is being set in motion, I do not think silence is without danger. For if, when a man who has been allotted the kingship is insulted by some, danger hangs not only over those who insulted him but also over those who were present and did not in the least punish the offenders, what punishment would those not justly suffer who … against God and tolerate them? This fear has compelled me to write now, and to make known what … from some. For many, as some say, are talking in the city of how, when certain presbyters had prayed and put the customary ending to the prayer, some saying, 'For to you belongs glory, and to your Christ, and to your Holy Spirit', and others, 'By the grace and loving-kindness of your Christ, with whom to you belongs glory, with your Holy Spirit', the most learned archdeacon objected that one ought not to say 'the Christ' but to glorify 'the Only-begotten'. If this is true, it leaves him no … For either he divides our one Lord Jesus Christ into two sons, and supposes the only-begotten Son to be genuine and begotten by nature but the Christ adopted and spurious, and therefore unworthy of the doxology; or he is trying to strengthen the heresy that has now come rioting in. And if …, he might be thought, fearing the power of those who gave birth to the heresy, to have made the blasphemy a favour to the times. But since the one blasphemed has rebuked the winds and the sea, and given calm to the storm-tossed churches, and the preaching of the apostles is proclaimed everywhere on land and sea, what room does the blasphemy have? Not even those who have now wickedly sown the one nature of flesh and Godhead among the church's doctrines forbade the Lord Christ to be hymned; and it is easy to learn this very thing from those who have come back from there. One who presides over the order of the church should have known the divine Scripture and learned from it that, just as the heralds of the truth rank the only-begotten Son with the Father, so again they put the name 'Christ' in place of 'Son' and number him now with the Father, now with the all-holy Spirit; since the Christ is no other than the only-begotten Son of God. One can hear the most divine Paul, writing to the Corinthians and teaching the whole world, that 'there is one God the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things'; and he names the same one Christ and Jesus and Lord and Creator of the universe. And writing to the Thessalonians he said: 'Now may our God and Father himself, and our Lord Jesus Christ, direct our way to you.' In the second letter to them he even puts Christ before the Father, not overturning the order, but teaching that the order of the names does not teach a difference of dignities and natures. He says: 'Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word.' And at the end of the letter to the Romans, after giving some exhortation, he added: 'I appeal to you, brothers, through our Lord Jesus Christ and through the love of the Spirit.' If he had known the Christ to be someone other than the Son, he would not have put him before the all-holy Spirit. Writing to the Corinthians, in the very opening, he put the name of Christ alone, as being enough by itself to move believers to reverence: 'I appeal to you, brothers, through the name of our Lord Jesus Christ, that all of you say the same thing.' And having written to them twice, he put this ending to the letter: 'The grace of our Lord Jesus Christ and the love of God the Father and the fellowship of the Holy Spirit be with you all.' Here he has put the name of Christ before not only the Spirit but the Father himself. And this is the opening of the mystical liturgy in all the churches. By this wonderful law, then, the most venerable name of our God and Saviour Jesus Christ ought to be removed from the mystical writings too! But it is superfluous to dwell on this. For the divine Apostle … every opening of a letter with this name, saying now, 'Paul, a servant of Jesus Christ, called to be an apostle', now, 'Paul, called to be an apostle of Jesus Christ', and, 'Paul, a servant of God and an apostle of Jesus Christ'. And joining the blessing to the opening, he draws it from this same spring, and … to God the Father the … of the Son: '… from God our Father and the Lord Jesus Christ.' And he adorns the endings of his letters with this blessing: 'The grace of our Lord Jesus Christ be with you all. Amen.' Very many other testimonies can be found, from which it is easy to learn that our Lord Jesus Christ is no other person than the Son who completes the Trinity. For the same one was before the ages only-begotten Son and God the Word, and after the incarnation was named both Jesus and Christ, taking the names from what was done. 'Jesus' means 'Saviour': 'For you shall call his name Jesus, for he will save his people from their sins.' He is called 'Christ' as anointed in his humanity with the all-holy Spirit, and designated our high priest and apostle and prophet and king. For the inspired Moses cries from afar: 'The Lord God will raise up for you a prophet from among your brothers, like me.' And the divine David cried out: 'The Lord has sworn and will not change his mind: You are a priest forever after the order of Melchizedek.' And the divine Apostle confirms the prophecy: 'Having then a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.' That he is also king before the ages as God, the song of the prophet again teaches us: 'Your throne, O God,' it says, 'is forever and ever; the sceptre of your kingdom is a sceptre of uprightness.' It also shows us his human power. For having the lordship of the universe as God and Creator, he receives it as man. That is why it added: 'You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness beyond your fellows.' And in the second psalm the anointed one himself says: 'But I have been set up as king by him on Zion, his holy mountain, proclaiming the decree of the Lord. The Lord said to me: You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.' This he said as man; for as man he receives what he has as God. And in the very opening of the psalm the grace of prophecy ranked him with God the Father: 'Why did the nations rage, and the peoples plot vain things? The kings of the earth took their stand, and the rulers gathered together against the Lord and against his Christ.' Let no one, then, foolishly think the Christ to be someone other than the only-begotten Son, and let us not suppose ourselves wiser than the grace of the Spirit. Let us hear the great Peter crying out: 'You are the Christ, the Son of the living God.' And let us hear the Lord Christ confirming this confession: 'On this rock,' he said, 'I will build my church, and the gates of Hades shall not prevail against it.' For this reason Paul too, the all-wise, the best master builder of the churches, laid no other foundation but this very one. 'I,' he says, 'as a wise master builder laid a foundation, and another builds on it. Let each one take care how he builds on it. For no one can lay a foundation other than the one that is laid, which is Jesus Christ.' How, then, do they devise another foundation, when they have been ordered not to lay a foundation but to build on the one that is laid? That divine man knows Christ as the foundation, and this is the name in which he glories. Now he says: 'I have been crucified with Christ; it is no longer I who live, but Christ lives in me'; now: 'To me to live is Christ, and to die is gain'; and again: 'For I decided to know nothing among you except Jesus Christ and him crucified'; and a little before this: 'But we preach Christ crucified, to Jews a stumbling block and to gentiles folly, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.' And writing to the Galatians he said: 'But when he who set me apart from my mother's womb and called me by his grace was pleased to reveal his Son in me, that I might preach him among the gentiles.' Writing to the Corinthians he did not say, 'We preach the Son', but 'Christ crucified', not acting against what he had been commanded, but knowing the same one to be Jesus and Christ and Lord and Only-begotten and God the Word. For this reason, when he began to write to the Romans, he named himself a servant of Jesus Christ, and said he was 'set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was born of the seed of David according to the flesh, who was declared Son of God in power', and the rest. He called the same one both Jesus Christ and son of David, and Son of God as God and Master of the universe. And in the middle of the letter, mentioning the Jews, he added: 'Of whom are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever and ever. Amen.' He said that the same one traces his descent according to the flesh from the Jews, and is eternal God and Master of all created things together, hymned by the right-minded. He gave us the same teaching in what he wrote to the admirable Titus: 'Awaiting,' he says, 'the blessed hope and the appearing of the glory of our great God and Saviour Jesus Christ.' He called the same one Saviour and great God and Jesus Christ. And elsewhere: 'in the kingdom of Christ and of God.' And indeed the choir of angels said to the shepherds: 'Behold, there is born to you today Christ the Lord in the city of David.' But it is superfluous to write all such testimonies to men who meditate on the law of the Lord day and night; and these are enough to persuade even the most stubborn not to divide the divine names. One thing, though, I will not let myself pass over. They say that he said there are many christs but one Son. I suppose he errs in this from ignorance; [for if he had] read the divine Scripture, he would have known that the bountiful Master has given the name 'son' to many as well. Moses the lawgiver, who wrote the ancient history, says: 'The sons of God, seeing that the daughters of men were beautiful, took wives for themselves from them.' And the God of the universe himself said to this Prophet: 'Say to Pharaoh: Israel is my firstborn son.' And in the great Song: 'Rejoice, nations, with his people, and let all the sons of God be strong in him.' And through Isaiah the prophet he says: 'I begot sons and raised them up, but they rejected me.' And through the thrice-blessed David: 'I said, You are gods, and all of you sons of the Most High.' And the all-wise Paul wrote thus to the Romans: 'For all who are led by the Spirit of God are sons of God. For you did not receive a spirit of slavery to fall back into fear, but you received a Spirit of adoption, by whom we cry, Father. The Spirit himself bears witness with our spirit that we are children of God; and if children, then heirs, heirs of God and fellow heirs with Christ, if indeed we suffer with him in order that we may also be glorified with him.' Writing to the Galatians he said: 'And because you are sons, God has sent the Spirit of his Son into your hearts, crying, Abba, Father. So you are no longer a slave, but a son; and if a son, then an heir of God through Jesus Christ.' This he also taught the Ephesians: 'In love,' he says, 'he predestined us for adoption through Jesus Christ to himself.' If, then, because the name of Christ is common, one must not glorify Christ as God, let us not worship him as Son either; for many have shared this name too. And why do I speak of 'Son'? Many have received the very name 'God', God himself giving it: 'The God of gods, the Lord, has spoken and summoned the earth'; and: 'I said, You are gods'; and: 'You shall not revile gods.' And many have seized this title and hold it; for the demons who deceived humankind put this name on the idols. That is why Jeremiah cries out: 'Gods who did not make heaven and earth, let them perish from the face of the earth and from under heaven.' And again: 'They made for themselves gods of silver and gods of gold.' And Isaiah, mocking the making of idols, after saying, 'Half of it he burned in the fire, and roasting meat he ate it, and said: How pleasant, for I am warm and have seen the light', added: 'And the rest he carved into a god, and he worships it, saying: Deliver me, for you are my God.' That is why he laments them, saying: 'Know that their heart is ashes.' And David, the maker of songs, taught us to sing: 'For all the gods of the nations are demons, but the Lord made the heavens.' But the sameness of the names does no harm to those who know how to be pious. For we know that the demons falsely put the divine name on themselves and on the idols, while the saints received this honour by grace; but truly and by nature God is the God of the universe, and his only-begotten Son, and the all-holy Spirit. This the all-praised Paul taught us clearly. He says: 'For although there are so-called gods, whether 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, through whom are all things and we through him.' The all-holy Spirit of God is called 'spirit'; but so too is the human soul: 'For his spirit,' it says, 'will go forth'; and: 'Bless the Lord, you spirits and souls of the righteous.' And the angels too: 'Who makes,' it says, 'his angels spirits, and his ministers a flame of fire.' And why do I speak of angels and human souls? The Master called even the demons so: 'He takes,' he says, 'seven other spirits more evil than himself, and they enter into him, and the last state of that man is worse than the …' … For by nature one God is the Father, and the only-begotten Son, and his all-holy Spirit; and one Son by nature, the only-begotten of God, God the Word made man, our Lord Jesus Christ; and one Holy Spirit, the Paraclete, who completes the number of the Trinity. So, though many are named fathers, we worship one Father, the Father before the ages, who has also given this title to human beings, according to the Apostle's words: 'For I bend my knees,' he says, 'before the Father of our Lord Jesus Christ, from whom every fatherhood in heaven and on earth is named.' Let us not, then, because others are named christs, deprive ourselves of the worship of our Lord Jesus Christ. For just as, though many are named gods and fathers, there is one God over all and one Father before the ages; and though many are called sons, one is the true Son by nature; and though many are called spirits, there is one all-holy Spirit: so, though many have been called christs, there is one Lord Jesus Christ, through whom are all things. And very fittingly the church clings to this name. For she heard Paul, who led the bride to her bridegroom, crying out: 'I betrothed you to one husband, to present you as a pure virgin to Christ.' And again: 'Husbands, love your wives, as Christ also loved the church.' And again, after saying, 'For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh', he added: 'This mystery is great; but I speak of Christ and the church.' … since he says: 'Christ redeemed us from the curse of the law, by becoming a curse for us.' And elsewhere: 'Or do you not know that all of us who were baptized into Christ were baptized into his death?' And elsewhere: 'As many of you as were baptized into Christ have put on Christ.' And again: 'Put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.' Having learned these and similar things, those who have received the divine gifts, out of love for the generous Master, carry his thrice-longed-for name about in their mouths, and cry out the words of the Song of Songs: 'My beloved is mine, and I am his'; 'In his shade I longed to sit, and I sat, and his fruit was sweet in my throat.' Besides this, the lovely name we bear we have received from the name of Christ: for we are called Christians. Foretelling this name, the God of the universe said: 'Those who serve me shall be called by a new name, which shall be blessed on the earth.' For this reason above all the church clings to this name. For when the only-begotten Son of God became man, then he was named Christ; then human nature received the rays of the spiritual light; then the heralds of the truth lit up the world. The teachers of the church, however, have always used the names of the Only-begotten without distinction. Sometimes they glorify the Father and the Son and the Holy Spirit, sometimes the Father with the Christ and the Holy Spirit; and yet in meaning the one has no difference from the other. That is why, though the Lord had commanded baptizing into the name of the Father and of the Son and of the Holy Spirit, the thrice-blessed Peter, when those who had received the preaching asked what they should do, said: 'Believe, and let each of you be baptized into the name of our Lord Jesus Christ', as though this name held all the power of the divine preaching. This too the great Basil taught us clearly, the luminary of the Cappadocians, or rather of the world. He spoke thus: 'For the name of Christ is the confession of the whole'; for it shows the Father who anointed, the Son who was anointed, and the Holy Spirit with whom he was anointed. And the thrice-blessed Fathers who assembled at Nicaea, after saying that we must believe in one God the Father, added: 'And in one Lord Jesus Christ, the only-begotten Son of God', teaching that the Lord Jesus Christ is himself the only-begotten Son of God. To what has been said this too must be added: that one must not say, 'After the ascension the Lord Christ is not Christ, but only-begotten Son.' For it was after the ascension that the divine Gospels were written, and the history of the Acts, and the letters of the Apostle himself. After the ascension the divine Paul cries out: 'Having a great high priest who has passed through the heavens, Jesus Christ our Lord, let us hold fast the confession.' And again: 'For Christ has entered, not into holy places made with hands, copies of the true ones, but into heaven itself, now to appear in the presence of God on our behalf.' And again, after saying something about hope in God, he added: 'which we have as an anchor, sure and steadfast, entering into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.' And writing to the blessed Titus about the second appearing he said: 'Awaiting the blessed hope and the appearing of the glory of our great God and Saviour Jesus Christ.' And he wrote similar things to the Thessalonians: 'For they themselves report concerning us what kind of welcome we had among you, and how you turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus, who delivers us from the wrath to come.' And again: 'May the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all his saints.' And writing to them again he put this too: 'We ask you, brothers, concerning the coming of our Lord Jesus Christ and our being gathered together to him.' And a little after, foretelling the destruction of the Antichrist, he added: 'whom the Lord will consume with the breath of his mouth and bring to nothing by the appearing of his coming.' And urging the Romans to concord he added this: 'Why do you judge your brother? Or you, why do you despise your brother? For we shall all stand before the judgment seat of Christ. For it is written: As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God.' And the Lord himself, foretelling his second coming, said this among much else: 'Then if anyone says to you, Look, here is the Christ, or there, do not believe it. For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man.' Even after the immortality and incorruption of the body he called himself Son of Man, naming himself from the visible nature; for that is what will appear then. The divine nature is invisible even to angels: 'No one has ever seen God,' in the Lord's own words. And to the great Moses he said: 'No one shall see my face and live.' For the words, 'We know no one according to the flesh; even if we have known Christ, yet now we know him no longer', the divine Apostle spoke not to abolish the nature that was taken, but to confirm the incorruption and immortality and spiritual life that will be ours. That is why he added: 'So if anyone is in Christ, he is a new creation; the old things have passed away; behold, all things have become new.' He spoke of what will be as having already happened. For we have not yet attained immortality, but we shall; and when we attain it we shall not become bodiless, but shall put on immortality. 'For we do not wish,' says the divine Apostle, 'to be unclothed, but to be further clothed, so that what is mortal may be swallowed up by life.' And again: 'For this perishable must put on the imperishable, and this mortal must put on immortality.' So, then, he did not say that the Lord is bodiless, but taught us to believe that the visible nature too is incorruptible and immortal and glorified with divine glory. This he taught us more clearly in the letter to the Philippians: 'For our citizenship,' he said, 'is in heaven, from which we also await a Saviour, the Lord Jesus, who will transform the body of our humiliation to be conformed to the body of his glory.' By these words he taught plainly that the Lord's body is a body, but a divine body, glorified with divine glory. Let us not, then, flee the name through which we have enjoyed salvation, through which all things were made new, as the teacher himself said, writing to the Ephesians: 'According to his good pleasure, which he set forth in him for a dispensation of the fullness of times, to sum up all things in Christ, things in heaven and things on earth in him.' Let us learn from this blessed tongue also how we must glorify our Benefactor, joining the name of Christ to God the Father. Writing to the Romans he says: 'My gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept silent for long ages but is now disclosed, and through the prophetic Scriptures, according to the command of the eternal God, made known to all the nations for the obedience of faith: to the only wise God, through Jesus Christ, to whom be the glory forever. Amen.' Writing to the Ephesians he praised God thus: 'Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church in Christ Jesus throughout all generations, forever and ever. Amen.' And a little before this he said: 'For this reason I bend my knees before the Father of our Lord Jesus Christ, from whom every fatherhood in heaven and on earth is named.' And much later: 'We give thanks always for all of you in the name of our Lord Jesus Christ to God the Father.' And he repaid the generosity of the Philippians with blessings: 'And my God will fill every need of yours according to his riches in glory in Christ Jesus.' For the Hebrews he prayed thus: 'Now may the God of peace, who brought back from the dead the great shepherd of the sheep by the blood of the eternal covenant, our Lord Jesus, equip you in every good work to do his will, working in you what is pleasing in his sight, through Jesus Christ, to whom be glory forever. Amen.' Not only when giving glory, but also when commanding and solemnly charging, he joins Christ to God the Father. Writing to the blessed Timothy he cries out: 'I charge you in the presence of God and of Jesus Christ.' And again: 'I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, to keep the commandment spotless and blameless until the appearing of our Lord Jesus Christ, which he will display at the proper time, the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see; to him be honour and eternal dominion. Amen.' This we were taught by the divine apostles; this teaching was brought to us also by John and Matthew, the greatest rivers of the gospel preaching: the one saying, 'The book of the genealogy of Jesus Christ, the son of David, the son of Abraham'; the other showing what was before the ages: 'In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things were made through him.' The one …
Textual problem in this passage: see the notes.
Matt 8:26 (echo, low confidence) · 1 Cor 8:6 (quotation, high confidence) · 1 Thess 3:11 (quotation, high confidence) · 2 Thess 2:16–17 (quotation, high confidence) · Rom 15:30 (quotation, high confidence) · 1 Cor 1:10 (quotation, high confidence) · 2 Cor 13:14 (quotation, high confidence) · Rom 1:1 (quotation, high confidence) · 1 Cor 1:1 (quotation, high confidence) · Titus 1:1 (quotation, high confidence) · Rom 1:7 (quotation, high confidence) · Rom 16:20 (quotation, medium confidence) · Matt 1:21 (quotation, high confidence) · Deut 18:15 (quotation, high confidence) · Ps 110:4 (109:4 LXX) (quotation, high confidence) · Heb 4:14 (quotation, high confidence) · Ps 45:6–7 (44:7-Ps LXX) (quotation, high confidence) · Ps 2:6–8 (quotation, high confidence) · Ps 2:1–2 (quotation, high confidence) · Matt 16:16 (quotation, high confidence) · Matt 16:18 (quotation, high confidence) · 1 Cor 3:10–11 (quotation, high confidence) · Gal 2:20 (quotation, high confidence) · Phil 1:21 (quotation, high confidence) · 1 Cor 2:2 (quotation, high confidence) · 1 Cor 1:23–24 (quotation, high confidence) · Gal 1:15–16 (quotation, high confidence) · Rom 1:1–4 (quotation, high confidence) · Rom 9:5 (quotation, high confidence) · Titus 2:13 (quotation, high confidence) · Eph 5:5 (quotation, high confidence) · Luke 2:11 (quotation, high confidence) · Ps 1:2 (echo, medium confidence) · Gen 6:2 (quotation, high confidence) · Exod 4:22 (quotation, high confidence) · Deut 32:43 (quotation, high confidence) · Isa 1:2 (quotation, high confidence) · Ps 82:6 (81:6 LXX) (quotation, high confidence) · Rom 8:14–17 (quotation, high confidence) · Gal 4:6–7 (quotation, high confidence) · Eph 1:5 (quotation, high confidence) · Ps 50:1 (49:1 LXX) (quotation, high confidence) · Exod 22:28 (22:27 LXX) (quotation, high confidence) · Jer 10:11 (quotation, high confidence) · Isa 44:16–17 (quotation, high confidence) · Isa 44:20 (quotation, high confidence) · Ps 96:5 (95:5 LXX) (quotation, high confidence) · 1 Cor 8:5–6 (quotation, high confidence) · Ps 146:4 (145:4 LXX) (quotation, high confidence) · Ps 104:4 (103:4 LXX) (quotation, high confidence) · Matt 12:45 (quotation, high confidence) · Eph 3:14–15 (quotation, high confidence) · 2 Cor 11:2 (quotation, high confidence) · Eph 5:25 (quotation, high confidence) · Eph 5:31–32 (quotation, high confidence) · Gal 3:13 (quotation, high confidence) · Rom 6:3 (quotation, high confidence) · Gal 3:27 (quotation, high confidence) · Rom 13:14 (quotation, high confidence) · Song 2:16 (quotation, high confidence) · Song 2:3 (quotation, high confidence) · Isa 65:15–16 (quotation, high confidence) · Matt 28:19 (allusion, high confidence) · Acts 2:37–38 (quotation, high confidence) · Heb 9:24 (quotation, high confidence) · Heb 6:19–20 (quotation, high confidence) · 1 Thess 1:9–10 (quotation, high confidence) · 1 Thess 3:12–13 (quotation, high confidence) · 2 Thess 2:1 (quotation, high confidence) · 2 Thess 2:8 (quotation, high confidence) · Rom 14:10–11 (quotation, high confidence) · Isa 45:23 (allusion, medium confidence) · Matt 24:23 (quotation, high confidence) · Matt 24:27 (quotation, high confidence) · John 1:18 (quotation, high confidence) · Exod 33:20 (quotation, high confidence) · 2 Cor 5:16–17 (quotation, high confidence) · 2 Cor 5:4 (quotation, high confidence) · 1 Cor 15:53 (quotation, high confidence) · Phil 3:20–21 (quotation, high confidence) · Eph 1:9–10 (quotation, high confidence) · Rom 16:25–27 (quotation, high confidence) · Eph 3:20–21 (quotation, high confidence) · Eph 5:20 (quotation, medium confidence) · Phil 4:19 (quotation, high confidence) · Heb 13:20–21 (quotation, high confidence) · 1 Tim 5:21 (quotation, high confidence) · 1 Tim 6:13–16 (quotation, high confidence) · Matt 1:1 (quotation, high confidence) · John 1:1–3 (quotation, high confidence)
Notes and citation
Summary: Theodoret writes to John the steward against an archdeacon who forbade saying 'Christ' in the doxology, proving from Scripture, the liturgy, Basil, and the Nicene creed that Christ is the only-begotten Son himself and is rightly glorified with the Father and the Spirit.
- Migne Letter 146 (staged as 145; the heading 'To John, the steward' is the scan's). The end of Letter 145, which began in the previous passage, is lost in the scan; this passage is Letter 146 alone, and it breaks off before its end.
- Words are lost in the OCR after 'those who' (probably 'hear blasphemies'), 'what … from some', 'it leaves him no …', 'And …', 'the divine Apostle …' (probably 'adorns'), in the greeting formula, after 'worse than the …', after 'I speak of Christ and the church', and at the end. Marked '…'.
- The doxologies quoted are liturgical endings of prayers; 'the opening of the mystical liturgy' is the greeting from 2 Cor 13:14. The Basil quotation is On the Holy Spirit 12.28. The Nicene creed is quoted.
- 'They made for themselves gods of silver and gods of gold' is ascribed to Jeremiah; its source is uncertain (compare Exod 32:31; Hos 8:4). 'Bless the Lord, you spirits and souls of the righteous' is the Song of the Three (Dan 3:86 LXX). 'His spirit will go forth' is Ps 146:4 (LXX 145:4). 'Rejoice, nations, with his people' is the Greek of Deut 32:43. 'Let us not flee the name' is read with the word completed from the surviving end ('-ρίαν') after the OCR debris was removed.
- 2 Cor 5:16 is quoted without 'according to the flesh' in its second clause, as Theodoret wrote it. 'Steward' renders οἰκονόμος, the church's financial officer.
- Compared afterwards with NPNF² 3 (Blomfield Jackson, 1892), which reads 'it leaves him no …' as 'it were impossible to exceed the impiety' and the gap after 'And if' as a condition about a storm still raging; the gaps are left as gaps.
Notes on the original text
- Digital text corrected (OCR debris (margin); OCR debris and slip; OCR debris from Migne's Latin column; OCR debris from Migne's Latin column and a column letter; OCR debris from Migne's Latin column inside a hyphenated word; OCR debris from Migne's Latin column inside the quotation; OCR debris from Migne's Latin column inside γυναῖ-κα; OCR debris from Migne's Latin column inside ζήσε-ται; OCR debris from Migne's Latin column inside μη-τέρα; OCR debris from Migne's Latin column inside προσηγο-ρίαν; OCR debris from Migne's Latin column inside ἀθανα-σίαν; OCR debris from Migne's Latin column; a word of the Greek is lost here; OCR debris: Migne's Latin column and marginal references; OCR debris: Migne's Latin column and marginal references; some Greek is lost here; OCR debris: Migne's Latin column read as Greek letters; column letter; column letter and OCR slip; column letter inside a hyphenated word; marginal reference; marginal reference read into the quotation; marginal references read into the quotation; stray letter): Γᾶ. ϑαά ἐχὶἀ ρῶσυ), ἀγα οἱ → … ; ἴῃ {1105 δὰἰδ], απο ἰο) δὰ οὐ α Βοπιΐ π}5 ποϑίοῦ 765805 (ἢ τ δῖα, εἱ 1 ΔΘ ὃ.» εἱ οἱ ασὰ → ; ρὲ Ὀοιηίηυτα ποδίτιμ ἢ → ; Βοῖ 6586 Ἐν ]5 δά 608 οἱ 181 (ον. τι, θ. → ; Ὁ ΊΤΙΘδθ. με, 11. 3911 ΤΊο88. π, 15, Ποπὶ. χυ, ὅ0. 331 Οον. τ, 10. → ; Θεοῦ Α χα! Πατρὸς → Θεοῦ καὶ Πατρὸς; μοθη ἀδ πος (Ἰε σε εἰ δ᾽ Εἰ ορ νοῦ ὶᾷ. → ; Δά- Θὶδ → Δαδὶδ; ν ὁ.» εἰ 05 45... Ε᾿ : ε Βοησάϊοίίο, εβρ᾽ γα 5. οἱ δηϊθϑ ͵υ- Νϑαι εἰ ἰπεἰ → ; τὸ Ὦ Πνεῦμα → τὸ Πνεῦμα; ἔπος. πι, 96. Πο : καὶ ἡμεῖς εἰς αὖτ. --- πάντα, φυτ 5δυπὶ ἴῃ Νοᾶρ., δθογαπί ἃ βίγηιν μοι: → … ; Εἰ ᾿ ν᾽ Υἱὸς → Υἱὸς; καὶ αἱ εἰς φύσει → καὶ εἷς φύσει; ἐνανθρωπή- δίυβ : δὲ σας → ἐνανθρωπήσας; μηοὐ αυὶ νὸ - «αὶ δὶ 90. ἀϊ- Τί «ἐρα → μητέρα; γυναῖ- Ο ἀ0ο ἰπ σλγηθ ὑπ, ». χα → γυναῖκα ; ἱπ Ομ τ δία οἱ ἴῃ ζολοάϊοίυθ 15.» Εἰ δἰ ὶ : « δίυ → ; Ὁ ευπιοτυηι, οἱ → ; 3 Ερἢ65. ᾽λ., 14. 1 ἢ (ον. χι, 9. 1" Ερῆοβ. ν, 35. "5 ἱδἰά. 51, 39. δι [58. κΐς 10. νο- Ον ἰδῆς θεῖ, πᾶ- (γὰ ἰι Α → ; τὴν Β δύναμιν → τὴν δύναμιν; αὐ υηχίϊ, ΕἸ απ ᾳυΐ υποί8 οδὲ, ϑρί πὶ 6856 ἰῇ πη πὰ απι. → ; Ερί βίος. ποηὶ δ᾿.» Εἰ ἰἰογυῃ :΄ ε Νόη οπίπι ἰῃ πηδηυίδοί δ᾽. » Εἰ δὰ Ρὑεδίυπι Τὶἃ ν δ Δοὶ, ἢ, 38. ἐ → ; 86 Τιῖ. τ, 15. 511] → ; ἁγιωσύνῃ Α ἔμπροσθεν → ἁγιωσύνῃ ἔμπροσθεν; 811, οἱ ποϑίγαπθ σΟηργοραι πο πὶ δὰ ἰρβυιη 5. ν Εἰ δα! ἀϊ : ε« Εἰ Τὰ νοὶ β Ηδο πὶ, Αροβίο!ῃβ, 86 ἀ δὰ ἐοηβγπιιϊομθπι [αἰ τῷ ἰῃ → ; ζήσε- (, φογγυρι Ὁ} ΠΠ{8115 οἱ ἱπηπη τ 4}}{41|5, οἱ δρὶ γἸ (0115 ται → ζήσεται; ἐνδύσασθαι γα- "ὅ.» ( υα! δ ὁϑι ἃ " Υἱἃ 7.» παι ἀφθαρσίαν → ἐνδύσασθαι ἀφθαρσίαν; ἀθανα- ἢ 'ῃ Ερίϑίο!α ἀ σαν → ἀθανασίαν; τῇ θείᾳ 50 "μὰ. 8. υἱ αι πο ὑῶν τ ιβοξι ον, τλινορ γον ἰημοος ϑρ στ σῦμον πον σα σι στ πο ναι. οὐ τις. πάπα, ον ωντὰν ἐς ὑννρ φυ ἰῃ οἰ Ϊβ, Α δόξῃ → τῇ θείᾳ δόξῃ; προσηγοδὶ. δἱΐ : δι ἴῃ οπι- Ηἷβ ραίογπὶία5 ἰῃ ὦ 8 οἱ ἴῃ (ογτῷ ΠΟΙ Δί Γ ὅ. ν ἴα γα ἴῃ οἱ οἱ Ὀοᾶῖο Τιημλοί 60 ΒΟΥ 68 οἰδηηδί : ε Τ δι: Προ ῦ πδηΐπι, αἱ 50103 Πα οἱ ἱτπηπιοτία] ἰδία π), οἱ Ἰυσοτλ → προσηγο; πίστεως Β εἰς → πίστεως εἰς; τν, 19. ὁ δὲ → ὁ δὲ; ἣν Α ἤπετο τηδηϊίοδίδη9 : « ἴῃ ὃ Λόγος → ἣν ὁ Λόγος.
Extrabiblical texts: Pr Azar 86 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation); Basil, Spir. 12.28 (On the Holy Spirit; quotation)
Topics: Christology, Trinity
Cite (SBL): Theodoret, Ep. 146 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-epistulae/146). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-epistulae/146
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); compared afterwards with Blomfield Jackson's translation in NPNF² 3 (1892).