# Homilies at the Council of Ephesus - Author: [Theodotus of Ancyra](https://sophiascriptura.com/fathers/authors/theodotus-of-ancyra/) - Latin title: *Homiliae* - Date: 431 (probable) - Source: Eduard Schwartz, ed., Acta conciliorum oecumenicorum, vol. 1.1.2, Concilium universale Ephesenum, Collectio Vaticana 33-80 (Berlin: de Gruyter, 1927); the text is also in Migne, PG 77 (Greek text: E. Schwartz, ACO I.1.2 (1927), from a scanned copy supplied by the editor; the text layer is an uncorrected OCR) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Eduard Schwartz, ed., Acta conciliorum oecumenicorum 1.1.2 (1927); Migne, PG 77:1309-1432 - Work page: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/ - Passages: 35 ## Theodotus, ACO I.1.2, homily 71.0 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-71-0 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Title of Theodotus's first homily, preached at Ephesus during the council of 431. ### Greek text Όμιλία θεοδότου έπισκόπου Αγκύρας λεχθεΐσα έν Έφέσωι προς Νεστόριον έν [ήμέραι] Ίωάννηι τώι εύαγγελιστήι ### English translation (Claude) Homily of Theodotus, bishop of Ancyra, delivered at Ephesus against Nestorius, in the church of John the Evangelist ### Translation notes - The editor deletes 'on the day' (ἡμέρᾳ); 'in the church of John' is translated by sense, since the title as printed reads 'in John the Evangelist'. ### Citation (SBL) Theodotus of Ancyra, Hom. 71.0 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/71-0). ## Theodotus, ACO I.1.2, homily 71.1 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-71-1 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: As a physician amputates a diseased limb to save the body, the church's priesthood cuts off persistent error, as God's commission to Jeremiah shows. ### Greek text "Οπερ έστι τοις σώμασιν ήμών ιατρός, τοΰτο ταΐς ψυχαΐς ίερεύς. έπειδή γάρ νόσημα ψυχών έστιν ή πλάνη και χρονίζουσα θάνατον τόν της τιμωρίας έπήγαγεν, ώικονόμησεν ή του πνεύματος χάρις ίατρείαν ψυχών τήν ίερωσύνην τήν άγίαν, και τό προληφθέν τώι πάθει μέλος έζέκοψεν, ούκ έκείνου άφειδών, άλλά τών λοιπών μελών φειδόμενος. έπειδή γάρ τό συνεχές τής πίστεως τής σαθράς μετάδοσιν είργάΖετο τής κακίας, έκτέμνει τό μέλος, 'ίν' έπιτέμηι τήν κακίαν, και έστι τό είδος τοΰτο ούκ ώμότης, άλλά θεραπεία, δακρύων μέν γάρ ό ιατρός έκτέμνει τό μέλος, αλλ' ή φειδώ την τμήσιν θεραπείαν είργάσατο. άρχαΐον τοΰτο τής θεραπείας τό εΐδός έστι και άνωθεν" ούτως οί άγιοι έπεμελήθησαν τής πανσέπτου ταύτης έκκλησίας. έχει γάρ ό ίερεύς και ξίφος, ούχ ίνα κακώσηι, άλλ' ίνα θεραπεύσηι. και τοΰτο δηλοΟσα άνωθεν ή χάρις πρώτωι τώι Ίερεμίαι έμήνυσε λέγουσα· καθέστακά σε σήμερον έπί έθνη και έπΐ βασιλείας έκριΣούν και κατασκάπτειν και άπολλύειν και άνοικοδομεΐν και καταφυτεύειν. ού φυτεύεται γάρ ευσέβεια μή έκκοπείσης κακίας. ευλογον μέν πρώτον άρδεύειν, έπιμελείαι γεωργικήι χρήσθαι, λόγους προσάγειν εύσεβάας, έπιμέλειαν παντοίαν προσφέρειν τώι μέλει" ei δέ ή κακία κρείττων γένοιτο της έπιμελείας, ή έκκοπή ϊαμα τών ούτως διακειμένων έστίν. πώς γάρ äv τις έπιμελήσαιτο τών ούτως διακειμένων, τών όνειδιίόντων θεώι τά ανθρώπινα ### English translation (Claude) What the physician is to our bodies, the priest is to our souls. For since error is a disease of souls and, when it lingers, brings on the death of punishment, the grace of the Spirit arranged the holy priesthood as a healing of souls; and it cut off the member seized by the disease, not without pity for that member, but sparing the other members. For since holding on to the rotten faith was bringing about the spread of the evil, it cuts off the member to cut short the evil; and this kind of treatment is not cruelty but therapy. For the physician weeps as he cuts off the member, but his care to spare the rest made the cutting a therapy. This kind of therapy is ancient and from above: so the saints cared for this all-venerable church. For the priest also has a sword, not to do harm but to heal. And grace, showing this from above, first revealed it to Jeremiah, saying: 'I have appointed you today over nations and over kingdoms, to root out and to dig down and to destroy, and to build up and to plant.' For piety is not planted unless evil is cut out. It is reasonable first to water, to use a farmer's care, to apply words of piety, to bring every kind of care to the member; but if the evil proves stronger than the care, cutting it out is the cure for those in such a state. For how could one care for those in such a state, who reproach God with the human things ### Scripture references - Jer 1:10: quotation, high confidence ### Translation notes - Jer 1:10 (Theodotus's wording). The 'member cut off' is Nestorius, deposed by the council. - The OCR displaced the word 'to heal' (θεραπεύσῃ) into the next sentence; it is restored to its place by a logged correction. ### Citation (SBL) Theodotus of Ancyra, Hom. 71.1 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/71-1). ## Theodotus, ACO I.1.2, homily 71.2 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-71-2 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Theodotus answers one who denies that God suffered: the nature is impassible, but denying the suffering denies the economy of salvation. ### Greek text και την χάριν έν μέρει όνείδους ποιουμένων; τί λέγεις, είπέ. θεόν, φησίν, οϋ λέγω πεπονθέναι. εί μέν προς την φύσιν βλέπεις, καλώς όράις" εί δέ παντελώς αναιρείς τό πάθος, άρνήι τήν οϊκονομίαν. μή γάρ όνειδίσηις θεώι παθόντι, αλλά τών παθημάτων βλέπε τά κατορθώματα. εις εύτέλειαν κατέβη θεός, ού μειωθείς τήν φύσιν, άλλά τήν χάριν δωρούμενος. Ιμεινεν δ ήν, προσέλαβεν δ ουκ ήν" έμεινε θεός δια τήν έαυτοΟ φύσιν, γέγονεν δπερ σύ, δια τήν περί σέ φιλανθρωπίαν. μή ουν το είδος της έπιμελείας υβριν νομίσηις' μή όνειδίσηις τώι ίατρώι, εί και έν εύτελείαι σώματος τήν ύγείαν είργάίετο. ού γάρ ύβρις έστίν ή εύτέλεια, άλλά δείγμα φιλανθρωπίας. κατέβη προς σέ, ούχ 'ίνα μείνηι κάτω, αλλ' ίνα σέ προς έαυτόν άναγάγηι. μή άρνήσηι τήν κατάβασιν, ίνα μή άπολέσηις τήν άνάβασιν. δέΣαι τήν υβριν τήν σοι δόΕαν γεννήσασαν. ούχ υβρισται φύσις, αλλ' ή χάρις δωρεΐταί σοι τά άγαθά. δια σέ τον ύβρισμένον οίκέτην ό δεσπό- ### English translation (Claude) and make grace a matter of reproach? What do you say? Tell me. 'I do not say,' he says, 'that God suffered.' If you look to the nature, you see rightly; but if you do away with the suffering altogether, you deny the economy. Do not reproach God who suffered, but look at the achievements of the sufferings. God came down into lowliness, not diminished in nature but bestowing grace. He remained what he was; he took on what he was not. He remained God because of his own nature; he became what you are because of his love for you. Do not, then, think the manner of his care an outrage; do not reproach the physician if he worked health in the lowliness of a body. For lowliness is not an outrage but a proof of love for humankind. He came down to you, not to remain below, but to lead you up to himself. Do not deny the descent, lest you lose the ascent. Accept the outrage that has brought forth glory for you. The nature was not outraged; rather, grace bestows good things on you. For your sake, the outraged servant, the Master ### Translation notes - The opponent's words are Theodotus's representation of Nestorius's position; translated as written. ### Citation (SBL) Theodotus of Ancyra, Hom. 71.2 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/71-2). ## Theodotus, ACO I.1.2, homily 71.3 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-71-3 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Humanity ran away from its good Master into sin; God, not willing to lose his possession, came to the runaway not in terrifying majesty but humbly. ### Greek text της όβρίίεταΐ' τά σά άνέλαβεν, έπειδή σύ τά έκείνου κατέλιπες. άπεδράσαμεν ήμεΐς άγαθοΰ δεσπότου" ούκ ήνέγκαμεν τήν παρά του δεσπότου δεδομένην χάριν' πρόχρεων τήν άπόλαυσιν του παραδείσου έλάβομεν' τον νόμον παρετρώσαμεν · τον νομοθέτην παρέβημεν'τώι έχθρώι έπείσθημεν' έξεπέσαμεν της τιμής. εις τον περίγειον τόπον τούτον ό δραπέτης διήγεν' ούκ άνένευσε προς τον δεσπότην' ή ήδονή κάτω κατείχε τον φυγάδα · ή αμαρτία δεσμώτην είχε τον δραπέτην · άπέγνω της ήμών διανοίας ως ού δυναμένης άνανεΰσαι προς θεόν. τί ούν; ή έμή βραδυτής Ζημιώσει θεόν τό κάλλιστον κτήμα, τον άνθρωπον; αλλ' ούκ ήνέσχετο τοΰτο ό τών δλων θεός' ούδέ γάρ έδει φθόνον κρατεΐν δεσποτικής χάριτος ουδέ τήν τοΰ θεου δωρεάν έδει νικάσθαι υπό της έπιβουλής τοΰ διαβόλου. τί ούν ό δεσπότης ποιεί; παραγίνεται προς τον δραπέτην' ό γάρ δούλος προς έκεΐνον ίέναι ούκ ήδύνατο. παραγίνεται προς τον οίκέτην, ούκ έν άΕιώματι δεσποτικώι, ούκ αγγέλων δορυφορίαν προαποστέλλων, ούκ αρχαγγέλων κινών φάλαγγας, ού πυρ κινών, ού στοιχεία σαλεύων" τοΰτο γάρ ήν φυγάδα ποιήσαι τόν δραπέτην' άλλά παραγίνεται άγρεΟσαι τον φυγάδα βουλόμενος, κατασχεΐν τό ϊδιον κτήμα θέλων. ού σοβεί τώι φαινομένωι άλλά προς όμιλίαν έκκαλεΐται τήι ### English translation (Claude) is outraged; he took up what is yours, since you abandoned what is his. We ran away from a good Master; we did not bear the grace given by the Master; we took the enjoyment of paradise as an advance; we wounded the law; we transgressed against the Lawgiver; we obeyed the enemy; we fell from honour. The runaway lived in this earthly place; he did not look up to the Master; pleasure held the fugitive down below; sin kept the runaway a prisoner; it despaired of our mind, as unable to look up to God. What then? Will my slowness deprive God of his finest possession, man? But the God of all did not endure this; for envy ought not to prevail over the Master's grace, nor ought God's gift to be defeated by the devil's plotting. What then does the Master do? He comes to the runaway, for the slave could not go to him. He comes to the servant, not in a master's dignity, not sending ahead an escort of angels, not setting phalanxes of archangels in motion, not moving fire, not shaking the elements; for that would have made the runaway flee. But he comes wishing to catch the fugitive, wanting to keep hold of his own possession. He does not frighten by what is seen, but calls to converse by the ### Translation notes - 'As an advance' renders πρόχρεων, whose sense here is uncertain. ### Citation (SBL) Theodotus of Ancyra, Hom. 71.3 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/71-3). ## Theodotus, ACO I.1.2, homily 71.4 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-71-4 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Paul's 'Christ Jesus' names the one born of the virgin; one who divides Christ into slave and master makes the single name empty. The Son, equal with God by nature, could humble himself without loss. ### Greek text εύτελείαι του προσώπου. γίνεται σύνδουλος, ίνα άναδειχθήι δεσπότης. διά τοΰτο γάρ και ό μέγας άπόστολος έλεγεν' τοΰτο φρονείτω έκαστος έν ΰμΐν δ και έν Χριστώι Ίησοΰ . Ίησοΰν ένταΰθα λέγει' είπέ τίνα; ή μήτηρ ϊθετο τήν προσηγορίαν τώι βρέφει' καλέσεις γάρ τό δνομα αύτοΰ Ίησοΰν . ποΰ ό διαιρών τόν Χριστόν; ποΰ ό τό μυστηριον ήμών όμωνυμίαν έργασάμενος και Χριστόν μέν ίνα λέγων, δύο δέ ύποτιθέμενος, τόν μέν δοΰλον, τόν δέ δεσπότην, τόν μέν πάσχοντα, τόν δέ μή πάσχοντα; τίς δνησις της μιας προσηγορίας, δύο κειμένων πραγμάτων; τοΰτο φρονείτω έκαστος έν ύμΐν δ και έν Χριστώι 'Ιησού. ΊησοΟν λέγει τούτον τον όρώμενον δν οΰτως έκάλεσεν ή παρθένος. τούτο φρονείτω έκαστος έν ύμΐνδ και έν Χριστώι 'Ιησού, τί γαρ έφρονήσαμεν έν Χριστώι Ιησού; δς έν μορφήι θεού υπάρχων ούχ άρπαγμόν ήγήσατο το εϊναι ϊσα θεώι. τί έστι το λεγόμενον; ό έΕ αρπαγής έλευθερίαν λαβών ούδέν δουλικόν υπομένει, ίνα μη πρόκριμα τήι έλευθερίαι ποιήσηι. τί ουν αυτός · έπειδή τηι φύσει δεσπότης ήν, ούχ άρπαγμόν ήγήσατο τό είναι ϊσα θεώι· το γαρ της οικονομίας ούδέν έβλαψε τήν θεότητα. δς έν μορφήι θεού υπάρχων ούχ ### English translation (Claude) lowliness of his appearance. He becomes a fellow servant, so that he may be shown to be Master. For this reason the great apostle too said: 'Let each of you have this mind which was also in Christ Jesus.' Here he says 'Jesus'. Whom, tell me? His mother gave the name to the infant: 'For you shall call his name Jesus.' Where is the one who divides Christ? Where is the one who has made our mystery a matter of a shared name, saying one Christ but supposing two, the one a slave and the other a master, the one suffering and the other not suffering? What benefit is there in the one name if two realities lie under it? 'Let each of you have this mind which was also in Christ Jesus.' He says 'Jesus' of this one who is seen, whom the virgin named so. 'Let each of you have this mind which was also in Christ Jesus.' For what did we think in Christ Jesus? 'Who, being in the form of God, did not count being equal with God a thing to be seized.' What is being said? One who has taken his freedom by seizure endures nothing servile, lest he bring his freedom into question. What then does he do? Since he was Master by nature, he did not count being equal with God a thing to be seized; for the economy did no harm to the Godhead. 'Who, being in the form of God, did not ### Scripture references - Phil 2:5: quotation, high confidence - Phil 2:6: quotation, high confidence - Luke 1:31: quotation, high confidence ### Translation notes - Phil 2:5–6 (the apostle's text reads 'among you'); Luke 1:31 (said to Mary). ### Citation (SBL) Theodotus of Ancyra, Hom. 71.4 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/71-4). ## Theodotus, ACO I.1.2, homily 71.5 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-71-5 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: God suffered not in his nature but by uniting himself to what can suffer; John, whose relic Ephesus holds, sums up all piety in 'The Word became flesh'. ### Greek text άρπαγμόν ήγήσατο τό είναι ϊσα θεώι, αλλ' έαυτόν έκένωσεν. είπέ μοι τήν του μονογενούς κένωσιν. εί μη τά ανθρώπινα πέπονθε, πού έκενώθη; δταν δέ λέγω πεπονθέναι θεόν, φυλάττων τήν φύσιν απαθή λέγω· πάθος γαρ περιήψε θεώι ού φύσις παθητή, άλλ' ή προς τό παθητόν ένωσις. έπειδή γαρ ό φιλάνθρωπος δεσπότης συμπαθήσαι προέθετο τώι οίκέτηι, είχε δέ τήν φύσιν απαθή, ένώσας έαυτώι τό παθητόν τον σκοπόν άνεπλήρωσεν. ούτως παραγέγονεν ό δεσπότης, ούτως έπέστη τώι φυγάδι, ως σύνδουλος φαινόμενος και ως δεσπότης εύεργετών, μορφήν δούλου δεικνύς και χάριν δεσπότου χαριίόμενος, πεινών ως δούλος και άρτους πηγάζων ως θεός, κοπιών ως άνθρωπος και έπΐ νώτου θαλάσσης βαδίζων ώς θεός, ύποστελλόμενος τον σταυρόν ώς άνθρωπος, και γαρ τοις πάθεσιν έπιστούτο τό φαινόμενον και τοις θαύμασιν έδείκνυ τον κρυπτόμενον. οΰτως φανείς ώς άνθρωπος ήμάς απαντας εις τήν οικειότητα συνήγαγεν. Ίωάννην ήμΐν διδάσκαλον έπέστησε, τον υίόν της βροντής, τον χαρισάμενον τήιδε τήι μητροπόλει τό κοινόν τής οικουμένης κειμήλιον, τον έν ένι στίχωι πάσαν έκθέμενον τήν εύσέβειαν' ό λόγος γάρ φησιν, σάρΕ έγένετο. ό ών έγένετο σάρί, ών μέν δια τήν φύσιν, έγένετο δέ δια τήν οίκονομίαν" δι' ου και μεθ' ου τώι πατρί ή δό£α και τό κράτος συν τώι άγίωι πνεύματι είς τους αιώνας. αμήν. ### English translation (Claude) count being equal with God a thing to be seized, but emptied himself.' Tell me the emptying of the Only-begotten. If he did not undergo human things, in what was he emptied? But when I say that God suffered, I say it keeping the nature impassible; for it was not a passible nature that attached suffering to God, but the union with what is passible. For since the loving Master resolved to suffer with his servant, yet had an impassible nature, by uniting to himself what is passible he fulfilled his purpose. So the Master came, so he came upon the fugitive: appearing as a fellow servant and doing good as Master, showing the form of a servant and bestowing the grace of a Master, hungering as a slave and making loaves spring forth as God, weary as a man and walking on the back of the sea as God, shrinking from the cross as a man. For by the sufferings he gave assurance of what was seen, and by the miracles he showed the one who was hidden. Thus, appearing as a man, he gathered us all into kinship with him. He set John over us as teacher, the son of thunder, who has bestowed on this metropolis the common treasure of the world, who set out the whole of piety in a single line: 'The Word,' he says, 'became flesh.' The one who is became flesh: he is by his nature, and he became by the economy. Through whom and with whom be glory and power to the Father, with the Holy Spirit, forever. Amen. ### Scripture references - Phil 2:7: quotation, high confidence - John 1:14: quotation, high confidence - Mark 3:17: allusion, high confidence - Matt 14:25: allusion, medium confidence - Matt 26:39: allusion, medium confidence - Matt 14:19: allusion, low confidence ### Translation notes - Phil 2:6–7; John 1:14; Mark 3:17 ('son of thunder'). The 'common treasure' is John's tomb at Ephesus. - The contrasts recall Matt 4:2, 14:19, 14:25, 26:39, John 4:6. ### Citation (SBL) Theodotus of Ancyra, Hom. 71.5 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/71-5). ## Theodotus, ACO I.1.2, homily 72.0 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-72-0 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Title of Theodotus's Nativity homily, read at the Council of Ephesus. ### Greek text θεοδότου έπισκόπου Αγκύρας είς τήν γένναν του σωτήρος άναγνωσθεΐσα έν τήι συνόδωι έπι τού έπισκόπου Κυρίλλου ### English translation (Claude) Homily of Theodotus, bishop of Ancyra, on the birth of the Saviour, read in the synod under Bishop Cyril ### Citation (SBL) Theodotus of Ancyra, Hom. 72.0 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/72-0). ## Theodotus, ACO I.1.2, homily 72.1 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-72-1 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The feast celebrates God's manifestation: the invisible and unknowable God took a visible, tangible nature so that he could be known. ### Greek text Λαμπρά τής παρούσης έορτής ή ύπόθεσις και κοινήν σωτηρίαν τοις άνθρώποις κομίζουσα, λαμπρός δέ και ό παρών σύλλογος, εύχαρίστως τήν χάριν υποδεχόμενος, και δέδοται δαψιλής ή χάρις τοις μετ' εύχαριστίας αύτήν ύποδεχομένοις" τοσούτον γάρ τό μέτρον τής δωρεάς παρέχεται δσον τό μέγεθος τής ευχαριστίας έστι τών κομιίομένων τήν χάριν, ώς δταν λαβών δωρεάν εύχαριστήις τώι δεδωκότι, ούκ άντέδωκας υπέρ ών έλαβες, δέΗασθε τήν χάριν, λαμπράν ήμΐν ταύτην τήν πανήγυριν έπιδείΕαντες. ύπόθεσις δέ της έορτής έμφάνεια θεοΰ προς άνθρώπους έστίν, έπιδημία του άεϊ παρόντος, έπιστασία τοΰ πάντα πληρουντος, έποψία του πάντα όρώντος. εις τά ίδια ήλθε, φησί, και οί ίδιοι αυτόν οό παρέλαβον, μάλλον δέ έν τώι κόσμωι ήν και ό κόσμος δι' αύτοΰ έγένετο, και ό κόσμος αυτόν ουκ £γνω. άλλ' ού της των ανθρώπων κατηγορίας ή άγνοια αυτη. διά γαρ θειότητα φύσεως ανέφικτος λογισμοΐς άνθρωπίνοις έστΐν ό θεός· ού πέφυκε γαρ νούς ανθρώπων αύτόν καθοράν. διαδιδράσκει των άνθρώπων τον νουν ή θεία φύσις" υψηλότερα τών ήμετέρων έστί λογισμών. Σημιούμεθα ουν έ£ άμείνονος φύσεως θεογνωσίαν, δπερ 'ίνα μη γένηται, άναλαμβάνει φύσιν όρωμένην ό αόρατος, δέχεται σώμα ψηλαφώμενον ό άφήι μή κρατούμενος. ό αόρατος θεός δρώμενος γίνεται" ό λόγος ψηλαφάται" ό μονογενής του θεου παις συγγενής τών δούλων γίνεται, ίνα μή διαλάθηι τήν γνώσιν τών ανθρώπων ή υπερβαίνουσα τόν άνθρωπον φύσις. ### English translation (Claude) Splendid is the theme of the present feast, bringing common salvation to human beings; splendid too is the present assembly, receiving the grace with thanksgiving; and the grace is given abundantly to those who receive it with thanksgiving. For the measure of the gift is granted in proportion to the greatness of the thanksgiving of those who receive the grace, as when you receive a gift and give thanks to the giver: you have made no repayment for what you received. Receive the grace, then, you who have shown us this splendid festival. The theme of the feast is the manifestation of God to human beings, the sojourn of him who is ever present, the coming of him who fills all things, the visitation of him who sees all things. 'He came to his own,' it says, 'and his own did not receive him'; or rather, 'he was in the world, and the world came into being through him, and the world did not know him.' But this ignorance is not a charge against human beings. For because of the divinity of his nature God is beyond the reach of human reasonings; the mind of man is not of a nature to behold him. The divine nature escapes the mind of human beings; it is higher than our reasonings. We are therefore deprived of the knowledge of God because of his superior nature; and so that this may not happen, the invisible one takes on a visible nature, and the one not held by touch receives a body that can be touched. The invisible God becomes seen; the Word is touched; the only-begotten Child of God becomes kin to the slaves, so that the nature that surpasses man may not escape the knowledge of human beings. ### Scripture references - John 1:11: quotation, high confidence - John 1:10: quotation, high confidence - 1 John 1:1: echo, medium confidence ### Translation notes - John 1:11, 1:10. The sentence about thanksgiving and repayment is obscure in the digital text; translated by sense. ### Citation (SBL) Theodotus of Ancyra, Hom. 72.1 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/72-1). ## Theodotus, ACO I.1.2, homily 72.2 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-72-2 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The burning bush that was not consumed prefigured the virgin who gave birth without losing her virginity; God is not outraged by the lowly things he took on to save us. ### Greek text και μή νομίσηις άλλότριον θεοΰ τόν υίόν γεγενημένον. πάλαι γαρ ή θεοΰ παρουσία προεμελετάτο, τοις τύποις άει τοις άνθρωπίνοις έγνώσθη φαινόμενος, υλαις κεχρημένος όράσθαι παρ' ήμών δυναμέναις. Έπει παρίτω Ιουδαίος εις μέσον" παρίτω ό διαπιστών τήι του θεοΰ έμφανείαι φανείσηι τοις άνθρώποις έν ανθρώπου φύσει. λεγέτω μοι, πώς Μιυυσής είδε θεόν; τήν φύσιν είδε τήν άόρατον; ουδαμώς. ανέφικτος γαρ αυτη λογισμοΐς άνθρωπίνοις. πώς δέ ειδεν; είπέ" έκ της βάτου άναπτόμενον πΰρ και τήν βάτον ού φθεΐρον. διά τί ουν άπιστεΐς τώι έκ παρθένου γεγεννημένωι και τήν παρθενίαν μή φθείραντι; ή σύ μέν ακούων δτι έκ βάτου φθέγγεται θεός και λέγει Μωυσήι έγώ ό θεός Αβραάμ και ό θεός Ισαάκ και ό θεός Ιακώβ και δτι πεσών Μωυσής προσκυνεί, πιστεύεις, ού λογιζόμενος το πΰρ τό όρώμενον, αλλά θεόν τόν φθεγγόμενον" δταν δέ μήτρας παρθενικής μνημονεύσω, βδελύσσηι και άποστρέφηι; τί γαρ εύτελέστερον, είπε, βάτος ή μήτρα παρθενική καθαρά ιοιο χών αμαρτίας παθών; ουκ οιδας δτι τά αρχαία μελέτη τών νεωτέρων καΐ τών νυν γενομένων έστί; τά γάρ μυστήρια προτυποΰνται διά τών παλαιών. διά τοΰτο βάτος άνάπτεται, πΰρ φαίνεται και τά πυρός ούκ ένεργεΐ ουτε μήν κολάίει. άρα έν τήι βάτωι ούχ όράις τήν παρθένον; άρα έν τώι πυρι ού βλέπεις φιλανθρωπίαν του παραγενομένου; ό κριτής έν τοις κρινομένοις, και κρίσις ού γίνεται' ό δικαστής έν τοις καταδίκοις, και ούδαμοΰ τιμωρία" ό κριτής έπέστη, άλλ' ού κρίνων άλλά διδάσκων, ού καταδικάΖων άλλ' ίατρεύων. όράις πώς έκεΐνο τό ήμερον πυρ τήν ώδε φιλανθρωπίαν έμήνυσε; μή θαυμάσηις εί διά μήτρας παρθενικής θεός ών τίκτεται· ουδέν γάρ υβριν ήγεΐται θεός δ πρόΕενον σωτηρίας άνθρώποις έστίν. σύ δέ μοι μή ούτως ευτελή την του θεοΟ φύσιν υπολάβηις, ώς και έφικτήν υβρεσι γενέσθαι ποτέ. ουδέν γάρ ών εϊλετο δι' ήμάς ευτελών, ΰβρίϊει την φύσιν έκείνην, οίκειοΟται δέ τά έλάττονα, 'ίνα σώσηι τήν φύσιν τήν ήμετέραν. δταν ούν τά μέν ευτελή την του μακαρίου ΘεοΟ φύσιν μή ύβρίέηι σωτηρίαν τε όνθρώποις έργάίηται, & ### English translation (Claude) And do not think the Son who was born a stranger to God. For long ago the coming of God was being rehearsed: he was known appearing ever in human figures, using materials that could be seen by us. Let the Jew, then, come forward into the midst; let him come forward who disbelieves the manifestation of God that appeared to human beings in human nature. Let him tell me: how did Moses see God? Did he see the invisible nature? By no means, for it is beyond the reach of human reasonings. How then did he see? Tell me: fire kindled from the bush and not destroying the bush. Why then do you disbelieve the one born of a virgin and not destroying her virginity? When you hear that God speaks from a bush and says to Moses, 'I am the God of Abraham and the God of Isaac and the God of Jacob,' and that Moses falls down and worships, you believe, reckoning not the fire that is seen but God who speaks; but when I mention a virgin womb, do you loathe it and turn away? What is lowlier, tell me: a bush, or a pure virgin womb, free of the passions of sin? Do you not know that the ancient things are a rehearsal of the newer ones, of those that have now come to pass? For the mysteries are prefigured through the old. That is why a bush is kindled, fire appears and does not do what fire does, nor does it punish. Do you not see the virgin in the bush? Do you not see in the fire the love for humankind of the one who came? The judge is among those being judged, and no judgment takes place; the judge is among the condemned, and nowhere is there punishment. The judge came, but not to judge, rather to teach; not to condemn, but to heal. Do you see how that gentle fire revealed the love for humankind shown here? Do not wonder if God, being God, is born through a virgin womb; for God considers nothing an outrage that procures salvation for human beings. But do not suppose God's nature so lowly that it could ever come within reach of outrage. For none of the lowly things he chose for our sake outrages that nature; he makes the lesser things his own in order to save our nature. When, then, lowly things do not outrage the nature of the blessed God and work salvation for human beings, ### Scripture references - Exod 3:2: allusion, high confidence - Exod 3:6: quotation, high confidence ### Translation notes - Exod 3:2–6. The address to 'the Jew' is Theodotus's rhetorical figure; translated as written. - The phrase 'free of the passions of sin' is damaged in the digital text; translated by sense. ### Citation (SBL) Theodotus of Ancyra, Hom. 72.2 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/72-2). ## Theodotus, ACO I.1.2, homily 72.3 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-72-3 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The virgin's remaining a virgin shows that the one born is God; God appeared as man so that we might approach our judge as a kinsman. ### Greek text πώς έρεΐς τά αϊτια τής ήμών σωτηρίας ύβρεως πρόξενα θεώι γεγονέναι; ώφθη τοίνυν θεός σήμερον διά παρθένου και ή παρθένος έμεινε παρθένος και μήτηρ έγένετο. ό γάρ αφθαρσίας πρόξενος φθοράν ούκ έργάίεται· ό ποιητής άθανασίας ουδέν διέφθειρεν. Επειδή δέ και Φωτεινός ψιλόν άνθρωπον λέγει τον γεγεννημένον, ΘεοΟ μή λέγων είναι τον τόκον, καί τόν έκ μήτρας προελθόντα άνθρωπον υποτίθεται διηιρημένον ΘεοΟ, λεγέτω μοι νυν πώς φύσις ανθρωπινή διά μήτρας παρθενικής τικτομένη τήν παρθενίαν τής μητρός έφύλαέεν άφθορον. ούδενός γάρ ανθρώπου μήτηρ παρθένος μεμένηκεν. όράις πώς διττήν ίννοιαν περί του τεχθέντος παρέχει μοι τό γεγενημένον; εί μέν γάρ καθ' ήμάς έτέχθη, άνθρωπος ήν' εί δέ τήν μητέρα παρθένον έφύλαζε, θεός ό τεχθεις τοις εύ φρονοΰσι γνωρίζεται. θεός γάρ έπεδήμησε τώι κόσμωι, ου τόπον Ικ τόπου μεταβάς, άλλά φύσιν περιθέμενος τήν έμήν καί, ώς ειπον, όφθήναι θελήσας ό τήν φύσιν όόρατος, ώστε ούκ Ισχεν άρχήν του είναι θεός έκ τοΟ τόκου, άλλά του φανήναι άνθρώποις. έπειδή γάρ θεός ήν, άνθρωπος γενέσθαι προείλετο διά φιλανθρωπίαν την περί ήμάς, 'ίνα ήμεΐς τόν κριτήν ώς συγγενή περιπτυΕώμεθα, 'ίνα έχωμεν θαρρεΐν οί έ£ οικείων κατορθωμάτων παρρησίαν ούκ έχοντες. έπι γάρ του βήματος άχθέντες οί έΕ οικείων αρετών μή παρρησιαέόμενοι ώς έκ συγγενους ίδιου καρπούνται τήν παρρησίαν. τί ουν; έπιδημεΐ θεός ώς άνθρωπος, ού τόπον έκ τόπου αμείβων, άλλά τήν άόρατον φύσιν έπιδεικνύς όρατήν και όφθείς ώς άνθρωπος και συγγενής άνθρώποις φανείς, καθώς καί ό ευαγγελιστής άνακηρύττει λέγων δτι ό λόγος σάρ£ έγένετο. ### English translation (Claude) how will you say that the causes of our salvation have become occasions of outrage to God? God, then, was seen today through a virgin, and the virgin remained a virgin and became a mother. For the giver of incorruption does not work corruption; the maker of immortality destroyed nothing. And since Photinus says that the one born is a mere man, not saying that the birth is God's, and supposes that the man who came forth from the womb is divided from God, let him tell me now how a human nature, born through a virgin womb, kept the mother's virginity incorrupt. For no man's mother has remained a virgin. Do you see how what happened gives me a twofold understanding of the one born? If he was born as we are, he was a man; but if he kept his mother a virgin, the one born is recognized by those of sound mind as God. For God came to dwell in the world, not passing from place to place, but putting on my nature, and, as I said, he who is invisible in nature wished to be seen. So he did not have from his birth the beginning of being God, but of appearing to human beings. For since he was God, he chose to become man through his love for us, so that we might embrace the judge as a kinsman, so that we who have no boldness from our own good deeds might have confidence. For those brought before the judgment seat who cannot speak boldly from their own virtues gain boldness as from a kinsman of their own. What then? God sojourns as man, not exchanging one place for another, but showing the invisible nature as visible, seen as a man and appearing as kin to human beings, as the evangelist too proclaims, saying, 'The Word became flesh.' ### Scripture references - John 1:14: quotation, high confidence ### Translation notes - Photinus (d. ca. 376), who held that Christ was a mere man, stands here for the position Theodotus opposes at Ephesus. - John 1:14. ### Citation (SBL) Theodotus of Ancyra, Hom. 72.3 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/72-3). ## Theodotus, ACO I.1.2, homily 72.4 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-72-4 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The manner of the incarnation, like the healing of the man born blind with clay, is a wonder beyond reason; we should believe that it happened and leave the how to God. ### Greek text Και πώς, φησίν, ό λόγος σάρΗ έγένετο; πώς δυνατόν τόν θεόν λόγον γενέσθαι άνθρωπον; έρωτάις τόν τρόπον των του ΘεοΟ θαυμάτων; εί έφικτόν ήν ήμΐν τό ακατάληπτον τοΟ λόγου, ούκ ήν θαΟμα, άλλά κατά φύσιν πράγμα' εί δέ θαΰμα καί σημεΐον τό γεγενημένον, παραχωρεί τόν λόγον τώι θαυματουργουντι δεσπότηι. δτι γάρ έγένετο, γνώναί σε βούλομαι και τό έκ τοΟ γενομένου κέρδος τήι πίστει καρπώσασθαι· πώς δέ γέγονε, τώι ένεργοΟντι παραχώρει. ή σύ τώι μέν ίατρώι πιστεύεις προστάττοντι καί ού περιεργάίηι τόν τρόπον τής θεραπείας, πιστεύων τήι τέχνηι τήν σαυτοΰ σωτηρίαν, άλλ' ουδέ άλλος τις άτεχνος ών τον του τεχνίτου περιεργάζεται τρόπον, άλλα γνωρίζει μέν τό γενόμενον, τον δέ τρόπον τήι τέχνηι παραχωρεί' σύ δέ πάντων τών υπό θεοΰ τεθαυματουργημένων τους λόγους έπιζητέϊς ώς χρήιζων τών λόγων, ίνα τά αυτά τώι θεώι θαυματουργήσηις και σύ; άλλ' δπερ έλεγον, και νυν λέγω" πράγματος ου τον λόγον έπιγινώσκομεν, τούτου ή φύσις ου θαΰμά έστιν ουδέ σημεΐον. τοιούτον τί έστιν δ λέγω. οίκοδόμος κτίζει οίκον τον λόγον γινώσκομεν, τάς ΰλας συντεθείσας γνωρίζομεν, λέγειν τό γεγενημένον δυνάμεθα, ει και δι' άτεχνίαν ένεργεΐν ούκ έσμέν ικανοί. έπλασε τώι έκ γενετής τυφλώι οφθαλμούς ό μονογενής έκ πηλού· τούτο υπέρ λόγον εστί τον ήμετερον" θαύμα καλείται λογισμοΐς άνθρώπων ούκ έρευνώμενον' σημεΐον καλείται υπέρ τήν συνήθη φύσιν γεγενημένον. και δτι μέν έγένετο, ϊσμεν, τον δέ τρόπον λέγειν ούκ έχομεν. έκ πηλού μέν γάρ κέραμος και πλίνθος κατασκευάζεται, ούκ οφθαλμών εύγένεια πλάττεται, ούχ υμένες λεπτοί γίνονται, ούχ οράσεως ποικιλία συνίσταται, ού περιφερείας άκρίβεια μετά τοσαύτης εύχροίας τορνεύεται. πηλός ού πέφυκεν εις οφθαλμών εύγένειαν άνάγεσθαι. ούκοΰν δπερ ή φύσις τής γης ούκ έπιδέχεται, ού γάρ πέφυκεν έπιδέχεσθαι οφθαλμού τήν ίδέαν, ταύτην έδέΕατο του θαυματουργοΰντος πρός τό έαυτου θέλημα τήν φύσιν έλκύσαντος, ούκ αύτοΟ δουλεύοντος τώι λόγωι τής φύσεως. μηκέτι ουν είς άσθένειαν άνθρωπίνης κατάπιπτε φύσεως μηδέ λέγε" πώς άνθρωπου φύσις έχώρησε τόν θεόν; πώς θεός γέγονεν άνθρωπος ; πώς θεός λόγος σάρΕ όρωμένη γεγένηται; άλλ' δτι μέν γέγονε, πίστευε, ### English translation (Claude) 'And how,' he says, 'did the Word become flesh? How is it possible for God the Word to become man?' Do you ask the manner of God's wonders? If the incomprehensibility of the Word were within our reach, it would not be a wonder but a natural matter; but if what happened is a wonder and a sign, leave the explanation to the wonder-working Master. That it happened I want you to know, and to reap by faith the gain from what happened; how it happened, leave to the one who did it. Do you trust the physician when he gives orders and not busy yourself about the manner of the treatment, entrusting your own salvation to his art? Nor does anyone else unskilled busy himself about the craftsman's manner; he recognizes what is done and leaves the manner to the art. Yet you seek the reasons for all the wonders God has worked, as though you needed the reasons so that you too might work the same wonders as God? But what I said before, I say now too: a thing whose reason we recognize is not, in its nature, a wonder or a sign. What I mean is something like this: a builder builds a house; we know the reason, we recognize the materials put together, we can describe what has been made, even if through lack of skill we are not able to do it ourselves. The Only-begotten fashioned eyes for the man blind from birth out of clay: this is beyond our reason; it is called a wonder, not being searched out by human reasonings; it is called a sign, having happened beyond the usual nature. And that it happened we know, but we cannot tell the manner. For from clay pottery and brick are made; the fine make of eyes is not fashioned from it, thin membranes are not formed, the variety of sight is not composed, the exact roundness with such fair colour is not turned. Clay is not by nature able to be raised to the fine make of eyes. So what the nature of the earth does not admit (for it is not of a nature to admit the form of an eye), this form it received when the wonder-worker drew its nature toward his own will, not himself serving the reason of nature. No longer, then, fall back on the weakness of human nature, and do not say: How did the nature of man contain God? How did God become man? How did God the Word become visible flesh? But believe that he did become so, ### Scripture references - John 9:6: allusion, high confidence - John 1:14: quotation, high confidence ### Translation notes - John 9:1–7; John 1:14. ### Citation (SBL) Theodotus of Ancyra, Hom. 72.4 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/72-4). ## Theodotus, ACO I.1.2, homily 72.5 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-72-5 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Theodotus prepares an example from human speech, explaining that Scripture calls the Son 'Word', 'Son', and 'radiance' to guard against blasphemous understanding. ### Greek text τόν δέ τρόπον είδέναι δός τώι πεποιηκότι. ει δέ θέλεις και έ£ υποδείγματος σαφηνίσαι τό προκείμενον, έγώ δείΕω σοι πώς τό άσώματον σωματουται, τό άόρατον όράται, τό άψηλάφητον ψηλαφάται, ού τήι οϊκείαι φύσει μεταβληθέν, άλλ' άναλαβόν σχήμα όρώμενον και ψηλαφώμενον. ό λόγος ούτος ό προφορικός, ό τών άνθρώπων φημί, ώι κεχρημένοι άλλήλοις τε συγγινόμεθα και τά ένθύμια άλλήλοις έρμηνεύομεν, λόγος έστιν ούχ δρώμενος, άλλ' ούδέ χειρι ψηλαφώμενος, άκοήι δέ μόνον ένηχούμενος. άλλ' έπειδάν τόν προφορικόν λόγον υπόδειγμα του ένυποστάτου θεού λόγου φέρω, μή νομίσηις με προφορικόν λέγειν τόν θεόν λόγον" άπαγε. λόγος γάρ εϊρηται ό μονογενής έρμηνευούσης τής θείας γραφής τό άπαθές αύτου τής γεννήσεως, έπειδή και νους άνθρώπων άπαθώς τίκτει τόν λόγον. διά τοΰτο δπου μέν υίόν αύτόν προσαγορεύει τοΰ πατρός, δπου δέ λόγον ονομάζει, έτέρωθι απαύγασμα καλεί ή θεία γραφή, έκαστον τούτων τών ονομάτων περί αύτου λέγουσα, ίνα νοήις τά περί Χριστού λεγόμενα βλασφημίας έκτός. άλλοτε γάρ άλλαις περί αύτου προσηγορίαις έχρήσατο, ήρμοσμένην δόΕηι θεοΰ τήν διδασκαλίαν ποιήσασθαι θέλουσα. ### English translation (Claude) and leave knowing the manner to the one who did it. And if you wish to make the matter clear by an example too, I will show you how the bodiless is embodied, the invisible is seen, the intangible is touched, not changed in its own nature, but taking on a form that is seen and touched. This spoken word, I mean that of human beings, which we use to associate with one another and to interpret our thoughts to one another, is a word not seen, nor touched by the hand, but only sounding in the hearing. But when I bring the spoken word as an example of the subsistent God the Word, do not think that I call God the Word a spoken word: away with it! For the Only-begotten is called the Word because the divine Scripture is interpreting the impassibility of his generation, since the mind of human beings too begets its word impassibly. That is why the divine Scripture sometimes addresses him as Son of the Father, sometimes names him Word, and elsewhere calls him radiance, saying each of these names of him so that you may understand what is said of Christ without blasphemy. For at different times it used different titles for him, wishing to make its teaching fitting for the glory of God. ### Scripture references - Heb 1:3: allusion, high confidence ### Translation notes - Heb 1:3 ('radiance'). ### Citation (SBL) Theodotus of Ancyra, Hom. 72.5 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/72-5). ## Theodotus, ACO I.1.2, homily 72.6 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-72-6 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: 'Son' shows sameness of essence, 'Word' the impassibility of the generation, and 'radiance' the Son's eternal coexistence with the Father. ### Greek text οίόν τί έστιν ο λέγω" υίόν καλεί τοΰ πατρός τόν μονογενή, τό όμοούσιον παραστήσαι τήι δόΕηι θελήσασα. έπειδή γάρ ό σος υίός τής αύτής σοι φύσεως γεγένηται, βουλόμενος ό λόγος δεΐΕαι μίαν ούσίαν πατρός και υίοΰ λέγει υίόν τοΰ πατρός τόν έΕ αύτου γεγεννημένον μονογενή. είτα έπειδή γέννησις και υίός έφ' ημών εμφασιν παρέχει τοϋ κατά την γέννησιν πάθους, τούτον τον υίόν προσαγορεύει και λόγον, το απαθές τής γεννήσεως τώι όνόματι τούτωι δηλών. αλλ' έπειδή πατήρ τις γενόμενος ώς άνθρωπος όμολογουμένως πρεσβύτερος του ιδίου υίου έπιδείκνυται, παρεχούσης της προσηγορίας αύτής προεπινοεΐν του υίου τον πατέρα, ίνα μη αυτό και έπί της θείας φύσεως ύπολάβηις, συνυπάρχοντα δέ τον μονογενή τώι πατρι νοήσηις διηνεκώς, απαύγασμα καλεί τον μονογενή του πατρός. το γαρ απαύγασμα τίκτεται μέν έΕ ηλίου, ουδαμώς δέ νοείται του ηλίου μεταγενέστερον, αλλ' άφ' ουπερ ήλιος, έκ τότε και του ηλίου τικτόμενον τό απαύγασμα νοοΰμεν. τό oöv συνυπάρχειν άει τώι πατρί τόν υίόν μηνυέτω σοι το απαύγασμα· τό απαθές τής γεννήσεως δηλούτω ό λόγος· τό όμοούσιον ό υιός γνωριζέτω. ### English translation (Claude) What I mean is something like this. It calls the Only-begotten Son of the Father, wishing to present to his glory that he is of the same essence. For since your son is born of the same nature as you, the word of Scripture, wishing to show one essence of Father and Son, calls the Only-begotten, begotten from him, Son of the Father. Then, since birth and a son among us give an impression of the passion that attends birth, it also addresses this Son as Word, showing by this name the impassibility of his generation. But since one who has become a father, as a man, is admittedly shown to be older than his own son, the very title leading us to think of the father before the son, so that you may not suppose this in the case of the divine nature too, but may understand the Only-begotten as coexisting with the Father always, it calls the Only-begotten the radiance of the Father. For radiance is born from the sun, but is in no way thought to be later than the sun; rather, from the moment there is a sun, from then we understand the radiance too as born from the sun. Let 'radiance', then, show you that the Son always coexists with the Father; let 'Word' show the impassibility of the generation; let 'Son' make known that he is of the same essence. ### Scripture references - Heb 1:3: allusion, high confidence ### Translation notes - 'Of the same essence' renders τὸ ὁμοούσιον. Heb 1:3. - A block of the editor's critical apparatus printed in the middle of this section is removed. ### Citation (SBL) Theodotus of Ancyra, Hom. 72.6 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/72-6). ## Theodotus, ACO I.1.2, homily 72.7 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-72-7 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: As a spoken word becomes visible when written on paper without beginning to exist then, so the eternal Word, begotten of the Father, became visible when born of the virgin. ### Greek text Άλλ' έπανέλθωμεν έπί τό προκείμενον και τοΰ σήμερον τεχθέντος θεου λόγου δηλώσωμεν τήν έμφάνειαν και δι' υποδείγματος έπιδείΗωμεν πώς τό τήι φύσει μή όρώμενον όρώμενον γίνεται και τό μή ψηλαφώμενον δια άσώματον φύσιν ευρίσκεται ψηλαφώμενον. ό λόγος τοίνυν ούτος δν προφέρομεν (ώι έν) ταΐς προς αλλήλους δμιλίαις [ώιπερ] κεχρήμεθα, λόγος έστίν ασώματος, ού τήι δψει φαινόμενος, ούχ άφήι ψηλαφώμενος. αλλ' έπειδάν ό λόγος ένδύσηται γράμματα και στοιχεία, φαινόμενος γίνεται, δψει καταλαμβάνεται, άφήι ψηλαφάται. ύπόθου γάρ μοί τινα φθεγγόμενον πρός τινα' μή ό προιών όράται λόγος; μή τήι χειρι ψηλαφώμεν τόν προχεόμενον λόγον; έάν δέ δ είπεν, έν χάρτηι γράψηις, δ πρότερον ούχ έώρας, ύστερον όράις και δπερ ούκ έψηλάφας πρότερον είδος τοΰ λόγου, τοΰτο δια τού χάρτου ψηλαφάις καϊ τών γραμμάτων. τίνος ένεκεν; δτι ό ασώματος λόγος τό σώμα τοΰ χάρτου και τό σχήμα τών στοιχείων ένδέδυται. ούκοΰν έπειδή σαφές τό υπόδειγμα γέγονεν και ύπεμνήσθης τώι ύποδείγματι τώι γινομένωι κατά συνήθειαν, φέρε δείΕωμεν πώς ό μονογενής υιός τοΰ θεοΟ ό θεός λόγος ό προαιώνιος συνών τώι πατρι ασώματος ών την φύσιν άνθρωπου φύσιν οίκειωσάμενος ύστερον έτέχθη δια παρθένου, ούκ αρχήν λαβών του είναι θεός, άλλ' αρχήν λαβών τοΰ φανήναι άνθρωπος, μή γάρ εϊπηις' έπειδή παρά τοΰ πατρός γεγέννηται ό μονογενής, πώς έτέχθη πάλιν έκ παρθένου; έκ τοΰ πατρός γεγέννηται τήι φύσει, έκ παρθένου γεγέννηται δι' οίκονομίαν' έκεΐνο ώς θεός, τούτο ώς άνθρωπος. έπει και ό σος λόγος γέννημά έστι της σής διανοίας, αλλ' έπειδάν τόν λόγον τούτον δν έτεκεν ό σος νοΰς, ένθεΐναι θελήσηις στοιχείοις και γράμμασι και έντυπώσαι βουληθήις τώι χάρτηι, χειρι γράφεις τά γράμματα και τρόπον τινά πάλιν διά τής χειρός τίκτεις τόν λόγον, ού τότε λαβόντα τήν αρχήν τοΰ είναι, δτε διά χειρός έγράφη, ουδέ τότε προελθόντα εις τό είναι, δτε ή χειρ ένετύπου τά γράμματα, άλλ' έκ μέν τοΰ νοΟ γεγέννηται, τοΰ δέ φανήναι τήν άρχήν έκ τής χειρός ό λόγος έδέΕατο ### English translation (Claude) But let us return to the subject, make plain the manifestation of God the Word born today, and show by an example how what by nature is not seen becomes seen, and what is not touched, because of its bodiless nature, is found to be touched. This word, then, which we utter, which we use in our conversations with one another, is a bodiless word, not appearing to sight, not touched by touch. But when the word puts on letters and characters, it becomes visible, it is grasped by sight, it is touched by touch. Suppose someone speaking to another: is the word that goes forth seen? Do we touch with the hand the word that is poured out? But if you write on paper what he said, what you did not see before you later see, and the form of the word that you did not touch before, you touch through the paper and the letters. Why? Because the bodiless word has put on the body of the paper and the shape of the characters. Since, then, the example has become clear and you have been reminded by an example drawn from ordinary experience, come, let us show how the only-begotten Son of God, God the Word, who before the ages was with the Father, being bodiless in nature, made human nature his own and was later born through a virgin, not taking a beginning of being God, but taking a beginning of appearing as man. For do not say: 'Since the Only-begotten was begotten of the Father, how was he born again of a virgin?' He was begotten of the Father by nature; he was born of a virgin by the economy; the former as God, the latter as man. For your word too is an offspring of your mind; but when you wish to set this word which your mind begot in characters and letters and want to imprint it on paper, you write the letters with your hand, and in a way you give birth to the word again through the hand. It did not take the beginning of its being when it was written by hand, nor did it come into being when the hand imprinted the letters; it was born of the mind, but the word received the beginning of its appearing from the hand ### Scripture references - John 1:1: echo, medium confidence ### Translation notes - The editor adds 'which (in)' (ᾧ ἐν) and deletes 'which' (ᾧπερ) in the sentence about conversation; translated accordingly. ### Citation (SBL) Theodotus of Ancyra, Hom. 72.7 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/72-7). ## Theodotus, ACO I.1.2, homily 72.8 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-72-8 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Applying the image: the Father is like the mind, the Son like its word, and the virgin like the hand that makes the word visible; God loathes nothing he made. ### Greek text τυπούσης τά γράμματα. έπει ούν τό υπόδειγμα σαφές και ή εΐκών γνωριμωτάτη γεγένηται, φέρε τώι πρωτοτύπωι έφαρμόσωμεν τήν εικόνα. ώδε νους, έκεΐ νόει πατέρα" ώδε λόγον έκ τοΰ νοΰ γινώσκεις τικτόμενον, έκεΐ λόγον ουσιώδη και ένυπόστατον νόει έκ τοΰ πατρός γεγεννημένον' ώδε χείρα βλέπεις διά γραμμάτων τίκτουσαν λόγον, έκεΐ νόει παρθένον διά του σώματος τόν λόγον ώδίνουσαν, ούχι την άρχήν θεότητι δουσαν διά του τόκου, μή γένοιτο, άλλα τό φανήναι θεόν άνθρώποις γενόμενον άνθρωπον. έγένετο δπερ έγώ, άναγκαίως έτέχθη καθάπερ έγώ, μετά της φύσεως της έμής καΐ τόν έμόν τόκον άναγκαίως αίρούμενος. διά τοΟτο και γέννησιν ώικειώσατο ό θεός λόγος και μητέρα ήσπάσατο την παρθένον και δια μήτρας ήλθε κοσμουμένης τήι παρθενίαι. ούδέν γάρ ών έπλασεν ό θεός βδελύσσεται, έπειδήπερ ουδέν άνάΐιον αύτοΰ τών έργων έγένετο. πάντα καλά και καλά λίαν, έάν ταΟτα ϊδωμεν ώς ό πλάστης ειδε γεγενημένα" θεός τά πάντα δσα έποίησε , και ιδού καλά λίαν. άπαθέσι βλέπε πάντα τοις όφθαλμοΐς, και ώς ό θεός αύτά βλέπεις λίαν καλά. έΕόρισον τό πάθος, και γνωρίσεις την εύγένειαν του γενομένου. ### English translation (Claude) imprinting the letters. Since, then, the example is clear and the image most familiar, come, let us fit the image to the original. Here, the mind: there, understand the Father. Here you know a word born from the mind: there, understand an essential and subsistent Word begotten of the Father. Here you see a hand bringing forth a word through letters: there, understand a virgin bringing forth the Word through her body, not giving the Godhead a beginning through the birth, God forbid! but making God appear to human beings by his becoming man. He became what I am; necessarily he was born as I am, choosing with my nature necessarily my birth as well. That is why God the Word made birth his own, embraced the virgin as his mother, and came through a womb adorned with virginity. For God loathes none of the things he fashioned, since none of his works was unworthy of him. All things are good and very good, if we see them as the Fashioner saw them when they had been made: 'God saw all the things he had made, and behold, they were very good.' Look at all things with eyes free of passion, and like God you see them as very good. Banish passion, and you will know the nobility of what was made. ### Scripture references - Gen 1:31: quotation, high confidence ### Translation notes - Gen 1:31. The verb 'saw' of the quotation is lost in the digital text and is supplied in the translation from the verse quoted. ### Citation (SBL) Theodotus of Ancyra, Hom. 72.8 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/72-8). ## Theodotus, ACO I.1.2, homily 72.9 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-72-9 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Man, with his rational soul and free will, is more precious than the sun or heaven, so it is fitting for God to dwell in him. ### Greek text Τί oöv θαυμαστόν εί έν ίδίωι έργωι και οϊκωι κατεσκήνωσεν ό θεός; σύ δέ λέγεις ά£ίως μεν αύτόν έν ούρανώι κατοικεΐν, άναΕίαν δέ μονήν αύτοΰ τόν άνθρωπον οϊει, κρίνων τά πράγματα ού τήι άληθείαι τών λόγων, άλλά τώι πάθει και τήι προλήψει. τί γάρ ύψηλότερον, είπε μοι, ούρανός ή άνθρωπος; τί θεώι τιμιώτερον, ήλιος ή άνθρωπος; μή γάρ μοι τήι τών στοιχείων πρόσχηις λαμπρότητι μηδέ δια την εΰχροιαν προκρίνηις τήν φύσιν μηδέ τήν έκπηδώσαν μαρμαρυγήν του ήλίου καταπλαγήις μηδέ δτι έγώ δέρμα τε και κρέας ένδέδυμαι κατά τόν θείον Ίώβ, άλλά λογικής ψυχής τήν εύγένειαν σκόπησον. βλέπε τήν άνθρωπου κατασκευήν και θαύμασον τό Ζώιον. νουν έχει πάντων Ζώιων κρατείν τε και άρχειν δυνάμενον" χείρας Ιλαβεν ύπηρετουμένας του νου τήι σοφίαι, δργανα παντοδαπής τέχνης δημιουργά" μόνον τών κτισθέντων πάντων ανάγκης έλεύθερον γέγονε' κύριον γνώμης ίδίας μόνον τόν δνθρωπον Ικτισεν ό θεός. ούχ όράις ήλιον ήναγκασμένους τρέχοντα δρόμους; ού βλέπεις μονοειδή αύτοΰ τήν φοράν; διά τί; έπειδή γνώμης ίδίας ού γέγονε κύριος. συ δέ προέρχηι έλεύθερος, πράττεις δ βούλει, ούκ έχεις άνάγκην ώθοΰσάν σε βίαι, έλεύθερος τήι ψυχήι κατέστης. ήλιος δοΰλος ανάγκης, άνθρωπος δέ τήν γνώμη ν έλεύθερος. τίς ουν άμείνων, είπέ μοι, ό δοΰλος ή ό έλεύθερος; ό υπό Ζυγόν ανάγκης ή ό πάσης άνάγκης άπόλυτος; ούδέν θαυμαστόν ούδέ παράδοΕον ### English translation (Claude) What wonder, then, if God made his dwelling in his own work and house? But you say it is worthy of him to dwell in heaven, and you think man an unworthy abode for him, judging things not by the truth of reasons but by passion and prejudice. For which is higher, tell me, heaven or man? Which is more precious to God, the sun or man? Do not, I beg you, attend to the brightness of the elements, nor prefer that nature for its fair colour, nor be dazzled by the leaping radiance of the sun, nor by the fact that I am clothed in skin and flesh, as the divine Job says; but consider the nobility of the rational soul. Look at the construction of man and admire the creature. It has a mind able to master and rule all creatures; it received hands that serve the mind's wisdom, instruments that fashion every kind of art; alone of all created things it has become free of necessity; man alone God created master of his own will. Do you not see the sun running compelled courses? Do you not see its uniform motion? Why? Because it has not become master of its own will. But you go forth free; you do what you will; you have no necessity thrusting you by force; you have been made free in soul. The sun is a slave of necessity, but man is free in his will. Which, then, is better, tell me, the slave or the free? The one under the yoke of necessity or the one released from all necessity? It is nothing wonderful or strange ### Scripture references - Job 10:11: quotation, high confidence ### Translation notes - Job 10:11. ### Citation (SBL) Theodotus of Ancyra, Hom. 72.9 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/72-9). ## Theodotus, ACO I.1.2, homily 72.10 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-72-10 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: God made man from lowly earth yet in his own image, so that the memory of his origin would keep him humble. ### Greek text εϊ έν άνθρώπωι ώικησεν ό θεός, δν ίδίαν εικόνα εύθύς πλάσας ήσπάσατο. τήν γάρ περί τόν άνθρωπον πρόθεσιν ό θεός εύθύς έν προοιμίοις τής κτίσεως έπεδείΕατο, χοΰν μέν λαβών άπό τής γής και πλάσας αύτόν, εικόνα δέ κατασκευάσας τής ίδίας θεότητος. διά τί ουν δν έμελλε τήι κατασκευήι τιμάν, οΰτως έ£ εύτελοΰς φύσεως έπλασε; διά τί μή άπό τής λαμπρότητος τοΰ ήλίου λαβών έποίησεν [αύτόν] τόν άνθρωπον, άλλ' άπό γής και χοός αύτόν διαπλάττει, τοΰ κάτω κειμένου και πατουμένου στοιχείου; τίνος ένεκεν, θέλεις μαθεΐν; έπειδή τήι είκόνι έμελλε τιμάν τόν άνθρωπον, εύτελή αύτώι δίδωσι τήν φύσιν, ίνα ή υπερβολή τής τιμής μή έπαίρηι τόν άνθρωπον είς άπόνοιαν, ίνα δταν υπέρ τήν φύσιν τιμηθήι, συσταλήι τήι μνήμηι τής φύσεως και γνωρίσηι τό μέγεθος τής τιμής, ού τής αύτοΰ άΗίας, άλλά τής χάριτος τοΰ δεδωκότος. ούκοΰν και τοΰτο φιλανθρωπία του κατασκευάσαντος ήν, το την εικόνα τοΰ θεού έκ γης έχειν την φύσιν ένέχυρον γαρ ### English translation (Claude) if God dwelt in man, whom he embraced as his own image as soon as he fashioned him. For God showed his purpose for man at once, at the very beginning of creation, taking dust from the earth and fashioning him, and making him an image of his own Godhead. Why then did he fashion from so lowly a nature one whom he intended to honour by his construction? Why did he not make man by taking from the brightness of the sun, but forms him from earth and dust, the element that lies below and is trodden underfoot? For what reason, do you wish to learn? Since he intended to honour man with the image, he gives him a lowly nature, so that the excess of honour might not lift man up into folly, so that when he is honoured above his nature he might be humbled by the memory of his nature and recognize the greatness of the honour as due not to his own worth but to the grace of the giver. So this too was the love for humankind of the one who constructed him: that the image of God should have its nature from the earth. For it had its nature as a pledge ### Scripture references - Gen 2:7: allusion, high confidence - Gen 1:27: allusion, high confidence ### Translation notes - Gen 2:7; 1:27. The editor deletes 'him' (αὐτόν) after 'make'. A line of the editor's apparatus is removed at the end. ### Citation (SBL) Theodotus of Ancyra, Hom. 72.10 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/72-10). ## Theodotus, ACO I.1.2, homily 72.11 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-72-11 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: God restored man's lost honour by uniting his image to himself; he made human passions and death his own in order to destroy passion and death. ### Greek text είχε την φύσιν μετρίου φρονήματος: ώστε ευγενές Ζώιον ό άνθρωπος, εϊ και ύστερον ύβρίσθη τοις ύπεισελθοΰσι παθήμασι. μή γαρ αυτόν ϊδηις προσκεκρουκότα, άλλά προ της παραβάσεως τοΰ νόμου τής εικόνος τοΰ θεού την εύγένειαν λόγισαι. τί ούν έΕευτελί£εις τον έκπτωτον, της πρώτης αύτοΰ κατασκευής έπιλελησμένος και την τιμήν την άρχαίαν ού λογιζόμενος, ην αύτώι πάλιν μετά πολλής τής φιλοτιμίας άποδέδωκεν ό θεός ένώσας έαυτώι τήν ιδίαν εικόνα; ούδέν οΰν άπάιδον τής έκείνου φιλανθρωπίας έγένετο. ουδέ γαρ έφύβριστον άγαθώι δεσπότηι κοινωνήσαι δούλωι τών δουλικών εις ώφέλειαν του οίκέτου. ού γαρ ύβρίΖεται τούτοις ό αγαθός, άλλ' δπερ έστί, δια τών τοιούτων γνωρίζεται. και μή θαυμάσηις τοΰ πράγματος · και γαρ νΰν έάν σεαυτόν οίκον κατασκευάσηις θεοΰ, και έν σοι κατοικεί, εί και μή ούτως ώς έν τώι Χριστώι" έν Χριστώι γαρ κατοικεί πάν τό πλήρωμα τής θεότητος σωματικώς . άλλ' ώ τοΰ θαύματος' πάν τό πλήρωμα τής θεότητος σωματικώς έν ένι κατοικεί και πάντα πληροί και ύπερέχει τήν κτίσιν δλος ών έν ένι και τών κτισμάτων ούδενός χωριζόμενος. και μή δή σοι τό είρημένον φαινέσθω αδύνατον. και γαρ κάγώ νΰν προφέρομαι λόγον" ούτος ό λόγος έστιν έν ένΙ και ό λόγος έν πάσι γέγονε, και δλον τον λόγον έχώρησεν εΓς και υπό πλήθους ό λόγος ού περιγράφεται. εί τοίνυν πράγμα γινόμενον και φθειρόμενον και έν ένι δλον οίκεΐ και έν πάσι γίνεται, τί θαυμαστόν σοι φαίνεται ei θεός και δλος έν άνθρώπωι ώικησε και έν πάσιν εύρίσκεται; Ύπόθεσις τοίνυν τής σήμερον πανηγύρεως τό θεόν γενέσθαι άνθρωπον, έλόμενον τά ανθρώπινα, 'ίνα δώι τά θεϊκά, και οίκειωσάμενον τα πάθη, 'ίνα χαρίσηται τήν άπάθειαν, ύπεισελθόντα θάνατον, ίνα τήν άθανασίαν δωρήσηται. και ϊδια τά τών άνθρώπων έκτήσατο πάθη, ού τήν φύσιν μεταβαλλόμενος, τήι δέ γνώμηι τούτο οίκειούμενος, και λίαν είκότως ταύτα ποιεΐ, τον άνθρωπον σώσαι προθέμενος. διά ποίαν ου ν αίτίαν ϊδια τά πάθη τά τών άνθρώπων πεποίηται; έπειδή έβούλετο πάθει πάθος άναιρεΐν και θανάτωι καταργήσαι θάνατον και διά τών όμοειδών τά όμοειδή καταπαλαΐσαι ήθέλησεν, οίκειοΰται τον σταυρόν, ίδιον ποιείται τό ράπισμα, τον δεσμόν έαυτοΰ πεποίηται, 'ίνα θεοΰ γενόμενα τά πάθη κατά παθών έΕουσίαν λάβωσιν. οΰτε γάρ φύσις θεοΰ ήδίκηται (ουδέ γάρ μεταβολήι ίδίαι τά πάθη έδέξατο) και τήν ίσχύν παρά θεοΰ τά πάθη κατά τών όμοειδών λαμβάνει. λοιπόν γάρ ό θάνατος ώς θεοΰ γενόμενος καταργεί τόν θάνατον, και άποθανών λύει την τυραννίδα τοΰ θανάτου, έπειδή και θεός και άνθρωπος ήν. ού γάρ ψιλόν άνθρωπον έσταύρωσαν οί Ιουδαίοι ούδέ τήν όρωμένην μόνην καθήλωσαν φύσιν, άλλ' είς τόν έν αύτήι θεόν ήγαγον τά τολμήματα τής ήνωμένης φύσεως οίκειωσάμενον τά πάθη. και 'ίνα σοι και τοΰτο γένηται σαφές, έπι τό έν άρχήι ρηθέν ύπόδειγμα τόν λόγον άγάγωμεν. κείσθω γάρ ### English translation (Claude) of modest thinking. So man is a noble creature, even if he was later outraged by the passions that crept in. For do not look at him after he stumbled, but consider the nobility of the image of God before the transgression of the law. Why then do you belittle the fallen one, forgetting his first construction and not reckoning his ancient honour, which God gave back to him again with great munificence by uniting his own image to himself? Nothing, then, happened unbecoming his love for humankind. For it is no outrage for a good master to share the servile things of a slave for the servant's benefit. The good one is not outraged by these things; rather, what he is is made known through such things. And do not wonder at the matter: even now, if you make yourself a house of God, he dwells in you too, though not as in Christ; for 'in Christ dwells all the fullness of the Godhead bodily.' But O the wonder! All the fullness of the Godhead dwells bodily in one, and fills all things and surpasses creation, being whole in one and separated from none of the creatures. And let what is said not seem impossible to you. For I too now utter a word: this word is in one, and the word has come to be in all; one has contained the whole word, and the word is not circumscribed by the multitude. If, then, a thing that comes into being and perishes dwells whole in one and comes to be in all, why does it seem a wonder to you if God both dwelt whole in a man and is found in all? [12] The theme of today's festival, then, is that God became man, choosing human things to give divine things, making the passions his own to grant impassibility, undergoing death to bestow immortality. And he acquired the passions of human beings as his own, not changing his nature, but making this his own by his will; and he does this very fittingly, having resolved to save man. For what reason, then, has he made the passions of human beings his own? Since he wished to destroy passion by passion and to abolish death by death, and wished to wrestle down like by like, he makes the cross his own, makes the blow his own, has made the bond his own, so that the passions, having become God's, might receive authority against the passions. For God's nature has not been wronged (for it did not receive the passions by any change of its own), and the passions receive from God strength against their like. For at last death, as having become God's, abolishes death, and by dying he dissolves the tyranny of death, since he was both God and man. For the Jews did not crucify a mere man, nor did they nail only the visible nature; they directed their outrages against the God in it, who had made the passions of the united nature his own. [13] And so that this too may become clear to you, let us bring the discussion back to the example given at the beginning. Let it be supposed ### Scripture references - Col 2:9: quotation, high confidence - Heb 2:14: echo, medium confidence ### Translation notes - This ref contains the numbered sections 11, [12] and the beginning of [13]; section 13 continues in the next ref. - Col 2:9. 'The Jews did not crucify a mere man' is the homily's own polemic; translated as written. - A note of the editor (that the passage on the passions is also quoted in a florilegium) and a block of apparatus at the end of the section are removed. ### Citation (SBL) Theodotus of Ancyra, Hom. 72.11 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/72-11). ## Theodotus, ACO I.1.2, homily 72.12 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-72-12 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: One who tears up an imperial letter is punished for tearing the emperor's word, though the word itself cannot be torn: so the impassible Word received the passion of the flesh he united to himself. ### Greek text βασιλέα φθέγγεσθαι λόγον καΐ τούτον έντυποΰσθαι δια γραμμάτων χάρτηι τινί, την λεγομένην σάκραν έζαποστέλλειν ταΐς πόλεσι, λόγον ήμφιεσμένον και χάρτηι και γράμμασιν, έλευθερίαν χαριίόμενον ή άλλα δώρα βασιλικά τοις δεομένοις κομίζοντα. άλλα ταύτην τήν σάκραν την λεγομένη ν τήι των Ιταλών φωνήι ύποδεχέσθω άπιστος τις και άπειθής και της πόλεως έχθρός και τοΰ βασιλέως πολέμιος και λαβών τον χάρτην διαρρηγνύτω. τί έρράγη ένταΰθα; είπέ μοι" ό χάρτης μόνος ή και ό λόγος ό βασιλικός; και μην εί χάρτης διερράγη αυτό μόνον, ευωνον ήν το φθαρέν, άνεύθυνος ό £ή£ας ή πέντε όβολοΐς μόνοις υπεύθυνος ήν. άλλα δίκην δίδωσι την έσχάτην και τιμωρείται και την έπι θάνατον άγεται, ούχ ως χάρτην λυμηνάμενος μόνον, αλλ' ώς και λόγον διαρρή£ας βασιλικόν. και μην ό του βασιλέως λόγος έστιν απαθής, ουτε χερσι λαμβανόμενος τήι έαυτοΰ φύσει ουδέ διαρραγήναι δυνάμενος, άλλα και αυτός διερράγη, τοΰ χάρτου και των γραμμάτων τό πάθος οίκειωσάμενος. όραις πώς τό απαθές δέχεται πάθος, έπειδάν φύσει κοινωνήσηι παθητικήι; ούδέ γαρ ό λόγος τήι οϊκείαι φύσει διέρρηκτο και τό πάθος του χάρτου και των ### English translation (Claude) that a king utters a word and has it imprinted by letters on some paper, and sends to the cities the so-called sacra, a word clothed in paper and letters, granting freedom or bringing other royal gifts to those in need. But let some faithless and disobedient person, an enemy of the city and a foe of the emperor, receive this sacra, as it is called in the language of the Italians, take the paper, and tear it up. What was torn here? Tell me: the paper alone, or the royal word too? Indeed, if only the paper was torn, what was destroyed was cheap, and the one who tore it was not liable, or liable only for five obols. But he pays the ultimate penalty: he is punished and led away to death, not as having damaged paper only, but as having torn the royal word. And yet the emperor's word is impassible, neither taken in the hands in its own nature nor able to be torn; yet it too was torn, having made the passion of the paper and the letters its own. Do you see how the impassible receives passion when it shares a passible nature? For the word was not torn in its own nature, and yet it received the passion of the paper and of the ### Translation notes - Continuation of section 13. The sacra was an imperial letter (Latin sacra). A block of the editor's apparatus at the start of the section is removed. ### Citation (SBL) Theodotus of Ancyra, Hom. 72.12 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/72-12). ## Theodotus, ACO I.1.2, homily 72.14 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/71-0/#p-72-14 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Applying the example: those who crucified the flesh outraged God the Word himself, who made its sufferings his own; the homily closes with a doxology. ### Greek text στοιχείων έδέξατο. μή θαρρείτω τοιγαροΰν Ιουδαίος ώς ψιλόν άνθρωπον σταυρώσας. τό γαρ φαινόμενον χάρτης ήν, τό δέ έν αύτώι κρυπτόμενον λόγος βασιλικός έκ φύσεως, ού διά γλώττης προενεχθείς. λόγος μέν γαρ ό μονογενής λέγεται, ού προφορικός δέ, άλλ' ουσιώδης και ένυπόστατος, ούδέν μέν τήι οίκείαι φύσει πάσχων, ών απαθής λόγος, ϊδια δέ ποιούμενος τά του φαινομένου παθήματα και ώσπερ ό βασιλικός λόγος και τών γραμμάτων τήν υλην αύτός έδέΗατο και τό πάθος του χάρτου ίδιον τοΰ λόγου γεγένηται, ούτως ό μονογενής τοΰ θεοΰ λόγος τά τοΰ καθηλωθέντος ϊδια πεποίηται πάθη. διά τοΰτο ώσπερ ό σάκραν βασιλικήν λυμηνάμενος ώς βασιλέως £ή£ας τον λόγον τήν έπι θάνατον άγεται, οΰτως ό σταυρώσας Ιουδαίος τό φαινόμενον δίκας δίδωσιν εις αυτόν τον θεόν λόγον έκτείνας τό τόλμημα. ό γάρ θεός λοιπόν ώς ϊδιον πάθος έκδικεΐ τό γενόμενον. Άλλ' ικανά τά είρημένα, έπειδή φροντίίειν δει και της μνήμης της υμετέρας· τό γάρ πλήθος τών λεγομένων ύπερβλύ£ον της τών άκροωμένων έννοιας άμνήμονα τον άκροατήν τών είρημένων ποιεί. γένοιτο δέ χάριτι θεοΟ και τά είρημένα τήι μνήμηι υμάς περιλαβεΐν και έτέρους έκ τούτων ώφελεΐν και τήν βασιλείαν τών ουρανών άντι τούτων κληρονομεΐν" ής γένοιτο πάντας ήμάς έπιτυχέϊν χάριτι του Χρίστου, ώι ή δοία και τό κράτος εις τους αιώνας τών αιώνων. άμήν. ### English translation (Claude) letters. Let the Jew, then, not take courage as having crucified a mere man. For what appeared was paper, but what was hidden in it was a Word royal by nature, not brought forth through a tongue. For the Only-begotten is called Word, not a spoken word but an essential and subsistent one, suffering nothing in his own nature, being the impassible Word, yet making his own the sufferings of what appeared. And as the royal word itself received the material of the letters, and the passion of the paper became the word's own, so the only-begotten Word of God has made his own the passions of the one who was nailed. Therefore, as the one who damaged an imperial sacra is led away to death as having torn the emperor's word, so the Jew who crucified what appeared pays the penalty, having extended his outrage to God the Word himself. For God thereafter avenges what was done as his own passion. But what has been said is enough, since we must take thought for your memory too; for an abundance of words overflowing the understanding of the hearers makes the hearer forget what was said. May it be, by the grace of God, that you embrace what has been said in your memory, benefit others from it, and in return inherit the kingdom of heaven; which may we all obtain by the grace of Christ, to whom be glory and power for ever and ever. Amen. ### Translation notes - The staged text has no ref 72.13; this ref continues section 13 and contains the end of the homily. The language about 'the Jew' is the homily's own polemic; translated as written. ### Citation (SBL) Theodotus of Ancyra, Hom. 72.14 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/72-14). ## Theodotus, ACO I.1.2, homily 73.0 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-0/#p-73-0 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Title of Theodotus's second Nativity homily, also read at the Council of Ephesus. ### Greek text Τοΰ αυτοΟ λεχθεΐσα έν τήι ήμέραι της γεννήσεως του σωτήρος ήμών ΊησοΟ Χρίστου, ύπανεγνώσθη δέ και αύτή έν τήι αύτήι συνόδωι ### English translation (Claude) Of the same, delivered on the day of the birth of our Saviour Jesus Christ; it too was read in the same synod ### Translation notes - The editor's marginal note that a Latin version survives (in the Collectio Casinensis) is removed. ### Citation (SBL) Theodotus of Ancyra, Hom. 73.0 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-0). ## Theodotus, ACO I.1.2, homily 73.1 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-0/#p-73-1 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The Nativity overcomes nature: Mary gave birth and remained a virgin, surpassing the virgin earth of paradise, because the one born is the Word of God. ### Greek text Λαμπρά και παράδοξος της παρούσης έορτής ή ύπόθεσις, λαμπρά μέν δτι κοινήν άνθρώποις σωτηρίαν έπήγαγε, παράδοξος δέ δτι τον τής φύσεως λόγον ένίκησε. φύσις μέν γάρ τήν τεκοΰσαν ουκ οιδεν ούκέτι παρθένον, ή δέ χάρις και τίκτουσαν έδειΕε και παρθένον έφύλα£ε και μητέρα έποίησε και παρθενίαν ουκ έβλαψε' χάρις γαρ ήν, σωφροσύνην φυλάτώ παρθένος αύτόν νικήσασα τουσα. ώ γης άσπόρου καρπόν βλαστησάσης σωτήριον έκεΐνος μέν γαρ μοσχευτών φυτών γένος άνέτειλεν, έκ της 'Εδέμ τον παράδεισον. παρθένου γης άνατειλάντων φυτών ή δέ παρθένος αυτη κρείττων έκείνης της γης. ού γαρ όπώρας ανέτειλε δένδρα, άλλα την βάβδον Ίεσσαί καρπόν σωτήριον τοις άνθρώποις παρέχουσαν. κάκείνη ή γη παρθένος ήν και αυτη παρθένος · άλλ' έκεΐ μέν φΰναι δένδρα προσέταΕεν ό θεός, ταύτης δέ της παρθένου αυτός ό δημιουργός κατά σάρκα γέγονε βλάστημα. ούδέ έκείνη μόσχευμα προ τών δένδρων έδέζατο ουδέ αυτη έκ του τόκου ή παρθένος του παραδείσου ένδοξοτέρα γεγένηται" δ μέν γαρ τήν παρθενίαν ήδίκησεν. θεοί) γεώργιον γέγονεν, ή δέ κατά την σάρκα θεόν αυτόν έγεώργησεν, έλόμενον άνθρωπου συναφθήναι τηι φύσει. Είδες πώς γέγονε παράδοΗον το μυστήριον παρωσάμενον τον της φύσεως λόγον; εΐδες τό υπέρ φύσιν πράγμα θεοί) δυνάμει μόνηι γενόμενον; είδες τον λόγον ύπέρ τον λόγον τικτόμενον; δτι γάρ έστιν ό τεχθεις λόγος θεου, δήλον έζ ών τήν παρθενίαν ουκ Ιλυσεν. ή τίκτουσα σάρκα ψιλήν της παρθενίας παύεται' άλλ' έπειδή έτέχθη σαρκί λόγος θεοί), φυλάττει τήν παρθενίαν, έαυτόν λόγον δεικνύς. δταν δέ λόγον άκούσηις, ### English translation (Claude) Splendid and paradoxical is the theme of the present feast: splendid because it has brought common salvation to human beings, paradoxical because it has overcome the law of nature. For nature does not know a woman who has given birth as still a virgin; but grace both showed her giving birth and kept her a virgin, made her a mother and did no harm to her virginity; for it was grace, guarding chastity. O virgin who has surpassed paradise! O earth unsown that has sprouted a saving fruit! For paradise sent up a race of ungrafted plants, plants that rose from the virgin earth of Eden; but this virgin is better than that earth. For she did not send up fruit trees, but the rod of Jesse, offering saving fruit to human beings. That earth too was virgin, and this one is virgin; but there God commanded trees to grow, while of this virgin the Creator himself became, according to the flesh, the shoot. Neither did that earth receive a graft before the trees, nor did this virgin wrong her virginity by the birth; and she has become more glorious than paradise. For paradise became God's cultivated field, but she cultivated God himself according to the flesh, who chose to be joined to the nature of man. Do you see how the mystery became paradoxical, thrusting aside the law of nature? Do you see a thing beyond nature happening by the power of God alone? Do you see the Word born beyond reason? For that the one born is the Word of God is clear from his not dissolving the virginity. She who bears mere flesh ceases to be a virgin; but since the Word of God was born in flesh, he keeps the virginity, showing himself to be the Word. And when you hear 'Word', ### Scripture references - Isa 11:1: allusion, high confidence - Gen 2:8: allusion, medium confidence ### Translation notes - The lines on paradise and the virgin are displaced in the digital text (words from later lines appear earlier); this passage is translated by sense in the probable order. - Isa 11:1 (the rod of Jesse). ### Citation (SBL) Theodotus of Ancyra, Hom. 73.1 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-1). ## Theodotus, ACO I.1.2, homily 73.2 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-0/#p-73-2 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The Word did not begin to exist at his birth but began to be man; remaining unchanged God, he emptied himself into the form of a servant, as Paul says. ### Greek text ούσιώδη τε και ένυπόστατον νόει, μή τούτον τον δια στόματος προχεόμενον. τίκτεται oöv ό μονογενής υίός του θεοΰ ό και λόγος καλούμενος, ούκ αρχήν του είναι λόγος έκ του τόκου λαβών, άλλα του γενέσθαι άνθρωπος άρχήν τον τόκον ποιούμενος. ήν μέν γάρ προ αιώνων θεός λόγος, τώι γεννήσαντι συναίδιος' έπειδή δέ άνθρωπος γενέσθαι δι' άνθρώπους ήθέλησεν, ού μεταβολήι θεϊκής φύσεως, άλλα θαύματι και θελήσει θεοΰ, ως άρχήν τοΰ γενέσθαι άνθρωπος τόν τόκον ήσπάσατο. δια τοΰτο και ώς άνθρωπος τίκτεται και ώς θεός λόγος παρθενίαν έφύλαΕεν. ούδέ γάρ ό ημέτερος λόγος τικτόμενος φθείρει διάνοιαν, ούδέ λόγος θεού ούσιώδης τε και ένυπόστατος τον τόκον έλόμενος παρθενίαν διέφθειρεν. υπέρ λόγον oöv της φύσεως έστί τό γενόμενον, και μηκέτι κατάβαινε πρός λόγους της φύσεως" θαυμά σοι λέγω. μή κίνει τους λογισμούς" θεόν τεχθέντα σοι λέγω, έλόμενον τόκον, ούκ άρΗάμενον της θεότητος. ών θεός ώικειώσατο τόκον, ούχ ό τόκος αύτόν κατεσκεύασε θεόν. δ ήν, Ιμεινε, και γέγονεν δ ούκ ήν. τούτο ουν δΓ οίκονομίαν γενέσθαι βουλόμενος δπερ ούκ ήν, αίρεΐται τον τόκον ώς της οικονομίας άρχήν. γέγονεν άνθρωπος, ού μεταβληθείσης της φύσεως, ού κινηθέντων τών δρων θεϊκής ούσίας" σύ γάρ ό αύτός ει και τά έτη σου ούκ έκλείψουσιν, ή θεία γραφή φησι, και σύ καθήμενος τόν αίώνα, τούτο δηλοΰσα της θεϊκής ούσίας τό άμετάβλητον. και πάλιν ό θεός, φησιν, ό αύτός ειμι και ούκ ήλλοίωμαι . ού κινηθείσης ούν της τοΰ θεοΰ ούσίας γέγονεν άνθρωπος ούδέ μεταβληθείσης εις φύσιν έτέραν. ή γάρ δν ούκ ήν θαΰμα τό γεγενημένον, εί φύσεως μεταβολήι φύσιν έτέραν έδέζατο. πολλαι γάρ παρ' ήμΐν γίνονται τοιαυται πραγμάτων μεταβολαί, άλλ' έν τούτωι θαυματουργεί θεός δτι μένων δ ήν, γέγονεν δ ούκ ήν, δ δή και σημαίνων ό μέγας άπόστολος έλεγεν' δς έν μορφήι ΘεοΟ υπάρχων , ύπαρχων λέγει, ούχ ύπάρίας ποτέ, ίνα δείΗηι της φύσεως το μόνιμον. δς έν μορφήι ΘεοΟ ύπαρχων ούχ άρπαγμόν ήγήσατο τό είναι ϊσα θεώι, είναι λέγει ϊσα θεώι, ού γενήσεσθαί ποτε. είτα πάλιν βοάι λέγων' άλλ' έαυτόν έκένωσε μορφήν δούλου λαβών. όράις πώς και μένει δ ήν, και έαυτόν έκένωσεν εις την του δούλου μορφήν, κάκεΐνο ών και τούτο γενόμενος, θαυματουργησας, ου φύσιν μεταβαλών, θελήσας, ουκ αναγκασθείς μεταβολήι της ούσίας; δ γαρ λέγει θεός, ποιεί, κδν ύπέρ τον λόγον της φύσεως ήι τό λεγόμενον. έχει γαρ και δύναμιν θαυματουργεΐν δυναμένην και ουκ έκδεχομένην τους λόγους της φύσεως. δια τοΰτο και ύπάρχει θεός και κενουται είς δούλου μορφήν, και ϊσος έστι θεώι και άνθρωπος γίνεται, και έστι προαιώνιος και τόκον ύφίσταται, και ταύτα θαυματουργεί απερ ουκ οϊδεν ό λόγος της φύσεως. ### English translation (Claude) understand it as essential and subsistent, not this word poured out through the mouth. The only-begotten Son of God, then, who is also called the Word, is born, not taking from the birth the beginning of being the Word, but making the birth the beginning of becoming man. For he was God the Word before the ages, co-eternal with the one who begot him; but since he willed to become man for the sake of human beings, not by a change of the divine nature but by the wonder and will of God, he embraced the birth as the beginning of becoming man. That is why he is both born as man and as God the Word kept the virginity. For neither does our word, when it is born, destroy the mind, nor did the Word of God, essential and subsistent, when he chose birth, destroy virginity. What happened, then, is beyond the law of nature; descend no longer to the laws of nature. I tell you of a wonder: do not set your reasonings in motion. I tell you of God born, choosing birth, not beginning his Godhead. Being God, he made birth his own; the birth did not make him God. What he was, he remained, and he became what he was not. Wishing, then, to become by the economy what he was not, he chooses birth as the beginning of the economy. He became man, the nature not changed, the bounds of the divine essence not moved: 'For you are the same, and your years will not fail,' says the divine Scripture, and 'You are enthroned forever,' showing by this the unchangeability of the divine essence. And again: 'I am God,' he says, 'the same, and I have not changed.' Not, then, by the essence of God being moved did he become man, nor by its being changed into another nature. Otherwise what happened would not be a wonder, if by a change of nature he received another nature; for many such changes of things happen among us. But in this God works a wonder, that remaining what he was, he became what he was not; which the great apostle signified when he said: 'Who, being in the form of God': he says 'being', not 'having once begun to be', to show the permanence of the nature. 'Who, being in the form of God, did not count being equal with God a thing to be seized': he says 'being equal with God', not 'going to become so at some time'. Then again he cries: 'but emptied himself, taking the form of a servant.' Do you see how he both remains what he was and emptied himself into the form of the servant, being the one and becoming the other, working a wonder, not changing his nature; willing it, not forced by a change of essence? For what God says, he does, even if what is said is beyond the law of nature. For he has a power able to work wonders that does not wait upon the laws of nature. That is why he both is God and is emptied into the form of a servant; is equal to God and becomes man; is before the ages and undergoes birth; and he works these wonders which the law of nature does not know. ### Scripture references - Ps 102:27 (101:28 LXX): quotation, high confidence - Mal 3:6: quotation, high confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence ### Extrabiblical texts - Bar 3:3 (Baruch): quotation, high confidence ### Translation notes - Ps 102:27 (101:28 LXX); Bar 3:3 ('you are enthroned forever'); Mal 3:6; Phil 2:6–7. ### Citation (SBL) Theodotus of Ancyra, Hom. 73.2 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-2). ## Theodotus, ACO I.1.2, homily 73.3 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-0/#p-73-3 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The cross is foolishness to the Greeks because they judge God's wonders by nature; if a mere man had been crucified, no one would have found it foolish. ### Greek text "Ενθεν και τοις Έλλησι μωρία λογίζεται του Χρίστου τό μυστήριον και 'Ιουδαίοι σκάνδαλον λέγουσι της οικονομίας τον λόγον, δ και Παύλος έδήλου λέγων" κηρύσσομεν Χριστόν έσταυρωμένον , Ίουδαίοις μέν σκάνδαλον , Έλλησι δέ μωρίαν. δια τί μωρίαν τοις Έλλησιν; δτι ψυχικός άνθρωπος ού δέχεται τά του πνεύματος , μωρία γαρ αύτώι έστι. τηι γαρ φύσει παρακαθήμενος δ ψυχικός και λογισμοΐς ψυχής τά πάντα διερευνώμενος τά θαύματα του θεοΟ μωρίαν λογίζεται, ούκ έχοντα μεθ' έαυτών τον λόγον της φύσεως. και γαρ άκούων Έλλην δτι κεκλεισμένης της θύρας είσήλθεν ό σωτήρ, διαγαγών τό παχύ τοΟτο σώμα και τόπου δεόμενον, γελάι, ού πιστεύων τώι θαύματι, άλλα ζητών τον λόγον του πράγματος. και άκούων δτι παρθένος τεκοΰσα μεμένηκε παρθένος, μωρίαν ήγεΐται τον λόγον, ού μαθών πιστεύειν θαυματουργίαι θεοί). ούκοΟν και άκούων άμεταβλήτως θεόν γενόμενον άνθρωπον, άδύνατον τό γενόμενον οϊεται, φύσεως κάνταΰθα μεταβολάς άπαιτών. άλλ' ούχ ούτως έδίδαξεν ό Παύλος ειπών τόν δντα ίσον θεώι γεγενήσθαι άνθρωπον. έαυτόν γάρ κεκενωκέναι φησί, μή άποβαλόντα τό πλήρωμα της θεότητος. δι' δ και Ιλεγεν ημείς κηρύσσομεν Χριστόν έσταυρωμένον, Ίουδαίοις μέν σκάνδαλον , Έλλησι δέ μωρίαν. και δια τί Έλλησι μωρίαν, εί ψιλός έσταύρωται άνθρωπος; ούδενι νομίζεται μωρόν τό κατά φύσιν γινόμενον. εί δ έπεφύκει, πέπονθε, πώς νομίζεται μωρόν τό διήγημα; άλλ' έπειδή Χριστόν, φησί, κηρύσσομεν σταυρούμενον, (δν) πάλιν λέγομεν θεοΰ δύναμιν και ΘεοΟ σοφίαν (αύτοΐς γάρ τοις κλητοΐς, φησίν, Ίουδαίοις τε και Έλλησιν κηρύσσομεν Χριστον ΘεοΟ δύναμιν και ΘεοΟ σοφίαν ) , ώς σταυρουμένην, φησί, κηρύσσοντες θεοΰ σοφίαν, μωρίαν λέγειν τοις Έλλησι νομιζόμεθα πιστεύειν ούκ είδόσι θαυματουργοΟντι θεώι, άλλά περί πάντων φύσεως κινεΐν λογισμούς και ήγουμένοις ύβρίζειν θεόν οίκειωσάμενον πάθη, ίνα σώσηι τό παθητόν. ού γάρ τόν άνυόμενον δρώσι σκοπόν, σωτήριον δντα και τηι άγαθότητι πρέποντα του ΘεοΟ, άλλά μόνον δτι θεός έαυτώι συνήψε παθήματα, λέγουσιν, ού σκοποΟντες τό έκ τούτου της τών άνθρώπων σωτηρίας κατόρθωμα. ουδέν δέ τών σωιζόντων άνθρωπον ύβρίζει θεόν, τούτοις δεικνύμενον ού παθητόν, άλλά φιλάν- ### English translation (Claude) Hence the mystery of Christ is reckoned foolishness by the Greeks, and the Jews call the account of the economy a stumbling block, as Paul too made plain, saying: 'We preach Christ crucified, to Jews a stumbling block, to Greeks foolishness.' Why foolishness to the Greeks? Because 'the natural man does not receive the things of the Spirit, for they are foolishness to him.' For the natural man, sitting beside nature and searching out all things by the reasonings of the soul, reckons the wonders of God foolishness, since they do not carry the law of nature with them. For when a Greek hears that the Saviour entered when the door was shut, passing this thick body, which needs room, through it, he laughs, not believing the wonder but seeking the reason of the thing. And hearing that a virgin, having given birth, remained a virgin, he thinks the account foolishness, not having learned to believe God's wonder-working. So too, hearing that God became man without change, he thinks what happened impossible, demanding here too changes of nature. But Paul did not teach so, when he said that the one who is equal to God became man; for he says that he emptied himself, without casting off the fullness of the Godhead. That is why he said: 'We preach Christ crucified, to Jews a stumbling block, to Greeks foolishness.' And why foolishness to the Greeks, if a mere man was crucified? No one thinks foolish what happens according to nature. If he suffered what was natural to him, how is the story thought foolish? But since, he says, we preach Christ crucified, whom again we call the power of God and the wisdom of God (for 'to those who are called,' he says, 'both Jews and Greeks, we preach Christ the power of God and the wisdom of God'), we are thought by the Greeks to speak foolishness, since we preach, as he says, the wisdom of God crucified, to people who do not know how to believe God when he works wonders, but in all things set the reasonings of nature in motion and think that God is outraged by making passions his own in order to save what is passible. For they do not see the purpose achieved, which is saving and fitting for the goodness of God, but say only that God joined sufferings to himself, not considering the achievement of human salvation that came from it. But none of the things that save man outrages God, who is shown by them to be not passible but loving toward ### Scripture references - 1 Cor 1:23: quotation, high confidence - 1 Cor 1:24: quotation, high confidence - 1 Cor 2:14: quotation, high confidence - John 20:19: allusion, high confidence - Phil 2:7: allusion, high confidence ### Translation notes - 1 Cor 1:23–24; 1 Cor 2:14; John 20:19, 26 (the shut doors). 'Whom' (ὅν) is the editor's addition, translated. ### Citation (SBL) Theodotus of Ancyra, Hom. 73.3 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-3). ## Theodotus, ACO I.1.2, homily 73.4 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-0/#p-73-4 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: To deny that God made human passions his own is to deny that the cross saved us, destroyed death, and nailed our sin to the wood. ### Greek text θρωπον. άλλα ανθρώπου πάθη, φησίν, ού τολμώ προσάψαι θεώι. ούκοΰν ουδέ σώιΖειν αυτόν τοις πάθεσι τον άνθρωπον λέγεις ουδέ τώι σταυρώι στηλιτεύειν διαβόλου την δύναμιν ουδέ την ήμών άμαρτίαν προσηλωκέναι τώι £ύλωι ουδέ τοις ιδίοις πάθεσιν τά τών ανθρώπων ίάσθαι παθήματα ουδέ θανάτωι λέγεις αυτόν καταργήσαι τον θάνατον, εί γάρ ουκ ώικειώσατο τά πάθη θεός, πόθεν τοις πάθεσι τοΰ Χρίστου τά τοσαΟτα κατορθώματα πώς έγένοντο δυνάμεις; πώς αναιρείται θανάτωι ό θάνατος, εί μη θεός αύτόν ίδιον έποιήσατο; αλλά ταύτα τά πάθη οίκειωθέντα θεώι την μέν ίσχύν τών τοσούτων κατορθωμάτων έκ θεότητος έλαβεν, ώς θεοΰ ϊδια γεγενημένα, ούσίαν δέ θεότητος ού παρέβλαψεν έν τήι έαυτής άει μένουσαν άπαθείαι. πώς γάρ προσηλώθη τώι £ύλωι τό καθ' ήμών της αμαρτίας χειρόγραφον, ανθρώπου ψιλού τον σταυρόν ύπομείναντος; πώς δέ σταυρός άμαρτίαν έσταύρωσεν ή θάνατος θανάτου την τυραννίδα διέλυσεν, εί μή ταύτα γέγονε θεοΰ καϊ παρ' έκείνου τήν δύναμιν έλαβεν οίκειωσαμένου τά ήμέτερα, ού παθόντος φύσει; δ δή και σημαίνων ό μέγας απόστολος έλεγεν δτι ούδεις τών αρχόντων τοΰ αιώνος τούτου τοΰ κυριακοΰ πάθους τό μυστήριον έγνωκεν " εί γάρ έγνωσαν , φησίν, ούκ ### English translation (Claude) humankind. 'But I do not dare,' he says, 'to attach human passions to God.' Then you do not say that he saves man by his passions, nor that by the cross he exposes the power of the devil, nor that he nailed our sin to the wood, nor that by his own passions he heals the passions of human beings; nor do you say that by death he abolished death. For if God did not make the passions his own, whence did the passions of Christ have such great achievements? How did they become powers? How is death destroyed by death, unless God made it his own? But these passions, made God's own, received from the Godhead the strength for such great achievements, as having become God's own, yet they did no harm to the essence of the Godhead, which remains always in its own impassibility. For how was the bond of sin against us nailed to the wood, if a mere man endured the cross? How did a cross crucify sin, or death dissolve the tyranny of death, unless these became God's and received power from him who made our things his own, not suffering by nature? The great apostle signified this when he said that none of the rulers of this age knew the mystery of the Lord's passion: 'for if they had known,' he says, 'they would not ### Scripture references - Col 2:14: allusion, high confidence - Col 2:15: allusion, medium confidence - 1 Cor 2:8: quotation, high confidence ### Translation notes - Col 2:14–15; 1 Cor 2:8. ### Citation (SBL) Theodotus of Ancyra, Hom. 73.4 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-4). ## Theodotus, ACO I.1.2, homily 73.5 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-0/#p-73-5 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The magi's gifts of gold, frankincense, and myrrh confess Christ as king, God, and one who would die; the union makes him one, so that dividing him even in thought dissolves the union. ### Greek text αν τον κύριον της δόξης έσταύρωσαν . διά τούτο λέγομεν και μένειν αυτόν δ ην, και γεγονέναι δπερ ούκ ήν. τήι γάρ ούσίαι μένων δ ήν, έδέΕατο πάθη, εαυτόν ένώσας φύσει τήι παθητηι. υπήκοος γέγονε, βασιλείαν μή άποθέμενος" γέγονεν άνθρωπος, μείνας θεός τε και λόγος· άσώματος ών τήν φύσιν, άναλλοιώτως γέγονε σάρΕ. πώς και τίνα τρόπον; ούχ ώς λογίίεσθαι δύνασαι, άλλ' ώς εκείνος θαυματουργεΐν έστιν ικανός. δταν γάρ θαΰμά σοι λέγω, κατάλειπε λογισμούς. σημεία γάρ και τεράστια τήι τοΰ θεοΰ πίστει κρατύνεται και ούκ έρευνάται τοις λόγοις. ουδέ γάρ άλλο τι τών θαυμάτων κατά λόγον έστί τον ήμέτερον, άλλ' δμως γέγονεν έ'καστον, καν ό λογισμός ήμών ούκ έφικνήται τοΰ πράγματος. Ταΰτα και μάγοι ώμολόγησαν, αστέρι πιστεύσαντες και ού πολυπραγμονήσαντες φύσιν. βάρβαροι δέχονται πίστει θαύματα, και ό πιστός συ τί άπιστεΐς προς λογισμόν καταπίπτων άνθρώπινον; οί εκ Χαλδαίας παραγενόμενοι, ώς ό ευαγγελιστής έλεγε σήμερον, αύτοΐς τοις δώροις τό μυστήριον έδειζαν τώι τον σκοπόν τών βαρβάρων συνορώντι καλώς. τριττόν γάρ είδος τών δώρων προσκομίίουσι, χρυσόν λίβανον σμύρναν, χρυσόν μέν, δτι βασιλεύς ό τιμώμενος, λίβανον δέ, δτι θεός ήν ό τεχθείς' τούτον γάρ έζ έθους προσεκόμιίον τοις ύπ' αύτών νομιίομένοις θεοΐς. προσφέρουσι δέ και σμύρναν, τό πάθος, οιμαι, τοΰ θανάτου ταύτηι μηνύοντες. εϊδες πώς και μάγοι έπέγνωσαν δτι και θεός έμεινε και άνθρωπος γέγονε δεχόμενος θάνατον; γέγονε γάρ δπερ έγώ, ίνα τήν ήμετέραν άναβιβάσηι φύσιν προς τήν ιδίαν άξίαν. ή γάρ ένωσις τούτο ποιέϊ έκατέρωι τά τοΰ έτερου συνάπτουσα. διά τοΰτο ουν θεός ών άνθρωπος γέγονεν, ϊνα και άνθρωπος γένηται θεός, τήι συναφείαι ταύτηι προς θεικήν δόΕαν αναγόμενος, ώς ένα και τον αύτόν είναι θεικώς τε δοΗαΕόμενον και πάσχοντα τά ανθρώπινα. Και ταύτα ήμΐν συνομολογήσειαν δν απαντες οί ένωσιν όμολογοΰντες θεότητός τε και άνθρωπότητος· το γαρ ένωθέν ούκέτι δύο, άλλ' £ν όνομάίεται, τήι δέ έννοίαι πάλιν [ei] διαιρείς και έκαστον κατ' ιδίαν σκοπείς. ούκοΰν λύεις τήν ένωσιν' άδύνατον γαρ αμα και φυλάττειν τήν ένωσιν και έκάτερον κατ' ιδίαν σκοπεΐν, άλλα τό ένωθέν άλύτως ### English translation (Claude) have crucified the Lord of glory.' That is why we say both that he remains what he was and that he became what he was not. For remaining in essence what he was, he received passions, having united himself to the passible nature. He became subject without laying aside his kingship; he became man, remaining God and Word; being bodiless in nature, he became flesh without alteration. How, and in what way? Not as you can reason, but as he is able to work wonders. For when I tell you of a wonder, leave reasonings behind. Signs and portents are made firm by faith in God and are not searched out by reasons. None of the other wonders is according to our reason either, yet each of them happened, even if our reasoning does not reach the matter. These things the magi too confessed, believing a star and not busying themselves about nature. Barbarians receive wonders by faith, and you, the believer, why do you disbelieve, falling back on human reasoning? Those who came from Chaldea, as the evangelist told us today, showed the mystery by their very gifts to one who rightly discerns the purpose of the barbarians. For they bring a threefold kind of gift: gold, frankincense, myrrh; gold because the one honoured is king, frankincense because the one born was God (for this they were accustomed to bring to those they regarded as gods), and they also offer myrrh, indicating by it, I think, the suffering of death. Do you see how even the magi recognized that he both remained God and became man, accepting death? For he became what I am, so as to raise our nature to his own dignity. For the union does this, joining to each the things of the other. That is why, being God, he became man, so that man too might become God, raised by this conjunction to divine glory, so that one and the same is both glorified as God and suffers human things. And all who confess a union of Godhead and humanity would agree with us on this. For what has been united is no longer named two but one; yet in thought you divide it again and consider each separately. Then you dissolve the union; for it is impossible at once to keep the union and to consider each separately. But what has been united has become one indissolubly ### Scripture references - 1 Cor 2:8: quotation, high confidence - Matt 2:11: allusion, high confidence - Matt 2:1: allusion, high confidence ### Translation notes - 1 Cor 2:8; Matt 2:1–11. The editor deletes 'if' (εἰ) before 'divide'. - 'So that man too might become God' is the patristic language of deification; translated as written. - A long block of the editor's notes and apparatus (with a library download stamp) printed in this section is removed. ### Citation (SBL) Theodotus of Ancyra, Hom. 73.5 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-5). ## Theodotus, ACO I.1.2, homily 73.6 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-0/#p-73-6 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Separating Christ's natures even in thought dissolves the union; Christ is the same yesterday, today, and forever; the manner of the union, like the Nile turned to blood, is known only to God. ### Greek text έν γέγονε και ούκέτι γίνεται δύο. άλλ' έπινοίαι μόνηι χωρίζω, φησίν. ούκούν τήι αύτήι έπινοίαι και την ένωσιν έλυσας· ώι γάρ δν διαστήσηις τοΟ έτέρου τον έτερον, τούτωι και τήν συνάφειαν έτεμες. τί ούν άναλύεις οίκονομίαν σωτηριον, δύο νοών καί τήν ένωσιν άθετών; άλλα καθώς και ό μέγας απόστολος φησιν, Ιησούς Χριστός χθές και σήμερον δ αύτός και είς τους αιώνας, ένα και τον αύτόν λέγων αίώνιόν τε θεόν και άπό χρόνων άρχόμενον άνθρωπον, καί ήμεΐς όμολογώμεν τον αύτόν θεόν τε καΐ ανθρωπον τό μέν δντα πρότερον, τό δέ γενόμενον ύστερον. άλλα πώς, φησίν, ό μονογενής δοΰλος γεγένηται, μείνας δ ήν, και γενόμενος δ ούκ ήν; [εί] βούλει ούν τοΟτο μαθεΐν; μάθε δτι γέγονε, τό δέ πώς γέγονεν, ό θαυματουργήσας έπίσταται μόνος. ουδέ γάρ σύ μοι δύνασαι λέγειν πώς ό τών Αιγυπτίων ποταμός αίμα γεγένηται, άμεταβλήτου ### English translation (Claude) one and no longer becomes two. 'But I separate them only in thought,' he says. Then by that same thought you have dissolved the union; for by whatever you set the one apart from the other, by that you have also cut the conjunction. Why then do you undo the saving economy, thinking of two and setting aside the union? But as the great apostle too says, 'Jesus Christ is the same yesterday and today and forever,' calling one and the same both eternal God and man beginning from a point in time, let us too confess the same as God and man, the one being before, the other having come to be later. 'But how,' he says, 'has the Only-begotten become a slave, remaining what he was and becoming what he was not?' Do you wish to learn this? Learn that he became so; but how he became so, only the wonder-worker knows. For neither can you tell me how the river of the Egyptians became blood, the nature of the water remaining unchanged. ### Scripture references - Heb 13:8: quotation, high confidence - Exod 7:20: allusion, high confidence ### Translation notes - Heb 13:8; Exod 7:20. The editor deletes 'if' (εἰ) before 'Do you wish'. ### Citation (SBL) Theodotus of Ancyra, Hom. 73.6 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-6). ## Theodotus, ACO I.1.2, homily 73.7 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-0/#p-73-7 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The Nile was water for the Hebrews and blood for the Egyptians; the light of Egypt became darkness without ceasing to be light. ### Greek text μεινάσης της του ύδατος φύσεως. και γάρ ώς ϋδατι μέν οί Εβραίοι έκέχρηντο, αίμα δε τοις Αίγυπτίοις ό Νείλος έγένετο, και γέγονεν δ ούκ ήν, μείνας δ ήν. είπέ μοι τον τρόπον. άλλ' ούκ έχεις ειπείν' θαύμα γάρ έστι θεοΰ, λογισμούς παρωθούμενον. πώς δέ και τό φώς έν Αίγύπτωι γέγονε σκότος, ού σβεσθέν, άλλά μένον δ ήν; ήμέρα γάρ τοις ### English translation (Claude) For the Hebrews used it as water, but for the Egyptians the Nile became blood; it became what it was not, remaining what it was. Tell me the manner. But you cannot tell it; for it is a wonder of God, which thrusts reasonings aside. And how did the light in Egypt become darkness, not quenched but remaining what it was? For it was day for the ### Scripture references - Exod 7:20: allusion, high confidence - Exod 10:22: allusion, high confidence ### Translation notes - Exod 7:20–24; 10:22–23. ### Citation (SBL) Theodotus of Ancyra, Hom. 73.7 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-7). ## Theodotus, ACO I.1.2, homily 73.8 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-0/#p-73-8 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The same light was light for Israel and darkness for Egypt, and the Nile remained water while it became blood: wonders without change of nature. ### Greek text Ίσραηλίταις ήν και λαμπρόν αύτούς περιείχε τό φώς, τοίς δέ Αίγυπτίοις τό φώς τοΟτο γέγονε σκότος, και £ν δν τό όρώμενον φώς τε ήν όμοΟ και σκότος, ούδέ έκ τούτου μεταβληθέν κάκέϊνο γενόμενον. ούδέν γάρ του φωτός παθόντος σκότος έγένετο, του θεοΰ θαυματουργοΰντος και τον λόγον ούκ έκδεχομένου τής φύσεως. πώς ούν τό υδωρ του Νείλου μεΐναν υδωρ αίμα γεγένηται; ή πώς έπι της ιδίας φύσεως μέϊναν τό φώς σκότος έγένετο; ούδέ γάρ τούτο έφθαρται κάκέϊνο γεγένηται. ούδέ γάρ έφθάρη ή φύσις τοϋ ύδατος, και έδήλουν οί Εβραίοι, τούτο πότιμον έχοντες" άλλ' έμεινε καί αύτη ή φύσις έν ### English translation (Claude) Israelites, and the light surrounded them brightly; but for the Egyptians this light became darkness, and the thing seen, being one, was at once both light and darkness, not changed from the one and becoming the other. For it became darkness without the light suffering anything, God working the wonder and not waiting upon the law of nature. How, then, did the water of the Nile, remaining water, become blood? Or how did the light, remaining in its own nature, become darkness? For the one was not destroyed and the other produced. The nature of the water was not destroyed, and the Hebrews showed it, having it to drink; but this nature remained within ### Scripture references - Exod 10:23: allusion, high confidence ### Translation notes - Exod 10:23. ### Citation (SBL) Theodotus of Ancyra, Hom. 73.8 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-8). ## Theodotus, ACO I.1.2, homily 73.9 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-0/#p-73-9 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The furnace was flame and dew at once; God, who changed nothing there, became man without change; and since prophets and angels could not save humanity, God saved it himself, respecting free will. ### Greek text Ιδίοις δροις και γέγονεν αίμα, δπερ ούκ ήν, θεοΰ υπέρ λόγον δεικνύντος τό θαύμα. ή δέ Βαβυλωνία φλόΕ πώς δρόσος τοις τρισίν έγένετο παισί; καί γάρ φλόξ ήν καί δρόσος έγένετο, και άμφω ταύτα δηλούνται τήι ένεργείαι. δτι μέν γάρ δρόσος ήν, οί τρεις διδάσκουσι παίδες ταύτηι καταψυχόμενοι· δτι δέ και φλόΕ ήν, οί ταύτηι κατακαυθέντες μηνύουσι Βαβυλώνιοι. είδες πώς τό πΰρ έμεινε πΰρ καί δρόσος έγένετο· ού δύο πράγματα ούδέ δύο φύσεις, άλλ' έν ήν και (τό αύτό) τό όρώμενον. δ γάρ ήν φλόΕ, τούτο γέγονε δρόσος, καί μαρτυροΰσιν οί δίκαιοι. μηκέτι ούν έρώτα με τών τοΟ θεοΰ σημείων τον τρόπον. πάλιν γαρ έρώ σοι, τά θαύματα δεικνύς μέν δτι έγένετο, θεώι δέ καταλιμπάνων είδέναι τών θαυμάτων τόν λόγον. είτα είπέ μοι· ταύτα θαυματουργεί θεός καΐ τήν φλόγα (φυλάττων) δρόσον ποιεί, ούδέ φλόγα μεταβαλών και προς δρόσον αύτήν μεθιστών, τυράννου τήν άπόφασιν λΰσαι βουλόμενος και ήδικημένους έκδικήσαι θέλων και τούς αίτιους καταναλώσαι βουλόμενος βαρβάρους [καΐ θαυματουργεί τά τοιαύτα θεός το πυρ φυλάΕας έν ίδίοις δροις καΐ δρόσον έπιδείΣας, καΐ ίνα τρεις παίδες σαιθώσι, θαυματουργά τά τοιαύτα θεός], ίνα δέ κόσμον σώσηι θεός, άμφιβάλλεις δτι αύτός μείνας θεός γέγονεν άνθρωπος; ουκ έδεήθη φλόγα μεταβαλεΐν, 'ίνα δρόσον έργάσηται, και αύτός άνθρωπος γενέσθαι βουληθείς δια σωτηρίαν άνθρώπων τήν έαυτοΟ φύσιν έδεήθη μεταβαλεΐν; πΟρ έμεινε και γέγονε δρόσος, καΐ συ λέγεις* πώς μένει θεός καΐ γίνεται άνθρωπος; Επειδή γάρ τήν φύσιν ήμών βουλόμενος σώσαι θεός οό δι' έτέρων τήν σωτηρίαν ήμών, άλλά δι' έαυτοΰ κατεσκεύασεν, έπειδή πάσα κτίσις ήτόνει πρός σωτηρίαν ήμών ÖEiv έχόντων και κακίας καΐ πλάνης" ή γάρ μακρά τής κακίας συνήθεια άντι φύσεως τοις άνθρώποις έγίνετο παρωσαμένη τήν φύσιν, προεφήτευσε προφήτης, άλλ' ήτόνει ό λόγος τηι κακίαι νικώμενος, άγγελοι λειτουργοί της ήμέτερας έγίνοντο σωτηρίας (καΐ μαρτυρεί ό μέγας ΠαΟλος λέγων περι άγγέλων' ούχΐ πάντες είσΐ λειτουργικά πνεύματα είς διακονίαν άποστελλόμενα διά τους μέλλοντας κληρονομεΐν σωτηρίαν;), άγγελος ό κρείττων τήν φύσιν έλειτούργει πρός σωτηρίαν ήμών, άλλ' ούκ έσώιΣετο άνθρωπος, τοίς κακίαις σπουδαίως έγκείμενος, ήτόνει oöv άπαντα πρός άνθρώπων τήν άμέλειαν' ή γάρ κακία τών πονηρών τήν σπουδήν ένίκα τών άγαθών, ούχ δτι νικάται θεός, άλλ' δτι γνώμηι του αυτεξουσίου τήν άρετήν έπιτρέπει, άνάγκηι ούκ ωθεί σε πρός κατορθώματα ούδέ μή βουλόμενον έλκει πρός άρετήν, 'ίνα σοι τήν άρετήν κατασκευάσας έκούσιον ### English translation (Claude) its own bounds and became blood, which it was not, God showing the wonder beyond reason. And the Babylonian flame, how did it become dew for the three youths? For it was flame and became dew, and both are shown by what they did. That it was dew, the three youths teach, who were cooled by it; and that it was flame, the Babylonians who were burned up by it show. Do you see how the fire remained fire and became dew? Not two things, nor two natures, but what was seen was one and the same. For what was flame became dew, and the righteous bear witness. Ask me no longer, then, the manner of God's signs. For again I say to you: show by the wonders that something happened, but leave it to God to know the reason of the wonders. Then tell me: God works these wonders, keeping the flame and making it dew, not changing the flame and turning it into dew, wishing to undo the tyrant's sentence, to avenge those wronged, and to consume the guilty barbarians; and to save the world, do you doubt that he himself, remaining God, became man? He did not need to change the flame to produce dew; and wishing himself to become man for the salvation of human beings, did he need to change his own nature? The fire remained and became dew, and you say: How does he remain God and become man? For since God, wishing to save our nature, accomplished our salvation not through others but through himself, since all creation was too weak for our salvation, we being held fast by both evil and error (for the long habit of evil had become for human beings a second nature, thrusting nature aside): a prophet prophesied, but the word was too weak, overcome by evil; angels became ministers of our salvation (and the great Paul testifies, saying of angels: 'Are they not all ministering spirits sent out for service for the sake of those who are to inherit salvation?'); an angel, superior in nature, ministered for our salvation, but man was not saved, being eagerly given over to wickedness. All things, then, were too weak against the negligence of human beings; for the evil of the wicked overcame the zeal of the good. Not that God is overcome, but because he entrusts virtue to the choice of free will: he does not thrust you by necessity to good deeds, nor drag you unwilling to virtue, so that, having made virtue voluntary for you, ### Scripture references - Dan 3:25: allusion, medium confidence - Heb 1:14: quotation, high confidence ### Extrabiblical texts - Pr Azar 26-27 (Prayer of Azariah and Song of the Three Young Men): allusion, high confidence ### Translation notes - Dan 3 (the dew in the furnace is in the Greek additions, Pr Azar 26–27, Dan 3:49–50 LXX); Heb 1:14. - The editor deletes, as a repetition of what precedes, a clause 'and God works such wonders, keeping the fire within its bounds and showing dew, and works such wonders so that three youths might be saved'. 'Keeping' (φυλάττων) and 'the same' (τὸ αὐτό) are the editor's additions, translated. - 'Show by the wonders that something happened' is translated by sense from a garbled line; a block of apparatus in the middle of the section is removed. ### Citation (SBL) Theodotus of Ancyra, Hom. 73.9 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-9). ## Theodotus, ACO I.1.2, homily 73.10 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-0/#p-73-10 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: When prophets, law, and angels failed, God came himself, not in terror as at Sinai but in poverty, born in a manger, so that all might approach him; Isaiah's ox and donkey point to that manger. ### Greek text σόν αύτήν ποιήσηι κατόρθωμα, τί οδν; έπειδή και προφήται ένενίκηντο καΐ ούκ ένήργουν διδάσκαλοι καΐ νόμος ήτόνει καΐ άγγελοι τής σπουδής άπετύγχανον, τής γνώμης τών άνθρώπων ούκ είκούσης τοΐς άγαθοΐς, αύτός ό της φύσεως ποιητής έπεδήμησε, φύσιν νενικημένην άνορθώσαι βουλόμενος, και παραγίνεται, ού κτυπών ώς θεός ούδέ βρονταϊς καταπλήττων τάς άκοάς ούδέ γνόφον περιβαλλόμενος καΐ πΟρ φοβερόν έν τώι γνόφωι δεικνύς ούδέ σάλπιγγος ήχωι τους άκούοντας δεδιττόμενος, ώς ποτέ τοις Ίουδαίοις έπεφάνη φόβον έμποιών, ού σοβών τόν οίκέτην, χάριτι δέ μάλλον αύτόν προσκαλείται και άγαθότητι. ού δορυφορίας έπάγεται άρχαγγέλων' ού κινεί τά τών άγγέλων στρατόπεδα. ού γάρ ήθέλησε σοβήσαι τόν δραπέτην τόν φυγάδα τών έκείνου νόμων γενόμενον, άλλ' ίρχεται ό πάντων κύριος έν δούλου μορφήι, πτωχείαν περιβαλλόμενος, ίνα μή σοβήσηι τό θήραμα, έν άδήλωι τίκτεται χωρίωι, άγρόν άφανή πρός γέννησιν έκλεξάμενος· διά πτωχής τίκτεται παρθένου καΐ πάντα πτωχά προσλαμβάνεται, 'ίνα ήσύχως πρός σωτηρίαν άγρεύσηι τόν άνθρωπον. ei γαρ έπιδόΗως έτέχθη και πλοΰτον πολύν περιβαλλόμενος παρεγένετο, εϊπον αν οί άπιστοι δτι ή του πλούτου δαπάνη τήν μεταβολήν της οικουμένης είργάσατο. εί την μεγάλην 'Ρώμην εϊλετο πόλιν, τήι δυναστείαι τών πολιτών της οικουμένης τήν μεταβολήν έλογίίοντο. εί υίός έγένετο βασιλέως, τήι δυναστείαι τήν ώφέλειαν έπέγραφον. νομοθέτου έγεγόνει υιός, αύτοΰ τοις προστάγμασι τήν ώφέλειαν έπέγραφον. άλλα τί ποιεί; πάντα [τά έργα] πτωχά και ευτελή, πάντα μέτρια και τοΐς πλείοσιν άφανή, ίνα θεότης μόνη γνωρισθήι τήν οίκουμένην μετακοσμήσασα. διά τούτο πτωχήν αίρεΐται μητέρα, πτωχοτέραν πατρίδα, ένδεής τοΐς χρήμασι γίνεται. και τήν ένδειαν έρμηνευέτω σοι ή φάτνη. ούχ ύπαρχούσης γαρ κλίνης έφ' ης κατακλιθήι ό κύριος, έν φάτνηι τίθεται και γίνεται της χρείας το άπορον προφητείας κάλλιστον μήνυμα. έν φάτνηι γαρ κατετέθη, μηνυων δτι και άλογων έσται τροφή. ό γάρ τοΰ θεοΰ λόγος προς εαυτόν έφείλκετο και πλουσίους και πένητας και έλλογίμους και τώι λόγωι βραδεΐς, πενίαι τε συζών και έν φάτνηι τεθείς. όράις πώς της χρείας ή Ινδεια προφητείαν είργάσατο και ή πτώχεια τον δι' ημάς πτωχεύσαντα εύπρόσιτον πάσιν ύπέδειζεν; ουδείς γάρ δεδοικώς τοΰ ΧριστοΟ πλοΰτον υπέρογκον άτολμος ήν' ούδένα προσελθεΐν αύτώι βασιλείας υψος έκώλυσεν, άλλά κοινός ώφθη και πένης ό πάσιν έαυτόν εις σωτηρίαν προθείς. έν φάτνηι γάρ ό τοΰ θεοΰ κατατίθεται λόγος και διά μέσου τοΰ σώματος, ίνα άδειαν εχηι λογικός τε και άλογος μεταλαβεΐν τής σωτηριώδους τροφής. και τοΰτο τάχα και ό προφήτης πρότερον έβόα, τής φάτνης ταύτης διηγούμενος τό μυστήριον λέγων εγνω βοΰς τον κτησάμενον και ονος τήν φάτνην τοΰ κυρίου αύτοΰ , Ισραήλ δέ με ούκ έγνω και ό λαός με ού συνήκεν. εί γάρ και άπλουστέραν εννοιαν ό λόγος Ιχει, δεικνύς τον Έβραΐον των άλογων άγνωμονέστερον, άλλά δύναιτ' αν και τοΰτο δηλοΰν, φάτνην όποδεικνυς τοΰ κυρίου, εφ' ής τεθείς τροφή τοΐς άλογωτέροις έγένετο. και γάρ ούκ άορίστως ό προφήτης φάτνην δηλοΐ, άλλά τήν φάτνην ταύτην Ιφη του κυρίου αύτοΰ, τώι άρθρωι τούτωι, οΐμαι, τήν φάτνην ώρισμένως σημαίνων. και ταΰτα μεν φιλοσοφείται ό βουλόμενος, τήι ποικίληι θεωρίαι τής θείας γραφής έντρυφών" ### English translation (Claude) he might make it your own achievement. What then? Since prophets had been defeated, teachers were ineffective, the law was too weak, and angels failed in their zeal, the will of human beings not yielding to good things, the Maker of nature himself came to dwell, wishing to set a defeated nature upright. And he comes, not crashing as God, nor striking the ears with thunders, nor wrapping himself in thick darkness and showing a fearful fire in the darkness, nor frightening the hearers with the sound of a trumpet, as once he appeared to the Jews, producing fear; not frightening the servant, but rather calling him by grace and goodness. He brings no escort of archangels; he does not move the camps of the angels. For he did not wish to frighten the runaway, who had become a fugitive from his laws; but the Lord of all comes in the form of a servant, wrapped in poverty, so as not to frighten the prey. He is born in an obscure place, choosing an unseen field for his birth; he is born through a poor virgin and takes on all things poor, so as to catch man quietly for salvation. For if he had been born in splendour and had come wrapped in great wealth, the unbelievers would have said that the spending of wealth worked the change of the world. If he had chosen great Rome as his city, they would have reckoned the change of the world to the power of its citizens. If he had become the son of an emperor, they would have ascribed the benefit to power. Had he been the son of a lawgiver, they would have ascribed the benefit to his ordinances. But what does he do? All poor and lowly, all modest and unseen by most, so that the Godhead alone might be known as having re-ordered the world. That is why he chooses a poor mother, a poorer homeland; he becomes needy in money. And let the manger interpret the need to you. For there being no bed on which the Lord might lie, he is placed in a manger, and the want caused by need becomes a most beautiful sign of prophecy. For he was laid in a manger, signifying that he would be food even for the irrational. For the Word of God drew to himself rich and poor, the eloquent and those slow of speech, living with poverty and laid in a manger. Do you see how the want of need worked prophecy and the poverty showed the one who became poor for us to be accessible to all? For no one was without courage from fear of Christ's overwhelming wealth; the height of kingship prevented no one from coming to him; but he appeared common and poor, who set himself forth to all for salvation. For the Word of God is laid in a manger, and through the medium of his body, so that rational and irrational alike may freely partake of the saving food. And perhaps the prophet too cried this beforehand, describing the mystery of this manger, when he said: 'The ox knew its owner, and the donkey the manger of its lord; but Israel did not know me, and the people did not understand me.' For even if the saying has a simpler sense, showing the Hebrew to be more ungrateful than the irrational animals, yet it could also show this, pointing to the manger of the Lord, on which, laid, he became food for the more irrational. For the prophet does not speak of a manger indefinitely, but called it 'the manger of its lord', marking, I think, this manger definitely by the article. And let whoever wishes philosophize on these things, delighting in the varied contemplation of divine Scripture; ### Scripture references - Exod 19:16: allusion, high confidence - Phil 2:7: allusion, high confidence - Luke 2:7: allusion, high confidence - Isa 1:3: quotation, high confidence - 2 Cor 8:9: echo, medium confidence ### Translation notes - Exod 19:16–19; Phil 2:7; Luke 2:7; Isa 1:3; 2 Cor 8:9. The editor deletes 'the works' (τὰ ἔργα) after 'all'. - The comparison of 'the Hebrew' with the animals is drawn from Isa 1:3; translated as written. - A block of the editor's apparatus in the middle of a word is removed. ### Citation (SBL) Theodotus of Ancyra, Hom. 73.10 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-10). ## Theodotus, ACO I.1.2, homily 73.11 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-0/#p-73-11 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: 2 Cor 8:9 shows that the one who was rich and became poor is God the Word himself, not a separate man; so he also suffered the rest of human things. ### Greek text ημείς δέ έδείζαμεν δτι έπτώχευσε δι' ημάς ό πλούσιος τώι τής θεότητος λόγωι ευληπτον πάσι τήν σωτηρίαν ποιών. δ δή και σημαίνων ό μέγας Παύλος έλεγε' δι' ημάς έπτώχευσε πλούσιος ών, 'ίνα ήμεις τήι εκείνου πτωχείαι πλουτήσωμεν . και τίς ήν ό πλουτών; τί δέ έπλούτει; και πώς ούτος έπτώχευσε δι' ημάς; λεγέτωσαν ήμΐν οί τοΰ θεοΰ λόγου διαιροΰντες τον άνθρωπον και τό ένωθέν διιστάντες τήι μνήμηι τών φύσεων, οί δύο τινά λέγοντες τόν Χριστόν και τό (hi) έπινοίαι μόνηι προς άπολογίαν κομίζοντες. τίς ουν ών πλούσιος, είπέ μοι, τήν έμήν πτωχείαν έπτώχευσεν; άρα ό φαινόμενος άνθρωπος, δν σύ διιστάις της θεότητος; άλλ' ουδέποτε ούτος έγένετο πλούσιος ' ήν πτωχός, έκ πτωχών προγόνων τεχθείς. τίς oöv ό πλούσιος και τί πλούτων ήν, δς δι' ή μας έγένετο πένης; θεός, φησίν, έπλούτει την κτίσιν. ούκοΰν θεός και πένης έγένετο, ιδίαν πενίαν τήν τοΰ όρωμένου ποιούμενος. ό γάρ αύτός και έπλούτει την θεότητα και δι' ημάς πένης έγένετο. ουδέ γάρ τον άνθρυυπον αν εϊποις πλουτεΐν, πτωχόν οντα και φύσει και χρήμασιν, ουδέ [γάρ] τον πλουτουντα θεότητος άΗίαν πτωχεύειν αν εϊποις, μή προσάψας αύτώι τά ανθρώπινα. δια τοΰτο και ό απόστολος συναπτών δόζαν θεότητος άνθρωπίνοις παθήμασιν, ούδέ έπινοίαι διαιρεΐν ουδέ λόγωι διαστήσαι τά ένωθέντα βουλόμενος, τον αύτόν έφη πλουτεΐν θεότητα και πτωχεύειν παθήμασι και το μεν δι' έαυτον είναι, τό δέ δι' ήμάς πεπονθέναι. ει δε ό πλούτων τήν θεότητα πτωχεύει την ανθρώπων πτωχείαν, πώς ουχί και τά λοιπά πέπονθεν, απαζ άνθρωπος γενέσθαι δια φιλανθρωπίαν έλόμενος; ### English translation (Claude) but we have shown that the rich one became poor for us, in the principle of his Godhead making salvation easy for all to grasp. The great Paul signified this when he said: 'For our sake he became poor, though he was rich, so that we by his poverty might become rich.' And who was the rich one? In what was he rich? And how did he become poor for us? Let those tell us who divide the man from God the Word and separate what is united by recalling the natures, who call Christ two and bring forward '(one) in thought only' as their defence. Who, then, being rich, tell me, became poor with my poverty? The visible man, whom you separate from the Godhead? But he was never rich; he was poor, born of poor ancestors. Who then was the rich one, and in what was he rich, who became poor for us? God, he says, was rich in creation. Then God also became poor, making the poverty of what was seen his own. For the same one was both rich in Godhead and became poor for us. For you would not say that the man was rich, poor as he was both in nature and in money; nor would you say that the one rich in the dignity of Godhead became poor without attaching human things to him. That is why the apostle too, joining the glory of the Godhead to human sufferings, not wishing to divide in thought or separate in speech what was united, said that the same one was rich in Godhead and poor in sufferings, the one for his own sake, the other having suffered for ours. If the one rich in Godhead becomes poor with the poverty of human beings, how did he not also suffer the rest, having once chosen to become man through love for humankind? ### Scripture references - 2 Cor 8:9: quotation, high confidence ### Translation notes - 2 Cor 8:9. '(One)' is the editor's addition, translated; the editor deletes 'for' (γάρ) in 'nor would you say'. ### Citation (SBL) Theodotus of Ancyra, Hom. 73.11 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-11). ## Theodotus, ACO I.1.2, homily 73.12 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-0/#p-73-12 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Christ's poverty in the manger reveals the wealth of his Godhead; the magi and the angels worshipped one and the same God; the star was an angelic power, not a real star. ### Greek text Άλλα ταΰτα μέν εις τοσούτον" συ δέ μοι βλέπε τό πτωχότατον οίκημα τοΰ πλουτουντος τον ούρανόν βλέπε τήν φάτνην τοΰ έπι των χερουβίμ καθήμενου" βλέπε σπάργανα του δήσαντος ψάμμωι τό πέλαγος' βλέπε τήν κάτω πτωχείαν, τον άνω πλοΰτον αυτού λογιζόμενος. οΰτως γάρ αν και χάριτος και φιλανθρωπίας ϊδοις τό μέγεθος, ει τήν τοσαύτην του θεοΟ λογίσηι συγκατάβασιν. και γάρ έν ταύτηι τήι πτωχείαι ό πλούτος αύτοΰ της θεότητος δείκνυται, αστέρος τοις μάγοις δηλούντος τον πένητα και τους βαρβάρους άγοντος έπι τήν φάτνην τοΰ πένητος. άλλά και άγγελοι χαίροντες τοΰτον άνηγόρευον τον πτωχόν τοις ποιμέσιν, άιδοντες τόν πλοΰτον αύτοΰ της θεότητος. και γάρ οί μάγοι τώι φαινομένωι τόν λίβανον προσεκόμισαν ώς θεώι, ού διιστώντες τήν φύσιν της φύσεως ούδέ έπινοίαις τέμνοντες τόν ήνωμένον, αλλ' άπα£ τώι θαύματι τόν φαινόμενον είδότες θεόν προσφέρουσι λίβανον αύτώι τούτωι θεικήν άΗίαν μηνύοντες. ούδέ άγγελοι ταΐς έπινοίαις ταΐς κατά σέ τό τεχθέν τοΰ θεοΰ λόγου διέστησαν, άλλ' ένα και τόν αύτόν είδότες και όρώμενον και νοούμενον έβόων λέγοντες' δό£α έν ύψίστοις θεώι και έπι γης είρήνη, έν άνθρώποις εύδοκία, και ούκ άλλα μέν λέγοντες κατά σέ, άλλα δέ έπινοοΰντες καϊ ρήμασι μέν όμολογοΰντες ένα Χριστόν Ίησοΰν, έπινοίαι δέ διαιρουντες τόν αύτόν, ώσπερ σύ, εννοίας έχων μαχομένας τοις ρήμασιν, άλλ' έ'να και τόν αύτόν δοίάίουσι θεόν. και έν πενίαι τοίνυν καϊ έν φάτνηι τοις πάσιν έφαίνετο. διά τοΰτο και έν σπαργάνοις έστι και υπό άγγέλων δοΗάΣεται « » ού του αστέρος καταβάντος προς τους μάγους (ούδέ γάρ τους τόπους άμείβουσιν οί άστέρες), άλλ' επειδή τών Χαλδαίων ή γη πολλούς έχει τήι κινήσει τών αστέρων προσέχοντας, ή δύναμις ή κρείττων όδηγοΰσα τους μάγους αστέρος άνέλαβεν ιδίωμα, ϊνα άφ' ών έμαθον οί Χαλδαΐοι μάθωσιν δ ούκ ήιδεισαν, και άστρονομίαι προσέχοντες αύτοΐς τοις άστροις τά τοΰ Χρίστου διδαχθώσι μυστήρια. δτι γάρ ούκ ήν άστήρ, άλλά δύναμις αγγελική όδηγοΰσα τους βαρβάρους προς τήν εύσέβειαν, αύτός ό εύαγγελιστής δηλοΐ, τόν άστέρα τούτον και έν ήμέραι ποτέ φαίνεσθαι, ποτέ δέ κρύπτεσθαι λέγων, άλλοτε δέ και όδηγεΐν αύτόν τους μάγους φησ! και σύν αύτοΐς έπι την Βηθλεέμ ίέναι, δπερ ούκ άν τις εϊποι τινά τών αστέρων [δήλον τηι αίσθήσει] ποιεΐν, άλλα δύναμιν έν άστρου σχήματι φαινομένην τοις άστρονόμοις. το δέ και έστη έπάνω του παιδίου περί του αστέρος ρηθέν δύναμιν είναι το φαινόμενον μηνύσει σαφώς. ού γαρ άν τις των έν ούρανώι τεταγμένων άστήρ δήλος έγένετο έπάνω στάς του παιδίου, έπειδή το του διαστήματος μέγεθος της δψεως κλέπτον την κρίσιν ούδέ στάσιν ούδέ κίνησιν τών άστέρων δήλην τήι αϊσθήσει ποιεί. έστη, φησίν, ό άστήρ έπάνω ου ήν το παιδίον . ούκουν άπολιπών τό υψος ό φαινόμενος άστήρ χθαμαλώτερος γέγονεν, ίνα τήι στάσει δείΣηι τοΟ βασιλέως τήν γέννησιν. και γαρ ώς βασιλέα έίήτουν οί μάγοι, βασιλέως έπερωτώντες τον τόκον και τοις Ίουδαίοις λέγοντες" πού έστιν ό τεχθείς βασιλεύς των Ιουδαίων; εϊδομεν γαρ αύτου τον άστέρα έν τήι Άνατολήι και ήλθομεν προσκυνήσαι αύτώι. βασιλέα ίητεΐς, ώ μάγε" τίνος ένεκεν ώς θεώι προσφέρεις τον λίβανον; άλλ' οϊδα και βασιλέα και θεόν έγνώρισα" δια τοΟτο και χρυσόν αύτώι προσφέρω και λίβανον, τοις δώροις όμοΟ και θεόν και βασιλέα μηνύων. ### English translation (Claude) But so much for these things. Look, I beg you, at the poorest dwelling of the one who is rich in heaven; look at the manger of the one seated on the cherubim; look at the swaddling clothes of the one who bound the sea with sand; look at the poverty below, reckoning his wealth above. For so you would see the greatness of grace and of love for humankind, if you reckon God's so great condescension. For in this very poverty the wealth of his Godhead is shown, a star pointing out the poor one to the magi and leading the barbarians to the manger of the poor one. And angels too, rejoicing, proclaimed this poor one to the shepherds, singing the wealth of his Godhead. For the magi brought the frankincense to the one who appeared, as to God, not separating nature from nature nor cutting the united one by thoughts; once they knew by the wonder that the one appearing was God, they offer him frankincense, showing by this very gift his divine dignity. Nor did the angels separate what was born from God the Word by thoughts such as yours; knowing one and the same, both seen and understood, they cried, saying: 'Glory to God in the highest, and on earth peace, good will among men'; not saying one thing, as you do, and thinking another, confessing in words one Christ Jesus but dividing the same in thought, as you do, having thoughts at war with your words; but they glorify one and the same God. So in poverty and in a manger he appeared to all. That is why he is both in swaddling clothes and glorified by angels, … not that the star came down to the magi (for the stars do not change their places); but since the land of the Chaldeans has many who attend to the movement of the stars, the superior power guiding the magi took on the character of a star, so that from what the Chaldeans had learned they might learn what they did not know, and, attending to astronomy, might be taught the mysteries of Christ by the stars themselves. For that it was not a star but an angelic power guiding the barbarians to piety, the evangelist himself shows, saying that this star sometimes appeared even by day and sometimes was hidden, and at another time saying that it guided the magi and went with them to Bethlehem, which no one would say any of the stars does, but rather a power appearing in the form of a star to the astronomers. And what is said of the star, 'it stood over the child', will show clearly that what appeared was a power. For none of the stars set in heaven would have become visible standing over the child, since the greatness of the distance, deceiving the judgment of sight, makes neither the standing nor the motion of the stars visible to perception. 'The star,' it says, 'stood over where the child was.' So the star that appeared left its height and became lower, so as to show by its standing the birth of the king. For the magi sought him as king, asking about the king's birth and saying to the Jews: 'Where is he who has been born king of the Jews? For we saw his star in the East and have come to worship him.' You seek a king, O magus: why do you offer frankincense as to God? 'But I know him as king and I have recognized him as God; that is why I offer him both gold and frankincense, showing by the gifts at once both God and king.' ### Scripture references - Ps 80:1 (79:2 LXX): allusion, high confidence - Jer 5:22: allusion, high confidence - Luke 2:14: quotation, high confidence - Luke 2:7: allusion, high confidence - Matt 2:9: quotation, high confidence - Matt 2:2: quotation, high confidence ### Translation notes - Ps 80:1 (79:2 LXX); Jer 5:22; Luke 2:13–14; Matt 2:2, 9. The editor marks a gap after 'glorified by angels' (shown as …) and deletes 'visible to perception' after 'any of the stars does'. - The view that the star was an angelic power is Theodotus's own interpretation. ### Citation (SBL) Theodotus of Ancyra, Hom. 73.12 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-12). ## Theodotus, ACO I.1.2, homily 73.13 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-0/#p-73-13 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: The manger has become the eucharistic table, and Christ's lowliness, sufferings, and death have brought the world salvation; the virgin's body, made good by God, was no unworthy dwelling. ### Greek text Άλλ' ούτος ό τότε μάγους έλκύσας άρρήτωι δυνάμει πρός τήν ευσέβειαν και νυν τήν φαιδράν πανήγυριν συνεκρότησε σήμερον, ούκέτι έν φάτνηι τιθέμενος, άλλ' έπΐ της σωτηριώδους τραπέζης ταύτης προκείμενος. έκείνη γαρ ή φάτνη της τραπέίης ταύτης μήτηρ έγένετο· δια τούτο έν έκείνηι τίθεται, ίνα έπί ταύτης βρωθήι καΐ γένηται τοις πιστοΐς σωτήριον (δεσμά. άλλ' ή μέν φάτνη την λαμπράν ταύτην άνέδειΣε τράπείαν, ή δέ παρθένος τους χορούς τούτους έβλάστησε της παρθενίας, ή δέ τοΰ έν Βηθλεέμ οικίσκου εύτέλεια τούς περιφανείς τούτους άνέδειΕε ναούς, τά δέ τότε σπάργανα νυν των αμαρτημάτων λυτήρια γέγονεν. είδες της τότε πενίας τά νυν φαινόμενα κατορθώματα; είδες πτωχείαν τοσούτου πλούτου γεγενημένην μητέρα; μή βλάπτει ή κάτω του μονογενούς πρός όλίγον ευτέλεια, τοσούτον πλουτον τήι οίκουμένηι κομίσασα; τί oöv όνειδίίεις Χριστώι τήν έν Βηθλεέμ εύτέλειαν; δια τί πενίαν φέρεις είς μέσον, τά έζ αυτής κέρδη του κόσμου μή λογιζόμενος; διά τί άνάΗιον λέγεις θεοΟ πάθος τοσούτων άγαθών γενόμενον πρόΕενον; διά τί άφαιρήι του μονογενούς τά τραύματα, δ τοσαύτην σωτηρίαν τοις άνθρώποις έπήγασε; τί παρακαθέίηι παθήμασι και ού βλέπεις τών παθημάτων τά νυν γενόμενα κατορθώματα; διά τί πάθος άνάΕιον λέγεις ΘεοΟ, ώι λέλυται τυραννις διαβόλου; διά τί πενίαν λέγεις άναΕίαν θεού, δι' ής ό κόσμος πλουτεΐ τήν εύσέβειαν; διά τί θάνατον άνάζιον λέγεις θεου, ώι θεός άνήλωσε θάνατον; τίνος ένεκεν σταυρόν ού λέγεις ΘεοΟ, ώι θεός τήν κακίαν του δαίμονος έθριάμβευσεν; διά τί τούτο μόνον ού λέγεις ΘεοΟ, δς τήν έμήν άμαρτίαν τώι Εύλωι προσήλωσε; μή διαβάληις πάθη άφ' ών άπάθεια τίκτεται* μή διασύρηις εύτέλειαν άφ' ής διαβόλου τυραννΐς καταλύεται" μή όνειδίσηις ράπισμα θεώι, δι οδ της άμαρτίας τον άνθρωπον ήλευθέρωσε' μή ΘεοΟ δεσμόν εϊπηις άνάΕιον, ώι τον δεσμόν τών σειρών της άμαρτίας άνέλυσε' μή λέγε πενίαν άναΕίαν ΘεοΟ δτι ό διάβολος πλουτών τήν πλάνην επτώχευσε' μή καταγνώις σταυρού βωμούς καταλύσαντος' μή έ£ευτελίσηις ήλους οίς τήν οίκουμένην Χριστός είς 'έν φρόνημα της εύσεβείας συνέπηΣε. μή λογίΖου τα ευτελή, άλλα τα έκ τούτων του παθόντος γενόμενα κατορθώματα, δ ούκ αν εϊποις άνθρωπου γεγονέναι παθόντος ψιλού, νουν έχων και τοις φαινομένοις πειθόμενος. δια τί δέ και καλείς ευτελή & ό θεός δια σωτηρίαν ανθρώπων ήσπάσατο; εί γάρ παθήματα τήι φύσει έστί τε και λέγεται, αλλ' ιατρεία γέγονε των ημετέρων παθών, μηκέτι ουν αυτά προσαγόρευε πάθη, άλλα παθών των ήμετέρων ϊάματα. Και μή μοι τά μέλη της παρθένου είς όνειδος θεότητος φέρε. ουδέ γάρ τούτων ή φύσις έστίν άναζία, καν έπεισελθόντα τά της άτιμίας πάθη τήν εύγένειαν τοΰ σώματος έλυμήναντο. ου γάρ αισχρά τήι φύσει τά μέλη, άλλά δι' έπιθυμίας ατόπου ύβρίίεται. εί γάρ ήν αισχρά τήι φύσει, ούκ δν ταΰτα θεός ταΐς ίδίαις παλάμαις διέπλασεν, έπειδήπερ ούκ αισχρών ό θεός, άλλά τών καλλίστων έστί ποιητής· είδε γάρ πάντα δσα έποίησεν ό θεός, καί ιδού καλά λίαν. ούδέν γάρ τών ύπό θεου γενομένων τήι ίδίαι φύσει κακόν, ουδέ αίσχρόν τι θεός κατεσκεύασεν, άλλ' ημείς τής πρώτης έκπεσόντες κατασκευής έπιθυμίαις άτόποις τήν φύσιν ημών καθυβρίσαμεν. εί ουν πλάσας ό θεός τά μέλη τής γυναικός ού διαβάλλεται, ουδέ ένοικήσας έν αύτοΐς ένυβρίζεται' έν ίδίαι γάρ κτίσει θεός ### English translation (Claude) But he who then drew the magi to piety by an ineffable power has now also gathered this bright festival today, no longer laid in a manger but set forth on this saving table. For that manger became the mother of this table; that is why he is laid in it, so that he might be eaten from this table and become saving food for the faithful. The manger showed forth this splendid table; the virgin sprouted these choirs of virginity; the lowliness of the little house in Bethlehem showed forth these renowned churches; and the swaddling clothes of that time have now become ransoms from sins. Do you see the achievements now appearing from the poverty of that time? Do you see poverty become the mother of so much wealth? Does the brief lowliness of the Only-begotten here below do harm, when it has brought so much wealth to the world? Why then do you reproach Christ with the lowliness at Bethlehem? Why do you bring poverty forward, not reckoning the gains that came to the world from it? Why do you call suffering unworthy of God, when it has procured so many goods? Why do you take away from the Only-begotten the wounds which poured out such salvation for human beings? Why do you sit beside the sufferings and not see the achievements now coming from them? Why do you call suffering unworthy of God, by which the tyranny of the devil has been dissolved? Why do you call poverty unworthy of God, through which the world is rich in piety? Why do you call death unworthy of God, by which God destroyed death? For what reason do you not call the cross God's, by which God triumphed over the evil of the demon? Why do you not call this alone God's, which nailed my sin to the wood? Do not slander sufferings from which impassibility is born; do not disparage lowliness from which the devil's tyranny is dissolved; do not reproach God with the blow by which he freed man from sin; do not call God's bond unworthy, by which he loosed the bond of the chains of sin; do not call poverty unworthy of God, since by it the devil, rich in error, became poor; do not condemn the cross, which overthrew the altars; do not belittle the nails by which Christ fixed the world into one mind of piety. Do not reckon the lowly things, but the achievements that came from them of the one who suffered, which you would not say came from the suffering of a mere man, if you have a mind and are persuaded by what is seen. And why do you call lowly what God embraced for the salvation of human beings? For if they are and are called sufferings by nature, yet they have become the healing of our passions; no longer call them sufferings, then, but cures of our sufferings. And do not bring me the members of the virgin as a reproach to the Godhead. For their nature is not unworthy either, even if the passions of dishonour that came in afterwards damaged the nobility of the body. For the members are not shameful by nature, but are outraged through unfitting desire. For if they were shameful by nature, God would not have fashioned them with his own hands, since God is the maker not of shameful things but of the finest: 'For God saw all the things he had made, and behold, they were very good.' For nothing that came into being from God is evil in its own nature, nor did God make anything shameful; but we, falling from our first construction, outraged our nature by unfitting desires. If, then, God is not slandered for having fashioned the members of the woman, neither is he outraged by dwelling in them; for in his own creation God ### Scripture references - Col 2:14: allusion, high confidence - Col 2:15: allusion, medium confidence - Gen 1:31: quotation, high confidence - Luke 2:7: allusion, medium confidence ### Translation notes - The 'saving table' is the eucharistic altar. Col 2:14–15; Gen 1:31. - The word for 'food' after 'saving' is garbled in the digital text; translated by sense. A block of the editor's apparatus in the middle of the section is removed. ### Citation (SBL) Theodotus of Ancyra, Hom. 73.13 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-13). ## Theodotus, ACO I.1.2, homily 73.14 - URL: https://sophiascriptura.com/fathers/theodotus-ancyra-homiliae/73-14/#p-73-14 - Source: ACO I.1.2 1.1.2 - Translation: Claude (claude-opus-5-5), 2026-10-23 Summary: Theodotus confesses one Christ, the same God and man, and warns that dividing him even in thought denies the economy of salvation. ### Greek text ούκ άναζίως οίκεΐ. εί δέ λέγεις" πώς ούρανόν καταλιπών έν μήτραι κατώικησεν; έρώ σοι κάγώ δτι θεός ών άνθρωπος δι' άνθρώπους έγένετο, μείνας θεός και ού μετατεθείσης ούσίας. 'Ομολογώ τοιγαροΰν τον αύτόν θεόν και ανθρωπον, θεόν μεν προ αιώνων, άνθρωπον δέ γενόμενον έκ του τόκου άρΣάμενον, ού δύο, άλλ' ένα, ού φραζόμενον ως ένα, διττόν δέ έπινοούμενον · ούδέ γάρ μάχεσθαι δει τώι λόγωι τήν έννοιαν. ού νοοΰμεν δύο, όμολογοΟμεν δέ ένα" τό γάρ οίκονομίαι και θαύματι συνημμένον ούδέ λόγος διίστησιν ούδέ έννοια. εί δέ τις έπινοίαι διαστήσειε τό συνημμένον, διαλελυμένον ένόησε και ψευδής ή έννοια γίνεται, διαστήσασα (δηλονότι) τό συνημμένον αεί. δει ουν συνομολογοΰσαν Ιχειν τώι λόγωι τήν έννοιαν. ίνα λέγεις Χριστόν, τόν αύτόν θεόν και άνθρωπον; ούκοΰν ένα και νόει. εί δέ λέγεις μέν ένα, έπινοεΐς δέ δύο, τώι λόγωι σου πολεμούσαν Ιχεις τήν έννοιαν. μή ουν λέγε δύο διαφοράι τινι διιστάμενα. εί γάρ ένοίς τώι λόγωι, μή τέμηις τήι έννοίαι· εί δέ τέμνεις ταΐς έννοίαις, τήν ένωσιν ήρνησαι. μή oöv προς φύσεις διισταμένας καταγάγηις τόν λογισμόν, θεοΰ τήν άκραν θαυματουργήσαντος ένωσιν. πίστευε τώι θαύματι και μή έρεύνα λογισμοΐς τό γενόμενον. μή καταλύσηις τό θαΰμα, εύρεΐν τόν λόγον φιλονεικών ού γάρ μένει τό θαΰμα ού ό λόγος γνωρίζεται. εί του γενομένου γνώριμος ό λόγος, ούκέτι σημεΐον ούδέ θαΰμα τό γεγονός" εί δέ σημεΐον καί θαΰμα, καταλιπών λογισμούς τήν πίστιν άνάλαβε, όμολογών ένα κύριον Ίησοΰν Χριστόν και θεόν και ανθρωπον τον αυτόν ουδέ έπινοίαις ουδέ λογισμοΐς διιστάμενον, ίνα μή τά ένωθέντα λογισμοΐς διαστήσαντες οίκονομίαν σωτήριον άρνησώμεθα. γαρ ένωσις θεοΟ και άνθρωπου δια της οικονομίας γνωρίζεται, ό την ένωσιν διαστήσας την οίκονομίαν ήρνήσατο. πιστεύσωμεν ούν της οικονομίας τοις θαύμασιν, 'ίνα πιστευθείς ό Χριστός τοις όμολογοΟσι ταύτην την χάριν βασιλείαν ουρανών δωρήσηται, ής γένοιτο πάντας ήμάς έπιτυχεΐν χάριτι του Χριστού, ώι ή δόξα εις τους αιώνας, αμήν. ### English translation (Claude) dwells not unworthily. And if you say: How did he leave heaven and dwell in a womb? I in turn will tell you that, being God, he became man for the sake of human beings, remaining God, his essence not being displaced. I confess, therefore, the same as God and man: God before the ages, and man having come to be, beginning from the birth; not two, but one; not spoken of as one while thought of as twofold, for thought must not fight against speech. We do not think of two while confessing one; for what is joined by economy and wonder neither speech nor thought separates. But if anyone separates in thought what is joined, he has thought of it as dissolved, and the thought becomes false, having separated (evidently) what is always joined. Thought, then, must be in agreement with speech. Do you say that Christ is one, the same God and man? Then think of him as one too. But if you say one and think two, you have your thought at war with your speech. Do not, then, speak of two separated by some difference. For if you unite in speech, do not cut in thought; and if you cut in thoughts, you have denied the union. Do not, then, bring your reasoning down to separated natures, when God has worked the highest union. Believe the wonder and do not search out by reasonings what happened. Do not destroy the wonder by striving to find its reason; for where the reason is known the wonder does not remain. If the reason of what happened is known, what happened is no longer a sign or a wonder; but if it is a sign and a wonder, leave reasonings behind and take up faith, confessing one Lord Jesus Christ, the same both God and man, separated neither by thoughts nor by reasonings, so that we may not, by separating in reasonings what is united, deny the saving economy. For since the union of God and man is known through the economy, the one who separates the union has denied the economy. Let us then believe the wonders of the economy, so that Christ, being believed, may grant the kingdom of heaven to those who confess this grace; which may we all obtain by the grace of Christ, to whom be glory forever. Amen. ### Translation notes - '(Evidently)' is the editor's addition, translated. 'For since' is translated by sense where the first word of the sentence is lost in the digital text. ### Citation (SBL) Theodotus of Ancyra, Hom. 73.14 (ACO I.1.2 1.1.2; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodotus-ancyra-homiliae/73-14).