Ἐκεῖνο δὲ πῶς παραδράμωμεν, οὐδενὸς ἧττον τῶν εἰρημένων ὂν ἀξιάγαστον; ‘Ο πατήρ, φησιν, οὐσίας, ἢ ἐνεργείας ὄνομα; ὡς ἀμφοτέρωθεν ἡμᾶς δήσοντες, — εἰ μὲν οὐσίας φήσομεν, συνθησομένους ἑτεροούσιον εἶναι τὸν υἱόν, ἐπειδὴ μία μὲν οὐσία θεοῦ, ταύτην δέ, ὡς οὗτοι, προκατείληφες ὁ πατήρ· εἰ δὲ ἐνεργείας, ποίημα σαφῶς ὁμολογή- 2 σύναγε cdefg ’duo Reg. Or. 1’|| 3 πάρα τὸ πη] παρατροπὴν (om και) b: παρατροπῇ ‘Reg. a’ 3. παρὰ τὸ πῆ κ. ἁπλῶς] ’The fallacy lies in arguing from the conditioned to the absolute’ (lit. ’is on account of that which is so for special reasons and that which is so absolutely’). 4. τοῖς περὶ ταῦτα] ’to use the technical language of logicians’ (lit. ’as it is customary to speak technically for those who concern themselves with these’). 5. ἡμῶν γὰρ κτλ.] ’For when we allow that it is in the nature of a cause to be greater than the thing caused, they infer that it is greater by nature; which is like arguing that because we say, "Such and such a man is dead." therefore man, in the abstract, is ’ The emphasis, of course, is on ὁ δεῖνα, and it seems simplest to take ἄνθρ. along with it as subject, understanding νεκρός alone to be predicate — an arrangement of words like ὁ μέγας τέθνηκε Βασίλειος. But the sense is the Same either way. In the apodosis, τὸν ἄνθρ. is subject, the predicate being supplied from the previous clause, sc. νεκρὸν εἶναι. The commentators from Elias onwards have totally failed to catch the argument, or even to understand the grammar of the passage. If Gr. had intended to say anything so pointless as Petavius (de Trin. II v 12) makes out, viz. that because ὁ δεῖνα is a dead man, therefore he is a man, he must have said τὸ ἄνθρωπον, not τόν. So far Elias, whom Petavius quotes, knew better. 16. ’ Well? they say, ’the word Father must denote either nature or operation: which is it to be?’ Neither, is the answer; it denotes a relation, and α relation which implies community of nature between the Father and the Son. 10. ἀξιάγαστον] ‘astonishing,’ from ἄγαμαι ’to wonder. ib. οὐσίας, ἢ ἐνεργ. ὄν.] ’is it a name denoting essence, or operation?’ 12. ἑτεροούσιον] A word modelled on the false analogy of ὁμοούσιος. It should be ἐτερούσιος. σοντας, ἁλλ’ οὐ γέννημα. οὗ γὰρ ὁ ἐνεργῶν, ἐκεῖ πάντως καὶ τὸ ἐνεργούμενον. καὶ πῶς τῷ πεποιηκότι ταὐτὸν τὸ πεποιημένον, θαυμάζειν φήσουσι. σφόδρα ἂν ᾐδέσθην ὑμῶν καὶ αὐτὸς τὴν διαίρεσιν, εἰ τῶν δύο τὸ ἕτερον δέξασθαι ἢν ἀναγκαῖον, ἁλλὰ μὴ τὰ δύο διαφυγόντα τρίτον εἰπεῖν ἀληθέστερον· ὅτι οὔτε οὐσίας ὄνομα ὁ πατήρ, ὦ σοφώτατοι, οὔτε ἐνεργείας, σχέσεως δὲ καὶ τοῦ πῶς ἔχει πρὸς τὸν υἱὸν ὁ πατήρ, ἢ ὁ υἱὸς πρὸς τὸν πατέρα. ὡς γὰρ παρ’ ἡμῖν αἱ κλήσεις αὗται τὸ γνήσιον καὶ οἰκεῖον γνωρίζουσιν, οὕτω κἀκεῖ τὴν τοῦ γεγεννημένου πρὸς τὸ γεγεννηκὸς ὁμοφυίαν σημαίνουσιν. ἔστω δέ, ὑμῶν χάριν, καὶ οὐσία τις ὁ πατήρ· συνεισάξει τὸν υἱόν, οὐκ ἀλλοτριώσει, κατὰ τὰς κοινὰς ἐννοίας καὶ τὴν τῶν κλήσεων τούτων δύναμιν. ἔστω καὶ ἐνεργείας,εἰ τοῦτο δοκεῖ· οὐδὲ οὕτως ἡμᾶς αἱρήσετε. αὐτὸ δὲ τοῦτο ἐνηργηκὼς ἂν εἴη τὸ ὁμοούσιον, εἰ καὶ ἄτοπος ἄλλως ἡ τῆς περὶ τοῦτο ἐνεργείας ὑπόληψις. ὁρᾶς ὅπως ὑμῶν, καὶ κακομαχεῖν ἐθελόντων, τὰς στροφὰς διαφεύγομεν; ἐπεὶ δέ σου τὸ ἐν τοῖς λογισμοῖς καὶ ταῖς στροφαῖς ἄμαχον 16. 5 διαφυγόντα] φυγόντα b || 11 οὐσία] οὐσίας e ‘Reg. Cypr. || 14 αἱρήσετε] σητεb·. σεται d || 15 ’δε] γὰρ ’Reg. Cypr. aliiq. Reg. et Colb.’ || 16 ἄλλως] + πὼς df || πέρι] πρὸς b || 17 om καὶ bc 1. οὗ γὰρ ὁ ἐνεργῶν] lit. ’where there is one performing an operation, there is also the result of the operation.’ It is not very obvious why γέννησις should not be included under the head of ἐνέργεια, and Gr. does not much object to it. But evidently Gr. ’s opponent made ἐνεργεῖν = ποιεῖν. 3. ᾐδέσθην] iron. ‘I should have stood in great ’awe.’ 7. σχέσεως] ’relation’’, explained by τοῦ πῶς ὦι πρός κτλ. 10 κὰκεῖ when used in ref. to the Godhead. 12. συνεισάξει] ’will at the same moment imply the Son.’ 15. αὐτὸδἐ τοῦτο] ’His operation will still have produced that very result consubstantial with Himself.’ ib. εἰ καἰ ἄτοπος] The καὶ be taken closely with ἄτοπος and disjoined from εἰ, which has here the force of ’since.’ The reading ἢ, adopted by the Benedictines, makes ἄλλως superfluous. The notion of such an operation as results in a Son’ would be absurd if it did not imply a real (i.e. a consubstantial) Son. 17. κακομαχεῖν] ‘to fight unscrupulously: The word στροφάς, ’twists,’ shews that the μάχη is a wrestling-match, not a battle. ἔγνωμεν, ἴδωμέν σου καὶ τὴν ἐκ τῶν θείων λογίων ἰσχύν, ἃν ἄρα δέξῃ κἀντεῦθεν πείθειν ἡμᾶς.

Ἡμεῖς μὲν γὰρ ἐκ μεγάλων καὶ ὑψηλῶν τῶν τοῦ υἱοῦ τὴν θεότητα καὶ κατειλήφαμεν, καὶ κηρύσφωνῶν σομεν. τίνων τούτων; τῆς θεός, τῆς λόγος, ὁ ἐν ἀρχῇ, ὁ μετὰ τῆς ἀρχῆς, ἡ ἀρχή· Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος· καί, Μετά σου ἡ ἀρχή· καί, ‘Ο καλῶν αὐτὴν ἀπὸ γενεῶν ἀρχήν. ἐπειδὴ υἱὸς μονογενής· ‘Ο μονογενὴς υἱός, ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο. ὁδός, ἁλήθεια, ζωή, φῶς· Ἐγώ εἰμι ἡ ὁδός, καὶ ἡ ἁλήθεια, καὶ ἡ ζωή· καί, Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. σοφία, δύναμις· Χριστὸς θεοῦ δύναμις, καὶ θεοῦ σοφία. ἀπαύγασμα, χαρακτήρ, εἰκών, σφραγίς· Ὅς ὣν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ· καί, Εἰκὼν τῆς ἀγαθότητος· καί, τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός. κύριος, βασιλεύς, ὁ ὤν, ὁ παντοκράτωρ· Ἔβρεξε κύριος πῦρ παρὰ κυρίου· καί, 17. 4 καὶ κατειλ.] om καὶ e ΙΙ 16 om ο πατὴρ ce 2. δέξη κἀντ’. πείθειν] ‘if from that quarter you can find means to persuade tis? 17. The titles given to the Son in Scripture clearly shew His Godhead. 5. τῆς θεός] sc. φωνῆς. 6. ἐν ἀρχῇ ἢν] John i 1. 7. μετὰ σοῦ ἡ ἁ.] Ps. cix (ex) 3 where Swete reads μ. σοῦ ἀρχή. As the Ps. addresses Christ, the statement agrees with Gr.'s allusion to the passage just above; for if the ἀρχή (sc. the Father) is with Him, He is with the ἀρχή. In the Ps. the word ἀρχή was prob. intended to mean ‘rule.’ ‘authority,’ not (as Gr. seems to think) ‘beginning.’ 8. ὁ καλῶν αὐτήν] Is. xli 4 where the true text is ἀπὸ γενεῶν ἀρχῆς, the αὐτήν prob. being repeated from the δικαιοσύνην of the previous vs. I cannot find that any other father uses the text in the same manner as Gr. ib. ἐπειδὴ υἱὸς μ.] gives a justification for the text just used, — or perhaps for the orig. statement τὴν θεότητα...κηρύσσομεν. The verb ἐστίν, or καλεῖται, must be supplied: ’for He is the only begotten Son.’ 9. ὁ μονογ. υἱός] John i 18. Hort Two Dissertations p. 20 mentions that the phrase μονογενὴς θεός is once used by Gr. (Ep. 202 p. 168 C). It seems, however, from our present passage that Gr. considered υἱός to be the right reading in St John. 10. ἐγώ εἰμι ἢ ὁδ.] John xiv 6. 11. τὸ φῶς τ. κόσμου] John viii 12. 12. X. θεοῦ δύν.] 1 Cor. i 24. 14. ὃς ὢν ἀπαύγασμα] Hob. i 3. 15. εἰκὼν τῆς ἂγ.] Wisd. vii 26. ib. τοῦτον γὰρ b π. ἐσφρ.] John vi 27. 17. ἔβρεξε κύριος] Gen. xix 24. Ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου· καί, ‘O ὤν, καὶ ὁ ἢν, καὶ ὁ ἐρχόμενος, καὶ ὁ παντοκράτωρ. σαφῶς περὶ τοῦ υἱοῦ λεγόμενα, καὶ ὅσα τῆς αὐτῆς τούτοις ἐστὶ δυνάμεως ὧν οὐδὲν ἐπίκτητον, οὐδὲ ὕστερον τῷ υἱῷ προσ- γενόμενον, ἢ τῷ πνεύματι, ὥσπερ οὐδὲ αὐτῷ τῷ πατρί. οὐ γὰρ ἐκ προσθήκης τὸ τέλειον. οὐ γὰρ ἦν ὅτε ἄλογος ἦν, οὐδὲ ἦν ὅτε οὐ πατήρ, οὐδὲ ἦν ὅτε οὐκ ἀληθής, ἢ ἄσοφος, ἢ ἀδύνατος, ἢ ζωῆς ἐνδεής, ἢ λαμπρότητος, ἢ ἀγαθότητος.

Σὺ δέ μοι καταρίθμει πρὸς ταῦτα τὰ τῆς ἀγνωμοσύνης ῥήματα, τὸ θεός μου καὶ θεὸς ὑμῶν, τὸ μείζων, τὸ ἔκτισε, τὸ ἐποίησε, τὸ ἡγίασεν. εἰ βούλει δέ, καὶ τὸ δοῦλον, καὶ τὸ ὑπήκοον· τὸ δέδωκε, τὸ ἔμαθε, τὸ ἐντέταλται, τὸ ἀπέσταλται, τὸ μὴ δύνασθαι ἀφ’ ἑαυτοῦ τι ποιεῖν, ἢ λέγειν, ἢ κρίνειν, ἢ δωρεῖσθαι, ἢ βούλεσθαι. ἔτι δὲ καὶ ταῦτα, τὴν ἄγνοιαν, τὴν ὑποταγήν, τὴν εὐχήν, τὴν ἐρώτησιν, τὴν 18. 13 ἐντέταλται] ἐντέταλκεν b 1. ῥάβδος εὖθ’.] Ps. xliv 7 (xlv 6); Heb. i 8. ib. ὁ ὢν κ. ὁ ἦν] Rev. i 4, 8; iv 8; xi 17; xvi 5. In all these places St J. seems to use the expression to mean the Father. 6. οὐ γὰρ ἐκ προσθήκης] The Father's perfection would be the consequence of an addition, if He had at one time been without the Son. The words which follow, ἄλογος κτλ., are all chosen with ref. to one or other of the titles of the Son above cited. 18. The htimbler language used concerning Him belongs to the human nature zvhich He assumed. 10. τὰ τῆς ἅγν’. ῥήματα] The shade of meaning which Gr. intended ἅγν’. here to bear may be gathered from ὁ νῦν σοι καταφρονούμενος in § 19; ’the words which you scornfully misunderstand.’ 11. θεός μου] John xx 17. ib. μείζων] John xiv 28. 12. ἔκτισε] Prov. viii 22. 12. ἐποίησε] Acts ii 36, Heb. iii 2. ib. ἡγίασεν] John x 36. ib. δοῦλον] Phil, ii 7. 13. ὑπήκοον] Phil, ii 8. ib. δέδωκε] The passage in Ath. Or. iii c. Ar. ἑ 35 suggests John iii 35, but the context here may point to John xviii 11. ib. ἔμαθε] Heb. v 8. ib. ἐντέταλται] There seems to be no passage where the actual word occurs in relation to Christ, nor ἐντέταλκεν either. The ref. is prob. to John xv 10 and similar passages. 14. ἀπέσταλται] John v 36, xx 21. ib. μὴ δύνασθαι...ποιεῖν] Johnv 19. ib. λέγειν] John viii 28, xii 49. 15. κρίνειν] John viii 15, xii 47. ib. δωρεῖσθαι] Matt, xx 23. ib. βούλεσθαι] John v 30. 16. ἄγνοιαν] Mark xiii 32. ib. ὑπ’ ὁτ’ ἂγ ἤν] Luke ii 51, 1 Cor. xv 28. ib. εὐχήν] Luke iii 21 etc. ib. ἐρώτησιν] From the example given in § 20, it seems that Gr. refers to occasions like John xi not to John xiv 16, which would be little more than a repetition of εὺχήν. προκοπήν, τὴν τελείωσιν. πρόσθες, εἰ βούλει, καὶ ὅσα τούτων ταπεινότερα, τὸ ὕπνουν, τὸ πείνην, τὸ κοπιᾷν, τὸ δακρύειν, τὸ ἀγωνιᾷν, τὸ ὑποδύεσθαι. τάχα δ’ ἂν ὀνειδίσαις καὶ τὸν σταυρόν, καὶ τὸν θάνατον. τὴν γὰρ ἔγερσιν καὶ τὴν ἀνάληψιν παρήσειν μοι δοκεῖς, ἐπειδή τι καὶ πρὸς ἡμῶν ἐν τούτοις εὑρίσκεται. πολλὰ δ’ ἂν ἔτι πρὸς τούτοις σπερμολογήσαις, εἰ βούλοιο συντιθέναι τὸν ὁμώνυμόν σου θεὸν καὶ παρέγγραπτον, ἡμῖν δὲ ἀληθινὸν καὶ ὁμότιμον. τούτων γὰρ ἕκαστον οὐ χαλεπὸν μὲν καὶ κατὰ μέρος ἐπεξιόντα ἐξηγεῖσθαί σοι πρὸς τὸ εὐσεβέστατον, καὶ ἀνακαθαίρειν τὸ ἐν τοῖς γράμμασι πρόσκομμα, εἴ γε προσπταίεις ὄντως, ἀλλὰ μὴ ἑκὼν κακουργεῖς. ἑνὶ δὲ κεφαλαίῳ, τὰ μὲν ὑψηλότερα πρόσαγε τῇ θεότητι καὶ τῇ κρείττονι φύσει παθῶν καὶ σώματος· τὰ δὲ ταπεινότερα τῷ συνθέτῳ, καὶ τῷ διὰ σὲ κενωθέντι καὶ σαρκωθέντι, 7 σου] σοι cdf || 8 ὁμότιμον] + τὼ πατρὶ bdf || 9 om οὐ e || 15 τὼ δια σε] om τὼ c 1. προκοπήν] Luke ii 52. ib. τελείωσιν] Luke xiii 32, Heb. ii 10 etc. 2. ὑπνοῦν] Matt, viii 24. ib. πεινῆν] Matt, xxi 18 etc. ib. κοπιᾷν] John iv 6. 3. δακρύειν] John xi 35. ib. ἀγωνιᾷν] Luke xxii 44. ib. ὑποδύεσθαι] ‘to slip away,’ ‘withdraw’; — a quite classical sense of the word. The ref. is prob. to John x 39. 7. σπερμολογήσαις] ‘pick up,’ like a bird gathering up seed: cp. Acts xvii 18. ib. συντιθέναι] ’to put together vour equivocal God’; with ref. to argument of § 14. 8. παρἐηραπτον] one whose name has been fraudulently put on the list. ib. ὁμότιμον] The words τῷ πατρί are prob. only a gloss, though a correct one. 9. κατὰ μόρος ἐπεξ. ἐξηγ.] ’to go through them in detail and give you a very religious interpretation of each, and to clear away the offence whicli you find in the letter of Scripture.’ 14. παθῶν κ. σῶμ’.] governed by κρείττονι. The Benedictine editors compare with this whole passage Leo Serm. 45 de Quadr. p. 228. See also his letter to Flavian § 4. 15. τῷ συνθέτω The words which follow — τῷ κενωθέντι κτλ.— as well as ἀσύνθετος in ξ 19, shew that Gr. does not mean ‘to the composite nature,’ sc. the human nature composed of body and soul, but ‘to Him who is composite, made up of two ’ Or possibly, as die τῷ is repealed, Gr. may have intended τῷ συνθέτῳ to be the dat. of τὸ σύνθετον, in the sense of ’the composite whole,’ consisting of Godhead and manhood. It would, of course, have been more exact to have said τῆ διὰ σὲ κενώσει, or something of that kind; but it would have been less vivid; and there was no fear of any one supposing that Gr. meant by τῷ κενωθέντι a different person from Him who had the κρείττω φύσιν. οὐδὲν δὲ χεῖρον εἰπεῖν, καὶ ἀνθρωπισθέντι, εἶτα καὶ ὑψω- θέντι, ἵνα σὺ τὸ τῶν δογμάτων σου σαρκικὸν καὶ χαμαιπετὲς καταλύσας μάθης ὑψηλότερος εἶναι, καὶ συνανιέναι θεότητι, καὶ μὴ τοῖς ὁρωμένοις ἐναπομένοις, ἀλλὰ συν- ἐπαίρῃ τοῖς νοουμένοις, καὶ γινώσκῃς, τίς μὲν φύσεως λόγος, τίς δὲ λόγος οἰκονομίας.

Οὗτος γὰρ ὁ νῦν σοι καταφρονούμενος, ἦν ὅτε καὶ ὑπὲρ σὲ ἦν· ὁ νῦν ἄνθρωπος καὶ ἀσύνθετος ἦν. ὃ μὲν ἦν, διέμεινεν· ὃ δὲ οὐκ ἦν, προσέλαβεν. ἐν ἀρχῇ ἦν ἀναιτίως· τίς γὰρ αἰτία θεοῦ; ἀλλὰ καὶ ὕστερον γέγονε δι’ αἰτίαν ἡ δὲ ἦν τὸ σὲ σωθῆναι τὸν ὑβριστήν, ὃς διὰ τοῦτο περιφρονεῖς θεότητα, ὅτι τὴν σὴν παχύτητα κατεδέξατο) διὰ 2 χαμαιπετὲς] χαμερπὲς bef || 4 εναπομενης c 3. συνανιέναι θ.] ’to move upwards — or perh. to grow up — with ’ The words do not necessarily imply that θεότης ἄνεισι, and there is no ref. to the Ascension. 4. ἐναπομένοις] Ἐναπομένειν is ‘to remain on, to remain to the end, in.’ 5. φύσεως λόγος] ’what is the law of His (true, Divine) Nature.’ 6. οἰκονομίας] of accommodation to our circumstances. The word is very freq. used by the fathers in ref. to the Incarnation: see Suicer s.υ., and Sophocles' Lexicon. 19. He was not always, what He became for our sakes; and He ever retained the nature which was originally His. The words which indicate His self-emptying are always balanced by others which indicate His divine glory. 7. καὶ ὑπὲρ σε] ‘even abpve you.’ 8. ὃ μὲν ἢν, διέμεινεν] Cp. Zeno Ver. Serm. ii de Nat. saluo quod erat, meditatur esse quod non erat. St Austin plays upon the same formula in many of his Christmas sermons. See also Leo Serm. xxi de Nat. Dei § 2. 9. ἀναιτίως] It appears like a contradiction of what Gr. has said in ξξ 3. 15. But the sentences which follow shew that Gr. is thinking here of αἰτία in the sense of a final cause. 10. γέγονε] as in the N.T. = ἐγένετο. 12. διὰ μέ σου νοός] Cp. Or. ii 23 θεὸς σαρκὶ διὰ μέσης ψυχῆς ἀνεκράθη, καὶ συνεδέθη τὰ διεστῶτα τῆ πρὸς ἄμφω τοῦ μεσιτεύοντος οἰκειότητι. In Or. xxxviii, after shewing in § 10 how creatures endowed with mind have an affinity with God which other creatm-es have not, Gr. says in § 13 that the Eternal Word was incarnate διὰ μέσης ψυχῆς νοερᾶς μεσιτευούσης θεότητι καὶ σαρκὸς παχύτητι. We cannot imagine an ’incarnation ’ of the Word in an irrational thing. μέσου νοὸς ὁμιλήσας σαρκί, καὶ γενόμενος ἄνθρωπος, ὁ κάτω θεός· ἐπειδὴ συνανεκράθη θεῷ, καὶ γέγονεν εἷς, τοῦ κρείττονος ἐκνικήσαντος, ἵνα γένωμαι τοσοῦτον θεός, ὅσον ἐκεῖνος ἄνθρωπος. ἐγεννήθη μέν, ἀλλὰ καὶ ἐγεγέννητο· ἐκ γυναικὸς μέν, ἀλλὰ καὶ παρθένου. τοῦτο ἀνθρώπινον, ἐκεῖνο θεῖον. ἀπάτωρ ἐντεῦθεν, ἀλλὰ καὶ ἀμήτωρ ἐκεῖθεν. ὅλον τοῦτο θεότητος. ἐκυοφορήθη μέν, ἀλλ’ ἐγνώσθη προφήτῃ καὶ αὐτῷ κυοφορουμένῳ, καὶ προσκιρτῶντι τοῦ λόγου, ὃν ἐγένετο. ἐγένετο. ἐσπαργανώθη μέν, ἀλλ’ ἀποσπαρ- γανοῦται τὰ τῆς ταφῆς ἀνιστάμενος. ἐν φάτνῃ μὲν ἀνεκλίθη, ἀλλ’ ὑπ’ ἀγγέλων ἐδοξάσθη, καὶ ὑπ’ ἀστέρος ἐμηνύθη, καὶ ὑπὸ μάγων προσεκυνήθη. πῶς σὺ προσπταίεις τῷ βλεπομένῳ, μὴ σκοπῶν τὸ νοούμενον; ἐφυγαδεύθη μὲν εἰς 19. 2 συνανεκράθη] συνεκράθη b || 4 γεγέννητο c || 9 ἐγίνετο e || 10 ανεκλιθη] ἀνεκλήθη a: ἐτέθη b 1. γενόμενος Ἴ’., ὁ κάτω θεός] ‘was made man, the earthly God.’ Gr. is fond of dwelling upon the intrinsic divinity of man. Cp. Or. xxxviii 7 ἵνα...ὡς οἰκείοις ἤδη προσομιλῇ . . . θεὸς ἑνούμενός τε καὶ γνωριζόμενος. Here, the description of man as ὁ κάτω θεός is prepared for by the words διὰ μέσου νοός. 2. συνανεκράθη θεῶ Cp. iv 2 ἐχρίσθη θεότητι; iv 3 θεῷ πλακῆναι καἰ γεμέσθαι θεὸν ἐκ τῆς μίξεως. The language, if pressed, would imply that Christ was a human person, taken into union with a divine one. This would, of course, be erroneous, and Gr. 's own words immediately before shew that he perfectly understood the Person of our Lord to be divine first, and then by condescension human. Prob. the nom. to συνανεκράθη is strictly supplied from ἄνθρωπος, ὁ κ. θεός, not from ὁ νῦν σοι καταφρονούμενος. The humanity of Christ undoubtedly συνανεκρ. θεῷ. Put the humanity of Christ, impersonal except by virtue of His assumption of it, is not exactly described by the term ἄνθρωπος. The rise of Nestorianism, which was after Gr.'s time, would have suggesed more careful phraseology; and it may be added that a fear of the still later Eutychianism might have made Gr. modify the words συνανεκράθη and τοῦ κρείττονος ἐκνικησαντος. 3. ἵνα γένωμαι] It is perh. somewhat νεανικόν to speak of our becoming Gods ‘to the same extent’ as Christ is man; but doubtless Gr. would explain that he spoke of men in proportion to heir capacity; or perh., in view of what follows, τοσοῦτον means ’as truly.’ He uses the same phrase in Or. xl 45. 4. ἐγεψννητο] ‘He had been begotten before,’ i.e. eternally. 7. ὅλον τοῦτο] both the ἀπάτωρ ἐντ’. and the ἀμήτωρ ἐκ. ib. ἐγνώσθη προφ.] Luke i 41. 9. ἀποσπαργανοῦται τὰ τῆς τ.] Luke xxiv 12, John xx 6 f. 11. ὐπ’ ἀγγ. ἐδοξάσθη] Luke ii 9 f. Αἴγυπτον, ἀλλὰ φυγαδεύει τὰ Αἰγυπτίων. οὐκ εἶχεν εἶδος οὐδὲ κάλλος παρὰ Ἰουδαίοις, ἁλλὰ τῷ Δαβὶδ ὡραῖος ἦν κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, ἀλλ’ ἐπὶ τοῦ ὄρους ἀστράπτει, καὶ ἡλίου φωτοειδέστερος γίνεται, τὸ μέλλον μυσταγωγῶν.

Ἐβαπτίσθη μὲν ὡς ἄνθρωπος, ἀλλ’ ἁμαρτίας ἔλυσεν ὡς θεός· οὐ καθαρσίων αὐτὸς δεόμενος, ἀλλ’ ἵνα ἁγιάσῃ τὰ ὕδατα. ἐπειράσθη ὡς ἄνθρωπος, ἀλλ’ ἐνίκησεν ὡς θεός· ἀλλὰ θαρρεῖν διακελεύεται, ὡς κόσμον νενικηκώς. ἐπείνησεν, ἀλλ’ ἔθρεψε χιλιάδας, ἀλλ’ ἄρτος ἐστὶ ζωτικὸς καὶ οὐράνιος. ἐδίψησεν, ἀλλ’ ἐβόησεν· Ἐάν τις δίψᾳ, ἐρχέσθω πρός με, καὶ πινέτω• ἀλλὰ καὶ πηγάζειν ὑπέσχετο τοὺς πιστεύοντας. ἐκοπίασεν, ἀλλὰ τῶν κοπιώντων καὶ πεφορτισμένων ἐστὶν ἀνάπαυσις. ἐβαρήθη μὲν ὕπνῳ, ἀλλ’ ἐπὶ πελάγους κουφίζεται, ἁλλ’ ἐπιτιμᾷ πνεύμασιν, ἀλλὰ Πέτρον κουφίζει βαπτιζόμενον. δίδωσι τέλος, ἀλλ’ ἐξ ἰχθύος, ἀλλὰ βασιλεύει τῶν ἀπαιτούντων. Σαμαρείτης ἀκούει καὶ δαιμονῶν, πλὴν σώζει τὸν ἀπὸ Ἰερουσαλὴμ καταβαίνοντα καὶ λῃσταῖς περιπεσόντα, πλὴν ὑπὸ δαι- 1 ἐφυγάδευσε be: φυγαδευσε g 20. 7 om οὐ καθαρσίων αὐτὸς δεομενος ce || 14 ἐβαρήθη] ἐβαρύνθη cef 1. φυγαδεύει τὰ Αἶγ’.] The ref. is to the legend that the idols of Egypt were broken at His entrance into the land; which legend connected itself with such passages as Is. xix 16 f., Jer. xlvi 25. ib. οὐκ εἶχεν εἶδ’.] Is. liii 2. 2. ὡραῖος] Ps. xliv 3 (xlv 2). 3. ἐπὶ τοῦ ὄρους] Matt, xvii 2, Luke ix 29. 4. τὸ μέλλον μυστ] ‘revealing the secret of the future.’ Prob. to the three Apostles, — the future being His own future. 6. ἁμαρτίας ἔλυσεν] Matt, ix 2 etc. It is, of course, not ὡς θεός that our Lord there claims to forgive sins. 7. ἵνα ἁγιάσῃ τὰ ὔ.] Cp. the i first prayer in the Baptismal Office. 9. κόσμον νενικ.] John xvi 33. 10. ἄρτος ἐστι] John vi 51. 11. ἐάν τις διψῶ John vii 37. 12. πηγάζειν] ‘give forth water like a fountain,’ John vii 38. 14. ἀνάπαυσις] Matt, xi 28. 15. ἐπὶ π. κουφίζεται] Matt, xiv 25 f. ib. ἔπιτ’. πνεύμασιν] Matt, viii 26. 16. βαπτιζόμενον] a classical sense of the word. 17. ἐξ ἰχθύος] Matt, xvii 27. id. Σαμαρείτης] John viii 48. 18. τὸν ἀπὸ ‘Ι. καταβ.] Luke χ 30; ‘the Good Samaritan.’ 19. ὑπὸ δαιμ. ἐπιγινώσκεται] Mark i 24, 34 etc. μόνων ἐπιγινώσκεται, καὶ ἀπελαύνει δαίμονας, καὶ λεγεῶνα πνευμάτων βυθίζει, καὶ ὡς ἀστραπὴν ὁρᾷ πίπτοντα τὸν ἀρχηγὸν τῶν δαιμόνων. λιθάζεται, ἀλλ’ οὐχ ἁλίσκεται. προσεύχεται, ἀλλ’ ἐπακούει. δακρύει ἀλλὰ παύει δάκρυον. ἐρωτᾷ ποῦ Λάζαρος, ἄνθρωπος γὰρ ἦν· ἀλλ’ ἐγείρει Θεὸς θεὸς γὰρ ἦν. πωλεῖται, καὶ λίαν εὐώνως, τριάκοντα γὰρ ἀργυρίων, ἁλλ’ ἐξαγοράζει κόσμον, καὶ μεγάλης τιμῆς, τοῦ ἰδίου γὰρ αἵματος. ὡς πρόβατον ἐπὶ σφαγὴν ἄγεται, ἀλλὰ ποιμαίνει τὸν Ἰσραήλ, νῦν δὲ καὶ πᾶσαν τὴν οἰκουμένην. ὡς ἀμνὸς ἄφωνος, ἁλλὰ λόγος ἐστί, φωνῇ βοῶντος ἐν τῆ ἐρήμῳ καταγγελλόμενος. μεμαλάκισται, τετραυμάτισται, ἀλλὰ θεραπεύει πᾶσαν νόσον, καὶ πᾶσαν μαλακίαν. ἐπὶ τὸ ξύλον ἀνάγεται, προσπήγνυται, ἀλλὰ τῷ ξύλῳ τῆς ζωῆς ἀποκαθίστησιν, ἀλλὰ σώζει καὶ λῃστὴν συσταυρούμενον, ἀλλὰ σκοτίζει πᾶν τὸ ὁρώμενον. ὄξος ποτίζεται, χολὴν βρωματίζεται· τίς; ὁ τὸ ὕδωρ εἰς οἶνον μεταβαλών, ὁ τῆς πικρᾶς γεύσεως καταλύτης, ὁ γλυκασμὸς καὶ ὅλος ἐπιθυμία. παραδίδωσι τὴν ψυχήν, ἀλλ’ ἐξουσίαν ἔχει πάλιν λαβεῖν αὐτήν, ἁλλὰ 1 λεγεῶνας df || 5 που] + τέθειται bdfg Ἴ’ 7 κοσμον] ’τον κ. eg ΙΙ 12 μεμαλακισταδ] + καὶ bdefg 1. λεγεῶνα] Mark v 9 etc. 2. ὡς ἀστραπήν] Luke χ 18. 3. λιθάζεται, ἀλλ’ οὐχ ἁ.] John viii 59. 4. ἐπακούει] Matt, viii 3 etc. ib. παύει δάκρυον] Luke vii 13. 5. ἐρωτιᾷ που] John xi 34. Cp. the discussion in Ath. Or. iii c. Ar. ἑ37, 38- See also μ’ Deer. Nic. §14. Ath. decides in favour of supposing that our Lord knew the answer before asking the question; but he admits the possibility of the view adopted by Gr. Ἃν δὲ φιλονεικῶσιν ἔτι διὰ τὸ ἐπερωτᾶν, ἀκουέτωσαν, ἐν μὲν τῆ θεότητι οὐκ ἐστιν ἄγνοια, τῆς δὲ σαρκὸς ἴδιόν ἐστι τὸ ἂγ νοεῖν. 7. ἐξαγοράζει] 1 Cor. vi 20, vii 23; cp. 1 Pet. i 19. 8. πρόβατον] Is. liii 7. 9. ποιμαίνει τ. ’I.] Ps. lxxix 2 (lxxx Ι). ib. νῦν δέ] Ps. ii 9, Rev. xii 5. 10. ἀμνὸς ἄφ’.] Is. liii 7. ib. λόγος κτλ.] John i 1, 23. 12. μεμαλάκισται] Is liii 5. ib. θεραπεύει] Matt, ix 35. 14. τῷ ξύλω τῆς ζ] Rev. xxii 2 Gen. ii 9. 15. λῃστήν] Luke xxiii 43. ib. σκοτίζει] Matt, xxvii 45. 17. τὸ ὕδωρ] John ii 9. ib. τῆς πικρᾶς γ. κατ.] Εx. xv 25. 18. γλυκασμός] Cant. V 16. 19. ἐξουσίαν ἐχ.] John x 18. καταπέτασμα ῥήγνυται, τὰ γὰρ ἄνω παραδείκνυται, ἀλλὰ πέτραι σχίζονται, ἀλλὰ νεκροὶ προεγείρονται. ἀποθνήσκει, ζωοποιεῖ δέ, καὶ καταλύει τῷ θανάτῳ τὸν θάνατον. θά- πτεται, ἀλλ’ ἀνίσταται. εἰς ᾅδου κάτεισιν, ἀλλ’ ἀνάγει ψυχάς, ἀλλ’ εἰς οὐρανοὺς ἄνεισιν, ἀλλ’ ἥξει κρῖναι ζῶντας καὶ νεκρούς, καὶ τοὺς τοιούτους βασανίσαι λόγους. εἰ ταῦτα ἐμποιεῖ σοι τῆς πλάνης τὴν ἀφορμήν, ἐκεῖνά σου λύει τὴν πλάνην.