τούτῳ σύναπτε καὶ τὴν ὑποταγήν, ἢν ὑποτάσσεις τῷ πατρὶ τὸν υἱόν. τί, λέγεις, ὡς νῦν οὐχ ὑποτεταγμένου ; δεῖται δὲ ὅλως ὑποταγῆναι θεῷ θεὸς ὤν ; ὡς περὶ λῃστοῦ τινός, ἢ ἀντιθέου, ποιῇ τὸν λόγον. ἀλλ’ οὕτω σκόπει· ὅτι ὥσπερ κατάρα ἤκουσε δι’ ἐμὲ ὁ τὴν ἐμὴν λύων κατάραν· καὶ ἁμαρτία ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου· καὶ Ἀδὰμ ἀντὶ τοῦ παλαιοῦ γίνεται νέος· οὕτω καὶ τὸ ἐμὸν ἀνυπότακτον ἑαυτοῦ ποιεῖται, ὡς κεφαλὴ τοῦ παντὸς σώματος. ἕως μὲν οὖν ἀνυπότακτος ἐγὼ καὶ στασιώδης, τῇ τε ἀρνήσει τοῦ θεοῦ καὶ τοῖς πάθεσιν, ἀνυπότακτος τὸ κατ’ ἐμὲ καὶ Χριστὸς λέγεται. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, — ὑποταγήσεται δὲ καὶ τῆ ἐπιγνώσει καὶ τῇ μεταποιήσει, — τότε καὶ αὐτὸς τὴν ὑποταγὴν πεπλήρωκε, προσάγων ἐμὲ τὸν σεσωσμένον. τοῦτο γὰρ ἡ ὑποταγὴ Χριστοῦ, κατά γε τὸν ἐμὸν λόγον, ἡ τοῦ πατρικοῦ θελήματος πλήρωσις. ὑποτάσσει δὲ καὶ υἱὸς πατρί, καὶ υἱῷ πατήρ· ὁ μὲν ἐνεργῶν, ὁ δὲ εὐδοκῶν, ὂ καὶ πρότερον εἴπομεν. καὶ οὕτω τὸ ὑποτεταγμένον ὁ ὑποτάξας θεῷ παρίστησιν, ἑαυτοῦ ποιούμενος τὸ ἡμέτερον. τοιοῦτον εἶναί μοι φαίνεται καὶ τό· 5. 3 om θέω e || 11 Χριστος] ο χρ. bdf 5. The text speaks of the subjec- of the Son. It speaks of Him in us, or of us in Him. When we are wholly subject, then Christ, our becomes subject, and not before. And so far from our language implying that the Son at at present in α state of rebellion, it is He who brings about our sztbjectiou. So also when He cries Why hast Thou for- saken Me ? it is we who speak in His person . 1. σύναπτε] ‘ Connect with this.’ 2. τί, ληεις, ὡς] The words are those of the Eunomian, from τί to τὸν λόγον ; unless perh. the first question, τί λέγεις, is addressed to the Eunomian, in the sense, ‘ Why do you speak as if we made out that ’etc. The Catholic, of course, following St Paul, spoke of a future ’subjection’ of the Son to the Fation ther. The Eunomian, who wished to make out that the ’s position is always and necessarily a subHead, ordinate one, as being that of a creature, retorted, ’What? is He not subject now, but requires to be reduced to subjection, — although you make Him out to be God ? Such language is only suitable to a robber, or to a rival claimant of the Godhead.’ 5. κατάρα ἤκουσε] ’ bore the designation of α curse? Gal. hi 13. 6. ἁμαρτία] 2 Cor. v 21. ‘O αἴρων, John i 29. ib. ‘Αδὰμ...νέος] 1 Cor. xv 45 ; cp. Col. iii 9, 10. 8. κεφαλή] Eph. i 22 etc. 17. ὂ κ. πρ. εἴπομεν] ἑ 3 sub fin. Ὁ θεός, ὁ θεός μου, πρόσχες μοι, ἵνα τί ἐγκατέλιπές με ; οὐ γὰρ αὐτὸς ἐγκαταλέλειπται, ἢ ὑπὸ τοῦ πατρός, ἢ ὑπὸ τῆς ἑαυτοῦ θεότητος, ὃ δοκεῖ τισίν, ὡς ἃν φοβουμένης τὸ πάθος, καὶ διὰ τοῦτο συστελλομένης ἀπὸ τοῦ πάσχοντος. τίς γὰρ ἢ γεννηθῆναι κάτω τὴν ἀρχήν, ἢ ἐπὶ τὸν σταυρὸν ἀνελθεῖν ἠνάγκασεν; ἐν ἑαυτῷ δέ, ὅπερ εἶπον, τυποῖ τὸ ἡμέτερον. ἡμεῖς γὰρ ἦμεν οἱ ἐγκαταλελειμμένοι καὶ παρεωραμένοι πρότερον, εἶτα νῦν προσειλημμένοι καὶ σεσωσμένοι τοῖς τοῦ ἀπαθοῦς πάθεσιν· ὥσπερ καὶ τὴν ἀφροσύνην ἡμῶν καὶ τὸ πλημμελὲς οἰκειούμενος τὰ ἑξῆς διὰ τοῦ ψαλμοῦ φησίν· ἐπειδὴ προδήλως εἰς Χριστὸν ὁ εἰκοστὸς πρῶτος ψαλμὸς ἀναφέρεται.