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.)
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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.) 102
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.