The Anointing of the Son in Humanity

They treat angels as worthy of worship, yet they pay divine service to the whole creation, even though Scripture declares, 'You shall worship the Lord your God and serve him alone,' and despite the fact that among us no one has recently claimed to be a god. Perhaps they rush to that common thing, the girl of 378, and say that through union with God, the divine nature according to its own essence is surrounded by glory. Therefore they confess the union is true and do not sophisticate the matter, but instead distinguish the natures and place each part separately, declaring them to be separate from one another. As for the union of persons among us, I do not know how they claim to have discovered it.

Therefore we affirm with confidence concerning the Son who comes from God according to nature and has become as one of us—that is, a man—you have loved righteousness and hated iniquity; for this reason, God, your God, has anointed you with the oil of gladness beyond your companions. This is because the first man transgressed the divine command, and then human nature became exceedingly prone to sin. Therefore, the Logos who comes from God, by nature untrippable, holy, just, and hating injustice, has become as one of us and has been anointed as a servant. He has inscribed God the Father because of the human condition, and yet God as he truly exists; and from him it is said that he is anointed through the Holy Spirit, not receiving this anointing for himself alone.

For he is by nature holy as God. But by his own action he leads us to grace and declares us worthy of the blessing from the Father, although we have long stumbled by the transgression in Adam and by the tyranny of sin that has ruled over us since then.

It was not an elder, nor an angel, but the Lord himself who saved us. Yet if anyone imagines receiving the Word from God the Father into a distinct nature as the sanctification, he will launch himself into a vast ocean of disgrace. For if we claim that the sanctification spoken of here was accomplished in the last times of the age, how can we avoid being compelled, even against our will, to admit that he would not be holy by nature? Indeed, we would have to say he is not holy at all when compared to those who existed from the beginning, before the times of the anointing—those endless ages—and before he came into being, when he shared with us only 379 units of sanctification. And if this is true, then he was not free from sin. How then does the wisest Paul declare that the Son is the radiance of the Father’s glory and the exact imprint of his substance? For the character always reproduces the archetype upon itself. Therefore, the Father himself is not holy by nature. Who, then, sanctifies him? Let those who spoke these things to me be well: we confess that the Son exists by nature as holy, just as we do the Father himself, and we affirm that he was sanctified according to the flesh at the moment when he is said to have emptied himself—having been called a man—in whom, by participation with God and not by his own nature, the sanctification dwells. And it is no surprise that God, being the Word, treats the particularities of humanity with affection and in keeping with the divine economy. For the one who altogether willed to experience the emptying...

...how would he not also sanctify humanity in like manner? But the text breaks off here, leaving the thought incomplete.