The Glory of God and the Witness of Creation
Because of his inexpressible becoming-man, he brought forward 'thy God' (31.11). And in Psalm 144, 'thy kingdom is an everlasting kingdom, and thy dominion is in all generations' (31.12). And in Psalm 92, 'the Lord shall reign for ever and ever' (31.13). And to Peter, the Son gave the keys as Lord of the kingdom—not of this present age, for we do not yet possess it, but of the one to come, in which the heretics claim he is to be handed over, believing that his kingdom is to be received as something without ruler and without end, while those who do not cry out, as was said before regarding Nathanael: 'you are the Son of God, you are the King of the Christians' (John 1:49) (31.14). And the prophecy of Isaiah saying: 'I saw the Lord Sabaoth, the King, with my eyes' (Isa 6:1) (31.15). Paul indeed dedicated this by the Spirit of God, but John to the Only-begotten, because of the shared divinity and the single, non-transferable kingdom (31.15). For how can it be admitted, one ruling and the other being as a mere pastime among men, when the Father remains in the Son and the Son in the Father, and whenever the Spirit proceeds from the Father and remains with the Son divinely (31.16)?
Concerning the glorification of the Son of God (32.ν). Truly, let us also look at his glory, just as the saints testify again, saying of whom 'the world was not worthy' (Heb 2:9), teaching us those called sons by grace on the earth, to glorify the Only-begotten Son from the subsistence of the Father in equality, and to look toward the glory which he had with the Father before the world existed, with the Beloved who does not envy (32.1). For the divine is free from flattery and all passion (32.2). David in Psalm 105, whom we confess prophesied about Christ, says: 'his name shall be blessed for ever: his name shall endure before the sun, and before the moon generations of generations. And all the tribes of the earth shall be blessed in him, and all the nations shall call him blessed. Blessed indeed is the Lord our God of Israel, who does wonders alone, and blessed is the name of his glory for ever and ever, even unto the age of ages' (32.3).
And the whole earth shall be filled with his glory. May it be so. 'Blessed is the Lord God of Israel' (Ps 67:35) he said, instead of 'being glorified' or 'being praised'. For God is blessed by his works, that is, he is glorified; but he himself blesses the resident creatures, that is, he sanctifies them. It should be noted, as also the God of Israel, that he is the God of the fathers, just as his father was carried up.
And in the Psalm, presenting the almighty and all-powerful nature of the Only-begotten and how he ought to be glorified, he sings: 'All the nations, as many as you have made, shall come and worship before you, Lord, and shall glorify your name, because great you are and doing wonders; you are the only God' (Ps 22:27). And in the nineteenth Psalm: 'The heavens declare the glory of God' (Ps 19:1). How? By showing from the greatness and unexceeding beauty given to them, and glorifying the Creator, who is the God Word. For 'by the word of the Lord the heavens were established, and by the breath of his mouth their powers' (Ps 33:6). Therefore, they do not feel shame concerning the witness of the glory of the Son and of the Holy Spirit.
And in the twenty-third Psalm: 'Lift up your gates, O rulers, and be lifted up, everlasting gates, and the King of glory shall enter in' (Ps 24:7). He exhorts the lower creation to lift up the gates in his incarnation, and the upper in his ascension. And in the fifteenth Psalm: 'Praise the Lord, all you nations, and let all the peoples extol him' (Ps 106:1). And Isaiah: 'You shall see a king in glory' (Isa 60:1). And Ezekiel: 'Blessed is the glory of the Lord from his place' (Ezek 43:2) and 'this vision is the likeness of the glory of the Lord' (Ezek 43:12).
Then Paul: 'Professing to be wise, they became fools, and exchanged the glory of the incorruptible God for a likeness of an image of corruptible man' (Rom 1:23). And again to the Romans: 'Wherefore he handed them over to the desires of their hearts to uncleanness, so that their bodies might be dishonored among themselves, who exchanged the glory of God in falsehood, and worshiped and served the creature rather than the Creator, who is blessed forever; Amen' (Rom 1:24-25). And who is the Creator of all, whom he says is blessed for...
Greek
31.11 διὰ δὲ τὴν ἄρρητον αὐτοῦ ἐνανθρώπησιν ἐπήγαγεν τό «ὁ θεός σου». 31.12 Καὶ ἐν ρμδʹ. «ἡ βασιλεία σου βασιλεία πάντων τῶν αἰώνων καὶ ἡ δεσποτεία σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ». 31.13 καὶ ἐν τῷ ιʹ ψαλμῷ· «βασιλεύσει κύριος εἰς τὸν αἰῶνα τοῦ αἰῶνος». 31.14 Καὶ Πέτρῳ δὲ ὁ υἱὸς τὰς κλεῖς ὡς κύριος δέδωκεν τῆς βασιλείας–οὐ τοῦ νῦν αἰῶνος, οὔπω γὰρ τυγχάνομεν αὐτῆς, ἀλλὰ τοῦ μέλλοντος, ἐν ᾧ καὶ παραδιδόναι αὐτὸν τεκμαίρονται αἱρετικοί–ἐπὶ τὸ εἰσδεχθῆναι μὲν τοὺς ἄναρχον αὐτοῦ καὶ ἀπέραντον τὴν βασιλείαν εἶναι πιστεύοντας, ἀπωσθῆναι δέ, ὡς μικρῷ 36 πρόσθεν εἴρηται, τοὺς μὴ κράζοντας κατὰ τὸν Ναθαναήλ· «σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ εἶ ὁ βασιλεὺς τῶν Χριστιανῶν». 31.15 Καὶ τὴν προφητείαν δὲ Ἠσαΐου τὴν λέγουσαν· «τὸν βασιλέα κύριον Σαβαὼθ εἶδον τοῖς ὀφθαλμοῖς μου». Παῦλος μὲν τῷ πνεύματι τοῦ θεοῦ ἀνέθηκεν, Ἰωάννης δὲ τῷ μονογενεῖ, ὡς προείρηται, διὰ τὸ ἐπίκοινον τῆς θεότητος καὶ τῆς ἀδιαδόχου μιᾶς βασιλείας. 31.16 πῶς γὰρ καὶ ἐγχωρεῖ, τὸν μὲν ἄρχειν, τὸν δὲ ὡς ἐν ἀνθρώποις σχολαῖον εἶναι, ὅταν ὁ πατὴρ ἐν τῷ υἱῷ καὶ ὁ υἱὸς ἐν τῷ πατρὶ μένει καὶ ὁπότε τὸ πνεῦμα ἐκπορεύεται παρὰ τοῦ πατρὸς καὶ μένει παρὰ τῷ υἱῷ θεϊκῶς; 32.ν Περὶ δοξολογίας αὐτοῦ τοῦ υἱοῦ τοῦ θεοῦ. 32.1 Τοιγαροῦν καὶ περὶ τῆς δόξης αὐτοῦ θέα, οἷα καὶ αὖθις μαρτυροῦσιν οἱ ἅγιοι, «ὧν», φησίν, «ὁ κόσμος οὐκ ἦν ἄξιος», διδάσκοντες ἡμᾶς τοὺς χάριτι ἐπὶ τῆς γῆς κληθέντας υἱούς, τὸν ἐκ τῆς ὑποστάσεως τοῦ πατρὸς μονογενῆ υἱὸν ἐν ἴσῃ καθάπερ αὐτὸν δοξάζειν δόξῃ καὶ ἀποβλέπειν εἰς τὴν δόξαν, ἣν εἶχεν πρὸ τοῦ τὸν κόσμον εἶναι παρὰ τῷ πατρὶ τῷ μὴ φθονοῦντι τῷ ἀγαπητῷ. 32.2 βασκανίας γὰρ καὶ παντὸς πάθους τὸ θεῖον ἐλεύθερον. 32.3 ∆αυῒδ ἐν οαʹ ψαλμῷ, ὃν ὁμολογουμένως περὶ τοῦ Χριστοῦ προεφήτευσεν, «ἔσται», φησίν, «τὸ ὄνομα αὐτοῦ εὐλογημένον εἰς τοὺς αἰῶνας· πρὸ τοῦ ἡλίου διαμενεῖ τὸ ὄνομα αὐτοῦ καὶ πρὸ τῆς σελήνης γενεὰς γενεῶν. καὶ ἐνευλογηθή σονται ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς γῆς, καὶ πάντα τὰ ἔθνη μακαριοῦσιν αὐτόν. εὐλογητὸς κύριος ὁ θεὸς τοῦ Ἰσραήλ, ὁ ποιῶν θαυμάσια μόνος, καὶ εὐλογητὸν τὸ ὄνομα τῆς δόξης αὐτοῦ εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. καὶ πλη ρωθήσεται τῆς δόξης αὐτοῦ πᾶσα ἡ γῆ. γένοιτο». 32.4 «εὐλογητὸς κύριος ὁ θεὸς Ἰσραήλ» εἶπεν ἀντὶ τοῦ· «δοξαζόμενος» ἢ «αἰνούμενος». 32.5 ὁ γὰρ θεὸς εὐλογεῖται μὲν ὑπὸ τῶν ἔργων αὐτοῦ, τουτέστιν δοξάζεται· εὐλογεῖ δὲ αὐτὸς τὰ οἰκεῖα κτίσματα, τουτέστιν ἁγιάζει. 32.6 ἐπισημαντέον δέ, ὡς καὶ θεὸς Ἰσραήλ, ὅ ἐστι θεὸς τῶν πατέρων, καθὰ ὁ πατὴρ αὐτοῦ ἀνείρηται. 32.7 Καὶ ἐν πεʹ ψαλμῷ τὸ παγκρατορικὸν καὶ πανδύναμον τοῦ μονογενοῦς καὶ ὡς ὀφείλεται δοξάζεσθαι παριστῶν ψάλλει· «πάντα τὰ ἔθνη, ὅσα ἐποίησας, ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιόν σου, κύριε, καὶ δοξάσουσιν τὸ ὄνομά σου, ὅτι μέγας εἶ σὺ καὶ ποιῶν θαυμάσια· σὺ εἶ ὁ θεὸς μόνος». 32.8 Καὶ ἐν ιηʹ· «οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ». 32.9 πῶς; τῷ δεικνύναι ἀπὸ τῆς δοθείσης αὐτοῖς μεγαλειότητος καὶ ὡραιότητος ἀνυπέρβλητον καὶ δοξαζόμενον τὸν δημιουργήσαντα, ὅς ἐστιν ὁ θεὸς λόγος. 32.10 «τῷ» γάρ «λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ αἱ δυνάμεις αὐτῶν». 32.11 οὔτε οὖν τὴν τῶν ἀψύχων αἰσχύνονται περὶ τῆς δόξης τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος μαρτυρίαν. 32.12 Καὶ ἐν κγʹ· «ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύ σεται ὁ βασιλεὺς τῆς δόξης». 32.13 παρακελεύεται τῇ μὲν κάτω κτίσει ἆραι τὰς πύλας ἐν τῇ ἐνανθρωπήσει αὐτοῦ, τῇ δὲ ἄνω ἐν τῇ ἀναλήψει. 32.14 Καὶ ἐν ριϛʹ· «αἰνεῖτε τὸν κύριον, πάντα τὰ ἔθνη, καὶ ἐπαινεσάτωσαν αὐτὸν πάντες οἱ λαοί». 32.15 Ἠσαΐας δέ· «βασιλέα μετὰ δόξης ὄψεσθε». 32.16 Ἐζεκιὴλ δέ· «εὐλογημένη ἡ δόξα κυρίου ἐκ τοῦ τόπου αὐτοῦ» καί «αὕτη ἡ ὅρασις ὁμοίωμα δόξης κυρίου». 32.17 Εἶτα Παῦλος· «φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρ του θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου». 32.18 καὶ πάλιν Ῥωμαίοις· 32.18 «διὸ παρέδωκεν αὐτοὺς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρ σίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν ἑαυτοῖς. οἵτινες μετήλλαξαν τὴν δόξαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογημένος εἰς τοὺς αἰῶνας· ἀμήν». 32.19 τίς δὲ ὁ πάντων δημιουργός, ὃν εἶναι λέγει εὐλογητὸν εἰς 37
About this text
Didymus the Blind defends the full divinity of Father, Son, and Spirit against those who rank them.
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