Witnesses to the Glory of Christ
The ages, if not the Only-begotten? Who are those who have exchanged his glory? They are those who say, 'glory to the Father through the Son in the Holy Spirit,' who also glorify him as a creature and not even as an eternal king.
Then he says to the same people, 'in order that they might be without excuse, because having known God, they did not glorify him as God or gave thanks, but were made vain in their reasonings, and their foolish heart was darkened' (2 Cor 5:21). But what is the God who has been known yet not fully known by heretics and Jews and Greeks, if not the Word of God who appeared in the flesh?
And he shows to the Corinthians in the first letters that the Lord of glory is by nature himself, thus writing: 'for if we had known, we would not have crucified the Lord of glory' (1 Cor 2:8), and also: 'that in the name of Jesus Christ every knee should bend and every tongue confess, that Jesus Christ is Lord, to the glory of God the Father' (Phil 2:10-11), instead of saying: he exists in that paternal glory.
And again: 'for we see Jesus, him who was humbled, being crowned with glory and honor through the passion of death' (Heb 1:3). This is said out of order. For he says: we see Jesus, whom some think is being humbled through the passion of death, being crowned with glory and honor.
But he also calls him glory, even though being naturally a radiance of the paternal glory, through which he says: 'the God of our Lord Jesus Christ, the Father of glory.' And he said God of the unspeakable incarnation, and Father of the unoriginate generation.
And again John says: 'we have beheld his glory, a glory as of the only-begotten from the Father, full of grace and truth' (John 1:14). And again from Mark, from the Savior: 'when the Son comes in the glory of his Father' (Mark 8:38), presenting it as if his own glory is equal to the glory of the Father; but according to Matthew: 'when the Son of Man comes in his glory and all the angels with him' (Matt 25:31). And again...
Indeed, John, establishing that He is in glory and that glory is owed to Him from all, said: 'And yet, despite so many signs performed by Jesus, the Jews did not believe in Him, so that the word spoken through Isaiah might be fulfilled: You shall indeed hear by hearing, and you will not understand' (Isa 6:9). 32.35 And he proceeds: 'These things He said when He had seen His glory, and He spoke about Him' (John 1:14). 32.36 And Peter, in the first epistle: 'Rejoice according to how you share in the sufferings of Christ, so that you may also rejoice in the revelation of His glory, exulting greatly' (1 Pet 4:13); 32.37 in the second: 'as all things pertaining to divine power have been granted to us for life and godliness through the knowledge of Him who called us by His own glory and excellence' (2 Pet 1:3) instead of: 'the glory of the Only-Begotten, that of nature, that of wonders, that of the kingdom, and that of doxology itself, is similar and equal to the glory of the Father, from whom He has naturally and without separation been begotten, and He holds all things in Himself as the Only-Begotten, so that even having become flesh, He did not undergo any change or diminution.' 32.38 In this way also the three youths were not being consumed by the fire of Babylon, but were being consumed by longing for the Creator and Benefactor; rather than paying attention to the furnace surrounding them, prepared for the idol-worshippers in Gehenna, they submitted themselves to the Creation to give glory to the One appearing with them in the furnace, concerning whom it has been written, 'the vision of the fourth was like a Son of God' (Dan 3:25): 32.39 'Bless the Lord, all His works, O Lord; praise and exalt Him forever' (Ps 148:1, 13). 32.40 And while they were being reviled, he says, and while they were being struck against the children and the crowds because they were glorifying Jesus as God, saying, 'Hosanna in the highest; blessed is He who comes in the name of the Lord' (Matt 21:9), he reminded them of the saying of the Scripture: 'Out of the mouths of infants and nursing babies You have perfected praise' (Ps 8:2), applying this word to himself and showing that glory is not to be brought to Him inappropriately. 32.41 And angels, he says,
Greek
τοὺς αἰῶνας, εἰ μὴ ὁ μονογενής; 32.20 τίνες δὲ οἱ ἀλλάξαντες τὴν δόξαν αὐτοῦ; 32.21 οἱ λέγοντες· «δόξα πατρὶ δι' υἱοῦ ἐν ἁγίῳ πνεύματι», οἱ καὶ κτίσμα αὐτὸν καὶ οὐδὲ βασιλέα αἰώνιον δοξάζοντες. 32.22 Εἶτα τοῖς αὐτοῖς φησιν· «εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, διότι γνόντες θεὸν οὐχ ὡς θεὸν ἐδόξα σαν ἢ ηὐχαρίστησαν, ἀλλ' ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία». 32.23 ποῖος δὲ ὁ γνωσθεὶς θεὸς καὶ μὴ ἐπιγνωσθεὶς παρὰ αἱρετικῶν καὶ Ἰουδαίων καὶ Ἑλλήνων, εἰ μὴ ὁ ἐπιφανεὶς σαρκὶ θεὸς λόγος; 32.24 Καὶ Κορινθίοις δὲ ἐν τοῖς πρώτοις γράμμασι κύριον δόξης κατὰ φύσιν εἶναι δεικνὺς αὐτὸν ἐπιστέλλει οὕτως· 32.25 «εἰ γὰρ ᾔδεσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν», 32.26 καὶ ἑτέρωθι· «ἵνα ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ πᾶν γόνυ κάμψῃ καὶ πᾶσα γλῶσσα ἐξο μολογήσεται, ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός», ἀντὶ τοῦ· ἐν αὐτῇ τῇ πατρικῇ δόξῃ ὑπάρχει. 32.27 Καὶ ἔτι· «τὸν γὰρ ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον». 32.28 ὑστεροπρώτως εἴρηται. φησὶν γάρ· τὸν δοκοῦντά τισιν διὰ τὸ πάθημα τοῦ θανάτου ἠλαττῶσθαι Ἰησοῦν βλέπομεν δόξῃ καὶ τιμῇ ἐστεφανωμένον. 32.29 Ἀλλὰ καὶ δόξαν αὐτὸν καλεῖ ἅτε φυσικῶς ἀπαύγασμα ὄντα τῆς πατρικῆς δόξης, δι' ὧν γράφει· «ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης». 32.30 θεὸν δὲ εἶπεν τῆς ἀρρήτου σαρκώσεως, πατέρα δὲ τῆς ἀνάρχου γεννήσεως. 32.31 Καὶ πάλιν Ἰωάννης· «ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας». 32.32 καὶ πάλιν παρὰ Μάρκῳ μὲν ἀπὸ τοῦ σωτῆρος· «ὅταν ἔλθῃ ὁ υἱὸς ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ» παριστῶν, ὡς ἡ αὐτοῦ δόξα ἰσότιμος τῆς δόξης ἐστὶν τοῦ πατρός· 32.33 παρὰ δὲ Ματθαίῳ· «ὅταν ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι αὐτοῦ μετ' αὐτοῦ». 32.34 Καὶ αὖθις γοῦν Ἰωάννης συνιστῶν τὸ ἐν δόξῃ εἶναι αὐτὸν καὶ παρὰ πάντων δόξαν ὀφείλεσθαι αὐτῷ εἶπεν· «τοσαῦτα δὲ σημεῖα πεποιηκότος τοῦ Ἰησοῦ οὐκ ἐπίστευσαν εἰς αὐτὸν οἱ Ἰουδαῖοι, ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε». 32.35 καὶ μεταξὺ ἐπάγει· «ταῦτα δὲ εἶπεν, ὅτε εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ». 32.36 Καὶ Πέτρος δὲ ἐν μὲν τῇ πρώτῃ ἐπιστολῇ· «καθ' ὃ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν χαίρετε, ἵνα καὶ ἐν τῇ ἀποκαλύψει τῆς δόξης αὐτοῦ χαρῆτε ἀγαλλιώμενοι»· 32.37 ἐν δὲ τῇ δευτέρᾳ· «ὡς τὰ πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξῃ καὶ ἀρε τῇ» ἀντὶ τοῦ· «ἡ δόξα τοῦ μονογενοῦς ἡ τῆς φύσεως, ἡ τῶν θαυμάτων, ἡ τῆς βασιλείας καὶ αὐτῆς τῆς δοξολογίας ὁμοία ἐστιν καὶ ἴση τῆς δόξης τοῦ πατρός, παρ' οὗ φυσικῶς καὶ ἀδιαστάτως γεγέννηται, καὶ ὅλα ἐν ἑαυτῷ ἔχει ὡς μονογενής, ὥστε καὶ γενόμενον σάρκα μηδεμίαν τροπὴν ἢ μείωσιν ὑπομεῖναι». 32.38 Οὕτω καὶ οἱ τρεῖς παῖδες οὐ τῇ Βαβυλωνίᾳ φλογί, ἀλλὰ τῷ περὶ τὸν κτίστην καὶ εὐεργέτην πυρακτούμενοι πόθῳ καὶ οὐ μᾶλλον τὴν περιβάλλουσαν αὐτοὺς κάμινον τῆς ἡτοιμασμένης τοῖς κτιστολάτραις γεέννης προσέχοντες ὑπέβαλλον τῇ κτίσει δοξολογεῖν τὸν φανέντα σὺν αὐτοῖς ἐν τῇ καμίνῳ περὶ οὗ γέγραπται «ἡ δὲ ὅρασις τοῦ τετάρτου ὁμοία υἱῷ θεοῦ»: 32.39 «εὐλογεῖτε, πάντα τὰ ἔργα κυρίου, τὸν κύριον· ὑμνεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας». 32.40 Ἀχθομένων δέ, φησίν, καὶ τῶν κυριοκτόνων πρὸς τὰ παιδία καὶ τοὺς ὄχλους ὅτι ὡς θεὸν τὸν Ἰησοῦν δοξάζοντες ἔλεγον· «ὠσαννὰ ἐν τοῖς ὑψίστοις· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου», ὑπέμνησεν αὐτοὺς τῆς λεγούσης γραφῆς· «ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον» ἑαυτῷ ἁρμόσας τὸ ῥητὸν τοῦτο καὶ δείξας μὴ ἀνοικείως προσάγεσθαι αὐτῷ δόξαν. 32.41 καὶ ἄγγελοι δέ, φησίν,
About this text
Didymus the Blind defends the full divinity of Father, Son, and Spirit against those who rank them.
Original English Translation — new OET from PG Greek.
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.