The Divinity of Christ vs Eusebius

"One mediator of God and men, a man, Christ Jesus." If therefore he says that he is a man, attending only to his administration according to the flesh, he certainly also confesses that thing, that there is no hope in him. For the prophet Jeremiah said, "Cursed is the man who has hope in man" (Jeremiah 17:5). But the one previously mentioned, having cared for the brevity of the holy prophets, as if explaining a certain secret and hidden theology of the apostle, said, "One God," he said, "one and mediator of God and men, a man, Christ Jesus." And he, having written these things and being very great regarding the remembering of the Scriptures, did not perceive that the most holy apostle, having written this, had written that: "Who, existing in the form of God, did not consider being equal to God a thing to be grasped, but emptied himself, having taken the form of a slave, becoming in the likeness of man and found in the appearance of a man" (Philippians 2:6-8).

Do you see how (as foretelling by the Spirit the malice of these) the holy apostle thus in another part wrote "as a man" and "becoming in the likeness of man," in order that he might stop their such great blasphemy. How then, not adhering to these things, does Eusebius alone intend for the Savior to be only a man? He is not daring to say this openly, but he is convicted by his expressions of wanting this.

For before the creation of all, there was a certain silence, as it were, existing in the God of the Word. For if Asterius believed the God to be the maker of all, it is evident that he himself will also confess to us that He is always existing, never having taken the beginning of being, and that the things that have come to be were made by Him and out of non-being. For I do not think he believes this too, that there is something and ungenerated, but rather is precisely convinced that both heaven and earth and all things existing in the heavens and upon the earth were brought into being by God.

If therefore this is believed, it is necessary for him to confess also that, besides God, there was nothing else. The Word possessed his own glory, being in the Father.

Asterius names the authority given to him as glory, and not glory only but also a glory pertaining to the world, not understanding that, lest anything else existed besides God alone, it was not from the world's becoming. For man has received not only authority over things on earth, but also of those in the heavens, appropriately; for if, when he became both 'man' and 'mediator of God and men' (1 Timothy 2:5), then 'all things were created' into him, as the apostle said, 'the things in heaven and those on earth' (Colossians 1:16), it is strictly following to know that authority is given to him not only of those on earth, but also of those in the heavens.

For if the holy Gospel says regarding a certain glory given to him by the Father, the man appears to have received this through the Word. For having become 'mediator of God and men' (1 Timothy 2:5) according to the holy apostle, he glorified God-fearing men by the glory given to him by the Father. And he enabled the fallen man, through disobedience, to be joined to himself through the Virgin by the Word. For what other greater glory could come among men than this glory? And having said 'I have glorified you' (John 17:22), he brings forth by saying 'and I will glorify again' (John 17:24), so that through an excess of philanthropy, by a second glory after the resurrection of the flesh, he might accomplish making the formerly mortal man immortal, and by such a glory glorifying him, so that not only might he be freed from the former slavery, but also might be worthy of a glory above man.

So that, as I said, having been previously deceived by the devil, he might prepare the man himself to conquer the devil again. Because of this, he took up the man, so that he might prepare him to receive following this an earnest of the authority. For this is the beloved, the man united to the Word, concerning whom the evangelist said, 'This is my beloved Son, in whom I am well pleased' (Matthew 3:17). Because the Word of the invisible God through [...]