that He is God's Son; for being the Son, He is inseparable from the Father, and never was there when He was not, but He was always; and being the Father's Image and Radiance, He has the Father's eternity.”

everlasting gates;’ and it is plain that through Him these things were made; but if even of things everlasting He is the Framer, who of us shall be able henceforth to dispute that He is anterior to those things eternal, and in consequence is proved to be Lord not so much from His eternity, as in

Righteousness, then He is not exalted as being Himself in need, but it is we who are exalted in that Righteousness which is He.

“...There are things called eternal of which He is Framer; for in the twenty-third Psalm it is written, ‘Lift up your gates, O ye princes, and be ye lifted up, ye

other hand it is said of Him, since ‘the Word was God,’ that He is the ‘Lord’ and the ‘King of Glory.’ Such, our exaltation, the Spirit foreannounced in the eighty-eighth Psalm, saying, ‘And in Thy righteousness shall they be exalted, for the boast of their strength art Thou.’ And if the Son be

being Lord and Maker of all, but because of us is this also written, to whom the door of paradise was shut. And therefore in a human relation, because of the flesh which He bore, it is said of Him, ‘Lift up your gates,’ and ‘shall come in,’ as if a man were entering; but in a divine relation on the

“And we may be exalted in Him, and that we may enter the gates of heaven, which he has also opened for us, the forerunners saying, ‘Lift up your gates, O ye princes; and be ye lifted up, ye everlasting gates, and the King of Glory shall enter in.’ For here also not on Him were shut the gates, as

or how did He receive the right of being worshipped, who before He now received it, was ever worshipped? It is not a dark saying, but a divine mystery. ‘In the beginning was the Word, and the Word was with God, and the Word was God;’ but for our sakes afterwards the ‘Word as made flesh...’

St. Athanasius the Great: “If, as David says in the seventy-first Psalm: ‘His name shall be blessed unto the ages, before the sun doth His name continue,’ how did He receive what He always had, even before He now received it? or how is He exalted, being before His exaltation the Most High?

which was broken, guarding the strong, and bringing them together in the Fold beyond, with words of pastoral knowledge.”

because He leads us through Himself; The Door, as letting us in; the Shepherd, as making us dwell in a place of green pastures, and bringing us up by waters of rest, and leading us there, and protecting us from wild beasts, converting the erring, bringing back that which was lost, binding up that

this is the Anointing of His Manhood, and does not, as is the case with all other Anointed Ones, sanctify by its action, but by the Presence in His Fulness of the Anointing One; the effect of which is that That which anoints is called Man, and makes that which is anointed God.

“He is The Way,

He retained that which is perceived by mind alone. He is Son of Man, both on account of Adam, and of the Virgin from Whom He came; from the one as a forefather, from the other as His Mother, both in accordance with the law of generation, and apart from it. He is Christ, because of His Godhead. For

lump; and by uniting to Himself that which was condemned may release it from all condemnation, becoming for all men all things that we are, except sin; -- body, soul, mind and all through which death reaches -- and thus He became Man, who is the combination of all these; God in visible form, because

St. Gregory the Theologian: “He is called Man, not only that through His Body He may be apprehended by embodied creatures, whereas otherwise this would be impossible because of His incomprehensible nature; but also that by Himself He may sanctify humanity, and be as it were a leaven to the whole