“And I will not give my glory to another” (Isa 42:8); and John said: “that all may honor the Son as they…
“And I will not give my glory to another” (Isa 42:8); and John said: “that all may honor the Son as they honor the Father” (John 5:23) — for he already knew clearly that glory is referred to the Only-begotten and the Holy Spirit, not to one of different substance. Again, Mark says from Christ: “For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him the Son of man will also be ashamed, when he comes in the glory of his Father with the holy angels” (Mark 8:38).
Matthew, setting forth the same passage, did not say “in his Father’s” but “in his Son’s,” writing thus: “But when the Son of man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory” (Matt 25:31). And in John too he says: “Glorify me with the glory which I had with you before the world was” (John 17:5).
20. Concerning the Father and the Son and the Holy Spirit dwelling among the faithful because of their consubstantiality and equal power — and against the objection of the heterodox. We will find still further the consubstantiality of the Trinity, and how all things are unchangeably possible to it, if we consider that it alone — being beyond the immaterial and the invisible — can be partaken of in respect of essence and fill the temple it created. And not only does this fact befit it, but also the word: for unchangeability follows on what is partaken of, and on this the uncreated, which is also without beginning. But nothing created — to go by scriptural usage — can be partaken of by way of participation or fill man essentially; only matters of a good or a bad disposition.
For we speak metaphorically […].
Greek
«καὶ τὴν δόξαν μου ἑτέρῳ οὐ δώσω», Ἰωάννου δὲ φήσαντος· «ἵνα πάντες τιμῶσι τὸν υἱόν, καθὼς τιμῶσι τὸν πατέρα» ἤδη γὰρ ᾔδει σαφῶς, ὅτι οὐχ ἑτεροουσίῳ τῷ μονογενεῖ καὶ τῷ ἁγίῳ πνεύματι ἡ δόξα ἀναπέμπεται. 19.26 πάλιν τοῦ Μάρκου λέγοντος ἀπὸ τοῦ Χριστοῦ· «ὃς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοι χαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτόν, ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων». 19.27 Ὁ Ματθαῖος τὸ αὐτὸ κεφάλαιον ἐκτιθέμενος οὐκ εἶπεν· «ἐν τῇ τοῦ πατρός», ἀλλ' «ἐν τῇ τοῦ υἱοῦ», οὕτω γράψας· «ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ 23 καὶ πάντες οἱ ἅγιοι ἄγγελοι μετ' αὐτοῦ, ὅτε καθίσῃ ἐπὶ θρόνου δόξης αὐτοῦ». καὶ παρ' Ἰωάννῃ δέ φησιν· «δόξασόν με τῇ δόξῃ, ᾗ εἶχον παρὰ σοὶ πρὸ τοῦ τὸν κόσμον εἶναι». 20.ν Περὶ τοῦ διὰ τὸ ὁμοούσιον καὶ ἰσοδύναμον κατοικεῖν ἐν πιστοῖς τόν τε πατέρα τόν τε υἱὸν τό τε ἅγιον πνεῦμα· καὶ πρὸς τὴν τῶν ἑτεροδόξων ἀντίθεσιν. 20.1 Εὑρήσομεν ἔτι τὸ ὁμοούσιον τῆς τριάδος καὶ ὡς ἀπαραλλάκτως πάντα ἐστὶν αὐτῇ δυνατά, εἰ ξυνίδωμεν, ὅτι αὐτὴν μόνη ὑπὲρ τὸ ἄυλον καὶ ἀόρατον οὖσα κατ' οὐσίαν μετέχεσθαι δύναται καὶ πληροῦν ὃν ἔκτισε ναόν. 20.2 καὶ αὐτῇ οὐ τὸ πρᾶγμα τοῦτο μόνον, ἀλλὰ καὶ ἡ λέξις ἁρμόζει. 20.3 ἕπεται γὰρ τῷ μεθεκτῷ τὸ ἄτρεπτον καὶ τούτῳ τὸ ἄκτιστον, ὅ ἐστιν καὶ ἄναρχον. 20.4 οὐδὲν δὲ κτιστόν, ὅσον ἀπὸ γραφῶν συνηθείας, μετουσίας τρόπῳ μετέχεσθαι δύναται ἢ πληροῦν οὐσιωδῶς τὸν ἄνθρωπον, ἀλλὰ μόνῳ τῶν τῆς ἕξεως τῆς ἀγαθῆς ἢ τῆς φαύλης. 20.5 Μεταφορικῶς γὰρ λέγομέν τινας ἀρετῆς καὶ ἐπιστήμης πεπληρῶσθαι καὶ τεθεωρημένως προφέρειν δύνασθαι τὰ ἀρετῆς καὶ ἐπιστήμης ἐπίχειρα, ὡς οἱ ἀκραιφνῶς τῆς χάριτος τοῦ ἁγίου πνεύματος μεταλαχόντες. 20.6 Μαρτυρεῖται οὖν κατοικεῖν ἐν ἡμῖν ὅ τε πατὴρ ὅ τε υἱὸς καὶ τὸ πνεῦμα· ὡς ἡνίκα Παῦλος Κορινθίοις τὸ δεύτερον γράφει ἐκ τοῦ Ἱερεμίου· «ἡμεῖς γὰρ ναὸς θεοῦ ἐσμεν ζῶντος, καθὼς εἶπεν ὁ θεός· ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω καὶ ἔσομαι αὐτῶν θεὸς καὶ αὐτοὶ ἔσονταί μου λαός». καὶ πάλιν· «οὐκ οἴδατε, ὅτι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ