XII.
A Amphilochius, Bishop of Iconium, from his oration on the text: “The Father is greater than I.”Distinguish for me, then, the natures—that of God and that of man. For man did not come to be by a falling away from God, nor did God come to be by an advancement from man; for I am speaking of God and man. When, therefore, you attribute passions to the flesh and miracles to God, you necessarily, even if you are unwilling, distribute them: the humble words to the man born of Mary, and the elevated and God-befitting words to the Word who was in the beginning. For this reason, I sometimes utter elevated words, and sometimes humble ones, in order that, through the elevated, I may show the kinship of the indwelling Word; and through the humble, I may make known the infirmity of the humble flesh. Whence, at times I say that I am equal to the Father, and at times that the Father is greater; not fighting against Myself, but showing that I am God and man—God by reason of the elevated things, but man by reason of the humble B ones. And if you wish to know how the Father is greater than I, I spoke according to the flesh, and not according to the person of the Godhead.
XIII.
From the collection of the King’s codex of Barlaam. It followed the letter to Seleucus on the Trinity, as if by the same author.Exposition on the text: “He shall receive of mine, and shall declare it unto you.”
It appears again in the form of a fiery tongue; perhaps bringing to the world that fire which You said You had come to cast upon the earth. For this too You foretold, that it would receive from You, and would most clearly expound to the disciples the promulgation of all Your commandments. And the grace of the Spirit of truth, who belongs to the Paraclete and the Author of life, which You said proceeds timelessly from the Father—Him most truly, Your divine Spirit, that immaculate grace, I implore, the blessed procession of the Father, uncreated, longed-for, and co-eternal again with the Son and with God the Father, in the eternal ages.