(41) He does not know God who does not worship him.

The man who is worthy of God is also a God among men.

(60) But he who makes himself like God is one who does nothing unworthy of God, according to the statement of Paul, who has become like Christ.

(2) So the best thing on earth is the most pious man; and the best thing in heaven, the nearer in place and purer, is an angel, the partaker of the eternal and blessed life. But the nature of the Son, which is nearest to Him who is alone the Almighty One, is the most perfect, and most holy, and most potent, and most princely, and most kingly, and most beneficent. This is the highest excellence, which orders all things in accordance with the Father's will, and holds the helm of the universe in the best way, with unwearied and tireless power, working all things in which it operates, keeping in view its hidden designs. For from His own point of view the Son of God is never displaced; not being divided, not severed, not passing from place to place; being always everywhere, and being contained nowhere; complete mind, the complete paternal light; all eyes, seeing all things, hearing all things, knowing all things, by His power scrutinizing the powers. To Him is placed in subjection all the host of angels and gods; He, the paternal Word, exhibiting a the holy administration for Him who put [all] in subjection to Him.

(18) Son of God. Angels and gods are spectators; and the contest, embracing all the varied exercises, is "not against flesh and blood," but against the spiritual powers of inordinate passions that work through the flesh. He who obtains the mastery in these struggles, and overthrows the tempter, menacing, as it were, with certain contests, wins immortality. For the sentence of God in most righteous judgment is infallible. The spectators are summoned to the contest, and the athletes contend in the stadium; the one, who has obeyed the directions of the trainer, wins the day. For to all, all rewards proposed by God are equal; and He Himself is unimpeachable. And he who has power receives mercy, and he that has exercised will is mighty.

(135) For his circumference, conception or chief mother, was the Son of God, and there he stood as a king or prince of God.

(67) And yet, the divine Word is God, he who bears patiently with man always. He wished to produce humility in the exalted. He (Christ), who has exalted man became like God, not in order that he might bring God down to man, but that man might become like God.

(14) First Man is 'Faith' ('pistis') for those who will come afterward. He has, within, a unique mind and thought - just as he is it (thought) - reflecting and considering, rationality and power. All the attributes that exist are perfect and immortal. In respect to imperishableness, they are indeed equal. (But) in respect to power, there is a difference, like the difference between father and son, and son and thought, and the thought and the remainder.

(43) The same King is called JESUS CHRIST, who is the Son of God and of man.

(34) This light is the true Son of God, whom we Christians worship and honour, as the second Person in the Holy Trinity.

(16) Such an one is wholly a son, an holy man, passionless, gnostic, perfect, formed by the teaching of the Lord; in order that in deed, in word, and in spirit itself, being brought close to the Lord, he may receive the mansion that is due to him who has reached manhood thus.

(15) For the Son of God is the person of the truth which is exhibited; and the subject is the power of faith, which prevails over the opposition of every one whatever, and the assault of the whole world.

(71) Here we clearly find what Christ said to his Father concerning us Men; Behold the Men were thine, and thou hast given them to me; and I will that they be with me where I am, that they may see my Glory. When the Word (or Heart of God) went into the holy Ternary, there it was the Son of the Father, and also his Servant, as Isaiah says, and as it is in the Psalms; for he had [united or] espoused himself to the Element, and had the Form of a Servant; but the Word which went into the [pure] Element, was his Son; and thus he took our Soul upon him, not only as a Brother, for the Limbus of God (in the heavenly Tincture) was the Man, and that was our Lord; for the whole World stands in the Might thereof, and that Might shall sweep the Threshing-Floor of this World. And thus we are his Servants, and also his Brethren in respect of his Mother; but in respect of his Father we are his Servants; and before the Fall we were the Father's, also till his Humanity [or Incarnation,] though in the Word of the Promise [it was,] in which the faithful entered into God.

(6) Now if thou art of any other matter than God himself, how then canst thou be his child? Or how can the man and king Christ be God's bodily or corporeal Son, whom God has generated or begotten out of his heart?

(5) And that He whom we call Saviour and Lord is the Son of God, the prophetic Scriptures explicitly prove. So the Lord of all, of Greeks and of Barbarians, persuades those who are willing. For He does not compel him who (through choosing and fulfilling, from Him, what pertains to laying hold of it the hope) is able to receive salvation from Him.

(1) How, you ask, is Jesus, Who is beyond all, ranked essentially with all men? For, not as Author of men is He here called man, but as being in absolute whole essence truly man. But we do not define the Lord Jesus, humanly, for He is not man only, (neither superessential nor man only), but truly man, He Who is pre-eminently a lover of man, the Super-essential, taking substance, above men and after men, from the substance of men. And it is nothing less, the ever Superessential, super-full of super-essentiality, disregards the excess of this, and having come truly into substance, took substance above substance, and above man works things of man. And a virgin supernaturally conceiving, and unstable water, holding up weight of material and earthly feet, and not giving way, but, by a supernatural power standing together so as not to be divided, demonstrate this. Why should any one go through the rest, which are very many? Through which, he who looks with a divine vision, will know beyond mind, even the things affirmed respecting the love towards man, of (the Lord) Jesus,--things which possess a force of superlative negation. For, even, to speak summarily, He was not man, not as not being man, but as being from men was beyond men, and was above man, having truly been born man, and for the rest, not having done things Divine as God, nor things human as man, but exercising for us a certain new God-incarnate energy of God having become man.

(4) So that on these accounts he is compelled to become like his Teacher in impassibility. For the Word of God is intellectual, according as the image of mind is seen 'in man alone. Thus also the good man is godlike in form and semblance as respects his soul. And, on the other hand, God is like man. For the distinctive form of each one is the mind by which we are characterized.

(12) Those, then, who choose to belong to Him, are those who are perfected through faith. He, the Son, is, by the will of the Almighty Father, the cause of all good things, being the first efficient cause of motion - a power incapable of being apprehended by sensation. For what He was, was not seen by those who, through the weakness of the flesh, were incapable of taking in [the reality].

How did the lord proclaim things while he was in flesh and after he had revealed himself to be the son of god? He lived in this world that you live in, speaking about the law of nature, which I call death. And more, Rheginos, the son of god became a human son. He embraced both qualities, possessing humanity and divinity so he could, by being the son of god, conquer death, and, by being the human son, restore the pleroma. At the beginning he was above as a seed of truth, which was before the cosmos came into being. In the cosmic structure many dominions and divinities have come into being.

(59) But the man who does nothing is unworthy of (being called) rational man. The rational man is he who fears God. He who fears God does nothing insolent. And he who guards himself against doing anything insolent is one who keeps his guiding principle. Although he is a man who exists on earth, he makes himself like God.

(10) Now the energy of the Lord has a reference to the Almighty; and the Son is, so to speak, an energy of the Father. Therefore, a hater of man, the Saviour can never be; who, for His exceeding love to human flesh, despising not its susceptibility to suffering, but investing Himself with it, came for the common salvation of men; for the faith of those who have chosen it, is common. Nay more, He will never neglect His own work, because man alone of all the other living creatures was in his creation endowed with a conception of God. Nor can there be any other better and more suitable government for men than that which is appointed by God.