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And God said: Let us make man (Gen. 1:26). Tell me: is there really one Face now? It is not written: let there be man, but let us create man. Until the disciple appeared, the preaching of Theology was hidden in the depths. But when the creation of man was already expected, faith was revealed, and the dogma of truth was revealed more clearly. Let's create man. Do you hear, O champion of Christ, the speech is addressed to Him who participates in the universe, to Him through Whom He created the worlds, Who upholds all things by the word of His power (Heb. 1:2, 3)! (2) God has eyes and ears, a head, hands, a buttock - after all, Scripture says that God is seated - and also legs on which He walks. Isn't that what God is like? But remove obscene inventions (ideas) from your heart. Throw away thoughts that do not correspond to the greatness of God. God has no outline (aschmatIstoj), He is simple (aplouj). Don't fantasize about His structure; do not diminish in the Jewish manner the One who is great; do not enclose God in your bodily ideas; do not limit Him to the measure of your mind. He is unlimited in His power. Think about something great, add to it something greater than what you thought about, and to this something even greater, and make sure that in your reasoning (philosophizing) you will never achieve that which is infinite. Do not try to imagine His external outlines (achma) - God is known in power, His nature is simple, His greatness is immeasurable. He is present everywhere and is abundant over everything; He is intangible, invisible. He is that which eludes the perception of your mind; It is not limited in size, does not have (lit.: not covered) external outlines, is not proportionate to any force, is not bound by time, is not confined to any boundaries. What is applicable to us is not applicable to God (2). If the Son is God by nature, but the Father is also God by nature, then the Son is not otherwise than the Father, but equally with the Father is God. If the Son is not God by nature, then, like the falsely called Gods, He is called God, but not God. If the Son is the only Lord by nature, then, obviously, not by another nature. Therefore, if the Father is called one God, but the Son is also God, then not in another, but in one nature (4). If God is unbegotten because he was not born, then he is also incorruptible because he does not decay. Therefore, just as incorruptibility means His infinity, so unbornness means beginninglessness (4). The heavens proclaim the glory of God, and the firmament proclaims the work of His hands (Ps. 18:1). And in another place: and the heavens are the works of Your hands (Ps. 101:26). And what kind of incorporeal hands the incorporeal God could have that created the firmament and the heavens is explained by the prophet himself, saying: By the Word of the Lord the heavens were established, and by the Spirit of His mouth all their power (Ps. 32:6). But just as with God the Word is not spoken by the mouth, but living, independent, all-effective, so with God the Spirit is not spilled breath, not scattered air, but sanctifying power, self-existent, original, independent (4). The greatness of God and the glory of God, which are both incomprehensible in words and incomprehensible to the mind, cannot be depicted or represented in one word or concept. The inspired Scripture, with the help of many sayings that are used in our use, barely brought them closer to the concept of the pure in heart, and then presented it as in a mirror. For sight to face and perfect knowledge, according to the promise (1 Cor. 13:12), will be given to those who are worthy in the age to come (5). God knows truth and wisdom, Himself being Truth and Wisdom, but does not know untruth and wickedness, because God who created us is not untruth and wickedness (6). You might be interested in: