Fragments

Contents

1. 9Christ cannot be complete man and God, for then he would be both worshiped and not worshiped; he is one blended divine nature made flesh.
2. 10God and flesh form one nature in Christ.
3. 11Christ's body, blended with God, surpasses even angelic bodies, since it gives life to the world.
4. 25Christ is “man from heaven” because God is his spirit or mind, joined to soul and body.
5. 26Paul calls the first Adam a soul with a body.
6. 27The second man, from heaven, is called spiritual.
7. 28Paul names the first Adam “soul” for the whole of soul and body.
8. 29Paul calls the last Adam a life-giving spirit.
9. 31The breath God breathed into Adam is the mind.
10. 32The man Christ pre-exists because his ruling element is the divine spirit.
11. 35Apollinaris's form of the apostle's words on redemption through Christ's blood and flesh.
12. 36Christ's flesh is not an acquisition of the Godhead but shares its substance.
13. 37Hebrews 1:1–2 is taken as proof that the humanity of God who appeared is eternal.
14. 38The man who spoke the Father's words is himself God and maker of the ages, who cleansed the world through his flesh.
15. 41The prophet shows that Christ is of one substance with God according to the spirit, not the flesh.
16. 42Christ's equality with the Father precedes his likeness to humans, so there are not two, perfect God with perfect man.
17. 43Christ is God in spirit and man in body, bearing the lowly human form.
18. 44Christ is the Lord who appeared in a servant's form.
19. 45Christ is not a man but “as a man,” since his ruling part is not human.
20. 46Christ humbled himself in the flesh and was exalted by God.
21. 47Christ is glorified as man but has eternal glory as God.
22. 49Greeks and Jews refuse to hear that the one born of a woman is God.
23. 51Greeks and Jews would accept Christ as an inspired man like Elijah, but not as God born of a woman.
24. 52Apollinaris's opponents, like Greeks and Jews, are ashamed of the God born and crucified, and he will be ashamed of them.
25. 54Apollinaris charges his opponents with making the crucified one wholly without anything divine in his nature.
26. 56A rhetorical question on the holiness of the one born.
27. 57A rhetorical question on Christ's untaught wisdom.
28. 58A rhetorical question on Christ's authority to do God's works.
29. 59Christ's activity is divided according to the flesh but equal to the Father's according to the spirit; so he gave life to whom he willed.
30. 61Only Christ died and rose by his own authority, as John 10:18 says.
31. 63The will expressed in Gethsemane belongs to God come down from heaven, not to a man from the earth.
32. 67Christ is not two persons, one God and another man.
33. 69Unless Christ is the divine mind enfleshed, he is only wisdom in a man's mind, and God did not come down or empty himself.
34. 72Christ is man because man is mind in flesh.
35. 73The earthly man Christ was also heavenly.
36. 74Sin is undone not in a self-moved human mind but in flesh moved by the divine mind, and our minds share in it by joining themselves to Christ.
37. 75Christ needed no moral training, so he had no human mind.
38. 76Humanity is saved not by Christ's taking a human mind but by his assuming flesh governed by an unchangeable divine mind.
39. 79Christ's flesh is joined to God without constraint and shares his pure virtue.
40. 87A human being united to God would lose free self-determination, which God does not destroy; so Christ is not a man united to God.
41. 88If Christ had a human spirit like ours, he would not be the heavenly man but only a vessel of God.
42. 91If Christ had a human spirit besides the divine, he would be a “man-God,” not man.
43. 92Christ cannot be two perfect beings; to save, God had to mingle with us as a sinless man who died and rose.
44. 95Since a man's death cannot abolish death, God himself died, though death could not hold him.
45. 97God became man without change by becoming the mind in a human being.
46. 98Against the view that Christ became God only after the resurrection, the Son of Man will come again, and he was one with the Father before it.
47. 100Christ is united to God before the resurrection; and the Saviour suffered hunger, thirst, weariness, agony, and grief.
48. 102God, who cannot suffer, suffers in Christ by consequence of the nature he took, not by compulsion.
49. 103Christ's passions had to be stirred as in other humans.
50. 106Apollinaris accuses opponents of reviving a condemned teaching that makes the heavenly second man an earthly man.
51. 107Christ's flesh, moved by the heavenly ruling element, forms with it one living being and one nature, not two complete beings.
52. 108Christ is one, with one divine will and one activity in his miracles and sufferings.
53. 109Christ's prayer in Gethsemane shows one divine will, not two conflicting wills.
54. 110Christ receives one worship, so God and man in him are one substance by composition.
55. 113As intermediates mix their extremes partially, Christ, the mediator, is a mixture of God and man, not wholly either.
56. 115Christ's body, being in equality with God, cannot be bounded as a mere human body.
57. 116Christ's life-giving flesh, eaten like food, is divine and not of one substance with ours.
58. 117Word and flesh, as mover and instrument, have one activity and so one substance.
59. 120A created human substance cannot share the Creator's worship.
60. 121Christ took on flesh and so was not changed into flesh.
61. 122The Saviour, better than those he saves, was not changed into flesh.
62. 123“The Word became flesh” means a oneness by composition, not a change of the Word.
63. 124In the incarnation the Son emptied himself by putting on flesh, not by change.
64. 125Divine attributes come from the Godhead and human ones from the body, which remains after the suffering.
65. 126Christ is of one substance with us by the flesh but not as God; the Godhead, blended without change, could hold back or allow his hunger.
66. 128As iron in fire stays iron, Christ's body united to God is not changed, though it conveys divine power to those who touch it.
67. 129As soul and body remain in a human being, Godhead and body remain unconfused in Christ.
68. 130The human shares in divine activity but remains God's servant and creature.
69. 131John 5:19 refers to Christ according to the flesh, since the divine activity of Father and Son is not divided.
70. 132Christ is not a creature though a creature is joined to God in him, as a man is not irrational though he has a body.
71. 133The invisible Godhead remains invisible and unbounded in the body, which keeps its own measure.
72. 134If the soul is not changed by the body, much less is God changed by union with a body.
73. 144What is joined to God in one person shares his names, as the Word shares the name of flesh.
74. 145Because of the union, Christ's flesh may be called Word and uncreated, as the Word is called flesh.
75. 146Christ is of one substance with us by the flesh but not as Word and God.
76. 147In Christ the natures remain, yet the whole is called man as God embodied and God as body deified.
77. 148A broken sentence: Christ's body ceases to be merely formed.
78. 149Christ is God and man by nature in one blended nature.
79. 150Two minds in Christ are impossible, since two self-moved wills would conflict in one subject.
80. 151A broken sentence: the divine mind is self-moved.
81. 152Two intelligent natures in Christ would divide the one Word made flesh.
82. 153Christ is sinless as God, and his flesh, as God's flesh, shares God's substance and is not moved on its own.
83. 154Christ's flesh is heavenly by union with the heavenly one, worshiped and saving with him.
84. 155Christ is a divine spirit and heavenly mind in holy flesh that gives Godhead and eternal life to those who partake of it.
85. 156Those who belittle the incarnation are wretched.
86. 157Christ's body is called God and Creator because it is God's body, in a unity no other human has with God.
87. 158Christ is God and man in one substance, not two.
88. 159The opening words of a letter.
89. 160Christ's flesh is divine by union, not by nature, and does not become bodiless.
90. 161Apollinaris corrects Serapion: Christ's flesh is of one substance with ours by nature and divine by union.
91. 162Against those who make Christ's body consubstantial with the Word: then it would be invisible and untouchable, contrary to John.
92. 163Anathemas against two persons in the Son, flesh consubstantial with God or come from heaven, and a suffering Godhead.
93. 164Apollinaris denies teaching that Christ's flesh is from heaven or consubstantial with God as flesh.
94. 165Gregory of Nazianzus reports a booklet of Apollinaris teaching that Christ's flesh was eternal, that he had no human mind, and that his Godhead died.