Letters 144 (Letters)

Theodoret of Cyrus

Letters 144

Theodoret of Cyrus · Letters · ca. 423-466 · Cyrrhus · 1 passage

Greek text: PG 83.English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 144

144PG 83

ἐχείνων σώματα. Καὶ μὴν τὰ ὀνόματα κοινὰ σωμάτων ἐστὶ καὶ ψυχῶν᾽ ἀλλ᾽ ὅμως καὶ μόνα κὰ σώματα ἐκ τῶν κοινῶν ὀνομάτων ἐκάλεσεν. Οὕτω καὶ ἡμεῖς πολλάκις τοὺς τῶν ἁγίων ἀποστόλων καὶ προφητῶν καὶ μαρτύρων σηχοὺς ὀνομάζομεν, καὶ τὸν μὲν Διονυσίου τυχὸν, τὸν δὲ Ἰουλιανοῦ, ἣ Κοσμᾶ" καίτοι εἰδότες, ὡς μικρὰ πολλάκις λείψανα σωμάτων ἐν τούτοῖς χατάχεινται, αἱ δὲ ψυκαὶ ἐν θειοτέροις χωρίοις διανακαύονται. Κἀν τῇ κοινῇ δὲ χρήσει τοῦτο τὸ ἔθος ἔστιν εὑρεῖν. Ὁ δεῖνα γὰρ, φαμὲν, ἀπέθανε, καὶ Ὁ δεῖνα ἐν τῷδε χατάχειται τῷ τόπῳ καὶ ταῦτα εἰδότες ὡς ἀθάνατος ἡ ψυχὴ, καὶ ὡς οὐ κοινωνεῖ τοῦ τάφου τῷ σώματι. Οὕτω καὶ ὁ ἄγγελος ἔφη" ε Δεῦτε, βλέπετε τὸν τόπον ὅπου ἔκειτο ὁ Κύριος » οὐ τὴν θεότητα περιχλείσας τῷ τάφῳ, ἀλλὰ τοῦ Κυρίου τὸ σῶμα τῷ τοῦ Κυρίου προσαγορεύσας ὀνόματι. “Ὅτι δὲ καὶ τοῖς ἁγίοις Πατράσι καῦτα δοκεῖ, ἀκουσάτωσαν ᾿Αθανασίου τοῦ πανευφήμου τῆς ᾿Αλεξανσύνην ἔκόσμησε, βοῶντος" ε Ζωὴ ἀποθανεῖν οὐ δύναται, μᾶλλον δὲ καὶ τοὺς νεκροὺς ζωοποιεῖ. » Ἄκουσάτωσαν καὶ τοῦ πολυθρυλλήτου Δαμάσου, τοῦ τῆς Ῥώμης ἐπισκόπου, βοῶντος" « Εἴ τις εἴποι, ὅτι ἐν τῷ σταυρῷ πόνον ὑπέμεινεν ἢ θεότης, καὶ οὐκὶ τὸ σῶμα μετὰ τῆς ψυχῆς, ἢ τοῦ δούλου μορφὴν ἦν τελείαν ἀνέλαθδεν, ἀνάθεμα ἔστω. » ᾿Ακουσάτωσαν καὶ τοῦ ἁγιωτάτου καὶ ὁσιωτάτου τῆς Ῥωμαίων ἐπισκόπου τοῦ κυρίου Λέοντος, νῦν γεγραφότος" « Ὅτι ἔπαθεν ὁ Υἱὸς τοῦ θεοῦ, ὡς παθεῖν ἠδύνατο, οὗ κατὰ τὴν λαβοῦσαν φύσιν, ἀλλὰ κατὰ τὴν ληφθεῖσαν. Ἡ γὰρ ἀπαθὴς φύσις τὸ παθτςὸν ἔλαθε σῶμα, καὶ αὐτὸ παρἐδωκεν ὑπὲρ ἡμῶν, ἵνα τὴν ἡμετέραν ἐργάσηται σωτηρίαν, καὶ τὴν οἰκείαν φύσιν ἐφύλαξεν ἀπαθῆ. » Καὶ πάλιν" « Οὐ γὰρ ἦλθεν ἵνα τὴν οἰκείαν ἀπολέσῃ φύσιν, ἀλλ᾽ ἵνα τὴν ἡμετέραν σώσῃ. » Εἰ τοίνυν κατηγοροῦσιν ἡμῶν εἰρηκότων, ὅτι ὅσα βούλεται δύναται ὁ Θεὸς, βούλεται δὲ τὰ τῇ αὐτοῦ φύσει πρέποντα, τὰ δὲ μὴ πρέποντα οὔτε βούλεται, οὔτε δύναται" χατηγορείτωσαν καὶ τῶνδε τῶν ἁγίων, καὶ τῶν ἄλλων καὶ τοῦ ᾿Αποστόλου βοῶντος « Ἵνα διὰ δύο πραγμάτῶν ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεόν.. Καὶ πάλιν" ε Εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει, ἀρνήσασθᾶι ἑαυτὸν οὐ δύναται. » Ταῦτα τοῖς ἀντιλέγουσιν ὑπανάγνωτε καὶ " εἰ μὲν πεισθεῖεν, ὑμνήσατε τὸν ἀγαθὸν Κύριον, ὅτι διὰ τῆς ὑμετέρας σπουδῆς κἀκείνοις τὴν ὠφέλειαν προὐξένη σεν. Εἰ δὲ ἐπιμένοιεν ἀπειθοῦντες, μηδεμίαν πρὸς αὐτοὺς περὶ δογμάτων ποιεῖσθε διάλεξιν. ᾿Απαγορεύει γὰρ ὁ θεῖος ᾿Απόστολος, ε λογομαχεῖν εἰς οὐδὲν χρήσιμὸν ἐπὶ καταστροφῇ τῶν ἀκουόντων. » Ὑμεῖς ὅξ. τὴν εὐαγγελικὴν διδασκαλίαν ἄτυλον ἕνα ἐν τῇ τῆς ἐπιφανείας ἡμέρζ, μετὰ τῆς προσ-ηκούσης ἐργασίας τὴν παρακαταθήκην τῷ δικαίῳ. προσενεγχόντες Κριτῇ, τῆς τριποθήτου φωνῆς ἐτ»ακούσητε᾽ « Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ᾽ ἐπὶ ὀλίγα ἧς πιστὸς, ἐπὶ πολλῶν σε καταστήσω’ εἴσελθε εἰς τὴν χαρὰν τοῦ Κυρίου σου. » Οἱ κατὰ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν τὰς γλώττας. ὁπλίσαντες, οὐδὲν καινὸν οὐδὲ παράδοξον δρῶσιν, καὶ τοὺς εὔνους αὐτοῦ θεράποντας τῷ ψεύδει τοξεύοντες. Τῆς γὰρ Δεσποτιχῇς παροινίας μετέχειν ἀνάγκη τοὺς δι᾿ αὐτὴν λίαν ἀλγοῦντας οἰκέτας. Τοῦτο δὲ καὶ αὖ-- «ὃς ὁ Κύριος προτεθέσπικχαν, τοὺς ἱεροὺς αὑτοῦ ψυχαγωγῶν μαθητάς. "Ἔφη δὲ οὕτως᾽ « Εὲ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν" εἰ τὸν οἰκοδεσπότην Βεελζεδοὺλ ἐκάλεσαν, πόσῳ μᾶλλον τοὺς οἰχειαχοὺς αὐτοῦ; » Εἶτα παρεθάῤῥυνεν αὐτοὺς, δείξας τὸ τῆς συχοφαν-τίας εὐφώρατον. Ἐπήγαγε γάρ" ε Μὴ οὖν φοδηθῆτο αὐτούς" οὐδὲν γάρ ἔστι κεκαλυμμένον, ὃ οὐκ ἀποκα-. λυφθήσεται, καὶ κρυπτὸν, ὅ οὐ γνωσθήσεται, » Τῆς δὲ θείας προῤῥήσεως τὴν ἀλήθειαν πολλάκις μὲν καὶ: ἄλλοτε, μάλιστα δὲ νῦν σαφῶς ἑωράκαμεν. Ὅϊ γὰρ. … λων πριάμενοι χρημάτων τὰς ἡμετέρας σφαγὰς, ὥφθησαν ἐναργῶς τὴν Βαλεντίνου καὶ Βαρδησάνου μενοι λώθην. "Ἤλπισαν δὲ ὅμως τὴν σφετέραν καθ᾽ ἡμῶν παραθήξαιεν. Ἐπειδὴ γὰρ ἡμεῖς τὴν πάλαι ἰδίᾳ καὶ δημοσίᾳ, κὰν τοῖς ἀσπααστηρίοις οἴκοις, κὰν τοῖς θείοις σηχοῖς, καὶ τὰς κατὰ τῆς πίστεως ἐγχειλοιδορίας ἡμῶν χατέχεον, ὡς δύο χηρυττόντων υἱούς, Ἔδει δὲ παρὄντας ἐλέγχειν, καὶ μὴ διαδάλλειν ἀπόντας. Οὗτοι δὲ τοὐναντίον δεδράκασι. Βασιλικοῖς γὰρ ἡμᾶς τῇ Κύῤῥῳ προσδήσαντες γράμμασιν, ἐρήμην δικάσαι τοὺς διχαιοτάτους ἠνάγκασαν δικαστὰς, καὶ κατὰ τοῦ πέντε καὶ τριάκοντα σταθμοῖς ἀφεστηχότος τὴν ὁρθοτάτην ψῆφον ἐξήνεγκαν. Τοῦτο δὲ οὔτε γοητείαν “ἰς, οὔτε νεχροσυλίαν κατηγορούμενος, οὐκ ἀνδροφό-. γος, οὐ γάμων ἐπίδουλος ὑπέμεινε πώποτε... ᾿Αλλὰ τοὺς μὲν δικαστὰς ἐπὶ τοῦ παρόντος ἐάσω. Ἐγγὺς γὰρ ὁ Κύριος, ὁ κρίνων τὴν οἰκουμένην ἐν δικαιοσύνῃ͵ καὶ λαοὺς ἐν εὐθύτητι, καὶ πραττόμενος εὐθύνας οὐ, μόνον ῥημάτων καὶ πραγμάτων, ἀλλὰ καὶ πονηρῶν ἐνθυμημάτων. Τὴν δὲ γεγενημένην δίκαιον οἶμαι διελέγξαι συκοφαντίαν᾽ Ποίαν ἀπόδειξιν ἔχουσι τοῦ δύο λέγειν ἡμᾶς υἱούς; εἰ μὲν γὰρ τῶν σιγώντων ἧμεν, ἔσχεν ἂν χώραν ἴσως ἡ ὑποψία. Ἐπειδὴ δὲ ἔργον εἴχομεν τοὺς ὑπὲρ τῶν ἀποστολικῶν δογμάτων ἀγῶνας, καὶ τοῖς «οὐ Κυρίου ποιμνίοις τὴν διδασκαλικὴν προσφέρομεν πόαν, καὶ πρὸς τούτοις πέντε καὶ τριάκοντα συνἐγράψαμεν βίδλους, τὴν τε θείαν Γραφὴν ἑρμηνεύοντες, καὶ τὸ τῶν αἱρέσεων διελέγχοντες ψεῦδος" εὐἕλεγχτος ἄρα ἣ παρὰ Πολλαὶ μὲν γὰρ ἀκροατῶν μυριάδες μαρτυροῦσιν ἡμῖν τὴν τῶν εὐαγγελιχῶνδογμάνων ἀλήθειαν. Πρόχειται δὲ καὶ τὰ δαυγγράμματα τοῖς βουλομένοις εἰς βάσανον. Οὐ γὰρ ὑπὲρ δυάδος νἱῶν, ἀλλ᾽ ὑπὲρ τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, καὶ πρὸς Ἕλληνας, καὶ πρὸς Ἰουδαίους, καὶ πρὸς τοὺς τὴν ᾿Αρείου καὶ Εὐνομίου νόσον εἰσδεξαμένους, καὶ πρὸς τοὺς τὴν ᾿Απολιναρίου φρενοδλάδειαν ἀσπαζομένους, καὶ μέντοι καὶ πρὸς τοὺ: τῇ νους ἀγωνιζόμενοι διατετελέχαμεν, Ἕλληνας μὲν πείθοντες, ὅτι αὐτό; ἐστιν ὁ τῶν ἀπάντων Δημιουργὸς, ὁ τοῦ ἀεὶ ὄντος Θεοῦ συναΐῖδιος Υἱός" Ἰουδαίους ὅδ, ὅτι περὶ αὐτοῦ τὰς προῤῥήσεις οἱ προφῆται πεπκοίηνται " τοὺς δὲ ᾿Αρείου καὶ Εὐνομίου κληρονόμους, ὅτι τοῦ Πατρὸς ὁμοούσιος, ὁμότιμός τε καὶ ἰσοδύναμος" τοὺς δὲ τῆς Μαρκίωνος λύττης τας, ὅτι οὖκ ἀγαθός ἔστι μόνον, ἀλλὰ καὶ δίκαιος" οὐκ ἀλλοτρίων, κατὰ τὸν ἐχείνων μῦθον, ἀλλ᾽ οἰκείων ποιημάτων Σωτήρ. Καὶ ἀπαξαπλῶς πρὸς αἵρεσιν ἐκάστην διαμαχόμενοι, τὸν ἕνα προσκυνεῖν παρεγγνῶ» μεν Υἱόν. Καὶ τί δεῖ μακρηγορεῖν, ἐξὸν συντόμως διελέγξαι τὸ ψεῦδος; Τοὺς γὰρ καθ᾽ ἕχαστον ἔτος τῷ παναγίῳ προσιόντας βαπτίσματι, τὴν ἐκτεθεῖσαν ἐν Νικαίᾳ παρὰ τῶν ἁγίων καὶ μακαρίων Πατέρων πίστιν ἐχαὐτοὺς ὡς προσετάχθημεν, βαπτίζομεν εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἑοῦ, καὶ τοῦ ἁγίου Πνεύματος, ἑνικῶς ἐκάστην προσηγορίαν προσφέροντες. Καὶ μέντοι καὶ τὰς θείας λειτουργίας ἐν ταῖς Ἐχκχλησίαις ἐπιτελοῦντες, καὶ ἀρκούσης καὶ ληγούσης ἡμέρᾶς, καὶ αὑτὴν δὲ τὴν ἡμέραν κατὰ τριτημόριον διαιροῦντες δοξάζομεν τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα. Εἰ δὲ δύο νἱοὺς κατὰ τὴν τούτων συκοφαντίαν πρεσδεύομεν, τίνα δοξάζομεν᾽, τίνα δὲ δύο μὲν εἶναι πιστεύειν υἱοὺς, ἑνὶ δὲ μόνῳ τὴν δοξολογίαν προσφέρειν, Τίς δὲ οὕτως ἐμόρόντητος, ὡς τοῦ θείου Παύλου βοῶντος ἀκούων᾽ ε Εἷς Κύριος, μία πίστις, ἕν βάπτισμα" » καὶ πάλιν" ε Εἷς Κύριος Ἶησοῦς Χριστὸς, δι᾽ οὗ τὰ πάντα " » ἀντινομοθετῆσαι τῇ διδασκαλίᾳ τοῦ Πνεύματος, καὶ διχῇ τὸν ἕνα τεμεῖν; ᾿Αλλὰ γὰρ μάτην ἀδολεσχῶ. Οὐδὲ γὰρ οὗτοι φάναι τολμῶσι, καὶ ταῦτα τῷ ψεύδει συντεθραμμένοι, ὡς ταῦτα λεγόντων ἡμῶν ἀκηκόασι πώποτε" ἀλλὰ τῷ τὰς δύο φύσεις ὁμολογεῖν τοῦ Δεσπότου Χριστοῦ, δύο λέγουσι κηρύττειν υἱούς. Καὶ συνιδεῖν οὐκ ἐθέλουσιν, ὡς τῶν ἀνθρώπων ἔκαστος καὶ ψυχὴν ἀθάνατον ἔχει, καὶ σῶμα θνητόν" καὶ οὐδεὶς μέχρι καὶ τήμερον δύο Παύλους τὸν Παῦλον ὠνόμασεν, ἐπειδὴ καὶ ψυχὴν ἔχει καὶ σῶμα" καὶ οὔτε τὸν Πέτρον δύο Πέτρους, οὔτε τὸν ᾿Λόραὰμ, οὔτε τὸν ᾿Αδάμ. ᾿Αλλ᾽ οἷδε μὲν ἔκα στος τῶν φύσεων τὸ διάφορον, δύο δὲ Παύλους οὐκ ὀνομάζει τὸν ἕνα. Οὕτω τοίνυν καὶ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν μονογενῆ τοῦ Θεοῦ Υἱὸν, τὸν ἐνανθρωπήσαντα Θεὸν Λόγον, καὶ Υἱὸν Θεοῦ, καὶ Υἱὸν ἀνθρώπου προσαγορεύοντες, ὡς παρὰ τῆς θείας Γραφῆς ἐδιδάχθημεν, οὐ δύο φαμὲν υἱοὺς, ἀλλὰ τῆς θεότητος καὶ τῆς ἀνθρωπότητος ὁμολογοῦμεν τὰς ἰδιότητας. Οὗτοι δὲ τὴν ἐξ ἡμῶν ληφθεῖσαν μενοι φύσιν, δυσχεραίνουσι τῶνδε τῶν λόγων ἀκούον-. τες. Ἡμᾶς δὲ δεῖξαι προσήκει πόθεν ταύτην ἢσπάσαντο τὴν ἀσέδειαν. Σίμων μὲν γὰρ, καὶ Μένανδρῦς, Κέρδων καὶ Μαρκίων παντάπασιν ἀρνοῦνται τὴν ἐνανθρώπησιν, καὶ τὴν ἐκ Παρθένου γέννησιν μυθολογίαν ἀποκαλοῦσι. Βαλεντῖνος δὲ, καὶ Βασιλείδης, καὶ Βαρδησάνης, καὶ ᾿Αρμόνιος, καὶ οἱ τῆς τούτων συμμορίας, δέχονται μὲν τῆς Παρθένου τὴν κύησιν, καὶ τὸν τόκον " οὐδὲν δὲ τὸν Θεὸν Λόγον ἔχ «ἧς Παρϑένου προσειληφέναι φασὶν, ἀλλὰ πάροδόν τινα δι’ αὐτῆς ὥσπερ διὰ σωλῆνος ποιήσασθαι, ἐπιφανῆναι δὲ τοῖς ἀνθρώποις. φαντασίᾳ χρησάμενον, καὶ δόξας εἶναι ἄνθρωπος, ὃν τρόπον ὥφθη τῷ ᾿Αθραὰμ,, καί τισιν ἄλλοις τῶν παλαιῶν. “Ἄρειος δὲ καὶ Εὐνόμιος, σῶμα μὲν αὑτὸν ἔφασαν εἰληφέναι, ς τὴν θεότητα δὲ τὰ τῆς ψυχῆς ἐνηργηκχέναι, ἵνα ταύτῃ τὰ ταπεινὰ καὶ τῶν ῥημάτων καὶ τῶν πραγμάτων προσάψωσιν. Ὁ δέ γε ᾿ΑἈπολινάριος καὶ ψυχὴν αὐτὸν μετὰ τοῦ σώματος ἔφησεν εἰληφέναι, ἀλλ᾽ οὐ τὴν λογικὴν, ἀλλὰ τὴν ζωτικὴν ἤγουν φυτιχὴν ὀνομαζομένην. Τοῦ νοῦ γὰρ, φησὶ, τὴν χρείαν ἡ θεότης ἐπλήρου. Ψυχῆς δὲ καὶ νοῦ τὴν διαίρεσιν παρὰ τῶν ἔξω μεμάθηκε φιλοσόφων. Ἡ γὰρ θεία Γραφῇ ἐκ ψυχῆς λέγει καὶ σώματος συνεστάναι τὸν ἄνθρωπον. ε Ἐποίησε γὰρ, φησὶν, ὁ Θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς, καὶ ἐνεφύσησεν εἰς τὸ πρότωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν. » Καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις τοῖς ἀποστόλοις ἔφη" « Μὴ φοθδεῖσθε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων Ὁ ἀποκτεῖναι. » Τὰ μὲν οὖν τῶν αἱρετικῶν δόγματα τοσαύτην ἔχει πρὸς ἄλληλα διαμάχην. Οὗτοι δὲ τὸν ᾿Απολινάριον, καὶ μέντοι καὶ ΓἌρειον καὶ Εὐνόμιον ὑπερόῆναι τῇ Βαρδησάνου πάλαι σπαρεῖσαν αἵρεσιν, εἶτα πρόῤῥιξον ὑπὸ τῶν ἀρίστων ἀνασπασθεῖσαν γεωργῶν, φυ τεῦσαι νῦν ἐπειράθησαν. Παραπλησίως γὰρ ἐκείνοις ἠρνήθησαν ἐκ τῆς ἡμετέρας φύσεως προσειλῆφθαι τοῦ Δεσπότου τὸ σῶμα. Ἡ δὲ Ἐκκλησία, τοῖς ἀποστολικοῖς ἴχνεσιν ἑπομένη, καὶ θεότητα τελείαν, καὶ ἀνθρωπότητα τελείαν ἐν τῷ Δεσπότῃ Χριστῷ θεωρεῖ. Ὥσπερ γὰρ ἔλαδε σῶμα, οὐ δεόμενος σώματος, ἀλλὰ πᾶσι τοῖς σώμασι δι᾽ ἐχείνου «τὴν ἀθανασίαν ᾿'πραγματευόμενος" οὕτω δὴ καὶ ψυχὴν ἔλαθε τὴν χυδερνῶσαν τὸ σῶμα, ἵνα πᾶσα ψυχὴ διὰ ταύτης μετάσχῃ τῖς ἀτρεπτότητος. Εἰ γὰρ καὶ ἀθάνατοί εἰσιν αἱ ψυκαὶ, ἀλλ᾽ οὐκ ἄτρεπτοι. Πολλὰς γὰο καὶ νῦν μὲν τούτοις ἀρεσχόμεναι, νῦν δὲ ἐκείνοις. ᾿Οὗ δὴ χάριν καὶ πλημμελοῦμεν ἐκτρεπόμενοι, καὶ τὴν ἐπὶ τὰ χείρω ῥοπὴν εἰσδεχόμενοι. Μετὰ δὲ τὴν ἀνάστασιν, ἀπο- “λαύει μὲν ἀθανασίας καὶ ἀφθαρσίας τὰ σώματα, ἀπολαύουσι δὲ ἀπαθείας καὶ ἀτρεπτότητος αἱ ψυκαί. Διά τοτ τοῦτο, καὶ σῶμα λαδὼν καὶ ψυχὴν ὁ μοναγενῇς Υἱὸς Θεοῦ, μώμου ταῦτα παντὸς ἐλεύθερα διεφύλαξε, καὶ τὴν ὑπὲρ τοῦ γένους θυσίαν προσήνεγκεν. Διὰ γὰρ δὴ ποῦτο καὶ ἀρχιερεὺς ἡμῶν ἐχρημάτισεν" ἀρχιερεὺς δὲ οὐκ ὡς Θεὸς, ἀλλ᾽ ὡς ἄνθρωπος Ἀέχληται. Καὶ αὐτὰς προσφέρει μὲν ὡς ἄνθρωπος, δέχεται δὲ τὴν θυσίαν μετὰ τοῦ “Πατρὸς καὶ τοῦ ἁγίου Πνεύματος ὡς Θεός. Εἰ μὲν γὰρ τοῦ ᾿Αδὰμ τὸ σῶμα μόνον ἐξήμαρτεν, ἔδει τοῦτο μόνον ἀπολαῦσαι τῆς θεράπείας. Ἐπεὶ δὲ οὐ μόνον συνήμαρτεν, ἀλλὰ καὶ προήμαρτεν ἡ ψυχὴ (πρότερος γὰρ ὁ λογισμὸς διαγράφει τὴν ἁμαρτίαν, εἶθ᾽ οὕτως ταύτην διὰ τοῦ σώματος ἐνεργεῖ) " δίκαιον ἦν δήπου καὶ ταύτην τῆς ἰατρείας τυχεῖν. ᾿Αλλὰ γὰρ παρέλχον ἴσως ἐκ λογισμῶν ποιεῖσθαι τούτου τὰς ἀποδείξεις, τῆς θείας τοῦτο σαφῶς χηρυττούσης Γραφῦς. Καὶ γὰρ Δαβὶδ ὁ θεσπέσιος καὶ ὁ θειύτατος Πέτρος διαῤῥήδην τοῦτο διδάσκουσιν, ὁ μὲν πόῤῥωθεν προθεσπίξων, ὁ δὲ τὴν πρόῤῥησιν ἐρμνηνεύων. Φησὶ δὲ οὕτω τῶν ἀποστόλων ὁ πρῶτος " ε« Προφήτης ὑπάρχων ὁ Δαδ)δ, καὶ εἰδὼς ὅτι ὄρκῳ ὥμοσεν αὐτῷ ὁ θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ ἀναστήσειν κατὰ σάρκα τὸν Χριστὸν, καθίσαι ἐπὶ τοῦ θρόνου αὐτοῦ, προειδὼς ἐλάλησε περὶ τῆς ἀναστάσεως αὐτοῦ, ὅτι οὐκ ἐγκατελείφθη εἰς ἄδου ἡ Ψυχὴ αὐτοῦ, οὐδὲ ἣ σὰρξ αὐτοῦ εἶδεν διαφθοράν. » Πολλὰ δὲ κατὰ ταυτὸν ἡμᾶς διὰ τῶν “ὀλίγων τούτων ἐξεπαίδευσε λόγων. Πρῶτον μὲν ὡς ἡ ληφθεῖσα φύσις ἐκ τῆς ὀσφύος τοῦ Δαδὶδ κατάγει τὸ γένος " ἔπειτα δὲ ὅτι οὐ σῶμα μόνον, ἀλλὰ καὶ ψυχὴν ἀθάνᾶτον ἔλαθε" καὶ πρὸς τούτοις, ὅτι ταῦτα τῷ θανάτῳ παρέδωκεν, ἃ λαδὼν πάλιν ἀνέστησεν ὡς ὴθέλησεν. Αὐτοῦ γάρ ἔστιν ἡ φωνή " « Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. » Μεμαθήκαμεν δὲ, ὡς ἡ θεία φύσις ἀθάνατος. Πέ-. πονθς γὰρ τὸ παθητὸν. καὶ τὸ ἀπαθὲς μεμένηχεν ἀπαθές. Ἐνηνθρώπησε γὰρ ὁ Θεὸς Λόγος, οὐκ ἵνα παθητὴν ἀποφήνῃ τὴν ἀπαθῇ φύσιν, ἀλλ᾽ ἵνα τῇ παθητῇ φύσει διὰ τοῦ πάθους τὴν ἀπάθειαν διορήσηται. Καὶ αὐτὸς δὲ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις νῦν μέν φησιν" ε Ἑξουσίαν ἔχω θεῖναι. τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαδεῖν αὐτήν. Οὐδεὶς αἴρει αὐτὴν ἀπ᾽ ἐμοῦ" ἐγὼ τίθημι αὐτὴν ἀπ᾽ ἐμαυτοῦ, ἵνα πάλιν λάδω αὐτήν" » νῦν δέ" ε Διὰ τοῦτο ὁ Πατήρ με ἀγαπᾷ, ὅτι ἐγὼ τίθημι τὴν ψυχήν μου ὑπὲρ τῶν προβάτων. ν» Καὶ πάλιν" ε« Νὺν ἡ ψυχή μου τὲἕτάρᾶχται. » Καὶ αὖθις - ε« Περίλυπός ἔστιν ἡ ψυχή μου ἕως θανάτου. » Καὶ περὶ τοῦ σώματος δέ φησιν " « Ὁ δὲ ἄρτος ὃν ἐγὼ δώσω, ἡἧἡ σάρξ μου ἐστὶν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς. » Καὶ τὰ θεῖα δὲ παραδοὺς μυστήρια, καὶ τὸ σύμόδολον κλάσας καὶ διανείμας, ἐπήγαγε" « Τοῦτό μον ἐστὶ τὸ σῶμα, τὸ ὑπὲρ ὑμῶν θρυπτόμενον εἰς ἄφεσιν ἁμαρτιῶν. ναὶ πάλιν" «ε Τοῦτό μου ἐστὶ τὸ αἷμα, τὸ ὑπὲρ πολλῶν ἔκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. » Καὶ αὖθις " « Ἂν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. ν» Καί" ε Ὁ ἐσθίων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα, ἔχει ζωὴν ἐν ἑαυτῷ αἰώνιον. » Καὶ ἕτερα δὲ τοιαῦτα μυρία ἔστιν εὑρεῖν, κἄν τῇ Παλαιᾷ, κὰν τῇ Καινῇ, καὶ τοῦ σώματος καὶ τῆς ψυχῆς δεικνύντα τὴν πρόσληψιν, καὶ ὡς ἐξ ᾿Αδραὰμ, καὶ Δαθδὶδ ἕλκει ταῦτα τὸ γένος. Καὶ Ἰωσὴφ δὲ ὁ 'Αριμαθαΐος τῷ Πιλάτῳ προσελθὼν, ἤἥτησε τὸ σῶμα τοῦ Ἰησοῦ, Καὶ διδάσκει ἡμᾶς διαῤῥήδην τῶν ἱερῶν Εὐαγγελίων ἡ τετρακτὺς, ὅπως τε ἔλαδε τὸ σῶμα, καὶ ὅπως ἐνείλησε τῇ σινδόνι, καὶ ὅπως τῷ τάφῳ παρἐδωκεν. Ἐγὼ θρηνῶ καὶ ὀδύρομαι, ὅτι ἃς πρώην τοῖς τοῦ Μαρκίωνος τὴν λύμην δεξαμένοις προσέφερον ἀποδείξεις (καὶ πλείους ἣ μυρίους διὰ τῆς θείας χάριτος πείσας προσήγαγον τῷ παναγίῳ βαπτίσματι), ς ὕδσα νόσος προσφέρειν καταναγκάζει. Τίς γὰρ πώποτε περὶ πούτων τοῖς τῆς Ἐκκλησίας τροφίμοις. ἀμφισδήτησις γέγονε; Τίς δὲ τῶν ἁγίων Πατέρων οὐ τήνδε τὴν διδασκαλίαν προσήνεγκε; Πλήρη γὰρ ταύτης καὶ τὰ τοῦ μεγάλου Βασιλείου συγγράμματα, καὶ τὰ τῶν ἐκείνον συναγωνιστῶν Γρηγορίου καὶ ᾿Αμφιλοχίου, καὶ τῶν ἐν τῇ Δύσει διαπρεψάντων ἐν τῇ διδασκαλίᾳ τῆς χάριτος, Δαμάσου τοῦ τῆς μεγάλης Ῥώμης, καὶ ᾿Αμόροσίου τοῦ Μεδιολάνων, καὶ Κυπριανοῦ τοῦ Καρχυβόνος, ὃς καὶ τοῦ μαρτυρίων τὸν στέφανον ἀνεδέξατο ὑπὲρ τουτωνὶ τῶν δογμάτων. ᾿Αθανάσιος ἐκεῖνος ὁ πολυθρύλλητος πεντάκις ἐξηλάθη τῆς ποίμνης, καὶ τὴν ὑπερορίαν οἰκεῖν ἢναγκάσθη. Καὶ ᾿Αλέξανδρος δὲ ὁ ἐκείνου διδάσκαλος, ὑπὲρ τούτων ἡγωνίσατο τῶν δογμάτων. Εὐστάθιος, καὶ Ὁ Μελέτιος, καὶ Φλαδιανὸς, τῆς ᾿Ανατολῇς οἱ φωστῆρες, … καὶ Ἐφραὶμ, ἡ τοῦ Ἠνεύματος λύρα, ὁ τὸ Σύρων ἔθνος ἄρδων ὁσημέραι τοῖς τῆς χάριτος νάμασι, καὶ Ἰωάννης καὶ ᾿Αττικὸς οἱ τῆς ἀληθείας μεγαλόφωνοι κήρυκες " καὶ οἱ τούτων πρεσδύτεροι, Ἰγνάτιος καὶ Πολύκαρπος, καὶ Εἰρηναῖος, καὶ Ἰουστῖνος, καὶ Ἱπππόλυτος, ὧν οἱ πλείους οὐκ ἀρχιερέων προλάμπουσι μόνον, ἀλλὰ καὶ τῶν μαρτύρων διαχοσμοῦσι χορόν. Καὶ μὲν δὴ καὶ ὁ νῦν τὴν μεγάλην Ῥώμην ἰθύνων, καὶ τῶν ὀρθῶν δογμάτων τὰς ἀκτῖνα: ἐκ τῆς Ἑσπέρας πάντοσε ἐκτείνων ὁ ἀγιώτατος Λέων, κὐϑξὸν ημῖν τῆς πίστεως τὸν. χαρακτῆρα διὰ τῶν οἰκείων γραμμάτων προσήνεγκεν. Οὗτοι πάντες σχφῶς ἐξεπαίδευσαν, ὡς εἷς Υἱὸς ὁ μονογενὴς τοῦ Θεοῦ Υἱὸς καὶ Θεὸς προαιώνιος ἐκ τοῦ Πατρὸς ἀῤῥήτως γεγενημένος" καὶ ὡς μετὰ τὴν ἐνανθρώπησιν καὶ γΥὸς «ἀνθρώπου καὶ ἄνθρωπος ἔχρημάτισεν, οὐκ εἰς τοῦτο τραπεὶς (ἄτρεπτον γὰρ ἔχει τὴν φύσιν), ἀλλὰ προσλαδὼν τὸ ἡμέτερον " καὶ ὅτι αὐτὸς καὶ ἀπαθῇς ἦν, καὶ ἀθάνατος ὡς Θεὸς, καὶ θνητὸς καὶ παθητὸς ὡς ἄνθρωπος " μετὰ δὲ τὴν ἀνάστασιν, καὶ κατὰ τὸ ἀνθρώπειον, καὶ τὴν ἀπάθειαν καὶ τὴν ἀθανασίαν ἐδέξατο. Εἰ γὰρ καὶ μεμένηκὲ σῶμα τὸ σῶμα, ἀλλ᾽ ἀπαθές ἐστι καὶ ἀθάνατον, καὶ θεῖον ὄντως σῶμα, καὶ θείᾳ δόξῃ δεδοξασμένον " καὶ τοῦτο σαφῶς ἡμᾶς ὃ μακάριος ἐδίδαξε Παῦλος. « Ἡμῶν γὰρ, φησὶ, τὸ πολίτευμα ἐν οὐρανοῖς ὑπἀρχει, ἐξ οὗ καὶ Σωτῆρα ἀπεκδεχόμεθα Κύριον Ἰησοῦν Χριστὸν, ὃς μετασχηματίσει τὸ σῷμα τῆς ταπεινώσεως ἡμῶν εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώμᾶτι τῆς δόξης αὐτοῦ. γ Καὶ οὐκ εἶπε τῇ δόξῃ αὐτοῦ, ἀλλὰ τῷ σώματι τῆς δόξης αὑτοῦ. Καὶ αὐτὸς δὲ ὁ Κύριος εἰπὼν τοῖς ἀποστόλοις " « Εἰσί τινες τῶν ὧδε ἑστώτων, οἵτινες οὐ μὴ γεύσονται θανάτου, ἕως ἂν ἴδωσι τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ δόξῃ τοῦ Πατρὸς, παρέλαδεν αὐτοὺς μετὰ ἐξ ἡμέρας εἰς ὄρος ὑψηλὸν λίαν, καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἐγένετο τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, καὶ τὰ ἱμάτια αὐτοῦ λαμπρὰ ὡς τὸ φῶς. Ἐδίδαξε δὲ διὰ τούτων τῆς δευτέρας ἐπιφανείας τὸν τρόπον. Καὶ ὡς ἀπερίγραφος μὲν ἡ ληφθεῖσα φύσις οὐκ ἔστι … (τοῦτο γὰρ μόνης τῆς θεότητος ἴδιον), τὰς δὲ τῆς θείας δόξης ἀφήσει μαρμαρυγὰς, καὶ φωτὸς ἀκτῖνας μέτρα. Μετὰ ταύτης ἀνελήφθη τῆς δόξης " οὕτως αὐτὸν ἔφασαν ἧξειν οἱ ἄγγελοι" αὐτῶν γάρ ἔστι φωνή᾽ « Οὗτος ὁ ἀναληφθεὶς ἀφ᾽ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται, ὃν τρόπον ἐθεάσασθε αὑτὸν πορενόμενον εἰς τὸν οὐρανόν. » Καὶ τοῖς θείοις δὲ ἀποστόλοις ὀφθεὶς μετὰ τὴν ἀνάστασιν, καὶ χεῖρας αὐτοῖς καὶ πόδας ὑπέδειξε" τῷ δὲ Θωμᾷ καὶ τὴν πλευρὰν, καὶ τῶν ἥλων καὶ τῆς λόγχης τὰς ὠτειλάς. Διὰ γὰρ δὴ τούτους τοὺς ἄντικρυς ἀρνουμένους τῆς σαρκὸς τὴν ἀνάληψιν, καὶ μέντοι καὶ τοὺς ἄλλους, οὗ μετὰ τὴν ἀνάστασιν εἰς θεότητός φασι μεταδεδλῆσθαι φύσιν τὴν τοῦ σώματος φύσιν, ἐφύλαξεν ἀκεραίους τῶν ἥλων καὶ τῆς λόγχης τοὺς τύπους. Καὶ τἄλλα ")) σώματα μώμου παντὸς ἐγείρων ἐλεύθερα, τῷ οἰκείῳ σώματι τὰ τῶν παθημάτων σημεῖα κατέλιπεν, ἵνα καὶ τοὺς ἀρνουμένους τοῦ σώματος τὴν ἀνάληψιν διὰ τῶν παθημάτων πλανωμένους ἐλέγξῃ, καὶ τοὺς εἰς ἑτέραν φύσιν μεταδεδλῆσθαι τὸ σῶμα νομίζοντας διδάξῃ διὰ τοῦ τύπου τῶν ἥλων, ὡς ἐπὶ τῶν οἰκείων χαρακτήρων μεμένηχεν. Εἰ δέ τις ἀπόδειξιν ἔχειν οἴεται τοῦ μὴ μεμενηκέναι σῶμα μετὰ τὴν ἀνάστασιν τοῦ Κυρίου τὸ σῶμα, ὡς κεκλεισμένων τῶν θυρῶν πρὸς τοὺς μαθητὰς εἰσελθεῖν, ἀναμνησθήτω πῶς ἐπὶ θαλάσσης ἐδάδισε θνητὸν ἔχων ἔτι τὸ σῶμα, καὶ μέντοι πῶς ἐγεννήθη τῆς παρθενίας ἀκήρατα φυλάξας τὰ σήμαντρα, καὶ αὖ πάλιν πῶς τῶν ἐπιόουλευόντων πολλάκις τὰς χεῖρας διέφυγεν ὑπ᾽ ἐχείνων χεχυχλωμένος. Καὶ τί λέγω τὸν Δεσπότην, ὃς οὐ μόνον ἄνθρωπος ἦν, ἀλλὰ καὶ Θεὸς προαιώνιος, καὶ ῥάδιον ἣν αὐτῷ πάντα ποιεῖν ἃ βούλεται; Εἰπάτωσαν πῶς ὁ ᾿Αμθαχοὺμ ἐκ τῆς Ἰουδαίας εἰς Βαδυλῶνα ἐν ἀκαρεῖ τοῦ χρόνου μετέθη, καὶ διέδη τοῦ λάκκου τὸ κάλυμμα, καὶ τῷ Δανιὴλ προσενήνοχε τὴν τροφὴν, καὶ αὖθις ἐπανῆλθε μὴ διαφθείρας τοῦ λάκκου τὰ σήμαντρα. ᾿Αλλὰ μανία σαφὴς, καὶ τῶν Δεσποτιχῶν θαυμάτων τοὺς τρόπους ἀνερευνᾷν. Προσήκει δὲ καὶ τοῦτο πρὸς τοῖς εἰρημένοις εἰδέναι, ὡς μετὰ τὴν ἀνάστασιν καὶ τὰ ἡμέτερα σώματα ἄφθαρτα ἔσται καὶ ἀθάνατα, καὶ τοῦ γεώδους ἀπαλλαττόμενα κοῦφα γίνεται καὶ μετάρσια. Καὶ τοῦτο διαῤῥήδην σαφῶς ἡμᾶς ἐδίδαξεν ὁ θεῖος Παῦλος. ε Σπείρεται γὰρ, φησὶν, ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ" σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει’ σπείρεται ἕν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ" σπείρεται σῶμα ψυχικὸν, ἐγείρεται σῶμα πνευματικόν. » Καὶ ἀλλαχοῦ " ε'Ἀρπαγησόμεθα ἐν νεφέλαις εἰς ἀέρα, εἰς ἀπάντησιν τοῦ Κυρίου. » Εὶ δὲ τὰ τῶν ἁγίων σώματα κοῦφα γίνεται καὶ μετάρσια, καὶ ῥᾳδίως τὸν ἀέρα διαπερᾷ" οὐ δεῖ θαυμάζειν, εἰ τὸ Δεσποτικὸν σῶμα, τὸ τῇ θεότητι τοῦ Μονογενοῦς ἡνωμένον, μετὰ τὴν ἀνάστατιν γεγενημένον ἀθάνατον κεκλεισμένων τῶν θυρῶν εἰσελήλνθε. Καὶ μυρίας δὲ ἑτέρας καὶ προφητικὰς καὶ ἀποστοκαὶ τὰ εἰρημένα δεῖξαι τὸν τῆς ἡμετέρας διδασκαλίας σκοπόν. Πιστεύομεν γὰρ εἰς ἕνα Πατέρα, εἰς ἕνα Υἱὸν, εἰς ἕν Πνεῦμα ἅγιον" καὶ ὁμολογοῦμεν μίαν θεότητα, μίαν κυριότητα, μίαν οὐσίαν, τρεῖς ὑποστάσεις. Ἧ γὰρ ἐνανθρώπησις τοῦ Μονογενοῦς τὸν τῆς Τριάδος οὐκ ηὔξησεν ἀριθμὸν, καὶ τετράδα τὴν Τριάδα πεποίηκεν, ἀλλὰ μεμένηχεν καὶ μετὰ τὴν ἐνανθρώπησιν Τριὰς ἡ Τριάς. Ἑνανθρωπῆσαι δὲ πιστεύοντες τὸν μονογενῇ Υἱὸν τοῦ Θεοῦ, οὐκ ἀρνούμεθα ἣν ἔλαθε φύσιν, ἀλλ᾽ ὁμολογοῦμεν, ὡς ἔφην, καὶ τὴν λαθοῦσαν, καὶ τὴν ληφθεῖσαν. Ἡ γὰρ ἕνωσις οὐ συνέχεε τὰ τῶν φύσεων ἴδια. Εἰ γὰρ ὁ ἀὴρ ὅλος δι᾽ ὅλου τὸ φῶς εἰσδεχόμενος οὐκ ἀπόλλυσι τὸ εἶναι ἀὴρ, οὔτε μὴν τοῦ φωτὸς διαφθείρει τὴν φύσιν, ἀλλὰ τοῖς μὲν ὀφθαλμοῖς ὁρῶμεν τὸ φῶς, τῇ δὲ ἀφῇ τὸν ἀέρα γινώσκομεν᾽ ἣ γὰρ Ψυχρὸς ἡμῖν, ἣ θερμὸς, ἣ ὑγρὸς, ἧ ξηρὸς προσπελάζει" ἀνοίας ἐσχάτης σύγχυσιν ἀποκαλεῖν τὴν τῆς θεότητος καὶ τῆς ἀνθοωπότητος ἕνωσιν. Εἰ γὰρ αἱ ὁμόδουλοι καὶ ὁμόχρονοι καὶ ἀκέραιοι διαμένουσι, καὶ τοῦ φωτὸς ὑποχωροῦντος μένει καθ᾽ αὑτὴν τοῦ ἀέρος ἣἡ φύσις, πολλῷ δήπουθεν δικαιότερον, τὴν τὰ πάντα τεχτηναμένην φύσιν τῇ φύσει, καὶ αὐτὴν ἀχραιφνῇ μεμενηκέναι ὁμολογεῖν, καὶ ἣν ἔλαθεν ὡσαύτως ἀκεραίαν διαφυλάξαι. Καί γὰρ καὶ ὁ χρυσὸς τῷ πυρὶ προσομιλῶν μεταλαμθάνει μὲν τῆς τοῦ πυρὸς καὶ χρόας καὶ ἐνεργείας. τὴν δὲ οἰκείαν οὐκ ἀπόλλυσι φύσιν, ἀλλὰ καὶ μένει χρυσὸς, καὶ ἐνεργεῖ τὰ πυρός. Οὕτω καὶ τὸ Δεσποτικὸν σῶμα, σῶμα μὲν ἔστιν, ἀλλ’ ἀπαθὲς, ἄφθαρτον, καὶ ἀθάνατον, καὶ Δεσποτιχὸὺν, καὶ θεῖον, καὶ τῇ θείᾳ δόξῃ δεδοξασμένον. Οὐ γὰρ κεχώρισται τῆς θεότητος, οὐδὲ ἄλλου τινός ἐστιν, ἀλλ᾽ αὐτοῦ τοῦ Μονογενοῦς Υἱοῦ τοῦ Θεοῦ.. Οὐδὲ γὰρ ἕτερον ἡμῖν ἐπιδείκνυσι πρόσωπον, ἀλλ᾽ αὐτὸν τὸν Μονογενῇ τὴν ἡμετέραν περικείμενον φύσιν. Ἰαύτην ἡμεῖς τὴν διδασκαλίαν διατελοῦμεν χηρὕύττοντες. Οἱ δὲ τὴν ὑπὲρ ἡμῶν γεγενημένην οἶκονομίαν ἀρνούμενοι αἱρετικοὺς ἡμᾶς προσηγόρευσαν, προσόμοιόν τι ταῖς γυναιξὶ ταῖς ἀκολάστοις ποιοῦντες. Καὶ γὰρ ἐκεῖναι δημοσίᾳ πωλοῦσαι τὴν ὥραν, τοῖς ἐταιριχοῖς ὀνείδεσι τὰς σώφρονας περιθάλλουσι, καὶ τὰ τῆς οἰκείας ἀσελγείας ὀνόματα ταῖς τὴν ἀσέλγειαν βδελυττομέναις περιτιθέασι. Τοῦτο καὶ ἡ Αἰγυπτία πεποίηκε. Τὴν γὰρ τῆς αἰσχρᾶς ἐπιθυμίας δουλείαν ἀσπασαμένη, καὶ τὴν ἀνδραποδώδη … κείαν προσενεγχοῦσα τῷ σώφρονι, εἶτα μὴ δελεάσασα, μηδὲ ταῖς τῆς ἡδυπαθείας περιπείρασα πάγαις, ἀλλοτρίας εὐνῆς ἀπεκάλει λῃστὴν τῆς σωφροσύνης τὸν ἐραστήν. ᾿Αλλ᾽ οὗτοι μὲν δώσουσι τῷ Θεῷ τὰς εὐθύνας, καὶ τῶν κατὰ τῆς πίστεως μηχανημάτων, καὶ τῶν καθ᾽ ἡμῶν σχευωρημάτων. Ἐγὼ δὲ παρακαλῶ, θατέραν ταῖν ἀχοαῖν τῷ χατηγορουμένῳ φυλάττειν, καὶ μὴ τὰς δύο τοῖς κατηγοροῦσιν ὑπέχειν. Οὕτω γὰρ τὸν θεῖον πληρώσουσι νόμον, ὃς διαῤῥήδην βοᾷ « ᾿Ακοὴν ματαίαν οὐ παραδέξῃ" » καί" «ε Κρίσιν δικαίαν κρίνετε ἀνὰ μέσον ἀνδρὸς καὶ ἀνὰ μέσον τοῦ πλησίον αὐτοῦ. » Διὰ γὰρ δὴ τούτων ὁ θεῖος νόμος παρεγγυᾷ μὴ πιστεύειν ταῖς κατὰ τῶν ἀπόντων διαδολαῖς ἀλλὰ παροῦσι τοῖς κατηγο-

echeinōn sōmata. Kai mēn ta onomata koina sōmatōn esti kai psychōn᾽ all᾽ homōs kai mona ka sōmata ek tōn koinōn onomatōn ekalesen. Houtō kai hēmeis pollakis tous tōn hagiōn apostolōn kai prophētōn kai martyrōn sēchous onomazomen, kai ton men Dionysiou tychon, ton de Ioulianou, hē Kosma" kaitoi eidotes, hōs mikra pollakis leipsana sōmatōn en toutois chatacheintai, hai de psykai en theioterois chōriois dianakauontai. Kan tę̄ koinę̄ de chrēsei touto to ethos estin heurein. Ho deina gar, phamen, apethane, kai Ho deina en tǭde chatacheitai tǭ topǭ kai tauta eidotes hōs athanatos hē psychē, kai hōs ou koinōnei tou taphou tǭ sōmati. Houtō kai ho angelos ephē" e Deute, blepete ton topon hopou ekeito ho Kyrios » ou tēn theotēta perichleisas tǭ taphǭ, alla tou Kyriou to sōma tǭ tou Kyriou prosagoreusas onomati. “Hoti de kai tois hagiois Patrasi kauta dokei, akousatōsan ᾿Athanasiou tou paneuphēmou tēs ᾿Alexansynēn ekosmēse, boōntos" e Zōē apothanein ou dynatai, mallon de kai tous nekrous zōopoiei. » Akousatōsan kai tou polythryllētou Damasou, tou tēs Rhōmēs episkopou, boōntos" « Ei tis eipoi, hoti en tǭ staurǭ ponon hypemeinen ē theotēs, kai ouki to sōma meta tēs psychēs, ē tou doulou morphēn ēn teleian anelathden, anathema estō. » ᾿Akousatōsan kai tou hagiōtatou kai hosiōtatou tēs Rhōmaiōn episkopou tou kyriou Leontos, nyn gegraphotos" « Hoti epathen ho Huios tou theou, hōs pathein ēdynato, hou kata tēn labousan physin, alla kata tēn lēphtheisan. Hē gar apathēs physis to pathtson elathe sōma, kai auto paredōken hyper hēmōn, hina tēn hēmeteran ergasētai sōtērian, kai tēn oikeian physin ephylaxen apathē. » Kai palin" « Ou gar ēlthen hina tēn oikeian apolesę̄ physin, all᾽ hina tēn hēmeteran sōsę̄. » Ei toinyn katēgorousin hēmōn eirēkotōn, hoti hosa bouletai dynatai ho Theos, bouletai de ta tę̄ autou physei preponta, ta de mē preponta oute bouletai, oute dynatai" chatēgoreitōsan kai tōnde tōn hagiōn, kai tōn allōn kai tou ᾿Apostolou boōntos « Hina dia dyo pragmatōn ametathetōn, en hois adynaton pseusasthai ton Theon.. Kai palin" e Ei apistoumen, ekeinos pistos menei, arnēsasthai heauton ou dynatai. » Tauta tois antilegousin hypanagnōte kai " ei men peistheien, hymnēsate ton agathon Kyrion, hoti dia tēs hymeteras spoudēs kakeinois tēn ōpheleian prouxenē sen. Ei de epimenoien apeithountes, mēdemian pros autous peri dogmatōn poieisthe dialexin. ᾿Apagoreuei gar ho theios ᾿Apostolos, e logomachein eis ouden chrēsimon epi katastrophę̄ tōn akouontōn. » Hymeis hox. tēn euangelikēn didaskalian atylon hena en tę̄ tēs epiphaneias hēmerz, meta tēs pros-ēkousēs ergasias tēn parakatathēkēn tǭ dikaiǭ. prosenenchontes Kritę̄, tēs tripothētou phōnēs et»akousēte᾽ « Eu, doule agathe kai piste᾽ epi oliga hēs pistos, epi pollōn se katastēsō’ eiselthe eis tēn charan tou Kyriou sou. » Hoi kata tou Theou kai Sōtēros hēmōn tas glōttas. hoplisantes, ouden kainon oude paradoxon drōsin, kai tous eunous autou therapontas tǭ pseudei toxeuontes. Tēs gar Despotichę̄s paroinias metechein anankē tous di᾿ autēn lian algountas oiketas. Touto de kai au-- «hos ho Kyrios protethespikchan, tous hierous hautou psychagōgōn mathētas. "Ephē de houtōs᾽ « Ee eme ediōxan, kai hymas diōxousin" ei ton oikodespotēn Beelzedoul ekalesan, posǭ mallon tous oicheiachous autou? » Eita paretharrhynen autous, deixas to tēs sychophan-tias euphōraton. Epēgage gar" e Mē oun phodēthēto autous" ouden gar esti kekalymmenon, ho ouk apoka-. lyphthēsetai, kai krypton, ho ou gnōsthēsetai, » Tēs de theias prorrhēseōs tēn alētheian pollakis men kai: allote, malista de nyn saphōs heōrakamen. Hoï gar. … lōn priamenoi chrēmatōn tas hēmeteras sphagas, hōphthēsan enargōs tēn Balentinou kai Bardēsanou menoi lōthēn. "Ēlpisan de homōs tēn spheteran kath᾽ hēmōn parathēxaien. Epeidē gar hēmeis tēn palai idią kai dēmosią, kan tois aspaastēriois oikois, kan tois theiois sēchois, kai tas kata tēs pisteōs encheiloidorias hēmōn chatecheon, hōs dyo chēryttontōn huious, Edei de parontas elenchein, kai mē diadallein apontas. Houtoi de tounantion dedrakasi. Basilikois gar hēmas tę̄ Kyrrhǭ prosdēsantes grammasin, erēmēn dikasai tous dichaiotatous ēnankasan dikastas, kai kata tou pente kai triakonta stathmois aphestēchotos tēn horthotatēn psēphon exēnenkan. Touto de oute goēteian “is, oute nechrosylian katēgoroumenos, ouk andropho-. gos, ou gamōn epidoulos hypemeine pōpote... ᾿Alla tous men dikastas epi tou parontos easō. Engys gar ho Kyrios, ho krinōn tēn oikoumenēn en dikaiosynę̄͵ kai laous en euthytēti, kai prattomenos euthynas ou, monon rhēmatōn kai pragmatōn, alla kai ponērōn enthymēmatōn. Tēn de gegenēmenēn dikaion oimai dielenxai sykophantian᾽ Poian apodeixin echousi tou dyo legein hēmas huious? ei men gar tōn sigōntōn hēmen, eschen an chōran isōs hē hypopsia. Epeidē de ergon eichomen tous hyper tōn apostolikōn dogmatōn agōnas, kai tois «ou Kyriou poimniois tēn didaskalikēn prospheromen poan, kai pros toutois pente kai triakonta synegrapsamen bidlous, tēn te theian Graphēn hermēneuontes, kai to tōn haireseōn dielenchontes pseudos" euelenchtos ara hē para Pollai men gar akroatōn myriades martyrousin hēmin tēn tōn euangelichōndogmanōn alētheian. Procheitai de kai ta daungrammata tois boulomenois eis basanon. Ou gar hyper dyados niōn, all᾽ hyper tou monogenous Huiou tou Theou, kai pros Hellēnas, kai pros Ioudaious, kai pros tous tēn ᾿Areiou kai Eunomiou noson eisdexamenous, kai pros tous tēn ᾿Apolinariou phrenodladeian aspazomenous, kai mentoi kai pros tou: tę̄ nous agōnizomenoi diatetelechamen, Hellēnas men peithontes, hoti auto? estin ho tōn apantōn Dēmiourgos, ho tou aei ontos Theou synaïidios Huios" Ioudaious hod, hoti peri autou tas prorrhēseis hoi prophētai pepkoiēntai " tous de ᾿Areiou kai Eunomiou klēronomous, hoti tou Patros homoousios, homotimos te kai isodynamos" tous de tēs Markiōnos lyttēs tas, hoti ouk agathos esti monon, alla kai dikaios" ouk allotriōn, kata ton echeinōn mython, all᾽ oikeiōn poiēmatōn Sōtēr. Kai apaxaplōs pros hairesin ekastēn diamachomenoi, ton hena proskynein parengnō» men Huion. Kai ti dei makrēgorein, exon syntomōs dielenxai to pseudos? Tous gar kath᾽ hechaston etos tǭ panagiǭ prosiontas baptismati, tēn ektetheisan en Nikaią para tōn hagiōn kai makariōn Paterōn pistin echautous hōs prosetachthēmen, baptizomen eis to onoma tou Patros, kai tou Hyeou, kai tou hagiou Pneumatos, henikōs ekastēn prosēgorian prospherontes. Kai mentoi kai tas theias leitourgias en tais Echkchlēsiais epitelountes, kai arkousēs kai lēgousēs hēmeras, kai hautēn de tēn hēmeran kata tritēmorion diairountes doxazomen ton Patera, kai ton Huion, kai to hagion Pneuma. Ei de dyo nious kata tēn toutōn sykophantian presdeuomen, tina doxazomen᾽, tina de dyo men einai pisteuein huious, heni de monǭ tēn doxologian prospherein, Tis de houtōs emorontētos, hōs tou theiou Paulou boōntos akouōn᾽ e Heis Kyrios, mia pistis, hen baptisma" » kai palin" e Heis Kyrios Iēsous Christos, di᾽ hou ta panta " » antinomothetēsai tę̄ didaskalią tou Pneumatos, kai dichę̄ ton hena temein? ᾿Alla gar matēn adoleschō. Oude gar houtoi phanai tolmōsi, kai tauta tǭ pseudei syntethrammenoi, hōs tauta legontōn hēmōn akēkoasi pōpote" alla tǭ tas dyo physeis homologein tou Despotou Christou, dyo legousi kēryttein huious. Kai synidein ouk ethelousin, hōs tōn anthrōpōn ekastos kai psychēn athanaton echei, kai sōma thnēton" kai oudeis mechri kai tēmeron dyo Paulous ton Paulon ōnomasen, epeidē kai psychēn echei kai sōma" kai oute ton Petron dyo Petrous, oute ton ᾿Loraam, oute ton ᾿Adam. ᾿All᾽ hoide men eka stos tōn physeōn to diaphoron, dyo de Paulous ouk onomazei ton hena. Houtō toinyn kai ton Kyrion hēmōn Iēsoun Christon, ton monogenē tou Theou Huion, ton enanthrōpēsanta Theon Logon, kai Huion Theou, kai Huion anthrōpou prosagoreuontes, hōs para tēs theias Graphēs edidachthēmen, ou dyo phamen huious, alla tēs theotētos kai tēs anthrōpotētos homologoumen tas idiotētas. Houtoi de tēn ex hēmōn lēphtheisan menoi physin, dyscherainousi tōnde tōn logōn akouon-. tes. Hēmas de deixai prosēkei pothen tautēn ēspasanto tēn asedeian. Simōn men gar, kai Menandrys, Kerdōn kai Markiōn pantapasin arnountai tēn enanthrōpēsin, kai tēn ek Parthenou gennēsin mythologian apokalousi. Balentinos de, kai Basileidēs, kai Bardēsanēs, kai ᾿Armonios, kai hoi tēs toutōn symmorias, dechontai men tēs Parthenou tēn kyēsin, kai ton tokon " ouden de ton Theon Logon ech «hēs Parϑenou proseilēphenai phasin, alla parodon tina di’ autēs hōsper dia sōlēnos poiēsasthai, epiphanēnai de tois anthrōpois. phantasią chrēsamenon, kai doxas einai anthrōpos, hon tropon hōphthē tǭ ᾿Athraam,, kai tisin allois tōn palaiōn. “Areios de kai Eunomios, sōma men hauton ephasan eilēphenai, s tēn theotēta de ta tēs psychēs enērgēkchenai, hina tautę̄ ta tapeina kai tōn rhēmatōn kai tōn pragmatōn prosapsōsin. Ho de ge ᾿AApolinarios kai psychēn auton meta tou sōmatos ephēsen eilēphenai, all᾽ ou tēn logikēn, alla tēn zōtikēn ēgoun phytichēn onomazomenēn. Tou nou gar, phēsi, tēn chreian hē theotēs eplērou. Psychēs de kai nou tēn diairesin para tōn exō memathēke philosophōn. Hē gar theia Graphę̄ ek psychēs legei kai sōmatos synestanai ton anthrōpon. e Epoiēse gar, phēsin, ho Theos ton anthrōpon choun apo tēs gēs, kai enephysēsen eis to protōpon autou pnoēn zōēs, kai egeneto ho anthrōpos eis psychēn zōsan. » Kai ho Kyrios en tois hierois Euangeliois tois apostolois ephē" « Mē phothdeisthe apo tōn apokteinontōn to sōma, tēn de psychēn mē dynamenōn Ho apokteinai. » Ta men oun tōn hairetikōn dogmata tosautēn echei pros allēla diamachēn. Houtoi de ton ᾿Apolinarion, kai mentoi kai GAreion kai Eunomion hyperoēnai tę̄ Bardēsanou palai spareisan hairesin, eita prorrhixon hypo tōn aristōn anaspastheisan geōrgōn, phy teusai nyn epeirathēsan. Paraplēsiōs gar ekeinois ērnēthēsan ek tēs hēmeteras physeōs proseilēphthai tou Despotou to sōma. Hē de Ekklēsia, tois apostolikois ichnesin hepomenē, kai theotēta teleian, kai anthrōpotēta teleian en tǭ Despotę̄ Christǭ theōrei. Hōsper gar elade sōma, ou deomenos sōmatos, alla pasi tois sōmasi di᾽ echeinou «tēn athanasian ᾿'pragmateuomenos" houtō dē kai psychēn elathe tēn chydernōsan to sōma, hina pasa psychē dia tautēs metaschę̄ tis atreptotētos. Ei gar kai athanatoi eisin hai psykai, all᾽ ouk atreptoi. Pollas gao kai nyn men toutois areschomenai, nyn de ekeinois. ᾿Hou dē charin kai plēmmeloumen ektrepomenoi, kai tēn epi ta cheirō rhopēn eisdechomenoi. Meta de tēn anastasin, apo- “lauei men athanasias kai aphtharsias ta sōmata, apolauousi de apatheias kai atreptotētos hai psykai. Dia tot touto, kai sōma ladōn kai psychēn ho monagenę̄s Huios Theou, mōmou tauta pantos eleuthera diephylaxe, kai tēn hyper tou genous thysian prosēnenken. Dia gar dē pouto kai archiereus hēmōn echrēmatisen" archiereus de ouk hōs Theos, all᾽ hōs anthrōpos Aechlētai. Kai autas prospherei men hōs anthrōpos, dechetai de tēn thysian meta tou “Patros kai tou hagiou Pneumatos hōs Theos. Ei men gar tou ᾿Adam to sōma monon exēmarten, edei touto monon apolausai tēs therapeias. Epei de ou monon synēmarten, alla kai proēmarten hē psychē (proteros gar ho logismos diagraphei tēn hamartian, eith᾽ houtōs tautēn dia tou sōmatos energei) " dikaion ēn dēpou kai tautēn tēs iatreias tychein. ᾿Alla gar parelchon isōs ek logismōn poieisthai toutou tas apodeixeis, tēs theias touto saphōs chēryttousēs Graphys. Kai gar Dabid ho thespesios kai ho theiytatos Petros diarrhēdēn touto didaskousin, ho men porrhōthen prothespixōn, ho de tēn prorrhēsin ermnēneuōn. Phēsi de houtō tōn apostolōn ho prōtos " e« Prophētēs hyparchōn ho Dad)d, kai eidōs hoti orkǭ hōmosen autǭ ho theos ek karpou tēs osphyos autou anastēsein kata sarka ton Christon, kathisai epi tou thronou autou, proeidōs elalēse peri tēs anastaseōs autou, hoti ouk enkateleiphthē eis adou hē Psychē autou, oude hē sarx autou eiden diaphthoran. » Polla de kata tauton hēmas dia tōn “oligōn toutōn exepaideuse logōn. Prōton men hōs hē lēphtheisa physis ek tēs osphyos tou Dadid katagei to genos " epeita de hoti ou sōma monon, alla kai psychēn athanaton elathe" kai pros toutois, hoti tauta tǭ thanatǭ paredōken, ha ladōn palin anestēsen hōs ēthelēsen. Autou gar estin hē phōnē " « Lysate ton naon touton, kai en trisin hēmerais egerō auton. » Memathēkamen de, hōs hē theia physis athanatos. Pe-. ponths gar to pathēton. kai to apathes memenēchen apathes. Enēnthrōpēse gar ho Theos Logos, ouk hina pathētēn apophēnę̄ tēn apathę̄ physin, all᾽ hina tę̄ pathētę̄ physei dia tou pathous tēn apatheian diorēsētai. Kai autos de ho Kyrios en tois hierois Euangeliois nyn men phēsin" e Hexousian echō theinai. tēn psychēn mou, kai exousian echō palin ladein autēn. Oudeis airei autēn ap᾽ emou" egō tithēmi autēn ap᾽ emautou, hina palin ladō autēn" » nyn de" e Dia touto ho Patēr me agapą, hoti egō tithēmi tēn psychēn mou hyper tōn probatōn. n» Kai palin" e« Nyn hē psychē mou teetarachtai. » Kai authis - e« Perilypos estin hē psychē mou heōs thanatou. » Kai peri tou sōmatos de phēsin " « Ho de artos hon egō dōsō, hēēē sarx mou estin, hēn egō dōsō hyper tēs tou kosmou zōēs. » Kai ta theia de paradous mystēria, kai to symodolon klasas kai dianeimas, epēgage" « Touto mon esti to sōma, to hyper hymōn thryptomenon eis aphesin hamartiōn. nai palin" «e Touto mou esti to haima, to hyper pollōn ekchynomenon eis aphesin hamartiōn. » Kai authis " « An mē phagēte tēn sarka tou Huiou tou anthrōpou, kai piēte autou to haima, ouk echete zōēn en heautois. n» Kai" e Ho esthiōn mou tēn sarka, kai pinōn mou to haima, echei zōēn en heautǭ aiōnion. » Kai hetera de toiauta myria estin heurein, kan tę̄ Palaią, kan tę̄ Kainę̄, kai tou sōmatos kai tēs psychēs deiknynta tēn proslēpsin, kai hōs ex ᾿Adraam, kai Dathdid helkei tauta to genos. Kai Iōsēph de ho 'Arimathaïos tǭ Pilatǭ proselthōn, hēētēse to sōma tou Iēsou, Kai didaskei hēmas diarrhēdēn tōn hierōn Euangeliōn hē tetraktys, hopōs te elade to sōma, kai hopōs eneilēse tę̄ sindoni, kai hopōs tǭ taphǭ paredōken. Egō thrēnō kai odyromai, hoti has prōēn tois tou Markiōnos tēn lymēn dexamenois prosepheron apodeixeis (kai pleious hē myrious dia tēs theias charitos peisas prosēgagon tǭ panagiǭ baptismati), s hydsa nosos prospherein katanankazei. Tis gar pōpote peri poutōn tois tēs Ekklēsias trophimois. amphisdētēsis gegone? Tis de tōn hagiōn Paterōn ou tēnde tēn didaskalian prosēnenke? Plērē gar tautēs kai ta tou megalou Basileiou syngrammata, kai ta tōn ekeinon synagōnistōn Grēgoriou kai ᾿Amphilochiou, kai tōn en tę̄ Dysei diaprepsantōn en tę̄ didaskalią tēs charitos, Damasou tou tēs megalēs Rhōmēs, kai ᾿Amorosiou tou Mediolanōn, kai Kyprianou tou Karchybonos, hos kai tou martyriōn ton stephanon anedexato hyper toutōni tōn dogmatōn. ᾿Athanasios ekeinos ho polythryllētos pentakis exēlathē tēs poimnēs, kai tēn hyperorian oikein ēnankasthē. Kai ᾿Alexandros de ho ekeinou didaskalos, hyper toutōn hēgōnisato tōn dogmatōn. Eustathios, kai Ho Meletios, kai Phladianos, tēs ᾿Anatolę̄s hoi phōstēres, … kai Ephraim, hē tou Ēneumatos lyra, ho to Syrōn ethnos ardōn hosēmerai tois tēs charitos namasi, kai Iōannēs kai ᾿Attikos hoi tēs alētheias megalophōnoi kērykes " kai hoi toutōn presdyteroi, Ignatios kai Polykarpos, kai Eirēnaios, kai Ioustinos, kai Hipppolytos, hōn hoi pleious ouk archiereōn prolampousi monon, alla kai tōn martyrōn diachosmousi choron. Kai men dē kai ho nyn tēn megalēn Rhōmēn ithynōn, kai tōn orthōn dogmatōn tas aktina: ek tēs Hesperas pantose ekteinōn ho agiōtatos Leōn, kyϑxon ēmin tēs pisteōs ton. charaktēra dia tōn oikeiōn grammatōn prosēnenken. Houtoi pantes schphōs exepaideusan, hōs heis Huios ho monogenēs tou Theou Huios kai Theos proaiōnios ek tou Patros arrhētōs gegenēmenos" kai hōs meta tēn enanthrōpēsin kai gYos «anthrōpou kai anthrōpos echrēmatisen, ouk eis touto trapeis (atrepton gar echei tēn physin), alla prosladōn to hēmeteron " kai hoti autos kai apathę̄s ēn, kai athanatos hōs Theos, kai thnētos kai pathētos hōs anthrōpos " meta de tēn anastasin, kai kata to anthrōpeion, kai tēn apatheian kai tēn athanasian edexato. Ei gar kai memenēke sōma to sōma, all᾽ apathes esti kai athanaton, kai theion ontōs sōma, kai theią doxę̄ dedoxasmenon " kai touto saphōs hēmas ho makarios edidaxe Paulos. « Hēmōn gar, phēsi, to politeuma en ouranois hyparchei, ex hou kai Sōtēra apekdechometha Kyrion Iēsoun Christon, hos metaschēmatisei to sǭma tēs tapeinōseōs hēmōn eis to genesthai auto symmorphon tǭ sōmati tēs doxēs autou. g Kai ouk eipe tę̄ doxę̄ autou, alla tǭ sōmati tēs doxēs hautou. Kai autos de ho Kyrios eipōn tois apostolois " « Eisi tines tōn hōde hestōtōn, hoitines ou mē geusontai thanatou, heōs an idōsi ton Huion tou anthrōpou erchomenon en tę̄ doxę̄ tou Patros, pareladen autous meta ex hēmeras eis oros hypsēlon lian, kai metemorphōthē emprosthen autōn, kai egeneto to prosōpon autou hōs ho hēlios, kai ta himatia autou lampra hōs to phōs. Edidaxe de dia toutōn tēs deuteras epiphaneias ton tropon. Kai hōs aperigraphos men hē lēphtheisa physis ouk esti … (touto gar monēs tēs theotētos idion), tas de tēs theias doxēs aphēsei marmarygas, kai phōtos aktinas metra. Meta tautēs anelēphthē tēs doxēs " houtōs auton ephasan hēxein hoi angeloi" autōn gar esti phōnē᾽ « Houtos ho analēphtheis aph᾽ hymōn eis ton ouranon houtōs eleusetai, hon tropon etheasasthe hauton porenomenon eis ton ouranon. » Kai tois theiois de apostolois ophtheis meta tēn anastasin, kai cheiras autois kai podas hypedeixe" tǭ de Thōmą kai tēn pleuran, kai tōn hēlōn kai tēs lonchēs tas ōteilas. Dia gar dē toutous tous antikrys arnoumenous tēs sarkos tēn analēpsin, kai mentoi kai tous allous, hou meta tēn anastasin eis theotētos phasi metadedlēsthai physin tēn tou sōmatos physin, ephylaxen akeraious tōn hēlōn kai tēs lonchēs tous typous. Kai talla ")) sōmata mōmou pantos egeirōn eleuthera, tǭ oikeiǭ sōmati ta tōn pathēmatōn sēmeia katelipen, hina kai tous arnoumenous tou sōmatos tēn analēpsin dia tōn pathēmatōn planōmenous elenxę̄, kai tous eis heteran physin metadedlēsthai to sōma nomizontas didaxę̄ dia tou typou tōn hēlōn, hōs epi tōn oikeiōn charaktērōn memenēchen. Ei de tis apodeixin echein oietai tou mē memenēkenai sōma meta tēn anastasin tou Kyriou to sōma, hōs kekleismenōn tōn thyrōn pros tous mathētas eiselthein, anamnēsthētō pōs epi thalassēs edadise thnēton echōn eti to sōma, kai mentoi pōs egennēthē tēs parthenias akērata phylaxas ta sēmantra, kai au palin pōs tōn epioouleuontōn pollakis tas cheiras diephygen hyp᾽ echeinōn chechychlōmenos. Kai ti legō ton Despotēn, hos ou monon anthrōpos ēn, alla kai Theos proaiōnios, kai rhadion hēn autǭ panta poiein ha bouletai? Eipatōsan pōs ho ᾿Amthachoum ek tēs Ioudaias eis Badylōna en akarei tou chronou metethē, kai diedē tou lakkou to kalymma, kai tǭ Daniēl prosenēnoche tēn trophēn, kai authis epanēlthe mē diaphtheiras tou lakkou ta sēmantra. ᾿Alla mania saphēs, kai tōn Despotichōn thaumatōn tous tropous anereunąn. Prosēkei de kai touto pros tois eirēmenois eidenai, hōs meta tēn anastasin kai ta hēmetera sōmata aphtharta estai kai athanata, kai tou geōdous apallattomena koupha ginetai kai metarsia. Kai touto diarrhēdēn saphōs hēmas edidaxen ho theios Paulos. e Speiretai gar, phēsin, en phthorą, egeiretai en aphtharsią" speiretai en astheneią, egeiretai en dynamei’ speiretai hen atimią, egeiretai en doxę̄" speiretai sōma psychikon, egeiretai sōma pneumatikon. » Kai allachou " e'Arpagēsometha en nephelais eis aera, eis apantēsin tou Kyriou. » Ei de ta tōn hagiōn sōmata koupha ginetai kai metarsia, kai rhądiōs ton aera diaperą" ou dei thaumazein, ei to Despotikon sōma, to tę̄ theotēti tou Monogenous hēnōmenon, meta tēn anastatin gegenēmenon athanaton kekleismenōn tōn thyrōn eiselēlnthe. Kai myrias de heteras kai prophētikas kai apostokai ta eirēmena deixai ton tēs hēmeteras didaskalias skopon. Pisteuomen gar eis hena Patera, eis hena Huion, eis hen Pneuma hagion" kai homologoumen mian theotēta, mian kyriotēta, mian ousian, treis hypostaseis. Hē gar enanthrōpēsis tou Monogenous ton tēs Triados ouk ēuxēsen arithmon, kai tetrada tēn Triada pepoiēken, alla memenēchen kai meta tēn enanthrōpēsin Trias hē Trias. Henanthrōpēsai de pisteuontes ton monogenę̄ Huion tou Theou, ouk arnoumetha hēn elathe physin, all᾽ homologoumen, hōs ephēn, kai tēn lathousan, kai tēn lēphtheisan. Hē gar henōsis ou synechee ta tōn physeōn idia. Ei gar ho aēr holos di᾽ holou to phōs eisdechomenos ouk apollysi to einai aēr, oute mēn tou phōtos diaphtheirei tēn physin, alla tois men ophthalmois horōmen to phōs, tę̄ de aphę̄ ton aera ginōskomen᾽ hē gar Psychros hēmin, hē thermos, hē hygros, hē xēros prospelazei" anoias eschatēs synchysin apokalein tēn tēs theotētos kai tēs anthoōpotētos henōsin. Ei gar hai homodouloi kai homochronoi kai akeraioi diamenousi, kai tou phōtos hypochōrountos menei kath᾽ hautēn tou aeros hēē physis, pollǭ dēpouthen dikaioteron, tēn ta panta techtēnamenēn physin tę̄ physei, kai autēn achraiphnę̄ memenēkenai homologein, kai hēn elathen hōsautōs akeraian diaphylaxai. Kai gar kai ho chrysos tǭ pyri prosomilōn metalamthanei men tēs tou pyros kai chroas kai energeias. tēn de oikeian ouk apollysi physin, alla kai menei chrysos, kai energei ta pyros. Houtō kai to Despotikon sōma, sōma men estin, all’ apathes, aphtharton, kai athanaton, kai Despotichoun, kai theion, kai tę̄ theią doxę̄ dedoxasmenon. Ou gar kechōristai tēs theotētos, oude allou tinos estin, all᾽ autou tou Monogenous Huiou tou Theou.. Oude gar heteron hēmin epideiknysi prosōpon, all᾽ auton ton Monogenę̄ tēn hēmeteran perikeimenon physin. Iautēn hēmeis tēn didaskalian diateloumen chēryyttontes. Hoi de tēn hyper hēmōn gegenēmenēn oikonomian arnoumenoi hairetikous hēmas prosēgoreusan, prosomoion ti tais gynaixi tais akolastois poiountes. Kai gar ekeinai dēmosią pōlousai tēn hōran, tois etairichois oneidesi tas sōphronas perithallousi, kai ta tēs oikeias aselgeias onomata tais tēn aselgeian bdelyttomenais perititheasi. Touto kai hē Aigyptia pepoiēke. Tēn gar tēs aischras epithymias douleian aspasamenē, kai tēn andrapodōdē … keian prosenenchousa tǭ sōphroni, eita mē deleasasa, mēde tais tēs hēdypatheias peripeirasa pagais, allotrias eunēs apekalei lę̄stēn tēs sōphrosynēs ton erastēn. ᾿All᾽ houtoi men dōsousi tǭ Theǭ tas euthynas, kai tōn kata tēs pisteōs mēchanēmatōn, kai tōn kath᾽ hēmōn scheuōrēmatōn. Egō de parakalō, thateran tain achoain tǭ chatēgoroumenǭ phylattein, kai mē tas dyo tois katēgorousin hypechein. Houtō gar ton theion plērōsousi nomon, hos diarrhēdēn boą « ᾿Akoēn mataian ou paradexę̄" » kai" «e Krisin dikaian krinete ana meson andros kai ana meson tou plēsion autou. » Dia gar dē toutōn ho theios nomos parengyą mē pisteuein tais kata tōn apontōn diadolais alla parousi tois katēgo-

… their bodies. And yet the names are common to bodies and souls; but nevertheless he called the bodies alone by the common names. So we too often name the shrines of the holy apostles and prophets and martyrs, one perhaps that of Dionysius, another that of Julian, or of Cosmas, though we know that often only small relics of bodies lie in them, while the souls take their rest in diviner places. This custom can be found in ordinary usage too. For we say, 'So-and-so died', and 'So-and-so lies in this place', though we know that the soul is immortal and does not share the tomb with the body. So too the angel said: 'Come, see the place where the Lord lay', not shutting up the Godhead in the tomb, but calling the Lord's body by the name of the Lord. That the holy Fathers also hold this, let them hear Athanasius, the all-praised bishop of Alexandria, who … adorned his …, crying out: 'Life cannot die; rather it makes even the dead alive.' Let them hear also the renowned Damasus, bishop of Rome, crying out: 'If anyone says that in the cross it was the Godhead that endured pain, and not the body with the soul, which, the form of a servant, he took complete, let him be anathema.' Let them hear also the most holy and most pious bishop of the Romans, the lord Leo, who has written now: 'That the Son of God suffered, so far as he could suffer, not in the nature that took but in the nature that was taken. For the impassible nature took the passible body and gave it up for us, to work our salvation, and kept its own nature impassible.' And again: 'For he did not come to destroy his own nature, but to save ours.' If, then, they accuse us for having said that God can do whatever he wills, and wills what befits his nature, but neither wills nor can do what does not befit it, let them accuse these saints too, and the others, and the Apostle, who cries out: 'That by two unchangeable things, in which it is impossible for God to lie'; and again: 'If we are faithless, he remains faithful; he cannot deny himself.' Read these things to those who contradict; and if they are persuaded, praise the good Lord, that through your zeal he has procured benefit for them as well. But if they persist in disobedience, hold no discussion with them about doctrines. For the divine Apostle forbids 'disputing about words, which is of no use, to the ruin of those who hear.' But keep the gospel teaching spotless, so that on the day of his appearing you may offer the deposit to the just Judge with its fitting increase, and hear that thrice-longed-for voice: 'Well done, good and faithful servant; you were faithful over a few things, I will set you over many; enter into the joy of your Lord.'

[Letter 145] To the monks of Constantinople (heading lost)

Those who have armed their tongues against our God and Saviour do nothing new or strange when they shoot their falsehoods at his devoted servants too. For the servants who grieve deeply over the insults done to their Master must share in them. This the Lord himself foretold when he comforted his holy disciples. He spoke thus: 'If they persecuted me, they will persecute you also; if they called the master of the house Beelzebul, how much more those of his household?' Then he encouraged them, showing how easily slander is found out; for he added: 'So do not fear them; for nothing is covered that will not be revealed, or hidden that will not be known.' The truth of this divine prediction we have seen clearly many times before, but most of all now. For those who … bought our slaughter with money were plainly seen … the … of Valentinus and Bardesanes. Yet they hoped to sharpen their own … against us. For since we had long … in private and in public, both in houses of assembly and in the divine shrines, … and poured out their abuse against our faith, saying that we preach two sons. They should have refuted us when we were present, not slandered us when absent. But these men did the opposite. Having tied us to Cyrus by imperial letters, they compelled the most just judges to try us by default, and against a man thirty-five stages away they brought in that most upright verdict. This no one ever suffered, not a man accused of sorcery or of robbing the dead, not a murderer, not a plotter against marriages. But I will leave the judges aside for the present. For the Lord is near, who judges the world in righteousness and the peoples in uprightness, and exacts account not only of words and deeds but also of evil thoughts. It is right, I think, to refute the slander that has been made. What proof have they that we speak of two sons? If we were among those who keep silent, the suspicion might perhaps have had room. But since our work has been the contests for the apostolic doctrines, and we offer the pasture of teaching to the Lord's flocks, and besides this have written thirty-five books interpreting the divine Scripture and refuting the lies of the heresies, the … is easily refuted. For many tens of thousands of hearers bear witness that we teach the truth of the gospel doctrines; and our writings lie open for examination to anyone who wishes. For it was not on behalf of a pair of sons but on behalf of the only-begotten Son of God that we have gone on contending, against Greeks and against Jews, against those who caught the disease of Arius and Eunomius, against those who embrace the madness of Apollinarius, and indeed against those who … : persuading the Greeks that he himself is the Creator of all things, the co-eternal Son of the ever-existing God; the Jews, that the prophets made their predictions about him; the heirs of Arius and Eunomius, that he is of one substance with the Father, equal in honour and in power; the … of Marcion's frenzy, that he is not only good but also just, and Saviour not of others' works, as their myth has it, but of his own. In short, contending against every heresy, we urge the worship of the one Son. But why speak at length, when the lie can be refuted briefly? Those who come each year to the all-holy baptism we … the faith set forth at Nicaea by the holy and blessed Fathers, and we baptize them, as we were commanded, into the name of the Father and of the Son and of the Holy Spirit, pronouncing each name in the singular. Moreover, when we celebrate the divine liturgies in the churches, both at the beginning and at the end of the day, and dividing the day itself into three parts, we glorify the Father and the Son and the Holy Spirit. If, as their slander says, we champion two sons, which one do we glorify, and which …? … to believe that there are two sons but to offer the doxology to one alone? And who is so senseless that, hearing the divine Paul cry out, 'One Lord, one faith, one baptism', and again, 'One Lord Jesus Christ, through whom are all things', he would legislate against the teaching of the Spirit and cut the one in two? But I am babbling to no purpose. For not even these men, brought up as they are on falsehood, dare to say that they ever heard us say this; but because we confess the two natures of the Lord Christ, they say that we preach two sons. And they will not see that every human being has both an immortal soul and a mortal body; yet no one to this day has called Paul two Pauls because he has a soul and a body, nor Peter two Peters, nor Abraham, nor Adam. Each knows the difference of the natures, but does not call the one Paul two Pauls. So we too, calling our Lord Jesus Christ, the only-begotten Son of God, God the Word made man, both Son of God and Son of Man, as we were taught by the divine Scripture, do not say two sons, but confess the properties of the Godhead and of the manhood. These men, however, … the nature taken from us, and are annoyed when they hear these words. We must show where they took up this impiety. Simon, Menander, Cerdo, and Marcion deny the incarnation altogether and call the birth from the Virgin a myth. Valentinus, Basilides, Bardesanes, Harmonius, and those of their company accept the Virgin's conception and the birth, but say that God the Word took nothing from the Virgin, but made a kind of passage through her as through a pipe, and appeared to people by means of an apparition, seeming to be a man, in the way he was seen by Abraham and some others of the ancients. Arius and Eunomius said that he took a body, but that the Godhead did the work of the soul, so that they might attach to the Godhead the lowly words and deeds. Apollinarius said that he took a soul as well as the body, but not the rational soul, only the one called vital or vegetative; for the Godhead, he says, filled the place of the mind. The distinction between soul and mind he learned from the outside philosophers; for the divine Scripture says that a human being consists of soul and body: 'God made the man,' it says, 'dust from the earth, and breathed into his face the breath of life, and the man became a living soul.' And the Lord in the holy Gospels said to the apostles: 'Do not fear those who kill the body but cannot kill the soul.' So greatly are the doctrines of the heretics at war with one another. These men, outdoing Apollinarius, and indeed Arius and Eunomius, have now tried to plant again the heresy of Bardesanes, sown long ago and later pulled up by the roots by the best of farmers; for like them they have denied that the Lord's body was taken from our nature. But the church, following in the footsteps of the apostles, beholds in the Lord Christ both complete Godhead and complete manhood. For just as he took a body, not because he needed a body, but to procure immortality through it for all bodies, so too he took the soul that governs the body, so that every soul might share through it in unchangeableness. For even if souls are immortal, they are not unchangeable. … pleased now with these things and now with those. That is why we sin by turning aside and taking the downward slope. But after the resurrection the bodies will enjoy immortality and incorruption, and the souls impassibility and unchangeableness. For this reason the only-begotten Son of God, taking both body and soul, kept them free from every blemish and offered the sacrifice for the race. For this reason he was also called our high priest; and he is called high priest not as God but as man. He offers as man, but receives the sacrifice as God, together with the Father and the Holy Spirit. If only Adam's body had sinned, only the body would have needed to receive the healing. But since the soul not only sinned with it but sinned first (for the reasoning first sketches the sin and then carries it out through the body), it was surely right that it too should obtain healing. But perhaps it is superfluous to prove this from reasoning, since the divine Scripture proclaims it clearly. The inspired David and the most divine Peter teach it expressly, the one prophesying from afar, the other interpreting the prophecy. The first of the apostles speaks thus: 'Being a prophet, David, knowing that God had sworn to him with an oath that from the fruit of his loins he would raise up the Christ according to the flesh to sit on his throne, foreseeing this spoke of his resurrection, that his soul was not abandoned to Hades nor did his flesh see corruption.' By these few words he taught us many things at once: first, that the nature that was taken traces its descent from the loins of David; next, that he took not only a body but also an immortal soul; and besides, that he gave these over to death, and took them again and raised them up as he willed. For his is the saying: 'Destroy this temple, and in three days I will raise it up.' We have learned that the divine nature is immortal; for what was passible suffered, and what was impassible remained impassible. God the Word became man not to make the impassible nature passible, but to grant impassibility to the passible nature through the passion. And the Lord himself in the holy Gospels at one time says: 'I have authority to lay down my life, and I have authority to take it again. No one takes it from me; I lay it down of myself, that I may take it again'; and at another: 'For this reason the Father loves me, because I lay down my life for the sheep.' And again: 'Now my soul is troubled.' And again: 'My soul is very sorrowful, even to death.' And of the body he says: 'The bread which I will give is my flesh, which I will give for the life of the world.' And when he handed on the divine mysteries, breaking the symbol and distributing it, he added: 'This is my body, broken for you for the forgiveness of sins'; and again: 'This is my blood, poured out for many for the forgiveness of sins.' And again: 'Unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves'; and: 'He who eats my flesh and drinks my blood has eternal life in himself.' Countless other such passages can be found, in the Old and in the New, showing that the body and the soul were taken, and that they draw their descent from Abraham and David. And Joseph of Arimathea came to Pilate and asked for the body of Jesus; and the fourfold Gospel teaches us expressly how he took the body, how he wrapped it in the linen cloth, and how he committed it to the tomb. I lament and mourn that the proofs I formerly brought to those who had received the poison of Marcion (and by divine grace I persuaded more than ten thousand of them and brought them to the all-holy baptism) the present disease compels me to bring … For what dispute about these things ever arose among the nurslings of the church? Which of the holy Fathers did not give this teaching? The writings of the great Basil are full of it, and those of his fellow combatants Gregory and Amphilochius, and of those who were eminent in the West in teaching grace: Damasus of great Rome, Ambrose of Milan, and Cyprian of Carthage, who also received the crown of martyrdom for these doctrines. That renowned Athanasius was driven from his flock five times and forced to live in exile; and Alexander, his teacher, contended for these doctrines. Eustathius, Meletius, and Flavian, the luminaries of the East, …, and Ephrem, the lyre of the Spirit, who waters the Syrian nation daily with the streams of grace; and John and Atticus, the loud-voiced heralds of the truth; and those older than they, Ignatius, Polycarp, Irenaeus, Justin, and Hippolytus, most of whom not only shine among the high priests but also adorn the choir of the martyrs. And indeed the most holy Leo, who now steers great Rome and from the West sends the rays of right doctrine in every direction, has given us the exact stamp of the faith in his own letters. All these taught clearly that the only-begotten Son of God is one Son, and God before the ages, ineffably begotten of the Father; that after the incarnation he was also called Son of Man and man, not by being changed into this (for his nature is unchangeable) but by taking what is ours; that he was impassible and immortal as God, and mortal and passible as man; and that after the resurrection he received impassibility and immortality in his humanity too. For even if the body has remained a body, it is impassible and immortal, a truly divine body, glorified with divine glory. The blessed Paul taught us this clearly: 'For our citizenship is in heaven, from which we also await a Saviour, the Lord Jesus Christ, who will transform the body of our humiliation to be conformed to the body of his glory.' He did not say 'to his glory' but 'to the body of his glory'. And the Lord himself, after saying to the apostles, 'There are some of those standing here who will not taste death until they see the Son of Man coming in the glory of the Father', took them after six days up a very high mountain and was transfigured before them, and his face became like the sun and his garments bright as the light. By this he taught the manner of his second appearing: that the nature that was taken is not uncircumscribed (for that belongs to the Godhead alone), but will send out the flashes of divine glory and rays of light … measure. With this glory he was taken up; so the angels said he would come, for theirs are the words: 'This one who was taken up from you into heaven will come in the same way as you saw him going into heaven.' And when he appeared to the divine apostles after the resurrection, he showed them his hands and feet, and to Thomas his side as well, and the scars of the nails and the spear. For because of those who flatly deny the taking of the flesh, and also of the others who say that after the resurrection the nature of the body was changed into the nature of the Godhead, he kept the marks of the nails and the spear intact. And while he raises the other bodies free of every blemish, he left the signs of the sufferings in his own body, so that through the sufferings he might refute those who deny the taking of the body and go astray, and through the mark of the nails teach those who think the body was changed into another nature that it has remained with its own features. If anyone thinks he has proof that the Lord's body did not remain a body after the resurrection, because he came in to the disciples when the doors were shut, let him remember how he walked on the sea while his body was still mortal, and indeed how he was born keeping the seals of virginity intact, and again how he often escaped the hands of those plotting against him when they had surrounded him. And why do I speak of the Master, who was not only man but also God before the ages, for whom it was easy to do all that he wills? Let them say how Habakkuk was carried from Judea to Babylon in an instant of time, passed through the covering of the pit, brought Daniel his food, and came back again without breaking the seals of the pit. But it is plain madness to search out the manner of the Lord's miracles. Besides what has been said, one must also know that after the resurrection our bodies too will be incorruptible and immortal, and, freed from what is earthy, will become light and able to rise. This the divine Paul taught us expressly: 'It is sown in corruption, it is raised in incorruption; it is sown in weakness, it is raised in power; it is sown in dishonour, it is raised in glory; it is sown a natural body, it is raised a spiritual body.' And elsewhere: 'We shall be caught up in clouds into the air to meet the Lord.' If the bodies of the saints become light and able to rise, and pass easily through the air, we should not wonder that the Lord's body, united to the Godhead of the Only-begotten and become immortal after the resurrection, came in when the doors were shut. And countless other prophetic and apostolic … what has been said … to show the aim of our teaching. For we believe in one Father, in one Son, in one Holy Spirit; and we confess one Godhead, one lordship, one substance, three hypostases. For the incarnation of the Only-begotten did not increase the number of the Trinity nor make the Trinity a quaternity; even after the incarnation the Trinity has remained a Trinity. And believing that the only-begotten Son of God became man, we do not deny the nature he took, but confess, as I said, both the nature that took and the nature that was taken. For the union did not confuse the properties of the natures. If the air, receiving the light through and through, does not lose its being as air, nor destroy the nature of the light, but we see the light with our eyes and know the air by touch (for it reaches us cold or hot, moist or dry), it is the height of folly to call the union of the Godhead and the manhood a confusion. For if these natures, fellow servants and of the same age, … remain unimpaired, and when the light withdraws the nature of the air remains by itself, it is surely far more right to confess that the nature which made all things by nature has itself remained pure and has kept the nature it took likewise unimpaired. For gold too, in contact with fire, takes on the colour and the action of the fire, yet does not lose its own nature: it remains gold and does the work of fire. So too the Lord's body is a body, but impassible, incorruptible, and immortal, the Lord's and divine, glorified with divine glory. For it is not separated from the Godhead, nor does it belong to anyone else, but to the only-begotten Son of God himself. Nor does it show us another person, but the Only-begotten himself clothed in our nature. This is the teaching we continue to proclaim. But those who deny the dispensation made for our sake have called us heretics, doing something like what licentious women do. For they, selling their beauty in public, cover chaste women with the reproaches of harlotry, and put the names of their own lewdness on those who abhor lewdness. So did the Egyptian woman. Having embraced the slavery of shameful desire and … offered … to the chaste man, and then, failing to entice him or to entangle him in the snares of pleasure, she called the lover of chastity a robber of another man's bed. But these men will give account to God both for their schemes against the faith and for their plots against us. I ask you to keep one of your two ears for the accused, and not to give both to the accusers. In this way you will fulfil the divine law, which cries out expressly: 'You shall not accept an empty report'; and: 'Judge just judgment between a man and his neighbour.' By these words the divine law charges us not to believe slanders against the absent, but … the accusers when they are present …

Textual problem in this passage: see the notes.

Matt 28:6 (quotation, high confidence) · Heb 6:18 (quotation, high confidence) · 2 Tim 2:13 (quotation, high confidence) · 2 Tim 2:14 (quotation, high confidence) · Matt 25:21 (quotation, high confidence) · John 15:20 (quotation, high confidence) · Matt 10:25 (quotation, high confidence) · Matt 10:26 (quotation, high confidence) · Ps 96:13 (95:13 LXX) (allusion, medium confidence) · Ps 98:9 (97:9 LXX) (allusion, medium confidence) · Matt 28:19 (allusion, high confidence) · Eph 4:5 (quotation, high confidence) · 1 Cor 8:6 (quotation, high confidence) · Gen 2:7 (quotation, high confidence) · Matt 10:28 (quotation, high confidence) · Heb 3:1 (allusion, medium confidence) · Acts 2:30–31 (quotation, high confidence) · Ps 16:10 (15:10 LXX) (allusion, medium confidence) · John 2:19 (quotation, high confidence) · John 10:17–18 (quotation, high confidence) · John 10:15 (quotation, high confidence) · John 12:27 (quotation, high confidence) · Matt 26:38 (quotation, high confidence) · John 6:51 (quotation, high confidence) · 1 Cor 11:24 (quotation, high confidence) · Matt 26:28 (quotation, high confidence) · John 6:53 (quotation, high confidence) · John 6:54 (quotation, high confidence) · Matt 27:57–60 (allusion, high confidence) · Phil 3:20–21 (quotation, high confidence) · Matt 16:28 (quotation, high confidence) · Matt 17:1–2 (quotation, high confidence) · Acts 1:11 (quotation, high confidence) · Luke 24:39–40 (allusion, high confidence) · John 20:27 (allusion, high confidence) · John 20:19 (allusion, high confidence) · John 20:26 (allusion, medium confidence) · Matt 14:25 (allusion, high confidence) · Luke 4:29–30 (allusion, medium confidence) · 1 Cor 15:42–44 (quotation, high confidence) · 1 Thess 4:17 (quotation, high confidence) · Gen 39:7–18 (allusion, high confidence) · Exod 23:1 (quotation, high confidence) · Deut 1:16 (quotation, high confidence)

Notes and citation

Summary: The end of Theodoret's letter to the soldiers, citing Athanasius, Damasus, and Leo that the Godhead did not suffer; then the long letter to the monks of Constantinople defending himself against the charge of preaching two sons, setting out Christ's two natures, the reality of his body before and after the resurrection, and the Fathers' consensus.

This passage holds the end of Migne Letter 144 (To the soldiers), which began in the previous passage, and most of Letter 145 (To the monks of Constantinople), whose heading is lost in the scan; it begins at 'Those who have armed their tongues'. Letter 145 continues into the next passage. The heading of Letter 145 is supplied from NPNF² 3.
Letter 144: the Athanasius quotation is not identified (words are lost before it, after 'bishop of Alexandria'); the Damasus quotation is an anathema of the Tome of Damasus; the two Leo quotations are from his Tome (Letter 28) in its Greek form. Heb 6:18; 2 Tim 2:13; 2 Tim 2:14; Matt 25:21.
Letter 145: several lines are lost in the OCR after 'those who', 'were plainly seen', 'their own', 'we had long', 'the … is easily refuted', 'against those who', 'the … of Marcion's frenzy', 'Those who come each year … we', 'which one … ?', 'These men … the nature taken from us', 'For even if souls are immortal …', 'the present disease compels me to bring', 'the luminaries of the East', 'rays of light … measure', 'apostolic …', 'shameful desire and …', and at the end. They are marked '…'; nothing is supplied.
Theodoret's list of heretics (Simon, Menander, Cerdo, Marcion, Valentinus, Basilides, Bardesanes, Harmonius, Arius, Eunomius, Apollinarius) and his charge that his opponents revive Bardesanes are translated as written. 'Thirty-five books' is Theodoret's count of his writings at the time. 'More than ten thousand' Marcionites converted refers to his work in the diocese of Cyrus.
Habakkuk carried to Daniel in the lions' pit: Bel and the Dragon 33–39. The Egyptian woman: Potiphar's wife (Gen 39:7–18). 'You shall not accept an empty report' is Exod 23:1; 'judge just judgment' is Deut 1:16. Acts 2:30–31 quotes Ps 16:10.
'Dispensation' renders οἰκονομία (the incarnation).
'The Egyptian woman' is Potiphar's wife; NPNF² 3 reads the phrase as 'Egypt', a thrust at the bishop of Alexandria, Dioscorus. The Greek supports the plain reading; the double meaning is possible. Compared afterwards with NPNF² 3 (Blomfield Jackson, 1892).

Notes on the original text

Digital text corrected (Migne's footnote number; OCR debris from Migne's Latin column; OCR debris from Migne's Latin column and a column letter; OCR debris from Migne's Latin column and margin inside ἐθέλου-σιν; OCR debris from Migne's Latin column inside the Greek sentence; OCR debris from Migne's Latin column inside the quotation; OCR debris from Migne's Latin column inside φυλά-ξας; some Greek may be lost; OCR debris from Migne's Latin column inside χώ-ραν; OCR debris from Migne's Latin column; some Greek is lost here; OCR debris: Migne's Latin column and a footnote; some Greek is lost here; OCR debris: Migne's Latin column and marginal references; OCR debris: Migne's Latin column read as Greek letters; OCR slip inside a hyphenated word; column letter; column letter inside a hyphenated word; stray mark inside a hyphenated word): 81 (οῃ. χχ, 29. ὁ 8 θὰ. τι, 1. το} ) δὶ "᾽.» πιὸ γυῖα οἱ οἱ ἴῃ οοὐμυπΐ υδὰ Ποῦ ἴῃ τὰ αὐ αἰ αὐ οἴη οδ δό-.ἢ αὐ ἢσς 115 τοεἰξαδο κυὶ οοπίγαϊουηὶ : οἱ δὶ αυϊάεπτ α → ; ἶρβο οϑη δῦ. δίῃ ρουιηδηϑογίηί ἱπογοὰ!, πυ δ υτ δὰ ἔῃ ]ἰη-ὁπό : « Νὰ οΥᾷοὸ {ἐπ γ εἶδ 608; το- → ; ἷβ τὸαἰ] ϑυ 61 εἰ ρορυ]98 ἰῃ Φαυϊίαιο "5, οἱ τί πο πὶ Θαἰ θη 5 501 ππ| γϑγθογυπὶ οἱ Οροταπι, 86 ἃ ῬΓανυδΥυ πὶ οἰ Δ ἢ) Το! Δ] → … ; Κύῤ-- Ὦ ῥῳ → Κύῤῥῳ; χώ- Α [105 ἀυοβ ΔΠϊ᾽γτηατο 7 Θὲ δηΐπι ᾿δοθη 1 ὁ Βυ το Ῥαν ἴσως → χώραν ἴσως; βου- Δομένοις → βουλομένοις; ἐθέλουδι ἘρΠο6Β. ἵν, ὅ. 55} 1 (ΥΓ. γ}, 6. ρᾶγἃγὸοἰ δι π ἶϑη ΒοοίΔΓ, τὸ] 40] Μαγοϊοη!β (886 δ πὶ 6886 Ετ δὰ Βαρε σα ἴῃ ποιηΐηο Ῥαϊγὶβ εἱ ΕἾ οἱ ϑρ τυ 5 οἱ ρα] ον γ οἱ οογρὰβ πουιὶ 0}- Α σιν → ἐθέλουσιν; αυὶ υπὲ- Κα οἱ Μοἰηπὶ αυϊἀἱγἱηἰϊαίοπι οὐ 596, ἰΐα αἱ ἴω (ἃνηὶ ποι ὁπ οπὶ )οπῇ ἃ γα] η 0 γαάϊοίυ.8 σον 58 πὶ ὨΦΓ Θ᾽ ἢ, ἰῃ Ομ χ, 28, → ; ἃ ρΡὺ5 δ ρ 511 ἀλλὰ → ἀλλὰ; παρέδωκεν (4ὅ), ἃ → παρέδωκεν, ἃ; Ἧ τοῦ Θεοῦ δὶς ἱπ}- Ιου συμ δ 864 υἱ γὰπὶ ὧδ ἱπὶπὶ οἱ πιὸ ἐϊ- Α με → με; δὰ τηογίο ὃ.» Εἰ οἱ 9 ΠΡΟ υπὶ γος θεῖ οἱ αἰγὶ βἰβϑοὶ, 50] οἱΐ : « οἵ : ε Ουϊΐ ἴθ ἴῃ δὰ γὔ ᾳυὶ πὶ σαι Οτγοροῦὶὶ οἱ ΑμρΒΙΪΟΟΝἱ,, οὐ ἢ]ογυπὶ αὖἱ ἴῃ οἱ ἰῇ οἱ Μοϊοιίαβ, οἱ ΕἸανίδηυβ, Οὐ θα β ᾿υτπιΐηδ, οἱ νοῦ {18 → ; ροηἐχογπδηῖ. δε οἱ αυἱ θεῖ ΕΠ 5 εἰ Ποῦ (Ὁ) τοῖς τὴν Μαρχ. λύμην Νοαρ. → … ; τῶγ Α Βοχηΐη5 εἰ οἰκείων → τῶν οἰκείων; βοᾷ 60 45- [Διο ε δι} 9 ἱπ ἰη 1105; οἱ λεία ἀΐα → … ; τῆς ὦ ἀυπὶ νἱά θείας → τῆς θείας; πὶ νυ] Υ )5, οἱ 608 αυὶ πὶ [1855 ρὰοἱ θ 65 δῖ-- Α → ; φυλάἴῃ ἴῃ ἢ φονέα; ἰη δὶ ἀσηἶα, οἱ δοῦϑῃ ἴδοι!]α {γα ) οἰ πη, τ γδη ἀπ ξας → φυλάξας; κοῦφα Β γίνεται → κοῦφα γίνεται; ὑπ ΕἸ υὰ, ἴθ ὑπ ϑρί γι απὶ βαποίυμῃ : οἱ → ; βοὰ ροτηιδη- ὦ → ; οἷ: Βοὶ εἴ δα αιιϑ 550 οἱ πο 8 οἱ οἱ ἰησοΟΥΓΌΡ 16, οἱ ᾿πημηογίαϊθ, οἱ οι ηΐουπι, οἱ ἀρ → ; μεταλαμθά ὦ νει → μεταλαμθάνει; θεότητος, Α Υἱπιιπι, οἱ οὐδὲ → θεότητος, οὐδὲ; χολαραγδίυμη οϑὶ ἃ αἰγὶ ηἰ δῖ, ἤθαι6 Δ) γα 5 Οὐ θΒρ Δ πὶ θυ] τὴ}! τ 08. 5]σα Πάτα τυ 16 1} γα → … ; δελεά- Β σασα → δελεάσασα; ὁ ε« Νοη 808θεῖος → ὁ θεῖος.

Extrabiblical texts: Leo, Ep. 28 (Letters of Leo the Great; quotation); Bel 33-39 (Bel and the Dragon [in RC, EO, ETH canons]; allusion)

Topics: Christology, Heresy

Cite (SBL): Theodoret, Ep. 144 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-epistulae/144). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-epistulae/144

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); compared afterwards with Blomfield Jackson's translation in NPNF² 3 (1892).