{"slug":"khazarzar-theodoretus-of-cyrrhus-de-incarnatione-domini","id":"greek:khazarzar:khazarzar-theodoretus-of-cyrrhus-de-incarnatione-domini","title":"De incarnatione domini","title_source":"De incarnatione domini","author":"Theodoretus of Cyrrhus","genre":"other","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T18:06:27Z","cost_usd":0.006285},"source":{"registry_id":"greek:khazarzar:khazarzar-theodoretus-of-cyrrhus-de-incarnatione-domini","work_id":"khazarzar-theodoretus-of-cyrrhus-de-incarnatione-domini","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":56,"english_words":14889,"coptic_letters":0,"source_letters":59699,"commentary_units":0,"commentary_kinds":0,"derived_notes":13,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-theodoretus-of-cyrrhus-de-incarnatione-domini","status":"pass","blocking":[],"warnings":[],"stats":{"passages":56,"translated":56,"commentary_passages":0,"commentary_units":0,"english_words":14889,"source_letters":59663,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 56 narrative."},{"kind":"caution","severity":"caution","text":"10 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"3 scriptural phrase match(es) noted: Isaiah 7:14; John 1:14; John 1:29."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":56},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΑΓΙΟΥ ΚΥΡΙΛΛΟΥ ΠΕΡΙ ΤΗΣ ΤΟΥ ΚΥΡΙΟΥ ΕΝΑΝΘΡΩΠΗΣΕΩΣ. Αʹ. Ὅτι ὠφέλιμον τοῖς ἀκούουσιν ἡ τῆς θείας οἰκονομίας ἀνάμνησις. Αʹ. Ὅτι ὠφέλιμον τοῖς ἀκούουσιν ἡ τῆς θείας οἰκονομίας ἀνάμνησις. Ὁ μὲν περὶ τῆς ἁγίας Τριάδος ὡς ἐν εὐσεβῶν συλλόγῳ, καὶ τοῖς εὐαγγελικοῖς δόγμασιν πειθομέ νων, ἀποχρώντως ἡμῖν, ὡς οἶμαι, λόγος διήνυσται. Οὐ γὰρ ἀντειπεῖν ἐπὶ τοῦ παρόντος τοῖς ἀσεβέσιν, ἀλλὰ τοῖς φοιτηταῖς τῶν ἀποστόλων ἐκθέσθαι πίστιν προὐθέμεθα. Ἐπειδὴ δὲ καὶ τῶν θείων εὐεργεσιῶν τὸ μέγεθος ὑφάπτειν οἶδε μειζόνως τῶν φιλοθέων τὸν πόθον, καὶ θερμοτέρους αὐτοὺς καθίστησιν ἐραστὰς τοῦ Θεοῦ, ἀναγκαίως καὶ ἐπὶ τοῦτον βαδιοῦμαι τὸν λόγον, τῇ θεολογίᾳ τὴν οἰκονομίαν συνάπτων, καὶ δεικνὺς ἡλίκα καὶ ὅσα ὁ Ποιητὴς τὸ ἡμέτερον εὐηργέτησε γένος. Οὐ γὰρ ἐπαύσαντο πώποτε τῶν θείων δωρεῶν αἱ πηγαὶ τοῖς ἀνθρώποις τὰ ἀγαθὰ ἀναβλύζουσαι. Βʹ. Διήγησις τῶν ὑπὸ Θεοῦ γεγενημένων εἰς τὴν ἀνθρώπου εὐεργεσίαν ἐξ ἀρχῆς. Ἀλλ' ἀφ' οὗπερ τόνδε τὸν παναρμόνιον κόσμον ἐδημιούργησεν, ταῖς ποικίλαις εὐεργεσίαις τὴν ἡμε τέραν ἐπικλύζει φύσιν ὁ Ποιητής.","english":"OF SAINT CYRIL, ON THE INCARNATION OF THE LORD. 1. That the remembrance of the divine economy is beneficial to those who hear. 1. That the remembrance of the divine economy is beneficial to those who hear. The discourse concerning the Holy Trinity, as delivered in an assembly of the pious and of those who are persuaded by the evangelical doctrines, has been sufficiently completed by us, as I think. For we did not set before ourselves to contend at present with the impious, but to set forth the faith to the disciples of the apostles. And since the greatness of the divine benefactions knows how to kindle the desire of the lovers of God more greatly, and makes them more fervent lovers of God, I shall necessarily proceed also to this discourse, joining the economy to the theology, and showing how great and how many are the benefits with which the Creator has benefited our race. For the springs of the divine gifts have never ceased to gush forth good things for men. 2. A narration of the things done by God for the benefit of man from the beginning. But from the very time when he created this harmonious world, the Creator has inundated our nature with his varied benefactions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Καὶ πρῶτον μὲν μὴ ὄντα πεποίηκε καὶ διαπλάττων ἐτίμησεν, καὶ τὸν χοῦν εἰς ἀνθρώπου φύσιν μετέβαλεν ὡς ἠθέλησε, καὶ τῷ δυσειδεῖ πηλῷ κάλλος καὶ ψυχὴν ἐδωρήσατο, ὀφθαλμῶν λαμπρότητα, καὶ γαλήνης καθαρότητα, καὶ παρειῶν λειότητα, καὶ γλώττης ἁπαλότητα, καὶ αἵματος ὀχετοὺς εἰς ἅπαντα τοῦ σώματος Διαθέοντας μέλη, καὶ ἀρδεῖαν ἀποχρῶσαν σαρκὶ καὶ νεύροις χορηγοῦντας καὶ δέρματι, ὀστῶν ἀντιτυπίαν, καὶ τῶν ἐν τούτοις ἀποκειμένων μυελῶν τὸ χρειῶδες, καὶ τἄλλα ὅσα τοῦ ἀνθρωπίνου ζώου τὸ ὁρώμενον ἔχει. Καὶ πρὸς τούτοις, νοῦν ἔδωκεν ἡγεμόνα καὶ κυβερνήτην, σοφίας πληρώσας, τέχνης ἁπάσης καὶ ἐπιστήμης ἐμπλήσας, καὶ λογικὸν ἀπέφηνε τὸ πήλινον ἄγαλμα, καὶ οἰκείαν εἰκόνα πεποίηκε τὸν χοϊκὸν ἀνδριάντα, τὸ ἀρχικὸν καὶ αὐτοκρατορικὸν καὶ δημιουργικὸν τῇ νοερᾷ ψυχῇ καὶ ἀθανάτῳ δωρησάμενος. Εἶτα βασιλέα κτηνῶν, καὶ τετραπόδων, καὶ ἑρ πετῶν, νηκτῶν, καὶ ἀμφιβίων, καὶ τῶν ἀεροπόρων ὀρνίθων ἐχειροτόνησε. Πρὸ δὲ τούτων ὥσπερ τινὰ παστάδα χαριεστάτην ἄνωθεν ἐξέτεινεν οὐρανὸν, λειμῶνας ἀστέρων ἐγκαταπήξας, χρείαν τε ὁμοῦ καὶ τέρψιν παρέχοντας· ἥλιόν τε ἀνίσχειν κελεύσας, καὶ δύεσθαι, καὶ ποιεῖν ἡμέρας καὶ νύκτας, καὶ τῷ δρόμῳ τὸν χρόνον μετρεῖν· σελήνην φθίνειν καὶ πλήθειν, καὶ ταῖς πυκναῖς μεταβολαῖς ἥδειν τε ὁμοῦ καὶ σημαίνειν κύκλον τὸν ἐνιαύσιον· γῆν δὲ κάτωθεν ὑπεστόρεσε, καὶ ποικίλον αὐτῇ κόσμον δέδωκεν, εἰς ἄλση καὶ λήϊα καὶ λειμῶνας διακρίνας·","english":"First, he made him when he was not, and honored him by fashioning him, and changed the dust into human nature as he willed, and bestowed beauty and a soul upon the shapeless clay—brightness of eyes, purity of calm, smoothness of cheeks, softness of tongue, channels of blood running through all the members of the body, and supplying sufficient irrigation for flesh and sinews and skin, the resistance of bones, and the usefulness of the marrow stored within them, and all the other things that the visible form of the human living being possesses. And in addition to these things, he gave mind as leader and pilot, filling it with wisdom, filling it with every art and knowledge, and he showed the clay statue to be rational, and made the earthly image his own image, granting to the intelligent and immortal soul the ruling, sovereign, and creative power. Then he appointed him king of beasts, of quadrupeds, of reptiles, of swimming creatures, of amphibians, and of the birds that fly in the air. And before these things, like some most gracious bridal chamber, he stretched out the heaven from above, fixing in it meadows of stars, which provide both need and delight; and he commanded the sun to rise and to set, and to make days and nights, and to measure time by its course; the moon to wane and to wax, and by its frequent changes both to delight and to signify the yearly cycle; and beneath he spread out the earth, and gave it varied adornment, dividing it into groves and fields and meadows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"ὄρη κυρτώσας εἰς ὕψος, καὶ νάπας κοιλάνας, καὶ πεδία ὕπτια καὶ ἰσόπεδα δείξας, καὶ πηγὰς ἀναβλύζειν ἐν μέσῳ κελεύσας, καὶ ποταμοὺς τρέχειν ἄπαυστα, καὶ τἄλλα ὅσα γῆν καλλωπίζει καὶ θάλατταν.\n\nΓʹ. Διὰ τί τὸν ἄνθρωπον προσηγόρευσεν Ἀδάμ. Οὕτω δημιουργήσας τὸν πρῶτον ἄνθρωπον, καὶ τῇ εἰκόνι τιμήσας καὶ τῷ πλήθει τῶν δωρεῶν ἀποκλύσας, τίθησιν αὐτῷ τὸ τῆς φύσεως ὄνομα· Ἀδὰμ γὰρ αὐτὸν προσηγόρευσεν· τοῦτο δὲ τὸν χοῦν δηλοῖ τῇ Ἑβραίων φωνῇ. Μία δὲ καὶ αὕτη περὶ τὸν ἄνθρωπον κηδεμονία. Ἐπειδὴ γὰρ ἔμελλε\n\nτοσούτοις ἀγαθοῖς ἐντρυφήσειν, καὶ τοσούτων ἄρχων ἀνηγορεύθη καὶ βασιλεὺς, ἵνα μὴ τῷ πλήθει τῶν δωρεῶν ὑπερμαζή σας, καὶ τῷ ὕψει τῆς ἡγεμονίας ἐπαρθεὶς κατα σκιρτήσῃ τοῦ κτίσαντος, καὶ μεγίστην ἐκ τῆς τυραννίδος ἀπενέγκηται βλάβην, κατὰ τὸν πρῶτον ἀποστάτην ἐκεῖνον τὸν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα δι' ἀλαζονείαν, ἀναγκαίως ὁ σοφὸς τῶν ὅλων πρύτανις κωλύων αὐτοῦ τὸν ὄγκον τοῦ φρονήματος, Ἀδὰμ προσηγόρευσεν, ἵνα ἐκ τῆς προσηγορίας ἐν νοῶν τὴν συγγένειαν, καὶ τὰς ἀφορμὰς τῆς φύσεως λογιζόμενος, καὶ τὸν πρόγονον χοῦν πρὸ τῶν ὀφθαλ μῶν θεώμενος, ἑαυτὸν μὲν γνωρίζῃ, προσκυνῇ δὲ τὸν τοσαύτην εὐπρέπειαν αὐτῷ καὶ μεγαλοπρέπειαν δωρησάμενον· αὕτη πρώτη περὶ τὸν ἄνθρωπον ἐδείχθη τοῦ Ποιητοῦ μετὰ τὴν δημιουργίαν πρόνοια· οὕτως ἐξ ἀρχῆς οἷά τις πατὴρ καὶ ἰατρὸς καὶ διδά σκαλος, κοσμῶν ὁμοῦ καὶ ἰατρεύων καὶ διδάσκων αὐτὸν τὴν ἀρετὴν, διετέλεσεν. Δʹ. Διὰ τί τὴν γυναῖκα ἐκ τῆς πλευρᾶς ἐδημιούρ γησε.","english":"having curved mountains into height, and hollowed valleys, and shown plains flat and level, and commanded springs to gush forth in their midst, and rivers to run ceaselessly, and all the other things that adorn land and sea.\n\n3. Why he called the man Adam. Having thus fashioned the first man, and honored him with his image, and cleansed him by the abundance of his gifts, he gives him the name of his nature; for he called him Adam; and this signifies dust in the Hebrew tongue. And this too is a further instance of his care for man. For since he was about to\n\ndelight in so many good things, and was proclaimed ruler over so many and king, lest, exulting overmuch in the abundance of his gifts, and lifted up by the height of his dominion, he should prance about against his Creator, and derive the greatest harm from his tyranny, like that first apostate who fell from heaven like lightning through arrogance, of necessity the wise governor of all, checking the swelling of his pride, called him Adam, so that from the name, understanding his kinship, and reckoning the origins of his nature, and beholding his ancestral dust before his eyes, he might know himself, and worship the one who bestowed on him such comeliness and magnificence. This was the first providence of the Creator shown toward man after his creation; thus from the beginning, like a father and physician and teacher, adorning and healing and teaching him virtue all at once, he continued. 4. Why he fashioned the woman from the rib.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Οὕτως αὐτὸν διαπλάσας, οὕτως προσαγορεύσας, βοηθὸν αὐτῷ καὶ συνεργὸν καὶ τοῦ βίου κοινωνὸν παραχρῆμα ἐδημιούργησεν· οὐκ ἐκ μόνης δὲ τῆς γῆς, ὡς ἐπ' ἐκείνου, λαμβάνει τὰς ἀφορμὰς τῆς διαπλάσεως, ἀλλὰ μίαν τῶν πλευρῶν ἐκείνου λαβὼν, καὶ ταύτῃ καθάπερ τινὶ κρηπῖδι καὶ θεμελίῳ χρησά μενος, τὴν γυναικείαν φύσιν ποιεῖ· οὐχ ὕλης ἀπο ρίᾳ· μόνη γὰρ αὐτῷ βουλὴ πρὸς τὴν ὅλων δημιουρ γίαν ἤρκεσεν· ἀλλ' ἐν τῇ φύσει τῆς ὁμονοίας θελή σας ἐνθεῖναι τὸν σύνδεσμον. Φυτεύει καὶ παράδεισον, καὶ φυτοῖς αὐτὸν κατακοσμεῖ παντοίοις, καὶ τοῦτον ἐνδιαίτημα τῷ ἀνθρώπῳ χαρίζεται, δεδωκὼς αὐτῷ γυμνάσιον ἀρετῆς, ἐντολὴν οὐκ ἐπίπονον, οὐδὲ γέμουσαν ἱδρῶτος, ἀλλὰ μάλα σωφρονοῦντι ῥᾳδίαν.\n\nΕʹ. Διὰ τί νόμον αὐτῷ τέθεικεν. Πάντων γὰρ τῶν φυτῶν τοῦ παραδείσου κελεύσας ἀπολαύειν, ἑνὸς ἀπηγόρευσε τὴν μετάληψιν· οὐχ ἁπλῶς οὐδὲ τοῦτο πεποιηκὼς, ἀλλ' ἵνα τὸν πεποιη κότα γνωρίζῃ, καὶ ὥσπερ τινὰ ζυγὸν ἔχῃ τὸν νόμον τοῦ δημιουργήσαντος, ἵνα γινώσκῃ ὡς βασιλεύει μὲν τῶν ἐν τῇ γῇ, βασιλεύεται δὲ ὑπὸ πλάσαντος, ἄρχει καὶ ἄρχεται, δεσπόζει καὶ δεσπόζεται, ἡγεῖται καὶ ἄγεται. Ἄλλως δὲ καὶ πρόσφορος ἡ νομοθεσία τοῖς λογικοῖς· ἀλόγων γὰρ ἴδιον τὸ νόμων χωρὶς πολι τεύεσθαι· τὸν δὲ περὶ βρώσεως νόμον τέθεικεν αὐτῷ ὁ Ποιητὴς, ἐπειδὴ τῶν ἄλλων νόμων ἡ θέσις περιττὴ τηνικαῦτα ἦν. Τί γὰρ αὐτῷ καὶ ἀπαγορεύειν ἐχρῆν; Μὴ φονεῦσαι; Ἀλλ' οὐκ ἦν ὁ τοῦτο πεισόμενος. Ἀλλὰμὴ μοιχεῦσαι; Ἀλλ' οὐδὲ βουληθεὶς οἷός τε ἦν, γυναικὸς ἄλλης οὐκ οὔσης. Ἀλλὰ μὴ κλέψαι; Τὰ τί νος; Αὐτοῦ γὰρ ἦν ἅπαντα.","english":"Having thus formed him and thus addressed him, he immediately created him as a helper for him and a fellow-worker and a partner of life. And he does not take the starting points of his formation from the earth alone, as in that man's case, but taking one of his ribs and using it as a kind of foundation and base, he makes the female nature—not from a scarcity of material (for his will alone sufficed for the creation of all things), but wishing to implant in their nature the bond of concord. He also plants a paradise and adorns it with plants of every kind, and grants it to the man as a dwelling-place, having given him a training-ground of virtue, a commandment not laborious nor full of sweat, but easy for one who is temperate.\n\n5. Why he set a law for him. For after commanding him to enjoy all the plants of the paradise, he forbade the partaking of one; and he did this not without purpose, but so that he might recognize the one who made him, and might have the law of his Creator as a kind of yoke, so that he might know that he rules over the things on the earth but is ruled by the one who formed him—he rules and is ruled, he is master and is mastered, he leads and is led. Moreover, the legislation is fitting also for rational beings; for it is the mark of irrational creatures to live without laws. But the Maker set the law concerning food for him, since the establishment of the other laws was at that time superfluous. For what was there that he needed to forbid him? Not to murder? But there was no one who would suffer this. Not to commit adultery? But he was not even able to wish it, since there was no other woman. Not to steal? Of what? For all things were his own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Ἁρμόδιος τοίνυν ὁ κόσμος ἐκεῖνος ἦν τῷ τότε καιρῷ, καὶ οὐ μόνον τοῖς μόνοις οὖσιν, ἀλλὰ καὶ παιδίοις ἀρτιγενέσιν συμ βαίνων. ςʹ. Περὶ τῆς ἐξορίας τοῦ Ἀδάμ. Ἐπειδὴ δὲ φθόνῳ διαβόλου, καὶ γυναικὸς εὐκολίᾳ τὴν ἀπάτην ἐδέξατο (ταύτην γὰρ ὡς ἁπαλωτέραν φενακίσας, πρότερον δι' αὐτῆς, ὡς πιθανωτέρας, τὸν Ἀδὰμ ὁ τῆς ἡμετέρας φύσεως ἀλάστωρ ἐπολιόρκησεν), ἐξεβλήθη μὲν εὐθὺς τοῦ παραδείσου, καὶ πρὸς τὴν συγγενῆ γῆν παρεπέμφθη, ἱδρῶτι καὶ πόνῳ καὶ ταλαιπωρίᾳ συγκληρωθεὶς, καὶ οἷόν τινι χαλινῷ τῇ γηπονίᾳ καὶ κακοπαθείᾳ καὶ ταῖς ἄλλαις τοῦ βίου πονηρίαις παραδοθείς. Ὡς γὰρ τὴν ἄπονον ἐκείνην καὶ ἄλυπον οὐκ ἐνεγκὼν εὐγνωμόνως ζωὴν, τῇ δυσημερίᾳ συζεύγνυται, ἵνα τὴν ἀπὸ τῆς εὐημερίας φε ρομένην νόσον διὰ τῶν πόνων ἀποσκευάσηται. Δια κόπτει δὲ καὶ θανάτῳ τὸν δρόμον τῆς ἁμαρτίας ὁ νομοθέτης, καὶ αὐτὴν δείκνυσι τὴν τιμωρίαν φιλ ανθρωπίαν. Ἐπειδὴ\n\nγὰρ τῇ παραβάσει νομοθετῶν συνέζευξε θάνατον, παραβὰς δὲ ὑπὸ τὴν τιμωρίαν ἐκείνην ἐγένετο, οἰκονομεῖ τὴν τιμωρίαν σωτηρίαν γενέσθαι. Διαλύει γὰρ τοῦτο τὸ ζῶον ὁ θάνατος, καὶ παύει μὲν τὴν τῆς πονηρίας ἐνέργειαν, ἀπαλλάττει δὲ πόνων, καὶ ἱδρώτων ἐλευθεροῖ, λύπας καὶ φροντί δας ἐλαύνει, τέλος τοῖς τοῦ σώματος δίδωσι πάθεσι. Τοσαύτῃ φιλανθρωπίᾳ τὴν τιμωρίαν ἐκέρασεν ὁ κριτής! Ζʹ. Διήγησις τῆς τῶν ἀνθρώπων ἀχαριστίας, καὶ τῆς τοῦ Θεοῦ κηδεμονίας. Ἀλλ' οὐδὲν ἐντεῦθεν τὸ ἀχάριστον γένος τῶν ἀν θρώπων ἀπώνατο· μείζοσι δὲ ἀγνωμοσύναις τὸν εὐεργέτην ἠμείψατο.","english":"That world was thus harmonious at that time, and it agreed not only with those who were alone but also with newly born children. 6. On the exile of Adam. But when by the envy of the devil and the ease of a woman he received the deception (for the avenger of our nature, having first deceived her as more delicate, through her, as more persuasive, besieged Adam), he was immediately cast out of paradise and sent away to the earth akin to him, allotted to sweat and toil and hardship, and handed over as if to a bridle to farming and suffering and the other miseries of life. For since he did not bear that painless and sorrowless life with gratitude, he is yoked to hardship, so that he might cast off the disease that comes from prosperity through toils. And the lawgiver cuts off the course of sin even by death, and shows the very punishment to be a kindness to humanity. For since by legislating he joined death to transgression, and when he transgressed he came under that punishment, he arranges that the punishment become salvation. For death dissolves this living being, and stops the activity of wickedness, and releases from toils, and frees from sweats, drives away griefs and cares, and gives an end to the passions of the body. With such great kindness did the judge temper the punishment! 7. Narrative of the ingratitude of men, and of God's care. But the ungrateful race of men gained nothing from this; rather, with greater acts of folly they repaid their benefactor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Εὐθὺς γὰρ ἀδελφοκτονία τολμᾶ ται, καὶ φθόνος, καὶ ψεῦδος, ἀκολασίαι τε καὶ ἀσέλγειαι, ἀδικίαι, καὶ ἀλληλοφονίαι, καὶ τῶν ἀλλοτρίων ἁρπαγαὶ, καὶ τἄλλα ὅσα ἐβλάστησεν ἡ ἁμαρτία κακά. Ἀλλ' οὐδὲ οὕτως ὁ Ποιητὴς ἣν διέπλασεν ἀπηγόρευσεν φύσιν· σοφῶς δὲ αὐτὸ καὶ δια φόρως ἐτέλεσεν, ἰατρεύων, ἐπιτιμῶν, ἐγκαλῶν, εἰσ ηγούμενος τὸ δέον, συμβουλεύων, ἀπειλῶν, ἐπάγων τὴν ἀπειλὴν, κολάζων τοὺς πονηροὺς, στεφανῶν τοὺς ἀγαθοὺς, καὶ τὸν μὲν ἀνακηρύττων, τὸν δὲ μετα τιθεὶς, τὸν δὲ ξύλῳ μετὰ τοῦ γένους διασώζων, καὶ σπινθῆρα τῇ φύσει διατηρῶν, ἐπικλύζων τὴν γῆν, διαφθείρων ὕδατι τοὺς ἐργάτας τῆς πονηρίας, αὔξων αὖθις τὸ ἀνθρώπινον γένος, μερικαῖς τιμωρίαις κοι νὰς ἰατρείας ποιούμενος, πόλεις ἀσεβείαις συζώσας πυρὶ καταφλέγων οὐρανίῳ, τὸν σὺν αὐτοῖς μὲν οἰ κοῦντα, τῆς δ' ἀσεβείας οὐ κοινωνοῦντα, τῆς τιμω ρίας ἐλευθερῶν, εὐετηρίαις δωρούμενος, ἐν καιρῷ ὑετὸν χαριζόμενος, αὔξων ἀῤῥήτως τὰ παρὰ τῶν ἀνθρώπων καταβαλλόμενα σπέρματα, καρπῶν ἀφθο νίας βρύειν τὰ δένδρα κελεύων, λιμῷ παιδεύων τοὺς οὐδὲν ἐκ τῆς εὐθηνίας ὠφεληθέντας, νόσους ἐπάγων, καὶ πάλιν ταύτας ἐλαύνων, χαλασφενδονῶν τὰς τῆς ζωῆς ἀφορμὰς, νέφεσιν ἀκρίδος τὸν ἥλιον κρύπτων καὶ τοὺς καρποὺς διαφθείρων· νεύων αὖθις, καὶ τὰ λυπηρὰ μεταβάλλων, τοὺς τὴν εὐσέβειαν ἀγαπήσαντας οὐκ ἐῶν, καὶ τούτοις φαινόμενος, καὶ φιλικῶς διαλεγόμενος, καὶ διὰ τούτων προσημαίνων τὰ μέλλοντα.","english":"For immediately fratricide was dared, and envy, and falsehood, and acts of licentiousness and debauchery, injustices, and mutual slaughters, and plunderings of others' goods, and all the other evils that sin brought forth. But not even so did the Maker reject the nature he had fashioned; rather, wisely and in various ways he brought it to completion—healing, rebuking, reproaching, suggesting what was needful, advising, threatening, bringing the threat to bear, punishing the wicked, crowning the good, and proclaiming the one, converting the other, preserving the other with his family through the wood, and keeping a spark alive in nature, flooding the earth, destroying the workers of wickedness with water, again increasing the human race, making common cures by means of partial punishments, burning with heavenly fire cities that lived together with impieties, freeing from punishment the one who dwelt with them but did not share in the impiety, bestowing prosperity, granting rain in due season, increasing ineffably the seeds sown by men, commanding the trees to pour forth abundance of fruits, disciplining by famine those who had profited nothing from plenty, inflicting diseases and again driving them away, slinging down the supports of life, hiding the sun with clouds of locusts and destroying the fruits; again nodding, and changing what was painful, not permitting those who loved piety, and appearing to them, and conversing with them in friendship, and through these foretelling what was to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Ηʹ. Ὅτι φιλανθρωπίας γέμει ἡ τοῦ Θεοῦ ἐνανθρώπησις. Ἐπειδὴ δὲ ταῦτα, καὶ τἄλλα τὰ μυρία καὶ δυσδιήγητα τῆς θείας οἰκονομίας εἴδη ὀλίγους μὲν εὐηργέτησεν, οἱ δὲ λοιποὶ τῶν ἀνθρώπων ἀνηκέστως διέκειντο, τότε δὴ, τότε τὸ μέγα καὶ ἄῤῥητον γίνεται τῆς οἰκονομίας μυστήριον· αὐτὸς γὰρ ὁ Λόγος τοῦ Θεοῦ, ὁ δημιουργὸς ἁπάσης τῆς κτίσεως, ὁ ἀχώρητος, ὁ ἀπερίγραπτος, ὁ ἀναλλοίωτος, ἡ πηγὴ τῆς ζωῆς, τὸ ἐκ τοῦ φωτὸς φῶς, ἡ ζῶσα τοῦ Πατρὸς εἰκὼν, τὸ ἀπαύγασμα τῆς δόξης, ὁ χαρακτὴρ τῆς ὑποστάσεως, τὴν ἀνθρωπείαν φύσιν ἀναλαμβάνει, καὶ τὴν οἰκείαν εἰκόνα νεοποιεῖ τῇ ἁμαρτίᾳ δια φθαρεῖσαν, καὶ τὸν ἀνδριάντα τὸν ὑπὸ τοῦ υἱοῦ τῆς πονηρίας παλαιωθέντα ἀνανεοῖ, καὶ τοῦ πρώτου χαριέστερον δείκνυσιν, οὐκ ἀπὸ γῆς ὡς πάλαι τοῦτον δημιουργήσας, ἀλλ' αὐτὸς καταδεξάμενος· οὐ τὴν θείαν φύσιν εἰς ἀνθρωπείαν μεταβαλὼν, ἀλλὰ τῇ θείᾳ τὴν ἀνθρωπείαν συνάψας· μένων γὰρ ὃ ἦν, ἔλαβεν ὃ οὐκ ἦν· καὶ τοῦτο ἡμᾶς διδάσκει ὁ μακάριος Παῦλος βοῶν· «Τοῦτο φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών.» Ἐξ ὧν εὔδηλον, ὡς ἡ τοῦ Θεοῦ μορφὴ, μένουσα ὃ ἦν, ἔλαβε τὴν δούλου μορφήν· μορφὴν δὲ καλεῖ οὐ τὸ φαινόμενον μόνον τοῦ ἀνθρώπου, ἀλλὰ πᾶσαν τὴν ἀνθρώπου φύσιν· ὥσπερ γὰρ ἡ τοῦ Θεοῦ μορφὴ, τοῦ Θεοῦ τὴν οὐσίαν σημαίνει, ἀνείδεον γὰρ τὸ θεῖον καὶ ἀσχημάτιστον, καὶ οὐδεὶς ἂν εἴπῃ μὴ παραπαίων, μορφὴν ἔχειν, καὶ μελῶν διαίρεσιν, τὸν ἀσώματον καὶ ἀσύν θετον,","english":"7. That the incarnation of God is full of love for humanity. But since these things, and the countless other forms of the divine dispensation, hard even to describe, benefited only a few, while the rest of humanity lay in an incurable condition, then indeed, then comes the great and ineffable mystery of the dispensation: for the very Word of God, the creator of all creation, the uncontainable, the uncircumscribable, the unchangeable, the fountain of life, the light from the light, the living image of the Father, the radiance of the glory, the express image of the person, takes up human nature, and renews his own image that had been corrupted by sin, and restores the statue that had been made old by the son of wickedness, and shows it more gracious than the first—not having fashioned it from the earth as he did of old, but himself having deigned to become it; not changing the divine nature into a human one, but joining the human nature to the divine. For remaining what he was, he took what he was not; and the blessed Paul teaches us this, crying out: \"Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant.\" From these things it is evident that the form of God, remaining what it was, took the form of a servant. And he calls \"form\" not merely the appearance of the man, but the whole nature of the man; for just as the form of God signifies the essence of God—for the divine is without form and without shape, and no one, unless he were deranged, would say that the incorporeal and incomposite has a form and a division of members—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"οὕτως ἡ τοῦ δούλου μορφὴ, οὐ τὸ ὁρώμενον τοῦτο μόνον, ἀλλὰ πᾶσαν τοῦ ἀνθρώπου δηλοῖ τὴν οὐσίαν.\n\nΘʹ. Ἔλεγχος τῆς τῶν αἱρετικῶν ἀσεβείας. Τινὲς δὲ τῶν τἀναντία φρονούντων τῆς εὐσεβείας, ἐπειδὴ τοῖς ἀποστολικοῖς ῥητοῖς πειρῶνται κατα τοξεύειν ἀληθείας τὰ δόγματα, Ἄρειος μὲν καὶ Εὐ νόμιος ἄψυχον ἄνθρωπον ἀνειλῆφθαι παρὰ τοῦ Θεοῦ Λόγου διαβεβαιούμενοι, Ἀπολινάριος δὲ ἔμψυχον, νοῦ δὲ ἐστερημένον, οὐκ οἶδ' ὅ τι νοῶν τὴν ἀνθρω πείαν ψυχήν· Μαρκίων δὲ καὶ Μάνης, καὶ ἡ λοιπὴ τῆς ἀσεβείας ἐκείνη συμμορία, τὸ τῆς οἰκονομίας ἄπαν ὁμοῦ ἀρνεῖται μυστήριον. Καὶ τὴν μὲν ἄῤῥητον τῆς ἁγίας Παρθένου σύλληψίν τε καὶ κύησιν, μῦθον εἶναι καὶ πλάσμα νομίζουσι· φαντασίᾳ δὲ σώματος τὴν θεότητα συγκαλυφθῆναι διαγορεύουσι, καὶ τούτῳ τῷ τρόπῳ τοῖς ἀνθρώποις ἄνθρωπον ἀνα φανῆναι. Ἀναγκαῖον τῶν ἀποστολικῶν ῥητῶν σαφῆ τῆς διανοίας παραστῆσαι τοῖς εὐσεβέσιν, «ὃς ἐν μορφῇ Θεοῦ, φησὶν, ὑπάρχων, οὐχ ἁρπαγμὸν ἡγή σατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος.» Ταῦτα τῶν προειρημένων αἱρετικῶν ἕκαστος οἰκειούμενος, τῶν βδελυρῶν δογμάτων κατασκευάζει τὸ ψεῦδος. Ἄρειος μὲν καὶ Εὐνόμιος καὶ Ἀπολινάριος καὶ οἱ κατὰ τούτους, τὴν τοῦ δούλου μορφὴν καὶ τὸ σχῆμα καὶ τὸ ὁμοίωμα τοῦ ἀνθρώπου, τὸ φαινόμενον τῆς ἡμε τέρας φύσεως σημαίνειν διαγορεύοντες· οἱ δὲ τῆς μυσαρωτέρας φάλαγγος, τὸ σχῆμα καὶ τὸ ὁμοίωμα εἰς σκιάν τινα καὶ εἰκόνα καὶ φαντασίαν σώματι ἐοικυῖαν λαμβάνοντες. Ιʹ.","english":"Thus the form of the servant reveals not only this visible thing, but the whole essence of the human being.\n\n9. Refutation of the impiety of the heretics. But some of those who think contrary to piety, since they attempt to shoot their doctrines against the truth with the apostolic sayings, Arius and Eunomius, asserting that an ensoulless human being was assumed by God the Word, and Apollinarius, that one ensouled but deprived of mind—I know not what he understood by the human soul—while Marcion and Mani, and that whole rabble of impiety, deny together the entire mystery of the dispensation. And they consider the ineffable conception and pregnancy of the holy Virgin to be a myth and a fiction; and they declare that the divinity was concealed by a phantom of a body, and that in this way a human being appeared to human beings. It is necessary to set before the pious the clear meaning of the apostolic sayings: \"Who, being in the form of God,\" he says, \"did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant, being made in the likeness of human beings, and found in fashion as a human being.\" Each of the aforementioned heretics, appropriating these words, constructs the falsehood of his abominable doctrines. Arius and Eunomius and Apollinarius and those of their kind, declaring that the form of the servant and the fashion and the likeness of the human being signify what is apparent of our nature; while those of the more polluted faction take the fashion and the likeness as a kind of shadow and image and phantom resembling a body. 10.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Ἑρμηνεία τοῦ, «ὃς ἐν μορφῇ Θεοῦ ὑπάρχων.» Φρενοβλάβειαν δὲ τὴν ἀμφοτέρων παραυτίκα ἡμεῖς διελέγξομεν· μορφὴν γὰρ δούλου τὴν οὐσίαν, ὡς ἀπεδείξαμεν, προσαγορεύει τοῦ δούλου· εἰ γὰρ ἡ τοῦ Θεοῦ μορφὴ τὴν οὐσίαν δηλοῖ τοῦ Θεοῦ, εὔδηλον ὡς καὶ ἡ τοῦ δούλου τῆς οὐσίας ἐστὶ τοῦ δούλου ση μαντική· τὸ δὲ, «ἐν ὁμοιώματι τοῦ ἀνθρώπου γενόμε νος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος,» οὐχ ὡς τῆς φύσεως ὀνόματα τέθεικεν ὁ Ἀπόστολος, ἀλλὰ τῆς ἐνεργείας· ἐπειδὴ γὰρ ὁ Δεσπότης Χριστὸς τὴν ἡμετέραν ἔχων φύσιν, τὴν ἡμετέραν οὐ κατεδέξατο πονηρίαν, ἀλλ' ἁπάσης ἐλεύθερος, ὡς ὁ προφήτης βοᾷ, ὅτι «ἀνομίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ·» καὶ ὁ τῆς ἐρήμου πολίτης Ἰωάννης συμμαρτυρεῖ λέγων· «Ἴδε ὁ ἀμνὸς ὁ αἴρων τοῦ κόσμου τὴν ἁμαρτίαν·» ὁ μακάριος Παῦλος ἐν ὁμοιώματι ἀνθρώπου αὐτὸν ἀναγκαίως ἔφη γενέσθαι, καὶ σχήματι εὑρεθῆναι ὡς ἄνθρωπον, τῆς πονηρᾶς ἐνεργείας τῶν ἀνθρώπων ἀπηλλαγμένον. Διὸ καὶ ἑτέρωθι ἔλεγε· «Τὸ γὰρ ἀδύνατον τοῦ νό μου ἐν ᾧ ἠσθένει διὰ τῆς σαρκὸς, ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας, ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, καὶ περὶ ἁμαρτίας, κατέκρινε τὴν ἁμαρτίαν ἐν σαρκὶ, ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα.» Ὁρᾶτε πῶς διὰ τούτων ἐκείνων λύει τὴν ἀσά φειαν. «Ὁ Θεὸς, φησὶ, τὸν ἑαυτοῦ Υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας·» οὐχ ἁπλῶς εἶπεν, ἐν ὁμοιώματι σαρκὸς, διαλύων τῶν ἀσεβῶν δογμάτων τὴν βλασφημίαν· προγινώσκει γὰρ ἅπαντα ἡ χάρις τοῦ Πνεύματος·","english":"Interpretation of “who, being in the form of God.” But we shall straightway refute the madness of both. For “the form of a servant,” as we have demonstrated, names the essence of the servant; for if the form of God declares the essence of God, it is evident that the form of a servant is also indicative of the essence of the servant. But the phrases “being made in the likeness of man, and found in fashion as a man,” the Apostle has set down not as names of nature but of activity. For since the Master Christ, having our nature, did not accept our wickedness, but was free from all of it, as the prophet cries out, that “he did no lawlessness, neither was guile found in his mouth”; and John, the citizen of the desert, bears witness, saying, “Behold the Lamb, who takes away the sin of the world”; the blessed Paul necessarily said that he was made in the likeness of man, and was found in fashion as a man, being separated from the wicked activity of men. Therefore also elsewhere he said: “For what the law could not do, in that it was weak through the flesh, God, having sent his own Son in the likeness of sinful flesh, and concerning sin, condemned sin in the flesh, so that the righteousness of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.” You see how through these words he dissolves the impiety of those men. “God,” he says, “having sent his own Son in the likeness of sinful flesh”; he did not say simply “in the likeness of flesh,” dissolving the blasphemy of the impious doctrines; for the grace of the Spirit foreknows all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"ἀλλ', «ἐν ὁμοιώματι σαρκὸς ἁμαρτίας,» ἵνα μάθωμεν ὡς τὸ «ὁμοίωμα,» διὰ τὸ πάσης ἁμαρ τίας ἀπηλλάχθαι τὸν ἡμέτερον Σωτῆρα, τέθεικεν· ἄνθρωπος γὰρ γενόμενος τὴν φύσιν, κατὰ τὴν ἁμαρτίαν γέγονεν ἄνθρωπος· διὸ ἐν ὁμοιώματι σαρκὸς ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί· ἀνθρωπείαν μὲν φύσιν ἀναλαβὼν, τῆς δὲ τυραννούσης ἐν τοῖς ἀνθρώποις ἁμαρτίας τὸν ζυγὸν μὴ δεξά μενος, ἀλλὰ πᾶσαν ταύτης ἀποῤῥίψας τὴν δεσπο τείαν, καὶ δείξας, ὡς δυνατὸν ἐν ἀνθρωπείᾳ φύσει τῶν τῆς\n\nἁμαρτίας περιγενέσθαι βελῶν· οὕτως κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκὶ, τὸ ἀσθενὲς αὐτῆς ἐλέγξας, καὶ τὴν τυραννίδα παύσας, καὶ νικᾷν οὕτω τοὺς ἀνθρώπους διδάξας· διὸ ἐπήγαγεν ὁ μακάριος Παῦλος, Ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα τοῦ νόμου περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα. Οὐκοῦν ἐδικαιώθημεν, τῆς ἁμαρτίας ἐν σαρκὶ κατακριθείσης· κατέκρινε δὲ ἐν σαρκὶ τὴν ἁμαρτίαν, ἐν ὁμοιώματι σαρκὸς ἁμαρτίας γενόμενος ὁ Σωτὴρ ὁ ἡμέτερος· τὴν μὲν ἀνθρωπείαν φύσιν ἀναλαβὼν, τὴν δὲ πάλαι ταύτης δεσπόζουσαν μὴ καταδεξάμενος ἁμαρτίαν. Οὕτως ὁ θεσπέσιος Παῦλος ἐν ὀλίγοις ῥήμασιν ἅπαν τῶν αἱρετικῶν τὸ στίφος διέλυσεν, Ἀρείου μὲν καὶ Εὐνομίου τὴν μανίαν ἐλέγξας, ἐν τῇ τῶν προειρημένων ῥημάτων ἀρχῇ·","english":"But “in the likeness of sinful flesh,” so that we may learn that he used “likeness” because our Savior was wholly free from every sin. For having become man by nature, he became man in relation to sin; therefore in the likeness of sinful flesh he condemned sin in the flesh, having taken up human nature but not accepting the yoke of the sin that tyrannizes over men, but having cast off all its dominion, and having shown that it is possible in human nature to overcome the darts of sin. Thus he condemned sin in the flesh, having exposed its weakness, and having put an end to its tyranny, and having taught men so to conquer. Therefore the blessed Paul added, “that the righteousness of the law might be fulfilled in us who walk not according to the flesh of the law, but according to the spirit.” Accordingly we were justified, since sin was condemned in the flesh. And he condemned sin in the flesh, our Savior having become in the likeness of sinful flesh, taking up the human nature but not receiving the sin that formerly ruled over it. Thus the inspired Paul in a few words dissolved the whole swarm of the heretics, having refuted the madness of Arius and Eunomius at the beginning of the aforementioned words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"«Τοῦτο γὰρ φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών.» Οὐ γὰρ εἶπεν, ἐν μορφῇ Θεοῦ γενόμενος, ἀλλ', «ἐν μορφῇ Θεοῦ ὑπάρχων.» Οὐδὲ εἶπεν Οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα ἑαυτῷ, ἢ ἴσα ἀγγέλοις, ἢ ἴσα τῇ κτίσει, ἀλλ' ἴσα, ἔφη, Θεῷ τῷ Πατρὶ, τῷ γεννήσαντι, ἀνάρχῳ, τῷ ἀγεννήτῳ, τῷ ἀπεράντῳ, τῷ τῶν ὅλων Δεσπότῃ. Ἄρειος μὲν οὖν καὶ Εὐνόμιος ἰσχυρὸν ἐντεῦθεν ἐδέξαντο τῆς οἰκείας ἀσεβείας τὸν ἔλεγχον, καὶ Σαβέλλιος δὲ καὶ Μάρκελλος καὶ Φωτεινὸς, οἱ τὰς τρεῖς ὑποστάσεις ἀρνούμενοι, καὶ τὰς τῆς θεότητος συγ χέοντες ἰδιότητας, ἐντεῦθεν βλασφημοῦντες ἐλέγχον ται· ἕτερος γὰρ κατὰ τὴν ὑπόστασιν ὁ ἐν μορφῇ Θεοῦ ὑπάρχων, καὶ ἕτερος ἐκεῖνος οὗ ἐν μορφῇ ὑπάρ χει· καὶ ἄλλος πάλιν ὁ μὴ ἁρπαγμὸν ἡγησάμενος τὸ εἶναι ἴσα Θεῷ, παρ' ἐκεῖνον οὗ ἴσος ὑπάρχει, ἀλλ' οὐχ ἥρπασεν τὴν πρὸς αὐτὸν ἰσότητα. Πρὸς δὲ τού τοις καὶ ὁ ψευδώνυμος Παῦλος, ὁ τὴν μὲν πρὸ αἰώνων γέννησιν τοῦ Σωτῆρος ἀρνούμενος, Ἰουδαϊκῷ δὲ κεχρημένος φρονήματι, καὶ τὴν ἐκ Παρθένου μό νην ὁμολογῶν, ἐκ τῶν αὐτῶν τούτων λόγων, τὴν ἀξίαν τῆς ἀσεβείας αἰσχύνην καρποῦται· διδάσκεται γὰρ ὑπὸ τοῦ θείου Παύλου τὸν λαβόντα Θεὸν Λόγον, καὶ τὴν ἀνθρωπείαν φύσιν τὴν ληφθεῖσαν, τὴν προϋπάρχουσαν μορφὴν τοῦ Θεοῦ, καὶ ἐν τῷ τέλει τῶν αἰώνων προσληφθεῖσαν ἀπ' ἐκείνης δούλου μορφήν.","english":"For let this be thought in you, which also was in Christ Jesus, who, existing in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant. For he did not say, \"having become in the form of God,\" but \"existing in the form of God.\" Nor did he say, \"He did not consider it robbery to be equal with himself,\" or equal with angels, or equal with creation, but \"equal,\" he says, \"with God the Father, who begot him, who is without beginning, who is unbegotten, who is infinite, who is the Master of all things.\" Arius, then, and Eunomius received from this a strong refutation of their own impiety, and Sabellius and Marcellus and Photinus, who deny the three hypostases and confuse the properties of the Godhead, are refuted from this as blaspheming. For one is the one existing in the form of God according to hypostasis, and another is he in whose form he exists; and again another is the one who did not consider it robbery to be equal with God, beside that one with whom he exists as equal, but did not seize equality with him. In addition to these, the falsely named Paul also, who denies the generation of the Savior before the ages and has used a Jewish mindset, and confesses only the birth from the Virgin, from these very words reaps the shame of the worth of his impiety. For he is taught by the divine Paul that the one who took [the form of a servant] is God the Word, and the human nature that was taken, the pre-existing form of God, and at the end of the ages the form of a servant assumed from that nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Διδά σκεται δὲ πάλιν Ἀπολινάριος σὺν Ἀρείῳ καὶ Εὐνομίῳ, ὡς οὐχ ὁ Θεὸς Λόγος ὁ ἄτρεπτος, εἰς σαρκὸς φύσιν ἐτράπη, ἀλλὰ τὴν ἡμετέραν ἀναλαβὼν οὐσίαν, τὴν ἡμετέραν ἐπραγματεύσατο σωτηρίαν. Ἀπεδείξαμεν δὲ, δι' ὧν εἰρήκαμεν, μορφὴν δούλου τὴν τοῦ ἀνθρώπου προσαγορευομένην οὐσίαν· εἰ γὰρ ἡ μορφὴ τοῦ Θεοῦ, οὐσία τοῦ Θεοῦ· ἀμόρφωτον γὰρ καὶ ἀνείδεον τὸ Θεῖον· ἁπλοῦν δὲ καὶ ἀσύνθετον καὶ ἀσχημάτιστον, καὶ ἡ τοῦ δούλου μορφὴ δηλονότι οὐσία δού λου εἰκότως ἂν νοηθείη· οὐσία δὲ δούλου, τουτέστιν ἀνθρώπου, οὐ τὸ φαινόμενον σῶμα μόνον, ἀλλὰ πᾶσα τοῦ ἀνθρώπου ἡ φύσις παρὰ τοῖς σωφρονοῦσιν νενόμισται. Πρὸς δὲ τούτοις οἱ πρωτοστάται τῆς ἀσεβείας, καὶ πρῶτοι τὴν βλασφημίαν κατὰ τῆς εὐσεβείας βλαστήσαντες, καὶ Χριστιανῶν μὲν ὄνομα ἑαυτοῖς ἐπιθέντες, πᾶσαν δὲ τὴν πολύθεον τῶν εἰδώλων πλά νην ὑπερακοντίσαντες, Μαρκίων, φημὶ, καὶ Μάνης, καὶ οἱ τῆς λοιμικῆς αὐτῶν καθέδρας μύσται καὶ γεί τονες, δι' αὐτῶν τούτων τῶν ῥημάτων τὴν οἰκείαν παραπληξίαν μανθάνουσι· τὴν κατὰ σάρκα γὰρ τοῦ Κυρίου γέννησίν τε καὶ ἐνανθρώπησιν οὐ δεχόμενοι, ἀκούουσι τοῦ θειοτάτου Παύλου διδάσκοντος, ὡς ἡ τοῦ Θεοῦ μορφὴ ἔλαβε τὴν τοῦ δούλου μορφήν· ἡ δὲ τοῦ δούλου μορφὴ οὐ φαντασία τις ἦν, οὐδὲ σκιὰ, οὐδὲ ἀέριον ἴνδαλμα, οὐδ' ἄλλο τι τῶν τοιούτων προσαγορεύεται, ἀλλ' ἡ τοῦ δούλου φύσις. Εἰ δὲ τὰ ἐπαγόμενα ἡμῖν προβάλλοιντο, «ἐν ὁμοιώ ματι ἀνθρώπου γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος,» καὶ τὸ ἐν τῇ πρὸς Ῥωμαίους, «ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, «πρῶτον αὐτῶν τὴν ἄνοιαν διελέγξωμεν·","english":"But Apollinaris is also taught again, along with Arius and Eunomius, that it was not the immutable God the Word who was turned into the nature of flesh, but that having taken up our essence, he worked out our salvation. And we have demonstrated through what we have said that the form of a servant is the essence of man so-called; for if the form of God is the essence of God—for the Divine is without form and without shape, simple and uncompounded and unformed—then the form of the servant would reasonably be understood as the essence of a servant; and the essence of a servant, that is, of a man, is considered by the sober-minded to be not only the visible body, but the whole nature of man. In addition to these, the leaders of impiety, and the first to sprout blasphemy against piety, who put the name of Christians upon themselves but surpassed all the polytheistic error of idols—Marcion, I say, and Mani, and the initiates and neighbors of their pestilential seat—learn their own madness through these very words; for not accepting the Lord's birth according to the flesh and his becoming man, they hear the most divine Paul teaching that the form of God took the form of a servant; and the form of a servant was not a fantasy, nor a shadow, nor an airy phantom, nor is it called any other such thing, but the nature of a servant. But if they should put forward against us the things that are brought in, \"being made in the likeness of men, and found in fashion as a man,\" and the passage in Romans, \"in the likeness of sinful flesh,\" let us first refute their folly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"εἰ γὰρ τὸ, «ἐν ὁμοιώματι ἀν θρώπου, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος,»\n\nφαντασίαν τινὰ ἀνθρωπείαν δηλοῖ, ἡ δὲ μορφὴ τοῦ δού λου, φύσις ἀνθρώπου· ἐναντία τίθησιν ὁ Ἀπόστολος· εἰ δὲ οὐκ ἐναντία τοῦ Ἀποστόλου τὰ ῥήματα, μά θωμεν ὡς ἡ τοῦ δούλου μορφὴ, οὐσία δούλου τυγχά νει. Τὸ δὲ ἐν ὁμοιώματι ἀνθρώπων γενέσθαι, καὶ σχήματι εὑρεθῆναι ὡς ἄνθρωπον, οὕτως νοήσομεν, ὅτι ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς τὴν ἡμετέραν ἔχων φύσιν, οὐ κατὰ πάντα ἴσος ἡμῖν ἐτύγχανεν· ἐγεννήθη μὲν γὰρ ἐκ γυναικὸς καὶ αὐτὸς, ἀλλ' οὐχ ὁμοίως ἡμῖν· ἐκ παρθενικῆς γὰρ ἐβλάστησε μήτρας· καὶ τέλειος μὲν ἄνθρωπος ἦν ὡς ἡμεῖς· εἶχε δὲ πλέον ἡμῖν τοῦ Θεοῦ Λόγου τὴν ἐνοίκησίν τε καὶ ἕνωσιν· καὶ σάρκα μὲν εἶχεν ἔμψυχόν τε καὶ λογι κὴν ὡς ἡμεῖς, τῶν δὲ τῆς ἁμαρτίας οὐκ ἠνέσχετο κινημάτων ὥσπερ ἡμεῖς, ἀλλ' ἐν σώματι ὑφ' ἁμαρ τίας πολεμουμένῳ, τὴν τῆς ἁμαρτίας τυραννίδα κατέλυσε· διὰ τοῦτο ἐν ὁμοιώματι ἀνθρώπου γενό μενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος, ἑαυτὸν ἐταπείνωσεν, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· καὶ αὐτὸ δὲ τὸ ὄνομα τῆς ταπει νώσεως δηλοῖ τὴν τῆς ταπεινῆς ἀνάληψιν φύσεως. Ἄλλως τε περὶ τοῦ ἐν μορφῇ Θεοῦ ὑπάρχοντος δια λεγόμενος, ἐπήγαγεν· «Ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος,» διδάσκων ὅτι ὁ ἀσώματος Θεοῦ Λόγος ὡς ἄνθρωπος ὤφθη, φύσιν ἀνθρωπείαν ἀναλαβών·","english":"For if the phrase \"in the likeness of a man, and found in fashion as a man\" indicates some human appearance, but the form of a servant is the nature of a man, the Apostle sets these in opposition. But if the words are not opposed to the Apostle, let us learn that the form of a servant is a servant's essence. And the phrase \"to be made in the likeness of men, and to be found in fashion as a man\" we shall understand thus: that our Lord Jesus Christ, having our nature, was not in all respects equal to us. For he too was born of a woman, but not as we are; for he sprang from a virgin womb. And he was a perfect man as we are, but he had more than we do: the indwelling and union of the Word of God. And he had flesh, ensouled and rational, as we do, but he did not admit the motions of sin as we do, but in a body warred against by sin he destroyed the tyranny of sin. For this reason, having been made in the likeness of a man and found in fashion as a man, he humbled himself, becoming obedient unto death, even the death of the cross. And the very name of humiliation declares the assumption of a humble nature. Moreover, when speaking of him who existed in the form of God, he added, \"Having been made in the likeness of men, and found in fashion as a man,\" teaching that the incorporeal Word of God appeared as a man, having taken up a human nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"διὸ καὶ τὸ «ὡς ἄνθρωπος» τέθεικεν, ἵνα μὴ τροπήν τινα γεγενῆσθαι νομίσωμεν τοῦ ἀοράτου Θεοῦ, ἀλλὰ πιστεύσωμεν ὅτι σάρκα λαβὼν ἔμψυχόν τε καὶ λογικὴν, Θεὸς ὢν ἐν ὁμοιώματι ἀνθρώπου ἐγένετο, καὶ σχήματι εὑρέθη ὡς ἄνθρωπος· οὕτως ὁ μέγας τῆς εὐσεβείας προαγωνιστὴς, ὁ μακάριος λέγω Παῦλος, τὰ ποικίλα καὶ διάφορα τῶν αἱρετικῶν κατέλυσε στόματα. Ἀλλ' ἐνταῦθα μὲν ἡμᾶς ὁ Λόγος παρήνεγκε, τὴν τῶν αἱρετικῶν ἐλέγχων ἐμβροντησίαν, καὶ δῆλα ποιῶν τοῖς τροφίμοις τῆς εὐσεβείας τῆς ἀληθείας τὰ δόγματα. Ἀναχωρεῖν οὖν, ὅθεν ἐξέβην, καιρός.\n\nΙΑʹ. Τίνος χάριν τὴν ἀνθρωπίνην φύσιν ὁ Θεὸς ἀνέλαβε Λόγος. Τοίνυν τὴν ἡμετέραν φύσιν ὁ Ποιητὴς οἰκτείρας ὑπὸ τοῦ Πονηροῦ πολεμουμένην, καὶ τοῖς πικροῖς τῆς ἁμαρτίας βέλεσι βαλλομένην, καὶ τῷ θανάτῳ παρα πεμπομένην, ἐπαμύνει τῇ εἰκόνι, καὶ τοὺς πολε μοῦντας καταγωνίζεται, οὐ γυμνῇ τῇ δυνάμει χρη σάμενος τῇ θεότητι, οὐδὲ τῇ ἐξουσίᾳ τῆς βασιλείας καταπλήξας τοὺς ἀντιπάλους, οὐκ ἀγγέλους στρατεύ σας, οὐδὲ τοὺς ἀρχαγγέλους εἰς συμμαχίαν λαβὼν, οὐδὲ κεραυνοὺς ἢ πρηστῆρας κατὰ τῶν ἐναντίων ὁπλίσας, οὐδὲ μετὰ τῶν χερουβὶμ φανεὶς ἐπὶ τῆς ἠπείρου καὶ τῶν ἡμετέρων ἀντιδίκων δικαστικῶς καταψηφισάμενος [ξοδ. μενδοσε καταψησάμενος], ἀλλ' εἷς τῶν ὑπευθύνων καὶ πολεμουμένων γινόμε νος, καὶ κατακρύψας τὸ μεγαλοπρεπὲς τῆς θεότητος τῇ εὐτελείᾳ τῆς ἀνθρωπότητος, καὶ τὸν ὁρώμενον ἄνθρωπον εἰς πάλην ἀλείψας, καὶ νικήσαντα στεφανώσας·","english":"Therefore he also set down \"as a man,\" so that we should not think that some change had taken place in the invisible God, but should believe that, having taken flesh endowed with soul and reason, being God, he became in the likeness of a man, and was found in fashion as a man. Thus the great champion of piety, I mean the blessed Paul, demolished the various and diverse mouths of the heretics. But here the Word has carried us along, exposing the dullness of the heretics' refutations and making the doctrines of the truth clear to the nurslings of piety. It is time, then, to withdraw to where I digressed.\n\nXI. For what reason God the Word assumed human nature. Therefore the Maker, having pity on our nature, which was warred against by the Evil One and struck by the bitter arrows of sin and handed over to death, comes to the aid of his image and subdues those who war against it—not using his bare power of divinity, nor striking his adversaries with terror by the authority of his kingdom, nor mustering angels, nor taking archangels as allies, nor arming thunderbolts or lightning flashes against the enemy, nor appearing with the cherubim upon the earth and judicially condemning our adversaries, but becoming one of those liable and warred against, and hiding the magnificence of his divinity in the lowliness of his humanity, and anointing the visible man for the contest, and crowning him as victor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":15,"ref":"p15","source":"καὶ παιδόθεν μὲν τὴν ἀρετὴν ἐκδιδάξας, καὶ δικαιοσύνης εἰς ἀκρότατον ἀγαγὼν, ἀήττητον δὲ φυλάξας, καὶ τῶν βελῶν τῆς ἁμαρτίας ἐλεύθερον, συγχωρήσας δὲ ὅμως ὑπὸ θάνατον γενέσθαι, ἵνα τῆς ἁμαρτίας τὴν ἀδικίαν ἐλέγξῃ, καὶ τοῦ θανάτου καταλύσῃ τὸ κράτος. Εἰ γὰρ τῶν ὑπὸ τὴν ἁμαρτίαν γεγενημένων ὁ θάνατος ἐπιτίμιον, ὁ ταύτης ἀπηλλαγμένος παντάπασι, δηλονότι ζωῆς ἀπολαύειν, ἀλλ' οὐ θανάτου, δίκαιος ἦν· τοίνυν ἡττηθεῖσα ἡ ἁμαρτία, καὶ τὸν νικητὴν κατακρίνασα θανάτῳ, καὶ τὴν αὐτὴν ἐξενεγκοῦσα κατὰ τοῦ νενικηκότος ψῆφον, ἣν ἀεὶ κατὰ τῶν ἡττω μένων ἐξέφερεν, ἀδικοῦσα ἑάλω. Μέχρι μὲν γὰρ τοὺς ὑπηκόους τῷ θανάτῳ παρέπεμπεν, ὡς δίκαια ποιοῦσα συνεχωρεῖτο τοῦτο ποιεῖν· ἐπειδὴ δὲ τὸν ἀθῶον καὶ ἀνεύθυνον καὶ στεφάνων καὶ ἀναῤῥήσεων ἄξιον τοῖς αὐτοῖς ἐπιτιμίοις ὑπέβαλλεν, ἀναγκαίως λοιπὸν ὡς ἄδικος τῆς ἐξουσίας ἐκβάλλεται. Καὶ τοῦτο διδάσκων\n\nὁ μακάριος Παῦλος ἔλεγεν· «Τὸ γὰρ ἀδύνατον τοῦ νόμου ἐν ᾧ ἠσθένει διὰ τῆς σαρκὸς, ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας, ἐν ὁμοιώματι σαρκὸς ἁμαρ τίας, καὶ περὶ ἁμαρτίας, κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκὶ, ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα.» Ὃ δὲ λέγει, τοιοῦτό ἐστι· Σκοπὸς, φησὶν, ἦν τῷ νόμῳ δικαιῶσαι τὴν φύσιν τῶν ἀνθρώπων· ἀδυνάτως δὲ εἶχε τοῦτο ποιεῖν, οὐ παρὰ τὴν οἰκείαν ἀσθένειαν, ἀλλὰ διὰ τὴν τῶν ἀκουόντων ῥᾳστώνην· ἐπιῤῥεπῶς γὰρ ἔχοντες περὶ τὴν τῆς σαρκὸς ἡδονὴν, ἔφυγον μὲν τὸ τῶν νομίμων ἐπίπονον, ταῖς δὲ τοῦ σώματος προσεχώρουν ἡδυπαθείαις·","english":"And from childhood he taught virtue and led him to the very height of righteousness, and kept him unconquered and free from the arrows of sin, yet nevertheless allowed him to come under death, so that he might expose the injustice of sin and destroy the power of death. For if death is the penalty for those who have come under sin, then he who was wholly free from it was evidently entitled to enjoy life, not death, and was righteous. Therefore sin, having been defeated and having condemned the victor to death, and having brought forth against the conqueror the same verdict that it always brought forth against the defeated, was caught in wrongdoing. For as long as it sent its subjects to death, it was permitted to do this as though acting justly; but when it subjected to the same penalties the innocent and blameless one, who was worthy of crowns and acclamations, it is necessarily thereafter cast out of its authority as unjust. And teaching this,\n\nthe blessed Paul said: \"For what the law could not do, in that it was weak through the flesh, God, having sent his own Son in the likeness of sinful flesh, and concerning sin, condemned sin in the flesh, so that the righteous requirement of the law might be fulfilled in us who walk not according to the flesh but according to the Spirit.\" What he means is this: The law's aim, he says, was to justify the nature of human beings; but it was unable to do this, not because of its own weakness, but because of the laxity of those who heard it; for being inclined toward the pleasure of the flesh, they fled the toil of the legal ordinances and resorted to the sensual pleasures of the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"διὰ τοῦτο, φησὶν, ὁ τῶν ὅλων Θεὸς τὸν ἑαυτοῦ πέμψας Υἱὸν ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, τουτέστιν ἀνθρωπίνῃ μὲν φύσει, ἁμαρτίας δὲ ἀπηλλαγμένῃ, καὶ περὶ ἁμαρτίας, κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκὶ, ἐλέγξας αὐτῆς τὴν ἀδικίαν, ὅτι τὸν ἀνεύθυνον καὶ ἁμαρτίας ἐλεύθερον τοῖς τῶν ἁμαρτωλῶν ἐπιτιμίοις ὑπέβαλλεν· οὐχ ἵνα δὲ δικαιώσῃ ὃν ἀνέλαβεν ἄνθρωπον, ταῦτα πεποίηκεν, ἀλλ' ἵνα, φησὶ, τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα. Ἐπὶ γὰρ πᾶσαν τὴν φύσιν τῶν ἀνθρώπων ἡ τοῦ Σωτῆρος ἡμῶν εὐεργεσία χωρεῖ· ὅτι καθάπερ τῷ προπάτορι Ἀδὰμ, καὶ τῆς ἀρᾶς ἐκοινωνήσαμεν, καὶ γεγόναμεν ἅπαντες ὑπὸ τὸν θάνατον ὥσπερ ἐκεῖνος, οὕτω τοῦ Σωτῆρος Χριστοῦ καὶ τὴν νίκην οἰκειούμεθα, καὶ τῆς δόξης συμμεθέξομεν, καὶ τῆς βασιλείας συναπολαυσόμεθα. Καὶ τούτων μάρτυς ὁ μακάριος Παῦλος, τῶν τε παλαιῶν καὶ τῶν νέων ἀναμιμνήσκων, καὶ δεικνὺς τῶν προτέρων λύσιν γε γενημένην, τὴν τοῦ Σωτῆρος ἡμῶν δικαιοσύνην.","english":"For this reason, he says, the God of all, having sent his own Son in the likeness of sinful flesh—that is, in human nature, but a nature freed from sin—and concerning sin, condemned sin in the flesh, having exposed its injustice, because it subjected the guiltless and sin-free one to the penalties of sinners. Yet he did this, he says, not in order to justify the man he assumed, but so that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. For the beneficence of our Savior extends to the whole nature of mankind; for just as in our forefather Adam we all shared in the curse and all came under death as he did, so we appropriate to ourselves the victory of our Savior Christ, and we shall share in his glory and together enjoy his kingdom. And the blessed Paul is witness to these things, reminding us of both the old and the new, and showing that the dissolution of the former things has come about through the righteousness of our Savior.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"ΙΒʹ. Ὥσπερ τῶν τοῦ Ἀδὰμ θανάτῳ ἐκοινωνήσαμεν, οὕτω καὶ τῇ τοῦ Κυρίου ζωῇ. «Εἰ γὰρ τῷ τοῦ ἑνὸς, φησὶ, παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ Θεοῦ, καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς πολλοὺς ἐπερίσσευσε.» Καὶ μετὰ βραχέα· «Ἄρα οὖν ὡς δι' ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους τὸ κατάκριμα, οὕτω καὶ δι' ἑνὸς δικαιώματος δικαίωσις ζωῆς· ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀν θρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, οὕτω καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί.» Ταῦτα καὶ ἐν τῇ πρὸς Κορινθίους Ἐπιστολῇ σαφέστερον διδάσκει λέγων· «Ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται.» Ἐξ ὧν εὔδηλον, ὡς ἡμετέρα νίκη τοῦ Σωτῆρος ἡμῶν ἡ νίκη· καὶ γὰρ ἧττα κοινὴ γέγονεν ἡ τοῦ προπάτορος ἡμῶν ἧττα· καὶ δεῖ, καθάπερ ἐκείνῳ τῆς κοινωνίας ἐκοινωνήσαμεν, οὕτως ἡμᾶς συναπολαῦσαι τῶν ἀγαθῶν τῷ ἐξ ἡμῶν μὲν ἀναληφθέντι, ὑπὲρ ἡμῶν δὲ στεφανωθέντι· διὸ καὶ ὁ θεῖος Ἀπόστολος ἔλεγεν, ὅτι «Οὓς προέγνω καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὐ τοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελ φοῖς· οὓς αὐτὸς προώρισε, τούτους καὶ ἐκάλεσε· καὶ οὓς ἐκάλεσε, τούτους καὶ ἐδικαίωσε· καὶ οὓς ἐδικαίωσε, τούτους καὶ ἐδόξασε.» Καὶ ἑτέρωθεν λέγει· «Εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν Θεοῦ, συγκληρονόμοι δὲ Χριστοῦ· εἴπερ καὶ συμπάσχομεν, ἵνα καὶ συνδοξασθῶμεν.» Καὶ ἀλλαχοῦ·","english":"12. Just as we shared in Adam's death, so too in the Lord's life. \"For if,\" he says, \"by the trespass of the one the many died, much more did the grace of God and the gift by grace of the one man Jesus Christ abound to the many.\" And shortly after: \"So then, as through one trespass condemnation came to all men, so also through one act of righteousness came justification of life; for just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one the many will be made righteous.\" He teaches this more clearly also in the Epistle to the Corinthians, saying: \"For just as in Adam all die, so also in Christ all will be made alive.\" From these things it is evident that our Savior's victory is our victory; for the defeat of our forefather has become a common defeat; and it is necessary that, just as we shared in his fellowship, so we should together enjoy the good things with him who was taken up from us and crowned for our sake. Therefore the divine Apostle also said: \"Those whom he foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers; and those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified.\" And elsewhere he says: \"And if children, then heirs—heirs of God and co-heirs with Christ, if indeed we suffer with him, so that we may also be glorified with him.\" And in another place:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"«Εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν.» Ὑπὲρ πάσης τοίνυν τῆς ἡμετέρας φύσεως ὁ τοῦ Θεοῦ Θεὸς Λόγος τὴν ἡμετέραν ἀπαρχὴν ἀνελάβετο, ἵνα διὰ πάσης αὐτὴν ἀρετῆς ἀγαγὼν, εἰς πάλην μὲν προτρέψῃ τὸν ἀνταγωνιστὴν, δείξῃ δὲ τὸν ἀθλητὴν ἀήττητον· καὶ τοῦτον μὲν στεφανώσῃ, ἐκείνου δὲ τὴν ἧτταν κηρύξῃ, καὶ καταθαῤῥεῖν αὐτοῦ πάντας παρασκευάσῃ· διὸ ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔλεγε, νῦν μέν· «Εἶδον τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα·» νῦν δέ· «Ἐὰν μή τις εἰσέλθῃ εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ, καὶ τὸν\n\nἰσχυρὸν δήσῃ, πῶς τὰ σκεύη αὐτοῦ διαρπάσει;» οἰκίαν λέγων τοῦ ἰσχυροῦ τὴν ἀνθρω πείαν φύσιν, ὡς πρὸς ἐκεῖνον αὐτομολήσασαν, καὶ πᾶν τὸ κελευσθὲν ὑπ' ἐκείνου ποιεῖν ἀνασχομένην, καὶ αὐθαίρετον δουλείαν ἐπισπασαμένην. Καὶ ἀλλα χοῦ δὲ, «Θαρσεῖτε, φησὶν, ἐγὼ νενίκηκα τὸν κόσμον.» Καὶ ἑτέρωθεν· «Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου ἐκβληθήσεται ἔξω· κἀγὼ ἐὰν ἀπὸ τῆς γῆς ὑψωθῶ, πάντας ἑλκύσω πρὸς ἐμαυτόν.» Καὶ προϊὼν δὲ τοῦτο λέγει σαφέστερον· ΙΓʹ. Ὅτι κοινὴ τῶν ἀνθρώπων εὐεργεσία ἡ τοῦ Σωτῆρος οἰκονομία. «Περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται·» καὶ αὖθις· «Ἔρχεται ὁ τοῦ κόσμου τού του ἄρχων, καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν·» πάσης γὰρ ἀπηλλαγμένος αἰτίας, οὐδὲν εἶχε τῶν τοῦ διαβόλου σπερμάτων. Διὸ καὶ τὸ τυραννεῖν κατέπαυσεν, καὶ ἐξέβαλεν ἔξω, καὶ ὑπὸ τῶν πάλαι δουλευόντων πα τεῖσθαι πεποίηκε, παρεγγυῶν, καὶ λέγων·","english":"If we endure, we shall also reign with him.\" For on behalf of our whole nature, the God of God, the Word, took up our firstfruits, so that leading it through every virtue, he might summon the adversary to a contest, and show the athlete unconquered; and crown this one, and proclaim that one's defeat, and prepare all to despise him. Therefore in the holy Gospels he said, at one time: \"I saw Satan fall like lightning from heaven\"; and at another: \"Unless one enters the house of the strong man and binds the strong man, how will he plunder his goods?\" He calls the human nature the house of the strong man, as having deserted to him and having endured doing everything commanded by him, and having drawn upon itself a self-chosen slavery. And elsewhere he says, \"Take courage, I have overcome the world.\" And from another place: \"Now is the judgment of this world, now the ruler of this world will be cast out; and I, if I am lifted up from the earth, will draw all to myself.\" And going on he says this more clearly: 13. That the Savior's economy is a common benefaction of men. \"Concerning judgment, that the ruler of this world has been judged\"; and again: \"The ruler of this world is coming, and in me he has nothing\"; for being free from every charge, he had nothing of the devil's seeds. Therefore he also put an end to his tyranny, and cast him out, and made him to be trampled by those who once were slaves, exhorting and saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"«Ἰδοὺ δίδωμι ὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων, καὶ σκορ πίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ Ἐχθροῦ.» Ἵνα δὲ καὶ αὐτὴν ἴδωμεν τὴν πρὸς τὸν διάβολον πά λην, ἔλθωμεν ἐπὶ τὴν ἱστορίαν τῶν Εὐαγγελίων. Ἀνήχθη ὑπὸ τοῦ Πνεύματος Ἰησοῦς εἰς τὴν ἔρημον μετὰ τὸ βάπτισμα, πειρασθῆναι ὑπὸ τοῦ διαβόλου. Ἀνήχθη δὲ οὐχ ὁ Θεὸς Λόγος, ἀλλ' ὁ ἐκ σπέρματος Δαβὶδ ὑπὸ τοῦ Θεοῦ Λόγου ληφθεὶς ναός· οὐ γὰρ τὸν Θεὸν Λόγον εἰς τὴν πρὸς τὸν διάβολον πάλην ἀπήγαγε τὸ Πνεῦμα τὸ ἅγιον, ἀλλ' ὃν ἐν τῇ Παρθένῳ διέπλασε τῷ Θεῷ Λόγῳ ναόν. Ἄσιτος διετέλεσεν ἡμέρας τεσσαράκοντα, καὶ νύκτας ἰσαρίθμους· οὐ γὰρ ἠθέλησεν ὑπερβῆναι τῶν πάλαι νενηστευκότων τὸ μέτρον, ἵνα μὴ φύγῃ τὴν πρὸς αὐτὸν ὁ ἀντίπαλος μάχην, ἵνα μὴ γνωρίσας τὸν κρυπτόμενον, φύγῃ τὴν πρὸς τὸ φαινό μενον πάλην. Τούτου χάριν μετὰ τὸν προειρημένον ἀριθμὸν τῶν ἡμερῶν, τῆς ἀνθρωπείας φύσεως τὸ πάθος ὑποφαίνει, καὶ συγχωρεῖ τῇ πείνῃ χώραν λαβεῖν, λαβὴν ἐκείνῳ διὰ τῆς πείνης διδούς· οὐ γὰρ προσελθεῖν ἐτόλμα, πολλὰ περὶ αὐτὸν θεοπρεπῆ γινόμενα θεωρῶν· καὶ γὰρ ἄγγελοι τεχθέντος ἐχόρευον, ἀνατείλας ἀστὴρ μάγους ἐποδήγησεν εἰς προσκύνησιν τοὺς τῆς αὐτῆς φάλαγγος κορυφαίους, καὶ αὐτὸν ἑώρα πᾶσαν ἐκ παιδὸς μετιόντα δικαιοσύ νην, βδελυττόμενον κακίαν, μυσαττόμενον πονηρίαν· καὶ ταῦτα [ξοδ. ταύτην] κατὰ τὴν εἰς αὐτὸν γεγενη μένην πρόῤῥησιν ὑπὸ τοῦ προφήτου, ὅτι «Πρὶν ἢ γνῶναι αὐτὸν ἀγαθὸν ἢ κακὸν, ἀπειθεῖ πονηρίᾳ τοῦ ἐκλέξασθαι τὸ ἀγαθόν·» ἐβόα δὲ καὶ Ἰωάννης· «Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου.» Πατὴρ ἄνωθεν ἐμαρτύρησεν·","english":"Behold, I give you authority to tread upon serpents and scorpions, and over all the power of the Enemy.\" But so that we may also see the very contest against the devil, let us come to the narrative of the Gospels. Jesus was led up by the Spirit into the wilderness after his baptism, to be tempted by the devil. It was led up, not God the Word, but the temple taken by God the Word from the seed of David; for the Holy Spirit did not lead God the Word away into the contest against the devil, but the temple which God the Word formed in the Virgin. He remained without food for forty days, and nights equal in number; for he did not wish to exceed the measure of those who had fasted long ago, lest the adversary flee the battle against him, lest, recognizing the one who was hidden, he flee the contest against the one who appeared. For this reason, after the aforementioned number of days, he reveals the suffering of human nature, and permits hunger to take its place, giving the other a handle through hunger; for he did not dare to approach, seeing many things done around him that were fitting for God; for angels danced at his birth, a star that rose guided the Magi to worship, the leaders of that same company, and he saw him pursuing all righteousness from childhood, abhorring wickedness, loathing evil; and these things according to the prophecy made concerning him by the prophet, that \"Before he knew good or evil, he disobeys evil, to choose the good\"; and John also cried out: \"Behold the Lamb of God, who takes away the sin of the world.\" The Father testified from above:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":20,"ref":"p20","source":"«Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα.» Τοῦ Πνεύματος ἡ χάρις ἐφοίτησε. Ταῦτα καὶ ὅσα τοιαῦτα τὸν διάβολον καταπλήττοντα προσελθεῖν οὐκ εἴα τῷ τῆς ἡμετέρας φύσεως ἀθλητῇ· ὡς δὲ τῆς πείνης τὴν προσβολὴν ὑπεδέξατο, καὶ τροφῆς αὐτὸν εἶδεν ἀνθρωπίνης δεό μενον, καὶ καρτερεῖν περαιτέρω τῶν παλαιῶν ἀν δρῶν οὐ δυνάμενον, προσέρχεται, λαβὴν οἰόμενος εὑ ρηκέναι μεγίστην, καὶ νικήσειν ῥᾳδίως πιστεύων. ΙΔʹ. Τίνι τρόπῳ κατηγωνίσατο τὸν διάβολον ὁ Δεσπότης Χριστός. Καὶ καθάπερ ἐν τοῖς πολέμοις τὸν πανταχόθεν τῇ πανοπλίᾳ κεκαλυμμένον κατατοξεῦσαί τις ἐθέλων, ὅλον τοῖς ὀφθαλμοῖς περισκοπῶν, πόῤῥωθεν ἐρευνῶν, μέλος γεγυμνωμένον ἐπιζητῶν, ἵνα τὸ βέλος ἐκεῖ ῥί ψας τὸν ἀντίπαλον πλήξῃ, οὕτως ὁ διάβολος πάσῃ δικαιοσύνῃ τὸν Χριστὸν καθωπλισμένον ὁρῶν, καὶ τόπον ζητῶν ἁρμόδιον, ἵνα τὸ βέλος ἐκεῖ ἀκοντίσῃ, ὡς εἶδε τὴν πείναν ἀναφανεῖσαν, προσέρχεται θαρσα λέως ὡς εὑρὼν τὸ ζητούμενον, ὡς τοῦ προπάτορος ἐν αὐτῷ θεωρήσας τὸ πάθος. Καὶ γὰρ ἐκεῖνον διὰ βρώσεως στερήσας τῆς ἀλύπου ζωῆς, ἱδρῶτι καὶ ταλαιπωρίᾳ καὶ θανάτῳ συνέζευξε· προσέρχεται τοίνυν","english":"This is my beloved Son, in whom I have been well pleased.\" The grace of the Spirit came upon him. These words and others like them, striking the devil with dismay, did not allow him to approach the athlete of our nature; but when he had received the assault of hunger, and saw him in need of human food, and unable to hold out beyond the ancient men, he comes near, thinking he had found the greatest hold, and believing he would easily conquer. XIV. In what manner the Lord Christ fought down the devil. And just as in wars, one who wishes to shoot down a man covered on every side with full armor, looking him over with his eyes, searching from afar, seeks out a limb left bare, so that by hurling the arrow there he may strike the adversary, so the devil, seeing Christ armed with all righteousness, and seeking a suitable place where he might hurl his arrow, when he saw hunger appear, comes near boldly, as having found what he sought, as having seen in him the passion of the forefather. For having deprived that one through eating of the painless life, he joined him to sweat and misery and death; he comes near, then,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"λέγων· «Εἰ Υἱὸς εἶ τοῦ Θεοῦ, εἰπὲ ἵνα οἱ λί θοι οὗτοι ἄρτοι γένωνται.» Οὐκ ἂν δὲ τοῦτο πεποίη κεν, εἰ μὴ τὸ πάθος τῆς πείνης ὁ Σωτὴρ κατεδέξατο· καὶ τοῦτο μάθοι τις ἐκ τῶν μετὰ ταῦτα σαφῶς· ὡς γὰρ ἡττήθη παλαίσας, καὶ διὰ τῆς πείρας ἔμαθεν, ὅτι αὐτός ἐστιν ὃν οἱ προφῆται προεκήρυξαν ἅπαντες, οὐδὲ τὴν θέαν αὐτοῦ προσιόντος φέρειν ἐτόλμησεν, ἀλλ' εὐθὺς ἐδραπέτευσεν, νῦν μὲν βοῶν, «Τί ἡμῖν καὶ σοὶ, Υἱὲ τοῦ Θεοῦ; τί ἦλθες πρὸ καιροῦ βασανίσαι ἡμᾶς;» νῦν δὲ, «Οἶδά σε τίς εἶ, ὁ Υἱὸς τοῦ Θεοῦ, ὁρκίζω σε μή με βασανίσῃς.» Οὕτως ἐδεδοίκει, καὶ κριτὴν ὡμολόγει· τότε πρὸ τῆς πείρας οὐ τοιού τοις ἐκέχρητο ῥήμασιν, ἀλλὰ θαῤῥῶν προσῄει λέγων· «Εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται.» Τῆς μὲν γὰρ ἄνωθεν ἐλθούσης φωνῆς ἤκουσα, φησὶ, τοῦτό σε καλεσάσης, ἀπιστῶ δὲ ἕως ἂν λάβω τὴν πεῖραν δι δάσκαλον. Πεῖσόν με διὰ τῶν πραγμάτων, ὡς ὃ κέκλησαι, ἀληθῶς ὑπάρχεις. Ἂν γὰρ τοῦτο μάθω, φεύ ξομαι, καὶ δραπετεύσω, καὶ τὴν πρὸς σὲ παραιτήσομαι πάλην· οἶδα γὰρ ὅσον ἐμοῦ καὶ σοῦ τὸ διάφορον. Δεῖξον τοίνυν τὸ θαῦμα καὶ τὴν θαυματουργίαν, δίδαξον τὸν τοῦ θαύματος ποιητήν· «Εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται.» Τούτων ἀκούσας κρύπτει μὲν τὴν θεότητα, ἐκ δὲ τῆς ἀνθρωπείας διαλέγεται φύσεως· «Οὐκ ἐπ' ἄρτῳ μόνῳ, λέγων, ζήσεται ἄνθρωπος, ἀλλ' ἐν παντὶ ῥή ματι διὰ στόματος ἐκπορευομένῳ Θεοῦ.» Δύναμαι, φησὶν, ἄνευ ἄρτου τραφῆναι. Οὐ μόνον γὰρ ἄρτοις ἡ τῶν ἀνθρώπων συγκροτεῖται ζωὴ, ἀλλὰ ῥῆμα Θεοῦ ἀρκεῖ πᾶσαν τῶν ἀνθρώπων διαθρέψαι τὴν φύσιν·","english":"saying: \"If you are the Son of God, command that these stones become loaves of bread.\" But he would not have done this, had not the Savior accepted the suffering of hunger; and one may learn this clearly from what follows. For when the devil was defeated in the wrestling, and learned through experience that this is the one whom all the prophets had proclaimed beforehand, he did not even dare to endure the sight of him as he approached, but fled at once, now crying out, \"What have we to do with you, Son of God? Why have you come before the time to torment us?\" and now, \"I know who you are, the Son of God; I adjure you, do not torment me.\" So greatly had he feared him, and he acknowledged him as judge; but before the experience he had not used such words, but came forward boldly, saying, \"Command that these stones become loaves of bread.\" For, he says, I heard the voice that came from above, calling you this, but I do not believe it until I take experience as my teacher. Convince me through deeds that you truly are what you have been called. For if I learn this, I will flee and run away, and I will decline the wrestling with you; for I know how great is the difference between me and you. Show, then, the wonder and the working of wonders; teach me the maker of the wonder: \"Command that these stones become loaves of bread.\" Hearing these words, he conceals his divinity and speaks from the human nature: \"Man shall not live by bread alone,\" he says, \"but by every word that proceeds from the mouth of God.\" I am able, he says, to be nourished without bread. For the life of men is not sustained by bread alone, but a word of God suffices to nourish the whole nature of men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"οὕτως ὁ Ἰσραηλιτικὸς διετράφη λαὸς, τεσσαράκοντα ἔτη συλλέγων τὸ μάννα, καὶ θήρας ἀπολαύων ὀρνίθων πεπεδημένης βουλῇ Θεοῦ· καὶ Ἡλίας κόρακας ἑστιά τορας ἔσχε· καὶ Ἐλισαῖος ἀγρίοις λαχάνοις τοὺς θιασώτας διέθρεψε· καὶ τί με δεῖ τὰ παλαιὰ κατα λέγειν; Ἰωάννης οὗτος ὁ ἔναγχος ἐν τῷ Ἰορδάνῃ βαπτίζων, πᾶσάν τε τὴν ἡλικίαν ἐν τῇ ἐρήμῳ διατε λέσας, ἀκρίσι τρέφεται, καὶ μελιττῶν ἀγρίων καρπῷ· οὐδὲν τοίνυν ἀπεικὸς, καὶ ἡμᾶς ἀπὸ Θεοῦ ξένῃ ἑστιαθῆναι τροφῇ, καὶ ἄρτου μὴ δεηθῆναι. Τούτων ἀκούσας ὁ διάβολος, ἤλγησε μὲν ὡς ἡττη θεὶς, οὐκ ἀπηγόρευσε δὲ τὴν νίκην, ἀκούσας ὡς ἄν θρωπος εἴη· διὸ δευτέραν αὐτῷ καὶ τρίτην αὖθις πεῖραν προσάγει, πὴ μὲν λέγων, «Εἰ Υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν ἄνωθεν κάτω·» πὴ δὲ τὰς βασιλείας τῆς οἰκουμένης ὑποδεικνὺς, καὶ ταύτας ἀντιδώσειν ὑπισχνούμενος, εἰ πρότερον παρ' αὐτοῦ τὴν προσκύνησιν λάβοι· ὡς δὲ πάλιν αὐτὸν τῶν παλαιῶν νομί μων ἀνέμνησε, «Γέγραπται, λέγων, Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις,» καὶ ἐδίδαξεν ὅτι οὐκ ἀνέξεται ἑτέρῳ τινὶ τὸ θεῖον γέρας προσενεγκεῖν, καὶ ἑτέρων δὲ ὑπομέμνησε ῥημάτων τοῦ Θεοῦ καὶ διδαγμάτων διαγορευόντων μὴ πειράζειν τὸν τῶν ὅλων Θεὸν, ὁ μὲν ἀπέδρα, τῆς ἥττης τὴν αἰσχύνην οὐ φέρων, καὶ δειλιῶν, καὶ τρέμων, καὶ τῆς τυραννίδος ἐκβληθήσεσθαι προσδοκῶν. Πάντα γὰρ αὐτοῦ κενώσας τὰ βέλη, καὶ πάσας αὐτοῦ τῆς ἀπάτης τὰς πάλας προσενεγκὼν, ἄτρωτον εὗρε καὶ ἀήττητον τὸν ἀθλητήν. Καὶ ὡς τῷ Ἀδὰμ προσελθὼν, οὐχ εὗ ρεν ὃν προσεδόκησεν·","english":"Thus was the Israelite people fed, gathering manna for forty years and enjoying the catch of birds fettered by God's decree; and Elijah had ravens as his hosts; and Elisha fed his company with wild herbs; and why must I recount the ancient things? This John, who recently baptized in the Jordan and spent his whole age in the desert, is fed on locusts and the fruit of wild bees. Nothing, then, is unreasonable in our also being hosted by God with strange food and not needing bread. Having heard these things, the devil was pained as one defeated, yet he did not renounce the victory, having heard that he was a man; therefore he brings a second and again a third trial upon him, now saying, \"If you are the Son of God, cast yourself down from above,\" and now showing him the kingdoms of the world and promising to give them in return if he should first receive worship from him; but when he again reminded him of the ancient laws, saying, \"It is written, You shall worship the Lord your God, and him only shall you serve,\" and taught that the divine honor will not endure to be offered to any other, and reminded him of other words and teachings of God declaring that one must not tempt the God of all things, he fled away, not bearing the shame of defeat, and fearing and trembling and expecting to be cast out of his tyranny. For having emptied all his arrows and brought forward all the wrestlings of his deceit, he found the athlete unwounded and undefeated. And as when he came to Adam, he did not find what he expected;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"ἄγγελοι δὲ τῷ νικητῇ προσιόντες, οἳ πόῤῥωθεν ἑώρων τὴν πάλην, καθάπερ τινὲς ἐρασταὶ διηκόνουν, ἐχόρευον, εὐφήμουν τὸν ἀθλητὴν, ἐστεφάνουν, ἀνεκήρυττον, ἔχαιρον ἐπὶ τῇ τῶν ὁμο δούλων ἀνθρώπων ἐλευθερίᾳ, ἐγάννυντο τοῦ ἀντιπάλου τὴν ἧτταν ὁρῶντες.\n\nΙΕʹ. Ὅτι εἰ νοῦν οὐκ ἀνέλαβεν, οὐδὲν πρὸς ἡμᾶς ἡ κατὰ τοῦ διαβόλου νίκη. Κατὰ τοῦ Ἀπολιναρίου. Ταῦτα τὴν Ἀπολιναρίου ἐλέγχει ματαιολογίαν, ὃς ἀντὶ νοῦ τὸν Θεὸν Λόγον ἐνοικῆσαι λέγει τῇ προσ ληφθείσῃ σαρκί. Εἰ γὰρ νοῦν οὐκ εἶχεν ἀνθρώπινον ἡ ἀναληφθεῖσα φύσις, Θεὸς μὲν ὁ πρὸς τὸν διάβολον ἀγωνισάμενος ἦν, Θεὸς δὲ ὁ τὴν νίκην ἀναδησάμενος· Θεοῦ δὲ νενικηκότος, ἐγὼ μὲν οὐδὲν ἀπωνάμην τῆς\n\nνίκης, ὡς οὐδὲν εἰς ταύτην εἰσενεγκών· ἀλλὰ καὶ τῆς ἐντεῦθεν εὐφροσύνης γεγύμνωμαι, ὡς ἐπὶ τροπαίοις γαυριῶν ἀλλοτρίοις· ὁ δὲ διάβολος αὐχεῖ, καὶ κομπάζει, καὶ μέγα φρονεῖ, καὶ σεμνύνεται, ὡς Θεῷ παλαίσας, καὶ ὑπὸ Θεοῦ ἡττηθείς· μέγα γὰρ αὐτῷ καὶ τὸ ἡττηθῆναι ὑπὸ Θεοῦ· ὅτι εἰ ὁ Θεὸς Λόγος ἦν ἀντὶ νοῦ ἐν τῷ ληφθέντι, καὶ ὁ διάβολος δικαιολογίαις χρήσαιτο ἂν εὐλόγοις, καὶ εἴποι ἂν εἰκότως· Ἐγὼ, Δέσποτα καὶ ποιητὰ τῶν ὅλων, οὐ πρὸς σὲ τὴν μάχην ἀνεδεξάμην· οἶδα γάρ σου τὴν ἀξίαν, ἐπίσταμαι τὴν ἐξουσίαν, γινώσκω τὴν δεσποτείαν. Ὁμολογῶ τὴν δουλείαν, εἰ καὶ ἀποστασίαν νοσῶ· παραχωρῶ δὲ καὶ ἀγγέλοις τῆς νίκης, καὶ πᾶσι τοῖς οὐρανίοις δήμοις, ὧν ποτε καὶ ὁ ταλαίπωρος εἷς ὑπῆρχον ἐγώ·","english":"The angels came to the victor, they who from afar had watched the contest, and like lovers they attended him, they danced, they acclaimed the athlete, they crowned him, they proclaimed him, they rejoiced at the freedom of their fellow-servant men, they exulted seeing the defeat of the adversary.\n\n15. That if he had not taken a mind, the victory over the devil is nothing to us. Against Apollinarius. These things convict the vain babbling of Apollinarius, who says that God the Word dwelt in the assumed flesh in place of a mind. For if the assumed nature did not have a human mind, then it was God who struggled against the devil, and God who bound on the victory; and since God had conquered, I profited nothing from the victory, since I contributed nothing to it; but I have also been stripped of the gladness that comes from it, as one exulting in another's trophies; and the devil boasts and vaunts and is proud and gives himself airs, as having wrestled with God and been defeated by God; for it is a great thing for him even to have been defeated by God. Because if God the Word was in the assumed [flesh] in place of a mind, the devil too would have used reasonable defenses and might have said with good cause: I, Master and Maker of all things, did not undertake the battle against you; for I know your worth, I understand your authority, I recognize your lordship. I acknowledge my servitude, even if I am sick with apostasy; but I yield the victory also to the angels and to all the heavenly hosts, of whom I myself, wretched as I am, was once one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"τὴν δὲ μάχην πρὸς τοῦτον ἀνεδεξάμην, ὃν ἀπὸ πηλοῦ μὲν διέπλασας, κατ' εἰκόνα δὲ σὴν ἐποίησας, καὶ ἐτίμησας τῷ λόγῳ, καὶ παραδείσου πολίτην κατέστησας, καὶ γῆς καὶ θαλάττης δεσπότην ἀπέφηνας· τοῦτον μέχρι τῆς σήμερον ἡμέρας νικῶν, καὶ βάλλων, καὶ τῷ θα νάτῳ παραπέμπων διατελῶ· τοῦτον εἰς τὸ στάδιον ἀγαγὼν, καὶ παλαίειν ἐμοὶ κελεύσας, γενοῦ θεατὴς αὐτὸς καὶ τῶν παλαισμάτων ἀγωνοθέτης· εἰ δὲ βούλει καὶ τὰ παιδοτρίβου ποιεῖν, δίδαξον παλαίειν, ὑπόδειξον αὐτῷ τὰς τῆς νίκης λαβὰς, ἄλειψον ὡς θέλεις, μόνον μὴ συμμαχήσῃς παλαίοντι. Οὐ γὰρ οὕτω θρα σὺς ἐγὼ, καὶ τοῦ φρονεῖν ἐξεστηκὼς, ὡς σοὶ τῷ Ποιητῇ παλαίειν ἐπιχειρῆσαι. Ταῦτα ἂν εἶπεν ὁ διά βολος δικαίως πρὸς τὸν Σωτῆρα Χριστὸν, εἴπερ οὐκ ἄνθρωπος ἦν, ἀλλὰ Θεὸς, ὁ ἀντὶ ἀνθρώπου παλαίων. Εἰ γὰρ νοῦς ἀνθρώπινος οὐκ ἦν ἐν αὐτῷ, Θεὸς ἀντὶ νοῦ ὑπάρχων τὰ τῷ νῷ ἐνήργει προσήκοντα· Θεὸς μὲν ἦν ὁ τῷ σώματι συμπεινάσας, Θεὸς δὲ ὁ διψήσας, καὶ κοπιάσας, καὶ ἄλλα πάντα τὰ ἀνθρώπινα ὑπομεί νας παθήματα. Εἰ δὲ Θεὸς ὁ παλαίσας, καὶ νικήσας, κἀγὼ τοῦ νίκους ἐστέρημαι, Θεὸς δὲ ὁ τὴν δικαιοσύνην ἅπασαν κατορθώσας. Εἴπερ, ὥς φασιν οἱ τῆς Ἀπολιναρίου τερθρείας ὁμολογηταὶ, ἐπειδὴ ἀδύνατον ἦν καὶ ἐν ἀνθρωπίνῳ [νοῒ] πληρῶσαι τῆς δικαιοσύνης τοὺς νόμους, οὐκ ἀνελάβετο τοῦτον ὁ Θεὸς Λόγος. Ιςʹ. Ὅτι οἱ ἁμαρτάνοντες ἀπολογίαν ἔχουσιν, εἰ ὡς ἀσθενῆ τὸν νοῦν οὐκ ἀνέλαβεν ὁ Θεὸς Λόγος. Τοῦτο δὲ λέγοντες, πρῶτον μὲν ἀδυναμίαν προσάπτουσιν οὐ τὴν τυχοῦσαν αὐτῷ τῷ Θεῷ, εἴπερ, ὥς φασιν, οὐχ οἷόν τε ἦν τοῦ νοῦ τοῦ ἀνθρωπίνου συν όντος δικαιῶσαι τὸν ἄνθρωπον.","english":"I undertook the battle against this one whom you molded from clay, made in your image, honored with reason, established as a citizen of paradise, and declared master of earth and sea. Him, to this very day, I continue to conquer, to strike down, and to send to death. Bring him into the arena, command him to wrestle with me; be yourself both spectator and judge of the contest. And if you wish to play the trainer's part as well, teach him to wrestle, show him the grips of victory, anoint him as you will—only do not fight alongside him in the match. For I am not so bold, nor so out of my mind, as to attempt to wrestle with you, the Maker. The devil would rightly say these things to Christ the Savior, if he were not a man but God, wrestling in place of a man. For if a human mind was not in him, but God existed in place of a mind and performed what belongs to a mind, then God was the one who hungered with the body, God the one who thirsted, who grew weary, and who endured all the other human sufferings. But if God is the one who wrestled and conquered, then I too have been deprived of victory, and God is the one who accomplished all righteousness. If indeed, as the devotees of Apollinaris' nonsense claim, because it was impossible to fulfill the laws of righteousness even in a human mind, God the Word did not assume this mind— 16. That those who sin have an excuse, if God the Word did not assume the mind as weak. But in saying this, first they attribute no ordinary weakness to God himself, if indeed, as they claim, it was not possible, with the human mind present, to justify man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":25,"ref":"p25","source":"Ἔπειτα δὲ καὶ πᾶσι τοῖς ἁμαρτάνουσι, καὶ τοὺς θείους νόμους παραβαίνουσιν, ἀπολογίας ὑπανοίγουσι θύραν. Εἴποιεν γὰρ εἰκό τως πρὸς τὸν τῶν ὅλων Θεόν· Οὐκ ἀσύγνωστα, Δέ σποτα, πεπλημμελήκαμεν, οὐδὲ τιμωρίας ἄξια, νοῦν ἡγεμόνα λαβόντες ἀσθενῆ, καὶ φυλάττειν τοὺς σοὺς οὐ δυνάμενον νόμους. Καὶ μαρτυροῦσι πατριάρχαι, καὶ προφῆται, καὶ τῶν θεοφιλῶν ἀνθρώπων τὰ τά γματα, τῶν τε πρὸ τοῦ νόμου, καὶ τῶν μετὰ τὸν νόμον, οἱ ἐν ἀζυγίᾳ, οἱ ἐν ζυγῷ, οἱ ἐν πλούτῳ, οἱ ἐν ἀκτησίᾳ πληρῶσαί σου τὰς ἐντολὰς μὴ δυνηθέντες διὰ τοῦτον· καὶ ταῦτα τῷ παναγίῳ σου Πνεύματι βοηθούμενοι. Καὶ τί δεῖ τὰ πολλὰ λέγειν; Αὐτὸς, ὦ Δέσποτα, ἐν σαρκὶ παραγέγονας, καὶ σάρκα μὲν ἡμετέραν ἀνέλαβες, τὸν δὲ νοῦν ὡς κωλύοντα τῆς ἀρετῆς τὴν κτῆσιν, καὶ τῆς ἁμαρτίας τὴν ἀπάτην ῥᾳδίως ὑποδεχόμενον ἀπέῤῥιψας, καὶ οὐκ ἠνέσχου λαβεῖν· γέγονας δὲ ἀντὶ νοῦ τῇ σαρκὶ, καὶ τῷ τρόπῳ τούτῳ τὴν δικαιοσύνην κατώρθωσας. Τούτῳ τῷ τρόπῳ τὴν ἁμαρτίαν νενίκηκας. Θεὸς γὰρ ὑπάρ χεις, βουλῇ ποιῶν τὸ δοκοῦν, νεύματι μετασκευάζων τὰ πράγματα. Ἡμεῖς δὲ νοῦν ἔχοντες τὸν ἀνθρώπινον, ὃν ἀναλαβεῖν οὐκ ἠθέλησας, ἀναγκαίως ὑπὸ τὴν ἁμαρτίαν τυγχάνομεν, τοῖς σοῖς ἀκολουθῆσαι ἴχνεσιν οὐκ ἰσχύσαντες. Τί γὰρ νοῦς ἀνθρώπινος πρὸς Θεοῦ δυνάμιν καὶ Θεοῦ σοφίαν, καὶ φῶς, καὶ δικαιοσύνην, καὶ ζωὴν, καὶ τὰς ἄλλας ἐνεργείας τῆς σῆς οὐσίας, αἳ καθάπερ ἀκτῖνες καὶ λαμπηδόνες ἐκ τῆς σῆς ἀνίσχουσι","english":"Then he also opens a door of defense to all who sin and transgress the divine laws. For they could reasonably say to the God of all: We have not, O Master, sinned in ways beyond forgiveness, nor in ways deserving of punishment, since we received a weak guiding mind, unable to keep your laws. And the patriarchs bear witness, and the prophets, and the writings of God-loving men, both those before the law and those after the law—those in unmarried life, those in marriage, those in wealth, those in poverty—who were unable to fulfill your commandments because of this mind, and that even though they were aided by your all-holy Spirit. And why need one say much? You yourself, O Master, came in the flesh, and you took our flesh, but the mind, as hindering the acquisition of virtue and easily admitting the deceit of sin, you cast away and did not endure to take; instead of a mind you became to the flesh, and in this way you set righteousness aright. In this way you have conquered sin. For you are God, doing what seems good by counsel, transforming things by a nod. But we, having the human mind, which you did not wish to take, necessarily lie under sin, since we were not strong enough to follow your footsteps. For what is the human mind compared to the power of God and the wisdom of God, and light, and righteousness, and life, and the other energies of your essence, which like rays and gleams rise from your","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"φύσεως; Ταῦτ' ἂν εἰκότως εἴποιεν οἱ τῇ ἁμαρτίᾳ δουλεύειν αἱρούμενοι, εἴπερ ὁ Θεὸς Λόγος ἀληθῶς ἂν συνανέλαβεν ἄνθρωπον, τούτῳ τῷ τρόπῳ μηχανησάμενος τὸ ἀναμάρτητον.\n\nΙΖʹ. Κατασκευὴ, ὅτι εὔλογος ἡ τοῦ νοῦ ἀνθρωπίνου ἀνάληψις. Ἀλλὰ τὴν μὲν ἀδολεσχίαν ἐκείνων καταλίπωμεν ἐπὶ τοῦ παρόντος· ἡμεῖς δὲ ἐπὶ τὴν προκειμένην ὑπόθεσιν ἐπανέλθωμεν, καὶ δείξωμεν τὴν τοῦ Σωτῆρος ἡμῶν οἰκονομίαν ἀναγκαίως γεγενημένην. Ἐπει δὴ γὰρ ἅπας ὁ ἄνθρωπος ἠπατήθη, καὶ ἅπας ὑπὸ τὴν ἁμαρτίαν ἐγένετο, καὶ πρὸ τοῦ σώματος δὲ τὴν ἀπάτην ὁ νοῦς ὑπεδέξατο· ἡ τοῦ νοῦ γὰρ πρότερον συγκατάθεσις τὴν ἁμαρτίαν σκιαγραφεῖ, εἶθ' οὕτως διὰ τῆς ἐνεργείας τὸ σῶμα ταύτην μορφοῖ, εἰκότως ὁ Δεσπότης Χριστὸς τὴν πεπτωκυῖαν φύσιν ἀναστῆσαι βουλόμε νος, πᾶσι χεῖρα ὀρέγει, καὶ κειμένην ἐγείρει τὴν σάρκα, φημὶ, καὶ τὸν νοῦν, ὃς ἐγεγόνει κατ' εἰκόνα τοῦ Κτίσαντος· ἀόρατός τε γάρ ἐστι, καὶ ἀθέατος, ἀνέφικτος τε καὶ ἀκατάληπτος, οὐδ' ἑαυτὸν ἐπιστάμενος, πρὸς δὲ τούτοις καὶ ἀπερίγραφος· εἴπερ εἰς τὴν τῶν λογισμῶν ἀποβλέψαιμεν φαντασίαν, ἡγεμονίᾳ τε καὶ ἐξουσίᾳ τετιμημένος, τέχναις καὶ ἐπιστήμαις κεκοσμημένος, βραχύς τις καὶ νέος δημιουργὸς, ἢ, τό γε ἀληθέστερον εἰπεῖν, τοῦ Δημιουργοῦ μιμητὴς, βασι λεὺς τῆς ὁρωμένης κτίσεως, ἢ βασιλέως εἰκὼν, φόρους συλλέγων ἐκ γῆς, ἐκ θαλάττης, ἐξ ἀέρος, ἐξ ἡλίου καὶ σελήνης καὶ ἀστέρων, ἐξ οὐρανοῦ καὶ νεφῶν, ἐκ προ βάτων καὶ βοῶν καὶ τῶν ἄλλων κτηνῶν, μᾶλλον δὲ πάντας αὐτῶν τοὺς καρποὺς δρεπόμενος· δι' αὐτὸν γὰρ ἐγένετο τὰ ὁρώμενα· Θεὸς γὰρ τούτων ἀπροσδεής.","english":"of nature? Those who choose to be slaves of sin could reasonably say this, if indeed God the Word had truly taken up a man, having contrived sinlessness in this way.\n\n17. An argument that the assumption of the human mind was reasonable. But let us leave their idle talk for the present; let us return to the proposed subject and show that the economy of our Savior came about necessarily. For since every man was deceived, and every man came under sin, and before the body the mind received the deception—for the mind's assent first sketches out sin, and then through action the body gives it form—reasonably the Master Christ, wishing to raise up fallen nature, extends a hand to all, and raises up what lies fallen: the flesh, I say, and the mind, which had been made in the image of the Creator. For it is invisible and unseen, unattainable and incomprehensible, not even knowing itself, and besides these things also uncircumscribed—if we look to the imagination of its reasonings—honored with leadership and authority, adorned with arts and sciences, a small and new craftsman, or, to speak more truly, an imitator of the Craftsman, a king of the visible creation, or an image of a king, collecting tribute from the earth, from the sea, from the air, from the sun and moon and stars, from heaven and the clouds, from sheep and oxen and the other cattle, or rather reaping all their fruits; for the visible things came to be for its sake; for God is in need of none of these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Οὔκουν ἠτίμασε τὸν οὕτω τίμιον, τὸν θεραπείας δεόμενον· οὐδὲ τὸ φθειρόμενον, καὶ νόσῳ καὶ γήρᾳ δουλεῦον καὶ θανάτῳ ἀνέλαβε, τὸ δὲ λογικὸν καὶ ἀθάνατον καὶ κατ' εἰκόνα γεγενημένον ὑπερεῖδε, καὶ ταῦτα κακῶς, ὥς φασι, διακείμενον· ἀλλὰ πᾶσαν τὴν φύσιν παλαιωθεῖσαν ἐνεοποίησε. Καὶ τὸ μὲν αὐτῆς καινὸν ἀπειργάσατο, τὸ δὲ πεπαλαιωμένον καὶ διεφθαρμένον ἀνίατον εἴ ασε; καὶ ταῦτα τιμιώτατον ὑπάρχον, καὶ ἀθανασίᾳ τετιμημένον, καὶ λόγῳ κεκοσμημένον, καὶ τῆς τῶν νοητῶν μοίρας τυγχάνον· τῶν ἀτοπωτάτων γὰρ τὸ μὲν σῶμα τὸ πήλινον, καὶ χοϊκὸν, καὶ πάθεσι συνεζευγμένον, καὶ προσληφθῆναι, καὶ ἀναληφθῆναι, καὶ ἐκ δε ξιῶν τῆς μεγαλωσύνης καθιδρυνθῆναι· τὸν δὲ νοῦν τὸν ἀόρατον, τὸν ἀθάνατον, τὸν ἡγεμόνα τοῦ ζώου, τὸν κατ' εἰκόνα θείαν γεγενημένον, τὸν ἀφθαρσίᾳ τετιμημένον, τὸν τοῦ σώματος ἡνίοχον καὶ κυβερνήτην καὶ μουσικὸν, δι' ὃν οὐκ ἄλογος ἡ ἀνθρωπεία φύσις, ἀλλὰ σοφίας καὶ τέχνης καὶ ἐπιστήμης ἀνάπλεως, τοῦτον ἀπεῤῥίφθαι κάτω, καὶ τῆς τοῦ σώματος μὴ μεταλαγχάνειν τιμῆς· δι' ὃν τὸ σῶμα τῆς λογικῆς ἐγένετο κτίσεως· δι' ὃν νομοθεσίαι, καὶ προφητεῖαι· δι' ὃν ἀγῶνες, καὶ πάλαι, καὶ νίκαι, καὶ ἀναῤῥήσεις, καὶ στέφανοι· δι' ὃν καὶ τὸ σῶμα τὸ συναθλοῦν, ἆθλον τῶν πόνων ἔχει τὴν τῶν οὐρανῶν βασιλείαν· δι' ὃν καὶ αὐτὴ τοῦ Σωτῆρος ἡμῶν ἡ παρουσία γεγένηται, καὶ τὸ τῆς οἰκονομίας ἐπραγματεύθη μυστήριον· οὐ γὰρ ὑπὲρ ἀψύχων ἢ ἀνοήτων τὰ σωτήρια κατεδέξατο πάθη, οὐδ' ὑπὲρ ἀλόγων κτηνῶν ἢ λίθων ψυχῆς ἐστερημένων, ἀλλ' ὑπὲρ ἀνθρώπων ψυχὴν ἀθάνατον ἔνοικον κεκτημένων.","english":"He did not dishonor the one so honored, the one needing care; nor did he take up the corruptible, the one enslaved to disease and old age and death, while overlooking the rational and immortal and made in the image—and that too, as they say, in a bad state—but he made all nature, grown old, new again. And did he make one part of it new, but leave the other, grown old and corrupted, incurable? And that too, though it is the most honored, honored with immortality, adorned with reason, and attaining to the portion of things intelligible. For it is most absurd that the body, made of clay and earthy, yoked to passions, should be both taken up and assumed and seated at the right hand of the majesty, while the mind—the invisible, the immortal, the ruler of the living being, the one made in the divine image, honored with incorruptibility, the charioteer and pilot and musician of the body, through which human nature is not irrational but full of wisdom and art and knowledge—should be cast down and not share in the honor of the body; through which the body came to be of the rational creation; through which are laws and prophecies; through which are contests, and of old, and victories, and resurrections, and crowns; through which the body that strives alongside also has the kingdom of heaven as the prize of its labors; through which the very coming of our Savior came to be, and the mystery of the economy was accomplished. For he did not undergo the saving sufferings for soulless or mindless things, nor for irrational beasts or stones deprived of a soul, but for human beings who have an immortal soul dwelling within them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"ΙΗʹ. Λύσις τῶν αἱρετικῶν προβλημάτων. Ἀλλ' ὁ τὸν ὕθλον προτιμήσας τῆς ἀληθείας Ἀπολινάριος, καὶ τῶν εὐσεβῶν δογμάτων τὴν οἰκείαν προτάξας ἀδολεσχίαν, τὴν μὲν σάρκα τὸν Θεὸν Λόγον ἀνειληφέναι φησὶ, καὶ ταύτῃ καθάπερ τινὶ παραπετάσματι χρήσασθαι· τοῦ δὲ νοῦ μὴ δεηθῆναι, αὐτὸν δὲ ἀντὶ νοῦ γενέσθαι τῷ σώματι. Ἀλλ', ὦ βέλτιστε, εἴποι τις ἂν πρὸς αὐτὸν, οὐδὲ τοῦ σώματος ὁ Θεὸς Λόγος ἔχρῃζεν,\n\nἀπροσδεὴς γάρ· ἠδύνατο δὲ καὶ μόνῳ προστάγματι τὴν ἡμετέραν πραγματεύσασθαι σω τηρίαν· ἀλλ' ἠθέλησεν ἔχειν τινὰ καὶ ἡμᾶς εἰς τὸ κατορθούμενον κοινωνίαν, οὗ χάριν λαβὼν φύσιν τὴν ἡμαρτηκυῖαν, πόνοις αὐτὴν οἰκείοις δικαιώσας, τῶν τε πικρῶν τυράννων ἀπήλλαξεν ἁμαρτίας, καὶ διαβό λου, καὶ θανάτου, καὶ τῶν ἐπουρανίων θρόνων ἠξίωσε, καὶ διὰ τοῦ ληφθέντος παντὶ τῷ γένει τῆς ἐλευθερίας μετέδωκεν· ἀλλ' οὐδὲν τούτων εἰς νοῦν λαβὼν ὁ σοφώτατος τὸν μεγαλοφωνότατον κήρυκα τῆς θεολογίας, τὸν εὐαγγελιστὴν Ἰωάννην, μάρτυρα τῆς οἰκείας ἀνοίας ἔχειν ἡγεῖται· «Ὁ Λόγος γὰρ, φησὶ, σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν·» καὶ ταῦτα σαφῶς εἰδὼς, ὡς πολλαχοῦ τὸ πᾶν ἀπὸ μέρους ἡ θεία Γραφὴ προσαγορεύει, καὶ πὴ μὲν ἀπὸ τῆς ψυχῆς πάντα καλεῖ τὸν ἄνθρωπον, πὴ δὲ ἀπὸ τῆς σαρκὸς ὅλον τὸ ζῶον δηλοῖ· «Πᾶσαι γὰρ αἱ ψυχαὶ, αἱ εἰσελθοῦσαι, φησὶν, ἅμα Ἰακὼβ εἰς Αἴ γυπτον ἑβδομήκοντα πέντε. Εὔδηλον δὲ ὡς οὐκ ἀσώματοι ἦσαν οἱ τοῦ Ἰακὼβ υἱοί τε καὶ ἔκγονοι, ἀλλ' ἀπὸ μέρους τὸ πᾶν ὁ ἱστοριογράφος ἐδήλωσε. Καὶ πάλιν· «Ψυχὴ ἡ ἁμαρτάνουσα, αὐτὴ ἀποθανεῖ ται.» Οὐδεὶς δὲ ἔγνω πώποτε ψυχὴν ἄνευ σώματος ἁμαρτίᾳ περιπεσοῦσαν·","english":"28. Resolution of the heretics' objections. But Apollinaris, who preferred vainglory to the truth and set his own idle talk above the pious doctrines, says that God the Word took up flesh and used it as a kind of curtain, but had no need of a mind, since he himself became a mind for the body. But, my good sir, one might say to him, God the Word had no need even of the body, for he is without need; and he could have accomplished our salvation by his command alone. But he wished that we too might have some fellowship in what was being accomplished; for this reason, taking up the nature that had sinned, and having justified it by his own labors, he freed it from sin and from the bitter tyrants, and from the devil and death, and deemed it worthy of the heavenly thrones, and through the nature he took he imparted freedom to the whole race. But the wisest man, having taken none of these things into his mind, thinks he has as witness of his own folly the most loud-voiced herald of theology, the evangelist John: \"For the Word,\" he says, \"became flesh and dwelt among us.\" And this he knows clearly, that in many places divine Scripture calls the whole by the part, and sometimes calls the whole man from the soul, and sometimes indicates the whole living being from the flesh. \"For all the souls,\" it says, \"that entered with Jacob into Egypt were seventy-five.\" And it is evident that the sons and descendants of Jacob were not bodiless, but the historian indicated the whole by the part. And again: \"The soul that sins, it shall die.\" But no one ever knew a soul without a body falling into sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"καὶ αὖθις, «Οὐ μὴ κατα μείνῃ τὸ Πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις, διὰ τὸ εἶναι αὐτοὺς σάρκα.» Καὶ ὁ προφήτης ἑτέρωθι, «Πᾶσα σὰρξ χοῦς [ιτα ξοδ., νον χόρτος], καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου·» καὶ ὁ μακάριος Δαβὶδ, «Ἐμνήσθη, φησὶν, ὅτι σάρξ εἰσι, πνεῦμα πορευόμενον, καὶ οὐκ ἐπιστρέφον.» Παντὶ δὲ δήπουθεν γνώρι μον, ὡς οὐκ ἄψυχοι ἦσαν οὗτοι ὧν κατηγορεῖ, καὶ οἷς νομοθετεῖ, καὶ ὧν ἑρμηνεύει τὴν φύσιν. Οὐ μόνον δὲ τοὺς κατηγορουμένους [λέγει ἡ Γρα φὴ], ἀλλὰ καὶ τῶν ἐπαινουμένων τοὺς κορυφαίους· καὶ τούτων μάρτυς ὁ μακάριος Παῦλος ἐν τῇ πρὸς Γαλάτας λέγων· «Ὅτε δὲ εὐδόκησεν ὁ Θεὸς ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ ἀποκαλύψαι τὸν Υἱὸν αὐτοῦ ἐν ἐμοὶ, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, ἀλλὰ πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους ἀνῆλθον.» Εἰ δὲ οὐ μόνον ἐπὶ τοῦ σαρκικοῦ φρονήματος καὶ τῆς θνητότητος, τὸ τῆς σαρκὸς φρόνημα λαμβάνεται, ἀλλὰ καὶ ἐπὶ πάσης τῆς τοῦ ἀνθρώπου φύσεως, εὔδηλον ὡς τὸ, «Ὁ Λόγος σὰρξ ἐγένετο,» οὐ τὸ φαινόμενον τοῦ ζώου μόνον, ἀλλ' ὅλον σημαίνει τὸν ἄνθρωπον· οὐδὲ τρο πήν τινα τῆς θείας οὐσίας εἰς σάρκα φησὶ γεγενῆ σθαι, ἀλλὰ τὴν ὑπὸ τοῦ Θεοῦ Λόγου ἀνάληψιν τῆς ἀνθρωπείας κηρύττει φύσεως·","english":"And again, \"My Spirit shall not remain among these men, because they are flesh.\" And the prophet elsewhere, \"All flesh is dust, and all the glory of man is as the flower of grass\"; and the blessed David, \"He remembered,\" he says, \"that they are flesh, a spirit that goes and does not return.\" And it is surely known to everyone that those of whom he accuses, and to whom he gives law, and whose nature he interprets, were not soulless. And Scripture speaks not only of those who are accused, but also of the leaders of those who are praised; and of these the blessed Paul is a witness, saying in Galatians: \"But when God, who set me apart from my mother's womb and called me through his grace, was pleased to reveal his Son in me, immediately I did not consult with flesh and blood, but went up to the apostles who were before me.\" But if the mind of the flesh is understood not only of fleshly thinking and mortality, but also of the whole nature of man, it is evident that \"The Word became flesh\" signifies not only the visible part of the living being, but the whole man; nor does it say that some change of the divine essence into flesh took place, but it proclaims the assumption of human nature by God the Word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":30,"ref":"p30","source":"ὥσπερ γὰρ τὸ, «Χρι στὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα,» οὐ τὴν εἰς κατάραν μεταβολὴν τῆς τῶν ἀγαθῶν πηγῆς αἰνίττεται, ἀλλὰ τὴν δι' αὐτοῦ γενομένην τῆς ἁμαρτίας ἤγουν τῆς κατάρας ἀπαλλαγὴν, καὶ τὸ, «Γενέσθαι ἁμαρτίαν ὑπὲρ ἡμῶν τὸν μὴ γνόντα ἁμαρτίαν,» οὐ τὴν τῆς δικαιοσύνης σημαίνει τροπὴν (ἄτρεπτον γὰρ τὸ Θεῖον, καὶ ἀναλλοίωτον, ὡς διὰ τοῦ προφήτου βοᾷ· «Ἐγώ εἰμι, καὶ οὐκ ἠλλοίωμαι,») ἀλλὰ τὴν τῶν ἡμετέρων ἁμαρτημάτων ἀνάληψιν· «Ἴδε γὰρ, φησὶν, ὁ Ἀμνὸς τοῦ Θεοῦ, ἴδε ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου·» οὕτω τὸ, «Ὁ Λόγος σὰρξ ἐγένετο,» οὐ τὴν ἀλλοίωσιν λέγει τῆς Θεότητος, ἀλλὰ τῆς ἀνθρωπίνης φύσεως ἀνάληψιν· τὴν ἄφατον γὰρ τοῦ Θεοῦ φιλανθρωπίαν ὁ εὐαγγελιστὴς κηρύττων, ὡς ἐδίδαξεν ὡς ὁ ἐν ἀρχῇ ὢν, καὶ Θεὸς ὢν, καὶ πρὸς τὸν Θεὸν ὢν, καὶ οὐ δέποτε μὴ ὢν, ὁ δημιουργήσας πάντα, ὁ τὰ μὴ ὄντα εἰς τὸ εἶναι ποιήσας, ἡ ζωὴ, τὸ φῶς τὸ ἀληθινὸν, τὴν φθαρτὴν ἀνέλαβε φύσιν, καὶ τὰ τῶν ἀνθρώπων ᾠκειώσατο πάθη, τὴν τῶν ἀνθρώπων πραγματευόμενος σωτηρίαν. Καὶ μειζόνως αὐτοῦ δεῖξαι τῆς εὐεργεσίας τὸ μέγεθος ἐθελήσας, οὐ τῆς ψυχῆς ἐμνημόνευσε τῆς ἀθανάτου, ἀλλὰ τῆς σαρκὸς τῆς παθητῆς, τῆς θνη τῆς, τῆς φθειρομένης, τῆς ἐκ πηλοῦ γεγενημένης· καὶ ἀπὸ τοῦ μέρους τὴν πᾶσαν φύσιν ἐδήλωσεν, ὡς μαρτυρεῖ τὰ ἐπαγόμενα· «Ὁ Λόγος γὰρ, φησὶν, σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν.» Ἕτερος δὲ ὁ","english":"For just as the phrase \"Christ redeemed us from the curse of the law, having become a curse for us\" does not hint at a change of the fount of good things into a curse, but at the removal of sin, that is, of the curse, which came about through him, and the phrase \"the one who knew no sin became sin for us\" does not signify a turning of righteousness (for the Divine is unchangeable and immutable, as he cries out through the prophet: \"I am, and I have not changed\"), but the assumption of our sins—\"Behold,\" it says, \"the Lamb of God, behold the one who takes away the sin of the world\"—so too the phrase \"The Word became flesh\" does not speak of a change of the Godhead, but of the assumption of human nature. For the evangelist, proclaiming the ineffable love of God for humanity, as he taught—that the one who was in the beginning, and was God, and was with God, and never was not, the one who made all things, who brought the things that were not into being, the life, the true light—took up the corruptible nature and made his own the passions of men, working out the salvation of men. And wishing to show more greatly the magnitude of his beneficence, he did not mention the immortal soul, but the passible flesh, the mortal, the corruptible, the flesh made from clay; and from the part he indicated the whole nature, as the words that follow testify: \"For the Word,\" it says, \"became flesh and dwelt among us.\" But another","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"κατοικήσας κατὰ τὸν λόγον τῆς φύ σεως, καὶ ἕτερος ὁ ναός. Διὸ καὶ τοῖς Ἰουδαίοις ἔλεγε· «Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.» Λύσις δὲ τοῦ ναοῦ, ψυχῆς καὶ σώμα τος ἡ διάζευξις· θάνατος γάρ ἐστι ψυχῆς ἀπὸ σώ ματος ἀναχώρησις· οὐκοῦν τὴν λύσιν τοῦ ναοῦ ὁ τῆς ψυχῆς ἐργάζεται χωρισμός· εἰ τοίνυν Ἰουδαῖοι τὸν ναὸν ἔλυσαν σταυρῷ καὶ θανάτῳ παραδεδωκότες, λύσις δὲ ναοῦ τῶν συνημμένων ὁ χωρισμὸς, ὁ δὲ Θεὸς Λόγος τοῦτον λυθέντα ἀνέστησε, σαφὲς οἶμαι τοῖς ἔμφροσιν, ὡς οὐκ ἄψυχον οὐδὲ ἄνουν, ἀλλὰ τέλειον ἄνθρωπον ὁ Θεὸς ἀνελάβετο Λόγος· εἰ γὰρ ἀντὶ τῆς ἀθανάτου ψυχῆς, ἐν τῷ ἀναληφθέντι σώματι γέγονεν ὁ Θεὸς Λόγος, εἶπεν ἂν τοῖς Ἰουδαίοις· Λύσατέ με, καὶ ἐν τρισὶν ἡμέραις ἀναστήσομαι· νῦν δὲ διδά σκων, καὶ τοῦ ναοῦ τὸ τηνικαῦτα τὸ θνητὸν, καὶ τὸ δυνατὸν τῆς ἐνοικούσης Θεότητος, «Λύσατε, φησὶ, τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐ τόν·» οὐ γὰρ ἐγὼ, φησὶν, ὑφ' ὑμῶν λυθήσομαι, ἀλλ' ὁ ληφθεὶς ὑπ' ἐμοῦ ναός· καὶ οὗτος δὲ λύεται, ἵνα κρείττονος ἀναστάσεως ἀπολαύσῃ, ἵνα τὴν θνητὴν ἀπόθηται φύσιν, ἵνα τὴν φθορὰν ἀποδύσηται καὶ τὴν ἀφθαρσίαν ἐνδύσηται, ἵνα τοῦ θανάτου καταλύσῃ τὸ κράτος, ἵνα τῶν κεκοιμημένων ἀπαρχὴ γένηται, ἵνα λύσας τῆς φθορᾶς τὰς ὠδῖνας ἀναδειχθῇ τῶν νεκρῶν πρωτότοκος, καὶ διὰ τῆς οἰκείας ἀναστάσεως εὐαγγελίσηται τὴν πάντων ἀνθρώπων ἀνάστασιν.","english":"having dwelt in it according to the principle of nature, and the temple is another. Therefore he also said to the Jews: \"Destroy this temple, and in three days I will raise it up.\" Now the destruction of the temple is the separation of soul and body; for death is the departure of the soul from the body. Therefore the separation of the soul accomplishes the destruction of the temple. If, then, the Jews destroyed the temple by handing it over to the cross and death, and the destruction of the temple is the separation of things joined together, and God the Word raised up this destroyed temple, it is clear, I think, to those of sound mind that God the Word took up not something soulless or mindless, but a perfect human being. For if, instead of the immortal soul, God the Word had become in the body that was taken up, he would have said to the Jews: \"Destroy me, and in three days I will rise.\" But as it is, teaching both the mortal aspect of the temple at that time and the power of the indwelling Godhead, he says: \"Destroy this temple, and in three days I will raise it up.\" For not I, he says, will be destroyed by you, but the temple taken by me; and this too is destroyed, so that it may enjoy a better resurrection, so that it may put off the mortal nature, so that it may strip off corruption and put on incorruption, so that it may abolish the power of death, so that it may become the firstfruits of those who have fallen asleep, so that having loosed the pangs of corruption it may be shown forth as the firstborn from the dead, and through its own resurrection may proclaim the resurrection of all human beings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"ΙΘʹ. Ἀπόδειξις ὅτι ψυχὴν νοερὰν ὁ Θεὸς Λόγος ἔλαβεν. Ὅτι δὲ ταῦτα οὕτως ἔχει, μαρτυρεῖ τῶν ἀποστό λων ὁ κορυφαῖος ἐν ταῖς Πράξεσι λέγων, ὅτι οὐκ ἐγκατελείφθη ἡ ψυχὴ αὐτοῦ εἰς ᾅδου, οὐδὲ ἡ σὰρξ αὐτοῦ οἶδε διαφθοράν. Λύσις τοιγαροῦν τοῦ ναοῦ, ψυχῆς καὶ σώματος χωρισμός· καὶ πάλιν ἀνάστασις, πρὸς τὴν σάρκα τὴν οἰκείαν ἐπάνοδος· εἰ τοίνυν, ὥς φασιν οἱ τῆς αἱρέσεως προστάται, ψυχὰς δύο τῶν ἀν θρώπων ἕκαστος ἔχει, τήν τε ζωτικὴν, καὶ τὴν λογι κὴν, καὶ σὰρξ ἄνευ ψυχῆς οὐκ ἄν ποτε νοηθείη τῆς ζωτικῆς (σῶμα γὰρ, ἀλλ' οὐ σὰρξ, φησὶ, τὸ τοιοῦτον προσαγορεύεται)· Πέτρος δὲ ἔφη, οὐ τὸ σῶμα τοῦ Κυρίου, ἀλλὰ τὴν σάρκα τοῦ Κυρίου μὴ ἰδεῖν διαφθο ρὰν, καὶ τὴν ψυχὴν αὐτοῦ μὴ ἐγκαταλειφθῆναι εἰς ᾅδου· εὔδηλον ὡς τὴν μὲν ζωτικὴν, ἣν οὐκ οἶδ' ὅπως λέγουσιν, εἶχεν ἡ διαφθαρεῖσα σὰρξ, ἧς ἄνευ οὐκ ἂν προσαγορευθείη, ὥς φασι, σάρξ· ἡ δὲ ἀθάνατος καὶ λογικὴ καὶ τοῦ ζώου τὴν ἡγεμονίαν πεπιστευμένη, οὐ κατελείφθη εἰς ᾅδου, ἀλλὰ πρὸς τὴν οἰκείαν ἐπανῆκε σάρκα· καὶ μάτην ἀδολεσχοῦσιν, ἄψυχον ἢ ἄνουν τοῦ Θεοῦ Λόγου τὸν ναὸν προσαγορεύοντες. Ἡμεῖς δὲ Πέτρῳ ἑψόμεθα, καὶ σάρκα κηρύττοντι μὴ δεξαμένην διαφθορὰν, καὶ ψυχὴν μὴ καταλειφθεῖσαν εἰς ᾅδου, ἀλλ' ἐπανελθοῦσαν καὶ τῷ οἰκείῳ σώματι συναφθεῖσαν· πιστεύομεν δὲ καὶ αὐτῷ τῷ Κυρίῳ λέ γοντι· «Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου.» Τῆς γὰρ λύπης τὴν αἴσθησιν τὸ ἐν ἡμῖν λογικὸν ὑπο δέχεται· εἰ δὲ ἀντὶ νοῦ ὁ Θεὸς Λόγος ὑπάρχων, τὰ τοῦ νοῦ κατεδέχετο πάθη, αὐτὸς ἦν ὁ λυπηθεὶς, καὶ φοβηθεὶς, καὶ ἀγνοήσας, καὶ ἀγωνιάσας, καὶ ἀγγε λικῇ συμμαχίᾳ ῥωσθείς·","english":"19. Proof that God the Word took a rational soul. That this is so, the chief of the apostles testifies in the Acts, saying that his soul was not abandoned to Hades, nor did his flesh see corruption. The dissolution of the temple, therefore, is the separation of soul and body; and again the resurrection is the return to his own flesh. If, then, as the leaders of the heresy say, each person has two souls, the vital and the rational, and flesh could never be conceived without a soul—the vital one (for such a thing, they say, is called a body, not flesh)—but Peter said that it was not the body of the Lord but the flesh of the Lord that did not see corruption, and that his soul was not abandoned to Hades; it is evident that the vital soul, which they speak of in some way I do not know, was possessed by the flesh that suffered corruption, without which, as they say, it would not be called flesh; but the immortal and rational soul, entrusted with the governance of the living being, was not abandoned to Hades, but returned to its own flesh. And they babble in vain, calling the temple of God the Word soulless or mindless. But we follow Peter, who proclaims both that the flesh did not receive corruption and that the soul was not abandoned to Hades but returned and was united to its own body. And we believe the Lord himself as well, who says: \"My soul is deeply grieved, even to death.\" For the rational part within us receives the perception of grief; but if God the Word, being in place of a mind, accepted the passions of a mind, he himself was the one who grieved, and feared, and was ignorant, and agonized, and was strengthened by angelic aid.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"εἰ δὲ καὶ ταῦτα φήσουσιν οἱ τῆς Ἀπολιναρίου ματαιολογίας κληρονόμοι, μετὰ Ἀρείου καὶ Εὐνομίου τῶν χριστομάχων ταχθήτωσαν· ὧν γὰρ ἴση ἡ βλασφημία, τούτων μίαν εἶναι τὴν ἑταιρίαν δίκαιον· ἡμεῖς δὲ ἀκούσωμεν τοῦ Κυρίου λέγοντος· «Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν· οὐδεὶς αἴρει αὐτὴν ἀπ' ἐμοῦ.» Ἐκ γὰρ τῶν λόγων τούτων μαθησόμεθα, ὡς ἕτερος μὲν ὁ τιθεὶς, ἕτερον δὲ τὸ τιθέμενον· καὶ Θεὸς μὲν ὁ τιθεὶς καὶ λαμβάνων, ψυχὴ δὲ ἡ τιθεμένη καὶ λαμβανομένη· καὶ Θεὸς μὲν τὴν ἐξουσίαν ἔχων, ψυχὴ δὲ ἡ ὑπὸ τὴν ἐξουσίαν ἐκείνην τεταγμένη.\n\nΚʹ. Ὅτι οἱ προφῆται τελείως τὴν φύσιν ἀναλη φθῆναι θεσπίζουσι. Τούτοις συνῳδὰ καὶ Ἡσαΐας ὁ προφήτης θεσπίζει βοῶν· «Ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται, καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουὴλ,» ὅ ἐστι μεθερμηνευόμενον, κατὰ τὴν τῶν Εὐαγγελίων δι δασκαλίαν, Μεθ' ἡμῶν ὁ Θεός· τὸ δὲ, Μεθ' ἡμῶν ὁ Θεὸς, μετὰ ἀνθρώπων ἑρμηνεύει Θεόν· εἰ τοίνυν τὸ κύημα τῆς Παρθένου ταύτην ἔλαβε τὴν προσηγορίαν, εὔδηλον ὡς ὁ Θεὸς ὁμοῦ καὶ ἄνθρωπος ἦν· τὸ μὲν ὑπάρχων, τὸ δὲ λαβὼν, καθ' ἑκάτερον τέλειος· διὰ μὲν γὰρ τοῦ, «Μεθ' ἡμῶν,» τοῦ ἀνθρώπου τὸ τέλειον δείκνυται· τελείως γὰρ ἡμῶν ἕκαστος ἔχει τοῦ ἀνθρώπου τὴν φύσιν· διὰ δὲ τοῦ, «Θεὸς,» καὶ τῆς προσθήκης τοῦ ἄρθρου, ἡ τοῦ Υἱοῦ θεότης γνωρίζεται· καὶ τούτου διδάσκαλος ὁ μακάριος Παῦλος λέγων· «Ἐν ᾧ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς·» καὶ ὁ θεόληπτος δὲ Λουκᾶς ὁ εὐαγγελιστὴς ἐναργῶς ἡμῖν δείκνυσι τὸν νοῦν τὸν ἀνθρώπινον τοῦ Σωτῆρος Χριστοῦ·","english":"But if the heirs of Apollinaris' vain babblings say these things too, let them be ranked with Arius and Eunomius, the fighters against Christ; for it is just that those whose blasphemy is equal should have one fellowship. But let us hear the Lord saying: \"I have authority to lay down my soul, and I have authority to take it again; no one takes it from me.\" For from these words we shall learn that the one who lays it down is one thing, and what is laid down is another; and that God is the one who lays down and takes, while the soul is what is laid down and taken; and that God is the one who has the authority, while the soul is what is placed under that authority.\n\n20. That the prophets divinely declare that the nature was assumed completely. In harmony with these things, the prophet Isaiah also divinely declares, crying out: \"Behold, the virgin shall conceive in the womb, and shall bear a son, and they shall call his name Emmanuel,\" which, translated according to the teaching of the Gospels, is \"God with us\"; and \"God with us\" interprets God as being with men. If, then, the offspring of the Virgin received this designation, it is evident that he was God and man together—being the one, and having taken the other, perfect in each respect. For by \"with us,\" the perfection of the man is shown; for each of us has completely the nature of man. And by \"God,\" and the addition of the article, the divinity of the Son is made known. And the blessed Paul is the teacher of this, saying: \"In whom dwells all the fullness of the Godhead bodily.\" And Luke, the God-inspired evangelist, clearly shows us the human mind of the Savior Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Isaiah 7:14","text":"The English carries the scriptural phrase “the virgin shall conceive”, which matches Isaiah 7:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":34,"ref":"p34","source":"«Τὸ παιδίον γὰρ, φησὶν, ηὔξανε, καὶ ἐκραταιοῦτο πνεύματι, πληρούμενον σοφίας, καὶ χάρις Θεοῦ ἦν ἐπ' αὐτῷ.» Καὶ μετ' ὀλίγα· «Ἰησοῦς δὲ προέκοπτεν ἡλικίᾳ, καὶ σοφίᾳ, καὶ χάριτι παρὰ Θεῷ καὶ ἀνθρώποις.» Τὸ δὲ σοφίᾳ προκόπτειν, οὐ Θεοῦ τοῦ σοφοῦ, τοῦ ἀπροσδεοῦς, καὶ ἀεὶ τελείου, καὶ μήτε ἐπίδοσιν, μήτε ἐλάττωσιν δεχομένου, ἀλλὰ τοῦ νοῦ τοῦ ἀνθρωπίνου, τοῦ ταῖς ἡλικίαις συμπροϊόντος, καὶ δι δασκαλίας δεομένου, καὶ τέχνης καὶ ἐπιστήμης δεκτικοῦ, καὶ κατὰ βραχὺ τά τε ἀνθρώπινα καὶ τὰ θεῖα γνωρίζοντος. ΚΑʹ. Ἀπόδειξις ἐκ τῆς πρὸς Ἑβραίους Ἐπιστολῆς τῆς τῶν φύσεων διακρίσεως, καὶ τῆς τοῦ Λόγου ἑνώσεως. Σαφέστερον δ' ἄν τις ἐκ τῆς πρὸς Ἑβραίους Ἐπιστολῆς τὴν θείαν φύσιν καὶ τὴν ἀνθρωπείαν κατίδοι, ταῖς ἐνεργείαις μὲν διῃρημένας, τῷ προσώπῳ δὲ συνημμένας, καὶ τὸν ἕνα ὑποδεικνύσας Υἱόν. Οὐχ ἥκιστα δὲ καὶ τῆς Ἐπιστολῆς τὸ προοίμιον, ταύτην ἔχει τὴν διδασκαλίαν. Εἶπε γὰρ ὁ θεσπέσιος Παῦλος· «Ὃς ὢν ἀπαύγασμα τῆς δόξης, καὶ χαρακτὴρ τῆς ὑποστά σεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ.» Καὶ δείξας αὐτὸν ὑπέρχρονον καὶ προαιώνιον (δι' αὐτοῦ γὰρ, φησὶν, καὶ τοὺς αἰῶνας ἐποίησεν), ἐπήγαγεν· «Ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς, τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ διαφορώτερον παρ' αὐτοῖς κεκληρονόμηκεν ὄνομα.» Ἐναντίον δὲ τοῦ γενέσθαι, τὸ εἶναι· ὁ γὰρ ὢν ἀπαύγασμα τῆς δόξης, καὶ χαρακτὴρ τῆς ὑποστάσεως, οὐ γίνεται κρείττων ἀγγέλων, ἀλλ' ἔστιν ἀγγέλων οὐ κρείττων μόνον, ἀλλὰ καὶ Ποιητὴς, καὶ Δεσπότης·","english":"For he says, \"The child grew and became strong in spirit, being filled with wisdom, and the grace of God was upon him.\" And after a little: \"But Jesus advanced in stature and wisdom and grace with God and men.\" But to advance in wisdom is not [the property] of the wise God, who is without need and always perfect and admits neither increase nor diminution, but of the human mind, which advances with the ages and needs teaching and is receptive of craft and knowledge, and little by little comes to know both human and divine things. 21. A demonstration from the Epistle to the Hebrews of the distinction of the natures and the union of the Word. But one might see more clearly from the Epistle to the Hebrews the divine nature and the human nature, divided in their activities but joined in the person, and showing forth the one Son. Not least, the preface of the Epistle also contains this teaching. For the inspired Paul said: \"Who being the radiance of his glory and the express image of his substance, and bearing all things by the word of his power.\" And having shown him to be beyond time and before the ages (for through him, he says, he also made the ages), he added: \"He sat down at the right hand of the Majesty on high, having become as much superior to the angels as he has inherited a more excellent name than they.\" But contrary to \"having become\" is \"being\"; for he who is the radiance of glory and the express image of the substance does not become superior to angels, but is not only superior to angels but also their Maker and Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"εἰ δὲ ἐναντίον τοῦ εἶναι τὸ γενέσθαι, δι' ἐκείνου μὲν τὸν ἀεὶ ὄντα νοήσομεν, διὰ τούτου δὲ τὸ ἐξ ἡμῶν ἀναληφθὲν, καὶ κρεῖττον τῶν ἀγγέλων γεγενημένον, διὰ τὴν πρὸς τὸν ἀνειληφότα ἕνωσιν· πάλιν μετ' ὀλίγα, πρὸς μὲν τὸν Υἱόν φησιν· «Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος, ἡ ῥάβδος τῆς βασιλείας σου· ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.» Ὁ δὲ Θεὸς, καὶ μετὰ τοῦ ἄρθρου προσαγορευθεὶς Θεὸς, καὶ τὸν θρόνον ἔχων εἰς τὸν αἰῶνα τοῦ αἰῶ νος, πῶς ἂν ὑπὸ τοῦ Θεοῦ χρισθείη; Πῶς ἂν χειροτονητὴν λάβοι βασιλείαν, φυσικὴν ἔχων βασιλείαν; «Ὁ θρόνος σου γὰρ, φησὶν, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος.» Οὐκοῦν ἐναντίον τὸ εἶναι βασιλέα τοῦ εἰς βασιλέα χρισθῆναι, διὰ τὸ ἀγαπῆσαι δικαιοσύνην, καὶ μισῆσαι ἀνομίαν. Πόνων γὰρ ἆθλον ἡ τοιαύτη βασιλεία. Οὐκοῦν πάλιν τὸν μὲν Θεὸν, οὗ ὁ θρόνος εἰς αἰῶνα αἰῶνος, τὸν ἀεὶ ὄντα νοήσομεν· τὸν δὲ ὕστερόν ποτε χρισθέντα διὰ τὸ περὶ τὴν ἁμαρτίαν μῖσος, καὶ τὴν ἀγαπηθεῖσαν ὑπ' αὐτοῦ δικαιοσύνην, τὸ ἐξ ἡμῶν ληφθὲν, τὸ ἐκ Δαβὶδ, τὸ ἐξ Ἀβραὰμ, τὸ μετόχους ἔχον, οἷς πλεονεκτεῖ τῷ χρίσματι, ἐν ἑαυτῷ δεξά","english":"But if \"to become\" is contrary to \"to be,\" by the former we will understand the one who always is, and by the latter that which was taken from us and has become better than the angels through its union with the one who took it up. Again, after a little, he says to the Son: \"Your throne, O God, is forever and ever; a scepter of uprightness is the scepter of your kingdom; you have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.\" But God, who is addressed as God with the article, and who has his throne forever and ever—how could he be anointed by God? How could he receive a kingdom by appointment, having a kingdom by nature? For he says, \"Your throne, O God, is forever and ever.\" Therefore being king is contrary to being anointed as king, because he loved righteousness and hated lawlessness. For such a kingdom is the reward of labors. Therefore again, we will understand the God whose throne is forever and ever as the one who always is; and the one who was anointed at a later time, because of his hatred of sin and the righteousness he loved, as that which was taken from us, from David, from Abraham, which has companions whom he surpasses by his anointing, having received in himself","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"μενον πάντα τὰ χαρίσματα τοῦ παναγίου Πνεύμα τος· ἐν ἑκατέρᾳ δὲ φύσει τὸν ἕνα Υἱὸν προσκυνή σωμεν Καὶ αὖθις δὲ ὁ μακάριος Παῦλος τὸν Δαβὶδ καλέ σας εἰς μαρτυρίαν λέγοντα· «Κύριε, τί ἐστιν ἄν θρωπος ὅτι μιμνήσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου ὅτι ἐπισκέπτῃ αὐτόν; Ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους, δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν·» ἐπ ήγαγε· «Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττω μένον βλέπομεν Ἰησοῦν, διὰ τὸ πάθημα τοῦ θανά του, δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι Θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.» Τοῦτο δὲ μάλιστα σαφῶς δείκνυσι τοῦ ἀναληφθέντος ἀνθρώπου τὸ τέλειον· καὶ γάρ φησι· «Τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ;» ἀλλὰ τί ἐστιν ἄνθρωπος, καὶ πᾶσαν ὁμοῦ τὴν φύσιν περιλαβών· καὶ Κύριον μὲν προσαγορεύσας, τὸν ἐνοικήσαντα Θεὸν Λόγον, τὸν τῆς οἰκείας εἰκόνος μνησθέντα, τὸν ἀῤῥήτῳ φιλαν θρωπίᾳ χρησάμενον· ἄνθρωπον δὲ τὸν ἐξ ἡμῶν ἀναληφθέντα ναὸν, ὃν τῇ παρουσίᾳ ἐπεσκέψατο, καὶ ἑαυτῷ συνῆψε, καὶ τῇ ἑνώσει τὴν σωτηρίαν εἰργά σατο· καὶ τοῦτο ἑρμηνεύων ἔφη· «Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου.» Ἀπέθανε δὲ οὐχ ὁ ἀθάνατος Θεὸς Λόγος, ἀλλ' ἡ θνητὴ φύσις. Διὸ καὶ ἠλαττοῦτο βραχύ τι παρ' ἀγγέλους, τῷ τοὺς μὲν ἀθανάτους εἶναι, τὴν δὲ θνητήν. Ὁ δὲ Θεὸς Λόγος οὐκ ἐλάττων ἀγγέλων, ἀλλὰ δεσπότης ἀγγέλων· «Ἐν αὐτῷ γὰρ ἐκτίσθη τὰ πάντα, εἴτε ὁρατὰ, εἴτε ἀόρατα, εἴτε Θρόνοι, εἴτε Κυριότητες, εἴτε Ἀρχαὶ, εἴτε Ἐξουσίαι,εἴτε Ἄγγελοι, εἴτε Δυνάμεις· πάντα δὲ δι' αὐτοῦ, καὶ εἰς αὐτὸν ἔκτισται.» Καὶ μετὰ πολλὰ πάλιν·","english":"...having all the gifts of the all-holy Spirit remaining; and in each nature let us worship the one Son. And again the blessed Paul, calling David to witness, who says: \"Lord, what is man that you remember him, or the son of man that you visit him? You made him a little lower than the angels; you crowned him with glory and honor;\" then added: \"But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor, that by the grace of God he might taste death for everyone.\" This most clearly shows the perfection of the man who was taken up; for he says: \"What is man, that you remember him?\" But what is man, also comprehending the whole nature together; and having addressed as Lord the God the Word who dwelt in him, who remembered his own image, who exercised ineffable love for mankind; and as man the temple taken from us, which he visited by his presence, and joined to himself, and by the union worked salvation; and interpreting this he said: \"But we see Jesus, who was made a little lower than the angels for the suffering of death.\" But the immortal God the Word did not die, but the mortal nature. Therefore also he was made a little lower than the angels, in that they are immortal, but it is mortal. But God the Word is not lower than the angels, but Lord of the angels; \"for in him all things were created, whether visible or invisible, whether Thrones, or Dominions, or Principalities, or Powers, whether Angels, or Mighty Ones; and all things were created through him and for him.\" And after many things again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"«Ὃς ἐν ταῖς ἡμέραις, φησὶ, τῆς σαρκὸς αὐτοῦ δεήσεις καὶ ἱκετηρίας πρὸς τὸν δυνάμενον αὐτὸν ἐκ θανάτου ῥύ σασθαι μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενεγκὼν, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας.» Καίπερ ὢν Υἱὸς, ἔμαθεν ἐξ ὧν ἔπαθε τὴν ὑπακοὴν, καὶ τελειωθεὶς γέγονεν ἅπασι τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου. Τίς τοίνυν ὁ προσευχόμενος, καὶ δεήσεις καὶ ἱκε τηρίας μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενεγκών; Τίς ὁ ἐν εὐλαβείᾳ συζήσας, καὶ διὰ τοῦτο ὃν ἱκέτευσε πείσας; Τίς ὁ μαθὼν ἀφ' ὧν ἔπαθε τὴν ὑπακοὴν, καὶ τὴν πεῖραν λαβὼν διδάσκαλον, καὶ ταύ την ἀγνοῶν πρὸ τῆς πείρας; Τίς ὁ λαβὼν κατὰ μέρος τὴν τελειότητα; Οὐχ ὁ Θεὸς Λόγος, ὁ τέλειος, ὁ εἰ δὼς πάντα πρὶν γενέσεως αὐτῶν, ἀλλ' οὐ τῇ πείρᾳ μανθάνων· ὁ πάντας ἔχων εὐλαβουμένους, ἀλλ' οὐκ αὐτὸς εὐλαβούμενος· ὁ ἀφελόμενος πᾶν δάκρυον ἀπὸ παντὸς προσώπου, ἀλλ' οὐ δακρύειν ὑπ' ὀδύνης ἀναγκαζόμενος· ὁ ἀπαθὴς καὶ ἀθάνατος, ἀλλ' οὐ δεδιὼς τὸν θάνατον, καὶ μετὰ κραυγῆς ἱκετεύων ἀπαλλα γῆναι θανάτου. Οὐκοῦν ἴδια ταῦτα τῆς ἀναληφθείσης ἀνθρωπότητος, ἣ καὶ τὸν θάνατον ἐδεδίει, καὶ διετέλει προσευχομένη, τῆς ἐνοικούσης Θεότητος τῷ φόβῳ παραχωρούσης, ἵνα διὰ τῶν παθημάτων δει χθῇ τοῦ ληφθέντος ἡ φύσις. Καὶ πάλιν· «Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται· ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, εἰς τὸ ἱλάσκεσθαι ταῖς ἁμαρτίαις τοῦ λαοῦ.» Ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθεὶς, δύναται τοῖς πειραζομένοις βοηθῆσαι. Καὶ μετ' ὀλίγα·","english":"Who, he says, in the days of his flesh, having offered up prayers and supplications with loud crying and tears to the one able to save him from death, and having been heard because of his godly fear.” Although he was a Son, he learned obedience from what he suffered, and having been made perfect, he became the cause of eternal salvation to all who obey him. Who, then, is the one who prays, and who offered up prayers and supplications with loud crying and tears? Who is the one who lived in godly fear, and by this persuaded the one whom he entreated? Who is the one who learned obedience from what he suffered, and took experience as his teacher, and was ignorant of this before experience? Who is the one who received perfection in part? Is it not God the Word, who is perfect, who knows all things before their coming to be, rather than learning by experience; who has all things fearing him, rather than himself fearing; who wipes away every tear from every face, rather than being compelled to weep from pain; who is impassible and immortal, rather than dreading death and entreating with loud crying to be delivered from death? Therefore these things are proper to the humanity that was assumed, which both dreaded death and continued in prayer, while the indwelling Godhead yielded to the fear, so that through the sufferings the nature of the one assumed might be demonstrated. And again: “For surely he does not take hold of angels, but he takes hold of the seed of Abraham; therefore he had to be made like his brothers in all things, to make atonement for the sins of the people.” For in that he himself suffered when tempted, he is able to help those who are tempted. And after a little:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"«Οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυ νάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειραμένον δὲ κατὰ πάντα καθ' ὁμοιότητα χωρὶς ἁμαρ τίας. Ἕτερον τοίνυν τὸ τοῦ Ἀβραὰμ σπέρμα παρὰ τὸν ἐπιλαμβανόμενον τούτου.» Σπέρμα δὲ Ἀβραὰμ οἶδεν ὁ μακάριος Παῦλος τὸν Σωτῆρα Χριστὸν κατὰ σάρκα· «Οὐ γὰρ εἶπε, φησὶ, Καὶ τοῖς σπέρμασί σου, ὡς ἐπὶ πολλῶν, ἀλλ' ὡς ἐφ' ἑνὸς, Καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός.» Καὶ τὸ πειραθῆναι δὲ καθ' ὁμοιότητα χωρὶς ἁμαρτίας, οὐ τοῦ Θεοῦ Λόγου ἴδιον, ἀλλὰ τοῦ ἀναληφθέντος σπέρματος. ΚΒʹ. Ὅτι Ἰησοῦς καὶ Θεὸς Λόγος καὶ ἄνθρωπος λέγεται. Οὕτως ὁ θειότατος\n\nΠαῦλος, διὰ πάσης τῆς Ἐπιστο λῆς, τάς τε τῶν φύσεων ἰδιότητας, καὶ τοῦ προσώπου κηρύττει τὴν ἕνωσιν· διὸ Ἰησοῦν Χριστὸν καὶ ἄν θρωπον καὶ Θεὸν προσαγορεύει· «Εἷς γὰρ, φησὶ, Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα.» Καὶ πάλιν Τιμοθέῳ γράφων· «Εἷς μεσίτης, φησὶ, Θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς·» καὶ ἐν αὐτῇ δὲ τῇ πρὸς Ἑβραίους· «Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον ὁ αὐτὸς, καὶ εἰς τοὺς αἰῶνας·» καὶ ἄλλας δ' ἄν τις ἐθελήσας εὕροι μυρίας μαρτυρίας ἐκ τῆς θείας Γραφῆς τὸν τέλειον ἄνθρωπον κηρυττούσας, καὶ τῶν αἱρετικῶν ἐλεγχούσας τὴν ἄνοιαν. Ἀλλ' ἡμῖν οὐ σχολὴ ταῦτα συλλέγειν ἐπὶ τοῦ παρόντος. Τοῖς φιλοπόνοις τοίνυν τὸν πόνον τοῦτον καταλιπόντες, ἡμεῖς τῆς προ κειμένης πραγματείας ἐχώμεθα.","english":"For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has been tempted in all things in like manner, yet without sin. Therefore the seed of Abraham is other than the one who takes hold of it.” And the blessed Paul knows the seed of Abraham to be the Savior Christ according to the flesh: “For he did not say,” he says, “And to your seeds, as of many, but as of one, And to your seed, who is Christ.” And to be tempted in like manner without sin is not proper to the Word of God, but to the seed that was assumed. 22. That Jesus is called both God the Word and man. Thus the most divine Paul, throughout the whole Epistle, proclaims both the proprieties of the natures and the union of the person; therefore he addresses Jesus Christ as both man and God: “For there is,” he says, “one Lord Jesus Christ, through whom are all things.” And again, writing to Timothy: “There is,” he says, “one mediator between God and men, the man Christ Jesus”; and in the same Epistle to the Hebrews: “Jesus Christ is the same yesterday and today and forever”; and one who wished could find countless other testimonies from the divine Scripture proclaiming the perfect man and refuting the folly of the heretics. But we have no leisure to collect these things at present. Leaving this labor, then, to the industrious, let us hold to the treatise before us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"ΚΓʹ. Περὶ τῆς ἀῤῥήτου τῆς Παρθένου γεννήσεως. Τοιγαροῦν τὴν οἰκείαν εἰκόνα πολεμουμένην οἰκτείρας ὁ Ποιητὴς, καὶ θανάτῳ παραπεμπομένην, ἔκλινεν οὐρανοὺς, καὶ κατέβη, οὐ τὸν τόπον ἀμεί ψας, οὐδ' ἑτέρωσε μεταβάς· πληροῖ γὰρ τὰ σύμπαντα, μᾶλλον δὲ ἄπειρός ἐστι, καὶ ἀχώρητος, καὶ πάντα ἔχων, κατὰ τὸν προφήτην, ἐν τῇ χειρί. «Τίς γὰρ, φησὶν, ἐμέτρησε τῇ χειρὶ αὐτοῦ τὸ ὕδωρ, καὶ τὸν οὐρανὸν σπιθαμῇ, καὶ πᾶσαν τὴν γῆν δρακί;» Καὶ πάλιν ὁ Δαβίδ· «Ὅτι ἐν τῇ χειρὶ αὐτοῦ τὰ πέρατα τῆς γῆς.» Καὶ αὐτὸς δὲ ὁ Θεὸς διὰ τοῦ προφήτου· «Ὁ οὐρανός μου θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου.» Οὐκοῦν τὴν κατάβασιν νοήσωμεν συγκατάβασιν· ἔκλινε τοίνυν οὐρανοὺς, καὶ κατέβη, καὶ παρθενικὴν ἐκλε ξάμενος νηδὺν κόρης ἁγίας καὶ εὐσεβείᾳ συντεθραμ μένης, δι' ἀγγελικῆς φωνῆς τὸν τόκον προμηνυσά σης, καὶ τῆς συλλήψεως τὸν τρόπον προερμηνευσά σης, καὶ τῆς παρθενίας τὸν φόβον τῇ ἑρμηνείᾳ λυ σάσης, εἰσοικίζεταί τε, καὶ ναὸν ἑαυτῷ κατασκευάζει, καὶ τὴν ἄσπαρτον, καὶ ἀνήροτον σκηνὴν διαπλάττει· ἐπειδὴ ὁ πρώτως δουλεύσας τῇ ἁμαρτίᾳ, ἀπάτωρ ἐτύγχανε, μητέρα δὲ μόνην εἶχε τὴν γῆν· «Ἔλαβε γὰρ, φησὶν, ὁ Θεὸς χοῦν ἀπὸ τῆς γῆς, καὶ ἔπλασε τὸν ἄνθρωπον.» Διὸ καὶ ὁ μακάριος Παῦλός φησιν·","english":"23. Concerning the ineffable birth of the Virgin. Therefore the Maker, taking pity on his own image as it was warred against and being handed over to death, bowed the heavens and came down, not changing place nor transferring to another region—for he fills all things, or rather he is infinite and uncontainable, and holds all things, according to the prophet, in his hand. \"For who,\" he says, \"has measured the water in his hand, and the heaven with a span, and all the earth with a handful?\" And again David: \"For in his hand are the ends of the earth.\" And God himself through the prophet: \"Heaven is my throne, and the earth the footstool of my feet.\" Therefore let us understand the descent as condescension. He bowed the heavens, then, and came down, and choosing the virginal womb of a holy girl nurtured in piety—an angelic voice having foretold the birth and interpreted beforehand the manner of the conception, and by its explanation having dissolved the fear of virginity—he takes up his dwelling and prepares for himself a temple, and fashions the unseeded and unploughed tabernacle; since the one who first served sin was without a father and had only the earth as a mother. \"For God took,\" it says, \"dust from the earth, and formed man.\" Wherefore also the blessed Paul says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"«Ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκὸς, ὁ δεύτερος ἄνθρωπος ὁ Κύριος ἐξ οὐρανοῦ.» Τούτου χάριν ὁ μονογενὴς τοῦ Θεοῦ Λόγος ἐκ μόνης Παρθένου τὰς ἀφορμὰς λαβὼν τῆς διαπλάσεως, καὶ τούτῳ τῷ τρόπῳ τὸν ἀγεώργητον δημιουργήσας ναὸν, καὶ ἑαυτῷ συνάψας, πρόεισιν ἐκ τῆς Παρθένου, οὐ λύσας τῇ συλλήψει τὴν παρθενικὴν ζώνην, οὐ τῇ γεννήσει διαῤῥήξας, ἀλλ' ἀκήρατον καὶ ἀνέπαφον διαφυλάξας, καὶ τὸ μέγα τοῦτο καὶ ἄῤῥητον θαῦμα θαυματουργήσας· μέγα γὰρ τῷ ὄντι καὶ ἀνερμήνευτον, καὶ λόγου δύναμιν ὑπερβαῖνον, βότρυν ἰδεῖν ἐκ γῆς ἄνευ κλημάτων βλα στήσαντα, σῖτον ἄνευ σπερμάτων φύντα, χιτῶνα χωρὶς νημάτων καὶ χειρῶν ὑφαντικῶν ὑφασμένον, ἄρτον οὐ μύλῃ καὶ χερσὶ καὶ πυρὶ δημιουργηθέντα, ἀλλ' ἀῤῥήτως ἐκ παρθενικῶν ἀλεύρων γεγενημένον, καὶ τὴν οἰκουμένην καλύψαντα· πρὸς δὲ τούτοις, Παρθένον οἰκείῳ βρέφει θηλὴν ὀρέγουσαν, καὶ γά λακτος χορηγοῦσαν πηγὰς, καὶ μητέρα γενομένην τὴν γάμου νόμον οὐ δεξαμένην, μητέρα γενομένην τὴν πῶς γίνεται μήτηρ οὐκ ἐπισταμένην, μητέρα γενομένην τὴν γυναῖκα πρότερον οὐ γενομένην, ἀλλ' ἐν παρθενίᾳ καὶ τὸν ὄγκον τῆς γαστρὸς ἐπιδεικνῦσαν, καὶ τὸν καρπὸν ἐν ταῖς χερσὶ περιφέρουσαν, καὶ τὰ μητρὸς ἐργαζομένην, σωζομένης τῆς παρθε νίας, καὶ παρθένον μητέρα καλουμένην, καὶ τἀναντία ὀνόματά τε καὶ πράγματα κατὰ ταὐτὸν συνάγουσαν.","english":"The first man is of the earth, earthy; the second man is the Lord from heaven.” For this reason the only-begotten Word of God, taking the beginnings of his formation from a Virgin alone, and in this way creating for himself an untilled temple and joining it to himself, comes forth from the Virgin, not loosing the virginal girdle by his conception, nor breaking it by his birth, but preserving it pure and untouched, and working this great and ineffable wonder. For it is truly great and beyond interpretation, and surpassing the power of speech: to see a cluster of grapes sprouting from the earth without vines, grain springing up without seeds, a garment woven without threads and without weaving hands, bread made not by mill and hands and fire, but ineffably produced from virginal flour and covering the whole world. And besides these things, a Virgin offering her breast to her own child and supplying springs of milk, and becoming a mother who did not accept the law of marriage, becoming a mother who does not know how she becomes a mother, becoming a mother who was not a woman before, but who in virginity both displays the swelling of her womb and carries the fruit in her hands and performs the works of a mother while her virginity is preserved, and is called a virgin mother, and brings together opposites, both names and realities, at the same time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"ΚΔʹ. Ἐν κεφαλαίῳ διήγησις τῆς μετὰ τὴν γέννη σιν τοῦ Χριστοῦ πολιτείας. Οὕτως τεχθεὶς ὁ Δεσπότης Χριστὸς (οὐ γὰρ εὐαγὲς μετὰ τὸν τόκον ἢ Θεὸν Λόγον μόνον αὐτὸν προσαγορεύειν, ἢ ἄνθρωπον γεγυμνωμένον θεότητος, ἀλλὰ Χριστὸν, ὃ ἑκατέραν\n\nφύσιν τήν τε λαβοῦσαν καὶ τὴν ληφθεῖσαν δηλοῖ), πάντως τὰ ἡμέτερα πλὴν τῆς ἁμαρτίας καταδέχεται πάθη, σπαργανοῦται παραπλησίως τοῖς βρέφεσι, καὶ γάλακτι τρέφεται, καὶ τιθηνεῖται, καὶ χερσὶ περιφέρεται, καὶ κόλποις ἐντίθεται, καὶ κατὰ νόμον περιτέμνεται, καὶ καθαρ σίοις θυσίαις καθαίρεται, ἡ καινὴ καὶ μόνη τῆς οἰκουμένης θυσία, ὁ τοῦ κόσμου τὴν ἁμαρτίαν ἄρας Ἀμνός· ὑπὸ τοῦ Συμεὼν προσκυνεῖται, καὶ Σωτὴρ ὁμοῦ καὶ Δεσπότης προσαγορεύεται· φεύγει τὸν Ἡρώδην μετὰ τῆς μητρὸς καὶ τοῦ κηδεμόνος, καταλαμβάνει τὴν Αἴγυπτον, ἐπανέρχεται πάλιν, ἀγωνιᾷ, εἰς τὴν Ναζαρὲτ παραγίνεται, ἡλικίᾳ καὶ σοφίᾳ προκόπτει, τοῖς γονεῦσιν ὑποτάσσεται, πάσης τιμῆς ἀξιοῖ οὐ μόνον τὴν μητέρα, ἀλλὰ καὶ τὸν τῆς μητρὸς πάλαι μὲν μνηστῆρα, μετὰ ταῦτα δὲ κηδε μόνα καὶ φύλακα, τὰς ἐννόμους ἑορτὰς ἑορτάζει, τῷ ἱερῷ προσεδρεύει, τὴν Ἰουδαϊκὴν ἐλέγχει παχύτητα· καὶ τοῦτο ποιεῖ δύο καὶ δέκα γεγονὼς μόνον ἔτη τέως μετὰ τὸν τόκον· ἐπιζητεῖται παρὰ τῶν προσηκόντων, ἀπολειφθεὶς ἐγκαλεῖται παρὰ τῆς μητρὸς, ἀπολογεῖται, καὶ ἠρέμα πως παραγυμνοῖ τὴν θεό τητα. «Οὐκ οἴδατε γὰρ, φησὶν, ὅτι ἐν τοῖς οἰκείοις τοῦ Πατρός μου δεῖ εἶναί με;» Δεικνὺς ὡς οὐ μόνον ἐστὶ τὸ ὁρώμενον, ἀλλὰ καὶ Θεὸς ἐν τῷ ὁρωμένῳ κρυπτόμενος, ὑπέρχρονος καὶ προαιώνιος ἐκ τοῦ Πατρὸς προελθών·","english":"XXIV. A summary account of the manner of life after the birth of Christ. Having been born in this way, the Master Christ—for it is not pious, after the birth, to call him either God the Word alone, or a man stripped of divinity, but Christ, which signifies both natures, the one that took and the one that was taken—altogether accepts our passions except for sin: he is wrapped in swaddling clothes like infants, and is fed with milk, and is nursed, and is carried about in hands, and is laid in bosoms, and is circumcised according to the law, and is purified by cleansing sacrifices—he, the new and only sacrifice of the inhabited world, the Lamb who takes away the sin of the world; he is worshiped by Symeon, and is addressed both as Savior and as Master; he flees Herod with his mother and his guardian, reaches Egypt, returns again, is in anguish, comes to Nazareth, advances in age and wisdom, is subject to his parents, and deems worthy of all honor not only his mother but also his mother's betrothed of old, and afterward her guardian and keeper; he celebrates the lawful feasts, sits in attendance at the temple, rebukes the dullness of the Jews; and this he does when he had become only twelve years old, thus far after the birth; he is sought for by his relatives, and when left behind is reproached by his mother, makes his defense, and in a gentle way lays bare his divinity. “For do you not know,” he says, “that I must be in the things of my Father?” Showing that what is seen is not only that, but that God is also hidden in what is seen, he who came forth from the Father before time and before the ages.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"καὶ ἵνα συντόμως εἴπω, παρα γίνεται πρὸς Ἰωάννην βαπτίζοντα, πείθει βαπτίσαι παραιτούμενον, προτυποῖ τὸ ἡμέτερον ἐν τῷ Ἰορδάνῃ βάπτισμα, δίδωσι τέλος τῷ νόμῳ, καὶ τὴν θύ ραν ὑπανοίγει τῆς χάριτος, ὑπὸ τοῦ Πατρὸς οὐρανό θεν ἀνακηρύττεται, τῇ παρουσίᾳ τοῦ Πνεύματος δείκνυται, ἀνάγεται εἰς τὴν ἔρημον ὡς εἰς ἁρμοδίαν τινὰ παλαίστραν ὑπὸ τοῦ Πνεύματος, καὶ νηστεύει μὲν, οὐ πέρα δὲ τῶν μέτρων τῆς φύσεως, καὶ τροφῆς μὲν ἐφίεται, ἀλλὰ κρατεῖ τῆς ὀρέξεως, οὐ δουλεύει ταῖς ἡδοναῖς· καὶ καλεῖ μὲν τῇ πείνῃ τὸν ἀντίπαλον εἰς τὴν πάλην, περιγίνεται δὲ αὐτοῦ ἀνθρωπίνῃ φιλοσοφίᾳ, ἀλλ' οὐκ ἐξουσίᾳ θεότητος, ἀγωνίζεται, καταγωνίζεται, νικᾷ, ἐξελαύνει, τὴν τυραννίδα καταλύει, τὸ ἀσθενὲς ἐλέγχει, τὴν ἧτταν κηρύττει· «Θαρσεῖτε γὰρ, φησὶν, ἐγὼ νενίκηκα τὸν κόσμον·» προτρέπει πάντας εἰς ἀρετὴν, τὴν νομοθεσίαν τῶν θείων δογμάτων ποιεῖ, τὴν διὰ τοῦ προφήτου ἐπηγγελμένην καινὴν Διαθήκην δίδωσιν, οὐρανῶν βασιλείαν ὑπισχνεῖται, τοῖς ἀμελοῦσιν ἀπειλεῖ τῆς γεέννης τὴν φλόγα.","english":"And to speak briefly, he comes to John who was baptizing, he persuades him to baptize though he declines, he prefigures our baptism in the Jordan, he gives an end to the law and opens the door of grace, he is proclaimed from heaven by the Father, he is shown forth by the presence of the Spirit, he is led up into the wilderness by the Spirit as into a fitting kind of wrestling-ground, and he fasts, but not beyond the measures of nature, and he desires food, but he masters his appetite, he does not serve pleasures; and by his hunger he calls the adversary to the contest, and he prevails over him by human philosophy, but not by the authority of divinity; he struggles, he wrestles down, he conquers, he drives out, he overthrows the tyranny, he exposes the weakness, he proclaims the defeat: \"For be of good courage,\" he says, \"I have overcome the world\"; he urges all to virtue, he makes the legislation of the divine doctrines, he gives the new Covenant promised through the prophet, he promises the kingdom of heaven, he threatens the flame of Gehenna to those who are negligent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"ΚΕʹ. Σύντομος τῶν Δεσποτικῶν θαυμάτων διήγησις. Πιστοῦται τὰ λεγόμενα τῇ μεγάλῃ θαυματουργίᾳ, οἶνον ἀγεώργητον τῷ γάμῳ δωρούμενος, οἶνον χωρὶς κλημάτων ἐξ ὕδατος ἐργαζόμενος, οἶνον ἀστάφυλον τοῖς τοῦ γάμου δαιτυμόσι χαριζόμενος, εἰς οἶνον μεταβαλὼν τῶν ὑδάτων τὴν φύσιν, μὴ μεσιτευούσης ἀμπέλου, καὶ τῆς γῆς τὴν νοτίδα συλήσας, τιμῶν τὸν γάμον οὐ τῇ παρουσίᾳ μόνον, ἀλλὰ καὶ τῇ θαυματουργίᾳ· ἐπειδὴ γὰρ ἐκ παρθενικῆς ἐβλάστησε μήτρας, καὶ παρθενίαν ἤσκησέ τε καὶ τοῖς λόγοις ἐξῆρε, καὶ τὴν ἀζυγίαν ἔργοις καὶ λόγοις ἐτίμησεν, ἵνα μή τις ἀκολασίαν εἶναι νομίζῃ τὴν συζυγίαν, καὶ ὡς παρανόμου τοῦ γάμου κατηγοροίη, τιμᾷ τὸν γάμον τῇ παρουσίᾳ, αὔξει τὴν τιμὴν τῇ τοῦ δώ ρου φιλοτιμίᾳ, λύει τοῦ νυμφίου τὴν ἀπορίαν, ἐκ πλήττει τοὺς συμπότας τῇ τοῦ καινοῦ πράγματος εὐοσμίᾳ, ἑαυτὸν διὰ τοῦ δώρου κηρύττει. Ἀγεώργητος γὰρ ὢν, τὸν ἀγεώργητον οἶνον δέδωκεν. Ἐκεῖ θεν τοὺς ἀῤῥώστους ἰᾶται, καὶ λόγῳ λύει τὰς νόσους, καὶ νεύματι τῶν παθῶν ἀπαλλάττει τοὺς κάμνοντας, τοὺς δαιμονῶντας τῆς λύττης ἐλευθεροῖ, δείκνυσι τοὺς μεμηνότας καθεστηκότας, σφίγγει τοὺς παρειμένους, ἀρτίποδας τοὺς χωλοὺς ἀπεργάζεται, δείκνυσι τὸν ἥλιον τοῖς τὸ βλέπειν ἀφῃρημένοις, ἀνοίγει τὰς θύρας τοῦ σώματος δι' ὧν ἐπὶ τὰ ἔξω διαχεῖται τὸ τῆς ψυχῆς ὀπτικὸν, καὶ νῦν μὲν λόγῳ μόνῳ τοῦτο ποιεῖ, τὸν πηλὸν τὸν τῶν ὀμμάτων","english":"25. A brief account of the Master's wonders. He confirms what is said by the great miracle, granting wine without cultivation to the wedding, working wine from water without vines, bestowing wineless-grape wine on the guests of the wedding, transforming the nature of the waters into wine, with no vine mediating, and plundering the moisture of the earth, honoring marriage not only by his presence but also by the miracle. For since he sprang from a virgin womb, and both practiced virginity and exalted it in his words, and honored celibacy in deeds and words, lest anyone think that marriage is licentiousness, and accuse marriage as unlawful, he honors marriage by his presence, increases its honor by the generosity of the gift, resolves the bridegroom's lack, strikes the fellow-drinkers with the fragrance of the new thing, and proclaims himself through the gift. For being without cultivation, he has given wine without cultivation. From there he heals the sick, and by a word looses diseases, and by a nod frees the afflicted from their sufferings, liberates the demon-possessed from their frenzy, shows the mad to be in their right mind, tightens the paralyzed, makes the lame sound of foot, shows the sun to those deprived of sight, opens the doors of the body through which the soul's faculty of sight is diffused outward, and now he does this by a word alone, the clay of the eyes","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"ἐπίβουλον ὀμμάτων θεραπευτὴν, καὶ τῷ πολεμίῳ φαρμάκῳ κέχρη ται, καὶ τὸ δηλητήριον ἀλεξητήριον δείκνυσι· ταῖς ἀκοαῖς καλουμέναις, τὸ δὲ ἀκούειν ἀφῃρημέναις, τὴν οἰκείαν ἐνέργειαν ἐπιδίδωσι. Ἄρτοις ὀλίγοις ἐν ἐρήμῳ πολλὰς ἐκόρεσε χιλιάδας, τοὺς πέντε ἄρτους, ὥσπερ εἰς ἄρουραν σπέρμα, ταῖς χερσὶν ἐμβαλὼν, καὶ τῆς γλώττης τὴν εὐλογίαν οἷόν τι νέφος ἐπαγαγὼν, δασὺ καὶ βαθὺ λήϊον καὶ ἅλω πλήρη τὰς τῶν ἀποστόλων χεῖρας ἀπέφηνεν, ἅλω οὐ πτύου δεομένην καὶ δια κρίσεως, οὐ μύλου καὶ μάκτρας καὶ πυρὸς καὶ κλι βάνου, ἀλλ' αὐτοὺς τοὺς ἄρτους βρύουσάν τε καὶ πηγάζουσαν· καὶ ἵνα ἐν κεφαλαίῳ εἴπω, αἵματος ἔστησεν ὀχετοὺς τὴν ἴασιν ἑκοντὶ συληθείς· κόρην ἄωρον ἁρπαγεῖσαν ὑπὸ θανάτου καὶ πενθουμένην ὑπὸ τῶν οἰκείων ἀνθαρπάσας τοῖς φύσασιν ἀποδέδωκεν· ἕτερον νεανίαν εἰς τὸν τάφον προπεμπόμενον, εἰς ζωὴν ἐπανήγαγε, καὶ εἰς χαρὰν τὸ πένθος μετέβαλε, καὶ τὸν ἐπιτάφιον θρῆνον εἰς ὕμνων λόγον γαμηλίων ἔτρεψε· καὶ τὸν δυσώδη νεκρὸν μετὰ τετάρτην τῆς τελευτῆς ἐκ τῆς θήκης ἐξήγαγε, καὶ τὸν πεπεδημένον βαδίζειν ἐκέλευσεν, καὶ παραχρῆμα ὅ τε θάνατος ἐδραπέτευσεν, καὶ ὁ νεκρὸς ἔδραμε τῆς σηπεδόνος ἀπαλλαγεὶς, καὶ τὴν τῆς σηπεδόνος ἀποθέμενος δυσωδίαν, καὶ τὰς τοῦ θανάτου πύλας διαφυγὼν, καὶ ὑπὸ τῶν δεσμῶν τρέχειν οὐ κωλυόμενος, καὶ τῷ μὲν τοῦ προσώπου καλύμματι τὸ βλέπειν ἀφῃρημένος, ἀκωλύτως δὲ τρέχων πρὸς τὸν καλέσαντα, καὶ τὴν Δεσποτικὴν ἐπιγινώσκων φωνήν.","english":"A treacherous healer of eyes, and he has used the enemy's drug, and he shows the poison to be a remedy; to ears that are called but have had hearing taken away, he grants his own working. With a few loaves in the wilderness he satisfied many thousands, casting the five loaves into their hands as seed into a field, and bringing the blessing of his tongue over them like a cloud, he made the hands of the apostles a thick and deep harvest and a threshing floor full—a threshing floor not needing a winnowing fan and separation, nor mill and kneading trough and fire and oven, but one that gushes and wells up with the loaves themselves; and to speak in summary, he stopped the channels of blood, willingly submitting to be plundered for healing; a girl snatched away prematurely by death and mourned by her own, he snatched back and restored to her parents; another young man being carried out to the tomb he brought back to life, and turned mourning into joy, and changed the funeral dirge into the words of wedding hymns; and the foul-smelling corpse, on the fourth day after death, he brought out of the tomb, and commanded the bound man to walk, and at once death fled away, and the dead man ran, freed from decay, and laying aside the stench of decay, and escaping the gates of death, and not hindered from running by the bonds, and though deprived of sight by the covering over his face, yet running without hindrance to the one who called him, and recognizing the Master's voice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Κςʹ. Ὅτι ἑκουσίως τὰ σωτήρια πάθη κατεδέξατο. Διὰ τούτων καὶ ἄλλων [ξοδ. τῶν προ ἄλλων] θαυ μάτων, τῶν ἐπαγγελιῶν ἐμπεδώσας τὸ μέγεθος, καὶ τὸν χορὸν τῶν ἀποστόλων εἰς ἀρετὴν παιδοτριβήσας, προστρέχει τοῖς ἀναγράπτοις πάθεσιν ἐθελοντής· πολλάκις μὲν ταῦτα τοῖς φοιτηταῖς προμηνύσας, ἐπιτιμήσας δὲ τῷ Πέτρῳ, μεθ' ἡδονῆς μὴ καταδεξαμένῳ τὰ τῶν παθῶν εὐαγγέλια, καὶ δείξας ὡς διὰ τούτων κατορθοῦται τῆς οἰκουμένης ἡ σωτηρία· διὸ καὶ τοῖς ἐπελθοῦσιν ἑαυτὸν ὑπέδειξεν λέγων· «Ἐγώ εἰμι ὃν ζητεῖτε.» Καὶ κατηγορούμενος οὐκ ἀντεῖπεν, καὶ δυνάμενος λαθεῖν, τοῦτο ποιεῖν οὐκ ἠνέσχετο· καὶ ταῦτα πολλάκις ἡνίκα ἠβουλήθη διαφυγών· ἀλλὰ καὶ κλαίει μὲν τὴν Ἱερουσαλὴμ, ὡς δὴ τῆς ἀπιστίας ἐπισπωμένης τὸν ὄλεθρον, καταψηφίζεται δὲ παν ωλεθρίως τοῦ πολυθρυλλήτου πάλαι νεώ· ἀνέχεται καὶ ἐπὶ κάρης [ξοδ. κόρης] παιόμενος, ὑπὸ διπλῆν δουλείαν δουλεύοντος [ξοδ. δουλεύοντες] κολαφιζόμενος, ἐμπτυόμενος, ὀνειδιζόμενος, στρεβλούμενος, μαστιγούμενος, καὶ τὸ τελευταῖον σταυρούμενος, καὶ λαμβάνων λῃστὰς τῆς τιμωρίας κοινωνοὺς ἑκα τέρωθεν, καὶ ἀνδροφόνοις καὶ κακούργοις συνταττόμενος, καὶ ὄξος καὶ χολὴν παρὰ τοῦ κακοῦ ἀμπελῶ νος καρπούμενος, καὶ ἀκάνθαις ἀντὶ κλημάτων καὶ βοτρύων στεφόμενος, καὶ πορφυρίδι χλευαζόμενος, καὶ καλάμῳ παιόμενος, καὶ λόγχῃ τὴν πλευρὰν ὀρυττόμενος, καὶ τέλος τάφῳ παραπεμπόμενος.","english":"26. That he willingly accepted the saving sufferings. Through these and other wonders beyond the rest, having confirmed the greatness of the promises and trained the chorus of the apostles in virtue, he runs willingly to the sufferings that were written of; having often foretold these things to his disciples, and having rebuked Peter, who did not welcome the good news of the sufferings with pleasure, and having shown that through these the salvation of the world is accomplished; therefore he also showed himself to those who came against him, saying, \"I am he whom you seek.\" And being accused, he did not answer back; and though able to escape notice, he did not endure to do so; and this often, when he wished, he had escaped. But he also weeps over Jerusalem, since unbelief draws destruction upon it, and he condemns to utter destruction the once much-famed temple; he endures being struck on the head, being buffeted by those who serve under a double slavery, being spat upon, being mocked, being tortured, being scourged, and finally being crucified, and receiving robbers as partners in his punishment on either side, and being ranked with murderers and criminals, and reaping vinegar and gall from the evil vineyard, and being crowned with thorns instead of vine branches and grapes, and being mocked in purple, and being struck with a reed, and having his side pierced with a spear, and at last being escorted to the tomb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":46,"ref":"p46","source":"ΚΖʹ. Τίς τῶν Δεσποτικῶν παθημάτων ἡ αἰτία. Ὑπέμεινε δὲ ταῦτα, τὴν ἡμετέραν μηχανώμενος σωτηρίαν· ἐπειδὴ γὰρ οἱ τῇ ἁμαρτίᾳ δουλεύσαντες τοῖς ἐπιτιμίοις ὑπεύθυνοι τῆς ἁμαρτίας ἐτύγχανον, αὐτὸς ἁμαρτίας ἀπηλλαγμένος, καὶ διὰ πάσης ὁδεύσας δικαιοσύνης, τὴν τῶν ἁμαρτωλῶν κατεδέξατο τιμωρίαν, διὰ μὲν τοῦ σταυροῦ, τῆς παλαιᾶς κατ άρας τὴν ἀπόφασιν λύων «(Χριστὸς γὰρ, φησὶν, ἐξηγόρασεν ἡμᾶς ἐκ τῆς κατάρας τοῦ νόμου, γενό μενος ὑπὲρ ἡμῶν κατάρα· γέγραπται γάρ· Ἐπι κατάρατος πᾶς ὁ κρεμάμενος ἐν ξύλῳ»), διὰ δὲ τῶν ἀκανθῶν, τέλος διδοὺς ταῖς Ἀδὰμ τιμωρίαις (μετὰ γὰρ τὴν ἁμαρτίαν [ξοδ. τιμωρίαν], ἤκουσεν ἐκεῖνος· «Ἐπικατάρατος ἡ γῆ ἐν τοῖς\n\nἔργοις σου, ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι»), διὰ δὲ τῆς χολῆς τὸ πικρὸν καὶ ἐπίπονον τῆς θνητῆς καὶ παθητῆς ζωῆς τῶν ἀνθρώπων εἰς ἑαυτὸν ἀναλαμβάνων· διὰ δὲ τοῦ ὄξους τὴν ἐπὶ τὸ χεῖρον τῶν ἀνθρώπων μεταβολὴν αὐτὸς δεχόμενος, καὶ τὴν εἰς τὸ κρεῖττον ἐπάνοδον χαριζόμενος· τῇ πορφυρίδι σημαίνων τὴν βασι λείαν, τῷ καλάμῳ τὸ ἀσθενὲς καὶ σαθρὸν τῆς τοῦ διαβόλου δυνάμεως αἰνιττόμενος, τῷ ῥαπίσματι τὴν ἡμετέραν κηρύττων ἐλευθερίαν, τὰς ἡμετέρας ὑπο μένων ὕβρεις, καὶ παιδείας, καὶ μάστιγας. Τὴν πλευρὰν τῷ Ἀδὰμ παραπλήσιον νυττόμενος, ἀλλ' οὐ γυναῖκα προϊοῦσαν ἐκεῖθεν δεικνὺς, τὸν θάνατον διὰ τῆς ἀπάτης γεννήσασαν, ἀλλὰ πηγὴν ζωῆς τῷ διπλῷ νάματι τὴν οἰκουμένην ζωογονοῦσαν· ὧν τὸ μὲν ἡμᾶς ἐν κολυμβήθρᾳ νεοποιεῖ, καὶ τῇ ἀθανάτῳ περιβάλλει στολῇ· τὸ δὲ τρέφει γεννηθέντας ἐν τῇ τραπέζῃ τῇ θείᾳ, καθάπερ τὰ βρέφη τὸ γάλα.","english":"27. What is the cause of the Lord's sufferings. He endured these things, devising our salvation; for since those who had been enslaved to sin were liable to the penalties of sin, he himself, being free from sin and having walked through all righteousness, accepted the punishment of sinners: through the cross, loosing the sentence of the ancient curse (\"For Christ,\" it says, \"redeemed us from the curse of the law, having become a curse for us; for it is written, 'Cursed is everyone who hangs on a tree'\"), and through the thorns, putting an end to Adam's punishments (for after his sin he heard: \"Cursed is the ground in your works; thorns and thistles it will bring forth for you\"), and through the gall, taking upon himself the bitter and toilsome nature of mortal and passible human life; and through the vinegar, himself receiving the change of humans for the worse, and granting the return to the better; by the purple signifying kingship, by the reed hinting at the weak and rotten nature of the devil's power, by the slap proclaiming our freedom, enduring our insults and chastisements and scourges. Pierced in the side like Adam, but not showing a woman coming forth from there, who gave birth to death through deceit, but a fountain of life giving life to the world by its double stream: one of which recreates us in the font and clothes us in the immortal garment; the other feeds those born anew at the divine table, as infants with milk.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":47,"ref":"p47","source":"ΚΗʹ. Ὅτι διὰ τῶν τοῦ Χριστοῦ παθῶν ἡ ἡμετέρα γέγονε σωτηρία. Φάρμακα τοίνυν ἐστὶν ἡμέτερα τὰ τοῦ Σωτῆρος ἡμῶν παθήματα· καὶ τοῦτο διδάσκων ὁ προφήτης βοᾷ· «Αὐτὸς τὰς ἁμαρτίας ἡμῶν φέρει, καὶ ὑπὲρ ἡμῶν ὀδυνᾶται· ἡμεῖς δὲ ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ, καὶ ἐν πληγῇ, καὶ ἐν κακώσει· αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν, καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν· παιδεία εἰρήνης ἡμῶν ἐπ' αὐτῷ· τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν· πάντες ὡς πρόβατα ἐπλανήθημεν, διὸ ὡς πρόβατον ἐπὶ σφα γὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος.» Καὶ καθάπερ ποιμὴν τὰ πρόβατα διεσκεδασμένα θεωρῶν, ἓν τῶν προβάτων κατέχων, καὶ ἐφ' ἣν βούλεται νομὴν ἄγων, ἕλκει τὰ λοιπὰ δι' ἐκείνου πρὸς ἑαυτόν· οὕτως ὁ Θεὸς Λόγος τῶν ἀνθρώπων τὸ γένος πεπλανημένον ἰδὼν, τοῦ δούλου λαβὼν τὴν μορφὴν, καὶ ταύτην συνάψας ἑαυτῷ, πρὸς ἑαυ τὸν δι' ἐκείνης ἐπέστρεψε πᾶσαν τὴν τῶν ἀνθρώπων φύσιν, καὶ εἰς τὴν θείαν νομὴν ἤγαγε τὰ κακῶς νεμόμενα, καὶ τοῖς λύκοις προκείμενα. Διὰ ταῦτα ὁ Σωτὴρ ὁ ἡμέτερος τὴν ἡμετέραν φύσιν ἀνέλαβε. Διὰ ταῦτα ὁ Δεσπότης Χριστὸς τὰ σωτήρια κατεδέξατο πάθη, καὶ θανάτῳ παραπεμφθεὶς, καὶ ταφῇ παραδο θεὶς, τὸ μὲν παλαιὸν ἐκεῖνο καὶ πολυχρόνιον κράτος ἔλυσε, τοῖς δὲ τῇ φθορᾷ πεπεδημένοις τὴν ἀφθαρσίαν ὑπέσχετο. Τὸν γὰρ λυθέντα ναὸν ἀνοικοδομήσας, καὶ ἀνεγείρας, καὶ τοῖς κειμένοις καὶ προσδεχομένοις αὐτοῦ τὴν ἀνάστασιν ἀληθεῖς καὶ βεβαίας τὰς ὑπο σχέσεις ὑπέδειξεν.","english":"28. That our salvation came about through the sufferings of Christ. Therefore the sufferings of our Savior are our medicines; and teaching this, the prophet cries out: \"He himself bears our sins and is in pain for us; but we accounted him to be in toil, and in a blow, and in affliction; but he was wounded for our sins, and was weakened for our lawless deeds; the chastisement of our peace was upon him; by his bruise we were healed; all we like sheep went astray, wherefore he was led as a sheep to the slaughter, and as a lamb before its shearer is silent.\" And just as a shepherd, seeing the sheep scattered, takes hold of one of the sheep and leads it to the pasture he wishes, and draws the rest through that one to himself, so the Word of God, seeing the human race gone astray, took the form of the servant and joined it to himself, and through it turned the whole nature of men back to himself, and led to the divine pasture those that were grazing badly and were exposed to the wolves. For these reasons our Savior took up our nature. For these reasons the Master Christ accepted the saving sufferings, and being delivered over to death and handed over to burial, he loosed that ancient and long-lasting power, and promised incorruption to those bound by corruption. For having rebuilt and raised up the temple that was dissolved, he showed forth his promises as true and firm to those who lie in wait and await his resurrection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Ὃν τρόπον γὰρ, φησὶν, ἡ ἐξ ὑμῶν ἀναληφθεῖσα φύσις τῇ τῆς θεότητος ἐνοικήσει τε καὶ ἑνώσει, τῆς ἀναστάσεως ἔτυχε, καὶ τὸ φθαρτὸν ἀνα τιθεμένη σὺν τοῖς παθήμασιν εἰς ἀφθαρσίαν καὶ ἀθανασίαν μετέβη· οὕτω καὶ ὑμεῖς τῆς χαλεπῆς τοῦ θανάτου δουλείας ἀπαλλαγήσεσθε, καὶ τὴν φθορὰν ἀποῤῥίψαντες σὺν τοῖς πάθεσιν, ἐνδύσασθε τὴν ἀπά θειαν. Διὸ καὶ τὸ δῶρον τοῦ βαπτίσματος πᾶσιν ἀν θρώποις διὰ τῶν ἀποστόλων ἐξέπεμψε. «Πορευθέν τες γὰρ, φησὶ, μαθητεύσατε πάντα τὰ ἔθνη, βαπτί ζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος.» Τὸ βάπτισμα τοῦ Δεσποτι κοῦ θανάτου σκιαγραφία τις ὑπάρχει καὶ τύπος. «Εἰ γὰρ σύμφυτοι, φησὶν ὁ Παῦλος, γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου τοῦ Υἱοῦ αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα.» ΚΘʹ. Ἀπόδειξις ἐκ τῶν Ἀποστόλου γραφῶν περὶ τῆς τελείας τοῦ ἀνθρώπου φύσεως. Οὕτω γεννηθεὶς ὁ Δεσπότης Χριστὸς, οὕτω τρα φεὶς, οὕτω θαυματουργήσας, διὰ ταῦτα παθὼν, σταυρωθεὶς, ἀποθανὼν, κήρυκας ἀποστείλας πᾶσιν ἀνθρώποις τοὺς ἱεροὺς μαθητὰς, εἰς τὸν οὐρανὸν ἀνελήφθη· καὶ ταῦτα ἐν κεφαλαίῳ ἐν τοῖς πρὸς Τιμόθεον γραφεῖσιν, ὁ Ἀπόστολος ἡμᾶς ἐδίδαξε λέγων· «Ὁμολογουμένως μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστή ριον, Θεὸς ἐφανερώθη ἐν σαρκὶ, ἐδικαιώθη ἐν Πνεύ ματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἔθνεσιν, ἐπιστώθη ἐν κόσμῳ,","english":"For, he says, just as the nature taken from you, by the indwelling and union of the Godhead, obtained resurrection, and being restored from corruption together with its sufferings passed over into incorruption and immortality, so also you shall be released from the harsh slavery of death, and having cast off corruption together with the passions, you shall put on impassibility. Therefore he also sent forth the gift of baptism to all men through the apostles. For he says, \"Go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.\" Baptism is a certain shadowing and type of the Master's death. For, Paul says, \"if we have become united with him in the likeness of his death, we shall also be united with his resurrection.\" 29. Proof from the writings of the Apostle concerning the perfect nature of man. The Master Christ, having been thus born, thus reared, thus having worked wonders, for these reasons having suffered, having been crucified, having died, having sent the sacred disciples as heralds to all men, was taken up into heaven; and these things in summary the Apostle taught us in what was written to Timothy, saying: \"Confessedly great is the mystery of godliness: God was manifested in the flesh, was justified in the Spirit, was seen by angels, was preached among the nations, was believed on in the world,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"ἀνελήφθη ἐν δόξῃ.» Καὶ τὴν μὲν φανέρωσιν συνέζευξε τῇ σαρκὶ, τὴν δὲ δικαίωσιν κατὰ τὴν τῶν αἱρετικῶν ἀβελτηρίαν· ἐδικαιώθη δὲ τῇ συνερ γείᾳ τοῦ Πνεύματος. Ἆρα τὸ δικαιῶσαν Πνεῦμα, κρεῖττον τοῦ δικαιωθέντος Υἱοῦ; Ἀλλ' οὐκέτι ταῦτα οὐκ ἔστι· τὸ γὰρ ἡμέτερον ἐδικαιώθη διὰ τοῦ ἐν αὐτῷ φανερωθέντος Θεοῦ, ὃς ἀχωρίστως αὐτῷ συνημμένος, τήν τε ἄκραν ἐπαίδευσεν ἀρετὴν, καὶ τῶν βελῶν τῆς ἁμαρτίας ἐφύλαξεν ἄγευστον, καὶ ἀμύητον, καὶ τῆς διαβολικῆς ἀπάτης ὑπέρτερον· καὶ θανάτου πρὸς βραχὺ γεύσασθαι συγχωρήσας, παραυτίκα τῆς ἐκείνου τυραννίδος ἀπήλλαξε, καὶ τῆς οἰκείας αὐτῷ ζωῆς μεταδέδωκε, καὶ εἰς οὐρανοὺς ἀνήγαγε, καὶ ἐκ δεξιῶν τῆς μεγαλωσύνης ἐκάθισεν, καὶ ὄνομα αὐτῷ ἐχαρίσατο τὸ ὑπὲρ πᾶν ὄνομα, τὴν οἰκείαν αὐτῷ ἀξίαν δωρησάμενος· καὶ τὴν τῆς φύσεως αὐτοῦ προσ ηγορίαν λαβὼν, Υἱὸς ἀνθρώπου ὁ προαιώνιος τοῦ Θεοῦ Λόγος ηὐδόκησεν ὀνομάζεσθαι. «Οὐδεὶς γὰρ, φησὶν, ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐξ οὐρα νοῦ καταβὰς ὁ Υἱὸς τοῦ ἀνθρώπου, ὁ ὢν ἐν τῷ οὐρα νῷ.» Κατέβη δὲ οὐχ ὁ ἐκ σπέρματος Δαβὶδ ἐκ τῶν οὐρανῶν, ἀλλ' ὁ τῶν [οὐρανῶν] ποιητὴς, ὁ ὑπέρχρονος Θεοῦ Λόγος, ὁ πρὸ τῶν αἰώνων ὑπάρχων· διὰ δὲ τὴν πρὸς τὸ ἀνθρώπινον ἕνωσιν, λαμβάνει τοῦ Υἱοῦ τοῦ ἀνθρώπου τὸ ὄνομα· καὶ ἑτέρωθι δὲ πάλιν οὕτως αὐτὸν προσαγορεύει· «Ἐὰν ἴδητε τὸν Υἱὸν τοῦ ἀν θρώπου ἀνερχόμενον ὅπου ἦν τὸ πρότερον·» οὐχ ἡ τοῦ δούλου μορφὴ, ἀλλ' ἡ τοῦ Θεοῦ μορφή· καὶ αὖθις·","english":"He was taken up in glory. And he joined the manifestation to the flesh, but the justification according to the stupidity of the heretics; yet he was justified by the cooperation of the Spirit. Is, then, the Spirit who justified greater than the Son who was justified? But these things are no longer so; for our nature was justified through the God who was manifested in it, who, being inseparably united to it, both trained it to the highest virtue, and kept it untainted by the arrows of sin, and uninitiated therein, and superior to the devil's deceit; and having permitted it to taste death for a brief time, he straightway released it from that tyranny, and imparted to it his own life, and led it up into the heavens, and seated it at the right hand of the majesty, and granted it the name that is above every name, bestowing on it his own worth; and having received the appellation of its nature, the eternal Word of God was pleased to be called Son of Man. For, he says, no one has ascended into heaven except the one who descended from heaven, the Son of Man, who is in heaven. But it was not the one from the seed of David who descended from the heavens, but the maker of the heavens, the Word of God who is beyond time, who existed before the ages; yet because of his union with the human nature, he receives the name of Son of Man; and elsewhere again he addresses him thus: If you see the Son of Man ascending to where he was before—not the form of the servant, but the form of God; and again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":50,"ref":"p50","source":"«Ὅτι υἱὸς ἀνθρώπου ἐστὶ, φησὶ, μὴ θαυμά ζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ ἀκούσονται οἱ ἐν τοῖς μνήμασι τῆς φωνῆς αὐτοῦ, καὶ ἐξελεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες, εἰς ἀνάστασιν ζωῆς· οἱ δὲ τὰ φαῦλα πράξαντες, εἰς ἀνάστασιν κρίσεως.» Οὐ τῆς ἀνθρωπότητος δὲ ψιλῆς τοῦτο τὸ ἴδιον, ἀλλὰ τῆς ἐνεργούσης θεότητος, καὶ τῆς φαινομένης δὴ ἀνθρω πότητος διὰ τὴν πρὸς τὴν θεότητα συνάφειάν τε καὶ ἕνωσιν. Λʹ. Ὅτι Υἱὸς ἡ τοῦ δούλου μορφὴ διὰ τὴν συνάφειαν ὡσαύτως προσαγορεύεται. Οὕτως ὁ Θεὸς Λόγος οἰκειοῦται τῆς τοῦ δούλου μορφῆς τὴν εὐτέλειαν, καὶ Θεὸς ὑπάρχων, ἄνθρωπος ἠθέλησεν ὀνομάζεσθαι. Καὶ ὥσπερ μετέλαβε τῶν τοῦ ἀνθρώπου ταπεινῶν, οὕτω τῶν ὑψηλῶν αὐτῷ μετα δέδωκε. Καλεῖται γὰρ τὸ τῆς Παρθένου βρέφος Ἐμ μανουὴλ, καὶ τὸ τοῖς σπαργάνοις ἐνειλημμένον, καὶ θηλὴν ἕλκον, καὶ τρεφόμενον γάλακτι, καὶ καλεῖται μεγάλης βουλῆς Ἄγγελος, καὶ θαυμαστὸς σύμβουλος, καὶ Θεὸς ἰσχυρὸς, καὶ ἐξουσιαστὴς, καὶ ἄρχων εἰρή νης, καὶ Πατὴρ τοῦ μέλλοντος αἰῶνος, καὶ Υἱὸς Ὑψίστου, καὶ Σωτὴρ, καὶ Κύριος, καὶ τῶν ὅλων Δημιουργός. «Εἷς γὰρ, φησὶ, Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα.» Καὶ μὴν τὰ Ἰησοῦς καὶ Χρι στὸς ὀνόματα, τῆς οἰκονομίας εἰσὶ σημαντικά· ἡ δὲ οἰκονομία, οὐ πρὸ τῆς κτίσεως, οὐδὲ εὐθὺς μετὰ τὴν κτίσιν, ἀλλ' ἐπ' ἐσχάτων τῶν ἡμερῶν ἐγένετο· ἐπειδὴ τοίνυν τὸ Χριστὸς ὄνομα, οὐ τὸν ληφθέντα μόνον, ἀλλὰ καὶ τὸν λαβόντα Λόγον μετὰ τοῦ ληφθέν τος δηλοῖ (τοῦ Θεοῦ γὰρ καὶ τοῦ ἀνθρώπου τοῦτο σημαντικόν ἐστιν)·","english":"For he is the Son of Man,\" he says, \"do not marvel at this, that an hour is coming in which those in the tombs will hear his voice, and those who have done good will come forth to a resurrection of life, but those who have practiced evil to a resurrection of judgment.\" This is not the property of bare humanity, but of the divinity that works, and indeed of the humanity that appears, because of its conjunction and union with the divinity. 30. That the form of the servant is likewise called Son because of the conjunction. Thus God the Word appropriates the lowliness of the form of the servant, and being God, he willed to be named man. And just as he partook of the humble things of man, so he has imparted to him the exalted things. For the infant of the Virgin is called Emmanuel, and the one wrapped in swaddling clothes, and drawing the breast, and nourished on milk, is called Angel of great counsel, and wonderful counselor, and mighty God, and ruler, and prince of peace, and Father of the age to come, and Son of the Most High, and Savior, and Lord, and Creator of all things. \"For one,\" he says, \"is the Lord Jesus Christ, through whom are all things.\" And indeed the names Jesus and Christ are significant of the economy; but the economy did not take place before creation, nor immediately after creation, but in the last days. Since, therefore, the name Christ makes clear not only the one taken but also the Word who took, together with the one taken (for this is significant of God and of man)—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"ὁ Παῦλος ἀνατίθησι καὶ τῷ ὁρω μένῳ διὰ τὴν πρὸς τὸ κρυπτόμενον ἕνωσιν, τὴν τοῦ παντὸς ποίησίν τε καὶ διακόσμησιν· διὸ καὶ ἑτέρωθι τὸν Χριστὸν ἐπὶ πάντων προσαγορεύει Θεόν· «Ἐξ ὧν γὰρ, φησὶν, Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεός.» Οὐκ ἐπειδὴ τοῦ Δαβὶδ ὁ ἀπόγονος αὐτὸς καθ' αὑτὸν Θεός ἐστι, καὶ ἐπὶ πάντων Θεὸς, ἀλλ' ὅτι τοῦ Θεοῦ τοῦ ἐπὶ πάντων ὑπῆρχε ναὸς, ἡνω μένην καὶ συνημμένην ἔχων ἑαυτῷ τὴν θεότητα. ΛΑʹ. Ὅτι δύο μὲν εἰσὶ φύσεις, ἓν δὲ τὸ πρόσωπον τοῦ Χριστοῦ. Διὰ τοῦτο «Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον, ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας.» Οὐ γὰρ εἰς πρόσωπα δύο τὴν οἰκονομίαν μερίζομεν, οὐδὲ υἱοὺς δύο ἀντὶ τοῦ Μονογενοῦς κηρύττομέν τε καὶ\n\nδογματίζομεν, ἀλλὰ δύο μὲν τὰς φύσεις εἶναι καὶ μεμαθήκαμεν καὶ διδάσκομεν· ἕτερον γὰρ θεότης, καὶ ἕτερον ἀνθρωπότης· ἕτερον τὸ ὃν, καὶ ἕτερον τὸ γενόμενον· ἄλλο ἡ τοῦ Θεοῦ μορφὴ, καὶ ἄλλο ἡ τοῦ ἀνθρώπου μορφή· καὶ ἄλλο ἡ λαβοῦσα, καὶ ἕτερον ἡ ληφθεῖσα· ἕτερον ὁ λυθεὶς ναὸς, καὶ ἕτερον ὁ λυθέντα τοῦτον ἀναστήσας Θεός. ΛΒʹ. Ὅτι οὐ κρᾶσιν λέγειν ὅσιον, ἀλλ' ἕνωσιν ἐπὶ τοῦ Χριστοῦ. Οὐ τὰς φύσεις τοίνυν συγχέομεν, οὐδὲ κρᾶσιν ποιητοῦ καὶ ποιήματος δογματίζομεν, καὶ τῷ τῆς κράσεως ὀνόματι τὴν σύγχυσιν συνεισφέρομεν· ἀλλὰ καὶ τοῦ Θεοῦ Λόγου τὴν φύσιν γνωρίζομεν· καὶ τῆς μορφῆς τοῦ δούλου τὴν οὐσίαν γινώσκομεν, ἑκατέραν δὲ φύσιν ὡς ἕνα προσκυνοῦμεν Υἱόν· θάτερον γὰρ θατέρῳ Χριστὸς ὀνομάζεται, καὶ οὔτε ἡ τοῦ δούλου μορφὴ ψιλὴ, καὶ γυμνὴ τυγχάνουσα τῆς θεό τητος, τοῦτο πώποτε παρὰ τῶν διδασκάλων ἐκλήθη τῆς εὐσεβείας.","english":"Paul also attributes to the visible one, because of its union with the hidden one, the making and ordering of all things; and therefore elsewhere he proclaims Christ God over all: \"From them,\" he says, \"is Christ according to the flesh, who is God over all.\" Not because the descendant of David is himself in his own nature God, and God over all, but because he was a temple of the God who is over all, having the divinity united and joined to himself. 31. That there are two natures, but one person of Christ. For this reason \"Jesus Christ is the same yesterday and today and forever.\" For we do not divide the economy into two persons, nor do we proclaim and teach two Sons instead of the Only-Begotten, but that there are two natures we have both learned and teach; for divinity is one thing, and humanity another; one thing is he who is, and another thing is he who became; one thing is the form of God, and another the form of man; and one thing is that which received, and another that which was received; one thing is the temple that was dissolved, and another is the God who raised up this dissolved temple. 32. That it is not pious to speak of mixture, but of union, in the case of Christ. We do not, then, confuse the natures, nor do we teach a mixture of maker and made thing, and by the name of mixture introduce confusion; but we recognize the nature of God the Word, and we know the substance of the form of the servant, and we worship both natures as one Son; for the one is called Christ by the other, and the form of the servant, if it were bare and stripped of divinity, was never called this by the teachers of piety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Οἱ δὲ τὴν κρᾶσιν λέγοντες, τῇ κράσει τὴν σύγχυσιν συνεισφέρουσι· τῇ δὲ συγχύσει ἡ τροπὴ συνεισφέρεται· τροπῆς δὲ εἰσιούσης, οὔτε Θεὸς ἐπὶ τῆς ἰδίας μένοι ἂν φύσεως, οὔτε ἄνθρωπος ἐπὶ τῆς οἰκείας. Ἀνάγκη γὰρ ἐκστῆναι τῶν τῆς οὐσίας ὅρων ἑκάτερον, καὶ μήτε τὸν Θεὸν γνωρίζεσθαι Θεὸν, μήτε τὸν ἄνθρωπον, ἄνθρωπον. Τοῦτο δὲ οὐδὲ ἐπὶ τῆς τοῦ ἀνθρώπου κατασκευῆς λάβοι ἄν τις εὖ φρονῶν. Οὐ γὰρ τῷ σώματι τὴν ψυχὴν κεκρᾶσθαι, ἀλλ' ἡνῶσθαι, καὶ συνῆφθαι, καὶ οἰκεῖν, καὶ ἐνεργεῖν φαμεν. Καὶ οὔτε τὴν ψυχὴν θνητὴν, οὔτε τὸ σῶμα εἴποι τις ἂν ἀθάνατον, μὴ κομιδῇ παραπαίων, ἀλλὰ τὴν μὲν ἑκατέραν [φύσιν] διαιροῦμεν, ἓν δὲ ζῶον γνωρίζομεν τὸ ἐξ ἐκείνων [ξοδ. ἐκείνου] συγκείμενον· καὶ ἑκατέραν μὲν φύσιν διῃρημένοις ὀνόμασιν ὀνο μάζομεν, τὴν μὲν ψυχὴν, τὸ δὲ σῶμα, τὸ δὲ ἐξ ἀμ φοτέρων συνεστηκὸς ζῶον ἑτέρῳ καλοῦμεν ὀνόματι· ἄνθρωπον γὰρ προσαγορεύομεν. Ταῦτα τοίνυν καὶ ἐπὶ τῆς οἰκονομίας τὴν εἰκόνα λαβόντες, τῆς βλασφημίας ἀπαλλαγῶμεν ἐκείνης, καὶ τὴν κρᾶσιν καταλιπόντες, τῷ τῆς ἑνώσεως καὶ συναφείας καὶ κοινωνίας ὀνόματι χρώμενοι διατελέσωμεν· φύσεων μὲν [ξοδ. φύσεως] διάκρισιν, προσώπου δὲ ἕνωσιν δογματίζοντες. Οὕτω τὴν Ἀρείου καὶ Εὐνομίου βλασφημίαν ἐλέγξομεν, τὰ μὲν ταπεινῶς εἰρημένα καὶ πεπραγμένα τῷ Σωτῆρι Χριστῷ, προσάπτοντες τῇ τοῦ δούλου μορφῇ· τὰ δὲ ὑψηλὰ καὶ θεοπρεπῆ καὶ μεγάλα, τῇ ὑψηλῇ καὶ μεγάλῃ καὶ πάντα νοῦν ὑπερβαινούσῃ ἀνατιθέντες θεότητι.","english":"Those who speak of a mixture introduce confusion by the mixture; and by confusion change is introduced; and when change enters in, neither would God remain in his own nature, nor man in his own. For each must necessarily depart from the boundaries of its essence, and neither God be known as God, nor man as man. But no one of sound mind would accept this even in the case of the constitution of a man. For we do not say that the soul is mixed with the body, but that it is united, joined, indwells, and acts. And no one would say, unless he were wholly deranged, that the soul is mortal or the body immortal, but we distinguish each nature, yet recognize one living being composed of them; and we name each nature by distinct terms—the one soul, the other body—but the living being constituted of both we call by another name; for we call it man. Taking, then, the image of this for the economy as well, let us be freed from that blasphemy, and abandoning mixture, let us continue to use the term union and conjunction and communion, dogmatizing a distinction of natures but a union of person. Thus we shall refute the blasphemy of Arius and Eunomius, attributing the lowly words and deeds of the Savior Christ to the form of the servant, and ascribing the lofty, God-befitting, and great things to the high and great and all-surpassing divinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":53,"ref":"p53","source":"ΛΓʹ. Ὅτι τῆς ἡμετέρας φύσεως ἡ εἰς οὐρανοὺς ἀνάληψις τὰς τοῦ Πνεύματος δωρεὰς ἡμῖν προεξένισεν. Ἀλλὰ καιρὸς ἀναδραμεῖν ἐπὶ τὸ προκείμενον. Ἀναληφθεὶς τοίνυν εἰς οὐρανοὺς ὁ Δεσπότης Χρι στὸς, καὶ ἑαυτὸν ὥσπερ ἐχέγγυον τῆς τῶν ἀνθρώπων εἰρήνης προσενεγκὼν τῷ Πατρὶ, πέμπει τοῖς ἀνθρώποις τὴν χάριν τοῦ Πνεύματος, ὥσπερ τινὰ τῶν ἐπηγγελμένων ἀγαθῶν ἀῤῥαβῶνα, παιδοτρίβην, καὶ γυμναστὴν, τῶν τῆς εὐσεβείας ἀγωνι στὴν, φύλακα τῶν πιστευόντων ἀκοίμητον, φῶς τῶν προσιόντων ἄσβεστόν τε καὶ ἀνέσπερον, τῶν ψυχικῶν τραυμάτων θεραπευτὴν, ἰατρὸν τῶν ὑπὸ τῆς ἁμαρ τίας γινομένων τραυμάτων, στρατηγὸν ἀριστεύειν κατὰ τοῦ διαβόλου διδάσκοντα, ὑποπτέρους τοὺς χαμαιπετεῖς ἐργαζόμενον, τοὺς γηΐνους τὴν τῶν οὐρα νῶν πολιτείαν παιδεύοντα, καταφρονεῖν σαρκὸς, ἐπιμελεῖσθαι ψυχῆς, διαπτύειν τὰ παρόντα, ἐφίεσθαι τῶν μελλόντων, ὁρᾷν τὰ προσδοκώμενα διὰ πίστεως, μηδὲν ἡγεῖσθαι τῶν ἐν τῷ βίῳ λαμπρὸν, δόξης κατα γελᾷν, τῶν τοῦ πλούτου ῥευμάτων ὑπερορᾷν, ὥραν σώματος ὡς ἄνθος ὁρᾷν μαραινόμενον, μὴ ἀλγεῖν πενομένους, μὴ ἀνιᾶσθαι νοσοῦντας, χαίρειν ἀδικουμένους, λεηλατουμένους εὐφραίνεσθαι, φέρειν καρτερικῶς τὰ δεινὰ, ὑπερεύχεσθαι τῶν ἀντιδικούντων, εὐλογεῖν τοὺς καταρωμένους, καὶ πᾶσαν","english":"33. That the ascension of our nature into the heavens procured for us beforehand the gifts of the Spirit. But it is time to return to the matter at hand. The Master Christ, then, having been taken up into the heavens, and having offered himself to the Father as a pledge of the peace of men, sends to men the grace of the Spirit, as a kind of earnest of the promised good things, a trainer and coach of the athletes of piety, an unsleeping guardian of the faithful, an inextinguishable and never-setting light for those who draw near, a healer of the wounds of the soul, a physician of the wounds caused by sin, a general teaching them to excel against the devil, making those who fall to the ground winged, teaching those who are earthly the citizenship of the heavens, to despise the flesh, to care for the soul, to spit upon the things present, to strive for the things to come, to see the things hoped for through faith, to reckon nothing in this life splendid, to laugh at glory, to look down upon the streams of wealth, to see the bloom of the body withering like a flower, not to grieve for the poor, not to be distressed for the sick, to rejoice when wronged, to be glad when plundered, to bear terrible things with endurance, to pray over those who contend against them, to bless those who curse them, and every","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"ἁπαξαπλῶς φιλοσοφίαν μεταδιώκειν. Ταῦτα ἐδίδαξεν ἡ χάρις τοῦ Πνεύματος, ταῦτα γῆν [ξοδ. δὲ προ γῆν] καὶ θάλατταν ἐξεπαίδευσεν, ταῦτα καὶ βάρβαροι μετὰ τὴν τοῦ Σωτῆρος αὐτῶν φιλοσοφοῦσιν ἐπιδημίαν, ταῦτα ἠπειρῶται, ταῦτα οἱ στρατιῶται, ταῦτα οἱ τὰς ἐσχατιὰς τῆς οἰκουμένης οἰκοῦντες.\n\nΛΔʹ. Προτροπὴ εὐχαριστίας, καὶ ἀποτροπὴ περιουσίας. Ἀνυμνήσωμεν τοίνυν τὸν τῶν ἀμυθήτων ἀγαθῶν χορηγὸν, τὸν ἐκ τῆς ἐσχάτης ἀλογίας εἰς τὴν προτέραν ἡμᾶς φύσιν ἐπαναγαγόντα, τὸν δι' ἡμᾶς πτωχεύσαντα, ἵνα ἡμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσωμεν· καὶ σὺν αὐτῷ τὸν γνήσιον αὐτοῦ Πατέρα, ὃς οὕτως ἠγάπησε τὸν κόσμον, ὡς δοῦναι τὸν μονογενῆ αὐτοῦ Υἱὸν ὑπὲρ αὐτοῦ, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ' ἔχῃ ζωὴν αἰώνιον· καὶ σὺν Πατρὶ καὶ Υἱῷ τὸ Πνεῦμα τὸ ἅγιον, ἐν ᾧ βαπτιζόμενοι τὸν τῆς δωρεᾶς ἀῤῥαβῶνα λαμβάνομεν· δι' οὗ τὰς ψυχὰς φωτιζόμεθα, δι' οὗ τὴν οἰκονομίαν διδασκόμεθα, δι' οὗ τὴν θεολογίαν παιδευόμεθα, δι' οὗ τῆς ἀλογίας ἀπαλλαττόμεθα, δι' οὗ τῆς πλάνης ἠλευθερώθημεν, καὶ τὴν ἀλήθειαν ἔγνωμεν. Καὶ παυσώμεθα τὴν φύσιν πολυπραγμονοῦντες τοῦ ἀγεννήτου, εἰ καὶ αὐτὸς ἀγαθὸς καὶ δίκαιος, καὶ εἰ οἷόν τε εἶναί τινα μὴ γεννηθέντα ἢ γενόμενον· παυσώμεθα τὴν γέννησιν περιεργάζεσθαι τοῦ Μονογενοῦς, καὶ τὸν τρόπον ἐπιζητοῦντες, καὶ ἀγεννήτῳ καὶ γεννητῷ διαιτῶντες, καὶ μετροῦντες τὰ ἀμέτρητα· παυσώμεθα κακῶς ἀνιχνεύοντες τὴν τοῦ Πνεύματος πρόοδον, καὶ ζητοῦντες μαθεῖν ἃ μόνῳ Πατρὶ καὶ Υἱῷ καὶ ἁγίῳ Πνεύματι γνώριμα· ἐμμείνωμεν οἷς ἐλάβομεν ὅροις· μὴ ὅρια μετενέγκωμεν ἃ ἔθεντο οἱ Πατέρες ἡμῶν·","english":"...to pursue philosophy in a simple manner. These things the grace of the Spirit taught, these things it instructed land and sea, these things even barbarians philosophize after the coming of their Savior, these things islanders, these things soldiers, these things those who dwell in the farthest reaches of the inhabited world.\n\n34. An exhortation to thanksgiving, and a warning against wealth. Let us therefore hymn the provider of unutterable good things, who brought us back from the lowest irrationality to our former nature, who for our sake became poor, that we might become rich by his poverty; and with him his genuine Father, who so loved the world as to give his only-begotten Son for it, that everyone who believes in him should not perish but have eternal life; and with the Father and the Son the Holy Spirit, in whom, being baptized, we receive the pledge of the gift; through whom our souls are enlightened, through whom we are taught the economy, through whom we are instructed in theology, through whom we are delivered from irrationality, through whom we were freed from error and came to know the truth. And let us cease from busying ourselves with the nature of the Unbegotten, whether he is himself good and just, and whether it is possible for there to be anything unbegotten or begotten; let us cease from prying into the generation of the Only-Begotten, both seeking the manner and arbitrating between unbegotten and begotten, and measuring the immeasurable; let us cease from wrongly tracing out the procession of the Spirit, and seeking to learn what is known only to the Father and the Son and the Holy Spirit; let us abide by the boundaries we have received; let us not move the boundaries which our Fathers set.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":55,"ref":"p55","source":"ἀρκεσθῶμεν τῇ δοθείσῃ διδασκαλίᾳ παρὰ τοῦ Πνεύματος. Μὴ βουληθῶμεν ὑπερβῆναι Παύλου τὴν γνῶσιν, ὃς ἐκ μέρους ἔφη γινώσκειν, καὶ ἐκ μέρους προφητεύειν, καὶ ἐν ἐσόπτρῳ βλέπειν καὶ ἐν αἰνίγματι τὴν ἀλήθειαν· ἀναμείνωμεν τῶν ἐλπιζομένων ἀγαθῶν τὴν ἀπόλαυσιν. Τότε τὰ τέλεια μαθησόμεθα, ὅτε δι' ἀλαζονείας οὐ βλαβησόμεθα, ὅτε δι' ὑπερηφανίας οὐ πεσούμεθα, ὅτε ἐν ἀπαθείᾳ βιωσόμεθα. Οὐκοῦν ἐν τῷ παρόντι ταῖς τῶν πατέρων διδασκαλίαις ἐμμείνωμεν, ἵνα μὴ μείζω ζητοῦντες, καὶ τῶν ἐλαττόνων ἐκπέσωμεν· ὃ πέπον θεν ὁ προπάτωρ Ἀδάμ· καὶ γὰρ ἐκεῖνος ἐπιθυμήσας γενέσθαι Θεὸς, καὶ τὸ εἶναι εἰκὼν Θεοῦ προσαπώλεσε. ΛΕʹ. Ὅτι χρὴ Θεοτόκον καὶ ἀνθρωποτόκον λέ-γειν. Τοίνυν περὶ τὴν θεολογίαν μηδεὶς ἀπιστίαν νοσείτω, μηδεὶς περὶ τὴν οἰκονομίαν χωλευέτω, ἀλλὰ τὸν ἐκ Παρθένου γεννηθέντα Χριστὸν, Θεὸν ὁμοῦ καὶ ἄνθρωπον ὁμολογείτω καθ' ἑκάτερον· διὰ τοῦτο γὰρ καὶ Θεοτόκος καὶ ἀνθρωποτόκος ἡ ἁγία Παρθένος ὑπὸ τῶν τῆς εὐσεβείας διδασκάλων προσαγορεύεται· τοῦτο μὲν ὡς φύσει τὸν [δούλῳ] ἐοικότα γεννήσασα· ἐκεῖνο δὲ, ὡς τῆς τοῦ δούλου μορφῆς, καὶ Θεοῦ τὴν μορφὴν ἡνωμένην ἐχούσης οὕτω διὰ θεολογίας καὶ οἰκονομίας τὸν τὸ μυστήριον ἡμῖν τὸ ἀποκεκρυμμένον γνωρίσαντα ἀνυμνήσωμεν, καὶ διὰ τῆς τοῦ βίου καθαρότητος ναοὺς ἑαυτοὺς τῷ Θεῷ κατασκευάσαντες, ἔνοικον αὐτὸν λάβωμεν·","english":"Let us be content with the teaching given by the Spirit. Let us not wish to surpass the knowledge of Paul, who said that he knew in part, and prophesied in part, and saw the truth in a mirror and in a riddle; let us await the enjoyment of the good things hoped for. Then we shall learn the perfect things, when we shall not be harmed by boastfulness, when we shall not fall through pride, when we shall live in impassibility. Therefore in the present let us remain in the teachings of the fathers, lest, seeking greater things, we fall away even from the lesser—which the forefather Adam suffered; for he, desiring to become God, lost also being the image of God. XLV. That one must call her both God-bearer and man-bearer. Therefore let no one be sick with unbelief concerning theology, let no one be lame concerning the economy, but let him confess the Christ born of the Virgin to be both God and man in each respect; for this reason the holy Virgin is addressed by the teachers of piety both as God-bearer and as man-bearer: on the one hand, as having by nature given birth to the one like a servant; on the other, since the form of the servant and the form of God were united, let us thus hymn him who through theology and economy made known to us the mystery that had been hidden, and having made ourselves temples for God through the purity of our life, let us receive him as an indweller.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":56,"ref":"p56","source":"καὶ ταῖς ἀκτῖσιν αὐτοῦ φωτιζόμενοι, ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ σὺν τῷ ἁγίῳ Πνεύματι δόξα καὶ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And being enlightened by his rays, let us walk decently as in the day, awaiting the blessed hope and appearing of the glory of our great God and Savior Jesus Christ, with whom to the Father together with the Holy Spirit be glory and might unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}