{"slug":"tmp792.tmp792.opp-lat1","id":"latin:ogl-pl:tmp792.tmp792.opp-lat1","title":"Cyrilli Scholia De Incarnatione Unigeniti","title_source":"Cyrilli Scholia De Incarnatione Unigeniti","author":"Anonymous","genre":"commentary","date":"","tradition":"latin","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":"2026-11-15T19:51:32Z","cost_usd":0.006946},"source":{"registry_id":"latin:ogl-pl:tmp792.tmp792.opp-lat1","work_id":"tmp792.tmp792.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp792/tmp792/tmp792.tmp792.opp-lat1.xml"},"stats":{"passages":79,"english_words":18984,"coptic_letters":0,"source_letters":73936,"commentary_units":0,"commentary_kinds":0,"derived_notes":54,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp792/tmp792/tmp792.tmp792.opp-lat1.xml"}],"checks":{"work":"tmp792.tmp792.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":79,"translated":79,"commentary_passages":0,"commentary_units":0,"english_words":18984,"source_letters":73936,"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 Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 79 narrative."},{"kind":"caution","severity":"caution","text":"50 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"4 scriptural phrase match(es) noted: Isaiah 7:14; John 1:1; John 1:14; John 4:10."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":79},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SANCTI CYRILLI EPISCOPI ALEXANDRIAE SCHOLIA DE INCARNATIONE UNIGENITI.\n\nCAPUT PRIMUM.\n\nQuid est Christus.\n\nChristi nomen nec definitionis vim obtinet, nec cujuspiam substantiam, qualis sit, significat, sicut forte homo, aut equus, aut bos; sed rei magis quae in aliquo agatur, habet significationem: oleo namque ungebantur [Baluz. unguebantur hic et infra] quidam superiorum, juxta quod Deo tunc temporis placebat, et signum regni illis erat unctio. Ungebantur autem et prophetae insensibiliter Spiritu sancto, ut inde quoque nominarentur christi. Denique beatus David psallit ex persona Dei, et ait: Nolite tangere christos meos, et in prophetis meis nolite maliguari (Ps. civ, 15). Ait autem et propheta Habacuc: Existi ad salutem populi tui, ut salvares christos tuos (Hab. iii, 13, juxta LXX).\n\nIn Christo autem omnium salvatore unctionem quidem factam esse dicimus: caeterum neque symbolicam, quasi oleo factam, nec quasi in gratia prophetica; sed nec illam, quae intelligitur fieri ad perfectionem alicujus hujusmodi negotii, qualem factam [Baluz. factum] esse dicimus in [Baluz. sub] Cyro Persarum et Medorum rege. Contra Babylonios enim ille duxit exercitum, instigante ipsum in id Deo omnipotente. Dictum est enim: Haec dicit Dominus christo meo Cyro, cujus apprehendi dexteram (Isai. xlv, 1).","english":"THE SCHOLIA OF SAINT CYRIL, BISHOP OF ALEXANDRIA, ON THE INCARNATION OF THE ONLY-BEGOTTEN.\n\nCHAPTER ONE.\n\nWhat Christ Is.\n\nThe name of Christ neither has the force of a definition, nor signifies the substance of anything, such as it is—as perhaps \"man,\" or \"horse,\" or \"ox\"—but rather has the meaning of a thing that is enacted in someone; for certain of those in high station were anointed with oil, according to what was then pleasing to God, and the anointing was a sign of kingship to them. But prophets also were anointed insensibly by the Holy Spirit, so that from this too they were named christs. Accordingly the blessed David sings in the person of God, and says: Touch not my christs, and in my prophets do no evil. And the prophet Habakkuk also says: You went forth for the salvation of your people, to save your christs.\n\nBut in Christ, the Savior of all, we say that an anointing was indeed made: yet not a symbolic one, as though made with oil, nor as though in prophetic grace; but neither that which is understood to be made for the perfection of some such matter as we say was made in Cyrus, king of the Persians and Medes. For he led an army against the Babylonians, God almighty instigating him to it. For it was said: Thus says the Lord to my christ Cyrus, whose right hand I have grasped.","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":2,"ref":"p2","source":"Atqui ille vir, cum esset idolorum cultor, nominatus est christus, ideo quod quasi unctus est in regnum, coelesti suffragio, et ordinatus est a Deo ut Babylonem vehementer expugnaret.\n\nIllud autem magis de Christo. Quoniam enim propter Adae praevaricationem (Rom. v, 14) regnaverag supra omnes peccatum, et spiritus ab humanitate discesserat (Gen. vi, 3), ob eamque causam in malis omnibus illa versabatur; opus autem erat, ut rursum per Dei misericordiam in pristinum revocata. Spiritum mereretur: homo factum est unigenitum Dei Verbum, et cum terreno corpore terrenis apparuit. Fuit etiam liberum [Baluz. liber] a peccato, ut et in ipso, et in eo solo, innocentiae laudibus natura hominis coronata, Spiritu sancto ditaretur, ac sic refor maretur ad Deum per sanctificationem. Transit enim ad nos quoque gratia coepta a Christo, qui est [Baluz. add. in] nobis primogenitus; idque nos docens beatus David psallit ad Filium: Dilexisti justitiam et odisti iniquitatem, ideo unxit te Deus Deus tuus oleo loetitiae (Ps. xliv, 8).","english":"But that man, though he was a worshipper of idols, was named christ, because he was, as it were, anointed into kingship by heavenly suffrage, and was appointed by God to vehemently assault Babylon.\n\nBut that [name] belongs more to Christ. For since on account of Adam's transgression (Rom. 5:14) sin had reigned over all, and the spirit had departed from humanity (Gen. 6:3), and for that reason humanity was engaged in all evils; and it was necessary that, recalled by God's mercy to its former state, it should again merit the Spirit: the Only-Begotten Word of God became man, and appeared among earthly things with an earthly body. He was also free from sin, so that both in Him and in Him alone the nature of man, crowned with the praises of innocence, might be enriched with the Holy Spirit, and thus be reformed toward God through sanctification. For the grace begun in Christ, who is the firstborn in us, passes over to us also; and teaching us this, blessed David sings to the Son: You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness (Ps. 44:8).","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":3,"ref":"p3","source":"Unctus est igitur exemplo nostro Filius innocentiae laudibus, et, ut ante dixi, in ipso natura hominis illustrata, et digna jam sortiri Spiritum sanctum, jam non discessurum, sicut antea, sed mansurum magis in ipsa. Ideoque scriptum est, quod descendit in eum Spiritus, et mansit super ipsum (Joan. i, 32). Dicitur ergo Christus Dei Verbum, quod propter nos et nostri similis homo est factum, et in servi forma: et ungitur [Baluz. unguitur] quidem humane, secundum carnem; ungit [Baluz. unguit] autem divine suo Spiritu eos qui in ipsum credunt.\n\nCAPUT II.\n\nQualiter intelligi debeat Emmanuel.\n\nEmmanuel nominatur Deus Verbum, quod Abrahae semen apprehendit, et similiter ac nos participavit carni et sanguini (Hebr. ii, 14). Interpretatur autem Emmanuel, nobiscum Deus. Confitemur autem, nobiscum [Baluz. om. nobiscum] fuisse Dei Verbum, non localiter: in quo enim loco non est Deus, qui implet omnia? Nec quod adesse nobis conspicitur auxilii ratione; dictum est enim hoc modo ad Jesura filium Nave [Baluz. om. filium Nave ]: Et sicut eram cum Moyse, ita ero et tecum (Jos. i, 5). Sed quod factum est in nostris, id est, in humanitate, non derelicta sua natura: inconvertibile est enim natura Dei Verbum.","english":"Therefore the Son was anointed, by our example, with the praises of innocence, and, as I said before, in Him the nature of man was made illustrious and was already deemed worthy to obtain the Holy Spirit, who would no longer depart, as before, but rather remain in it. And therefore it is written that the Spirit descended upon Him and remained upon Him (John 1:32). Therefore the Word of God is called Christ, because for our sake and like us He became man, and in the form of a servant; and He is anointed in a human way, according to the flesh; but He anoints in a divine way, by His Spirit, those who believe in Him.\n\nCHAPTER II.\n\nHow Emmanuel ought to be understood.\n\nThe Word of God is named Emmanuel, because He took hold of the seed of Abraham, and like us shared in flesh and blood (Heb. 2:14). Now Emmanuel is interpreted as God with us. But we confess that the Word of God was with us, not locally—for in what place is God not, who fills all things?—nor because He is seen to be present with us by reason of assistance; for it was said in this manner to Joshua the son of Nun: And as I was with Moses, so I will also be with you (Josh. 1:5). But [we confess] that He was made [present] in our things, that is, in humanity, without His own nature being abandoned; for the Word of God is by nature unchangeable.","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":4,"ref":"p4","source":"Caeterum quam ob causam, cum plane dicatur ad Jesum filium Nave [Baluz. om. filium Nave], quod sicut eram cum Moyse, sic ero tecum (Ibid.), non est tamen nominatus Emmanuel? Ipsa autem ratio est: etsi enim cum aliquo sanctorum fuisse dicatur; non tamen nobiscum factum esse dicimus Deum Verbum, nisi eo tempore, quo juxta quod dicit Baruch, in terra visus est, et inter homines conversatus est, et omnem viam inveniens disciplinae, et dans eam Jacob puero suo, et Israel dilecto a se: ipse est enim Deus noster, et non comparabitur alius ad eum (Baruch. iii, 38).\n\nQuantum enim ad Dei naturam pertinet, nondum erat nobiscum; multum enim interest inter deitatem et humanitatem; et ingens est nimis differentia naturarum.\n\nIdeoque divinus David ad proximitatem mysticam, Deum Verbum, quod nondum ad nos venerat, vocabat, dicens in spiritu: Ob quid, Domine, discessisti longe (Ps. x, 1)? a Ergo jam non discessit, sed nobiscum fuit, qui cum mansisset, id quod erat, apprehendit Abrahae semen, ut dixi; accepit autem etiam servi formam, et conspectus homo in terra est.","english":"But for what reason, although it is plainly said to Jesus the son of Nave, \"As I was with Moses, so will I be with you\" (Ibid.), was he not nevertheless named Emmanuel? The reason itself is this: for even if he is said to have been with one of the saints, we do not say that God the Word was made with us until that time when, according to what Baruch says, he was seen on earth and conversed among men, and finding every way of discipline, and giving it to Jacob his servant, and to Israel his beloved: for he is our God, and no other shall be compared to him (Baruch 3:38).\n\nFor as far as pertains to the nature of God, he was not yet with us; for there is a great difference between deity and humanity, and the difference of natures is exceedingly great.\n\nAnd therefore the divine David, in mystical proximity, called upon God the Word, who had not yet come to us, saying in the spirit: Why, Lord, have you withdrawn far away (Ps. 10:1)? Therefore he has now not withdrawn, but has been with us, who, having remained, apprehended the seed of Abraham, as I said; and he also took the form of a servant, and was seen as a man on earth.","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":5,"ref":"p5","source":"Christus vero et Emmanuel eumdem nobis filium designant, partim quia unctus est more nostro, humanae hominis naturae spiritum accipiens, ut in se ipso et primo. Positus est enim primordium generis, rursus ipse ungens, ut Deus, Spiritu sancto eos, qui in se credunt: partim, quia fuit nobiscum secundum quas modo reddidi rationes, et de eo nos facit certos Isaias propheta dicens: Ecce Virgo in utero accipiet, et pariet filium, et vocabitur nomen ejus Emmanuel (Isai. vii, 14). Cum enim sancta virgo, ex Spiritu quidem sancto praegnans est lacta, peperit autem secundum carnem lilium; tunc etiam Emmanuel dictus est: fuit enim nobiscum, per carnalem generationem incorporalis; et id erat, quod per vocem David significabatur. Deus manifeste veniet, Deus noster, et non silebit (Psal. xlix, 3); et illud opinor: ipse qui locutus sum, praesto sum. Locutus enim per prophetas, ut incorporale adhuc Verbum, advenit etiam corporaliter.","english":"But Christ and Emmanuel designate for us the same Son, partly because he was anointed in our manner, receiving the Spirit in accordance with the human nature of man, so that he might be in himself both first and foremost. For he was placed as the firstfruits of the race, and again he himself, as God, anoints with the Holy Spirit those who believe in him; partly because he was with us according to the reasons I have just given, and the prophet Isaiah makes us certain of this, saying: Behold, a virgin shall conceive in the womb, and shall bear a son, and his name shall be called Emmanuel (Isai. vii, 14). For when the holy virgin, having indeed conceived by the Holy Spirit, brought forth according to the flesh the lily, then also he was called Emmanuel: for he was with us, the incorporeal one, through carnal generation; and this was what was signified through the voice of David: God shall come manifestly, our God, and shall not keep silence (Psal. xlix, 3); and that, I think: I who have spoken, I am present. For having spoken through the prophets as the Word still incorporeal, he came also bodily.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"CAPUT III.\n\nQuid est Jesus.\n\nVi quidem intentionum, qua oporteat a nobis unum dici Filium Dei, tantumdem est, et Christus, ef Emmanuel, et Jesus; et id quidem quasi ex re nomen est factum: Ipse enim, inquit, salvabit populum suum a peccatis suis (Matth. i, 21). Quemadmodum enim Emmanuel significabat, per generationem ex muliere nobiscum factum fuisse Dei Verbum; et Christus, quia factus homo, unctus dicitur juxta nos humane: ita etiam Jesus, quod salvavit nos suum populum, quod maxime eum demonstrat, vere et natura omnium dominum Neque enim hominis communis creatura esse dicatur; deceat autem magis, omnia dicere, esse Unigeniti, etsi factus sit homo.\n\nDicet forte aliquis: Atqui Moysis dictus est populus Israel. Ad hoc dicemus, quod Dei quidem populus nominatus sit, et id erat verum. Verum quoniam ad defectionem deductus est, et vitulum fecit per desertum, inhonoratus est a Deo: non enim jam suum nominare populum dignabatur, sed eum jam homini destinavit. At nos non ita: proprii enim sumus filii, eo quod, et Deus sit, et per ipsum creata sint omnia Ita enim ait David: Quoniam ipse fecit nos, et non ipsi nos; nos autem populus pascuae ejus, et oves manus ejus (Psal. xlix, 7). Denique etiam ipse de nobis dixit: Oves meae vocem meam audiunt et sequuntur me (Joan. x, 27).","english":"CHAPTER III.\n\nWhat Jesus Means.\n\nAs far as the meanings are concerned, by which we ought to confess one Son of God, Christ and Emmanuel and Jesus are all equally so; and this name has come about, as it were, from the thing itself: For he, it says, will save his people from their sins (Matt. 1:21). For just as Emmanuel signified that the Word of God had become with us through generation from a woman, and Christ, because having become man, he is said to have been anointed humanly according to our manner, so also Jesus, because he saved us, his people, which most of all demonstrates that he is truly and by nature the Lord of all. Nor let it be said that he is a common creature of man; rather it is more fitting to say that all things belong to the Only-Begotten, even though he has become man.\n\nSomeone may perhaps say: But the people of Israel was called Moses's. To this we will say that it was indeed named the people of God, and that was true. But because it was led away into defection and made a calf in the desert, it was dishonored by God: for he no longer deigned to call it his own people, but assigned it already to a man. But with us it is not so: for we are the Son's own, because he is God, and through him all things were created. For thus David says: For he himself made us, and not we ourselves; but we are his people of pasture, and the sheep of his hand (Ps. 49:7). Finally he himself also said concerning us: My sheep hear my voice and follow me (John 10:27).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Et rursus: Alias oves habeo, quae non sunt ex hoc ovili, et illas oportet me congregare, et fiet unus grex, et unus pastor (Ibid. 16). Mandabat autem etiam beato Petro: Simon Joannis, amas me? Pasce agnos meos, pasce oves meas (Joan. xxi 17).\n\nCAPUT IV.\n\nQuam ob causam Dei Verbum dictum sit homo.\n\nHomo nominatum [Baluz. nominatus] est, cum sit natura Deus, Dei Patris Verbum: quoniam similiter ac nos sanguini communicavit et carni (Heb. ii, 14). Sic enim terrenis apparuit, a non amittens id quod erat, sed assumens humanitatis naturam in sua ratione perfectam.] Verumtamen et in humanitate Deus mansit, et omnium Dominus, utpote qui natura et veritate ex Deo natus est Pater [Baluz. et Patre]. Et id nobis evidentissime sapientissimus Paulus ostendit: Primus enim, inquit, homo ex terra de limo; secundus e caelo (I Cor. xv, 45).\n\nAtqui Virgo sancta peperit templum Verbo unitum; sed e coelo dicitur, et recte quidem Emmanuel: desuper enim et ex substantia Dei et Patris natum est Verbum ipsius: descendit vero ad nos, tunc cum factum est homo; tamen sic quoque desuper est. Testatus est autem Joannes, de eo dicens: Qui de sursum venit, supra omnes est ( Joan. iii, ). Et ipse Christus ait ad populum Judaeorum: Vos deorsum estis ego desuper sum (Joan. viii, 23). Et rursus: Ego non sum ex hoc mundo (Joan.","english":"And again: \"I have other sheep that are not of this fold; those too I must gather, and there shall be one flock and one shepherd\" (Ibid. 16). He was also giving charge to blessed Peter: \"Simon, son of John, do you love me? Feed my lambs, feed my sheep\" (John 21:17).\n\nCHAPTER IV.\n\nFor what reason the Word of God is called man.\n\nHe is named man, though by nature he is God, the Word of God the Father, because like us he shared in blood and flesh (Heb 2:14). For thus he appeared to those on earth, not losing what he was, but assuming the nature of humanity, perfect in its own principle. Yet even in his humanity he remained God and Lord of all, inasmuch as by nature and in truth he was born of God the Father. And the most wise Paul shows this to us most clearly: \"For the first man,\" he says, \"is from the earth, from the dust; the second from heaven\" (1 Cor 15:45).\n\nAnd indeed the holy Virgin gave birth to the temple united to the Word; but he is said to be from heaven, and rightly so, Emmanuel: for from above, and from the substance of God and the Father, his Word was born; he descended to us when he became man; yet even so he is from above. John also testified, saying of him: \"He who comes from above is above all\" (John 3). And Christ himself said to the people of the Jews: \"You are from below, I am from above\" (John 8:23). And again: \"I am not of this world\" (John","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":8,"ref":"p8","source":"xiv, 16), licet pars mundi sicut homo nuncupatus sit; sed erat cum hoc quoque supra mundum ut Deus. Meminimus enim plane dicentis: Et nemo ascendit in coelum, nisi qui descendit de coelo Filius hominis (Joan. iii, 13). Descendisse autem dicimus de coelo Filium hominis, per unitatem dispensatoriam, Verbo tribuente propriae carni gloriae suae et divinae majestatis claritudinem.\n\nCAPUT V.\n\nQuam ob causam exinanitum dicitur Dei Verbum. Plenum secundum naturam, et ex omni parte perfectum Deum Verbum, et distribuens ex sua plenitudine bona sua creaturae, eo quod ait: Effundam de spiritu meo super omnem carnem (Isai. xliv, 3). Exinanitum dicimus; nihil in natura propria violatum, nec, ut aliter se haberet, commutatum, nec inferius ex ulla parte factum; inconvertibile enim et immutabile est ipsum quoque, sicut et generator ipsius,b et numquam fuit passionis ullius capax. Quando vero factum fuit caro, id est, homo, humanitatis paupertatem propriam sibi fecit. Primum, quod semel homo sit factus, etsi remanserit Deus: deinde quod servi formam acceperit, qui secundum suam naturam liber est, utpote Filius. Atque ita cum sit ipse gloriae Dominus, gloriam dicitur accipere; cum sit ipse vita, vivificari perhibetur, et in omnes accipit potestatem, cum sit ipse rex omnium; cumque Deo sit aequalis Patri, obediens fuit crucem passus, et caetera.","english":"(John 14:16), although a part of the world has been called a man; but along with this he was also above the world as God. For we plainly remember him who says: \"And no one has ascended into heaven except the one who descended from heaven, the Son of Man\" (John 3:13). But we say that the Son of Man descended from heaven through the unity of the dispensation, the Word granting to his own flesh the glory of his own and the brightness of divine majesty.\n\nCHAPTER V.\n\nFor what reason the Word of God is said to have been emptied. The Word of God is full according to nature and perfect in every part, and distributes his good things to creation out of his own fullness, because he says: \"I will pour out of my spirit upon all flesh\" (Isaiah 44:3). We say he was emptied; nothing in his own nature was violated, nor was he changed so as to be otherwise, nor did he become inferior in any part; for he himself also is inconvertible and immutable, just as his begetter is, and he was never capable of any passion. But when he became flesh, that is, man, he made the poverty of humanity his own. First, because he was made man once for all, even though he remained God; then, because he took the form of a servant, he who according to his own nature is free, inasmuch as he is the Son. And so, though he is himself the Lord of glory, he is said to receive glory; though he is himself life, he is said to be made alive, and he receives power over all, though he is himself king of all; and though he is equal with God the Father, he was obedient, suffered the cross, and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Verum cum haec quidem humanitatis mensurae conveniant, ea tamen familiaria ducit esse cum carne, et implet dispensationem, manens quod erat.\n\nCAPUT VI.\n\nQuomodo unus est [Baluz. om. est] Christus.\n\nDivinus Paulus scribit: Etsi sunt dii multi et domini multi in coelo, et in terra; sed nobis unus Deus Pater, ex quo omnia, et nos ex eo; et unus Dominus Jesus Christus, per quem omnia, et nos per eum (I Cor. xxviii, 5). At vero sapientissimus Joannes de Deo Verbo dixit, quod omnia per ipsum facta sunt, et absque eo factum est nihil (Joan. i, 3). Evangelizabat autem beatus Gabriel sanctae Virgini dicens: Ecce concipies in utero, et paries Filium, et vocabis nomen ejus Jesum (Matth. i, 26). Cum igitur per Christum Jesum omnia divinus Paulus facta esse commemoret; confirmet autem vim sententiae, et opilicem omnium fuisse Deum evangelizet, rem veram dicens evangelista divinus; designet autem etiam angeli vox: vere ex sancta Virgine natum esse Jesum Christum, nec absque humanitate inlelligimus Deum Verbum; sed unum dicimus ex ambobus eftectum, et [Baluz. ut] Deum hominem factum, eumdem ex Patre, ut [Bal. et] Verbum, natum divine, et ex muliere humane, ut hominem: non tamquam ut [Bal.","english":"But while these things indeed accord with the measures of humanity, he nevertheless regards them as familiar to himself together with the flesh, and fulfills the dispensation, remaining what he was.\n\nCHAPTER VI.\n\nHow Christ is one.\n\nThe divine Paul writes: Although there are many gods and many lords in heaven and on earth; yet for us there is one God the Father, from whom all things are, and we are from him; and one Lord Jesus Christ, through whom all things are, and we are through him (1 Cor 8:5). But the most wise John said of God the Word, that all things were made through him, and without him nothing was made (John 1:3). And the blessed Gabriel announced to the holy Virgin, saying: Behold, you will conceive in your womb and bear a Son, and you shall call his name Jesus (Matt 1:21). Since, therefore, the divine Paul recalls that all things were made through Christ Jesus; and he confirms the force of the statement, and the divine evangelist announces that God was the maker of all things, speaking the truth; and the voice of the angel also designates: that Jesus Christ was truly born of the holy Virgin, we do not understand God the Word apart from humanity; but we say that one was made from both, and that God became man, the same one from the Father, as the Word, born divinely, and from a woman humanly, as man: not as though","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":10,"ref":"p10","source":"in] secundum substantiae initium vocatum tunc cum secundum carnem dicitur natus; sed natum quidem ante omnia saecula, instante tamen tempore, quo debuerat implere dispensationem, natum etiam ex muliere secundum carnem. [ Ergo, etsi alii simili appellatione vocati sunt Christi, unus tamen est per quem omnia, Jesus Christus; non quod [Bal. add. homo] sil factus opifex omnium,] sed quod Deus Verbum: Per quem omnia facta tunt, similiter ac nos participarit carni et sanguini ( Heb. ii, 14), et nuncupatus sit homo, non tamen perdiderit esse, quod erat: ita enim et in carne factus inlelligitur merito opifex omnium.\n\nCAPUT VII.\n\nQuomodo unus est Emmanuel.\n\n[Baluz. add. Semel] Novissimis saeculis Deus [Baluz. Dei] Verbum homo dicitur factus [Baluz. factum], et, sicut ait divinus Paulus, per sacrificium suum manifestatus est (Hebr. ix, 27). Et quodnam est sacrificium? Suum enim corpus obtulit pro nobis in odorem suavitatis Deo et Patri, et intravit in sancta semel, non per sanguinem hircorum, aut taurorum, sed per suum sanguinem. Sic enim credentibus in se, remissionem in oeternum comparavit (Eph. v, 2; Heb. ix, 13). Ergo plurimi quidem ante ipsum sancti fuere; sed nemo eorum Emmanuel nominatus est. Quam oh causam? Nondum enim venerat tempus quo deberet esse nobiscum, id est, in nostram venire naturam per carnem, is qui est omni superior creatura.","english":"called a beginning of substance then when he is said to have been born according to the flesh; but born indeed before all ages, yet when the time drew near in which he was to fulfill the dispensation, born also of a woman according to the flesh. Therefore, although others have been called Christs by a similar appellation, there is nevertheless one through whom all things exist, Jesus Christ; not because he became the maker of all things as a man, but because he is God the Word: through whom all things were made, he partook likewise with us of flesh and blood (Heb. 2:14), and was named man, yet did not lose the being that he was: for thus even made in the flesh he is rightly understood to be the maker of all things.\n\nCHAPTER VII.\n\nHow there is one Emmanuel.\n\nIn the last ages God the Word is said to have been made man, and, as the divine Paul says, he was manifested through his sacrifice (Heb. 9:27). And what is the sacrifice? For he offered his own body for us as a sweet odor to God and the Father, and entered into the holy place once, not through the blood of goats or bulls, but through his own blood. For thus for those who believe in him he obtained eternal remission (Eph. 5:2; Heb. 9:13). Therefore many indeed were holy before him; but none of them was named Emmanuel. For what reason? Because the time had not yet come when he who is above every creature was to be with us, that is, to come into our nature through the flesh.","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":11,"ref":"p11","source":"Unus igitur Emmanuel, semel enim factus est homo Unigenitus. tunc cum per sanctam Virginem generationem carnalem perpessus est. Dictum est enim et ad Jesum filium Nave [Baluz. om. filium Nave]: Quod ero tecum (Josue i, 5). At non erat ille Emmanuel. Fuit etiam cum Moyse; sed nec ille Emmanuel nominatus est. Igitur quoties audimus nomen Filio datum esse, nobiscum Deus, sapienter intelligamus, non ita ipsum fuisse nobiscum novissimis temporibus, sicut dicitur aliquando fuisse cum sanctis: illis enim erat tantum adjutor; nobiscum autem fuit, id est, factus est si- (??) nostri, cum suam non amisisset naturam: est enim inconvertibilis, ut Deus.\n\nCAPUT VIII.\n\nQuam esse ducimus adunationem.\n\na Adunatio multis modis impletur: sejuncti enim nonnulli affectu vel voluntate, et discordantes inter se, adunari dicuntur, per reconciliationem socialem, deposita simultate. Adunari item dicimus ea quae sibi conglutinantur, sive modis aliis conferuntur, aut per compositionem, aut per mixtionem, aut per temperationem. Quoties autem adunatum esse nostrae naturae Dei Verbum dicimus, omni humana cogitatione adunationis ejus modus videtur esse superior. Neque enim per supra scriptos modos facta est arcana illa, et nulli penitus nota, nisi ei cui omnia nota sunt, unio [Baluz. om. Unio].","english":"One therefore is Emmanuel, for the Only-begotten was made man once, then when through the holy Virgin he underwent carnal generation. For it was said also to Jesus the son of Nave: I will be with thee. But he was not Emmanuel. He was also with Moses; but neither was he called Emmanuel. Therefore as often as we hear the name given to the Son, God with us, let us wisely understand that he was not so with us in the last times as it is said he was once with the saints: for to them he was only a helper; but he was with us, that is, he was made one of ours, since he had not lost his own nature: for he is inconvertible, as God.\n\nCHAPTER VIII.\n\nWhat we consider this union to be.\n\nUnion is accomplished in many ways: for some who are separated in affection or will, and at variance among themselves, are said to be united through social reconciliation, when hostility has been laid aside. We also say those things are united which are glued together, or are brought together in other ways, either by composition, or by mixture, or by tempering. But as often as we say that the Word of God has been united to our nature, the manner of his union seems to be beyond all human thought. For that hidden union, and wholly unknown to anyone except to him to whom all things are known, was not made through the ways written 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."}]},{"i":12,"ref":"p12","source":"Et nihil mirum, si in hujusmodi cogitatione vincamur, cum res nostras, quomodo se habeant, inquirentes, ultra modum nostrae mentis inventionem esse confiteamur; quonamque modo animam hominis suo corpori adunatam esse putemus. Quis est qui id possit exprimere? Sed si oportet eos, qui parva ea vix intelligere soleant; immo et eos qui valeant inlelligere, tam subtiles res et omnem rationem transcendentes conjectare: dicimus quod deceat cogitare (quamvis minor sit oratio ad veritatem) talem esse adunationem ipsius Emmanuel, qualem quis intelligat animam hominis ad suum corpus habere. [b Anima enim omnia quae sunt corporis, esse reputat sua, licet per naturam propriam expers sit passionibus corporis, et naturalibus, et quae extrinsecus accedunt: movetur enim corpus in concupiscentias naturales, et consentit anima, et nullo licet modo participans, concupiscentiae tamen exitum delectationem propriam ducit. Et si forte ferro corpus [Baluz. a suo corpore] percutiatur, aut torqueatur, condolet illa quidem, quod suum corpus patiatur: ipsa vero in sua natura nullum patitur omnino tormentum.","english":"And it is nothing wonderful if in a thought of this kind we are overcome, since when we inquire how our own affairs stand, we confess that they are beyond the measure of our mind's invention; and in what way we should suppose the soul of a man to be united to its body. Who is there who can express this? But if it is necessary for those who are accustomed scarcely to understand these small things—indeed, even for those who are able to understand—to conjecture things so subtle and transcending all reason: we say that it is fitting to think (although our speech falls short of the truth) that such is the union of Emmanuel himself as one would understand the soul of a man to have with its own body. For the soul reckons all the things that belong to the body as its own, although by its own nature it is free from the passions of the body, both natural and those that come from outside; for the body is moved toward natural desires, and the soul consents, and although in no way partaking, it nevertheless takes the outcome of the desire as its own delight. And if perhaps the body is struck by iron or is tortured, the soul grieves indeed because its body suffers; but it itself in its own nature suffers no torment at all.","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":13,"ref":"p13","source":"Tamen super hoc quoque dicimus esse adunatio- Nem, quae est in Emmanuele facta: erat enim necesse cum suo corpore adunatam ei animam dolere, ut dum timebat passiones, subditam cervicem Deo submitteret]. De Deo autem Verbo, condolere passionibus nefas est dicere: impassibilis enim Deus est, et nostrarum rerum longe dissimilis; sed adunatus quidem erat carni habenti animam rationabilem, qua patiente ipse impassibilis, ea quae animae contingerent, cognoscebat, et contundebat quidem, ut Deus, carnis infirmitates; suas tamen eas, tamquam sui corporis, esse ducebat. Itaque esuriisse dicitur, fatigatus esse, passus fuisse pro nobis.\n\nErgo Verbi adunatio, quae est cum humanitate facta, non irrationabiliter rebus nostris comparetur. Nam sicut corpus alterius est naturae praeter animam, et unus tamen ex utroque homo efficitur et vocatur; ita etiam ex perfecta Dei Verbi subsistentia [Baluz. substantia] et ex humanitate perfecta unus est Christus, idem in eodem Deus simul et homo; et sua quidem ducit Deus Verbum, ut ante dixi, et quae sunt carnis propria, quia ipsius est corpus, non alterius. Communes autem facit tamquam cum sua carne divinae suae majestatis operationes, ut posset etiam vivificare mortuos, et sanare infirmos.","english":"Nevertheless, on this point too we say that there was a union, which was made in Emmanuel; for it was necessary that the soul united with his body should grieve, so that while it feared the passions, it might submit its neck in subjection to God. But of God the Word it is impious to say that he grieved with the passions; for God is impassible and far unlike our affairs; but he was united to flesh having a rational soul, and when that soul suffered, he himself being impassible knew the things that happened to the soul, and as God he beat down the weaknesses of the flesh; yet he reckoned them as his own, as being of his own body. Therefore he is said to have hungered, to have been weary, to have suffered for us.\n\nTherefore the union of the Word, which was made with humanity, is not unreasonably compared to our own affairs. For just as the body is of another nature besides the soul, and yet one man is made and called from both; so also from the perfect subsistence of God the Word and from perfect humanity there is one Christ, the same in the same God at once and man; and God the Word reckons as his own, as I said before, even the things that are proper to the flesh, because the body is his, not another's. But he makes common, as with his own flesh, the operations of his divine majesty, so that he could even give life to the dead and heal the sick.","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":14,"ref":"p14","source":"CAPUT IX.\n\nDe carbone.\n\ne At si convenit exemplis etiam divinae Scripturae, quasi per figuram, adonationem demonstrare; age, dicamus, ut possumus. Beatus Isaias, Missus est, inquit, ad me unus ex Seraphim, et in manu habebat carbonem, quem forcipe accepit ab altari, et venit ad me, et tetigit labia mea, et dixit ad me: Ecce tetigit hoc labia tua, et adimet iniquitates tuas, et peccata tua repurgabit (Isai. vi, 6). Carbonem autem dicimus figuram et imaginem nobis exhibere Verbi hominis facti: quod, si labia nostra tetigerit, id est, si fidem in ipsum confessi fuerimus, tunc nos ab omni peccato puros efficit, et pristinis criminibus liberat.\n\nCaeterum tamquam in imagine, licet in carbone conspicere adunatum quidem humanitati Dei Verbum, non tamen projecisse, quod fuerat. Transformasse autem magis assumptam naturam in suam gloriam, et operationem: quemadmodum enim ignis ligno affixus, et id penetrans, comprehendit quidem ipsum, et quamvis lignum esse non desinat, [Baluz. add. in] vim tamen suam speciemque transmutat, et omnem se confert in lignum, et cum ipso jam quasi unum aliquod aestimatur, idem intellige de Christo.","english":"CHAPTER IX.\n\nOn the coal.\n\nBut if it is fitting to demonstrate the gift also by examples from divine Scripture, as it were through a figure, come, let us speak as we are able. The blessed Isaiah says: One of the Seraphim was sent to me, and he had in his hand a coal, which he took with tongs from the altar, and he came to me, and touched my lips, and said to me: Behold, this has touched your lips, and it shall take away your iniquities, and shall cleanse your sins (Isa. 6:6). Now we say that the coal presents to us a figure and image of the Word made man: that, if it has touched our lips, that is, if we have confessed faith in him, then it makes us pure from every sin, and frees us from former crimes.\n\nMoreover, one may see in the coal, as in an image, that the Word of God was indeed united to humanity, yet did not cast off what it had been. But rather it transformed the assumed nature into its own glory and operation: for just as fire attached to wood, and penetrating it, comprehends it indeed, and although the wood does not cease to be wood, yet it transforms it into its own power and appearance, and imparts itself wholly to the wood, and is now reckoned with it as, so to speak, one single thing, understand the same of Christ.","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":"Adunatus enim inaestimabiliter humanitati Deus, servavit quidem ipsam in eo, quod fuerat, et ipse permansit, quod erat; semel tamen adunatus, quasi unus jam cum ipsa putatur, ea, quae sunt illius, sua faciens; conferens autem ei etiam ipse naturae suae operationem.\n\nCAPUT X.\n\nQuod incorporalis divinitatis corpus facta fuerit ipsa caro, habens animam rationabilem: et auod si ea u sese dividere voluerimus, procul dubio labefactabimus dispensationem, quae in Christo intelligitur.\n\nIn Cantico canticorum ipse nobis introductus est dicens Dominus noster Jesus Christus: Ego flos campi, et lilium convallium (Cantic. ii, 1). Quemadmodum ergo odor res quidem est incorporea, habet autem, quasi proprium corpus, id in quo inest; tamen unum ex utroque intelligitur lilium. Corrumpetur autem ipsius ratio [Baluz. om. ratio] unius rei discessu: in subjecto enim corpore odor est. Ita etiam in Christo intelligimus divinitatis naturam, quae suam excellentissimam majestatem, ut odorem suavissimum, mundo dispergit, tamquam in subjecto, esse in corpore humanitatis; et id quod incorporale est per naturam, per adunationem dispensatoriam, pene dicam factum fuisse corporale; propterea quod voluit se cognosci per corpus, in eo enim divina signa operatus est.","english":"For God, united in an ineffable manner to the humanity, preserved it indeed in that which it was, and He Himself remained that which He was; yet once united, He is now reckoned as one with it, as it were, making its own things His own; and He also confers upon it the operation of His own nature.\n\nCHAPTER X.\n\nThat the flesh itself became, as it were, a body of the incorporeal divinity, having a rational soul: and that if we wish to divide these from one another, we will without doubt undermine the dispensation that is understood in Christ.\n\nIn the Song of Songs our Lord Jesus Christ Himself is introduced to us, saying: I am the flower of the field, and the lily of the valleys (Song 2:1). Just as, therefore, a scent is indeed an incorporeal thing, but has, as it were, its own body, that in which it is present; yet from both together one lily is understood. But its nature would be corrupted by the departure of one thing: for the scent is in the underlying body. So also in Christ we understand that the nature of the divinity, which disperses its most excellent majesty, like a most sweet scent, throughout the world, is, as it were, in a subject, in the body of the humanity; and that which is incorporeal by nature, through the dispensation of union, has—I will almost say—been made corporeal; because it willed to be known through the body, for in it He worked divine signs.","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":16,"ref":"p16","source":"Igitur id quod incorporale est, tamquam in suo corpore intelligi potest, quemadmodum etiam odor in flore subjecto; lilium tamen jam et odor, et flos nominatur.\n\nCAPUT XI.\n\nQuod adunato Deo Verbo vere humanitati, inconfusae tamen substantiae [Id est subsistentiae] permanse· runt.\n\n[a Erectum est secundum Dei voluntatem sanctum tabernaculum per desertum, et in eo multis modis formabatur Emmanuel.] Dixit Deus omnipotens ad divinum Moysen: Et facies mihi arcam testimonii ex lignis imputribilibus, duorum cubitorum et dimidii longitudine; et inaurabis eam auro puro, extra et intra inaurabis eam (Exod. xxv, 10). Sed lignum quidem cum imputribile sit, est figura corporis incorrupti: imputribilis enim cedrus; aurum vero quasi materies aliis pretiosior, divinae nobis indicat substantiae majestatem.\n\nAttendite igitur quoniam arca tota inaurata sit auro puro extra et intra. Adunatus quidem fuerat sanctae carni Deus Verbum, et id est, ut opinor, arcam fuisse extra inauratam. Quod vero et animam rationabilem, quae corpori inerat, propriam fecerit, ex hoc apparet, quod et intra arcam praeceperit inaurari. [b Quod autem naturae sive substantiae inconfusae manserint, hinc scimus: aurum enim superpositum ligno mansit id quod erat, et ornabatur quidem lignum auri decore; tamen lignum esse non desiit.","english":"Therefore that which is incorporeal can be understood as, so to speak, in its own body, just as a scent is in the flower that underlies it; yet the lily is now named both scent and flower.\n\nCHAPTER XI.\n\nThat when God the Word was united to the true humanity, the substances nevertheless remained unconfused [that is, the subsistences].\n\n[a According to God's will the holy tabernacle was set up through the desert, and in it Emmanuel was formed in many ways.] God almighty said to the divine Moses: And you shall make me the ark of the testimony of incorruptible wood, two and a half cubits in length; and you shall overlay it with pure gold, outside and inside you shall overlay it (Exod. 25:10). But the wood, since it is incorruptible, is a figure of the incorrupt body; for the cedar is incorruptible; but the gold, as a material more precious than others, indicates to us the majesty of the divine substance.\n\nAttend, therefore, that the whole ark was overlaid with pure gold, outside and inside. God the Word had indeed been united to the holy flesh, and this is, as I think, that the ark was overlaid outside. But that He also made His own the rational soul which was in the body, is shown from this, that He commanded the inside of the ark also to be overlaid. [b But that they remained unconfused in nature or substance, we know from this: for the gold placed upon the wood remained that which it was, and the wood was indeed adorned by the beauty of the gold; yet it did not cease to be wood.","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":17,"ref":"p17","source":"Quod vero arca in Christi accipiatur imaginem, pluribus potest probationibus declarari.] Praeambulabat enim his qui sunt ex Israel, quaerens ipsis requiem. Ait alicubi et Christus: Ibo, et parabo vobis locum (Joan. xiv, 3).\n\nCAPUT XII.\n\nQuod cum esset Deus Verbum, factus sit homo, nec homo simpliciter, nuda conjunctione honoratus, vocatus sit ad parem dignitatem Dei Verbi, sive auctoritatem, sicut quibusdam videtur.\n\nDivinus Paulus magnum quidem ait esse mysterium pietatis (I Tim. iii, 16). Et vere ita se res habet: manifestatus est enim in carne, cum sit Deus Verbum; justificatus est autem in spiritu. Nullo enim modo nostris videtur infirmitatibus contineri, licet juxta nos homo sit factus: non enim fecit peccatum: Apparuit autem et angelis. Neque enim generationem ipsius secundum carnem ignoraverunt: Praedicatus autem et gentibus, quasi Deus homo factus; ita autem creditus est in mundo. Probavit autem divinus Paulus ita scribens: Propter quod memores estote, quod aliquando vos gentes in carne, qui dicimini praeputium, ab ea quae dicitur circumcisio in carne manufacta: quia [Baluz. qui] eratis illo tempore sine Christo alienati a conversatione Israel, et hospites testamentorum, promissionis spem non habentes, et sine Deo in hoc mundo (Ephes. ii, 11). Erant ergo gentes in mundo sine Deo, cum absque Christo essent.","english":"That the ark is taken as a figure of Christ can be shown by many proofs. For it went before those who were of Israel, seeking rest for them. And Christ says somewhere: I go, and I will prepare a place for you (John 14:3).\n\nCHAPTER XII.\n\nThat although He was God the Word, He became man, and was not called man in a simple sense, honored by a bare conjunction, but was called to equal dignity and authority with God the Word, as it seems to some.\n\nThe divine Paul says that great indeed is the mystery of godliness (1 Tim 3:16). And truly so it is: for He was manifested in the flesh, though He is God the Word; and He was justified in the spirit. For in no way does He seem to be contained by our infirmities, although He became man according to us: for He did not commit sin. And He appeared also to the angels. For they were not ignorant of His generation according to the flesh. And He was preached also to the Gentiles, as God made man; and so He was believed in the world. And the divine Paul proved this, writing thus: Wherefore remember that you, Gentiles in the flesh, who are called the uncircumcision by that which is called circumcision in the flesh made by hands: because you were at that time without Christ, alienated from the conversation of Israel, and strangers to the covenants, having no hope of the promise, and without God in this world (Eph 2:11). The Gentiles, therefore, were in the world without God, since they were without Christ.","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":18,"ref":"p18","source":"Verum quoniam eum vere et natura Deum esse agnoverunt, ipsae quoque ab eo agnitae sunt, fidem confitentes, et ipse assumptus est in gloria, certe divina. Psallit enim beatus David: Ascendit Deus in jubilo (Psalm. xlvi, 6). Ascendit enim certe cum corpore, nec in nuda deitate: Deus enim erat incarnatus.\n\nCredimus igitur, non in unum nostri similem deitate per gratiam honoratum, ne cultores esse homi nis delegamur; sed in Dominum magis, qui in servili forma comparuit, et qui fuit vere nostri similis, et in humanitate tamen Deus mansit: Deus enim Verbum, carne assumpta, non deposuit quod erat; intelligitur tamen idem Deus simul [Baluz. om. simul] et homo.\n\nEt fidei quidem ratio ita se habet, et recte quidem. Sed si forte aliquis dicat, quid mali est, si intelligatur homo similis nostri apprehendere deitatem, ac non magis Deus homo fieri? Respondebimus mille esse quae contrario possunt opponi, et pene etiam nutu significantia, nos oportere reniti constanter, nec credere ita esse.","english":"But since they recognized him as truly and by nature God, they too were recognized by him, confessing the faith, and he himself was taken up in glory—certainly divine glory. For blessed David sings: God has ascended in jubilation (Psalm 46:6). For he ascended certainly with his body, not in bare deity; for God was incarnate.\n\nWe believe, therefore, not in one honored by grace with a deity like ours, lest we be assigned as worshippers of a man; but rather in the Lord, who appeared in the form of a servant, and who was truly like us, and yet remained God in his humanity; for God the Word, having taken up flesh, did not set aside what he was; yet the same one is understood to be at once God and man.\n\nAnd the reasoning of the faith is indeed thus, and rightly so. But if perhaps someone should say, What harm is there if one understands that a man like us grasped deity, and not rather that God became man? We shall answer that there are a thousand things that can be opposed to the contrary, and things that signify almost even by a nod, that we ought to resist steadfastly, and not believe that it is so.","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":19,"ref":"p19","source":"Age enim ante alia. Dispensationis, quae cum carne facta est, modum cernamus, et nostrarum rerum naturam subtilius perscrutemur: periclitata est hominis natura, et deprehensa [Baluz. depressa] est malis extremis, maledictione et morte damnata, et peccati laqueis irretita, errabat, et erat in tenebris; Deum nesciebat eum, qui est natura et veritate; pro Deo [Baluz. praeter Creatorem] coluit creaturam. Quomodo igitur hujusmodi malis poterat liberari? An illud dicemus, quod fas erat humanitati, divinam naturam apprehendere, quae nesciret omnino, qualis esset dignitas natura coelestis, cum esset ignorantiae tenebris occupata, et peccati sordibus inquinata? Quomodo poterat fieri, ut apprehenderet sanctam naturam, et acciperet gloriam, quam nemo inveniat, nisi acceperit? Concedamus enim quod cognoverit fortasse [Baluz. dumtaxat], et scierit apprehendere Deum [Pro deitatem]. Quis est qui docuerit? Quomodo enim credent, nisi audierint (Rom. x, 14)? Caeterum non id est apprehendere deitatem, et convenientem ei gloriam capere.","english":"Come now, before other things, let us examine the manner of the dispensation that was accomplished with the flesh, and let us scrutinize more subtly the nature of our affairs. Human nature was in peril and was overtaken by the utmost evils, condemned by curse and death, and entangled in the snares of sin; it wandered and was in darkness; it did not know God, who is by nature and in truth; in place of God it worshiped the creature. How, then, could it be freed from evils of this sort? Or shall we say that it was right for humanity to apprehend the divine nature—humanity which did not know at all what the dignity of the heavenly nature was, since it was occupied by the darkness of ignorance and stained with the filth of sin? How could it come about that it should apprehend the holy nature and receive the glory that no one finds unless he has received it? For let us grant that it perhaps knew and was able to apprehend God. Who taught it? For how will they believe unless they have heard? Otherwise, to apprehend the deity is not the same as to receive the glory that is fitting to it.","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":20,"ref":"p20","source":"Ergo decentius sit, et recte quidem, ita sentire, quod servare volens id quod perierat, descendens ad nos Deus Verbum [Baluz om. Verbum], per quod omnia, et in id se, quod non erat, immisit, ut et hominis natura, id quod non erat, fieret; et divinae majestatis dignitatibus per adunationem patescens, quae sublevata est magis ultra naturam, quam dejicit infra naturam invertibilem Deum. Conveniens erat, ut incorruptibilis natura apprehenderet corruptibilem, ut eam a corruptione liberaret. Conveniens erat eum, qui peccare non noverat, cum peccatoribus conformari, ut peccata compesceret; quemadmodum enim ubicumque lux fuerit, caligo interit tenebrarum; ita etiam immortalitate praesente, omnis certe pestis fugitiva discedet; et praesente eo, qui peccatum non novit (qui etiam proprium sibi corpus effecit, quod est sine [Baluz. in] peccato) cedet omne peccatum.","english":"Therefore it is more fitting, and indeed correct, to hold this view: that God the Word, willing to save what had perished, descended to us, through whom all things exist, and sent himself into that which he was not, so that human nature might become that which it was not; and, being revealed through the union with the dignities of the divine majesty, it was raised up beyond nature rather than casting down beneath nature the God who cannot be changed. It was fitting that the incorruptible nature should take hold of the corruptible, in order to free it from corruption. It was fitting that he who knew not how to sin should be conformed to sinners, in order to restrain sins; for just as wherever light is present, the darkness of shadows perishes, so too, when immortality is present, every plague will certainly depart in flight; and when he is present who knew no sin (who also made his own body, which is without sin), every sin will give way.","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":21,"ref":"p21","source":"Quod vero Verbum, cum esset Deus, factum sit homo, et non magis homo intelligatur Christus, etiam ex sacris litteris enitar ostendere. Ait igitur beatus Paulus de Unigenito: Qui cum in forma Dei esset, non rapinam arbitratus est, ut esset aequalis Deo; sed exinanivit se, formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo. Humiliavit sese factus obediens usque ad mortem, mortem autem crucis. Propterea et Deus ipsum superexaltavit, et donavit illi nomen quod est super omne nomen, ut in nomine Jesu Christi omne genu flectatur coelestium, et terrenorum, et infernorum, et omnis lingua confiteatur quod Dominus Jesus Christus in gloria est Dei Patris (Philip. ii, 7).\n\nQuem igitur dicemus, in forma Dei esse, et in aequalitate Patris, et haec non rapinam arbitratum; sed descendisse magis in exinanitatem, et in formam servi, et se humiliantem, et in similitudinem nostram fuisse factum? Si hominem factum ex muliere nudum et solum: quomodo habebat plenitudinem, ut intelligatur exinanitus? Vel in qua antea positus celsitudine, semet humiliasse dicitur? Vel quomodo in similitudinem hominum factus est, qui id erat et antea per naturam, etsi id factus forte non diceretur? Ubi autem exinanitus est, assumens plenitudinem deitatis? Vel quomodo non sit factus altissimus, qui in gloriam supernam ascenderit?","english":"But that the Word, when he was God, became man, and that Christ is not rather to be understood as a man, I shall endeavor to show even from the sacred Scriptures. Blessed Paul therefore says of the Only-begotten: Who, when he was in the form of God, 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 men, and found in appearance as a man. He humbled himself, becoming obedient unto death, even death on a cross. Therefore God also highly exalted him, and gave him a name which is above every name, that at the name of Jesus Christ every knee should bow, of those in heaven, and on earth, and under the earth, and every tongue should confess that the Lord Jesus Christ is in the glory of God the Father (Phil. 2:7).\n\nWhom, then, shall we say was in the form of God, and in equality with the Father, and did not consider this robbery; but rather descended into emptiness, and into the form of a servant, and humbled himself, and was made in our likeness? If it was a man born of a woman, naked and alone: how did he possess the fullness, so that he might be understood as emptied? Or in what height, previously occupied, is he said to have humbled himself? Or how was he made in the likeness of men, who was that already by nature beforehand, even if perhaps it would not be said that he was made so? But where was he emptied, assuming the fullness of deity? Or how is he not made the Most High, who ascended into supernal glory?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Igitur dicimus non hominem Deum esse factum, sed potius factum esse in exinanitate, propter humanitatem, Deum Verbum, qui erat in aequalitate Patris et forma: exinanitus est enim hoc modo, propter similitudinem nostram, cum esset plenus, ut Deus. Humiliatus est propter carnem, ita ut a divinae majestatis fastigio non descendat; sedem enim habet altissimam. Factus est in similitudine hominum, cum sit ejusdem formae cum Patre, utpote cujus est figura substantiae. Verum quoniam semel factus est juxta nos, ascendisse dicitur, cum carne in gloriam deitatis, quam patentem quidem habet quasi propriam, alio tamen pacto in ea fuit, propter humanitatem: Dominus enim omnium esse creditor, etiam cum carne.\n\nFlectitur autem ipsi omne genu, et id non ad dolorem et contumeliam Patris, sed magis ad gloriam: gaudet enim, et glorificatur, dum ab hominibus Filius adoratur, licet factus sit similis nostri. Scriptum vero est rursus: Non enim angelos apprehendit, sed semen Abrahae; unde debuit per omnia fratribus assimiiari (Heb. ii, 16). Ecce semen Abrahae apprehendit Verbum Deus, et non homo nescio, quis nostri similis deitatem apprehendit, et ipse nobis assimilatur, et nuncupatur frater noster [Bal. om. noster], ut homo, non quantum est ad deitatis naturam.","english":"Therefore we say that God did not become a man, but rather that the Word of God, who was in equality with the Father and in his form, was made in emptiness, on account of humanity. For in this way he was emptied, on account of our likeness, when he was full, as God. He was humbled on account of the flesh, yet in such a way that he does not descend from the height of divine majesty; for he has the highest seat. He was made in the likeness of men, though he is of the same form as the Father, inasmuch as he is the figure of his substance. But because he was once made according to us, he is said to have ascended with the flesh into the glory of the Godhead, which he has indeed openly as his own, yet in another way he was in it on account of humanity; for he is believed to be Lord of all, even with the flesh.\n\nBut every knee is bent to him, and that not to the grief and insult of the Father, but rather to his glory; for he rejoices and is glorified when the Son is adored by men, although he was made like us. And again it is written: For he did not take hold of angels, but of the seed of Abraham; therefore he had to be made like his brothers in all things (Heb. 2:16). Behold, the Word God took hold of the seed of Abraham, and not some man—I know not who—like us took hold of the Godhead; and he himself is made like us, and is called our brother, as a man, not as pertains to the nature of the Godhead.","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":23,"ref":"p23","source":"Quoniam pueri communicaverunt carni et sanguini, et ipse similiter participavit eis, ut per mortem destrueret eum qui imperium obtinet mortis, id est, diabolum, et liberaret eos qui timore mortis per omnem vitam nativa continebantur servitute (Ibid. v. 14). Ecce iterum ipse, similiter ac nos, participavit sanguini et carni, et ea res causam habet conjunctam statim ac proximam; scriptum est enim: Nam quod impossibile erat legi, in quo infirmabatur in carne, Deus Filium suum misit in simi· litudine carnis peccati, et de peccato damnavit peccatum in carne (Rom. iii, 3). Attende iterum, quod non homo affectans naturam divinam ostenditur, et ad ejus dignitatem ascendens; sed mittens magis Filium suum Deus et Pater, in similitudine carnis peccati, ut destrueret peccatum. Ergo Verbum, cum Deus sit, se in exinanitatem homo factus immisit, et non homo simpliciter, divinam gloriam affectans, Christus videtur.","english":"Since the children shared in flesh and blood, he himself likewise partook of them, so that by death he might destroy the one who holds the power of death, that is, the devil, and might free those who through fear of death were held in slavery throughout their whole life by their native condition (Ibid. v. 14). Behold again, he himself, just as we do, partook of blood and flesh, and this matter has a cause that is immediately and directly connected; for it is written: For what was impossible for the law, in that it was weak through the flesh, God sent his own Son in the likeness of sinful flesh, and concerning sin condemned sin in the flesh (Rom. iii, 3). Attend again, that it is not a man striving after the divine nature who is shown, and ascending to its dignity; but rather God the Father sending his own Son in the likeness of sinful flesh, so that he might destroy sin. Therefore the Word, since he is God, cast himself into emptiness, having become man, and it is not a mere man, striving after divine glory, who appears as Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"CAPUT XIII.\n\nQuod Christus Jesus vocetur homo factus Deus Verbum.\n\nDispensationis incarnati Unigeniti mysterium subtilius considerantes, id asserimus, fidem rectam servantes et veram: quod ipsum Patris Dei Verbum, Deus verus ex Deo vero, et lumen de lumine, incarnatum sit, et homo factum, et descenderit, et passum sit, et surrexerit ex mortuis. Ita enim definivit fidei symbolum synodus ingens et sancta.\n\nPerquirentes autem et nos, et discernere cupientes, quid sit tandem, incarnatum esse, et hominem factum Dei Verbum: cernimus, quod non hoc est, hominem assumere tamquam in conjunctione, quae fiat per aequalitatem dignitatis, sive auctoritatis, vel per solam filietatis; magis autem fieri juxta nos hominem (ita tamen ut nulla conversio vel commutatio subsequatur), et sublevare pariter cum sua natura eum, qui in assumptione fuit carnis et sanguinis dispensative [Baluz. dispensatorie].","english":"CHAPTER XIII.\n\nThat Christ Jesus is called man made, God the Word.\n\nConsidering more subtly the mystery of the dispensation of the incarnate Only-Begotten, we assert this, keeping the faith right and true: that the very Word of God the Father, true God from true God, and light from light, was incarnate, and became man, and descended, and suffered, and rose from the dead. For thus the great and holy synod defined the symbol of the faith.\n\nBut as we also inquire and desire to discern what it is, after all, for the Word of God to be incarnate and to become man, we perceive that this is not to assume a man as in a conjunction made through equality of dignity or authority, or through sonship alone; but rather to become man according to us (yet so that no conversion or change follows), and to raise up together with his own nature the one who was in the assumption of flesh and blood by dispensation.","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":"Unus igitur est, qui ante Incarnationem a divina Scriptura nominatur, et Unigenitus, et Verbum, et Deus, et imago, et lumen, et figura substantiae Patris, et vita, et gloria, et splendor, et sapientia, et virtus, et magnificentia, et Dominus sabaoth, et aliis talibus nominibus, quae vere conveniunt deitati. Post Incarnationem vero homo [Baluz. om. homo], Christus, Jesus, propitialorium, mediator, primitiae dormientium, primogenitus a mortuis, secundus Adam, caput corporis Ecclesiae, cum eum etiam nomina prisca sequantur: a omnia enim ipsius propria sunt et priora, et quae novissimis facta temporibus.\n\nUnus igitur est, et qui ante Incarnationem, Deus erat verus, et qui in humanitate mansit id quod erat, et est, et erit. Non discernendus igitur unus Dominus Jesus Christus, in hominem seorsum, et seorsum in Deum; sed unum eumdemque Jesum Christum esse dicimus, non ignorantes differentiam naturarum, sed eas inconfusas inter sese servantes.","english":"One therefore is he who before the Incarnation is named by divine Scripture both Only-Begotten, and Word, and God, and image, and light, and figure of the Father's substance, and life, and glory, and splendor, and wisdom, and power, and magnificence, and Lord sabaoth, and by other such names which truly belong to the Godhead. But after the Incarnation he is man, Christ, Jesus, the propitiation, the mediator, the firstfruits of those who sleep, the firstborn from the dead, the second Adam, the head of the body the Church, since the earlier names also follow him; for all things are his own, both the former and those done in the latest times.\n\nOne therefore is he who before the Incarnation was true God, and who in humanity remained what he was, and is, and will be. Therefore the one Lord Jesus Christ is not to be divided separately into man and separately into God; but we say that he is one and the same Jesus Christ, not ignorant of the difference of natures, but keeping them unconfused among themselves.","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":26,"ref":"p26","source":"Quoties igitur littera sacra commemorat, quod in Christo inhabitavit omnis plenitudo divinitatis corporaliter (Col. ii, 9); non ideo dicimus tamquam in alio Christo, in homine seorsum inhabitasse Deum Verbum; nec porro dividentes ea quae unita sunt, duos intelligimus filios; illud autem magis, quod Christum nominat littera sacra ex parte nonnumquam, et quod humanitatem Dei Verbum, quam propriam habet, in locum posuit templi. Scriptum est autem et de animabus humanis: Inhabitantes autem domos luteas, de quibus et nos ex eodem luto sumus (Job. iv, 19). Ergone, quoniam luteas domos humana corpora nominat, et aflirmat in his animas habitare, in duos homines unum hominem dividemus? Atqui non irrationale omnino sit, ut in homine spiritus suus inhabitare dicatur. Ergo, etsi per hujusmodi modos orationis figura procedat, cum [Baluz. quae] aliter fieri non possit, non tamen ideo rerum corrumpi naturas oporteat, sed magis eas recto veritatis tenore servari.","english":"Whenever, then, sacred Scripture recalls that in Christ all the fullness of the Godhead dwelt bodily (Col. 2:9), we do not therefore say that God the Word dwelt in a man separately, as though in another Christ; nor again, dividing what has been united, do we understand two sons; but rather this, that sacred Scripture sometimes names Christ by a part, and that God the Word placed the humanity which is his own in the place of a temple. For it is also written concerning human souls: But those who inhabit houses of clay, of which clay we also are (Job 4:19). Shall we therefore, because it names human bodies houses of clay and affirms that souls dwell in them, divide one man into two men? Yet it would not be altogether unreasonable that a man's own spirit be said to dwell in the man. Therefore, even if the figure proceeds through modes of speech of this kind, since it cannot be otherwise, the natures of things must not on that account be corrupted, but rather preserved by the right tenor of truth.","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":27,"ref":"p27","source":"Quoties igitur quaepiam, quae dissimilem sunt inter se sortita naturam, collecta in adunationem, per compositionem videntur: deinde alterutrum ex his in alterutro habitare dicitur, non dividendum in duo, adunationis conventione minime violata [Baluz. violanda], licet suis nominibus per sese ea, quae adunata sunt, nominentur a nobis. Dicitur namque, ut ante dixi, et in homine habitare spiritus suus, nec tamen [Baluz. verumtamen ] homo dicitur, et seorsum spiritus suus, seorsum et corpus. Et tale quid nobis divinus Paulus obliqua significatione [Id est obscure et quasi aenigmatice ] commemorat, dicens: Nam etsi exterior noster homo corrumpitur; sed interior renovatur de die in diem (II Cor. iv, 16). Si quis igitur dixerit, interiorem nostrum hominem in exteriore homine inhabitare, verum quidem memoravit, in duo tamen unum dividere non videbitur. Ait autem alicubi etiam propheta Isaias: De nocte vigilat spiritus meus ad te, Domine (Isai. xxvi,9). Utrumne tamquam alius praeter ipsum, spiritus ipsius ad Deum dicitur vigilare? Nonne id ineptissimum videatur? Ergo scire quidem necesse est orationis figuras, non tamen ab intellectu discedere competenti, sed referre magis sententiarum vim ad sensum, qui unicuique rei conveniat.","english":"Whenever, then, certain things that have obtained a nature dissimilar to one another appear to be gathered into a union by composition, and then one of them is said to dwell in the other, they are not to be divided into two, since the union's concord is in no way violated, even though the things united are named by us by their own names separately. For it is said, as I said before, that his own spirit dwells in the man, and yet he is not called a man, and his spirit is spoken of separately, and the body separately. And the divine Paul recalls something of this kind to us by an oblique signification, saying: For even though our outer man is corrupted, yet the inner is renewed from day to day (2 Cor. 4:16). If anyone, then, has said that our inner man dwells in the outer man, he has indeed recalled something true, yet he will not appear to divide the one into two. And the prophet Isaiah also says somewhere: By night my spirit watches for you, O Lord (Isa. 26:9). Is his spirit said to watch for God as though it were another besides him? Would this not appear most absurd? Therefore one must indeed know the figures of speech, yet not depart from a fitting understanding, but rather refer the force of the meanings to the sense that is appropriate to each thing.","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":28,"ref":"p28","source":"Etsi dicatur proficere Jesus aetate, sapientia et graita (Luc. ii, 52), dispensationis haec res est. Deus etenim Verbum humanitatem more suo proficere permittebat, et quasi paulatim divinitatis suae gloriam volebat declarare, et cum corporis aetate etiam sua [Baluz. suam] extendere, ne quid novum videretur, idque nonnullos nimia novitate perterreret. Cum praesertim sic quoque dicerent: Quomodo hic litteras scit, cum non didicerit (Joan. vii, 15)? Ergo corporale augmentum, et profectus gratiae, ac sapientiae, humanitatis mensurae convenit; ipsum vero Deum Verbum per suam naturam perfectissimum confitemur, non egenum profectus, non sapientiae, non gratiae. Ipsum enim creaturae, et sapientiam, et gratiam, et bona omnia impertit.\n\nSi vero Jesus passus esse dicatur, passio quidem erit dispensationis; ipsius tamen dicitur, et recte quidem, quia corpus ipsius proprium passum est, et erat in corpore patiente ipse, qui pati non poterat, impassibilis est enim, ut Deus: quantum tamen ad conviciatorum petulantiam pertinuit, passus esset, si pati posset. Ergo quoniam nostri similis factus est Unigenitus, quotiescumque homo nominatur a divina Scriptura, intuentes dispensationem, Deum ipsum natura sic quoque confiteamur.","english":"Even if Jesus is said to advance in age, wisdom, and grace (Luke 2:52), this is a matter of the dispensation. For God the Word allowed the humanity to advance in its own way, and as it were willed gradually to declare the glory of his divinity and to extend it along with the age of the body, lest anything should seem new and thereby terrify some by excessive novelty—especially since they were also saying: How does this man know letters, when he has not learned? (John 7:15). Therefore bodily increase and progress in grace and wisdom belong to the measure of the humanity; but God the Word himself we confess to be most perfect by his own nature, not lacking progress, not lacking wisdom, not lacking grace. For he himself imparts to creation both wisdom and grace and all good things.\n\nBut if Jesus is said to have suffered, the suffering will indeed be of the dispensation; yet it is said of him, and rightly so, because his own body suffered, and he was in the suffering body—he who could not suffer, for as God he is impassible; yet as far as the insolence of the revilers was concerned, he would have suffered, if he could suffer. Therefore, since the Only-Begotten became like us, whenever he is named man by the divine Scripture, looking to the dispensation, let us confess him to be God also by nature in this way.","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":29,"ref":"p29","source":"CAPUT XIV.\n\nExempla divinae Scripturae quod Dei Verbum homo factum manserit Deus. De propitiatorio.\n\nAit alicubi Deus ad pontificem Moysen: Et facies propitiatorium impositione auri puri duorum cuoitorum et dimidii longitudinem, et cubiti unius et dimidii.atitudinem: et facies duos Cherubim aureos ornatos, et imponens illos ex utroque latere. Cherub unus de latere hoc, et [Baluz. hoc est] Cherub unus de latere isto propiliatorii. Et facies duos Cherubim super duo latera. Erunt Cherubim extendentes pennas sursum superobumbrantes pennis suis super propitiatorium; et vultus eorum adinvicem respicientes propitiatorium erunt (Exod.· xxv, 17). AEnigma certissimum id sit, Deum Verbum etiam in humanitate Deum [Baluz. Domini] mansisse, et in sua gloria ac majestate, etsi propter dispensationem factus sit similis nostril: Propitiatorium namque per fidem factus est nobis Emmanuel (Rom. iii, 25). Id autem nobis comprobavit sapientissimus Joannes dicens: Filioli, scribo vobis, ut non peccetis; sed si quis peccaverit, consolatorem habemus apud Patrem, Jesum Christum justum; et ipse est propitiatio pro peccatis nostris (Joan. ii, 1). Nec non etiam Paulus: Quem proposuit, inquit, Deus propitiatorium [Baluz. propitiatorem] per fidem in suo sanguine (Rom. v, 25).","english":"CHAPTER XIV.\n\nExamples from divine Scripture showing that the Word of God, having become man, remained God. Concerning the mercy seat.\n\nGod says somewhere to Moses the high priest: And you shall make a mercy seat of pure gold; two and a half cubits shall be its length, and a cubit and a half its height; and you shall make two golden cherubim, adorned, and you shall place them on either side. One cherub on this side, and one cherub on that side of the mercy seat. And you shall make the two cherubim upon the two sides. The cherubim shall be stretching out their wings on high, overshadowing the mercy seat with their wings; and their faces shall look toward one another, toward the mercy seat (Exod. 25:17). Let this be a most certain enigma: that God the Word remained God even in the humanity, and in his glory and majesty, although for the sake of the dispensation he became like us. For Emmanuel has been made a mercy seat for us through faith (Rom. 3:25). The most wise John has confirmed this to us, saying: Little children, I write to you so that you may not sin; but if anyone has sinned, we have an advocate with the Father, Jesus Christ the righteous; and he himself is the propitiation for our sins (1 John 2:1). And Paul likewise: Whom, he says, God set forth as a mercy seat through faith in his blood (Rom. 3:25).","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":30,"ref":"p30","source":"Caeterum cerne Cherubim circumstantes propitiatorium, et superobumbrantes quidem pennis; conversos autem ad propiliatorium, et pene nutui Dominico oculum intendentes. Ad Dei enim voluntatem tantum respicit sancta coelestium spirituum multitudo, et numquam Dei satiatur aspectu. Ita Filium propheta Isaias vidisse se dicit, in sede altissima et eminentissima, circumstantibus Seraphim et obsequentibus ei, ut Deo (Isai. vi, 1).\n\nCAPUT XV.\n\nAliud de virga Mosis.\n\nDestinabatur aliquando divinus Moyses ut Israel ab AEgyptiorum violentia liberaret. Verum quoniam necesse erat eos, qui sub jugo essent servitutis insolitae, prius docere, quod eis Deus jam esset reconciliatus, prodigia eum facere imperabat: plerumque enim miraculum nos adducit in fidem. Ait igitur Moyses ad Deum omnipotentem: Si autem non crediderint mihi, neque audierint vocem meam, dicentes: Non apparuit tibi Deus; quid dicam illis? Dixit deinde Dominus: Quid hoc est quod est in manu tua? Respondit: Virga. Et ait illi: Projice illam in terram; et facta est serpens, et fugit Moyses ab ea. Et dixit Dominus ad Moysen: Extende manum tuam, et apprehende caudam ejus; et extendens manum apprehendit caudam, et facta est virga in manu ejus. Et dixit illi: ut credant tibi, quia apparuit tibi Dominus Deus patrum suorum, Deus Abraham, et Deus Isaac, et Deus Jacob (Exod. iv, 1).","english":"But observe the Cherubim standing around the mercy seat, overshadowing it with their wings, yet turned toward the mercy seat, and with their gaze fixed, as it were, upon the Lord's nod. For the holy multitude of heavenly spirits looks only to the will of God, and is never sated with the vision of God. Thus the prophet Isaiah says that he saw the Son, on a throne most high and exalted, with the Seraphim standing around and ministering to him as to God (Isa. 6:1).\n\nCHAPTER XV.\n\nAnother example, concerning the rod of Moses.\n\nAt one time the divine Moses was being sent to deliver Israel from the violence of the Egyptians. But since it was necessary first to teach those who were under the yoke of an unaccustomed slavery that God was now reconciled to them, he commanded him to perform wonders; for for the most part a miracle brings us to faith. Moses therefore says to God almighty: But if they will not believe me, nor listen to my voice, saying, The Lord has not appeared to you; what shall I say to them? Then the Lord said: What is this that is in your hand? He answered: A rod. And he said to him: Throw it on the ground; and it became a serpent, and Moses fled from it. And the Lord said to Moses: Stretch out your hand and take it by the tail; and stretching out his hand he took it by the tail, and it became a rod in his hand. And he said to him: that they may believe you, that the Lord God of their fathers has appeared to you, the God of Abraham, and the God of Isaac, and the God of Jacob (Exod. 4:1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Animadverte in his natura et veritate Filium Dei, tamquam quaedam virga sit Patris; virga autem insigne est regni: Filio enim dedit habere omnium potestatem (Joan. xvii, 2). Unde etiam divinus David: Thronus tuus, inquit, Deus in saeculum saeculi, et virga aequitatis, virga regni tui (Ps. xliv, 7). Sed eam projecit in terram, id est, corpore terreno circumdedit, sive per humanitatem misit in terram: tunc enim in similitudine factus est malignorum hominum, scilicet malignitatis signum est serpens.\n\nQuod autem verum sit, hinc scimus [Baluz. scibis]. Ipse enim Dominus noster Jesus Christus, imagine et figura, propter dispensationem factam cum carne, pro serpente accipitur aereo, quem erexit Moyses, ut serpentum morsus arceret (Num. xxi, 8). Ait enim: Et sicut Moyses exaltavit serpentem in deserto, ita oportet exaltari Filium hominis, ut omnes qui credunt in ipsum, non pereant, sed habeant vitam aeternam (Joan. iii, 14). Quemadmodum enim serpens factus ex aere salutis erat periclitantibus causa (sanabantur enim in eum respicientes): eo modo etiam Dominus Jesus Christus eis, qui eum vident quidem in similitudine malignorum, eo quod factus sit homo, non ignorant tamen, quod Deus sit vivificus; causa erit vitae, et dat posse animalia venenosa vitare, id est, contrarias potestates.","english":"Observe in these things the Son of God in nature and truth, as a kind of rod of the Father; and the rod is the emblem of a kingdom, for to the Son he gave to have power over all things (John 17:2). Whence also the divine David says: Your throne, O God, is for ever and ever, and the rod of equity, the rod of your kingdom (Ps. 45:7). But he cast it to the ground, that is, he encompassed it with a earthly body, or sent it to the ground through humanity; for then he was made in the likeness of wicked men, namely, the serpent is the sign of wickedness.\n\nBut that this is true, we know from this: our Lord Jesus Christ himself, in image and figure, on account of the dispensation accomplished with the flesh, is taken for the bronze serpent which Moses raised up, so as to ward off the bites of serpents (Num. 21:8). For he says: And as Moses exalted the serpent in the desert, so must the Son of man be exalted, that all who believe in him may not perish but have eternal life (John 3:14). For just as the serpent made of bronze was a cause of salvation for those in peril (for those who looked upon it were healed), in that way also the Lord Jesus Christ will be a cause of life for those who see him indeed in the likeness of wicked men, because he was made man, yet do not fail to know that he is the living God; and he grants the power to avoid venomous animals, that is, the opposing powers.","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":32,"ref":"p32","source":"Id quoque hujus rei figura sit, quod Moyseos virga virgas alias devoraverit, quas in terram magi projecerant (Exod. iv, 2). Igitur virga quidem in terram projecta est; non tamen semper [Baluz. serpens] remansit. Resumpta autem iterum fuit, quod erat: nam licet facta sit, ut ante dixi, in similitudine nostra Patris virga, id est, Filius, qui [Baluz. per quem] habet omnium potestatem; attamen impleta dispensatione, revolavit in coelum, et fuit iterum tamquam in manu Patris virga aeguitatis, ac regni: sedet enim ad dexteram genitoris sui in propria majestate, sedes altissimas obtinens, etiam cum carne (Ps. xliv, 7).\n\nCAPUT XVI.\n\nAliud de manu Moysis leprosa et integre sanata.\n\nDixit autem ad eum Deus Dominus iterum: Infer manum tuam in sinum tuum; et protulit manum de sinu suo, et facta est manus ejus sicut nix. Et dixit iterum: Infer manum tuam in sinum tuum: et intulit manum suam in sinum suum, et protulit eam de sinu suo, et iterum restituta est in colorem carnis ejus (Exod. iv, 6). Manum ad dexteram Dei et Patris verum Filium ejus divina Scriptura nominat. Induxit enim ipsum dicentem: Ego manu mea firmavi coelum (Isai. xlviii, 13); nec non etiam David divinus cantat: Verbo Domini coeli firmati sunt (Psal. xxxii, 6).","english":"Let this also be a figure of this matter, that the rod of Moses devoured the other rods which the magicians had cast upon the ground (Exod. 4:2). Therefore the rod was indeed cast upon the ground; yet it did not remain so forever. But it was taken up again as what it was; for although, as I said before, the rod of the Father—that is, the Son, who has power over all things—was made in our likeness, yet when the dispensation was fulfilled, it flew back to heaven and was again, as it were, in the hand of the Father, a rod of equity and of kingdom; for he sits at the right hand of his Begetter in his own majesty, occupying the highest seats, even with the flesh (Ps. 45:7).\n\nCHAPTER XVI.\n\nAnother figure concerning the hand of Moses, leprous and then wholly healed.\n\nAnd the Lord God said to him again: Put your hand into your bosom; and he brought his hand out of his bosom, and his hand became like snow. And he said again: Put your hand into your bosom; and he put his hand into his bosom, and brought it out of his bosom, and it was restored again to the color of his flesh (Exod. 4:6). Divine Scripture names as a hand at the right of God and the Father his true Son. For it introduces him saying: By my hand I have established the heaven (Isa. 48:13); and moreover David also sings divinely: By the word of the Lord the heavens were established (Ps. 33:6).","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":33,"ref":"p33","source":"Cerne igitur, in sinum quidem Moysis adhuc manum ejus occultari, et nondum factam leprosam, prolatam vero statim leprosam factam: deinde mox illatam, et rursus prolatam, et de caetero non leprosam: Restituta est enim, inquit, in colorem carnis ejus. Ergo quamdiu quidem erat in sinu Patris Deus Verbum, divinitatis nitore fulgebat; verum quando aliquo modo extra fuit per incarnationem sive factus est in similitudine carnis peccati, et inter iniquos reputatus est (Rom. viii, 3; Isai. liii, 12). Ait enim divinus Paulus, eum, qui peccatum non noverat, pro nobis peccatum fuisse, ut nos fieremus justitia in ipso (I Cor. v, u. 21). Hoc existimo lepram significare, immundus enim secundum legem leprosus (Levit. xiii, 2). Sed quoniam iterum in sinu fuit Patris (assumptus est in resurrectionem a mortuis), prolata iterum manus videbatur munda: adveniet enim post tempora Dominus noster Jesus Christus, in sinceritate divinitatis et gloria, quamvis similitudinem nostram non projecerit. Ait enim et beatus Paulus de Christo: Quia semel mortuus est ad multorum exhaurienda peccata. Secundo sine peccato apparebit exspectantibus se in salutem (Hebr. ix, 28). Ergo quoties nobis sacra littera nominat Christum Jesum, ne hominem seorsum putaveris, non vere adunato ipsi Deo Verbo; sed existimaveris magis ipsum esse ex Deo et Patre Verbum Jesum Christum, cum factus sit homo.","english":"See, then, that his hand is still hidden in Moses’ bosom and has not yet become leprous, but when brought out it immediately became leprous; then soon after it was put back in and again brought out, and thereafter was not leprous: for it was restored, it says, to the color of his flesh. Therefore, as long as the Word was God in the bosom of the Father, he shone with the splendor of divinity; but when in some manner he was outside through the incarnation, or was made in the likeness of sinful flesh, and was reckoned among the wicked (Rom. 8:3; Isa. 53:12). For the divine Paul says that he who knew no sin was made sin for us, so that we might become righteousness in him (1 Cor. 5:21). This, I think, is what the leprosy signifies, for according to the law the leper is unclean (Lev. 13:2). But since he was again in the bosom of the Father (he was taken up in resurrection from the dead), the hand brought out again appeared clean: for after these times our Lord Jesus Christ will come in the sincerity of divinity and glory, although he has not cast off our likeness. For the blessed Paul also says of Christ: For he died once to exhaust the sins of many. He will appear a second time without sin to those who wait for him unto salvation (Heb. 9:28). Therefore, as often as sacred Scripture names Christ Jesus, do not think of him as a man separately, with God the Word not truly united to him; but rather consider that he himself is Jesus Christ, the Word from God and the Father, since he became man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"CAPUT XVII.\n\nQuod Christus non erat homo, nec simpliciter in homine inhabitarit Deus Verbum; sed quod magis caro sit factum, sive homo perfectus, secundum Scripturas.\n\nQui fidem habent in Christo immaculatam, et rectis omnibus suffragiis comprobatam, dicant videlicet, quod ipse ex Deo Patre Deus Verbum in exinanitatem descenderit, formam servi accipiens, propriumque sibi faciens corpus, quod est natum ex virgine; quod factus sit nostri similis, et nuncupatus filius hominis. Est autem Deus quidem secundum spiritum; homo autem idem secundum carnem. Deinde divinas Paulus Judaeorum populum alloquebatur dicens: Multifariam multisque modis olim Deus loquens patribus in prophetis, novissimis diebus istis locutus est nobis in Filio (Hebr. i, 1). Et quonam modo intelligatur locutus fuisse Deus et Pater novissimis diebus in Filio? Locutus est enim antiquioribus per ipsum dans legem, et idcirco ipse Filius, suos dicit esse sermones, per sapientissimum Moysen prolatos [Baluz. om. prolatos]. Ait enim: Nolite putare quia veni solvere legem, aut prophetas. Non veni solvere, sed implere. Dico enim vobis, iota unum, aut unus apex non transibit a lege, donec omnia fiant. Coelum et terra transibunt, verba autem mea non transibunt (Matt. v, 17). Adde etiam prophetae vocem: Ipse qui loquebar, praesto sum (Isai. lii, 8). Ergo cum factus est Filius [Baluz. om.","english":"CHAPTER XVII.\n\nThat Christ was not a man, nor did God the Word dwell simply in a man; but rather that he became flesh, or a perfect man, according to the Scriptures.\n\nThose who hold immaculate faith in Christ, and approved by all right testimonies, should say plainly that he himself, God the Word from God the Father, descended into emptying, taking the form of a servant, and making his own the body that was born of the virgin; that he became like us, and was called the son of man. For he is God indeed according to the spirit; but the same is man according to the flesh. Then Paul addressed the people of the Jews, saying: In many ways and in many manners God, having spoken long ago to the fathers in the prophets, in these last days has spoken to us in the Son (Hebr. i, 1). And how is it to be understood that God and the Father spoke in the last days in the Son? For he spoke to those of old through him, giving the law, and therefore the Son himself says that his own are the words brought forth through the most wise Moses. For he says: Do not think that I came to dissolve the law, or the prophets. I did not come to dissolve, but to fulfill. For I say to you, one iota, or one apex shall not pass from the law, until all things come to be. Heaven and earth shall pass, but my words shall not pass (Matt. v, 17). Add also the voice of the prophet: I myself who was speaking, am present (Isai. lii, 8). Therefore when the Son was made","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":35,"ref":"p35","source":"Filius] in carne, tunc locutus est nobis Pater in ipso, sicut ait beatus Paulus, novissimis diebus (Heb. i, 1). Sed ne parum credamus, quod ipse sit ille qui etiam ante saecula Filius, intulit statim: Per quem fecit et saecula (Ibid. v. 2), splendorem etiam gloriae et figuram substantiae Patris esse commemorans.\n\nHomo igitur factus est vere is per quem fecit et saecula Deus Pater; et non, ut nonnulli existimant, in homine fuit, ut homo intelligatur a nobis, tamquam Deum habens inhabitantem. Nam, si haec recte se habere, vere confidunt, supervacaneus esse videbitur beatus evangelisla Joannes dicens: Et Verbum caro factum est (Joan. i, 14).·Ubi enim necessitas? Aut quare incarnatum dicit Deum Verbum, si non factus est caro? Vis, et similem nostri eum factum esse significat, et mansisse tamen sic quoque ipsum supra nos; immo supra universam ipsam creaturam.","english":"The Son in the flesh—then the Father spoke to us in him, as the blessed Paul says, in these last days (Heb. 1:1). But lest we believe too little, that he is the very one who was also the Son before the ages, he immediately added: Through whom he also made the ages (ibid. v. 2), recalling that he is also the splendor of glory and the figure of the Father's substance.\n\nTherefore he through whom God the Father also made the ages truly became man; and he was not, as some suppose, in a man, so that a man is understood by us, as it were having God dwelling within him. For if those things are rightly held, and they truly trust so, the blessed evangelist John will seem superfluous in saying: And the Word became flesh (John 1:14). For where is the necessity? Or why does he say that God the Word was incarnate, if he was not made flesh? You wish it, and he signifies that he was made like us, and yet remained even so himself above us; indeed above the whole creation itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"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":36,"ref":"p36","source":"Oportere autem existimo, ea quae dixi, exemplis etiam comprobare et persuadere, quod Unigenitus factus sit homo, et sit Deus, etiam cum carne, ac non tantum inhabitarit in homine, ipsum efficiens, tamquam alios, qui divinitatis ipsius fuere participes.\n\nCAPUT XVIII.\n\nQuod Emmanuel Deum habuerit aliter inhabitantem, quam nos.\n\nAit alicubi Deus de nobis: Inhabitabo in ipsis, et inambulabo, et ero ipsis Deus, et ipsi erunt mihi populus (Apoc. iii, 20). Nec non etiam ipse Dominus noster Jesus Christus: Ecce ego venio; et si quis mihi aperuerit, intrabo ego, et apud eum coenabo, et Pater, et ad eum veniemus, et mansionem apud eum faciemus (Joan. xiv, 16). Nominati sumus etiam templum Dei: Vos enim, inquit, templa estis Dei vivi (1 Cor. iii, 17). Et rursus: Nescitis corpora vestra templum esse Spiritus sancti, qui est in vobis, quem habetis a Deo (I Cor. vi, 19). Verum si ita aiunt, ipsum quoque se habere Emmanuel, et, tamquam unumquemque nostrum, inhabitantem in sese Deum habuisse, aperte confiteantur; cum ipsum adorari conspiciunt, tam a nobis, quam ab angelis, in coelo pariter et in terra, erubescant tamquam diversa alienaque sentientes, et litterarum sacrarum propositum nescientes, nec habentes in se fidem, quam nobis tradiderunt, qui in principio et viderunt, et ministraverunt Verbo","english":"I consider that what I have said ought also to be confirmed and made persuasive by examples: that the Only-Begotten became man, and is God even with the flesh, and did not merely dwell in a man, making that man divine, as he did others who were partakers of his divinity.\n\nCHAPTER XVIII.\n\nThat Emmanuel had God dwelling in him in a different way than we do.\n\nGod says somewhere concerning us: I will dwell in them, and walk among them, and I will be their God, and they shall be my people (Apoc. 3:20). And our Lord Jesus Christ himself also says: Behold, I come; and if anyone opens to me, I will enter in, and I will dine with him, and the Father, and we will come to him, and make our dwelling with him (John 14:16). We are also called the temple of God: For you, he says, are the temples of the living God (1 Cor. 3:17). And again: Do you not know that your bodies are the temple of the Holy Spirit, who is in you, whom you have from God (1 Cor. 6:19). But if they say these things, let them openly confess that Emmanuel also had this, and had God dwelling in him as in each one of us; since they see him adored both by us and by the angels, equally in heaven and on earth, let them be ashamed, as those who think things diverse and alien, and who do not know the purpose of the sacred writings, nor have in themselves the faith which those handed down to us who from the beginning both saw and ministered to the Word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Si autem dicant, quod propterea Deus sit, et ut Deus glorificetur, quia in eo tantum inhabitavit Dei Patris Verbum; ac non propterea, quia factus sit homo; audient rursus a nobis: Si iis, qui inhabitantem in se Deum habuerint, satis est, ut idcirco vere dii esse possint, et ab hominibus adorentur, omnes sane angeli hominesque sint dii et adorandi; inhabitat enim Deus in sanctis angelis. Habuimus etiam nos ipsum in nobis per Spiritum sanctum; sed non sufficit hoc ostendere, natura deos et adorandos eos, qui habent Spiritum sanctum. Igitur non propterea Deus est, et adorandus Emmanuel, quod inhabitarit in eo, tamquam in homine communi, et seorsum intelligendo, Deus Verbum [Baluz. et in parte Deum Verbum]; sed quod factum sit caro, id est, homo: mansit enim idem et Deus, et adorandus.\n\nCAPUT XIX.\n\nDicta apostolica in quibus Deus nominatus est Christus.","english":"But if they say that he is God, and is glorified as God, for this reason—that the Word of God the Father dwelt in him only—and not for this reason, that he became man, they will again hear from us: If it is enough for those who have had God dwelling in them that they can for that reason truly be gods and be adored by men, then surely all angels and men would be gods and to be adored; for God dwells in the holy angels. We too have had him himself in us through the Holy Spirit; but it is not enough to show by this that those who have the Holy Spirit are by nature gods and to be adored. Therefore Emmanuel is not God, and to be adored, for this reason—that the Word of God dwelt in him as in a common man, and [understood] separately; but because he became flesh, that is, man: for he remained the same both God and to be adored.\n\nCHAPTER XIX.\n\nApostolic sayings in which Christ is named God.","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":38,"ref":"p38","source":"De mysterio dicens secundum Christum: Quod aliis, inquit, generationibus non est agnitum filiis hominum, sicut nunc revelatum est sanctis apostolis (Eph. iii, 5). Et: Mysterium quod absconditum fuit a saeculis et generationibus, nunc autem manifestum est sanctis ejus, quibus voluit revelare divitias gloriae mysterii hujus in gentibus, quod est Christus, in vobis spes gloriae, quem nos annuntiamus (Col. i, 26). Si igitur est, et non Deus vere, quomodo ipse est divitiae gloriae mysterii, quod annuntiatur gentibus? Vel quomodo omnino Deus annuntiatur?\n\nCAPUT XX.\n\nAliud.\n\nVolo enim vos scire qualem sollicitudinem habeam pro vobis et pro iis qui sunt Laodiceae, et quicumque non viderunt faciem meam in carne, ut consolentur corda ipsorum, instructi in charitate, et in omnes divitias plenitudinis intellectus, in agnitionem mysterii Dei Christi (Col. ii, 1). Ecce mysterium Dei, mysterium nominat Christi, et plene intelligere quosdam vult in agnitionem ipsius. Quo igitur intellectu opus erat, volentibus Christi mysterium discere, si fuerant audituri, quod inhabitaret in homine Deus? Opus est autem nimio intellectu, ut scias contra quod Verbum, cum sit Deus, factum sit homo.","english":"Speaking of the mystery according to Christ: “Which in other generations,” he says, “was not made known to the sons of men, as now it has been revealed to his holy apostles” (Eph. 3:5). And: “The mystery which was hidden from the ages and generations, but now has been made manifest to his saints, to whom he willed to reveal the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory, whom we proclaim” (Col. 1:26). If, therefore, he is, and is not truly God, how is he himself the riches of the glory of the mystery which is proclaimed among the Gentiles? Or how is God proclaimed at all?\n\nCHAPTER XX.\n\nAnother.\n\n“For I would have you know what great concern I have for you and for those who are at Laodicea, and for all who have not seen my face in the flesh, that their hearts may be comforted, being instructed in love, and in all the riches of the fullness of understanding, unto the knowledge of the mystery of God, Christ” (Col. 2:1). Behold the mystery of God: he calls the mystery Christ’s, and he wills that some understand fully unto the knowledge of him. What understanding, then, was needed by those wishing to learn the mystery of Christ, if they were going to hear that God dwelt in a man? But there is need of exceedingly great understanding, that you may know against what Word—since he is God—he became man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"CAPUT XXI.\n\nAliud.\n\nA vobis enim sonuit sermo Domini, non solum in Macedonia et Achaia; sed omni loco fides vestra, quae est ad Deum, exivit (I Thess. i, 8). Ecce iterum in Deum fidem factam esse commemorat, cum etiam Christus dicat: Qui credit in me, habet vitam aeternam (Joan. vii,25). Sermonem autem praedicationem dicit de seipso.\n\nCAPUT XXII.\n\nAliud.\n\nIpsi enim scitis introitum nostrum apud vos, quoniam non inanis fuit; sed ante multa passi, et contumeliis affecti, sicut scitis, in Philippis, confisi fuimus in Deo colloqui ad vos Evangelium Dei (I Thess. ii. 2), Ecce loquens in Deo, Dei Evangelium memoravit; qui praedicat gentibus Christum.\n\nCAPUT XXIII.\n\nAliud.\n\nRecordamini, fratres, laborem nostrum et aerumnam, nocte et die operantes, ne quem vestrum gravaremus; praedicavimus Evangelium Dei inter vos (I Thess. ii, 4). Et iterum: Propterea et nos gratias agimus Deo sineintermissione; quoniam cum percepissetis a nobis verbum, auditu Dei excepistis, non ut verbum hominum, sed ut verbum Dei, qui operatur in vobis, qui credidistis (Ibid. v. 13).","english":"CHAPTER XXI.\n\nAnother.\n\nFor from you the word of the Lord sounded forth, not only in Macedonia and Achaia, but in every place your faith, which is toward God, has gone forth (1 Thess. 1:8). Behold, again he recalls that faith has been placed in God, since even Christ says: He who believes in me has eternal life (John 6:47). And by \"the word\" he means the preaching about himself.\n\nCHAPTER XXII.\n\nAnother.\n\nFor you yourselves know our entrance among you, that it was not in vain; but after we had suffered much and been treated with insults, as you know, at Philippi, we were bold in God to speak to you the Gospel of God (1 Thess. 2:2). Behold, speaking in God, he made mention of the Gospel of God; he who preaches Christ to the Gentiles.\n\nCHAPTER XXIII.\n\nAnother.\n\nRemember, brothers, our labor and hardship, working night and day, so that we might not burden any of you; we preached the Gospel of God among you (1 Thess. 2:4). And again: For this reason we also give thanks to God without ceasing; because when you had received from us the word, you accepted it as the word of God, not as the word of men, which works in you who have believed (Ibid. 2:13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Nonne evidenter Evangelium Dei, et Dei verbum praedicationem de Christo commemorat, quippe id omnibus manifestissimum est: Apparuit enim gratia Dei salvatoris omnibus, erudiens nos, ut abnegantes impietatem el saecularia desideria, sobrie et juste et pie vivamus, in hoc saeculo, exspectantes beatam spem, et adventum gloriae magni Dei et salvatoris nostri Jesu Christi (Tit. ii, 11). Ecce Deus, et magnus, plenissime nominatus est Dominus noster Jesus Christus: ipse est enim cujus adventum gloriae exspectantes, sobrie vivere, et irreprehensibiliter festinamus. Sed si est homo, quomodo sit magnus Deus? Vel quomodo beata spes in eum? Siquidem verus est profecto Jeremias dicens: Maledictus qui spem suam ponit in homine (Jerem. i, 5). Neque enim Deum ipsum possit efficere, ut ante dixi, id quod est Deum portare. Denique doceant nos, quid impediat alios etiam omnes deos esse et adorandos, qui in se habuerint Deum? Deum autem et magnum et beatum, habentem illuminationem Christum nominat beatus Paulus, qui invenitur dicens de Judaeis et Emmanuel: Quorum patres, et testamentum, et promissiones, et ex quibus Christus secundum carnem, qui est super omnia benedictus in saecula saeculorum. Amen (Rom. iv, 9).","english":"Does he not evidently recall the Gospel of God, and the Word of God, and the preaching concerning Christ, since this is most manifest to all? For the grace of God our Savior has appeared to all, instructing us, that denying impiety and worldly desires, we should live soberly and justly and piously in this world, awaiting the blessed hope and the advent of the glory of the great God and our Savior Jesus Christ (Tit. 2:11). Behold, God, and great, our Lord Jesus Christ has been most fully named; for he is the one whose advent of glory we await, hastening to live soberly and blamelessly. But if he is a man, how is he great God? Or how is the blessed hope in him? Indeed, Jeremiah is truly speaking: Cursed is the one who places his hope in man (Jer. 17:5). For neither could he himself make God, as I said before, that which is to bear God. Finally, let them teach us what prevents all others also from being gods and to be adored, who have had God in themselves? But God and great and blessed, having illumination, the blessed Paul names Christ, who is found saying of the Jews and Emmanuel: Whose are the fathers, and the covenant, and the promises, and from whom is Christ according to the flesh, who is over all blessed forever. Amen (Rom. 9:5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Quod vero [Baluz. vere] secundum divinam revelationem faciebat praedicationem, perspicuum fit, ipso dicente: Deinde post annos quatuordecim iterum ascendi Jerosolymam cum Barnaba, assumpto etiam Tito. Ascendi autem secundum revelationem, et exposui eis Evangelium, quod praedico gentibus; seorsum autem iis, qui videbantur aliquid esse, ne forte in vacuum currerem, aut cucurrissem ( Gal. ii, 1). Christum praedicans gentibus, ut Deum, divinum nominat ipsius ubique mysterium. Ascendit per revelationem Jerosolymam, et exposuit his, qui videbantur aliquid esse, id est, sanctis apostolis, sive discipulis, ne forte in vacuum currat. Cum vero ab Jerosolymis descendisset, et rursus gentium gregibus interfuisset, emendavitne aliquid ex prioribus? Nonne perseveravit Deum confitens Christum? Atque ideo scribit quibusdam: Miror quod sic cito transferimini ab eo, qui vos vocavit in aliud evangelium, quod non est aliud, nisi aliqui sunt conturbantes vos et volentes convertere Evangelium Christi (Gal. i, 6). Ait autem iterum: Sed etsi nos aut Angelus de coelo evangelizaverit vobis, praeter id quod accepistis, anathema sit (Ibid.). Pro qua igitur causa alios omnes omittens, licet Deum inhabitantem habuerint, solum praedicabat Jesum sicut Deum.","english":"But that he was carrying out his preaching according to divine revelation becomes clear from his own words: Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up according to revelation, and I set before them the Gospel which I preach among the Gentiles; but separately to those who seemed to be something, lest perhaps I should run or had run in vain (Gal 2:1). Preaching Christ to the Gentiles as God, he everywhere calls his mystery divine. He went up to Jerusalem by revelation, and he set it before those who seemed to be something, that is, the holy apostles or disciples, lest perhaps he should run in vain. But when he had come down from Jerusalem and had again been among the flocks of the Gentiles, did he correct anything from his former teaching? Did he not persevere confessing Christ to be God? And therefore he writes to certain people: I marvel that you are so quickly transferring yourselves from him who called you into another gospel, which is not another, except that there are some who are troubling you and wish to pervert the Gospel of Christ (Gal 1:6). And he says again: But even if we or an angel from heaven should preach to you a gospel other than what you have received, let him be anathema (Ibid.). For what reason, then, passing over all others—although they had God dwelling in them—did he alone preach Jesus as God?","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":42,"ref":"p42","source":"CAPUT XXIV.\n\nAliud.\n\nScriptum est de Christo: Cum autem esset in Jerosolymis in die festo, multi crediderunt in nomine ejus videntes signa quae faciebat; ipse autem Jesus non credebat se illis; quod ipse sciebat omnes, et quod non necesse habebat, ut aliquis testimonium perhiberet do homine: ipse enim sciebat quid erat in homine (Joan. ii,23). Si homo esset, quomodo non decepti sunt multi, qui Jerosolymis in nomen ejus crediderunt? Vel quare solus cognoscit, quae sunt in homine, cum praesertim nemo alius sciat? Finxisse enim dicitur Deus corda nostra singillatim (Psal. xxxii, 15). Vel quare solus remittit peccata? Ait enim: Quia potestatem habet Filius in terra remittere peccata (Matt. ix, 6). Quare solus praeter alios assessor sedet Dei et Patris? Quare soli obsequuntur angeli? Cur nos quidem docuit communem putare Patrem, qui est in coelis; sibi autem eum specialiter scribebat?","english":"CHAPTER XXIV.\n\nAnother.\n\nIt is written concerning Christ: But when he was in Jerusalem on the feast day, many believed in his name, seeing the signs which he was doing; but Jesus himself did not entrust himself to them; because he himself knew all things, and because he had no need that anyone should bear witness concerning man: for he himself knew what was in man (John 2:23). If he were a man, how were the many not deceived who in Jerusalem believed in his name? Or why does he alone know the things that are in man, when especially no one else knows them? For God is said to have formed our hearts individually (Psalm 33:15). Or why does he alone forgive sins? For he says: Because the Son has power on earth to forgive sins (Matthew 9:6). Why does he alone, beyond others, sit as assessor of God and the Father? Why do angels obey him alone? Why did he teach us to regard the Father who is in heaven as common to all, yet write of him as specially his own?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Sed forte dices quod hujusmodi voces inhabitanti Verbo deputandae sint. Nonne igitur eum oportebat, juxta prophetis [Baluz. prophetas] convenientem mensuram, ipsum quoque dicere: Haec dicit Dominus. Verum cum ea quae supra legem sancire vellet, assumens sibi convenientem legislatori [Baluz. legislator] auctoritatem, aiebat: Ego dico vobis a (Matth. v, 32).\n\nQuomodo liberum se ait, et non obnoxium Deo? Ideo quia est Filius in veritate? Et si esset homo, essetne etiam liber secundum naturam? Solus [Baluz. Hujus] enim Deus liber, atque solutus est: solus enim quasi tributa omnium exigit; et tamquam loco debitorum ab omnibus recipit religionem. Etsi exitus legis et prophetarum Christus est, est autem homo; nonne dicere liceat, quod propheticarum praedicationum exitus nobis crimen induxerit?\n\nDeinde lex quidem praedicabat: Dominum Deum tuum adorabis, et illi soli servies (Deut. vi, 13). Qua nos eruditione perduxit ad Christum, quasi ad agnitionem illis, qui in umbris fuerant, potiorem: spernentesne igitur Deum Legis et Prophetarum [Baluz. om. Legis et Prophetarum] adorare, adorabimus hominem habentem Deum inhabitantem? Ubi enim praestabilius erat Deum intelligi? In coelo, an in terra [Baluz. an magis homine]? In seraphim, an in terreno corpore?","english":"But perhaps you will say that utterances of this kind must be attributed to the indwelling Word. Ought he not, then, in accordance with the measure befitting the prophets, himself also to say: Thus says the Lord? But when he wished to establish those things which are above the law, assuming to himself the authority befitting a lawgiver, he said: But I say to you.\n\nHow does he call himself free, and not subject to God? Because he is truly the Son? And if he were a man, would he also be free by nature? For God alone is free and unbound; for he alone, as it were, exacts the tribute of all, and as in the place of debts receives religion from all. And even if Christ is the end of the law and the prophets, yet he is a man; may it not be said that the end of the prophetic proclamations has brought guilt upon us?\n\nThen indeed the law proclaimed: You shall adore the Lord your God, and him alone shall you serve. By what teaching did it lead us to Christ, as to a knowledge better than that of those who were in shadows? Despising, then, the God of the Law and the Prophets, shall we adore a man having God dwelling in him? For where was it more excellent that God be understood? In heaven, or on earth? In the seraphim, or in an earthly body?","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":44,"ref":"p44","source":"Si erat homo, quomodo propemodum ac nos participavit carni ac sanguini (Heb. ii, 14)? Nam si quia Deus inhabitavit, hoc ei sufficit, ut similiter ac nos participaret carni et sanguini; et ita his participare id ipsum est, quod hominem factum esse: inhabitavit autem et in multis sanctis; homo igitur non semel, sed saepissime factus est. Quare ergo semel in consummatione saeculorum, in destructionem [Baluz. destitutionem] peccati, per hostiam suam dicitur apparuisse (Heb. ix, 26)? Quomodo autem unum nobis Verbi adventum praedicant divinae Scripturae, si erat homo? Si templum et ipse factus est Dei, quomodo et in nobis etiam Christus est? Sicutne templum in templis? An ut Deus magis in templis per Spiritum? Si erat homo, cur est solius ipsius corpus vivificum? Oportuerat enim aliorum etiam corpora esse talia, in quibus habitavit Deus omnipotens.","english":"If he was a man, how did he partake of flesh and blood almost as we do (Heb. 2:14)? For if it suffices for him that God dwelt in him, so that he partook of flesh and blood similarly to us, then to partake of these things is the very same as to have become man; but he also dwelt in many saints; therefore he became man not once but very many times. Why, then, is he said to have appeared once at the consummation of the ages, for the destruction of sin, through his sacrifice (Heb. 9:26)? How, moreover, do the divine Scriptures proclaim to us one advent of the Word, if he was a man? If he himself also became a temple of God, how is Christ also in us? As a temple in temples? Or rather as God in temples through the Spirit? If he was a man, why is his body alone life-giving? For it would have been fitting that the bodies of others also be such, in which God Almighty dwelt.","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":45,"ref":"p45","source":"Scripsit autem alicubi etiam divinus Paulus: Irritam faciens quis legem Moysis, sine ulla miseratione duobus aut tribus testibus moritur, quanto magis putatis deteriora mereri supplicia, qui Filium Dei conculcaverit, et sanguinem testamenti pollutum duxerit? Atqui divina erat lex, et mandata dicta per angelos. Quomodo igitur dignus erit deteriore supplicio, qui pollutum duxerit sanguinem Christi? Vel quomodo potior est religione, quae est secundum legem, fides in Christum? Sed, ut jam ante diximus, a Christus non similis aliorum sanctorum, homo, sed Deus magis vere, et omni mundo celsiorem possidet gloriam, quod cum Deus sit natura Dei Verbum, factus est caro, sive homo perfectus: animatum enim et rationabile esse, quod adunatum est ei, credimus corpus, et vera [Baluz. vere] omnino est adunatio.\n\nCAPUT XXV.\n\nQuomodo oportet intelligere: Verbum caro factum est, et habitavit in nobis; et quomodo proprium ipsius dicatur corpus.","english":"The divine Paul also wrote somewhere: Anyone who sets aside the law of Moses dies without any mercy on the testimony of two or three witnesses; how much worse punishment do you think he deserves who has trampled underfoot the Son of God and regarded the blood of the covenant as polluted? And yet the law was divine, and the commandments were spoken through angels. How, then, will he be worthy of a worse punishment who has regarded the blood of Christ as polluted? Or how is faith in Christ superior to the religion that is according to the law? But, as we have already said, Christ is not a man like the other saints, but is God more truly, and possesses glory higher than the whole world, because, since the Word of God is God by nature, he became flesh, or a perfect man; for we believe that the body united to him is animated and rational, and the union is altogether true.\n\nCHAPTER XXV.\n\nHow one ought to understand: The Word became flesh and dwelt among us; and how the body is said to be his own.","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":"Semen Abrahae apprehendisse Verbum Dei unigenitum, beatus Paulus commemorat (Heb. ii, 16); nec non etiam, quod propemodum ac nos participavit carni et sanguini (Ibid. 14). Memores autem sumus etiam Joannis; ait enim: Verbum caro factum est, et habitavit in nobis (Joan. I, 14). Idne igitur fint(??) propositum viris spiritalibus, docere, quod Dei Verbum conversionis sit patiens; aut quod ipsum fas sit commutationem, quae magis creaturae conveniat, sustinere: adeo ut id, quod non erat, forsitan in id sua sponte deveniat; aut [Baluz. add. ut] alius contra ipsius voluntatem ad aliam naturam impellat [Baluz. impellatur]; absit. Manet namque idem, a sua natura commutationem omnem excludens, conversionis umbram nesciens pati: fixa est enim semper in suis superna illa coelestisque natura.\n\nQuomodo igitur Verbum caro factum sit, videre necesse [Baluz. om. necesse] est. Primum quidem divina Scriptura carnem plerumque nominat hominem [Baluz. om. hominem], et quasi ex parte animalis totius significationem facit, nec non etiam a sola anima interdum tantumdem agit; scriptum est enim quod videbit omnis caro salutare Dei (Luc. iii, 6). Et ipse divinus Paulus: Non consensi, inquit, carni et sanguini (Gal. i, 16). Allocutus est autem eos, qui sunt ex Israel pontifex Moyses: In septuaginta et quinque animabus descenderunt patres tui in AEgyptum (Deut. x, 22).","english":"The blessed Paul recalls that the only-begotten Word of God took hold of the seed of Abraham (Heb. 2:16); and likewise that he shared in flesh and blood almost as we do (ibid. 14). But we are also mindful of John; for he says: The Word was made flesh, and dwelt among us (John 1:14). Is this, then, the purpose of spiritual men, to teach that the Word of God is capable of change; or that it is lawful for him to undergo a transformation, which belongs rather to a creature: so that what he was not, might perhaps of its own accord become something else; or that another, against his will, might drive him into another nature? Far be it. For he remains the same, excluding all change from his own nature, not knowing how to suffer even the shadow of conversion: for that supernal and heavenly nature is ever fixed in its own properties.\n\nHow, then, the Word was made flesh, it is necessary to see. First, indeed, divine Scripture commonly calls man flesh, and makes its meaning as it were from a part of the whole living being, and sometimes also does the same from the soul alone; for it is written that all flesh shall see the salvation of God (Luke 3:6). And the divine Paul himself says: I did not confer with flesh and blood (Gal. 1:16). But Moses the high priest addressed those who were of Israel: Your fathers went down into Egypt with seventy-five souls (Deut. 10:22).","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":"Sed non idcirco dixeris, quod nudae et sine carnibus animae in AEgyptum descenderint; nec porro quod inanimis corporibus, et solis carnibus, salutare suum Deus indulserit. Quoties igitur audimus carnem factum esse Verbum, hominem intelligimus ex anima et corpore. Factum est autem Verbum, cum sit Deus, homo perfectus, corpus accipiens animatum et rationabile, idque sibi vere adunavit, quomodo ipse sciat, nostris enim sensibus hujusmodi cogitationes omnino cerni non possunt, et nuncupatus est filius hominis.\n\nSed si oportet tamquam in speculum intuentes dicere, conjectat aliquo modo sensus humanus, adunatum fuisse Verbum corpori habenti animam rationabilem qualiter etiam hominis animam suo corpori, ipsam quidem diversae naturae, sortitam tamen communionem adunationemque cum corpore; ut pene videatur non esse alia praeter corpus, eo quod per compositionem ex utroque animal unum efficiatur [Baluz. efficiamur], manente tamen ipsa, ut ante memoravi, in sua natura. Ergo non per commutationem aut conversionem, hominem factum Dei dicimus Verbum; nec prorsus, quod Deus esse desierit; sed quod carnem accipiens ex muliere, et ei ex utero adunatus, exiit homo idem simul et Deus; neque Dei et Patris generationem aeternam [Baluz. om. aeternam] projiciens, sustinuit temporalem [Baluz. arcanam], ex muliere inde initium, ut esset, accipiens. Permittebat autem carni propriae suae [Baluz. add.","english":"But you must not say for that reason that souls went down into Egypt naked and without flesh; nor again that God bestowed his salvation on lifeless bodies and flesh alone. Whenever, then, we hear that the Word was made flesh, we understand man as consisting of soul and body. But the Word, though he is God, was made a perfect man, receiving a body animated and rational, and he truly united it to himself, in the way he himself knows—for thoughts of this kind cannot be discerned at all by our senses—and he was called the son of man.\n\nBut if one must speak as though looking into a mirror, the human mind somehow conjectures that the Word was united to a body having a rational soul, in the way that a man's soul is united to its own body—the soul itself being of a different nature, yet obtaining communion and union with the body—so that it almost seems to be nothing other than the body, because by the composition of both one living being is produced, while the soul itself remains, as I recalled before, in its own nature. Therefore we do not say that the Word of God became man by change or conversion; nor at all that God ceased to be; but that, receiving flesh from a woman and being united to it from the womb, he came forth as the same one who is at once man and God; nor did he cast off the eternal generation of God and the Father, but underwent a temporal one, receiving from the woman there the beginning of his existence. But he was permitting his own flesh","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":48,"ref":"p48","source":"naturae] legibus nasci, nativitatis ratione dumtaxat. Caeterum habet in se aliquid ab humana natura dissimile: natus est enim ex Virgine, et solus habet matrem innuptam; factum autem ipsum etiam carnem, et in nobis inhabitasse, Evangelista [Baluz. om. Evangelista] commemorat, ut utroque comprobaret, et factum fuisse hominem, et suum non perdidisse: mansit enim quod erat.\n\nIntelligitur namque certe tamquam aliud in alio inhabitare, id est, divina natura in humanitate, non perpessa commixtionem, aut confusionem, aut commutationem, ut esset, quod non erat. Quidquid enim in alio habitare dicitur, non ipsum fit tale, quale est id, in quo habitat; sed aliud in alio magis intelligitur. At vero in Verbi natura et humanitatis, solam nobis differentiam designat diversitas naturarum. Unus enim ex utroque intelligitur Christus. Ergo inconfusione, ut ante dixi, servata, inhabitasse Verbum ait in nobis: scit enim unum esse Filium unigenitum carnem factum, et hominem.","english":"to be born according to the laws of nature, only in respect of the manner of birth. But he has in himself something unlike human nature: for he was born of a Virgin, and he alone has an unwedded mother; but the Evangelist records that he himself was also made flesh and dwelt in us, so that by both he might prove both that he was made man and that he did not lose what he was: for he remained what he was.\n\nFor it is certainly understood as one thing dwelling in another, that is, the divine nature in the humanity, without suffering mixture, or confusion, or change, so as to become what it was not. For whatever is said to dwell in another is not itself made such as that is in which it dwells; but one thing in another is rather understood. But in the nature of the Word and of the humanity, the diversity of natures designates for us only a difference. For one Christ is understood from both. Therefore, with unconfusedness preserved, as I said before, he says that the Word dwelt in us: for he knows that the only-begotten Son is one, made flesh and 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":49,"ref":"p49","source":"a Carne autem mihi videtur divinus Evangelista, totam sapienter naturam hominum nominare: ait enim Verbum inhabitasse in nobis, non alterius, ut ego opinor, gratia, incarnationem Verbi factam esse, commemorans; nisi ut etiam nos, participatu ipsius per Spiritum sanctum locupletati, adoptionis beneficium lucraremur. Igitur in Christo unitatem summam veramque credimus factam. Sin autem in nobis Christus inhabitare dicatur, ipse faciet inhabitationem. Non autem cum Deus dicitur inhabitasse in Christo: Inhabitavit namque in eo omnis plenitudo divinitatis corporaliter (Col. ii, 9); non per participatum, vel simplicem, quasi sole illucente, aut igni insitum sibi calorem aliis immittente; sed, ut ita dicam, ipsa divina sinceraque natura, juxta totum id quod est, inhabitationem sibi faciente, per veram, ut ante diximus, unitatem, in templo quod est natum ex virgine: ita enim unus, et est, et intelligitur Christus Jesus.","english":"But by \"flesh\" the divine Evangelist seems to me wisely to name the whole nature of men; for he says that the Word dwelt in us, commemorating, as I think, that the incarnation of the Word was made not for the sake of another, but that we also, enriched by participation in him through the Holy Spirit, might gain the benefit of adoption. Therefore we believe that in Christ the highest and true unity was made. But if Christ is said to dwell in us, he himself will make the indwelling. Yet it is not as if God is said to have dwelt in Christ: for in him dwelt all the fullness of the Godhead bodily (Col. 2:9); not by participation, or simply, as when the sun shines or fire imparts to others the heat implanted in itself; but, so to speak, the very divine and pure nature, according to the whole of what it is, making its indwelling for itself, through the true unity, as we said before, in the temple that was born of the virgin: for thus he is, and is understood to be, one Christ Jesus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Quod vero in expressionum summa noster sermo vincatur, non negabo; sed non idcirco Christi mysterium non credatur; sed magis sit merito mirabilius. Quanto enim omni est mente superius et sermone, tanto magis ultra omnem admirationem ponendum est.\n\nCarnem vero factum Verbum, id est, hominem perfectum, non dicimus, mensura corporis comprehendi, id enim ineptissimum est; sed implere sic quoque credimus, sicut solet, coelum et terram, et quae inferius posita sunt: omnia etenim plena sunt Deo, et omnia ipsi parvula sunt. At quomodo et in singulis, et in omnibus totus sit, intellectu dictuque difficile est, immo vero etiam impossibile. Id autem, ut opinor, eo possidet, quod incorporeus sit et indispertibilis.\n\nProprium autem Verbi corpus dicitur a nobis: non quemadmodum proprius est hominis risus, vel equi hinnitus; sed quod, factum ipsius per adunationem veram, instrumenti ei praebeat officium, ad exsequendum ea quae more solito operatur, absque solo peccato.","english":"But that our speech is surpassed in the sum of expressions, I will not deny; but not for that reason is the mystery of Christ not to be believed; rather it should rightly be the more wonderful. For by as much as it is above all mind and speech, by so much the more must it be placed beyond all admiration.\n\nBut we do not say that the Word made flesh, that is, perfect man, is comprehended by the measure of a body—for that is most absurd—but we believe that even so he fills, as is his wont, heaven and earth and the things placed below: for all things are full of God, and all things are small to him. But how he is whole both in individual things and in all things is difficult to grasp in thought and to express in words, indeed even impossible. This, however, as I think, he possesses in that he is incorporeal and indivisible.\n\nBut the body is called properly the Word's own by us: not as a man's laughter or a horse's neighing is proper to them, but because, having become his own through a true union, it offers him the service of an instrument for carrying out those things which he works in his accustomed manner, apart from sin alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Sin vero Deus Verbum etiam missum fuisse forte dicatur, ne quis vestrum terreatur, illud cogitans, quo perget incorporeum, vel quo cedet is, quo plena sunt omnia? Sciat autem magis, quod sit et alius missionis modus. Non ut locum de loco, qui mittitur, mutet; sed ut ministerium magis sacrum suscipiat, quod etiam discipulis injunctum esse discimus a Christo omnium salvatore.\n\nDenique etiam divinus Paulus ait de Christo: Ergo, fratres sancti, vocationis coelestis participes, considerate apostolum et pontificem confessionis nostrae Jesum (Hebr. iii, 1). Animadverte autem quod, cum eum ministrantem hominum more ostendit, licet natura sit Deus, tunc ei etiam officium apostolatus attribuit: nihil autem, ut ante diximus, absurdum esi, si Deus Verbum mitti etiam dicatur a Patre; implet namque certissime omnia, et nulli loco penitus deest: nos vero humanis vocibus divina interpretantes, figurationibus corporis immortalis naturae dispensationem solemus intelligere.","english":"But if God the Word is perhaps said to have been sent, let none of you be frightened, thinking where the incorporeal one will go, or where he will withdraw, he by whom all things are full. Let him know rather that there is also another mode of mission: not that the one sent changes from place to place, but that he takes up a more sacred ministry, which we learn was also enjoined upon the disciples by Christ, the Savior of all.\n\nFinally, the divine Paul also says of Christ: Therefore, holy brothers, partakers of the heavenly calling, consider the apostle and high priest of our confession, Jesus (Hebr. 3:1). But observe that, when he shows him ministering in the manner of men, although by nature he is God, then he also attributes to him the office of apostleship; but nothing, as we said before, is absurd if God the Word is also said to be sent by the Father; for he most certainly fills all things, and is entirely absent from no place: but we, interpreting divine things with human words, are accustomed to understand the dispensation of the immortal nature by means of bodily figures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Denique cum sanctus Spiritus omnia impleat, scribit beatus Paulus, et dicit: Quoniam autem estis filii, misit Deus Spiritum Filii sui in corda nostra, in quo Clamamus: Abba Pater (Gal. iv, 6). Ait autem et ipso Salvator: Expedit vobis, ut ego eam; nam si non abiero, Paracletus non veniet ad vos (Joan. xvi, 7). Oportet igitur ad rationem pietatis omnia referentes, certa cogitatione sectari: id enim facientes nobismetipsis maxime profuerimus.\n\nCAPUT XXVI.\n\nQuomodo intelligitur Virgo sancta.\n\nNatum est quidem inaestimabiliter Verbum Dei et Patris; et haec generatio omnem sensum cogitationemque transcendit, et est incorporali naturae conveniens. Verumtamen id quod natum est, proprius partus intelligitur genitoris, et ejusdem cum eo substantiae; ideoque etiam filius nominatur, nomine scilicet indicante [ Baluz. add. quasi ] veram sinceramque progeniem; sed cum sit vivus in aeternum Pater, necesse est, eum quoque vivere in aeternum, propter quem est Pater. Igitur In principio erat Verbum, et Deus erat Verbum, et erat etiam Verbum apud Deum (Joan. i, 1), ut sapientissimus Evangelista commemorat. In consummatione autem temporum, propter nos homines, [Baluz. add. et propter nostram salutem] incarnatum est, et homo est factum; non amittens quod erat, sed retinens inconvertibilem suam naturam, et semper in divinitatis fastigio collocatam; suscipiens [Baluz.","english":"Finally, since the Holy Spirit fills all things, blessed Paul writes and says: \"Because you are sons, God sent the Spirit of his Son into our hearts, in whom we cry: Abba, Father\" (Gal 4:6). And the Savior himself also says: \"It is expedient for you that I go; for if I do not go, the Paraclete will not come to you\" (Jn 16:7). Therefore, referring all things to the account of piety, we ought to pursue them with firm thought; for by doing this we shall especially profit ourselves.\n\nCHAPTER XXVI.\n\nHow the holy Virgin is to be understood.\n\nThe Word of God and of the Father was indeed born in an inestimable manner; and this generation transcends all sense and thought, and is fitting for an incorporeal nature. Nevertheless, that which was born is understood as the proper offspring of the begetter, and of the same substance as him; and therefore he is also named Son, the name indicating, that is, true and sincere progeny; but since the Father is living forever, it is necessary that he also for whom he is Father live forever. Therefore \"In the beginning was the Word, and God was the Word, and the Word was also with God\" (Jn 1:1), as the most wise Evangelist recalls. But in the consummation of the ages, for us men, he was incarnate and became man; not losing what he was, but retaining his nature incapable of change, and always established in the height of divinity; taking up","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 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":53,"ref":"p53","source":"subiens] tamen propter nos dispensatorie exinanitatem; nec inhonorans [Id est, non despiciens] pauperiem, quae humanae naturae convenit: nam cum esset dives, pauper est factus, sicut scriptum est: ut nos paupertate ejus divites essemus (II Cor. viii, 9). Factum est igitur homo, et generationem ex muliere passum dicitur. Igitur propterea quod ex sancta Virgine vere sibi adunatum corpus acceperit; inde esse dicimus Virginem sanctam, quia id humane, sive secundum carnem peperit, licet haberet ante saecula generationem ex Patre.\n\nOpinari autem nonnullos Verbum hinc initium fuisse sortitum, cum homo sit factum, impietatis est furorisque plenissimum. Eos etenim insipientissimos esse, monstravit ipse Salvator de se dicens: Amen dico vobis, antequam Abraham esset, ego sum (Joan. viii, 58). Quomodo enim aliter ante Abraham erat, qui multis post temporibus secundum carnem natus est? Satis autem ipsos, ut opinor, redarguet divinus Joannes dicens: Hic erat, de quo ego dixi: Post me venit vir, qui ante me factus est, quia prior me erat (Joan. i. 30).","english":"...undergoing this emptying for our sake by dispensation; nor does he dishonor [that is, despise] the poverty that befits human nature: for though he was rich, he became poor, as it is written: \"that by his poverty we might become rich\" (2 Cor 8:9). He therefore became man, and is said to have undergone birth from a woman. Therefore, because he truly took to himself a body united from the holy Virgin, we say that the holy Virgin is [his mother] on this account, because she bore him as a man, that is, according to the flesh, although he had a generation from the Father before the ages.\n\nBut that some should think the Word took his beginning from this point, when he became man, is full of impiety and madness. For the Savior himself showed that they are most foolish, saying of himself: \"Amen I say to you, before Abraham was, I am\" (John 8:58). For how else was he before Abraham, who was born according to the flesh many ages afterward? But the divine John, I think, will sufficiently refute them, saying: \"This was he of whom I said: After me comes a man who was made before me, because he was prior to me\" (John 1:30).","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":54,"ref":"p54","source":"Praetermittentes igitur in re tam frivola sine causa certare, ad illud magis veniamus, quod etiam emolumenti aliquid possit afferre, ne moleste ferant nonnulli audientes, esse sanctam Virginem, nec incredulitatis Judaicae suas oppleant mentes, immo vero etiam paganicae impietatis. Judaei etenim aggrediebantur Christum dicentes: De bono opere non lapidamus te; sed de blasphemia, quod cum sis homo, facis te Deum (Joan. x, 23). At vero filii paganorum Ecclesiae dogmata derident, audientes ex muliere Deum esse progenitum; sed illi quidem suae dementiae exedent fructus, et audient a nobis: Stultus stulte loquitur, et cor ipsius vana intelliget. Nostri enim mysterii ratio [Baluz. oratio], licet Judaeis sit scandalum, gentibus autem stultitia; nobis tamen, quod scimus, vere est admirabile, et salutare, et dignissimum credi: et si esset omnino quisquam, qui dicere auderet, hanc carnem terrenam nudae divinitatis fuisse genitricem, et ex ea creatura omni superiorem natam fuisse naturam, insania id esset et furor. Neque enim ex terra divina est facta natura; nec corruptibile incorruptionis radix umquam fiet; nec mortalitas pariet vitam; nec corporis tractabilis incorporale fiet germen; nec increatum a creato nascetur; nec quod absque initio, ab eo quod habet initium.","english":"Setting aside, therefore, the pointless strife over so trivial a matter, let us come rather to that which can also bring some profit, so that certain people may not take it amiss when they hear that the holy Virgin is [the mother], nor fill their minds with Jewish unbelief—indeed, with pagan impiety as well. For the Jews assailed Christ, saying: \"For a good work we do not stone you, but for blasphemy, because being a man, you make yourself God\" (John 10:33). But the children of the pagans mock the doctrines of the Church, hearing that God was born of a woman; but let them indeed eat the fruits of their own madness, and let them hear from us: \"The fool speaks folly, and his heart understands vain things.\" For the reasoning of our mystery, though it is a stumbling block to the Jews and foolishness to the Gentiles, is nevertheless to us, as we know, truly wonderful, and salutary, and most worthy of belief. And if there were anyone at all who dared to say that this earthly flesh was the mother of bare divinity, and that from it a nature higher than every creature was born, that would be insanity and frenzy. For the divine nature was not made from earth; nor will corruption ever be the root of incorruption; nor will mortality give birth to life; nor will a body capable of being handled become an incorporeal shoot; nor will the uncreated be born from the created; nor will that which is without beginning [be born] from that which has a beginning.","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":"Verum quoniam Dei Verbum juxta nos factum esse affirmamus, et nostris corporibus corpus sumpsisse consimile, idque sibi verissime adunasse, arcana inenarrabilique ratione, et sic hominem factum carnaliter natum esse, quid absurdum est, vel quod credi non debeat? Cum praesertim hominis anima, ut saepissime diximus, cum sit naturae alterius praeter corpus, nascatur tamen cum ipso, cum sit ei adunata, nec quisquam arbitretur naturam corporis animae initium praebere substantiae; sed immittit quidem ipsam inaestimahiliter Deus in corpus, et cum ipso etiam nascitur: unum tamen ex utroque animal definimus, hominem scilicet. Igitur Verbum quidem Deus erat, factum est autem et homo, et quia natum est secundum carnem, propter humanitatem necessarium est, ut quae ipsum peperit, sit: nam si non peperit Deum, certe nec dicetur Deus, qui est ab ipsa progenitus; sin vero Deum ipsum divinae Scripturae nominant, peperit ipsa Deum hominem factum, siquidem homo aliter fieri non posset, nisi per generationem ex muliere. Quomodo igitur non sit, quae ipsum peperit,. Quod autem Deus sit verus, qui natus inde est, ex divina Scriptura discimus.","english":"But since we affirm that the Word of God was made like us, and took a body like our bodies, and united it to himself most truly by a hidden and ineffable manner, and thus, having become man, was born carnally, what is absurd in this, or what should not be believed? Especially since the soul of man, as we have very often said, although it is of a nature other than the body, is nevertheless born with it, being united to it, and let no one think that the nature of the body provides the beginning of the soul's substance; but God indeed sends it inestimably into the body, and it is born together with it; yet we define one living being from both, namely man. Therefore the Word was indeed God, but he was also made man, and because he was born according to the flesh, on account of his humanity it is necessary that she who bore him exist; for if she did not bear God, certainly he who was brought forth from her will not be called God; but if the divine Scriptures name him God, she bore God who was made man, since man could not come to be otherwise than through generation from a woman. How then can she not exist, who bore him? But that he who was born from her is true God, we learn from the divine Scripture.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"CAPUT XXVII.\n\nDicta de Christo.\n\nEcce Virgo in utero accipiet, et pariet filium, et vocabunt nomen ejus Emmanuel (Isai. vii, 14, juxta Matth. et Cyrilli lectionem). Quomodo ergo id quod natum est ex sancta Virgine, Emmanuel nominatur, cum Emmanuel, ut ante dixi, significet in nostra natura propter carnem fuisse Verbum, quod est Deus verus de Deo vero [Baluz. om. vero]? Sed factus est Emmanuel: exinanivit enim se, generationem nostram et similem passus, ac sic nobiscum conversatus est. Ergo et Deus in carne, et vere est quae eum carnaliter, sive secundum carnem generavit.\n\nCAPUT XXVIII.\n\nAliud.\n\nQuoniam omnes stolam dolo congregatam, et vestimentum cum commutatione reponent, et volent, si fuissent isti combusti; quoniam parvulus natus est nobis, et filius datus est nobis, cujus principatus factus est in humero ejus, et vocatur nomen ejus magni consilii nuntius (Isai. ix, 5, juxta LXX). Audis, quod puer nominatus sit, quodque generationem sit nostrae similem passus. At eum puerum coelum per stellam clarissimam indicavit; magi adoraverunt ex ultimis terrae limitibus adventantes; angeli pastoribus evangelizabant, Salvatorem esse natum dicentes et, pacem nec non etiam Patris bonam voluntatem annuntiantes: Est magni consilii nuntius. Manifestavit etenim nobis Patris voluntatem, qui in eo complacuit orbem salvare terrarum (Col.","english":"CHAPTER XXVII.\n\nSayings about Christ.\n\nBehold, the Virgin shall conceive in the womb, and shall bear a son, and they shall call his name Emmanuel (Isa. 7:14, according to the reading of Matthew and Cyril). How then is he who was born of the holy Virgin called Emmanuel, since Emmanuel, as I said before, signifies that the Word, who is true God from true God, was in our nature because of the flesh? But he was made Emmanuel: for he emptied himself, suffering our generation and one like it, and so dwelt among us. Therefore he is both God in the flesh, and she is truly his mother who bore him carnally, or according to the flesh.\n\nCHAPTER XXVIII.\n\nAnother.\n\nSince all shall lay aside the garment gathered by deceit, and the cloak with its change, and they would have wished to be burned; since a little child is born to us, and a son is given to us, whose principality is made upon his shoulder, and his name is called the messenger of great counsel (Isa. 9:5, according to the LXX). You hear that he was named a child, and that he suffered a generation like ours. But heaven made known this child by a most brilliant star; the magi came from the farthest ends of the earth and adored him; angels proclaimed the good news to the shepherds, saying that the Savior had been born, and announcing peace and also the good will of the Father: He is the messenger of great counsel. For he made known to us the will of the Father, who was well pleased in him to save the world (Col.","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":"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":57,"ref":"p57","source":"ii, 20), et per ipsum et in ipso mundum sibi reconciliare: Christo enim reconciliati, Deo sumus reconciliati, Deus est enim vere Filius Dei et Patris. Quodnam igitur sit Patris consilium, cujus nobis fuerit nuntius, ipse docebit dicens: Ita enim dilexit Deus mundum, ut Filium suum unigenitum daret, ut omnis qui credit in ipsum, non pereat, sed habeat vitam aeternam (Joan. iii, 16). Filius autem unigenitus ille est qui est ex sancta Virgine procreatus: ipsum enim Verbum homo factum, quod fuit Deus in carne, ac sic terrenis apparuit. Denique dicebat: Qui credit in me, habet vitam aeternam (Joan. vi, 47). Quod vero per ipsum et in ipso credamus Patri, explanavit dicens: Qui credit in me, [Baluz. add. non credit in me,] sed in eum qui misit me (Joan. xii, 44); et: a Qui vidit eum qui misit me (Ibid. v. 45).\n\nAudite me, insulae, et attendite, gentes. Post multum temporis stabit, dicit Dominus; ex utero matris vocabunt nomen meum (Isai. xlix, 1, juxta LXX). Cum Verbum sit Deus, non ignoravit quod generationem patietur, ex muliere incarnatum propter nos. Sciebat autem quod vocabitur Christus Jesus a Deo et Patre; omnibus nobis novum filii nomen praedicans, quod est benedictum in terra. Observa autem quod propriam nominet matrem, quae suum peperit corpus. Ergo si Deum [Baluz. add.","english":"and through him and in him to reconcile the world to himself; for having been reconciled to Christ, we are reconciled to God, for he is truly the Son of God and of the Father. What, then, is the Father's purpose, of which he himself was to be the messenger to us, he will teach, saying: For God so loved the world that he gave his only-begotten Son, that everyone who believes in him should not perish but have eternal life (John 3:16). Now the only-begotten Son is he who was brought forth from the holy Virgin; for the Word himself became man, who was God in the flesh, and so appeared to those on earth. Finally he said: Whoever believes in me has eternal life (John 6:47). But that through him and in him we believe in the Father, he explained, saying: Whoever believes in me, [Baluz. adds: does not believe in me,] but in him who sent me (John 12:44); and: He who has seen him who sent me (Ibid. v. 45).\n\nHear me, O islands, and attend, you peoples. After a long time he shall stand, says the Lord; from the womb of my mother they shall call my name (Isa. 49:1, according to the LXX). Since the Word is God, he did not fail to know that he would undergo generation, incarnate from a woman for our sake. But he knew that he would be called Christ Jesus by God and the Father; proclaiming to us all the new name of the Son, which is blessed on earth. Observe, moreover, that he names his own mother, who bore his body. Therefore if God [Baluz. adds:","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":58,"ref":"p58","source":"verum] se esse cognoscit, illa quae eum carnaliter peperit, dicitur, et quidem recte: sin vero non est Deus, id quod audactor, immo potius scelerate nonnulli sentiunt, privari oportet ipsam Virginem sanctam hoc nomine, quo esse dicatur.\n\nCAPUT XXIX.\n\nQuod Deus nominatur et homo apparens Unigenitus.\n\nSalomon ait orans: Et nunc, Domine Deus Israel, credibile fiat verbum tuum, quod locutus es puero tuo David. Ergone credibile est quod habitavit Deus cum hominibus in terra (II Paralip. vi, 17, juxta LXX)? Animadverte, quod miretur Verbi incarnationem: habitavit namque cum hominibus in terra, cum homo est factum, res enim incredibilis videbatur. Alioquin quomodo id praecipuum quiddam sit, vel quomodo id miratione dignum, cum Deus ab his, quae ipse creaverit, non discedat, fovens ea scilicet, et ea quidem continens, quae jam facta sunt; ea vero quae nondum facta sunt, creans. Miraculum autem vere praecipuum, quod in terra cum hominibus habitarit homo factus Deus, juxta promissiones jam antea datas divino David; scriptum est enim: Juravit Dominus David veritatem, et non frustrabitur eam (Psal. cxxxi, 11). Quid autem juravit? De fructu ventris tui ponam super sedem tuam.","english":"he knows himself to be; she who bore him carnally is called [his mother], and rightly so. But if he is not God—which some boldly, or rather wickedly, hold—then the holy Virgin herself ought to be deprived of this name by which she is said to be [his mother].\n\nCHAPTER XXIX.\n\nThat the Only-begotten is named God and appears as man.\n\nSolomon says in prayer: And now, Lord God of Israel, let your word be made credible, which you spoke to your servant David. Is it then credible that God dwelt with men on earth? Consider that he marvels at the incarnation of the Word; for he dwelt with men on earth when he became man, for the thing seemed incredible. Otherwise, how would this be something preeminent, or how would it be worthy of wonder, since God does not depart from the things he himself created, cherishing them, that is, and containing those things that have already been made, while creating those that are not yet made? But the truly preeminent miracle is that God, having become man, dwelt on earth with men, according to the promises already given beforehand to the divine David; for it is written: The Lord swore to David in truth, and he will not make it void. But what did he swear? Of the fruit of your womb I will set upon your throne.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Et vero ille, quamvis credidisset, quod numquam abneget promissionem Deus omnipotens, tamen ipsum generationis locum curiosius inquirebat, ideoque dicebat: Si ascendero super lectum strati mei, si dedero somnum oculis meis, aut palpebris meis dormitationem, aut requiem temporibus meis, donec inveniam locum Domino, tabernaculum Deo Jacob (Ibid. v. 3). Deinde cum id quoque per spiritum reperisset, et carnalis generationis Unigeniti locum cognovisset, evangelizabat et dicebat: Audivimus eam in Ephrata, id est, in Bethleem; invenimus eam in campis silvae. Quod vero dicens Epbrata, significet Bethleem, propheta comprobavit: Et tu Bethleem domus Ephrata (Mich. v, 2). Observa autem quomodo eum, quem crediderat creatum juxta nos in Epbrata, Deum Jacob nominet, cujus inhabitatio fuit in tabernaculo: ibi enim peperit Jesum sancta Virgo.\n\nNominat autem eum et alibi Deum Abraham dicens: Principes populorum congregati sunt cum Deo Abraham (Psal. xlvi, 10). Pene enim mentis suae oculis, per illuminationem Spiritus sancti, futurorum scientia eruditus, principes populorum, id est, sanctos apostolos in Domini nostri Jesu Christi cernebat obsequio. Cum igitur Deus Abraham et Deus Jacob, qui est natus ex muliere, nominatus sit, quare non sit Virgo sancta?","english":"And indeed he, although he had believed that God almighty never breaks his promise, nevertheless inquired more curiously into the very place of the generation, and therefore said: If I ascend into the bed of my couch, if I give sleep to my eyes, or slumber to my eyelids, or rest to my temples, until I find a place for the Lord, a tabernacle for the God of Jacob (Ibid. v. 3). Then, when he had also discovered this through the Spirit, and had come to know the place of the carnal generation of the Only-begotten, he proclaimed the good news and said: We have heard of it in Ephrata, that is, in Bethlehem; we have found it in the fields of the wood. But that in saying Ephrata he means Bethlehem, the prophet has confirmed: And you, Bethlehem, house of Ephrata (Mic. v, 2). Observe, moreover, how he calls him whom he had believed to be created like us in Ephrata the God of Jacob, whose dwelling was in the tabernacle: for there the holy Virgin bore Jesus.\n\nHe names him also elsewhere the God of Abraham, saying: The princes of the peoples are gathered together with the God of Abraham (Psal. xlvi, 10). For almost with the eyes of his mind, instructed by the illumination of the Holy Spirit in the knowledge of things to come, he beheld the princes of the peoples, that is, the holy apostles, in the service of our Lord Jesus Christ. Since, therefore, he who was born of a woman has been named the God of Abraham and the God of Jacob, why should she not be the holy Virgin?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"CAPUT XXX.\n\nAliud.\n\nPropheta Habacuc: Domine, inquit, inaudivi auditum tuum, et timui. Consideravi opera tua, et expavi. In medio duorum animalium cognosceris: in adventum temporis ostenderis in eo: dum conturbata fuerit anima mea, in ira misericordiae memor eris. Deus de Theman veniet, et sanctus de monte Pharan ( Habac. iii, 1). Vide, quomodo in medio duorum animalium cognoscetur: nam cum natus esset ex muliere, et vixisset usque ad tempus pretiosae crucis; gratia Dei, sicut ait beatus Paulus, per suum corpus pro omnibus gustavit mortem (Heb. ii, 9). Sed quoniam natura erat Deus, resurrexit denuo in sempiternam vitam. Cognitus est igitur hic, qui pro nobis pretiosam sustinuit crucem in medio duorum animalium. Nam ipse alicubi ait ad Judaeos: Cum exaltaveritis filium hominis, tum cognoscetis quia ego sum (Joan. viii, 28). Vide etiam, quomodo Deum ipsum nominans, ex Theman venturum, et ex Pharan monte pronuntiat (interpretatur autem Theman Auster): apparuit enim Christus, non a regionibus Aquilonis, sed ab australi Judaea, in qua etiam Bethleem est. Cum igitur is, qui Dominus et Deus nominatus est, ex Judaea venerit australi, natus est enim in Bethleem; quomodo non sit sancta Virgo?","english":"CHAPTER XXX.\n\nAnother.\n\nThe prophet Habakkuk says: Lord, I have heard your report, and I feared. I considered your works, and I was afraid. You will be known in the midst of two animals: at the coming of the time you will be shown in it: when my soul has been troubled, in wrath you will remember mercy. God will come from Theman, and the Holy One from mount Pharan (Habakkuk 3:1). See how he will be known in the midst of two animals: for when he had been born of a woman, and had lived until the time of the precious cross; the grace of God, as blessed Paul says, through his own body tasted death for all (Hebrews 2:9). But since he was God by nature, he rose again unto eternal life. He therefore has been known, who for us endured the precious cross in the midst of two animals. For he himself says somewhere to the Jews: When you have lifted up the Son of man, then you will know that I am he (John 8:28). See also how, naming him God himself, he declares that he will come from Theman, and from mount Pharan (now Theman is interpreted as the South): for Christ appeared, not from the regions of the North, but from southern Judaea, in which Bethlehem also is. Since therefore he, who has been named Lord and God, has come from southern Judaea—for he was born in Bethlehem—how is the holy Virgin not?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"CAPUT XXXI.\n\nAliud.\n\nIn Genesi scriptum est: Subremansit autem Jacob solus, et luctabatur homo cum ipso usque ad mane: vidit autem quod non praevaleret ad ipsum, et tetigit latitudinem a femoris ejus, cum luctaretur cum eo, et dixit ei: Dimitte me, ascendit enim ortus. Ille autem dixit: Non te dimitto, nisi benedixeris mihi. Et post alia: Benedixit autem eum ibi, et vocavit nomen loci illius, faciem Dei: vidi enim, inquit, Deum facie ad faciem, et salvata est anima mea: ascendit autem sol, et transiit facies Dei; ipse autem titubabat femore suo (Gen. xxxii, 24). Mysticus quidem est Scripturarum sensus: subindicare enim videtur Judaeorum obluctationem, qua utebantur cum Christo [ Baluz. om. cum Christo], pene cum ipso luctantes; qui tamen superati sunt, et ipsi etiam impetraturi benedictionem ipsius, si per fidem ad eum novissimis temporibus se convertissent. Attamen ille certe [ Baluz. illud cerne: ] homo erat, qui luctabatur, et eum tamen Jacob Dei faciem nominabat; neque id solum, sed sciebat eum Deum esse secundum veritatem: Vidi enim, inquit, Deum facie ad faciem, et salvata est anima mea (Ibid. v. 30). Deus namque est natura Emmanuel. Dicitur autem etiam facies Dei. Nam est figura substantia Patris (Heb.","english":"CHAPTER XXXI.\n\nAnother.\n\nIt is written in Genesis: And Jacob was left alone, and a man wrestled with him until morning; and he saw that he could not prevail against him, and he touched the breadth of his thigh, while he wrestled with him, and he said to him: Let me go, for the dawn has risen. But he said: I will not let you go unless you bless me. And after other things: And he blessed him there, and he called the name of that place, the face of God: for I have seen, he says, God face to face, and my soul has been saved; and the sun rose, and the face of God passed by; but he was limping on his thigh (Gen. 32:24). The sense of the Scriptures is indeed mystical: for it seems to hint at the resistance of the Jews, which they employed against Christ, almost wrestling with him; who nevertheless were overcome, and they themselves also would obtain his blessing, if through faith they had turned to him in the last times. Yet certainly that man was the one who wrestled, and yet Jacob named him the face of God; nor was that all, but he knew that he was God in truth: For I have seen, he says, God face to face, and my soul has been saved (Ibid. v. 30). For God is by nature Emmanuel. But he is also called the face of God. For he is the figure of the substance of the Father (Heb.","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":62,"ref":"p62","source":"i, 3), et ita se vocabat apud Judaeos, cum diceret de Deo et Patre: Neque faciem ejus vidistis, et Verbum ejus non habetis in vobis manens, quia quem misit ille, kuic vos non creditis (Joan. v, 38).\n\nQuod vero Deus sil verus homo ille qui luctabatur cum Jacob, sacra iterum littera faciet fidem; dixit enim: Inquit Dominus ad Jacob: Surge, ascende in locum Bethleem, habita ibi, et fac ibi altare Deo, qui ap paruit tibi cum fugeres a facie fratris tui Esau ( Gen. xxiv, 1). Revertens enim ex Mesopotamia Dei jussu [Baluz. om. Dei jussu], et timens Esau, trajecit Jacob pueros et omnia vasa sua: Subremansit autem solus, et luctabatur homo cum eo (Gen. xxxii, 24).\n\nCAPUT XXXII.\n\nAliud.\n\nBeatus Daniel horribilem visionem nobis exponens: Videbam, inquit, in visione noctis, et ecce, cum nubibus coeli quasi filius hominis veniens, et usque ad Vetustum dierum pervenit, et in conspectum ejus adduxerunt eum, et ipsi datus est honor, et regnum: et omnes populi, tribus, et linguae ipsi servient: potestas ejus potestas in aeternum, quae non transgredietur, et regnum ejus non corrumpetur (Dan. vii, 13). Audis quemadmodum non hominem simpliciter se vidisse commemoret, ne unus ex nobis, et juxta nos Emmanuel esse credatur; sed quasi filium hominis; [a Cum enim Verbum natura sit Deus; in similitudine tamen hominum facium fuit, et inventum est habitu ut homo (Philipp.","english":"and thus He called Himself among the Jews, when He said of God and the Father: You have neither seen His face, nor do you have His word abiding in you, because the one whom He sent, Him you do not believe.\n\nBut that that man who wrestled with Jacob was truly God, the sacred Scripture will again make credible; for it said: The Lord said to Jacob: Arise, go up to the place of Bethel, dwell there, and make there an altar to God, who appeared to you when you fled from the face of your brother Esau. For returning from Mesopotamia at God's command, and fearing Esau, Jacob crossed over his children and all his vessels: but he remained alone, and a man wrestled with him.\n\nCHAPTER XXXII.\n\nAnother.\n\nThe blessed Daniel, setting forth for us a fearful vision, said: I was seeing in the vision of the night, and behold, one coming with the clouds of heaven as a son of man, and he came even to the Ancient of days, and they brought him into his sight, and to him was given honor and a kingdom: and all peoples, tribes, and tongues shall serve him: his power is power forever, which shall not pass away, and his kingdom shall not be corrupted. You hear how he recalls that he saw him not simply as a man, lest Emmanuel be believed to be one of us and according to us; but as a son of man; for since the Word is by nature God, yet He was made in the likeness of men, and was found in habit as a 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":63,"ref":"p63","source":"ii, 7), ut in eodem utrumque intelligatur, id est, neque homo nudus, neque Verbum absque humanitate et carne.] tamen ei principatum et honorem, quae semper habebat [Baluz. habeat], data esse commemorat: ait enim quod omnes populi, tribus, et linguae ipsi servient. Cum igitur etiam in humanitate positum unigenitum Dei Verbum servientem habeat creaturam, et Patris principatum et suum, pepererit autem secundum carnem ipsum sancta Virgo; quomodo non intelligitur?\n\nCAPUT XXXIII.\n\nDe Christi passione; et quod utile sit, quod secundum aliud et aliud de uno et eodem dicitur, nec dividimus in duo.\n\nSanctus Paulus salutarem passionem nobis exponit, ait namque: Nunc gratia Dei pro omnibus gustavit mortem (Heb. ii, 9); nec non etiam: Tradidi enim vobis imprimis, quod et accepi: quoniam Christus mortuus est pro peccatis nostris, secundum Scripturas: et quia sepulius est, et quia resurrexit tertia die (1 Cor. xv, 3). Ad hoc etiam sapientissimus Petrus: Christo, inquit, passo pro nobis carne ((I Pet. iv, 1). Cum unum igitur credimus Dominum nostrum Jesum Christum, id est, in humana forma conspectum, sive hominem factum juxta nos, Deum Verbum, quomodo et passionem ipsi deputemus, et impassibile tamen servemus, ut Deum?","english":"that in the same one both things are understood, that is, neither a bare man, nor the Word without humanity and flesh.] nevertheless he records that the principate and honor, which He always had, were given to Him; for he says that all peoples, tribes, and tongues shall serve Him. Since, therefore, the only-begotten Word of God, even when placed in humanity, has creation serving Him, and the principate of the Father and His own, and the holy Virgin bore Him according to the flesh; how is this not understood?\n\nCHAPTER XXXIII.\n\nOn the passion of Christ; and that it is useful that, according to one thing and another, it is said of one and the same, and we do not divide into two.\n\nSaint Paul sets forth for us the saving passion, for he says: Now by the grace of God He tasted death for all (Heb. 2:9); and also: For I delivered to you first of all what I also received: that Christ died for our sins, according to the Scriptures; and that He was buried, and that He rose again on the third day (1 Cor. 15:3). To this the most wise Peter also adds: Christ, he says, having suffered for us in the flesh (1 Pet. 4:1). Since, therefore, we believe in one Lord Jesus Christ, that is, the Word of God seen in human form, or made man according to us, how do we both attribute the passion to Him and yet keep Him impassible, as God?","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":64,"ref":"p64","source":"Ergo passio dispensationis erat, sua quidem ducente Deo Verbo ea, quae sunt propria carnis, propter inenarrabilem unitatem; manente vero extra passionem, quantum ad ipsius naturam pertinet: impassibilis enim Deus est. Neque id mirum, cum et ipsam hominis animam videamus, siquid corpus passura fuerit, extra passionem quidem manentem, quantum pertinet ad naturam; attamen non extra passionem esse intelligi, eo quod proprium sit corpus ipsius, quod patitur. Et licet incontigua sit, et simplex; tamen id quod patitur, non est alienum. Sic intelliges etiam de Christo omnium salvatore. Utar autem exemplis, quae, quasi per aenigma, nobis possint ostendere, quod communicarit quidem passioni Unigenitus, quantum pertineat ad familiaritatem corporis sui; manserit autem passionis expers, ut Deus.\n\nItaque Deus omnipotens prodigia sapientissimo Moysi jubebat efficere, ut crederet ei Israel, quod [Baluz. add. non] esset missus a Deo, et ut a violentia liberaretur; ait autem: Et accipies aquam de flumine, et effundes super terram, et erit aqua quam accipies a flumine, sanguis super terram (Exod. iv, 9). Inquimus, quod aqua quidem figura sit vitae, et quod sit per naturam vita filius ex Patre tamquam ex flumine exiens, ejusdem substantiae ratione; itaque omnia vivificat: Sed cum aquam, inquit, effuderis super terram, erit sanguis.","english":"Therefore the passion belonged to the dispensation, with God the Word Himself leading the things that are proper to the flesh, on account of the ineffable unity; while He remained outside passion, insofar as pertains to His own nature: for God is impassible. Nor is this surprising, since we see even the soul of man itself, if the body is about to suffer anything, remaining indeed outside passion, insofar as pertains to its nature; yet not being understood to be outside passion, because the body that suffers is its own. And although it is uncompounded and simple, nevertheless that which suffers is not alien to it. So you will understand also concerning Christ the Savior of all. But I shall use examples which can show us, as it were through a riddle, that the Only-begotten indeed shared in the passion, insofar as pertains to the familiarity of His body; but remained devoid of passion, as God.\n\nAnd so God almighty commanded the most wise Moses to perform prodigies, so that Israel might believe him, that he was sent by God, and that it might be freed from violence; and he said: And you shall take water from the river, and pour it upon the earth, and the water which you shall take from the river shall be blood upon the earth (Exod. 4:9). We say that water is a figure of life, and that the Son is by nature life, proceeding from the Father as from a river, by reason of the same substance; and so He gives life to all things: But when you have poured out the water, he says, upon the earth, it shall be blood.","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":65,"ref":"p65","source":"Verbum, cum factum est caro de terra, id est, quando a terra carnem sibi circumdedit, tunc in ea mortem nostrae similem dicitur passum, licet per naturam sit vita.\n\nCAPUT XXXIV.\n\nAliud.\n\nIn Levitico pollutum Deus [ Baluz. om. Deus] et immundum leprosum esse significat (Levit. xiii, et seq.), atque ita eum de castris ejici praecipit oportere; et si sanatus fuerit morbus, hoc eum pacto purgari. Et accipiens duos pullos mundos, et lignum cedrinum, et coccinum et hyssopum, et praecipiet sacerdos, et occidens pullum unum in vase fictili, in aqua viva, et pullum qui vivit accipiet, et lavabit illum in sanguine pulli occisi in aqua viva, et aspergat super eum qui purgatus est a lepra septies, et mundus erit. Reddit quidem nos mundos, et pollutionum sordes abluit, et carnalis concupiscentiae mortalitatem repellit sanguis pretiosissimus Christi, et purgatio baptismatis sacrosancti. Caeterum illud aspice: omittentes enim scriptorum vim examinare, quod mysterio expediat, in praesentia memorabimus. Pullis duobus comparatur Christus, non quod duo sint filii, sed quod unus potius ex duobus, divinitate et humanitate in unitatem collatis. Mundi autem pulli: neque enim fecit peccatum Deus noster Jesus Christus; sed erat Verbum sanctum, et divinitatis, et humanitatis ratione [Baluz. om. ratione].","english":"The Word, when it was made flesh from the earth—that is, when from the earth He wrapped flesh around Himself—is then said to have suffered in it a death like ours, although by nature He is life.\n\nCHAPTER XXXIV.\n\nAnother.\n\nIn Leviticus God signifies that the leper is polluted and unclean, and accordingly commands that he must be cast out of the camp; and if the disease has been healed, that he be purified in this manner. And taking two clean birds, and cedar wood, and scarlet, and hyssop, the priest shall give orders, and killing one bird in an earthen vessel over living water, he shall take the bird that lives, and wash it in the blood of the bird that was killed over living water, and sprinkle it seven times upon him who is being purified from leprosy, and he shall be clean. The most precious blood of Christ, and the purification of the sacred baptism, do indeed make us clean, and wash away the filth of pollutions, and drive off the mortality of carnal desire. But observe this: for, omitting to examine the force of the writers, we shall in the present recall what is expedient for the mystery. Christ is compared to two birds, not because there are two sons, but because there is rather one from two, divinity and humanity having been brought together into unity. But the birds are clean: for our God Jesus Christ did not commit sin; but He was the holy Word, both by reason of divinity and by reason of humanity.","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 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":66,"ref":"p66","source":"Volucribus vero comparatur, quod quasi in sublimi sit supra terram, et e coelo desuper: e coelo enim homo est Christus, licet carnem sancta Virgo pepererit; eo modo igitur desuper et de coelo. Deus enim Verbum, quod est desuper et ex Patre, carnem ex Virgine sancta accipiens, et eam suam propriamque existimans, tamquam si eam desuper et de coelo detulisset, dicebat: Nemo ascendit in coelum, nisi qui de coelo descendit filius hominis, qui est in coelo (Joan. iii, 13). Ea enim quae sua sunt, propriae carni semper attribuit; adunatum vero semel, jam cum ipsa unum scilicet aestimatur.\n\nCaeterum vide, occiso uno pullo, lavari quidem alterum ejus sanguine, tamen non emori; et quid hoc sit? Vivebat Verbum, licet sua caro fuisset emortua, et communem passionem esse dicebat, propter adunationem et familiaritatem quam habebat cum carne. Igitur ipsum quidem vivit, ut Deus; corpus vero tamquam proprium faciebat, et sic in se familiariter accipiebat corporis passiones, cum ipsum nihil in natura propria pateretur. Prodest igitur et necessarium est, si in uno Christo id accipiamus quod secundum aliud et aliud de uno eodemque constituatur, et quod in duo dividi non permittatur, licet diversa inter se, et minime convenientia, actu esse dicantur.","english":"He is compared to birds, because He is, as it were, on high above the earth, and from heaven above; for Christ is man from heaven, although the holy Virgin bore His flesh; in this way, then, He is from above and from heaven. For God the Word, who is from above and from the Father, taking flesh from the holy Virgin, and reckoning it as His own and proper, as though He had brought it down from above and from heaven, said: No one has ascended into heaven except the one who descended from heaven, the Son of Man, who is in heaven (John 3:13). For He always attributed the things that are His own to His own flesh; but once united, it is now reckoned as one with it.\n\nFurthermore, observe: when one bird is killed, the other is indeed washed in its blood, yet does not die; and what does this mean? The Word was alive, although His flesh had died, and He called the passion common, because of the union and intimacy He had with the flesh. Therefore He Himself indeed lives, as God; but He made the body as His own, and so in Himself He intimately received the sufferings of the body, while He Himself suffered nothing in His own nature. It is therefore beneficial and necessary that in the one Christ we accept what is established from one and the same person according to one thing and another, and that it not be permitted to be divided into two, although the things that are said to exist in act are different from one another and least in agreement.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Est autem tale quod dico. Natum esse secundum carnem ex muliere Deum dicimus Verbum, quamvis omnibus ipsum [Baluz. ipse] praebeat nasci, et ad nativitatem, quae nondum nata sunt, vocet. Secundum aliud et aliud [Baluz. om. et aliud] natum est, eo quod homo nostri similis intelligatur; vocat autem ad nativitatem omnia, eo quod natura sit Deus.\n\nScriptum est etiam de ipso: Puer proficiebat, et confortabatur, et implebatur sapientia et gratia (Luc. ii, 52). Cum natura sit perfectum, ut Deus, et ex sua plenitudine spiritalia sanctis impertiat; cum ipsum sit sapientiae dator et gratiae, quomodo proficit puer, et sapientia impletur et gratia? Secundum aliud et aliud: cum sit enim ipse idem homo simul et Deus, propter unitatem quidem, propria dicit [Baluz. ducit] humana; est autem perfectus, et sapientiae et gratiae dator, ut Deus.\n\nNuncupatus est etiam et primogenitus, et unigenitus; sed si quis vim ipsam scrutari voluerit dictionum, primogenitus est, qui inter fratres plurimos primogenitus; unigenitus vero, ut unigenitus, non jam primogenitus, nec inter plurimos fratres. At est ipse, et hoc, et illud; quomodo ergo? Secundum aliud et aliud: primogenitus enim, ut inter plurimos fratres, propter humanitatem; unigenitus porro idem, ut solus ex solo Patre natus, et ut Deus.","english":"But what I say is this. We say that the Word of God was born according to the flesh from a woman, although He gives birth to all things and calls to birth things not yet born. He is born in one respect and another, because He is understood to be a man like us; but He calls all things to birth, because He is God by nature.\n\nIt is also written of Him: The child grew and was strengthened, and was filled with wisdom and grace (Luke 2:52). Since He is perfect by nature as God, and from His own fullness imparts spiritual things to the saints; since He Himself is the giver of wisdom and grace, how does the child grow and become filled with wisdom and grace? In one respect and another: since He Himself is the same man and at the same time God, on account of the unity He speaks of what is properly human as His own; yet He is perfect, and the giver of wisdom and grace, as God.\n\nHe is also called both firstborn and only-begotten; but if anyone wishes to examine the very force of the terms, the firstborn is he who is firstborn among many brothers; the only-begotten, however, as only-begotten, is no longer firstborn, nor among many brothers. Yet He is both this and that; how then? In one respect and another: firstborn, as among many brothers, on account of His humanity; only-begotten, however, the same, as alone begotten of the Father alone, and as God.","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":68,"ref":"p68","source":"Sanctificatus fuisse dicitur per Spiritum, cum ipse sanctificare soleat accedentes; baptizatus secundum carnem, qui in sancto Spiritu baptizabat. Quomodo igitur idem, et sanctificat et sanctificatur; baptizat et baptizatur? Secundum aliud et aliud: sanctificatur enim humane, sicut etiam baptizatur; sanctificat autem divine, et baptizat in Spiritu sancto.\n\nCum ipse suscitet mortuos, resurrexit a mortuis, et cum sit per naturam vita, vivificari dicitur; hoc quonam modo? Secundum aliud nempe et aliud: ipse enim resurrexit quidem a mortuis, et vivificari dicitur secundum carnem; vivificat autem et suscitat a mortuis, utpote Deus. Patitur, et non patitur, secundum aliud et aliud: patitur quidem humane carne, eo quod homo sit; impassibilis autem divine manet, ut Deus.\n\nAdoravit ipse nobiscum: Vos enim, inquit, adoratis quod nescitis; nos adoramus quod scimus (Joan. iv, 22); et est etiam adorandus: Flectitur enim ipsi omne genu (Philip. ii, 10). Hoc quoque secundum aliud et aliud. Adorat enim, quia naturam assumpsit, quae debeat adorare; adoratur autem porro idem, quasi major adorante natura, eo quod intelligitur Deus.","english":"He is said to have been sanctified through the Spirit, although He Himself customarily sanctifies those who draw near; baptized according to the flesh, He who was baptizing in the Holy Spirit. How then is the same one both sanctifying and sanctified, baptizing and baptized? According to one respect and another: for He is sanctified humanly, just as He is also baptized; but He sanctifies divinely, and baptizes in the Holy Spirit.\n\nSince He Himself raises the dead, He rose from the dead, and since He is life by nature, He is said to be made alive; in what way is this? According to one respect and another, surely: for He Himself indeed rose from the dead, and He is said to be made alive according to the flesh; but He gives life and raises from the dead, as being God. He suffers, and does not suffer, according to one respect and another: He suffers humanly in the flesh, because He is man; but He remains impassible divinely, as God.\n\nHe Himself adored with us: For you, He says, adore what you do not know; we adore what we know (John 4:22); and He is also to be adored: For every knee is bent to Him (Philippians 2:10). This too is according to one respect and another. For He adores, because He assumed a nature that ought to adore; but the same one is further adored, as being a nature greater than the one adoring, because He is understood to be God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Adoratione vero non est dividendum in hominem seorsus, et seorsus in Deum; neque vero tamquam Deo conjunctum aequalitate dignitatis, divisis substantiis, cum ipso adorari dicimus hominem (id enim extremae impietatis plenissimum est): sed unum adorandum hominem factum, et incarnatum Dei Verbum; ita tamen, ut credamus corpus ei adunatum animam juxta nos habuisse rationabilem. Neque enim Deus omnipotens duos primogenitos praecepit oportere, tam a nobis quam a sanctis angelis, adorari. Unus est enim, qui est introductus in orbem terrarum (Heb. i, 6); et si introductionis modum curiosius perscrutemur, carnalis dispensationis mysterium inveniemus. Introductus est autem in orbem terrarum, tunc cum factus est homo, licet natura sua distare ab orbe longissime videatur, et in divinitatis eminentia vere esse credatur: alius est enim praeter elementa creator ipsorum. Ergo super ea, quae ipse condidit, secundum naturam est, quod natura sit Deus. Unus tamen, ut ante dixi, adorandus est, etiam tunc cum in multis fuerit fratribus: tunc enim propterea dictus est primogenitus.","english":"But in adoration He is not to be divided separately into man and separately into God; nor, as though He were joined to God by equality of dignity with the substances divided, do we say that the man is adored together with Him (for that is most full of extreme impiety); but we adore one man who was made, and the Word of God incarnate; in such a way, however, that we believe the body united to Him had, according to us, a rational soul. For God Almighty did not command that two firstborn should be adored, whether by us or by the holy angels. For there is one who was brought into the world (Heb. 1:6); and if we examine more curiously the manner of his introduction, we shall find the mystery of the carnal dispensation. But he was brought into the world then, when he was made man, although by his nature he seems to be very far distant from the world, and is truly believed to be in the eminence of divinity: for he is another besides the elements, the creator of them. Therefore he is above those things which he himself created according to nature, because by nature he is God. Yet one, as I said before, is to be adored, even then when he was among many brethren: for on that account he was then called firstborn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Unum Filium adoravit caecus a nativitate sua, cum praecipuo mirabilique modo sanatus est. Nam cum invenisset cum in templo Jesus, dixit: Tu credis in Filium Dei? Ille autem dixit: Quis est, Domine, ut credam in eum (Joan. ix, 38)? Christus vero ei seipsum cum corpore demonstrans, aiebat: Et vidisti quidem eum, et qui loquitur tecum, ipse est (Ibid. 37). Vides quod singulari numero utatur, non permittens Deum et hominem seorsus intelligi; immo vero et siquis hominem nominaverit Emmanuel, minime quidem communem hominem significaverit; sed Dei Verbum adunatum nostrae naturae. Hunc sicut unum, hominem adoravere beati discipuli, cum cum videntes miris modis inter aquas ambulare, adoravere, dicentes: Vere Dei Filius es (Matth. xiv, 35).\n\nSi vero hominem cum Deo coadorari dixerimus, divisionem spatiosissimam inducemus: enim semper (quod est Latine, cum), nisi in significatione unitatis, quae est per compositionem, ponatur, duo omnino coget intelligi. Quemadmodum enim nemo sibi convenire dicatur, neque concoenare, aut coadorare, aut coambulare; duarum enim personarum significationem inducit praepositio verbo praeposita: ita etiam siquis coadorari hominem cum Deo dixerit, duos plane filios dicit, et a sese disjunctos; unitatis enim ratio, si in sola dignitatis aequalitate, sive auctoritatis intelligatur, non esse vera convincitur, idque a nobis jam pluribus ante probatum est.","english":"The blind man from birth adored the one Son when he was healed in a singular and wondrous way. For when Jesus found him in the temple, He said: Do you believe in the Son of God? But he said: Who is he, Lord, that I may believe in him (John 9:38)? But Christ, showing Himself to him with His body, said: And you have seen him indeed, and he who speaks with you, he it is (Ibid. 37). You see that He uses the singular number, not permitting God and man to be understood separately; indeed, even if someone has named the man Emmanuel, he has by no means signified a common man, but the Word of God united to our nature. Him the blessed disciples adored as one man, when, seeing Him walk among the waters in wondrous ways, they adored, saying: Truly you are the Son of God (Matthew 14:35).\n\nBut if we say that the man is adored together with God, we shall introduce a very wide division; for \"with\" (which in Latin is cum), unless it is placed in the meaning of unity, which is by composition, will compel two to be understood altogether. For just as no one is said to come together with himself, nor to dine together, or to adore together, or to walk together; for the preposition placed before the verb introduces the meaning of two persons: so also if anyone says that the man is adored together with God, he plainly says there are two sons, and separated from each other; for the principle of unity, if it is understood in the mere equality of dignity or of authority, is shown not to be true, and this has already been proved by us in many passages before.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"CAPUT XXXV.\n\nAdversus illos aui aiunt, quod sola relatione Deum Verbum deceaut humana.\n\nGarriunt nonnulli de carnali dispensatione Unigeniti, et venerabile, ac magnum, el supernis spiritibus amabilissimum mysterium, per quod etiam salvati sumus, ad sensus fragiles deferentes, decus contaminant pulchritudinemque veritatis; cum eos oporteat, non siquid iosis recte habere videatur, roborare conari; sed inspicere magis, subtili acutoque mentis oculo, sacrarum propositum litterarum, atque rectum ita iter ingredi, sectantes ea quae Patres sanctissimi examinarunt, qui sancti Spiritus illuminationibus eruditi, sanxere nobis symbolum fidei, ipsum dicentes, quod ex Patris substantia inaestimabiliter natum est, Deum Verbum, per quod omnia facta sunt, quae in coelo, et quae in terra; propter nos homines, et nostrae salutis causa descendisse, [Baluz. add. carnem factum] hominem facium, passumque, ascendisse in coelum, venturum post [Baluz. per] tempora judicare vivos et mortuos.","english":"CHAPTER XXXV.\n\nAgainst those who say that God the Word deceived humans by mere appearance.\n\nSome prattle about the carnal dispensation of the Only-Begotten, and, bringing down to feeble senses the venerable and great mystery, most beloved of the heavenly spirits, through which we also have been saved, they contaminate the beauty and splendor of the truth; whereas they ought not, if anything seems to them to be rightly held, to try to strengthen it, but rather to examine with the subtle and sharp eye of the mind the purpose of the sacred Scriptures, and so to enter the right path, following those things which the most holy Fathers examined, who, instructed by the illuminations of the Holy Spirit, established for us the symbol of faith, saying that He who was ineffably born from the substance of the Father, God the Word, through whom all things were made, both in heaven and on earth, for us men and for the sake of our salvation descended, was made man, suffered, and ascended into heaven, and will come after the times to judge the living and the dead.","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":72,"ref":"p72","source":"Verum nonnulli sunt, doctos se esse scientesque opinati, et supercilio, et tumore sufllati, qui si haec verba audierint, derident; et ea quae tam recte sunt dicta, deliramenta magis existimant: cum praesertim credamus illuminatione Spiritus sancti patuisse sanctis Patribus scientiam veritatis. At illi, tamquam si soli possint meliora sentire, non ipsum existimant, unigenitum Dei Filium, qui est ex substantia ejus, Deum Verbum passum esse sua carne pro nobis humane, licet eo quod Deus intelligitur, in sua natura habeat, ut pati non possit; hominem autem seorsus et separatim eum ponentes, qui est ex sancta Virgine procreatus. Deinde ei, quantum ipsis videtur, modum gloriae tribuentes, adunatum fuisse dicunt Verbo Dei Patris; et rationem adunationis exponentes, donatam esse ipsi dicunt a Deo aequalitatem dignitatis, sive auctoritatis, et ut simili appellatione, et Christus, et Filius dicatur, et Dominus. Sin vero etiam passus esse aliquid dicatur homo, qui ab ipsis excogitatur, oportere aiunt, in ipsum Deum Verbum referri, eo quod conjunctum sit ipsi aequalitate dignitatis, cum, naturis divisis, unusquisque id sit, quod est.","english":"But there are some who, thinking themselves learned and knowledgeable, puffed up with arrogance and swelling, who, if they hear these words, mock them; and what has been so rightly said they consider rather to be nonsense—especially since we believe that the knowledge of the truth lay open to the holy Fathers by the illumination of the Holy Spirit. But they, as though they alone could think better things, do not think that the Only-Begotten Son of God himself, who is of his substance, God the Word, suffered in his own flesh for us in a human manner, although insofar as he is understood to be God, it is in his nature that he cannot suffer; but they set apart and separately posit the man who was begotten of the holy Virgin. Then, assigning to him, as seems right to them, a measure of glory, they say that he was united to the Word of God the Father; and explaining the manner of the union, they say that equality of dignity or authority was given to him by God, and that by a similar appellation he is called both Christ and Son and Lord. But if even that man, whom they devise, is said to have suffered anything, they assert that it must be referred to God the Word himself, because he is conjoined to him by equality of dignity, since, with the natures divided, each one is what it is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Explanabo autem vim sententiarum, quantum ipse valuero, sacrarum litterarum exempla proponens. Esuriit Christus, itinere fatigatus est, dormivit, ingressus est in naviculam, pulsatus est a ministris verberibus, a Pilato flagellatus est, sputamina militum excepit, qui lancea latus pungentes, acetum mixtum felle ori ejus obtulerunt; gustavit autem et mortem, crucem passus, et alia convicia Judaeorum. Haec omnia homini quidem contigisse commemorant; referri vero in Filii veri personam. At nos credimus, sicut in unum Deum Patrem, omnipotentem, omnium visibilium et invisibilium factorem; ita etiam in unum Dominum Jesum Christum, Filium ejus. Dividere vero seorsus in hominem Emmanuel, et seorsus in Verbum, recusamus. Scientes autem quod factum sit juxta nos Verbum homo, vere ipsum eumdemque dicimus Deum de Deo; humane vero hominem juxta nos ex muliere. Affirmamus autem porro propter familiaritatem, carnis quidem eum infirmitates fuisse perpessum; servasse vero naturae suae impassibilitatem, eo quod non homo erat solum, sed idem etiam Deus natura; et quemadmodum proprium erat corpus ipsius, ita etiam naturales corporis, et inculpabiles passiones, necnon etiam ea quae ei illata sunt, petulantia nonnullorum.","english":"I will explain the force of these statements, as far as I am able, setting forth examples from the sacred Scriptures. Christ hungered, was wearied by the journey, slept, entered into the boat, was struck with blows by the servants, was scourged by Pilate, received the spittle of the soldiers, who, piercing his side with a lance, offered him vinegar mixed with gall at his mouth; he also tasted death, suffering the cross, and other insults of the Jews. They record that all these things happened to a man; but they are referred to the person of the true Son. But we believe, just as in one God the Father, almighty, maker of all things visible and invisible, so also in one Lord Jesus Christ, his Son. But we refuse to divide Emmanuel separately into a man, and separately into the Word. Knowing, moreover, that the Word was made man according to us, we truly say that the same is God of God; and humanly, a man according to us from a woman. We affirm further that, because of his familiarity, he indeed endured the infirmities of the flesh; but that he preserved the impassibility of his own nature, in that he was not only a man, but the same was also God by nature; and just as his body was his own, so also were the natural and blameless passions of the body, and also the things that were inflicted upon him by the insolence of certain people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Patiebatur autem impassibiliter, quia non idcirco se humiliavit, ut esset tantum similis nostri; sed quia, ut ante dixi, id natura suae, uti sit omnibus superior, reservarat. At si diceremus, quod per conversionem vel commutationem naturae suae in naturam transierit carnis, necesse erat omnibus modis nos, invitos etiam, confiteri, arcanam divinamque naturam fuisse passibilem. Sin autem, licet juxta nos homo sit factus, manserit immutatus [Baluz. incommutatus], est enim proprium coelesti naturae, ut pati non possit; deinde per adunationem ipsius factum fuerit corpus passibile: oportet ut patiatur, corpore patiente, eo quod corpus ipsius fuisse dicitur proprium; manet vero ipse impassibilis, eo quod ipsius est proprium ut pati non possit.\n\nQuod si glorificatus est Emmanuel per passionem, ut ipse dixit, cum pro nobis pretiosam crucem esset passurus: Nunc glorificatus est filius hominis (Joan. xxxi, 31); cur, passionis gloriam homini tribuentes solam habenti conjunctionem cum eo in aequalitate dignitatis, non erubescunt? Nam, sicut ipsi existimant, conjunxit sibi secundum voluntatem Patris et complacitum hominem simpliciter, et eum suae gloriae parem effecit, et concessit, ut simili appellatione Christus, et Filius, et Deus nominatus sit, et Dominus.","english":"He suffered impassibly, because he did not humble himself for the reason that he should be only like us; but because, as I said before, it was the property of his nature that he should be superior to all things, he had reserved this. But if we were to say that through conversion or change of his nature he passed over into the nature of the flesh, it would be necessary for us in every way, even against our will, to confess that the secret and divine nature was passible. But if, although he was made man according to us, he remained unchanged—for it is proper to the heavenly nature that it cannot suffer—and then through the union with him his body was made passible: it is necessary that he suffer, with the body suffering, because his body is said to have been his own; but he himself remains impassible, because it is proper to him that he cannot suffer.\n\nBut if Emmanuel was glorified through the passion, as he himself said, when he was about to suffer the precious cross for us: Now is the Son of man glorified; why, when they attribute the glory of the passion to the man who has only a conjunction with him in equality of dignity, are they not ashamed? For, as they themselves think, he joined to himself according to the will and good pleasure of the Father a man simply, and made him equal to his own glory, and granted that by a similar appellation he should be named Christ, and Son, and God, and Lord.","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":75,"ref":"p75","source":"Ergo neque incarnatum est vere Verbum, nec prorsus homo est factum. An forte, etiam falsos mendacesque dicere doctores sanctos mundi totius, nullum pariat detrimentum? Aut enim dicant, immo magis procedant in medium probaturi, quod qui conjunctionis ab ipsis inducitur modus, incarnationis habeat vim, et id sit, Verbum esse hominem factum. Aut si ea non ita habere existimant, quare conjunctionis nobis inconjunctae modum excogitant, veritate neglecta? cum deceat eos dicere, humanitati nostrae adunatum fuisse Dei Verbum et Patris: ita enim carne quidem propria intelligetur [Baluz. intelligatur] passus humana. Quantum vero pertinet ad divinitatis naturam, molestiae omnis expers, ut Deus.\n\nQuod vero relationem nominantes, quae nescio quomodo ab ipsis reperta est, gloriae detrahant Emmanuelis; quodque eum vix unum sanctorum efficiant prophetarum; et quod inter mensuras constituant plurimorum, in eoque procul dubio capiantur, probabo porro, divinae Scripturae ponens exempla.","english":"Therefore neither has the Word truly become incarnate, nor has he at all become man. Or perhaps they think that for the holy teachers of the whole world to speak falsely and deceptively brings no harm? For either let them say—or rather, let them come forward to prove—that the mode of conjunction introduced by them has the force of incarnation, and that this is what it means for the Word to have become man. Or if they judge that these things are not so, why do they devise for us a mode of conjunction that is no conjunction, neglecting the truth? When it befits them to say that the Word of God and of the Father was united to our humanity; for in this way he will be understood to have suffered in his own flesh as a man. But as far as pertains to the nature of the divinity, he is free from all distress, as God.\n\nBut that, in naming a \"relation,\" which I know not how they have discovered, they detract from the glory of Emmanuel; and that they make him scarcely one of the holy prophets; and that they rank him among the measures of the many, and in this are undoubtedly caught out—I shall prove further, setting forth examples from divine Scripture.","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":76,"ref":"p76","source":"Murmurabat aliquando in deserto adversas Moysen et Aaron populus Israel, dicens: Utinam mortui essemus, percussi a Domino in AEgypto, cum sedebamus ad ollas carnium, et edebamus usque ad satietatem (Exod. xvi, 3). Dicit deinde sapientissimus Moyses (erat enim consequens tam temere impatientes confutare): Nos autem quid sumus? Neque enim adversus nos est murmuratio vestra, sed adversus Deum (Ibid. 7). Regnabat enim per illa tempora, etiam Deus omnipotens, per sanctos prophetas, in populo Israel.\n\nJudaei [Baluz. Illi] autem in hoc etiam pusillanimes, accedebant ad divinum Samuel, dicentes: Ecce tu senuisti, et filii tui non ambulant in viis tuis, et nunc constitue superinos regem, qui judicet nos, sicut coeterae habent gentes (I Reg. viii, 5). Moleste id quidem nimis ferebat propheta. Ait autem Deus omnipotens: Audi vocem populi, sicut locutus est ad te; quia non te spreverunt, sed me spreverunt, ut non regnem super eos (Ibid. v. 7).","english":"At one time in the desert the people of Israel murmured against Moses and Aaron, saying: Would that we had died, struck by the Lord in Egypt, when we sat at the pots of meat and ate until we were satisfied (Exod. 16:3). Then the most wise Moses says (for it followed that he should refute such rashly impatient people): But what are we? For your murmuring is not against us, but against God (Ibid. 7). For in those times God almighty also reigned through the holy prophets among the people of Israel.\n\nBut the Jews, fainthearted in this matter as well, came to the divine Samuel, saying: Behold, you have grown old, and your sons do not walk in your ways; now therefore set a king over us to judge us, as all the other nations have (1 Sam. 8:5). The prophet indeed took this very grievously. But God almighty said: Hear the voice of the people, as they have spoken to you; for they have not rejected you, but they have rejected me, that I should not reign over them (Ibid. v. 7).","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":77,"ref":"p77","source":"Dixit autem alicubi etiam Christus sanctis apostolis: Qui recipit vos, me recipit (Luc. ix, 48). Necnon etiam misericordes pro tribunali suo allocuturum se pollicetur: Venite, benedicti Patris mei, percipite paratum vobis regnum a constitutione mund i (Matth. xxv, 31). Probitatis vero ipsorum mores familiariter agnoscens de iis, quibus bene consultum fuerat ab ipsis: Quamdiu feceritis, inquit, uni horum minimorum, mihi fecistis (Ibid. v. 40).\n\nEcce, in his relationis modus qualis sit, cognoscitur evidenter. Murmurabat adversus Moysen et Aaron populus Israel, et res quidem habebat relationem in Deum; erant tamen homines Moyses et Aaron similes nostri. Eodem pacto etiam in aliis intelliges, quorum nuper fecimus mentionem: sed erant quidem, ut ante dixi, sancti et admirabiles homines, homines tamen similes nostri. Eone igitur modo etiam homo Deo Verbo conjunctus, sicut illi aiunt, relationem in id suarum habeat passionum? Et quomodo jam non sit homo communis, et seorsus, et aliud nihil? Ergo non est vere Deus Emmanuel, non unigenitus filius, non Deus secundum naturam.","english":"But Christ also said somewhere to the holy apostles: Whoever receives you receives me (Luke 9:48). And moreover he promises that he will address the merciful at his tribunal: Come, blessed of my Father, receive the kingdom prepared for you from the foundation of the world (Matt. 25:31). But intimately acknowledging the ways of their goodness in those who had been well cared for by them, he says: As long as you did it to one of these least of mine, you did it to me (Ibid. v. 40).\n\nBehold, in these words the manner of relation is clearly recognized. The people of Israel murmured against Moses and Aaron, and the matter indeed had a relation to God; yet Moses and Aaron were men like ourselves. In the same way you will understand also in the others whom we recently mentioned: but they were indeed, as I said before, holy and admirable men, yet men like ourselves. Is it therefore in this way also that the man united to God the Word, as they claim, has a relation to him in his passions? And how is he no longer a common man, and separate, and nothing else besides? Therefore Emmanuel is not truly God, not the only-begotten Son, not God by nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Deinde quam ob causam nemo aliorum a Deo Verbo honoratus est aequalitate dignitatis, sive auctoritatis? Solum autem hunc paria omnia sortitum fuisse contendunt; maxime cum Deus salvator omnium, non judicet ad personam, sed justum judicium, sicut ipse commemorat. Quare ergo considet solus? Quomodo veniet judex, obsequentibus angelis? Quare autem solus tam a nobis quam a supernis spiritibus adoratur? Sed valde, inquit: te enim quoque id agere invenimus; passum enim ipsum confiteris, quatenus ei carnis attribuis passiones, licet impassibilem serves ut Deum. At nos, vir optime, cum prius adunaverimus Verbum et hominem, carni quidem passiones tribuimus, impassibilem vero ut Deum servavimus. Nam licet factus sit similis nostri, attamen scire debemus coelestium dignitatum et divinae ejus eminentiae majestatem.\n\nPraemissa igitur unitate ea, quasi aliquo fundamento fidei praejacto, carne passum esse confitemur; mansisse vero extra passiones, quippe cum in se habeat, ut pati non possit: sin vero in parte ponamus Deum et hominem, naturas a sese dividentes, et secundum solam relationem dicamus Verbum sua duxisse ea, quae corpori contigerunt, Moysis nempe et Aaron modum habet is, qui est ex sacra Virgine procreatus Emmanuel, quod est interpretatum, nobiscum Deus.","english":"Next, for what reason has no one else been honored by God the Word with equality of dignity or authority? But they contend that this one alone obtained all things equally; especially since God, the Savior of all, does not judge by appearance, but with just judgment, as he himself recalls. Why then does he sit alone? How will he come as judge, with angels attending? Why is he alone adored both by us and by the spirits above? But greatly so, he says: for we find that you too do this; for you confess that he himself suffered, inasmuch as you attribute the sufferings of the flesh to him, although you preserve him impassible as God. But we, excellent sir, having first united the Word and the man, attribute sufferings to the flesh, but have preserved him impassible as God. For although he was made like us, nevertheless we ought to know the majesty of the heavenly dignities and of his divine eminence.\n\nTherefore, with that unity first established, as a kind of foundation of faith laid down beforehand, we confess that he suffered in the flesh; but that he remained outside of sufferings, inasmuch as he has it in himself that he cannot suffer. But if we set God and man apart, dividing the natures from one another, and say that the Word, by relation only, led those things which happened to the body, then he who was born of the sacred Virgin, Emmanuel, which is interpreted, God with us, holds the manner of Moses and Aaron.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Ergo etsi per prophetas sanctos dicat: Dorsum meum posui in flagella; maxillas autem meas in palmas; faciem meam autem non averti a confusione sputorum (Isai. l, 6). Porro: Infoderunt manus meas et pedes meos, dinumeraverunt omnia ossa mea (Psal. xxi, 18). Et porro: Dedere in cibum meum hyssopum, et in sitim meam obtulerunt mihi acetum. Ipsi omnia haec Unigenito attribuimus, quae pro nobis dispensatorie carne passus est, secundum Scripturas: Vibice enim ejus nos sanati sumus, et ipse infirmatus est propter peccata nostra (Ps. lxviii, 22). Impassibilem vero eum natura esse cognoscimus: nam si, ut dudum dixi, idem homo est simul et Deus, sunt certe humanitatis ejus passiones, Dei porro proprium, ut impassibilis intelligatur.\n\nHaec ita sentientes servabimus pietatem, et per rectas cogitationes euntes et sensus, ad coelestis vocationis palmam perveniemus in Christo, per quem, et cum quo, Deo et Patri gloria cum Spiritu sancto in saecula saeculorum. Amen.","english":"Therefore, even if through the holy prophets he says: I gave my back to the scourges, and my cheeks to the palms; and I did not turn my face away from the shame of spittings. Further: They dug into my hands and my feet, they numbered all my bones. And further: They gave hyssop for my food, and for my thirst they offered me vinegar. All these things we attribute to the Only-begotten himself, which for our sake he suffered in the flesh by dispensation, according to the Scriptures: for by his bruises we are healed, and he himself was made weak for our sins. But we know that he is by nature impassible; for if, as I said a little while ago, the same one is at once both man and God, certainly the passions belong to his humanity, while it is proper to God that he be understood as impassible.\n\nThinking these things thus, we will preserve piety, and walking through right thoughts and senses, we will come to the prize of the heavenly calling in Christ, through whom, and with whom, be glory to God and the Father with the Holy Spirit for ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}