knows him to be hungry and thirsty bodily. but divinely feeding five thousand from five loaves and knows him lying in a tomb as a human body, but being raised as the body of God by the Word himself. 52 From the same letter. The savior has said: “I am the vine, you are the branches, the Father is the vinedresser.” For we are kinsmen of the Lord according to the body and for this reason he said: “I will declare your name to my brothers.” and just as the branches are of the same substance as the vine and from it, so we, having bodies of the same nature as the body of the Lord, receive from his fullness, and we have that as a root unto resurrection and unto salvation. And the Father is called the vinedresser; for he himself worked the vine, which is the Lord’s body, through the Word. 53 From the same apology. For since the Lord is called a vine, there must also be a vinedresser, and since he prays, there must be one who hears, and since he asks, there must be one who gives. Such things rather more easily demonstrate the madness of the Sabellians, that one is he who prays, another he who hears, and one is the vine and another the vinedresser. For as many sayings as are spoken as though alienating the son from the father, these are spoken concerning him on account of the flesh, which he wore for our sakes. For created things are by nature alien to God. 59 he refused he desired g 63 word wordG; high priest high priest G67 glory glory G 78 Salomon Solomon G79 From the same Saint Athanasius, from the homily on Golgotha, whose beginning is: The saying that was read is from the Gospel. An apostolic word proclaims: for this reason he is also crucified, that he might redeem the curse and we might inherit the blessing. While suffering himself he was harmed in no way but rather bestowed grace and in dying he did not remain dead, but rather also made the dead alive. And being slain he did not perish, but by the blood of the slaughter he simply redeemed all and himself remained impassible. But how this happened, if anyone should ask, let him hear. A conjunction of two things happened in the same. And I speak of things not equal, but also having no comparison in any respect. For mortal was intertwined with immortal and a corruptible body had come together with the incorruptible Word. And the mortal did not harm the immortal. For it was impassible, but rather remained impassible and it by the overcoming of death. For those that prevail are always masters of those that are prevailed upon. Indeed, through the immortal Word that was with him, death also was paradoxically destroyed in him as stubble is destroyed by fire. And the Word, being incorruptible, rather benefits the corruptible by being with it. For darkness is illuminated by light and the lesser is blessed by the greater. 82 From the discourse concerning faith, of which the beginning is: Having sufficiently discussed a few things from many before this. And just as, if a great king enters a great city and dwells in one of the houses in it, such a city is by all means deemed worthy of much honor, and no longer does any enemy or robber attacking it destroy it, but rather it is deemed worthy of all care because the king dwelt in one of its houses. So also it has happened in the case of the savior of all. For when he came to our region and dwelt in one of like bodies henceforth every plot against men has ceased and the corruption of death which formerly prevailed against them has been destroyed. 83 From the same Saint Athanasius, from the same discourse. For the Word of God was not enclosed in the body. Nor was he in the body, but not elsewhere. Nor did he move that, while the universe was emptied of his operation and providence; but what is most paradoxical, being the Word. he was not contained by anything, but rather he himself contained all things. And just as being in all of creation

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πεινῶντα μὲν καὶ διψῶντα οἶδε σωματικῶς. θεϊκῶς δὲ χορτάζοντα ἀπὸ πέντε ἄρτων πεντακισχιλίους καὶ κείμενον μὲν ἐν μνημείῳ οἶδε σῶμα ἀνθρώπινον, ἐγειρόμενον δὲ ὡς θεοῦ σῶμα παρ' αὐτοῦ τοῦ λόγου. 52 Ἐκ τῆς αὐτῆς ἐπιστολῆς. Εἴρηκεν ὁ σωτήρ· «ἐγὼ ἡ ἄμπελος, ὑμεῖς τὰ κλήματα, ὁ πατὴρ ὁ γεωργός.» ἡμεῖς γὰρ τοῦ κυρίου κατὰ τὸ σῶμα συγγενεῖς ἐσμεν καὶ αὐτὸς διὰ τοῦτο εἶπεν· «ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου.» καὶ ὥσπερ ἐστὶ τὰ κλήματα ὁμοούσια τῆς ἀμπέλου καὶ ἐξ αὐτῆς, οὕτως ἡμεῖς ὁμογενῆ σώματα ἔχοντες τῷ σώματι τοῦ κυρίου ἐκ τοῦ πληρώματος αὐτοῦ λαμβάνομεν, κἀκεῖνο ῥίζαν ἔχομεν εἰς τὴν ἀνάστασιν καὶ εἰς τὴν σω τηρίαν. ὁ δὲ πατὴρ εἴρηται ὁ γεωργός· αὐτὸς γὰρ εἰργάσατο διὰ τοῦ λόγου τὴν ἄμπελον, ἥτις ἐστὶ τὸ κυριακὸν σῶμα. 53 Ἐκ τῆς αὐτῆς ἀπολογίας. Ἀνάγκη γὰρ ἀμπέλου λεγομένου τοῦ κυρίου εἶναι καὶ γεωργὸν καὶ εὐχομένου αὐτοῦ εἶναι τὸν ὑπακούοντα καὶ αἰτοῦντος αὐτοῦ εἶναι τὸν διδόντα. τὰ δὲ τοιαῦτα μᾶλλον εὐκολώτερον τὴν τῶν Σαβελλιανῶν μανίαν δείκνυσιν, ὅτι ἕτερος ὁ εὐχόμενος, ἕτερος ὁ ὑπακούων καὶ ἄλλος ἡ ἄμπελος καὶ ἄλλος ὁ γεωργός. ὅσα γὰρ ὡς ἀποξενοῦντα τὸν υἱὸν ἀπὸ τοῦ πατρὸς λέγεται ῥητά, ταῦτα διὰ τὴν σάρκα, ἣν δι' ἡμᾶς ἐφόρεσε, λέγεται περὶ αὐτοῦ. ξένα γὰρ τὰ γενητὰ κατὰ φύσιν ἐστὶ τοῦ θεοῦ. 59 ἠναίνετο ἱμείρετο γ 63 λόγον λόγοG; ἀρχερέα ἀρχιερέα G67 δύξαν δόξαν G 78 Σαλομὼν Σολομὼν G79 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τῆς εἰς τὸν Γολγοθὰ ὁμιλίας, ἧς ἡ ἀρχή· τὸ μὲν ἀναγνωσθὲν ῥητόν ἐστιν εὐαγ γελικόν. Ἀποστολικὸς κηρύττει λόγος· διὰ τοῦτο καὶ σταυροῦται, ἵνα τὴν κατάραν ἐξαγοράσῃ καὶ ἡμεῖς τὴν εὐλογίαν κληρονομήσωμεν. πάσχων μὲν αὐτὸς ἐβλάπτετο μὲν οὐδὲν ἐχαρίζετο δὲ μᾶλλον καὶ ἀποθνῄσκων οὐκ ἔμενε νεκρός, ἀλλὰ μᾶλλον καὶ τοὺς νεκροὺς ἐζῳοποίει. καὶ σφαγιαζόμενος δὲ οὐκ ἀπόλλυτο, ἀλλὰ τῷ αἵματι τῆς σφαγῆς πάντας ἁπλῶς ἐλυτροῦτο καὶ αὐτὸς ἔμενεν ἀπαθής. Πῶς δὲ τοῦτο γέγονεν, εἴ τις ἔροιτο, ἀκουέτω. δύο πραγμάτων ἐν ταὐτῷ γέγονε σύνοδος. πραγμάτων δὲ λέγω οὐκ ἴσων, ἀλλὰ καὶ κατὰ πάντα σύγκρισιν οὐκ ἐχόντων. θνητὸν γὰρ ἀθανάτῳ συμπέπλεκτο καὶ φθαρτὸν σῶμα ἀφθάρτῳ λόγῳ συνεληλύθει. καὶ τὸ μὲν θνητὸν οὐκ ἔβλαπτε τὸ ἀθάνατον. ἀπαθὲς γὰρ ἦν, ἀλλ' ἔμεινε μᾶλλον ἀπαθὲς καὶ αὐτὸ τῇ τοῦ θανάτου ἐπικρατείᾳ. τὰ γὰρ κρατοῦντα τῶν κρατουμένων ἀεὶ κύρια τυγχά νει. διὰ γοῦν αὐτὸν τὸν συνόντα ἀθάνατον λόγον καὶ ὁ θάνατος ἐξηφανίζετο παραδόξως ἐν αὐτῷ ὡς ἀπὸ πυρὸς ἀφανίζεται καλάμη. ὁ δὲ λόγος ἄφθαρτος ὢν ὠφελεῖ μᾶλλον τὸ φθαρτὸν συνὼν αὐτῷ. τὸ γὰρ σκότος ὑπὸ τοῦ φωτὸς καταυγάζεται καὶ τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. 82 Ἐκ τοῦ περὶ πίστεως λόγου, οὗ ἡ ἀρχή· αὐτάρκως μὲν τοῖς πρὸ τούτων ἐκ πολλῶν ὀλίγα διαλαβόντες. Καὶ ὥσπερ μεγάλου βασιλέως, εἰσελθόντος εἴς τινα πόλιν μεγάλην, καὶ οἰκήσαντος εἰς μίαν τῶν ἐν αὐτῇ οἰκιῶν παντῶς ἡ τοιαύτη πόλις τιμῆς πολλῆς καταξιοῦται, καὶ οὐκέτι τις ἐχθρὸς αὐτὴν οὔτε λῃστὴς ἐπιβαίνων καταστρέφει, πάσης δὲ μᾶλλον ἐπιμελείας ἀξιοῦται διὰ τὸ εἰς μίαν αὐτῆς οἰκίαν οἰκῆσαι τὸν βασιλέα. οὕτω καὶ ἐπὶ τοῦ πάντων σωτῆρος γέγονεν. ἐλθόντος γὰρ αὐτοῦ ἐπὶ τὴν ἡμετέραν χώραν καὶ οἰκήσαντος εἰς ἓν τῶν ὁμοίων σωμάτων λοιπὸν πᾶσα ἡ κατὰ τῶν ἀνθρώπων ἐπιβουλὴ πέπαυται καὶ ἡ τοῦ θανάτου ἠφάνισται φθορὰ ἡ πάλαι κατ' αὐτῶν ἰσχύουσα. 83 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τοῦ αὐτοῦ λόγου. Οὐ γὰρ περικεκλεισμένος ἦν ἐν τῷ σώματι ὁ τοῦ θεοῦ λόγος. οὐδὲ ἐν σώματι μὲν ἦν, ἀλλαχόσε δὲ οὐκ ἦν. οὐδὲ ἐκεῖνο μὲν ἐκίνει, τὰ ὅλα δὲ τῆς τούτου ἐνεργείας καὶ προνοίας κεκένωτο· ἀλλὰ τὸ παραδοξότατον, λόγος ὤν. οὐ συνείχετο μὲν ὑπό τινος, συνεῖχε δὲ τὰ πάντα μᾶλλον αὐτός. καὶ ὥσπερ ἐν πάσῃ τῇ κτίσει ὢν

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