one, nor will the two be one soul, but "the two will be one flesh". The just man, again, being other than Christ, is said by the apostle to be one with Christ: "For he who is joined to the Lord is one spirit." Is not one of an inferior or debased and lesser substance, while Christ is of a more divine and more glorious and more blessed one? Are they not then no longer two? -But indeed, man and woman "are no longer two but one flesh," and the just man and Christ are one spirit; thus our Savior and Lord is with the Father and God of all not one flesh, not one spirit, but what is higher than both flesh and spirit, one God. For in the case of humans joined to each other, the name "flesh" had to be used, and in the case of a just man joined to Christ, the name "spirit" had to be used, and in the case of Christ being united with the Father, not the name "flesh," not the name "spirit" 4 had to be used, but the more honorable of these, the name "God". Whence "I and the Father are one" we understand thus. We pray for those who maintain the dyad, and for those who produce the unity, and thus we do not fall into the opinion of those who have been separated from the church into a fantasy of monarchy, who take away the Son from the Father and in effect take away the Father also, nor do we fall into another impious teaching which denies the divinity of Christ. How then do the divine scriptures say, as in "Before me there was no other God, and after me there will be none," and in "I am, and there is no God besides me." By these words it must not be thought that the one is upon the God of all † with the undefiled apart from Christ; nor indeed of Christ apart from God; but let us say it is so as Jesus says "I and my Father are one." <In> these words it is necessary to reflect because many things have been stirred up in this church. They often write to subscribe, and for the bishop to subscribe and those who are suspected and to subscribe before all the people, so that there may no longer be any sedition or questioning about this. Therefore, with God permitting, and secondly the bishops, and thirdly the presbyters and the people, I will state again what moves me to this topic. An offering is always made to God Almighty through Jesus Christ, as offering his divinity to the Father; let the offering be made not twice but to God through God. I will seem to speak boldly, praying that we abide by the agreements; if it does not happen, "you shall not accept the person of a man nor shall you be in awe of the person 5 of a ruler" is a bishop an † thus he also rises up against all if this does not happen out † may these agreements provide starting points for inquiries and nai † a bishop or presbyter is not a bishop, is not a presbyter; if a deacon, he is not a deacon nor a layman; if he is a layman, he is not a layman nor is he gathered. If it seems good, let these agreements be made. Some add that concerning the divinity, by thus essentially ascribing divinity to Jesus Christ, I confessed the resurrection of a dead body in the church. But since our Savior and Lord took a body, let us examine what the body was. The church alone <unlike> all the heresies which deny the resurrection confesses the resurrection of a dead body, as it is consistent with the firstfruits having been raised from the dead for the dead to be raised. "Christ the firstfruits"; for this reason his body became dead. For if his body had not become dead, able to be wrapped in a linen shroud, to receive myrrh and all the other things for the dead, and to be placed in a tomb, - a spiritual body cannot suffer these things; for it is in no way possible for the spiritual to be made dead, nor is it possible for the spiritual to become insensible; for if the spiritual can be made dead, there is a fear lest after the resurrection of the dead, when our body is raised according to the apostle who says "It is sown a natural body, it is raised a spiritual 6 body," we all die. "For Christ, having been raised from the dead, dies no more." And not only "Christ, having been raised from the dead, dies no more," but also "those who are Christ's," having been raised from the dead, no longer

ἕν, οὐδὲ ἔσονται οἱ δύο εἰς ψυχὴν μίαν, ἀλλ' «ἔσονται οἱ δύο εἰς σάρκα μίαν». Ὁ δίκαιος πάλιν ἕτερος ὢν τοῦ Χριστοῦ λέγεται ὑπὸ τοῦ ἀπο στόλου πρὸς τὸν Χριστὸν εἶναι ἕν· «Ὁ γὰρ κολλώμενος τῷ Κυρίῳ ἓν πνεῦμά ἐστιν.» Οὐκ ἔστιν ὃς μὲν οὐσίας ὑποδεεστέρας ἢ καταβεβηκυίας καὶ ἐλάττονος, Χριστὸς δὲ θειοτέρας καὶ ἐνδοξοτέρας καὶ μακαριωτέρας; Οὐκοῦν οὐκέτι εἰσὶν δύο; -Ἀλλὰ γὰρ ὁ ἀνὴρ καὶ γυνὴ «οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία», καὶ ὁ ἄνθρωπος ὁ δίκαιος καὶ ὁ Χριστὸς πνεῦμα ἕν· οὕτως ὁ Σωτὴρ ἡμῶν καὶ Κύριος πρὸς τὸν Πατέρα καὶ Θεὸν τῶν ὅλων ἐστὶν οὐ μία σάρξ, οὐχὶ ἓν πνεῦμα, ἀλλὰ τὸ ἀνωτέρω καὶ σαρκὸς καὶ πνεύματος, εἷς Θεός. Ἔδει γὰρ ἐπὶ μὲν ἀνθρώπων κολλωμένων ἀλλήλοις τὸ «σαρκὸς» ὄνομα κεῖσθαι, ἐπὶ δὲ δικαίου ἀνθρώπου κολλωμένου Χριστῷ τὸ «πνεῦμα» ὄνομα κεῖσθαι, ἐπὶ δὲ Χριστοῦ ἑνουμέ νου τῷ Πατρὶ οὐ τὸ «σάρξ», οὐ τὸ «πνεῦμα» ὄνομα 4 κεῖσθαι, ἀλλὰ τούτων τιμιώτερον τὸ «Θεός». Ὅθεν τὸ «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν» οὕτω νοῶμεν. Εὐχώ μεθα διὰ μὲν τοὺς τηροῦντες τὴν δυάδα, διὰ δὲ τοὺς ἐμποιοῦντες τὴν ἑνάδα, καὶ οὕτως οὐδὲ εἰς τὴν γνώμην τῶν ἀποσχισθέντων ἀπὸ τῆς ἐκκλησίας εἰς φαντασίαν μοναρχίας ἐμπίπτομεν, ἀναιρούντων Υἱὸν ἀπὸ Πατρὸς καὶ δυνάμει ἀναιρούντων καὶ τὸν Πατέρα, οὔτε εἰς ἄλλην ἀσεβῆ διδασκαλίαν ἐμπίπτομεν τὴν ἀρνουμένην τὴν θεότητα τοῦ Χριστοῦ. Πῶς οὖν λέγουσιν αἱ θεῖαι γραφαὶ ὥσπερ ἐν τῷ «Ἔμπροσθέν μου οὐκ ἐγένετο ἄλλος Θεός, καὶ μετ' ἐμὲ οὐκ ἔσται» καὶ ἐν τῷ «Ἐγώ εἰμι, καὶ οὐκ ἔστιν Θεὸς πλὴν ἐμοῦ». Ταύταις ταῖς φωναῖς οὐ νομιστέον τὸ ἓν ἐπὶ τοῦ Θεοῦ τῶν ὅλων † τῷ ἀχράντῳ χωρὶς Χριστοῦ· μήτε μὴν Χριστοῦ χωρὶς Θεοῦ· ἀλλὰ οὕτως λέγωμεν εἶναι ὡς Ἰησοῦς λέγει τὸ «Ἐγὼ καὶ ὁ Πατήρ μου ἕν ἐσμεν». <Ἐν> τούτοις τοῖς λόγοις μελετᾶν δεῖ διὰ τὸ πολλὰ κεκινῆσθαι ἐν ταύτῃ τῇ ἐκκλησίᾳ. Πολλάκις γράφουσιν ὑπογράψαι, καὶ τὸν ἐπίσκοπον ὑπογράψαι καὶ τοὺς ὑπονοουμένους καὶ ὑπογράψαι ἐπὶ τοῦ λαοῦ παντός, ἵνα μηκέτι περὶ τούτου γένηται στάσις ἢ ζήτησίς τις. Ἐπιτρέποντος οὖν τοῦ Θεοῦ, δεύτερον καὶ τῶν ἐπι σκόπων, τρίτον τῶν πρεσβυτέρων καὶ τοῦ λαοῦ δέ, τὸ κινοῦν με πάλιν εἰς τὸν τόπον ἐρῶ. Ἀεὶ προσφορὰ γίνεται Θεῷ παντοκράτορι διὰ Ἰησοῦ Χριστοῦ, ὡς προσφόρου τῷ Πατρὶ τὴν θεότητα αὐτοῦ· μὴ δὶς ἀλλὰ Θεῷ διὰ Θεοῦ προσφορὰ γινέσθω. Τολμηρὸν δόξω λέγειν, εὐχόμενοι ἐμμένειν ταῖς συνθήκαις· ἐὰν μὴ γένηται, «οὐ μὴ λήμψῃ πρόσωπον ἀνθρώπου οὐδὲ θαυμάσεις πρόσ 5 ωπον δυνάστου» ἐπίσκοπός ἐστιν αν † οὕτως καὶ ἀνίσταται ἐπὶ πάντων εἰ μὴ τοῦτο γίνεται ουτ † συν θήκας ταύτας ἀφορμὰς παρέχοι ζητήσεσιν και ναι † ἐπίσκοπος ἢ πρεσβύτερος οὐκ ἔστιν ἐπίσκοπος, οὐκ ἔστιν πρεσβύτερος· εἰ διάκονος, οὐκ ἔστιν διάκονος οὐδὲ λαικός· εἰ λαικός ἐστιν, οὐκ ἔστιν λαικὸς οὐδὲ συνάγεται. Εἰ δοκεῖ, αὗται αἱ συνθῆκαι γενέσθωσαν. Ἐπιλέγουσίν τινες ὅτι τὰ μὲν περὶ τῆς θεότητος οὐσιωδῶς οὕτω προσφέρων Ἰησοῦ Χριστῷ τὴν θεότητα ὡμολόγησα ἀνάστασιν νεκροῦ σώματος ἐπὶ τῆς ἐκκλη σίας. Ἐπεὶ δὲ ἀνέλαβεν σῶμα ὁ Σωτὴρ καὶ Κύριος ἡμῶν, τὸ σῶμα ἐξετάσωμεν τί ἦν. Μόνη ἡ ἐκκλησία <παρὰ> πάσας τὰς αἱρέσεις ἀρνουμένας τὴν ἀνάστασιν ὁμολογεῖ ἀνάστασιν νεκροῦ σώματος, ὡς ἀκολούθου ὄντος τῷ τὴν ἀπαρχὴν ἐγηγέρθαι ἐκ νεκρῶν τοῦ τοὺς νεκροὺς ἐγείρεσθαι. «Ἀπαρχὴ Χριστός»· διὰ τοῦτο νεκρὸν γέγονεν αὐτοῦ τὸ σῶμα. Εἰ γὰρ μὴ νεκρὸν γέγονεν αὐτοῦ τὸ σῶμα, δυνάμενον ἑλιγῆναι σινδόνι, σμύρναν λαβεῖν καὶ ὅσα ἄλλα τοῖς νεκροῖς, καὶ ἀπο τεθῆναι ἐν μνήματι, - ταῦτα δὲ σῶμα πνευματικὸν παθεῖν οὐ δύναται· πάντῃ γὰρ τὸ πνευματικὸν νεκρω θῆναι οὐχ οἷόν τέ ἐστιν, ἢ ἀναίσθητον τὸ πνευματικὸν γενέσθαι οὐχ οἷόν τέ ἐστιν· εἰ γὰρ δύναται πνευματικὸν νεκρωθῆναι, φόβος ἐστὶν μὴ μετὰ τὴν ἀνάστασιν τῶν νεκρῶν, ὅταν ἐγερθῇ ἡμῶν τὸ σῶμα κατὰ τὸν ἀπό στολον λέγοντα «Σπείρεται ψυχικόν, ἐγείρεται πνευμα 6 τικόν», ἀποθνῄσκωμεν πάντες. «Χριστὸς γὰρ ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνῄσκει.» Οὐ μόνον δὲ «Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνῄσκει» ἀλλὰ καὶ «οἱ τοῦ Χριστοῦ» ἐγερθέντες ἐκ νεκρῶν οὐκέτι