B.  What way do you mean?

A. Was He not accursed that He might undo the curse and did not the Father make Him sin that He might end sin? 

B. Thus do they too say.

A.   Therefore if it is true, as it is understood by them to mean rightly, that the Word has in such sort been MADE flesh, as He has been MADE both curse and sin; i. e. to the destruction of the flesh; how will He render it incorruptible and indestructible, as having achieved this in His own Flesh first? for He did not leave it to remain mortal and under decay, Adam transmitting to us the punishment for the transgression, but rather as the flesh of the uncorruptible God, Own and His, rendered it superior to death and to decay.

B.  You say well.

A. The sacred Scripture somewhere says, that the first man, i. e. Adam, WAS MADE a living soul. Him that was after, i. e. Christ, a quickening spirit. Do we then say that as for the destruction of curse and sin He was MADE curse and sin, so that for the overthrow of being a living soul was He MADE a quickening spirit? for they twisting into what is incongruous the force of MADE, say that He was in such wise MADE flesh, as He was made both curse and sin. We must therefore take away the Incarnation, or being made man, of the Word. Which when it is received as a verity, gone is the whole plan of the Mystery; neither was Christ born, nor died, nor raised, according to the Scriptures. Where therefore is the Faith, the word of faith which we preach? for how did God raise Him from the dead except He also died? how died He except He was born after the flesh? where too is the living again of the dead, bringing in for the saints a hope of the undying life, except Christ have been raised? where too the quickening of our human bodies, which is wrought by the participation of His holy Flesh and Blood?  

B. We say then that the Word WAS MADE flesh in regard of the birth after the flesh from a woman, which in the last ages of the world He is said to undergo, albeit before every age as God.

A.  Full surely: for thus WAS He MADE in likeness to us in everything except sin. And the all-wise Paul will testify saying, For since the little ones have partaken of blood and flesh He too likewise partook of the same that through death He might destroy him that hath the sway of death, that is the devil, and might free them who in fear of death were through their whole life subject to bondage: for verily He taketh not hold of angels but taketh hold of Abraham's seed, whence He ought in all things to be likened to His brothers. The likeness in all things has as a sort of beginning and introduction thereof the birth of a woman, and the manifestation in flesh of Him Who in His own Nature is not visible, and the economic habitation in our estate of Him of mightiest Name, and the lowliness in human nature of Him Who is high on the Thrones above, and that He Who is in Lordship of Nature WAS MADE in servants' degree: for the Word was God.

B.  You deem aright: yet know that those men say this too, that it is impossible and uncomely to deem and to say that the Word Born of God the Father Ineffably and above our understanding should undergo yet a second generation from out of woman: for it were enough for Him (they say) to be once begotten of the Father in God-befitting wise.

A. They find fault therefore with the Son and say that He counselled not aright in undergoing the voluntary emptiness for our sake: brought to nought too and empty is now the august and mighty Mystery of godliness, and the fair scheme of the Economy with flesh of the Only-Begotten they represent as useless to them on the earth. But not to their stutterings does the Word of truth give the mastery, but rather it will convict them as babbling things most senseless and knowing not a whit the mystery of Christ. For God the Father hath begotten of His own Self the Son by a single generation, yet did it please Him in Him to save the human race by the means of Incarnation or being made man, which must full surely take place through birth of a woman, in order that by the likeness to us of the Word that is born from God, the law of sin in the members of our flesh might be condemned, death be brought to nought in the likeness of the death of Him Who knows not death: for if we have been co-planted (it says) in the likeness of His death so shall we be also in the likeness of His Resurrection. Hence needs has He Who is and Who existeth been born after the flesh, transferring ours into Himself in order that the offspring of flesh, that is we, corruptible and perishing, might abide in Him Who at length has ours for His own in order that WE too may have His. For for our sakes became He poor who is Rich in order that WE by His Poverty might be rich.

But they by affirming that not Himself, the Word from out of God, WAS MADE flesh, or underwent generation after the flesh from out of woman, take away the Economy. For unless He being Rich became poor, lowering Himself out of His Clemency to our estate, neither have WE gained the riches that are His, but are yet in poverty and holden of curse and death and sin: for the Word BEING MADE flesh is the undoing and overthrow of the things which from curse and penalty befell the nature of man. Therefore if they undermine the root of our salvation and dig up the foundation of our hope, where will be that which follows? For (as I said) if the Word have not been MADE flesh, neither is the sway of death overthrown, sin is in no wise brought to nought, and we are yet subject to the transgressions of the first man, i. e. Adam, having no return unto what is better, through (I mean) Christ the Saviour of us all.

B. I understand what you say.

A. And besides who is he to be understood to be who in like manner with us hath partaken of blood and flesh, as though other than we by nature? for one will not say that that it pertains to a man to partake of human nature: for what one is by nature how can one be conceived of as taking as though it were something else than what he is? does not my argument seem very reasonable? 

B. Quite so.

A. Consider in another way too that it is both unhallowed and discordant to attempt to take away from God the Word His Birth of woman according to the flesh: for how will His Body quicken except it be His Who is Life? how does the Blood of Jesus cleanse us from all sin, if it is that of a common man and one who is under sin? how did God the Father send His Son, made of a woman, made under the law? how condemned He sin in the flesh? for it pertains not to a common man and who has with us his nature despotized by sin to condemn sin. But since it has BEEN MADE the body of Him Who knows not transgression, therefore with reason did it shake off the despotism of sin and is rich in the Property of the Word which is Ineffably and in mode unutterable united with it, and is holy and life-giving and replete with God-befitting operation. And as in Christ our first-fruits, we too are trans-elemented into being superior to both decay and sin. And it is true that according to the voice of blessed Paul, As we hare the image of the earthy we shall hear the image too of the heavenly, i.e. of Christ. Christ is called an heavenly man, not as though He brought down to us His flesh from above and from Heaven , but because the Word being God hath come down from Heaven, and entering our likeness, that is, undergoing birth after the flesh from out a woman, hath remained what He was, i. e. above and out of Heaven and above all as God even with flesh. For thus somewhere says the Divine John of Him, He that cometh from above is above all. For He hath remained Lord of all even when economically made in bondman's form, and truly marvellous therefore is the mystery of Christ. And verily God the Father said somewhere to the Jews by one of the Prophets, See ye despisers and perish and marvel because I am working a work in your days, a work which ye shall not believe if one should detail it to you. For the mystery of Christ is in peril of being disbelieved by reason of the intensity of its marvellousness: GOD was in human nature, and in our estate He that is over all creation; the Invisible, visible by reason of flesh; He that is out of Heaven and from above in likeness of things earthy; the Impalpable subject to touch; He that is in His own Nature Free in bondman's form; He Who blesseth the creation WAS MADE subject to curse, among the transgressors All-Righteousness, and in guise of death Life. For the Body which tasted death, was not another man's but His who is by Nature Son. Have you ought to find fault with in these things as not right or rightly said by us? 

B. By no means.

A.  Consider I pray this too in addition.

B.  What do you mean?

A. Christ somewhere said to them who would take away the resurrection of the dead, Read ye not that He which made man at the beginning made them male and female, the Divine Paul too writes, Marriage is honourable in all and the bed pure. Then how did the Only-begotten Word of God, minding to enter the likeness to us-ward, not permit the laws of human nature to prevail, for the subsistence or birth of His own flesh: for not from marriage-bed and wedlock did He endure to take it but from a Virgin august and unwedded, with child of the Spirit, the Power of God over-shadowing her, as it is written. Since God therefore dishonoured not marriage yea rather honoured it with blessing, why did the Word being God make a Virgin with child of the Spirit the mother of His flesh?

B. I cannot tell.

A. Yet how is not the reason hereof clear to all who consider this? the Son came (as I said) or was made man, translementing our estate as in Himself first unto a holy and admirable and truly marvellous birth and life: and Himself first became born of the Holy Ghost, I mean as to the flesh, in order that, the grace passing through as by a path unto ourselves too, we having not from blood nor from the will of the flesh nor from the will of man but from God through the Spirit our souls' new birth and spiritual conformation unto the SON Who is by Nature and truly, might call God Father and might thus abide undecaying, as possessing no longer the first father, Adam, in whom we decayed. And verily Christ said, at one time, And call no one your father on the earth, for one is your Father which is in Heaven, at another, for that He therefore descended in our estate in order that He might bring us to His own God-befitting dignity, I am going to My Father and your Father and My God and your God. For His Father by Nature is He Who is in Heaven, our God; but since He that is SON by Nature and truly has BEEN MADE as we, He says that He has had Him as His God, after the manner that is which beseems the emptying, and has given His own Father to us too; for it is written, But as many as received Him He gave them authority to BE MADE children of God, them which believe on His Name. But if we in our unlearning take away from being MADE in birth as we the Word from out God the Father, Him who in all things hath the preeminence, as the most wise Paul saith; after whom shall WE any more formed, be called begotten of God through the Spirit? whom shall we take as a first-fruit for us in this, or who at all will bring the Dignity unto us?

Β: Τίνα φὴς τρόπον;

Α: Οὐ γὰρ ἵνα λύσῃ τὴν ἀρὰν ἐπάρατος ἦν, καὶ ἵνα παύσῃ τὴν ἁμαρτίαν ἁμαρτίαν ἐποίησεν αὐτὸν ὁ Πατήρ;

Β: Ὧδε καὶ αὐτοί φασιν.

Α: Οὐκοῦν εἴπερ ἐστὶν ἀληθές, κατά γε τὸ αὐτοῖς εὖ ἔχειν ὑπειλημμένον, ὅτι γέγονεν οὕτω σὰρξ ὁ Λόγος καθὰ καὶ κατάρα καὶ ἁμαρτία, ἐπ' ἀναιρέσει σαρκὸς [σὰρξ γέγονε]. Εἶτα πῶς ἄφθαρτόν τε καὶ ἀνώλεθρον αὐτὴν ἀποφαίνει, ὡς ἔν γε πρώτῃ κατορθώσας τοῦτο τῇ ἰδίᾳ σαρκί; Οὐ γάρ τοι θνητὴν ἀπομεῖναι καὶ ὑπὸ φθορὰν ἀφῆκεν αὐτήν, παραπέμποντος εἰς ἡμᾶς τοῦ Ἀδὰμ τὴν ἐπὶ τῇ παραβάσει δίκην, ὡς σάρκα δὲ μᾶλλον ἀφθάρτου Θεοῦ, τουτέστιν ἰδίαν ἢ γοῦν ἑαυτοῦ, καὶ θανάτου καὶ φθορᾶς ἐπέκεινα θείς.

Β: Εὖ ἔφης.

Α: Ἔφη δέ που τὸ Γράμμα τὸ ἱερὸν τὸν μὲν πρῶτον ἄνθρωπον, τουτέστιν Ἀδάμ, εἰς ψυχὴν γενέσθαι ζῶσαν, τὸν δὲ ὕστερον, φημὶ Χριστόν, εἰς πνεῦμα ζωοποιόν. Ἆρ' οὖν ὥσπερ ἐπ' ἀναιρέσει κατάρας καὶ ἁμαρτίας γέγονε κατάρα καὶ ἁμαρτία, οὕτως ἐπ' ἀνατροπῇ τοῦ εἶναι εἰς ψυχὴν ζῶσαν γενέσθαι φαμὲν αὐτὸν εἰς πνεῦμα ζωοποιόν; Τὴν γάρ τοι τοῦ γενέσθαι δύναμιν εἰς τὸ ἀπηχὲς περιτρέποντες, οὕτω γενέσθαι σάρκα φασὶν αὐτὸν καθὰ καὶ ἀράν τε καὶ ἁμαρτίαν. Ἀναιρετέον οὖν ἄρα τοῦ Λόγου τὴν σάρκωσιν, ἢ γοῦν ἐνανθρώπησιν. Οὗ παραδεχθέντος εἰς ἀλήθειαν, οἴχεται μὲν ἅπας ἡμῖν ὁ τοῦ μυστηρίου λόγος, οὔτε δὲ ἐγεννήθη Χριστός, οὔτε ἀπέθανεν, οὔτε ἐγήγερται κατὰ τὰς Γραφάς. Ποῦ τοιγαροῦν ἡ πίστις, ἤτοι τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν; Πῶς γὰρ ἤγειρεν αὐτὸν ὁ Θεὸς ἐκ νεκρῶν εἰ μὴ καὶ ἀπέθανε; Πῶς δ' ἂν καὶ ἀπέθανεν εἰ μὴ γεγέννηται κατὰ σάρκα; Ποῦ δὲ καὶ ἡ τῶν νεκρῶν ἀναβίωσις, ἐλπίδα τοῖς ἁγίοις εἰσφέρουσα τῆς ἀτελευτήτου ζωῆς, εἰ μὴ ἐγήγερται Χριστός; Ποῦ δὲ καὶ ἡ τῶν ἀνθρωπίνων σωμάτων ζωοποίησις, ἡ κατὰ μέθεξιν τελουμένη τῆς ἁγίας αὐτοῦ σαρκὸς καὶ αἵματος;

Β: Σάρκα δὴ οὖν φαμεν γενέσθαι τὸν Λόγον, κατά γε τὴν ἐκ γυναικὸς κατὰ σάρκα γέννησιν, ἣν ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς ὑπομεῖναι λέγεται, καίτοι πρὸ παντὸς αἰῶνος ὑπάρχων ὡς Θεός.

Α: Πάνυ μὲν οὖν. Οὕτω γὰρ γέγονεν ἐν ὁμοιώσει τῇ πρὸς ἡμᾶς τῇ κατὰ πᾶν ὁτιοῦν δίχα τῆς ἁμαρτίας. Καὶ μαρτυρήσει λέγων ὁ πάνσοφος Παῦλος· Ἐπειδὴ γὰρ τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τουτέστι τὸν διάβολον, καὶ ἀπαλλάξῃ τούτους ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῇν ἔνοχοι ἦσαν δουλείας. Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται. Ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι. Ἡ δὲ κατὰ πάντα ὁμοίωσις ἀρχὴν ὥσπερ τινὰ καὶ προεισβολὴν τοῦ πράγματος τὴν ἐκ γυναικὸς ἀπότεξιν ἔχει, καὶ τὴν ἐν σαρκὶ φανέρωσιν τοῦ κατὰ φύσιν ἰδίαν οὐχ ὁρατοῦ, καὶ τὴν ἐν τοῖς καθ' ἡμᾶς κάθεσιν οἰκονομικὴν τοῦ ἐν ὑπερτάτοις ὄντος ὀνόμασι, καὶ τὸ ἐν ἀνθρωπότητι ταπεινὸν τοῦ τοῖς ἀνωτάτω θρόνοις ἐμπρέποντος, καὶ τὸ ἐν μέτροις γενέσθαι τοῖς οἰκετικοῖς τὸν ἐν κυριότητι φυσικῇ· Θεὸς γὰρ ὁ Λόγος ἦν.

Β: ∆ιανοῇ μὲν ὀρθῶς. Πλὴν ἴσθι τοι κἀκεῖνο ἐροῦντας, ὡς ἀνέφικτον εἴη ἂν τάχα που καὶ ἀκαλλὲς τὸν ἐκ Θεοῦ Πατρὸς φύντα Λόγον ἀπορρήτως τε καὶ ὑπὲρ νοῦν οἴεσθαί τε καὶ λέγειν καὶ δευτέραν τὴν ἐκ γυναικὸς ὑπομεῖναι γέννησιν. Ἀπόχρη γὰρ αὐτῷ, φασί, τὸ ἅπαξ ἐκ Πατρὸς γεννηθῆναι θεοπρεπῶς.

Α: Οὐκοῦν, ἐπιπλήττουσι τῷ Υἱῷ καὶ οὐκ ὀρθὰ βεβουλεῦσθαί φασιν αὐτόν, τὴν δι' ἡμᾶς κένωσιν ἐθελούσιον ὑπομείναντα. Κατήργηται δὲ καὶ εἰκαῖον ἤδη πώς ἐστι τὸ σεπτὸν καὶ μέγα τῆς εὐσεβείας μυστήριον, καὶ τὸ τῆς μετὰ σαρκὸς οἰκονομίας τοῦ Μονογενοῦς εὐτεχνὲς ἀνόνητον ἀποφαίνουσι τοῖς ἐπὶ τῆς γῆς. Ἀλλ' οὐ τοῖς ἐκείνων βατταρισμοῖς τὸ χρῆναι κρατεῖν ὁ τῆς ἀληθείας ἐφίησι λόγος, ἐλέγξει δὲ μᾶλλον, ἀσυνετώτατα μὲν πεφλυαρηκότας, εἰδότας δὲ κατ' οὐδένα τρόπον τὸ Χριστοῦ μυστήριον. Γεγέννηκε μὲν γὰρ ὁ Θεὸς καὶ Πατὴρ τὸν Υἱὸν ἐξ ἑαυτοῦ γεννήσει μιᾷ. Πλὴν εὐδόκησεν ἐν αὐτῷ τὸ ἀνθρώπινον ἀνασῶσαι γένος, τρόπῳ τῷ κατὰ τὴν σάρκωσιν, ἢ γοῦν ἐνανθρώπησιν, ἣν πάντη τε καὶ πάντως γενέσθαι ἐχρῆν διὰ γεννήσεως, δηλονότι τῆς ἐκ γυναικός, ἵνα τῇ πρὸς ἡμᾶς ὁμοιώσει τοῦ ἐκ Θεοῦ φύντος Λόγου κατακρίνηται μὲν ἐν τοῖς μέλεσι τῆς σαρκὸς τῆς ἁμαρτίας ὁ νόμος, ἐν ὁμοιώματι δὲ θανάτου τοῦ μὴ εἰδότος αὐτὸν καταργῆται θάνατος. Εἰ γὰρ σύμφυτοι γεγόναμεν, φησί, τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα. Οὐκοῦν ἀναγκαίως ὁ ὢν καὶ ὁ ὑπάρχων γεγέννηται κατὰ σάρκα, τὰ ἡμῶν εἰς ἑαυτὸν μεταθείς, ἵνα τὰ σαρκὸς γεννή ματα, τουτέστιν ἡμεῖς οἱ φθαρτοί τε καὶ ἀπολλύμενοι, μένωμεν ἐν αὐτῷ, ἴδια λοιπὸν ἔχοντι τὰ ἡμῶν ἵνα καὶ ἡμεῖς τὰ αὐτοῦ. ∆ι' ἡμᾶς γὰρ ἐπτώχευσε πλούσιος ὤν, ἵνα ἡμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσωμεν. Φάσκοντές γε μὴν οὐκ αὐτὸν γενέσθαι σάρκα τὸν ἐκ Θεοῦ Λόγον, ἤτοι γέννησιν ὑπομεῖναι τὴν κατὰ σάρκα ἐκ γυναικός, ἀναιροῦσι τὴν οἰκονομίαν. Εἰ γὰρ μὴ πλούσιος ὢν ἐπτώχευσε, καθεὶς ἑαυτὸν τοῖς καθ' ἡμᾶς ἐκ φιλανθρωπίας, οὐδὲ ἡμεῖς τὰ αὐτοῦ πεπλουτήκαμεν, ἀλλ' ἐσμὲν ἐν τῷ πτωχεύειν ἔτι, καὶ ἀρᾷ καὶ θανάτῳ καὶ ἁμαρτίᾳ ἐνισχημένοι. Τὸ γάρ τοι γενέσθαι σάρκα τὸν Λόγον λύσιν ἔχει καὶ ἀνατροπὴν τῶν ἐξ ἀρᾶς καὶ δίκης τῇ τοῦ ἀνθρώπου φύσει συμβεβηκότων. Οὐκοῦν, εἰ ἀναβοθρεύουσι τῆς σωτηρίας ἡμῶν τὴν ῥίζαν, καὶ τὸν τῆς ἐλπίδος θεμέλιον ἀνορύττουσι, ποῦ τὰ μετ' αὐτὸν ἔτι κείσεται; Οὐ γὰρ γεγονότος, ὡς ἔφην, σαρκὸς τοῦ Λόγου, οὔτε τοῦ θανάτου κατεσείσθη τὸ κράτος, κατήργηται δὲ κατ' οὐδένα τρόπον ἡ ἁμαρτία, καὶ ἐσμὲν ἔτι ταῖς τοῦ πρώτου παραβάσεσιν ἔνοχοι, τουτέστιν Ἀδάμ, οὐδεμίαν ἀναφοίτησιν ἔχοντες εἰς τὸ ἄμεινον, τὴν διά γέ φημι τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ.

Β: Συνίημι ὃ φής.

Α: Τίς δ' ἂν καὶ νοοῖτο πρὸς ἡμῶν ὁ παραπλησίως ἡμῖν μετεσχηκὼς αἵματος καὶ σαρκός, ὡς ἕτερος ὢν παρ' ἡμᾶς κατὰ φύσιν; Οὐ γάρ τοι φαίη τις ἂν ἀνθρώπῳ πρέπειν τὸ ἀνθρωπότητος μετασχεῖν. Ὃ γάρ ἐστι κατὰ φύσιν, πῶς ἄν τις νοοῖτο λαβών, ὡς ἕτερον ὄν τι παρ' ὅπερ ἐστίν; Ἆρ' οὐ πολὺ τὸ εἰκὸς ὁ λόγος ἔχει;

Β: Πάνυ μὲν οὖν.

Α: Ἄθρει δὲ δὴ καὶ ἑτέρως ὡς ἀνόσιόν τέ ἐστι καὶ ἀπηχὲς τὸ ἀναιρεῖν πειρᾶσθαι τοῦ Θεοῦ Λόγου τὴν ἐκ γυναικὸς κατὰ σάρκα γέννησιν. Τίνα γὰρ τρόπον ζωοποιήσειεν ἂν [ἡμᾶς] τὸ σῶμα αὐτοῦ εἰ μή ἐστιν ἴδιον αὐτοῦ ὅς ἐστι ζωή; Πῶς τὸ αἷμα Ἰησοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας εἴπερ ἐστὶν ἀνθρώπου κοινοῦ καὶ ὄντος ὑφ' ἁμαρτίαν; Πῶς ἀπέστειλεν ὁ Θεὸς καὶ Πατὴρ τὸν Υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον; Πῶς κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί; Οὐ γὰρ ἦν ἀνθρώπου κοινοῦ καὶ τυραννουμένην ἔχοντος μεθ' ἡμῶν ὑπὸ τῆς ἁμαρτίας τὴν φύσιν τὸ κατακρῖναι τὴν ἁμαρτίαν. Ἐπεὶ δὲ σῶμα γέγονε τοῦ πλημμελεῖν οὐκ εἰδότος, ταύτῃτοι καὶ μάλα εἰκότως τὴν τῆς ἁμαρτίας ἀπεσείσατο τυραννίδα, καὶ τὴν ἰδιότητα πλουτεῖ τοῦ ἀφράστως αὐτῇ καὶ ὡς οὐκ ἔστιν εἰπεῖν ἑνωθέντος Λόγου, ἅγιόν τε καὶ ζωοποιόν ἐστι, καὶ τῆς θεοπρεποῦς ἐνεργείας ἔμπλεων. Ὡς ἐν ἀπαρχῇ δὲ Χριστῷ μετεστοιχειώμεθα καὶ ἡμεῖς εἰς τὸ εἶναι καὶ φθορᾶς καὶ ἁμαρτίας κρείττονες. Καὶ ἀληθὲς ὅτι, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν· Ὥσπερ ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου, τουτέστι Χριστοῦ. Ἐπουράνιος δὲ ἄνθρωπος νοεῖται Χριστὸς οὐχ ὡς ἄνωθεν ἡμῖν καὶ ἐξ οὐρανοῦ τὴν σάρκα κατενεγκών, ἀλλ' ὅτι Θεὸς ὢν ὁ Λόγος, καταβέβηκεν ἐξ οὐρανῶν, καὶ τὴν πρὸς ἡμᾶς ὁμοίωσιν ὑπελθών, τουτέστι γέννησιν ὑπομείνας τὴν κατὰ σάρκα ἐκ γυναικός, μεμένηκεν ὅπερ ἦν, ἄνωθεν δηλονότι καὶ ἐξ οὐρανῶν, καὶ ἐπάνω πάντων ὡς Θεὸς καὶ μετὰ σαρκός. Οὕτω γάρ πού φησιν ὁ θεσπέσιος Ἰωάννης περὶ αὐτοῦ· Ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίν. Ἀπομεμένηκε γὰρ τῶν ὅλων Κύριος καὶ ἐν τῇ τοῦ δούλου μορφῇ γεγονὼς οἰκονομικῶς, καὶ παράδοξον ἀληθῶς διὰ ταῦτά ἐστι τὸ Χριστοῦ μυστήριον. Καὶ γοῦν ἔφη που πρὸς Ἰουδαίους δι' ἑνὸς τῶν προφητῶν ὁ Θεὸς καὶ Πατήρ· Ἴδετε, οἱ καταφρονηταί, καὶ ἀφανίσθητε, καὶ θαυμάσατε, ὅτι ἔργον ἐγὼ ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν, ἔργον ᾧ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγήσηται ὑμῖν. Κινδυνεύει γὰρ ἀπιστεῖσθαι τὸ Χριστοῦ μυστήριον διὰ τὴν τοῦ θαύματος ὑπερβολήν. Θεὸς ἦν ἐν ἀνθρωπότητι καὶ ἐν τοῖς καθ' ἡμᾶς ὁ ὑπὲρ πᾶσαν τὴν κτίσιν, ὁ ἀόρατος, ὁρατὸς κατὰ σάρκα, ὁ ἐξ οὐρανοῦ καὶ ἄνωθεν, ἐν εἴδει τῶν χοϊκῶν, ἁπτὸς ὁ ἀναφής, ὁ κατὰ φύσιν ἰδίαν ἐλεύθερος, ἐν δούλου μορφῇ, ὁ εὐλογῶν τὴν κτίσιν, ἐπάρατος, καὶ ἐν τοῖς ἀνόμοις ἡ πᾶσα δικαιοσύνη, καὶ ἐν δοκήσει θανάτου γέγονεν ἡ ζωή. Οὐ γὰρ ἦν ἑτέρου τινός, αὐτοῦ δὲ μᾶλλον τοῦ κατὰ φύσιν Υἱοῦ, τὸ τοῦ θανάτου γευσάμενον σῶμα. Ἆρ' ὡς οὐκ εὖ γεγονόσιν, ἢ γοῦν πρὸς ἡμῶν εἰρημένοις ἔχεις τι τούτοις ἐπιτιμᾶν;

Β: Οὐδαμῶς.

Α: Ἄθρει δή μοι κἀκεῖνο πρὸς τούτοις.

Β: Τὸ τί δὴ φής;

Α: Ἔφη που Χριστὸς τοῖς ἀναιρεῖν ἐθέλουσι τὴν ἀνάστασιν τῶν νεκρῶν· Οὐκ ἀνέγνωτε ὅτι ὁ ποιήσας τὸν ἄνθρωπον ἐν ἀρχαῖς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς; Γράφει δὲ καὶ ὁ θεσπέσιος Παῦλος· Τίμιος ὁ γάμος ἐν πᾶσι, καὶ ἡ κοίτη [αὐτῶν] ἀμίαντος. Εἶτα πῶς ὁ μονογενὴς τοῦ Θεοῦ Λόγος, τὴν πρὸς ἡμᾶς ὁμοίωσιν ὑπελθεῖν ἐθελήσας, οὐ τοῖς τῆς ἀνθρωπότητος νόμοις ἐφῆκε κρατεῖν εἰς σύστασιν ἤτοι γέννησιν τῆς ἰδίας αὐτοῦ σαρκός; Οὐ γὰρ ἐκ κοίτης καὶ γάμων ἠνέσχετο λαβεῖν αὐτήν, ἀλλ' ἐκ παρθένου σεμνῆς καὶ ἀπειρογάμου, κυοφορησάσης ἐκ Πνεύματος, ἐπισκιασάσης αὐτῇ δυνάμεως Θεοῦ, καθὰ γέγραπται. Θεοῦ τοιγαροῦν τὸν γάμον οὐκ ἀτιμάσαντος, μᾶλλον δὲ καὶ εὐλογίᾳ τιμήσαντος, ἀνθότου παρθένον κυοφοροῦσαν ἐκ Πνεύματος τῆς ἰδίας σαρκὸς ἐποιήσατο μητέρα Θεὸς ὢν ὁ Λόγος;

Β: Οὐκ ἔχω φράσαι.

Α: Καίτοι πῶς οὐχ ἅπασιν ἐναργὴς γένοιτ' ἂν ἡ τοῦδε πρόφασις ἐκεῖνο διεσκεμμένοις; Ἀφίκετο γάρ, ὡς ἔφην, ἢ γοῦν ἐνηνθρώπησεν ὁ Υἱός, ἀναστοιχειώσων τὰ καθ' ἡμᾶς ὡς ἐν ἑαυτῷ καὶ πρῶτον εἰς ἁγίαν τινὰ καὶ τεθαυμασμένην καὶ παράδοξον ἀληθῶς ἀπότηξιν καὶ ζωήν. Γέγονε δὲ καὶ πρῶτος αὐτὸς γεννητὸς τοῦ ἁγίου Πνεύματος, κατά γε, φημί, τὴν σάρκα, ἵν' ὥσπερ ὁδῷ καὶ εἰς ἡμᾶς αὐτοὺς διαβαινούσης τῆς χάριτος, οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος σαρκός, οὐδὲ ἐκ θελήματος ἀνδρός, ἀλλ' ἐκ Θεοῦ διὰ Πνεύματος τὴν νοητὴν ἔχοντες ἀναγέννησιν, καὶ τὴν πρός γε τὸν φύσει καὶ ἀληθῶς Υἱὸν συμμορφίαν πνευματικήν, Πατέρα καλῶμεν τὸν Θεόν, οὕτω τε ἄφθαρτοι διαμένωμεν, ὡς οὐκ ἔτι πατέρα τὸν πρῶτον ἔχοντες, τουτέστιν Ἀδάμ, ἐν ᾧ καὶ ἐφθάρμεθα. Καὶ γοῦν ἔφη Χριστὸς πῆ μὲν ὅτι Καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς. Πῆ δὴ δέ, ὡς ἐν τοῖς καθ' ἡμᾶς διὰ τοῦτο καθιγμένος ἵν' ἡμᾶς ἀγάγῃ πρὸς τὸ ἴδιον αὐτοῦ καὶ θεοπρεπὲς ἀξίωμα· Πορεύομαι πρὸς τὸν Πατέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν. Αὐτοῦ μὲν γὰρ φύσει Πατὴρ ὁ ἐν τοῖς οὐρανοῖς, ἡμῶν δὲ Θεός. Ἐπειδὴ δὲ ὁ φύσει καὶ ἀληθῶς Υἱὸς γέγονε καθ' ἡμᾶς, Θεὸν ἐσχηκέναι φησὶν αὐτόν, κατά γε τὸν τῇ κενώσει πρέποντα λόγον. ∆έδωκε δὲ καὶ ἡμῖν τὸν ἑαυτοῦ Πατέρα. Γέγραπται γὰρ ὅτι Ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ. Εἰ δὲ ἀναιρήσομεν ἀμαθῶς τὸ ἐν ἀποτέξει γενέσθαι τῇ καθ' ἡμᾶς τὸν ἐκ Θεοῦ Πατρὸς Λόγον, τὸν ἐν πᾶσι πρωτεύοντα, κατὰ τὴν τοῦ σοφωτάτου Παύλου φωνήν, πρὸς τίνα λοιπὸν μορφούμενοι γεννητοὶ Θεοῦ διὰ Πνεύματος χρηματιοῦμεν ἡμεῖς; Τίνα τοῦ πράγματος λαβόντες τὴν ἀπαρχήν, ἢ καὶ τίνος ὅλως εἰς ἡμᾶς πέμποντος τὸ ἀξίωμα;