For if I did not wish to grant life to the race of men through death, I, being the impassible Word, would not have entered into passible flesh. But since I saw the race of men overcome by deceit and not by necessity, by the sorcery of demons and not by force, I entered your body, so that by preparing opposites from opposites through every deception I might free man. For since the tyrant was greatly proud, because having found sin and through sin having introduced death, he made Adam, the citizen of paradise, the appointed lord of the inhabited world, a slave and a robber and a tiller of the soil, for this reason I sojourned on the earth as a king, having the flesh as a purple robe, so that having shorn off the tyrant’s audacity, I might undo deceit by deceit, and against sin I might war with righteousness, and against death I might bring life. Therefore, not fearing death do I cower; for the matter is not involuntary, but the accomplishment is of my own free will. For I am the good shepherd who of his own accord lays down his life for the sheep. Therefore, just as, being in the form of God, I emptied myself, taking the form of a slave, with no one compelling me, so also I willingly endure death, not being overcome by force, but coming to the passion of my own accord. But why did you suffer, Lord? For the salvation of men, he says. And I tell the manner. For since the race of men was subjected to a sentence of death on account of Adam, who was formed from virgin earth, and I was the one who issued the sentence of death, and it was impossible for man to be released from the punishment, unless I myself revoked my own sentence, for this reason from a virgin womb, in the likeness of Adam, having taken the form of a man, I endure death, so that both as God I might loose the sentence and as man on behalf of men I might accept death. And this I do, so that not by authority, but by sympathy I might free man. For if when man sinned it was God who set things right, what was set right would not be a great thing. But now for this reason I have become man and on behalf of the one who broke the law I have fulfilled the law, so that the race of men might exult in the kinship of the one who set things right. Whence also now in the person of Adam I receive the sentence of death, so that he through me might receive the grace of the resurrection. Adam having stumbled brought in death with him; I, having set things right, brought in the resurrection in its place. And since death reigned from Adam until Moses, and it reigned from having the body, the co-worker of sin, under its power, for this reason I took up that same body which seems to be an instrument of sin, <ἵνα> having abolished sin I might show man to be free from sin. Otherwise, since men were living a bad life, entangled with sin so that their life was worse than death, for this reason, preferring a good death to a bad life, I endure death, so that those who have shared in the good death might enjoy true life; and they will enjoy it through baptism; For as many as are baptized, are baptized into my death, so that just as I was raised from the dead, so also they might walk in newness of life. And let no one doubtfully say that darkness does not produce light nor does blackness make whiteness, how has death begotten life? For it is clear that the matter is beyond nature. But in my case, do not seek the order of nature. For I am the master of nature, who at one time allows nature to behave according to nature, and at another time guides it beyond nature. For whenever I wish to arrange something extraordinary, then nature also, denying its own order, does those things which my command urges. And this is clear from the visible cosmos, for instance; the sun and the moon are fire according to nature, but the crystallized water is the firmament, which indeed I have called heaven; if, therefore, you seek the course of nature, how is the fire under

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Εἰ γὰρ μὴ ἤθελον διὰ θανάτου ζωὴν χαρίσασθαι τῷ γένει τῶν ἀνθρώπων, οὐκ ἄν, λόγος ὢν ἀπαθής, παθητὴν ὑπεισῆλθον σάρκα. Ἐπειδὴ δὲ εἶδον τὸ γένος τῶν ἀνθρώπων ἀπάτῃ καὶ οὐκ ἀνάγκῃ, γοητείᾳ δαιμόνων καὶ οὐ βίᾳ κρατούμενον, ὑπῆλθον τὸ ὑμέτερον σῶμα, ἵνα ἐκ τῶν ἐναντίων τὰ ἐναντία κατασκευάσας διὰ πάσης ἐξαπάτης ἐλευθερώσω τὸν ἄνθρωπον. Ἐπειδὴ γὰρ μέγα ἐφρόνει ὁ τύραννος, ὅτι τὴν ἁμαρ τίαν εὑρὼν καὶ διὰ τῆς ἁμαρτίας τὸν θάνατον εἰσαγαγὼν τὸν Ἀδὰμ τὸν τοῦ παραδείσου πολίτην, τὸν χειροτονητὸν τῆς οἰκου μένης δεσπότην, δοῦλον καὶ λῃστὴν καὶ γηπόνον ἐποίησεν, διὰ τοῦτο ἐπεχωρίασα τῇ γῇ ὡς βασιλεὺς τὴν σάρκα ὡς ἁλουργίδα ἔχων, ἵνα τοῦ τυράννου ἀποκείρας τὸ θράσος τῇ μὲν ἀπάτῃ τὴν ἀπάτην λύσω, τῇ δὲ ἁμαρτίᾳ τὴν δικαιοσύνην ἐπιστρατεύσω, τῷ δὲ θανάτῳ τὴν ζωὴν ἐπαφήσω. Οὐ φοβούμενος οὖν τὸν θάνατον δειλιῶ· οὐ γὰρ ἀκούσιον τὸ πρᾶγμα, ἀλλ' αὐτοπροαίρετον τὸ κατόρθωμα. Ἐγὼ γάρ εἰμι ὁ ποιμὴν ὁ καλὸς ὁ τὴν ἑαυτοῦ ψυχὴν ὑπὲρ τῶν προβάτων αὐθαιρέτως προιέμενος. Ὥσπερ οὖν ἐν μορφῇ θεοῦ ὑπάρχων ἑαυτὸν ἐκένωσα μορφὴν δούλου λαβὼν μηδενὸς ἀναγκά σαντος, οὕτω καὶ ἑκοντὶ τὸν θάνατον ὑπομένω οὐ βίᾳ κρατούμε νος, ἀλλ' αὐθαιρέτως ἐπὶ τὸ πάθος ἐρχόμενος. ∆ιὰ τί δὲ ἔπαθες, δέσποτα; ∆ιὰ τὴν τῶν ἀνθρώπων σωτηρίαν, φησίν. Καὶ λέγω τὸν τρόπον. Ἐπειδὴ γὰρ ἀποφάσει θανάτου τὸ γένος τῶν ἀνθρώπων ὑπεβλήθη διὰ τὸν ἐκ παρθενικῆς γῆς πλασθέντα Ἀδάμ, ἐγὼ δὲ ἤμην ὁ τὴν ἀπόφασιν τοῦ θανάτου ἐκβαλών, ἀδύνατον δὲ ἦν τῆς τιμωρίας ἀνεθῆναι τὸν ἄνθρωπον, εἰ μὴ αὐτὸς ἐγὼ τὴν ἑαυτοῦ ἀνεκαλεσάμην ἀπόφασιν, διὰ τοῦτο ἐκ παρθενικῆς γαστρὸς καθ' ὁμοιότητα τοῦ Ἀδὰμ ἀνθρώπου μορφὴν λαβὼν ὑπομένω θάνατον, ἵνα καὶ ὡς θεὸς λύσω τὴν ἀπόφασιν καὶ ὡς ἄνθρωπος ὑπὲρ ἀνθρώπων καταδέξωμαι τὸν θάνατον. Τοῦτο δὲ ποιῶ, ἵνα μὴ αὐθεντίᾳ, ἀλλὰ συμπαθείᾳ τὸν ἄνθρωπον ἐλευθερώσω. Εἰ γὰρ ἀνθρώπου ἁμαρτήσαντος θεὸς ἦν ὁ κατορθώσας, οὐ μέγα ἦν τὸ κατορθούμενον. Νῦν δὲ διὰ τοῦτο ἄνθρωπος γέγονα καὶ ὑπὲρ τοῦ καταλύσαντος τὸν νόμον τὸν νόμον ἐπλήρωσα, ἵνα τῇ οἰκειότητι τοῦ κατορθώσαντος ἐνα βρύνηται τῶν ἀνθρώπων τὸ γένος. Ὅθεν καὶ νῦν εἰς πρόσωπον τοῦ Ἀδὰμ δέχομαι τὴν ἀπόφασιν τοῦ θανάτου, ἵνα ἐκεῖνος δι' ἐμοῦ λάβῃ τὴν χάριν τῆς ἀναστάσεως. Πταίσας ὁ Ἀδὰμ συνεισήνεγκε τὸν θάνατον, κατορθώσας ἐγὼ ἀντεισήγαγον τὴν ἀνάστασιν. Καὶ ἐπειδὴ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως, ἐβασί λευσεν δὲ ἐκ τοῦ τὸ σῶμα ὑποχείριον ἔχειν τὸ συνεργὸν τῆς ἁμαρτίας, διὰ τοῦτο ἀνέλαβον τὸ αὐτὸ σῶμα τὸ δοκοῦν ὄργανον εἶναι τῆς ἁμαρτίας, <ἵνα> καταργήσας τὴν ἁμαρτίαν ἐλεύθερον ἁμαρτίας ἀποδείξω τὸν ἄνθρωπον. Ἄλλως δὲ ἐπειδὴ ζωὴν κακὴν ἔζων οἱ ἄνθρωποι συμπεπλεγμένοι τῇ ἁμαρτίᾳ ὡς εἶναι αὐτῶν τὴν ζωὴν θανάτου χείρονα, διὰ τοῦτο τὸν ἀγαθὸν θάνατον τῆς κακῆς ζωῆς προκρίνας ὑπομένω θάνατον, ἵνα οἱ τῷ καλῷ θανάτῳ κοινωνήσαντες τῆς ἀληθοῦς ζωῆς ἀπολαύσωσιν· ἀπολαύσωσιν δὲ διὰ τοῦ βαπτίσματος· Ὅσοι γὰρ βαπτίζονται, εἰς τὸν θάνατόν μου βαπτίζονται, ἵνα ὥσπερ ἠγέρθην ἐγὼ ἐκ νεκρῶν, οὕτως καὶ αὐτοὶ ἐν καινότητι ζωῆς περιπατήσωσιν. Καὶ μηδεὶς ἀμφιβάλλων λεγέτω ὅτι τὸ σκότος οὐκ ἐργάζεται φῶς οὔτε τὸ μέλαν ἀποτελεῖ λευκότητα, πῶς ὁ θάνατος ἐγέννη σεν ζωήν; Ὅτι γὰρ ὑπὲρ φύσιν τὸ πρᾶγμα, δῆλον. Ἀλλ' ἐπ' ἐμοῦ μὴ ζήτει φύσεως τάξιν. Ἐγὼ γάρ εἰμι ὁ δεσπότης τῆς φύσεως, ὁ ποτὲ μὲν τὴν φύσιν κατὰ φύσιν φέρεσθαι συγχωρῶν, ποτὲ δὲ αὐτὴν ὑπὲρ φύσιν ἡνιοχῶν. Ὅταν γάρ τι ἐξαίσιον οἰκονομῆσαι θέλω, τότε καὶ ἡ φύσις τὴν ἑαυτῆς ἀρνησαμένη τάξιν ἐκεῖνα πράττει, ἅπερ ἂν τὸ ἐμὸν παρακελεύηται νεῦμα. Καὶ τοῦτο δῆλον ἐκ τῆς ὁρωμένης διακοσμήσεως, οἷόν τι λέγω· ὁ ἥλιος καὶ ἡ σελήνη πῦρ εἰσιν κατὰ φύσιν, ὕδωρ δὲ τὸ κρυσταλλωθὲν στερέω μα, ὃ δὴ οὐρανὸν ἐκάλεσα· εἰ φύσεως οὖν δρόμον ἐπιζητεῖς, πῶς τὸ πῦρ ὑπὸ

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