He is outside the universe in essence, but He is in all things by His own powers, ordering all things, and extending His own providence to all things in all things and giving life to each and all alike, containing the whole and not being contained, but being wholly in His own Father alone in all respects, so also being in the human body, and Himself giving it life, He reasonably gave life also to the universe and was in all things and was outside the whole. And being known from the body through his works, he was not invisible. 84 From the same discourse. Therefore, when the theologians concerning this matter say that He was eating and drinking and being born, know that the body as a body was born and was nourished with suitable foods, but He Himself, the God Logos, who was with the body, ordering all things, and through what He worked in the body, made Himself known not as a man, but as God the Logos. 85 From the same discourse. 85 For this reason, after the proofs of His divinity from His works, He at length offered the sacrifice for all, giving over His own temple to death for all, so that He might make all men not liable to account and free from the ancient transgression. And He might show Himself to be greater than death, displaying His own body incorruptible as a first-fruit of the resurrection of all. For the body, as also having the common essence; for it was a human body. even if by a newer wonder it was formed from a virgin alone, nevertheless it was mortal in consequence of our nature and died. but by the advent of the Logos into it. it was no longer corrupted according to its own nature, but because of the indwelling God the Logos, it became outside of corruption. And it happened that both occurred paradoxically at the same time, that the death of all was fulfilled in the Lord's man and death and corruption were made to disappear through the Logos who was with Him; for there was need of death and it was necessary for death to happen for all, so that what was owed by all might come to pass. Therefore, as I said before, the Logos, since it was not possible for Him to die—for He was immortal—took for Himself a body that was able to die, so that as His own He might offer it for all. 86in the margin in a late hand: see the: you will not give your holy one? to see corruption? just as I said as I said before 87 From the same discourse. For He was able even at the very moment of death to raise it up and show it living again. But the Savior, foreseeing this well, did not do it. For someone might have said that it had not died at all, or that death had not touched it completely, if He had shown the resurrection at that very moment. And perhaps also, with the interval between the death and the resurrection being the same moment, the glory concerning incorruptibility would have become unclear. Therefore, so that the body might be shown to be dead, the Logos waited for one day in between and on the third day showed it incorruptible to all. Therefore, for the sake of showing the death in the body, He raised it on the third day. but so that it might not remain for a long time and, being completely corrupted, He, having raised it later, be disbelieved, as if bringing not the same but another body. For someone might, on account of the time, disbelieve what was seen and forget what had happened. For this reason He did not allow more than three days nor did He keep those who had heard Him about the resurrection in suspense for a long time. But while their ears still had the word ringing in them and their eyes were still expectant and their minds were in suspense and those who put Him to death were still living on earth and at the place, and were witnesses of the death of the Lord's body. the Son of God Himself, on the third day, showed the body which had become dead to be immortal and incorruptible. And it was shown to all that the body died not by weakness of the nature of the indwelling Logos, but so that death might be destroyed in it by the power of the Savior. 88 From the same discourse.

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ἐκτὸς μέν ἐστι τοῦ παντὸς κατ' οὐσίαν, ἐν πᾶσι δέ ἐστι ταῖς ἑαυτοῦ δυνάμεσι, τὰ πάντα διακοσμῶν, καὶ εἰς πάντα ἐν πᾶσι τὴν ἑαυτοῦ πρόνοιαν ἐφαπλῶν καὶ ἕκαστον καὶ πάντα ὁμοίως ζῳοποιῶν, περιέχων τὰ ὅλα καὶ μὴ περιεχόμενος, ἀλλ' ἐν μόνῳ τῷ ἑαυτοῦ πατρὶ ὅλος ὢν κατὰ πάντα, οὕτω καὶ ἐν τῷ ἀνθρωπίνῳ σώματι ὤν, καὶ αὐτὸς αὐτὸ ζῳοποιῶν, εἰκότως ἐζῳοποίει καὶ τὰ ὅλα καὶ ἐν τοῖς πᾶσιν ἐγίνετο καὶ ἔξω τῶν ὅλων ἦν. καὶ ἀπὸ τοῦ σώματος δὲ διὰ τῶν ἔργων γνωριζόμενος οὐκ ἀφανὴς ἦν. 84 Ἐκ τοῦ αὐτοῦ λόγου. Ὅταν τοίνυν ἐσθίοντα καὶ πίνοντα καὶ τικτόμενον αὐτὸν λέγωσιν οἱ περὶ τούτου θεολόγοι, γίνωσκεν ὅτι τὸ μὲν σῶμα ὡς σῶμα ἐτίκτετο καὶ καταλ λήλοις ἐτρέφετο τροφαῖς, αὐτὸς δὲ ὁ συνὼν τῷ σώματι θεὸς λόγος τὰ πάντα διακοσμῶν καὶ δι' ὧν εἰργάζετο ἐν τῷ σώματι οὐκ ἄνθρωπον ἑαυτόν, ἀλλὰ θεὸν λόγον ἐγνώριζεν. 85 Ἐκ τοῦ αὐτοῦ λόγου. 85 Τούτου ἕνεκεν μετὰ τὰς περὶ θεότητος αὐτοῦ ἐκ τῶν ἔργων ἀποδείξεις, ἤδη λοιπὸν καὶ ὑπὲρ πάντων τὴν θυσίαν ἀνέφερεν, ἀντὶ πάντων τὸν ἑαυτοῦ ναὸν εἰς θάνατον παραδιδούς, ἵνα τοὺς μὲν πάντας ἀνυπευθύνους καὶ ἐλευθέρους τῆς ἀρχαίας παραβάσεως ποιήσῃ. δείξῃ δὲ ἑαυτὸν καὶ θανάτου κρείττονα, ἀπαρχὴν τῆς τῶν ὅλων ἀναστάσεως τὸ ἴδιον σῶμα ἄφθαρτον ἐπιδεικνύμενος. τὸ μὲν γὰρ σῶμα ὡς καὶ αὐτὸ κοινὴν ἔχον τὴν οὐσίαν· σῶμα γὰρ ἦν ἀνθρώπινον. εἰ καὶ καινοτέρῳ θαύματι συνέστη ἐκ παρθένου μόνης, ὅμως θνητὸν ἦν κατ' ἀκολουθίαν τῶν ἡμετέρων καὶ ἀπέθνησκε. τῇ δὲ τοῦ λόγου εἰς αὐτὸ ἐπιβάσει. οὐκέτι κατὰ τὴν ἰδίαν φύσιν ἐφθείρετο, ἀλλὰ διὰ τὸν ἐνοικήσαντα τοῦ θεοῦ λόγου ἐκτὸς ἐγίνετο φθορᾶς. καὶ συνέβαινεν ἀμφότερα ἐν ταὐτῷ γενέσθαι παρα δόξως, ὅτι τε ὁ πάντων θάνατος ἐν τῷ κυριακῷ ἀνθρώπῳ ἐπληροῦτο καὶ ὁ θάνατος καὶ ἡ φθορὰ διὰ τὸν συνόντα λόγον ἐξηφανίζετο· θανάτου γὰρ ἦν χρεία καὶ θάνατον ὑπὲρ πάντων ἔδει γενέσθαι, ἵνα τὸ παρὰ πάντων ὀφειλόμενον γένηται. ὅθεν, ὡς προεῖπον, ὁ λόγος, ἐπεὶ οὐχ οἷόν τε ἦν αὐτὸν ἀποθανεῖν. ἀθάνατος γὰρ ἦν ἔλαβεν ἑαυτῷ σῶμα τὸ δυ νάμενον ἀποθανεῖν, ἵνα ὡς ἴδιον ἀντὶ πάντων αὐτὸ προσενέγκῃ. 86in the margin in a late hand: ὅρα τό· οὐ δώςεις τὸν ὅσιόν; σου ἰδεῖν διαφθοράν; ὥσπερ εἶπον ὡς προεῖπον 87 Ἐκ τοῦ αὐτοῦ λόγου. Ἠδύνατο μὲν γὰρ καὶ παρ' αὐτὰ τοῦ θανάτου διεγεῖραι καὶ πάλιν δεῖξαι ζῶν. ἀλλὰ καὶ τοῦτο καλῶς προϊδὼν ὁ σωτὴρ οὐ πεποίηκεν. εἶπε γὰρ ἄν τις μηδόλως αὐτὸ τεθνηκέναι, ἢ μηδὲ τέλεον αὐτοῦ τὸν θάνατον ἐψαυ κέναι, εἰ παρ' αὐτὰ τὴν ἀνάστασιν ἦν ἐπιδείξας. τάχα δὲ καὶ ἐν ἴσῳ τοῦ διαστήματος ὄντος τοῦ τε θανάτου καὶ τῆς ἀναστάσεως ἄδηλον ἐγίνετο τὸ περὶ τῆς ἀφθαρσίας κλέος. ὅθεν, ἵνα δειχθῇ νεκρὸν τὸ σῶμα καὶ μίαν ὑπέμεινε μέσην ὁ λόγος καὶ τριταῖον τοῦτο πᾶσιν ἔδειξεν ἄφθαρτον. ἕνεκα μὲν οὖν τοῦ δειχθῆναι τὸν θάνατον ἐν τῷ σώματι τοῦτο τριταῖον ἀνέστησεν. ἵνα δὲ μὴ ἐπὶ πολὺ διαμείνῃ καὶ φθαρὲν τέλεον ὕστερον ἀναστήσας ἀπιστηθῇ ὡς οὐκ αὐτὸ ἀλλ' ἕτερον σῶμα φέρων. ἔμελλε γὰρ ἄν τις καὶ διὰ τὸν χρόνον ἀπιστεῖν τῷ φαινομένῳ καὶ ἐπιλανθάνεσθαι τῶν γενομένων. διὰ τοῦτο οὐ πλείω τῶν τριῶν ἡμερῶν ἠνέσχετο οὐδὲ ἐπὶ πολὺ τοὺς ἀκούσαντας αὐτοῦ περὶ τῆς ἀναστάσεως παρείλκυσεν. ἀλλ' ἔτι τῶν ἀκοῶν ἔναυλον ἐχόντων τὸν λόγον καὶ ἔτι τῶν ὀφθαλμῶν αὐτῶν ἐκδεχο μένων καὶ τῆς διανοίας αὐτῶν ἀπηρτημένης καὶ ζώντων ἐπὶ γῆς ἔτι καὶ ἐπὶ τὸν τόπον ὄντων τῶν θανατωσάντων καὶ μαρτύρων τοῦ θανάτου τοῦ κυριακοῦ σώματος. αὐτὸς ὁ τοῦ θεοῦ υἱὸς ἐν τριταίῳ διαστήματι τὸ γενόμενον νεκρὸν σῶμα ἔδειξεν ἀθάνατον καὶ ἄφθαρτον. καὶ ἀνεδείχθη πᾶσιν, ὅτι οὐκ ἀσθενείᾳ φύσεως τοῦ ἐνοικοῦντος λόγου τέθνηκεν τὸ σῶμα ἀλλ' ἐπὶ τῷ τὸν θάνατον ἐξαφανισθῆναι ἐν αὐτῷ τῇ δυνάμει τοῦ σωτῆρος. 88 Ἐκ τοῦ αὐτοῦ λόγου.

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