spiritually. For to how many would the body suffice for food, that this might become nourishment for the whole world? But for this reason He made mention of the ascent into heaven of the Son of Man, so that He might draw them away from the corporeal notion and they might learn henceforth that the aforementioned flesh was food from above, heavenly and spiritual nourishment given by Him. "For the things I have spoken," He says, "to you are spirit and are life." which is the same as saying: that which is shown and given for the salvation of the world is the flesh which I wear, but it and its blood will be given to you by Me spiritually as nourishment, so that it may be spiritually distributed in each one to all as a safeguard for the resurrection to eternal life. 96 From the same Saint Athanasius from the third discourse against the Arians, the beginning of which is: I indeed thought the dissemblers of the Arian madness. For Moses, being a man by nature, became faithful by believing in God who spoke to him through the Word. But the Word was not in a body as one of the created things, nor as a creature in a creation, but God in flesh and creator and maker in that which was made by Him. 97 From the same discourse. "Wisdom has built herself a house;" and it is clear that the house of wisdom is our body, which the Lord assumed. 98 From the same discourse. For since the first way, that through Adam, was lost and instead of paradise we turned aside to death and heard: "You are earth and to earth you shall return." For this reason the philanthropic Word of God, by the will of the Father, puts on the created flesh, so that what the first man had put to death through transgression, He Himself might make alive in the blood of His own body and "inaugurate for us a new and living way," as the apostle said, "through the veil, that is, through His flesh." 99 From the same from the fourth discourse against the Arians, the beginning of which is: The Ariomaniacs, as it seems, having judged. Bodily, as the apostle says, the Godhead dwelt in the flesh; which is the same as saying, "being God, He had His own body and using this as an instrument, He became man," and for this reason its properties are called "His," since He was in it, such as to hunger, to thirst, to suffer, to grow weary, and the like, of which the flesh is susceptible; but the proper works of the Word Himself, such as raising the dead and making the blind to see and healing the woman with the issue of blood, He did through His own body. And the Word bore the weaknesses of the flesh as His own. For the flesh was His, and the flesh ministered to the works of the Godhead, because He was in it. For it was the body of God. 100 From the same discourse. And so that one might know more accurately both the impassibility of the Word's nature and the weaknesses spoken of on account of the flesh, it is good to hear the blessed Peter. For he would be a trustworthy witness concerning the Savior. He writes, therefore, in his epistle, saying: "Christ therefore having suffered for us in the flesh." Therefore, also, when it is said that He hungers and thirsts and is weary and does not know and sleeps and weeps and asks and flees and is born and declines the cup and, simply, all the things of the flesh, it might be said accordingly of each: "Christ therefore hungering and thirsting for us in the flesh." And saying He did not know and being struck and being weary "for us in the flesh." And again being lifted up and being born and growing and being afraid and hiding "in the flesh" and saying: "if it is possible, let this cup pass from me" and being beaten and receiving "for us in the flesh." "and in general all such things 'for us in the flesh'." For the apostle himself also said for this reason "Christ therefore having suffered" not in Godhead but "for us in the flesh," so that they might not be properties of the Word Himself by nature, but properties of the flesh itself by nature

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πνευματικά. πόσοις γὰρ ἤρκει τὸ σῶμα πρὸς βρῶσιν, ἵνα καὶ τοῦ κόσμου παντὸς τοῦτο τροφὴ γένηται· ἀλλὰ διὰ τοῦτο τῆς εἰς οὐρανοὺς ἀναβάσεως ἐμνημόνευσε τοῦ υἱοῦ τοῦ ἀνθρώπου, ἵνα τῆς σωματικῆς ἐννοίας αὐτοὺς ἀφελκύσῃ καὶ λοιπὸν τὴν εἰρημένην σάρκα βρῶσιν ἄνωθεν οὐράνιον καὶ πνευματικὴν τροφὴν παρ' αὐτοῦ διδομένην μάθωσιν. «ἃ γὰρ λελάληκα», φησίν, «ὑμῖν πνεῦμά ἐστι καὶ ζωή.» ἴσον τῷ εἰπεῖν· τὸ μὲν δεικνύμενον καὶ διδόμενον ὑπὲρ τῆς τοῦ κόσμου σωτηρίας ἐστὶν ἡ σὰρξ ἣν ἐγὼ φορῶ, ἀλλ' αὐτὴ ὑμῖν καὶ τὸ ταύτης αἷμα παρ' ἐμοῦ πνευματικῶς δοθήσεται τροφή, ὥστε πνευματικῶς ἐν ἑκάστῳ ταύτην ἀναδίδοσθαι πᾶσι φυλακτήριον εἰς ἀνάστασιν ζωῆς αἰωνίου. 96 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τοῦ κατὰ Ἀρειανῶν τρίτου λόγου, οὗ ἡ ἀρχή· ἐγὼ μὲν ᾤμην τοὺς τῆς Ἀρείου μανίας ὑποκριτάς. Ὁ μὲν γὰρ Μωσῆς φύσει ἄνθρωπος ὢν πιστὸς ἐγίνετο πιστεύων τῷ διὰ τοῦ λόγου λαλοῦντι αὐτῷ θεῷ. ὁ δὲ λόγος οὐχ ὥσπερ τις τῶν γενητῶν ἦν ἐν σώματι, οὐδὲ ὡς κτίσμα ἐν κτίσματι, ἀλλὰ θεὸς ἐν σαρκὶ καὶ δημιουργὸς καὶ κατασκευαστὴς ἐν τῷ κατασκευασθέντι ὑπ' αὐτοῦ. 97 Ἐκ τοῦ αὐτοῦ λόγου. «Ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον·» δῆλον δέ ἐστιν οἶκον εἶναι τῆς σοφίας τὸ ἡμέτερον σῶμα, ὅπερ ἀνέλαβεν ὁ κύριος. 98 Ἐκ τοῦ αὐτοῦ λόγου. Ἐπειδὴ γὰρ ἡ πρώτη ἡ διὰ τοῦ Ἀδὰμ ὁδὸς ἀπώλετο καὶ ἀντὶ τοῦ παρα-δείσου ἐξεκλίναμεν εἰς τὸν θάνατον ἠκούσαμέν τε· «γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ.» διὰ τοῦτο ὁ φιλάνθρωπος τοῦ θεοῦ λόγος βουλήσει τοῦ πατρὸς ἐνδιδύσκεται τὴν κτισθεῖσαν σάρκα, ἵνα ἣν ἐνέκρωσεν ὁ πρῶτος ἄνθρωπος διὰ τῆς παραβάσεως, ταύτην αὐτὸς ἐν τῷ αἵματι τοῦ ἰδίου σώματος ζῳοποιήσῃ καὶ «ἐνκαινίσῃ ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν,» ὡς εἴρηκεν ὁ ἀπόστολος, «διὰ τοῦ καταπετάσματος, τουτέστι διὰ τῆς σαρκὸς αὐτοῦ.» 99 Τοῦ αὐτοῦ ἐκ τοῦ κατὰ Ἀρειανῶν δ' λόγον, οὐ ἡ ἀρχή· οἱ Ἀρειομανῖται, ὡς ἔοικε, κρίναντες. Σωματικῶς, ὥς φησιν ὁ ἀπόστολος, κατῴκησεν ἡ θεότης ἐν τῇ σαρκί· ἴσον τῷ φάναι «θεὸς ὤν, ἴδιον ἔσχε σῶμα καὶ τούτῳ χρώμενος ὀργάνῳ, γέγονεν ἄνθρωπος», καὶ διὰ τοῦτο τὰ μὲν ἴδια ταύτης «αὐτοῦ» λέγεται, ἐπειδὴ ἐν αὐτῇ, οἷά ἐστι τὸ πεινᾷν, τὸ διψᾷν, τὸ πάσχειν, τὸ κοπιᾷν καὶ τὰ ὅμοια, ὧν ἐστιν ἡ σὰρξ δεκτική· τὰ δὲ αὐτοῦ τοῦ λόγου ἴδια ἔργα, οἷά ἐστι τὸ ἐγείρειν νεκροὺς καὶ τυφλοὺς ποιεῖν ἀναβλέπειν καὶ τὴν αἱμορ-ροοῦσαν ἰᾶσθαι αὐτόν, διὰ τοῦ ἰδίου σώματος αὐτοῦ ἐποίει. καὶ ὁ μὲν λόγος τὰς τῆς σαρκὸς ἐβάσταζεν ἀσθενείας ὡς ἰδίας. αὐτοῦ γὰρ ἦν ἡ σὰρξ καὶ ἡ σὰρξ δὲ ὑπουργεῖ τοῖς τῆς θεότητος ἔργοις, ὅτι ἐν αὐτῇ ἐγίνετο. θεοῦ γὰρ ἦν σῶμα. 100 Ἐκ τοῦ αὐτοῦ λόγου. Ἵνα δὲ καὶ τὸ ἀπαθὲς τῆς τοῦ λόγου φύσεως καὶ τὰς διὰ τὴν σάρκα λεγομέ-νας ἀσθενείας γινώσκειν τις ἀκριβέστερον ἔχῃ, καλὸν ἀκοῦσαι τοῦ μακαρίου Πέτρου. ἀξιόπιστος γὰρ οὗτος γένοιτ' ἂν μάρτυς περὶ τοῦ σωτῆρος. γράφει τοίνυν ἐν τῇ ἐπιστολῇ λέγων· «Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκί.» οὐκοῦν καὶ ὅταν λέγηται πεινᾷν καὶ διψᾷν καὶ κάμνειν καὶ μὴ εἰδέναι καὶ καθεύδειν καὶ κλαίειν καὶ αἰτεῖν καὶ φεύγειν καὶ γεννᾶσθαι καὶ παραιτεῖσθαι τὸ ποτήριον καὶ ἁπλῶς πάντα τὰ τῆς σαρκός, λεχθείη ἂν ἀκολούθως ἐφ' ἑκάστου «Χριστοῦ οὖν πεινῶντος καὶ διψῶντος ὑπὲρ ἡμῶν σαρκί.» καὶ μὴ εἰδέναι λέγοντος καὶ ῥαπιζομένου καὶ κάμνοντος «ὑπὲρ ἡμῶν σαρκί». καὶ ὑψουμένου πάλιν καὶ γεννωμένου καὶ αὐξάνοντος καὶ φοβουμένου καὶ κρυπτομένου «σαρκὶ» καὶ λέγοντος· «εἰ δυνατὸν παρελθάτω ἀπ' ἐμοῦ τὸ ποτήριον» καὶ τυπτομένου καὶ λαμβάνοντος «ὑπὲρ ἡμῶν σαρκί». «καὶ ὅλως πάντα τὰ τοιαῦτα «ὑπὲρ ἡμῶν σαρκί».» καὶ γὰρ καὶ αὐτὸς ὁ ἀπόστολος διὰ τοῦτο εἴρηκε «Χριστοῦ οὖν παθόντος» οὐ θεότητι ἀλλ' «ὑπὲρ ἡμῶν σαρκί», ἵνα μὴ αὐτοῦ τοῦ λόγου ἴδια κατὰ φύσιν, ἀλλ' αὐτῆς τῆς σαρκὸς ἴδια φύσει

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