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to overcome the darts of sin; thus He condemned sin in the flesh, having convicted its weakness, and having stopped its tyranny, and thus having taught men to conquer; for which reason the blessed Paul added, That the righteousness of the law might be fulfilled in us, who walk not according to the flesh of the law, but according to the Spirit. Therefore we were justified, sin having been condemned in the flesh; and our Savior condemned sin in the flesh, having become in the likeness of sinful flesh; having taken up human nature, but not receiving the sin that long held sway over it. Thus the divine Paul in a few words dismantled the whole phalanx of the heretics, refuting the madness of Arius and Eunomius, at the beginning of the aforementioned words: “For let this mind be in you, which was also in Christ Jesus, who, being in the form of God, thought it not robbery to be equal with God, but emptied himself, taking the form of a servant.” For he did not say, having become in the form of God, but, “being in the form of God.” Nor did he say He thought it not robbery to be equal to himself, or equal to angels, or equal to creation, but equal, he said, to God the Father, to the one who begot him, without beginning, to the unbegotten, to the infinite, to the Master of all. Arius, then, and Eunomius received from this a strong refutation of their own impiety, and Sabellius and Marcellus and Photinus, who deny the three hypostases and confuse the properties of the divinity, are refuted from this as blasphemers; for he who is in the form of God is one according to hypostasis, and He in whose form he 75.1432 is, is another; and again, another is he who did not consider it robbery to be equal with God, distinct from him to whom he is equal, but did not seize equality with him. In addition to these, Paul of the false name, who denies the generation of the Savior before the ages, but employs a Jewish mindset, and confesses only that from the Virgin, reaps from these same words the shame worthy of his impiety; for he is taught by the divine Paul about God the Word who took, and the human nature that was taken, the pre-existing form of God, and the form of a servant assumed from her at the end of the ages. And again Apollinarius is taught, with Arius and Eunomius, that it was not God the Word, the unchangeable, who was turned into the nature of flesh, but that having taken up our substance, he worked out our salvation. And we have shown, through what we have said, that the form of a servant is called the substance of man; for if the form of God is the substance of God; for the Divine is without form and without shape; simple and uncompounded and unconfigured, so also the form of the servant would evidently and reasonably be understood as the substance of a servant; and the substance of a servant, that is, of a man, is considered by the sober-minded to be not only the visible body, but the whole nature of man. In addition to these, the ringleaders of impiety, and the first to sprout blasphemy against piety, who gave themselves the name of Christians, but surpassed all the polytheistic error of idols, Marcion, I say, and Manes, and the initiates and neighbors of their pestilential see, learn their own derangement through these very words; for since they do not accept the birth in the flesh and incarnation of the Lord, they hear the most divine Paul teaching that the form of God took the form of a servant; and the form of the servant was not some fantasy, nor a shadow, nor an airy image, nor is it called anything else of the sort, but the nature of the servant. But if they should bring against us what follows, “being made in the likeness of man, and being found in fashion as a man,” and that in the letter to the Romans, “in the likeness of sinful flesh,” let us first refute their folly; for if “in the likeness of man, and being found in fashion as a man,”

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ἁμαρτίας περιγενέσθαι βελῶν· οὕτως κατ έκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκὶ, τὸ ἀσθενὲς αὐτῆς ἐλέγξας, καὶ τὴν τυραννίδα παύσας, καὶ νικᾷν οὕτω τοὺς ἀνθρώπους διδάξας· διὸ ἐπήγαγεν ὁ μακάριος Παῦλος, Ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα τοῦ νόμου περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα. Οὐκοῦν ἐδικαιώθημεν, τῆς ἁμαρτίας ἐν σαρκὶ κατακριθείσης· κατέκρινε δὲ ἐν σαρκὶ τὴν ἁμαρτίαν, ἐν ὁμοιώματι σαρκὸς ἁμαρτίας γενόμενος ὁ Σωτὴρ ὁ ἡμέτερος· τὴν μὲν ἀνθρωπείαν φύσιν ἀναλαβὼν, τὴν δὲ πάλαι ταύτης δεσπόζουσαν μὴ κα ταδεξάμενος ἁμαρτίαν. Οὕτως ὁ θεσπέσιος Παῦλος ἐν ὀλίγοις ῥήμασιν ἅπαν τῶν αἱρετικῶν τὸ στίφος διέλυσεν, Ἀρείου μὲν καὶ Εὐνομίου τὴν μανίαν ἐλέγξας, ἐν τῇ τῶν προειρημένων ῥημάτων ἀρχῇ· «Τοῦτο γὰρ φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών.» Οὐ γὰρ εἶπεν, ἐν μορφῇ Θεοῦ γενόμενος, ἀλλ', «ἐν μορφῇ Θεοῦ ὑπάρχων.» Οὐδὲ εἶπεν Οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα ἑαυτῷ, ἢ ἴσα ἀγγέλοις, ἢ ἴσα τῇ κτίσει, ἀλλ' ἴσα, ἔφη, Θεῷ τῷ Πατρὶ, τῷ γεννήσαντι, ἀνάρχῳ, τῷ ἀγεννήτῳ, τῷ ἀπεράντῳ, τῷ τῶν ὅλων ∆εσπότῃ. Ἄρειος μὲν οὖν καὶ Εὐνόμιος ἰσχυρὸν ἐντεῦθεν ἐδέξαντο τῆς οἰκείας ἀσεβείας τὸν ἔλεγχον, καὶ Σα βέλλιος δὲ καὶ Μάρκελλος καὶ Φωτεινὸς, οἱ τὰς τρεῖς ὑποστάσεις ἀρνούμενοι, καὶ τὰς τῆς θεότητος συγ χέοντες ἰδιότητας, ἐντεῦθεν βλασφημοῦντες ἐλέγχον ται· ἕτερος γὰρ κατὰ τὴν ὑπόστασιν ὁ ἐν μορφῇ Θεοῦ ὑπάρχων, καὶ ἕτερος ἐκεῖνος οὗ ἐν μορφῇ ὑπάρ 75.1432 χει· καὶ ἄλλος πάλιν ὁ μὴ ἁρπαγμὸν ἡγησάμενος τὸ εἶναι ἴσα Θεῷ, παρ' ἐκεῖνον οὗ ἴσος ὑπάρχει, ἀλλ' οὐχ ἥρπασεν τὴν πρὸς αὐτὸν ἰσότητα. Πρὸς δὲ τού τοις καὶ ὁ ψευδώνυμος Παῦλος, ὁ τὴν μὲν πρὸ αἰώνων γέννησιν τοῦ Σωτῆρος ἀρνούμενος, Ἰουδαϊκῷ δὲ κεχρημένος φρονήματι, καὶ τὴν ἐκ Παρθένου μό νην ὁμολογῶν, ἐκ τῶν αὐτῶν τούτων λόγων, τὴν ἀξίαν τῆς ἀσεβείας αἰσχύνην καρποῦται· διδάσκεται γὰρ ὑπὸ τοῦ θείου Παύλου τὸν λαβόντα Θεὸν Λόγον, καὶ τὴν ἀνθρωπείαν φύσιν τὴν ληφθεῖσαν, τὴν προϋπάρ χουσαν μορφὴν τοῦ Θεοῦ, καὶ ἐν τῷ τέλει τῶν αἰώνων προσληφθεῖσαν ἀπ' ἐκείνης δούλου μορφήν. ∆ιδά σκεται δὲ πάλιν Ἀπολινάριος σὺν Ἀρείῳ καὶ Εὐνομίῳ, ὡς οὐχ ὁ Θεὸς Λόγος ὁ ἄτρεπτος, εἰς σαρκὸς φύσιν ἐτράπη, ἀλλὰ τὴν ἡμετέραν ἀναλαβὼν οὐσίαν, τὴν ἡμετέραν ἐπραγματεύσατο σωτηρίαν. Ἀπεδείξα μεν δὲ, δι' ὧν εἰρήκαμεν, μορφὴν δούλου τὴν τοῦ ἀνθρώπου προσαγορευομένην οὐσίαν· εἰ γὰρ ἡ μορφὴ τοῦ Θεοῦ, οὐσία τοῦ Θεοῦ· ἀμόρφωτον γὰρ καὶ ἀνεί δεον τὸ Θεῖον· ἁπλοῦν δὲ καὶ ἀσύνθετον καὶ ἀσχημά τιστον, καὶ ἡ τοῦ δούλου μορφὴ δηλονότι οὐσία δού λου εἰκότως ἂν νοηθείη· οὐσία δὲ δούλου, τουτέστιν ἀνθρώπου, οὐ τὸ φαινόμενον σῶμα μόνον, ἀλλὰ πᾶσα τοῦ ἀνθρώπου ἡ φύσις παρὰ τοῖς σωφρονοῦσιν νενό μισται. Πρὸς δὲ τούτοις οἱ πρωτοστάται τῆς ἀσεβείας, καὶ πρῶτοι τὴν βλασφημίαν κατὰ τῆς εὐσεβείας βλαστήσαντες, καὶ Χριστιανῶν μὲν ὄνομα ἑαυτοῖς ἐπιθέντες, πᾶσαν δὲ τὴν πολύθεον τῶν εἰδώλων πλά νην ὑπερακοντίσαντες, Μαρκίων, φημὶ, καὶ Μάνης, καὶ οἱ τῆς λοιμικῆς αὐτῶν καθέδρας μύσται καὶ γεί τονες, δι' αὐτῶν τούτων τῶν ῥημάτων τὴν οἰκείαν παραπληξίαν μανθάνουσι· τὴν κατὰ σάρκα γὰρ τοῦ Κυρίου γέννησίν τε καὶ ἐνανθρώπησιν οὐ δεχόμενοι, ἀκούουσι τοῦ θειοτάτου Παύλου διδάσκοντος, ὡς ἡ τοῦ Θεοῦ μορφὴ ἔλαβε τὴν τοῦ δούλου μορφήν· ἡ δὲ τοῦ δούλου μορφὴ οὐ φαντασία τις ἦν, οὐδὲ σκιὰ, οὐδὲ ἀέριον ἴνδαλμα, οὐδ' ἄλλο τι τῶν τοιούτων προσαγορεύεται, ἀλλ' ἡ τοῦ δούλου φύσις. Εἰ δὲ τὰ ἐπαγόμενα ἡμῖν προβάλλοιντο, «ἐν ὁμοιώ ματι ἀνθρώπου γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος,» καὶ τὸ ἐν τῇ πρὸς Ῥωμαίους, «ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, «πρῶτον αὐτῶν τὴν ἄνοιαν διελέγξωμεν· εἰ γὰρ τὸ, «ἐν ὁμοιώματι ἀν θρώπου, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος,»