the passions might be known. Let no one, therefore, be scandalized by the human things, but rather let him know that the Logos Himself is impassible by nature, and yet because of the flesh which He put on these things are said of Him, "since these are properties of the flesh," but the body itself is the property of the Savior. And He Himself, being impassible by nature, remains unharmed by these things, but rather makes them disappear and destroys them. 101 From the same discourse. We have necessarily examined these things beforehand, so that if we see Him acting or speaking divinely through the instrument of His own body, we may know that being God He performs these things. And again, if we see Him speaking or suffering in a human way, we may not be ignorant that, wearing flesh, He became man and thus does and speaks these things. For knowing the property of each, and seeing and understanding both performed by one, we believe rightly and will never be led astray. But if anyone, seeing only the things done divinely by Him, denies the body, or seeing the properties of the body, denies the incarnate presence of the Logos, or from the human things thinks lowly of the Logos, such a person, like a Jewish tradesman mixing wine with water, will consider the cross a "scandal," and like the Greeks will deem the preaching "foolishness," just as the God-fighting Arians have suffered. For seeing the human things of the Savior, they thought Him to be a creature. Therefore, seeing the divine works of the Logos, they ought also to have denied the generation of His body and henceforth to count themselves among the Manichaeans. 102 From the same discourse. And just as when He spat and stretched out His hands and called Lazarus, we did not say that the accomplishments were human, even if they happened through the body, but of God. So, if human things are said of the Savior in the Gospel, again, looking to the nature of the things said, and as being foreign to God, let us not attribute these to the divinity of the Logos, but to His humanity. 103 From the same discourse. Hearing "He wept" and similar things, we say these are properties of the body, especially because it is reasonable to find the cause in each of these, that the one is written as concerning God, and the other is said because of His human body. For the things of the body could not happen in an incorporeal being, unless He had taken a corruptible and mortal body. For the holy Mary was mortal, from whom the body also was. Therefore, since He came to be in a suffering body, and a weeping one, and a weary one, these things, which are properties of the flesh, are necessarily said of Him along with the body. If, therefore, He wept and was troubled, it was not the Logos, inasmuch as He is Logos, who was weeping and troubled, but this was a property of the flesh. And if He also prayed for the cup to pass, it was not the divinity that was afraid, but this passion also was a property of the humanity and His saying "why have you forsaken me?"

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τὰ πάθη ἐπιγνωσθῇ. μὴ τοίνυν ἐκ τῶν ἀνθρωπίνων τις σκανδαλιζέσθω, ἀλλὰ μᾶλλον γινωσκέτω ὡς τὴν φύσιν αὐτὸς ὁ λόγος ἀπαθής ἐστι καὶ ὅμως δι' ἣν ἐνεδύσατο σάρκα λέγεται περὶ αὐτοῦ ταῦτα, «ἐπειδὴ τῆς μὲν σαρκὸς ἴδια ταῦτα,» τοῦ δὲ σωτῆρος ἴδιον αὐτὸ τὸ σῶμα. καὶ αὐτὸς μὲν ἀπαθὴς τὴν φύσιν ὡς ἔστι διαμένει μὴ βλαπτόμενος ἀπὸ τούτων, ἀλλὰ μᾶλλον ἐξαφανίζων καὶ ἀπολλύων αὐτά. 101 Ἐκ τοῦ αὐτοῦ λόγου. Ταῦτα ἀναγκαίως προεξητάσαμεν, ἵν' ἐὰν ἴδωμεν αὐτὸν δι' ὀργάνου τοῦ ἰδίου σώματος θεϊκῶς πράττοντα ἢ λέγοντα, γινώσκωμεν ὅτι θεὸς ὢν ταῦτα ἐργάζεται. καὶ πάλιν, ἐὰν ἴδωμεν αὐτὸν ἀνθρωπίνως λαλοῦντα ἢ πάσχοντα, μὴ ἀγνοῶμεν ὅτι σάρκα φορῶν γέγονεν ἄνθρωπος καὶ οὕτω ταῦτα ποιεῖ καὶ λαλεῖ. ἑκάστου γὰρ τὸ ἴδιον γινώσκοντες καὶ ἀμφότερα ἐξ ἑνὸς πραττόμενα βλέποντες καὶ νοοῦντες ὀρθῶς πιστεύομεν καὶ οὔποτε πλανηθησόμεθα. ἐὰν δέ τις θεϊκῶς τὰ παρ' αὐτοῦ μόνου γινόμενα βλέπων ἀρνήσηται τὸ σῶμα ἢ καὶ τὰ τοῦ σώματος ἴδια βλέπων ἀρνήσηται τὴν τοῦ λόγου ἔνσαρκον παρουσίαν ἢ καὶ ἐκ τῶν ἀνθρωπίνων ταπεινὰ τοῦ λόγου φρονήσῃ, ὁ τοιοῦτος ὡς μὲν Ἰουδαϊκὸς κάπηλος μίσγων τὸν οἶνον ὕδατι, «σκάνδαλον» νομίσει τὸν σταυρὸν ὡς δὲ Ἕλληνων «μωρίαν» ἡγήσεται τὸ κήρυγμα, οἷα δὴ καὶ οἱ θεομάχοι Ἀρειανοὶ πεπόνθασι. τὰ γὰρ ἀν-θρώπινα βλέποντες τοῦ σωτῆρος ἐνόμισαν αὐτὸν εἶναι κτίσμα. οὐκοῦν ἔδει καὶ τὰ θεϊκὰ βλέποντας αὐτοὺς ἔργα τοῦ λόγου ἀρνήσασθαι τοῦ σώματος αὐτοῦ τὴν γένεσιν καὶ λοιπὸν καὶ Μανιχαίους ἑαυτοὺς συγκα-ταριθμεῖν. 102 Ἐκ τοῦ αὐτοῦ λόγου. Καὶ ὥσπερ πτύσαντος αὐτοῦ καὶ ἐκτείναντος χεῖρας καὶ φωνήσαντος Λάζαρον οὐκ ἐλέγομεν ἀνθρώπινα εἶναι τὰ κατορθώματα, εἰ καὶ διὰ τοῦ σώματος ἐγένετο ἀλλὰ θεοῦ. οὕτως ἐὰν τὰ ἀνθρώπινα λέγηται περὶ τοῦ σωτῆρος ἐν τῷ εὐαγγελίῳ, πάλιν εἰς τὴν φύσιν τῶν λεγομένων ἐνορῶντες καὶ ὡς ἀλλότρια τὰ τοῦ θεοῦ τυγχάνοντα μὴ τῇ θεότητι τοῦ λόγου ταῦτα λογιζώμεθα, ἀλλὰ τῇ ἀνθρωπότητι. 103 Ἐκ τοῦ αὐτοῦ λόγου. Ἀκούοντες δὲ τὸ «ἔκλαυσε» καὶ τὰ ὅμοια, ταῦτα τοῦ σώματος ἴδια λέγειν μάλιστα ὅτι ἐν ἑκατέρῳ τούτων ἔχειν τὴν ἀφορμὴν εὔλογον, ὅτι τὸ μὲν ὡς περὶ θεοῦ γέγραπται, τὸ δὲ διὰ τὸ ἀνθρώπινον αὐτοῦ σῶμα λέγεται. οὐδὲ γὰρ ἐν ἀσωμάτῳ τὰ τοῦ σώματος ἂν γένοιτο, εἰ μὴ σῶμα λαβὼν ἦν φθαρτὸν καὶ θνητόν. θνητὴ γὰρ ἦν ἡ ἁγία Μαρία, ἐξ ἧς ἦν καὶ τὸ σῶμα. διὸ ἀνάγκη ἐν πάσχοντι σώματι, καὶ κλαίοντι, καὶ κάμνοντι γενομένου αὐτοῦ, αὐτοῦ λέγεσθαι μετὰ τοῦ σώματος καὶ ταῦτα, ἅπερ ἐστὶν ἴδια τῆς σαρκός. εἴ τε τοίνυν ἔκλαυσε καὶ ἐταράχθη, οὐκ ἦν ὁ λόγος, ᾗ λόγος ἐστίν, ὁ κλαίων καὶ ταραττόμενος, ἀλλὰ τῆς σαρκὸς ἴδιον ἦν τοῦτο. εἰ δὲ καὶ παρεκάλεσε παρελθεῖν τὸ ποτήριον οὐκ ἦν ἡ θεότης ἡ δειλιῶσα, ἀλλὰ τῆς ἀνθρωπότητος ἦν ἴδιον καὶ τοῦτο τὸ πάθος καὶ τὸ λέγει «ἵνα τί με ἐγκατέλιπες»;

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