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some question is raised concerning the incarnation, that is, the enfleshment, define this for all concerning us: that we bring to one the Son of God, who was begotten of the Father and after this from the holy Virgin Mary, and we do not name two sons, but we worship one and the same in indivisible divinity and honor. And if anyone does not agree with these things either now or later, he himself will give an account to God on the day of judgment. 102.5 Therefore, our objection and opposition to their senseless opinion concerning the mind is, in brief, of such a kind and so it stands; for they alone almost truly suffer what they dogmatize, cutting off the mind by foolishness. 102.6 And lest they accuse us of rejecting now what we formerly accepted, the faith of the beloved Vitalius, which he delivered in writing when demanded by the blessed Damasus, bishop of Rome, we shall briefly declare this also. 102.7 For when these men theologize about their secret doctrines to their genuine disciples and initiates, just as the Manicheans do to their so-called elect, uncovering their whole disease, they barely even grant flesh to the Savior. 102.8 But when they are refuted and pressed by the common conceptions concerning the incarnation which Scripture presents, they confess the pious words, but do evil with respect to the mind, 102.9 confessing the man not as soulless nor irrational nor mindless nor incomplete, but introducing the divinity itself as soul and reason and mind, as if it alone were mixed with the flesh, but not also our and human things, even if his sinlessness was greater than ours and a purification from our passions.

102.10 Thus, at any rate, they also misinterpret the phrase 'But we have the mind of Christ' badly and very foolishly, saying that the mind of Christ is the divinity, not, as we, understanding that those who have purified their own mind by imitation of that mind which the Savior took up for our sake, and conforming it to him, as far as possible, these are said to have the mind of Christ; 102.11 just as also those who have disciplined their flesh and become co-bodied and co-partakers of Christ in this respect might be testified to have the flesh of Christ, and 'As we have borne the image of the earthy, so,' it says, 'shall we bear the image of the heavenly.' And so for them a perfect man is not the one tempted in all our respects without sin, but the mixture of God and flesh is what is dogmatized. For what, they say, is more perfect than this? 102.12 And they do the same evil regarding the phrase of the incarnation, explaining that 'he became man' does not mean he became *in* a man, whom he put on himself, according to what is said: 'For he himself knew what was in man,' but saying and teaching that he spoke and lived with men, and taking refuge in that saying which states, 'After this he was seen on earth and conversed with men.'

102.13 And why should one struggle further? Those who strip away the man and the inner image purify only what is outside of us through the new mask and what is seen, 102.14 fighting with themselves so much as at one time to expound things grossly and carnally because of the flesh and other things (for from this has their second Judaism arisen, and the millennial and nonsensical luxury in paradise, and almost our taking up the same things again for the same reasons), and at another time to introduce an appearance rather than the reality of the flesh, as having suffered none of our things, not even those that are free from sin, 102.15 and for this to use the apostolic saying, not understood or spoken apostolically, that our Savior was made in the likeness of men and was found in form as a man, as if not the human nature were signified in these things, but some deceitful fantasy and appearance. 102.16 Since, therefore, these sayings, when well understood, are on the side of piety, but when badly explained, contain impiety, what wonder is it if also those

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ἐνανθρωπήσεως εἴτ' οὖν σαρκώσεως κινεῖταί τι ζήτημα, καὶ τοῦτο διορίζου πᾶσι περὶ ἡμῶν ὅτι τὸν Υἱὸν τοῦ Θεοῦ, τὸν γεννηθέντα ἐκ τοῦ Πατρὸς καὶ μετὰ τοῦτο ἐκ τῆς ἁγίας Παρθένου Μαρίας, εἰς ἓν ἄγομεν, καὶ οὐ δύο υἱοὺς ὀνομάζομεν, ἀλλ' ἕνα καὶ τὸν αὐτὸν ἐν ἀδιαιρέτῳ θεότητι καὶ τιμῇ προσκυνοῦμεν. Εἰ δέ τις οὐ συντίθεται τούτοις ἢ νῦν ἢ ὕστερον, αὐτὸς ὑφέξει τῷ Θεῷ λόγον ἐν ἡμέρᾳ κρίσεως. 102.5 Ἡ μὲν οὖν πρὸς τὴν ἀνόητον αὐτῶν περὶ τοῦ νοῦ δόξαν ἔνστασις ἡμῶν καὶ ἀντίθεσις, ὡς ἐν βραχεῖ, τοιαύτη καὶ οὕτως ἔχουσα· μονοὶ γὰρ σχεδὸν ὃ δογματίζουσιν ὄντως καὶ πάσχουσιν, ἀνοίᾳ τὸν νοῦν περικόπτοντες. 102.6 Ἵνα δὲ μὴ κατηγορῶσιν ἡμῶν ὡς τὴν τοῦ ἀγαπητοῦ Οὐϊταλίου πίστιν, ἣν ἀπαιτηθεὶς ὑπὸ τοῦ μακαρίου ∆αμάσου τοῦ τῆς Ῥώμης ἐπισκόπου ἔγγραφον ἐπιδέδωκε, πρότερον μὲν ἀποδεχομένων, νῦν δὲ ἀναινομένων, καὶ περὶ τούτου βραχέα δηλώσομεν. 102.7 Οὗτοι γὰρ ἡνίκα μὲν ἂν τοῖς γνησίοις αὐτῶν μαθηταῖς καὶ μύσταις τῶν ἀπορρήτων θεολογῶσιν, ὥσπερ οἱ Μανιχαῖοι τοῖς ἐκλεκτοῖς λεγομένοις, ὅλην τὴν νόσον αὐτῶν ἐκκαλύπτοντες, μόλις καὶ τὴν σάρκα τῷ Σωτῆρι διδόασιν. 102.8 Ὅταν δὲ ταῖς κοιναῖς ὑπολήψεσι περὶ τῆς ἐνανθρωπήσεως ἃς ἡ Γραφὴ παρίστησιν ἐλέγχωνται καὶ πιέζωνται, τὰς μὲν εὐσεβεῖς λέξεις ὁμολογοῦσι, περὶ δὲ τὸν νοῦν κακουργοῦσιν, 102.9 οὐκ ἄψυχον μὲν οὐδὲ ἄλογον οὐδὲ ἀνοῦν οὐδὲ ἀτελῆ ὁμολογοῦντες τὸν ἄνθρωπον, ψυχὴν δὲ καὶ λόγον καὶ νοῦν αὐτὴν εἰσάγοντες τὴν θεότητα, ὡς αὐτῆς τῇ σαρκὶ συγκραθείσης μόνης, ἀλλ' οὐχὶ καὶ τῶν ἡμετέρων καὶ ἀνθρωπίνων, εἰ καὶ τὸ ἀναμάρτητον κρεῖττον ἢ καθ' ἡμᾶς ἦν καὶ τῶν ἡμετέρων παθῶν καθάρσιον.

102.10 Οὕτω γοῦν καὶ τὸ «Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν» παρεξηγοῦνται κακῶς καὶ λίαν εὐήθως, νοῦν Χριστοῦ τὴν θεότητα λέγοντες, οὐχ, ὅπερ ἡμεῖς, ὑπολαμβάνοντες ὅτι οἱ τὸν ἑαυτῶν νοῦν καθήραντες μιμήσει τοῦ νοὸς ἐκείνου, ὃν ὑπὲρ ἡμῶν ὁ Σωτὴρ ἀνεδέξατο, καὶ πρὸς αὐτὸν ῥυθμίζοντες, ὡς ἐφικτόν, οὗτοι νοῦν Χριστοῦ ἔχειν λέγονται· 102.11 ὡς καὶ σάρκα Χριστοῦ μαρτυρηθεῖεν ἂν ἔχειν ἐκεῖνοι οἱ τὴν σάρκα παιδαγωγήσαντες καὶ σύσσωμοι καὶ συμμέτοχοι Χριστοῦ κατὰ τοῦτο γενόμενοι, καὶ «Ὡς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, οὕτω, φησί, φορέσομεν τὴν εἰκόνα τοῦ ἐπουρανίου». Οὕτω δὲ καὶ τέλειος αὐτοῖς ἄνθρωπος οὐχ ὁ πεπειραμένος κατὰ πάντα τὰ ἡμέτερα χωρὶς ἁμαρτίας, ἀλλὰ τὸ ἐκ Θεοῦ καὶ σαρκὸς σύγκραμα δογματίζεται. Τούτου γάρ, φασί, τί τελειότερον; 102.12 Τὸ δ' αὐτὸ καὶ περὶ τὴν τῆς ἐνανθρωπήσεως κακουρ γοῦσι φωνήν, τὸ ἐνηνθρώπησεν οὐκ ἐν ἀνθρώπῳ γέγονεν, ὃν ἑαυτῷ περιέπηξεν, ἐξηγούμενοι, κατὰ τὸ εἰρημένον· «Αὐτὸς γὰρ ἐγίνωσκε τί ἦν ἐν τῷ ἀνθρώπῳ», ἀλλ' ἀνθρώποις ὡμίλησε καὶ συνεπολιτεύσατο λέγοντες καὶ διδάσκοντες, καὶ πρὸς ἐκείνην καταφεύγοντες τὴν φωνὴν τὴν «Μετὰ τοῦτο ἐπὶ τῆς γῆς ὤφθη καὶ τοῖς ἀνθρώποις συνανεστράφη» λέγουσαν.

102.13 Καὶ τί ἄν τις ἀγωνίζοιτο ἐπὶ πλεῖον; Οἱ τὸν ἄνθρωπον ἀποσκευαζόμενοι καὶ τὴν ἐντὸς εἰκόνα τὸ ἐκτὸς ἡμῶν καθαρίζουσι μόνον διὰ τοῦ καινοῦ προσωπείου καὶ τοῦ ὁρωμένου, 102.14 τοσοῦτον ἑαυτοῖς μαχόμενοι ὡς ποτὲ μὲν διὰ τὴν σάρκα καὶ τὰ ἄλλα παχέως καὶ σαρκικῶς ἐξηγεῖσθαι (ἐντεῦθεν γὰρ αὐτοῖς ὁ δεύτερος Ἰουδαϊσμὸς ὥρμηται καὶ ἡ χιλιοέτης καὶ ληρώδης ἐν τῷ παραδείσῳ τρυφὴ καὶ σχεδὸν τὸ τὰ αὐτὰ πάλιν ἐπὶ τοῖς αὐτοῖς ἀναλαμβάνειν ἡμᾶς), ποτὲ δὲ δόκησιν μᾶλλον ἢ ἀλήθειαν τῆς σαρκὸς εἰσάγειν ὡς οὐδὲν τῶν ἡμετέρων παθούσης, οὐδὲ ὅσα τῆς ἁμαρτίας ἐστὶν ἐλεύθερα, 102.15 καὶ κεχρῆσθαι πρὸς τοῦτο τῇ ἀποστολικῇ φωνῇ, οὐκ ἀποστολικῶς νοουμένῃ ἢ λεγομένῃ, ἐν ὁμοιώματι ἀνθρώπων τὸν Σωτῆρα ἡμῶν γεγενῆσθαι καὶ σχήματι εὑρῆσθαι ὡς ἄνθρωπον, ὡς οὐχὶ τοῦ ἀνθρωπίνου εἴδους ἐν τούτοις δηλουμένου, φαντασίας δέ τινος ἀπατηλῆς καὶ δοκήσεως. 102.16 Ἐπειδὴ τοίνυν αἱ φωναὶ αὗται καλῶς μὲν νοούμεναι μετὰ τῆς εὐσεβείας εἰσί, κακῶς δὲ ἐξηγούμεναι τὸ δυσσεβὲς ἔχουσι, τί θαυμαστὸν εἰ καὶ τοὺς