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the theory concerning man; even though the argument in this gives many handles to the heretics; for if one were to count the intellectual faculty by itself, he could speak of a different definition for the spirited part and again another for the appetitive part. And perhaps someone, enumerating also the other movements of the soul according to the argument, would show man to be something multiform and multicomposite instead of tripartite.

But let these things be, so that by not going through them one by one we might not extend our refutation to an immoderate length, but let us proceed to the next points of the argument. For having established through many arguments the threefold or tripartite, or however one wishes to name it, human composition, he also mentions certain synodical dogmas, both those gathered against Paul of Samosata, saying "the Lord was deified from heaven"; and that pronounced at Nicaea, of which he cited the saying verbatim, spoken in this manner: "Who came down from heaven and was incarnate and was made man." And having said these things, as if having prepared for the argument about to be spoken, he thus lays bare the thought of his own will and says, as if appropriating it to what has been demonstrated, 3,1.143 thus according to the letter: "Christ, having the spirit, that is, the mind, as God, along with a soul and a body, is reasonably called man from heaven." What do these statements have in common with what preceded? Where did the synod against the Samosatene dogmatize this? But I leave aside things older than our memory. What such thing did he show in the dogmas of Nicaea? The faith speaks of the one who came down from the heavens and was incarnate, so that the flesh is not conceived of before the descent, but that the one who was incarnate and was made man comes second, after the descent? This is preached by all in the churches and this is our argument, or rather, that of the church. Where then in what has been said is it, that "Christ, having the spirit, that is, the mind, as God, along with a soul and a body, is called man from heaven"? For whether you examine the argument based on the bare letter or on the meaning of what was said, in neither will the statement be found. For the letter is as far from the letter as, to speak in the manner of the psalms, the east is from the west; and what does the meaning of what has been said show in common with what is signified by that? This man says that Christ, incarnate in human flesh, has in himself God the spirit, that is, the mind; and he says this, the one who commands not to call Christ a God-bearing man, as having God in himself as one in another, himself establishing this before others. But the voice of the synod speaks of the one who came down from heaven. Let the common and simple man, therefore, understand the descent from the heavens to us; for we will not differ with such a conception, even if the mind should indicate a loftier meaning, not speaking of the divine, which is everywhere and encompasses all things, as descending locally, but signifying its condescension to the lowliness of our nature; but however it may be pleasing for one to accept the descent, the word of the synod again speaks of the one who was incarnate 3,1.144, speaking this well also; for how else could it have more fittingly interpreted the birth from a woman? For not insofar as he is God was he himself, in himself, born of a woman. For he who was before creation does not receive his very being through being born through flesh; but having prepared the way by the Holy Spirit for the entrance of his own power and needing no material cause for the construction of his own tabernacle according to what was said concerning wisdom, "He built a house for Himself," having made into a man the dust from the virgin, through which he was mingled with what is human. Where then in these things does the argument say, what seems right to Apollinarius, <that> "Christ, having the spirit, that is, the mind, as God, along with a soul and a body, is reasonably called man from heaven"? For if it is permitted for him by his own authority to draw the divine oracles toward what seems right to him and like the interpreters of dreams, to fit whatever meaning he wishes to the letter, these and such things to the divine words I attribute

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τὴν περὶ τὸν ἄνθρωπον θεωρίαν· εἰ καὶ ὅτι πολλὰς τοῖς αἱρετικοῖς δίδωσιν ὁ λόγος ἐν τούτῳ λαβάς· δύναται γάρ, εἰ τὸ νοητικὸν ἐφ' ἑαυτοῦ τις ἀριθμοίη, ἑτέραν τοῦ θυμοειδοῦς τὴν περιγραφὴν λέγειν καὶ τοῦ ἐπι θυμητικοῦ πάλιν ἑτέραν. ἴσως δ' ἄν τις καὶ τὰ λοιπὰ τῆς ψυχῆς κινήματα κατὰ τὸν λόγον ἐξαριθμούμενος πολυσχιδῆ τινα καὶ πολυσύνθετον ἀντὶ τοῦ τριμεροῦς ἀποδείξειε τὸν ἄνθρωπον.

Ἀλλ' ἐάσθω ταῦτα, ὡς ἂν μὴ τοῖς καθ' ἕκαστον ἐπεξιόντες εἰς ἀμετρίαν ἐκτείνωμεν τὴν ἀντίρρησιν, πρὸς δὲ τὰ ἐφεξῆς τοῦ λόγου προΐωμεν. κατασκευάσας γὰρ διὰ πολλῶν τὸ τριφυὲς ἢ τριμερὲς ἢ ὅπως ἂν ἐθέλῃ τις ὀνομάζειν τὸ ἀνθρώ πινον σύγκριμα, μέμνηταί τινων καὶ δογμάτων συνοδικῶν τῶν τε κατὰ Παύλου τοῦ Σαμωσατέως συνειλεγμένων λέγον τος Ἐξ οὐρανοῦ ἀποτεθεῶσθαι τὸν κύριον· καὶ τοῦ κατὰ Νίκαιαν ἐκφωνηθέντος, οὗ τὴν ῥῆσιν ἐπὶ λέξεως τοῦτον τὸν τρόπον εἰρημένην παρέθετο τὸ Ἐξ οὐρανοῦ καταβάντα καὶ σαρκωθέντα καὶ ἐνανθρωπήσαντα. καὶ ταῦτα εἰπὼν ὡς προκατασκευάσας τὸν μέλλοντα ῥηθή σεσθαι λόγον οὕτως ἀπογυμνοῖ τοῦ ἰδίου βουλήματος τὴν διάνοιαν καί φησιν οἱονεὶ προσοικειῶν τοῖς ἀποδεδειγμένοις 3,1.143 οὕτω κατὰ τὴν λέξιν· Τὸ δὴ πνεῦμα, τουτέστι τὸν νοῦν, θεὸν ἔχων ὁ Χριστὸς μετὰ ψυχῆς καὶ σώ ματος εἰκότως ἄνθρωπος ἐξ οὐρανοῦ λέγεται. τί κοινὸν ἔχει τὰ εἰρημένα πρὸς τὰ προάγοντα; ποῦ τοῦτο ἡ κατὰ τοῦ Σαμωσατέως ἐδογμάτισε σύνοδος; ἀλλ' ἐῶ τὰ τῆς μνήμης ἡμῶν πρεσβύτερα. τί τοιοῦτον ἐν τοῖς κατὰ Νίκαιαν δόγμασιν ἔδειξεν; τὸν καταβάντα ἐκ τῶν οὐρανῶν ἡ πίστις λέγει καὶ σαρκωθέντα, ὡς μὴ πρὸ τῆς καθόδου νοεῖσθαι τὴν σάρκα, ἀλλὰ δευτερεύειν μετὰ τὴν κάθοδον τὸν σαρκωθέντα καὶ ἐνανθρωπήσαντα; τοῦτο παρὰ πάντων ἐν ἐκκλησίαις κηρύσσεται καὶ οὗτος ἡμέτερος, μᾶλλον δὲ τῆς ἐκκλησίας ὁ λόγος. ποῦ τοίνυν ἐν τοῖς εἰρημένοις ἐστίν, ὅτι τὸ πνεῦμα, τουτέστι τὸν νοῦν, θεὸν ἔχων ὁ Χριστὸς μετὰ ψυχῆς καὶ σώματος ἐξ οὐρανοῦ ἄνθρωπος λέγεται; εἴτε γὰρ ἐπὶ τῆς λέξεως ψιλῆς ἐξετάζοις τὸν λόγον εἴτε καὶ τὴν τῶν εἰρημένων διάνοιαν, ἐν οὐθετέρῳ τὸ ῥηθὲν εὑρεθή σεται. ἡ μὲν γὰρ λέξις τοσοῦτον ἀπέχει τῆς λέξεως καθ' ὅσον ἀπέχουσι, ψαλμικῶς εἰπεῖν, ἀνατολαὶ ἀπὸ δυσμῶν· ἡ δὲ διάνοια τῶν εἰρημένων τί κοινὸν πρὸς τὰ δι' ἐκείνης δηλούμενα δείκνυσιν; φησὶν οὗτος τὸν σαρκωθέντα τῇ ἀν θρωπίνῃ σαρκὶ Χριστὸν ἐν ἑαυτῷ θεὸν τὸ πνεῦμα, τουτέστι τὸν νοῦν, ἔχειν· λέγει δὲ τοῦτο ὁ κελεύων ἔνθεον ἄνθρωπον μὴ λέγειν τὸν Χριστόν, θεὸν ἔχοντα ἐν ἑαυτῷ ὡς ἄλλον ἐν ἄλλῳ, αὐτὸς πρὸ τῶν ἄλλων τοῦτο κατασκευάζων. ἡ δὲ τῆς συνόδου φωνὴ τὸν ἐξ οὐρανοῦ καταβάντα λέγει. νοείτω μὲν οὖν ὁ πολὺς καὶ ἀκέραιος τὴν ἐκ τῶν οὐρανῶν πρὸς ἡμᾶς κάθοδον· οὐδὲν γὰρ πρὸς τὴν τοιαύτην ὑπόληψιν διοισόμεθα, κἂν ὑψηλοτέραν ὁ νοῦς ἐμφαίνῃ διάνοιαν, μὴ τοπικῶς λέγων καταβαίνειν τὸ θεῖον πανταχοῦ ὂν καὶ περιδεδραγμένον τῶν ὄντων, ἀλλὰ τὴν πρὸς τὸ ταπεινὸν τῆς φύσεως ἡμῶν παραδηλῶν συγκατάβασιν· πλὴν ὅπως ἂν ᾖ φίλον τῷ βουλομένῳ δέχεσθαι τὴν κάθοδον, τὸν σαρκω 3,1.144 θέντα πάλιν ὁ τῆς συνόδου λόγος φησὶ καλῶς καὶ τοῦτο λέγων· πῶς γὰρ ἂν οἰκειότερον τὴν ἐκ γυναικὸς ἡρμήνευσε γέννησιν; οὐ γάρ, ᾗ θεός ἐστιν, αὐτὸς καθ' ἑαυτὸν ἐκ γυ ναικὸς ἐγεννήθη. ὁ γὰρ πρὸ τῆς κτίσεως ὢν τῷ διὰ σαρκὸς γεγεννῆσθαι αὐτὸ τὸ εἶναι οὐκ ἐπιδέχεται· ἀλλὰ τῷ ἁγίῳ πνεύματι προοδοποιήσας τὴν τῆς ἰδίας δυνάμεως εἴσοδον καὶ μηδὲν τῆς ὑλικῆς ἀφορμῆς πρὸς τὴν κατασκευὴν τοῦ οἰκείου σκήνους προσδεηθεὶς κατὰ τὸ εἰρημένον περὶ τῆς σοφίας Ἑαυτῷ ᾠκοδόμησεν οἶκον τὸν ἐκ τῆς παρθένου χοῦν ἀνθρωποποιήσας, δι' οὗ συνεκράθη πρὸς τὸ ἀνθρώπινον. Ποῦ τοίνυν ἐν τούτοις φησὶν ὁ λόγος, ὅπερ τῷ Ἀπολιναρίῳ δοκεῖ, <ὅτι> τὸ πνεῦμα, τουτέστι τὸν νοῦν, θεὸν ἔχων ὁ Χριστὸς μετὰ ψυχῆς καὶ σώματος, εἰκότως ἐξ οὐρανοῦ ἄν θρωπος λέγεται; εἰ μὲν γὰρ ἔξεστι κατ' ἐξουσίαν αὐτῷ πρὸς τὸ δοκοῦν ἕλκειν τὰ θεῖα λόγια καὶ κατὰ τοὺς τῶν ὀνείρων ὑποκριτάς, ὅπερ ἂν ἐθέλῃ, τοῦτο τῷ γράμματι προσαρμόζειν τὸ νόημα, ταῦτα καὶ τὰ τοιαῦτα τοῖς θείοις λόγοις ἐπιφημι