B. Unwise therefore and utterly incongruous to the holy Scriptures is it both to deem and to say that the man assumed used human expressions as forsaken by the Word which was connected with him.

A. Blasphemy, my friend, and a proof of the uttermost stupefaction, and that full clear, will this be, yet is it not incongruous to those who understand not to think aright. For since they sever and divide utterly both words and facts and have allotted the one to the Only-Begotten alone and by Himself, the other as it were to a son other than He and from a woman, therefore have they missed of the straight and most unerring way and of clearly knowing the mystery of Christ.

B. We must not then divide either words or facts, when the Gospel and Apostolic preachings are brought forward?

A. By no means, as far as pertains to two persons and hypostases severed from one another and diverging altogether apart and separately: for in that there is One Son, the Word made Man for our sakes, I would say that all are His, both words and facts, both the God-befitting and besides the human.

B. Hence even if He be said to be weary from the journey . to be hungry and to share in sleep: will it be fit (tell me) to allot to God the Word things thus mean and abased?

A. The Word still bare and not yet Incarnate and ere He descended unto the emptying, it will by no means befit (for you deem aright), but to Him made man and emptied what hurt can this inflict on Him? for as we say that His flesh was made His own , so again His are the weaknesses of the flesh through the Economic appropriation of them and after the mode of the emptying, for He was made like in all things to His brethren, without sin alone. And marvel not that we say that He has made the weaknesses of the flesh His own along with the flesh: whence to Himself again hath He allotted the contumelies too from without, which were put upon Him by the frowardness of the Jews, saying through the voice of the Psalmist, They parted My garments among themselves and upon My vesture they cast the lot, and again, All that see Me sneered at Me, they spake with their lips, they wagged the head.

B. Hence though He say for example, He that hath seen Me hath seen the Father, I and the Father are One, and to the Jews, Why are ye seeking to kill Me, a man Who have told you the truth which I heard of God, shall we allow that the words both one and other belong to One and the Same?

A. Most certainly, for Christ has never been divided, but is believed to be One and Only and Very Son by all who worship Him. For the Image of the Invisible God, the Brightness of the glory of the Person of the Father, the Impress of His Essence, took bondman's form, not as though connecting a man to Himself, as they say, but rather Himself made in that form, yet even so abiding in likeness to God the Father. And the all-wise Paul hath written, For it is God Who said that the light should shine forth of darkness, Who shone in our hearts unto the illumining of the knowledge of His glory in the Face of Christ Jesus. For view how it is in the Person of Christ that the illumining of the Divine and Ineffable glory of God the Father shines forth: for the Only-Begotten albeit made man shews in Himself the glory of the Father, for This Alone and none other is conceived of and called Christ . Else let our opponents teach us how one can behold in a mere man the illumining or the knowledge of the Divine glory? for not in the form of man shall we see God: yet in the Word Alone Which has been made as we and made Man and hath even thus remained by Nature and truly Son, might one in wondrous wise see this too, in that He is conceived of as God. And verily the steward of His Mysteries, having called Him Christ Jesus as having been made as we and Incarnate, knows that He is so together with being God by Nature and in truth: for he writes after this wise, More boldly in part I have written to you, as reminding you because of the grace given me by God that I should be a minister of Christ Jesus, ministering the Gospel of God , Zacharias too prophesieth to his own child, I mean the Baptist, And thou, little one, shalt be called the prophet of the Most High, for thou shalt go before the face of the Lord to prepare a people for Him: and the Divine Baptist pointed out the Most High and Lord saying, See the Lamb of God which taketh away the sin of the world: This is He of whom I said, After me cometh a Man who has been made before me because He was prior to me. Is it then lawful to doubt that One and Only and Truly Son is the Word forth of God the Father together with the flesh united to Him and that not without soul, as some say, but ensouled with reasonable soul and in all respects One Person with it?

B. I would not doubt it in the least, for One Lord, One faith, One Baptism. But if Jesus be said to advance in stature and wisdom and grace, who is it that has been made in these? for the Word Who is forth of God the Father being full and Perfect in Himself, what and whereunto will He take accession or advance? being Himself Wisdom, He will not be said to be recipient of wisdom . We must enquire then, they say, to whom these things belong.

A. We must then (it is like) bring in another son and lord, because some cannot reach the depth of the holy Scriptures. The wise Evangelist therefore, having first brought in that The Word has been made fleshy sets Him forth Economically charging His own flesh to proceed by the paths of its own nature; and it belongs to human nature to advance in stature and wisdom, I may say in grace also, in that the understanding too that is in each springs upward conjointly with the measures of the body: for it is one in babes, other again in those that are now children and upwards. For it were not impossible or impracticable to the Word from forth of the Father as God, to rear on high even from the very swaddling-clothes the body which was united to Him and to bring it up to the measure of perfect stature; I will say too that to shew forth admirable wisdom even in His baby-state would have been both easy and without obstacle to Him, yet would it have savoured of wonderworking and been incongruous to the plan of the Economy; for the Mystery was performed noiselessly. He permitted therefore economically the measures of human nature to prevail in His own case, for this too will have been arranged in the meet order of the likeness to usward, whose advance is by little and little to what is greater, as the season calls us to accession of stature and of understanding not out of harmony therewith.

All-Perfect therefore, and un-lacking of ought whatever, and too of increase, is the "Word from forth the Father, as God: yet makes He His own what is ours seeing He has been made as we: yet we know that He is even so above us as God. And verily Paul dares, albeit knowing that He has been made flesh, looking at the Excellences of the Godhead, in places to say that He is not even man: he writes to them of Galatia, Paul an apostle not from men nor through man but through Jesus Christ, and elsewhere too, I declare to you the Gospel which was gospelled by me that it is not after man, for neither did I receive it from man nor was I taught it, but through revelation of Jesus Christ.

B. We must therefore adapt to Him both the being said to progress in wisdom and stature and grace, just as [we do] the hungering and being weary and the like: and perhaps even if He be said to suffer and to have been quickened by the Father, we shall allot to Him these things too.

A. Yes, for we say that His are the human by an Economic appropriation, and along with the flesh that which is its: seeing that no other son beside Him is conceived of by us, but the Lord Himself hath saved us, giving His own Blood a ransom for the life of all; for we were bought with a price, not with things corruptible silver or gold but with the Precious Blood as of a Lamb Immaculate and without blemish,, Christ, Who offered Himself in our behalf for an odour of a sweet smell to God the Father. And hereto will be our warrant Paul most learned in the law, who hath written, Be therefore imitators of God as beloved children, and walk in love as Christ too loved us and delivered Himself for us an offering and sacrifice to God for an odour of a sweet smell. But since Christ hath been made a sweet smell for us shewing in Himself the nature of man in possession of sinlessness, we have had confidence through Him and in Him with God the Father Which is in Heaven: for it is written, Having therefore, brethren, boldness to enter into the holy in the blood of Christ, which He inaugurated for us, a new and living way through the veil, that is, through His flesh. Understand therefore how he says that His is the Blood and His the flesh, which he also calls the veil and with good reason, in order that whatever in the temple the sacred veil used to effect, concealing full well the holy of holies, somewhat of the same might the flesh too of the Lord be conceived of as doing, not permitting the marvellous and choice Excellence and glory of God the Word to it united, to be seen by any bare so to say and unhidden. And verily some imagined that Christ was Elias or one of the Prophets, but the Jews, not a whit understanding the mystery respecting Him, railing said, Is not this the carpenter's son ? how saith He now, I have come down from heaven? for invisible by Nature is the Godhead, yet was He seen of those on earth in likeness with us Who in His own Nature is not visible, and the Lord God appeared to us. And this I think the Divine David teaches saying, God shall come manifestly, our God, and shall not be passed over in silence.

B. You think aright, but they maintain that these things are not so, far from it. For in no wise do they choose to attribute the suffering on the cross to the Word Who sprang from God, but they say that He prepared the man who was connected with Him in equal honour, to undergo the contumelies of the Jews and the sufferings on the cross, yea and death itself and that he became the captain of our salvation, in the might of the Word Who was co-with him coming back to life and doing to nought the power of death.

A.  Will they then be able out of the Holy Scriptures to prove to us that their account hereof is true? or do they innovate the Faith, uttering things out of their heart and not out of the mouth of the Lord, as it is written, or haply unable to say, God forbid that I should glory save in the cross of Christ through which the world hath been crucified to me and I to the world?

B.  Yea, they say, for the all-wise Paul confirms us hereto having written thus, For it became Him because of Whom all things and through Whom all things, bringing many sons to glory, to perfect through sufferings the Captain of their salvation. For He (they say) in Whom are all things and through ^b Whom all things will be none other than the Word Which sprang from forth of God. He therefore perfected through sufferings the captain of our salvation, i. e. him from forth the seed of David.

A. We have therefore been redeemed by God no more (for how or whence could we?) but by another's blood, and some counterfeit man and falsely-called son hath died for us, and the august and mighty mystery of the Only-Begotten was then idle talk and quackery, and neither hath He been made man, but we will register as our saviour and redeemer, not Him but that other rather, who hath given his own blood for us. Yet the most holy Paul hath written to ^b The Syriac translation transposes in and through some, It was therefore necessary that the patterns of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these; for not into sanctuaries made with hands, figures of the true, entered Christ, but into Heaven itself, now to appear in the presence of God for us, nor that oftentimes He should offer Himself as the High Priest entereth into the sanctuary yearly with another's blood, since He must needs often have suffered from the foundation of the world; but now once in the completion of the ages hath He been manifested for the abolition of sin through His sacrifice. Hence the type hath, that certain make their entry w ith another's blood and are cleansed: the reality, i. e. the Truth, will surely possess what is better, i. e., that Jesus does this, entering with His own blood, not into any temporary tabernacle and made with hands, as it were in shadow and type, but into that which is above and true, into Heaven: for it was necessary that the patterns of the things in the heavens should be purified with these (i. e. with the typical and another's) but the heavenly things themselves with better sacrifices than these.

We must therefore necessarily seek for in Christ what is superior to the types, I mean the truth, which is in His own Blood.

B. You say right.

A. But since they set up against us the Apostle's saying, as though it were put forth of a common man, come let us say, taking from the beginning of what is written unto a sufficient close of it. It is written therefore, But we behold Jesus Who has been some little abased below the angels because of the suffering of death crowned with glory and honour: for it beseemed Him because of Whom all things and through Whom all things, bringing many sons to glory, to perfect the Captain of their salvation through sufferings: for the Sanctifier and the sanctified are out of one, all of them, for which cause He is not ashamed to call them brothers saying, I will declare Thy Name to My brothers, and again, Behold I and the children which God gave Me. Since therefore the children have partalcen of blood and flesh, He too likewiseshared the same, in order that through death He might do to nought him that hath the power of death, i.e., the devil, and might rid those who in fear of death through all their life were subject to bondage: for not I suppose of angels taketh He hold but of Abraham's seed He taketh hold, whence He ought in all things to be likened to His brothers. See, see and that most clearly, saying that He has been abased below the Angels because of the suffering of death, yet has been crowned therefore with honour and glory, he makes evident Who it is of Whom he is discoursing, the Only-Begotten: for he says that He has partaken of blood and flesh like us, and that He took hold not of angels but of Abraham's seed. For it beseemed God the Father because of Whom all things and through Whom all things, to perfect the Son Who had descended to emptying and become man, having taken bondman's form, through sufferings in that He consecrates His own flesh a Ransom for the life of all. For Christ hath been sacrificed for us, the spotless Victim, and by One offering hath perfected for ever them that are sanctified, re-forming man's nature into what it was in the beginning: for all things in Him are new.

For that God the Father hath given His own Son for us, no less will the all-wise Paul be our warrant, writing of . Him, Who spared not His own Son, but gave Him up for us all, how will He not with Him too bestow on us all things? and we say that the own Son of God is the Word Who beamed forth of His Essence, and that He has been given for us, not still bare and without flesh but when He was made flesh. And His being said to suffer is free from any blame, for He suffered not in the nature of the Godhead but in His own flesh: for God the Father as I said above, made Him Who knew not sin sin for us, in order that we might be made the righteousness of God with Him.

B. Do we therefore conceive that He was made sin, or rather because He was made like to them who are under sin, is He therefore said to be sin?

A. You say right: as therefore He made Him Who knew not sin sin for us in order that WE might be made the righteousness of God in Him (for the nature of man has been justified in Him): so Him Who knows not death (for the Word is Life and lifegiving) He caused to suffer in the flesh, though He remained external to suffering in that He is conceived of as God, in order that we might live through Him and in Him. Hence also the suffering of Christ has been named, 'the likeness of death.' It is written therefore, For if we have been co-planted in the likeness of His death so shall we be too of His resurrection: for the Word was living, even while His holy flesh was tasting death in order that, death worsted and decay trodden down, the might of the resurrection might come unto the whole human race. For it is true, that as in Adam all die so too in Christ all shall be quickened. Since, how do we say that the Mystery of the Economy with flesh of the Only-Begotten aided man's nature, unless the Word being God has been made flesh? unless He Who is above all the creation lowered Himself unto emptying and hath come down to be in our estate? unless that have been made the body of Life which is subject to decay in order that it might become superior to death and decay?

Β: Ἄσοφον οὖν ἄρα καὶ ἀπᾷδον παντελῶς τοῖς ἱεροῖς Γράμμασι τὸ οἴεσθαί τε καὶ λέγειν τὸν ἀναληφθέντα ἄνθρωπον ὡς ἐγκαταλειφθέντα ὑπὸ τοῦ συναφθέντος αὐτῷ Λόγου ταῖς ἀνθρωπίναις χρήσασθαι φωναῖς.

Α: ∆υσσεβὲς μὲν οὖν, ὦ ἑταῖρε, καὶ τῆς εἰς λῆξιν ἐμβροντησίας ἀπόδειξις [εἴη ἂν καὶ μάλα σαφὴς τουτὶ] οὐκ ἀπεοικός γε μὴν τοῖς μὴ φρονεῖν εὖ ἐγνωκόσιν. Ἐπειδὴ γὰρ διιστᾶσί τε καὶ διορίζουσι πανταχῆ καὶ φωνὰς καὶ πράγματα, καὶ τὰς μὲν μόνῳ καὶ ἰδικῶς ἐκνενεμήκασι τῷ Μονογενεῖ, τὰς δὲ ὡς ἑτέρῳ παρ' αὐτὸν Υἱῷ τε καὶ ἐκ γυναικός, ταύτῃτοι διημαρτήκασι τῆς εἰς εὐθύ τε καὶ ἀπλανεστάτης ὁδοῦ καὶ τοῦ εἰδέναι σαφῶς τὸ Χριστοῦ μυστήριον.

Β: Οὐ διαιρετέον οὖν ἄρα φωνὰς ἢ πράγματα, παροισ θέντων εἰς μέσον τῶν εὐαγγελικῶν καὶ ἀποστολικῶν κηρυγμάτων;

Α: Οὐμενοῦν, τό γε ἧκον εἰς πρόσωπα δύο καὶ ὑποστάσεις δύο διῃρημένας ἀλλήλων, καὶ ἀποφοιτώσας εἰσάπαν εἰς τὸ ἰδικῶς τε καὶ ἀναμέρος. Ἑνὸς γὰρ ὄντος Υἱοῦ τοῦ δι' ἡμᾶς ἐνανθρωπήσαντος Λόγου, φαίην ἂν εἶναι πάντα αὐτοῦ, λόγους τε καὶ πράγματα, τά τε θεοπρεπῆ καὶ προσέτι τὰ ἀνθρώπινα.

Β: Οὐκοῦν, κἂν εἰ ἐκ τῆς ὁδοιπορίας κοπιάσαι λέγοιτο, πεινῆσαί τε καὶ ὕπνου μεταλαχεῖν, πρέποι ἄν, εἰπέ μοι, προσνεῖμαι τῷ Θεῷ Λόγῳ τὰ οὕτω σμικρὰ καὶ κατερριμμένα;

Α: Γυμνῷ μὲν ἔτι καὶ οὔπω σεσαρκωμένῳ, καὶ πρὶν καθικέσθαι πρὸς κένωσιν, πρέποι ἂν ἥκιστά γε, φρονεῖς γὰρ ὀρθῶς. Ἐνανθρωπήσαντι δὲ καὶ κεκενωμένῳ ὁποῖον ἄρα προστρῖψαι βλάβος τὸ χρῆμα αὐτῷ; Ὥσπερ γὰρ ἰδίαν αὐτοῦ τὴν σάρκα γενέσθαι φαμέν, οὕτω πάλιν αὐτοῦ κατ' οἰκείωσιν οἰκονομικὴν καὶ κατά γε τὸν τῆς [ἑνώσεως] τρόπον, τὰς τῆς σαρκὸς ἀσθενείας. Ὡμοιώθη γὰρ κατὰ πάντα τοῖς ἀδελφοῖς, δίχα μόνης ἁμαρτίας. Καὶ μή τοι θαυμάσῃς εἰ τὰς τῆς σαρκὸς ἀσθενείας οἰκειοῦσθαί φαμεν αὐτὸν μετὰ τῆς σαρκός, ὅθεν καὶ τὰς θύραθεν παροινίας, τὰς ἀπό γε τῆς τῶν Ἰουδαίων σκαιότητος ἐπενεχθείσας αὐτῷ, πάλιν ἑαυτῷ προσνενέμηκε, λέγων διὰ τῆς τοῦ Ψάλλοντος φωνῆς· ∆ιεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. Καὶ πάλιν· Πάντες οἱ θεωροῦντές με ἐξεμυκτήρισάν με, ἐλάλησαν ἐν χείλεσιν, ἐκίνησαν κεφαλήν.

Β: Οὐκοῦν, κἂν εἰ λέγοι τυχόν· Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα. Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν, εἶτα πρὸς Ἰουδαίους· Τί με ζητεῖτε ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἢν ἤκουσα παρὰ τοῦ Θεοῦ; ἑνὸς εἶναι δώσομεν καὶ τοῦ αὐτοῦ ταύτας τε κἀκείνας τὰς φωνάς;

Α: Πάνυ μὲν οὖν. Μεμέρισται γὰρ οὐδαμῶς ὁ Χριστός, εἷς δὲ καὶ μόνος καὶ ἀληθινὸς Υἱὸς πρὸς ἁπάντων εἶναι πιστεύεται τῶν προσκυνούντων αὐτόν. Ἡ γὰρ εἰκὼν τοῦ ἀοράτου Θεοῦ, τὸ ἀπαύγασμα τῆς δόξης τῆς ὑποστάσεως τοῦ Πατρός, ὁ τῆς οὐσίας αὐτοῦ χαρακτήρ, ἔλαβε δούλου μορφήν, οὐ ὡς ἄνθρωπον ἑαυτῷ συνάψας, καθά φασιν, ἐν αὐτῇ δὲ μᾶλλον αὐτὸς γεγονώς, μεμενηκὼς δὲ καὶ οὕτως ἐν ὁμοιώσει τῇ πρὸς Θεὸν καὶ Πατέρα. Γέγραφε γοῦν ὁ πάνσοφος Παῦλος· Ὅτι ὁ Θεός, ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι, ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης αὐτοῦ ἐν προσώπῳ Χριστοῦ Ἰησοῦ. Ἄθρει γὰρ ὅπως ἐν προσώπῳ Χριστοῦ τῆς θείας τε καὶ ἀπορρήτου δόξης τοῦ Θεοῦ καὶ Πατρὸς ὁ φωτισμὸς ἀναλάμπει. ∆είκνυσι γὰρ ἐν αὐτῷ τὴν τοῦ Πατρὸς δόξαν, καίτοι γεγονὼς ἄνθρωπος ὁ Μονογενής. Μόνον γὰρ οὕτως καὶ οὐχ ἑτέρως Χριστὸς νοεῖται καὶ ὀνομάζεται. Ἢ γοῦν διδασκόντων ἡμᾶς οἱ διεναντίας τίνα τρόπον κατίδοι τις ἂν ὡς ἐν ἀνθρώπῳ κοινῷ τῆς θείας δόξης τὸν φωτισμόν, ἢ γοῦν τὴν ἐπίγνωσιν. Οὐ γὰρ ἐν ἀνθρώπου μορφῇ Θεὸν ὀψόμεθα, πλὴν ἐν μόνῳ τῷ καθ' ἡμᾶς γεγονότι καὶ ἐνανθρωπήσαντι Λόγῳ, μεμενηκότι δὲ καὶ οὕτω φύσει τε καὶ ἀληθῶς Υἱῷ, παραδόξως ἦν καὶ τοῦτο ἰδεῖν, καθὸ νοεῖται Θεός. Καὶ γοῦν ὁ τῶν αὐτοῦ μυστηρίων ταμίας, Χριστὸν Ἰησοῦν ὀνομάσας αὐτόν, ὡς καθ' ἡμᾶς γεγονότα καὶ σεσαρκωμένον, οἶδεν ὄντα μετὰ [τούτου] φύσει τε καὶ ἀληθείᾳ Θεόν. Γράφει γὰρ ὡδί· Τολμηρότερον δὲ ἔγραψα ὑμῖν ἀπὸ μέρους, ὡς ἐπαναμιμνῄσκων ὑμᾶς διὰ τὴν χάριν, τὴν δοθεῖσάν μοι ὑπὸ τοῦ Θεοῦ εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ Εὐαγγέλιον τοῦ Θεοῦ. Προφητεύει δὲ καὶ Ζαχαρίας τῷ οἰκείῳ παιδί, φημὶ δὴ τῷ Βαπτιστῇ· Καὶ σύ, παιδίον, προφήτης Ὑψίστου κληθήσῃ· προπορεύσῃ γὰρ πρὸ προσώπου Κυρίου ἑτοιμάσαι λαὸν αὐτῷ. Εἶτα τὸν Ὕψιστόν τε καὶ Κύριον ὁ θεσπέσιος Βαπτιστὴς κατεδείκνυ λέγων· Ἴδε ὁ Ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Οὗτός ἐστι περὶ οὗ ἐγὼ εἶπον· Ὀπίσω μου ἔρχεται ἀνὴρ ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν. Ἆρ' οὖν ἐνδοιάσαι θέμις ὡς εἷς καὶ μόνος καὶ ἀληθῶς Υἱὸς εἴη ἂν ὁ ἐκ Θεοῦ Πατρὸς Λόγος μετὰ τῆς ἑνωθείσης αὐτῷ σαρκός, καὶ οὐκ ἀψύχου μᾶλλον κατά τινας, ὡς ἔφην, ἐψυχωμένης δὲ νοερῶς, καὶ ἓν σὺν αὐτῇ πρόσωπον πανταχῇ;

Β: Ἐνδοιάσαιμι μὲν ἥκιστά γε. Εἷς γὰρ Κύριος, μία πίστις, ἓν βάπτισμα. Πλὴν εἰ λέγοιτο προκόπτειν Ἰησοῦς ἡλικίᾳ καὶ σοφίᾳ καὶ χάριτι, τίς ὁ ἐν τούτοις γεγονώς ἐστι; Πλήρης γὰρ ὢν καὶ αὐτοτελὴς ὁ ἐκ Θεοῦ Πατρὸς Λόγος, ὁποίαν ἂν λάβοι, καὶ εἰς τί τὴν ἐπίδοσιν, ἤτοι τὴν προκοπήν; Σοφία δὲ ὢν αὐτός, οὐκ ἂν λέγοιτο σοφίας δεκτικός † .... † Ζητητέον οὖν ἄρα, φασί, περὶ ὃν ἂν γένοιτο ταυτί.

Α: Ἕτερον οὖν, ὡς ἔοικεν, εἰσκομιστέον Υἱὸν [καὶ Χριστὸν] καὶ Κύριον, διὰ τὸ μὴ δύνασθαί τινας καθικνεῖσθαι τοῦ βάθους τῶν ἱερῶν Γραμμάτων. Ὁ γάρ τοι σοφὸς εὐαγγελιστής, σάρκα γεγονότα προεισενεγκὼν τὸν Λόγον, δείκνυσιν αὐτὸν οἰκονομικῶς ἐφέντα τῇ ἰδίᾳ σαρκὶ διὰ τῶν τῆς ἰδίας φύσεως ἰέναι νόμων. Ἀνθρωπότητος δὲ τὸ προκόπτειν ἐστὶν ἡλικίᾳ τε καὶ σοφίᾳ, φαίην δ' ἂν ὅτι καὶ χάριτι, συναναπηδώσης τρόπον τινὰ τοῖς τοῦ σώματος μέτροις καὶ τῆς ἐν ἑκάστῳ συνέσεως. Ἑτέρα μὲν γὰρ ἐν νηπίοις, ἑτέρα δὲ αὖ ἐν τοῖς ἤδη παισί, καὶ ὑπὲρ τοῦτο ἔτι. Ἦν μὲν γὰρ οὐκ ἀδύνατον, ἢ γοῦν ἀνέφικτον, ὡς Θεῷ τῷ ἐκ Πατρὸς φύντι Λόγῳ, τὸ ἑνωθὲν αὐτῷ σῶμα καὶ ἐξ αὐτῶν σπαργάνων ἆραί τε ὑψοῦ καὶ εἰς μέτρον ἡλικίας τῆς ἀρτίως ἐχούσης ἀνενεγκεῖν. Φαίνη δ' ἂν ὅτι καὶ ἐν νηπίῳ σοφίαν ἐκφῆναι τεθαυμασμένην ῥᾴδιόν τε καὶ εὐήλατον ἦν αὐτῷ. Ἀλλ' ἦν τὸ χρῆμα τερατοποιίας οὐ μακράν, καὶ τοῖς τῆς οἰκονομίας λόγοις ἀνάρμοστον. Ἐτελεῖτο γὰρ ἀψοφητὶ τὸ μυστήριον. Ἠφίει δὴ οὖν οἰκονομικῶς τοῖς τῆς ἀνθρωπότητος μέτροις ἐφ' ἑαυτῷ τὸ κρατεῖν. Τετάξεται γὰρ ἐν μοίρᾳ καὶ τοῦτο τῆς πρὸς ἡμᾶς ὁμοιώσεως, οἷς κατὰ βραχὺ πρὸς τὸ μεῖζον ἡ πρόοδος, αἴροντος ἡμᾶς καιροῦ πρὸς ἐπίδοσιν ἡλικίας καὶ οὐκ ἀναρμόστου φρονήσεως. Οὐκοῦν, παντέλειος μὲν καὶ ἀπροσδεὴς παντὸς ὁτουοῦν, καὶ γοῦν αὐξήσεως, ὡς Θεός, ὁ ἐκ Πατρὸς Λόγος. Οἰκειοῦταί γε μὴν τὰ ἡμῶν, ἐπεί τοι γέγονε καθ' ἡμᾶς, ἀλλ' ἴσμεν ὄντα αὐτὸν καὶ οὕτως ὑπὲρ ἡμᾶς ὡς Θεόν. Τολμᾷ γοῦν ὁ Παῦλος, καίπερ εἰδὼς ὅτι γέγονε σάρξ, ταῖς τῆς θεότητος ὑπεροχαῖς ἐνορῶν, ἔσθ' ὅτε, οὐδὲ ἄνθρωπον αὐτὸν εἶναι ἐνιαχοῦ λέγειν· ἐπιστέλλει γοῦν τοῖς ἐκ Γαλατίας· Παῦλος ἀπόστολος οὐκ ἀπ' ἀνθρώπων, οὐδὲ δι' ἀνθρώπου, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ. Καὶ μὴν καὶ ἑτέρωθι· Γνωρίζω δὲ ὑμῖν τὸ Εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπ' ἐμοῦ, ὅτι οὐκ ἔστι κατὰ ἄνθρωπον. Οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὐδὲ ἐδιδάχθην, ἀλλὰ δι' ἀποκαλύψεως Ἰησοῦ Χριστοῦ.

Β: Ἐφαρμοστέον οὖν ἄρα αὐτῷ καὶ τὸ λέγεσθαι προκόπτειν σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι, καθάπερ ἀμέλει καὶ τὸ πεινῆν καὶ μέντοι καὶ κοπιᾶν, καὶ τὰ τούτοις ἐοικότα; Καὶ τάχα που, κἂν εἰ λέγοιτο παθεῖν, ἐζωοποιῆσθαί τε παρὰ τοῦ Πατρός, αὐτῷ προσνεμοῦμεν καὶ ταῦτα.

Α: Αὐτοῦ γὰρ εἶναί φαμεν κατ' οἰκείωσιν οἰκονομικὴν τὰ ἀνθρώπινα, καὶ μετὰ τῆς σαρκὸς τὰ αὐτῆς, ἐπεὶ μὴ ἕτερος νοεῖται πρὸς ἡμῶν παρ' αὐτὸν Υἱός, ἀλλ' αὐτὸς Κύριος σέσωκεν ἡμᾶς, τῆς ἁπάντων ζωῆς ἀντάλλαγμα τὸ ἴδιον αἷμα δούς. Ἠγοράσθημεν γὰρ τιμῆς οὐ φθαρτοῖς ἀργυρίῳ ἢ χρυσίῳ, ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ, προσκομίσαντος ἑαυτὸν ὑπὲρ ἡμῶν εἰς ὀσμὴν εὐωδίας τῷ Θεῷ καὶ Πατρί. Καὶ πρός γε τοῦτο ἡμᾶς πιστώσεται γεγραφὼς ὁ νομομαθέστατος Παῦλος· Γίνεσθε οὖν μιμηταὶ τοῦ Θεοῦ ὡς τέκνα ἀγαπητά, καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν προσφορὰν καὶ θυσίαν τῷ Θεῷ εἰς ὀσμὴν εὐωδίας. Ἐπειδὴ δὲ γέγονεν ὑπὲρ ἡμῶν εὐωδία Χριστός, καταδείξας ἐν ἑαυτῷ τὸ ἀπλημμελὲς ἔχουσαν τὴν ἀνθρώπου φύσιν, παρρησίαν ἐσχήκαμεν δι' αὐτοῦ τε καὶ ἐν αὐτῷ πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεόν. Γέγραπται γὰρ ὅτι Ἔχοντες οὖν, ἀδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι τοῦ Χριστοῦ, ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τουτέστι τῆς σαρκὸς αὐτοῦ. Σύνες οὖν ὅπως αὐτοῦ τὸ αἷμα καὶ αὐτοῦ τὴν σάρκα φησίν, ἣν καὶ καταπέτασμα καλεῖ, καὶ μάλα εἰκότως, ἵνα ὅπερ ἐν τῷ ναῷ τὸ ἱερὸν εἰργάζετο καταπέτασμα, κατακρύπτον εὖ μάλα τὰ Ἅγια τῶν ἁγίων, τοιοῦτόν τι νοοῖτο δρᾶν καὶ ἡ τοῦ Κυρίου σάρξ, οὐκ ἐφεῖσα τρόπον τινὰ γυμνῶς καὶ ἀκρύπτως ὁρᾶσθαι πρός τινος τὴν ὑπερφυᾶ καὶ ἐξαίρετον ὑπεροχήν τε καὶ δόξαν τοῦ ἑνωθέντος αὐτῇ Θεοῦ Λόγου. Καὶ γοῦν οἱ μὲν Ἠλίαν [οἱ δὲ Ἰερεμίαν] ἢ ἕνα τῶνπροφητῶν ἐτόπασαν εἶναι Χριστόν. Ἰουδαῖοί γε μήν, οὐ συνέντες ὅλως τὸ ἐπ' αὐτῷ μυστήριον, κατακερτομοῦντες ἔφασκον· Οὐχ οὗτός ἐστιν [Ἰησοῦς] ὁ τοῦ τέκτονος υἱός; Πῶς νῦν λέγει Ὅτι ἐκ τοῦ οὐρανοῦ καταβέβηκα; Ἀόρατον μὲν γὰρ τῇ φύσει τὸ θεῖον. Ὤφθη γε μὴν τοῖς ἐπὶ τῆς γῆς ἐν εἴδει τῷ καθ' ἡμᾶς ὁ κατὰ φύσιν ἰδίαν οὐχ ὁρατός, καὶ ἐπέφανεν ἡμῖν Θεὸς ὢν Κύριος. Καὶ τοῦτο, οἶμαι, διδάσκει λέγων ὁ θεσπέσιος ∆αυείδ· Ὁ Θεὸς ἐμφανῶς ἥξει, ὁ Θεὸς ἡμῶν, καὶ οὐ παρασιωπήσεται.

Β: Φρονεῖς μὲν ὀρθῶς. Ἐκεῖνοί γε μὴν οὐχ ὧδε ταῦτ' ἔχειν διατείνονται, πολλοῦ γε καὶ δεῖ. Κατ' οὐδένα γὰρ τρόπον τὸ ἐπὶ τῷ σταυρῷ πάθος ἀξιοῦσι προσνέμειν τῷ ἐκ Θεοῦ φύντι Λόγῳ, παρασκευάσαι δὲ μᾶλλον φασὶν αὐτὸν τὸν συναφθέντα αὐτῷ κατ' ἰσοτιμίαν ἄνθρωπον τὰς ἐκ τῶν Ἰουδαίων ὑποστῆναι παροινίας, καὶ τὰ ἐπὶ τῷ σταυρῷ πάθη, καὶ μὴν καὶ αὐτὸν τὸν θάνατον, καὶ αὐτὸν γενέσθαι τῆς σωτηρίας ἡμῶν ἀρχηγόν, τῇ τοῦ συνόντος αὐτῷ Λόγου δυνάμει παλινδρομήσαντα πρὸς ζωήν, καὶ τὸ τοῦ θανάτου καταργήσαντα κράτος.

Α: Ἆρα οὖν ἔχοιεν ἐξ ἱερῶν Γραμμάτων τὸν ἐπὶ τούτοις ἡμῖν ἀληθῆ παραστῆσαι λόγον; Ἢ καινοτομοῦσι τὴν πίστιν, τὰ ἀπὸ καρδίας αὐτῶν λαλοῦντες, καὶ οὐκ ἀπὸ στόματος Κυρίου, κατὰ τὸ γεγραμμένον, ἢ τάχα που οὐκ εἰδότες λέγειν· Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ Χριστοῦ, δι' οὗ ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ.

Β: Ναί, φασίν. Ἐμπεδοῖ γὰρ πρὸς τοῦτο ἡμᾶς ὁ πάνσοφος Παῦλος ὡδὶ γεγραφώς· Ἔπρεπε γὰρ αὐτῷ δι' ὃν τὰ πάντα καὶ δι' οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι. Ὁ γάρ τοι, φασίν, ἐν ᾧ τὰ πάντα καὶ δι' οὗ τὰ πάντα εἴη ἂν ἕτερος οὐδεὶς παρά γε τὸν ἐκ Θεοῦ φύντα Λόγον. Αὐτὸς τοιγαροῦν ἐτελείωσε διὰ παθημάτων τὸν ἀρχηγὸν τῆς σωτηρίας ἡμῶν, τουτέστι τὸν ἐκ σπέρματος τοῦ ∆αυείδ.

Α: Λελυτρώμεθα οὖν παρὰ Θεοῦ μὲν οὐκ ἔτιπῶς γὰρ ἢ πόθεν; ἀλλοτρίῳ δὲ μᾶλλον αἵματι. Καὶ τέθνηκέ τις ὑπὲρ ἡμῶν ὑποβολιμαῖος ἄνθρωπος καὶ υἱὸς ψευδώνυμος. Καὶ τὸ σεπτὸν καὶ μέγα τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς μυστήριον ὕθλος ἦν ἄρα καὶ φενακισμός, καὶ οὔτε γέγονεν ἄνθρωπος. Ἐπιγαψόμεθα δὲ Σωτῆρα καὶ Λυτρωτὴν ἥκιστα μὲν αὐτόν, ἐκεῖνον δὲ μᾶλλον ὃς τὸ ἴδιον αἷμα δέδωκεν ὑπὲρ ἡμῶν. Καίτοι γέγραφέ τισιν ὁ ἱερώτατος Παῦλος· Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταῦτα. Οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ' εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν. Οὐδὲ ἵνα πολλάκις προσφέρῃ ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ Ἅγια κατ' ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ, ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου. Νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν τῆς ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται. Οὐκοῦν, ὁ μὲν τύπος ἔχει τὸ ἐν αἵματι τῷ ἀλλοτρίῳ ποιεῖσθαι τὴν πρόσοδον, καὶ ἀποκαθαιρεῖσθαί τινας, τό γε μὴν ἀληθές, ἢ γοῦν ἡ ἀλήθεια, δέξεται πάντως που τὸ ἄμεινον, τουτέστι τὸ ἐν αἵματι τῷ ἰδίῳ τοῦτο δρᾶν εἰσελαύνοντα τὸν [Υἱὸν] οὐκ εἰς πρόσκαιρόν τινα καὶ χειροποίητον σκηνὴν τὴν ὡς ἐν σκιᾷ καὶ τύποις, ἀλλ' εἰς τὴν ἄνω καὶ ἀληθῆ, τουτέστιν εἰς τὸν οὐρανόν. Ἀνάγκη γὰρ τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαιδῆλον δὲ ὅτι τοῖς τυπικοῖς τε καὶ ἀλλοτρίοιςαὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας. Ζητητέον οὖν ἄρα καὶ ἀναγκαίως ἐν Χριστῷ τὸ κρεῖττον ἢ κατὰ τοὺς τύπους, φημὶ δὲ τὸ ἀληθές, ὅπερ ἐστὶν ἐν αἵματι τῷ ἰδίῳ.

Β: Εὖ ἔφης.

Α: Ἐπειδὴ δὲ τὴν ἀποστολικὴν κατεξανιστᾶσι [ἡμῖν] ῥῆσιν, ὡς ἐπ' ἀνθρώπου κοινοῦ προενηνεγμένην, φέρε λέγωμεν ἑλόντες ἀπ' ἀρχῆς τῶν γεγραμμένων μέχρι καταλήξεως τῆς ἀποχρώσης τῷ λόγῳ. Γέγραπται τοίνυν· Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον. Ἔπρεπε γὰρ αὐτῷ δι' ὃν τὰ πάντα καὶ δι' οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι. Ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες· δι' ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν, λέγων· Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου. Καὶ πάλιν· Ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ Θεός. Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τουτέστι τὸν διάβολον, καὶ ἀπαλλάξῃ τούτους ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας. Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται. Ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι. Ἰδοὺ γάρ, ἰδού, καὶ μάλα σαφῶς, ἠλαττῶσθαι λέγων αὐτὸν παρὰ τοὺς ἀγγέλους διὰ τὸ πάθημα τοῦ θανάτου, κατεστέφθαι γε μὴν δι' αὐτὸ τιμῇ τε καὶ δόξῃ, καθίστησιν ἐμφανῆ τὸν ἐφ' ᾧ ποιεῖται τοὺς λόγους, δῆλον δὲ ὅτι τὸν Μονογενῆ. Μετεσχηκέναι, γάρ φησιν αὐτόν, αἵματος καὶ σαρκὸς παραπλησίως ἡμῖν, καὶ οὐκ ἀγγέλων ἐπιλαβέσθαι μᾶλλον, ἀλλὰ σπέρματος Ἀβραάμ. Ἔπρεπε γὰρ τῷ Θεῷ καὶ Πατρί, δι' ὃν τὰ πάντα καὶ δι' οὗ τὰ πάντα, καθιγμέ νον εἰς κένωσιν καὶ ἐνανθρωπήσαντα τὸν Υἱόν, ὡς τὴν τοῦ δούλου λαβόντα μορφήν, τελειῶσαι διὰ παθημάτων, τῆς ἁπάντων ζωῆς ἀντίλυτρον τὴν ἰδίαν αὐτῷ καθιεροῦντα σάρκα. Τέθυται γὰρ ὑπὲρ ἡμῶν ὁ Χριστός, τὸ ἄμωμον ἱερεῖον, καὶ μιᾷ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους, ἀναμορφῶν εἰς τὸ ἐν ἀρχαῖς τὴν ἀνθρώπου φύσιν. Πάντα γὰρ ἐν αὐτῷ καινά. Ὅτι γὰρ ὁ Θεὸς καὶ Πατὴρ δέδωκεν ὑπὲρ ἡμῶν τὸν ἴδιον Υἱόν, οὐδὲν ἧττον ἡμᾶς πιστώσεται γράφων ὁ [πάνσοφος] Παῦλος περὶ αὐτοῦ· Ὅς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ' ὑπὲρ ἡμῶν ἁπάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται; Ἴδιον δέ φαμεν Υἱὸν τοῦ Θεοῦ τὸν ἐκ τῆς οὐσίας αὐτοῦ πεφηνότα Λόγον. ∆εδόσθαι γε μὴν ὑπὲρ ἡμῶν οὐ γυμνὸν ἔτι καὶ ἄσαρκον, ἀλλ' ὅτε γέγονε σάρξ. Καὶ τὸ λέγεσθαι παθεῖν ἀμώμητον ἦν αὐτῷ· πέπονθε γὰρ οὐ φύσει θεότητος, ἀλλ' ἰδίᾳ σαρκί. Ὁ γὰρ Θεὸς καὶ Πατήρ, καθάπερ ἔφην ἀρτίως· Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη Θεοῦ σὺν αὐτῷ.

Β: Ἆρ' οὖν ἁμαρτίαν αὐτὸν γενέσθαι νοοῦμεν, ἢ ὅτι μᾶλλον ὡμοιώθη τοῖς ὑπὸ ἁμαρτίαν, ταύτῃτοι καὶ ἁμαρτία λέγεται;

Α: Ὀρθῶς ἔφης. Ὥσπερ οὖν Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη Θεοῦ ἐν αὐτῷδεδικαίωται γὰρ ἡ ἀνθρώπου φύσις ἐν αὐτῷ, οὕτω τὸν οὐκ εἰδότα θάνατονζωὴ γάρ ἐστι καὶ ζωοποιὸς ὁ Λόγοςσαρκὶ παθεῖν παρεσκεύασεν, ἔξω μείναντα τοῦ παθεῖν, καθὸ νοεῖται Θεός, ἵνα ἡμεῖς ζήσωμεν δι' αὐτοῦ τε καὶ ἐν αὐτῷ. ∆ιὸ καὶ ὁμοίωμα θανάτου τὸ Χριστοῦ πάθος ὠνόμασται. Γέγραπται οὖν· Εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα. Ἔζη γὰρ ὁ Λόγος καὶ γευομένης θανάτου τῆς ἁγίας αὐτοῦ σαρκός, ἵν' ἡττηθέντος θανάτου καὶ πεπατημένης τῆς φθορᾶς, ἡ τῆς ἀναστάσεως δύναμις εἰς ἅπαν ἔρχηται τὸ ἀνθρώπινον γένος. Ἀληθὲς γὰρ ὅτι Ὥσπερ ἐν τῷ Ἀδὰμ πάντεςἀποθνῄσκουσιν, οὕτως καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται. Ἐπεὶ τίνα τρόπον ὀνῆσαί φαμεν τὴν ἀνθρώπου φύσιν τῆς μετὰ σαρκὸς οἰκονομίας τοῦ Μονογενοῦς τὸ μυστήριον, εἰ μὴ Θεὸς ὢν ὁ Λόγος γέγονε σάρξ; Εἰ μὴ καθῆκεν ἑαυτὸν εἰς κένωσιν καὶ καταπεφοίτηκεν ἐν τοῖς καθ' ἡμᾶς ὁ ὑπὲρ πᾶσαν τὴν κτίσιν; Εἰ μὴ σῶμα γέγονε ζωῆς τὸ ὑπὸ φθοράν, ἵνα γένηται θανάτου πέρα καὶ φθορᾶς;