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saying: “If you are the Son of God, command that these stones become loaves of bread.” But he would not have done this, if the Savior had not accepted the suffering of hunger; and one may learn this clearly from what followed; for when he was defeated in the struggle, and learned through the test that this was He whom all the prophets had proclaimed, he did not even dare to bear the sight of him approaching, but immediately fled, now crying out, “What have we to do with you, Son of God? Have you come here to torment us before the time?” and now, “I know who you are, the Son of God, I adjure you, do not torment me.” Thus he was afraid, and confessed him as judge; then before the test he did not use such 75.1441 words, but boldly approached saying: “Command that these stones become loaves of bread.” "For I have heard the voice that came from above," he says, "which called you this, but I disbelieve until I take the test as my teacher. Persuade me through deeds, that what you are called, you truly are. For if I learn this, I will flee, and run away, and I will decline the struggle with you; for I know how great is the difference between me and you. Show, therefore, the wonder and the miracle-working, teach the maker of the wonder: “Command that these stones become loaves of bread.” Hearing this, he hides his divinity, and speaks from his human nature: “Man shall not live by bread alone,” he says, “but by every word that proceeds from the mouth of God.” I am able, he says, to be nourished without bread. For not only by bread is human life sustained, but a word of God is sufficient to nourish the whole of human nature; thus the Israelite people were nourished, for forty years gathering the manna, and enjoying the catch of birds fettered by the will of God; and Elijah had ravens as his hosts; and Elisha nourished his followers with wild herbs; and why must I recount the old things? This John who recently was baptizing in the Jordan, and who spent his whole life in the desert, is fed on locusts, and the fruit of wild bees; it is therefore not unreasonable, that we too should be hosted by God with strange food, and not need bread. Hearing this, the devil was grieved as one who was defeated, but he did not give up on victory, hearing that he was a man; wherefore he brings a second and third test to him again, in one place saying, “If you are the Son of God, throw yourself down from above;” and in another place showing him the kingdoms of the world, and promising to give these in return, if first he should receive worship from him; and when he again reminded him of the ancient laws, “It is written,” he said, “You shall worship the Lord your God, and him only shall you serve,” and taught that he would not endure offering the divine honor to another, and also reminded him of other words of God and teachings forbidding to test the God of all, he ran away, not bearing the shame of defeat, and being cowardly, and trembling, and expecting to be cast out of his tyranny. For having exhausted all his arrows, and having brought all the wiles of his deceit, he found the athlete unwounded and unconquered. And when he approached, it was not like with Adam, he did not find whom he expected; but angels approaching the victor, who from afar were watching the struggle, like some admirers they were ministering, they danced, they praised the athlete, they crowned him, they proclaimed him, they rejoiced at the freedom of their fellow servants, men, they were gladdened seeing the defeat of the adversary. XV. That if he did not assume a mind, the victory against the devil is nothing to us. Against Apollinarius. These things refute the empty talk of Apollinarius, who 75.1444 says that God the Word dwelt in the assumed flesh instead of a mind. For if the assumed nature did not have a human mind, it was God who contended against the devil, and God who bound on the victory; and with God having conquered, I for my part gained nothing from the

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λέγων· «Εἰ Υἱὸς εἶ τοῦ Θεοῦ, εἰπὲ ἵνα οἱ λί θοι οὗτοι ἄρτοι γένωνται.» Οὐκ ἂν δὲ τοῦτο πεποίη κεν, εἰ μὴ τὸ πάθος τῆς πείνης ὁ Σωτὴρ κατεδέξατο· καὶ τοῦτο μάθοι τις ἐκ τῶν μετὰ ταῦτα σαφῶς· ὡς γὰρ ἡττήθη παλαίσας, καὶ διὰ τῆς πείρας ἔμαθεν, ὅτι αὐτός ἐστιν ὃν οἱ προφῆται προεκήρυξαν ἅπαντες, οὐδὲ τὴν θέαν αὐτοῦ προσιόντος φέρειν ἐτόλμησεν, ἀλλ' εὐθὺς ἐδραπέτευσεν, νῦν μὲν βοῶν, «Τί ἡμῖν καὶ σοὶ, Υἱὲ τοῦ Θεοῦ; τί ἦλθες πρὸ καιροῦ βασανί σαι ἡμᾶς;» νῦν δὲ, «Οἶδά σε τίς εἶ, ὁ Υἱὸς τοῦ Θεοῦ, ὁρκίζω σε μή με βασανίσῃς.» Οὕτως ἐδεδοίκει, καὶ κριτὴν ὡμολόγει· τότε πρὸ τῆς πείρας οὐ τοιού 75.1441 τοις ἐκέχρητο ῥήμασιν, ἀλλὰ θαῤῥῶν προσῄει λέγων· «Εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται.» Τῆς μὲν γὰρ ἄνωθεν ἐλθούσης φωνῆς ἤκουσα, φησὶ, τοῦτό σε καλεσάσης, ἀπιστῶ δὲ ἕως ἂν λάβω τὴν πεῖραν δι δάσκαλον. Πεῖσόν με διὰ τῶν πραγμάτων, ὡς ὃ κέ κλησαι, ἀληθῶς ὑπάρχεις. Ἂν γὰρ τοῦτο μάθω, φεύ ξομαι, καὶ δραπετεύσω, καὶ τὴν πρὸς σὲ παραιτήσο μαι πάλην· οἶδα γὰρ ὅσον ἐμοῦ καὶ σοῦ τὸ διάφορον. ∆εῖξον τοίνυν τὸ θαῦμα καὶ τὴν θαυματουργίαν, δίδα ξον τὸν τοῦ θαύματος ποιητήν· «Εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται.» Τούτων ἀκούσας κρύπτει μὲν τὴν θεότητα, ἐκ δὲ τῆς ἀνθρωπείας διαλέγεται φύσεως· «Οὐκ ἐπ' ἄρτῳ μόνῳ, λέγων, ζήσεται ἄνθρωπος, ἀλλ' ἐν παντὶ ῥή ματι διὰ στόματος ἐκπορευομένῳ Θεοῦ.» ∆ύναμαι, φησὶν, ἄνευ ἄρτου τραφῆναι. Οὐ μόνον γὰρ ἄρτοις ἡ τῶν ἀνθρώπων συγκροτεῖται ζωὴ, ἀλλὰ ῥῆμα Θεοῦ ἀρκεῖ πᾶσαν τῶν ἀνθρώπων διαθρέψαι τὴν φύσιν· οὕτως ὁ Ἰσραηλιτικὸς διετράφη λαὸς, τεσσαράκοντα ἔτη συλλέγων τὸ μάννα, καὶ θήρας ἀπολαύων ὀρνίθων πεπεδημένης βουλῇ Θεοῦ· καὶ Ἡλίας κόρακας ἑστιά τορας ἔσχε· καὶ Ἐλισαῖος ἀγρίοις λαχάνοις τοὺς θιασώτας διέθρεψε· καὶ τί με δεῖ τὰ παλαιὰ κατα λέγειν; Ἰωάννης οὗτος ὁ ἔναγχος ἐν τῷ Ἰορδάνῃ βαπτίζων, πᾶσάν τε τὴν ἡλικίαν ἐν τῇ ἐρήμῳ διατε λέσας, ἀκρίσι τρέφεται, καὶ μελιττῶν ἀγρίων καρπῷ· οὐδὲν τοίνυν ἀπεικὸς, καὶ ἡμᾶς ἀπὸ Θεοῦ ξένῃ ἑστια θῆναι τροφῇ, καὶ ἄρτου μὴ δεηθῆναι. Τούτων ἀκούσας ὁ διάβολος, ἤλγησε μὲν ὡς ἡττη θεὶς, οὐκ ἀπηγόρευσε δὲ τὴν νίκην, ἀκούσας ὡς ἄν θρωπος εἴη· διὸ δευτέραν αὐτῷ καὶ τρίτην αὖθις πεῖραν προσάγει, πὴ μὲν λέγων, «Εἰ Υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν ἄνωθεν κάτω·» πὴ δὲ τὰς βασιλείας τῆς οἰκουμένης ὑποδεικνὺς, καὶ ταύτας ἀντιδώσειν ὑπισχνούμενος, εἰ πρότερον παρ' αὐτοῦ τὴν προσκύ νησιν λάβοι· ὡς δὲ πάλιν αὐτὸν τῶν παλαιῶν νομί μων ἀνέμνησε, «Γέγραπται, λέγων, Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις,» καὶ ἐδίδαξεν ὅτι οὐκ ἀνέξεται ἑτέρῳ τινὶ τὸ θεῖον γέρας προσενεγκεῖν, καὶ ἑτέρων δὲ ὑπομέμνησε ῥημάτων τοῦ Θεοῦ καὶ διδαγμάτων διαγορευόντων μὴ πειράζειν τὸν τῶν ὅλων Θεὸν, ὁ μὲν ἀπέδρα, τῆς ἥττης τὴν αἰσχύνην οὐ φέρων, καὶ δειλιῶν, καὶ τρέμων, καὶ τῆς τυραννίδος ἐκβληθήσεσθαι προσδοκῶν. Πάντα γὰρ αὐτοῦ κενώσας τὰ βέλη, καὶ πάσας αὐτοῦ τῆς ἀπάτης τὰς πάλας προσενεγκὼν, ἄτρωτον εὗρε καὶ ἀήττητον τὸν ἀθλητήν. Καὶ ὡς τῷ Ἀδὰμ προσελθὼν, οὐχ εὗ ρεν ὃν προσεδόκησεν· ἄγγελοι δὲ τῷ νικητῇ προσ ιόντες, οἳ πόῤῥωθεν ἑώρων τὴν πάλην, καθάπερ τινὲς ἐρασταὶ διηκόνουν, ἐχόρευον, εὐφήμουν τὸν ἀθλητὴν, ἐστεφάνουν, ἀνεκήρυττον, ἔχαιρον ἐπὶ τῇ τῶν ὁμο δούλων ἀνθρώπων ἐλευθερίᾳ, ἐγάννυντο τοῦ ἀντιπά λου τὴν ἧτταν ὁρῶντες. ΙΕʹ. Ὅτι εἰ νοῦν οὐκ ἀνέλαβεν, οὐδὲν πρὸς ἡμᾶς ἡ κατὰ τοῦ διαβόλου νίκη. Κατὰ τοῦ Ἀπολι ναρίου. Ταῦτα τὴν Ἀπολιναρίου ἐλέγχει ματαιολογίαν, ὃς 75.1444 ἀντὶ νοῦ τὸν Θεὸν Λόγον ἐνοικῆσαι λέγει τῇ προσ ληφθείσῃ σαρκί. Εἰ γὰρ νοῦν οὐκ εἶχεν ἀνθρώπινον ἡ ἀναληφθεῖσα φύσις, Θεὸς μὲν ὁ πρὸς τὸν διάβολον ἀγωνισάμενος ἦν, Θεὸς δὲ ὁ τὴν νίκην ἀναδησάμενος· Θεοῦ δὲ νενικηκότος, ἐγὼ μὲν οὐδὲν ἀπωνάμην τῆς