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the mistaken notion on each of the divine things presented to him for this purpose; for it would be superfluous to prolong the argument by examining things that are obvious at hand. For as a testimony that he is always in flesh and blood, he cited the apostolic saying which declares that through him we have received redemption through his blood, the forgiveness of sins through his fleshwhich, I think, no one of sound mind would doubt, refers to another meaning. For who does not know the divine mystery, that the 3,1.152 author of our salvation, like a shepherd, pursues the lost sheep? And we humans are that sheep, strayed from the rational flock of a hundred through sin. And he takes the whole sheep upon his own shoulders; for the straying was not in part of the sheep, but since the whole had gone astray, the whole is also brought back; the hide is not carried while the inward part is left behind, as Apollinarius wishes. This, being on the shoulders of the shepherd, that is, in the divinity of the Lord, becomes one with him through the assumption. Therefore, wishing to seek and to save that which was lost, when he found what was sought, he took up what was found upon himself; for the sheep was no longer moved by its own feet which had once gone astray, but was carried by the divinity. For this reason, what appeared was a sheep, that is, a man, but his tracks, as it is written, were not known. For he who carried the sheep upon himself left no trace of sin or error in human life; but such tracks as it was fitting for God to impress through the course of life, these appeared, which were teachings and healings and quickenings of the dead and the other miracles. Therefore, the shepherd, having taken this sheep upon himself, became one with it; for this reason he also speaks to the flocks with the voice of the sheep. For how could human weakness have endured the impact of a divine voice? But in a human way, or as one might say, in a sheep-like way, he speaks to us, saying, My sheep hear my voice. Therefore, the shepherd who took the sheep upon himself and speaks to us through it is both sheep and shepherd; sheep in that which was assumed; shepherd in that which assumed.

Since, therefore, the good shepherd had to lay down his life for the sheep, so that through his own death 3,1.153 he might destroy death, then the author of our salvation becomes both priest and lamb together in the human nature, working death in that which was able to receive the communion of suffering. For since death is nothing other than the dissolution of soul and body, he who united himself to both, I mean to the soul and the body, is separated from neither (for the gifts of God are irrevocable, as the apostle says); but having distributed himself to both the body and the soul, through the soul he opens paradise to the thief, and through the body he stops the activity of corruption; and this is the destruction of death, that corruption becomes inactive, having been obliterated in the life-giving nature; for what happened in these becomes a common benefit and grace for our nature. And thus he who is in both joins together all that was divided through the resurrection, who by his own authority gives his body to the heart of the earth, as it is written, and lays down his soul of himself, as he says to the Father, Into thy hands I commend my spirit, and as to the thief <that Today you will be with me> in paradise, speaking truly through both; for one must not believe that divine dwelling which is called paradise to be anywhere else, except in the capacious palm of the Father, as the prophet also says, speaking the word from the person of the Lord to the Jerusalem above, I have inscribed your walls upon my hands, and you are before me continually. Thus, therefore, he is both in death and is not mastered by death. For the composite is divided;

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τὴν ἐφ' ἑκάστῳ τῶν εἰς τοῦτο παρατεθέντων αὐτῷ θείων πεπλανημένην ὑπό ληψιν· τὰ γὰρ ἐκ τοῦ προχείρου ὄντα καταφανῆ περιττὸν ἂν εἴη διεξετάζοντα μηκύνειν τὸν λόγον. εἰς γὰρ μαρτυρίαν τοῦ ἀεὶ αὐτὸν ἐν σαρκί τε καὶ αἵματι εἶναι τὴν ἀποστολικὴν παρέθετο ῥῆσιν τὴν λέγουσαν δι' αὐτοῦ ἡμᾶς εἰληφέναι τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν ἁμαρτιῶν διὰ τῆς σαρκὸς αὐτοῦὅπερ, ὅτι πρὸς ἑτέραν βλέπει διάνοιαν, οὐκ ἂν οἶμαί τινας τῶν νοῦν ἐχόντων ἀμφιβάλλειν. τίς γὰρ οὐκ οἶδε τὸ θεῖον μυστήριον, ὅτι ὁ 3,1.152 ἀρχηγὸς τῆς σωτηρίας ἡμῶν ὡς ποιμὴν τὸ πεπλανημένον πρόβατον μέτεισιν; ἡμεῖς δὲ οἱ ἄνθρωποί ἐσμεν ἐκεῖνο τὸ πρόβατον, οἱ τῆς λογικῆς ἑκατοντάδος ἀποβουκοληθέντες διὰ τῆς ἁμαρτίας. καὶ λαμβάνει ἐπὶ τῶν ἰδίων ὤμων ὅλον τὸ πρόβατον· οὐδὲ γὰρ ἐν μέρει ἦν τοῦ προβάτου ἡ πλάνη, ἀλλ' ἐπειδὴ ὅλον ἀπεφοίτησε, καὶ ὅλον ἐπανάγεται· οὐχ ἡ μὲν δορὰ βαστάζεται, τὸ δὲ ἐντοσθίδιον καταλείπεται, καθὼς Ἀπολινάριος βούλεται. τοῦτο δὲ ἐν τοῖς ὤμοις τοῦ ποιμένος, τουτέστιν ἐν τῇ θεότητι τοῦ κυρίου γενόμενον ἓν πρὸς ἐκεῖνον διὰ τῆς ἀναλήψεως γίνεται. διὰ τοῦτο θέλων ἐπιζητῆσαι καὶ σῶσαι τὸ ἀπολωλός, ἐπειδὴ εὗρε τὸ ζητού μενον, ἀνέλαβεν ἐφ' ἑαυτοῦ τὸ εὑρημένον· οὐ γὰρ ἔτι τοῖς ἰδίοις ποσὶ τοῖς πλανηθεῖσιν ἅπαξ ἐκινεῖτο τὸ πρόβατον, ἀλλ' ὑπὸ τῆς θεότητος ἐκομίζετο. διὰ τοῦτο τὸ μὲν φαινό μενον πρόβατον, τουτέστιν ἄνθρωπος, τὰ δὲ ἴχνη αὐτοῦ, κατὰ τὸ γεγραμμένον, οὐκ ἐγινώσκετο. οὐδὲν γὰρ ἁμαρτίας ἢ πλάνης ἴχνος τῷ ἀνθρωπίνῳ βίῳ ἐνεσημήνατο ὁ ἐφ' ἑαυτοῦ φέρων τὸ πρόβατον· ἀλλ' οἷα εἰκὸς ἦν θεοῦ ἴχνη διὰ τῆς τοῦ βίου πορείας ἐντυπωθῆναι, ταῦτα ἐφαίνετο, ἅτινα ἦν δι δασκαλίαι καὶ θεραπεῖαι καὶ νεκρῶν ζωοποιήσεις καὶ τὰ ἄλλα θαύματα. τοῦτο τοίνυν τὸ πρόβατον ἐφ' ἑαυτοῦ λαβὼν ὁ ποιμὴν ἓν πρὸς ἐκεῖνο ἐγένετο· διὰ τοῦτο καὶ τῇ τοῦ προβάτου φωνῇ τοῖς ποιμνίοις λαλεῖ. πῶς γὰρ ἂν ἐχώρησεν ἀνθρωπίνη ἀσθένεια θείας φωνῆς προσβολήν; ἀλλ' ἀνθρωπικῶς, ὡς δ' ἄν τις εἴποι προβατικῶς, ἡμῖν διαλέγεται λέγων Τὰ ἐμὰ πρόβατα τῆς ἐμῆς φωνῆς ἀκούει. ὁ οὖν ἀναλαβὼν ἐφ' ἑαυτοῦ τὸ πρόβατον ποιμὴν καὶ δι' ἐκείνου ἡμῖν φθεγγόμενος καὶ πρόβατόν ἐστι καὶ ποιμήν· ἐν μὲν τῷ ἀναληφθέντι πρόβατον· ἐν δὲ τῷ ἀνειληφότι ποιμήν.

Ἐπεὶ οὖν ἔδει τὸν καλὸν ποιμένα τὴν ψυχὴν ἑαυτοῦ θεῖναι ὑπὲρ τῶν προβάτων, ἵνα διὰ τοῦ ἰδίου θανάτου 3,1.153 καταλύσῃ τὸν θάνατον, τότε γίνεται τὸ συναμφότερον ὁ ἀρχηγὸς τῆς σωτηρίας ἡμῶν τῇ ἀνθρωπίνῃ φύσει καὶ ἱερεὺς καὶ ἀμνὸς ἐν τῷ δυναμένῳ δέξασθαι τὴν κοινωνίαν τοῦ πάθους ἐνεργήσας τὸν θάνατον. ἐπειδὴ γὰρ οὐδὲν ἕτερόν ἐστιν ὁ θάνατος εἰ μὴ διάλυσις ψυχῆς τε καὶ σώματος, ὁ πρὸς ἀμφότερα ἑαυτὸν ἑνώσας, πρός τε τὴν ψυχήν φημι καὶ τὸ σῶμα, οὐθετέρου χωρίζεται (Ἀμεταμέλητα γὰρ τοῦ θεοῦ τὰ χαρίσματα, καθώς φησιν ὁ ἀπόστολος)· ἀλλὰ καὶ τῷ σώματι καὶ τῇ ψυχῇ ἑαυτὸν ἐπιμερίσας διὰ μὲν τῆς ψυχῆς ἀνοίγει τῷ λῃστῇ τὸν παράδεισον, διὰ δὲ τοῦ σώματος ἵστησι τῆς φθορᾶς τὴν ἐνέργειαν· καὶ τοῦτό ἐστιν ἡ τοῦ θανάτου κατά λυσις, τὸ ἀνενέργητον γενέσθαι τὴν φθορὰν ἐν τῇ ζωοποιῷ φύσει ἀφανισθεῖσαν· τὸ γὰρ ἐπὶ τούτων γενόμενον κοινὴ τῆς φύσεως ἡμῶν εὐεργεσία καὶ χάρις γίνεται. καὶ οὕτω πάντα τὰ διεστῶτα συνάπτει διὰ τῆς ἀναστάσεως ὁ ἐν ἀμφοτέροις ὤν, ὁ κατ' ἐξουσίαν τὸ μὲν σῶμα διδοὺς τῇ καρδίᾳ τῆς γῆς, καθὼς γέγραπται, τὴν δὲ ψυχὴν ἀφ' ἑαυτοῦ τιθείς, ὡς μὲν πρὸς τὸν πατέρα φησὶν ὅτι Ἐν ταῖς χερσί σου παρατίθημι τὸ πνεῦμά μου, ὡς δὲ πρὸς τὸν λῃστὴν <ὅτι Σήμερον μετ' ἐμοῦ ἔσῃ> ἐν τῷ παραδείσῳ, ἀληθεύων δι' ἑκατέρων· οὐ γὰρ ἄλλοθί που πιστεύειν χρὴ τὴν θείαν ἐκείνην εἶναι διαγωγὴν ἥπερ παράδεισος λέγεται, εἰ μὴ ἐν τῇ πολυχώρῳ τοῦ πατρὸς παλάμῃ, καθώς φησι καὶ ὁ προφήτης πρὸς τὴν ἄνω Ἰερουσαλὴμ ἐκ προσώπου κυρίου τὸν λόγον ποιούμενος Ἐπὶ τῶν χειρῶν μου ἐζωγράφηκά σου τὰ τείχη καὶ ἐνώπιόν μου εἶ διὰ παντός. οὕτω τοίνυν καὶ ἐν τῷ θανάτῳ γίνεται καὶ ὑπὸ τοῦ θανάτου οὐ κυριεύεται. τὸ μὲν γὰρ σύνθετον μερίζεται·