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But that which is uncompounded does not admit of dissolution; but the uncompounded nature remains <in> the division of the composite, and when the soul departs from the body, it is separated from neither. And the proof is the activity, as has been said, having effected incorruptibility in the body, and life in paradise for the soul. Indeed, the simple and uncompounded is not split apart by their separation, but on the contrary works one thing; for by its own indivisibility it brings what has been divided into union, and he who said "God raised him from the dead" shows this. For it is not as Lazarus or some other of those who have been restored to life is brought back to life by another's power, that it is pious to think also of the Lord's resurrection. But the only-begotten God Himself raises the man who was mingled with Him, and having separated the soul from the body and united both again, thus the common salvation of the nature comes to be; whence also He is named the author of life; for in him who died and was raised for us, the only-begotten God reconciled the world to himself, as if we were captives of war, through our kindred blood, purchasing all those who have shared with him in flesh and blood, so that the apostolic saying looks to this, which says we have redemption through his blood, the forgiveness of sins through his flesh. This is our argument, which we have understood from the cited sayings of the apostle, and not as that man [Apollinarius]. But let him who judges carefully examine which is the more pious, whether, as we say, the glory dwells economically in our land, or whether, as he says, the flesh does not become acquired for the divinity for the sake of the good deed, but consubstantial and connatural.

But if Zechariah the prophet is brought forward by these enigmas to another point, I think there is no need to examine it in the argument, whether the meaning looks to the Lord or to some other. For he says, “O sword, awake against my shepherd, and against the man of my tribe.” For we think the word moves the sword threateningly against those who have used injustice towards their fellow tribesman; but Apollinarius says it raises the sword against the Lord because of the title of shepherd, not knowing that in many places of Scripture the word names those appointed to rule both shepherds and herdsmen. But as many things again from the epistle to the Hebrews are dragged in for the same purpose, have such manifest absurdity in their constructions, that it is easy for anyone to see, if he partake a little of understanding. For since it is written that "In these last days God, who in many and various ways spoke in time past to the fathers by the prophets, has spoken to us by his Son," this is a proof, he says, that the human element of the God who appeared to us is pre-eternal; for he speaks thus, literally, supposedly interpreting the apostle: "And in these things it is manifest, that the man himself who spoke to us the things of the Father is God, maker of the ages, the brightness of his glory, the express image of his person, since indeed he is God by his own spirit and not having another God in himself besides it, he himself who through himself, that is through the flesh, cleansed the world of sins." These things Apollinarius says verbatim and nothing has been falsified by us in what has been said. If therefore the man who spoke is the maker of the ages, as it seems to the writer, and the flesh is the brightness and the form of a servant characterizes the person of God, it no longer seems good to me to fight against what has been said, but rather to lament the insensibility of those who accept such a neologism. The man who spoke to us humanly through our voice, who spat with his mouth and made clay with his hand, who put his fingers into the ears of the deaf and touched the sick and the dead and rested from his labor in sleep and by sitting down and weeping and being troubled and being grieved and having the sensation of hunger and

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τὸ δὲ ἀσύνθετον λύσιν οὐκ ἐπιδέχεται· ἀλλὰ παρα μένει μὲν <ἐν> τῷ μερισμῷ τοῦ συνθέτου ἡ ἀσύνθετος φύσις 3,1.154 καὶ τῆς ψυχῆς τοῦ σώματος ἀποχωρούσης οὐθετέρου χωρί ζεται. τεκμήριον δὲ ἡ ἐνέργεια, καθὼς εἴρηται, ἐπὶ μὲν τοῦ σώματος τὴν ἀφθαρσίαν, ἐπὶ δὲ τῆς ψυχῆς τὴν ἐν παραδείσῳ διαγωγὴν ἐνεργήσασα. οὐ μὴν συνδιασχίζεται τῷ χωρισμῷ τούτων ὁ ἁπλοῦς καὶ ἀσύνθετος, ἀλλὰ τὸ ἐναντίον ἓν ἐργά ζεται· τῷ γὰρ καθ' ἑαυτὸν ἀδιαιρέτῳ καὶ τὸ διῃρημένον εἰς ἕνωσιν ἄγει καὶ τοῦτο ἐνδείκνυται ὁ εἰπὼν ὅτι Ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν. οὐ γὰρ ὥσπερ ὁ Λάζαρος ἤ τις ἄλλος τῶν ἀναβεβιωκότων ἀλλοτρίᾳ δυνάμει πρὸς τὸ ζῆν ἐπανά γεται, οὕτως εὐαγὲς καὶ ἐπὶ τῆς τοῦ κυρίου ἀναστάσεως οἴεσθαι. ἀλλ' ὁ μονογενὴς θεὸς αὐτὸς ἀνίστησι τὸν ἀνακρα θέντα ἄνθρωπον αὐτῷ καὶ χωρίσας τοῦ σώματος τὴν ψυχὴν καὶ ἑνώσας πάλιν ἀμφότερα καὶ οὕτως ἡ κοινὴ γίνεται σω τηρία τῆς φύσεως· ὅθεν καὶ ἀρχηγὸς ζωῆς ὀνομάζεται· ἐν γὰρ τῷ ὑπὲρ ἡμῶν ἀποθανόντι καὶ ἐγερθέντι τὸν κόσμον ἑαυτῷ κατήλλαξεν ὁ μονογενὴς θεός, οἷόν τινας δορυαλώτους, ἡμᾶς διὰ τοῦ συγγενοῦς ἡμῶν αἵματος πάντας τοὺς κεκοινω νηκότας αὐτῷ τῆς σαρκὸς καὶ τοῦ αἵματος ἐξωνησάμενος, ὡς πρὸς τοῦτο βλέπειν τὴν ἀποστολικὴν ῥῆσιν, ἥ φησιν ἔχειν ἡμᾶς τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν ἁμαρτιῶν διὰ τῆς σαρκὸς αὐτοῦ. οὗτος ὁ ἡμέτερος λόγος, ὃν ἐκ τῶν παρατεθέντων τοῦ ἀποστόλου ῥημάτων ἐνοήσαμεν καὶ οὐχ ὡς [Ἀπολινάριος] ἐκεῖνος. δοκιμαζέτω δὲ ὁ κρίνων ἐπεσκεμμένως τὸν εὐσεβέστερον, εἴτε, καθὼς ἡμεῖς φαμεν, ἡ δόξα οἰκονομικῶς κατασκηνοῖ ἐν τῇ γῇ ἡμῶν εἴτε, καθὼς ἐκεῖνός φησιν, οὐχὶ ἐπίκτητος ἐπὶ τῇ εὐεργεσίᾳ γίνεται ἡ σὰρξ τῇ θεότητι, ἀλλὰ συνουσιωμένη καὶ σύμφυτος.

Εἰ δὲ Ζαχαρίας ὁ προφήτης εἰς τούτων ἕτερον τοῖς 3,1.155 αἰνίγμασι φέρεται, οὐδὲν οἶμαι δεῖν ἐξετάζειν τῷ λόγῳ, εἴτε πρὸς τὸν κύριον εἴτε πρὸς ἕτερόν τινα βλέπει τὸ νόημα. λέγει γὰρ ὅτι Ῥομφαία, ἐξεγέρθητι ἐπὶ νομέα μου καὶ ἐπὶ ἄνδρα σύμφυλόν μου. ἡμεῖς μὲν γὰρ ἀπειλητικῶς οἰόμεθα κατὰ τῶν τῇ ἀδικίᾳ πρὸς τὸ ὁμόφυλον κεχρημένων κινεῖν τὴν ῥομφαίαν τὸν λόγον· Ἀπολινάριος δέ φησι κατὰ τοῦ κυρίου τὴν ῥομφαίαν ἐγείρειν διὰ τὴν τοῦ νομέως προσηγορίαν, οὐκ εἰδὼς ὅτι πολλαχῇ τῆς γραφῆς τοὺς εἰς ἀρχὴν τεταγμένους καὶ ποιμένας καὶ νομέας κατονομάζει ὁ λόγος. ὅσα δὲ πάλιν τῆς πρὸς Ἑβραίους ἐπιστολῆς πρὸς τὸν αὐτὸν σκοπὸν ἐπι σύρεται, οὕτως ἔκδηλον τὴν ἐν ταῖς κατασκευαῖς ἀτοπίαν ἔχει, ὡς παντὶ συνιδεῖν ῥᾴδιον, εἰ μικρόν τις μετέχοι φρονή σεως. ἐπειδὴ γὰρ γέγραπται ὅτι Ἐπ' ἐσχάτων τῶν ἡμερῶν ἐν υἱῷ ἐλάλησεν ἡμῖν ὁ θεὸς ὁ πολυμερῶς καὶ πολυτρόπως ἐν τοῖς προφήταις λαλήσας τοῖς πατράσι τὸ πρότερον, ἀπόδειξίς ἐστί, φησί, τοῦ τὸ ἀνθρώπινον τοῦ φανέντος ἡμῖν θεοῦ προαιώνιον εἶναι· φησὶ γὰρ οὕτω κατὰ τὴν λέξιν ἐφερμηνεύων δῆθεν τὸν ἀπόστολον· Ἔστι δὲ ἐν τούτοις καταφανές, ὅτι αὐτὸς ὁ ἄνθρωπος ὁ λαλήσας ἡμῖν τὰ τοῦ πατρὸς θεός ἐστι, ποιητὴς τῶν αἰώνων, ἀπαύγασμα δόξης, χαρακτὴρ τῆς ὑπο στάσεως αὐτοῦ, ἅτε δὴ τῷ ἰδίῳ πνεύματι θεὸς ὢν καὶ οὐ θεὸν ἔχων ἐν ἑαυτῷ ἕτερον παρ' αὐτό, αὐτὸς ὁ δι' ἑαυτοῦ, τουτέστι διὰ τῆς σαρκός, καθαρίσας κόσμον ἁμαρτιῶν. ταῦτά φησιν ὁ Ἀπολινάριος ἐπὶ λέξεως καὶ οὐδὲν παρ' ἡμῶν ἐν τοῖς εἰρημένοις παραπεποίηται. εἰ οὖν ἄνθρωπος ὁ λαλήσας, ποιητής ἐστι τῶν αἰώνων, καθὼς τῷ λογογράφῳ δοκεῖ, καὶ ἡ σάρξ ἐστι τὸ ἀπαύγασμα καὶ ἡ τοῦ δούλου μορφὴ χαρακτηρίζει τοῦ θεοῦ τὴν ὑπόστασιν, οὐκέτι μοι δοκεῖ καλῶς ἔχειν μάχεσθαι πρὸς τὸ εἰρημένον, θρηνεῖν δὲ μᾶλλον τῆς ἀναισθησίας τοὺς 3,1.156 τὴν τοιαύτην παραδεχομένους καινοφωνίαν. ἄνθρωπος ὁ λαλήσας ἡμῖν ἀνθρωπικῶς διὰ τῆς ἡμετέρας φωνῆς, ὁ πτύσας τῷ στόματι καὶ τῇ χειρὶ πηλουργήσας, ὁ ἐμβαλὼν τοὺς δακτύλους ἐν ταῖς τῶν κωφῶν ἀκοαῖς καὶ τῶν ἀρρω στούντων τε καὶ τεθνεώτων ἁπτόμενος καὶ ὕπνῳ καὶ καθέδρᾳ ἀναπαύων τὸν κόπον καὶ δακρύων καὶ ἀδημονῶν καὶ λυπού μενος καὶ πείνας αἴσθησιν ἔχων καὶ