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having dwelt according to the principle of nature, and the temple is another. Therefore he also said to the Jews: "Destroy this temple, and in three days I will raise it up." But the destruction of the temple is the separation of soul and body; for death is the departure of the soul from the body; therefore the separation of the soul accomplishes the destruction of the temple. If, then, the Jews destroyed the temple by delivering it over to the cross and to death, and the destruction of the temple is the separation of the things joined together, and God the Word raised it up after it had been destroyed, it is clear, I think, to the intelligent, that God the Word assumed not a soulless or mindless being, but a perfect man; for if God the Word had been in the assumed body instead of the immortal soul, he would have said to the Jews: Destroy me, and in three days I will rise again; but now, teaching both the mortality of the temple at that time and the power of the indwelling Godhead, "Destroy," he says, "this temple, and in three days I will raise it up;" for "I," he says, "will not be destroyed by you, but the temple assumed by me; and this is destroyed, that it may enjoy a better resurrection, that it may put off its mortal nature, that it may strip off corruption and put on incorruption, that it may destroy the power of death, that it may become the firstfruits of those who have fallen asleep, that, having loosed the pains of corruption, it may be shown to be the firstborn from the dead, and through its own resurrection may proclaim the good news of the resurrection of all men. 19. A proof that God the Word took a rational soul. That these things are so, the chief of the apostles testifies in the Acts, saying, that his soul was not abandoned to Hades, nor did his flesh see corruption. Therefore, the destruction of the temple is the separation of soul and body; and again, resurrection is the return [of the soul] to its own flesh. If, then, as the leaders of the heresy say, each of the men has two souls, both the vital and the rational, and flesh could never be conceived of without a vital soul (for such a thing, he says, is called a body, but not flesh); but Peter said, not that the body of the Lord, but that the flesh of the Lord did not see corruption, and that his soul was not abandoned to Hades; it is clear that the incorruptible flesh had the vital soul, which they speak of I know not how, without which it would not be called, as they say, flesh; but the immortal and 75.1453 rational soul, entrusted with the governance of the living being, was not left in Hades, but returned to its own flesh. And they chatter in vain, calling the temple of God the Word soulless or mindless. But we will follow Peter, who proclaims a flesh that did not receive corruption, and a soul not left in Hades, but that returned and was joined to its own body. And we believe also the Lord himself when he says: "My soul is very sorrowful, even to death." For it is the rational part in us that receives the sensation of sorrow. But if God the Word, being in the place of the mind, had accepted the passions of the mind, it would have been he himself who was sorrowful, and afraid, and ignorant, and in agony, and strengthened by angelic assistance. But if the heirs of the foolish talk of Apollinaris should say these things, let them be ranked with Arius and Eunomius, the fighters against Christ; for it is just that those whose blasphemy is equal should have one company. But let us hear the Lord saying: "I have authority to lay down my soul, and I have authority to take it up again; no one takes it from me." For from these words we shall learn that the one who lays it down is one thing, and that which is laid down is another; and God is the one who lays down and takes up, but the soul is that which is laid down and taken up; and God is the one who has the authority, but the soul is that which is ordered under that authority.

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κατοικήσας κατὰ τὸν λόγον τῆς φύ σεως, καὶ ἕτερος ὁ ναός. ∆ιὸ καὶ τοῖς Ἰουδαίοις ἔλεγε· «Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.» Λύσις δὲ τοῦ ναοῦ, ψυχῆς καὶ σώμα τος ἡ διάζευξις· θάνατος γάρ ἐστι ψυχῆς ἀπὸ σώ ματος ἀναχώρησις· οὐκοῦν τὴν λύσιν τοῦ ναοῦ ὁ τῆς ψυχῆς ἐργάζεται χωρισμός· εἰ τοίνυν Ἰουδαῖοι τὸν ναὸν ἔλυσαν σταυρῷ καὶ θανάτῳ παραδεδωκότες, λύσις δὲ ναοῦ τῶν συνημμένων ὁ χωρισμὸς, ὁ δὲ Θεὸς Λόγος τοῦτον λυθέντα ἀνέστησε, σαφὲς οἶμαι τοῖς ἔμφροσιν, ὡς οὐκ ἄψυχον οὐδὲ ἄνουν, ἀλλὰ τέλειον ἄνθρωπον ὁ Θεὸς ἀνελάβετο Λόγος· εἰ γὰρ ἀντὶ τῆς ἀθανάτου ψυχῆς, ἐν τῷ ἀναληφθέντι σώματι γέγονεν ὁ Θεὸς Λόγος, εἶπεν ἂν τοῖς Ἰουδαίοις· Λύσατέ με, καὶ ἐν τρισὶν ἡμέραις ἀναστήσομαι· νῦν δὲ διδά σκων, καὶ τοῦ ναοῦ τὸ τηνικαῦτα τὸ θνητὸν, καὶ τὸ δυνατὸν τῆς ἐνοικούσης Θεότητος, «Λύσατε, φησὶ, τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐ τόν·» οὐ γὰρ ἐγὼ, φησὶν, ὑφ' ὑμῶν λυθήσομαι, ἀλλ' ὁ ληφθεὶς ὑπ' ἐμοῦ ναός· καὶ οὗτος δὲ λύεται, ἵνα κρείττονος ἀναστάσεως ἀπολαύσῃ, ἵνα τὴν θνητὴν ἀπόθηται φύσιν, ἵνα τὴν φθορὰν ἀποδύσηται καὶ τὴν ἀφθαρσίαν ἐνδύσηται, ἵνα τοῦ θανάτου καταλύσῃ τὸ κράτος, ἵνα τῶν κεκοιμημένων ἀπαρχὴ γένηται, ἵνα λύσας τῆς φθορᾶς τὰς ὠδῖνας ἀναδειχθῇ τῶν νεκρῶν πρωτότοκος, καὶ διὰ τῆς οἰκείας ἀναστάσεως εὐαγ γελίσηται τὴν πάντων ἀνθρώπων ἀνάστασιν. ΙΘʹ. Ἀπόδειξις ὅτι ψυχὴν νοερὰν ὁ Θεὸς Λόγος ἔλαβεν. Ὅτι δὲ ταῦτα οὕτως ἔχει, μαρτυρεῖ τῶν ἀποστό λων ὁ κορυφαῖος ἐν ταῖς Πράξεσι λέγων, ὅτι οὐκ ἐγκατελείφθη ἡ ψυχὴ αὐτοῦ εἰς ᾅδου, οὐδὲ ἡ σὰρξ αὐτοῦ οἶδε διαφθοράν. Λύσις τοιγαροῦν τοῦ ναοῦ, ψυχῆς καὶ σώματος χωρισμός· καὶ πάλιν ἀνάστασις, πρὸς τὴν σάρκα τὴν οἰκείαν ἐπάνοδος· εἰ τοίνυν, ὥς φασιν οἱ τῆς αἱρέσεως προστάται, ψυχὰς δύο τῶν ἀν θρώπων ἕκαστος ἔχει, τήν τε ζωτικὴν, καὶ τὴν λογι κὴν, καὶ σὰρξ ἄνευ ψυχῆς οὐκ ἄν ποτε νοηθείη τῆς ζωτικῆς (σῶμα γὰρ, ἀλλ' οὐ σὰρξ, φησὶ, τὸ τοιοῦτον προσαγορεύεται)· Πέτρος δὲ ἔφη, οὐ τὸ σῶμα τοῦ Κυ ρίου, ἀλλὰ τὴν σάρκα τοῦ Κυρίου μὴ ἰδεῖν διαφθο ρὰν, καὶ τὴν ψυχὴν αὐτοῦ μὴ ἐγκαταλειφθῆναι εἰς ᾅδου· εὔδηλον ὡς τὴν μὲν ζωτικὴν, ἣν οὐκ οἶδ' ὅπως λέγουσιν, εἶχεν ἡ διαφθαρεῖσα σὰρξ, ἧς ἄνευ οὐκ ἂν προσαγορευθείη, ὥς φασι, σάρξ· ἡ δὲ ἀθάνατος καὶ 75.1453 λογικὴ καὶ τοῦ ζώου τὴν ἡγεμονίαν πεπιστευμένη, οὐ κατελείφθη εἰς ᾅδου, ἀλλὰ πρὸς τὴν οἰκείαν ἐπαν ῆκε σάρκα· καὶ μάτην ἀδολεσχοῦσιν, ἄψυχον ἢ ἄνουν τοῦ Θεοῦ Λόγου τὸν ναὸν προσαγορεύοντες. Ἡμεῖς δὲ Πέτρῳ ἑψόμεθα, καὶ σάρκα κηρύττοντι μὴ δεξαμένην διαφθορὰν, καὶ ψυχὴν μὴ καταλειφθεῖσαν εἰς ᾅδου, ἀλλ' ἐπανελθοῦσαν καὶ τῷ οἰκείῳ σώματι συναφθεῖσαν· πιστεύομεν δὲ καὶ αὐτῷ τῷ Κυρίῳ λέ γοντι· «Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου.» Τῆς γὰρ λύπης τὴν αἴσθησιν τὸ ἐν ἡμῖν λογικὸν ὑπο δέχεται· εἰ δὲ ἀντὶ νοῦ ὁ Θεὸς Λόγος ὑπάρχων, τὰ τοῦ νοῦ κατεδέχετο πάθη, αὐτὸς ἦν ὁ λυπηθεὶς, καὶ φοβηθεὶς, καὶ ἀγνοήσας, καὶ ἀγωνιάσας, καὶ ἀγγε λικῇ συμμαχίᾳ ῥωσθείς· εἰ δὲ καὶ ταῦτα φήσουσιν οἱ τῆς Ἀπολιναρίου ματαιολογίας κληρονόμοι, μετὰ Ἀρείου καὶ Εὐνομίου τῶν χριστομάχων ταχθήτωσαν· ὧν γὰρ ἴση ἡ βλασφημία, τούτων μίαν εἶναι τὴν ἑταιρίαν δίκαιον· ἡμεῖς δὲ ἀκούσωμεν τοῦ Κυρίου λέγοντος· «Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν· οὐδεὶς αἴρει αὐτὴν ἀπ' ἐμοῦ.» Ἐκ γὰρ τῶν λόγων τούτων μαθησόμεθα, ὡς ἕτερος μὲν ὁ τιθεὶς, ἕτερον δὲ τὸ τιθέμενον· καὶ Θεὸς μὲν ὁ τιθεὶς καὶ λαμβάνων, ψυχὴ δὲ ἡ τιθεμένη καὶ λαμβανομένη· καὶ Θεὸς μὲν τὴν ἐξουσίαν ἔχων, ψυχὴ δὲ ἡ ὑπὸ τὴν ἐξουσίαν ἐκείνην τεταγμένη.