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of fellow-feeling, thus he who was united to our nature makes our sufferings his own, as Isaiah says, that he himself took up our infirmities and bore our diseases, having undergone the wound for our sake, that by his bruise we might be healed. Not that the Godhead was bruised, but the man attached to the Godhead through the union, whose nature is capable of receiving a bruise; and these things happen, so that by the same paths again the way of wickedness might be dissolved. For since through the disobedience of the first man death entered, for this reason through the obedience of the second man it is cast out. 3,1.161 For this reason he becomes obedient unto death, that through obedience he might heal the transgression resulting from disobedience, and through the resurrection from the dead he might abolish the death that entered with disobedience. For the resurrection of the man from death is the abolition of death. Wherefore, he says, God also highly exalted him. This is like a seal of the preceding thought. For it is clear that what is highest does not need to be exalted, but what is lowly is raised to a height, now becoming what it was not before; for the human nature, having been united to the Lord, is raised up together with the Godhead, and that which is exalted is that which is raised from lowliness; but the lowly is the form of the servant <ἡ> which through exaltation becomes both Christ and Lord. And since the man who is Christ, according to the human sequence, was addressed by a particular name through the mystery-initiation given to the virgin by Gabriel, and the human, as has been said, was named Jesus, while the divine nature is incomprehensible by a name, but the two have become one through the commingling; for this reason God also is named from the human. For at the name of Jesus every knee will bow and the man becomes above a name, which is proper to the Godhead that cannot be expressed by any nominal signification, so that just as the high becomes in the lowly, so the lowly might receive in turn the high properties. For as the Godhead is named through the man, so that which was raised up with the Godhead from lowliness becomes above a name; and just as the dishonor of the servile form has reference to the God who was commingled with the servant, so also the worship of the Godhead offered by all 3,1.162 creation is given to him who was united to the Godhead, and thus At the name of Jesus Christ every knee will bow, of things in heaven and on earth and under the earth, and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. Amen.

But it seems, as if blushing at himself and ashamed at the absurdity of what has been said, he retracts in a way his constructs and wishes to establish that the Son's likeness to men is supervenient. For he says, Behold, of the same Jesus Christ, the equality with the Father is pre-existent, the likeness to men is supervenient. He seems to repent of what he has said, and let him do this only from the heart, changing from his absurd opinion, and we will cease our refutations. But it seems that by what he does, he lays the foundations for another absurdity through his reasonableness in these matters. And he says thus according to the letter: And what is clearer than these things, that it is not one with another, a perfect God with a perfect man? That this statement, then, has no fellowship with what precedes would be clear to all who know how to follow an argument. For how does the pre-existent equality with the Father and the supervenient likeness to men, as he himself says, prove that the man through whom the perfect God became man was not a perfect man? For it is like as if someone saying that the heaven is distant from the earth should then say that through these things it becomes clear that lead is heavier than tin in an equal weight, and should consider the celestial distance to be a weight, so neither could one say that the defectiveness of the 3,1.163 humanity, through which God comes to be in our nature, is proved by confessing as supervenient that which is toward men of the Son

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συναισθή σεως, οὕτως ὁ ἑνωθεὶς ἡμῶν τῇ φύσει οἰκειοῦται τὰ ἡμέτερα πάθη, καθώς φησιν Ἠσαΐας ὅτι αὐτὸς τὰς ἀσθενείας ἡμῶν ἀνέλαβε καὶ τὰς νόσους ἐβάστασε τὴν ὑπὲρ ἡμῶν ὑποστὰς πληγήν, ἵνα τῷ μώλωπι αὐτοῦ ἡμεῖς ἰαθῶμεν· οὐχ ὅτι ἡ θεότης ἐμωλωπίσθη, ἀλλ' ὁ προσφυεὶς διὰ τῆς ἑνώσεως τῇ θεότητι ἄνθρωπος, οὗ ἡ φύσις δεκτικὴ μώλωπος γενέσθαι δύναται· ταῦτα δὲ γίνεται, ὅπως ἂν διὰ τῶν αὐτῶν πάλιν ὁδῶν ἡ τῆς κακίας ὁδὸς ἀναλυθείη. ἐπειδὴ γὰρ διὰ τῆς παρακοῆς τοῦ πρώτου ἀνθρώπου ὁ θάνατος εἰσῆλθε, τούτου χάριν διὰ τῆς ὑπακοῆς τοῦ δευτέρου ἀνθρώπου ἐξοικίζεται. 3,1.161 διὰ τοῦτο ὑπήκοος μέχρι θανάτου γίνεται, ἵνα διὰ μὲν τῆς ὑπακοῆς τὸ ἐκ τῆς παρακοῆς θεραπεύσῃ πλημμέλημα, διὰ δὲ τῆς ἐκ νεκρῶν ἀναστάσεως τὸν συνεισελθόντα τῇ παρακοῇ θάνατον ἐξαφανίσῃ. ἀφανισμὸς γάρ ἐστι θανάτου ἡ ἐκ θανάτου τοῦ ἀνθρώπου ἀνάστασις· ∆ιό, φησί, καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν. τοῦτο καθάπερ σφραγίς τις τῆς προ λαβούσης διανοίας ἐστίν. δῆλον γάρ, ὅτι τὸ ὕψιστον τοῦ ὑψωθῆναι οὐκ ἐπιδέεται, ἀλλὰ τὸ ταπεινὸν εἰς ὕψος αἴρεται, νῦν γινόμενον ὃ μὴ πρότερον ἦν· ἑνωθεῖσα γὰρ τῷ κυρίῳ ἡ ἀνθρωπίνη φύσις συνεπαίρεται τῇ θεότητι καὶ τὸ ὑψούμενον ἐκεῖνό ἐστι τὸ ἐκ τοῦ ταπεινοῦ ἐπαιρόμενον· ταπεινὸν δὲ ἡ τοῦ δούλου μορφὴ <ἡ> διὰ τῆς ὑψώσεως γινομένη Χριστός τε καὶ κύριος. καὶ ἐπειδὴ ὁ κατὰ Χριστὸν ἄνθρωπος κατὰ τὴν ἀνθρωπίνην ἀκολουθίαν ὀνόματι κατὰ τὸ ἰδιάζον προσηγο ρεύθη διὰ τῆς γενομένης τῇ παρθένῳ παρὰ τοῦ Γαβριὴλ μυσταγωγίας καὶ τὸ ἀνθρώπινον, καθὼς εἴρηται, Ἰησοῦς ὠνομάσθη, ἡ δὲ θεία φύσις ἀπερίληπτός ἐστιν ὀνόματι, ἓν δὲ τὰ δύο διὰ τῆς ἀνακράσεως γέγονε· τούτου χάριν καὶ ὁ θεὸς ἐκ τοῦ ἀνθρωπίνου κατονομάζεται. ἐν γὰρ τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψει καὶ ὁ ἄνθρωπος ὑπὲρ ὄνομα γίνεται, ὅπερ ἴδιόν ἐστι τῆς θεότητος τῆς δηλωθῆναι μὴ δυναμένης ὑπό τινος ὀνομαστικῆς σημασίας, ἵν' ὥσπερ ἐν τῷ ταπεινῷ τὸ ὑψηλὸν γίνεται, οὕτως ἀντιλάβῃ τὸ ταπεινὸν τὰ ὑψηλὰ ἰδιώματα· ὡς γὰρ διὰ τοῦ ἀνθρώπου ὀνομάζεται ἡ θεότης, οὕτως ὑπὲρ ὄνομα γίνεται τὸ ἐκ τοῦ ταπεινοῦ συνεπαρθὲν τῇ θεότητι· καὶ ὥσπερ ἡ ἀτιμία τῆς δουλικῆς μορφῆς εἰς τὸν θεὸν τὸν ἀνακραθέντα τῷ δούλῳ τὴν ἀναφορὰν ἔχει, οὕτω καὶ ἡ προσκύνησις τῆς θεότητος ἡ παρὰ πάσης 3,1.162 κτίσεως προσαγομένη τῷ ἑνωθέντι πρὸς τὴν θεότητα γίνεται καὶ οὕτως Ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ πᾶν γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων καὶ πᾶσα γλῶσσα ἐξομολογήσεται ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός. Ἀμήν.

Ἀλλ' ἔοικεν, οἷον ἐπερυθριῶν αὐτὸς ἑαυτῷ καὶ τῇ ἀτοπίᾳ τῶν εἰρημένων ἐπαισχυνόμενος, ἀνατίθεσθαι τρόπον τινὰ τὰ κατεσκευασμένα καὶ ἐπιγεννηματικὴν τοῦ υἱοῦ τὴν πρὸς τοὺς ἀνθρώπους ὁμοιότητα βούλεσθαι κατασκευάζειν. φησὶ γὰρ Ἰδοὺ τοῦ αὐτοῦ Ἰησοῦ Χριστοῦ ἡ πρὸς πατέρα ἰσότης προϋπάρχουσα, ἡ πρὸς ἀνθρώπους ὁμοιότης ἐπιγινομένη. μεταγινώσκειν ἔοικε ἐπὶ τοῖς εἰρημένοις καὶ ποιείτω γε τοῦτο μόνον ἀπὸ καρδίας τῆς ἀτόπου δόξης μεταβαλλόμενος καὶ ἡμεῖς τῶν ἐλέγχων παυ σόμεθα. ἀλλὰ δοκεῖ δι' ὧν ποιεῖ, ἄλλης ἀτοπίας διὰ τῆς ἐν τούτοις εὐγνωμοσύσης τὰς ἀφορμὰς καταβάλλεσθαι. φησὶ δὲ οὕτω κατὰ τὴν λέξιν Καὶ τί τούτων σαφέστερον, εἰς τὸ μὴ ἕτερον μεθ' ἑτέρου εἶναι, θεὸν τέλειον μετὰ τελείου ἀνθρώπου; ὅτι μὲν οὖν οὐδὲ μίαν κοινω νίαν ὁ λόγος οὗτος ἔχει πρὸς τὰ προάγοντα, φανερὸν ἂν εἴη πᾶσι τοῖς ἐπισταμένοις ἕπεσθαι λόγῳ. πῶς γὰρ ἀποδείκνυσιν ἡ πρὸς πατέρα ἰσότης προϋπάρχουσα καὶ ἡ πρὸς ἀνθρώπους ὁμοιότης ἐπιγινομένη, καθὼς αὐτός φησι, τὸ μὴ εἶναι ἄνθρωπον τέλειον, δι' οὗ ὁ τέλειος θεὸς ἐνηνθρώπησεν; ὅμοιον γὰρ ὥσπερ ἂν εἴ τις ἀφεστάναι τὸν οὐρανὸν τῆς γῆς λέγων ἔπειτα διὰ τούτων εἴποι φανερὸν γίνεσθαι τὸ βαρύτερον εἶναι τοῦ κασσιτήρου ἐν ἴσῳ σηκῷ τὸν μόλυβδον καὶ βάρος νομίσειε τὴν οὐρανίαν ἀπόστασιν, οὕτως οὐδὲ τὸ ἐλλιπὲς τῆς 3,1.163 ἀνθρωπότητος, δι' ἧς ἐν τῇ φύσει ἡμῶν ὁ θεὸς γίνεται, εἴποι τις ἂν ἀποδείκνυσθαι ἐκ τοῦ ἐπιγεννηματικὴν ὁμολο γεῖσθαι τὴν πρὸς ἀνθρώπους τοῦ υἱοῦ