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another, for these neither the nature nor the name is common. The substance of fire is one thing and that of water another, and the names of the two are different; but Peter and Paul, since their nature is one, the name of their substance is also common; for each of them is a man. If therefore he was something else in substance and not a man, but was only formed as a man in his appearance, while in truth he was different in nature, let him say that everything was some sort of appearance and deceptive fantasy, that according to him the eating was false, the sleep was false, all the miracles of healing non-existent, the cross did not happen, nor the placement in the tomb, nor the resurrection from the passion; but all things appeared by seeming, and, according to the writer's argument, none of the appearances were real. For if he was not a man, how could the things recorded about him be? And how could anyone say he is a man who is foreign to human substance? For he was not, he says, of the same substance as man in the most essential part; but he who removes the most essential part from man, which is the mind, has shown what is left to be a beast; and a beast is not a man. Then he says, Having humbled himself in the flesh, and having been highly exalted by God with the divine exaltation. This again is more foolishly impious than what has gone before. he says that one was humbled and another was highly exalted. The flesh, he says, was humbled, although it needed no humbling, 3,1.166 having what is humble by nature, but he says the divinity was highly exalted; and yet the highest is not in need of exaltation; where then was the divinity highly exalted, which is above all and stands beyond all exaltation? But what is humble by nature is exalted, even if the writer does not wish it, as the argument about these things was distinguished a little before. Again, like those who talk nonsense in their sleep, abandoning the consistency of his construction, he has made use of our arguments and, what one of those who think soundly about the dogma would say, these things he also mixes into his own arguments. For he distinguishes that which is glorified and the one who has the glory. He is glorified, he says, as a man; but he has glory before the world as God pre-existing the ages. up to this point thinking rightly. But if his statements had been limited to these things, perhaps one might have thought that out of repentance he had come to the more pious of opinions; but now, as if having run a lap of this sound thought in his argument, he runs back again to the stadium of error, and having used many insults against us, and having equated our position with that of the Jews and the Greeks, he takes up again in his argument the vomit which he had already spewed forth in what went before, fabricating for Christ a pre-eternal flesh through the futility of his words, and saying that the Son, being an incarnate mind, was born of a woman not having become flesh in the virgin, but having passed through her as if in transit, and that as he was before the ages, so he was then manifested, that very appearance being a fleshly God, or, as he himself names it, an incarnate mind. For this reason, he says that the crucified one is named Lord of glory, and is called Lord of hosts by the prophecy, and that he makes those authoritative and lordly utterances, namely "I say to you" and "I command you" and "I work," and whatever else partakes of the 3,1.167 higher emphasis. What then, noble sir? Where will he place the nipple, the swaddling clothes, the life with its influx and efflux, the gradual growth of the body, the sleep, the weariness, the subjection to his parents, the distress, the sorrow, the desire for the Passover, the request for water, the partaking of food, the bonds, the blows, the wounds from scourges, the wearing of thorns on the head, the scarlet robe, the insult with the reed, the gall, the vinegar, the nails, the spear, the linen shroud, the burial, the tomb, the stone? How will he connect these things to God? For if his incarnate God, that which was seen through Mary, was this always and the appearance was divinity, the divinity suffers all these things, it suckles, is wrapped in swaddling clothes, is nourished, grows weary, increases, is filled,

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ἕτερος, τούτοις οὔτε ἡ φύσις κοινὴ οὔτε ἡ κλῆσις. ἄλλη πυρὸς οὐσία καὶ ὕδατος ἄλλη καὶ αἱ προσηγορίαι τῶν δύο διάφοροι· Πέτρος δὲ καὶ Παῦλος, ἐπειδὴ φύσις μία, καὶ τὸ ὄνομα τῆς οὐσίας κοινόν· ἄνθρωπος γὰρ τούτων ἑκάτερος. εἰ οὖν ἄλλο τι κατὰ τὴν οὐσίαν ἦν καὶ οὐκ ἄνθρωπος, ἀλλὰ μέχρι τοῦ φαινομένου κατὰ ἄν θρωπον ἐσχηματίζετο, τῇ δὲ ἀληθείᾳ κατὰ τὴν φύσιν παρ ήλλακτο, λεγέτω πάντα δόκησιν εἶναί τινα καὶ ἀπατηλὴν φαντασίαν, ψευδὴς κατ' αὐτὸν ἡ βρῶσις, ψευδὴς ὁ ὕπνος, ἀνύπαρκτα πάντα τὰ κατὰ τὰς ἰάσεις θαύματα, οὐ γέγονεν ὁ σταυρός, οὐχ ἡ ἐν μνημείῳ θέσις, οὐχ ἡ ἐκ τοῦ πάθους ἀνάστασις· ἀλλὰ δοκήσει μὲν τὰ πάντα ἐφαίνετο, ἦν δὲ κατὰ τὸν τοῦ λογογράφου λόγον τῶν φαινομένων οὐδέν. εἰ γὰρ ἄνθρωπος οὐκ ἦν, πῶς τὰ περὶ αὐτὸν ἱστορούμενα ἦν; πῶς δ' ἂν εἴποι τις εἶναι ἄνθρωπον τὸν τῆς ἀνθρωπίνης οὐσίας ἀλλότριον; οὐ γὰρ ἦν, φησίν, ὁμοούσιος τῷ ἀνθρώπῳ κατὰ τὸ κυριώτατον· ὁ δὲ τὸ κυριώτατον ἀφαιρῶν τοῦ ἀνθρώπου, τοῦτο δέ ἐστιν ὁ νοῦς, κτῆνος ἀπέδειξε τὸ λειπόμενον· τὸ δὲ κτῆνος οὐκ ἄνθρωπος. εἶτά φησι Ταπεινώσαντα ἑαυτὸν σαρκί, ὑπερυψωθέντα δὲ ὑπὸ θεοῦ τὴν θείαν ὕψωσιν. τουτὶ πάλιν τῶν προλαβόντων μετὰ ἀσεβείας ἀνοητότερον. ἄλλον φησὶ τεταπεινῶσθαι καὶ ἕτερον ὑπερυψῶ σθαι. ἡ σάρξ, φησί, τεταπείνωται, καίτοι οὐδὲν τοῦ ταπεινω 3,1.166 θῆναι προσδεομένη ἡ τὸ ταπεινὸν ἐκ φύσεως ἔχουσα, τὴν δὲ θεότητα ὑπερυψοῦσθαι λέγει· καὶ μὴν τὸ ὕψιστον ἀνεπιδεὲς τῆς ὑψώσεως· ποῦ τοίνυν ὑπερυψώθη ἡ θεότης ἡ τοῦ παντὸς ὑπερκειμένη καὶ ὑπερανεστῶσα πάσης ὑψώσεως; ἀλλὰ τὸ τῇ φύσει ταπεινὸν ὑψοῦται, κἂν ὁ λογογράφος μὴ βούληται, καθὼς μικρῷ πρόσθεν ὁ περὶ τούτων λόγος διῄρηται. Πάλιν κατὰ τοὺς ἐν ὕπνῳ παραφθεγγομένους ἀφεὶς τῆς κατασκευῆς τὸ ἀκόλουθον τοῖς ἡμετέροις λόγοις συγκέ χρηται καί, ἅπερ ἄν τις εἴποι τῶν ὑγιῶς φρονούντων περὶ τοῦ δόγματος, ταῦτα καὶ αὐτὸς τοῖς ἰδίοις καταμίγνυσι λόγοις. διακρίνει γὰρ τὸ δοξαζόμενον καὶ τὸν τὴν δόξαν ἔχοντα. ∆οξάζεται, γάρ φησιν, ὡς ἄνθρωπος· δόξαν δὲ ἔχει πρὸ τοῦ κόσμου ὡς θεὸς προϋπάρχων τῶν αἰώνων. μέχρι τούτων εὐγνωμονῶν. ἀλλ' εἰ μὲν τούτοις τὰ λεγόμενα παρ' αὐτοῦ περιώριστο, ἴσως ἄν τις αὐτὸν ἐκ μεταμελείας ᾠήθη πρὸς τὰς εὐσεβεστέρας ἐλθεῖν τῶν ὑπολήψεων· νυνὶ δὲ καθάπερ καμπτήν τινα τὴν ὑγιῆ ταύτην διάνοιαν τῷ λόγῳ περιοδεύσας πάλιν ἐπὶ τὸ τῆς πλάνης ἐπανατρέχει στάδιον καὶ πολλαῖς καθ' ἡμῶν λοιδορίαις χρησάμενος καὶ Ἰουδαίοις καὶ Ἕλλησι τὸ καθ' ἡμᾶς παρισώσας αὖθις ἐπαναλαμβάνει τῷ λόγῳ τὸν ἔμετον, ὃν ἐν τοῖς προλαβοῦσι φθάσας ἐξήμεσε, τὴν προαιώνιον σάρκα διὰ τῆς ματαιότητος τῶν λόγων τῷ Χριστῷ περιπλάσσων καὶ λέγων νοῦν ἔνσαρκον ὄντα τὸν υἱὸν ἐκ γυναικὸς τεχθῆναι οὐκ ἐν τῇ παρθένῳ σάρκα γενόμενον, ἀλλὰ παροδικῶς δι' αὐτῆς διεξελθόντα, οἷος πρὸ τῶν αἰώνων ἦν, τότε φανερωθῆναι αὐτὸ τὸ φαινόμενον σάρκινον ὄντα θεὸν ἤ, καθὼς αὐτὸς ὀνομάζει, ἔνσαρκον νοῦν. διό φησιν αὐτὸν κύριον δόξης τὸν ἐσταυρωμένον κατονομάζεσθαι καὶ κύριον δυνάμεων παρὰ τῆς προφητείας λέγεσθαι καὶ τὰς αὐθεντικὰς ἐκείνας καὶ δεσποτικὰς ποιεῖσθαι φωνάς, τὸ Ἐγὼ λέγω σοι καὶ Ἐγὼ ἐπιτάσσω σοι καὶ Ἐργάζομαι ἐγὼ καὶ ὅσα ἄλλα τῆς 3,1.167 ὑψηλοτέρας ἐμφάσεως ἔχεται. τί οὖν ὁ γεννάδας; ποῦ θήσει τὴν θηλήν, τὰ σπάργανα, τὴν ἐπίρρυτον ζωὴν καὶ ἀπόρρυτον, τὴν κατ' ὀλίγον τοῦ σώματος αὔξησιν, τὸν ὕπνον, τὸν κόπον, τὴν τῶν γονέων ὑποταγήν, τὴν ἀδημονίαν, τὴν λύπην, τὴν ἐπιθυμίαν τοῦ πάσχα, τὴν τοῦ ὕδατος αἴτησιν, τὴν μετουσίαν τῆς βρώσεως, τὰ δεσμά, τὰ ῥαπίσματα, τὰς ἐκ μαστίγων πληγάς, τὴν ἐπὶ τῆς κεφαλῆς ἀκανθοφορίαν, τὴν τοῦ κοκκίνου περιβολήν, τὴν διὰ τοῦ καλάμου ὕβριν, τὴν χολήν, τὸ ὄξος, τοὺς ἥλους, τὴν λόγχην, τὴν σινδόνα, τὸν ἐνταφιασμόν, τὸ μνημεῖον, τὸν λίθον; πῶς ταῦτα συναρτήσει τῷ θεῷ; εἰ γὰρ ὁ ἔνσαρκος αὐτοῦ θεός, ὅπερ διὰ τῆς Μαρίας ὤφθη, τοῦτο πάντοτε ἦν καὶ τὸ φαινόμενον θεότης ἦν, πάντα ταῦτα ἡ θεότης πάσχει, θηλάζει, σπαργανοῦται, τρέφεται, κοποῦ, αὔξεται, πληροῦται,