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he wrote. Since, therefore, there are three testimonies from the psalm that it is the person of the Savior who is speaking, one must take the whole psalm as recited from his person. And I say this of necessity—and I set it forth also in the works concerning the incarnation; but since they always bring us sayings as if the Savior had a body, such as: "but a body you have prepared for me," and: "Christ having suffered for us in the flesh," we were saying that: if "only" were added: "but a body only you have prepared for me." It is possible sometimes to wear more garments. If someone says about something, for instance, that I have a cloak, I have a mantle, a garment, but does not add that it is "only," he is not prevented from having the others as well. Again, let someone have, for instance, a shield and a sword and a helmet and a breastplate. If need requires him to say that I have a shield, but he does not add that it is "only," it is not denied that he also has the others. We have, therefore, here said by the person himself: "deliver my soul from the sword." Even if in another place he said: "but a body you have prepared for me," and no mention of a soul was made, here also a mention of a soul has been made, and it is not yet the case that when he says: "deliver my soul from the sword," he has spoken about his soul alone.

2 O God, my God, attend to me; why have you forsaken me? The

name of forsaking, taken literally, does not mean to be in sorrowful circumstances. The martyrs, at any rate, were not forsaken when they were put in cauldrons, handed over to fire. But those who sacrificed, even if they suffered nothing, were forsaken. When someone therefore asks not to be forsaken, he asks this: not to fall from his purpose. Though it may seem that one who suffers nothing does not fall into forsaking, yet sometimes it happens to him then through wickedness, as I said of those who sacrificed. Forsaking, therefore, is for God to depart from the one being forsaken. Which is what Saul suffered: "you have not heeded me," he says, "not even in dreams"; and he went to the ventriloquist. If ever, then, you see a rich Christian who has all things favorably, but takes refuge with astrologers or necromancers or eagerly pursues such things, these have been forsaken. And if you see a poor man who has fallen from wealth, but holds fast to God, such as Job was, this man was not forsaken. Since, therefore, the Savior came to the cross, and it seems to men to be a forsaking to fall into such a death, with respect to their supposition he says this: "O God, my God, attend to me." But perhaps he also speaks of the forsaking of what was, as it were, his body; for before this the Hebrews were his body. That people, therefore, was forsaken. And he speaks of his own forsaking, since he was their head. "O God, my God, attend to me; why have you forsaken me?" He demands the cause and the purpose of the forsaking, which is indeed the case. "For what purpose have you forsaken me?" It is of one demanding the purpose, not that it might be known to him, but that it might be known to his body, to his people. 2 Far from my salvation are the words of my transgressions. Here, lest we seem to be telling myths, we are compelled to touch upon a deeper contemplation. A thing and the reason of the thing are not the same. The many know sensible things, but they do not have the reason of them. It is for great men to have the reason of things. For thus we also separate by reason one thing from another. And I made mention of color and of surface. But color is one thing and surface is another, though they are inseparable from each other. By reason, therefore, we separate them. Color admits of more and less. But a surface does not admit of more and less, so that color is different from surface, even if it is never separated from it, even if it never exists without it. And those concerned with proof from abstraction say these things. We remove by reason this from that, not by sense, not in existence. When, therefore, we say that a line is length without breadth, 26 the sensible one is not without breadth. It certainly has breadth. But by reason

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ἔγραψεν. ἐπεὶ τοίνυν τρεῖς μαρτυρίαι κεῖνται ἀπὸ τοῦ ψαλμοῦ, ὅτι πρόσωπον τοῦ σωτῆρός ἐστιν τὸ λέγον, ὅλον τὸν ψαλμὸν ἐκ προσώπου αὐτοῦ ἀπαγγελθέντα δεῖ λαβεῖν. καὶ ἀναγκαίως τοῦτο λέγω-παρεθέμην δὲ αὐτὸ καὶ ἐν τοῖς περὶ τῆς ἐνανθρωπήσεως· ἐπεὶ δὲ ἀεὶ φέρουσιν ἡμῖν ῥη τὰ ὡς σῶμα ἐσχηκότος τοῦ σωτῆρος οἷον· "σῶμα δὲ κατηρτίσω μοι", καί· "Χριστοῦ παθόντος ὑπὲρ ἡμῶν σαρκί", ἐλέγομεν ὅτι· εἰ προσέκειτο "μόνον"· "σῶμα δὲ μόνον κατηρτίσω μοι". ἔστιν ποτὲ ἱμάτια πλείονα φορεῖν. ἐὰν περί τινός τις λέγῃ, φέρε, ὅτι ἔχω φᾶρον, ἔχω λώπιον, ἱμάτιον, μὴ προσθῇ δὲ ὅτι "μόνον", οὐ κεκώλυται ἔχειν καὶ τὰ ἄλλα. πάλιν ἐχέτω τις, φέρε, ἀσπίδα καὶ ξίφος καὶ περικεφαλαίαν καὶ θώρακα. ἐὰν χρεία ἀπαιτήσῃ εἰπεῖν ὅτι ἔχω ἀσπίδα, μὴ προσθῇ δὲ ὅτι "μόνην", οὐκ ἀναιρεῖται τὸ προσεῖναι αὐτῷ τὰ ἄλλα. ἔχομεν οὖν ἐνταῦθα ὑπ' αὐτοῦ λεγόμενον τοῦ προσώπου τό· "ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου". εἰ καὶ ἐν ἄλλῳ εἶ25 πεν· "σῶμα δὲ κατηρτίσω μοι", καὶ μνήμη ψυχῆς οὐ γέγονεν, καὶ ὧδε μνήμη ψυχῆς γέγονεν, καὶ οὐκ ἤδη ὅτι λέγει· "ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου", περὶ μόνης τῆς ψυχῆς ἑαυτοῦ εἴρηκεν.

2 ὁ θεὸς ὁ θεός μου, πρόσχες μοι· ἵνα τί ἐνκατέλιπές με; τὸ τῆς

ἐνκαταλείψεως ὄνομα κυριολεκτούμενον οὐ δηλοῖ τὸ ἐν σκυθρωποῖς γενέσθαι. οἱ μάρτυρες γοῦν οὐκ ἐνκατελείφθησαν λεβητισθέντες πυρὶ παραδοθέντες. οἱ δὲ θύσαντες κἂν μηδὲν πάθωσιν, ἐνκατελείφθησαν. ὅτε τις οὖν αἰτεῖται μὴ ἐνκαταλειφθῆναι, τοῦτο αἰτεῖ ται τὸ μὴ ἐκπεσεῖν τῆς προθέσεως αὐτοῦ. δοκοῦντος μὴ ἐμπίπτειν εἰς ἐνκατάλειψιν τοῦ μηδὲν πάσχοντος, ἀλλ' ἐνίοτε τότε διὰ κακίαν αὐτῷ γίνεται, ὡς εἶπον, οἱ θύσαντες. ἐνκατάλειψις οὖν ἐστιν τὸ ἀποστῆναι τὸν θεὸν ἀπὸ τοῦ ἐνκαταλειπομένου. ὅπερ πέπονθεν ὁ Σαούλ· "οὐκ ἐπακήκοές μου", φησίν, "οὐδὲ ἐν τοῖς ἐνυπνίοις"· καὶ ἀπῆλθεν πρὸς τὴν ἐνγαστρίμυθον. ἐάν ποτε οὖν ἴδῃς πλούσιον Χριστιανὸν πάντα προσηνῶς ἔχοντα, πρὸς ἀστρολόγους δὲ τὴν καταφυγὴν ἢ πρὸς νεκυίας ἢ πρὸς τοιαῦτα τὴν σπουδὴν ἔχοντας, οὗτοι ἐνκατελείφθησαν. καὶ ἐὰν ἴδῃς πένητα καὶ πλούτου ἐκπεσόντα, ἐχόμενον δὲ τοῦ θεοῦ, οἷος ἦν ὁ Ἰώβ, οὐκ ἐνκατελείφθη οὗτος. ἐπεὶ τοίνυν εἰς σταυρὸν ἐλήλυθεν ὁ σωτήρ, δοκεῖ δὲ τοῖς ἀνθρώποις ἐνκατάλειψις εἶναι τὸ ὑποπεσεῖν τοιούτῳ θανάτῳ, ὡς πρὸς τὴν ἐκείνων ὑπόλημψιν τοῦτο λέγει· "ὁ θεὸς ὁ θεός μου, πρόσχες μοι". τάχα δὲ καὶ ἐνκατάλειψιν λέγει τοῦ ὡσανεὶ σώματος αὐτοῦ· σῶμα γὰρ ἦσαν αὐτοῦ πρὸ τούτου οἱ Ἑβραῖοι. ἐνκατελείφθη οὖν ἐκεῖνος ὁ λαός. καὶ ἑαυτοῦ ἐνκατάλειψιν λέγει, ἐπεὶ κεφαλὴ ἦν αὐτῶν. "ὁ θεὸς ὁ θεός μου, πρόσχες μοι· ἵνα τί ἐνκατέλιπές με"; τὴν αἰτίαν καὶ τὸ τέλος τῆς ἐνκαταλείψεως ἀπαιτεῖ, ὃ γὰρ ἔστιν. "ἐπὶ τίνι με ἐνκατέλειψας"; ἀπαιτοῦντός ἐστιν τέλος, οὐχ ἵνα αὐτῷ γνωσθῇ, ἀλλ' ἵνα τῷ σώματι αὐτοῦ, τοῖς αὐτοῦ ἀνθρώποις. 2 μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου. ὧδε ἵνα μὴ δόξωμεν μυθολογεῖν, ἀναγκαζόμεθα βαθυτέρας θεωρίας ἅψασθαι. οὐ ταὐτόν ἐστιν πρᾶγμα καὶ ὁ τοῦ πράγματος λόγος. οἱ πολλοὶ ἴσασιν τὰ αἰσθητά, λόγον δὲ αὐτῶν οὐκ ἔχουσιν. μεγάλων ἐστὶν τὸ ἔχειν λόγον τῶν πραγμάτων. οὕτω γὰρ καὶ λόγῳ χωρίζομεν πρᾶγμα ἀπὸ πράγματος. καὶ ἐμνημόνευσα τοῦ χρώματος καὶ τῆς ἐπιφανείας. ἄλλο δέ ἐστιν τὸ χρῶμα καὶ ἄλλο ἡ ἐπιφάνεια, ἀχώριστα μέντοι ἑαυτῶν. λόγῳ οὖν χωρίζομεν αὐτά. τὸ χρῶμα ἐπιδέχεται τὸ μᾶλλον καὶ τὸ ἧττον. ἡ δὲ ἐπιφάνεια οὐ δέχεται τὸ μᾶλλον καὶ τὸ ἧττον, ὥστε ἕτερόν ἐστιν τὸ χρῶμα τῆς ἐπιφανείας, κἂν μηδέποτε χωρίζηται αὐτῆς, κἂν μηδέποτε ὑπάρχῃ ἄνευ αὐτῆς. ταῦτα δὲ λέγουσιν οἱ περὶ ἀπόδειξιν ἔχοντες ἐξ ἀφαιρέσεως. ἀφαιροῦμεν λόγῳ τόδε ἀπὸ τοῦδε, οὐκ αἰσθήσει, οὐχ ὑπάρξει. ὅταν οὖν λέγωμεν ὅτι ἡ γραμμὴ μῆκος ἀπλατές 26 ἐστιν, ἡ αἰσθητὴ οὔκ ἐστιν ἀπλατής. πάντως ἔχει πλάτος. λόγῳ δὲ