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is emptied, sleeps, grieves, is distressed, groans, feels thirst and hunger, runs to the fig tree, is ignorant of the fruitfulness of the tree and of the season, does not know the day and the hour, is struck, is bound, is slapped, receives nails through itself, bleeds, becomes dead, is buried, is laid in a new tomb. Are these things agreed to be proper and according to nature for the pre-eternal divinity, and that he would not have been brought up, if he had not suckled, nor would he have been in life at all, <if> the dissipated power had not been comforted <by> the participation in food? And how is his incarnate god ignorant of that day and hour? And how does he not know the season of figs, that at Passover 3,1.168 no fruit suitable for eating would be found on the tree? Who is the one who is ignorant, let him say? Who is the one who grieves? Who is the one constrained in helplessness? Who is the one who cried out that he had been forsaken by God, if there is one divinity of Father and Son? And by whom does the forsaking happen, which he cried out upon the cross? For if that which suffers is the divinity, and the pious agree that the Son is of one divinity with the Father—and the suffering one says, My God, my God, why have you forsaken me?—How is the one divinity divided in the passion, and one part forsakes, while the other is forsaken; one part comes to be in death, while the other remains in life; one part is put to death, while the other raises up that which was put to death? For either he will not confess one divinity of both the Father and the Son and will for this reason be revealed as an advocate of Arius, or, if indeed fighting against Arius he should say one, he will certainly not agree with himself, being unable to establish the contrived myth within himself. But of necessity he will attribute these passible and humbler sayings and dispositions to the human, and will agree that the nature of God has remained immutable and impassible even in the fellowship of human sufferings. And a witness of these things is he himself who said concerning him that He is glorified as a man, rising from ingloriousness, but has glory before the world as pre-existing God. For the ingloriousness is certainly the passible nature of the flesh; but eternal glory, therefore, is the impassible and undefiled power. And so that we might not seem to slander in what has been said, I will also set out the wording of those things that have been previously examined by us in thought.

For Greeks, he says, and Jews openly disbelieve, not accepting to hear of a God born of a woman. Why now 3,1.169 in the birth did he pass over the flesh in silence? And yet that which has been born of the flesh was certainly flesh, as the Lord says somewhere. But since he wants the very flesh that was born to be divinity and to establish that God did not appear in flesh, he says: But that an incarnate God, existing before the ages, was afterwards born through a woman and came to the experience of sufferings and to the necessity of nature. And saying these things, he does not grant to him even that he is a man; but he subjects him to the passions as a man, yet does not give him a share of human nature. For how is he a man, who is said not to be from the earth? For scripture says that humanity came from Adam and that he first, through the divine power, sprang from the earth. For this reason also Luke, in giving the genealogy of the one supposed to be the son of Joseph, says he traces the origin of the birth to Adam through each of the fathers. Therefore, the one not born from the race of men is something else entirely and not a man. Therefore, being neither man, by having nothing of the human race, nor God, by not being incorporeal, what might that incarnate god of the writer be? Let the disciples and advocates of his deceit say. But they would have accepted, he says, both Greeks and Jews, if we said that the one born was a god-inspired man, like Elijah. And which of the Greeks accepted the wonders concerning Elijah as true? That a fire stamped in a twofold shape, one in the form of a chariot and the other in the form of horses, moves in a motion contrary to its own nature, being borne from above to below; and that Elijah, raised up on the fiery chariot, driving the fire, is preserved unharmed in the flame, with fire pulling fire

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κενοῦται, ὑπνοῖ, λυπεῖται, ἀδημονεῖ, στενάζει, δίψης καὶ πείνης αἰσθάνεται, πρὸς τὴν συκῆν τρέχει, ἀγνοεῖ τοῦ δένδρου καὶ τῆς ὥρας τὴν καρποφορίαν, τὴν ἡμέραν καὶ τὴν ὥραν οὐκ οἶδε, τύπτεται, δεσμεύεται, ῥαπίζεται, ἥλους δι' ἑαυτῆς δέχεται, αἱμάσσει, νεκρὰ γίνεται, ἐνταφιάζεται, μνήματι καινῷ ἐναποτίθεται. ἆρα συντίθεται οἰκεῖα καὶ κατὰ φύσιν εἶναι τῇ προαιωνίᾳ θεότητι ταῦτα καὶ μὴ ἀνατραφῆναι, εἰ μὴ ἐθήλασε, μηδ' ἂν ὅλως ἐν τῷ ζῆν εἶναι, <εἰ> μὴ τὸ διαπνευσθὲν τῆς δυνάμεως <τῇ> τῆς τροφῆς μετουσίᾳ παρεμυθήσατο; πῶς δὲ καὶ ἀγνοεῖ ὁ ἔνσαρκος αὐτοῦ θεὸς τὴν ἡμέραν καὶ τὴν ὥραν ἐκείνην; πῶς δὲ οὐκ ἐπίσταται τὸν τῶν συκῶν καιρόν, ὅτι κατὰ τὸ πάσχα οὐκ ἂν 3,1.168 ἐφευρεθείη τῷ δένδρῳ καρπὸς εἰς ἐδωδὴν ἐπιτήδειος; τίς ὁ ἀγνοῶν, εἰπάτω; τίς ὁ λυπούμενος; τίς ὁ ἐν ἀμηχανίᾳ στενο χωρούμενος; τίς ὁ ἐγκαταλελεῖφθαι παρὰ τοῦ θεοῦ βοήσας, εἰ μία θεότης πατρὸς καὶ υἱοῦ; καὶ παρὰ τίνος ἡ ἐγκατά λειψις γίνεται, ἣν ἐπὶ τῷ σταυρῷ ἐξεφώνησεν; εἰ γὰρ τὸ πάσχον ἡ θεότης, μιᾶς δὲ εἶναι θεότητος τῷ πατρὶ τὸν υἱὸν οἱ εὐσεβοῦντες συντίθενταιφησὶ δὲ ὁ πάσχων ὅτι Θεέ μου, θεέ μου, ἵνα τί με ἐγκατέλιπες; Πῶς μία οὖσα ἡ θεότης ἐν τῷ πάθει μερίζεται καὶ ἡ μὲν καταλείπει, ἡ δὲ καταλείπεται· ἡ μὲν ἐν θανάτῳ γίνεται, ἡ δὲ ἐν τῇ ζωῇ διαμένει· ἡ μὲν νεκροῦται, ἡ δὲ τὸ νεκρωθὲν διανίστησιν; ἢ γὰρ οὐχ ὁμολογήσει μίαν ἐπὶ πατρός τε καὶ υἱοῦ τὴν θεό τητα καὶ συνήγορος Ἀρείου διὰ τοῦτο ἀναφανήσεται ἤ, εἴπερ Ἀρείῳ μαχόμενος μίαν λέγοι, οὐδὲ ἑαυτῷ πάντως συνθήσεται στῆσαι τὸν ἀναπλασθέντα μῦθον ἐν ἑαυτῷ μὴ δυνάμενος. ἀλλὰ κατ' ἀνάγκην τὰς ἐμπαθεῖς ταύτας καὶ ταπεινοτέρας φωνάς τε καὶ διαθέσεις τῷ ἀνθρωπίνῳ προσ μαρτυρήσει, ἄτρεπτον δὲ καὶ ἀπαθῆ τοῦ θεοῦ τὴν φύσιν καὶ ἐν τῇ κοινωνίᾳ τῶν ἀνθρωπίνων παθημάτων διαμεμενη κέναι συνθήσεται. καὶ τούτων μάρτυς αὐτὸς ὁ εἰπὼν περὶ αὐτοῦ ὅτι ∆οξάζεται μὲν ὡς ἄνθρωπος ἐξ ἀδοξίας ἀναβαίνων, ἔχει δὲ τὴν δόξαν πρὸ τοῦ κόσμου ὡς θεὸς προϋπάρχων. ἡ γὰρ ἀδοξία πάντως ἡ παθητὴ τῆς σαρκὸς φύσις ἐστίν· δόξα δὲ ἄρα αἰώνιος ἡ ἀπαθής τε καὶ ἀκήρατος δύναμις. Ὡς δ' ἂν μὴ συκοφαντεῖν ἐν τοῖς εἰρημένοις δοκοίημεν, αὐτῶν τῶν κατὰ τὸν νοῦν ἡμῖν προεξετασθέντων καὶ τὴν λέξιν ἐκθήσομαι.

Ἕλληνες γάρ, φησί, καὶ Ἰουδαῖοι προφανῶς ἀπιστοῦσι, μὴ καταδεχόμενοι θεὸν ἀκούειν τὸν ἐκ γυναικὸς τεχθέντα. διὰ τί νῦν ἐν 3,1.169 τῷ τόκῳ τὴν σάρκα παρεσιώπησε; καίτοι τὸ γεγενημένον ἐκ τῆς σαρκὸς σὰρξ ἦν πάντως, καθώς φησί που ὁ κύριος. ἀλλ' ἐπειδὴ βούλεται αὐτὴν τὴν τεχθεῖσαν σάρκα θεότητα εἶναι καὶ κατασκευάσαι οὐκ ἐν σαρκὶ πεφηνέναι τὸν θεόν, λέγει· Ἀλλὰ θεὸν ἔνσαρκον πρὸ αἰώνων ὄντα μετὰ ταῦτα διὰ γυναικὸς τετέχθαι καὶ πρὸς τὴν τῶν παθημάτων πεῖραν καὶ πρὸς τὴν τῆς φύσεως ἀνάγκην ἐλθεῖν. καὶ ταῦτα λέγων οὐ δίδωσιν αὐτῷ οὐδὲ τὸ ἄνθρωπον εἶναι· ἀλλὰ τοῖς μὲν πάθεσιν ὑπάγει ὡς ἄν θρωπον, τῆς δὲ ἀνθρωπίνης οὐ μεταδίδωσι φύσεως. πῶς γὰρ ἄνθρωπος τὸ μὴ ἐκ γῆς εἶναι λεγόμενον; ἐκ γὰρ τοῦ Ἀδὰμ λέγει ἡ γραφὴ τὸ ἀνθρώπινον γενέσθαι καὶ πρῶτον ἐκεῖνον διὰ τῆς θείας δυνάμεως ἐκ γῆς φῦναι. διὰ τοῦτο καὶ ὁ Λουκᾶς τὸν νομιζόμενον τοῦ Ἰωσὴφ υἱὸν γενεαλογῶν φησι τοῦ Ἀδὰμ ἐξάπτων καθ' ἕκαστον τῶν πατέρων τὴν ἀρχὴν τῆς γενέσεως. ὁ τοίνυν μὴ ἐκ τοῦ γένους τῶν ἀν θρώπων γενόμενος ἄλλο τι πάντως ἐστὶ καὶ οὐκ ἄνθρωπος. ὁ οὖν μήτε ἄνθρωπος τῷ μηδὲν ἔχειν τοῦ ἀνθρωπίνου γένους μήτε θεὸς τῷ μὴ εἶναι ἀσώματος, ἐκεῖνος ὁ ἔνσαρκος τοῦ λογογράφου θεὸς τί ἂν εἴη, λεγέτωσαν οἱ τῆς ἀπάτης αὐτοῦ μαθηταὶ καὶ συνήγοροι· ἀλλ' ἐδέξαντο ἄν, φησίν, Ἕλληνες καὶ Ἰουδαῖοι, εἴπερ ἄνθρωπον ἔνθεον εἶναι τὸν τεχθέντα ἐλέγομεν, ὥσπερ Ἠλίαν. καὶ τίς τῶν Ἑλλήνων τὰ κατὰ τὸν Ἠλίαν θαύματα ὡς ἀληθῆ παρεδέξατο; ὅτι πῦρ διχῇ τῷ σχήματι τυπωθέν, τὸ μὲν εἰς ἅρματος εἶδος τὸ δὲ εἰς ἵππων μορφήν, τὴν ἐναντίαν τῇ οἰκείᾳ φύσει κινεῖται φορὰν ἄνωθεν ἐπὶ τὸ κάτω φερόμενον· καὶ ὅτι μετάρσιος ἐπὶ τοῦ φλογίνου ἅρματος ἡνιοχῶν τὸ πῦρ ὁ Ἠλίας ἀπαθὴς ἐν τῇ φλογὶ διασῴζεται τοῦ πυρὸς τὸ πῦρ ἕλκοντος