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be shown joined. From the same [author], from the same discourse. And the second, through the prophets as through Samuel, calling back and turning the people from the slavery of foreigners. And the third, in which he was present in the flesh, having taken on the man from the virgin, who also, seeing the city, wept over it. From the same [author], from the discourse on the beginning of Isaiah. He compared the world to Egypt, idolatry to man-made things, and its migration and destruction to an earthquake. And the Lord, the Word; and a light cloud, the most pure tabernacle, into which our Lord Jesus Christ, having been enthroned, entered into life to shake error. Of Saint Methodius, bishop and martyr. 100 From the discourse concerning martyrs. For so wonderful and highly esteemed is martyrdom, that the Lord Christ himself, the Son of God, honoring it, bore witness, not considering it robbery to be equal with God, so that with this gift he might also crown the man into whom he descended. Of Saint Eustathius, bishop of Antioch and confessor. From the interpretation of the 15th Psalm. But indeed the [soul] of Jesus had experience of both. For it was also in the realm of human souls, and being outside the flesh it lives and subsists. Therefore, it is rational and consubstantial with the souls of men, just as the flesh also happens to be consubstantial with the flesh of men, having come forth from Mary. From the same [author], from the discourse concerning the soul. What would they say, looking at the infant's upbringing, or the progression of his age, or the extension of his years, or the growth of his body? But that I may pass over speaking of the miracles performed on the ground, let them see the revivals of the dead, the symbols of the passion, the marks of the scourges, the bruises from the blows, the wounded side, the prints of the nails, the shedding of blood, the signs of death, and, to put it simply, the very resurrection of his own body. From the same [author], from the same discourse. And indeed if one looks to the birth of the body, one would clearly find that being born in Bethlehem he was wrapped in swaddling clothes, and in Egypt he was nourished for some time because of the plot of the wicked Herod, and in Nazareth he grew up and matured. From the same [author], from the same discourse. For the tabernacle of the Word and God is not the same as that through which the blessed Stephen beheld the divine glory. From the same [author], from the discourse on, "The Lord created me the beginning of his ways." If, then, the Word has taken the beginning of his generation from the time when, having passed through the maternal womb, he put on the bodily members, 101 it is established that he has come from a woman. But if he was Word and God from the beginning with the Father, and we say that all things came to be through him, then he who is, and is the cause of all things that are begotten, has not come from a woman; but he is by nature God, self-sufficient, infinite, incomprehensible; but from a woman he became man, he who was formed in the virginal womb by the Holy Spirit. From the same [author], from the same discourse. For the pure and undefiled temple, properly speaking, is the tabernacle according to the man about the Word, where God manifestly pitched his tent and dwelt. And we do not say these things from likelihoods; for of this the Son of God by nature, foretelling the destruction and resurrection of the temple, undoubtedly equips us by teaching, saying to the bloodthirsty Jews: "Destroy this temple, and in three days I will raise it up." From the same [author], from the same discourse. When, therefore, the Word, having fashioned the man as a temple, put him on, he visited men in the body and invisibly displayed all kinds of miracles, and sent out the apostles as heralds of the eternal kingdom. From the same [author], from the interpretation of the 2nd Psalm. It is clear, then, if the one anointing reveals God, whose throne he called eternal, that the one who anointed is clearly God by nature, begotten of God; but the one anointed has received an acquired virtue, being adorned with a choice fashioning as a temple, from the divinity of him who dwells in him. Of the

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συναπτόμενος δειχθῇ. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Τὴν δὲ δευτέραν, τὴν διὰ τῶν προφητῶν ὡς διὰ τοῦ Σαμουήλ, ἀνα καλῶν καὶ ἐπιστρέφων τὸν λαὸν ἀπὸ τῆς δουλείας τῶν ἀλλοφύλων. Τὴν δὲ τρίτην, ἐν ᾗ ἔνσαρκος παρῆν τὸν ἐκ τῆς παρθένου ἄνθρωπον ἀναλαβών, ὃς καὶ ἰδὼν τὴν πόλιν, ἔκλαυσεν ἐπ' αὐτῇ. Τοῦ αὐτοῦ ἐκ τοῦ λόγου τοῦ εἰς τὴν ἀρχὴν τοῦ Ἡσαΐου. Αἰγύπτῳ μὲν τὸν κόσμον ἀπείκασε, χειροποιήτοις δὲ τὴν εἰδωλο λατρίαν, σεισμῷ δὲ τὴν μετανάστασιν καὶ κατάλυσιν αὐτῆς. Κύριον δὲ τὸν λόγον· νεφέλην δὲ κούφην, τὸ καθαρώτατον σκῆνος, εἰς ὃ ἐνθρονισθεὶς ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς εἰσῆλθεν εἰς τὸν βίον σεῖσαι τὴν πλάνην. Τοῦ ἁγίου Μεθοδίου ἐπισκόπου καὶ μάρτυρος. 100 Ἐκ τοῦ περὶ μαρτύρων λόγου. Οὕτω γὰρ θαυμαστὸν καὶ περισπούδαστόν ἐστι τὸ μαρτύριον, ὅτι αὐτὸς ὁ κύριος Χριστός, ὁ υἱὸς τοῦ θεοῦ, τιμῶν αὐτὸ ἐμαρτύρησεν, οὐχ ἁρπαγμὸν ἡγησάμενος τὸ εἶναι ἴσα θεῷ, ἵνα καὶ τούτῳ τὸν ἄνθρωπον τῷ χαρίσματι, εἰς ὃν κατέβη, στέψῃ. Τοῦ ἁγίου Εὐσταθίου ἐπισκόπου Ἀντιοχείας καὶ ὁμολογητοῦ. Ἐκ τῆς ἑρμηνείας τοῦ ιεʹ ψαλμοῦ. Ἀλλὰ μὴν ἡ τοῦ Ἰησοῦ ἑκατέρων πεῖραν ἔσχε. Γέγονε γὰρ καὶ ἐν τῷ χωρίῳ τῶν ἀνθρωπίνων ψυχῶν, καὶ τῆς σαρκὸς ἐκτὸς γενομένη ζῇ καὶ ὑφέστηκε. Λογικὴ ἄρα καὶ ταῖς ψυχαῖς τῶν ἀνθρώπων ὁμοού σιος, ὥσπερ καὶ ἡ σὰρξ ὁμοούσιος τῇ τῶν ἀνθρώπων σαρκὶ τυγ χάνει, ἐκ τῆς Μαρίας προελθοῦσα. Τοῦ αὐτοῦ ἐκ τοῦ περὶ ψυχῆς λόγου. Τί δ' ἂν εἴποιεν εἰς τὰς τοῦ βρέφους ἀναβλέψαντες ἀνατροφάς, ἢ τὴν τῆς ἡλικίας ἀνάδοσιν, ἢ τὴν τῶν χρόνων ἐπίτασιν, ἢ τὴν τοῦ σώματος αὔξην; Ἵνα δὲ παρῶ λέγειν τὰς ἐπὶ ἐδάφους ἐκπληρωθείσας θαυμα τουργίας, ὁράτωσαν τὰς τῶν νεκρῶν ἀναβιώσεις, τὰ τοῦ πάθους σύμβολα, τὰ τῶν μαστίγων ἴχνη, τοὺς τῶν πληγῶν μώλωπας, τὴν τετρωμένην πλευράν, τοὺς τῶν ἥλων τύπους, τὴν τοῦ αἵματος ἔκχυσιν, τὰ τοῦ θανάτου σημεῖα, καὶ τὸ σύμπαν εἰπεῖν, αὐτὴν τὴν τοῦ ἰδίου σώματος ἀνάστασιν. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Καὶ μὴν εἴ τις εἰς τὴν τοῦ σώματος γέννησιν ἀφορᾷ, προδήλως εὑρή σειεν ἂν ὡς ἐν τῇ Βηθλεὲμ τεχθεὶς ἐσπαργανώθη, κἀν τῇ Αἰγύπτῳ χρόνοις ἐτράφη τισὶν ἕνεκεν τῆς τοῦ ἀλάστορος ἐπιβουλῆς Ἡρώδου, κἀν τῇ Ναζαρὲτ ἀνδρωθεὶς ηὐξήθη. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Οὐ γὰρ ταὐτόν ἐστιν ἡ σκηνὴ τοῦ λόγου καὶ θεοῦ, δι' ἧς τὴν θείαν ἐθεώρει δόξαν ὁ μακάριος Στέφανος. Τοῦ αὐτοῦ ἐκ τοῦ λόγου τοῦ εἰς τό, "Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὑτοῦ." Εἰ μὲν οὖν ἀρχὴν τῆς γεννήσεως εἴληφεν ὁ λόγος, ἀφ' οὗ διὰ τῆς μητρῴας διοδεύσας γαστρὸς τὰς σωματικὰς ἐφόρεσεν ἁρμονίας, 101 συνέστηκεν ὅτι γέγονεν ἐκ γυναικός. Εἰ δὲ λόγος καὶ θεὸς ἦν ἀνέ καθεν παρὰ τῷ πατρί, καὶ τὰ σύμπαντα δι' αὐτοῦ γεγενῆσθαί φαμεν, οὐκ ἄρα γέγονεν ἐκ γυναικὸς ὁ ὢν καὶ τοῖς γεννητοῖς ἅπασιν αἴτιος ὤν· ἀλλ' ἔστι τὴν φύσιν θεὸς αὐτάρκης, ἄπειρος, ἀπερινόητος· ἐκ γυναικὸς δὲ γέγονεν ἄνθρωπος, ὁ ἐν τῇ παρθενικῇ μήτρᾳ πνεύματι παγεὶς ἁγίῳ. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ναὸς γὰρ κυρίως ὁ καθαρὸς καὶ ἄχραντος, ἡ κατὰ τὸν ἄνθρωπόν ἐστι περὶ τὸν λόγον σκηνή, ἔνθα προφανῶς σκηνώσας ᾤκησεν ὁ θεός. Καὶ ταῦτα οὐκ ἐκ τῶν εἰκότων φαμέν· τούτου γὰρ ὁ φύσει τοῦ θεοῦ υἱός, τὴν λύσιν καὶ ἀνάστασιν προαγορεύων τοῦ νεώ, ἀναμφιβόλως ἡμᾶς διδάσκων ἐφοδιάζει, τοῖς μιαιφόνοις φάσκων Ἰουδαίοις· "Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν." Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ὁπηνίκα οὖν τὸν ἄνθρωπον ναουργήσας ἐφόρεσεν ὁ λόγος, σώματι μὲν τοῖς ἀνθρώποις ἐπιφοιτῶν, παντοδαπὰς ἀοράτως θαυματουργίας ἐπεδείκνυτο, τοὺς δὲ ἀποστόλους κήρυκας τῆς ἀϊδίου βασιλείας ἐξέπεμπε. Τοῦ αὐτοῦ ἐκ τῆς ἑρμηνείας τοῦ βʹ ψαλμοῦ. Πρόδηλον οὖν, εἴπερ ὁ χρίων ἀποδεικνύει θεόν, οὗ τὸν θρόνον εἶπεν αἰώνιον, δῆλος μέν ἐστι φύσει θεὸς ἐκ θεοῦ γεννηθεὶς ὁ χρίσας· ὁ δὲ χρισθεὶς ἐπίκτητον εἴληφεν ἀρετήν, ἐκκρίτῳ ναουργίᾳ κοσμηθείς, ἐκ τῆς τοῦ κατοικοῦντος ἐν αὐτῷ θεότητος. Τοῦ