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as Apollinarius says, that he wished some, not all 3,1.177 to be made alive. For it is not because of the Lord's will that some are saved and others perish (or else the cause of those who perish would thus revert to him), but because of the choice of those who receive the word, it happens that some are saved or perish. But he adds to his arguments that "No one died and rose by his own authority." And having said this, he brings forward the voice of the Gospel, "No one takes my soul from me; I have authority to lay it down, and I have authority to take it up again." What kind of soul, rational or irrational? I might say to those who attribute a mindless soul to God. If they say irrational, they will say that what is in Christ is a beast and not a man; but if rational, what else do they think the intellect is but the word? For the word is not an insignificant sound, but a movement of thought becomes the beginning and substance of the word. Therefore, one who says a rational soul has also confessed an intellectual one; but if the intellect is a movement and activity of the mind, how could the mind, not being present, be active, if one were to define the Lord's soul as having no share of mind? So if the Lord has a soul, which he both takes up and lays down by his authority, and not a bestial and irrational soul, but one of the human composition, it is confessed by all means that in having assumed a human one, it is also intellectual. Having said this, whatever he says about the grain that dies and thus springs up with many more grains, since it is on our side and confirms our argument, I will willingly pass over. For who is the grain that dies and in its own ear of the resurrection raises up a heap of grains in itself? I do not think anyone is so uninitiated in divine doctrines as not to see the mystery according to the passion concerning the man. And a proof of the argument is that we also 3,1.178 die with him and are buried with him and are raised with him. For imitation becomes easy for those who wish it towards that which is of the same kind, but likeness to that which is transcendent is impossible; so if it is flesh that endured death, it would also be easier for us who live in the flesh to imitate death by death; but if divinity died, how shall we who are in the flesh die with the divinity? Flesh dies with flesh and is raised with it; but if divinity suffered this, as Apollinarius wishes, it is fitting to seek other divinities, who will die with and rise with the divinity; for just as Christ died and rose, so also we, says the apostle. What are we according to our own nature? A divine power, or blood and flesh, as the scripture says? Therefore, for our sake, he who for us became as we are has shared with us in flesh and blood. Therefore, what we are in substance, he who died for us also was, whose imitation is set before those of the same kind. And a proof of the impiety of the argument which shows the divinity to be mortal is that very thing which happens in us ourselves. For in the common death of men, what is it that dies and is corrupted? Is it not that the flesh is dissolved into the earth, while the mind remains with the soul, not even harmed in its being by the removal of the body? And the proof is that the rich man remembers those above the earth and begs Abraham concerning those joined to him by kinship. And no one would call this a mindless act, that since he knew his own situation was inescapable, he took some forethought for his associates. If, therefore, our mind remains both after death impassible and unchangeable, how is it likely that that tripartite god of Apollinarius endured the fleshly death? How did it die or in what way did it suffer the dissolution of 3,1.179 death?

For such a thing is unknown to no one, that death is the separation of soul and body from each other; but how is the soul itself and the intellect divided from itself, that it might also receive death in itself? If therefore our soul is unsusceptible to death, how does it receive death, let those who chop Christ into a portion say. But they are troubled, he says, with the confusion of the unbelievers. against us

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καθώς φησιν ὁ Ἀπολινάριος, ὅτι τινὰς ἠθέλησεν, οὐ πάντας 3,1.177 ζωοποιηθῆναι. οὐ γὰρ παρὰ τὴν τοῦ κυριακοῦ θελήματος αἰτίαν οἱ μὲν σῴζονται οἱ δὲ ἀπόλλυνται (ἢ οὕτω γ' ἂν εἰς ἐκεῖνον ἐπανίοι ἡ τῶν ἀπολλυμένων αἰτία), ἀλλὰ παρὰ τὴν προαίρεσιν τῶν δεχομένων τὸν λόγον, συμβαίνει τὸ σῴζεσθαί τινας ἢ ἀπόλλυσθαι. ὁ δὲ προστίθησι ταῖς κατασκευαῖς ὅτι Οὐδεὶς κατ' ἐξουσίαν ἀπέθανε καὶ ἀνέστη. καὶ τοῦτο εἰπὼν ἐπάγει τὴν τοῦ εὐαγγελίου φωνήν, τὸ Οὐδεὶς αἴρει τὴν ψυχήν μου ἀπ' ἐμοῦ· ἐξουσίαν ἔχω θεῖναι αὐτὴν καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν. ποίαν ψυχήν, λογικὴν ἢ ἄλογον; εἴποιμι ἂν πρὸς τοὺς τὴν ἀνόητον ψυχὴν τῷ θεῷ συνορίζοντας. εἰ ἄλογόν φασι, κτῆνος ἐροῦσιν εἶναι περὶ τὸν Χριστὸν καὶ οὐκ ἄνθρωπον· εἰ δὲ λογικήν, τί ἄλλο παρὰ τὸν λόγον τὴν διάνοιαν οἴονται; οὐ γὰρ φωνὴ ἄσημος ὁ λόγος ἐστίν, ἀλλὰ νοήματος κίνησις ἀρχὴ καὶ ὑπόθεσις τοῦ λόγου γίνεται. οὐκοῦν ὁ λογικὴν ψυχὴν εἰπὼν καὶ διανοητικὴν ὡμολόγησεν· εἰ δὲ διάνοια νοῦ κίνησίς ἐστι καὶ ἐνέργεια, πῶς ἂν ὁ νοῦς μὴ παρὼν ἐνεργήσειεν, εἴπερ ἀμέτοχον τοῦ νοῦ τὴν τοῦ κυρίου ψυχὴν διορίζοιτο; ὥστε εἰ ψυχὴν ἔχει ὁ κύριος, ἣν κατ' ἐξουσίαν καὶ λαμβάνει καὶ ἀποτίθεται, ψυχὴν δὲ οὐ κτηνώδη καὶ ἄλογον, ἀλλὰ τοῦ ἀνθρωπίνου συγκρίματος, ὁμολογεῖται πάντως ἐν τῷ ἀν θρωπίνην προσειληφέναι καὶ διανοητικὴν εἶναι. Ταῦτα εἰπὼν ὅσα περὶ τοῦ κόκκου φησὶ τοῦ ἀποθνήσκον τος καὶ οὕτω μετὰ πλεόνων κόκκων ἀναβλαστάνοντος, ἐπειδὴ πρὸς ἡμῶν ἐστι καὶ τὸν ἡμέτερον βεβαιοῖ λόγον, ἑκὼν ὑπερβήσομαι. τίς γὰρ ὁ ἀποθνήσκων κόκκος καὶ τῷ ἰδίῳ τῆς ἀναστάσεως στάχυϊ σωρείαν κόκκων ἐν ἑαυτῷ συνεγείρων; οὐκ οἶμαί τινα τοσοῦτον τῶν θείων δογμάτων εἶναι ἀμύητον, ὡς μὴ περὶ τὸν ἄνθρωπον τὸ κατὰ τὸ πάθος βλέπειν μυστήριον. ἀπόδειξις δὲ τοῦ λόγου τὸ καὶ ἡμᾶς 3,1.178 συναποθνήσκειν αὐτῷ καὶ συνθάπτεσθαι καὶ συνεγείρεσθαι. πρὸς γὰρ τὸ ὁμογενὲς ῥᾳδία γίνεται τοῖς βουλομένοις ἡ μίμησις, τοῦ δὲ ὑπερβεβηκότος ἡ ὁμοίωσις ἄπορος· ὥστε εἰ μὲν σάρξ ἐστιν ἡ ὑποστᾶσα τὸν θάνατον, καὶ ἡμᾶς τοὺς ἐν σαρκὶ ζῶντας εὐκολώτερον ἂν εἴη μιμήσασθαι τῷ θανάτῳ τὸν θάνατον· εἰ δὲ θεότης τέθνηκε, πῶς συντεθνηξόμεθα οἱ ἐν σαρκὶ τῇ θεότητι; σαρκὶ σὰρξ συναποθνήσκει καὶ συνεγείρεται· θεότητος δὲ τοῦτο παθούσης, καθὼς Ἀπολινάριος βούλεται, ἄλλας θεότητας ἐπιζητεῖν προσήκει, αἳ συντεθνήξονται καὶ συναναστήσονται τῇ θεότητι· ὥσπερ γὰρ Χριστὸς ἀπέθανε καὶ ἀνέστη, οὕτως καὶ ἡμεῖς, φησὶν ὁ ἀπόστολος. τί ὄντες ἡμεῖς κατὰ τὴν ἑαυτῶν φύσιν; θεία δύναμις ἢ αἷμα καὶ σάρξ, καθώς φησιν ἡ γραφή; διὸ κε κοινώνηκεν ἡμῖν ἡμῶν ἕνεκεν σαρκὸς καὶ αἵματος ὁ δι' ἡμᾶς καθ' ἡμᾶς γενόμενος. οὐκοῦν ὅπερ ἡμεῖς ἐσμεν κατ' οὐσίαν, καὶ ὁ ὑπὲρ ἡμῶν ἀποθανὼν ἦν, οὗ πρόκειται τοῖς ὁμογενέσιν ἡ μίμησις. ἀπόδειξις δὲ τῆς ἀσεβείας τοῦ λόγου τοῦ θνητὴν ἀποδεικνύντος τὴν θεότητα αὐτὸ τὸ ἐν ἡμῖν αὐτοῖς γινόμενον. ἐν γὰρ τῷ κοινῷ τῶν ἀνθρώπων θανάτῳ τί τὸ ἀποθνῆσκόν ἐστι καὶ φθειρόμενον; οὐχὶ σὰρξ μὲν εἰς τὴν γῆν ἀναλύεται, ὁ δὲ νοῦς τῇ ψυχῇ παραμένει οὐδ' ἐν τῇ μεταστάσει τοῦ σώματος πρὸς τὸ εἶναι βλαπτόμενος; τεκμήριον δὲ ὅτι μέμνηται τῶν ὑπὲρ γῆς ὁ πλούσιος καὶ δεῖται τοῦ Ἀβραὰμ περὶ τῶν κατὰ τὸ γένος συνημμένων αὐτῷ. τοῦτο δὲ οὐκ ἄν τις ἀνοίας εἴποι, τὸ ἐπειδὴ τὸ καθ' ἑαυτὸν ἄφυκτον ἔγνω, πρόνοιάν τινα τῶν ἐπιτηδείων ποιή σασθαι. εἰ τοίνυν ὁ ἡμέτερος νοῦς διαμένει καὶ μετὰ θάνατον ἀπαθής τε καὶ ἀναλλοίωτος, πῶς εἰκὸς τὸν τριτημόριον ἐκεῖνον τοῦ Ἀπολιναρίου θεὸν τὸν σαρκώδη θάνατον ὑπομεῖναι; πῶς ἀποθανόντα ἢ τίνα τρόπον παθόντα τὴν τοῦ 3,1.179 θανάτου διάλυσιν;

Οὐδενὶ γὰρ τῶν πάντων τὸ τοιοῦτον ἄγνωστον, ὅτι θάνατός ἐστι ψυχῆς καὶ σώματος ἡ ἀπ' ἀλλήλων διάζευξις, αὐτὴ δὲ ἡ ψυχὴ καὶ ἡ διάνοια πῶς ἀφ' ἑαυτῆς μερίζεται, ἵνα καὶ ἐν ἑαυτῇ τὸν θάνατον δέξηται; εἰ οὖν ἀνεπίδεκτος ἡ ἡμετέρα ψυχὴ τοῦ θανάτου, πῶς δέχεται θάνατον, εἰπάτωσαν οἱ εἰς μοῖραν τὸν Χριστὸν κερματίζοντες. Ἀλλὰ ταράσσονται, φησί, τὴν τῶν ἀπίστων ταραχήν. καθ' ἡμῶν