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of Saint Athanasius, Bishop of Alexandria and Confessor. From the defense made on behalf of Dionysius, Bishop of Alexandria. "I am the vine, you are the branches; my Father is the vinedresser." For we are kinsmen of the Lord according to the body; and for this reason he said: "I will declare your name to my brothers." And just as the branches are of the same substance as the vine, and from it, so also we, having bodies of the same nature as the body of the Lord, receive from his 102 fullness, and we have that as a root for the resurrection and for salvation. And the Father is called the vinedresser; for he himself, through the Word, worked the vine, which is the Lord's body. Of the same, from the same defense. And the Lord was called the vine because of the bodily kinship with the branches, which we are. Of the same, from the major discourse on faith. The scripture, "In the beginning was the Word," plainly declares the divinity; but, "The Word became flesh," shows the humanity of the Lord. Of the same, from the same discourse. And the saying, "He will wash his robe in wine," that is, the body, the clothing of the divinity, in his own blood. Of the same, from the same discourse. For "was" refers to his divinity; but "became flesh" refers to the body. The Word became flesh, not by being resolved into flesh, but by wearing flesh; just as one might say, so-and-so became an old man, not being born so from the beginning; or the soldier became a veteran, not having been before such as he has become. John says, "I was on the island of Patmos on the Lord's day;" not that he came to be or was born there, but he said, "I was in Patmos," instead of, I arrived. Thus the Word arrived into flesh, as it has been said, "The Word became flesh." Hear him saying: "I am become like a broken vessel," and, "I am become as a man without help, free among the dead." Of the same, from the letter to Epictetus. For who ever heard such things? Who is the one who taught? Who is the one who learned? "For out of Zion shall go forth the law, and the word of the Lord from Jerusalem." But from where did these things come forth? What Hades has belched forth that the body from Mary is consubstantial with the divinity of the Word, or that the Word has been changed into flesh and bones and hair and a whole body? And who has heard in church 103 or at all among Christians, that the Lord has worn a body by adoption and not by nature? Of the same, from the same letter. And who, hearing that the Word did not create for himself a passible body from Mary but from his own substance, would call the one saying these things a Christian? And who has conceived this unlawful impiety, so as even to come to the thought and say that the one who says the Lord's body is from Mary no longer believes in a Trinity but a Quaternity in the Godhead? as for this reason those so disposed say that the flesh which the Savior put on from Mary is of the substance of the Trinity. And from where again have some belched forth an impiety equal to the aforementioned, so as to say that the body is not younger than the divinity of the Word, but has been co-eternal with it for all time, since it was formed from the substance of Wisdom? Of the same, from the same letter. The body from Mary, therefore, was human by nature according to the divine scriptures, and it was real, since it was the same as ours; for Mary is our sister, since we are all from Adam, and no one would doubt this, remembering what Luke wrote. Of Saint Basil, Bishop of Caesarea. From the interpretation of the 59th Psalm. All foreigners were subjected, having bowed down to the yoke of Christ; for this reason upon Idumea he casts his sandal. And the sandal of the divinity is the God-bearing flesh, through which he trod upon men. Of the same, from the works to Amphilochius the bishop, concerning the Holy Spirit. And conversely, he has used the expression 'from whom' instead of 'through whom,' as when Paul says, "born of a woman;" for he has clearly distinguished this for us elsewhere, that it is proper for a woman

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ἁγίου Ἀθανασίου ἐπισκόπου Ἀλεξανδρείας καὶ ὁμολογητοῦ. Ἐκ τῆς ἀπολογίας τῆς γεγενημένης ὑπὲρ ∆ιονυσίου ἐπισκόπου Ἀλεξανδρείας. " ̓Εγὼ ἡ ἄμπελος, ὑμεῖς τὰ κλήματα· ὁ πατήρ μου ὁ γεωργός ἐστιν." Ἡμεῖς γὰρ τοῦ κυρίου κατὰ τὸ σῶμα συγγενεῖς ἐσμεν· καὶ αὐτὸς διὰ τοῦτο εἶπεν· "Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου." Καὶ ὥσπερ εἰσὶ τὰ κλήματα ὁμοούσια τῆς ἀμπέλου, καὶ ἐξ αὐτῆς, οὕτω καὶ ἡμεῖς, ὁμογενῆ σώματα ἔχοντες τῷ σώματι τοῦ κυρίου, ἐκ τοῦ 102 πληρώματος αὐτοῦ λαμβάνομεν, κἀκεῖνο ῥίζαν ἔχομεν εἰς τὴν ἀνάστασιν καὶ εἰς τὴν σωτηρίαν. Ὁ δὲ πατὴρ εἴρηται ὁ γεωργός· αὐτὸς γὰρ εἰργάσατο διὰ τοῦ λόγου τὴν ἄμπελον, ἥτις ἐστὶ τὸ κυρια κὸν σῶμα. Τοῦ αὐτοῦ ἐκ τῆς αὐτῆς ἀπολογίας. Ἄμπελος δὲ ἐκλήθη ὁ κύριος διὰ τὴν περὶ τὰ κλήματα, ἅπερ ἐσμὲν ἡμεῖς, συγγένειαν σωματικήν. Τοῦ αὐτοῦ ἐκ τοῦ περὶ πίστεως λόγου τοῦ μείζονος. Τὸ γεγράφθαι, "Ἐν ἀρχῇ ἦν ὁ λόγος," φανερῶς τὴν θεότητα δηλοῖ· τὸ δέ, "Ὁ λόγος σὰρξ ἐγένετο," τὸν ἄνθρωπον τοῦ κυρίου δείκνυσιν. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Καὶ τό, "Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὑτοῦ," τουτέστιν, ἐν τῷ ἰδίῳ αἵματι τὸ σῶμα, τὴν περιβολὴν τῆς θεότητος. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Τὸ γάρ, "Ἦν," ἐπὶ τῆς θεότητος αὐτοῦ ἀναφέρεται· τὸ δέ, "Σὰρξ ἐγένετο," ἐπὶ τοῦ σώματος. Ὁ λόγος σὰρξ ἐγένετο, οὐκ εἰς σάρκα ἀναλυθείς, ἀλλὰ σάρκα φορέσας· ὡς δ' ἂν εἴποι τις, ὁ δεῖνα γέγονε γέρων, οὐκ ἐξ ἀρχῆς γεννηθείς· ἢ ὁ στρατιώτης βετράνος ἐγένετο, οὐ πρότερον τοιοῦτος ὢν οἷος γέγονεν. Ἰωάννης, "Ἐγενόμην, φησίν, ἐν τῇ νήσῳ Πάτμῳ ἐν τῇ ἡμέρᾳ τῇ κυριακῇ·" οὐχ ὅτι ἐκεῖ γέγονεν ἢ γεγέννηται, ἀλλ' εἶπεν, "Ἐγενόμην ἐν Πάτμῳ," ἀντὶ τοῦ, παρεγενό μην. Οὕτως ὁ λόγος εἰς σάρκα παραγέγονεν, ὡς λέλεκται, "Ὁ λόγος σὰρξ ἐγένετο." Ἄκουσον λέγοντος· "Ἐγενόμην ὡσεὶ σκεῦος ἀπολωλός," καί, "Ἐγενόμην ὡσεὶ ἄνθρωπος ἀβοήθητος, ἐν νεκροῖς ἐλεύ θερος." Τοῦ αὐτοῦ ἐκ τῆς πρὸς Ἐπίκτητον ἐπιστολῆς. Τίς γὰρ ἤκουσε τοιαῦτα πώποτε; Τίς ὁ διδάξας; Τίς ὁ μαθών; "Ἐκ μὲν γὰρ Σιὼν ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ἱερουσαλήμ." Ταῦτα δὲ πόθεν ἐξῆλθε; ποῖος ᾅδης ἠρεύξατο, ὁμοούσιον εἰπεῖν τὸ ἐκ Μαρίας σῶμα τῇ τοῦ λόγου θεότητι, ἢ ὅτι ὁ λόγος εἰς σάρκα καὶ ὀστέα καὶ τρίχας καὶ ὅλον τὸ σῶμα μεταβέβληται; Τίς δὲ ἤκουσεν ἐν ἐκκλη 103 σίᾳ ἢ ὅλως παρὰ Χριστιανοῖς, ὅτι θέσει καὶ οὐ φύσει σῶμα πεφόρηκεν ὁ κύριος; Τοῦ αὐτοῦ ἐκ τῆς αὐτῆς ἐπιστολῆς. Τίς δὲ ἀκούων ὅτι οὐκ ἐκ Μαρίας ἀλλ' ἐκ τῆς ἑαυτοῦ οὐσίας μετε ποίησεν ἑαυτῷ σῶμα παθητὸν ὁ λόγος, εἴποι ἂν Χριστιανὸν τὸν λέγοντα ταῦτα; Τίς δὲ τὴν ἀθέμιτον ταύτην ἐπενόησεν ἀσέβειαν, ὥστε κἂν εἰς ἐνθύμησιν ἐλθεῖν καὶ εἰπεῖν, ὅτι ὁ λέγων ἐκ Μαρίας εἶναι τὸ κυριακὸν σῶμα, οὐκ ἔτι τριάδα ἀλλὰ τετράδα ἐν τῇ θεότητι φρονεῖ; ὡς διὰ τοῦτο τοὺς οὕτω διακειμένους τῆς οὐσίας τῆς τριάδος λέγειν τὴν σάρκα, ἣν ἐνεδύσατο ἐκ Μαρίας ὁ σωτήρ. Πόθεν δὲ πάλιν ἠρεύ ξαντό τινες ἴσην ἀσέβειαν τοῖς προειρημένοις, ὡς εἰπεῖν μὴ νεώτερον εἶναι τὸ σῶμα τῆς τοῦ λόγου θεότητος, ἀλλὰ συναΐδιον αὐτῷ δια παντὸς γεγενῆσθαι, ἐπειδὴ ἐκ τῆς οὐσίας τῆς σοφίας συνέστη; Τοῦ αὐτοῦ ἐκ τῆς αὐτῆς ἐπιστολῆς. Ἀνθρώπινον ἄρα φύσει τὸ ἐκ Μαρίας σῶμα κατὰ τὰς θείας γραφάς, καὶ ἀληθινὸν δὲ ἦν, ἐπειδὴ ταὐτὸν ἦν τῷ ἡμετέρῳ· ἀδελφὴ γὰρ ἡμῶν ἡ Μαρία, ἐπεὶ καὶ οἱ πάντες ἐκ τοῦ Ἀδάμ ἐσμεν, καὶ τοῦτο οὐκ ἄν τις ἀμφιβάλοι, μνησθεὶς ὧν ἔγραψε Λουκᾶς. Τοῦ ἁγίου Βασιλείου ἐπισκόπου Καισαρείας. Ἐκ τῆς ἑρμηνείας τοῦ νθʹ ψαλμοῦ. Πάντες ἀλλόφυλοι ὑπετάγησαν τῷ ζυγῷ τοῦ Χριστοῦ ὑποκύψαντες· διὰ τοῦτο ἐπὶ τὴν Ἰδουμαίαν ἐπιβάλλει τὸ ὑπόδημα αὑτοῦ. Ὑπόδημα δὲ τῆς θεότητος ἡ σὰρξ ἡ θεοφόρος, δι' ἧς ἐπέβη τοῖς ἀνθρώποις. Τοῦ αὐτοῦ ἐκ τῶν πρὸς Ἀμφιλόχιον ἐπίσκοπον περὶ τοῦ ἁγίου πνεύματος. Καὶ ἀνάπαλιν τῇ ἐξ οὗ λέξει ἀντὶ τῆς δι' οὗ κέχρηται, ὡς ὅταν λέγῃ Παῦλος, "Γενόμενος ἐκ γυναικός·" τοῦτο γὰρ ἡμῖν σαφῶς ἑτέρωθι δι εστείλατο, γυναικὶ μὲν προσήκειν