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turning his back and fleeing, until the enemy, taking courage, might attack the king as a coward and weakling and pursue him, but the king, turning suddenly with his own power, might receive the weak and 34.6 adversary completely under his power, so also our Lord did not fear death, he who, before he came to suffer, indicated on the way that the Son of Man was about to be delivered up and crucified and to rise on the third day, and when Peter said, “God forbid, Lord; this shall never happen to you,” he rebuked him, saying, “Get behind me, Satan,” 34.7 “for you are not mindful of the things of God, but the things of men.” How then does he who foretold these things and came for this very purpose later pray for the cup to pass, that he might not drink it? He who spoke about death before dying, even so that he might not be considered a liar, could not 34.8 have prayed for the cup to pass; but through such a persona he provokes the adversary, so that when he supposed the Savior feared death, he might bring death upon him for 34.9 the salvation of those who are dying through the economy. But even if you hear that the Lord has died, know where the passion of death has been fulfilled. For Peter, the chief of the apostles, explains to you the matter concerning his death, saying, “being put to death in the flesh, but made alive in the spirit.” For his divinity, having accepted to suffer in the flesh, is impassible and was impassible and remained impassible, the impassibility not having been changed nor the eternity altered. 35.1 And again, if the vainglorious should say: You cannot persuade us from such words that Christ had a soul. For we have found above in the divine scriptures, as Isaiah says from the person of God the Father concerning the only-begotten, “This is my 35.2 beloved Son, in whom I am well pleased, whom my soul has loved.” What shall we think concerning the Father, that he has taken a soul within himself or has a soul? What foolish person would think this concerning the Father? What then do they say? That the word was spoken more 35.3 figuratively, clearly. If, therefore, they say it was spoken more figuratively concerning the Father, then it is necessary to take it the same way concerning the Son. For even if he says, “My soul is troubled,” and “I have power to lay down my soul and to take it again,” he did not have, they say, a soul, 35.4 but it was spoken more figuratively. And their syllogistic reasoning seems to say something, * although the truth is self-established from many proofs. For each trope is taken from the species. For concerning the Father it is not to be dared, because he did not even put on flesh. But since the flesh is confessed by the Lucianists, that is, 35.5 the Arians, there is no doubt. But, he says, “the Word became flesh,” and he did not say, “the Word became flesh and soul.” And to their ignorant contradiction I also say that “God formed man, taking dust from the earth,” and from “he formed” he included all things, and from “the Word became flesh” it contains all 35.6 things. For by the same reasoning we also counter them, saying: behold, it says, “God formed man,” and it did not say: he made for him a liver or lungs or a heart or veins or nerves or the other things that are in the body. On this account shall we think that man is one solid piece, because the scripture did not detail minutely the composition of the whole living being? Not at all. As, therefore, from the one species he included the whole, so also it is quite clear that from the flesh the Savior took a soul. 36.1 If, therefore, he has taken a soul and a body, as has been shown, then it was not the divinity that was diminished from the substance of the Father, being contained within passions, so that he should thirst and

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νῶτα διδόντος καὶ ἀποδιδράσκοντος, ἕως ὁ ἐχθρὸς λαβὼν θάρσος κατεπιθῆται ὡς δειλοῦ καὶ ἀδυνάτου τοῦ βασιλέως καὶ διώξῃ αὐτόν, ὁ δὲ βασιλεὺς στραφεὶς αἰφνιδίως μετὰ τῆς αὐτοῦ δυνάμεως ὅλον ὑποχείριον δέξηται τὸν ἀσθενῆ καὶ 34.6 ὑπεναντίον, οὕτως καὶ ὁ κύριος ἡμῶν οὐκ ἐφοβήθη τὸν θάνατον, ὁ πρὸ τοῦ ἐλθεῖν αὐτὸν εἰς τὸ παθεῖν σημάνας ἐν τῇ ὁδοιπορίᾳ ὅτι μέλλει ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοσθαι καὶ σταυρωθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι καὶ τοῦ Πέτρου λέγοντος «ἵλεώς σοι, κύριε· οὐ μὴ ἔσται σοι τοῦτο» ἐπιτιμήσας, «ὕπαγε ὀπίσω μου, σατανᾶ» εἰπών 34.7 «ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων». ὁ οὖν ταῦτα προλέγων καὶ διὰ τοῦτο αὐτὸ ἥκων πῶς ὕστερον εὔχεται παρελθεῖν τὸ ποτήριον, ἵνα μὴ πίῃ; ὁ εἰπὼν πρὸ τοῦ θανεῖν περὶ τοῦ θανάτου κἂν διὰ τὸ μὴ ὑποληφθῆναι ψεύστην αὐτὸν οὐκ 34.8 ἠδύνατο εὔξασθαι παρελθεῖν τὸ ποτήριον· ἀλλὰ προκαλεῖται διὰ τοῦ τοιούτου προσώπου τὸν ἀντίδικον, ἵνα ἐκείνου ὑπολαβόντος δεδιέναι τὸν σωτῆρα τὸν θάνατον ἐπαγάγῃ αὐτῷ τὸν θάνατον εἰς 34.9 σωτηρίαν τοῖς θνῄσκουσι διὰ τῆς οἰκονομίας. ἀλλὰ κἂν ἀκούσῃς ὅτι τέθνηκεν ὁ κύριος, γνῶθι τὸ πάθος τοῦ θανάτου ποῦ πεπλήρωται. ἑρμηνεύει γάρ σοι ὁ κορυφαιότατος τῶν ἀποστόλων Πέτρος τὴν περὶ τοῦ θανάτου αὐτοῦ ὑπόθεσιν λέγων «θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι». ἡ γὰρ αὐτοῦ θεότης ἀναδεξαμένη τὸ ἐν σαρκὶ παθεῖν ἀπαθής ἐστι καὶ ἀπαθὴς ἦν καὶ ἀπαθὴς διέμεινε, μὴ τραπείσης τῆς ἀπαθείας μηδὲ ἀλλοιωθείσης τῆς ἀιδιότητος. 35.1 Πάλιν τε ἐὰν εἴπωσιν οἱ κενόδοξοι· οὐκ ἀπὸ τῶν τοιούτων ῥημάτων δύνασαι ἡμᾶς πεῖσαι τὸν Χριστὸν ψυχὴν ἐσχηκέναι. εὑρήκαμεν γὰρ ἄνω ἐν ταῖς θείαις γραφαῖς, ὥς φησιν Ἠσαΐας ἀπὸ προσώπου τοῦ θεοῦ καὶ πατρὸς περὶ τοῦ μονογενοῦς «οὗτός ἐστιν ὁ υἱός μου 35.2 ὁ ἀγαπητός, εἰς ὃν ἐγὼ εὐδόκησα, ὃν ἠγάπησεν ἡ ψυχή μου». τί νοήσομεν περὶ πατρός, ψυχὴν εἰληφέναι ἐν ἑαυτῷ ἢ ψυχὴν ἔχειν; τίς δὲ ληρῶν τοῦτο νοήσει περὶ τοῦ πατρός; τί οὖν φασι; τροπικώ35.3 τερον εἰρῆσθαι τὸ ῥῆμα δηλονότι. εἰ τοίνυν περὶ πατρὸς τροπικώτερον εἰρῆσθαι λέγουσιν, ἄρα καὶ περὶ υἱοῦ τὸ αὐτὸ λαμβάνειν χρή. κἄν τε γὰρ εἴπῃ ὅτι «ἡ ψυχή μου τετάρακται» καί «ἐξουσίαν ἔχω τὴν ψυχήν μου δοῦναι καὶ λαβεῖν αὐτήν», οὐκ εἶχε, φασί, ψυχήν, 35.4 ἀλλὰ τροπικώτερον εἴρηται. καὶ δοκεῖ τὸ συλλογιστικὸν αὐτῶν φρόνημα λέγειν τι, * τῆς ἀληθείας αὐτοσυστάτου οὔσης ἐκ πολλῶν τεκμηρίων. ἀπὸ γὰρ τοῦ εἴδους λαμβάνεται ἕκαστος τρόπος. ἐπὶ μὲν γὰρ τῷ πατρὶ οὐ τολμητέον ἐστίν, διότι οὐδὲ σάρκα ἐφόρεσεν. ὁμολογουμένης δὲ τῆς σαρκὸς παρὰ τοῖς Λουκιανισταῖς εἴτουν 35.5 Ἀρειανοῖς, οὐκ ἔνι ἀμφιβολία. ἀλλά, φησίν· «ὁ Λόγος σὰρξ ἐγένετο», καὶ οὐκ εἶπεν «ὁ Λόγος σὰρξ καὶ ψυχὴ ἐγένετο». πρὸς δὲ τὴν αὐτῶν ἀμαθῆ οὖσαν ἀντιλογίαν κἀγὼ λέγω ὅτι «ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον, χοῦν λαβὼν ἀπὸ τῆς γῆς», ἀπὸ δὲ τοῦ ἔπλασε τὰ πάντα συμπεριείληφε καὶ ἀπὸ τοῦ «ὁ Λόγος σὰρξ ἐγένετο» τὰ πάντα 35.6 περιέχει. κατὰ γὰρ τὸν αὐτὸν λόγον ἀνθυποφέρομεν αὐτοῖς καὶ αὐτοὶ λέγοντες· ἰδοὺ λέγει «ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον», καὶ οὐκ εἶπεν· ἐποίησεν αὐτῷ ἧπαρ ἢ πνεύμονα ἢ καρδίαν ἢ φλέβας ἢ νεῦρα ἢ τὰ ἄλλα ὅσαπέρ ἐστιν ἐν τῷ σώματι. παρὰ τοῦτο νοήσομεν ἕν τι εἶναι ὁλοσφύρητον τὸν ἄνθρωπον, διὰ τὸ μὴ λεπτομερῶς τὴν σύνθεσιν τοῦ παντὸς ζῴου τὴν γραφὴν λεπτολογῆσαι; οὐ πάντως. ὡς γοῦν ἀπὸ τοῦ ἑνὸς εἴδους τὰ ὅλα συμπεριείληφεν, οὕτω καὶ ἀπὸ τῆς σαρκὸς τὴν ψυχὴν εἰληφέναι τὸν σωτῆρα εὖ ἐστι δῆλον. 36.1 Εἰ τοίνυν ψυχὴν εἴληφε καὶ σῶμα, καθάπερ ἀποδέδεικται, ἄρα οὐχ ἡ θεότης ἦν ἠλαττωμένη τῆς τοῦ πατρὸς οὐσίας, εἴσω παθῶν περιεχομένη, ὅπως διψήσῃ καὶ