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"The Word became flesh." And again shortly after, he said these things as well. Incarnation is emptying; and the emptying revealed not the Son of God, but the Son of Man who emptied himself, by way of being clothed, not by way of change. {ΟΡΘ.} Behold, the teacher of your doctrines has also offered you the name of "being clothed." And indeed, in the treatise "On Faith" he speaks thus. We believe therefore, with the Godhead remaining unchangeable, that its incarnation took place for the renewal of humanity. For neither alteration, nor displacement, nor confinement has happened to the holy power of God. And after a little. And we worship God who assumed flesh from the holy virgin, and for this reason is man according to the flesh, but God according to the spirit. And in another exposition he spoke thus. We confess that the Son of God has become the Son of Man, not in name, but in truth, having assumed flesh from Mary the virgin. {ΕΡΑΝ.} I did not think Apollinarius held these views; for I had other opinions about the man. {ΟΡΘ.} Behold, therefore, you have learned that not only the prophets and apostles, and the teachers of the world ordained after them, but also Apollinarius, who wrote against the nonsensical talk of the heretics, both confesses the God-Logos to be unchangeable, and says that he was not turned into flesh, but assumed flesh; and this he has said many times 111 as you have heard. Do not strive therefore to conceal the teacher with blasphemy. "For a disciple is not above his teacher," as the Lord said. {ΕΡΑΝ.} I too confess that the God-Logos is unchangeable and that he has assumed flesh. For to contradict so many witnesses is a matter of extreme madness. {ΟΡΘ.} Does it seem good, then, to resolve the remaining questions? {ΕΡΑΝ.} Let us postpone their examination to the next day. {ΟΡΘ.} Let us depart, then, having dissolved the meeting, and let us remember what we have confessed.

THE UNCONFUSED, DIALOGUE II { ΕΡΑΝ.} I, for my part, have arrived as I promised; you must do one of two things, either resolve the questions, or agree with what is said by us. {ΟΡΘ.} I accepted the challenge; for I considered it right and just. But we must first recall where we left the discussion on the previous day, and what end the dialogue had. {ΕΡΑΝ.} I will recall the end. For I remember that we agreed that the God-Logos is unchangeable and has taken flesh, not that he himself was turned into flesh. {ΟΡΘ.} You seem to be satisfied with what has been decided; for you have recalled these things truthfully. {ΕΡΑΝ.} And I already said before, that he who contradicts so many and such teachers is most clearly mad; and not least did Apollinarius put me to shame by saying the same things as the orthodox, although he obviously traveled an opposite road in his discourses on the incarnation. {ΟΡΘ.} Do we not therefore say that the God-Logos assumed flesh? {ΕΡΑΝ.} Entirely so. {ΟΡΘ.} But what do we mean by flesh? Body only, as it seems to Arius and Eunomius, or body and soul? {ΕΡΑΝ.} Body and soul. {ΟΡΘ.} What kind of soul? The rational one, or the one called by some vegetative or vital? For the mythical nonsense of Apollinarius's writings compels us to ask things we ought not. {ΕΡΑΝ.} For does Apollinarius speak of a difference of souls? {ΟΡΘ.} He says that man is composed of three things, of body and the vital soul and then again of the rational one, which he calls mind. But the divine scripture knows one, not two souls; and the fashioning of the first man teaches us this clearly. 113 "For," it says, "He took the

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"Ὁ λόγος σὰρξ ἐγένετο." Καὶ αὖθις μετὰ βραχέα καὶ ταῦτα εἴρηκε. Σάρκωσις κένωσις· ἡ δὲ κένωσις οὐχ υἱὸν θεοῦ, ἀλλὰ υἱὸν ἀνθρώπου τὸν κενώσαντα ἑαυτὸν ἀπέφηνε, κατὰ τὴν περιβολήν, οὐ κατὰ μετα βολήν. {ΟΡΘ.} Ἰδού σοι καὶ τὸ τῆς περιβολῆς ὄνομα προσενήνοχεν ὁ τῶν σῶν δογμάτων διδάσκαλος. Καὶ μέντοι Κἀν τῷ περὶ πίστεως λογιδίῳ οὕτω λέγει. Πιστεύομεν οὖν, ἀναλλοιώτου μενούσης τῆς θεότητος, τὴν σάρκωσιν αὐτῆς γεγενῆσθαι πρὸς ἀνακαίνισιν τῆς ἀνθρωπότητος. Οὔτε γὰρ ἀλ λοίωσις, οὔτε μετακίνησις, οὔτε περικλεισμὸς γέγονε περὶ τὴν ἁγίαν τοῦ θεοῦ δύναμιν. Καὶ μετ' ὀλίγα. Προσκυνοῦμεν δὲ θεὸν σάρκα ἐκ τῆς ἁγίας παρθένου προσλαβόντα, καὶ διὰ τοῦτο ἄνθρωπον μὲν ὄντα κατὰ τὴν σάρκα, θεὸν δὲ κατὰ τὸ πνεῦμα. Καὶ ἐν ἑτέρᾳ δὲ ἐκθέσει οὕτως ἔφη. Ὁμολογοῦμεν τὸν υἱὸν τοῦ θεοῦ υἱὸν ἀνθρώπου γεγενῆσθαι, οὐκ ὀνόματι, ἀλλ' ἀληθείᾳ προσλαβόντα σάρκα ἐκ Μαρίας τῆς παρθένου. {ΕΡΑΝ.} Οὐκ ᾤμην ταῦτα φρονεῖν τὸν Ἀπολινάριον· ἑτέρας γὰρ περὶ τοῦ ἀνδρὸς εἶχον δόξας. {ΟΡΘ.} Ἰδοὺ τοίνυν μεμάθηκας, ὡς οὐ μόνον οἱ προφῆται καὶ ἀπόστολοι, καὶ οἱ μετ' αὐτοὺς χειροτονηθέντες τῆς οἰκουμένης διδάσκαλοι, ἀλλὰ καὶ Ἀπολινάριος, ὁ τοὺς αἱρετικοὺς φληνάφους συγγράψας, καὶ ἄτρεπτον ὁμολογεῖ τὸν θεὸν λόγον, καὶ οὐκ εἰς σάρκα αὐτὸν τετράφθαι φησίν, ἀλλὰ σάρκα ἀνειληφέναι· καὶ τοῦτο πολλάκις 111 εἶπεν, ὡς ἀκηκόατε. Μὴ τοίνυν ἀποκρύψαι τῇ βλασφημίᾳ φιλονεική σητε τὸν διδάσκαλον. "Οὐκ ἔστι γὰρ μαθητὴς ὑπὲρ τὸν διδάσκαλον," ὡς ὁ κύριος ἔφη. {ΕΡΑΝ.} Ὁμολογῶ κἀγὼ καὶ ἄτρεπτον εἶναι τὸν θεὸν λόγον καὶ σάρκα ἀνειληφέναι. Τὸ γὰρ τοσούτοις μάρτυσιν ἀντιτείνειν παρα πληξίας ἐσχάτης. {ΟΡΘ.} ∆οκεῖ τοίνυν καὶ τῶν λοιπῶν ζητημάτων γενέσθαι τὴν λύσιν; {ΕΡΑΝ.} Εἰς τὴν ὑστεραίαν τὴν τούτων ἀναβαλώμεθα βάσανον. {ΟΡΘ.} Ἀπίωμεν τοίνυν διαλύσαντες τὴν συνουσίαν, καὶ ὧν ὡμολο γήσαμεν μνημονεύσωμεν.

ΑΣΥΓΧΥΤΟΣ ∆ΙΑΛΟΓΟΣ Βʹ { ΕΡΑΝ.} Ἐγὼ μὲν ἀφικόμην ὡς ὑπεσχόμην· σὲ δὲ χρὴ δυοῖν θάτερον δράσαι, ἢ τὰ ζητούμενα λύσαι, ἢ τοῖς παρ' ἡμῶν λεγομένοις συνθέσθαι. {ΟΡΘ.} Ἐδεξάμην τὴν πρόκλησιν· ὀρθὴν γὰρ αὐτὴν καὶ δικαίαν ὑπείληφα. ∆εῖ δὲ ἡμᾶς ἀναμνησθῆναι πρότερον, ποῖ κατελίπομεν τῇ προτεραίᾳ τὸν λόγον, καὶ ποῖον ἔσχεν ἡ διάλεξις πέρας. {ΕΡΑΝ.} Ἐγὼ τοῦ πέρατος ἀναμνήσω. Μέμνημαι γὰρ ὡς συνω μολογήσαμεν ἄτρεπτον εἶναι τὸν θεὸν λόγον καὶ σάρκα εἰληφέναι, οὐκ αὐτὸν εἰς σάρκα τραπῆναι. {ΟΡΘ.} Ἔοικας στέργειν τὰ δεδογμένα· φιλαλήθως γὰρ τούτων ἀνέμνησας. {ΕΡΑΝ.} Καὶ ἤδη πρότερον ἔφην, ὡς ὁ τοσούτοις ἀντιτείνων καὶ τοιούτοις διδασκάλοις ἐναργέστατα μέμηνεν· οὐχ ἥκιστα δέ με κατῄδεσεν Ἀπολινάριος ταὐτὰ τοῖς ὀρθοδόξοις εἰπών, καίτοι προ φανῶς ἐν τοῖς περὶ σαρκώσεως λόγοις ἐναντίαν ὁδεύσας ὁδόν. {ΟΡΘ.} Οὐκ οὖν σάρκα τὸν θεὸν λόγον ἀνειληφέναι φαμέν; {ΕΡΑΝ.} Πάνυγε. {ΟΡΘ.} Τὴν δὲ σάρκα τί νοοῦμεν; σῶμα μόνον, ὡς Ἀρείῳ καὶ Εὐνομίῳ δοκεῖ, ἢ σῶμα καὶ ψυχήν; {ΕΡΑΝ.} Σῶμα καὶ ψυχήν. {ΟΡΘ.} Ποίαν ψυχήν; τὴν λογικὴν ἢ τὴν παρά τινων φυτικὴν ἤγουν ζωτικὴν καλουμένην; Ἀναγκάζει γὰρ ἡμᾶς ἐρωτᾶν ἃ μὴ δεῖ τῶν Ἀπολιναρίου συγγραμμάτων ἡ μυθώδης τερθρεία. {ΕΡΑΝ.} Ἀπολινάριος γὰρ διαφορὰν λέγει ψυχῶν; {ΟΡΘ.} Ἐκ τριῶν συγκεῖσθαι λέγει τὸν ἄνθρωπον, ἐκ σώματος καὶ ψυχῆς τῆς ζωτικῆς καὶ αὖ πάλιν ἐκ τῆς λογικῆς, ἣν νοῦν προσαγορεύει. Ἡ δὲ θεία γραφὴ μίαν οἶδεν, οὐ δύο ψυχάς· καὶ τοῦτο διδάσκει σαφῶς 113 ἡμᾶς ἡ τοῦ πρώτου ἀνθρώπου διάπλασις. "Ἔλαβε, γάρ φησιν, ὁ