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to those who are incorporated. But since he himself, for the sake of the economy and the salvation of all, received a body, and God prepared a body for him, he says he was brought down by God into the dust of death. But when they were men, who confessing say: "Our belly has clung to the earth." When someone is not nourished by the heavenly breads, the heavenly food, but the earthly—not the sensible earthly food, but that which is contrary to the true bread—, this food unites the nourished soul with matter, and there is a humiliation of the soul to the dust. Here, however, the soul of Jesus was not humiliated to the dust, but was brought down by God. He came to this in an economic way; for it in no way committed sin, although being capable of it; for if it is not capable, it is not praised at all. Abstinence from sins, therefore, brings praise to the one who has abstained, when he is naturally disposed to act. Question: are dust and death the same? —No; for he did not say: "and to dust, death, you have brought me down." For if dust and death were the same, he would have said: "to dust, death, you have brought me down"; but: "to the dust of death." The mortal body which is able to be dissolved from the substance that bears it is "the dust of death." And perhaps also in a second sense it is the dust of death, since it brings death to the body-loving soul. For many dogs have surrounded me the body of the saints is dead; for "always" they "carry about in the body the dying of Jesus." But the dead body does not have desires; for how is it possible? Is the mortal thing alive? It lives then when it is intertwined with the soul. Then it has desires. Being dead, it has no desires. One who has mortified the members that are upon the earth has no desire. 38 Question: is the soul, then, found to be the cause of sin? The soul of the one who sins is the cause of sin; for sin is nothing other than disobedience of a command, a transgression of the law. The body is not subject to a command that it might also transgress. The soul, transgressing, leads the body to serve sinful sights; it is as an instrument. Do we now say that the sword which kills is the murderer, not the one using it? For how is it possible? For if to an irrational animal having a soul we do not attribute sin or righteousness, do we attribute these to the inanimate body? In its own right, the body is inanimate. 17 For many dogs have surrounded me, a company of the wicked have enclosed me, they have pierced my hands and my feet. Punctuate it thus: "For many dogs have surrounded me, a company of the wicked have enclosed me," for this reason "they have pierced my hands and my feet." The "For" is a causal conjunction. But it does not connect to what precedes: "to the dust of death you have brought me down," "For many dogs have surrounded me." No, but: since "many dogs have surrounded me and a company of the wicked have enclosed me," for this reason "they have pierced my hands and my feet." Remaining men, they would not have done this. But here he calls dogs those men who have taken on the manner of dogs. And the movements of the dog are slandered in many ways. They are entirely inclined toward copulation. Therefore, it is customary in common usage to call the licentious dogs and to name women so. Indeed, the law, suggesting this meaning, numbered the dog with the prostitute; "You shall not bring the hire of a dog or the wages of a prostitute." It did not say the hire of a donkey or a horse; for the hire of these was brought into the house of the Lord. And it is also shameless—"and the dogs are shameless in soul"—and fawning. Therefore, men who have such movements are rightly called dogs. These, then, surrounded the savior. When they were sheep of God, they were then outside the dog-like state. But when the people became lost sheep, the loss did not destroy them into non-being, but into a dog-like, and snake-like, and scorpion-like state. And all these things were henceforth said about the Hebrews; "and all are dumb dogs knowing how to bark." When, therefore, the Israelites became mad against the savior,

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ἐνσωματουμένοις. ἐπειδὴ δὲ αὐτὸς οἰκονομίας ἕνεκα καὶ σωτηρίας τῶν πάντων σῶμα ἐδέξατο καὶ σῶμα κατηρτίσατο αὐτῷ ὁ θεός, λέγει ὑπὸ θεοῦ εἰς τὸν χοῦν τοῦ θανάτου κατενηνέχθαι. ὅταν δὲ ἄνθρωποι ἦσαν, οἳ ἐξομολογούμενοι λέγουσιν ὅτι· "ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν". ὅταν τις μὴ τρέφηται τοὺς οὐρανίους ἄρτους, τὴν τροφὴν τὴν οὐρανίαν, ἀλλὰ τὴν γηικήν-οὐ τὴν γηικὴν τὴν αἰσθητήν, ἀλλὰ τὴν ἐναντίαν τῷ ἀληθινῷ ἄρτῳ-, αὕτη ἡ τροφὴ ἑνοῖ τῇ ὕλῃ τὴν τρεφομένην ψυχήν, καὶ γίνεται ταπείνωσις εἰς τὸν χοῦν τῆς ψυχῆς. ἐνταῦθα δὲ οὐκ ἐταπεινώθη τοῦ Ἰησοῦ ἡ ψυχὴ εἰς τὸν χοῦν, ἀλλὰ κατήχθη ὑπὸ τοῦ θεοῦ. οἰκονομικῷ τρόπῳ εἰς τοῦτο ἐλήλυθεν· οὐδαμῶς γὰρ πεποίηκεν τὴν ἁμαρτίαν καίτοι δεκτικὴ οὖσα· ἐὰν γὰρ μὴ ᾖ δεκτική, οὐδὲ ἐπαινεῖται ὅλως. αἱ ἀποχαὶ οὖν τῶν ἁμαρτιῶν ἐπαίνους ἀναφέρουσιν τῷ ἀπεσχημένῳ ὅταν πεφυκὼς ᾖ πρὸς τὸ πρᾶξαι. ἐπερ · χοῦς καὶ θάνατος ταὐτόν ἐστιν; -οὔ· μὴ γὰρ εἴρηκεν· "καὶ εἰς χοῦν θάνατον κατήγαγές με". εἰ δὲ ἦν ταὐτὸν ὁ χοῦς καὶ ὁ θάνατος, εἶπεν ἄν· "εἰς χοῦν θάνατον κατήγαγές με"· ἀλλά· "εἰς χοῦν θανάτου". τὸ σῶμα τὸ θνητὸν τὸ δυνάμενον διαλυθῆναι ἀπὸ τῆς φορούσης αὐτὸ οὐσίας "χοῦς θανάτου" ἐστίν. τάχα δὲ καὶ κατὰ δεύτερον λόγον χοῦς θανάτου ἐστίν, ἐπεὶ θάνατον ἐπιφέρει τῇ φιλοσωμάτῳ ψυχῇ. ὅτι ἐκύκλωσάν με κύνες πολλοί τὸ τῶν ἁγίων σῶμα νεκρόν ἐστιν· "πάντοτε" γὰρ "τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέρουσιν". τὸ νεκρὸν δὲ σῶμα οὐκ ἔχει ἐπιθυμίας· πῶς γὰρ οἷόν τε; τὸ θνητὸν ζῶν ἐστιν; ζῇ δὲ τότε ὅταν συνπεπλεγμένον ᾖ τῇ ψυχῇ. τότε ἔχει ἐπιθυμίας. τεθνηκὼς οὐκ ἔχει ἐπιθυμίας. νεκρώσας τὰ μέλη τὰ ἐπὶ τῆς γῆς οὐκ ἔχει ἐπιθυμίαν. 38 ἐπερ · εὑρίσκεται οὖν ἡ ψυχὴ αἰτία τῆς ἁμαρτίας; ἡ τοῦ ἁμαρτάνοντος ψυχὴ αἰτία ἐστὶν τῆς ἁμαρτίας· οὐδὲν γὰρ ἕτερόν ἐστιν ἁμαρτία ἢ παρακοὴ ἐντολῆς, παράβασις νόμου. τὸ σῶμα οὐδὲ ἐντολῇ ὑπόκειται ἵνα καὶ παραβῇ. ἡ ψυχὴ παραβαίνουσα ἄγει τὸ σῶμα εἰς τὸ ὑπηρετῆσαι ταῖς ἁμαρτητικαῖς ὄψεσιν· ὡς ὄργανόν ἐστιν. μὴ λέγομεν ἄρτι φονέα εἶναι τὸ ξίφος τὸ ἀναιροῦν, οὐ τὸν χρώμενον; πῶς γὰρ οἷόν τε; εἰ γὰρ τῷ ἀλόγῳ ζῴῳ ψυχὴν ἔχοντι οὐ προσάπτομεν ἁμαρτίαν ἢ δικαιοσύνην, τῷ σώματι τῷ ἀψύχῳ προσάπτομεν ταῦτα; τῷ ἰδίῳ λόγῳ τὸ σῶμα ἄψυχόν ἐστιν. 17 ὅτι ἐκύκλωσάν με κύνες πολλοί, συναγωγὴ πονηρευομένων περιέσχον με, ὤρυξαν χεῖράς μου καὶ πόδας μου. οὕτως στίξον· "ὅτι ἐκύκλωσάν με κύνες πολλοί, συναγωγὴ πονηρευομένων περιέσχον με", διὰ τοῦτο "ὤρυξαν χεῖράς μου καὶ πόδας μου". τὸ "ὅτι" αἰτιολογικὸς σύνδεσμός ἐστιν. οὐ προσάπτεται δὲ τοῖς ἔνπροσθεν· "εἰς χοῦν θανάτου κατήγαγές με", "ὅτι ἐκύκλωσάν με κύνες πολλοί". οὐχί, ἀλλ'· ἐπεὶ "ἐκύκλωσάν με κύνες πολλοὶ καὶ συναγωγὴ πονηρευομένων περιέσχον με", διὰ τοῦτο "ὤρυξαν χεῖράς μου καὶ πόδας μου". ἄνθρωποι μένοντες οὐκ ἂν ἐποίησαν τοῦτο. κύνας δὲ ἐνταῦθα λέγει τοὺς τὸν κυνώδη τρόπον ἐσχηκότας ἀνθρώπους. περὶ πολλὰ δὲ διαβάλλεται τὰ κινήματα τοῦ κυνός. ὅλως κατωφερῆ εἰσιν πρὸς ὀχείαν. εἰώθασιν οὖν ἐν τῇ συνηθείᾳ κύνας λέγειν τοὺς ἀκολάστους καὶ τὰς γυναῖκας οὕτω ὀνομάζειν. ἀμέλει γοῦν καὶ ὁ νόμος τὴν ἔννοιαν ταύτην ὑποβάλλων σὺν πόρνῃ τὸν κύνα ἠρίθμησεν· "οὐκ εἰσοίσεις ἄλλαγμα κυνὸς καὶ μίσθωμα πόρνης". οὐκ εἴρηκεν ἄλλαγμα ὄνου ἢ ἵππου· καὶ τούτων γὰρ ἀλλάγματα εἰσήγετο εἰς τὸν οἶκον τοῦ κυρίου. ἐστὶν δὲ καὶ ἀναιδές-"καὶ οἱ κύνες ἀναιδεῖς τῇ ψυχῇ"-καὶ κολακευτικόν. οἱ ἄνθρωποι οὖν οἱ ἔχοντες τοιαῦτα κινήματα ἐν δίκῃ κύνες ὀνομάζον ται. οὗτοι οὖν ἐκύκλωσαν τὸν σωτῆρα. ὅτε ἦσαν πρόβατα θεοῦ, τὸ τηνικάδε ἐκτὸς ἦσαν τῆς κυνικῆς καταστάσεως. ὅτε δὲ πρόβατα ἀπολωλότα γέγονεν ὁ λαός, ἡ ἀπώλεια οὐκ εἰς τὸ μὴ ὂν αὐτὰ κατέστρεψεν, ἀλλ' εἰς κυνώδη κατάστασιν καὶ ὀφειώδη καὶ σκορπιώδη. πάντα δὲ ταῦτα περὶ τῶν Ἑβραίων λοιπὸν ἐλέγετο· "καὶ πάντες κύνες ἐνεοὶ εἰδότες ὑλακτεῖν". ὅτε οὖν ἀπενοήθησαν κατὰ τοῦ σωτῆρος οἱ Ἰσραηλῖται,