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God took dust from the earth and formed the man and breathed into his face the breath of life, and the man became a living soul." And indeed also in the Gospels the Lord has said to his holy disciples: "Do not fear those who kill the body but cannot kill the soul; but rather fear him who can destroy both soul and body in Gehenna." And the most divine Moses, having set down the number of those who had gone down into Egypt and having stated with how many each patriarch had entered, added: "All the souls that entered into Egypt were seventy-five," counting one soul for each of those who had entered. And the divine apostle in Troas, when everyone supposed Eutychus was dead, said: "Do not be alarmed, for his soul is in him." {ERAN.} It has been clearly shown that each person has one soul. {ORTH.} But Apollinaris says there are two, and that God the Word assumed the irrational one, but that he himself became in the flesh instead of the rational one. For this reason I asked, which soul do you say was assumed with the body? {ERAN.} I say the rational one; for I follow the divine scripture. {ORTH.} Do we then say that the form of the servant was assumed completely by God the Word? {ERAN.} Completely. {ORTH.} And very reasonably. For since the first man came entirely under sin, and lost the features of the divine image, and the race followed the progenitor, of necessity the creator, wishing to renew the tarnished image, having assumed the whole nature, impressed much better features than the former ones. {ERAN.} These things are true. But I ask that first the meanings of the names become clear to us, so that the dialogue may proceed without hindrance, and nothing of the disputed matters being sought in between may interrupt the discourse. {ORTH.} You have spoken excellently; ask then about whatever you wish. {ERAN.} What should Jesus Christ be called? Man or God? 114 {ORTH.} Neither without the other, but both. For God the Word, having become man, was named Jesus Christ. "For, it says, you shall call his name Jesus; for he will save his people from their sins." And, "Today is born to you Christ the Lord in the city of David." These are the voices of angels. But before the incarnation he was named God and Son of God and Only-begotten and Lord and God the Word and Creator. "For, in the beginning, it says, was the Word, and the Word was with God, and the Word was God;" and, "All things were made through him;" and, "He was life;" and, "He was the true light, which enlightens every person coming into the world;" and whatever is similar to these and indicative of the divine nature. But after the incarnation the same one was named Jesus and Christ. {ERAN.} Therefore the Lord Jesus is God only. {ORTH.} You hear of God the Word having become man, and you call him God only? {ERAN.} Since he became man not by being changed, but remained what he was, one must call him what he was. {ORTH.} Unchangeable is God the Word, and he was and is and will be; but having taken human nature he became man. It is fitting, therefore, for us to confess both natures, the one that took and the one that was taken. {ERAN.} One must name him from the better. {ORTH.} That man, the living being I mean, is he simple or composite? {ERAN.} Composite. {ORTH.} Composed of what? {ERAN.} Of soul and body. {ORTH.} And of these natures, which is better? {ERAN.} Clearly the soul; for it is both rational and immortal and has been entrusted with the governance of the living being. But the body is mortal and perishable and, being separated from the soul, is irrational and dead. {ORTH.} Therefore, the divine scripture should have named the living being from the better nature. 115 {ERAN.} It does so name it. For it addressed those who had entered Egypt as souls. For with seventy-five, it says, souls Israel went down into Egypt. {ORTH.} But from

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θεὸς χοῦν ἀπὸ τῆς γῆς καὶ ἔπλασε τὸν ἄνθρωπον καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν." Καὶ μέντοι καὶ ἐν τοῖς εὐαγγελίοις ὁ κύριος τοῖς ἁγίοις εἴρηκε μαθηταῖς· "Μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι· φοβήθητε δὲ μᾶλλον τὸν καὶ τὴν ψυχὴν καὶ τὸ σῶμα ἀπολέσαι δυνάμενον ἐν γεέννῃ." Καὶ ὁ θειό τατος Μωϋσῆς, τὸν ἀριθμὸν τεθεικὼς τῶν κατεληλυθότων εἰς Αἴγυπτον καὶ εἰρηκὼς μεθ' ὅσων ἕκαστος εἰσελήλυθε φύλαρχος, ἐπήγαγε· "Πᾶσαι αἱ ψυχαὶ αἱ εἰσελθοῦσαι εἰς Αἴγυπτον ἑβδομήκοντα πέντε," μίαν ἑκάστου τῶν εἰσεληλυθότων ἀριθμήσας ψυχήν. Καὶ ὁ θεῖος ἀπόστολος ἐν Τρωάδι, πάντων ὑπειληφότων τεθνάναι τὸν Εὔτυχον, ἔφη· "Μὴ θορυβεῖσθε, ἡ γὰρ ψυχὴ αὐτοῦ ἐν αὐτῷ ἐστι." {ΕΡΑΝ.} ∆έδεικται σαφῶς ὡς μίαν ἕκαστος ἄνθρωπος ἔχει ψυχήν. {ΟΡΘ.} Ἀλλ' Ἀπολινάριος δύο λέγει, καὶ τὴν μὲν ἄλογον ἀνειληφέναι τὸν θεὸν λόγον, ἀντὶ δὲ τῆς λογικῆς αὐτὸν ἐν σαρκὶ γεγενῆσθαι. Τούτου χάριν ἠρόμην, ποίαν φὴς μετὰ τοῦ σώματος ἀνειλῆφθαι ψυχήν. {ΕΡΑΝ.} Τὴν λογικὴν ἔγωγέ φημι· τῇ γραφῇ γὰρ ἕπομαι τῇ θείᾳ. {ΟΡΘ.} Τελείαν τοίνυν ἀναληφθῆναί φαμεν ὑπὸ τοῦ θεοῦ λόγου τὴν τοῦ δούλου μορφήν; {ΕΡΑΝ.} Τελείαν. {ΟΡΘ.} Καὶ μάλα εἰκότως. Ἐπειδὴ γὰρ ὁ πρῶτος ἄνθρωπος ὅλος ὑπὸ τὴν ἁμαρτίαν ἐγένετο, καὶ τοὺς τῆς θείας εἰκόνος ἀπώλεσε χαρακτῆρας, ἠκολούθησε δὲ τῷ γενεάρχῃ τὸ γένος· ἀναγκαίως ὁ δημιουργὸς καινουργῆσαι τὴν ἀμαυρωθεῖσαν εἰκόνα θελήσας, ὅλην τὴν φύσιν ἀναλαβὼν πολλῷ τῶν προτέρων ἀμείνους ἐνετύπωσε χαρακτῆρας. {ΕΡΑΝ.} Ταῦτα μὲν ἀληθῆ. Ἀξιῶ δὲ πρῶτον ἡμῖν εὐκρινεῖς γενέσ θαι τῶν ὀνομάτων τὰς σημασίας, ἵν' ἡ διάλεξις ἀκωλύτως προβαίνῃ, καὶ μηδὲν τῶν ἀμφιβαλλομένων μεταξὺ ζητούμενον διακόπτῃ τὸν λόγον. {ΟΡΘ.} Ἄριστα εἴρηκας· ἔρου τοίνυν περὶ οὗ ἂν ἐθέλῃς. {ΕΡΑΝ.} Ἰησοῦν τὸν Χριστὸν τί χρὴ καλεῖν; ἄνθρωπον ἢ θεόν; 114 {ΟΡΘ.} Οὐδέτερον δίχα θατέρου, ἀλλ' ἑκάτερον. Ὁ γὰρ θεὸς λόγος ἐνανθρωπήσας Ἰησοῦς Χριστὸς ὠνομάσθη. "Καλέσεις, γάρ φησι, τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὑτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτοῦ." Καί, "Σήμερον τίκτεται ὑμῖν Χριστὸς κύριος ἐν πόλει ∆αβίδ." Ἀγγέλων δὲ αὗται φωναί. Πρὸ δὲ τῆς ἐνανθρωπήσεως θεὸς καὶ θεοῦ υἱὸς καὶ μονογενὴς καὶ κύριος καὶ θεὸς λόγος καὶ ποιητὴς ὠνομάζετο. "Ἐν ἀρχῇ, γάρ, ἦν, φησίν, ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος·" καί, "Πάντα δι' αὐτοῦ ἐγένετο·" καί, "Ζωὴ ἦν·" καί, "Ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον·" καὶ ὅσα τούτοις ἐστὶ παραπλήσια καὶ τῆς φύσεως τῆς θείας δηλωτικά. Μετὰ δέ γε τὴν ἐνανθρώπησιν Ἰησοῦς καὶ Χριστὸς ὁ αὐτὸς ὠνομάσθη. {ΕΡΑΝ.} Οὐκοῦν θεὸς μόνον Ἰησοῦς ὁ κύριος. {ΟΡΘ.} Ἐνανθρωπήσαντα θεὸν λόγον ἀκούεις, καὶ θεὸν μόνον ἀπο καλεῖς; {ΕΡΑΝ.} Ἐπειδὴ μὴ τραπεὶς ἐνηνθρώπησεν, ἀλλὰ μεμένηκεν ὅπερ ἦν, χρὴ καλεῖν αὐτὸν ὅπερ ἦν. {ΟΡΘ.} Ἄτρεπτος μὲν ὁ θεὸς λόγος καὶ ἦν καὶ ἔστι καὶ ἔσται· ἀνθρωπείαν δὲ φύσιν λαβὼν ἐνηνθρώπησε. Προσήκει τοίνυν ἡμᾶς ἑκατέραν φύσιν ὁμολογεῖν καὶ τὴν λαβοῦσαν καὶ τὴν ληφθεῖσαν. {ΕΡΑΝ.} Ἀπὸ τῆς κρείττονος ὀνομάζειν χρή. {ΟΡΘ.} Ὁ ἄνθρωπος ἐκεῖνος, τὸ ζῷον λέγω, ἁπλοῦς ἐστιν ἢ σύν θετος; {ΕΡΑΝ.} Σύνθετος. {ΟΡΘ.} Ἐκ τίνων συγκείμενος; {ΕΡΑΝ.} Ἐκ ψυχῆς καὶ σώματος. {ΟΡΘ.} Τῶν δὲ φύσεων τούτων ποτέρα κρείττων; {ΕΡΑΝ.} ∆ῆλον ὡς ἡ ψυχή· λογική τε γάρ ἐστι καὶ ἀθάνατος καὶ τοῦ ζῴου τὴν ἡγεμονίαν πεπίστευται. Τὸ δὲ σῶμα θνητόν ἐστι καὶ ἐπίκηρον καὶ τῆς ψυχῆς χωριζόμενον ἄλογόν ἐστι καὶ νεκρόν. {ΟΡΘ.} Ἔδει τοιγαροῦν τὴν θείαν γραφὴν ἐκ τῆς ἀμείνονος φύσεως ὀνομάζειν τὸ ζῷον. 115 {ΕΡΑΝ.} Οὕτως ὀνομάζει. Τοὺς γὰρ εἰσεληλυθότας εἰς Αἴγυπτον ψυχὰς προσηγόρευσεν. Ἐν ἑβδομήκοντα γὰρ καὶ πέντε, φησί, ψυχαῖς κατέβη Ἰσραὴλ εἰς Αἴγυπτον. {ΟΡΘ.} Ἀπὸ δὲ