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of substance, a statue full of all virtue, a statue, a dwelling place of the divine Word, and a holy temple of a holy God. 14.4 The Word who dwelt within this was present with and was known to mortals through that which was akin to them, yet he was not subject to like passions, nor was he bound to the body in the manner of a human soul, nor did he become worse than himself and change from his own divinity. For just as the rays of the sun's light would suffer nothing, though they fill all things and touch dead and unclean bodies, so much more the incorporeal power of the Word of God would neither suffer anything in its substance nor be harmed nor ever become worse than itself, by touching a body in an incorporeal manner. Thus indeed the common Savior of all presented himself as beneficent and saving to all through the human instrument which he had put forward, just as some musician shows his skill through a lyre. 14.5 Greek myth indeed relates that Orpheus charmed all kinds of beasts with his song and tamed the passions of the wild ones, on an instrument of strings struck with a plectrum, and this is sung by a chorus of Greeks, and a lifeless lyre is believed to tame the wild beasts and even to move the oak trees, yielding to the music. Therefore the all-wise and all-harmonious Word of God, offering all kinds of therapies to the souls of men subjected to manifold evils, taking into his hands a musical instrument, man, the product of his own wisdom, through this he struck up songs and incantations for rational, not irrational, beasts, healing every kind of untamed and savage, bestial passion of the souls of both Greeks and barbarians with the medicines of his divine teaching, and to sick souls who seek the divine in creation and in bodies, like the best of physicians with a kindred and suitable remedy, he presented God in man. 14.6 And then, caring for bodies no less than for souls, with the eyes of the flesh .. to see certain strange wonders and divine portents and powers, and again to the ears of the flesh he sounded forth his teachings through a tongue of flesh, and he accomplished everything through the man whom he had assumed, for those who were able to perceive such divinity in no other way than only in this one. 14.7 And these things he ministered according to the Father's counsels, himself remaining again immaterial, such as he was with the Father even before this, not having changed his substance at all, nor his own nature having been destroyed, nor indeed fettered by the bonds of the flesh, nor spending his time here where his human vessel was, while prevented from being in other parts of the universe. 14.8 But even at that time, when he lived among men, he filled all things, and was with the Father, and was indeed in him, and he cared for all things at once even then, both in heaven and on earth, in no way being excluded, like us, from presence everywhere, nor hindered in his usual way from doing divine things, but rather delivering what was from himself to the man, while not receiving in return what was from the mortal, and supplying divine power to the mortal, but not drawing in return a share from the mortal. 14.9 Therefore he was not polluted when the body was born, nor did the impassible One suffer in his substance when the mortal was again parted from him; since it is not likely that the player suffers if the lyre happens to be broken or its strings snapped, nor indeed when the body of some wise man is punished, would we reasonably say that the wisdom in the wise man or the soul in the body is broken or burned. 14.10 For this reason it is much more reasonable to say that the power of the Word suffered no harm from the passions of the body, because not even our example of light allowed that the sun's rays, sent forth from heaven upon earth and touching mud and filth and every defilement, are stained; for one might say without hindrance that these things are illuminated by the rays of light, but that the light is no longer made muddy nor the sun polluted by

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οὐσίας, ἄγαλμα πάσης ἀρετῆς ἔμπλεων, ἄγαλμα θείου λόγου οἰκητήριον νεώς τε ἅγιος ἁγίου θεοῦ. 14.4 οὗ δὴ ὁ ἔνοικος λόγος θνητοῖς μὲν διὰ τοῦ συγγενοῦς συνῆν τε καὶ ἐγνωρίζετο, οὐ μὴν ὑπέπιπτε ταῖς ὁμοιοπαθείαις, οὐδ' ἀνθρώπου ψυχῆς τρόπον τῷ σώματι κατεδεσμεῖτο, οὐδέ γε χείρων αὐτὸς αὐτοῦ γενόμενος τῆς οἰκείας θεότητος μετεβάλλετο. ὡς γὰρ οὐδ' ἡλίου φωτὸς πάθοιεν ἄν τι ἀκτῖνες, τὰ πάντα πληροῦσαι καὶ σωμάτων νεκρῶν καὶ οὐ καθαρῶν ἐφαπτόμεναι, ταύτῃ πολὺ πλέον ἡ ἀσώματος τοῦ θεοῦ λόγου δύναμις οὔτ' ἂν πάθοι τι τὴν οὐσίαν οὔτ' ἂν βλαβείη οὐδ' ἂν χείρων ποτὲ ἑαυτῆς γένοιτο, σώματος ἀσωμάτως ἐπαφωμένη. οὕτω δῆτα ὁ κοινὸς ἁπάντων σωτὴρ εὐεργετικὸν ἑαυτὸν τοῖς πᾶσι καὶ σωτήριον παρέσχε δι' ὀργάνου οὗ προβέβλητο ἀνθρωπίνου, οἷά τις μουσικὸς ἀνὴρ διὰ τῆς λύρας τὴν σοφίαν δεικνύμενος. 14.5 Ὀρφέα μὲν δὴ μῦθος Ἑλληνικὸς παντοῖα γένη θηρίων θέλγειν τῇ ᾠδῇ ἐξημεροῦν τε τῶν ἀγρίων τοὺς θυμούς, ἐν ὀργάνῳ πλήκτρῳ κρουομένων χορδῶν, παραδίδωσιν, καὶ τοῦθ' Ἑλλήνων ᾄδεται χορῷ, καὶ πιστεύεται ἄψυχος λύρα τιθασεύειν τοὺς θῆρας καὶ δὴ καὶ τὰ δένδρα τὰς φηγοὺς μεταβάλλειν μουσικῇ εἴκοντα. τοιγαροῦν ὁ πάνσοφος καὶ παναρμόνιος τοῦ θεοῦ λόγος ψυχαῖς ἀνθρώπων πολυτρόποις κακίαις ὑποβεβλημέναις παντοίας θεραπείας προβαλλόμενος, μουσικὸν ὄργανον χερσὶ λαβών, αὐτοῦ ποίημα σοφίας, τὸν ἄνθρωπον, ᾠδὰς καὶ ἐπῳδὰς διὰ τούτου λογικοῖς ἀλλ' οὐκ ἀλόγοις θηρσὶν ἀνεκρούετο, πάντα τρόπον ἀνήμερον Ἑλλήνων τε καὶ βαρβάρων πάθη τε ἄγρια καὶ θηριώδη ψυχῶν τοῖς τῆς ἐνθέου διδασκαλίας φαρμάκοις ἐξιώμενος, καὶ νοσούσαις γε ψυχαῖς ταῖς τὸ θεῖον ἐν γενέσει καὶ σώμασιν ἀναζητούσαις οἷά τις ἰατρῶν ἄριστος συγγενεῖ καὶ καταλλήλῳ βοηθήματι θεὸν ἐν ἀνθρώπῳ παρίστη. 14.6 κἄπειτα σωμάτων οὐχ ἧττον ἢ ψυχῶν ἐπιμελόμενος, σαρκὸς μὲν ὀφθαλμοῖς .. ὁρᾶν θαύματά τινα παράδοξα καὶ θεϊκὰς τερατείας τε καὶ δυνάμεις, ἀκοαῖς δὲ πάλιν σαρκὸς τὰς διὰ γλώττης καὶ σαρκὸς ὑπήχει διδασκαλίας, πάντα δ' ἐπετέλει δι' οὗ ἀνείληφεν ἀνθρώπου τοῖς οὐκ ἄλλως ἢ μόνως οὕτως τῆς τοιαύτης θεότητος συναισθέσθαι δυναμένοις. 14.7 καὶ ταῦτα ταῖς πατρικαῖς βουλαῖς διηκονεῖτο, μένων πάλιν αὐτὸς ἄυλος, οἷος καὶ πρὸ τούτου παρὰ τῷ πατρὶ ἦν, οὔτι μεταβαλὼν τὴν οὐσίαν, οὐδ' ἀφανισθείσης τῆς αὐτοῦ φύσεως, οὐδέ γε τοῖς τῆς σαρκὸς δεσμοῖς πεδηθείς, οὐδ' ὧδε μὲν ἔνθα ἦν αὐτῷ τὸ ἀνθρώπειον σκεῦος τὰς διατριβὰς ποιούμενος, ἐν ἑτέροις δὲ εἶναι τοῦ παντὸς κεκωλυμένος. 14.8 ἀλλὰ γὰρ καὶ ἐν τῷ τότε, καθ' ὃ ἐν ἀνθρώποις ἐπολιτεύετο, τὰ πάντα ἐπλήρου, καὶ τῷ πατρὶ συνῆν, καὶ ἐν αὐτῷ γε ἦν, καὶ τῶν πάντων ἀθρόως καὶ ἐν τῷ τότε τῶν τε κατ' οὐρανὸν καὶ ἐπὶ γῆς ἐπεμέλετο, οὐδαμῶς τῆς πανταχόσε παρουσίας ὁμοίως ἡμῖν ἀποκλειόμενος οὐδὲ τὰ θεῖα πράττειν συνήθως παραποδιζόμενος, ἀλλὰ τὰ μὲν ἐξ αὐτοῦ παραδιδοὺς τῷ ἀνθρώπῳ τὰ δ' ἐκ τοῦ θνητοῦ μὴ ἀντιλαμβάνων, καὶ τῆς μὲν ἐνθέου δυνάμεως τῷ θνητῷ χορηγῶν τῆς δ' ἐκ τοῦ θνητοῦ μετουσίας μὴ ἀντεπαρυόμενος. 14.9 οὔκουν ἐμολύνετο τικτομένου τοῦ σώματος, οὐδὲ τὴν οὐσίαν ἔπασχεν ὁ ἀπαθὴς τοῦ θνητοῦ πάλιν αὐτῷ διαιρουμένου· ἐπεὶ μηδὲ τῆς λύρας εἰ οὕτω τύχοι κοπτομένης ἢ τῶν χορδῶν διασπωμένων πάσχειν εἰκὸς τὸν ἀνακρουόμενον, οὐδέ γε σοφοῦ τινος ἀνδρὸς τιμωρουμένου σώματος τὴν ἐν τῷ σοφῷ σοφίαν ἢ τὴν ἐν τῷ σώματι ψυχὴν κόπτεσθαι ἢ κάεσθαι φαίημεν ἂν εἰκότως. 14.10 ταύτῃ τοι πολὺ πλέον οὐδὲ τὴν τοῦ λόγου δύναμιν βλάβος τι ἐκ τῶν τοῦ σώματος παθῶν ἀποφέρεσθαι φάναι εὔλογον, ὅτι μηδὲ τὸ τοῦ φωτὸς ἡμῖν ὑπόδειγμα χραίνεσθαι τὰς ἡλιακὰς ἀκτῖνας ἐπὶ γῆς οὐρανόθεν ἐκπεμπομένας πηλοῦ τε καὶ βορβόρου καὶ μιασμοῦ παντὸς ἐφαπτομένας συνεχώρει· φωτίζεσθαι μὲν γὰρ καὶ ταῦτα ἐκ τῶν τοῦ φωτὸς αὐγῶν οὐδὲν ἂν κωλύοι λέγειν, τὸ δέ γε μὴν φῶς οὐκέτι πηλοῦσθαι οὐδὲ τὸν ἥλιον μολύνεσθαι ἐκ