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of ages? But it also seems to me that the one who loves learning and has a good memory has forgotten that Paul says all these things about himself, proclaiming among men the preaching of the gospel according to the command of God. What, therefore, the apostle relates concerning himself, Eunomius is not ashamed to attribute to the Lord of the prophets and apostles, in order to make the Lord of equal honor with Paul, his own servant. And why must I, by refuting each point, introduce a multitude of words to the discourse? In which the one who reads his writings more simply will think that he is saying things agreed upon by Scripture, but the one who is able to unfold each point with scrutiny will show that they are in no way separated from heretical villainy. For both the churchman and the heretic say that "The Father judges no one, but has given all judgment to the Son," but each does not understand what is said in the same way; for through the same words the churchman understands authority over all things, while this man constructs what is inferior and subordinate.

172 But it is necessary to add this to what has been said, which they make a sort of foundation of their impiety in their discourse concerning the economy, defining that not the whole man was saved by him, but the half of man, I mean the body. But their purpose in such villainy concerning the dogma is to show that the more humble expressions, which the Lord utters from his humanity, seem to have come from the Godhead itself, so that through these they might prove their blasphemy to be stronger, being confirmed by the Lord's own confession. For this reason he says that the man who came in the last of the days did not take on the man 173 of soul and body. But I, having searched all the divinely inspired and holy Scripture, do not see this statement written, that he who made all things took upon himself only the flesh without the soul at the time of the economy according to man. Therefore, looking necessarily to the purpose of our salvation and to the dogmas of the fathers and to the divinely inspired words, I will try to refute the impiety being constructed in this part. The Lord came to seek and to save that which was lost, and what was lost was not the body, but the whole man composed of soul and body, and if it is necessary to speak the truer 174 word, the soul was lost before the body. For disobedience is a sin of choice, not of the body, and choice is proper to the soul, from which the whole misfortune of our nature had its beginning, as the unfailing threat of God testifies to these words, that on whatever day they touch what is forbidden, death will without delay be joined to the eating.

Since the human composite is twofold, death works appropriately in each part, as the twofold life brings about the privation in the one who is dying. For death of the body is the quenching of the senses and the dissolution into kindred elements; "But the soul," it says, "that sins, it shall die." And sin is alienation 175 from God, who is the true and only life. Therefore, the first-formed man lived for many hundreds of years after the disobedience, but God did not lie when he said, "In whatever day you eat, you will die by death." For through his being alienated from the true life, the sentence of death was confirmed against him that very day. But after this, in later times, bodily death also followed for Adam. He, therefore, who came for this reason, to seek and to save that which was lost, which in the parable the shepherd calls a sheep, both finds what was lost and takes up on his own shoulders the whole sheep, not only the skin of the sheep, so that he might make the man of God complete, having been mixed with the Godhead through both soul and body. And so he left nothing of our nature, which he did not assume, who was tempted in 176 all things in like manner, without sin. But the soul is not sin, but it became receptive of sin through lack of will; which for this reason he sanctifies through the ... to

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αἰώνων; ἀλλὰ καὶ ἐπιλελῆσθαί μοι δοκεῖ ὁ φιλομαθής τε καὶ μνήμων, ὅτι πάντα ταῦτα περὶ ἑαυτοῦ ὁ Παῦλός φησι, διαγγέλλων ἐν τοῖς ἀνθρώποις τοῦ εὐαγγελίου τὸ κήρυγμα κατ' ἐπιταγὴν τοῦ θεοῦ. ἃ τοίνυν περὶ ἑαυτοῦ διεξέρχεται ὁ ἀπόστολος, ταῦτα ὁ Εὐνόμιος τῷ δεσπότῃ τῶν προφητῶν τε καὶ ἀποστόλων ἀνατιθεὶς οὐκ αἰσχύνεται, ἵνα ὁμότιμον καταστήσῃ τῷ Παύλῳ, τῷ ἰδίῳ δούλῳ, τὸν κύριον. καὶ τί με χρὴ τὰ καθ' ἕκαστον διελέγχοντα πλῆθος ἐπεισάγειν τῷ λόγῳ; ἐν οἷς ὁ μὲν ἁπλούστερον ἐντυγχάνων τοῖς παρ' αὐτοῦ γεγραμμένοις οἰήσεται τὰ συγκεχωρημένα παρὰ τῆς γραφῆς αὐτὸν λέγειν, ὁ δὲ ἐξεταστικῶς ἕκαστον ἀναπτύσ σειν δυνάμενος ἀποδείξει μηδὲν τῆς αἱρετικῆς κακουργίας κεχωρισμένα. λέγει γὰρ καὶ ὁ ἐκκλησιαστικὸς καὶ ὁ αἱρε τικός, ὅτι Ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ υἱῷ, νοεῖ δὲ οὐχ ὁμοίως τὸ εἰρημένον ἑκάτερος· διὰ γὰρ τῶν αὐτῶν ῥημάτων ὁ μὲν ἐκκλησιαστικὸς τὴν ἐπὶ πάντων ἐξουσίαν νοεῖ, οὗτος δὲ κατασκευάζει τὸ ὑπο δεές τε καὶ ὑποχείριον.

172 Ἀλλ' ἐκεῖνο χρὴ προσθεῖναι τοῖς εἰρημένοις, ὅπερ κρηπῖδά τινα ποιοῦνται τῆς ἀσεβείας ἐν τῷ περὶ τῆς οἰκο νομίας λόγῳ, οὐχ ὅλον ἄνθρωπον παρ' αὐτοῦ σεσῶσθαι διοριζόμενοι, ἀλλὰ τὸ τοῦ ἀνθρώπου ἡμίτομον, τὸ σῶμα λέγω. ὁ δὲ σκοπός ἐστιν αὐτοῖς τῆς τοιαύτης περὶ τὸ δόγμα κακουργίας τὸ δεῖξαι τὰς ταπεινοτέρας φωνάς, ἃς ἐκ τοῦ ἀνθρωπίνου ποιεῖται ὁ κύριος, παρ' αὐτῆς τῆς θεό τητος γεγενῆσθαι δοκεῖν, ἵνα διὰ τούτων ἰσχυροτέραν ἀπο δείξωσι τὴν βλασφημίαν, δι' αὐτῆς τῆς τοῦ κυρίου ὁμο λογίας κρατυνομένην. τούτου χάριν φησὶ τὸν ἐπ' ἐσχά των τῶν ἡμερῶν γενόμενον ἄνθρωπον, οὐκ ἀναλαβόντα τὸν ἐκ ψυχῆς καὶ σώματος ἄν 173 θρωπον. ἐγὼ δὲ πᾶσαν διερευνησάμενος τὴν θεόπνευ στόν τε καὶ ἁγίαν γραφὴν οὐχ ὁρῶ ταύτην τὴν φωνὴν ἐγγεγραμμένην, ὅτι μόνην τὴν σάρκα δίχα τῆς ψυχῆς ἐν τῷ καιρῷ τῆς κατὰ ἄνθρωπον οἰκονομίας ὁ τὰ πάντα ποιήσας εἰς ἑαυτὸν ἀνεδέξατο. ἀναγκαίως οὖν πρός τε τὸν σκοπὸν τῆς σωτηρίας ἡμῶν βλέπων καὶ πρὸς τὰ δόγματα τῶν πατέρων καὶ πρὸς τὰς θεοπνεύστους φωνὰς τὴν ἐν τῷ μέρει τούτῳ κατασκευαζομένην ἀσέβειαν διελέγξαι πειρά σομαι. ἦλθεν ὁ κύριος ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός, ἀπώλετο δὲ οὐ σῶμα, ἀλλ' ὅλος ὁ ἄνθρωπος ἀπὸ ψυχῆς καὶ σώματος συγκεκραμένος, καὶ εἰ χρὴ τὸν ἀληθέστερον 174 εἰπεῖν λόγον, τοῦ σώματος ἡ ψυχὴ προαπώλετο. ἡ γὰρ παρακοὴ προαιρέσεως, οὐ σώματος ἁμαρτία ἐστίν, ἴδιον δὲ ψυχῆς ἡ προαίρεσις, ἀφ' ἧς πᾶσα ἡ τῆς φύσεως συμφορὰ τὴν ἀρχὴν ἔσχεν, ὡς μαρτυρεῖ τοῖς λόγοις ἡ ἀψευδὴς τοῦ θεοῦ ἀπειλή, ὅτι ἐν ᾗ ἂν ἡμέρᾳ τῶν ἀπηγορευμένων ἅψωνται, ἀνυπερθέτως συναφθήσεται τῇ βρώσει ὁ θάνατος.

∆ιπλοῦ δὲ ὄντος τοῦ ἀνθρωπίνου συγκρίματος, καταλλήλως καθ' ἑκάτερον ἐνεργεῖται ὁ θάνατος, τῆς διπλῆς ζωῆς ἐν εργούσης τῷ νεκρουμένῳ τὴν στέρησιν. σώματος μὲν γάρ ἐστι θάνατος ἡ τῶν αἰσθητηρίων σβέσις καὶ ἡ πρὸς τὰ συγγενῆ τῶν στοιχείων διάλυσις· Ψυχὴ δέ, φησίν, ἡ ἁμαρ τάνουσα αὐτὴ ἀποθανεῖται. ἁμαρτία δέ ἐστιν ἡ τοῦ θεοῦ 175 ἀλλοτρίωσις, ὅς ἐστιν ἡ ἀληθινή τε καὶ μόνη ζωή. οὐκ οῦν πολλὰς ἐτῶν ἑκατοντάδας ἐπεβίω μετὰ τὴν παρακοὴν ὁ πρωτόπλαστος, ἀλλ' ὁ θεὸς οὐκ ἐψεύσατο εἰπὼν Ἐν ᾗ ἂν ἡμέρᾳ φάγητε, θανάτῳ ἀποθανεῖσθε. διὰ γὰρ τοῦ ἀλλο τριωθῆναι αὐτὸν τῆς ὄντως ζωῆς αὐθημερὸν ἐκυρώθη κατ' αὐτοῦ ἡ τοῦ θανάτου ἀπόφασις. μετὰ ταῦτα δὲ χρόνοις ὕστερον καὶ ὁ σωματικὸς τῷ Ἀδὰμ ἐπηκολούθησε θάνατος. ὁ τοίνυν διὰ τοῦτο ἐλθών, ἵνα ζητήσῃ καὶ σώσῃ τὸ ἀπο λωλός, ὅπερ ἐν τῇ παραβολῇ ὁ ποιμὴν πρόβατον ὀνομάζει, καὶ εὑρίσκει τὸ ἀπολωλὸς καὶ ἀναλαμβάνει ἐπὶ τῶν ἰδίων ὤμων ὅλον τὸ πρόβατον, οὐ μόνην τὴν τοῦ προβάτου δοράν, ἵνα ἄρτιον ποιήσῃ τὸν τοῦ θεοῦ ἄνθρωπον, διὰ ψυχῆς τε καὶ σώματος ἀνακραθέντα πρὸς τὴν θεότητα. καὶ οὕτως οὐδὲν ἀφῆκε τῆς φύσεως ἡμῶν, ὃ οὐκ ἀνέλαβεν ὁ κατὰ 176 πάντα πεπειραμένος καθ' ὁμοιότητα χωρὶς ἁμαρτίας. ἡ δὲ ψυχὴ ἁμαρτία οὐκ ἔστιν, ἀλλὰ δεκτικὴ ἁμαρτίας ἐξ ἀβου λίας ἐγένετο· ἣν διὰ τοῦτο ἁγιάζει διὰ τῆς πρὸς