30

himself of the mingling, so that with the first-fruits he might sanctify the whole lump. For this reason also the angel, announcing to Joseph the destruction of the Lord's enemies, says that They are dead who sought the child's soul; and the Lord says to the Jews that You seek to kill me, a man who has told you the truth. But a man is not called the body of a man, 177 but that which is composed of both. And again he says to them that Are you angry with me, because I made a whole man well on the Sabbath? And he revealed the meaning of "the whole" in the other gospels, saying to the one let down through the bed in the midst, Your sins are forgiven, which is the healing of the soul, and that Arise and walk, which pertains to the flesh; but in that according to John, after giving health to the body and freeing the soul from its own disease, in what he says that You have become well, sin no more; from this *** the one healed through both, 178 I mean in both soul and body. For thus says Paul also; That he might create the two in himself into one new man; and so at the time of the passion he foretells the voluntary departure of his own soul from his own body saying No one takes my soul from me, but I lay it down of myself; I have power to lay down my soul, and I have power to take it again. But also the prophet David, according to the interpretation of the great Peter, foreseeing of him said Because you will not abandon my soul to Hades, nor will you allow your Holy One to see corruption, the apostle Peter thus having interpreted the saying, that neither was his soul abandoned to Hades nor did his 179 flesh see corruption. For the divinity both before the flesh and in the flesh and after the passion is always the same, being what it was by nature always and remaining forever, but in the passion of the human nature it fulfilled the dispensation for us, separating for a time the soul from the body, but not being separated from either, with which it was once mingled, and again joining together what was separated, so as to give a sequence and a beginning to all human nature of the resurrection from the dead, so that all that is corruptible might put on incorruption and what is mortal, immortality, our first-fruits through the mingling with God having been transformed into the divine nature; as Peter said that God has made him both Lord and Christ, this Jesus whom you crucified; and it is possible to take many things of such a dogma from the holy gospels in support, how the Lord in the man according to Christ, reconciling the world to himself, distributed to both the soul and the body the benefit coming from him to men, willing indeed through the soul, but touching through the body. But it would be superfluous, by going through everything, to introduce a crowd to the discourse. 180 But adding this yet to what has been said, I will move on to what 180 follows; Destroy this temple, and in three days I will raise it up. Just as we through soul and body become a temple of the one dwelling in us and walking about in us, so also the Lord calls the composite of both a temple, whose destruction signifies the separation of the soul from the body. But if they bring forward the voice of the gospel that The Word became flesh, as if, because the soul was not also mentioned, it is constructed that the flesh was assumed soulless, let them learn that it is customary for holy scripture by the 181 part to include the whole. For the one who said that To you all flesh will come, does not say that the flesh separated from souls will stand before the judge; and having heard from the history that Jacob went down to Egypt in seventy-five souls, we understood the flesh also with the souls. So therefore the Word having become flesh assumed with the flesh the whole human nature, whence also to hunger and to thirst and to be timid and to be afraid and to desire and to sleep and to be troubled and to weep and all such things had a place to happen in him. For neither the divinity according to the

30

ἑαυτὸν ἀνακράσεως, ἵνα τῇ ἀπαρχῇ ὅλον συναγιάσῃ τὸ φύραμα. οὗ χάριν καὶ ὁ ἄγγελος μηνύων τῷ Ἰωσὴφ τὴν τῶν ἐχθρῶν τοῦ κυρίου ἀπώλειάν φησιν ὅτι Τεθνήκασιν οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου· καὶ ὁ κύριος πρὸς τοὺς Ἰουδαίους λέγει ὅτι Ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα. ἄνθρωπος δὲ τὸ τοῦ ἀνθρώπου σῶμα οὐ 177 λέγεται, ἀλλὰ τὸ ἐξ ἀμφοτέρων συγκείμενον. καὶ πάλιν φησὶ πρὸς αὐτοὺς ὅτι Ἐμοὶ χολᾶτε, ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ; ἐφανέρωσε δὲ τὸ τοῦ ὅλου νόημα ἐν μὲν τοῖς ἄλλοις εὐαγγελίοις, πρὸς τὸν διὰ τῆς κλίνης ἐν τῷ μέσῳ κεχαλασμένον εἰπὼν Ἀφέωνταί σοι αἱ ἁμαρτίαι, ὅπερ ψυχῆς ἐστιν ἴασις, καὶ ὅτι Ἔγειραι καὶ περιπάτει, ὅπερ εἰς τὴν σάρκα βλέπει· ἐν δὲ τῷ κατὰ Ἰωάννην μετὰ τὸ δοῦναι τὴν ὑγίειαν τῷ σώματι καὶ τὴν ψυχὴν ἐλευθερώσας τῆς ἰδίας νόσου, ἐν οἷς φησιν ὅτι Ὑγιὴς γέγονας, μηκέτι ἁμάρτανε· ἐντεῦθεν *** ὁ δι' ἀμφοτέρων τεθεραπευμένος, 178 ἐν ψυχῇ τε λέγω καὶ σώματι. οὕτω γάρ φησι καὶ Παῦλος· Ἵνα τοὺς δύο κτίσῃ ἐν ἑαυτῷ εἰς ἕνα καινὸν ἄνθρωπον· καὶ οὕτως ἐν τῷ καιρῷ τοῦ πάθους προλέγει τὸ ἑκουσίως ἀποστῆναι τὴν ἑαυτοῦ ψυχὴν ἀπὸ τοῦ ἰδίου σώματος λέγων Οὐδεὶς αἴρει τὴν ψυχήν μου ἀπ' ἐμοῦ, ἀλλ' ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ· ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν. ἀλλὰ καὶ ὁ προ φήτης ∆αβὶδ κατὰ τὴν ἑρμηνείαν τοῦ μεγάλου Πέτρου εἰς αὐτὸν προορώμενος εἶπεν Ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν, οὕτω τοῦ ἀποστόλου Πέτρου τὸ ῥητὸν ἑρμηνεύσαντος, ὅτι οὔτε ἡ ψυχὴ αὐτοῦ ἐγκατελείφθη εἰς τὸν ᾅδην οὔτε ἡ 179 σὰρξ αὐτοῦ εἶδε διαφθοράν. ἡ γὰρ θεότης καὶ πρὸ τῆς σαρκὸς καὶ ἐν τῇ σαρκὶ καὶ μετὰ τὸ πάθος ἀεὶ ὡσαύτως ἔχει, ὃ ἦν τῇ φύσει πάντοτε οὖσα καὶ εἰς ἀεὶ διαμένουσα, ἐν δὲ τῷ πάθει τῆς ἀνθρωπίνης φύσεως τὴν ὑπὲρ ἡμῶν οἰκονομίαν ἐπλήρωσε, διαζεύξασα πρὸς καιρὸν τὴν ψυχὴν ἐκ τοῦ σώματος, χωρισθεῖσα δὲ οὐδὲ τοῦ ἑτέρου, ᾧ ἅπαξ συνανεκράθη, καὶ πάλιν τὰ διεστῶτα συνάψασα, ὥστε ἀκο λουθίαν καὶ ἀρχὴν δοῦναι πάσῃ τῇ ἀνθρωπίνῃ φύσει τῆς ἐκ νεκρῶν ἀναστάσεως, ἵνα τὸ φθαρτὸν ἅπαν ἐνδύσηται ἀφθαρσίαν καὶ τὸ θνητὸν τὴν ἀθανασίαν, τῆς ἀπαρχῆς ἡμῶν διὰ τῆς πρὸς τὸν θεὸν ἀνακράσεως εἰς θείαν φύσιν μεταποιηθείσης· καθὼς εἶπεν ὁ Πέτρος ὅτι Κύριον αὐτὸν καὶ Χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε· καὶ πολλὰ τοῦ τοιούτου δόγματος ἐκ τῶν ἁγίων εὐαγγελίων ἔστιν εἰς συμμαχίαν λαβεῖν, πῶς ὁ κύ ριος τῷ κατὰ Χριστὸν ἀνθρωπίνῳ τὸν κόσμον ἑαυτῷ καταλ λάσσων ἐπεμέρισε τῇ ψυχῇ τε καὶ τῷ σώματι τὴν παρ' αὐτοῦ γινομένην τοῖς ἀνθρώποις εὐεργεσίαν, θέλων μὲν διὰ τῆς ψυχῆς, ἐφαπτόμενος δὲ διὰ τοῦ σώματος. ἀλλὰ πε ριττὸν ἂν εἴη πάντα διεξιόντα ὄχλον ἐπεισάγειν τῷ λόγῳ. 180 Ἐκεῖνο δὲ τοῖς εἰρημένοις ἔτι προσθεὶς πρὸς τὰ 180 ἐφεξῆς μεταβήσομαι· Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. ὥσπερ ἡμεῖς διὰ ψυχῆς καὶ σώ ματος ναὸς γινόμεθα τοῦ ἐνοικοῦντος ἐν ἡμῖν καὶ ἐμπερι πατοῦντος, οὕτως καὶ ὁ κύριος ναὸν ὀνομάζει τὸ συναμφό τερον, οὗ ἡ λύσις τὴν τῆς ψυχῆς ἐκ τοῦ σώματος σημαίνει διάλυσιν. εἰ δὲ προφέρουσι τὴν τοῦ εὐαγγελίου φωνὴν ὅτι Ὁ λόγος σὰρξ ἐγένετο, ὡς διὰ τοῦ μὴ συμμνημονευθῆναι καὶ τὴν ψυχὴν κατασκευάζεσθαι τὸ ἄψυχον ἀνειλῆφθαι τὴν σάρκα, μαθέτωσαν ὅτι σύνηθές ἐστι τῇ ἁγίᾳ γραφῇ τῷ 181 μέρει συμπεριλαμβάνειν τὸ ὅλον. ὁ γὰρ εἰπὼν ὅτι Πρὸς σὲ πᾶσα σὰρξ ἥξει, οὐ κεχωρισμένην τῶν ψυχῶν τὴν σάρκα λέγει τῷ κριτῇ παραστήσεσθαι· καὶ τὸν Ἰακὼβ ἐν ἑβδο μήκοντα πέντε ψυχαῖς ἐπὶ τὴν Αἴγυπτον καταβάντα παρὰ τῆς ἱστορίας ἀκούσαντες καὶ τὴν σάρκα μετὰ τῶν ψυχῶν ἐνοήσαμεν. οὕτως οὖν καὶ ὁ λόγος σὰρξ γενόμενος ὅλην μετὰ τῆς σαρκὸς τὴν ἀνθρωπίνην συνανέλαβε φύσιν, ὅθεν καὶ τὸ πεινῆν καὶ τὸ διψῆν καὶ τὸ δειλιᾶν καὶ τὸ φοβεῖ σθαι καὶ τὸ ἐπιθυμεῖν καὶ τὸ καθεύδειν καὶ τὸ ταράττε σθαι καὶ τὸ δακρύειν καὶ πάντα τὰ τοιαῦτα γίνεσθαι ἐν αὐτῷ χώραν ἔσχεν. οὔτε γὰρ ἡ θεότης κατὰ τὴν