35

of man's beginning. But let these things be, and let us turn to what follows in the argument; and I shall state in my own words the thought of the opponent 3,1.9 for the sake of brevity. He says that man consists of three parts, spirit and soul and body, as the Apostle also teaches this through his epistle to the Thessalonians, and he adduces this part from the hymn of the three children: "Bless, spirits and souls of the just"; then he also says that one serves the Lord in spirit; and he cites the voice of the gospel, through which we are taught that those who worship God must worship in spirit. Having gone through these things, he adds that there is something besides this, the flesh which wars against the spirit; but this he does not call soulless, so that through this it might be shown that the spirit is a third thing besides the soul and the body.

If, therefore, he says, man is of three parts, and the Lord is also man, then the Lord is certainly of three parts, spirit and soul and body. In order, then, that his mistaken opinion concerning the divine scriptures may become clear, we shall briefly examine each of the things that have been said. And first let us examine the apostolic saying. For Paul, in our view, does not write those things to the Thessalonians dividing man into three parts, praying to the Lord that they be sanctified completely, in body and soul and spirit; but there is a philosophy concerning the choice in this life that is loftier in various ways, not only here, but also in what he says to the Corinthians. For he knows there a carnal man, and again another, a spiritual man, and between the two, the soulish man; calling the one who is subject to passions and material, carnal, and the one not weighed down by the drag of the body but having his mind on high things, he names spiritual, and the one who is precisely neither, and 3,1.210 having communion with both, he calls soulish. And in saying these things, he neither says that the carnal man is deprived of the activity of the mind or the soul, nor does he show the spiritual man to be a stranger to the connection with the body and the soul, nor does he suppose the soulish man to be either without mind or without flesh, but he applies the names to the choices based on what predominates.

For he who judges all things and is judged by no one is both in the flesh and has a soul, and is called spiritual; and he who raged with the passion of the flesh against his father's bed was neither soulless nor separated from mind; and likewise also he who is in the middle of the praiseworthy and the condemned is in both, having mind in himself and being clothed with the nature of the flesh. But, as has been said, with the name being properly applied to the manifest characteristics of a life, some, being devoted to pleasure and hedonistic and eagerly disposed to contentious rivalries, are called carnal; while those who judge all things, themselves offering no handle for judgment to those who wish it on account of the loftiness of their conduct, are called spiritual; and he calls soulish the one who stands between these, who is as far below this one as he is raised above that one. Since, therefore, he wishes that the one being perfected through virtue should be testified to not only in a lofty life, but that even if he does anything of the body, he should look to God, and even if anything of the intermediate, he should not even so be separated from God. (For whether you eat, he says, or drink or do anything, do all things to the glory of God, so as not to fall short of the goal of divine glory even through the occupations of the body.) For this reason, to the Thessalonians, already esteemed for the better in all things, he bestows complete sanctification through his blessing, saying: And may God sanctify you completely, and may your whole body and soul and spirit, 3,1.211 that is, may every bodily and soulish and spiritual pursuit look to sanctification. This is our argument. But if Apollinarius says that through this the mind is blessed in a special way, and again the body and the

35

τοῦ ἀνθρώπου ἀρχῇ. Ἀλλ' ἐάσθω καὶ ταῦτα, πρὸς δὲ τὰ ἐφεξῆς τοῦ λόγου μετέλθωμεν· λέξω δὲ τῇ ἐμαυτοῦ φωνῇ τὴν τοῦ ἐναντίου 3,1.9 διάνοιαν συντομίας χάριν. ἐκ τριῶν εἶναι τὸν ἄν θρωπόν φησι, πνεύματος καὶ ψυχῆς καὶ σώματος, ὡς καὶ τοῦ ἀποστόλου τοῦτο διὰ τῆς πρὸς Θεσσαλονικεῖς ἐπιστολῆς δογματίζοντος, καὶ ἐπάγει τῆς ὑμνῳδίας τῶν τριῶν παίδων τοῦτο τὸ μέρος τὸ Εὐλογεῖτε, πνεύματα καὶ ψυχαὶ δικαίων· εἶτα καὶ τὸ ἐν πνεύματι φησὶ λατρεύειν τῷ κυρίῳ· καὶ τὴν τοῦ εὐαγγελίου φωνὴν παρατίθεται, δι' ἧς διδασκόμεθα τοὺς προσκυνοῦντας θεῷ ἐν πνεύματι δεῖν προσκυνεῖν. ταῦτα διεξελθὼν προστίθησιν εἶναί τι παρὰ τοῦτο, τὴν σάρκα τὴν ἀντιστρατευομένην τῷ πνεύματι· ταύτην δὲ οὐκ ἄψυχον λέγει, ὡς διὰ τούτου δείκνυσθαι τρίτον εἶναι τὸ πνεῦμα παρὰ τὴν ψυχὴν καὶ τὸ σῶμα.

Εἰ οὖν ἐκ τριῶν, φησίν, ὁ ἄνθρωπος, ἄνθρωπος δὲ καὶ ὁ κύριος, ἐκ τριῶν πάντως ἐστὶ καὶ ὁ κύριος, πνεύματος καὶ ψυχῆς καὶ σώματος. ἵνα τοίνυν τὸ διη μαρτημένον αὐτοῦ τῆς περὶ τῶν θείων γραφῶν ὑπολήψεως γένηται δῆλον, ἐν ὀλίγῳ τὰ καθ' ἕκαστον τῶν εἰρημένων διαληψόμεθα. καὶ πρῶτόν γε τὸ ἀποστολικὸν ἐξετάσωμεν. οὐ γὰρ τὸν ἄνθρωπον τρισὶ τμήμασι καταμερίζων ὁ Παῦλος κατά γε τὸν ἡμέτερον λόγον τοῖς Θεσσαλονικεῦσιν ἐκεῖνα γράφει, ὁλοτελῶς αὐτοὺς ἁγιασθῆναι εὐχόμενος τῷ κυρίῳ, ἐν σώματι καὶ ψυχῇ καὶ πνεύματι· ἀλλά τίς ἐστι φιλοσοφία περὶ τῆς κατὰ τοῦτον τὸν βίον προαιρέσεως διαφόρως ὑψηλοτέρα, οὐκ ἐνταῦθα μόνον, ἀλλὰ καὶ ἐν οἷς πρὸς τοὺς Κορινθίους ποιεῖται τὸν λόγον. οἶδε γὰρ ἐκεῖ τινα σάρκινον ἄνθρωπον καὶ πνευματικὸν πάλιν ἕτερον καὶ διὰ μέσου τῶν δύο τὸν ψυχικόν· τὸν μὲν ἐμπαθῆ καὶ ὑλώδη σάρκινον προσαγορεύων, τὸν δὲ μὴ βαρούμενον τῷ ἐφολκίῳ τοῦ σώματος ἀλλ' ἐν τοῖς ὑψηλοῖς τὴν διάνοιαν ἔχοντα πνευ ματικὸν ὀνομάζων, τὸν δὲ μηθέτερον ἀκριβῶς ὄντα καὶ 3,1.210 πρὸς ἑκάτερον ἔχοντα τὴν κοινωνίαν ψυχικὸν ἀποκαλῶν. ταῦτα δὲ λέγων οὔτε τὸν σάρκινον τῆς κατὰ τὸν νοῦν ἢ τὴν ψυχὴν ἐνεργείας ἐστερῆσθαι λέγει οὔτε τὸν πνευματικὸν τῆς πρὸς τὸ σῶμα καὶ τὴν ψυχὴν συμπλοκῆς ἀλλότριον δείκνυσιν οὐδὲ τὸν ψυχικὸν ἢ ἄνουν ἢ ἄσαρκον ὑποτίθεται, ἀλλ' ἐκ τοῦ πλεονάζοντος τὰς ἐπωνυμίας ταῖς προαιρέσεσι τίθεται.

Ὅ τε γὰρ ἀνακρίνων τὰ πάντα καὶ ὑπ' οὐδενὸς ἀνακρινόμενος καὶ ἔνσαρκός ἐστι καὶ ἔμψυχος καὶ πνευματικὸς ὀνομάζεται· καὶ ὁ κατὰ τῆς εὐνῆς τῆς πατρῴας τῷ τῆς σαρκὸς πάθει λυσσήσας οὔτε ἄψυχος ἦν οὔτε διανοίας κεχώριστο· ὡσαύ τως δὲ καὶ ὁ μέσως ἔχων τοῦ τε ἐπαινετοῦ καὶ τοῦ κατε γνωσμένου ἐν ἑκατέροις ἐστὶ καὶ νοῦν ἔχων ἐν ἑαυτῷ καὶ τὴν φύσιν τῆς σαρκὸς περικείμενος. ἀλλά, καθὼς εἴρηται, πρὸς τὰ φαινόμενα τοῦ βίου γνωρίσματα τῆς προσηγορίας κυρίως ἐφαρμοζούσης οἱ μὲν ἀπολαυστικοί τε καὶ φιλήδονοι καὶ πρὸς τὰς ἐριστικὰς φιλονεικίας ἐκθύμως ἔχοντες σάρκινοι λέγονται· οἱ δὲ τὰ πάντα μὲν ἀνακρίνοντες, αὐτοὶ μηδεμίαν παρέχοντες τοῖς βουλομένοις ἀνακρίσεως λαβὴν διὰ τὸ ὑψηλὸν τῆς πολιτείας πνευματικοὶ ὀνομάζονται· ψυχικὸν δὲ τὸν μεταξὺ τούτων ἑστῶτά φησιν, ὃς τοσοῦτον ὑποβέβηκε τοῦτον, ὅσον ἐκείνου ὑπερανέστηκεν. ἐπειδὴ τοίνυν βούλεται τὸν δι' ἀρετῆς τελειούμενον μὴ μόνον ἐν τῷ ὑψηλῷ μαρτυρεῖ σθαι βίῳ, ἀλλὰ κἄν τι τῶν σωματικῶν ἐνεργῇ πρὸς θεὸν βλέπειν, κἄν τι τῶν μέσων, μηδὲ οὕτως τοῦ θεοῦ ἀπολεί πεσθαι. (Εἴτε γὰρ ἐσθίετε, φησίν, εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε, ὡς καὶ <διὰ> τῶν σωματικῶν ἀσχολημάτων τοῦ σκοποῦ τῆς θείας δόξης μὴ ἀποπίπτειν.) διὰ τοῦτο τοῖς Θεσσαλονικεῦσιν ἤδη διὰ πάντων πρὸς τὸ κρεῖττον ὑπειλημμένοις ὁλοτελῆ τὸν ἁγιασμὸν διὰ τῆς εὐλο γίας χαρίζεται εἰπών· Ὁ δὲ θεὸς ἁγιάσει ὑμᾶς ὁλοτελεῖς καὶ ὁλόκληρον ὑμῶν τὸ σῶμα καὶ ἡ ψυχὴ καὶ τὸ πνεῦμα, 3,1.211 τουτέστι πᾶν τὸ σωματικὸν καὶ ψυχικὸν καὶ πνευματικὸν ἐπιτήδευμα, πρὸς ἁγιασμὸν βλέποι. οὗτος ὁ ἡμέτερος λόγος. εἰ δέ φησιν ὁ Ἀπολινάριος διὰ τούτου ἰδίως τὸν νοῦν εὐλο γεῖσθαι καὶ τὸ σῶμα πάλιν καὶ τὴν