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soul to distinguish particularly the power of the blessing upon each of these, how is the whole body preserved, which will in every way and entirely fall apart in death? how is it whole, which through self-control is oppressed and shriveled and through harsher servitude is made unsound?

How could one say that poor Lazarus did not miss the blessing, teeming with such sores and being consumed by his discharge? But, though it is paradoxical to say, in that body wasting away with sores the blessing of Paul was complete; for his whole body was preserved together with his soul through his spiritual way of life, because he was not dragged down by the necessities of the flesh from the higher hope into any of the unseemly thoughts; for the flesh did not provide a distraction to the soul, nor was the mind disturbed by the bodily passions. And the hymn of the three children, which invites the spirits and souls of the just to the fellowship of doxology, does not command the souls to praise separately and the spirits of the souls separately, as Apollinarius thinks. For what particular praise of the soul could there be that is not fulfilled through the mind? For a soul separated from the mind, as has already been said many times, is a beast, without a share in rational and intellectual activity. Why then, as he says, does he separate the mind from our soul? Let it be granted that it is possible for the praise to God to be fulfilled by the spirits, because he says the spirits are the mind. But if he thinks the soul is something other than the mind, how will the mindless praise God? What hymnody from mindlessness will please God? And what need would the soul still have of the mind, 3,1.212 if indeed for the divine doxology it were sufficient, hymning by itself and needing none of the mind's cooperation? But we have not learned these things from those who have expounded to us. But since souls released from bodily bonds are equal to angels, as the Lord says, for this reason the text, by the yoking with the spirits, shows the equality of honor of the souls with the angels; for the angels are spirits according to the prophet who said: Who makes his angels spirits, with whom the three children deem the souls of the just also worthy to sing hymns. But the Savior, saying that one must worship God in spirit, does not indicate the mind by the appellation of spirit, but that one must not have any corporeal notions about the divine. For since the Samaritan woman says to the Lord that one must worship God on the mountain, as in a circumscribed place, which is not outside a corporeal supposition, for this reason the Word says to her who has strayed from the truth that God is spirit, that is, incorporeal, and that those who worship him cannot approach the incorporeal corporeally, but must fulfill the worship in spirit and truth. For he contrasts the corrective words with the twofold ignorances, opposing truth to place, and dividing spirit from corporeal suppositions. For this reason Paul too, following the truth, says he serves the Lord neither in place nor in body, but in spirit. But to say that The flesh is not subject to the law of God, has in itself the refutation of the deceit of their dogma; for to war against and to take captive and not to be subject and all such things are activities of choice. 3,1.213 But if there is no mind, there would be no choice. Therefore, the flesh which Apollinarius says is ensouled and possessed of choice, he also confesses is not separated from the mind. But even if it is called flesh alone, it contains in itself the complete principle of humanity, so that if any of the things that complete the nature is lacking, what is left cannot still be called man. But man, he says, is of three parts. Let this be granted, even if the argument does not necessarily lead us to this assent. But also the Lord, he says, being called man, is also of three parts, of spirit and soul and body. We do not for the moment oppose this either; for all things, as many as complete our nature, and that there is about that man some

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ψυχὴν ἰδιαζόντως διαστεῖλαι τῆς ἐφ' ἑκάστου τούτων εὐλογίας τὴν δύναμιν, πῶς ὁλόκληρον τὸ σῶμα φυλάσσεται τὸ πάντῃ καὶ πάντως ἐν τῷ θανάτῳ διαπεσούμενον; πῶς ὁλόκληρον τὸ δι' ἐγκρα τείας ὑποπιεζόμενόν τε καὶ ῥικνούμενον καὶ διὰ τῆς σκληρο τέρας δουλαγωγίας σαθροποιούμενον;

Πῶς ἄν τις εἴποι τὸν πτωχὸν ἐκεῖνον Λάζαρον μὴ διημαρτηκέναι τῆς εὐλογίας τοῖς τοιούτοις ἕλκεσι βρύοντα καὶ διὰ τῶν ἰχώρων ἐκδαπανώ μενον; ἀλλά, κἂν παράδοξον εἰπεῖν, ἐν ἐκείνῳ τῷ σώματι τῷ διερρυηκότι τοῖς ἕλκεσιν ἐντελὴς ἦν ἡ εὐλογία τοῦ Παύλου· ὁλόκληρον γὰρ αὐτοῦ τὸ σῶμα τῇ ψυχῇ διὰ τῆς πνευματικῆς πολιτείας συνδιεσώθη, ὅτι οὐ κατεσπάσθη ταῖς τῆς σαρκὸς ἀνάγκαις ἀπὸ τῆς ὑψηλοτέρας ἐλπίδος εἴς τι τῶν ἀπρεπῶν νοημάτων· οὐ γὰρ παρέσχεν ἡ σὰρξ τῇ ψυχῇ περισπασμὸν οὐδὲ ἐπεθορυβεῖτο τοῖς πάθεσι τοῖς σωματικοῖς ἡ διάνοια. Ἥ τε τῶν τριῶν ὑμνῳδία παίδων πνεύματα καὶ ψυχὰς δικαίων πρὸς κοινωνίαν τῆς δοξολογίας παραλαμβάνουσα οὐκ ἰδίᾳ τὰς ψυχὰς αἰνεῖν διακελεύεται καὶ ἰδίᾳ τῶν ψυχῶν τὰ πνεύματα, καθὼς ὁ Ἀπολινάριος οἴεται. τίς γὰρ ἂν γένοιτο τῆς ψυχῆς ἰδιάζων αἶνος μὴ διὰ τῆς διανοίας πληρούμενος; ψυχὴ γὰρ διανοίας κεχωρισμένη, καθὼς ἤδη πολλάκις εἴ ρηται, κτῆνός ἐστι τῆς λογικῆς τε καὶ διανοητικῆς ἐνεργείας ἀμέτοχον. τί οὖν ἄρα τὸν νοῦν, καθὼς οὗτός φησιν, ἀποχωρί ζει τῆς ψυχῆς ἡμῶν; δεδόσθω δυνατὸν εἶναι παρὰ τῶν πνευ μάτων πληροῦσθαι τὸν αἶνον τῷ θεῷ, διότι νοῦν εἶναι λέγει τὰ πνεύματα. εἰ δὲ τὴν ψυχὴν ἄλλο τι παρὰ τὸν νοῦν οἴεται, πῶς αἰνέσει τὸν θεὸν ὁ ἀνόητος; τίς ἐξ ἀνοίας ἀρέσει τῷ θεῷ ὑμνῳδία; τίς δ' ἂν ἔτι χρεία γένοιτο τοῦ νοῦ τῇ ψυχῇ, 3,1.212 εἴπερ ἐπὶ τῆς θείας δοξολογίας αὐτάρκης εἴη καθ' ἑαυτὴν ὑμνῳδοῦσα καὶ μηδὲν τῆς τοῦ νοῦ συνεργίας προσδεομένη; ἀλλ' οὐ ταῦτα παρὰ τῶν ἐξηγησαμένων ἡμῖν μεμαθήκαμεν. ἀλλ' ἐπειδὴ ἰσάγγελοί εἰσιν αἱ ψυχαὶ τῶν σωματικῶν λυθεῖσαι δεσμῶν, καθὼς ὁ κύριος λέγει, διὰ τοῦτο τῇ μετὰ τῶν πνευμάτων συζυγίᾳ τὴν πρὸς τοὺς ἀγγέλους τῶν ψυχῶν ὁμοτιμίαν ὁ λόγος ἐνδείκνυται· πνεύματα γὰρ οἱ ἄγγελοι κατὰ τὸν εἰπόντα προφήτην· Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, μεθ' ὧν ὑμνῳδεῖν οἱ τρεῖς παῖδες καὶ τὰς τῶν δικαίων ἀξιοῦσι ψυχάς. ὁ δὲ σωτὴρ λέγων ἐν πνεύματι δεῖν προσκυνεῖν τὸν θεὸν οὐ τὸν νοῦν δηλοῖ τῇ προσηγορίᾳ τοῦ πνεύματος, ἀλλὰ τὸ μὴ δεῖν σωματικάς τινας περὶ τὸ θεῖον τὰς ὑπολήψεις ἔχειν. ἐπειδὴ γὰρ ἡ Σαμαρεῖτίς φησι πρὸς τὸν κύριον ἐν τῷ ὄρει δεῖν προσκυνεῖν τὸν θεὸν ὡς ἐν περιγεγραμ μένῳ τῷ τόπῳ, ὅπερ οὐκ ἔξω τῆς σωματικῆς ὑπονοίας ἐστί, διὰ τοῦτό φησι πρὸς τὴν πεπλανημένην ἐκ τῆς ἀληθείας ὁ λόγος, ὅτι πνεῦμα ὁ θεός, τουτέστιν ἀσώματος, καὶ τοὺς προσκυνοῦντας αὐτὸν μὴ σωματικῶς δύνασθαι προσεγγίζειν τῷ ἀσωμάτῳ, ἀλλ' ἐν πνεύματι καὶ ἀληθείᾳ πληροῦν τὴν προσ κύνησιν. ἀντιδιαστέλλει γὰρ τὰς διορθωτικὰς φωνὰς ταῖς διπλαῖς ἀγνοίαις, τὴν μὲν ἀλήθειαν τῷ τόπῳ, τὸ δὲ πνεῦμα ἀντιδιαιρῶν ταῖς σωματικαῖς ὑπολήψεσιν. τούτου χάριν καὶ ὁ Παῦλος οὔτε ἐν τόπῳ οὔτε ἐν σώματι, ἀλλ' ἐν πνεύματι λατρεύειν φησὶ τῷ κυρίῳ τῇ ἀληθείᾳ ἑπόμενος. τὸ δὲ λέγειν ὅτι Ἡ σὰρξ τῷ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, αὐτόθεν ἔχει τῆς τοῦ δόγματος αὐτῶν ἀπάτης τὸν ἔλεγχον· τὸ γὰρ ἀντιστρατεύεσθαι καὶ αἰχμαλωτίζειν καὶ μὴ ὑποτάσσεσθαι καὶ πάντα τὰ τοιαῦτα προαιρέσεώς ἐστιν ἐνεργήματα. 3,1.213 νοῦ δὲ μὴ ὄντος οὐδ' ἂν ἡ προαίρεσις εἴη. οὐκοῦν, ἥν φησιν Ἀπολινάριος σάρκα ἔμψυχον τε καὶ ἐμπροαίρετον, ταύτην οὐδὲ τοῦ νοῦ κεχωρίσθαι ὁμολογεῖ. ἀλλὰ κἂν σὰρξ λέγηται μόνον, τὸν τέλειον τῆς ἀνθρωπότητος λόγον ἐν ἑαυτῇ περιέχει, ὡς μὴ δύνασθαί τινος τῶν συμπληρωτικῶν τῆς φύσεως λείποντος ἔτι τὸ λειπόμενον ἄνθρωπον λέγεσθαι. Ἀλλ' ἐκ τριῶν, φησίν, ὁ ἄνθρωπος. δεδόσθω τοῦ το, κἂν μὴ κατ' ἀνάγκην ἡμᾶς ὁ λόγος τῇ συγκαταθέσει προσάγηται. Ἀλλὰ καὶ ὁ κύριος ἄνθρωπος, φησί, λεγόμενος ἐκ τριῶν κἀκεῖνος, πνεύματος καὶ ψυχῆς καὶ σώματος. οὐδὲ τούτῳ τέως ἀντιμαχόμεθα· πάντα γάρ, ὅσα τὴν ἡμετέραν συμπληροῖ φύσιν, καὶ περὶ ἐκεῖνον τὸν ἄνθρωπον εἶναί τις