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of the body, but Apollinarius confessed the assumption of the soul as well; but this one also denied the assumption of the body. For he said that God the Word took nothing human from the Virgin, but that he himself was unchangeably changed and became flesh; for I have used his own ridiculous words; that he only made a passage through the Virgin, and that the uncircumscribable and unlimited and uncontainable divinity of the Only-begotten was nailed and fastened to the cross, and that this, having been delivered to the tomb, obtained the resurrection. But that we may leave aside the excess of his madness, let us consider this, that no benefit has come to us from the incarnation, and we have no pledge of our resurrection. For if God has been raised from the dead, it is not at all certain that man will also be raised; for the difference of the natures is very great. Why then does the divine Apostle, from the Lord's resurrection, strengthen the argument concerning our resurrection, and writing to the Corinthians exclaims: "But if Christ is preached that he has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ has not been raised." For he proved the disbelieved thing by means of the believed thing, but by means of the disbelieved thing he also cast out the believed thing. For if it is true, he says, that Christ rose, then it is also true that we shall rise; but if this is false, then it is also false that Christ rose; for that too was a body, and these are bodies. Thus, having strengthened this with many syllogisms, he then declaratively added: "But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep." And through the firstfruits he clearly signified also the whole lump; for the firstfruits has the same nature as that of which it is the firstfruits. He also teaches the reason for the economy: "For since by man came death, by man came also the resurrection of the dead." Then from natures he moves on to persons: "For as in Adam all die, so also in Christ shall all be made alive." But since I have often written many things about this, I have considered it superfluous to elaborate at present, especially since I intend, with God's help, to speak about these things in the fifth book. Therefore, having put an end to this fourth book, I will try to show, as far as I am able, the nobility of the evangelical teaching. OF HERETICAL FABLE-MONGERING, BOOK FIVE. EPITOME OF DIVINE DOGMAS. LIST OF CHAPTERS. Preface. 1. Concerning the beginning and the Father. 2. Concerning the Son. 3. Concerning the Holy Spirit, and the divine names. 4. Concerning creation. 5. Concerning matter. 6. Concerning Aeons. 7. Concerning angels. 8. Concerning demons. 9. Concerning man. 10. Concerning Providence. 11. Concerning the economy of the Savior. 12. That the Lord assumed a body. 13. That he also assumed a soul with the body. 14. That he assumed a perfect human nature. 15. That he raised the nature which he had assumed. 16. That the same is good and just. 17. That the same gave both the Old and the New Testament. 18. Concerning baptism. 19. Concerning resurrection. 20. Concerning judgment. 21. Concerning promises. 22. Concerning the second coming of the Savior. 23. Concerning the Antichrist. 24. Concerning virginity. 25. Concerning marriage. 26. Concerning second marriage. 27. Concerning fornication. 28. Concerning repentance. 29. Concerning continence. PREFACE. Honey seems sweet to all men, and without comparison;

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σώματος, Ἀπολινάριος δὲ καὶ τῆς ψυχῆς ὡμολόγησε τὴν ἀνάληψιν· οὗτος δὲ καὶ τοῦ σώματος ἠρνήθη τὴν πρόσληψιν. Οὐδὲν γὰρ ἔφη τὸν Θεὸν Λόγον ἀνθρώπειον ἐκ τῆς Παρθένου λαβεῖν, ἀλλ' αὐτὸν ἀτρέπτως τραπέντα καὶ σάρκα γενόμενον· τοῖς γὰρ καταγελάστοις αὐτοῦ κέχρημαι λόγοις· τὴν πάροδον μόνην διὰ τῆς Παρθέ νου ποιήσασθαι, καὶ τῷ σταυρῷ προσηλωθῆναι καὶ προσπαγῆναι τὴν ἀπερίγραφον καὶ ἀπεριόριστον καὶ ἀχώρητον θεότητα τοῦ Μονογενοῦς, καὶ ταύτην τῷ τάφῳ παραδοθεῖσαν τετυχηκέναι τῆς ἀναστάσεως. Ἵνα δὲ τὴν τῆς μανίας ὑπερβολὴν καταλίπωμεν, ἐκεῖνο σκοπήσωμεν, ὡς οὐδὲν ἡμῖν ὄφελος ἐκ τῆς ἐνανθρωπήσεως γέγονε, καὶ τῆς ἡμετέρας ἀναστά σεως οὐδὲν ἐχέγγυον ἔχομεν. Οὐδὲ γὰρ, εἰ Θεὸς ἐκ νεκρῶν ἐγήγερται, πάντως καὶ ἄνθρωπος ἀναστήσε ται· πάμπολυ γὰρ τῶν φύσεων τὸ διάφορον. Τί δήποτε τοίνυν ὁ θεῖος Ἀπόστολος ἀπὸ τῆς ∆εσποτικῆς ἀναστάσεως τὸν περὶ τῆς ἡμετέρας ἀναστάσεως κρα τύνει λόγον, καὶ Κορινθίοις γράφων βοᾷ· "Εἰ δὲ Χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν; Εἰ δὲ ἀνάστασις νεκρῶν οὐκ ἔστιν, οὐδὲ Χριστὸς ἐγήγερται;" ∆ιὰ μὲν γὰρ τοῦ πιστευο μένου τὸ ἀπιστούμενον ἔδειξε, τῷ δὲ ἀπιστουμένῳ καὶ τὸ πιστευόμενον συνεξέβαλεν. Εἰ γὰρ τὸ ἀναστῆ ναι, φησὶ, τὸν Χριστὸν ἀληθὲς, ἀληθὲς ἄρα καὶ τὸ ἡμᾶς ἀναστήσεσθαι· εἰ δὲ τοῦτο ψευδὲς, καὶ τὸ ἀνα στῆναι τὸν Χριστὸν ἄρα ψευδές· σῶμα γὰρ κἀκεῖνο, καὶ ταῦτα. Οὕτω πλείοσι τοῦτο κρατύνας συλλογι σμοῖς, ἀποφαντικῶς λοιπὸν ἐπήγαγε· "Νυνὶ δὲ Χρι στὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημέ νων." ∆ιὰ δὲ τῆς ἀπαρχῆς σαφῶς καὶ τὸ φύ ραμα παρεδήλωσεν· ἡ γὰρ ἀπαρχὴ τὴν αὐτὴν ἔχει φύσιν ἐκείνῳ, οὗπέρ ἐστιν ἀπαρχή. ∆ιδάσκει δὲ καὶ τὴν τῆς οἰκονομίας αἰτίαν· "Ἐπειδὴ γὰρ δι' ἀνθρώ που ὁ θάνατος, καὶ δι' ἀνθρώπου ἀνάστασις νεκρῶν." Εἶτα ἀπὸ τῶν φύσεων ἐπὶ τὰ πρόσωπα μεταβαίνει· "Ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται." Ἀλλὰ γὰρ πολλὰ πολλάκις περὶ τούτου συγγράψας, περιττὸν ἐπὶ τοῦ παρόντος μηκύνειν ὑπείληφα, ἄλλως τε μέλλων ἐν τῷ πέμπτῳ βιβλίῳ, σὺν Θεῷ, καὶ περὶ τούτων ἐρεῖν. Τούτῳ τοίνυν ἐπιθεὶς τῷ τετάρτῳ βιβλίῳ τὸ πέρας, τὴν τῆς εὐαγγελικῆς διδασκαλίας εὐγένειαν, ὡς ἔμοιγε δυνατὸν, ἐπιδεῖξαι πειράσομαι. ΑΙΡΕΤΙΚΗΣ ΚΑΚΟΜΥΘΙΑΣ ΒΙΒΛΙΟΝ ΠΕΜΠΤΟΝ. ΘΕΙΩΝ ∆ΟΓΜΑΤΩΝ ΕΠΙΤΟΜΗ. ΚΕΦΑΛΑΙΩΝ ΕΛΕΓΧΟΣ. Προοίμιον. αʹ. Περὶ ἀρχῆς καὶ Πατρός. βʹ. Περὶ Υἱοῦ. γʹ. Περὶ τοῦ ἁγίου Πνεύματος, καὶ τῶν θείων ὀνομάτων. δʹ. Περὶ δημιουργίας. εʹ. Περὶ ὕλης. ϛʹ. Περὶ Αἰώνων. ζʹ. Περὶ ἀγγέλων. ηʹ. Περὶ δαιμόνων. θʹ. Περὶ ἀνθρώπου. ιʹ. Περὶ Προνοίας. ιαʹ. Περὶ τῆς τοῦ Σωτῆρος οἰκονομίας. ιβʹ. Ὅτι σῶμα ὁ ∆εσπότης ἀνέλαβεν. ιγʹ. Ὅτι καὶ ψυχὴν μετὰ τοῦ σώματος ἀνέλαβεν. ιδʹ. Ὅτι τελείαν τὴν ἀνθρωπείαν φύσιν ἀνέλα βεν. ιεʹ. Ὅτι ἣν ἀνέλαβεν ἀνέστησε φύσιν. ιϛʹ. Ὅτι ὁ αὐτὸς ἀγαθὸς καὶ δίκαιος. ιζʹ. Ὅτι ὁ αὐτὸς καὶ τὴν Παλαιὰν καὶ τὴν Και νὴν ἔδωκε ∆ιαθήκην. ιηʹ. Περὶ βαπτίσματος. ιθʹ. Περὶ ἀναστάσεως. κʹ. Περὶ κρίσεως. καʹ. Περὶ ἐπαγγελιῶν. κβʹ. Περὶ τῆς δευτέρας τοῦ Σωτῆρος ἐπιφα νείας. κγʹ. Περὶ τοῦ Ἀντιχρίστου. κδʹ. Περὶ παρθενίας. κεʹ. Περὶ γάμου. κϛʹ. Περὶ δευτέρου γάμου. κζʹ. Περὶ πορνείας. κηʹ. Περὶ μετανοίας. κθʹ. Περὶ ἐγκρατείας. ΠΡΟΟΙΜΙΟΝ. Γλυκὺ μὲν εἶναι τὸ μέλι πᾶσιν ἀνθρώποις δοκεῖ, καὶ συγκρίσεως δίχα·