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he says, the gifts of God, depart from neither of these, but remain perpetually. For there is nothing that separates one from union with God except sin; but for him whose life is sinless, the union with God is completely inseparable. Since, therefore, sinlessness was through both, I mean through soul and body, the presence of the divine nature was fittingly in each. But when death effected the division of the soul from the body, the composite 3,1.225 was cut through, but the uncompounded was not separated, but was indivisibly in each. And the proof of God being in the body is that the flesh was preserved in incorruption after death; for incorruption is altogether God; and of his not departing from the soul, that through it the entrance into paradise was made for the thief. Since, therefore, the mystery of the divine power was fulfilled, having come to be in the twofold human nature and having deposited the life-giving energy in each congenial part, through the flesh to the body, and through the soul to the soul (I mean the rational soul and not the irrational; for what is without understanding is beast-like and not human), then the Godhead, which from the beginning was mingled with the body and the soul and which remained forever, is raised in the resurrection of him who lay dead, and so Christ is said to have been raised from the dead, the same both being Christ and having become so; being so according to the pre-eternal kingdom, but having become so when the angels announced to the shepherds the great joy which would be for all the people at the birth of the Savior, who is, it says, Christ the Lord, appropriately named according to the word of Gabriel who said that the Holy Spirit would come upon the virgin and the power of the Most High would overshadow her. He, therefore, who was so born is fittingly called both Christ and Lord; Lord because of the power of the Most High, and Christ because of the spirit of anointing. For the pre-eternal one is not then anointed, but he of whom it says, You are my Son, today I have begotten you. For "today" is the middle of the two divisions of time, the past and the future. But how is the maker of the ages both born and anointed in a part of time? So the Godhead both has not died and has been raised; for it has not died, because that which is not composite is not dissolved, but it has been raised, because being in that which was dissolved 3,1.226 it prepared him who had fallen according to the law of human nature to be raised up with itself, so that, being present to each part as it offered what was proper to it, it might heal the nature of bodies through the body and that of souls through the soul; and again, through itself uniting what had been separated, it rises up in him who is raised. And just as (for nothing prevents showing the mystery of the economy of the resurrection in a bodily manner) [just as] if a reed were split in two and someone at one end should unite the tips of the reed's segments, the whole segment of the reed will necessarily be fitted together to the whole, being joined to the other end through the joining and tightening at the one end, so the union of the soul with the body in him, which happened through the resurrection, leads the whole continuous human nature, which had been divided into soul and body through death, to a connatural state in the hope of the resurrection, having fitted together the coming together of what was separated. And this is what is said by Paul, that Christ has been raised from the dead, the firstfruits of those who have fallen asleep, and As in Adam all die, so also in Christ shall all be made alive. For according to the example of the reed, from the end that is according to Adam our nature was split through sin, when the soul was divided from the body by death, but from the part that is according to Christ, nature takes itself up again, the division being in every way grown together with itself in the resurrection of the man who is according to Christ. For this reason, therefore, we die with him who died for us, I do not mean this necessary and common death of our nature; for this will happen even to those who do not wish it; but since by the one who willingly

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φησί, τοῦ θεοῦ τὰ χαρίσματα, οὐδετέρου τούτων ἀπο χωρεῖ, ἀλλὰ εἰς τὸ διηνεκὲς παραμένει. οὐδὲ γὰρ ἔστι τὸ χωρίζον τινὰ τῆς πρὸς τὸν θεὸν συναφείας πλὴν ἁμαρτίας· οὗ δὲ ἡ ζωὴ ἀναμάρτητος, τούτου πάντως ἀχώριστος ἡ πρὸς τὸν θεὸν ἕνωσις. Ἐπεὶ οὖν δι' ἀμφοτέρων τὸ ἀναμάρτητον, διὰ ψυχῆς λέγω καὶ σώματος, ἐν ἑκατέρῳ κατὰ τὸ εἰκὸς ἦν τῆς θείας φύσεως ἡ παρουσία. τοῦ δὲ θανάτου τὸν μερισμὸν τῆς ψυχῆς ἀπὸ τοῦ σώματος ἐργασαμένου τὸ μὲν σύνθετον 3,1.225 διετέμνετο, τὸ δὲ ἀσύνθετον οὐ διΐστατο, ἀλλ' ἀδιασπάστως ἐν ἑκατέρῳ ἦν. τεκμήριον δὲ τοῦ μὲν ἐν σώματι τὸν θεὸν εἶναι τὸ ἐν ἀφθαρσίᾳ φυλαχθῆναι τὴν σάρκα μετὰ τὸν θά νατον· θεὸς δὲ πάντως ἐστὶν ἡ ἀφθαρσία· τοῦ δὲ τῆς ψυχῆς μὴ ἀποχωρῆσαι τὸ δι' ἐκείνης ὁδοποιηθῆναι τῷ λῃστῇ τὴν εἰς τὸν παράδεισον εἴσοδον. ἐπειδὴ τοίνυν ἐπληρώθη τὸ μυστήριον τῆς θείας δυνάμεως τῷ διπλῷ τῆς ἀνθρωπίνης φύσεως ἐγ γενομένης καὶ δι' ἑκατέρου τῷ συγγενεῖ μέρει τὴν ζωοποιὸν ἐναποθεμένης ἐνέργειαν, διὰ μὲν τῆς σαρκὸς τῷ σώματι, διὰ δὲ τῆς ψυχῆς τῇ ψυχῇ (τῆς νοερᾶς λέγω καὶ οὐ τῆς ἀλόγου· κτηνῶδες γὰρ καὶ οὐκ ἀνθρώπινόν ἐστι τὸ ἀνόητον), τότε ἡ ἐξ ἀρχῆς ἐγκραθεῖσα τῷ σώματι καὶ τῇ ψυχῇ θεότης καὶ μέχρι παντὸς παραμείνασα ἐν τῇ ἀναστάσει τοῦ κειμένου ἐγείρεται καὶ οὕτω Χριστὸς ἐκ νεκρῶν ἐγηγέρθαι λέγεται, ὁ αὐτὸς καὶ ὢν Χριστὸς καὶ γενόμενος· ὢν μὲν κατὰ τὴν προαιώνιον βασιλείαν, γενόμενος δὲ ὅτε εὐηγγελίζοντο τοῖς ποιμέσιν οἱ ἄγγελοι τὴν μεγάλην χαρὰν τὴν ἐσομένην παντὶ τῷ λαῷ ἐπὶ τῇ γενέσει τοῦ σωτῆρος, ὅς ἐστι, φησί, Χριστὸς κύριος προσφόρως ὀνομαζόμενος κατὰ τὸν λόγον τοῦ Γαβριὴλ τοῦ εἰπόντος πνεῦμα ἅγιον ἐπελεύσεσθαι τῇ παρθένῳ καὶ δύναμιν ὑψίστου ἐπισκιάσειν. ὁ τοίνυν οὕτω τεχθεὶς εἰκότως καὶ Χριστὸς καὶ κύριος λέγεται· κύριος μὲν διὰ τὴν δύ ναμιν τοῦ ὑψίστου, Χριστὸς δὲ διὰ τὸ πνεῦμα τῆς χρίσεως. οὐ γὰρ ὁ προαιώνιος τότε χρίεται, ἀλλὰ περὶ οὗ φησιν ὅτι Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε. τὸ γὰρ σήμερον τῶν δύο τοῦ χρόνου τμημάτων, τοῦ παρῳχηκότος τε καὶ τοῦ μέλλοντος, τὸ μέσον ἐστίν. ὁ δὲ τῶν αἰώνων ποιητὴς πῶς ἐν μέρει τοῦ χρόνου καὶ γεννᾶται καὶ χρίεται; ὥστε ἡ θεότης καὶ οὐ τέθνηκε καὶ ἐγήγερται· οὐ τέθνηκε γάρ, ὅτι τὸ μὴ συντεθὲν οὐ διαλύεται, ἐγήγερται δέ, ὅτι ἐν τῷ λυθέντι 3,1.226 οὖσα ἑαυτῇ συνεπαρθῆναι τὸν κατὰ τὸν νόμον τῆς ἀνθρωπίνης πεσόντα φύσεως παρεσκεύασεν, ὡς ἂν ἑκατέρῳ μέρει τὸ οἰκεῖον προφερομένῳ παροῦσα τὴν τῶν σωμάτων φύσιν διὰ τοῦ σώματος τὴν δὲ τῶν ψυχῶν διὰ τῆς ψυχῆς ἐξιάσαιτο· πάλιν δὲ δι' ἑαυτῆς τὸ διακεκριμένον ἑνώσασα ἐν τῷ ἐπαιρομένῳ ἀνίσταται. καὶ ὥσπερ (κωλύει γὰρ οὐδὲν σωματικῶς τὸ μυστήριον τῆς κατὰ τὴν ἀνάστασιν οἰκονομίας ἐνδείξασθαι) [καθάπερ] εἰ διχῇ κάλαμος διασχισθείη καί τις κατὰ τὸ ἓν πέρας τὰ ἄκρα τῶν τοῦ καλάμου τμημάτων ἑνώσειεν, ὅλον ἐξ ἀνάγκης τὸ τμῆμα τοῦ καλάμου πρὸς τὸ ὅλον συναρμο σθήσεται διὰ τῆς ἐν τῷ ἑνὶ πέρατι συμβολῆς τε καὶ σφίγξεως πρὸς τὸ ἕτερον πέρας συναρμοζόμενον, οὕτως ἡ ἐν ἐκείνῳ τῆς ψυχῆς πρὸς τὸ σῶμα γενομένη διὰ τῆς ἀναστάσεως ἕνωσις πᾶσαν κατὰ τὸ συνεχὲς τὴν ἀνθρωπίνην φύσιν διὰ τοῦ θανάτου ψυχῇ τε καὶ σώματι μεμερισμένην πρὸς συμφυΐαν ἄγει τῇ ἐλπίδι τῆς ἀναστάσεως, τὴν συνδρομὴν τῶν διεστηκότων ἁρμόσασα· καὶ τοῦτό ἐστι τὸ παρὰ τοῦ Παύλου λεγόμενον ὅτι Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμη μένων, καὶ Ὥσπερ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκομεν, οὕτως ἐν τῷ Χριστῷ πάντες ζωοποιηθησόμεθα. κατὰ γὰρ τὸ τοῦ καλάμου ὑπόδειγμα ἀπὸ μὲν τοῦ κατὰ τὸν Ἀδὰμ πέρατος ἡ φύσις ἡμῶν διὰ τῆς ἁμαρτίας ἐσχίσθη, τῷ θανάτῳ τῆς ψυχῆς ἀπὸ τοῦ σώματος διαιρεθείσης, ἀπὸ δὲ τοῦ κατὰ τὸν Χριστὸν μέρους πάλιν ἡ φύσις ἑαυτὴν ἀναλαμβάνει, πάντῃ τῆς διαιρέσεως πρὸς ἑαυτὴν ἐν τῇ ἀναστάσει τοῦ κατὰ τὸν Χριστὸν ἀνθρώπου συμφυομένης. διὰ τοῦτο τοίνυν συναπο θνήσκομεν τῷ ὑπὲρ ἡμῶν ἀποθανόντι, οὐ τοῦτον λέγω τὸν ἀναγκαῖόν τε καὶ κοινὸν τῆς φύσεως ἡμῶν θάνατον· τοῦτο γὰρ καὶ μὴ βουλομένων γενήσεται· ἀλλ' ἐπειδὴ τῷ ἑκουσίως