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He thinks that he must believe to the end that He is in human properties; and he does not remember the voice of the Gospel, where in many places through his own words the Lord named the God over all a man. A man was a householder, who leased out the vineyard to the farmers, who after the killing of the servants also sent his only-begotten son, whom the farmers, having cast out of the vineyard, kill. But who was that man who sent the only-begotten? And who is the son who was killed outside the vineyard? Was not he who made the wedding for his son himself humanly portrayed by the word? And if one must also say this, that helping the weakness of those who despise the nature that is like theirs and for this reason are not able to believe in his divinity, so that he might especially restrain the vanity of their mind with fear and strengthen it for faith, he says that the angels are sent by the Son of Man in the judgment, so that the expectation of fearful things might heal their unbelief toward that which appears. But also, "You will see," he says, "the Son of Man coming on the clouds of heaven with glory and great power." And this agrees with what was previously demonstrated, whether of that man who planted the vineyard and made the wedding for his son, or according to the meaning previously given. And that the argument is entirely free from the 3,1.230 lowly assumption of Apollinaris and that such an argument proposes that one think nothing bodily concerning him, the proof is clear from what is added to the saying that reveals his appearance at the end of the ages, that the Lord will be seen by creation in the glory of his Father, so that it is necessary through what has been said either to think that the Father too has been humanly portrayed, so that the Son appearing in the human form might appear in the glory of the Father; or if the majesty of the paternal glory is pure of every form seen in appearance, that he who promises to be seen in the glory of the Father is not himself formed humanly. For the glory of man is one thing, and the glory of the God over all is another. ]But, he says, speaking to men through the flesh that "I and the Father are one." Oh the folly to think it proof that his appearance after this would be human, for the Lord speaking through flesh to say that he is one with the Father! Therefore, through these things does he not absolutely establish by his argument that the Father also lives precisely in the flesh? For if he who said that he is one with the Father is proposed to mean the unity not spiritually but humanly, as Apollinaris thinks, then the Father is this, which the Son was then seen to be as a man. But surely the divine is outside of all bodily conception. Therefore, the union of the Son with the Father was not according to the human form, but according to the communion of the divine nature and power. And that these things are so, would be especially clear from those things which he says to Philip: "He who has seen me has seen the Father." For the precise understanding of the Son's majesty prepares one to see the archetype as in an image. But the incoherent and unintelligible part of what follows, so that 3,1.231 I may not linger in vain on pointless things, I will pass over, through which he does not even make clear what he wants to say to those who carefully follow the writing. For what the saying "that no one snatches the sheep given to him by the Father out of his hand" contributes to his argument, I cannot see; and that by the paternal divinity he draws the sheep to himself; and "If," he says, "Christ is united to the Father before the resurrection, how is he not united to the God in him?" For this, as if on purpose refuting his own tale-spinning, he inserts into his own constructions, by which the division and union of the man to the divine is demonstrated. For he who said, "If Christ is united to the Father, how is he not united to the God in him?" thus also the man according to Christ, being other, is united to the God in him. These things, therefore, as by themselves through the

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τοῦτο μέχρι παντὸς οἴεται δεῖν ἐν τοῖς ἀνθρωπίνοις αὐτὸν ἰδιώμασι πιστεύειν εἶναι· καὶ οὐ μέμνηται τῆς τοῦ εὐαγγελίου φωνῆς, ὅπου πολλαχοῦ διὰ τῶν ἰδίων λόγων ὁ κύριος ἄνθρωπον τὸν ἐπὶ πάντων θεὸν κατωνόμασεν. ἄνθρωπος ἦν οἰκοδεσπότης, ὁ τοῖς γεωργοῖς τὸν ἀμπελῶνα ἐκδόμενος, ὁ μετὰ τὴν τῶν οἰκετῶν ἀναίρεσιν καὶ τὸν μονογενῆ αὑτοῦ υἱὸν ἀποστείλας, ὃν ἐκβαλόντες οἱ γεωργοὶ ἔξω τοῦ ἀμπελῶνος φονεύουσι. τίς δὲ ὑπῆρχεν ἐκεῖνος ὁ ἄνθρωπος ὁ τὸν μονογενῆ πέμψας; τίς δὲ ὁ ἔξω τοῦ ἀμπελῶνος φονευθεὶς υἱός; ὁ δὲ τοῦ υἱοῦ τοὺς γάμους ἐπιτελῶν οὐκ αὐτὸς ἀνθρωπικῶς ὑπὸ τοῦ λόγου διεσκευάσθη; εἰ δὲ χρὴ καὶ τοῦτο εἰπεῖν, ὅτι βοηθῶν τῇ ἀσθενείᾳ τῶν καταφρονούντων τῆς ὁμοιοειδοῦς αὐτοῖς φύσεως καὶ διὰ τοῦτο πιστεῦσαι αὐτοῦ τῇ θεότητι μὴ δυνα μένων, ὡς ἂν μάλιστα τὸ χαῦνον τῆς διανοίας αὐτῶν τῷ φόβῳ συστείλας εἰς πίστιν τονώσειε, φησὶ τὸ παρὰ τοῦ υἱοῦ τοῦ ἀνθρώπου τοὺς ἀγγέλους ἐν τῇ κρίσει πέμπεσθαι, ἵν' ἡ τῶν φοβερῶν προσδοκία τὴν πρὸς τὸ φαινόμενον αὐτῶν ἀπιστίαν θεραπεύσειεν. ἀλλὰ καὶ Ὄψεσθε, φησί, τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ μετὰ δόξης καὶ δυνάμεως πολλῆς. καὶ τοῦτο συνᾴδει τοῖς προαποδεδομένοις, εἴτε ἐκείνου τοῦ ἀνθρώπου τοῦ τὸν ἀμ πελῶνα φυτεύσαντος καὶ τὸν γάμον τῷ υἱῷ ἐπιτελέσαντος εἴτε κατὰ τὴν προαποδοθεῖσαν διάνοιαν. καὶ ὅτι πάντῃ τῆς 3,1.230 ταπεινῆς τοῦ Ἀπολιναρίου ὑπολήψεως ὁ λόγος ἀπήλλακται καὶ οὐδὲν σωματικὸν περὶ αὐτὸν ἐννοεῖν ὁ τοιοῦτος ὑποτίθεται λόγος, σαφὴς ἡ ἀπόδειξις ἐκ τοῦ προσκεῖσθαι τῷ λόγῳ τῷ τὴν ἐμφάνειαν αὐτοῦ τὴν ἐπὶ τέλει τῶν αἰώνων μηνύοντι, ὅτι ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ ὀφθήσεται τῇ κτίσει ὁ κύριος, ὡς ἀνάγκην εἶναι διὰ τῶν εἰρημένων ἢ καὶ τὸν πατέρα νομίζειν ἀνθρωπικῶς διεσκευάσθαι, ἵνα ὁ κατὰ τὸ ἀνθρώπινον σχῆμα φαινόμενος υἱὸς ἐν τῇ τοῦ πατρὸς φαίνηται δόξῃ· ἢ εἴπερ καθαρεύει πάσης μορφῆς ἐν εἴδει θεωρουμένης ἡ τῆς πατρικῆς δόξης μεγαλοπρέπεια, μηδὲ αὐτὸν ἀνθρωπικῶς σχηματίζεσθαι τὸν ἐν τῇ τοῦ πατρὸς ὀφθήσεσθαι δόξῃ ἐπαγγελλόμενον. ἄλλη γὰρ δόξα ἀνθρώπου καὶ ἄλλη δόξα τοῦ ἐπὶ πάντων θεοῦ. ]Αλλά, φησί, διὰ σαρκὸς διαλεγόμενος τοῖς ἀνθρώποις ὅτι Ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. ὢ τῆς ἀνοίας τὸ ἀπόδειξιν οἴεσθαι <τοῦ> ἀνθρωπικὴν αὐτοῦ μετὰ ταῦτα γενήσεσθαι τὴν ἐμφάνειαν τὸ εἰπεῖν διὰ σαρκὸς φθεγγόμενον τὸν κύριον ἓν εἶναι πρὸς τὸν πατέρα! οὐκοῦν διὰ τούτων πάν τως κατασκευάζει τῷ λόγῳ τὸ ἀκριβῶς ἐν σαρκὶ καὶ τὸν πατέρα ζῆν; εἰ γὰρ ὁ εἰπὼν ἓν εἶναι ἑαυτὸν πρὸς τὸν πατέρα οὐ κατὰ τὸ πνευματικὸν ἀλλὰ κατὰ τὸ ἀνθρώπινον, καθὼς ὁ Ἀπολινάριος οἴεται, νοεῖν ὑποτίθεται τὴν ἑνότητα, ἄρα τοῦτό ἐστιν ὁ πατήρ, ὅπερ τότε κατὰ ἄνθρωπον ὁ υἱὸς ἑωρᾶτο. ἀλλὰ μὴν ἔξω πάσης σωματικῆς ἐννοίας τὸ θεῖον. ἄρα οὐ κατὰ τὸ ἀνθρώπινον σχῆμα ἡ τοῦ υἱοῦ πρὸς τὸν πατέρα ἕνωσις ἦν, ἀλλὰ κατὰ τὴν κοινωνίαν τῆς θείας φύσεώς τε καὶ δυνάμεως. καὶ ὅτι ταῦτα τοῦτον ἔχει τὸν τρόπον, ἐκ τούτων ἂν γένοιτο μάλιστα δῆλον, ἐν οἷς φησι πρὸς τὸν Φίλιππον· Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα. ἡ γὰρ ἀκριβὴς τῆς τοῦ υἱοῦ μεγαλειότητος κατανόησις καθάπερ ἐν εἰκόνι τὸ ἀρχέτυπον βλέπειν παρασκευάζει. Τῶν δὲ ἐφεξῆς τὸ ἀσυνάρτητον καὶ ἀδιανόητον, ὡς ἂν 3,1.231 μὴ μάτην ἐμφιλοχωροίην τοῖς ματαίοις, ὑπερβήσομαι, δι' ὧν οὐδὲ ὅ τι βούλεται λέγειν φανερὸν ποιεῖ τοῖς ἐπιστατικῶς ἀκολουθοῦσι τῇ συγγραφῇ. τί γὰρ αὐτῷ συντελεῖ πρὸς τὸν λόγον τὸ Μηδένα ἁρπάζειν ἐκ τῆς χειρὸς αὐτοῦ τὰ δοθέντα αὐτῷ παρὰ τοῦ πατρὸς πρόβατα, συνιδεῖν οὐκ ἔχω· καὶ ὅτι πατρικῇ θεότητι ἕλκει πρὸς ἑαυτὸν τὰ πρόβατα· καὶ Εἰ πρὸς τὸν πατέρα, φησίν, ἥνωται Χριστὸς πρὸ ἀναστάσεως, πῶς πρὸς τὸν ἐν αὐτῷ θεὸν οὐχ ἥνωται; τοῦτο γὰρ ὥσπερ ἐξεπίτηδες αὐτὸς ἑαυτοῦ τὴν μυθοποιίαν ἐλέγχων παρεντίθησι ταῖς ἰδίαις κατασκευαῖς, δι' ὧν ἀποδείκνυται ἡ τοῦ ἀνθρώπου πρὸς τὸ θεῖον διαίρεσίς τε καὶ ἕνωσις. ὁ γὰρ εἰπὼν ὅτι Εἰ πρὸς τὸν πατέρα ἥνωται Χριστός, πῶς πρὸς τὸν ἐν αὐτῷ θεὸν οὐχ ἥνωται; οὕτω καὶ ὁ κατὰ Χριστὸν ἄνθρωπος ἕτερος ὢν τῷ ἐν αὐτῷ ἥνωται θεῷ. ταῦτα τοίνυν ὡς αὐτόθεν διὰ τῆς