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dividing the natures in word. {ΟΡΘ.} I will read their works to you; and you will marvel, I know well, at the immoderation of the division which they have inserted into their own writings, while contending against the impious heresies. Hear, then, those whose testimonies we have already brought forward for you, saying these things openly and expressly. From the holy Ignatius, bishop of Antioch and martyr. From the epistle to the Smyrnaeans. For I know that He was in the flesh even after the resurrection, and I believe that He is; and when He came to those with Peter, He said to them, "Take, handle me, and see that I am not a bodiless demon." And immediately they touched him and believed. From the same, from the same epistle. And after the resurrection He ate with them and drank with them, as being in the flesh, though spiritually united to the Father. From Irenaeus, bishop of Lyons. From the third book of *Against Heresies*. He united, therefore, as we have said before, man to God. For if a man had not conquered the adversary of man, the enemy would not have been justly conquered; and again, if God had not bestowed salvation, we would not have possessed it securely; and if man had not been united to God, he would not have been able to partake of incorruptibility. For it was necessary for the mediator of God and men, through his own affinity to each, to bring both to friendship and concord, and to present man to God, and make God known to men. 154 From the same, from the third book of the same treatise. Wherefore again in the epistle he says, "Everyone who believes that Jesus is the Christ, has been born of God," knowing one and the same Jesus Christ, for whom the gates of heaven were opened because of his ascension in the flesh, who also will come in the same flesh in which He also suffered, revealing the glory of the Father. From the same, from the fourth book of *Against Heresies*. As Isaiah says, "The children of Jacob shall sprout, and Israel shall blossom, and the world shall be filled with his fruit." His fruit therefore having been scattered over the whole world, that which once bore fruit well was rightly abandoned and removed; for from them Christ according to the flesh was brought forth as fruit, and the apostles; but now they are no longer fit for bearing fruit. From the same, from the same book. He also refutes the Ebionites: how can they be saved, if it was not God who worked their salvation upon the earth? Or how shall man pass into God, unless God had passed into man? From the same, from the same book. Those who preach Emmanuel from the virgin declared the union of the Word of God with His creature. From the same, from the same treatise. For these things were not done in appearance, but in the substance of truth. And if, not being a man, He appeared to be a man, neither did He remain what He truly was, the Spirit of God (since the Spirit is invisible), nor was there any truth in Him, for He was not those things which He appeared to be. But we have said before that Abraham and the other prophets saw Him prophetically, prophesying through a vision what was to come. If, therefore, He appeared now as such, not being what He appeared to be, a certain prophetic vision has happened to men, and we must expect another coming of His, in which He will be such as He is now seen prophetically. But we have shown that to say He appeared in semblance and to say He took nothing from Mary is the same thing. For He would not truly have had flesh and blood, through which He redeemed us, unless He had recapitulated in Himself the ancient formation 155 of Adam. Vain, therefore, are the followers of Valentinus, who teach this in order to cast out the life of the flesh. From the holy Hippolytus, bishop and martyr. From the discourse on the distribution of the talents. One might say that these are close to the heretics, being similarly in error. For they too either confess that Christ appeared in life as a mere man, of the

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διαιροῦντας τῷ λόγῳ τὰς φύσεις. {ΟΡΘ.} Ἐγὼ μέν σοι τοὺς ἐκείνων ἀναγνώσομαι πόνους· σὺ δὲ θαυμάσεις, εὖ οἶδα, τὴν τῆς διαιρέσεως ἀμετρίαν, ἣν τοῖς οἰκείοις συγγράμμασιν ἐντεθείκασι, πρὸς τὰς δυσσεβεῖς αἱρέσεις ἀγωνιζό μενοι. Ἄκουσον τοίνυν ἐκείνων, ὧν ἤδη τὰς μαρτυρίας σοι παρηγάγο μεν, ἄντικρυς ταῦτα καὶ διαρρήδην λεγόντων. Τοῦ ἁγίου Ἰγνατίου ἐπισκόπου Ἀντιοχείας καὶ μάρτυρος. Ἐκ τῆς πρὸς Σμυρναίους ἐπιστολῆς. Ἐγὼ γὰρ καὶ μετὰ τὴν ἀνάστασιν ἐν σαρκὶ αὐτὸν οἶδα καὶ πιστεύω ὄντα, καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἦλθεν, ἔφη αὐτοῖς, "Λάβετε, ψηλαφήσατέ με, καὶ ἴδετε, ὅτι οὐκ εἰμὶ δαιμόνιον ἀσώματον." Καὶ εὐθὺς αὐτοῦ ἥψαντο, καὶ ἐπίστευσαν. Τοῦ αὐτοῦ ἐκ τῆς αὐτῆς ἐπιστολῆς. Μετὰ δὲ τὴν ἀνάστασιν καὶ συνέφαγεν αὐτοῖς, καὶ συνέπιεν, ὡς σαρκι κῶς, καὶ πνευματικῶς ἡνωμένος τῷ πατρί. Εἰρηναίου ἐπισκόπου Λουγδούνου. Ἐκ τοῦ τρίτου λόγου τῶν εἰς τὰς αἱρέσεις. Ἥνωσεν οὖν, καθὼς προέφαμεν, τὸν ἄνθρωπον τῷ θεῷ. Εἰ γὰρ μὴ ἄν θρωπος ἐνίκησεν τὸν ἀντίπαλον τοῦ ἀνθρώπου, οὐκ ἂν δικαίως ἐνικήθη ὁ ἐχθρός· πάλιν τε, εἰ μὴ ὁ θεὸς ἐδωρήσατο τὴν σωτηρίαν, οὐκ ἂν βεβαίως ἔσχομεν αὐτήν· καὶ εἰ μὴ συνηνώθη ὁ ἄνθρωπος τῷ θεῷ, οὐκ ἂν ἠδυνήθη μετασχεῖν τῆς ἀφθαρσίας. Ἔδει γὰρ τὸν μεσίτην θεοῦ τε καὶ ἀνθρώπων διὰ τῆς ἰδίας πρὸς ἑκατέρους οἰκειότητος εἰς φιλίαν καὶ ὁμόνοιαν τοὺς ἀμφοτέρους συναγαγεῖν, καὶ θεῷ μὲν παραστῆσαι τὸν ἄνθρωπον, ἀνθρώποις δὲ γνωρίσαι τὸν θεόν. 154 Τοῦ αὐτοῦ ἐκ τοῦ τρίτου λόγου τῆς αὐτῆς πραγματείας. ∆ιὸ πάλιν ἐν τῇ ἐπιστολῇ φησι· "Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς Χριστός, ἐκ τοῦ θεοῦ γεγέννηται," ἕνα καὶ τὸν αὐτὸν εἰδὼς Ἰησοῦν Χριστόν, ᾧ ἠνοίχθησαν αἱ πύλαι τοῦ οὐρανοῦ διὰ τὴν ἔνσαρκον ἀνάληψιν αὐτοῦ, ὃς καὶ ἐν τῇ αὐτῇ σαρκὶ ἐν ᾗ καὶ ἔπαθεν ἐλεύσεται, τὴν δόξαν ἀπο καλύπτων τοῦ πατρός. Τοῦ αὐτοῦ ἐκ τοῦ δ' λόγου τῶν εἰς τὰς αἱρέσεις. Καθὼς Ἡσαΐας φησί, "Τέκνα Ἰακὼβ βλαστήσει, καὶ ἐξανθήσειἸσραήλ, καὶ πλησθήσεται ἡ οἰκουμένη τοῦ καρποῦ αὐτοῦ." Εἰς ὅλην οὖν τὴν οἰκουμένην τοῦ καρποῦ αὐτοῦ διασπαρέντος, εἰκότως ἐγκατε λείφθη, καὶ ἐκ μέσου ἐγένετο, τὰ ποτὲ μὲν καρποφορήσαντα καλῶς· ἐξ αὐτῶν γὰρ τὸ κατὰ σάρκα ὁ Χριστὸς ἐκαρποφορήθη καὶ οἱ ἀπό στολοι· νῦν δὲ μηκέτι εὔθετα ὑπάρχοντα πρὸς καρποφορίαν. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ἀνακρίνει δὲ καὶ τοὺς Ἐβιωναίους· πῶς δύνανται σωθῆναι, εἰ μὴ ὁ θεὸς ἦν ὁ τὴν σωτηρίαν αὐτῶν ἐπὶ τῆς γῆς ἐργασάμενος; ἢ πῶς ἄνθρωπος χωρήσει εἰς θεόν, εἰ μὴ ὁ θεὸς ἐχωρήθη εἰς ἄνθρωπον; Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Οἱ τὸν ἐκ τῆς παρθένου Ἐμμανουὴλ κηρύττοντες τὴν ἕνωσιν τοῦ λόγου τοῦ θεοῦ πρὸς τὸ πλάσμα αὐτοῦ ἐδήλουν. Τοῦ αὐτοῦ ἐκ τῆς αὐτῆς πραγματείας. Οὐ γὰρ δοκήσει ταῦτα, ἀλλ' ἐν ὑποστάσει ἀληθείας ἐγίνετο. Εἰ δὲ μὴ ὢν ἄνθρωπος ἐφαίνετο ἄνθρωπος, οὔτε ὃ ἦν ἐπ' ἀληθείας ἔμεινε, πνεῦμα θεοῦ· ἐπεὶ ἀόρατον τὸ πνεῦμα· οὔτε ἀλήθειά τις ἦν ἐν αὐτῷ· οὐ γὰρ ἦν ἐκεῖνα ἅπερ ἐφαίνετο. Προείπομεν δὲ ὅτι Ἀβραὰμ καὶ οἱ λοιποὶ προφῆται προφητικῶς αὐτὸν ἔβλεπον, τὸ μέλλον ἔσεσθαι δι' ὄψεως προφητεύοντες. Εἰ οὖν καὶ νῦν τοιοῦτος ἐφάνη, μὴ ὢν ὅπερ ἐφαίνετο, προφητική τις ὀπτασία γέγονε τοῖς ἀνθρώποις, καὶ δεῖ καὶ ἄλλην ἐκδέχεσθαι παρουσίαν αὐτοῦ, ἐν ᾗ τοιοῦτος ἔσται, οἷος νῦν ὁρᾶται προφητικῶς. Ἀπεδείξαμεν δέ, ὅτι τὸ αὐτό ἐστι δοκήσει λέγειν πεφη νέναι, καὶ οὐδὲν ἐκ τῆς Μαρίας εἰληφέναι. Οὐδὲ γὰρ ἦν ἀληθῶς σάρκα καὶ αἷμα ἐσχηκώς, δι' ὧν ἡμᾶς ἐξηγοράσατο, εἰ μὴ τὴν ἀρχαίαν πλάσιν 155 τοῦ Ἀδὰμ εἰς ἑαυτὸν ἀνεκεφαλαιώσατο. Μάταιοι οὖν οἱ ἀπὸ Βαλεν τίνου, τοῦτο δογματίζοντες, ἵνα ἐκβάλωσι τὴν ζωὴν τῆς σαρκός. Τοῦ ἁγίου Ἱππολύτου ἐπισκόπου καὶ μάρτυρος. Ἐκ τοῦ λόγου τοῦ εἰς τὴν τῶν ταλάντων διανομήν. Τούτους δὲ καὶ τοὺς ἑτεροδόξους φήσειεν ἄν τις γειτνιᾶν, σφαλλο μένους παραπλησίως. Καὶ γὰρ κἀκεῖνοι, ἤτοι ψιλὸν ἄνθρωπον ὁμολογοῦσι πεφηνέναι τὸν Χριστὸν εἰς τὸν βίον, τῆς