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denying the talent of his divinity, that is, while confessing him as God, they again deny the man, teaching that he had deceived the sight of those who saw him, as not having worn a man, but rather having become a certain phantasmal appearance, just as Marcion and Valentinus and the Gnostics separating the Logos from the flesh, reject the one talent, the incarnation. From the same, from the epistle to a certain queen. Therefore he calls this one the firstfruits of those who have fallen asleep, as the firstborn of the dead. Who, having risen and wishing to show, that this was the one that had been raised, which was also the one that was dying, while the disciples were doubting, he called Thomas and said, "Come, touch and see, that a spirit does not have bone and flesh, as you see me having." Of the same, from the discourse on Elkanah and Anna. And for this reason three seasons of the year prefigured the savior himself, in order that he might fulfill the mysteries prophesied concerning him. At Passover, that he might show himself as the one who was about to be sacrificed as a sheep and to be shown as the true Passover, as the apostle says, "For Christ our Passover was sacrificed for us." And at Pentecost, that he might signify the kingdom of heaven, he himself first having ascended into heaven and having offered the man as a gift to God. Of the same, from the discourse on the great song. He who drew the lost first-formed man from the earth and held in the bonds of death out of the lowest Hades; he who came down from above and brought the one below up to the things above; the evangelist of the dead and redeemer of souls and becoming the resurrection of the buried, this one was the helper who had come to be for the vanquished man, κατ' 156 like him according to himself, the firstborn Logos visiting the first-formed Adam in the virgin; the spiritual one seeking the man of dust in the womb; the ever-living one seeking the one who died through disobedience; the heavenly one calling the earthly one to the things above; the noble one wishing to show the slave to be free through his own obedience; he who turned the man being dissolved into earth and having become food for the serpent into adamant, and showed this one, having been hung on a tree, to be lord over the one who had conquered, and for this reason Adam, having been defeated by a tree, is now found victorious through the tree. Of the same, from the same discourse. For those not now recognizing the Son of God incarnate, will recognize him coming as judge in glory, him who is now insulted in an inglorious body. Of the same, from the same discourse. For the apostles also, having come to the tomb on the third day, did not find the body of Jesus; in the same way the sons of Israel, having gone up on the mountain, were seeking the burial place of Moses, and did not find it. Of the same, from the interpretation of the 2nd psalm. This one who came forth into the world was revealed as God and man. And his human part it is easy to understand, when he hungers and is weary, and being tired, he thirsts, and being afraid, he flees, and praying, he grieves, and he sleeps on a pillow, and he asks to be spared the cup of suffering, and being in agony, he sweats, and he is strengthened by an angel, and he is betrayed by Judas, and he is dishonored by Caiaphas, and he is scorned by Herod, and he is scourged by Pilate, and he is mocked by soldiers, and he is nailed to a tree by the Jews, and crying out to the Father, he commits his spirit, and bowing his head, he expires, and his side is pierced by a spear, and being wrapped in a linen cloth, he is placed in a tomb, and on the third day he is raised by the Father. But his divine part again it is possible to see clearly, when he is worshipped by angels, and is seen by shep 157 herds, and is awaited by Simeon, and is testified to by Anna, and is sought by the magi, and is indicated by a star, and he makes water into wine at a wedding, and he rebukes the sea when it is moved by the violence of the winds, and upon

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θεότητος αὐτοῦ τὸ τάλαντον ἀρνούμενοι, ἤτοι τὸν θεὸν ὁμολογοῦντες, ἀναίνονται πάλιν τὸν ἄνθρωπον, πεφαντασιωκέναι διδάσκοντες τὰς ὄψεις αὐτῶν τῶν θεωμένων, ὡς ἄνθρωπον οὐ φορέσαντα ἄνθρωπον, ἀλλὰ δόκησίν τινα φασματώδη μᾶλλον γεγονέναι, οἷον ὥσπερ Μαρκίων καὶ Οὐα λεντῖνος καὶ οἱ Γνωστικοὶ τῆς σαρκὸς ἀποδιασπῶντες τὸν λόγον, τὸ ἓν τάλαντον ἀποβάλλονται, τὴν ἐνανθρώπησιν. Τοῦ αὐτοῦ ἐκ τῆς πρὸς βασιλίδα τινὰ ἐπιστολῆς. Ἀπαρχὴν οὖν τοῦτον λέγει τῶν κεκοιμημένων, ἅτε πρωτότοκον τῶν νεκρῶν. Ὃς ἀναστὰς καὶ βουλόμενος ἐπιδεικνύναι, ὅτι τοῦτο ἦν τὸ ἐγηγερμένον, ὅπερ ἦν καὶ ἀποθνῇσκον, δισταζόντων τῶν μαθητῶν, προσκαλεσάμενος τὸν Θωμᾶν ἔφη, "∆εῦρο, ψηλάφησον καὶ ἴδε, ὅτι πνεῦμα ὀστοῦν καὶ σάρκα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα." Τοῦ αὐτοῦ ἐκ τοῦ λόγου τοῦ εἰς τὸν Ἑλκανᾶν καὶ τὴν Ἄνναν. Καὶ διὰ τοῦτο τρεῖς καιροὶ τοῦ ἐνιαυτοῦ προετυποῦντο εἰς αὐτὸν τὸν σωτῆρα, ἵνα τὰ προφητευθέντα περὶ αὐτοῦ μυστήρια ἐπιτελέσῃ. Ἐν μὲν τῷ πάσχα, ἵνα ἑαυτὸν ἐπιδείξῃ τὸν μέλλοντα ὡς πρόβατον θύ εσθαι καὶ ἀληθινὸν πάσχα δείκνυσθαι, ὡς ὁ ἀπόστολος λέγει, "Τὸ δὲ πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός." Ἐν δὲ τῇ πεντηκοστῇ, ἵνα προσημήνῃ τὴν τῶν οὐρανῶν βασιλείαν, αὐτὸς πρῶτος εἰς οὐρανοὺς ἀναβὰς καὶ τὸν ἄνθρωπον δῶρον τῷ θεῷ προσενέγκας. Τοῦ αὐτοῦ ἐκ τοῦ λόγου τοῦ εἰς τὴν ᾠδὴν τὴν μεγάλην. Ὁ τὸν ἀπολωλότα ἐκ γῆς πρωτόπλαστον ἄνθρωπον καὶ ἐν δεσμοῖς θανάτου κρατούμενον ἐξ ᾅδου κατωτάτου ἑλκύσας· ὁ ἄνωθεν κατελ θὼν καὶ τὸν κάτω εἰς τὰ ἄνω ἀνενέγκας· ὁ τῶν νεκρῶν εὐαγγελιστὴς καὶ τῶν ψυχῶν λυτρωτὴς καὶ ἀνάστασις τῶν τεθαμμένων γινόμενος, οὗτος ἦν ὁ τοῦ νενικημένου ἀνθρώπου γεγενημένος βοηθός, κατ' 156 αὐτὸν ὅμοιος αὐτῷ, ὁ πρωτότοκος λόγος τὸν πρωτόπλαστον Ἀδὰμ ἐν τῇ παρθένῳ ἐπισκεπτόμενος· ὁ πνευματικὸς τὸν χοϊκὸν ἐν τῇ μήτρᾳ ἐπιζητῶν· ὁ ἀεὶ ζῶν τὸν διὰ παρακοῆς ἀποθανόντα· ὁ οὐράνιος τὸν ἐπίγειον εἰς τὰ ἄνω καλῶν· ὁ εὐγενὴς τὸν δοῦλον διὰ τῆς ἰδίας ὑπακοῆς ἐλεύθερον ἀποδεῖξαι θέλων· ὁ τὸν εἰς γῆν λυόμενον ἄνθρωπον καὶ βρῶμα ὄφεως γεγενημένον εἰς ἀδάμαντα τρέψας, καὶ τοῦτον ἐπὶ ξύλου κρεμασθέντα κύριον κατὰ τοῦ νενικηκότος ἀποδείξας, καὶ διὰ τοῦτο διὰ ξύλου ἡττηθεὶς Ἀδὰμ νῦν διὰ τοῦ ξύλου νικηφόρος εὑρίσκε ται. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Οἱ γὰρ τὸν υἱὸν τοῦ θεοῦ ἔνσαρκον νῦν μὴ ἐπιγινώσκοντες, ἐπιγνώ σονται αὐτὸν κριτὴν ἐν δόξῃ παραγινόμενον, τὸν νῦν ἐν ἀδόξῳ σώματι ὑβριζόμενον. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Καὶ γὰρ οἱ ἀπόστολοι ἐλθόντες εἰς τὸ μνημεῖον τῇ ἡμέρᾳ τῇ τρίτῃ οὐχ εὕρισκον τὸ σῶμα τοῦ Ἰησοῦ· ὃν τρόπον οἱ υἱοὶ τοῦ Ἰσραὴλ τὴν ταφὴν τοῦ Μωϋσέως ἀναβάντες ἐν τῷ ὄρει ἐζήτουν, καὶ οὐχ εὕρισκον. Τοῦ αὐτοῦ ἐκ τῆς ἑρμηνείας τοῦ βʹ ψαλμοῦ. Οὗτος ὁ προελθὼν εἰς τὸν κόσμον θεὸς καὶ ἄνθρωπος ἐφανερώθη. Καὶ τὸν μὲν ἄνθρωπον αὐτοῦ εὐκόλως ἔστι νοεῖν, ὅτε πεινᾷ καὶ κοπιᾷ, καὶ κάμνων διψᾷ, καὶ δειλιῶν φεύγει, καὶ προσευχόμενος λυπεῖται, καὶ ἐπὶ προσκεφαλαίου καθεύδει, καὶ ποτήριον πάθους παραιτεῖται, καὶ ἀγωνιῶν ἱδροῖ, καὶ ὑπ' ἀγγέλου δυναμοῦται, καὶ ὑπὸ Ἰούδα παραδίδοται, καὶ ἀτιμάζεται ὑπὸ Καϊάφα, καὶ ὑπὸ Ἡρώδου ἐξουθενεῖται, μαστίζεταί τε ὑπὸ Πιλάτου, καὶ ὑπὸ στρατιωτῶν παίζε ται, καὶ ὑπὸ Ἰουδαίων ξύλῳ προσπήγνυται, καὶ πρὸς πατέρα βοῶν παρατίθεται τὸ πνεῦμα, καὶ κλίνων κεφαλὴν ἐκπνεῖ, καὶ πλευρὰν λόγχῃ νύσσεται, καὶ σινδόνι ἑλισσόμενος ἐν μνημείῳ τίθεται, καὶ τριήμερος ὑπὸ πατρὸς ἀνίσταται. Τὸ δὲ θεϊκὸν αὐτοῦ πάλιν φανερῶς ἔστιν ἰδεῖν, ὅτε ὑπ' ἀγγέλων προσκυνεῖται, καὶ θεωρεῖται ὑπὸ ποι 157 μένων, καὶ προσδοκᾶται ὑπὸ Συμεών, καὶ ὑπὸ Ἄννης μαρτυρεῖται, καὶ ζητεῖται ὑπὸ μάγων, καὶ σημαίνεται δι' ἀστέρος, καὶ ὕδωρ ἐν γάμοις οἶνον ἀπεργάζεται, καὶ θαλάττῃ ὑπὸ βίας ἀνέμων κινουμένῃ ἐπιτιμᾷ, καὶ ἐπὶ