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against the flesh. “For the fruits of the flesh,” he says, “are fornication, adultery, licentiousness, and things like these” and “those who are in the flesh cannot please God” and “the flesh desires against the spirit.” But concerning the mind he says that “I will sing with the spirit, and I will sing with the mind also” and that “my mind is unfruitful or fruitful.” 76.6 For God established the mind, which scripture is accustomed to call the heart, as, so to speak, a leader and charioteer of the whole vessel, a discerner of good and evil things, a tester of the things that arise within us. “For the mind discerns words, but the throat tastes foods.” But the mind in man is discerning, but not yet assenting, unless it gives itself over to a turn. 77.1 Why then has it seemed good to some to cast this out from the incarnation of the Lord? And how have they benefited life by turning it rather to disorder? Or how has this harmed us or benefited us, so to speak, that they might help Christ? Or was it that they might do him this great favor 77.2 and say of him that he did not take a mind? For “O foolish Galatians” and “Cretans are always liars” and “Ephraim is a silly dove without a mind”; but our Lord, having become incarnate in life, has assumed all things perfectly, or rather, he himself, having become the fashioner of his own body, took it, he himself having taken or rather placed the soul in himself. 77.3 But some, wishing to make the incarnate presence of Christ and the perfect economy in him incomplete, I do not know what they were thinking, 77.4 have incorrectly said that Christ did not take a mind. but it is not because of * the mind that they appear * . For these men think the mind to be a hypostasis, and they dare to say that it is by nature what is usually called in Scripture the spirit in man, as the apostle says, “that your whole spirit and soul and body may be kept on the day of our Lord 77.5 Jesus Christ.” Therefore they are mistaken; for if the mind is the spirit and the spirit the mind, as they themselves think, and the soul is another hypostasis besides the mind and besides the spirit, there are no longer two hypostases in man brought together in one hypostasis, the soul is no longer the only thing with a hypostasis, nor is the body the only thing with a hypostasis, but we have then found four: mind one hypostasis, soul another hypostasis, spirit another hypo77.6 stasis, body another hypostasis. And if we investigate again, there will be still more; for since man has many names, both “the inner man” and “the outer man,” and Scripture has said all these things in terms of thought, tightening our understanding, so that we may leave out nothing of salvation nor an excuse arise for us to depart from the subject at hand. For these things are in man; but it is not necessary to be overly 77.7 curious. Nevertheless, according to their argument, if the mind is the spirit and the spirit the mind, and these exist apart from the soul, again, with what reason does he say, “I will sing with the spirit, and I will sing with the mind also”? For by this he showed that the spirit is not the mind, nor the mind the spirit. 78.1 Then again, “the soul that sins, it shall die,” he did not declare this apart from the body; or, “for there were,” he says, “in the ship about seventy souls,” and they were not by any means souls without bodies, but bodies with souls; and again, custom is wont to call a man by one name, that he is the master of eighty 78.2 bodies, not by any means without souls. Therefore the Word, having become flesh, did not happen to be without a soul, just as he was not without every reality. For when it says “soul,” it did not declare it to be without a body, nor when we say “bodies,” 78.3 do we think of them as being without souls. Why then has it seemed good to those wishing to say the mind has been cast out? Or how has this benefited the church? Or rather, how has it not disturbed it? And how does it not make our 78.4

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κατὰ τῆς σαρκός. «τῆς γὰρ σαρκός» φησίν «οἱ καρποὶ πορνεία μοιχεία ἀσέλγεια καὶ τὰ τούτων ὅμοια» καί «οἱ ἐν σαρκὶ δὲ ὄντες θεῷ ἀρέσαι οὐ δύνανται» καί «ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος». περὶ δὲ τοῦ νοῦ φησὶν ὅτι «ψαλῶ τῷ πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ» καὶ ὅτι «ὁ νοῦς μου ἄκαρπος ἢ ἔγκαρπός ἐστιν». 76.6 ἔθετο γὰρ τὸν νοῦν ὁ θεός, ὅνπερ εἴωθεν ἡ γραφὴ καλεῖν καρδίαν, ἡγεμόνα ὡς εἰπεῖν καὶ ἡνίοχον τοῦ παντὸς σκεύους, διακριτὴν ἀγαθῶν τε καὶ φαύλων, δοκιμαστὴν τῶν ἐν ἡμῖν ἐγγινομένων. «νοῦς μὲν γὰρ ῥήματα διακρίνει, λάρυγξ δὲ σῖτα γεύεται». διακριτικὸς δὲ ὁ νοῦς ἐν τῷ ἀνθρώπῳ, οὔπω δὲ συγκαταθετικός, ἐὰν μὴ εἰς τροπὴν ἑαυτὸν δῴη. 77.1 Τί οὖν ἔδοξέ τισι τοῦτον ἀπὸ τῆς ἐνανθρωπήσεως τοῦ κυρίου παρεκβαλεῖν; τί δὲ ὠφέλησαν τὸν βίον εἰς ἀκαταστασίαν μᾶλλον * τρέψαντες; ἢ τί τοῦτο ἔβλαψεν ἡμᾶς ἢ ὠφέλησεν ἵν' οὕτως εἴπω, ὅπως βοηθήσωσι τῷ Χριστῷ; ἦ ἵνα χάριν αὐτῷ ποιήσωσι μεγάλην 77.2 ταύτην καὶ εἴπωσιν περὶ αὐτοῦ ὅτι οὐκ ἔλαβε νοῦν; «Γαλάται μὲν γὰρ ἀνόητοι» καὶ «Κρῆτες ἀεὶ ψεῦσται» καὶ «Ἐφραῒμ περιστερὰ ἄνους»· ὁ δὲ κύριος ἡμῶν ἐνανθρωπήσας εἰς τὸν βίον τὰ πάντα τελείως ἀνείληφε, μᾶλλον δὲ ἔλαβεν αὐτὸς τοῦ ἑαυτοῦ σώματος γεγονὼς πλάστης, αὐτὸς ἑαυτῷ λαβὼν τὴν ψυχὴν ἤτοι ἐνθείς. 77.3 Τινὲς δὲ βουλόμενοι ἐλλιπῆ ποιεῖν τὴν ἔνσαρκον Χριστοῦ παρουσίαν καὶ τελείαν ἐν αὐτῷ οἰκονομίαν, οὐκ οἶδα τί διανοούμενοι 77.4 οὐκ ὀρθῶς εἶπον νοῦν τὸν Χριστὸν μὴ εἰληφέναι. οὐχὶ δὲ διὰ * τὸν νοῦν φαίνονται *. ὑπόστασιν γὰρ οὗτοι τὸν νοῦν νομίζουσιν εἶναι καὶ φύσει τολμῶσι λέγειν αὐτὸν εἶναι τὸ εἰωθὸς ἐν τῇ γραφῇ λέγεσθαι ἐν τῷ ἀνθρώπῳ πνεῦμα, ὡς λέγει ὁ ἀπόστολος, «ἵνα ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν 77.5 Ἰησοῦ Χριστοῦ τηρηθείη». σφάλλονται οὖν· εἰ γάρ ἐστι νοῦς τὸ πνεῦμα καὶ τὸ πνεῦμα νοῦς, ὡς καὶ αὐτοὶ νομίζουσι, ψυχὴ δὲ ἄλλη ὑπόστασις παρὰ τὸν νοῦν καὶ παρὰ τὸ πνεῦμα, οὐκέτι δύο ὑποστάσεις ἐν τῷ ἀνθρώπῳ ἐν μιᾷ συναγόμεναι ὑποστάσει, οὐκέτι ἐνυπόστατος μόνη ψυχὴ καὶ ἐνυπόστατον τὸ σῶμα, ἀλλ' εὑρήκαμεν λοιπὸν τέσσαρα· νοῦν μίαν ὑπόστασιν, ψυχὴν ἄλλην ὑπόστασιν, πνεῦμα ἄλλην ὑπό77.6 στασιν, σῶμα ἄλλην ὑπόστασιν. καὶ ἐὰν πάλιν ἐρευνήσωμεν, ἔτι πλέον ἔσται· ἐπειδὴ γὰρ πολλὰ ὀνόματα κέκτηται ὁ ἄνθρωπος, καὶ «ὁ ἔσω ἄνθρωπος» καὶ «ὁ ἔξω ἄνθρωπος», καὶ ταῦτα πάντα ἡ γραφὴ εἴρηκε νοηματικῶς, περισφίγγουσα ἡμῶν τὴν διάνοιαν, ἵνα μηδὲν καταλείψωμεν τῆς σωτηρίας μηδὲ πρόφασις ἡμῖν γένηται τοῦ ἐκβῆναι τοῦ προκειμένου. ἔστι γὰρ ταῦτα ἐν τῷ ἀνθρώπῳ· οὐ χρὴ δὲ καὶ 77.7 πολυπραγμονεῖν. ὅμως δὲ κατὰ τὸν ἐκείνων λόγον, εἰ ὁ νοῦς ἐστι τὸ πνεῦμα καὶ τὸ πνεῦμα ὁ νοῦς, ταῦτα δὲ ἐκτὸς τῆς ψυχῆς ὑπάρχει, πάλιν τίνι τῷ λόγῳ λέγει «ψαλῶ τῷ πνεύματι, ψαλῶ καὶ τῷ νοΐ»; διὰ τούτου γὰρ ἀπέδειξε μὴ τὸ πνεῦμα εἶναι τὸν νοῦν μηδὲ τὸν νοῦν τὸ πνεῦμα. 78.1 Εἶτα πάλιν «ψυχὴ ἡ ἁμαρτάνουσα αὕτη ἀποθανεῖται» οὐκ ἐκτὸς τοῦ σώματος ἀπεφήνατο· ἤ «ἦσαν γάρ», φησίν, «ἐν τῷ πλοίῳ ὡς ἑβδομήκοντα ψυχαί», καὶ οὐ πάντως ψυχαὶ ἦσαν ἄνευ σώματος, ἀλλὰ σώματα σὺν ψυχαῖς· καὶ πάλιν εἴωθεν ἡ συνήθεια καλεῖν τὸν ἄνθρωπον ἀπὸ τοῦ ἑνὸς ὀνόματος, ὅτι δεσπότης ἐστὶν ὀγδοήκοντα 78.2 σωμάτων, οὐ πάντως ἄνευ ψυχῶν. ὁ Λόγος τοίνυν σὰρξ γενόμενος οὐκ ἐκτὸς ψυχῆς ἐτύγχανεν, ὡς καὶ οὐκ ἐκτὸς πάσης πραγματείας. οὐ γὰρ ὅτε λέγει ψυχήν, ἄνευ σώματος ἀπεφήνατο οὐδὲ ὅτε λέγομεν σώματα, 78.3 ἄνευ ψυχῆς ὄντα διανοούμεθα. τί οὖν ἔδοξε τοῖς βουλομένοις λέγειν τὸν νοῦν παρεκβεβλῆσθαι; ἢ τί τοῦτο τὴν ἐκκλησίαν ὠφέλησεν; ἢ τί μᾶλλον οὐκ ἐτάραξε; πῶς δὲ οὐκ ἐλλιπῆ ποιεῖται τὴν ἡμῶν 78.4