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having fallen under it? May it not be so. "For he committed 80.2 no sin, nor was deceit found in his mouth." For if he breathed his power into the saints and in whom he breathed they are testified to have been holy, righteous, advanced in their days, blameless, how much more the Word himself, "in whom all the fullness of the Godhead was pleased to dwell bodily," even if he takes true flesh from Mary the ever-virgin and a truly human soul and mind and whatever else is in man, he himself, having all things in himself, being God, held them, not being divided towards wickedness, not being broken by the evil one, not being captured by pleasure, not falling under 80.3 the transgression of Adam? And for this reason the apostle says, "born of a woman, born under the law" and again "being found in fashion as a man"; and the "in fashion" and the "as a man" and the "born" and the "under the law," being brought together through both, signifies perfection and impassibility, from "born," his being perfect, and from "under the law," not in appearance, and from "in fashion," the steadfastness of the form, and 80.4 from "as a man," his sinlessness. Since these things are so, let no one be deceived by empty myths. For if, being truly born from above from a father, he was also truly born from Mary, he is true above and true below, and if he is imperfect below, he is also imperfect above. But if he is perfect above, he is also perfect below; he did not dwell in another 80.5 perfect one, but perfected all things in himself. And he rose from the dead, no longer being divided in the tomb into body and divinity and soul in the underworld, no longer falling under touch, no longer being held back, but entering through closed doors, yet being touched 80.6 by Thomas, so that he might not be likened to a phantom, but to reality; he who was believed in by Thomas after the saying was fulfilled, "with my hands I sought God, and I was not deceived," the same God the same man, who did not bring about a confusion, but mixed the two 80.7 into one; not proceeding to non-existence, but strengthening the earthly body with divinity, he united them into one power, he brought them together into one divinity; being one Lord, one Christ, not two Christs nor two gods. 80.8 In him a spiritual body, in him incomprehensible divinity, that which suffered not being corrupted, the impassible incorruptible, the whole incorruption; God the Lord, sitting at the right hand of the Father, not having left the flesh aside, but having united it into one and sitting as the whole one divinity at the right hand of the Father. 81.1 This therefore is the only-begotten, the perfect, the uncreated, the unchangeable, the immutable, the inconceivable, the invisible, who became man among us and rose spiritually and "dies no more," no longer being poor, he who "for our sakes became poor, though he was rich," who is wholly spirit, who unites the fleshly and the divine, one Lord, king, Christ, the Son of God, seated in heaven at the right hand of the Father "above every rule and authority, power and every name that is named," says in the gospel, "Go and baptize all nations in 81.2 the name of the Father and of the Son and of the Holy Spirit." This * and being in the midst † did not signify a commingling of the Son with the Father, nor a commingling of the Holy Spirit with the Father and the Son, but he knows the Father as a true Father and showed himself to be a true, subsistent Word and his Holy Spirit a subsistent Spirit and "Spirit of 81.3 truth," uncreated, unchangeable, immutable; not so that one might suppose, being deceitfully disposed towards the faith and hiding his feet and dealing deceitfully with the truth, "for God 81.4 tests hearts and minds." And the heretic says: "Clearly I believe that the Father is Father and the Son is Son and the Holy Spirit is Holy Spirit, and I confess three hypostases in one essence; I do not say another essence besides the

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ὑποπεσόντα; μὴ γένοιτο. «ἁμαρτίαν 80.2 γὰρ οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ.» εἰ γὰρ τὴν αὐτοῦ δύναμιν ἐνέπνευσε τοῖς ἁγίοις καὶ ἐν οἷς ἐνέπνευσε μαρτυροῦνται ὅτι ἦσαν ἅγιοι δίκαιοι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἄμεμπτοι, πόσῳ γε μᾶλλον αὐτὸς ὁ Λόγος, «ἐν ᾧ εὐδόκησε πᾶν τὸ πλήρωμα τῆς θεότητος κατοικῆσαι σωματικῶς», κἄν τε σάρκα ἀληθινὴν λάβῃ ἐκ Μαρίας τῆς ἀειπαρθένου καὶ ψυχὴν ἀνθρωπείαν ἀληθινῶς καὶ νοῦν καὶ εἴ τί ἐστιν ἕτερον ἐν τῷ ἀνθρώπῳ, αὐτὸς ἐν ἑαυτῷ ἔχων τὰ ὅλα κατεῖχε θεὸς ὢν μὴ μεριζόμενα πρὸς τὴν κακίαν, μὴ θρυπτόμενα ἀπὸ τοῦ πονηροῦ, μὴ ἁλισκόμενα ἐν τῇ ἡδονῇ, μὴ ὑποπίπτοντα 80.3 τῷ τοῦ Ἀδὰμ παραπτώματι; καὶ διὰ τοῦτό φησιν ὁ ἀπόστολος «γενόμενος ἐκ γυναικός, γενόμενος ὑπὸ νόμον» καὶ πάλιν «ἐν σχήματι εὑρεθεὶς ὡς ἄνθρωπος»· τὸ δὲ σχήματι καὶ τὸ ὡς ἄνθρωπος καὶ τὸ γενόμενος καὶ τὸ ὑπὸ νόμον δι' ἀμφοτέρων συναγόμενον τελειότητα σημαίνει καὶ ἀπάθειαν, ἐκ τοῦ γενόμενος τὸ εἶναι τέλειος καὶ ἐκ τοῦ ὑπὸ νόμον τὸ μὴ δοκήσει καὶ ἐκ τοῦ σχήματι τῆς ἰδέας τὸ βέβαιον καὶ 80.4 ἐκ τοῦ ὡς ἄνθρωπος τὸ ἀναμάρτητον. τούτων τοίνυν οὕτως ἐχόντων μηδεὶς ἀπατάσθω κενοῖς μύθοις. εἰ γὰρ ἄνωθεν γεννηθεὶς ἀπὸ πατρὸς ἀληθινῶς ἀληθινῶς ἐγεννήθη καὶ ἀπὸ Μαρίας, καὶ ἄνω ἀληθεύει καὶ κάτω ἀληθεύει καὶ εἰ ἐστὶν κάτω ἀτελής, καὶ ἄνω ἀτελής. εἰ δὲ ἄνω ἐστὶ τέλειος, καὶ κάτω ἐστὶ τέλειος· οὐκ ἐν ἄλλῳ 80.5 τελείῳ ᾤκησεν, ἀλλ' εἰς ἑαυτὸν τὰ πάντα ἐτελείωσε. καὶ ἀνέστη ἐκ τῶν νεκρῶν μηκέτι μεριζόμενος ἐν μνήματι εἰς σῶμα καὶ θεότητα καὶ ψυχὴν ἐν καταχθονίοις, μηκέτι ὑπὸ ἁφὴν ὑποπίπτων, μηκέτι ἐπεχόμενος, ἀλλ' εἰσερχόμενος θυρῶν κεκλεισμένων, ψηλαφώμενος δὲ 80.6 ὑπὸ τοῦ Θωμᾶ, ἵνα μὴ φαντασίᾳ ἀπεικασθῇ, ἀλλ' ἀληθείᾳ· ὁ ὑπὸ τοῦ Θωμᾶ πιστευθεὶς μετὰ τὸ πληρωθῆναι τὸ προειρημένον «ταῖς χερσί μου τὸν θεὸν ἐξεζήτησα, καὶ οὐκ ἠπατήθην», ὁ αὐτὸς θεὸς ὁ αὐτὸς ἄνθρωπος, ὁ μὴ σύγχυσιν ἀπεργασάμενος, ἀλλὰ τὰ δύο 80.7 κεράσας εἰς ἕν· οὐκ εἰς ἀνυπαρξίαν χωρήσας, ἀλλὰ συνδυναμώσας σῶμα γήϊνον τῇ θεότητι εἰς μίαν δύναμιν ἥνωσεν, εἰς μίαν θεότητα συνήγαγεν· εἷς ὢν κύριος εἷς Χριστός, οὐ δύο Χριστοὶ οὐδὲ δύο θεοί. 80.8 ἐν αὐτῷ σῶμα πνευματικὸν ἐν αὐτῷ θεότης ἀκατάληπτος, τὸ πεπονθὸς μὴ φθαρὲν τὸ ἀπαθὲς ἄφθαρτον, ἀφθαρσία τὸ ὅλον· θεὸς κύριος, καθεζόμενος ἐν δεξιᾷ τοῦ πατρός, μὴ παραλείψας τὴν σάρκα, εἰς ἓν δὲ συνενώσας καὶ εἰς μίαν τὸ ὅλον θεότητα καθεζόμενος ἐν δεξιᾷ τοῦ πατρός. 81.1 Οὗτος οὖν ὁ μονογενής, ὁ τέλειος ὁ ἄκτιστος ὁ ἄτρεπτος ὁ ἀναλλοίωτος ὁ ἀπερινόητος ὁ ἀόρατος, ὁ ἐνανθρωπήσας ἐν ἡμῖν καὶ ἀναστὰς πνευματικῶς καὶ «μηκέτι ἀποθνῄσκων», μηκέτι πτωχεύων ὁ «δι' ἡμᾶς πτωχεύσας πλούσιος ὤν», ὁ πνεῦμα ὢν ὅλος, ὁ τὸ σαρκικὸν καὶ τὸ θεϊκὸν ἑνῶν, κύριος εἷς βασιλεὺς Χριστός, ὁ υἱὸς τοῦ θεοῦ, ἐν οὐρανῷ καθεσθεὶς ἐν δεξιᾷ τοῦ πατρὸς «ἐπάνω πάσης ἀρχῆς καὶ ἐξουσίας, δυνάμεως καὶ παντὸς ὀνόματος ὀνομαζομένου», φησὶν ἐν τῷ εὐαγγελίῳ «ἀπελθόντες βαπτίσατε πάντα τὰ ἔθνη εἰς 81.2 ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος». τοῦτο δὲ * καὶ ἀνὰ μέσον † ὂν οὐ συναλοιφὴν ἐσήμαινε τὸν υἱὸν τῷ πατρὶ οὐδὲ συναλοιφὴν τὸ πνεῦμα τὸ ἅγιον τῷ πατρὶ καὶ τῷ υἱῷ, ἀλλὰ πατέρα οἶδε πατέρα ἀληθινὸν καὶ ἑαυτὸν ἀληθινὸν ἀπέδειξεν ἐνυπόστατον Λόγον καὶ τὸ ἅγιον αὐτοῦ πνεῦμα ἐνυπόστατον πνεῦμα καὶ «πνεῦμα 81.3 ἀληθείας», ἄκτιστον ἄτρεπτον ἀναλλοίωτον· οὐχ ὡς ἵνα τις ὑπονοήσῃ δολίως φερόμενος πρὸς τὴν πίστιν καὶ τοὺς πόδας αὐτοῦ ἀποκρύπτων καὶ δολιευόμενος πρὸς τὴν ἀλήθειαν «ἐτάζει γὰρ καρ81.4 δίας καὶ νεφροὺς ὁ θεός». καὶ λέγει ὁ αἱρετικός· δηλονότι πιστεύω ὅτι ὁ πατὴρ πατὴρ καὶ ὁ υἱὸς υἱὸς καὶ τὸ ἅγιον πνεῦμα ἅγιον πνεῦμα καὶ ὁμολογῶ τρεῖς ὑποστάσεις ἐν μιᾷ οὐσίᾳ· οὐχ ἑτέραν δὲ λέγω οὐσίαν παρὰ τὴν