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"Handle me," to show that only the human nature is tangible, but the divine is intangible. And He who said, "I go," signifies a local change of place; but He who has encompassed all things, in whom, as the apostle says, all things were created, and in him all things consist, has nothing in existing things outside of Himself, which comes to be by some movement or change of place.

From the same author, from the same discourse. "Therefore being exalted to the right hand of God." Who then was exalted? The humble or the Most High? And what is the humble, if not the human? And what else is the Most High besides the divine? But God does not need to be exalted, being Most High; therefore the apostle says the human was exalted. And to be exalted by becoming Lord and Christ. Therefore, the apostle does not, through the word "made," represent the pre-eternal existence of the Lord, but the transformation of the humble to the exalted, which took place at the right hand of God. For through this word the mystery of piety is made clear. For he who said, "Being exalted to the right hand of God," manifestly reveals the ineffable economy of the mystery, that the right hand of God, the creative power of all existing things, which is the Lord, through whom all things came to be, and without whom nothing that has been made subsists, this right hand led up the man united to it to its own height through the union. Of Saint Amphilochius, bishop of Iconium. From the discourse on, "My Father is greater than I." Distinguish, then, the natures, both that of God and that of man. For He did not become man from God by a falling away, nor God from man by a progression. From the same author, from the discourse on, "The Son can do nothing of Himself." For after the resurrection the Lord shows both things together, both that the body is not of such a kind, and that it is this body which is rising. Recall the account. The disciples were gathered together after the passion and the resurrection, and with the doors closed the Lord stood in their midst. He never did this before the passion. For was Christ not able to do this long ago? for all things are possible for God. But 171 He did not do it before the passion, lest you think the econo my a phantom, or an appearance, nor think the flesh of Christ spiritual, nor that it came down from heaven, nor that it was of a different substance from our flesh. For some, having imagined all these things, and thinking to glorify the Lord through them, are unaware that they are blaspheming through the eucharist, and accusing the truth of falsehood, besides the falsehood being altogether irrational. For if He assumed another body, what is that to my body, which is in need of salvation? If He brought flesh down from heaven, what is that to my flesh, which was taken from the earth? From the same author, from the same discourse. Therefore, for these reasons, not before the passion but after the passion, with the doors closed the Lord stood in the midst of the disciples, so that you may know that your soulish body also, having been sown, is raised a spiritual body. And so that you may not again think that which is rising is something different, when Thomas disbelieved in the resurrection, He shows him the prints of the nails, He shows him the traces of the wounds. Was He not able to heal Himself, and this after the resurrection, He who healed all even before the resurrection? But through showing the prints of the nails, He hands down that it is this body; and through entering with the doors closed, He shows that it is not of such a kind. This, on the one hand, so that He might fulfill the manner of the economy, having raised what had been put to death; but not of such a kind, so that it might not again fall into corruption, nor again undergo death. Of the blessed Theophilus, bishop of Alexandria. From the works against Origen. Neither of the

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"Ψηλαφήσατέ με," ἵνα δείξῃ ὅτι ψηλαφητὴ μόνη ἡ ἀνθρωπίνη φύσις, ἀναφὲς δὲ τὸ θεῖον. Καὶ ὁ εἰπών, "Πορεύομαι," τοπικὴν διασημαίνει μετάστασιν· ὁ δὲ τὰ πάντα ἐμπεριειληφώς, ἐν ᾧ, καθώς φησιν ὁ ἀπόστολος, ἐκτίσθη πάντα, καὶ ἐν αὐτῷ τὰ πάντα συνέστηκεν, οὐδὲν ἐν τοῖς οὖσιν ἔξω αὑτοῦ ἔχει, ὃ κατά τινα κίνησιν ἢ μεταχώρησιν γίνεται.

Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. "Τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθείς." Τίς οὖν ὑψώθη; ὁ ταπεινὸς ἢ ὁ ὕψιστος; τί δὲ τὸ ταπεινόν, εἰ μὴ τὸ ἀνθρώπινον; Τί δὲ ἄλλο παρὰ τὸ θεῖόν ἐστιν ὁ ὕψιστος; Ἀλλὰ μὴν ὁ θεὸς ὑψωθῆναι οὐ δεῖται, ὕψιστος ὤν· τὸ ἀνθρώπινον ἄρα ὁ ἀπόστολος ὑψωθῆναι λέγει. Ὑψωθῆναι δὲ διὰ τοῦ κύριος καὶ Χριστὸς γενέσθαι. Οὐκοῦν οὐ τὴν προαιώνιον ὕπαρξιν τοῦ κυρίου διὰ τοῦ ἐποίησε ῥήματος παρίστησιν ὁ ἀπόστολος, ἀλλὰ τὴν τοῦ ταπεινοῦ πρὸς τὸ ὑψηλὸν μεταποίησιν, τὴν ἐκ δεξιῶν τοῦ θεοῦ γεγενημένην. Σαφηνίζεται γὰρ διὰ τούτου τοῦ ῥήματος τὸ τῆς εὐσεβείας μυστήριον. Ὁ γὰρ εἰπών, "Τῇ δεξιᾷ τοῦ θεοῦ ὑψω θείς," φανερῶς ἐκκαλύπτει τὴν ἀπόρρητον τοῦ μυστηρίου οἰκονομίαν, ὅτι ἡ δεξιὰ τοῦ θεοῦ, ἡ ποιητικὴ τῶν ὄντων πάντων, ἥτις ἐστὶν ὁ κύριος, δι' οὗ τὰ πάντα ἐγένετο, καὶ οὗ χωρὶς ὑπέστη τῶν γεγονότων οὐδέν, αὕτη τὸν ἑνωθέντα πρὸς αὐτὴν ἄνθρωπον εἰς τὸ ἴδιον ἀνήγαγεν ὕψος διὰ τῆς ἑνώσεως. Τοῦ ἁγίου Ἀμφιλοχίου ἐπισκόπου Ἰκονίου. Ἐκ τοῦ λόγου τοῦ εἰς τό, "Ὁ πατήρ μου μείζων μού ἐστιν." ∆ιάκρινον λοιπὸν τὰς φύσεις, τήν τε τοῦ θεοῦ, τήν τε τοῦ ἀνθρώπου. Οὔτε γὰρ κατὰ ἔκπτωσιν ἐκ θεοῦ γέγονεν ἄνθρωπος, οὔτε κατὰ προ κοπὴν ἐξ ἀνθρώπου θεός. Τοῦ αὐτοῦ ἐκ τοῦ λόγου τοῦ εἰς τό, "Οὐ δύναται ὁ υἱὸς ποιεῖν ἀφ' ἑαυτοῦ οὐδέν." Μετὰ γὰρ τὴν ἀνάστασιν ὁ κύριος τὰ συναμφότερα δείκνυσι, καὶ ὅτι οὐ τοιοῦτον τὸ σῶμα, καὶ ὅτι τοῦτο τὸ ἀνιστάμενον. Ἀναμνήσθητι τῆς ἱστορίας. Ἦσαν οἱ μαθηταὶ συνειλεγμένοι μετὰ τὸ πάθος καὶ τὴν ἀνάστασιν, καὶ τῶν θυρῶν κεκλεισμένων ἔστη μέσος αὐτῶν ὁ κύριος. Οὐδέποτε τοῦτο πρὸ τοῦ πάθους ἐποίησε. Μὴ γὰρ οὐκ ἠδύνατο ὁ Χριστὸς καὶ πάλαι τοῦτο ποιῆσαι; πάντα γὰρ τῷ θεῷ δυνατά. Ἀλλ' 171 οὐκ ἐποίησε πρὸ τοῦ πάθους, ἵνα μὴ νομίσῃς φαντασίαν τὴν οἰκονο μίαν, ἢ δόκησιν, μηδὲ πνευματικὴν οἰηθῇς τοῦ Χριστοῦ τὴν σάρκα, μηδὲ ἐξ οὐρανῶν κατελθοῦσαν, μηδὲ ἑτεροούσιον τῇ ἡμετέρᾳ σαρκί. Ταῦτα γὰρ πάντα τινὲς φαντασθέντες, καὶ σεμνύνειν νομίζοντες διὰ τούτων τὸν κύριον, λελήθασι σφᾶς αὐτοὺς διὰ τῆς εὐχαριστίας βλασφη μοῦντες, καὶ ψεῦδος κατηγοροῦντες τῆς ἀληθείας, πρὸς τὸ καὶ παντά πασιν ἄλογον τὸ ψεῦδος τυγχάνειν. Εἰ γὰρ ἕτερον ἀνέλαβε σῶμα, τί πρὸς τὸ ἐμὸν τὸ τῆς σωτηρίας δεόμενον; Εἰ ἐξ οὐρανῶν κατήγαγε σάρκα, τί πρὸς τὴν ἐμὴν σάρκα τὴν ἐκ τῆς γῆς εἰλημμένην; Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. ∆ιὰ ταῦτα μὲν οὖν, οὐ πρὸ τοῦ πάθους, ἀλλὰ μετὰ τὸ πάθος, τῶν θυρῶν κεκλεισμένων ἔστη τῶν μαθητῶν μέσος ὁ κύριος, ἵνα γνῷς, ὅτι καὶ σοῦ τὸ ψυχικὸν σῶμα σπαρὲν ἐγείρεται σῶμα πνευματικόν. Ἵνα δὲ μὴ πάλιν ἄλλο νομίσῃς εἶναι τὸ ἀνιστάμενον, τοῦ Θωμᾶ πρὸς τὴν ἀνάστασιν ἀπιστήσαντος, δείκνυσιν αὐτῷ τοὺς τύπους τῶν ἥλων, δείκνυσιν αὐτῷ τῶν τραυμάτων τὰ ἴχνη. Ἆρ' οὐκ ἴσχυεν ἑαυτὸν ἰάσασθαι, καὶ ταῦτα μετὰ τὴν ἀνάστασιν, ὁ πάντας καὶ πρὸ τῆς ἀναστάσεως ἰασάμενος; Ἀλλὰ δι' ὧν μὲν τοὺς τύπους τῶν ἥλων δείκνυσι, παραδίδωσιν ὅτι τοῦτο· δι' ὧν δὲ κεκλεισμένων τῶν θυρῶν εἴσεισι, δείκνυσιν ὅτι οὐ τοιοῦτο. Τοῦτο μέν, ἵνα πληρώσῃ τὸν τρόπον τῆς οἰκονομίας, ἐγείρας τὸ νενεκρωμένον, οὐ τοιοῦτον δέ, ἵνα μὴ πάλιν ὑποπέσῃ φθορᾷ, μηδὲ πάλιν ὑποστῇ θάνατον. Τοῦ μακαρίου Θεοφίλου ἐπισκόπου Ἀλεξανδρείας. Ἐκ τῶν κατὰ Ὠριγένους. Οὔτε τῆς