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by the anointing of the Spirit was named Christ. But He was anointed, not as God, but as man. And if He was anointed according to his humanity, it was after the incarnation that He was also named Christ. But nevertheless, the God Logos is not one, and Christ another; for the God Logos, having become man, was named Jesus Christ; and He became man, so that He might renew the nature corrupted by sin. For this reason He took on the whole of our sinful nature, that He might heal the whole. For He did not assume the nature of the body using it as a cloak for His divinity, according to the madness of Arius and 83.492 Eunomius; for it was easy for Him to be seen even without a body, just as He was seen of old by Abraham, and by Jacob, and by the other saints; but He willed for that defeated nature itself to conquer the adversary, and to receive the victory; for this very reason He assumed a body and a rational soul. For divine Scripture does not divide man into three parts, but says that this living being is composed of soul and body. For God, having formed the body from the dust, breathed into it the soul, and showed two natures, not three. And the same Lord says in the Gospels: "Fear not those who kill the body, but are not able to kill the soul." And many such things can be found in the divine Scripture. But that He did not contrive a cloak for His divinity, according to the myths of the heretics, but through the first-fruits secured the victory for the whole race, by assuming the perfect human nature, the divine Apostle is a true witness and an accurate teacher. For in the Epistle to the Romans, revealing the mystery of the economy, he spoke thus: "Therefore, just as through one man sin entered into the world, and through sin death, and so death spread to all men, because all sinned." Having shown through these things the origin of sin, and the fruit that sprouted from it, and the one who first received it, he demonstrates its end. "For until the law," he says, "sin was in the world, but sin is not imputed when there is no law; but death reigned from Adam until Moses, even over those who had not sinned in the likeness of the transgression of Adam, who is a type of the one to come." He calls Moses the law, and until the appearance of the Savior, the polity according to him prevailed. But since those who lived under this polity transgressed, as did those who lived under the law of nature, death rightly reigned, with sin strengthening its dominion; for death was the sentence for sin. Having thus taught whence sin took its beginning, and until when death reigned, he shows how their power was destroyed, and he hymns the immeasurable love of God for mankind, saying thus: "But the free gift is not like the trespass. For if by the trespass of the one the many died, much more did the grace of God and the gift by the grace of the one man, Jesus Christ, abound to the many." The munificence of the love for mankind, he says, surpasses what is just. For the decree of justice, because one had sinned, delivered his entire race to death; but the divine mercy, when all men had come under the curse and were entangled in the snares of sin, through one righteous act has bestowed salvation on all. And he called the Savior a man, 83.493 not denying His divinity (for he knows Him to be God, and God of equal honor with the one who begot Him), but teaching that like was healed by like, and by the first-fruits the whole was sanctified. For according to His humanity He came under the law, and having fulfilled the law, He freed those who had transgressed the law from the curse. Then again he repeats the same argument in another way: "And the gift is not like that which came through the one who sinned. For the judgment, from one, was to condemnation; but the free gift, from many trespasses, was to

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χρίσμα τοῦ Πνεύματος ὠνομάσθη Χριστός. Ἐχρίσθη δὲ, οὐχ ὡς Θεὸς, ἀλλ' ὡς ἄνθρωπος. Εἰ δὲ κατὰ τὸ ἀνθρώπειον κέχρισται, μετὰ τὴν ἐνανθρώπησιν καὶ Χριστὸς ὠνο μάσθη. Ἀλλ' ὅμως οὐκ ἄλλος ὁ Θεὸς Λόγος, καὶ ἄλλος ὁ Χριστός· ὁ γὰρ Θεὸς Λόγος ἐνανθρωπήσας ὠνομάσθη Χριστὸς Ἰησοῦς· ἐνηνθρώπησε δὲ, ἵνα τὴν ὑπὸ τῆς ἁμαρτίας διαφθαρεῖσαν νεουργήσῃ φύσιν. ∆ιὰ τοῦτο πᾶσαν τὴν ἡμαρτηκυῖαν ἔλαβεν, ἵνα πᾶσαν ἰάσηται. Οὐ γὰρ προκαλύμματι τῆς θεότητος χρώμενος ἀν έλαβε τὴν τοῦ σώματος φύσιν, κατὰ τὴν Ἀρείου καὶ 83.492 Εὐνομίου φρενοβλάβειαν· ῥᾴδιον γὰρ ἦν αὐτῷ καὶ δίχα σώματος ὀφθῆναι, καθάπερ πάλαι τῷ Ἀβραὰμ, καὶ τῷ Ἰακὼβ, καὶ τοῖς ἄλλοις ἁγίοις ἑωράθη· ἀλλ' ἠβουλήθη αὐτὴν τὴν ἡττηθεῖσαν φύσιν καταγωνί σασθαι τὸν ἀντίπαλον, καὶ τὴν νίκην ἀπολαβεῖν· τούτου δὴ χάριν καὶ σῶμα καὶ ψυχὴν ἀνέλαβε λογι κήν. Οὐ γὰρ τριχῆ διαιρεῖ τὸν ἄνθρωπον ἡ θεία Γραφὴ, ἀλλ' ἐκ ψυχῆς καὶ σώματος τόδε τὸ ζῶον συνεστάναι φησίν. Ὁ γὰρ Θεὸς ἐκ τοῦ χοὸς τὸ σῶμα διαπλάσας ἐνεφύσησε τὴν ψυχὴν, καὶ δύο φύσεις ἔδειξεν, οὐ τρεῖς. Ὁ δὲ αὐτὸς ∆εσπότης ἐν τοῖς Εὐ αγγελίοις φησί· Μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεινόν των τὸ σῶμα, τὴν δὲ ψυχὴν ἀποκτεῖναι μὴ δυναμέ νων." Καὶ πολλὰ δὲ τοιαῦτα ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Γραφῇ. Ὅτι δὲ οὐ προκάλυμμα τῇ θεότητι μη χανώμενος, κατὰ τοὺς τῶν αἱρετικῶν μύθους, ἀλλὰ διὰ τῆς ἀπαρχῆς παντὶ τῷ γένει τὴν νίκην πραγ ματευόμενος, τελείαν τὴν ἀνθρωπείαν φύσιν ἀν έλαβε, μάρτυς ἀληθὴς, καὶ διδάσκαλος ἀκριβὴς, ὁ θεῖος Ἀπόστολος. Ἐν γὰρ τῇ πρὸς Ῥωμαίους Ἐπιστολῆτὸ τῆς οἰκονομίας ἀποκαλύπτων μυστήριον οὕτως ἔφη· "∆ιὰ τοῦτο ὥσπερ δι' ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθε, καὶ διὰ τῆς ἁμαρτίας ὁ θά νατος, καὶ οὕτως εἰς πάντας ἀνθρώπους διῆλθεν ὁ θάνατος, ἐφ' ᾧ πάντες ἥμαρτον." ∆είξας δὲ διὰ τούτων τὴν τῆς ἁμαρτίας ἀρχὴν, καὶ τὸν ἐκ ταύτης βεβλαστηκότα καρπὸν, καὶ τὸν ταύτην ἐξ ἀρχῆς εἰσδεξάμενον, ἐπιδείκνυσι ταύτης τὸ τέλος. "Ἄχρι γὰρ νόμου, φησὶν, ἁμαρτία ἦν ἐν τῷ κόσμῳ, ἁμαρ τία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμου· ἀλλ' ἐβασί λευσεν ὁ θάνατος ἀπὸ Ἀδὰμ, μέχρι Μωϋσέως, καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐν τῷ ὁμοιώματι τῆς παραβάσεως Ἀδὰμ, ὅς ἐστι τύπος τοῦ μέλλοντος." Μωϋσέα δὲ τὸν νόμον καλεῖ, μέχρι δὲ τῆς τοῦ Σωτῆρος ἐπιφανείας ἡ κατὰ τοῦτον ἐκράτει πολιτεία. Παραβαινόντων δὲ καὶ τῶν ὑπὸ τοῦτον πολιτευομένων, καὶ τῶν ὑπὸ τῷ νόμῳ τελούντων τῆς φύσεως, ἐβασί λευσεν εἰκότως ὁ θάνατος, κρατυνούσης αὐτοῦ τὴν δυναστείαν τῆς ἁμαρτίας· καταδίκη γὰρ ἦν τῆς ἁμαρτίας ὁ θάνατος. Οὕτω διδάξας πόθεν τε ἡ ἁμαρτία τὴν ἀρχὴν εἴληφε, καὶ μέχρι τίνος ὁ θάνα τος ἐβασίλευσε, δείκνυσι πῶς κατελύθη τούτων τὸ κράτος, καὶ τὴν ἀμέτρητον τοῦ Θεοῦ φιλανθρωπίαν ὑμνεῖ, λέγων οὕτως· "Ἀλλ' οὐχ ὡς τὸ παράπτωμα, οὕτω καὶ τὸ χάρισμα. Εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώ ματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ Θεοῦ, καὶ ἡ δωρεὰ ἐν χάριτι τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν." Ὑπερβαίνει, φησὶν, ἡ τῆς φιλανθρωπίας φιλοτιμία τὸ δίκαιον. Ὁ μὲν γὰρ τῆς δικαιοσύνης ὅρος ἑνὸς ἡμαρτηκότος ἅπαν τὸ τούτου γένος τῷ θανάτῳ παρ έδωκεν· ὁ δὲ θεῖος ἔλεος, πάντων ἀνθρώπων ὑπὸ τὴν ἀρὰν γεγενημένων, καὶ ταῖς τῆς ἁμαρτίας πά γαις ἐμπεπαρμένων, δι' ἑνὸς δικαιοσύνην πᾶσι τὴν σωτηρίαν δεδώρηται. Ἄνθρωπον δὲ τὸν Σωτῆρα 83.493 προσηγόρευσεν, οὐκ ἀρνούμενος αὐτοῦ τὴν θεότητα (Θεὸν γὰρ οἶδεν αὐτὸν, καὶ Θεὸν τοῦ γεγεννηκότος ὁμότιμον), ἀλλὰ διδάσκων, ὡς τῷ ὁμοίῳ τὸ ὅμοιον ἐξιάθη, καὶ τῇ ἀπαρχῇ τὸ ὅλον ἡγιάσθη. Κατὰ γὰρ τὸ ἀνθρώπειον ὑπὸ νόμον γενόμενος, καὶ τὸν νόμον πεπληρωκὼς, τοὺς παραβεβηκότας τὸν νόμον τῆς ἀρᾶς ἠλευθέρωσεν. Εἶτα πάλιν τὸν αὐτὸν λόγον ἑτέ ρως ἀνακυκλοῖ· "Καὶ οὐχ ὡς δι' ἑνὸς ἁμαρτήσαν τος τὸ δώρημα. Τὸ μὲν γὰρ κρῖμα, ἐξ ἑνὸς εἰς κατάκριμα· τὸ δὲ χάρισμα, ἐκ πολλῶν παραπτωμά των εἰς