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the risen thing was not another that grew from it, but the very thing that suffered, impassible, and the very grain that fell, risen; and risen incorruptible. And so that we might not again think that some part of it was raised, * the whole of it did not see corruption, for he says, “you will not let your holy one see corruption,” but the whole of it rose, for he says, “he has risen, he is not here.” And if he was raised and is not here, he has truly risen; and the scriptures, which are our life, are not mistaken. And so that the deceived might not find a pretext, he showed his bones and flesh to Thomas and said to his disciples, “See me, that it is I. For a spirit does not have bones and flesh, as you see me having.” 92.1 But if someone should sophistically say: But the body of our Savior was exceptional because it alone was conceived from Mary and without the seed of a man, was then the body of Adam also different from ours, because it was taken only from the earth without the seed of a man? But 92.2 no one can say or prove this. And if someone should again sophistically say: Only the whole of Christ's body rose, but ours is not raised itself, but another in its place, how then does he say, “Christ has risen, the firstfruits of those who have fallen asleep?” It is one and the same body 92.3 * the firstfruits of those who are raised. But how Christ became the firstfruits of those who have fallen asleep, let them learn and not turn again to another error and think that the other scriptures are false. 92.4 For before him he raised Lazarus and the son of the widow at Nain, and Elijah raised a dead person, and Elisha also raised two dead people, one while he was still 92.5 alive and one after he was buried. But those, having been raised, have died again, and they await the one and universal resurrection; but Christ is “the firstfruits of those who have fallen asleep,” because having risen “he no longer dies, death no longer has dominion over him” according to what is written. 92.6 For he died once, having endured the passion for us on account of our passions; once he tasted death, “even the death of the cross,” the Word willingly for our sake coming to death, that by death he might put death to death; 92.7 the Word having become flesh, not suffering in his divinity, but co-suffering with his humanity in impassibility, the passion being imputed to him while he himself remained in impassibility; death being imputed to him while he himself remained in 92.8 immortality, or rather, being wholly immortality. For he himself said, “I am the life.” * nor is our hope through flesh. “Cursed,” it says, “is the one who hopes in man. And he will be like the wild tamarisk.” 93.1 What then shall we say? Is Christ not a man? From what has been said before, it is clear to everyone that we undoubtedly confess the Lord God the Word to have become man not in appearance, but in truth. 93.2 But not a man who came to a progression of divinity. For our hope of salvation is not in a man; for no one of all the men from Adam was able to work out salvation, but God the Word having become man, so that our hope would not be in a man, but in a living and true God, having become man. 93.3 “For every priest, being taken from among men, is appointed on behalf of men,” according to what is written. Whence from our flesh the Lord, having come, took flesh, and God the Word became a man like us, so that in his divinity he might give us salvation and in his humanity he might suffer for us men, having loosed passion through passion and having put death to death through his own death. 93.4 And the passion was imputed to the divinity, although the divinity is impassible, but the passion was imputed to the divinity, because the holy and 93.5 impassible God the Word, having come, was so pleased. And the example is something like this: as if someone were wearing a garment,

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τὸ ἀναστὰν οὐδὲ ἀπ' αὐτοῦ ἕτερον φυέν, ἀλλ' αὐτὸ τὸ πεπονθὸς ἀπαθὲς καὶ αὐτὸς ὁ πεσὼν κόκκος ἀναστάς, ἀναστὰς δὲ 91.5 ἄφθαρτος. καὶ ἵνα πάλιν μὴ νομίσωμεν μέρος τι ἐγηγέρθαι ἐξ αὐτοῦ, * αὐτὸ μὲν ὅλον οὐκ εἶδε διαφθοράν, λέγει γάρ «οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν», αὐτὸ δὲ ὅλον ἀνέστη, λέγει 91.6 γάρ «ἀνέστη, οὐκ ἔστιν ὧδε». εἰ δὲ ἠγέρθη καὶ οὐκ ἔστιν ὧδε, ἀληθινῶς ἀνέστη· καὶ οὐ σφάλλονται αἱ γραφαί, οὖσαι ἡμετέρα ζωή. καὶ ἵνα μὴ εὕρωσιν οἱ ἠπατημένοι πρόφασιν, ὀστέα καὶ σάρκα ἔδειξε τῷ Θωμᾷ καὶ τοῖς μαθηταῖς αὐτοῦ ἔλεγεν «ἴδετέ με, ὅτι ἐγώ εἰμι. πνεῦμα γὰρ ὀστέα καὶ σάρκα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα». 92.1 Ἐὰν δέ τις σοφιζόμενος εἴπῃ· ἀλλὰ τὸ τοῦ σωτῆρος ἡμῶν σῶμα ἐξαίρετον ἦν διὰ τὸ μόνον συνειλῆφθαι ἀπὸ Μαρίας καὶ χωρὶς σπέρματος ἀνδρός, ἆρα γοῦν καὶ τὸ τοῦ Ἀδὰμ ἄλλο ἦν παρὰ τὸ ἡμῶν, ὅτι ἀπὸ γῆς μόνον ἐλήφθη χωρὶς σπέρματος ἀνδρός; ἀλλ' 92.2 οὐδεὶς ἔχει τοῦτο εἰπεῖν οὐδὲ ἀποδεῖξαι. ἐὰν δέ τις πάλιν σοφιζόμενος εἴπῃ· τὸ τοῦ Χριστοῦ μόνον ὅλον ἀνέστη, τὸ δὲ ἡμῶν οὐκ αὐτὸ ἐγείρεται, ἀλλ' ἀντ' αὐτοῦ ἕτερον, πῶς οὖν λέγει «ἀνέστη Χριστὸς ἀπαρχὴ τῶν κεκοιμημένων;» ἕν ἐστι καὶ αὐτὸ τὸ σῶμα 92.3 * ἀπαρχὴ τῶν ἐγειρομένων. πῶς δὲ ἀπαρχὴ γέγονε Χριστὸς τῶν κεκοιμημένων, μαθέτωσαν καὶ μὴ πάλιν εἰς ἄλλην πλάνην τραπῶσι 92.4 καὶ νομίσωσι τὰς ἄλλας γραφὰς ψεύδεσθαι. πρὸ αὐτοῦ γὰρ ἤγειρε τὸν Λάζαρον καὶ τὸν υἱὸν τῆς χήρας τῆς ἐν τῇ Ναῒν καὶ Ἠλίας ἤγειρε νεκρόν, ἀλλὰ καὶ Ἐλισσαῖος δύο ἤγειρε νεκρούς, ἕνα μὲν ἔτι 92.5 περιόντα ἕνα δὲ ταφέντα. ἀλλ' ἐκεῖνοι μὲν ἀναστάντες πάλιν τεθνήκασι, προσδοκῶσι δὲ τὴν μίαν καὶ καθολικὴν ἀνάστασιν· ὁ δὲ Χριστὸς «ἀπαρχὴ τῶν κεκοιμημένων», ὅτι ἀναστὰς «οὐκέτι ἀποθνῄσκει, θάνατος 92.6 αὐτοῦ οὐκέτι κυριεύει» κατὰ τὸ γεγραμμένον. ἅπαξ γὰρ ἀπέθανεν, ὑπὲρ ἡμῶν ὑπομείνας τὸ πάθος διὰ τὰ ἡμέτερα πάθη· ἅπαξ ἐγεύσατο θανάτου, «θανάτου δὲ σταυρικοῦ», ἑκὼν δι' ἡμᾶς ὁ Λόγος 92.7 ἐλθὼν εἰς θάνατον, ἵνα θανάτῳ θάνατον θανατώσῃ· ὁ Λόγος σὰρξ γενόμενος, οὐ πάσχων ἐν τῇ θεότητι, συμπάσχων δὲ μετὰ τῆς ἀνθρωπότητος ἐν ἀπαθείᾳ, πάθος αὐτῷ λογιζόμενον αὐτοῦ δὲ μένοντος ἐν ἀπαθείᾳ· θάνατος αὐτῷ λογιζόμενος αὐτοῦ μένοντος ἐν 92.8 ἀθανασίᾳ, μᾶλλον δὲ ὅλος ὢν ἀθανασία. αὐτὸς γὰρ εἶπεν «ἐγώ εἰμι ἡ ζωή». * οὔτε διὰ σαρκὸς ἡμῖν ἡ ἐλπίς. «ἐπικατάρατος, γάρ φησιν, ὁ ἐλπίζων ἐπ' ἄνθρωπον. καὶ ἔσται ὡς ἡ ἀγριομυρίκη.» 93.1 Τί οὖν ἐροῦμεν; οὐκ ἄνθρωπος ὁ Χριστός; ἐκ τῶν προλελεγμένων παντί τῳ δῆλόν ἐστιν ὅτι ἀναμφιβόλως ὁμολογοῦμεν τὸν κύριον θεὸν Λόγον ἄνθρωπον γεγόνοτα οὐ δοκήσει, ἀλλ' ἀληθείᾳ. 93.2 ἀλλ' οὐκ ἄνθρωπος ἐλθὼν ἐν προκοπῇ θεότητος. οὐδὲ γὰρ ἐπ' ἀνθρώπῳ ἡμῖν ἡ ἐλπὶς τῆς σωτηρίας· οὐδεὶς γὰρ πάντων τῶν ἀπὸ Ἀδὰμ ἀνθρώπων ἠδυνήθη ἐργάσασθαι τὴν σωτηρίαν, ἀλλὰ θεὸς Λόγος ἄνθρωπος γεγονώς, ἵνα μὴ ἡ ἐλπὶς ἡμῶν ᾖ ἐπ' ἄνθρωπον, ἀλλ' ἐπὶ 93.3 θεὸν ζῶντα καὶ ἀληθινόν, γενόμενον ἄνθρωπον. «πᾶς γὰρ ἱερεὺς ἀπὸ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται» κατὰ τὸ γεγραμμένον. ὅθεν ἀπὸ τῆς ἡμῶν σαρκὸς ἀνέλαβεν ὁ κύριος ἐλθὼν τὴν σάρκα καὶ ἄνθρωπος γέγονεν ἡμῖν ὅμοιος ὁ θεὸς Λόγος, ἵνα ἐν τῇ θεότητι δῴη ἡμῖν τὴν σωτηρίαν καὶ ἐν τῇ αὐτοῦ ἀνθρωπότητι πάθῃ ὑπὲρ ἡμῶν τῶν ἀνθρώπων, πάθος διὰ τοῦ πάθους λύσας καὶ 93.4 θάνατον διὰ θανάτου τοῦ ἰδίου θανατώσας. ἐλογίσθη δὲ τὸ πάθος εἰς τὴν θεότητα, καίτοι γε τῆς θεότητος ἀπαθοῦς οὔσης, λογιζομένου δὲ τοῦ πάθους τῇ θεότητι, ὅτι οὕτως εὐδόκησεν ἐλθὼν ὁ ἅγιος καὶ 93.5 ἀπαθὴς θεὸς Λόγος. ἔστι δὲ τὸ ὑπόδειγμα τοιόνδε τι· ὡς ἐάν τις ἱμάτιον ᾖ ἐνδεδυμένος,