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But if blood sprinkled on a garment stains the garment, but * it did not reach the body of the one clothed, yet the 93.6 stain from the blood is reckoned to the one clothed in the garment, so Christ suffered in the flesh, in the Lord's human person, I say, whom the holy God the Word Himself, having come from heaven, fashioned for Himself; as the holy Peter says, "put to death in the flesh, but made alive in the spirit" and again, "Since therefore Christ suffered for us in the flesh, 93.7 arm yourselves also with the same thought." Just as the blood on a garment is reckoned to the one wearing it, the passion of the flesh was reckoned to him as divinity, although it suffered nothing, so that the world might not have 93.8 its hope in a man, but in the Lord's human person, the divinity undertaking for the passion to be reckoned to it, so that salvation for the world might come from the impassible divinity, so that the passion that occurred in the flesh might be reckoned to the divinity, although it suffered nothing, so that the scripture might be fulfilled which says, "for if they had known it, they would not have crucified the Lord of glory" and what follows. 94.1 Therefore, he was crucified, the Lord was crucified, and we worship the crucified one, the one buried and risen on the third day and ascended into heaven. "O the depth of the riches and wisdom and knowledge 94.2 of God" as it is written; "For we know in part and we prophesy in part," as drawing a drop from the ocean of the knowledge of God and apprehending a model of such an economy, the grace of our hope by the good pleasure of the Father, the will of the Son, with the will of the Holy Spirit, * of the same economy of God. 94.3 But all the scriptures contained sporadically the proclamation of the resurrection, but the perfection was reserved for the presence of the hypostatic Word himself. 94.4 "For Christ is the fulfillment of the law" as it is written. For where did the divine letter not speak about the resurrection? First, the blood of Abel proclaims it; for after he died, "it still speaks," as the scripture says. "Enoch was translated and was not found and did not see death; for he pleased God." Noah constructed an ark by God's command, working a new birth 94.5 for himself and his own house. Abraham, being old, receives a child "his body being already as good as dead" and from the dead God granted the hope, especially since "Sarah's womb" was dead; and that which was "obsolete and close to disappearing," the dried-up source of the woman's customary flow, again receives power for the conception of seed and the old woman conceives 94.6 as a younger one. And Isaac was delivered to his father alive from death; for God, by delivering the child living to his father from the dead, proclaimed the hope 94.7 of resurrection. Jacob shows the matter, not putting the hope of the bones in second place; for he took care for such things not as if they were perishing, but as if they were about to live again and he commanded not incidentally that they be brought up from the land of the Egyptians. 94.8 And Joseph signified this, saying, "You shall carry my bones up with you"; "for God will surely visit you." If there were no hope of resurrection, what care is there for bones, that the righteous command 94.9 concerning perishing bones? The first voice to Moses was the testimony of God: "I am the God of Abraham and the God of Isaac and the God of Jacob," of those who are asleep in the world but are living with me. One and the same Spirit that spoke in the law also teaches in the gospel. For the Savior also signified this to the Sadducees, "He who speaks in the prophets, behold, I am present." 95.1 And the rod of Aaron will also show, being dry for perhaps many years and

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ἐν δὲ τῷ ἱματίῳ αἷμα ῥαντισθὲν μολύνῃ τὸ ἱμάτιον, τὸ δὲ * σῶμα οὐκ ἔφθασε τοῦ ἐνδεδυμένου, λογίζεται δὲ 93.6 ὁ σπῖλος ὁ ἐκ τοῦ αἵματος τῷ ἐνδεδυμένῳ τὸ ἱμάτιον, οὕτως ἐν τῇ σαρκὶ πέπονθεν ὁ Χριστός, ἐν αὐτῷ φημι τῷ κυριακῷ ἀνθρώπῳ, ὃν εἰς ἑαυτὸν ἀνεπλάσατο ἐλθὼν ἀπ' οὐρανῶν αὐτὸς ὁ ἅγιος θεὸς Λόγος· ὥς φησιν ὁ ἅγιος Πέτρος «θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι» καὶ πάλιν «Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκί, 93.7 καὶ ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε». καθὼς τὸ αἷμα ἐν ἱματίῳ λογίζεται τῷ φοροῦντι, ἐλογίσθη αὐτῷ τὸ πάθος τῆς σαρκὸς εἰς θεότητα, μηδὲν αὐτῆς παθούσης, ἵνα μὴ εἰς ἄνθρωπον ἔχῃ ὁ κόσμος 93.8 τὴν ἐλπίδα, ἀλλ' ἐν τῷ κυριακῷ ἀνθρώπῳ, τῆς θεότητος ἀναδεχομένης λογισθῆναι εἰς αὐτὴν τὸ πάθος, ἵνα γένηται ὑπὲρ κόσμου ἡ ἀπὸ θεότητος ἀπαθοῦς σωτηρία, ἵνα τὸ ἐν σαρκὶ γενόμενον πάθος εἰς τὴν θεότητα λογισθῇ, καίτοι γε μηδὲν παθούσης αὐτῆς, ἵνα πληρωθῇ ἡ λέγουσα γραφή «εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν» καὶ τὰ ἑξῆς. 94.1 Ἐσταυρώθη οὖν, ἐσταυρώθη ὁ κύριος καὶ προσκυνοῦμεν τὸν ἐσταυρωμένον, τὸν ταφέντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ καὶ εἰς οὐρανοὺς ἀνελθόντα. «ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως 94.2 θεοῦ» κατὰ τὸ γεγραμμένον· «ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν», ὡς ῥανίδα ἀπὸ πελάγους ἀρυόμενοι τῆς τοῦ θεοῦ γνώσεως καὶ καταλαμβάνοντες τῆς τοιαύτης οἰκονομίας ὑπόδειγμα, τῆς ἡμῶν ἐλπίδος τὴν χάριν εὐδοκίᾳ πατρὸς θελήσει υἱοῦ σὺν θελήσει ἁγίου πνεύματος, * τῆς αὐτῆς θεοῦ οἰκονομίας. 94.3 εἶχον δὲ πᾶσαι αἱ γραφαὶ σποράδην τὸ κήρυγμα τῆς ἀναστάσεως, ἐτηρεῖτο δὲ τὸ τέλειον τῇ αὐτοῦ τοῦ ἐνυποστάτου Λόγου παρουσίᾳ. 94.4 «πλήρωμα γὰρ νόμου Χριστός» κατὰ τὸ γεγραμμένον. ποῦ γὰρ οὐκ ἔλεγε τὸ θεῖον γράμμα περὶ ἀναστάσεως; πρῶτον τὸ τοῦ Ἄβελ αἷμα κηρύττει· μετὰ γὰρ τὸ ἀποθανεῖν «ἔτι λαλεῖ», ὥς φησιν ἡ γραφή. «Ἐνὼχ μετετέθη καὶ οὐχ ηὑρίσκετο καὶ οὐκ εἶδε θάνατον· εὐηρέστησε γὰρ τῷ θεῷ». Νῶε κιβωτὸν κατεσκεύασεν ἐκ θεοῦ προστάγματος, ἑαυτῷ 94.5 παλιγγενεσίαν τῷ οἰκείῳ ἐργαζόμενος οἴκῳ. Ἀβραὰμ γηραλέος λαμβάνει παῖδα «νενεκρωμένου ἤδη τοῦ σώματος» καὶ ἐκ νεκρῶν ὁ θεὸς τὴν ἐλπίδα κεχάρισται, νεκρωθείσης μάλιστα «τῆς μήτρας Σάρρας·» καὶ τὸ «πεπαλαιωμένον καὶ ἐγγὺς ἀφανισμοῦ γεγονός», τῆς κατ' ἐθισμὸν γυναικὸς ἀκολουθίας ἡ ξηρανθεῖσα πηγή, αὖθις δύναμιν λαμβάνει εἰς καταβολὴν σπέρματος καὶ ἡ γηραλέα ὡς νεωτέρα 94.6 κυΐσκει. καὶ Ἰσαὰκ ἀπὸ θανάτου ζῶν τῷ πατρὶ παρεδόθη· ὁ γὰρ θεὸς ἐκ νεκρῶν τῷ πατρὶ τὸν παῖδα παραδιδοὺς ζῶντα ἀναστάσεως 94.7 ἐλπίδα ἐκήρυττεν. Ἰακὼβ δείκνυσι τὴν πραγματείαν, μὴ ἐν δευτέρῳ τιθέμενος τὴν τῶν ὀστέων ἐλπίδα· ἐπεμελεῖτο γὰρ τῶν τοιούτων οὐχ ὡς ἀπολλυμένων, ἀλλ' ὡς μελλόντων αὖθις ἀναβιοῦν καὶ ἐνετέλλετο ἀνακομισθῆναι ἐκ τῆς τῶν Αἰγυπτίων χώρας οὐ παρέργως. 94.8 καὶ ὁ Ἰωσὴφ τοῦτο ἐσήμανε «συνανοίσετέ μου τὰ ὀστᾶ» φάσκων· «ἐπισκοπῇ γὰρ ἐπισκέψεται ὑμᾶς ὁ κύριος». εἰ μὴ ἐλπὶς ἦν ἀναστάσεως, τίς ὀστέων ἡ ἐπιμέλεια ἐν τῷ περὶ τῶν φθειρομένων ὀστέων 94.9 ἐντέλλεσθαι τοὺς δικαίους; πρώτη φωνὴ τῷ Μωυσῇ ἡ τοῦ θεοῦ μαρτυρία· «ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ»,τῶν ἐν κόσμῳ μὲν κοιμωμένων παρ' ἐμοὶ δὲ ζώντων. ἓν πνεῦμα καὶ τὸ αὐτὸ τὸ λαλῆσαν ἐν νόμῳ καὶ ἐν εὐαγγελίῳ διδάσκον. τοῦτο γὰρ καὶ Σαδδουκαίοις ὁ σωτὴρ ἐσήμαινεν «ὁ λαλῶν ἐν τοῖς προφήταις ἰδοὺ πάρειμι». 95.1 Ὑποδείξῃ δὲ καὶ ἡ ῥάβδος τοῦ Ἀαρὼν ξηρὰ οὖσα διὰ πολλῶν τάχα ἐτῶν καὶ