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and a mother's milk, and the other food and drink, show a nature receptive to these things. But if someone, being foolish, should object with the food that was in the tent of Abraham, let him know he is being exceedingly foolish. For those things seemed to happen, being consumed in another way, which He who consumed it knows. And if someone should foolishly grant that the incorporeal nature partook of those things, yet you will not find hunger and thirst there. But here, need prompted such passions, not as if the united divinity were unable to make the body free from need (for He who a little later bestowed immortality on all bodies, would have more easily shown his own body to be superior to need), but He permitted it to show its own nature, so that the heresies that denied its assumption might be clearly refuted as lying. For just as, being able to show himself superior to death (for this indeed He accomplished after three days), He allowed himself both to suffer and to die, in order to fulfill the mystery of the economy; so also He yielded to hunger, and to thirst, and to grow weary, and to sleep, so that the Docetists might receive no pretext to strengthen the heresy of their falsehood. Therefore both hunger and thirst, and in addition to these, weariness and sleep, testify that the body of the Lord is a human body. And confirming this word, the divine Apostle cries out, saying: "Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, and deliver those, all who through fear of death were throughout their 83.497 lives subject to death. And through these words he clearly showed that He clothed Himself with the same nature as us. But if anyone is offended by the "clothing," let him hear the patriarch Jacob prophesying: "He will wash his robe in wine, and his garment in the blood of the grape." And let him hear the divine Paul crying out: "Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith," and so on. For he called his flesh a curtain, just as the patriarch Jacob called it a robe and a garment. But it is superfluous to expand upon this argument, since both the New and the Old Testament clearly show the Lord's body. 13. -That He also assumed a soul with the body. That the only-begotten Son of God also assumed a rational soul when he became man, the evangelist Luke teaches, saying: "And Jesus increased in stature and in favor with God and man." Now, a body increases in stature, but a soul in wisdom. For the Godhead admits of no other increase; for the Word of God is all-perfect. And He reasonably joined the increase in wisdom to the increase in stature. For according to the measure of the body's age, the divine nature revealed its own wisdom. But the Master teaches the assumption of the soul more clearly. For to those who suppose the passion to be involuntary, He said before the passion: "I have authority to lay down my soul, and I have authority to take it up again. No one takes it from me; I lay it down of my own accord, so that I may take it up again." And through these words He has clearly shown that the soul which is laid down and taken up is one thing, and the divinity which lays it down and takes it up is another. And I said "one" and "another," not dividing into two persons, but showing the difference of the natures. So also elsewhere He said: "For this reason the Father loves me, because I lay down my soul for the sheep." And in another passage, also the turmoil which the soul endured at the time of the passion

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καὶ τὸ μητρῷον γάλα, καὶ ἡ ἐδωδὴ ἡ ἄλλη καὶ ἡ πόσις, τὴν τούτων δεκτικὴν ἐπιδείκνυσι φύσιν. Εἰ δέ τις ἀνοηταίνων ἀντιθείη τὴν ἐν τῇ σκηνῇ τοῦ Ἀβραὰμ γεγενημένην τροφὴν, ἴστω λίαν ἀνοηταίνων. Ἐκεῖνα γὰρ ἐδόκει γίγνεσθαι, καθ' ἕτερον ἁλισκόμενα τρόπον, ὃν οἶδεν ὁ δαπανή σας. Εἰ δὲ καὶ δοίη τις ἀνοήτως μεταλαβεῖν ἐκείνων τὴν ἀσώματον φύσιν, ἀλλ' οὐ πεῖναν εὑρήσεις καὶ δίψος ἐκεῖ. Ἐνταῦθα δὲ ἡ χρεία τοιαῦτα παρεκίνει πάθη, οὐχ ὡς μὴ δυναμένης τῆς ἡνωμένης θεότητος ἀνενδεὲς καταστῆσαι τὸ σῶμα (ὁ γὰρ μικρὸν ὕστερον πᾶσι τοῖς σώμασι τὴν ἀθανασίαν δωρησάμενος, ῥᾷον ἂν τὸ οἰκεῖον σῶμα κρεῖττον ἐνδείας ἀπέφηνεν), ἀλλὰ παρεχώρει τούτῳ τὴν οἰκείαν ἐπιδεῖξαι φύσιν, ὥστε τὰς τούτου τὴν πρόσληψιν ἀρνησαμένας αἱρέ σεις ἐναργῶς ψευδομένας ἐλέγχεσθαι. Ὥσπερ γὰρ κρεῖττον ἀποφῆναι δυνάμενος θανάτου (τοῦτο γὰρ δὴ καὶ μετὰ τρεῖς ἡμέρας εἰργάσατο), καὶ παθεῖν, καὶ ἀποθανεῖν συνεχώρησεν, ἵνα πληρώσῃ τὸ τῆς οἰκονομίας μυστήριον· οὕτως ἐνεδίδου καὶ πεινῇν, καὶ διψῇν, καὶ κοπιᾷν, καὶ ὑπνοῦν, ἵνα μηδεμίαν λάβωσιν ἀφορμὴν οἱ ∆οκηταὶ, κρατῦναι τοῦ ψεύδους τὴν αἵρεσιν. Τοιγαροῦν καὶ ἡ πεῖνα, καὶ τὸ δίψος, καὶ πρὸς τούτοις ὁ κόπος, καὶ ὁ ὕπνος, σῶμα ἀνθρώ πινον προσμαρτυροῦσιν εἶναι τοῦ Κυρίου τὸ σῶμα. Καὶ τοῦτον μὲν βεβαιῶν τὸν λόγον ὁ θεῖος Ἀπόστολος, βοᾷ λέγων· "Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκε σαρκὸς καὶ αἵματος, παραπλησίως καὶ αὐτὸς μετέσχε τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, καὶ ἀπαλ λάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ 83.497 ζῇν ἔνοχοι ἧσαν θανάτῳ. Ἄντικρυς δὲ διὰ τού των ἐδήλωσεν, ὡς τὴν αὐτὴν ἡμῖν περιεβάλετο φύσιν. Εἰ δέ τις τὴν περιβολὴν δυσχεραίνει, ἀκουσάτω τοῦ πατριάρχου προλέγοντος Ἰακώβ· "Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὑτοῦ, καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὑτοῦ." Ἀκουσάτω δὲ καὶ τοῦ θείου Παύλου βοῶντος· "Ἔχοντες οὖν ἀδελφοὶ παῤῥησίαν πρὸς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰη σοῦ, ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τουτέστι τῆς σαρκὸς αὑ τοῦ, καὶ ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ Θεοῦ, προσ ερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳ τῆς πίστεως," καὶ τὰ ἑξῆς. Καταπέτασμα γὰρ τὴν σάρκα αὐτοῦ προσηγόρευσεν, ὡς ὁ πατριάρ χης Ἰακὼβ στολὴν καὶ περιβολήν. Ἀλλὰ γὰρ περιττὸν τὸν περὶ τούτου λόγον εὐρύνειν, καὶ τῆς Καινῆς καὶ τῆς Παλαιᾶς ∆ιαθήκης σαφῶς ἐπιδεικνυούσης τοῦ Κυρίου τὸ σῶμα. ΙΓʹ. -Ὅτι καὶ ψυχὴν μετὰ τοῦ σώματος ἀνέλα βεν. Ὅτι δὲ καὶ ψυχὴν ἀνέλαβε λογικὴν ἐνανθρωπήσας ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ, διδάσκει ὁ εὐαγγελιστὴς Λουκᾶς λέγων· "Ἰησοῦς δὲ προέκοπτεν ἡλικίᾳ καὶ χάριτι παρὰ Θεῷ καὶ ἀνθρώποις." Προκόπτει δὲ ἡλικίᾳ μὲν σῶμα, σοφίᾳ δὲ ψυχή. Θεότης γὰρ οὐδ ετέραν ἐπίδοσιν ἐπιδέχεται· παντέλειος γὰρ ὁ τοῦ Θεοῦ Λόγος. Εἰκότως δὲ συνέζευξε τῇ τῆς ἡλικίας αὐξήσει τὴν τῆς σοφίας ἐπίδοσιν. Πρὸς γὰρ τὸ μέ τρον τῆς τοῦ σώματος ἡλικίας ἀπεκάλυπτεν ἡ θεία φύσις τὴν οἰκείαν σοφίαν. Σαφέστερον δὲ τῆς ψυχῆς τὴν πρόσληψιν ὁ ∆εσπότης διδάσκει. Τοῖς γὰρ τοπά ζουσιν ἀκούσιον εἶναι τὸ πάθος, ἔλεγε πρὸ τοῦ πά θους· "Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν. Οὐδεὶς αἴρει αὐτὴν ἀπ' ἐμοῦ· ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ, ἵνα πάλιν λάβω αὐτήν." Ἐναργῶς δὲ διὰ τούτων δεδήλωκεν, ὡς ἄλλη μὲν ἡ τιθεμένη καὶ λαμβανο μένη ψυχὴ, ἄλλη δὲ ἡ τιθεῖσα καὶ λαμβάνουσα θεό της. Ἄλλην δὲ καὶ ἄλλην ἔφην, οὐκ εἰς δύο πρόσωπα διαιρῶν, ἀλλὰ τῶν φύσεων δεικνὺς τὸ διάφορον. Οὕτω καὶ ἑτέρωθι ἔφη· "∆ιὰ τοῦτο ὁ Πατήρ με ἀγαπᾷ, ὅτι ἐγὼ τίθημι τὴν ψυχήν μου ὑπὲρ τῶν προβάτων." Ἐν ἄλλῳ δὲ χωρίῳ, καὶ ἣν ὑπ έμεινεν ἡ ψυχὴ ταραχὴν παρὰ τὸν τοῦ πάθους καιρὸν