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he says: "But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive." Behold, I have brought you proofs also from the divine oracles. See, then, the things of Christ compared with the things of Adam: the cure to the disease, the medicine to the wound, the wealth of righteousness to sin, the blessing to the curse, the remission to the condemnation, the observance to the transgression, life to death, the kingdom to hades, Christ to Adam, the man to the man. And yet the Lord Christ is not only man, but also pre-eternal God; but the divine apostle named him from the nature he assumed, since by this he compared the things concerning Adam. For of this is the justification, of this the struggle, of this the victory, of this the passions, of this the death, of this the resurrection; of this nature we are partakers, with this reign those who have pre-practiced the life of the kingdom. But I said 'with this,' not separating the divinity, but speaking of the properties of the humanity. {ERAN.} You have gone through many arguments concerning this, and you have fortified them with scriptural testimonies. If, then, the passion is truly of the flesh, how does the divine apostle, hymning the divine love for man, cry out: "He who did not spare His own Son, but delivered Him up for us all?" What son did he say was delivered up? 208 {ORTH.} Speak reverently, man; for there is one Son of God, for which reason indeed he has been called only-begotten. {ERAN.} If, then, there is one Son of God, the divine apostle called him His own Son. {ORTH.} True. {ERAN.} He therefore said that he was delivered up. {ORTH.} He himself, but not incorporeal, as we have often confessed. {ERAN.} It has been often confessed that he took a body and a soul. {ORTH.} Therefore the apostle was speaking about the things that happened to the body. {ERAN.} The divine apostle cried out all too clearly: "He who did not spare His own Son." {ORTH.} When, then, you hear God saying to Abraham, "Because you have not spared your beloved son for my sake," do you say that Isaac was slaughtered? {ERAN.} Certainly not. {ORTH.} And yet God said, "you have not spared;" and the God of all is true. {ERAN.} The phrase, "you have not spared," is adapted to Abraham's readiness; for with it he hastened to sacrifice the child, but God prevented him. {ORTH.} Just as, then, in the things concerning Abraham you did not tolerate the letter, but unfolding it you clarified the meaning, so also investigate the purpose of the apostolic saying. For you will see not the divine nature failing to obtain sparing, but the flesh that was nailed to the wood; and it is easy to perceive the truth even in the type. Does the sacrifice of Abraham seem to you to be a type of the sacred offering brought for the world? {ERAN.} Not at all; for I do not make a rule of doctrines out of the things said festally in the churches. {ORTH.} Most of all one ought to follow the teachers of the church. But since you oppose these, which is not well done, at least listen to the Savior himself, who said to the Jews: "Abraham your father rejoiced to see my day, and he saw it and was glad;" and observe how the Lord calls the passion a "day." 209 {ERAN.} I have accepted the Lord's testimony, and I believe in the type. {ORTH.} Compare, then, the type with the truth, and you will see even in the type the impassibility of the Godhead. For there is a father both here and there, and a beloved son likewise both here and there, and each one carries the material for the sacrifice. For the one carried the wood, the other the cross upon his shoulders. And they say that the summit of the mountain was deemed worthy of both sacred offerings; and the number of days and nights also agrees, and the resurrection after these. For Isaac too, by his father's readiness

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φησι· "Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων ἐγένετο. Ἐπειδὴ γὰρ δι' ἀνθρώπου ὁ θάνατος, καὶ δι' ἀνθρώπου ἀνάστασις νεκρῶν. Ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνῄσκουσιν, οὕτως καὶ ἐν τῷ Χριστῷ πάντες ζωο ποιηθήσονται." Ἰδού σοι καὶ ἐκ τῶν θείων λογίων τὰς ἀποδείξεις παρήγαγον. Βλέπε τοίνυν τοῖς τοῦ Ἀδὰμ τὰ τοῦ Χριστοῦ παρεξεταζό μενα, τῇ νόσῳ τὴν θεραπείαν, τῷ ἕλκει τὸ φάρμακον, τῇ ἁμαρτίᾳ τῆς δικαιοσύνης τὸν πλοῦτον, τῇ ἀρᾷ τὴν εὐλογίαν, τῇ κατακρίσει τὴν ἄφεσιν, τῇ παραβάσει τὴν τήρησιν, τῇ τελευτῇ τὴν ζωήν, τῷ ᾅδῃ τὴν βασιλείαν, τῷ Ἀδὰμ τὸν Χριστόν, τῷ ἀνθρώπῳ τὸν ἄνθρωπον. Καίτοι οὐκ ἄνθρωπος μόνον, ἀλλὰ καὶ θεὸς προαιώνιος ὁ δεσπότης Χριστός· ἀλλ' ἐκ τῆς ληφθείσης αὐτὸν ὠνόμασε φύσεως ὁ θεῖος ἀπόστολος, ἐπειδήπερ ταύτῃ τὰ κατὰ τὸν Ἀδὰμ παρεξήτασε. Ταύτης γὰρ ἡ δικαίωσις, ταύτης ἡ πάλη, ταύτης ἡ νίκη, ταύτης τὰ πάθη, ταύτης ὁ θάνατος, ταύτης ἡ ἀνάστασις, ταύτης κοινωνοῦμεν τῆς φύσεως, ταύτῃ συμβασιλεύουσιν οἱ τῆς βασιλείας τὴν πολιτείαν προμελετήσαντες. Ταύτῃ δὲ εἶπον, οὐ τὴν θεότητα χωρίζων, ἀλλὰ τῆς ἀνθρωπότητος τὰ ἴδια λέγων. {ΕΡΑΝ.} Πολλοὺς περὶ τούτου διεξελήλυθας λόγους, καὶ γραφικαῖς αὐτοὺς ὠχύρωσας μαρτυρίαις. Εἰ τοίνυν τῆς σαρκὸς ἀληθῶς τὸ πάθος, πῶς ὁ θεῖος ἀπόστολος βοᾷ τὴν θείαν φιλανθρωπίαν ὑμνῶν· "Ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν;" Ποῖον υἱὸν ἔφη παραδεδόσθαι; 208 {ΟΡΘ.} Εὐφήμει, ἄνθρωπε· εἷς γὰρ τοῦ θεοῦ υἱός· οὗ δὴ ἕνεκα μονο γενὴς προσηγόρευται. {ΕΡΑΝ.} Εἰ τοίνυν εἷς ἐστιν υἱὸς τοῦ θεοῦ, αὐτὸν ὁ θεῖος ἀπόστολος ἴδιον υἱὸν προσηγόρευσεν. {ΟΡΘ.} Ἀληθές. {ΕΡΑΝ.} Αὐτὸν οὖν ἄρα ἔφη παραδεδόσθαι. {ΟΡΘ.} Αὐτόν, ἀλλ' οὐκ ἀσώματον, ὡς πολλάκις ὡμολογήσαμεν. {ΕΡΑΝ.} Ὡμολογήθη πολλάκις σῶμα αὐτὸν καὶ ψυχὴν εἰληφέναι. {ΟΡΘ.} Οὐκοῦν περὶ τῶν τῷ σώματι συμβεβηκότων ὁ ἀπόστολος εἴρηκεν. {ΕΡΑΝ.} Ἐναργῶς ἄγαν ὁ θεῖος ἀπόστολος κέκραγεν· "Ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο." {ΟΡΘ.} Ὅταν οὖν ἀκούσῃς τοῦ θεοῦ πρὸς τὸν Ἀβραὰμ λέγοντος, " ̓Ανθ' ὧν οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι' ἐμέ," ἐσφάχθαι λέγεις τὸν Ἰσαάκ; {ΕΡΑΝ.} Οὐ δῆτα. {ΟΡΘ.} Καὶ μὴν ὁ θεὸς ἔφη τό, "οὐκ ἐφείσω·" ἀληθὴς δὲ ὁ τῶν ὅλων θεός. {ΕΡΑΝ.} Τῇ προθυμίᾳ τοῦ Ἀβραὰμ τό, "οὐκ ἐφείσω," συνήρμο σται· ἐκείνῃ γὰρ ὥρμησεν ἱερεῦσαι τὸν παῖδα, ἀλλ' ὁ θεὸς διεκώλυσεν. {ΟΡΘ.} Ὥσπερ τοίνυν ἐν τοῖς κατὰ τὸν Ἀβραὰμ οὐκ ἠνέσχου τοῦ γράμματος, ἀλλ' ἀναπτύξας τοῦτο τὴν διάνοιαν ἐσαφήνισας, οὕτω καὶ τῆς ἀποστολικῆς ῥήσεως ἐρεύνησον τὸν σκοπόν. Ὄψει γὰρ οὐ τὴν θείαν φύσιν ἥκιστα τυχοῦσαν φειδοῦς, ἀλλὰ τὴν σάρκα τὴν προσηλω θεῖσαν τῷ ξύλῳ· ῥᾴδιον δὲ κἂν τῷ τύπῳ κατιδεῖν τὴν ἀλήθειαν. ∆οκεῖ σοι τύπος εἶναι τοῦ Ἀβραὰμ ἡ θυσία τῆς ὑπὲρ τοῦ κόσμου προσενεχθείσης ἱερουργίας; {ΕΡΑΝ.} Οὐ πάντως· οὐδὲ γὰρ κανόνα ποιοῦμαι δογμάτων τὰ πανηγυρικῶς ἐν ταῖς ἐκκλησίαις λεγόμενα. {ΟΡΘ.} Μάλιστα μὲν ἐχρῆν τοῖς τῆς ἐκκλησίας διδασκάλοις ἀκολου θεῖν. Ἐπειδὴ δὲ τούτοις ἀντιτείνεις, οὐκ εὖγε ποιῶν, αὐτοῦ γ' οὖν τοῦ σωτῆρος ἄκουσον πρὸς Ἰουδαίους εἰρηκότος· "Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο, ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδε, καὶ ἐχάρη·" καὶ σκόπησον ὡς ἡμέραν ὁ κύριος τὸ πάθος προσαγορεύει. 209 {ΕΡΑΝ.} Ἐδεξάμην τὴν δεσποτικὴν μαρτυρίαν, καὶ πιστεύω τῷ τύπῳ. {ΟΡΘ.} Παράθες τοίνυν τῇ ἀληθείᾳ τὸν τύπον, καὶ ὄψει κἀν τῷ τύπῳ τὸ ἀπαθὲς τῆς θεότητος. Πατὴρ γὰρ κἀνταῦθα κἀκεῖ, καὶ υἱὸς ὡσαύτως ἀγαπητὸς κἀνταῦθα κἀκεῖ, καὶ φέρων ἑκάτερος τῆς θυσίας τὴν ὕλην. Ὁ μὲν γὰρ τὰ ξύλα, ὁ δὲ τὸν σταυρὸν ἐπὶ τῶν ὤμων ἐκό μιζε. Φασὶ δὲ καὶ τὴν τοῦ ὄρους ἀκρωνυχίαν ἱερουργίας ἑκατέρας ἀξιωθῆναι· συμφωνεῖ δὲ καὶ ὁ τῶν ἡμερῶν καὶ τῶν νυκτῶν ἀριθμός, καὶ ἡ μετὰ ταύτας ἀνάστασις. Καὶ γὰρ Ἰσαὰκ τῇ τοῦ πατρὸς προθυ μίᾳ