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received its harmony, and grew nerves and veins and arteries, and the flesh spread underneath between these, and the skin as a covering for all of them, and then it commanded the souls to return to their own bodies. {ERAN.} These things are true. {ORTH.} The Lord's body, however, did not undergo this corruption, but remaining incorrupt, it received its own soul on the third day. {ERAN.} It is agreed. {ORTH.} Therefore, the passion belongs to those whose is also the death? {ERAN.} Certainly. {ORTH.} And of those whose is the death, theirs is also the resurrection? {ERAN.} Necessarily. {ORTH.} And indeed, when the great Peter mentioned the resurrection, and certainly also the divine David, did they not say that the soul was not abandoned to Hades, and the body did not undergo corruption? {ERAN.} So they said. {ORTH.} Therefore, the Godhead did not undergo death, but the body did, by the separation of the soul. {ERAN.} I for my part will not tolerate these absurd arguments. {ORTH.} Then you are fighting against your own arguments; for these are yours, which you have called absurd. {ERAN.} You are slandering me completely; for none of these arguments is mine. 224 {ORTH.} When someone asks what is the animal that is at once rational and mortal, and someone answers and says, 'man,' whom would you call the interpreter of the statement, the one asking or the one answering? {ERAN.} The one answering. {ORTH.} With good reason, then, I said these arguments are yours; for you, in answering and denying some things, and agreeing to others, confirmed the arguments. {ERAN.} Therefore, I will not answer at all, but will only ask; and you answer me. {ORTH.} I will answer. {ERAN.} What then do you say to that apostolic saying: "For if they had known it, they would not have crucified the Lord of glory?" For here he mentioned neither body nor soul. {ORTH.} Therefore, one must not add "in the flesh" here either, that device of yours which was invented by you against the Godhead of the Word; but the passion must be applied to the bare Godhead of the Word. {ERAN.} By no means; for he suffered in the flesh; but the incorporeal nature was not able to suffer in and of itself. {ORTH.} But it is not at all proper to add to the apostolic sayings. {ERAN.} There is nothing absurd in one who knows the apostolic scope to add what is missing. {ORTH.} But to add to the divine words is manic and audacious; but to unfold what is written and to reveal the hidden meaning is pious and holy. {ERAN.} You have spoken correctly. {ORTH.} Therefore, we would be doing nothing improper or unholy if we too investigate the meaning of what is written. {ERAN.} Certainly not. {ORTH.} Let us then together seek what seems to be hidden. {ERAN.} By all means. {ORTH.} The great Paul called the divine James the brother of the Lord. {ERAN.} True. 225 {ORTH.} How then shall we understand him to be a brother? By kinship to the Godhead or to the humanity? {ERAN.} I will not tolerate a division of the united natures. {ORTH.} And yet you have divided them many times in the previous examinations. And you will do the same thing now. For tell me, do you call God the Word the only-begotten Son? {ERAN.} So I say. {ORTH.} And does "only-begotten" mean the only son? {ERAN.} It certainly does. {ORTH.} And does the only-begotten have no brother at all? {ERAN.} He has none at all; for if he had a brother he would not be called only-begotten. {ORTH.} Falsely then have they called James the brother of the Lord. For the Lord is only-begotten, and the only-begotten has no brother at all. {ERAN.} But the Lord is not incorporeal, so that the heralds of the truth would only say things pertaining to the Godhead. {ORTH.} How then could you show the apostle's word to be true? {ERAN.} By saying that according to the flesh he shared in the Lord's kinship. {ORTH.} Behold, you have again introduced to us the division that is accused by you. {ERAN.} There was no other way to show the kinship. {ORTH.} Do not then accuse those who are unable to resolve such matters in any other way. {ERAN.} You are leading the discussion to other things, wishing to avoid the problem. {ORTH.} Not at all, my good man; for through the

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ἀπέλαβεν ἁρμονίαν, καὶ ἔφυσε νεῦρα καὶ φλέβας καὶ ἀρτηρίας, καὶ τὰς μεταξὺ τούτων ὑπεστρωμένας σάρκας, καὶ τὸ δέρμα τούτων ἁπάντων τὸ κάλυμμα, καὶ τότε τὰς ψυχὰς ἐπανελθεῖν πρὸς τὰ οἰκεῖα παρηγγύησε σώματα. {ΕΡΑΝ.} Ἀληθῆ ταῦτα. {ΟΡΘ.} Τὸ μέντοι κυριακὸν σῶμα ταύτην οὐχ ὑπέμεινε τὴν διαφθο ράν, ἀλλ' ἀκήρατον διαμεῖναν ἀπέλαβε τῇ τρίτῃ ἡμέρᾳ τὴν οἰκείαν ψυ χήν. {ΕΡΑΝ.} Ὡμολόγηται. {ΟΡΘ.} Τοιγάρτοι τούτων τὸ πάθος, ὧν καὶ ὁ θάνατος; {ΕΡΑΝ.} Πάνυγε. {ΟΡΘ.} Ὧν δὲ ὁ θάνατος, τούτων ἄρα καὶ ἡ ἀνάστασις; {ΕΡΑΝ.} Ἀνάγκη. {ΟΡΘ.} Τῆς δέ γε ἀναστάσεως μνημονεύσας ὁ μέγας Πέτρος, καὶ μὴν δὴ καὶ ὁ θεῖος ∆αβίδ, τὴν μὲν ψυχὴν ἔφασαν μὴ ἐγκαταλειφθῆναι εἰς ᾅδου, τὸ δὲ σῶμα μὴ ὑπομεῖναι διαφθοράν; {ΕΡΑΝ.} Οὕτως ἔφασαν. {ΟΡΘ.} Οὐκ ἄρα ἡ θεότης ὑπέμεινε θάνατον, ἀλλὰ τὸ σῶμα τῷ χωρισμῷ τῆς ψυχῆς. {ΕΡΑΝ.} Τῶν ἀτόπων τούτων λόγων ἐγώ γε οὐκ ἀνέξομαι. {ΟΡΘ.} Τοῖς οἰκείοις οὖν διαμάχῃ λόγοις· σοὶ γὰρ οὗτοί γε, οὓς ἀτόπους ὠνόμασας. {ΕΡΑΝ.} Συκοφαντεῖς με ὅλως γε· τῶνδε γὰρ τῶν λόγων οὐδεὶς ἐμός. 224 {ΟΡΘ.} Ὅταν, τινὸς ἐρωτῶντος ποῖόν ἐστι τὸ ζῷον τὸ λογικὸν ὁμοῦ καὶ θνητόν, ἀποκρίναιτό τις καὶ εἴποι, ἄνθρωπος, τίνα ἂν καλέ σαις ἑρμηνέα τοῦ λόγου, τὸν ἐρόμενον ἢ τὸν ἀποκρινόμενον; {ΕΡΑΝ.} Τὸν ἀποκρινόμενον. {ΟΡΘ.} Εἰκότως ἄρα ἔφην σοὺς εἶναι τούσδε τοὺς λόγους· σὺ γὰρ δήπουθεν ἀποκρινόμενος καὶ τὰ μὲν ἀπαγορεύων, τὰ δὲ συνομολογῶν, ἐβεβαίους τοὺς λόγους. {ΕΡΑΝ.} Οὐκοῦν ἀποκρινοῦμαι μὲν οὐδαμῶς, ἐρήσομαι δὲ μόνον· σὺ δὲ ἀποκρίνου μοι. {ΟΡΘ.} Ἀποκρινοῦμαι. {ΕΡΑΝ.} Τί δήποτε πρὸς τὴν ἀποστολικὴν φὴς ῥῆσιν ἐκείνην· "Εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν;" Ἐνταῦθα γὰρ οὔτε σώματος οὔτε ψυχῆς ἐμνημόνευσεν. {ΟΡΘ.} Οὐκοῦν οὐδὲ τὸ σαρκὶ προσθετέον ἐνταῦθα, τοῦτο δὴ τὸ ὑμέτερον τὸ κατὰ τῆς τοῦ λόγου θεότητος ἐξευρεθὲν ὑμῖν μηχάνημα· ἀλλὰ γυμνῇ τῇ τοῦ λόγου θεότητι προσαπτέον τὸ πάθος. {ΕΡΑΝ.} Οὐδαμῶς· σαρκὶ γὰρ πέπονθεν· ἡ δὲ ἀσώματος φύσις αὐτὴ καθ' αὑτὴν παθεῖν οὐχ οἵα τε ἦν. {ΟΡΘ.} Ἀλλ' οὐδὲν προσήκει τοῖς ἀποστολικοῖς προσθεῖναι ῥητοῖς. {ΕΡΑΝ.} Οὐδὲν ἄτοπον τὸν ἀποστολικὸν εἰδότα σκοπὸν τὸ ἐλλεῖπον προσθεῖναι. {ΟΡΘ.} Προσθεῖναι μέντοι τοῖς θείοις μανικόν ἐστι καὶ θρασύ· ἀναπτύσσειν δὲ τὰ γεγραμμένα καὶ τὴν κεκρυμμένην ἀποκαλύπτειν διάνοιαν ὅσιόν τε καὶ εὐαγές. {ΕΡΑΝ.} Ὀρθῶς ἔφης. {ΟΡΘ.} Οὐδὲν οὖν ἀπεικὸς οὐδὲ ἀνόσιον δρῴημεν ἂν καὶ ἡμεῖς ἐρευνῶντες τῶν γεγραμμένων τὸν νοῦν. {ΕΡΑΝ.} Οὐ δῆτα. {ΟΡΘ.} Κοινῇ τοίνυν τὸ δοκοῦν κεκρύφθαι ζητήσωμεν. {ΕΡΑΝ.} Πάνυγε. {ΟΡΘ.} Ἀδελφὸν τοῦ κυρίου τὸν θεῖον Ἰάκωβον ὁ μέγας προσηγό-ρευσε Παῦλος. {ΕΡΑΝ.} Ἀληθές. 225 {ΟΡΘ.} Πῶς τοίνυν αὐτὸν νοήσομεν ἀδελφόν; πότερον τῇ τῆς θεό τητος ἢ τῇ τῆς ἀνθρωπότητος ἀγχιστείᾳ; {ΕΡΑΝ.} Τὰς ἡνωμένας φύσεις διελεῖν οὐκ ἀνέξομαι. {ΟΡΘ.} Καὶ μὴν πολλάκις διεῖλες ἐν τοῖς ἔμπροσθεν ἐξητασμένοις. Ταὐτὸ δὲ τοῦτο δράσεις καὶ νῦν. Εἰπὲ γάρ μοι, μονογενῆ τὸν θεὸν λόγον λέγεις υἱόν; {ΕΡΑΝ.} Οὕτω λέγω. {ΟΡΘ.} Ὁ δὲ μονογενὴς τὸν μόνον υἱὸν δηλοῖ; {ΕΡΑΝ.} Πάνυγε. {ΟΡΘ.} Ἥκιστα δὲ ἀδελφὸν ὁ μονογενὴς ἔχει; {ΕΡΑΝ.} Οὐδαμῶς ἔχει· οὐ γὰρ ἂν ἀδελφὸν ἔχων κληθείη μονο γενής. {ΟΡΘ.} Ψευδῶς ἄρα κεκλήκασι τὸν Ἰάκωβον ἀδελφὸν τοῦ κυρίου. Μονογενὴς γὰρ ὁ κύριος, ἥκιστα δὲ ἀδελφὸν ὁ μονογενὴς ἔχει. {ΕΡΑΝ.} Ἀλλ' οὐκ ἀσώματος ὁ κύριος, ἵνα μόνα τὰ τῇ θεότητι προσήκοντά φασι τῆς ἀληθείας οἱ κήρυκες. {ΟΡΘ.} Πῶς ἂν οὖν δείξαις ἀληθῆ τοῦ ἀποστόλου τὸν λόγον; {ΕΡΑΝ.} Λέγων ὅτι κατὰ σάρκα οὗτος τῆς δεσποτικῆς συγγενείας μετεῖχεν. {ΟΡΘ.} Ἰδοὺ πάλιν ἡμῖν εἰσήγαγες τὴν παρ' ὑμῶν κατηγορου μένην διαίρεσιν. {ΕΡΑΝ.} Οὐκ ἦν ἑτέρως τὴν συγγένειαν δεῖξαι. {ΟΡΘ.} Μὴ τοίνυν κατηγόρει τῶν ἑτέρως τὰ τοιαῦτα διαλύειν μὴ δυναμένων. {ΕΡΑΝ.} Εἰς ἕτερα τὸν λόγον ἀπάγεις ἐκκλῖναι θέλων τὸ πρόβλημα. {ΟΡΘ.} Οὐδαμῶς, ὦ ἀγαθέ· διὰ γὰρ δὴ τῶν