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in a body the human soul. And having kept each of these uninitiated in the stains of sin, for the sake of the souls that had sinned He gave His soul, and for the sake of the bodies that had died, His body. And since the body that was assumed was called the body of the only-begotten Son of God Himself, He refers the passion of the body to Himself. That it was not the divine nature, but the body that was nailed to the cross, the four evangelists are witnesses. For they all harmoniously teach this, how Joseph of Arimathea went to Pilate and asked for the body of Jesus; and that he took down the body of Jesus from the cross, and that having wrapped it in a linen shroud, he placed the body of Jesus in his new tomb; and how the women with Mary Magdalene came to the tomb seeking the body of Jesus, and not finding the body of Jesus, they ran to His disciples and reported these things. These things the four evangelists harmoniously proclaim. But if those who contradict say that the angel said, "Come, see the place where the Lord lay," let the foolish learn that concerning the gloriously triumphant Stephen the divine Scripture says, "And devout men carried Stephen to his burial." And yet only the body was deemed worthy of burial, and the soul was not buried with the body, but nevertheless the body alone partook of the common name. Thus the blessed Jacob said to his sons, "Bury me with my fathers"; and he did not say, "Bury my body"; and he added, "There they buried Abraham and Sarah his wife; and there they buried Isaac, and Rebekah his wife; and there they buried Leah"; and he did not say, "their bodies." And yet the names are common to bodies and souls; but nevertheless he called the bodies alone by the common names. So too we often name the shrines of the holy apostles and prophets and martyrs, for instance, that of Dionysius, or that of Julian, or Cosmas; even though we know that often small remains of bodies lie in them, while the souls rest in more divine places. And in common usage this custom can be found. For we say, "So-and-so died," and "So-and-so lies in this place"; and we know this, that the soul is immortal, and that it does not share the tomb with the body. Thus also the angel said, "Come, see the place where the Lord lay"; not enclosing the divinity in the tomb, but calling the body of the Lord by the name of the Lord. But that these things seem so also to the holy Fathers, let them hear Athanasius the all-praised archbishop of Alexandria, who through his confession adorned the high priesthood, crying out: "Life cannot die, but rather also gives life to the dead." Let them also hear the much-celebrated Damasus, the bishop of the Romans, crying out: "If anyone should say that on the cross the divinity endured suffering, and not the body with the soul, the form of a servant, which He assumed completely, let him be anathema." Let them also hear the most holy and devout bishop of the Romans, the lord Leo, who has now written: "That the Son of God suffered, as He was able to suffer, not according to the nature which assumed, but according to that which was assumed. For the impassible nature took a passible body, and gave it up for us, that it might work our salvation, and kept its own nature impassible." And again: "For He did not come to lose His own nature, but to save ours." If therefore they accuse us for having said that God is able whatever He wills, but He wills those things that are fitting to His nature, and the things that are not fitting He neither wills nor is able, let them also accuse these holy ones, and all the others, as many as hold these beliefs. Let them also accuse the Apostle who cries out: "That by two immutable things, in which it is impossible for God to lie." And again: "If we are faithless, He"

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σώματι τὴν ἀνθρωπείαν ψυχήν. Καὶ τούτων ἑκάτερον τῶν τῆς ἁμαρτίας κηλίδων φυλάξας ἀμύητον, ὑπὲρ μὲν τῶν ἡμαρτηκυιῶν ψυχῶν δέδωκε τὴν ψυχήν, ὑπὲρ δὲ τῶν τεθνηκότων σωμάτων τὸ σῶμα. Καὶ ἐπειδήπερ αὐτοῦ τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ σῶμα τὸ ληφθὲν προσηγορεύθη σῶμα, εἰς ἑαυτὸν ἀναφέρει τὸ τοῦ σώματος πάθος. Ὅτι δὲ οὐχ ἡ θεία φύσις, ἀλλὰ τὸ σῶμα τῷ σταυρῷ προσηλώθη, μάρτυρες οἱ τέσσαρες εὐαγγελισταί. Ἅπαντες γὰρ συμφώνως τοῦτο διδάσκουσιν, ὡς Ἰωσὴφ ὁ ἀπὸ Ἀριμαθείας προσελθὼν τῷ Πιλάτῳ ᾔτησε τὸ σῶμα τοῦ Ἰησοῦ· καὶ ὅτι οὗτος ἀπὸ τοῦ ξύλου καθεῖλε τὸ σῶμα τοῦ Ἰησοῦ, καὶ ὅτι σινδόνι καλύψας ἔθηκεν ἐν τῷ καινῷ αὐτοῦ μνημείῳ τὸ σῶμα τοῦ Ἰησοῦ· καὶ ὡς αἱ περὶ Μαρίαν τὴν Μαγδαληνὴν ἦλθον εἰς τὸ μνημεῖον ζητοῦσαι τὸ σῶμα τοῦ Ἰησοῦ, καὶ μὴ εὑροῦσαι τὸ σῶμα τοῦ Ἰησοῦ ἔδραμον πρὸς τοὺς μαθητὰς αὐτοῦ, καὶ ἀπήγγειλαν ταῦτα. Ταῦτα οἱ τέσσαρες εὐαγγελισταὶ συμφώνως κηρύττουσιν. Εἰ δέ φασιν οἱ ἀντιλέγοντες εἰρηκέναι τὸν ἄγγελον· ∆εῦτε, βλέπετε τὸν τόπον ὅπου ἔκειτο ὁ Κύριος , μαθέτωσαν οἱ ἀσύνετοι, ὡς καὶ περὶ τοῦ καλλινίκου Στεφάνου φησὶν ἡ θεία Γραφή· Συνεκόμισαν δὲ τὸν Στέφανον ἄνδρες εὐλαβεῖς . Καίτοι τὸ σῶμα μόνον ἠξιώθη ταφῆς, ἡ δὲ ψυχὴ οὐ συνετάφη τῷ σώματι, ἀλλ' ὅμως τοῦ κοινοῦ ὀνόματος καὶ μόνον τὸ σῶμα μετέλαχεν. Οὕτως ὁ μακάριος Ἰακὼβ τοῖς υἱέ σιν ἔλεγε· Θάψατέ με μετὰ τῶν πατέρων μου · καὶ οὐκ εἶπε· Θάψατέ μου τὸ σῶμα · καὶ ἐπήγαγεν· Ἐκεῖ ἔθα ψαν Ἀβραὰμ καὶ Σάρραν τὴν γυναῖκα αὐτοῦ· καὶ ἐκεῖ ἔθαψαν Ἰσαάκ, καὶ Ῥεβέκκαν τὴν γυναῖκα αὐτοῦ· καὶ ἐκεῖ ἔθαψαν τὴν Λείαν · καὶ οὐκ εἶπε· τὰ ἐκείνων σώματα . Καὶ μὴν τὰ ὀνόματα κοινὰ σωμάτων ἐστὶ καὶ ψυχῶν· ἀλλ' ὅμως καὶ μόνα τὰ σώματα ἐκ τῶν κοινῶν ὀνομάτων ἐκάλεσεν. Οὕτω καὶ ἡμεῖς πολλάκις τοὺς τῶν ἁγίων ἀποστόλων καὶ προφητῶν καὶ μαρτύρων σηκοὺς ὀνομάζομεν, καὶ τὸν μὲν ∆ιονυσίου τυχόν, τὸν δὲ Ἰουλιανοῦ, ἢ Κοσμᾶ· καίτοι εἰδότες, ὡς μικρὰ πολλάκις λείψανα σωμάτων ἐν τού τοις κατάκεινται, αἱ δὲ ψυχαὶ ἐν θειοτέροις χωρίοις διανα παύονται. Κἀν τῇ κοινῇ δὲ χρήσει τοῦτο τὸ ἔθος ἔστιν εὑρεῖν. Ὁ δεῖνα γάρ, φαμέν, ἀπέθανε , καὶ ὁ δεῖνα ἐν τῷδε κατάκειται τῷ τόπῳ · καὶ ταῦτα εἰδότες ὡς ἀθάνατος ἡ ψυχή, καὶ ὡς οὐ κοινωνεῖ τοῦ τάφου τῷ σώματι. Οὕτω καὶ ὁ ἄγγελος ἔφη· ∆εῦτε, βλέπετε τὸν τόπον ὅπου ἔκειτο ὁ Κύριος · οὐ τὴν θεότητα περικλείσας τῷ τάφῳ, ἀλλὰ τοῦ Κυρίου τὸ σῶμα τῷ τοῦ Κυρίου προσαγορεύσας ὀνόματι. Ὅτι δὲ καὶ τοῖς ἁγίοις Πατράσι ταῦθ' οὕτως δοκεῖ, ἀκου σάτωσαν Ἀθανασίου τοῦ πανευφήμου τῆς Ἀλεξανδρείας ἀρχιεπισκόπου, ὃς δι' ὁμολογίας τὴν ἀρχιερωσύνην ἐκόσμησε, βοῶντος· Ζωὴ ἀποθανεῖν οὐ δύναται, μᾶλλον δὲ καὶ τοὺς νεκροὺς ζωοποιεῖ . Ἀκουσάτωσαν καὶ τοῦ πολυθρυ λήτου ∆αμάσου, τοῦ τῶν Ῥωμαίων ἐπισκόπου, βοῶντος· Εἴ τις εἴποι, ὅτι ἐν τῷ σταυρῷ πόνον ὑπέμεινεν ἡ θεό της, καὶ οὐχὶ τὸ σῶμα μετὰ τῆς ψυχῆς, ἡ τοῦ δού λου μορφή, ἣν τελείαν ἀνέλαβεν, ἀνάθεμα ἔστω . Ἀκουσάτωσαν καὶ τοῦ ἁγιωτάτου καὶ ὁσιωτάτου τῶν Ῥωμαίων ἐπισκόπου τοῦ κυρίου Λέοντος, νῦν γεγραφότος· Ὅτι ἔπ αθεν ὁ Υἱὸς τοῦ Θεοῦ, ὡς παθεῖν ἠδύνατο, οὐ κατὰ τὴν λαβοῦσαν φύσιν, ἀλλὰ κατὰ τὴν ληφθεῖσαν. Ἡ γὰρ ἀπαθὴς φύσις τὸ παθητὸν ἔλαβε σῶμα, καὶ αὐτὸ παρέδωκεν ὑπὲρ ἡμῶν, ἵνα τὴν ἡμετέραν ἐργάσηται σωτηρίαν, καὶ τὴν οἰκείαν φύσιν ἐφύλα ξεν ἀπαθῆ . Καὶ πάλιν· οὐ γὰρ ἦλθεν ἵνα τὴν οἰκείαν ἀπολέσῃ φύσιν, ἀλλ' ἵνα τὴν ἡμετέραν σώσῃ . Εἰ τοί νυν κατηγοροῦσιν ἡμῶν εἰρηκότων, ὅτι ὅσα βούλεται δύναται ὁ Θεός, βούλεται δὲ τὰ τῇ αὐτοῦ φύσει πρέποντα, τὰ δὲ μὴ πρέποντα οὔτε βούλεται, οὔτε δύναται, κατηγορείτωσαν καὶ τῶνδε τῶν ἁγίων, καὶ τῶν ἄλλων ἁπάντων, ὅσοι ταῦτα πρεσ βεύουσι. Κατηγορείτωσαν καὶ τοῦ Ἀποστόλου βοῶντος· Ἵνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι Θεόν . Καὶ πάλιν· Εἰ ἀπιστοῦμεν, ἐκεῖ νος