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they abstain, because they do not confess the eucharist to be the flesh of our savior Jesus Christ, which suffered for our sins, which the Father raised by his goodness. Of Irenaeus, bishop of Lugdunum. From the third book of *Against Heresies*. It is therefore clear that Paul knew no other Christ than this one who was born of a virgin and suffered and was buried and rose again, whom he also calls man. For having said, "Now if Christ is preached that he has been raised from the dead," he adds, giving the reason for his 230 incarnation: "For since death came through a man, the resurrection of the dead also comes through a man." And everywhere concerning the passion of our Lord and his humanity and his death, he has used the name of Christ, as in, "Do not by your food destroy him for whom Christ died." And again: "But now in Christ you who once were far off have been brought near by the blood of Christ." And again: "Christ redeemed us from the curse of the law, by becoming a curse for us; for it is written: ‘Cursed is everyone who is hanged on a tree.’" Of the same, from the same book. For just as he was man that he might be tempted, so also he was the Word that he might be glorified; the Word indeed being quiescent in being tempted and crucified and dying; but being present with the man in conquering and enduring and being kind and rising and being taken up. Of the same, from the 5th book of the same treatise. By his own blood therefore the Lord redeemed us, and gave his soul for our souls and his flesh in place of our flesh. Of the holy Hippolytus, bishop and martyr. From the epistle to a certain queen. He therefore calls him the firstfruits of those who have fallen asleep, as the firstborn from the dead. Who, having risen and wishing to show that this was what was raised, which was also what had died, while the disciples were doubting, he called Thomas and said: "Come, touch and see, that a spirit does not have bone and flesh, as you see me having." Of the same, from the same epistle. By calling him firstfruits he confirmed what has been said by us, that the savior, having taken flesh from the same lump, raised it, making it the firstfruits of the flesh of the just, so that all of us in hope of the one who was raised will have the resurrection as something expected, believing in him. 231 Of the same, from the discourse on the two thieves. The Lord's body provided both to the world, the sacred blood and the holy water. Of the same, from the same discourse. And the body, being dead in the human way, has a great power of life in itself. For what things are not poured out from dead bodies, these were poured forth from it, both blood and water, that we might know how great the power that tabernacled in the body is able for life, so that it neither appears like other dead bodies, but is able to pour forth for us the causes of life. Of the same, from the same discourse. And a bone of the holy lamb is not broken, the type showing the suffering does not reach the power; for the bones of the body are power. Of the holy Eustathius, bishop of Antioch and confessor. From the discourse on the soul. And it is possible in a few words to refute their impious slander; for most of all, if he did not willingly give over his own body to the slaughter of death for the sake of the salvation of men. In the first place, they attribute great weakness to him, that he was not able to restrain the assault of his enemies. Of the same, from the same discourse. And why do they make it of great importance to show that Christ assumed a soulless body, fashioning earthly deceptions? So that if they might be able to corrupt some, to determine that these things are so, then having attributed the alterations of the passions to the divine spirit, they may easily persuade them that the mutable is not begotten from the immutable nature. Of the same, from the discourse on, "The Lord created me

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ἀπέχονται, διὰ τὸ μὴ ὁμολογεῖν τὴν εὐχαριστίαν σάρκα εἶναι τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, τὴν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν παθοῦσαν, ἣν τῇ χρηστότητι ὁ πατὴρ ἤγειρεν. Εἰρηναίου ἐπισκόπου Λουγδούνου. Ἐκ τοῦ τρίτου λόγου τῶν εἰς τὰς αἱρέσεις. Φανερὸν οὖν ὅτι Παῦλος ἄλλον Χριστὸν οὐκ οἶδεν, ἀλλ' ἢ τοῦτον τὸν ἐκ παρθένου γεννηθέντα καὶ παθόντα καὶ ταφέντα καὶ ἀναστάντα, ὃν καὶ ἄνθρωπον λέγει. Εἰπὼν γάρ, "Εἰ δὲ Χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται," ἐπιφέρει τὴν αἰτίαν ἀποδιδοὺς τῆς σαρκώσεως 230 αὐτοῦ· "Ἐπειδὴ γὰρ δι' ἀνθρώπου ὁ θάνατος, καὶ δι' ἀνθρώπου ἀνά στασις νεκρῶν." Καὶ πανταχοῦ ἐπὶ τοῦ πάθους τοῦ κυρίου ἡμῶν καὶ τῆς ἀνθρωπότητος αὐτοῦ καὶ τῆς νεκρώσεως, τῷ τοῦ Χριστοῦ κέχρη ται ὀνόματι, ὡς ἐπὶ τοῦ, "Μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε, ὑπὲρ οὗ Χριστὸς ἀπέθανε." Καὶ πάλιν· "Νυνὶ δὲ ἐν Χριστῷ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς τῷ αἵματι τοῦ Χριστοῦ." Καὶ πάλιν· "Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα· γέγραπται γάρ· Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου." Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ὥσπερ γὰρ ἦν ἄνθρωπος ἵνα πειρασθῇ, οὕτω καὶ λόγος ἵνα δοξασθῇ· ἡσυχάζοντος μὲν τοῦ λόγου ἐν τῷ πειράζεσθαι καὶ σταυροῦσθαι καὶ ἀποθνῄσκειν· συγγινομένου δὲ τῷ ἀνθρώπῳ ἐν τῷ νικᾶν καὶ ὑπο μένειν καὶ χρηστεύεσθαι καὶ ἀνίστασθαι καὶ ἀναλαμβάνεσθαι. Τοῦ αὐτοῦ ἐκ τοῦ εʹ λόγου τῆς αὐτῆς πραγματείας. Τῷ ἰδίῳ οὖν αἵματι λυτρωσαμένου ἡμᾶς τοῦ κυρίου, καὶ δόντος τὴν ψυχὴν αὐτοῦ ὑπὲρ τῶν ἡμετέρων ψυχῶν καὶ τὴν σάρκα τὴν ἑαυτοῦ ἀντὶ τῶν ἡμετέρων σαρκῶν. Τοῦ ἁγίου Ἱππολύτου ἐπισκόπου καὶ μάρτυρος. Ἐκ τῆς πρὸς βασιλίδα τινὰ ἐπιστολῆς. Ἀπαρχὴν οὖν τοῦτον λέγει τῶν κεκοιμημένων, ἅτε πρωτότοκον τῶν νεκρῶν. Ὃς ἀναστὰς καὶ βουλόμενος ἐπιδεικνύναι ὅτι τοῦτο ἦν τὸ ἐγηγερμένον, ὅπερ ἦν καὶ ἀποθνῇσκον, δισταζόντων τῶν μαθητῶν, προσκαλεσάμενος τὸν Θωμᾶν ἔφη· "∆εῦρο, ψηλάφησον καὶ ἴδε, ὅτι πνεῦμα ὀστοῦν καὶ σάρκα οὐκ ἔχει, ὡς ὑμεῖς με θεωρεῖτε ἔχοντα." Τοῦ αὐτοῦ ἐκ τῆς αὐτῆς ἐπιστολῆς. Ἀπαρχὴν τοῦτον εἰπὼν ἐπεμαρτύρησε τῷ ὑφ' ἡμῶν εἰρημένῳ, ὡς ἐκ τοῦ αὐτοῦ φυράματος σάρκα λαβὼν ὁ σωτήρ, ἤγειρε ταύτην, ἀπαρχὴν ποιούμενος τῆς τῶν δικαίων σαρκός, ἵν' οἱ πάντες ἐπ' ἐλπίδι τοῦ ἐγηγερμένου προσδόκιμον τὴν ἀνάστασιν ἕξομεν πιστεύοντες εἰς αὐτόν. 231 Τοῦ αὐτοῦ ἐκ τοῦ λόγου τοῦ εἰς τοὺς δύο λῃστάς. Ἀμφότερα παρέσχε τὸ τοῦ κυρίου σῶμα τῷ κόσμῳ, αἷμα τὸ ἱερὸν καὶ ὕδωρ τὸ ἅγιον. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Καὶ νεκρόν τε ὂν τὸ σῶμα κατὰ τὸν ἀνθρώπινον τρόπον μεγάλην ἔχει ζωῆς ἐν αὐτῷ δύναμιν. Ἃ γὰρ οὐ προχεῖται τῶν νεκρῶν σωμάτων, ταῦτα ἐξ αὐτοῦ προεχέθη, αἷμά τε καὶ ὕδωρ, ἵν' εἰδείημεν, ἡλίκον ἡ κατασκηνώσασα δύναμις ἐν τῷ σώματι πρὸς ζωὴν δύναται, ὡς μήτε αὐτὸ τοῖς ἄλλοις ὅμοιον φαίνεσθαι νεκροῖς, ἡμῖν δὲ τὰ ζωῆς αἴτια προχεῖν δύνασθαι. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Οὐ συντρίβεται δὲ ὀστοῦν τοῦ ἁγίου προβάτου, δεικνύντος τοῦ τύπου μὴ καθικνούμενον τῆς δυνάμεως τὸ πάθος· σώματος γὰρ ὀστέα δύνα μις. Τοῦ ἁγίου Εὐσταθίου ἐπισκόπου Ἀντιοχείας καὶ ὁμολογητοῦ. Ἐκ τοῦ περὶ ψυχῆς λόγου. ∆ι' ὀλίγων δὲ ἔστιν ἐλέγξαι τὴν ἀσεβῆ συκοφαντίαν αὐτῶν· μάλιστα μὲν γάρ, εἰ μὴ τῆς τῶν ἀνθρώπων ἕνεκεν σωτηρίας εἰς τὴν τοῦ θανάτου σφαγὴν τὸ ἴδιον ἑκουσίως ἐξεδίδου σῶμα. Πρῶτον μὲν πολλὴν αὐτῷ περιάπτουσιν ἀδυναμίαν, ὅτι μὴ οἷός τε ἐγένετο τὴν τῶν πολεμίων ὁρμὴν ἐπισχεῖν. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. ∆ιατί δὲ περὶ πολλοῦ ποιοῦνται δεικνύναι τὸν Χριστὸν ἄψυχον ἀνειλη φέναι σῶμα, γεώδεις πλάττοντες ἀπάτας; Ἵν' εἰ δυνηθεῖεν ὑποφθεῖραί τινας, ταῦθ' οὕτως ἔχειν ὁρίζεσθαι, τηνικαῦτα τὰς τῶν παθῶν ἀλλοιώσεις τῷ θείῳ περιάψαντες πνεύματι ῥᾳδίως ἀναπείσωσιν αὐτούς, ὡς οὐκ ἔστι τὸ τρεπτὸν ἐκ τῆς ἀτρέπτου φύσεως γεννηθέν. Τοῦ αὐτοῦ ἐκ τοῦ λόγου τοῦ εἰς τό, "Κύριος ἔκτισέ με