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the beginning of his ways." For the man who died rises on the third day, but to Mary, who with endurance of soul was eager to touch the holy members, 232 he answered and cried out: "Do not touch me, for I have not yet ascended to my Father; but go to my brothers, and say to them: 'I am ascending to my Father and your Father, and to my God and your God.'" But the phrase, "I have not yet ascended to my Father," was not spoken by the Word and God who comes from heaven, and who dwells in the bosom of the Father, nor by the Wisdom that contains all created things; but the man himself, composed of all kinds of members, declared this, he who was raised from the dead and had not yet ascended to the Father after death, but was reserving for himself the first-fruits of the procession. From the same [author], from the same discourse. And he clearly calls the crucified man himself the Lord of glory when he writes, since He made him both Lord and Christ, just as the apostles, speaking in unison to the perceptible Israel, say: "Therefore let all the house of Israel know for certain that God has made him both Lord and Christ, this Jesus whom you crucified." Therefore, He made the suffering Jesus Lord, and not the Wisdom nor the Word who from the beginning held the power of lordship, but the one who stretched out his hands on high upon the cross. From the same [author], from the same discourse. For if he is bodiless he is neither subject to the touch of hands, nor comprehended by perceptible eyes, he does not endure wounds, he is not nailed with nails, he does not share in death, he is not hidden in the earth, he is not shut up in a tomb, he does not rise from a sepulcher. From the same [author], from the same discourse. "No one takes my life from me; I have authority to lay down my life, and I have authority to take it up again." And if, as God, he had the authority for both, he permitted them as they undertook to destroy the temple unwillingly, but he worked by raising it up more gloriously. And it has been shown from incontrovertible testimonies, that he himself through himself raised his own house, making it new. But the mighty works of the Son must also be ascribed to the most divine Father. For neither does the Son create without the Father, according to 233 the unbreakable declarations of the sacred scriptures. For this reason, indeed, sometimes the most divine Begetter is written to have raised Christ from the dead, and at other times the Son promises that he will raise his own temple. If, therefore, from what has been examined before, the divine spirit of Christ has been shown to be impassible, the accursed ones attack the apostolic definitions superfluously. For if Paul said that the Lord of glory was crucified, clearly referring to the man, it will not be necessary on account of this to attribute suffering to the divine. Why then do they connect and weave this together, saying that Christ was crucified out of weakness? From the same [author], from the same discourse. But if it were indeed fitting to attribute to him a form of weakness, one might say it would be consistent to attach these things to the man, but certainly not to the fullness of the Godhead, or to the dignity of the highest Wisdom, or to the one who according to Paul is written to be God over all. From the same [author], from the same discourse. This, then, is the manner of the weakness, on account of which he is written, according to Paul, to have come to death. For he lives by the power of God, the man clearly co-habiting with the divine spirit, since he who dwells in him has also been shown to be the power of the Most High, according to the preceding definitions. From the same [author], from the same discourse. But if having entered the virgin's womb he did not diminish his authority, neither, when the body was fixed to the wood of the cross, is the spirit stained. For the body was crucified on high, but the divine spirit of wisdom both dwelt within the body, and walked among the heavenly things, and encompassed all the earth, and ruled the abysses, and tracing the souls of each, he discerned, and did all things together in his usual manner, as God. For the highest wisdom is not within the bodily masses

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ἀρχὴν ὁδῶν αὑτοῦ." Ὁ ἄνθρωπος γὰρ ὁ ἀποθανὼν τριήμερος μὲν ἀνίσταται, τῇ δὲ Μαρίᾳ καρτερίᾳ μὲν ψυχῆς ἅπτεσθαι προθυμουμένῃ τῶν ἁγίων μελῶν 232 ἀνθυπενέγκας ἐκφωνεῖ· "Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα μου· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου, καὶ εἰπὲ αὐτοῖς· Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν, καὶ θεόν μου καὶ θεὸν ὑμῶν." Τὸ δ', "Οὔπω ἀναβέβηκα πρὸς τὸν πατέρα μου," οὐχ ὁ λόγος ἔφασκε καὶ θεὸς ὁ οὐρανόθεν ὁρμώμενος, καὶ ἐν τοῖς κόλποις διαιτώμενος τοῦ πατρός, οὐδ' ἡ πάντα τὰ γενητὰ περιέχουσα σοφία· ἀλλ' αὐτὸς ὁ ἐκ παντοδαπῶν ἡρμολογημένος μελῶν ἄνθρωπος τοῦτο ἐπέφηνεν, ὁ ἐκ τῶν νεκρῶν ἐγερθεὶς καὶ οὐδέπω μὲν πρὸς τὸν πατέρα μετὰ τὸν θάνατον ἀνελθών, ταμιευόμενος δὲ αὑτῷ τῆς προόδου τὴν ἀπαρχήν. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Κύριον δὲ τῆς δόξης αὐτὸν τὸν ἄνθρωπον τὸν σταυρωθέντα σαφῶς ὀνομάζει γράφων, ἐπειδὴ καὶ κύριον καὶ Χριστὸν ἀνέδειξεν αὐτόν, καθάπερ οἱ ἀπόστολοι τῷ αἰσθητῷ Ἰσραὴλ ὁμοφρόνως διαλεγόμενοί φασιν· "Ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ Χριστὸν ὁ θεὸς ἐποίησε, τοῦτον τὸν Ἰησοῦν, ὃν ὑμεῖς ἐσταυρώσατε." Τὸν παθόντα τοιγαροῦν Ἰησοῦν κύριον ἐποίησε, καὶ οὐ τὴν σοφίαν οὐδὲ τὸν λόγον τὸν ἀνέκαθεν ἔχοντα τῆς δεσποτείας τὸ κράτος, ἀλλὰ τὸν μετέωρον τῷ σταυρῷ προσεκπετάσαντα τὰς χεῖρας. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Εἰ γὰρ ἀσώματός ἐστιν οὔτε ἁφῇ χειρῶν ὑποπίπτει, οὔτ' αἰσθητοῖς ὄμμασι περιλαμβάνεται, οὐ τρῶσιν ὑπομένει, οὐχ ἥλοις προσηλοῦται, οὐ θανάτῳ κοινωνεῖ, οὐ κρύπτεται γῇ, οὐ τάφῳ κατακλείεται, οὐκ ἐκ μνημάτων ἀνίσταται. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. "Οὐδεὶς αἴρει τὴν ψυχήν μου ἀπ' ἐμοῦ· ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν." Εἰ δὲ ἑκατέρων τὴν ἐξουσίαν εἶχεν οἷα θεός, συνεχώρει μὲν αὐτοῖς λύειν ἀβούλως τὸν νεὼν ἐγχειροῦσιν, ἐπιφανέστερον δὲ ἀνιστῶν ἐνεούργει. Ἐξ ἀναν τιρρήτων δὲ δέδεικται ψήφων, ὅτι αὐτὸς δι' ἑαυτοῦ τὸν ἴδιον ἀνεστή σατο νεουργήσας οἶκον. Ἀναθετέον δὲ καὶ τῷ θειοτάτῳ πατρὶ τὰς τοῦ υἱοῦ μεγαλουργίας. Οὔτε γὰρ ὁ υἱὸς ἄνευ τοῦ πατρὸς δημιουργεῖ κατὰ 233 τὰς ἀρραγεῖς τῶν ἱερῶν γραμμάτων ἀποφάσεις. Τούτου γὰρ δὴ χάριν τότε μὲν ὁ θειότατος γεννήτωρ τὸν Χριστὸν ἐκ νεκρῶν ἐγηγερκέναι γράφεται, τότε δὲ ὁ υἱὸς τὸν ἴδιον ἀναστήσειν ὑπισχνεῖται ναόν. Εἰ οὖν ἐκ τῶν προεξητασμένων ἀπαθὲς δέδεικται τὸ θεῖον τοῦ Χριστοῦ πνεῦμα, περιττῶς τοῖς ἀποστολικοῖς ἐπισκήπτουσιν ὅροις οἱ ἐναγεῖς. Εἰ γὰρ ὁ Παῦλος ἔφρασε τὸν κύριον τῆς δόξης ἐσταυρῶσθαι, σαφῶς εἰς τὸν ἄνθρωπον ἀφορῶν, οὐ παρὰ τοῦτο δεήσει πάθος τῷ θείῳ προσάπτειν. Τί οὖν τοῦτο συνάπτουσι πλέκοντες, ἐξ ἀσθενείας ἐσταυρῶσθαι λέγοντες τὸν Χριστόν; Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Εἰ δὲ δὴ καὶ ἀσθενείας εἶδος περιάπτειν αὐτῷ προσῆκον ἦν, τῷ ἀνθρώπῳ ταῦτα προσαρτᾶν ἀκόλουθον εἶναι φαίη τις ἄν, οὔτι γε δὴ τῷ πληρώματι τῆς θεότητος, ἢ τῷ ἀξιώματι τῆς ἀνωτάτω σοφίας, ἢ τῷ ἐπὶ πάντων κατὰ τὸν Παῦλον γραφομένῳ θεῷ. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Οὗτος μὲν δὴ τῆς ἀσθενείας ὁ τρόπος, δι' ὃν εἰς θάνατον γράφεται κατὰ τὸν Παῦλον ἀφῖχθαι. Ζῇ γὰρ ἐκ δυνάμεως θεοῦ τῷ θείῳ πνεύ ματι δηλονότι συνδιαιτώμενος ὁ ἄνθρωπος, ἐπειδὴ καὶ δύναμις ὑψί στου ὁ ἐν αὐτῷ πολιτευόμενος κατὰ τοὺς φθάσαντας ὅρους ἀποδέδει κται. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Εἰ δὲ τῆς παρθενικῆς ἐπιβατεύσας μήτρας οὐκ ἐμείωσε τὴν ἐξουσίαν, οὐδὲ τῷ ξύλῳ τοῦ σταυροῦ προσπαγέντος τοῦ σώματος, χραίνεται τὸ πνεῦμα. Τὸ μὲν γὰρ σῶμα μετάρσιον ἐσταυροῦτο, τὸ δὲ θεῖον τῆς σοφίας πνεῦμα καὶ τοῦ σώματος εἴσω διῃτᾶτο, καὶ τοῖς οὐρανίοις ἐπεβάτευε, καὶ πᾶσαν περιεῖχε τὴν γῆν, καὶ τῶν ἀβύσσων ἐκράτει, καὶ τὰς ἑκάστων ψυχὰς ἀνιχνεύων διέκρινε, καὶ πάντα ὁμοῦ συνήθως οἷα θεὸς ἔπραττεν. Οὐ γὰρ εἴσω τῶν σωματικῶν ὄγκων ἡ ἀνωτάτω σοφία