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of death, until they see the Son of man coming in the glory of the Father, after six days He took them up to a very high mountain, and was transfigured before them, and His face became as the sun, and His garments as bright as the light. And through these things He taught the manner of the second advent. And that the assumed nature is not uncircumscribed—for this is proper to the divinity alone—but it will send forth the flashes of the divine glory, and will emit rays of light, surpassing the measures of the sense of sight. With this glory He was taken up; thus the angels said He would come; for theirs is the voice: This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven . And appearing to the divine apostles after the resurrection, He showed them His hands and feet; and to Thomas also His side, and the scars of the nails and the spear. For on account of those who openly deny the assumption of the flesh, and indeed also others, who say that after the resurrection the nature of the body was changed into the nature of the divinity, He kept intact the marks of the nails and the spear. And while raising other bodies free from every blemish, He left on His own body the signs of the passion, so that He might both convict those who deny the assumption of the body, being deceived through the passion, and teach those who think the body was changed into another nature, through the marks of the nails, that it has remained in its own characteristics. But if anyone thinks he has proof that the body did not remain a body after the resurrection of the Lord, in that He entered to the disciples while the doors were shut, let him recall how He walked on the sea while still having a mortal body, and indeed how He was born, keeping the seals of virginity intact, and again, how He often escaped the hands of those plotting against Him, being surrounded by them. And why do I speak of the Lord, who was not only man, but also pre-eternal God, and it was easy for Him to do all that He wills? Let them say how Habakkuk was transported from Judea to Babylon in an instant of time, and passed through the cover of the den, and brought the food to Daniel, and returned again without breaking the seals of the den. But it is clear madness to investigate the ways of the Lord's miracles. It is fitting to know this also, in addition to what has been said, that after the resurrection our bodies too will be incorruptible. And immortal, and being freed from the earthly, they become light and raised up. And the divine Paul taught us this clearly and expressly. For, he says, it is sown in corruption, it is raised in incorruption; it is sown in weakness, it is raised in power; it is sown in dishonor, it is raised in glory; it is sown a natural body, it is raised a spiritual body . And elsewhere: We shall be caught up, he says, in the clouds, into the air, to meet the Lord . If, then, the bodies of the saints become light and raised up, and easily pass through the air, one must not marvel if the Lord's body, united to the divinity of the Only-begotten, having become immortal after the resurrection, entered while the doors were shut. And it is easy to bring forward countless other prophetic and apostolic testimonies. But what has been said is sufficient to show the purpose of our teaching. For we believe in one Father, in one Son, in one Holy Spirit; and we confess one divinity, one lordship, one substance, three hypostases. For the incarnation of the Only-begotten did not increase the number of the Trinity, and make the Trinity a tetrad, but the Trinity has remained the Trinity even after the incarnation. But believing that the only-begotten Son of God became man, we do not deny the nature which He assumed, but we confess, as I have said, both the assuming and the assumed. For the union did not confuse the properties of the natures. For if the

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θανάτου, ἕως ἂν ἴδωσι τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ δόξῃ τοῦ Πατρός , παρ έλαβεν αὐτοὺς μετὰ ἓξ ἡμέρας εἰς ὄρος ὑψηλὸν λίαν, καὶ μετ εμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἐγένετο τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, καὶ τὰ ἱμάτια αὐτοῦ λαμπρὰ ὡς τὸ φῶς. Ἐδί δαξε δὲ διὰ τούτων τῆς δευτέρας ἐπιφανείας τὸν τρόπον. Καὶ ὡς ἀπερίγραφος μὲν ἡ ληφθεῖσα φύσις οὐκ ἔστι-τοῦτο γὰρ μόνης τῆς θεότητος ἴδιον-, τὰς δὲ τῆς θείας δόξης ἀφήσει μαρμαρυγάς, καὶ φωτὸς ἀκτῖνας ἐκπέμψει, τῆς ὀπτικῆς αἰσθή σεως ὑπερβαίνουσα τὰ μέτρα. Μετὰ ταύτης ἀνελήφθη τῆς δόξης· οὕτως αὐτὸν ἔφασαν ἥξειν οἱ ἄγγελοι· αὐτῶν γάρ ἐστι φωνή· Οὗτος ὁ ἀναληφθεὶς ἀφ' ὑμῶν εἰς τὸν οὐρα νὸν οὕτως ἐλεύσεται, ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν . Καὶ τοῖς θείοις δὲ ἀπο στόλοις ὀφθεὶς μετὰ τὴν ἀνάστασιν, καὶ χεῖρας αὐτοῖς καὶ πόδας ὑπέδειξε· τῷ δὲ Θωμᾷ καὶ τὴν πλευράν, καὶ τῶν ἥλων καὶ τῆς λόγχης τὰς ὠτειλάς. ∆ιὰ γὰρ δὴ τούτους τοὺς ἄντι κρυς ἀρνουμένους τῆς σαρκὸς τὴν ἀνάληψιν, καὶ μέντοι καὶ τοὺς ἄλλους, οἳ μετὰ τὴν ἀνάστασιν εἰς θεότητός φασι μετα βεβλῆσθαι φύσιν τὴν τοῦ σώματος φύσιν, ἐφύλαξεν ἀκεραίους τῶν ἥλων καὶ τῆς λόγχης τοὺς τύπους. Καὶ τἄλλα σώματα μώμου παντὸς ἐγείρων ἐλεύθερα, τῷ οἰκείῳ σώματι τὰ τῶν παθημάτων σημεῖα κατέλιπεν, ἵνα καὶ τοὺς ἀρνουμένους τοῦ σώματος τὴν ἀνάληψιν διὰ τῶν παθημάτων πλανωμένους ἐλέγξῃ, καὶ τοὺς εἰς ἑτέραν φύσιν μεταβεβλῆσθαι τὸ σῶμα νομίζοντας διδάξῃ διὰ τοῦ τύπου τῶν ἥλων, ὡς ἐπὶ τῶν οἰκείων χαρακτήρων μεμένηκεν. Εἰ δέ τις ἀπόδειξιν ἔχειν οἴεται τοῦ μὴ μεμενηκέναι σῶμα μετὰ τὴν ἀνάστασιν τοῦ Κυρίου τὸ σῶμα, ὡς κεκλεισμένων τῶν θυρῶν πρὸς τοὺς μαθη τὰς εἰσελθεῖν, ἀναμνησθήτω πῶς ἐπὶ θαλάσσης ἐβάδισε θνητὸν ἔχων ἔτι τὸ σῶμα, καὶ μέντοι πῶς ἐγεννήθη τῆς παρθενίας ἀκήρατα φυλάξας τὰ σήμαντρα, καὶ αὖ πάλιν πῶς τῶν ἐπι βουλευόντων πολλάκις τὰς χεῖρας διέφυγεν ὑπ' ἐκείνων κεκυ κλωμένος. Καὶ τί λέγω τὸν ∆εσπότην, ὃς οὐ μόνον ἄνθρωπος ἦν, ἀλλὰ καὶ Θεὸς προαιώνιος, καὶ ῥᾴδιον ἦν αὐτῷ πάντα ποιεῖν ὅσα βούλεται; Εἰπάτωσαν πῶς ὁ Ἁμβακοὺμ ἐκ τῆς Ἰουδαίας εἰς Βαβυλῶνα ἐν ἀκαρεῖ τοῦ χρόνου μετέβη, καὶ διέβη τοῦ λάκκου τὸ κάλυμμα, καὶ τῷ ∆ανιὴλ προσενήνοχε τὴν τροφήν, καὶ αὖθις ἐπανῆλθε μὴ διαφθείρας τοῦ λάκκου τὰ σήμαντρα. Ἀλλὰ μανία σαφής, καὶ τῶν ∆εσποτικῶν θαυμά των τοὺς τρόπους ἀνερευνᾶν. Προσήκει δὲ καὶ τοῦτο πρὸς τοῖς εἰρημένοις εἰδέναι, ὡς μετὰ τὴν ἀνάστασιν καὶ τὰ ἡμέ τερα σώματα ἄφθαρτα ἔσται. Καὶ ἀθάνατα, καὶ τοῦ γεώδους ἀπαλλαττόμενα κοῦφα γίνεται καὶ μετάρσια. Καὶ τοῦτο διαρ ρήδην σαφῶς ἡμᾶς ἐδίδαξεν ὁ θεῖος Παῦλος. Σπείρεται γάρ, φησίν, ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπεί ρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται σῶμα ψυχι κόν, ἐγείρεται σῶμα πνευματικόν . Καὶ ἀλλαχοῦ· Ἁρ παγησόμεθα , φησίν, ἐν νεφέλαις εἰς ἀέρα, εἰς ἀπάν τησιν τοῦ Κυρίου . Εἰ δὲ τὰ τῶν ἁγίων σώματα κοῦφα γίνεται καὶ μετάρσια, καὶ ῥᾳδίως τὸν ἀέρα διαπερᾷ, οὐ δεῖ θαυμάζειν, εἰ τὸ ∆εσποτικὸν σῶμα, τὸ τῇ θεότητι τοῦ Μονο γενοῦς ἡνωμένον, μετὰ τὴν ἀνάστασιν γεγενημένον ἀθάνατον κεκλεισμένων τῶν θυρῶν εἰσελήλυθε. Καὶ μυρίας δὲ ἑτέρας καὶ προφητικὰς καὶ ἀποστολικὰς μαρτυρίας παραγαγεῖν εὐπετές. Ἀλλ' ἀρκεῖ καὶ τὰ εἰρημένα δεῖξαι τὸν τῆς ἡμετέρας διδασκαλίας σκοπόν. Πιστεύομεν γὰρ εἰς ἕνα Πατέρα, εἰς ἕνα Υἱόν, εἰς ἓν ἅγιον Πνεῦμα· καὶ ὁμο λογοῦμεν μίαν θεότητα, μίαν κυριότητα, μίαν οὐσίαν, τρεῖς ὑποστάσεις. Ἡ γὰρ ἐνανθρώπησις τοῦ Μονογενοῦς τὸν τῆς Τριάδος οὐκ ηὔξησεν ἀριθμόν, καὶ τετράδα τὴν Τριάδα πεποίηκεν, ἀλλὰ μεμένηκεν καὶ μετὰ τὴν ἐνανθρώπησιν Τριὰς ἡ Τριάς. Ἐνανθρωπῆσαι δὲ πιστεύοντες τὸν μονογενῆ Υἱὸν τοῦ Θεοῦ, οὐκ ἀρνούμεθα ἣν ἔλαβε φύσιν, ἀλλ' ὁμολογοῦμεν, ὡς ἔφην, καὶ τὴν λαβοῦσαν καὶ τὴν ληφθεῖσαν. Ἡ γὰρ ἕνωσις οὐ συνέχεε τὰ τῶν φύσεων ἴδια. Εἰ γὰρ ὁ