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of the dead, was he man or God? Peter our apostle, 236 knowing better, interprets and says: "Having taken him down from the tree, they laid him in a tomb, but God raised him from the dead." Therefore, the dead body of Jesus which was taken down from the tree, and which was placed in a tomb and buried by Joseph of Arimathea, this the Word raised up, saying: "Destroy this temple, and in three days I will raise it up." He who also makes all the dead alive, also made alive the man Christ Jesus from Mary, whom he had assumed. For if, while on the cross, he raised the previously dissolved dead bodies of the saints, much more is the ever-living God the Word able to raise the body which he put on, as Paul says: "For the word of God is living and active." From the same, out of the same discourse. Life, therefore, does not die, but gives life to the dead. For as the light is not harmed in a dark place, neither can life suffer anything by visiting mortal nature. For the divinity of the Word is immutable and unchangeable, as the Lord says in prophecy concerning himself: "See me, that it is I, and I have not changed." From the same, out of the same discourse. Being alive, he cannot die, but rather he gives life to the dead. He is therefore also the fount of life by the divinity from the Father, but the man who died, or rather, who was also raised from the dead, who also intercedes for us, the one from the virgin Mary, whom the divinity of the Word assumed for our sake. From the same, out of the same discourse. It happened that Lazarus, having fallen sick, died; but the Lord's man did not die having fallen sick, nor unwillingly; but of himself he came to the economy of death, being strengthened by the God the Word who dwelt in him, who said: "No one takes my life from me; I lay it down of myself. I have the power to lay it down, and again I have the power to take it up." It is therefore the divinity of the Son that lays down and takes up the soul of the man he put on. For he assumed 237 the complete man, so that he might also make him completely alive, and with him, the dead. From the same, out of the discourse against the Arians. Therefore when the blessed Paul says, "The Father raised his Son from the dead," John relates to us that Jesus said, "Destroy this temple, and in three days I will raise it up. And he was speaking," he says, "about his own body." It is clear therefore to those who pay attention, that when the body is raised, the Son is said by Paul to have been raised from the dead. For the things of his body are said in his person. Thus therefore also when he says, "The Father has given life to the Son," the life given to the flesh must be understood. For if he himself is the life, how does life receive life? From the same, out of the discourse on the incarnation. For the Word, perceiving that the corruption of men could not otherwise be dissolved, except by dying completely, and it was not possible for the Word to die, being immortal and the Son of the Father, for this reason he takes to himself a body that is able to die, so that this body, having partaken of the Word who is over all, might become sufficient for death in the place of all, and through the indwelling Word might remain incorruptible, and henceforth corruption might cease from all by the grace of the resurrection. Whence, as a sacrifice and victim free from every blemish, which body he himself took for himself, bringing it to death, he immediately did away with death from all who are like him by the appropriate offering. For being over all, the Word of God, reasonably offering his own temple and bodily instrument as a substitute for the life of all, fulfilled what was owed to death; and thus the incorruptible Son of God, being with all through that which was like them, reasonably clothed all with incorruption in the promise of the resurrection. For corruption itself in death no longer has a place against men, on account of the Word who dwelt in them through the one body. From the same, out of the same discourse. For this reason, after his most divine acts from his works

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νεκρῶν ἄνθρωπος ἦν ἢ θεός; Ἑρμηνεύει Πέτρος ὁ 236 ἀπόστολος ἡμῶν μᾶλλον γινώσκων, καὶ λέγει· "Καθελόντες αὐτὸν ἀπὸ τοῦ ξύλου, ἔθηκαν αὐτὸν εἰς μνημεῖον, ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν." Τὸ γοῦν ἀπὸ τοῦ ξύλου καθαιρεθὲν σῶμα νεκρὸν τοῦ Ἰησοῦ, τὸ καὶ εἰς μνημεῖον τεθὲν ἐνταφιασθὲν δὲ ὑπὸ Ἰωσὴφ τοῦ ἀπὸ Ἀριμαθείας, αὐτὸ ἤγειρεν ὁ λόγος λέγων· "Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν." Ὁ καὶ πάντας τοὺς νεκροὺς ζωοποιῶν καὶ τὸν ἐκ Μαρίας ἄνθρωπον Χριστὸν Ἰησοῦν ἐζωοποίησεν, ὃν ἀνείληφεν. Εἰ γὰρ ἐπὶ σταυροῦ ὢν τὰ προδιαλυθέντα νεκρὰ τῶν ἁγίων ἤγειρε σώματα, πολλῷ μᾶλλον ἐγεῖραι δύναται ὃ ἐφόρεσε σῶμα ὁ ἀεὶ ζῶν θεὸς λόγος, ὥς φησιν ὁ Παῦλος· "Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργής." Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ἡ γοῦν ζωὴ οὐκ ἀποθνῄσκει, τοὺς δὲ νεκροὺς ζωοποιεῖ. Ὡς γὰρ τὸ φῶς οὐ βλάπτεται ἐν σκοτεινῷ τόπῳ, οὐδὲ ἡ ζωή τι παθεῖν δύναται ἐπισκεψαμένη τὴν θνητὴν φύσιν. Ἄτρεπτος γὰρ καὶ ἀναλλοίωτος ἡ τοῦ λόγου θεότης, ὥς φησιν ἐν προφητείᾳ ὁ κύριος περὶ ἑαυτοῦ· "Ιδετέ με, ὅτι ἐγώ εἰμι καὶ οὐκ ἠλλοίωμαι." Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ζῶν ἀποθανεῖν οὐ δύναται, μᾶλλον δὲ τοὺς νεκροὺς ζωοποιεῖ. Ἔστι τοίνυν καὶ πηγὴ ζωῆς τῇ ἐκ πατρὸς θεότητι, ἄνθρωπος δὲ ὁ ἀποθανών, μᾶλλον δὲ καὶ ἐγερθεὶς ἐκ νεκρῶν, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν, ὁ ἐκ παρθένου Μαρίας, ὃν ἡ τοῦ λόγου θεότης δι' ἡμᾶς ἀνείληφεν. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ἐγένετο Λάζαρον ἀσθενήσαντα ἀποθανεῖν· ὁ δὲ κυριακὸς ἄνθρωπος οὐκ ἀσθενήσας οὐδὲ ἄκων ἀπέθανεν· ἀλλ' ἀφ' ἑαυτοῦ ἦλθεν ἐπὶ τὴν τοῦ θανάτου οἰκονομίαν, στερεοποιούμενος ὑπὸ τοῦ ἐν αὐτῷ οἰκή σαντος θεοῦ λόγου, τοῦ εἰπόντος· "Οὐδεὶς αἴρει τὴν ψυχήν μου ἀπ' ἐμοῦ· ἀπ' ἐμαυτοῦ αὐτὴν τίθημι, ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ πάλιν ἐξουσίαν ἔχω λαβεῖν αὐτήν." Ἡ θεότης οὖν ἐστι τοῦ υἱοῦ, ἡ τιθεῖσα καὶ λαμβάνουσα τὴν ψυχὴν οὗ ἐφόρεσεν ἀνθρώπου. Πλήρη 237 γὰρ ἀνείληφε τὸν ἄνθρωπον, ἵνα καὶ πλήρη αὐτὸν καὶ σὺν αὐτῷ τοὺς νεκροὺς ζωοποιήσῃ. Τοῦ αὐτοῦ ἐκ τοῦ πρὸς Ἀρειανοὺς λόγου. Ὅταν οὖν λέγῃ ὁ μακάριος Παῦλος, "Ὁ πατὴρ ἤγειρε τὸν υἱὸν αὑτοῦ ἐκ νεκρῶν," Ἰωάννης ἡμῖν διηγεῖται ὅτι ἔλεγεν ὁ Ἰησοῦς, "Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. Ἔλεγε δέ, φησί, περὶ τοῦ ἰδίου σώματος." ∆ῆλον οὖν ἐστι τοῖς προσέχουσιν, ὅτι τοῦ σώματος ἐγειρομένου ὁ υἱὸς λέγεται παρὰ τῷ Παύλῳ ἐγηγέρ θαι ἐκ νεκρῶν. Τὰ γὰρ τοῦ σώματος αὐτοῦ εἰς αὐτοῦ πρόσωπον λέγεται. Οὕτως οὖν καὶ ὅτε λέγει, "Ζωὴν ἔδωκεν ὁ πατὴρ τῷ υἱῷ," τῇ σαρκὶ δεδομένην τὴν ζωὴν νοητέον. Εἰ γὰρ αὐτός ἐστιν ἡ ζωή, πῶς ἡ ζωὴ ζωὴν λαμβάνει; Τοῦ αὐτοῦ ἐκ τοῦ περὶ ἐνανθρωπήσεως λόγου. Συνιδὼν γὰρ ὁ λόγος, ὅτι ἄλλως οὐκ ἂν λυθείη τῶν ἀνθρώπων ἡ φθορά, εἰ μὴ διὰ τοῦ πάντως ἀποθανεῖν, οὐχ οἷόν τε δὲ ἦν τὸν λόγον ἀποθα νεῖν, ἀθάνατον ὄντα καὶ τοῦ πατρὸς υἱόν, τούτου ἕνεκα τὸ δυνάμενον ἀποθανεῖν ἑαυτῷ λαμβάνει σῶμα, ἵνα τοῦτο τοῦ ἐπὶ πάντας λόγου μεταλαβόν, ἀντὶ πάντων ἱκανὸν γένηται τῷ θανάτῳ, καὶ διὰ τὸν ἐνοικήσαντα λόγον ἄφθαρτον διαμείνῃ, καὶ λοιπὸν ἀπὸ πάντων ἡ φθορὰ παύσηται τῇ τῆς ἀναστάσεως χάριτι. Ὅθεν ὡς ἱερεῖον καὶ θῦμα παντὸς ἐλεύθερον σπίλου, ὃ αὐτὸς ἑαυτῷ ἔλαβε σῶμα προσαγα γὼν εἰς θάνατον, ἀπὸ πάντων εὐθὺς τῶν ὁμοίων ἠφάνιζε τὸν θάνατον τῇ προσφορᾷ τῇ καταλλήλῳ. Ὑπὲρ πάντας γὰρ ὢν ὁ λόγος τοῦ θεοῦ εἰκότως τὸν ἑαυτοῦ ναὸν καὶ τὸ σωματικὸν ὄργανον προσάγων ἀντί ψυχον ὑπὲρ πάντων ἐπλήρου τὸ ὀφειλόμενον τῷ θανάτῳ· καὶ οὕτως συνὼν διὰ τοῦ ὁμοίου τοῖς πᾶσιν ὁ ἄφθαρτος τοῦ θεοῦ υἱός, εἰκότως τοὺς πάντας ἐνέδυσεν ἀφθαρσίαν ἐν τῇ περὶ τῆς ἀναστάσεως ἐπαγγε λίᾳ. Καὶ αὐτὴ γὰρ ἡ ἐν τῷ θανάτῳ φθορὰ κατὰ τῶν ἀνθρώπων οὐκέτι χώραν ἔχει διὰ τὸν ἐνοικήσαντα λόγον ἐν τούτοις διὰ τοῦ ἑνὸς σώμα τος. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Τούτου ἕνεκα μετὰ τὰς θειοτάτας αὐτοῦ ἐκ τῶν ἔργων