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proofs, and already offered a sacrifice on behalf of all, giving over his own temple unto 238 death in place of all, that he might make all men unaccountable for and free from the ancient transgression, and show himself greater even than death, displaying his own body incorruptible as a first-fruit of the resurrection of all. For the body, since it also had a common substance, for it was a human body, even though by a newer miracle it was formed from a virgin alone, yet being mortal, it died according to the sequence of like things, but by the advent of the Word into it, it was no longer corrupted according to its own nature, but on account of the indwelling Word of God it became beyond corruption. Of the same, from the same discourse. Whence, as I said before, the Word, since it was not possible for him to die, for he was immortal, took to himself a body that was able to die, in order that he might offer it as his own in place of all; and as he himself suffered for all through his advent to that very body, he might abolish him who has the power of death. Of the same, from the same discourse. For the body, suffering according to the nature of bodies, died; but it had the pledge of incorruptibility from the Word who dwelt in it. For when the body died, the Word was not put to death, but he himself was impassible and incorruptible and immortal, being indeed the Word of God, but being rather with the body, he prevented from it the corruption that is according to the nature of bodies, as the Spirit says to him: "You will not suffer your holy one to see corruption." Of Saint Damasus, Bishop of Rome. From his exposition. If anyone should say that in the passion of the cross the Son of God, and God, endured pain, and not the flesh with the soul, which the form of a servant put on, which he took for himself, as the scripture has said: let him be anathema. 239 Of Saint Ambrose, Bishop of Milan. From the work On the Catholic Faith. But there are some who have gone to such a degree of impiety as to think that the divinity of the Lord was circumcised, and has become imperfect from perfect, and that on the wood it was not the flesh, but that divine substance, the creator of all things. Of the same, from the same discourse. The flesh suffered, the divinity is free from death; he allowed the body to suffer by the law of human nature. For how can God die, when the soul is unable to die? "For," he says, "do not fear those who kill the body, but are not able to kill the soul." If, therefore, the soul cannot be killed, how can the divinity fall under death? Of Saint Basil, Bishop of Caesarea. Which is known to everyone who has paid a little attention to the meaning of the apostolic saying, that it does not hand down to us a mode of theology, but makes known the words of the economy. "For God has made him both Lord and Christ, this Jesus whom you crucified," with the demonstrative voice clearly referring to his human and visible aspect. Of Saint Gregory, Bishop of Nazianzus. From the letter to Nectarius, the Bishop of Constantinople. But the most grievous of all things in the ecclesiastical misfortunes is the boldness of the Apollinarians, whom I do not know how your 240 holiness has overlooked, who have procured for themselves the authority to assemble equally with us. And after a few things. And this is not yet the terrible thing; but the most grievous of all, is that it makes the only-begotten God himself, the judge of beings, the author of life, the destroyer of death, to be mortal, and to receive the passion in his own divinity, and in that three-day death of the body, the divinity was also put to death with the body, and thus to be raised again from the dead by the Father. From the same, from the former exposition to Cledonius. For if man is soulless, this is what the Arians also say, in order that they may bring the passion upon the divinity, as if it were this which moves the body and suffers. From the same, from the work on

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ἀποδείξεις ἤδη καὶ ὑπὲρ πάντων θυσίαν ἀνέφερεν, ἀντὶ πάντων τὸν αὑτοῦ ναὸν εἰς 238 θάνατον παραδιδούς, ἵνα τοὺς πάντας ἀνυπευθύνους καὶ ἐλευθέρους τῆς ἀρχαίας παραβάσεως ποιήσῃ, δείξῃ δὲ ἑαυτὸν καὶ θανάτου κρείτ τονα, ἀπαρχὴν τῆς τῶν ὅλων ἀναστάσεως τὸ ἴδιον σῶμα ἄφθαρτον ἐπιδεικνύμενος. Τὸ μὲν γὰρ σῶμα, ὡς καὶ αὐτὸ κοινὴν ἔχον τὴν οὐσίαν, σῶμα γὰρ ἦν ἀνθρώπινον, εἰ καὶ καινοτέρῳ θαύματι συνέστη ἐκ παρθένου μόνης, ὅμως θνητὸν ὄν, κατ' ἀκολουθίαν τῶν ὁμοίων ἀπέθνῃσκε, τῇ δὲ τοῦ λόγου εἰς αὐτὸ ἐπιβάσει οὐκέτι κατὰ τὴν ἰδίαν φύσιν ἐφθείρετο, ἀλλὰ διὰ τὸν ἐνοικήσαντα τοῦ θεοῦ λόγον ἐκτὸς ἐγίνετο φθορᾶς. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ὅθεν, ὡς προεῖπον, ὁ λόγος, ἐπεὶ οὐχ οἷόν τε ἦν αὐτὸν ἀποθανεῖν, ἀθάνατος γὰρ ἦν, ἔλαβεν ἑαυτῷ σῶμα τὸ δυνάμενον ἀποθανεῖν, ἵνα ὡς ἴδιον ἀντὶ πάντων αὐτὸ προσενέγκῃ· καὶ ὡς αὐτὸς ὑπὲρ πάντων πάσχων διὰ τὴν πρὸς αὐτὸ τὸ σῶμα ἐπίβασιν, καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Πάσχον μὲν γὰρ τὸ σῶμα κατὰ τὴν τῶν σωμάτων φύσιν ἀπέθνῃσκεν· εἶχε δὲ τῆς ἀφθαρσίας τὴν πίστιν ἐκ τοῦ ἐνοικήσαντος αὐτῷ λόγου. Οὐ γὰρ ἀποθνῄσκοντος τοῦ σώματος ἐνεκροῦτο καὶ ὁ λόγος, ἀλλ' ἦν μὲν αὐτὸς ἀπαθὴς καὶ ἄφθαρτος καὶ ἀθάνατος, οἷα δὴ θεοῦ λόγος ὑπάρχων, συνὼν δὲ μᾶλλον τῷ σώματι, διεκώλυεν ἀπ' αὐτοῦ τὴν κατὰ φύσιν τῶν σωμάτων φθοράν, ᾗ φησι καὶ τὸ πνεῦμα πρὸς αὐτόν· "Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν." Τοῦ ἁγίου ∆αμάσου ἐπισκόπου Ῥώμης. Ἀπὸ ἐκθέσεως. Εἴ τις εἴποι, ὅτι ἐν τῷ πάθει τοῦ σταυροῦ πόνον ὑπέμεινεν ὁ υἱὸς τοῦ θεοῦ καὶ θεός, καὶ οὐχὶ ἡ σὰρξ μετὰ τῆς ψυχῆς, ἣν ἐνεδύσατο ἡ τοῦ δούλου μορφή, ἣν ἑαυτῷ ἔλαβε, καθὼς εἴρηκεν ἡ γραφή· ἀνάθεμα ἔστω. 239 Τοῦ ἁγίου Ἀμβροσίου ἐπισκόπου Μεδιολάνου. Ἐκ τοῦ περὶ τῆς καθόλου πίστεως. Εἰσὶ δέ τινες, οἳ εἰς τοσοῦτον ἀσεβείας προῆλθον, ὡς νομίζειν ὅτι ἡ θεότης τοῦ κυρίου περιετμήθη, καὶ ἀτελὴς ἐκ τελείου γεγένηται, καὶ ὅτι ἐν τῷ ξύλῳ οὐχ ἡ σὰρξ ἦν, ἀλλ' ἐκείνη ἡ θεία οὐσία, ἡ τῶν πάντων δημιουργός. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ἡ σὰρξ ἔπαθεν, ἡ θεότης θανάτου ἐλευθέρα ἐστί· παθεῖν τὸ σῶμα νόμῳ φύσεως ἀνθρωπίνης παρεχώρησε. Πῶς γὰρ θνῄσκειν θεὸς δύναται, τῆς ψυχῆς μὴ δυναμένης θανεῖν; "Μὴ φοβεῖσθε, γάρ φησιν, ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀπο κτεῖναι." Εἰ τοίνυν ἡ ψυχὴ ἀποκτανθῆναι οὐ δύναται, πῶς ἡ θεότης θανάτῳ ὑποπεσεῖν δύναται; Τοῦ ἁγίου Βασιλείου ἐπισκόπου Καισαρείας. Ὃ παντὶ γνώριμον, τῷ μικρὸν ἐπιστήσαντι τῆς ἀποστολικῆς λέξεως τὸ βούλημα, ὅτι οὐχὶ θεολογίας ἡμῖν παραδίδωσι τρόπον, ἀλλὰ τοὺς τῆς οἰκονομίας λόγους παραδηλοῖ. "Κύριον γὰρ αὐτὸν καὶ Χριστὸν ὁ θεὸς ἐποίησε, τοῦτον τὸν Ἰησοῦν, ὃν ὑμεῖς ἐσταυρώσατε," τῇ δεικτικῇ φωνῇ πρὸς τὸ ἀνθρώπειον αὐτοῦ καὶ ὁρώμενον πᾶσι προδήλως ἀπε ρειδόμενος. Τοῦ ἁγίου Γρηγορίου ἐπισκόπου Ναζιανζοῦ. Ἐκ τῆς πρὸς Νεκτάριον τὸν Κωνσταντινουπόλεως ἐπίσκοπον ἐπιστολῆς. Τὸ δὲ πάντων χαλεπώτατον ἐν ταῖς ἐκκλησιαστικαῖς συμφοραῖς ἡ τῶν Ἀπολιναριστῶν ἐστι παρρησία, οὓς οὐκ οἶδ' ὅπως παρεῖδέ σου ἡ 240 ὁσιότης, πορισαμένους ἑαυτοῖς τὴν τοῦ συνάγειν ὁμοτίμως ἡμῖν ἐξουσίαν. Καὶ μετ' ὀλίγα. Καὶ οὔπω τοῦτο δεινόν· ἀλλὰ τὸ πάντων χαλεπώτατον, ὅτι αὐτὸν τὸν μονογενῆ θεόν, τὸν κριτὴν τῶν ὄντων, τὸν ἀρχηγὸν τῆς ζωῆς, τὸν καθαιρέτην τοῦ θανάτου, θνητὸν εἶναι κατασκευάζει, καὶ τῇ ἰδίᾳ αὐτοῦ θεότητι τὸ πάθος δέξασθαι, καὶ ἐν τῇ τριημέρῳ ἐκείνῃ νεκρώσει τοῦ σώματος καὶ τὴν θεότητα συναπονεκρωθῆναι τῷ σώματι, καὶ οὕτως παρὰ τοῦ πατρὸς πάλιν ἀπὸ τοῦ θανάτου διαναστῆναι. Τοῦ αὐτοῦ ἐκ τῆς πρὸς Κληδόνιον προτέρας ἐκθέσεως. Εἰ μὲν ἄψυχος ὁ ἄνθρωπος, τοῦτο καὶ Ἀρειανοὶ λέγουσιν, ἵνα ἐπὶ τὴν θεότητα τὸ πάθος ἐνέγκωσιν, ὡς τοῦ κινοῦντος τὸ σῶμα τούτου καὶ πάσχοντος. Τοῦ αὐτοῦ ἐκ τοῦ περὶ