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of the Son, the Word. It remained for us to discuss his having been commanded and having kept the commandments, and having done all things pleasing to him; also of perfection, and of exaltation, and of learning obedience from the things he suffered, and of high priesthood and offering, and of being delivered up, and of supplication to him who is able to save from death, and of agony and sweat, and of prayer, and if anything else of this kind, if it were not entirely manifest to all, that such names concern that which suffers, not the immutable nature which is higher than suffering. From the same, from the homily on Pascha. "Who is this that comes from Edom," and from earthly things, or how are the garments of the bloodless and bodiless one red, as of one who treads the winepress, and has trodden the full winepress? Consider the beauty of the robe, of the body that suffered, beautified by the passion and made glorious by the divinity, than which nothing is more lovely or more beautiful. Of Saint Gregory, bishop of Nyssa. 241 From the Catechetical Oration. And this is the nature of God's economy concerning death and the resurrection from the dead, not to prevent the soul from being separated from the body by death, according to the necessary sequence of nature, but to bring them back to one another again through the resurrection. From the same, from the same oration. For since the God-receiving man was not from elsewhere, but from our own lump, who through the resurrection was raised up together with the divinity; just as in our own body the activity of one of the senses brings the whole united part to full perception, so, as if the whole of nature were one single living being, the resurrection of the part passes through to the whole, the continuous and united nature being transmitted from the part to the whole. What then do we learn beyond the likely mystery, if he who stands stoops to him who has fallen, in order to raise him who lies prostrate? From the same, from the same oration. It would be consistent in this part too, not to look at one thing, and overlook the other, but in his death to perceive what is human, and in the human to investigate what is more divine. From the same, from the treatise Against Eunomius. Neither does the human nature give life to Lazarus, nor does the impassible authority weep for him who lay dead; but the tear is proper to the man, and the acts of true life are proper to life itself. Human poverty does not feed the thousands, the omnipotent authority does not run to the fig tree. Who is it that grows weary from the journey, and who is it that without toil sustained the whole world by the word? What is the radiance of glory? What is that which is pierced by the nails? What form is struck during the passion, and what form is glorified from eternity? For these things are manifest, even if no one explains them in words. From the same, from the same treatise. He accuses those who attribute the passion to the human nature. For he absolutely wants to subject the divinity itself to the passion. For since the opinion is twofold and doubtful, whether the divine or the human was 242 in a state of passion, the affirmation of the one is absolutely the establishment of the remaining one. If therefore they accuse those who see the passion in the man, they absolutely praise those who say the divinity of the Son is passible. But what is established by these things becomes an advocacy for the absurdity of their dogma. For if, according to their account, the divinity of the Son suffers, but that of the Father is preserved in all impassibility, then the impassible nature is alien to that which admits passion. Of Saint Amphilochius, bishop of Iconium. From the homily on, "Truly, truly, I say to you, he who hears my word and believes him who sent me has eternal life." Whose then are the passions? Of the flesh. Therefore, if you give the passions to the flesh, give to it also the humble words, and to him to whom you ascribe the miracles, assign the exalted words. For God the wonder-worker fittingly speaks lofty things and things worthy of his works; but the suffering man well utters humble things, and things appropriate to his passions. From the same, from the

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υἱοῦ λόγου. Ἐλείπετο περὶ τοῦ ἐντετάλθαι καὶ τετηρηκέναι τὰς ἐντολάς, καὶ τὰ ἀρεστὰ αὐτῷ πάντα πεποιηκέναι, διαλαβεῖν ἡμᾶς· ἔτι δὲ τελειώσεως, καὶ ὑψώσεως, καὶ τοῦ μαθεῖν ἐξ ὧν ἔπαθε τὴν ὑπακοήν, ἀρχιερωσύνης τε καὶ προσφορᾶς, καὶ παραδόσεως, καὶ δεήσεως τῆς πρὸς τὸν δυνά μενον σώζειν ἐκ θανάτου, καὶ ἀγωνίας καὶ θρόμβου, καὶ προσευχῆς, καὶ εἴ τι ἄλλο τοιοῦτο, εἴγε μὴ πᾶσι πρόδηλον ἦν, ὅτι περὶ τὸ πάσχον τὰ τοιαῦτα τῶν ὀνομάτων οὐ τὴν ἄτρεπτον φύσιν καὶ τοῦ πάσχειν ὑψηλοτέραν. Τοῦ αὐτοῦ ἐκ τοῦ εἰς τὸ Πάσχα λόγου. "Τίς οὗτος ὁ παραγινόμενος ἐξ Ἐδώμ," καὶ τῶν γηΐνων, ἢ πῶς ἐρυθρὰ τὰ ἱμάτια τοῦ ἀναίμου καὶ ἀσωμάτου, ὡς ληνοβάτου, καὶ πλήρη ληνὸν πατήσαντος; Προβαλοῦ τὸ ὡραῖον τῆς στολῆς, τοῦ πεπονθότος σώματος τῷ πάθει καλλωπισθέντος καὶ τῇ θεότητι λαμπρυνθέντος, ἧς οὐδὲν ἐρασμιώτερον οὐδὲ ὡραιότερον. Τοῦ ἁγίου Γρηγορίου ἐπισκόπου Νύσσης. 241 Ἐκ τοῦ κατηχητικοῦ λόγου. Καὶ τοῦτό ἐστι τὸ φύσει μὲν τῆς τοῦ θεοῦ περὶ τὸν θάνατον οἰκονομίας καὶ τῆς ἐκ νεκρῶν ἀναστάσεως, τὸ διαλυθῆναι μὲν τῷ θανάτῳ τοῦ σώματος τὴν ψυχὴν κατὰ τὴν ἀναγκαίαν τῆς φύσεως ἀκολουθίαν μὴ κωλῦσαι, εἰς ἄλληλα δὲ πάλιν ἐπαναγαγεῖν διὰ τῆς ἀναστάσεως. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ἐπειδὴ γὰρ οὐκ ἄλλοθεν, ἀλλ' ἐκ τοῦ ἡμετέρου φυράματος, ὁ θεο δόχος ἄνθρωπος ἦν, ὁ διὰ τῆς ἀναστάσεως συνεπαρθεὶς τῇ θεότητι· ὥσπερ ἐπὶ τοῦ καθ' ἡμᾶς σώματος ἡ τοῦ ἑνὸς τῶν αἰσθητηρίων ἐνέργεια πρὸς πᾶσαν τὴν συναίσθησιν ἄγει τὸν ἡνωμένον τῷ μέρει, οὕτως καθάπερ ἑνός τινος ὄντος ζῴου πάσης τῆς φύσεως, ἡ ἐκ τοῦ μέρους ἀνάστασις ἐπὶ τὸ πᾶν διεξέρχεται, τὸ συνεχές τε καὶ ἡνω μένον τῆς φύσεως, ἐκ τοῦ μέρους ἐπὶ τὸ ὅλον συνδιδόμενον. Τί οὖν ἔξω τοῦ εἰκότος μυστηρίου μανθάνομεν, εἰ κύπτει πρὸς τὸν πεπτωκότα ὁ ἑστώς, ἐπὶ τῷ ἀναστῆσαι τὸν κείμενον; Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ἀκόλουθον ἂν εἴη καὶ ἐν τῷ μέρει τούτῳ, μὴ τὸ μὲν βλέπειν, παρορᾶν δὲ τὸ ἕτερον, ἀλλ' ἐν μὲν τῷ θανάτῳ καθορᾶν τὸ ἀνθρώπινον, ἐν δὲ τῷ ἀνθρώπῳ πολυπραγμονεῖν τὸ θειότερον. Τοῦ αὐτοῦ ἐκ τῆς κατὰ Εὐνομίου πραγματείας. Οὔτε ζωοποιεῖ τὸν Λάζαρον ἡ ἀνθρωπίνη φύσις, οὔτε δακρύει τὸν κείμενον ἡ ἀπαθὴς ἐξουσία· ἀλλ' ἴδιον τοῦ μὲν ἀνθρώπου τὸ δάκρυον, τῆς δὲ ζωῆς τὰ τῆς ὄντως ζωῆς. Οὐ τρέφει τὰς χιλιάδας ἡ ἀνθρωπίνη πτωχεία, οὐ τρέχει ἐπὶ τὴν συκῆν ἡ παντοδύναμος ἐξουσία. Τίς ὁ κοπιῶν ἐκ τῆς ὁδοιπορίας, καὶ τίς ὁ ἀπόνως ὅλον τὸν κόσμον ὑποστή σας τῷ λόγῳ; Τί τὸ τῆς δόξης ἀπαύγασμα; Τί τὸ τοῖς ἥλοις κατα πειρόμενον; Ποία μορφὴ ἐπὶ τοῦ πάθους ῥαπίζεται, καὶ ποία ἐξ ἀϊδίου δοξάζεται; Φανερὰ γὰρ ταῦτα, κἂν μηδεὶς ἑρμηνεύῃ τῷ λόγῳ. Τοῦ αὐτοῦ ἐκ τῆς αὐτῆς πραγματείας. Αἰτιᾶται τοὺς τὸ πάθος τῇ ἀνθρωπίνῃ φύσει ἀνατιθέντας. Βούλεται γὰρ πάντως αὐτὴν τῷ πάθει ὑπάγειν τὴν θεότητα. ∆ιπλῆς γὰρ οὔσης καὶ ἀμφιβόλου τῆς ὑπολήψεως, εἴτε τὸ θεῖον, εἴτε τὸ ἀνθρώπινον ἐν 242 πάθει γέγονεν, ἡ τοῦ ἑνὸς κατηγορία κατασκευὴ πάντως τοῦ λειπο μένου γίνεται. Εἰ τοίνυν αἰτιῶνται τοὺς τὸ πάθος περὶ τὸν ἄνθρωπον βλέποντας, ἐπαινοῦσι πάντως τοὺς ἐμπαθῆ λέγοντας τοῦ υἱοῦ τὴν θεότητα. Τὸ δὲ διὰ τούτων κατασκευαζόμενον συνηγορία τῆς τοῦ δόγματος αὐτῶν ἀτοπίας γίγνεται. Εἰ γὰρ πάσχει μὲν κατὰ τὸν λόγον αὐτῶν τοῦ υἱοῦ ἡ θεότης, ἡ δὲ τοῦ πατρὸς ἐν ἀπαθείᾳ πάσῃ φυλάττεται, ἡ ἀπαθὴς ἄρα φύσις πρὸς τὴν παραδεχομένην τὸ πάθος ἀλλοτρίως ἔχει. Τοῦ ἁγίου Ἀμφιλοχίου ἐπισκόπου Ἰκονίου. Ἐκ τοῦ λόγου τοῦ εἰς τό, "Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῷ πέμψαντί με ἔχει ζωὴν αἰώνιον." Τίνος οὖν τὰ πάθη; Τῆς σαρκός. Οὐκοῦν εἰ δίδως σαρκὶ τὰ πάθη, δὸς αὐτῇ καὶ τοὺς ταπεινοὺς λόγους, καὶ ᾧ τὰ θαύματα ἐπιγράφεις, τοὺς ἀνηγμένους ἀνάθες λόγους. Ὁ γὰρ θαυματουργῶν θεὸς εἰκότως ὑψηλὰ λαλεῖ καὶ τῶν ἔργων ἐπάξια· ὁ δὲ πάσχων ἄνθρωπος καλῶς τὰ ταπεινὰ φθέγγεται, καὶ τῶν παθῶν κατάλληλα. Τοῦ αὐτοῦ ἐκ τοῦ