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We have shown passages that we have cultivated, accusing your new heresy, and openly proclaiming the impassibility of the divine nature, and that each tongue, I mean Greek and Roman, proclaimed a harmonious confession concerning divine things. {ERAN.} I too marvel at the harmony of the men; however, I observed much division in their words. {ORTH.} Do not be indignant, O friend. For the intense dispute with opponents is the cause of the immoderation. But gardeners are also accustomed to do this very thing. For whenever they see a plant that is bent over, they not only raise it to the straight rule, but also bend it back beyond the straight to the other side, so that the greater inclination to the opposite may bring about a straight posture. However, so that you may know how those who strive to establish this multiform heresy by the excess of their blasphemies are zealous to obscure even the ancient heresiarchs, hear again from the writings of Apollinarius, which proclaim the impassibility of the divine nature and confess that the passion belongs to the body. From the book in summary of Apollinarius. The temple that was destroyed, that is, the body, John said belonged to the one who raised it. And in every way the body is one with him, and not another besides them. If the body of the Lord has become one with the Lord, the properties of the body have become his own properties on account of the body. And again. For this is true, that the conjunction with the body is not by circumscription of the Word, so that he has nothing more than the embodiment. Therefore also in death immortality remains with him. For if he is beyond this composition, he is also beyond the dissolution. And dissolution is death. For he was neither contained by the composition—for then the world would have been emptied—nor in the dissolution did he have the want resulting from dissolution, like the soul. 248 And again. Just as the Savior says the dead come forth from the tombs, although the souls do not come forth from there, so also he says that he will raise himself from the dead, although it is the body that is raised. And in another similar treatise he has written these things. To be raised from the dead is of man, but to raise is of God. But Christ is both; therefore the same one is God and man. If Christ were only man, he would not give life to the dead; and if only God, he would not by his own power apart from the Father give life to any of the dead. But Christ is both; therefore the same one is God and man. If Christ were only man, he would not save the world; and if only God, he would not save through suffering. But Christ is both; and therefore is God and man. If Christ were only man or only God, he would not be the mediator between God and men. And after a little. Flesh is an instrument of life, adapted to the sufferings for the divine counsels; and neither words nor deeds are proper to the flesh; and being subjected to sufferings as befits flesh, it prevails over the sufferings because it is the flesh of God. And after a little, again. The Son visited the world, taking flesh from the virgin, which he filled with the Holy Spirit for the sanctification of us all. And by delivering the flesh to death, he destroyed death through the resurrection unto the resurrection of us all. And in the little treatise on faith he says these things. And while the sufferings concerning the flesh were taking place, the Power had its own impassibility. Therefore he is impious who refers the passion to the Power. And in the little treatise on the incarnation he has written these things again. Therefore here showing the same one, as man risen from the dead, and as God reigning over all creation. {ORTH.} Have you now seen one of the teachers of the empty heresy openly proclaiming the impassibility of the Godhead, and calling the body a temple, and strongly asserting that God the Word raised it. {ERAN.} I have both heard and marveled, and I am greatly ashamed that our own views have appeared more to be shunned than even the innovation of this man. {ORTH.} And I will also provide you a witness from another heretical flock, expressly the... of the Godhead of the only-begotten

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γεωργήσαντας τμήματα, τῆς καινῆς ὑμῶν αἱρέσεως κατηγοροῦντας ἐδείξαμεν, καὶ τῆς θείας φύσεως ἀναφανδὸν τὴν ἀπάθειαν κηρύττοντας, καὶ γλῶτταν ἑκατέραν, τὴν Ἑλλάδα φημὶ καὶ τὴν Ῥωμαίαν, σύμφωνον περὶ τῶν θείων ὁμολογίαν κηρύξασαν. {ΕΡΑΝ.} Θαυμάζω κἀγὼ τὴν τῶν ἀνδρῶν συμφωνίαν· πολλὴν μέντοι διαίρεσιν ἐν τοῖς λόγοις ἐθεασάμην. {ΟΡΘ.} Μὴ νεμεσήσῃς, ὦ φίλος. Ἡ σφόδρα γὰρ πρὸς τοὺς ἀντιπάλους διαμάχη τῆς ἀμετρίας αἰτία. Ταὐτὸ δὲ τοῦτο καὶ τοῖς φυτοκόμοις φίλον ποιεῖν. Ὅταν γὰρ ἴδωσι κεκλιμένον φυτόν, οὐ μόνον πρὸς τὸν ὀρθὸν ἀνιστῶσι κανόνα, ἀλλὰ καὶ πέρα τοῦ εὐθέος εἰς τὸ ἕτερον ἀνακλίνουσι μέρος, ἵν' ἡ πλέον εἰς τοὐναντίον ἐπίκλισις τὴν εὐθείαν πραγματεύσηται στάσιν. Ἵνα μέντοι γνῷς, ὡς οἱ τὴν πολύμορφον ταύτην αἵρεσιν κρατῦναι φιλονεικοῦντες τῇ τῶν βλασφημιῶν ὑπερ βολῇ καὶ τοὺς παλαιοὺς αἱρεσιάρχας ἀποκρύπτειν σπουδάζουσιν, ἄκουσον πάλιν τῶν Ἀπολιναρίου συγγραμμάτων, τῆς θείας φύσεως τὸ ἀπαθὲς κηρυττόντων καὶ τοῦ σώματος εἶναι τὸ πάθος ὁμολογούντων. Ἀπολιναρίου Ἐκ τοῦ κατὰ κεφάλαιον βιβλίου. Τὸν λυθέντα ναόν, τουτέστι, τὸ σῶμα τοῦ ἀνιστῶντος αὐτὸν εἶπεν ὁ Ἰωάννης. Πάντως δὲ τὸ σῶμα ἕν ἐστι πρὸς αὐτόν, καὶ οὐκ ἄλλος τις παρ' αὐτοῖς. Εἰ δὲ ἓν πρὸς τὸν κύριον γέγονε τὸ σῶμα τοῦ κυρίου, τὰ ἴδια τοῦ σώματος ἴδια αὐτοῦ κατέστη διὰ τὸ σῶμα. Καὶ πάλιν. Τοῦτο γὰρ τὸ ἀληθές, ὅτι ἡ πρὸς τὸ σῶμα συνάφεια οὐ κατὰ περι γραφὴν τοῦ λόγου, ὥστε μηδὲν ἔχειν πλέον τῆς σωματώσεως. ∆ιὸ καὶ ἐν τῷ θανάτῳ μένει ἀθανασία περὶ τὸν αὐτόν. Εἰ γὰρ ὑπὲρ τὴν σύν θεσίν ἐστι ταύτην, καὶ ὑπὲρ τὴν διάλυσιν. ∆ιάλυσις δὲ ὁ θάνατος. Οὔτε γὰρ τῇ συνθέσει περιελήφθη· ἦ γὰρ ἂν ὁ κόσμος κεκένωτο· οὔτε ἐν τῇ διαλύσει τὸ ἐκ τῆς διαλύσεως ἐνδεὲς εἶχεν, ὥσπερ ἡ ψυχή. 248 Καὶ αὖθις. Ὥσπερ ἐκ τῶν μνημάτων τοὺς νεκροὺς προϊέναι φησὶν ὁ σωτήρ, καί τοι τῶν ψυχῶν ἐκεῖθεν οὐ προϊουσῶν, οὕτω καὶ ἑαυτὸν ἀναστήσεσθαί φησιν ἐκ νεκρῶν, καίτοι τοῦ σώματος ὄντος τοῦ ἀνισταμένου. Καὶ ἐν ἑτέρῳ δὲ παραπλησίῳ συγγράμματι ταῦτα γέγραφεν. Ἀνθρώπου τὸ ἀναστῆναι ἐκ νεκρῶν, θεοῦ δὲ τὸ ἀναστῆσαι. Ἑκάτερα δὲ Χριστός· θεὸς ἄρα καὶ ἄνθρωπος ὁ αὐτός. Εἰ μόνον ἄνθρωπος ἦν ὁ Χριστός, οὐκ ἂν ἐζωοποίει νεκρούς· καὶ εἰ μόνον θεός, οὐκ ἂν ἰδίᾳ παρὰ τὸν πατέρα ἐζωοποίει τινὰς τῶν νεκρῶν. Ἑκάτερα δὲ Χριστός· θεὸς ἄρα καὶ ἄνθρωπος ὁ αὐτός. Εἰ μόνον ἄνθρωπος ὁ Χριστός, οὐκ ἂν ἔσωζε κόσμον· καὶ εἰ μόνον θεός, οὐκ ἂν διὰ πάθους ἔσωζεν. Ἑκάτερα δὲ Χριστός· καὶ θεὸς ἄρα ἐστὶ καὶ ἄνθρωπος. Εἰ μόνον ἄνθρωπος ὁ Χριστὸς ἢ μόνον θεός, οὐκ ἂν ἦν μέσος θεοῦ καὶ ἀνθρώ πων. Καὶ μετ' ὀλίγα. Σὰρξ δὲ ζωῆς ὄργανον ἁρμοζόμενον τοῖς πάθεσι πρὸς τὰς θείας βουλάς· καὶ οὔτε λόγοι σαρκὸς ἴδιοι οὔτε πράξεις· καὶ τοῖς πάθεσιν ὑποβαλλομένη κατὰ τὸ σαρκὶ προσῆκον ἰσχύει κατὰ τῶν παθῶν διὰ τὸ θεοῦ εἶναι σάρξ. Καὶ μετ' ὀλίγα πάλιν. Υἱὸς ἐπεδήμησε κόσμῳ σάρκα ἐκ τῆς παρθένου λαβών, ἣν ἐπλήρωσεν ἁγίου πνεύματος εἰς τὸν πάντων ἡμῶν ἁγιασμόν. Θανάτῳ δὲ τὴν σάρκα παραδούς, τὸν θάνατον ἔλυσε διὰ τῆς ἀναστάσεως εἰς τὴν πάντων ἡμῶν ἀνάστασιν. Ἐν δὲ τῷ περὶ πίστεως λογιδίῳ ταῦτά φησι. Καὶ τῶν περὶ σάρκα παθῶν γινομένων, τὴν ἀπάθειαν ἡ δύναμις εἶχε τὴν ἑαυτῆς. Ἀσεβεῖ οὖν ὁ τὸ πάθος ἀνάγων εἰς τὴν δύναμιν. Καὶ ἐν τῷ περὶ σαρκώσεως λογιδίῳ ταῦτα γέγραφε πάλιν. Ἐνταῦθα οὖν τὸν αὐτὸν δηλῶν, ἄνθρωπον μὲν ἐκ νεκρῶν ἐγερθέντα, ὡς θεὸν δὲ τῆς ἁπάσης βασιλεύοντα κτίσεως. {ΟΡΘ.} Εἶδες τέως ἕνα τῶν τῆς κενῆς αἱρέσεως διδασκάλων ἄντι κρυς τὴν τῆς θεότητος ἀπάθειαν κηρύττοντα, καὶ ναὸν καλοῦντα τὸ σῶμα, καὶ τὸν θεὸν λόγον ἀναστῆσαι τοῦτο λίαν ἰσχυριζόμενον. {ΕΡΑΝ.} Ἀκήκοά τε καὶ τεθαύμακα, καὶ λίαν αἰσχύνομαι, ὅτι καὶ 249 τῆς τοῦδε τοῦ ἀνδρὸς καινοτομίας ὤφθη φευκτότερα τὰ ἡμέτερα. {ΟΡΘ.} Ἐγὼ δέ σοι καὶ ἐξ ἑτέρας ἀγέλης αἱρετικῆς παρέξομαι μάρτυρα, διαρρήδην τῆς τοῦ μονογενοῦς θεότητος τὴν