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proclaiming impassibility. {ERAN.} Who are you speaking of? {ORTH.} Perhaps you have heard of Eusebius the Phoenician, who became bishop of the city of Emesa near Lebanon. {ERAN.} I have come across some of this man's writings, and I found them to be in agreement with the dogmas of Arius. {ORTH.} He happened to be of that faction; but nevertheless, while attempting to show the Father to be greater than the Only-Begotten, he proclaims the divinity of the one made small to be impassible, and he undertook long and very admirable struggles on behalf of this. {ERAN.} Since I long for it greatly, you will provide me with these words as well. {ORTH.} Therefore I shall set forth a longer testimony, in order to satisfy your desire. Listen, then, to the man crying out, and consider that he has used these words for us. Of Eusebius of Emesa. For what reason does he fear death? Lest he suffer something from death? For what was death to him? Was it not the departing of the Power from the flesh? For the Power did not receive a nail, that it should be afraid. For if our soul does not suffer the things of the body while being with it, but an eye is blinded and the mind is sound, and a foot is cut off and reason does not limp; and nature testifies to this, and the Lord confirms it, saying: "Fear not them that are able to kill the body, but are not able to kill the soul." If they are not able, not because those who do it do not wish to, but because they are not able, even if they should wish, for the soul to suffer the things of the body to which it is yoked; does He who created the soul and formed the body, does He suffer the things of the body, even if He especially takes upon Himself the sufferings of the body? But Christ suffered for us, and we are not lying. For he gave, if he gave anything: "For the bread that I will give is my flesh," which he gave 250 for us. That which can be seized was seized, that which can be crucified was crucified. But He who has authority both to dwell within and to depart says this: "Father, into your hands I commit my spirit," not into the hands of those forcing its exit. I am not contentious, but I also refrain from contentiousness. But with meekness I wish to inquire about the disputed matters as from brothers. Am I not speaking the truth when I say that the Power was not able to receive the sufferings of the flesh? I therefore am silent; let him who wishes say what the Power suffered. Did it cease? See the danger. Was it extinguished? See the blasphemy. Was it no more? For that is the death of a power. Say what can be established that it suffered, and I am not contentious. But if you have nothing to say, why are you angry at me for not saying that which you do not have? It did not receive a nail. Drive one into a soul, and I accept it for the Power. But it suffered-with. Explain to me the "suffered-with"; what is "suffered-with"? For example, into the flesh a nail, but into the Power the pain. Let us say this is "suffered-with". The Power, though not struck, felt pain. For in every case, pain follows suffering. But if even a body often despises pains when the mind is sound, because of the strength of its resolution, let someone here explain without contentiousness if it suffered anything, if it suffered-with anything. What then? Did Christ not die for us? How did he die? "Father, into your hands I commit my spirit." The spirit departed, the body remained, the body remained breathless. So he did not die? He died for us. As it is written; not as I invent, but as I hear; he died for us. The shepherd offered the sheep, the priest offered the victim; "He gave himself for us;" and: "He who did not spare his own Son, but gave up his Son for us all." I do not set aside the sayings, but I seek the meaning of the sayings. The Lord says, that "The bread of God came down from heaven." And interpreting, although I cannot speak more clearly because of the mysteries, he says this much, that "It is my flesh." Did the flesh of the Son come down from the heavens? It did not come down from heaven. How then does he say, "The 251 bread of God" lives, and has come down from the heavens, and he interprets it? Since the Power, having taken up

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ἀπάθειαν κηρύττοντα. {ΕΡΑΝ.} Τίνα τοῦτον λέγεις; {ΟΡΘ.} Εὐσέβιον ἴσως ἀκήκοας τὸν Φοίνικα, τὸν Ἐμέσης τῆς πρὸς τῷ Λιβάνῳ πόλεως ἀρχιερέα γενόμενον. {ΕΡΑΝ.} Ἐνέτυχον ἐνίοις τούτου συγγράμμασι, καὶ εὗρόν γε τοῖς Ἀρείου συμφερόμενον δόγμασιν. {ΟΡΘ.} Ἐκείνης τῆς συμμορίας οὗτος ἐτύγχανεν ὤν· ἀλλ' ὅμως καὶ μείζονα τοῦ μονογενοῦς δεικνύναι τὸν πατέρα πειρώμενος, ἀπαθῆ κηρύττει τὴν τοῦ σμικρυνομένου θεότητα, καὶ μακροὺς δὲ ἀγῶνας ὑπὲρ ταύτης καὶ μάλα γε θαυμαστοὺς ἀνεδέξατο. {ΕΡΑΝ.} Ποθοῦντί μοι λίαν καὶ τούτους προσοίσεις τοὺς λόγους. {ΟΡΘ.} Τοιγαροῦν μακροτέραν παραθήσομαι μαρτυρίαν, ἵνα σου τὸν πόθον ἐμπλήσω. Ἄκουε τοίνυν τοῦ ἀνδρὸς βοῶντος, καὶ πρὸς ἡμᾶς αὐτὸν ἡγοῦ κεχρῆσθαι τοῖς λόγοις. Εὐσεβίου Ἐμεσηνοῦ. Τίνος γὰρ ἕνεκεν φοβεῖται τὸν θάνατον; Μή τι πάθῃ ἀπὸ τοῦ θανά του; Τί γὰρ ἦν αὐτῷ θάνατος; Οὐχὶ τὸ ἀναχωρῆσαι τὴν δύναμιν ἀπὸ τῆς σαρκός; Μὴ γὰρ ἧλον ἐδέξατο ἡ δύναμις, ἵνα φοβηθῇ. Εἰ γὰρ ἡ ψυχὴ ἡμῶν οὐ πάσχει τὰ τοῦ σώματος τούτῳ συνοῦσα, ἀλλὰ τυφλοῦ ται ὀφθαλμὸς καὶ ἡ διάνοια ἔρρωται, καὶ κόπτεται ποῦς καὶ οὐ χωλεύει λογισμός· καὶ ἡ φύσις τοῦτο μαρτυρεῖ, καὶ ὁ κύριος ἐπι σφραγίζει ὁ λέγων· "Μὴ φοβεῖσθε τοὺς δυναμένους ἀποκτεῖναι τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένους ἀποκτεῖναι." Εἰ τὴν ψυχὴν οὐ δύνανται, οὐχ ᾗ οὐ βούλονται οἱ ποιοῦντες, ἀλλ' ᾗ οὐ δύνανται, κἂν θελήσωσι, παθεῖν τὰ τοῦ σώματος τοῦ συνεζευγμένου· ὁ κτίσας τὴν ψυχὴν καὶ πλάσας τὸ σῶμα, οὗτος πάσχει τὰ τοῦ σώματος, εἰ καὶ τὰ μάλιστα ἀναδέχεται τὰ τοῦ σώματος εἰς ἑαυτὸν παθήματα; Ἀλλ' ἔπαθε Χριστὸς ὑπὲρ ἡμῶν, καὶ οὐ ψευδόμεθα. Ἔδωκε γάρ, εἴ τι ἔδωκεν· "Ὁ γὰρ ἄρτος ὃν ἐγὼ δώσω, ἡ σάρξ μού ἐστιν," ἣν ἔδωκεν 250 ὑπὲρ ἡμῶν. Ἐκρατήθη τὸ κρατούμενον, ἐσταυρώθη τὸ σταυρούμενον. Ὁ δὲ ἔχων ἐξουσίαν καὶ ἐνοικῆσαι καὶ ἀναχωρῆσαι τόδε λέγει· "Πάτερ, εἰς χεῖράς σου παρατίθημι τὸ πνεῦμά μου," οὐκ εἰς χεῖρας βιαζομένων τὴν ἔξοδον. Οὐκ εἰμὶ φιλόνεικος, ἀλλὰ καὶ φιλονεικίας ἀπέχομαι. Μετὰ πραότητος δὲ περὶ τῶν ἀμφιβαλλομένων βούλομαι πυθέσθαι ὡς ἀδελφῶν. Οὐκ ἀληθεύων λέγω, ὅτι ἡ δύναμις οὐκ ἠδύ νατο δέξασθαι τῆς σαρκὸς τὰ παθήματα; Ἐγὼ οὖν σιωπῶ· ὁ βουλό μενος λεγέτω τί ἔπαθεν ἡ δύναμις. Ἐξέλιπεν; ὅρα τὸν κίνδυνον. Ἀπεσβέσθη; ὅρα τὴν βλασφημίαν. Οὐκ ἔτι ἦν; τοῦτο γάρ ἐστι δυνάμεως θάνατος. Εἰπὲ τί δύναται κρατῆσαι ὅτι ἔπαθε, καὶ οὐ φιλο νεικῶ. Εἰ δὲ οὐκ ἔχεις εἰπεῖν, τί μοι ἀγανακτεῖς ὅτι οὐ λέγω, ὃ οὐκ ἔχεις; Οὐκ ἐδέξατο ἧλον. Πῆξον εἰς ψυχήν, καὶ δέχομαι εἰς δύναμιν. Ἀλλὰ συνέπαθεν. Ἑρμήνευσόν μοι τὸ συνέπαθε· τί ἐστι τὸ συνέπαθεν; οἷον εἰς τὴν σάρκα ἧλος, εἰς δὲ τὴν δύναμιν ὁ πόνος. Τοῦτο εἴπωμεν συνέπαθεν. Ἤλγησεν ἡ δύναμις ἡ μὴ τυπτομένη. Πάντως γὰρ τὸ ἄλγημα ἀκολουθεῖ τῷ παθήματι. Εἰ δὲ καὶ σῶμα πολλάκις ἐρρω μένης τῆς διανοίας καταφρονεῖ τῶν ἀλγημάτων διὰ τὴν ἰσχὺν τοῦ ἐνθυμήματος, ἐνταῦθα ἑρμηνευέτω τις ἀφιλονείκως, εἴ τι ἔπαθεν, εἴ τι συνέπαθεν. Τί οὖν; Οὐκ ἀπέθανεν ὁ Χριστὸς ὑπὲρ ἡμῶν; Πῶς ἀπέθανε; "Πάτερ, εἰς χεῖράς σου παρατίθημι τὸ πνεῦμά μου." Ἀνεχώρησε τὸ πνεῦμα, ἔμεινε τὸ σῶμα, ἄπνουν ἔμεινε τὸ σῶμα. Οὐκ ἀπέθανεν οὖν; Ἀπέθανεν ὑπὲρ ἡμῶν. Ὡς γέγραπται· οὐχ ὡς πλάττω, ἀλλ' ὡς ἀκούω· ἀπέθανεν ὑπὲρ ἡμῶν. Ὁ ποιμὴν προσήνεγκε τὸ πρό βατον, ὁ ἱερεὺς προσήνεγκε τὸ θῦμα· "Ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν·" καί· "Ὃς τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλ' ὑπὲρ πάντων ἡμῶν ἔδωκεν αὑτοῦ τὸν υἱόν." Οὐκ ἀθετῶ τὰ ῥητά, ζητῶ δὲ τῶν ῥητῶν τὴν διάνοιαν. Λέγει ὁ κύριος, ὅτι "Ὁ ἄρτος τοῦ θεοῦ κατῆλθεν ἐκ τοῦ οὐρανοῦ." Καὶ ἑρμηνεύων, εἰ καὶ οὐ δύναμαι σαφέστερον εἰπεῖν διὰ τὰ μυστήρια, τοσοῦτον δὲ λέγει, ὅτι "Ἡ σάρξ μού ἐστιν." Ἡ σὰρξ τοῦ υἱοῦ ἀπ' οὐρανῶν κατῆλθεν; Οὐ κατῆλθεν ἀπ' οὐρανοῦ. Πῶς οὖν λέγει, "Ὁ 251 ἄρτος τοῦ θεοῦ" ζῇ, καὶ καταβέβηκεν ἐκ τῶν οὐρανῶν, καὶ ἑρμη νεύει; Ἐπειδὴ ἡ δύναμις ἀναλαβοῦσα