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from the journey, he was sitting thus at the spring;" but "he will not grow weary" is contrary to "to have grown weary"; therefore the prophecy is contrary to the history of the gospels. And yet it is not contrary; for these and those things are of one God. Therefore, not to grow weary belongs to the uncircumscribed nature; for it fills all things; but to move from place to place is proper to the circumscribed body. And that which moves, being compelled to walk, endures the weariness from the journey. Therefore it was a body that walked and grew weary. For the union did not confuse the natures. 8. Otherwise. The Lord Christ said to the divine Paul when he was imprisoned: "Do not be afraid, Paul," and so on. But he who cast out this fear so feared the passion, as the blessed Luke said, that he even secreted bloody drops of sweat from his whole body, and with these sprinkled the ground beneath his body, and was strengthened by angelic assistance. And these things are also contrary. For how is it not contrary to fear and to cast out fear? And yet they are not contrary. For the same is both God by nature and man; and as God he encourages those who are in need of courage; but as man he receives courage through an angel. And yet the divinity and the Spirit were present with him as an anointing; but neither the conjoined divinity nor the all-holy Spirit then supported the body and strengthened the soul, but they entrusted this ministry to an angel, so that they might show the weakness of both the soul and the body, and through the weakness the natures that were weak might be shown. These things happened, of course, with the divine nature permitting, so that of those who would come later, those who believe in the assumption of the soul and the body might be confirmed by the proofs, while those who speak against it might be refuted by the clear testimonies. If, then, the union is conjoined with the conception, and the union, according to their account, has made both natures one nature, how could the properties of the natures have remained intact, and the soul have been in agony, and the body have sweated, so as to secrete bloody drops from the excess of fear? But if the one is proper to the body, and the other to the soul, then one nature of flesh and divinity did not result from the union, 260 but one Son was revealed, showing in himself both divine and human things. 9. Otherwise. If they should say that the body underwent the change into divinity after the resurrection, it is fitting to reply thus. And yet after the resurrection he was seen circumscribed, and having hands and feet, and the other parts of the body; and he was tangible and visible, and had piercings and scars, which he had before the resurrection. Therefore it is necessary to say one of two things: either to ascribe these parts also to the divine nature, if the body, having been changed into the nature of divinity, had these parts, or to confess that the body remained within the limits of its nature. And yet the divine nature is simple and uncompounded, but the body is composite and divided into many parts; therefore it was not changed into the nature of divinity, but even after the resurrection it is immortal and incorruptible, and full of divine glory, but it is nonetheless a body having its own circumscription. 10. Otherwise. To the disbelieving apostles the Lord after the resurrection showed his hands and his feet, and the marks of the nails. Then, teaching that what was seen was not some phantasm, he added, that "A spirit does not have flesh and bones, as you see that I have." Therefore the body was not changed into spirit; for it was flesh and bones, and hands and feet. Therefore even after the resurrection the body remained a body. 11. Otherwise. The divine nature is invisible; but the thrice-blessed Stephen said he had seen the Lord. Therefore the body of the Lord is a body even after the ascension. For this is what the victorious Stephen saw, since the divine nature is invisible. 12. Otherwise. If all the nature of men shall see the son of man coming on the clouds of heaven, according to the voice of the Lord himself; but to Moses again

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ὁδοιπορίας ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ·" ἐναντίον δὲ τὸ οὐ κοπιάσει τῷ κοπιάσαι· τοιγαροῦν ἐναντία ἡ προφητεία τῇ τῶν εὐαγγελίων ἱστορίᾳ. Ἀλλὰ μὴν οὐκ ἐναν τία· ἑνὸς γὰρ ταῦτα κἀκεῖνα θεοῦ. Οὐκοῦν τῆς μὲν ἀπεριγράφου φύσεως τὸ μὴ κοπιᾶν· τὰ γὰρ πάντα πληροῖ· τοῦ δὲ περιγεγραμμένου σώματος τὸ μεταβαίνειν ἴδιον. Τὸ δέ γε μεταβαῖνον βαδίζειν ἀναγκα ζόμενον τὸν ἐκ τῆς ὁδοιπορίας ὑφίσταται κόπον. Σῶμα ἄρα ἦν τὸ βαδίσαν καὶ κοπιάσαν. Οὐ γὰρ συνέχεε τὰς φύσεις ἡ ἕνωσις. ηʹ. Ἄλλως. Ὁ δεσπότης Χριστὸς ἔφη καθειργμένῳ τῷ θεσπεσίῳ Παύλῳ· "Μὴ φοβοῦ, Παῦλε," καὶ τὰ ἑξῆς. Ὁ δὲ τούτου τὸ δέος ἐξελάσας οὕτως ἔδεισε τὸ πάθος, ὡς ὁ μακάριος ἔφη Λουκᾶς, ὡς καὶ ἱδρῶτος αἱματώδεις θρόμβους ἐκ παντὸς ἐκκρῖναι τοῦ σώματος, καὶ τοῦτοις περιρρᾶναι τὴν γῆν τὴν ὑποκειμένην τῷ σώματι, καὶ ὑπ' ἀγγελικῆς ἐπικουρίας ἀναρρωσθῆναι. Ἐναντία δὲ καὶ ταῦτα. Πῶς γὰρ οὐκ ἐναντίον τὸ δεῖσαι τοῦ τὸ δέος ἐξελάσαι; Ἀλλὰ μὴν οὐκ ἐναντία. Ὁ γὰρ αὐτὸς καὶ θεὸς φύσει καὶ ἄνθρωπος· καὶ ὡς μὲν θεὸς παραθαρρύνει τοὺς δεομένους τοῦ θάρσους· ὡς δὲ ἄνθρωπος δέχεται δι' ἀγγέλου τὸ θάρσος. Καίτοι τῆς θεότητος καὶ τοῦ πνεύματος συμπαρόντος ὡς χρίσματος· ἀλλ' οὔτε ἡ συνημμένη θεότης οὔτε τὸ πανάγιον πνεῦμα τότε σῶμα ὑπήρεισαν, καὶ ἐπέρρωσαν τὴν ψυχήν, ἀλλ' ἀγγέλῳ τήνδε τὴν ὑπουργίαν ἐπέτρεψαν, ἵνα καὶ τῆς ψυχῆς καὶ τοῦ σώματος ἐπιδείξωσι τὴν ἀσθένειαν, καὶ διὰ τῆς ἀσθενείας δειχ θῶσι τῶν ἀσθενούντων αἱ φύσεις. Ταῦτα δὲ ἐγένετο δηλονότι τῆς θείας φύσεως συγχωρούσης, ὥστε τῶν ὕστερον ἐσομένων τοὺς μὲν πιστεύοντας τῇ προσλήψει τῆς ψυχῆς καὶ τοῦ σώματος βεβαιωθῆναι ταῖς ἀποδείξεσι, τοὺς δὲ ἀντιλέγοντας ταῖς ἐναργέσι μαρτυρίαις διελεγχθῆναι. Εἰ τοίνυν συνῆπται τῇ συλλήψει ἡ ἕνωσις, ἡ δέ γε ἕνωσις κατὰ τὸν ἐκείνων λόγον φύσιν μίαν ἄμφω τὰς φύσεις εἰργά σατο, πῶς ἂν διέμεινεν ἀκέραια τὰ τῶν φύσεων ἴδια, καὶ ἠγωνίασε μὲν ἡ ψυχή, ἵδρωσε δὲ τὸ σῶμα, ὡς καὶ θρόμβους αἱματώδεις ἐκ τῆς τοῦ δέους ὑπερβολῆς ἐκκρῖναι; Εἰ δὲ τὸ μὲν σώματος, τὸ δὲ ψυχῆς ἴδιον, οὐκ ἄρα μία φύσις σαρκὸς καὶ θεότητος ἐκ τῆς ἑνώσεως γέγονεν, 260 ἀλλ' εἷς πέφηνεν υἱός, ἐν ἑαυτῷ δεικνὺς τά τε θεῖα τά τε ἀνθρώπεια. θʹ. Ἄλλως. Εἰ δὲ μετὰ τὴν ἀνάστασιν φαῖεν τὴν εἰς θεότητα μετα βολὴν δεδέχθαι τὸ σῶμα, οὕτως ἀπαντῆσαι προσήκει. Καὶ μὴν μετὰ τὴν ἀνάστασιν περιγεγραμμένον ὤφθη, καὶ χεῖρας ἔχον καὶ πόδας, καὶ τὰ ἄλλα τοῦ σώματος μόρια· καὶ ἁπτὸν ἦν καὶ ὁρατόν, καὶ διατρήσεις ἔχον καὶ ὠτειλάς, ἅσπερ εἶχε πρὸ τῆς ἀναστάσεως. ∆υοῖν τοίνυν θάτερον λέγειν ἀνάγκη, ἢ καὶ τῇ θείᾳ φύσει ταῦτα περιτι θέναι τὰ μόρια, εἴπερ εἰς θεότητος φύσιν τὸ σῶμα μεταβληθὲν ταῦτα εἶχε τὰ μόρια, ἢ ὁμολογεῖν ἐπὶ τῶν ὅρων τῆς φύσεως μεμενηκέναι τὸ σῶμα. Ἀλλὰ μὴν ἡ θεία φύσις ἁπλῆ καὶ ἀσύνθετος, τὸ δὲ σῶμα σύν θετον καὶ εἰς πολλὰ διῃρημένον μόρια· οὐκοῦν οὐκ εἰς θεότητος μετεβλήθη φύσιν, ἀλλὰ καὶ μετὰ τὴν ἀνάστασιν ἀθάνατον μέν ἐστι καὶ ἄφθαρτον, καὶ θείας δόξης μεστόν, σῶμα δὲ ὅμως τὴν οἰκείαν ἔχον περιγραφήν. ιʹ. Ἄλλως. Ἀπιστοῦσι τοῖς ἀποστόλοις ὁ κύριος μετὰ τὴν ἀνάστασιν ὑπέδειξε τὰς χεῖρας καὶ τοὺς πόδας, καὶ τῶν ἥλων τοὺς τύπους. Εἶτα διδάσκων ὡς οὐ φαντασία τίς ἐστι τὸ ὁρώμενον ἐπή γαγεν, ὅτι "Πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα." Οὐ μετεβλήθη οὖν εἰς πνεῦμα τὸ σῶμα· σὰρξ γὰρ ἦν καὶ ὀστέα, καὶ χεῖρες καὶ πόδες. Τοιγαροῦν καὶ μετὰ τὴν ἀνάστασιν σῶμα τὸ σῶμα μεμένηκεν. ιαʹ. Ἄλλως. Ἡ θεία φύσις ἀόρατος· ἑωρακέναι δὲ τὸν κύριον ὁ τρισμακάριος εἴρηκε Στέφανος. Σῶμα ἄρα καὶ μετὰ τὴν ἀνάληψίν ἐστι τοῦ κυρίου τὸ σῶμα. Τοῦτο γὰρ ὁ νικηφόρος ἐθεάσατο Στέφανος, ἐπειδήπερ ἡ θεία φύσις ἀθέατος. ιβʹ. Ἄλλως. Εἰ πᾶσα τῶν ἀνθρώπων ἡ φύσις ὄψεται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ, κατὰ τὴν αὐτοῦ τοῦ κυρίου φωνήν· τῷ Μωϋσῇ δὲ πάλιν