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He himself said: "No one shall see my face and live;" but both are true, therefore He will come with the body, with which He ascended into the heavens. For that is visible; and this the angels also said to the apostles: "This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven." If 261 this is true, as indeed it is true, then there is not one nature of flesh and divinity; for the union is without confusion.

THAT THE DIVINITY OF THE SAVIOR IS IMPASSIBLE

1. We have been taught to confess the Son to be consubstantial with God the Father both from the divine scripture and from the holy fathers gathered at Nicaea; but nature teaches the impassibility of the Father, and indeed the divine scripture proclaims it. Therefore, we will also confess the Son to be impassible. For the identity of substance teaches this definition. Therefore, when we hear the divine scripture proclaiming the cross and death of the Lord Christ, let us say that the passion belongs to the flesh. For in no way can the divinity, which is by nature impassible, suffer. 2. In another way. "All that the Father has is mine," the Lord Christ said; and impassibility is surely one of all things. If, therefore, He is impassible as God, then He suffered as man; for the divine nature does not admit passion. 3. In another way. The Lord said: "And the bread that I will give is my flesh, which I will give for the life of the world." And again: "I am the good shepherd; I know my own and my own know me, and I lay down my life for the sheep." Therefore, the good shepherd has given His body and soul for the sheep which have a body and soul. 4. In another way. The nature of men is composed of body and soul. But this nature sinned, and was in need of a sacrifice free from all blemish. Therefore the Creator, having taken a body and a soul, and having kept them untouched by the stains of sin, gave the body for bodies, and the soul for souls. If these things are true, and they are true (for they are the words of Truth itself), they talk nonsense and at the same time blaspheme who attribute the passion to the divine nature. 5. In another way. The blessed Paul called the Lord Christ the firstborn from the dead; and the firstborn surely has the same 262 nature as those of whom he is called the firstborn. Therefore, as man He is the firstborn from the dead. For He was the first to loose the pains of death, and gave to all the sweet hope of returning to life. And in that by which He rose, in that He also suffered. Therefore, as man He suffered, but as God He remained wonderfully impassible. 6. In another way. The divine apostle named the Savior Christ the firstfruits of those who have fallen asleep; and the firstfruits have a kinship with the whole, of which it is the firstfruits. Therefore, not as He is God is He called the firstfruits. For what kinship is there between divinity and humanity? For the one nature is immortal, the other mortal. Such is the nature of those who have fallen asleep, of whom Christ was called the firstfruits. Therefore, to this nature belong both death and the resurrection. For we have the resurrection of this nature as a pledge of the common resurrection. 7. In another way. The Lord Christ, wishing to persuade the doubting apostles, that He had risen, having destroyed death, showed them the parts of His body, His side and hands and feet, and the proofs of His passion preserved in them. This, therefore, is what rose; for this was surely also shown to the unbelievers. And what rose, that indeed was also buried; and what was buried, that had also died; and what had died, that was surely also nailed to the cross. Therefore the divine nature remained impassible even while united to the body. 8. In another way. Those who the life-giving of the Lord

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εἶπεν αὐτός· "Οὐδεὶς ὄψεται τὸ πρόσωπόν μου καὶ ζήσεται·" ἀληθῆ δὲ ἀμφότερα, μετὰ τοῦ σώμα τος ἄρα ἥξει, μεθ' οὗπερ εἰς τοὺς οὐρανοὺς ἀνελήλυθεν. Ἐκεῖνο γὰρ ὁρατόν· τοῦτο δὲ καὶ οἱ ἄγγελοι τοῖς ἀποστόλοις εἰρήκασιν· "Οὗτος ὁ Ἰησοῦς ὁ ἀναληφθεὶς ἀφ' ὑμῶν εἰς τὸν οὐρανόν, οὕτως ἐλεύσεται, ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν." Εἰ δὲ 261 τοῦτο ἀληθές, ὥσπερ οὖν ἀληθές, οὐκ ἄρα μία φύσις σαρκὸς καὶ θεότη τος· ἀσύγχυτος γὰρ ἡ ἕνωσις.

ΟΤΙ ΑΠΑΘΗΣ Η ΤΟΥ ΣΩΤΗΡΟΣ ΘΕΟΤΗΣ

αʹ. Ὁμοούσιον τοῦ θεοῦ καὶ πατρὸς τὸν υἱὸν παρά τε τῆς θείας γραφῆς, παρά τε τῶν ἁγίων πατέρων τῶν ἐν Νικαίᾳ συναγερθέντων ὁμολογεῖν ἐδιδάχθημεν· τοῦ δὲ πατρὸς τὴν ἀπάθειαν καὶ ἡ φύσις διδάσκει, καὶ ἡ θεία γε κηρύττει γραφή. Ἀπαθῆ οὖν ἄρα καὶ τὸν υἱὸν προσομολογήσομεν. Τὸ γὰρ ταὐτὸν τῆς οὐσίας τοῦτον ἐκπαιδεύει τὸν ὅρον. Ὅταν τοίνυν τοῦ δεσπότου Χριστοῦ τὸν σταυρὸν καὶ τὸν θάνα τον τῆς θείας γραφῆς κηρυττούσης ἀκούσωμεν, τῆς σαρκὸς εἶναι φῶμεν τὸ πάθος. Κατ' οὐδένα γὰρ ἡ φύσει γε ἀπαθὴς θεότης παθεῖν δύναται τρόπον. βʹ. Ἄλλως. "Πάντα ὅσα ἔχει ὁ πατήρ, ἐμά ἐστιν," ὁ δεσπότης ἔφη Χριστός· ἓν δὲ δήπου πάντων ἡ ἀπάθεια. Εἰ τοίνυν ἀπαθής ἐστιν ὡς θεός, ὡς ἄνθρωπος ἄρα πέπονθεν· ἡ θεία γὰρ πάθος οὐ προσίεται φύσις. γʹ. Ἄλλως. Ὁ κύριος ἔφη· "Ὁ δὲ ἄρτος ὃν ἐγὼ δώσω, ἡ σάρξ μούἐστιν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς." Καὶ πάλιν· "Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, καὶ γινώσκω τὰ ἐμά, καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν, καὶ τὴν ψυχήν μου τίθημι ὑπὲρ τῶν προβάτων." Σῶμα οὖν ἄρα καὶ ψυχὴν δέδωκεν ὁ ποιμὴν ὁ καλὸς ὑπὲρ τῶν σῶμα καὶ ψυχὴν ἐχόντων προβάτων. δʹ. Ἄλλως. Ἐκ σώματος καὶ ψυχῆς σύγκειται τῶν ἀνθρώπων ἡ φύσις. Ἐξήμαρτε δὲ αὕτη, καὶ θυσίας ἔχρῃζε ἐλευθέρας μώμου παν τός. Σῶμα τοίνυν καὶ ψυχὴν λαβὼν ὁ δημιουργός, καὶ τῶν τῆς ἁμαρτίας κηλίδων φυλάξας ἀνέπαφα, ὑπὲρ μὲν τῶν σωμάτων τὸ σῶμα δέδωκεν, ὑπὲρ δὲ τῶν ψυχῶν τὴν ψυχήν. Εἰ δὲ ταῦτα ἀληθῆ, ἀληθῆ δέ (αὐτῆς γάρ εἰσι τῆς ἀληθείας οἱ λόγοι), ληροῦσιν ἅμα καὶ βλασφημοῦσιν οἱ τῇ θείᾳ φύσει τὸ πάθος προσάπτοντες. εʹ. Ἄλλως. Πρωτότοκον ἐκ τῶν νεκρῶν τὸν δεσπότην Χριστὸν ὁ μακάριος προσηγόρευσε Παῦλος· ὁ δὲ πρωτότοκος τὴν αὐτὴν ἔχει 262 δήπου φύσιν ἐκείνοις ὧν καλεῖται πρωτότοκος. Ὡς ἄνθρωπος οὖν ἄρα πρωτότοκος ἐκ νεκρῶν. Πρῶτος γὰρ τὰς ὠδῖνας ἔλυσε τοῦ θανάτου, καὶ πᾶσιν ἔδωκε τῆς ἀναβιώσεως τὴν γλυκεῖαν ἐλπίδα. Ἧι δὲ ἀνέστη, ταύτῃ καὶ πέπονθεν. Ὡς ἄνθρωπος ἄρα πέπονθεν, ὡς δὲ θεὸς θαυμαστὸς μεμένηκεν ἀπαθής. ʹ. Ἄλλως. Ἀπαρχὴν τῶν κεκοιμημένων τὸν σωτῆρα Χριστὸν ὠνόμασεν ὁ θεῖος ἀπόστολος· ἡ δὲ ἀπαρχὴ τὴν πρὸς τὸ ὅλον ἔχει συγγένειαν, οὗπέρ ἐστιν ἀπαρχή. Οὐ τοίνυν ᾗ θεός ἐστιν, ἀπαρχὴ προσηγόρευται. Ποία γὰρ συγγένεια θεότητός τε καὶ ἀνθρωπότητος; Ἡ μὲν γὰρ ἀθάνατος φύσις, ἡ δὲ θνητή. Τοιαύτη δὲ τῶν κεκοιμημένων ἡ φύσις, ὧν ἀπαρχὴ προσηγορεύθη Χριστός. Ταύτης ἄρα τῆς φύσεως καὶ ὁ θάνατος καὶ ἡ ἀνάστασις. Ταύτης γὰρ δὴ τὴν ἀνάστασιν ἐχέγγυον ἔχομεν τῆς κοινῆς ἀναστάσεως. ζʹ. Ἄλλως. ∆ιστάζοντας τοὺς ἀποστόλους πεῖσαι βουλόμενος ὁ δεσπότης Χριστός, ὡς ἀνέστη καταλύσας τὸν θάνατον, τὰ τοῦ σώμα τος αὐτοῖς ἔδειξε μόρια, πλευρὰν καὶ χεῖρας καὶ πόδας, καὶ τὰ ἐν τούτοις φυλαχθέντα τοῦ πάθους τεκμήρια. Τοῦτο οὖν ἄρα ἀνέστη· τοῦτο γὰρ δήπου καὶ τοῖς ἀπιστοῦσιν ἐδείχθη. Ὃ δὲ ἀνέστη, τοῦτο δὴ καὶ ἐτάφη· ὃ δέ γε ἐτάφη, τοῦτο καὶ ἐτεθνήκει· ὃ δὲ ἐτεθνήκει, τοῦτο δήπου καὶ τῷ σταυρῷ προσηλώθη. Ἀπαθὴς ἄρα ἡ θεία φύσις διέμεινε καὶ συνημμένη τῷ σώματι. ηʹ. Ἄλλως. Οἱ ζωοποιὸν τοῦ κυρίου τὴν