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is said of that one who was made "according to the image and likeness" of God. It might be said in another way: even if Jesus did not have a father according to his human nature, yet he had a mother. And a woman is a human being. 153 And to refute docetism he is called Son of Man. Even if he does not have his being from a father, yet he is from a mother. Thus indeed "born of a woman" is said. All are born of men; for Paul also writes this: man comes into being "from a man," but "through a woman;" for the deposit of the seed comes from the man, but the formation and the birth comes through the woman. Since therefore this one does not have the 'from a man' and the 'through a woman,' but 'from a woman'—for he received the whole substance from the woman, not according to other men; "And Jacob begot Joseph the husband of Mary, from whom was born Christ." He did not say "through whom"–, and for this reason therefore he is called "Son of Man"; for if he were called simply 'man', the Docetists would suppose that he appeared as a man, not having his generation or origin from a human. Therefore, to show that he is from Mary, he called himself "Son of Man." And God the Word himself is also sometimes called son of man; for when he says: "No one has ascended into heaven except he who descended from heaven, the Son of Man," he speaks of God the Word himself. And he is called Son of Man in the same way we often speak of the soul being from the parents. As when we say: "Jacob the holy one of God is from Isaac," we do not mean this in that he is of a certain quality and holy, but this one, who happened to be holy, is from Isaac. And for this reason, therefore, let God the Word be called Son of Man. "If then you see the Son of Man ascending to where he was before," we do not understand the body, lest we incline to those who say that he brought his body from heaven. Indeed nearly all the heretics say this, such as Marcion, Basilides, Valentinus. And thus we often say "a wise man, holy, a friend of God," and he is the son of this woman; for it is not insofar as he is such that he is her son. In composite beings we often say things of the parts concerning the whole; as when we say "an intelligent man, prudent, of good memory, healthy in body, well-formed, of good size," we speak some things from the body, and others from the soul; for some of the things belonging to the composite cannot belong to each one of the parts in the composite. To be awake or to be asleep, however, is said neither of the soul alone nor of the body; for neither does the soul do this without a body nor the body without a soul. It is said, therefore, of the composite. "You will hide them in the secret of your face." The creation of God is sometimes said to be his face: "For from the greatness and beauty of created things, the Creator is seen by analogy." They are not in his secret face, but in the manifest one. If you see a physician at work, performing skillfully, you see his face; for the works of medicine show the physician. But when we are able to see the analogy of the reason of the artificial things and the disposition of the maker, we no longer see his manifest face, but the hidden one. Thus we also say of God that, when we contemplate the created works, from the created works and from their greatness of beauty, God being a sea of beauty and greatness, we hold our mind in his manifest face. But when we consider, why, for instance, he made the heaven in this way and having such qualities and why at that time, we have entered into the secret of his face, into the reason according to which he made it. "The Word became flesh." See the outer face. "And we have seen his glory, glory as of the only-begotten from the Father." To understand is a secret thing. Therefore, in agreement with this the ap154 ostle also says: "Even though we have known Christ according to the flesh, yet now we know him so no longer." 21 From the disturbance of men you will cover them in a tent, from the contradiction of tongues. those recently from the disturbance of men

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ἐκείνου λέγεται τοῦ "κατ' εἰκόνα καὶ ὁμοίωσιν" θεοῦ γεγονότος. ῥηθείη καὶ ἄλλως· εἰ καὶ πατέρα οὐκ ἔσχεν Ἰησοῦς κατὰ τὸν ἄνθρωπον, ἀλλὰ μητέρα ἔσχεν. καὶ ἡ γυνὴ δὲ ἄνθρωπος. 153 πρὸς ἀναίρεσιν δὲ τῆς δοκήσεως υἱὸς ἀνθρώπου εἴρηται. εἰ καὶ οὐκ ἔχει ἐκ πατρὸς τὸ εἶναι, ἀλλ' ἐκ μητρός ἐστιν. οὕτω γοῦν "γενόμενος ἐκ γυναικὸς" εἴρηται. πάντες ἐξ ἀνδρῶν γίνονται· τοῦτο γὰρ καὶ ὁ Παῦλος γράφει· "ἐξ ἀνδρὸς" γίνεται ὁ ἄνθρωπος, "διὰ γυναικὸς" δέ· ἐκ τοῦ ἀνδρὸς γὰρ ἡ καταβολὴ γίνεται τοῦ σπέρματος, διὰ τῆς γυναικὸς δὲ ἡ μόρφωσις καὶ ἡ ἀπότεξις. ἐπεὶ τοίνυν οὐκ ἔχει οὗτος τὸ ἐξ ἀνδρὸς καὶ τὸ διὰ γυναικός, ἀλλ' ἐκ γυναικός-τὴν ὅλην γὰρ ὕλην ἐκ τῆς γυναικὸς ἔλαβεν, οὐ κατὰ τοὺς ἄλλους ἀνθρώπους· "Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη ὁ Χριστός". οὐκ εἶπεν "δι' ἧς"-, καὶ κατὰ τοῦτο οὖν "υἱὸς ἀνθρώπου" χρηματίζει· εἰ γα`̣ρ ἁπλῶς ἄνθρωπος ἐλέγετο, ὑπελάμβανον οἱ δοκηταὶ ὅτι πέφηνεν ἄνθρωπος οὐκ ἐξ ἀνθρώπου ἔχων γένεσιν ἢ ἀρχήν. ἵνα δείξῃ οὖν ὅτι ἐκ τῆς Μαρίας ἐστίν, εἶπεν ἑαυτὸν "υἱὸν ἀνθρώπου". λέγεται δὲ καὶ αὐτὸς ὁ θεὸς λόγος ποτὲ ἀνθρώπου υἱός· ὅταν γὰρ λέγῃ· "οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου", τὸν θε ὸν λόγον κατ̣' αὐτοῦ λέγει. οὕτω δὲ λέγεται υἱὸς ἀνθρώπου, ὡς ἐὰν λέγωμεν πολλάκις τὴν ψυχὴν ἐκ τῶν γονέων. ὡς ἐὰν λέγωμεν ὅτι· "ὁ Ἰακὼβ ὁ ἅγιος τοῦ θεοῦ ἐκ τοῦ Ἰσαάχ ἐστιν", οὐ τοῦτο λέγομεν ὅτι ᾗ ποιός ἐστιν καὶ ἅγιος, ἀλλ' οὗτος ᾧ συνέβη ἁγίῳ εἶναι, ἐκ τοῦ Ἰσαάχ ἐστιν. καὶ κατὰ τοῦτο οὖν λεγέσθω υἱὸς ἀνθρώπου ὁ θεὸς λόγος. "ἐὰν οὖν ἴδητε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον", οὐδὲ τὸ σῶμα λαμβάνομεν, ἵνα μὴ προσκλιθῶμεν τοῖς λέγουσιν οὐρανόθεν αὐτὸν κεκομικέναι σῶμα. σχεδὸν δὲ πάντες οἱ αἱρεθικοὶ τοῦτο λέγουσιν, ὡς Μαρκίων, Βασιλείδης, Βαλεντῖνος. οὕτω δὲ πολλάκις καὶ λέγομεν ὅτι "σοφὸς ἀνήρ, ἅγιος, θεοῦ φίλος", υἱὸς δέ ἐστιν τῆσδε· μὴ γὰρ καθὸ τοιοῦτός ἐστιν, υἱός ἐστιν ἐκείνης. ἐν τοῖς συνθέτοις πολλάκις τὰ τῶν κατὰ μέρος περὶ τοῦ ὅλου λέγομεν· ὡς ἐὰν λέγωμεν "νοήμων ἄνθρωπος, συνετός, μνήμων, ὑγιὴς τὸ σῶμα, εὔμορφος, εὐμεγέθης", τὰ μὲν ἀπὸ τοῦ σώματος, τὰ δὲ ἀπὸ τῆς ψυχῆς λέγομεν· ἔνια γὰρ τῶν ὑπαρχόντων τῷ συνθέτῳ οὐ δύναται τῶν ἑνὶ ἑκάστῳ τῶν ἐν τῇ συνθέσει εἶναι. τὸ μέντοι γρηγορεῖν ἢ καθεύδειν οὐδὲ περὶ τῆς ψυχῆς λέγεται μόνης οὐδὲ περὶ τοῦ σώματος· οὐδὲ γὰρ ἡ ψυχὴ χωρὶς σώματος τοῦτο ποιεῖ οὐδὲ τὸ σῶμα ἄνευ τῆς ψυχῆς. περὶ τοῦ συνθέτου ἄρα λέγεται. "κατακρύψεις αὐτοὺς ἐν ἀποκρύφῳ τοῦ προσώπου σου". ἡ κτίσις τοῦ θεοῦ λέγεται εἶναί ποτε αὐτοῦ πρόσωπον· "ἐκ μεγέθους καλλονῆς τῶν κτισμάτων ἀναλόγως ὁ γενεσιουργὸς θεωρεῖται". οὐκ ἐν τῷ ἀποκρύφῳ αὐτοῦ προσώπῳ εἰσίν, ἀλλ' ἐν τῳ῀̣ προφανεῖ. ἐὰν ἰατρὸν ἴδῃς ἐργαζόμενον, τεχνικῶς ἐπιτελοῦντα, τὸ πρόσωπον αὐτοῦ ὁρᾷς· δείκνυσιν γὰρ τὰ τῆς ἰατρικῆς ἔργα τὸν ἰατρόν. ὅταν δὲ δυνηθῶμεν τὴν ἀναλογίαν τοῦ λόγου τῶν τεχνητῶν ἰδεῖν καὶ τὴν διάθεσιν τοῦ ποιοῦντος, οὐκέτι τὸ φανερὸν αὐτοῦ πρόσωπον ὁρῶμεν, ἀλλὰ τὸ κεκρυμμένον. οὕτω καὶ ἐπὶ θεοῦ λέγομεν ὅτι, ὅτε θεωροῦμεν τὰ δημιουργήματα, ἐκ τῶν δημιουργημάτων καὶ ἐκ τοῦ μεγέθους τοῦ κάλλους αὐτῶν τὸν ὄντα πέλαγος κάλλους καὶ μεγέθους θεόν, ἐν τῷ φανερῷ αὐτοῦ προσώπῳ ἔχομεν τὸν νοῦν. ὅταν δὲ σκοπήσωμεν, διὰ τί, φέρε, οὐρανὸν πεποίηκεν τ̣οι̣ῶσδε καί πως ἔχοντα καὶ διὰ τί τὸ τηνικαῦτα, εἰς τὸ ἀπόκρυφον τοῦ προσώπου αὐτοῦ εἰσήλθαμεν, εἰς τὸν λόγον καθ' ὃν ἐποίησεν. "ὁ λόγος σὰρξ ἐγένετο". ἴδε τὸ ἔξω πρόσωπον. "καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός". τὸ νοῆσαι ἀπόκρυφόν ἐστιν. τούτῳ οὖν συνφερόμενος καὶ ὁ ἀ154 πόστολος λέγει· "εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γιγνώσκομεν". 21 ἀπὸ ταραχῆς ἀνθρώπων σκεπάσεις αὐτοὺς ἐν σκηνῇ, ἀπὸ ἀντιλογίας γλωσσῶν. οἱ ἄρτι ἀπὸ ταραχῆς ἀνθρώπων