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a mystery clarified for us. For everywhere he bears witness to the economy of the passion in the human part of Christ, saying For since by man came death, by man came also the resurrection of the dead, and God, sending his own Son in the likeness of sinful flesh, condemned sin in the flesh; for "in the flesh," he says, not in the divinity; and He was crucified through weakness (signifying the flesh by "weakness"), but he lives by the power (indicating the divine by "power"), and He died to sin (that is, to the body), but lives to God (that is, to the divinity); so that by these it is established that the man tasted death, but the immortal nature did not accept the passion of death, and He made him to be sin for us, who knew no sin, he says, again 3.4.11 calling the flesh "sin." And though we say this in passing, perhaps this digression does not seem less useful than the subject at hand. For since the holy Peter said, He made him both Lord and Christ, and again the apostle Paul to the Hebrews that He made him a priest, Eunomius seizes upon the word "He made" as indicative of a pre-eternal existence and through this thinks he must establish that the Lord is 20a creature20. Let him hear Paul saying, then, that He made him to be sin for us, who knew no sin. 3.4.12 If "He made" concerning the Lord, both from the epistle to the Hebrews and from the utterance of Peter, refers the meaning to the pre-eternal, it would be well also to refer this utterance here, which says that God "1made"2 him sin, to the first hypostasis of his being and for this reason to try to prove that he was 20made20, in accordance with the other testimonies, so that he might refer the word "He made" to his being, acting consistently with himself, and see the sin in his being. But if he would be ashamed of this because of its manifest absurdity and should say that the apostle indicates the economy in the last days by saying, "He made him sin," let him persuade himself by the same consistency that there too "He made" looks to the economy. 3.4.13 But let us return again from where we digressed. For it is possible to gather countless other things besides these from the same scripture for this purpose. And let no one suppose that the divine apostle is divided against himself toward opposite things and that he furnishes equally the materials for the argument of each side to those who contend over doctrines, through his own words. For one who examines precisely would find that his argument looks precisely toward one thing. And he does not waver in his concepts; for everywhere, while proclaiming the mixture of the human with the divine, he no less discerns in each its own property, so that both the human weakness through communion with the undefiled is changed for the better, and the divine power does not fall along with the 3.4.14 connection of the nature to what is lowly. Therefore, when he says that He did not spare his own Son, he distinguishes the true son from the other sons who were begotten and exalted and who rebelled, I mean those who were brought into being by a command, signifying by the addition of "his own" that which is proper to his nature. And lest anyone should ascribe the passion of the cross to the undefiled nature, he corrects such an error more clearly through other words, calling him mediator of God and men, and man and God, so that from the two being said of the one, what is fitting might be understood of each, concerning the divine, impassibility, and concerning the 3.4.15 human, the economy of the passion. The concept, therefore, dividing what is united in love for mankind but distinguished in reason, when it proclaims that which is supreme and surpasses all understanding, it uses the higher names, calling him God over all and great God and power of God and wisdom and such things; but when describing in his discourse the whole experience of the passions that was necessarily assumed because of our weakness, he names the composite from our own side, addressing him as man, not making common

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σαφηνίσαντος ἡμῖν μυστήριον. πανταχοῦ γὰρ τῷ ἀν θρωπίνῳ μέρει τοῦ Χριστοῦ τὴν τοῦ πάθους οἰκονομίαν προσμαρτυρεῖ λέγων Ἐπειδὴ γὰρ δι' ἀνθρώπου ὁ θάνατος, καὶ δι' ἀνθρώπου ἀνάστασις νεκρῶν, καὶ Ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί· ἐν τῇ σαρκὶ γάρ φησιν, οὐκ ἐν τῇ θεότητι· καὶ Ἐσταυρώθη ἐξ ἀσθενείας (τὴν σάρκα διὰ τῆς ἀσθενείας σημαίνων), ζῇ δὲ ἐκ δυνάμεως (τὸ θεῖον διὰ τῆς δυνάμεως ἐνδεικνύμενος), καὶ Ἀπέθανε τῇ ἁμαρτίᾳ (τουτέστιν τῷ σώματι), ζῇ δὲ τῷ θεῷ (τουτέστι τῇ θεότητι)· ὥστε διὰ τούτων κατασκευάζεσθαι ὅτι ὁ μὲν ἄνθρωπος τοῦ θανάτου ἐγεύσατο, ἡ δὲ ἀθάνατος φύσις τὸ κατὰ θάνατον οὐ παρεδέξατο πάθος, καὶ Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν, φησίν, ἁμαρτίαν ἐποίησε, πάλιν ἁμαρτίαν 3.4.11 ὀνομάζων τὴν σάρκα. τοῦτο δὲ κἂν ἐκ παρόδου λέγω μεν, οὐκ ἀχρηστότερον ἴσως δοκεῖ τοῦ προκειμένου τὸ ἐπεισόδιον. ἐπειδὴ γὰρ εἰπόντος τοῦ ἁγίου Πέτρου Κύ ριον αὐτὸν καὶ Χριστὸν ἐποίησεν, καὶ πάλιν τοῦ ἀπο στόλου Παύλου πρὸς Ἑβραίους ὅτι ἱερέα ἐποίησεν, ἁρ πάζει τὴν Ἐποίησε φωνὴν ὁ Εὐνόμιος ὡς ἐνδεικτικὴν τῆς προαιωνίου ὑπάρξεως καὶ διὰ τούτου 20ποίημα20 εἶναι τὸν κύριον κατασκευάζειν οἴεται δεῖν. ἀκουσάτω τοίνυν τοῦ Παύλου λέγοντος ὅτι Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν 3.4.12 ἁμαρτίαν ἐποίησεν. εἰ τὸ Ἐποίησεν ἐπὶ τοῦ κυρίου ἔκ τε τῆς πρὸς Ἑβραίους ἐπιστολῆς καὶ ἐκ τῆς Πέτρου φωνῆς εἰς τὸ προαιώνιον ἀναπέμπει νόημα, καλῶς ἂν ἔχοι καὶ τὴν ἐνταῦθα φωνήν, ἥ φησιν ὅτι ἁμαρτίαν αὐτὸν ὁ θεὸς "1ἐποίησεν"2, εἰς τὴν πρώτην τῆς οὐσίας ἀνάγειν ὑπόστασιν καὶ διὰ τοῦτο 20πεποιῆσθαι20 αὐτὸν καθ' ὁμοιότητα τῶν ἄλλων μαρτυριῶν ἀποδεικνύειν πειρᾶσθαι, ἵνα τὴν Ἐποίησεν λέξιν εἰς τὴν οὐσίαν ἀνενέγκοι, ἀκολούθως ἑαυτῷ ποιῶν, καὶ τὴν ἁμαρτίαν ἐν τῇ οὐσίᾳ βλέποι. εἰ δὲ τοῦτο διὰ τὸ περιφανὲς τῆς ἀτοπίας αἰσχύνοιτο καὶ τὴν ἐπ' ἐσχάτων οἰκονομίαν διὰ τοῦ εἰπεῖν Ἁμαρτίαν ἐποίησεν ἐνδείκνυσθαι τὸν ἀπό στολον λέγοι, πεισάτω ἑαυτὸν διὰ τῆς αὐτῆς ἀκολουθίας κἀκεῖ τὸ Ἐποίησε πρὸς τὴν οἰκονομίαν βλέπειν. 3.4.13 Ἀλλ' ἐπανέλθωμεν πάλιν ὅθεν ἐξέβημεν. μυρία γὰρ πρὸς τούτοις ἄλλα δυνατόν ἐστιν ἐκ τῆς αὐτῆς γραφῆς πρὸς τὸν σκοπὸν ἀναλέξασθαι. καὶ μηδεὶς οἰέσθω τὸν θεῖον ἀπόστολον καθ' ἑαυτοῦ πρὸς τὰ ἐναντία μερίζεσθαι καὶ τοῖς μαχομένοις κατὰ τὰ δόγματα πρὸς τὴν εἰς ἑκάτερον ἐπιχείρησιν ἐκ τοῦ ἴσου παρέχειν διὰ τῶν ἰδίων τὰς ὕλας. εὕροι γὰρ ἄν τις ἀκριβῶς ἐξετάζων ὅτι πρὸς ἓν αὐτῷ βλέπει δι' ἀκριβείας ὁ λόγος. καὶ οὐκ ἐπιδιστάζει ταῖς ἐπινοίαις· πανταχοῦ γὰρ τὴν τοῦ ἀνθρωπίνου πρὸς τὸ θεῖον ἀνάκρασιν κηρύσσων οὐδὲν ἧττον ἐν ἑκατέρῳ τὸ ἴδιον καθορᾷ, ὡς καὶ τῆς ἀνθρωπίνης ἀσθενείας διὰ τῆς πρὸς τὸ ἀκήρατον κοινωνίας πρὸς τὸ κρεῖττον ἀλλοιωθείσης καὶ τῆς θείας δυνάμεως οὐ συγκαταπιπτούσης τῇ πρὸς τὸ ταπεινὸν συνα 3.4.14 φείᾳ τῆς φύσεως. ὅταν οὖν λέγῃ ὅτι Τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, τὸν ἀληθινὸν υἱὸν ἀντιδιαστέλλει τοῖς ἄλλοις υἱοῖς τοῖς γεννηθεῖσι καὶ ὑψωθεῖσι καὶ ἀθετήσασι, τούτοις λέγω τοῖς διὰ προστάγματος παραχθεῖσιν εἰς γένεσιν, τῇ τοῦ ἰδίου προσθήκῃ τὸ κατὰ τὴν φύσιν οἰκεῖον ἐπισημαίνων. καὶ ὡς ἂν μή τις τῇ ἀκηράτῳ φύσει τὸ κατὰ τὸν σταυρὸν πάθος προστρίβοιτο, δι' ἑτέρων τρανότερον τὴν τοιαύτην ἐπανορθοῦται πλάνην, μεσίτην αὐτὸν θεοῦ καὶ ἀνθρώπων καὶ ἄνθρωπον καὶ θεὸν ὀνομάζων, ἵνα ἐκ τοῦ τὰ δύο περὶ τὸ ἓν λέγεσθαι τὸ πρόσφορον νοοῖτο περὶ ἑκάτερον, περὶ μὲν τὸ θεῖον ἡ ἀπάθεια, περὶ δὲ τὸ ἀνθρώ 3.4.15 πινον ἡ κατὰ τὸ πάθος οἰκονομία. τῆς οὖν ἐπινοίας διαι ρούσης τὸ κατὰ φιλανθρωπίαν μὲν ἡνωμένον, τῷ δὲ λόγῳ διακρινόμενον, ὅταν μὲν τὸ ὑπερκείμενόν τε καὶ ὑπερέχον πάντα νοῦν κηρύσσῃ, τοῖς ὑψηλοτέροις κέχρηται τῶν ὀνο μάτων, ἐπὶ πάντων θεὸν καὶ μέγαν θεὸν καὶ δύναμιν θεοῦ καὶ σοφίαν καὶ τὰ τοιαῦτα καλῶν· πᾶσαν δὲ τὴν ἀναγκαίως διὰ τὸ ἡμέτερον ἀσθενὲς συμπαραληφθεῖσαν τῶν παθημάτων πεῖραν ὑπογράφων τῷ λόγῳ ἐκ τοῦ ἡμετέ ρου κατονομάζει τὸ συναμφότερον, ἄνθρωπον αὐτὸν προσ αγορεύων, οὐ κοινοποιῶν