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having declared explicitly. He says, insisting that the designation properly belongs to him through the following points, since he was substantially enfleshed in a human way: "But we do not define Jesus in a human way." Since we do not dogmatize that he is a mere man, severing the union that is beyond understanding. For we say the name 'man' of him who is God by nature, truly become substantial according to us, substantially, but not as of the cause of men. For he is not only man, because the same one is also God, if indeed he is not a mere man nor a bare God, "but truly a man who is preeminently a lover of mankind." For with an infinite longing for men, he has become by nature that very thing which is longed for, which he truly is, having suffered nothing in his own substance from the ineffable emptying, nor having changed or diminished at all the human nature through the ineffable assumption, of which the principle is properly its constitution. "Beyond men," because divinely without a man "and according to men," humanly because by the law of gestation. "From the substance of men, the super-essential one was made substantial;" for he did not merely present to us in himself a phantasm of formation in the appearance of flesh, according to the foolish talk of the Manichaeans, or bring down with himself from heaven flesh consubstantial with himself, according to the myths of Apollinaris, but having become truly man in his whole substance, that is, by the assumption of flesh animated with a rational soul, united to him hypostatically.

"But he who is ever super-essential is no less super-full of super-essentiality." For he was not subjected to nature by becoming man, but rather, on the contrary, (1049) he raised up nature with himself, making it another mystery, while he himself remained altogether incomprehensible, and showing his own incarnation, which had a super-essential generation, to be more incomprehensible than any mystery, having become comprehensible through it only insomuch as he was known through it to be more incomprehensible. "For he is hidden even after the manifestation," says the teacher, "or, to speak more divinely, even in the manifestation. For this of Jesus is also hidden, and the mystery concerning him has been brought forth by no word or mind, but even when spoken of it remains ineffable, and when conceived, unknowable." What could be more demonstrative than this for the proof of divine super-essentiality, which by manifestation shows the hidden, by word the unspeakable, and by mind the unknowability by preeminence, and, what is greater to say, by being made substantial, the super-essential? "Indeed, by the abundance of this he both truly came into being and was made substantial beyond substance;" that is, having innovated the laws of natural generation, and having truly become man without the seed from a man. And a Virgin makes this clear, supernaturally conceiving him, the super-essential Word, without a man, from her own virginal blood in a human way, being formed by a strange ordinance beyond nature. "And he performed the things of man in a way beyond man;" having impassibly innovated the nature of the elements with his steps. And unstable water clearly shows this, bearing the weight of material and earthy feet and not yielding, but being held together against dissipation by a supernatural power; if indeed with unwet feet, having bodily mass and the weight of matter, he traversed the moist and unstable substance transitionally, walking on the sea as on the ground, and by the power of his own divinity, inseparably through the passage, manifesting along with it the natural energy of his own flesh; if indeed the transitional motion is by nature of this flesh, but not of the super-infinite and super-essential divinity united to it hypostatically. For once the super-essential Word was made substantial in a human way with human substance, he had, undiminished, as his very own, also the motion of the substance which generally characterizes him as a man, being specified in all the things in which he acted naturally as a man; if indeed he truly became man, breathing, speaking, walking, moving his hands, fittingly with the

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διαῤῥήδην ἀποφηνάμενος. Οὗ κυρίως εἶναι διά τῶν ἐπαγομένων καί τήν κλῆσιν ἀνθρωπικῶς οὐσιωθέντος διατεινόμενός φησιν· " Ἡμεῖς δέ τόν Ἰησοῦν οὐκ ἀνθρωπικῶς ἀφορίζομεν." Ἐπεί μή ψιλόν ἄνθρωπον αὐτόν δογματίζομεν, τέμνοντες τήν ὑπέρ ἔννοιαν ἕνωσιν. Οὐσιωδῶς γάρ, ἀλλ᾿ οὐχ ὡς ἀνθρώπων αἰτίου ἐπ᾿ αὐτοῦ τοῦ φύσει Θεοῦ καθ᾿ ἡμᾶς ἀληθῶς οὐσιωθέντος τό ἄνθρωπος ὄνομα λέγομεν. Οὐδέ γάρ ἄνθρωπος μόνον, ὅτι καί Θεός ὁ αὐτός, εἴπερ μή ψιλός ἄνθρωπος μήτε γυμνός ὑπάρχει Θεός, "ἀλλ᾿ ἄνθρωπος ἀληθῶς ὁ διαφερόντως φιλάνθρωπος." Ἀπείρῳ γάρ πόθῳ τῷ πρός ἀνθρώπους ὅπερ ἐστίν ἀληθῶς αὐτό φύσει τό ποθούμενον γέγονε, μήτε τι πεπονθώς εἰς τήν ἰδίαν οὐσίαν πρός τῆς ἀφθέγκτου κενώσεως, μήτε τι τῆς ἀνθρωπίνης διά τήν ἀπόρρητον πρόσληψιν ἀμείψας, ἤ μειώσας τό σύνολον φύσεως, ὧν ὁ λόγος κυρίως αὐτῆς καθέστηκε σύστασις. " Ὑπέρ ἀνθρώπους," ὅτι θεϊκῶς ἀνδρός χωρίς "καί κατά ἀνθρώπους," ἀνθρωπικῶς ὅτι νόμῳ κυήσεως. " Ἐκ τῆς ἀνθρώπων οὐσίας ὁ ὑπερούσιος οὐσιωμένος· " οὐ γάρ ψιλήν μόνην ἐφάντασεν ἡμῖν ἐν ἑαυτῷ τήν ἐν εἴδει σαρκός διαμόρφωσιν, κατά τούς τῶν Μανιχαίων λήρους, ἤ σάρκα συνουσιωμένην οὐρανόθεν ἑαυτῷ συγκατήγαγε, κατά τούς Ἀπολιναρίου μύθους, ἀλλ᾿ αὐτό κατ᾿ οὐσίαν ὅλην ἀληθῶς ἄνθρωπος γεγονώς, προσλήψει δηλονότι σαρκός νοερῶς ἐψυχωμένης, ἑνωθείσης αὐτῷ καθ᾿ ὑπόστασιν.

" Ἔστι δέ οὐδέν ἦττον ὑπερουσιότητος ὑπερπλήρης ὁ ἀεί ὑπερούσιος." Οὐ γάρ ὑπεζεύχθη τῇ φύσει γενόμενος ἄνθρωπος, τοὐναντίον δέ μᾶλλον (1049) συνεπῆρεν ἑαυτῷ τήν φύσιν, ἕτερον αὐτήν ποιήσας μυστήριον, αὐτός δέ μείνας παντάπασιν ἄληπτος, καί τήν οἰκείαν σάρκωσιν λαχοῦσαν γένεσιν ὑπερούσιον μυστηρίου παντός δείξας ἀληπτοτέραν, τοσοῦτον καταληπτός δι᾿ αὐτήν γεγονώς ὅσον πλέον ἐγνώσθη δι' αὐτῆς ἀληπτότερος. " Κρύφιος γάρ ἐστι καί μετά τήν ἔκφανσιν," φησίν ὁ διδάσκαλος, " ἤ, ἵνα τό θειότερον εἴπω, καί ἐν τῇ ἐκφάνσει. Καί τοῦτο γάρ Ἰησοῦ κέκρυπται, καί οὐδενί λόγῳ, οὐδέ νῷ τό κατ᾿ αὐτόν ἐξῆκται μυστήριον, ἀλλά καί λεγόμενον ἄῤῥητον μένει, καί νοούμενον, ἄγνωστον." Τί τούτου πρός ἀπόδειξιν θείας ὑπερουσιότητος γένοιτ᾿ ἄν ἀποδεικτικώτερον, ἐκφάνσει τό κρύφιον καί λόγῳ τήν ἀφασίαν καί νῷ δηλούσης τήν καθ᾿ ὑπεροχήν ἀγνωσίαν, καί τό δή μεῖζον εῖπεῖν, οὐσιώσει τό ὑπερούσιον; "Ἀμέλει τῇ ταύτης περιουσίᾳ καί εἰς οὐσίαν ἀληθῶς ἐλθών ὑπέρ οὐσίαν οὐσιώθη·" τούς νόμους δηλαδή καινοτομήσας τῆς κατά φύσιν γενέσεως, καί δίχα τῆς ἐξ ἀνδρός ἐν εἴδει σπορᾶς ἀληθῶς γενόμενος ἄνθρωπος. Καί δηλοῖ Παρθένος αὐτόν ὑπερφυῶς κύουσα τόν ὑπερούσιον Λόγον χωρίς ἀνδρός ἐκ τῶν αὐτῆς παρθενικῶν αἱμάτων ἀνθρωπικῶς, ξένῳ παρά τήν φύσιν θεσμῷ, διαπλαττόμενον. " Καί ὑπέρ ἄνθρωπον ἐνήργει τά ἀνθρώπου·" τήν τῶν στοιχείων ἀπαθῶς καινοτομήσας φύσιν ταῖς βάσεσι. Καί δηλοῖ σαφῶς ὕδωρ ἄστατον, ὑλικῶν καί γεηρῶν ποδῶν ἀνέχον βάρος καί μή ὑπεῖκον, ἀλλ᾿ ὑπερφυεῖ δυνάμει πρός τό ἀδιάχυτον συνιστάμενον· εἴπερ ἀληθῶς ἀβρόχοις ποσί, σωματικόν ὄγκον ἔχουσι, καί ὕλης βάρος, τήν ὑγράν καί ἄστατον οὐσίαν μεταβατικῶς ἐπεπόρευτο, περιπατῶν ἐπί θαλάσσης ὡς ἐπ᾿ ἐδάφους, καί τῇ δυνάμει τῆς ἑαυτοῦ θεότητος ἀχωρίστως διά τῆς μεταβάσεως συνεκφαίνων τῆς οἰκείας σαρκός τήν κατά φύσιν ἐνέργειαν· εἴπερ φύσει ταύτης ἡ μεταβατική καθέστηκε κίνησις, ἀλλ᾿ οὐ τῆς ἡνωμένης αὐτῇ καθ᾿ ὑπόστασιν ὑπεραπείρου καί ὑπερουσίου θεότητος. Ἅπαξ γάρ ἀνθρωπικῶς οὐσιωθείς ὁ ὑπερούσιος Λόγος μετά τῆς ἀνθρωπίνης οὐσίας ἀμείωτον εἶχεν, ὡς ἰδίαν αὐτοῦ, καί τήν γενικῶς αὐτόν ὡς ἄνθρωπον χαρακτηρίζουσαν τῆς οὐσίας κίνησιν πᾶσιν οἷς ὡς ἄνθρωπος ἐνήργει φυσικῶς εἰδοποιουμένην· εἴπερ ἀληθῶς γέγονεν ἄνθρωπος, ἀναπνέων, λαλῶν, βαδίζων, χεῖρας κινῶν, προσφυῶς ταῖς