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he says, "has he taken a soul?"» But if we should say, "May it not be," what then, he says, but that it has been said more figuratively? Therefore then, they say, what is said by the Son has also been said more figuratively. And in this they think to find and hunt down a pretext against the truth, 3.197 which will not be granted to them. For the truth, being unadorned, stands by itself, neither being defeated nor needing adornment. For let us see the force of both arguments. For if the Father had come into a body and put on flesh and had spoken this word, he would have truly had a soul. But if the Father did not put on flesh, but has said, "my soul," this is sung figuratively concerning God, so that He might secure what is genuine and show His genuineness toward the Son. But it is no longer possible to say the same things about the Son in this matter. For the Father did not take flesh, but the Son put on flesh. The Father did not become man, but the Son became man. For the like must be said of the Father. For as here he says, "my soul has loved him," so he says, "I have found David the son of Jesse, a man after my own heart," and "my heart is far from them." If, therefore, because it was said more figuratively, "my soul loved," we accept what is said about the soul, then surely what is said about the heart has also been said more figuratively. And it is clear that this would be plain to anyone possessing understanding. If, therefore, the Father speaks figuratively of a soul and of a heart which he did not take—for he did not put on flesh—such things are referred to the Father more figuratively. But the same is no longer to be thought concerning the Son; for the Son took flesh and the entire human condition. 51. For this will be contrary to the one who speaks more figuratively concerning the Son about the incarnation in person, * even if in some part of the account * the assumption was made because he truly became incarnate. For if what is said about the Son's soul is allegorized and must be understood more figuratively, then let such things also be said about his heart. And we will then grant that all things are appearance and not reality. Therefore, it has also been said figuratively about the flesh according to the contentious argument of Arius, and the Word, having come, no longer had a heart, nor liver, nor flesh, nor entrails, nor bones, nor anything of the sort, but everything is henceforth allegorized and said more figuratively; or that he took a body altogether confused, having none of the internal organs. How then did he eat and drink? But away with that thought. But if the Father speaks of a heart and a soul, and it can 3.198 be allegorized with reference to him and spoken of figuratively, * so also with reference to the Son figuratively, because of denying that he took a soul. But if, being pressed, they cannot deny what is said about the heart, because it is confessed by them that the Lord took the entire condition of the body, from the confession of a heart and a heart, the one truly confessed, the other allegorized, so also the account concerning the soul is true and is not allegorized nor spoken of figuratively. But since the incarnation of Christ is perfected in every way, in body and soul and mind and heart and in all things that man is, apart from sin, it came to be that human things were reasonably performed by him and in his divinity were perfectly † accomplished in salvation; his divinity will no longer be dishonored in comparison with the perfection of the Father, but through the incarnate enfleshment, and to thirst and to be hungry and to drink and to eat and to sleep and to be distressed will be fulfilled, his divinity being impassible. And their argument about this has failed again, since being God he came in the flesh. 52. When they say that if he was from the Father, how did he come into the flesh? one might say to them, what do you say about the angels? It is clear to everyone that they confess that the angels were made by the Son. For they also blaspheme concerning the Spirit and dare to say that it was created by the Son, which is uncreated, proceeding from the Father and receiving from the Son. If then they dare to say this about the Holy Spirit, how much more so about the angels

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φησί, ψυχὴν εἴληφεν;» ἐὰν δὲ εἴπωμεν ὅτι «μὴ γένοιτο», τί οὖν, φησίν, ἀλλ' ὅτι τροπικώτερον εἴρηται; ἄρα οὖν, φασίν, καὶ τὸ ἀπὸ τοῦ υἱοῦ εἰρημένον τροπικώτερον εἴρηται. καὶ νομίζουσιν ἐν τούτῳ κατὰ τῆς ἀληθείας 3.197 εὑρίσκειν θηρᾶσθαι πρόφασιν, ὅπερ αὐτοῖς οὐ δοθήσεται. ἀκαλλώπιστος γὰρ οὖσα ἡ ἀλήθεια καθ' ἑαυτὴν ἕστηκε, μήτε ἡττωμένη μήτε καλλωπισμοῦ ἐπιδεομένη. ἴδωμεν γὰρ τῶν ἀμφοτέρων τὴν δύναμιν. εἰ μὲν γὰρ ὁ πατὴρ ἦλθεν εἰς σῶμα καὶ σάρκα ἐνεδύσατο καὶ εἴρηκε τὸν λόγον τοῦτον, ἀληθινῶς ψυχὴν ἔσχεν. εἰ δὲ σάρκα ὁ πατὴρ οὐκ ἐνεδύσατο, εἴρηκε δὲ ὅτι «ἡ ψυχή μου», τροπικῶς τοῦτο περὶ τοῦ θεοῦ ᾄδεται, ἵνα ἐνασφαλίσηται τὸ γνήσιον καὶ δείξῃ τὴν πρὸς τὸν υἱὸν γνησιότητα. ἀλλ' οὐκέτι περὶ τοῦ υἱοῦ τὰ αὐτά ἐστιν ἐν τούτῳ λέγειν. ὁ μὲν γὰρ πατὴρ οὐκ ἔλαβε σάρκα, ὁ δὲ υἱὸς ἐνεδύσατο σάρκα. ὁ πατὴρ ἄνθρωπος οὐ γέγονεν, ὁ δὲ υἱὸς γέγονεν ἄνθρωπος. τὸ ὅμοιον γὰρ ἐπὶ τῷ πατρὶ ῥητέον. ὡς γὰρ ἐνταῦθα λέγει «ἠγάπησεν αὐτὸν ἡ ψυχή μου». οὕτως λέγει «εὗρον ∆αυὶδ τὸν τοῦ Ἰεσσαί, ἄνδρα κατὰ τὴν καρδίαν μου», καὶ «ἡ καρδία μου πόρρω ἀπέχει ἀπ' αὐτῶν». εἰ τοίνυν διὰ τὸ τροπικώτερον εἰρῆσθαι, ὅτι ἠγάπησεν ἡ ψυχή μου, δεχόμεθα τὸ περὶ ψυχῆς, ἄρα γοῦν καὶ τὸ περὶ καρδίας τροπικώτερον εἴρηται. καὶ δῆλον ὅτι καὶ παντὶ τῷ σύνεσιν κεκτημένῳ σαφὲς εἴη. εἰ τοίνυν τροπικῶς λέγει περὶ ψυχῆς ὁ πατὴρ καὶ περὶ καρδίας ἧς οὐκ ἔλαβεν οὐ γὰρ ἐφόρεσε σάρκα, τροπικώτερον εἰς τὸν πατέρα τὰ τοιαῦτα ἀναλογεῖται. οὐκέτι δὲ ταὐτὸν περὶ τοῦ υἱοῦ ἡγητέον· ὁ υἱὸς γὰρ ἔλαβε σάρκα καὶ πᾶσαν τὴν ἀνθρωπείαν θέσιν. 51. Ἔσται γὰρ τοῦτο ἐναντίον τῷ περὶ υἱοῦ τροπικώτερον λέγοντι περὶ τῆς ἐκ προσώπου τῆς ἐνανθρωπήσεως, * κἂν ἔν τινι μέρει λόγου * γενομένης ὑποθέσεως διὰ τὸ ἀληθινῶς ἐνανθρωπῆσαι. εἰ γὰρ ἀλληγορεῖται τὸ περὶ ψυχῆς υἱοῦ καὶ τροπικώτερον περὶ αὐτῆς ὑποληπτέον, ἄρα καὶ περὶ καρδίας τοιαῦτα λελέχθω. καὶ δώσομεν λοιπὸν τὰ πάντα δόκησιν εἶναι καὶ οὐκ ἀλήθειαν. τροπικῶς ἄρα εἴρηται καὶ περὶ σαρκὸς κατὰ τὸν φιλόνεικον Ἀρείου λόγον καὶ οὐκέτι καρδίαν ἔσχεν ἐλθὼν ὁ λόγος οὔτε ἧπαρ οὔτε σάρκα οὔτε ἔγκατα οὔτε ὀστέα οὔτε τι τῶν τοιούτων, ἀλλὰ πάντα λοιπὸν ἀλληγορεῖται καὶ τροπικώτερον λέγεται· ἢ ὅτι ὅλως φυρτὸν ἔλαβε σῶμα, μηδὲν τῶν ἐντοσθίων ἔχον. πῶς οὖν ἤσθιε καὶ ἔπινεν; ἀλλὰ ἄπαγε. εἰ δὲ ὁ πατὴρ λέγει καρδίαν καὶ ψυχήν, δύναται δὲ εἰς 3.198 αὐτὸν ἀλληγορεῖσθαι καὶ τροπικῶς λέγεσθαι, * καὶ εἰς τὸν υἱὸν τροπικῶς, διὰ τὸ ἀρνεῖσθαι αὐτὸν εἰληφέναι ψυχήν. εἰ δὲ τὸ περὶ καρδίας πιεζόμενοι οὐ δύνανται ἀρνήσασθαι, διὰ τὸ ὁμολογεῖσθαι παρ' αὐτῶν πᾶσαν τὴν θέσιν τοῦ σώματος τὸν κύριον εἰληφέναι, ἀπὸ τοῦ ὁμολογεῖσθαι καρδίαν καὶ καρδίαν, τὴν μὲν ἀληθινῶς ὁμολογουμένην, τὴν δὲ ἀλληγορουμένην, οὕτω καὶ περὶ ψυχῆς ὁ λόγος ἀληθὴς ὑπάρχει καὶ οὐκ ἀλληγορεῖται οὔτε τροπικῶς λέγεται. οὔσης δὲ τῆς τοῦ Χριστοῦ ἐνανθρωπήσεως ἐν παντὶ τετελειωμένης, σώματι καὶ ψυχῇ καὶ νῷ καὶ καρδίᾳ καὶ εἰς πάντα ὅσα ἐστὶν ἄνθρωπος χωρὶς ἁμαρτίας, γέγονε δὲ αὐτῷ τὰ ἀνθρώπινα εὐλόγως πράττεσθαι καὶ ἐν θεότητι τελείως † ἐν σωτηρίᾳ ἐπιτελεῖσθαι· οὐκέτι ἡ αὐτοῦ θεότης ἀδοξήσει παρὰ τὴν τοῦ πατρὸς τελειότητα, ἀλλὰ διὰ τὴν ἔνσαρκον ἐνανθρώπησιν καὶ τὸ διψῆσαι καὶ τὸ πεινᾶσαι καὶ τὸ πιεῖν καὶ ἐσθίειν καὶ τὸ ὑπνοῦν καὶ ἀδημονεῖν πληρωθήσεται, ἀπαθοῦς οὔσης τῆς αὐτοῦ θεότητος. καὶ διέπεσεν αὐτῶν πάλιν ὁ περὶ τούτου λόγος, ἐπειδὴ ἦλθεν εἰς σάρκα θεὸς ὤν. 52. Λεγόντων αὐτῶν ὅτι εἰ ἦν ἐκ τοῦ πατρός, πῶς εἰς σάρκα ἦλθεν; φήσειεν ἄν τις πρὸς αὐτούς, περὶ τῶν ἀγγέλων τί φατε; παντί τῳ δῆλόν ἐστιν ὅτι ὁμολογοῦσι τοὺς ἀγγέλους ὑπὸ τοῦ υἱοῦ γεγονέναι. καὶ γὰρ καὶ περὶ τοῦ πνεύματος βλασφημοῦσι καὶ τολμῶσι λέγειν κεκτίσθαι ὑπὸ τοῦ υἱοῦ, ὅπερ ἐστὶν ἄκτιστον ἐκ πατρὸς ἐκπορευόμενον καὶ τοῦ υἱοῦ λαμβάνον. εἰ οὖν εἰς τὸ πνεῦμα τὸ ἅγιον τολμῶσι τοῦτο λέγειν, πόσῳ γε μᾶλλον περὶ τῶν ἀγγέλων