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he says impossible, but that death and Hades indeed hastened to seize a soul, but it was impossible for his soul to be seized because of his divinity? But if it was impossible for it to be held because of the divinity, how then could "my God, my God, why have you forsaken me?" have been said from the person of his divinity? But this word was shown with human feeling from the person of his incarnation, so that we may learn that the incarnate presence was true and not arranged by him in appearance or fantasy. And what rose from the earth other than what had slept? For he says, "He is risen, he is not here." And what was it that rose other than the body? So the body was in the tomb, and the soul departed with the God Logos. And again for the same purpose he fulfilled the perfect resurrection in the same divinity, in the same soul, in the same holy body, having finally united the whole economy into one spiritual union, into one union of divinity, into one economy, into one perfection, as he says in the 92nd psalm "The Lord has reigned, he has clothed himself with majesty", so that he might show the entrance of the God Logos from the heavenly places into the world, clothing himself with majesty, that is, the flesh, which was born of a virgin; for since he seemed of no account to the faithless who saw him, 3.215 but to him it was reckoned as majesty, so that he might show his own strength through the seeming weakness of the flesh, destroying the one who has the power * having loosed sin, that is, death, having majestically made the whole economy of our salvation and having destroyed corruption and the curse, having wiped out both the indictment against us and having broken the covenant with Hades and having arranged all things for men for salvation. For immediately after saying "The Lord has reigned, he has clothed himself with majesty" he adds again and repeats, saying "The Lord has clothed himself with power and has girded himself", so that he might show the first garment from Mary, and the second clothing again from the resurrection of the dead. For indeed "he is the firstborn from the dead", as the divine scripture has said. For this reason he adds to this second clothing a certain greater security, saying "The Lord has clothed himself with power and has girded himself". 67. For just as one who girds himself at the loin tightens the garment on the loin, making the form more firm and joining it with his own skin, so the first was majesty because of the incarnate sojourn here. But the second, he says, he clothed himself with power, having risen from the dead; no longer does his incarnation come to suffering, no longer to scourging, no longer is he crucified, as the apostle said of him, "He has risen, he dies no more, death no longer has dominion over him." For this reason he says "has girded himself", having united his flesh into one divinity, into one unity, into one spirit, the divine and the somatic being perfected into one spiritual thing, and having no dissolution, as he then entered through closed doors, having shown the solid to be subtle, the passible to be impassible, having suffered in the flesh, but remaining in impassibility; although after entering he showed bones and flesh, the mark of the spear and the mark of the nails, being touched by Thomas, being seen by the disciples, while entering through closed doors, so that he might show that he arranged the whole of his salvation for us men into one spiritual union. And why should I waste time on such a great argument? For often to say "the same things" "is not tedious for us", but for the readers * having provided for the sake of security we have often related, so that having thus passed through the beastly attack of Arius of his sentiments and words and thoughts, 3.216 68. and having sufficiently dealt with this phrase in like manner we may go on to what follows, so that from all sides, having clarified the many things in our mind that are suggested by their idle talk, we may show from a few or even more examples that all things in the divine scripture to the one who possesses it

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ἀδύνατον λέγει, ἀλλ' ὅτι ἔσπευδε μὲν ὁ θάνατος καὶ ὁ Ἅιδης κατασχεῖν ψυχήν, ἀδύνατον δὲ ἦν τὴν ψυχὴν αὐτοῦ κατασχεθῆναι διὰ τὴν θεότητα; εἰ δὲ ἀδύνατον ἦν κατασχεθῆναι διὰ τὴν θεότητα, πῶς ἄρα ἐκ προσώπου τῆς αὐτοῦ θεότητος ἠδύνατο ῥηθῆναι τὸ «θεέ μου, θεέ μου, ἵνα τί ἐγκατέλιπές με;» ἀλλ' οὗτος ἐκ προσώπου τῆς αὐτοῦ ἐνανθρωπήσεως ἀνθρωποπαθῶς ἐδείκνυτο ὁ λόγος, ἵνα μάθωμεν ἀληθινῶς εἶναι τὴν ἔνσαρκον παρουσίαν καὶ οὐ δοκήσει ἢ φαντασίᾳ παρ' αὐτοῦ οἰκονομηθεῖσαν. ἀνέστη δὲ ἀπὸ τῆς γῆς ποῖον ἀλλ' ἢ τὸ κοιμηθέν; «ἀνέστη», γάρ φησιν, «οὐκ ἔστιν ὧδε». τί δὲ τὸ ἀναστὰν ἀλλ' ἢ τὸ σῶμα; σῶμα δὲ ἄρα τὸ ἐν τῷ μνήματι, καὶ ἡ ψυχὴ δὲ συναπῆλθε τῷ θεῷ λόγῳ. καὶ πάλιν ἐπὶ τὸ αὐτὸ ἐπλήρου τὴν τελείαν ἀνάστασιν ἐν τῇ αὐτῇ θεότητι, ἐν τῇ αὐτῇ ψυχῇ, ἐν τῷ αὐτῷ ἁγίῳ σώματι, συνενώσας λοιπὸν τὴν πᾶσαν οἰκονομίαν εἰς μίαν ἕνωσιν πνευματικήν, εἰς μίαν ἕνωσιν θεότητος, εἰς μίαν οἰκονομίαν, εἰς μίαν τελειότητα, ὡς λέγει ἐν τῷ ˉˉβ ψαλμῷ «ὁ κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο», ἵνα δείξῃ τὴν εἴσοδον τοῦ θεοῦ λόγου ἀπὸ τῶν ἐπουρανίων εἰς τὸν κόσμον, ἐνδυομένου εὐπρέπειαν, τουτέστι τὴν σάρκα, τὴν ἀπὸ παρθένου γεγεννημένην· ἐπειδὴ γὰρ ἐδόκει εὐτελής τις τοῖς ὁρῶσιν ἀπίστοις, 3.215 αὐτῷ δὲ ἦν εὐπρέπεια λογιζομένη, ἵνα δείξῃ τὸ αὐτοῦ ἰσχυρὸν διὰ τῆς δοκούσης ἀσθενείας τῆς σαρκὸς καταργοῦν τὸν τὸ κράτος ἔχοντα * τῆς ἁμαρτίας λύσας, τουτέστι τὸν θάνατον, τὴν πᾶσαν οἰκονομίαν τῆς σωτηρίας ἡμῶν εὐπρεπῶς ποιήσας καὶ τὴν φθορὰν ἀφανίσας καὶ τὴν κατάραν, ἐξαλείψας καὶ τὸ καθ' ἡμῶν χειρόγραφον καὶ τὴν πρὸς τὸν Ἅιδην διαθήκην λύσας καὶ πάντα οἰκονομήσας ἀνθρώποις εἰς σωτηρίαν. εὐθὺς γὰρ μετὰ τὸ εἰπεῖν «ὁ κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο» προστίθησι πάλιν καὶ δευτεροῖ λέγων «ἐνεδύσατο κύριος δύναμιν καὶ περιεζώσατο», ἵνα δείξῃ τὸ πρῶτον ἔνδυμα ἀπὸ Μαρίας, τὴν δὲ ἐπιδευτερουμένην πάλιν ἔνδυσιν ἀπὸ τῆς ἀναστάσεως τῶν νεκρῶν. καὶ γὰρ «πρωτότοκός ἐστιν ἐκ τῶν νεκρῶν», ὡς εἶπεν ἡ θεία γραφή. διὰ τοῦτο προστίθησι ταύτῃ τῇ δευτέρᾳ ἐνδύσει περισσοτέραν τινὰ ἀσφάλειαν, λέγων «ἐνεδύσατο κύριος δύναμιν καὶ περιεζώσατο». 67. Ὥσπερ γὰρ ὁ ἐπὶ τῇ ὀσφύϊ διαζωννύμενος ἐπισφίγγει τὸ ἔνδυμα ἐπὶ τὴν ὀσφύν, περισσότερον στερεῶν τὸ εἶδος καὶ συνενῶν τῷ χρωτὶ τῷ ἰδίῳ, οὕτω τὸ πρῶτον εὐπρέπειαν διὰ τὴν ἔνσαρκον ἐνταῦθα ἐνδημίαν. τὸ δὲ δεύτερον, φησί, δύναμιν ἐνεδύσατο, ἀναστὰς ἐκ τῶν νεκρῶν· οὐκέτι εἰς πάθος ἡ ἐνανθρώπησις αὐτοῦ ἔρχεται, οὐκέτι εἰς μάστιγας, οὐκέτι σταυροῦται, ὡς εἶπε περὶ αὐτοῦ ὁ ἀπόστολος «ἀνέστη, οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει». διὰ τοῦτό φησι τὸ «διεζώσατο», συνενώσας τὴν αὐτοῦ σάρκα εἰς μίαν θεότητα, εἰς μίαν ἑνότητα, εἰς ἓν πνεῦμα, τὸ θεϊκὸν καὶ σωματικὸν εἰς ἓν πνευματικὸν τελούμενον, καὶ μὴ ἔχον διάλυσιν, ὡς εἰσῆλθε λοιπὸν θυρῶν κεκλεισμένων, τὸ παχυμερὲς λεπτομερές, τὸ παθητὸν ἀπαθὲς ἀποδείξας, ἐν σαρκὶ πεπονθώς, μένων δὲ ἐν ἀπαθείᾳ· καίπερ μετὰ τὸ εἰσελθεῖν δεικνύων ὀστέα καὶ σάρκα, τύπον λόγχης καὶ τύπον ἥλων, ψηλαφώμενος ὑπὸ τοῦ Θωμᾶ, ὁρώμενος ὑπὸ τῶν μαθητῶν, εἰσερχόμενος δὲ θυρῶν κεκλεισμένων, ἵνα δείξῃ ὅτι εἰς μίαν ἕνωσιν πνευματικὴν τὸ πᾶν ᾠκονόμησε τῆς αὐτοῦ πρὸς ἡμᾶς τοὺς ἀνθρώπους σωτηρίας. καὶ τί μοι περὶ τὸν τοσοῦτον λόγον κατατρίβεσθαι; πολλάκις γὰρ «τὰ αὐτὰ» λέγειν «ἡμῖν μὲν οὐκ ὀκνηρόν», τοῖς δὲ ἐντυγχάνουσιν * ἀσφαλείας χάριν φροντίσαντες πολλάκις διηγησάμεθα, ἵν' οὕτως διαπεράσαντες τὴν τοῦ Ἀρείου θηριοβολίαν τῶν φρονημάτων τε καὶ λόγων καὶ διανοημάτων, 3.216 68. Ἱκανῶς τε περὶ ταύτης τῆς λέξεως ὡσαύτως διαλαβόντες ἐπὶ τὰς ἑξῆς ἴωμεν, ἵνα πανταχόθεν τὰ πλεῖστα τὰ τῇ διανοίᾳ ἡμῶν ἀπὸ τῆς ἐκείνων ἐρεσχελίας ὑποπίπτοντα σαφηνίσαντες δείξωμεν ἀπὸ τῶν ὀλίγων ἢ καὶ πλειόνων ὅτι πάντα ἐν τῇ θείᾳ γραφῇ τῷ κεκτημένῳ