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they are mistaken, equating the creature with the creator and supposing that the Godhead is able to receive an addition; and they were ignorant that the Word became flesh not for an addition to the Godhead, but so that the flesh might rise again, nor did he come forth from Mary so that the Word might be improved, but so that he might redeem the human race. How then do they think that the body redeemed and quickened by the Word makes an addition to the Godhead of the quickening Word? For rather a great addition has come to the human element itself from the communion and union of the Word with it. From mortal it has become immortal, and being natural it has become 3.426 spiritual, and having been made from earth it has passed through the heavenly gates; the Trinity, however, even with the Word taking a body from Mary, is a Trinity, admitting neither addition nor subtraction, but is always perfect, and in the Trinity one Godhead is known, and thus in the Church one God is preached, the Father of the Word. 12. And from this will henceforth be silent those also who once said 20that the one who came forth from Mary is not himself the Christ and Lord and God20. For if he were not God in the body, how, immediately on coming forth from Mary, was he called “Emmanuel, which is interpreted, God with us”? And how also did Paul, if the Word were not in flesh, write to the Romans, “of whom is the Christ according to the flesh, who is over all, God blessed for ever, amen”? Therefore let those who previously denied that the crucified one is God confess that they were mistaken, being persuaded by all the divine scriptures, and especially by Thomas, who after seeing in him the prints of the nails cried out, “My Lord and my God.” For being God and Lord of glory, the Son was in the body that was ingloriously nailed and dishonored, and the body indeed suffered, being pierced on the tree, and blood and water flowed from its side, but being the temple of the Word, it was filled with the Godhead. For this reason the sun, seeing its own creator enduring in a body that was being outraged, withdrew its rays and darkened the earth, and the body itself, having a mortal nature, rose above its own nature on account of the Word within it, and it has ceased from its natural corruption, and has become a garment of the Word, and having put on the Word who is above man, it has become incorruptible. But concerning the fantasy of some who say that 20just as the word came upon each of the prophets, so also the Word came upon a certain man from Mary20, it is superfluous to argue, since their folly has its condemnation manifest. For if he came in this way, why was this one from a virgin, and not he also from a man and a woman? For so also was each of the saints born. Or why, when the Word came in this way, is not the death of each said to have occurred for our sake, but his alone? And why, when the Word visited each of the prophets, is it said of the one from Mary alone, that he visited “once at the end of the ages” 3.427? Or why, if he came in the same way as he came in the saints before, have all the others who died not yet risen, but the one from Mary alone rose on the third day? Or why, if the Word came in the same way as to the others, is the one from Mary alone called Emmanuel, as of a body filled with Godhead and born from her? For Emmanuel is interpreted, God with us. Or why, if he came in this way, when each of the saints ate and drank and grew weary and died, is it not said that he himself was eating and growing weary and dying, but only in the case of the one from Mary? For what this body suffered, these things are said as if he himself suffered them. And while of all the others it is said only that they were brought forth and were born, of the one from Mary alone it is said, “and the Word became flesh.” 13. From which things it is shown that the Word came to all the others for the sake of prophesying, but from Mary the Word himself, having taken flesh for himself, came forth as man, being in nature and in essence the Word of God, “according to

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πλανῶνται, τὸ ποίημα συνεξισοῦντες τῷ ποιητῇ καὶ ὑπονοοῦντες δύνασθαι τὴν θεότητα προσθήκην λαμβάνειν· καὶ ἠγνόησαν ὅτι οὐ διὰ προσθήκην θεότητος γέγονε σὰρξ ὁ λόγος, ἀλλ' ἵνα ἡ σὰρξ ἀναστῇ, οὐδ' ἵνα βελτιωθῇ ὁ λόγος προῆλθεν ἐκ Μαρίας, ἀλλ' ἵνα τὸ ἀνθρώπινον γένος λυτρώσηται. πῶς οὖν οἴονται τὸ διὰ τοῦ λόγου λυτρωθὲν σῶμα καὶ ζωοποιηθὲν προσθήκην εἰς θεότητα τῷ ζωοποιήσαντι λόγῳ ποιεῖν; μᾶλλον γὰρ αὐτῷ τῷ ἀνθρωπίνῳ προσθήκη μεγάλη γέγονεν ἐκ τῆς τοῦ λόγου πρὸς αὐτὸ κοινωνίας τε καὶ ἑνώσεως. ἀπὸ θνητοῦ γέγονεν ἀθάνατον καὶ ψυχικὸν ὂν γέγονε 3.426 πνευματικὸν καὶ ἐκ γῆς γενόμενον τὰς οὐρανίους διέβη πύλας· ἡ μέντοι τριὰς καὶ λαβόντος ἐκ Μαρίας σῶμα τοῦ λόγου τριάς ἐστιν, οὐ δεχομένη προσθήκην οὐδὲ ἀφαίρεσιν, ἀλλὰ ἀεὶ τελεία ἐστὶ καὶ ἐν τριάδι μία θεότης γινώσκεται, καὶ οὕτως ἐν τῇ ἐκκλησίᾳ κηρύττεται εἷς θεὸς ὁ τοῦ λόγου πατήρ. 12. Ἐκ δὲ τούτου σιωπήσουσι λοιπὸν καὶ οἱ ποτὲ εἰπόντες 20τὸν ἐκ Μαρίας προελθόντα μὴ εἶναι αὐτὸν τὸν Χριστὸν καὶ κύριον καὶ θεόν20. εἰ γὰρ μὴ θεὸς ἦν ἐν τῷ σώματι, πῶς εὐθὺς προελθὼν ἀπὸ Μαρίας ἐκλήθη «Ἐμμανουήλ, ὅ ἐστι μεθερμηνευόμενον μεθ' ἡμῶν ὁ θεός»; πῶς δὲ καὶ Παῦλος, εἰ μὴ ὁ λόγος ἦν ἐν σαρκί, Ῥωμαίοις ἔγραφεν «ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν»; οὐκοῦν ὁμολογείτωσαν οἱ πρότερον ἀρνούμενοι τὸν ἐσταυρωμένον εἶναι θεὸν ἐσφάλθαι, πειθόμενοι πάσαις ταῖς θείαις γραφαῖς, μάλιστα δὲ τῷ Θωμᾷ, ὃς μετὰ τὸ ἰδεῖν ἐν αὐτῷ τοὺς τῶν ἥλων τύπους ἀνεβόησεν «ὁ κύριός μου καὶ ὁ θεός μου». θεὸς γὰρ καὶ κύριος τῆς δόξης ὢν υἱὸς ἦν ἐν τῷ ἀδόξως καθηλουμένῳ καὶ ἀτιμαζομένῳ σώματι, τὸ δὲ σῶμα ἔπασχε μὲν νυττόμενον ἐν τῷ ξύλῳ καὶ ἔρρεεν ἀπὸ τῆς τούτου πλευρᾶς αἷμα καὶ ὕδωρ, ναὸς δὲ τοῦ λόγου τυγχάνον πεπληρωμένον ἦν τῆς θεότητος. διὰ τοῦτο ἥλιος ὁρῶν τὸν δημιουργὸν ἑαυτοῦ ἐν τῷ ὑβριζομένῳ σώματι ἀνεχόμενον τὰς ἀκτῖνας συνέστειλε καὶ ἐσκότασε τὴν γῆν, αὐτὸ δὲ τὸ σῶμα φύσιν ἔχον θνητὴν ὑπὲρ τὴν ἑαυτοῦ φύσιν ἀνέστη διὰ τὸν ἐν αὐτῷ λόγον, καὶ πέπαυται μὲν τῆς κατὰ φύσιν φθορᾶς, ἔνδυμα δὲ γέγονε τοῦ λόγου, ἐνδυσάμενον δὲ τὸν ὑπὲρ ἄνθρωπον λόγον γέγονεν ἄφθαρτον. περὶ δὲ τοῦ φαντάζεσθαί τινας καὶ λέγειν ὅτι 20ὥσπερ ἐφ' ἕκαστον τῶν προφητῶν ἐγένετο λόγος, οὕτω καὶ ἐπὶ ἕνα τινὰ ἄνθρωπον ἐκ Μαρίας ἦλθεν ὁ λόγος20, περιττόν ἐστι γυμνάζειν, φανερὰν ἐχούσης τῆς ἀνοίας αὐτῶν τὴν κατάγνωσιν. εἰ γὰρ οὕτως ἦλθε, διὰ τί οὗτος ἐκ παρθένου, καὶ μὴ καὶ αὐτὸς ἐξ ἀνδρὸς καὶ γυναικός; οὕτω γὰρ καὶ ἕκαστος τῶν ἁγίων ἐγεννήθη. ἢ διὰ τί οὕτως ἐλθόντος τοῦ λόγου οὐχ ὁ ἑκάστου θάνατος λέγεται ὑπὲρ ἡμῶν γεγενῆσθαι, ἀλλ' ὁ τούτου μόνος; διὰ τί δὲ καθ' ἕκαστον τῶν προφητῶν ἐπιδημοῦντος τοῦ λόγου λέγεται ἐπὶ μόνου τοῦ ἐκ Μαρίας, ὡς «ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων» 3.427 ἐπιδημήσαντος; ἢ διὰ τί, οὕτως ἐλθόντος αὐτοῦ ὡς ἦλθεν ἐν τοῖς ἔμπροσθεν ἁγίοις, οἱ μὲν ἄλλοι πάντες ἀποθανόντες οὔπω ἀνέστησαν, ὁ δὲ ἐκ Μαρίας μόνος τριήμερος ἀνέστη; ἢ διὰ τί ὁμοίως τοῖς ἄλλοις ἐλθόντος τοῦ λόγου λέγεται μόνος ὁ ἐκ Μαρίας Ἐμμανουήλ, ὡς σώματος πεπληρωμένου θεότητος καὶ τεχθέντος ἐξ αὐτῆς; τὸ γὰρ Ἐμμανουὴλ ἑρμηνεύεται μεθ' ἡμῶν ὁ θεός. ἢ διὰ τί, εἴπερ οὕτως ἦλθεν, ἐσθίοντος ἑκάστου τῶν ἁγίων καὶ πίνοντος καὶ κοπιῶντος καὶ ἀποθνήσκοντος, οὐ λέγεται ὡς αὐτὸς ἦν ἐσθίων καὶ κοπιῶν καὶ ἀποθανών, ἀλλ' ἐπὶ μόνου τοῦ ἐκ Μαρίας; ἃ γὰρ ἔπασχε τοῦτο τὸ σῶμα, ταῦτα ὡς αὐτοῦ πάσχοντος εἴρηται. καὶ τῶν ἄλλων δὲ πάντων λεγομένων μόνον ὅτι ἐτέχθησαν καὶ ἐγεννήθησαν, ἐπὶ τοῦ ἐκ Μαρίας μόνου εἴρηται «καὶ ὁ λόγος σὰρξ ἐγένετο». 13. Ἐξ ὧν δείκνυται ὅτι πρὸς μὲν τοὺς ἄλλους πάντας γέγονεν ὁ λόγος τοῦ προφητεύειν χάριν, ἐκ δὲ Μαρίας αὐτὸς ὁ λόγος σάρκα ἑαυτῷ λαβὼν προῆλθεν ἄνθρωπος, τῇ μὲν φύσει καὶ τῇ οὐσίᾳ λόγος ὢν τοῦ θεοῦ, «κατὰ