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of the Godhead, but not turned to suffering, being impassible and immutable, the two successions being clearly understood, 'Christ suffering for us in the flesh,' but remaining impassible in Godhead, not the man being on his own and the Godhead on its own, but the Godhead being with him, yet not suffering because of the pure and incomparable nature of its essence, but Christ suffering in the flesh and being put to death in the flesh, but living always in Godhead and raising the dead; the body having been buried in truth and having remained lifeless for three days, breathless and motionless, wrapped in the linen cloth, laid in the tomb, enclosed by the stone and the seal which were placed upon it, not the Godhead 3.518 being enclosed, not the Godhead being buried, but having descended with the holy soul into the underworld, having taken from there the captivity of souls, having broken 'the sting of death,' having 'shattered' the bars and the adamantine 'levers,' and having 'loosed the pains of Hades' by its own authority, having ascended with the soul, 'the soul not being left in Hades, nor the flesh having seen corruption,' the Godhead having raised it, or the Lord God the Word and Son of God himself having risen, with soul and body and the whole vessel, the vessel then being united into spirit, that body itself having become spiritual, which was once subject to touch and delivered to scourges by the voluntary will of the Godhead, and allowed to be tempted by Satan and to approach hunger and sleep and weariness, grief and distress; that holy body itself then united to the Godhead, the Godhead being inseparably with the holy body that suffered such things. For he rose and united it to himself, into one spirit, into one unity, into one doxology, into one Godhead of himself. For he appeared in truth and was touched by Thomas, and ate and drank with the apostles, and stayed with them for forty days and forty nights. But 'he entered when the doors were shut' and after entering he showed sinews and bones, the mark of the nails and the mark of the spear, that it was truly the body, and that it was joined into one unity and one Godhead, no longer expected to suffer, no longer dying, as the holy apostle says, 'Christ is risen, he dies no more, death no longer has dominion over him'; the passible remaining ever impassible, the divine, with body and soul and the whole incarnation; being God himself, and having ascended into heaven he sat at the right hand of the Father in glory, not putting off the body, but uniting it into the spiritual in the perfection of one Godhead, as our bodies also are destined, 'what is now sown as natural is raised as spiritual, 3.519 what is now sown in corruption is raised in incorruption, what is now sown in death is raised in immortality'. If, therefore, our things are thus, how much more that holy and ineffable and incomparable and pure thing united to God, being then one single form? As also the apostle testifies to this, saying, 'even if we have known Christ according to the flesh, yet now we know him so no longer'. Not that he separated the flesh from the Godhead, but that it, being * and united to God, is no longer according to the flesh, but according to the spirit, as he says, 'according to the spirit of holiness by the resurrection from the dead of our Lord Jesus Christ,' this having God together with it, impassible and having suffered, and buried and risen and ascended in glory, coming to judge the living and the dead, as he says in truth, 'of whose kingdom there will be no end'. 18. For our mother, the holy church itself, believes, as has been truly preached to it and truly commanded, that we shall all fall asleep and shall rise with this body, with this soul, with our whole vessel, 'that each one may receive according to what he has done.' For that resurrection

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θεότητος, ἀλλ' οὐ τραπείσης εἰς τὸ πάσχειν, οὔσης δὲ ἀπαθοῦς καὶ ἀτρέπτου, τῶν δύο ἀκολουθιῶν σαφῶς κατανοουμένων, «Χριστοῦ πάσχοντος ὑπὲρ ἡμῶν σαρκί», ἀπαθοῦς δὲ μένοντος ἐν θεότητι, οὐ τοῦ ἀνθρώπου κατ' ἰδίαν ὄντος καὶ τῆς θεότητος κατ' ἰδίαν, ἀλλὰ συνούσης τῆς θεότητος, μὴ πασχούσης δὲ διὰ τὸ ἀκραιφνὲς καὶ ἀσύγκριτον τῆς οὐσίας, πάσχοντος δὲ τοῦ Χριστοῦ ἐν σαρκὶ καὶ θανατουμένου ἐν σαρκί, ζῶντος δὲ ἀεὶ ἐν θεότητι καὶ ἐγείροντος τοὺς νεκρούς· τοῦ σώματος ταφέντος ἐν ἀληθείᾳ καὶ ἀψύχου μείναντος τὸ τριήμερον, ἄπνου τε καὶ ἀκινήτου, ἐνειληθέντος διὰ τῆς σινδόνος, κατατεθέντος ἐν τῷ μνήματι, συγκλεισθέντος διὰ τοῦ λίθου καὶ σφραγῖδος τῶν ἐπιτεθέντων, οὐχὶ τῆς θεότητος 3.518 συγκλεισθείσης, οὐ τῆς θεότητος ταφείσης, συγκατελθούσης δὲ τῇ ψυχῇ τῇ ἁγίᾳ εἰς τὰ καταχθόνια, ἑλούσης ἐκεῖθεν τὴν τῶν ψυχῶν αἰχμαλωσίαν, κλασάσης «κέντρον θανάτου», «διαρρηξάσης» τὰ κλεῖθρα καὶ «τοὺς μοχλοὺς» τοὺς ἀδαμαντίνους, καὶ «λυσάσης ὠδῖνας Ἅιδου» ἐν ἰδίᾳ ἐξουσίᾳ, ἀνελθούσης σὺν τῇ ψυχῇ, «μὴ ἐαθείσης τῆς ψυχῆς εἰς Ἅιδην, μηδὲ τῆς σαρκὸς ἑωρακυίας διαφθοράν», ἀναστησάσης αὐτὴν τῆς θεότητος, ἢ ἀναστάντος αὐτοῦ τοῦ κυρίου θεοῦ λόγου καὶ υἱοῦ θεοῦ, σὺν ψυχῇ καὶ σώματι καὶ παντὶ τῷ σκεύει, συνενωθέντος λοιπὸν τοῦ σκεύους εἰς πνεῦμα, αὐτὸ τὸ σῶμα πνευματικὸν ὑπάρξαν, τὸ ποτὲ ἁφῇ ὑποκείμενον καὶ μάστιξι παραδοθὲν ἑκουσίῳ τῆς θεότητος θελήματι καὶ πειρασθῆναι ὑπὸ τοῦ Σατανᾶ συγχωρηθὲν καὶ πείνῃ προσπελάζειν καὶ ὕπνῳ καὶ καμάτῳ, λύπῃ τε καὶ ἀδημονίᾳ· αὐτὸ τὸ σῶμα τὸ ἅγιον συνενωθὲν λοιπὸν τῇ θεότητι, ἀπαραλείπτως τῆς θεότητος συνούσης τῷ τὰ τοιαῦτα πεπονθότι ἁγίῳ σώματι. ἀνέστη γὰρ καὶ συνήνωσεν αὐτὸ εἰς ἑαυτόν, εἰς ἓν πνεῦμα, εἰς μίαν ἑνότητα, εἰς μίαν δοξολογίαν, εἰς μίαν ἑαυτοῦ θεότητα. πέφηνε μὲν γὰρ ἐν ἀληθείᾳ καὶ ἐψηλαφήθη ὑπὸ τοῦ Θωμᾶ, καὶ τοῖς ἀποστόλοις συνέφαγε καὶ συνέπιε, καὶ συνηυλίσθη μετ' αὐτῶν τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας. ἀλλὰ «εἰσῆλθε θυρῶν κεκλεισμένων» καὶ μετὰ τὸ εἰσελθεῖν ἐδείκνυε νεῦρα καὶ ὀστᾶ, τύπον ἥλων καὶ τύπον λόγχης, ὅτι αὐτὸ ἦν ἀληθῶς τὸ σῶμα, ὅτι δὲ συνήφθη εἰς μίαν ἑνότητα καὶ μίαν θεότητα, μηκέτι προσδοκώμενον παθεῖν, μηκέτι ἀποθνῆσκον, ὥς φησιν ὁ ἅγιος ἀπόστολος «ἀνέστη Χριστός, οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει»· τὸ παθητὸν ἀπαθὲς ἀεὶ μένον, τὸ θεϊκόν, σὺν σώματι καὶ ψυχῇ καὶ πάσῃ τῇ ἐνανθρωπήσει· αὐτόθεος ὤν, ἀνελθὼν δὲ εἰς οὐρανοὺς ἐκάθισεν ἐν δεξιᾷ τοῦ πατρὸς ἐν δόξῃ, οὐκ ἀποθέμενος τὸ σῶμα, ἀλλὰ συνενώσας εἰς τὸ πνευματικὸν ἐν τελειότητι μιᾶς θεότητος, ὡς καὶ τὰ ἡμῶν σώματα μέλλει «τὰ νῦν σπειρόμενα ψυχικὰ ἐγείρεσθαι πνευματικά, 3.519 τὰ νῦν σπειρόμενα ἐν φθορᾷ ἐγείρεσθαι ἐν ἀφθαρσίᾳ, τὰ νῦν σπειρόμενα ἐν θανάτῳ ἐγείρεσθαι ἐν ἀθανασίᾳ». εἰ τοίνυν τὰ ἡμέτερα οὕτως, πόσῳ γε μᾶλλον ἐκεῖνο τὸ ἅγιον καὶ ἀνεκδιήγητον καὶ ἀσύγκριτον καὶ ἀκραιφνὲς τῷ θεῷ συνηνωμένον, τὸ ἓν ὂν λοιπὸν μονοειδές; ὡς καὶ ἐν τούτῳ ἐπιμαρτυρεῖ ὁ ἀπόστολος λέγων «εἰ καὶ ἔγνωμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν». οὐχ ὅτι διεῖλε τὴν σάρκα ἀπὸ τῆς θεότητος, ἀλλ' αὐτὴν μὲν οὖσαν * καὶ τῷ θεῷ συνηνωμένην, μηκέτι δὲ οὖσαν κατὰ σάρκα, ἀλλὰ κατὰ πνεῦμα, ὥς φησι, «κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ», ταύτην ὁμοῦ θεὸν ἔχουσαν, ἀπαθῆ καὶ παθόντα, καὶ ταφέντα καὶ ἀναστάντα καὶ ἀνελθόντα ἐν δόξῃ, ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς, ὥς φησιν ἐν ἀληθείᾳ, «οὗ τῆς βασιλείας οὐκ ἔσται τέλος». 18. Καὶ γὰρ πιστεύει ἡ μήτηρ ἡμῶν αὐτὴ ἡ ἁγία ἐκκλησία, ὡς καὶ αὐτῇ ἀληθῶς κεκήρυκται καὶ ἀληθῶς προστέτακται, ὅτι κοιμηθησόμεθα πάντες καὶ ἀναστησόμεθα σὺν σώματι τούτῳ, σὺν ψυχῇ ταύτῃ, σὺν παντὶ τῷ ἡμετέρῳ σκεύει, «ἵνα ἕκαστος ἀπολάβῃ πρὸς ἃ ἔπραξεν». ὅτι γὰρ ἀνάστασις