A Source Book for Ancient Church History - Mirrors

544 A Source Book for Ancient Church Historywho by the power of grace had become the Son of God, as isalso the case with men, but one Son of God who at the same timewas born of Mary according to the flesh in the last days, as theangel answered the Theotokos Mary who asked, “How shall thisbe?”—“The Holy Ghost will come upon thee.” He, accordingly,who was born of the Virgin Mary was Son of God by nature andtruly God … only according to the flesh from Mary was He man,but at the same time, according to the spirit, Son of God; andGod has in His own flesh suffered our sorrows.(c) Gregory of Nazianzus, Ep. I ad Cledonium. (MSG, 37:181.)In this epistle Gregory attacks Apollinaris, basing his argumenton the notion of salvation by incarnation, which formedthe foundation of the most characteristic piety of the East, hadbeen used as a major premise by Athanasius in oppositionto Arianism, and runs back to Irenæus and the Asia Minorschool; see above, § 33.[497]If any one trusted in a man without a human mind, he is himselfreally bereft of mind and quite unworthy of salvation. For whathas not been assumed has not been healed; but what has beenunited to God is saved. If only half of Adam fell, then thatwhich is assumed and saved may be half also; but if the whole,it must be united to the whole of Him that was begotten and besaved as a whole. Let them not, then, begrudge us our completesalvation, or clothe the Saviour only with bones and nerves andthe semblance of humanity. For if His manhood is without soul[ἄψυχος], even the Arians admit this, that they may attribute Hispassion to the godhead, as that which gives motion to the bodyis also that which suffers. But if He had a soul and yet is withouta mind, how is He a man, for man is not a mindless [ἄνουν]animal? And this would necessarily involve that His form washuman, and also His tabernacle, but His soul was that of a horse,