Epiphanius Ancoratus 33

Then, the came to be from out of a woman just as I have accomplished and made clear beforehand in order that in from a woman came to be might reach its destiny, then the eternal Word might be clearly displayed to all.  And then if He will not thirst is a word about God, but about the Son that He was hungry and thirsty, then we should not be constrained to deal with such a matter. For how are we find truth in the economy if He was not necessarily clothed intimately in the incarnate state?  In this state there exhibits a liberation of all the questions of the heretics. For it immediately we are liberated from the suspicious Manichaeans for when we say, to eat and to drink is a clear indication of true flesh. The way of the Lucianists and the power of Arius are utterly destroyed. For the Lucian and all Lucianists deny the Son of God had taken in a soul as they contend He had only flesh in order that they might ascribe human passions of thirst and hunger, labour and crying, pain and anguish to the God-Word and as much as He could bear in His coming in the flesh. Only the simple minded would state this was in the Godhead of the Son. They say flesh in its own existence neither eats nor drinks nor works nor manages any other things. I fully agree the flesh in itself does not have these things. However, the Word having in possession of the entire economy, flesh and soul as much as in any man. The soul and the flesh took part in hunger, work, thirst and pain as well as other things. For He cries in order that He might put the Manichaean’s error to shame because He had not been clothed in a phantom body but in truth.  He thirsts so that He might show that He was not just in possession of flesh but also the soul.  He did not thirst anywhere in His divinity but in the soul He did thirst and was tired from the journey because of He conformed to His flesh and soul.


Chapter 46

Then next they say “that it has been written about Him that He is created and it is necessary to agree that He is a created.” You see, I at least, have set out in detail a part, which has been once declared through obscurity that have now been completed for us in Him.

(1) Next they [heretics] say that “(If) it has been written concerning him that he is a creature, it is necessary to confess also that he is a creature.” Behold, I describe a certain part of the sayings, which have been fulfilled for us through the mysteries concerning him. Let them say to us what is useful in saying, “He is a creature”?

(2) Reasonably he has been said figuratively a “door” that he might become our entrance and aid, and “path”, in order that, walking through him, we might not be led astray. On what account does he become a “creature” for us? As what does he help us?

(3) “Yes,” the vainglorious one says, being contentious: “for if you would not say that he is a creature, you would attribute passion to the Father. For all who beget have been encompassed with passion: for either one is contracted or widened or spread out or decays or is raised up or any such thing.”

(4)  Alas for such thinking, which is wicked and not at all true! Who will think such things concerning God? What sort of opinion will dare such things? Clearly no one, not [even] demons, will think such a thing.

(5) And if someone confesses the Father, he believes that he as begotten the Son in truth. For the divinity is not carried about in measurable quantities, nor is it a pregnant body, in order that it might admit of what has been said before.

(6) “For if God is spirit,” and spirit does not submit to flux, not cutting, nor contraction, nor lessening, nor simplification, nor any such thing. Therefore, insofar as the Father is spirit, he as begotten the Son, God-Logos, spiritually, timelessly, incomprehensibly, and without beginning.