"I will no longer call this serious; it is indeed saddest of all that the only begotten God Himself, Judge of all who exist, the Prince of Life, the Destroyer of Death, is made by him mortal and alleged to receive suffering in His own Godhead. He represents the Godhead to have shared with the body in the dissolution of that three days death of the body, and so after the death to have been again raised by the Father."
Of the same from his former exposition to Cledonius:-
"It is the contention of the Arians that the manhood was without a soul, that they may refer the passion to the Godhead and represent the same power as both moving the body and suffering."
Of the same from his discourse about the Son:-
"It remained for us to treat of what was commanded Him and of His keeping the commandments and doing all things pleasing to Him; and further of His perfection, exaltation, and learning obedience by all that He suffered, His priesthood, His offering, His betrayal, His entreaty to Him that hath power to save Him from death, His agony, His bloody sweat, His prayer and similar manifestations, were it not clear to all that all these expressions in connexion with His Passion in no way signify the nature which was immutable and above suffering."
Of the same from his Easter Discourse (Or. ii.):-
"`Who is this that cometh from Edom?' and from the earth, and how can the garments of the bloodless and bodiless be red as of one that treadeth in the wine-fat? Urge in reply the beauty of the garment of the body which suffered and was made beautiful in suffering, and was made splendid by the Godhead, than which nothing is lovelier nor more fair."
Testimony of Gregory, bishop of Nyssa.
From his catechetical oration:-
"And this is the mystery of the dispensation of God concerning the manhood and of the resurrection from the dead, not to prevent the soul from being separated from the body by death according to the necessary law ofhuman nature, and to bring them together again through the resurrection."
Of the same from the same work:-
"The flesh which received the Godhead, and which through the resurrection was exalted with the Godhead, is not formed of another material, but of ours; so, just as in the case of our own body, the operation of one of the senses moves to general sensation the whole man united to that part, in like manner just as though all nature were one single animal, the resurrection of the part pervades the whole, being conveyed from the part to the whole by what is continuous and united in nature. What then do we find extraordinary in the mystery that the upright stoops to the fallen to raise up him that lies low?"
Of the same from the same work:-
"It would be natural also in this part not to heed the one and neglect the other; but in the immortal to behold the human, and to be curiously exact about the diviner quality in the manhood."
Of the same from his work against Eunomius:-
"'Tis not the human nature which raises Lazarus to life. 'Tis not the impassible power which sheds tears over the dead. The tear belongs to the man; the life comes from the very life. The thousands are not fed by human poverty; omnipotence does not hasten to the fig tree. Who was weary in the way, and who by His word sustains all the world without being weary? What is the brightness of His glory, what was pierced by the nails? What form is smitten in the passion, what is glorified for everlasting? The answer is plain and needs no interpretation."
Of the same from the same treatise:-
"He blames them that refer the passion to the human nature. He wishes himself wholly to subject the Godhead itself to the passion, for the proposition being twofold and doubtful, whether the divinity or the humanity was concerned in the passion, the denial of the one becomes the positive condemnation of the other. While therefore they blame them who see the passion in the humanity, they will bestow unqualified praise on them that maintain the Divinity of the Son of God to be passible. But the point established by these means becomes a confirmation of their own absurdity of doctrine; for if, as they allege, the Godhead of the Son suffers while that of the Father in accordance with its substance is conserved in complete impassibility, it follows that the impassible nature is at variance with the nature which sustains suffering."
The testimony of the holy Amphilochius, bishop of Iconium.
From his discourse on the text "Verily, verily I say unto you, he that heareth my word and believeth on Him that sent me hath everlasting life": -
"Whose then are the sufferings? Of the flesh. Therefore if you give to the flesh the suffering, give it also the lowly words; and ascribe the exalted words to Him to Whom you assign the miracles. For the God when He is in the act of working wonders naturally speaks in high and lofty language worthy of His works and the man when He is suffering fitly utters lowly words corresponding with His sufferings."
Of the same from his discourse on "My Father is greater than I": -
"But when you give the sufferings to the flesh and the miracles to God, you must of necessity, though unwillingly, give the lowly words to the man born of Mary, and the high and lofty words becoming God, to the Word who existed in the beginning. The reason why I utter sometimes lofty words and sometimes lowly is that by the lofty I may show the nobility of the indwelling Word, and by the lowly make known the infirmity of the lowly flesh. So at one time I call myself equal to the Father and at another I call the Father greater; and in this I am not inconsistent with myself, but I shew that I am God and man; God by the lofty and man by the lowly. And if you wish to know in what sense my Father is greater than I, I spoke in the flesh and not in the person of the Godhead."
Of the same from his discourse on "If it be possible let this cup pass from me": -
"Ascribe not then the sufferings of the flesh to the impassible God, for I, O heretic, am God, and man; God, as the miracles prove man as is shewn by the sufferings. Since then I am God and man, tell me, who was it who suffered? If God suffered, you have spoken blasphemy; but if the flesh suffered, why do you not attribute the passion to Him to whom you ascribe the dread? For while one is suffering another feels on dread; while man is being crucified God is not troubled."