# Fragments

- Author: [Apollinaris of Laodicea](https://sophiascriptura.com/fathers/authors/apollinaris-of-laodicea/)
- Latin title: *Fragmenta*
- Date: ca. 360–390 (approximate)
- Source: Hans Lietzmann, Apollinaris von Laodicea und seine Schule: Texte und Untersuchungen (Tübingen: Mohr, 1904), pp. 204–270 (Scan: Internet Archive (Google Books copy); OCR for this site)

- Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator
- Editions and translations: Hans Lietzmann, ed., Apollinaris von Laodicea und seine Schule (Tübingen: Mohr, 1904) (cited only)
- Work page: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/
- Passages: 94

## Fragment 9

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-9
- Source: Lietzmann, 206
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ cannot be complete man and God, for then he would be both worshiped and not worshiped; he is one blended divine nature made flesh.

### Greek text

εἰ ἄνθρωπος ἐξ ὁλοκλήρου καὶ θεὸς ὁ αὐτός, τὸν μὲν ἄνθρωπον ὁ εὐσεβὴς νοῦς οὐ προσκυνῶν, τὸν δὲ θεὸν προσκυνῶν, εὑρεθήσεται τὸν αὐτὸν προσκυνῶν καὶ μὴ προσκυνῶν, ὅπερ ἀδύνατον. καὶ αὐτὸς ἑαυτὸν ὁ μὲν ἄνθρωπος οὐχ ἡγούμενος προσκυνητὸν (οὐ γὰρ ἀσεβήσει)" ὁ δὲ θεὸς εἰδὼς ἑαυτὸν προσκυνητόν" ἀδύνατον δὲ τὸν αὐτὸν καὶ προσκυνητὸν ἑαυτὸν εἰδέναι καὶ μή. ἀδύνατον ἄρα τὸν αὐτὸν εἶναι θεόν τε καὶ ἄνθρωπον ἐξ ὁλοκλήρου, ἀλλ᾽ ἐν μονότητι συγκράτου φύσεως θεϊκῆς σεσαρκωμένης, ὥστε πρὸς θεὸν ἀφορᾶν ἀχώριστον τῆς σαρκὸς τοὺς προσκυνοῦντας καὶ μὴ ἀφορᾶν εἰς ἕνα μὲν οὐ προσκυνητόν, εἰς ἕτερον δὲ προσκυνητόν " μηδὲ ἐν αὐτῷ εἶναι τὸν μὲν οὐκ ἀνεχόμενον προσκυνεῖσθαι, τὸν δὲ προσδεχόμενον τὴν ἐπὶ σωτηρίᾳ τῶν προσκυνούντων προσκύνησιν ἀλλ᾽ ἕνα εἶναι τῷ ὄντι κατὰ τὴν μίαν οὐσίαν καὶ οὐδαμῶς δύο τινὰς ἐν προσώποις ὑφεστῶσι κατ᾽ ἴδια μέτρα καὶ ἰδίας ἀξίας.

### English translation (Claude)

If the same one is both complete man and God, the pious mind, not worshiping the man but worshiping God, will be found worshiping and not worshiping the same one, which is impossible. And he himself, as man, would not consider himself one to be worshiped (for he will not be impious), but as God he knows himself to be worshiped; yet it is impossible for the same one both to know himself to be worshiped and not. It is impossible, therefore, for the same one to be both God and complete man; rather he is in the singleness of a blended divine nature made flesh, so that those who worship look to God, inseparable from the flesh, and do not look to one who is not to be worshiped and another who is; nor is there in him one who does not allow himself to be worshiped and another who accepts the worship offered for the salvation of the worshipers; but he is truly one, according to the one substance, and in no way two, subsisting as persons with their own measures and their own dignities.

### Translation notes

- From Apollinaris's discourse On the Tradition of the Renunciation and the Faith, quoted by Leontius. The denial that Christ is “complete man” is Apollinaris's own teaching; it is translated as written.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 9 (Lietzmann, 206; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/9).

## Fragment 10

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-10
- Source: Lietzmann, 207
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: God and flesh form one nature in Christ.

### Greek text

ὦ καινὴ κτίσις καὶ μίξις θεσπεσία" θεὸς καὶ σὰρξ μίαν [καὶ τὴν αὐτὴν] ἀπετέλεσαν φύσιν.

### English translation (Claude)

O new creation and divine mixture! God and flesh have made up one nature.

### Translation notes

- Quoted by Theodoret (Eranistes). The editor (Lietzmann) brackets καὶ τὴν αὐτήν (“and the same”) after “one”; the words are left out here.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 10 (Lietzmann, 207; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/10).

## Fragment 11

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-11
- Source: Lietzmann, 207
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ's body, blended with God, surpasses even angelic bodies, since it gives life to the world.

### Greek text

μεῖζον ἤδη ὁρᾷ τὸ σῶμα διὰ τὸν συγκραθέντα, μεῖζον οὐ τοῦ ἑαυτοῦ λέγω σώματος μόνου, ἀλλὰ καὶ τῶν πυρίνων τῶν ἀγγελικῶν: πρὸς οὐδὲν γὰρ ἐκείνων συγκέκραται ὁ θεός οὐδὲν ζωοποιὸν κόσμου τῶν σωμάτων ἐκείνων οὐδέν᾽ οὐκ ἐξισοῦται πρὸς θεὸν τῶν ἀγγέλων οὐδεὶς ὡς ὁ κεκραμένος ἐκ σώματος καὶ θεότητος ἑαυτὸν ἐξισοῖ τῷ θεῷ λέγων᾽ “ὡς ὃ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκεν καὶ τῷ υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ”.

### English translation (Claude)

The body is now seen as something greater because of the one blended with it: greater, I mean, not only than its own body but also than the fiery bodies of the angels. For God is blended with none of them; none of those bodies is life-giving for the world; none of the angels is made equal to God, as the one blended of body and Godhead makes himself equal to God, saying, “As the Father has life in himself, so he has granted the Son also to have life in himself.”

### Scripture references

- John 5:26: quotation, high confidence
- John 5:18: allusion, low confidence

### Translation notes

- “Is seen” renders ὁρᾷ, which may be a misreading (perhaps ὁρᾶται); the sense is uncertain. Quotation: John 5:26; cf. John 5:18.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 11 (Lietzmann, 207; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/11).

## Fragment 25

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-25
- Source: Lietzmann, 210
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is “man from heaven” because God is his spirit or mind, joined to soul and body.

### Greek text

τὸ δὴ πνεῦμα τουτέστι τὸν νοῦν θεὸν ἔχων ὁ Χριστὸς μετὰ ψυχῆς καὶ σώματος εἰκότως “ἄνθρωπος ἐξ οὐρανοῦ” λέγεται.

### English translation (Claude)

Christ, then, having the spirit, that is, the mind, as God, together with soul and body, is rightly called “man from heaven.”

### Scripture references

- 1 Cor 15:47: quotation, high confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus (Lietzmann cites p. 141). The removed text is Gregory's: he repeats the sentence three times (pp. 142–144), asking where the passages Apollinaris cited say anything of the kind, and noting that Apollinaris forbids calling Christ an inspired man while himself making God dwell in him as one in another. “Man from heaven”: 1 Cor 15:47. That the divine Word is Christ's mind is Apollinaris's distinctive teaching; it is translated as written.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 25 (Lietzmann, 210; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/25).

## Fragment 26

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-26
- Source: Lietzmann, 211
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Paul calls the first Adam a soul with a body.

### Greek text

καὶ ὁ Παῦλος τὸν πρῶτον ᾿Αδὰμ ψυχὴν καλεῖ μετὰ σώματος οὖσαν.

### English translation (Claude)

And Paul calls the first Adam a soul existing with a body.

### Scripture references

- 1 Cor 15:45: allusion, high confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus. The removed words, “but the writer says that,” are Gregory's lead-in to the next fragment. Cf. 1 Cor 15:45.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 26 (Lietzmann, 211; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/26).

## Fragment 27

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-27
- Source: Lietzmann, 211
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: The second man, from heaven, is called spiritual.

### Greek text

“ὃ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ” πνευματικὸς λέγεται

### English translation (Claude)

“The second man from heaven” is called spiritual.

### Scripture references

- 1 Cor 15:47: quotation, high confidence
- 1 Cor 15:46: allusion, medium confidence

### Translation notes

- Reported by Gregory of Nyssa, Antirrheticus. Gregory's removed comment: Apollinaris makes this a sign that the man blended with God is without mind. Cf. 1 Cor 15:46–47.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 27 (Lietzmann, 211; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/27).

## Fragment 28

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-28
- Source: Lietzmann, 211
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Paul names the first Adam “soul” for the whole of soul and body.

### Greek text

καθὸ καὶ τὸν πρότερον ᾿Αδὰμ ὁ Παῦλος ψυχὴν καλεῖ μετὰ σώματος οὖσαν καὶ οὐκ ἄνευ σώματος, τῷ δὲ ὅλῳ τὴν ἐπωνυμίαν διδοῦσαν, κἂν ἀφ᾽ ἑαυτῆς καὶ αὕτη κατὰ σύλληψιν τοῦ πνεύματος καλῆται ψυχή.

### English translation (Claude)

inasmuch as Paul also calls the first Adam a soul existing with a body and not without a body, the soul giving its name to the whole, even though it too, taken by itself, is called soul by including the spirit.

### Scripture references

- 1 Cor 15:45: allusion, high confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus. Gregory's removed comment: whoever says this admits that the three (body, soul, spirit) are called by the name of the soul by inclusion. Cf. 1 Cor 15:45.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 28 (Lietzmann, 211; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/28).

## Fragment 29

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-29
- Source: Lietzmann, 211
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Paul calls the last Adam a life-giving spirit.

### Greek text

ἀλλὰ τὸν ἔσχατόν πνεῦμα ζωοποιοῦν ὁ Παῦλος καλεῖ.

### English translation (Claude)

But Paul calls the last [Adam] a life-giving spirit.

### Scripture references

- 1 Cor 15:45: quotation, high confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says.” In the removed sequel Gregory reports that Apollinaris calls the first Adam earthly because the body formed from dust was ensouled. Cf. 1 Cor 15:45.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 29 (Lietzmann, 211; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/29).

## Fragment 31

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-31
- Source: Lietzmann, 211
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: The breath God breathed into Adam is the mind.

### Greek text

τίς δὲ ἡ ἐκ τοῦ θείου προσφυσήματος ἀπορροή, εἰ μὴ ὁ νοῦς ταῦτα εἶναι πιστεύοιτο;

### English translation (Claude)

What is the outflow from the divine inbreathing, unless it is believed to be the mind?

### Scripture references

- Gen 2:7: allusion, medium confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus; cf. Gen 2:7. The removed sentence is Gregory's report: Apollinaris says that Christ is called “from heaven” because the heavenly spirit was made flesh. ταῦτα (“these things”) in the OCR is translated by sense.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 31 (Lietzmann, 211; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/31).

## Fragment 32

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-32
- Source: Lietzmann, 211
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: The man Christ pre-exists because his ruling element is the divine spirit.

### Greek text

καὶ προὐπάρχει ὁ ἄνθρωπος Χριστὸς οὐχ ὡς ἑτέρου ὄντος παρ᾽ αὐτὸν τοῦ πνεύματος, τουτέστι τοῦ θεοῦ, ἀλλ᾽ ὡς τοῦ κυρίου ἐν τῇ τοῦ θεοῦ ἀνθρώπου φύσει θείου πνεύματος ὄντος.

### English translation (Claude)

And the man Christ pre-exists, not as though the spirit, that is, God, were other than he, but as the ruling element in the nature of the God-man being divine spirit.

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says.” “The ruling element” follows the editor's note that τοῦ κυρίου is the genitive of τὸ κύριον (cf. fr. 54), not “the Lord.” The removed text is Gregory's comment (he takes Apollinaris to mean that the Son's Godhead was a man from the beginning) and apparatus debris from the scan.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 32 (Lietzmann, 211; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/32).

## Fragment 35

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-35
- Source: Lietzmann, 212
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Apollinaris's form of the apostle's words on redemption through Christ's blood and flesh.

### Greek text

“δι᾽ αὐτοῦ ἡμᾶς εἰληφέναι τὴν ἀπολύτρωσιν, διὰ τοῦ αἵματος αὐτοῦ τὴν ἄφεσιν τῶν ἁμαρτιῶν διὰ τῆς σαρκὸς αὐτοῦ”.

### English translation (Claude)

“through him we have received the redemption, through his blood the forgiveness of sins, through his flesh.”

### Scripture references

- Eph 1:7: quotation, medium confidence
- Col 1:14: quotation, medium confidence
- Col 1:22: allusion, low confidence

### Translation notes

- Reported by Gregory of Nyssa, Antirrheticus: Apollinaris, he says, cited this “apostolic saying” to show that Christ was always in flesh and blood; Gregory passes over the other texts cited. The wording combines Eph 1:7 and Col 1:14 with “through his flesh” (cf. Col 1:22).

### Citation (SBL)

Apollinaris of Laodicea, Frag. 35 (Lietzmann, 212; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/35).

## Fragment 36

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-36
- Source: Lietzmann, 212
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ's flesh is not an acquisition of the Godhead but shares its substance.

### Greek text

οὐχὶ ἐπίκτητος ἐπὶ τῇ εὐεργεσίᾳ γίνεται ἡ σὰρξ τῇ θεότητι, ἀλλὰ συνουσιωμένη καὶ σύμφυτος.

### English translation (Claude)

the flesh does not become something acquired by the Godhead for the sake of the benefit, but is joined with it in substance and grown together with it.

### Translation notes

- Reported by Gregory of Nyssa, Antirrheticus, who sets it against his own view: let the one appointed to judge decide which is more pious, that the glory dwells by dispensation in our nature, or, as Apollinaris says, this.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 36 (Lietzmann, 212; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/36).

## Fragment 37

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-37
- Source: Lietzmann, 212
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Hebrews 1:1–2 is taken as proof that the humanity of God who appeared is eternal.

### Greek text

ἐπειδὴ γὰρ γέγραπται ὅτι “ἐπ᾽ ἐσχάτων τῶν ἡμερῶν ἐν υἱῷ ἐλάλησεν ἡμῖν ὁ θεὸς ὁ πολυμερῶς καὶ πολυτρόπως ἐν τοῖς προφήταις λαλήσας τοῖς πατράσι τὸ πρότερον”, ἀπόδειξίς ἐστί τοῦ τὸ ἀνθρώπινον τοῦ φανέντος ἡμῖν θεοῦ προαιώνιον εἶναι.

### English translation (Claude)

Since it is written that “in the last days God, who in many parts and many ways spoke formerly to the fathers in the prophets, has spoken to us in a Son,” this is proof that the human element of the God who appeared to us is before the ages.

### Scripture references

- Heb 1:1–2: quotation, high confidence
- Zech 13:7: allusion, medium confidence

### Translation notes

- Reported by Gregory of Nyssa, Antirrheticus, who inserts “he says.” In the removed opening Gregory reports that Apollinaris says (on Zech 13:7) that God raises the sword against the Lord because he is called shepherd. Quotation: Heb 1:1–2.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 37 (Lietzmann, 212; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/37).

## Fragment 38

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-38
- Source: Lietzmann, 213
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: The man who spoke the Father's words is himself God and maker of the ages, who cleansed the world through his flesh.

### Greek text

ἔστι δὲ ἐν τούτοις καταφανές, ὅτι αὐτὸς ὁ ἄνθρωπος ὁ λαλήσας ἡμῖν τὰ τοῦ πατρός, θεός ἐστι ποιητὴς τῶν αἰώνων, “ἀπαύγασμα δόξης, χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ”, ἅτε δὴ τῷ ἰδίῳ πνεύματι θεὸς ὧν καὶ οὐ θεὸν ἔχων ἐν ἑαυτῷ ἕτερον παρ᾽ αὐτόν, αὐτὸς ὁ δι᾽ ἑαυτοῦ, τουτέστι διὰ τῆς σαρκός, καθαρίσας κόσμον ἁμαρτιῶν.

### English translation (Claude)

It is plain in these words that the very man who spoke to us the things of the Father is God, maker of the ages, “radiance of glory, imprint of his hypostasis,” since he is God by his own spirit and does not have in himself a God other than himself; he himself through himself, that is, through the flesh, cleansed the world of sins.

### Scripture references

- Heb 1:2–3: quotation, high confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who adds that he quotes word for word. The removed text is Gregory's rebuttal: if the man who spoke is maker of the ages, the flesh would be the radiance and the servant's form would express God's hypostasis; he repeats the words at pp. 163–167. Cf. Heb 1:2–3.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 38 (Lietzmann, 213; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/38).

## Fragment 41

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-41
- Source: Lietzmann, 213
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: The prophet shows that Christ is of one substance with God according to the spirit, not the flesh.

### Greek text

δηλοῖ διὰ τούτων ὁ προφητικὸς λόγος, ὅτι οὐ κατὰ τὴν σάρκα ὁμοούσιος τῷ θεῷ, ἀλλὰ κατὰ τὸ πνεῦμα τὸ ἡνωμένον τῇ σαρκί.

### English translation (Claude)

The prophetic word shows by these words that he is of one substance with God not according to the flesh but according to the spirit united to the flesh.

### Scripture references

- Zech 13:7: allusion, high confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says.” The prophetic word is Zech 13:7, where Apollinaris read “the one of my race” (σύμφυλον) as “of one substance.”

### Citation (SBL)

Apollinaris of Laodicea, Frag. 41 (Lietzmann, 213; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/41).

## Fragment 42

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-42
- Source: Lietzmann, 214
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ's equality with the Father precedes his likeness to humans, so there are not two, perfect God with perfect man.

### Greek text

ἰδοὺ τοῦ αὐτοῦ Ἰησοῦ Χριστοῦ ἣ πρὸς πατέρα ἰσότης προὐπάρχουσα, ἣ πρὸς ἀνθρώπους ὁμοιότης ἐπιγινομένη " καὶ τί τούτων σαφέστερον εἰς τὸ μὴ ἕτερον μεθ᾽ ἑτέρου εἶναι, θεὸν τέλειον μετὰ τελείου ἀνθρώπου;

### English translation (Claude)

See: the equality of the same Jesus Christ with the Father pre-exists, and his likeness to human beings comes after. And what could be clearer than this, to show that there is not one with another, perfect God with perfect man?

### Scripture references

- Phil 2:6–7: allusion, medium confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus. The removed text is Gregory's: he says Apollinaris denies perfect God with perfect man, seems to blush at his own absurdity, and argues that the words do not prove that there is no perfect man in whom the perfect God became man. Cf. Phil 2:6–7.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 42 (Lietzmann, 214; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/42).

## Fragment 43

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-43
- Source: Lietzmann, 214
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is God in spirit and man in body, bearing the lowly human form.

### Greek text

θεὸν μὲν πνεύματι τὴν τοῦ θεοῦ δόξαν ἔχοντα᾽ ἄνθρωπον δὲ σώματι τὴν τῶν ἀνθρώπων ἄδοξον φορέσαντα μορφήν.

### English translation (Claude)

[that he is] God in spirit, having the glory of God, but man in body, having borne the inglorious form of human beings.

### Translation notes

- Reported by Gregory of Nyssa, Antirrheticus, in indirect speech (“he says that he is …”). In the removed frame Gregory complains that Apollinaris left it unclear which of the two he called incomplete, and repeats the words (p. 176), calling them Apollinaris's own invention rather than Scripture's teaching.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 43 (Lietzmann, 214; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/43).

## Fragment 44

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-44
- Source: Lietzmann, 214
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is the Lord who appeared in a servant's form.

### Greek text

κύριον ἐν δουλικῷ φανέντα σχήματι

### English translation (Claude)

the Lord who appeared in the form of a servant

### Scripture references

- Phil 2:7: allusion, medium confidence

### Translation notes

- Reported by Gregory of Nyssa, Antirrheticus, who inserts “he says” (removed). Cf. Phil 2:7.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 44 (Lietzmann, 214; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/44).

## Fragment 45

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-45
- Source: Lietzmann, 214
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is not a man but “as a man,” since his ruling part is not human.

### Greek text

οὐκ ἄνθρωπος, ἀλλ᾽ ὡς ἄνθρωπος, διότι οὐχ ὁμοούσιος τῷ ἀνθρώπῳ κατὰ τὸ κυριώτατον.

### English translation (Claude)

not a man, but as a man, because he is not of one substance with man in the most sovereign part.

### Scripture references

- Phil 2:7: allusion, medium confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says” and repeats the last clause (p. 178). Cf. Phil 2:7 (“in the likeness of men”). “The most sovereign part” (τὸ κυριώτατον) is the mind; that Christ lacked a human mind is Apollinaris's distinctive teaching.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 45 (Lietzmann, 214; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/45).

## Fragment 46

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-46
- Source: Lietzmann, 214
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ humbled himself in the flesh and was exalted by God.

### Greek text

ταπεινώσαντα ἑαυτὸν σαρκί, ὑπερυψωθέντα δὲ ὑπὸ θεοῦ τὴν θείαν ὕψωσιν.

### English translation (Claude)

having humbled himself in the flesh, but having been highly exalted by God with the divine exaltation.

### Scripture references

- Phil 2:8–9: allusion, high confidence

### Translation notes

- Reported by Gregory of Nyssa, Antirrheticus (“then he says”). Gregory's removed comment: Apollinaris says the flesh was humbled, though it needed no humbling, being lowly by nature, and that the Godhead was highly exalted. Cf. Phil 2:8–9.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 46 (Lietzmann, 214; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/46).

## Fragment 47

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-47
- Source: Lietzmann, 215
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is glorified as man but has eternal glory as God.

### Greek text

δοξάζεται μὲν ὡς ἄνθρωπος ἐξ ἀδοξίας ἀναβαίνων᾽ ἔχει δὲ τὴν δόξαν πρὸ τοῦ κόσμου ὡς θεὸς προὐπάρχων τῶν αἰώνων.

### English translation (Claude)

He is glorified as man, ascending from lack of glory; but he has the glory before the world as God, pre-existing the ages.

### Scripture references

- John 17:5: allusion, high confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus. In the removed text Gregory twice repeats the sentence (pp. 179, 182) and argues that Apollinaris himself thereby distinguishes the glorified humanity from the unchangeable divine nature. Cf. John 17:5.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 47 (Lietzmann, 215; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/47).

## Fragment 49

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-49
- Source: Lietzmann, 216
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Greeks and Jews refuse to hear that the one born of a woman is God.

### Greek text

Ἕλληνες μὲν γάρ καὶ Ἰουδαῖοι προφανῶς ἀπιστοῦσι μὴ καταδεχόμενοι θεὸν ἀκούειν τὸν ἐκ γυναικὸς τεχθέντα.

### English translation (Claude)

For Greeks and Jews openly disbelieve, not accepting to hear that the one born of a woman is God.

### Scripture references

- 1 Cor 1:23: echo, low confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says” (removed). Cf. 1 Cor 1:22–23.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 49 (Lietzmann, 216; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/49).

## Fragment 51

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-51
- Source: Lietzmann, 216
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Greeks and Jews would accept Christ as an inspired man like Elijah, but not as God born of a woman.

### Greek text

ἀλλ᾽ ἐδέξαντο ἄν Ἕλληνες καὶ Ἰουδαῖοι, εἴπερ ἄνθρωπον ἔνθεον εἶναι τὸν τεχθέντα ἐλέγομεν ὥσπερ Ἠλίαν.

### English translation (Claude)

But Greeks and Jews would have accepted it, if we said that the one born was an inspired man, like Elijah.

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says.” Gregory's removed comment: then he turns his abuse on us, who do not accept the myth he has made up.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 51 (Lietzmann, 216; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/51).

## Fragment 52

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-52
- Source: Lietzmann, 216
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Apollinaris's opponents, like Greeks and Jews, are ashamed of the God born and crucified, and he will be ashamed of them.

### Greek text

οἱ δὲ ἐν σχήματι πίστεως ἄπιστοι τῷ ἐκ γυναικὸς τεχθέντι θεῷ καὶ σταυρωθέντι πρὸς Ἰουδαίων ὁμοίως ἐκείνοις ἐπαισχύνονται᾽ διὸ καὶ αὐτὸς ἐπαισχυνθήσεται αὐτούς

### English translation (Claude)

But those who are unbelievers in the guise of faith are ashamed, as they are, of the God born of a woman and crucified by Jews; therefore he too will be ashamed of them.

### Scripture references

- Mark 8:38: allusion, medium confidence
- Luke 9:26: allusion, medium confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus. In the removed text Gregory says that using curses against opponents is a mark of weakness and asks who is really the unbeliever in the guise of faith. Cf. Mark 8:38; Luke 9:26. The reference to Jews is the author's polemic.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 52 (Lietzmann, 216; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/52).

## Fragment 54

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-54
- Source: Lietzmann, 216
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Apollinaris charges his opponents with making the crucified one wholly without anything divine in his nature.

### Greek text

ὁ σταυρωθεὶς οὐδὲν εἶχε θεϊκὸν ἐν τῇ ἑαυτοῦ φύσει οὐδὲ αὐτὸ τὸ κυριώτατον ὅ ἐστι πνεῦμα.

### English translation (Claude)

[that] the one who was crucified had nothing divine in his own nature, not even the most sovereign part, which is spirit.

### Translation notes

- Reported by Gregory of Nyssa, Antirrheticus: “he says that we say that …”. In the removed text Gregory answers that the charge does not touch him and that Apollinaris faults the faith for saying that the man had in himself something greater than his own nature, the Godhead dwelling in him.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 54 (Lietzmann, 216; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/54).

## Fragment 56

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-56
- Source: Lietzmann, 217
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: A rhetorical question on the holiness of the one born.

### Greek text

τίς γάρ ὁ ἅγιος ἐκ γεννητῆς;

### English translation (Claude)

For who is the holy one born of woman?

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says.” ἐκ γεννητῆς (“of one who bears”) is translated by sense. The removed words, “but he adds this to what was said,” lead into the next fragment.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 56 (Lietzmann, 217; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/56).

## Fragment 57

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-57
- Source: Lietzmann, 217
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: A rhetorical question on Christ's untaught wisdom.

### Greek text

τίς ἀδίδακτος σοφός:

### English translation (Claude)

Who is wise without being taught?

### Scripture references

- John 7:15: allusion, medium confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus. Cf. John 7:15.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 57 (Lietzmann, 217; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/57).

## Fragment 58

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-58
- Source: Lietzmann, 217
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: A rhetorical question on Christ's authority to do God's works.

### Greek text

τίς ἐν ἐξουσίᾳ τὰ τοῦ θεοῦ ἐργαζόμενος;

### English translation (Claude)

Who works the works of God with authority?

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says.” In the removed text Gregory objects that even humans do God's works with authority, through divine power, and passes over the “division” that follows (fragment 59).

### Citation (SBL)

Apollinaris of Laodicea, Frag. 58 (Lietzmann, 217; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/58).

## Fragment 59

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-59
- Source: Lietzmann, 217
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ's activity is divided according to the flesh but equal to the Father's according to the spirit; so he gave life to whom he willed.

### Greek text

διαιρῶν μὲν τὴν ἐνέργειαν κατὰ σάρκα, ἐξισῶν δὲ κατὰ πνεῦμα … ὅπερ ἔχει τὴν ἐν δυνάμει πάλιν ἰσότητα καὶ τὴν κατὰ σάρκα τῆς ἐνεργείας διαίρεσιν, καθ᾽ ἥν οὐ πάντας ἐζωοποίησεν, ἀλλά τινας, οὗς ἠθέλησεν.

### English translation (Claude)

dividing the activity according to the flesh, but making it equal according to the spirit. … [Fragment 60] which again contains the equality in power and the division of activity according to the flesh, by which he did not give life to all, but to some, whom he willed.

### Scripture references

- John 5:17: allusion, high confidence
- John 5:21: allusion, high confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus. Fragment 60, whose number the OCR did not separate, is translated here. Gregory's removed words: Apollinaris added the first clause to the gospel saying “My Father is working until now, and I am working” (John 5:17), and then, word for word, the second; Gregory repeats that Christ willed to give life to some, not all (p. 195). Cf. John 5:21.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 59 (Lietzmann, 217; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/59).

## Fragment 61

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-61
- Source: Lietzmann, 218
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Only Christ died and rose by his own authority, as John 10:18 says.

### Greek text

οὐδεὶς κατ᾽ ἐξουσίαν ἀπέθανεν καὶ ἀνέστη … “οὐδεὶς αἴρει τὴν ψυχὴν μου ἀπ’ ἐμοῦ. ἐξουσίαν ἔχω θεῖναι αὐτὴν καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν”.

### English translation (Claude)

No one died and rose again by his own authority. … “No one takes my life from me. I have authority to lay it down, and I have authority to take it up again.”

### Scripture references

- John 10:18: quotation, high confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, whose connecting words (“and having said this he adds the saying of the gospel”) are removed. Quotation: John 10:18.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 61 (Lietzmann, 218; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/61).

## Fragment 63

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-63
- Source: Lietzmann, 218
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: The will expressed in Gethsemane belongs to God come down from heaven, not to a man from the earth.

### Greek text

ἀλλὰ ταράσσονται τὴν τῶν ἀπίστων ταραχὴν καὶ οὐ μνημονεύουσιν, ὅτι τὸ θέλημα τοῦτο ἴδιον εἴρηται οὐκ ἀνθρώπου τοῦ ἐκ γῆς, καθὼς αὐτοὶ νομίζουσιν, ἀλλὰ τοῦ θεοῦ τοῦ καταβάντος ἐξ οὐρανοῦ, τὸ εἰς ἕνωσιν αὐτοῦ προσειλημμένον.

### English translation (Claude)

But they are troubled with the trouble of unbelievers, and they do not remember that this will is said to be proper not to a man from the earth, as they suppose, but to God who came down from heaven: [the will of] what was taken into union with him.

### Scripture references

- Matt 26:39: allusion, high confidence
- Luke 22:42: allusion, medium confidence
- John 3:13: echo, low confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus. In the removed text Gregory repeats the words, complains that Apollinaris calls troubled unbelievers those who simply attend to the gospel saying “If it is possible, let this cup pass from me; yet not my will but yours be done,” and begins his reply. The last phrase is compressed and translated by sense. Cf. Matt 26:39; Luke 22:42; John 3:13.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 63 (Lietzmann, 218; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/63).

## Fragment 67

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-67
- Source: Lietzmann, 220
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is not two persons, one God and another man.

### Greek text

οὐ δύο γὰρ πρόσωπα ὡς ἑτέρου μὲν ὄντος θεοῦ ἑτέρου δὲ ἀνθρώπου.

### English translation (Claude)

For [there are] not two persons, as though God were one and man another.

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus. In the removed frame Gregory reports that Apollinaris accuses “us” of speaking of two persons, God and the man taken up by God, while he himself says that the one made flesh is no other than the bodiless one, the same in the likeness of our life in the flesh; and that to the question “Who suffered, being the Saviour?” he answers “God.”

### Citation (SBL)

Apollinaris of Laodicea, Frag. 67 (Lietzmann, 220; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/67).

## Fragment 69

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-69
- Source: Lietzmann, 220
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Unless Christ is the divine mind enfleshed, he is only wisdom in a man's mind, and God did not come down or empty himself.

### Greek text

οὐ γὰρ ἄν ἐν ὁμοιώματι ἀνθρώπου γεγονὼς εἴη, εἰ μὴ τυγχάνοι καθάπερ ἄνθρωπος νοῦς ἔνσαρκος ὦν. … εἰ μὴ νοῦς ἔνσαρκός ἐστιν ὃ κύριος, σοφία ἂν εἴη φωτίζουσα νοῦν ἀνθρώπου. αὕτη δὲ καὶ ἐν πᾶσιν ἀνθρώποις" εἰ δὲ ταῦτα, οὐκ ἦν ἐπιδημία θεοῦ ἣ Χριστοῦ παρουσία, ἀλλ᾽ ἀνθρώπου γέννησις. … εἰ μὴ νοῦς ἔνσαρκος γέγονεν ὁ λόγος, ἀλλὰ σοφία ἦν ἐν τῷ νῷ, οὐ κατέβη ὃ κύριος οὐδὲ ἐκένωσεν ἑαυτόν.

### English translation (Claude)

For he would not have come to be in the likeness of man, unless he were, like man, an enfleshed mind. … [Fragment 70] If the Lord is not an enfleshed mind, he would be wisdom enlightening a man's mind. But this is in all human beings too. And if so, the coming of Christ was not a sojourn of God but the birth of a man. … [Fragment 71] If the Word did not become an enfleshed mind, but was wisdom in the mind, the Lord did not come down, nor did he empty himself.

### Scripture references

- Phil 2:7: allusion, high confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says.” Fragments 70 and 71, whose numbers the OCR did not separate, are translated here. The removed text is Gregory's: he repeats each sentence several times (pp. 212–218), mocks the syllogism as incoherent, and leads into fragment 72. Cf. Phil 2:7. “Enfleshed mind” (νοῦς ἔνσαρκος) is Apollinaris's own definition of Christ; it is translated as written.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 69 (Lietzmann, 220; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/69).

## Fragment 72

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-72
- Source: Lietzmann, 221
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is man because man is mind in flesh.

### Greek text

διὰ τοῦτο καὶ ἄνθρωπος ἦν᾽ ἄνθρωπος γὰρ νοῦς ἐν σαρκὶ κατὰ τὸν Παῦλον.

### English translation (Claude)

For this reason he was also man; for man is mind in flesh, according to Paul.

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who asks readers not to think he invents such things in mockery, says the words are quoted exactly, and asks according to which Paul an enfleshed mind is called man.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 72 (Lietzmann, 221; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/72).

## Fragment 73

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-73
- Source: Lietzmann, 221
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: The earthly man Christ was also heavenly.

### Greek text

ἐπειδὴ ἄνθρωπος ἦν καὶ ἐπουράνιος οὗτος ὁ χοϊκός.

### English translation (Claude)

since he was man, and this earthly one was heavenly.

### Scripture references

- 1 Cor 15:47–49: allusion, medium confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says”; the sense of the clause, cut short as quoted, is uncertain. Gregory's removed comment sets against it his own formula, “man in what is seen, God in what is understood.” Cf. 1 Cor 15:47–49.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 73 (Lietzmann, 221; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/73).

## Fragment 74

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-74
- Source: Lietzmann, 222
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Sin is undone not in a self-moved human mind but in flesh moved by the divine mind, and our minds share in it by joining themselves to Christ.

### Greek text

εἰ μετὰ τοῦ θεοῦ νοῦ ὄντος καὶ ἀνθρώπινος ἦν ἐν Χριστῷ νοῦς --- οὐκ ἄρα ἐπιτελεῖται ἐν αὐτῷ τὸ τῆς σαρκώσεως ἔργον εἰ δὲ μὴ ἐπιτελεῖται τὸ τῆς σαρκώσεως ἔργον ἐν τῷ αὐτοκινήτῳ καὶ μὴ ἀναγκαστῷ νοῖ, ἐν τῇ ἑτεροκινήτῳ καὶ ὑπὸ τοῦ θείου νοῦ ἐνεργουμένῃ σαρκὶ τελεῖται τὸ ἔργον, ὅ ἐστι λύσις ἁμαρτίας μεταλαμβάνει δὲ τῆς λύσεως ὁ ἐν ἣμῖν αὐτοκίνητος νοῦς, καθ᾽ ὅσον οἰκειοῖ ἑαυτὸν Χριστῷ.

### English translation (Claude)

If, together with God, who is mind, there was also a human mind in Christ, then the work of the incarnation is not accomplished in him. … But if the work of the incarnation is not accomplished in the self-moved and unconstrained mind, the work, which is the undoing of sin, is accomplished in the flesh, which is moved by another and acted on by the divine mind; and the self-moved mind in us shares in the undoing insofar as it makes itself Christ's own.

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says” (removed). The dash in the text marks a gap in the quotation. The denial of a human mind in Christ is Apollinaris's distinctive teaching; it is translated as written.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 74 (Lietzmann, 222; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/74).

## Fragment 75

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-75
- Source: Lietzmann, 222
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ needed no moral training, so he had no human mind.

### Greek text

εἴ τι πλέον ἕτερος ἑτέρου κομίζεται, τοῦτο δι’ ἄσκησιν γίνεται οὐδεμία δὲ ἄσκησις ἐν Χριστῷ οὐκ ἄρα νοῦς ἐστιν ἀνθρώπινος.

### English translation (Claude)

If one person obtains something more than another, this comes about through discipline; but there is no discipline in Christ; therefore there is no human mind [in him].

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says” (removed).

### Citation (SBL)

Apollinaris of Laodicea, Frag. 75 (Lietzmann, 222; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/75).

## Fragment 76

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-76
- Source: Lietzmann, 222
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Humanity is saved not by Christ's taking a human mind but by his assuming flesh governed by an unchangeable divine mind.

### Greek text

οὐκ ἄρα σώζεται τὸ ἀνθρώπινον γένος δι᾽ ἀναλήψεως νοῦ καὶ ὅλου ἀνθρώπου, ἀλλὰ διὰ προσλήψεως σαρκός, ἣ φυσικὸν μὲν τὸ ἡγεμονεύεσθαι᾽ ἐδεῖτο δὲ ἀτρέπτου νοῦ μὴ ὑποπίπτοντος αὐτῇ διὰ ἐπιστημοσύνης ἀσθένειαν, ἀλλὰ συναρμόζοντος αὐτὴν ἀβιάστως ἑαυτῷ.

### English translation (Claude)

Therefore the human race is not saved by the taking up of a mind and of a whole man, but by the assumption of flesh, whose nature it is to be governed; and it needed an unchangeable mind that would not fall under its sway through weakness of understanding, but would fit it to itself without force.

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus. In the removed text Gregory quotes the conclusion again (pp. 221, 225) and says that not even Apollinaris could explain his distinction between “taking up” (ἀνάληψις) and “assumption” (πρόσληψις).

### Citation (SBL)

Apollinaris of Laodicea, Frag. 76 (Lietzmann, 222; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/76).

## Fragment 79

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-79
- Source: Lietzmann, 223
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ's flesh is joined to God without constraint and shares his pure virtue.

### Greek text

συναρμόζεται τῷ θεῷ σὰρξ ἀβιάστως, ἣ μεταλαμβάνουσα τῆς καθαρᾶς ἀρετῆς.

### English translation (Claude)

Flesh is fitted to God without force, sharing in pure virtue.

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus. In the removed text Gregory repeats the words (pp. 230–231) and asks what in a man without a mind could freely receive virtue, unless the writer means that what is forced is unforced.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 79 (Lietzmann, 223; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/79).

## Fragment 87

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-87
- Source: Lietzmann, 226
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: A human being united to God would lose free self-determination, which God does not destroy; so Christ is not a man united to God.

### Greek text

εἰ ἄνθρωπον οἴεταί τις ἑνοῦσθαι θεῷ παρὰ πάντας ἀνθρώπους καὶ ἀγγέλους, ποιήσει μὴ αὐτεξουσίους τοὺς ἀγγέλους καὶ τοὺς ἀνθρώπους, ὡς οὐδὲ ἣ σὰρξ αὐτεξούσιος. φθορὰ δὲ τοῦ αὐτεξουσίου ζώου τὸ μὴ εἶναι αὐτεξούσιον οὐ φθείρεται δὲ ἣ φύσις ὑπὸ τοῦ ποιήσαντος αὐτήν" οὐκ ἄρα ἑνοῦται ὁ ἄνθρωπος θεῷ.

### English translation (Claude)

If anyone thinks that a man is united to God beyond all men and angels, he will make the angels and men not self-determining, as the flesh too is not self-determining. But for a self-determining living being, not to be self-determining is its destruction; and a nature is not destroyed by the one who made it. Therefore the man is not united to God.

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus. In the removed text Gregory calls the argument a fetter of syllogisms, repeats it piece by piece (pp. 244–246), and objects that on this reasoning the union of God with flesh in Christ would have enslaved angels and men.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 87 (Lietzmann, 226; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/87).

## Fragment 88

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-88
- Source: Lietzmann, 226
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: If Christ had a human spirit like ours, he would not be the heavenly man but only a vessel of God.

### Greek text

εἰ οὖν ἐκ τριῶν ὁ ἄνθρωπος, ἄνθρωπος δὲ καὶ ὁ κύριος, ἐκ τριῶν πάντως ἐστὶ καὶ ὁ κύριος, πνεύματος καὶ ψυχῆς καὶ σώματος. ἀλλὰ καὶ ἐπουράνιος ἄνθρωπος καὶ πνεῦμα ζωοποιοῦν. … εἰ ἐκ πάντων τῶν ἴσων ἡμῖν ἐστὶ τοῖς χοϊκοῖς ὃ ἐπουράνιος ἄνθρωπος, ὥστε καὶ τὸ πνεῦμα ἴσον ἔχειν τοῖς χοϊκοῖς, οὐκ ἐπουράνιος ἀλλ᾽ ἐπουρανίου θεοῦ δοχεῖον.

### English translation (Claude)

[Fragment 89] If, then, man is from three, and the Lord is also man, the Lord too is certainly from three: spirit, soul, and body. But he is also the heavenly man and a life-giving spirit. … [Fragment 90] If the heavenly man is made of all the same things as we earthly ones, so as to have also a spirit equal to that of the earthly, he is not heavenly but a receptacle of the heavenly God.

### Scripture references

- 1 Cor 15:45: allusion, high confidence
- 1 Cor 15:47: allusion, high confidence
- 1 Thess 5:23: allusion, medium confidence

### Translation notes

- Fragment 88 survives only in Gregory of Nyssa's own words (Antirrheticus, “I will state my opponent's thought in my own words”): Apollinaris held that man is made of spirit, soul, and body, citing 1 Thess 5:23, the song of the three young men (“bless, spirits and souls of the righteous,” Dan 3:86 LXX), “we serve the Lord in spirit” (Phil 3:3), John 4:24, and the flesh that “wars against the spirit” (Gal 5:17); this paraphrase and Gregory's rebuttal are removed. Fragments 89 and 90, whose numbers the OCR did not separate, are translated here. Cf. 1 Cor 15:45–47.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 88 (Lietzmann, 226; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/88).

## Fragment 91

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-91
- Source: Lietzmann, 228
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: If Christ had a human spirit besides the divine, he would be a “man-God,” not man.

### Greek text

εἰ δὲ ἡμεῖς μέν ἐκ τριῶν, αὐτὸς δὲ ἐκ τεσσάρων " οὐκ ἄνθρωπος ἀλλὰ ἀνθρωπόθεος.

### English translation (Claude)

But if we are from three and he is from four, he is not man but man-God.

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says” and calls “man-God” (ἀνθρωπόθεος) a bold expression.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 91 (Lietzmann, 228; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/91).

## Fragment 92

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-92
- Source: Lietzmann, 228
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ cannot be two perfect beings; to save, God had to mingle with us as a sinless man who died and rose.

### Greek text

εἰ ἐκ δύο τελείων, οὔτε ἐν ᾧ θεός ἐστιν, ἐν τούτῳ ἄνθρωπός ἐστιν, οὔτε ἐν ᾧ ἄνθρωπος, ἐν τούτῳ θεός. … οὐ δύναται σώζειν τὸν κόσμον ὁ ἄνθρωπος μένων καὶ τῇ κοινῇ τῶν ἀνθρώπων φθορᾷ ὑποκείμενος" ἀλλ’ οὐδὲ ὑπὸ θεοῦ μὴ ἐπιμιχθέντος ἡμῖν σωζόμεθα. μίγνυται δὲ σὰρξ γενόμενος τουτέστιν ἄνθρωπος, καθὼς τὸ εὐαγγέλιον λέγει, ὅτε σὰρξ ἐγένετο, τότε αὐτὸν ἐν ἡμῖν ἐσκηνωκέναι. ἀλλ᾽ οὐδὲ λύει τὴν τῶν ἀνθρώπων ἁμαρτίαν μὴ γενόμενος ἄνθρωπος ἀναμάρτητος οὐδὲ τὴν κατὰ πάντων ἀνθρώπων τοῦ θανάτου βασιλείαν καταλύει, εἰ μὴ ὡς ἄνθρωπος ἀπέθανε καὶ ἀνέστη.

### English translation (Claude)

If [he is] from two perfect [beings], then neither is he man in that in which he is God, nor God in that in which he is man. … [Fragment 93] A man who remains [a man] and is subject to the common corruption of human beings cannot save the world; but neither are we saved by God unless he is mingled with us. And he is mingled by becoming flesh, that is, man, as the gospel says: when he became flesh, then he dwelt among us. But neither does he undo the sin of human beings unless he became a sinless man, nor does he abolish the reign of death over all human beings unless he died and rose as man.

### Scripture references

- John 1:14: allusion, high confidence
- Rom 5:17: echo, low confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says.” Fragment 93, whose number the OCR did not separate, is translated here. The removed text is Gregory's: he turns the first argument against Apollinaris's own compound of an incomplete and a perfect being, and repeats fragment 93 clause by clause (pp. 261–262). Cf. John 1:14; Rom 5:17.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 92 (Lietzmann, 228; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/92).

## Fragment 95

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-95
- Source: Lietzmann, 229
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Since a man's death cannot abolish death, God himself died, though death could not hold him.

### Greek text

ἀνθρώπου θάνατος οὐ καταργεῖ τὸν θάνατον οὐδὲ ἀνίσταται ὁ μὴ ἀποθανών. ἐξ ὧν ἁπάντων δῆλον, ὅτι αὐτὸς ὁ θεὸς ἀπέθανε, καθό οὐκ ἦν δυνατὸν κρατεῖσθαι τὸν Χριστὸν ὑπὸ τοῦ θανάτου.

### English translation (Claude)

A man's death does not abolish death, nor does one who has not died rise. From all this it is clear that God himself died, inasmuch as it was not possible for Christ to be held by death.

### Scripture references

- Acts 2:24: allusion, high confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who twice inserts “he says” (removed). Cf. Acts 2:24. That “God himself died” is Apollinaris's wording; it is translated as written.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 95 (Lietzmann, 229; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/95).

## Fragment 97

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-97
- Source: Lietzmann, 229
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: God became man without change by becoming the mind in a human being.

### Greek text

πῶς θεὸς ἄνθρωπος γίνεται μὴ μεταβληθεὶς ἀπὸ τοῦ εἶναι θεὸς, εἰ μὴ νοῦς ἐν ἀνθρώπῳ κατέστη;

### English translation (Claude)

How does God become man without being changed from being God, unless he took his place as mind in a man?

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says” (removed).

### Citation (SBL)

Apollinaris of Laodicea, Frag. 97 (Lietzmann, 229; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/97).

## Fragment 98

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-98
- Source: Lietzmann, 230
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Against the view that Christ became God only after the resurrection, the Son of Man will come again, and he was one with the Father before it.

### Greek text

εἰ μετὰ τὴν ἀνάστασιν θεὸς γέγονε καὶ οὐκέτι ἐστὶν ἄνθρωπος, πῶς ὃ υἱὸς τοῦ ἀνθρώπου ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ καὶ πῶς “ὀψόμεθα τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν”: πῶς δὲ καὶ πρὶν ἑνωθῆναι καὶ ἀποθεωθῆναι λέγει “ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν”.

### English translation (Claude)

If after the resurrection he became God and is no longer man, how will the Son of Man send his angels, and how shall we “see the Son of Man coming on the clouds”? And how, even before being united and deified, does he say, “I and the Father are one”?

### Scripture references

- Matt 24:31: allusion, medium confidence
- Matt 24:30: quotation, high confidence
- John 10:30: quotation, high confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus. In the removed text Gregory says that Apollinaris argues from this that the body's nature was not changed into something more divine, but still has hair, nails, shape, and outline, and replies to each text. Cf. Matt 24:30–31; John 10:30.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 98 (Lietzmann, 230; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/98).

## Fragment 100

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-100
- Source: Lietzmann, 230
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is united to God before the resurrection; and the Saviour suffered hunger, thirst, weariness, agony, and grief.

### Greek text

εἰ πρὸς τὸν πατέρα ἥνωται Χριστὸς πρὸ ἀναστάσεως, πῶς πρὸς τὸν ἐν αὐτῷ θεὸν οὐχ ἥνωται; … ὁ σωτήρ πέπονθε πεῖναν καὶ δίψαν καὶ κάματον καὶ ἀγωνίαν καὶ λύπην.

### English translation (Claude)

If Christ is united to the Father before the resurrection, how is he not united to the God in him? … [Fragment 101] The Saviour suffered hunger and thirst and weariness and agony and grief.

### Scripture references

- Matt 4:2: echo, low confidence
- John 19:28: echo, low confidence
- Luke 22:44: echo, low confidence

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says.” Fragment 101, whose number the OCR did not separate, is translated here. Gregory's removed comment: the first sentence itself shows a man in Christ distinct from and united to the God in him; and to “who is the Saviour?” Apollinaris answers “God” (cf. fragment 67).

### Citation (SBL)

Apollinaris of Laodicea, Frag. 100 (Lietzmann, 230; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/100).

## Fragment 102

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-102
- Source: Lietzmann, 231
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: God, who cannot suffer, suffers in Christ by consequence of the nature he took, not by compulsion.

### Greek text

πάσχει τὸ ἀπαράδεκτον πάθους οὐκ ἀνάγκῃ φύσεως ἀβουλήτου, καθάπερ ἄνθρωπος, ἀλλ᾽ ἀκολουθίᾳ φύσεως.

### English translation (Claude)

What cannot admit suffering suffers, not by an unwilled necessity of nature, as a man does, but by the consequence of nature.

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who asks in the removed text what difference there is between a necessity of nature and a consequence of nature.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 102 (Lietzmann, 231; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/102).

## Fragment 103

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-103
- Source: Lietzmann, 231
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ's passions had to be stirred as in other humans.

### Greek text

ἔδει καθ᾽ ὁμοιότητα τῶν ἀνθρώπων τὰ πάθη κινηθῆναι

### English translation (Claude)

It was necessary for the passions to be stirred in the likeness of human beings.

### Translation notes

- Quoted by Gregory of Nyssa, Antirrheticus, who inserts “he says” and asks, in the removed words, whether “it was necessary” does not openly proclaim necessity.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 103 (Lietzmann, 231; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/103).

## Fragment 106

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-106
- Source: Lietzmann, 232
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Apollinaris accuses opponents of reviving a condemned teaching that makes the heavenly second man an earthly man.

### Greek text

ἀλλὰ γὰρ τὰ σαφῶς ἐληλεγμένα καὶ παγκοσμίως ἐκκεκηρυγμένα νῦν πάλιν ἀνανεοῦσθαί τινες ἐπικεχειρήκασι᾽" καὶ τὸν ἐξ οὐρανοῦ δεύτερον ἄνθρωπον παραδεδομένον ὑπὸ τῶν ἀποστόλων ἐκ γῆς ἄνθρωπον εἶναι οἷον τὸν πρότερον βλασφημοῦσι, τὸ ἀνθρώπινον τοῦ λόγου εἰς ἐνέργειαν τὴν ἐν ἀνθρώπῳ μεταβάλλοντες.

### English translation (Claude)

But things clearly refuted and publicly banished throughout the world, some have now attempted to renew again; and they blaspheme that the second man from heaven, handed down by the apostles, is a man from earth like the first, changing the human element of the Word into the activity that is in a man.

### Scripture references

- 1 Cor 15:47: allusion, high confidence

### Translation notes

- From Apollinaris's On the Divine Incarnation, chapter 12, quoted in the Doctrina Patrum on the Incarnation of the Word under the heading that Apollinaris, speaking of one nature of Christ, also speaks of one activity. Cf. 1 Cor 15:47.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 106 (Lietzmann, 232; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/106).

## Fragment 107

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-107
- Source: Lietzmann, 232
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ's flesh, moved by the heavenly ruling element, forms with it one living being and one nature, not two complete beings.

### Greek text

ἣ σὰρξ ἑτεροκίνητος οὖσα πάντως ὑπὸ τοῦ κινοῦντος καὶ ἄγοντος (ὁποῖόν ποτε ἂν εἴη τοῦτο) καὶ οὐκ ἐντελὲς οὖσα ζῶον ἀφ᾽ ἑαυτῆς, ἀλλ᾽ εἰς τὸ γενέσθαι ζῶον ἐντελὲς συντεθειμένη, πρὸς ἑνότητα τῷ ἡγεμονικῷ συνῆλθεν καὶ συνετέθη πρὸς τὸ οὐράνιον ἡγεμονικὸν, ἐξοικειωθεῖσα αὐτῷ κατὰ τὸ παθητικὸν ἑαυτῆς καὶ λαβοῦσα τὸ θεῖον οἰκειωθὲν αὐτῇ κατὰ τὸ ἐνεργητικόν. οὕτω γὰρ ἕν ζῶον ἐκ κινουμένου καὶ κινητικοῦ συνίστατο καὶ οὐ δύο ἢ ἐκ δύο τελείων καὶ αὐτοκινήτων διόπερ ἄνθρωπος μὲν ἕτερόν τι ζῶον πρὸς θεὸν καὶ οὐ θεός, ἀλλὰ δοῦλος θεοῦ. κἂν οὐρανίων ἧ τις δύναμις, ὡσαύτως ἔχει" σὰρξ δὲ θεοῦ σὰρξ γενομένη ζῶόν ἐστι μετὰ ταῦτα συντεθεῖσα εἰς μίαν φύσιν.

### English translation (Claude)

The flesh, being moved by another, is moved entirely by what moves and leads it (whatever that may be); and not being a complete living being by itself, but put together so as to become a complete living being, it came into unity with the ruling element and was compounded with the heavenly ruling element, being made its own with respect to its own passive side, and receiving the divine, made its own, with respect to the active side. For thus one living being was constituted from what is moved and what moves, and not two, nor one from two complete and self-moving beings. Therefore a man is a living being other than God and is not God, but a servant of God; and if one is some heavenly power, it is the same. But flesh, having become God's flesh, is a living being, compounded thereafter into one nature.

### Translation notes

- From the same work (On the Divine Incarnation), chapter 13, quoted by Justinian, Against the Monophysites. μετὰ ταῦτα (“thereafter”) may be a misreading (perhaps μετ᾽ αὐτοῦ, “with him”). The single nature and single “ruling element” (ἡγεμονικόν) are Apollinaris's own teaching; they are translated as written.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 107 (Lietzmann, 232; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/107).

## Fragment 108

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-108
- Source: Lietzmann, 232
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is one, with one divine will and one activity in his miracles and sufferings.

### Greek text

εἷς γὰρ ὁ Χριστὸς θεϊκῷ θελήματι μόνῳ κινούμενος, καθὸ καὶ μίαν οἴδαμεν αὐτοῦ τὴν ἐνέργειαν ἐν διαφόροις θαύμασι καὶ παθήμασι τῆς μιᾶς αὐτοῦ φύσεως προϊοῦσαν. θεὸς γὰρ ἔνσαρκος ἔστι καὶ πιστεύεται.

### English translation (Claude)

For Christ is one, moved by the divine will alone, just as we also know his activity as one, proceeding in the different miracles and sufferings of his one nature. For he is, and is believed to be, God enfleshed.

### Translation notes

- From Apollinaris's On the Enfleshed Appearance of God, quoted by Maximus the Confessor (Opuscula); the removed words, “and shortly after,” are Maximus's's lead-in to the next fragment.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 108 (Lietzmann, 232; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/108).

## Fragment 109

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-109
- Source: Lietzmann, 233
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ's prayer in Gethsemane shows one divine will, not two conflicting wills.

### Greek text

καὶ τὸ “πάτερ, εἰ δυνατὸν ἀπελθέτω τὸ ποτήριον τοῦτο ἀπ᾽ ἐμοῦ, πλὴν μὴ τὸ ἐμὸν, ἀλλὰ τὸ σὸν θέλημα γενέσθω” οὐκ ἄλλου καὶ ἄλλου θελήματος ἔμφασιν ἔχει μὴ συμβαινόντῶν ἀλλήλοις, ἀλλ᾽ ἑνὸς καὶ τοῦ αὐτοῦ, θεϊκῶς μὲν ἐνεργουμένου, οἰκονομικῶς δὲ παραιτουμένου τὸν θάνατον, ἐπεὶ θεὸς ἦν σαρκοφόρος ὁ τοῦτο λέγων μηδεμίαν ἐν τῷ θέλειν ἔχων διαφοράν.

### English translation (Claude)

And “Father, if it is possible, let this cup pass from me; yet not my will but yours be done” does not show one will and another that do not agree with each other, but one and the same will, acting divinely, but by dispensation declining death, since the one who said this was God bearing flesh, who had no difference in his willing.

### Scripture references

- Matt 26:39: quotation, high confidence
- Luke 22:42: quotation, medium confidence

### Translation notes

- From the same work, quoted by Maximus the Confessor (Opuscula). Quotation: Matt 26:39; Luke 22:42.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 109 (Lietzmann, 233; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/109).

## Fragment 110

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-110
- Source: Lietzmann, 236
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ receives one worship, so God and man in him are one substance by composition.

### Greek text

ἄλλης καὶ ἄλλης οὐσίας μίαν εἶναι καὶ τὴν αὐτὴν προσκύνησιν ἀθέμιτον, τουτέστι ποιητοῦ καὶ ποιήματος, θεοῦ καὶ ἀνθρώπου. μία δὲ ἣ προσκύνησις τοῦ Χριστοῦ. καὶ κατὰ τοῦτο ἐν τῷ ἑνὶ ὀνόματι νοεῖται θεὸς καὶ ἄνθρωπος. οὐκ ἄρα ἄλλη καὶ ἄλλη οὐσία θεὸς καὶ ἄνθρωπος, ἀλλὰ μία κατὰ σύνθεσιν θεοῦ πρὸς σῶμα ἀνθρώπινον.

### English translation (Claude)

It is unlawful that there should be one and the same worship of different substances, that is, of maker and thing made, of God and man. But the worship of Christ is one; and accordingly God and man are understood in the one name. Therefore God and man are not different substances, but one, by the composition of God with a human body.

### Translation notes

- One of Apollinaris's syllogisms, quoted by Leontius. The single substance is Apollinaris's own teaching; it is translated as written.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 110 (Lietzmann, 236; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/110).

## Fragment 113

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-113
- Source: Lietzmann, 234
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: As intermediates mix their extremes partially, Christ, the mediator, is a mixture of God and man, not wholly either.

### Greek text

μεσότητες γίνονται ἰδιοτήτων διαφόρων εἰς ἕν. συνελθουσῶν ὡς ἐν ἡμιόνῳ ἰδιότης ὄνου καὶ ἵππου καὶ ἐν γλαυκῷ χρώματι ἰδιότης λευκοῦ καὶ μέλανος καὶ ἐν ἀέρι χειμῶνος καὶ θέρους ἰδιότης ἔαρ ἐργαζομένη᾽ οὐδεμία δὲ μεσότης ἑκατέρας ἔχει τὰς ἀκρότητας ἐξ ὁλοκλήρου ἀλλὰ μερικῶς ἐπιμεμιγμένας᾽" μεσότης δὲ θεοῦ καὶ ἀνθρώπων ἐν Χριστῷ" οὐκ ἄρα οὔτε ἄνθρωπος ὅλος οὔτε θεὸς, ἀλλὰ θεοῦ καὶ ἀνθρώπου μίξις.

### English translation (Claude)

Intermediates arise when different properties come together into one: as in a mule the property of donkey and of horse, in grey colour the property of white and of black, and in the air spring, which brings about the property of winter and of summer. But no intermediate has either of its extremes entire, but partially mixed. And Christ is an intermediate between God and men. Therefore he is neither wholly man nor God, but a mixture of God and man.

### Scripture references

- 1 Tim 2:5: allusion, medium confidence

### Translation notes

- Syllogism quoted by Leontius. “Intermediate” (μεσότης) plays on 1 Tim 2:5 (“one mediator between God and men”). Translated as written.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 113 (Lietzmann, 234; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/113).

## Fragment 115

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-115
- Source: Lietzmann, 235
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ's body, being in equality with God, cannot be bounded as a mere human body.

### Greek text

οὔτε οὖν τὸ θεϊκὸν ἀνθρώπινον ποιεῖ τῇ διαιρέσει τῇ κατὰ τὸ σῶμα τὸ ἐν ἰσότητι τῇ πρὸς τὸν θεὸν ποιητικῇ καὶ ἀνανεωτικῇ + ἀδύνατον εἶναι ἑτέραν φύσιν τὸ ἀνθρώπινον τοῦ Χριστοῦ κατὰ τὸ σῶμα ἐν τῇ πρὸς θεὸν ἰσότητι περιορίζεσθαι ἀνθρώπου περιορισμῷ ὡς ἀνθρώπου σῶμα καὶ οὐ θεοῦ.

### English translation (Claude)

Neither, then, does it make the divine human by the division according to the body, which is in equality with God, creative and renewing … it is impossible that the human element of Christ according to the body, being another nature, should in its equality with God be bounded by a man's bounding, as a man's body and not God's.

### Translation notes

- Quoted by Leontius from Apollinaris's syllogistic discourse on the evangelist John. The text is corrupt at the dagger (marked “…”); the passage is obscure and translated closely. The removed words are Leontius's lead-in to the next fragment: “and again in another syllogistic discourse, which begins ‘What has a different life has a different activity,’ he says this.”

### Citation (SBL)

Apollinaris of Laodicea, Frag. 115 (Lietzmann, 235; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/115).

## Fragment 116

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-116
- Source: Lietzmann, 235
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ's life-giving flesh, eaten like food, is divine and not of one substance with ours.

### Greek text

ζωοποιεῖ δὲ ἡμᾶς ἣ σὰρξ αὐτοῦ διὰ τὴν συνουσιωμένην αὐτῇ θεότητα τὸ δὲ ζωοποιὸν θεϊκόν" θεϊκὴ ἄρα σάρξ, ὅτι θεῷ συνήφθη᾽ καὶ αὕτη μὲν σώζει, ἡμεῖς δὲ σωζόμεθα μετέχοντες αὐτῆς ὡσπερεὶ τροφῆς᾽ τὸ δὲ θρεπτικὸν ἐνεργὸν ὃν ἐν τῷ τρεφομένῳ ὁμοούσιον αὐτῷ καὶ οὐ τρεφόμενον ὁμοίως. καὶ εἰ τὸ ζωοποιὸν οὐ ζωοποιούμενόν ἐστιν ὁμοίως τῷ ζωοποιουμένῳ, οὐχ ὁμοούσιον αὐτῷ᾽ ἢ γὰρ ἂν ἦν σῶμα θανάτου ὡς τὸ ἡμέτερον ζωοποιεῖσθαι δεόμενον: οὐ σῶμα δὲ θανάτου ἀλλὰ ζωῆς τὸ σῶμα τοῦ Χριστοῦ" οὐκ ἄρα ὁμοούσιον ἀνθρωπίνῳ τὸ θεῖον.

### English translation (Claude)

His flesh gives us life because of the Godhead joined with it in substance; and what gives life is divine; therefore the flesh is divine, because it was joined to God. And this flesh saves, while we are saved by partaking of it as of food. Now what nourishes, being active in what is nourished, is of one substance with it, and yet is not nourished in the same way. And if what gives life is not given life in the same way as what is given life, it is not of one substance with it; for otherwise it would be a body of death like ours, needing to be given life. But the body of Christ is not a body of death but of life. Therefore the divine is not of one substance with the human.

### Scripture references

- John 6:51–57: allusion, medium confidence
- Rom 7:24: echo, low confidence

### Translation notes

- Syllogism quoted by Leontius. Cf. John 6:51–57; Rom 7:24. The conclusion is Apollinaris's own; it is translated as written.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 116 (Lietzmann, 235; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/116).

## Fragment 117

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-117
- Source: Lietzmann, 235
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Word and flesh, as mover and instrument, have one activity and so one substance.

### Greek text

θεὸς ἀναλαβὼν ὄργανον καὶ θεός ἐστι καθὸ ἐνεργεῖ καὶ ἄνθρωπος κατὰ τὸ ὄργανον. μένων δὲ θεὸς οὐ μεταβέβληται᾽ ὄργανον καὶ τὸ κινοῦν μίαν πέφυκεν ἀποτελεῖν τὴν ἐνέργειαν" εἰ δὲ μία ἣ ἐνέργεια, μία καὶ ἣ οὐσία᾽ μία ἄρα οὐσία γέγονε τοῦ λόγου καὶ τοῦ ὀργάνου.

### English translation (Claude)

God, having taken up an instrument, is both God, inasmuch as he acts, and man, according to the instrument. Remaining God, he has not been changed. The instrument and what moves it naturally produce one activity; and if the activity is one, the substance is also one. Therefore one substance has come to be of the Word and the instrument.

### Translation notes

- Syllogism quoted by Leontius; translated as written.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 117 (Lietzmann, 235; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/117).

## Fragment 120

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-120
- Source: Lietzmann, 236
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: A created human substance cannot share the Creator's worship.

### Greek text

πῶς γὰρ τὸ πράγμα οὐ δυσσεβὲς, ἄλλην οὐσίαν κτιστὴν καὶ δουλικὴν μίαν ἔχειν καὶ τὴν αὐτὴν προσκύνησιν τῷ κτίστῃ καὶ δεσπότῃ;

### English translation (Claude)

For how is the thing not impious, that another substance, created and servile, should have one and the same worship with the Creator and Master?

### Translation notes

- Quoted by Leontius. κτιστῇ (“created”) in the OCR is read as κτίστῃ (“Creator”), as the sense requires.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 120 (Lietzmann, 236; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/120).

## Fragment 121

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-121
- Source: Lietzmann, 237
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ took on flesh and so was not changed into flesh.

### Greek text

εἰ ὃ προσλαμβάνει τις οὐ τρέπεται εἰς τοῦτο, προσέλαβε δὲ σάρκα ὁ Χριστός, ἄρα οὐκ ἐτράπη εἰς σάρκα᾽

### English translation (Claude)

If what one takes on one is not changed into, and Christ took on flesh, then he was not changed into flesh.

### Translation notes

- Quoted by Leontius.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 121 (Lietzmann, 237; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/121).

## Fragment 122

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-122
- Source: Lietzmann, 237
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: The Saviour, better than those he saves, was not changed into flesh.

### Greek text

καὶ γὰρ ἑαυτὸν ἡμῖν εἰς συγγένειαν ἐχαρίσατο διὰ τοῦ σώματος, ἵνα σώσῃ. μακρῷ δὲ κάλλιον τοῦ σωζομένου τὸ σῶζον. μακρῷ ἄρα κάλλιον ἡμῶν καὶ ἐν τῇ σωματώσει. οὐκ ἂν δὲ ἦν κάλλιον εἰς σάρκα τραπείς.

### English translation (Claude)

For he also gave himself to us in kinship through the body, in order to save. But what saves is far better than what is saved. Therefore he is far better than we are, even in his embodiment. But he would not be better if he had been changed into flesh.

### Translation notes

- Quoted by Leontius; the removed words, “and a little later he says this,” are Leontius's lead-in to the next fragment.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 122 (Lietzmann, 237; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/122).

## Fragment 123

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-123
- Source: Lietzmann, 237
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: “The Word became flesh” means a oneness by composition, not a change of the Word.

### Greek text

τὸ ἁπλοῦν ἕν ἐστι, τὸ δὲ σύνθετον οὐ δύναται ἕν εἶναι. τροπὴν οὖν λέγει τοῦ ἑνὸς λόγου ὁ φάσκων αὐτὸν σάρκα γεγενῆσθαι. εἰ δὲ καὶ τὸ σύνθετον ἕν ἐστιν ὥσπερ ἄνθρωπος, τὸ κατὰ σύνθεσιν ἕν λέγει ὁ διὰ τὴν πρὸς σάρκα ἕνωσιν λέγων “ὁ λόγος σάρξ ἐγένετο”.

### English translation (Claude)

The simple is one, but the composite cannot be one. So whoever says that he became flesh speaks of a change of the one Word. But if the composite is also one, as a man is, then whoever says, because of the union with flesh, “The Word became flesh,” speaks of what is one by composition.

### Scripture references

- John 1:14: quotation, high confidence

### Translation notes

- Quoted by Leontius. Quotation: John 1:14.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 123 (Lietzmann, 237; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/123).

## Fragment 124

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-124
- Source: Lietzmann, 237
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: In the incarnation the Son emptied himself by putting on flesh, not by change.

### Greek text

σάρκωσις κένωσις" ἣ δὲ κένωσις οὐκ ἄνθρωπον, ἀλλὰ υἱὸν ἀνθρώπου τὸν κενώσαντα ἑαυτὸν ἀπέφηνε κατὰ τὴν περιβολήν, οὐ κατὰ μεταβολήν.

### English translation (Claude)

Becoming flesh is emptying; and the emptying showed the one who emptied himself to be not a man but Son of Man, by clothing, not by change.

### Scripture references

- Phil 2:7: allusion, high confidence

### Translation notes

- Quoted by Theodoret, Eranistes, who adds (removed): “See, the teacher of your doctrines has also used the word ‘clothing.’” Cf. Phil 2:7.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 124 (Lietzmann, 237; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/124).

## Fragment 125

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-125
- Source: Lietzmann, 238
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Divine attributes come from the Godhead and human ones from the body, which remains after the suffering.

### Greek text

ἑνοῦται ἄρα τὰ τοῦ θεοῦ καὶ σώματος, δημιουργὸς προσκυνητὸς σοφία καὶ δύναμις ὑπάρχων αἰώνιος" ἀπὸ θεότητος ταῦτα. υἱὸς Μαρίας ἐπ᾽ ἐσχάτου χρόνου τεχθεὶς προσκυνῶν θεὸν σοφίᾳ προκόπτων δυνάμει κραταιούμενος᾽ ταῦτα ἀπὸ σώματος. τὸ μὲν ὑπὲρ ἁμαρτίας πάθος καὶ ἣ κατάρα προῆλθεν οὐδὲ παρελεύσεται οὐδὲ εἰς ἀσώματον μεταβληθήσεται.;

### English translation (Claude)

So the things of God and of the body are united. Being Creator, worshiped, Wisdom and eternal Power: these are from the Godhead. Son of Mary, born at the last time, worshiping God, advancing in wisdom, strengthened in power: these are from the body. The suffering for sin and the curse went before; [the body] will neither pass away nor be changed into something bodiless.

### Scripture references

- 1 Cor 1:24: allusion, medium confidence
- Luke 2:52: allusion, high confidence
- Gal 3:13: allusion, medium confidence

### Translation notes

- The last sentence seems incomplete as transmitted; “the body” is supplied by sense. Cf. 1 Cor 1:24; Luke 2:40, 52; Gal 3:13.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 125 (Lietzmann, 238; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/125).

## Fragment 126

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-126
- Source: Lietzmann, 238
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is of one substance with us by the flesh but not as God; the Godhead, blended without change, could hold back or allow his hunger.

### Greek text

οἱ ἄνθρωποι τοῖς ἀλόγοις ζώοις ὁμοούσιοι κατὰ τὸ σῶμα τὸ ἄλογον, ἑτεροούσιοι δὲ καθὸ λογικοί. οὕτω καὶ ὁ θεὸς ἀνθρώποις ὁμοούσιος ὧν κατὰ τὴν σάρκα, ἑτεροούσιός ἐστι καθὸ λόγος καὶ θεός. … τῶν συγκιρναμένων αἱ ποιότητες κεράννυνται καὶ οὐκ ἀπόλλυνται, ὥστε τινὰ καὶ διίσταται ἀπὸ τῶν συγκερασθέντων καθάπερ οἶνος ἀπὸ ὕδατος. οὐδὲ πρὸς σῶμα σύγκρασις οὐδὲ οἵα σωμάτων πρὸς σώματα, ἀλλ᾽ ἔχουσα καὶ τὸ ἀμιγές, ὥστε καὶ πρὸς τὸ δέον ἑκάστοτε τὴν τῆς θεότητος ἐνέργειαν ἢ ἰδιάζειν ἢ ἐπιμίγνυσθαι᾽ καθὰ γέγονεν ἐπὶ τῆς νηστείας τοῦ κυρίου ἐπιμιγνυμένης μὲν τῆς θεότητος κατὰ τὸ ἀπροσδεὲς ἣ πεῖνα ἐκωλύετο, οὐκ ἀντιθείσης δὲ τῇ ἐνδείᾳ τὸ ἀπροσδεὲς ἣ πεῖνα ἐγένετο πρὸς τὴν τοῦ διαβόλου κατάλυσιν. εἰ δὲ τῶν σωμάτων ἣ μίξις οὐκ ἠλλάγη, πόσῳ μᾶλλον ἣ τῆς θεότητος;

### English translation (Claude)

Human beings are of one substance with the irrational animals according to the irrational body, but of a different substance inasmuch as they are rational. So also God, being of one substance with human beings according to the flesh, is of a different substance inasmuch as he is Word and God. … [Fragment 127] The qualities of things that are blended are blended and not destroyed, so that some are even separated out from what was blended, as wine from water. Nor is this a blending with a body, nor such as of bodies with bodies, but one that also keeps what is unmixed, so that, as is needed at each time, the activity of the Godhead either acts on its own or mixes in. So it happened at the Lord's fast: when the Godhead mixed in with its freedom from need, hunger was prevented; when it did not set its freedom from need against the want, hunger came about, for the overthrow of the devil. And if the mixture of bodies was not changed, how much more that of the Godhead?

### Scripture references

- Matt 4:2: allusion, high confidence

### Translation notes

- Fragment 127, whose number the OCR did not separate, is translated here. The removed words are the quoting author's: “and elsewhere he says this,” and at the end, “and in another place he says this” (leading into fragment 128). Cf. Matt 4:2.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 126 (Lietzmann, 238; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/126).

## Fragment 128

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-128
- Source: Lietzmann, 238
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: As iron in fire stays iron, Christ's body united to God is not changed, though it conveys divine power to those who touch it.

### Greek text

εἰ ἣ πρὸς σίδηρον ἀνάκρασις, πῦρ ἀποδεικνῦσα αὐτὸν τὸν σίδηρον ὡς καὶ τὰ πυρὸς ἐργάζεσθαι, οὐ μετέβαλε τὴν φύσιν αὐτοῦ, οὐδὲ ἣ τοῦ θεοῦ πρὸς τὸ σῶμα ἕνωσις μεταβολὴ σώματός ἐστιν, καίτοι τοῦ σώματος τὰς θείας ἐνεργείας παρεχομένου τοῖς ἐφάψασθαι δυναμένοις.

### English translation (Claude)

If the blending with iron, which shows the iron to be fire so that it does the works of fire, did not change its nature, neither is God's union with the body a change of the body, even though the body supplies the divine activities to those who are able to touch it.

### Scripture references

- Matt 9:20–22: allusion, medium confidence

### Translation notes

- Cf. Matt 9:20–22 (the editor's reference).

### Citation (SBL)

Apollinaris of Laodicea, Frag. 128 (Lietzmann, 238; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/128).

## Fragment 129

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-129
- Source: Lietzmann, 234
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: As soul and body remain in a human being, Godhead and body remain unconfused in Christ.

### Greek text

εἰ ἄνθρωπος καὶ ψυχὴν ἔχει καὶ σῶμα, καὶ μένει ταῦτα ἐν ἑνότητι ὄντα᾽ πολλῷ μᾶλλον ὁ Χριστὸς θεότητα ἔχων μετὰ σώματος ἔχει ἑκάτερα διαμένοντα καὶ μὴ συγχεόμενα.

### English translation (Claude)

If a man has both soul and body, and these remain while being in unity, much more does Christ, having Godhead with a body, have both remaining and not confused.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 129 (Lietzmann, 234; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/129).

## Fragment 130

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-130
- Source: Lietzmann, 234
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: The human shares in divine activity but remains God's servant and creature.

### Greek text

μετέχει μὲν γὰρ ἣ ἀνθρωπίνη τῆς θείας ἐνεργείας καθ᾽ ὅσον ἐφικνεῖται᾽ ἑτέρα δέ ἐστιν ὡς ἐλαχίστη μεγίστης. καὶ δοῦλος μὲν ἄνθρωπος τοῦ θεοῦ, ὁ δὲ θεὸς οὐ δοῦλος τοῦ ἀνθρώπου οὐδὲ ἑαυτοῦ. καὶ ὁ μὲν ποίημα τοῦ θεοῦ, ὁ δὲ οὔτε ἀνθρώπου ποίημα οὐδὲ ἑαυτοῦ.

### English translation (Claude)

For the human shares in the divine activity insofar as it reaches it; but it is different, as the least from the greatest. And man is God's servant, but God is not the servant of man, nor of himself. And the one is God's creature, but the other is neither man's creature nor his own.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 130 (Lietzmann, 234; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/130).

## Fragment 131

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-131
- Source: Lietzmann, 234
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: John 5:19 refers to Christ according to the flesh, since the divine activity of Father and Son is not divided.

### Greek text

εἰ κατὰ θεότητα ἐπὶ Χριστοῦ λαμβάνει τις τὸ “ἃ βλέπει τὸν πατέρα καὶ αὐτὸς ποιεῖ” καὶ μὴ κατὰ σάρκα, καθ᾽ ἣν ἰδιάζει ὁ σαρκωθεὶς παρὰ τὸν μὴ σαρκωθέντα πατέρα, διαιρεῖ δύο θείας ἐνεργείας᾽ οὐ διαιρεῖται δὲ" οὐκ ἄρα θεότητα λέγει.

### English translation (Claude)

If anyone takes “what he sees the Father doing, he too does” of Christ according to the Godhead and not according to the flesh, by which the one made flesh is distinct from the Father, who was not made flesh, he divides two divine activities. But they are not divided. Therefore it does not refer to the Godhead.

### Scripture references

- John 5:19: quotation, high confidence

### Translation notes

- Quotation: John 5:19. The removed words, “then again he has also set down this,” lead into the next fragment.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 131 (Lietzmann, 234; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/131).

## Fragment 132

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-132
- Source: Lietzmann, 234
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is not a creature though a creature is joined to God in him, as a man is not irrational though he has a body.

### Greek text

ὥσπερ ὁ ἄνθρωπος οὐκ ἄλογος προσκειμένου τοῦ λογικοῦ τῷ ἀλόγῳ, οὕτως οὐδὲ ὁ σωτὴρ κτίσμα προσκειμένου τῷ ἀκτίστῳ θεῷ τοῦ κτίσματος.

### English translation (Claude)

As a man is not irrational, though the rational is joined to the irrational, so neither is the Saviour a creature, though the creature is joined to the uncreated God.

### Translation notes

- The removed words, “to these he also joins the following,” are the quoting author's lead-in to the next fragment.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 132 (Lietzmann, 234; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/132).

## Fragment 133

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-133
- Source: Lietzmann, 234
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: The invisible Godhead remains invisible and unbounded in the body, which keeps its own measure.

### Greek text

τὸ ἀόρατον καὶ συντεθὲν πρὸς σῶμα ὁρατὸν καὶ διὰ τούτου θεωρηθὲν μένει καὶ ἀόρατον᾽ μένει δὲ καὶ ἀσύνθετον, καθὸ οὐ συμπεριορίζεται τῷ σώματι" καὶ τὸ σῶμα μένον ἐπὶ τοῦ ἰδίου μέτρου προσλαμβάνει τὴν πρὸς θεὸν ἕνωσιν κατὰ τὸ ζωοποιεῖσθαι οὔτε τὸ ζωοποιούμενον ζωοποιεῖ.

### English translation (Claude)

The invisible, even when compounded with a visible body and seen through it, also remains invisible; and it remains uncompounded, inasmuch as it is not bounded together with the body. And the body, remaining in its own measure, receives union with God by being given life; nor does what is given life give life.

### Translation notes

- The last clause seems incomplete as transmitted.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 133 (Lietzmann, 234; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/133).

## Fragment 134

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-134
- Source: Lietzmann, 234
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: If the soul is not changed by the body, much less is God changed by union with a body.

### Greek text

εἰ μηδὲ ἣ ψυχῆς πρὸς σῶμα κρᾶσις καίτοι ἐξ ἀρχῆς κατὰ συμφυΐαν οὖσα ὁρατὴν αὐτὴν διὰ τὸ σῶμα ποιεῖ μηδὲ εἰς τὰ ἄλλα τοῦ σώματος ἰδιώματα μεταβάλλει, ὥστε καὶ τέμνεσθαι καὶ ἐλαττοῦσθαι" πόσῳ μᾶλλον ὁ μὴ σώματι συμφυὴς θεὸς ἀμεταβλήτως ἑνοῦται πρὸς σῶμα᾽

### English translation (Claude)

If not even the blending of soul with body, though it belongs to its nature from the beginning, makes the soul visible through the body or changes it into the other properties of the body, so that it is cut and diminished, how much more is God, who is not natural to a body, united to the body without change!

### Translation notes

- The fragment continues on a page that is not in the OCR (its first words, “and if the body …,” are removed with the apparatus).

### Citation (SBL)

Apollinaris of Laodicea, Frag. 134 (Lietzmann, 234; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/134).

## Fragment 144

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-144
- Source: Lietzmann, 242
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: What is joined to God in one person shares his names, as the Word shares the name of flesh.

### Greek text

ἀλλὰ ταῦτα φλυαρῶν λεγέτω. πῶς τὸ τῷ θεῷ καθ᾽ ἑνότητα προσώπου συναφθὲν οὐχὶ θεὸς σὺν αὐτῷ; πῶς τὸ τῷ ἀκτίστῳ καθ᾽ ἑνότητα ζωτικὴν ἑνωθὲν οὐκ ἄκτιστον σὺν αὐτῷ; εἰ γὰρ κοινὴ ἣ ἐπωνυμία, οὐδὲν οὕτως ἔσται τὸ συγκεκραμένον " πάντων δ᾽ ἀλογώτατον, εἰ τοῖς μὲν τοῦ σώματος ὀνόμασιν ὀνομάσομεν τὸ ἀσώματον λέγοντες σάρκα γεγενῆσθαι τὸν λόγον᾽ τῷ δὲ τοῦ ἀσωμάτου μὴ προσαγορεύσομεν τὸ σῶμα κατὰ τὴν ἕνωσιν μέντοι τὴν πρὸς ἐκεῖνο" καὶ εἰ θαυμάζει πῶς τὸ κτιστὸν εἰς τὴν τοῦ ἀκτίστου προσηγορίαν ἑνοῦται, πολλῷ μᾶλλον ἕτερος θαυμάσει δικαίως, πῶς τὸ ἄκτιστον τῇ προσηγορίᾳ τῆς κτιστῆς σαρκὸς ἥνωται.

### English translation (Claude)

But let him say these things, babbling. How is what has been joined to God in unity of person not God together with him? How is what has been united to the uncreated in a living unity not uncreated together with him? For if the name is shared, nothing will be so truly blended. And most absurd of all would be if we name the bodiless by the names of the body, saying that the Word became flesh, but do not call the body by the name of the bodiless, in keeping, that is, with its union with it. And if he wonders how the created is united into the title of the uncreated, much more will another justly wonder how the uncreated has been united to the title of created flesh.

### Scripture references

- John 1:14: allusion, medium confidence

### Translation notes

- The removed words, “and in the summary of the same discourse he says,” are the quoting author's lead-in to the next fragment. A stray number in the OCR before κοινή (“shared”) has been removed; the sense of that sentence is uncertain. Cf. John 1:14.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 144 (Lietzmann, 242; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/144).

## Fragment 145

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-145
- Source: Lietzmann, 242
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Because of the union, Christ's flesh may be called Word and uncreated, as the Word is called flesh.

### Greek text

εἰ ὁ λόγος σὰρξ ὠνόμασται διὰ τὴν ἕνωσιν, ἕπεται καὶ τὴν σάρκα λόγον ὀνομάζεσθαι διὰ τὴν ἕνωσιν᾽ ὡς δὲ λόγος οὕτω καὶ ἄκτιστος, οὐχ ὅτι μὴ ἔκτισται, ἀλλ᾽ ὅτι λόγος ἐκ τῆς ἑνώσεως ἀπεφάνθη.

### English translation (Claude)

If the Word has been named flesh because of the union, it follows that the flesh too is named Word because of the union; and as it is Word, so it is also uncreated, not because it was not created, but because it was shown to be Word as a result of the union.

### Scripture references

- John 1:14: allusion, medium confidence

### Translation notes

- Cf. John 1:14.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 145 (Lietzmann, 242; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/145).

## Fragment 146

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-146
- Source: Lietzmann, 242
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is of one substance with us by the flesh but not as Word and God.

### Greek text

ὡς ἄνθρωποι τοῖς ἀλόγοις ζώοις ὁμοούσιοι κατὰ τὸ σῶμα τὸ ἄλογον, ἑτεροούσιοι δὲ καθὸ λογικοί, οὕτω καὶ ὁ κύριος ἀνθρώποις ὁμοούσιος ὧν κατὰ τὴν σάρκα ἑτεροούσιός ἐστιν καθὸ λόγος καὶ θεός.

### English translation (Claude)

As human beings are of one substance with the irrational animals according to the irrational body, but of a different substance inasmuch as they are rational, so also the Lord, being of one substance with human beings according to the flesh, is of a different substance inasmuch as he is Word and God.

### Translation notes

- This fragment repeats fragment 126 almost word for word (“the Lord” here for “God” there).

### Citation (SBL)

Apollinaris of Laodicea, Frag. 146 (Lietzmann, 242; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/146).

## Fragment 147

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-147
- Source: Lietzmann, 246
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: In Christ the natures remain, yet the whole is called man as God embodied and God as body deified.

### Greek text

πολλῷ δὲ μᾶλλον ἐπὶ τῆς τοῦ ἀσωμάτου πρὸς σῶμα κράσεως μένει τὸ τῆς φύσεως τῶν ἑνωθέντων᾽ καὶ γὰρ καὶ τὸ σῶμα σῶμα καὶ τὸ ἀσώματον ἀσώματον, καὶ τελεωτάτην ἕνωσιν λέγεται θεὸς σεσωματωμένος καὶ σῶμα τεθεωμένον καὶ καθὸ μὲν θεὸς ὁ σεσωματωμένος ἄνθρωπος τὸ συναμφότερον, καθὸ δὲ σῶμα τεθεωμένον θεὸς πάλιν αὖ τὸ συναμφότερον.

### English translation (Claude)

Much more, in the blending of the bodiless with a body, does the nature of the things united remain; for the body is body and the bodiless is bodiless; and by the most complete union he is called God embodied and body deified; and inasmuch as he is God embodied, the whole is man, and inasmuch as he is body deified, the whole again is God.

### Translation notes

- The removed words, “then shortly after he says this,” are the quoting author's lead-in to the next fragment.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 147 (Lietzmann, 246; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/147).

## Fragment 148

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-148
- Source: Lietzmann, 246
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: A broken sentence: Christ's body ceases to be merely formed.

### Greek text

ἤδη ἀφίσταται τὸ σῶμα τοῦ πλαστὸν εἶναι

### English translation (Claude)

Already the body ceases to be something formed …

### Translation notes

- The fragment breaks off in the OCR after “and in …”. The removed text is the editor's reference to Theodoret, Eranistes 3, which quotes the words “but the flesh of God, an instrument of life … flesh” (see Anacephalaeosis 29).

### Citation (SBL)

Apollinaris of Laodicea, Frag. 148 (Lietzmann, 246; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/148).

## Fragment 149

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-149
- Source: Lietzmann, ?
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is God and man by nature in one blended nature.

### Greek text

φύσει μὲν θεὸν καὶ φύσει ἄνθρωπον τὸν κύριον λέγομεν᾽ μιᾷ δὲ συγκράτῳ φύσει σαρκικῇ τε καὶ θεϊκῇ.

### English translation (Claude)

We say that the Lord is God by nature and man by nature, but in one blended nature, fleshly and divine.

### Translation notes

- The “one blended nature” is Apollinaris's own teaching; it is translated as written.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 149 (Lietzmann, ?; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/149).

## Fragment 150

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-150
- Source: Lietzmann, ?
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Two minds in Christ are impossible, since two self-moved wills would conflict in one subject.

### Greek text

δακτύλῳ γλύφουσι πέτραν οἱ δύο νόας ἐπὶ Χριστοῦ δογματίζοντες θεῖόν φημι καὶ ἀνθρώπινον. εἰ γὰρ πᾶς νοῦς αὐτοκράτωρ ἐστὶ ἰδικῷ θελήματι κατὰ φύσιν κινούμενος, ἀδύνατόν ἐστιν ἐν ἑνὶ καὶ τῷ αὐτῷ ὑποκειμένῳ δύο τοὺς τἀναντία θέλοντας ἀλλήλοις συνυπάρχειν ἑκατέρου τὸ θεληθὲν ἑαυτῷ καθ᾽ ὁρμὴν αὐτοκίνητον ἐνεργοῦντος.

### English translation (Claude)

Those who teach two minds in Christ, a divine one, I mean, and a human one, are carving rock with a finger. For if every mind is its own master, moved by its own will according to nature, it is impossible for two that will contrary things to coexist in one and the same subject, each carrying out what it has willed by a self-moved impulse.

### Translation notes

- The removed words, “of the same, from the same discourse,” are the quoting author's heading for the next fragment.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 150 (Lietzmann, ?; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/150).

## Fragment 151

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-151
- Source: Lietzmann, ?
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: A broken sentence: the divine mind is self-moved.

### Greek text

οὐδὲ τοῦτο συνιδεῖν ἠδυνήθησαν καίτοι πᾶσιν ὃν καταφανές, ὅτι ὁ μὲν θεῖος νοῦς αὐτοκίνητός ἐστι

### English translation (Claude)

Nor could they see this, though it is plain to all, that the divine mind is self-moved …

### Translation notes

- The fragment breaks off in the OCR; the rest is on a page not in the OCR.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 151 (Lietzmann, ?; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/151).

## Fragment 152

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-152
- Source: Lietzmann, 248
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Two intelligent natures in Christ would divide the one Word made flesh.

### Greek text

οἱ γὰρ λέγοντες ἕνα τὸν Χριστὸν καὶ δύο φύσεις αὐτοῦ νοερὰς αὐτοτελεῖς κατηγοροῦντες, οὐκ ἴσασιν αὐτὸν σάρκα γενόμενον λόγον καὶ μείναντα τῆς φυσικῆς αὐτοῦ μονάδος ἐντός, ἐκφέροντες αὐτὸν εἰς ἀνομοίους φύσεις καὶ ἐνεργείας τεμνόμενον.

### English translation (Claude)

For those who say that Christ is one and predicate of him two intelligent, self-complete natures do not know that he is the Word made flesh, remaining within his natural oneness; they carry him off into unlike natures and activities, cut apart.

### Translation notes

- The removed text is the source line for the next fragment (Leontius, citing Timothy): “and again in another discourse, which begins ‘Flesh and the ruling element of the flesh are one person,’ he says this.”

### Citation (SBL)

Apollinaris of Laodicea, Frag. 152 (Lietzmann, 248; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/152).

## Fragment 153

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-153
- Source: Lietzmann, 248
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is sinless as God, and his flesh, as God's flesh, shares God's substance and is not moved on its own.

### Greek text

ἀναμάρτητος οὖν ὁ κύριος Ἰησοῦς Χριστὸς ὡς θεὸς καὶ μετὰ τῆς σαρκὸς ὁμοούσιος τῷ μόνῳ θεῷ, προαιώνιος δημιουργός᾽ ἣ δὲ σὰρξ ὡς θεοῦ σὰρξ θεός, ὡς ὁμοουσίου τῷ θεῷ, μέρος ἡνωμένον αὐτῷ ὁμοούσιον τῷ θεῷ οὐ κεχωρισμένον᾽ οὐδὲ γὰρ κεχωρισμένως οὐδὲ κινεῖται ἰδιαζόντως ὥσπερ ἄνθρωπος ζῶον αὐτενέργητον᾽ ὁ μὲν γὰρ θεὸς κοινωνίᾳ

### English translation (Claude)

Sinless, then, is the Lord Jesus Christ, as God, and, together with the flesh, of one substance with the only God, eternal Creator. And the flesh, as God's flesh, is God, being the flesh of one who is of one substance with God: a part united to him, of one substance with God, not separated. For it is not moved separately or on its own, as a man is, a living being acting by itself. For God, by fellowship …

### Translation notes

- The fragment breaks off in the OCR. That the flesh is “of one substance with God” is Apollinaris's own wording; it is translated as written.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 153 (Lietzmann, 248; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/153).

## Fragment 154

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-154
- Source: Lietzmann, 248
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ's flesh is heavenly by union with the heavenly one, worshiped and saving with him.

### Greek text

οὐ μὴν ὅτι τὸ συναμφότερον ἐξ οὐρανοῦ, ἀλλ᾽ ἧνωμένον τῷ οὐρανίῳ καὶ πρόσωπον ἕν μετ᾽ αὐτοῦ γεγονὸς οὐράνιον κατὰ τὴν ἕνωσίν ἐστιν καὶ ὡς οὐράνιον προσκυνεῖται τῇ τοῦ οὐρανίου θεοῦ προσκυνήσει καὶ ὡς οὐράνιον σώζει τῇ τοῦ οὐρανίου δυνάμει.

### English translation (Claude)

Not that the whole compound is from heaven; but, being united to the heavenly one and having become one person with him, it is heavenly by the union, and as heavenly it is worshiped with the worship of the heavenly God, and as heavenly it saves by the power of the heavenly one.

### Scripture references

- 1 Cor 15:47–48: allusion, medium confidence

### Translation notes

- The removed text is the source line for the next fragment: “again, in another discourse, which begins ‘We glorify fittingly our Lord Jesus Christ,’ he says this near the end.” Cf. 1 Cor 15:47–48.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 154 (Lietzmann, 248; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/154).

## Fragment 155

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-155
- Source: Lietzmann, 249
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is a divine spirit and heavenly mind in holy flesh that gives Godhead and eternal life to those who partake of it.

### Greek text

ζῶν δὲ Χριστὸς σῶμα θεόπνουν καὶ πνεῦμα ἐν σαρκὶ θεϊκόν, νοῦς οὐράνιος, οὗ μετασχεῖν εὐχόμεθα κατὰ τὸ “ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν”, σὰρξ ἁγία θεότητι συμφυὴς καὶ τοῖς μετέχουσιν αὐτῆς ἐνιδρύουσα θεότητα, θεμέλιος αἰωνίου ζωῆς, ἀρχηγὸς ἀφθαρσίας ἀνθρώποις, αἰωνίου κτίσεως δημιουργός, τοῦ μέλλοντος αἰῶνος πατήρ.

### English translation (Claude)

Christ, living, is a God-breathed body and a divine spirit in flesh, a heavenly mind, in which we pray to share, according to “we have the mind of Christ”; holy flesh grown together with Godhead and establishing Godhead in those who partake of it; foundation of eternal life, author of incorruption for human beings, creator of an eternal creation, father of the age to come.

### Scripture references

- 1 Cor 2:16: quotation, high confidence
- Isa 9:6 (9:5 LXX): allusion, medium confidence

### Translation notes

- The removed text is the source line for the next fragment: “again, in a discourse which begins ‘Let us keep the good of faith,’ he says this near the end.” Quotation: 1 Cor 2:16; “father of the age to come”: Isa 9:6 (9:5 LXX).

### Citation (SBL)

Apollinaris of Laodicea, Frag. 155 (Lietzmann, 249; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/155).

## Fragment 156

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-156
- Source: Lietzmann, 249
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Those who belittle the incarnation are wretched.

### Greek text

ἄθλιοι δὴ καὶ ὄντως ταπεινοὶ τὰς ψυχὰς οἱ τὸ οὕτω σεμνὸν καὶ μέγα καὶ ὑπερκόσμιον σκεύασμα μικρὸν ἡγούμενοι.

### English translation (Claude)

Wretched indeed, and truly small of soul, are those who think so venerable, great, and more-than-worldly a fashioning small.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 156 (Lietzmann, 249; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/156).

## Fragment 157

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-157
- Source: Lietzmann, 249
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ's body is called God and Creator because it is God's body, in a unity no other human has with God.

### Greek text

καὶ πῶς τὸ σῶμα θεὸς καὶ δημιουργὸς καὶ δεσπότης; ἀπεκρίνατο εἰπὼν ὅτι θεοῦ σῶμα καὶ δημιουργοῦ καὶ δεσπότου τὴν ἑνότητα ἔχον, ἣν οὐχ εὑρήκαμεν οὖσαν ἀνθρώπου πρὸς θεόν.

### English translation (Claude)

And how is the body God and Creator and Master? He answered, saying that it is the body of God, Creator and Master, having the unity which we have not found to belong to a man with God.

### Translation notes

- The narrative frame (“he answered, saying”) may belong to the quoting author; the answer is Apollinaris's.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 157 (Lietzmann, 249; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/157).

## Fragment 158

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-158
- Source: Lietzmann, 249
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ is God and man in one substance, not two.

### Greek text

οὐκ ἐν δύο οὐσίαις ἀλλ᾽ ἐν μιᾷ.

### English translation (Claude)

not in two substances but in one.

### Translation notes

- The removed frame is the quoting author's: “What then? Is Christ not both God and man? Or do you call Christ God while denying that he is also man? He says this:”.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 158 (Lietzmann, 249; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/158).

## Fragment 159

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-159
- Source: Lietzmann, 253
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: The opening words of a letter.

### Greek text

ἐδεξάμην τὸ γράμμα τῆς ἀγάπης σου δέσποτα

### English translation (Claude)

I received the letter of your love, master …

### Translation notes

- The opening of a letter; the OCR breaks off after “and into …” (removed with the apparatus that follows).

### Citation (SBL)

Apollinaris of Laodicea, Frag. 159 (Lietzmann, 253; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/159).

## Fragment 160

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-160
- Source: Lietzmann, 254
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Christ's flesh is divine by union, not by nature, and does not become bodiless.

### Greek text

τῇ γὰρ ἑνώσει τῇ πρὸς τὸν λόγον θεία ἣ σάρξ, οὐ τῇ φύσει: ὥστε ἐν τῇ ἑνώσει καὶ τὸ διαμένειν ἔχει, καθάπερ αὐτός φησι “τὸ πνεῦμα εἶναι τὸ ζωοποιοῦν” τὴν σάρκα. οὐ γὰρ δὴ καὶ ἀσώματον γενέσθαι σῶμα δυνατόν, ὥσπερ ἀφρόνως ἕτεροι λέγουσιν.

### English translation (Claude)

For the flesh is divine by its union with the Word, not by its nature; so that it also has its continuing existence in the union, as he himself says that “the Spirit is what gives life” to the flesh. For it is not possible for a body to become bodiless, as others foolishly say.

### Scripture references

- John 6:63: quotation, high confidence

### Translation notes

- Cf. John 6:63. The removed text introduces the next fragment: Timothy of Berytus tells Homonius that, at the request of brother Agapius, he has copied for him from the letter of “our thrice-blessed teacher, bishop Apollinaris,” to Serapion the following passage.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 160 (Lietzmann, 254; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/160).

## Fragment 161

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-161
- Source: Lietzmann, 254
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Apollinaris corrects Serapion: Christ's flesh is of one substance with ours by nature and divine by union.

### Greek text

καλῶς οὖν λέγεις καὶ αὐτὸς “οὐκ ἶσον ἡμεῖς καὶ ὃ Χριστός ”᾽ τὸ δὲ λέγειν ὅτι “οὐχ ὁμοούσιος ἡμῖν ἣ σὰρξ ἐπειδὴ θεοῦ σὰρξ” ὀλίγης χρήζει διαρθρώσεως. ἄμεινον γὰρ λέγειν ὅτι φύσει μὲν ὁμοούσιον ἡμῖν σάρκα προσείληφεν, ἑνώσει δὲ θείαν ἀπέδειξεν: αὐτὸ δὲ καὶ σὺ λέγεις ὅτι “κατὰ τοῦτο οὐχ ὁμοούσιος ἡμῖν, ἐπειδὴ θεοῦ σάρξ”, ἀλλ᾽ οὕτω μᾶλλον διηρθρωμένως ἄν λέγοιτο φύσει μὲν ὁμοούσιον ἡμῖν εἶναι τὴν σάρκα, ἑνώσει δὲ θείαν καὶ διὰ τῆς ἑνώσεως ἔχουσαν τὸ διάφορον.

### English translation (Claude)

You yourself, then, say well, “we and Christ are not equal.” But to say that “the flesh is not of one substance with us, since it is God's flesh” needs a little articulation. For it is better to say that by nature he took flesh of one substance with us, but by union made it divine. You yourself also say this, that “in this respect it is not of one substance with us, since it is God's flesh”; but it would rather be said, more articulately, that the flesh is of one substance with us by nature, but divine by union, and has its difference through the union.

### Translation notes

- From Apollinaris's letter to Serapion, quoted by Timothy of Berytus in his letter to Homonius (preserved by Leontius). The removed words are Timothy's (“the brother mentioned received this and came and showed it to you”) and the source line of the next fragment (“and from the letter to Terentius”).

### Citation (SBL)

Apollinaris of Laodicea, Frag. 161 (Lietzmann, 254; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/161).

## Fragment 162

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-162
- Source: Lietzmann, 254
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Against those who make Christ's body consubstantial with the Word: then it would be invisible and untouchable, contrary to John.

### Greek text

καὶ αἰτιᾶται μὲν ὁ Ἰωάννης τὸν λύοντα τὸν Ἰησοῦν, οὗτοι δὲ λύουσιν ἄντικρυς, ὁμολογοῦντες τὴν πρὸς τὸ σῶμα συνάφειαν. οὐ γὰρ αὐτὸ ἑαυτῷ συνάπτεται οὐδὲ ὁμοούσιον ὁμοουσίῳ, καθάπερ οὗτοι λέγειν οὐκ ὥκνησαν. οὐδὲ γὰρ σύνθεσις οὔτε συνάφεια αὕτη᾽ ὅτι μηδὲν αὐτὸ ἑαυτῷ συνάπτεται, ἀλλ᾽ ἕτερον ἑτέρῳ τὸ συναπτόμενον᾽ Εἰ δὲ ὁμοούσιος μὲν ὃ λόγος τῷ σώματι, ὁμοούσιον δὲ τὸ σῶμα τῷ λόγῳ, ἀόρατα δήπου ἑκάτερα κατὰ τὸ “οὐδεὶς ἴδεν θεὸν οὔτε ἰδεῖν δύναται”. οὐκ ἄρα ἐφανερώθη κατὰ τοῦτο οὐδὲ ἐψηλαφήθη ἀναφὴς ὦν, οὐδὲ ἀληθὴς Ἰωάννης λέγων “ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν”.

### English translation (Claude)

And John blames the one who dissolves Jesus; but these men dissolve him outright, while confessing his conjunction with the body. For a thing is not joined to itself, nor what is of one substance to what is of one substance, as these men did not hesitate to say. For this is neither composition nor conjunction, since nothing is joined to itself, but what is joined is one thing to another. And if the Word is of one substance with the body, and the body of one substance with the Word, both are surely invisible, according to “no one has seen God, nor can see him.” Then on this view he was not made manifest, nor was he touched, being intangible; nor is John true when he says, “we beheld, and our hands touched.”

### Scripture references

- 1 John 4:3: allusion, high confidence
- 1 Tim 6:16: quotation, medium confidence
- 1 John 1:1: quotation, high confidence

### Translation notes

- From the letter to Terentius, quoted by Leontius. “Dissolves Jesus”: the reading of 1 John 4:3 known to several early writers. Cf. 1 Tim 6:16; John 1:18; 1 John 1:1. ἀφαγής in the OCR is read as ἀναφής (“intangible”). The removed words, “and again from the letter,” introduce the next fragment.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 162 (Lietzmann, 254; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/162).

## Fragment 163

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-163
- Source: Lietzmann, 255
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Anathemas against two persons in the Son, flesh consubstantial with God or come from heaven, and a suffering Godhead.

### Greek text

εἰ δέ τις ἢ δύο πρόσωπα λέγει τὸν υἱὸν ἢ τὴν σάρκα ὁμοούσιον τῷ θεῷ καὶ οὐ τῇ ἡμετέρᾳ σαρκὶ ἢ ἐξ οὐρανοῦ καταβεβηκυῖαν καὶ μὴ τῷ ἐξ οὐρανοῦ προσειλημμένην, παθητὴν λέγων τὴν θεότητα, ἀναθεματιζέσθω.

### English translation (Claude)

If anyone says either that the Son is two persons, or that the flesh is of one substance with God and not with our flesh, or that it came down from heaven and was not taken up by the one from heaven, saying that the Godhead can suffer, let him be anathema.

### Translation notes

- From the letter to Terentius.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 163 (Lietzmann, 255; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/163).

## Fragment 164

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-164
- Source: Lietzmann, 262
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Apollinaris denies teaching that Christ's flesh is from heaven or consubstantial with God as flesh.

### Greek text

ἐμοὶ καὶ φιλίας ὑπόθεσις ἣ εὐσέβεια καὶ ἔχθρας οὐδεμία πρόφασις πρὸς τοὺς εὐσέβειαν φυλάττοντας. μηδὲν παρ᾽ ἐμοῦ καινὸν ζητείτω τις νῦν μηδ᾽ ἀποσιώπησιν τῆς ἀληθείας ἀπαιτείτω ὡς ἐκ ταύτης εἰρήνην κατασκευάζων ὅτι δὲ ἡμῖν οὐδεὶς ἐπάγειν δύναται ταῦτα τὰ κατά τινων λεγόμενα, δῆλόν ἐστιν ἐξ ὧν ἀεὶ γεγράφαμεν, οὔτε τὴν σάρκα τοῦ σωτῆρος ἐξ οὐρανοῦ λέγοντες οὔτε ὁμοούσιον τῷ θεῷ τὴν σάρκα καθό ἐστι σὰρξ καὶ οὐ θεός, θεὸς δὲ καθ᾽ ὅσον εἰς ἕν πρόσωπον ἥνωται τῇ θεότητι.

### English translation (Claude)

For me piety is the ground of friendship, and there is no pretext for enmity toward those who keep piety. Let no one seek anything new from me now, nor demand silence about the truth, as though making peace by it. That no one can bring against us the things said against certain people is clear from what we have always written: we say neither that the Saviour's flesh is from heaven, nor that the flesh is of one substance with God inasmuch as it is flesh and not God; but it is God insofar as it has been united to the Godhead into one person.

### Citation (SBL)

Apollinaris of Laodicea, Frag. 164 (Lietzmann, 262; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/164).

## Fragment 165

- URL: https://sophiascriptura.com/fathers/apollinaris-laodicea-fragmenta/9/#p-165
- Source: Lietzmann, 263
- Translation: Claude (claude-opus-5-5), 2026-11-12

Summary: Gregory of Nazianzus reports a booklet of Apollinaris teaching that Christ's flesh was eternal, that he had no human mind, and that his Godhead died.

### Greek text

οὐκ ἄκαιρον ἴσως ἀκοῦσαί σου τὴν σεμνοπρέπειαν, ὅτι μοι πτυκτίον ἦλθεν ἐν χερσὶ τοῦ ᾿Απολλιναρίου, ἐν ὦ τὰ κατασκευαζόμενα πᾶσαν αἱρετικὴν κακίαν παρέρχεται. διαβεβαιοῦται γὰρ μὴ ἐπίκτητον εἶναι τὴν σάρκα κατ᾽ οἰκονομίαν ὑπὸ τοῦ μονογενοῦς υἱοῦ προσληφθεῖσαν ἐπὶ μεταστοιχειώσει τῆς φύσεως ἡμῶν, ἀλλ᾽ ἐξ ἀρχῆς ἐν τῷ υἱῷ τὴν σαρκώδη ἐκείνην φύσιν εἶναι. καὶ κακῶς ἐκλαβὼν εὐαγγελικήν τινα ῥῆσιν εἰς μαρτυρίαν τῆς τοιαύτης ἀτοπίας προβάλλεται λέγων ὅτι “οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ἐκ τοῦ οὐρανοῦ καταβὰς ὁ υἱὸς τοῦ ἀνθρώπου”. ὡς καὶ πρὶν τοῦ κατελθεῖν αὐτὸν υἱὸν ἀνθρώπου εἶναι καὶ κατελθεῖν ἰδίαν ἐπαγόμενον σάρκα ἐκείνην, ἣν ἐν τοῖς οὐρανοῖς ἔχων ἐτύγχανε προαιώνιόν τινα καὶ συνουσιωμένην. λέγει γὰρ πάλιν ἀποστολικήν τινα ῥῆσιν τοῦ ὅλου σώματος τῆς συμφράσεως ἀποκνίσας ὅτι “ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ”. εἶτα κατασκευάζει τὸν ἄνθρωπον ἐκεῖνον τὸν ἄνωθεν ἥκοντα τὸν νοῦν μὴ ἔχειν, ἀλλὰ τὴν θεότητα τοῦ μονογενοῦς τὴν τοῦ νοῦ φύσιν ἀναπληρώσασαν μέρος γενέσθαι τοῦ ἀνθρωπείου συγκράματος, τὸ τριτημόριον ψυχῆς τε καὶ σώματος κατὰ τὸ ἀνθρώπινον περὶ αὐτὸν ὄντων, νοῦ δὲ μὴ ὄντος, ἀλλὰ τὸν ἐκείνου τόπον τοῦ θεοῦ λόγου ἀναπληροῦντος. καὶ οὔπω τοῦτο δεινόν᾽ ἀλλὰ τὸ πάντων χαλεπώτατον, ὅτι αὐτὸν τὸν μονογενῆ θεὸν τὸν κριτὴν τῶν πάντων, τὸν ἀρχηγὸν τῆς ζωῆς, τὸν καθαιρέτην τοῦ θανάτου, θνητὸν εἶναι κατασκευάζει, καὶ τῇ ἰδίᾳ αὐτοῦ θεότητι πάθος δέξασθαι καὶ ἐν τῇ τριημέρῳ ἐκείνῃ νεκρώσει τοῦ σώματος καὶ τὴν θεότητα συναπονεκρωθῆναι τῷ σώματι καὶ οὕτω παρὰ τοῦ πατρὸς πάλιν ἀπὸ τοῦ θανάτου διαναστῆναι. τὰ ἄλλα, ὅσα προστίθησι ταῖς τοιαύταις ἀτοπίαις, μακρὸν ἂν εἴη διεξιέναι.

### English translation (Claude)

It is perhaps not untimely for your Reverence to hear that a booklet of Apollinaris has come into my hands, whose arguments outdo every heretical wickedness. For he maintains that the flesh taken by the only-begotten Son by dispensation for the refashioning of our nature was not acquired, but that that fleshly nature was in the Son from the beginning. And, taking a saying of the gospel wrongly, he puts it forward as testimony for such an absurdity, quoting “no one has ascended into heaven except he who descended from heaven, the Son of Man,” as though he were Son of Man even before he came down, and came down bringing with him that flesh of his own which he had in heaven, existing before the ages and joined in substance. For again he cites an apostolic saying, cutting it off from the whole body of its context, “the second man is from heaven.” Then he argues that that man who came from above does not have a mind, but that the Godhead of the Only-begotten, filling the place of the nature of the mind, became part of the human compound, as its third part, soul and body being present in him in the human way, but no mind, God the Word filling its place. And this is not yet the dreadful part. Worst of all is that he argues that the only-begotten God himself, the judge of all, the author of life, the destroyer of death, is mortal, that he received suffering in his own Godhead, that in the three days' deadness of the body the Godhead too died with the body, and that so he was raised again from death by the Father. It would take long to go through the other things that he adds to such absurdities.

### Scripture references

- John 3:13: quotation, high confidence
- 1 Cor 15:47: quotation, high confidence

### Translation notes

- This fragment is not Apollinaris's own wording: it is Gregory of Nazianzus's report of a booklet of Apollinaris, from his Letter 202 to Nectarius of Constantinople. It is translated whole because the report is the only evidence for the booklet; Apollinaris's own words in it are only the Scripture texts he cited (John 3:13; 1 Cor 15:47). The editor's reference at the start of the OCR text is removed. τὸν κρι: δ᾽ τῆ in the OCR is read as τὸν κριτὴν (“the judge”).

### Citation (SBL)

Apollinaris of Laodicea, Frag. 165 (Lietzmann, 263; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-fragmenta/165).