and so too the pine-shaped bodily heart is affected by the pains that arise within the soul.

Whenever the soul suffers, the heart of the body and the rest of the body suffer with it; and likewise, whenever the body is made to suffer—when it is struck, crucified, spat upon, when thorns are placed upon it, when it is tormented and dies—all of that befalls the soul as well, so that it, too, experiences the humiliation of the slap and the agony of separation in proportion to what meets it. The Christians themselves concede that God indwelt the soul and body of Christ: they do not dispute that the deity took residence in Christ’s body and soul; their disagreement concerns only the precise nature of the divinity, even though the soul departs from the body at death.

In their doctrine the divinity never departed from the humanity at death; rather, it ascended to heaven. The Messiah—who is, according to them, perfect God and perfect man—now sits at the right hand of his Father, and in the same manner he will come on the Day of Resurrection.

Furthermore, when the soul is present in a body, that body’s attributes and governing conditions change, and its states vary according to their union or separation; similarly, when the soul is joined to the body, its own attributes and rulings are altered.

It therefore follows that the humanity of Christ must differ from all other humanities in its qualities and rulings, and that the divinity, once united with it, would likewise have undergone change in its qualities and rulings. This amounts to transformation, alteration, and mutation of attributes—whereas the humanity