Orth.— Yes; he did belong to that sect, but in his endeavour to prove that the Father was greater than the only begotten he declares the Godhead of the depreciated Son to be impassible and for this opinion he contended with long and extraordinary perseverance.
Eran.— I should be very much obliged if you would quote his words too.
Orth.— To comply with your wish I will adduce somewhat longer evidence. Now listen to what he says, and fancy that the man himself is addressing us.
Testimony of Eusebius of Emesa:—
Wherefore does he fear death? Lest he suffer anything from death? For what was death to Him? Was it not the severance of the power from the flesh? Did the power receive a nail that it should fear? If our soul suffers not the body's infirmities when united with it, but the eye grows blind and yet the mind retains its force; and a foot is cut off and yet the reasoning power does not halt— and this nature evidences, and the Lord sets His seal on, in the words 'Fear not them which kill the body but are not able to kill the soul' (and if they cannot kill the soul, it is not because they do not wish, but because they are not able, though they would like to make the soul share the suffering of the body yoked with it)— shall He who created the soul and formed the body suffer as the body suffers, although He does take upon Himself the body's sufferings? But Christ suffered for us, and we lie not. 'And the bread that I will give is my flesh.' This He gave for us.
“That which can be mastered was mastered; that which can be crucified was crucified, but He that had power alike to dwell in it and to leave it said 'Father into your hands I commend my Spirit,' not into the hands of them who were trying to hasten His death. I am not fond of controversy; I rather avoid it; with all gentleness I wish to enquire into the points at issue between us as between brothers. Do not I say truly that the power could not be subject to the sufferings of the flesh? I say nothing; let him who will say what the power suffered. Did it fail? See the danger. Was it extinct? See the blasphemy. Did it no longer exist? This is the death of power. Tell me what can so master it that it suffered and I withdraw. But, if you cannot tell me, why do you object to my not telling you? What you cannot tell me, that it did not receive. Drive a nail into a soul and I will admit that it can be driven into power. But it was in sympathy. Tell me what you mean by 'in sympathy.' As a nail went into the flesh, so pain into the power. Let us understand 'was in sympathy' in this sense. Then pain was felt by the power which was not smitten. For pain always follows on suffering. But if a body often despises pain while the mind is sound, on account of the vigour of its thought, then in this case let some one explain impartially what suffered and what suffered with or was in sympathy. What then? Did not Christ die for us? How did He die? 'Father, into your hands I commend my Spirit.' The Spirit departed; the body remained; the body remained without breath. Did He not die then? He died for us. The Shepherd offered the sheep, the Priest offered the sacrifice, He gave Himself for us. 'He that spared not His own Son but delivered Him up for us all.' I do not reject the words, but I want the meaning of the words. The Lord says that the bread of God came down from Heaven, and though I cannot express it more clearly on account of the mysteries, He says in explanation 'It is my flesh.' Did the flesh of the Son come down from heaven? No. How then does He say, and that in explanation, the bread of God lives and came down from Heaven? He refers the properties of the power to the flesh, because the power which assumed the flesh came down from heaven. Change the terms then; He refers to the power what the flesh suffers. How did Christ suffer for us? He was spat upon, He was smitten on the cheek, they put a crown about His brow, His hands and feet were pierced. All these sufferings were of the body, but they are referred to Him that dwelt therein. Throw a stone at the Emperor's statue. What is the cry? 'You have insulted the Emperor.' Tear the Emperor's robe. What is the cry? 'You have rebelled against the Emperor.' Crucify Christ's body. What is the cry? 'Christ died for us.' But what need of me and you? Let us go to the Evangelists. How have you received from the Lord how the Lord died? They read 'Father into your hands I commend my Spirit.' The Spirit on high, the body on the Cross for us. So far as His body is attributed to Himself He offered the sheep.”
Of the same from the same book:—
“He came to save our nature; not to destroy His own. If I consent to say that a camel flies, you directly count it strange, because it does not fit in with its nature; and you are quite right. And if I say that men live in the sea you will not accept it; you are quite right. It is contrary to nature. As then if I say strange things about these natures you count it strange; if I say that the Power which was before the ages, by nature incorporeal, in dignity impassible, which exists with the Father and by the Father's side, on His right hand and in glory, if I say that this incorporeal nature suffers, will you not stop your ears? If you will not stop your ears when you hear this, I shall stop my heart. Can we do anything to an angel? Smite him with a sword? Or cut him in pieces? Why do I say to an angel? Can we to a soul? Does a soul receive a nail? A soul is neither cut nor burnt. Do you ask why? Because it was so created. Are His works impassible and He Himself passible? I do not reject the œconomy; on the contrary, I welcome the ill-treatment. Christ died for us and was crucified. So it is written; so the nature admitted. I do not blot out the words nor do I blaspheme the nature. But this is not true. Very well, then let something truer be said. The teacher is a benefactor, never harsh, never an enemy, unless the pupil be headstrong. Have you anything good to say? My ears are gratefully open. Does any one want to quarrel? Let him quarrel at his leisure. Could the Jews crucify the Son of God and make the power itself a dead body? Can the living die? The death of this power is its failure. Even when we die, our body is left. But if we make that power a dead body we reduce it to non-existence. I am afraid you cannot hear. If the body die, the soul is separated from it and remains; but if the soul die, since it has no body, it altogether ceases to exist. A soul by dying altogether ceases to be. For the death of the immortals is a contradiction of their existence. Consider the alternative; for I do not dare even to mention it. We say these things as we understand them, but if any one is contentions, we lay down no law. But I know one thing, that every man must reap the fruit of his opinions. Each man comes to God and brings before Him what he has said and thought about Him. Do not suppose that God reads books, or is troubled by having to recollect what you said or who heard you: all is made manifest. The judge is on the throne. Paulus is brought before Him. 'You said I was a man; you have no life with Me. Thou knew not Me; I know not you.' Up comes another. 'You said I was one of the things that are created. Thou knew not My dignity; I know not you.' Up comes another. 'You said that I did not assume a body. You made light of My grace. You shall not share My immortality.' Up comes another. 'You said that I was not born of a Virgin to save the body of the Virgin; you shall not be saved.' Each one reaps the fruit of his opinions about the faith.”
Source: Dialogues ("Eranistes" or "Polymorphus") (New Advent)