Against XI.—In my opinion he appears to give heed to the truth, in order that, by concealing his unsound views by it, he may not be detected in asserting the same dogmas as the heretics. But nothing is stronger than truth, which by its own rays uncovers the darkness of falsehood. By the aid of its illumination we shall make his heterodox belief plain. In the first place he has nowhere made mention of intelligent flesh, nor confessed that the assumed man was perfect, but everywhere in accordance with the teaching of Apollinarius he speaks of flesh. Secondly, after introducing the conception of the mixture under other terms, he brings it into his arguments; for there he clearly states the flesh of the Lord to be soulless. For, he says, if any one states that the flesh of the Lord is not proper flesh of the very Word who is of God the Father, but that it is of another beside Him, let him be anathema. Hence it is plain that he does not confess God the Word to have assumed a soul, but only flesh, and that He Himself stands to the flesh in place of soul. We on the contrary assert that the flesh of the Lord having in it life was life-giving and reasonable, on account of the life-giving Godhead united to it. And he himself unwillingly confesses the difference between the two natures, speaking of flesh, and “God the Word” and calling it “His own flesh.” Therefore God the Word was not changed into nature of flesh, but has His own flesh, the assumed nature, and has made it life-giving by the union.