but those partaking unworthily will be judged through their disobedience. {ΝΕΣΤ.} The Lord sent me and His Spirit; The Spirit of the Lord is upon me, for which reason he anointed me; and for this reason he says: God, your God, has anointed you with the oil of gladness beyond your companions; understand therefore the one who was anointed, confess the one who anointed, and worship the temple on account of the one who dwells in it.

{ΚΥΡ.} I confess one Son from two, from the Holy Spirit and Mary the Virgin; I do not divide the one into two. {ΝΕΣΤ.} How do you say that he is ignorant of the hour, which the Son does not know, but only the Father? Or how, knowing it, does he deny it [a variant reading starts]? Or not knowing it, how was he called the wisdom and power of God, he who partakes of ignorance (a variant reading: the one partaking of the place of ignorance)? {ΚΥΡ.} The Son of God is not ignorant of the hour, knowing all things and having the Father in himself, just as he himself said: No one knows the Father, except the Son; Does the Son of God alone know the nature of the Father which is before all things, and yet is ignorant of the end of the age? May it not be; but the Son by grace is ignorant, but not indeed the one by nature; by grace we are ignorant of everything, and know nothing about the end of the age. {ΝΕΣΤ.} We hunger and thirst and sleep naturally, not suffering this by will, but being subject to the necessity of nature; what then? will God be found following coercive laws? May it not be. {ΚΥΡ.} We indeed hunger and thirst and sleep naturally, not by will, but serving the necessity of nature; but he, not by necessity, but by will; for he fed five thousand from five loaves, and again four thousand from seven; he himself said: No one takes my soul from me, but when I wish I take it; but no man is able to do this, except Christ alone.

{ΝΕΣΤ.} Do you say that the Son suffered? Therefore the Father also suffered; but if you say that the Father did not suffer, you have made the Son of a different substance from him. {ΚΥΡ.} I say neither that the Father is passible, nor that the Son is impassible; but the Divine is impassible, because it is also incorporeal; but the Lord is passible on account of the flesh. {ΝΕΣΤ.} I do not say the Word became flesh, nor that he suffered; for the Divine is impassible, and the impassible one is superior to passions 76.256; but flesh is passible and human nature is mortal. {ΚΥΡ.} We too confess that the Divine is impassible, but through the flesh he accepted suffering; whence, Christ having suffered in the flesh for us; but "Christ" is not a name foreign to God; for the apostle Paul says: from whom is Christ, who is God over all, blessed forever. Amen.

δὲ ἀναξίως μεταλαμβάνοντες, διὰ τῆς ἀπειθείας κριθήσονται. {ΝΕΣΤ.} Κύριος ἀπέσταλκέ με καὶ τὸ Πνεῦμα αὐτοῦ· Πνεῦμα Κυρίου ἐπ' ἐμὲ, ου  εινεκεν εχρισέ με· καὶ διὰ τοῦτό φησιν·Εχρισέ σε ὁ Θεὸς, ὁ Θεός σου, ελαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου· νόει ουν τὸν χρισθέντα, ὁμολόγει τὸν χρίσαντα, καὶ προσκύνει τὸν ναὸν διὰ τὸν ἐν αὐτῷ κατοικοῦντα.

{ΚΥΡ.} ̓Εγὼ ἐκ Πνεύματος ἁγίου καὶ Μαρίας τῆς Παρθένου ενα Υἱὸν ἐκ δύο ὁμολογῶ· τὸν ενα εἰς δύο οὐ διαιρῶ. {ΝΕΣΤ.} Πῶς ἀγνοεῖν λέγεις τὴν ωραν, ην ὁ Υἱὸς οὐκ οιδεν, εἰ μὴ μόνος ὁ Πατήρ;Η πῶς εἰδὼς ἀρνεῖται [ξοδ. αρχεται];Η μὴ εἰδὼς, πῶς ἐκλήθη σοφία καὶ δύναμις Θεοῦ ὁ τῆς ἀγνοίας μετέχων (ξοδ. τὸν ἀγνοίας μετέχοντα τόπον); {ΚΥΡ.} Οὐκ ἀγνοεῖ ὁ Υἱὸς τοῦ Θεοῦ τὴν ωραν, τὰ πάντα εἰδὼς καὶ εχων ἐν ἑαυτῷ τὸν Πατέρα, καθὼς αὐτὸς ειπεν· Οὐδεὶς γινώσκει τὸν Πατέρα, εἰ μὴ ὁ Υἱός· μόνος τὴν φύσιν τοῦ Πατρὸς γινώσκει τὴν πρὸ πάντων, καὶ τὸ τέλος τοῦ αἰῶνος ἀγνοεῖ ὁ Υἱὸς τοῦ Θεοῦ; Μὴ γένοιτο· ἀλλ' ἀγνοεῖ μὲν ὁ κατὰ χάριν Υἱὸς, οὐ μέντοι γε ὁ κατὰ φύσιν· κατὰ χάριν ἡμεῖς ἐσμεν ἀγνοοῦντες τὸ πᾶν, καὶ μηδὲν ἐπιστάμενοι περὶ τὰ τέλη τοῦ αἰῶνος. {ΝΕΣΤ.} Φυσικῶς πεινῶμεν καὶ διψῶμεν καὶ καθεύδομεν, οὐ γνώμῃ τοῦτο πάσχοντες, ἀλλ' ἀνάγκῃ φύσεως ὑποκείμενοι· τί ουν; εὑρεθήσεται Θεὸς ἀναγκαστικοῖς νόμοις ἐξακολουθῶν; Μὴ γένοιτο. {ΚΥΡ.} ̔Ημεῖς μὲν φυσικῶς πεινῶμεν καὶ διψῶμεν καὶ καθεύδομεν, οὐ γνώμῃ, ἀλλ' ἀνάγκῃ φύσεως δουλεύοντες· αὐτὸς δὲ οὐκ ἀνάγκῃ, ἀλλὰ γνώμῃ· καὶ γὰρ ἐκ πέντε αρτων πεντακισχιλίους ἐχόρτασεν, καὶ ἐξ ἑπτὰ πάλιν τετρακισχιλίους· αὐτὸς ειπεν· Οὐδεὶς λαμβάνει τὴν ψυχήν μου ἀπ' ἐμοῦ, ἀλλ' οταν θέλω λαμβάνω αὐτήν· οὐδεὶς δὲ ανθρωπος δύναται τοῦτο ποιῆσαι, εἰ μὴ ὁ μόνος Χριστός.

{ΝΕΣΤ.} Λέγεις οτι επαθεν ὁ Υἱός;Επαθεν ουν καὶ ὁ Πατήρ· εἰ δὲ λέγεις οτι ὁ Πατὴρ οὐκ επαθεν, ἑτεροούσιον αὐτοῦ πεποίηκας τὸν Υἱόν. {ΚΥΡ.} Ουτε τὸν Πατέρα λέγω παθητὸν, ουτε τὸν Υἱὸν ἀπαθῆ· ἀλλ' ἀπαθὲς μὲν τὸ Θεῖον, οτι καὶ ἀσώματον· παθητὸς δὲ ὁ Κύριος διὰ τὴν σάρκα. {ΝΕΣΤ.} ̓Εγὼ οὐ λέγω τὸν Λόγον σάρκα γενόμενον, οὐδὲ παθόντα· ἀπαθὲς γὰρ τὸ Θεῖον, καὶ παθῶν 76.256 ἀνώτερος ὁ ἀπαθής· παθητὴ δὲ σὰρξ καὶ θνητὴ ἀνθρωπίνη φύσις. {ΚΥΡ.} ̔Ομολογοῦμεν καὶ ἡμεῖς ἀπαθὲς τὸ Θεῖον, διὰ δὲ τῆς σαρκὸς κατεδέξατο πάθος· οθεν, Χριστοῦ παθόντος σαρκὶ ὑπὲρ ἡμῶν· τὸ δὲ, Χριστὸς οὐκ ἀλλότριον Θεοῦ ονομα· ὁ γὰρ ἀπόστολος Παῦλός φησιν· ̓Εξ ων ὁ Χριστὸς, ὁ ων ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. ̓Αμήν.