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of a mother, but not one and the same, and may he fall away from the adoption promised to those who believe rightly. 101.19 For there are two natures, God and man, just as also soul and body; but not two sons, nor two Gods. For neither are there two men here, even if Paul spoke in this way of the inner and the outer man.

101.20 And, to speak concisely, the things out of which the Savior is are one thing and another (since the invisible is not the same as the visible, nor the timeless as the temporal), but He is not one person and another; God forbid. 101.21 For both are one by the mixture, God having become man, and man having been deified, or however one might name it. I say one thing and another, the opposite of how it is with the Trinity. For there it is one person and another, that we may not confound the persons; but not one thing and another, for the three are one and the same in Godhead. 101.22 If anyone says that He worked by grace, as in a prophet, but was not joined and united according to essence, may he be empty of the greater working, or rather full of the contrary. If anyone does not worship the crucified, "let him be anathema" and let him be ranked with the deicides. 101.23 If anyone says that He was perfected by works or after baptism or after the resurrection from the dead was deemed worthy of adoption, like those whom the Greeks introduce as spurious, "let him be anathema." 101.24 For that which is begun, or progressing, or being perfected is not God, even if it is so called because of the gradual manifestation. 101.25 If anyone says that the flesh has now been put aside and that the Godhead is bare of the body, and not that He both is and will come with what He assumed, may he not see the glory of His presence. 101.26 For where is the body now, if not with the One who assumed it? For surely it has not, according to the Manichean nonsense, been deposited in the sun, to be honored through dishonor; 101.27 or poured out into the air and dissolved, like the nature of a voice or the flow of an odor or the fleeting course of lightning. 101.28 And where is His being handled after the resurrection, or His being seen hereafter by those who pierced him? For Godhead in itself is invisible. 101.29 But He will come with His body, as my argument holds, and in such a state as He was seen by His disciples on the mountain, or as He was shown, the Godhead overpowering the little flesh. And just as we say these things to reject the suspicion, so too we write those to correct the innovation.

101.30 If anyone says the flesh came down from heaven, and is not from here and from us, "let him be anathema." For "The second man is from heaven," and "As is the heavenly one, so also are those who are heavenly," and "No one has ascended into heaven except he who descended from heaven, the Son of Man," and any other such passage, must be understood as spoken because of the union with the heavenly, 101.31 just as "all things were made through Christ" and "Christ dwells in our hearts," not according to the visible nature of God, but according to the intelligible, as the natures, so also the names are mingled and pass over into each other by the principle of their connaturality. 101.32 If anyone has put his trust in a man without a mind, he is truly mindless and not worthy of being saved at all. For what has not been assumed has not been healed; but what is united to God is also saved. 101.33 If half of Adam fell, half is also what was assumed and what is saved. But if the whole, He is united to the whole of what was born, and is saved as a whole. Let them not, therefore, begrudge us our complete salvation, nor invest the Savior with only bones and nerves and a painting of a man. 101.34 For if the man is without a soul, this is what the Arians also say, so that they may attribute the passion to the Godhead, on the ground that what moves the body is also what suffers. But if He is ensouled, if He is not rational, how is He a man? For man is not a mindless animal. 101.35 And it must be that the form and tabernacle are human, but the soul is that of a horse or an ox or some other of the unreasoning creatures. This, then, will be what is saved; and I have been deceived by the truth, while something else is honored, and I boast of something else. But if he is intelligent but not

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μητρός, ἀλλ' οὐχὶ ἕνα καὶ τὸν αὐτόν, καὶ τῆς υἱοθεσίας ἐκπέσοι τῆς ἐπηγγελμένης τοῖς ὀρθῶς πιστεύουσι. 101.19 Φύσεις μὲν γὰρ δύο Θεὸς καὶ ἄνθρωπος, ἐπεὶ καὶ ψυχὴ καὶ σῶμα· υἱοὶ δὲ οὐ δύο, οὐδὲ Θεοί. Οὐδὲ γὰρ ἐνταῦθα δύο ἄνθρωποι, εἰ καὶ οὕτως ὁ Παῦλος τὸ ἐντὸς τοῦ ἀνθρώπου καὶ τὸ ἐκτὸς προσηγόρευσε.

101.20 Καὶ εἰ δεῖ συντόμως εἰπεῖν, ἄλλο μὲν καὶ ἄλλο τὰ ἐξ ὧν ὁ Σωτὴρ (εἴπερ μὴ ταὐτὸν τὸ ἀόρατον τῷ ὁρατῷ καὶ τὸ ἄχρονον τῷ ὑπὸ χρόνον), οὐκ ἄλλος δὲ καὶ ἄλλος· μὴ γένοιτο. 101.21 Τὰ γὰρ ἀμφότερα ἓν τῇ συγκράσει, Θεοῦ μὲν ἐνανθρωπήσαντος, ἀνθρώπου δὲ θεωθέντος, ἢ ὅπως ἄν τις ὀνομάσειε. Λέγω δὲ ἄλλο καὶ ἄλλο, ἔμπαλιν ἢ ἐπὶ τῆς Τριάδος ἔχει. Ἐκεῖ μὲν γὰρ ἄλλος καὶ ἄλλος, ἵνα μὴ τὰς ὑποστάσεις συγχέωμεν· οὐκ ἄλλο δὲ καὶ ἄλλο, ἓν γὰρ τὰ τρία καὶ ταὐτὸν τῇ θεότητι. 101.22 Εἴ τις ὡς ἐν προφήτῃ λέγοι κατὰ χάριν ἐνηργηκέναι, ἀλλὰ μὴ κατ' οὐσίαν συνῆφθαί τε καὶ συνάπτεσθαι, εἴη κενὸς τῆς κρείττονος ἐνεργείας, μᾶλλον δὲ πλήρης τῆς ἐναντίας. Εἴ τις οὐ προσκυνεῖ τὸν ἐσταυρωμένον, «ἀνάθεμα ἔστω» καὶ τετάχθω μετὰ τῶν θεοκτόνων. 101.23 Εἴ τις ἐξ ἔργων τετελειωμένον ἢ μετὰ τὸ βάπτισμα ἢ μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν υἱοθεσίας ἠξιῶσθαι λέγοι, καθάπερ οὓς Ἕλληνες παρεγγράπτους εἰσάγουσιν, «ἀνάθεμα ἔστω». 101.24 Τὸ γὰρ ἠργμένον ἢ προκόπτον ἢ τελειούμενον οὐ Θεός, κἂν διὰ τὴν κατὰ μικρὸν ἀνάδειξιν οὕτω λέγηται. 101.25 Εἴ τις ἀποτεθεῖσθαι νῦν τὴν σάρκα λέγοι καὶ γυμνὴν εἶναι τὴν θεότητα τοῦ σώματος, ἀλλὰ μὴ μετὰ τοῦ προσλήμματος καὶ εἶναι καὶ ἥξειν, μὴ ἴδοι τὴν δόξαν τῆς παρουσίας. 101.26 Ποῦ γὰρ τὸ σῶμα νῦν, εἰ μὴ μετὰ τοῦ προσλαβόντος; Οὐ γὰρ δὴ κατὰ τοὺς Μανιχαίων λήρους τῷ ἡλίῳ ἐναποτέ θειται, ἵνα τιμηθῇ διὰ τῆς ἀτιμίας· 101.27 ἢ εἰς τὸν ἀέρα ἐχέθη καὶ διελύθη, ὡς φωνῆς φύσις καὶ ὀδμῆς ῥύσις καὶ ἀστραπῆς δρόμος οὐχ ἱσταμένης. 101.28 Ποῦ δὲ καὶ τὸ ψηλαφη θῆναι αὐτὸν μετὰ τὴν ἀνάστασιν ἢ ὀφθήσεσθαί ποτε ὑπὸ τῶν ἐκκεντησάντων; Θεότης γὰρ καθ' ἑαυτὴν ἀόρατος. 101.29 Ἀλλ' ἥξει μὲν μετὰ τοῦ σώματος, ὡς ὁ ἐμὸς λόγος, τοιοῦτος δὲ οἷος ὤφθη τοῖς μαθηταῖς ἐν τῷ ὄρει ἢ παρε δείχθη, ὑπερνικώσης τὸ σαρκίον τῆς θεότητος. Ὥσπερ δὲ ταῦτα λέγομεν ἀποσκευαζόμενοι τὴν ὑπόνοιαν, οὕτω κἀκεῖνα γράφομεν διορθούμενοι τὴν καινοτομίαν.

101.30 Εἴ τις λέγοι τὴν σάρκα ἐξ οὐρανοῦ κατεληλυθέναι, ἀλλὰ μὴ ἐντεῦθεν εἶναι καὶ παρ' ἡμῶν, «ἀνάθεμα ἔστω». Τὸ γὰρ «Ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ», καὶ «Οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι», καὶ «Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανόν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς ὁ Υἱὸς τοῦ ἀνθρώπου», καὶ εἴ τι ἄλλο τοιοῦτον, νομιστέον λέγεσθαι διὰ τὴν πρὸς τὸν οὐράνιον ἕνωσιν, 101.31 ὥσπερ καὶ τὸ «διὰ Χριστοῦ γεγονέναι τὰ πάντα» καὶ «κατοικεῖν Χριστὸν ἐν ταῖς καρδίαις ἡμῶν», οὐ κατὰ τὸ φαινόμενον τοῦ Θεοῦ, ἀλλὰ κατὰ τὸ νοούμενον, κιρναμένων ὥσπερ τῶν φύσεων, οὕτω δὴ καὶ τῶν κλήσεων καὶ περιχωρουσῶν εἰς ἀλλήλας τῷ λόγῳ τῆς συμφυΐας. 101.32 Εἴ τις εἰς ἄνουν ἄνθρωπον ἤλπικεν, ἀνόητος ὄντως ἐστὶ καὶ οὐκ ἄξιος ὅλως σῴζεσθαι. Τὸ γὰρ ἀπρόσληπτον, ἀθεράπευτον· ὃ δὲ ἥνωται τῷ Θεῷ, τοῦτο καὶ σῴζεται. 101.33 Εἰ ἥμισυς ἔπταισεν ὁ Ἀδάμ, ἥμισυ καὶ τὸ προσειλημμένον καὶ τὸ σῳζόμενον. Εἰ δὲ ὅλος, ὅλῳ τῷ γεννηθέντι ἥνωται καὶ ὅλως σῴζεται. Μὴ τοίνυν βασκαινέτωσαν ἡμῖν τῆς παντελοῦς σωτηρίας, μηδὲ ὀστᾶ μόνον καὶ νεῦρα καὶ ζωγραφίαν ἀνθρώπου τῷ Σωτῆρι περιτιθέτωσαν. 101.34 Εἰ μὲν γὰρ ἄψυχος ὁ ἄνθρωπος, τοῦτο καὶ Ἀρειανοὶ λέγουσιν, ἵν' ἐπὶ τὴν θεότητα τὸ πάθος ἐνέγκωσιν, ὡς τοῦ κινοῦντος τὸ σῶμα, τούτου καὶ πάσχοντος. Εἰ δὲ ἔμψυχος, εἰ μὲν οὐ νοερός, πῶς καὶ ἄνθρωπος; οὐ γὰρ ἄνουν ζῷον ὁ ἄνθρωπος. 101.35 Καὶ ἀνάγκη τὸ σχῆμα μὲν ἀνθρώπειον εἶναι καὶ τὴν σκηνήν, τὴν δὲ ψυχὴν ἵππου τινὸς ἢ βοὸς ἢ ἄλλου τῶν ἀνοήτων. Τοῦτο γοῦν ἔσται καὶ τὸ σῳζόμενον· καὶ διεψεύσθην ἐγὼ παρὰ τῆς ἀληθείας, ἄλλου τιμηθέντος, ἄλλος μεγαλαυχούμενος. Εἰ δὲ νοερὸς ἀλλ' οὐκ