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for in him all the fullness of the Godhead dwells bodily. For he does not say that the Father was incarnate, but that all the Godhead in the three hypostases exists without lack, in the Father, in the Son, in the Holy Spirit, existing perfectly in each hypostasis according to the voice of the Savior which says. All that is the Father's is mine, that is, whatever characteristics belong to the Father's substance, these belong to the Word of God who was also incarnate, not as if the Father were the Son or the Son were the Father; for these are names significant of their relation to one another. How then could we not say that the substance of the Godhead is in Christ without lack, when we say that he is perfect <God>? And how, confessing him to be perfect man, should we not also confess that the whole substance of humanity exists in him? For he did not assume a part of it, as Apollinarius says, flesh without a rational soul, but the whole substance, that is, flesh animated by a rational and intelligent soul. For this, existing perfectly and commonly in each individual human being, would rightly be called substance. For individuals are distinguished from one another not by substance, but by their accompanying properties, size and color and, to speak simply, by the characteristic qualities of the persons. 2. And how will they say that Christ is of two natures, if the name of nature is not understood by them in place of substances? For they will not dare to say it in place of characteristic hypostases, since they will be forced to say also of two persons. For the characteristic hypostasis makes one understand a person. And I say "with character," lest by the usual deception of the heretics they should suppose the hypostasis to be without character. For then it takes on the meaning of substance. And how do they suppose Christ after the union to be consubstantial with the Father and consubstantial with us and are not stupefied, confessing two consubstantials, but denying the two substances?

From the defenses of Eulogius of Alexandria

IV. 1. I have heard one of them, thinking himself to be arguing nobly, that there is no nature without a person, but that a person also accompanies a nature. If, therefore, there are two natures, there are certainly also two persons. How could one not pity those who propose such things, who so clearly stumble and, while pretending to fight against Nestorius, use his arguments and, as far as it is in them, make his disease secure? For if there is no nature without a person, but a person also accompanies a nature, and they say that the ineffable union in Christ came to be from two natures, then according to them Emmanuel is from two persons, and from now on the freedom to say there are two persons in Christ is opened up to the blasphemers, which is full of madness. For no one, if he were to unite Peter or Paul, would say one hypostasis and one person. For the hypostases, that is, persons, admit a union in substance and relation, not one that is hypostatic and constitutes one person. Therefore, hypostases are united in substance, as in the case of the Holy Trinity; for there are three hypostases of one substance. But a union in relation is understood in many ways: in homonymy, in equality of honor, in identity of will, and as many things are similar to these. In homonymy, for example, Judas the son of James and Judas Iscariot; in equality of honor and identity of will, as Peter and John; for each was an apostle, and they wished to increase the preaching of Christ. Therefore, as I said before, two hypostases or persons being united never constitute one hypostasis and one person. If, therefore, Emmanuel is from two natures, and nature is a person according to them, then he will also be from two persons,

2

γὰρ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς. Οὐ γὰρ τὸν πατέρα φησὶ σεσαρκῶσθαι, ἀλλ' ὅτι πᾶσα ἡ θεότης ἐν ταῖς τρισὶν ὑποστάσεσιν ἀνελλιπῶς ὑπάρχει, ἐν πατρί, ἐν υἱῷ, ἐν ἁγίῳ πνεύματι, ἐν ἑκάστῃ ὑποστάσει τελείως ἐνυπάρχουσα κατὰ τὴν φωνὴν τοῦ σωτῆρος τὴν λέγουσαν. Πάντα τὰ τοῦ πατρὸς ἐμά ἐστι, τουτέστιν ὅσα τῆς τοῦ πατρὸς οὐσίας ὑπάρχει γνωρίσματα, ταῦτα τοῦ θεοῦ λόγου καὶ σαρκωθέντος ἐστίν, οὐχ ὡς τοῦ πατρὸς ὄντος υἱοῦ ἢ τοῦ υἱοῦ ὄντος πατρός· ταῦτα γὰρ ὀνόματα σημαντικὰ τῆς πρὸς ἀλλήλους σχέσεως ὑπάρχει. Πῶς οὖν μὴ εἴπωμεν τὴν οὐσίαν τῆς θεότητος ἀνελλιπῶς ἐν τῷ Χριστῷ εἶναι, ὁπότε τέλειον <θεὸν> αὐτὸν εἶναί φαμεν; Πῶς δὲ καὶ τέλειον αὐτὸν ἄνθρωπον ὁμολο- γοῦντες οὐ πᾶσαν ἀνθρωπότητος οὐσίαν ἐνυπάρχειν αὐτῷ προ- σομολογήσωμεν; Οὐ γὰρ μέρος αὐτῆς προσείληφεν, ὡς Ἀπολι- νάριός φησι, σάρκα δίχα λογικῆς ψυχῆς, ἀλλὰ πᾶσαν τὴν οὐσίαν, ὅ ἐστι σὰρξ ἐψυχωμένη ψυχῇ λογικῇ καὶ νοερᾷ. Αὕτη γὰρ κοινῶς ἐν τοῖς καθ' ἕκαστον ἀνθρώποις τελείως ἐνυπάρχουσα, οὐσία εἰκότως ἂν ῥηθείη. Χωρίζονται γὰρ ἀλλήλων οἱ κατὰ μέρος οὐ τῇ οὐσίᾳ, τοῖς δὲ παρεπομένοις ἰδιώμασι, μεγέθει καὶ χρώματι καὶ ἁπλῶς εἰπεῖν ταῖς χαρακτηριστικαῖς τῶν προσώπων ποιότησιν. 2. Πῶς δὲ καὶ ἐκ δύο φύσεων φήσουσι τὸν Χριστόν, εἰ μὴ ἀντὶ οὐσιῶν αὐτοῖς νοηθείη τὸ τῆς φύσεως ὄνομα; Οὐ γὰρ ἀντὶ ὑποστάσεων χαρακτηριστικῶν τολμήσουσι λέγειν, ἐπεὶ καὶ ἐκ δύο προσώπων ἀναγκασθήσονται εἰπεῖν. Ἡ γὰρ ὑπόστασις ἡ χαρακτηριστικὴ πρόσωπον δίδωσιν ἐννοεῖν. Ἐν χαρακτῆρι δέ φημι, μήπως τῇ συνήθει τῶν αἱρετικῶν ἀπάτῃ δίχα χαρακτῆρος ὑπόθωνται τὴν ὑπόστασιν. Τότε γὰρ τὴν τῆς οὐσίας σημασίαν ἀποφέρεται. Πῶς δὲ καὶ ὁμοούσιον τῷ πατρὶ καὶ ἡμῖν ὁμοούσιον τὸν Χριστὸν μετὰ τὴν ἕνωσιν ὑποτίθενται καὶ οὐ ναρκῶσι δύο μὲν ὁμοούσια ὁμολογοῦντες, ἀρνούμεναι δὲ τὰς δύο οὐσίας;

Ἐκ τῶν συνηγοριῶν Εὐλογίου Ἀλεξανδρείας

IV. 1. Ἤκουσά τινος αὐτῶν γενναίως οἰομένου διαλέγεσθαι ὅτι οὐκ ἔστι φύσις ἀπρόσωπος, ἀλλὰ παρέπεται τῇ φύσει καὶ πρόσω- πον. Εἰ οὖν δύο φύσεις, πάντως καὶ δύο πρόσωπα. Πῶς οὐκ ἄν τις τοὺς τὰ τοιαῦτα προβαλλομένους ἐλεήσειεν, οἳ σαφῶς οὕτω προσπταίουσι καὶ Νεστορίῳ προσποιούμενοι πολεμεῖν τοῖς αὐτοῦ προβλήμασι κέχρηνται καὶ τὴν ἐκείνου νόσον τό γε ἐπ' αὐτοῖς ἀσφαλίζονται; Εἰ γὰρ οὐκ ἔστι φύσις ἀπρόσωπος, ἀλλὰ παρέπεται τῇ φύσει καὶ πρόσωπον, φασὶ δὲ ἐκ δύο φύσεων τὴν ἀπόρρητον ἕνωσιν ἐν Χριστῷ γεγονέναι, ἄρα ἐκ δύο προσώπων κατ' αὐτοὺς ὁ Ἐμμανουήλ, καὶ ἀνέῳκται λοιπὸν τοῖς βλασφημοῦ- σι παρρησία δύο πρόσωπα λέγειν ἐν Χριστῷ, ὅπερ μανίας ἀνάμεστον. Οὐ γὰρ ἂν Πέτρον ἢ Παῦλον, εἴ τις ἑνώσειεν, μίαν ὑπόστασιν καὶ ἓν πρόσωπον εἴποι. Αἱ γὰρ ὑποστάσεις, ὅ ἐστι πρόσωπα, τὴν κατ' οὐσίαν καὶ σχέσιν ἕνωσιν ἐπιδέχονται, οὐ τὴν ἐνυπόστατον καὶ ἓν πρόσωπον ἀποτελοῦσαν. Κατ' οὐσίαν μὲν οὖν αἱ ὑποστάσεις ἑνοῦνται, ὡς ἐπὶ τῆς ἁγίας τριάδος· τρεῖς γὰρ ὑποστάσεις μιᾶς οὐσίας ὑπάρχουσιν. Ἡ δὲ κατὰ σχέσιν ἕνωσις κατὰ πολλοὺς νοεῖται τρόπους· ἐν ὁμωνυμίᾳ, ἐν ἰσοτιμίᾳ, ἐν ταυτοβουλίᾳ, καὶ ὅσα τούτοις παραπλήσια. Ὁμωνυμίᾳ μέν, ὡς Ἰούδας ὁ Ἰακώβου καὶ ὁ Ἰσκαριώτης· ἰσοτιμίᾳ δὲ καὶταυτοβουλίᾳ, ὡς Πέτρος καὶ Ἰωάννης· ἑκάτερος γὰρ ἀπόστολος, καὶ αὔξειν ἠβούλοντο τὸ κήρυγμα τοῦ Χριστοῦ. Ὃ οὖν ἔφθην εἰπών, αἱ δύο ὑποστάσεις ἤγουν πρόσωπα ἑνούμενα οὐδέποτε μίαν ἀποτελοῦσιν ὑπόστασιν καὶ ἓν πρόσωπον. Εἰ οὖν ἐκ δύο φύσεων ὁ Ἐμμανουήλ, ἡ δὲ φύσις πρόσωπόν ἐστι κατ' αὐτούς, ἔσται ἄρα καὶ ἐκ δύο προσώπων,