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it also became a hypostasis, and the sword, which was previously a simple hypostasis of the nature of iron alone, became a composite hypostasis, having become also a hypostasis of the nature of fire, and it has both the nature of the iron unchanged and the nature of the fire assumed by it undiminished, so also Christ, being one hypostasis of the hypostases of the Godhead and having the entire nature of the Godhead in himself without deficiency, assumed from the holy virgin substantiated flesh, not a hypostasis, but rather what subsisted in him, a first-fruit of our nature; and having been simple before, it became composite afterwards, not a composite nature, but a hypostasis, and composite from the pre-existing Godhead in it and from the flesh assumed afterwards, animated by a rational and intelligent soul. 3 But if you say that, just as he became sin and a curse, so also he became flesh, we say that, just as for the abolition of sin and curse he became sin and a curse, so also for the abolition of flesh he became flesh, or just as for the establishment and renewal of flesh he became flesh, so for the establishment and renewal of sin and curse he became sin and a curse; but sin and curse are not a substance nor a creation of God, while flesh is a creation of God. Therefore, he did not become flesh in the same way he became sin and a curse. 4 Who is the one who partook of blood and flesh in like manner to us? For a mere man, being flesh and blood, is not said to partake of flesh and blood. If he was made like us in all things, who is the one who was made like us? For that which is made like something must necessarily be different. 5 How did "God send his son, born of a woman"? For one who does not exist is not sent. What, then, being what, did he become from a woman, tell me. 6 If the one from the virgin is not Son of God by nature and God by nature, how did he "sit at the right hand of the Father"? It is clear that the one who is Son by nature was cast out, or we worship a quaternity, and all the intelligent powers and we ourselves are idolaters of a man. 7 "My glory I will not give to another," says God. How then, if the one from the virgin is another besides the Son of God by nature and God, is he adored and worshiped? 8 If Jesus, the son of the virgin, is not Son of God by nature and God, how "at the name of Jesus will every knee bow, of things in heaven and on earth and under the earth"? But if every knee bows only to the Son by nature, how is "the name that is above every name" graciously given by God, if the same one were not also man? For as God he does not receive it; for he has it from before the ages. 9 If "the Christ" is from the Jews "according to the flesh," it remains that he is also understood and is and is said to be from another according to another mode; for to say "according to the flesh" further specifies that he is from another according to another mode; and from whom or according to what, if not from God inasmuch as he is God? For by calling him "who is" and "God" and "blessed" and "over all," he signifies these things. That "he who is God blessed over all" is from the Father before the ages. For it will be clear that God from God became from the Jews "according to the flesh," when he became man. 10 The blessed Paul says: "Let this mind be in you, which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant, being made in the likeness of men. And being found in appearance as a man, he humbled himself, becoming obedient unto death, even death on a cross. Therefore God also has highly exalted him and given him the name which is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Tell me, who is "the one being in the form of God," who "did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant"? A man

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ἐγένετο καὶ αὐτῇ ὑπόστασις, καὶ γέγονεν ἡ μάχαιρα ἡ πρότερον ἁπλῆ ὑπόστασις οὖσα μόνης σιδήρου φύσεως σύνθετος ὑπόστασις, γεγονυῖα καὶ πυρὸς φύσεως ὑπόστασις, καὶ ἔχει τήν τε τοῦ σιδήρου φύσιν ἀναλλοίωτον καὶ τὴν ὑπ' αὐτοῦ προσληφθεῖσαν τοῦ πυρὸς φύσιν ἀμείωτον, οὕτω καὶ ὁ Χριστὸς ὑπόστασις ὢν μία τῶν τῆς θεότητος ὑποστάσεων πᾶσάν τε τὴν τῆς θεότητος φύσιν ἐν ἑαυτῷ ἔχων ἀνελλιπῆ, προσελάβετο ἐκ τῆς ἁγίας παρθένου σάρκα ἐνυπόστατον, οὐχ ὑπόστασιν, ἐν αὐτῷ δὲ μᾶλλον ὑποστᾶσαν, ἀπαρχὴν τῆς ἡμετέρας φύσεως· καὶ πρότερον ἁπλῆ οὖσα γέγονεν ὕστερον σύνθετος, οὐ φύσις σύνθετος, ἀλλ' ὑπόστασις, σύνθετος δὲ ἐκ τῆς προϋπαρχούσης ἐν αὐτῇ θεότητος καὶ ἐκ τῆς ὕστερον προσληφθείσης σαρκὸς ἐψυχωμένης ψυχῇ λογικῇ τε καὶ νοερᾷ. 3 Εἰ δέ φατε, ὅτι, ὥσπερ ἁμαρτία καὶ κατάρα ἐγένετο, οὕτω καὶ σάρξ, φαμέν, ὅτι οὐκοῦν, ὥσπερ ἐπ' ἀναιρέσει ἁμαρτίας καὶ κατάρας ἐγένετο ἁμαρτία καὶ κατάρα, οὕτω καὶ ἐπ' ἀναιρέσει σαρκὸς σὰρξ ἐγένετο, ἢ ὥσπερ ἐπὶ συστάσει καὶ ἀνακαινισμῷ σαρκὸς σὰρξ ἐγένετο, οὕτως ἐπὶ συστάσει καὶ ἀνακαινισμῷ ἁμαρτίας καὶ κατάρας ἁμαρτία καὶ κατάρα ἐγένετο· ἀλλ' ἁμαρτία μὲν καὶ κατάρα οὐκ οὐσία οὐδὲ κτίσμα θεοῦ, σὰρξ δὲ κτίσμα θεοῦ. Οὐκ ἄρα, ὡς ἁμαρτία καὶ κατάρα γέγονεν, οὕτω καὶ σὰρξ ἐγένετο. 4 Τίς ὁ μετασχὼν παραπλησίως ἡμῖν αἵματος καὶ σαρκός; Ἄνθρωπος γὰρ ψιλὸς σὰρξ καὶ αἷμα τυγχάνων οὐ μετέχειν λέγεται σαρκὸς καὶ αἵματος. Εἰ κατὰ πάντα ἡμῖν ὡμοιώθη, τίς ὁ ὁμοιωθείς; Τὸ γὰρ τισὶν ὁμοιούμενον εἶναι πάντως ἀνάγκη διάφορον. 5 Πῶς «ἀπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ γεννώμενον ἐκ γυναικός»; ὁ γὰρ μὴ ὢν οὐκ ἀποστέλλεται. Τί οὖν ὤν, τί ἐκ γυναικὸς γέγονεν, εἴπατε. 6 Εἰ μὴ κατὰ φύσιν υἱὸς θεοῦ ὁ ἐκ παρθένου καὶ φύσει θεός, πῶς «ἐκάθισεν ἐν δεξιᾷ τοῦ πατρός»; ∆ῆλον, ὡς ἐξωσθέντος τοῦ κατὰ φύσιν ἢ τετράδι λατρεύομεν καὶ πᾶσαι αἱ νοεραὶ δυνάμεις καὶ ἀνθρωπολάτραι ἐσμέν. 7 «Τὴν δόξαν μου ἑτέρῳ οὐ δώσω», φησὶν ὁ θεός. Πῶς οὖν, εἰ ἄλλος παρὰ τὸν φύσει υἱὸν θεοῦ καὶ θεὸν ὁ ἐκ παρθένου, προσκυνεῖται καὶ λατρεύεται; 8 Εἰ μὴ φύσει υἱὸς θεοῦ καὶ θεὸς ὁ Ἰησοῦς ὁ τῆς παρθένου υἱός, πῶς «ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων»; Εἰ δὲ τῷ κατὰ φύσιν υἱῷ μόνῳ κάμπτει πᾶν γόνυ, πῶς τῷ θεῷ, εἰ μὴ καὶ ἄνθρωπος εἴη ὁ αὐτός, «τὸ ὑπὲρ πᾶν ὄνομα» χαρίζεται; Ὡς γὰρ θεὸς οὐ λαμβάνει· ἔχει γὰρ αὐτὸ προαιωνίως. 9 Εἰ «ὁ Χριστὸς» ἐξ Ἰουδαίων «τὸ κατὰ σάρκα», λείπεται αὐτὸν καὶ ἐξ ἄλλου καθ' ἕτερον νοεῖσθαι καὶ εἶναι καὶ λέγεσθαι· τὸ γὰρ εἰπεῖν «κατὰ σάρκα» προσδιωρίσατο, ὡς ἐξ ἄλλου καθ' ἕτερον· καὶ τίνος ἢ κατὰ τί εἰ μὴ ἐκ θεοῦ καθὸ θεός; «Ὄντα» γὰρ καὶ «θεὸν» καὶ «εὐλογητὸν» καὶ «ἐπὶ πάντων» αὐτὸν καλῶν ταῦτα σημαίνει. Ὅτι «ὁ ὢν θεὸς εὐλογητὸς ἐπὶ πάντων» προαιωνίως ἐκ πατρός. Θεὸς γὰρ ἐκ θεοῦ δῆλον ἔσται «τὸ κατὰ σάρκα» ἐξ Ἰουδαίων γέγονεν, ὅτε γέγονεν ἄνθρωπος. 10 Ὁ μακάριος Παῦλός φησι· «Τοῦτο φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλ' ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. ∆ιὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσε καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων καὶ πᾶσα γλῶσσα ἐξομολογήσηται, ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός.» Εἴπατε, τίς «ὁ ἐν μορφῇ θεοῦ ὑπάρχων», ὃς «οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβών»; Ἄνθρωπος