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to give a proper hypostasis, but the two natures have one common hypostasis of sonship, that is, of the Son of God-for this hypostasis is Son of God according to the divinity and son of the virgin according to the humanity, and neither is each one of the natures without hypostasis nor does each have its own proper hypostasis-, and just as there we say the three hypostases are one nature, so here we say the two natures are one hypostasis. 8 Question: Is there a hypostasis without substance? You will say: By no means. Give, then, to each hypostasis of the holy trinity its own substance. But you do not give it. But if you say that the nature of the three hypostases is the same, I too will say that, even if there is no nature without hypostasis, the hypostasis of the two natures of Christ is the same. 9 Question: If there is no hypostasis without a person, and there are two hypostases in Christ, is it necessary to speak of two persons? 10 Just as Peter is one hypostasis, but two natures, soul and body, according to one nature he thinks, that is according to the substance of the soul, but according to another he is cut, that is according to that of the body, but Peter is one and one hypostasis who both does this and suffers that, and neither is the soul cut, even if Peter is cut, nor does the body think, even if Peter thinks, but Peter thinks insofar as he has a soul, and is cut insofar as he has a body, so also Christ, being one hypostasis, but having two natures of divinity and of incarnation, according to his divinity he worked miracles, but according to his humanity he suffered, and neither did his divinity suffer nor did his body work miracles, but the one Christ, the one hypostasis, the one person, both performed these things as God and suffered those things as man. And just as in the case of Peter the soul imparts to the body life, sensation, movement, and the body receives, but there is one hypostasis of the one giving and the one receiving, so also in the case of Christ the divinity gives, and the humanity receives, but there is one hypostasis of the giving divinity and of the receiving humanity. 11 If therefore the son of the virgin became son of God by grace, there are two sonships, one of the one by nature and another of the one by grace, and not one son, but two; for a son by nature and a son by grace will be called brothers, but would never be called one son, since we too, who are all adopted as sons to God by grace through baptism, are one son with the natural Son of God and one person. 12 But we do not say that the son of the virgin became Son of God nor that the hypostasis of the man became God, but that the Son of God became son of the virgin and that the hypostasis of the Son of God was named man. 13 The name God and the name man, likewise soul and body, do not characterize a hypostasis, but a nature, even if it is said of a hypostasis, it does not indicate the definition of the hypostasis, but of what nature the hypostasis is. God the Father: "God" does not indicate the property of the hypostasis, but of what nature he is, while "Father" indicates the property of the hypostasis. Man Peter: "man" indicates of what nature he happens to be, while "Peter" properly indicates the hypostasis. 14 Hypostasis is contemplated in the nature and the nature in the hypostasis, and according to this we speak of two natures in Christ, divinity and humanity, and of Christ in two natures, divinity and humanity; for the whole is in the parts and the parts are in the whole. 15 The parts of Peter are soul and body, but the parts of Christ are divinity and humanity. 16 It is a custom in scripture, sometimes to name the whole from both of the parts, as the Lord says: “But rather fear him who is able to destroy both soul and body in Gehenna.”

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ἰδίαν διδόναι ὑπόστασιν, ἀλλ' αἱ δύο φύσεις ἔχουσι μίαν ὑπόστασιν κοινὴν τῆς υἱότητος ἤγουν τῆς τοῦ υἱοῦ τοῦ θεοῦ-αὐτὴ γὰρ ὑπόστασις υἱὸς θεοῦ κατὰ τὴν θεότητα καὶ υἱὸς τῆς παρθένου κατὰ τὴν ἀνθρωπότητα, καὶ οὔτε ἀνυπόστατος μία ἑκάστη ἐστὶ τῶν φύσεων οὐδὲ ἑκάστη ἰδίαν ἔχει ὑπόστασιν-, καὶ ὥσπερ ἐκεῖ τὰς τρεῖς ὑποστάσεις μίαν φαμὲν φύσιν, οὕτως ὧδε τὰς δύο φύσεις μίαν ὑπόστασιν λέγομεν. 8 Ἐρώτησις· Ἔστιν ὑπόστασις ἀνούσιος; Ἐρεῖς· Οὐδαμῶς. ∆ὸςοὖν ἑκάστῃ ὑποστάσει τῆς ἁγίας τριάδος ἰδίαν οὐσίαν. Ἀλλ' οὐ δίδως. Εἰ δὲ λέγεις, ὅτι ἡ αὐτὴ φύσις τῶν τριῶν ἐστιν ὑποστάσεων, ἐρῶ κἀγώ, ὅτι, εἰ καὶ οὐκ ἔστι φύσις ἀνυπόστατος, ἡ αὐτὴ ὑπόστασίς ἐστι τῶν δύο Χριστοῦ φύσεων. 9 Ἐρώτησις· Εἰ οὐκ ἔστιν ὑπόστασις ἀπρόσωπος, δύο δὲ ὑποστάσεις ἐν τῷ Χριστῷ, ἀνάγκη καὶ δύο λέγειν πρόσωπα; 10 Ὥσπερ ὁ Πέτρος μία ἐστὶν ὑπόστασις, φύσεις δὲ δύο, ψυχὴ καὶ σῶμα, κατ' ἄλλην μὲν φύσιν νοεῖ, τουτέστι κατὰ τὴν τῆς ψυχῆς οὐσίαν, κατ' ἄλλην δὲ τέμνεται, τουτέστι κατὰ τὴν τοῦ σώματος, εἷς δέ ἐστι Πέτρος καὶ μία ὑπόστασις ἡ καὶ τοῦτο ἐνεργοῦσα κἀκεῖνο πάσχουσα, καὶ οὔτε ἡ ψυχὴ τέμνεται, εἰ καὶ ὁ Πέτρος τέμνεται, οὔτε τὸ σῶμα νοεῖ, εἰ καὶ ὁ Πέτρος νοεῖ, ἀλλ' ὁ Πέτρος νοεῖ μὲν καθὸ ψυχὴν ἔχει, τέμνεται δὲ καθὸ σῶμα, οὕτω καὶ ὁ Χριστὸς μία ὢν ὑπόστασις, ἔχων δὲ δύο φύσεις τῆς θεότητος καὶ τῆς σαρκώσεως κατὰ μὲν τὴν θεότητα αὐτοῦ ἐθαυματούργει, κατὰ δὲ τὴν ἀνθρωπότητα αὐτοῦ ἔπασχε, καὶ οὔτε ἡ θεότης αὐτοῦ ἔπασχεν οὔτε τὸ σῶμα ἐθαυματούργει, ἀλλ' ὁ εἷς Χριστός, ἡ μία ὑπόστασις, τὸ ἓν πρόσωπον, καὶ ταῦτα ἐνήργει ὡς θεὸς κἀκεῖνα ἔπασχεν ὡς ἄνθρωπος. Καὶ ὥσπερ ἐπὶ τοῦ Πέτρου ἡ μὲν ψυχὴ μεταδίδωσι τῷ σώματι ζωῆς, αἰσθήσεως, κινήσεως, τὸ δὲ σῶμα λαμβάνει, μία δέ ἐστιν ὑπόστασις τοῦ διδόντος καὶ τοῦ λαμβάνοντος, οὕτω καὶ ἐπὶ τοῦ Χριστοῦ ἡ μὲν θεότης δίδωσιν, ἡ δὲ ἀνθρωπότης λαμβάνει, μία δὲ ὑπόστασίς ἐστι τῆς διδούσης θεότητος καὶ τῆς λαμβανούσης ἀνθρωπότητος. 11 Εἰ οὖν ὁ υἱὸς τῆς παρθένου ἐγένετο υἱὸς τοῦ θεοῦ χάριτι, δύο υἱότητες, ἄλλη τοῦ φύσει καὶ ἄλλη τοῦ χάριτι, καὶ οὐχ εἷς υἱός, ἀλλὰ δύο· υἱὸς γὰρ φύσει καὶ υἱὸς χάριτι ἀδελφοὶ μὲν κληθήσονται, εἷς δὲ υἱὸς οὐκ ἂν λεχθείη ποτέ, ἐπεὶ καὶ πάντες οἱ χάριτι υἱοθετηθέντες τῷ θεῷ διὰ τοῦ βαπτίσματος εἷς ἐσμεν υἱὸς μετὰ τοῦ φύσει υἱοῦ τοῦ θεοῦ καὶ ἓν πρόσωπον. 12 Ἡμεῖς δὲ οὔ φαμεν τὸν υἱὸν τῆς παρθένου γενέσθαι υἱὸν θεοῦ οὐδὲ ὑπόστασιν τοῦ ἀνθρώπου γενέσθαι θεόν, ἀλλὰ τὸν υἱὸν τοῦ θεοῦ γενέσθαι υἱὸν τῆς παρθένου καὶ τὴν ὑπόστασιν τοῦ υἱοῦ τοῦ θεοῦ χρηματίσαι ἄνθρωπον. 13 Τὸ θεὸς ὄνομα καὶ τὸ ἄνθρωπος ὄνομα, ὁμοίως ψυχὴ καὶ σῶμα οὐχ ὑπόστασιν χαρακτηρίζει, ἀλλὰ φύσιν, εἰ καὶ ἐπὶ ὑποστάσεως λεχθῇ, οὐ τὸν ὅρον δηλοῖ τῆς ὑποστάσεως, ἀλλὰ ποίας ἐστὶν ὑπόστασις φύσεως. Θεὸς ὁ πατήρ· οὐ τὸ τῆς ὑποστάσεως ἰδίωμα δηλοῖ τὸ θεός, ἀλλὰ ποίας ἐστὶ φύσεως, τὸ δὲ πατὴρ τὸ ἰδίωμα τῆς ὑποστάσεως. Ἄνθρωπος ὁ Πέτρος· τὸ μὲν ἄνθρωπος δηλοῖ, ποίας τυγχάνει φύσεως, τὸ δὲ Πέτρος δηλοῖ κυρίως τὴν ὑπόστασιν. 14 Ὑπόστασις ἐν τῇ φύσει θεωρεῖται καὶ ἡ φύσις ἐν τῇ ὑποστάσει, καὶ κατὰ τοῦτό φαμεν ἐν τῷ Χριστῷ δύο φύσεις, θεότητα καὶ ἀνθρωπότητα, καὶ τὸν Χριστὸν ἐν δυσὶ φύσεσι, θεότητι καὶ ἀνθρωπότητι· καὶ γὰρ τὸ ὅλον ἐν τοῖς μέρεσι καὶ τὰ μέρη ἐν τῷ ὅλῳ. 15 Μέρη Πέτρου ψυχὴ καὶ σῶμα, μέρη δὲ Χριστοῦ θεότης καὶ ἀνθρωπότης. 16 Ἔθος τῇ γραφῇ, ποτὲ μὲν ἐξ ἀμφοτέρων τῶν μερῶν τὸ ὅλον ὀνομάζειν, ὡς ὁ κύριός φησι· « Φοβήθητε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ.»