natures after the union; for we preach one hypostasis incarnate. Neither do we confuse them into one substance; for we do not abolish the difference of the natures because of the union, but we both recognize the composition in the whole and behold the whole in the composition, preaching Christ as whole God with the body, but not according to the body, and confessing the same as whole man also with the divinity, but not according to the divinity. 11. However many natures are hypostatically divided, they are considered in an equal number of persons. But however many natures are hypostatically united, they are considered in one person. 12. The flesh is flesh and not divinity, and the divinity is divinity and not flesh. If therefore these two are the same, how do they differ from one another? By nature or by hypostasis or only by a bare name and not by a difference of natures? Of which of the natures in Christ is the Father God, and of which of them is he Father? Is he God of the whole one incarnate nature of the Word? Therefore the Arians rightly say the Father is God of the Word. But if he is not God of the Word, how does he say: My Father and your | Father and my God and your God? 13. Have the things dissimilar to one another before the union, that is, the body and God the Word, remained dissimilar after the union, or have they become similar to one another by nature? If by saying two natures you mean an addition of a nature to the Holy Trinity, then surely he who speaks of two births in Christ speaks of an addition of a birth in the Holy Trinity. 14. When Christ was taken up, what from us did he bring up to the Father? A nature or a hypostasis? A body similar to the Word or not similar? And if it is similar to the Word, then the Word is surely circumscribed or the body uncircumscribed. But if it is not uncircumscribed, where did the uncircumscribed ascend, so that the holy disciples saw a phantasm and not reality? 15. Is this one incarnate nature of God the Word after the ineffable ascension similar to the Father in every way and consubstantial with him, or does Christ have that which is consubstantial with his own Father, and that which is of a different substance? And if Christ is wholly consubstantial with the Father, it is clear that the Father is created; for the flesh is a creature. But if the body is of a different substance from God the Word, how are there not two natures? 16. If Christ had said: Destroy me and in three days I will raise myself, we could have said that the whole one incarnate nature of God the Word was destroyed and died. But since he said, Destroy this temple and in three days I will raise it, let them tell us which nature was destroyed, and which raised the one that was destroyed. But if they are not willing to do this, let them tell us: Did the whole one | incarnate nature of God the Word die, or part and part, or half and half, or a third and two-thirds? 17. If he who says the divinity suffered is a Manichaean, and he who says a man suffered and was crucified is a Nestorian, then surely he who says the inseparable body of God suffered holds the right opinion.

φύσεις μετὰ τὴν ἕνωσιν· μίαν γὰρ ὑπόστασιν σεσαρκωμένην κηρύττομεν. Οὔτ' ἀλλήλας εἰς μίαν οὐσιότητα συγχέομεν· τὴν τῶν φύσεων γὰρ διαφορὰν οὐκ ἀναιροῦμεν διὰ τὴν ἕνωσιν, ἀλλὰ καὶ τὴν σύνθεσιν ἐν τῷ ὅλῳ γνωρίζομεν καὶ τὸ ὅλον ἐν τῇ συνθέσει θεωροῦμεν, ὅλον θεὸν τὸν Χριστὸν κηρύττοντες μετὰ τοῦ σώμα-τος, ἀλλ' οὐ κατὰ τὸ σῶμα, καὶ ὅλον ἄνθρωπον τὸν αὐτὸν ὁμολογοῦντες καὶ μετὰ τῆς θεότητος, ἀλλ' οὐ κατὰ τὴν θεότητα. 11. Ὅσαι ἂν ὦσι φύσεις ἐνυποστάτως διῃρημέναι, ἐν ἰσαρίθ-μοις προσώποις θεωροῦνται. Ὅσαι δ' ἂν ὦσι φύσεις ἐνυπο-στάτως ἡνωμέναι, ἐν ἑνὶ προσώπῳ θεωροῦνται. 12. Ἡ σὰρξ σάρξ ἐστι καὶ οὐ θεότης, καὶ ἡ θεότης θεότης ἐστὶ καὶ οὐ σάρξ. Εἰ οὖν ταὐτὸν τὰ δύο ταῦτα, πῶς ἀλλήλων διαφέρου- σιν; Κατὰ φύσιν ἢ καθ' ὑπόστασιν ἢ μόνον κατ' ὀνομασίαν ψιλὴν καὶ οὐ κατὰ διαφορὰν φύσεων; Ποίας τῶν ἐν Χριστῷ φύσεων θεός ἐστιν ὁ πατὴρ καὶ ποίας αὐτῶν πατήρ; Ἆρα θεός ἐστι τῆς πάσης μιᾶς φύσεως τοῦ λόγου σεσαρκωμένης; Οὐκοῦν καλῶς οἱ Ἀρειανοὶ θεὸν τοῦ λόγου τὸν πατέρα λέγουσιν. Εἰ δὲ οὐ θεὸς τοῦ λόγου, πῶς λέγει· Πατέρα μου καὶ πατέρα | ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν; 13. Τὰ ἀνόμοια ἀλλήλοις πρὸ τῆς ἑνώσεως, ἤγουν τὸ σῶμα καὶ ὁ θεὸς λόγος μεμενήκασι μετὰ τὴν ἕνωσιν ἀνόμοια ἢ γεγόνασι κατὰ φύσιν ἀλλήλοις ὅμοια; Εἰ τὸ λέγειν δύο φύσεις προσθήκην φύσεως λέγεις ἐπὶ τῆς ἁγίας τριάδος, πάντως καὶ ὁ λέγων δύο γεννήσεις εἰς τὸν Χριστὸν προσθήκην γεννήσεως λέγει ἐν τῇ ἁγίᾳ τριάδι. 14. Ἀναληφθέντος τοῦ Χριστοῦ, τί ἐξ ἡμῶν ἀνήγαγε τῷ πατρί; Φύσιν ἢ ὑπόστασιν; Σῶμα ὅμοιον τῷ λόγῳ ἢ οὐχ ὅμοιον; Καὶ εἰ μὲν ὅμοιον τῷ λόγῳ, πάντως καὶ ὁ λόγος περιγραπτὸς ἢ τὸ σῶμα ἀπερίγραπτον. Εἰ δὲ μὴ ἀπερίγραπτον, ποῦ ἀνήρχετο τὸ ἀπερί-γραπτον, ὥστε φαντασίαν οἱ ἅγιοι μαθηταὶ ἑώρων καὶ οὐκ ἀλήθειαν; 15. Αὕτη ἡ μία τοῦ θεοῦ λόγου φύσις σεσαρκωμένη μετὰ τὴν ἄφραστον ἀνάληψιν ὁμοία ἐστὶ τῷ πατρὶ κατὰ πάντα τρόπον καὶ ὁμοούσιος αὐτῷ, ἢ ἔχει ὁ Χριστὸς τὸ μὲν ὁμοούσιον τοῦ ἰδίου πατρός, τὸ δὲ ἑτεροούσιον. Καὶ εἰ ὁμοούσιος ὅλος ὁ Χριστὸς τῷ πατρί, δῆλον ὅτι κτιστὸς ὁ πατήρ· κτίσμα γὰρ ἡ σάρξ. Εἰ δὲ ἑτεροούσιον τὸ σῶμα παρὰ τὸν θεὸν λόγον, πῶς οὐ δύο φύσεις; 16. Εἰ μὲν εἶπεν ὁ Χριστός· Λύσατέ με καὶ ἐν τρισὶν ἡμέραις ἐγερῶ ἑαυτόν, εἴχομεν εἰπεῖν ὡς πᾶσα ἡ μία τοῦ θεοῦ λόγου φύσις ἡ σεσαρκωμένη λέλυται καὶ τέθνηκεν. Ἐπειδὴ δὲ Λύσατε τὸν ναὸν τοῦτον εἶπε καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν, εἴπωσιν ἡμῖν ποία μὲν φύσις λέλυται, ποία δὲ τὴν λυθεῖσαν ἀνέστησεν. Εἰ δὲ οὐ τοῦτο βούλονται, εἴπωσιν ἡμῖν· Πᾶσα ἡ μία | σεσαρκωμένη τοῦ θεοῦ λόγου φύσις τέθνηκεν ἢ μέρος καὶ μέρος ἢ ἥμισυ καὶ ἥμισυ ἢ τρίτον καὶ δίμοιρον; 17. Εἰ ὁ λέγων θεότητα παθοῦσαν μανιχαΐζει καὶ ὁ λέγων ἄνθρωπον παθόντα καὶ σταυρωθέντα νεστοριανίζει, πάντως ὁ λέγων σῶμα θεοῦ ἀχώριστον παθὸν ὀρθῶς δοξάζει.