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Behold, from both he named the whole, that is, man. And from one of the parts, as David says: "Let all flesh bless his holy name," so that it might say: Every man—for flesh without a soul does not bless God—, and "in seventy souls Jacob went down into Egypt," and "his soul passed through iron"; for a soul is not bound without a body. 17 Thus Scripture at one time says Christ is God, at another man, and at another both God and man; and at one time it discourses concerning his divinity, at another concerning his humanity, and at another concerning both together. It is necessary, therefore, to assign the lofty things to his divinity, and the lowly things to his humanity, and both these and those to the one hypostasis. 18 To say perfect God and perfect man declares the perfection of the natures, it does not signify hypostases. The term God is indicative of nature, likewise also the term man. We know the Son and Word of God, that he is a perfect hypostasis and that he is timeless and invisible and incomprehensible and intangible and uncircumscribed and impassible, and neither passion nor injury touches him. Inasmuch, then, as he is a perfect hypostasis, he is other than the Father; for the Father is one and the Son another and the Holy Spirit another, that is, one hypostasis and another, as Gregory the Theologian says: "For there one and another, lest we confuse the hypostases, but not one thing and another; for the three are one and the same in divinity," that is, in nature. For divinity is a name of nature and not of hypostasis. But to have pre-eternal existence and the invisible and the incomprehensible and the intangible and the uncircumscribed and the impassible, the creative, the divine and all-powerful will, the all-powerful energy, all these things are not of hypostasis, but of nature; for they are similarly observed in the Father and in the Son and in the Holy Spirit. The things similarly observed in all consubstantial hypostases are natural, <but hypostatic are> the things which separate a hypostasis from a consubstantial hypostasis, such as the unbegottenness of the Father and the begottenness of the Son and the procession of the Holy Spirit. 19 We know again, that the flesh of the Lord has a temporal existence and its production from non-being into being, and shape and size and form and members and circumscription and palpability and human life and motion and sensation and the passage from place to place and human will and human energy and hunger and thirst and sleep and reasoning and cowardice and agony and being slapped and being spat upon and being helped by angels and suffering and dying and all human things. But all these things are of nature and not of hypostasis; for all these things are observed in each hypostasis. For having a nose does not indicate a hypostasis, but having a snub nose or a hooked one separates it from consubstantial hypostases; for having a nose is natural to all men, but having a snub or hooked nose defines a hypostasis and a person. Therefore, neither are the human things referred to the divinity nor the divine things brought down to the humanity, even if the flesh partook of the divine things; for the divinity is communicative, not receptive; it imparts of its own things, it does not receive of the things of the flesh. Therefore, neither the divine things define a hypostasis, nor the human things, but they signify nature and nature. 20 We know again, that the flesh of the Lord never existed by itself, nor did it have a beginning or cause of existence other than the Son and Word of God, nor did that holy body or that pure soul become of anyone else except the Son of God and

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Ἰδοὺ ἐξ ἀμφοτέρων ὠνόμασε τὸ ὅλον, τουτέστι τὸν ἄνθρωπον. Ἀπὸ δὲ ἑνὸς τῶν μερῶν, ὥς φησιν ὁ ∆αυίδ· « Εὐλογείτω πᾶσα σὰρξ τὸ ὄνομα τὸ ἅγιον αὐτοῦ» , ἵνα εἴπῃ· Πᾶς ἄνθρωπος-οὐ γὰρ σὰρξ ἐκτὸς ψυχῆς εὐλογεῖ τὸν θεόν-, καὶ « ἐν ἑβδομήκοντα ψυχαῖς κατῆλθεν Ἰακὼβ εἰς Αἴγυπτον» , καὶ « σίδηρον διῆλθεν ἡ ψυχὴ αὐτοῦ» · οὐ γὰρ δεσμεῖται ψυχὴ ἄνευ σώματος. 17 Οὕτω ποτὲ μὲν θεὸν ἡ γραφὴ τὸν Χριστόν φησι, ποτὲ δὲ ἄνθρωπον, ποτὲ δὲ καὶ θεὸν καὶ ἄνθρωπον, καὶ ποτὲ μὲν περὶ τῆς θεότητος αὐτοῦ διαλέγεται, ποτὲ δὲ περὶ τῆς ἀνθρωπότητος αὐτοῦ, ποτὲ δὲ περὶ τοῦ συναμφοτέρου. Χρὴ οὖν τὰ μὲν ὑψηλὰ νέμειν τῇ θεότητι αὐτοῦ, τὰ δὲ ταπεινὰ τῇ ἀνθρωπότητι αὐτοῦ, καὶ ταῦτα δὲ κἀκεῖνα τῇ μιᾷ ὑποστάσει. 18 Τὸ εἰπεῖν θεὸν τέλειον καὶ ἄνθρωπον τέλειον τὴν τῶν φύσεων δηλοῖ τελειότητα, οὐχ ὑποστάσεις σημαίνει. Τὸ θεὸς φύσεώς ἐστι δηλωτικόν, ὁμοίως καὶ τὸ ἄνθρωπος. Οἴδαμεν τὸν υἱὸν καὶ λόγον τοῦ θεοῦ, ὅτι ὑπόστασίς ἐστι τελεία καὶ ὅτι ἄχρονος καὶ ἀόρατος καὶ ἀκατάληπτος καὶ ἀψηλάφητος καὶ ἀπερίγραπτος καὶ ἀπαθὴς καὶ οὐχ ἅπτεται αὐτοῦ πάθος οὐδὲ ὕβρις. Καθὸ μὲν οὖν ὑπόστασίς ἐστι τελεία, ἄλλος ἐστὶ παρὰ τὸν πατέρα· ἄλλος γὰρ ὁ πατὴρ καὶ ἄλλος ὁ υἱὸς καὶ ἄλλος τὸ πνεῦμα τὸ ἅγιον, τουτέστιν ἄλλη καὶ ἄλλη ὑπόστασις, καθὼς λέγει ὁ θεολόγος Γρηγόριος· « Ἐκεῖ μὲν γὰρ ἄλλος καὶ ἄλλος, ἵνα μὴ τὰς ὑποστάσεις συγχέωμεν, οὐκ ἄλλο δὲ καὶ ἄλλο· ἓν γὰρ τὰ τρία καὶ ταυτὸν τῇ θεότητι» , τουτέστι τῇ φύσει. Θεότης γὰρ φύσεως ὄνομα καὶ οὐχ ὑποστάσεως. Τὸ δὲ προαιώνιον ἔχειν ὕπαρξιν καὶ τὸ ἀόρατον καὶ τὸ ἀκατάληπτον καὶ τὸ ἀψηλάφητον καὶ τὸ ἀπερίγραπτον καὶ τὸ ἀπαθές, τὸ δημιουργικόν, τὸ θεῖον καὶ παντοδύναμον θέλημα, ἡ παντοδύναμος ἐνέργεια, πάντα ταῦτα οὐχ ὑποστάσεώς εἰσιν, ἀλλὰ φύσεως· ὁμοίως γὰρ θεωροῦνται ἔν τε τῷ πατρὶ καὶ τῷ υἱῷ καὶ τῷ ἁγίῳ πνεύματι. Τὰ δὲ ὁμοίως θεωρούμενα ἐν πάσαις ταῖς ὁμοουσίοις ὑποστάσεσι φυσικά εἰσι, <ὑποστατικὰ δὲ> τὰ χωρίζοντα ὑπόστασιν ἀπὸ ὁμοουσίου ὑποστάσεως, οἷον τὸ ἀγέννητον τοῦ πατρὸς καὶ τὸ γεννητὸν τοῦ υἱοῦ καὶ τὸ ἐκπορευτὸν τοῦ ἁγίου πνεύματος. 19 Οἴδαμεν πάλιν, ὅτι ἡ σὰρξ τοῦ κυρίου ἔχει ὕπαρξιν χρονικὴν καὶ τὴν ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγωγὴν καὶ σχῆμα καὶ μέγεθος καὶ μορφὴν καὶ μέλη καὶ περιγραφὴν καὶ ψηλάφησιν καὶ ζωὴν ἀνθρωπίνην καὶ κίνησιν καὶ αἴσθησιν καὶ τὴν ἀπὸ τόπου εἰς τόπον μετάβασιν καὶ θέλησιν ἀνθρωπίνην καὶ ἐνέργειαν ἀνθρωπίνην καὶ πεῖναν καὶ δίψαν καὶ ὕπνον καὶ λογισμὸν καὶ δειλίαν καὶ ἀγωνίαν καὶ τὸ ῥαπίζεσθαι καὶ τὸ ἐμπτύεσθαι καὶ τὸ βοηθεῖσθαι ὑπ' ἀγγέλων καὶ τὸ πάσχειν καὶ ἀποθνῄ σκειν καὶ πάντα τὰ ἀνθρώπινα. Ἀλλὰ ταῦτα πάντα φύσεώς εἰσι καὶ οὐχ ὑποστάσεως· πάντα γὰρ ταῦτα ἐν ἑκάστῃ ὑποστάσει θεωροῦνται. Οὐ γὰρ τὸ ἔχειν ῥῖνα ὑπόστασιν δηλοῖ, ἀλλὰ τὸ ἔχειν σιμὴν ῥῖνα ἢ γρυπὴν χωρίζει ἐκ τῶν ὁμοουσίων ὑποστάσεων· τὸ μὲν γὰρ ἔχειν ῥῖνα φυσικὸν ὑπάρχει πᾶσι τοῖς ἀνθρώποις, τὸ δὲ ἔχειν ῥῖνα σιμὴν ἢ γρυπὴν ὑπόστασιν καὶ πρόσωπον ἀφορίζει. Οὔτε οὖν τὰ ἀνθρώπινα ἀναγόμενα ἐπὶ τὴν θεότητα οὔτε τὰ θεῖα καταγόμενα ἐπὶ τὴν ἀνθρωπότητα, εἰ καὶ μετέσχε τῶν θείων ἡ σάρξ· μεταδοτικὴ γὰρ ἡ θεότης, οὐ μεταληπτική, μεταδίδωσι τῶν ἑαυτῆς, οὐ μεταλαμβάνει τῶν τῆς σαρκός. Οὔτε οὖν τὰ θεῖα ὑπόστασιν ἀφορίζουσιν οὔτε τὰ ἀνθρώπινα, ἀλλὰ φύσιν καὶ φύσιν σημαίνουσιν. 20 Οἴδαμεν πάλιν, ὅτι οὐδέποτε καθ' ἑαυτὴν ὑπῆρξεν ἡ σὰρξ τοῦ κυρίου οὐδὲ ἔσχεν ἀρχὴν ἢ αἰτίαν ὑπάρξεως εἰ μὴ τὸν υἱὸν καὶ λόγον τοῦ θεοῦ οὐδὲ ἐγένετο τὸ σῶμα ἐκεῖνο τὸ ἅγιον ἢ ἡ ψυχὴ ἐκείνη ἡ ἄχραντός τινος ἑτέρου εἰ μὴ τοῦ υἱοῦ τοῦ θεοῦ καὶ