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All its things are his and are called his, not of his divine nature, but, because the flesh is his and not another's, all things of his flesh are his and are called his. For this reason we speak of one hypostasis of the Word and of the flesh and not two, because he is not another and another, but one. For if there were two hypostases, there would be another and another—for hypostasis makes someone distinct—and if another and another, then no longer one, but two sons. 21 Therefore Christ is one and not two. For the flesh did subsist, and it is impossible for it not to subsist, but it did not subsist by itself nor did it belong to anyone except God the Word; for it is not subsisting that makes a hypostasis a hypostasis, but for each to subsist by itself, singularly, separately, and distinctly, and to become a certain person and to have its own prosopon. 22 We do not say that the Lord's flesh does not have a hypostasis or a prosopon—for it is impossible for it not to have one—but we say that it does not have another hypostasis or prosopon apart from that of God the Word; for whosever the soul and the body are, he is their hypostasis and prosopon. If, then, that flesh became another's and not God the Word's, how is he one son? For we have outlined that hypostasis makes a certain person, such as Peter and Paul, and that Peter and Paul are not one son, and neither is Peter Paul nor is Paul Peter. Therefore, if we were to speak of two hypostases, one of the Son of God and another, like us, of the son of the virgin, then neither is the son of the virgin the Son of God, nor is the son of the virgin Son of God, except as we are by grace. And it is impossible for the son by nature and the son by grace to be one son; for a son and a son are called brothers, if they are sons of the same father or of the same mother, but in no way are they both one son, since then we who have become sons of God by grace would be one son with the Son of God, and let things in heaven and on earth and under the earth worship us; but these things are not so. But that a son and a son are many sons, the apostle says: "For it was fitting for him, for whom are all things and by whom are all things, in bringing many sons to glory." Behold, the sons by grace are many and not one. 23 We do not say that the Word was changed and became flesh, but that the Word himself dwelt in the virgin's womb as if a divine seed and assumed from the virgin from her pure blood and in himself gave subsistence to flesh animated with a rational and intellectual soul, and that the flesh truly existed and subsisted not by itself, but in God the Word, nor did it have seed or any other hypostasis except God alone; for the hypostasis of every infant is seed, but of this one, God the Word. And every flesh belongs to someone, but this one belongs to no one except God the Word. For this reason there is one hypostasis. Thus we understand "the Word became flesh," and "was made flesh" and "was made man," not that he was changed—for the divine is unchangeable and immutable—nor that the flesh was changed into divinity—for each remained in the perfect limit of its own nature—but that that holy flesh had neither beginning nor cause of existence except the Son and Word of God himself, nor did it belong to another except him, and that in him it subsisted and in him the union of the natures, the divine and the human, occurred, without confusion or any change or alteration whatsoever. 24 Concerning the passion, how it is said to be of the Word. We do not say that the Word was spat upon or suffered in his divine nature, but, since he himself became the hypostasis for the flesh and the flesh is his and not another's, and he is not another and another but one and the same Son and Christ and Lord, the passions of his flesh are also referred to him; for they are his and not another's. 25 Just as my soul is mine and not another's and my body is mine and not

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ὅλα τὰ αὐτῆς αὐτοῦ εἰσὶ καὶ αὐτοῦ λέγονται, οὐχὶ τῆς θείας αὐτοῦ φύσεως, ἀλλ', ἐπειδὴ ἡ σὰρξ αὐτοῦ ἐστι καὶ οὐχ ἑτέρου τινός, αὐτοῦ εἰσὶ καὶ λέγονται πάντα τὰ τῆς σαρκὸς αὐτοῦ. ∆ιὰ τοῦτο λέγομεν μίαν ὑπόστασιν τοῦ λόγου καὶ τῆς σαρκὸς καὶ οὐ δύο, ὅτι οὐκ ἄλλος καὶ ἄλλος, ἀλλ' εἷς. Εἰ γὰρ δύο ὑποστάσεις, ἄλλος καὶ ἄλλος-ἡ γὰρ ὑπόστασις ἄλλον ποιεῖ τὸν δεῖνα-καὶ ἐὰν ἄλλος καὶ ἄλλος, οὐκέτι εἷς, ἀλλὰ δύο υἱοί. 21 Εἷς οὖν ὁ Χριστὸς καὶ οὐ δύο. Ὑπέστη μὲν γὰρ ἡ σάρξ, καὶ ἀνένδεκτον μὴ ὑποστῆναι αὐτήν, ἀλλ' οὐ καθ' ἑαυτὴν ὑπέστη οὐδὲ ἐγένετό τινος εἰ μὴ τοῦ θεοῦ λόγου· οὐ γὰρ τὸ ὑποστῆναι ποιεῖ ὑπόστασιν καὶ ὑπόστασιν, ἀλλὰ τὸ ἕκαστον καὶ καθ' ἑαυτὸ μονομερῶς καὶ κεχωρισμένως καὶ ἰδιαιρέτως ὑποστῆναι καὶ γενέσθαι τὸν δεῖνα καὶ ἴδιον ἔχειν πρόσωπον. 22 Οὐ λέγομεν μὴ ἔχειν τὴν σάρκα τοῦ κυρίου ὑπόστασιν ἢ πρόσωπον-ἀδύνατον γὰρ μὴ ἔχειν-, ἀλλὰ λέγομεν μὴ ἔχειν αὐτὴν ἄλλην ὑπόστασιν ἢ πρόσωπον παρὰ τὸν τοῦ θεοῦ λόγον· οὗτινος γάρ ἐστιν ἡ ψυχὴ καὶ τὸ σῶμα, αὐτός ἐστιν ὑπόστασις αὐτῶν καὶ πρόσωπον. Εἰ οὖν ἑτέρου τινὸς ἐγένετο ἡ σὰρξ ἐκείνη καὶ οὐ τοῦ θεοῦ λόγου, πῶς εἷς ἐστιν υἱός; Ὑπεγράψαμεν γάρ, ὅτι ὑπόστασις τὸν δεῖνα ποιεῖ, οἷον Πέτρον καὶ Παῦλον, καὶ ὅτι οὔκ εἰσι Πέτρος καὶ Παῦλος εἷς υἱὸς καὶ οὔτε ὁ Πέτρος ἐστὶ Παῦλος οὔτε ὁ Παῦλος Πέτρος. Οὐκοῦν εἰ δύο ὑποστάσεις εἴπομεν, ἄλλην τοῦ υἱοῦ τοῦ θεοῦ καὶ ἄλλην τοῦ υἱοῦ τῆς παρθένου καθ' ἡμᾶς, οὔτε τοῦ θεοῦ ἐστιν υἱὸς ὁ υἱὸς τῆς παρθένου οὔτε ὁ υἱὸς τῆς παρθένου υἱὸς τοῦ θεοῦ εἰ μὴ ὡς ἡμεῖς χάριτι. Καὶ ἀδύνατον τὸν φύσει υἱὸν καὶ τὸν χάριτι υἱὸν ἕνα υἱὸν εἶναι· υἱὸς γὰρ καὶ υἱὸς ἀδελφοὶ μὲν λέγονται, εἰ τοῦ αὐτοῦ πατρὸς ἢ τῆς αὐτῆς μητρὸς ὦσιν υἱοί, εἷς δὲ υἱὸς ἀμφότεροι οὐδαμῶς, ἐπεὶ καὶ ἡμεῖς οἱ χάριτι υἱοὶ τοῦ θεοῦ γενόμενοι εἷς υἱός ἐσμεν μετὰ τοῦ υἱοῦ τοῦ θεοῦ, καὶ προσκυνησάτω ἡμῖν τὰ ἐπουράνια καὶ τὰ ἐπίγεια καὶ τὰ καταχθόνια· ἀλλ' οὐκ ἔστι ταῦτα. Ὅτι δὲ υἱὸς καὶ υἱὸς πολλοὶ υἱοί, φησὶν ὁ ἀπόστολος·» Ἔπρεπε γὰρ αὐτῷ, δι' ὃν τὰ πάντα καὶ δι' οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα.» Ἰδοὺ οἱ χάριτι υἱοὶ καὶ πολλοὶ καὶ οὐχ εἷς. 23 Οὐ λέγομεν, ὅτι ὁ λόγος ἐτράπη καὶ ἐγένετο σάρξ, ἀλλ' ὅτι αὐτὸς ὁ λόγος ᾤκησεν ἐν τῇ γαστρὶ τῆς παρθένου οἱονεὶ θεῖος σπόρος καὶ προσελάβετο ἐκ τῆς παρθένου ἐκ τῶν ἁγνῶν αἱμάτων αὐτῆς καὶ ἐν ἑαυτῷ ὑπεστήσατο σάρκα ἐμψυχωμένην ψυχῇ λογικῇ τε καὶ νοερᾷ καὶ ὅτι ὑπῆρξε καὶ ὑπέστη σὰρξ ἀληθείᾳ οὐ καθ' ἑαυτήν, ἀλλ' ἐν τῷ θεῷ λόγῳ, οὐδὲ ἔσχε σπορὰν ἢ ἄλλο τι ὑπόστασιν εἰ μὴ τὸν θεὸν μόνον· παντὸς γὰρ βρέφους ὑπόστασις σπορά, ταύτης δὲ ὁ θεὸς λόγος. Καὶ πᾶσα σὰρξ τινὸς γίνεται, αὕτη δὲ οὐδὲ ἑνὸς εἰ μὴ τοῦ θεοῦ λόγου. ∆ιὰ τοῦτο μία ὑπόστασις. Οὕτω νοοῦμεν τὸ « ὁ λόγος σὰρξ ἐγένετο» , καὶ τὸ ἐσαρκώθη καὶ τὸ ἐνηνθρώπησεν, οὐχ ὅτι ἐτράπη-ἄτρεπτον γὰρ τὸ θεῖον καὶ ἀναλλοίωτον-, οὐδ' ὅτι ἡ σὰρξ ἐτράπη εἰς θεότητα-ἔμεινε γὰρ ἕκαστον ἐν τῷ τελείῳ ὅρῳ τῆς ἰδίας φύσεως-, ἀλλ' ὅτι οὔτε ἀρχὴν ἢ αἰτίαν ὑπάρξεως ἔσχεν ἡ σὰρξ ἐκείνη ἡ ἁγία εἰ μὴ αὐτὸν τὸν υἱὸν καὶ λόγον τοῦ θεοῦ οὔτε ἄλλου ἐγένετο εἰ μὴ αὐτοῦ, καὶ ὅτι ἐν αὐτῷ ὑπέστη καὶ ἐν αὐτῷ γέγονεν ἡ ἕνωσις τῶν φύσεων, τῆς θείας καὶ τῆς ἀνθρωπίνης, ἄνευ συγχύσεως καὶ τροπῆς οἱασοῦν καὶ ἀλλοιώσεως. 24 Περὶ τοῦ πάθους, πῶς λέγεται τοῦ λόγου. Οὐ λέγομεν, ὅτι ὁ λόγος εἰς τὴν θείαν αὐτοῦ φύσιν ἐνεπτύσθη ἢ ἔπαθεν, ἀλλ', ἐπειδὰν αὐτὸς ἐγένετο τῇ σαρκὶ ὑπόστασις καὶ αὐτοῦ ἐστιν ἡ σὰρξ καὶ οὐκ ἄλλου καὶ οὐκ ἔστιν ἄλλος καὶ ἄλλος, ἀλλ' εἷς καὶ ὁ αὐτὸς υἱὸς καὶ Χριστὸς καὶ κύριος, καὶ τὰ πάθη τῆς σαρκὸς αὐτοῦ εἰς αὐτὸν ἀναφέρεται· αὐτοῦ γάρ εἰσι καὶ οὐκ ἄλλου. 25 Ὥσπερ ἡ ψυχή μου ἐμή ἐστι καὶ οὐκ ἄλλου καὶ τὸ σῶμά μου ἐμὸν καὶ οὐκ