who willingly died according to the human for the salvation of the world. Thus we believe in the one God in three, father, son and holy spirit, as our lord Jesus Christ taught; and because he is true, we believe that this also is true. And his disciples thus taught us more broadly and thus we understand also from the power of wisdom

. Interpretation; Ch. 7. Text; We believe that the word of God and the man, whom the word of God put on, is the Christ. and the life of Christ in his flesh was the life of a most holy man, but the power of his wisdom and of his works was the power of God.

Interpretation; Ch. 8. Text; We believe that just as the soul and the body of one man become one man, so the word of God on the one part and on the other part the soul and the body are always two natures perfectly divided in one man. Thus also humanity and divinity are in the one Christ, perfectly divided by nature, united only hypostatically and personally. And neither was the word of God changed into the flesh or the soul of Christ, nor was the flesh of Christ or his soul changed into the word of God, but there was and is in Christ after that most wonderful dispensation of his, on the one hand the word of God, word, and on the other humanity, humanity. And that the humanity of Christ did not assume divinity, but the divinity of the word of God assumed human nature in its <τῷ> assumed constitution. Everything which is in God and from God is naturally God, because there is no accident in God. And for this reason, the intelligible word of God we name and believe to be God. And because this word of God was in Christ, for this reason we confess Christ to be God and man, man on account of the soul and the body, but God on account of the word of God in him.

Interpretation; Ch. 9. Text; We believe that the word of God was in Christ and in the world and in heaven and in God the father, because the word of God is infinite just as God who begets him, that is, conceives him, is infinite; and he has infinite power; except that he was in God in one way and in Christ in another and in the world in another.

Interpretation; Ch. 10. Text; We believe that when God shares his goodness and grace with any creature, he is in no way diminished, but rather is magnified, because from the virtue of created things the height of God is made manifest. And the more the creature is improved by the greater sharing of his goodness, so much more is the goodness of God and his power and love shown. For this reason the goodness of God and his power and love for men was more greatly magnified by the coming of <τὸν λόγον> himself, of God and God, with all his power to Jesus than that he sent to the prophets one grace of his or two, to one prophet less, and to another greater.

Interpretation; Ch. 11. Text; We believe that Christ was crucified and died by his own will for many and great benefits which require many words, and all things according to the human; for the word of God is neither crucified, nor dies, nor rises, but rather he raised the dead themselves, just as he also raised the flesh which he wore. We believe that Christ, having risen, was taken up into the heavens and is about to come again with glory to judge the world.

Interpretation; Ch. 12. Text; We believe that the souls of men are immortal, that the bodies of the saints will be raised incorruptible, bright, light, needing neither food, nor drink, nor clothing, nor any other bodily pleasure and that the souls and the bodies of those who believe well and well

ὅστις ἑκουσίως ἀπέθανε κατὰ τὸ ἀνθρώπινον ὑπὲρ τοῦ σωθῆναι τὸν κόσμον. Οὕτω πιστεύομεν ἡμεῖς τὸν ἕνα Θεὸν ἐν τριάσι, πατέρα, υἱὸν καὶ πνεῦμα ἅγιον, καθὼς ἐδίδαξεν ὁ κύριος ἡμῶν Ἰησοῦς Χριστός· καὶ διότι ἐστὶν ἀληθής, πιστεύομεν, ὅτι ἐστὶ καὶ αὐτὸ ἀληθές. Καὶ οἱ μαθη ταὶ αὐτοῦ οὕτως ἐδίδαξαν ἡμᾶς πλατύτερον καὶ οὕτω νοοῦμεν καὶ ἀπὸ τῆς δυνάμεως τῆς σοφίας

. Ἑρμηνεία· Κφ. ζʹ. Κείμενον· Πιστεύομεν, ὅτι ὁ λόγος τοῦ Θεοῦ καὶ ὁ ἄνθρωπος, ὃν ἐνεδύ θη ὁ λόγος τοῦ Θεοῦ, ἔστιν ὁ Χριστός. καὶ ἡ μὲν ζωὴ τοῦ Χριστοῦ ἐν τῇ σαρκὶ αὐτοῦ ἦν ζωὴ ἀνθρώπου ὑπεραγίου, ἡ δὲ δύναμις τῆς σοφίας καὶ τῶν ἔργων αὐτοῦ ἦν Θεοῦ δύναμις.

Ἑρμηνεία· Κφ. ηʹ. Κείμενον· Πιστεύομεν, ὅτι ὥσπερ ἡ ψυχὴ καὶ τὸ σῶμα τοῦ ἐνὸς ἀν θρώπου γίνεται εἷς ἄνθρωπος, οὕτως ὁ λόγος τοῦ Θεοῦ ἀφ' ἑνὸς μέρους καὶ ἀπ' ἀλλ' μέρους ἡ ψυχὴ καὶ τὸ σῶμα εἰσὶ πάντοτε δύο φύσεις μεμερισμέναι τελείως ἐν ἑνὶ ἀνθρώπῳ. Οὕτως καὶ ἡ ἀνθρωπότης καὶ ἡ θεότης εἰσὶν ἐν τῷ ἑνὶ Χριστῷ μεμερισμέ ναι τῇ φύσει τελείως, καθ' ὑπόστασιν μόνον καὶ προσωπικῶς ἡνωμέναι. Καὶ οὔτε ὁ λόγος τοῦ Θεοῦ μετεβλήθη εἰς τὴν σάρκα ἢ τὴν ψυχὴν τοῦ Χριστοῦ, οὔτε ἡ σὰρξ τοῦ Χριστοῦ ἢ ἡ ψυχὴ αὐτοῦ μετετράπη εἰς λόγον Θεοῦ, ἀλλὰ ἦν καὶ ἔστιν ἐν τῷ Χρι στῷ μετὰ τὴν ὑπερθαύμαστον αὐτοῦ οἰκονομίαν ἐκείνην ὁ μὲν τοῦ Θεοῦ λόγος, λόγος, ἡ δὲ ἀνθρωπότης, ἀνθρωπότης. Καὶ ὅτι οὐ προσέλαβεν ἡ ἀνθρωπότης τοῦ Χριστοῦ τὴν θεότητα, ἀλλ' ἡ θεότης τοῦ λόγου τοῦ Θεοῦ προσέλαβε τὴν ἀνθρωπείαν φύσιν ἐν αὐτῷ <τῷ> προσληφθῆναι σύστασιν. Πᾶν ὅπερ ἐστὶ ἐν τῷ Θεῷ καὶ ἐκ τοῦ Θεοῦ φυσικῶς Θεός ἐστι, διότι οὐκ ἔστιν ἐν τῷ Θεῷ συμβεβηκός. Καὶ διὰ τοῦτο, τὸν νοη-τὸν λόγον τοῦ Θεοῦ, Θεὸν ὀνομάζομεν καὶ πιστεύομεν. Καὶ διότι οὗτος ὁ λόγος τοῦ Θεοῦ ἦν ἐν τῷ Χριστῷ, διὰ τοῦτο τὸν Χριστὸν Θεὸν καὶ ἄνθρωπον ὁμολογοῦμεν, ἄνθρωπον μὲν διὰ τὴν ψυχὴν καὶ τὸ σῶμα, Θεὸν δὲ διὰ τὸν ἐν αὐτῷ λογὸν τοῦ Θεοῦ.

Ἑρμηνεία· Κφ. θʹ. Κείμενον· Πιστεύομεν, ὅτι ὁ λόγος τοῦ Θεοῦ ἦν ἐν τῷ Χριστῷ καὶ ἐν τῷ κόσμῳ καὶ ἐν τῷ οὐρανῷ καὶ ἐν τῷ Θεῷ καὶ πατρί, διότι ὁ λόγος τοῦ Θεοῦ ἐστιν ἄπειρος ὥσπερ ὁ Θεός ἐστιν ἄπειρος ὁ γεννῶν αὐτόν, ἤγουν νοῶν· καὶ ἄπειρον δύναμιν ἔχει· πλὴν ἐν τῷ Θεῷ κατὰ ἄλλον τρόπον ἦν καὶ ἐν τῷ Χριστῷ κατὰ ἄλλον καὶ ἐν τῷ κόσμῳ κατὰ ἄλλον.

Ἑρμηνεία· Κφ. ιʹ. Κείμενον· Πιστεύομεν, ὅταν ὁ Θεὸς κοινωνῇ τῆς ἀγαθότητος αὐτοῦ καὶ τῆς χάριτος κτίσματί τινι, οὐδαμῶς ζημιοῦται, ἀλλὰ μᾶλλον μεγαλύνεται, διότι ἐκ τῆς ἀρετῆς τῶν κτισμάτων τὸ ὕψος τοῦ Θεοῦ φανεροῦται. Καὶ ὅσον μᾶλλον βελτιοῦται τὸ κτίσμα τῇ πλείονι κοινωνίᾳ τῆς ἀγαθότητος αὐτοῦ, τοσοῦτον πλέον ἡ ἀγα-θότης τοῦ Θεοῦ καὶ ἡ δύναμις καὶ ἡ ἀγάπη δείκνυται. ∆ιὰ τοῦτο ἡ ἀγαθότης τοῦ Θεοῦ καὶ ἡ δύναμις καὶ ἡ ἀγάπη εἰς τοὺς ἀνθρώπους πλέον ἐμεγαλύνθη ἐκ τοῦ ἐλθεῖν αὐτὸν <τὸν λόγον> τοῦ Θεοῦ καὶ Θεὸν μετὰ πάσης αὑτοῦ δυνάμεως εἰς τὸν Ἰησοῦν ἢ ὅτι ἔπεμπεν εἰς τοὺς προφήτας μίαν χάριν αὑτοῦ ἢ δύο, εἰς ἄλλον μὲν προφήτην ἐλάτ-τονα, εἰς ἄλλον δὲ μείζονα.

Ἑρμηνεία· Κφ. ιαʹ. Κείμενον· Πιστεύομεν, ὅτι ὁ Χριστὸς ἐσταυρώθη καὶ ἀπέθανεν οἰκείῳ θελήματι διὰ πολλὰς καὶ μεγάλας ὠφελείας δεομένας πολλῶν λόγων, καὶ πάντα κατὰ τὸ ἀνθρώπινον· ὁ γὰρ λόγος τοῦ Θεοῦ οὔτε σταυροῦται, οὔτε ἀποθνήσκει, οὔτε ἀνί-σταται, ἀλλὰ μᾶλλον ἀνέστησεν αὐτοὺς τοὺς νεκρούς, ὥσπερ ἀνέστησε καὶ τὴν σάρ-κα, ἣν ἐφόρεσε. Πιστεύομεν, ὅτι ὁ Χριστὸς ἀναστὰς ἀνελήφθη εἰς τοὺς οὐρανοὺς καὶ πάλιν μέλλει ἔρχεσθαι μετὰ δόξης, ἵνα κρίνῃ τὸν κόσμον.

Ἑρμηνεία· Κφ. ιβʹ. Κείμενον· Πιστεύομεν, ὅτι αἱ ψυχαὶ τῶν ἀνθρώπων εἰσὶν ἀθάνατοι, ὅτι τὰ σώματα τῶν ἁγίων ἀναστήσονται ἄφθαρτα, φωτεινά, ἐλαφρά, μήτε τροφῆς χρή-ζονται, μήτε πόσεως, μήτε ἐνδυμάτων, μήτε ἄλλης τινὸς σωματικῆς ἡδονῆς καὶ ὅτι αἱ ψυχαὶ καὶ τὰ σώματα τῶν καλῶς πιστευόντων καὶ καλῶς