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that things united unchangeably and unconfusedly are preserved in their own quantity, this I will clearly show you through the example of the three hypostases indivisibly and unconfusedly united according to substance, I mean, of the Father and of the Son and of the Holy Spirit. For because they are united they have not become one hypostasis, but while they are united according to substance, they are known in three, and united, hypostases. Thus also in the economy of Christ two natures exist united indivisibly and unconfusedly, remaining indeed two natures, but constituting one hypostasis of God the Word made flesh, in which they also exist united. But let the example be set forth only to demonstrate the unsound problem, since that of the union in Christ "6is the reverse of that in the Trinity. For there it is one and another, that we may not confuse the hypostases, but not one thing and another; for the three are one and the same in divinity"6. But in Emmanuel divinity is one thing, and humanity is another, that we may not confuse the natures; for "6the timeless is not the same as that in time, nor the invisible as the visible. But not one and another, may it not be!"6; for both by the union constituted one person and one characteristic hypostasis.

From the Apologies of Eulogius VI. Therefore let them not cause us trouble, those who wish to think nothing sound, but who speculate idly in vain and attempt to disturb the right and blameless faith. For we worship one Christ, Son of God, who appeared in the flesh to those on earth. We know, however, a difference of the divinity from the flesh. For God the Word is timeless, uncreated, impassible, and whatever befits the divine majesty. But his flesh, being one thing with him through the supreme and hypostatic union, on account of which the divine John also cries out, "The Word became flesh and dwelt among us," is in time, created, passible. But we confess that all these things of the flesh belong to God the Word. For if the flesh is his own, it is clear that all the things of the flesh will also be his; for he appropriates them to himself, even if his divine nature was not subject to them. For that all things of his flesh belong to God the Word after the incarnation, the divine scripture teaches us. For it says, "We have seen the Lord," speaking of the composite; for he who has seen the flesh of Christ has beheld the whole, even if the divinity was by nature unseen. And again, "they would not have crucified the Lord of glory," although he did not suffer in his divine nature, but in his own flesh. We are taught, therefore, in all these things, that of God the Word made flesh were both the divine and the human things; but in those things where it says that he hungered or thirsted or was touched or was seen, I understand that he did not suffer these things in his divine nature, but in the flesh that was assumed, according to which he was called man.

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ἑνούμενα ἀτρέπτως καὶ ἀσυγχύτως φυλάττεται ἐν τῇ οἰκείᾳ ποσότητι, τοῦτο σαφῶς ὑμῖν παραστήσω διὰ παραδείγματος τῶν τριῶν ὑποστάσεων ἀδιαιρέτως καὶ ἀσυγχύτως ἡνωμένων κατὰ τὴν οὐσίαν, φημὶ δὴ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. Οὐ γὰρ διὰ τὸ ἡνῶσθαι αὐτὰς μία ὑπόστασις γεγόνασιν, ἀλλ' ἡνωμέναι μέν εἰσι κατὰ τὴν οὐσίαν, ἐν τρισὶ δὲ καὶ ἡνωμέναις γνωρίζονται ὑποστάσεσιν. Οὕτως καὶ ἐπὶ τῆς οἰκονομίας τοῦ Χριστοῦ δύο οὐσίαι ἡνωμέναι ἀδιαιρέτως καὶ ἀσυγχύτως ὑπάρχουσι, μείνα-σαι μὲν δύο οὐσίαι, ἀποτελέσασαι δὲ μίαν ὑπόστασιν τοῦ θεοῦ λόγου σεσαρκωμένην, ἐν ᾗ καὶ ἡνωμέναι ὑπάρχουσιν. Κείσθω δὲ τὸ παράδειγμα εἰς μόνον τὸ παραστῆσαι τὸ πρόβλημα τὸ σαθρόν, ἐπεὶ τὸ τῆς ἐν Χριστῷ ἑνώσεως "6ἔμπαλιν ἢ ἐπὶ τῆς τριάδος ἔχει. Ἐκεῖ μὲν γὰρ ἄλλος καὶ ἄλλος, ἵνα μὴ τὰς ὑποστάσεις συγχέωμεν, οὐκ ἄλλο δὲ καὶ ἄλλο· ἓν γὰρ τὰ τρία καὶ ταὐτὸν τῇ θεότητι"6. Ἐν δὲ τῷ Ἐμμανουὴλ ἄλλο μὲν θεότης, ἄλλο δὲ ἀνθρωπότης, ἵνα μὴ τὰς οὐσίας συγχέωμεν· οὐ γὰρ "6ταὐτὸν τὸ ἄχρονον τῷ ἐν χρόνῳ καὶ τὸ ἀόρατον τῷ ὁρατῷ. Οὐκ ἄλλος δὲ καὶ ἄλλος, μὴ γένοιτο"6· τὰ γὰρ ἀμφότερα τῇ ἑνώσει ἓν πρόσωπον ἀπετέλεσαν καὶ μίαν ὑπόστασιν χαρακτηριστικήν.

Ἐκ τῶν Εὐλογίου συνηγοριῶν VI. Μὴ τοίνυν πράγματα ἡμῖν παρεχέτωσαν οἱ μηδὲν ὑγιὲς νο-εῖν βουλόμενοι, ἀλλὰ μάτην εἰκαιολογοῦντες καὶ τὴν ὀρθὴν καὶ ἀμώμητον πίστιν διαταράττειν ἐπιχειροῦντες. Ἡμεῖς γὰρ ἕνα Χριστὸν υἱὸν θεοῦ προσκυνοῦμεν σαρκὶ ὀφθέντα τοῖς ἐπὶ γῆς. ∆ιαφορὰν μέντοι τῆς θεότητος πρὸς τὴν σάρκα γινώσκομεν. Καὶ γὰρ ὁ θεὸς λόγος ἄχρονος, ἄκτιστος, ἀπαθής, καὶ ὅσα πρέπει τῇ θείᾳ μεγαλωσύνῃ. Ἡ δὲ σὰρξ αὐτοῦ ἕν τι ὑπάρχουσα πρὸς αὐτὸν διὰ τὴν ἄκραν καὶ ἐνυπόστατον ἕνωσιν, δι' ἣν καὶ ὁ θεσπέσιος Ἰωάννης βοᾷ· Ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, ἔγχρονος ὑπάρχει, κτιστή, παθητή. Πάντα δὲ ταῦτα τῆς σαρκὸς ὁμολογοῦμεν γενέσθαι τοῦ θεοῦ λόγου. Εἰ γὰρ ἰδία αὐτοῦ ἡ σάρξ, δῆλον ὅτι καὶ τὰ τῆς σαρκὸς πάντα αὐτοῦ ἔσται· οἰκειοποιεῖται γὰρ αὐτά, εἰ καὶ μὴ ὑπέκειτο τούτοις ἡ θεία αὐτοῦ φύσις. Ὅτι γὰρ πάντα τοῦ θεοῦ λόγου ἐστὶ μετὰ τὴν ἐνανθρώπησιν τὰ τῆς σαρκὸς αὐτοῦ, ἡ θεία γραφὴ ἡμᾶς παιδεύει. Φησὶ γάρ· Ἑωράκαμεν τὸν κύριον, τὸ συναμφότερον λέγουσα· ὁ γὰρ ἑωρακὼς τὴν σάρκα τοῦ Χριστοῦ ὅλον ἐθεάσατο, εἰ καὶ ἀθέατος τὸ κατὰ φύσιν ἡ θεότης ὑπῆρχε. Καὶ πάλιν· οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν, καίτοι τῇ θείᾳ φύσει αὐτοῦ μὴ παθόντος, ἀλλὰ τῇ οἰκείᾳ σαρκί. ∆ιδασκόμεθα οὖν ἐν πᾶσι τούτοις, ὅτι τοῦ θεοῦ λόγου σαρκωθέντος ἦν τά τε θεοπρεπῆ καὶ τὰ ἀνθρώπινα· ἀλλ' ἐν οἷς φησιν ὅτι ἐπείνησεν ἢ ἐδίψησεν ἢ ἐψηλαφήθη ἢ ὡράθη, νοῶ ὅτι οὐ τῇ θείᾳ φύσει ταῦτα πέπονθεν, ἀλλὰ τῇ προσληφθείσῃ σαρκί, καθ' ἣν ἄνθρωπος ἐχρημάτισεν.