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You say: For if, when you speak of Christ as from divinity and humanity, you confess him to be from two natures, and if for you "from divinity and humanity" has the same meaning as "from two natures," how is it that when you speak of Christ as divinity and humanity, and after the union as in divinity and humanity, you will not confess him to be two natures and in two natures? 15 If divinity and humanity are not the same in terms of natural quality, but are one thing and another, different and different, let every right-minded person consider whether what is one thing by nature and another thing can be one in substance and not two, but if two and not one, then they are plainly natures; for "one thing and another" indicates nature, as the wise in these matters have determined. Now is nature and nature one or two? Clearly two; for that one and one are two is clear even to infants. 16 But if you say that the things united are one, then listen, that the things united are not one in all respects, but only insofar as they are united. For if the things united are one in all respects, since man is composed of dissimilar natures, it is necessary to say that soul and body are one in all respects, and the incorporeal will be corporeal, and the corporeal incorporeal; and since divinity and humanity are united, they will be one with respect to their essential difference, and either the divine will be created or the human uncreated. 17 If the things united are one in all respects, and the body is composed of contrary qualities, shall we say that heat and cold are the same and dryness and wetness likewise the same, and that Peter and John, since they are united in nature, are therefore also one in hypostasis, the two of them? But it does not seem so to the right-minded and to the truth, but rather that the things united are one insofar as they are united; Peter and John, since they are united by nature, being consubstantial, are one according to nature, but soul and body, since they are united hypostatically, are one according to hypostasis; For no one in his right mind would say that soul and body are one by nature. 18 If the union came to be from two natures, then either there were two before the union, or in the union, or after the union. And if they subsisted before the union, why do we blame Nestorius? But if the flesh subsisted also after the union, why do you blame us? But if you say in the union, and the union remains, both now and forever indivisible, then now and forever they are and will be two. But if you say that at the time of the incarnation of the Word they were one in the union, before they were united, were they two or things united? For if both existed before the union, it is necessary to say that the union is of two hypostases; but if you say two in the union, and number according to you always introduces division, the union is the cause of division, and in the union you divide the union. 19 If each of the things from which Christ is constituted preserves its own definition and principle of substance even in the union, and the definition of Christ's divinity is one thing, and that of his humanity is another, why do you say that things not ranged under one and the same definition are one nature and not two? 20 If, according to you, the flesh of the Word of God is consubstantial with his uncreated divinity, you are sick with synousiosis; and why do you not burst forth with what you have long been in labor with? But if it is not consubstantial, how could things that are not consubstantial be of one nature, or how could things of one nature not also be consubstantial? For unless we are drunk, the definition of consubstantiality is having the same substance. 21 If Christ is consubstantial with the Father and consubstantial with us according to the same nature, then we are in every way consubstantial with the Father; for things that are consubstantial with the same thing according to the same nature are also consubstantial with each other. But if he is consubstantial with the Father according to the divinity, and with us according to the humanity, tell me, are divinity and humanity one nature? But if they are not one, they are certainly two, and Christ is two natures and in two natures; but if one, how do they differ? For things that differ, differ either essentially or

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λέγετε· Εἰ γὰρ ἐκ θεότητος καὶ ἀνθρωπότητος τὸν Χριστὸν λέγοντες ἐκ δύο φύσεων αὐτὸν ὁμολογεῖτε καὶ ἴσον παρ' ὑμῖν δύναται τὸ ἐκ θεότητος καὶ ἀνθρωπότητος τῷ ἐκ δύο φύσεων, πῶς θεότητα καὶ ἀνθρωπότητα τὸν Χριστὸν λέγοντες καὶ μετὰ τὴν ἕνωσιν καὶ ἐν θεότητι καὶ ἀνθρωπότητι οὐ δύο φύσεις αὐτὸν καὶ ἐν δυσὶν ὁμολογήσετε φύσεσιν; 15 Εἰ οὐ ταὐτὸν θεότης καὶ ἀνθρωπότης ὡς ἐν ποιότητι φυσικῇ, ἄλλο δὲ καὶ ἄλλο, ἕτερόν τε καὶ ἕτερον, σκοπείτω πᾶς τις εὖ φρονῶν, εἰ τὸ ἄλλο κατὰ φύσιν καὶ ἄλλο ἓν κατ' οὐσίαν καὶ οὐ δύο εἰσίν, εἰ δὲ δύο καὶ οὐχ ἕν, φύσεις δηλαδή· τὸ γὰρ ἄλλο φύσιν δηλοῖ, ὡς οἱ περὶ ταῦτα σοφοὶ διειλήφασιν. Φύσις δὲ καὶ φύσις μία ἐστὶν ἢ δύο; ∆ύο δῆλον· μία γὰρ καὶ μία καὶ τοῖς νηπίοις δῆλον, ὡς δύο εἰσίν. 16 Εἰ δέ φατε τὰ ἑνούμενα ἓν εἶναι· ἀλλ' ἀκούσατε, ὅτι τὰ ἑνούμενα οὐ κατὰ πάντα ἕν εἰσιν, ἀλλὰ καθὸ ἥνωται. Εἰ γὰρ τὰ ἑνούμενα κατὰ πάντα ἕν εἰσιν, ἐπειδὴ ἐξ ἀνομοίων φύσεων ὁ ἄνθρωπος σύγκειται, ἀνάγκη λέγειν, ὡς ψυχὴ καὶ σῶμα κατὰ πάντα ἕν εἰσι, καὶ ἔσται τὸ ἀσώματον σῶμα, καὶ τὸ σῶμα ἀσώματον· καὶ ἐπειδὴ θεότης καὶ ἀνθρωπότης ἥνωνται, ἔσονται ἓν κατὰ τὴν οὐσιώδη διαφοράν, καὶ ἢ τὸ θεῖον κτιστὸν ἢ τὸ ἀνθρώπινον ἄκτιστον. 17 Εἰ τὰ ἑνούμενα ἕν εἰσι κατὰ πάντα, τὸ δὲ σῶμα ἐξ ἐναντίων ποιοτήτων σύγκειται, ἐροῦμεν, ὡς θερμότης καὶ ψύξις ταὐτὸν καὶ ξηρότης καὶ ὑγρότης ὁμοίως ταὐτόν, καὶ Πέτρος καὶ Ἰωάννης, ἐπειδὴ τῇ φύσει ἥνωνται, ἄρα καὶ τῇ ὑποστάσει εἷς οἱ δύο τυγχάνουσιν. Ἀλλ' οὐχ οὕτω τοῖς εὖ φρονοῦσι καὶ τῇ ἀληθείᾳ δοκεῖ, μᾶλλον δὲ τὰ ἑνούμενα, καθὸ ἥνωται, ἓν εἶναι· Πέτρον μὲν καὶ Ἰωάννην, ἐπειδὴ κατὰ φύσιν ἥνωνται, ὁμοούσιοι τυγχάνοντες ἓν εἶναι κατὰ τὴν φύσιν, ψυχὴν δὲ καὶ σῶμα, ἐπειδὴ καθ' ὑπόστασιν ἥνωνται, ἓν εἶναι κατὰ τὴν ὑπόστασιν· Οὐ γὰρ κατὰ φύσιν ἓν εἶναι ψυχὴν καὶ σῶμα εἴποι τις ἂν νήφων τὸν λογισμόν. 18 Εἰ ἐκ δύο φύσεων ἡ ἕνωσις γέγονεν, ἢ πρὸ τῆς ἑνώσεως ἦσαν δύο ἢ ἐν τῇ ἑνώσει ἢ μετὰ τὴν ἕνωσιν. Καὶ εἰ μὲν πρὸ τῆς ἑνώσεως ὑπέστησαν, τί Νεστορίῳ μεμφόμεθα; Εἰ δὲ καὶ μετὰ τὴν ἕνωσιν ἡ σὰρξ ὑφέστηκε, τί ἡμῖν μέμφεσθε; Εἰ δὲ ἐν τῇ ἑνώσει φατέ, μένει δὲ ἡ ἕνωσις, καὶ νῦν καὶ εἰς τὸν αἰῶνα ἀδιάσπαστος καὶ νῦν εἰς τὸν αἰῶνα δύο εἰσί τε καὶ ἔσονται. Εἰ δὲ τῷ καιρῷ τῆς τοῦ λόγου σαρκώσεως τὸ ἓν τῇ ἑνώσει φατέ, πρὶν ἑνωθῶσιν, ἦσαν δύο ἢ ἑνωθέντα; Εἰ μὲν γὰρ πρὸ τῆς ἑνώσεως ὑπῆρξαν ἀμφότερα, ἐξ ὑποστάσεων ἀνάγκη λέγειν δύο τὴν ἕνωσιν· εἰ δὲ ἐν τῇ ἑνώσει δύο φατέ, ὁ δὲ ἀριθμὸς καθ' ὑμᾶς πάντως εἰσάγει διαίρεσιν, διαιρέσεως αἰτία ἡ ἕνωσις, καὶ ἐν τῇ ἑνώσει διαιρεῖτε τὴν ἕνωσιν. 19 Εἰ φυλάττει ἕκαστον τὰ ἐξ ὧν ὁ Χριστὸς τὸν ἴδιον τῆς οὐσίας ὅρον τε καὶ λόγον κἂν τῇ ἑνώσει καὶ ἕτερος μὲν ὁ τῆς Χριστοῦ θεότητος ὅρος καὶ ὁ τῆς αὐτοῦ ἀνθρωπότητος ἕτερος, τί τὰ μὴ ὑπὸ ἕνα καὶ τὸν αὐτὸν ὅρον ταττόμενα μίαν καὶ οὐ δύο φύσεις λέγετε; 20 Εἰ ὁμοούσιος ἡ τοῦ θεοῦ λόγου σὰρξ τῇ ἀκτίστῳ αὐτοῦ θεότητι καθ' ὑμᾶς, συνουσίωσιν νοσεῖτε· καὶ τί μὴ τὸ πάλαι ὑμῖν ὠδινόμενον ἀπορρήγνυτε; Εἰ δὲ οὐχ ὁμοούσιος, πῶς τὰ μὴ ὁμοούσια μιᾶς ἂν εἴη φύσεως ἢ πῶς τὰ μιᾶς φύσεως οὐχὶ καὶ ὁμοούσια; Εἰ μὴ γὰρ μεθύομεν, ὁμοουσιότητος ὅρος ἐστὶ τὰ τὴν αὐτὴν οὐσίαν ἔχοντα. 21 Εἰ ὁμοούσιος τῷ πατρὶ καὶ ὁμοούσιος ἡμῖν κατὰ τὴν αὐτὴν φύσιν ἐστὶν ὁ Χριστός, καὶ ἡμεῖς ἐκ παντὸς τῷ πατρὶ ὁμοούσιοι· τὰ γὰρ τῷ αὐτῷ κατὰ τὴν αὐτὴν φύσιν ὁμοούσια καὶ ἀλλήλοις ἐστὶν ὁμοούσια. Εἰ δὲ κατὰ τὴν θεότητα τῷ πατρί ἐστιν ὁμοούσιος, ἡμῖν δὲ κατὰ τὴν ἀνθρωπότητα, θεότης, εἴπατε, καὶ ἀνθρωπότης μία φύσις ἐστίν; Ἀλλ' εἰ μὲν οὐ μία, δύο πάντως καὶ δύο φύσεις ἐστὶν ὁ Χριστὸς καὶ ἐν δύο φύσεσιν· εἰ δὲ μία, πῶς διαφέρουσιν; Τὰ γὰρ διαφέροντα ἢ οὐσιωδῶς διαφέρει ἢ