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ensouled with a rational and intellectual soul and not according to hypostasis, no less also the Father and the Holy Spirit were united to it. But if the union of Father and Son and Holy Spirit to the flesh is equal and one, let him who was born of a virgin be called Father and Son and Holy Spirit. For what is the distinction that only the Word is named Son of God? But if the Son alone had with him the union according to relation and energy, he will be of a different energy from the Father and the Holy Spirit, which is absurd. But if the union occurred according to hypostasis, nothing absurd will follow; for the Son is of a different hypostasis from the Father. 22 The blessed Paul says: "One God and Father, from whom are all things, and one Lord Jesus Christ, through whom are all things." Why is Jesus Christ ranked immediately with the Father, with no one intervening? Then where shall we ever place the only-begotten, raising a man to his place, and this man, as you say, being activated by him and honored through him? If you say that, just as Christ was born in Bethlehem, but was called a Nazarene because of his dwelling in Nazareth, so also God the Word was called man because of his dwelling in a man, then he has become neither flesh nor man, nor would he rightly be named man, but fleshy and human-like, as a Nazarene; for Christ is not called Nazareth, but a Nazarene. 23 If because of his indwelling in a man and relational union the Word of God is named man, then let the Father and the Holy Spirit also be named men; for the fullness of the Holy Trinity dwells in us through the Spirit. And indeed the all-wise Paul says: "Do you not know that you are the temple of God and that the Spirit of God dwells in you?", and Christ himself: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him". But the Father has in no way been called man, nor indeed the Holy Spirit, because of dwelling in us. Therefore neither is the Son named man because of his indwelling in a man, but as truly having become man in substance. 24 If, since the Word was in Christ, he became a performer of signs, you say that he is perhaps one of the holy prophets; for he also worked divine signs through the hands of holy men. 25 It is written that Christ was sanctified by the Father and received the coming of the Spirit. How then does he baptize in the Holy Spirit and fulfill those things fitting for the divine nature alone? For he is the bestower of sanctification. And showing this as his own good, he says: "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain any, they are retained." Therefore he is sanctified as man, but he sanctifies as God, being one and the same. 26 It is written concerning Christ: "Who in the days of his flesh, having offered up prayers and supplications with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear, though he was a Son, learned obedience from the things which he suffered, and having been made perfect, he became to all who obey him the cause of eternal salvation." Also the Lord himself: "My God, my God, why have you forsaken me?" If these things were said about a mere man, then it would be of one despondent and making the assault of temptation unbearable and conquered by fear and not noble in manner nor having a manly mind—for the words are of one distraught from faint-heartedness: "My soul is very sorrowful, even to death," and "now is my soul troubled," and "Father, if it is possible, let this cup pass from me"—these words are of one either not knowing the divine will or resisting the divine will; but if as about God bare of humanity, they are altogether unsuitable and unbecoming. But concerning God incarnate and made man

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ἐψυχωμένῃ ψυχῇ λογικῇ τε καὶ νοερᾷ καὶ οὐ καθ' ὑπόστασιν, οὐδὲν ἔλαττον καὶ ὁ πατὴρ καὶ τὸ πνεῦμα τὸ ἅγιον ταύτῃ ἥνωντο. Εἰ δὲ ἴση ἡ ἕνωσις καὶ μία πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος πρὸς τὴν σάρκα, λεγέσθω ὁ ἐκ παρθένου τεχθεὶς πατὴρ καὶ υἱὸς καὶ πνεῦμα ἅγιον. Τίς γὰρ ἡ ἀποκλήρωσις τὸν λόγον μόνον καὶ υἱὸν ὀνομάζεσθαι θεοῦ; Εἰ δὲ ὁ υἱὸς μόνος ἔσχεν πρὸς αὐτὸν τὴν κατὰ σχέσιν καὶ ἐνέργειαν ἕνωσιν, ἑτεροενεργὴς ἔσται παρὰ τὸν πατέρα καὶ τὸ πνεῦμα τὸ ἅγιον, ὅπερ ἄτοπον. Εἰ δὲ καθ' ὑπόστασιν ἡ ἕνωσις γέγονεν, οὐδὲν ἄτοπον ἕψεται· ἑτεροϋπόστατος γὰρ ὁ υἱὸς πρὸς τὸν πατέρα. 22 Ὁ μακάριος Παῦλός φησιν· «Εἷς θεὸς καὶ πατήρ, ἐξ οὗ τὰ πάντα, καὶ εἷς κύριος Ἰησοῦς Χριστός, δι' οὗ τὰ πάντα.» Ἀνθ' ὅτου Ἰησοῦς Χριστὸς ἀμέσως τῷ πατρὶ συντάττεται μεσολαβοῦντος οὐδενός; Εἶτα ὅποι ποτὲ τὸν μονογενῆ θήσομεν εἰς τὸν αὐτοῦ τόπον ἀναβιβάζοντες ἄνθρωπον, καὶ τοῦτον, καθώς φατε, ἐνεργούμενον ὑπ' αὐτοῦ καὶ δι' αὐτοῦ τιμώμενον; Εἴ φατε, ὅτι, ὥσπερ ὁ Χριστὸς ἐγεννήθη μὲν ἐν Βηθλεέμ, Ναζωραῖος δὲ ἐκλήθη διὰ τὴν ἐν Ναζαρὲτ κατοίκησιν, οὕτω καὶ ὁ θεὸς λόγος ἄνθρωπος ἐκλήθη διὰ τὴν ἐν ἀνθρώπῳ κατοίκησιν, οὐκοῦν οὐ σὰρξ οὐδ' ἄνθρωπος γεγένηται οὐδ' εἰκότως ἂν ἄνθρωπος ὀνομάζοιτο, ἀλλὰ σαρκαῖος καὶ ἀνθρωπαῖος ὡς Ναζωραῖος· οὐ γὰρ Ναζαρὲτ κέκληται ὁ Χριστός, ἀλλὰ Ναζωραῖος. 23 Εἰ διὰ τὴν ἐν ἀνθρώπῳ κατοίκησιν καὶ σχετικὴν ἕνωσιν ἄνθρωπος ὁ τοῦ θεοῦ λόγος ὀνομάζεται, οὐκοῦν καὶ ὁ πατὴρ καὶ τὸ πνεῦμα τὸ ἅγιον ἄνθρωποι ὀνομαζέσθωσαν· κατοικεῖ γὰρ ἐν ἡμῖν τῆς ἁγίας τριάδος τὸ πλήρωμα διὰ τοῦ πνεύματος. Καὶ γοῦν φησιν ὁ πάνσοφος Παῦλος· «Οὐκ οἴδατε, ὅτι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν;», καὶ αὐτὸς ὁ Χριστός· «Ἐάν τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτόν, καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ' αὐτῷ ποιησόμεθα». Ἀλλ' οὐδαμῶς ἄνθρωπος εἴρηται ὁ πατὴρ, οὔτε μὴν τὸ πνεῦμα τὸ ἅγιον διὰ τὸ κατοικεῖν ἐν ἡμῖν. Οὐκοῦν οὐδὲ ὁ υἱὸς διὰ τὴν ἐν ἀνθρώπῳ κατοίκησιν ἄνθρωπος ὀνομάζεται, ἀλλ' ὡς ἀληθῶς κατ' οὐσίαν γενόμενος ἄνθρωπος. 24 Εἰ, ἐπείπερ ἦν ὁ λόγος ἐν τῷ Χριστῷ, σημείων γέγονεν ἀποτελεστής, ἕνα που τάχα τῶν ἁγίων προφητῶν εἶναι αὐτόν φατε· ἐνήργηκε γὰρ καὶ διὰ χειρὸς ἁγίων τὰς θεοσημίας. 25 Ἡγιάσθαι γέγραπται ὁ Χριστὸς παρὰ τοῦ πατρὸς καὶ τὴν ἐπιδημίαν δεδέχθαι τοῦ πνεύματος. Πῶς οὖν ἐν ἁγίῳ βαπτίζει πνεύματι καὶ τὰ μόνῃ πρέποντα τῇ θείᾳ φύσει πληροῖ; Χορηγὸς γάρ ἐστιν ἁγιασμοῦ. Καὶ τοῦτο δεικνὺς ὡς ἴδιον ἀγαθόν φησι· «Λάβετε πνεῦμα ἅγιον. Ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφέωνται· ἄν τινων κρατῆτε, κεκράτηνται.» Ἁγιάζεται τοίνυν καθὸ ἄνθρωπος, ἁγιάζει δὲ καθὸ θεός, εἷς ὢν ὁ αὐτός. 26 Γέγραπται περὶ Χριστοῦ· «Ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σῴζειν αὐτὸν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας, καίπερ ὢν υἱός, ἔμαθε, ἀφ' ὧν ἔπαθε, τὴν ὑπακοὴν καὶ τελειωθεὶς ἐγένετο πᾶσι τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου.» Ἔτι καὶ αὐτὸς ὁ κύριος· «Θεέ μου, θεέ μου, ἱνατί με ἐγκατέλιπες;» Εἰ μὲν περὶ ψιλοῦ ἀνθρώπου ταῦτα ἐλέγετο, ἀκηδιῶντος ἄρα καὶ ἀφόρητον ποιουμένου τοῦ πειρασμοῦ τὴν ἔφοδον καὶ δέει νενικημένου καὶ οὐ γενναίου τὸν τρόπον οὐδ' ἀνδρικὸν ἔχοντος φρόνημα-ἀλύοντος γὰρ ἐκ μικροψυχίας τὰ ῥήματα· «Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου», καὶ «νῦν ἡ ψυχή μου τετάρακται», καὶ «πάτερ, εἰ δυνατόν, παρελθέτω ἀπ' ἐμοῦ τὸ ποτήριον τοῦτο»-, ταῦτα τὰ ῥήματα ἢ μὴ εἰδότος τὸ θεῖον θέλημα ἢ ἀντιπίπτοντος τῷ θείῳ θελήματι· εἰ δὲ ὡς περὶ θεοῦ γυμνοῦ ἀνθρωπότητος, ἀπεοικότα πάντη καὶ ἀπεμφαίνοντα. Περὶ δὲ θεοῦ σεσαρκωμένου καὶ ἐνηνθρωπηκότος