5

And quantity, its own significant number, whether the quantity is continuous, or whether it is divided. ........................................................................................................................ 182

That it is impious to say Christ is one composite nature, and that this conflicts with the truth. ............................................................................................................................ 183

Concerning composite hypostasis. ........................................................................................ 184

A brief resolution of Severus's difficulty against the phrase, In two. ................... 185

A brief exposition of the interpretation of the phrases of the faith rightly confessed concerning Christ according to the Catholic

Church. ......................................................................................................................... 187

13. By the same author, a concise discourse to Peter the Illustrious against the dogmas of Severus

. ............................................................................................................................................. 191

A more physical conception concerning number. ......................................................................... 192

More precisely concerning difference, and quantity, and of their pious confession.

................................................................................................................................................. 192

That it is blasphemous to say that Christ is simply one nature.................................... 193

More precisely concerning composite nature, and of the principle according to it; and how those

who say Christ is one composite nature are impious. .............................................................. 194

That he who says Christ is God and man after the union, having chosen to believe rightly,

necessarily confesses with the names the natures after the union.... 196

Concerning the phrase "In two"; and a pious confession according to the Fathers concerning the one nature of the Word incarnate;

and a denial of the one composite nature. ....... 196

A more physical conception concerning composite hypostasis; and a precise proof that those who confess Christ

to be one composite hypostasis do not fall into the same absurdities as those who say he is one composite nature. ....................................................... 197

That the union of the Word to the flesh alone occurred by assumption, as of one pre-existing and willing to be emptied for union with the flesh. ........................................ 198

14. By the same author, to the same person, a dogmatic letter. ............................................ 200

SCHOLION. ....................................................................................................................... 203

15. By the same author, concerning the common and the particular, that is, of essence and hypostasis, to

Cosmas the most God-loving deacon of Alexandria..................................................... 203

A more physical construction, showing that nothing among beings is the same as another in

essence and hypostasis; but things that are the same in essence are different in their hypostases; and things that are the same in hypostasis, are in every way different in essence........................................................... 205

That Christ, being united by the communities in essence of his own parts to the extremes, had the difference of the parts preserved in relation to each other; and by the properties of the parts, he showed the sameness in hypostasis as of a whole, common to both. 207

That the things common to the parts in hypostasis set apart the whole, that is Christ, from the extremes; while the things common to the parts in essence toward the extremes, as a whole, joined Christ essentially to the extremes............................................................................................ 208

That Christ, being perfect God, and the same one perfect man, had of those things which he was, the common and the particular, by which he effected the union and distinction of the extremes with respect to himself; by the union of the extremes to himself, confirming that the two natures from which he was composed are preserved in himself; and by the distinction of the extremes with respect to himself, showing the uniqueness of his own hypostasis. ................................................................ 209

A brief conception concerning difference, through which it is shown that the quantity in essence of the united things is preserved......................................................................................................... 210

5

ἡ δέ ποσότης, τόν ἑαυτῆς σημαντικόν ἀριθμόν, κἄν τε συνεχής ἐστιν ἡ ποσότης, κἄν τε διῃρημένη. ........................................................................................................................ 182

Ὅτι ἀσεβές ἐστί τό λέγειν μίαν σύνθετον φύσιν τόν Χριστόν, καί τῇ ἀληθείᾳ μαχόμενον. ............................................................................................................................ 183

Περί ὑποστάσεως συνθέτου. ........................................................................................ 184 Ἐπίλυσις σύντομος τῆς Σευήρου ἀπορίας κατά τῆς, Ἐν δύο, φωνῆς. ................... 185 Ἔκθεσις σύντομος τῆς ἐκδοχῆς τῶν ὀρθῶς ἐπί Χριστοῦ κατά τήν καθολικήν

Ἐκκλησίαν ὁμολογουμένων τῆς πίστεως φωνῶν. ......................................................... 187 ΙΓ´. Τοῦ αὐτοῦ πρός Πέτρον ἰλλούστριον λόγος ἐπίτομος κατά τῶν Σευήρου

δογμάτων. ............................................................................................................................. 191 Περί ἀριθμοῦ φυσικωτέρα διάληψις. ......................................................................... 192 Περί διαφορᾶς, καί ποσότητος ἀκριβέστερον, καί τῆς αὐτῶν εὐσεβοῦς ὁμολογίας.

................................................................................................................................................. 192 Ὅτι βλάσφημον τό λέγειν τόν Χριστόν μίαν ἁπλῶς φύσιν.................................... 193 Περί συνθέτου φύσεως ἀκριβέστερον, καί τοῦ κατ'αὐτήν λόγου· καί ὡς ἀσεβοῦσιν

οἱ λέγοντες τόν Χριστόν μίαν σύνθετον φύσιν. .............................................................. 194 Ὅτι ὁ λέγων Θεόν καί ἄνθρωπον τόν Χριστόν μετά τήν ἕνωσιν, συνομολογεῖ τοῖς

ὀνόμασι τάς φύσεις ἐξ ἀνάγκης μετά τήν ἕνωσιν, ὀρθῶς πιστεύειν προῃρημένος.... 196 Περί τῆς Ἐν δύο φωνῆς· καί περί τῆς μιᾶς τοῦ Λόγου φύσεως σεσαρκωμένης

εὐσεβής ὁμολογία κατά τούς Πατέρας· καί ἄρνησις τῆς μιᾶς συνθέτου φύσεως. ....... 196 Περί ὑποστάσεως συνθέτου φυσικωτέρα διάληψις· καί ἀπόδειξις ἀκριβής τοῦ μή

τοῖς αὐτοῖς περιπίπτειν ἀτοπήμασι, τούς ὁμολογοῦντας μίαν σύνθετον ὑπόστασιν τόν Χριστόν, τοῖς μίαν αὐτόν λέγουσι σύνθετον φύσιν. ....................................................... 197

Ὅτι κατά πρόσληψιν ἡ πρός τήν σάρκα μόνη τοῦ Λόγου γέγονε ἕνωσις, ὡς προόντος, καί πρός ἔνωσιν σαρκός κενωθῆναι θελήσαντος. ........................................ 198

Ι∆´. Τοῦ αὐτοῦ, πρός τόν αὐτόν, ἐπιστολή δογματική. ............................................ 200 ΣΧΟΛΙΟΝ. ....................................................................................................................... 203 ΙΕ´. Τοῦ αὐτοῦ, περί κοινοῦ καί ἰδίου, τουτέστιν οὐσίας καί ὑποστάσεως, πρός

Κοσμᾶν τόν θεοφιλέστατον διάκονον Ἀλεξανδρείας..................................................... 203 Κατασκευή φυσικωτέρα, παριστῶσα ὡς οὐδέν τῶν ὄντων· ἑτέρῳ ταὐτόν ἐστι κατ᾿

οὐσίαν καί ὑπόστασιν· ἀλλά τά μέν κατ᾿ οὐσίαν ταὐτά ταῖς ὑποστάσεσιν ἕτερα· τά δέ ταὐτά καθ᾿ ὑπόστασιν, πάντως κατ᾿ οὐσίαν ἕτερα........................................................... 205

Ὅτι ὁ Χριστός ταῖς μέν κατ᾿ οὐσίαν τῶν οἰκείων μερῶν πρός τά ἄκρα κοινότησιν ἑνούμενος, τήν πρός ἄλληλα τῶν μερῶν σωζομένην εἶχε διαφοράν· ταῖς δέ τῶν μερῶν ἰδιότησι, τό καθ᾿ ὑπόστασιν διεδείκνυ ταυτόν ὡς ὅλου, κοινόν ἀμφοτέρων. 207

Ὅτι τά μέν καθ᾿ ὑπόστασιν κοινά τῶν μερῶν, τό ὅλον ἤγουν τόν Χριστόν ἠφόριζε τῶν ἄκρων· τά δέ κατ᾿ οὐσίαν πρός τά ἄκρα κοινά τῶν μερῶν, ὡς ὅλον συνῆπτε τοῖς ἄκροις οὐσιωδῶς τόν Χριστόν............................................................................................ 208

Ὅτι Θεός ὑπάρχων τέλειος ὁ Χριστός, καί ἄνθρωπος τέλειος ὁ αὐτός, τῶν ἅπερ ἦν, εἶχε τό κοινόν καί τό ἴδιον, οἷς πρός ἑαυτόν ἐποιεῖτο τήν τῶν ἄκρων ἕνωσιν καί διάκρισιν· τῇ μέν πρός ἑαυτόν ἑνώσει τῶν ἄκρων, ἐν ἑαυτῷ σωζομένας τάς ἐξ ὦν συνετέθη δύο φύσεις πιστούμενος· τῇ δέ πρός ἑαυτόν διακρίσει τῶν ἄκρων, τό μοναδικόν τῆς οἰκείας παριστάς ὑποστάσεως. ................................................................ 209

Περί διαφορᾶς διάληψις σύντομος, δι᾿ ἧς δείκνυται τό κατ᾿ οὐσίαν ποσόν τῶν ἡνωμένων σωζόμενον......................................................................................................... 210