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hypostatically; but if hypostatically, they would be hypostases and not natures; but if essentially, natures. For the things that differ are at least two; for the one, insofar as it is one, does not differ. For difference necessarily introduces number. 22 Things that are consubstantial admit the same definition. If, then, Christ is one incarnate nature, and this, as you say, is the definition of his substance, and he is consubstantial with the Father and consubstantial with us, then the Father and we will also be one incarnate nature of divinity. 23 Difference introduces at least two differing things, either natures or hypostases, or one hypostasis differing from itself. And if natures, essentially; but if hypostases, hypostatically; but if one hypostasis, being altered and changed according to a separable accident. Choose, therefore, one of these: either say Christ is two hypostases after the union, or that his divinity differs from his humanity according to a separable accident, and the uncreated and unoriginate and impassible and omnipotent and such things, and likewise the created and originated and passible and such things will be accidents, and these separable and changeable and alterable, from which Christ is, or proclaim with us and the truth that Christ is two natures, of which you also confess the difference. For in speaking of a difference of substances, you will be forced to speak of them as existing and being preserved; for of that which does not exist, there can be no difference. For how do things that are not preserved differ? But if they are truly preserved, let them also be numbered. 24 But if you say that from two natures one composite nature has come to be, tell us: How are the things that are composed naturally composed? For one composite nature is constituted from different natures, when, upon the uniting of the natures, the result becomes something other than the things united, and is conceived and spoken of as neither this one nor that one properly, but as another, as from the four elements, I mean fire and air and earth and water, a body might be constituted, that is, with the four being united and mixed, and the result is neither fire, nor is it called fire, nor air, nor water, nor earth, but something other from them and besides them; likewise, from a horse and a donkey, a mule is neither a horse nor a donkey, nor is it called one, but something other from them and besides them. But our Lord Jesus Christ, being from divinity and humanity, is perfect both in divinity and in humanity, and he is and is called both God and man, and whole God and whole man, which is not to be found in the case of a composite nature; for the whole body is not fire, nor is the whole man soul, nor is the whole mule a horse. Therefore Christ is not one composite nature, but one composite hypostasis, not another thing from other things, but the same things from other things; for from divinity and humanity he is both perfect God and man, yet two natures in one composite hypostasis and in two natures one composite hypostasis. 25 If Christ is of the same nature and consubstantial with the Father, who is of a simple nature, but also has a composite nature, he will have two natures, one simple and one composite. 26 If the divinity of Christ is uncreated and unoriginate, but his humanity is created and originated, how can the unoriginate and the originated be of one nature? 27 If Christ is one composite nature, and the simple and the composite are not consubstantial, and the Father is of a simple nature, Christ is not consubstantial with the Father. 28 If Christ is one composite nature from divinity and humanity, but his mother is not from divinity and humanity, he is not consubstantial with his mother. And you have removed the ancient landmarks which our fathers have set, by saying Christ is consubstantial with the Father according to the divinity and the same is consubstantial with us according to the

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ἐπουσιωδῶς· ἀλλ' εἰ μὲν ἐπουσιωδῶς, ὑποστάσεις ἂν εἶεν καὶ οὐ φύσεις· εἰ δὲ οὐσιωδῶς, φύσεις. Τὰ γὰρ διαφέροντα τοὐλάχιστον δύο· τὸ γὰρ ἕν, καθὸ ἕν, οὐ διαφέρει. Συνεισφέρειν γὰρ οἶδεν ἐξ ἀνάγκης τὸν ἀριθμὸν ἡ διαφορά. 22 Τὰ ὁμοούσια τὸν αὐτὸν ἐπιδέχεται λόγον. Εἰ οὖν ὁ Χριστὸς μία φύσις ἐστὶ σεσαρκωμένη καὶ οὗτος, ὥς φατε, τῆς αὐτοῦ οὐσίας ὁ ὅρος ἐστίν, ὁμοούσιος δέ ἐστιν τῷ πατρὶ καὶ ἡμῖν ὁμοούσιος, ἄρα ἔσται καὶ ὁ πατὴρ καὶ ἡμεῖς μία φύσις θεότητος σεσαρκωμένη. 23 Ἡ διαφορὰ τοὐλάχιστον δύο εἰσάγει τὰ διαφέροντα, ἢ φύσεις ἢ ὑποστάσεις, ἢ μίαν ὑπόστασιν ἑαυτῆς διαφέρουσαν. Καὶ εἰ μὲν φύσεις, οὐσιωδῶς· εἰ δὲ ὑποστάσεις, ἐπουσιωδῶς· εἰ δὲ μίαν ὑπόστασιν, ἀλλοιουμένην καὶ μεταβαλλομένην κατὰ τὸ χωριστὸν συμβεβηκός. Ἕλεσθε τοιγαροῦν τούτων θάτερον· ἢ δύο ὑποστάσεις μετὰ τὴν ἕνωσιν τὸν Χριστὸν εἴπατε ἢ κατὰ τὸ χωριστὸν συμβεβηκὸς διαφέρειν τὴν θεότητα αὐτοῦ τῆς αὐτοῦ ἀνθρωπότητος, καὶ ἔσται τὸ ἄκτιστον καὶ ἄναρχον καὶ ἀπαθὲς καὶ παντοδύναμον καὶ τὰ τοιαῦτα, ὁμοίως δὲ καὶ τὸ κτιστὸν καὶ ἠργμένον καὶ παθητὸν καὶ τὰ τοιαῦτα συμβεβηκότα καὶ ταῦτα χωριστὰ καὶ τρεπτὰ καὶ ἀλλοιωτὰ τὰ ἐξ ὧν ὁ Χριστός, ἢ δύο φύσεις τὸν Χριστὸν μεθ' ἡμῶν καὶ τῆς ἀληθείας κηρύξατε, ὧν καὶ τὴν διαφορὰν ὁμολογεῖτε. Οὐσιῶν γὰρ διαφορὰν λέγοντες οὐσῶν λέγειν καὶ σῳζομένων ἀναγκασθήσεσθε· τοῦ γὰρ μὴ ὄντος οὔτε διαφορὰ ἂν εἴη. Πῶς γὰρ διαφέρουσι τὰ μὴ σῳζόμενα· εἰ δὲ ὄντως σῴζονται, καὶ ἀριθμείσθωσαν. 24 Εἰ δέ φατε, ὡς ἐκ δύο φύσεων μία φύσις ἐχρημάτισε σύνθετος, εἴπατε ἡμῖν· Πῶς συντίθεσθαι τὰ συντιθέμενα πέφυκε; Μία γὰρ φύσις σύνθετος ἐκ διαφόρων συνίσταται φύσεων, ὅταν ἑνουμένων φύσεων ἕτερόν τι παρὰ τὰ ἑνωθέντα τὸ ἀποτελούμενον γίνηται καὶ μήτε τοῦτο κυρίως μήτε ἐκεῖνο, ἀλλ' ἕτερον νοῆται καὶ λέγηται, ὡς ἀπὸ τῶν τεσσάρων στοιχείων, πυρός φημι καὶ ἀέρος γῆς τε καὶ ὕδατος, συσταίη σῶμα, ἑνουμένων δηλαδὴ τῶν τεσσάρων καὶ συγκιρναμένων, καὶ τὸ ἀποτελούμενον οὔτε πῦρ ἐστιν οὔτε λέγεται οὔτε ἀὴρ οὔτε ὕδωρ οὔτε γῆ, ἀλλ' ἐκ τούτων παρὰ ταῦτα ἕτερον· ὁμοίως ἀπὸ ἵππου καὶ ὄνου ἡμίονος οὐδὲ ἵππος οὐδ' ὄνος ἐστὶν οὐδὲ λέγεται, ἀλλ' ἐκ τούτων παρὰ ταῦτα ἕτερον. Ὁ δὲ κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐκ θεότητος ὢν καὶ ἀνθρωπότητος ἐν θεότητί τέ ἐστι καὶ ἐν ἀνθρωπότητι τέλειος, καὶ θεὸς καὶ ἄνθρωπος ἔστι τε καὶ λέγεται, καὶ ὅλος θεὸς καὶ ὅλος ἄνθρωπος, ὅπερ ἐπὶ τῆς συνθέτου φύσεως οὐκ ἔστιν εὑρεῖν· οὐ γὰρ ὅλον τὸ σῶμα πῦρ οὐδ' ὅλος ὁ ἄνθρωπος ψυχὴ ἢ ἵππος ὅλη ἐστὶν ἡ ἡμίονος. ∆ιὸ οὐ μία σύνθετος φύσις ἐστὶν ὁ Χριστός, ἀλλὰ μία ὑπόστασις σύνθετος, οὐκ ἐξ ἑτέρων ἕτερον, ἀλλ' ἐξ ἑτέρων τὰ αὐτά· ἐκ θεότητος γὰρ καὶ ἀνθρωπότητος θεός τέ ἐστι καὶ ἄνθρωπος τέλειος, δύο μέντοι φύσεις ἐν μιᾷ συνθέτῳ ὑποστάσει καὶ ἐν δυσὶ φύσεσι μία ὑπόστασις σύνθετος. 25 Εἰ ὁμοφυὴς ὁ Χριστὸς καὶ ὁμοούσιος τῷ πατρὶ ἁπλῆς ὄντι φύσεως, ἔχει δὲ καὶ σύνθετον φύσιν, δύο ἕξει φύσεις, μίαν ἁπλῆν καὶ μίαν σύνθετον. 26 Εἰ ἄκτιστος καὶ ἄναρχος ἡ τοῦ Χριστοῦ θεότης, κτιστὴ δὲ καὶ ἠργμένη ἡ ἀνθρωπότης αὐτοῦ, πῶς τὸ ἄναρχον καὶ τὸ ἠργμένον μιᾶς ἔσται φύσεως; 27 Εἰ μία φύσις σύνθετός ἐστιν ὁ Χριστός, τὸ δὲ ἁπλοῦν καὶ τὸ σύνθετον οὐχ ὁμοούσια, ἁπλῆς δὲ φύσεως ὁ πατήρ, οὐχ ὁμοούσιος τῷ πατρὶ ὁ Χριστός. 28 Εἰ ἐκ θεότητος καὶ ἀνθρωπότητος μία φύσις σύνθετός ἐστιν ὁ Χριστός, οὐκ ἐκ θεότητος δὲ καὶ ἀνθρωπότητος ἡ τούτου μήτηρ ἐστίν, οὐδὲ τῇ μητρί ἐστιν ὁμοούσιος· καὶ μετηνέγκατε ὅρια αἰώνια, ἃ οἱ πατέρες ἡμῶν ἔθεντο, ὁμοούσιον τὸν Χριστὸν εἰπόντες τῷ πατρὶ κατὰ τὴν θεότητα καὶ ὁμοούσιον ἡμῖν τὸν αὐτὸν κατὰ τὴν