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29 For the scripture says, that “he took on the seed of Abraham” and that he was “of the seed of David according to the flesh,” and “son of David, son of Abraham,” because the virgin was of the Abrahamic race and of the seed of David, and the flesh assumed from her by the Word, and because the flesh was of our nature and not consubstantial with the Father nor did it come down from heaven; but “the Word was made flesh” means that he himself became the hypostasis for the flesh and there is one hypostasis; but “he dwelt among us,” in order to show the difference and the unchangeableness of the natures; for the nature of the one dwelling and the nature of the dwelling are different. For the seed also takes a body from the blood of the woman, and there is one hypostasis <of the seed, and another hypostasis> of the woman, and the blood is of the hypostasis of the woman, but not two bodies nor two hypostases of the seed and of the body taken from the woman by the seed, but one body and one hypostasis in two natures, of soul and body. So also the Son of God was a perfect hypostasis and, when he assumed from the holy virgin flesh endowed with a soul, there are not two hypostases, but one hypostasis in two natures; for what is there naturally, is here beyond nature and understanding. 30 Thus Christ is God. Therefore the virgin who bore him is also Theotokos. For she who bore God would rightly also be called Theotokos, not as having borne a bare God, nor as if the divinity of the only-begotten had its beginning from her, but as having conceived God incarnate from her; for if she who bore him is not Theotokos, neither is he who was born God. For he did not become God after being born of her, but being God he was incarnated of her and was born God incarnate. 31 For there are also other Christ-bearers. For Jeremiah was anointed and sanctified from his mother's womb, and John was filled with the Holy Spirit from his mother's womb, and all prophets and priests and kings are anointed of the Lord and all Christians are anointed. “For you went forth for the salvation of your people, to save your anointed ones.” For there was not, nor is, nor will be another Theotokos. Rightly and worthily, therefore, may she be called Theotokos, who alone conceived the truly existing God and Son of God incarnate. 32 There is no hypostasis without a person. If, therefore, there are two hypostases, there are certainly also two persons, even if they appropriate the actions and passions of one another. 33 If we speak of one nature of Christ, of his divinity and his humanity, we introduce a confusion and a change of his natures and we will predicate suffering of the divine nature. But if we speak of two natures of Christ, we preserve the union without confusion and the divine as impassible and unchangeable. And if we speak of two hypostases, we introduce two sons and we will worship a tetrad of hypostases, and the Trinity will be a tetrad, whether we wish it or not; for if we number three and one, it is impossible not to say four, and it is impossible for things that exist and are spoken of not to be numbered. But if we speak of one hypostasis of Christ and two natures, all will be well, just as the soul is said to be in the body and to dwell there and the body is said to be the clothing of the soul, and there are not two hypostases, but two natures, but one hypostasis, for instance Peter or Paul. 34 For if two consubstantial hypostases, twins of one father and one mother, similar in all respects, would not be called one son, how could two hypostases of different substance, born from a different and another nature, become one son? 35 Why then is the creature worshipped together with the creator, if it is not of one nature nor of one hypostasis? For if the son of God and the son of the virgin are, according to us, not of one nature nor of one hypostasis, how are the two one? For Peter and Paul, even if they share in nature and in grace and in apostolic dignity, are not one man or one apostle. 36 Just as in the case of the holy

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29 Λέγει γὰρ ἡ γραφή, ὅτι « σπέρματος Ἀβραὰμ ἐπελάβετο» καὶ ὅτι « ἐκ σπέρματος ∆αυὶδ τὸ κατὰ σάρκα» , καὶ « υἱὸς ∆αυίδ, υἱὸς Ἀβραάμ» , ὅτι ἐκ τοῦ Ἀβραμιαίου γένους ἦν ἡ παρθένος καὶ ἐκ σπέρματος ∆αυὶδ καὶ ἡ ἐξ αὐτῆς ὑπὸ τοῦ λόγου προσληφθεῖσα σάρξ, καὶ ὅτι τῆς ἡμετέρας φύσεως ἦν ἡ σὰρξ καὶ οὐχ ὁμοούσιος τῷ πατρὶ οὐδὲ οὐρανόθεν κατῆλθε· τὸ δὲ « ὁ λόγος σὰρξ ἐγένετο» , ὅτι αὐτὸς ἐγένετο τῇ σαρκὶ ὑπόστασις καὶ μία ἐστὶν ὑπόστασις· τὸ δὲ « ἐσκήνωσεν ἐν ἡμῖν» , ἵνα δείξῃ τὸ διάφορον καὶ ἄτρεπτον τῶν φύσεων· ἑτέρα γὰρ φύσις τοῦ σκηνοῦντος καὶ ἑτέρα τοῦ σκηνώματος. Προσλαμβάνεται γὰρ καὶ ἡ σπορὰ σῶμα ἐκ τῶν αἱμάτων τῆς γυναικός, καὶ ἑτέρα μὲν ὑπόστασις <σπορᾶς, ἑτέρα δὲ ὑπόστασις> γυναικὸς καὶ τὰ αἵματα τῆς ὑποστάσεως τῆς γυναικός, ἀλλ' οὐ δύο σώματα οὐδὲ δύο ὑποστάσεις τῆς σπορᾶς καὶ τοῦ ἐκ τῆς γυναικὸς ὑπὸ τῆς σπορᾶς προσληφθέντος σώματος, ἀλλ' ἓν σῶμα καὶ μία ὑπόστασις ἐν δυσὶ φύσεσι ψυχῆς τε καὶ σώματος. Οὕτω καὶ ὁ υἱὸς τοῦ θεοῦ τελεία ἦν ὑπόστασις καί, εἰ προσελάβετο ἐκ τῆς ἁγίας παρθένου σάρκα ἐμψυχωμένην, οὐ δύο ὑποστάσεις, ἀλλὰ μία ὑπόστασις ἐν δυσὶ φύσεσιν· ὅπερ γὰρ ἐκεῖ φυσικῶς, τοῦτο ὧδε ὑπὲρ φύσιν καὶ ἔννοιαν. 30 Οὕτω θεὸς ὁ Χριστός. ∆ιὸ καὶ θεοτόκος ἡ τοῦτον τεκοῦσα παρθένος. Ἡ γὰρ θεὸν τεκοῦσα δικαίως ἂν καὶ θεοτόκος καλοῖτο, οὐχ ὡς θεὸν γυμνὸν τεκοῦσα οὐδ' ὡς τῆς θεότητος τοῦ μονογενοῦς ἐξ αὐτῆς τὴν ἀρχὴν ἐχούσης, ἀλλ' ὡς θεὸν ἐξ αὐτῆς σαρκωθέντα κυήσασα· εἰ γὰρ μὴ ἡ τεκοῦσα θεοτόκος, οὐδὲ ὁ τεχθεὶς θεός. Οὐ γὰρ μετὰ τὸ γεννηθῆναι ἐξ αὐτῆς γέγονε θεός, ἀλλὰ θεὸς ὢν ἐξ αὐτῆς ἐσαρκώθη καὶ ἐγεννήθη θεὸς σεσαρκωμένος. 31 Χριστοτόκοι μὲν γὰρ καὶ ἄλλαι. Καὶ γὰρ Ἱερεμίας ἐκ κοιλίας μητρὸς ἐχρίσθη καὶ ἡγιάσθη, καὶ Ἰωάννης ἐκ κοιλίας μητρὸς ἐπλήσθη πνεύματος ἁγίου, καὶ πάντες δὲ προφῆται καὶ ἱερεῖς καὶ βασιλεῖς χριστοὶ κυρίου καὶ πάντες οἱ χριστιανοὶ χριστοί. « Ἐξῆλθες γὰρ εἰς σωτηρίαν λαοῦ σου τοῦ σῶσαι τοὺς χριστούς σου.» Θεοτόκος γὰρ ἄλλη οὔτε ἐγένετο οὔτε ἐστὶν οὔτε ἔσται. ∆ικαίως οὖν καὶ ἀξίως κληθείη θεοτόκος ἡ μόνη τὸν ὄντως ὄντα θεὸν καὶ υἱὸν θεοῦ σεσαρκωμένον κυήσασα. 32 Ὑπόστασις ἀπρόσωπος οὐκ ἔστιν. Εἰ οὖν δύο ὑποστάσεις, πάντως καὶ δύο πρόσωπα, εἰ καὶ οἰκειοῦνται τὰς ἀλλήλων πράξεις καὶ πάθη. 33 Εἰ μίαν φύσιν τοῦ Χριστοῦ τῆς θεότητος καὶ τῆς ἀνθρωπότητος αὐτοῦ λέξομεν, σύγχυσιν καὶ τροπὴν τῶν φύσεων αὐτοῦ ἐνάγομεν καὶ πάθος τῆς θείας κατηγορήσομεν φύσεως. Εἰ δὲ δύο φύσεις τοῦ Χριστοῦ εἴπομεν, ἀσύγχυτον τὴν ἕνωσιν φυλάττομεν καὶ τὸ θεῖον ἀπαθὲς καὶ ἄτρεπτον. Καὶ ἐὰν εἴπωμεν δύο ὑποστάσεις, δύο υἱοὺς εἰσάγομεν καὶ τετράδα ὑποστάσεων προσκυνήσομεν, καὶ ἔσται τετρὰς ἡ τριάς, κἂν θέλωμεν καὶ μὴ θέλωμεν· εἰ γὰρ ἀριθμήσομεν τρεῖς καὶ μίαν, ἀδύνατον μὴ εἰπεῖν τέσσαρας, καὶ τὰ ὄντα καὶ λεγόμενα ἀδύνατον μὴ ἀριθμεῖσθαι. Εἰ δὲ μίαν ὑπόστασιν τοῦ Χριστοῦ καὶ δύο εἴπομεν φύσεις, πάντα καλῶς ἔσονται, ὡς ἡ ψυχὴ λέγεται εἶναι ἐν τῷ σώματι καὶ κατοικεῖν καὶ λέγεται τὸ σῶμα ἔνδυμα τῆς ψυχῆς, καὶ οὔκ εἰσι δύο ὑποστάσεις, ἀλλὰ φύσεις μὲν δύο, μία δὲ ὑπόστασις, Πέτρος τυχὸν ἢ Παῦλος. 34 Εἰ γὰρ δύο ὑποστάσεις ὁμοούσιοι, δίδυμοι ἑνὸς πατρὸς καὶ μιᾶς μητρός, κατὰ πάντα ὅμοιαι, οὐκ ἂν λεχθεῖεν εἷς υἱός, πῶς δύο ὑποστάσεις ἑτεροούσιοι ἐξ ἄλλης καὶ ἄλλης φύσεως γεγεννημέναι εἷς γένοιντο υἱός; 35 Τί δήποτε τὸ κτίσμα συμπροσκυνεῖται τῷ κτίστῃ, εἰ οὐδὲ μιᾶς φύσεως οὐδὲ μιᾶς ὑποστάσεως; Εἰ γὰρ οὐδὲ μιᾶς φύσεως οὐδὲ μιᾶς ὑποστάσεως ὁ τοῦ θεοῦ υἱὸς καὶ ὁ υἱὸς τῆς παρθένου καθ' ἡμᾶς, πῶς εἷς οἱ δύο εἰσίν; Οὐ γὰρ Πέτρος καὶ Παῦλος, κἂν τῆς φύσεως κοινωνῶσι καὶ τῆς χάριτος καὶ τῆς ἀξίας τῆς ἀποστολικῆς, εἷς εἰσιν ἄνθρωπος ἢ εἷς ἀπόστολος. 36 Ὥσπερ ἐπὶ τῆς ἁγίας