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the three hypostases of the Trinity, because of the natural identity and the mutual indwelling, are and are called one God, so in the case of our Lord Jesus Christ the two natures, because of the hypostatic identity and the mutual indwelling, are one son; for "son" is of a hypostasis and not of a nature. And just as there is one adoration of the three, so also here is one adoration, since, if there is not one nature nor one hypostasis, why is there one son and one dignity and one adoration? 37 Just as the red-hot sword is untouchable not because of the proper nature of the iron, but because of the nature of fire united hypostatically to the iron, so the flesh of the Lord is not adored because of its own nature, but because it is united hypostatically to God the Word. 38 If God the Word is the master of Christ, how are the two one? For the master and the servant could not become one son. 39 If God the Word is the master of Christ, they are not of the same dignity; for mastery and servitude are not one dignity. 40 If the person of the pre-eternal and only-begotten was not spat upon, then it was another person; but if one person and another person, they are not united according to person. 41 If the suffering body was of the only-begotten son of God, His also was the passion; but if of another son, how are there not two sons? 42 In all things share the Father and the Son and the Holy Spirit except for the hypostasis. If then you do not say the union and the incarnation are hypostatic, you will also say the incarnation is of the Father and of the Holy Spirit. For if we were to say the humanation is according to grace and identity of will and relation and love, we would also say the humanation is of the Father and of the Spirit; for one is the will and grace and love of Father and Son and Holy Spirit. But if by homonymy, he has no more than we; “for he gave us power to become children of God,” and “I said: You are gods and all sons of the most high.” But God is also the Father and the Holy Spirit. 43 If two hypostases, one from the Father alone and one from the mother alone, the same one will not be without father and without mother. 44 If union by grace is called humanation, God has often become human, even if more and less; for he dwells in us and we are his temple. 45 “My glory I will not give to another,” says God. How then will the son of the virgin be glorified together with God, if of another nature and another hypostasis? 46 Things of the same substance are not compared with one another according to substance—for no one compares Peter and Paul according to substance; for the substance is one—, but things of different substance are compared according to substance and not according to hypostasis; for no one says, that John is taller than this horse. The soul and the body are of different substance, but of the same hypostasis. Having limbs, then, is of the body, and the sense organs are of the body, but the power of sensation is of the soul, and not for this reason do they differ hypostatically from one another; for it is natural to the body to have limbs and sense organs and it is likewise natural to the soul to have the power of sensation and to operate through the body; for the body is an instrument of the soul. This difference, therefore, is natural and distinguishes natures. But that Paul is bald, and Peter hairy, one snub-nosed, the other hook-nosed <is a hypostatic difference and distinguishes hypostases>. <But> to receive spittings and blows and not to receive them does not distinguish a hypostasis; for the whole nature of men is receptive of spittings and blows, but the nature of the Godhead is not receptive. So when Christ was spat upon, the flesh was spat upon, but the Godhead was not receptive of the spittings; likewise also when he was struck and suffering, the nature of the flesh received

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τριάδος αἱ τρεῖς ὑποστάσεις διὰ τὴν φυσικὴν ταυτότητα καὶ τὴν ἐν ἀλλήλαις περιχώρησιν εἷς θεός εἰσί τε καὶ λέγονται, οὕτως ἐπὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ αἱ δύο φύσεις διὰ τὴν ὑποστατικὴν ταυτότητα καὶ τὴν ἐν ἀλλήλαις περιχώρησιν εἷς υἱός εἰσι· τὸ γὰρ υἱὸς ὑποστάσεώς ἐστι καὶ οὐ φύσεως. Καὶ ὥσπερ ἐκεῖ μία τῶν τριῶν προσκύνησις, οὕτω καὶ ὧδε μία προσκύνησις, ἐπεί, εἰ μηδὲ μία φύσις μηδὲ μία ὑπόστασις, διὰ τί εἷς υἱὸς καὶ ἀξία μία καὶ προσκύνησις; 37 Ὥσπερ ἀνέπαφός ἐστιν ἡ πεπυρωμένη μάχαιρα οὐ διὰ τὴν οἰκείαν τοῦ σιδήρου φύσιν, ἀλλὰ διὰ τὴν καθ' ὑπόστασιν ἡνωμένην τῷ σιδήρῳ τοῦ πυρὸς φύσιν, οὕτως οὐ διὰ τὴν ἰδίαν φύσιν προσκυνεῖται ἡ σὰρξ τοῦ κυρίου, ἀλλὰ διὰ τὸ καθ' ὑπόστασιν ἡνῶσθαι τῷ θεῷ λόγῳ. 38 Εἰ δεσπότης τοῦ Χριστοῦ ὁ θεὸς λόγος, πῶς εἷς οἱ δύο; Ὁ δεσπότης γὰρ καὶ δοῦλος εἷς υἱὸς οὐκ ἂν γένοιντο. 39 Εἰ δεσπότης τοῦ Χριστοῦ ὁ θεὸς λόγος, οὐ τῆς αὐτῆς ἀξίας· οὐ γὰρ μία ἀξία δεσποτεία καὶ δουλεία. 40 Εἰ οὐ τὸ πρόσωπον τοῦ προαιωνίου καὶ μονογενοῦς ἐνεπτύσθη, οὐκοῦν ἄλλο πρόσωπον· εἰ δὲ ἄλλο καὶ ἄλλο πρόσωπον, οὐδὲ κατὰ πρόσωπον ἥνωνται. 41 Εἰ μὲν τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ ἦν τὸ πάσχον σῶμα, αὐτοῦ καὶ τὸ πάθος· εἰ δὲ ἄλλου υἱοῦ, πῶς οὐ δύο υἱοί; 42 Κατὰ πάντα κοινωνεῖ ὁ πατὴρ καὶ ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα πλὴν τῆς ὑποστάσεως. Εἰ οὖν μὴ καθ' ὑπόστασιν τὴν ἕνωσιν καὶ τὴν σάρκωσιν λέγεις, καὶ τοῦ πατρὸς καὶ τοῦ ἁγίου πνεύματος ἐρεῖς τὴν σάρκωσιν. Εἰ γὰρ κατὰ χάριν καὶ ταυτοβουλίαν καὶ σχέσιν καὶ ἀγάπην εἴπομεν τὴν ἐνανθρώπησιν, καὶ τοῦ πατρὸς καὶ τοῦ πνεύματος λέξομεν τὴν ἐνανθρώπησιν· μία γὰρ θέλησις καὶ χάρις καὶ ἀγάπη πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. Εἰ δὲ κατὰ ὁμωνυμίαν, οὐδὲ πλέον ἡμῶν ἔχει· « ἔδωκε γὰρ ἡμῖν ἐξουσίαν τέκνα θεοῦ γενέσθαι» , καὶ « ἐγὼ εἶπα· Θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες.» Θεὸς δὲ καὶ ὁ πατὴρ καὶ τὸ πνεῦμα τὸ ἅγιον. 43 Εἰ δύο ὑποστάσεις, μία ἐκ πατρὸς μόνου καὶ μία ἐκ μητρὸς μόνης, οὐκ ἔσται ὁ αὐτὸς ἀπάτωρ καὶ ἀμήτωρ. 44 Εἰ ἡ κατὰ χάριν ἕνωσις ἐνανθρώπησις λέγεται, πολλάκις ἐνηνθρώπησεν ὁ θεός, εἰ καὶ πλέον καὶ ἔλαττον· ἐνοικεῖ γὰρ ἐν ἡμῖν καὶ ναὸς αὐτοῦ ἐσμεν. 45 « Τὴν δόξαν μου ἑτέρῳ οὐ δώσω» , φησὶν ὁ θεός. Πῶς οὖν συνδοξασθήσεται ὁ τῆς παρθένου υἱὸς τῷ θεῷ, εἰ ἄλλης φύσεως καὶ ἄλλης ὑποστάσεως; 46 Τὰ ὁμοούσια οὐ συγκρίνονται πρὸς ἄλληλα κατ' οὐσίαν-οὐδεὶς γὰρ συγκρίνει Πέτρον καὶ Παῦλον κατ' οὐσίαν· μία γάρ ἐστιν ἡ οὐσία-, τὰ δὲ ἑτεροούσια κατ' οὐσίαν συγκρίνονται καὶ οὐ καθ' ὑπόστασιν· οὐδεὶς γὰρ λέγει, ὅτι ὁ Ἰωάννης μακρότερός ἐστι τοῦδε τοῦ ἵππου. Ἡ ψυχὴ καὶ τὸ σῶμα ἑτεροούσια μέν εἰσιν, ὁμοϋπόστατα δέ. Τὸ οὖν ἔχειν μέλη τοῦ σώματός ἐστι, τὰ δὲ αἰσθητήρια τοῦ σώματός εἰσιν, ἡ δὲ αἰσθητικὴ δύναμις τῆς ψυχῆς, καὶ οὐ διὰ τοῦτο ὑποστατικῶς διαφέρουσιν ἀλλήλων· καὶ τῷ σώματι γὰρ φυσικόν ἐστι τὸ ἔχειν μέλη καὶ αἰσθητήρια καὶ τῇ ψυχῇ ὁμοίως φυσικόν ἐστι τὸ ἔχειν τὴν αἰσθητικὴν δύναμιν καὶ ἐνεργεῖν διὰ τοῦ σώματος· ὄργανον γὰρ τῆς ψυχῆς τὸ σῶμα. Αὕτη οὖν ἡ διαφορὰ φυσική ἐστι καὶ φύσεις ἀφορίζει. Τὸ δὲ τὸν μὲν Παῦλον φαλακρὸν εἶναι, τὸν δὲ Πέτρον δασύτριχα, τὸν μὲν σιμόν, τὸν δὲ γρυπὸν <ὑποστατική ἐστι διαφορὰ καὶ ὑποστάσεις ἀφορίζει>. Τὸ <δὲ> δέχεσθαι ἐμπτύσματα καὶ ῥαπίσματα καὶ μὴ δέχεσθαι οὐκ ἀφορίζει ὑπόστασιν· πᾶσα γὰρ ἡ φύσις τῶν ἀνθρώπων δεκτική ἐστιν ἐμπτυσμάτων καὶ ῥαπισμάτων, ἡ δὲ φύσις τῆς θεότητος ἀνεπίδεκτος. Ὥστε τοῦ Χριστοῦ ἐμπτυομένου ἡ μὲν σὰρξ ἐνεπτύετο, ἡ δὲ θεότης ἀνεπίδεκτος ἦν τῶν ἐμπτυσμάτων· ὁμοίως καὶ ῥαπιζομένου καὶ πάσχοντος ἡ μὲν τῆς σαρκὸς φύσις ἐδέχετο