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You should say divinity and humanity are the natures of Christ, and not the nature; for divinity and humanity are not one nature. 36 If there is one nature of Christ from divinity and humanity, the divinity in Christ is a part of a nature and not a perfect nature, and likewise the humanity. 37 If your composite nature is in no way consubstantial with the Father nor with the mother, and the whole is Christ, then Christ, as Christ, is consubstantial with no one. And if this is so, when he is consubstantial with someone, he is not Christ. Therefore, being consubstantial with the Father, he is not Christ. It is necessary, then, for one of two things to be true: either, being consubstantial with the Father, he is not Christ, or, being Christ, he is not consubstantial with the Father. 38 Things that are composite are composed from contraries, but according to the natural philosophers, there is nothing contrary to substance. Therefore, it is impossible for a substance to be composite from substances. 39 Essential differences constitute natures, that is, substances. If, then, one nature is constituted from divinity and humanity, divinity and humanity will be not natures, but essential differences. 40 Things that are of one substance are in all cases of different hypostases, and things of one hypostasis are of different substances. Therefore, as for the divinity and humanity of Christ, either, speaking of one substance, say they are of different hypostases, or, speaking of one hypostasis, confess two natures, not one. Where there is difference of substance, there is not one nature. Either, then, say the flesh is consubstantial with the divinity of the Word, or, saying they are of different substances, confess two natures. 41 You who say there is one nature of the divinity of Christ and of his flesh, tell us, in what nature did Christ suffer? In the composite one, clearly, you will say; for in saying one, you will of necessity attach the suffering to it, and according to you both the divinity and the humanity of Christ will be passible. 42 It is usual in philosophical argument to place the discussion of quantity before that of quality, and it adds the reason that where there is quality, quantity will certainly be observed; "for a difference is a difference of differing things." How then, when you speak of a difference of essential qualities, do you not confess the number of the things that differ essentially? 43 If there is one composite nature of Christ, it will be either only passible or impassible, or passible-impassible and both at the same time, or mutable and sometimes passible, sometimes impassible, or part of it passible and part of it impassible. Choose, then, whichever of these impieties you wish. For if only passible, Christ is not God. If only impassible, he is not man. If sometimes passible, sometimes impassible, neither is by nature, but is rather by accident; for what is by nature does not change. But if part of it is passible and part impassible, and each is by nature that which it is, the parts will not be of the same nature, and thus Christ will be two natures, who is not one nature, but one composite hypostasis from two natures and in two natures and two natures. For it is impossible for the same nature to be at once passible and impassible; for one and the same nature cannot be receptive of contrary essential differences. 44 In every union, the things united, whether they are confused or commingled, remain without departing from their own nature. For whether wine is mixed with water, the two natures are in the mixture; and wax and pitch, even if they are confused together, yet neither has departed from its own nature, but in the blend the two natures remain. For even if they are united and each does not display its own property pure and uncorrupted because of the confusion and commingling with what it is united to, nevertheless, according to nature, each is that which it was

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θεότητα καὶ ἀνθρωπότητα τὰς φύσεις Χριστοῦ εἴπατε καὶ οὐ τὴν φύσιν· θεότης γὰρ καὶ ἀνθρωπότης μία φύσις οὐκ ἔστιν. 36 Εἰ ἐκ θεότητος καὶ ἀνθρωπότητος μία φύσις ἐστὶ τοῦ Χριστοῦ, μέρος φύσεως καὶ οὐ τελεία φύσις ἡ θεότητος ἐν τῷ Χριστῷ, ὁμοίως καὶ ἡ ἀνθρωπότης. 37 Εἰ ἡ σύνθετος ὑμῶν φύσις οὐδὲ τῷ πατρὶ καθόλου ἐστὶν ὁμοούσιος οὐδὲ τῇ μητρί, τὸ δὲ ὅλον ἐστὶν ὁ Χριστός, ὁ Χριστός, ᾗ Χριστός, οὐδενί ἐστιν ὁμοούσιος. Καὶ εἰ τοῦτο, ὅτε ἐστί τινι ὁμοούσιος, οὐκ ἔστι Χριστός. Ὁμοούσιος οὖν ὢν τῷ πατρὶ οὐκ ἔστι Χριστός. Ἀνάγκη τοίνυν δυοῖν θάτερον ἢ ὁμοούσιον ὄντα τῷ πατρὶ μὴ εἶναι Χριστόν, ἢ Χριστὸν ὄντα μὴ εἶναι τῷ πατρὶ ὁμοούσιον. 38 Τὰ συντιθέμενα ἐξ ἐναντίων συντίθεται, οὐσίᾳ δὲ κατὰ τοὺς φυσικοὺς οὐδέν ἐστιν ἐναντίον. Ἀδύνατον οὖν εἶναι οὐσίαν ἐξ οὐσιῶν σύνθετον. 39 Τὰς φύσεις ἤτοι οὐσίας αἱ οὐσιώδεις συνιστῶσι διαφοραί. Εἰ οὖν ἐκ θεότητος καὶ ἀνθρωπότητος μία φύσις συνέστηκεν, ἔσονται θεότης καὶ ἀνθρωπότης οὐ φύσεις, ἀλλ' οὐσιώδεις διαφοραί. 40 Τὰ μιᾶς ὄντα οὐσίας ἑτεροϋπόστατα πάντως, τὰ δὲ μιᾶς ὑποστάσεως ἑτεροούσια. Τὴν θεότητα τοιγαροῦν καὶ τὴν ἀνθρωπότητα τοῦ Χριστοῦ ἢ μιᾶς οὐσίας λέγοντες ἑτέρας καὶ ἑτέρας ὑποστάσεως εἴπατε ἢ μιᾶς ὑποστάσεως λέγοντες δύο φύσεις οὐ μίαν ὁμολογήσατε. Ἔνθα τὸ ἑτεροούσιον μία φύσις οὐκ ἔστιν. Ἢ οὖν ὁμοούσιον εἴπατε τὴν σάρκα τῇ τοῦ λόγου θεότητι ἢ ἑτεροούσια λέγοντες δύο φύσεις ὁμολογήσατε. 41 Οἱ μίαν φύσιν τῆς θεότητος τοῦ Χριστοῦ καὶ τῆς σαρκὸς αὐτοῦ λέγοντες εἴπατε ἡμῖν, ποίᾳ φύσει ὁ Χριστὸς πέπονθε; Τῇ συνθέτῳ δῆλον, ἐρεῖτε· μίαν γὰρ λέγοντες ἐξ ἀνάγκης αὐτῇ καὶ τὸ πάθος προσάψετε, καὶ ἔσται καθ' ὑμᾶς καὶ ἡ θεότης καὶ ἡ ἀνθρωπότης τοῦ Χριστοῦ παθητή. 42 Προτάττειν σύνηθες τῷ φιλοσόφῳ λόγῳ τὸν περὶ ποσότητος λόγον τοῦ περὶ ποιότητος, καὶ τὴν αἰτίαν προστίθησιν, ὡς ἔνθα ποιότης, καὶ ποσότης πάντως θεωρηθήσεται· «ἡ γὰρ διαφορὰ διαφερόντων ἐστὶ διαφορά.» Πῶς οὖν ποιοτήτων οὐσιωδῶν διαφορὰν λέγοντες τῶν οὐσιωδῶς διαφερόντων τὸν ἀριθμὸν οὐχ ὁμολογεῖτε; 43 Εἰ μία φύσις σύνθετός ἐστι τοῦ Χριστοῦ, ἢ παθητὴ ἔσται μόνον ἢ ἀπαθὴς ἢ παθητοαπαθὴς καὶ κατὰ ταὐτὸν ἀμφότερα ἢ τρεπτὴ καὶ ποτὲ μὲν παθητή, ποτὲ δὲ ἀπαθής, ἢ μέρος αὐτῆς παθητὸν καὶ μέρος αὐτῆς ἀπαθές. Οἵαν οὖν βούλεσθε τῶν ἀσεβειῶν, ἕλεσθε. Εἰ γὰρ παθητὴ μόνον, οὐ θεὸς ὁ Χριστός. Εἰ δὲ ἀπαθὴς μόνον, οὐκ ἄνθρωπος. Εἰ δὲ ποτὲ μὲν παθητή, ποτὲ δὲ ἀπαθής, οὐδ' ὁπότερον φύσει, κατὰ συμβεβηκὸς δὲ μᾶλλόν ἐστι· τὸ γὰρ φύσει πεφυκὸς οὐ μεθίσταται. Εἰ δὲ μέρος αὐτῆς παθητὸν καὶ μέρος ἀπαθές, φύσει δὲ ἑκάτερόν ἐστι τοῦθ' ὅπερ ἐστί, οὐ τῆς αὐτῆς ἔσται τὰ μέρη φύσεως καὶ οὕτω δύο φύσεις ἔσται ὁ Χριστός, ὃς οὐ φύσις μία ἐστίν, ἀλλ' ὑπόστασις μία σύνθετος ἐκ δύο φύσεων καὶ ἐν δυσὶ φύσεσι καὶ δύο φύσεις. Τὴν γὰρ αὐτὴν φύσιν παθητὴν ἅμα καὶ ἀπαθῆ εἶναι, ἀμήχανον· τῶν ἐναντίων γὰρ οὐσιωδῶν διαφορῶν δεκτικὴ εἶναι μία καὶ ἡ αὐτὴ φύσις οὐ δύναται. 44 Ἐπὶ πάσης ἑνώσεως τὰ ἑνούμενα, κἂν συγχέηται, κἂν συγκιρνᾶται, μένει τῆς οἰκείας μὴ ἐξιστάμενα φύσεως. Κἄν τε γὰρ οἶνος ὕδατι κραθῇ, αἱ δύο φύσεις εἰσὶν ἐν τῷ κράματι· καὶ κηρὸς καὶ πίσσα, εἰ καὶ συγκέχυνται, ἀλλ' οὐδέτερον τῆς οἰκείας ἐξέστη φύσεως, ἀλλ' ἐν τῷ μίγματι αἱ δύο διαμένουσι φύσεις. Εἰ γὰρ καὶ ἥνωνται καὶ τὴν οἰκείαν ἕκαστον οὐκ ἐνδείκνυται ἰδιότητα καθαρὰν καὶ ἀλώβητον διὰ τὴν πρὸς τὸ ἑνωθὲν σύγχυσίν τε καὶ σύγκρασιν, ἀλλ' ὅμως κατὰ φύσιν ἕκαστον, ὅπερ ἦν, τοῦτό ἐστι