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these things, but the divinity did not receive them. For even when a mere man is spat upon, the body indeed receives the spittle, but the soul in no way does, and because of this there is not another hypostasis of the soul and another prosopon and a different one of the body. For having limbs and a visible prosopon that can be spat upon, and not having limbs nor a visible prosopon that can be spat upon, belongs to nature; for the visible and the invisible, the material and the immaterial, the configured and the unconfigured are differences of nature. 47 What is hypostasis and prosopon? Hypostasis is to subsist in itself and to become other, and prosopon is to act particularly and separately. But the Lord's <flesh> never subsisted in itself and became someone other than God the Word, nor did it act separately from God the Word, as is the case with the soul and body; for neither is the body one person and the soul another, nor is the body <of another> and the soul of another, nor do they act separately, but the soul acts through the body, and the divine will and energy acted through the soul and the body, through the union and will of the soul and the movement of the body. 48 Every hypostasis wills and acts and is moved separately and particularly, and this is a property of hypostasis, and for this reason hypostasis and prosopon are the same. But in the divinity alone each hypostasis does not act particularly nor will particularly, but there is one will, one energy, one movement of the three hypostases, and only the unbegotten is the property of the paternal hypostasis, the begotten of the Son's hypostasis, and the proceeding of the Holy Spirit's hypostasis. In the case of our Lord Jesus Christ, if you say two hypostases, it is necessary for each of them to will and act particularly and separately, and they are united neither by energy nor in any other way. But if they are united by energy and will, there is one hypostasis and one prosopon. 49 We can say that the virgin gave birth to God the Word and that the Son and Word of God was not born of a woman. For we know two births of the only-begotten Son and Word of God: one, the pre-eternal, incorporeally and divinely from the Father alone, according to which birth he was not born of a woman and is without a mother; and the other in the last times from a mother alone with flesh, according to the economy for our salvation, according to which birth he is without a father. According to the first birth he was not born of a woman, but according to the second birth he was born of a woman; for he did not have the beginning and cause of his divine existence from a woman, but from the Father alone, but the beginning of being incarnate and becoming man from the Holy Spirit and Mary the virgin. For many things are said in one way and another and seem to be inconsistent to one who does not pay close attention; for concerning the transfiguration of God, one evangelist says, "after six days," while the other says, after eight days, and they disagree, if one does not pay close attention; but to one who pays close attention, it is not a disagreement but an agreement. For the one who said, "After six days," counted neither the day on which the Lord spoke, nor the day of the transfiguration, but the one who said, After eight days, counted both this one and that one. 50 Nature is the commonality of the species, such as divinity, humanity; the name "God" is sometimes applied to the divine nature, as when we say one God, that is, one divinity, and sometimes also to a hypostasis, as when we say: God the Father, God the Son, God the Holy Spirit, and this we derive by paronymy from the nature, and likewise "God". Therefore we say: God is one thing and man is another, that is, the nature of divinity is one thing and that of humanity is another. And Saint Gregory the Theologian writes to Cledonius: "For there are two natures, God and

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ταῦτα, ἡ δὲ θεότης οὐκ ἐδέχετο. Καὶ γὰρ καὶ ἀνθρώπου ψιλοῦ ἐμπτυομένου τὸ μὲν σῶμα δέχεται τὰ ἐμπτύσματα, ἡ δὲ ψυχὴ οὐδαμῶς, καὶ οὐ παρὰ τοῦτο ἄλλη ὑπόστασις τῆς ψυχῆς καὶ ἄλλο πρόσωπον καὶ ἕτερον τοῦ σώματος. Τὸ μὲν γὰρ ἔχειν μέλη καὶ πρόσωπον ὁρατὸν καὶ ἐμπτυόμενον καὶ τὸ μὴ ἔχειν μέλη μηδὲ πρόσωπον ὁρατὸν ἢ ἐμπτυόμενον φύσεώς ἐστι· τὸ γὰρ ὁρατὸν καὶ ἀόρατον, τὸ ὑλικὸν καὶ ἄυλον, τὸ ἐσχηματισμένον καὶ ἀσχημάτιστον φύσεώς εἰσι διαφοραί. 47 Τί ἐστιν ὑπόστασις καὶ πρόσωπον; Ὑπόστασις δὲ τὸ καθ' ἑαυτὸ ὑποστῆναι καὶ ἄλλον γενέσθαι, καὶ πρόσωπον τὸ ἰδιαιρέτως καὶ κεχωρισμένως ἐνεργεῖν. Ἡ δὲ τοῦ κυρίου <σὰρξ> οὐδὲ καθ' ἑαυτὴν ὑπέστη ποτὲ καὶ ἄλλος τις παρὰ τὸν θεὸν λόγον ἐγένετο, οὐδὲ κεχωρισμένως τοῦ θεοῦ λόγου ἐνήργησεν, ὡς ἐπὶ τῆς ψυχῆς ἔχει καὶ σώματος· οὐδὲ γὰρ τὸ σῶμα ἄλλος καὶ ἡ ψυχὴ ἄλλος οὐδὲ τὸ σῶμα <ἄλλου> καὶ ἡ ψυχὴ ἄλλου οὐδὲ κεχωρισμένως ἐνεργοῦσιν, ἀλλ' ἡ ψυχὴ διὰ τοῦ σώματος ἐνεργεῖ καὶ ἡ θεία θέλησις καὶ ἐνέργεια διὰ τῆς ψυχῆς καὶ τοῦ σώματος ἐνήργει, διὰ τῆς ἑνώσεως καὶ θελήσεως τῆς ψυχῆς καὶ κινήσεως τοῦ σώματος. 48 Πᾶσα ὑπόστασις κεχωρισμένως καὶ ἰδιαιρέτως θέλει καὶ ἐνεργεῖ καὶ κινεῖται, καὶ ἰδίωμα ὑποστάσεώς ἐστι τοῦτο, καὶ διὰ τοῦτο ὑπόστασις καὶ πρόσωπον ταυτόν. Ἐπὶ δὲ τῆς θεότητος μόνης οὐκ ἰδιαιρέτως ἐνεργεῖ ἑκάστη ὑπόστασις οὐδὲ ἰδιαιρέτως θέλει, ἀλλὰ μία θέλησις, μία ἐνέργεια, μία κίνησις τῶν τριῶν ὑποστάσεων, μόνον δὲ τὸ ἀγέννητον τῆς πατρικῆς ὑποστάσεως ἰδίωμα, τὸ δὲ γεννητὸν τῆς τοῦ υἱοῦ ὑποστάσεως καὶ τὸ ἐκπορευτὸν τῆς τοῦ ἁγίου πνεύματος ὑποστάσεως. Ἐπὶ μὲν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, εἰ μὲν δύο εἴπητε ὑποστάσεις, ἀνάγκη ἑκάστην αὐτῶν ἰδιαιρέτως καὶ κεχωρισμένως θέλειν καὶ ἐνεργεῖν, καὶ οὔτε κατ' ἐνέργειαν οὐδὲ καθ' ἕτερον τρόπον ἥνωνται. Εἰ δὲ κατ' ἐνέργειαν καὶ θέλησιν ἥνωνται, μία ὑπόστασις καὶ ἓν πρόσωπον. 49 ∆υνάμεθα εἰπεῖν, ὅτι τὸν θεὸν λόγον ἔτεκεν ἡ παρθένος καὶ ὅτι ὁ υἱὸς καὶ λόγος τοῦ θεοῦ οὐκ ἐγεννήθη ἐκ γυναικός. ∆ύο γὰρ γεννήσεις οἴδαμεν τοῦ μονογενοῦς υἱοῦ καὶ λόγου τοῦ θεοῦ, μίαν τὴν προαιώνιον ἀσωμάτως καὶ θεϊκῶς ἐκ μόνου τοῦ πατρός, καθ' ἣν γέννησιν οὐκ ἐγεννήθη ἐκ γυναικὸς καὶ ἔστιν ἀμήτωρ, καὶ ἄλλην τὴν ἐπ' ἐσχάτων ἐκ μόνης μητρὸς μετὰ σαρκὸς οἰκονομικῶς διὰ τὴν ἡμετέραν σωτηρίαν, καθ' ἣν γέννησιν ἀπάτωρ ἐστί. Κατὰ τὴν πρώτην γέννησιν οὐκ ἐγεννήθη ἐκ γυναικός, κατὰ δὲ τὴν δευτέραν γέννησιν ἐκ γυναικὸς ἐγεννήθη· οὐ γὰρ ἐκ γυναικὸς τὴν ἀρχὴν καὶ αἰτίαν ἔσχε τῆς ὑπάρξεως τῆς θεϊκῆς, ἀλλ' ἐκ μόνου πατρός, τὴν δὲ ἀρχὴν τοῦ σαρκωθῆναι καὶ γενέσθαι ἄνθρωπος ἐκ πνεύματος ἁγίου καὶ Μαρίας τῆς παρθένου. Πολλὰ γὰρ λέγονται καθ' ἕτερον καὶ ἕτερον τρόπον καὶ δοκοῦσιν ἀσύμφωνα εἶναι τῷ μὴ καλῶς προσέχοντι· ἐπὶ γὰρ τῆς τοῦ θεοῦ μεταμορφώσεως ὁ μὲν εἷς εὐαγγελιστὴς λέγει, ὅτι « μεθ' ἡμέρας ἕξ» , ὁ δὲ ἕτερος, ὅτι μεθ' ἡμέρας ὀκτώ, καὶ διαφωνοῦσιν, ἐὰν μὴ καλῶς προσέχῃ τις· τῷ δὲ καλῶς προσέχοντι οὐ διαφωνία, ἀλλὰ συμφωνία ἐστίν. Ὁ μὲν γὰρ εἰπών· « Μεθ' ἡμέρας ἕξ» , οὐδὲ τὴν ἡμέραν, καθ' ἣν εἶπεν ὁ κύριος, ἠρίθμησεν οὐδὲ τὴν ἡμέραν τῆς μεταμορφώσεως, ὁ δὲ εἰπών· Μεθ' ἡμέρας ὀκτώ, καὶ ταύτην κἀκείνην ἠρίθμησεν. 50 Φύσις ἐστὶν ἡ κοινότης τοῦ εἴδους, οἷον θεότης, ἀνθρωπότης· τὸ θεὸς ὄνομα ποτὲ μὲν ἐπὶ τῆς θείας φύσεως τάσσεται, ὡς λέγομεν εἷς θεός, τουτέστι μία θεότης, ποτὲ δὲ καὶ ἐπὶ ὑποστάσεως, ὡς λέγομεν· Θεὸς ὁ πατήρ, θεὸς ὁ υἱός, θεὸς τὸ πνεῦμα τὸ ἅγιον, καὶ τοῦτο ἐκ τῆς φύσεως παρονομάζομεν, ὁμοίως καὶ τὸ θεός. Λέγομεν οὖν· Ἄλλο θεὸς καὶ ἄλλο ἄνθρωπος, τουτέστιν ἄλλη φύσις θεότητος καὶ ἄλλη ἀνθρωπότητος. Καὶ ὁ ἅγιος Γρηγόριος ὁ θεολόγος πρὸς Κληδόνιον γράφει· « Φύσεις μὲν γὰρ δύο, θεὸς καὶ