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is considered a brick. The parts of Christ, therefore, are two natures; for he is from divinity and humanity. How then are the parts not in the whole and the whole not in the parts? For it is either in him or elsewhere or he himself is taken away, or it is in them or in others besides these or nowhere. 72 If the flesh is of the same nature as the divinity of the Word, how has the Trinity not become a tetrad? For those things that are consubstantial are of another hypostasis. But if it is of a different substance, how is Christ not two natures? 73 If God the Word and the Father are two in some respect, but the flesh and God the Word are in no respect two, God the Word is more united to the flesh than to the Father. But if not more, then in some respect at least God the Word and the flesh are two. And if two in some respect, it is according to nature; for it is not according to hypostasis. 74 The one Christ, the composite hypostasis, is identical in nature to the Father and the Spirit, and to his mother and to us; for he is consubstantial both to the Father and to us, but differs in hypostasis. If, therefore, you give him one composite nature, you will say the Father and the Holy Spirit are of a composite nature and you would say the Trinity and men are of one nature, but if a hypostasis known in two natures, he will be consubstantial to the Father in one respect and to us in another. 75 The divinity is predicated of the three hypostases of the life-giving Trinity, and likewise the humanity is predicated of the infinite hypostases of human nature. If, therefore, you say one nature of the divinity and the humanity, according to you, in Christ there has come to be one nature of the three holy hypostases of the Trinity and of the infinite hypostases of humanity. 76 If you say that the substance of the Word is particular and individual, and that nature and hypostasis are the same, show us one of the holy fathers who spoke of three natures or substances in the Holy Trinity, and we will be silent, placing a hand over our mouth. But if you are not able to show this, why do you rage in vain, speaking from your own heart and not from God? 77 The quantity of things is represented not only by a definite number, but also indeed by an indefinite one, such as many and few and more and less; and analogy also often knows how to do the same, such as the greater and equal and less, but also the demonstrative expression, I mean this and that and these and one and another, and order, such as before this and after that and from the beginning and later, and perhaps other ways as well. If, then, you say that all the ways that declare the quantity of things are divisive, the refutation is near at hand; for you speak of one and one nature, and another and another, and one and another, and natures indefinitely, and properties, and greater and lesser, and earlier and later. But if you suppose that only definite number, and especially the dyad, divides, that is arbitrary; for what is the allotment when the truth is otherwise? For the dyad and the two things counted together represent with a unifying power more than your dissolved number of one and one considered by itself. 78 On all these things, tell us this: Does Christ have a divine nature even after the union? Yes, you will say. And does he have a human one? And this you will also confess, unless you wish to be impious with a bare head. Are a divine nature and a human nature, therefore, one nature or two? But if you say one, the Father will be consubstantial with us; but if two and not one, why, having cast away afar your arrogance along with its begetter, will you not confess with us one Christ, one Son, one Lord, one hypostasis from two natures, and two natures, and in two natures after the union? For if never of two natures the

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πλίνθον λελόγισται. Μέρη τοίνυν Χριστοῦ δύο φύσεις· ἐκ θεότητος γὰρ οὗτος καὶ ἀνθρωπότητος. Πῶς οὖν οὐκ ἐν τῷ ὅλῳ τὰ μέρη καὶ τὸ ὅλον οὐκ ἐν τοῖς μέρεσιν; Ἢ γὰρ ἐν αὐτῷ ἢ ἀλλαχόσε ἢ ἀνῄρηται καὶ αὐτὸς ἢ ἐν αὐτοῖς ἢ ἐν ἄλλοις παρὰ ταῦτα ἢ οὐδαμῇ. 72 Εἰ τῆς αὐτῆς φύσεως ἡ σὰρξ τῇ τοῦ λόγου θεότητι, πῶς οὐ γέγονε τετρὰς ἡ τριάς; Τὰ γὰρ ὁμοούσια ἑτέρας ἐστὶν ὑποστάσεως. Εἰ δὲ ἑτεροούσιος, πῶς οὐ δύο φύσεις ἐστὶν ὁ Χριστός; 73 Εἰ ὁ θεὸς λόγος καὶ ὁ πατὴρ κατά τί εἰσι δύο, ἡ δὲ σὰρξ καὶ ὁ θεὸς λόγος κατ' οὐδέν εἰσι δύο, πλέον ἥνωται τῇ σαρκὶ ὁ θεὸς λόγος ἢ τῷ πατρί. Εἰ δ' οὐ πλέον, κατά τι γοῦν εἰσι δύο ὁ θεὸς λόγος καὶ ἡ σάρξ. Καὶ εἰ κατά τι δύο, κατὰ φύσιν· οὐ γὰρ καθ' ὑπόστασιν. 74 Ὁ εἷς Χριστός, ἡ σύνθετος ὑπόστασις, κατὰ μὲν φύσιν ταυτίζεται τῷ πατρὶ καὶ τῷ πνεύματι, τῇ μητρί τε καὶ ἡμῖν· καὶ τῷ πατρὶ γάρ ἐστι καὶ ἡμῖν ὁμοούσιος, διαφέρει δὲ καθ' ὑπόστασιν. Εἰ μὲν οὖν μίαν φύσιν αὐτῷ δῶτε σύνθετον, συνθέτου φύσεως τὸν πατέρα καὶ τὸ πνεῦμα τὸ ἅγιον λέξετε καὶ μιᾶς φύσεως τὴν τριάδα καὶ τοὺς ἀνθρώπους εἴποιτε, εἰ δ' ὑπόστασιν ἐν δύο γνωριζομένην φύσεσι, κατ' ἄλλο ἔσται τῷ πατρὶ καὶ κατ' ἄλλο ἡμῖν ὁμοούσιος. 75 Ἡ θεότης κατὰ τῶν τριῶν τῆς ζωαρχικῆς τριάδος ὑποστάσεων φέρεται, ὁμοίως καὶ ἡ ἀνθρωπότης κατὰ τῶν ἀπείρων τῆς ἀνθρωπίνης φύσεως ὑποστάσεων. Εἰ τοίνυν μίαν φύσιν τῆς θεότητος καὶ τῆς ἀνθρωπότητος εἴπητε, μία φύσις καθ' ὑμᾶς ἐν τῷ Χριστῷ γέγονε τῶν ἁγίων τῆς τριάδος τριῶν ὑποστάσεων καὶ τῶν ἀπείρων τῆς ἀνθρωπότητος ὑποστάσεων. 76 Εἰ μερικὴν καὶ ἰδικὴν οὐσίαν τοῦ λόγου φατὲ καὶ ταὐτὸν φύσιν καὶ ὑπόστασιν, δείξατε ἡμῖν τινα τῶν ἁγίων πατέρων τρεῖς φύσεις ἢ οὐσίας ἐπὶ τῆς ἁγίας τριάδος εἰπόντα, καὶ ἡμεῖς σιγήσομεν χεῖρα ἐπὶ στόματι θέμενοι. Εἰ δὲ μὴ δεῖξαι δύνασθε, τί μάτην ἀπὸ καρδίας καὶ οὐκ ἐκ θεοῦ λαλοῦντες φρυάττεσθε; 77 Τὸ τῶν πραγμάτων ποσὸν οὐ μόνον ὡρισμένος ἀριθμὸς παρίστησιν, ἀλλὰ δὴ καὶ ἀόριστος ὁ πολλὰ τυχὸν καὶ ὀλίγα καὶ πλείονα καὶ ἐλάττονα· καὶ ἡ ἀναλογία δὲ ταὐτὸν οἶδε πολλάκις ποιεῖν ὡς τὸ μεῖζον καὶ ἴσον καὶ ἧττον, ἀλλὰ καὶ ἡ δεικτικὴ φωνή, τοῦτό φημι κἀκεῖνο καὶ ταῦτα καὶ ἄλλο καὶ ἕτερον, καὶ ἡ τάξις ὡς πρὸ τοῦδε καὶ μετ' ἐκεῖνο καὶ ἀπ' ἀρχῆς καὶ ὕστερον, καὶ ἕτεροι δὲ τρόποι τυχόν. Εἰ μὲν οὖν πάντας τοὺς τρόπους τοὺς δηλωτικοὺς τῆς τῶν πραγμάτων ποσότητος διαιρετικοὺς λέγετε, ἐγγύθεν ὁ ἔλεγχος· μίαν γὰρ καὶ μίαν φύσιν, ἕτερόν τε καὶ ἕτερον, καὶ ἄλλο καὶ ἄλλο καὶ φύσεις ἀορίστως καὶ ἰδιότητας καὶ μεῖζον καὶ ἔλαττον καὶ πρότερον καὶ ὕστερον λέγετε. Εἰ δὲ μόνον τὸν ὡρισμένον ἀριθμὸν καὶ μάλιστα τῆς δυάδος διαιρεῖν ὑποτίθεσθε, τῆς ἐξουσίας· τίς γὰρ ἡ ἀποκλήρωσις τῆς ἀληθείας ἑτέρως ἐχούσης; Ἡ δυὰς γὰρ καὶ τὰ δύο ὁμοῦ τὰ ἀριθμούμενα συλληπτικῇ δυνάμει παρίστησιν ἢ τῆς μιᾶς καὶ μιᾶς ὑμῶν ὁ διαλελυμένος ἀριθμὸς καὶ καθ' ἑαυτὸν θεωρούμενος. 78 Ἐπὶ πᾶσι τοῦτο ἡμῖν ἀπαγγείλατε· Ἔχει θείαν φύσιν ὁ Χριστὸς καὶ μετὰ τὴν ἕνωσιν; Ναί, ἐρεῖτε. Ἔχει δὲ καὶ ἀνθρωπίνην; Καὶ τοῦτο συνομολογήσετε, εἴ γε μὴ γυμνῇ τῇ κεφαλῇ ἀσεβεῖν βουληθείητε. Φύσις οὖν θεία καὶ φύσις ἀνθρωπίνη μία φύσις ἢ δύο εἰσίν; Ἀλλ' εἰ μὲν μίαν εἴπητε, ἔσται ὁ πατὴρ ἡμῖν ὁμοούσιος· εἰ δὲ δύο καὶ οὐ μία, τί μὴ τὸν τύφον σὺν τῷ τούτου γεννήτορι μακρὰν ἀπορρίψαντες μεθ' ἡμῶν ἕνα Χριστόν, ἕνα υἱόν, ἕνα κύριον, μίαν ὑπόστασιν ἐκ δύο φύσεων καὶ δύο φύσεις καὶ ἐν δυσὶ φύσεσι μετὰ τὴν ἕνωσιν ὁμολογήσετε; Εἰ μὲν γὰρ οὐδέποτε δύο φύσεων τὸν