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unity. For if the Word is not consubstantial with the flesh nor separate from that with which it subsists, it is not right to speak of one nature in him, nor of two hypostases; for these things create the hypostases. For the consubstantial indicates that which is one and the same in essence, but different in hypostasis, while conversely the heteroousios [means] that which is the same in hypostasis, but different in nature among the united [elements]. 80 Thus Christ is not one and another, lest we worship a tetrad, but one thing and another, lest we attribute suffering to the Godhead. For if he is one and another, we boast in vain that the deification of our nature has come about through the incarnation of the Word; for if the indwelling of one in another is incarnation, God has undergone very many incarnations. For "I will dwell," he says, "in you and walk among you," and "Do you not know that you are God's temple and that God's Spirit dwells in you?" But if not one thing and another, flesh and Godhead are the same in nature, and all things are confused and commingled. If, therefore, he is not one and another, Christ is one and one hypostasis; for hypostasis is 'another'. But if one thing and another—and 'another' is nature—he is clearly not one in nature. And if not one, it is surely clear to all that there are two. He is therefore one in hypostasis, identified with himself, but distinguished by the characteristic properties of the extremes; for even if his holy flesh was not without its characteristic properties, yet the collection of these and the hypostasis and constitution of the flesh did not come to be in itself, but in the hypostasis of the Word, and it did not have its own hypostasis. Hence it was neither without hypostasis nor did it have its own hypostasis, but there exist two natures, he being both united and divided by the consubstantiality of the extremes, but by the difference of substance of the parts. 81 And in speaking of two natures we do not divide the union, but we flee from change and confusion; for we know that these are numbered in thought and by the mode of their difference. For in the same way that we flee from confusion, so also we reject division, both in the case of the holy and divine Trinity and in the case of the economy of the one of the holy Trinity. For as there we confess three hypostases, but proclaim one essence and nature, not knowing either of the hypostases to be without essence, but not on this account assigning a substance privately to each, nor announcing a definitive number of substances, lest we should introduce diversity of nature and substance, so also here in speaking of two natures we do not divide the hypostatic union nor do we introduce a number of hypostases, even if they are not without hypostasis, but we indicate the difference in kind and substance. For just as there the number of hypostases does not destroy the consubstantiality nor introduce a division according to nature into the hypostases, but while signifying the difference of the hypostases does not sever the unity of the essence, so here the quantity of natures does not divide the identity and unity of the hypostases, but indicates the difference, as in a natural quality, and the collection of the things that have come together. Therefore, when we say that the union has come about from two perfect natures, we do not say it is by way of mixture or confusion or change or blending, nor again personal or relative or by worth or identity of will or identity of name or equality of honor, as the God-hated Nestorius said, but rather we orthodoxly proclaim it to be essential and hypostatic, not as the two essences forming one composite essence, but as being truly united to each other into one composite hypostasis of the Son of God, and we define that their essential difference is preserved. For the created has remained created, and the uncreated uncreated; the mortal mortal and the immortal immortal, and the one shines forth with miracles, while the other has submitted to insults. For even if he who suffers these things and works those miracles is one, and both were common to the one,

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ἑνότητα. Εἰ γὰρ οὐχ ὁμοούσιος ὁ λόγος τῇ σαρκὶ οὔτε κεχωρισμένος τοῦ συνυφεστῶτός ἐστιν, οὔτε μίαν ἐπ' αὐτοῦ φύσιν λέγειν θεμιτὸν οὔτε δύο τὰς ὑποστάσεις· ταῦτα γὰρ τὰς ὑποστάσεις ποιεῖ. Τὸ γὰρ ὁμοούσιον τὸ ἓν μὲν καὶ ταυτὸν κατ' οὐσίαν δηλοῖ, τὸ καθ' ὑπόστασιν δὲ διάφορον, τοὔμπαλιν δὲ τὸ ἑτεροούσιον τὸ καθ' ὑπόστασιν μὲν ταυτόν, τὸ δὲ κατὰ φύσιν διάφορον τῶν ἡνωμένων. 80 Οὕτως οὐκ ἔστιν ἄλλος καὶ ἄλλος ὁ Χριστός, ἵνα μὴ τετράδι λατρεύωμεν, ἄλλο δὲ καὶ ἄλλο, ἵνα μὴ τῇ θεότητι τὸ πάθος προσάπτωμεν. Εἰ γὰρ ἄλλος καὶ ἄλλος, μάτην μεγαλαυχοῦμεν τὴν τῆς ἡμετέρας φύσεως θέωσιν διὰ τῆς τοῦ λόγου γεγενῆσθαι σαρκώσεως· εἰ γὰρ ἡ ἄλλου ἐν ἄλλῳ ἐνοίκησις σάρκωσις, πλείστας σαρκώσεις ὁ θεὸς ὑπέμεινεν. «Ἐνοικήσω» γάρ, φησίν, «ἐν ὑμῖν καὶ ἐμπεριπατήσω,» καὶ «οὐκ οἴδατε, ὅτι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ ἐνοικεῖ ἐν ὑμῖν;» Εἰ δὲ μὴ ἄλλο καὶ ἄλλο, ταὐτὸν κατὰ φύσιν σὰρξ καὶ θεότης, καὶ πάντα συγκέχυται καὶ συμπέφυρται. Εἰ μὲν οὖν οὐκ ἄλλος καὶ ἄλλος, εἷς ὁ Χριστὸς καὶ μία ὑπόστασις· ἄλλος γὰρ ἡ ὑπόστασις. Εἰ δὲ ἄλλο καὶ ἄλλο-φύσις δὲ τὸ ἄλλο-, οὐχ ἓν δηλαδὴ κατὰ φύσιν. Εἰ δὲ μὴ ἕν, παντί που δῆλον ὡς δύο. Εἷς οὖν ἐστι καθ' ὑπόστασιν πρὸς ἑαυτὸν ταυτιζόμενος, τῶν δ' ἄκρων τοῖς χαρακτηριστικοῖς ἀφοριζόμενος ἰδιώμασιν· εἰ γὰρ καὶ τῶν χαρακτηριστικῶν ἰδιωμάτων ἡ ἁγία αὐτοῦ σὰρξ οὐκ ἄμοιρος ἦν, ἀλλά γε τούτων τὸ ἄθροισμα καὶ τῆς σαρκὸς ἡ ὑπόστασίς τε καὶ σύμπηξις οὐ καθ' αὑτήν, ἀλλ' ἐν τῇ τοῦ λόγου ὑποστάσει γεγένηται καὶ αὐτήν, οὐκ ἰδίαν ἔσχεν ὑπόστασιν. Ἐντεῦθεν οὔτε ἀνυπόστατος ἦν οὔτε ἰδίαν ἔσχεν ὑπόστασιν, δύο δὲ φύσεις ὑπάρχει ὁμοουσιότητι μὲν τῶν ἄκρων, ἑτεροουσιότητι δὲ τῶν μερῶν ἑνούμενός τε καὶ διαιρούμενος. 81 ∆ύο δὲ φύσεις λέγοντες οὐ διαιροῦμεν τὴν ἕνωσιν, τὴν δὲ τροπὴν καὶ τὴν σύγχυσιν φεύγομεν· λόγῳ γὰρ καὶ τρόπῳ τῆς διαφορᾶς ταύτας ἀριθμεῖσθαι γινώσκομεν. Ὃν γὰρ τρόπον τὴν σύγχυσιν φεύγομεν, οὕτω καὶ τὴν διαίρεσιν παραιτούμεθα ἐπί τε τῆς ἁγίας καὶ θεαρχικῆς τριάδος καὶ ἐπὶ τῆς τοῦ ἑνὸς τῆς ἁγίας τριάδος οἰκονομίας. Ὡς γὰρ ἐκεῖ τρεῖς μὲν ὑποστάσεις ὁμολογοῦμεν, μίαν δὲ οὐσίαν καὶ φύσιν κηρύττομεν, οὐδ' ὁποτέραν μὲν τῶν ὑποστάσεων εἰδότες ἀνούσιον, ἀλλ' οὐ ταύτῃ οὐσίαν ἑκάστῃ ἰδιαιρέτως προσνέμοντες οὐδ' ἀφοριστικὸν ποσότητος ἀριθμὸν οὐσιῶν καταγγέλλοντες, ἵνα μὴ τὸ ἑτεροφυὲς καὶ ἑτεροούσιον εἰσάγωμεν, οὕτω κἀνταῦθα δύο λέγοντες φύσεις οὐ διαιροῦμεν τὴν καθ' ὑπόστασιν ἕνωσιν οὐδ' ὑποστάσεων ἀριθμὸν συνεισφέρομεν, εἰ καὶ μὴ ἀνυπόστατοι εἶεν, τὸ ἑτεροειδὲς δὲ δηλοῦμεν καὶ ἑτεροούσιον. Ὥσπερ γὰρ ἐκεῖ ὁ τῶν ὑποστάσεων ἀριθμὸς τὸ ὁμοούσιον οὐ λυμαίνεται οὐδὲ τὴν κατὰ φύσιν διαίρεσιν εἰσάγει ταῖς ὑποστάσεσιν, ἀλλὰ τὸ τῶν ὑποστάσεων σημαίνων διάφορον τὸ ἑνιαῖον τῆς οὐσίας οὐ διατέμνει, οὕτως ὧδε ἡ ποσότης τῶν φύσεων τὸ ταυτὸν καὶ ἑνιαῖον οὐ διαιρεῖ τῶν ὑποστάσεων, τήν, ὡς ἐν ποιότητι δὲ φυσικῇ, διαφορὰν καὶ τῶν συνελθόντων τὴν σωρείαν δηλοῖ. ∆ιὸ δὴ ἐκ δύο φύσεων τελείων τὴν ἕνωσιν γεγενῆσθαι λέγοντες οὐ κατὰ φυρμὸν ἢ σύγχυσιν ἢ τροπὴν ἢ ἀνάκρασιν φάσκομεν, οὐδ' αὖ πάλιν προσωπικὴν ἢ σχετικὴν ἢ κατ' ἀξίαν ἢ ταυτοβουλίαν ἢ ταυτωνυμίαν ἢ ὁμοτιμίαν, ὡς ὁ θεοστυγὴς ἔφη Νεστόριος, οὐσιώδη δὲ μᾶλλον καὶ καθ' ὑπόστασιν ὀρθοδόξως κηρύττομεν, οὐχ ὡς τῶν δύο οὐσιῶν μίαν οὐσίαν ἀποτελεσασῶν σύνθετον, ἀλλ' ἑνωθεισῶν ἀλλήλαις κατ' ἀλήθειαν εἰς μίαν ὑπόστασιν σύνθετον τοῦ υἱοῦ τοῦ θεοῦ, καὶ σῴζεσθαι αὐτῶν τὴν οὐσιώδη διαφορὰν ὁριζόμεθα. Μεμένηκε γὰρ τὸ κτιστὸν μὲν κτιστόν, τὸ δὲ ἄκτιστον ἄκτιστον· θνητὸν τὸ θνητὸν καὶ ἀθάνατον τὸ ἀθάνατον, καὶ τὸ μὲν διαλάμπει τοῖς θαύμασι, τὸ δὲ ταῖς ὕβρεσιν ὑποπέπτωκεν. Εἰ γὰρ καὶ εἷς ὁ ταῦτα πάσχων κἀκεῖνα θαυματουργῶν καὶ κοινὰ τοῦ ἑνὸς ὑπῆρχεν ἀμφότερα,