17

but another from which the things of insult are common, and another from which the boastings are common, one and another in word and manner of difference, but both are common to each by the mode of the communication of properties, through the mutual coinherence of the parts and the hypostatic union. “For each form acts in communion with the other, that which it possesses as its own”; wherefore indeed the Lord of glory is said to have been crucified, evidently not in divinity, but in the co-existing flesh, and the Son of Man is written to have ascended where He was before, not where He was before as man, but where He existed as God and undivided from the Father. For we proclaim neither the divinity as passible or as suffering in the flesh, nor do we confess the flesh, that is, the humanity, to be pre-eternal, but Him who has both this and that, sometimes we name Him Christ from both together, and sometimes from one of the parts we call Him God from the divinity, and again man from the humanity. And we speak of God as passible, not as God, but as also man, and we proclaim the child as pre-eternal, not as a child, but as also God; for He is one, this and that, both God and man, perfect God and perfect man, bearing all the properties of the divinity: the Godhead, the being without beginning, the immortality, the lordship, the omnipotent will and energy, and bearing the entire substance of the flesh without defect: soul, body, mind and their natural and blameless passions and properties, the self-determining will and energy, hunger, thirst, tears, grief, distress, agony, death. “For my Lord and my God,” says Thomas, and “God was the Word,” and “the Word became flesh,” the Theologian said in the Spirit, and “in the beginning was the Word,” and “I will, be clean,” and “they would not have crucified the Lord of glory.” These things and things like them and the power of the divine signs proclaim his divine nature and energy. 82 Then, “I have power to lay down my life, and I have power to take it again,” and “touch me and see, that a spirit does not have flesh and bones, as you see me having,” and “but we have the mind of Christ,” and “having entered a house he wished that no one should know, and he could not be hidden,” and “Father, let not my will be done, but yours.” And the breaking of the loaves and the walking and the stretching of the hands on the cross and the thinking and the vital, nutritive, augmentative, and sensitive power demonstrate the human energy, and “afterward he hungered,” and the tear for Lazarus and “I thirst,” and “now my soul is troubled,” and “I am sorrowful even unto death,” and “he began to be grieved and amazed and distressed,” and “Father, into your hands I commit my spirit, and having said this he expired.” Do they not clearly, just as the former things witness to the divinity, so also do these things witness to his humanity and the difference and unconfusedness of the natures? For how could both these and those be said of one nature? 83 Therefore he is perfect God and perfect man, God by nature and man by nature, perfect in divinity and without defect in humanity; for though he became man by economy, yet he became man by nature; whole God and whole man, whole God even with his flesh and whole man with his superessential divinity. We say that Gregory the Theologian said this to make it clear: “Of which the one deified, and the other was deified,” and “I dare to say, made one with God.” For just as we know the incarnation of the Word was without change or alteration, so also the deification. “For the Word himself became flesh, conceived from the Virgin, and came forth God with that which he assumed, which itself was already deified by him at the same time as it was brought into being,

17

ἀλλ' ἕτερον ἐξ οὗ κοινὰ τὰ τῆς ὕβρεως, καὶ ἐξ οὗ κοινὰ τὰ αὐχήματα ἕτερον, ἕτερον μὲν καὶ ἕτερον λόγῳ καὶ τρόπῳ τῆς διαφορᾶς, κοινὰ δὲ ἑκατέρῳ ἑκάτερα τῷ τρόπῳ τῆς ἀντιδόσεως διὰ τὴν εἰς ἄλληλα τῶν μερῶν περιχώρησιν καὶ τὴν καθ' ὑπόστασιν ἕνωσιν. «Ἐνεργεῖ γὰρ ἑκατέρα μορφὴ μετὰ τῆς θατέρου κοινωνίας τουθ', ὅπερ ἴδιον ἔσχηκε»· διὸ δὴ καὶ ὁ κύριος τῆς δόξης ἐσταυρῶσθαι λέγεται δηλαδὴ ὡς οὐ θεότητι, ἀλλὰ τῇ συνυφεστηκυίᾳ σαρκί, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἀνεληλυθέναι, ὅπου ἦν τὸ πρότερον, γέγραπται, οὐχ ᾗ τὸ πρότερον ὡς ἄνθρωπος ἦν, ἀλλ' ἔνθα ὡς θεὸς ὑπῆρχε καὶ τοῦ πατρὸς ἀδιαίρετος. Οὔτε γὰρ τὴν θεότητα παθητὴν ἢ πάσχειν σαρκὶ καταγγέλλομεν οὔτε τὴν σάρκα ἤτοι τὴν ἀνθρωπότητα προαιώνιον ὁμολογοῦμεν, ἀλλὰ τὸν ἀμφοτέρας ταύτην τε κἀκείνην ἔχοντα, ὅτε μὲν ἐκ τοῦ συναμφοτέρου Χριστὸν ὀνομάζομεν, ὅτε δὲ ἐξ ἑνὸς τῶν μερῶν ἐκ μὲν θεότητος θεόν, ἄνθρωπον δὲ πάλιν ἐξ ἀνθρωπότητος φάσκομεν. Καὶ θεὸν μὲν παθητόν, οὐχ ὡς θεὸν δέ, ἀλλ' ὡς καὶ ἄνθρωπον λέγομεν, παιδίον δὲ προαιώνιον οὐχ ᾗ παιδίον, ἀλλ' ὡς καὶ θεὸν καταγγέλλομεν· εἷς γάρ ἐστι τοῦτο κἀκεῖνο, θεός τε καὶ ἄνθρωπος, θεὸς τέλειος καὶ ἄνθρωπος τέλειος, πάντα φέρων τὰ τῆς θεότητος ἰδιώματα, τὴν θεότητα, τὸ ἄναρχον, τὸ ἀθάνατον, τὴν κυριότητα, τὴν παντοδύναμον θέλησιν καὶ ἐνέργειαν, καὶ πᾶσαν φέρων τὴν τῆς σαρκὸς οὐσίαν ἀνελλιπῶς, ψυχήν, σῶμα, νοῦν καὶ τὰ τούτων φυσικὰ καὶ ἀδιάβλητα πάθη καὶ ἰδιώματα, τὴν αὐτεξούσιον θέλησιν καὶ ἐνέργειαν, τὴν πεῖναν, τὴν δίψαν, τὸ δάκρυον, τὴν λύπην, τὴν ἀδημονίαν, τὴν ἀγωνίαν, τὸν θάνατον. «Ὁ κύριος γάρ μου καὶ ὁ θεός μου», φησὶν ὁ Θωμᾶς, καὶ «θεὸς ἦν ὁ λόγος», καὶ «ὁ λόγος σὰρξ ἐγένετο», ὁ θεολόγος εἶπεν ἐν πνεύματι, καὶ «ἐν ἀρχῇ ἦν ὁ λόγος», καὶ «θέλω καθαρίσθητι», καὶ «οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν.» Ταῦτα καὶ τὰ τοιαῦτα καὶ ἡ τῶν θεοσημειῶν δύναμις τὴν θείαν αὐτοῦ ἀνακηρύττει φύσιν τε καὶ ἐνέργειαν. 82 Εἶτα «ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν», καὶ «ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα», καὶ «ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν», καὶ «εἰσελθὼν εἰς οἰκίαν ἠθέλησεν, ἵνα μή τις γνῷ, καὶ οὐκ ἠδυνήθη λαθεῖν», καὶ «πάτερ, μὴ τὸ ἐμὸν γενέσθω θέλημα, ἀλλὰ τὸ σόν.» Καὶ ἡ κλάσις δὲ τῶν ἄρτων καὶ ἡ βάδισις καὶ ἡ ἐπὶ σταυροῦ τῶν χειρῶν ἔκτασις καὶ ἡ νόησις καὶ ἡ ζωτικὴ θρεπτική τε καὶ αὐξητικὴ καὶ αἰσθητικὴ δύναμις παρίστησι τὴν ἀνθρωπίνην ἐνέργειαν, καὶ τὸ «ὕστερον ἐπείνασε», καὶ τὸ ἐπὶ Λαζάρῳ δάκρυον καὶ τὸ «διψῶ», καὶ «νῦν ἡ ψυχή μου τετάρακται», καὶ «περίλυπός εἰμι ἕως θανάτου», καὶ «ἤρξατο λυπεῖσθαι καὶ ἐκθαμβεῖσθαι καὶ ἀδημονεῖν», καὶ «πάτερ, εἰς χεῖράς σου παρατίθημι τὸ πνεῦμά μου, καὶ τοῦτο εἰπὼν ἐξέπνευσεν.» Ἆρ' οὐ σαφῶς, ὥσπερ τὰ πρότερα μαρτυρεῖ τὴν θεότητα, οὕτω καὶ ταῦτα τὴν αὐτοῦ ἀνθρωπότητα καὶ τὸ τῶν φύσεων διάφορον καὶ ἀσύγχυτον; Πῶς γὰρ ταῦτά τε κἀκεῖνα ἐπὶ μιᾶς λεχθήσεται φύσεως; 83 Θεὸς τοιγαροῦν ἐστι τέλειος καὶ ἄνθρωπος τέλειος, θεὸς κατὰ φύσιν καὶ ἄνθρωπος κατὰ φύσιν, ἐν θεότητι τέλειος καὶ ἀνελλιπὴς ἐν ἀνθρωπότητι· εἰ γὰρ καὶ κατ' οἰκονομίαν γέγονεν ἄνθρωπος, ἀλλὰ φύσει γέγονεν ἄνθρωπος· ὅλος θεὸς καὶ ὅλος ἄνθρωπος, ὅλος θεὸς καὶ μετὰ τῆς σαρκὸς αὐτοῦ καὶ ὅλος ἄνθρωπος μετὰ τῆς ὑπερουσίου θεότητος αὐτοῦ. Φαμὲν καὶ τοῦτο δηλοῦντα τὸν θεολόγον Γρηγόριον εἰρηκέναι· «Ὧν τὸ μὲν ἐθέωσε, τὸ δὲ ἐθεώθη», καὶ «τολμῶ λέγειν ὁμόθεον.» Ὡς γὰρ τὴν σάρκωσιν ἄνευ τροπῆς τοῦ λόγου καὶ μεταβολῆς οἴδαμεν, οὕτω καὶ τὴν θέωσιν. «Αὐτὸς γὰρ ὁ λόγος σὰρξ ἐγένετο κυηθεὶς μὲν ἐκ τῆς παρθένου, προελθὼν δὲ θεὸς μετὰ τῆς προσλήψεως, ἤδη καὶ αὐτῆς ὑπ' αὐτοῦ θεωθείσης ἅμα τῇ εἰς τὸ εἶναι ταύτης παραγωγῇ,