he was conversant with; and, The Lord created me the beginning of his ways for his works; and, Therefore your God has anointed you with the oil of gladness beyond your companions; and such like. Therefore, things from before the union will also be said of him after the union; but things after the union, by no means before the union, unless perhaps prophetically, as we have said.

CHAPTER 24.

Of those within the union, there are three modes. For when we speak from the superior, we speak of the deification of the flesh, and its being made Word, and its exaltation, and such like things; signifying the wealth that came to the flesh from its union and co-naturing with the Most High God the Word. But when from the lesser, we speak of the incarnation of the Word, the becoming man, the emptying, the poverty, the humiliation. For these and such like things are attributed to the Word and God from his mixture with what is human. And when from both at once, we speak of union, communion, anointing, co-naturing, conforming, and such like. Therefore, on account of this third mode, the two aforesaid modes are spoken of. For by the union it is shown what each possessed from the fitting-together and permeation of that which co-subsisted with it. For because of the hypostatic union, the flesh is said to have been deified, and to have become God, and of one substance with God the Word, and God the Word to have been made flesh, and to have become man, and to be called a creature, and to be called last, not as though the two natures were changed into one composite nature; for it is impossible for contrary natural qualities to exist at the same time in one nature; but as the two natures being united hypostatically, and having their permeation of one another without confusion and without change. And the permeation did not come from the flesh, but from the divinity. For it is impossible for the flesh to permeate through the divinity; but the divine nature, once having permeated through the flesh, gave also to the flesh that ineffable permeation into itself, which we call union. It should be known that in the first and second mode within the union, the reverse is considered. For when we speak concerning the flesh, we speak of deification and being made Word, and exaltation and anointing. For these things are from the divinity, but are considered with respect to the flesh. But when concerning the Word, we speak of emptying, incarnation, becoming man, humiliation, and such like, which, as we have said, are from the flesh, but are attributed to the Word and God. For he himself willingly endured these things.

CHAPTER 25.

Of those after the union, there are three modes. The first is indicative of the divine nature, as, I am in the Father, and the Father in me; and, I and the Father are one. And all things that are attributed to him before the incarnation, these also will be attributed to him after the incarnation, except for his not having taken flesh, and its natural properties. The second is of the human, as, Why do you seek to kill me, a man who has told you the truth? and, So must the Son of man be lifted up; and such like. The third mode, which is indicative of the one hypostasis, and representative of the composite of both, for example, I live because of the Father, and, he who eats me, he also will live because of me; and, I am going to the Father, and you will see me no longer; and, they would not have crucified the Lord of glory; and, No one has ascended into heaven except he who descended from heaven, the Son of Man who is in heaven; and such like. 19

συνανεστράφη· καὶ τὸ, Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὑτοῦ εἰς ἔργα αὐτοῦ· καὶ, ∆ιὰ τοῦτο ἔχρισέ σε ὁ Θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου· καὶ τὰ τοιαῦτα. Τὰ μὲν οὖν πρὸ τῆς ἑνώσεως, καὶ μετὰ τὴν ἕνωσιν ἐπ' αὐτοῦ λεχθήσεται· τὰ δὲ μετὰ τὴν ἕνωσιν, πρὸ τῆς ἑνώσεως οὐδαμῶς, εἰ μήτοιγε προφητικῶς, ὡς ἔφημεν.

ΚΕΦΑΛ. Κ∆ʹ.

Τῶν δὲ ἐν τῇ ἑνώσει, τρόποι εἰσὶ τρεῖς. Ὅτε μὲν γὰρ ἐκ τοῦ κρείττονος τὸν λόγον ποιούμεθα, θέωσιν τῆς σαρκὸς, καὶ λόγωσιν καὶ ὑπερύψωσιν λέγομεν, καὶ τὰ τοιαῦτα· τὸν προσγενόμενον τῇ σαρκὶ πλοῦτον ἐκ τῆς πρὸς τὸν ὕψιστον Θεὸν Λόγον ἑνώσεώς τε καὶ συμφυΐας ἐμφαίνοντες. Ὅτε δὲ ἀπὸ τοῦ ἐλάττονος, σάρκωσιν τοῦ Λόγου, ἐνανθρώπησιν, κένωσιν, πτωχείαν, ταπείνωσίν φαμεν. Ταῦτα γὰρ καὶ τὰ τοιαῦτα ἐκ τῆς πρὸς τὸ ἀνθρώπινον κράσεως ἐπιλέγεται τῷ Λόγῳ τε καὶ Θεῷ. Ὅταν δὲ ἐξ ἀμφοῖν ἅμα, ἕνωσιν, κοινωνίαν, χρίσιν, συμφυΐαν, συμμόρφωσιν, καὶ τὰ τοιαῦτα φάσκομεν. ∆ιὰ τοῦτον οὖν τὸν τρίτον τρόπον οἱ προλελεγμένοι δύο τρόποι λέγονται. ∆ιὰ γὰρ τῆς ἑνώσεως δηλοῦται τί ἔσχεν ἑκάτερον ἐκ τῆς τοῦ συνυφεστῶτος αὐτῷ ἁρμογῆς καὶ περιχωρήσεως. ∆ιὰ γὰρ τὴν καθ' ὑπόστασιν ἕνωσιν, ἡ σὰρξ τεθεῶσθαι λέγεται, καὶ Θεὸς γενέσθαι, καὶ ὁμόθεος τῷ Λόγῳ, καὶ ὁ Θεὸς Λόγος σαρκωθῆναι, καὶ ἄνθρωπος γενέσθαι, καὶ κτίσμα λέγεσθαι, καὶ ἔσχατος καλεῖσθαι, οὐχ ὡς τῶν δύο φύσεων μεταβληθεισῶν εἰς μίαν φύσιν σύνθετον· ἀδύνατον γὰρ ἐν μιᾷ φύσει ἅμα τὰ ἐναντία φυσικὰ γενέσθαι· ἀλλ' ὡς τῶν δύο φύσεων καθ' ὑπόστασιν ἑνωθεισῶν, καὶ τὴν εἰς ἀλλήλας περιχώρησιν ἀσύγχυτον καὶ ἀμετάβλητον ἐχουσῶν. Ἡ δὲ περιχώρησις οὐκ ἐκ τῆς σαρκὸς, ἀλλ' ἐκ τῆς θεότητος γέγονεν. Ἀδύνατον γὰρ τὴν σάρκα περιχωρῆσαι διὰ τῆς θεότητος· ἀλλ' ἡ θεία φύσις ἅπαξ περιχωρήσασα διὰ τῆς σαρκὸς ἔδωκε καὶ τῇ σαρκὶ τὴν πρὸς αὐτὴν ἄῤῥητον περιχώρησιν, ἣν δὴ ἕνωσιν λέγομεν. Ἰστέον δὲ ὡς ἐπὶ τοῦ πρώτου καὶ δευτέρου τρόπου τοῦ ἐν τῇ ἑνώσει, τὸ ἀνάπαλιν θεωρεῖται. Ὅτε γὰρ περὶ τῆς σαρκὸς τὸν λόγον ποιούμεθα, θέωσιν καὶ λόγωσιν, καὶ ὑπερύψωσιν καὶ χρίσιν φαμέν. Ἀπὸ μὲν γὰρ τῆς θεότητος ταῦτα, περὶ δὲ τὴν σάρκα θεωρεῖται. Ὅτε δὲ περὶ τοῦ Λόγου, κένωσιν, σάρκωσιν, ἐνανθρώπησιν, ταπείνωσιν, καὶ τὰ τοιαῦτα, ἅτινά ἐστιν, ὡς ἔφημεν, ἐκ τῆς σαρκὸς, ἐπιλέγεται δὲ τῷ Λόγῳ καὶ Θεῷ. Αὐτὸς γὰρ ταῦτα ὑπέμεινεν ἐκών.

ΚΕΦΑΛ. ΚΕʹ.

Τῶν δὲ μετὰ τὴν ἕνωσιν τρόποι εἰσὶ τρεῖς. Πρῶτος ὁ τῆς θείας φύσεως δηλωτικὸς, ὡς τὸ, Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί· καὶ, Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν. Καὶ πάντα ὅσα πρὸ τῆς ἐνανθρωπήσεως αὐτῷ ἐπιλέγεται, ταῦτα καὶ μετὰ τὴν ἐνανθρώπησιν αὐτῷ ἐπιλεχθήσεται, πλὴν τοῦ μὴ εἰληφέναι σάρκα, καὶ τὰ ταύτης φυσικά. ∆εύτερος ὁ τῆς ἀνθρωπίνης, ὡς τὸ, Τί με ζητεῖτε ἀποκτεῖναι, ἄνθρωπον, ὃς ἀλήθειαν ὑμῖν λελάληκα; καὶ τὸ, Οὕτω δεῖ ὑψωθῆναι τὸν Υἱὸν τοῦ ἀνθρώπου· καὶ τὰ τοιαῦτα. Τρίτος τρόπος, ὁ τῆς μιᾶς ὑποστάσεως δηλωτικὸς, καὶ τοῦ συναμφοτέρου παραστατικὸς, οἷον τὸ, Ἐγὼ ζῶ διὰ τὸν Πατέρα, καὶ, Ὁ τρώγων με, κἀκεῖνος ζήσεται δι' ἐμέ· καὶ τὸ, Ὑπάγω πρὸς τὸν Πατέρα, καὶ οὐκ ἔτι θεωρεῖτέ με· καὶ τὸ, Οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν· καὶ τὸ, Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, ὁ Υἱὸς τοῦ ἀνθρώπου ὁ ὢν ἐν τῷ οὐρανῷ· καὶ τὰ τοιαῦτα. 19