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We distinguish the God Logos from the body, and we do not know two sons and Christs, but the Son of God before the ages, in latter times having become a perfect man from the very womb of the virgin. For as the Father who begot, begot a perfect Son, so the same and one Son and Logos of the Father, wishing to save man who was completely perishing, became a perfect man, so that having saved the outer, he might not leave the inner betrayed, for neither having taken a body did he leave the soul, but he took up both soul and mind <...> 93 From St. Methodius, bishop of Patara and martyr, from his sermon on the Presentation; The one who in sight is invisible, the one who in comprehension is incomprehensible, the one who in smallness is exceeding great, the one in the temple and in the highest, the one on a virgin's throne and on a cherubic chariot, the one below and above without separation, the one in the form of a servant and in the form of God the Father, the obedient one and king of all. 94 From St. Basil, bishop of Caesarea in Cappadocia, from his discourse against Eunomius; For I say that "to be in the form of God" has the same meaning as "to be in the substance of God"; for just as "to have taken the form of a servant" means that the Lord has come to be in the substance of humanity, so "to be in the form of God" indicates the property of the divine substance. 95 From the same, from the discussion with Aetius the Arian; For you or anyone else will never be able to present or prove in truth that our aforementioned holy fathers and teachers, or we, or any of the chosen fathers and teachers of the holy, catholic, and apostolic church, either said or taught, in writing or unwritten, as you say, in Christ our God one nature, whether composite or simple or of a single kind, or one will and one energy, or any of the forbidden dogmas that have been rejected from the catholic and apostolic church. For if we build up again those things we have torn down, according to the divine apostle we make ourselves transgressors. On the contrary, rather, we have proclaimed our Lord Jesus Christ to be twofold in all things in one hypostasis and in one person without any division or confusion whatsoever; for to say one nature and will and energy in our same Lord Jesus Christ, and not two, is the teaching and mind of your ill-believing, blasphemous, and like-minded men. 96 From St. Athanasius, from the letter to Epictetus; But if the Logos is consubstantial with the body which has its nature from the earth, and the Logos is consubstantial with the Father according to the confession of the fathers, then the Father himself will also be consubstantial with the body that came from the earth. And why do they still blame the Arians for saying the Son is a creature, when they themselves say the Father is consubstantial with creatures? 97 And after a little: What Hades has belched forth this saying, that the body from Mary is consubstantial with the divinity of the Logos? 98 From St. Gregory the Theologian, from the second letter to Cledonius; For there are two natures, God and man, since there are also soul and body; but not two sons nor two Gods. For here there are not two men, even if Paul did so name the inward and the outward man. 99 From the same, from the Apology; This the law, our tutor, wills for us, this the prophets, who are between Christ and the law, this Christ, the perfecter and the end of the spiritual law, this the divinity that was emptied, this the flesh that was assumed, this the new mixture, God and man, one from both and through one both. 100 From the same

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διαιροῦμεν τὸν θεὸν λόγον ἀπὸ τοῦ σώματος οὔτε δύο οἴδαμεν υἱοὺς καὶ Χριστούς, ἀλλὰ τὸν πρὸ αἰώνων υἱὸν τοῦ θεοῦ ἐν ὑστέροις καιροῖς ἄνθρωπον ἐξ αὐτῆς μήτρας τῆς παρθένου γενόμενον τέλειον. Ὡς γὰρ ὁ γεννήσας πατὴρ τέλειον ἐγέννησεν υἱόν, οὕτως ὁ αὐτὸς καὶ εἷς υἱὸς καὶ λόγος τοῦ πατρὸς τὸν τελείως ἀπολλύμενον ἄνθρωπον σῶσαι βουλόμενος τέλειος ἐγένετο ἄνθρωπος, ἵνα μὴ τὸ ἔξωθεν σώσας τὸ ἔσωθεν προδεδομένον ἐάσῃ, οὐδὲ γὰρ σῶμα ἀναλαβὼν εἴασε τὴν ψυχήν, ἀλλὰ καὶ ψυχὴν καὶ νοῦν ἀνέλαβεν <...> 93 Τοῦ ἁγίου Μεθοδίου ἐπισκόπου Πατάρων καὶ μάρτυρος ἐκ τοῦ λόγου τοῦ εἰς τὴν ὑπαπάντην· Τὸν ἐν ὁράσει ἀόρατον, τὸν ἐν περιλήψει ἀπερίληπτον, τὸν ἐν σμικρότητι ὑπερμεγέθη, τὸν ἐν ναῷ καὶ ἐν ὑψίστοις, τὸν ἐπὶ θρόνου παρθενικοῦ καὶ ἐπὶ ὀχήματος χερουβικοῦ, τὸν κάτω καὶ ἄνω ἀδιαστάτως, τὸν ἐν μορφῇ δούλου καὶ ἐν μορφῇ θεοῦ πατρός, τὸν ὑπήκοον καὶ βασιλέα τῶν ἁπάντων. 94 Τοῦ ἁγίου Βασιλείου, ἐπισκόπου Καισαρείας Καππαδοκίας, ἐκ τοῦ κατ' Εὐνομίου λόγου· Ἐγὼ γὰρ καὶ τὸ ἐν μορφῇ θεοῦ ὑπάρχειν ἴσον δύνασθαι τῷ ἐν οὐσίᾳ θεοῦ φημι· ὡς γὰρ τὸ μορφὴν ἀνειληφέναι δούλου ἐν τῇ οὐσίᾳ τῆς ἀνθρωπότητος τὸν κύριον γεγενῆσθαι σημαίνει, οὕτω τὸ λέγειν ἐν μορφῇ θεοῦ ὑπάρχειν τῆς θείας οὐσίας παρίστησι τὴν ἰδιότητα. 95 Τοῦ αὐτοῦ ἐκ τῆς διαλέξεως τῆς πρὸς Ἀέτιον τὸν Ἀρειανόν· Οὐ γὰρ ἂν δυνήσῃ ποτὲ σὺ ἢ ἄλλος τις παραστῆσαι ἢ ἀποδεῖξαι ἐν ἀληθείᾳ τοὺς προειρημένους ἁγίους πατέρας ἡμῶν καὶ διδασκάλους ἢ ἡμᾶς ἤ τινα τῶν ἐκκρίτων πατέρων καὶ διδασκάλων τῆς ἁγίας καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας ἢ εἰπόντας ἢ διδάξαντας ἐγγράφως ἢ ἀγράφως, ὡς σὺ λέγεις, ἐπὶ Χριστοῦ τοῦ θεοῦ ἡμῶν μίαν φύσιν σύνθετον ἢ ἁπλῆν ἢ μονοειδῆ ἢ ἓν θέλημα καὶ μίαν ἐνέργειαν ἤ τι τῶν ἀπηγορευμένων δογμάτων καὶ ἀποβεβλημένων ἐκ τῆς καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας. Εἰ γάρ, ἃ κατελύσαμεν, ταῦτα πάλιν οἰκοδομοῦμεν, κατὰ τὸν θεῖον ἀπόστολον παραβάτας ἑαυτοὺς συνιστάνομεν. Τοὐναντίον δὲ μᾶλλον διπλοῦν ἐκηρύξαμεν ὑπάρχειν κατὰ πάντα τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐν μιᾷ ὑποστάσει καὶ ἐν ἑνὶ προσώπῳ χωρὶς οἱασδηποτοῦν διαιρέσεως ἢ συγχύσεως· τὸ γὰρ λέγειν μίαν φύσιν καὶ θέλησιν καὶ ἐνέργειαν ἐπὶ τοῦ αὐτοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ οὐ δύο, τῶν κακοδόξων καὶ βλασφήμων καὶ ὁμοφρόνων σου ἀνδρῶν ὑπάρχει δίδαγμά τε καὶ φρόνημα. 96 Τοῦ ἁγίου Ἀθανασίου ἐκ τῆς πρὸς Ἐπίκτητον ἐπιστολῆς· Εἰ δὲ ὁμοούσιος ὁ λόγος τῷ σώματι ἐκ γῆς ἔχοντι τὴν φύσιν, ὁμοούσιος δὲ ὁ λόγος τῷ πατρὶ κατὰ τὴν τῶν πατέρων ὁμολογίαν, ὁμοούσιος ἔσται καὶ αὐτὸς ὁ πατὴρ τῷ σώματι τῷ ἐκ γῆς γενομένῳ. Καὶ τί ἔτι μέμφονται τοῖς Ἀρειανοῖς λέγουσι τὸν υἱὸν κτίσμα λέγοντες αὐτοὶ καὶ τὸν πατέρα ὁμοούσιον τοῖς κτίσμασιν; 97 Καὶ μετὰ βραχέα· Ποῖος ᾅδης ἐξηρεύξατο, ὁμοούσιον εἰπεῖν τὸ ἐκ Μαρίας σῶμα τῇ τοῦ λόγου θεότητι; 98 Τοῦ ἁγίου Γρηγορίου τοῦ θεολόγου ἐκ τῆς πρὸς Κληδόνιον ἐπιστολῆς δευτέρας· Φύσεις μὲν γὰρ δύο θεὸς καὶ ἄνθρωπος, ἐπεὶ καὶ ψυχὴ καὶ σῶμα· υἱοὶ δὲ οὐ δύο οὐδὲ θεοί. Οὐ γὰρ ἐνταῦθα δύο ἄνθρωποι, εἰ καὶ οὕτως ὁ Παῦλος τὸ ἐντὸς τοῦ ἀνθρώπου καὶ τὸ ἐκτὸς προσηγόρευσεν. 99 Τοῦ αὐτοῦ ἐκ τοῦ Ἀπολογητικοῦ· Τοῦτο ἡμῖν ὁ παιδαγωγὸς βούλεται νόμος, τοῦτο οἱ μέσοι Χριστοῦ καὶ νόμου προφῆται, τοῦτο ὁ τοῦ πνευματικοῦ νόμου τελειωτὴς καὶ τὸ τέλος Χριστός, τοῦτο ἡ κενωθεῖσα θεότης, τοῦτο ἡ προσληφθεῖσα σάρξ, τοῦτο ἡ καινὴ μίξις θεὸς καὶ ἄνθρωπος, ἓν ἐξ ἀμφοῖν καὶ δι' ἑνὸς ἀμφότερα. 100 Τοῦ αὐτοῦ