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From the second discourse concerning the Son: And this is a sign, that when the natures are distinguished in thought, the names are also distinguished. Listen to Paul saying: "That the God and Father of our Lord Jesus Christ, the Father of glory." God of Christ, but Father of glory; for though the composite of both is one, it is not so by nature, but by union. 101 By the same, a supplement to the previous citation, from the first epistle to Cledonius: And if it is necessary to speak concisely, the things from which the Savior is are one thing and another, since the invisible is not the same as the visible, nor the timeless as that which is under time; but not one person and another, may it not be so. For both are one by combination, God having become man, and man having been deified, or however one might name it. But I say "one thing and another" in the opposite sense to that which holds for the Trinity. For there it is one person and another, so that we do not confuse the hypostases, but not one thing and another; for the three are one and the same in divinity. 102 Scholion. If "not one thing and another" is because the nature is one, then "one thing and another" is not one nature. And if "it holds in the opposite sense to that for the Trinity, and there there are three hypostases because of 'one person and another,' but one nature because of 'not one thing and another'," then here there are two natures because of "one thing and another," but one hypostasis because of "not one person and another." 103 By the same, from the second discourse concerning the Son: This is what causes error for the heretics, the joining of names, the names being interchanged because of the combination. And this is a sign, that when the natures are distinguished in thought, the names are also distinguished. Listen to Paul saying: "That the God of our Lord Jesus Christ the Father of glory" God of Christ, but Father of glory. for though the composite of both is one, it is not so by nature, but by union; what could be more evident than these things? 104 Scholion. Things that are not one by nature are in every way two; and if the union, it is hypostatic. Therefore the divinity of Christ and his humanity are two by nature, but one by hypostasis. 105 By the same, from the epics: God came, also mortal, gathering two natures into one, the one hidden, the other manifest to mortals. 106 Of Saint Ambrose of Milan, from the discourse on the incarnation, that is, against Apollinarius: But while we were refuting these, others have arisen, saying that the body of the Lord and his divinity are of one nature. What Hades has belched forth so great a blasphemy? For the Arians are already more tolerable, for whom the trunk of contention and disbelief grows from these things, as they more contentiously affirm that the Father and the Son and the Holy Spirit are not of one substance, since these men say that the divinity of the Lord and the flesh are of one substance. 107 By the same, from the work addressed to Gratian the emperor: and Saint Cyril brought this citation forward at the council of Ephesus: Let us preserve the difference of the divinity and the flesh; for the one Son of God speaks in each, since each nature is in him. 108 By the same, from the explanation of the divine creed: But those who say that Christ is a mere man, or that the divine Word is passible, or that he was changed into flesh, or that he had a consubstantial body, or that he brought it from heaven, or that it was a phantom, or those who say the divine Word is mortal, or that he needed resurrection from the Father, or that he assumed a soulless body or a mindless man, or that the two substances of Christ were confused by mixture and became one substance, and who do not confess that our Lord Jesus Christ is of two unconfused substances, but one person, in which he is one Christ, one Son, these the catholic and apostolic church anathematizes. 109 Of Saint Amphilochius, bishop of Iconium, from the epistle to Seleucus: Thus God and

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ἐκ τοῦ περὶ υἱοῦ δευτέρου λόγου· Σημεῖον δέ, ἡνίκα αἱ φύσεις διίστανται ταῖς ἐπινοίαις, συνδιαιρεῖται καὶ τὰ ὀνόματα. Παύλου λέγοντος ἄκουσον· «Ἵνα ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης.» Χριστοῦ μὲν θεός, τῆς δὲ δόξης πατήρ· εἰ γὰρ τὸ συναμφότερον ἕν, ἀλλ' οὐ τῇ φύσει, τῇ δὲ συνόδῳ. 101 Τοῦ αὐτοῦ ἀναπλήρωσις τῆς πρὸ μικροῦ χρήσεως ἐκ τῆς πρὸς Κληδόνιον πρώτης ἐπιστολῆς· Εἰ δὲ δεῖ συντόμως εἰπεῖν, ἄλλο μὲν καὶ ἄλλο τὰ ἐξ ὧν ὁ σωτήρ, εἴπερ μὴ ταὐτὸν τὸ ἀόρατον τῷ ὁρατῷ καὶ τὸ ἄχρονον τῷ ὑπὸ χρόνον· οὐκ ἄλλος δὲ καὶ ἄλλος, μὴ γένοιτο. Τὰ γὰρ ἀμφότερα ἓν τῇ συγκράσει, θεοῦ μὲν ἐνανθρωπήσαντος, ἀνθρώπου δὲ θεωθέντος ἢ ὅπως ἄν τις ὀνομάσειε. Λέγω δὲ ἄλλο καὶ ἄλλο ἔμπαλιν ἢ ἐπὶ τῆς τριάδος ἔχει. Ἐκεῖ μὲν γὰρ ἄλλος καὶ ἄλλος, ἵνα μὴ τὰς ὑποστάσεις συγχέωμεν, οὐκ ἄλλο δὲ καὶ ἄλλο· ἓν γὰρ τὰ τρία καὶ ταὐτὸν τῇ θεότητι. 102 Σχόλιον. Εἰ «οὐκ ἄλλο καὶ ἄλλο» διὰ τὸ μίαν εἶναι τὴν φύσιν, τὸ ἄλλο ἄρα καὶ ἄλλο οὐ μία φύσις. Καὶ εἰ «ἔμπαλιν ἢ ἐπὶ τῆς τριάδος ἔχει, ἐκεῖ δὲ τρεῖς ὑποστάσεις διὰ τὸ ἄλλος καὶ ἄλλος, μία δὲ φύσις διὰ τὸ μὴ ἄλλο καὶ ἄλλο», ἐνταῦθα δύο μὲν φύσεις διὰ τὸ «ἄλλο καὶ ἄλλο», μία δὲ ὑπόστασις διὰ τὸ «οὐκ ἄλλος καὶ ἄλλος». 103 Τοῦ αὐτοῦ ἐκ τοῦ περὶ υἱοῦ δευτέρου λόγου· Τοῦτό ἐστιν, ὃ ποιεῖ τοῖς αἱρετικοῖς τὴν πλάνην, ἡ τῶν ὀνομάτων ἐπίζευξις ἐπαλλαττομένων τῶν ὀνομάτων διὰ τὴν σύγκρασιν. Σημεῖον δέ, ὡς ἡνίκα αἱ φύσεις διίστανται ταῖς ἐπινοίαις, συνδιαιρεῖται καὶ τὰ ὀνόματα. Παύλου λέγοντος ἄκουσον· «Ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦὁ πατὴρ τῆς δόξης» Χριστοῦ μὲν θεός, τῆς δὲ δόξης πατήρ. Εἰ γὰρ τὸ συναμφότερον ἕν, ἀλλ' οὐ τῇ φύσει, τῇ δὲ συνόδῳ· τούτων τί ἂν γένοιτο γνωριμώτερον; 104 Σχόλιον. Τὰ μὴ φύσει ἓν πάντως δύο· εἰ δὲ ἡ σύνοδος, καθ' ὑπόστασιν. Ἄρα ἡ θεότης τοῦ Χριστοῦ καὶ ἡ ἀνθρωπότης αὐτοῦ δύο μὲν τῇ φύσει, ἓν δὲ τῇ ὑποστάσει. 105 Τοῦ αὐτοῦ ἐκ τῶν ἐπῶν· Ἦλθε θεὸς θνητός τε φύσεις δύο εἰς ἓν ἀγείρας, τὴν μὲν κευθομένην, τὴν δ' ἀμφαδίην μερόπεσσιν. 106 Τοῦ ἁγίου Ἀμβροσίου Μεδιολάνων ἐκ τοῦ περὶ ἐνανθρωπήσεως ἤτοι κατὰ Ἀπολιναρίου λόγου· Ἀλλ' ἐν ὅσῳ τούτους ἐλέγχομεν, ἀνεφύησαν ἕτεροι λέγοντες, τὸ σῶμα τοῦ κυρίου καὶ τὴν θεότητα μιᾶς εἶναι φύσεως. Ποῖος ᾅδης τὴν τοσαύτην βλασφημίαν ἠρεύξατο; Ἀρειανοὶ γὰρ ἤδη τυγχάνουσι φορητότεροι, οἷς ἐκ τούτων αὔξεται τῆς φιλονεικίας καὶ ἀπιστίας τὸ στέλεχος φιλονει κότερον διαβεβαιουμένοις λέγειν, τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ πνεῦμα τὸ ἅγιον μιᾶς οὐσίας μὴ εἶναι, ἐπειδὴ οὗτοι τὴν θεότητα τοῦ κυρίου καὶ τὴν σάρκα μιᾶς φασιν ὑπάρχειν οὐσίας. 107 Τοῦ αὐτοῦ ἐκ τοῦ πρὸς Γρατιανὸν τὸν βασιλέα· ταύτην δὲ τὴν χρῆσιν προήγαγεν ὁ ἅγιος Κύριλλος ἐν τῇ κατ' Ἔφεσον συνόδῳ· Φυλάξωμεν τὴν διαφορὰν τῆς θεότητος καὶ τῆς σαρκός· εἷς γὰρ ἐν ἑκατέρᾳ λαλεῖ ὁ τοῦ θεοῦ υἱός, ἐπειδήπερ ἐν αὐτῷ ἑκατέρα φύσις ἐστίν. 108 Τοῦ αὐτοῦ ἐκ τῆς ἑρμηνείας τοῦ θείου συμβόλου· Τοὺς δὲ λέγοντας ψιλὸν ἄνθρωπον τὸν Χριστὸν ἢ παθητὸν τὸν θεὸν λόγον ἢ εἰς σάρκα τραπέντα ἢ συνουσιωμένον ἐσχηκέναι τὸ σῶμα ἢ οὐρανόθεν αὐτὸ κεκομικέναι ἢ φάντασμα εἶναι, ἢ θνητὸν λέγοντας τὸν θεὸν λόγον ἢ δεδεῆσθαι τῆς παρὰ τοῦ πατρὸς ἀναστάσεως ἢ ἄψυχον σῶμα ἢ ἄνουν ἄνθρωπον ἀνειληφέναι ἢ τὰς δύο οὐσίας τοῦ Χριστοῦ κατὰ ἀνάκρασιν συγχυθείσας μίαν γεγενῆσθαι οὐσίαν, καὶ μὴ ὁμολογοῦντας τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν δύο εἶναι οὐσίας ἀσυγχύτους, ἓν δὲ πρόσωπον, καθ' ὃ εἷς Χριστός, εἷς υἱός, τούτους ἀναθεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ ἐκκλησία. 109 Τοῦ ἁγίου Ἀμφιλοχίου ἐπισκόπου Ἰκονίου ἐκ τῆς πρὸς Σέλευκον ἐπιστολῆς· Οὕτω θεὸν καὶ