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we dogmatize, but we have both learned and we teach that there are two natures; for divinity is one thing, and humanity is another; one thing is that which is, and another is that which was made; one thing is the form of God, and another the form of man; and one thing is that which took, and another is that which was taken; one thing is the temple that was destroyed, and another is God who raised this destroyed one. 32. That it is not pious to speak of mixture, but of union in the case of Christ. We do not, therefore, confuse the natures, nor do we dogmatize a mixture of creator and creation, and by the name of mixture introduce confusion; but we recognize the nature of God the Word; and we know the substance of the form of a servant, and we worship each nature as one Son; for the one is called Christ by the other, and neither the form of the servant, being mere and stripped of divinity, was ever called this by the teachers of piety. But those who speak of mixture, by mixture introduce confusion; and by confusion, change 75.1473 is introduced; and when change enters, neither would God remain in His own nature, nor man in his own. For it is necessary for each to depart from the limits of its substance, and for God not to be recognized as God, nor man as man. But this not even in the constitution of man would anyone of sound mind hold. For we say the soul is not mixed with the body, but united, and joined, and dwells, and acts. And one would say neither that the soul is mortal, nor that the body is immortal, unless one were completely mad, but we distinguish each [nature], and we recognize one living being composed from them [ξοδ. ἐκείνου]; and we name each nature with distinct names, the one soul, the other body, but the living being constituted from both we call by another name; for we address it as man. Taking this, therefore, as an image also for the economy, let us be delivered from that blasphemy, and abandoning mixture, let us continue to use the name of union and conjunction and communion; dogmatizing a distinction of natures [ξοδ. φύσεως], but a union of person. Thus we will refute the blasphemy of Arius and Eunomius, attributing the things humbly said and done by Christ the Savior to the form of a servant; but ascribing the lofty and God-befitting and great things to the lofty and great divinity that surpasses all understanding. 33. That the ascension of our nature into heaven procured for us the gifts of the Spirit. But it is time to return to the subject at hand. The Lord Christ, therefore, having been taken up into heaven, and having offered Himself to the Father as a pledge, as it were, of peace for men, sends to men the grace of the Spirit, like a certain pledge of the promised good things, a trainer, and an instructor, a champion of piety, a sleepless guardian of believers, an unquenchable and eveningless light for those who approach, a healer of spiritual wounds, a physician of the wounds caused by sin, a general teaching to excel against the devil, making winged those who crawl on the ground, teaching the earthly the citizenship of heaven, to despise the flesh, to care for the soul, to scorn present things, to long for future things, to see the expected things through faith, to consider nothing splendid in this life, to laugh at glory, to look down on the streams of wealth, to see the beauty of the body as a fading flower, not to be grieved when poor, not to be vexed when sick, to rejoice when wronged, to be glad when plundered, to bear hardships with endurance, to pray for one's adversaries, 75.1476 to bless those who curse, and all

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δογματίζομεν, ἀλλὰ δύο μὲν τὰς φύσεις εἶναι καὶ μεμαθήκαμεν καὶ διδάσκομεν· ἕτερον γὰρ θεότης, καὶ ἕτερον ἀνθρωπότης· ἕτερον τὸ ὃν, καὶ ἕτερον τὸ γενόμενον· ἄλλο ἡ τοῦ Θεοῦ μορφὴ, καὶ ἄλλο ἡ τοῦ ἀνθρώπου μορφή· καὶ ἄλλο ἡ λαβοῦσα, καὶ ἕτερον ἡ ληφθεῖσα· ἕτερον ὁ λυθεὶς ναὸς, καὶ ἕτερον ὁ λυθέντα τοῦτον ἀναστήσας Θεός. ΛΒʹ. Ὅτι οὐ κρᾶσιν λέγειν ὅσιον, ἀλλ' ἕνωσιν ἐπὶ τοῦ Χριστοῦ. Οὐ τὰς φύσεις τοίνυν συγχέομεν, οὐδὲ κρᾶσιν ποιητοῦ καὶ ποιήματος δογματίζομεν, καὶ τῷ τῆς κράσεως ὀνόματι τὴν σύγχυσιν συνεισφέρομεν· ἀλλὰ καὶ τοῦ Θεοῦ Λόγου τὴν φύσιν γνωρίζομεν· καὶ τῆς μορφῆς τοῦ δούλου τὴν οὐσίαν γινώσκομεν, ἑκατέραν δὲ φύσιν ὡς ἕνα προσκυνοῦμεν Υἱόν· θάτε ρον γὰρ θατέρῳ Χριστὸς ὀνομάζεται, καὶ οὔτε ἡ τοῦ δούλου μορφὴ ψιλὴ, καὶ γυμνὴ τυγχάνουσα τῆς θεό τητος, τοῦτο πώποτε παρὰ τῶν διδασκάλων ἐκλήθη τῆς εὐσεβείας. Οἱ δὲ τὴν κρᾶσιν λέγοντες, τῇ κράσει τὴν σύγχυσιν συνεισφέρουσι· τῇ δὲ συγχύσει ἡ τροπὴ 75.1473 συνεισφέρεται· τροπῆς δὲ εἰσιούσης, οὔτε Θεὸς ἐπὶ τῆς ἰδίας μένοι ἂν φύσεως, οὔτε ἄνθρωπος ἐπὶ τῆς οἰκείας. Ἀνάγκη γὰρ ἐκστῆναι τῶν τῆς οὐσίας ὅρων ἑκάτερον, καὶ μήτε τὸν Θεὸν γνωρίζεσθαι Θεὸν, μήτε τὸν ἄνθρωπον, ἄνθρωπον. Τοῦτο δὲ οὐδὲ ἐπὶ τῆς τοῦ ἀνθρώπου κατασκευῆς λάβοι ἄν τις εὖ φρονῶν. Οὐ γὰρ τῷ σώματι τὴν ψυχὴν κεκρᾶσθαι, ἀλλ' ἡνῶσθαι, καὶ συνῆφθαι, καὶ οἰκεῖν, καὶ ἐνεργεῖν φαμεν. Καὶ οὔτε τὴν ψυχὴν θνητὴν, οὔτε τὸ σῶμα εἴποι τις ἂν ἀθάνατον, μὴ κομιδῇ παραπαίων, ἀλλὰ τὴν μὲν ἑκατέραν [φύσιν] διαιροῦμεν, ἓν δὲ ζῶον γνωρίζομεν τὸ ἐξ ἐκείνων [ξοδ. ἐκείνου] συγκείμενον· καὶ ἑκατέραν μὲν φύσιν διῃρημένοις ὀνόμασιν ὀνο μάζομεν, τὴν μὲν ψυχὴν, τὸ δὲ σῶμα, τὸ δὲ ἐξ ἀμ φοτέρων συνεστηκὸς ζῶον ἑτέρῳ καλοῦμεν ὀνόματι· ἄνθρωπον γὰρ προσαγορεύομεν. Ταῦτα τοίνυν καὶ ἐπὶ τῆς οἰκονομίας τὴν εἰκόνα λαβόντες, τῆς βλασφημίας ἀπαλλαγῶμεν ἐκείνης, καὶ τὴν κρᾶσιν καταλιπόντες, τῷ τῆς ἑνώσεως καὶ συναφείας καὶ κοινωνίας ὀνόματι χρώμενοι διατελέσωμεν· φύσεων μὲν [ξοδ. φύσεως] διάκρισιν, προσώπου δὲ ἕνωσιν δογματίζοντες. Οὕτω τὴν Ἀρείου καὶ Εὐνομίου βλασφημίαν ἐλέγξομεν, τὰ μὲν ταπεινῶς εἰρημένα καὶ πεπραγμένα τῷ Σωτῆρι Χριστῷ, προσάπτοντες τῇ τοῦ δούλου μορφῇ· τὰ δὲ ὑψηλὰ καὶ θεοπρεπῆ καὶ μεγάλα, τῇ ὑψηλῇ καὶ μεγάλῃ καὶ πάντα νοῦν ὑπερβαινούσῃ ἀνατιθέντες θεότητι. ΛΓʹ. Ὅτι τῆς ἡμετέρας φύσεως ἡ εἰς οὐρανοὺς ἀνάληψις τὰς τοῦ Πνεύματος δωρεὰς ἡμῖν προεξένισεν. Ἀλλὰ καιρὸς ἀναδραμεῖν ἐπὶ τὸ προκείμενον. Ἀναληφθεὶς τοίνυν εἰς οὐρανοὺς ὁ ∆εσπότης Χρι στὸς, καὶ ἑαυτὸν ὥσπερ ἐχέγγυον τῆς τῶν ἀνθρώ πων εἰρήνης προσενεγκὼν τῷ Πατρὶ, πέμπει τοῖς ἀνθρώποις τὴν χάριν τοῦ Πνεύματος, ὥσπερ τινὰ τῶν ἐπηγγελμένων ἀγαθῶν ἀῤῥαβῶνα, παιδοτρί βην, καὶ γυμναστὴν, τῶν τῆς εὐσεβείας ἀγωνι στὴν, φύλακα τῶν πιστευόντων ἀκοίμητον, φῶς τῶν προσιόντων ἄσβεστόν τε καὶ ἀνέσπερον, τῶν ψυχικῶν τραυμάτων θεραπευτὴν, ἰατρὸν τῶν ὑπὸ τῆς ἁμαρ τίας γινομένων τραυμάτων, στρατηγὸν ἀριστεύειν κατὰ τοῦ διαβόλου διδάσκοντα, ὑποπτέρους τοὺς χα μαιπετεῖς ἐργαζόμενον, τοὺς γηΐνους τὴν τῶν οὐρα νῶν πολιτείαν παιδεύοντα, καταφρονεῖν σαρκὸς, ἐπι μελεῖσθαι ψυχῆς, διαπτύειν τὰ παρόντα, ἐφίεσθαι τῶν μελλόντων, ὁρᾷν τὰ προσδοκώμενα διὰ πίστεως, μηδὲν ἡγεῖσθαι τῶν ἐν τῷ βίῳ λαμπρὸν, δόξης κατα γελᾷν, τῶν τοῦ πλούτου ῥευμάτων ὑπερορᾷν, ὥραν σώματος ὡς ἄνθος ὁρᾷν μαραινόμενον, μὴ ἀλγεῖν πενομένους, μὴ ἀνιᾶσθαι νοσοῦντας, χαίρειν ἀδικουμένους, λεηλατουμένους εὐφραίνεσθαι, φέρειν καρτερικῶς τὰ δεινὰ, ὑπερεύχεσθαι τῶν ἀντιδικούντων, 75.1476 εὐλογεῖν τοὺς καταρωμένους, καὶ πᾶσαν