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I confess Christ as man, the Son of God, one Son of two natures, both passible and impassible, both mortal and immortal. 110 And a little later: Therefore I say one Son of two natures without confusion, without change, without division. Christ therefore suffers, the Son of God, not in his divinity, but in his humanity. 111 From the same author, from the same letter: The nature that was assumed suffers, but the one who assumed remains impassible. But God the Word, without suffering, makes his own the human passions of his own temple, I mean the cross and death and the others, as many things as are seen concerning him according to the economy, he makes them his own, suffering nothing himself. Since the two natures come together into one person <...> 112 From Saint Gregory, bishop of Nyssa, from the letter to Philip the monk: Those things that are consubstantial possess identity, but those that are of a different substance, the opposite. For even if by an ineffable union the two are one, yet not in nature, because of the absence of confusion. Therefore Christ, being of two natures and truly known in them, has the single person of sonship. 113 From the same author, from Against Apollinaris: If, therefore, in opposite properties the nature of each of these is seen, I mean of the flesh and of the divinity, how are the two natures one? 114 From Saint Cyril, archbishop of Alexandria, from the Address to the Alexandrians: I do not accept that which is mixed; for it is foreign to the apostolic faith and to the correct tradition of Christ. For mixing brings about the disappearance of the natures, but the ineffable union, confessed by those who think correctly, preserves both natures without confusion and brings forth from both the one Christ who appeared, the same one having become both God and man together, and not two Christs, but rather one, united and not mixed. For if the two natures, being of different substances, have been mixed into one mixture, neither is preserved, but both, having been confounded, have disappeared. 115 And a little later: And the temple is indeed destroyed at the time of the three-day burial, by his will; and again he raised it, and was united to it by an ineffable and unutterable principle, not mixed in it or deprived of flesh, but preserving in himself the unconfused properties of the two natures of different substances. For the natures were certainly not mixed in the ineffable and unconfused union, but were united by an ineffable and unutterable principle and exist beyond all mind, according to the thrice-blessed and truly ecumenical teacher of the orthodox faith and our archbishop Athanasius, who distinguished himself at the great council in Nicaea among the three hundred and eighteen bishops, saying: Of two things dissimilar and unequal according to nature a coming together has occurred, not a mixing of unspeakable God and a mortal body, not by way of disappearance or being deprived of flesh, but by a union ineffable and inexpressible and indescribable; of two natures of different substances in one Christ, the Son of God, being preserved and neither being confused nor destroyed or divided. 116 Scholion. See how the holy fathers, equally fleeing confusion and division, say that the two natures are preserved in one Christ, that is, one hypostasis. 117 From the same author, from the discourse On Faith: For he never departed from his own divinity, even if he emptied himself, taking the form of a servant for our sake, not having lost the divine form, so that, according to you, he might readily be deified as a man—may it not be—, but having prepared for himself an ensouled and perfect temple in the holy virginal womb and

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ἄνθρωπον τὸν Χριστὸν ὁμολογῶ, τὸν υἱὸν τοῦ θεοῦ, ἕνα υἱὸν δύο φύσεων, παθητῆς τε καὶ ἀπαθοῦς, θνητῆς τε καὶ ἀθανάτου. 110 Καὶ μετ' ὀλίγα· Ἕνα οὖν υἱὸν δύο φύσεών φημι ἀσυγχύτως, ἀτρέπτως, ἀδιαιρέτως. Πάσχει τοίνυν ὁ Χριστός, ὁ υἱὸς τοῦ θεοῦ, οὐ θεότητι, ἀλλ' ἀνθρωπότητι. 111 Τοῦ αὐτοῦ ἐκ τῆς αὐτῆς ἐπιστολῆς· Ἡ ληφθεῖσα πάσχει φύσις, ἡ δὲ λαβοῦσα ἀπαθὴς μένει. Οἰκειοῦται δὲ ὁ θεὸς λόγος ἀπαθῶς τὰ τοῦ ἰδίου ναοῦ ἀνθρώπινα πάθη, σταυρόν φημι καὶ θάνατον καὶ τὰ ἄλλα, ὅσα περὶ αὐτὸν οἰκονομικῶς θεωρεῖται, οἰκειοῦται, αὐτὸς πάσχων οὐδέν. Ἐπειδὴ εἰς ἓν πρόσωπον συντελοῦσιν αἱ διτταὶ φύσεις <...> 112 Τοῦ ἁγίου Γρηγορίου ἐπισκόπου Νύσσης ἐκ τῆς πρὸς Φίλιππον μονάζοντα ἐπιστολῆς· Τὰ μὲν ὁμοούσια ταυτότητα κέκτηται, τὰ δὲ ἑτεροούσια τὸ ἀνάπαλιν. Κἂν γὰρ ἀρρήτῳ ἑνώσει τὰ συναμφότερα ἕν, ἀλλ' οὐ τῇ φύσει διὰ τὸ ἀσύγχυτον. Ὁ τοίνυν Χριστὸς δύο ὑπάρχων φύσεις καὶ ἐν αὐταῖς ἀληθῶς γνωριζόμενος μοναδικὸν ἔχει τῆς υἱότητος τὸ πρόσωπον. 113 Τοῦ αὐτοῦ ἐκ τοῦ κατὰ Ἀπολιναρίου· Εἰ οὖν ἐν τοῖς ἐναντίοις ἰδιώμασιν ἡ θατέρου τούτων θεωρεῖται φύσις, τῆς σαρκὸς λέγω καὶ τῆς θεότητος, πῶς μία αἱ δύο φύσεις εἰσίν; 114 Τοῦ ἁγίου Κυρίλλου ἀρχιεπισκόπου Ἀλεξανδρείας ἐκ τοῦ προσφωνητικοῦ τοῦ πρὸς Ἀλεξανδρεῖς· Ἐγὼ τὸ συγκεκραμένον οὐ καταδέχομαι· ἀλλότριον γάρ ἐστι τῆς ἀποστολικῆς πίστεως καὶ τῆς τοῦ Χριστοῦ ὀρθῆς παραδόσεως. Ἡ γὰρ σύγκρασις ἀφανισμὸν τῶν φύσεων ἐργάζεται, ἡ δὲ ἄρρητος ἕνωσις παρὰ τῶν ὀρθῶς φρονούντων ὁμολογουμένη ἀμφοτέρας σῴζει ἀσυγχύτως τὰς φύσεις καὶ ἕνα ἀποτελεῖ ἐξ ἀμφοῖν τὸν ὀφθέντα Χριστόν, θεόν τε ὁμοῦ καὶ ἄνθρωπον γενόμενον τὸν αὐτόν, καὶ οὐ δύο Χριστούς, ἕνα δὲ μᾶλλον ἑνωθέντα καὶ οὐ κεκραμένον. Εἰ γὰρ κέκρανται αἱ δύο φύσεις εἰς μίξιν μίαν ἑτεροούσιοι τυγχάνουσαι, οὐδ' ὁποτέρα σῴζεται, ἀλλ' ἀμφότεραι συγχυθεῖσαι ἠφανίσθησαν. 115 Καὶ μετ' ὀλίγα· Καὶ λύεται μὲν ὁ ναὸς ἐν τῷ καιρῷ τῆς τριημέρου ταφῆς βουλομένου αὐτοῦ· καὶ πάλιν ἀνέστησεν αὐτόν, καὶ ἡνώθη αὐτῷ ἀρρήτῳ καὶ ἀφράστῳ λόγῳ, οὐ κεκραμένος ἐν αὐτῷ ἢ ἀποσεσαρκωμένος, ἀλλ' ἀποσῴζων ἐν ἑαυτῷ τῶν δύο φύσεων τῶν ἑτεροουσίων ἀσυγχύτους τὰς ἰδιότητας. Οὐ γὰρ δήπου ἐκράθησαν αἱ φύσεις ἐν τῇ ἀρρήτῳ καὶ ἀσυγχύτῳ ἑνώσει, ἀλλ' ἡνώθησαν ἀρρήτῳ καὶ ἀφράστῳ λόγῳ καὶ ὑπερέκεινα παντὸς νοῦ τυγχάνουσι κατὰ τὸν τρισμακάριον καὶ ἀληθῶς οἰκουμενικὸν τῆς ὀρθοδόξου πίστεως διδάσκαλον καὶ ἀρχιεπίσκοπον ἡμῶν Ἀθανάσιον τὸν ἐν τῇ μεγάλῃ ἐν Νικαίᾳ συνόδῳ διαπρέψαντα μεταξὺ τῶν τριακοσίων δέκα καὶ ὀκτὼ ἐπισκόπων εἰπόντα· ∆ύο πραγμάτων ἀνομοίων καὶ ἀνίσων κατὰ τὴν φύσιν σύνοδος γέγονεν οὐ σύγκρασις θεοῦ ἀφράστου καὶ θνητοῦ σώματος οὐ κατὰ ἀφανισμὸν ἢ ἀποσάρκωσιν, ἀλλὰ καθ' ἕνωσιν ἄρρητον καὶ ἀνέκφραστον καὶ ἀνεκδιήγητον· δύο φύσεων τῶν ἑτεροουσίων ἐν ἑνὶ Χριστῷ, υἱῷ δὲ τοῦ θεοῦ, σῳζομένων καὶ μήτε συγχεομένων μήτε ἀπολλυμένων ἢ διαιρεθεισῶν. 116 Σχόλιον. Ὁρᾶτε, ὡς οἱ ἅγιοι πατέρες ἐξ ἴσης τὴν σύγχυσιν καὶ τὴν διαίρεσιν φεύγοντες σῴζεσθαι τὰς δύο φύσεις φασὶν ἐν ἑνὶ Χριστῷ ἤτοι μιᾷ ὑποστάσει. 117 Τοῦ αὐτοῦ ἐκ τοῦ περὶ πίστεως λόγου· Οὐδέποτε γὰρ ἀπέστη τῆς ἰδίας θεότητος, εἰ καὶ κεκένωκεν ἑαυτὸν μορφὴν δούλου λαβὼν δι' ἡμᾶς οὐκ ἀπολέσας τὴν θεϊκὴν μορφήν, ἵνα κατὰ σὲ ἑτοίμως θεοποιηθῇ ὡς ἄνθρωπος-μὴ γένοιτο-, ἀλλὰ γὰρ ναὸν ἑαυτῷ ἔμψυχον καὶ τέλειον κατασκευάσας ἐν τῇ ἁγίᾳ παρθενικῇ μήτρᾳ καὶ