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and He is not known by a name alone; not being double in hypostasis, that is, the person; because He is one and the same, both being before the flesh, and having remained with the flesh; there being no addition to the holy Trinity, or subtraction, from the incarnation of the Word; the same one having suffered in the flesh for us; but always the same one being impassible and remaining in His divinity; so that our salvation is also in the death of the only-begotten Son of God; O the paradoxical and inexpressible mystery! and the divine glory and identity of His essence with the Father remains continually undiminished.

CONCERNING DIFFERENCE; AND HOW IT IS NECESSARY TO PIOUSLY CONFESS TWO NATURES IN CHRIST

AFTER THE UNION 0569 Concerning difference; and how it is necessary to piously confess two natures in

Christ after the union. These things having been so wisely set forth according to the sound understanding by the holy teachers of the Church

it is altogether pious for us, following them, to confess that the two natures which came together into the ineffable union are dissimilar in essence; and to profess that these remained unconfused, even after they were united; for to say that they remained unconfused does not introduce division 15Β_170 of any kind; may it never be! but signifies that the difference remains immutable. For difference and division are not the same thing. For difference is a principle according to which the subjects differ from one another; and it is indicative of how they are; that is, the flesh being in nature and essence what it is; and again, the God Word being in nature and essence what He is. But division is a cutting completely through, that is, cutting the subjects throughout, and positing them as particular and in part and subsisting by themselves, and separated from one another. If, therefore, such a principle is preserved even after the union, showing that the Word has not been changed into flesh, and the flesh has not departed from its natural definition; but confirming that each has remained in its essence as it is by nature, even though a union has occurred; how is it not entirely just to confess that the difference of the natures which came together is preserved even after the union? And if this is not doubted, having the truth itself as a faithful witness, it is manifest and clear to all that the things which came together remain unconfused; neither the divinity having been turned into flesh, nor the flesh having been changed into the nature of divinity. What argument, then, remains, if we, all men, should wish to be led by the fear of God, and everywhere to have the truth itself of the divine dogmas as a rule, and not our own faulty supposition, which is able to prove that it is not reasonable to confess the things that are preserved.

OTHERWISE CONCERNING THE SAME THINGS

Otherwise concerning the same things. And in addition to all these things, that the principles of the things that came together are always preserved, the

Fathers teach; and that these very things that came together both contribute to one person of the Son and one hypostasis. And if this is so, how is it not necessary again, according to the Fathers, 15Β_172 on the one hand, through knowing that the principles are preserved, to speak of the difference; and that after the union each of the things that came together is preserved in its natural property; and on the other hand, through confessing that both contribute to one person of the Son and one hypostasis, to know precisely that these are by nature indivisible. That the difference of the 0472 things that came together, and these very things that came together, are preserved after

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καί οὐ κλήσει μόνῃ ὑπάρχων γινώσκεται· οὐ διπλοῦν δέ τήν ὑπόστασιν, ἤτοι τό πρόσωπον· διά τό ἕνα καί τόν αὐτόν, καί πρό σαρκός εἶναι, καί μετά σαρκός μεμενηκέναι· μηδέ μιᾶς γινομένης προσθήκης τῇ ἁγίᾳ Τριάδι, ἤ ὑφαιρέσεως, ἐκ τῆς τοῦ Λόγου σαρκώσεως· τόν αὐτόν παθόντα μέν σαρκί ὑπέρ ἡμῶν· διά παντός δέ τόν αὐτόν θεότητι ὄντα ἀπαθῆ καί διαμένοντα· ὥστε καί τήν σωτηρίαν εἶναι τήν ἡμετέραν ἐν τῷ θανάτῳ τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ· ὤ τοῦ παραδόξου καί ἀνεκφράστου μυστηρίου! καί τήν θεϊκήν τῆς οὐσίας αὐτοῦ πρός τόν Πατέρα δόξαν τε καί ταυτότητα, διηνεκῶς μένειν ἀνελάττωτον.

ΠΕΡΙ ∆ΙΑΦΟΡΑΣ· ΚΑΙ ΠΩΣ ΕΥΣΕΒΩΣ ∆ΕΙ ∆ΥΟ ΦΥΣΕΙΣ ΟΜΟΛΟΓΕΙΝ ΕΠΙ ΧΡΙΣΤΟΥ

ΜΕΤΑ ΤΗΝ ΕΝΩΣΙΝ 0569 Περί διαφορᾶς· καί πῶς εὐσεβῶς δεῖ δύο φύσεις ὁμολογεῖν ἐπί

Χριστοῦ μετά τήν ἕνωσιν. Τούτων οὕτω σοφῶς κατά τήν ὑγιῆ ἔννοιαν τοῖς ἱεροῖς τῆς Ἐκκλησίας

διδασκάλοις διηγορευμένων, εὐσεβές πάντως ἐστίν, αὐτοῖς καί ἡμᾶς ἑπομένους, ὁμολογεῖν δύο μέν φύσεις ἀνομοίους κατά τήν οὐσίαν εἶναι, τάς συνελθούσας πρός τήν ἄῤῥητον ἕνωσιν· ἀσυγχύτους δέ ταύτας μεμενηκέναι δοξάζειν, καί μετά τό ἑνωθῆναι· τοῦ ἀσυγχύτους αὐτάς μεμενηκέναι λέγειν, οὐ διαίρεσιν 15Β_170 τήν οἱανοῦν παρεισάγοντος· μή γένοιτο πώποτε! ἀλλά τήν διαφοράν ἄτρεπτον μένειν σημαίνοντος. Οὕτε γάρ ταὐτόν ἐστι διαφορά καί διαίρεσις. ∆ιαφορά μέν γάρ ἐστι λόγος, καθ᾿ ὅν ἀλλήλων διαφέρει τά ὑποκείμενα· καί τοῦ πῶς εἶναι δηλωτικός· τουτέστι, τό εἶναι τήν σάρκα τῇ φύσει καί τῇ οὐσίᾳ, ὅπερ ἐστί· καί τό εἶναι πάλιν τόν Θεόν Λόγον τῇ φύσει καί τῇ οὐσίᾳ, ὅπερ ἐστίν. ∆ιαίρεσις δέ ἐστί, τομή διαμπάξ, ἤτοι δι᾿ ὅλου τά ὑποκείμενα τέμνουσα, καί ἰδία καί ἀνά μέρος καί καθ᾿ ἑαυτά ὑφεστῶτα, καί ἀλλήλων κεχωρισμένα τιθεῖσα. Εἰ τοίνυν ὁ τοιοῦτος λόγος καί μετά τήν ἕνωσιν σώζεται, ὁ μή τετράφθαι δεικνύς εἰς σάρκα τόν Λόγον, καί τήν σάρκα τοῦ κατά φύσιν ὅρου μή ἐκστᾶσαν· ἀλλ᾿ ἑκάτερον καθό πέφυκε κατ' οὐσίαν μεμενήκαι πιστούμενος, εἰ καί γέγονεν ἕνωσις· πῶς οὐ δίκαιον πάντως τήν τῶν συνελθουσῶν φύσεων διαφοράν ὁμολογεῖν καί μετά τήν ἕνωσιν σώζεσθαι; Εἰ δέ τοῦτο οὐκ ἀμφιβέβληται, ὡς αὐτήν ἔχων μάρτυρα πιστόν τήν ἀλήθειαν, φανερόν ὑπάρχει πᾶσι καί εὔδηλον, ὡς τά συνελθόντα μένει ἀσύγχυτα· μήτε τῆς θεότητος εἰς σάρκα τραπείσης, μήτε τῆς σαρκός εἰς θεότητος φύσιν μεταβληθείσης. Ποῖος οὖν λοιπόν ὑπολέλειπται λόγος, εἰ φόβῳ Θεοῦ ἄγεσθαι πάντες ἄνθρωποι, καί πανταχοῦ τήν ἀλήθειαν αὐτήν τῶν θείων δογμάτων κανόνα, καί οὐχί τήν ἑαυτῶν πταιστήν ὑπόνοιαν ἔχειν βουληθῶμεν, ὁ ἀποδεῖξαι δυνάμενος, ὡς οὐκ εὔλογον ὁμολογεῖν τά σωζόμενα.

ΕΤΕΡΩΣ ΠΕΡΙ ΤΩΝ ΑΥΤΩΝ

Ἑτέρως περί τῶν αὐτῶν. Πρός τούτοις δέ πᾶσι, τούς λόγους τῶν συνελθόντων σωζομένους ἀεί οἱ

Πατέρες διδάσκουσιν· αὐτά δέ ταῦτα τά συνελθόντα, πρός ἕν ἄμφω συντελεῖν πρόσωπον τοῦ Υἱοῦ καί μίαν ὑπόστασιν. Εἰ δέ τοῦτο, πῶς οὐ χρεών πάλιν κατά τούς Πατέρας, 15Β_172 διά μέν τοῦ εἰδέναι σωζομένους τούς λόγους, τήν διαφοράν λέγειν· καί μετά τήν ἕνωσιν σώζεσθαι ἐν ἰδιότητι τῇ κατά φύσιν τῶν συνελθόντων ἑκάτερον· διά δέ τοῦ ὁμολογεῖν ὡς πρός ἕν ἄμφω συντελοῦσι πρόσωπον τοῦ Υἱοῦ καί μίαν ὑπόστασιν, ἀκριβῶς γινώσκειν ὡς ἀδιαίρετα ταῦτα πεφύκασιν. Ὅτι δέ ἡ τῶν 0472 συνελθόντων διαφορά, καί αὐτά δέ ταῦτα τά συνελθόντα σώζεται μετά