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the union, beyond all alteration and confusion, the most holy luminary of the Church, Cyril, to whom those who vainly war against the holy Church of God pretend to be excessively attached, will suffice as a witness, in the second volume of his work *Against the Blasphemies of Nestorius*, writing these things: "When the mystery concerning Christ is brought before us, the principle of the union, while not ignorant of the difference, sets aside the division; not confusing or mixing the natures; but because the Word of God, having partaken of flesh and blood, is again conceived and named one and the same Son." And in the *Apology to Andrew who found fault with the third of the chapters*, saying thus: "It would be free from all blame to know, for instance, that the flesh is other, and according to its own nature, than the Word begotten of God the Father; and again, the Only-begotten is other according to the principle of his own nature. But to know these things is not to divide the natures after the union." Behold, "after the union" is also clearly stated by the great Cyril, being piously understood and spoken by the faithful according to him. For that the principle of being of the united [natures] has been in no way harmed by the union indicates also that the one has not been mixed with the other, because in both there is one according to hypostasis; but rather that each is preserved and remains that which it is by nature in its essence. For the wise Cyril, knowing this, says explicitly: "The natures are neither confused with one another, because they contribute to the one hypostasis of the Son; nor are they divided from one another, 15Β_174 because one and the other [clearly, according to essence] both is and remains and is conceived after the union;" and each with its natural property and difference; according to which the Word is God by nature, and not flesh, even if he made the flesh his own economically; and the flesh is flesh by nature, not God, even if it became the own of the Word of God through the union.

How then is it not necessary, and pious and fitting, according to the teaching of the Fathers, when we say that the difference is preserved after the union; and to glorify the two natures—of which the difference is—as both being and being preserved after the union in the one Christ, from which he also is? knowing so many things, and that the things that came together for the inseparable union did not admit of any alteration or change into one another? For every difference must somehow be a difference of certain differing things; and where it is possible to conceive that there is a difference, there the differing things must also certainly exist. For such things happen to be in a certain way mutually implicative; 0473 just as causes and effects, conceived as relative to something of the same essence. For if the difference of essence of the things from which he is constituted is productive of the difference in Christ, as a cause; then the difference certainly happens to be indicative, as an effect, of the natural otherness of the united things, as of its own cause. For, as has been said, such things are by nature mutually implied; and when one is stated, it is absolutely necessary to confess the other also; and again, when one is eliminated, it follows that one should say the other does not exist either. Therefore, one must also say "two," so that we do not introduce a bare difference; and to use the number for this and this alone, for the indication that the difference of the things that came together has remained, as they are preserved after the union, and not divided; in addition to it being more easily true, for the difference to be shown from the utterance which is more significant of the things, than for the things to be believed to be different from the sound alone.

THAT NUMBER NEITHER DIVIDES, NOR IS DIVIDED; NOR DOES IT INTRODUCE DIVISION ACCORDING TO ITS

OWN PRINCIPLE... That number neither divides, nor is divided; nor does it introduce division according to its

own principle at all in the things to which it is applied.

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τήν ἕνωσιν, πάσης τροπῆς ἐκτός καί συγχύσεως, ὀ ἁγιώτατος τῆς Ἐκκλησίας φωστήρ Κύριλλος, ᾧ καί προστεθῆσθαι περισσῶς ὑποκρίνονται οἱ τῇ ἁγίᾳ τοῦ Θεοῦ διακενῆς πολεμοῦντες Ἐκκλησίᾳ, ἀρκέσει μαρτυρῶν ἐν μέν τῷ δευτέρῳ κατά τῶν Νεστορίου δυσφημιῶν τόμῳ, γράφων τάδε· "Παρενηνεγμένου γε μήν εἰς μέσον ἡμῖν μυστηρίου τοῦ κατά Χριστόν, ὁ τῆς ἑνώσεως λόγος, οὐκ ἀγνοεῖ μέν τήν διαφοράν, ἐξίστησι δέ τήν διαίρεσιν· οὐ συγχέων ἤ ἀνακιρνῶν τάς φύσεις· ἀλλ᾿ ὅτι σαρκός, καί αἵματος μετεσχηκώς ὁ τοῦ Θεοῦ Λόγος, εἷς δή πάλιν καί ὁ αὐτός Υἱός νοεῖται καί ὀνομάζεται." Ἐν δέ τῇ Πρός Ἀνδρέαν τόν μεμψάμενον τό τρίτον τῶν κεφαλαίων ἀπολογίᾳ, οὕτω λέγων· " Ἀμοιρήσειε δ᾿ ἄν καί μώμου παντός, τό εἰδέναι τυχόν, ὡς ἑτέρα μέν ἐστι καί κατά φύσιν ἰδίαν ἡ σάρξ, παρά γε τόν ἐκ Θεοῦ Πατρός φύντα Λόγον· ἕτερος δ᾿ αὖ, κατά γε τόν τῆς ἰδίας φύσεως Λόγον ὁ μονογενής. Ἀλλ᾿ οὐ τό εἰδέναι ταῦτα, μερίζειν ἐστί τάς φύσεις μετά τήν ἕνωσιν." Ἰδού καί τό μετά τήν ἕνωσιν σαφῶς τέθειται τῷ μεγάλῳ Κυρίλλῳ, εὐσεβῶς τοῖς πιστοῖς καί νοούμενον κατ᾿ αὐτόν καί λεγόμενον. Τό γάρ μηδαμῶς τι βεβλάφθαι τόν τοῦ εἶναι τῶν ἑνωθέντων λόγον ἐκ τῆς ἑνώσεως, δηλοῖ, καί τό μή θατέρῳ θάτερον φυρῆναι, διά τό ἐπ᾿ ἀμφοῖν κατά τήν ὑπόστασιν ἕν· σώζεσθαι δέ μᾶλλον καί μένειν, καθ᾿ ὅ ἑκάτερον εἶναι τῇ οὐσίᾳ πέφυκεν. Τοῦτο γάρ καί ὁ σοφός ἐπιστάμενος Κύριλλος, διαῤῥήδην φησί· "Μήτε συγκεχύσθαι ἀλλήλαις τάς φύσεις, τῷ πρός μίαν συντελεῖν ὑπόστασιν τοῦ Υἱοῦ· μήτε διῃρῆσθαι ἀλλήλων, 15Β_174 τῷ ἕτερον καί ἕτερον [κατά τήν οὐσίαν δηλονότι] εἶναί τε καί μένειν καί νοεῖσθαι μετά τήν ἕνωσιν·" καί ἑκάστην μετά τῆς φυσικῆς ἰδιότητος καί διαφορᾶς· καθ᾿ ἥν ὅ τε Λόγος Θεός ἐστι κατά φύσιν, καί οὐ σάρξ· εἰ καί οἰκείαν ἐποιήτο τήν σάρκα οἰκονομικῶς· καί ἡ σάρξ σάρξ ἐστι κατά φύσιν, οὐ Θεός, εἰ καί ἰδία γέγονε τοῦ Θεοῦ Λόγου διά τήν ἕνωσιν.

Πῶς οὖν οὐκ ἀναγκαῖον, εὐσεβές τε καί πρέπον, κατά τήν τῶν Πατέρων διδασκαλίαν, λέγοντες τήν διαφοράν μετά τήν ἕνωσιν σώζεσθαι· καί τάς δύο φύσεις εἶναί τε καί σώζεσθαι ἐν τῷ ἑνί Χριστῷ, ἐξ ὧν καί ἔστι, δοξάζειν μετά τήν ἕνωσιν, ὧν ἡ διαφορά; τοσαῦτα γινώσκοντας καί τά συνελθόντα πρός τήν ἀδιάσπαστον ἕνωσιν, καθοτιοῦν τροπήν εἰς ἄλληλα ἤ μεταβολήν οὐ δεξάμενα; Πᾶσα γάρ πως ἀνάγκη τινῶν διαφερόντων εἶναι πᾶσαν διαφοράν· καί ὅπου νοεῖσθαι εἶναι δαφοράν δυνατόν, ἐκεῖ ὑπάρχειν πάντως καί τά διαφέροντα. Συνεισαγωγικά γάρ ἀλλήλων τρόπον τινά τά τοιαῦτα ὄντα τυγχάνει· 0473 ὥσπερ τά αἴτια καί τά αἰτιατά, ὡς πρός τι ἐπί τῆς αὐτῆς οὐσίας νοούμενα. Εἰ γάρ ποιητικόν ἐστι τῆς ἐν Χριστῷ διαφορᾶς τό ἑτεροούσιον τῶν ἐξ ὧν συνέστηκεν, ὥς αἴτιον· πάντως καί ἡ διαφορά δηλωτική τυγχάνει ὡς αἰτιατόν τῆς τῶν ἑνωθέντων φυσικῆς ἑτερότητος ὡς ἰδίας αἰτίας. Συνεισάγεσθαι γάρ, ὡς εἴρηται, ἀλλήλοις τά τοιαῦτα πέφυκε· καί λεγομένου θατέρου, ἀνάγκη πάντως ὁμολογεῖν καί τό ἕτερον· καί ἀναιρουμένου πάλιν ἑνός, μηδέ τό ἕτερον εἶναι λέγειν ἀκόλουθον. ∆εῖ οὖν καί δύο λέγειν, ἵνα μή ψιλήν τήν διαφοράν εἰσάγωμεν· καί ἐπί τούτῳ καί μόνῳ κεχρῆσθαι τῷ ἀριθμῷ, πρός δήλωσιν τοῦ μεμενηκέναι τῶν συνελθόντων τήν διαφοράν, ὡς σωζομένων μετά τήν ἕνωσιν, καί οὐ διῃρημένων· πρός τῷ καί ῥᾶον εἶναι ἀληθές, ἐκ τῆς τῶν πραγμάτων μᾶλλον σημαντικῆς προφορᾶς δείκνυσθαι τήν διαφοράν, ἤ ἐκ μόνης τῆς φωνῆς διάφορα πιστοῦσθαι εἶναι τά πράγματα.

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