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of a human body being refreshed in fire, but we say these paradoxical things about one hypostasis. Thus also regarding the incarnation of the Lord in one hypostasis of the hypostases of the Godhead, we say that the union of the natures came to be not by a law of nature, but by a supernatural economy, and not under the definition of a nature, so that from Christ a Christ should be begotten and a species of Christs be formed comprising many hypostases, but one hypostasis composite of two natures and in two natures and two natures, with each nature, even after the union, preserving its own definition and law and its difference from the other. For in the case of man, insofar as the difference between soul and body is considered, we speak of two natures; but insofar as a natural difference of hypostases from one hypostasis is not considered, things that differ hypostatically of the same species are said to be of one nature, while things that differ in essence and are united hypostatically are of one hypostasis. Therefore, hypostases of different species are not compared or distinguished hypostatically, but naturally; and hypostases of the same species are not compared or distinguished naturally. And just as it is impossible for things that differ by a hypostatic difference to be of one hypostasis, so it is impossible for things that differ by a natural difference (naturally different) to be of one nature. 48 Concerning the mode of the communication of properties That substance is one thing and hypostasis another, we have very often said, and that substance signifies the common and comprehensive species of hypostases of the same kind, such as God, man, whereas hypostasis denotes an individual, that is, Father, Son, Holy Spirit, Peter, Paul. It must be known, therefore, that the name of Godhead and of manhood is indicative of the substances or natures, but "God" and "man" are also applied to the nature, as when we say: God is an incomprehensible substance, and that there is one God; but it is also taken for the hypostases, as the more particular receives the name of the more general, as when Scripture says: "Therefore God, your God, has anointed you" (for behold, it has indicated the Father and the Son), and as when it says: "There was a certain man in the land of Uz" (for it indicated Job alone). Therefore, in the case of our Lord Jesus Christ, since we know two natures, but one hypostasis composite from both, when we consider the natures, we call them Godhead and manhood, but when we consider the hypostasis composed from the natures, we sometimes name Him Christ from both together, and God and man according to this, and God incarnate, and sometimes from one of the parts, God alone and Son of God, and man alone and son of man, and sometimes from the high things only, and sometimes from the lowly things only; for He is one who is both that and this equally, being the one eternally without cause from the Father, and becoming the other later through love for mankind. Therefore, when speaking of the Godhead, we do not ascribe to it the properties of the manhood (for we do not say the Godhead is passible or created), nor do we predicate of the flesh, that is, of the manhood, the properties of the Godhead (for we do not say the flesh, that is, the manhood, is uncreated). But in the case of the hypostasis, whether we name it from both together or from one of its parts, we attribute to it the properties of both natures. For Christ, who is both together, is called both God and man, and created and uncreated, and passible and impassible. And when from one of the parts He is named Son of God and God, He accepts the properties of the co-existing nature, that is, of the flesh, being named passible God and the crucified Lord of glory, not insofar as He is God but insofar as He is also the same one, man; and when He is named man and son of man, He accepts the properties and glories of the divine substance, a pre-eternal child and a man without beginning, not insofar as He is a child and a man, but insofar as being pre-eternal God He became a child in the last times. And this is the mode of the communication of properties, with each nature giving in exchange to the other its own properties because of the identity of the hypostasis and their mutual indwelling. In this way we can speak about Christ:

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σώματος ἀνθρωπείου δροσιζομένην ἐν πυρί, ἀλλὰ παράδοξα ταῦτά φαμεν περὶ μίαν ὑπόστασιν. Οὕτω καὶ τὴν σάρκωσιν τοῦ κυρίου ἐν μιᾷ ὑποστάσει τῶν τῆς θεότητος ὑποστάσεων οὐ νόμῳ φύσεως, ἀλλ' ὑπερφυεῖ οἰκονομίᾳ τὴν ἕνωσιν τῶν φύσεων γεγενῆσθαί φαμεν καὶ οὔτε ὑπὸ φύσεως ὅρον, ὥστε ἀπὸ Χριστοῦ Χριστὸν γεννᾶσθαι καὶ εἶδος ἀποτελεῖσθαι Χριστῶν περιεκτικὸν πολλῶν ὑποστάσεων, ἀλλὰ μίαν ὑπόστασιν σύνθετον ἐκ δύο φύσεων καὶ ἐν δύο φύσεσι καὶ δύο φύσεις, ἑκάστης φύσεως καὶ μετὰ τὴν ἕνωσιν φυλαττούσης τὸν οἰκεῖον ὅρον τε καὶ νόμον καὶ τὴν πρὸς ἄλληλα διαφοράν. Ἐπὶ μὲν γὰρ τοῦ ἀνθρώπου, καθὸ μὲν θεωρεῖται πρὸς ἄλληλα διαφορὰ ψυχῆς τε καὶ σώματος, δύο φύσεις φαμέν· καθὸ δὲ οὐ θεωρεῖται φυσικὴ διαφορὰ ὑποστάσεων ἐξ ὑποστάσεως μιᾶς, καὶ μιᾶς μὲν φύσεως λέγονται τὰ καθ' ὑπόστασιν διαφέροντα ὁμοειδῆ, μιᾶς δὲ ὑποστάσεως τὰ κατ' οὐσίαν διαφέροντα καὶ καθ' ὑπόστασιν ἡνωμένα. Αἱ οὖν ἑτεροειδεῖς ὑποστάσεις οὐχ ὑποστατικῶς συγκρίνονται ἢ διακρίνονται, ἀλλὰ φυσικῶς· καὶ αἱ ὁμοειδεῖς ὑποστάσεις οὐ φυσικῶς συγκρίνονται ἢ διακρίνονται. Καὶ ὥσπερ ἀδύνατον τὰ ὑποστατικῇ διαφορᾷ διαφέροντα μιᾶς εἶναι ὑποστάσεως, οὕτως ἀδύνατον τὰ φυσικῇ διαφορᾷ (φυσικὰ διάφορα ν) διαφέροντα μιᾶς εἶναι φύσεως. 48 Περὶ τοῦ τρόπου τῆς ἀντιδόσεωσ Ὅτι μὲν οὖν ἕτερόν ἐστιν οὐσία καὶ ἕτερον ὑπόστασις, πλειστάκις εἰρήκαμεν, καὶ ὅτι ἡ μὲν οὐσία τὸ κοινὸν καὶ περιεκτικὸν εἶδος τῶν ὁμοειδῶν ὑποστάσεων σημαίνει οἷον θεός, ἄνθρωπος, ἡ δὲ ὑπόστασις ἄτομον δηλοῖ ἤτοι πατέρα, υἱόν, πνεῦμα ἅγιον, Πέτρον, Παῦλον. Ἰστέον τοίνυν, ὅτι τὸ μὲν τῆς θεότητος καὶ τῆς ἀνθρωπότητος ὄνομα τῶν οὐσιῶν ἤτοι φύσεών ἐστι παραστατικόν, τὸ δὲ θεὸς καὶ ἄνθρωπος καὶ ἐπὶ τῆς φύσεως τάττεται, ὁπόταν λέγωμεν· Θεός ἐστιν ἀκατάληπτος οὐσία, καὶ ὅτι εἷς ἐστι θεός· λαμβάνεται δὲ καὶ ἐπὶ τῶν ὑποστάσεων ὡς τοῦ μερικωτέρου δεχομένου τὸ τοῦ καθολικωτέρου ὄνομα, ὡς ὅταν φησὶν ἡ γραφή· «∆ιὰ τοῦτο ἔχρισέ σε ὁ θεὸς ὁ θεός σου» (ἰδοὺ γὰρ τὸν πατέρα καὶ τὸν υἱὸν ἐδήλωσε), καὶ ὡς ὅταν λέγῃ· «Ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι» (τὸν γὰρ Ἰὼβ μόνον ἐδήλωσεν). Ἐπὶ οὖν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἐπειδὴ δύο μὲν τὰς φύσεις γινώσκομεν, μίαν δὲ τὴν ὑπόστασιν ἐξ ἀμφοτέρων σύνθετον, ὅτε μὲν τὰς φύσεις ἀναθεωροῦμεν, θεότητα καὶ ἀνθρωπότητα καλοῦμεν, ὅτε δὲ τὴν ἐκ τῶν φύσεων συντεθεῖσαν ὑπόστασιν, ποτὲ μὲν ἐκ τοῦ συναμφοτέρου Χριστὸν ὀνομάζομεν καὶ θεὸν καὶ ἄνθρωπον κατ' αὐτὸ καὶ θεὸν σεσαρκωμένον, ποτὲ δὲ ἐξ ἑνὸς τῶν μερῶν θεὸν μόνον καὶ υἱὸν θεοῦ καὶ ἄνθρωπον μόνον καὶ υἱὸν ἀνθρώπου, καὶ ποτὲ μὲν ἐκ τῶν ὑψηλῶν μόνον, ποτὲ δὲ ἐκ τῶν ταπεινῶν μόνον· εἷς γάρ ἐστιν ὁ κἀκεῖνο καὶ τοῦτο ὁμοίως ὑπάρχων, τὸ μὲν ὢν ἀεὶ ἀναιτίως ἐκ πατρός, τὸ δὲ γενόμενος ὕστερον διὰ φιλανθρωπίαν. Θεότητα μὲν οὖν λέγοντες οὐ κατονομάζομεν αὐτῆς τὰ τῆς ἀνθρωπότητος ἰδιώματα (οὐ γάρ φαμεν θεότητα παθητὴν ἢ κτιστήν) οὔτε δὲ τῆς σαρκὸς ἤτοι τῆς ἀνθρωπότητος κατηγοροῦμεν τὰ τῆς θεότητος ἰδιώματα (οὐ γάρ φαμεν σάρκα ἤτοι ἀνθρωπότητα ἄκτιστον). Ἐπὶ δὲ τῆς ὑποστάσεως, κἂν ἐκ τοῦ συναμφοτέρου, κἂν ἐξ ἑνὸς τῶν μερῶν ταύτην ὀνομάσωμεν, ἀμφοτέρων τῶν φύσεων τὰ ἰδιώματα αὐτῇ ἐπιτίθεμεν. Καὶ γὰρ ὁ Χριστός, ὅπερ ἐστὶ τὸ συναμφότερον, καὶ θεὸς καὶ ἄνθρωπος λέγεται καὶ κτιστὸς καὶ ἄκτιστος καὶ παθητὸς καὶ ἀπαθής. Καὶ ὅταν ἐξ ἑνὸς τῶν μερῶν καὶ υἱὸς θεοῦ καὶ θεὸς ὀνομάζηται, δέχεται τὰ τῆς συνυφεστηκυίας φύσεως ἰδιώματα ἤτοι τῆς σαρκός, θεὸς παθητὸς ὀνομαζόμενος καὶ κύριος τῆς δόξης ἐσταυρωμένος, οὐ καθὸ θεὸς ἀλλὰ καθὸ καὶ ἄνθρωπος ὁ αὐτός· καὶ ὅταν ἄνθρωπος καὶ υἱὸς ἀνθρώπου ὀνομάζηται, δέχεται τὰ τῆς θείας οὐσίας ἰδιώματα καὶ αὐχήματα παιδίον προαιώνιον καὶ ἄνθρωπος ἄναρχος, οὐ καθὸ παιδίον καὶ ἄνθρωπος, ἀλλὰ καθὸ θεὸς ὢν προαιώνιος γέγονεν ἐπ' ἐσχάτων παιδίον. Καὶ οὗτός ἐστιν ὁ τρόπος τῆς ἀντιδόσεως ἑκατέρας φύσεως ἀντιδιδούσης τῇ ἑτέρᾳ τὰ ἴδια διὰ τὴν τῆς ὑποστάσεως ταυτότητα καὶ τὴν εἰς ἄλληλα αὐτῶν περιχώρησιν. Κατὰ τοῦτο δυνά μεθα εἰπεῖν περὶ Χριστοῦ·