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the God the Word passible, or turned into flesh, or that the body was consubstantial, or that he brought this from heaven, or that he was a phantasm, or those who say that the God the Word was mortal and in need of resurrection from the Father, or that he assumed a soulless body, or a mindless man, or that the two natures of Christ were confused by mixture and became one nature, and who do not confess that in our Lord Jesus Christ there are two unconfused natures, but one person, inasmuch as he is one Christ, one Son, these the catholic and apostolic church anathematizes. Of the same. Therefore, if the flesh of all was subjected to insults in Christ, how is it considered to be of one hypostasis with the divinity? For if the Word and the flesh, which has its nature from the earth, are of one hypostasis, then the Word and the soul, which he assumed perfectly, are of one hypostasis. For the Word is of one nature with God, and according to the confession of the Father and of the Son himself which says, "I and the Father are one;" therefore the Father must also be considered to be of the same substance with the body. And why are you still angry with the Arians, who say that the Son of God is a creature, when you yourselves say that the Father is of one substance with created things? Of the same, from the letter to the emperor Gratian. Let us preserve the division of divinity and flesh. If the Son of God responds to both, because both natures are in him, the same one speaks, but not to us always in one manner. Observe in him now speaking glory, and now human passions. As God he speaks 164 divine things, since he is the Word; as man he says lowly things, since he speaks in my hypostasis. Of the same, from the same discourse. Whence that which was read, that the Lord of glory was crucified, let us not think that he was crucified in his own glory. But since this one is both God and man, God according to his divinity, and man Jesus Christ according to the assumption of the flesh, the Lord of glory is said to have been crucified. For he partakes of both natures, that is, human and divine. For in the nature of man he endured the passion, so that he who suffered may be said to be indivisibly both Lord of glory and Son of man, as it is written, "He who came down from heaven." Of the same. Let the vain inquiries about words therefore be silent. For the kingdom of God, as it is written, is not in persuasive words, but in the demonstration of power. Let us preserve the difference of the flesh and of the divinity. For there is one Son of God, one who speaks both, since both natures are in him. But even if he himself speaks, he does not, however, always speak in one manner. For you see in him now the glory of God, and now the passions of men. As God he speaks divine things, since he is the Word; as man he speaks human things, since it was in this nature that he spoke. Of the same, from the discourse concerning the incarnation of the Lord against the

Apollinarians. But while we were refuting these, others arose, saying that the body of Christ and his divinity are of one nature. What Hades has belched forth such a great blasphemy? For the Arians are already more tolerable, whose unbelief is strengthened because of these men, so that there is a greater contention not to say that the Father and the Son and the Holy Spirit are of one substance; since these have attempted to say that the divinity of the Lord and his flesh are of one nature. 165 Of the same. And this one continually tells me of the synod in Nicaea

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παθητὸν τὸν θεὸν λόγον, ἢ εἰς σάρκα τραπέντα, ἢ συνουσιωμένον ἐσχηκέναι τὸ σῶμα, ἢ οὐρανόθεν τοῦτο κεκομικέναι, ἢ φάντασμα εἶναι, ἢ θνητὸν λέγοντας τὸν θεὸν λόγον δεδεῆσθαι τῆς παρὰ τοῦ πατρὸς ἀναστάσεως, ἢ ἄψυχον σῶμα ἀνειληφέναι, ἢ ἄνουν ἄνθρωπον, ἢ τὰς δύο φύσεις τοῦ Χριστοῦ κατὰ ἀνάκρασιν συγχυθείσας μίαν γεγενῆσθαι φύσιν, καὶ μὴ ὁμολογοῦντας εἰς τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν δύο εἶναι φύσεις ἀσυγχύτους, ἓν δὲ πρόσωπον, καθὸ εἷς Χριστός, εἷς υἱός, τούτους ἀναθεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ ἐκκλησία. Τοῦ αὐτοῦ. Οὐκοῦν εἰ ἡ τῶν πάντων σὰρξ ἐν Χριστῷ ὑποβέβληται ὕβρεσι, πῶς μετὰ τῆς θεότητος μιᾶς εἶναι ὑποστάσεως νομίζεται; Εἰ γὰρ μιᾶς ὑποστάσεως ὁ λόγος καὶ ἡ σὰρξ ἡ ἀπὸ γῆς τὴν φύσιν ἔχουσα, μιᾶς ἄρα ὑποστάσεως ὁ λόγος καὶ ἡ ψυχή, ἣν τελείαν ἀνέλαβε. Μιᾶς γὰρ φύσεώς ἐστιν ὁ λόγος μετὰ τοῦ θεοῦ, καὶ κατὰ τὴν τοῦ πατρὸς καὶ αὐτοῦ τοῦ υἱοῦ ὁμολογίαν τὴν λέγουσαν, "Ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν·" οὐκοῦν καὶ ὁ πατὴρ τῆς αὐτῆς οὐσίας μετὰ τοῦ σώματος ὀφείλει νομίζεσθαι. Καὶ τί ἔτι τοῖς Ἀρειανοῖς χολᾶτε, τοῖς λέγουσι τὸν υἱὸν τοῦ θεοῦ κτίσμα εἶναι, αὐτοὶ λέγοντες τὸν πατέρα μιᾶς εἶναι μετὰ τῶν κτισμάτων οὐσίας; Τοῦ αὐτοῦ ἐκ τῆς πρὸς Γρατιανὸν τὸν βασιλέα ἐπιστολῆς. Φυλάξωμεν διαίρεσιν θεότητος καὶ σαρκός. Εἰ τοῖς ἑκατέροις ἀποκρί νεται ὁ υἱὸς τοῦ θεοῦ, ἐπειδὴ ἐν αὐτῷ ἑκάτεραι φύσεις εἰσίν, ὁ αὐτὸς λαλεῖ, ἀλλ' οὐχ ἡμῖν πάντοτε ἑνί γε τρόπῳ. Πρόσεχε ἐν αὐτῷ νῦν μὲν δόξαν φθεγγόμενον, νῦν δὲ ἀνθρώπινα πάθη. Ὡς θεὸς λαλεῖ τὰ 164 θεῖα, ἐπειδήπερ ὁ λόγος ἐστίν· ὡς ἄνθρωπος λέγει τὰ ταπεινά, ἐπει δήπερ ἐν τῇ ἐμῇ ὑποστάσει λαλεῖ. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ὅθεν ἐκεῖνο τὸ ἀναγνωσθέν, ὡς ὁ κύριος τῆς δόξης ἐσταύρωται, μὴ τῇ ἑαυτοῦ δόξῃ σταυρωθέντα νομίσωμεν. Ἀλλ' ἐπειδὴ οὗτος θεός τε καὶ ἄνθρωπος, κατὰ μὲν τὴν θεότητα θεός, κατὰ δὲ τὴν πρόσληψιν τῆς σαρκὸς ἄνθρωπος Ἰησοῦς Χριστός, ὁ κύριος τῆς δόξης ἐσταυρῶσ θαι λέγεται. Καὶ γὰρ ἑκατέρας μετέχει φύσεως, τουτέστιν ἀνθρω πίνης καὶ θείας. Ἐν τῇ τοῦ ἀνθρώπου γὰρ φύσει τὸ πάθος ὑπέμεινεν, ἵνα ἀδιαιρέτως καὶ κύριος τῆς δόξης καὶ υἱὸς ἀνθρώπου εἶναι λέγηται ὁ παθών, καθὼς γέγραπται, "Ὁ ἐκ τοῦ οὐρανοῦ καταβάς." Τοῦ αὐτοῦ. Σιγάτωσαν τοιγαροῦν αἱ περὶ τῶν λόγων μάταιαι ζητήσεις. Ἡ γὰρ τοῦ θεοῦ βασιλεία, καθὼς γέγραπται, οὐκ ἐν πειθοῖς λόγων ἐστίν, ἀλλ' ἐν ἀποδείξει δυνάμεως. Φυλάξωμεν τὴν διαφορὰν τῆς σαρκός τε καὶ τῆς θεότητος. Εἷς γὰρ θεοῦ υἱός, εἷς ἑκάτερα λαλεῖ, ἐπειδήπερ ἑκατέρα φύσις ἐστὶν ἐν αὐτῷ. Ἀλλ' εἰ καὶ αὐτὸς λαλεῖ, οὐχ ἑνὶ μέντοι γε πάντοτε τρόπῳ λαλεῖ. Ὁρᾷς γὰρ ἐν αὐτῷ νῦν μὲν δόξαν θεοῦ, νῦν δὲ πάθη ἀνθρώπων. Ὡς θεὸς λαλεῖ τὰ θεῖα, ἐπειδήπερ λόγος· ὡς ἄνθρωπος λαλεῖ τὰ ὄντα ἀνθρώπινα, ἐπειδήπερ ἐν ταύτῃ ἐλάλει τῇ φύσει. Τοῦ αὐτοῦ ἐκ τοῦ λόγου τοῦ περὶ τῆς ἐνανθρωπήσεως τοῦ κυρίου κατὰ

Ἀπολιναριστῶν. Ἀλλ' ἐν ὅσῳ τούτους ἐλέγχομεν, ἀνεφύησαν ἕτεροι, λέγοντες τό τε σῶμα τοῦ Χριστοῦ καὶ τὴν θεότητα μιᾶς φύσεως εἶναι. Ποῖος ᾅδης τὴν τοσαύτην βλασφημίαν ἠρεύξατο; Ἀρειανοὶ γὰρ ἤδη τυγχάνουσιν ἀνεκτότεροι, ὧν ἡ ἀπιστία διὰ τούτους κρατύνεται, ὥστε μείζων φιλονεικία πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα μιᾶς οὐσίας μὴ λέγειν· ἐπειδήπερ οὗτοι τὴν θεότητα τοῦ κυρίου καὶ τὴν σάρκα μιᾶς φύσεως εἰπεῖν ἐπεχείρησαν. 165 Τοῦ αὐτοῦ. Καὶ οὗτός μοι λέγει συνεχῶς τῆς ἐν Νικαίᾳ συνόδου