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to contain the exposition for himself; but in that examination our fathers said that not the flesh, but the Word of God, is from one essence in the Father. And they have confessed that the Word has come forth from the essence of the Father, but the flesh is from the virgin. Why then do they propose to us the name from Nicaea, but introduce new things, and what our ancestors did not consider? Of the same, against Apollinarius. Therefore, do not you wish the body to be equal to the divinity by nature. For you will believe that the body of Christ is real, and you will bring it to the altar for transformation, but do not separate the nature of the divinity and of the body, and we will say to you, "If you offer rightly, but do not divide rightly, you have sinned, be still." For divide what is ours, and what happens to be proper to the Word. Therefore, I did not have what was His; and He did not have what was mine. And He took what was mine, to impart to us what was His own; and this He undertook for fulfillment, not for confusion. Of the same, a little later. Therefore, let them cease who say that the nature of the Word has been changed into the nature of flesh; lest, having been changed, the nature of the Word should seem, according to the same interpretation, to have become conformed to the passions of the body. For that which assumed is one thing, and that which was assumed is another. Power came upon the virgin, as the angel says to her, "For the power of the Most High will overshadow you." But that which was born was from the body of the virgin; and for this reason, the descent was divine, but the conception human. Therefore the spirit of the body and the nature of the divinity were not the same. 166 Of Saint Basil, Bishop of Caesarea. From the sermon concerning the Eucharist. Wherefore, weeping for his friend, He Himself showed the communion of human nature, and freed us from the excesses on either side; neither permitting us to be softened towards passions, nor to be insensitive to painful things. As, therefore, the Lord accepted hunger, when the solid food had been consumed by him, and He received thirst, when the moisture in the body was used up; and He grew weary, when the muscles and nerves were overstrained from the journey; not the divinity being pressed by the toil, but the body receiving the symptoms that follow from nature. Of the same, from Against Eunomius. For I say that "existing in the form of God" can be equivalent to "existing in the essence of God." For just as "to have taken the form of a servant" signifies that our Lord was in the essence of humanity, so he who says "existing in the form of God" presents the property of the divine essence. Of Saint Gregory, Bishop of Nazianzus. From the sermon on the New Sunday. He will come again with His glorious advent, to judge the living and the dead. No longer flesh, but not without a body, but with a more godlike body by reasons which He Himself knows, so that He may both be seen by those who pierced Him, and remain God without coarseness.

Of the same, from the letter to Cledonius.

For there are two natures, God and man, since there are also soul and body, but not two sons. 167 For neither in this case are there two men, even if Paul so calls the inner and the outer man. And, to speak briefly, the things from which the Savior is are one and another, since the visible is not the same as the invisible, nor the timeless as that which is under time; but He is not one and another, may it not be. Of the same, from the former exposition to Cledonius. If anyone says that the flesh has now been put away, and that the divinity is naked of a body, but that He will not both exist and come with that which He assumed, may he not see the glory of His advent. For where

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ἑαυτὸν κατέχειν τὴν ἔκθεσιν· ἀλλ' ἐν ἐκείνῃ τῇ ἐξετάσει οἱ ἡμέτεροι πατέρες, οὐχὶ τὴν σάρκα, τὸν δὲ τοῦ θεοῦ λόγον, ἐκ μιᾶς ἐν τῷ πατρὶ οὐσίας εἶναι εἰρήκασι. Καὶ τὸν μὲν λόγον ἐκ τῆς τοῦ πατρὸς προεληλυθέναι οὐσίας, τὴν δὲ σάρκα ἐκ τῆς παρθένου τυγχάνειν ὡμολογήκασι. ∆ιὰ τί τοίνυν ἡμῖν τὸ μὲν τῆς ἐν Νικαίᾳ προτείνουσιν ὄνομα, εἰσάγουσι δὲ καινά, καὶ ἅπερ οὐκ ἐνεθυμήθησαν οἱ ἡμέτεροι πρόγονοι; Τοῦ αὐτοῦ κατὰ Ἀπολιναρίου. Μήτε σὺ τοίνυν θέλε κατὰ φύσιν ἴσον τῆς θεότητος εἶναι τὸ σῶμα. Καὶ γὰρ πιστεύσεις, ὡς ἀληθὲς εἴη τὸ σῶμα τοῦ Χριστοῦ, καὶ προσ κομίσεις τῷ θυσιαστηρίῳ πρὸς μεταποίησιν, μὴ διαστίξῃς δὲ τὴν τῆς θεότητος καὶ τοῦ σώματος φύσιν, ἐροῦμεν καὶ σοί, "Ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες, ἡσύχασον." ∆ίελε γὰρ τόγε ὑπάρχον ἡμῶν, καὶ ὅπερ οἰκεῖον τυγχάνει τοῦ λόγου. Οὐκοῦν ἐγὼ μὲν οὐκ εἶχον ὅπερ ὑπῆρχεν αὐτοῦ· ἐκεῖνος δὲ οὐκ εἶχεν ὅπερ ὑπῆρχεν ἐμόν. Καὶ ἔλαβεν ὅπερ ὑπῆρχεν ἐμόν, μεταδώσων τῶν οἰκείων ἡμῖν· καὶ τοῦτο πρὸς ἀναπλήρωσιν οὐ σύγχυσιν ἀνεδέξατο. Τοῦ αὐτοῦ μετ' ὀλίγα. Παυσάσθωσαν τοίνυν οἱ λέγοντες ὡς ἡ τοῦ λόγου φύσις εἰς σαρκὸς μεταβέβληται φύσιν· ἵνα μὴ δόξῃ μεταβληθεῖσα κατὰ τὴν αὐτὴν ἑρμηνείαν γεγενῆσθαι καὶ ἡ τοῦ λόγου φύσις τοῖς τοῦ σώματος παθή μασι σύμμορφος. Ἕτερον γάρ ἐστι τὸ προσλαβόν, καὶ ἕτερόν ἐστι τὸ προσληφθέν. ∆ύναμις ἦλθεν ἐπὶ τὴν παρθένον, ὡς ὁ ἄγγελος πρὸς αὐτὴν λέγει, "Ὅτι δύναμις ὑψίστου ἐπισκιάσει σοι." Ἀλλ' ἐκ τοῦ σώματος ἦν τῆς παρθένου τὸ τεχθέν· καὶ διὰ τοῦτο, θεία μὲν ἡ κατά βασις, ἡ δὲ σύλληψις ἀνθρωπίνη. Οὐκ αὐτὴ οὖν ἠδύνατο τοῦ τε σώμα τος πνεῦμα καὶ τῆς θεότητος φύσις. 166 Τοῦ ἁγίου Βασιλείου ἐπισκόπου Καισαρείας. Ἐκ τοῦ περὶ εὐχαριστίας λόγου. ∆ιόπερ ἐπιδακρύσας τῷ φίλῳ, αὐτός γε τὴν κοινωνίαν τῆς ἀνθρωπίνης φύσεως ἐπεδείξατο, καὶ ἡμᾶς τῶν ἐφ' ἑκάτερα ὑπερβολῶν ἠλευ θέρωσε· μήτε καταμαλακίζεσθαι πρὸς τὰ πάθη, μήτε ἀναισθήτως ἔχειν τῶν λυπηρῶν ἐπιτρέπων. Ὡς οὖν κατεδέξατο τὴν πεῖναν ὁ κύριος, τῆς στερεᾶς τροφῆς διαπνευσθείσης αὐτῷ, καὶ τὴν δίψαν προσήκατο, τῆς ὑγρότητος ἀναλωθείσης τῆς ἐν τῷ σώματι· καὶ ἐκοπίασε, τῶν μυῶν καὶ τῶν νεύρων ἐκ τῆς ὁδοιπορίας ὑπερταθέν των· οὐ τῆς θεότητος τῷ καμάτῳ πιεζομένης, ἀλλὰ τοῦ σώματος τὰ ἐκ φύσεως ἐπακολουθοῦντα συμπτώματα δεχομένου. Τοῦ αὐτοῦ εἰς τὸ κατὰ Εὐνομίου. Ἐγὼ γὰρ καὶ τὸ ἐν μορφῇ θεοῦ ὑπάρχειν ἴσον δύνασθαι τῷ ἐν οὐσίᾳ θεοῦ ὑπάρχειν φημί. Ὡς γὰρ τὸ μορφὴν ἀνειληφέναι δούλου ἐν τῇ οὐσίᾳ τῆς ἀνθρωπότητος τὸν κύριον ἡμῶν γεγενῆσθαι σημαίνει, οὕτως ὁ λέγων ἐν μορφῇ θεοῦ ὑπάρχειν τῆς θείας οὐσίας παρίστησι τὴν ἰδιότητα. Τοῦ ἁγίου Γρηγορίου ἐπισκόπου Ναζιανζοῦ. Ἐκ τοῦ λόγου τοῦ εἰς τὴν νέαν κυριακήν. Ἥξειν πάλιν μετὰ τῆς ἐνδόξου αὐτοῦ παρουσίας, κρίνοντα ζῶντας καὶ νεκρούς. Οὐκέτι μὲν σάρκα, οὐκ ἀσώματον δέ, οἷς αὐτὸς οἶδε λόγοις θεοειδεστέρου σώματος, ἵνα καὶ ὀφθῇ ὑπὸ τῶν ἐκκεντησάντων, καὶ μείνῃ θεὸς ἔξω παχύτητος.

Τοῦ αὐτοῦ ἐκ τῆς πρὸς Κληδόνιον ἐπιστολῆς.

Φύσεις μὲν γὰρ δύο θεὸς καὶ ἄνθρωπος, ἐπεὶ καὶ ψυχὴ καὶ σῶμα, υἱοὶ 167 δὲ οὐ δύο. Οὐδὲ γὰρ ἐνταῦθα δύο ἄνθρωποι, εἰ καὶ οὕτως ὁ Παῦλος καλεῖ τὸ ἐντὸς τοῦ ἀνθρώπου καὶ τὸ ἐκτός. Καὶ εἰ δεῖ συντόμως εἰπεῖν, ἄλλο μὲν καὶ ἄλλο τὰ ἐξ ὧν ὁ σωτήρ, ἐπεὶ μὴ ταὐτὸν τὸ ὁρατὸν τῷ ἀοράτῳ, καὶ τὸ ἄχρονον τῷ ὑπὸ χρόνον· οὐκ ἄλλος δὲ καὶ ἄλλος, μὴ γένοιτο. Τοῦ αὐτοῦ ἐκ τῆς πρὸς Κληδόνιον προτέρας ἐκθέσεως. Εἴ τις ἀποτεθεῖσθαι νῦν τὴν σάρκα λέγει, καὶ γυμνὴν εἶναι τὴν θεό τητα σώματος, ἀλλὰ μὴ μετὰ τοῦ προσλήμματος καὶ εἶναι καὶ ἥξειν, μὴ ἴδοι τὴν δόξαν τῆς παρουσίας. Ποῦ γὰρ