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the proportion of righteousness, or rather according to the measure of the sufferings for righteousness with knowledge here, bestowing Himself upon each, just as a soul to the members of a body according to the capacity underlying each member, revealing itself as active, and holding the members together through itself for being, being held together for life; where will the impious and the sinner appear, having been deprived of this grace? For he who is not able to receive the active presence of God for well-being, where will he appear, having undergone the fall from the divine life which is beyond age and time and place?

4.52 (52) He who does not have God holding his life together for well-being, the one who is to become a place for all the worthy, how shall he exist, not having God Himself as a place according to the abiding and establishment of well-being in God? And if the righteous man is saved with great difficulty, what will become of, or what will he suffer, who has taken no account of piety and virtue in the present life?

4.53 (53) God indeed, according to one infinitely powerful will of goodness, will hold all together, both angels and men, both good and wicked; but all these will not partake of God equally, who has passed through all things without being contained, but in proportion to themselves.

4.54 (54) Those who have preserved their will in harmony with nature in all things 1329 and have made it receptive in its activity to the principles of nature according to the entire principle of well-being, through the good disposition of their will toward the divine will, will partake of the whole of goodness, according to the divine life shining upon them as among angels or as among men. But those who have made their will in disharmony with nature in all things, and have shown it to be destructive in its activity to the principles of nature 15∆_230 according to the entire principle of well-being, through the antipathy of their will toward the divine will, will fall away from the whole of goodness, according to the affinity of the will appearing in them for woe-being; in accordance with which will be the separation of such people from God, not having, in the intention of the will, the principle of well-being brought to life by the activities of good things, according to which the divine life is naturally made manifest.

4.55 (55) A balance of each person's will at the judgment will be the principle of nature, testing its movement toward woe or well-being, according to which participation or non-participation in the divine life is naturally brought about. For according to being and ever-being, God, being present, will hold all together; but according to ever well-being, only the saints in a particular way, both angels and men, allowing the ever woe-being to be mixed in for those who are not such, as a fruit of the will.

4.56 (56) The mystery of the divine incarnation does not, along with the natural otherness of the things from which He is composed, also introduce a difference in hypostasis; on the one hand, so that the mystery of the Trinity may not receive an addition; on the other hand, so that nothing may be by nature of the same kind and consubstantial with the divinity. For a union of two natures has occurred unto a hypostasis, but not unto one nature; so that both the one in hypostasis may be shown to be accomplished in the union from the natures that came together, and the difference of the things that came together for the indivisible union according to their natural property may be believed, remaining outside of all change and confusion.

4.57 (57) We do not speak in the case of Christ of a difference of hypostases, because the Trinity has remained the Trinity, even when the Word was incarnate, with no addition of a person having been made to the Holy Trinity through the incarnation; but we do speak of a difference of natures, so that we may not hold the flesh to be consubstantial with the Word according to nature.

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ἀναλογίαν τῆς δικαιοσύνης, μᾶλλον δέ κατά τό μέτρον τῶν μετά γνώσεως ὑπέρ δικαιοσύνης ἐνταῦθα παθημάτων, ἑαυτόν ἑκάστῳ δωρούμενος, καθάπερ ψυχή σώματος μέλεσι κατά τήν ὑποκειμένην ἑκάστῳ μέλει δύναμιν, ἑαυτήν ἐνεργοῦσαν ἐκφαίνουσα, καί πρός τό εἶναι δι᾿ ἑαυτῆς τά μέλη συνέχουσα πρός ζωήν συγκρατούμενα· ὁ ἀσεβής καί ἁμαρτωλός ποῦ φανεῖται, ταύτης ἐστερημένος τῆς χάριτος; Ὁ γάρ μή δυνάμενος ἐνεργουμένην τήν κατά τό εὖ εἶναι τοῦ Θεοῦ δέξασθαι παρουσίαν, ποῦ φανεῖται, τῆς θείας ζωῆς τῆς ὑπέρ αἰῶνα καί χρόνον καί τόπον ὑπομείνας τήν ἔκπτωσιν;

4.52 (νβ΄) Ὁ τόν Θεόν οὐκ ἔχων πρός τό εὖ εἶναι συνέχοντα τήν ζωήν, τόν μέλλοντα πᾶσι γίνεσθαι τόπον τοῖς ἀξίοις, πῶς ἔσται, τόπον αὐτόν οὐκ ἔχων τόν Θεόν κατά τήν τῶν εὖ εἶναι ἐν Θεῷ μονήν τε καί ἵδρυσιν; Καί εἰ μετά πολλῆς δυσχερείας ὁ δίκαιος σώζεται, τί ἔσται, ἤ τί πείσεται ὁ μηδένα λόγον εὐσεβείας καί ἀρετῆς κατά τήν παροῦσαν ζωήν ποιησάμενος;

4.53 (νγ΄) Ὁ μέν Θεός κατά μίαν ἀπειροδύναμον τῆς ἀγαθότητος βούλησιν, πάντας συνέξει καί ἀγγέλους καί ἀνθρώπους, ἀγαθούς τε καί πονηρούς· οὗτοι δέ πάντες, οὐκ ἴσως μεθέξουσι Θεοῦ, τοῦ διά πάντων ἀσχέτως χωρήσαντος, ἀλλ᾿ ἀναλόγως ἑαυτοῖς.

4.54 (νδ΄) Οἱ μέν τῇ φύσει φυλάξαντες διά πάντων 1329 ἰσονομοῦσαν τήν γνώμην, καί τῶν τῆς φύσεως λόγων κατ᾿ ἐνέργειαν δεκτικήν αὐτήν καταστήσαντες καθ᾿ ὅλον τόν τοῦ εὖ εἶναι λόγον, διά τήν πρός τήν θείαν βούλησιν τῆς γνώμης εὐπάθειαν, ὅλης μεθέξουσι τῆς ἀγαθότητος, κατά τήν αὐτοῖς ἐπιλάμπουσαν ὡς ἐν ἀγγέλοις ἤ ὡς ἐν ἀνθρώποις θείαν ζωήν. Οἱ δέ τῇ φύσει ποιήσαντες ἀνισονομοῦσαν διά πάντων τήν γνώμην, καί τῶν τῆς φύσεως 15∆_230 λόγων κατά τήν ἐνέργειαν σκεδαστικήν αὐτήν ἀποδείξαντες καθ᾿ ὅλον τόν τοῦ εὖ εἶναι λόγον, διά τήν πρός τήν θείαν βούλησιν τῆς γνώμης ἀντιπάθειαν, ὅλης ἐκπεσοῦνται τῆς ἀγαθότητος, κατά τήν ἐμφαινομένην αὐτοῖς πρός τό φεῦ εἶναι τῆς γνώμης οἰκείωσιν· καθ᾿ ἥν ἡ πρός τόν Θεόν ἔσται τῶν τοιούτων διάστασις, οὐκ ἐχόντων κατά τήν πρόθεσιν τῆς γνώμης, ταῖς ἐνεργείαις τῶν ἀγαθῶν, τόν τοῦ εὖ εἶναι λόγον ζωογονούμενον, καθ᾿ ὅν ἡ θεία ζωή διαφαίνεσθαι πέφυκε.

4.55 (νε΄) Ζυγός τῆς ἑκάστου γνώμης ἔσται κατά τήν κρίσιν, ὁ τῆς φύσεως λόγος, τήν πρός τό φεῦ, ἤ εὖ αὐτῆς διελέγχων κίνησιν, καθ᾿ ἥν ἡ τῆς θείας ζωῆς μέθεξις ἤ ἀμαθεξία γίνεσθαι πέφυκε. Κατά γάρ τό εἶναι καί ἀεί εἶναι, πάντας συνέξει παρών ὁ Θεός· κατά δέ τό ἀεί εὖ εἶναι, μόνους ἰδιοτρόπως τούς ἁγίους, ἀγγέλους τε καί ἀνθρώπους, τό ἀεί φεῦ εἶναι, τοῖς μή τοιούτοις ὡς γνώμης καρπόν ἀφείς ἐπικιρνώμενον.

4.56 (νστ΄) Οὐ συνεπάγεται τῇ κατά φύσιν τῶν ἐξ ὧν συνέστηκεν ἑτερότητι, καί τήν καθ᾿ ὑπόστασιν διαφοράν τό μυστήριον τῆς θείας σαρκώσεως· τό μέν, ἵνα μή προσθήκην λάβῃ τό τῆς Τριάδος μυστήριον· τό δέ, ἵνα μηδέν ᾗ τῇ θεότητι κατά φύσιν ὁμογενές καί ὁμοούσιον. ∆ύο γάρ φύσεων πρός ὑπόστασιν, ἀλλ᾿ οὐ πρός φύσιν μίαν γέγονε σύνοδος· ἵνα καί τό καθ᾿ ὑπόστασιν ἕν ἐκ τῶν ἀλλήλαις συνδραμουσῶν φύσεων δειχθῇ κατά τήν ἕνωσιν ἀποτελούμενον, καί τό διάφορον τῶν συνελθόντων πρός τήν ἀδιάσπαστον ἕνωσιν κατά τήν φυσικήν ἰδιότητα πιστευθῇ, πάσης ἐκτός μένον τροπῆς καί συγχύσεως.

4.57 (νζ΄) Οὐ λέγομεν ἐπί Χριστοῦ διαφοράν ὑποστάσεων, ὅτι Τριάς μεμένηκεν ἡ Τριάς, καί σαρκωθέντος τοῦ Λόγου, προσθήκης προσώπου οὐ προσγενομένης τῇ ἁγίᾳ Τριάδι διά τήν σάρκωσιν· λέγομεν δέ φύσεων διαφοράν, ἵνα μή τῷ Λόγῳ κατά τήν φύσιν ὁμοούσιον τήν σάρκα πρεσβεύωμεν.