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the second Adam, the Lord, from heaven," he does not say the body is from heaven, but showing that He is not a mere man. For behold, he called Him both Adam and Lord, signifying the two together. For Adam is interpreted as earth-born; and it is clear that the earth-born is the nature of man which was formed from dust; but Lord is indicative of the divine essence. Again the Apostle says: "God sent forth His only-begotten Son, born of a woman." He did not say through a woman, but "of a woman." Therefore, the divine apostle signified that He Himself is the only-begotten Son of God and God, who from the Virgin became man, and He Himself is the one born of the Virgin, the Son of God and God, born bodily, inasmuch as He became man, not dwelling in a pre-formed man as in a prophet, but Himself substantially and truly becoming man, that is, having constituted in His hypostasis flesh animated with a rational and intellectual soul, Himself becoming its hypostasis; for this is what "born of a woman" signifies. For how could the Word of God Himself have been under the law, if He had not become a man consubstantial with us? Whence we rightly and truly name the holy Mary Theotokos; for this name comprises the whole mystery of the economy. For if she who gave birth is Theotokos, He who was born of her is certainly God, and certainly also man. For how could God, who has His being before the ages, be born of a woman, unless He became man? For the son of man is evidently a man. But if He Himself who was born of a woman is God, He is evidently one and the same who was begotten of God the Father according to the divine and beginningless essence, and in the last times was born of the Virgin according to the created and temporal essence, that is, the human. And this signifies one hypostasis and two natures and two births of our Lord Jesus Christ. But we do not call the holy Virgin Christotokos, because for the abolition of the term Theotokos the defiled and abominable and Judaizing Nestorius, the vessel of dishonor, and to the dishonor of the only one truly honored above all creation, the Theotokos, though he himself bursts asunder with his father Satan, invented it as an insult; for Christ can also be said of David the king and Aaron the high priest (for these are the anointed things, both kingdom and priesthood) and every God-bearing man, but not God by nature, just as the God-driven Nestorius presumed to call Him born of the Virgin God-bearing. But may it not be for us to say or to think of Him as God-bearing, but as God incarnate. For the Word Himself became flesh, conceived indeed of the Virgin, but coming forth as God with that which was assumed, it having already been deified by Him at the same time as its coming into being, so that the three things occurred together: the assumption, the existence, and its deification by the Word. And thus the holy Virgin is to be understood and called Theotokos, not only because of the nature of the Word, but also because of the deification of the human nature, whose conception and existence were simultaneously miraculously wrought, the conception being of the Word, and the existence of the flesh in the Word Himself, the Mother of God herself supernaturally providing for the Creator to be formed and for God and Maker of all to be made man, deifying that which was assumed, the union preserving the united things such as they were also united; I speak not only of the divine, but also of the human of Christ, which is above us and according to us. For He did not first become according to us and later become above us, but from His first existence He was both, because from the very beginning of the conception He had His existence in the Word Himself; therefore it is human according to its own nature, but of God and divine supernaturally. Moreover, He also had the properties of the ensouled flesh; for the Word accepted them for the sake of the economy, they occurring truly and naturally in the order of natural motion. 57 Concerning the properties of the two natures And confessing the same to be perfect God, we also say the same is perfect man, having all that the Father has, except unbegottenness, and having all that the first Adam had, apart from sin alone, which things

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δεύτερος Ἀδάμ, ὁκύριος, ἐξ οὐρανοῦ», οὐ τὸ σῶμά φησιν ἐξ οὐρανοῦ, ἀλλὰ δηλῶν ὡς οὐ ψιλὸς ἄνθρωπός ἐστιν. Ἰδοὺ γὰρ καὶ Ἀδὰμ αὐτὸν ὠνόμασε καὶ κύριον τὸ συναμφότερον σημαίνων. Ἀδὰμ μὲν γὰρ ἑρμηνεύεται γηγενής· γηγενὴς δὲ δῆλον, ὡς ἔστιν ἡ ἀνθρώπου φύσις ἡ ἐκ χοὸς πλασθεῖσα· κύριος δὲ τῆς θείας οὐσίας ἐστὶ παραστατικόν. Πάλιν δέ φησιν ὁ ἀπόστολος· «Ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ τὸν μονογενῆ γεννώμενον ἐκ γυναικός». Οὐκ εἶπε διὰ γυναικός, ἀλλ' «ἐκ γυναικός». Ἐσήμανεν οὖν ὁ θεῖος ἀπόστολος, ὡς αὐτός ἐστιν ὁ μονογενὴς υἱὸς τοῦ θεοῦ καὶ θεὸς ὁ ἐκ τῆς παρθένου γενόμενος ἄνθρωπος καὶ αὐτός ἐστιν ὁ ἐκ τῆς παρθένου γεννηθεὶς ὁ υἱὸς τοῦ θεοῦ καὶ θεός, γεννηθεὶς δὲ σωματικῶς, καθὸ γέγονεν ἄνθρωπος, οὐ προδιαπλασθέντι ἀνθρώπῳ ἐνοικήσας ὡς ἐν προφήτῃ, ἀλλ' αὐτὸς οὐσιωδῶς καὶ ἀληθῶς γενόμενος ἄνθρωπος ἤτοι ἐν τῇ ὑποστάσει αὐτοῦ ἐψυχωμένην σάρκα ψυχῇ λογικῇ τε καὶ νοερᾷ ὑποστήσας, αὐτὸς γεγονὼς αὐτῇ ὑπόστασις· τοῦτο γὰρ σημαίνει τὸ «γενόμενον ἐκ γυναικός». Πῶς γὰρ ἂν αὐτὸς ὁ τοῦ θεοῦ λόγος ὑπὸ νόμον γέγονεν, εἰ μὴ ἄνθρωπος ἡμῖν ὁμοούσιος γέγονεν; Ὅθεν δικαίως καὶ ἀληθῶς θεοτόκον τὴν ἁγίαν Μαρίαν ὀνομάζομεν· τοῦτο γὰρ τὸ ὄνομα ἅπαν τὸ μυστήριον τῆς οἰκονομίας συνίστησι. Εἰ γὰρ θεοτόκος ἡ γεννήσασα, πάντως θεὸς ὁ ἐξ αὐτῆς γεννηθείς, πάντως δὲ καὶ ἄνθρωπος. Πῶς γὰρ ἂν ἐκ γυναικὸς γεννηθείη θεὸς ὁ πρὸ αἰώνων ἔχων τὴν ὕπαρξιν, εἰ μὴ ἄνθρωπος γέγονεν; Ὁ γὰρ υἱὸς ἀνθρώπου ἄνθρωπος δηλονότι. Εἰ δὲ αὐτὸς ὁ γεννηθεὶς ἐκ γυναικὸς θεός ἐστιν, εἷς ἐστι δηλονότι ὁ ἐκ θεοῦ πατρὸς γεννηθεὶς κατὰ τὴν θείαν καὶ ἄναρχον οὐσίαν καὶ ἐπ' ἐσχάτων τῶν χρόνων ἐκ τῆς παρθένου τεχθεὶς κατὰ τὴν ἠργμένην καὶ ὑπὸ χρόνον οὐσίαν ἤτοι τὴν ἀνθρωπίνην. Τοῦτο δὲ μίαν ὑπόστασιν καὶ δύο φύσεις καὶ δύο γεννήσεις σημαίνει τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Χριστοτόκον δὲ οὔ φαμεν τὴν ἁγίαν παρθένον, διότι ἐπ' ἀναιρέσει τῆς θεοτόκος φωνῆς ὁ μιαρὸς καὶ βδελυρὸς καὶ ἰουδαιόφρων Νεστόριος, τὸ σκεῦος τῆς ἀτιμίας, καὶ ἐπὶ ἀτιμίᾳ τῆς μόνης ὄντως τετιμημένης ὑπὲρ πᾶσαν κτίσιν θεοτόκου, κἂν αὐτὸς διαρρήγνυται σὺν τῷ πατρὶ αὐτοῦ τῷ σατανᾷ, ἐξηύρατο ὡς ἐπηρεαζομένην· χριστὸς γὰρ καὶ ∆αυὶδ ὁ βασιλεὺς καὶ Ἀαρὼν ὁ ἀρχιερεύς (ταῦτα γὰρ τὰ χριόμενα, βασιλεία τε καὶ ἱερωσύνη) καὶ πᾶς θεοφόρος ἄνθρωπος Χριστὸς λέγεσθαι δύναται, ἀλλ' οὐ θεὸς φύσει, ὡς καὶ Νεστόριος ὁ θεήλατος τὸν ἐκ παρθένου τεχθέντα θεοφόρον εἰπεῖν ἐφρυάξατο. Ἡμᾶς δὲ μὴ γένοιτο θεοφόρον αὐτὸν εἰπεῖν ἢ νοῆσαι, ἀλλὰ θεὸν σεσαρκωμένον. Αὐτὸς γὰρ ὁ λόγος σὰρξ ἐγένετο, κυηθεὶς μὲν ἐκ τῆς παρθένου, προελθὼν δὲ θεὸς μετὰ τῆς προσλήψεως, ἤδη καὶ αὐτῆς ὑπ' αὐτοῦ θεωθείσης ἅμα τῇ εἰς τὸ εἶναι ταύτης παραγωγῇ, ὡς ὁμοῦ γενέσθαι τὰ τρία, τὴν πρόσληψιν, τὴν ὕπαρξιν, τὴν θέωσιν αὐτῆς ὑπὸ τοῦ λόγου, καὶ οὕτω νοεῖσθαι καὶ λέγεσθαι θεοτόκον τὴν ἁγίαν παρθένον οὐ μόνον διὰ τὴν φύσιν τοῦ λόγου, ἀλλὰ καὶ διὰ τὴν θέωσιν τοῦ ἀνθρωπίνου, ὧν ἅμα ἡ σύλληψις καὶ ἡ ὕπαρξις τεθαυματούργηται, ἡ μὲν σύλληψις τοῦ λόγου, τῆς δὲ σαρκὸς ἡ ἐν αὐτῷ τῷ λόγῳ ὕπαρξις, αὐτῆς τῆς θεομήτορος ὑπερφυῶς χορηγούσης τὸ πλασθῆναι τῷ πλάστῃ καὶ τὸ ἀνθρωπισθῆναι τῷ θεῷ καὶ ποιητῇ τοῦ παντὸς θεοῦντι τὸ πρόσλημμα, σῳζούσης τῆς ἑνώσεως τὰ ἑνωθέντα τοιαῦτα, οἷα καὶ ἥνωνται· οὐ τὸ θεῖον λέγω μόνον, ἀλλὰ καὶ τὸ ἀνθρώπινον τοῦ Χριστοῦ τὸ ὑπὲρ ἡμᾶς καὶ καθ' ἡμᾶς. Οὔτε γὰρ γενόμενος πρότερον καθ' ἡμᾶς ὕστερον γέγονεν ὑπὲρ ἡμᾶς, ἀλλ' ἢ ἐκ πρώτης ὑπάρξεως ἄμφω ὑπῆρξε διὰ τὸ ἐξ ἄκρας συλλήψεως ἐν αὐτῷ τῷ λόγῳ τὴν ὕπαρξιν ἐσχηκέναι· ἀνθρώπινον μὲν οὖν ἐστι κατὰ τὴν οἰκείαν φύσιν, θεοῦ δὲ καὶ θεῖον ὑπερφυῶς. Ἔτι δὲ καὶ τῆς ἐμψύχου σαρκὸς τὰ ἰδιώματα ἔσχε· κατεδέξατο γὰρ αὐτὰ ὁ λόγος οἰκονομίας λόγῳ, φυσικῆς κινήσεως τάξει κατὰ ἀλήθειαν φυσικῶς γινόμενα. 57 Περὶ τῶν ἰδιωμάτων τῶν δύο φύσεων Τέλειον δὲ θεὸν ὁμολογοῦντες τὸν αὐτὸν καὶ τέλειον ἄνθρωπόν φαμεν τὸν αὐτὸν πάντα ἔχειν, ὅσα ὁ πατήρ, πλὴν τῆς ἀγεννησίας, καὶ πάντα ἔχειν, ὅσα ὁ Ἀδὰμ ὁ πρῶτος, δίχα μόνης ἁμαρτίας, ἅτινά