58

If, therefore, as the argument proceeding with truth has shown, it has been established as entirely impious to legislate that "the one" applies to Christ in terms of nature, just as, conversely, "the two" applies in terms of hypostasis; for the one is characteristic of the stench of Apollinaris, who both anoints together and confuses the natures into one nature, and makes the economy entirely unknowable; positing that no nature properly exists after 0524 the union. For each of these flees from being what it is, changing and passing over into one another. But the other is of the Judaic madness of Nestorius, who divides the one hypostasis into two hypostases, and denies the whole economy, refusing to say that God the Word was essentially united to the flesh according to hypostasis; we will use the argument rightly and fittingly, turning the twisted expressions towards the straight; and "the two" according to the principle of natural otherness, or rather, difference; but "the one" according to the principle of hypostasis; so that both the difference of the natures of which Christ consists may be maintained in Christ after the union; and the identity and uniqueness of the hypostasis of the incarnate God the Word may likewise be preserved unmultiplied. For the reciprocal demonstration and confession of the realities works the annihilation of the subjects, according to the heretics; since truth does not at all permit the proper appellations of the realities to be exchanged for (15B_248> one another. For this reason we confess Christ as two natures, as I said, according to the principle of the difference of the natures of which He consists and which are preserved in Him after the union; as being the same one, God and man, after the union.

THAT HE WHO SAYS CHRIST IS GOD AND MAN AFTER THE UNION...

That he who says Christ is God and man after the union, necessarily confesses along with the names the natures after the union, having chosen to believe rightly.

For if Christ is God and man after the union, according to the common

confession, it is clear that He possesses the realities along with the names, verifying them after the union. For the realities are preconceived before their proper names; and a name could never exist without the reality, which through itself gives a place to the name and receives a signification in return. But if Christ does not possess at the union the realities of which the names are, He will be shown, according to them, to have mere appellations, existing with nothing, and destitute of realities; and Christ will be, according to them, God and man in name only, and not in reality; than which what could be more godless? But if, refusing to be so mad, they should say that the appellations in Christ are not destitute of realities after the union; just as they do not refuse to speak of the two appellations of Christ after the union, so let them also speak of the two natures of Christ, of which and in which He consists after the union, of which there are also appellations; if indeed they faithfully confess in truth that the things united are preserved in reality according to nature after the union.

CONCERNING THE EXPRESSION 'IN TWO'; AND CONCERNING THE ONE NATURE OF THE WORD

INCARNATE ... Concerning the expression 'In two'; and concerning the one nature of the Word incarnate

a pious confession according to the Fathers; and a denial of the one composite nature. (15B_250> And again, being the same one indivisibly in two natures

we believe, as in divinity and humanity. For just as when we say Christ is of two natures, we understand Him as being of divinity and humanity, as a whole from parts; so

58

Εἰ τοίνυν, καθώς ἔδειξεν σύν ἀληθείᾳ τρέχων ὁ λόγος, ἀσεβές πάντη καθέστηκεν ἐπί Χριστοῦ τῷ κατά φύσιν λόγῳ θεσπίζειν κεῖσθαι τό ἕν, ὥσπερ καί τό ἔμπαλιν τῷ καθ᾿ ὑπόστασιν λόγῳ τά δύο· τό μέν γάρ τῆς Ἀπολιναρίου δυσωδίας ἐστίν ἴδιον, συναλείφοντός τε καί συγχέοντος εἰς μίαν φύσιν τάς φύσεις, καί ἀδιάγνωστον πάντη ποιοῦντος τήν οἰκονομίαν· μηδεμίαν κυρίως εἶναι τιθεμένου φύσιν μετά 0524 ἕνωσιν. Φεύγει γάρ εἶναι ὅπερ ἐστί, τούτων ἑκάτερον εἰς ἄλληλα μεταχωροῦντα καί μεταπίπτοντα. Τό δέ τῆς Ἰουδαϊκῆς Νεστορίου φρενοβλαβείας, τήν μίαν ὑπόστασιν εἰς ὑποστάσεις δύο μερίζοντος, καί τήν ὅλην οἰκονομίαν ἀρνουμένου, τό σαρκί καθ᾿ ὑπόστασιν οὐσιωδῶς τόν Θεόν Λόγον ἑνωθῆναι λέγειν παραιτουμένου· ἡμεῖς ὀρθῶς τε καί προσφυῶς χρησώμεθα τῷ λόγῳ, πρός τό εὐθές μεβάλλοντες τῶν διεστραμμένων τάς φωνάς· καί τό μέν δύο, κατά τόν τῆς φυσικῆς ἑτερότητος ἤγουν διαφορᾶς λόγον· τό δέ ἕν, κατά τόν τῆς ὑποστάσεως λόγον· ἵνα καί τό διάφορον τῶν ἐξ ὧν ὀ Χριστός ἐστι φύσεων, ἐν Χριστῷ μετά τήν ἕνωσιν διατηρῆται· καί τό ταυτόν καί μοναδικόν τῆς ὑποστάσεως τοῦ σαρκωθέντος Θεοῦ Λόγου ὡσαύτως ἀπλήθυντον διασώζηται. Ἡ γάρ ἀντάλληλος τῶν πραγμάτων δεῖξίς τε καί ὁμολογία, τῶν ὑποκειμένων κατά τούς αἱρετικούς ἀφανισμόν ἀπεργάζεται· οὐκ ἀνεχομένης τῆς ἀληθείας τάς κυρίας παντάπασι τῶν πραγμάτων συγχωρεῖν εἰς (15Β_248> ἀλλήλας ἀμείβεσθαι προσηγορίας. ∆ιά τοῦτο δύο φύσεις ὁμολογοῦμεν τόν Χριστόν, ὡς ἔφην, κατά τόν τῆς διαφορᾶς λόγον τῶν ἐξ ὧν ἐστι φύσεων καί μετά τήν ἕνωσιν ἐν αὐτῷ σωζομένων· ὡς Θεόν τόν αὐτόν ὄντα καί ἄνθρωπον μετά τήν ἕνωσιν.

ΟΤΙ Ο ΛΕΓΩΝ ΘΕΟΝ ΚΑΙ ΑΝΘΡΩΠΟΝ ΤΟΝ ΧΡΙΣΤΟΝ ΜΕΤΑ ΤΗΝ ΕΝΩΣΙΝ...

Ὅτι ὁ λέγων Θεόν καί ἄνθρωπον τόν Χριστόν μετά τήν ἕνωσιν, συνομολογεῖ τοῖς ὀνόμασι τάς φύσεις ἐξ ἀνάγκης μετά τήν ἕνωσιν, ὀρθῶς πιστεύειν προῃρημένος.

Εἰ γάρ Θεός καί ἄνθρωπός ἐστιν ὁ Χριστός μετά τήν ἕνωσιν, κατά τήν κοινήν

ὁμολογίαν, δηλονότι τά πράγματα τοῖς ὀνόμασιν ἔχων, ἐπαληθεύει μετά τήν ἕνωσιν. Τά γάρ πράγματα προεπινοοῦνται τῶν οἰκείων ὀνομάτων· καί οὐδ᾿ ἄν εἶναι δυνηθείη πώποτε χωρίς τοῦ πράγματος ὄνομα, τοῦ παρέχοντος δι᾿ ἑαυτοῦ τῷ ὀνόματι θέσιν, καί ἀντιλαμβάνοντος δήλωσιν. Εἰ δέ τά πράγματα, ὧν εἰσι τά ὀνόματα, οὐκ ἔχει κατά τήν ἕνωσιν ὁ Χριστός, ψιλάς κατ᾿ αὐτούς, ὡς μετά μηδενός κειμένας ἔχων δειχθήσεται τάς προσηγορίας, καί πραγμάτων ἐρήμους· καί ἔσται Θεός καί ἄνθρωπος μόνον ὀνόματι κατ᾿ αὐτούς ὁ Χριστός, καί οὐ πράγματι· οὗ τί γένοιτ᾿ ἄν ἀθεώτερον; Εἰ δέ τοσοῦτον μανῆναι παραιτούμενοι, φαῖεν μή ἐρήμους εἶναι πραγμάτων ἐπί Χριστοῦ τάς προσηγορίας μετά τήν ἕνωσιν· ὥσπερ οὐ παραιτοῦνται λέγειν τάς δύο τοῦ Χριστοῦ μετά τήν ἕνωσιν προσηγορίας, οὕτω καί τάς δύο φύσεις τοῦ Χριστοῦ, ἐξ ὧν καί ἐν αἷς συνέστηκε λεγέτωσαν μετά τήν ἕνωσιν, ὧν καί προσηγορίαι· εἴπερ κατ᾿ ἀλήθειαν πιστῶς ὁμολογοῦσι σώζεσθαι πραγματιωδῶς κατά φύσιν τά ἑνωθέντα μετά τήν ἕνωσιν.

ΠΕΡΙ ΤΗΣ ΕΝ ∆ΥΟ ΦΩΝΗΣ· ΚΑΙ ΠΕΡΙ ΤΗΣ ΜΙΑΣ ΤΟΥ ΛΟΓΟΥ ΦΥΣΕΩΣ

ΣΕΣΑΡΚΩΜΕΝΗΣ ... Περί τῆς Ἐν δύο φωνῆς· καί περί τῆς μιᾶς τοῦ Λόγου φύσεως σεσαρκωμένης

εὐσεβής ὁμολογία κατά τούς Πατέρας· καί ἄρνησις τῆς μιᾶς συνθέτου φύσεως. (15Β_250> Καί πάλιν ἐν δύο φύσεσιν ἀδιαιρέτως τόν αὐτόν ὄντα

πιστεύομεν, ὡς ἐν θεότητι καί ἀνθρωπότητι. Ὥσπερ γάρ ἐκ δύο φύσεων λέγοντες τόν Χριστόν, ἐκ θεότητος καί ἀνθρωπότητος ὄντα νοοῦμεν, ὡς ἐκ μερῶν ὅλον· οὕτω