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manner, we see that two natures came together with each other in an inseparable union, without confusion and without division. For the flesh is flesh and not divinity, even if it became the flesh of God. Likewise also the Word is God and not flesh, even if He made the flesh His own according to the economy. From the same, from the interpretation of the Epistle to the Hebrews. For even if the natures that have run together into unity—I mean of flesh and of God—are conceived as different and unequal to each other, yet the one Son from both is one alone. 183 From the same, from the same interpretation. And if the only-begotten Word of God should be said to have been united to flesh according to hypostasis, we do not say that some confusion of the natures into each other has occurred, but rather that each remains that which it is. From the same, from the Scholia. He was named man, although by nature being God, the Word of the Father from the virgin, as having partaken of blood and flesh similarly to us. For thus He appeared to those on earth, not abandoning what He was, but in the assumption of our humanity, which is complete according to its own principle. From the same, from the discourse on the Incarnation. Therefore, He is one and the same true God even before the incarnation, and remaining in humanity what He was and is and will be. Therefore, the one Lord Jesus Christ is not to be divided into a man specifically and a God specifically; but we say that Jesus Christ is one and the same, knowing the difference of the natures and preserving them unconfused with each other. From the same, after other things. For understand in every way that which dwells as one thing in another, that is, the divine nature in humanity, and it did not suffer any mixture or confusion or change into what it was not. For that which is said to dwell in another did not itself become that in which it dwells, but is rather conceived as one thing in another. And indeed, in the nature of the Word and of the humanity it signifies to us only a difference. For Christ is conceived as one from both. Therefore, having preserved the unconfused state very well, he says that the Word dwelt among us. For he knows one only-begotten Son, who became flesh and was incarnate. {ΟΡΘ.} You have heard, my good man, the great luminaries of the world, and you have seen the rays of their teaching; and you have learned precisely how not only after the birth, but also after the saving 184 passion and the resurrection and the ascension they showed the union of the divinity and the humanity to be without confusion. {ΕΡΑΝ.} I did not think they divided the natures after the union, but I have found a great immoderation of division. {ΟΡΘ.} It is mad and rash to move the tongue against those noble men and champions of the faith. But so that you may know that Apollinarius also says the union came to be without confusion, I will bring you his statements as well. Hear him then saying. Of Apollinarius. From the book chapter by chapter. Therefore the things of God and of the body are united. Creator, to be worshiped, being eternal wisdom and power; these things are from the divinity. Son of Mary, born in the last time, worshiping God, advancing in wisdom, growing strong in power; these things are from the body. The passion for sin and the curse passed away, and changed into impassibility and blessing; but the flesh did not pass away, nor will it pass away, nor will it be changed into something incorporeal. And again after a little. Men are consubstantial with irrational animals according to the irrational body, but of a different substance insofar as they are rational. So also God, being consubstantial with men according to the flesh, is of a different substance insofar as He is Word and God. And elsewhere he says thus. The qualities of things that are mixed are blended and are not destroyed, so that in a certain way they are also distinct from the things blended, just as wine from water. Nor is it a mixture with a body, nor such as of bodies with bodies, but having also the unmixed, so that as needed on each occasion the activity of the divinity either acts by itself or is intermingled, as happened in the fast of the Lord. The divinity being intermingled according to the

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τρόπον, ὁρῶμεν ὅτι δύο φύσεις συνῆλθον ἀλλήλαις καθ' ἕνωσιν ἀδιάσπαστον ἀσυγχύ τως καὶ ἀδιαιρέτως. Ἡ γὰρ σὰρξ σάρξ ἐστι καὶ οὐ θεότης, εἰ καὶ γέγονε θεοῦ σάρξ. Ὁμοίως δὲ καὶ ὁ λόγος θεός ἐστι καὶ οὐ σάρξ, εἰ καὶ ἰδίαν ἐποιήσατο τὴν σάρκα οἰκονομικῶς. Τοῦ αὐτοῦ ἐκ τῆς ἑρμηνείας τῆς πρὸς Ἑβραίους ἐπιστολῆς. Εἰ γὰρ καὶ νοοῖντο διάφοροι καὶ ἀλλήλαις ἄνισοι τῶν εἰς ἑνότητα συνδεδραμηκότων αἱ φύσεις, σαρκὸς δὲ λέγω καὶ θεοῦ, ἀλλ' οὖν εἷς γε μόνος ὁ ἐξ ἀμφοῖν υἱός. 183 Τοῦ αὐτοῦ ἐκ τῆς αὐτῆς ἑρμηνείας. Κἂν εἰ λέγοιτο τυχὸν ἡνῶσθαι σαρκὶ καθ' ὑπόστασιν ὁ μονογενὴς τοῦ θεοῦ λόγος, οὐκ ἀνάχυσίν τινα τὴν εἰς ἀλλήλας τῶν φύσεων πεπράχθαι φαμέν, οὔσης δὲ μᾶλλον ἑκατέρας τοῦθ' ὅπερ ἐστίν. Τοῦ αὐτοῦ ἐκ τοῦ ἀπὸ τῶν Σχολίων. Ἄνθρωπος ὠνόμασται, καίτοι κατὰ φύσιν ὑπάρχων θεός, ὁ ἐκ παρθέ νου πατρὸς λόγος, ὡς μετεσχηκὼς αἵματος καὶ σαρκὸς παραπλησίως ἡμῖν. Ὤφθη γὰρ οὕτω τοῖς ἐπὶ γῆς, καὶ οὐ μεθεὶς ὅπερ ἦν, ἀλλ' ἐν προσλήψει γεγονὼς τῆς καθ' ἡμᾶς ἀνθρωπότητος τελείως ἐχούσης κατὰ τὸν ἴδιον λόγον. Τοῦ αὐτοῦ ἐκ τοῦ περὶ τῆς ἐνανθρωπήσεως λόγου. Εἷς οὖν ἄρα ἐστὶ καὶ πρὸ τῆς ἐνανθρωπήσεως θεὸς ἀληθής, καὶ ἐν ἀνθρωπότητι μεμενηκὼς ὅπερ ἦν καὶ ἔστι καὶ ἔσται. Οὐ διαιρετέον οὖν ἄρα τὸν ἕνα κύριον Ἰησοῦν Χριστὸν εἰς ἄνθρωπον ἰδικῶς καὶ εἰς θεὸν ἰδικῶς· ἀλλ' ἕνα καὶ τὸν αὐτὸν Χριστὸν Ἰησοῦν εἶναί φαμεν, τὴν τῶν φύσεων εἰδότες διαφορὰν καὶ ἀσυγχύτους ἀλλήλαις διατηροῦντες αὐτάς. Τοῦ αὐτοῦ μετὰ τὰ ἄλλα. Νόει γὰρ πάντως ὡς ἕτερον ἐν ἑτέρῳ τὸ κατοικοῦν, τουτέστιν, ἡ θεία φύσις ἐν ἀνθρωπότητι, καὶ οὐ παθοῦσα φυρμὸν ἢ ἀνάχυσίν τινα καὶ μετάστασιν ἦν εἰς ὅπερ οὐκ ἦν. Τὸ γὰρ οἰκεῖν ἑτέρῳ λεγόμενον οὐκ αὐτὸ γέγονεν ὅπερ ἐστὶν ἐν ᾧ κατοικεῖ, νοεῖται δὲ μᾶλλον ἕτερον ἐν ἑτέρῳ. Ἐν δέ γε τῇ φύσει τοῦ λόγου καὶ τῆς ἀνθρωπότητος μόνην ἡμῖν σημαίνει διαφοράν. Εἷς γὰρ ἐξ ἀμφοῖν νοεῖται Χριστός. Οὐκοῦν τὸ ἀσύγχυτον εὖ μάλα τετηρηκώς φησιν ἐν ἡμῖν ἐσκηνωκέναι τὸν λόγον. Ἕνα γὰρ υἱὸν οἶδε μονογενῆ τὸν σάρκα γενόμενον καὶ ἐνανθρωπή σαντα. {ΟΡΘ.} Ἀκήκοας, ὦ ἀγαθέ, τῶν μεγάλων τῆς οἰκουμένης φωστή ρων, καὶ τὰς τῆς διδασκαλίας ἀκτῖνας ἑώρακας· καὶ μεμάθηκας ἀκριβῶς ὡς οὐ μόνον μετὰ τὸν τόκον, ἀλλὰ καὶ μετὰ τὸ σωτήριον 184 πάθος καὶ τὴν ἀνάστασιν καὶ τὴν ἀνάληψιν τὴν ἕνωσιν τῆς θεότητος καὶ τῆς ἀνθρωπότητος ἀσύγχυτον ἔδειξαν. {ΕΡΑΝ.} Οὐκ ᾤμην αὐτοὺς διαιρεῖν τὰς φύσεις μετὰ τὴν ἕνωσιν, πολλὴν δὲ εὗρον διαιρέσεως ἀμετρίαν. {ΟΡΘ.} Μανικόν ἐστι καὶ θρασὺ κατὰ τῶν γενναίων ἐκείνων καὶ τῆς πίστεως ἀριστέων τὴν γλῶτταν κινεῖν. Ἵνα δὲ γνῷς ὡς καὶ Ἀπολινάριος ἀσύγχυτον λέγει γεγενῆσθαι τὴν ἕνωσιν, προσοίσω σοι καὶ τὰς τούτου φωνάς. Ἄκουσον τοίνυν αὐτοῦ λέγοντος. Ἀπολιναρίου. Ἐκ τοῦ κατὰ κεφάλαιον βιβλίου. Ἑνοῦται ἄρα τὰ θεοῦ καὶ σώματος. ∆ημιουργὸς προσκυνητός, σοφία καὶ δύναμις ὑπάρχων αἰώνιος· ἀπὸ θεότητος ταῦτα. Υἱὸς Μαρίας ἐπ' ἐσχάτου χρόνου τεχθείς, προσκυνῶν θεόν, σοφίᾳ προκόπτων, δυνάμει κραταιούμενος· ταῦτα ἀπὸ σώματος. Τὸ μὲν ὑπὲρ ἁμαρτίας πάθος καὶ ἡ κατάρα παρῆλθεν, καὶ μετέπεσεν εἰς ἀπάθειαν καὶ εὐλογίαν· ἡ δὲ σὰρξ οὐ παρῆλθεν, οὐδὲ παρελεύσεται, οὐδὲ εἰς ἀσώματον μεταβληθή σεται. Καὶ αὖθις μετὰ βραχέα. Οἱ ἄνθρωποι τοῖς ἀλόγοις ζῴοις ὁμοούσιοι κατὰ τὸ σῶμα τὸ ἄλογον, ἑτεροούσιοι δὲ καθὸ λογικοί. Οὕτω καὶ ὁ θεὸς ἀνθρώποις ὁμοούσιος ὢν κατὰ τὴν σάρκα, ἑτεροούσιός ἐστι καθὸ λόγος καὶ θεός. Καὶ ἑτέρωθι δὲ οὕτω φησί. Τῶν συγκιρναμένων αἱ ποιότητες κεράννυνται καὶ οὐκ ἀπόλλυνται, ὥστε τρόπον τινὰ καὶ διίστανται ἀπὸ τῶν συγκερασθέντων, καθάπερ οἶνος ἀπὸ ὕδατος. Οὐδὲ πρὸς σῶμα σύγκρασις, οὐδὲ οἵα σωμάτων πρὸς σώματα, ἀλλ' ἔχουσα καὶ τὸ ἀμιγές, ὥστε καὶ πρὸς τὸ δέον ἑκάστοτε τὴν τῆς θεότητος ἐνέργειαν ἢ ἰδιάζειν ἢ ἐπιμίγνυσθαι, καθὰ γέγονεν ἐπὶ τῆς νηστείας τοῦ κυρίου. Ἐπιμιγνυμένης μὲν τῆς θεότη τος κατὰ τὸ