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self-sufficient, the hunger was prevented; but when the self-sufficient was not opposed to the need, the hunger came about for the destruction of the devil. If the mixture of bodies was not changed, how much more that of the divinity? 185 And in another passage he says these things. If the blending with iron, showing the iron to be fire so that it even performs the works of fire, did not change its nature, neither is the union of God with the body a change of the body, although the body provides the divine energies to those able to touch it. To these things he immediately adds. If a man has both a soul and a body, and these remain in unity, much more does Christ, having divinity with a body, have both remaining and not confused. And after a little, again. For the human participates in the divine energy as far as it is able; but it is different, as the least from the greatest. And man is a servant of God, but God is not a servant of man nor of himself. And the one is a creation of God, but the other is a creation neither of man nor of himself. And after a little. If one takes in reference to Christ according to his divinity the phrase, "What he sees the Father doing, he also does," and not according to the flesh, according to which the incarnate one is distinct from the unincarnate Father, he divides two divine energies; but it is not divided, therefore it is not said with reference to the divinity. Then again he has set down these things also. Just as man is not irrational when the rational is added to the irrational, so neither is the Savior a creature when the created body is added to the uncreated God. To these things he adds these things also. The invisible, being joined to a visible body and seen through this, remains also invisible; and it remains also uncompounded, inasmuch as it is not confined to the body. And the body, remaining in its own measure, receives the union with God in being made alive, nor does that which is made alive make alive. And after a little, again he has spoken thus. If not even the mixture of a soul with a body, although it is from the beginning by connaturality, makes it visible because of the body, nor changes it into the other 186 properties of the body, so as to be cut and diminished, how much more does God, who is not by nature connatural with a body, unite unchangeably with a body? And if the body of a man remains in its own nature, and that, though ensouled, neither in Christ's case did the mixture change the body so that it was not a body. And after very many things, again he has set down these things. He who confesses soul and body as being presented as one by scripture fights with himself by asserting that such a union of the Word with a body is a change, since this is not even observed in the case of a soul. Hear him again crying out expressly. If those who do not say that the flesh of the Lord remains are impious, much more are those who do not confess that he was incarnate in the first place; And in the little treatise concerning the incarnation, again he has written these things. Therefore, "Sit at my right hand," he says as to a man; for it was not said to the one always seated on a throne of glory, insofar as he is God the Word, after the ascent from the earth, but to the one now exalted to heavenly glory, insofar as he is man, as the apostles say: "For David did not ascend into the heavens; but he himself says, The Lord said to my Lord, Sit at my right hand." The command is human, giving a beginning to the session, but the dignity is divine, to be seated with God, whom the thousand thousands minister to, and before whom the ten thousand ten thousands stand. And after a little. For he does not subject the enemies as to God, but as to a man, so that the same one is seen to be both God and man. And that it is said as to a man, "Until I make your enemies a footstool for your feet," Paul teaches, calling the achievement his own, that is, according to the divine: "According to the working," he says, "by which he is able even to subject all things to himself." See inseparably in the one person divinity and humanity. And after a short while. 187 "You, Father, glorify me in your own presence with the glory that I had with you before the world was." For the glorifying as man

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ἀπροσδεές, ἡ πεῖνα ἐκωλύετο· οὐκ ἀντιθείσης δὲ τῇ ἐνδείᾳ τὸ ἀπροσδεές, ἡ πεῖνα ἐγένετο πρὸς τὴν τοῦ διαβόλου κατά λυσιν. Εἰ δὲ τῶν σωμάτων ἡ μίξις οὐκ ἠλλάγη πόσῳ μᾶλλον ἡ τῆς θεότητος; 185 Καὶ ἐν ἑτέρῳ δὲ χωρίῳ ταῦτά φησιν. Εἰ ἡ πρὸς σίδηρον ἀνάκρασις, πῦρ ἀποδεικνῦσα τὸν σίδηρον ὡς καὶ τὰ πυρὸς ἐργάζεσθαι, οὐ μετέβαλε τὴν φύσιν αὐτοῦ, οὐδὲ ἡ τοῦ θεοῦ πρὸς τὸ σῶμα ἕνωσις μεταβολὴ σώματός ἐστιν, καίτοι τοῦ σώματος τὰς θείας ἐνεργείας παρεχομένου τοῖς ἐφάψασθαι δυναμένοις. Τούτοις εὐθὺς ἐπισυνάπτει. Εἰ ἄνθρωπος καὶ ψυχὴν ἔχει καὶ σῶμα, καὶ μένει ταῦτα ἐν ἑνότητι ὄντα, πολλῷ μᾶλλον ὁ Χριστὸς θεότητα ἔχων μετὰ σώματος ἔχει ἑκάτερα διαμένοντα καὶ μὴ συγχεόμενα. Καὶ μετ' ὀλίγα πάλιν. Μετέχει μὲν γὰρ ἡ ἀνθρωπίνη τῆς θείας ἐνεργείας καθ' ὅσον ἐφικνεῖ ται· ἑτέρα δέ ἐστιν ὡς ἐλαχίστη μεγίστης. Καὶ δοῦλος μὲν ἄνθρωπος τοῦ θεοῦ, ὁ δὲ θεὸς οὐ δοῦλος τοῦ ἀνθρώπου οὐδὲ ἑαυτοῦ. Καὶ ὁ μὲν ποίημα τοῦ θεοῦ, ὁ δὲ οὔτε τοῦ ἀνθρώπου ποίημα οὔτε ἑαυτοῦ. Καὶ μετ' ὀλίγα. Εἰ κατὰ θεότητα ἐπὶ Χριστοῦ λαμβάνει τις τό, "Ἃ βλέπει τὸν πατέρα ποιοῦντα καὶ αὐτὸς ποιεῖ," καὶ μὴ κατὰ σάρκα, καθ' ἣν ἰδιάζει ὁ σαρκωθεὶς παρὰ τὸν μὴ σαρκωθέντα πατέρα, διαιρεῖ δύο θείας ἐνεργείας· οὐ διαιρεῖται δέ, οὐκ ἄρα εἰς θεότητα λέγεται. Εἶτ' αὖθις καὶ ταῦτα τέθεικεν. Ὥσπερ ὁ ἄνθρωπος οὐκ ἄλογος προσκειμένου τοῦ λογικοῦ τῷ ἀλόγῳ, οὕτως οὐδὲ ὁ σωτὴρ κτίσμα προσκειμένου τῷ ἀκτίστῳ θεῷ τοῦ κτιστοῦ σώματος. Τούτοις καὶ ταῦτα ἐπισυνάπτει Τὸ ἀόρατον καὶ συντεθὲν πρὸς σῶμα ὁρατὸν καὶ διὰ τούτου θεωρηθὲν μένει καὶ ἀόρατον· μένει δὲ καὶ ἀσύνθετον, καθὸ οὐ συμπεριορίζεται τῷ σώματι. Καὶ τὸ σῶμα μένον ἐπὶ τοῦ ἰδίου μέτρου προσλαμβάνει τὴν πρὸς θεὸν ἕνωσιν κατὰ τὸ ζωοποιεῖσθαι, οὔτε τὸ ζωοποιούμενον ζωοποιεῖ. Καὶ μετ' ὀλίγα πάλιν οὕτως εἴρηκεν. Εἰ μηδὲ ἡ ψυχῆς πρὸς σῶμα κρᾶσις, καίτοι ἐξ ἀρχῆς κατὰ συμφυΐαν οὖσα, ὁρατὴν αὐτὴν διὰ τὸ σῶμα ποιεῖ, μηδὲ εἰς τὰ ἄλλα τοῦ σώματος 186 ἰδιώματα μεταβάλλει, ὥστε καὶ τέμνεσθαι καὶ ἐλαττοῦσθαι, πόσῳ μᾶλλον ὁ μὴ φύσει σώματι συμφυὴς θεὸς ἀμεταβλήτως ἑνοῦται πρὸς σῶμα; Καὶ εἰ τὸ σῶμα τοῦ ἀνθρώπου ἐπὶ τῆς ἰδίας φύσεως μένει, καὶ τοῦτό γε ἐψυχωμένον, οὐδὲ ἐπὶ τοῦ Χριστοῦ τὸ σῶμα ἡ σύγκρασις μήτε μετέβαλεν ὡς μὴ εἶναι σῶμα. Καὶ μετὰ πλεῖστα πάλιν ταῦτα τέθεικεν. Ὁ ψυχὴν καὶ σῶμα ὁμολογῶν ὡς ἓν ὑπὸ τῆς γραφῆς παρίστασθαι ἑαυτῷ μάχεται τὴν τοιαύτην ἕνωσιν τοῦ λόγου πρὸς σῶμα μεταβολὴν εἶναι φάσκων, ταύτην οὐδὲ ἐπὶ ψυχῆς θεωρουμένην. Ἄκουσον αὐτοῦ πάλιν διαρρήδην βοῶντος. Εἰ οἱ μὴ λέγοντες παραμένειν τὴν σάρκα τοῦ κυρίου δυσσεβοῦσι, πολλῷ μᾶλλον οἱ μηδὲ τὴν ἀρχὴν σεσαρκῶσθαι ὁμολογοῦντες· Καὶ ἐν τῷ περὶ σαρκώσεως λογιδίῳ πάλιν ταῦτα γέγραφε. Τὸ μὲν οὖν, "Κάθου ἐκ δεξιῶν μου," ὡς πρὸς ἄνθρωπον λέγει· οὐ γὰρ τῷ ἀεὶ καθημένῳ ἐπὶ θρόνου δόξης καθὸ θεὸς λόγος εἴρηται μετὰ τὴν ἄνοδον τὴν ἐκ γῆς· ἀλλὰ τῷ νῦν εἰς τὴν ἐπουράνιον ὑψωθέντι δόξαν καθὸ ἄνθρωπος, ὡς οἱ ἀπόστολοι λέγουσιν· "Οὐ γὰρ ∆αβὶδ ἀνέβη εἰς τοὺς οὐρανούς· λέγει δὲ αὐτός, Εἶπεν ὁ κύριος τῷ κυρίῳ μου, Κάθου ἐκ δεξιῶν μου." Ἀνθρώπινον μὲν τὸ πρόσταγμα, ἀρχὴν τῇ καθέδρᾳ διδόν, θεῖον δὲ τὸ ἀξίωμα τὸ συγκαθῆσθαι θεῷ, ᾧ λει τουργοῦσιν αἱ χίλιαι χιλιάδες, καὶ παρεστήκασιν αἱ μύριαι μυριάδες. Καὶ μετ' ὀλίγα. Οὐ γὰρ ὡς θεῷ ὑποτάσσει τοὺς ἐχθρούς, ἀλλ' ὡς ἀνθρώπῳ, ὥστε τὸν αὐτὸν εἶναι καὶ θεὸν ὁρώμενον καὶ ἄνθρωπον. Ὅτι δὲ ὡς ἀνθρώπῳ λέγεται τό, "Ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου," διδάσκει Παῦλος ἴδιον αὐτοῦ τὸ κατόρθωμα λέγων κατὰ τὸ θεϊκὸν δηλαδή· "Κατὰ τὴν ἐνέργειαν, φησί, τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι ἑαυτῷ τὰ πάντα." Ὅρα ἀχωρίστως ἐν τῷ ἑνὶ προσώπῳ θεότητα καὶ ἀνθρωπότητα. Καὶ μετὰ βραχέα. 187 "∆όξασόν με σύ, πάτερ, παρὰ σεαυτῷ τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί." Τὸ μὲν γὰρ δόξαζον ὡς ἄνθρωπος