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of substance; but a difference of persons; for we confess one substance, but three hypostases. In the case of man, there is an identity of person, but a difference of substances; for one man being, the soul is of one substance, and the flesh of another. Similarly also in the case of the Lord Christ; there is an identity of person, but a difference of substances; for there being one person, that is, hypostasis, the divinity is of one 148) substance, and the humanity of another. For just as it is impossible to confess the union of the Holy Trinity, but not to declare the difference; so it is entirely necessary in the case of the one of the Holy Trinity to proclaim both the union and the difference.

3. For just as the difference and the union in the Holy Trinity are not signified by the same words; but by saying three hypostases, the difference; and by confessing one substance, the union is confessed; so also in the case of the one of the Holy Trinity; by knowing the two natures, the difference; and by proclaiming one composite hypostasis, the union is confessed.

4. For just as we anathematize Arius, not as one proclaiming the hypostatic difference in the Holy Trinity, but as one not stating the natural union; so also we anathematize Nestorius, not as one knowing the natural difference in Christ, but as one not stating the hypostatic union.

5. Just as we anathematize Sabellius, not as one proclaiming the natural union in the Holy Trinity, but as one not stating the hypostatic difference; so we anathematize Eutyches, not as one not stating the hypostatic union in Christ, but as one not knowing the natural difference?

6. The hypostatic difference in the Holy Trinity, and the natural difference in the one of the Holy Trinity, one must not state in perception, but understand with the eyes of the mind. And how, in the case of the Holy Trinity, do you declare the three hypostases because of the hypostatic difference; but in the case of the one of the Holy Trinity, do you not declare two natures in one hypostasis, because of the natural difference?

7. Just as because of the consubstantiality of the Holy Trinity, you speak of one substance; and because of the difference of hypostasis you speak of three hypostases; so because of the difference of substance of the Word and of the flesh, speak of two substances; and because of the not having a distinct hypostasis, speak of one hypostasis.

8. Just as in the case of the Holy Trinity we do not speak of the one substance to the confusion of the three hypostases, nor of the three hypostases to the abolition of the one substance; so in the case of the one of the Holy Trinity, (149) we do not speak of the one hypostasis to the confusion of his two natures, nor of the two natures to the division of the one hypostasis.

9. He who does not state in Christ, because of the difference of natures, the hypostatic union, is a Nestorian; and he who does not state in the hypostatic union the natural difference, is a Eutychianist; but he who proclaims both the hypostatic union and the natural difference in the one of the Holy Trinity, holds the royal and blameless faith.

10. He, therefore, who states both difference and union in Christ, neither abolishes the difference, nor confounds the union. For indeed the divine Cyril anathematizes those who because of the difference abolish the hypostatic union; and the ecumenical council anathematizes those who because of the hypostatic union abolish the natural difference in the one of the Holy Trinity.

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οὐσίας· ἑτερότης δέ προσώπων· μίαν γάρ οὐσίαν ὁμολογοῦμεν· τρεῖς δέ ὑποστάσεις. Ἐπί δέ τοῦ ἀνθρώπου, ταυτότης μέν ἐστι προσώπου· ἑτερότης δέ οὐσιῶν· ἑνός γάρ ὄντος ἀνθρώπου, ἄλλης οὐσίας ἐστίν ἡ ψυχή, καί ἄλλης ἡ σάρξ. Ὁμοίως δέ καί ἐπί τοῦ ∆εσπότου Χριστοῦ· ταυτότης μέν ἐστι, προσώπου· ἑτερότης δέ, οὐσιῶν· ἑνός γάρ ὄντος προσώπου, ἤτοι ὑποστάσεως, ἑτέρας 148) οὐσίας ἐστίν ἡ θεότης, καί ἑτέρας ἡ ἀνθρωπότης. Ὥσπερ γάρ ἀδύνατον τῆς ἁγίας Τειάδος ὁμολογεῖν μέν τήν ἕνωσιν, μή ἐκφωνεῖν δέ τήν διαφοράν· οὕτως ἀνάγκη πᾶσα ἐπί τοῦ ἑνός τῆς ἁγίας Τριάδος, καί τήν ἕνωσιν καί τήν διαφοράν κηρύττειν.

γ´. Ὥσπερ γάρ οὐ διά τῶν αὐτῶν σημαίνεται λέξεων, ἤ τε διαφορά καί ἡ ἕνωσις ἐπί τῆς ἁγίας Τριάδος· ἀλλά διά τοῦ μέν λέγειν τρεῖς ὑποστάσεις, ἡ διαφορά· διά τοῦ ὁμολογεῖν δε μίαν οὐσίαν, ἡ ἕνωσις ὁμολογεῖται· οὕτω καί ἐπί τοῦ ἑνός τῆς ἁγίας Τριάδος· διά μέν τοῦ γνωρίζειν τάς δύο φύσεις, ἡ διαφορά· διά δέ τοῦ κηρύττειν μίαν ὑπόστασιν σύνθετον, ἡ ἕνωσις ὁμολογεῖται.

δ´. Ὥσπερ γάρ Ἄρειον ἀναθεματίζομεν, οὐχ ὡς κηρύττοντα ἐπί τῆς ἁγίας Τριάδος τήν καθ᾿ ὑπόστασιν διαφοράν· ἀλλ᾿ ὡς μή λέγοντα τήν φυσικήν ἕνωσιν· οὕτω καί Νεστόριον ἀναθεματίζομεν, οὐχ ὡς γνωρίζοντα τήν φυσικήν διαφοράν ἐπί τοῦ Χριστοῦ· ἀλλ᾿ ὡς μή λέγοντα τήν καθ᾿ ὑπόστασιν ἕνωσιν.

ε´. Ὥσπερ Σαβέλλιον ἀναθεματίζομεν, οὐχ ὡς κηρύττοντα ἐπί τῆς ἁγίας Τριάδος τήν φυσικήν ἕνωσιν· ἀλλ᾿ ὡς μή λέγοντα τήν καθ᾿ ὑπόστασιν διαφοράν· οὕτως Εὐτυχέα ἀναθεματίζομεν, οὐχ ὡς μή λέγοντα τήν καθ᾿ ὑπόστασιν ἕνωσιν ἐπί τοῦ Χριστοῦ· ἀλλ᾿ ὡς μή γνωρίζοντα τήν φυσικήν διαφοράν;

στ´. Τήν κάθ᾿ ὑπόστασιν διαφοράν ἐπί τῆς ἁγίας Τριάδος, καί τήν φυσικήν διαφοράν ἐπί τοῦ ἑνός τῆς ἁγίας Τριάδος, οὐκ ἐν αἰσθήσει χρή λέγειν, ἀλλά νοῆσαι τοῖς τῆς διανοίας ὄμμασιν. Καί πῶς, ἐπί μέν τῆς ἁγίας Τριάδος ἐκφωνεῖτε τάς τρεῖς ὑποστάσεις διά τήν καθ' ὑπόστασιν διαφοράν· ἐπί δέ τοῦ ἑνός τῆς ἁγίας Τριάδος, οὐκ ἐκφωνεῖτε δύο φύσεις ἐν μιᾷ ὑποστάσει, διά τήν φυσικήν διαφοράν;

ζ´. Ὥσπερ γιά τό ὁμοούσιον τῆς ἁγίας Τριάδος, μίαν οὐσίαν· καί διά τό ἑτεροϋπόστατον τρεῖς ὑποστάσεις λέγεις· οὕτω διά τό ἑτερούσιον τοῦ Λόγου καί τῆς σαρκός, δύο οὐσίας· καί διά τό μή ἰδιοϋπόστατον, μίαν ὑπόστασιν λέγε.

η´. Ὥσπερ ἐπί τῆς ἁγίας Τριάδος τήν μίαν οὐσίαν, οὐκ ἐπί συγχύσει τῶν τριῶν ὑποστάσεων λέγομεν· οὔτε τάς τρεῖς ὑποστάσεις ἐπί ἀναιρέσει τῆς μιᾶς οὐσίας· οὕτως ἐπί τοῦ ἑνός τῆς ἁγίας Τριάδος, (149) τήν μίαν ὑπόστασιν, οὐκ ἐπί συγχύσει τῆν δύο φύσεων αὐτοῦ λέγομεν· οὔτε τάς δύο φύσεις, ἐπί διαιρέσει τῆς μιᾶς ὑποστάσεως.

θ´. Ὁ μή λέγων ἐπί Χριστοῦ διά τήν τῶν φύσεων διαφοράν, τήν καθ᾿ ὑπόστασιν ἕνωσιν, Νεστοριανός ἐστι· καί ὁ μή λέγων ἐν τῇ καθ᾿ ὑπόστασιν ἑνώσει τήν φυσικήν διαφοράν, Εὐτυχιανιστής ἐστι· ὁ δέ καί τήν καθ᾿ ὑπόστασιν ἕνωσιν, καί τήν φυσικήν διαφοράν κηρύττων ἐπί τοῦ ἑνός τῆς ἁγίας Τριάδος, τήν βασιλικήν καί ἀμώμητον πίστιν κρατεῖ.

ι´. Ὁ τοίνυν λέγων καί διαφοράν καί ἕνωσιν ἐπί τοῦ Χριστοῦ, οὔτε τήν διαφοράν ἀναιρεῖ, οὔτε τήν ἕνωσιν συγχέει. Καί γάρ ὁ θεῖος Κύριλλος ἀναθεματίζει τούς διά τήν διαφοράν ἀναιροῦντας τήν καθ᾿ ὑπόστασιν ἕνωσιν· καί ἡ οἰκουμενική σύνοδος ἀναθεματίζει τούς διά τήν καθ᾿ ὑπόστασιν ἕνωσιν ἀναιροῦντας τήν φυσικήν διαφοράν ἐπί τοῦ ἑνός τῆς ἁγίας Τριάδος.