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and others were called, both priests, and kings, and prophets, lest anyone should suppose him to be like them, the angels joined the name "Lord" to "Christ," showing the masterly dignity of the one being born. And to the all-praised Virgin again Gabriel said: Behold, you will conceive in your womb and bear a son, and you will call his name Jesus, for he will save his people from their sins. But before the incarnation, he was called neither Christ nor Jesus. For the divine prophets, foretelling the future, used these words, just as they also foretold the things concerning the birth, and the cross, and the passion, when the events had not yet happened. Nevertheless, even after the incarnation he is called also God the Word, and Lord, and Almighty, and only-begotten Son, and Maker, and Creator. For he did not become man by being changed, but remaining what he was, he took on what we are. For existing in the form of God, according to the divine Apostle, he took the form of a servant. For this reason, even after the incarnation, he is called by the names from before the incarnation, since he has an unchangeable and immutable nature. However, the divine Scripture, when narrating the passion, nowhere sets down the name "God," since it is the name of the simple nature. For no one having heard: In the beginning was the Word, and the Word was with God, and the Word was God, and whatever is similar to these things, would say that the flesh existed before the ages, or that it was consubstantial with the God of all, or that it became the creator of creation; but he knows that these things are proper to the divinity. Nor indeed would anyone hearing Matthew's genealogy suppose that David and Abraham were by nature the ancestors of God; for the nature that was assumed is descended from them. Just as, therefore, these things are clear and indisputable even to the extreme heretics, and we know the one nature to be pre-eternal, and the other recent, so it is necessary to know both the passibility of the flesh and the impassibility of the divinity, not dividing the union, nor partitioning the Only-begotten into two persons, but seeing in the one Son the properties of the natures. For if in the case of soul and body, natures that are co-temporal and naturally united, we are accustomed to do this, and we call the soul simple, and rational, and immortal, and invisible, and we name the body composite, and passible, and mortal, and we do not divide the union, nor do we cut the one man in two; how much more is it fitting to do this in the case of the divinity begotten of the Father before the ages, and of the humanity taken from the seed of David, and to know clearly of the one the eternal and everlasting, the simple and uncircumscribed, immortal and unchangeable, and of the other the recent and composite, and circumscribed, and corruptible, and mortal. For even if we now know the flesh to be immortal, and incorruptible, yet before the resurrection it was susceptible to both death and passion; for how else was it nailed to the wood, and given over to the tomb? But knowing, however, the difference of the natures, it is necessary to worship the one Son, and to know the same one as Son of God and Son of man, form of God and form of a servant, son of David and Lord of David, seed of Abraham and maker of Abraham. For the union makes the names common, but the commonality of the names does not confuse them. For it is clear to those who think rightly that some things are fitting to him as God, and others as man. Thus both the passible and the impassible are fitting for the Lord Christ. For he suffered according to his humanity, but he remained impassible as God. But if, according to the argument of the impious, he suffered according to his divinity, then the assumption of the flesh was surely superfluous. For he would not have needed the passible humanity, if the divine nature was able to receive the passion. But if, even according to their own argument, the divinity is impassible, and the passion is real, let them not deny that which suffered, so that they may not also deny the reality of the passion;

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καὶ ἄλλοι προσηγορεύθησαν, καὶ ἱερεῖς, καὶ βασιλεῖς, καὶ προφῆται, ἵνα μή τις αὐτὸν ὑπολάβοι ἐκείνοις προσόμοιον, συνέζευξαν οἱ ἄγγελοι τὸ Κύριος ὄνομα τῷ Χριστῷ, τὸ ∆εσ ποτικὸν ἀξίωμα τοῦ τικτομένου δεικνύντες. Καὶ τῇ πανευ φήμῳ δὲ Παρθένῳ πάλιν ὁ Γαβριήλ· Ἰδοὺ σὺ ἐν γαστρὶ ἕξεις, καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, ὅτι αὐτὸς σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτοῦ . Πρὸ δέ γε τῆς ἐνανθρωπήσεως, οὔτε Χριστός, οὔτε Ἰησοῦς ὠνομάζετο. Καὶ γὰρ οἱ θεῖοι προφῆται τὰ ἐσόμενα προθεσπίζοντες ἐχρήσαντο ταῖς φωναῖς, ὥσπερ καὶ τὰ περὶ τῆς γεννήσεως, καὶ τοῦ σταυροῦ, καὶ τοῦ πάθους προηγόρευσαν, μηδέπω τῶν πραγμάτων γεγενημένων. Καλεῖ ται δὲ ὅμως καὶ μετὰ τὴν ἐνανθρώπησιν καὶ Θεὸς Λόγος, καὶ Κύριος, καὶ Παντοκράτωρ, καὶ μονογενὴς Υἱός, καὶ Ποιητής, καὶ ∆ημιουργός. Οὐ γὰρ τραπεὶς γέγονεν ἄνθρωπος, ἀλλὰ μένων ὅπερ ἦν ἔλαβεν ὅπερ ἐσμέν. Ἐν μορφῇ γὰρ Θεοῦ ὑπάρχων , κατὰ τὸν θεῖον Ἀπόστολον, ἔλαβε τὴν τοῦ δούλου μορφήν . Τούτου δὴ χάριν, καὶ μετὰ τὴν ἐνανθρώ πησιν, καὶ ταῖς πρὸ τῆς ἐνανθρωπήσεως ὀνομάζεται κλήσε σιν, ἐπειδήπερ ἀναλλοίωτον ἔχει τὴν φύσιν καὶ ἄτρεπτον. Τὸ μέντοι πάθος ἡ θεία διηγουμένη Γραφή, οὐδαμοῦ τὸ Θεὸς τέθεικεν ὄνομα, ἐπειδὴ τῆς ἁπλῆς ἐστι φύσεως ὄνομα. Οὐδεὶς γὰρ ἀκούσας· Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν, καὶ Θεὸς ἦν ὁ Λόγος , καὶ ὅσα τούτοις προσόμοια, τὴν σάρκα φαίη ἂν πρὸ τῶν αἰώνων ὑπάρχειν, ἢ ὁμοουσίαν εἶναι τῷ τῶν ὅλων Θεῷ, ἢ δημιουργὸν γεγονέναι τῆς κτίσεως· ἀλλ' οἶδεν ὅτι ταῦτα τῆς θεότητος ἴδια. Οὔτε μὴν τοῦ Ματθαίου τις γενεαλογοῦντος ἀκούσας, τὸν ∆αβὶδ καὶ τὸν Ἀβραὰμ κατὰ φύσιν ἂν ὑπολάβοι τοῦ Θεοῦ προγόνους· ἡ γὰρ προσληφθεῖσα φύσις ἐξ ἐκείνων κατάγεται. Ὥσπερ τοίνυν εὐκρινῆ ταῦτα καὶ ἀναμφίλεκτα καὶ τοῖς ἄγαν αἱρετικοῖς, καὶ ἴσμεν τὴν μὲν προαιώνιον, τὴν δὲ πρόσ φατον φύσιν, οὕτως εἰδέναι χρὴ τό τε τῆς σαρκὸς παθητόν, καὶ τὸ τῆς θεότητος ἀπαθές, οὐ διαιροῦντας τὴν ἕνωσιν, οὐ δὲ εἰς δύο μερίζοντας πρόσωπα τὸν Μονογενῆ, ἀλλ' ἐν τῷ ἑνὶ θεωροῦντας Υἱῷ τὰ τῶν φύσεων ἴδια. Εἰ γὰρ ἐπὶ ψυχῆς καὶ σώματος, τῶν ὁμοχρόνων φύσεων καὶ φυσικῶς ἡνωμένων, τοῦτο ποιεῖν εἰώθαμεν, καὶ τὴν μὲν ψυχὴν καλοῦμεν ἁπλῆν, καὶ λογικήν, καὶ ἀθάνατον, καὶ ἀόρατον, τὸ δὲ σῶμα σύνθετον ὀνομάζομεν, καὶ παθητόν, καὶ θνητόν, καὶ τὴν ἕνωσιν οὐ διαι ροῦμεν, οὐδὲ διχῆ τὸν ἕνα τέμνομεν ἄνθρωπον· πολλῷ μᾶλλον ἐπὶ τῆς πρὸ αἰώνων ἐκ τοῦ Πατρὸς γεννηθείσης θεότητος, καὶ τῆς ληφθείσης ἐκ σπέρματος τοῦ ∆αβὶδ ἀνθρωπότητος τοῦτο προσήκει ποιεῖν, καὶ σαφῶς εἰδέναι τῆς μὲν τὸ αἰώνιον καὶ ἀΐδιον, ἁπλοῦν τε καὶ ἀπερίγραφον, ἀθάνατον καὶ ἀναλλοίωτον, τῆς δὲ τὸ πρόσφατόν τε καὶ σύνθετον, καὶ περιγεγραμμένον, καὶ ῥευστόν, καὶ θνητόν. Εἰ γὰρ καὶ τὴν σάρκα νῦν ἀθάνατον ἴσμεν, καὶ ἄφθαρτον, ἀλλ' οὖν πρὸ τῆς ἀναστάσεως καὶ θανά του καὶ πάθους ἦν δεκτική· πῶς γὰρ ἄλλως προσηλώθη τῷ ξύλῳ, καὶ παρεδόθη τῷ τάφῳ; Εἰδότας δὲ ὅμως τῶν φύσεων τὸ διάφορον, τὸν ἕνα χρὴ προσκυνεῖν Υἱόν, καὶ τὸν αὐτὸν εἰδέναι Υἱὸν Θεοῦ καὶ Υἱὸν ἀνθρώπου, μορφὴν Θεοῦ καὶ μορ φὴν δούλου, υἱὸν ∆αβὶδ καὶ Κύριον τοῦ ∆αβίδ, σπέρμα Ἀβραὰμ καὶ ποιητὴν Ἀβραάμ. Ἡ γὰρ ἕνωσις κοινὰ ποιεῖ τὰ ὀνόματα, ἀλλ' οὐ συγχεῖ ταύτας τὸ τῶν ὀνομάτων κοινόν. ∆ῆλον γὰρ τοῖς εὖ φρονοῦσιν, ὅτι τὰ μὲν ὡς Θεῷ, τὰ δὲ ὡς ἀνθρώπῳ προσήκει. Οὕτω καὶ τὸ παθητὸν καὶ τὸ ἀπαθὲς ἁρμόττει τῷ ∆εσπότῃ Χριστῷ. Πέπονθε μὲν γὰρ κατὰ τὸ ἀνθρώπειον, ἀπα θὴς δὲ μεμένηκεν ὡς Θεός. Εἰ δὲ κατὰ τὸν τῶν δυσσεβῶν λόγον κατὰ τὴν θεότητα πέπονθε, περιττὴ δήπουθεν τῆς σαρ κὸς ἡ ἀνάληψις. Οὐ γὰρ ἔχρῃζε τῆς παθητῆς ἀνθρωπότητος, τῆς θείας φύσεως δέξασθαι δυναμένης τὸ πάθος. Εἰ δὲ καὶ κατὰ τὸν αὐτῶν λόγον ἀπαθὴς ἡ θεότης, καὶ ἀληθὲς τὸ πάθος, μὴ ἀρνείσθωσαν τὸ πεπονθός, ἵνα μὴ ἀρνηθῶσι καὶ τὴν τοῦ πάθους ἀλήθειαν·