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of the incarnation of the one God the Word of the holy and consubstantial and adorable Trinity has become the account.

THAT CHRIST, BY THE ESSENTIAL COMMUNITIES OF HIS OWN PARTS WITH THE EXTREMES

... That Christ, being united by the essential community of His own parts with the extremes,

had the difference of the parts preserved with respect to one another; but by the properties of the parts, He showed the identity according to hypostasis as of a whole, common to both.

(15Β_294> Teaching us explicitly that the Word of God, being perfect

according to nature and essence, according to which He is the same as the Father and the Spirit and consubstantial, and according to person and hypostasis, according to which He is other than the Father and the Spirit, preserving the unconfused personal difference, having been made flesh from the Holy Spirit, and the holy Theotokos and ever-virgin Mary, was perfectly made man; that is, He became a perfect man, by the assumption, that is, of flesh, having a rational and intelligent soul, which received in Him both its nature and its hypostasis; that is, both to be and to subsist, at the very same time as the conception of the Word; since the Word Himself instead of seed; or rather, was found willing to be the seed of His own incarnation, and He became composite according to the hypostasis, 0556 He who according to nature is simple and incomposite; one and the same, remaining in the permanence of the parts from which He was constituted, immutable, indivisible, and unconfused; so that He might be according to hypostasis a mediator for the parts from which He was composed; joining in Himself the distance of the extremes; making peace, and reconciling human nature to God the Father through the Spirit; as being truly God according to essence, and having become truly man by nature according to the economy; being neither divided by the difference according to nature of His own parts, nor confused by the unity according to hypostasis of the same; but by the principle of the essential community of the parts from which He was composed, being united by nature to both Father and Mother, He was shown to preserve the difference with respect to one another of the parts from which He was composed; but by the principle of the property according to hypostasis of His own parts, (15Β_296> being distinguished, I mean, from the extremes of Father and Mother, He was seen to have the unique character of His own hypostasis completely undifferentiated, being always unified in the perfect personal identity of His own parts with respect to one another. For the essential community of one of the parts with the extremes, in the unity of the one hypostasis, preserving unconfused the difference of the other nature, did not allow one nature of both from the union to be known to the pious, so that there might not be a complete generation-away of the parts according to essence, the generation by composition of one nature of the whole out of them, having no way to preserve the natural kinship to the parts of the extremes, not preserving the essential difference of the parts from which it was composed with respect to one another after the union; but it offered one composite hypostasis to be seen from the union, being preserved by the natural existence of the parts from which it was composed. But the hypostatic property of one of the parts for the composition of Christ as a certain whole, being conceived together with the essential commonality, constituted a common mark of the parts, which characterizes the one hypostasis completed from them. For we say that a common [hypostasis] of the flesh and the divinity has come to be according to the ineffable union, the one hypostasis of Christ completed from them by a natural, that is, true and real, conjunction according to union. And I say common, as the one and the same hypostasis of the parts, shown to be most proper from the union; or rather, being the one and the same hypostasis of the Word

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ἐνθρωπήσεως τοῦ ἑνός τῆς ἁγίας καί ὁμοουσίου καί προσκυνητῆς Τριάδος Θεοῦ Λόγου καθέστηκε λόγος.

ΟΤΙ Ο ΧΡΙΣΤΟΣ ΤΑΙΣ ΜΕΝ ΚΑΤ' ΟΥΣΙΑΝ ΤΩΝ ΟΙΚΕΙΩΝ ΜΕΡΩΝ ΠΡΟΣ ΤΑ ΑΚΡΑ

ΚΟΙΝΟΤΗΣΙΝ ... Ὅτι ὁ Χριστός ταῖς μέν κατ᾿ οὐσίαν τῶν οἰκείων μερῶν πρός τά ἄκρα

κοινότησιν ἑνούμενος, τήν πρός ἄλληλα τῶν μερῶν σωζομένην εἶχε διαφοράν· ταῖς δέ τῶν μερῶν ἰδιότησι, τό καθ᾿ ὑπόστασιν διεδείκνυ ταυτόν ὡς ὅλου, κοινόν ἀμφοτέρων.

(15Β_294> ∆ιδάσκων διαῤῥήδην ἡμᾶς, ὅτιπερ ὁ τοῦ Θεοῦ Λόγος τέλειος

ὑπάρχων κατά τήν φύσιν καί τήν οὐσίαν, καθ᾿ ἥν ταυτόν ἐστι τῷ Πατρί καί τῷ Πνεύματι καί ὁμοούσιος, κατά τε τό πρόσωπον καί τήν ὑπόστασιν, καθ᾿ ἥν ἕτερος πρός τόν Πατέρα καί τό Πνεῦμα καθέστηκε, τήν προσωπικήν ἀσύγχυτον σώζων διαφοράν, σαρκωθείς ἐκ Πνεύματος ἁγίου, καί τῆς ἁγίας Θεοτόκου καί ἀειπαρθένου Μαρίας, τελείως ἐνηνθρώπησεν· τουτέστι, τέλειος γέγονεν ἄνθρωπος, κατά πρόσληψιν δηλονότι σαρκός, ψυχήν ἐχούσης νοεράν τε καί λογικήν, ἐν αὐτῷ τήν τε φύσιν λαβούσης καί τήν ὑπόστασιν· τουτέστι, τό εἶναί τε καί τό ὑφεστᾶναι, κατ᾿ αὐτήν ἅμα τοῦ Λόγου τήν σύλληψιν· ἐπείπερ αὐτός ὁ Λόγος ἀντί σπορᾶς· μᾶλλον δέ σπορά τῆς οἰκείας θέλων εὑρέθη σαρκώσεως, καί γέγονε κατά τήν ὑπόστασιν σύνθετος, 0556 ὁ κατά τήν φύσιν ἁπλοῦς καί ἀσύνθετος· εἷς καί αὐτός ἐν τῇ μονιμότητι τῶν ἐξ ὧν συνέστη μερῶν διαμένων ἄτρεπτος, ἀδιαίρετός τε καί ἀσύγχυτος· ἵνα ᾖ καθ᾿ ὑπόστασιν μεσίτης τοῖς ἐξ ὧν συνετέθη μέρεσι· τήν τῶν ἄκρων ἐν ἑαυτῷ συνάπτων διάστασιν· ποιῶν εἰρήνη, καί ἀποκαταλλάσσων τῷ Θεῷ καί Πατρί διά τοῦ Πνεύματος τήν φύσιν τήν ἀνθρωπίνην· ὡς Θεός ἀληθῶς κατ᾿ οὐσίαν ὑπάρχων, καί ἄνθρωπος ἀληθῶς φύσει κατ᾿ οἰκονομίαν γενόμενος· μήτε τῇ κατά φύσιν διαφορᾷ τῶν οἰκείων μερῶν διαιρούμενος, μήτε τῇ καθ᾿ ὑπόστασιν ἑνότητι τῶν αὐτῶν συγχεόμενος· ἀλλά τῷ μέν λόγῳ τῆς κατ᾿ οὐσίαν τῶν ἐξ ὧν συνετέθη μερῶν κοινότητος, Πατρί τε καί Μητρί κατά φύσιν ἑνούμενος, τήν πρός ἄλληλα τῶν ἐξ ὧν συνετέθη μερῶν διεδείκνυτο σώζων διαφοράν· τῷ δέ λόγῳ τῆς καθ᾿ ὑπόστασιν τῶν οἰκείων μερῶν (15Β_296> ἰδιότητος, τῶν ἄκρων Πατρός τέ φημι καί Μητρός διακρινόμενος, τό μοναδικόν τῆς οἰκείας ὑποστάσεως ἔχων διεφαίνετο παντελῶς ἀδιάφορον, ἐν τῇ πρός ἄλληλα κατ᾿ ἄκρον προσωπικῇ ταυτότητι τῶν οἰκείων μερῶν διαπαντός ἑνιζόμενον. Ἡ γάρ κατ᾿ οὐσίαν θατέρου τῶν μερῶν πρός τά ἄκρα κοινότης, ἐν τῇ ἑνότητι τῆς μιᾶς ὑποστάσεως, ἀσύγχυτον τό διάφορον τῆς θατέρου διασώζουσα φύσεως, μίαν ἀμφοτέρων ἐκ τῆς ἑνώσεως τοῖς εὐσεβέσιν οὐκ ἐδίδου γνωρίζεσθαι φύσιν, ἵνα μή γένηται παντελῶς κατ᾿ οὐσίαν τῶν μερῶν ἀπογένεσις, ἡ κατά σύνθεσιν τῆς ἐξ αὐτῶν τοῦ ὅλου μιᾶς φύσεως γένεσις, οὐκ ἔχουσα πῶς τήν φυσικήν πρός τά μέρη τῶν ἄκρων φυλάξει συγγένειαν, μή σώζουσα τήν κατ᾿ οὐσίαν πρός ἄλληλα τῶν ἐξ ὧν συνετέθη μερῶν διαφοράν μετά τήν ἕνωσιν· ἀλλ᾿ ὑπόστασιν μίαν παρεῖχεν ὁρᾷν ἐκ τῆς ἑνώσεως σύνθετον, τῇ κατά φύσιν τῶν ἐξ ὧν συνετέθη μερῶν ὑπάρξει συντηρουμένην. Ἡ δέ καθ᾿ ὑπόστασιν θατέρου τῶν ὡς εἰς ὅλου τινός τοῦ Χριστοῦ σύνθεσιν μερῶν ἰδιότης, τῷ κατ' οὐσίαν κοινῷ συνεπινοουμένη, γνώρισμα κοινόν ἀπετέλεσε τῶν μερῶν, τό χαρακτηρίζον τήν ἐξ αὐτῶν συμπληρωθεῖσαν μίαν ὑπόστασιν. Κοινήν γάρ σαρκός καί θεότητος κατά τήν ἄῤῥητον ἕνωσιν γεγενῆσθαί φαμεν, τήν ἐξ αὐτῶν συνόδῳ τῇ καθ' ἕνωσιν φυσικήν, ἤγουν ἀληθῆ τε καί πραγματικήν, συμπληρωθεῖσαν τοῦ Χριστοῦ μίαν ὑπόστασιν. Φημί δέ κοινήν, ὡς μίαν καί τήν αὐτήν τῶν μερῶν ἰδικωτάτην ἐκ τῆς ἑνώσεως ἀποφανθεῖσαν ὑπόστασιν· μᾶλλον δέ μίαν τοῦ Λόγου καί τήν αὐτήν ὑπάρχουσαν