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both now and before; but before, without cause, simple and uncompounded; but later, through a cause, by the assumption of flesh intellectually ensouled, having become truly composite without change; according to which, being distinguished from the extremes, I mean both the Father and the Mother, he is united to himself, having no difference whatsoever; so that there might not be a complete ab-generation of the hypostatic identity of the parts, which is the generation of the difference of the parts according to it, dissolving the hypostatic union into a personal dyad; not having a way to show the personal identity of the parts with one another (15B_298> being preserved, being divided by the hypostatic difference into a dyad of persons.

THAT THE HYPOSTATICALLY COMMON THINGS OF THE PARTS DISTINGUISHED THE WHOLE, THAT IS, CHRIST

DISTINGUISHED ... That the hypostatically common things of the parts distinguished the whole, that is, Christ,

from the extremes; while the essentially common things of the parts with respect to the extremes, as a whole, joined Christ essentially to the extremes.

For it was not by those properties by which the flesh was distinguished from other human beings that it maintained its difference

from the Word; nor again, was it by those properties by which it differed from the Word that it was also distinguished from us. But by those by which it was distinguished from us, by these it preserved its hypostatic union, that is, identity, with the Word; and by those by which it was naturally united to us, by these, that is, it had its essential difference from the Word preserved. Just as also the Word, by those properties by which he was distinguished from the commonality of the Godhead as Son and Word, by these he preserved his hypostatic union, that is, identity, with the flesh; and by those by which as God he maintained his natural difference from the flesh, by these, being united essentially to the Father and the Spirit, he interchanged both the difference and identity with respect to himself and the extremes;(1) being united to the extremes by the commonalities of the parts according to nature, but being distinguished from the extremes hypostatically by the properties of the same parts, that is; in the hypostatic identity of his own parts, showing the difference from the extremes preserved with respect to himself; but in the essential otherness of the parts, bearing the natural identity of the extremes with respect to the parts. But if he was united to the extremes by the commonalities of the parts, and distinguished from the extremes by the properties of the(2) parts; it is clear that by those things by which he was united to the extremes, he had the natural difference of the parts with respect to one another preserved. And by those by which he was distinguished from the extremes, he had the hypostatic identity of the parts showing through.

Therefore, Christ had, of each of the parts from which he was composed, both what is common and what is particular; the common, in the principle of the essential identity of the extremes with respect to his own parts, according to (15B_300> which he had the difference of the parts with respect to one another preserved even after the union; and the particular, in the principle of the hypostatic identity of the parts, according to which he was distinguished from the extremes, preserving the distinction from them unconfused. For the true hypostatic union, of each of the parts coming together with one another for the composition of some whole, according to the coming-together for the generation of some whole, taking along with the common the property that distinguishes each from the essential commonality, shows it to be enhypostatic, but not a hypostasis; because it did not subsist distinctly in itself; being distinguished from those of the same genus, or from that which co-subsists with it by union for the generation of some whole; which is proper to a hypostasis. For that which subsists distinctly in itself is a hypostasis; (3) since they say a hypostasis is an essence with properties, differing in number from those of the same genus; (4) but enhypostatic is that which in no way 0560 subsists in itself, but is contemplated in others, as a species in the individuals under it; or that which is composed with another which is different in essence for the generation of some whole; which, insofar as it differs by those things which distinguish it from those in accordance with

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νῦν τε καί πρότερον· ἀλλά πρότερον μέν ἀναιτίως, ἁπλῆν τε καί ἀσύνθετον· ὕστερον δέ δι᾿ αἰτίαν προσλήψει σαρκός νοερῶς ἐψυχωμένης ἀτρέπτως γενομένην κατ᾿ ἀλήθειαν σύνθετον· καθ᾿ ἥν τῶν ἄκρων, Πατρός τέ φημι καί Μητρός ἀφοριζόμενος, πρός ἑαυτόν ἥνωται, καθοτιοῦν οὐκ ἔχων διαφοράν· ἵνα μή γένηται παντελής τῆς καθ᾿ ὑπόστασιν τῶν μερῶν ταυτότητος ἀπογένεσις, ἡ τῆς κατ᾿ αὐτήν τῶν μερῶν διαφορᾶς γένεσις, εἰς δυάδα προσωπικήν διαλύουσα τήν καθ᾿ ὑπόστασιν ἕνωσιν· οὐκ ἔχουσα πῶς δεῖξαι τήν πρός ἄλληλα τῶν μερῶν προσωπικήν ταυτότητα (15Β_298> σωζομένην, τῇ καθ᾿ ὑπόστασιν διαφορᾷ πρός δυάδα προσώπων μεριζομένην.

ΟΤΙ ΤΑ ΜΕΝ ΚΑΘ' ΥΠΟΣΤΑΣΙΝ ΚΟΙΝΑ ΤΩΝ ΜΕΡΩΝ, ΤΟ ΟΛΟΝ ΗΓΟΥΝ ΤΟΝ ΧΡΙΣΤΟΝ

ΗΦΟΡΙΖΕ ... Ὅτι τά μέν καθ᾿ ὑπόστασιν κοινά τῶν μερῶν, τό ὅλον ἤγουν τόν Χριστόν

ἠφόριζε τῶν ἄκρων· τά δέ κατ᾿ οὐσίαν πρός τά ἄκρα κοινά τῶν μερῶν, ὡς ὅλον συνῆπτε τοῖς ἄκροις οὐσιωδῶς τόν Χριστόν.

Οὐ γάρ οἷς ἠφορίζετο τῶν λοιπῶν ἀνθρώπων ἰδιώμασιν ἡ σάρξ, τούτοις

διετήρει τήν πρός τόν Λόγον διαφοράν· οὔτ᾿ ἄν πάλιν, οἷς τοῦ Λόγου διέφερεν ἰδιώμασι, τούτοις καί ἡμῶν ἠφορίζετο. Ἀλλ᾿ οἷς πρός ἡμᾶς ἠφορίζετο, τούτοις τήν καθ᾿ ὑπόστασιν πρός τόν λόγον διέσωζεν ἕνωσιν, ἤγουν ταυτότητα· καί οἷς ἡμῖν ἥνωτο φυσικῶς, τούτοις δηλαδή τήν πρός τόν Λόγον σωζομένην εἶχεν οὐσιώδη διαφοράν. Ὥσπερ καί ὁ Λόγος, οἷς ἠφορίζετο τοῦ κοινοῦ τῆς θεότητος ἰδιώμασιν ὡς Υἱός καί Λόγος, τούτοις πρός τήν σάρκα τήν καθ' ὑπόστασιν διέσωζεν ἔνωσιν, ἤγουν ταυτότητα· καί οἷς ὡς Θεός τήν πρός τήν σάρκα φυσικήν ἐτήρει διαφοράν, τούτοις Πατρί τε καί Πνεύματι κατ' οὐσίαν ἑνούμενος ἐπήλλαττε τήν τε πρός ἑαυτόν καί τά ἄκρα διαφοράν καί ταυτότητα·(1) κοινότησι μέν τῶν μερῶν κατά φύσιν τοῖς ἄκροις ἑνούμενος, ἰδιότησι δέ τῶν αὐτῶν δηλαδή μερῶν, καθ᾿ ὑπόστασιν τῶν ἄκρων διακρινόμενος· ἐν μέν τῇ καθ᾿ ὑπόστασιν ταυτότητι τῶν οἰκείων μερῶν, πρός ἑαυτόν δεικνύς σωζομένην τήν τῶν ἄκρων διαφοράν· ἐν δέ τῇ τῶν μερῶν κατ᾿ οὐσίαν ἑτερότητι, τήν πρός τά μέρη τῶν ἄκρων ταυτότητα φυσικήν ἐπιφερόμενος. Εἰ δέ ταῖς μέν κοινότησι τῶν μερῶν ἥνωτο τοῖς ἄκροις, ταῖς δέ τῶν(2) μερῶν ἰδιότησιν ἠφορίζετο τῶν ἄκρων· δῆλον ὡς οἷς ἥνωτο τοῖς ἄκροις, τήν πρός ἄλληλα τῶν μερῶν φυσικήν εἶχε σωζομένην διαφοράν. Οἷς δέ διεκρίνετο τῶν ἄκρων, τήν καθ᾿ ὑπόστασιν τῶν μερῶν εἶχε ταυτότητα διαφαινομένην.

Οὐκοῦν ἑκατέρου τῶν ἐξ ὧν συνετέθη μερῶν ὁ Χριστός εἶχε, τό τε κοινόν καί τό ἰδικόν· τό μέν κοινόν, ἐν τῷ λόγῳ τῆς κατ᾿ οὐσίαν πρός τά ἑαυτοῦ μέρη τῶν ἄκρων ταυτότητος καθ᾿ (15Β_300> ὅν τήν πρός ἄλληλα τῶν μερῶν καί μετά τήν ἕνωσιν σωζομένην εἶχε διαφοράν· τό δέ ἴδιον, ἐν τῷ λόγῳ τῆς καθ᾿ ὑπόστασιν ταυτότητος τῶν μερῶν, καθ᾿ ὅν ἠφορίζετο τῶν ἄκρων, ἀσύγχυτον τήν πρός αὐτά σώζων διάκρισιν. Ἡ γάρ ἀληθής καθ᾿ ὑπόστασιν ἕνωσις, ἑκατέρου τῶν εἰς ὅλου τινός σύνθεσιν ἀλλήλοις συνερχομένων μερῶν, κατά τήν ἅμα πρός ὅλου τινός γένεσιν σύνοδον, τό ἀφορίζον ἑκάτερον τῆς κατ᾿ οὐσίαν κοινότητος ἰδίωμα, τῷ κοινῷ συμπαραλαβοῦσα, δείκνυσιν ἐνυπόστατον, ἀλλ' οὐχ ὑπόστασιν· ὅτι μή καθ᾿ αὐτό διωρισμένως ὑπέστη· τῶν ὁμογενῶν, ἤ τοῦ καθ᾿ ἕνωσιν αὐτῷ πρός ὅλου τινός γένεσιν συνυφεστῶτος ἀφοριζόμενον· ὅπερ ἴδιόν ἐστιν ὑποστάσεως. Τό γάρ καθ᾿ αὑτό διωρισμένως συνεστώς ἐστιν ὑπόστασις· (3) εἴπερ ὑπόστασιν εἶναί φασιν, οὐσίαν μετά ἰδιωμάτων, ἀριθμῷ τῶν ὁμογενῶν διαφέρουσαν· (4) ἐνυπόστατον δέ, τό καθ᾿ αὑτό μέν 0560 οὐδαμῶς ὑφιστάμενον, ἐν ἄλλοις δέ θεωρούμενον, ὡς εἶδος ἐν τοῖς ὑπ' αὐτό ἀτόμοις· ἤ τό σύν ἄλλῳ διαφόρῳ κατά τήν οὐσίαν εἰς ὅλου τινός γένεσιν συντιθέμενον· ὅπερ καθ᾿ ὅσον μέν διαφέρει τοῖς ἀφορίζουσιν αὐτό τῶν κατ᾿