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we know to be of a raving mind. For a nature cannot by nature ever be of the same nature and of the same substance. 0568 For "of the same nature" and "of the same substance" are naturally said only of individuals that are brought back to one substance according to the same species.

THAT HE WHO DOES NOT SAY NATURE AND HYPOSTASIS ARE THE SAME, PIOUSLY ON CHRIST ...

That he who does not say nature and hypostasis are the same, piously speaks of the union and the difference in Christ; believing the one to be according to hypostasis, and the other according to nature.

We who hold this confession, neither the difference of the natures

do we deny after the union, from which the one Christ was composed, believing the natures to have remained unconfused; nor do we ignore the hypostatic union, confessing one Christ of the holy and consubstantial and adorable Trinity. But we also make manifest through number the difference of those things from which Christ is, which are truly preserved in him, without division and confusion after the union, for the refutation of the confusion of Apollinarius and Eutyches; and since we know the hypostatic union, with a piercing voice we set forth the one incarnate nature of God the Word, with flesh having a rational soul, against the division of Nestorius; likewise also fleeing the confusion of Apollinarius, who denies the natural difference of the united things after the union, and who holds the flesh to be the same as the Word by nature because of the union; and the division of Nestorius, (15Β_314> who proclaims a hypostatic difference in Christ, and severs the identity of the flesh with the Word according to hypostasis.

THAT SEVERUS, SAYING THAT NATURE AND HYPOSTASIS ARE THE SAME, MAKES THE UNION A CONFUSION

UNION ... That Severus, saying that nature and hypostasis are the same, makes the

union a confusion, and the difference a division; by which he is shown both to be expanding the account of the Trinity into a quaternity of persons, and to be cutting the mystery of the monad into a dyad of divinities, and blasphemously to be casting Christ out from all essential existence.

But Severus, saying that substance and hypostasis, and nature and

person are strictly the same in the divine incarnation, knows neither the union as unconfused, even if he pretends to say so; nor the difference as undivided, even if he boastfully asserts this; but he makes the union a confusion according to Apollinarius, and the difference an estrangement according to Nestorius. For if hypostasis and nature are the same, in no way, according to him, will the flesh be the same as or other than the Word. For by speaking of the difference as in natural quality in Christ after the union, he himself will be found dividing the union with Nestorius, introducing the difference of the flesh from the Word according to hypostasis after the union; since the difference as in natural quality could not otherwise be understood according to him, than as a difference in hypostatic quality, if indeed nature and hypostasis are the same. For he who speaks of the difference as in natural quality is compelled also to introduce the difference as in hypostatic quality; in order to show that the 0569 hypostasis is the same as the nature. But if he speaks of the difference according to hypostasis after the union, fearing division; let him not speak of the natural difference after the union either, if he has resolved to be consistent with himself, and is eager to keep the rules which he himself has defined for himself; (15Β_316> since he knows that nature and hypostasis are the same as each other, both in definition and in reason. But if according to both,

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μαινομένης διανοίας ὑπάρχειν γινώσκομεν. Οὐκ ἔστι 0568 γάρ φύσει ποτ᾿ ἄν φύσις ὁμοφυής καί ὁμοούσιος. Τό γάρ ὁμοφυές καί ὀμοούσιον, ἐπί μόνων τῶν κατά τό αὐτό εἶδος πρός μίαν οὐσίαν ἀναγομένων ἀτόμων λέγεσθαι πέφυκεν.

ΟΤΙ Ο ΜΗ ΤΑΥΤΟΝ ΦΥΣΙΝ ΛΕΓΩΝ ΚΑΙ ΥΠΟΣΤΑΣΙΝ, ΕΥΣΕΒΩΣ ΕΠΙ ΧΡΙΣΤΟΥ ...

Ὅτι ὁ μή ταυτόν φύσιν λέγων καί ὑπόστασιν, εὐσεβῶς ἐπί Χριστοῦ λέγει τήν ἕνωσιν καί τήν διαφοράν· τήν μέν καθ' ὑπόστασιν εἶναι πιστεύων, τήν δέ κατά φύσιν.

Ταύτην ἔχοντες τήν ὁμολογίαν ἡμεῖς, οὔτε τήν τῶν φύσεων διαφοράν

ἀρνούμεθα μετά τήν ἕνωσιν, ἐξ ὧν ὁ εἷς συνετέθη Χριστός, ἀσυγχύτους μεμενηκέναι τάς φύσεις πιστεύοντες· οὔτε τήν καθ᾿ ὑπόστασιν ἀγνοοῦμεν ἕνωσιν, ἕνα τόν Χριστόν τῆς ἁγίας καί ὁμοουσίου καί προσκυνητῆς ὁμολογοῦντες Τριάδος. Ἀλλά καί τήν διαφοράν τῶν ἐξ ὧν ἐστιν ὁ Χριστός ἐν αὐτῷ κατ᾿ ἀλήθειαν σωζομένων, δίχα τομῆς καί συγχύσεως μετά τήν ἕνωσιν διά τοῦ ἀριθμοῦ ποιοῦμεν κατάδηλον, πρός ἀναίρεσιν τῆς Ἀπολιναρίου καί Εὐτυχοῦς συγχύσεως· καί τήν καθ᾿ ὑπόστασιν ἕνωσιν ἐπεί γινώσκομεν, διαπρυσίῳ τῇ φωνῇ τήν μίαν τοῦ Θεοῦ Λόγου φύσιν σεσαρκωμένην, σαρκί ψυχήν ἐχούσῃ τήν νοεράν κατά τῆς Νεστορίου προβαλλόμεθα διαιρέσεως· ἐπίσης καί τήν Ἀπολιναρίου φεύγοντες σύγχυσιν· τήν τῶν ἑνωθέντων φυσικήν ἀρνουμένου διαφοράν μετά τήν ἕνωσιν, καί ταυτόν τῷ Λόγῳ κατά φύσιν τήν σάρκα πρεσβεύοντος διά τήν ἕνωσιν· καί τήν Νεστορίου (15Β_314> διαίρεσιν, ὑποστατικήν ἐπί Χριστοῦ διαφοράν καταγγέλλοντος, καί τήν σαρκός καθ᾿ ὑπόστασιν πρός τόν Λόγον ταυτότητα διατέμνοντος.

ΟΤΙ ΣΕΥΗΡΟΣ, ΤΑΥΤΟΝ ΕΙΝΑΙ ΛΕΓΩΝ ΦΥΣΙΝ ΚΑΙ ΥΠΟΣΤΑΣΙΝ, ΣΥΓΧΥΣΙΝ ΠΟΙΕΙ ΤΗΝ

ΕΝΩΣΙΝ ... Ὅτι Σεύηρος, ταυτόν εἶναι λέγων φύσιν καί ὑπόστασιν, σύγχυσιν ποιεῖ τήν

ἕνωσιν, καί διαίρεσιν τήν διαφοράν· καθ' ἥν δείκνυται, τόν τε τῆς Τριάδος εἰς τετράδα προσώπων διαστέλλων τόν λόγον· καί τό τῆς μονάδος εἰς θεοτήτων διάδα τέμνων μυστήριον· καί πάσης τόν Χριστόν βλασφήμως ἐκβάλλων οὐσιώδους ὑπάρξεως.

Σευήρος δέ ταυτόν κυρίως οὐσίαν καί ὑπόστασιν, φύσιν τε λέγων καί

πρόσωπον ἐπί τῆς θείας σαρκώσεως, οὔτε τήν ἕνωσιν οἶδεν ἀσύγχυτον, κἄν προσποιεῖται λέγειν· οὔτε τήν διαφοράν ἀδιαίρετον, κἄν εἰ καί τοῦτο κομπάζων διέξεισιν· ἀλλά τήν μέν ἕνωσιν σύγχυσιν κατά τόν Ἀπολινάριον ἀπεργάζεται· τήν δέ διαφοράν ἀλλοτρίωσιν κατά τόν Νεστόριον. Εἰ γάρ ταυτόν ἐστιν ὑπόστασις καί φύσις, οὐδενί τρόπῳ κατ᾿ αὐτόν ἡ σάρξ ἔσται τῷ Λόγῳ ταυτόν ἤ ἕτερον. Λέγων γάρ τήν ὡς ἐν ποιότητι φυσικῇ διαφοράν ἐπί Χριστοῦ μετά τήν ἕνωσιν, Νεστορίῳ τήν ἕνωσιν καί αὐτός συνδιαιρῶν εὑρεθήσεται, καθ᾿ ὑπόστασιν τῆς σαρκός πρός τόν Λόγον τήν διαφοράν ἐπάγων μετά τήν ἕνωσιν· ὡς οὐκ ἄν ἄλλως τῆς ὡς ἐν ποιότητι φυσικῇ διαφορᾶς νοεῖσθαι κατ᾿ αὐτόν δυναμένης, ἤ ὡς ἐν ὑποστατικῇ ποιότητι διαφορᾶς, εἴπερ ταυτόν φύσις ἐστίν καί ὑπόστασις. Ἀνάγκην γάρ ἔχει λέγων τήν ὡς ἐν ποιότητι φυσικῇ διαφοράν, καί τήν ὡς ἐν ὑποστατικῇ ποιότητι προσεπάγειν διαφοράν· ἵνα δείξῃ ταυτόν οὖσαν τῇ φύσει τήν 0569 ὑπόστασιν. Εἰ δέ τήν καθ᾿ ὑπόστασιν λέγῃ διαφοράν μετά τήν ἕνωσιν, φοβούμενος τήν διαίρεσιν· μηδέ τήν φυσικήν λεγέτω διαφοράν μετά τήν ἕνωσιν, εἴπερ ἑαυτῷ διέγνω στοιχεῖν, καί οὕς αὐτός ἑαυτῷ διωρίσατο κανόνας φυλάττειν ἐσπούδακεν· (15Β_316> ἐπειδή ταυτόν οἶδεν ἀλλήλαις, ὅρῳ τε καί λόγῳ τήν φύσιν καί τήν ὑπόστασιν. Εἰ δέ κατ᾿ ἄμφω,