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we proclaim a difference; that divinity according to essence (15Β_320> and humanity are not the same; but a hypostatic identity; for the flesh is manifestly the same as the Word according to hypostasis. Therefore, knowing the real difference of the natures of which Christ was composed after the union, we are not ignorant of the identity according to hypostasis; since, while the parts of Christ differ naturally from one another, they do not differ according to the hypostasis of the whole composed of them; because it is not in the nature of the whole for the complementary parts of the whole to differ from one another in every respect.

So then, having confessed the same one to be of two natures, we have known the same one to be at once God and man; since we do not utter these names of him as bare and predicated of nothing. And believing him to exist in two natures indivisibly and unconfusedly after the union, we have proclaimed the same one perfect in divinity and the same one perfect in humanity, as a whole in parts. For from which parts he was composed, in them he is known as a whole after 0573 the union; because Christ has no other manifestation of being, and of being preserved, and of being properly spoken of, than the natural permanence after the union of the parts of which he was composed; for not only is Christ from these, but in these, and to speak more properly, Christ is these things; and we number the things of which Christ is composed after the union, not dividing the natures, God forbid, but making a declaration only of their difference which is preserved after the union. And we confess a coming together according to a natural union, that is, a true and real one, according to Saint Cyril, and we profess the all-holy Virgin to be properly and truly Theotokos; not simply, but as having truly conceived him, the very God the Word who was ineffably begotten of God the Father before all ages, and having given birth to him who was inexpressibly incarnate from her. And we speak of the miracles and the passions as belonging to the same one, that is, as Christ is one who works divine and human things; the divine things fleshly, because through the flesh, which was not lacking a natural energy, (15Β_322> he put forth the power of miracles; and the human things divinely, because without natural compulsion, by his own authority, he willingly accepted the experience of human passions. Of the same one are the cross and the death and the burial and the resurrection, and the ascension into heaven; whence he descended without flesh, he did not pass from place to place, he who by no means is contained by existing things. For he is free from all circumscription; but he appeared through flesh as one who is by nature a lover of mankind, containable by a true birth from a woman, as he wished, having become one of ours. Therefore, also to him, even as incarnate, we offer one adoration with the Father and the Spirit.

If, therefore, with soul and mouth we call the holy Virgin properly Theotokos, and confess the union according to hypostasis, and say a natural coming together occurred according to union, and profess one Lord and Christ and Son, and one incarnate nature of him, God the Word; and we believe Christ to be one of the holy Trinity, worshiped and numbered together with the Father and the Spirit, how are we reviled as dividers by those who are fearless and dare to say everything falsely, for only the bare sound of the number, uttered by us, as has often been said, for the sole declaration of the preserved difference of the natures after the union? If, then, the number of the quantity of things necessarily makes a division, let someone show this, and we will accept the slander as true. But if they only wantonly accuse those who proclaim the true faith of the mystery, because of the love of glory from which they suffer, they themselves will give an account to God on the day of judgment, says the divine Apostle, for those whom they have swept away into error, having completed the race of this present life. 0576 But as for those who remain, may they have God to change them, and lead them to the knowledge of the truth, which now

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διαφοράν καταγγέλλομεν· ὅτι μή ταυτόν θεότης κατ᾿ οὐσίαν (15Β_320> καί ἀνθρωπότης· ὑποστατικήν δέ ταυτότητα· ταυτόν γάρ καθ᾿ ὑπόστασιν ὑπάρχει τῷ Λόγῳ προδήλως ἡ σάρξ. Πραγματικήν οὖν γινώσκοντες μετά τήν ἕνωσιν τῶν ἐξ ὧν Χριστός συνετέθη φύσεων τήν διαφοράν, τήν καθ᾿ ὑπόστασιν οὐκ ἀγνοοῦμεν ταυτότητα· εἴπερ πρός ἄλληλα μέν φυσικῶς διαφέροντα τά μέρη τοῦ Χριστοῦ, κατά τήν ὡς ὅλου τοῦ ἐξ αὐτῶν συντεθέντος ὑπόστασιν οὐ δαφέρουσιν· ὅτι μή πέφηκε τῷ τοῦ ὅλου λόγῳ τά συμπληρωτικά μέρη τοῦ ὅλου διαφέρειν ἀλλήλων παντάπασιν.

Φύσεις μέν οὖν, δύο τόν αὐτόν ὁμολογήσαντες, Θεόν ὁμοῦ τόν αὐτόν ὄντα καί ἄνθρωπον ἐγνωρίσαμεν· εἴπερ μή ψιλάς, καί κατά μηδενός κειμένας ἐπ᾿ αὐτοῦ τάς κλήσεις προφέρομεν. Ἐν δύο δέ φύσεσιν ἀδιαιρέτως τε καί ἀσυγχύτως μετά τήν ἕνωσιν ὄντα πιστεύοντες, ἐν θεότητι τέλειον τόν αὐτόν, καί ἐν ἀνθρωπότητι τέλειον τόν αὐτόν κατηγγείλαμεν, ὡς ὅλον ἐν μέρεσιν. Ἐξ ὧν γάρ συνετέθη μερῶν, ἐν αὐτοῖς ὡς ὅλον γνωρίζεται μετά 0573 τήν ἕνωσιν· ὅτι μηδ᾿ ἄλλην ἔχει τοῦ εἶναί τε καί σώζεσθαι, καί κυρίως λέγεσθαι δήλωσιν ὁ Χριστός, ἤ τήν πρός τό εἶναι φυσικῶς μετά τήν ἕνωσιν διαμονήν τῶν ἐξ ὧν συνετέθη μερῶν· οὐ μόνον γάρ ἐκ τούτων, ἀλλά ἐν τούτοις, καί κυριώτερον εἰπεῖν, ταῦτά ἐστιν ὁ Χριστός· ἀριθμοῦμεν δέ μετά τήν ἕνωσιν τά ἐξ ὧν ὁ Χριστός, οὐ μερίζοντες, μή γένοιτο, τάς φύσεις, ἀλλά μόνην τῆς αὐτῶν σωζομένης μετά τήν ἕνωσιν διαφορᾶς ποιούμενοι δήλωσιν. Σύνοδον δέ καθ᾿ ἕνωσιν φυσικήν, ἤγουν ἀληθῆ τε καί πραγματικήν ὁμολογοῦμεν κατά τόν ἅγιον Κύριλλον, καί Θεοτόκον κυρίως καί κατ᾿ ἀλήθειαν τήν παναγίαν Παρθένον πρεσβεύομεν· οὐχ ἁπλῶς, ἀλλ᾿ ὡς αὐτόν τόν πρό πάντων τῶν αἰώνων ἀφράστως ἐκ Θεοῦ καί Πατρός γεννηθέντα Θεόν Λόγον συλλαβοῦσαν ἀληθῶς, καί ἀῤῥήτως ἐξ αὐτῆς σαρκωθέντα γεννήσασαν. Καί τοῦ αὐτοῦ τά τε θαύματα καί τά πάθη λέγομεν, ὡς ἑνός ὄντος δηλαδή τοῦ Χριστοῦ τοῦ τά θεῖα καί τά ἀνθρώπινα ἐνεργοῦντος· τά μέν θεῖα σαρκικῶς, ὅτι διά σαρκός φυσικῆς ἐνεργείας (15Β_322> οὐκ ἀμοιρούσης τήν τῶν θαυμάτων προὐβάλλετο δύναμιν· τά δ᾿ ἀνθρώπινα θεϊκῶς, ὅτι δίχα βίας φυσικῆς, κατ᾿ ἐξουσίαν τήν τῶν ἀνθρωπίντων παθῶν θέλων κατεδέχετο πεῖραν. Τοῦ αὐτοῦ τόν σταυρόν καί τόν θάνατον καί τήν ταφήν καί τήν ἀνάστασιν, καί τήν εἰς οὐρανούς ἀνάληψιν· ἐξ ὧν ἄσαρκος κατελθών, οὐ μετῆλθε τόπους ἀμείψας, ὁ μηδενί λόγῳ τοῖς οὖσι χωρούμενος. Πάσης γάρ ὑπάρχει περιγραφῆς ἐλεύθερος· ἀλλ᾿ ἐπεφάνη διά σαρκός ὡς φύσει φιλάνθρωπος, κατά γέννησιν ἀληθῆ τήν ἐκ γυναικός χωρητός, ὡς ἠθέλησε, τοῖς ἡμετέροις γενόμενος. ∆ιό καί μίαν αὐτῷ καί σαρκωθέντι προσάγομεν σύν Πατρί καί Πνεύματι τήν προσκύνησιν.

Εἰ τοίνυν ψυχῇ τε καί στόματι Θεοτόκον κυρίως τήν ἁγίαν Παρθένον λέγομεν, καί τήν καθ᾿ ὑπόστασιν ἕνωσιν ὁμολογοῦμεν, καί σύνοδον καθ᾿ ἕνωσιν γεγενῆσθαι λέγομεν φυσικήν, καί ἕνα Κύριον καί Χριστόν καί Υἱόν, καί μίαν αὐτοῦ τοῦ Θεοῦ Λόγου φύσιν σεσαρκωμένην πρεσβεύομεν· καί ἕνα τῆς ἁγίας Τριάδος, Πατρί τε καί Πνεύματι συμπροσκυνούμενον καί συναριθμούμενον τόν Χριστόν εἶναι πιστεύομεν, πῶς ὡς διαιροῦντες παρά τῶν ἀφόβων, καί πάντα ψευδῶς λέγειν τολμώντων λοιδορούμεθα, διά μόνην τοῦ ἀριθμοῦ ψιλήν τήν φωνήν, ἐπί μόνῃ δηλώσει παρ᾿ ἡμῶν, ὡς πολλάκις εἴρηται, τῆς σωζομένης διαφορᾶς τῶν φύσεων προφερομένην μετά τήν ἕνωσιν; Εἰ μέν οὖν ἐξ ἀνάγκης πάντως ὁ ἀριθμός τοῦ ποσοῦ τῶν πραγμάτων ποιεῖται διαίρεσιν, δειξάτω τις τοῦτο, καί στέργομεν ὡς ἀληθῆ τήν συκοφαντίαν. Εἰ δέ μόνον ἐπηρεάζουσι διαβάλλοντες τούς τήν ἀληθῆ τοῦ μυστηρίου καταγγέλοντας πίστιν, δι᾿ ἥν νοσοῦσι φιλοδοξίαν, αὐτοί δώσουσι τῷ Θεῷ λόγον ἐν ἡμέρᾳ κρίσεως, φησίν ὁ θεῖος Ἀπόστολος, ὑπέρ ὧν εἰς πλάνην συνήρπασαν, οἵγε πεπληρωκότες τοῦ παρόντος βίου τό δόλιχον. 0576 Οἱ δέ περιόντες, Θεόν σχοῖεν αὐτούς μεταβάλλοντα, καί πρός τήν ἐπίγνωσιν αὐτούς ἄγοντα τῆς ἀληθείας, τῆς νῦν