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of power, because one motion is seen in the Father and the Son, as in “all things were made through him,” and “he sent his word and healed them,” and “that they may know that you sent me.” -6. Those things spoken prophetically, and of these some as future, for example, “he will come openly,” and that of Zechariah, “behold, your king is coming to you,” and that spoken by Micah, “behold, the Lord comes forth from his place, and will come down and tread upon the high places of the earth;” and some future things as past: “This is our God; after these things he was seen on earth and conversed with men,” and “the Lord created me as the beginning of his ways for his works,” and “therefore God, your God, has anointed you with the oil of gladness beyond your companions,” and the like. -Therefore, things before the union will be said of him also after the union, but things after the union will in no way be said of him before the union, unless prophetically, as we have said. II. Of things in the union, there are three modes. -1. For when we speak from the perspective of the greater, we speak of the deification of the flesh, and its becoming logos, and its supreme exaltation and the like, showing the wealth that came to the flesh from its union and co-naturality with the most high God the Word. -2. But when from the lesser, we speak of the incarnation of the Word, his becoming man, his emptying, his poverty, his humiliation; for these and similar things are predicated of the Word and God from his mixture with what is human. -3. And when from both at once, we speak of union, communion, anointing, co-naturality, conformation, and the like. Through this third mode, therefore, the two aforementioned modes are spoken of. For through the union is shown what each received from the fitting-together and permeation of that which co-exists with it; for because of the hypostatic union, the flesh is said to have been deified and to have become God and co-divine with the Word, and God the Word to have been made flesh and to have become man and to be called a creature and last, not as if the two natures were changed into one composite nature (for it is impossible for contrary natural properties to exist at the same time in one nature), but as the two natures are united hypostatically and have an unconfused and immutable permeation into each other. But the permeation has occurred not from the flesh, but from the divinity; for it is impossible for the flesh to permeate through the divinity, but the divine nature, once permeating through the flesh, gave also to the flesh the ineffable permeation towards itself, which we indeed call union. -But it must be known that in the case of the first and second modes of those in the union, the reverse is seen. For when we speak about the flesh, we speak of deification and becoming logos and supreme exaltation and anointing (for these things are from the divinity, but are seen in the flesh); but when about the Word, we speak of emptying, incarnation, becoming man, humiliation and the like, which, as we have said, are predicated of the Word and God from the flesh; for he himself willingly endured these things. III. Of things after the union, there are three modes. -First, that which declares the divine nature, such as “I am in the Father and the Father is in me,” and “I and the Father are one,” and everything that is predicated of him before the incarnation will also be predicated of him after the incarnation, except for not having taken flesh and its natural properties. -Second, that of the human nature, such as “why do you seek to kill me, a man who has spoken the truth to you?” and “so must the Son of Man be lifted up,” and the like. Of these things written in a human manner concerning Christ the Savior, whether in words or in deeds, there are six modes. -1. For some of them have been done and said according to nature, economically, such as the birth from a virgin, the growth and progress in age, hunger, thirst, toil, tears, sleep, the piercing by nails, death, and the like, which are natural and blameless passions; for in all these there is a mixture of the divine with the human, except that the body is believed to be truly so, with the divine suffering none of these things, but through them working out our salvation. -2. Those things done by way of appropriation, such as asking “where have you laid him

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δυνάμεως διὰ τὸ μίαν ἐν πατρὶ καὶ υἱῷ θεωρεῖσθαι κίνησιν, ὡς τὸ «πάντα δι' αὐτοῦ ἐγένετο», καὶ τὸ «ἀπέστειλε τὸν λόγον αὐτοῦ καὶ ἰάσατο αὐτούς», καὶ τὸ «ἵνα γνῶσιν, ὅτι σύ με ἀπέστειλας». -ϛʹ Τὰ δὲ προφητικῶς, καὶ τούτων τὰ μὲν ὡς μέλλοντα οἷον «ἐμφανῶς ἥξει», καὶ τὸ τοῦ Ζαχαρίου «ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι», καὶ τὸ ὑπὸ Μιχαίου εἰρημένον «ἰδοὺ κύριος ἐκπορεύεται ἐκ τοῦ τόπου αὐτοῦ καὶ καταβήσεται καὶ ἐπιβήσεται ἐπὶ τὰ ὑψηλὰ τῆς γῆς»· τὰ δὲ μέλλοντα ὡς παρῳχηκότα· «Οὗτος ὁ θεὸς ἡμῶν μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη καὶ τοῖς ἀνθρώποις συνανεστράφη», καὶ τὸ «κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ», καὶ «διὰ τοῦτο ἔχρισέ σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου» καὶ τὰ τοιαῦτα. -Τὰ μὲν οὖν πρὸ τῆς ἑνώσεως καὶ μετὰ τὴν ἕνωσιν ἐπ' αὐτῷ λεχθήσεται, τὰ δὲ μετὰ τὴν ἕνωσιν πρὸ τῆς ἑνώσεως οὐδαμῶς, εἰ μήτιγε προφητικῶς, ὡς ἔφημεν. Βʹ Τῶν δὲ ἐν τῇ ἑνώσει τρόποι εἰσὶ τρεῖς. -αʹ Ὅτε μὲν γὰρ ἐκ τοῦ κρείττονος τὸν λόγον ποιούμεθα, θέωσιν τῆς σαρκὸς καὶ λόγωσιν καὶ ὑπερύψωσιν λέγομεν καὶ τὰ τοιαῦτα, τὸν προσγενόμενον τῇ σαρκὶ πλοῦτον ἐκ τῆς πρὸς τὸν ὕψιστον θεὸν λόγον ἑνώσεώς τε καὶ συμφυΐας ἐμφαίνοντες. -βʹ Ὅτε δὲ ἀπὸ τοῦ ἐλάττονος, σάρκωσιν τοῦ λόγου, ἐνανθρώπησιν, κένωσιν, πτωχείαν, ταπείνωσίν φαμεν· ταῦτα γὰρ καὶ τὰ τοιαῦτα ἐκ τῆς πρὸς τὸ ἀνθρώπινον κράσεως ἐπιλέγεται τῷ λόγῳ τε καὶ θεῷ. -γʹ Ὅταν δὲ ἐξ ἀμφοῖν ἅμα, ἕνωσιν, κοινωνίαν, χρίσιν, συμφυΐαν, συμμόρφωσιν καὶ τὰ τοιαῦτα φάσκομεν. ∆ιὰ τοῦτον οὖν τὸν τρίτον τρόπον οἱ προλελεγμένοι δύο τρόποι λέγονται. ∆ιὰ γὰρ τῆς ἑνώσεως δηλοῦται, τί ἔσχεν ἑκάτερον ἐκ τῆς τοῦ συνυφεστῶτος αὐτῷ ἁρμογῆς καὶ περιχωρήσεως· διὰ γὰρ τὴν καθ' ὑπόστασιν ἕνωσιν ἡ σὰρξ τεθεῶσθαι λέγεται καὶ θεὸς γενέσθαι καὶ ὁμόθεος τῷ λόγῳ καὶ ὁ θεὸς λόγος σαρκωθῆναι καὶ ἄνθρωπος γενέσθαι καὶ κτίσμα λέγεσθαι καὶ ἔσχατος καλεῖσθαι, οὐχ ὡς τῶν δύο φύσεων μεταβληθεισῶν εἰς μίαν φύσιν σύνθετον (ἀδύνατον γὰρ ἐν μιᾷ φύσει ἅμα τὰ ἐναντία φυσικὰ γενέσθαι), ἀλλ' ὡς τῶν δύο φύσεων καθ' ὑπόστασιν ἑνωθεισῶν καὶ τὴν εἰς ἀλλήλας περιχώρησιν ἀσύγχυτον καὶ ἀμετάβλητον ἐχουσῶν. Ἡ δὲ περιχώρησις οὐκ ἐκ τῆς σαρκός, ἀλλ' ἐκ τῆς θεότητος γέγονεν· ἀμήχανον γὰρ τὴν σάρκα περιχωρῆσαι διὰ τῆς θεότητος, ἀλλ' ἡ θεία φύσις ἅπαξ περιχωροῦσα διὰ τῆς σαρκὸς ἔδωκε καὶ τῇ σαρκὶ τὴν πρὸς αὐτὴν ἄρρητον περιχώρησιν, ἣν δὴ ἕνωσιν λέγομεν. -Ἰστέον δέ, ὡς ἐπὶ τοῦ πρώτου καὶ δευτέρου τρόπου τῶν ἐν τῇ ἑνώσει τὸ ἀνάπαλιν θεωρεῖται. Ὅτε γὰρ περὶ τῆς σαρκὸς τὸν λόγον ποιούμεθα, θέωσιν καὶ λόγωσιν καὶ ὑπερύψωσιν καὶ χρίσιν φαμέν (ἀπὸ μὲν γὰρ τῆς θεότητος ταῦτα, περὶ δὲ τὴν σάρκα θεωρεῖται)· ὅτε δὲ περὶ τοῦ λόγου, κένωσιν, σάρκωσιν, ἐνανθρώπησιν, ταπείνωσιν καὶ τὰ τοιαῦτα, ἅτινα, ὡς ἔφημεν, ἐκ τῆς σαρκὸς ἐπιλέγεται τῷ λόγῳ τε καὶ θεῷ· αὐτὸς γὰρ ταῦτα ὑπέμεινεν ἑκών. Γʹ Τῶν δὲ μετὰ τὴν ἕνωσιν τρόποι εἰσὶ τρεῖς. -Πρῶτος ὁ τῆς θείας φύσεως δηλωτικὸς ὡς τὸ «ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί», καὶ «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν», καὶ πάντα, ὅσα πρὸ τῆς ἐνανθρωπήσεως αὐτῷ ἐπιλέγεται, ταῦτα καὶ μετὰ τὴν ἐνανθρώπησιν αὐτῷ ἐπιλεχθήσεται πλὴν τοῦ μὴ εἰληφέναι σάρκα καὶ τὰ ταύτης φυσικά. -∆εύτερος ὁ τῆς ἀνθρωπίνης ὡς τὸ «τί με ζητεῖτε ἀποκτεῖναι ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα;» καὶ τὸ «οὕτω δεῖ ὑψωθῆναι τὸν υἱὸν τοῦ ἀνθρώπου» καὶ τὰ τοιαῦτα. Τούτων δὲ τῶν ἀνθρωποπρεπῶς ἐπὶ τοῦ σωτῆρος Χριστοῦ γεγραμμένων εἴτε ἐν ῥήμασιν εἴτε ἐν πράγμασιν τρόποι εἰσὶ ἕξ. -αʹ Τὰ μὲν γὰρ αὐτῶν κατὰ φύσιν οἰκονομικῶς πέπρακταί τε καὶ λέλεκται οἷον ὁ ἐκ παρθένου τόκος, ἡ καθ' ἡλικίαν αὔξησίς τε καὶ προκοπή, ἡ πεῖνα, ἡ δίψα, ὁ κόπος, τὸ δάκρυον, ὁ ὕπνος, ἡ τῶν ἥλων τρῆσις, ὁ θάνατος καὶ τὰ τοιαῦτα, ὅσα φυσικὰ καὶ ἀδιάβλητα πάθη ὑπάρχουσιν· ἐν τούτοις γὰρ ἅπασι μίξις μέν ἐστι τοῦ θείου πρὸς τὸ ἀνθρώπινον, πλὴν τοῦ σώματος ἀληθῶς εἶναι πιστεύεται, οὐδὲν τούτων τοῦ θείου πάσχοντος, δι' αὐτῶν δὲ τὴν ἡμῶν οἰκονομοῦντος σωτηρίαν. -βʹ Τὰ δὲ κατὰ προσποίησιν τὸ ἐρωτᾶν «ποῦ τεθείκατε