[ Organon ]

 Instrument . This word, which is rightly used of our Lord's manhood relatively to His Divine Person ([ toutoi chromenos organoi ], Orat. iii. § 31, and [ organon pros ten energeian kai ten eklampsin tes theotetos ], 53), is simply heretical if taken to express the relation of His Divine Person towards His Father. In the latter relation the term is inapplicable, unless He "was different from the Father in nature and substance." Decr. § 23. vid. Basil. de Sp. S. 19 fin. In this Arians, Socr. i. 6, Eusebius, Eccl. Theol. i. 8, and AnomSans would agree. At the same time, doubtless, some early writers use it of our Lord's Divine Nature, though not in a heretical sense. vid. art. Mediation .

 As it was abused by the Arians to mean a servant or [ hypourgos ], as if our Lord was a mere creature, so it was afterwards used heretically in the doctrine of the Incarnation by the Apollinarians, who looked on our Lord's manhood as merely a manifestation of God. vid. [ katapetasma ]. Thus [ schema organikon ] in Athan. in Apol. i. 2, 15, also a parallel in Euseb. Laud. Const. 13, p. 536. However, it is used freely even by Athan., e.g. Orat. iii. 31, 53, as above, and Incarn. 8, 9, 43, 44. And he uses the words [ pros phanerosin kai gnosin ], 41 fin., but he also insists upon our Lord's coming being not merely for manifestation, else He might have come in a higher nature. ibid. 8. vid. also 44. It may be added that [ phanerosis ] is a Nestorian as well as Eutychian idea; vid. Orat. iii. § 30, Facund. Tr. Cap. ix. 2, 3, and the Syrian use of parsopa, Asseman. Bibl. Orient. t. 4. p. 219. Thus both parties really denied the Atonement.