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or inherent can be conceived without substance or hypostasis. For they do not have existence in themselves, but are always contemplated in relation to the hypostasis.

That the saying of some, that there is no unhypostatic nature, is rightly said by them, but not rightly understood; and to refer that which is not unhypostatic to hypostasis, and not rather to be contemplated in the hypostasis.

That just as if someone says, There is no body without shape or without color, he speaks rightly, (264) but he does not rightly conclude, saying that the shape or the color is a body, and not rather that it is contemplated in a body; so if someone should say by name: There is no unhypostatic nature; and then reduces that which is not unhypostatic to hypostasis, he does not distinguish rightly.

That a nature could never be unhypostatic, but nature is not hypostasis; nor is that which is not unhypostatic considered as hypostasis. Because it is not convertible. For hypostasis is in every way also nature; just as shape is in every way body. For it is not possible to conceive of a hypostasis without a nature; nor again a shape or a color without a body; . but nature is not in every way also hypostasis.

That nature holds the common principle of being, but hypostasis also that of being in itself.

That nature holds only the principle of the species, but hypostasis is also indicative of the particular.

Of the most holy Clement, presbyter of Alexandria, from *On Providence*. Substance is in God. God is a divine substance, something eternal and without beginning, something incorporeal and

uncircumscribed, and the cause of beings. Substance is that which subsists through all. Nature is the truth of things, or their inherent quality. But according to others, the generation of things that have come into being; and according to others, the providence of God imparting to things that come into being their existence, and how they exist.

Definition of hypostasis by the all-wise Maximus. Hypostasis is composite, a certain composite substance, comprehensive of the particular

properties existing in its own individual. For that which is commonly contemplated in the individuals under the same species, characterizes that of the substance or nature, primarily indeed in the individuals under it, but generically the common element of all the individuals under the composite species.

Of the most blessed Eulogius, Pope of Alexandria, seven chapters concerning the two natures of our Lord and Savior Jesus Christ.

If our Lord Jesus Christ is of one nature according to the union, say, of which,

that which took, or that which was taken? and what has become of the other? But if both exist, how is it one, unless one composite was formed from both? And if this is so, how is Christ not of a different substance, the Father being uncompounded?

If our Lord Jesus Christ has never been confessed as being of two natures, how is it possible to say Christ is of one after the union, or to speak of a union (265) at all? But if

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ἤ ἐνούσιον ἔστιν νοῆσαι δίχα οὐσίας ἤ ὑποστάσεως. Οὐ γάρ καθ᾿ ἑαυτά τήν ὕπαρξιν ἔχουσιν, ἀλλ᾿ ἀεί περί τήν ὑπόστασιν θεωροῦνται.

Ὅτι τό λέγειν τινάς, μή εἶναί φύσιν ἀνυπόστατον, ὀρθῶς μέν λέγεται παρ᾿ αὐτοῖς, οὐκ ὀρθῶς δέ νενόηται· καί τό μή ἀνυπόστατον εἰς ὑπόστασιν φέρειν, καί οὐχί μᾶλλον ἐν τῇ ὑποστάσει θεωρεῖσθαι.

Ὅτι ὥσπερ εἴ τις λέγει, Οὐκ ἔστι σῶμα ἀσχημάτιστον ἤ ἀχρωμάτιστον, ὀρθῶς μέν λέγει, (264) οὐ μήν ὀρθῶς συνπεραίνει, τό σχῆμα, ἤ τό χρῶμα σῶμα λέγων εἶναι, ἀλλ᾿ οὐχί ἐν σώματι θεωρεῖσθαι· οὕτως εἴ τις ὀνομάσει λέγων· Οὐκ ἔστι φύσις ἀνυπόστατος· εἶτα τό μή ἀνυπόστατον εἰς ὑπόστασιν συνάγων, οὐκ ὀρθῶς διακρίνει.

Ὅτι φύσις μέν οὐκ ἄν εἴη ποτέ ἀνυπόστατος, οὐ μήν ἡ φύσις ὑπόστασις· οὐδέ τό μή ἀνυπόστατον εἰς ὑπόστασιν θεωρεῖται. Ἐπειδή οὐδέ ἀντιστρέφει. Ἡ μέν γάρ ὑπόστασις, πάντως καί φύσις· ὥσπερ καί τό σχῆμα, πάντως σῶμα. Οὐκ ἔστι γάρ ὑπόστασιν νοῆσαι ἄνευ φύσεως· οὐ δέ πάλιν σχῆμα ἤ χρῶμα ἄνευ σώματος· · ἡ δέ φύσις, οὐ πάντως καί ὑπόστασις.

Ὅτι ἡ μέν φύσις τόν τοῦ εἶναι λόγον κοινόν ἐπέχει, ἡ δέ ὑπόστασις καί τόν τοῦ καθ᾿ ἑαυτό εἶναι.

Ὅτι ἡ μέν φύσις εἴδους λόγον μόνον ἐπέχει, ἡ δέ ὑπόστασις καί τοῦ τινός ἐστι δηλωτική.

Τοῦ ἁγιωτάτου Κλήμεντος πρεσβυτέρου Ἀλεξανδρείας ἐκ τοῦ Περί Προνοίας. Οὐσία ἐστίν ἐπί Θεοῦ. Θεός οὐσία θεία ἐστίν, ἀΐδιόν τι καί ἄναρχον, ἀσώματόν τι καί

ἀπερίγραφον, καί τῶν ὄντων αἴτιον. Οὐσία ἐστί, τό δι᾿ ὅλου ὑφεστός. Φύσις ἐστίν, ἡ τῶν πραγμάτων ἀλήθεια, ἤ τούτων τό ἐνούσιον. Κατά δέ τούς ἄλλους ἡ τῶν εἰς τί εἶναι παραγενομένων γένεσις· καθ᾿ ἑτέρους δέ, ἡ τοῦ Θεοῦ πρόνοια ἐμποιοῦσα τοῖς γινομένοις τό εἶναι, καί τό πῶς εἶναι.

Τοῦ πανσόφου Μαξίμου ὅρος ὑποστάσεως. Ὑπόστασις σύθετός ἐστιν, οὐσία τις σύνθετος, τῶν καθ᾿ ἕκαστα περιληπτική τῶν

ὄντων ἐν τῷ οἰκείῳ ἀτόμῳ πάντων ἰδιωμάτων. Τό γάρ κοινῶς ἐν τοῖς ὑπό τό αὐτό εἶδος ἀτόμοις θεωρούμενον, τό τῆς οὐσίας ἤτοι φύσεως χαρακτηρίζει, προηγουμένως μέν ἐν τοῖς ὑπ᾿ αὐτό ἀτόμοις, γεινικῶς δέ πάντων τό κοινόν, τῶν ὑπό τό σύνθετον εἶδος ἀτόμων.

Τοῦ μακαριωτάτου Εὐλογίου πάπα Ἀλεξανδρείας, κεφάλαια ἑπτά περί τῶν δύο φύσεων τοῦ Κυρίου καί Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ.

Εἰ μιᾶς φύσεως κατά τήν ἕνωσιν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός ἐστιν, εἰπέ, ποίας,

τῆς λαβούσης, ἤ τῆς ληφθείσης; καί τί γέγονεν ἡ ἑτέρα; Εἰ δέ ὑπάρχουσιν ἀμφότεραι, πῶς μία, εἰ μή ἐξ ἀμφοτέρων μία ἀπετελέσθη σύνθετος; εἰ δέ τοῦτο, πῶς οὐχ ἑτεροούσιος ὁ Χριστός, τοῦ Πατρός ἀσυνθέτου ὑπάρχοντος;

Εἰ οὐδέποτε δύω φύσεων ὁ Κύριος ἡμῶν, Ἰησοῦ Χριστός ὡμολόγηται ὤν, πῶς δυνατόν λέγειν μιᾶς μετά τήν ἕνωσιν τόν Χριστόν, ἤ καί ὅλως λέγειν (265) ἕνωσιν; Εἰ δέ