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of the Lord, but one of the divinity. And a certain Paul, a contemporary of this Manes, Samosatene by birth, president of great Antioch, blasphemed that Christ was a mere man. and that just as in each of the prophets, so also in him the indwelling of the Word of God had occurred. and from this, that there are two natures in Christ, possessing division and completely without communion with each other, as if Christ himself were one and the indwelling Word of God in him were another. These, then, were the first sprouts of saying evilly and blasphemously of Christ one nature and two natures, the one to the destruction of the divinity, the other to the destruction of the humanity. In the following times a certain Apollinarius arose, president of Laodicea in Syria, introducing another foolishness. For while the Arians said the flesh of the Lord was completely without a soul, 1.458 he himself said that the Lord assumed flesh ensouled with a vital soul, but did not take on our mind; for he says that that flesh, being governed by the Word of God who had put it on, did not need a human mind; nor indeed could it contain another rational power besides the divine one. Having supposed these things, he insists that the nature of the Word and of the incarnation is one, inasmuch as the flesh was incomplete for being a man, and for this reason he says it is not worthy to be so named. After whom a certain Theodore appears, from Mopsuestia, a city in Cilicia, having obtained the leadership, and being diametrically opposed to Apollinarius, he pours out no ordinary insults upon the master Christ with a bold soul and a fearless heart, calling him one of us and a common man, and that he was called God by having received the grace of God through progress, and that from the baptism in the Jordan he was deemed worthy of the gift of the Holy Spirit, having been first baptized into the name of the Father and of the Son and of the Holy Spirit, and that the Word of God, on account of his surpassing virtue, having indwelt him by his own good pleasure, imparted to him the divine dignity and worship later, after his perfection. Having blasphemed these and many other such things, he dogmatized two natures in Christ, distinct and separate, associated with each other by some relation only. And this is a second offshoot of one nature and two natures in Christ not being confessed according to the right reason.

1.459 And after these there was a certain man named Nestorius, from Germanicia of Syria, having seized the throne of Constantinople, who likewise contemptuously misused the expression of two natures in Christ, following his own predecessors Paul and Theodore. For he was a son of the Cilician, and a descendant of the Samosatene, and for this reason he raised an implacable war against the holy virgin, denying his own Lord and dishonoring his own Lady, the wretched and shameless slave. This terrible Nestorius, then, having become a champion of this Judaic heresy, dogmatized according to his ancestral error that Christ was one person in himself and the Word of God another. Of the opposite party to Manes and Apollinarius, a third champion, Eutyches, head of a monastery in Constantinople, was revealed; who, not enduring to confess that the flesh of the Lord was consubstantial and of the same nature with us, denied it, saying that two natures were preserved in Christ after their union and concrescence. But not only that, but he also fabricated certain monstrous and strange things, saying that the body of the Lord had been brought down from heaven, and that the Word of God passed through the virgin as through a channel, having put this on from heaven, so that he might seem to have been born of a woman although not having been born. This doctrine is Manichaean, and much more phantastical than that one. He too, with a perverted heart, advocated one nature of Christ. 1.460 Then a certain man called Severus, having seized the throne of Antioch, the one according to Manes

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κυρίου, ἀλλὰ μίαν τὴν τῆς θεότητος. Παῦλος δέ τις τῷ Μανέντι τούτῳ σύγχρονος γεγονώς, τὸ γένος μὲν Σαμοσατεύς, Ἀντιοχείας δὲ τῆς μεγάλης πρόεδρος, ψι λὸν ἄνθρωπον εἶναι τὸν Χριστὸν ἐδυσφήμησεν. ὥσπερ δὲ εἰς ἕκαστον τῶν προφητῶν, οὕτω καὶ ἐν αὐτῷ γεγενῆσθαι τοῦ θεοῦ λόγου τὴν οἴκησιν. ἔνθεν δὲ καὶ δύο φύσεις διῃρημένως ἐχούσας καὶ ἀκοινωνήτους πρὸς ἑαυτὰς εἶναι παντάπασιν ἐν Χριστῷ, ὡς ἄλλου αὐτοῦ ὄντος τοῦ Χριστοῦ καὶ ἄλλου τοῦ κατοικοῦντος ἐν αὐτῷ θεοῦ λόγου. αὗται μὲν οὖν αἱ πρῶται φυαὶ τοῦ μίαν φύσιν καὶ τὰς δύο κακῶς καὶ δυσφήμως ἐπὶ Χριστῷ λέγεσθαι, τὸ μὲν ἐπ' ἀναιρέσει τῆς θεότητος τὸ δὲ τῆς ἀνθρωπότητος. Ἐν δὲ τοῖς ἑξῆς χρόνοις Ἀπολινάριός τις ἐφύη, πρόεδρος Λαοδικείας τῆς Συρίας, ματαιοφροσύνης ἑτέρας εἰσηγησάμενος. τῶν γὰρ Ἀρειανῶν ἄψυχον πάντῃ λεγόντων τὴν τοῦ κυρίου σάρκα, 1.458 αὐτὸς ἔφη ὅτι σάρκα μὲν ἐψυχωμένην ψυχῇ ζωτικῇ ἀνέλαβεν ὁ κύριος, νοῦν δὲ τὸν ἡμέτερον οὐ προσήκατο· μηδὲ γὰρ δεηθῆναι τὴν σάρκα φησὶν ἐκείνην ἀνθρωπείου νοὸς ἡγεμονευομένην ὑπὸ τοῦ αὐτὴν ἐνδεδυκότος θεοῦ λόγου· ἀλλὰ μηδὲ χωρεῖν αὐτὴν ἄλ λην νοερὰν δύναμιν παρὰ τὴν θείαν. ταῦτα ὑποθέμενος διατείνε ται μίαν εἶναι τὴν φύσιν τοῦ λόγου καὶ τῆς σαρκώσεως, ὡς ἅτε τῆς σαρκὸς ἀτελοῦς οὔσης εἰς τὸ εἶναι ἄνθρωπον, καὶ διὰ τοῦτο μὴ ἄξιόν φησιν ὀνομάζεσθαι. Μεθ' ὧν ἀναφαίνεταί τις Θεόδωρος, τῆς Μόψου ἑστίας, πόλεως ἐν τῇ Κιλικίᾳ, τὴν ἡγεμονίαν λαχών, καὶ ἐκ διαμέτρου τῷ Ἀπολιναρίῳ φερόμενος ὕβρεις οὐ τὰς τυχούσας τολμηρᾷ ψυχῇ καὶ ἀφόβῳ καρδίᾳ καταχέει τοῦ δεσπότου Χριστοῦ, ἄνθρωπον ἕνα τῶν καθ' ἡμᾶς καὶ κοινὸν ἀποκαλῶν, καὶ ἐκ προκοπῆς λαβόντα τὴν χάριν τοῦ θεοῦ θεὸν ὀνομάζεσθαι, καὶ ἐκ τοῦ ἐν Ἰορδάνῃ βαπτίσματος ἀξιωθῆναι τῆς τοῦ ἁγίου πνεύματος δωρεᾶς, ἐν πρώ τοις εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος βαπτισθέντα, τὸν δὲ θεὸν λόγον διὰ τὴν ὑπερβάλλουσαν ἀρετὴν αὐτοῦ κατ' εὐ δοκίαν ἑαυτοῦ κατοικήσαντα μεταδοῦναι τῆς θεϊκῆς ἀξίας αὐτῷ καὶ προσκυνήσεως ἐσύστερον μετὰ τὴν τελείωσιν. ταῦτα καὶ ἕτερ' ἄττα πολλὰ τοιαῦτα δυσφημήσας δύο φύσεις ἰδιοπεριορίστως ἐδογμάτισεν ἐπὶ Χριστοῦ, σχέσει τινὶ καὶ μόνον ἀλλήλαις ᾠκειω μένας. δευτέρα καὶ αὕτη βλάστησις τοῦ μίαν φύσιν καὶ δύο φύσεις ἐν Χριστῷ μὴ κατὰ τὸν ὀρθὸν λόγον ὁμολογεῖσθαι.

1.459 Μετὰ δὲ τούτους γέγονέ τις ὀνόματι Νεστόριος, ἀπὸ Γερ μανικείας τῆς Συρίας, τοῦ θρόνου Κωνσταντινουπόλεως δραξάμε νος, ὁμοίως τῇ φωνῇ τῶν ἐν Χριστῷ δύο φύσεων καταφρόνως ἀπεχρήσατο, Παύλῳ καὶ Θεοδώρῳ τοῖς ἑαυτοῦ προγόνοις ἑπόμε νος. υἱὸς μὲν γὰρ ἦν τοῦ Κίλικος, ἀπόγονος δὲ τοῦ Σαμοσα τέως, καὶ διὰ τοῦτο πρὸς τὴν ἁγίαν παρθένον ἄσπονδον ἤρατο πόλεμον, ἐξαρνούμενος τὸν ἑαυτοῦ κύριον καὶ ἀτιμάζων τὴν ἑαυ τοῦ δέσποιναν ὁ δείλαιος δοῦλος καὶ ἀναίσχυντος. οὗτος οὖν ὁ δεινὸς Νεστόριος, προστάτης γεγονὼς τῆς Ἰουδαϊκῆς ταύτης αἱρέ σεως, ἄλλον εἶναι παρ' ἑαυτῷ τὸν Χριστὸν καὶ ἄλλον τὸν θεοῦ λόγον κατὰ τὴν πατρικὴν αὐτοῦ πλάνην ἐδογμάτισε. Τῆς δὲ κατὰ Μάνεντα καὶ Ἀπολινάριον ἀντιθέτου μοίρας τρίτος πάλιν ὑπασπιστὴς Εὐτυχής, ἡγούμενος μοναστηρίου Κων σταντινουπόλεως, ἀνεδείχθη· ὃς μὴ ἀνεχόμενος ὁμοούσιον ἡμῖν καὶ ὁμοφυῆ τὴν σάρκα τοῦ κυρίου διομολογεῖν ἀπηρνεῖτο, σώζε σθαι λέγων ἐν τῷ Χριστῷ δύο φύσεις μετὰ τῆς τούτων ἑνώσεώς τε καὶ συμφυΐας. οὐ μὴν δὲ ἀλλὰ καὶ τερατώδη τινὰ καὶ ἀλλόκοτα παρέπλαττεν, ἐξ οὐρανοῦ λέγων κατενηνέχθαι τὸ σῶμα τοῦ κυρίου, καὶ ὡς διὰ σωλῆνος τῆς παρθένου παραδραμεῖν τὸν θεὸν λόγον, οὐρανόθεν τοῦτον ἐνδεδυμένον, ἵνα δόξῃ γεγενῆσθαι ἐκ γυναικὸς καίπερ μὴ γεγεννημένος. Μανιχαῖος οὗτος ὁ λόγος, καὶ πεφαν τασμένος πολλῷ μᾶλλον ἐκείνου. μίαν φύσιν καὶ οὗτος διεστραμ μένῃ καρδίᾳ τὸν Χριστὸν ἐπρέσβευεν. 1.460 Εἶτα Σεβῆρός τις λεγόμενος, ἁρπάσας τὸν θρόνον Ἀντιο χείας, τὴν κατὰ Μάνεντα