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again he tried to champion the heresy of both Apollinaris and Eutyches, stirring up the peace of the church with as much power as he had. But having been driven out of Antioch, the seditious one and troublemaker descended upon the fickleness of the Alexandrians like a whirlwind and a storm, where also another tempest blowing against both him and the people, he confused and disturbed everyone. For a certain man called Julian scattered them, bishop of Halicarnassus in Asia, a most zealous champion of the Eutychian heterodoxy. For while Severus said that Christ is one nature and accepted the difference in Christ, but Julian, while affirming one nature like Severus, yet denied the difference, the unholy ones became the cause of all disturbance and storm, not understanding (as it is said) neither what they say nor about what things they make firm assertions. These are the ones who contend with us, who take as an example of the divine union the human being made of soul and body, and they say, "Therefore you confess three natures." But let the ignorant and uneducated know that when we speak of two natures, we mean not of God and flesh, nor indeed of God and soul, but of God and man. For the nature of the part is not properly the nature of man. For the parts of a man are soul and body, and the parts of the parts are the divisions and subdivisions concerning them. And the parts of Christ, unconfused, are divinity and 1.461 humanity, but soul and body are other parts of the part. The parts of the parts of man, in the case of the soul, are a rational substance and an incorporeal quality, of which one part is the governing, another the spirited, and another the appetitive. Of these, one is the conceptual, discursive, mnemonic, and deliberative, another is the desiring and attractive, and another is the defensive. And many other things are subdivided from these. Let us now refrain from investigating whether these exist in the soul as parts or as powers. And again the division of the body is into uniform parts, and of these further into head and hands and feet, and these into bones and sinews and flesh, and these into four elements, and these into matter and form. And the disciples of physicians philosophize about many other things concerning natural powers, of which they name one the attractive, another the alterative, and another the excretory, and many things also concerning sensation and imagination and of the vital and organic spirit that holds the living being together, which exists, as they say, as something other than the rational. Therefore it suffices, in order to represent all these things, to say flesh or body of man, and again it suffices through the rational soul to show and to represent the parts into which it is divided, the things from which it is composed and in which it is known. But they, not in order to show that man is perfect, but in order to slander the Lord and to alienate him from our nature, as either not having assumed our [nature] from the beginning or not having preserved whole that which he took from us, by devising these 1.462 and similar sophistries, and by making evil use of the example, have fallen into inescapable and inextricable labyrinths. Indeed, Theodoret also said thus concerning these and similar unholy ones. "There are, however, certain men who have the name of Christians, but openly war against the doctrines of the truth. For some cut the unbegotten into three, and call one good, another evil, and another just; others depict two unbegotten principles, in word diametrically opposed to one another. And others profess to fight against these impious doctrines, but devise another way of impiety; for while confessing the only-begotten Word of God to be Son, they number him as a creature with creation, and place the creator with the creation, and by their impious reasoning they banish the Holy Spirit from the divine nature. But others in other ways, having lost the straight way and not willing to follow in the footsteps of those who have gone before, have become somewhere far from the truth, and some have completely denied the economy that was made for your sake, while others confess indeed that God the Word became man, but a body only

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αὖθις Ἀπολινάριόν τε καὶ Εὐτυχέα διεκδικεῖν αἵρεσιν ἐπειρᾶτο, κυκῶν ὅση δύναμις αὐτῷ τὴν τῆς ἐκ κλησίας εἰρήνην. ἐξελαθεὶς δὲ τῆς Ἀντιοχείας ὁ στασιώδης καὶ ταραξίας τῇ Ἀλεξανδρέων κουφότητι λαίλαπος καὶ θυέλλης δίκην ἐνέσκηψεν, ἔνθα καὶ ἑτέρας καταιγῖδος ἀντιπνευσάσης αὐτῷ τε καὶ τῷ λαῷ συνέχεε πάντας καὶ ἐθορύβησε. διεσκέδασε γὰρ αὐτοὺς Ἰουλιανός τις καλούμενος, Ἁλικαρνασσοῦ μὲν τῆς Ἀσίας ἐπίσκοπος, τῆς δὲ Εὐτυχιανῆς κακοδοξίας προστάτης εὐθυμότατος. Σεβήρου γὰρ μίαν φύσιν εἶναι λέγοντος τὸν Χριστὸν καὶ τὴν ἐν Χριστῷ διαφορὰν δεχομένου, Ἰουλιανοῦ δὲ μίαν μὲν κατὰ τὸν Σεβῆρον φάσκοντος φύσιν, ἀναιροῦντος δὲ τὴν διαφοράν, αἴτιοι πάσης ταραχῆς καὶ ζάλης γεγόνασιν οἱ ἀνόσιοι, μὴ νοοῦντες (κατὰ τὸ δὴ λεγόμενον) μήτε ἃ λέγουσι μήτε περὶ τίνων διαβεβαιοῦνται. οἵτινες πρὸς ἡμᾶς διαμάχονται λαμβάνοντας εἰς παράδειγμα τῆς θείας ἑνώσεως τὸν ἐκ ψυχῆς καὶ σώματος ἄνθρωπον, καὶ φασίν "οὐκοῦν τρεῖς ὁμολογεῖτε φύσεις." ἀλλ' ἴστωσαν οἱ ἀμαθεῖς καὶ ἀπαίδευτοι, ὅταν δύο φύσεις λέγομεν ἡμεῖς, οὐ θεοῦ καὶ σαρκός, οὔτε μὴν θεοῦ καὶ ψυχῆς, ἀλλὰ θεοῦ καὶ ἀνθρώπου. οὐδὲ γάρ ἐστι κυρίως ἀνθρώπου φύσις ἡ τοῦ μέρους φύσις. μέρη μὲν γὰρ ἀνθρώ που ψυχὴ καὶ σῶμα, μέρη δὲ τῶν μερῶν αἱ περὶ αὐτὰ διαιρέσεις τε καὶ ὑποδιαιρέσεις. καὶ μέρη μὲν Χριστοῦ ἀσύγχυτα θεότης καὶ ἀν 1.461 θρωπότης, ψυχὴ δὲ καὶ σῶμα ἄλλα μέρη τοῦ μέρους. μέρη μὲν τῶν μερῶν τοῦ ἀνθρώπου ἐπὶ μὲν ψυχῆς οὐσία λογικὴ καὶ ποιότης ἀσώ ματος, ὧν τὸ μὲν ἡγεμονικόν, τὸ δὲ θυμικόν, τὸ δὲ ἐπιθυμητικόν. τούτων τὸ μὲν ἐννοηματικὸν διανοητικὸν μνημονευτικόν τε καὶ βου λευτικόν, τὸ δὲ ὀρεκτικόν τε καὶ ἑλκτικόν, τὸ δὲ ἀμυντικόν. καὶ πολλὰ ἕτερα τούτοις ὑποδιαιροῦνται. ἀφείσθω τὰ νῦν ζητεῖν πότερον ὡς μέρη ταῦτα εἰσὶν ἐν τῇ ψυχῇ ἢ ὡς δυνάμεις. ἡ δὲ τοῦ σώματος πάλιν διαίρεσις γίνεται εἰς ὁμοιομερῆ, καὶ τούτων ἔτι εἰς κεφαλὴν καὶ χεῖρας καὶ πόδας, καὶ ταῦτα εἰς ὀστέα καὶ νεῦρα καὶ σάρκα, καὶ ταῦτα εἰς τέσσαρα στοιχεῖα, καὶ ταῦτα εἰς ὕλην καὶ εἶδος. πολλὰ δὲ καὶ ἕτερα φιλοσοφοῦσιν ἰατρῶν παῖδες περὶ φυ σικῶν δυνάμεων, ὧν τὴν μὲν ἑλκτικὴν τὴν δὲ ἀλλοιωτικὴν τὴν δὲ ἀποκριτικὴν ὀνομάζουσι, πολλὰ δὲ καὶ περὶ αἰσθήσεως καὶ φαν τασίας καὶ τοῦ συνέχοντος τὸ ζῷον ζωτικοῦ καὶ ὀργανικοῦ πνεύμα τος, ἑτέρου παρὰ τὸ λογικόν, ὡς φασίν, ὑπάρχοντος. ὥστε τοίνυν ἀπόχρη πρὸς τὸ παραστῆσαι ταῦτα πάντα [διὰ] τὸ σάρκα εἰπεῖν ἢ σῶμα ἀνθρώπου, καὶ ἀπόχρη πάλιν διὰ τῆς λογικῆς ψυχῆς τὸ εἰς ἃ διαιρεῖται μέρη δηλῶσαί τε καὶ παραστῆσαι τὰ ἐξ ὧν συνέστη κεν ἐν οἷς γνωρίζεται. οἱ δέ, οὐχ ἵνα τὸν ἄνθρωπον τέλειον ἀπο φήνωσιν, ἀλλ' ἵνα τὸν κύριον συκοφαντήσωσι καὶ τῆς ἡμετέρας αὐτὸν ἀλλοτριώσωσι φύσεως, καὶ ἢ μὴ προσειληφότα τὴν ἀρχὴν τὸ ἡμέτερον ἢ μὴ φυλάξαντα σῶον ὅπερ ἔσχε παρ' ἡμῶν, ταῦτα 1.462 καὶ τὰ τοιαῦτα σοφιζόμενοι, καὶ περὶ τὸ παράδειγμα κακουργοῦν τες, εἰς ἀφύκτους καὶ ἀδιεξοδεύτους καταπεπτώκασι λαβυρίν θους. Ἀμέλει γέ τοι καὶ Θεοδώρητος ἔφη περὶ τούτων καὶ τῶν τοιούτων ἀνοσίων οὕτως. "εἰσὶ μέντοι γέ τινες οἳ καὶ Χριστιανῶν μὲν προσηγορίαν ἔχουσιν, ἄντικρυς δὲ τοῖς τῆς ἀληθείας δόγμασι πολεμοῦσιν. οἱ μὲν γὰρ τὸ ἀγέννητον εἰς τρία τέμνουσι, καὶ τὸ μὲν καλοῦσιν ἀγαθὸν τὸ δὲ κακὸν τὸ δὲ δίκαιον· οἱ δὲ δύο ἀρχὰς ἀγεννήτους ζωγραφοῦσι, τῷ λόγῳ ἀλλήλαις ἐναντίας ἐκ διαμέτρου. ἄλλοι δὲ τοῖς μὲν ἀσεβέσι τούτοις πολεμεῖν ἐπαγγέλλονται δόγμα σιν, ἑτέραν δὲ δυσσεβείας ἐπινοοῦσιν ὁδόν· τὸν γὰρ τοῦ θεοῦ μο νογενῆ λόγον ὁμολογοῦντες υἱὸν ὡς ποίημα τῇ κτίσει συναριθμοῦσι, καὶ τὸν κτίστην ἱστῶσι μετὰ τῆς κτίσεως, καὶ τὸ ἅγιον πνεῦμα τῷ δυσσεβεῖ λόγῳ τῆς θείας ἐξορίζουσι φύσεως. ἄλλοι δὲ ἄλλως τὴν εὐθεῖαν ὁδὸν ἀπολέσαντες καὶ τοῖς τῶν προωδευκότων ἴχνεσιν ἀκο λουθῆσαι μὴ βουληθέντες πόρρω που τῆς ἀληθείας ἐγένοντο, καὶ οἱ μὲν τὴν ὑπὲρ ὑμῶν γεγενημένην οἰκονομίαν παντελῶς ἀπηρνή σαντο, οἱ δὲ ὁμολογοῦσι μὲν ἐνανθρωπῆσαι τὸν θεὸν λόγον, σῶμα δὲ μόνον