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in the natural community of its own parts with other human beings, with whom it bears one and the same nature in kind; but being divided by the hypostatic particularity of its parts from the rest of human beings, with whom it bears another and different person according to hypostasis; by which principle it is distinguished from other human beings, preserving the unity of its own personal, indivisible monad completely without difference; and by which principle it is naturally united to other human beings, preserving without confusion the difference of the essential otherness of its own parts; From this, the account of the Incarnation, that is, the humanization of the one God the Word of the Holy, consubstantial, and adorable Trinity, is clear to us and has nothing enigmatic.

That Christ, being united by the communities in essence of his own parts with the extremes, had the difference of the parts with respect to each other preserved; and by the particularities of the parts, he demonstrated the hypostatic identity as of a whole, common to both.

Teaching us expressly that the Word of God, being perfect according to nature and essence, by which he is the same as the Father and the Spirit and consubstantial, and according to person and hypostasis, by which he is other than the Father and the Spirit, preserving the personal difference without confusion, having been incarnate of the Holy Spirit and the Holy Theotokos and ever-virgin Mary, became perfectly human; that is, he became a perfect man, clearly by the assumption of flesh having an intellectual and rational soul, which received in him both its nature and its hypostasis; that is, both its being and its subsisting, at the very same time as the conception of the Word; since the Word himself, instead of seed—or rather, was found to be the willing seed of his own incarnation, and became composite according to hypostasis, (556) who is simple and incomposite according to nature; one and the same, remaining in the permanence of the parts from which he was constituted, unchangeable, indivisible, and unconfused; so that he might be by hypostasis the mediator for the parts from which he was composed; joining in himself the distance of the extremes; making peace, and reconciling human nature to God the Father through the Spirit; as being truly God by essence, and having become truly man by nature according to the economy; being neither divided by the natural difference of his own parts, nor confused by the hypostatic unity of the same; but by the principle of the essential community of the parts from which he was composed, being united by nature both to the Father and to the Mother, he was shown to preserve the difference of the parts from which he was composed with respect to each other; and by the principle of the hypostatic particularity of his own parts, being distinguished from the extremes, I mean both the Father and the Mother, he was shown to have the monadic quality of his own hypostasis completely without difference, being always united in the ultimate personal identity of his own parts with each other. For the essential community of one of the parts with the extremes, in the unity of the one hypostasis, preserving without confusion the difference of the nature of the other, did not allow one nature of both to be known by the pious from the union, lest there should be a complete removal from the essence of the parts, which is the generation by composition of the one nature of the whole from them, not having a way to guard the natural kinship with the parts of the extremes, not preserving the essential difference of the parts from which it was composed with respect to each other after the union; but it provided one composite hypostasis to be seen from the union, being preserved by the natural existence of the parts from which it was composed. But the hypostatic particularity of one of the parts, as for the composition of a certain whole, Christ, by the essential common

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τῇ κατά φύσιν κοινότητι τῶν οἰκείων μερῶν τοῖς ἄλλοις ἀνθρώποις, πρός οὕς μίαν καί τήν αὐτήν κατ᾿ εἶδος ἐπιφέρεται φύσιν· διαιρούμενος δέ τῇ καθ᾿ ὑπόστασιν τῶν μερῶν ἰδιότητι τῶν λοιπῶν ἀνθρώπων, πρός οὕς ἕτερόν τε κατά τήν ὑπόστασιν καί διάφορον, ἐπιφέρεται πρόσωπον· ᾧ διακρίνεται λόγῳ τῶν ἄλλων ἀνθρώπων, τήν ἑνότητα τῆς οἰκείας προσωπικῆς ἀδιαιρέτου μονάδος φυλάττων παντελῶς ἀδιάφορον· καί ᾧ τοῖς ἄλλοις ἑνοῦσθαι λόγῳ πέφυκεν ἀνθρώποις, τήν διαφοράν τῆς τῶν οἰκείων μερῶν οὐσιώδους ἑτερότητος σώζων ἀσύγχυτον· σαφής ἐντεῦθεν ἡμῖν, καί μηδέν ἔχων γριφῶδες ὁ περί τῆς σαρκώσεως, ἤγουν ἐνθρωπήσεως τοῦ ἑνός τῆς ἁγίας καί ὁμοουσίου καί προσκυνητῆς Τριάδος Θεοῦ Λόγου καθέστηκε λόγος.

Ὅτι ὁ Χριστός ταῖς μέν κατ᾿ οὐσίαν τῶν οἰκείων μερῶν πρός τά ἄκρα κοινότησιν ἑνούμενος, τήν πρός ἄλληλα τῶν μερῶν σωζομένην εἶχε διαφοράν· ταῖς δέ τῶν μερῶν ἰδιότησι, τό καθ᾿ ὑπόστασιν διεδείκνυ ταυτόν ὡς ὅλου, κοινόν ἀμφοτέρων.

∆ιδάσκων διαῤῥήδην ἡμᾶς, ὅτιπερ ὁ τοῦ Θεοῦ Λόγος τέλειος ὑπάρχων κατά τήν φύσιν καί τήν οὐσίαν, καθ᾿ ἥν ταυτόν ἐστι τῷ Πατρί καί τῷ Πνεύματι καί ὁμοούσιος, κατά τε τό πρόσωπον καί τήν ὑπόστασιν, καθ᾿ ἥν ἕτερος πρός τόν Πατέρα καί τό Πνεῦμα καθέστηκε, τήν προσωπικήν ἀσύγχυτον σώζων διαφοράν, σαρκωθείς ἐκ Πνεύματος ἁγίου, καί τῆς ἁγίας Θεοτόκου καί ἀειπαρθένου Μαρίας, τελείως ἐνηνθρώπησεν· τουτέστι, τέλειος γέγονεν ἄνθρωπος, κατά πρόσληψιν δηλονότι σαρκός, ψυχήν ἐχούσης νοεράν τε καί λογικήν, ἐν αὐτῷ τήν τε φύσιν λαβούσης καί τήν ὑπόστασιν· τουτέστι, τό εἶναί τε καί τό ὑφεστᾶναι, κατ᾿ αὐτήν ἅμα τοῦ Λόγου τήν σύλληψιν· ἐπείπερ αὐτός ὁ Λόγος ἀντί σπορᾶς· μᾶλλον δέ σπορά τῆς οἰκείας θέλων εὑρέθη σαρκώσεως, καί γέγονε κατά τήν ὑπόστασιν σύνθετος, (556) ὁ κατά τήν φύσιν ἁπλοῦς καί ἀσύνθετος· εἷς καί αὐτός ἐν τῇ μονιμότητι τῶν ἐξ ὧν συνέστη μερῶν διαμένων ἄτρεπτος, ἀδιαίρετός τε καί ἀσύγχυτος· ἵνα ᾖ καθ᾿ ὑπόστασιν μεσίτης τοῖς ἐξ ὧν συνετέθη μέρεσι· τήν τῶν ἄκρων ἐν ἑαυτῷ συνάπτων διάστασιν· ποιῶν εἰρήνη, καί ἀποκαταλλάσσων τῷ Θεῷ καί Πατρί διά τοῦ Πνεύματος τήν φύσιν τήν ἀνθρωπίνην· ὡς Θεός ἀληθῶς κατ᾿ οὐσίαν ὑπάρχων, καί ἄνθρωπος ἀληθῶς φύσει κατ᾿ οἰκονομίαν γενόμενος· μήτε τῇ κατά φύσιν διαφορᾷ τῶν οἰκείων μερῶν διαιρούμενος, μήτε τῇ καθ᾿ ὑπόστασιν ἑνότητι τῶν αὐτῶν συγχεόμενος· ἀλλά τῷ μέν λόγῳ τῆς κατ᾿ οὐσίαν τῶν ἐξ ὧν συνετέθη μερῶν κοινότητος, Πατρί τε καί Μητρί κατά φύσιν ἑνούμενος, τήν πρός ἄλληλα τῶν ἐξ ὧν συνετέθη μερῶν διεδείκνυτο σώζων διαφοράν· τῷ δέ λόγῳ τῆς καθ᾿ ὑπόστασιν τῶν οἰκείων μερῶν ἰδιότητος, τῶν ἄκρων Πατρός τέ φημι καί Μητρός διακρινόμενος, τό μοναδικόν τῆς οἰκείας ὑποστάσεως ἔχων διεφαίνετο παντελῶς ἀδιάφορον, ἐν τῇ πρός ἄλληλα κατ᾿ ἄκρον προσωπικῇ ταυτότητι τῶν οἰκείων μερῶν διαπαντός ἑνιζόμενον. Ἡ γάρ κατ᾿ οὐσίαν θατέρου τῶν μερῶν πρός τά ἄκρα κοινότης, ἐν τῇ ἑνότητι τῆς μιᾶς ὑποστάσεως, ἀσύγχυτον τό διάφορον τῆς θατέρου διασώζουσα φύσεως, μίαν ἀμφοτέρων ἐκ τῆς ἑνώσεως τοῖς εὐσεβέσιν οὐκ ἐδίδου γνωρίζεσθαι φύσιν, ἵνα μή γένηται παντελῶς κατ᾿ οὐσίαν τῶν μερῶν ἀπογένεσις, ἡ κατά σύνθεσιν τῆς ἐξ αὐτῶν τοῦ ὅλου μιᾶς φύσεως γένεσις, οὐκ ἔχουσα πῶς τήν φυσικήν πρός τά μέρη τῶν ἄκρων φυλάξει συγγένειαν, μή σώζουσα τήν κατ᾿ οὐσίαν πρός ἄλληλα τῶν ἐξ ὧν συνετέθη μερῶν διαφοράν μετά τήν ἕνωσιν· ἀλλ᾿ ὑπόστασιν μίαν παρεῖχεν ὁρᾷν ἐκ τῆς ἑνώσεως σύνθετον, τῇ κατά φύσιν τῶν ἐξ ὧν συνετέθη μερῶν ὑπάρξει συντηρουμένην. Ἡ δέ καθ᾿ ὑπόστασιν θατέρου τῶν ὡς εἰς ὅλου τινός τοῦ Χριστοῦ σύνθεσιν μερῶν ἰδιότης, τῷ κατ' οὐσίαν κοινῷ