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conceived along with them, formed a common mark of the parts, which characterizes the one hypostasis completed from them. For we say that the one hypostasis of Christ, completed from flesh and divinity by their coming together in a natural, that is, a true and real, union, has become common to them according to the ineffable union. And I say 'common' as the one and the same most proper hypostasis of the parts, which was manifested from the union; or rather, as being the one and the same hypostasis of the Logos, now and before; but before, indeed, without cause, simple and incomposite; but later, for a cause, through the assumption of flesh intellectually ensouled, it became in truth unchangeably composite; in which, being set apart from the extremes, I mean the Father and the Mother, He is united to Himself, having no difference whatsoever; so that there may not be a complete generation away from the hypostatic identity of the parts—which is the generation of the difference of the parts in it—dissolving the hypostatic union into a personal dyad; being unable to show how the personal identity of the parts with each other is preserved, being divided by the hypostatic difference into a dyad of persons.

Because the common hypostatic properties of the parts set the whole, that is, Christ, apart from the extremes; while the common essential properties of the parts, with respect to the extremes, joined Christ as a whole essentially to the extremes.

For the flesh did not maintain its difference from the Logos by those properties by which it was set apart from other men; nor again, by those properties in which it differed from the Logos, was it also set apart from us. But by those properties by which it was set apart from us, by these it preserved the hypostatic union, that is, identity, with the Logos; and by those by which it was naturally united to us, by these, that is, it had its essential difference from the Logos preserved. Just as the Logos, also, by those properties by which He was set apart from the commonality of the Godhead as Son and Logos, by these He preserved the hypostatic union, that is, identity, with the flesh; and by those properties by which as God He kept His natural difference from the flesh, by these, being united in essence to the Father and the Spirit, He interchanged both the difference and the identity with respect to Himself and the extremes; being united to the extremes by the natural commonalities of the parts, but distinguished from the extremes hypostatically by the properties of these same parts; in the hypostatic identity of His own parts, showing the difference from the extremes preserved with respect to Himself; but in the essential otherness of the parts, bearing the natural identity of the extremes with respect to the parts. But if by the commonalities of the parts He was united to the extremes, and by the properties He was set apart from the extremes; it is clear that by those properties by which He was united to the extremes, He had the natural difference of the parts from one another preserved. And by those by which He was distinguished from the extremes, He had the hypostatic identity of the parts made manifest.

Therefore, Christ possessed, of each of the parts from which He was composed, both the common and the particular; the common, in the principle of the essential identity with His own parts of the extremes, according to which He had the difference of the parts from one another preserved even after the union; and the particular, in the principle of the hypostatic identity of the parts, according to which He was set apart from the extremes, preserving the distinction with respect to them without confusion. For the true hypostatic union of each of the parts coming together with one another for the composition of a certain whole, in the coming together that is simultaneous with the generation of a certain whole, taking along with the common the property that sets each apart from the essential commonality, shows it to be enhypostasized, but not a hypostasis; because it did not subsist separately in itself; of those of the same genus, or of that according to the union

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συνεπινοουμένη, γνώρισμα κοινόν ἀπετέλεσε τῶν μερῶν, τό χαρακτηρίζον τήν ἐξ αὐτῶν συμπληρωθεῖσαν μίαν ὑπόστασιν. Κοινήν γάρ σαρκός καί θεότητος κατά τήν ἄῤῥητον ἕνωσιν γεγενῆσθαί φαμεν, τήν ἐξ αὐτῶν συνόδῳ τῇ καθ' ἕνωσιν φυσικήν, ἤγουν ἀληθῆ τε καί πραγματικήν, συμπληρωθεῖσαν τοῦ Χριστοῦ μίαν ὑπόστασιν. Φημί δέ κοινήν, ὡς μίαν καί τήν αὐτήν τῶν μερῶν ἰδικωτάτην ἐκ τῆς ἑνώσεως ἀποφανθεῖσαν ὑπόστασιν· μᾶλλον δέ μίαν τοῦ Λόγου καί τήν αὐτήν ὑπάρχουσαν νῦν τε καί πρότερον· ἀλλά πρότερον μέν ἀναιτίως, ἁπλῆν τε καί ἀσύνθετον· ὕστερον δέ δι᾿ αἰτίαν προσλήψει σαρκός νοερῶς ἐψυχωμένης ἀτρέπτως γενομένην κατ᾿ ἀλήθειαν σύνθετον· καθ᾿ ἥν τῶν ἄκρων, Πατρός τέ φημι καί Μητρός ἀφοριζόμενος, πρός ἑαυτόν ἥνωται, καθοτιοῦν οὐκ ἔχων διαφοράν· ἵνα μή γένηται παντελής τῆς καθ᾿ ὑπόστασιν τῶν μερῶν ταυτότητος ἀπογένεσις, ἡ τῆς κατ᾿ αὐτήν τῶν μερῶν διαφορᾶς γένεσις, εἰς δυάδα προσωπικήν διαλύουσα τήν καθ᾿ ὑπόστασιν ἕνωσιν· οὐκ ἔχουσα πῶς δεῖξαι τήν πρός ἄλληλα τῶν μερῶν προσωπικήν ταυτότητα σωζομένην, τῇ καθ᾿ ὑπόστασιν διαφορᾷ πρός δυάδα προσώπων μεριζομένην.

Ὅτι τά μέν καθ᾿ ὑπόστασιν κοινά τῶν μερῶν, τό ὅλον ἤγουν τόν Χριστόν ἠφόριζε τῶν ἄκρων· τά δέ κατ᾿ οὐσίαν πρός τά ἄκρα κοινά τῶν μερῶν, ὡς ὅλον συνῆπτε τοῖς ἄκροις οὐσιωδῶς τόν Χριστόν.

Οὐ γάρ οἷς ἠφορίζετο τῶν λοιπῶν ἀνθρώπων ἰδιώμασιν ἡ σάρξ, τούτοις διετήρει τήν πρός τόν Λόγον διαφοράν· οὔτ᾿ ἄν πάλιν, οἷς τοῦ Λόγου διέφερεν ἰδιώμασι, τούτοις καί ἡμῶν ἠφορίζετο. Ἀλλ᾿ οἷς πρός ἡμᾶς ἠφορίζετο, τούτοις τήν καθ᾿ ὑπόστασιν πρός τόν λόγον διέσωζεν ἕνωσιν, ἤγουν ταυτότητα· καί οἷς ἡμῖν ἥνωτο φυσικῶς, τούτοις δηλαδή τήν πρός τόν Λόγον σωζομένην εἶχεν οὐσιώδη διαφοράν. Ὥσπερ καί ὁ Λόγος, οἷς ἠφορίζετο τοῦ κοινοῦ τῆς θεότητος ἰδιώμασιν ὡς Υἱός καί Λόγος, τούτοις πρός τήν σάρκα τήν καθ' ὑπόστασιν διέσωζεν ἔνωσιν, ἤγουν ταυτότητα· καί οἷς ὡς Θεός τήν πρός τήν σάρκα φυσικήν ἐτήρει διαφοράν, τούτοις Πατρί τε καί Πνεύματι κατ' οὐσίαν ἑνούμενος ἐπήλλαττε τήν τε πρός ἑαυτόν καί τά ἄκρα διαφοράν καί ταυτότητα· κοινότησι μέν τῶν μερῶν κατά φύσιν τοῖς ἄκροις ἑνούμενος, ἰδιότησι δέ τῶν αὐτῶν δηλαδή μερῶν, καθ᾿ ὑπόστασιν τῶν ἄκρων διακρινόμενος· ἐν μέν τῇ καθ᾿ ὑπόστασιν ταυτότητι τῶν οἰκείων μερῶν, πρός ἑαυτόν δεικνύς σωζομένην τήν τῶν ἄκρων διαφοράν· ἐν δέ τῇ τῶν μερῶν κατ᾿ οὐσίαν ἑτερότητι, τήν πρός τά μέρη τῶν ἄκρων ταυτότητα φυσικήν ἐπιφερόμενος. Εἰ δέ ταῖς μέν κοινότησι τῶν μερῶν ἥνωτο τοῖς ἄκροις, ταῖς δέ τῶν ἰδιότησιν ἠφορίζετο τῶν ἄκρων· δῆλον ὡς οἷς ἥνωτο τοῖς ἄκροις, τήν πρός ἄλληλα τῶν μερῶν φυσικήν εἶχε σωζομένην διαφοράν. Οἷς δέ διεκρίνετο τῶν ἄκρων, τήν καθ᾿ ὑπόστασιν τῶν μερῶν εἶχε ταυτότητα διαφαινομένην.

Οὐκοῦν ἑκατέρου τῶν ἐξ ὧν συνετέθη μερῶν ὁ Χριστός εἶχε, τό τε κοινόν καί τό ἰδικόν· τό μέν κοινόν, ἐν τῷ λόγῳ τῆς κατ᾿ οὐσίαν πρός τά ἑαυτοῦ μέρη τῶν ἄκρων ταυτότητος καθ᾿ ὅν τήν πρός ἄλληλα τῶν μερῶν καί μετά τήν ἕνωσιν σωζομένην εἶχε διαφοράν· τό δέ ἴδιον, ἐν τῷ λόγῳ τῆς καθ᾿ ὑπόστασιν ταυτότητος τῶν μερῶν, καθ᾿ ὅν ἠφορίζετο τῶν ἄκρων, ἀσύγχυτον τήν πρός αὐτά σώζων διάκρισιν. Ἡ γάρ ἀληθής καθ᾿ ὑπόστασιν ἕνωσις, ἑκατέρου τῶν εἰς ὅλου τινός σύνθεσιν ἀλλήλοις συνερχομένων μερῶν, κατά τήν ἅμα πρός ὅλου τινός γένεσιν σύνοδον, τό ἀφορίζον ἑκάτερον τῆς κατ᾿ οὐσίαν κοινότητος ἰδίωμα, τῷ κοινῷ συμπαραλαβοῦσα, δείκνυσιν ἐνυπόστατον, ἀλλ' οὐχ ὑπόστασιν· ὅτι μή καθ᾿ αὐτό διωρισμένως ὑπέστη· τῶν ὁμογενῶν, ἤ τοῦ καθ᾿ ἕνωσιν