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according to the Godhead, but in the last days the same one for our sake and for our salvation from Mary the Virgin according to the manhood, the same one consubstantial with the Father according to the Godhead and consubstantial with us according to the manhood. For a union of two natures has been made; wherefore we confess one Christ, one Son, one Lord. According, therefore, to this concept of the unconfused union, we confess the holy Virgin to be truly Theotokos, because God the Word was incarnate and became man and from her very conception united to himself the temple taken from her. And if it seems good, let us take as an example the composition that constitutes us, by which we are human beings. For we are composed of soul and body, and we see two natures, 1.668 one of the body and the other of the soul. But one man from both by union, and the fact of being composed of two natures does not cause the one to be conceived as two men, but one man by composition, as I said, that of soul and body. For if we should abolish the fact that the one and only Christ is of two and different natures, being indivisible after the union, those of the opposite view will say, "If the whole is one nature, how did he become man, or what sort of flesh did he make his own?" But as for those who say that a mixture or confusion or mingling of God the Word with the flesh took place, may your Piety see fit to silence them publicly.'" After these things, when Cyril died, a certain monk and archimandrite named Eutyches arose, and drew away after him no small part of the people, ratifying the teachings of Nestorius and his evil dogma, asserting that the flesh of the Lord is not consubstantial with us. And indeed again, after a little while, by the prevailing diabolical hand, another synod in Ephesus, a robber and unholy one, takes place, Flavian of Constantinople also having been sent there, while Dioscorus of Alexandria held all authority; and the divine Flavian is killed, fighting for the orthodox faith, and the first synod in Ephesus is overturned, when certain bishops signed under deadly force, among whom was Basil of Seleucia.

And thence, with the evil dogmas of Nestorius and Dioscorus and Eutyches being published, 1.669 and great confusion arising especially in the East, Proterius the great priest is killed and many others. Since things were thus, Marcian the emperor arose from God, and having gathered the synod of the 630 fathers in Chalcedon, Dioscorus and Eutyches being present, with whom he himself also went, Dioscorus and Eutyches and Nestorius are condemned and again anathematized, but they received Theodoret and Ibas and Basil of Seleucia after they had signed. And with the robber synod having been overturned and anathematized, the divine fathers brought all to one agreement. And these four synods having thus taken place and been confirmed and holding sway in the church of God, those who held the views of Nestorius were eager again to strengthen their heresy... the opportunity of the hearth of Theodore of Mopsuestia, who had blasphemed far worse than his student Nestorius. Wherefore, therefore, we also following our fathers, and wishing the right faith to be preserved unharmed, urge that after examining his blasphemies you pronounce against him and those who think like him. For in addition to his other innumerable blasphemies made against Christ our God, that the Word of God is one and Christ another, troubled by the passions of the soul and the desires of the flesh, and that he gradually departed from worse things and came to better things by the progress of his works, and by the best way of life became blameless, and as a mere 1.670 man was baptized in the name of the Father and of the Son and of the Holy Spirit, and through baptism received the grace of the Holy Spirit, and

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κατὰ τὴν θεότητα, ἐπ' ἐσχάτων δὲ τῶν ἡμε ρῶν τὸν αὐτὸν δι' ἡμᾶς καὶ διὰ τὴν ἡμετέραν σωτηρίαν ἐκ Μα ρίας τῆς παρθένου κατὰ τὴν ἀνθρωπότητα, ὁμοούσιον τῷ πατρὶ τὸν αὐτὸν κατὰ τὴν θεότητα καὶ ὁμοούσιον ἡμῖν κατὰ τὴν ἀνθρω πότητα. δύο γὰρ φύσεων ἕνωσις γέγονεν· ὅθεν ἕνα Χριστόν, ἕνα υἱόν, ἕνα κύριον ὁμολογοῦμεν. κατὰ ταύτην οὖν τὴν τῆς ἀσυγχύτου ἑνώσεως ἔννοιαν ὁμολογοῦμεν καὶ τὴν ἁγίαν παρθένον ἀληθῶς θεοτόκον, διὰ τὸ τὸν θεὸν λόγον σαρκωθῆναι καὶ ἐναν θρωπῆσαι καὶ ἐξ αὐτῆς συλλήψεως ἑνῶσαι αὐτῷ τὸν ἐξ αὐτῆς ληφθέντα ναόν. καὶ εἰ δοκεῖ, δεξώμεθα εἰς παράδειγμα τὴν καθ' ἡμᾶς αὐτοὺς σύνθεσιν, καθ' ἥν ἐσμεν ἄνθρωποι. συντε θείμεθα γὰρ ἐκ ψυχῆς καὶ σώμανος, καὶ ὁρῶμεν φύσεις δύο, 1.668 ἑτέραν μὲν τοῦ σώματος ἑτέραν δὲ τῆς ψυχῆς. ἀλλ' εἷς ἐξ ἀμφοῖν καθ' ἕνωσιν ἄνθρωπος, καὶ οὐχὶ τὸ ἐκ δύο φύσεων συντεθεῖσθαι δύο ἀνθρώπους τὸν ἕνα νοεῖσθαι παρασκευάζει, ἀλλ' ἕνα τὸν ἄν θρωπον κατὰ σύνθεσιν, ὡς ἔφην, τὴν ἐκ ψυχῆς καὶ σώματος. ἐὰν γὰρ ἀνέλωμεν τὸ ὅτι ἐκ δύο καὶ διαφόρων φύσεων ὁ εἷς καὶ μόνος ἐστὶ Χριστός, ἀδιάσπαστος ὢν μετὰ τὴν ἕνωσιν, ἐροῦσιν οἱ δι' ἐναντίας «εἰ μία φύσις τὸ ὅλον, πῶς ἐνηνθρώπησεν, ἢ ποίαν ἰδίαν ἐποιήσατο σάρκα;» τοὺς δὲ λέγοντας ὅτι κρᾶσις ἢ σύγχυσις ἢ φυρμὸς ἐγένετο τοῦ θεοῦ λόγου πρὸς τὴν σάρκα, καταξιωσάτω σου ἡ θεοσέβεια προδήλως ἐπιστομίζειν." μετὰ δὲ ταῦτα Κυ ρίλλου τελευτήσαντος ἐπιφύεται μοναχός τις καὶ ἀρχιμανδρίτης Εὐτυχὴς ὀνομαζόμενος, καὶ ἀποσπᾷ κατόπιν αὐτοῦ μέρος οὐκ ὀλίγον τοῦ λαοῦ, κυρῶν τὰ Νεστορίου καὶ τὸ αὐτοῦ πονηρὸν δό γμα, φάσκων μὴ εἶναι τὴν σάρκα τοῦ κυρίου ἡμῖν ὁμοούσιον. καὶ δὴ πάλιν μετ' ὀλίγον διαβολικῆς ἰσχυσάσης χειρὸς ἑτέρα σύνο δος ἐν Ἐφέσῳ λῃστρικὴ καὶ οὐχ ὁσία γίνεται, παραπεμφθέντος ἐκεῖσε καὶ Φλαβιανοῦ Κωνσταντινουπόλεως, τὴν πᾶσαν ἐξουσίαν ∆ιοσκόρου Ἀλεξανδρείας ἔχοντος· καὶ φονεύεται μὲν Φλαβιανὸς ὁ θεῖος, ὑπερμαχῶν τῆς ὀρθοδόξου πίστεως, ἀνατρέπεται δὲ ἡ ἐν Ἐφέσῳ πρώτη σύνοδος, ὑπογραψάντων φονικῇ βίᾳ τινῶν ἐπι σκόπων, ἐξ ὧν ὑπῆρχε Βασίλειος ὁ Σελευκείας.

Kἀντεῦθεν τῶν τοῦ Νεστορίου καὶ ∆ιοσκόρου καὶ Εὐτυχοῦς δημοσιευομένων πο 1.669 νηρῶν δογμάτων, καὶ πολλῆς ταραχῆς γινομένης μάλιστα ἐν τῇ ἀνατολῇ, φονεύεται Προτέριος ὁ μέγας ἱερεὺς καὶ ἕτεροι πλεῖστοι. τούτων οὖν οὕτως ἐχόντων ἀνίσταται θεόθεν Μαρκιανὸς ὁ βασι λεύς, καὶ συναγαγὼν ἐν Χαλκηδόνι τὴν τῶν χλʹ πατέρων σύνο δον, παρόντων ∆ιοσκόρου καὶ Εὐτυχοῦς, μεθ' ὧν καὶ αὐτὸς πορευθείς, καταδικάζονται μὲν ∆ιόσκορος καὶ Εὐτυχὴς καὶ Νε στόριος καὶ πάλιν ἀναθεματίζονται, Θεοδώρητον δὲ καὶ Ἴβαν καὶ Βασίλειον Σελευκείας ἐδέξαντο καθυπογράψαντας. καὶ τῆς λῃστρικῆς συνόδου ἀνατραπείσης καὶ ἀναθεματισθείσης, εἰς μίαν συμφωνίαν ἤγαγον πάντας οἱ θεῖοι πατέρες. τούτων δὲ τῶν τεσ σάρων συνόδων οὕτω γενομένων καὶ ἐπιβεβαιωθεισῶν καὶ κρατου σῶν ἐν τῇ τοῦ θεοῦ ἐκκλησίᾳ, οἱ τὰ Νεστορίου φρονοῦντες ἐσπού δασαν αὖθις τὴν αἵρεσιν αὐτῶν κρατῦναι ... τῆς Θεοδώρου τοῦ Μόψου ἑστίας ἀφορμῆς, πολλῷ χείρονα τοῦ μαθητοῦ αὐτοῦ Νε στορίου βλασφημήσαντος. ὅθεν τοίνυν καὶ ἡμεῖς ἀκολουθοῦντες τοῖς ἡμετέροις πατράσι, καὶ βουλόμενοι τὴν ὀρθὴν πίστιν ἀλώ βητον διαφυλάττεσθαι, προτρέπομεν καὶ τούτου τὰς βλασφημίας διεξετάσαντας κατ' αὐτοῦ καὶ τῶν ὁμοφρόνων αὐτοῦ ἀποφήνα σθαι. πρὸς γὰρ ταῖς ἄλλαις ἀναριθμήτοις αὐτοῦ δυσφημίαις εἰς Χριστὸν τὸν θεὸν ἡμῶν γενομέναις, ἄλλον εἶναι τὸν θεὸν λόγον καὶ ἄλλον τὸν Χριστόν, ὑπὸ τῶν τῆς ψυχῆς παθῶν καὶ τῶν τῆς σαρκὸς ἐπιθυμιῶν ἐνοχλούμενον, καὶ τῶν χειρόνων κατὰ μικρὸν ἀφιστάμενον πρὸς τὰ κρείττονα τῇ προκοπῇ τῶν ἔργων ἐληλυθέ ναι, καὶ τῇ ἀρίστῃ πολιτείᾳ γενόμενον ἄμωμον, καὶ ὡς ψιλὸν ἄν 1.670 θρωπον ἐν ὀνόματι πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος βαπτι σθῆναι, καὶ διὰ τοῦ βαπτίσματος τὴν χάριν τοῦ ἁγίου πνεύματος εἰληφέναι, καὶ