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said in opposition, I considered it necessary to compose some small things for an introduction, and beginning it, I say thus:

The Opinion of Manes. Manes, the inventor of the opposing darkness, or rather the fabrication of the power of darkness, truly fantasized and dreamed that the Lord was manifested by a mere phantasm and an empty form of a human body, so that, he says, he seemed both to suffer and to act, which things he did and suffered for our sake, but that none of these things existed in reality and in truth, but only by appearance and deceit to beguile men, with whom it is held he associated. For this reason also he refuses to speak of two natures in the Lord, but one, that of the divinity, inasmuch as that deceptive (form, was not deemed worthy) by him to be called a human nature.

The Opinion of Paul of Samosata. But a certain Paul, a contemporary of this Manes, a Samosatene by birth, but bishop of Antioch of Syria, blasphemed that the Lord was a mere man. And just as in each of the prophets, so also in him the indwelling of the Word of God occurred; hence also that there were two natures in Christ, possessing themselves dividedly and being altogether incommunicable with each other, Christ (1488) himself being one, and the Word of God dwelling in him another. These then are the first sprouts of speaking evilly and blasphemously of one nature, and of two, concerning the Savior Christ; the one for the abolition of the humanity, the other of the divinity.

The Opinion of Apollinaris. And when no little time had passed, a certain Apollinaris, having become bishop of Laodicea of Syria, which is on the sea coast, became the leader of another vanity. For while the Arians said that the Lord's flesh was altogether soulless, this Apollinaris said that the Lord assumed flesh indeed animated with a vital soul, but did not take on our mind; for that flesh did not need a human mind, being governed by the Word of God who had put it on; but neither could it contain another rational power besides the divine one; for not even the human mind itself could endure the indwelling with the greater and the Master. Having supposed these things, he maintains that there is one nature of the Word and of the flesh, inasmuch as the flesh was incomplete for being a whole man, and for this reason was not worthy to be called a nature.

The Opinion of Theodore of Mopsuestia. And after this Apollinaris, immediately there appears a certain Theodore, who obtained the bishopric of Mopsuestia, so called, in the land of the Cilicians; who, being diametrically opposed to Apollinaris, with a bold soul and a fearless heart pours out no ordinary insults against the Lord Christ; calling him a common man, one of us, and having received the grace of God by progress, to be named God; and from the

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ἐναντίας λεγόμενα, μικρά τινα πρός εἰσαγωγήν συντάξαι ἀναγκαῖον ἐνόμισα, ἧς καί ἀρχόμενος, οὕτω φημί·

∆όξα Μάνεντος. Μάνης ὁ τοῦ ἀντιθέτου σκότους ἐφευρετής, μᾶλλον δέ τῆς ἐξουσίας τοῦ σκότους

ἀνάπλασμα, φαντασίᾳ ψιλῇ καί σχήματι διακένῳ σώματος ἀνθρωπίνου, πεφανερῶσθαι τόν Κύριον ἐφαντάσθη ὡς ἀληθῶς καί ὠνείρωξεν, ὥστε, φησί, καί πάσχειν δοκεῖν αὐτόν καί πράττειν, ἅπερ ἕδρα καί πέπονθε καθ᾿ ἡμᾶς, μηδέν δέ τούτων πράγματι καί ἀληθείᾳ ὑπάρξαι, ἀλλά δοκήσει μόνον καί ἀπάτῃ ἀποβουκολεῖν τούς ἀνθρώπους, οἶς καί συνανεστράφθαι νενόμισται.∆ιά τοῦτο καί δύο φύσεις παραιτεῖται λέγειν ἐπί τοῦ Κυρίου, ἀλλά μίαν τήν τῆς θεότητος, ὡς ἅτε τοῦ πεφενακισμένου (ἐκείνου σχήματος, μή ἀξιουμένου) παρ᾿ αὐτοῦ ἀνθρωπίνη φύσις κατονομάζεσθαι.

∆όξα Παύλου Σαμοσατέως. Παῦλος δέ τις τούτῳ τῷ Μάνεντι σύγχρονος γεγονώς, Σαμοσατεύς μέν τό γένος,

Ἀντιοχείας δέ τῆς Συρίας πρόεδρος, ψιλόν ἄνθρωπον εἶναι τόν Κύριον ἐδυσφήμησε Ὥσπερ δέ εἰς ἕκαστον τῶν προφητῶν, οὕτω καί ἐν αὐτῷ γενέσθαι τοῦ Θεοῦ Λόγου τήν οἴκησιν· ἔνθεν καί δύο φύσεις διῃρημένως ἐχούσας καί ἀκοινωνήτους πρός ἑαυτάς εἶναι παντάπασιν ἐν τῷ Χριστῷ, ἄλλου ὄντος αὐτοῦ τοῦ (1488) Χριστοῦ, καί ἄλλου τοῦ ἐν αὐτῷ κατοικοῦντος Θεοῦ Λόγου. Αὗται μέν οὖν αἱ πρῶται φυαί τοῦ τήν μίαν φύσιν, καί τάς δύο κακῶς καί δυσφήμως λέγεσθαι ἐπί τοῦ Σωτῆρος Χριστοῦ· τό μέν ἐπ᾿ ἀναιρέσει τῆς ἀνθρωπότητος, τό δέ τῆς θεότητος.

∆όξα Ἀπολιναρίου. Χρόνου δέ οὐ μικροῦ προϊόντος Ἀπολινάριός τις πρόεδρος γενόμενος Λαοδικείας

τῆς Συρίας, τῆς παράλου, ἑτέρας ματαιοφροσύνης ἡγήσατο.Τῶν γάρ Ἀρειανῶν παντάπασιν ἄψυχον λεγόντων τήν τοῦ Κυρίου σάρκα, αὐτός ὁ Ἀπολινάριος ἔφη, ὅτι σάρκα μέν ἐμψυχωμένην ψυχῇ ζωτικῇ ἀνέλαβεν ὁ Κύριος, νοῦν δέ τόν ἡμέτερον οὐ προσήκατο· μηδέ γάρ δεηθῆναι νοός ἀνθρωπίνου ἐκείνην τήν σάρκα, ἡγεμονευομένην ὑπό τοῦ αὐτήν ἐνδεδυκότος Θεοῦ Λόγου· ἀλλά μηδέ χωρεῖν αὐτήν ἄλλην νοεράν δύναμιν παρά τήν θείαν· μηδέ γάρ αὐτόν τόν ἀνθρώπινον νοῦν ὑποστῆναι δύνασθαι τήν μετά τοῦ κρείττονος καί ∆εσπότου ἐνοίκησιν. Ταῦτα ὑποθέμενος διατείνεται μίαν εἶναι φύσιν τοῦ Λόγου, καί τῆς σαρκός, ὡς ἅτε τῆς σαρκός ἀτελοῦς οὔσης εἰς τό εἶναι ἄνθρωπον ὅλον, καί διά τοῦτο μηδέ ἀξίαν, φύσιν προσαγορεύεσθαι.

∆όξα Θεοδώρου Μοψουεστίας. Μετά τοῦτον δέ τόν Ἀπολινάριον, εὐθέως ἀναφαίνεταί τις Θεόδωρος τῆς

Μοψουεστίας οὕτω λεγομένης ἐν τῇ γῇ τῶν Κιλίκων τήν ἡγεμονίαν λαχών· ὅς ἐκ διαμέτρου τῷ Ἀπολιναρίῳ φερόμενος, ὕβρεις οὐ τάς τυχούσας τολμηρᾷ ψυχῇ καί ἀφόβῳ καρδίᾳ καταχέει τοῦ ∆εσπότου Χριστοῦ· ἄνθρωπον ἕνα τῶν καθ᾿ ἡμᾶς κοινόν ἀποκαλῶν, καί ἐκ προκοπῆς λαβόντα τήν χάριν τοῦ Θεοῦ, Θεόν ὀνομάζεσθαι· καί ἐκ τοῦ