Chapter XVIII.—Regarding the things said concerning Christ.

The things said concerning Christ fall into four generic modes. For some fit Him even before the incarnation, others in the union, others after the union, and others after the resurrection. Also of those that refer to the period before the incarnation there are six modes: for some of them declare the union of nature and the identity in essence with the Father, as this, I and My Father are one1129    St. John x. 30.: also this, He that hath seen Me hath seen the Father1130   Ibid. xiv. 9.: and this, Who being in the form of God1131    Phil. ii. 6., and so forth. Others declare the perfection of subsistence, as these, Son of God, and the Express Image of His person1132    Heb. i. 3., and Messenger of great counsel, Wonderful Counsellor1133    Is. ix. 6., and the like.

Again, others declare the indwelling1134    περιχώρησις. of the subsistences in one another, as, I am in the Father and the Father in Me1135    St. John xiv. 10.; and the inseparable foundation1136    τὴν ἀνεκφοίτητον ἵδρυσιν., as, for instance, the Word, Wisdom, Power, Effulgence. For the word is inseparably established in the mind (and it is the essential mind that I mean), and so also is wisdom, and power in him that is powerful, and effulgence in the light, all springing forth from these1137    Cyril, Thes., bk. xxxiv., p. 341..

And others make known the fact of His origin from the Father as cause, for instance My Father is greater than I1138    St. John xiv. 28.. For from Him He derives both His being and all that He has1139    Greg. Naz., Orat. 36, and other Greeks.: His being was by generative and not by creative means, as, I came forth from the Father and am come1140    St. John xvi. 28., and I live by the Father1141   Ibid. vi. 57.. But all that He hath is not His by free gift or by teaching, but in a causal sense, as, The Son can do nothing of Himself but what He seeth the Father do1142   Ibid. v. 19.. For if the Father is not, neither is the Son. For the Son is of the Father and in the Father and with the Father, and not after1143    Text, μετά. Various reading, κατά. the Father. In like manner also what He doeth is of Him and with Him. For there is one and the same, not similar but the same, will and energy and power in the Father, Son and Holy Spirit.

Moreover, other things are said as though the Father’s good-will was fulfilled1144    Text, πληρούμενα. Variant, πληρουμένης. through His energy, and not as through an instrument or a servant, but as through His essential and hypostatic Word and Wisdom and Power, because but one action1145    κίνησιν, motion. is observed in Father and Son, as for example, All things were made by Him1146    St. John xi. 42., and He sent His Word and healed them1147    Ps. cvii. 20., and That they may believe that Thou hast sent Me1148    St. John xvii. 2..

Some, again, have a prophetic sense, and of these some are in the future tense: for instance, He shall come openly1149    Ps. l. 3., and this from Zechariah, Behold, thy King cometh unto thee1150    Zech. ix. 9., and this from Micah, Behold, the Lord cometh out of His place and will come down and tread upon the high places of the earth1151    Mic. i. 3.. But others, though future, are put in the past tense, as, for instance, This is our God: Therefore He was seen upon the earth and dwelt among men1152    Bar. iii. 38., and The Lord created me in the beginning of His ways for His works1153    Prov. viii. 22., and Wherefore God, thy God, anointed thee with the oil of gladness above thy fellows1154    Ps. xlv. 7., and such like.

The things said, then, that refer to the period before the union will be applicable to Him even after the union: but those that refer to the period after the union will not be applicable at all before the union, unless indeed in a prophetic sense, as we said. Those that refer to the time of the union have three modes. For when our discourse deals with the higher aspect, we speak of the deification of the flesh, and His assumption of the Word and exceeding exaltation, and so forth, making manifest the riches that are added to the flesh from the union and natural conjunction with the most high God the Word. And when our discourse deals with the lower aspect, we speak of the incarnation of God the Word, His becoming man, His emptying of Himself, His poverty, His humility. For these and such like are imposed upon the Word and God through His admixture with humanity. When again we keep both sides in view at the same time, we speak of union, community, anointing, natural conjunction, conformation and the like. The former two modes, then, have their reason in this third mode. For through the union it is made clear what either has obtained from the intimate junction with and permeation through the other. For through the union1155    Greg. Naz., Orat. 39. in subsistence the flesh is said to be deified and to become God and to be equally God with the Word; and God the Word is said to be made flesh, and to become man, and is called creature and last1156    Is. xlviii. 12.: not in the sense that the two natures are converted into one compound nature (for it is not possible for the opposite natural qualities to exist at the same time in one nature)1157    Supr. bk. iii., ch. 2., but in the sense that the two natures are united in subsistence and permeate one another without confusion or transmutation. The permeation1158    Or, inhabitation, mutual indwelling. moreover did not come of the flesh but of the divinity: for it is impossible that the flesh should permeate through the divinity: but the divine nature once permeating through the flesh gave also to the flesh the same ineffable power of permeation1159    περιχωροῦσα.; and this indeed is what we call union.

Note, too, that in the case of the first and second modes of those that belong to the period of the union, reciprocation is observed. For when we speak about the flesh, we use the terms deification and assumption of the Word and exceeding exaltation and anointing. For these are derived from divinity, but are observed in connection with the flesh. And when we speak about the Word, we use the terms emptying, incarnation, becoming man, humility and the like: and these, as we said, are imposed on the Word and God through the flesh. For He endured these things in person of His own free-will.

Of the things that refer to the period after the union there are three modes. The first declares His divine nature, as, I am in the Father and the Father in Me1160    St. John xiv. 1., and I and the Father are one1161    Ibid. x. 30.: and all those things which are affirmed of Him before His assumption of humanity, these will be affirmed of Him even after His assumption of humanity, with this exception, that He did not assume the flesh and its natural properties.

The second declares His human nature, as, Now ye seek to kill Me, a man that hath told you the truth1162    Ibid. vii. 19; viii. 40., and Even so must the Son of Man be lifted up1163    Ibid. iii. 14., and the like.

Further, of the statements made and written about Christ the Saviour after the manner of men, whether they deal with sayings or actions, there are six modes. For some of them were done or said naturally in accordance with the incarnation; for instance, His birth from a virgin, His growth and progress with age, His hunger, thirst, weariness, fear, sleep, piercing with nails, death and all such like natural and innocent passions1164    Vide supr., bk. iii., ch. 21, 22, 23.. For in all these there is a mixture of the divine and human, although they are held to belong in reality to the body, the divine suffering none of these, but procuring through them our salvation.

Others are of the nature of ascription1165    προσποίησις, feigning., as Christ’s question, Where have ye laid Lazarus1166    St. John. xi. 34.? His running to the fig-tree, His shrinking, that is, His drawing back, His praying, and His making as though He would have gone further1167    St. Luke xxiv. 28. For neither as God nor as man was He in need of these or similar things, but only because His form was that of a man as necessity and expediency demanded1168    Greg. Naz., Orat. 36.. For example, the praying was to shew that He is not opposed to God, for He gives honour to the Father as the cause of Himself1169    Supr. bk. iii. 24.: and the question was not put in ignorance but to shew that He is in truth man as well as God1170    Text, μετὰ τοῦ εἶναι Θεός. Variant, μεῖναι.; and the drawing back is to teach us not to be impetuous nor to give ourselves up.

Others again are said in the manner of association and relation1171    οἰκείωσις καὶ ἀναφορά., as, My God, My God, why hast Thou forsaken Me1172    St. Matt. xxvii. 46.? and He hath made Him to be sin for us, Who knew no sin1173    2 Cor. v. 21., and being made a curse for us1174    Gal. iii. 13.; also, Then shall the Son also Himself be subject unto Him that put all things under Him1175    1 Cor. xv. 28. For neither as God nor as man1176    Greg. Naz., Orat. 36. was He ever forsaken by the Father, nor did He become sin or a curse, nor did He require to be made subject to the Father. For as God He is equal to the Father and not opposed to Him nor subjected to Him; and as God, He was never at any time disobedient to His Begetter to make it necessary for Him to make Him subject1177    Ibid.. Appropriating, then, our person and ranking Himself with us, He used these words. For we are bound in the fetters of sin and the curse as faithless and disobedient, and therefore forsaken.

Others are said by reason of distinction in thought. For if you divide in thought things that are inseparable in actual truth, to cut the flesh from the Word, the terms ‘servant’ and ‘ignorant’ are used of Him, for indeed He was of a subject and ignorant nature, and except that it was united with God the Word, His flesh was servile and ignorant1178    Supr., bk. iii. ch. 21.. But because of the union in subsistence with God the Word it was neither servile nor ignorant. In this way, too, He called the Father His God.

Others again are for the purpose of revealing Him to us and strengthening our faith, as, And now, O Father, glorify Thou Me with the glory which I had with Thee, before the world was1179    St. John. xvii. 5.. For He Himself was glorified and is glorified, but His glory was not manifested nor confirmed to us. Also that which the apostle said, Declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead1180    Rom. i. 4.. For by the miracles and the resurrection and the coming of the Holy Spirit it was manifested and confirmed to the world that He is the Son of God1181    Chrysost., Hom. 1 in Epist. ad Rom., and others.. And this too1182    St. Luke ii. 40., The Child grew in wisdom and grace1183    Text, χάριτι. Reg 1, συνέθει..

Others again have reference to His appropriation of the personal life of the Jews, in numbering Himself among the Jews, as He saith to the Samaritan woman, Ye worship ye know not what: we know what we worship, far salvation is of the Jews1184    St. John. iv. 22..

The third mode is one which declares the one subsistence and brings out the dual nature: for instance, And I live by the Father: so he that eateth Me, even he shall live by Me1185    Ibid. xvi. 10.. And this: I go to My Father and ye see Me no more1186    Ibid. And this: They would not have crucified the Lord of Glory1187    1 Cor. ii. 8.. And this: And no man hath ascended up to heaven but He that came down from heaven, even the Son of Man which is in heaven1188    St. John. iii. 13., and such like.

Again of the affirmations that refer to the period after the resurrection some are suitable to God, as, Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost1189    St. Matt. xxviii. 19., for here ‘Son’ is clearly used as God; also this, And lo, I am with you alway, even unto the end of the world1190    Ibid. 20., and other similar ones. For He is with us as God. Others are suitable to man, as, They held Him by the feet1191    Ibid. 9., and There they will see Me1192    Ibid. 10., and so forth.

Further, of those referring to the period after the Resurrection that are suitable to man there are different modes. For some did actually take place, yet not according to nature1193    κατὰ θύσιν, but according to dispensation, in order to confirm the fact that the very body, which suffered, rose again; such are the weals, the eating and the drinking after the resurrection. Others took place actually and naturally, as changing from place to place without trouble and passing in through closed gates. Others have the character of simulation1194    κατὰ προσποίησιν, as, He made as though He would have gone further1195    St. Luke xxiv. 28.. Others are appropriate to the double nature, as, I ascend unto My Father and your Father, and My God and your God1196    St. John xx. 17., and The King of Glory shall come in1197    Ps. xxiv. 7., and He sat down on the right hand of the majesty on High1198    Heb. i. 3.. Finally others are to be understood as though He were ranking Himself with us, in the manner of separation in pure thought, as, My God and your God1199    St. John xx. 17..

Those then that are sublime must be assigned to the divine nature, which is superior to passion and body: and those that are humble must be ascribed to the human nature; and those that are common must be attributed to the compound, that is, the one Christ, Who is God and man. And it should be understood that both belong to one and the same Jesus Christ, our Lord. For if we know what is proper to each, and perceive that both are performed by one and the same, we shall have the true faith and shall not go astray. And from all these the difference between the united natures is recognised, and the fact1200    Epist. apologetica ad Acacium Melitinæ Episcopum. that, as the most godly Cyril says, they are not identical in the natural quality of their divinity and humanity. But yet there is but one Son and Christ and Lord: and as He is one, He has also but one person, the unity in subsistence being in nowise broken up into parts by the recognition of the difference of the natures.

Περὶ τῶν ἐπὶ Χριστοῦ λεγομένων

Τῶν ἐπὶ Χριστοῦ λεγομένων τρόποι γενικοί εἰσι τέσσαρες: Αʹ τὰ μὲν γὰρ καὶ πρὸ τῆς ἐνανθρωπήσεως ἁρμόσει αὐτῷ, Βʹ τὰ δὲ ἐν τῇ ἑνώσει, Γʹ τὰ δὲ μετὰ τὴν ἕνωσιν, Δʹ τὰ δὲ μετὰ τὴν ἀνάστασιν.

Αʹ Καὶ τῶν πρὸ τῆς ἐνανθρωπήσεως μὲν τρόποι εἰσὶν ἕξ. _αʹ Τὰ μὲν γὰρ αὐτῶν τὸ συναφὲς τῆς φύσεως καὶ τὸ πρὸς τὸν πατέρα ὁμοούσιον δηλοῖ ὡς τὸ «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν» καὶ «ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα» καὶ τὸ «ὃς ἐν μορφῇ θεοῦ ὑπάρχων» καὶ τὰ τοιαῦτα. _βʹ Τὰ δὲ τὸ τέλειον τῆς ὑποστάσεως ὡς τὸ «υἱὸς τοῦ θεοῦ» καὶ «χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ» καὶ τὸ «μεγάλης βουλῆς ἄγγελος, θαυμαστός, σύμβουλος» καὶ τὰ ὅμοια. _γʹ Τὰ δὲ τὴν ἐν ἀλλήλαις τῶν ὑποστάσεων περιχώρησιν ὡς τὸ «ἐγὼ ἐν τῷ πατρί, καὶ ὁ πατὴρ ἐν ἐμοί» καὶ τὴν ἀνεκφοίτητον ἵδρυσιν ὡς «λόγος», «σοφία καὶ δύναμις» καὶ «ἀπαύγασμα». Ὅ τε γὰρ λόγος ἐν τῷ νῷ (λόγον δέ φημι τὸν οὐσιώδη), καὶ ἡ σοφία ὁμοίως, καὶ ἐν τῷ δυναμένῳ ἡ δύναμις, καὶ ἐν τῷ φωτὶ τὸ ἀπαύγασμα ἀνεκφοιτήτως ἵδρυται, ἐξ αὐτῶν πηγαζόμενα. _δʹ Τὰ δὲ ὡς ἐξ αἰτίου τοῦ πατρὸς ὡς τὸ «ὁ πατήρ μου μείζων μού ἐστιν»: ἐξ αὐτοῦ γὰρ ἔχει τό τε εἶναι καὶ πάντα, ὅσα ἔχει, τὸ μὲν εἶναι γεννητῶς καὶ οὐ δημιουργητικῶς ὡς τὸ «ἐγὼ ἐκ τοῦ πατρὸς ἐξῆλθον», «κἀγὼ ζῶ διὰ τὸν πατέρα», πάντα δέ, ὅσα ἔχει, οὐ μεταδοτικῶς οὔτε διδακτικῶς, ἀλλ' ὡς ἐξ αἰτίου ὡς τὸ «οὐ δύναται ὁ υἱὸς ποιεῖν ἀφ' ἑαυτοῦ οὐδέν, ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα». Εἰ μὴ γὰρ ὁ πατήρ ἐστιν, οὐδὲ ὁ υἱός: ἐκ τοῦ πατρὸς γὰρ ὁ υἱὸς καὶ ἐν τῷ πατρὶ καὶ οὐ μετὰ τὸν πατέρα. Ὁμοίως καί, ἃ ποιεῖ, ἐξ αὐτοῦ καὶ σὺν αὐτῷ: μία γὰρ καὶ ἡ αὐτή, οὐχ ὁμοία, ἀλλ' ἡ αὐτὴ τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος θέλησις ἐνέργειά τε καὶ δύναμις. _εʹ Τὰ δὲ ὡς τῆς πατρικῆς εὐδοκίας διὰ τῆς αὐτοῦ ἐνεργείας πληρουμένης οὐχ ὡς δι' ὀργάνου ἢ δούλου, ἀλλ' ὡς δι' οὐσιώδους καὶ ἐνυποστάτου αὐτοῦ λόγου καὶ σοφίας καὶ δυνάμεως διὰ τὸ μίαν ἐν πατρὶ καὶ υἱῷ θεωρεῖσθαι κίνησιν, ὡς τὸ «πάντα δι' αὐτοῦ ἐγένετο», καὶ τὸ «ἀπέστειλε τὸν λόγον αὐτοῦ καὶ ἰάσατο αὐτούς», καὶ τὸ «ἵνα γνῶσιν, ὅτι σύ με ἀπέστειλας». _Ϛʹ Τὰ δὲ προφητικῶς, καὶ τούτων τὰ μὲν ὡς μέλλοντα οἷον «ἐμφανῶς ἥξει», καὶ τὸ τοῦ Ζαχαρίου «ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι», καὶ τὸ ὑπὸ Μιχαίου εἰρημένον «ἰδοὺ κύριος ἐκπορεύεται ἐκ τοῦ τόπου αὐτοῦ καὶ καταβήσεται καὶ ἐπιβήσεται ἐπὶ τὰ ὑψηλὰ τῆς γῆς»: τὰ δὲ μέλλοντα ὡς παρῳχηκότα: «Οὗτος ὁ θεὸς ἡμῶν μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη καὶ τοῖς ἀνθρώποις συνανεστράφη», καὶ τὸ «κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ», καὶ «διὰ τοῦτο ἔχρισέ σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου» καὶ τὰ τοιαῦτα. _Τὰ μὲν οὖν πρὸ τῆς ἑνώσεως καὶ μετὰ τὴν ἕνωσιν ἐπ' αὐτῷ λεχθήσεται, τὰ δὲ μετὰ τὴν ἕνωσιν πρὸ τῆς ἑνώσεως οὐδαμῶς, εἰ μήτιγε προφητικῶς, ὡς ἔφημεν.

Βʹ Τῶν δὲ ἐν τῇ ἑνώσει τρόποι εἰσὶ τρεῖς. _αʹ Ὅτε μὲν γὰρ ἐκ τοῦ κρείττονος τὸν λόγον ποιούμεθα, θέωσιν τῆς σαρκὸς καὶ λόγωσιν καὶ ὑπερύψωσιν λέγομεν καὶ τὰ τοιαῦτα, τὸν προσγενόμενον τῇ σαρκὶ πλοῦτον ἐκ τῆς πρὸς τὸν ὕψιστον θεὸν λόγον ἑνώσεώς τε καὶ συμφυΐας ἐμφαίνοντες. _βʹ Ὅτε δὲ ἀπὸ τοῦ ἐλάττονος, σάρκωσιν τοῦ λόγου, ἐνανθρώπησιν, κένωσιν, πτωχείαν, ταπείνωσίν φαμεν: ταῦτα γὰρ καὶ τὰ τοιαῦτα ἐκ τῆς πρὸς τὸ ἀνθρώπινον κράσεως ἐπιλέγεται τῷ λόγῳ τε καὶ θεῷ. _γʹ Ὅταν δὲ ἐξ ἀμφοῖν ἅμα, ἕνωσιν, κοινωνίαν, χρίσιν, συμφυΐαν, συμμόρφωσιν καὶ τὰ τοιαῦτα φάσκομεν. Διὰ τοῦτον οὖν τὸν τρίτον τρόπον οἱ προλελεγμένοι δύο τρόποι λέγονται. Διὰ γὰρ τῆς ἑνώσεως δηλοῦται, τί ἔσχεν ἑκάτερον ἐκ τῆς τοῦ συνυφεστῶτος αὐτῷ ἁρμογῆς καὶ περιχωρήσεως: διὰ γὰρ τὴν καθ' ὑπόστασιν ἕνωσιν ἡ σὰρξ τεθεῶσθαι λέγεται καὶ θεὸς γενέσθαι καὶ ὁμόθεος τῷ λόγῳ καὶ ὁ θεὸς λόγος σαρκωθῆναι καὶ ἄνθρωπος γενέσθαι καὶ κτίσμα λέγεσθαι καὶ ἔσχατος καλεῖσθαι, οὐχ ὡς τῶν δύο φύσεων μεταβληθεισῶν εἰς μίαν φύσιν σύνθετον (ἀδύνατον γὰρ ἐν μιᾷ φύσει ἅμα τὰ ἐναντία φυσικὰ γενέσθαι), ἀλλ' ὡς τῶν δύο φύσεων καθ' ὑπόστασιν ἑνωθεισῶν καὶ τὴν εἰς ἀλλήλας περιχώρησιν ἀσύγχυτον καὶ ἀμετάβλητον ἐχουσῶν. Ἡ δὲ περιχώρησις οὐκ ἐκ τῆς σαρκός, ἀλλ' ἐκ τῆς θεότητος γέγονεν: ἀμήχανον γὰρ τὴν σάρκα περιχωρῆσαι διὰ τῆς θεότητος, ἀλλ' ἡ θεία φύσις ἅπαξ περιχωροῦσα διὰ τῆς σαρκὸς ἔδωκε καὶ τῇ σαρκὶ τὴν πρὸς αὐτὴν ἄρρητον περιχώρησιν, ἣν δὴ ἕνωσιν λέγομεν. _Ἰστέον δέ, ὡς ἐπὶ τοῦ πρώτου καὶ δευτέρου τρόπου τῶν ἐν τῇ ἑνώσει τὸ ἀνάπαλιν θεωρεῖται. Ὅτε γὰρ περὶ τῆς σαρκὸς τὸν λόγον ποιούμεθα, θέωσιν καὶ λόγωσιν καὶ ὑπερύψωσιν καὶ χρίσιν φαμέν (ἀπὸ μὲν γὰρ τῆς θεότητος ταῦτα, περὶ δὲ τὴν σάρκα θεωρεῖται): ὅτε δὲ περὶ τοῦ λόγου, κένωσιν, σάρκωσιν, ἐνανθρώπησιν, ταπείνωσιν καὶ τὰ τοιαῦτα, ἅτινα, ὡς ἔφημεν, ἐκ τῆς σαρκὸς ἐπιλέγεται τῷ λόγῳ τε καὶ θεῷ: αὐτὸς γὰρ ταῦτα ὑπέμεινεν ἑκών.

Γʹ Τῶν δὲ μετὰ τὴν ἕνωσιν τρόποι εἰσὶ τρεῖς. _Πρῶτος ὁ τῆς θείας φύσεως δηλωτικὸς ὡς τὸ «ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί», καὶ «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν», καὶ πάντα, ὅσα πρὸ τῆς ἐνανθρωπήσεως αὐτῷ ἐπιλέγεται, ταῦτα καὶ μετὰ τὴν ἐνανθρώπησιν αὐτῷ ἐπιλεχθήσεται πλὴν τοῦ μὴ εἰληφέναι σάρκα καὶ τὰ ταύτης φυσικά. _Δεύτερος ὁ τῆς ἀνθρωπίνης ὡς τὸ «τί με ζητεῖτε ἀποκτεῖναι ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα;» καὶ τὸ «οὕτω δεῖ ὑψωθῆναι τὸν υἱὸν τοῦ ἀνθρώπου» καὶ τὰ τοιαῦτα. Τούτων δὲ τῶν ἀνθρωποπρεπῶς ἐπὶ τοῦ σωτῆρος Χριστοῦ γεγραμμένων εἴτε ἐν ῥήμασιν εἴτε ἐν πράγμασιν τρόποι εἰσὶ ἕξ. _αʹ Τὰ μὲν γὰρ αὐτῶν κατὰ φύσιν οἰκονομικῶς πέπρακταί τε καὶ λέλεκται οἷον ὁ ἐκ παρθένου τόκος, ἡ καθ' ἡλικίαν αὔξησίς τε καὶ προκοπή, ἡ πεῖνα, ἡ δίψα, ὁ κόπος, τὸ δάκρυον, ὁ ὕπνος, ἡ τῶν ἥλων τρῆσις, ὁ θάνατος καὶ τὰ τοιαῦτα, ὅσα φυσικὰ καὶ ἀδιάβλητα πάθη ὑπάρχουσιν: ἐν τούτοις γὰρ ἅπασι μίξις μέν ἐστι τοῦ θείου πρὸς τὸ ἀνθρώπινον, πλὴν τοῦ σώματος ἀληθῶς εἶναι πιστεύεται, οὐδὲν τούτων τοῦ θείου πάσχοντος, δι' αὐτῶν δὲ τὴν ἡμῶν οἰκονομοῦντος σωτηρίαν. _βʹ Τὰ δὲ κατὰ προσποίησιν τὸ ἐρωτᾶν «ποῦ τεθείκατε Λάζαρον;», ὁ ὑπὸ τὴν συκῆν δρόμος, τὸ ὑποδύεσθαι ἤγουν ὑπαναχωρεῖν, ἡ προσευχή, τὸ «προσεποιήσατο πορρωτέρω πορεύεσθαι». Τούτων γὰρ καὶ τῶν παραπλησίων οὔτε ὡς θεὸς οὔτε ὡς ἄνθρωπος ἔχρῃζε, πλὴν ἀνθρωποπρεπῶς ἐσχηματίζετο, πρὸς ὅπερ ἡ χρεία καὶ τὸ λυσιτελὲς ἀπῄτει, οἷον τὴν μὲν προσευχὴν διὰ τὸ δεῖξαι, ὡς οὐκ ἔστιν ἀντίθεος καὶ ὡς αἰτίαν αὐτοῦ τιμῶν τὸν πατέρα, τὸ ἐρωτᾶν οὐκ ἀγνοῶν, ἀλλ' ἵνα δείξῃ, ὡς κατὰ ἀλήθειάν ἐστιν ἄνθρωπος μετὰ τοῦ εἶναι θεός: τὸ ὑπαναχωρεῖν, ἵνα διδάξῃ μὴ προπετεύεσθαι μηδ' ἑαυτοὺς προδιδόναι. _ γʹ Τὰ δὲ κατ' οἰκείωσιν καὶ ἀναφορὰν ὡς τὸ «θεέ μου, θεέ μου, ἵνα τί με ἐγκατέλιπες»; καὶ τὸ «μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησε», καὶ τὸ «γενόμενος ὑπὲρ ἡμῶν κατάρα», καὶ τὸ «αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα». Οὔτε γὰρ ὡς θεὸς οὔτε ὡς ἄνθρωπος ἐγκατελείφθη ποτὲ ὑπὸ τοῦ πατρὸς οὔτε ἁμαρτία οὔτε κατάρα γέγονεν οὔτε ὑποταγῆναι χρῄζει τῷ πατρί: καθὸ μὲν γὰρ θεὸς ἴσος ἐστὶ τῷ πατρὶ καὶ οὐδὲ ἐναντίος οὐδὲ ὑποτεταγμένος, καθὸ δὲ ἄνθρωπος οὐδέπω ἀνήκοος γέγονε τοῦ γεννήτορος, ἵνα ὑποταγῆς δεηθῇ. Τὸ ἡμέτερον τοίνυν οἰκειούμενος πρόσωπον καὶ μεθ' ἡμῶν τάσσων ἑαυτὸν ταῦτα ἔλεγεν: ἡμεῖς γὰρ ἦμεν οἱ ἁμαρτίας καὶ κατάρας ἔνοχοι ὡς ἀπειθεῖς καὶ παρήκοοι καὶ διὰ τοῦτο ἐγκαταλελειμμένοι. _δʹ Τὰ δὲ διὰ τὴν κατ' ἐπίνοιαν διαίρεσιν. Ἐὰν γὰρ τῇ ἐπινοίᾳ διέλῃς τὰ τῇ ἀληθείᾳ ἀχώριστα ἤτοι τὴν σάρκα ἐκ τοῦ λόγου, λέγεται καὶ δοῦλος καὶ ἀγνοῶν: καὶ γὰρ τῆς δούλης καὶ ἀγνοούσης φύσεως ἦν καί, εἰ μὴ ἥνωτο τῷ θεῷ λόγῳ ἡ σάρξ, δούλη ἦν καὶ ἀγνοοῦσα, ἀλλὰ διὰ τὴν πρὸς θεὸν λόγον καθ' ὑπόστασιν ἕνωσιν οὔτε δούλη ἦν οὔτε ἠγνόει. Οὕτω καὶ θεὸν ἑαυτοῦ τὸν πατέρα ἐκάλεσεν. _εʹ Τὰ δὲ διὰ τὴν πρὸς ἡμᾶς φανέρωσίν τε καὶ πίστωσιν ὡς τὸ «πάτερ, δόξασόν με τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί» (αὐτὸς μὲν γὰρ δεδοξασμένος ἦν τε καὶ ἔστιν, ἀλλ' ἡμῖν οὐκ ἦν φανερωθεῖσα καὶ πιστωθεῖσα ἡ δόξα αὐτοῦ), καὶ τὸ ὑπὸ τοῦ ἀποστόλου εἰρημένον «τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης, ἐξ ἀναστάσεως νεκρῶν» (διὰ γὰρ τῶν θαυμάτων καὶ τῆς ἀναστάσεως καὶ τῆς ἐπιφοιτήσεως τοῦ ἁγίου πνεύματος ἐφανερώθη καὶ ἐπιστώθη τῷ κόσμῳ, ὅτι υἱός ἐστι τοῦ θεοῦ), καὶ τὸ «προέκοπτε σοφίᾳ καὶ χάριτι». _ Ϛʹ Τὰ δὲ κατὰ τὴν τοῦ Ἰουδαίων προσώπου οἰκείωσιν μετὰ τῶν Ἰουδαίων ἀριθμῶν ἑαυτόν, ὡς πρὸς τὴν Σαμαρεῖτίν φησιν: «Ὑμεῖς προσκυνεῖτε, ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν, ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν». _ Τρίτος τρόπος ὁ τῆς μιᾶς ὑποστάσεως δηλωτικὸς καὶ τοῦ συναμφοτέρου παραστατικός, οἷον τὸ «ἐγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με, κἀκεῖνος ζήσεται δι' ἐμέ», καὶ τὸ «ὑπάγω πρὸς τὸν πατέρα, καὶ οὐκέτι θεωρεῖτέ με», καὶ τὸ «οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν», καὶ τὸ «οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανόν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου ὁ ὢν ἐν τῷ οὐρανῷ» καὶ τὰ τοιαῦτα.

Δʹ Καὶ τῶν μετὰ τὴν ἀνάστασιν τὰ μέν εἰσι θεοπρεπῆ ὡς τὸ «βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ (ὡς θεοῦ δηλονότι) καὶ τοῦ ἁγίου πνεύματος», καὶ τὸ «ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος» καὶ τὰ τοιαῦτα (ὡς γὰρ θεός ἐστι μεθ' ἡμῶν), τὰ δὲ ἀνθρωποπρεπῆ ὡς τὸ «ἐκράτησαν αὐτοῦ τοὺς πόδας», καὶ τὸ «κἀκεῖ με ὄψονται» καὶ τὰ τοιαῦτα.

Εʹ Τῶν δὲ μετὰ τὴν ἀνάστασιν ἀνθρωποπρεπῶν τρόποι εἰσὶ διάφοροι. Τὰ μὲν γὰρ ἀληθῶς, ἀλλ' οὐ κατὰ φύσιν, ἀλλὰ κατ' οἰκονομίαν πρὸς τὸ πιστώσασθαι, ὅτι αὐτὸ τὸ παθὸν σῶμα ἀνέστη, ὡς οἱ μώλωπες, ἡ βρῶσις καὶ ἡ πόσις ἡ μετὰ τὴν ἀνάστασιν, τὰ δὲ ἀληθῶς κατὰ φύσιν ὡς τὸ μεταβαίνειν τόπους ἐκ τόπων ἀμόχθως καὶ τὸ διὰ τῶν θυρῶν κεκλεισμένων εἰσελθεῖν, τὰ δὲ κατὰ προσποίησιν ὡς τὸ «προσεποιήσατο πορρωτέρω πορεύεσθαι», τὰ δὲ τοῦ συναμφοτέρου ὡς τὸ «ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν», καὶ τὸ «εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης», καὶ τὸ «ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν τοῖς ὑψηλοῖς», τὰ δὲ ὡς μεθ' ἡμῶν ἑαυτὸν τάττοντος τῷ τρόπῳ τῆς κατὰ ψιλὴν ἐπίνοιαν διαιρέσεως ὡς τὸ «θεόν μου καὶ θεὸν ὑμῶν».

Δεῖ οὖν τὰ μὲν ὑψηλὰ προσνέμειν τῇ θείᾳ καὶ κρείττονι φύσει παθῶν καὶ σώματος, τὰ δὲ ταπεινὰ τῇ ἀνθρωπίνῃ, τὰ δὲ κοινὰ τῷ συνθέτῳ ἤγουν τῷ ἑνὶ Χριστῷ, ὅς ἐστι θεὸς καὶ ἄνθρωπος, καὶ εἰδέναι ἀμφότερα ἑνὸς καὶ τοῦ αὐτοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ: ἑκάστου γὰρ τὸ ἴδιον γινώσκοντες καὶ ἀμφότερα ἐξ ἑνὸς πραττόμενα βλέποντες ὀρθῶς πιστεύομεν καὶ οὐ πλανηθησόμεθα. Ἐξ ὧν ἁπάντων τῶν μὲν ἑνωθεισῶν φύσεων ἡ διαφορὰ γινώσκεται καὶ «ὅτι μὴ ταὐτόν», ὥς φησιν ὁ θειότατος Κύριλλος, «ἐν ποιότητι φυσικῇ θεότης τε καὶ ἀνθρωπότης». Εἷς γε μὴν υἱὸς καὶ Χριστὸς καὶ κύριος, καὶ ὡς ἑνὸς ὄντος ἓν αὐτοῦ καὶ τὸ πρόσωπον κατ' οὐδένα τρόπον διὰ τὴν ἐπίγνωσιν τῆς φυσικῆς διαφορᾶς μεριζομένης τῆς καθ' ὑπόστασιν ἑνώσεως.