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Apologia concilii Chalcedonensis (excerpta Graeca)

From the pleadings of Eulogius concerning the same chapter

I. Everything that is commonly and in many things observed, not existing more in one and less in another, is called substance. Since, therefore, to each individual human being equally belongs the being of flesh ensouled with a rational soul, which is humanity, for this reason we say that humanity, although being a characteristic of two substances, is one substance, as it is commonly and equally observed in all human beings; but in the case of the hypostasis of Emmanuel we do not say that the union of the divinity and the humanity makes one substance, since it would be necessary for such a substance to be observed in many. For nature, which is substance, is observed equally in many, as has been demonstrated. If, therefore, they say that the two have become one substance, then surely others have also partaken of such a substance and there will be many equal to Emmanuel, which is not the case, nor should the present-day slanderers be so senseless, even if they have become extreme fighters against God and enemies of the truth. II. And after other things. We say that humanity, being a composite of dissimilar things, is of one substance, not with respect to the difference of the soul and the body, but looking to what is common, because it is commonly observed in all those who are referred to the same species. For this is the definition of substance, as Basil taught, saying: "6that whatever relation the common has to the particular, this the substance has to the hypostasis"6. According to this principle of commonality, therefore, we say that humanity is of one substance, because the state of being a rational, mortal animal, capable of intellect and knowledge, exists commonly and equally in all individual human beings. For this is the definition of humanity. But when we consider the things from which it is composed, and name the soul and examine the body, we would not deny the difference in nature and the properties of the substances even after the union. For if the body and the soul are of the same substance, and the same principle applies to consubstantial things, but the body is perishable, then surely the soul also perishes, and the statement that the soul is immortal will be shown to be false because of your foolish empty talk. III. 1. [From the pleadings of Eulogius of Alexandria] to those who say: if you say that Christ has two substances, then surely the Holy Trinity all

has become incarnate in humanity. These are the problems of our opponents. For perhaps they think that the substance of the Godhead is divisible, and that part of it is observed in the Father, part in the Son, and part in the Holy Spirit, as if each hypostasis were known from a part, and not in all the properties of the Godhead. But we have not driven to such a point of impiety as to suppose division and separation to exist in the divine substance, but we say that each characteristic hypostasis possesses without deficiency the marks of the Godhead: the good, the creative, and all that belongs to the uncreated nature. For thus we also say that the Trinity is consubstantial, as the same substance is known completely in three persons. For the Father has the perfect substance of the Godhead, likewise the Son, likewise the Holy Spirit. Wherefore the Father is perfect God, the Son is perfect God, the Spirit is perfect God. With these things also Paul, the herald of truth, concurs, saying: In him

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Apologia concilii Chalcedonensis (excerpta Graeca)

̓Εκ τῶν Εὐλογίου συνηγοριῶν περὶ τοῦ αὐτοῦ κεφαλαίου

I. Πᾶν ὃ κοινῶς καὶ ἐν πολλοῖς θεωρεῖται, οὐ τινὶ μὲν πλέον, τινὶ δὲ ἔλαττον ὑπάρχον, οὐσία ὀνομάζεται. Ἐπεὶ οὖν τῷ καθέ- καστον ἀνθρώπῳ ἐξ ἴσου πρόσεστι τὸ εἶναι σάρκα ἐψυχωμένην ψυχῇ λογικῇ, ὅ ἐστιν ἀνθρωπότης, κατὰ τοῦτο τὴν ἀνθρωπότητα καὶ δύο οὐσιῶν ὑπάρχουσαν γνώρισμα μίαν φαμὲν οὐσίαν, ὡς κοινῶς ἐν πᾶσιν ἀνθρώποις καὶ ἐξ ἴσου θεωρουμένην· ἐπὶ δὲ τῆς ὑποστάσεως τοῦ Ἐμμανουὴλ οὔ φαμεν ποιῆσαι μίαν οὐσίαν τὴν ἕνωσιν τῆς θεότητος καὶ τῆς ἀνθρωπότητος, ἐπεὶ ἀνάγκη καὶ ἐν πολλοῖς θεωρεῖσθαι τὴν τοιαύτην οὐσίαν. Ἡ γὰρ φύσις, ὅ ἐστιν οὐσία, ἐν πολλοῖς ἐξ ἴσου θεωρεῖται, ὡς ἀποδέδεικται. Εἰ οὖν μίαν οὐσίαν φασὶ γενέσθαι τὰ δύο, πάντως που τῆς τοιαύτης οὐσίας μετειλήφασι καὶ ἕτεροι καὶ ἔσονται πολλοὶ ἐξ ἴσου τῷ Ἐμμανουήλ, ὅπερ οὐκ ἔστι, μηδὲ τοσοῦτον παραφρονήσειαν οἱ νῦν συκοφάν- ται, εἰ καὶ λίαν θεομάχοι καὶ τῆς ἀληθείας ἐχθροὶ καθεστήκασιν. II. Καὶ μεθ' ἕτερα. Τὴν ἀνθρωπότητα σύνθετον οὖσαν ἐξ ἀνομοίων πραγμάτων μιᾶς οὐσίας φαμὲν οὐ πρὸς τὴν διαφορὰν τῆς ψυχῆς καὶ τοῦ σώματος, ἀλλὰ πρὸς τὸ κοινὸν ἀφορῶντες, ὅτι κοινῶς ἐν πᾶσι τοῖς ὑπὸ τὸ αὐτὸ εἶδος ἀναγομένοις θεωρεῖται. Οὗτος γάρ ἐστι τῆς οὐσίας ὁ ὅρος, ὡς Βασίλειος ἐπαίδευσε λέγων· "6ὅτι ὃν ἔχει λόγον τὸ κοινὸν πρὸς τὸ ἴδιον, τοῦτον ἔχει ἡ οὐσία πρὸς τὴν ὑπόστασιν"6. Κατὰ τοῦτον οὖν τὸν τῆς κοινότη- τος λόγον μιᾶς οὐσίας φαμὲν τὴν ἀνθρωπότητα, ὅτι κοινῶς ἐν πᾶσιν ἀνθρώποις τοῖς καθέκαστον καὶ ἐξ ἴσου ὑπάρχει τὸ εἶναι ζῷον λογικὸν θνητὸν νοῦ καὶ ἐπιστήμης δεκτικόν. Οὗτος γὰρ ὁ ὅρος τῆς ἀνθρωπότητος. Ἐπὰν δὲ τὰ ἐξ ὧν ἐστι λογισώμεθα καὶ ψυχὴν ὀνομάσωμεν καὶ σῶμα σκοπήσωμεν, τὸ ἑτεροφυὲς καὶ τὰ ἴδια τῶν οὐσιῶν καὶ μετὰ τὴν ἕνωσιν οὐκ ἀρνηθείημεν. Εἰ γὰρ τῆς αὐτῆς οὐσίας τὸ σῶμα καὶ ἡ ψυχή, τῶν δὲ ὁμοουσίων ὁ αὐτὸς λόγος, φθαρτὸν δὲ τὸ σῶμα, οὐκοῦν ἄρα καὶ ἡ ψυχὴ διαφθείρεται καὶ τὸ λέγειν ἀθάνατον εἶναι τὴν ψυχὴν ψευδὲς ἀναδειχθήσεται διὰ τὰς ὑμῶν ἀνοήτους κενοφωνίας. III. 1. [Ἐκ τῶν συνηγορικῶν Εὐλογίου Ἀλεξανδρείας] πρὸς τοὺς λέγοντας· εἴ φατε τὸν Χριστὸν δύο ἔχειν οὐσίας, πάντως ἡ ἁγία τριὰς πᾶσαν

σεσάρκωται τὴν ἀνθρωπότητα. Ταῦτα τῶν ἐναντίων ὑπάρχει τὰ προβλήματα. Οἴονται γὰρ ἴσως μεριστὴν εἶναι τὴν τῆς θεότητος οὐσίαν, καὶ τὸ μὲν αὐτῆς ἐν πατρὶ θεωρεῖσθαι, τὸ δὲ ἐν υἱῷ, τὸ δὲ ἐν ἁγίῳ πνεύματι, ὡς ἑκάστης ὑποστάσεως ἐκ μέρους, ἀλλ' οὐκ ἐν πᾶσι τοῖς τῆς θεότητος ἰδιώμασι γνωριζομένης. Ἡμεῖς δὲ οὐκ εἰς τοσοῦτον ἀσεβείας ἠλάσαμεν, ὡς μερισμὸν ἡγεῖσθαι καὶ κατατομὴν περὶ τὴν θείαν ὑπάρχειν οὐσίαν, ἀλλά φαμεν ἑκάστην χαρακτηρι- στικὴν ὑπόστασιν ἀνελλιπῶς τὰ τῆς θεότητος ἔχειν γνωρίσματα, τὸ ἀγαθὸν, τὸ δημιουργικὸν καὶ ὅσα περὶ τὴν ἄκτιστον φύσιν ὑπάρχει. Οὕτω γὰρ καὶ ὁμοούσιον τὴν τριάδα φαμέν, ὡς τῆς αὐτῆς οὐσίας ὁλοτελῶς ἐν τρισὶ προσώποις γνωριζομένης. Καὶ γὰρ ὁ πατὴρ τελείαν ἔχει τὴν τῆς θεότητος οὐσίαν, ὁμοίως ὁ υἱός, ὁμοίως τὸ πνεῦμα τὸ ἅγιον. Ὅθεν τέλειος θεὸς ὁ πατήρ, τέλειος θεὸς ὁ υἱός, τέλειος θεὸς τὸ πνεῦμα. Τούτοις καὶ ὁ τῆς ἀληθείας κῆρυξ Παῦλος συνηγορεῖ φάσκων· Ἐν αὐτῷ