Βιβλίο Γ'

CHAPTER 45. About the divine economy and about our guardianship and our salvation This is what they look like to the offense of the archetypal demon, tempting man and not keeping the Creator's commandment, and stripped of grace, and of his devotion to God, stripped away and covered with the harshness of vicious life - for these are the leaves of the fig tree - and surrounded by death, that is the mortality and fatness of the flesh - for this is the cloak of the dead skins - and the events of heaven, according to God's judgement, destined to death and condemned to death, and subject to wear and tear, the sympathetic one, who knows it and therefore is gifted, does not appear, but you have taught many before and to you call back with terror and terror, with a deluge of water and all the little generation with destruction, confound and divide languages, angels with belief, cities on fire, formal apparitions, wars, victories, defeats, signs and monsters and various powers, by the law, prophet, by which the object of study was the undoing of sin, which had enslaved and enslaved man in many ways, and every kind of evil was added to the life, and to this is man's return. Because through sin death entered into the world, like a wild and inveterate beast devouring man, devouring life, but he who is redeemed in the future without sin is not responsible for death through sin, because he is aroused and regenerated by nature and by work they are educated and taught the way of virtue, they led away from the incorruptible, but to the eternal life they led; finally, the great thing about him of charity is indicated by the sea, for he is the Creator and Lord of the living creature who accepts struggle and works as a teacher and because of the divinity of hope the enemy tempts man, in the flesh of trouble he tempts and shows himself both the good and the wise, the just and the powerful of God; the good, because he did not spare the familiar creature the disease, but fell upon him and fell run hand, and the just, for when a man has been vanquished, no one else can defeat the tyrant, nor does he snatch a man from death by force, but he whom death once oppresses through sin, this good and just conqueror again convinced him, and in the same way the same was raised up, because he was needy; but the wise, because he found a solution for the needy, was blessed; for by the good will of God and the Father, the only begotten Son and Word of God and God, who entered into the bosom of the Father, the one with the Father and the Holy Spirit, the eternal, the anarch, the one who is in the beginning and to God and the Father who is and God is, who in the form of God existing bed descends the heavens, that is, his humble height humiliatingly humiliating condescends to his servants condescension unfathomable and incomprehensible - for this is what the descent says - and God, who is a perfect man, becomes perfect and is the most new of all new things, the only new thing under the sun, through which the infinite power of God is revealed. For what is greater than God becoming man? And the Word was made flesh without being born of the Holy Spirit and of Mary, the Holy Virgin and Theotokos, and the mediator of God and men is provided by the only philanthropist, not from the will or desire or connection of a man or the birth of a man conceived in the immaculate womb of the Virgin, but from of the Holy Spirit and of the first generation of Adam; and he becomes obedient to the Father who, according to us and from us, accepts our obedience, being healed and becoming a sign of obedience to us, that apart from him there is no salvation. CHAPTER 46. On the manner of the conception of the Word of God and of his divine incarnation For an angel of the Lord was sent to the Holy Virgin, descended from the Davidic line; "for it is evident that our Lord was raised up from Judah", "from that tribe he did not pray at the altar", as the divine apostle said, about whom the latter is more accurate, The evangelist said: "Hail, gracious woman, the Lord is with you. But she was disturbed at the word" and the angel said to her: "Do not be afraid, Maryam, for you have found favor with the Lord and will give birth to a Son and you will call his name Jesus. For he will save his people from their sins." Whence the word "Jesus" is also interpreted. As for her passing away: "How is this for me, I do not know about a man?", the angel spoke to her again: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. For that which is born of you will be called holy, Son of God". And she said to him: "Behold the handmaid of the Lord; be born to me according to your word." Then, after the consent of the Holy Virgin, the Holy Spirit came upon her according to the word of the Lord, which the angel spoke, purifying her and giving her power to receive the Word of divinity, but also reproductive. And then the wisdom and power of God the Most High overshadowed her, the Son of God who is identical with the Father, who is the divine seed, and congealed for himself from her pure and clean blood a flesh enlivened with a soul, reason and understanding, from the beginning of the of the womb, not by seed, but creatively by the Holy Spirit, not as a small addition to the shape, but as a finished word, this Word of God made flesh, for it does not presuppose itself as flesh. the divine Word, but occupying the stomach of the Holy Virgin indescribably in itself, became flesh from the pure blood of Aiparthenus, enlivened by a rational soul, and subsisted from the beginning, taking on the human form, this Logos being born in the flesh. You are flesh, flesh of God's Word, flesh with soul, logic and mind, flesh of God's Word with soul, logic and mind. For we say not deified by man, but God made human; for if a perfect God was born, he was indeed a perfect man, you did not tame nature, you did not imagine the economy, but that from the Holy Virgin be received logically and mentally souled flesh and in it all things are united in existence unconfusedly and unalterably and indivisible, not changing the nature of his divinity into the essence of his flesh, nor the essence of his flesh into the nature of his divinity nor from his divine nature, which assumed a human nature, a nature constituting a composite. CHAPTER 47. Concerning the two natures For the natures were inextricably and irrevocably united to each other, neither of the divine nature of the ecstasy of intimate simplicity, nor of the human nature, or of the transition to divinity, or of non-existence, were you separated, nor of the two a born composite nature; for the composite nature No other of the natures from which it was composed can exist identically, having been produced by others; whose body composed of the four elements is not called homousion, nor is it called fire, nor is it called earth, nor gift, nor earth, nor any of these it is homoousion. If, according to the heretics, of a composite nature, Christ after the union became human, from a simple nature he was made into a composition, and neither to the Father of a simple nature, who is of the same nature, nor to the mother (for she is not composed of divinity and humanity), nor not that in divinity there is also humanity, neither is God called man, but only Christ. And Christ is not the name of his presence, but of one nature according to them. But we do not teach Christ of one composite nature, not of one another, as of soul and body of man, or as of four elements body, but of these others: for from divinity and humanity He is both perfect God and perfect man. You are said to be of two natures and we confess in a bad nature. And we call Christ the name of the hypostasis, not one way of saying it, but of the two natures that are important, for he anointed himself, anointing as God the body of his divinity, and being anointed as a man; this is why he is this evil. But the goddess of humanity anoints. For if Christ is of one composite nature, consubstantial with the Father, let the Father also be composite and consubstantial with the flesh, above reproach and above all blasphemy. But how is a nature receptive to essential differences born? For how strong is this nature, both created and uncreated, mortal and immortal, describable and indescribable? But even if they say that Christ is of a mere nature, or that they confess that he is a naked God, and that they call humanity a fantasy, or a mere man, according to Nestorius. And where is the perfect in divinity and the perfect in humanity? And when will two natures speak of Christ, speaking of one composite nature after the union? Because Christ is one by nature towards union, everything that they do. But this is what they call the error of heretics, the same thing they call nature and existence. But because one of the natures of men is known, we say this as if they do not concern the soul and the body, for it is impossible to say that the soul and the body are of the same nature compared to each other. But because there are many states of human beings, and all of them accept this by reason of nature, for all are composed of soul and body, and all of the nature of the soul comprehend the essence of the body and acquire the common species of most and various states, one nature of famen; that is, each substate He had two natures, and in the end of these natures, I mean soul and body. As for our Lord Jesus Christ, there was no kind of communion; for neither was, nor is, nor ever will be born another Christ of divinity and humanity, in divinity and humanity he is perfect God and perfect man. Hence it is not to say one nature about our Lord Jesus Christ, as about the person from soul and body together, so also about Christ from divinity and humanity. There I live as a person, but Christ is not a person; nor does he have an accused type of utility. For out of two perfect natures, the divine and the human, let the union be born, not by form or confusion or repulsion, as the divine was Dioscorus, Eutyches and Severus and their leading gang; not personal or relative or in value or tautobulia or omotimia or homonymia or eudocia, as the theostygist Nestorius, Diodorus and Theodore of Mopsuestia, and the demonic omigiris of these, but in composition, that is, in existence awkwardly and unconfusedly and unalterably and indivisible and inseparably and in two natures, you had one existence, we confess, of the Son of God and incarnate, the same existence, speaking of his divinity and humanity, and the two natures confessing coexistence in him after the union, not individually and separately given to each, ἀλλ᾿ ἡνωμένας ἀλλήλαις ἐν τῇ μιᾷ συνθέτῳ ὑποστάσει. Οὐσιώδη γάρ φαμεν τὴν ἕνωσιν, τουτέστιν ἀληθῆ καὶ οὐ κατὰ φαντασίαν. Essentially, not as if the two natures made one composite nature, but as they truly united each other in one composite being of the Son of God. And together with these we define the essential difference: for the created remained created and the uncreated uncreated; the mortal remained mortal and the immortal immortal; the indescribable indescribable and the indescribable indescribable; the visible visible and the invisible invisible it shines to the marvels, but the inventions are suspected. But the human things are intimated by the Word; for it was the things of his holy flesh, and was communicated to the flesh of his own according to the manner of giving, for the parting of the parts to each other and the unity of existence, and that he and the divine and the human beings were one. active in each form with the mother society. For it is said that the Lord of glory will be crucified, even though of his divine, unsuffering nature, and the Son of man will be confessed before the passion in heaven, as the Lord said, for he was also the Lord of glory, the natural and true Son of man, viz. Being born as man, we also know his miracles and sufferings, if he sometimes works miracles and sometimes endures sufferings. Ismen gar, as his existence is one, so also the essential difference of the natures is saved. But how can a difference be saved, if those who had a difference are not saved from each other? A difference of differences is a difference. If, then, by reason the natures of Christ differ from each other, then by the reason of the essence, let him be joined at the ends; according to the divinity to the Father and the Spirit, and according to the humanity to the mother and all to men. And because of reason his natures are joined together, he differs from the Father and the Spirit, from the mother and from other people; for his natures are joined to the hypostasis, you have a composite hypostasis, in which he differs from the Father and the Spirit, the mother and us. But the parts of every composite nature, but the production from non-being to being, went towards the completion of the whole. And perhaps at the same time they constitute a composite nature, accepting such a condition and natural law than the creator, as by the law of nature, by succession, like is born of like. But to the lord of the united natures, the one is anarchic and timeless, and the created is under time, and no species was created for the completion of everything, for God did not cease from his works on the seventh day, not even two were naturally united, but surprisingly and miraculously. Paradoxes and superhumans do not constitute nature; we do not see the nature of fire, nor the nature of a man who is not burning, nor the nature of a man born as if he were water in the sky, nor the nature of a human body cooled in fire, but these are paradoxes for one existence. In the same way, the Lord's incarnation in one sub-state of the divinity's sub-states, not by the law of nature, but supersedes the union of natures by economy, and not under natural terms, so that from Christ Christ is born and becomes a type of Christ containing many sub-states, but one existence composed of two natures and in two natures and two natures, each nature and with the union keeping the house as a rule and law and the difference towards others. As for man, since soul and body are considered different from each other, there are two natures; and since there is no physical difference of states from one state, and of one nature the things that differ in state are called the same, and of the same state those that are essentially different. as a result of their existence. The then heterogeneous situations are not hypostatically compared or distinguished, but physically; and similar situations are not naturally compared or distinguished. And just as it is impossible for hypostatic differences to differ from one another in hypostasis, so it is impossible for physical differences to differ from one another in nature. CHAPTER 48. On the manner of the surrender That therefore one is essence and another being, we have mostly seen, and that one essence is the common and inclusive type of similar entities, which means one God, man, while the other being is a person, that is, Father, Son, Holy Spirit, Peter, Paul. They say that the one name of divinity and humanity is the name of the essences, that is, of natures, and that God and man is applied to nature, as when we say: God is an incomprehensible essence, and that one is God; of some receiving the name of the most universal, as when the Scripture spoke: "For this cause God thy God anointed thee" (for behold, he declared the Father and the Son), and as when it says: "There was a man in the land of Ausitidi" (for only Job was declared). Therefore, of our Lord Jesus Christ, because we know two natures, but one existence composed of both, when we review the natures, we call divinity and humanity, but when the existence is synthesized from the natures, never from the synabother We call Christ both God and man in the same way and God incarnate, but never from one of the parts, God only and Son of God and man only and Son of man; and never from the high ones only, and sometimes from the lowly ones only; the low one is the same and this likewise existing, the first born of necessity from the Father, the second born later through charity. When we say divinity, we do not name it the idioms of humanity; we do not consider a passive or created divinity; nor do we accuse the idioms of the divinity of the flesh, i.e. humanity; we do not consider flesh, i.e. uncreated humanity. As for the hypostasis, whether from the other, or from one of the parties we call it, we attack it with the idioms of both natures. And Christ, because he is the most consistent, is called both God and man, both created and uncreated and passive and apathetic. And when from one of the parts he is called both Son of God and God, he receives the idioms of the co-suffering nature, that is, of the flesh, called God suffering and Lord of glory crucified, not as God but as and man; and when man and Son of man he is called, he receives the idioms and expressions of the divine essence, an eternal child and an anarchic man, not as a child and a man, but as God who is an eternal child on the last child. And this is the way of the anti-giving: one kind of anti-giving to the other the same through the identity of the hypostasis and their separation into each other. This is why they can say about Christ: "This is our God who came to earth and turned to men", and: "This man is uncreated and apathetic and indescribable". CHAPTER 49. On the number of natures As for the divinity, we confess one nature, but three entities in truth, and always without the natural and essential simple ones, and the difference of the entities in the three particulars alone, the necessitous and patric and the cause and We strive to be a daughter and a progeny, and she is undifferentiated and immeasurably separate, and united and unmistakably separated from one another. For if each of them arose in itself, they were perfect in their existence and their own quality, that is, they acquire different modes of existence, but they are united in essence and physical appearance and do not hesitate, they do not graduate from the fatherland. of hypostasis, and there is one God, they say. In the same way, on the divine and secret and ever-present mind and understanding of the overflowing economy of the one Holy Trinity of God the Word, our Lord Jesus Christ, we confess two natures, divine and human, of mutual sacrifice and subordination. united, but one being from the two natures were made composite. Let the two natures come together, and after the union in one composite subject, they became in one Christ, and in truth this is also their physical idioms, united without confusion and inseparability, they were different and numbered. And as the three entities of the Holy Trinity are unmistakably united and indivisible, they are divided and numbered, and the number of division or dimension or alienation and intersection does not work in them (for we worship one God, the Father and the Son and the Holy Spirit). In the same way, the natures of Christ, if they are united, but they are unconfused; and if they are separated from each other, but they do not turn to each other and change, for one nature preserves its own physical property unchangeable. Because they are numbered, and the number does not introduce division. For Christ is perfect in both divinity and humanity; for the number has fallen not because of division or union, but because of the quantity of those who are numbered, whether united or divided; united by me, as if this wall had fifty stones, divided for there are fifty stones lying in this field; and united by me, for there are two natures in the coal, I say fire and wood, and divided, for the nature of fire is one and that of wood another, in another way uniting and dividing it and not of number. As they consider it impossible for the three entities of the Godhead, if they are different, to call one entity in order not to confuse and destroy the different entities, so also the two natures of Christ, as they exist united, one nature is impossible let them say, so that their difference does not annihilate, confuse, and cease to exist, we work. CHAPTER 50. That all the divine nature in one of its states permeates all human nature and not part by part The common and universal are accused of the same subjects. The essence, as a species, is seen as common, and the subsistence as a part. A part, not because it has a part of nature, and a part it does not have, but a part of number, as a person: for number and nature do not differ, the phenomena are called. But the essence of the hypostasis is blamed, because in each of the similar hypostasis the essence is perfect. For the states do not differ from each other in essence, but in terms of their conjunctions, of which the characteristic idioms are characteristic, but characteristic of a state and not of nature; for the state is essentially defined by conjunctions. For the common with the individual has the existence and the existence in itself; the essence does not exist in itself, but is considered in the existences. Suffering is one of the situations, all the essence, according to which the existence, is said to be in one of these situations; there is no need for all the similar situations to sympathize with the suffering substation. This is how we confess the nature of the Godhead, all completely in each of these situations, all in the Father, all in the Son, all in the Holy Spirit. For God the Father is also perfect, God the Son is perfect, God the Holy Spirit is perfect. In the same way, in the incarnation of one of the Holy Trinity of God the Word, they all saw and completed the nature of the divinity in one of the same situations, the whole nature and not part of it is united to the human nature. It is true that the divine apostle, because "in him dwells all the fullness of the divinity physically", that is, in his flesh; and the student of this is the god-bearer and the goddesses very Dionysius; "That he communicated to us completely in one of himself the presences". Let us not say that we are forced, all the subsistances of the holy divinity, that is, the three, all the subsistances of humanity as subsistances, for by nothing the Father and the Holy Spirit were communicated in the flesh of God the Word, in not at will. But all human nature is united with all the essence of divinity. No matter what God the Word implanted in the womb of nature, from the beginning he created us, he grew up, but he always took over, body, soul, mind and reason and their idioms, because one of these is a life, not a man. For all take me up, and all be healed by all, that salvation may be granted to all; The Word of God is made flesh through the medium of the mind, mediating God's purity and fleshly fatness. For he is sovereign over the soul and the mind of the flesh, the purest of the soul, but also the mind of God; and when it is granted by the creator, the mind of Christ is indicated as the rulership of the house. But he is enraged and follows the cretin and acts as the divine will will. Without the mind of the divinity united to him as a presence, as also the flesh, not a companion, as the heretical guide errs; "for he is not medimnaion", I said, "heseri dimedimnon", physically judging the courts. But how can Christ be called perfect God and perfect man and consubstantial with the Father and us, if part of the divine nature and part of the human nature are united in him by nature? But we say that our nature was raised from the dead and was made alive and sat down at the right hand of the Father, not as all human beings were raised and seated at the right hand of the Father, but all nature in Christ is subjugated. Let the divine apostle be: "Constitute and seat us together in Christ." And let us not see this, because unity is made of common essences; for every essence is common to all the entities contained in it, and they do not find a part and separate nature, that is, essence, by necessity these entities are also called cognate and heterogenous. they say the Holy Trinity and one and the same according to the divinity. This seeming nature in each of the situations is considered. And when we say the nature of the Word is incarnate according to the blessed Athanasios and Cyril, we call the divinity in flesh. For we cannot say: the nature of the Word suffered - for the divinity in him did not suffer -, but we say the human nature is afflicted in Christ, not all the appearances of men appearing, and in the human nature we confess Christ is afflicted. It is the nature of the Logos, when we say it the Logos, we mean; but the Logos also acquires the common of the essence and the particular of the hypostasis. CHAPTER 51. Concerning the One Composite Substance of the Word of God It therefore proceeds timelessly and unequivocally, seeing the divine existence of God the Word, simple and uncompounded, uncreated, incorporeal, invisible, light, indescribable, they always had all that the Father has, as he is the same, in the manner of the birth and in relation to the fatherland they differed in their position, they had completely, they never graduated from the patriarchal position, but at the end of the days of the paternal tricks they did not abandon the Logon indescribably, because they were ennobled in the womb of the Holy Virgin without seed and without limitation, as he saw, and in this pre-eternity of his position You became flesh from the Holy Virgin. In all things, therefore, and above all things, he was also present in the womb of the Holy Theotokos, but in this act of fleshing; he became flesh, they seem from it, receiving from it the beginning of the womb, flesh animated by a soul, reason, and understanding, so that it may be used in the fleshly existence, the existence of God's Word, and the former simple existence of the Word becomes composite - and it is composed of two perfect natures, divinity and humanity - and brings it the divine Sonship of God the Word the characteristic and aphoristic idiom, as which is distinguished from the Father and the Spirit, the characteristic and aphoristic idioms of the flesh, as it differs from the mother and other people. They also bear the attributes of the divine nature, as it is united to the Father and the Holy Spirit, and the characteristics of the human nature, as it is united to the Mother and us. But what is different between the Father and the Spirit, the Mother and us according to the existing God and man and man, for this is the peculiar idiom of Christ's existence. We confess him one Son of God and after the incarnation, and Son of man he, one Christ, one Lord, the only begotten Son and Word of God, Jesus, our Lord, respecting his two births, one from Patras eternal for cause and reason and time and nature and one at the end for us, for us and for us; "for us", because through our salvation, "for us", because being born a man from a woman and at the time of conception, "for us", because not from seed, but from of the Holy Spirit and of the Holy Virgin through the law of conception; not God alone, preaching the nakedness of our own humanity, nor man alone, pretending to the divinity, nor one and the other, but one and the same God and man, God perfect and perfect man, all God, and all man, himself all God and with his flesh and all man and with his super-divine divinity; so that they may say of him "perfect God and perfect man", the full and incomplete declarants of the natures, and so that they may say of him "all God and all man" the unique and infallible signifier of hypostasis. And "one nature of God's Word incarnate" we confess; for they say "incarnate", meaning the essence of the flesh according to blessed Cyril. And the Word is made flesh, and the intimate immateriality was not removed, and everything is made flesh and everything is indescribable. He shrinks physically and shrinks and divinely he is indescribable, not including his flesh in his indescribable divinity. All, then, is God perfect, not all God; for not only God, but also man; and all man perfect, not all man; for not only man, but also God. Men gar "all" is demonstrative in nature, while "all" is of hypostasis, just as "other" is of nature, while "other" is hypostasis. It is, as it were, that the natures of the Lord pass into one another, but we have seen that the passing away took place from the divine nature, for it pervades through all things, as it wills, and passes away, but through this nothing. And she remained indifferent to the transmission of intimate desires of the flesh and indifferent to the passions of the flesh. For if the sun transmits intimate energies to us, it remains unparticipated by the sun, how much more so is the poet of the sun and the Lord! Because you are not fleshed out anywhere; how can if you are passionate the nature is apathetic? The simple compound being was not allowed, because the way is passion, but the apathetic, however, is also unrepentant. He acted as if he had been made flesh, and he did not suffer, for neither his divine nature was corrupted nor did he accept addition, nor was the idiom of his position, that is, sonship, corrupted, for he remained the son of God and the son of man by birth. He did not suffer then, but he acted by creating for himself flesh animated by a soul, reason and mind, and gave it self-subsistence and in himself you subsisted it. Isteon gar, as on burning two times mean. For that which is burning is said to be on fire in one way, because iron or wood, entering into a fire, receives from it fire according to that condition, and it becomes subsistance in it, for the wood pre-exists and pre-exists the fire which it receives. from the pre-existing fire, and the sub-existence of iron becomes, and the sub-existence of what is considered fire in it, a sub-existence of the wood and of the fire in it, for the fire in the wood did not endure in itself, but because of the sub-existence and the part separated from the other fires of existence and solidification, the wood There was and was one existence of the wood and of the fire existing in it, before the wood, and therefore of the fire, for it existed before the wood, after which the fire also came into being. It is also called fire in another way, like the burnt wood receiving the energy of the fire, because the thinner is transmitted to the thicker of the intimate energy. In the case of ignition, the wood is what is being fired, and it is called fire of the wood and not wood burning of the fire, because the wood pre-exists and becomes subject to the fire and receives the energy of the fire. As for our Lord Jesus Christ, it is not so, but the flesh of the word is said to be the word made in the flesh of hypostasis, for the hypostasis of the word existed before, and in it the flesh subsisted, and the divinity of the flesh, for this partook of the divinity, and not the goddess of her passions; for through her flesh the goddess acts as fire through wood, not flesh through speech. The word did not appear to be made flesh, but it effected the flesh through the flesh of the hypostasis and deification. But of deification I do not say of the transference to the divinity of nature, but of the intoxicating of it under the desires of the divinity; for it animates not by its own nature, but by its union with the divinity. And in Tabor it sparkled and sparkled not because of its own nature, but because of the energy united to it as a divinity, just as wood shines and burns not because of its natural energy, but because of the fire of energy united to it. CHAPTER 52. To those who say: under the continuous quantity are the natures of the Lord reduced or under the divided As for the questions about the Lord's natures, whether they are reduced to the continuous quantity or to the divided, we know that the Lord's natures are neither a body nor a surface nor a line, nor time, nor place, so that they can be reduced to the continuous quantity; for these are the continuously enumerated. Now, as the number of differences is, and it is impossible to number those that differ by zero, but according to what they differ, according to this they are also numbered; as Peter and Paul, according to what they are not, they are not numbered, for by reason of essence two natures cannot be united. it is said, but as a hypothesis two hypotheses are said to be different. Let the number of differences be, and in whatever way the differences differ, in this way they are numbered. They are unmistakably united with Christ's natures in existence, but they are inseparably separated by reason and manner of difference. And where they are united in one way, they are not numbered; for the natures of Christ are not two in existence; but where they are indivisible, they are numbered; for the natures of Christ are two by reason and by way of difference. Because they are united in being, and the separation you have from each other is unmistakably united, preserving the home of every physical difference. In this way they fight the difference and only being counted under the allocated amount they are withdrawn. Who is Christ, perfect God and perfect man, whom we worship together with the Father and the Spirit? event -, he will not build worshipers to it - for we do not worship as thin flesh, but as a united divinity and as in one person and one existence of God the Word of his two reduced natures. Dedoica of the coal is destroyed by the fire attached to the wood. I worship Christ the most for the divinity anointed in the flesh. For there is no fourth parenthetical person in the Trinity - it was not born - but one person I confess to the Word of God and his flesh; for the Trinity remained three even after the incarnation of the Word. CHAPTER 53. To, if it were not your nature to exist, answer For even if you are not an immaterial nature or an impersonal essence - for if you exist and persons both essence and nature are considered - but there is no need for the different natures united as existence each to become a separate existence; for they can join together in one. they are neither existent nor non-existent, they are neither separate, each has an existence, but they both have one. For the Word's subexistence of both natures is the existence of both natures, and it does not forgive the non-existent of one of them, nor does it grant the sub-substance of the other, never of this one, and never of that, but of both indivisible and inseparably. existence exists, not divided and divided, and part of itself, and part of that I distributed, but all of this and all of that unashamedly and completely existing. For the flesh of the Word of God did not subsist in its own right, for no other sub-existence existed than the sub-existence of the Word of God, but in it I subsisted as a sub-substance rather and was not a sub-subsistence in itself. For he is neither non-existent, nor does another in the Trinity contribute existence. CHAPTER 54. About the trisagio Hence also the addition in the Trisagion by the vain Peter of the blasphemy born blasphemer we define as a fourth person they brought in and in part they gave the Son of God, the Father's subordinate power and in part the crucified one, as another being than the mighty one, or suffering the Holy Trinity, they glorified and crucified the Son, the Father and the Holy Spirit. Abandon this blasphemous and prescriptive chatter. For we take the word "Holy God" for the Father, not only denying him the name of divinity, but also the Son God and the Holy Spirit. The Holy Spirit; and the "Holy Immortal" is placed on the Holy Spirit, not outside of immortality having given the Father and the Son, but in each of the situations all the names of the Gods simply and absolutely receiving and imitating the divine apostle. one God, the Father, from whom are all things and we from him, and one Lord Jesus Christ, through whom are all things and we through him and one Holy Spirit, in whom are all things and we in him". Not only the theologian Gregory, here saying: "But we are one God the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things, and one Holy Spirit, in whom are all things", of "whence" and "through" and "into" intersecting - for neither the prepositions nor the classes of the nouns differ -, but characterizing a single and unconfused nature of property; and this delirium, from which they are drawn into one again, may it not be strange to him that this is preached before the same apostle, the "from him and through him and to him all things; to him be the glory forever. Amen". For it is not to the Son alone that the trinity is called, but to the Holy Trinity, witness the uncle and saint Athanasius, Vasilios and Gregory, and all the choir of the God-fearing fathers; because of the trinity of holiness the three manifestations of the sovereign divinity are the holy Seraphim appear to us, but because of the one lordship of the one of the theoretic Trinity they do not even know a kingdom. Gregory the Theologian says: "Likewise, then, the holy of holies, which is hidden in the Seraphim and is glorified by three holy names in one co-dominion and divinity; which is also philosophized to us as the best and highest". But then those who compiled the ecclesiastical history said that when the people were marching in Constantinople because of their perceived threat against Proclus the archbishop, it happened that a child of the people was abducted and thus under the instruction of an angel the three-sage hymn "Holy God, Holy, mighty, Holy, immortal, have mercy on us" and when you return the child and recite the initiation, you sing the hymn to the whole crowd and thus you stop the threat. And in the Holy and great Ecumenical fourth Synod, the famous one in Chalcedon, this is how the trisaios hymn is delivered, for this is how it is addressed to the participants of this holy Synod. Laughter, therefore, indeed, and the game through angels they were initiated, and to the end of the induction they were credited, and at the synod of a thousand holy fathers, they were sanctioned and confirmed, and before by the Seraphim they praised the trisage lamb as the triune divinity, magnificent of the Knapheus, who is trodden by a horse, will see and be corrected, like the Seraphim who exaggerate. But of selflessness, not to mention stupidity! And we are like this, like demons breaking through: "Holy God, Holy Mighty, Holy Immortal, have mercy on us." CHAPTER 55. Concerning the nature and difference, union and incarnation, considered in the eye and in the individual, and how to perceive "the one nature of the word of God incarnate" Nature or psili is understood by theory in itself, because it is not subsumed, or in common in all the same sub-states, and is said to be in the species considered nature, or as a whole, in the employment of conjuncts in one sub-state, and is called this same nature considered in the individual. so it is considered in the sight. The Word of God, therefore, made flesh, did not take on the nature understood in fine theory - for this is not flesh, but a deception and a creature of flesh - nor that considered in the eye - for they did not take on all the phenomena -, but the one in the person, the one that they saw in the eye - for since he took over the present garment -, they did not subsist in themselves and finance a person before and thus were hired by him, but in his subordination they existed. For this hypostasis of God the Word was made in the flesh, and according to this "the Word was made flesh", i.e. irreversibly, and the flesh Word unchangeably, and God the man; for the Word is God, and the man is God through the union. The same, then, is said of the nature of the Word and the nature in the individual; for neither the individual, who was the existence mainly and only of course, nor the common nature of the existences, but the common nature in one of the existences considered and examined. One thing, then, is union, and another is incarnation; for union alone indicates connexion, but to what the connexion happened, nothing; but incarnation, let this also be said of incarnation, that to the flesh, that is, to They were indeed related to man; so also the burning of the iron to the fire. This, then, blessed Cyril, in his second letter to Shukenson, interpreting the "one nature of the Word of God incarnate" thus spoke: the economy, it was to them that it is not improbable that they pretended to ask: if all is in one nature, where is the perfect in humanity? How did our essence rise? But because both the perfection in humanity and the manifestation of our own essence is brought about by saying "incarnate", they used a calamine rod for those who were present. Thus he ordered the nature of the Word upon nature. For if, instead of a hypostasis, they included the nature, it was not out of place, and by "incarnate" they say this, because we do not err when we say a hypostasis of God's Word absolutely. Similarly, Leontius of Byzantium understood the word by nature, not instead of hypostasis. But when the second anathematism was directed at Theodoritos, the blessed Cyril said: "The nature of the Word, I was the hypostasis, which is the Word." To say "the nature of the Word" does not mean existence alone, nor the common nature of the existences, but the common nature in the existence of the Word considered as a whole. That if then the nature of the Word was made flesh, that is, made flesh, it is said; but the nature of the Word suffered in the flesh, I do not and now we are not, but having suffered Christ in the flesh, we were taught; so that the saying "nature of the Word" does not imply existence. They seem to say that what is missing is that the incarnation is flesh, but the flesh is born of the Word, that is, the existence of the Word is awkwardly born of the existence of the flesh. And because God is man and man is God, it is said. After all, the Word is God, but he was unchangeably man. But the fact that the goddess became a human being or was incarnated or incarnated, we do not know. We learned that the goddess united with humanity in one of her situations. And that God is formed, that is, that which is alien, that is, that according to us, is said. After all, God's name is mentioned in each of the hypostasis, but divinity on hypostasis is said to be powerless. For we do not acknowledge the Father alone, or the Son alone, or the Holy Spirit alone as divinity; for God alone signifies nature, and the Father the existence, just as man is the nature, and Peter the existence. But God also means the commonness of nature, and in each of the situations he stands anonymously as well as man; for God is divine having nature, and man is human. To all of these it is known, as the Father and the Holy Spirit did not communicate to the flesh of the Word for any reason, except according to divine signs and according to their pleasure and will. CHAPTER 56. That theotokos the holy virgin But the Mother of God, above all, and truly, we preach the Holy Virgin; for as a true God who was born of her, a true Mother of God, I gave birth to the true God incarnate from her. received from her, but as that of the Word of God who was eternally begotten of the Father and eternally and exclusively existing with the Father and the Spirit at the end of the days for today's salvation dwelling in her body and from her immutably incarnated and born For the Holy Virgin did not give birth to a human being, but to a true God; not naked but incarnate, the body did not come down from heaven and as if through a tube through her past, but from her likeness to us he took on flesh and subsisted in himself. For if the body comes from heaven and is not received from our own nature, what is the need for humanization? Because the incarnation of God's Word was for this event, so that this sinful and fallen and corrupt nature would defeat the deceitful tyrant and thus be freed from corruption, as the divine apostle became: "For by man is death, and by man resurrection of the dead"; in the first truly, and in the second. And if he also says: "The first Adam is from the earth, the second Adam, the Lord, from heaven", they do not leave the body from heaven, but declare that he is not a small man. For behold, Adam also called him Lord, the most significant of all. For Adam is interpreted as a native, but a native is delon, because it is man's nature that was created from the flesh; but the Lord of the divine essence is demonstrative. They were not the apostle again: "God sent forth his Son, the only begotten of a woman." He didn't say for a woman, but "from a woman". Therefore the divine apostle meant, as he is the only begotten Son of God and God, the man born of the Virgin, and he is the one born of the Virgin, the Son of God and God; but born physically, as a matter of fact man, not preformed man you understood, as in a prophet, but he was essentially and truly born a man, that is, in his hypostasis you subsisted in animated flesh with a rational soul and intellect, this event in this hypostasis, for this means "being born of a woman." For how, if this Word of God under a law, did it happen without a man like us? Whence we rightly and truly call the holy Mary the Theotokos, for this name is the mystery of the economy. For if I gave birth to the Mother of God, nevertheless God was born from her, but also a man. For if God, who existed for centuries, was born from a woman, how could he not be a man? Because the Son of man is a man indeed. But if he is God born of a woman, he is one who is declared to be from God the Father, born according to the divine and anarchic essence, and at the end of time from the Virgin, made according to the active and temporal essence, that is, the human being. But this one existence and two natures and two births means our Lord Jesus Christ. Christotokon, let us not eat the Holy Virgin, because upon revoking the voice of the Theotokos, the vile and abominable and Jew-loving Nestorius, the vessel of dishonor, and upon the dishonor of the only Mother of God, who is truly esteemed above all creation, and he is broken with his father to the Satan, he uttered this intercession, as if he had been influenced; for Christ and David the king and Aaron the high priest - for these are anointed, the kingdom and the priesthood - and every god-bearing man can be called Christ, but God does not breathe, as did Nestorius the divine the god-bearer born of the Virgin should be said to have been born; but we were not born as a god-bearer to be called or understood, but God incarnate. For this Word was made flesh, conceived by the Virgin, and God came forth after the conception, already she also being deified by him, but to her in him is the same production, as the three are born of him, the conception, the existence, the divinity of her under him. of the Word; and thus it is understood and called Theotokos, the holy Virgin, not only by the nature of the Word, but also by the divinity of man, in which both the conception and the existence of the Word are performed; the conception of the Word, and its flesh in the Word you exist, of this Mother of God who supernaturally grants the created to the created and the humanized to God and the poet of all, being the God of the preslimma, sustaining the union of the united of these, which is also united; I do not say the God only, but also the man of Christ for us and against us. For neither, having been born before us, did the latter happen for us, but rather from the first existence both existed, because from the end of conception in him by the Word he rose into existence; therefore he is a man according to that nature, and God also God Almighty. And what also of the living flesh did the idioms, for the Reason of economy taught them by reason of natural motion to be truly natural things. CHAPTER 57. On the idioms of the two natures But confessing the same Lord Jesus Christ as our Lord, and a perfect man, let him have all that the Father has, except birthlessness, and all that Adam the first, through sin alone, has in body and soul, reason and mind; to him appropriately the two natures double those of the two natural natures: two natural wills, the divine and the human, and energy two natural, the divine and the human, and self-determination two natural, the divine and the human, and wisdom and knowledge, the divine and the human. For He is equal to God and Father, He wills and acts as God, and He is equal to us, He wills and acts as a man; for His miracles are His, and His sufferings. CHAPTER 58. Concerning the wills and prerogatives of our Lord Jesus Christ Because then there are two natures of Christ, two of him and the natural wills and natural energies. And because existence is one of his two natures, we will see him as one, and acting naturally according to the light, from whom both in blood and eternal Christ is our God. with the mother society. For if the essence is the same, the will and the energy are the same; but where the essence is different, the will and the energy are also different. And on the other hand, where the will and the energy are the same, the essence is the same; and where the will and the energy are different, the essence is also different. For we infer Father and Son and Holy Spirit from the identity of the energy and the will the identity of the nature. As for the divine economy, from the difference of actions and wills and that of different natures, we insist, and the fact that the natures are different, and we agree that the wills and actions are different. Because of the natures of him and the one Christ, the number piously understood and spoken of does not divide the one Christ, but the difference is created and in the united appearance of the natures, so is the number of his essential qualities, the natures of wills and actions - according to for regardless of the natures, he was volitional and active in our salvation - he did not introduce division - he did not beget - but he declared theirs and only, even if he united, prison and salvation; for the wills and energies are natural and not hypothetical. But I call this the volitional and active power, by which it wills and acts the willing and active. For if we hypostatically give these, we are forced to say that the three hypostases of the Holy Trinity are heterovolitional and heteroactive. For if it is not this, they will and how they will; for what they want is by nature, as they see it - for all men are corrupt - but what they want is not by nature, but of the present opinion, as and how they see it, for better or worse - for not all men likewise will not likewise men. Let us also say this about the actions, because how they want, how they see, or how they act, is a way of the use of what they will and see and act, they only give grace to the one who has it, and from the others, according to the common saying, they divide it differently. It is said, then, that they will simply will, that is, the volitional power, reason, then appetite and natural will; but how they will, that is, the will subject to the will, the volitional, and the knowing will; and volitional is what they want, which is volitional. nature, so also the human being; they will, and the anointed one is the one who wills, that is, the hypostasis, which is Peter. Because they say that Christ is one in me and the existence of him is one, that he is willing and active both divinely and humanly. But because the volitional being has two natures as logic - for every logic is volitional and free-willed - two wills, that is, wills are naturally upon him. Because he is volitional according to his natures, because he assumed the volitional power that naturally existed in us. And because Christ is one and he wills in each nature, let us say the same will about him, not as the only one who wills, what naturally as God willed - for the divinity will eat and drink these things as well -, but also the ingredients of the human nature, not contrary to opinion, but in the nature of natures: for then he naturally willed these things, when his divine will willed and granted the flesh to suffer and do the same. Since the will is naturally added to man, then it is delusion. Excluding the divine, there are three kinds of life: the vegetative, the sensual, the mental. Therefore, the nutritive, the growth, the generative movement of the plant itself; of the sensual, the instinctive movement, and of the logical and intellectual, the autonomous. If, then, according to nature, nutrition is attached to the vegetable, and to the sensual, according to impulse, by nature, therefore, it is attached to logic and reason, and the autonomist; and there is no autonomist, if not the will; the fact is that the Word is flesh soulful, mentally and autonomous, young and willful. What is also unteachable are the natural things, for there is no calculation or life or hunger or thirst or sleep, he guesses. They don't even want us to guess; of course they want it. And again: if in horses nature moves freely, but in man it moves authoritatively according to the will, then man must be volitional by nature. And again: if man is created in the image of the blessed and sovereign divinity, and the divine nature is free-willed by nature and volitional, then man, as he was, is free-willed by nature and volitional; for the fathers envisioned the free will. For in all men there is will, and not in others it exists, but in others it does not exist, but what is considered in common by nature characterizes the individuals under it, therefore man is by nature volitional. And you say: nature does not allow it, nor does it allow it, and the will exists in everyone, and it is no longer for me, but for others, therefore, let man be willing; so that if man is willing, so will the Lord, not only as God, but also as he's a human being, he's willing by nature. For as they assumed the natural nature, so also the natural will ascended; and according to this the fathers imprinted the natural in themselves and left their will. If the will is not natural, or hypostatic, or according to nature; but if it is hypostatic, then the Son is contrary to the Father; for the hypostatic alone is characteristic of hypostasis; but if it is hypostatic, the will is a reduction of nature; for it is destructive of those according to things are natural. The God and Father of all, either as Father or as God he wills. But if I am the Father, it is other than the will of the Son, for the Son is not the Father. But if as God, and God the Son, and God and the Holy Spirit, therefore the will of nature, were natural. For if, according to the fathers, where the will is one, the essence of these is one, but the will of the divinity of Christ and of his humanity is one, so this is also the essence of these. And again: if according to the fathers the difference between nature and a will is not apparent, necessity or a will saying nature in Christ do not say difference or nature saying different a will do not say. And you say, yes, as he preached the divine Gospel, the Lord came to the places of Tire and Sidon "and when he entered the house he willed nothing knowingly and it was not possible for him to err", in his divine will almighty, but having willed it is not possible to err, so as a man of will, he was not weak, and he was also a man of will. And again: "Come," he said, "to the place" "he said; I'm thirsty." "And they gave him wine mixed with gall, and when he had tasted it he would not drink." If, then, like God, he thirsted, and when he had tasted, he did not want to drink, then you are passionate like God, for thirst is a passion, and so is taste. If not as God, at least as a man he thirsted and he was willing as a man. And the blessed Paul the apostle: "Being born," he says, "obedient unto death, even the death of a cross." The obedience of the willed being is submission, or of the non-being; for we do not call the horse obedient or subservient; but being obedient to the Father, the Lord did not act as God, but as a man. "For God is neither subject nor disobedient; for these things are in His hands", as the theegorius Gregory said. Therefore, Christ is volitional as a man. Of course, speaking of the will, we do not say that it is forced, but that it is voluntary, for if it is logical, then it is also voluntary. For not only the divine and uncreated nature has nothing forced, but neither does the mind and created. But this is not true; for God is good and is a creator and God is not in need of these things, for why does he need them? But it is known, as self-authority, it is said by the same name, otherwise than over God, otherwise over angels, and otherwise over men. For God is not sovereign, but angels as companions of the exigency of the enterprise and a promise all the time not admitted; for naturally I have the self-authority unhindered by this, I do not have the antipathy of the body, not even the offending one. As for humans, as in the history of the age-old preconceived operation; since man is autonomous and naturally has autonomy, he also has the devil's insult and the movement of the body. Therefore, the insult and the burden of the body are exacerbated by the project of the age. If they wanted, Adam obeyed and ate what he wanted, therefore the will is primary in us; but if the will is primary, then the Word made flesh did not receive this after nature, therefore we are not outside of sin. But because of his work the self-governing power of nature exists, and they did not take it over, or condemnations of the intimate creation as not good or enviable to us of the treatment according to it, we of the pantheon of the distant healing, and himself under passion being a witness to whom they do not want or he cannot fully survive. But they say that something composed of the two wills is impossible, as if existence is composed of natures. First of all, because the compositions of beings in existence and not of the other reason and not of themselves are considered; secondly, because, if we say composition of wills and actions, and composition of other physical idioms we are forced to say, of the creator and the created, of the invisible and visible and such. But how is the will composed of wills prohibited? For is it impossible that the compound of the composites be called a predicate, when we also predicate the nature composed of natures and not subsistence? But even if we say a complex will about Christ, the Father's will, we separate him, for the Father's will is not complex. What is missing is that they say only the composite and common existence of Christ, as of his natures, so also of his physicals. But opinion and predilection for the Lord are said to be impossible, but we hear it literally. For the opinion after the inquiry and will about the unknown, that is, will and judgment towards the decided thing, is your disposition, whereby the predilection is chosen and consecrated to the other the other. But the Lord is not a small man, but also God, and always seeing the unending thought, request, and will, there was also judgment, and of course he had the one toward good and the one toward evil alienation. This is how Isaiah said, that "before the child knows whether it is chosen wickedly, the good is chosen; because before the child knows whether it is good or bad, it is promised by wickedness that the good is chosen." For the "before" indicates that you did not ask for us and willingly, but you are God and divinely and in the flesh you subsist, therefore as subsisting united to the flesh, to him who is and knows all things, he had good by nature; for they are natural. Virtues both naturally and also all exist, if we do not all also act the things of nature, for we have fallen from what is according to nature to what is contrary to nature through transgression. But the Lord brought us back from the after-nature to the after-nature; this is "in the image and likeness". And the exercise and these pains are not for the purpose of acquiring virtue from the outside, so that they are tormented, but for the purpose of inwardly and by nature evil being cast away, just as the iron is not a natural being, but born of negligence, through toil, casting off the natural brilliance of iron, we appear. Yes, as the name of opinion, it is multifaceted and multi-meaningful. For he never utters the admonition, as the divine apostle did: "But concerning the virgins of the Lord I have no opinion, nor do I have an opinion;" but never a will, as when the prophet David spoke; as Daniel: "About whom did this insolent opinion proceed?"; but never on faith or glory or opinion, and simply say, with twenty-eight significations the name of the opinion is taken. CHAPTER 59. Concerning the actions of those in our Lord Jesus Christ And let us see two acts of power upon our Lord Jesus Christ. For he had, as God and the Father consubstantial, the divine energy, and as a man born, he also possessed the same human nature energy. For there is, as there is one energy and another active and another action and another active. Energy, therefore, is the active and essential movement of nature; energetic is the nature from which energy proceeds; action is the result of energy; and active is the one who is endowed with energy, that is, the hypostasis. But energy is also called energy, and action is energy, just as the building is called: so gar famen; all the creation, the buildings declaring. Therefore, as the energy is set in motion, it is and acts, rather, it acts, as the great Gregory said in the context of the Holy Spirit: "If there is energy, it acts, even though it does not act, and it ceases to act." But let him know that this life is energy, and the way of life is energy, and all the economy of life, both nourishing and increasing, was vegetative, and the impulse of movement, was sensual and the mental and voluntary movement. But energy is a result of power. If, then, we consider all these things in Christ, then let us put human energy on him. Energy is called the first meaning constituted in us; and it is a simple and irrelevant energy of the mind as such, invisibly the same meanings projected, without which no mind can rightly be called. Again, it is called energy and the manifestation and spreading of what is meant through the utterance of speech. And this one is by no means unrelated, it is also simple, but in relation considered as composed of meaning and reason. And this relation, which the one has to the thing being done, is energy; and this resulting thing is called energy. And the rest is of the soul alone, and the soul is a body that is ennobled, and the body is mentally enlivened, and the result, for the mind that foresaw what is to come thus works through the body. Of the soul they seem to have dominion, for it is used as an organ to the body, I heard this and took care. Another is the energy of the body, driven by the soul and moved. But the result of the body is touch and holding and that of what is perinexis, but of the soul that of what is formed is formation and formation. In the same way about our Lord Jesus Christ, among the miraculous powers of his divinity there was energy, and the surgery and the will and the saying "I want, be cleansed", of his humanity there was energy. As a result of the human being, the bunches of bread, you hear the leper, the "I want", and the goddess the population of the bread and the leper's cleansing. For both reasons, for the mental energy and the body, one and the same relative and the same signified the divine energy. For we know the united natures and the separation that was in each other, and we do not deny these differences, but we also enumerate and indivisible these we know, so also of wills and actions and the related we know and the different we enumerate and enumerate and we do not introduce division; for in the same way the flesh is established and the change of the state does not suffer from nature, in the same way the will and the energy are established and the states are not subject to conditions. te and humanly want and active. They see two kinds of energies on Christ, they say necessary because of the duality of the nature, for where the nature is different, the energy is different, and where the energy is different, the nature is different. And the opposite: where the nature is the same, the energy is the same, and where the energy is one, the essence is also the same, according to the fathers. They see the need for two things, or one action on Christ, saying one and saying the essence, or, because of the truth, we have both the essences evangelically and patristically confess, two and the actions in accordance with the following, for he is the same to the To God and Father according to divinity he is equal to energy; and as he is to us according to humanity, he is also equal to energy. Blessed Gregory, the bishop of Nysaeon says: "But if the energy is one, nevertheless the power is also the same; for every energy of power is a result." But it is impossible to create and create a nature or power or energy. But if we ascribe the energy of Christ to the divinity of the Word, let us ascribe the passions of the rational soul, fear, fame and sorrow and agony. But if it were said, as about the Holy Trinity, when the fathers were chosen, the saints said: "where the essence is one, so is the energy, and where the essence is different, the energy is also different", and since the uses of "theology" are not transferred to the "economy", we come; of "theology" is only given to the fathers, and not even after the incarnation of this activity the Son to the Father is any of this essence. And why do we grant that "My Father works to perfection, and I work", and: "whatever he sees the Father doing, these things the Son also does in the same way", and: "you do not believe in me, you have believed in my works", and: "the works that I do testify about me", and: "as the The Father raises the dead and gives life, so the Son also gives life to whomever He wills"? For all these things not only in likeness and after flesh show him to the Father, but also of the same energy. And again: For the providence concerning beings is not only of the Father and of the Holy Spirit, but also of the Son, and after the incarnation, and this is energy; therefore, even after the incarnation, it is the energy of the Father. Since Christ is known to the Father by the miracles of this essence, and the miracles happen by God's energy, therefore also after the incarnation of this energy he is to the Father. But if one energy of his divinity and his flesh, be composite, and be either of another energy than the Father or the Father is also of composite energy. But in the case of synthetic energy, they are also of nature. But if someone says that a person is included in the energy, we know that, if a person is included in the energy, by the logical inversion, energy is also included in the person, and they are, as three persons, that is, entities, of the Holy Trinity, thus also three energies, or as one energy, thus one person and one existence. And the holy fathers, in agreement, disputed the things of this essence and of this energy. Because, if a person is included in the action, neither one nor two of Christ's actions are said to have instituted them, neither one person nor two of them are said to have commanded. And on the red-hot sword, as natures are saved by fire and iron, so are the two energies and their results. For iron has a cutting edge, but fire has a caustic edge, and the cut is the result of the energy of the iron, while the burn is the result of the fire, and the difference between these is preserved in the burnt cut and in the cut burn, and not the burn of the a cut through was made after union, not a cut through burning; and neither by the duality of the physical energy of two red-hot knives, nor by the single red-hot knife's confusion of their essential difference do we work. In the same way, in Christ the divine and almighty power of his divinity, but of his humanity is ours. The result of the human being is to hold the child's hand and be drawn, while the divine is the animating. For this is another thing, that of others, if they exist inseparable from each other in the theandric energy. If for one thing it is the existence of the Lord, then the energy is one, for one existence the essence is also one. And again: if we speak of an action on the Lord, we either call it divine or human or nothing. But if he is divine, let us call him God only naked of our humanity. But if it's a human being, let's blaspheme that human being. But if there is neither divine nor human, neither God nor man, neither the Father nor us, for from the union the identity in existence is made, neither is the difference of natures understood. But the differences of the natures are saved, i.e. their energies are also saved; for the nature is inactive. In the oneness of the Despot Christ, energy is either created or uncreated, for among these there is no energy, as there is no nature. If it is created, then only the created is declared to be nature; if it is uncreated, then only the uncreated is characterized by essence. After all, natural things are suitable for natures, because they are impossible to exist without nature. But the natural energy does not exist outside of them, and it is true, because it neither is nor can the nature be known without the natural energy; for by what each one acts, the natural nature is believed, because it is not prevented. In one Christ the energy, that of divine and human poetic. But none of the beings in nature remain against whom they can, for fire neither cools nor heats, neither dries and moistens water. How, then, did God create and created man perform these miracles and passions with one act? If, then, Christ took on a human mind, he became an understanding soul and a reason, he is, however, intellectualized and he is intellectualized; but the intellect is an energy of the mind. Therefore, as a man, Christ is active, and he is active. And the great Saint John Chrysostom in the interpretation of the Acts, for the second reason, said thus: "Even if you call his sins and his passion to work, for while all things were suffering, he did that great and wonderful work, killing death and everything else. worker". In every energy of nature, motion is defined as essential, as those who are concerned about this problem, where did nature see them motionless or completely inactive, or did they find energy, did they not have motion by physical force? But the energy of God and poetry is not a physical one, nor is it seen through the eyes of the blessed Cyril; it is not human nature that animates Lazarus, nor does divine power shed tears, for it is the tear of humanity itself, but the life of the vicarious life. However, in common with both separately due to the identity of the state. Christ is one, and his person, that is, his existence, is one, but he has two natures, that of his divinity and his humanity. From the source of the divinity, the glory naturally came common to the one through the inherent identity of the hypostasis, but from the flesh the lowly things common to the one; for he is also this evil being, that is, God and man, and his, his and hers. divinity and the things of humanity; for the divinity worked the things without theology, but not through the flesh, and the flesh humbles, but not without the divinity. And suffering because attached to the flesh was the impassioned goddess abiding and performing the passions saving, and acting in the divinity of the Word because the holy mind of understanding was attached and seeing the things that were happening. The goddess transmits to the body the desires that are intimate, but she remains unparticipated in the passions of her flesh. No, just as through the flesh the goddess of the Word acted, so also through the divinity his flesh suffered, for the flesh of the divinity became an organ. Even though they seem from the extremes of conception not that which was divided into one form, but of one person, the actions of all time are events of one form, but these, because they happen inseparably, are in no way confused, but, what form, from the We feel quality works. Christ acts according to each of his natures, and "all natures act in him with the communion of the Father", of the one Word worked, beyond the Word, for the authenticity and power of the divinity, which is original and royal, but of the body executing, All that is of the body, according to the will of the Word united to it, where the same thing happened. For he did not leave himself to the physical passions, nor was it from the sad occasions and resignation or the suffering from the external factors, but he moved according to the following of nature, the Word, willing and giving in financially to suffer this and do the the same, so that through the works of nature the truth may be believed. But because of essence he was conceived from the Virgin, so also through man he acts on unsteady waters of the earth, as if walking not in water, but of divinity, he rises up by the power of being composed towards the indissoluble and burdened by material feet that do not obey. He did not humanly act human things (not only man, but also God; whence his passions are life-giving and saviors), nor did he act divinely (not only God, but also man; whence by reason and speech and such theosimiles he worked). But if you say them, as "not because of the negation of human energy we say an energy on Christ, but because opposed to the divine energy passion is called human energy, therefore we say an energy on Christ, we are; according to this reason and those who say one nature They do not say this because of the negation of the human nature, but because the human nature is opposed to the divine nature, it is called passive. But we were not born to the expansion of passion towards the divine energy, the human prescriptive movement; nothing because, not at all appears, existence is known or defined from quotation or from comparison. For in this way the things that are are found to be complementary; for if by virtue of the divine motion the human being is passion, nevertheless also because of the goodness of the divine nature the human being is wicked; human movement is called divine movement energy, and because of the evil that is human nature, good is the divine". And all the buildings are thus wicked, and the one who says is lying: "And God saw everything that he had made, and behold, it was very good." We do not see that the holy fathers called the human in many ways a movement towards the subjects of meaning; for they attributed it to both power and energy and difference and movement and quality and quality and passion, not in opposition to the divine, but as a coherent one and unchanging power, and energy as a characteristic, and the same invariance in all things appeared, and difference as aphoristic, and motion as indicative, and quality as a component and only to it and nothing else, quality as a signifier, and passion as moved; for all things from God and with God suffer from motion, as if they were not self-moving or self-powered; not by contrast, that is, as is said, but according to the creatively interwoven to them by reason of the universally presented cause; they prophesied energetically. For he says: "For one form acts with the mother's communion", what else did he believe or he says: "And for forty days you remained without food, the next he was hungry"; for he gave nature, when it wanted, the same acts; or the different ones in him blowing energy or the ones next to each other or the other and the other? For these two actions are signified by pronouns, and by pronouns many times the number is indicated, both by saying gods and men. For the difference of differences is a difference; but the non-beings, how can they be managed? CHAPTER 60. To those who say: if man is of two natures and energies, Christ needs three natures and these are the energies The individual man of two natures, soul and body, and these unchanging natures having in himself two natures, is so called, for he preserves the physical quality of several even after the union. For neither the body is immortal but perishable, nor the soul mortal but immortal, nor the body invisible, nor the soul visible to physical eyes, but the mind is logical and mental and incorporeal, and the fat is both visible and horselike. But the essentially indivisible things are not of one nature; therefore, soul and body are not of one essence. And again: if man lives as a rational mortal, then every term of the subject natures is declarative, but not according to the law of nature the rational man, nor is man of one nature according to the rule of the proper definition. But when it is said that man is of one nature, instead of the kind of nature, the name of our sayings is taken, that man does not differ from man according to the nature of the difference, but all men having the same constitution and composed of soul and body and two natures of each acting as one, everyone is reduced to a certain point. And this is not unreasonable, therefore, of all creation, as begotten, Saint Athanasios left one nature in the one against the blasphemers of the Holy Spirit, thus saying: "For above the creation is the Holy Spirit, and another than the born of nature, but of the divinity itself, he again showed consciousness". Everything that is commonly and among many is considered, no longer a thing, but a thing that is less, is called an essence. Therefore, every human being is composed of a soul and a body, thus it is called one nature of humans. But of the Lord's hypostasis they do not say that one nature is the power of one nature, for even though natures subsist and after the union each physical attribute, and the type of Christ is not found. For no other Christ was born of divinity and humanity, he was God and man. And again: It is not the same that the species of man is one and the essence of soul and body is one. For the fact that, according to the species of man, is one in all men, indifference is indicated; but the fact that, in the essence of soul and body, is one of them, it is completely dissolved into non-existence; or because the one is transformed into the essence of the other, or from others, from others. it is born and both are consumed, or two natures remain on their own terms, for the body is not essentially the same as the incorporeal. There is no need to attribute one nature to man, saying, not because of the identity of the essential quality of soul and body, but because of the unchanging nature of individuals reduced to one species, and they say of Christ a nature, because there is no species containing many situations. And all compositions from those that are soon to be composed are said to be composed; for we do not say that the house is composed of earth and water, but of brick and wood. By necessity, man is also said to have at least five emotions of nature, out of the four elements and the soul. In the same way, we do not aim at the parts of the parts of our Lord Jesus Christ, but at the soon-to-be composed, divinity and humanity. But if man is of two natures, saying three natures on Christ, we are forced to say, and you of two natures, man, saying Christ of three, are dogmatizing about natures; likewise about energies; appropriate since nature needs energy. That man is said to be of two natures, witness the theologian Gregory: "Natures are of two", faskon, "God and man; there is both soul and body". And in the matter of baptism and speech, this is the same: "The cleansing of our twofold being of soul and body, and of the visible and the invisible nature, is also twofold by water and the Spirit." CHAPTER 61. On Deifying the Nature of the Lord's Flesh and the Will Time is known, as it is not by a change of nature or change or alteration or confusion that the flesh of the Lord is deified and is called "the same God" and God is born, as the theologian Gregory put it: omotheon", and "the anointed one is born of man and the anointed one is born of God". For these things are not according to a change of nature, but according to the economic union, which I say as existence, according to which it is indissolubly united to God's Word, and the passing of the natures into each other, so that we also see the burning of iron; for as mankind without change and in the same way we confess, so we glorify the divinity born in the flesh. Neither because the Word was made flesh, it exceeded the terms of the proper divinity nor the qualities of divine aspirations, nor was the flesh deified of the proper nature or its natural idioms. For even after the union the natures remained intact and their properties unharmed. But the flesh of the Lord was enriched by the divine energies through the union that was brought to the Word, that is to say, the divine act of the Word, not by the descent of the own hypostases by nature, but by the Word united to it. through this appropriate action. For the red-hot iron burns, not naturally due to the caustic energy acquired, but from the fire of union this acquired. She was mortal for her own sake and life-giving because of her union with the Logos. Likewise, we speak of the deification of the will not as a change of physical motion, but as a will united to his divine and all-powerful will, and the fact of God's will made human. in him there truly exists the disease of the human will, but they want the act of leprosy's purification for the union with the divine will. It is that, as the deity of nature and will is the most impressive and demonstrative of both natures and of both wills, just as fire does not change the nature of what is burned into the nature of fire, but rather it is the fire and the fire, and not one, but two. being declarative, so also the divinity does not constitute a composite nature, but both and the union as it were. Let the theologian Gregory say: "He made me divine, but he made me divine;" for he said "where", and "me" and "de" showed two things. CHAPTER 62. What about wills and autonomous minds and knowledge and wisdom In calling Christ a perfect God and a perfect man, let us always give, of course, the things of the Father and the things of the Mother; for man is made, that what may be overcome may be overcome. For the all-powerful was not weak, and by his almighty power and strength he chose the one who tyrannized man, but it was a crime to the tyrannous one who conquered man and was quickened by God. This, then, the fallen victor, the sympathetic and philanthropic God willed, man becomes like the like being recalled. Because man lives logically and intellectually, no one is superior. How, then, did a man take on a lifeless flesh or a soul? Not this man. And what of the incarnation we call the first-born, not yet restored to the relation of divinity, renewed and rejuvenated? "Because the incurable and incurable". He takes care of the whole man, and that is why he should fall from sickness, so that he may grant salvation to all. But a mind that is unwise and devoid of knowledge is not, if it ever was, because it is inactive and motionless, and anyway non-existent. God's Word became a man after hearing it. But what is the image if not the mind? Did he take over the credit, then, with your hand? For a mind in a limb is God's and flesh, of me as a spouse, but of God as an oak. Mind then mind is mingled, and God's mind mediates purity and flesh fatness; for if the Lord took the soul of an animal, they took the soul of a horse. Behold, the Word is made flesh, said the Evangelist, seeing that, apart from the Holy Scriptures, man is never said to have a soul, as in "in seventy-five souls Jacob entered Egypt", but never flesh as it is seen everywhere sarx the savior of God". No flesh seems inanimate, no man, but the Lord became a man. He said, "What do you call me a man, who told you the truth?" He took on flesh enlivened by a soul of reason and understanding, ruling over the flesh, but ruling under the divinity of the Word. He therefore naturally both as God and as man willed it, but he said and submitted to his will the human being not moved by reason itself, but these wills, what his god willed will. For, yielding to the divine will, he naturally suffered the same. When he did not submit to death, of course, of his aunt's will, and if you were granted, he submitted to death, be in agony and despondency. And when his divine will willed his human will to die, the passion became voluntary for him, for not only as God did he voluntarily give himself up to death, but also as a man, whence the tolman against death was also granted to us. This is how they say to the saving passion: "Father, if it is possible, I take this cup away from me"; although they were drinking the cup as men, not as God. A man seems to want the glass to pass away; these are the words of natural cowardice. "Now I do not become your will", i.e. I am different from you, "but yours", i.e., I and you, as I became one with you: these words of audacity. For before the physical illness, the Lord's soul, as a true man made according to his good pleasure, was tempted by feeling on the parting of the body and natural sympathy, because of the divine will of death, it is encouraged. For because he was all God with his humanity and all man with his divinity, he, as man in himself and for himself, made man subject to God and the Father, and made himself excellent and subservient to both and subject to the Father of events. But He voluntarily willed both the divine and the human will, for in every logical nature, however, the autonomous will was absent. After all, what is logic if it is not autonomously reasoned? For the Creator inspired the non-natural appetite even in the equine animals for the constitution of the intimate nature, and they suffered; for without reason it cannot act, but it is acted upon by the natural appetite. From whence the appetite is born, directly also the urge to act: for it is not caused by reason or will or thought or judgment. Hence, neither as a virtuous person is praised and blessed, nor as an evil doer he goes to hell. But the logical nature has a natural appetite moved, and under reason it is restrained and regulated on those who keep it according to nature, for this is the advantage of the reason, the free will, strong natural in the reason we see movement. For both as a detractor of virtue it is praised and blessed and as a detractor of vice it is condemned to hell. The soul of the Lord willed itself to be moved of its own accord, but it willed of its own accord, what its divine will willed, for the flesh was not moved by the nod of the Word (for Moses and all the saints were moved by the nod of God), but he is one. If God and man willed according to the divine and the human will. For he does not know, but rather by natural power the two wills of the Lord are different from each other. Because his divine will was anarchic and all-powerful, then I had the power and was apathetic, but his human will was torn by time and it endured the natural and unchangeable passions and naturally he was not omnipotent, as the Word of God truly and according to natural and all-powerful. CHAPTER 63. On the theandric energy The blessed Dionysius "new your divine energy" breathed Christ "into us civilized", he does not negate the physical energy an energy of both the human and the divine born nature - so even if we create a new nature, from divine and human nature born; "for where the energy is one, the essence of these also is one" according to the holy fathers -, but they want to show the new and secret way of the manifestation of Christ's natural energies in the secret way of the separation of Christ's natures into others and his state according to man foreign and paradoxical and unknown to the nature of beings and the way of the secret union of anti-giving; not divided by the energies, nor divided by the natures acting, but united, each with the motherly communion, they acted on their own behalf. For neither did he act humanly - for he was not a mere man - nor divine things as God alone - for he was not a naked God -, but God who is and is man. For we believe in the unity and natural difference of natures, so also in natural wills and actions. They argue that, as for our Lord Jesus Christ, we sometimes speak of two natures, and sometimes as of one person, and this evil refers to one meaning, for the two natures are one in Christ, and the one Christ is two natures. Thus it is to say: Christ acts according to each of his two natures, and each nature acts in Christ with the communion of the mother. The divine nature in the flesh acts through the pleasure of the divine will, allows itself to suffer and do the same, and because of the energy of the flesh it is, however, saving, because it is not of human energy, but of the divine. But the flesh of the divinity of the Word acts through it, as through an organ of the body the divine acts of energy are performed, and for the one thing it is the one who acts both divinely and humanly. For he has seen use, as his holy mind and his nature act with energy, understanding and knowledge, because he is the mind of God and because he worships the creation below everything, and remembering his works and passions on earth, he communes and works with the divinity of the Word and pervades and rule over all, understanding and knowing and ruling, not as a small human mind, but as God in existence united and with God's mind. This, then, is what the theandric energy says, that God incarnated, I was incarnate, and his human energy was divine, I was deified and not part of his divine energy, and his divine energy was not part of his human energy, but one with the other. considered. But this method is called paraphrasing, when it includes two words one at a time. For we call the burnt cut of the red-hot knife the same as the cut-off stake, but another energy is the cut and another the stake, and of another and different nature, the stake of fire and the stake of iron, thus one of Christ. by saying the two energies of theandric energy, we mean his two natures, the one of his divinity the divine, the other of his humanity the human energy. CHAPTER 64. On natural and unchangeable passions We confess that all the natural and invariable passions of man have taken over. For He took on the whole man and all things of man, except sin; for this is not natural, nor is it sown by the Creator, but from that of the devil, which you sow in the mother of your own free will, not by force of ours. Of course, there are also unchangeable passions in the things that do not belong to us, which from the transgression of criticism entered into man's life: hunger, thirst, toil, pain, tears, wear and tear, the resignation of death, cowardice, agony (from which the sweaters, the blood clots), the help of the angels for the sick of nature and the like, all of which naturally exist in humans. They always seem to be taken, so that they may always be holy. He was tempted and defeated, so that the victory may be achieved for us and by the strength of nature they defeat the adversary, just as the nature that was defeated before, by which insults it was defeated, by these defeats the former conqueror. He who was wicked from without did not offend by reason, as he did to Adam, for he did not offend anyone by reason, but by grace. But the Lord repelled the insult and dispersed it like smoke, so that the passions that insulted him and were defeated become insurmountable for us, and thus the new Adam is saved from the old one. Neglect our natural passions by nature and by nature were in Christ. By nature, for if it did not move in him, when he gives in to the flesh, the same things will suffer; by nature, if the natural things did not precede in the Lord of the will, for nothing is considered forced upon him, but always voluntarily; for he wills, he wills, he wills. died CHAPTER 65. On ignorance and slavery Behold, it is known that they were ignorant of me and took on a slave nature, for man's nature is a slave to God who created it and has no knowledge of things to come. "If then" according to the theologian Gregory "separate the seen from the mind", the flesh is called a slave and ignorant, but because of the identity of the hypostasis and the inseparable union, the soul of the Lord enriched the knowledge of the future as well as the rest of theology. For the flesh of men by its natural nature was not a creature, but the flesh of the Lord was united in submission to God by the Word, which by nature did not fall from mortality, but it became a creature through the union with the Word as a submission and did not they can say, that there was not and is not an animal creator; thus the non-human nature essentially does not acquire the knowledge of the future, but the soul of the Lord through the union with God and the hypostatic identity was enriched, as he said, with the other divine signs and the of future knowledge. It is true that they do not even call him a slave, for the name of slavery and despotism are not characteristics by nature, but of what they are for, like that of fatherhood and sonship. Because these are not essential, but relationally they are declarative. Therefore, we say about ignorance, that if you make great inventions, that is, with subtle imaginations, you separate the created from the created, let the flesh be a slave, if it is not united to the Word of God; slave? For one who is Christ, he cannot be a slave to himself, and he is also the Lord; for these are not of those that are simply said, but to others. Whose slave are you? Of the Father? Not all things that the Father has are the Son's, because he is a servant to the Father, but not to himself. But how does the apostle say about us: "You are not a servant, but a son", because he is adopted, because he is a servant? Prepositionally, therefore, he is called a servant, not this one, but for us he is called to be a servant in the form of a servant and a servant with us. For He is a Passionate One who worked for us suffering and a minister of our salvation. But those who say this divide the one Christ into two, like Nestorius. But we see this Despot and Lord of all creation, the one Christ, the same God of man and man, and all-knowing: "in him are all the treasures of wisdom and knowledge hidden". CHAPTER 66. On preemption And it is said that he foresaw "by wisdom and age and grace," to one of advanced age, and because of the increase of age wisdom was in him in the manifestation of a race; but the foresight of men in wisdom and grace, and the completion of the Father's good will, was the People's knowledge of God and salvation is a pre-emption being made and promised everywhere every day. But those who oppose it, speaking of wisdom and grace, accepting it as an addition to these, do not say that the union comes from the ends of the existence of the flesh, nor do they speak of the union as it exists, but Nestorius, persuading the vainglorious, about union and small rent they are monstrous, "not knowing, neither what they say nor being assured about them". For if the flesh was truly united to the Word of God from the ends of existence, but rather existed in him and had a hypostatic identity with him, how come he was not completely filled with all wisdom and grace? This partaker of grace, I did not participate because of the grace of the Word, but rather because of the unification of the human and the divine events of the one Christ, because he was both God and man, grace and wisdom and all good things. fullness to the world emanating. CHAPTER 67. About cowardice The name of cowardice next to it has the meaning. Because cowardice is the natural unwillingness of the soul to separate itself from the body because from the beginning the Creator invested it with a natural sympathy and intimacy, for which it naturally fears and agonizes over and renounces death. The term: "By nature cowardice is strong by contraction of the being resistant". For if everything was produced by the Creator from non-being into being, it naturally has the effect of being and non-being. But by its very nature, the drive towards the components. And the Divine Word, becoming man, made this same release in me to the elements of nature, indicating the urge to eat and drink, to sleep and to sleep, and naturally being born in the experience of these, but to the corruptible the urge, as in the time of passion willingly commits the shrinking towards death. For even by the law of nature things happened, but not by compulsion for us, for naturally the will of nature is dictated. This is the cowardice and the fear and the agony of the natural and unchangeable passions and not subject to sin. It is again cowardice consisting of betrayal of calculations and unbelief and ignorance of the hour of death, as when at night we are afraid of the thought of some event; which are by nature, which even when we are determined we say: "By nature cowardice is an irrational shyness." The Lord did not attend to this; therefore, he did not get tired at any time, if not in the time of passion, even financially he restrained himself many times, for he does not know the time. Saint Athanasios spoke of what he truly became, in the speech according to Apollinarius: "For this reason the Lord said: 'Now my soul is divided.' But the "now" is this, when he willed, but let it be pointed out, for it is not as if it were called a present, so that he may test the things that are said. After all, everything happened in truth." And with others: "But like God passion is prayed for by a suffering body, neither turmoil and sorrow is shown by a sad and troubled soul, nor does it beg and pray with a mind that is not begging and praying, but for even if the events happened without a defect of nature, but to demonstrate existence, the events took place". But the "damage of nature that things do not happen" is that they do not remain by accident. CHAPTER 68. About the Lord's prayer Prayer is an ascent of the mind to God or a supplication of worshipers to God. How, then, did the Lord pray for Lazarus in the time of his passion? For his holy mind did not see an ascent to God, united as it were to God's Word, nor a petition to God - for Christ is one - but the immemorial person and type in himself, immemorial and subscript to us being born and teaching us to pray to God and look to him, and through his holy spirit pave the way for us to ascend to God. For after the passions he endured for us the victory of prizes according to them, so he prays for us road builders, as he was, to ascend to God and for us to complete all justice, as he did to John, and to make us his own Father and as First and foremost you honor him and show him that he is not against God. When they said to Lazarus: "Father, I thank you that you hear me. But I saw that you always listen to me, but I said to the crowd that they would know that you sent me", not all clear, because as the principle of yourself and the cause of honoring yourself the Father and you show that he is not opposed to these things left? And when he said: "Father, if it is possible, let this cup pass from me; but not as I will, but as you", not everything that is done, as if teaching us in temptations to ask only God for help and the God of our day to prepare a will and do you show, as truly the things of our present nature, that in truth two wills naturally belong to me and to his proper natures, but are not acquired in opposition? "Father," they said as if it were possible, "if it is possible," not ignorant - what is impossible with God? "Now not as I will, but as you"; as God is identical with the Father, but as man the will of humanity is naturally indicated, for this naturally renounces death. But "My God, my God, why have you forsaken me?" The next day, the relative left a person. For neither his God the Father, if not, divided between the imaginations of the mind and the seen from the mind, was not with us, nor was he completed by the intimate divinity, but we were the ones who were abandoned and neglected. You are the last sworn person of this petition. CHAPTER 69. On betrothal Time is known as two representations: one physical and essential, and one personal and relative. Physical, therefore, and essential, according to which, out of charity, the Lord took over our nature and all natural things in nature and in truth, becoming man and of the natural in experience; personal and relative, when the other is impersonated by relationship, pity, fame or love, and instead of them, reasons are made about him without regard to him, according to which they cursed you and forsaking us and these things, they did not happen naturally, he did not obey these things either by birth, but by accepting the other person and with us. standing This is also the "being born for us curse". CHAPTER 70. Concerning the passion of the body of the Lord and the apathy of his divinity This, then, the Word of God always endured in flesh, of its divine and only impassioned nature, impassioned. For the one Christ composed of divinity and humanity, a being in divinity and humanity, suffering what he suffered like a pephyce suffered, he suffered, but apathy did not accompany him. For the soul that is passive then, of the body that is circumcised, that which is not circumcised joins and sympathizes with the body; but the goddess, who is impassive then, does not sympathize with the body. Isteon, because we know God without suffering in the flesh, but divinity suffered in the flesh, or God through the suffering of the flesh is not in vain. Because the sun is like a shining tree, if you cut the tree with an ax, the sun remains impassable and impassive, much rather the impassiveness of the Word goddess as a being united to the flesh of the suffering flesh remains impassive. And as, if you pour water on them with red-hot iron, that which does not fall suffers under the water (the fire, I say, is extinguished), but the iron remains unharmed (for it did not fall under the water, it is corrupted), much more than the flesh alone suffers Apathetic god, passion did not approach and I remained inseparable from it, for there is no need, because the examples are completely and inexhaustibly familiar. For there is a need in examples, and the like is considered the same, but not an example; for the like in everything is not an example, and even of the divine. Because it is impossible to find an example in everything, both in theology and in economics. CHAPTER 71. Concerning the inseparable, the divinity of the Word of soul and body abides even in the death of the Lord and remains one existence Our Lord Jesus Christ was sinless - "for he committed no sin, he took away the sin of the world, no guile was found in his mouth" - he did not submit to death, because death entered the world through sin. He died for us, accepting death and offering himself to the Father as a sacrifice for us, for to him we have fallen, and he has given us a ransom for us, and thus we are freed from condemnation, for the tyrant was not born of the Despot. blood is drawn. Thus death appears and the devouring of the body is lured by the hook of the divinity, and the sinless and life-giving tasty body is corrupted and everything that was devoured is brought back. Because darkness disappears with the introduction of light, so the corruption of life's offense is removed, and everything becomes life, and corruption to the decaying. When he was born as a man, and his holy soul of the pure one was separated from the body, but the goddess remained inseparable from both, the fame of the soul and the body, and not thus the one existence was divided into two existences, for the body and the soul according to this from the beginning in the existence of the Logos for existence, and in the death of others divided to each of them remained the one existence of the Logos. The one hypostasis of the Word is the hypostasis of the two, and of the soul and of the body there was a hypostasis; for neither the soul, nor the body itself had any existence other than the hypostasis of the Word; but one is the hypostasis of the Word and never two. The presence is one ae of Christ. For even locally the soul of the body is separated, but hypostatically united by the Word. CHAPTER 72. About decay and corruption The name of decay means two For it means these human passions: hunger, thirst, toil, the piercing of the heavens, death, that is, the separation of the soul from the body and the like. According to this signified perishable body of the Lord, for he willingly undertook all these things. But it means the wear and tear of the body into the elements from which it was composed, dissolution and annihilation; which perhaps by many is called and called corruption. They took the Lord's body and did not do it, as the prophet David said: "Because you will not leave my soul in hell, you will not give your oath to corruption". Incorruptible, therefore, the Lord's body is said by the ignorant Julian and Gaianus by the first of corruption, meaning impious before the resurrection. Because he is incorruptible, not like us, but he also tried and not true events, which happened in the Gospel, the hunger, the thirst, the demons, the night of the side, the death. But if a person tries a fact, a show and a tent of the economy mystery, and a person tries it and it is not true, and he tries it and it is not true, we are afraid. But he died, and those who said this about salvation lost their lives. But we achieve and strive for true salvation. But according to the second meaning of corruption, meaning incorruptible, that is, incorruptible, we confess the body of the Lord, as the god-bearing fathers delivered us. After the resurrection of the Savior from the dead, and according to the first meaning the incorruptible body of the Lord, we eat. being born. "For behold, this perishable thing is clothed with incorruption," said the divine apostle. CHAPTER 73. About the descent into heaven They sit in heaven with a deified soul, so that, just as the sun of justice rose for those on earth, so also for those under the earth sitting in darkness and the shadow of death, the light may shine; the blind to see, and to those who believed, the cause of eternal salvation was given, but to those who were promised the test of unbelief, so also to those in Hell, "that all the offspring of the heavenly, the Pygmy, and the Catachthonous may be bowed down to him", and thus you have redeemed those who have been brought down from the ages of the dead, you have opened the way for us to rise. You may be interested in: