Chapter VI.—That in one of its subsistences the divine nature is united in its entirety to the human nature, in its entirety and not only part to part.
What is common and general is predicated of the included particulars. Essence, then, is common as being a form, while subsistence is particular. It is particular not as though it had part of the nature and had not the rest, but particular in a numerical sense, as being individual. For it is in number and not in nature that the difference between subsistences is said to lie. Essence, therefore, is predicated of subsistence, because in each subsistence of the same form the essence is perfect. Wherefore subsistences do not differ from each other in essence but in the accidents which indeed are the characteristic properties, but characteristic of subsistence and not of nature. For indeed they define subsistence as essence along with accidents. So that the subsistence contains both the general and the particular, and has an independent existence, while essence has not an independent existence but is contemplated in the subsistences. Accordingly when one of the subsistences suffers, the whole essence, being capable of suffering, is held to have suffered in one of its subsistences as much as the subsistence suffered, but it does not necessarily follow, however, that all the subsistences of the same class should suffer along with the suffering subsistence.
Thus, therefore, we confess that the nature of the Godhead is wholly and perfectly in each of its subsistences, wholly in the Father, wholly in the Son, and wholly in the Holy Spirit. Wherefore also the Father is perfect God, the Son is perfect God, and the Holy Spirit is perfect God. In like manner, too, in the Incarnation of the Trinity of the One God the Word of the Holy Trinity, we hold that in one of its subsistences the nature of the Godhead is wholly and perfectly united with the whole nature of humanity, and not part united to part. The divine Apostle in truth says that in Him dwelleth all the fulness of the Godhead bodily, that is to say in His flesh. And His divinely-inspired disciple, Dionysius, who had so deep a knowledge of things divine, said that the Godhead as a whole had fellowship with us in one of its own subsistences. But we shall not be driven to hold that all the subsistences of the Holy Godhead, to wit the three, are made one in subsistence with all the subsistences of humanity. For in no other respect did the Father and the Holy Spirit take part in the incarnation of God the Word than according to good will and pleasure. But we hold that to the whole of human nature the whole essence of the Godhead was united. For God the Word omitted none of the things which He implanted in our nature when He formed us in the beginning, but took them all upon Himself, body and soul both intelligent and rational, and all their properties. For the creature that is devoid of one of these is not man. But He in His fulness took upon Himself me in my fulness, and was united whole to whole that He might in His grace bestow salvation on the whole man. For what has not been taken cannot be healed.
The Word of God, then, was united to flesh through the medium of mind which is intermediate between the purity of God and the grossness of flesh. For the mind holds sway over soul and body, but while the mind is the purest part of the soul God is that of the mind. And when it is allowed by that which is more excellent, the mind of Christ gives proof of its own authority, but it is under the dominion of and obedient to that which is more excellent, and does those things which the divine will purposes.
Further the mind has become the seat of the divinity united with it in subsistence, just as is evidently the case with the body too, not as an inmate, which is the impious error into which the heretics fall when they say that one bushel cannot contain two bushels, for they are judging what is immaterial by material standards. How indeed could Christ be called perfect God and perfect man, and be said to be of like essence with the Father and with us, if only part of the divine nature is joined in Him to part of the human nature?
We hold, moreover, that our nature has been raised from the dead and has ascended to the heavens and taken its seat at the right hand of the Father: not that all the persons of men have risen from the dead and taken their seat at the right hand of the Father, but that this has happened to the whole of our nature in the subsistence of Christ. Verily the divine Apostle says, God hath raised us up together and made us sit together in Christ.
And this further we hold, that the union took place through common essences. For every essence is common to the subsistences contained in it, and there cannot be found a partial and particular nature, that is to say, essence: for otherwise we would have to hold that the same subsistences are at once the same and different in essence, and that the Holy Trinity in respect of the divinity is at once the same and different in essence. So then the same nature is to be observed in each of the subsistences, and when we said that the nature of the word became flesh, as did the blessed Athanasius and Cyrillus, we mean that the divinity was joined to the flesh. Hence we cannot say “The nature of the Word suffered;” for the divinity in it did not suffer, but we say that the human nature, not by any means, however, meaning all the subsistences of men, suffered in Christ, and we confess further that Christ suffered in His human nature. So that when we speak of the nature of the Word we mean the Word Himself. And the Word has both the general element of essence and the particular element of subsistence.
Concerning the one compound subsistence of God the Word
Chapter VII.—Concerning the one compound subsistence of God the Word.
We hold then that the divine subsistence of God the Word existed before all else and is without time and eternal, simple and uncompound, uncreated, incorporeal, invisible, intangible, uncircumscribed, possessing all the Father possesses, since He is of the same essence with Him, differing from the Father’s subsistence in the manner of His generation and the relation of the Father’s subsistence, being perfect also and at no time separated from the Father’s subsistence: and in these last days, without leaving the Father’s bosom, took up His abode in an uncircumscribed manner in the womb of the holy Virgin, without the instrumentality of seed, and in an incomprehensible manner known only to Himself, and causing the flesh derived from the holy Virgin to subsist in the very subsistence that was before all the ages.
So then He was both in all things and above all things and also dwelt in the womb of the holy Mother of God, but in it by the energy of the incarnation. He therefore became flesh and He took upon Himself thereby the first-fruits of our compound nature, viz., the flesh animated with the intelligent and rational soul, so that the very subsistence of God the Word was changed into the subsistence of the flesh, and the subsistence of the Word, which was formerly simple, became compound, yea compounded of two perfect natures, divinity and humanity, and bearing the characteristic and distinctive property of the divine Sonship of God the Word in virtue of which it is distinguished from the Father and the Spirit, and also the characteristic and distinctive properties of the flesh, in virtue of which it differs from the Mother and the rest of mankind, bearing further the properties of the divine nature in virtue of which it is united to the Father and the Spirit, and the marks of the human nature in virtue of which it is united to the Mother and to us. And further it differs from the Father and the Spirit and the Mother and us in being at once God and man. For this we know to be the most special property of the subsistence of Christ.
Wherefore we confess Him, even after the incarnation, the one Son of God, and likewise Son of Man, one Christ, one Lord, the only-begotten Son and Word of God, one Lord Jesus. We reverence His two generations, one from the Father before time and beyond cause and reason and time and nature, and one in the end for our sake, and like to us and above us; for our sake because it was for our salvation, like to us in that He was man born of woman at full time, and above us because it was not by seed, but by the Holy Spirit and the Holy Virgin Mary, transcending the laws of parturition. We proclaim Him not as God only, devoid of our humanity, nor yet as man only, stripping Him of His divinity, nor as two distinct persons, but as one and the same, at once God and man, perfect God and perfect man, wholly God and wholly man, the same being wholly God, even though He was also flesh and wholly man, even though He was also most high God. And by “perfect God” and “perfect man” we mean to emphasize the fulness and unfailingness of the natures: while by “wholly God” and “wholly man” we mean to lay stress on the singularity and individuality of the subsistence.
And we confess also that there is one incarnate nature of God the Word, expressing by the word “incarnate” the essence of the flesh, according to the blessed Cyril. And so the Word was made flesh and yet did not abandon His own proper immateriality: He became wholly flesh and yet remained wholly uncircumscribed. So far as He is body He is diminished and contracted into narrow limits, but inasmuch as He is God He is uncircumscribed, His flesh not being coextensive with His uncircumscribed divinity.
He is then wholly perfect God, but yet is not simply God: for He is not only God but also man. And He is also wholly perfect man but not simply man, for He is not only man but also God. For “simply” here has reference to His nature, and “wholly” to His subsistence, just as “another thing” would refer to nature, while “another” would refer to subsistence.
But observe that although we hold that the natures of the Lord permeate one another, yet we know that the permeation springs from the divine nature. For it is that that penetrates and permeates all things, as it wills, while nothing penetrates it: and it is it, too, that imparts to the flesh its own peculiar glories, while abiding itself impossible and without participation in the affections of the flesh. For if the sun imparts to us his energies and yet does not participate in ours, how much the rather must this be true of the Creator and Lord of the Sun.
In reply to those who ask whether the natures of the Lord are brought under a continuous or a discontinuous quantity
Chapter VIII.—In reply to those who ask whether the natures of the Lord are brought under a continuous or a discontinuous quantity.
If any one asks concerning the natures of the Lord if they are brought under a continuous or discontinuous quantity, we will say that the natures of the Lord are neither one body nor one superficies, nor one line, nor time, nor place, so as to be reduced to a continuous quantity. For these are the things that are reckoned continuously.
Further note that number deals with things that differ, and it is quite impossible to enumerate things that differ from one another in no respect: and just so far as they differ are they enumerated: for instance, Peter and Paul are not counted separately in so far as they are one. For since they are one in respect of their essence they cannot be spoken of as two natures, but as they differ in respect of subsistence they are spoken of as two subsistences. So that number deals with differences, and just as the differing objects differ from one another so far they are enumerated.
The natures of the Lord, then, are united without confusion so far as regards subsistence, and they are divided without separation according to the method and manner of difference. And it is not according to the manner in which they are united that they are enumerated, for it is not in respect of subsistence that we hold that there are two natures of Christ: but according to the manner in which they are divided without separation they are enumerated, for it is in respect of the method and manner of difference that there are two natures of Christ. For being united in subsistence and permeating one another, they are united without confusion, each preserving throughout its own peculiar and natural difference. Hence, since they are enumerated according to the manner of difference, and that alone, they must be brought under a discontinuous quantity.
Christ, therefore, is one, perfect God and perfect man: and Him we worship along with the Father and the Spirit, with one obeisance, adoring even His immaculate flesh and not holding that the flesh is not meet for worship: for in fact it is worshipped in the one subsistence of the Word, which indeed became subsistence for it. But in this we do not do homage to that which is created. For we worship Him, not as mere flesh, but as flesh united with divinity, and because His two natures are brought under the one person and one subsistence of God the Word. I fear to touch coal because of the fire bound up with the wood. I worship the twofold nature of Christ because of the divinity that is in Him bound up with flesh. For I do not introduce a fourth person into the Trinity. God forbid! but I confess one person of God the Word and of His flesh, and the Trinity remains Trinity, even after the incarnation of the Word.
In reply to those who ask whether the two natures are brought under a continuous or a discontinuous quantity.
The natures of the Lord are neither one body nor one superficies, nor one line, nor place, nor time, so as to be brought under a continuous quantity: for these are the things that are reckoned continuously. But the natures of the Lord are united without confusion in respect of subsistence, and are divided without separation according to the method and manner of difference. And according to the manner in which they are united they are not enumerated. For we do not say that the natures of Christ are two subsistences or two in respect of subsistence. But according to the manner in which they are divided without division, are they enumerated. For there are two natures according to the method and manner of difference. For being united in subsistence and permeating one another they are united without confusion, neither having been changed into the other, but each preserving its own natural difference even after the union. For that which is created remained created, and that which is uncreated, uncreated. By the manner of difference, then, and in that alone, they are enumerated, and thus are brought under discontinuous quantity. For things which differ from each other in no respect cannot be enumerated, but just so far as they differ are they enumerated; for instance, Peter and Paul are not enumerated in those respects in which they are one: for being one in respect of their essence they are not two natures nor are they so spoken of. But inasmuch as they differ in subsistence they are spoken of as two subsistences. So that difference is the cause of number.