Five Tomes Against Nestorius — Book IV

The divinely inspired Paul shows that the shadow in the Law is not ineffective for the benefit of those who have chosen to live godly lives. He clearly presents to everyone's minds, as a picture and representation of the truer reality, the things that happened long ago to the people of old. He says, "But these things happened to them as types, but were written for our instruction, upon whom the ends of the ages have come." So let us now select from the writings of the Law and say this: the Israelites were camping in the desert long ago when they left the land of Egypt and were traveling toward the Promised Land. But when they—wretched people!—forgot the wonders done in Egypt and their love toward God, they began to murmur impiously, and they were destroyed by serpents, as it is written. Yet they escaped the bites of the poisonous creatures when Moses raised up the bronze serpent for them, since God the Savior of all had commanded, "Make yourself a serpent and set it as a sign, and it shall be that if a serpent has bitten anyone, everyone who is bitten and looks at it shall live." The image, then, was the mystery pointing toward Christ, for the Only-Begotten Word of God, being God and Good by nature from a Good Father, partook of flesh and blood—that is, was made man—and became like us sinful people, in the sense that He is human as we are. And He too was lifted up on high, that is, He endured the cross on the wood and death according to the flesh, even though He rose again on the third day, having trampled on the power of death.

The Divine-uttering Paul, shewing that not ineffective for the profit of those who have elected to live piously, is the shadow in the Law and besides full well setting before the minds of all, as a picture and representation of the truer, the things which long ago befell them of old, says, But these things happened unto them typically, but were written for our admonition unto whom the ends of the world are come. Come now therefore selecting out of the writings of the Law let us say, that they of Israel were camping in the desert of old time when they departed out of the land of the Egyptians and were speeding unto the Land of Promise: but when (wretched ones!) unmindful of the wonders in Egypt and of their love to Godward, they began unholily to murmur, they were destroyed of serpents, as it is written. Yet they escaped the bites of the venomous creatures, Moses having reared up for them the brazen Serpent, God the Saviour of all having commanded, Make thee a serpent and set it for a sign and it shall be, if a serpent have bitten a man, that every one that is bitten, seeing it shall live. The figure then was the mystery Christ-ward, for the Only-Begotten Word of God being God, and Good by Nature out of a Good Father, partook of flesh and blood, i. e., was made man, and like unto us wicked ones, in regard I mean that He is man as we. And He has been set up on high too, that is, He endured the cross on the wood and death after the flesh, even though He rose again the third day having trampled on the might of death.

When we are burdened by profound misunderstanding and complain about the economy with flesh, viewing it as inappropriate, we become ashamed to think or say that the Word of God became human like us and was truly united to flesh. At such times the dragon, the prince of evil, will destroy us, pouring into our minds error like the poison of his own wickedness. Yet we will escape and ward off the harm of his deceitfulness if we look with the eyes of our heart upon the serpent—that is, if we consider with careful attention the mystery of Christ. For then, indeed then, thinking rightly we will confess without hesitation that the Word of God has been made flesh and was born of a woman while remaining God, and is the same, both God and man at once. He is neither ashamed of the limitations of human nature because of the dignity of his excellence, nor stripped of his God-befitting authority and supreme glory on account of his human nature. And those who are well practiced in discerning such things, clearly and through careful examination understanding through both natures the one Christ and the mystery concerning him, say, "O the depth of the riches and wisdom and knowledge of God, how unsearchable his judgments and his ways impossible to trace; for who has known the mind of the Lord?"

When therefore of exceeding great lack of understanding murmuring against the economy with flesh and charging it with uncomeliness, we are ashamed to think or say that the Word of God became Man as we and was united to flesh in verity, then will the dragon, the prince of evil, slay us, infusing into our minds error, as it were the venom of his own perverseness: yet shall we escape and repel the damage of his crookedness, if with the eyes of our heart we look on the serpent, that is, if we consider with accurate mind the mystery of Christ. For then, then, deeming right shall we confess unhesitatingly that the Word of God has been made flesh, and proceeded forth of a woman along with remaining God, and is the Same God alike and Man, neither shaming of the measures of the human nature by reason of the Dignity of the Excellence, nor yet reft of His God-befitting Authority and Supreme Glory on account of the human nature. And they who are used full well to discern such things, clearly and by accurate scrutiny understanding through both the one, and the Mystery regarding Him, say, O the depth of the riches and wisdom and knowledge of God, how unsearchable His judgements and His ways not to be tracked; for who knew the mind of the Lord?

Yet this man somehow pushes these things aside as impossible and unseemly, and dares to make no small accusation against the glory and excellence of our Savior. He assigns to Him our measure and nothing else, saying that He has been glorified by the Holy Spirit—not using as His own power the ability to work signs through Himself, but receiving from outside and from elsewhere the power to accomplish anything miraculous. This would make Him appear, like us, as the recipient of a gift of healing, perhaps, and bound to say with blessed Paul, "By the grace of God I am what I am." For those to whom both existence and the ability to accomplish anything are imported and come from outside will reasonably speak such words as these.

Yet doth somehow this man thrusting away these things as impossible and uncomely, dare to make no small accusal against the glory and excellence of our Saviour, and allotting to Him our measure and nought else, says that He has been glorified by the Holy Ghost, not using as His own Power, that through Him to work signs, but gaining from without and introduced, the power of achieving ought miraculous, that He may appear as we the recipient of a gift haply of healing, and be bound to say with blessed Paul, By the Grace of God I am what I am. For to whom being and being able to achieve ought is imported and from without, these will with reason utter such word as this.

For in desiring (as he thinks) to prove the Holy Trinity equal in operation in all things, he says again as follows:

For he desiring (as he thinks) to prove the Holy Trinity equal in operation unto all things, says again thus;

Nestorius: "God the Word was made Flesh and dwelt among us. The Father seated together with Himself the manhood that was assumed, for it says, 'The Lord said to my Lord, Sit at My Right Hand.' The Spirit descending completed the glory of what was assumed, for when He says, 'When the Spirit of Truth comes, He will glorify Me.' Do you also want another work of the Trinity regarding these same things? The Son dwelt in the body, the Father approved Him when He was baptized, the Spirit formed Him in the Virgin." Then again he says concerning the holy Apostles, "The Son chose them, for He says, 'I chose you.' The Father sanctified them, for He says, 'Father, sanctify them in Your Truth.' The Spirit made them speakers."

Nestorius: " God the Word was made Flesh and tabernacled in us. The Father co-seated with Himself the manhood which was assumed: for (it saith) The Lord said unto my Lord, Sit Thou on My Right Hand; the Spirit descending consummated the glory of that which was assumed, for when (He saith) the Spirit of Truth is come, He shall glorify Me. Desirest thou also another operation of the Trinity in respect of these very things? The Son indwelt in the body, the Father commended Him when baptized, the Spirit fashioned him in the Virgin." Then again he says of the holy Apostles, "The Son chose them out, for I (He says) chose you forth; the Father sanctified, for (He says) Father, sanctify them in Thy Truth, the Spirit rendered them orators."

That his entire argument has been constructed both foolishly and unfortunately is very easy to demonstrate. And in this matter too he goes astray, and I will explain how. For the Nature of the Godhead is indeed One, but the Father exists in His own proper mode, and the Son also, and likewise the Spirit. Yet all things are accomplished by the Father and through the Son in the Spirit, and when the Father is moved (so to speak) to do anything, the Son truly works in the Spirit. And though the Son or the Spirit is said to accomplish anything, this is certainly of the Father. And throughout the entire Holy and Consubstantial Trinity, the Operation and Will toward everything runs alike.

That his whole discourse has been framed both unwisely and unhappily, is full easy to shew. And in this too he wanders, and how, I will say. For One indeed is the Nature of the Godhead, but the Father exists in His Proper mode and the Son too and likewise the Spirit: yet are all things wrought by the Father and through the Son in the Spirit, and when the Father is (so to say) moved to ought, yet does the Son surely work in the Spirit; and though the Son or the Spirit be said to fulfil ought, this is full surely of the Father: and through the whole Holy and Consubstantial Trinity runs the Operation alike and Will unto everything.

On this subject we say this. But see again how clearly and evidently, although he says that the Word from God has been made Flesh, he distorts the force of these concepts and carries it far away from correctness, representing the Incarnation as an operation of His. For he immediately adds, "Will you have another operation of the Trinity besides these?" as though he had already shown the first operation of God the Word to be His being made Flesh according to the Scriptures. And what the other operation after the first one is, he shows, as he thinks. He says, "The Son indwelt in the body." Christ is therefore a God-bearing man. Next, the Word of God the Father is shown to be operating this alone for man, so that even though the blessed Evangelist says, "The Word was made Flesh and dwelt among us," it indicates nothing else to us but just this alone: that the Word, being God, dwelt in a man just as He does in us too. For we are temples of the living God, and by this we know that He is in us, because He gave us of His Spirit. But you will not say this, I suppose, shuddering at the blasphemy, but will confess with us that the Word of God has been made Man (and this is the Incarnation), and will agree that He has remained God and kept the Beauty of His proper Nature, even though He has the name Son of Man and has truly been made so. Why then did you learn and say that the Father co-seated with Himself the manhood that was assumed, and not rather that there sits on the Throne of His proper Godhead, in the Good-Pleasure of God the Father, the Word who sprang from Him, when made Man too? This is so that His Human Nature may not be conceived and spoken of by us as something other than He, although the union that is of truth shows us that He is One and that His Flesh is not alien from Him.

On this subject we say thus. But view again how clearly and evidently, although he says that the Word out of God has been made Flesh, he mis-coins the force of the ideas, and bears it far away from rightness, representing the Incarnation as an operation of His: for he adds forthwith, "wilt thou another operation of the Trinity besides these?" as though he had already shewn the first operation of God the Word, His being made Flesh according to the Scriptures. And what is the other after the first operation, he shews as he supposes. He says, "The Son indwelt in the body:" a God-clad man therefore is Christ. Next the Word of God the Father is shewn operating this alone for man: so that even though the blessed Evangelist say, The Word was made Flesh and tabernacled in us, it indicates nothing else to us but just this alone, that the Word being God dwelt in a man just as in ourselves too. For we are temples of the living God, and herein know we that He is in us because He gave us of His Spirit. But thou wilt not (I suppose) say this, shuddering at the blasphemy, but wilt confess with us, that the Word of God has been made Man (and this is the Incarnation): and wilt agree that He hath remained God, and kept the Beauty of His proper Nature, even though He have the name, Sow of Man, and have been made so of a truth. What then didst thou learn, and say that the Father co-seated with Himself the manhood that was assumed, and not rather that there sitteth on the Throne of His proper Godhead, in the Good-Pleasure of God the Father, the Word That sprang from Him, when made Man too: in order that His Human Nature be not conceived and spoken of by us as something other than He, albeit the union that is of truth shews us that He is One and that His Flesh is not alien from Him?

In this too you will be caught speaking falsely and making no small error in proper reasoning. And if to say that the Word has been made Flesh is nothing other than that He, while being in the Excellence of Godhead and remaining what He was, has become Man, what glory from outside will He need, being Himself the Lord of Glory? For admittedly He was being glorified, with the Spirit working divine signs; yet not as a God-bearing man, receiving this from an alien and superior Nature, as we do, but rather as using His own Spirit: for He was God by physis and His Spirit is not alien to Him. Therefore we say that the operation of the Spirit has not been given to Him from outside or by adoption, as it has to us or to the holy Apostles: for Christ has given them authority over unclean spirits to cast them out, and commanded them to heal every sickness and every disease among the people.

In this too thou wilt therefore be caught speaking falsely and in no slight degree erring from fit reasoning. And if to say that the Word has been made Flesh is nought else than that He being in the Excellence of Godhead and abiding what He was, hath become Man, what glory from without will He be in need of, Himself the Lord of Glory? For confessedly was He being glorified, the Spirit working Divine signs; yet not as a God-clad man, gaining this thing from an alien and superior Nature, even as do WE, but rather as using of His own Spirit: for He was God by Nature and not alien to Him is His Spirit. Hence we say that not from without nor by adoption has the operation of the Spirit been given to Him, even as unto us, or to the holy Apostles: for to them hath Christ given authority over unclean spirits to cast them out, and commanded them to heal both every sickness and every ailment in the people.

From within therefore and from Himself is His Spirit. And a clear demonstration of this will be His ability to supply It to others too, and not by measure, as the blessed Evangelist says. For the God of all measured out to the saints the grace through the Spirit, and to one He gave the word of wisdom, to another the word of knowledge, to another gifts of healing. And I think this means that those who have the operation possess power in measure. But our Lord Jesus Christ, putting forth the Spirit out of His own fullness, just as the Father Himself does, gives It not by measure to those who are worthy to receive It. Why then, most excellent sir, do you count Him Who gives the Spirit not by measure as numbered together with those who have It in measure, saying that His glory has been cemented by the Spirit and that He has been operated upon, like one of us, receiving as a grace support from Him, rather than working Divine signs through His own Spirit?

From within therefore and from Himself is His Spirit, And an evident demonstration of this will be His being able to supply It to others too and not of measure, as the blessed Evangelist saith. For the God of all measured to the saints the grace through the Spirit, and to one He gave the word of wisdom, to another the word of knowledge, to another, gifts of healing: and this I think is that those who have the operation have power of measure: but our Lord Jesus Christ, putting forth the Spirit out of His own fulness, even as doth the Father Himself, gives It not as of measure to those who are worthy to receive It. Why then, most excellent sir, dost thou make Him Who giveth the Spirit not of measure, connumerate with those who have It in measure, saying that His glory has been cemented by the Spirit and that He has been operated on, like one of us, receiving as a grace support from Him, rather than working Divine signs through His own Spirit.

For the recklessly bold Jews, sharpening their bitter tongues against Him, said impiously, "This man does not cast out demons except by Beelzebub the prince of demons." But our Lord Jesus Christ, convicting them of no small foolishness and indeed of impiety, says, "If I cast out demons by Beelzebub, prince of demons, by whom do your sons cast them out?" For the glorious and mighty group of the holy Apostles, performing miracles in the Name of Jesus Christ of Nazareth, is marveled at. And truly they returned rejoicing and saying, "Lord, even the demons are subject to us in Your Name." But if it is possible that through the name of any person who has been worked upon, others too should be able to accomplish similar things, let such a person come and tell us why no one is marveled at for rebuking unclean spirits or for having accomplished anything else that surpasses reason in the name of any saint.

For the all-daring Jews, whetting against Him a bitter tongue, unholily said, This man casteth not out devils save in Beelzebub the prince of the devils; but our Lord Jesus Christ convicting them of no small folly yea rather of impiety, says, If I in Beelzebub, prince of devils, cast out devils, by whom do your sons cast them out? for the glorious and mighty choir of the holy Apostles, performing miracles in the Name of Jesus Christ of Nazareth, is marvelled at: and of a truth they returned rejoicing and saying, Lord even the devils are subject to. us in Thy Name. But if it be possible that in the name of any one of those operated on, others too should avail to accomplish the like, let him come, let him tell us why no ono is marvelled at for rebuking unclean spirits or having accomplished ought else that passes reason, in the name of any saint.

But they are operated upon by the Spirit and have a measured grace, while He, as God, works inwardly and through His own Spirit accomplishes effortlessly the things for which He is marveled at. And truly the woman who was sick with the issue of blood came one time secretly behind Him (as it is written) and touched the border of His garment, and immediately her flow of blood stopped. Christ, perceiving this, says, "Who touched Me?" And when the divinely-inspired disciples said, "Master, the crowds are surrounding You and pressing against You," He said again, "Someone touched Me, for I know that power went out from Me." Do you understand, then, that He has the power to work inwardly and to free people from weaknesses not as something introduced from outside, but from within and out of Himself?

But they are operated upon by the Spirit and have a measured grace, He, as God in-worketh, and through His own Spirit achieveth without toil the things whereby He is marvelled at. And verily the woman who was sick of the issue of blood came one time secretly behind Him (thus is it written) and touched the border of His garment and immediately her issue of blood stanched, which Christ now understanding, says Who touched Me? and when at this the Divine-speaking disciples said, Master, the multitude are thronging Thee and pressing Thee, He said again, Somebody touched Me, for I know that might went forth of Me. Understandest thou then that not as introduced from without, but from within and out of Himself hath He the power to inwork and to free from weaknesses?

The blessed Evangelist Matthew also writes somewhere, "And the whole multitude were seeking to touch Him, for there went power out of Him and healed all." His power, then, is His Spirit, and the divinely-inspired David will give us proof, saying, "By the Word of the Lord were the heavens established and by the Spirit of His Mouth all their power." He says that the Mouth of God the Father is the Word who comes from Him, by whose Spirit the things made through Him are established in their existence. I have now therefore said that he brings to nothing the Mystery of Godliness, which has been marveled at even by the holy Angels themselves, and caring nothing for the doctrines that pertain to truth, he dismisses them saying, "Do you want another operation of the Trinity besides these? The Son dwelt in the body, the Father commended him when baptized, the Spirit fashioned him in the Virgin." And that the truth will surely follow upon the things which we have said, and that we have made no mere condemnation of his words, but rather a clear and true conviction of them, he himself will show by saying elsewhere in this way,

And the blessed Evangelist Matthew too somewhere writeth, And the whole multitude were seeking to touch Him, for there went might out of Him and healed all. His might then is His Spirit, and the Divine-uttering David will give us proof, saying, By the Word of the Lord were the Heavens stablished and by the Spirit of His Mouth all their might. The Mouth of God the Father he says is the Word That is out of Him, by Whose Spirit the things made through Him, are stablished in being. I have now therefore said that he brings down to nothing the Mystery of Godliness, which has been marvelled at by the holy Angels themselves too, and recking nought of the dogmas that pertain unto truth, he makes light of them saying, "Wilt thou another operation of the Trinity besides these? the Son dwelt in the body, the Father commended him when baptized, the Spirit fashioned him in the Virgin." And that the truth will follow surely upon the things which we have said, and that we have made no mere condemnation of his words, but rather a clear and true conviction of them, himself will shew saying elsewhere on this wise,

The proof that they work together is clear: The Son became man, the Father enthroned Him, and the Spirit honored Him through signs.

Nestorius: "And the proof of co-work is evident, The Son became man, the Father enthroned Him, the Spirit honoured Him by signs."

Will anyone doubt even after this that the aim of his ideas leads to both ignorance and ungodliness, and is audacious against the doctrines of piety? For just as he unwisely rejects the idea that the Word of God was made Flesh and says instead that He simply dwelt within a man, so too he also reinterprets the meaning of being made man—even though the holy Churches in every region under Heaven, and the venerable Fathers themselves who set forth for us the definition of the right and undefiled Faith (the Holy Spirit speaking through them), taught that the Word of God was made flesh and became Man. He understands this to mean nothing other than being made man just as we are, and being born according to the flesh from a woman, because He has also been placed under the Law along with us—He who as God is above the Law.

Will any one doubt even after this that the aim of his ideas looks to unlearning alike and unholiness, and is bold against the doctrines of piety? for like as he unwisely casts forth the Word of God from being made Flesh and says that He wrought an indwelling in man, so too again does he take the being made man, albeit the holy Churches in every region under Heaven, and the venerable Fathers themselves who put forth unto us the definition of the right and undefiled Faith, viz. (the Holy Ghost speaking in them) that the Word of God was made flesh and became Man, conceiving that this is nought else save only the being made man as we, and being born after the flesh of a woman, because He hath also been made with us under the Law, Who as God is above the Law.

But since (as I have already said many times) his aim is to destroy the Truth, he alone vigorously exalts himself and opposes everyone else's opinions. He raises arms against the Ineffable glory, and what he alone thinks, he tries to smuggle in secretly like rubbish into the churches of God. For he maintains that the Incarnation is an indwelling, rather than that the Word from God partook of blood and flesh just as we do—even though the Word has dwelt and still dwells in all the saints, yet he has been made as we are once, and has partaken personally in a single flesh. In that flesh he is believed both to have died and to have risen for us, for he willingly suffered in the flesh.

But since (as I have already full often said) his aim is to undo the Truth, therefore he alone (and that strenuously) lifts himself up, and opposes the opinions of all, and brandishes arms against the Ineffable glory, and what he alone thinks, endeavours to bring in secretly as a kind of rubbish upon the churches of God: for he maintains that the Incarnation is indwelling, and not rather that the Word out of God partook like us of blood and flesh, albeit the Word hath indwelt and indwells yet in all the saints, but has once been made as we, and has partaken Personally in a single flesh, wherein He is believed both to have died and to have risen for us: for of His own will He suffered in the flesh.

But that he is flinging words about carelessly and paying little attention to the absurdity of his language when he says that Christ was ennobled by signs through the Spirit, the words just cited have already shown sufficiently, I think. But let us examine, if you please, his other words. "The Father," he says, "commended." What "commended" means here, I cannot understand, for the word is admittedly a word of the marketplace and the crowd, and full of commonplace trickery. But I suppose he wanted to indicate "set forth," for example, or "has witnessed to." How then, tell me, did the Father commend? Did He present someone counted worthy of divine indwelling? Or was it not this at all, but rather His own Son made man, yet remaining even in flesh what He was and is and shall be, that is, God? For Jesus Christ who was yesterday and today is the same even forever.

But that to no purpose is he flinging about words, and recking little of the absurdity of his language, says that Christ was ennobled by signs through the Spirit, the words which have been just cited, sufficiently (as I think) shewed: but let us examine, if you please, his other words. 'The Father (he says) commended;' what then commended here is, I cannot understand: for the word is confessedly a word of the market and the mob, and replete with commonplace trickery; but I suppose that he wanted to indicate, set forth, for example, or, hath witnessed to. How then (tell me) did the Father commend? did He exhibit one counted worthy of Divine Indwelling? or was it not this at all, but rather His own Son made man, yet abiding even in Flesh, what He was and is and shall be, i. e. God? For Jesus Christ Who was yesterday and to-day is the Same even for ever.

Let's examine what is said about Him. What does the Evangelist say? "And John bore witness, saying, I have seen the Spirit descending from Heaven like a dove and abiding upon Him. This is He who baptizes with the Holy Ghost: and I have seen and testified that This is the Son of God." For our Lord Jesus Christ was about to sanctify the Jordan economically, and He graciously chose to be baptized with us, ordering the Mystery of the Economy with flesh in the ways that are fitting for it. For it was necessary that the Word from God the Father should be known to have been made Man. Yet He was baptized as Man, while He baptized divinely in the Holy Ghost. And we do not say that He ministered the participation of the Holy Ghost to those being baptized either as a servant or through any intermediary, but rather He sanctified them, Himself infusing into them out of His own Fullness as God by Nature. How then do you, disregarding both words and thoughts that belong to right understanding, say that indwelling in man was accomplished by God the Word? Even though very many saints have had the God of all indwelling in them, none of them baptized with his own spirit or has been said to indwell divinely in anyone and has so indwelt. And Christ Himself dwells in us through the Holy Ghost, which is His own too, just as it is God the Father's. And He Himself confirms this to us saying, "But when the Comforter has come, whom I will send to you from the Father, the Spirit of Truth, who proceeds from the Father, He shall testify of Me."

Come then, let us examine what is spoken of Him. What says the Evangelist? And John bare record, saying, I have seen the Spirit descending from, Heaven like a dove,…. and abiding upon Him, This is He That baptizeth with the Holy Ghost: and I have seen and testified that This is the Son of God. For our Lord Jesus Christ was about to sanctify economically the Jordan, and deigned with us to be baptized, ordering the Mystery of the Economy with flesh through the ways that beseem it: for it was necessary that the Word out of God the Father should be known to have been made Man. Yet was He baptized as Man, He baptized Divinely in the Holy Ghost. And we do not say that He ministered the participation of the Holy Ghost to the baptized either as a servant or by means of any other, but hallowed them, Himself infusing into them out of His own Fulness as God by Nature. How then dost thou, disregarding words alike and thoughts that belong to rightness, say that indwelling in man was wrought by God the Word; albeit whereas very many saints have had the God of all indwelling in them, none of them baptized with his own spirit or has been said to indwell Divinely in any and has so indwelt? and Christ Himself dwells in us through the Holy Ghost, Which is His own too, even as God the Father's. And this Himself ratifies to us saying, But when the Comforter is come, Whom I will send unto you from the Father, the Spirit of the Truth, Which proceedeth from the Father, He shall testify of Me.

See then how He says that the Spirit who proceeds from God the Father is also the own Spirit of the Truth, and He Himself is certainly the Truth. How then, if He is truly not rather God made man, but man having the Divine Indwelling as His Energy, does He promise to send down the Spirit of God the Father as His own upon those who believe in Him? Yes, as I said, he destroys the glory of the Mystery, dividing the operation of the Holy Trinity with respect to the things done, and assigning to each of the Persons separately what the other has not accomplished.

See then how He says that the Spirit Which proceedeth from God the Father is the own Spirit of the Truth also: and He Himself is of a surety the Truth. How then, if He be of a truth not rather God made man, but man having the Divine Indwelling as His Energy, doth He promise to send down, as His own, the Spirit of God the Father upon them who believe on Him? Yea, as I said, he shakes to nothing the glory of the Mystery, distributing the operation of the Holy Trinity in respect of the things done, and allotting to each of the Persons by Himself what the other hath not wrought.

Again he says this: "The Son chose, for I, He says, chose you; the Father sanctified; the Spirit made them orators." What utter confusion! If all things have been done by the Father through the Son in the Spirit, and nothing is done by God the Father except in exactly this way—how is he not clearly out of his mind, distributing to each Person separately the operations of the undefiled and One Godhead, instead of maintaining that each thing that is done has been accomplished by the Father through the Son in the Spirit? For if the Son is both the Counsel and Wisdom and Power of the Father, then surely the Father will work all things through the Son, as through His Counsel and Wisdom and Power. Thus He chose His disciples for their excellence, thus we say that those who were chosen were sanctified, thus that they were made orators, from out of One Godhead—that is, by the Father through the Son in the Spirit. For He says, Holy Father, sanctify them in Your Truth. Therefore the Truth sanctifies—that is, the Son. He also infuses wisdom into them and renders them devoutly eloquent through the operation of the Holy Spirit. And truly He said in the book of Matthew to His own disciples, When they deliver you up, take no thought how or what you shall speak, for it shall be given you in that hour what you shall speak, for it is not you who are the speakers, but the Spirit of your Father who speaks in you; and through the book of Luke, Settle it therefore in your hearts not to think beforehand what you shall answer, for I will give you a mouth and wisdom which all your adversaries shall not be able to contradict or resist. Do you hear how when the Holy Spirit speaks in them, He Himself gives the mouth? For He is as Word the Giver of word and Bestower of the Spirit, as having It as His own naturally—just as the Father Himself does too. The Holy Trinity therefore has the same operation, and whatever things the Father does and wills to accomplish, these things the Son also does in equal manner, and likewise the Spirit also. But giving the operations separately to each of the Persons individually is nothing else than setting forth three gods separately and wholly distinct from one another. For the count of natural unity in regard to the Holy Trinity shows, I suppose, one motion toward everything that is done. But if we say that while one Person is moved, for example, to work, the two remain inactive, how is a gross separation not secretly introduced, assigning to each Person a certain position—being conceived of as external to and isolated from the rest? Not in respect of His individual being (for that would be true), but in respect of utter diversity which does not allow language that gathers them into natural union. For one physis of Godhead is conceived of in the Holy and Consubstantial Trinity.

Again he says on this wise, "The Son chose forth, for I, He says, chose you: the Father sanctified, the Spirit made orators." O distraction without measure! if all things have been done by the Father through the Son in the Spirit and nothing be done by God the Father, save in this very way;—-how is he not surely distraught, who distributes to the Persons severally the Operations unto ought of the Untaint and One Godhead, and doth not rather maintain that each thing that is done has been wrought by the Father through the Son in the Spirit? For if the Son is both the Counsel and Wisdom and Might of the Father, full surely will the Father work all things through the Son, as through His Counsel and Wisdom and Might. Thus chose He for their excellence His disciples, thus do we say that those who were chosen out were sanctified, thus that they were made orators, from out One Godhead; that is, by the Father through the Son in the Spirit. For He says, Holy Father, sanctify them in Thy Truth. The Truth therefore sanctifies, i. e. the Son; He infuses….. too and renders them wise and through the operation of the Holy Ghost; devoutly eloquent. And verily He said in the book of Matthew to His own Disciples, When they deliver you up take no thought how or what ye shall speak, for it shall be given yon in that hour what ye shall speak, for not YE are the speakers, but the Spirit of your Father which speaketh in you; and through that of Luke, Settle it therefore in your hearts not to meditate before what ye shall answer, for I will give you a mouth and wisdom which all your adversaries shall not be able to gainsay or resist. Hearest thou how when the Holy Ghost speaketh in them, Himself gives the mouth? For He is as Word Giver of word and Bestower of the Spirit, as having It as His own Naturally; even as the Father Himself too. The Holy Trinity has therefore the same Operation, and whatsoever things the Father doth and willeth to accomplish, these things doth the Son too in equal manner, likewise the Spirit also. But the giving of the Operations severally to Each of the Persons individually is nought else than to set forth three gods severally and wholly distinct from one another. For the count of Natural Unity in regard to the Holy Trinity, shews I suppose one motion unto every thing that is done. But if now we say that while One Person is moved, e. g., to work, the Two remain ineffective, how is not a gross severance privily introduced, allotting as a certain position to each Person, the being conceived of external to and isolated from the rest, not in respect of His Individual Being (for that were true), but in respect of utter diversity which does not endure language that gathers them into Natural Union? For One Nature of Godhead is conceived of in the Holy and Consubstantial Trinity.

But this man dares to diminish God the Word, who is Consubstantial with God the Father, as though he does not know that He became human without casting aside what He was, but rather by taking on what He was not. For he is an advocate for (as has been said) the Holy Spirit and insults the Son, saying this to some who have chosen to think along with Arius:

But this good man dares to abridge God the Word Consubstantial with God the Father as though he knows not that He has been made Man, not casting away what He was, but assuming rather what He was not: for he is an advocate for (as has been said) the Holy Ghost and insults the Son, thus saying to some who have elected to think with Arius,

Nestorius says: They devise an even greater insult against Him by separating from the Divine Nature the Spirit who formed His Human Nature (for Scripture says, "that which is conceived in Mary is of the Holy Ghost"), who restored to righteousness what had been formed (for it says, "He was manifested in flesh, was made righteous in Spirit"), who made Him terrifying to demons (for He says, "I in the Spirit of God cast out devils"), who made His Flesh a Temple (for it says, "I saw the Spirit descending from Heaven like a dove and it abode upon Him"), and who granted Him to be taken up (for it says, "having given commandment to the holy Apostles whom He chose forth, He was taken up through the Holy Ghost"). This Spirit, I say, who bestowed such great glory on Christ, they make into Christ's servant.

Nestorius: "They (he says) contriving greater insult against Him, and severing from the Divine Nature the Spirit Which having formed His Human Nature (for that, it says, which is conceived in Mary is of the Holy Ghost), reformed unto righteousness that which was formed (for He was manifested, it says, in flesh, was made righteous in Spirit), Which made Him terrible to devils (for I, He says, in the Spirit of God, cast out devils); Which made His Flesh a Temple (for I saw, it says, the Spirit descending from Heaven like a dove and it abode upon Him); Which granted Him to be taken up (for, it says, having given commandment to the holy Apostles whom He chose forth, He was taken up through the Holy Ghost): This I say which bestowed on Christ so great glory they make Christ's bondman."

To dare to sever the Spirit from the Divine and Untainted Nature is, I agree, the mark of a wicked and sinful mind, one far removed from what is proper. For the Spirit is Consubstantial with God the Father and also with the Son Himself, and is believed to be God and from God. But I think we should set this aside for now and examine the words before us, paying close attention to what they mean. For he says, "Doing a greater insult against Him (that is, the Word from God the Father) and severing from the Divine Nature the Spirit which formed His Human Nature." Whose Human Nature, my good man, are you saying has been formed through the Spirit? Yet you were just speaking to us about the Only-Begotten Himself, who was begotten ineffably from God the Father. You were calling Him "Divine Nature," and it is His Human Nature, I suppose, and no one else's, that you say it is. So remember your own words, for you said it was the Word's own Flesh—that is, with a rational soul in it—for this is how the manhood will be His. Then how, if the Word from God the Father is one with His own Flesh, can you suppose that He lacks God-befitting power and that the Holy Spirit made Him terrible to devils, as though He could not do this by His own nature? And again, how could the ability to crush Satan be something given by another and merely borrowed?

The daring then to sever the Spirit from the Divine and Untaint Nature, is (I assent) the part of a bad and sinful mind and one far removed from what is fit (for He is Consubstantial with God the Father, and moreover with the Son Himself and is believed to be God and out of God): but I think that we should, letting this be for the present, examine the words before us and with all attention see whither they look. For says he "Doing a greater insult against Him (i. e., the Word out of God the Father) and severing from the Divine Nature the Spirit Which formed His Human Nature." Whose Human Nature, most excellent sir, sayest thou has been formed through the Spirit? albeit thou hadst but now made discourse to us about the Only-Begotten Himself Who was begotten Ineffably out of God the Father; for thou wert calling Him "Divine Nature," and His I suppose and none else's you say the Human Nature is. Therefore call to mind thine own words, for thou saidst it was the own Flesh of the Word, i. e., with a reasonable soul therein, for thus will the manhood be His. Then how, if the Word out of God the Father be One with His own Flesh, dost thou suppose that he lacks God-befitting Might and that the Holy Ghost made him terrible to devils, as though he could not do this of his own nature? and again the being able to crush Satan, as by the gift of another and hardly borrowed?

If you know that separating the Spirit from His Divine Nature is (quite rightly) the most disgraceful accusation possible, then the Spirit clearly belongs to Him, proceeding through His Ineffable Nature Itself and being Consubstantial with Him. Therefore He will not need the power that comes from the Spirit as something external and added from outside, but will rather use Him as His own Spirit, and will make Himself terrible to the demons through Him. But if you want to show that those who separate the Spirit are free from charges of impiety, why did you just now call them insolent? And how do you not realize that you are counting yourself among them, if you say that the Word from God the Father, united to flesh, needed the help of the Spirit just like any of us or a mere man, in order to be terrible to the unclean spirits? For even though He says that He casts out demons in the Spirit of God, how can one not see that the arrangement of this expression is worthy of admiration? The leaders of the Jews, envious of our Savior's reputation and opening their mouths unrestrainedly against Him, used to babble (wretched as they were) saying that He cast out demons by Beelzebub the prince of demons. But He, with His natural clemency toward all, drawing those who had erred or who were choosing to let loose their tongues against Him toward what was better and true, was attributing the glory of being able to crush Satan to God Who is by Nature, saying that He drove away the wicked spirits in the Spirit of God. He did this not by placing Himself outside of being God by Nature and having the Holy Spirit as His own, but because it was appropriate and worthy of God-befitting skill to intercept the wrath of those who desired His death and to cut off opportunities from those who were offended at Him. For they were attacking Him saying, "We do not stone You for a good work but for blasphemy, because You, being a man, make Yourself God." Therefore He skillfully condescends to those who were still weak by saying "the Spirit of God." For He knows, as I said, that He is God by Nature together with the One Who begot Him, and has all things that are His, except only being Father. This is why He also said to Him, "All Mine are Yours and Yours are Mine, and I have been glorified in them," and speaking to us concerning the Holy Spirit, He says, "All things that the Father has are Mine, therefore I said to you that He will take of Mine and declare it to you." For just as the Holy Spirit proceeds from the Father, being His by Nature, in the same way He is also through the Son Himself, His Naturally and Consubstantial with Him. Therefore, even though He is glorified through the Spirit, He is still understood as glorifying Himself through His own Spirit, and not as though it came to Him from outside, even though He is seen as made Man like us.

If then thou knowest that to sever the Spirit from His Divine Nature is (and justly) the most disgraceful of charges, His (it is manifest) is the Spirit, as proceeding through His Ineffable Nature Itself and Consubstantial with Him, and He will not need the might that is from It as something external and adventitious, but will use Him rather as His own Spirit, and will render Himself terrible to the devils through Him. But if it seem good to thee to shew that they who sever are unimplicated in charges of impiety, how didst thou just now call them to us insolent? and how dost thou not perceive that thou art numbering thyself with them, if thou sayest that the Word out of God the Father united to flesh, needed just like any of ours and a mere man, the aid of the Spirit that He might be terrible to the unclean spirits? For even though He say that He casts out devils in the Spirit of God, how must one not see that the economy of the expression is worthy of marvel? For the chiefs of the Jews, envious of the renown of our Saviour and opening against Him an unbarred mouth, used to babble (miserable ones!) saying that He cast out devils in Beelzebub prince of the devils: but He with His innate clemency toward all, drawing unto what was better and true those who have erred or who were choosing to let loose their tongues upon Him, was attributing rather to God Who is by Nature, the glory of being able to crush Satan, saying that in the Spirit of God He chased away the wicked spirits: and not as putting Himself outside of being God by Nature and of having the Holy Ghost as His own: but since it was meet and worthy of God-befitting skill to intercept the wrath of those who were desiring His death and to cut off occasions from those who were offended at Him, for they were attacking Him saying, For a good work we stone Thee not but for blasphemy, because THOU, being a man, makest Thyself God: therefore skilfully does He condescending to them who were yet weak say, the Spirit of God,: for He knows, as I said, that He is God by Nature together with Him Who begot Him, and has all things of His, save only the being Father. Wherefore did He also say to Him, All Mine are Thine and Thine Mine and I have been glorified in them, and to ourselves making discourse concerning the Holy Ghost, He says, All things that the Father hath are Mine, therefore I said unto you that of Mine shall He take and, declare it unto you. For as the Holy Ghost proceedeth out of the Father being His by Nature, in equal wise is He through the Son Himself too, His Naturally and Consubstantial with Him. Hence even though He be glorified through the Spirit, yet is He conceived of as glorifying Himself through His own Spirit, and not as though it came to Him from without even though He be seen as made Man like us.

It is also unsafe to say this about the Spirit: "Which has made His Flesh a Temple." For it was the Word's own Flesh, and you yourself have just acknowledged this to us, since you said that the human nature is His, and the Holy Body taken from the holy Virgin is called His Temple. His Spirit is also His own, and the Word from God the Father will never be conceived of without His own Spirit. Therefore it would be better and wiser to say that the Body is the Temple of the Word and the flesh is His own, and to believe that His Spirit is always with the Word, just as the Spirit is also always with the Father Himself.

It is besides unsafe to say this also concerning the Spirit, "Which hath made His Flesh a Temple." For it was the own Flesh of the Word, and this thyself has just now acknowledged to us, for thou saidst that His is the human nature, and the Holy Body taken out of the holy Virgin is called His Temple: His own again is His Spirit, and never will the Word out of God the Father be conceived of without His own Spirit. Better therefore were it and wiser, to say that the Body is the Temple of the Word and the flesh His own, and to believe that with the Word is ever His Spirit, just as also with the Father Himself too.

I would say his claim that the Spirit gave the Assumption into Heaven to Him as a mere man is not without blame. For He chose His disciples through the Holy Spirit, and He was taken up as God, not receiving this as a gift from Another. Rather, He Himself presented Himself to God the Father as a first-fruit of human nature renewed unto immortality, consecrating for us a new and living way that enters into the inner part of the veil, where the forerunner is said to have entered on our behalf, made a High Priest forever after the order of Melchizedek. But no one will doubt that when Christ ascended above, the Holy Spirit was in Him as His own. How then did you not fear, tell me, to say that "They make Christ's bondman of This Which gave such great glory to Christ"? For those who make Him Christ's bondman are clearly impious and dishonor the Very Word Who is Consubstantial with God Himself, treating the Spirit—Which is of Him and in Him by nature (physis) and is His own—as befitting a slave. But to say that the glory was given to Him by the Spirit is clear proof of the greatest delusion.

Not without blame moreover would I say that is his saying that Assumption into Heaven has been given Him by the Spirit as to a mere man. For He chose His Disciples through the Holy Ghost, He was taken up as God, not receiving this as a gift from Another; but Himself rather as a first-fruit of the human nature renewed unto immortality presenting Himself to God the Father and consecrating for us a new and living way and that entereth into the inner part of the veil, whither the forerunner is said to have entered in our behalf, after the order of Melchiscdech made an High Priest for ever. But that when Christ ascended above, the Holy Ghost was in Him as His own, none will doubt. How then didst thou not fear (tell me) to say that "This Which gave this so great glory to Christ, they make Christ's bondman?" For they who make Him Christ's bondman are confessedly impious and dishonour the Very Word Who is Consubstantial with God Himself, arraying in slave-befitting measures the Spirit Which is of Him and in Him by Nature and His own: but the saying that the glory was given Him by the Spirit, is a manifest proof of the uttermost infatuation.

But you will be caught talking nonsense here, not understanding the mystery concerning Him—indeed, both thinking and saying things that completely contradict yourself. For if you have believed that the Word, being God, was made flesh (since you said that the human nature was His), why do you say that the Lord of glory, as though He had no glory of His own, needed it from the Spirit, and why do you count Him among created things to which everything comes from outside and is given? For "what do you have that you did not receive?" is something that befits the creature to hear.

But you will be caught idly babbling herein, and not understanding the Mystery to Him-ward, yea rather both thinking and saying clean contrary to yourself. For if thou hast believed that the Word being God has been made Flesh (for thou saidst that His was the human nature) why dost thou say that the Lord of glory, as though He had not glory of His own, needed it from the Spirit, and reckonest Him in the measures of the creature to which all things are from without and given? for what hast thou that thou receivedst not, will it befit the creature to hear.

Yes, but he says, I find Emmanuel saying, "Father, glorify Your Son," so add what comes next: "that Your Son also may glorify You." If you claim that the Son, as if lacking glory, desires the Father's glory, what do you say when the Father is also glorified by the Son? Is it because He doesn't have glory or needs it from another? Away with this bad advice! For truly it is trickery and ungodly thinking and nothing else. For the Divine Nature, which surpasses all natures, dwells in unapproachable light and has authority over all things, and to Him is attributed the glory that most fittingly belongs to Him alone. But when the Only-Begotten Word of God was made man and was about to taste death for every man by the grace of God through His own flesh, and undo death's overwhelming power, quickening His own Temple as God, He makes the prayer as Man, and wills the Father to agree with Him who was transforming the nature of man back to what it was in the beginning and renewing it to incorruption, and displaying it victorious over the traps of death—so that the ancient curse and the sentence upon the First-formed might be undone.

Yea but (he says) I find Emmanuel saying. Father, glorify Thy Son: add therefore what remains; this is, That Thy Son too may glorify Thee. If thou assert that the Son, as lacking glory, desires that of the Father, what dost thou say, when the Father too is glorified of the Son? is it as not having glory or needing it of another? away with the mis-counsel! for verily is it trickery and unholy thought and nought else. For the Divine Nature and that passeth all natures dwelleth in the light unapproachable and hath authority over all things and to Him is ascribed the glory which most befits it alone: but when the Only-Begotten Word of God was made man and was about by the grace of God through His own flesh to taste death for every man, and undo its might hard-to-withstand, quickening as God His own Temple, He devises the prayer as Man, and wills the Father to consent with Him Who was transforming the nature of man to what it was at the beginning and renewing it unto incorruption, and displaying it superior to the meshes of death: that ancient curse and the sentence upon the First-formed being undone.

Since He is visible in the flesh, He is preached as Son of God by physis and in truth. He says, "Father glorify Your Son," making Him as Man superior to both death and decay, so that He may be believed to be Yours, being as God Life by physis, according to the measure of His own physis. For then the Son too will glorify You. It is truly glory to God the Father that we believe He begat—as Very God and Life and Life-giving—One equal and like to Himself in everything, ineffably and beyond understanding: the Son, who was in no lesser state even though He became flesh, but preserved wholly unimpaired the supernatural and excellent beauty of His inherent natural nobility, being Himself also Life from Life, and all-powerful and achieving without effort and bestowing incorruption on those subject to death and decay.

Hence since visible in flesh, He is preached Son of God by Nature and in truth, He says, Father glorify Thy Son, rendering Him as Man, superior to both death and decay, that He may be believed to be Thine, being as God Life by Nature, according to the count of His own Nature: for then will the Son too glorify Thee. Glory truly is it to God the Father that it be believed by us, that He, Very God and Life and Life-giving, begat equal and like to Himself in everything, ineffably and beyond understanding, the Son, Who was in no lesser state, even though He have been made in flesh, but preserved wholly unimpaired the Supernatural and Choice Beauty of His inherent Natural Nobility, being Himself too Life as out of Life, and all-availing and achieving without toil and bestowing in-corruption on those subject to death and decay.

Hence, even though the Son is said to be glorified by the Father, consider the measure of human nature, but do not divide the One Christ and Son and Lord into two [after the Union]. Instead, confess One and the Same, God made Man, and the Same likewise Lord of glory as God, and recipient of glory in His human nature. For consider this: although He is by nature and in truth God and King of all and Lord, He is said to have been appointed King when, having become man as we are, He humbled Himself and was made obedient to God the Father and, along with us, under the Law. Therefore, the things that belong to the limitations of the self-emptying will in no way trouble those who are wise and understanding and established in the faith. Rather, from these things alike and from the things that belong to the divine nature, they acknowledge the Son as the Same, both God and Man.

Hence even though the Son be said to be glorified by the Father, consider the measure of the human nature, sever not into two [after the Union] the One Christ and Son and Lord, but confess One and the Same, God made Man, and the Same in like manner Lord of glory as God, and recipient of glory in His Human Nature. For consider that, albeit by Nature and in verity God and King of all and Lord, He is said to have been set King, when, made man as we, He hath humbled Himself and been made obedient to God the Father and with us under the Law. In no wise therefore will the things that pertain to the measures of the emptiness trouble the wise and understanding and settled in the faith; but from them alike and from the things that befit the Divine Nature, do they acknowledge the Son, the Same God and Man.

But he does not come forward with sound words. Instead, having swerved exceedingly toward what is unruly, he busies himself without understanding and deems it fit to hold only what pleases himself and what he thinks is rightly understood. And in addition to what he has said, he destroys others too by severing the One Lord Jesus Christ into two, and by slandering our Divine Mystery itself through his refusal to confess with us that Christ was not like one of the holy Prophets, or again like the Apostles and Evangelists, a God-clad man, but rather God made Man, who has truly partaken of blood and flesh. He spoke again in this way, putting forth his words as though from the prosopon of Christ:

But he comes not forward with sound words, but having swerved exceedingly to what is unruly, he busies himself without understanding, and deems fit to hold what please himself alone and what he thinks well to deem are understood aright. And he destroys others too, in addition to to what he has said severing into two the One Lord Jesus Christ, calumniating also our Divine Mystery itself from not enduring to confess with us, that not like one of the holy Prophets, or again Apostles and Evangelists, was Christ a God-clad man, but God rather made Man, and hath partaken in verity of blood and flesh. He said in this wise again, putting forth his words as of the Person of Christ,

Nestorius: "He that eats My flesh and drinks My Blood abides in Me and I in him. Remember that what is said concerns the flesh. As the Living Father sent Me—Me, the visible one—but sometimes I misinterpret. Let us listen to what follows: As the living Father sent Me, he says the Godhead, I the Manhood. Let us see who is actually misinterpreting. The heretic says that here the Godhead sent Me, God the Word. As the living Father sent Me, according to him, and I live, God the Word, because of the Father. After this: And he that eats Me shall also live. Do we eat the Godhead or the flesh?"

Nestorius: " He that eateth My flesh and drinketh My Blood abideth in Me and I in him. Remember that what is said is about the flesh. As the Living Father sent Me, Me, the visible: but sometimes I misinterpret. Let us hear from what follows: As the living Father sent Me, he says the Godhead, I the Manhood: let us see who it is who is mis-interpreting. The heretic says [he says] here the Godhead, Sent Me God the Word. As the living Father sent Me, according to him, and I live, God the Word, because of the Father. After this, And he that eateth Me he too shall live. Whether do we eat, the Godhead or the flesh?"

You are therefore saying that the flesh alone has been sent, and you claim that this is what is seen. According to this, the flesh by itself would be sufficient to give life to what is tyrannized by death. Why then do the God-inspired Scriptures speak pointlessly and repeatedly assert that the Word from God the Father was made flesh? For what need would there be at all for the Word, if human nature is sufficient for us—even when understood alone and by itself—to be able to destroy death and undo the power of decay? And if things are as you suppose and choose to think—that it is not God the Word who has been sent by being made as we are, but the flesh alone which is seen has been sent by the Father—how is it not clear to everyone that we have been made partakers of a human body that differs in no way whatever from our own? How then do you elsewhere ridicule those who think this way? For you said again,

Thou sayest therefore that the flesh alone has been sent, and affirmest that it it is which is seen: it therefore suffices also alone by itself to quicken that which is tyrannized by death. Why then do the God-inspired Scriptures tell a tale to no purpose and over and over assert that the Word out of God the Father was made Flesh? for what need at all would there be of the Word, if the human nature sufficeth for us, even though conceived of alone and by itself, so as to be able to bring to nought death and to undo the might of decay? and if it is as you suppose and choose to think, not God the Word Who has been sent through being made as we, but the flesh alone which is seen has been sent by the Father, how is it not clear to all, that we have been made participant of a human body and one in no wise whatever differing from our own? how therefore do you elsewhere laugh at those who so think? for thou saidst again,

Nestorius says: "I will also speak the offensive words. The Lord Christ was speaking to them about His own Flesh when He said, 'Unless you eat the Flesh of the Son of Man and drink His Blood, you have no life in you.' The hearers could not tolerate the elevated nature of what was said. In their ignorance, they thought He was introducing cannibalism."

Nestorius: "I will speak the words too of offence. Of His own Flesh was the Lord Christ discoursing to them; Except ye eat, He says, the Flesh of the Son of Man and drink His Blood, ye have no Life in you: the hearers endured not the loftiness of what was said, they imagined of their unlearning that He was bringing in cannibalism."

And how is this not simply cannibalism, and in what way is the Mystery still lofty, unless we say that the Word from God the Father has been sent, and confess that the manner of that sending was the Incarnation? For then, only then, shall we see clearly that the Flesh which was united to Him and not someone else's flesh is able to give Life, but only because it has been made the very own of Him who is mighty to quicken all things. For if this visible fire infuses the force of its natural inherent power into those substances with which it comes in contact, and changes even water—though cold by nature—into what is contrary to its nature and makes it hot, what wonder is it, or how can one disbelieve, that the Word from God the Father, being the Life by physis (nature), rendered the Flesh which is united to Him Life-giving? For it is His very own and not that of another conceived of as apart from Him and as one of us. But if you remove the Life-giving Word of God from the mystical and true union with His Body and sever them utterly, how can you show that it is still Life-giving? And who was it who said, He that eateth My Flesh and drinketh My Blood, abideth in Me and I in him? If then it is a man by himself and the Word of God has not rather been made as we, the deed would be cannibalism and the participation wholly unprofitable (for I hear Christ Himself say, The flesh profiteth nothing, it is the Spirit that quickeneth, for as far as pertains to its own physis, the flesh is corruptible, and will in no wise quicken others, being itself sick with the decay that is its own). But if you say that it is the own Body of the Word Himself, why do you speak portentously and utter vain things, contending that not the very Word from God the Father has been sent, but some other than Him—"the visible," or His Flesh—although the God-inspired Scripture everywhere proclaims One Christ, clearly affirming that the Word was made Man as we and defining in this the tradition of the right Faith?

And how is the thing not plain cannibalism, and in what way is the Mystery yet lofty, unless we say that the Word out of God the Father has been sent, and confess that the mode of that sending was the Incarnation? For then, then we shall see clearly, that the Flesh which was united to Him and not another's flesh, avails to give Life, yet 'because it has been made the very own of Him who is mighty to quicken all things,' For if this visible fire infuses the force of its natural inherent power into those substances with which it comes in contact, and changes water itself though cold by nature into that which is contrary to its nature and makes it hot; what wonder or how can one disbelieve that the Word out of God the Father being the Life by Nature rendered the Flesh which is united to Him, Life-giving? for it is His very own and not that of another conceived of as apart from Him and of one of us. But if thou remove the Life-giving Word of God from the Mystical and true Union with His Body and sever them utterly, how canst thou shew that it is still Life-giving? And Who was it who said, He that eateth My Flesh and drinketh My Blood, abideth in Me and I in him? If then it be a man by himself and the Word of God have not rather been made as we, the deed were cannibalism and wholly unprofitable the participation (for I hear Christ Himself say, The flesh profiteth nothing, it is the Spirit that quickeneth, for as far as pertains to its own nature, the flesh is corruptible, and will in no wise quicken others, sick itself of the decay that is its own): but if thou say that it is the Own Body of the Word Himself, why dost thou speak portentously and utter vain things, contending that not the very Word out of God the Father has been sent, but some other than of Him, "the visible," or His Flesh, albeit the God-inspired Scripture every where proclaimeth One Christ, full well affirming that the Word was made Man as we and defining herein the tradition of the right Faith.

But out of excessive reverence, he apparently recoils at the measures of emptiness and cannot endure to see the Son co-eternal with God the Father—Him who exists in the form and equality in everything with the One who begat Him—come down to lowliness. He finds fault with the economy and perhaps does not leave the divine counsel and plan unblamable. For he pretends to investigate the force of the things said by Christ, and claims to grasp the depth of the ideas. Then, trying to twist my words (as he thinks) into a seeming absurdity and ignorance, he says: "Let us see who is misinterpreting. 'As the living Father sent Me, for I live'—according to him, God the Word lives because of the Father—'and he that eats Me shall also live.' Which do we eat, the Godhead or the flesh?" Don't you see at last how confused your mind has become? For when the Word of God says that He is sent, He also says, "He that eats Me shall also live." But we eat—not consuming the Godhead (away with such folly!)—but the very flesh of the Word, which has been made life-giving because it has been made the possession of Him who lives because of the Father. And we do not say that the Word is quickened by the Father through some participation from outside and coming from elsewhere; rather, we maintain that He is Life by physis, for He has been begotten out of the Father who is Life. For just as the sun's brightness that is sent forth, though it may be said (for example) to be bright because of the sender or because of that from which it comes, yet does not have its brightness by participation but wears the excellence of him who sent it or flashed it forth as a natural nobility—in the same way and manner, I believe, even though the Son says that He lives because of the Father, He will bear witness to His own noble birth from the Father, and will not confess promiscuously with the rest of creation that He has life imparted and from outside.

But out of overmuch reverence, he blushes (it appears) at the measures of emptiness and endures not to see the Son Co-Eternal with God the Father, Him who is in the Form and Equality in everything with Him Who begat Him, come down unto lowliness: he finds fault with the economy and haply leaves not unblamed the Divine Counsel and Plan. For he pretends to investigate the force of the things said by Christ, and as it were taking in the depth of the ideas; then bringing round (as he thinks) my words to a seeming absurdity and ignorance; "Let us see, he says, who it is that mis-interprets. As the Living Father sent Me, for I live (according to him) God the "Word, because of the Father, and he that eateth Me he too shall live: which do we eat, the Godhead or the flesh?" Perceivest thou not therefore at length how thy mind is gone? for the Word of God saying that He is sent, says, he also that eateth Me, he too shall live. But WE eat, not consuming the Godhead (away with the folly) but the Very Flesh of the Word Which has been made Lifergiving, because it has been made His Who liveth because of the Father. And we do not say that by a participation from without and adventitious is the Word quickened by the Father, but rather we maintain that He is Life by Nature, for He has been begotten out of the Father who is Life. For as the sun's brightness which is sent forth, though it be said (for example) to be bright because of the sender, or of that out of which it comes, yet not of participation hath it the being bright, but as of natural nobility it weareth the Excellence of him who sent it or flashed it forth: in the same way and manner, I deem, even though the Son say that He lives because of the Father, will He bear witness to Himself His own Noble Birth from forth the Father, and not with the rest of the creation promiscuously, confess that He has Life imparted and from without.

Since the Body of the Word Himself is life-giving—He having made it His own through a true union that surpasses understanding and language—we too who partake of His holy Flesh and Blood are quickened in all respects and wholly, with the Word dwelling in us divinely through the Holy Spirit, and humanly again through His holy Flesh and precious Blood. The most holy Paul will confirm the truth of what I said, writing to those believers in Corinth in our Lord Jesus Christ: "I speak as to wise men; judge what I say. The cup of blessing which we bless, is it not the communion of the Blood of Christ? The bread which we break, is it not the communion of the Body of Christ? For we, who are many, are one bread and one body, for we all partake of the one bread." For having partaken of the Holy Spirit, we are made one both with Christ Himself, the Savior of all, and with one another. We are of the same body in this way: though we are many, we are one bread and one body, for we all partake of the one bread. The Body of Christ which is in us binds us together into unity and is in no way divided. But that through the Body of Christ we have been brought together into unity with Him and with one another, the blessed Paul will confirm, writing: "For this reason I, Paul, the prisoner of Jesus Christ on behalf of you Gentiles—if you have heard of the economy of the grace of God which was given to me for you, how He made known to me by revelation the mystery, as I wrote before in few words, by which when you read you may understand my knowledge in the mystery of Christ, which in other ages was not made known to the sons of men as it has now been revealed to His holy apostles and prophets in the Spirit: that the Gentiles should be fellow heirs and of the same body and co-participants in the promise in Christ."

And as the Body of the Word Himself is Life-giving, He having made it His own by a true union passing understanding and language; so WE too who partake of His holy Flesh and Blood, are quickened in all respects and wholly, the Word dwelling in us Divinely through the Holy Ghost, humanly again through His Holy Flesh and Precious Blood. The most holy Paul will confirm the truth of what I said, writing thus to those in Corinth who believed in our Lord Jesus Christ, I speak as to wise men, judge YE what I say, the Cup of Blessing which we bless is it not the communion of the Blood of Christ? the Bread which we break is it not the communion of the Body of Christ? for one bread one body are we who are many, for we all are partakers of One Bread. For having partaken of the Holy Ghost, we are made one both with Christ Himself the Saviour of all and with one another: we are of the same body in this way, that we being many are one bread one body, for we all are partakers of the One Bread. For the Body of Christ which is in us binds us together into unity and is in no way divided. But that through the Body of Christ wo have been brought together into unity with Him and with one another, the blessed Paul will confirm, writing, For this cause I Paul the Prisoner of Jesus Christ in behalf of you Gentiles, if ye heard of the economy of the grace of God which was given me to you-ward, how that by revelation He made known unto me the mystery, as I wrote afore in few words, whereby when ye read, ye may understand my knowledge in the mystery of Christ which in other ages was not made known to the sons of men as now it is revealed unto His holy Apostles and prophets in the Spirit, that the Gentiles should be fellow-heirs and of the same body and co-participant in the promise in Christ.

Some believers, though they initially had faith, were ignorant of the tradition and meaning of the Mystery. They were pleased to turn away from what was right by celebrating banquets and public feasts in the churches. The blessed Paul criticized those who did this, writing: "Do you not have houses to eat and drink in? Or do you despise the Church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you. For I received from the Lord what I also delivered to you: that the Lord Jesus Christ, on the night when He was betrayed, took bread and gave thanks and broke it and said, 'This is My Body given for you; do this in remembrance of Me.' Likewise also the Cup after supper, saying, 'This Cup is the New Testament in My Blood; do this, as often as you drink it, in remembrance of Me. For as often as you eat this bread and drink this cup, you are proclaiming the Lord's death until He comes.'"

But since some of those who at first believed, ignorant of the tradition and force of the Mystery were pleased to be borne aside from what was right, celebrating in the churches banquetings and public feastings, the blessed Paul found fault with those who used so to do, writing, For have ye not houses to eat and to drink in? or despise ye the Church of God and shame them that have not? what shall I say to you? shall I praise you in this? I praise you not; for I received of the Lord what I also delivered to you, that the Lord Jesus Christ in the night in which He was delivered up, took bread and gave thanks and brake and said, This is My Body given for you, this do in remembrance of Me. Likewise the Cup too after supper saying, This Cup is the New Testament in My Blood, do this as oft as ye drink it in remembrance of Me: for as oft as ye eat this bread and drink this cup, ye are declaring the Lord's death, till He come.

It is easy to see that the Mystery is divine, that participation in it is life-giving, and that the power of this unbloody sacrifice is far superior to the worship under the Law. We can see this from the fact that what was ordained through Moses to the people of old was a shadow, while Christ and what belongs to Him is the truth. The most wise Paul supports this when he writes: "One who despised Moses' Law died without mercy under two or three witnesses. Of how much worse punishment do you suppose he will be thought worthy who has trampled underfoot the Son of God, counted as common the Blood of the covenant by which he was sanctified, and insulted the Spirit of grace?" Those who sacrificed the lamb in ancient times ate from it, but the purpose of eating it was not simply to satisfy their hunger, nor were the sacrifices under the Law performed for that reason. Rather, when death fell upon the rest, those who ate the lamb were able to avoid suffering death and to escape the destroyer. Indeed, in one night the firstborn of the Egyptians were destroyed, but those who were protected by this mere type alone were saved by it. Having the shadow as their shield, they gloriously prevailed even over death itself. If the types saved those who came before us, what about our situation—we upon whom the Truth itself, that is Christ, has finally shone, who sets before us His own life-giving Flesh to partake of? Is this not clear to everyone? Our situation is exceedingly and vastly superior. Our Lord Jesus Christ makes clear the power of the Mystery when He says: "Truly I say to you, he who believes in Me has everlasting life. I am the Bread of Life. Your fathers ate the manna in the wilderness and died. This is the Bread which comes down from Heaven so that a man may eat of it and not die. I am the Living Bread which came down from Heaven. If anyone eats of this Bread, he will live forever, and the Bread which I will give is My Flesh, which is for the life of the world." The people of Israel had marveled at Moses for the gift of manna sent down to those in the desert at that time. This manna provides a type of the Mystic Eucharist, since the Law is a shadow. Therefore, with great skill our Lord Jesus Christ diminishes the type, driving them from it to the truth. He says that the manna was not the Bread of Life, but rather He Himself is—He who is from Heaven, who gives life to all things, and who infuses Himself into those who eat Him through His Flesh which is united to Him. He made this even clearer when He said: "Truly I say to you, unless you eat the flesh of the Son of Man and drink His Blood, you have no life in you. He who eats My Flesh and drinks My Blood has eternal life, and I will raise him up at the last day. For My Flesh is true food and My Blood is true drink. He who eats My Flesh and drinks My Blood abides in Me and I in him. As the Living Father sent Me and I live because of the Father, so also he who eats Me will live because of Me." Consider, then, how He abides in us and makes us superior to corruption by infusing Himself into our bodies, as I said, through His own Flesh, which is true food, whereas the shadow in the Law and the worship under it do not possess the truth.

And that the Mystery is Divine and the participation Life-giving and the might of this unbloody Sacrifice far better than the worship under the Law, is easy to see even from his saying that the things ordained through Moses to them of old time were a shadow, but Christ and what is His the truth. The most wise Paul too will help us herein, thus writing, One that despised Moses' Law died without mercy under two or three witnesses, of how much sorer punishment, suppose ye, shall he be thought worthy who trod under foot the Son of God and accounted common the Blood of the covenant wherein he was sanctified, and did despite unto the Spirit of grace? For they that of old did sacrifice the lamb ate thereof, but the force of the eating amounted not simply to the satisfying of the belly, nor was it for this that the sacrifices were performed under the Law: but that when death fell on the rest, they might be superior to its suffering and might escape the destroyer. And verily in one night were the first-born of the Egyptians destroyed, but these fenced by the bare type, alone were saved by it, and having the shadow for their shield, prevailed gloriously over death itself too. The types then saved those before us; in what condition are our matters, on whom at length beamed the Truth itself, that is, Christ, Who setteth before us His own Life-giving Flesh to partake of? is it not clear to all? For very exceedingly better and in vast superiority are they. And the might of the Mystery our Lord Jesus Christ making manifest saith, Verily I say to you, he that helieveth on Me hath everlasting life, I am the Bread of Life: your fathers ate the manna in the wilderness and died, this is the Bread which cometh down from Heaven that a man may eat thereof and not die, I am the Living Bread Which came down from Heaven, if any man eat of this Bread he shall live for ever and the Bread Which I w ill give is My Flesh Which is for the Life of the world. For since they of the blood of Israel had marvelled at Moses for the largess of manna sent down to those of that time in the desert, which fills up a type of the Mystic Eucharist (for the Law is a shadow), therefore with exceeding skill doth our Lord Jesus Christ minish the type, driving them [from it] unto the truth. For not that (He says) was the Bread of Life, but rather, I Who am out of Heaven and Who quicken all things and infuse Myself into them that eat Me, through My Flesh too that is united to Me. Which indeed He made clearer saying, Verily I say unto you, Except ye eat the flesh of the Son of Man and drink His Blood, ye have not Life in you: he that eateth My Flesh and drinketh My Blood hath eternal Life and I will raise him up at the last day, for My Flesh is true meat and My Blood is true drink; he that eateth My Flesh and drinketh My Blood abideth in Me and I in him. As the Living Father sent Me and I live because of the Father, he also that eateth Me, he too shall live. Consider then how He abideth in us and maketh us superior to corruption, infusing Himself into our bodies, as I said, through His own Flesh too, which is true meat, whereas the shadow in the Law and the worship under it possess not the truth.

The plan of the Mystery is simple and true, not overburdened with complicated schemes of imagination that lead to ungodliness, but simple as I said. For we believe that the Word from God the Father united Himself to the body born through the holy Virgin, which had a rational soul (the union is unspeakable and wholly a Mystery!), and made it Life-giving, since He is by physis Life as God. In this way, by making us partakers of Himself both spiritually and bodily, He might make us superior to decay and through Himself abolish the law of sin which is in the members of the flesh, and condemn sin in the flesh, as it is written. But this does not at all please (I think) this teacher of new doctrines, who like a wandering calf runs after only what pleases himself and diminishes the power of the mystery by saying,

And the plan of the Mystery is simple and true, not overwrought with varied devices of imaginations unto unholiness but simple as I said. For we believe that to the body born through the holy Virgin, having a reasonable soul, the Word out of God the Father having united Himself (unspeakable is the union, and wholly a Mystery!) rendered it Life-giving, being as God Life by Nature, that making us partakers of Himself spiritually alike and bodily, He might both make us superior to decay and might through Himself bring to nought the law of sin which is in the members of the flesh, might condemn sin in the flesh, as it is written. But this no wise (I deem) pleases this dogmatist of new inventions, who like some straying calf runs after only what pleases himself: and minishes the force of the mystery saying,

Nestorius: "Notice that the word 'Lord' is sometimes used of Christ's human nature, sometimes of His Godhead, and sometimes of both. 'As often as you eat this Bread and drink this Cup, you proclaim the Lord's Death.' Learn from what precedes how to correct those who oppose us—how they should understand the great benefit of the mystery and whose memorial it conveys to people. Do not listen to me saying these things, but to the blessed Paul: 'As often as you eat this bread.' He did not say, 'As often as you eat this Godhead.' 'As often as you eat this bread.' See what stands before us concerning the Lord's Body. 'As often as you eat this Bread,' of which the Body is the antitype. Let us therefore see whose Death it is. 'As often as you eat this bread and drink this Cup, you proclaim the Lord's Death.' Listen even more plainly to what follows: 'Till He come.' Who is it that is coming? 'They will see the Son of Man coming in the clouds of heaven with great glory.' And even more clearly, the Prophet before the Apostles revealed more plainly the One who is coming and cried out proclaiming concerning the Jews, 'They will look on Him Whom they pierced.' Who then is the one who was pierced? The Side. Does the Side belong to the body or the Godhead?"

Nestorius: "Hear the word Lord too, sometimes put of the human nature of Christ, sometimes of His Godhead, sometimes of both. As oft as ye eat this Bread and drink this Cup, ye declare the Lord's Death. Hear from the foregoing the unlearning of the gainsayers, how they read the mighty profit of the mystery, and whose memorial it imparts to men, and hear not me saying these things, but the blessed Paul, As oft as ye cat this bread, he said not, As oft as ye eat this Godhead. As oft as ye eat this bread. See what is before us concerning the Lord's Body. As oft as ye eat this Bread, whereof the Body is the antitype. Let us see therefore whose is the Death. As oft as ye eat this bread and drink this Cup, ye declare the Lord's Death. Hear yet plainer in what follows, Till He come, who is it Who is coming? They shall see the Son of Man coming in the clouds of heaven with great glory. And greater still, the Prophet before the Apostles did more clearly shew Him Who is coming and hath cried aloud proclaiming of the Jews, They shall look on Him Whom they pierced. Who then is he that was pierced? the Side: belongs the Side to the body, or the Godhead?"

Again we must speak on behalf of the doctrines of the Truth and oppose your words, sir, and before all else we must say this to those who will hear: Your aim is, with all diligence, to present two christs to whom the title of lordship might separately belong, but it shall be shown by us, without any great effort, that you arrive at this in a most unlearned manner. For come, tell me who asks you: which Christ are you defining when you say that both the manhood and likewise the Godhead belong to him? If you mean the Word from God the Father, you have clearly confessed that the Same is also man, for you said that the human nature is His. But if you mean him who is born of the Virgin according to your understanding, you will be caught no less pronouncing that He is God too, for you said that the Godhead is also His. Therefore, driven on all sides even against your will to the Truth, confess with us One Christ and Lord. For in this way you will stop saying, "Hear the word Lord too, sometimes applied to the human nature of Christ, sometimes to His Godhead, and other times to both"—for where there is One Son, what room is there to speak of both? And why do you mock those who honor our Divine Mystery, saying most unholily, "As often as you eat this bread and drink the cup, you declare the Lord's death"? Hear from what has been said the ignorance of those who oppose, how they reckon the mighty benefit of the mystery and whose memorial is set before men.

Again must we speak for the doctrines of the Truth, and oppose, sir, thy words, and before all else must say this to those who will hear: Thy aim is and with all diligence to represent two christs, to whom severally may belong the title of lordship, but it shall be shewn by us, without any great toil, that you go to this in most unlearned wise. For come tell me who ask thee, what Christ you are defining, whose you say is both the manhood and likewise the Godhead: if the Word out of God the Father, you have clearly confessed that the Same is man also, for you said that His is the human nature: but if him that is born of the Virgin according to thee, you will be caught no less pronouncing that He is God too: for you said that His is the Godhead also. On all sides therefore driven even against thy will to the Truth, confess with us One Christ and Lord: for thus will you cease from saying, "Hear the word Lord too, one while put of the human nature of Christ, one while of His Godhead, other while, of both:" for where there is One Son, what room is there to speak of both? and why dost thou smile at those who honour our Divine Mystery, saying most unholily, " As oft as ye eat this bread and drink the cup, ye declare the Lord's death? Hear from the foregoing the unlearning of the gainsayers, how they read the mighty profit of the mystery and Whoso memorial is set before men."

There is therefore nothing excellent in the unbloody sacrifice, but it profits very little, and he will place the force of its benefit in merely declaring a man's death and making a memorial of one like us. Therefore He lies in saying that He is Life-giving, He Who does not know how to lie, Christ: We too have been deceived, holding a vain opinion of Him, and only now late and with difficulty are we being guided to the discovery of the truth by reading these words of yours. But to you who choose to think in this way, what is spoken through the Prophet's voice shall be said: Behold, your eyes are not good, nor is your heart. For he does not understand at all that we, setting forth the Death of Christ and also confessing His Resurrection, and thereby gaining perfection in the faith, then becoming partakers of His Divine Nature through participating in unity with Him, are sanctified both spiritually and bodily and are made alive. For this corruptible must put on incorruption and this mortal put on immortality, and Christ has become for us the robe that is from Heaven, undecaying and productive of immortality. And our proof is the most holy Paul writing, at one time, Put on the Lord Jesus Christ, and at another, For as many of you as were baptized into Christ put on Christ, Who says in a manner befitting God and truly, I am the Resurrection and the Life.

There is therefore nothing excellent in the unbloody sacrifice, but it profits exceeding little, and he will put the force of the gain thereof in just merely declaring a man's death and making a memorial of one like us. Therefore He lies in saying that He is Life-giving Who knows not how to lie, Christ: "WE too have been cozened having a vain opinion of Him: and now late and with difficulty are we being guided unto the finding of the truth, by reading these thy words. But to you who choose to think thus, shall be said what is spoken through the Prophet's voice, Lo thine eyes are not, nor thine heart comely. For he by no means understandeth, that we setting forth the Death of Christ, confessing too His Resurrection, and gaining thereby perfection in the faith, then becoming partakers of His Divine Nature and that through participating of unity with Him, are sanctified spiritually alike and bodily and are quickened. For this corruptible must put on incorruption and this mortal put on immortality: and the robe that is out of Heaven and undecaying and productive of immortality hath Christ become to us. And our proof is the most holy Paul writing, one while, Put ye on our Lord Jesus Christ, at another again, For as many of you as were baptized into Christ put on Christ, Who saith in God-befitting way and truly, I am the Resurrection and the Life.

He adds even fouler impiety to these things without any fear, saying: "Don't listen to me saying these things, but listen to blessed Paul: 'As often as you eat this bread, of which the Body is the antitype.' Let us see from this whose death it is. 'As often as you eat this bread and drink this cup, you proclaim the Lord's death.' Listen even more plainly to what follows: 'Until He comes.' Who then is the one who is to come? 'They will see the Son of Man coming in the clouds of heaven with great glory.' And even greater, the Prophet before the Apostles showed more clearly the One who is coming and cried out proclaiming concerning the Jews: 'They will look on Him whom they pierced.' Who then is He who was pierced? Does the side belong to the Body or to the Godhead?" Therefore, as I said, the profit of the Unbloody Sacrifice is petty, because perhaps it has not been feasible that the physis of the Godhead should also be consumed along with the Flesh, since we do not possess impossibilities and cannot eat the Incorporeal by Itself. But you seem to me to forget that it is by no means the physis of Godhead that lies upon the holy Tables of the Churches; yet it is the own Body of the Word Begotten of God the Father, and the Word is God by physis and in truth. Why then do you confound all things and jumble them without understanding, all but mocking at our Bread which is out of Heaven and gives Life to the world, because it is not called Godhead by the voice of theologians but is rather called the Body of Him who has become Man for us—that is, of the Word out of God the Father? And why, tell me, do you call it the Lord's Body at all, unless you know it to be Divine and God's? For all things serve their Maker.

To those things does he fearing nought put forth yet fouler impiety, adding, "Hear not me saying these things but the blessed Paul, As oft as ye do eat this bread, whereof the Body is the antitype. Let us see therefore herefrom whose is the death. As oft as ye eat this bread, and drink this Cup, ye declare the Lord's death. Hear yet plainer in what follows, Till He come: who then is he that is to come? They shall see the son of man coming in the clouds of heaven with great glory. And greater yet, the Prophet before the Apostles did more clearly shew Him Who is coming and hath cried proclaiming concerning the Jews, They shall look on Him whom they pierced. Who then is He which was pierced? The Side, belongs the Side to the Body, or to the Godhead?" Petty therefore as I said, is the profit of the Unbloody Sacrifice, because perchance it hath not been, feasible that the Nature of the Godhead too should be consumed along with the Flesh, because we are not in possession of impossibilities, having the Incorporeal by Itself to eat. But you seem to me to forget that it is by no means the Nature of Godhead that lieth upon the holy Tables of the Churches, yet is it the own Body of the Word Begotten of God the Father: and God by Nature and in truth is the Word. Why therefore dost thou confound all things and jumble them without understanding, all but mocking at our Bread Which is out of Heaven and giveth Life to the world, because it is not called Godhead by the voice of the Divines, but rather the Body of Him Who hath become Man for us, that is, of the Word out of God the Father? And why (tell me) dost thou call it the Lord's Body at all, save because thou knowest it to be Divine and God's? for all things serve their Maker.

Your thoughts are not correct; instead, you believe that Emmanuel is merely a God-bearing man. And then, showing complete disregard for thoughts and words that belong to true piety, you assume that the Priest of Truth, the wise master-builder and teacher of the Gentiles, the truly holy and all-wise Paul, will support you in your false accusations by twisting the meaning of what he rightly and purely stated away from the straight and most reliable path.

Yea the things in thy mind are not right, but thou believest Emmanuel to be merely a God-clad man. And then utterly heedless of thoughts and words that belong to piety, thou supposest that the Priest of the Truth, the wise master-builder and teacher of the Gentiles, the truly holy and all-wise Paul will support thee in thy calumniating, bearing away from the straight and most approved path the force of what are rightly and without adulteration said by him.

For "let us see," he says, "whose is the death from this point. Till He come. Who is He Who is coming? They shall look on Him Whom they pierced." Therefore He will come Who suffered death humanly, has been raised divinely, Who also ascended into the Heavens, Who with all majesty is on the Throne of the Ineffable Godhead and sits together with the Father, the Seraphim standing around, and the Highest Powers, not ignorant of the extent of their subjection to Him. Every Authority and Power and Lordship worships Him, for to Him shall every knee bow and every tongue confess, "Lord Jesus," to the glory of God the Father. He shall come (as I said) seen not in our lowliness, but rather in most God-befitting glory, Heaven and the Spirits above surrounding Him as their God and King and standing by the Lord of all. If therefore the Word of God the Father is not rather in flesh, or made Man, but is a God-clad man with a bodily side who endured the piercing, how is He seen on the Throne of the Supreme Godhead, revealed to us as a new god, fourth after the Holy Trinity? Have you not shuddered at presenting a mere man for worship of the creature? Are we then held in the ancient snares? Have we then insulted God and has the holy multitude of the spirits above gone astray with us? If we have been set free from the ancient deceit, refusing as blasphemous to worship the creature, why do you, casting us again into the old charges, present us as man-worshippers? For we know and believe that the Word from God the Father assumed flesh and blood. But since He has remained the Same, that is, God, He retained the Dignity of His inherent Excellence over all, even though in flesh as we are, yet being no less God now than before, even though He has been made Man. He has Heaven as His worshipper and the earth worshipping Him, for it is written, "The earth is full of Your praise, Your Power covered the Heavens, O Lord."

For "let us see (he says) herefrom whose is the death. Till He come. Who is He Who is coming? they shall look on Him Whom they pierced. " He will come therefore Who suffered death humanly, has been raised Divinely, Who ascended too into the Heavens, Who with all state is on the Throne of the Ineffable Godhead and co-sitteth with the Father, the Seraphim standing around, and the Highest Powers, not unknowing of the measure of their subjection to Him; every Authority and Power and Lordship worshipping Him: for to Him shall bend every knee and every tongue shall confess, Lord Jesus, to the glory of God the Father. He shall come (as I said) seen not in our littleness, but rather in most God-befitting glory. Heaven and the Spirits above encompassing Him as their God and King and standing by the Lord of all. If therefore the Word of God the Father be not rather in flesh, or made Man, but a God-clad man with bodily side and who endured the piercing, how is He seen on the Throne of the Supreme Godhead, revealed to us as a new god fourth after the Holy Trinity? hast thou not shuddered at a mere man, devising worship for the creature? are we then holden in the ancient snares? have we then done insult to God and has the holy multitude of the spirits above gone astray with us? if we have been set free from the ancient deceit, refusing as blasphemous to worship the creature, why dost thou casting us again into the old charges, exhibit us man-worshippers? for WE know and believe that the Word out of God the Father assumed flesh and blood: but since He hath remained the Same, i.e., God, He retained the Dignity of His inherent Excellence over all, albeit in flesh as we, yet being no less God, now too than of old, even though He have been made Man, He hath the Heaven His adorer and the earth worshipping Him: for it is written, that the earth is full of Thy praise, Thy Virtue covered the Heavens, O Lord.

But you, in your extreme foolishness, do not see that He is this way in Nature and Glory. You said, "Who is he who comes? They will see the Son of man coming in the clouds of heaven," as if you were afraid people might not believe you when you say that the one who comes is son of man. You confirm your proof with prophetic testimony as well, saying that it is written, "They will look on Him whom they pierced." And thinking it would be even stronger proof, you most foolishly added, "Who then is the one who is pierced? The Side—does the Side belong to body or to Godhead?" If there were people who claimed that the Word of God did not become like us but came among those on earth in bare Godhead alone—that is, in appearance and as if in shadow, as some of the unholy heretics chose to think—you would have some excuse for framing your words this way, though still not staying within proper bounds. But since the preaching of the truth says clearly and plainly that the Word of God was made Flesh and was called son of man like us, and suffered for us in the flesh, and will also come in the same way He ascended into Heaven according to the Angel's voice too—then tell me, whom are you opposing? Whose teaching are you cutting down as ignorant and worthless when you try to show us that the One who comes is a man with a bodily side that was pierced through with the spear?

But THOU again, of thy over much infatuation, seest not that thus He is in Nature and Glory: for thou saidst, "Who is he who cometh? they shall see the Son of man coming in the clouds of heaven," as though thou fearedst lest any should disbelieve thee saying that He Which cometh is son of man. Thou confirmest the proof thereof with prophetic testimony also: for thou sayest that it is written, They shall look on Him Whom they pierced. And yet mightier for proof as thou supposedst, most foolishly adding, "Who then is it (he says) that is pierced? the Side: belongs the Side to body or to the Godhead?" If there were any who say that the Word of God have not been made as we, but came among those on earth in bare Godhead, i.e., in semblance and as it were in shadow, as some of the unholy heretics thought good to think, you would have had some plea for such like framing of words; not passing the bound of what was meet: but since the preaching of the truth says clearly and manifestly that the Word of God was made Flesh and was called as we son of man too and suffered for us in the flesh and will also so come as He went up into Heaven, according to the Angel's voice too: whom (tell me) dost thou opposing, and whose opinion cutting off as unlearned and of no account, dost thou strive to shew us that HE Who cometh is a man with bodily side which has been pierced through with the spear?

But your goal (as I said) is to smuggle in to us Emmanuel as a God-clad man and not rather God made Man, for the Word of God has been made Man. And this faith agrees with the holy and Divine Scriptures, and the intent of the Apostolic and Evangelic Tradition points to this same thing. But YOU are also talking arrogantly in another way: for you pretend to be finding fault with those who blend into one ousia the physis of the flesh and of the Godhead (although there is no one as I believe who blends them together or mixes them with one another), and you say,

But thine aim (as I said) is to bring in privily to us Emmanuel as a God-clad man and not rather God made Man, for the Word of God has been made Man. And this faith goes along with the holy and Divine Scriptures and the aim of the Apostolic and Evangelic Tradition tends to this same thing. But THOU again art talking big in another way too: for thou pretendest to be finding fault with those who mingle into one essence, the nature of the flesh and of the Godhead (albeit there is no one as I deem who mingles them up or mixes them one with other), and sayest,

Nestorius: "Why, as we were just now hearing, when both are mingled together according to you, does our Lord, as He gives the disciples the power of the Mystery, say this: He took bread and gave thanks and gave it to His disciples saying, 'Take, eat, all of you, for this is My Body'? Why did He not say, 'This is My Godhead which is being broken for you'? And again, when giving the cup of the Mysteries, He did not say, 'This is My Godhead which is being poured out for you,' but rather, 'This is My Blood which is being shed for you for the remission of sins.'"

Nestorius: "Why, as we were just now hearing, when both are according to thee mingled, does our Lord, delivering to the disciples the force of the Mystery, thus say, He took bread and gave thanks and gave to His disciples saying, Take, eat all of you for this is My Body. Why said He not, This is My Godhead Which is being broken for you? and again giving the cup of the Mysteries, He said not, This is My Godhead Which is being poured forth for you, but This is My Blood which is being shed for you for the remission of sins. "

It is therefore utterly foolish to want to oppose positions that no one actually holds, and pointless to rush forward claiming to refute what nobody (I suppose) has bothered to think or say—how is this not obvious to everyone? For if someone chose to argue that an ox is not by physis a horse, nor is a man a horse, when no one would even consider thinking or saying such a thing, wouldn't he be laughed at as someone who talks in vain, beating the air and fighting against uncertain things, creating pointless effort and struggle against something that doesn't exist? For I am saying that what is actually confessed must first be established, so that then our own arguments can be properly set against it in due order.

That it is therefore an exceeding folly to want to oppose oneself to those who are not at all, and to no purpose to march forth, taking for contradiction that which no one (I suppose) cared either to think or say, how is it not manifest to all? for if one chose to contend that the ox is not by nature an horse, nor yet man an horse, whereas no one would even endure to think or say this;—-how would he not be laughed at and besides a vain talker, beating the air and fighting against things uncertain and devising for himself sweat and toil against what was not there? For I say that something confessed ought first to be laid down, in order that then in duo order ours may be ranged against it.

But let us consider this: if anyone should dare to say that the Word from God had been transformed into the physis of the body, one might very reasonably object to him that He, when giving His Body, did not rather say, "Take, eat, this is My Godhead which is being broken for you," and "this is not My Blood but rather My Godhead which is being poured forth for you." But since the Word, being God, made His own the Body born of a woman without undergoing any alteration or turning, how must not He who speaks no untruth say, "Take, eat, this is My Body"? For being Life as God, He made it Life and Life-giving.

But let us come to this: for if there be any who should dare to say the Word out of God had been transformed into the nature of the body, one might very reasonably object to him, that He on giving His Body did not rather say, Take eat this is My Godhead which is being broken for you, and, this is not My Blood but rather My Godhead which is being poured forth for you. But since the Word being God made His own the Body born of a woman, without undergoing any alteration or turning, how must not He who saith no untruth say, Take eat this is My Body? for being Life as God, He rendered it Life and Life-giving.

Having opened your eyes even a little to the Truth, I suppose you will now accuse yourself of your own excessive talking, which on all sides stammers and ignorantly directs this false and joyless argument of yours against the doctrines of piety.

Having therefore opened your eyes but a little to the Truth, you will I suppose charge, yourself against yourself, your superfluity of language, on all sides stuttering and unlearnedly arraying against the Doctrines of piety this thy counterfeit and joyless discourse.