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Fragment
VIII.
Into this error, then, have they been carried, by
believing, unhappily, that that divine energy was made the property of
the flesh which was only manifested through the flesh in His miraculous
actions; by which energy Christ, in so far as He is apprehended as God,
gave existence to the universe, and now maintains and governs it.
For they did not perceive that it is impossible for the energy of the
divine nature to become the property1766 of a being of a different
nature1767 apart from
conversion; nor did they understand that that is not by any means the
property of the flesh which is only manifested through it, and does not
spring out of it according to nature; and yet the proof thereof was
clear and evident to them. For I, by speaking with the tongue and
writing with the hand, reveal through both these one and the same
thought of my intelligent soul, its energy (or operation) being
natural; in no way showing it as springing naturally out of tongue or
hand; nor yet (showing) even the spoken thought as made to belong to
them in virtue of its revelation by their means. For no
intelligent person ever recognised tongue or hand as capable of
thought, just as also no one ever recognised the perfectly holy flesh
of God, in virtue of its assumption, and in virtue of the revelation of
the divine energy through its medium, as becoming in nature
creative.1768 But the
pious confession of the believer is that, with a view to our salvation,
and in order to connect the universe with unchangeableness, the Creator
of all things incorporated with Himself1769 a rational soul and a sensible1770
1770 Or
sensitive, αἰσθητικοῦ. | body from the
all-holy Mary, ever-virgin, by an undefiled conception, without
conversion, and was made man in nature, but separate from
wickedness: the same was perfect God, and the same was perfect
man; the same was in nature at once perfect God and man. In His
deity He wrought divine things through His all-holy flesh,—such
things, namely, as did not pertain to the flesh by nature; and in His
humanity He suffered human things,—such things, namely, as did
not pertain to deity by nature, by the upbearing of the deity.1771
1771
ἀνοχῇ πάσχων
θεότητος. | He
wrought nothing divine without the body;1772 nor did the same do anything human
without the participation of deity.1773
1773
ἄμοιρον
δράσας
θεότητος. | Thus He preserved for Himself a
new and fitting method1774 by which He wrought (according to the
manner of) both, while that which was natural to both remained
unchanged;1775
1775
τὸ κατ᾽
ἄμφω φυσικῶς
ἀναλλοίωτον. | to the
accrediting1776 of His perfect
incarnation,1777
1777
ἐνανθρωπήσεως.
[See Athanasian Creed, in Dutch Hymnal.] | which is
really genuine, and has nothing lacking in it.1778
1778
μηδὲν
ἐχούσης
φαυλότητος. | Beron, therefore, since the
case stands with him as I have already stated, confounding together in
nature the deity and the humanity of Christ in a single
energy,1779 and again
separating them in person, subverts the life, not knowing that
identical operation1780 is indicative of the connatural identity
only of connatural persons.1781
1781
μόνης
τῆς τῶν
ὁμοφυῶν
προσώπων
ὁμοφυοῦς
ταυτότητος. |
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