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In the case, therefore, of the Godhead we confess that there is but
one nature, but hold that there are three subsistences actually
existing, anti hold that all things that are of nature and essence are
simple, and recognise the difference of the subsistences only in the
three properties of independence of cause and Fatherhood, of
dependence on cause and Sonship, of dependence on cause and
procession. And we know further that these are indivisible and
inseparable from each other and united into one, and interpenetrating
one another without confusion. Yea, I repeat, united without
confusion, for they are three although united, and they are distinct,
although inseparable. For although each has an independent existence,
that is to say, is a perfect subsistence and has an individuality of
its own, that is, has a special mode of existence, yet they are one
in essence and in the natural properties. and in being inseparable and
indivisible from the Father's subsistence, and they both are and are
said to be one God. In the very same way, then, in the case of the
divine and ineffable dispensation, exceeding all thought and
comprehension, I mean the Incarnation of the One God the Word of
the Holy Trinity, and our Lord Jesus Christ, we confess that
there are two natures, one divine and one human, joined together with
one another and united in subsistence, so that one compound subsistence
is formed out of the two natures: but we hold that the two natures are
still preserved, even after the union, in the one compound
subsistence, that is, in the one Christ, and that these exist in
reality and have their natural properties; for they are united without
confusion, and are distinguished and enumerated without being
separable. And just as the three subsistences of the Holy Trinity
are united without confusion, and are distinguished and enumerated
without being separable, the enumeration not entailing division or
separation or alienation or cleavage among them (for we recognise one
God the Father, the Son and the Holy Spirit), so in the same way
the natures of Christ also, although they are united, yet are united
without confusion; and although they interpenetrate one another, yet
they do not permit of change or transmutation of one into the other.
For each keeps its own natural individuality strictly unchanged. And
thus it is that they can be enumerated without the enumeration
introducing division. For Christ, indeed, is one, perfect both in
divinity and in humanity. For it is not the nature of number to cause
separation or unity, but its nature is to indicate the quantity of what
is enumerated, whether these are united or separated: for we have
unity, for instance, when fifty stones compose a wall, but we have
separation when the fifty stones lie on the ground; and again, we have
unity when we speak of coal having two natures, namely, fire and
wood, but we have separation in that the nature of fire is one thing,
and the nature of wood another thing; for these things are united and
separated not by number, but in another way. So, then, just as even
though the three subsistences of the Godhead are united with each
other, we cannot speak of them as one subsistence because we should
confuse and do away with the difference between the subsistences, so
also we cannot speak of the two natures of Christ as one nature,
united though they are in subsistence, because we should then confuse
and do away with and reduce to nothing the difference between the two
natures.
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