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We hold then that the divine subsistence of God the Word existed
before all else and is without time and eternal, simple and
uncompound, uncreated, incorporeal, invisible, intangible,
uncircumscribed, possessing all the Father possesses, since He is of
the same essence with Him, differing from the Father's subsistence
in the manner of His generation and the relation of the Father's
subsistence, being perfect also and at no time separated from the
Father's subsistence: and in these last. days, without leaving the
Father's bosom, took up His abode in an uncircumscribed manner in
the womb of the holy Virgin, without the instrumentality of seed, and
in an incomprehensible manner known only to Himself, and causing the
flesh derived from the holy Virgin to subsist in the very subsistence
that was before all the ages.
So then He was both in all things and above all things and also dwelt
in the womb of the holy Mother of God, but in it by the energy of the
incarnation. He therefore became flesh and He took upon Himself
thereby the first-fruits of our compound nature, viz., the flesh
animated with the intelligent and national soul, so that the very
subsistence of God the Word was changed into the subsistence of the
flesh, and the subsistence of the Word, which was formerly simple,
became compound, yea compounded of two perfect natures, divinity and
humanity, and bearing the characteristic and distinctive property of
the divine Sonship of God the Word in virtue of which it is
distinguished from the Father and the Spirit, and also the
characteristic and distinctive properties of the flesh, in virtue of
which it differs from the Mother and the rest of mankind, bearing
further the properties of the divine nature in virtue of which it is
united to the Father and the Spirit, and the marks of the human
nature in virtue of which it is united to the Mother and to us. And
further it differs from the Father and the Spirit and the Mother and
us in being at once God and man. For this we know to be the most
special property of the subsistence of Christ.
Wherefore we confess Him, even after the incarnation, the one Son
of God, and likewise Son of Man, one Christ, one Lord, the
only-begotten Son and Word of God, one Lord Jesus. We reverence
His two generations, one from the Father before time and beyond cause
and reason and time and nature, and one in the end for our sake, and
like to us and above us; for our sake because it was for our
salvation, like to us in that He was man born of woman at full tithe,
and above us because it was not by seed, but by the Holy Spirit and
the Holy Virgin Mary, transcending the laws of parturition. We
proclaim Him not as God only, devoid of our humanity, nor yet as man
only, stripping Him of His divinity, nor as two distinct persons,
but as one and the same, at once God and man, perfect God and
perfect man, wholly God anti wholly man, the same being wholly God,
even though He was also flesh and wholly man, even though He was also
most high God. And by "perfect God" and "perfect man" we mean to
emphasize the fulness and unfailingness of the natures: while by
"wholly God" and "wholly man" we mean to lay stress on the
singularity and individuality of the subsistence.
And we confess also that there is one incarnate nature of God the
Word, expressing by the word "incarnate" the essence of the flesh,
according to the blessed Cyril. And so the Word was made flesh and
yet did not abandon His own proper immateriality: He became wholly
flesh and yet remained wholly uncircumscribed. So far as He is body
He is diminished and contracted into narrow limits, but inasmuch as
He is God He is uncircumscribed, His flesh not being coextensive
with His uncircumscribed divinity.
He is then wholly perfect God, but yet is not simply God: for He
is not only God but also man. And He is also wholly perfect man but
not simply man, for He is not only man but also God. For "simply"
here has reference to His nature, and "wholly" to His subsistence,
just as "another thing" would refer to nature, while "another"
would refer to subsistence.
But observe that although we hold that the natures of the Lord
permeate one another, yet we know that the permeation springs from the
divine nature. For it is that that penetrates and permeates all
things, as it wills, while nothing penetrates it: and it is it,
too, that imparts to the flesh its own peculiar glories, while abiding
itself impossible and without participation in the affections of the
flesh. For if the sun imparts to us his energies and yet does not
participate in ours, how much the rather must this be true of the
Creator anti Lord of the Sun.
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