And again [ from ] the same [ work ] .
" I, Apollinarius, and those who are with me think as follows concerning the divine incarnation.
"The living Word of God took on flesh from Mary, of the same substance as our own flesh, in a union with the divinity, from the first conception in the virgin, and thus became man. [47] For man, according to the Apostle, is both flesh and spirit, and this is [what is meant by] 'the Word became flesh, [48] ' the [act of] being united with flesh as a human spirit. [49] A human like us is called 'flesh.' The Lord, as a human, is above us; [50] and therefore [he is] heavenly because of his own spirit, which is heavenly [and] to which the will of the flesh was not opposed. And thus, in Christ, sin was being destroyed, and death caused by sin [51] was destroyed, and we, as sharers in this triumph, are saved by faith, and we, though we are of an earthly father, become [heavenly] by assimilation [52] to the heavenly [one]. Therefore, let him be anathema who denies that the flesh is from Mary, and who says that it is from the uncreated [53] nature, and that it is of the same substance as God. And [let him also be anathema] who says that the divinity is liable to change, and that from it [there are] carnal emotions. [54]
"And I, Jobius the bishop.
"I confess that the Lord Jesus Christ, from eternity, the divine Word, without flesh, yet at the end of the ages [55] having joined to himself flesh from [the] holy virgin, is God and human, one and the same, composed of one substance, one undifferentiated [56] person, [57] mediating between God and humans, joining separated creatures to the one who made [them], of the same substance as God according to the divinity he has from his Father's being, [58] and of the same substance as humans according to the flesh, of human nature, that was joined to him, worshiped and glorified with his own flesh, for through it he has become our deliverance [59] from death, and our connection to the immortal. For the flesh was perfectly joined with the Word, never separated from it. It does not belong to [60] a human, or to a slave, or to a created person, but to the divine Word itself, the Creator, of the same substance as God, but not of the same substance as the incorporeal being [61] of the ineffable Father. But those who, contrary to the teaching that we learned from the beginning, say or teach that the flesh, perfectly joined with the Word, and never separated from it, is of the same substance as God, that is, as his incorporeal being, [62] — in accordance with the apostolic command, we shun these people as causing dissensions and scandals in [the] churches, and we consider them [to be] outsiders, on account of their being opposed to the ancient tradition and to the ecclesiastical peace." [ M. 1953 ]
Valentinus the Christian wrote the following against the [ doctrines ] wickedly and impiously taught by Timothy and those with him, and by their teacher, the most impious Polemius.
"Since Timothy, who became Polemius' chief [63] disciple, after raising himself against the Church of Christ from a great madness, teaches, contrary to the truth, the impiety of his teacher Polemius, foolishly instructing his pupil Cataphronius, as he himself writes to his like-minded fellows Paregorius, Uranius, Diodorus, Jobius, saying thus: [64] that the flesh of the Lord is acknowledged as divine in the union with the divine Word, and is confessed [as being] of the same substance as God, [but] in its nature it remains human, and of the same substance as us. [65] And again, quoting [66] Cataphronius, who was instructed by him, he says the following: that it is necessary that in the union [the flesh] [67] be acknowledged as the same thing [68] as the Word of God, and that it should be thought to be of the same substance as God, just like the Word. [69] And still [you do something] even more impious than this, Timothy, [70] since you make the flesh, which the Lord Jesus Christ wore from the holy virgin, invisible, just as if, as you say, the flesh, through which we attained our salvation, is of the same substance as [God], just as [the] Word of God is of the same substance as [God]. And we believe that the flesh of the Lord — which he took up from [the] virgin, [and] through which (always being directed by the life-giving divine Word) mediation on our behalf [71] is always preserved [72] — is worshiped together with the Word of God, and is also acknowledged as divine and is glorified. For in the union with the divine Word, the flesh is acknowledged as divine, but not of its own nature, [73] with the result that it remains in the union, just as the Lord himself says, "It is the Spirit that gives life to the flesh. [74] " For the body is not in any way able to be of the same substance as the incorporeal God; [yet it is] this very thing which the followers of Timothy and Polemius, and those with them, foolishly and impiously say, employing [their] cunning of every sort [75] in their desire to attach honor to the body, [that is], incorporeity, which is impossible. [76] But it is possible and fitting for the divine-nature [77] that wears it [78] to be glorified with the glory of the incorporeal God, and in this way it [79] is worshiped by all creation as the Creator and the true, flesh-bearing son of God, and not as a God-bearing man.
What, then, is this great ignorance, or rather this faithlessness of yours, Ο Timothy, both your own and of those with you, and of your [80] teacher Polemius, since you say that the body is of the same substance, [but that it is also] of a different substance than the divine-nature [81] on account of the union, and since you say that it [82] is unchangeable, [83] yet that is has changed? [84] If indeed, as you [85] say, that, as the Word of God, the flesh is of the same substance, you both oppose yourselves and anathematize yourselves. Just as an intoxicated and drunk person doesn't know what he is doing or what he is saying, so also you don't know what you are saying or what you are affirming, [86] since this impious teaching, which you have very often taught, confutes you. Learn, therefore, you faithless men, that a union is not [composed] of the same substance. [87] If indeed it is of the same substance, it is [88] not a union. For nothing is united or attached to itself,[ M. 1956 ] but one thing [is united] with another, [89] i.e., [90] [the] Word of God having attached itself to flesh. And this is what is said by the divine evangelist, [91] 'The Word became flesh, and dwelled among us,' [92] the [act of] the Word being united with living [93] flesh.
"And so do you not know this, O faithless men, that nature [94] and substance [95] are the same thing in God, [96] [who is] both inexpressible and incorporeal, and of the eternal divinity [97] of the revered [98] trinity ? [99] The body which the Lord wore became neither eternal nor incorporeal from the union; [100] on account of this, it is not of the same substance as [his] inexpressible and incorporeal being. [101] The Lord is eternal, and, before [taking on flesh] flesh, [102] he was of the same substance as the Father, and with flesh, the Lord [103] was [still] of the same substance as the Father. The flesh was not of the same substance, for it was a garment and a covering, and he assumed it [as a] covering [104] for the hidden mystery, and he offered [it] on behalf of man, [105] and through it he appeared to man. [106] For in no other way were we able to become spectators of God, except through [the] body. For again, the Lord is of the same substance as us according to the flesh, but not according to the divine-nature. [107] For the divine-nature is not from a woman — by no means! And the flesh is neither from above nor eternal. Since you [108] say these things faithlessly and impiously against the truth, teaching your own impiety with so great a subtlety of words, [109] being convicted by the truth as evil-doers and deceivers, consider it worthwhile to know that the union glorified the [fleshly] nature. [110] For it did not cause the body [to be] of the same substance as God, as you dare to say in your delusion, [111] you who have fallen from the truth, and who insult the incarnation [112] of the Word, [which occurred] because of God's love for mankind, [113] [the] union with the body, which took place for our salvation, since you say [114] that on account of the union [it] is of the same substance as the impassible [115] divine-nature. [116] This is beyond all impiety, even if you wish to make yourselves wise ten thousand times over, by misinterpreting and slighting the divine Scriptures, and the books of our thrice-blessed Father, and our teacher Apollinarius, since your own documents, which you composed, refute you, [written] to deceive and to snare simpler souls, to your own injury, [117] since you were opposed to the truth. And you know that 'it is hard for you to kick against the goads,' [118] and you used a very roundabout [argument]. [119] And just as the Jews committed a transgression, so also you take offence because of the flesh of [our] Savior. And even if you are many, you shall be reckoned as nothing because of your impiety.
If you would remove your meddlesomeness and faithlessness from your soul, you would understand that God appeared in a body, [ M. 1957 ]giving [the] body the opportunity to participate [120] in the divine-nature. [121] For the body that was taken up from the holy virgin does not itself by itself give salvation, but [salvation comes] from its association [122] with the Spirit, not in order that the body might be disparaged, but that the Spirit might be supremely praised. Do not, then, to the deception of simpler souls, be willing to write into your own blasphemous juxtaposition [123] the juxtapositions of our thrice -blessed father and teacher Apollinarius. [124] For the latter [125] were presented [126] correctly and piously by the holy and God-bearing [127] man, for they [128] are concerned with [the] condition [129] and honor [of each element], but do not denote [their respective] nature. [130] These things which make clear 'the being of the same substance' [131] are the very things which you faithlessly and impiously juxtaposed. [132] For nature [133] and substance [134] are the same thing, as I said before, and all who are confessors of the true faith recognize this.
But you, moved by strife and jealousy and diabolical envy from the very beginning against the holy bishops, and having contended in a most wicked contest against the truth, causing schisms in the Church of Christ - you have turned to such impiety when you say that the body that is subject to change [135] is of the same substance as the impassible [136] divine-nature on account of the union (which is impossible and impious), a body that is of the same substance as man, even saying that it is of the same substance as God. And how "will they look to the one whom they have pierced?" [137] For if the visible body is of the same substance as the invisible divine-nature, as you say, each would, of course, then be invisible, according to what is written, "No one has ever seen God, nor is he able to see [Him]." [138] Our Lord Jesus Christ is invisible according to the divine-nature that He has had eternally from the Father, but is visible according to the flesh which He wore from the virgin. Let both of these be placed together on one person [139] and the truth will not be broken. And so, Christ is neither two persons, nor is His flesh of the same substance as God, but it is ruled by the Word of God.
However many of us, then, are confessors of this unadulterated and true and apostolic faith, let us not receive the profane, foolish blabberings of those around Timothy and Polemius and of those with them, in accord with the Apostle's command. [140] And we keep in mind what was again spoken by him: "After one or two admonitions, avoid the factious man, knowing that such a man is perverted, and he sins as one who is self-condemned." [141] And those around Timothy and Polemius have not only appeared as factious men, but also as sycophants. For our thrice-blessed teacher Apollinarius called those who say that the body of our Lord is of the same substance as the divine-nature blasphemous and crazy. And blessed Athanasius, our most holy bishop, was wont to say that those who dared to say that the body from Mary was of the same substance as the divine-nature were from Hades. Timothy and his teacher Polemius and those with them, were quite unaware that, because the divine Word was one person, and because the flesh came into existence by means [ M. 1960 ] of the divine Word, adoration [142] is [directed] toward God incarnated, but the adoration is not [directed] toward the flesh. For the Word is not worshipped because of the flesh, but the flesh is worshipped together with the Word, as a robe and covering, as I said before. However many, then, are not in agreement with this rule [of faith], [143] and with this true, apostolic, unadulterated faith, let them be anathema. "Behold, therefore, the dogs, behold the evil workers, behold the mutilation. For we are the circumcision, who worship by the Spirit of God in Christ Jesus, and who do not put their faith in [the] flesh." [144]
From Timothy an Apollinarian, bishop of Berytus, to Homonius, the bishop and himself an Apollinarian, in which there are testimonies of Apollinarius.
"After our brother Agapius came to us andheard this from [a work] of mine that was composed among us concerning the divine incarnation of the Word, from various books of our thrice-blessed teacher, the bishop Apollinarius, he encouraged us to take a passage from it and to privately expound it to him with our own signature, [145] for your assurance. And so we did this, excerpting the following [passages] from his letter written to Sarapion. You yourself, then, also correctly say, 'We and Christ are not equal.' To say that His flesh is not of the same substance as us, since it is the flesh of God, needs a little further distinction. For it is better to say that, on the one hand, He took on flesh that was of the same substance as us in nature, but that, on the other hand, He rendered it divine in the union. And you also say this, namely, that in this regard, [His flesh] is not of the same substance as us, since it is the flesh of God, but making a further distinction, one might say that, on the one hand, in nature His flesh is of the same substance as us, but that, on the other hand, in the union it is divine, and through the union it remains distinct. After our aforementioned brother received these things, he went to you and made them known to you. You, our master Homonius, saw these very things and, after writing [a message], you gave him a writing tablet containing the following: 'I, Homonius the bishop, confess that the Word of God received flesh from Mary of the same substance as us. But if anyone should say that the flesh that was united to the Lord is, by any means of reasoning, [146] of the same substance as God, we anathematize [him].'
Although, then, you correctly confessed, on the one hand, the nature of the flesh, saying that it is of the same substance as us, but that, on the other hand, you anathematized its complete union with the incarnate Word, since you wrote that, in no way is it [147] inherently connected with the divine-nature, but you only professed the union, such a union as a holy man might possess with God — not a man who is bound to one life and one hypostasis, [148] but [a man] who is seen in the separation from the divine—nature. And yet, since our blessed bishop [and] teacher Apollinarius said in various books that the flesh of the Lord shares in both the names [149] and distinctive features [150] of the Word, though the flesh remains in the union, neither undergoing any change nor ceasing from its own nature — and that the Word shares in both the names [151] and distinctive features [152] of the flesh, though it also remains Word and God in the incarnation, neither changing nor having fallen into the nature of the body — consider it worthy to make it clear to us whether [you wrote your message] ignorant of the things[ M. 1961 ]that have been written about the holy and saving incarnation of the Word from our Christ-bearing Father. You anathematized these things, either, on the one hand, understanding [them], and you rejected them as if they were not correctly spoken, and you slandered us in this department [153] as having accepted a heresy; and you anathematized the herald of piety together with piety itself. For he said, in the work whose beginning is 'Holy:' 'From the beginning Christ is correctly confessed in regard to His body in this way, and it is not possible separately to say that the body is a created thing, wholly inseparable from him whose body it is, but it shares in the name [154] of the uncreated and in the name [155] of God, because it has been joined in a union with God.'"
And after other [ things ] .
"In this way, too, He is of the same substance as God with regard to the invisible Spirit, since the flesh also takes part in the name, [156] since it has been joined to God, who is of the same substance."
And again.
"He is of the same substance as us since the divine-nature [157] is also included in the body, because Ηe was united with that which is of the same substance as us. The nature [158] of the body is not changed in the union with God, [a union] of the same substance, nor in the fellowship [159] of the name [160] that is of the same substance. In this same way, the nature [161] of the divine-nature [162] has not been changed in the fellowship [163] with the human body and in the designation [164] of the flesh that is of the same substance as us."
And again in another work whose beginning is, "Flesh and the one person [165] that governs the flesh," he says the following:
"Therefore, the Lord Jesus Christ is, as God, without sin, and with flesh, the Creator from before time, of the same substance as the only God. The flesh, since it is the flesh of God, is divine, since it is of the same substance as God, a part united with Him, of the same substance as God [and] not separated, for it neither moves separately or independently, just as a human is a self-motivated [166] animal. [167] For, on the one hand, in the fellowship [168] with the flesh, God, who is not, by Himself, human, is human. On the other hand, in the fellowship [169] with God, the flesh, which is not, by itself, divine, is divine. And, in union with flesh God possesses all the things that are in accord with the flesh and, in the union with God, the flesh receives the characteristics of God." [170]
Again in another work titled, "Eulogy of Mary, and on the incarnation," he says the following:
"[He] [171] sees the body as greater on account of who was united [to it], greater, I say, not only than his own body, but also than the angelic fires, for God was joined to none of them. For none, none of those bodies gives life to the world. [172] None of the angels is made equal to God, as the One who was composed [173] of body and divinity. He makes himself equal to God when he says, "Just as the Father has life in himself, thus did he also grant it to the Son to have life in himself." [174]
And after other [ things ] again.
"And although, on the one hand, you know that the Spirit is working a work [175] in you [ M. 1964 ] as could also be separated [from you], do you consider yourself divine, with the result that your robe, even after it is removed from your body, has the power to heal maladies? That which was inseparably attached to God, [and which] became the same thing asHim because of the real [176] union, for "The Word," he says, "became flesh" — do you suppose that this [177] is neither divine nor God?" [178]