"But let him who spouts this nonsense say how that which has been joined to God in union with [His] person [220] is not divine [221] with Him? How is that which was united with the uncreated in a living union not uncreated with Him? For if the name [222] was not shared, there would in no way be such a mixing. But it would be the most illogical thing of all if, on the one hand, we named that which is incorporeal by the [properties] of the body, saying 'the Word became flesh.' [223] And on the other hand, let us not call the body by the [properties] of the incorporeal, but rather according to the union with it. And if someone wonders how the created is united with the name [224] of the uncreated, another will justly wonder still yet more how the uncreated has been united with the name [225] of the created flesh."
And in the epilogue of the same work he says:
"If the Word is called flesh on account of the union, then the flesh [must] be called Word on account of the union. As the Word is [uncreated], so [the flesh], too, is uncreated, not because it wasn't created, but because it appeared as Word from the union."
Again in the following [ place ] he says thus:
"As humans are of the same substance as irrational animals in regard to the irrational body, yet are of a different substance [226] insomuch as they are rational, so too the Lord is of the same substance as humans with respect to the flesh, but is of a different substance inasmuch as He is Word and divine. [227] "
And in a syllogistic work, whose beginning is, "Whatever two things are joined, they remain as two either in form or concord," he says the following.
"A tool, [228] and that which causes movement, [229] by nature complete one operation. What has one operation also has one substance. [230] Accordingly, there is one substance of the Word and of the tool."
Again in a dialogue, whose beginning is, "You say that Christ is God or man," after the first few things, when his opponent has asked how the body is God and Creator and Master, he answers by saying:
"Because the body of God and [the] Creator and [the] Master possesses a unity, which we have not discovered to be of man with God."
[ M. 1969 ] Again in a work whose beginning is, "Let us guard the goodness of [ the ] faith," he says the following near the end.
[ A quotation should appear here, but it appears to be missing from Mai's printed text. The text immediately following the heading seems to be Leontius' comment upon that missing quotation ].
O you truly wretched and low-souled men, who consider the very holy and great worship, [231] shared by all the world, [to be] small! For those who are not wholly ignorant even these things are enough [to demonstrate] that the letters that are published under the name of Julius, except those which Athanasius and the historians mention from among his letters, are the letters of Apollinarius. For Apollinarius' own disciples are older than all who made use of these [letters], non only [older than] the schismatics of Julian (as is reasonable), but also [older than] the orthodox, some of whom, mislead by the title [232] of these [letters], maintained in equal measure both in thinking and saying that these letters were orthodox [233] because of the credibility of the author. And especially, more than all the orthodox, it is reasonable that these men should know the works of their own teacher. But in order that we may recognize his [234] work works (even if some falsely ascribe them to Julius and to Athanasius), not only from his own disciples, but also from the consistency of the works, and from their character, bring forth passages of his works in addition to what his own disciples brought forward, and let us compare his works whole and compete, for the complete assurance of those who, loving truth, read the agreement between [235] both these works and those which bear false headings.
From an old copy of [ a work of ] Apollinarius that was discovered in the library of Andrew, the bishop, beloved by God , [236] of the Church of the Sidonians.
"To the highly honored masters, [ the ] bishops in Diocaesarea, greetings in [ the ] Lord.
After we had sent our letter of honor, we were expecting that we would likewise obtain [letters] from Your Charity, O most honored masters, such as [we] always [received] from the blessed bishop Athanasius, who knew us to be in agreement with his teachings and obedient in every regard. But since you didn't write back (reasoning that the length of the letter didn't render our opinion clear to you), behold, we are writing what is manifestly in accord with both our and your shared teacher — I am saying these things concerning the divine incarnation, since, on account of these things, a great tumult was set into motion, not by us, but by others whom I shall pass over in silence. We confess that the Word of God did not come upon a holy man, [237] [an event which occurred] among the prophets, [238] but that the Word itself became flesh, without having taken on a human mind, which is fickle and made prisoner by foul thoughts, but a divine mind, steadfast and heavenly. And for this reason, our savior didn't possess a body that was lifeless, devoid of feeling, and unintelligent, for neither was His body able to be unintelligent when the Lord became human on our account. Since He was truly [the] Son of God, He also became Son of man. And, since he was the only begotten Son of God, He also became the firstborn among many brothers. And so, the Son of God who was before Abraham was not one, and the [Son] after Abraham another, but [He is the] one, perfect, only begotten of God. And He is perfect by divine perfection, and not by a human [perfection]. We confess that we have fellowship with those who are thusly minded [ M. 1972 ], but with those who think and write otherwise we have no fellowship."
From the same [ work ] , from the Faith, in part.
"Since some have greatly troubled us by attempting to overturn our faith in the Lord Jesus Christ by representing Him as God incarnate, a man united with God, for this reason we are making a confession concerning the aforementioned faith, rejecting the faithless confession, and its specious appearance, where it says that God took on a complete man, since a complete man is not, according to the Scriptures, free from sin in the present life, because he is unable to bring his own operations [239] in line with the divine operations, and, for this reason, he is not free from death. But God, united with human flesh, possesses His own operation pure, since his mind is unconquered by spiritual and carnal passions, and since he leads His flesh and His carnal movements [240] divinely and without sin. And not only is He unsubdued by death, but He also destroys death. And there is One with a true and divine perfection. Two persons, [241] and two natures, [242] are not perfect by themselves; for it is not right to say that there are two Sons, or to worship four (God, [the] Son of God, [the] Son of man, and the Holy Spirit), nor to glorify man before the Holy Spirit. And so we, too, anathematize as impious those who place man in the divine doxology together with God and with the Son before the Spirit. We say that each one of us is a complete man being received by God for salvation, each one of us who are being sanctified and are receiving the likeness of the heavenly man, and who are being made divine in the likeness of Him who is truly God by nature, according to [the] flesh of [the] man, our Lord Jesus Christ."
And in the preceding chapter.
"We confess [the] one true God as sole ruler, and that [the] one true Son is from the true God, by nature possessing the paternal divinity, that is, being of the same substance as God. And we confess on Holy Spirit, in nature and in truth, which sanctifies and deifies all, being of the substance [243] of God through the Son. And those who say that either the Son or the Holy Spirit is a creation, we anathematize, as well as those who assert that the Son or the Spirit never existed. We confess all created things as subject and created by God through [the] Son, and sanctified by the Holy Spirit. [And] still we confess that the Son of God became [the] Son of man, not in name but in truth taking up flesh from the virgin Mary, and that He is one [and] perfect, not two perfect [elements] united together, himself [the] Son of God and [the] Son of man, one hypostasis, [244] and one person, [245] and [we confess] that the worship of the Word and the flesh is one. And we anathematize those who say that there are two, and who perform different [types of] adorations [ M. 1973 ], one divine and one human, and those who worship the man from Mary as if he were another in addition to the God from God. We confess the suffering of Christ in the flesh, His resurrection by the power of His divinity, His ascent into Heaven, His coming glorious advent for [the] judgment of the living and the dead, and for [the] eternal life of the sanctified."
From the same Apollinarius, from the work, "For the tradition of renunciation and faith," whose beginning is, "The Devil, after deceiving him, possessed the man who fell from God."
"If the same man is completely human and divine, the pious mind, since, on the one hand, it does not worship the man, but does, on the other hand, worship God, will be found to be both worshiping and not worshiping the same person, [246] which is impossible. For while the man will not consider himself worthy of worship, because he won't want to act impiously, God, on the other hand, knows that He is worthy of worship. And it is impossible that the same person knows that he is and is not worthy of worship. Accordingly, then, it is impossible that the same one be both entirely divine and human, but [it is possible] in the unity of the mixed divine and incarnate nature. [247] And so the worshipers look to God inseparable from the flesh, and they do not look to one who, on the one hand, is not worthy of worship, and to another who, in contrast, is worthy of worship. Nor is it in Him [248] that the one doesn't endure [himself] to be worshipped, while the other accepts the worship which leads to [the] salvation of the worshippers. But in reality there is One in accordance with one substance, [249] and in no way are there two in two persons [250] who exist according to their own measures and their own merits."
I think that the person who has not determined entirely to be contentious no longer thinks that he can contradict these things with good reason, but that, straight away, (so as to speak freely [251] ) he is obedient to the truth, and he agrees with all the decrees, that some of the letters, which are falsely ascribed to Julius, Gregorius, and Athanasius, belong to Apollinarius, or indeed concerning works on the incarnation. We need not wonder, if even [from among] the associates of Valentius, and those of Timothy, who are disciples of Apollinarius, some of them confess the 'same substance,' [252] while others deny it, and [if] both groups from the teacher contend against one another. For indeed even Gregory the theologian [253] expounds some even more impious blasphemies of his [254] in the letter to Nectarius, as if they were from his [255] works. "For," he says, "he affirms that the flesh that was taken up by the only begotten Son in accordance with the dispensation [256] is not required for the transformation of our own nature, [257] but that that fleshly nature [258] was in the Son from the beginning." And after saying a few more things, he adds: "And this is not yet terrible, but the most difficult thing of all, that he makes the only begotten God himself, the judge of all, the originator of life [and] the destroyer of death, mortal, and that he received His suffering with His own divinity, and in that death of his body, which lasted for three days, His divinity was killed with the body, and in this way He arose again from the Father's side from death. It would take a long time to go through everything else he adds to such eccentricities." [259]
It is no wonder, therefore, if by means of his lesser impiety, saying that the body became of the same substance as the divine-nature, [260] [ M. 1976 ] he advanced to greater impieties, adding ignorance to ignorance and impiety to impiety. And Timothy appears rather to be a member with those who boldly speak the forbidden impiety and wickedness. [261] For through this he was able to receive his commendatory letters from the great Athanasius to the Westerners, as if he were zealous against the impiety of Arius, and from them [he received] a letter to carry to the bishop. Yet his fabrication did not go unnoticed forever. For a second time after Athanasius' death, after he had again been sent to Rome, he received [262] both his own destruction, and that of the one who sent him, Apollinarius.
[ End ]
[4] Adversus fraudes Apollinaristarum , the title by which it is generally known. The title given in Migne is Adversus eos qui nobis proferunt quaedam Apollinarii, falso inscripta nomine sanctorum patrum : "Against those who are bringing forward certain things by Apollinarius, falsely inscribed with the name of the holy fathers."