VI. Fragm. 254. From the books of Nestorius; blasphemies. From the homily against the Jews, of which the commencement is this : 'How great is the might of him who was crucified,' cry out the devils who possess not that which they used to possess.
And after other things: Dost thou not hear what these say .... who are warring and falling and they convince him that is abhorred of the judgement concerning the people? We indeed rebuke not in anything; [but] dost thou not tremble to surpass the proper measure? Dost thou not judge that excess of praise exaggerated beyond what is proper is worthy of censure? Dost thou not hear what a child, |387 praising [thee], says on thine account? For they saw not him who was concealed in the visible.
VIII. Fragm. 270-272. From another homily, of which the commencement is this: There is nothing harder to the souls of men than the sickness of ignorance.
Fragm. 270. And after other things: But I know not how of a sudden they, being sick with ignorance, have been found [as those] who are equal with them that have not heard; and somehow they err with an astonishing error, not being placed with the heretics as were the lovers of the church, and have fallen away as heretics from the teachings of the church. But these are wretched rather than heretics; for these indeed make God the Word younger than the essence of the Father, while they even make bold to blaspheme with similes; for in the nature of the divinity youngness of existence and age of days are not.
Fragm. 271. Of the mediator then the mother is she that bore Christ, the Virgin; but the divinity of the mediator existed before she bare the mediator. How then did she bear one older than her[self]? Why dost thou prepare God the Word for the creation of the spirit? For, if God the Word is he who was born of her but he who was born of her exists according to the word of the angels from the Holy Spirit, God the Word is to be celebrated as a creation of the Spirit.
And again: If thou conceivest of him who in the nature was born of the Virgin in the course of months, so [is] he man who was born of a virgin according to the word of him who was born, who said: 'Why seek ye to kill me, a man who has spoken the truth among you?' And again: 'One is God, one also the mediator of God and men, the man Jesus Christ, a man who was born of the race of David.'
Fragm. 272. And after other things: Hear both things: Paul preaching: 'Of the Jews is Christ who was in flesh.' |388 What then? A mere man is Christ, O blessed Paul? No; but 'a man on the one hand is Christ in flesh, in the divinity on the other hand God over all'.
X. Fragm. 300. An homily delivered by Nestorius against the Theopaschitans: As in regard to the abuses [uttered] against the true and natural union----as that which we say: that the flesh vanished and was transformed by the nature of the Word, as an eddy of water which the sea swallows up---- as Nestorius himself says: A statue without bulk of water, which vanishes at once in the vastness of the sea.
XII. Fragm. 297. And in the homily which is inscribed 'The kingdom of heaven is like unto a certain king which made a banquet for his son ', and so on; and about the Incarnation, of which the commencement is: Fearful and pleasant is the trumpet for the reading of the Gospel. This he wrote.
The union then of the natures is not divided: the ousias of these, which are united, are divided. This [consists] not in the annulling of the union but in the understanding of the flesh and of the divinity. Hear the same clearly: Christ is indivisible in that [he is] Christ but double in that [he is] God and man; in the sonship simple, [but] double in that which he has put on and in that which is put on; sole in the prosopon of the Son, [but], as in [the case of] the two eyes, dissimilar in the natures of the divinity and of the humanity; for we know not two Christs or Sons or an original and a new only-begotten, nor a first and a second Christ, but one and the same who is visible in nature created and not created.
Fragm. 308. For we know not two Christs or Sons or only-begottens or Lords; nor one and another Son nor an |389 original and a new only-begotten nor a first and a second Christ, but one and the same who is visible in the invisible and the visible nature. Can a man, when he hears these things, say that something else was said by him and by those at Chalcedon and by Leo? For openly he is bold and knows the same Christ who is visible in the invisible and the visible nature nor has said two Christs and two sons and Lords. And the Council of Chalcedon said: 'One and the same Christ, son, lord, only-begotten, in two natures, not changeably, not confusedly, not divisibly.'
Fragm. 312. For we know not two Christs or two sons or Lords nor original and new only-begotten nor a first and a second Christ but one and the same, who is visible in the uncreated and the created nature.
Fragm. 292. Christ in that [he is] Christ is not divided; for we have not two Christs or two sons, for there is not with us a first and a second Christ nor one and another, nor again one son and again another; but the son is double not by authority but by nature. And again: Preserving then without confusion the adherence of the natures.
Fragm. 285. Who is visible in the created and the uncreated nature.
Fragm. 287 is identical except for the omission of one enclitic pronoun.
XIV. Fragm. 262-264. From another homily which is called 'the Explanation of the Teaching', of which the commencement is this: Not with clamour do I judge the love which is toward me but with longing for the teaching of the faith.
Fragm. 262. And after other things: Again, I say it clearly: not an ordinary danger is ignorance of the teaching of the faith. And I see that many indeed in our assemblies have modesty and ardent piety but slip out of ignorance respecting the teaching of the faith. But this is no rebuke for the people but----[to speak] as one who will say it suitably----[it is] because |390 the teachers have not time to set before you the exact teaching of the faith. Our Lord Christ then in his divinity is consubstantial with the Father and the creator of the blessed Mary; for he is the maker of all. But in his manhood he is the son of the blessed Mary; yet he is our Lord Christ, who is double in his divinity and in his manhood. But for this reason also I turn aside from ornate speech because [so] I shall be understood by [my] hearers. Our Lord Christ, who is double in his divinity and in his humanity, is one Son by adhesion. One then is he [who] was born of Mary that bare Christ, the Son of God. Many times do I say the same things, because [so] thou wilt not again, when thou goest forth, calumniate the Word. Remember, I pray, what is said by you; for there are many calumniators. I extol praise for piety, but I require the Trinity. He then who was born of Mary that bare Christ is one Son of God; but the Son of God is double in the natures: God and man. Here sharpen for me your hearing. For here is a [cause of] trespass for them on whom is laid the prosopon of piety; for they say that the bishop calls Christ a mere man. Then behold! how many witnesses [there are] to what is said! Our Lord Christ is God and man. I call not Christ a mere man, O excellent [man], but one adhering to God the Word.
Fragm. 263. And after other things: That then which I was saying: 'I believe in one God'----that belief possesses the common name of the natures: 'in one God Almighty, maker of all things made, visible and invisible.' Give heed therefore from here [onwards] with [all] exactness: 'and in one Lord Jesus Christ the Son of God.' Give heed, I would persuade |you], to what is said: The fathers were able to say: 'I believe also in one God the Word the Son of God, who was begotten of the Father.'
And again: The blessed and holy company of the Fathers takes up the name of our Lord Christ and calls him the creator of all, consubstantial with the Father. None was able to rebuke [thee] and say: 'Thou sayest that he who |391 was born yesterday is consubstantial with the Father. But the title which has been laid down, which indicates both the divinity and the humanity----but we mean that of "Christ"----makes the fathers hold both of them true. Consubstantial with the Father is Christ: this is true; for in the divinity he is eternal. Consubstantial with us [is he] naturally: this is true; for he too was a man as we also [are]. Again how many times is exception taken to the saying, if an heretic is near and says: "Behold!" he says " man as we also [are] " and introduces our Lord [as] a mere [man]!'
Fragm. 264. And after other things: I believe in one Lord Jesus Christ the only-begotten Son of God; for God the Word is not distinct from him.
And after other things: Many times am I forced to say the same things. For I fear those who change the words 'in one Lord Jesus Christ the only-begotten Son of God who was begotten by the Father before all worlds'. Behold! thou hast [there] a birth before all worlds. Can what was born before all the worlds be born another time?
And after other things: Give heed to the words. Believe; I lie not in what I say. These things have been said of me by some of the reverent clergy: 'My lord bishop is blaming God.' Until I came none of us took notice of the words of the bishops of Nicaea, that we are saying these things.
And after other things: For this reason, where the Word is laid down, the birth from a woman is not laid down, but [it is laid down] thus: 'And the Word became flesh'; he says not: 'And the Word was born through the flesh.' For this would have been for us to introduce a second birth of the divinity.
XXI. Fragm. 306. ' About the Faith' or 'the Deposit of the Faith'. But if those Theopaschitans, while holding true the religion of Apollinarius, were to say that one nature showed itself after the union, is it proper for us with much indignation to turn our faces from them because they impiously alienate the two natures from their properties in consequence of the |392 mixture and the confusion? They therefore as far as concerns them let neither the divine [nature] in that it [exists] nor the human persist in that each one of them falls away from its own ousia through the mixture and the confusion and is altered into the other. But if they say that the natures are of necessity neither mixed nor confused, they are constrained to concede not one nature of Christ but two, impassible and passible; and there is established the dogma, accounted true: [that the nature] of the Trinity is of the same ousia with the impassible divinity.
Fragm. 216. Not one nature but two are we constrained to concede in Christ.