Fragm. 215. One and the same which is visible in the nature not created and created.
And again: Not one nature but two are we constrained to concede in Christ.
Fragm. 209. But also in the homily which is inscribed 'About the Faith' or 'the Deposit of the Faith ': that which is the commencement thereof we confess , [ namely ] the dogma 'of one ousia'. He wrote thus: But if we were to say ... of both of them that there are before the union as in a story two natures. They are to be understood as if in a temporal comparison. This [it is] which was said by the holy Cyril to Nestorius.
Fragm. 291. ' About the Faith', namely 'the Deposit of the Faith'. Because in all of them those two natures also, complete and not transformed nor distinguished, are seen in our Lord Christ and every nature acknowledges these things [as] its own. . . .
And again: In consequence of these which are known as one Christ in two natures, God and man, the visible and the |393 invisible, he will hold the future judgement. As there is one judge in the two natures, so also in every one of the natures is there one Son, because according to the decision of the Apostles that invisible [nature], God the Word, is about to hold the judgement in a visible man whom he has raised even from the dead; and there is one judge in every one of the natures, just as also [there is] one Son in the two natures.
Fragm. 277 is identical with Fragm. 291.
Fragm. 224. And each one acknowledges these things as its own. And in another place: What we have also laid down among the things which have been examined before: one and the same which is visible in the uncreated and the created nature.
Fragm. 223. One and the same which is visible in the uncreated and the created nature; and because in everything those two natures also, complete and not confused and not far apart, are seen in our Lord Christ and every one acknowledges these things [as] its own. . . .
Fragm. 228. But one and the same which is visible in the uncreated and the created nature.
Fragm. 229. And again in another homily which is inscribed 'On account of the Faith ', namely 'the Deposit of the Faith' of which the commencement is: 'We confess the dogma "of one ousia",' Nestorius [ says ]: Because in all of them . . . (continued as in Fragm. 291).
Fragm. 280. Concerning Nestorius having said ' one prosopon out of two [ natures ]': his own words, from the homily which is called 'Concerning the Faith'. For harm was not done to the uniqueness of the Son by the diversity of the natures, But in such wise as the corruptible body is one thing and further the immortal soul is another thing, yet one man is constituted of them both, so from the mortal and the immortal, from the corruptible and from the incorruptible, and from what is subject to beginning and from the nature which |394 has no beginning, that is of God the Word, I confess one prosopon of the Son.
XXII. Fragm. 256. From another homily which is inscribed 'Concerning the Learning', of which the commencement is this: Behold! already the time of the holy mysteries is nigh. And after other things: One is the temple which was made by the Holy Spirit and another is God, who sanctifies the temple; and the one indeed can be destroyed, while the other accepts not [its] destruction but even restores that which is destroyed, him who is hung upon the cross and after three days is built anew.
XXIII. Fragm. 314. From the homily which is inscribed 'When the [ passage ]: How many times, if my brother sins against me, shall I forgive him? is read:' But I, that is the person of the Church for all of them, unto whom I speak, before every man, lay down one and the same, naming Christ a whole God and a whole man, natures which are not mixed but which are united.
Fragm. 289. In the homily which is inscribed 'About the [ passage ] : The kingdom of heaven ( was ) is likened unto a certain king' and so on, he said thus: But I, that is the person of the Church, for all of them unto whom I speak say the same unto every man, naming whole man and whole God, natures which arc not mixed but which are united.
XXIV. Fragm. 265-267. From another homily, of which the commencement is this: Although there is among men some great vehemence of impiety. . . . |395
Fragm. 265. And after other things: For there was seen by him, I say, an angel from heaven which strengthened him; but it strengthened him as many times as the picture of agony was stirred up in our Lord who alone could [suffer] in the sufferings of him who was visible. And after other things: This one thing thou lackest only, that thou shouldest be led as a lamb to the slaughter and be silent as a sheep before the shearer. This is the summit of thy [qualities] illustrious and divine and the height of honours worthy of adoration and the great mystery of the victories over Satan. For when thou tastest death, thou dost cause death to die, when thou goest down to Sheol, thou dost liberate the dead; when thou art crucified with robbers, through these thou dost seize the day of sinners. Thou desirest not, O Lord, death which is victorious; the cross [it is] which fills a short time, death fills a time, the grave three days. But the lordship of an everlasting kingdom in heaven----these are after the grave. All these things, O Theopaschitan, thou makest into parables and into 'he suffered an impassible suffering', as thou sayest. For he who suffers impassibly has no need of things to strengthen him; for why should it have been required that he who suffers not with suffering should need strengthening?
Fragm. 266. And after unimportant things: For just as is my opinion concerning the suffering, such also is it concerning the resurrection; as [is the doctrine] that thou givest death to be destroyed, which is the truth, so is this: that thou givest also the resurrection which has destroyed death. For if the suffering of the divinity is an impassible suffering, so is the destruction of the suffering an indestructive destruction. For with the newness of the words [spoken] by them concerning the teaching of the faith I am forced to coin new words for new terms.
Fragm. 267. And after other things: Why are you disturbed and [ why ] do thoughts arise in your hearts? See my |396 hands and my feel, that [ it is I who ] have come; touch me and see. A spirit has not flesh and bones as ye see that I have. Why then, in letting the hands and feet of him who suffered be felt and teaching therefrom the resurrection as he has commanded, dost thou touch the nature that cannot be touched as though it has suffered? Why changest thou the sacrifice of the Lord? Why dost thou sacrifice instead of the lamb him who has raised up the sheep that was slain? Instead of the sheep thou slayest the divinity which has accepted the sacrifice of the sheep. If thou slayest the divinity as a sheep, thou makest the power of the sacrifice a dead thing. For this reason had John, when he saw our Lord, said: ' Behold! the Lamb of God,' not: 'Behold! the lamb God.' For he who is visible is the lamb and he who is concealed is God. These [properties] of the natures are distinguished.
And after other things: As lord of the hosts of the angels with God the Word is he who is visible; for he has given him, he says, a name which is more excellent than all names, that at the name of Jesus every knee shall bow of those in heaven and of those on earth, and so on. But with him who [was] visible God the Word was not strengthened by the voice of an angel at the season of the suffering. The flesh possessed with God the Word the authority of a judge; for God, he says, has appointed a day wherein he will judge the world in justice in the man whom he hath appointed, giving the faith to every man in that he has raised him from the dead.
XXV. Fragm. 257. From another homily, of which the commencement was: All hearts which longing for God has seized beforehand and which none of the things which are of this world either afflict or elate. . . .
And after other things: If he said: 'Who was born of Mary?' I return answer unto him at once: 'The man who adheres to God, the man who is honoured above all men on account of God who adheres to him. |397
And again: I have said 'the Son' and I have confessed the two brief [phrases], both 'the created nature' and 'the uncreated'. The power of the Lord's flesh and of his divinity [is] the same; the same is the adoration of him who appears and of him who appears not.
And after unimportant [ things ]: But both of them have one and the very same authority. The angels therefore see him who appears and with him adore him who is concealed in him who appears; for there is no distinction [of him] from him who appears with honour but only in the property of the nature.
Fragm. 302. For that unjust man in the exposition concerning the [ passage ]: 'I have not spoken of mine own will' and so on, wrote thus: The Son is not to be entitled 'God the Word' distinctly nor yet man distinctly; for this is indeed nothing else than to construct two natures. But the term 'sonship' is common to both the natures. I have said 'the Son'; two natures have I indicated. I have said 'Christ' and have not divided either of the natures in the sonship.
XIV. Fragm. 231. He who said: ' My God, my God, why hast thou forsaken me?' was human nature, O wise man.