Of the same on the Theophany:-
"`Who can express the noble acts of the Lord, or shew forth all His praise?' who could express in words the greatness of His goodness toward us? Human nature is joined to Godhead, while both natures remain independent."
Testimony of Cyril, bishop Jerusalem.
From his fourth catechetical oration concerning the ten dogmas.
Of the birth from a virgin:-
"Believe thou that this only begotten Son of God, on account of our sins, came down from heaven to earth, having taken on Him this manhood of like passions with us, and being born of holy Virgin and of Holy Ghost. This incarnation was effected, not in seeming and unreality, but in reality. He did not only pass through the Virgin, as through a channel, but was verily made flesh of her. Like us He really ate, and of the Virgin was really suckled. For if the incarnation was an unreality, then our salvation is a delusion. The Christ was twofold-the visible man, the invisible God. He ate as man, verily like ourselves, for the flesh that He wore was of like passions with us; He fed the five thousand with five loaves as God. As man He really died. As God He raised the dead on the fourth day. As man He slept in the boat. As God He walked upon the waters."
Testimony of Antiochus, bishop of Ptolemais : -
"Do not confound the natures and you will have a lively apprehension of the incarnation."
Testimony of the holy Hilarius, bishop and confessor, in his ninth book, "de Fide":
"He who knoweth not Jesus the Christ as very God and as very man, knoweth not in reality his own life, for we incur the same peril if we deny Christ Jesus or God the spirit, or the flesh of our own body. `Whosoever therefore shall confess me before men him will I confess also before my Father which is in Heaven, but whosoever shall deny me before men him will I also deny before my Father which is in Heaven.' These things spoke the Word made flesh; these things the man Christ Jesus, Lord of Glory, taught, being made Mediator for the salvation of the Church in the very mystery whereby He mediated between God and men. Both being made one out of the natures united for this very purpose, He was one and the same through either nature, but so that in both He fell short in neither, lest haply by being born as man He should cease to be God, or by remaining God should not be man. Therefore this is the blessedness of the true faith among men to preach both God and man, to confess both word and flesh, to recognise that God was also man, and not to be ignorant that the flesh is also Word."
Of the same from the same book: -
"So the only begotten God being born man of a Virgin and in the fulness of the time, being Himself ordained to work out the advance of man to God, observed this order of things, through all the words of the gospels, that He might teach belief in Himself, as Son of God, and keep us in mind to preach Him as Son of Man. As being man He always spoke and acted as is proper to man, but in such a manner as never to speak in this same mode of speech as touching both save with the intention of signifying both God and Man. But hence the heretics derive a pretext for catching in their traps simple and ignorant men: what was spoken by our Lord in accordance with His manhood they falsely assert to have been uttered in the weakness of His divine nature, and since one and the same person spake all the words He used they urged that all He uttered He uttered about Himself. Now even we do not deny that all His extant words are of His own nature. But granted that the one Christ is man and God; granted that when man He was not then first God; granted that when man He was then also God, granted that after the assumption of the manhood in the Lord, the Word was man and the Word was God, it follows of necessity that there is one and the same mystery of His words as there is of His generation. Whenever in Him, as occasion may require, you distinguish the manhood from the Godhead, then also endeavour to separate the words of God from the words of man. And whenever you confess God and man, then discern the words of God and man. And when the words are spoken of God and man, and again of man wholly and wholly of God, consider carefully the occasion. If anything was spoken to signify what was appropriate to a particular occasion, apply the words to the occasion. A distinction must be observed between God before the manhood, man and God, man wholly and God wholly after the union of the manhood and Godhead. Take heed therefore not to confuse the mystery of the incarnation in the words and acts. For it must needs be that according to the quality of the kinds of natures a distinction lies in the manner of speech, before the manhood was born, in accordance with the mystery when it was still approaching death, and again when it was everlasting. `For if in His birth and in His passion and in His death He acted in accordance with our nature He nevertheless effected all this by the power of His own nature.'"
Of the same in the same book:-
"Do you then see that thus God and man are confessed, so that death is predicated of man, and the resurrection of the flesh, of God; for consider the nature of God and the power of the resurrections, and recognise in the death the oeconomy as touching man. And since both death and resurrection have been brought about in their own natures, bear in mind, I beg you, the one Christ Jesus, who was of both. I have shortly demonstrated these points to you to the end that we may remember both natures to have been in our Lord Jesus Christ `for being in the form of God He took the form of a servant.'"
Testimony of the very holy bishop Augustinus.
From his letter to Volusianus. Epistle III:
"But now He appeared as Mediator between God and man, so as in the unity of His person to conjoin both natures, by combining the wonted with the unwonted, and the unwonted with the wonted."
Of the same from his exposition of the Gospel according to John: -
"What then, O heretic? Since Christ is also man, He speaks as man; and dost thou slander God? He in Himself lifts man's nature on high, and thou hast the hardihood to cheapen His divine nature."
Of the same from his book on the Exposition at the Faith:-
"It is ours to believe, but His to know, and so let God the Word Himself, after receiving all that is proper to man, be man, and let man after His assumption and reception of all that is God, be no other than God. It must not be supposed because He is said to have been incarnate and mixed that therefore His substance was diminished. God knows that He mixes Himself without the natural corruption, and He is mixed in reality. He knows also that He so received in Himself as that no addition of increment accrues to Himself, as also He knows He infused His whole self so as to incur no diminution. Let us not then, in accordance with our weak intelligence, and forming conjectures on the teaching of experience and the senses, suppose that God and man are mixed after the manner of things created and equal mixed together, and that from such a confusion as this of the Word and of the flesh a body as it were was made. God forbid thatthis should be our belief, test we should suppose that after the manner of things which are confounded together two natures were brought into one hypostasis. For a mention of this kind implies destruction of both parts; but Christ Himself, containing butnot contained, who examines us but is Himself beyond examination, making full but not made full, everywhere at one and the same time being Himself whole and pervading the universe, through His pouring out His own power, as being moved with mercy, was mingled with the nature of man, though the nature of man was not mingled with the divine."
Testimony of Severianus, bishop of Gabala.
From "the Nativity of Christ":-
"O mystery truly heavenly and yet on earth-mystery seen and not apparent for so was the Christ after His birth; heavenly and yet on earth; holding and not held; seen and invisible; of Heaven as touching the nature of the Godhead, on earth as touching the nature of the manhood; seen in the flesh, invisible in the spirit; held as to the body not to be holden as to the Word."
Testimony of Atticus, bishop of Constantinople.