The two parties agree on one being and on the incarnation
Athanasius and the bishops with him continue reporting the examination of the two Antiochene groups, now turning to those accused of saying one person and then to the incarnation.
After accepting their explanation of these words and their defense, we examined those whom they had accused of saying one person, to see whether they were thinking as Sabellius does and saying this to do away with the Son and the Holy Spirit, or as though the Son were without being or the Holy Spirit without person. They too affirmed that they had never said this or thought this way. “We say person,” they said, “because we think that saying person and saying being are the same thing. We think one because the Son is from the being of the Father and because of the sameness of nature. For we believe that there is one divinity and one nature of that divinity, and not one nature of the Father and a different, foreign nature of the Son and of the Holy Spirit.” Indeed, those who had been accused of saying three persons also agreed with them, and those who had said one being interpreted and accepted what the others said. Both sides condemned Arius as an enemy of Christ, and Sabellius and Paul of Samosata as impious, and Valentinus and Basilides as strangers to the truth, and Mani as an inventor of evils. By the grace of God, after these explanations, they all agree together that the faith confessed by the Fathers at Nicaea is better and more precise than such words, and that from now on they are content with and use its language.
But since some also seemed to be quarreling with one another about the plan of salvation of the Savior according to the flesh, we examined both groups about this as well, and what the one group confessed, the other also agreed to: that the Word of the Lord did not come to dwell in a holy man at the end of the ages as he came to the prophets, but the Word himself became flesh (John 1:14). And being in the form of God, he took the form of a servant (Philippians 2:6-7), and from Mary he became human according to the flesh for us. In this way the human race is completely and wholly freed from sin in him, made alive from the dead, and brought into the kingdom of heaven. For they also confessed this: that the Savior did not have a body without a soul, without sensation, or without understanding. For it was not possible, when the Lord became human for us, that his body should be without understanding, nor was salvation only of the body, but also of the soul, in the Word himself. Being truly Son of God, he also became son of man; and being the only Son of God, the same one also became firstborn among many brothers. Therefore there was not one Son of God before Abraham and another after Abraham; nor was there one who raised Lazarus and another who asked about him. The same one spoke in human fashion when he said, “Where does Lazarus lie?” (John 11:34), and raised him in divine fashion. The same one spat bodily as a man, and in divine fashion as Son of God opened the eyes of the man blind from birth (John 9:1). And he suffered in the flesh, as Peter said (1 Peter 4:1), and in divine fashion opened the tombs and raised the dead.
Greek
Ἀποδεξάμενοι δὲ τούτων τὴν ἑρμηνείαν τῶν λέ ξεων, καὶ τὴν ἀπολογίαν, ἀνεκρίναμεν τοὺς αἰτιαθέντας παρὰ τούτων, ὡς λέγοντας μίαν ὑπόστασιν, μὴ ἆρα ὡς Σαβέλλιος φρονεῖ, οὕτω καὶ οὗτοι λέγου σιν ἐπὶ ἀναιρέσει τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος, ἢ ὡς ἀνουσίου ὄντος τοῦ Υἱοῦ, ἢ ἀνυποστάτου τοῦ ἁγίου Πνεύματος; Οἱ δὲ καὶ αὐτοὶ διεβεβαιώσαντο μήτε τοῦτο λέγειν, μήτε οὕτω πεφρονηκέναι πώποτε· ἀλλ' ὑπόστασιν μὲν λέγομεν, ἡγούμενοι ταὐτὸν εἶναι εἰπεῖν ὑπόστασιν καὶ οὐσίαν· μίαν δὲ φρονοῦμεν, διὰ τὸ ἐκ τῆς οὐσίας τοῦ Πατρὸς εἶναι τὸν Υἱὸν, καὶ διὰ τὴν ταυτότητα τῆς φύσεως· μίαν γὰρ θεότητα, καὶ μίαν εἶναι τὴν ταύτης φύσιν πιστεύομεν, καὶ οὐκ ἄλλην μὲν τὴν τοῦ Πατρὸς, ξένην δὲ τούτου τὴν τοῦ Υἱοῦ, καὶ τὴν τοῦ ἁγίου Πνεύματος. Ἀμέλει κἀκεῖ οἱ αἰτιαθέντες ὡς εἰρηκότες τρεῖς ὑποστάσεις συνετίθεντο τούτοις· καὶ αὐτοὶ δὲ οἱ εἰρηκότες μίαν οὐσίαν τὰ ἐκείνων ὥσπερ ἡρμήνευσαν καὶ ὡμολόγουν, καὶ ἀνεθεματίζετο παρ' ἀμφοτέρων τῶν μερῶν Ἄρειός τε ὡς Χριστομάχος, καὶ Σαβέλλιος καὶ Παῦλος ὁ Σαμοσατεὺς ὡς ἀσεβεῖς, καὶ Οὐαλεντῖνος καὶ Βασιλείδης ὡς ἀλλότριοι τῆς ἀληθείας, Μανιχαῖος δὲ ὡς ἐφευρετὴς κακῶν· πάντες τε τῇ τοῦ Θεοῦ χάριτι, καὶ μετὰ τὰς τοιαύτας ἑρμηνείας ὁμοῦ συντίθενται τῶν τοιούτων λέξεων βελτίονα καὶ ἀκριβεστέραν εἶναι τὴν ἐν Νικαίᾳ παρὰ τῶν Πατέρων ὁμολογηθεῖσαν πί στιν, καὶ τοῦ λοιποῦ τοῖς ταύτης ἀρκεῖσθαι μᾶλλον καὶ χρᾶσθαι ῥήμασιν. Ἀλλὰ καὶ τὸ περὶ τῆς κατὰ σάρκα οἰκονομίας τοῦ Σωτῆρος, ἐπειδὴ καὶ περὶ τούτου ἐδόκουν φιλονεικεῖν τινες πρὸς ἀλλήλους, ἀνεκρίναμεν καὶ τούτους κἀκείνους, καὶ ἅπερ ὡμολόγουν οὗτοι, συνετίθεντο κἀκεῖνοι, ὅτι οὐχ ὡς εἰς τοὺς προφήτας «ἐγέ νετο ὁ Λόγος Κυρίου,» οὕτω καὶ εἰς ἅγιον ἄνθρωπον ἐνεδήμησεν ἐπὶ συντελείᾳ τῶν αἰώνων, ἀλλ' αὐτὸς ὁ Λόγος σὰρξ ἐγένετο· καὶ ἐν μορφῇ Θεοῦ ὑπάρχων, ἔλαβε δούλου μορφὴν, ἔκ τε τῆς Μαρίας τὸ κατὰ σάρκα γεγένηται ἄνθρωπος δι' ἡμᾶς, καὶ οὕτω τελείως καὶ ὁλοκλήρως τὸ ἀνθρώπινον γένος ἐλευθερούμενον ἀπὸ τῆς ἁμαρτίας ἐν αὐτῷ, καὶ ζωο ποιούμενον ἐκ τῶν νεκρῶν, εἰσάγεται εἰς τὴν βασι λείαν τῶν οὐρανῶν. Ὡμολόγουν γὰρ καὶ τοῦτο, ὅτι οὐ σῶμα ἄψυχον, οὐδ' ἀναίσθητον, οὐδ' ἀνόητον εἶχεν ὁ Σωτήρ. Οὐδὲ γὰρ οἷόν τε ἦν, τοῦ Κυρίου δι' ἡμᾶς ἀνθρώπου γενομένου, ἀνόητον εἶναι τὸ σῶμα αὐτοῦ, οὐδὲ σώματος μόνου, ἀλλὰ καὶ ψυχῆς ἐν αὐτῷ τῷ Λόγῳ σωτηρία γέγονεν· Υἱός τε ὢν ἀληθῶς τοῦ Θεοῦ, γέγονε καὶ υἱὸς ἀνθρώπου· καὶ μονογενὴς ὢν Υἱὸς τοῦ Θεοῦ, γέγονεν ὁ αὐτὸς καὶ πρωτότοκος ἐν πολλοῖς ἀδελφοῖς. Διὸ οὔθ' ἕτερος μὲν ἦν ὁ πρὸ τοῦ Ἀβραὰμ Υἱὸς τοῦ Θεοῦ, ἕτερος δὲ ὁ μετὰ Ἀβραάμ· οὐδ' ἕτερος μὲν ἦν ὁ τὸν Λάζαρον ἐγείρας, ἕτερος δὲ ὁ πυνθανόμενος περὶ αὐτοῦ· ἀλλ' ὁ αὐτὸς ἦν ἀνθρωπίνως μὲν λέγων, «Ποῦ Λάζαρος κεῖται;» θεϊκῶς δὲ τοῦτον ἀνεγείρων· ὁ αὐτὸς δὲ ἦν σωματικῶς μὲν ὡς ἄνθρωπος πτύων, θεϊκῶς δὲ ὡς Υἱὸς τοῦ Θεοῦ ἀνοίγων τοὺς ὀφθαλμοὺς τοῦ ἐκ γενετῆς τυφλοῦ· καὶ σαρκὶ μὲν πάσχων, ὡς εἶπεν ὁ Πέτρος, θεϊκῶς δὲ ἀνοίγων τὰ μνήματα, καὶ ἀνεγείρων τοὺς νεκρούς.