The Union of the Word and the Saints
…It seems to think outside the gate, outside the world; for wanting to follow Christ unsettles our worldly life.
But the one who does good and is in communion is accepted by God, who rewards each according to their works, and says, 'Come, inherit the kingdom prepared for you, for I was hungry and you gave me food to eat' (Matt 25:34-35), and the following, how God is thus called by the pure voice of the saints, while accepting the sacrifices of those who do good, repaying each with the due reward, and admitting the chorus of the saints into the kingdom of heaven.
Paul calls the Son God; for if He is indeed the one who drives all creation toward judgment, and repays each according to their works, accepting those who do good to their neighbor and saying, 'Come, inherit the kingdom prepared for you, for I was hungry and you gave me food to eat' (Matt 25:34-35).
If it were said that the only-begotten Word of God happened to be united to the flesh by hypostasis, we do not say that any confusion of the two natures has occurred, but rather that the Word is understood to be united to the flesh while the other remains as it is.
'Those who think themselves wise have become foolish' (1 Cor 3:19); for they, having denied the two natures from one another and showing each part of us to be an incompatible stranger, say that the union exists only in persons, as if it were in mere agreement, common purpose, and the impulses of wills.
According to that, perhaps, what is written in the acts of the holy apostles (Acts 4:32), that 'the heart and the soul of the multitude of those who believed were one.' For each of those who believed, insofar as they were divided from the others by the logic of their own hypostasis, yet reached a common purpose and unity of faith, is said to have one soul and one heart; do they, then, acknowledge the unity of persons in this same way?
And not yet do we say that the nature of the Word of God is circumscribed in the human body, for the divine is incomprehensible.
Furthermore, it proceeds: one will see the human being completely in Christ, according to the logic of His own nature; and similarly, the Word born from God is seen as perfect; yet only one Christ and Son is confessed from both…
Greek
δὲ ἔξω τῆς πύλης, ἔξω τοῦ κόσμου νοεῖν ἔοικε· ζωῆς γὰρ ἡμᾶς ἐξίστησι κοσμικῆς τὸ θέλειν ἕπεσθαι τῷ Χριστῷ. 419 Τῆς δὲ εὐποιΐας καὶ κοινωνίας κ.τ.λ. Σὺ δέ μοι ὅρα πάλιν, ὅπως ἐνθάδε Θεὸν ὁ Παῦλος τὸν Υἱὸν ἀποκαλεῖ· εἰ γὰρ αὐτός ἐστιν ὁ σύμπαν ἄγων εἰς κρίσιν τὸ ποίημα, καὶ ἀποδιδοὺς "ἑκάστῳ κατὰ τὰ ἔργα "αὐτοῦ," διά τε τοῦτο τοὺς εὖ ποιοῦντας τὸν πλησίον ἀποδεχόμενος καὶ λέγων "∆εῦτε, κληρονομήσατε τὴν ἡτοιμασμέ"νην ὑμῖν βασιλείαν, ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν," καὶ τὰ ἑξῆς, πῶς οὐκ ἔσται Θεὸς ὁ οὕτως ἀποκεκλημένος διὰ τῆς ἀψευδοῦς τῶν ἁγίων φωνῆς, καὶ τὰς τῶν εὖ ποιούντων θυσίας ἀποδεχόμενος, ἀποδιδούς τε ἑκάστῳ τὴν αὐτῷ πρέπουσαν ἀμοιβὴν, καὶ εἰς τὴν τῶν οὐρανῶν βασιλείαν εἰσπέμπων τὸν τῶν ἁγίων χορόν; 420 Κυρίλλου ἐκ τῆς ἑρμηνείας τῆς πρὸς Ἑβραίους ἐπιστολῆς. Εἰ γὰρ καὶ λέγοιτο τυχὸν ἡνῶσθαι σαρκὶ καθ' ὑπόστασιν ὁ μονογενὴς τοῦ Θεοῦ Λόγος, ἀλλ' οὐκ ἀνάχυσίν τινα τὴν εἰς ἀλλήλας τῶν φύσεων πεπράχθαι φαμὲν, μενούσης δὲ μᾶλλον ἑκατέρας τοῦθ' ὅπερ ἐστὶν, ἡνῶσθαι σαρκὶ νοοῦμεν τὸν Λόγον. Κυρίλλου ἐκ τῶν εἰς πρὸς Ἑβραίους δευτέρου τόμου. "Φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν" κατὰ τὸ γεγραμμένον· ἀποδιιστάντες γὰρ ἀλλήλων τὰς δύο φύσεις, καὶ ἀνὰ μέρος ἡμῖν ἑκατέραν ἀσυναφῆ θατέρας δεικνύοντες, ἐν μόνοις προσώποις φασὶ γενέσθαι τὴν ἕνωσιν· καὶ ὡς ἔν γε ψιλῇ συναινέσει καὶ ταυτοβουλίᾳ καὶ θελημάτων ῥοπαῖς· κατ' ἐκεῖνό που τάχα τὸ ἐν ταῖς πράξεσι τῶν ἁγίων ἀποστόλων 421 γεγραμμένον "Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν ἡ "καρδία καὶ ἡ ψυχὴ μία." ἑκάστου γὰρ τῶν πεπιστευκότων κατά γε τὸν τῆς ἰδίας ὑποστάσεως λόγον διεσχοινισμένου τῶν ἄλλων, ὅσον ἧκεν εἰς ταυτοβουλίαν καὶ τὴν ἑνότητα τῆς πίστεως, ψυχὴ πάντων εἶναι μία λέγεται καὶ καρδία· ἆρα οὖν καὶ κατὰ τοῦτον καὶ αὐτοὶ τὸν τρόπον, τῶν προσώπων τὴν ἕνωσιν ὁμολογεῖν ἐγνώκασι; Καὶ μετὰ βραχέα· Καὶ οὐδέπω φαμὲν ἐν τῷ ἀνθρωπίνῳ σώματι τὴν τοῦ Θεοῦ Λόγου περιγεγράφθαι φύσιν· ἄποσον γὰρ τὸ θεῖον. Εἶτα ἐπάγει· Ὄψεταί τις ἐν Χριστῷ τὸ ἀνθρώπινον τελείως ἔχον, κατά γε τὸν τῆς ἰδίας φύσεως λόγον· ὁμοίως τε τέλειον τὸν ἐκ Θεοῦ φύντα Λόγον· πλὴν ἕνα τὸν ἐξ ἀμφοῖν ὁμολογήσει Χριστὸν καὶ Υἱὸν, οὐ