him to be God. For should he be only God, how should he suffer, be crucified, and die? For such is alien to God. Wherefore when we say that Christ is composed of both natures, divine and human, we introduce no confusion in the union, but in the two natures we confess Jesus Christ, the Incarnate Word. When we say that there is a composition, we must allow there to be parts in the whole, and the whole to consist in its parts. The divine nature is not transmuted into the human, nor the human into the divine. Rather is it to be understood that, each nature abiding within its own limits and faculties, a union has been made according to the substance. The union according to the substance signifies that God the Word, that is, one substance of the three substances of the Deity, was not united to a previously formed human body, but created for Himself in the womb of the Holy Virgin from her substance the living flesh, which is human nature."
He then drew up a number of canons against the Three
Chapters and heretics generally, to which he appended a
diffuse argument to prove the necessity for their being
anathematized. These canons are virtually the same as the
fourteen adopted by the Fifth Oecumenical Council.[1]
- ↑ Three considerable monographs treat of religion in the sixth century: Duchesne, Vigile et Pelage (Rev. d. quest. hist., 1884); Knecht, Die Relig. Polit. Kais. Justin., Würz., 1896; and Hutton, The Church in the Sixth Cent., Lond., 1897. Gasquet's De l'autor. impér. en mat. relig. à Byzance, Paris, 1879, also contains matter germane to the subject.
