The Four Classes of Samaritans.
The Gorthenes celebrate their feasts at other times than Sebyaeans.
The Sebyaeans differ from the Gorthenes by reason of their feasts.
The Seven Heresies of the Jews.
Thus far the summary of the thirteen heresies contained in the second part of Book II.
The following belong to this third part, in which thirteen heresies are contained:
Thus far for the eighteen heresies of the fourth part of Book II.
The following five heresies are contained in the fifth part of Book II:
Thus far the five heresies of the fifth part of Book II.
The following seven heresies are contained in the first part of Book III:
Thus far similarly the seven heresies of the first part of Book III.
In the second part of Book III there are four heresies:
Chapter 7 from The Arbiter. In this seventh discourse the real truth will be confirmed from the principles laid down by them that hold the contrary. Thus, while they maintain that Christ has two natures, they hold that He has only one hypostasis, that is to say, person. They likewise disclaim both those who hold that there is one nature in Christ and those who hold that He has two hypostases. But before we undertake to refute this supposition, I think that it is wise first to define just what the teaching of the Church intends to be meant by the term nature, and what by that of person and hypostasis. Now, nature is considered to be the common basis of those things which share the same essence. Thus, common to every man is his being a rational mortal animal with the ability to understand and know, for in these things no man differs from any other. And so his essense and his nature amount to the same thing. But hypostasis, that is to say, person, is the very individual real existence of each nature, and, so to speak, an individuality made up of certain peculiarities, by which they who share in the same nature differ from each other. To put it briefly, it is that which the Peripatetics like to call atoms, or indivisibles, in which the division of the common genera and species terminates. These are what the teachers of the Church called hypostases, or, at times, persons.
Ἐκ τοῦ αὐτοῦ Διαιτητοῦ κεφάλαιον ζʹ. Ἕβδομος ἔστω λόγος ὁ, ἐξ ὧν οἱ τἀναντία πρεσβεύοντες ὑποτίθενται, τὴν ἰδίαν ἐπισφραγίζειν ἀλήθειαν: δύο γὰρ εἶναι τὰς τοῦ Χριστοῦ φύσεις ὑποτιθέμενοι μίαν αὐτοῦ καὶ μόνην ἀξιοῦσιν εἶναι τὴν ὑπόστασιν ἤγουν πρόσωπον, ὁμοίως ἀποσκευαζόμενοι τοὺς ἢ μίαν εἶναι τὴν Χριστοῦ φύσιν μετὰ τὴν ἕνωσιν ἢ δύο τούτου τὰς ὑποστάσεις πρεσβεύοντας. Ἀλλὰ πρὶν εἰς τοὺς ἐλέγχους ἡμᾶς ἐμβαλεῖν ταύτης τῆς ὑποθέσεως, εὔλογον οἶμαι πρότερον ἀφορίσασθαι, τί μὲν τὸ τῆς φύσεως ἡ τῶν ἐκκλησιῶν διδασκαλία σημαίνειν βούλεται ὄνομα, τί δὲ τὸ τοῦ προσώπου καὶ τῆς ὑποστάσεως. Φύσιν μὲν οὖν οἴεται τὸν κοινὸν τοῦ εἶναι λόγον τῶν τῆς αὐτῆς μετεχόντων οὐσίας, ὡς ἀνθρώπου παντὸς τὸ ζῷον λογικὸν θνητὸν νοῦ καὶ ἐπιστήμης δεκτικόν: τούτῳ γὰρ οὐδεὶς ἀνθρώπων διενήνοχεν. Οὐσίαν δὲ καὶ φύσιν εἰς ταυτὸν ἄγει. Ὑπόστασιν δὲ ἤγουν πρόσωπον τὴν ἰδιοσύστατον τῆς ἑκάστου φύσεως ὕπαρξιν καί, ἵν' οὕτως εἴπω, περιγραφὴν ἐξ ἰδιοτήτων τινῶν συγκειμένην, καθ' ἃς ἀλλήλων οἱ τῆς αὐτῆς κεκοινωνηκότες φύσεως διαφέρουσι καί, συντόμως εἰπεῖν, ἅπερ ἄτομα προσαγορεύειν τοῖς ἐκ τοῦ Περιπάτου φίλον, ἐν οἷς ἡ τῶν κοινῶν γενῶν τε καὶ εἰδῶν ἀποτελευτᾷ διαίρεσις, ταῦτα οἱ τῆς ἐκκλησίας διδάσκαλοι ὑποστάσεις, ἔσθ' ὅτε καὶ πρόσωπα προσηγόρευσαν.