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:
Along with the other things, let us furthermore bear in mind this, too: that there was absolutely no lapse of time during which the humanity of Christ subsisted disunited from the Word, but that its very beginning to be was simultaneous with its union with the Word. But we do not say that that nature is enhypostatic whose existence is independent and self-contained in respect to all other men as being distinguished from the common nature of all the rest by certain peculiar properties. For we have already shown that this is the meaning of the term hypostasis. Therefore, as in the divinity of Christ we confess both its nature and its hypostasis, so naturally we must confess this particular hypostasis as well as a nature, so that we may not be obliged to say that nature is non-subsistent, as I have said. For, one thing is clear, namely, that the humanity of the Saviour was one of the individuals participating in the common nature.
Προδιηγείσθω δὲ ἡμῖν μετὰ τῶν ἄλλων καὶ τοῦτο, ὡς εἰ καὶ τὰ μάλιστα μηδὲ τὸν τυχόντα χρόνον χωρὶς τῆς πρὸς τὸν λόγον ἑνώσεως τὸ ἀνθρώπινον ὑπέστη τοῦ Χριστοῦ, ἀλλ' ἅμα τε τὴν ἀρχὴν τῆς εἰς τὸ εἶναι παρόδου καὶ τὴν πρὸς τὸν λόγον ἀνείληφεν ἕνωσιν, ἀλλ' οὐκ ἀνυπόστατον εἶναί φαμεν τὴν φύσιν ἐκείνην, εἴπερ ἰδιοσύστατον εἶχε παρὰ τοὺς λοιποὺς ἀνθρώπους καὶ ἰδιοπερίγραφον τὴν ὕπαρξιν ἰδιώμασί τισι παρὰ τὴν κοινὴν φύσιν τῶν λοιπῶν ἀνθρώπων ἁπάντων διακρινομένην: τοῦτο γὰρ σημαίνειν ἀρτίως τὸ τῆς ὑποστάσεως ἐδείξαμεν ὄνομα. Οὐκοῦν ὡς ἐπὶ τῆς θεότητος τοῦ Χριστοῦ καὶ φύσιν αὐτῆς καὶ ὑπόστασιν ὁμολογοῦμεν, οὕτω δήπου καὶ ἐπὶ τῆς ἀνθρωπότητος αὐτοῦ, ὥσπερ φύσιν, οὕτω καὶ τὴν ἰδικὴν ταύτην ὑπόστασιν ὁμολογεῖν ἀνάγκη, ἵνα μὴ ἀνυπόστατον, ὅπερ εἴρηκα, τὴν φύσιν ἐκείνην λέγειν ἀναγκαζώμεθα: ἓν γὰρ δηλονότι τῶν ὑπὸ τὴν κοινὴν φύσιν τελούντων ἀτόμων τὸ τοῦ σωτῆρος ὑπῆρχεν ἀνθρώπινον.