Chapter III.—In reply to those who say851    Or, principle, ἀρχήν.    Against the Apollinarians, &c. Cf. Greg. Naz., Ep. Ad Cled., 11.“If Christ has two natures, either ye do service to the creature in worshipping created nature, or ye say that there is one nature to be worshipped, and another not to be worshipped.”

Along with the Father and the Holy Spirit we worship the Son of God, Who was incorporeal before He took on humanity, and now in His own person is incarnate and has become man though still being also God. His flesh, then, in its own nature852    Cf. Ps. cxxxv. 6.    Athan., bk. i., Cont. Apoll. Epist. ad Adelph. Epiphan. Ancor. § 51., if one were to make subtle mental distinctions between what is seen and what is thought, is not deserving of worship since it is created. But as it is united with God the Word, it is worshipped on account of Him and in Him. For just as the king deserves homage alike when un-robed and when robed, and just as the purple robe, considered simply as a purple robe, is trampled upon and tossed about, but after becoming the royal dress receives all honour and glory, and whoever dishonours it is generally condemned to death: and again, just as wood in itself853    Or, penetrating, ἐπιβατεύουσαν.    A simile much used by the Fathers: cf. supr., bk. iii., ch. 8. is not of such a nature that it cannot be touched, but becomes so when fire is applied to it, and it becomes charcoal, and yet this is not because of its own nature, but because of the fire united to it, and the nature of the wood is not such as cannot be touched, but rather the charcoal or burning wood: so also the flesh, in its own nature, is not to be worshipped, but is worshipped in the incarnate God Word, not because of itself, but because of its union in subsistence with God the Word. And we do not say that we worship mere flesh, but God’s flesh, that is, God incarnate.

Πρὸς τοὺς λέγοντας: Εἰ δύο φύσεις ὁ Χριστός, ἢ καὶ τῇ κτίσει λατρεύετε φύσιν κτιστὴν προσκυνοῦντες ἢ μίαν φύσιν προσκυνητὴν λέγετε καὶ μίαν ἀπροσκύνητον

Τὸν υἱὸν τοῦ θεοῦ σὺν τῷ πατρὶ καὶ τῷ ἁγίῳ πνεύματι προσκυνοῦμεν, ἀσώματον μὲν πρὸ τῆς ἐνανθρωπήσεως καὶ νῦν τὸν αὐτὸν σεσαρκωμένον καὶ γενόμενον ἄνθρωπον μετὰ τοῦ εἶναι θεόν. Ἡ τοίνυν σὰρξ αὐτοῦ κατὰ μὲν τὴν ἑαυτῆς φύσιν, ἂν διέλῃς ἰσχναῖς ἐπινοίαις τὸ ὁρώμενον ἐκ τοῦ νοουμένου, ἀπροσκύνητός ἐστιν ὡς κτιστή, ἑνωθεῖσα δὲ τῷ θεῷ λόγῳ δι' αὐτὸν καὶ ἐν αὐτῷ προσκυνεῖται. Ὅνπερ γὰρ τρόπον ὁ βασιλεὺς καὶ γυμνὸς προσκυνεῖται καὶ ἐνδεδυμένος, καὶ ἡ ἁλουργὶς ὡς μὲν ψιλὴ ἁλουργὶς πατεῖται καὶ περιρρίπτεται, βασιλικὸν δὲ γενομένη ἔνδυμα τιμᾶται καὶ δοξάζεται καί, εἴ τις αὐτὴν παροικτρώσειε, θανάτῳ ὡς τὰ πολλὰ κατακρίνεται, ὡς δὲ καὶ ξύλον ψιλὸν οὐκ ἔστι τῇ ἁφῇ ἀπρόσιτον, πυρὶ δὲ προσομιλῆσαν καὶ ἄνθραξ γενόμενον οὐ δι' ἑαυτό, διὰ δὲ τὸ συνημμένον πῦρ ἀπρόσιτον γίνεται καὶ οὐχ ἡ τοῦ ξύλου φύσις ὑπάρχει ἀπρόσιτος, ἀλλ' ὁ ἄνθραξ ἤτοι τὸ πεπυρωμένον ξύλον, οὕτως ἡ σὰρξ κατὰ μὲν τὴν ἑαυτῆς φύσιν οὐκ ἔστι προσκυνητή, προσκυνεῖται δὲ ἐν τῷ σεσαρκωμένῳ θεῷ λόγῳ οὐ δι' ἑαυτήν, ἀλλὰ διὰ τὸν ἡνωμένον αὐτῇ καθ' ὑπόστασιν θεὸν λόγον, καὶ οὔ φαμεν, ὅτι σάρκα προσκυνοῦμεν ψιλήν, ἀλλὰ σάρκα θεοῦ ἤτοι σεσαρκωμένον θεόν.