A Source Book for Ancient Church History - Mirrors

543is opposed to each other; for each works what is willed by itaccording to its own proper and personal motives.P. 248 [152]. They who speak of one Christ, and assert thatthere are two independent spiritual natures in Him, do not knowHim as the Logos made flesh, who has remained in His naturalunity, for they represent Him as divided into two unlike naturesand modes of operation.P. 239 [129]. If a man has soul and body, and both remaindistinguished in unity, how much more has Christ, who joinsHis divine being with a body, both as a permanent possessionwithout any commingling one with the other?P. 209 [21, 22]. The Logos became flesh, but the flesh wasnot without a soul, for it is said that it strives against the spiritand opposes the law of the understanding. [In this Apollinaristakes up the trichotomy of human nature, a view which he didnot apparently hold at the beginning of his teaching.]P. 240 [137]. John [John 2:19] spoke of the destroyed temple,that is, of the body of Him who would raise it up again. Thebody is altogether one with Him. But if the body of the Lord hasbecome one with the Lord, then the characteristics of the bodyare proved to be characteristics of Him on account of the body.(b) Apollinaris, Letter to the Emperor Jovian. Lietzmann, 250 ff.We confess the Son of God who was begotten eternally beforeall times, but in the last times was for our salvation born of Mary [496]according to the flesh; … and we confess that the same is the Sonof God and God according to the spirit, Son of man according tothe flesh; we do not speak of two natures in the one Son, of whichone is to be worshipped and one is not to be worshipped, but ofonly one nature of the Logos of God, which has become flesh andwith His flesh is worshipped with one worship; and we confessnot two sons, one who is truly God's Son to be worshipped andanother the man—who is of Mary and is not to be worshipped,