Against V.—We assert that God the Word shared like ourselves in flesh and blood, and in immortal soul, on account of the union relating to them; but that God the Word was made flesh by any change we not only refuse to say, but accuse of impiety those who do, and it may be seen that this is contrary to the very terms laid down. For if the Word was changed into flesh He did not share with us in flesh and blood: but if He shared in flesh and blood He shared as being another besides them: and if the flesh is anything other besides Him, then He was not changed into flesh. While therefore we use the term sharing we worship both Him that took and that which was taken as one Son. But we reckon the distinction of the natures. We do not object to the term man bearing God, as employed by many of the holy Fathers, one of whom is the great Basil, who uses this term in his argument to Amphilochius about the Holy Ghost, and in his interpretation of the fifty-ninth psalm. But we call Him man bearing God, not because He received some particular divine grace, but as possessing all the Godhead of the Son united. For thus says the blessed Paul in his interpretation, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in Him dwelleth all the fulness of the Godhead bodily.”