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Versie 5fa4ff1c08c2f11db651691c2c94042c201ef7dc7743c070e8fb47b0727739aa
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The concurrence is a concurrence of the separated parts; and the conjunction is a conjunction of the distinguished parts. The very clever author of the phrases has laid down things that agree as though they disagreed. It is wrong, he says, to conjoin the hypostases by conjunction; they ought to be conjoined by concurrence, and that a natural concurrence. Possibly he states this not knowing what he says; if he knows, he blasphemes. Nature has a compulsory force and is involuntary; as for instance, if I say we are naturally hungry, we do not feel hunger of free-will but of necessity; and assuredly paupers would have left off begging if the power of ceasing to be hungry had lain in their own will; we are naturally thirsty; we naturally sleep; we naturally breathe; and all these actions, I repeat, belong to the category of the involuntary, and he who is no longer capable of them necessarily ceases to exist. If then the concurrence in union of the form of God and the form of a servant was natural, then God the Word was united to the form of the servant under the compulsion of necessity, and not because He put in force His loving kindness, and the Lawgiver of the Universe will be found to be a follower of the laws of necessity. Not thus have we been taught by the blessed Paul; on the contrary, we have been taught that He took the form of a servant and “emptied Himself;” and the expression “emptied Himself” indicates the voluntary act. If then He was united by purpose and will to the nature assumed from us, the addition of the term natural is superfluous. It suffices to confess the union, and union is understood of things distinguished, for if there were no division an union could never be apprehended. The apprehension then of the union implies previous apprehension of the division. How then can he say that the hypostases or natures ought not to be divided? He knows all the while that the hypostasis of God the Word was perfect before the ages; and that the form of the servant which was assumed by It was perfect; and this is the reason why he said hypostases and not hypostasis. If therefore either nature is perfect, and both came together, it is obvious that after the form of God had taken the form of a servant, piety compels us to confess one son and Christ; while to speak of the united hypostases or natures as two, so far from being absurd, follows the necessity of the case. For if in the case of the one man we divide the natures, and call the mortal nature body, but the immortal nature soul, and both man, much more consonant is it with right reason to recognise the properties alike of the God who took and of the man who was taken. We find the blessed Paul dividing the one man into two where he says in one passage, “Though our outward man perish yet the inward man is renewed,” and in another “For I delight in the law of God after the inward man.” And again “that Christ may dwell in the inner man.” Now if the apostle divides the natural conjunction of the synchronous natures, with what reason can the man who describes the mixture to us by means of other terms indite us as impious when we divide the properties of the natures of the everlasting God and of the man assumed at the end of days?"],"source_library_url":"/library/0577fac33916cca85b7d/#ws-library-full-note:0577fac33916cca85b7d:cite_note-12","source_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_II/Volume_III/Theodoret/Counter-statements_of_Theodoret#cite_note-12","translator":"Blomfield Jackson","verification":{"proof_file":"raw/review/source-library-note-batch-0062/proof-records.jsonl","proof_file_sha256":"87ac19c66dcf691b7d925a42029bc37a8a4357e5c005fab9223fd715854f7606","proof_record_id":"ws-library-full-note:0577fac33916cca85b7d:cite_note-12"},"verified":true,"work":"Counter-statements of Theodoret","work_id":"ws-npnf2-3-jackson-0577fac33916cca85b7d"}references: [] | work_id: ws-npnf2-3-jackson-0577fac33916cca85b7d | origin: existing-publication-record | source: https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_II/Volume_III/Theodoret/Counter-statements_of_Theodoret#cite_note-12
Versie d9530bfa326cfd38f4e82db983ac964460fdf7099a4570324764e38455e85155
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