49. It is clearly shewn why the Word, though He was made Flesh, was nevertheless not transformed into Flesh. Though these kinds of suffering affect the infirmity of the flesh, yet God the Word when made Flesh could not change under suffering. Suffering and change are not identical. Suffering of every kind causes all flesh to change through sensitiveness and endurance of pain. But the Word that was made Flesh, although He made Himself subject to suffering, was nevertheless unchanged by the liability to suffer. For He was able to suffer, and yet the Word was not possible. Possibility denotes a nature that is weak; but suffering in itself is the endurance of pains inflicted, and since the Godhead is immutable and yet the Word was made Flesh, such pains found in Him a material which they could affect though the Person of the Word had no infirmity or possibility. And so when He suffered His Nature remained immutable because like His Father, His Person is of an impassible essence, though it is born Passibility may not be affirmed of the divine nature of Christ which is incapable of any change or limitation within itself. At the same time the Word may be said to have suffered inasmuch as the suffering affected the flesh which He assumed. This subject was afterwards, carefully developed by St. John of Damascus περὶ ὀρθοδόξου πίστεως, III. 4. In c. 79, Hilary criticises the Arian statement that the Son “jointly suffered,” a word which meant that the divine nature of the Son shared in the sufferings which were endured by His humanity. This phrase, like the statement of Arius that the Logos was “capable of change” implied that the Son only possessed a secondary divinity..