But we never say that the holy Virgin is the Mother of Christ χριστοτόκος, as opposed to θεοτόκος. because it was in order to do away with the title Mother of God, and to bring dishonour on the Mother of God, who alone is in truth worthy of honour above all creation, that the impure and abominable Judaizing Nestorius Cyril, ad Monachos, Epist. 1., that vessel of dishonour, invented this name for an insult ὡς ἐπηρεαζομένην is absent in Vegelinus.. For David the king, and Aaron, the high priest, are also called Christ i.e. Anointed One., for it is customary to make kings and priests by anointing: and besides every God-inspired man may be called Christ, but yet he is not by nature God: yea, the accursed Nestorius insulted Him Who was born of the Virgin by calling Him God-bearer θεοφόρος, Deigerus. See Greg. Naz., Ep. 2, ad Cled. Basil, De Spir. Sanc., ch. 5, &c.. May it be far from us to speak of or think of Him as God-bearer only Cyril, cont. Nest., bk. 1., Who is in truth God incarnate. For the Word Himself became flesh, having been in truth conceived of the Virgin, but coming forth as God with the assumed nature which, as soon as He was brought forth into being, was deified by Him, so that these three things took place simultaneously, the assumption of our nature, the coming into being, and the deification of the assumed nature by the Word. And thus it is that the holy Virgin is thought of and spoken of as the Mother of God, not only because of the nature of the Word, but also because of the deification of man’s nature, the miracles of conception and of existence being wrought together, to wit, the conception the Word, and the existence of the flesh in the Word Himself. For the very Mother of God in some marvellous manner was the means of fashioning the Framer of all things and of bestowing manhood on the God and Creator of all, Who deified the nature that He assumed, while the union preserved those things that were united just as they were united, that is to say, not only the divine nature of Christ but also His human nature, not only that which is above us but that which is of us. For He was not first made like us and only later became higher than us, but ever ἀεί is absent in Vegelinus. from His first coming into being He existed with the double nature, because He existed in the Word Himself from the beginning of the conception. Wherefore He is human in His own nature, but also, in some marvellous manner, of God and divine. Moreover He has the properties of the living flesh: for by reason of the dispensation οἰκονομίας λόγῳ, by reason of the incarnation. the Word received these which are, according to the order of natural motion, truly natural Reading γινόμενα, for which Cod. R. 2930 gives ὑπῆρχον..