2.  This absurd position can be easily confuted.  The blasphemy is its own conviction, and I therefore think that, for one who fears the Lord, the mere reminder is enough.  If He was turned, then He was changed.  But far be it from me to say or think such a thing, when God has declared, “I am the Lord, I change not.” Mal. iii. 6.  Moreover, how could the benefit of the incarnation be conveyed to us, unless our body, joined to the Godhead, was made superior to the dominion of death?  If He was changed, He no longer constituted a proper body, such as subsisted after the combination with it of the divine body. The sentence in all the mss. (except the Codex Coislin. II., which has ὁ τραπεὶς) begins οὐ τραπείς.  The Ben. Ed. propose simply to substitute εἰ for οὐ, and render “Si enim conversus est, proprium constituit corpus, quod videlicet densata in ipsa deitate, substitit.”  I have endeavoured to force a possible meaning on the Greek as it stands, though παχυνθείσης more naturally refers to the unorthodox change than to the orthodox conjunction.  The original is οὐ γὰρ τραπεὶς οἰκεῖον ὑπεστήσατο σῶμα, ὅπερ, παχυνθείσης αὐτῷ τῆς θεϊκῆς φύσεως, ὑπέστη.  But how, if all the nature of the Only-begotten was changed, could the incomprehensible Godhead be circumscribed within the limit of the mass of a little body?  I am sure that no one who is in his senses, and has the fear of God, is suffering from this unsoundness.  But the report has reached me that some of your company are afflicted with this mental infirmity, and I have therefore thought it necessary, not to send you a mere formal greeting, but to include in my letter something which may even build up the souls of them that fear the Lord.  I therefore urge that these errors receive ecclesiastical correction, and that you abstain from communion with the heretics.  I know that we are deprived of our liberty in Christ by indifference on these points.