For, in the view of apostles and prophets and teachers, the mystery of the divine incarnation has been distinguished as having two points of contemplation natural to it, [1744] distinct in all things, inasmuch as on the one hand it is the subsistence of perfect deity, and on the other is demonstrative of full humanity. As long, therefore, [1745] as the Word is acknowledged to be in substance one, of one energy, there shall never in any way be known a movement [1746] in the two. For while God, who is essentially ever-existent, became by His infinite power, according to His will, sinless man, He is what He was, in all wherein God is known; and what He became, He is in all wherein man is known and can be recognised. In both aspects of Himself He never falls out of Himself, [1747] in His divine activities and in His human alike, preserving in both relations His own essentially unchangeable perfection.

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Footnotes:

[1744] ditten kai diaphoran echon diegnostai ten en pasi phusiken theorian.

[1745] The text goes, heos an ouch, which is adopted by Combefisius. But Capperonnier and Migne read oun for ouch, as we have rendered it.

[1746] Change, kinesis.

[1747] menei anekptotos.