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Οὐ λέγομεν μὴ ἔχειν τὴν σάρκα τοῦ κυρίου ὑπόστασιν ἢ πρόσωπον– ἀδύνατον γὰρ μὴ ἔχειν–, ἀλλὰ λέγομεν μὴ ἔχειν αὐτὴν ἄλλην ὑπόστασιν ἢ πρόσωπον παρὰ τὸν τοῦ θεοῦ λόγον· οὗτινος γάρ ἐστιν ἡ ψυχὴ καὶ τὸ σῶμα, αὐτός ἐστιν ὑπόστασις αὐτῶν καὶ πρόσωπον. Εἰ οὖν ἑτέρου τινὸς ἐγένετο ἡ σὰρξ ἐκείνη καὶ οὐ τοῦ θεοῦ λόγου, πῶς εἷς ἐστιν υἱός; Ὑπεγράψαμεν γάρ, ὅτι ὑπόστασις τὸν δεῖνα ποιεῖ, οἷον Πέτρον καὶ Παῦλον, καὶ ὅτι οὔκ εἰσι Πέτρος καὶ Παῦλος εἷς υἱὸς καὶ οὔτε ὁ Πέτρος ἐστὶ Παῦλος οὔτε ὁ Παῦλος Πέτρος. Οὐκοῦν εἰ δύο ὑποστάσεις εἴπομεν, ἄλλην τοῦ υἱοῦ τοῦ θεοῦ καὶ ἄλλην τοῦ υἱοῦ τῆς παρθένου καθ' ἡμᾶς, οὔτε τοῦ θεοῦ ἐστιν υἱὸς ὁ υἱὸς τῆς παρθένου οὔτε ὁ υἱὸς τῆς παρθένου υἱὸς τοῦ θεοῦ εἰ μὴ ὡς ἡμεῖς χάριτι. Καὶ ἀδύνατον τὸν φύσει υἱὸν καὶ τὸν χάριτι υἱὸν ἕνα υἱὸν εἶναι· υἱὸς γὰρ καὶ υἱὸς ἀδελφοὶ μὲν λέγονται, εἰ τοῦ αὐτοῦ πατρὸς ἢ τῆς αὐτῆς μητρὸς ὦσιν υἱοί, εἷς δὲ υἱὸς ἀμφότεροι οὐδαμῶς, ἐπεὶ καὶ ἡμεῖς οἱ χάριτι υἱοὶ τοῦ θεοῦ γενόμενοι εἷς υἱός ἐσμεν μετὰ τοῦ υἱοῦ τοῦ θεοῦ, καὶ προσκυνησάτω ἡμῖν τὰ ἐπουράνια καὶ τὰ ἐπίγεια καὶ τὰ καταχθόνια· ἀλλ' οὐκ ἔστι ταῦτα. Ὅτι δὲ υἱὸς καὶ υἱὸς πολλοὶ υἱοί, φησὶν ὁ ἀπόστολος·» Ἔπρεπε γὰρ αὐτῷ, δι' ὃν τὰ πάντα καὶ δι' οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα.» Ἰδοὺ οἱ χάριτι υἱοὶ καὶ πολλοὶ καὶ οὐχ εἷς.