Sophronius(56) addressing his colleagues began with regretting that he was advanced to the pontifical throne from a very humble state against his will. Begging his fathers and brethren to support him, he noted that it was an apostolic custom throughout the world that they who were thus advanced, should attest their faith to the colleagues preceding them. After this introduction, Sophronius threw his words into the form of a creed, in which the first part dwelt upon the Trinity. He then, at greater length, set forth his belief in the Incarnation. How God the Son, taking pity upon the fall of man, by His own will, and the will of His Father, and the divine good pleasure of the Spirit, being of the infinite nature, incapable of circumscription and of local passage, entered the virginal womb, resplendent in its purity, of Mary the holy, the God-minded, the free from every contamination of body, of soul, and of mind;(57) the fleshless took flesh, the formless, in His divine substance, took our form; the eternal God becomes in truth man. He, who is in the bosom of the eternal Father is bosomed in a mother’s womb. He who is without time receives a beginning in time. Then, passing to the point in question, he went on: Christ is One and Two, One in Person, Two in Natures and their natural attributes. On this account, One and the same Christ and Son, and Only-begotten is found undivided in both natures. He worked physically the works of each nature according to the essential quality or natural property which belonged to each. This He could not have done, had He possessed, as One only Person, so One only Nature, not compounded. For then, the One and the Same would not have completely done the works of each Nature. For when has Godhead without body worked naturally the works of the body? or, when has a body without Godhead worked works which substantially belong to the Godhead? But Emmanuel, being One, and in this Oneness both, that is, God and Man, did, in truth, the works of each Nature; being One and the Same, as God He did the divine, as Man the human works. Being One and the Same, He works and He speaks the divine and the human.(58) Not one wrought miracles, and another did human works, and suffered pains, as Nestorius meant, but one and the same Christ and Son wrought the divine and the human according to each, as St. Cyril taught. In each of the Two Natures He had the two powers unmingled, but undivided. As He is eternal God, He wrought the miracles; as He was Man in the last times, He wrought the inferior and human works.