XIX. As from either parent there are in us three elements, so are there three in Christ; but in him the material element is derived from the mother only. Whence it would follow that Christ had not a body like to ours, and this were to do away with our Redemption. REPLY. XIX. The body of Christ, I say, is like to ours, sin excepted; excepted also this: that his body is participant of Deity. ARTICLE. XX. The celestial Dew, overshadowing the Virgin and mingling with her blood, transformed her human matter into God. REPLY. XX. The Transformation referred to here is Glorification. ARTICLE. XXI. Confounding the two natures, he says that the created and uncreated light were in Christ one light; and that of the Divine Spirit and the human Soul there was constituted 412 one substantial Soul in Christ; so that the substance of the flesh and the substance of the Word were one substance. REPLY. XXI. He, I say, who is of and in God, is with Him one Spirit. Is there confusion when two unite in one? Are soul and body confounded when they constitute an individual man? Wretch that thou art, thou dost not understand the principles of things! [See the letter to which this remark gave occasion.] ARTICLE. XXII. Partaking of the nature of God and man, Jesus Christ, it is said, cannot be spoken of as a creature, but as a partaker of the nature of creatures. REPLY. XXII. And what then? ARTICLE. XXIII. One and the same Divineness which is in the Father, it is said, was communicated immediately, bodily, to his Son, Jesus Christ; from whom, mediately, by the ministry of the Angelic Spirit, it was communicated to the Apostles. That in Christ only is Deity implanted bodily and spiritually; all of the Divine that others have, being given through him by a holy substantial halitus, or breath. REPLY. XXIII. This, I say, is the Truth. ARTICLE. XXIV. As the Word went into the flesh of Christ, so, it is said, did the Holy Ghost enter into the souls of the Apostles. REPLY. XXIV. In some sort, in a certain way, as I show in the place you refer to. ARTICLE. XXV. Confounding the Persons, he asserts that the λὀγος was naturally, voluntarily, 413 ideal reason and procession,—the resplendence of Christ with God, the Spirit of Christ with God, and the light of Christ with God; whence it would follow that the λὀγος was nothing substantial, inasmuch as it was the figure only of a thing that was not yet in being, and yet did not differ from the Spirit. REPLY. XXV. You confound yourself in what you say, and do not understand what you speak about—as if that which subsisted hypostatically in God was no real substance! ARTICLE.