Wherefore if the following four assertions can be said to be neither beyond or below reason, viz. that in Christ are either two Natures and two Persons as Nestorius says, or one Person and one Nature as Eutyches says, or two Natures but one Person as the Catholic Faith believes, or one Nature and two Persons, and inasmuch as we have refuted the doctrine of two Natures and two Persons in our argument against Nestorius and incidentally have shown that the one Person and one Nature suggested by Eutyches is impossible--since there has never been anyone so mad as to believe that His Nature was single but His Person double--it remains that the article of belief must be true which the Catholic Faith affirms, viz. that the Nature is double, but the Person one. But as I have just now remarked that Eutyches confesses two Natures in Christ before the union, but only one after the union, and since I proved that under this error lurked two opposite opinions, one, that the union was brought about by conception although the human body was certainly not taken from Mary; the other, that the body taken from Mary formed part of the union by means of the Resurrection, I have, it seems to me, argued the twofold aspect of the case as completely as it deserves. What we have now to inquire is how it came to pass that two Natures were combined into one Substance. [75] _Vide supra_, p. 100 note. VIII. Verumtamen est etiam nunc et alia quaestio quae ab his inferri potest qui corpus humanum ex Maria sumptum esse non credunt, sed alias fuisse sequestratum praeparatumque quod in adunatione ex Mariae utero gigni ac proferri uideretur. Aiunt enim: si ex homine sumptum est corpus, homo uero omnis ex prima praeuaricatione non solum peccato et morte tenebatur, uerum etiam affectibus peccatorum erat implicitus, eaque illi fuit poena peccati, ut, cum morte teneretur obstrictus, tamen esset reus etiam uoluntate peccandi, cur in Christo neque peccatum fuit neque uoluntas ulla peccandi? Et omnino habet animaduertendam dubitationem talis quaestio. Si enim ex carne humana Christi corpus adsumptum est, dubitari potest, quaenam caro haec quae adsumpta sit esse uideatur. Eum quippe saluauit quem etiam adsumpsit; sin uero talem hominem adsumpsit qualis Adam fuit ante peccatum, integram quidem uidetur humanam adsumpsisse naturam, sed tamen quae medicina penitus non egebat. Quomodo autem fieri potest, ut talem adsumpserit hominem qualis Adam fuit, cum in Adam potuerit esse peccandi uoluntas atque affectio, unde factum est ut etiam praetergressis diuinis praeceptis inoboedientiae delictis teneretur adstrictus? In Christo uero ne uoluntas quidem ulla creditur fuisse peccandi, cum praesertim si tale corpus hominis adsumpsit quale Adae ante peccatum fuit, non debuerit esse mortalis, quoniam Adam, si non peccasset, mortem nulla ratione sensisset. Cum igitur Christus non peccauerit, quaerendum est cur senserit mortem, si