Homilies and Songs, Volume 1

I have spoken of one love, the Son of God and the son of man as one Parsopa person/appearance. (From the homily: A Discourse on One original: "ܡܐܡܪܐ ܕܚܕ").

4: The excellent place and name which Christ acquired for himself proclaim this one to be from among mortals, who through the grace of God has been made heir and Lord of heaven and earth. By the grace of God, he perfected his humility and needs, and he made the human race, his own race indeed, a participant in the treasures of the Holy Spirit...... My spirit gives undivided thanks, and I kiss the royal robe on account of the King (from the homily: A Second Discourse on the Faith original: "ܡܐܡܪܐ ܕܬܪܝܢ ܕܗܝܡܢܘܬܐ").

5: The Word of God descended by his own will, and his virtue dwelt in the immaculate body born of Mary. He did not, of course, humble himself in his own essence, nor was he born as such; his charity dwelt in another, to whom he communicated his name. Indeed, Mary in no way gave birth to the essence, which can be reached by no one, but to a man adequately similar to the human race. Mary is a woman, one from the humanity and posterity of Adam, and she gave birth to a son similar to her spiritually and bodily (From the homily: A Second Discourse on the Faith original: "ܡܐܡܪܐ ܕܬܪܝܢ ܕܗܝܡܢܘܬܐ").

6: Let the listener beware, lest from the fact that I have called Christ a man, he should think that I have spoken of two Sons, as the heretics contend. There is one Son, and this is the Son of God, consubstantial with the Father. Far be it, therefore, that I should ever have thought of two sons; I believe in one, the Word of God together with our body (From the homily: A Second Discourse on the Faith original: "ܡܐܡܪܐ ܕܬܪܝܢ ܕܗܝܡܢܘܬܐ").

7: I call Christ a man because of his body, and God because of his eminent position; I believe in one, namely the man and the Son of God; one by essence, which is never separated by division. I have separated the natures, but not the sons. I call him Christ and equally the Son for a double reason, i.e., from the fact that the Holy Spirit anointed him, and that he was made one Son with the Word through love (From the homily: A Second Discourse on the Faith original: "ܡܐܡܪܐ ܕܬܪܝܢ ܕܗܝܡܢܘܬܐ").

8: If you admit that the Word formed a body for himself and became flesh, by what reasoning did he not anoint the flesh himself, but rather the Spirit? If he exists as equal to the Father in virtue and love, why did the latter give him a name out of gratuitous benevolence? But if Christ is a spirit and connatural to the Father and the Holy Spirit, how does it happen that he was not magnified until after one descended and the other bore witness? (From the homily: A Second Discourse on the Faith original: "ܡܐܡܪܐ ܕܬܪܝܢ ܕܗܝܡܢܘܬܐ").