[De articulis fidei]

flesh assumed from her. Against whom it is said in Galatians 4: "God sent His Son, made of a woman." The fourth is the error of Apollinaris, who said that the Word was converted or transmuted into flesh, and not that flesh was taken from the flesh of Mary, because of that which is said in John 1: "The Word was made flesh," understanding by this that the Word was converted into flesh. Against which it is immediately added in the same place: "And dwelt among us." But He would not have dwelt entirely in our nature if He had been converted into flesh. Hence it must be understood: "The Word was made flesh, that is, the Word was made man." For thus "flesh" is frequently used in the Scriptures, as that in Isaiah 40: "All flesh shall see together that the mouth of the Lord has spoken." The fifth error is of Arius, who posited that Christ did not have a human soul but that the Word was in place of the soul. Against which it is said in John 10: "No one takes my soul from me, but I lay it down, and I take it up again." The sixth is the error of Apollinaris, who, when he was refuted by the aforementioned testimony and others that Christ did have a human soul, posited that Christ did not have a human intellect, but the Word of God was in place of the intellect for Him. Against which it is that the Lord confesses Himself to be a man in John 8: "You seek to kill me, a man who has spoken the truth to you." But He would not have been a man if He had lacked a rational soul. The seventh error is of Eutyches, who posited one nature in Christ composed of divinity and humanity. Against which the Apostle says that when He was in the form of God, He assumed the form of a servant (Philippians 2), manifestly distinguishing in Him two natures, divine and human. The eighth is the error of the Monothelites, positing one knowledge and will in Christ. **Against which the Lord says in Matthew 26: "Not