Disputationis contra Ebionitas, Iesu Christi Domini nostri deitatem negantes & philou anthrōpou eum esse fingentes sōmatopoiēsis

with their property kept: not so that it is divided and split into two persons, but so that it is one and the same only-begotten son, and our Lord Jesus Christ.

V.

Now, however, kataskeuastikōs constructively, we shall demonstrate the evidence of our pious opinion: and we shall fight not by the number of arguments, but by selection and immovable certainty against the Ebionites, for the glory of Christ the theanthrōpou God-man.

1. There is no doubt that he is God tē physei by nature, who is Jehovah, or the Lord: the splendor of glory and the character of the Father's person: who was in the beginning, and was with God, so that he himself was God: through whom all things were made, and are sustained.

That Word, however, which in the year 3970 from the creation of the World became Flesh, is Jehovah, or the Lord, John 12:41 and 20:28, is the splendor of glory and the character of that person, Heb. 1:3; in the beginning he was (as one who was aiōnios eternal and anarchos without beginning regarding essence) and was with God, he himself also God, the creator and preserver of all things. John 1:1-3, Heb 1:3. All these things and many others are rightly said about Jesus Christ, but in respect of tou logou the Word.

That Word therefore is God. It is necessary therefore for the Ebionites to confess that there is a divine Nature in Christ, which (since it is a hypostasis subsistence/person, or person distinct from the Father and the Holy Spirit) John calls logos Word, and Paul affirms that God was made visible in the Flesh. 1 Tim 3:16.