Chapter 1. Concerning what followed the Resurrection.
After Christ was risen from the dead He laid aside all His passions, I mean His corruption or hunger or thirst or sleep or weariness or such like. For, although He did taste food after the resurrection, yet He did not do so because it was a law of His nature (for He felt no hunger), but in the way of economy, in order that He might convince us of the reality of the resurrection, and that it was one and the same flesh which suffered and rose again. But He laid aside none of the divisions of His nature, neither body nor spirit, but possesses both the body and the soul intelligent and reasonable, volitional and energetic, and in this wise He sits at the right hand of the Father, using His will both as God and as man in behalf of our salvation, energising in His divine capacity to provide for and maintain and govern all things, and remembering in His human capacity the time He spent on earth, while all the time He both sees and knows that He is adored by all rational creation. For His Holy Spirit knows that He is one in substance with God the Word, and shares as Spirit of God and not simply as Spirit the worship accorded to Him. Moreover, His ascent from earth to heaven, and again, His descent from heaven to earth, are manifestations of the energies of His circumscribed body. For He shall so come again to you, says he, in like manner as you have seen Him go into Heaven.
Chapter 2. Concerning the sitting at the right hand of the Father.
We hold, moreover, that Christ sits in the body at the right hand of God the Father, but we do not hold that the right hand of the Father is actual place. For how could He that is uncircumscribed have a right hand limited by place? Right hands and left hands belong to what is circumscribed. But we understand the right hand of the Father to be the glory and honour of the Godhead in which the Son of God, who existed as God before the ages, and is of like essence to the Father, and in the end became flesh, has a seat in the body, His flesh sharing in the glory. For He along with His flesh is adored with one adoration by all creation.
Chapter 3. In reply to those who say If Christ has two natures, either you do service to the creature in worshipping created nature, or you say that there is one nature to be worshipped, and another not to be worshipped.
Along with the Father and the Holy Spirit we worship the Son of God, Who was incorporeal before He took on humanity, and now in His own person is incarnate and has become man though still being also God. His flesh, then, in its own nature, if one were to make subtle mental distinctions between what is seen and what is thought, is not deserving of worship since it is created. But as it is united with God the Word, it is worshipped on account of Him and in Him. For just as the king deserves homage alike when un-robed and when robed, and just as the purple robe, considered simply as a purple robe, is trampled upon and tossed about, but after becoming the royal dress receives all honour and glory, and whoever dishonours it is generally condemned to death: and again, just as wood in itself is not of such a nature that it cannot be touched, but becomes so when fire is applied to it, and it becomes charcoal, and yet this is not because of its own nature, but because of the fire united to it, and the nature of the wood is not such as cannot be touched, but rather the charcoal or burning wood: so also the flesh, in its own nature, is not to be worshipped, but is worshipped in the incarnate God Word, not because of itself, but because of its union in subsistence with God the Word. And we do not say that we worship mere flesh, but God’s flesh, that is, God incarnate.