the soul, or maybe something like the attentive faculty of Stephanus. The ‘self’ (αὐτός) of this self-consciousness, however, must be the divine self of the Logos, and not the human self. The divine self has appropriated a particular human nature with all the human powers and all the categorical limitations which congrue on this nature as appropriated by the hypostasis, and united Himself hypostatically with it. He is man then, and His humanity is concretely His own. But there is only one self