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for if he has no energy at all, according to those who decreed this, it is clear that, even if he wills, he is not able to show mercy, the energy of good things having been taken away from him, since without a good energy, none of existing things is by nature able to be active or to act.

G. And otherwise, you also make the flesh a co-creator with the will of all the ages, and of the things in them, with the Father, and the Son, and the Spirit; but by nature created, or to speak more truly, without beginning by will, since the divine will is without beginning, as of the Divinity which is without beginning; but by nature recent, which not only surpasses all foolishness, but also impiety. For you do not simply say only one will, but also that this is divine. But of a divine will, no one can conceive of a temporal beginning, or end, since neither can one of the divine nature, of which the will is essential.

H. And again introducing another innovation, you utterly remove all the distinguishing and constitutive properties of the divinity and the humanity of Christ, by decreeing through laws and types that neither one nor two wills or energies are to be spoken of in him; which is the mark of a non-existent thing. For none of existing things, if 15Γ_022 it is intelligent, is deprived of a volitional power and energy, or if sentient, of sentient energy, or if vegetative, of the energy of growth and nutrition; or if completely inanimate, and devoid of all life, of the so-called energy and aptitude according to state. And all things that exist in this way declare it, being perceptible to the senses of sentient beings. For the energy of such things is to be in every way subject to sight, through its own appearance; to hearing, through sound; to smell, through a certain fitting vapor; to taste, through certain juices; and to touch, through resistance. For just as we call seeing the energy of sight, so too we call being seen the energy of things seen. And we consider all the rest to happen in the same way. If, therefore, none of existing things is utterly devoid of all natural 0144 energy; but our Lord and God (be merciful, O Lord) has no natural will or energy according to each of the things from which, in which, and which he is; how can you either be or be called God-fearing, saying that the one worshipped by you exists in no way as volitional or active? For we are clearly taught by the holy Fathers, who say: "For that which has no power, neither is, nor is anything, nor is there any position for it at all."

I. THEOD. That which came about for the sake of economy, do not take as a primary dogma. MAX. If the Type and law which decrees that no will or energy of the Lord is to be spoken of is not a primary dogma for those who accept it, the removal of which signifies the non-existence of him from whom they have been removed, for what reason did you sell me without price to barbarian and godless nations? For what reason was I condemned to live in Bizye, and my fellow servants, one in Perberis, the other in Mesembria?

THEOD. By the God who is to examine me, both when it happened, 15Γ_024 I said, and now I say the same thing, that the Type was badly made, and to the harm of many. The pretext for its being set forth was the wrangling of the orthodox among themselves concerning the wills and energies; and so that all might be at peace with one another, some thought it good that such expressions be silenced.

MAX. And what believer accepts an economy that silences expressions, which the God of all commanded to be spoken through apostles, and prophets, and teachers

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γάρ ἐνέργειαν οὐδεμίαν ἔχῃ, κατά τούς τοῦτο θεσπίσαντας, δῆλον ὅτι, κἄν θέλῃ, ἐλεῆσαι οὐ δύναται, ἀφαιρεθείσης αὐτῷ τῆς τῶν ἀγαθῶν ἐνεργείας, εἴπερ ἐνεργείας ἀγαθῆς χωρίς, οὐδέν τῶν ὄντων ἐνεργεῖν ἤ πράττειν πέφυκεν.

Ζ'. Ἄλλως τε δέ, καί τήν σάρκα ποιεῖτε τῷ θελήματι συνδημιουργόν πάντων

τῶν αἰώνων, καί τῶν ἐν αὐτοῖς, Πατρί τε, καί Υἱῷ, καί Πνεύματι· τῇ δέ φύσει κτιστήν, ἤ τό ἀληθέστερον εἰπεῖν, ἄναρχον τῇ θελήσει, ἐπείπερ ἡ θεία θέλησις ἄναρχός ἐστιν, ὡς ἀνάρχου Θεότητος· τῇ δέ φύσει πρόσφατον, ὅπερ πᾶσαν οὐκ ἄνοιαν ὑπερβαίνει μόνον, ἀλλά καί ἀσέβειαν. Οὐ γάρ λέγετε ἁπλῶς μόνον ἕν θέλημα, ἀλλά καί τοῦτο θεϊκόν. Θείας δέ θελήσεως, οὐδείς δύναται ἀρχήν ἐπινοῆσαι χρονικήν, ἤ τέλος, ἐπειδή μηδέ τῆς θείας φύσεως, ἧς ἐστιν οὐσιώδης ἡ θέλησις.

Η'. Πάλιν δέ ἑτέραν εἰσάγοντες καινοτομίαν, ἀφαιρεῖσθε παντάπασι πάντα τά

γνωριστικά καί συστατικά τῆς θεότητος καί τῆς ἀνθρωπότητος τοῦ Χριστοῦ, νόμοις καί τύποις θεσπίζοντες μήτε μίαν, μήτε δύο ἐπ' αὐτοῦ θελήσεις ἤ ἐνεργείας λέγεσθαι· ὅπερ ἐστί πράγματος ἀνυπάρκτου. Οὐδέν γάρ τῶν ὄντων, εἴτε 15Γ_022 νοερόν ἐστιν ἀφήρηται θελητικῆς δυνάμεως καί ἐνεργείας, εἴτε αἰσθητικόν αἰσθητικῆς ἐνεργείας, εἴτε φυτικόν, αὐξητικῆς καί θρεπτικῆς ἐνεργείας· εἴτε παντελῶς ἄψυχον, καί πάσης ἄμοιρον ζωῆς, τῆς καθ' ἕξιν λεγομένης ἐνεργείας καί ἐπιτηδειότητος. Καί δηλοῦσι πάντα τά οὕτως ὄντα, ἀντιληπτά τυγχάνοντα ταῖς τῶν αἰσθητικῶν αἰσθήσεσιν. Ἐνέργεια γάρ τῶν τοιούτων, τό ὑποπίπτειν πάντως ὁράσεσι, διά τῆς ἰδίας ἐπιφανείας· ἀκοῇ, διά κτύπου· ὀσφρήσει, δι' ἀτμοῦ τινος προσφυοῦς· γεύσει, τισί χυμοῖς· καί ἀφῇ, διά τῆς ἀντιτυπίας. Ὥσπερ γάρ ἐνέργειαν λέγομεν τῆς ὁράσεως τό ὁρᾷν, οὕτως καί τῶν ὁρωμένων τό ὁρᾶσθαι. Καί τά λοιπά πάντα κατά τόν αὐτόν θεωροῦμεν γινόμενα τρόπον. Εἰ τοίνυν οὐδέν τῶν ὄντων ἐστί πάσης ἔρημον παντελῶς φυσικῆς 0144 ἐνεργείας· ὁ δέ Κύριος ἡμῶν καί Θεός ( ἱλάσθητι, Κύριε ) οὐδεμίαν ἔχει φυσικήν θέλησιν ἤ ἐνέργειαν καθ' ἑκάτερον τῶν ἐξ ὧν, ἐν οἷς τε καί ἅπερ ἐστί· πῶς δύνασθε ἤ εἶναι ἤ καλεῖσθαι θεοσεβεῖς, κατ' οὐδένα τρόπον ὑπάρχοντα θελητικόν ἤ ἐνεργητικόν, παρ' ὑμῶν προσκυνούμενον λέγοντες; Τρανῶς γάρ ὑπό τῶν ἁγίων Πατέρων διδασκόμεθα, λεγόντων· Τό γάρ μηδεμίαν δύναμιν ἔχον, οὔτε ἔστιν, οὔτε τί ἐστιν, οὔτε ἔστι τις αὐτοῦ παντελῶς θέσις.

Θ'. ΘΕΟ∆. Τό δι' οἰκονομίαν γενόμενον, μή λάβῃς ὡς κύριον δόγμα. ΜΑΞ. Εἰ μή ἐστι κύριον δόγμα τῶν δεχομένων, ὁ θεσπίζων τύπος καί νόμος

μηδεμίαν λέγεσθαι τοῦ Κυρίου θέλησιν ἤ ἐνέργειαν, ὧν ἡ ἀφαίρεσις τήν ἀνυπαρξίαν δηλοῖ τοῦ ταύτας ἀφῃρημένου, διά ποίαν αἰτίαν βαρβάροις ἔθνεσι καί ἀθέοις ἀπέδοσθέ με ἄνευ τιμῆς; ∆ιά ποίαν αἰτίαν κατεκρίθην οἰκῆσαι Βιζύην, καί οἱ σύνδουλοί μου, ὁ μέν Πέρβεριν, ὁ δέ Μεσημβρίαν;

ΘΕΟ∆. Μά τόν Θεόν τόν μέλλοντά με ἐτάσαι, καί ὅτε γέγονεν, 15Γ_024 εἶπον, καί νῦν τό αὐτό λέγω, ὅτι κακῶς γέγονεν ὁ Τύπος, καί ἐπί βλάβῃ πολλῶν. Πρόφασις δέ γέγονε τό ἐκτεθεῖναι αὐτόν, ἡ πρός ἀλλήλους τῶν ὀρθοδόξων περί θελημάτων καί ἐνεργειῶν ζυγομαχία· καί διά τό πρός ἀλλήλους εἰρηνεῦσαι πάντας, συνεῖδόν τινες τάς τοιαύτας κατασιγασθῆναι φωνάς.

ΜΑΞ. Καί ποῖος πιστός δέχεται οἰκονομίαν κατασιγάζουσαν φωνάς, ἅσπερ λαλεῖσθαι δι' ἀποστόλων, καί προφητῶν, καί διδασκάλων ὁ τῶν ὅλων Θεός