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to be by the principle of nature, so that he might also accredit nature by the novelty of the modes, which does not admit of alteration according to its principle, and might show the infinitely vast power likewise being made known even in the generation of opposites; of course, having made the passions of nature the works of a volitional power, but not, as we do, the results of natural necessity, he has it in the reverse way from us, he went through that which in us is by nature subject to passion, (14∆_044> showing in himself that what is by nature for us a mover of the will is for him movable by a will with authority.

Clarifying this in what follows, the teacher says: "Why should one go through the rest, which are very many? Through which one who sees divinely will know beyond mind also the things affirmed of the philanthropy of Jesus, which have the power of a transcendent negation." For the supersubstantial Word, having taken on all things of nature along with nature in an ineffable conception, had nothing human that was affirmed by a natural principle, which was not also divine, being denied in a way beyond nature. The knowledge of which existed beyond mind as indemonstrable, having as its only comprehension the faith of those who venerate the mystery of Christ with knowledge. Rendering a kind of summary account of this, he says: "For, to speak summarily, he was not a man," because by nature he was free from natural necessity, not having been subjected to our law of generation. "Not as not being a man," because in his whole essence he was truly man, by nature enduring our natural properties, "but as from men"; since he was consubstantial with us, being what we are by nature, a man, "beyond men," 1056 by the novelty of his modes, which we are not, circumscribing his nature.

"And having become truly man, beyond man," having the modes beyond nature and the principles according to nature joined to one another without confusion, the coming together of which was impossible, he for whom nothing is impossible, having become a true union, not at all acting with either of the things of which he was the hypostasis separately from the other, but rather accrediting the one through the other; since, being both in truth, as God he was the mover of his own humanity, and as man he was the revealer of his own divinity. Having his suffering divinely, so to speak, (14∆_046> for it was voluntary, since he was not a mere man, and performing miracles humanly, for it was through the flesh, since he was not a bare God. So that the sufferings were wondrous, being made new by the natural divine power of the one who suffered, and the miracles were passible, being completed by the natural passible power of the flesh of the one who worked them. Knowing this, the teacher says: "And for the rest, not performing divine things in the manner of God," that is, not only divinely, separated from the flesh, for he was not only supersubstantial, nor human things in the manner of a man, that is, not only carnally, separated from the divinity, for he was not only a man, "but as God made man, having manifested to us a certain new 'theandric' energy." For having become truly man by the assumption of flesh intellectually ensouled, he who is pre-eminently the lover of mankind, and having the divine energy made human by the ineffable union through its connaturality with the carnal, fulfilled the economy for our sake theandrically, that is, performing both the divine and the human things divinely and at the same time humanly, or to speak more clearly, having manifested a divine and at the same time human energy.

Therefore, by a negation of the division of the divine and human things from each other, the wise one, having made an affirmation of the union, did not ignore the natural difference of the united things; for the union, having thrust aside the division, did not damage the difference. But if the mode of union keeps the principle of the difference preserved, then the expression of the saint is a periphrasis, indicating by an appropriate name for Christ, who is double in nature, his double energy; since in no way is the essential principle of the united things diminished by the union in nature and quality. But

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εἶναι λόγῳ τῆς φύσεως, ἵνα καί τήν φύσιν πιστώσηται τῇ τῶν τρόπων καινότητι, μή δεχομένην κατά τόν λόγον ἀλλοίωσιν, καί δείξῃ τήν ὑπεράπειρον δύναμιν ὡσαύτως κἀν τῇ τῶν ἐναντίων γενέσει γνωριζομένην· ἀμέλει ἐξουσίᾳ γνώμης ἔργα πεποιηκώς τά πάθη τῆς φύσεως, ἀλλ᾿ οὐχ ὡς ἡμεῖς ἀνάγκης ἀποτελέσματα φυσικῆς, ἔμπαλιν ἤ ἐφ' ἡμῶν ἔχει, τό καθ᾿ ἡμᾶς φύσει παθητόν διεξῆλθεν, ἐξουσίᾳ γνώμῃ κινητόν (14∆_044> δείξας ἐφ᾿ ἑαυτοῦ τό πεφυκός ἐφ᾿ ἡμῶν εἶναι γνώμης κινητικόν.

Ὅπερ τοῖς ἑξῆς σαφηνίζων φησίν ὁ διδάσκαλος· "Τί ἄν τις τά λοιπά πάμπολλα ὄντα διέλθοι; δι᾿ ὧν ὁ θείως ὁρῶν ὑπέρ νοῦν γνώσεται καί τά ἐπί τῇ φιλανθρωπίᾳ τοῦ Ἰησοῦ καταφασκόμενα, δύναμιν ὑπεροχικῆς ἀποφάσεως ἔχοντα». Τά γάρ τῆς φύσεως πάντα μετά τῆς φύσεως κατά σύλληψιν ἄῤῥητον ὑποδύς ὁ ὑπερούσιος Λόγος οὐδέν εἶχεν ἀνθρώπινον φυσικῷ λόγῳ καταφασκόμενον, ὅ μή καί θεῖον ἦν, τρόπῳ τῷ ὑπέρ φύσιν ἀποφασκόμενον. Ὧν ὑπέρ νοῦν ὡς ἀναπόδεικτος ὑπῆρχεν ἡ γνῶσις, μόνην κατάληψιν ἔχουσα τήν πίστιν τῶν γνωσίως τό τοῦ Χριστοῦ σεβαζομένων μυστήριον. Οὗτινος ὥσπερ συνοπτικόν τόν λόγον ἀποδιδούς φησι· " Καί γάρ, ἵνα συνελόντες εἴπωμεν, οὐδέ ἄνθρωπος ἦν», ὅτι φύσει τῆς κατά φύσιν ἀνάγκης ἄνετος ἦν, τῷ καθ᾿ ἡμᾶς οὐχ ὑπαχθείς θεσμῷ γενέσεως. "Οὐχ ὡς μή ἄνθρωπος», ὅτι κατ᾿ οὐσίαν ὅλην ἀληθῶς ἄνθρωπος ἦν, φύσει τῶν καθ᾿ ἡμᾶς φυσικῶν ἀνεχόμενος, "ἀλλ᾿ ὡς ἐξ ἀνθρώπων»· ἐπείπερ ἡμῖν ὁμοούσιος ἦν, ὅπερ ἡμεῖς κατά φύσιν ἄνθρωπος ὤν, "ἀνθρώπων ἐπέκεινα», 1056 καινότητι τρόπων, ὅπερ οὐχ ἡμεῖς, τήν φύσιν περιγράφων.

" Καί ὑπέρ ἄνθρωπον ἀληθῶς ἄνθρωπος γεγονώς», τούς ὑπέρ φύσιν τρόπους καί τούς κατά φύσιν λόγους ἀλυμάντως ἔχων ἀλλήλοις συνημμένους, ὧν ἀμήχανος ἡ σύμβασις ἦν, αὐτός ᾧ μηδέν ἐστιν ἀμήχανον ἀληθής γενόμενος ἕνωσις μηδετέρῳ τό παράπαν ὧν ὑπόστασις ἦν θατέρου κεχωρισμένως ἐνεργῶν, δι᾿ ἑκατέρου δέ μᾶλλον πιστούμενος θάτερον· εἴπερ ἄμφω κατ᾿ ἀλήθειαν ὤν ὡς μέν Θεός τῆς ἰδίας ἦν κινητικός ἀνθρωπότητος, ὡς ἄνθρωπος δέ τῆς οἰκείας ἐκφαντικός ὑπῆρχε θεότητος. Θεϊκῶς μέν, ἵν᾿ οὕτως εἴπω, τό πάσχειν ἔχων, (14∆_046> ἐκούσιον γάρ, ἐπεί μή ψιλός ἄνθρωπος ἦν, ἀνθρωπικῶς δέ τό θαυματουργεῖν, διά σαρκός γάρ, ἐπεί μή γυμνός ὑπῆρχε Θεός. Ὡς εἶναι τά μέν πάθη θαυμαστά τῇ κατά φύσιν θεϊκῇ δυνάμει τοῦ πάσχοντος καινιζόμενα, τά δέ θαύματα παθητά, τῇ κατά φύσιν τοῦ αὐτά θαυματουργοῦντος παθητικῇ δυνάμει συμπληρούμενα τῆς σαρκός. Ὅπερ εἰδώς ὁ διδάσκαλός φησι· " Καί τό λοιπόν οὐ κατά Θεόν τά θεῖα δράσας», ὅτι μή μόνον θεϊκῶς κεχωρισμένα σαρκός, οὐ γάρ ὑπερούσιος μόνον, οὔτε τά ἀνθρώπινα κατά ἄνθρωπον, ὅτι μή μονον σαρκικῶς κεχωρισμένα θεότητος, οὐ γάρ ἄνθρωπος μόνον, "ἀλλ᾿ ἀνδρωθέντος Θεοῦ καινήν τινα τήν " θεανδρικήν" ἐνέργειαν ἡμῖν πεπολιτευμένος». Καί γάρ προσλήψει σαρκός νοερῶς ἐψυχωμένης ἀληθῶς ἄνθρωπος γεγονώς, ὁ διαφερόντως φιλάνθρωπος, τήν δέ θεϊκήν ἐνέργειαν καθ᾿ ἕνωσιν ἄῤῥητος τῇ συμφυΐα τῆς σαρκικῆς ἐσχηκώς ἀνδρωθεῖσαν, τήν ὑπέρ ἡμῶν οἰκονομίαν πεπλήρωκε θεανδρικῶς, ἠγουν θεϊκῶς ἅμα καί ἀνδρικῶς τά τε θεῖα καί τά ἀνθρώπινα δράσας, ἤ σαφέστερον εἰπεῖν, θεϊκήν ἐν ταυτῷ καί ἀνδρικήν ἐνέργειαν πεπολιτευμένος.

Οὐκοῦν ἀποφάσει τῆς τῶν θείων καί ἀνθρωπίνων πρός ἄλληλα διαιρέσεως τήν τῆς ἑνώσεως κατάφασιν ὁ σοφός ποιησάμενος τήν φυσικήν τῶν ἡνωμένων διαφοράν οὐκ ἠγνόησεν· ἡ γάρ ἕνωσις τήν διαίρεσιν ἀπωσαμένη τήν διαφοράν οὐκ ἐλώβησεν. Εἰ δέ τῆς διαφορᾶς τόν λόγον ὁ τῆς ἑνώσεως τρόπος ἔχει σωζόμενον, ἄρα περίφρασίς ἐστιν ἡ τοῦ ἁγίου φωνή, καταλλήλῳ κλήσει τοῦ διττοῦ τήν φύσιν Χριστοῦ τήν διττήν παραδηλοῦντος ἐνέργειαν· εἴπερ φύσει τε καί ποιότητι κατ᾿ οὐδένα τρόπον ἐκ τῆς ἑνώσεως ὁ τῶν ἡνωμένων οὐσιώδης μεμείωται λόγος. Ἀλλ᾿