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generation. For unbegottenness and generation are not the same. And we shall have this in the case of the ancient Adam and Eve, who came into being without seed; 0061 for the one was a creature of the Creator; the other, a portion of the creature. But indeed the Son is the same as the Father on account of His divinity; for He is God and consubstantial; just as we, then, are related to Adam and Eve, and to God Himself who was incarnate for our sake, are kindred on account of our humanity and consubstantial. For just as "unbegotten" and "begotten" are not the essence of God (for who says this?), so also being from seed and being without seed are in no way the nature of humanity.

15Α_080 Therefore Gregory the great theologian provides no basis for the humanity in the Savior being other in nature than ours, even if it has been thought so by some, in his saying, "We would have said that the word is formed by man; not meaning the one according to the Savior; for His will, having been entirely deified, is not at all contrary to God; but the one according to us; since the human will does not always follow the divine, but for the most part resists and struggles against it." For it is and is called His in a proper sense, not as being of or from another essence and nature apart from ours; but as having come to be for His sake and in Him, according to the same and one hypostasis; and not existing separately by itself, or acting for itself, as we do. Whence also, innovating the introduced mode of generation, it had the Word Himself as its seed, having obtained at the same time its natural existence and its divine subsistence in Him; so that our own might be confirmed; and what is beyond us might be believed. For in all things it is necessary to preserve both the nature assumed by the Word of God Himself, who was incarnate and became perfectly man for our sakes, along with its natural properties; without which it is not a nature at all, but only an empty fantasy, and to guard the union; the one being preserved in a natural otherness; the other, again, being known in a hypostatic identity; and thus both wisely and piously, to demonstrate the whole principle of the economy as at once unconfused and undivided.

Whom you yourself, by preaching orthodoxly, will have proclaiming you according to the promise, and granting the enjoyment of His own gifts, here through hope, as there through experience; beseech that I too may partake of this, sanctified Father, through your mediation leading me to Him who calls and saves; and as a reward for the sympathy of kinsmen for 15Α_082 one another, granting to be glorified with Him and by Him; to whom be glory and dominion, with the all-holy Father and His life-giving Spirit, unto the ages of ages. Amen.

TO THOSE WHO SAY THAT ONE SHOULD SPEAK OF ONE ENERGY OF CHRIST ...

Against those who say that one should speak of one energy of Christ by way of predominance; because, as His divine energy is more active, it predominates over the human, one must make this defense.

First, you yourselves also confess two energies; one predominating; the

divine, I mean; and one being predominated over; the human, clearly; which is a matter of relation. And things in relation always bring in with themselves their counterparts.

Then, if you speak of the energy by way of predominance, such that the human energy is abolished by being predominated over, you introduce a diminution into them. For that which predominates is itself also in every way among the things that are acted upon; for it is itself also acted upon by that which is predominated over. For even if to a lesser degree, it is nevertheless acted upon in some way; just as gold, for instance, predominates over the silver or copper mixed with it;

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γέννησιν. Οὐ γάρ ταυτόν ἀγεννησία καί γέννησις. Ἕξομεν δέ καί ἡμεῖς πρός τε τόν παλαιόν Ἀδάμ καί τήν Εὔαν, δίχα σπορᾶς γενομένους· 0061 ὁ μέν γάρ, πλάσμα τοῦ πλάσαντος· ἡ δέ, τμῆμα τοῦ πλάσματος. Ἀλλά μήν ταυτόν ὁ Υἱός τῷ Πατρί διά τήν θεότητα· Θεός γάρ καί ὁμοούσιος· ὥσπερ οὖν καί ἡμεῖς, πρός τε τόν Ἀδάμ καί τήν Εὔαν, καί αὐτόν τόν δι' ἡμᾶς σαρκωθέντα Θεόν, συγγενεῖς διά τήν ἀνθρωπότητα καί ὁμοούσιοι. Ὡς γάρ οὐκ οὐσία Θεοῦ τό ἀγέννητον καί γεννητόν (τίς γάρ ὁ λέγων), οὕτως οὐδέ σπορά καί ἀσπορία φύσις καθοτιοῦν ἀνθρωπότητος.

15Α_080 Οὐδεμίαν οὖν ὁ μέγας θεολόγος Γρηγόριος ἔμφασιν παρέχει, τοῦ ἄλλο εἶναι κατά τήν φύσιν τό κατά τόν Σωτῆρα ἀνθρώπινον, καί ἄλλο τό καθ᾿ ἡμᾶς, εἰ καί τισιν ἐνομίσθη, τῶ φάσκειν αὐτόν, "Εἴπαμεν ἄν ὡς παρά τοῦ ἀνθρώπου τυποῦσθαι τόν λόγον· οὐ τοῦ κατά τόν Σωτῆρα νοουμένου· τό γάρ ἐκείνου θέλειν, οὐδέν ὑπεναντίον Θεῷ θεωθέν ὅλον· ἀλλά τοῦ καθ' ἡμᾶς· ὡς τοῦ ἀνθρωπίνου θελήματος, οὐ πάντως ἑπομένου τῷ θείῳ, ἀλλ' ἀντιπίπτοντος ὡς τά πολλά καί ἀντιπαλαίοντος». Αὐτοῦ γάρ ἐστιν κυρίως καί λέγεται, οὐχ ὡς ἑτέρας ἤ ἐξ ἑτέρας ὅν πάρεξ τῆς ἡμετέρας οὐσίας καί φύσεως· ἀλλ᾿ ὡς δι᾿ ἐκεῖνον καί ἐν ἐκείνῳ, κατά τήν αὐτήν καί μίαν ὑπόστασιν γεγονός· καί οὐ καθ᾿ ἑαυτό χωρίς, ἤ δι᾿ ἑαυτό πραχθέν, ὥσπερ ἡμεῖς. Ὄθεν καί σποράν οὐκείαν καινοτομοῦντα τόν ἐπεισαχθέντα τῆς γεννήσεως τρόπον αὐτόν ἔσχε τόν Λόγον, ἅμα τῷ εἶναι φυσικῶς, καί τό ὑποστῆναι θεϊκῶς ἐν αὐτῷ κληρωσάμενον· ἵνα καί τό ἡμέτερον κυρωθῇ· καί τό ὑπέρ ἡμᾶς πιστευθῇ . ∆εῖ γάρ ἐν πᾶσιν καί τήν ὑπ' αὐτοῦ τοῦ σαρκωθέντος καί τελείως δι᾿ ἡμᾶς ἐνανθρωπήσαντος Θεοῦ Λόγου, καί τήν προσληφθεῖσαν φύσιν μετά τῶν αὐτῆς φυσικῶν συντηρεῖν· ὧν ἄνευ τό παράπαν οὔτε φύσις ἐστίν, ἀλλά φαντασία μόνη διάκενος, καί τήν ἕνωσιν διαφυλάττειν· τήν μέν, ἐν ἑτερότητι φυσικῇ σωζομένην· τήν δέ πάλιν, ἐν ὑποστατικῇ γνωριζομένην ταυτότητι· καί οὕτω τε σοφῶς ἅμα καί εὐσεβῶς, ὅλο διόλου τόν τῆς οἰκονομίας λόγον, ἄφυρτον ὁμοῦ καί ἀδιαίρετον ἀποφαίνειν.

Ὅν αὐτός ὀρθοδόξως κηρύττων, ἕξεις ἀνακηρύττοντα κατά τήν ὑπόσχεσιν, καί τῶν οἰκείων δωρούμενον ὥσπερ δι᾿ ἐλπίδος ἐνταῦθα, οὕτω διά πείρας ἐκεῖ τήν ἀπόλαυσιν· ἧς κἀμέ μετασχεῖν ἱκέτευσον, Πάτερ ἡγιασμένε, διά τῆς σῆς μεσιτείας προσάγων αὐτῷ τῷ καλοῦντι καί σώζοντι· καί μισθόν τῆς εἰς 15Α_082 ἀλλήλους τῶν ὁμογενῶν συμπαθείας, τῷ σύν αὐτῶ καί παρ᾿ αὐτῷ δοξασθῆναι χαριζομένῳ· ᾧ ἡ δόξα καί τό κράτος σύν τῷ παναγίῳ Πατρί, καί τῷ ζωοποιῷ αὐτοῦ Πνεύματι, εἰς τούς αἰῶνας τῶν αἰώνων. Ἀμήν.

ΠΡΟΣ ΤΟΥΣ ΛΕΓΟΝΤΑΣ, ΟΤΙ ΜΙΑΝ ΧΡΙΣΤΟΥ ΧΡΗ ΛΕΓΕΙΝ ΕΝΕΡΓΕΙΑΝ ...

Πρός τούς λέγοντας, ὅτι μίαν Χριστοῦ χρή λέγειν ἐνέργειαν κατ᾿ ἐπικράτειαν· διά τό ὡς δραστικωτέραν τήν θείαν αὐτοῦ, κατεπικρατεῖν τῆς ἀνθρωπίνης οὕτω χρή ἀπολογεῖσθαι.

Πρῶτον μέν δύο ἐνεργείας καί ὑμεῖς ὁμολογεῖτε· μίαν ἐπικρατοῦσαν· τήν

θείαν φημί· καί μίαν κρατουμένην· τήν ἀνθρωπίνην δηλονότι· ὅπερ ἐστί τῶν Πρός τι. Τά δέ Πρός τι, πάντως συνεισάγουσιν ἑαυτοῖς καί τά ἀντιδιαιρούμενα.

Ἔπειτα δέ, ὅτι εἰ κατ᾿ ἐπικράτειαν λέγετε τήν ἐνέργειαν, ὡς τῆς ἀνθρωπίνης διά τό ἐπικρατηθῆναι ἀναιρουμένης, μείωσιν αὐταῖς εἰσάγετε. Τό γάρ ἐπικρατοῦν, πάντως καί αὐτό τῶν πασχόντων ἐστί· καί αὐτό γάρ κρατεῖται ὑπό τοῦ ἐπικρατουμένου. Εἰ γάρ καί ἔλασσον, ὅμως δέ κρατεῖται πάντως· ὥσπερ χρυσός ἐπικρατῶν μέν τοῦ καταμιγνυμένου αὐτῷ ἀργυρίου, φέρε εἰπεῖν, ἤ χαλκοῦ·