18

but he himself also being mastered, although less so, but it is clear that it is according to the quantity that has been mixed in.

AGAINST THOSE WHO SAY THAT JUST AS THERE IS ONE ENERGY OF AN INSTRUMENT AND OF THE ONE MOVING IT,

SO ALSO ... Against those who say that just as there is one energy of an instrument and of the one moving it,

so also there is one energy of the divinity and the humanity. If you say the instrument is natural, according to you 15Α_084 the Word will be contemporaneous with the flesh, or the flesh co-eternal with the Word; for everything that uses a natural instrument has it as contemporaneous, just as the soul has the body; and it is time for us to call the divine nature a creature, or the body uncreated. But if you say the instrument is artificial, you introduce it as soulless, and separately standing apart and divided; and not always being moved, but whenever it seems good to the worker to take it in hand and to work; and for the rest you will be shown to agree with the mad Nestorius, who divides and separates the two natures of Christ the God which have come together into one hypostasis and one person; or disciples of the impious Apollinarius, who says the body of Christ is soulless and mindless.

AGAINST THOSE WHO SAY THERE IS ONE COMPOSITE ENERGY OF CHRIST

Against those who say there is one composite energy of Christ. The composite energy is certainly of a composite nature. And every composite

nature has a contemporaneous and involuntary genesis; for it is created, and circumscribed by its own place and world; and it is comprehensive of many 0065 individuals. It is time, then, for you who say there is one composite energy of Christ, also to speak of a composite nature of Christ, of which it is also definitive, having its parts contemporaneous; and the coming together of these parts involuntary and constrained; created and circumscribed by its own world and place; and for the rest, also a multitude of Christs of whom this is predicated.

CONCERNING "FATHER, IF IT IS POSSIBLE, LET THIS CUP PASS FROM ME"

Concerning "Father, if it is possible, let this cup pass from me". If the, "Father, if it is possible, let this cup pass from me," 15Α_086

having the appearance of drawing back, you take from the human being, "not the one conceived in the Savior (for his willing, being wholly deified, is in no way contrary to God), but the one according to us, as the human will does not in every way follow God, but for the most part opposes and struggles against him," as the divine Gregory says; the remainder of the prayer, that is, the "Not as I will, but let your will prevail," what does it seem to you? To be of drawing back, or of courage? Of supreme assent, or of dissension? But that it is not of opposition, nor of cowardice, but rather of complete connaturality and assent, no one who has sense will deny.

And if it is of complete connaturality and assent, from which one do you expect this? From the human being according to us, or the one conceived in the Savior? But if from the one according to us, the teacher's statement speaking about it is in error: "As the human will does not in every way follow the divine will, but for the most part opposes and struggles against it." For if it follows, it does not oppose; and if it opposes, it does not follow. For the one is destroyed by the other as being opposite 0068 and

18

κρατούμενος δέ καί αὐτός, εἰ καί ἦττον, δῆλον δέ ὅτι κατά τήν ποσότητα τήν προσμιγεῖσαν.

ΠΡΟΣ ΤΟΥΣ ΛΕΓΟΝΤΑΣ, ΟΤΙ ΩΣΠΕΡ ΟΡΓΑΝΟΥ ΚΑΙ ΤΟΥ ΚΙΝΟΥΝΤΟΣ ΜΙΑ ΕΝΕΡΓΕΙΑ,

ΟΥΤΩΣ ... Πρός τούς λέγοντας, ὅτι Ὥσπερ ὀργάνου καί τοῦ κινοῦντος μία ἐνέργεια,

οὕτως καί θεότητος καί ἀνθρωπότητος μία ἐνέργεια. Εἰ μέν φυσικόν τό ὄργανόν φατε, σύγχρονος ἔσται καθ' ὑμᾶς 15Α_084 ὁ

Λόγος τῇ σαρκί, ἤ ἡ σάρξ τῷ Λόγῳ συναΐδιος· πᾶν γάρ κεχρημένον φυσικῷ ὀργάνῳ, σύγχρονον τοῦτο ἔχει· ὥσπερ τό σῶμα, ἡ ψυχή· καί ὥρα ἡμᾶς καί κτίσμα τήν θείαν φύσιν λέγειν, ἤ τό σῶμα ἄκτιστον. Εἰ δέ τεχνικόν τό ὄργανον λέγετε, ἄψυχον τοῦτο εἰσάγετε, καί ἰδίᾳ διεστηκός καί μεμερισμένον· καί οὐκ ἀεί κινούμενον, ἀλλ᾿ ὅτε τῷ ἐργαζομένῳ δόξει τοῦτο μετά χεῖρας λαβεῖν καί ἐργάζεσθαι· καί λοιπόν ἤ Νεστορίου τοῦ παράφρονος σύμφρονες δειχθήσεσθε, διαιροῦντος καί διιστῶντος τά εἰς μίαν ὑπόστασιν καί ἕν πρόσωπον συνελθούσας Χριστοῦ τοῦ Θεοῦ δύο φύσεις· ἤ Ἀπολιναρίου τοῦ ἀσεβοῦς φοιτηταί, τό ἄψυχον καί ἄνουν τό σῶμα τοῦ Χριστοῦ λέγοντος.

ΠΡΟΣ ΤΟΥΣ ΛΕΓΟΝΤΑΣ, ΜΙΑΝ ΣΥΝΘΕΤΟΝ ΤΟΥ ΧΡΙΣΤΟΥ ΕΝΕΡΓΕΙΑΝ

Πρός τούς λέγοντας, μίαν σύνθετον τοῦ Χριστοῦ ἐνέργειαν. Ἡ σύνθετος ἐνέργεια, πάντως συνθέτου φύσεώς ἐστι. Πᾶσα δέ σύνθετος

φύσις, ὁμόχρονον καί ἀκούσιον ἔχει τήν γένεσιν· κτιστή γάρ ὑπάρχει, καί τόπῳ καί κόσμῳ ἰδίῳ περιγραφομένη· καί ἀτόμων 0065 πολλῶν ἐστι περιληπτική. Ὥρα οὖν ὑμᾶς μίαν Χριστοῦ σύνθετον λέγοντας ἐνέργειαν, καί σύνθετον Χριστοῦ φύσιν λέγειν, ἧς καί ἔστιν ἀφοριστική, σύγχρονα τό μέρη ἔχουσαν· καί τούτων τήν σύνοδον ἀκούσιον καί ἠναγκασμένην· κτιστήν τε καί κόσμῳ ἰδίῳ καί τόπῳ περιγεγραμμένην· λοιπόν δέ καί πλῆθος Χριστῶν καθ᾿ ὧν αὕτη κατηγορεῖται.

ΠΕΡΙ ΤΟΥ «ΠΑΤΕΡ, ΕΙ ∆ΥΝΑΤΟΝ, ΠΑΡΕΛΘΕΤΩ ΑΠ' ΕΜΟΥ ΤΟ ΠΟΤΗΡΙΟΝ

Περί τοῦ «Πάτερ, εἰ δυνατόν, παρελθέτω ἀπ᾿ ἐμοῦ τό ποτήριον». Εἰ τό, Πάτερ, εἰ δυνατόν, παρελθέτω ἀπ᾿ ἐμοῦ τό ποτήριον, 15Α_086

συστολῆς ἔμφασιν ἔχον, ἀπό τοῦ ἀνθρώπου λαμβάνεις, "οὐ τοῦ κατά τόν Σωτῆρα νοουμένου (τό γάρ ἐκείνου θέλειν, οὐδέν ὑπεναντίον Θεῷ, θεωθέν ὅλον), ἀλλά τοῦ καθ᾿ ἡμᾶς, ὡς τοῦ ἀνθρωπικοῦ θελήματος οὐ πάντως ἑπομένου τῷ Θεῷ, ἀλλ᾿ ἀντιπίπτοντος ὡς τά πολλά καί ἀντιπαλαίοντος" ἧ φησιν ὁ θεῖος Γρηγόριος· τό ἑξῆς τῆς εὐχῆς, ἤγουν τό, Οὐχ ὅ ἐγώ θέλω, ἀλλά τό σόν ἰσχυέτω θέλημα, τί σοι δοκεῖ; συστολῆς ὑπάρχειν, ἤ ἀνδρείας; συννεύσεως ἄκρας, ἤ διαστάσεως; Ἀλλ᾿ ὅτι μέν οὐκ ἀντιπτώσεως, οὔτε δειλίας, συμφυΐας δέ μᾶλλον ἐντελοῦς καί συννεύσεως, οὐδείς ἀντερεῖ τῶν νοῦν ἐχόντων.

Καί εἰ συμφυΐας ἐντελοῦς καί συννεύσεως, ἐκ τίνος ταύτης προσδέχῃ; τοῦ καθ᾿ ἡμᾶς, ἤ τοῦ κατά τόν Σωτῆρα νοουμένου ἀνθρώπου; ἀλλ᾿ εἰ μέν ἐκ τοῦ καθ᾿ ἡμᾶς, ἡμάρτηται περί αὐτοῦ διαγορεύων ὁ τοῦ διδασκάλου λόγος· " Ὡς τοῦ ἀνθρωπικοῦ θελήματος οὐ πάντως ἑπομένου τῷ θείῳ θελήματι, ἀλλ᾿ ἀντιπίπτοντος ὡς τά πολλά καί ἀντιπαλαίοντος». Εἰ γάρ ἕπεται, οὐκ ἀντιπίπτει· καί εἰ ἀντιπίπτει, οὐχ ἕπεται. Θατέρῳ γάρ θάτερον ὡς ἀντικείμενον 0068 ἀναιρεῖται καί