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he refuted this rotten and easily refutable accusation, saying openly that he who holds the opinions of Origen and accepts his nonsensical arguments would be separated from God and from the company of Christians; they inquire a second time about Pyrrhus and what was said then, having put on a mask of goodness, whether knowing or taking it to heart. Then, next, and in what way he broke from communion with the patriarch. On which points, having proposed other inquiries and questions in the meantime, and having insisted that the Typos put forth by them ought to be honored, which was so vehemently detested and dishonored by him; and simply whatever seemed to them inescapable, and inserting things difficult to grasp in the responses, and refraining neither from threats against him, nor from insults; finally, when they saw themselves defeated in all things, and caught, as the saying goes, in their own snares [feathers]; having dissolved the council, they themselves went in haste to the emperor, announcing the man's resistance and his invincibility in arguments, and that no one could persuade Maximus to agree with our side, even if one were to try to punish him.

Κ∆´. A short time after that, and others arrive before him, being in custody

already; thinking perhaps that by attacking him frequently and intimidating him with words, they would find him more pliable. And the ones who arrived said they had been sent by the patriarch; who also proposed these things, just as they were, to the saint: "Of what Church are you," they say, "O you?"—for I will use their very words—"Of Byzantium, Rome, Antioch, Alexandria, Jerusalem? Behold, all of them, along with the provinces under them, have been united. If, therefore, you yourself are also of the Catholic Church, be united, lest, by innovating a strange path in your life, you suffer things which you do not expect." To whom the blessed one, how might you say, opportunely and wisely responds: "The Lord, having said that the Catholic Church is the right and saving confession of faith, on this account also blessed Peter for confessing well; upon which confession the God of all declared that He would build such a Church. Nevertheless, I wish to learn the confession upon which the entire union of the Churches has taken place; and if this has been done well, I myself will not be estranged."

ΚΕ´. (96) To whom the envoys, "Although we do not have," they said, "a command concerning this,

nevertheless we will speak, so that you may be completely without excuse. We speak of two energies because of the difference, and one because of the union." And he says: "Do you say the two have become one because of the union, or another one besides these? "No," they say, "but the two are one because of the union." "We are rid," he said, "of the matter, having fashioned for ourselves an insubstantial faith, and a non-existent God. For if we confuse the two into one because of the union, and again divide the one into two because of the difference, there will be neither a monad nor a dyad of energies; since they are always being cancelled out by each other, and rendering inactive the one to whom they belong, and completely non-existent. For that which does not have even one inalienable motion by nature, and a motion altered and changed by no principle of change, is deprived of all substance, according to the Fathers; having no energy that essentially characterizes it. This, therefore, I cannot say, nor was I taught by the holy Fathers to confess; therefore do what seems good to you, since you are the authorities."

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σαθράν ταύτην καί εὐδιάλυτον κατηγορίαν διέλυσε, φάμενος παῤῥησίᾳ, ὡς εἴη Θεοῦ κεχωρισμένος καί τῆς τῶν Χριστιανῶν μοίρας, ὁ τά Ὠριγένους φρονῶν, καί λόγους αὐτοῦ τούς ληρρώδεις παραδεχόμενος· περί τοῦ Πύῤῥου ἐκ δευτέρου καί τῶν τότε λεχθέντων πυνθάνονται, προσωπεῖον ὑποδύντες χρηστότητος, ἤ εἰδότες, ἤ ἐπί καρδίαν θέμενοι. Εἶθ' ἑξῆς, καί ὅτῳ τρόπῳ τῆς τοῦ πατριάρχου κοινωνίας ἀπέῤῥηξεν. Ἐφ' οἷς καί ἄλλας ἐν τῷ μεταξύ πεύσεις καί ἐρωτήσεις προτεινάμενοι, καί τόν παρ' αὐτοῖς προβαλλόμενον τύπον τιμᾶσθαι δέον ἰσχυρισάμενοι, οὕτω σφόδρα ὑπ' ἐκείνου βδελυττόμενον καί ἀτιμαζόμενον· καί ἁπλῶς ὅσα τούτοις ἐδόκει ἄφυκτά τινα, καί ταῖς ἀπαντήσεσι δύσληπτα παρενθέμενοι, καί μήτε ἀπειλῶν τῶν κατ' αὐτοῦ, μήτε ὕβρεων ἀποσχόμενοι· τέλος ὡς εἶδον ἑαυτούς ἡττωμένους ἐν ἅπασι, καί οἰκείοις, τό τοῦ λόγου, πίλοις [πτίλοις] ἁλισκομένους· τό συνέδριον λύσαντες, αὐτοί σπουδῇ πρός τόν βασιλέα εἰσῄεσαν, τήν τοῦ ἀνδρός ἔνστασιν, καί τό ἐν λόγοις ἀήττητον προσαγγέλοντες, καί ὅτι Μάξιμον οὐδείς ἄν πείσοι συνθέσθαι τοῖς ἡμετέροις, κἄν κολάζειν ἐπιχειροίη.

Κ∆´. Χρόνος τό ἀπ' ἐκείνου βραχύς, καί ἀφικνοῦνται πρός αὐτόν ἕτεροι, ἔμφρουρον

ἤδη τυγχάνοντα· οἰόμενοι τάχα τῷ συχνά προσβάλλειν, καί λόγοις δεδίττειν μαλακωτέρῳ ἐντεύξεσθαι. Ἔφασκον δ' οἱ ἀφιγμένοι πρός τοῦ πατριάρχου ἐστάλθαι· οἵ καί ταῦτα, ὡς εἶχον, προὔτειναν τῷ ἁγίῳ· "Ποίας εἶ, φασίν, ὦ οὗτος, Ἐκκλησίας;" αὐτοῖς γάρ τοῖς ἐκείνων χρήσομαι ῥήμασι·"Βυζαντίου,Ῥώμης, Ἀντιοχείας, Ἀλεξανδρείας, Ἱεροσολύμων; Ἰδού πᾶσαι μετά τῶν ὑπ' αὐτάς ἐπαρχιῶν ἡνώθησαν. Εἰ τοίνυν εἶ τῆς Καθολικῆς καί αὐτός Ἐκκλησίας, ἑνώθητι, μήπως ξένην ὁδόν τῷ βίῳ καινοτομῶν, πάθῃς ἅπερ οὐ προσδοκᾷς." Πρός οὕς ὁ μακάριος πῶς ἄν εἴποις ἐπικαίρως καί συνετῶν ἀποκρίνεται· "Καθολικήν Ἐκκλησίαν, τήν ὀρθήν καί σωτήριον τῆς πίστεως ὁμολογίαν, ὁ Κύριος εἶναι εἰπών, ἐπί τούτῳ καί Πέτρον καλῶς ὁμολογήσαντα, ἐμακάρισεν· ἐφ' ᾧ καί τήν τοιαύτην οἰκοδομήσειν Ἐκκλησίαν, ὁ τῶν ὅλων Θεός ἀπεφήνατο. Πλήν βούλομαι μαθεῖν τήν ὁμολογίαν, ἐφ' ᾗ πᾶσα ἡ τῶνἘκκλησιῶν γέγονεν ἕνωσις· καί εἰ καλῶς τοῦτο γέγονεν, οὐδ' αὐτός ἀλλοτριοῦμαι."

ΚΕ´. (96) Πρός ὅν οἱ ἀπεσταλμένοι, "Κἄν οὐκ ἔχωμεν, εἶπον, περί τούτου κέλευσιν,

ὅμως ἐροῦμεν, διά τό εἶναί σε παντελῶς ἀπροφάσιστον. ∆ύο λέγομεν ἐνεργείας διά τήν διαφοράν, καί μίαν διά τήν ἕνωσιν." Ὁ δέ φησι· "Τάς δύο, διά τήν ἕνωσιν μίαν φατέ γεγενῆσθαι, ἤ παρά ταύτας ἑτέραν; Οὔ, φασίν οὗτοι, ἀλλά τάς δύο μίαν διά τήν ἕνωσιν. Ἀπηλλάγημεν, ἔφη, πραγμάτων, ἑαυτοῖς ἀνυπόστατον πίστιν, καί Θεόν ἀνύπαρκτον πλάσαντες. Εἰ γάρ εἰς μίαν συγχέομεν τάς δύο διά τήν ἕνωσιν, καί πάλιν εἰς δύο διαιροῦμεν τήν μίαν διά τήν διαφοράν, οὐκ ἔσται μονάς οὔτε δυάς ἐνεργειῶν· ὑπ' ἀλλήλων ἀναιρουμένων ἀεί, καί ποιουσῶν ἀνενέργητον, τόν ᾧ προσπεφύκασι, καί παντελῶς ἀνύπαρκτον. Τό γάρ μηδέ μίαν ἔχων ἐκ φύσεως ἀναφαίρετον, καί μηδενί λόγῳ τροπῆς ἀλλοιουμένην καί μεταπίπτουσαν κίνησιν, πάσης οὐσίας ἐστέρηται, κατά τούς Πατέρας· οὐκ ἔχον ἐνέργειαν οὐσιωδῶς αὐτό χαρακτηρίζουσαν. Τοῦτο τοίνυν λέγειν οὐ δύναμαι, οὐδέ ἐδιδάχθην ἐκ τῶν ἁγίων Πατέρων ὁμολογεῖν· δοκοῦν οὖν ὑμῖν οὖσιν ἐξουσιασταῖς, ποιήσατε."