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acting indeed naturally in human things; for by nature he was man; but according to divine authority», but not led to act by some natural necessity and force as we are, he intertwined the divine and at the same time the human energy of the same one according to nature; so that neither was without the other, but they were known connaturally in and through each other, because of the indissoluble union; and comprehending both in a single expression, he proclaimed them periphrastically. So that by saying he acted both in divine and human things; even if not as God, nor indeed as man; because he was not, as I said, a bare God, nor a mere man; yet in truth to have acted, he might confirm the essential 0101 difference of the natural energies; but by comprehending them and expressing them summarily with the appropriate term through the theandric energy, he might teach their inseparable union.

And the wise Cyril’s phrase «one and cognate energy shown through both 15Α_134», holds to the greatest thought of this great Father. For he too teaches through it the connaturality and union of the natural energies. For this all-praised man, wishing to show that both the flesh is God, and the essential energy according to it, has become divine by its union with the Word who is God by nature, and worked things beyond man, not departing from that which it was by nature; just as, then, the Word Himself, by the assumption of it, willingly became man for our sakes, working the things of man; though being God by nature, declares that he did not heal and give life by an all-working command alone, as not being a bare God; but rather, for this very purpose, as a sort of co-worker, he hastened to take his holy flesh; and to give life and heal through it and through its touch and voice; so that he might show it to be able to give life, because it had become one with him in the union; and of him who by nature vivifies all things, and to be properly his flesh and not another's. Therefore he demonstrates one energy of him and of it, that is of the holy flesh, and cognate through both; one, indeed, by the union; and cognate again, by the parts; as being the same, both in the all-working command, and in the touch of the holy flesh; for through both, as God, the Word clearly demonstrated this; showing by giving life through it, that it too has become life-giving through and through; just as fire burning through iron, by union with itself renders the iron caustic; so that consequently the burning is not only of the fire by nature, but also of the iron because of the union; and again the divine energy of the Word in the miracles, does not belong to him alone because of his nature, but also of the holy flesh, because of the hypostatic union with it; for he took it as a co-worker with himself in divine things, 15Α_136 as the teacher says, just as the soul also takes its own body, for the fulfillment of its proper works. This, then, one and cognate energy shown through both, declaring the union of the natural energies; their heterogeneity and duality, just as also 0104 the theandric energy, properly signifies through itself that it is referred to both parts, from which and in which the one and only incarnate Word was known; and to belong to both, as having been shown through both, that is, the all-working command, and the touch of the holy flesh.

But one must not be at all surprised by 'cognate'; for 'cognate' has been said by the holy Fathers of both consubstantial and of different substances; and a witness is the Theologian and great Gregory, speaking thus about the soul in his Funeral Oration for his brother Caesarius, And a little later, having received back its cognate flesh, with which it philosophized on things from on high. Here the teacher has called the flesh 'cognate' to the soul because of the union, but not the nature. And again, in the sermon On the Holy Lights, concerning the

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δράσας μέν φυσικῶς τά ἀνθρώπινα· φύσει γάρ ἄνθρωπος ἦν· κατ᾿ ἐξουσίαν δέ θεϊκήν», ἀλλ᾿ οὐκ ἀνάγκῃ τινί καί βίᾳ καθ᾿ ἡμᾶς φυσικῇ πρός τό πράττειν ἀγόμενος, συνέπλεξε τήν τε θείαν ἅμα καί ἀνδρικήν τοῦ αὐτοῦ κατά φύσιν ἐνέργειαν· ὡς μηδετέραν τῆς ἑτέρας οὖσαν χωρίς, ἀλλ᾿ ἐν ἀλλήλαις τε καί δι᾿ ἀλλήλων συμφυῶς γνωριζομένας, διά τήν ἄλυτον ἕνωσιν· καί μοναδικῇ φωνῇ συλλαβών ἄμφω, περιφραστικῶς ἀνεκήρυξεν. Ἵνα τῷ μέν δρᾶσαι τά τε θεῖα καί ἀνθρώπινα εἰπεῖν· εἰ καί μή κατά Θεόν, μήτε μήν κατά ἄνθρωπον· ὅτι μή γυμνός, ὡς ἔφην, Θεός, μήτε ψιλός ἄνθρωπος ἦν· ὅμως δέ κατ᾿ ἀλήθειαν δρᾶσαι, τήν τῶν φυσικῶν ἐνεργειῶν οὐσιώδη 0101 πιστώσηται διαφοράν· τῷ δέ συλλαβεῖν ταύτας, καί τῇ προσφόρῳ φωνῇ συνοπτικῶς ἐξειπεῖν διά τῆς θεανδρικῆς ἐνεργείας, τήν τούτων ἀδιάσπαστον ἕνωσιν ἐκδιδάξῃ.

Καί ἡ Κυρίλλου δέ τοῦ σοφοῦ «μία τε καί συγγενής δι᾿ ἀμφοῖν 15Α_134 ἐπιδεδειγμένη ἐνέργεια», τῆς τοῦ μεγάλου τούτου Πατρός μεγίστης ἔχεται διανοίας. Τήν γάρ τῶν φυσικῶν ἐνεργειῶν καὐτός συμφυΐαν καί ἕνωσιν δι᾿ αὐτῆς ἐκπαιδεύει. Θέλων γάρ δεῖξαι καί ὁ πανεύφημος οὗτος ἀνήρ, ὥς ἥ τε σάρξ Θεός, καί ἡ κατ᾿ αὐτήν οὐσιώδης ἐνέργεια, θεία τῇ πρός τῇ φύσει Θεόν Λόγον ἑνώσει γεγένηται, καί τά ὑπέρ ἄνθρωπον ἐνήργει, μή ἐκστᾶσα τούτου, οὗπερ ἦν κατά φύσιν· ὥσπερ οὖν καί αὐτός ὁ Λόγος τῇ ταύτης προσλήψει δι᾿ ἡμᾶς ἑκουσίως γέγονεν ἄνθρωπος, τά κατά ἄνθρωπον ἐνεργῶν· καίπερ ὑπάρχων φύσει Θεός, διαγορεύει τοῦτον, μή παντουργῷ προστάγματι μόνον ἰᾶσθαι καί ζωοποιεῖν, ὡς μή Θεόν ὄντα γυμνόν· ἀλλά συνεργάτιν ὥσπερ τινά, πρός τοῦτο δή μάλιστα, τήν ἁγίαν αὐτοῦ σάρκα λαμβάνειν ἐπείγεσθαι· καί ζωοποιεῖν καί θεραπεύειν δι᾿ αὐτῆς καί τῆς κατ᾿ αὐτήν ἀφῆς καί φωνῆς· ἵνα ταύτην δεικνύῃ ζωοποιεῖν δυναμένην, διά τό πρός αὐτήν ἐν τῇ ἑνώσει γενέσθαι· καί αὐτοῦ τοῦ φύσει ζωογονοῦντος τά σύμπαντα, καί οὐχ ἕτερον σάρκα κυρίως ὑπάρχειν. ∆ιό καί μίαν αὐτοῦ καί αὐτῆς, φημί τῆς ἁγίας σαρκός καί συγγενῆ δι' ἀμφοῖν ἐπιδεικνύει ἐνέργειαν· μίαν μέν, τῇ ἑνώσει· συγγενῆ δέ πάλιν, τοῖς μέρεσιν· ὡς τήν αὐτήν οὖσαν, ἔν τε παντουργῷ προστάγματι, καί ἁφῇ τῆς ἁγίας σαρκός· δι᾿ ἀμφοῖν γάρ, ὡς Θεός, ὁ Λόγος, ταύτην σαφῶς ἐπεδείκνυτο· δεικνύς τῷ καί δι᾿ αὐτῆς ζωοποιεῖν, ὡς καί αὐτή γέγονεν δι᾿ ὅλου ζωοποιός· καθάπερ καί πῦρ διά σιδήρου καῖον, ἑνώσει τῇ πρός αὐτόν καυστικόν ἀποφαίνει τόν σίδηρον· ὡς εἶναι λοιπόν διά τοῦτο μή τοῦ πυρός κατά φύσιν μόνον τήν καῦσιν, ἀλλά καὐτοῦ τοῦ σιδήρου διά τήν ἕνωσιν· καί τήν ἐν τοῖς θαύμασι θείαν τοῦ Λόγου πάλιν ἐνέργειαν, μή τοῦ αὐτοῦ μόνον διά τήν φύσιν ὑπάρχειν, ἀλλά καὐτῆς τῆς ἁγίας σαρκός, διά τήν πρός αὐτήν καθ᾿ ὑπόστασιν ἕνωσιν· συνεργάτιν γάρ ἑαυτοῦ ταύτην ἐν τοῖς θείοις παρελάμβανεν, 15Α_136 ᾗ φησιν ὁ διδάσκαλος, ὥσπερ καί ψυχή τό ἴδιον σῶμα, πρός τήν τῶν οἰκείων ἔργων ἐκπλήρωσιν. Αὕτη γοῦν ἡ μία καί συγγενής δι᾿ ἀμφοῖν ἐπιδεδειγμένη ἐνέργεια, τῶν κατά φύσιν ἐνεργειῶν δηλοῦσα τήν ἕνωσιν· τό ἑτερογενές τούτων καί δυϊκόν, καθάπερ καί 0104 ἡ θεανδρική ἐνέργεια, δι᾿ ἑαυτῆς κυρίως σημαίνει τῷ πρός ἄμφω τά μέρη, τῶν ἐξ ὧν καί ἐν οἷς ὁ εἷς καί μόνος ἐγνωρίζετο σεσαρκωμένος Λόγος, ἀναφέρεσθαι· καί ἀμφοτέρων ὑπάρχειν, ὡς δι᾿ ἀμφοῖν, τοῦ τε παντουργοῦ προστάγματος, καί τῆς ἀφῆς τῆς ἁγίας σαρκός ἐπιδεδειγμένη.

Οὐ δεῖ δέ τῷ συγγενεῖ ξενίζεσθαι παντελῶς· ἐπί τε γάρ ὁμοουσίων καί ἑτερουσίων λέλεκται τοῖς ἁγίοις Πατράσι τό συγγενές· καί μάρτυς ὁ Θεολόγος καί μέγας Γρηγόριος, περί ψυχῆς λέγων οὕτως ἐν τῷ εἰς Καισάριον τόν αὐτοῦ ἀδελφόν Ἐπιταφίῳ λόγῳ, Μικρόν δε ὕστερον καί τό συγγενές σαρκίον ἀπολαβοῦσα, ᾧ τά ἐκεῖθεν συνεφιλοσόφησεν. Ἐνταῦθα διά τήν ἕνωσιν, ἀλλ᾿ οὐ τήν φύσιν συγγενῆ τῇ ψυχῇ τήν σάρκα κέκληκεν ὁ διδάσκαλος. Καί πάλιν, Ἐν τῷ Εἰς τά φῶτα, περί τοῦ