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MAX. Nor, except only the hypostasis of the same natures. For just as the same one was a hypostasis unconfusedly of the same natural properties.

PYR. Why then did the Fathers, whose words have become law and canon of the Church, not say that the glory and the dishonor are common? For, he says, that from which the glory is common is one thing; and that from which the dishonor is, is another.

15Γ_126 MAX. This was said by the holy Fathers in the mode of the communication of properties. But it is manifest that the communication of properties is not of one, but of two, and of unequal things; by way of exchange, the things naturally belonging to each part of Christ being made of the other according to the ineffable union 0297 without a change and confusion of the one part to the other according to the natural principle. If, therefore, you say the will is common in the mode of the communication of properties, you will not say one, but two wills; and your sophism is turned back upon you again to that from which you were eager to flee.

PYR. What then? Was the flesh not moved by the nod of the Logos united to it? MAX. You divide Christ by saying this. For by his nod was moved also

Moses, and David, and as many as have become receptive of the divine energy by the putting away of human and carnal properties. But we, following the holy Fathers, as in all things, so also in this, say that the God of all himself, having immutably become man, not only, as God, willed as the same one in a way suitable to his divinity, but also, as man, willed as the same one in a way suitable to his humanity. For if beings, having come into existence out of non-beings, have a power cohesive of being, not of non-being; and if the property of this according to nature is the impulse towards things that are constitutive, and the aversion from things that are destructive; therefore also the super-essential Logos, having been humanly substantiated, had also the cohesive power of the being of his humanity; whose impulse and aversion he showed by his action, when he willed; the impulse, in that he made so much use of what is natural and blameless as even to be considered not God by the unbelievers; the aversion, in that at the time of the passion he voluntarily made the recoil from death. What absurdity, therefore, has the Church of God committed, in confessing unfailingly in him, along with his human and created nature, also the principles implanted in it by him as creator, without which it is impossible for the nature to exist?

15Γ_128 PYR. If timidity is naturally present in us, and this is one of the blameworthy things, then according to you the blameworthy things, that is, sin, lie naturally in us.

MAX. Again, by homonymy you deceive yourself, not the truth. For there is timidity both according to nature and contrary to nature; and timidity according to nature is a cohesive power of being by way of recoil; but contrary to nature is an irrational recoil. Therefore, the Lord did not at all admit that which is contrary to nature, since it comes from a betrayal of the reasonings; but that which is according to nature, as indicative of the power inherent in the nature which claims being, he willed for our sake, as good, and accepted. For the natural properties of the will do not lead the way in the Lord as they do in us; but just as, having truly hungered and thirsted, he did not hunger and thirst in the manner that is in us, but in that which is beyond us; for it was voluntarily; so also, having truly been timid, he was timid not as we are, but beyond us. And, to speak generally, everything natural 0300 in Christ, has joined to its own principle also the mode that is beyond nature, so that both the nature might be confirmed through the principle, and the economy through the mode.

PYR. Therefore, in order that we might escape this subtle technical argument, which is difficult for the many to grasp, let us confess the same one to be perfect God and perfect man, avoiding all the rest, since the perfect implies in itself the natural properties.

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ΜΑΞ. Οὐδέ, ἤ μόνην τήν τῶν αὐτῶν φύσεων ὑπόστασιν. Ὥσπερ γάρ ὑπόστασις ἦν ὁ αὐτός ἀσυγχύτως τῶν αὐτῶν φυσικῶν.

ΠΥΡ. Τί οὖν οἱ Πατέρες, ὧν οἱ λόγοι νόμος καί κανών Ἐκκλησίας καθέστηκε, καί τήν δόξαν, καί τήν ὕβριν οὐκ εἶπον κοινήν; Ἕτερον γάρ, φησίν, ἐκεῖνο, ἐξ οὗ τῆς δόξης κοινόν· καί ἕτερον, ἐξ οὗ τό τῆς ὕβρεως.

15Γ_126 ΜΑΞ. Τῷ τῆς ἀντιδόσεως τρόπῳ τοῦτο ἁγίοις εἴρηται Πατράσι. Πρόδηλον δέ ὡς ἡ ἀντίδοσις ἑνός οὐκ ἔστιν, ἀλλά δύο, καί ἀνίσων· κατ᾿ ἐπαλλαγήν, τά φυσικῶς ἑκατέρῳ μέρει τοῦ Χριστοῦ προσόντα, κατά τήν ἄῤῥητον ἕνωσιν θατέρων πεποιημένων 0297 χωρίς τῆς θατέρου μέρους πρός τό ἕτερον κατά τόν φυσικόν λόγον μεταβολῆς καί συμφύρσεως. Εἰ οὖν τῷ τῆς ἀντιδόσεως τρόπῳ κοινόν λέγεις τό θέλημα, οὐχ ἕν, ἀλλά δύο λέξεις τά θελήματα· καί περιετράπη σοι πάλιν τό σοφόν εἰς ἐκεῖνο, ἐξ οὗ φυγεῖν ἐσπούδασας.

ΠΥΡ. Τί οὖν; Οὐ νεύματι τοῦ ἑνωθέντος αὐτῇ Λόγου ἡ σάρξ ἐκινεῖτο; ΜΑΞ. ∆ιαιρεῖς τόν Χριστόν, οὕτω λέγων. Νεύματι γάρ αὐτοῦ ἐκινεῖτο καί

Μωϋσῆς, καί ∆αβίδ, καί ὅσοι τῆς θείας ἐνεργείας χωρητικοί, τῇ ἀποθέσει τῶν ἀνθρωπίνων καί σαρκικῶν ἰδιωμάτων γεγόνασιν. Ἡμεῖς δέ τοῖς ἁγίοις Πατράσιν, ὡς ἐν ἅπασι, κἀν τούτῳ ἑπόμενοι, φαμέν, ὅτιπερ αὐτός ὁ τῶν ὅλων Θεός, ἀτρέπτως γενόμενος ἄνθρωπος, οὐ μόνον ὡς Θεός ὁ αὐτός καταλλήλως τῇ αὐτοῦ θεότητι ἤθελεν, ἀλλά καί ὡς ἄνθρωπος ὁ αὐτός καταλλήλως τῇ αὐτοῦ ἀνθρωπότητι. Εἰ γάρ ἐξ οὐκ ὄντων τά ὄντα γενόμενα, καί τοῦ ὄντος, οὐ τοῦ μή ὄντος ἔχουσι ἀνθεκτικήν δύναμιν· ταύτης δέ κατά φύσιν ἴδιον ἡ πρός τά συστατικά ὁρμή, καί πρός τά φθαρτικά ἀφορμή· ἄρα καί ὁ ὑπερούσιος Λόγος, ἀνθρωπικῶς οὐσιωθείς, ἔσχε καί τοῦ ὄντος τῆς αὐτοῦ ἀνθρωπότητος τήν ἀνθεκτικήν δύναμιν· ἧς τήν ὁρμήν καί ἀφορμήν θέλων δι᾿ ἐνεργείας ἔδειξε· τήν μέν ὁρμήν ἐν τῷ τοῖς φυσικοῖς καί ἀδιαβλήτοις τοσοῦτον χρήσασθαι, ὡς καί μή Θεόν τοῖς ἀπίστοις νομίζεσθαι· τήν δέ ἀφορμήν ἐν τῷ καιρῷ τοῦ πάθους, ἐκουσίως τήν πρός τόν θάνατον συστολήν ποιήσασθαι. Τί οὖν τῶν ἀτόπων ἡ τοῦ Θεοῦ πέπραχεν Ἐκκλησία, μετά τῆς ἀνθρωπίνης αὐτοῦ καί κτιστῆς φύσεως, καί τούς δημιουργικῶς αὐτῇ παρ᾿ αὐτοῦ ἐντεθέντας ἐν αὐτῷ ἀνελλιπῶς ὁμολογοῦσα λόγους, ὧν καί ἄνευ εἶναι τήν φύσιν ἀδύνατον;

15Γ_128 ΠΥΡ. Εἰ φυσικῶς ἡμῖν πρόσεστιν ἡ δειλία, τῶν διαβεβλημένων δέ αὕτη, ἄρα καθ᾿ ὑμᾶς φυσικῶς ἡμῖν ἔγκειται τά διαβεβλημένα, ἤγουν ἡ ἁμαρτία.

ΜΑΞ. Πάλιν ἐκ τῆς ὁμωνυμίας ἑαυτόν, οὐ τήν ἀλήθειαν παραλογίζῃ. Ἔστι γάρ καί κατά φύσιν καί παρά φύσιν δειλία· καί κατά φύσιν μέν δειλία ἐστί, δύναμις κατά συστολήν τοῦ ὄντος ἀνθεκτική· παρά φύσιν δέ, παράλογος συστολή. Τήν οὖν παρά φύσιν ὁ Κύριος, ἅτε δι᾿ ἐκ προδοσίας οὖσαν λογισμῶν, ὅλως οὐ προσήκατο· τήν δέ κατά φύσιν, ὡς τῆς ἐνυπαρχούσης τῇ φύσει ἀντιποιητικῆς τοῦ εἶναι δυνάμεως ἐνδεικτικήν, θέλων δι' ἡμᾶς, ὡς ἀγαθός, ἐδέξατο. Οὐ γάρ προσηγεῖται ἐν τῷ Κυρίῳ καθάπερ ἐν ἡμῖν, τῆς θελήσεως τά φυσικά· ἀλλ᾿ ὥσπερ πεινάσας ἀληθῶς, καί διψήσας, οὐ τρόπῳ τῷ καθ᾿ ἡμᾶς ἐπείνασεν καί ἐδίψησεν, ἀλλά τῷ ὑπέρ ἡμᾶς· ἑκουσίως γάρ· οὕτω καί δειλιάσας ἀληθῶς, οὐ καθ᾿ ἡμᾶς, ἀλλ᾿ ὑπέρ ἡμᾶς ἐδειλίασε. Καί καθόλου φάναι, πᾶν φυσικόν 0300 ἐπί Χριστοῦ, συνημμένον ἔχει τῷ κατ᾿ αὐτό λόγῳ καί τόν ὑπέρ φύσιν τρόπον ἵνα καί ἡ φύσις διά τοῦ λόγου πιστωθῇ, καί ἡ οἰκονομία διά τοῦ τρόπου.

ΠΥΡ. Οὐκοῦν ἵνα τήν λεπτήν ταύτην, καί τοῖς πολλοῖς δύσληπτον τεχνολογίαν ἐκφύγωμεν, Θεόν τέλειον τόν αὐτόν, καί ἄνθρωπον τέλειον ὁμολογήσωμεν, τά λοιπά πάντα ἐκκλίνοντες, ὡς τοῦ τελείου τά φυσικά παρ᾿ ἑαυτῷ συνεμφαίνοντος.