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teaching of the only-begotten Son, he says: And He who is witnessed to by the kindred Spirit. Now he said "kindred" on account of the nature, but not the union. But the wise Cyril himself takes "kindred" without reservation even of things divided in essence and hypostasis; and he says the following when commenting on the evangelist John, concerning the healing in divine baptism, "having some kinship with both of the things declared. For with the Spirit he sanctifies the spirit of man; and with water, in turn, the body." But what, and what sort of kinship is there of the Holy Spirit and water according to essence or hypostasis, to our spirit and body? Even if it is especially by grace that this is added to us and to the parts of which we are composed, through the sacred regeneration.

15Α_138 But again the monadic number itself, as is clear to all, is employed by the saints for each of the genera in cases both of same substance and of different substance(1), when they are considering what pertains to union, as in, "One from both, and through one, both," and, "One hypostasis and one nature of God the Word incarnate." And, "For if the composite is one, it is not by nature, but by the coming together." And again in the case of things of the same substance, as in, "And He was, and He was, but He was one. Light and light, and light, but one light." And, "One God, and one is the highest nature," says Gregory the Theologian. Therefore, one must not at all interpret the monadic or kindred sayings of the saints, spoken on account of the union, for the overthrow of the dual or heterogeneous things said by them on account of the difference; or again 0105 these [sayings] against those. For one who interprets thus, and does not equally embrace both, and fittingly adapt the one to the union, and the other to the natural difference; will certainly fall, as is likely, into either division or confusion; or rather to speak properly, he involves himself, and is cast out from the true communion and confession of the holy Fathers. For even if the flesh became one with the Word hypostatically, and through the union was enriched with His energy; it in no way fell from being a creature in substance, nor did it suffer any departure from its natural and blameless passions. And if this is properly so, as indeed it is, it possessed a nature that was different, and manifestly a natural energy different from the Word. The incarnate Word Himself had it as man; for it was His by nature. For since He shared in blood and flesh just like us, the same one had two natural energies just as He had natures: the divine and Paternal, and the human, which is ours; through which He was believed to be the same one, God and man. For of those things whose natural energies He had, 15Α_140 of these, clearly, also the natures. For as God, through both the voice and the touch of His holy flesh, He was shown to be healing and giving life by nature; so again, the same one, being man, was substantially known, through the same touch and hand, girding himself with a towel, and washing the feet of the disciples; and breaking the loaves, and distributing them to them; and dipping the morsel into the dish; and again through His voice declaring the sorrow He felt, "My soul is very sorrowful, even to death." And, "Now is my soul troubled." And, "So, could you not watch with me one hour?" And all such things, in no way setting aside what belongs by nature to each nature, of which and in which He is constituted; but by natural energies confirming the natures.

But that it may be shown also through the wise Cyril, that the flesh did not have one energy by nature with the Word, just as it did not have one nature, even if it became kindred to Him by being deified through the union, let us hear what he relates, when interpreting the Gospel according to Matthew, in the second book of the confession. "For this reason," he says, "He works in the Spirit of God. For in truth, it is not a natural energy of the flesh and

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μονογενοῦς Υἱοῦ διδάσκων, φησί· Καί ὁ ὑπό τοῦ συγγενοῦς μαρτυρούμενος Πνεύματος. Νῦν τό συγγενές διά τήν φύσιν, ἀλλ᾿ οὐ τήν ἕνωσιν εἴρηκεν. Αὐτός δέ Κύριλλος ὁ σοφός κἀπί τῇ οὐσίᾳ καί ὑποστάσει διῃρημένων τό συγγενές ἀπαρατηρήτως λαμβάνει· καί τάδε λέγει τόν εὐαγγελιστήν Ἰωάννην ὑπομνηματίζων, περί τῆς κατά τό θεῖον βάπτισμα θεραπείας, "Συγγενῶς πως ἐχούσης πρός ἄμφω τῶν δεδηλωμένων. Πνεύματι μέν γάρ ἁγιάζει τοῦ ἀνθρώπου τό πνεῦμα· ὕδατι δέ αὖ, τό σῶμα», Τίς δέ, καί ποία συγγένεια Πνεύματος ἁγίου καί ὕδατος κατά τε οὐσίαν ἤ ὑπόστασιν, πρός τό ἡμέτερον πνεῦμα καί σῶμα; εἰ καί τά μάλιστα κατά χάριν ἡμῖν καί τοῖς ἐξ ὧν συγκείμεθα μέρεσιν αὕτη προσγίνεται, διά τήν ἱεράν ἀναγέννησιν.

15Α_138 Ἀλλά καὐτός αὖθις ὁ μοναδικός ἀριθμός, ὡς πᾶσιν εὔδηλον, καθ᾿ ἕκαστον τῶν ἐν πτώσει γενῶν ἔν τε ὁμοουσίοις καί ἑτερουσίοις(1) πρός τῶν ἁγίων παραλαμβάνεται, τό καθ' ἕνωσιν, ἤ δηλονότι σκοπούντων, ὡς τό, «Εἷς ἐξ ἀμφοῖν, καί δι᾿ ἑνός ἀμφότερα», Καί τό, «Μία ὑπόστασις καί μία φύσις τοῦ Θεοῦ Λόγου σεσαρκωμένη». Καί τό, «Εἰ γάρ καί τό συναμφότερον ἕν, ἀλλ᾿ οὐ τῇ φύσει, τῇ δέ συνόδῳ». Καί πάλιν ἐπί τῶν ὁμοουσίων, ὡς τό, " Καί ἦν, καί ἦν, ἀλλ᾿ ἕν ἦν. Φῶς καί φῶς, καί φῶς, ἀλλ᾿ ἕν φῶς. Καί τό " Εἷς Θεός, καί μία φύσις ἡ ἀνωτάτη», φησίν ὁ Θεολόγος Γρηγόριος. Οὐ δεῖ τοιγαροῦν τάς μοναδικάς τῶν ἁγίων φωνῶν ἤ συγγενεῖς διά τήν ἕνωσιν εἰρημένας, ἐπ᾿ ἀνατροπῇ τῶν δυϊκῶν ἤ ἑτερογενῶν λελεγμένων αὐτοῖς, διά τήν διαφοράν ἐκδέχεσθαι παντελῶς· ἤ πάλιν 0105 κατ᾿ ἐκείνων ταύτας. Ὁ γάρ οὕτως ἐκλαμβάνων, καί μή ἀμφοτέρας ἐπίσης ἀσπαζόμενος, καί προσηκόντως, τάς μέν, τῆ ἑνώσει, τάς δέ, τῇ φυσικῇ διαφορᾷ προσαρμόζων· ἤ διαιρέσει πάντως, ἤ συγχύσει κατά τό εἰκός περιπίπτει· μᾶλλον δέ φάναι κυρίως, ἑαυτόν περιβάλλει, καί τῆς τῶν ἁγίων Πατέρων διωθεῖται κοινωνίας ἀληθοῦς καί ὁμολογίας. Εἰ γάρ καί πρός τόν Λόγον ἕν ἡ σάρξ καθ' ὑπόστασιν γέγονε, καί τῇ ἑνώσει τήν ἐνέργειαν αὐτοῦ κατεπλούτησεν· ἀλλ᾿ οὐδαμῶς τοῦ κτίστην κατ᾿ οὐσίαν ὑπάρχειν διέπεσεν, οὔτε τῶν φυσικῶν καί ἀδιαβλήτων παθῶν τήν οἰανοῦν πέπονθεν ἐκδρομήν. Καί εἰ τοῦτο κυρίως ἐστίν, ὥσπερ οὖν καί ἐστι, διάφορον τήν τε φύσιν αὐτήν, καί τήν φυσικήν πρός τόν Λόγον ἐκέκτητο προδήλως ἐνέργειαν. Ἦν αὐτός ἔχων ὁ σαρκωθείς Λόγος ὡς ἄνθρωπος· αὐτοῦ γάρ ἦν κατά φύσιν. Αἵματος γάρ καί σαρκός παραπλησίως ἡμῖν κεκοινώνηκε, δύο φυσικάς εἶχεν ὁ αὐτός ἐνεργείας ὥσπερ οὖν καί φύσεις· τήν θείαν καί Πατρικήν, καί τήν καθ᾿ ἡμᾶς ἀνθρωπίνην· δι᾿ ὧν ὅτι Θεός ἦν ὁ αὐτός καί ἄνθρωπος ἐπιστεύετο. Ὧν γάρ εἶχε τάς φυσικάς ἐνεργείας, τούτων 15Α_140 δηλαδή καί τάς φύσεις. Ὡς γάρ Θεός, διά τε φωνῆς καί ἀφῆς τῆς ἁγίας σαρκός, ἰώμενός τε καί ζωοποιῶν ἐδείκνυτο κατά φύσιν· οὕτω πάλιν καί ἄνθρωπος ὤν ὁ αὐτός οὐσιωδῶς ἐγνωρίζετο, διά τῆς αὐτῆς ἀφῆς καί χειρός, λεντίῳ διαζωννύμενος, καί νίπτων τούς πόδας τῶν μαθητῶν· καί κλῶν τούς ἄρτους, καί τούτοις διαδιδούς· καί τό ψωμίον εἰς τό τρυβλίον ἐμβάπτων· καί πάλιν διά τῆς φωνῆς τήν προσοῦσαν λύπην καταμηνύων, Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου. Καί, Νῦν ἡ ψυχή μου τετάρακται. Καί, Οὕτως οὐκ ἰσχύσατε μίαν ὥραν γρηγορῆσαι μετ᾿ ἐμοῦ. Καί ὅσα τοιαῦτα, μηδαμῶς τό φύσει πεφυκός ἑκατέρας φύσεως, τῶν ἐξ ὧν καί ἐν αἷς συνέστηκεν, ἀθετῶν· ἀλλά φυσικαῖς ἐνεργείαις τάς φύσεις πιστούμενος.

Ἵνα δέ καί διά Κυρίλλου τοῦ σοφοῦ δειχθῇ, ὡς οὐ φύσει μίαν, ὥσπερ οὐδέ φύσιν, ἡ σάρξ εἶχε πρός τόν Λόγον ἐνέργειαν, εἰ καί συγγενής γέγονεν πρός αὐτόν, τῷ θεωθῆναι διά τήν ἕνωσιν, ἀκούσωμεν τί διέξεισι, τό κατά Ματθαῖον Εὐαγγέλιον ἑρμηνεύων, ἐν τῇ δευτέρᾳ βίβλῳ τῆς ἐξομολογήσεως. "∆ιά τοῦτο φησίν ἐνεργεῖν ἐν Πνεύματι Θεοῦ. Καί γάρ τοι κατά τό ἀληθές, οὐ σαρκός ἐνέργεια φυσική καί