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wonder-working, 0117 but not only passible by nature do they declare; if indeed by the third [energy] according to them, or as they like to call it, that of the whole, that is, by the energy of the hypostasis, they say that Christ preserves what is kindred to us; according to which they reasonably recognize Him as voluntarily accepting not only the experience of the passions, but also demonstrating the power of the miracles, which is impossible. For it is not possible for the same and one energy, or will, or nature on the whole, to be at once divine and human; or uncreated, and created; or unoriginate and originated; or composite and incomposite; so that by the same and one [energy] toward each, I mean both the Father and the Mother, the Son might preserve by nature and unalterably what is kindred; or that He performs both kinds of acts according to the same [energy], I mean both those that are divine by nature and those that are human. For not even those who fabricate goat-stags would conceive of this.

But if it is impossible for the same energy, or will, or nature, to be at once divine by nature and human; or for the Son, according to the same and one [energy], to have communion with both, I mean the Father and the Mother, or to perform both kinds of acts, the divine and the human; but rather, fittingly, as has been said: by the divine [energy], the divine things, and by His human [energy], the human things; yet with the communion and natural union of the other, but not dividedly; then also nameless as non-existent is the third energy according to them, being confirmed by no divine word, and by the Father not at all.

15Α_156 And what do we grant to the whole, they say, if we do not give the one energy to the one whole because of the union? But those who bring these things forward have not known what they are even saying. For thinking the whole to be something other than its own proper parts, from which and in which it is constituted, they maintain somehow that they ought, not by demonstration but by declaration, to attach something else to the whole as a whole, besides what inheres by nature in the parts; I mean, the one energy; Therefore, let them first show that the whole has an existence distinct from that of its own parts; and then, in this way, let them assign to it again, as a whole, another energy besides the essential energies inhering in the parts. But if they do not assign another existence by nature, clearly neither will they attribute to the whole another energy by nature besides those of the parts. For Christ, being both by nature—for the same is God by nature and man—has by nature the properties of each nature; I mean both the divine will and energy, and the human will and energy; but not one only, to the abolition of the two natural energies; or another in addition to the two natural ones; that is, three energies and wills.

Therefore, just as we assign each substance, so also each essential will and energy to the same 0120 and only Christ by nature. For even if, considering the difference of His parts, we appropriately attribute the divine things to His divinity, and the human things to His humanity; yet conversely, because of the union, we attach the properties of each nature to the other by way of communication; from which we also say God is passible against sin, and flesh; "assumed and become what that which anointed it is; and I dare to say, of one substance with God," according to Gregory the Theologian; "neither performing the divine acts as God"; for it was through flesh, animated with an intelligent soul, and united to Him hypostatically; but not 15Α_158 by divinity alone, as before; "nor the human acts as man"; but according to an infinitely powerful authority, not subject to necessity. For the passion was not a created state, as it is with us, but a self-emptying on our behalf of the incarnate Word. Nevertheless, therefore, as to the whole, the same and one and only Christ by nature, we grant all the things of the natures from which He is, with the sole exception of sin; wherefore we also confess the same to be passible and impassible; uncreated and created; circumscribed and uncircumscribed; earthly and heavenly; seen and conceived; contained and uncontained according to nature. But if with these things

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θαυματουργούς, 0117 ἀλλ᾿ οὐχί μόνον φύσει παθητούς ἀποφαίνουσιν· εἴ γε τῇ τρίτῃ κατ᾿ αὐτούς, ἤ ὡς ἐκείνοις φίλον καλεῖν, τῇ τοῦ ὅλου, τουτέστιν, τῇ τῆς ὑποστάσεως ἐνεργείᾳ, τό συγγενές πρός ἡμᾶς ἀποσώζειν φασί τόν Χριστόν· καθ᾿ ἥν ἑκουσίως, οὐ τήν πεῖραν μόνον προσιέμενον τῶν παθημάτων, ἀλλά καί τήν δύναμιν τῶν θαυμάτων ἐπιδεικνύμενον, τοῦτον εἰκότως ἐπιγινώσκουσιν, ὅπερ ἀδύνατον. Οὐ γάρ οἷόν τε τήν αὐτήν καί μίαν ἐνέργειαν, ἤ θέλησιν, ἤ φύσιν τό σύνολον, θείαν ἐν τἀυτῷ καί ἀνθρωπίνην ὑπάρχειν· ἤ ἄκτιστον, καί κτιστόν· ἤ ἄναρχον καί ἠργμένην· ἤ σύνθετον, καί ἀσύνθετον· ἵνα τῇ αὐτῇ καί μιᾷ πρός ἑκάτερον, τόν τε Πατέρα φημί καί τήν Μητέρα, τό συγγενές ἀποσώζῃ φύσει καί ἀπαράλλακτον ὁ Υἱός· ἤ τά ἑκάτερα δρᾷ κατά τήν αὐτήν, τά τε θεῖα λέγω φύσει καί τά ἀνθρώπινα. Τοῦτο γάρ οὐδ᾿ ἄν οἱ τούς τραγελάφους πλάττοντες ἐννοήσαιεν.

Εἰ δέ ἀδύνατον, τήν αὐτήν καί ἐνέργειαν, ἤ θέλησιν, ἤ φύσιν, θείαν ἐν ταὐτῷ φύσει τυγχάνειν καί ἀνθρωπίνην· ἤ κατά τήν αὐτήν καί μίαν ἑκάτεροις, Πατρί φημι καί Μητρί κοινωνεῖν, ἤ ἑκάτερα δρᾷν, τά τε θεῖα καί τά ἀνθρώπινα τόν Υἱόν· προσφυῶς δέ μᾶλλον, ὡς εἴρηται· τῇ μέν θείᾳ, τά θεῖα, τῇ δέ κατ᾿ αὐτόν ἀνθρωπίνῃ, τά ἀνθρώπινα· μετά μέντοι τῆς θατέρου κοινωνίας καί συμφυΐας, ἀλλ᾿ οὐ διῃρημένως· ἄρα καί ἀνώνυμος ὡς ἀνύπαρκτος, ἡ τρίτη κατ᾿ ἐκείνους ἐνέργεια, μηδενί κυρουμένη λόγῳ τε θείῳ, καί Πατρί παντελῶς.

15Α_156 Καί τί τῷ ὅλῳ παρέχομεν, φασίν, εἰ μή τήν μίαν ὡς ἑνί τῷ ὅλῳ διά τήν ἕνωσιν διδοῦμεν ἐνέργειαν; ἀλλ᾿ ἠγνόησαν, ὅ τι καί λέγουσιν, οἱ ταῦτα προφέροντες. Οἰόμενοι γάρ ἄλλο τι τό ὅλον εἶναι παρά τά αὐτοῦ οἰκεῖα μέρη, ἐξ ὧν καί ἐν οἷς συνέστηκεν, ἰσχυρίζονταί πως ὀφείλειν, οὐκ ἐξ ἀποδείξεως, ἀλλ᾿ ἀποφάνσεως, καί ἄλλο τι παρά τό κατά φύσιν τοῖς μέρεσιν ἐνυπάρχον, τῷ ὅλῳ προσάπτειν ὡς ὅλῳ· φημί δή, τήν μίαν ἐνέργειαν· ∆είξουσιν οὖν πρότερον, ἑκατέραν παρά τήν τῶν οἰκείων μερῶν ὕπαρξιν ἔχειν τό ὅλον· καί εἶθ᾿ οὔτως αὐτῷ καί ἑτέραν, ὡς ὅλῳ, παρά τάς ἐνυπαρχούσας τοῖς μέρεσιν οὐσιώδεις ἐνεργείας, προσνέμωσιν αὖθις ἐνέργειαν. Εἰ δέ μή ἑτέραν κατά φύσιν ὕπαρξιν, οὐδ᾿ ἑτέραν δηλονότι κατά φύσιν ἐνέργειαν τῷ ὅλῳ παρά τάς τῶν μερῶν ἀποδώσωσιν. Ἑκάτερα γάρ κατά φύσιν ὤν ὁ Χριστός· Θεός γάρ φύσει καί ἄνθρωπος ὁ αὐτός· τά ἑκατέρας ἴδια φύσεως κατά φύσιν ἔχει· τήν τε θείαν φημί θέλησιν καί ἐνέργειαν, καί τήν ἀνθρωπίνην θέλησιν καί ἐνέργειαν· ἀλλ᾿ οὐχί μίαν μόνην, ἐπ᾿ ἀναιρέσει τῶν δύο κατά φύσιν ἐνεργειῶν· ἤ ἄλλην πρός ταῖς δυσί κατά φύσιν· τουτέστι, τρεῖς ἐνεργείας τε καί θελήσεις.

Ἑκατέραν τοίνυν, ὥσπερ οὐσίαν, οὕτω καί ἑκατέραν οὐσιώδη θέλησιν καί ἐνέργειαν, τῷ αὐτῷ 0120 καί μόνῳ Χριστῷ κατά φύσιν προσνέμομεν. Εἰ γάρ καί τήν διαφοράν τοῦ αὐτοῦ μερῶν θεωροῦντες, τῇ θεότητι τοῦ αὐτοῦ τά θεῖα, καί τῇ κατ᾿ αὐτόν ἀνθρωπότητι τά ἀνθρώπινα προσφόρως παρέχομεν· ἔμπαλιν δέ διά τήν ἕνωσιν, τά ἑκατέρας ἴδια φύσεως κατά ἀντίδοσιν τῇ ἑτέρᾳ προσάπτομεν· ἐξ οὗ καί Θεόν παθητόν κατά τῆς ἁμαρτίας φαμέν καί σάρκα· «προσειλημμένην καί γενομένην ὅπερ τό χρίσαν· καί θαῥῤῶ λέγειν, ὁμόθεον», κατά τόν θεολόγον Γρηγόριον· «οὔτε κατά Θεόν τά θεῖα δράσαντα»· διά σαρκός γάρ, νοερῶς ἐψυχωμένης, καί ἑνωθείσης αὐτῷ καθ᾿ ὑπόστασιν· ἀλλ᾿ οὐ 15Α_158 γυμνῇ θεότητι, καθώς τό πρότερον· «οὔτε τά ἀνθρώπινα κατά ἄνθρωπον»· κατ᾿ ἐξουσίαν ἀπειροδύναμον, ἀλλ᾿ οὐκ ἀνάγκῃ ὑπεύθυνον. Οὐ γάρ ἔκτισις ἦν, ὡς ἐφ᾿ ἡμῖν, ἀλλά κένωσις ὑπέρ ἡμῶν τοῦ σαρκωθέντος Λόγου τό πάθος. Ὅμως δ᾿ οὖν ὡς ὅλῳ τῷ αὐτῷ καί ἑνί καί μόνῳ Χριστῷ κατά φύσιν, ὅλα παρέχομεν τά τῶν, ἐξ ὧν ἐστι φύσεων, μόνης δίχα τῆς ἁμαρτίας· διό καί παθητόν καί ἀπαθῆ τόν αὐτόν· ἄκτιστον καί κτιστόν· περιγραπτόν καί ἀπερίγραπτον· ἐπίγειον καί οὐράνιον· ὁρώμενον καί νοούμενον· χωρητόν καί ἀχώρητον κατά τήν φύσιν, ὁμολογοῦμεν. Εἰ δέ τούτοις