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what Christ is, signifying, beyond the things from which, in which and what He is, as some have supposed; but God and man at the same time 0124, the same one to exist by nature.

And for proof of these things, he adduces the divinely-inspired Scriptures, speaking thus. "When he says to Philip, 'Have I been with you for so long, and you have not known me, Philip? Do you not believe that I am in the Father, and the Father is in me? He who has seen me has seen the Father'; and, 'I and the Father are one,' we affirm the saying to be most worthy of God. But when he rebukes the crowds of the Jews, saying that, 'If you were Abraham's children, you would do the works of Abraham; but now you seek to kill me, a man who has spoken the truth to you; this Abraham did not do,' we say that such things were spoken in a manner befitting a man. But of the one Son are the divine, and indeed the human ones. And we affirm those sayings to be intermediate, for example, when the blessed Paul writes, 'Jesus Christ is the same yesterday and today and forever.' And again: 'One God the Father, from whom are all things and we are from him; and one Lord Jesus Christ, through whom are all things, and we are through him.' And again: 15Α_164 'whose are the fathers, and from whom is the Christ according to the flesh, who is God over all, blessed forever, amen.' For behold, behold, he who named Jesus Christ, says that he is the same yesterday and today and forever; and that through him all things came to be; and the one according to the flesh from the Jews, he names God over all; and indeed blessed forever, amen. Therefore do not divide in these things the sayings concerning the Lord. For they have in the same the divine and the human; but rather apply them as to one Son, that is, to the incarnate God the Word.” With these words of the Spirit, then, the Teacher has shown us the intermediate sayings themselves, signifying nothing else whatsoever concerning Christ, than the divine in the same, and the human; whence he exhorts that it is necessary to apply these to him indivisibly, as to the same one who is by nature God and man; and absolutely nothing else, as I said.

And indeed concerning Christ, they say, he himself also confesses one energy. For thus, interpreting the holy evangelist John, he explains, "And so, when he raised the little daughter of the ruler of the synagogue, saying, 'Maiden, arise,' he took her by the hand, as it is written; giving life on the one hand as God, by his all-working command; and on the other hand, giving life again also through the touch of his own flesh; showing through both one and kindred energy.” But this indeed has the thought of the teacher very unconcealed; that he does not define one energy for both of the substances from which the one and only Christ exists, as some might suppose; since he himself declares to Hermias, saying: "For to act similarly 0125 belongs to things that have obtained the same nature; but for those whose principle of being is different, for these the principle of energy in all things 15Α_166 would also not be the same. For things that are of the same energy are also confessed to be of the same substance.” Therefore one of two things is necessary: either to introduce the teacher as fighting against himself, or as ascribing the same nature, just as also the same energy, to Christ; but not to suggest that the natures are different, which become the same with each other through the unchangeable character of the energy. "For things that are of the same energy," he says, "are also confessed to be of the same substance." But if each is unfitting, both to be inconsistent with himself, and to profess that the natures from which Christ is are not different, it is clear that he does not hand down one energy of both substances, that is, of the Christ composed from them; by saying, "showing through both one and kindred energy”; but he presents the super-essential one as being God by nature, and incarnate

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τι τόν Χριστόν εἶναι, σημαινουσῶν, παρά τά ἐξ ὧν, ἐν οἷς τε καί ἅπερ ἐστίν, ὥς τινες ὑπειλήφασιν· ἀλλά τόν Θεόν ὁμοῦ καί ἄνθρωπον 0124 τόν αὐτόν κατά φύσιν ὑπάρχειν.

Καί παρακομίζει πρός ἀπόδειξιν τούτων τάς θεοπνεύστους Γραφάς οὑτωσί φάσκων. " Ὅταν μέν τῷ Φιλίππῳ λέγῃ, Τοσοῦτον χρόνον μεθ᾿ ὑμῶν εἰμί, καί οὐκ ἔγνωκάς με, Φίλιππε; οὐ πιστεύεις ὅτι ἐγώ ἐν τῷ Πατρί, καί ὁ Πατήρ ἐν ἐμοί ἐστιν; ὁ ἑωρακώς ἐμέ, ἑώρακε καί τόν Πατέρα· καί, Ἐγώ, καί ὁ Πατήρ ἕν ἐσμέν, θεωπρεπεστάτην εἶναι διαβεβαιούμεθα τήν φωνήν. Ὅτε δέ τοῖς τῶν Ἰουδαίων ἐπιπλήττει δήμοις, ἐκεῖνο λέγων, Εἰ τέκνα ἦτε τοῦ Ἀβραάμ, τά ἔργα τοῦ Ἀβραάμ ἐποιεῖτε ἄν· νῦν δέ ζητεῖτε με ἀποκτεῖναι ἄνθρωπον, ὅς τήν ἀλήθειαν ὑμῖν λελάληκα· τοῦτο Ἀβραάμ οὐκ ἐποίησεν· ἀνθρωποπρεπῶς εἰρῆσθαι τά τοιαῦτα φαμεν. Πλήν τοῦ ἑνός Υἱοῦ τάς θεοπρεπεῖς, καί μέντοι τάς ἀνθρωπίνας. Μέσας δέ εἶναι φωνάς ἐκείνας διαβεβαιούμεθα, οἷον, ὅταν ὁ μακάριος γράφῃ Παῦλος, Ἰησοῦς Χριστός χθές καί σήμερον ὁ αὐτός, καί εἰς τούς αἰῶνας. Καί πάλιν· Εἷς Θεός ὁ Πατήρ, ἐξ οὗ τά πάντα καί ἡμεῖς ἐξ αὐτοῦ· καί εἷς Κύριος Ἰησοῦς Χριστός, δι᾿ οὗ τά πάντα, καί ἡμεῖς δι᾿ αὐτοῦ. Καί πάλιν· 15Α_164 Ὧν οἱ πατέρες, καί ἐξ ὧν ὁ Χριστός, τό κατά σάρκα, ὁ ὤν ἐπί πάντων Θεός, εὐλογητός εἰς τούς αἰῶνας, ἀμήν. Ἰδού γάρ, ἰδού Χριστόν Ἰησοῦν ὁ ὀνομάσας, χθές καί σήμερον τόν αὐτόν εἶναι φησι, καί εἰς τούς αἰῶνας· καί δι᾿ αὐτοῦ γενέσθαι τά πάντα· καί τόν κατά σάρκα ἐξ Ἰουδαίων, ἐπί πάντας ὀνομάζει Θεόν· καί μήν εὐλογητόν εἰς τούς αἰῶνας, ἀμήν. Μή τοίνυν διέλῃς ἐν τούτοις τάς ἐπί τοῦ Κυρίου φωνάς. Ἔχουσι γάρ ἐν ταυτῷ τό θεοπρεπές καί ἀνθρώπινον· ἐφάρμοσον δέ μᾶλλον αὐτάς ὡς ἑνί τῷ Υἱῷ, τουτέστι, Θεῷ Λόγῳ σεσαρκωμένῳ». Τούτοις δή τοῖς λόγοις τοῦ Πνεύματος καί αὐτάς ἡμῖν ἀποδέδειχεν ὁ ∆ιδάσκαλος τάς μέσας φωνάς, μηδέν καθοτιοῦν ἕτερον ἐπί Χριστοῦ σημαινούσας, ἤ τό θεοπρεπες ἐν ταὐτῷ, καί τό ἀνθρώπινον· ὅθεν αὐτῷ ταύτας καί ἐφαρμόζειν ἀδιαιρέτως παρακελεύεται δεῖν, ὡς Θεῷ τῷ αὐτῷ, καί ἀνθρώπῳ φύσει τυγχάνοντι· καί ἄλλο τό παράπαν, ὡς ἔφην, οὐδέν.

Καί μήν ἐπί Χριστοῦ, φασί, μίαν καὐτός ὁμολογεῖ τήν ἐνέργειαν. Οὕτω γάρ τόν ἅγιον εὐαγγελιστήν Ἰωάννην ἑρμηνεύων διέξεισι, " Καί γοῦν, ὅτε τοῦ Ἀρχισυναγώγου τό κόριον διανίστη, λέγων· Ἡ παῖς, ἐγείρου· ἐκράτησε τῆς χειρός αὐτῆς, καθώς γέγραπται· ζωοποιῶν μέν ὡς θεός, τῶ παντουργῷ προστάγματι· ζωοποιῶν δ᾿ αὖ πάλιν, καί διά τῆς ἁφῆς τῆς ἰδίας αὐτοῦ σαρκός· μίαν τε καί συγγενῆ δι᾿ ἀμφοῖν ἐπιδεικνύς τή ἐνέργειαν». Ἀλλά τοῦτο δή καί λίαν ἀπερικάλυπτον ἔχει τοῦ διδασκάλου τήν ἔννοιαν· ὅτι μή ἑκατέρων τῶν ἐξ ὧν ὁ εἷς καί μόνος ὑπάρχει Χριστός οὐσιῶν μίαν ὁρίζεται τήν ἐνέργειαν, ὡς ἄν τινες ὑποτοπήσοιεν· εἴπερ πρός Ἑρμείαν αὐτός ἀποφαίνεται, λέγων· "Ἐνεργήσαι γάρ ὁμοίως 0125 τά τήν αὐτήν λαχόντα φύσιν· οἷς δέ ὁ τοῦ πῶς εἶναι λόγος ἐξηλλαγμένος, τούτοις ἄν εἴη καί ὁ τῆς ἐφ᾿ ἅπασιν ἐνεργείας 15Α_166 λόγος οὐχ ὁ αὐτός. Τά γάρ τῆς αὐτῆς ἐνεργείας ὄντα, καί τῆς αὐτῆς οὐσίας ὡμολόγηνται». ∆υοῖν οὖν ἀνάγκη θάτερον, ἤ πρός ἑαυτόν εἰσάγειν ἀπομαχόμενον τόν διδάσκαλον, ἤ τήν αὐτήν ἀποδιδόντα φύσιν, ὥσπερ οὖν καί ἐνέργειαν ἐπί Χριστοῦ τήν αὐτήν· ἀλλ᾿ οὐκ ἐξηλλαγμένας ὑπαγορεύειν τάς φύσεις, εἰς ταυτόν ἀλλήλαις ἰούσας τῷ ἀπαραλλάκτῳ τῆς ἐνεργείας. "Τά γάρ τῆς αὐτῆς ἐνεργείας ὄντα, καί τῆς αὐτῆς οὐσίας ὡμολόγηνται», φησίν. Εἰ δέ ἑκάτερον ἀπρεπές, τό τε πρός ἑαυτόν ἀσυμβάτως ἔχειν, καί τό μή παρηλλαγμένας ἐπί Χριστοῦ πρεσβεύειν τάς ἐξ ὧν ἐστί φύσεις, δῆλον ὡς οὐ μίαν ἑκατέρων τῶν οὐσιῶν, ἤγουν τοῦ ἐξ αὐτῶν συγκειμένου Χριστοῦ, παραδίδωσι τήν ἐνέργειαν· διά τοῦ φάναι, "Μίαν τε καί συγγενῆ δι᾿ ἀμφοῖν ἐπιδεικνύς τήν ἐνέργειαν»· ἀλλά Θεόν ὄντα φύσει, καί σαρκωθέντα παρίστησι τόν ὑπερούσιον