38

the Word, to bring forth His life-giving by nature and divine energy, both incorporeally and through a body. For by saying 'kindred', he signified nothing other than the same life-giving energy manifested in miracles through both: through an all-creating command and the touch of His holy flesh; just as fire, burning both immaterially and through matter, displays the same caustic power in either way. Therefore, the teacher does not say these things for the annulment of the Savior's human energy; for having spoken of the touch of the flesh, he clearly signified the human one; since touch is clear proof of human energy. But neither has he handed down another one in addition to the two according to nature; but, as has been said, he has declared the by-nature life-giving energy through both—command and touch—proceeding from one and the same God the Word.

But if, being constrained by these pious proclamations of the Fathers, they bring forward the letter of Heraclianus to Achillius, 15Α_168 according to which they suggest we should speak of one nature and motion of Christ as a whole in addition to the two, let them interpret it themselves. For the letter has it thus: "One is the whole nature and motion of the Lord in itself; but two according to relation. One is the motion and nature of the parts according to appropriation; but two, those in themselves. And when I say motion, I mean to signify energy and passion." Therefore it is necessary for those who put these things forth as a fortification for their own dogmas to clarify in speech what, and how it is said, and to which of the approved Fathers is testified this one nature and motion of the Lord as a whole; and what are the two according to relation. And what is the one nature and likewise motion of the parts according to appropriation; and what are the two in themselves; that is, these three pairs of both the natures and motions of the same one. And who has handed down that the same and one motion signifies each: 0128 I mean both energy and passion; and how, if according to them it is both, the Son is not separated from the Father in His every motion, as being by nature passible in every respect; if the motion of God and Savior in any manner whatsoever does not signify each, both energy and passion. For the Divine is by nature impassible, and unrelated, and simple; or rather, it is super-simplified beyond all simplicity. And how, again, do they not, by the three pairs of motions, introduce twelve energies and passions, if motion, according to them, signifies both; and which of the saints has taught the natures in Christ the God according to relation or according to appropriation?

Let them first show these things from Patristic judgment, and then in this way their assumption of their own dogmas will be validated from this. But if they are unable, then let them, having abandoned these things, conform with us only to what has been piously judged, both from the God-bearing Fathers of the Catholic Church, and from the five holy ecumenical councils; confessing the same one and only Lord and God Jesus Christ to be God by nature, perfect in all things, 15Α_170 and man by nature, perfect in all things, except for sin alone; and not, by the annulment of the perfection in both according to nature in all things, may they co-annul the divine or the human will and energy of the same one, knowing that the super-essential Word has in no way whatsoever diminished or altered or annihilated either that which He was without beginning and without cause, or that which He later became for a cause, that is, our salvation; but rather, He wholly and completely, without sin alone, preserved them in Himself and through Himself, in all things and in all ways, them being properly, as I said, in a natural existence; whence the same and only and one Lord our God is also willing by nature, and active, according to each of His natures, from which and in which He consists, for our salvation. If God, being authoritative by nature, and of the authority of all things

38

Λόγον, τήν ζωοποιόν αὐτοῦ φύσει καί θείαν ἐνέργειαν, ἀσωμάτως τε προάγειν καί διά σώματος. Συγγενῆ γάρ εἰπών, οὐδέν ἕτερον, ἤ τήν αὐτήν δι᾿ ἀμφοῖν, προστάγματός τε παντουργοῦ καί ἁφῆς τῆς ἁγίας αὐτοῦ σαρκός, ἐκφαινομένην τοῖς θαύμασι ζωοποιόν ἐνέργειαν ἐπεσήμανε· ὥσπερ καί τό πῦρ ἀΰλως τε καῖον καί δι᾿ ὕλης, τήν αὐτήν ἑκατέρως καυστικήν ἐπιδείκνυται δύναμιν. Οὐκοῦν, οὐκ ἐπ᾿ ἀναιρέσει τῆς τοῦ Σωτῆρος ἀνθρωπικῆς ἐνεργείας, ταῦτα φησίν ὁ διδάσκαλος· σαρκός γάρ ἁφήν εἰρηκώς, τήν ἀνθρωπίνην ἐκδήλως ἐσήμανεν· εἴπερ ἡ ἁπτική, τῆς ἀνθρωπίνης ἐνεργείας σαφής ἐστιν ἀπόδειξις· ἀλλ᾿οὔτε πρός ταῖς κατά φύσιν δυσίν ἑτέραν παρ᾿ αὐτοῦ παραδέδωκεν· ἀλλά τήν ζωοποιόν φύσει, καθά λέλεκται, δι' ἀμφοῖν· προστάγματός τε καί ἁφῆς ἐνέργειαν, ἐξ ἑνός καί τοῦ αὐτοῦ Θεοῦ Λόγου προερχομένην δεδήλωκεν.

Εἰ δέ τούτοις περισχεθέντες τοῖς τῶν Πατέρων εὐσεβέσι κηρύγμασι, τήν πρός Ἀχίλλιον Ἡρακλειανοῦ παρακομίζουσιν 15Α_168 ἐπιστολήν, καθ᾿ ἥν ὑποβάλλουσι καί μίαν πρός τοῖς δυσί φύσιν ἐπί Χριστοῦ λέγειν, ὡς ὅλου, καί κίνησιν, αὐτοί ταύτην ἑρμηνευέτωσαν. Ἔχει γάρ ὦδε τό γράμμα· " Μία μέν ἡ καθ᾿ αὑτήν ὅλη τοῦ Κυρίου φύσις τε καί κίνησις· δύο δέ αἱ κατά ἀναφοράν. Μίαν μέν ἡ τῶν μερῶν κίνησίς τε καί φύσις κατ᾿ οἰκείωσιν· δύο δέ , αἱ καθ᾿ αὐτάς. Κίνησιν δέ ὅταν φῶ· Ἐνέργειαν καί πάθος βούλομαι δηλοῦσθαι». Χρή τοιγαροῦν τούς ταῦτα τῶν οἰκείων δογμάτων προσβαλλομένους ὀχύρωσιν, διασαφηνίσαι τῷ λόγῳ, τίς, καί πῶς λεγομένη, καί τίνι τῶν ἐγκρίτων μεμαρτυρημένη Πατέρων, ὡς ἡ ὅλου τοῦ κυρίου μία τε φύσις καί κίνησις· καί τίνες αἱ δύο κατά ἀναφοράν. Τίς δέ καί ἡ τῶν μερῶν μία κατ᾿ οἰκείωσιν φύσις ὁμοίως καί κίνησις· καί τίνες αἱ δύο καθ᾿ αὑτάς· ἤγουν αἱ τρεῖς αὗται συζυγίαι τῶν τε φύσεων τοῦ αὐτοῦ καί κινήσεων. Καί τίς τήν αὐτήν καί μίαν κίνησιν ἑκάτερον δηλοῦν 0128 παραδέδωκεν· ἐνέργειάν τε φημί καί πάθος· καί πῶς, εἴπερ ἄμφω κατ' αὐτούς, οὐ κατά πᾶσαν αὐτοῦ διεσχοίνισται κίνησιν τοῦ Πατρός ὁ Υἱός, ὡς φύσει παθητός κατά πᾶσαν· εἴπερ οὐχ ἑκάτερον ἐνέργειαν ὁμοῦ καί πάθος ἡ τοῦ Θεοῦ καί Σωτῆρος καθ οἷον δήποτε τρόπον ἐπισημαίνεται κίνησις. Ἀπαθές γάρ φύσει τό Θεῖον, καί ἄσχετον, καί ἁπλοῦν· μᾶλλον δέ πάσης ὑπερηπλωμένον ἁπλότητος. Πῶς δέ πάλιν οὐχί ταῖς τῶν τριῶν συζυγίαις κινήσεων, ἐνεργείας τε καί πάθη δυοκαίδεκα παρεισάγουσιν, εἴπερ ἡ κίνησις ἄμφω δηλοῖ κατ᾿ αὐτούς· καί τίς τῶν ἁγίων κατ᾿ ἀναφοράν ἤ κατ᾿ οἰκείωσιν τάς ἐπί Χριστοῦ τοῦ Θεοῦ διεπρέσβευσε φύσεις;

Ταῦτα δειξάτωσαν πρότερον ἐκ Πατρικῆς ἐπικρίσεως, καί εἶθ᾿ οὕτως αὐτοῖς ἡ τῶν οἰκείων ἐντεῦθεν κυρωθήσεται δογμάτων ὑπόληψις. Εἰ δέ ἀδυνάτως ἔχοιεν, τούτων λοιπόν ἀφέμενοι, μόνοις σύν ἡμῖν τοῖς αὐσεβῶς κεκριμένοις στοιχείτωσαν, ἔκ τε τῶν θεοφόρων τῆς καθολικῆς Ἐκκλησίας Πατέρων, καί τῶν ἁγίων οἰκουμενικῶν πέντε συνόδων· Θεόν φύσει κατά πάντα τέλειον, 15Α_170 καί ἄνθρωπον φύσει κατά πάντα τέλειον, πλήν μόνης ἁμαρτίας, τόν αὐτόν καί ἕνα καί μόνον Κύριον καί Θεόν Ἰησοῦν Χριστόν ὁμολογοῦντες· καί μή τῇ ἀναιρέσει τοῦ ἐπ᾿ ἀμφοῖν κατά πάντα φύσει τελείου, τήν θείαν ἤ τήν ἀνθρωπίνην τοῦ αὐτοῦ συνανέλωσι θέλησίν τε καί ἐνέργειαν γινώσκοντες, ὡς οὔτε ὅ ἦν ἀνάρχως καί ἀναιτίως, οὔτε ὅ γέγονεν ὕστερον δι᾿ αἰτίαν· ἤγουν τήν ἡμῶν σωτηρίαν, ἐμείωσεν ἤ ἠλλοίωσεν, ἤ ἐξηφάνισε κατά τι γοῦν ὅλως ὁ ὑπερούσιος Λόγος· ὁλικῶς δέ μᾶλλον καί τελείως, δίχα μόνης τῆς ἁμαρτίας, ἐν ἑαυτῷ τε καί δι᾿ ἑαυτοῦ, κατά πάντα τε καί ἐν πᾶσιν ἐφύλαξεν, αὐτά τε κυρίως, ὡς ἔφην, καθ᾿ ὕπαρξιν, ὤν φυσικήν· ὅθεν καί θελητικόν φύσει, καί ἐνεργητικός ὁ αὐτός καί μόνος καί εἷς Κύριος ἡμῶν καί Θεός, καθ᾿ ἑκατέραν αὐτοῦ φύσιν, ἐξ ὧν καί ἐν αἷς συνέστηκε, τῆς ἡμῶν σωτηρίας ἐστίν. Εἴπερ Θεός κατά φύσιν ἐξουσιαστικός ὑπάρχων, καί τῆς τῶν ἁπάντων ἐξουσίας