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granting to be glorified with him and by him; to whom is the glory and the power with the all-holy Father, and his life-giving Spirit, unto the ages of ages. Amen.

OF THE SAME,

To those saying, that one must speak of one energy of Christ by way of predominance; because, as his divine [energy] is more active, it prevails over the human, one must make this defense.

First, then, you also confess two energies; one prevailing; the divine

I say; and one being prevailed over; the human, clearly; which is a matter of relation. And things in relation certainly co-introduce with themselves their opposites.

Then, that if you speak of the energy by way of predominance, as if the human [energy] were abolished by being prevailed over, you introduce a diminution to them. For that which prevails is itself also certainly among the things that are acted upon; for it is also overcome by that which is prevailed over. For even if less, it is nevertheless certainly overcome; just as gold prevails over the silver, let us say, or bronze mixed with it; but it is also itself overcome, even if to a lesser degree, clearly according to the quantity that has been mixed in.

To those saying, that "Just as there is one energy of the instrument and of the one moving it, so also there is one energy of the divinity and the humanity."

If you say the instrument is natural, according to you the Word will be contemporaneous with the flesh, or the

flesh co-eternal with the Word; for everything using a natural instrument has it as contemporaneous, as the soul has the body; and it is time for us to call the divine nature a creature, or the body uncreated. But if you say the instrument is artificial, you introduce it as soulless, and separately existing and divided; and not always being moved, but whenever it seems good to the worker to take it in hand and to work; and consequently you will be shown to agree with the mad Nestorius, who divides and separates the two natures of Christ the God that have come together into one hypostasis and one person; or disciples of the impious Apollinarius, who says the body of Christ is soulless and mindless.

To those saying there is one composite energy of Christ. A composite energy is certainly of a composite nature. And every composite nature,

has a contemporaneous and involuntary generation; for it is created, and circumscribed by its own place and world; and it is comprehensive of many individuals (65). It is time then for you who speak of one composite energy of Christ, also to speak of a composite nature of Christ, of which it is also definitive, having its parts contemporaneous; and the union of these involuntary and forced; and created and circumscribed by its own world and place; and consequently also a multitude of Christs of whom this is predicated.

OF THE SAME,

38

σύν αὐτῶ καί παρ᾿ αὐτῷ δοξασθῆναι χαριζομένῳ· ᾧ ἡ δόξα καί τό κράτος σύν τῷ παναγίῳ Πατρί, καί τῷ ζωοποιῷ αὐτοῦ Πνεύματι, εἰς τούς αἰῶνας τῶν αἰώνων. Ἀμήν.

ΤΟΥ ΑΥΤΟΥ,

Πρός τούς λέγοντας, ὅτι μίαν Χριστοῦ χρή λέγειν ἐνέργειαν κατ᾿ ἐπικράτειαν· διά τό ὡς δραστικωτέραν τήν θείαν αὐτοῦ, κατεπικρατεῖν τῆς ἀνθρωπίνης οὕτω χρή ἀπολογεῖσθαι.

Πρῶτον μέν δύο ἐνεργείας καί ὑμεῖς ὁμολογεῖτε· μίαν ἐπικρατοῦσαν· τήν θείαν

φημί· καί μίαν κρατουμένην· τήν ἀνθρωπίνην δηλονότι· ὅπερ ἐστί τῶν Πρός τι. Τά δέ Πρός τι, πάντως συνεισάγουσιν ἑαυτοῖς καί τά ἀντιδιαιρούμενα.

Ἔπειτα δέ, ὅτι εἰ κατ᾿ ἐπικράτειαν λέγετε τήν ἐνέργειαν, ὡς τῆς ἀνθρωπίνης διά τό ἐπικρατηθῆναι ἀναιρουμένης, μείωσιν αὐταῖς εἰσάγετε. Τό γάρ ἐπικρατοῦν, πάντως καί αὐτό τῶν πασχόντων ἐστί· καί αὐτό γάρ κρατεῖται ὑπό τοῦ ἐπικρατουμένου. Εἰ γάρ καί ἔλασσον, ὅμως δέ κρατεῖται πάντως· ὥσπερ χρυσός ἐπικρατῶν μέν τοῦ καταμιγνυμένου αὐτῷ ἀργυρίου, φέρε εἰπεῖν, ἤ χαλκοῦ· κρατούμενος δέ καί αὐτός, εἰ καί ἦττον, δῆλον δέ ὅτι κατά τήν ποσότητα τήν προσμιγεῖσαν.

Πρός τούς λέγοντας, ὅτι Ὥσπερ ὀργάνου καί τοῦ κινοῦντος μία ἐνέργεια, οὕτως καί θεότητος καί ἀνθρωπότητος μία ἐνέργεια.

Εἰ μέν φυσικόν τό ὄργανόν φατε, σύγχρονος ἔσται καθ' ὑμᾶς ὁ Λόγος τῇ σαρκί, ἤ ἡ

σάρξ τῷ Λόγῳ συναΐδιος· πᾶν γάρ κεχρημένον φυσικῷ ὀργάνῳ, σύγχρονον τοῦτο ἔχει· ὥσπερ τό σῶμα, ἡ ψυχή· καί ὥρα ἡμᾶς καί κτίσμα τήν θείαν φύσιν λέγειν, ἤ τό σῶμα ἄκτιστον. Εἰ δέ τεχνικόν τό ὄργανον λέγετε, ἄψυχον τοῦτο εἰσάγετε, καί ἰδίᾳ διεστηκός καί μεμερισμένον· καί οὐκ ἀεί κινούμενον, ἀλλ᾿ ὅτε τῷ ἐργαζομένῳ δόξει τοῦτο μετά χεῖρας λαβεῖν καί ἐργάζεσθαι· καί λοιπόν ἤ Νεστορίου τοῦ παράφρονος σύμφρονες δειχθήσεσθε, διαιροῦντος καί διιστῶντος τά εἰς μίαν ὑπόστασιν καί ἕν πρόσωπον συνελθούσας Χριστοῦ τοῦ Θεοῦ δύο φύσεις· ἤ Ἀπολιναρίου τοῦ ἀσεβοῦς φοιτηταί, τό ἄψυχον καί ἄνουν τό σῶμα τοῦ Χριστοῦ λέγοντος.

Πρός τούς λέγοντας, μίαν σύνθετον τοῦ Χριστοῦ ἐνέργειαν. Ἡ σύνθετος ἐνέργεια, πάντως συνθέτου φύσεώς ἐστι. Πᾶσα δέ σύνθετος φύσις,

ὁμόχρονον καί ἀκούσιον ἔχει τήν γένεσιν· κτιστή γάρ ὑπάρχει, καί τόπῳ καί κόσμῳ ἰδίῳ περιγραφομένη· καί ἀτόμων (65) πολλῶν ἐστι περιληπτική. Ὥρα οὖν ὑμᾶς μίαν Χριστοῦ σύνθετον λέγοντας ἐνέργειαν, καί σύνθετον Χριστοῦ φύσιν λέγειν, ἧς καί ἔστιν ἀφοριστική, σύγχρονα τό μέρη ἔχουσαν· καί τούτων τήν σύνοδον ἀκούσιον καί ἠναγκασμένην· κτιστήν τε καί κόσμῳ ἰδίῳ καί τόπῳ περιγεγραμμένην· λοιπόν δέ καί πλῆθος Χριστῶν καθ᾿ ὧν αὕτη κατηγορεῖται.

ΤΟΥ ΑΥΤΟΥ,