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in the Church, first apostles; second, prophets; third, teachers, it is clear that it is he who has spoken through them. Therefore, through all of Holy Scripture, of both the Old and New Testament, and of the holy teachers and synods we are taught, that the incarnate God possesses will and energy in both his divinity and his humanity. For he would be lacking in none of the things by which he is known as God, and of the things by which he is naturally known as man, apart from sin. But if he is perfect in each, as lacking in nothing of either, obviously he adulterates the whole mystery concerning him, who does not confess him to be what he is, with all the natural properties belonging to him in each of the things in which and which he is.

10. And having kept silent for a little while, they nodded to one another and said: From where can you

show that those of the throne of Constantinople reject the synods? And he says to them: It has already been shown in part through the things spoken by me in Rome to the lord Gregory, the asecretis; and now, if it seems good to the master for this to be shown, he will order that permission be given to your unworthy servant, and I will get acquainted with books, for mine were taken away; and I will make this clear to all, without any crookedness of words. And then, when many other things had been spoken, they turned to scriptural and natural and technical exercises and theories; at which they were pleased and became more cheerful; and they began to say: The Lord knows, we have benefited, and from now on we have no reason to trouble you.

11. And the lord Sergius said to him that Often I came to your cell at

Bebbas, and I heard your teaching; and Christ will help you; and do not be anxious. But in one thing only you grieve everyone, that you cause many to be separated from the communion of the Church here. Is there anyone who says, said the servant of God, that I said: Do not commune with the Church of the Byzantines? The lord Sergius answered: This very thing, that you do not commune, is a loud cry to all not to commune. And the servant of God said: Nothing is more forceful than an accusing conscience, and nothing is bolder than one that defends. And when the lord Troilus heard that the Typos is anathematized in all the West, he says to the servant of God, Is it good that the reputation of our pious master is insulted? (125) The servant of God answered: God will forgive those who compelled the master to make the Typos, and those who permitted it. And he says: Who are those who compelled, and who are those who permitted? He answered: Those of the Church compelled, and the rulers permitted; and behold the filth from those responsible has been shaken off onto the one who is innocent and pure of all heresy. But advise him to do what his grandfather of pious memory did. For he, perceiving that some in the West were pouring out blame upon him, by an imperial command made himself free from the censure against the Church, writing that The Ekthesis is not mine; for neither did I dictate it, nor order it to be made; but Sergius the patriarch composed it five years before I came up from the East, and when I arrived in this all-blessed city, he begged me that it be published in my name with my signature; and I accepted his request. But now, knowing that some are contending over it, I make it clear to all that it is not mine. He made this command to the blessed Pope John, who condemned the Ekthesis in the letters written then to Pyrrhus. And from then on it is everywhere called the Ekthesis of Sergius. This also the one now piously reigning will do

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Ἐκκλησίᾳ, πρῶτον ἀποστόλους· δεύτερον, προφήτας· τρίτον, διδασκάλους, δῆλον ἐστίν, ὅτι αὐτός ἐστιν ὁ διά τούτων λαλήσας. ∆ιά πάσης οὖν τῆς ἁγίας Γραφῆς, τῆς τε Παλαιᾶς καί Νέας ∆ιαθήκης, καί τῶν ἁγίων διδασκάλων καί συνόδων διδασκόμεθα, θελητικόν τε καί ἐνεργητικόν θεότητί τε καί ἀνθρωπότητι, τόν σαρκωθέντα Θεόν. Οὔδενός γάρ τῶν οἷς ὡς Θεός γινώσκεται, καί τῶν οἷς ὡς ἄνθρωπος φύσει γνωρίζεται, χωρίς ἁμαρτίας, ἐστίν ἄν ἐλλιπής. Εἰ δέ τέλειός ἐστι καθ' ἑκάτερον, ὡς οὐδενός καθ' ἑκατέτου ἐλλιπής, προφανῶς τό κατ᾿ αὐτόν ὅλον νοθεύει μυστήριον, ὁ μή ὁμολογῶν αὐτόν εἶναι ὅπερ ἐστί, μετά τῶν προσόντων αὐτῷ καθ' ἑκάτερον, ἐν οἷς τε καί ἅπερ ἐστί, πάντων φυσικῶν ἰδιωμάτων.

Ι´. Καί μικρόν σιωπήσαντες, ἀλλήλοις προσνεύσαντες λέγουσι· Πόθεν δύνασαι

δεῖξαι, ὅτι τάς συνόδους ἐκβάλλουσιν, οἱ θρόνου Κωνσταντινουπόλεως; Καί λέγει αὐτοῖς· Ἤδη δέκεικται μερικῶς διά τῶν ἐνῬώμῃ λαληθέντων παρ' ἐμοῦ πρός τόν κῦριν Γρηγόριον, τόν ἀσηκρῆτιν· καί νῦν, εἰ παρίσταται τῷ δεσπότῃ τοῦτο δειχθήσεσθαι, κελεύσει δοθῆναι ἄδειαν τῷ ἀναξίῳ ὑμῶν δούλῳ, καί ποιῶ γνῶσιν βιβλίων, ὅτι τά ἐμά ἀφῃρέθησαν· καί πᾶσι φανερόν ποιῶ τοῦτο, χωρίς οἱασδήποτε σκολιότητος λόγων. Καί λοιπόν ἄλλων πολλῶν λαληθέντων, εἰς γραφικάς καί φυσικάς καί τεχνικάς ἐτράπησαν γυμνασίας τε καί θεωρίας· ἐφ' αἷς ἡδυνθέντες, ἱλαρωτέρως διετέθησαν· καί ἤρξαντο λέγειν· Οἶδεν ὁ Κύριος, ὠφελήθημεν, καί ἀπό τοῦ νῦν ἐνοχλεῖν ὑμῖν οὐκ ἔχομεν.

ΙΑ´. Ὁ δέ κῦρις Σέργιος εἶπεν αὐτῷ, ὅτι Πολλάκις ἦλθον εἰς τό κελλίον σου εἰς

Βέββας, καί ἠκροασάμην τῆς διδασκαλίας σου· καί ὁ Χριστός ἔχει βοηθῆσαί σοι· καί μή ἀγωνιάσῃς. Εἰς ἕν δέ μόνον λυπεῖς πάντας, ὅτι πολλούς ποιεῖς χωρισθῆναι τῆς κοινωνίας τῆς ἐνταῦθα Ἐκκλησίας. Ἔστι τις ὁ λέγων, εἶπεν ὁ δοῦλος τοῦ Θεοῦ, ὅτι εἶπον· Μή κοινωνήσῃ τῇ Ἐκκλησίᾳ τῶν Βυζαντίων; Ἀπεκρίθη ὁ κῦρις Σέργιος· αὐτό τοῦτο, τό σε μή κοινωνεῖν, μεγάλη πρός πάντας ἐστί φωνή, μή κοινωνῆσαι. Καί εἶπεν ὁ τοῦ Θεοῦ δοῦλος· οὐδέν βιαιότερον συνειδότος κατηγοροῦντος, καί οὐδέν τούτου συνηγοροῦντος παῤῥησιαστικώτερον. Ἀκούσας δέ ὁ κῦρις Τρώϊλος, ὅτι ὁ τύπος ἀναθεματίζεται εἰς πᾶσαν τήν δύσιν, λέγει πρός τόν δοῦλον τοῦ Θεοῦ, Καλόν ἐστιν, ὅτι τοῦ εὐσεβοῦς ἡμῶν δεσπότου ἡ ὑπόληψις ὑβρίζεται; (125) Ἀπεκρίθη ὁ τοῦ Θεοῦ δοῦλος· Ὁ Θεός συγχωρήσει τοῖς ἐκβιβάσασι τόν δεσπότην ποιῆσαι τόν τύπον, καί τοῖς συγχωρήσασι. Καί λέγει· Τίνες εἰσίν οἱ ἐκβιβάσαντες, καί τίνες οἱ συγχωρήσαντες; Ἀπεκρίθη· Οἱ τῆς Ἐκκλησίας ἐξεβίβασαν, καί οἱ ἄρχοντες συνεχώρησαν· καί ἰδού ὁ ῥύπος ἐκ τῶν ὑπευθύνων εἰς τόν ἀθῶον καί καθαρόν πάσης αἱρέσεως, ἐξετινάχθη. Ἀλλά συμβουλεύσατε ποιῆσαι, ὅ ἐποίησεν ὁ εὐσεβής τῇ μνήμῃ γενόμενος αὐτοῦ πάππος. Ἐκεῖνος γάρ αἰσθόμενος ὅτι ψόγον αὐτοῦ τινες κατά τήν δύσιν καταχέουσι, διά κελεύσεως ἐλεύθερον ἑαυτόν ἐποίησε τῆς ἐπί τῇ Ἐκκλησίᾳ μέμψεως, γράψας, ὅτι Ἔκθεσις οὐκ ἔστιν ἐμή· οὔτε γάρ ἐγώ ὑπηγόρευσα, ἤ ἐκέλευσα γενέσθαι· ἀλλά Σέργιος αὐτήν ὁ πατριάρχης συντάξας πρό πέντε ἐτῶν, τοῦ ἀνελθεῖν με ἀπό τῆς Ἀνατολῆς, ἐδεήθη μου κατ' αὐτήν γενομένου τήν πανευδαίμονα πόλιν, ὀνοματί μου προτεθῆναι αὐτήν μεθ' ὑπογραφῆς· καί κατεδεξάμην τήν ἐκείνου παράκλησιν. Νῦν δέ γνούς ὅτι τινές ἐπ' αὐτήν διαμάχονται, πᾶσι δῆλον ποιῶ, ὅτι οὐκ ἔστιν ἐμή. Ταύτην ἐποιήσατο τήν κέλευσιν πρός τόν μακάριον Ἰωάννην πάππαν, κατακρίνοντα τήν ἔκθεσιν, ἐν τοῖς πρός Πύῤῥον τότε γραφεῖσι. Καί ἔκτοτε Σεργίου χρηματίζει πανταχοῦ εἶναι ἔκθεσις. Τοῦτο ποιήσει καί ὁ νῦν εὐσεβῶς βασιλεύων