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one; you make the Holy Trinity a tetrad, as His flesh became consubstantial with the Word, and departed from its natural identity of kinship with us and with the one who bore Him.

Στ΄. And again, by abolishing the energies, and ratifying one will of His divinity and humanity, you take away from Him the distribution of good things. For if He has no energy at all, according to those who decreed this, it is clear that, even if He wills, He cannot show mercy, since the energy of good things has been taken away from Him, given that without a good energy, none of existing things is by nature able to energize or act.

Ζ΄. Moreover, you also make the flesh by will a co-creator of all the ages, and of the things in them, with the Father, and the Son, and the Spirit; but by nature created, or to speak more truly, unoriginate in will, since the divine will is unoriginate, as is the unoriginate Godhead; but by nature recent, which surpasses not only all foolishness, but also impiety. For you do not simply say only one will, but that this is also divine. But of the divine will, no one can conceive a temporal beginning or end, just as they cannot of the divine nature, of which the will is essential.

Η΄.But again, introducing another innovation, you completely remove all the distinctive and constitutive properties of the divinity and the humanity of Christ, decreeing by laws and types that neither one nor two wills or energies are to be spoken of in Him; which belongs to a non-existent thing. For none of existing things, if it is intelligible, is deprived of volitional power and energy, or if it is sensible, of sensible energy, or if it is vegetative, of the energy of growth and nutrition; or if it is completely inanimate, and devoid of all life, of the so-called energy and aptitude according to state. And all things that so exist declare this, being perceptible to the senses. For the energy of such things is to fall in every way under sight, through its own appearance; under hearing, through sound; under smell, through some suitable vapor; under taste, by certain juices; and under touch, through resistance. For just as we say the energy of sight is to see, so also of things seen, it is to be seen. And we consider all other things happen in the same way. If, therefore, none of existing things is completely destitute of all natural (144) energy; but our Lord and God ( be merciful, Lord ) has no natural will or energy according to each of the natures from which, in which, and which He is; how can you either be or be called God-fearing, saying that the one worshipped by you is in no way volitional or active? For we are taught clearly by the holy Fathers, who say: "For that which has no power, neither exists, nor is anything, nor has it any position at all."

Θ΄. ΘΕΟ∆. That which was done for the sake of the economy, do not take as a primary dogma. ΜΑΞ. If the type and law decreeing that no will or energy of the Lord is to be spoken of—the removal of which signifies the non-existence of him from whom they have been removed—is not a primary dogma for those who accept it, for what reason did you hand me over without honor to barbarous and godless nations? For what reason was I condemned to dwell in Bizye, and my fellow-servants, the one in Perberis, the other in Mesembria? ΘΕΟ∆. By the God who is to judge me, and when it happened,

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μία· τετράδα ποιεῖτε τήν ἁγίαν Τριάδα, ὡς ὁμοφυοῦς τῷ Λόγῳ γενομένης τῆς αὐτοῦ σαρκός, καί ἐκστάσης τῆς πρός ἡμᾶς καί τῆς αὐτόν τεκούσης συγγενοῦς κατά φύσιν ταυτότητος.

Στ΄. Καί πάλιν, ἀναιροῦντες τάς ἐνεργείας, καί μίαν κυροῦντες θέλησιν θεότητος τοῦ

αὐτοῦ καί ἀνθρωπότητος, ἀφαιρεῖσθε αὐτοῦ τήν τῶν ἀγαθῶν διανομήν. Ἐάν γάρ ἐνέργειαν οὐδεμίαν ἔχῃ, κατά τούς τοῦτο θεσπίσαντας, δῆλον ὅτι, κἄν θέλῃ, ἐλεῆσαι οὐ δύναται, ἀφαιρεθείσης αὐτῷ τῆς τῶν ἀγαθῶν ἐνεργείας, εἴπερ ἐνεργείας ἀγαθῆς χωρίς, οὐδέν τῶν ὄντων ἐνεργεῖν ἤ πράττειν πέφυκεν.

Ζ΄. Ἄλλως τε δέ, καί τήν σάρκα ποιεῖτε τῷ θελήματι συνδημιουργόν πάντων τῶν

αἰώνων, καί τῶν ἐν αὐτοῖς, Πατρί τε, καί Υἱῷ, καί Πνεύματι· τῇ δέ φύσει κτιστήν, ἤ τό ἀληθέστερον εἰπεῖν, ἄναρχον τῇ θελήσει, ἐπείπερ ἡ θεία θέλησις ἄναρχός ἐστιν, ὡς ἀνάρχου Θεότητος· τῇ δέ φύσει πρόσφατον, ὅπερ πᾶσαν οὐκ ἄνοιαν ὑπερβαίνει μόνον, ἀλλά καί ἀσέβειαν. Οὐ γάρ λέγετε ἁπλῶς μόνον ἕν θέλημα, ἀλλά καί τοῦτο θεϊκόν. Θείας δέ θελήσεως, οὐδείς δύναται ἀρχήν ἐπινοῆσαι χρονικήν, ἤ τέλος, ἐπειδή μηδέ τῆς θείας φύσεως, ἧς ἐστιν οὐσιώδης ἡ θέλησις.

Η΄.Πάλιν δέ ἑτέραν εἰσάγοντες καινοτομίαν, ἀφαιρεῖσθε παντάπασι πάντα τά

γνωριστικά καί συστατικά τῆς θεότητος καί τῆς ἀνθρωπότητος τοῦ Χριστοῦ, νόμοις καί τύποις θεσπίζοντες μήτε μίαν, μήτε δύο ἐπ' αὐτοῦ θελήσεις ἤ ἐνεργείας λέγεσθαι· ὅπερ ἐστί πράγματος ἀνυπάρκτου. Οὐδέν γάρ τῶν ὄντων, εἴτε νοερόν ἐστιν ἀφήρηται θελητικῆς δυνάμεως καί ἐνεργείας, εἴτε αἰσθητικόν αἰσθητικῆς ἐνεργείας, εἴτε φυτικόν, αὐξητικῆς καί θρεπτικῆς ἐνεργείας· εἴτε παντελῶς ἄψυχον, καί πάσης ἄμοιρον ζωῆς, τῆς καθ' ἕξιν λεγομένης ἐνεργείας καί ἐπιτηδειότητος. Καί δηλοῦσι πάντα τά οὕτως ὄντα, ἀντιληπτά τυγχάνοντα ταῖς τῶν αἰσθητικῶν αἰσθήσεσιν. Ἐνέργεια γάρ τῶν τοιούτων, τό ὑποπίπτειν πάντως ὁράσεσι, διά τῆς ἰδίας ἐπιφανείας· ἀκοῇ, διά κτύπου· ὀσφρήσει, δι' ἀτμοῦ τινος προσφυοῦς· γεύσει, τισί χυμοῖς· καί ἀφῇ, διά τῆς ἀντιτυπίας. Ὥσπερ γάρ ἐνέργειαν λέγομεν τῆς ὁράσεως τό ὁρᾷν, οὕτως καί τῶν ὁρωμένων τό ὁρᾶσθαι. Καί τά λοιπά πάντα κατά τόν αὐτόν θεωροῦμεν γινόμενα τρόπον. Εἰ τοίνυν οὐδέν τῶν ὄντων ἐστί πάσης ἔρημον παντελῶς φυσικῆς (144) ἐνεργείας· ὁ δέ Κύριος ἡμῶν καί Θεός ( ἱλάσθητι, Κύριε ) οὐδεμίαν ἔχει φυσικήν θέλησιν ἤ ἐνέργειαν καθ' ἑκάτερον τῶν ἐξ ὧν, ἐν οἷς τε καί ἅπερ ἐστί· πῶς δύνασθε ἤ εἶναι ἤ καλεῖσθαι θεοσεβεῖς, κατ' οὐδένα τρόπον ὑπάρχοντα θελητικόν ἤ ἐνεργητικόν, παρ' ὑμῶν προσκυνούμενον λέγοντες; Τρανῶς γάρ ὑπό τῶν ἁγίων Πατέρων διδασκόμεθα, λεγόντων· Τό γάρ μηδεμίαν δύναμιν ἔχον, οὔτε ἔστιν, οὔτε τί ἐστιν, οὔτε ἔστι τις αὐτοῦ παντελῶς θέσις.

Θ΄. ΘΕΟ∆. Τό δι' οἰκονομίαν γενόμενον, μή λάβῃς ὡς κύριον δόγμα. ΜΑΞ. Εἰ μή ἐστι

κύριον δόγμα τῶν δεχομένων, ὁ θεσπίζων τύπος καί νόμος μηδεμίαν λέγεσθαι τοῦ Κυρίου θέλησιν ἤ ἐνέργειαν, ὧν ἡ ἀφαίρεσις τήν ἀνυπαρξίαν δηλοῖ τοῦ ταύτας ἀφῃρημένου, διά ποίαν αἰτίαν βαρβάροις ἔθνεσι καί ἀθέοις ἀπέδοσθέ με ἄνευ τιμῆς; ∆ιά ποίαν αἰτίαν κατεκρίθην οἰκῆσαι Βιζύην, καί οἱ σύνδουλοί μου, ὁ μέν Πέρβεριν, ὁ δέ Μεσημβρίαν; ΘΕΟ∆. Μά τόν Θεόν τόν μέλλοντά με ἐτάσαι, καί ὅτε γέγονεν,