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Relational union is a friendly disposition, or a like-minded concord and assent of wills. Relational difference is a diversity of opinion, 15Α_198 or a dissimilarity of wills, or a division of disposition.

A union by confusion is the composition resulting from hypostases into a certain whole by way of a coming together, in which the existence of the whole does not have its parts preserved after the union in species and form; but vanished together and mixed and unknown, and possesses in no way any difference of those things that have run together in it, which would signify their essential property.

Division is a cutting completely through, placing and separating into parts and causing the existence of each thing to be contemplated by itself, both according to essence and according to hypostasis.

The property of a hypostasis is to be seen by itself and to be distinguished by number from things of the same species. The property of what is enhypostatic is either to be known in a hypostasis together with another which is different 0153 in essence, according to an indissoluble union; or to exist naturally in individuals according to existence.

The property of an essence is to be naturally predicated of and manifested in all and of all. The property of what is in an essence is to subsist in reality and to bear upon itself the true characteristics of all the personal properties.

Power is en-mattered energy; energy, immaterial power. Or again, energy is the result of a natural power.

Natural will is the essential desire for the constituents of nature. Gnomic will is the self-chosen impulse and movement of the reason towards either of two things.

Difference is a principle, according to which the otherness of signified things with respect to one another is naturally preserved, and is indicative of how a thing is.

Identity is unchangeableness, according to which the principle of the thing signified possesses absolute uniqueness, being known in no way by difference.

SPIRITUAL AND DOGMATIC TOME, ... THE EDICT OF HERACLIUS ...

OF SERGIUS ... A spiritual and dogmatic tome, demonstrating the adventitious edict of the emperor Heraclius, which came about through innovation,

at the prompting of Sergius, president of Constantinople, dissonant with the sacred Oracles and Fathers; but consonant with the unholy heretics who tell monstrous tales of both confusion and division concerning the mystery of Christ our God. Written from Rome to Stephen, the most holy bishop of Dor, serving under the holy and apostolic throne of the holy city of Christ our God.

15Α_200 The present life to the night, and its motion to a millstone,

and its rest to a bed the Lord likened, and of those who are in either (I mean, at the millstone and on the bed), he decreed that the one be taken and the other be left. And 'taking' (to be taken), perhaps, means the one released from the former through contemplation, and from the latter through practice; and not remaining by disposition either in the circumscription of intervals, in which the motion of visible things is seen, or in the dissipation of passions, in which is rest; but 'to be left' means the one willfully held fast by these things, on account of the soul's love of pleasure and of distraction. But me, your servant, being formerly held fast by experience, just as you are today informed by hearing, O divinely-resplendent and all-excellent ones, how by what you have 15Α_202 written could you have chosen with sympathy to be so led to a remission of the

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Σχετική ἕνωσίς ἐστι, φιλική συνδιάθεσις, ἤ θελημάτων ὁμονοητική σύμπνοια καί ἐπίνευσις. Σχετική διαφορά ἐστι, γνώμης 15Α_198 ἑτερότης, ἤ θελημάτων ἀνομοιότης, ἤ διαίρεσις διαθέσεως.

Συγχυτική ἕνωσίς ἐστιν, ἡ ἐξ ὑποστάσεων εἰς ὅλου τινός κατά σύνοδον γινομένη σύνθεσις, ἥ τις τήν τῶν μερῶν ἑαυτῆς μετά τήν ἕνωσιν ἐν εἴδει καί σχήματι, σωζομένην οὐκ ἔχει τό συνόλον ὕπαρξιν· ἀλλ᾿ ἠφανισμένην ὁμοῦ καί πεφυρμένην καί ἄγνωστον, καί τῶν κατ᾿ αὐτήν συνδεδραμηκότων οὐδεμίαν οὐδαμῶς κέκτηται διαφοράν, τήν οὐσιώδη τούτων ἰδιότητα διασημαίνουσαν.

∆ιαίρεσίς ἐστι, τομή διαμπάξ ἀνά μέρος τιθεῖσά τε καί χωρίζουσα καί καθ᾿ ἑαυτήν θεωρεῖσθαι παρασκευάζουσα, κατά τε οὐσίαν καί ὑπόστασιν, τήν ἑκάστου πράγματος ὕπαρξιν.

Ὑποστάσεως ἴδιόν ἐστι, τό καθ᾿ ἑαυτήν ὁρᾶσθαι, καί τῶν ὁμοειδῶν κατ᾿ ἀριθμόν διαστέλλεσθαι. Ἐνυποστάτου ἴδιόν ἐστι, ἤ τό μετ᾿ ἄλλου διαφόρου κατά 0153 τήν οὐσίαν ἐν ὑποστάσει γνωρίζεσθαι καθ᾿ ἕνωσιν ἄλυτον· ἤ τό ἐν ἀτόμοις φυσικῶς τυγχάνειν καθ' ὕπαρξιν.

Οὐσίας ἴδιον, τό ἐν πᾶσι καί πάντων φυσικῶς κατηγορεῖσθαί τε καί προφαίνεσθαι. Ἐνουσίου ἴδιον, τό πραγματικῶς ὑφίστασθαι, καί φέρειν ἁπάντων ἐφ᾿ ἑαυτοῦ τῶν προσωπικῶν ἴδιωμάτων τούς ἀληθεῖς χαρακτῆρας.

∆ύναμίς ἐστιν, ἔνυλος ἐνέργεια· ἐνέργεια, ἄϋλος δύναμις. Ἤ πάλιν, ἐνέργειά ἐστι δυνάμεως φυσικῆς ἀποτέλεσμα.

Θέλημα φυσικόν ἐστιν, οὐσιώδης τῶν κατά φύσιν συστατικῶν ἔφεσις. Θέλημα γνωμικόν ἐστιν, ἡ ἐφ᾿ ἑκάτερα τοῦ λογισμοῦ αὐθαίρετος ὁρμή τε καί κίνησις.

∆ιαφορά ἐστι λόγος, καθ᾿ ὅν ἡ πρός ἄλληλα τῶν σημαινομένων ἑτερότης σώζεσθαι πέφυκε, καί τοῦ πῶς εἶναι δηλωτικός.

Ταυτότης ἐστίν ἀπαραλλαξία, καθ᾿ ἥν ὁ τοῦ σημαινομένου λόγος τό πάντη κέκτηται μοναδικόν, μηδενί τρόπῳ διαφορᾶς γνωριζόμενον.

ΠΝΕΥΜΑΤΙΚΟΣ ΤΟΜΟΣ ΚΑΙ ∆ΟΓΜΑΤΙΚΟΣ, ... ΕΚΘΕΣΙΝ ΗΡΑΚΛΕΙΟΥ ...

ΣΕΡΓΙΟΥ ... Πνευματικός τόμος καί δογματικός, ἀποδεικνύς τήν κατά καινοτομίαν

γεγονυῖαν ἐπείσακτον ἔκθεσιν Ἡρακλείου τοῦ βασιλέως, ἐξ ὑποστολῆς Σεργίου τοῦ Κωνσταντινουπόλεως προέδρου, ἀπᾴδουσα μέν τῶν ἱερῶν Λογίων τε καί Πατέρων· συνᾴδουσα δέ τοῖς ἀνιέροις αἱρετικοῖς τοῖς τήν τε σύγχυσιν ἄμα, καί τήν διαίρεσιν τερατολογοῦσιν ἐπί τοῦ κατά Χριστόν τόν Θεόν ἡμῶν μυστηρίου. Γραφεῖσα ἀπόῬώμης πρός Στέφανον τόν ἁγιώτατον ἐπίσκοπον ∆ώρων, τελοῦντα ὑπό τόν ἅγιον καί ἀποστολικόν θρόνον τῆς ἁγίας Χριστοῦ τοῦ Θεοῦ ἡμῶν πόλεως.

15Α_200 Νυκτί μέν τόν παρόντα βίον, μύλωνι δέ τήν τούτου κίνησιν,

καί κλίνῃ τήν ἀνάπαυσιν ἀπεικάσας ὁ Κύριος, τῶν ἐν ἑκατέροις ὄντων (μύλωνί τε λέγω καί κλίνῃ) τόν μέν αἵρεσθαι, τόν δέ ἀφίεσθαι διωρίσατο. Καί αἵροντα (αἵρεσθαι) μέν τυχόν, τόν ἐκείνης μέν διά θεωρίας, ταύτης δέ διά πράξεως ἀπολυθέντα· καί μήτε περιγραφῇ διαστημάτων, ἐν οἷς ὁρᾶται τῶν ὁρωμένων ἡ κίνησις, μήτε θρύψει παθῶν, ἐν οἷς ἡ ἀνάπαυσις, ἐναπομείναντα κατά διάθεσιν· ἀφίεσθαι δέ, τόν τούτοις αὐθαιρέτως ἐνισχημένον, διά τό τῆς ψυχῆς φιλήδονόν τε καί φιλομετέωρον. Τί δέ κρατεῖσθαί με τόν ἡμέτερον δοῦλον πείρᾳ πρότερον, καθάπερ ἀκοῇ τήμερον μεμεθηκότες, θεολαμπεῖς καί πανάριστοι, πῶς ἄν οἷς 15Α_202 γεγράφατε συμπαθῶς εἵλεσθέ γε πρός ὕφεσιν οὕτως ἀχθῆναι τοῦ