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MAX. Of one action, one result, of another, another, and not one, as was shown in the case of the red-hot sword. For even if they are united with one another, both the energy of the fire and that of the sword, yet we see the result of the fire being burning, and the result of the iron being cutting; even if they are not divided from one another in the fiery cut or in the burning; just as there is one [result] of heaven, and another of earth, and another of the sun. It is not possible, therefore, to speak of one result, if there were not one and only one action. If, therefore, looking to the result of the works done by Christ you have dogmatized one energy, then you should also dogmatize one action; or, because of the infinite actions, infinite energies too. However, the question for us is concerning the works; for our discussion is not about things outside of Christ, but about things in Christ himself; that is, concerning the natural principle of the substances of Christ, whether it is deficient from the union, or has remained undiminished; and if it is deficient, whether it is possible for a deficient nature to have existence; but if undiminished, whether the energy is contemplated in it, I mean, in the constitutive principle of the substance, or is among things external. But, that the natural energy is not among things external is clear from the fact that a nature can exist without works; but without the natural energy, it is not possible for the nature either to exist or to be known. For by the things which each naturally energizes, it is confirmed what it is without changing.

Since you did not dogmatize one energy by looking to the work—the one energy which you have fashioned like a goat-stag—but to the natural principle of the united substances; and the unfailing proof of this is the chapters dogmatized by Cyrus, but agreeably and very warmly received by you;15Γ_186 0344 in which, having dogmatized one energy, he said that by it He performed both the divine and the human things; fighting not only against Holy Scripture and the holy Fathers, but also against the very nature of things that have come into being. Nor is it the nature of any of the things that exist, while remaining in their natural state, to do contrary things. For fire does not heat and cool; nor does crystal cool and heat; nor does earth dry and moisten; nor does water moisten and dry. If, therefore, this is not observed in any of the things that exist, how are you not afraid, saying that the incarnate Word, who substantially became man, accomplished by one energy both the miracles and the passions, which differ from one another by the principle of nature?

PYR. What, then, contrary to the pious concept now brought to light from the inquiry, did Cyril, the luminary of the Church, dogmatize, saying that Christ "showed one kindred energy through both"?

MAX. This present usage does not at all fight against the two energies; but on the contrary, it even supports them. For he did not speak of one natural energy of the divinity of Christ and of his humanity, since he would not have said elsewhere that "no one in his right mind would grant one energy to Creator and creature," but wishing to show that the energy of the divinity is one, both without flesh and with flesh. As if someone wishing to show the one energy of fire with matter and without matter, would say that fire burns both without matter and with matter. So also the Father did not speak of one energy of the two natures; but he spoke of the one divine and Paternal energy, existing substantially in the incarnate God the Word, by which not only by an all-working command did he accomplish the divine signs incorporeally, as he himself says—since even after the incarnation he is a co-worker with his own begetter, 15Γ_188 who works incorporeally—but also by the touch of his own flesh he showed these things corporeally. For this is what "Through both" means. That the raising to life of the girl, or the restoration of sight to the blind man, or the blessing of the loaves, or the cleansing of the leper, which happened by word and an all-working command, is kindred in nature to that which was accomplished corporeally through touch; so that he might prove that the flesh too is life-giving, as being properly his own,

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ΜΑΞ. Ἄλλης ἄλλο πράξεως ἀποτέλεσμα, καί οὐχ ἕν, ὡς ἐπί τῆς πεπυρακτωμένης ἐδείχθη μαχαίρας. Εἰ γάρ καί ἥνωνται ἀλλήλαις, ἤ τε τοῦ πυρός, καί ἡ τοῦ ξίφους ἐνέγεια· ἀλλ᾿ ὁρῶμεν τό ἀποτέλεσμα τοῦ πυρός τήν καῦσιν ὄν, καί τοῦ σιδήρου τό ἀποτέλεσμα τήν τομήν· εἰ καί μή διῄρηνται ἀλλήλων ἐν τῇ κεκαυμένῃ τομῇ, ἤ ἐν τῇ καύσει· ὥσπερ καί οὐρανοῦ ἄλλο , καί γῆς ἄλλο, καί ἡλίου ἄλλο. Οὐ δυνατόν οὖν ἕν λέγειν ἀποτέλεσμα, εἰ μηδ᾿ ἄν μία εἴη καί μόνον ἡ πρᾶξις. Εἰ οὖν πρός τό ἀποτέλεσμα τῶν ὑπό Χριστοῦ γενομένων ἔργων ἀπιδόντες μίαν ἐνέργειαν ἐδογματίσατε, ἤ καί μίαν πρᾶξιν δογματίσατε· ἤ διά τάς ἀπείρους πράξεις, ἀπείρους καί τάς ἐνεργείας. Πλήν περί τῶν ἔργων ἡμῖν ἐστι τό ζητούμενον· οὐ γάρ περί τῶν ἔξω Χριστοῦ ἐστιν ὁ λόγος ἡμῖν, ἀλλά περί τῶν ἐν αὐτῷ τῷ Χριστῷ· τουτέστι περί τοῦ φυσικοῦ τῶν οὐσιῶν τοῦ Χριστοῦ λόγου, εἴτε ἐλλιπής ἐκ τῆς ἑνώσεως, εἴτε ἀνελλιπής μεμένηκε· καί εἰ ἐλλιπής, εἰ δυνατόν ἐλλιποῦς φύσεως ὕπαρξιν εἶναι· εἰ δέ ἀνελλιπής, εἰ ἐν αὐτῷ, φημί δή τῷ συστατικῷ τῆς οὐσίας λόγῳ, ἡ ἐνέργεια θεωρεῖται, ἤ τῶν ἐκτός τυγχάνει. Ἀλλ᾿, ὅτι μέν οὐ τῶν ἐκτός τυγχάνει ἡ κατά φύσιν ἐνέργεια, δῆλον ἐν τοῦ ἄνευ μέν τῶν ἔργων δύνασθαι τήν φύσιν εἶναι· ἄνευ δέ τῆς κατά φύσιν ἐνεργείας, οὔτε εἶναι τήν φύσιν, οὔτε γινώσκεσθαι δυνατόν. Οἷς γάρ ἕκαστον φυσικῶς ἐνεργεῖ, πιστοῦται ὅπερ ἐστί μή τρεπόμενον.

Ὁπόταν οὐδέ πρός ἔργον ἀντιδόντες, τήν ἀναπλασθεῖσαν ὑμῖν τραγελάφου δίκην μίαν ἐνέργειαν ἐδογματίσατε, ἀλλά πρός τόν φυσικόν τῶν ἑνωθεισῶν οὐσιῶν λόγον· καί τούτου πίστις ἀψευδής τά ὑπό Κύρου μέν δογματισθέντα κεφάλαια, ὑφ᾿ ὑμῶν 15Γ_1860344 δέ προσηνῶς, καί λίαν ἀσπασίως δεχθέντα· ἐν οἷς καί μίαν δογματίσας, τῇ αὐτῇ ἔφη ἐνεργῆσαι τά τε θεῖα καί τά ἀνθρώπινα· οὐ μόνον τῇ ἁγίᾳ Γραφῇ, καί τοῖς ἁγίοις Πατράσι μαχόμενος, ἀλλά καί αὐτῇ τῇ τῶν γεγονότων φύσει. Οὐδέ τῶν ὄντων, ἐν τοῖς κατά φύσιν μένον, τά ἐναντία ποιεῖν πέφυκεν.Οὐ γάρ θερμαίνει τό πῦρ καί ψύχει· οὔτε ψύχει ἡ κρύσταλλος καί θερμαίνει· οὔτε ξηραίνει ἡ γῆ καί ὑγραίνει· οὔτε ὑγραίνει τό ὕδωρ καί ξηραίνει. Εἰ οὖν ἐπ᾿ οὐδενός τῶν ὄντων τοῦτο θεωρεῖται, πῶς τόν σαρκωθέντα Λόγον καί οὐσιωδῶς γενόμενον ἄνθρωπον, μιᾷ ἐνεργείᾳ τά τε θαύματα καί τά πάθη, λόγῳ φύσεως ἀλλήλων διαφέροντα, ἐπιτελέσαι λέγοντες, οὐ δεδοίκατε;

ΠΥΡ. Τί οὖν ἐναντία τῆς νῦν ἐκ τῆς ζητήσεως ἀναφανείσης εὐσεβοῦς ἐννοίας, ὁ τῆς Ἐκκλησίας φωστήρ Κύριλλος ἐδογμάτισε, "μίαν συγγενῆς δι᾿ ἀμφοῖν ἐπιδεδειγμένον ἐνέργειαν," τόν Χριστόν δηλαδή, φήσας;

ΜΑΞ. Οὐ μάχεται ὅλως ἡ παροῦσα χρῆσις ταῖς δύο ἐνεργείαις· τουναντίον δέ, καί συνίστησιν. Οὐ γάρ μίαν φυσικήν ἐνέργειαν τῆς θεότητος τοῦ Χριστοῦ ἔφη, καί τῆς αὐτοῦ ἀνθρωπότητος· ἐπεί οὐκ ἄν ἀλλαχοῦ ἔλεγειν, ὅτι "Ποιητοῦ καί ποιήματος μίαν ἐνέργειαν, οὐκ ἄν τις δοίη σωφρονῶν" ἀλλά δεῖξαι βουλόμενος, μίαν τῆς θεότητος οὖσαν τήν ἐνέργειαν, καί ἄνευ σαρκός, καί μετά σαρκός. Ὡς εἴ τις μίαν τοῦ πυρός ἐνέργειαν μετά ὕλης καί ἄνευ τῆς ὕλης δεῖξαι θέλων, φήσειεν, ὅτι τό πῦρ καί ἄνευ ὕλης καί μετά ὕλης καίει. Οὕτω καί ὁ Πατήρ οὐ μίαν τήν τῶν δύο φύσεων εἶπεν ἐνέργειαν· ἀλλά μίαν τήν ἐνέργειαν εἶπε τήν θείαν καί τήν Πατρικήν, οὐσιωδῶς ἐνυπάρχουσαν τῷ σαρκωθέντι Θεῷ Λόγῳ, καθ᾿ ἥν οὐ παντουργῷ μόνον προστάγματι τάς θεοσημίας ἀσωμάτως ἐτέλει, καθώς αὐτός φησιν· εἴπερ καί μετά σάρκωσιν ὁμοεργός ἐστι τῷ οἰκείῳ γεννήτορι, 15Γ_188 ἀσωμάτως ἐνεργοῦντι· ἀλλά καί τῇ τῆς οἰκείας σαρκός ἁφῇ ταύτας ἐδείκνυ σωματικῶς. Τοῦτο γάρ βούλεται τό, "∆ι᾿ ἀμφοῖν." Ὡς συγγενῶς ἔχειν κατά τήν φύσιν διά λόγου, καί παντουργοῦ προστάγματος γενομένην τήν ζώωσιν τῆς παιδός, ἤ τήν ἀνάβλεψιν τοῦ τυφλοῦ, ἤ τήν εὐλογίαν τῶν ἄρτων, ἤ τήν κάθαρσιν τοῦ λεπροῦ, πρός τήν διά τῆς ἁφῇς σωματικῶς τελουμένην· ἵνα ἀποδείξῃ καί τήν σάρκα ζωοποιόν, ὡς αὐτοῦ κυρίως,