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another operation, both divine and human; and again a double operation, that is, two. For in this way they also clearly declared the numerical significance of the essences. For the same one appears as a man, and being God by nature, willing economically to let the cup pass; and in this fashioning our own [nature], as the wise Cyril taught us; in order that He might drive out from our nature all shrinking from death, and both steel and rouse it to a manful charge, I mean, against death itself. And again He appears as God, although being a man in essence, willing to fulfill the economy in a fatherly way, and to work the salvation of us all; and He is shown also as a man, being God by nature, operating humanly, and willingly accepting the experience of the passions for our sake; and again He is shown as God, and being a man by nature, operating divinely, and naturally putting forth the divine signs; from which it was known that the same one was at once both God and man, possessing naturally wills and operations equal in number to the essences from which and in which He existed, for the confirmation of the perfect existence of those things which He properly was.

But if anyone, for the sake of rejecting these things, brings forward in contradiction both the Theandric operation of the God-revealer Dionysius, and the 'cognate' and 'shown through both' [operation] of the most wise Cyril, let him know that he will gather from thence no strength for himself against the pious confession. For the Theandric, expressed in a fitting phrase by the teacher, clearly signifies periphrastically the double operation of the one of double nature (85). For He clearly proclaimed a divine and a manly, that is, a human [operation], through the conjunction in the expression; but not simply; whence he did not name it numerically, even if he taught it signifying in a unitary way the union of the natural operations; which does not do violence to their natural difference; just as neither does their inseparable union do violence to the essences themselves; since, according to those who say, If He had one operation, and that Theandric; if indeed the incarnate Logos possessed this one natural operation, how will the one natural operation be divided for two? and by what logic will the one operation at the same time both constitute and distinguish the different essences? making each have an essential identity with things of the same kind, and again an essential difference from things of a different kind. And I pass over saying that He has fallen away from the natural kinship with the Father and with us, since neither He completely, nor we, possess a Theandric innate and essential operation. But if again [they say] a hypostatic one, in addition to the new doctrine; for who is it that says an operation is hypostatic? And so such an argument shows Him to be alien from the Father in operation, if indeed He has a hypostatic, and not a natural, operation alongside the Father. For by the hypostatic properties, the Logos clearly possesses His difference from Him.

And again, the "one cognate and shown through both operation," according to the memorable Cyril, is not for the abolition of the essential difference of the natural operations; of those [natures] from which and in which the one and only Christ God exists; but it was said by the teacher for the constitution of their extreme union. And he seems somehow, in other words, to be imitating the God-revealer Dionysius. For in order that this one might not seem to be God naked, nor again a mere man; nor God operating separately and incorporeally, nor a man acting separately according to his own will; but he asserted that the same one, God incarnate and perfectly made man for us, operates at the same time divinely and humanly, that the Savior is found active not by word only, and by the God-befitting commands, in raising the dead and healing every disease and every infirmity; but as a co-worker

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ἄλλην ἐνέργειαν, θείαν τε καί ἀνθρωπίνην· καί διπλῆν αὖθις ἐνέργειαν, τουτέστι δύο. Οὕτω γάρ καί τῶν οὐσιῶν τήν ἐν ἀριθμῷ σημασίαν προδήλως ἐξεφώνησαν. Φαίνεται γάρ ὁ αὐτός ὡς ἄνθρωπος, καί τό κατά φύσιν ὑπάρχων Θεός, θέλων οἰκονομικῶς παρελθεῖν τό ποτήριον· καί μέχρι τούτου τυπῶν τό ἡμέτερον, ὡς Κύριλλος ἡμᾶς ὁ σοφός ἐξεπαίδευσεν· ἵνα τῆς ἡμῶν φύσεως πᾶσαν θανάτου συστολήν ἀπελάσῃ, καί πρός ὁρμήν ἀνδρικῶς τήν κατ' αὐτοῦ φημί τοῦ θανάτου, στομώσῃ τε καί διεγείρῃ. Φαίνεται δέ πάλιν ὡς Θεός, καίπερ ἄνθρωπος ὤν κατ'οὐσίαν, θέλων τήν οἰκονομίαν πατρικῶς ἐκπληρῶσαι, καί τήν πάντων ἡμῶν σωτηρίαν ἐργάσασθαι· δείκνυται δέ καί ὡς ἄνθρωπος, φύσει τυγχάνων Θεός, ἀνθρωπίνως ἐνεργῶν, καί τήν πεῖραν τῶν παθημάτων δι' ἡμᾶς ἑκουσίως δεχόμενος· δείκνυται δέ πάλιν ὡς Θεός, καί τό κατά φύσιν ἄνθρωπος ὤν, θε«κῶς ἐνεργῶν, καί τάς θεοσημείας φυσικῶς προβαλλόμενος· ἐξ ὧν ὅτι καί Θεός ὁμοῦ καί ἄνθρωπος ἦν ὁ αὐτός ἐγνωρίζετο, ταῖς ἐξ ὧν καί ἐν αἷς ὑπῆρχεν οὐσίαις ἰσάριθμα τά θελήματα, καί τάς ἐνεργείας φυσικῶς κεκτημένος, εἰς βεβαίωσιν τῆς τῶν ἅπερ κυρίως ἦν τελείας ὑπάρξεως.

Εἰ δέ τις πρός τήν τούτων ἀθέτησιν ἀντιφατικῶς, τήν τε τοῦ θεοφάντορος ∆ιονυσίου Θεανδρικήν ἐνέργειαν, καί τήν τοῦ σοφωτάτου Κυρίλλου συγγενῆ καί δι᾿ ἀμφοῖν ἐπιδεδειγμένην εἰς μέσον τῷ λόγῳ προΐσχεται, γινωσκέτω μηδεμίαν ἐντεῦθεν ἐρανισόμενος ἑαυτῷ κατά τῆς εὐσεβοῦς ὁμολογίας ἰσχύν. Ἡ μέν γάρ Θεανδρική προσφόρῳ φωνῇ πρός τοῦ διδασκάλου φρασθεῖσα, διπλῆν τοῦ διπλοῦ τήν φύσιν ἐνέργειαν (85) περιφραστικῶς δηλονότι σημαίνει. Θείαν γάρ καί ἀνδρικήν, ἤγουν ἀνθρωπίνην, διά τῆς κατά τήν ἐκφοράν συναφείας προδήλως ἐκήρυξεν· ἀλλ᾿ οὐχ ἁπλῶς· ὅθεν οὐδέ δι᾿ ἀριθμοῦ ταύτην ὠνόμασεν, εἰ καί μοναδικῶς τήν τῶν φυσικῶν ἐνεργειῶν ἕνωσιν ἐπισημαίνων, ταύτην ἐδίδαξεν· ἥτις οὐ λυμαίνεται τῇ φυσικῇ τούτων διαφορᾷ· καθάπερ οὐδ᾿ αὐτῇ τῇ τῶν οὐσιῶν, ἡ τούτων ἀδιάσπαστος ἕνωσις· ἐπειδή κατά τούς λέγοντας, Εἰ μίαν εἶχεν ἐνέργειαν, καί ταύτην Θεανδρικήν· εἰ μέν φυσικήν μίαν ὁ σαρκωθείς Λόγος ἐκέκτητο ταύτην, πρός δύο ἡ μία κατά φύσιν ἐνέργεια, πῶς μερισθήσεται; καί ποίῳ λόγῳ τάς διαφόρους οὐσίας ἡ μία κατά τό αὐτό συστήσει καί ἀφορίσει ἐνέργεια; πρός τε τά ὁμογενῆ τήν κατ' οὐσίαν ἀπαραλλαξίαν ἔχειν ἑκατέραν ποιοῦσα, καί πρός τά ἑτερογεῆ πάλιν τήν κατ᾿ οὐσίαν διαφοράν. Καί παρῶ λέγειν, ὡς τῆς πρός τόν Πατέρα καί ἡμᾶς φυσικῆς συγγενείας ἐκπέπτωκεν, ὡς μήτε παντελῶς ἐκείνου, μήτε ἡμῶν Θεανδρική τήν ἔμφυτον καί οὐσιώδη κεκτημένων ἐνέργειαν. Εἰ δέ γε πάλιν ὑποστατικήν, πρός τῇ καινῇ δόξῃ· τίς γάρ ὁ λέγων ὑποστατικήν ὑπάρχειν ἐνέργειαν. Καί οὕτως ἀλλότριον τοῦ Πατρός κατ' ἐνέργειαν αὐτόν ὁ τοιοῦτος ἀποφαίνει λόγος, εἴπερ ὑποστατικήν, καί οὐ φυσικήν ἔχει παρά τόν Πατέρα ἐνέργειαν. Τοῖς γάρ ὑποστατικοῖς ἰδιώμασι, τήν πρός αὐτό κέκτηται διαφοράν προδήλως ὁ Λόγος.

Καί ἡ "συγγενής δέ καί δι᾿ ἀμφοῖν ἐπιδεδειγμένη μία" πάλιν "ἐνέργεια," κατά τόν ἀοίδιμον Κύριλλον, οὐκ ἐπ᾿ ἀναιρέσει τῆς τῶν κατά φύσιν ἐνεργειῶν οὐσιώδους διαφορᾶς· τῶν ἐξ ὧν καί ἐν αἷς ὑπάρχει ὁ εἷς καί μόνος Χριστός ὁ Θεός· ἀλλ᾿ ἐπί συστάσει τῆς ἄκρας τούτων ἑνώσεως εἴρηται τῷ διδασκάλῳ. Καί ἔοικέ πως δι᾿ ἄλλων φωνῶν, τόν θεοφάντορα ∆ιονύσιον ἐκμιμεῖσθαι. Ἵνα γάρ δόξῃ μή γυμνόν ὄντα τοῦτον Θεόν, μήτε ψιλόν αὖθις ἄνθρωπον· μήτε ἰδίᾳ Θεόν ἀσωμάτως ἐνεργοῦντα, μήτε ἰδίᾳ ἄνθρωπον τά κατά γνώμην πράττοντα· ἀλλά Θεόν σεσαρκωμένον καί τελείως δι᾿ ἡμᾶς ἐνανθρωπήσαντα, θεϊκῶς ἅμα καί ἀνθρωπικῶς τόν αὐτόν ἐνεργοῦντα, ἔφυσεν, ὡς οὐ λόγῳ μόνον, καί τοῖς θεοπρεπέσιν ἐπιτάγμασιν, ἐνεργός εὑρίσκεται ὁ Σωτήρ ἐν τῷ τούς νεκρούς διανιστᾷν καί θεραπεύειν πᾶσαν νόσον καί πᾶσαν μαλακίαν· ἀλλά συνεργάτιν