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and which belongs to no other, by the pure union with him. For through both of these, I mean command and touch, the divine energy was made known through the very deeds, in no way harming our human and passible natural energy of the flesh; but on the contrary, preserving it for its own manifestation; just as the soul also, as through the instrument of its 0345 own body, and of its natural energy, offers its own properties and its own energy according to nature. For both the stretching out of the hand and the touch, and the taking hold, and the mixing of the clay with it and the breaking of the bread; and simply, everything that was accomplished by the hand, or another member, or part of the body, belonged to the natural energy of Christ's humanity; according to which the man, he who is by nature God, was active, naturally performing divine things; so that through both he might confirm both according to nature, showing himself to be truly perfect God and perfect man, apart from sin alone.

Therefore, the Father did not ignore the distinctive property of each nature, which is comprehensive of the other natural properties; I mean both the creative, and the vital energy given from the soul to his body; which the incarnate God the Word, preserving them in himself, showed to be distinct and unconfused; the creative, in creating substance and quality and quantity; from which, and in which, and which things the existence of beings is and is considered. For even if the philosophers among the Greeks reduce 15Γ_190 beings to ten categories; nevertheless, by these the whole is contained and enclosed; substance, by restoring the blind man's missing eyes; quality, by changing the water into wine; quantity, by increasing the loaves; and he showed the vital energy in breathing, speaking, seeing, hearing, touching, smelling, eating and drinking; moving his hands, walking, sleeping, and the rest, all of which demonstrate the unchangeableness of the natural energy in all things under nature.

PYR. Piously and without constraint you have presented the thought of the Father, not as conflicting, but as agreeing in all respects with the two energies. But what do we say about Saint Dionysius, in his epistle to Gaius the servant, who said, "some new theandric energy, concerning Christ, who lived his life among us?"

MAX. Is novelty a quality, or a quantity? PYR. Quantity. MAX. Therefore it also introduces with itself such a nature; since the definition of every nature is established as the principle of its essential energy. Not only that, but also when the Apostle says, *Behold, all things have become new*, he says nothing other than, *Behold, all things have become one*; and whether you wish to call this nature or energy, let this be within our authority. But if novelty is a quality, it does not signify one energy, but the new and ineffable mode of the manifestation of Christ's natural energies, suitably to the ineffable mode of the perichoresis of Christ's natures into each other, and his life as a man, which was strange and paradoxical, and to the 0348 nature of beings unknown, and the mode of the exchange of properties according to the ineffable union.

PYR. Does not 'theandric' also signify one? MAX. No; for on the contrary the word periphrastically signifies their energies through the enumeration of the natures; since by the exclusion of the extremes, there is no middle in Christ. But if 15Γ_192 it signifies one, Christ, as God, will have an energy other than that of the Father. Therefore the Son will be of another energy than the Father, since the Father's is not theandric; after also characterizing 'theandric'

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καί οὐκ ἄλλου ὑπάρχουσαν, τῇ πρός αὐτόν ἀκραιφνεῖ ἑνώσει. ∆ι᾿ ἀμφοτέρων γάρ τούτων, προστάγματός φημι καί ἁφῆς, ἡ θεία ἐνέργεια δι᾿ αὐτῶν ἐγνωρίζετο τῶν πραγμάτων, μηδόλως τήν καθ᾿ ἡμᾶς ἀνθρωπίνην, καί πάσχουσαν φυσικήν τῆς σαρκός ἐνέργειαν παραβλάπτουσα· τοὐναντίον δέ, συντηροῦσα αὐτήν εἰς οἰκείαν ἔκφανσιν· ὥσπερ οὖν καί ψυχή, ὡς δι᾿ ὀργάνου τοῦ 0345 οἰκείου σώματος, καί τῆς αὐτοῦ φυσικῆς ἐνεργείας τά οἰκεῖα, καί τήν ἑαυτῆς προσφέρει κατά φύσιν ἐνέργειαν. Ἥ τε γάρ ἔκτασις τῆς χειρός καί ἡ ἁφή, καί ἡ κράτησις, καί ἡ κατ᾿ αὐτήν τοῦ πηλοῦ μίξις καί ἡ τοῦ ἄρτου κλάσις· καί ἁπλῶς, πᾶν ὅ διά τῆς χειρός, ἤ ἑτέρου μέλους, ἤ μέρους τοῦ σώματος ἐτελεῖτο, τἠς φυσικῆς ἐνεργείας τῆς ἀνθρωπότητος τοῦ Χριστοῦ ὑπῆρχε· καθ᾿ ἥν ὁ ἄνθρωπος, ἐνεργής ἦν αὐτός, ὁ φύσει Θεός, καί τά θεῖα φυσικῶς ἐνεργῶν· ὡς ἄν δι᾿ ἑκατέρων ἑκάτερα κατά φύσιν πιστώσηται, Θεόν τέλειον καί ἄνθρωπον τέλειον δίχα μόνης τῆς ἁμαρτίας ἑαυτόν ὄντα κατ' ἀλήθειαν δεικνύς.

Οὐκ ἠγνόησεν οὖν ὁ Πατήρ τήν ἑκάστης φύσεως κατ᾿ ἐξαίρετον ἰδιότητα, καί τῶν ἄλλων φυσικῶν ἰδιωμάτων περιληπτικήν· τήν τε δημιουργικήν φημι, καί τήν ἐκ τῆς ψυχῆς ἐνδιδομένην τῷ σώματι αὐτοῦ, ζωτικήν ἐνέργειαν· ἅς σώζων ἐν ἑαυτῷ ὁ σαρκωθείς θεός Λόγος εὐκρινεῖς καί ἀσυγχύτους ἔδειξε· τήν μέν δημιουργικήν , ἐν τῷ οὐσίαν καί ποιότητα καί ποσότητα δημιουργῆσαι· ἐξ ὧν, καί ἐν οἷς, καί ἅπερ ἡ τῶν ὄντων ὕπαρξις ἔστι τε καί θεωρεῖται. Εἰ γάρ καί οἱ παρ᾿ Ἕλλησι φιλοσοφήσαντες εἰς δέκα κατατείνουσι 15Γ_190 λόγους τά ὄντα· ἀλλ᾿ οὖν τούτοις τό πᾶν συνέχεται καί περικλείεται· οὐσίαν μέν, τούς λείποντας τοῦ τυφλοῦ ὀφθαλμούς ἀναπληρώσας· ποιότητα δέ, τό ὕδωρ εἰς οἶνον μεταβαλών· ποσότητα δέ, τούς ἄρτους αὐξήσας· τήν δέ ζωτικήν ἐνέργειαν ἔδειξεν ἐν τῷ ἀναπνεῖν, λαλεῖν, ὁρᾷν, ἀκούειν, ἅπτεσθαι, ὀσφραίνεσθαι, ἐσθίειν καί πίνειν· χεῖρας κινεῖν, βαδίζειν, ὑπνοῦν, καί τά λοιπά, ὅσα ἐν πᾶσι τοῖς ὑπό τήν φύσιν ἀπαραλλαξίαν τῆς κατά φύσιν ἐνδείκνυται ἐνεργείας.

ΠΥΡ. Εὐσεβῶς καί ἀβιάστως τήν τοῦ Πατρός παρέστησας ἔννοιαν, οὐ μαχομένην, ἀλλά συμβαίνουσαν διά πάντων ταῖς δύο ἐνεργείαις. Τί δέ περί τοῦ ἁγίου ∆ιονυσίου φαμέν, ἐν τῇ πρός Γάϊον τόν θεραπευτήν ἐπιστολῇ, φήσαντος, " Καινήν τινα τήν θεανδρικήν ἐνέργειαν, περί τοῦ Χριστοῦ, ἐν ἡμῖν πεπολιτευμένον;"

ΜΑΞ. Ἡ καινότης ποιότης ἐστίν, ἤ ποσότης; ΠΥΡ. Ποσότης. ΜΑΞ. Οὐκοῦν καί φύσιν ἑαυτῇ συνεισάγει τοιαύτην· εἴπερ πάσης φύσεως

ὅρος, ὁ τῆς οὐσιώδους αὐτῆς ἐνεργείας καθέστηκε λόγος. Οὐ μόνον δέ, ἀλλά καί ὅταν λέγῃ ὁ Ἀπόστολος, Ἰδού γέγοντε τά πάντα καινά, οὐδέν ἕτερον λέγει, ἤ ὅτι, Ἰδού γέγονε τά πάντα ἕν· εἴτε δέ φύσει, εἴτε ἐνεργείᾳ τοῦτο καλεῖν βούλεσθε, τοῦτο τῆς ἡμῶν ἔστω ἐξουσίας. Εἰ δέ ποιότης ἐστίν ἡ καινότης, οὐ μίαν δηλοῖ ἐνέργειαν, ἀλλά τόν καινόν καί ἀπόῤῥητον τρόπον τῆς τῶν φυσικῶν τοῦ Χριστοῦ ἐνεργειῶν ἐκφάνσεως, τῷ ἀποῤῥήτῳ τρόπῳ τῆς εἰς ἀλλήλας τῶν Χριστοῦ φύσεων περιχωρήσεως προσφόρως, καί τήν κατά ἄνθρωπον αὐτοῦ πολιτείαν, ξένην οὖσαν καί παράδοξον, καί τῇ 0348 φύσει τῶν ὄντων ἄγνωστον, καί τόν τρόπον τῆς κατά τήν ἀπόῤῥητον ἕνωσιν ἀντιδόσεως.

ΠΥΡ. Οὔτε ἡ θεανδρική μίαν δηλοῖ; ΜΑΞ. Οὐχί· τουναντίον γάρ περιφραστικῶς ἡ φωνή διά τῶν ἀριθμουμένων

φύσεων τά αὐτῶν ἐνεργείας παραδέδωκεν· εἴπερ ἀποφάσει τῶν ἄκρων, οὐδέν ἐστι μέσον ἐπί Χριστοῦ. Εἰ δέ 15Γ_192 μίαν δηλοῖ, ἄλλην παρά τήν τοῦ Πατρός, ὡς Θεός, ὁ Χριστός ἕξει τήν ἐνέργειαν. Ἄλλης οὖν παρά τόν Πατέρα ἐνεργείας ἔσται ὁ Υἱός· εἴπερ ἡ τοῦ Πατρός οὐκ ἔστι θεανδρική· μετά τό καί θεανδρικήν χαρακτηρίζειν