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as though he was eager to take up his holy flesh for this very purpose; doing this indeed as God by his all-creating command; but making it alive again also by the touch of the holy flesh united to him hypostatically, so that he might show that this too was able to give life through his essential energy, of which the touch, the voice, and such things properly are. Then, as he showed his natural energies, of Christ the God who is composed of both, being perfectly preserved; that of his divinity, through the all-working (88) command, and that of his humanity, through the touch; he presented these as wholly united by their coalescence and perichoresis with each other; so that the energy was shown to be one, because of the union of both himself, the Logos, and his all-holy flesh; not a natural one, not a hypostatic one; for the teacher has said nothing of the sort; but one cognate to the parts; through which, as has been said, it was demonstrated both by an all-working command and by the touch of his hand.

It has been shown, therefore, from the sacred teaching of the wise one, that he proclaims that the difference of the natural energies, just as of the natures themselves of which they are, is to be preserved even after the union; and he also defines the union itself; the former, in speaking of the all-working command and the touch; the latter, in speaking of one and cognate; through which he magnificently dismisses every conflation and division of the mystery of Christ; But those who do not understand it this way, but who think of the cognate energy of the Logos and the flesh as one, are teaching the consubstantiality of Eutyches and Apollinarius. Therefore, in all things, it is necessary both to preserve the definition unharmed and to maintain the mode of the economy incorruptible; so that the wicked pair, I mean division and confusion, may have no infiltration against the truth.

According to this, therefore, and other monadic expressions of the holy Fathers, if they should be found, the pious meaning must be understood; and let us in no way interpret these in contradiction to the dyadic expressions of the saints; knowing that the latter are strong for the difference against confusion and the former are secure for the union against division; but let us joyfully embrace both, these and those, with soul and mouth, and let us orthodoxly confess; and through expressions that in utterance seem somehow opposite, let us wisely rout those who are opposite in mind, equally to themselves and to each other, and to the truth; and let us manfully drive them from our court, that is, from the catholic and apostolic Church of God; and let us not at all provide any entryway against the orthodox faith to those who thievishly contrive to move the patristic landmarks, by casting aside any of the pious weapons and dogmas, through which their overthrow and destruction naturally comes about.

Nevertheless, it is necessary to know that regarding both natures and natural energies, we find monadic expressions of the holy Fathers in addition to the dyadic ones; such as, "the one incarnate nature of God the Logos," and, "the theandric energy," and the "cognate and demonstrated through both;" but regarding natural wills, it is not possible, as far as I know, to find any monadic expression at all, (89) but only dyadic significations in pronouns and number. How then and for what reason, even if we were to accept a complete re-examination, must one say there is one or two wills in Christ the God, when the legislation and teaching of the Fathers commands us to confess and profess two natural wills in him, just as also the natures themselves, and their natural energies, to the point of knowing the difference?

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ὥσπερ τινά πρός τοῦτο δή μάλιστα τήν ἁγίαν αὐτοῦ παραλαμβάνειν ἠπείγετο σάρκα· τοῦτο ποιῶν μέν ὡς Θεός τῷ παντουρηῷ αὐτοῦ προστάγματι· ζωοποιῶν δέ αὖ πάλιν καί τῇ ἀφῇ τῆς ἡνωμένης αὐτῷ καθ' ὑπόστασιν ἁγίας σαρκός, ἵνα δείξῃ καί ταύτην ζωοποιεῖν δυναμένην διά τῆς οὐσιώδους αὐτοῦ ἐνεργείας, ἧς ἐστι κυρίως ἡ ἀφή, ἡ φωνή, καί ὅσα τοιαῦτα. Εἶτα, ὡς ἔδειξε τάς φυσικάς ἐνεργείας αὐτοῦ, τοῦ ἐξ ἀμφοῖν συγκειμένου Χριστοῦ τοῦ Θεοῦ, σωζομένας τελείως· τήν τῆς θεότητος αὐτοῦ, διά τοῦ παντουργοῦ (88) προστάγματος, τήν δέ τῆς ἀνθρωπότητος αὐτοῦ, διά τῆς ἀφῆς· παρέστησε ταύτας ἡνωμένας διόλου τῇ πρός ἀλλήλας συμφυΐᾳ καί περιχωρήσει· ὡς μίαν διά τήν ἕνωσιν αὐτοῦ τε τοῦ Λόγου καί παναγίας αὐτοῦ σαρκός δείκνυσθαι τήν ἐνέργειαν· οὐ φυσικήν, οὐχ ὑποστατικήν· οὐ γάρ τι τοιοῦτον εἴρηκεν ὁ διδάσκαλος· ἀλλά συγγενῆ τοῖς μέρεσι· δι᾿ ὧν, ὡς εἴρηται, κατά τε πρόσταγμα παντουργόν, κατά τε ἀφήν χειρός ἐπεδείκνυτο.

∆έδεικται τοίνυν τῆς ἱερᾶς τοῦ σοφοῦ διδασκαλίας, ὡς καί τήν διαφοράν τῶν φυσικῶν ἐνεργειῶν, ὥσπερ οὖν καὐτῶν τῶν φύσεων ὧν καί εἰσί, διαγορεύει φυλαττομένην καί μετά τήν ἕνωσιν· καὐτήν τήν ἕνωσιν αὖθις ὁρίζεται· τήν μέν, ἐν τῷ λέγειν, πρόσταγμα παντουργόν καί ἀφήν· τήν δέ, τῷ λέγειν, μίαν τε καί συγγενῆ· δι' ὧν πᾶσαν συναίρεσίν τε καί διαίρεσιν τοῦ κατά Χριστόν μυστηρίου μεγαλοφυῶς ἀποπέμπεται· οἱ δέ μή οὕτω λαμβάνοντες, ἀλλ᾿ ὡς μίαν Λόγου τε καί σαρκός τήν συγγενῆ νοοῦντες ἐνέργειαν, τήν Εὐτυχοῦς καί Ἀπολιναρίου συνουσίωσιν δογματίζουσι. ∆εῖ τοιγαροῦν ἐν πᾶσι καί τόν λόγον ἀλώβητον διασώζειν, καί τόν τῆς οἰκονομίας τρόπον διατηρεῖν ἀπαράφθαρτον· ἵνα μηδεμίαν ἡ πονηρά ξυνωρίς, ἡ διαίρεσις, φημί, καί ἡ σύγχυσις, κατά τῆς ἀληθείας σχοίη παρείσδυσιν.

Κατά ταύτην οὖν, καί τά ἄλλας, εἴπερ εὑρεθεῖεν, μοναδικάς τῶν ἁγίων Πατέρων φωνάς, τήν εὐσεβῆ διάνοιαν ἐκληπτέον· καί μηδαμῶς εἰς ἀντίφασιν ταύτας, πρός τάς τῶν ἁγίων δυϊκάς ἐκδεξώμεθα· γινώσκονντες, ὡς καί αὗται πρός τήν διαφοράν κατά τῆς συγχύσεως ἰσχυραί κἀκεῖναι πρός τήν ἕνωσιν κατά δαιρέσεως ἀσφαλεῖς· ἀλλ᾿ ἄμφω, καί ταύτας κἀκείνας, ψυχῇ τε καί στόματι περιχαρῶς ἀσπασώμεθα, καί ὀρθοδόξως ὁμολογήσωμεν· καί διά τῶν κατά προφοράν δοκούντων πως ἐναντίων φωνῶν, τούς κατά διάνοιαν ἐναντίους ἐπίσης ἑαυτοῖς καί ἀλλήλοις, καί τῇ ἀληθείᾳ, σοφῶς τροπωσώμεθα· καί τῆς ἡμετέρας αὐλῆς, ἤγουν τῆς καθολικῆς τοῦ Θεοῦ καί ἀποστολικῆς Ἐκκλησίας, ἀνδρικῶς ἐξελάσωμεν· καί μηθ᾿ ὅλως τήν οἰανοῦν πάροδον κατά τῆς ὀρθοδόξου πίστεως, τοῖς λῃστρικῶς ὅρια πατρικά μηχνωμένοις μεταίρειν, παράσχωμεν, τῷ διαῤῥίπτειν τι τῶν εὐσεβῶν ὅπλων τε καί δογμάτων, δι᾿ ὧν γίνεσθαι πέφυκεν ἡ ἐκείνων καταστροφή καί ἀναίρεσις.

Πλήν κἀκεῖνο γινώσκειν χρεῶν, ὡς ἐπί τε φύσεων καί φυσικῶν ἐνεργειῶν, καί μοναδικάς πρός ταῖς δυϊκαῖς φωναῖς τῶν ἁγίων Πατέρων εὑρίσκομεν· ὡς, "τήν μίαν φύσιν τοῦ Θεοῦ Λόγου σεσαρκωμένην," καί, "τήν Θεανδρικήν ἐνέργειαν," καί τήν "συγγενῆ καί δι' ἀμφοῖν ἐπιδεδειγμένην·" ἐπί δέ φυσικῶν θελημάτων, οὐδεμίαν μοναδικήν, ὡς ἐμέ γινώσκειν, τό παράπαν ἐκφώνησιν εὑρεῖν δυνατόν, (89) ἀλλά τάς ἐν ἀντωνυμίαις καί ἀριθμῷ δυϊκάς σημασίας. Πῶς οὖν καί τίνι λόγῳ, κἄν προσεξετάσαι δεχώμεθα παντελῶς, ἕν ἤ δύο θελήματα χρή λέγειν ἐπί Χριστοῦ τοῦ Θεοῦ, τῆς τῶν Πατέρων νομοθεσίας καί διδασκαλίας δύο φυσικά θελήματα παρακελευομένης ὁμολογεῖν ἐπ' αὐτοῦ καί πρεσβεύειν, καθά καί φύσεις αὐτάς, καί τάς τούτων φυσικάς ἐνεργείας, μέχρι τοῦ γινώσκειν τήν διαφοράν;