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nature and to constitute it. For the energy, being natural, is a constitutive and innate character of nature. And those who have considered these matters have said that quantity is one genus, and quality another.

PYR. Novelty is neither quantity nor quality, but substance. MAX. I am amazed how you dared to say this. What is contrasted with substance? PYR. Non-being. MAX. And what with novelty? PYR. Antiquity. MAX. Therefore novelty is not a substance, but a quality. And how, if towards one

energy we shall take the term, do we not introduce this divinely-revealing teacher as contradicting himself, and the other Fathers? For all have explicitly and in common both said and taught that things of the same substance are also of the same energy; and things of the same energy are of the same substance; and that things that differ in substance also differ in energy; and things that differ in energy also differ in substance.

PYR. This was said by the Fathers concerning theology, but not concerning the economy. Therefore it does not belong to a truth-loving mind to transfer what they have said concerning theology to the economy, and to introduce such an absurdity.

MAX. If this was said by the Fathers concerning theology only, then, according to you, the Son is not spoken of in theology together with the Father after the incarnation. And if He is not spoken of in theology together with Him, neither is He numbered together with Him in the invocation of baptism; and our faith and preaching will be found to be empty.

And again, if the Son is not spoken of in theology together with the Father 15Γ_194 after the incarnation, He will not be of the same substance; for things that differ in definition will certainly differ also in nature.

And again, if the Son is not spoken of in theology together with the Father after the incarnation, to what shall we assign, "My Father is working until now, and I am working?" And, "Whatever the Son sees the Father doing, the Son also does likewise?" And, "If you do not believe me, 0349 believe my works?" And, "The works that I do bear witness about me?" And, "For as the Father raises the dead and gives them life, so also the Son gives life to whom he will?" For all these things show Him to be not only of the same substance as the Father even after the incarnation, but also of the same energy.

And again, if providence concerning created beings is an energy of God; and this belongs not only to the Father and the Spirit, but also to the Son even after the incarnation; therefore He is of the same energy as the Father even after the incarnation.

And again, if miracles are an energy of God; and from the miracles we have known Him to be of the same substance as the Father; therefore from the same energy He was shown to be of the same substance as the Father; and He is spoken of in theology together with Him even after the incarnation.

And again, if the creative energy belongs essentially to God; and what belongs essentially is also inalienable; it is necessary for them, either, if they do not say He is of the same energy as the Father even after the incarnation, not to say He is of the same substance as Him; for where the natural energy is not, there the nature could never be; or, if they say He is of the same substance as Him, to also say He is of the same energy, and to speak of Him in theology together with the Father even after the incarnation; for where the nature is, there also will unfailingly be the common energy according to it.

15Γ_196 PYR. We do not speak of one energy for the purpose of abolishing the human energy; but because the nature, when contrasted with the divine energy, is in this respect called a passion.

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φύσιν καί συνιστᾷν. Ἡ γάρ ἐνέργεια, φυική οὖσα, φύσεως ὑπάρχει συστατικός καί ἔμφυτος χαρακτήρ. Καί οἱ τά περί τούτων δέ σκέμματα διαλαβόντες, ἑτερον γένος εἶναι τῆς ποσότητος, καί ἕτερον τῆς ποιότητος εἶπον.

ΠΥΡ. Οὔτε ποσότης, οὔτε ποιότης ἐστίν ἡ καινότης· ἀλλ' οὐσία. ΜΑΞ. Θαυμάζω πῶς τοῦτο εἰπεῖν ἐθάῤῥησας. Τῇ οὐσίᾳ τί ἀντιδιαστέλλεται; ΠΥΡ. Τό μή ὄν. ΜΑΞ. Τί δέ καινότητι; ΠΥΡ. Ἡ παλαιότης. ΜΑΞ. Ὥστε οὖν οὐκ οὐσία ἡ καινότης, ἀλλά ποιότης. Πῶς δέ, εἰ πρός μίαν

ἐνέργειαν ἐκληψόμεθα τήν φωνήν, οὐχ ἑαυτῷ γε, καί τοῖς λοιποῖς Πατράσιν, ἐναντιούμενον εἰσάγομεν τόν θεοφάντορα τοῦτον διδάσκαλον; Πάντες γάρ διαῤῥήδην κοινῇ καί εἶπον καί ἐδίδαξαν, τά τῆς αὐτῆς ὄντα οὐσίας, καί τῆς αὐτῆς εἶναι ἐνεργείας· καί τά τῆς αὐτῆς ὄντα ἐνεργείας, τῆς αὐτῆς εἶναι οὐσίας· καί ὅτι τά τῇ οὐσίᾳ διαφέροντα, καί τῇ ἐνεργείᾳ διαφέρουσι· καί τά τῇ ἐνεργείᾳ διαφέροντα, καί τῇ οὐσίᾳ διαφέρουσιν.

ΠΥΡ. Τοῦτο ἐπί τῆς θεολογίας τοῖς Πατράσιν, οὐ μήν καί ἐπί τῆς οἰκονομίας εἴρηται. Ὅθεν οὐδέ φιλαλήθους διανοίας καθέστηκε, τά ἐπί τῆς θεολογίας αὐτοῖς εἰρημένα, μετάγειν ἐπί τῆς οἰκονομίας, καί τήν τοιαύτην συνεισαγαγεῖν ἀτοπίαν.

ΜΑΞ. Εἰ ἐπί τῆς θεολογίας μόνον εἴρηται τοῖς Πατράσιν, οὐκ ἄρα μετά τήν σάρκωσιν, καθ᾿ ὑμᾶς, συνθεολογεῖται ὁ Υἱός τῷ Πατρί. Εἰ δέ οὐ συνθεολογεῖται, οὐδέ συναριθμεῖται κατά τήν ἐπίκλησιν τοῦ βαπτίσματος· καί εὑρεθήσεται κενή ἡ πίστις καί τό κήρυγμα.

Καί πάλιν, εἰ οὐ συνθεολογεῖται μετά τήν σάρκωσιν ὁ Υἱός 15Γ_194 τῷ Πατρί, οὔτε τῆς αὐτῆς ἔσται οὐσίας· τά γάρ τῷ λόγῳ διαφέροντα, καί τῇ φύσει διοίσει πάντως.

Καί πάλιν, εἰ οὐ συνθεολογεῖται ὁ Υἱός τῷ Πατρί μετά τήν σάρκωσιν, τίνι ἀπονείμωμεν τό, Ὀ Πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγώ ἐργάζομαι; Καί· Ἄ ἄν βλέπῃ τόν Πατέρα ποιοῦντα, καί ὁ Υἱός ὁμοίως ποιεῖ; Καί· Εἰ ἐμοί οὐ πιστεύετε, 0349 τοῖς ἔργοις μου πιστεύσατε; Καί· Τά ἔργα ἅ ἐγώ ποιῶ μαρτυρεῖ περί ἐμοῦ; Καί· Ὥσπερ ὁ Πατήρ ἐγείρει τούς νεκρούς καί ζωοποιεῖ, οὕτω καί Υἱός, οὕς θέλει, ζωοποιεῖ; Ταῦτα γάρ πάντα, οὐ μόνον τῆς αὐτῆς ὄντα οὐσίας καί μετά σάρκωσιν τῷ Πατρί δείκνυσιν αὐτόν, ἀλλά καί τῆς ἀυτῆς ἐνεργείας.

Καί πάλιν, εἰ ἡ περί τά ὄντα πρόνοια ἐνέργεια Θεοῦ τυγχάνει· αὕτη δέ οὐ μόνον Πατρός καί Πνεύματος, ἀλλά καί Υἱοῦ καί μετά σάρκωσίν ἐστιν· ἄρα καί τῆς αὐτῆς ἐστιν ἐνεργείας τῷ Πατρί καί μετά σάρκωσιν.

Καί πάλιν, εἰ τά θαύματα ἐνέργεια Θεοῦ τυγχάνει· ἐκ δέ τῶν θαυμάτων τῆς αὐτῆς ὄντα οὐσία τῷ Πατρί ἐγνώκαμεν· ἄρα ἐκ τῆς αὐτῆς ἐνεργείας τῆς αὐτῆν ὤν τῷ Πατρί ἐδείχθη οὐσίας· καί συνθεολογεῖται αὐτῷ καί μετά σάρκωσιν.

Καί πάλιν, εἰ οὐσιωδῶς πρόσεστι τῷ Θεῷ ἡ δημιουργική ἐνέργεια· τά δέ οὐσιωδῶς προσόντα, καί ἀναφαίρετα· ἀνάγκη αὐτούς, ἤ τῆς αὐτῆς τῷ Πατρί καί μετά σάρκωσιν ἐνεργείας αὐτόν οὐ λέγοντας, μηδέ τῆς αὐτῆς αὐτῷ λέγειν οὐσίας εἶναι· ἔνθα γάρ ἡ κατά φύσιν ἐνέργεια οὐκ ἔστιν, οὐδέ ἡ φύσις ἔσται ποτ᾿ ἄν· ἤ τῆς αὐτῆς αὐτῷ λέγοντας αὐτόν οὐσίας, καί τῆς αὐτῆς λέγειν ἐνεργείας, καί συνθεολογεῖν τῷ Πατρί καί μετά σάρκωσιν· ἔνθα γάρ ἡ φύσις, ἐκεῖ καί ἡ κοινή κατ᾿ αὐτήν ἀπαραλείπτως ἔσται ἐνέργεια.

15Γ_196 ΠΥΡ. Οὐκ ἐπ᾿ ἀναιρέσει τῆς ἀνθρωπίνης ἐνεργείας τήν μίαν λέγομεν ἐνέργειαν· ἀλλ᾿ ἐπειδή ἀντιδιαστελλομένη ἡ φύσις τῇ θείᾳ ἐνεργείᾳ, πάθος λέγεται κατά τοῦτο.