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beginning: "Simple is the address of the fast. And in other things of the conjoined natures, different is the energy of the humanity, and different is the strength of the divinity. For instance, I say: Below He toils, and above He holds together the elements; Below He hungers, and from above He provides rains. Below He fears, and above He thunders. Below He stands before a tribunal, and from above He beholds Himself. But concerning almsgiving, the double energy concurs. For He who from above from the Cherubim awards to the merciful, this one, sitting before the Treasury, tests the philanthropic.” The same one in the discourse on Thomas the Apostle against the Arians: "Having heard these things, I cleansed my soul of unbelief; I put off doubtful opinion, I took up that which is convinced, I touched the body rejoicing and trembling. I stretched out the eye of my soul along with my fingers, and thus perceived two energies.”

But indeed also the most wise Cyril, the president of the Alexandrians, in the thirty-second chapter of the Thesaurus: "For we shall surely not grant that the natural energy of God and of a creature is one; so that we may neither lead up what is made to the divine substance; nor indeed bring down the excellence of the divine nature to the 0169 place fitting for created things. For of whom the energy and the power 15Α_220 are unchangeably one, for these it is necessary that the unity of kind also be preserved.”

These things then these Fathers of piety have piercingly [declared], whom from many or infinite [examples], and from every one, so to speak scripturally, from the cloud of witnesses, in a cursory way, restraining the bulk of the letter, we have brought forward, for the most evident demonstration of their true knowledge concerning Christ the Savior of all. By which being moved, they delivered to the holy Churches, moved by the Spirit, to profess two natures of the same and one, so likewise equal in number to the natures, both the wills and the energies of the same, and another and another, and a divine and a human will and energy, for a declaration of the substantial difference of those things from which, in which, and which He, the same one, is. while both the fantasy and the confusion, and with these utterly the division, are rejected, as belonging to the one and same God the Word, incarnate for us, being known (being known) in reality and without obscurity from those things which He is, according to the indivisible union. For if the substantial difference in the supreme hypostatic union is not known without confusion, both of the things united, and of the things naturally belonging to Him, then neither will the principle of the union be known without confusion.

But those of the contrary and opposing party, the opposite. For Apollinaris the impious, thus speaks in his discourse entitled: "Proof concerning the divine incarnation in the likeness of man; and they do not remember that this will is said to be proper, not of a man, of the earth, as they think, but of God who came down from heaven.” And the same stupid one again, "In the one entitled: The Very Epiphany, the Incarnate One of God; For Christ is one, moved by a divine will alone, 15Α_222 whence we know also His one energy, proceeding in different miracles and sufferings of His one nature. For He is God incarnate, and is believed; and after a little.” And the [saying]: 'Father, if it is possible, let this cup pass from me; yet not my will, but yours be done,' does not have the emphasis of one and another will, not agreeing with each other, but of one and the same; divinely indeed being energized; but economically deprecating death; since He was God bearing flesh who said this; having no difference in willing.”

But his disciple and successor in impiety, and one fittingly named an enemy to the word of truth, Polemon the heretic, in the Antirrheticus against the holy Fathers, says these wicked things: "For the Word 0172 God was Christ, and

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ἀρχή· " Ἁπλῆ μέν ἡ τῆς νηστείας προσηγορία. Καί ἐν μέν τοῖς ἄλλοις τῶν συναφθεισῶν φύσεων διάφορος ἡ ἐνέργεια τῆς ἀνθρωπότητος, καί τῆς θεότητος διάφορος ἡ ἰσχύς. Οἶόν τι λέγω· Κάτω κοπιᾷ, καί ἄνω συγκροτεῖ τά στοιχεῖα· Κάτω πεινᾷ, καί ἄνωθεν ὑετούς χορηγεῖ. Κάτω δειλιᾷ, καί ἄνω βροντᾷ. Κάτω δικαστηρίῳ παρέστηκε, καί ἄνωθεν ἑαυτόν θεωρεῖ. Περί δέ τήν ἐλεημοσύνην, συντρέχει τό τῆς διπλῆς ἐνεργείας. Ὁ γάρ ἄνωθεν ἐκ τῶν Χερουβίμ βραβεύων τοῖς ἐλεήμοσιν, οὗτος πρό τοῦ Γαζοφυλακίου καθήμενος δοκιμάζει τούς φιλανθρώπους». Ὁ δέ αὐτός ἐν τῷ εἰς Θωμᾶν τό ἀπόστολον κατά Ἀρειανῶν λόγῳ· "Ταῦτα ἀκούσας, ἐκάθαρα τήν ψυχήν ἀπιστίας· ἀπεδυσάμην τήν ἀμφίβολον γνώμην, ἀνέλαβοςν τό πεπεισμένον, ἠψάμην τοῦ σώματος χαίρων καί τρέμων. Ἐξήπλωσα μετά τῶν δακτύλων καί τῆς ψυχῆς ὄμμα, καί δύο λοιπόν ἐνεργειῶν ᾐσθόμην».

Ἀλλά δή καί ὁ σοφώτατος Κύριλλος ὁ τῆς Ἀλεξανδρέων πρόεδρος, ἐν τῷ τριακοστῷ δευτέρῳ τοῦ Θησαυροῦ κεφαλαίῳ· "Οὐ γάρ δή που μίαν εἶναι φυσικήν τήν ἐνέργειαν δώσομεν Θεοῦ καί ποιήματος· ἵνα μήτε τό ποιηθέν, εἰς τήν θείαν ἀνάγωμεν οὐσίαν· μήτε μήν τῆς θείας φύσεως τό ἐξαίρετον, εἰς τόν τοῖς γενητοῖς πρέποντα κατάγωμεν 0169 τόπον. Ὧν γάρ ἡ ἐνέργεια, καί ἡ δύναμις 15Α_220 ἀπαραλλάκτως μία, τούτοις ἀνάγκη καί τήν τοῦ γένους ἑνότητα σώζεσθαι».

Ταῦτα μέν οἵδε διαπρυσίως οἱ τῆς εὐσεβείας Πατέρες, οὕς ἐκ πολλῶν ἤ ἀπείρων, καί παντός οἷον, γραφικῶς εἰπεῖν, τοῦ τῶν μαρτύρων νέφους, κατ᾿ ἐπιδρομήν, τόν τοῦ γράμματος περιστελλόμενοι προκεκομίκαμεν ὄγκον, εἰς ἐναργεστάτην ἀπόδειξιν τῆς αὐτῶν περί τοῦ παντός Σωτῆρος ἀληθογνωσίας Χριστοῦ. Καθ᾿ ἥν ὁρμηθέντες, ταῖς ἁγίαις Ἐκκλησίαις πνευματοκινήτως παρέδωκαν δύο καθάπερ τοῦ αὐτοῦ καί ἑνός τάς φύσεις, οὕτως ἰσαρίθμους ταῖς φύσεσι, τά τε τοῦ αὐτοῦ θελήματα καί τάς ἐνεργείας πρεσβεύειν, καί ἄλλην καί ἄλλην, καί θείαν καί ἀνθρωπίνην θέλησιν καί ἐνέργειαν, εἰς δήλωσιν τῶν ἐξ ὧν, ἐν οἶς τε καί ἅπερ ἐστίν ὁ αὐτός οὐσιώδους διαφορᾶς. Τήν τε φαντασίαν ὁμοῦ καί τήν σύγχυσιν, καί σύν ταύταις παντελῶς τήν διαίρεσιν ἀποσκευαζομένης, ὡς ἑνί καί τῷ αὐτῷ δι᾿ ἡμᾶς σαρκωθέντι Θεῷ Λόγῳ, ἐξ ὧν ἐστι πραγματικῶς καί ἀνεπιθολώτως γνωριζούσης (γνωριζομένης) καθ᾿ ἕνωσιν τήν ἀδιάσπαστον. ∆ιαφορᾶς γάρ οὐσιώδους ἐπί τῆς καθ᾿ ὑπόστασιν ἄκρας ἑνώσεως ἀσυγχύτως οὐ γνωριζομένοις, αὐτῶν τε τῶν ἡνωμένων, καί τῶν προσόντων αὐτῷ φυσικῶς, οὐ δέ τῆς ἑνώσεως ἀσυγχύτως γνωρισθήσεται λόγος.

Οἱ δέ τῆς ἐναντίας καί ἀντιπάλου μοίρας, τό ἔμπαλιν. Ἀπολινάριος μέν γάρ ὁ δυσσεβής, οὕτως φησίν ἐν τῷ ἐπιγεγραμμένῳ αὐτῷ λόγῳ. "Ἀπόδειξις περί τῆς θείας σαρκώσεως τῆς καθ᾿ ὁμοίωσιν ἀνθρώπου· καί οὐ μνημονεύουσιν ὅτι τό θέλημα τοῦτο ἴδιον εἴρηται, οὐκ ἀνθρώπου, τοῦ ἐκ γῆς, καθώς αὐτοί νομίζουσιν, ἀλλά Θεοῦ τοῦ καταβάντος ἐξ οὐρανοῦ». Ὁ δέ αὐτός πάλιν ἀβέλτερος, " Ἐν τῷ ἐπιγεγραμμένῳ· Αὐτήν ἐπιφάνειαν τήν ἔνσαρκον τοῦ Θεοῦ· Εἷς γάρ ὁ Χριστός θεϊκῷ θελήματι μόνῳ κινούμενος, 15Α_222 καθό καί μίαν οἴδαμεν αὐτοῦ τήν ἐνέργειαν, ἐν διαφόροις θαύμασι καί παθήμασι τῆς μιᾶς αὐτοῦ φύσεως προϊοῦσαν. Θεός γάρ ἔνσαρκός ἐστι, καί πιστεύεται· καί μετά βραχέα». Καί τό· Πάτερ, εἰ δυνατόν, ἀπελθέτω τό ποτήριον τοῦτο ἀπ᾿ ἐμοῦ· πλήν μή τό ἐμόν, ἀλλά τό σόν θέλημα γενέσθω, οὐκ ἄλλου καί ἄλλου θελήματος ἔμφασιν ἔχει, μή συμβαινόντων ἀλλήλοις, ἀλλ᾿ ἑνός καί τοῦ αὐτοῦ· θεϊκῶς μέν ἐνεργουμένου· οἰκονομικῶς δέ παραιτουμένου τον θάνατον· ἐπεί Θεός ἦν σαρκοφόρος ὁ τοῦτο λέγων· μηδεμίαν ἐν τῷ θέλειν ἔχων διαφοράν».

Ὁ δέ ἐκείνου τῆς ἀσεβείας μαθητής καί διάδοχος, καί φερωνύμως τῷ τῆς ἀληθείας λόγῳ πολέμιος, Πολέμων ὁ αἱρετικός, ἐν τῷ πρός τούς ἁγίου Πατέρας Ἀντιῤῥητικῷ, τάδε δυστρόφως φησίν· " Ὁ Λόγος γάρ 0172 Θεός ἦν ὁ Χριστός, καί