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they blasphemed that he was a creature and a product in himself. For each of them said that the Only-Begotten was passible by nature of divinity, but not by nature of flesh; and Apollinaris, being yet more lavish in impiety, even declared a complete transformation into flesh by a falling away and change of his divinity.

Therefore, it is necessary for us who are pious to reject such a confession and to uphold the teaching of the holy Fathers; and to confess, according to them, two natural wills (100) and essential energies in one and the same person. For if we were to say there is one will and one energy in him, we would clearly dogmatize either that he is not by nature also man, but only God; or only man by nature, and not God; or neither man nor God. For instance, if we should say the will is natural, it is either entirely divine or human; and if divine, the Word will naturally will divine things according to it; showing himself to be only God by nature and willing together with his own begetter, and not man; for it is not natural for the human by nature to be characterized by the divine by nature; just as it is not for the divine in essence to be known through the human in essence. This, too, will be the consequent conclusion if we say the will is by nature human. But if it is hypostatic, it will be characteristic of his own hypostasis alone; and he would never, according to it, have communion with the Father and with us; for by hypostasis he is distinguished and separated from the extremes. The same things, again, can also be said concerning the energies.

But not for this reason, may it never be, do we deny the monadic expressions of the God-bearing Fathers concerning them, I mean, the energies, both the "Theandric energy" of the aforementioned God-revealing Saint Dionysius, and the "one and cognate energy shown forth through both" of Cyril the wise. For these were piously proclaimed by them on account of the union and the complete concrescence of the natural energies with one another; just as the dual expressions were on account of their essential and natural difference. For the "Theandric" is a summary of the divine and the human energy together. For the teacher, having devised a suitable term that comprehends each, as I said, in its utterance, and having pronounced this monadically, periphrastically signified the dual energy of the one who is dual in nature. For since he had said before, "He did not perform divine things in the manner of God, because he was not a bare God; but he performed divine things by nature, for he was God by nature, but through the flesh which was united to him hypostatically; nor human things in the manner of a man, because he was not a mere man; but he performed human things naturally, for he was man by nature, but with divine authority," not being led to act by any necessity and natural force as we are, he intertwined the divine and the human energy of the same one who is such by nature; so that neither is without the other, but they are known connaturally in and through each other, on account of the indissoluble union; and comprehending both in a monadic expression, he periphrastically proclaimed it. So that by saying that he performed both divine and human things, though not in the manner of God, nor indeed in the manner of man, because he was neither a bare God, as I said, nor a mere man; yet that by truly performing them, he might confirm the essential (101) difference of the natural energies; and by comprehending these and expressing them summarily with the appropriate term, through the Theandric energy, he might teach their inseparable union.

And the "one and cognate energy shown forth through both" of Cyril the wise partakes of the greatest thought of this great Father. For he too teaches through it the concrescence and union of the natural energies. For this all-praised man also wished to show that the flesh is God's, and the essential

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κτίσμα τοῦτον καί ποίημα καθ᾿ ἑαυτόν ἐβλασφήμησαν. Ἑκάτερος γάρ παθητόν φύσει θεότητος, ἀλλ᾿ οὐ φύσει σαρκός εἶπον τόν Μονογενῆ· κἄν Ἀπολινάριος ἔτι κατ᾿ ἀσέβειαν δαψιλευόμενος, καί τελείαν τήν εἰς σάρκα μεταβολήν κατ᾿ ἔκπτωσιν καί τροπήν τῆς αὐτοῦ θεότητος ἀπεφήνατο.

Χρή τοιγαροῦν εὐσεβοῦντας ἡμᾶς, τήν τοιαύτην ὁμολογίαν διώσασθαι, καί τήν τῶν ἁγίων Πατέρων κρατύνειν διδασκαλίαν· καί δύο φυσικά θελήματα (100) κατ᾿ αὐτούς, καί οὐσιώδεις ἐνεργείας, ἐπί τοῦ αὐτοῦ καί ἑνός ὁμολογεῖν. Εἰ γάρ ἕν ἐπ᾿ αὐτοῦ θέλημα καί μίαν ἐνέργειαν εἴποιμεν, ἤ τοῦτον οὐκ ὄντα φύσει καί ἄνθρωπον, ἀλλά μόνον Θεόν· ἤ φύσει μόνον ἄνθρωπον, καί οὐ Θεόν· ἤ οὔτε ἄνθρωπον οὔτε Θεόν σαφῶς δογματίσομεν. Οἷον, εἰ μέν φυσικόν τό θέλημα τυχόν εἴποιμεν, ἤ θεῖον πάντως, ἤ ἀνθρώπινον τοῦτό ἐστι· καί εἰ θεῖον, τά θεῖα κατ᾿ αὐτό θελήσει φυσικῶς ὁ Λόγος· Θεόν φύσει μόνον καί συνθελητήν τῷ ἰδίῳ γεννήτορι δεικνύς ἑαυτόν, καί οὐκ ἄνθρωπον· οὐ γάρ πέφυκε διά τοῦ φύσει θείου, τό ἀνθρώπινον φύσει χαρακτηρίζεσθαι· ὥσπερ οὐδέ διά τοῦ κατ᾿ οὐσίαν ἀνθρωπίνου, τό κατ᾿ οὐσίαν θεῖον γνωρίζεσθαι. Τοῦτο δε, καί εἰ ἀνθρώπινον φῶμεν τό θέλημα φύσει, κατά τό ἀκόλουθον συναχθήσεται. Εἰ δέ ὑποστατικόν, τῆς αὐτοῦ μόνης ὑποστάσεως ἔσται χαρακτηριστικόν· καί οὔποτ᾿ ἄν κατ᾿ αὐτό κοινωνήσῃ Πατρί καί ἡμῖν· τῶν γάρ ἄκρων ὑποστάσει διαστέλλεται καί χωρίζεται. Τά αὐτά δέ πάλιν καί περί ἐνεργειῶν ἔστιν εἰπεῖν.

Ἀλλ᾿ οὐ διά τοῦτο, μή γένοιτο, τάς τῶν θεοφόρων Πατέρων περί αὐτῶν, φημί τῶν ἐνεργειῶν, μοναδικάς ἐξαρνούμεθα, τήν τε τοῦ λεχθέντος θεοφάντορος ἁγίου ∆ιονυσίου "Θεανδρικήν ἐνέργειαν," καί τήν Κυρίλλου τοῦ σοφοῦ "μίαν τε καί συγγενῆ δι᾿ ἀμφοῖν ἐπιδεδειγμένην ἐνέργειαν." Αὗται μέν γάρ διά τήν ἕνωσιν, καί τήν πρός ἀλλήλας διόλου τῶν φυσικῶν ἐνεργειῶν συμφυΐαν, εὐσεβῶς αὐτοῖς ἐκηρύχθησαν· ὥσπερ καί αἱ δυϊκαί, διά τήν οὐσιώδη καί φυσικήν τούτων διαφοράν. Ἡ γάρ Θεανδρική τῆς θείας ὁμοῦ καί ἀνδρικῆς ἐνεργείας ὑπάρχει περίληψις. Κατάλληλον γάρ ὁ διδάσκαλος ἐπινοήσας φωνήν, ἑκατέραν, ὡς ἔφην, τῇ προφορᾷ συλλαμβάνουσαν, καί ταύτην μοναδικῶς ἐκφωνήσας, τήν διπλῆν, τοῦ διπλοῦ τήν φύσιν, ἐνέργειαν περιφραστικῶς παρεδήλωσεν. Ἐπειδή γάρ πρότερον ἔφησεν, "Οὐ κατά Θεόν τά θεῖα δράσας, ὅτι μή γυμνός ὑπῆρχε Θεός· ἀλλά δράσας μέν φύσει τά θεῖα· Θεός γάρ ἦν κατά φύσιν· διά σαρκός δέ, τῆς αὐτῷ καθ᾿ ὑπόστασιν ἡνωμένης· οὐ τά ἀνθρώπινα κατά ἄνθρωπον, ὅτι μή ἄνθρωπος ὑπῆρχε ψιλός· ἀλλά δράσας μέν φυσικῶς τά ἀνθρώπινα· φύσει γάρ ἄνθρωπος ἦν· κατ᾿ ἐξουσίαν δέ θεϊκήν," ἀλλ᾿ οὐκ ἀνάγκῃ τινί καί βίᾳ καθ᾿ ἡμᾶς φυσικῇ πρός τό πράττειν ἀγόμενος, συνέπλεξε τήν τε θείαν ἅμα καί ἀνδρικήν τοῦ αὐτοῦ κατά φύσιν ἐνέργειαν· ὡς μηδετέραν τῆς ἑτέρας οὖσαν χωρίς, ἀλλ᾿ ἐν ἀλλήλαις τε καί δι᾿ ἀλλήλων συμφυῶς γνωριζομένας, διά τήν ἄλυτον ἕνωσιν· καί μοναδικῇ φωνῇ συλλαβών ἄμφω, περιφραστικῶς ἀνεκήρυξεν. Ἵνα τῷ μέν δρᾶσαι τά τε θεῖα καί ἀνθρώπινα εἰπεῖν· εἰ καί μή κατά Θεόν, μήτε μήν κατά ἄνθρωπον· ὅτι μή γυμνός, ὡς ἔφην, Θεός, μήτε ψιλός ἄνθρωπος ἦν· ὅμως δέ κατ᾿ ἀλήθειαν δρᾶσαι, τήν τῶν φυσικῶν ἐνεργειῶν οὐσιώδη (101) πιστώσηται διαφοράν· τῷ δέ συλλαβεῖν ταύτας, καί τῇ προσφόρῳ φωνῇ συνοπτικῶς ἐξειπεῖν διά τῆς Θεανδρικῆς ἐνεργείας, τήν τούτων ἀδιάσπαστον ἕνωσιν ἐκδιδάξῃ.

Καί ἡ Κυρίλλου δέ τοῦ σοφοῦ "μία τε καί συγγενής δι᾿ ἀμφοῖν ἐπιδεδειγμένη ἐνέργεια," τῆς τοῦ μεγάλου τούτου Πατρός μεγίστης ἔχεται διανοίας. Τήν γάρ τῶν φυσικῶν ἐνεργειῶν καὐτός συμφυΐαν καί ἕνωσιν δι᾿ αὐτῆς ἐκπαιδεύει. Θέλων γάρ δεῖξαι καί ὁ πανεύφημος οὗτος ἀνήρ, ὥς ἥ τε σάρξ Θεός, καί ἡ κατ᾿ αὐτήν οὐσιώδης