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energy, has become divine by the union with the Word who is by nature God, and it performed things beyond man, without departing from that which it was by nature; just as, therefore, the Word Himself, by the assumption of this, willingly became man for our sakes, performing the things according to man; and although being by nature God, He ordains this, not to heal and give life by an all-powerful command alone, as if He were bare God; but rather to hasten to take His holy flesh as a kind of co-worker, especially for this purpose; and to give life and heal through it and through its touch and voice; so that He might show it capable of giving life, because it had come to be in union with Him; and to be properly the flesh of Him who by nature gives life to all things, and not of another. For this reason also He displays one and kindred energy of Himself and of it, I mean of the holy flesh, through both; one, indeed, by the union; but kindred again, by the parts; as being the same, both in the all-powerful command, and in the touch of the holy flesh; for through both, as God, the Word clearly displayed this; showing by giving life through it, that it too has become entirely life-giving; just as fire burning through iron, by union with it renders the iron caustic; so that, consequently, for this reason the burning belongs not only to the fire by nature, but also to the iron itself because of the union; and again, that the divine energy of the Word in miracles belongs not only to Him because of His nature, but also to His holy flesh, because of the hypostatic union with it; for He took it as a co-worker with Himself in divine things, as the teacher says, just as the soul also takes its own body, for the fulfillment of its proper works. This one and kindred energy, then, shown forth through both, indicating the union of the natural energies, properly signifies through itself their diversity and duality, just as also (104) the Theandric energy, by its being referred to both parts, from which and in which the one and only incarnate Word was known; and to belong to both, as being shown forth through both, the all-powerful command and the touch of the holy flesh.

But one must not be altogether perplexed by the word "kindred"; for "kindred" has been said by the holy Fathers of things both consubstantial and of a different substance; and a witness is Gregory the Theologian and Great, speaking thus about the soul in his Funeral Oration for his brother Caesarius, "A little later, having received back its kindred flesh, with which it pursued philosophy in things from there." Here the teacher has called the flesh "kindred" to the soul because of the union, but not the nature. And again, in the *Oration on the Holy Lights*, teaching about the only-begotten Son, he says: "And He who is testified to by the kindred Spirit." Now he has said "kindred" because of the nature, but not the union. But the wise Cyril himself also uses "kindred" without reservation for things divided in substance and hypostasis; and says these things in his commentary on the evangelist John, concerning the healing according to divine baptism, "having a certain kinship with both of the things declared. For by the Spirit He sanctifies the spirit of man; and by water, in turn, the body." And what, and what kind of kinship is there of the Holy Spirit and of water, according to either substance or hypostasis, to our spirit and body? even if this kinship especially comes to us and to the parts of which we are composed according to grace, through the sacred regeneration.

But again the number "one" itself, as is very clear to all, in each of the genera in question, both in consubstantial things, is used by the saints when considering that which is according to union, or obviously, as in, "One from both, and through the one both," and, "One hypostasis and one nature of God the Word incarnate." And, "For if also the

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ἐνέργεια, θεία τῇ πρός τῇ φύσει Θεόν Λόγον ἑνώσει γεγένηται, καί τά ὑπέρ ἄνθρωπον ἐνήργει, μή ἐκστᾶσα τούτου, οὗπερ ἦν κατά φύσιν· ὥσπερ οὖν καί αὐτός ὁ Λόγος τῇ ταύτης προσλήψει δι᾿ ἡμᾶς ἑκουσίως γέγονεν ἄνθρωπος, τά κατά ἄνθρωπον ἐνεργῶν· καίπερ ὑπάρχων φύσει Θεός, διαγορεύει τοῦτον, μή παντουργῷ προστάγματι μόνον ἰᾶσθαι καί ζωοποιεῖν, ὡς μή Θεόν ὄντα γυμνόν· ἀλλά συνεργάτιν ὥσπερ τινά, πρός τοῦτο δή μάλιστα, τήν ἁγίαν αὐτοῦ σάρκα λαμβάνειν ἐπείγεσθαι· καί ζωοποιεῖν καί θεραπεύειν δι᾿ αὐτῆς καί τῆς κατ᾿ αὐτήν ἀφῆς καί φωνῆς· ἵνα ταύτην δεικνύῃ ζωοποιεῖν δυναμένην, διά τό πρός αὐτήν ἐν τῇ ἑνώσει γενέσθαι· καί αὐτοῦ τοῦ φύσει ζωογονοῦντος τά σύμπαντα, καί οὐχ ἕτερον σάρκα κυρίως ὑπάρχειν. ∆ιό καί μίαν αὐτοῦ καί αὐτῆς, φημί τῆς ἁγίας σαρκός καί συγγενῆ δι' ἀμφοῖν ἐπιδεικνύει ἐνέργειαν· μίαν μέν, τῇ ἑνώσει· συγγενῆ δέ πάλιν, τοῖς μέρεσιν· ὡς τήν αὐτήν οὖσαν, ἔν τε παντουργῷ προστάγματι, καί ἁφῇ τῆς ἁγίας σαρκός· δι᾿ ἀμφοῖν γάρ, ὡς Θεός, ὁ Λόγος, ταύτην σαφῶς ἐπεδείκνυτο· δεικνύς τῷ καί δι᾿ αὐτῆς ζωοποιεῖν, ὡς καί αὐτή γέγονεν δι᾿ ὅλου ζωοποιός· καθάπερ καί πῦρ διά σιδήρου καῖον, ἑνώσει τῇ πρός αὐτόν καυστικόν ἀποφαίνει τόν σίδηρον· ὡς εἶναι λοιπόν διά τοῦτο μή τοῦ πυρός κατά φύσιν μόνον τήν καῦσιν, ἀλλά καὐτοῦ τοῦ σιδήρου διά τήν ἕνωσιν· καί τήν ἐν τοῖς θαύμασι θείαν τοῦ Λόγου πάλιν ἐνέργειαν, μή τοῦ αὐτοῦ μόνον διά τήν φύσιν ὑπάρχειν, ἀλλά καὐτῆς τῆς ἁγίας σαρκός, διά τήν πρός αὐτήν καθ᾿ ὑπόστασιν ἕνωσιν· συνεργάτιν γάρ ἑαυτοῦ ταύτην ἐν τοῖς θείοις παρελάμβανεν, ᾗ φησιν ὁ διδάσκαλος, ὥσπερ καί ψυχή τό ἴδιον σῶμα, πρός τήν τῶν οἰκείων ἔργων ἐκπλήρωσιν. Αὕτη γοῦν ἡ μία καί συγγενής δι᾿ ἀμφοῖν ἐπιδεδειγμένη ἐνέργεια, τῶν κατά φύσιν ἐνεργειῶν δηλοῦσα τήν ἕνωσιν· τό ἑτερογενές τούτων καί δυϊκόν, καθάπερ καί (104) ἡ Θεανδρική ἐνέργεια, δι᾿ ἑαυτῆς κυρίως σημαίνει τῷ πρός ἄμφω τά μέρη, τῶν ἐξ ὧν καί ἐν οἷς ὁ εἷς καί μόνος ἐγνωρίζετο σεσαρκωμένος Λόγος, ἀναφέρεσθαι· καί ἀμφοτέρων ὑπάρχειν, ὡς δι᾿ ἀμφοῖν, τοῦ τε παντουργοῦ προστάγματος, καί τῆς ἀφῆς τῆς ἁγίας σαρκός ἐπιδεδειγμένη.

Οὐ δεῖ δέ τῷ συγγενεῖ ξενίζεσθαι παντελῶς· ἐπί τε γάρ ὁμοουσίων καί ἑτερουσίων λέλεκται τοῖς ἁγίοις Πατράσι τό συγγενές· καί μάρτυς ὁ Θεολόγος καί μέγας Γρηγόριος, περί ψυχῆς λέγων οὕτως ἐν τῷ εἰς Καισάριον τόν αὐτοῦ ἀδελφόν Ἐπιταφίῳ λόγῳ, Μικρόν δε ὕστερον καί τό συγγενές σαρκίον ἀπολαβοῦσα, ᾧ τά ἐκεῖθεν συνεφιλοσόφησεν. Ἐνταῦθα διά τήν ἕνωσιν, ἀλλ᾿ οὐ τήν φύσιν συγγενῆ τῇ ψυχῇ τήν σάρκα κέκληκεν ὁ διδάσκαλος. Καί πάλιν, Ἐν τῷ Εἰς τά φῶτα, περί τοῦ μονογενοῦς Υἱοῦ διδάσκων, φησί· Καί ὁ ὑπό τοῦ συγγενοῦς μαρτυρούμενος Πνεύματος. Νῦν τό συγγενές διά τήν φύσιν, ἀλλ᾿ οὐ τήν ἕνωσιν εἴρηκεν. Αὐτός δέ Κύριλλος ὁ σοφός κἀπί τῇ οὐσίᾳ καί ὑποστάσει διῃρημένων τό συγγενές ἀπαρατηρήτως λαμβάνει· καί τάδε λέγει τόν εὐαγγελιστήν Ἰωάννην ὑπομνηματίζων, περί τῆς κατά τό θεῖον βάπτισμα θεραπείας, "Συγγενῶς πως ἐχούσης πρός ἄμφω τῶν δεδηλωμένων. Πνεύματι μέν γάρ ἁγιάζει τοῦ ἀνθρώπου τό πνεῦμα· ὕδατι δέ αὖ, τό σῶμα," Τίς δέ, καί ποία συγγένεια Πνεύματος ἁγίου καί ὕδατος κατά τε οὐσίαν ἤ ὑπόστασιν, πρός τό ἡμέτερον πνεῦμα καί σῶμα; εἰ καί τά μάλιστα κατά χάριν ἡμῖν καί τοῖς ἐξ ὧν συγκείμεθα μέρεσιν αὕτη προσγίνεται, διά τήν ἱεράν ἀναγέννησιν.

Ἀλλά καὐτός αὖθις ὁ μοναδικός ἀριθμός, ὡς πᾶσιν εὔδηλον, καθ᾿ ἕκαστον τῶν ἐν πτώσει γενῶν ἔν τε ὁμοουσίοις, πρός τῶν ἁγίων παραλαμβάνεται, τό καθ' ἕνωσιν, ἤ δηλονότι σκοπούντων, ὡς τό, " Εἷς ἐξ ἀμφοῖν, καί δι᾿ ἑνός ἀμφότερα," Καί τό, " Μία ὑπόστασις καί μία φύσις τοῦ Θεοῦ Λόγου σεσαρκωμένη." Καί τό, " Εἰ γάρ καί τό