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both together one, but not in nature, but in union." And again on the consubstantials, as, "And he was, and he was, but he was one. Light and light, and light, but one light. And, "One God, and one is the highest nature," says Gregory the Theologian. Therefore, one must not at all accept the monadic sayings of the saints, or those spoken as cognate on account of the union, for the overthrow of the dual or heterogeneous sayings spoken by them on account of the difference; or again (105) these latter against the former. For one who takes them thus, and does not embrace both equally, and appropriately, adapting the one set to the union, and the other to the natural difference, will either certainly fall into division, or likely into confusion; or rather, to speak properly, entangles himself, and is cast out from the true communion and confession of the holy Fathers. For even if the flesh became one with the Logos according to hypostasis, and by the union was enriched with his energy, it in no way ceased to be by essence a creature, nor did it suffer any departure from its natural and blameless passions. And if this is properly so, as indeed it is, it clearly possessed both its own nature and its natural energy as different from the Logos. The incarnate Logos himself had it as man; for it was his by nature. For since he shared in blood and flesh similarly to us, he himself had two natural energies just as he had natures: the divine and Paternal, and the human which is like ours; through which it was believed that he himself was God and man. For of what things he had the natural energies, of these he clearly also had the natures. For as God, through the voice and touch of his holy flesh, he was shown by nature both healing and giving life; so again he himself, being essentially man, was recognized through the same touch and hand, girding himself with a towel, and washing the feet of the disciples, and breaking the loaves, and distributing them to these, and dipping the morsel into the dish; and again through his voice revealing the sorrow present in him, My soul is very sorrowful, even to death. And, Now is my soul troubled. And, So, could you not watch with me one hour? And all such things, in no way setting aside that which belongs by nature to each nature, from which and in which he subsists, but confirming the natures by their natural energies.

But that it may also be shown through the wise Cyril that the flesh did not have one energy by nature with the Logos, just as it did not have one nature, even if it became cognate to him by being deified through the union, let us hear what he relates when interpreting the Gospel according to Matthew, in the second book of his confession. "For this reason," he says, "he works in the Spirit of God. For in truth, it is not a natural energy of the flesh and a power of humanity that paralyzes Satan and shames Beelzeboul; for let someone come forward and teach you, if he wishes, what prevents the authority over unclean spirits from being available to those who desire it. Behold, if this works by nature of the flesh; for we are all in the flesh, and the principle of humanity is one for all; but to prevail over spirits is neither properly a work of the flesh, (108) nor of humanity, since not all prevail; rather the achievement is seen to be by the energy of the Spirit." Therefore the Father spoke truly, inasmuch as he is conceived as flesh and man, that the power against demons was the work of the Spirit, and not of the flesh, that is, of humanity. For the body of the Lord is admittedly holy, and has all power against every disease; but it was and is holy, not because it is conceived simply as flesh existing only in its own principles, but because it is the temple of the God Logos dwelling in it, who sanctifies his own flesh through his own Spirit.

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συναμφότερον ἕν, ἀλλ᾿ οὐ τῇ φύσει, τῇ δέ συνόδῳ." Καί πάλιν ἐπί τῶν ὁμοουσίων, ὡς τό, " Καί ἦν, καί ἦν, ἀλλ᾿ ἕν ἦν. Φῶς καί φῶς, καί φῶς, ἀλλ᾿ ἕν φῶς. Καί τό " Εἷς Θεός, καί μία φύσις ἡ ἀνωτάτη," φησίν ὁ Θεολόγος Γρηγόριος. Οὐ δεῖ τοιγαροῦν τάς μοναδικάς τῶν ἁγίων φωνῶν ἤ συγγενεῖς διά τήν ἕνωσιν εἰρημένας, ἐπ᾿ ἀνατροπῇ τῶν δυϊκῶν ἤ ἑτερογενῶν λελεγμένων αὐτοῖς, διά τήν διαφοράν ἐκδέχεσθαι παντελῶς· ἤ πάλιν (105) κατ᾿ ἐκείνων ταύτας. Ὁ γάρ οὕτως ἐκλαμβάνων, καί μή ἀμφοτέρας ἐπίσης ἀσπαζόμενος, καί προσηκόντως, τάς μέν, τῆ ἑνώσει, τάς δέ, τῇ φυσικῇ διαφορᾷ προσαρμόζων· ἤ διαιρέσει πάντως, ἤ συγχύσει κατά τό εἰκός περιπίπτει· μᾶλλον δέ φάναι κυρίως, ἑαυτόν περιβάλλει, καί τῆς τῶν ἁγίων Πατέρων διωθεῖται κοινωνίας ἀληθοῦς καί ὁμολογίας. Εἰ γάρ καί πρός τόν Λόγον ἕν ἡ σάρξ καθ' ὑπόστασιν γέγονε, καί τῇ ἑνώσει τήν ἐνέργειαν αὐτοῦ κατεπλούτησεν· ἀλλ᾿ οὐδαμῶς τοῦ κτίστην κατ᾿ οὐσίαν ὑπάρχειν διέπεσεν, οὔτε τῶν φυσικῶν καί ἀδιαβλήτων παθῶν τήν οἰανοῦν πέπονθεν ἐκδρομήν. Καί εἰ τοῦτο κυρίως ἐστίν, ὥσπερ οὖν καί ἐστι, διάφορον τήν τε φύσιν αὐτήν, καί τήν φυσικήν πρός τόν Λόγον ἐκέκτητο προδήλως ἐνέργειαν. Ἦν αὐτός ἔχων ὁ σαρκωθείς Λόγος ὡς ἄνθρωπος· αὐτοῦ γάρ ἦν κατά φύσιν. Αἵματος γάρ καί σαρκός παραπλησίως ἡμῖν κεκοινώνηκε, δύο φυσικάς εἶχεν ὁ αὐτός ἐνεργείας ὥσπερ οὖν καί φύσεις· τήν θείαν καί Πατρικήν, καί τήν καθ᾿ ἡμᾶς ἀνθρωπίνην· δι᾿ ὧν ὅτι Θεός ἦν ὁ αὐτός καί ἄνθρωπος ἐπιστεύετο. Ὧν γάρ εἶχε τάς φυσικάς ἐνεργείας, τούτων δηλαδή καί τάς φύσεις. Ὡς γάρ Θεός, διά τε φωνῆς καί ἀφῆς τῆς ἁγίας σαρκός, ἰώμενός τε καί ζωοποιῶν ἐδείκνυτο κατά φύσιν· οὕτω πάλιν καί ἄνθρωπος ὤν ὁ αὐτός οὐσιωδῶς ἐγνωρίζετο, διά τῆς αὐτῆς ἀφῆς καί χειρός, λεντίῳ διαζωννύμενος, καί νίπτων τούς πόδας τῶν μαθητῶν· καί κλῶν τούς ἄρτους, καί τούτοις διαδιδούς· καί τό ψωμίον εἰς τό τρυβλίον ἐμβάπτων· καί πάλιν διά τῆς φωνῆς τήν προσοῦσαν λύπην καταμηνύων, Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου. Καί, Νῦν ἡ ψυχή μου τετάρακται. Καί, Οὕτως οὐκ ἰσχύσατε μίαν ὥραν γρηγορῆσαι μετ᾿ ἐμοῦ. Καί ὅσα τοιαῦτα, μηδαμῶς τό φύσει πεφυκός ἑκατέρας φύσεως, τῶν ἐξ ὧν καί ἐν αἷς συνέστηκεν, ἀθετῶν· ἀλλά φυσικαῖς ἐνεργείαις τάς φύσεις πιστούμενος.

Ἵνα δέ καί διά Κυρίλλου τοῦ σοφοῦ δειχθῇ, ὡς οὐ φύσει μίαν, ὥσπερ οὐδέ φύσιν, ἡ σάρκ εἶχε πρός τόν Λόγον ἐνέργειαν, εἰ καί συγγενής γέγονεν πρός αὐτό, τῷ θεωθῆναι διά τήν ἕνωσιν, ἀκούσωμεν τί διέξεισι, τό κατά Ματθαῖον Εὐαγγέλιον ἑρμηνεύων, ἐν τῇ δευτέρᾳ βίβλῳ τῆς ἐξομολογήσεως. "∆ιά τοῦτο φησίν ἐνεργεῖν ἐν Πνεύματι Θεοῦ. Καί γάρ τοι κατά τό ἀληθές, οὐ σαρκός ἐνέργεια φυσική καί ἀνθρωπότητος δύναμις, παραλύει τόν Σατανᾶν, καί καταισχύνει τόν Βεελζεβούλ· ἐπεί διδασκέτω σέ τις παρελθών, εἰ βούλεται, τί τό κωλύον τοῖς ἐθέλουσι προκεῖσθαι τήν ἐξουσίαν τήν κατά πνευμάτων ἀκαθάρτων. Ἱδού, εἰ τοῦτο ἐνεργεῖ σαρκός φύσει· πάντες γάρ ἐσμέν ἐν σαρκί, καί εἷς πάντων ὁ τῆς ἀνθρωπότητος λόγος· ἀλλ᾿ οὔτε σαρκός ἔργον ἰδικῶς, (108) οὔτε μέν ἀνθρωπότητος, τό κατισχύσαι πνευμάτων, ἐπεί μή πάντες ἰσχύουσιν· ἐνεργείας δέ μᾶλλον ὁρᾶται τό κατόρθωμα διά τοῦ Πνεύματος." Οὐκοῦν ἀληθές εἴρηκεν ὁ Πατήρ, καθό νοεῖται σάρξ καί ἄνθρωπος, ὅτι Πνεύματος ἔργον ἦν, καί οὐχί τῆς σαρκός, ἤγουν ἀνθρωπότητος, ἡ κατά δαιμόνων ἰσχύς. Ἅγιον μέν γάρ ὁμολογουμένως ἐστί τό σῶμα τοῦ Κυρίου, καί πᾶσαν ἔχον κατά πάσης νόσου τήν δύναμιν· ἀλλ᾿ ἦν τε, καί ἐστιν ἅγιον, οὐκ ἐπείπερ ἁπλῶς νοεῖται σάρξ, ἐν μόνοις οὖσα τοῖς ἰδίοις λόγοις, ἀλλ᾿ ᾗ ἐστι ναός τοῦ κατοικοῦντος ἐν αὐτῇ Θεοῦ Λόγου, ἁγιάζοντος τήν ἰδίαν σάρκα διά τοῦ ἰδίου Πνεύματος.