52

Of the same, from the same discourse, 7.

23. But if he was not of the same nature as him, neither will he be of the same

natural energy, lest it be shown that he has an energy unequal and unsuitable to his nature; and being outside the natural equality and identity of his whole self; which is impious.

Of the same, from the same discourse, 8.

24. And they were led into this error, having been wrongly persuaded that it became proper to the

flesh the divine energy manifested through it in the miracles; by which Christ, having substantiated all things, insofar as he is conceived of as God, holds all things together. For they did not know that it is impossible for a divine energy to become the property of a substance of another visible nature without change; nor did they understand that what is manifested through the flesh is not in every way proper to the flesh, since it does not naturally proceed from it; although the proof was clear and obvious to them. For I, by speaking with the tongue and writing with the hand, manifest through both the one and the same thought of my intelligent soul, which is its natural energy; showing in no way that it proceeds naturally from the tongue or the hand; nor indeed that it has become or is called the thought of them, on account of its manifestation through both. For no sensible person knows an intellectual tongue or hand; just as no one knows the all-holy flesh of God, because it was assumed and because the divine energy was manifested through it, to have become in itself creative by nature; but he piously confesses, believing, that for our salvation, and to bind all things to (188) immutability, the creator of all things, from the all-holy ever-virgin Mary, by a spotless conception, without change, having substantially united to himself an intelligent soul with a sentient body, became a man by nature alien to evil; the same whole God, and the same whole man; the same whole God and man together by nature; operating divine things through his all-holy flesh by his divinity, things which are not by nature of the flesh; and by his humanity suffering human things, which are not by nature of the divinity, with the forbearance of the divinity. Having operated nothing divine stripped of the body; nor, being the same, having done anything human without a share in the divinity. Preserving for himself, even in the new way in which he operated both, that which is naturally unchangeable in both; for the confirmation of his perfect incarnation, which is truly real and has no defect. Pyrrhus, therefore, being thus disposed, as I said, confusing the divinity and humanity of Christ by a single energy, dividing him both naturally and personally, ends his life; having been ignorant that identity of operation is indicative only of the consubstantial identity of consubstantial persons.

52

Τοῦ αὐτοῦ, ἐκ τοῦ αὐτοῦ λόγου ζ΄.

ΚΓ΄. Εἰ δέ τῆς αὐτῆς αὐτῷ μή γέγονε φύσεως, οὐδέ τῆς αὐτῆς αὐτῷ γενήσεται

φυσικῆς ἐνεργείας, ἵνα μή δειχθῇ τῇ φύσει τήν ἐνέργειαν ἄνισον, ἔχων καί ἀκατάλληλον· καί τῆς αὐτοῦ δι᾿ ὅλων τῶν ἑαυτοῦ φυσικῆς ἔξω γεγονώς ἰσότητος καί ταυτότητος· ὅπερ ἀσεβές.

Τοῦ αὐτοῦ, ἐκ τοῦ αὐτοῦ λόγου η΄.

Κ∆΄. Εἰς ταύτην δέ τήν πλάνην κατήχθησαν, κακῶς πεισθέντες ἰδίαν γενέσθαι τῆς

σαρκός τήν δι᾿ αὐτῆς ἐκφανθεῖσαν ἐν τοῖς θαύμασοι θείαν ἐνέργειαν· ᾗ τό πᾶν ὁ Χριστός οὐσιώσας, καθό νοεῖται Θεός, συνέχει κρατούμενον. Οὐ γάρ ἔγνωσαν, ἀδύνατον εἶναι θείας ἐνέργειαν φύσεως ἑτεροφανοῦς οὐσίας ἰδίωμα γενέσθαι δίχα τροπῆς· οὐδέ συνῆκαν, ὡς οὐ πάντως ἴδιόν ἐστι σαρκός, τό δι᾿ αὐτῆς μέν ἐκφαινόμενον, οὐκ αὐτῆς δέ φυσικῶς ἐκφυόμενον· καίτοι σαφοῦς αὐτοῖς οὔσης καί προφανοῦς τῆς ἀποδείξεως. Ἐγώ γάρ γλώσσῃ λαλῶν καί χειρί γράφων, μίαν καί τήν αὐτήν δι᾿ ἀμφοῖν τῆς νοερᾶς μου ψυχῆς ἐκφαίνω διάνοιαν, ἐνέργειαν αὐτῆς ὑπάρχουσαν φυσικήν· μηδενί λόγῳ δείξας αὐτήν γλώσσης ἤ χειρός φυσικῶς ἐκφυομένην· μήτε μήν γενομένην αὐτῶν ἤ λεγομένην διάνοιαν, διά τήν δι᾿ ἀμφοῖν αὐτῆς ἔκφανσιν. Γλῶσσαν γάρ ἤ χεῖρα διανοητικήν συνετός οἶδεν οὐδείς· ὥσπερ οὐδέ τήν παναγίαν τοῦ Θεοῦ σάρκα, διά τό προσληφθῆναι, καί τό δι᾿ αὐτῆς ἐκφανθῆναι τήν θείαν ἐνέργειαν, γενομένην κατ᾿ αὐτόν φύσει δημιουργόν· ἀλλ᾿ εὐσεβῶς ὁμολογεῖ πιστεύων, ὅτι διά τήν ἡμῶν σωτηρίαν, καί τό δῆσαι πρός (188) ἀτρεψίαν τό πᾶν, ὁ τῶν ὅλων δημιουργός ἐκ τῆς παναγίας ἀειπαρθένου Μαρίας, κατά σύλληψιν ἄχραντον, δίχα τροπῆς, ἐνουσιώσας ἑαυτῷ ψυχήν νοεράν μετ᾿ αἰσθητικοῦ σώματος, γέγονεν ἄνθρωπος φύσει κακίας ἀλλότριος· ὅλος Θεός ὁ αὐτός, καί ὅλος ἄνθρωπος ὁ αὐτός· ὅλος Θεός ὁμοῦ φύσει καί ἄνθρωπος ὁ αὐτός· θεότητι μέν τά θεῖα διά τῆς αὐτοῦ παναγίας σαρκός, οὐκ ὄντα φύσει τῆς σαρκός ἐνεργῶν· ἀνθρωπότητι δέ τά ἀνθρώπινα, οὐκ ὄντα φύσει θεότητος, ἀνοχῇ πάσχων θεότητος. Μηδέν θεῖον γυμνόν σώματος ἐνεργήσας· μηδέ ἀνθρώπινον ὁ αὐτός ἄμοιρον δράσας θεότητος. Τηρῶν ἑαυτῷ καί καθ᾿ ὅν ἐνήργησεν ἀμφότερα καινοπρεπῆ τρόπον, τό κατ᾿ ἄμφω φυσικῶς ἀναλλοίωτον· εἰς πίστωσιν τῆς αὐτοῦ τελείας ἐνανθρωπήσεως, τῆς ὄντως ἀληθοῦς, καί μηδέν ἐχούσης φαυλότητος. Ὁ μέν οὖν Βήρων, οὕτως ἔχων, ὡς ἔφην, ἐνεργείας μονάδι τήν θεότητα τοῦ Χριστοῦ καί τήν ἀνθρωπότητα συγχέας, ὁμοῦ φυσικῶς καί προσωπικῶς μερίζων, καταλύει τόν βίον· ἀγνοήσας μόνης τῆς τῶν ὁμοφυῶν προσώπων ὁμοφυοῦς ταυτότητος τήν ταυτουργίαν εἶναι δηλωτικήν.