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But if it is impossible, for the same energy, or will, or nature, to be at once both divine and human in nature; or to participate according to the one and same [nature] in both, I mean the Father and the Mother, or for the Son to do both, the divine and the human; but rather, as it has been said, fittingly: by the divine [nature], the divine things, and by his human [nature], the human things; with, however, the participation and connaturality of the other, but not dividedly; therefore also nameless as non-existent, is the third energy according to them, being confirmed by no divine word, and by the Fathers not at all.

And what do we grant to the whole, they say, if we do not grant the one energy to the one whole because of the union? But those who bring these things forward have not understood what they are saying. For, thinking the whole to be something other than its own proper parts, from which and in which it consists, they somehow maintain that one must, not by demonstration but by assertion, also attach to the whole as a whole something other than what naturally inheres in the parts; I mean, the one energy. Let them show first, then, that the whole has each existence apart from that of its proper parts; and then thus may they assign to it as a whole another energy again, apart from the essential energies inhering in the parts. But if they do not assign to the whole another natural existence apart from those of the parts, they clearly will not assign another natural energy either. For Christ, being both by nature—for the same is God by nature and man—has by nature the properties of each nature; I mean both the divine will and energy, and the human will and energy; but not one only, to the annulment of the two natural energies; or another in addition to the two natural ones; that is, three energies and wills.

Therefore, we naturally assign to the same (120) and only Christ each essential will and energy, just as [we do] each substance. For although contemplating the difference of the parts of the same, we fittingly grant the divine things to his divinity, and the human things to his humanity; conversely, on account of the union, we attribute the properties of each nature to the other by exchange; whence we say that God is passible against sin and flesh "assumed and become what that which anointed is; and I dare to say, of one substance with God," according to Gregory the Theologian; neither as God did he do the divine things; "for it was through flesh, animated by a rational soul and united to him hypostatically; but not by bare divinity, as before;" "nor the human things as a man;" by an infinitely powerful authority, but not subject to necessity. For the passion was not a creation, as in our case, but an emptying of the incarnate Word for our sake. Nevertheless, to the whole same and one and only Christ by nature, we grant all the things of the natures from which he is, with the sole exception of sin; wherefore we confess the same to be passible and impassible; uncreated and created; circumscribed and uncircumscribed; earthly and heavenly; seen and conceived; contained and uncontained according to nature. But if, being defined again by these things, they say that the result of his two natural energies, that is, the divine sign wrought by the Savior God for others (men)—such as the resurrection, or the ascension, or the purification, or any of such wonders—is one and the same energy, not even thus is their argument well-founded. For we know not one, but many and innumerable divine signs of the Savior, about which the most theological John says, "if they should be written every one, I suppose that even the world itself here could not contain the books that should be written."

Then also to the things that happen externally, neither in the case of any other of the beings, much less need one say in the case of the very Word of God who is above all beings, incarnate for us, the

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Εἰ δέ ἀδύνατον, τήν αὐτήν καί ἐνέργειαν, ἤ θέλησιν, ἤ φύσιν, θείαν ἐν ταὐτῷ φύσει τυγχάνειν καί ἀνθρωπίνην· ἤ κατά τήν αὐτήν καί μίαν ἑκάτεροις, Πατρί φημι καί Μητρί κοινωνεῖν, ἤ ἑκάτερα δρᾷν, τά τε θεῖα καί τά ἀνθρώπινα τόν Υἱόν· προσφυῶς δέ μᾶλλον, ὡς εἴρηται· τῇ μέν θείᾳ, τά θεῖα, τῇ δέ κατ᾿ αὐτόν ἀνθρωπίνῃ, τά ἀνθρώπινα· μετά μέντοι τῆς θατέρου κοινωνίας καί συμφυΐας, ἀλλ᾿ οὐ διῃρημένως· ἄρα καί ἀνώνυμος ὡς ἀνύπαρκτος, ἡ τρίτη κατ᾿ ἐκείνους ἐνέργεια, μηδενί κυρουμένη λόγῳ τε θείῳ, καί Πατρί παντελῶς.

Καί τί τῷ ὅλῳ παρέχομεν, φασίν, εἰ μή τήν μίαν ὡς ἑνί τῷ ὅλῳ διά τήν ἕνωσιν διδοῦμεν ἐνέργειαν; ἀλλ᾿ ἠγνόησαν, ὅ τι καί λέγουσιν, οἱ ταῦτα προφέροντες. Οἰόμενοι γάρ ἄλλο τι τό ὅλον εἶναι παρά τά αὐτοῦ οἰκεῖα μέρη, ἐξ ὧν καί ἐν οἷς συνέστηκεν, ἰσχυρίζονταί πως ὀφείλειν, οὐκ ἐξ ἀποδείξεως, ἀλλ᾿ ἀποφάνσεως, καί ἄλλο τι παρά τό κατά φύσιν τοῖς μέρεσιν ἐνυπάρχον, τῷ ὅλῳ προσάπτειν ὡς ὅλῳ· φημί δή, τήν μίαν ἐνέργειαν· ∆είξουσιν οὖν πρότερον, ἑκατέραν παρά τήν τῶν οἰκείων μερῶν ὕπαρξιν ἔχειν τό ὅλον· καί εἶθ᾿ οὔτως αὐτῷ καί ἑτέραν, ὡς ὅλῳ, παρά τάς ἐνυπαρχούσας τοῖς μέρεσιν οὐσιώδεις ἐνεργείας, προσνέμωσιν αὖθις ἐνέργειαν. Εἰ δέ μή ἑτέραν κατά φύσιν ὕπαρξιν, οὐδ᾿ ἑτέραν δηλονότι κατά φύσιν ἐνέργειαν τῷ ὅλῳ παρά τάς τῶν μερῶν ἀποδώσωσιν. Ἑκάτερα γάρ κατά φύσιν ὤν ὁ Χριστός· Θεός γάρ φύσει καί ἄνθρωπος ὁ αὐτός· τά ἑκατέρας ἴδια φύσεως κατά φύσιν ἔχει· τήν τε θείαν φημί θέλησιν καί ἐνέργειαν, καί τήν ἀνθρωπίνην θέλησιν καί ἐνέργειαν· ἀλλ᾿ οὐχί μίαν μόνην, ἐπ᾿ ἀναιρέσει τῶν δύο κατά φύσιν ἐνεργειῶν· ἤ ἄλλην πρός ταῖς δυσί κατά φύσιν· τουτέστι, τρεῖς ἐνεργείας τε καί θελήσεις.

Ἑκατέραν τοίνυν, ὥσπερ οὐσίαν, οὕτω καί ἑκατέραν οὐσιώδη θέλησιν καί ἐνέργειαν, τῷ αὐτῷ (120) καί μόνῳ Χριστῷ κατά φύσιν προσνέμομεν. Εἰ γάρ καί τήν διαφοράν τοῦ αὐτοῦ μερῶν θεωροῦντες, τῇ θεότητι τοῦ αὐτοῦ τά θεῖα, καί τῇ κατ᾿ αὐτόν ἀνθρωπότητι τά ἀνθρώπινα προσφόρως παρέχομεν· ἔμπαλιν δέ διά τήν ἕνωσιν, τά ἑκατέρας ἴδια φύσεως κατά ἀντίδοσιν τῇ ἑτέρᾳ προσάπτομεν· ἐξ οὗ καί Θεόν παθητόν κατά τῆς ἁμαρτίας φαμέν καί σάρκα· "προσειλημμένην καί γενομένην ὅπερ τό χρίσαν· καί θαῥῤῶ λέγειν, ὁμόθεον," κατά τόν θεολόγον Γρηγόριον· οὔτε κατά Θεόν τά θεῖα δράσαντα· "διά σαρκός γάρ, νοερῶς ἐψυχωμένης, καί ἑνωθείσης αὐτῷ καθ᾿ ὑπόστασιν· ἀλλ᾿ οὐ γυμνῇ θεότητι, καθώς τό πρότερον· "οὔτε τά ἀνθρώπινα κατά ἄνθρωπον·" κατ᾿ ἐξουσίαν ἀπειροδύναμον, ἀλλ᾿ οὐκ ἀνάγκῃ ὑπεύθυνον. Οὐ γάρ ἔκτισις ἦν, ὡς ἐφ᾿ ἡμῖν, ἀλλά κένωσις ὑπέρ ἡμῶν τοῦ σαρκωθέντος Λόγου τό πάθος. Ὅμως δ᾿ οὖν ὡς ὅλῳ τῷ αὐτῷ καί ἑνί καί μόνῳ Χριστῷ κατά φύσιν, ὅλα παρέχομεν τά τῶν, ἐξ ὧν ἐστι φύσεων, μόνης δίχα τῆς ἁμαρτίας· διό καί παθητόν καί ἀπαθῆ τόν αὐτόν· ἄκτιστον καί κτιστόν· περιγραπτόν καί ἀπερίγραπτον· ἐπίγειον καί οὐράνιον· ὁρώμενον καί νοούμενον· χωρητόν καί ἀχώρητον κατά τήν φύσιν, ὁμολογοῦμεν. Εἰ δέ τούτοις αὖθις περιγραφόμενοι τό ἀποτέλεσμα τῶν δύο τοῦ αὐτοῦ κατά φύσιν ἐνεργειῶν, τουτέστι τήν εἰς ἄλλους, (ἀνθρώπους) τῷ Σωτῆρι Θεῷ γιγνομένην θεοσημείαν· οἷον, τήν ἀνάστασιν, ἤ τήν ἀνάληψιν, ἤ τήν κάθαρσιν, ἤ τι τῶν τοιούτων τερατουργημάτων, ἐνέργειαν μίαν καί τήν αὐτήν ὑπάρχειν φασίν, οὐδ᾿ οὕτως εὐάφορμος ἐκείνοις ὁ λόγος. Οὐδέ γάρ μίαν ἴσμεν, ἀλλά καί πολλάς καί ἀπείρους τάς τοῦ Σωτῆρος θεοσημείας, περί ὧν φησιν ὁ θεολογικώτατος Ἰωάννης, Ἐάν γράφηται καθ᾿ ἕν, οὐδ᾿ αὐτόν οἶμαι χωρῆσαι τά γραφόμενα βιβλία τόν τῇδε κόσμον.

Ἔπειτα καί τοῖς ἐκτός γινομένοις, οὔτε ἐπ᾿ ἄλλου μέν τινος τῶν ὄντων, μή τί γε δεῖ λέγειν ἐπ᾿ αὐτοῦ τοῦ ὑπέρ πάντα τά ὄντα Θεοῦ λόγου δι᾿ ἡμᾶς σαρκωθέντος, τήν