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however, the human ones. But we affirm that those are middle expressions, such as when the blessed Paul writes, Jesus Christ is the same yesterday and today and forever. And again: One God the Father, from whom are all things and we are from him; and one Lord Jesus Christ, through whom are all things, and we through him. And again: Whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever, amen. For behold, behold, he who names Jesus Christ says he is the same yesterday and today and forever; and that through him all things came to be; and him who is according to the flesh from the Jews, he names God over all; and indeed blessed forever, amen. Therefore do not divide in these the expressions concerning the Lord. For they have at the same time what is divine and what is human; but rather apply them as to the one Son, that is, to the incarnate God the Word." With these words of the Spirit, the Teacher has shown us these middle expressions, signifying nothing else at all concerning Christ, than what is divine at the same time, and what is human; whence he exhorts that it is necessary to apply these to him indivisibly, as to the same one being God and man by nature; and nothing else at all, as I said.

And indeed concerning Christ, they say, he himself confesses one energy. For thus interpreting the holy evangelist John he explains, "And so, when he raised the little daughter of the synagogue ruler, saying: 'Maiden, arise'; he took her by the hand, as it is written; giving life indeed as God, by his all-working command; and giving life again, also through the touch of his own flesh; showing through both one and kindred energy." But this very thing holds the teacher's meaning quite openly; that he does not define one energy for each of the substances from which the one and only Christ exists, as some might suppose; since he himself declares to Hermias, saying: "For things that have obtained the same nature operate in a similar way (125); but for those whose principle of being is different, the principle of their activity in all things would not be the same. For things that are of the same energy are also confessed to be of the same substance." Therefore, one of two things is necessary: either to introduce the teacher as fighting against himself, or, assigning the same nature, so too the same energy in Christ; but not to suggest that the natures are different, while they come to the same thing in the unvarying character of their energy. "For things that are of the same energy are also confessed to be of the same substance," he says. But if each is unfitting, both to be inconsistent with himself, and not to profess that the natures from which Christ is are different, it is clear that he does not hand down one energy of both substances, that is, of the Christ composed from them; by saying, "showing through both one and kindred energy;" but he presents the supersubstantial Word, being God by nature and incarnate, as bringing forth his life-giving by nature and divine energy both incorporeally and through the body. For by saying "kindred," he signified nothing other than the same life-giving energy manifested in the miracles through both, the all-working command and the touch of his holy flesh; just as fire, burning both immaterially and through matter, displays in both ways the same caustic power. Therefore, the teacher does not say these things for the abolition of the Savior's human energy; for having mentioned the touch of the flesh, he clearly signified the human energy; since the sense of touch is clear proof of human energy; but neither has he handed down another in addition to the two according to nature; but he has declared the energy which is life-giving by nature, as has been said, through both command and touch, proceeding from the one and the same God the Word.

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μέντοι τάς ἀνθρωπίνας. Μέσας δέ εἶναι φωνάς ἐκείνας διαβεβαιούμεθα, οἷον, ὅταν ὁ μακάριος γράφῃ Παῦλος, Ἰησοῦς Χριστός χθές καί σήμερον ὁ αὐτός, καί εἰς τούς αἰῶνας. Καί πάλιν· Εἷς Θεός ὁ Πατήρ, ἐξ οὗ τά πάντα καί ἡμεῖς ἐξ αὐτοῦ· καί εἷς Κύριος Ἰησοῦς Χριστός, δι᾿ οὗ τά πάντα, καί ἡμεῖς δι᾿ αὐτοῦ. Καί πάλιν· Ὧν οἱ πατέρες, καί ἐξ ὧν ὁ Χριστός, τό κατά σάρκα, ὁ ὤν ἐπί πάντων Θεός, εὐλογητός εἰς τούς αἰῶνας, ἀμήν. Ἰδού γάρ, ἰδού Χριστόν Ἰησοῦν ὁ ὀνομάσας, χθές καί σήμερον τόν αὐτόν εἶναι φησι, καί εἰς τούς αἰῶνας· καί δι᾿ αὐτοῦ γενέσθαι τά πάντα· καί τόν κατά σάρκα ἐξ Ἰουδαίων, ἐπί πάντας ὀνομάζει Θεόν· καί μήν εὐλογητόν εἰς τούς αἰῶνας, ἀμήν. Μή τοίνυν διέλῃς ἐν τούτοις τάς ἐπί τοῦ Κυρίου φωνάς. Ἔχουσι γάρ ἐν ταυτῷ τό θεοπρεπές καί ἀνθρώπινον· ἐφάρμοσον δέ μᾶλλον αὐτάς ὡς ἑνί τῷ Υἱῷ, τουτέστι, Θεῷ Λόγῳ σεσαρκωμένῳ." Τούτοις δή τοῖς λόγοις τοῦ Πνεύματος καί αὐτάς ἡμῖν ἀποδέδειχεν ὁ ∆ιδάσκαλος τάς μέσας φωνάς, μηδέν καθοτιοῦν ἕτερον ἐπί Χριστοῦ σημαινούσας, ἤ τό θεοπρεπες ἐν ταὐτῷ, καί τό ἀνθρώπινον· ὅθεν αὐτῷ ταύτας καί ἐφαρμόζειν ἀδιαιρέτως παρακελεύεται δεῖν, ὡς Θεῷ τῷ αὐτῷ, καί ἀνθρώπῳ φύσει τυγχάνοντι· καί ἄλλο τό παράπαν, ὡς ἔφην, οὐδέν.

Καί μήν ἐπί Χριστοῦ, φασί, μίαν καὐτός ὁμολογεῖ τήν ἐνέργειαν. Οὕτω γάρ τόν ἅγιον εὐαγγελιστήν Ἰωάννην ἑρμηνεύων διέξεισι, " Καί γοῦν, ὅτε τοῦ Ἀρχισυναγώγου τό κόριον διανίστη, λέγων· Ἡ παῖς, ἐγείρου· ἐκράτησε τῆς χειρός αὐτῆς, καθώς γέγραπται· ζωοποιῶν μέν ὡς θεός, τῶ παντουργῷ προστάγματι· ζωοποιῶν δ᾿ αὖ πάλιν, καί διά τῆς ἁφῆς τῆς ἰδίας αὐτοῦ σαρκός· μίαν τε καί συγγενῆ δι᾿ ἀμφοῖν ἐπιδεικνύς τή ἐνέργειαν." Ἀλλά τοῦτο δή καί λίαν ἀπερικάλυπτον ἔχει τοῦ διδασκάλου τήν ἔννοιαν· ὅτι μή ἑκατέρων τῶν ἐξ ὧν ὁ εἷς καί μόνος ὑπάρχει Χριστός οὐσιῶν μίαν ὁρίζεται τήν ἐνέργειαν, ὡς ἄν τινες ὑποτοπήσοιεν· εἴπερ πρός Ἑρμείαν αὐτός ἀποφαίνεται, λέγων· "Ἐνεργήσαι γάρ ὁμοίως (125) τά τήν αὐτήν λαχόντα φύσιν· οἷς δέ ὁ τοῦ πῶς εἶναι λόγος ἐξηλλαγμένος, τούτοις ἄν εἴη καί ὁ τῆς ἐφ᾿ ἅπασιν ἐνεργείας λόγος οὐχ ὁ αὐτός. Τά γάρ τῆς αὐτῆς ἐνεργείας ὄντα, καί τῆς αὐτῆς οὐσίας ὡμολόγηνται." ∆υοῖν οὖν ἀνάγκη θάτερον, ἤ πρός ἑαυτόν εἰσάγειν ἀπομαχόμενον τόν διδάσκαλον, ἤ τήν αὐτήν ἀποδιδόντα φύσιν, ὥσπερ οὖν καί ἐνέργειαν ἐπί Χριστοῦ τήν αὐτήν· ἀλλ᾿ οὐκ ἐξηλλαγμένας ὑπαγορεύειν τάς φύσεις, εἰς ταυτόν ἀλλήλαις ἰούσας τῷ ἀπαραλλάκτῳ τῆς ἐνεργείας. "Τά γάρ τῆς αὐτῆς ἐνεργείας ὄντα, καί τῆς αὐτῆς οὐσίας ὡμολόγηνται," φησίν. Εἰ δέ ἑκάτερον ἀπρεπές, τό τε πρός ἑαυτόν ἀσυμβάτως ἔχειν, καί τό μή παρηλλαγμένας ἐπί Χριστοῦ πρεσβεύειν τάς ἐξ ὧν ἐστί φύσεις, δῆλον ὡς οὐ μίαν ἑκατέρων τῶν οὐσιῶν, ἤγουν τοῦ ἐξ αὐτῶν συγκειμένου Χριστοῦ, παραδίδωσι τήν ἐνέργειαν· διά τοῦ φάναι, "Μίαν τε καί συγγενῆ δι᾿ ἀμφοῖν ἐπιδεικνύς τήν ἐνέργειαν·" ἀλλά Θεόν ὄντα φύσει, καί σαρκωθέντα παρίστησι τόν ὑπερούσιον Λόγον, τήν ζωοποιόν αὐτοῦ φύσει καί θείαν ἐνέργειαν, ἀσωμάτως τε προάγειν καί διά σώματος. Συγγενῆ γάρ εἰπών, οὐδέν ἕτερον, ἤ τήν αὐτήν δι᾿ ἀμφοῖν, προστάγματός τε παντουργοῦ καί ἁφῆς τῆς ἁγίας αὐτοῦ σαρκός, ἐκφαινομένην τοῖς θαύμασι ζωοποιόν ἐνέργειαν ἐπεσήμανε· ὥσπερ καί τό πῦρ ἀΰλως τε καῖον καί δι᾿ ὕλης, τήν αὐτήν ἑκατέρως καυστικήν ἐπιδείκνυται δύναμιν. Οὐκοῦν, οὐκ ἐπ᾿ ἀναιρέσει τῆς τοῦ Σωτῆρος ἀνθρωπικῆς ἐνεργείας, ταῦτα φησίν ὁ διδάσκαλος· σαρκός γάρ ἁφήν εἰρηκώς, τήν ἀνθρωπίνην ἐκδήλως ἐσήμανεν· εἴπερ ἡ ἁπτική, τῆς ἀνθρωπίνης ἐνεργείας σαφής ἐστιν ἀπόδειξις· ἀλλ᾿οὔτε πρός ταῖς κατά φύσιν δυσίν ἑτέραν παρ᾿ αὐτοῦ παραδέδωκεν· ἀλλά τήν ζωοποιόν φύσει, καθά λέλεκται, δι' ἀμφοῖν· προστάγματός τε καί ἁφῆς ἐνέργειαν, ἐξ ἑνός καί τοῦ αὐτοῦ Θεοῦ Λόγου προερχομένην δεδήλωκεν.