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we number them and know them to be undivided, so also of the wills and of the energies we both know their connection and recognize their difference and we number them and do not introduce a division. For in the way that the flesh has been both deified and has not undergone a change of its own nature, in the same way both the will and the energy have also been deified and do not depart from their own limits; for He is one, being this and that, and willing and acting in this way and that, that is, both divinely and humanly. Therefore it is necessary to speak of two energies in Christ because of the duality of His nature; for of those whose nature is different, their energy is different, and of those whose energy is different, their nature is different. And conversely: Of those whose nature is the same, their energy is also the same, and of those whose energy is one, their substance is also one, according to the God-bearing fathers. It is necessary, therefore, to do one of two things: either, in speaking of one energy in Christ, to speak also of one substance, or, if we hold to the truth and confess two substances evangelically and patristically, to also confess two energies correspondingly, following them; for being consubstantial with God the Father according to His divinity, He will be equal also according to His energy. But being the same, consubstantial with us according to His humanity, He will be equal also according to His energy. For the blessed Gregory, the bishop of Nyssa, says: "Of those whose energy is one, their power is certainly also the same; for every energy is the result of a power." But it is impossible for an uncreated and a created nature to have one nature or power or energy. But if we should say Christ has one energy, we will attribute the passions of the rational soul—I mean fear and sorrow and agony—to the divinity of the Word. But if they should say that when discoursing on the Holy Trinity the holy fathers said: 'Of those whose substance is one, their energy is also one,' and 'Of those whose substance is different, their energy is also different,' and that one ought not to transfer things concerning theology to the economy, we shall say: If this was said by the fathers only with respect to theology, then after the incarnation the Son will no longer have the same energy as the Father, nor will he be of the same substance. To what then shall we attribute the saying, "My Father is working until now, and I am working," and "whatever He sees the Father doing, these things the Son also does in like manner," and "if you do not believe Me, believe the works," and "the works that I do bear witness about Me," and "as the Father raises the dead and gives them life, so also the Son gives life to whom He will"? For all these things show Him to be not only consubstantial with the Father even after the incarnation, but also of the same energy. And again: If the providence for existing things belongs not only to the Father and the Holy Spirit, but also to the Son even after the incarnation, and this is an energy, therefore even after the incarnation He is of the same energy as the Father. If from the miracles we knew Christ to be of the same substance as the Father, and the miracles happen to be an energy of God, therefore even after the incarnation He is of the same energy as the Father. But if there is one energy of His divinity and of His flesh, it will be composite, and it will either be of another energy besides the Father's or the Father also will be of a composite energy. And if of a composite energy, it is clear that also of a composite nature. But if they should say that with an energy a person is co-introduced, we will say that if with an energy a person is co-introduced, then by a logical conversion, with the person an energy will also be co-introduced, and there will be, just as there are three persons or hypostases of the Holy Trinity, so also three energies, or just as the energy is one, so also one person and one hypostasis. But the holy fathers have said in agreement that things of the same substance are also of the same energy. Furthermore, if with an energy a person is co-introduced, those who decreed to say neither one nor two energies of Christ commanded to say neither one person of His nor two. And in the case of the heated sword, just as the natures of both the fire and the iron are preserved, so also are the two energies and their results. For the iron has the cutting property, and the fire the burning property, and the cutting indeed of the iron

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ἀριθμοῦμεν καὶ ἀδιαιρέτους αὐτὰς γινώσκομεν, οὕτω καὶ τῶν θελημάτων καὶ τῶν ἐνεργειῶν καὶ τὸ συναφὲς γινώσκομεν καὶ τὸ διάφορον ἐπιγινώσκομεν καὶ ἀριθμοῦμεν καὶ διαίρεσιν οὐκ εἰσάγομεν. Ὃν τρόπον γὰρ ἡ σὰρξ καὶ τεθέωται καὶ μεταβολὴν τῆς οἰκείας οὐ πέπονθε φύσεως, τὸν αὐτὸν τρόπον καὶ τὸ θέλημα καὶ ἡ ἐνέργεια καὶ τεθέωνται καὶ τῶν οἰκείων οὐκ ἐξίστανται ὅρων· εἷς γάρ ἐστιν ὁ τοῦτο κἀκεῖνο ὢν καὶ οὕτως κἀκείνως ἤτοι θεϊκῶς τε καὶ ἀνθρωπίνως θέλων καὶ ἐνεργῶν. ∆ύο τοίνυν τὰς ἐνεργείας ἐπὶ Χριστοῦ λέγειν ἀναγκαῖον διὰ τὸ διττὸν τῆς φύσεως· ὧν γὰρ ἡ φύσις παρηλλαγμένη, τούτων διάφορος ἡ ἐνέργεια, καὶ ὧν ἡ ἐνέργεια παρηλλαγμένη, τούτων ἡ φύσις διάφορος. Καὶ τὸ ἀνάπαλιν· Ὧν ἡ φύσις ἡ αὐτή, τούτων καὶ ἡ ἐνέργεια ἡ αὐτή, καὶ ὧν ἡ ἐνέργεια μία, τούτων καὶ ἡ οὐσία μία, κατὰ τοὺς θεηγόρους πατέρας. Ἀνάγκη τοίνυν δυοῖν θάτερον ἢ μίαν ἐνέργειαν ἐπὶ Χριστοῦ λέγοντας μίαν λέγειν καὶ τὴν οὐσίαν ἤ, εἴπερ τῆς ἀληθείας ἐχόμεθα καὶ δύο τὰς οὐσίας εὐαγγελικῶς τε καὶ πατρικῶς ὁμολογοῦμεν, δύο καὶ τὰς ἐνεργείας καταλλήλως αὐτοῖς ἑπομένους συνομολογεῖν· ὁμοούσιος γὰρ ὢν τῷ θεῷ καὶ πατρὶ κατὰ τὴν θεότητα ἴσος ἔσται καὶ κατὰ τὴν ἐνέργειαν. Ὁμοούσιος δὲ ὢν ἡμῖν ὁ αὐτὸς κατὰ τὴν ἀνθρωπότητα ἴσος ἔσται καὶ κατὰ τὴν ἐνέργειαν. Φησὶ γοῦν ὁ μακάριος Γρηγόριος, ὁ Νυσαέων ἐπίσκοπος· «Ὧν δὲ ἡ ἐνέργεια μία, τούτων πάντως καὶ ἡ δύναμις ἡ αὐτή· πᾶσα γὰρ ἐνέργεια δυνάμεώς ἐστιν ἀποτέλεσμα». Ἀδύνατον δὲ ἀκτίστου καὶ κτιστῆς φύσεως μίαν φύσιν ἢ δύναμιν ἢ ἐνέργειαν εἶναι. Εἰ δὲ μίαν Χριστοῦ τὴν ἐνέργειαν εἴποιμεν, τῇ τοῦ λόγου θεότητι προσάψομεν τῆς νοερᾶς ψυχῆς τὰ πάθη, φόβον φημὶ καὶ λύπην καὶ ἀγωνίαν. Εἰ δὲ λέγοιεν, ὡς περὶ τῆς ἁγίας τριάδος διαλεγόμενοι οἱ πατέρες οἱ ἅγιοι ἔφασαν· Ὧν ἡ οὐσία μία, τούτων καὶ ἡ ἐνέργεια, καὶ ὧν διάφορος ἡ οὐσία, τούτων διάφορος καὶ ἡ ἐνέργεια, καὶ ὡς οὐ χρὴ τὰ τῆς θεολογίας ἐπὶ τὴν οἰκονομίαν μετάγειν, ἐροῦμεν· Εἰ ἐπὶ τῆς θεολογίας μόνον εἴρηται τοῖς πατράσι, καὶ οὐκ ἔτι μετὰ τὴν σάρκωσιν τῆς αὐτῆς ἐνεργείας ὁ υἱὸς τῷ πατρὶ οὐδὲ τῆς αὐτῆς ἔσται οὐσίας. Τίνι δὲ ἀπονεμοῦμεν τὸ «ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι», καὶ «ἃ βλέπει τὸν πατέρα ποιοῦντα, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ», καὶ «εἰ ἐμοὶ οὐ πιστεύετε, τοῖς ἔργοις μου πιστεύσατε», καὶ «τὰ ἔργα, ἃ ἐγὼ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ», καὶ «ὥσπερ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ υἱός, οὓς θέλει, ζωοποιεῖ»; Ταῦτα γὰρ πάντα οὐ μόνον ὁμοούσιον καὶ μετὰ σάρκωσιν τῷ πατρὶ δείκνυσιν αὐτόν, ἀλλὰ καὶ τῆς αὐτῆς ἐνεργείας. Καὶ πάλιν· Εἰ ἡ περὶ τὰ ὄντα πρόνοια οὐ μόνον πατρὸς καὶ ἁγίου πνεύματος, ἀλλὰ καὶ τοῦ υἱοῦ ἐστι καὶ μετὰ σάρκωσιν, ἐνέργεια δὲ τοῦτό ἐστιν· ἄρα καὶ μετὰ σάρκωσιν τῆς αὐτῆς ἐστιν ἐνεργείας τῷ πατρί. Εἰ ἐκ τῶν θαυμάτων τῆς αὐτῆς οὐσίας ὄντα τῷ πατρὶ τὸν Χριστὸν ἔγνωμεν, ἐνέργεια δὲ θεοῦ τυγχάνει τὰ θαύματα, ἄρα καὶ μετὰ σάρκωσιν τῆς αὐτῆς ἐνεργείας ἐστὶ τῷ πατρί. Εἰ δὲ μία ἐνέργεια τῆς θεότητος αὐτοῦ καὶ τῆς σαρκὸς αὐτοῦ, σύνθετος ἔσται, καὶ ἔσται ἢ ἑτέρας ἐνεργείας παρὰ τὸν πατέρα ἢ καὶ ὁ πατὴρ συνθέτου ἐνεργείας ἔσται. Εἰ δὲ συνθέτου ἐνεργείας, δῆλον ὅτι καὶ φύσεως. Εἰ δὲ εἴποιεν, ὅτι τῇ ἐνεργείᾳ πρόσωπον συνεισάγεται, ἐροῦμεν, ὅτι, εἰ τῇ ἐνεργείᾳ πρόσωπον συνεισάγεται, κατὰ τὴν εὔλογον ἀντιστροφὴν καὶ τῷ προσώπῳ ἐνέργεια συνεισαχθήσεται, καὶ ἔσονται, ὥσπερ τρία πρόσωπα ἤτοι ὑποστάσεις τῆς ἁγίας τριάδος, οὕτω καὶ τρεῖς ἐνέργειαι, ἢ ὥσπερ μία ἡ ἐνέργεια, οὕτω καὶ ἓν πρόσωπον καὶ μία ὑπόστασις. Οἱ δὲ ἅγιοι πατέρες συμφώνως εἰρήκασι τὰ τῆς αὐτῆς οὐσίας καὶ τῆς αὐτῆς εἶναι ἐνεργείας. Ἔτι δέ, εἰ τῇ ἐνεργείᾳ πρόσωπον συνεισάγεται, οἱ μήτε μίαν μήτε δύο Χριστοῦ τὰς ἐνεργείας λέγειν θεσπίσαντες οὔτε ἓν πρόσωπον αὐτοῦ λέγειν οὔτε δύο προσέταξαν. Καὶ ἐπὶ τῆς πεπυρακτωμένης μαχαίρας ὥσπερ αἱ φύσεις σῴζονται τοῦ τε πυρὸς καὶ τοῦ σιδήρου, οὕτω καὶ αἱ δύο ἐνέργειαι καὶ τὰ τούτων ἀποτελέσματα. Ἔχει γὰρ ὁ μὲν σίδηρος τὸ τμητικόν, τὸ δὲ πῦρ τὸ καυστικόν, καὶ ἡ τομὴ μὲν τῆς τοῦ σιδήρου