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And by what reasoning, do they themselves, attributing many energies, and more than number can count, to one and the same, by saying, "Every divine and human 0208 energy"; for "every" suggests not one, nor two at all, nor three, but infinite and countless things to be understood, just as also "all things" and "all"; they in no way suspect a division; but this [charge of division] they bring against those who, according to the divine Fathers, confess two natural energies for the purpose of knowing the difference, I know not how and why, inferring the agents along with them? For if the many and different energies according to nature do not divide and cut the one and the same who energizes in many ways, how can the two? And who is the one who rather accuses the attack as unreasonable? For if they did not say and attribute these to the same and of the same, and [did not say they were] grown together with each other by their mutual perichoresis through and through, and preserved in him in the indivisible union, and moved by him, in a single form, yet according to one thing and another, through which He divinely displayed the power of miracles, as God by nature, and willingly accepted the experience of the sufferings, as man by nature for our sake, then their attack would be perhaps not implausible. But now, since they do not say this, but attribute these energies to the same and trace them back to the same, from where and how do they infer the agents? And why, if it is reasonable, do they not first bring in many for themselves, on account of the many energies? For as (15Α_274> the two [imply] the two, so surely of necessity the many [imply] the many. But if this is so, I cannot see how that is, and I think neither can anyone else of those who prefer the truth to opinion.

How again for them, as if contradictorily, is the one energy put forth by Him against the many? And what is this one energy and how do they dogmatize it? For it is not possible for the same one to have both many and one. For if many, not one; and if one, how again many? For either that one will certainly drive out these many, or these many will drive out that one, according to their argument, by which they put forward the one for the overthrow of the two natural ones. But if perhaps they say the one is composed of many, it is not in the nature of things in a subject, as has been said, to be compounded. But neither again is it in its nature for the one from many to be cut up into many. Let them therefore first destroy the many energies through the one energy, so that they do not introduce many agents against themselves. And again, through the many, destroy the one, so that they do not dogmatize a fusion of substance, and so they might fight against those who hold the two, if they are not inactive. For it is not possible at all for those who overthrow themselves along with their own teachings to attack others, needing no one else at all in this. For that which has a foundation, that which is, is firmly established 0209 by itself, suffering no collapse from anywhere. For only that is truly vigorous and strong which has the truth strengthening it; but not that which admits of dissolution from another, let alone from itself.

Having laid these things aside, it is surely fitting for us, being pious, and truly confessing the existence of each of the two natures preserved in the one incarnate God the Word, to confess also its innate energy, just as also its will; and, through the pious and most true doctrine of the same one concerning both the divine and the human, (15Α_276> and concerning the things naturally belonging to Him, to uphold the orthodox teaching of the holy Fathers, who have handed down to the holy catholic Churches of God to think and to say these things concerning Him; and to deny nothing of what He was from the beginning and later became for our sake, nor any of the properties that naturally characterize them. For they dogmatized that both are perfect, and that He is the same in both, and that He preserves without defect the natural property of each of the things from which He existed, and that He is like us in all things, and likewise tempted according to will, apart from sin alone.

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Τίνι δέ λόγῳ, πολλάς μέν αὐτοί, καί ἀριθμοῦ πλείους εἰς ἕνα καί τόν αὐτόν ἀναφέροντες τάς ἐνεργείας, τῷ λέγειν, Πᾶσαν θείαν καί ἀνθρωπίνην 0208 ἐνέργειαν· τό γάρ, πᾶσαν, οὐ μίαν οὐδέ δύο καθάπαξ, οὐδέ τρεῖς , ἀλλά ἀπείρους καί ἀριθμόν ὑπεραιρούσας ὑποβάλλει νοεῖν, ὥσπερ οὖν καί τό πάντα καί πᾶν· διαίρεσιν οὐδαμῶς ὑποπτεύουσιν· ταύτην δέ κατά τῶν τάς φυσικάς δύο, κατά τούς θείους Πατέρας ὁμολογούντων, μέχρι τοῦ γινώσκειν τήν διαφοράν, οὐκ οἶδ᾿ ὅπως καί διατί, μετά τῶν ἐνεργούντων συνάγουσιν; Εἰ γάρ αἱ πολλαί καί διάφοροι κατά φύσιν, τόν ἕνα καί τόν αὐτόν εἰς πολλά ἐνεργοῦντας οὐ διαιροῦσι καί τέμνουσι, πῶς αἱ δύο; Καί τίς ὁ μᾶλλον τήν καταδρομήν ὡς οὐκ εὔλογον αἰτιώμενος; Εἰ γάρ ἐπί τόν αὐτόν καί τοῦ αὐτοῦ ταύτας οὐκ ἔλεγον καί ἀνέφερον, καί τῇ πρός ἀλλήλας δι᾿ ὅλου περιχωρήσει συμφυείσας ἀλλήλαις, καί καθ᾿ ἕνωσιν τήν ἀδιάσπαστον ἐν αὐτῷ σωζομένας, καί πρός αὐτοῦ, κατ' ἄλλο μέντοι καί ἄλλο κινουμένας ἐνοειδῶς, δι᾿ ὧν τήν τε τῶν θαυμάτων θεϊκῶς προὐβάλλετο δύναμιν, ὡς φύσιν Θεός, καί τήν πεῖραν τῶν παθημάτων θέλων, ὡς ἄνθρωπος φύσει δι᾿ ἡμᾶς κατεδέχετο, ἦν ἄρα καί οὐκ ἀπίθανος αὐτῶν ἡ καταδρομή. Νῦν δέ τοῦτο μή λεγόντων, ἀλλά τοῦ αὐτοῦ ταύτας καί εἰς τόν αὐτόν ἀναγόντων, πόθεν καί πῶς τούς ἐνεργούντας συνάγουσι; Καί διατί, εἴπερ εὔλογον, μή πρότερον ἑαυτοῖς τούς πολλούς, ὅσον ἐπί ταῖς πολλαῖς ἐνεργείαις; Ὡς γάρ (15Α_274> αἱ δύο τούς δύο, οὕτω δήπου πρός ἀνάγκης καί αἱ πολλαί τούς πολλούς. Εἰ δέ τοῦτο, πῶς ἐκεῖνο συνιδεῖν οὐκ ἔχω, οἶμαι δέ οὐδέ ἄλλος τις τῶν τό ἀληθές τοῦ δοκεῖν προτιμώντων.

Πῶς δέ πάλιν αὐτοῖς ὥσπερ ἀντιφατικῶς, ἐπ᾿ αὐτοῦ κατά τῶν πολλῶν ἡ μία προΐσχεται; Καί τίνα ταύτην καί πῶς δογματίζουσιν; Οὐ γάρ οἷόν τε τόν αὐτόν καί πολλάς ἔχειν, καί μίαν. Εἰ γάρ πολλάς, οὐ μίαν· καί εἰ μίαν, πῶς αὖθις πολλάς; Ἤ γάρ ταύτας ἐκείνη πάντως, ἤ ταύτην ἐκεῖναι διώσονται , κατά τόν ἐκείνων λόγον, καθ᾿ ὅν τήν μίαν ἐπ᾿ ἀνατροπῆ τῶν φυσικῶν δύο προβάλλονται. Εἰ δέ τυχόν, ὡς ἐκ πολλῶν ἀποτελουμένην τήν μίαν φασίν, οὐκ ἔχει φύσιν, ὡς λέλεκται, τά ἐν ὑποκειμένῳ συντίθεσθαι. Ἀλλ᾿ οὔτε πάλιν τήν μίαν ἐκ πολλῶν, εἰς πολλάς ἐπιτέμνεσθαι. Πρότερον οὖν τάς πλείους αὐτοί διά τῆς μιᾶς ἐνεργείας ἀνέλωσιν, ἵνα μή πολλούς τούς ἐνεργοῦντας καθ᾿ ἑαυτῶν εἰσάγωσιν. Καί διά τῶν πολλῶν αὖθις τήν μίαν, ἵνα μή συνουσίωσιν δογματίσωσι, καί οὕτω κατά τῶν τάς δύο περσβευόντων, ἄνπερ οὐκ ἀδρανῶς ἔχοιεν, πολεμήσωσιν. Οὐ γάρ οἷόν τε παντελῶς ἄλλοις ἐπιφυῆναι, τούς σφᾶς αὐτούς μετά τῶν οἰκείων ἀνατρέποντας, οὐδενός ἄλλου καθάπαξ ἐν τούτῳ προσδεηθέντας. Τό γάρ ἔχον βάσιν, τό ὄν, πρός αὐτοῦ παγίως 0209 ἑδράζεται, μηδαμόθεν τήν οἱανοῦν πάσχον διάπτωσιν. Καί γάρ ἐκεῖνο μόνον ἀκμαῖον ὄντως καί ἰσχυρόν, τό τήν ἀλήθειαν ἔχον κρατύνουσαν· ἀλλ᾿ οὐ τό παρ᾿ ἄλλου, μή τι γε παρ᾿ ἑαυτοῦ, τήν λύσιν δεχόμενον.

Τούτων γοῦν ἀφεμένους, προσήκει πάντως εὐσεβοῦντας ἡμᾶς, καί ἑκατέρας τῶν ἐν τῷ ἑνί σεσαρκωμένῳ Θεῷ Λόγῳ σωζομένης φύσεως πραγματικῶς ὁμολογοῦντας τήν ὕπαρξιν, καί τήν ἔμφυτον ὁμολογεῖν πάντως ἐνέργειαν, ὥσπερ οὖν καί τό θέλημα· καί διά τῆς περί ἑκάτερον, τό θεῖον ὁμοῦ καί τό ἀνθρώπινον, (15Α_276> εὐσεβοῦς τοῦ αὐτοῦ καί ἀληθεστάτης δόξης, καί τῶν προσόντων αὐτῷ φυσικῶς τήν ὀρθόδοξον τῶν ἁγίων Πατέρων κρατύνειν διδασκαλίαν, οἵ περί αὐτοῦ ταῦτα καί φρονεῖν καί λέγειν ταῖς ἁγίαις τοῦ Θεοῦ καθολικαῖς Ἐκκλησίαις παραδεδώκασι· καί μηδέν ἐξαρνεῖσθαι τῶν ἅπερ ἦν ἀπ᾿ ἀρχῆς καί δι᾿ ἡμᾶς γέγονεν ὕστερον, καί τῶν χαρακτηριζόντων αὐτά φυσικῶς πάντων ἰδιωμάτων. Τέλειον γάρ τά ἑκάτερα, καί ἐν ἑκατέραις τόν αὐτόν ἐδογμάτισαν, καί ἀνελλιπῶς τήν ἑκατέρου τῶν ἐξ ὧν ὑπῆρχε διασώζοντα φυσικήν ἰδιότητα, καί κατά πάντα ὅμοιον ἡμῖν, καί ὁμοίως κατά θέλησιν πεπειραμένον, χωρίς μόνης τῆς ἁμαρτίας.