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Hearing therefore these blessed voices, we deny absolutely nothing of what is ours and natural, nor of what is paternal and divine, in the same [person]; but we profess that the same [person] has different natures and natural energies, and essential wills, that is, two. For neither our nature, nor indeed the paternal nature, subsists outside of essence, or of an innate will or energy. And if this is so, it is clear that the one who subsists from these, I mean from divinity and humanity, in one and the same hypostasis, being the same one who is truly both God and man, is consubstantial with us and co-energetic, and has the same innate will according to his humanity; and consubstantial with the Father and co-energetic, and possessing the same will according to his divinity, and wholly kin to those above in all things that are kindred, and wholly kin to those below in all things that are kindred, apart from sin alone. And he who does not profess so, does not accept the divinely-inspired Fathers who proclaimed these things; but it is clear who and what sort of people he does [accept].

And may it be that all of us, through the mediation of your God-made prayers, in the temple of God, the Catholic and Apostolic Church, being always guarded in soul and body, profess this sincere and orthodox confession of our great God and Savior, before him and all of (15Α_278> creation, and for all things, and before 0212 all things to offer it to him at his all-glorious Epiphany, and by him to be deemed worthy of the same and to partake of the eternal and blessed gifts promised to those who unashamedly confess him before men, and by experience, according to our prayers, to enjoy those things of which we have now been deemed worthy to taste by faith, through the prayers and intercessions of our all-glorious and all-holy and immaculate Lady, the Theotokos and Ever-Virgin Mary, and of all the saints. Amen.

SCHOLIA

1. The invisible is a negation of the visible. But when it is affirmed, it is not affirmed with respect to sight, but the visible is affirmed; which is a relation of the not-invisible, that is, to that to which the not-invisible has the relation. But of sight, the relation is not the not-invisible, but blindness, with respect to which it is affirmed.

2. To those who say that nature is not without hypostasis, it must be countered that neither is hypostasis without essence. Then it must be added, that just as saying the hypostasis is not without essence does not present it as being an essence. For to do so is to divide and to confuse, the one the mystery of theology, the other that of the economy. So too, saying that nature is not without hypostasis, does not introduce the hypostasis.

CONCERNING THE DISTINCTIONS OF TERMS Concerning the distinctions of terms. (15Α_280> Every distinction of beings comes about either by way of contrariety(1), or by way of

opposition, that is, by being divided, or by being mutually destructive, it comes about. For example, sensible and intelligible things have a contrariety as things of a different essence, but they are not opposed to one another. For these things are not mutually destructive, and for this reason they admit of distinction by way of contrariety with respect to themselves, that is, division; but life and death have a distinction, not by way of contrariety, but by way of opposition, that is, mutual destruction. For the positing of the one becomes the removal of the other; and the existence of the one has become the non-existence of the other. If, therefore, something is primarily opposed to another, it is consequently in every way also contrary to it; but if something is primarily contrary to another, it is consequently in no way opposed to it. And to speak more clearly, essences, on account of the differences inherent in them,

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Τούτων οὖν ἐπακούοντες τῶν μακαρίων φωνῶν, οὐδέν οὔτε τῶν ἡμετέρων καί φυσικῶν, οὔτε τῶν πατρικῶν καί θείων, ἐπί τοῦ αὐτοῦ τό παράπαν ἀρνούμεθα· ἀλλά διαφόρους φύσεις καί φυσικάς ἐνεργείας, καί οὐσιώδη θελήματα, τουτέστι δύο, τόν αὐτόν ἔχειν πρεσβεύομεν. Οὔτε γάρ ἡ καθ᾿ ἡμᾶς, οὔτε μήν ἡ πατρική φύσις, οὐσίας ἐκτός, ἤ ἐμφύτου θελήματος ἤ ἐνεργείας καθέστηκε. Καί εἰ τοῦτο, δῆλον ὡς ὁ ἐκ τούτων, θεότητός φημι καί ἀνθρωπότητος, κατά μίαν καί τήν αὐτήν ὑπόστασιν ὑφεστώς, καί Θεός ὁ αὐτός κυρίως ὑπάρχων καί ἄνθρωπος, ὁμοούσιος ἡμῖν ἐστι καί ὁμοεργής, καί τήν αὐτήν ἔμφυτον θέλησιν ἔχων κατά τήν ἀνθρωπότητα· καί ὁμοούσιος τῷ Πατρί καί ὁμοεργής, καί τήν αὐτήν θέλησιν κεκτημένος κατά τήν θεότητα, καί ὅλος συγγενής τοῖς ἄνω κατά πάντα τά συγγενῶς ἔχοντα καί ὅλως συγγενής τοῖς κάτω κατά πάντα τά συγγενῶς ἔχοντα, χωρίς μόνης τῆς ἁμαρτίας. Καί ὁ μή οὕτω πρεσβεύων, τούς ταῦτα κηρύσσοντας οὐ παραδέχεται θεολήπτους Πατέρας· ἀλλά δῆλός ἐστι τίνας καί ποίους.

Γένοιτο δέ πάντας ἡμᾶς, τῇ μεσιτείᾳ τῶν θεοτεύκτων ὑμῶν προσευχῶν, ἐν τῷ ναῷ τοῦ Θεοῦ, τῇ καθολικῇ καί ἀποστολικῇ Ἐκκλησίᾳ, διά παντός φρουρουμένους ψυχῇ τε καί σώματι, ταύτην τήν εἰλικρινῆ καί ὀρθόδοξον τοῦ μεγάλου Θεοῦ καί Σωτῆρος ἡμῶν, πρεσβεύειν ὁμολογίαν ἔμπροσθεν αὐτοῦ καί πάσης τῆς (15Α_278> κτίσεως, καί ἀντί πάντων, καί πρό 0212 πάντων αὐτῷ προσκομίσαι κατά τήν αὐτοῦ πανένδοξον ἐπιφάνειαν, καί πρός αὐτοῦ τῆς ἴσης καταξιωθῆναι καί μετασχεῖν τῶν τοῖς ἀνεπαισχύντως ἔμπροσθεν ἀνθρώπων ὁμολογοῦσιν αὐτόν, ἐπηγγελμένων αἰωνίων τε καί μακαρίων δώρων, καί πείρᾳ κατ᾿ εὐχάς ἀπολαῦσαι, ὧν νῦν πίστει καταξιωθέντες γεγεύμεθα, εὐχαῖς καί πρεσβείαις τῆς πανενδόξου καί παναγίας ἀχράντου δεσποίνης ἡμῶν Θεοτόκου καί Ἀειπαρθένου Μαρίας, καί πάντων τῶν ἁγίων. Ἀμήν.

ΣΧΟΛΙA

1. Τό μέν ἀόρατον τοῦ βλεπομένου ἀπόφασίς ἐστι. Καταφασκόμενον δέ οὐ πρός τήν ὅρασιν, ἀλλά τό ὁρατόν καταφάσκεται· ὅπερ ἐστί σχέσις τοῦ μή ἀοράτου, ἤτοι πρός ὅ τήν σχέσιν ἔχει τό μή ἀόρατον. Τῆς δέ ὁράσεως οὐ τό μή ἀόρατον, ἀλλά ἡ τύφλωσις σχέσις, πρός ἥν καταφάσκεται.

2. Πρός τούς λέγοντας, μή εἶναι φύσιν ἀνυπόστατον· ἀντιστρεπτέον, τό, μηδέ ὑπόστασιν ἀνούσιον. Εἶτα ἐπακτέον, ὅτι ὥσπερ τό μή ἀνούσιον τήν ὑπόστασιν λέγειν, οὐκ οὐσίαν ταύτην παρίστησιν ὑπάρχειν. Οὕτω γάρ διαιρεῖν καί συγχεῖν ἐστι, τό μέν τῆς θεολογίας, τό δέ τῆς οἰκονομίας μυστήριον. Οὕτως οὐδέ τό λέγειν τήν φύσιν μή ἀνυπόστατον, τήν ὑπόστασιν εἰσάγει.

ΠΕΡΙ ΟΡΩΝ ∆ΙΑΣΤΟΛΩΝ Περί ὅρων διαστολῶν. (15Α_280> Ἡ τῶν ὄντων πᾶσα διαστολή, ἤ κατ᾿ ἐναντίωσιν(1), ἤ κατά τό

ἀντικεῖσθαι, ἤγουν διαιρεῖσθαι, ἤ ἀναιρεῖσθαι, γίνεται. Οἷον αἰσθητά καί νοητά ἐναντίωσιν ἔχουσιν ὡς ἑτερούσια, οὐκ ἀντίκειται δέ ἀλλήλοις. Οὐ γάρ ἀναιρετικά ἀλλήλων εἰσίν ταῦτα, καί διά τοῦτο δέχονται τήν κατ᾿ ἐναντίωσιν διαστολήν πρός ἑαυτά, ἤγουν διαίρεσιν· ζωή δέ καί θάνατος ἔχουσι διαστολήν, ἀλλ᾿ οὐ κατ' ἐναντίωσιν, ἀλλά τήν ἀντικειμένην, ἤγουν ἀναιρετικήν. Ἡ γάρ θατέρου θέσις θατέρου γίνεται ἀφαίρεσις· καί ἡ τοῦ ἑνός ὕπαρξις τοῦ ἄλλου ἀνυπαρξία καθέστηκεν. Εἴ τι οὖν προηγουμένως ἀντίκειται ἄλλῳ, ἐφεπομένως πάντως καί ἠναντίωται· εἴ τι δέ προηγουμένως ἄλλῳ ἠναντίωται, ἐφεπομένως οὐδόλως ἀντίκειται. Καί σαφέστερον εἰπεῖν, αἱ μέν οὐσίαι διά τάς ἐνούσας αὐταῖς διαφοράς,