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admit of a distinction of contrariety towards one another, like soul and body, and all things differing in essence; but things concerning essence, that is, qualities, have a distinction according to opposition, like life and death, and anything of that sort. For these are manifestly destructive of one another.

SCHOLION

0213 By contrariety, understand division; but by opposition, consider destruction. For the one of them is in essences, while the other is innate to what is about essence; and of the one, both marvelously run together, both destruction and again division. But the other has the strength to divide, not to destroy.

DEFINITIONS OF UNIONS Definitions of unions. (15Α_282> The union according to essence, in the case of hypostases, that is of

individuals. The union according to hypostasis, in the case of essences, that is of soul and body. The union according to relation, in the case of judgements, into one will. The union according to juxtaposition, in the case of planks. The union according to harmony, in the case of stones. The union according to mixture, in the case of the liquids wine and water and such things. The union according to kneading, in the case of dry things and liquids, of flour and water The union according to fusion, in the case of things that can be melted, of wax and pitch, and of

such things. The union according to heaping, in the case of dry things, of wheat and barley, and of such things. The union according to coalescence, in the case of things torn apart, 0216 and again

restored; as a torch coming from a fire, and again being restored.

The union according to essence, is in the case of things of different hypostases. The union according to hypostasis is in the case of things of different essences. OF THEODORE THE MONOTHELITE ... QUESTIONS OF PAUL ARCHBISHOP OF CONSTANTINOPLE ... OF THEODORE THE MONOTHELITE, DEACON, RHETOR OF BYZANTIUM, AND

SYNODICARIUS OF PAUL ARCHBISHOP OF CONSTANTINOPLE, QUESTIONS TO MAXIMUS THE CONFESSOR

(15Α_284> The first difficulty of Theodore, deacon, rhetor of Byzantium, and

synodicarius of Paul, archbishop of Constantinople. If according to the same reasoning for the will, the Fathers also predicated ignorance

of Christ, it is necessary for those who say the will is not to be contemplated in Christ by appropriation, to also say that he is ignorant. And how is he God, who does not know the future? But also to introduce him as a mere man, according to the already condemned heresy of the Agnoetae. But if, shrinking from the absurdity of this, they speak of the ignorance by appropriation, just as also the abandonment, and the lack of submission, in like manner let them also speak of the will. For the Fathers conjoined ignorance with the will, preserving for it the same reasoning; as Athanasius says in his book against the Arians, and Gregory the Theologian, in the first discourse concerning the Son, and others in other writings.

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τήν πρός ἀλλήλας κατ᾿ ἐναντίωσιν διαστολήν ἐπιδέχονται, ὡς ψυχή καί σῶμα, καί τά κατ᾿ οὐσίαν διαφέροντα πάντα· τά δέ περί τήν οὐσίαν, ἤγουν ποιότητες, τήν κατά τό ἀντικεῖσθαι ἔχουσι διαστολήν, ὡς ζωή καί θάνατος, καί εἴ τι τοιοῦτον. Ἀναιρετικά γάρ ἀλλήλων ταῦτα προδήλως εἰσίν.

ΣΧΟΛΙΟΝ

0213 Ἐναντίωσιν, τήν διαίρεσιν νόει· τό δ᾿ ἀντικεῖσθαι, τήν ἀναίρεσιν φρόνει. Ἡ μέν γάρ αὐτῶν ἐστιν ἐν ταῖς οὐσίαις, τό δ᾿ ἐμπέφυκε τοῖς περί τήν οὐσίαν· καί τῶν μέν, ἄμφω συντρέχει θαυμασίως, ἀναίρεσίς τε καί διαίρεσις πάλιν. Ἡ δ᾿ αὖ διαιρεῖν, οὐκ ἀναιρεῖν ἰσχύει.

ΟΡΟΙ ΕΝΩΣΕΩΝ Ὅροι ἑνώσεων. (15Α_282> Ἡ κατ᾿ οὐσίαν ἕνωσις, ἐπί τῶν ὑποστάσεων, τουτέστι τῶν

ἀτόμων. Ἡ καθ᾿ ὑπόστασιν ἕνωσις, ἐπί τῶν οὐσιῶν, τουτέστι ψυχῆς καί σώματος. Ἡ κατά σχέσιν ἕνωσις, ἐπί τῶν γνωμῶν, εἰς ἕν θέλημα. Ἡ κατά παράθεσιν ἕνωσις, ἐπί τῶν σανίδων. Ἡ κατά ἁρμονίαν ἕνωσις, ἐπί τῶν λίθων. Ἡ κατά κράσιν ἕνωσις, ἐπί τῶν ὑγρῶν οἴνου καί ὕδατος καί τῶν τοιούτων. Ἡ κατά φύρσιν ἕνωσις, ἐπί τῶν ξηρῶν καί τῶν ὑγρῶν, ἀλεύρου καί ὕδατος Ἡ κατά σύγχυσιν ἕνωσις, ἐπί τῶν τηκτῶν, κηροῦ καί πίσσης, καί τῶν

τοιούτων. Ἡ κατά σωρείαν ἕνωσις, ἐπί τῶν ξηρῶν, σίτου καί κριθῆς, καί τῶν τοιούτων. Ἡ κατά συναλοιφήν ἕνωσις, ἐπί τῶν ἀποσπωμένων, 0216 καί αὖθις

ἀποκαθισταμένων· οἷον λαμπάδος ἐκ πυρός προερχομένης, καί πάλιν ἀποκαθισταμένης.

Ἡ κατ᾿ οὐσίαν ἕνωσίς, ἐστιν ἐπί τῶν ἑτεροϋποστάτων. Ἡ καθ᾿ ὑπόστασιν ἕνωσίς ἐστιν ἐπί τῶν ἑτερουσίων. ΘΕΟ∆ΩΡΟΥ ΜΟΝΟΘΕΛΗΤΟΥ ... ΠΑΥΛΟΥ ΑΡΧ. ΚΩΝ/ΛΕΩΣ ΕΡΩΤΗΣΕΙΣ ... ΘΕΟ∆ΩΡΟΥ ΜΟΝΟΘΕΛΗΤΟΥ ∆ΙΑΚΟΝΟΥ ΒΥΖΑΝΤΙΟΥ ΡΗΤΟΡΟΣ, ΚΑΙ

ΣΥΝΟ∆ΙΚΑΡΙΟΥ ΠΑΥΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ ΕΡΩΤΗΣΕΙΣ ΠΡΟΣ ΜΑΞΙΜΟΝ ΤΟΝ ΟΜΟΛΟΓΗΤΗΝ

(15Α_284> Πρώτη ἀπορία Θεοδώρου διακόνου Βυζαντίου ῥήτορος, καί

συνοδικαρίου Παύλου ἀρχιεπισκόπου Κωνσταντινουπόλεως. Εἰ κατ᾿ αὐτόν τῷ θελήματι λόγον, καί τήν ἄγνοιαν κατηγόρησαν οἱ Πατέρες

ἐπί Χριστοῦ, ἀνάγκη τούς μή κατ᾿ οἰκείωσιν ἐν τῷ Χριστῷ θεωρεῖσθαι λέγοντας τό θέλημα, καί ἀγνοεῖν αὐτόν λέγειν. Καί πῶς Θεός, ὁ τά μέλλοντα μή εἰδώς; Ἀλλά καί ψιλόν αὐτόν εἰσάγειν ἄνθρωπον, κατά τήν ἤδη τῶν Ἀγνοητῶν κατακριθεῖσαν αἵρεσιν. Εἰ δέ τήν ἐντεῦθεν ἀτοπίαν ὑποστελλόμενοι, τήν ἄγνοιαν κατ᾿οἰκείωσιν λέγουσιν, ὥσπερ καί τήν ἐγκατάλειψιν, καί τήν ἀνυποταξίαν, κατά τόν ὅμοιον τρόπον καί τό θέλημα λεγέτωσαν. Τῷ γάρ θελήματι καί τήν ἄγνοιαν οἱ Πατέρες συνέταξαν, τόν αὐτόν αὐτῇ φυλάξαντες λόγον· ὥς φησιν Ἀθανάσιος μέν ἐν τῇ κατ' Ἀρειανῶν αὐτοῦ βίβλῳ, Γρηγόριος δέ ὁ Θεολόγος, ἐν τῷ περί Υἱοῦ πρώτῳ λόγῳ, καί ἄλλοι ἐν ἄλλοις συγγράμμασι.