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practicing wickedness is punished. But the rational nature has its natural appetite in motion, but led and regulated by reason towards those things which preserve what is according to nature; for this is the pre-eminence of reason, the self-determining will, which we say is the natural motion in a rational being. Wherefore also, when it pursues virtue, it is praised and blessed, and when it pursues wickedness, it is punished. So then the soul of the Lord, moved by its own free will, did will, but it willed by its own free will those things which His divine will willed it to will; for the flesh was not moved by a mere inclination of the Word (for Moses and all the saints were also moved by a divine inclination), but being the same one God and man, He willed according to both the divine and the human will. Therefore, the two wills of the Lord differed from each other not by choice, but rather by natural power. For His divine will was without beginning and all-creating, having its power following it, and impassible; but His human will began in time, and it itself endured the natural and blameless passions, and naturally was not omnipotent, but as truly and naturally belonging to the God-Logos, it was also omnipotent. 63 On the theandric energy The blessed Dionysius, in saying that Christ “lived among us a certain new, theandric energy,” does not, by abolishing the natural energies, say that one energy has come into being from the human and the divine— for in that case we would also be saying one new nature has come into being from the divine and human natures; “for of those whose energy is one, the essence is also one,” according to the holy fathers—, but wishing to show the new and ineffable manner of the manifestation of Christ's natural energies, in a way appropriate to the ineffable manner of the interpenetration of Christ's natures into one another, and that His life as man was strange and paradoxical and unknown to the nature of beings, and the manner of the interchange according to the ineffable union; for we do not say the energies are divided, nor that the natures operate separately, but united, each operating in communion with the other that which it possesses as its own. For He did not perform human things in a human way (for He was not a mere man), nor divine things in a way befitting God alone (for He was not a bare God), but being at once God and man. For just as we know the union and the natural difference of the natures, so also of the natural wills and energies. It must be understood, therefore, that concerning our Lord Jesus Christ, we sometimes speak of two natures, and at other times of one person, and both this and that refer to one concept; for the two natures are one Christ, and the one Christ is two natures. It is therefore the same to say: Christ acts according to each of His two natures, and “each nature acts in Christ in communion with the other.” Therefore, the divine nature communicates with the flesh in its operation, because by the good pleasure of the divine will it is permitted to suffer and to do its proper things, and because the energy of the flesh is entirely salvific, which is not of the human energy, but of the divine. But the flesh communicates with the divinity of the Word in its operation, both because the divine energies are accomplished as through the body as an instrument, and because there is one who acts both divinely and humanly. For it is necessary to know that His holy mind also performs its natural energies, thinking and knowing that it is the mind of God and that it is worshiped by all creation, and remembering His sojourns and passions upon the earth, but it communicates with the operating divinity of the Word which directs and governs all things, thinking and knowing and directing not as the mere mind of a man, but as hypostatically united to God and being designated the mind of God. This, therefore, is what the theandric energy signifies: that when God became man, that is, was incarnate, His human energy was also divine, that is, deified, and not deprived of His divine energy, and His divine energy was not deprived of His human energy, but each is contemplated with the other. And it is called the

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κακίαν πράττοντα κολάζεται. Ἡ δὲ λογικὴ φύσις ἔχει μὲν τὴν φυσικὴν ὄρεξιν κινουμένην, ὑπὸ δὲ τοῦ λόγου ἀγομένην τε καὶ ῥυθμιζομένην ἐπὶ τῶν φυλασσόντων τὸ κατὰ φύσιν· τοῦ γὰρ λόγου τὸ προτέρημα τοῦτό ἐστιν, ἡ αὐτεξούσιος θέλησις, ἥντινα φυσικὴν ἐν τῷ λογικῷ φαμεν κίνησιν. ∆ιὸ καὶ ὡς ἀρετὴν μετιοῦσα ἐπαινεῖται καὶ μακαρίζεται καὶ ὡς κακίαν μετιοῦσα κολάζεται. Ὥστε ἤθελε μὲν αὐτεξουσίως κινουμένη ἡ τοῦ κυρίου ψυχή, ἀλλ' ἐκεῖνα αὐτεξουσίως ἤθελεν, ἃ ἡ θεία αὐτοῦ θέλησις ἤθελε θέλειν αὐτήν· οὐ γὰρ νεύματι τοῦ λόγου ἡ σὰρξ ἐκινεῖτο (καὶ Μωσῆς γὰρ καὶ πάντες οἱ ἅγιοι νεύματι θείῳ ἐκινοῦντο), ἀλλ' ὁ αὐτὸς εἷς ὢν θεός τε καὶ ἄνθρωπος κατά τε τὴν θείαν καὶ τὴν ἀνθρωπίνην ἤθελε θέλησιν. ∆ιὸ οὐ γνώμῃ, φυσικῇ δὲ μᾶλλον δυνάμει αἱ δύο τοῦ κυρίου θελήσεις διέφερον ἀλλήλων. Ἡ μὲν γὰρ θεία αὐτοῦ θέλησις ἄναρχός τε ἦν καὶ παντουργός, ἑπομένην ἔχουσα τὴν δύναμιν καὶ ἀπαθής, ἡ δὲ ἀνθρωπίνη αὐτοῦ θέλησις ἀπὸ χρόνου τε ἤρξατο καὶ αὐτὴ τὰ φυσικὰ καὶ ἀδιάβλητα πάθη ὑπέμεινε καὶ φυσικῶς οὐ παντοδύναμος ἦν, ὡς δὲ τοῦ θεοῦ λόγου ἀληθῶς καὶ κατὰ φύσιν γενομένη καὶ παντοδύναμος. 63 Περὶ τῆς θεανδρικῆς ἐνεργείασ Ὁ μακάριος ∆ιονύσιος «καινήν τινα θεανδρικὴν ἐνέργειαν» φήσας τὸν Χριστὸν «ἡμῖν πεπολιτευμένον», οὐκ ἀναιρῶν τὰς φυσικὰς ἐνεργείας μίαν ἐνέργειαν ἔκ τε τῆς ἀνθρωπίνης καὶ τῆς θείας γεγενημένην φησίν- οὕτω γὰρ ἂν καὶ μίαν φύσιν εἴποιμεν καινήν, ἐκ θείας τε καὶ ἀνθρωπίνης φύσεως γεγενημένην· «ὧν γὰρ ἡ ἐνέργεια μία, τούτων καὶ ἡ οὐσία μία» κατὰ τοὺς ἁγίους πατέρας-, ἀλλὰ θέλων δεῖξαι τὸν καινὸν καὶ ἀπόρρητον τρόπον τῆς τῶν φυσικῶν τοῦ Χριστοῦ ἐνεργειῶν ἐκφάνσεως τῷ ἀπορρήτῳ τρόπῳ τῆς εἰς ἄλληλα τῶν Χριστοῦ φύσεων περιχωρήσεως προσφόρως καὶ τὴν κατὰ ἄνθρωπον αὐτοῦ πολιτείαν ξένην καὶ παράδοξον καὶ τῇ φύσει τῶν ὄντων ἄγνωστον καὶ τὸν τρόπον τῆς κατὰ τὴν ἀπόρρητον ἕνωσιν ἀντιδόσεως· οὐ διῃρημένας γάρ φαμεν τὰς ἐνεργείας οὐδὲ διῃρημένως ἐνεργούσας τὰς φύσεις, ἀλλ' ἡνωμένας, ἑκάστην μετὰ τῆς θατέρου κοινωνίας ἐνεργοῦσαν τοῦθ', ὅπερ ἴδιον ἔσχηκεν. Οὔτε γὰρ τὰ ἀνθρώπινα ἀνθρωπίνως ἐνήργησεν (οὐ γὰρ ψιλὸς ἦν ἄνθρωπος) οὐδὲ τὰ θεῖα κατὰ θεὸν μόνον (οὐ γὰρ ἦν γυμνὸς θεός), ἀλλὰ θεὸς ὁμοῦ ὑπάρχων καὶ ἄνθρωπος. Ὥσπερ γὰρ τῶν φύσεων τὴν ἕνωσιν καὶ τὴν φυσικὴν διαφορὰν ἐπιστάμεθα, οὕτω καὶ τῶν φυσικῶν θελημάτων τε καὶ ἐνεργειῶν. Ἰστέον τοιγαροῦν, ὡς ἐπὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ποτὲ μὲν ὡς ἐπὶ δύο φύσεων τὸν λόγον ποιούμεθα, ποτὲ δὲ ὡς ἐφ' ἑνὸς προσώπου, καὶ τοῦτο δὲ κἀκεῖνο εἰς μίαν ἀναφέρεται ἔννοιαν· αἱ γὰρ δύο φύσεις εἷς ἐστι Χριστός, καὶ ὁ εἷς Χριστὸς δύο φύσεις ἐστί. Ταὐτὸν οὖν ἐστιν εἰπεῖν· Ἐνεργεῖ ὁ Χριστὸς καθ' ἑκατέραν τῶν αὐτοῦ δύο φύσεων, καὶ «ἐνεργεῖ ἑκατέρα φύσις ἐν τῷ Χριστῷ μετὰ τῆς θατέρου κοινωνίας». Κοινωνεῖ τοίνυν ἡ μὲν θεία φύσις τῇ σαρκὶ ἐνεργούσῃ διὰ τὸ εὐδοκίᾳ τῆς θείας θελήσεως παραχωρεῖσθαι πάσχειν καὶ πράττειν τὰ ἴδια καὶ διὰ τὸ τὴν ἐνέργειαν τῆς σαρκὸς πάντως εἶναι σωτήριον, ὅπερ οὐ τῆς ἀνθρωπίνης ἐνεργείας ἐστίν, ἀλλὰ τῆς θείας. Ἡ δὲ σὰρξ τῇ θεότητι τοῦ λόγου ἐνεργούσῃ διά τε τὸ ὡς δι' ὀργάνου τοῦ σώματος τὰς θείας ἐκτελεῖσθαι ἐνεργείας καὶ διὰ τὸ ἕνα εἶναι τὸν ἐνεργοῦντα θεϊκῶς τε ἅμα καὶ ἀνθρωπίνως. Εἰδέναι γὰρ χρή, ὡς ὁ ἅγιος αὐτοῦ νοῦς καὶ τὰς φυσικὰς αὐτοῦ ἐνεργεῖ ἐνεργείας, νοῶν καὶ γινώσκων, ὅτι ἐστὶ θεοῦ νοῦς καὶ ὅτι ὑπὸ πάσης προσκυνεῖται τῆς κτίσεως, καὶ μεμνημένος τῶν ἐπὶ τῆς γῆς αὐτοῦ διατριβῶν τε καὶ παθῶν, κοινωνεῖ δὲ ἐνεργούσῃ τῇ τοῦ λόγου θεότητι καὶ διεπούσῃ καὶ κυβερνώσῃ τὸ πᾶν, νοῶν καὶ γινώσκων καὶ διέπων οὐχ ὡς ψιλὸς ἀνθρώπου νοῦς, ἀλλ' ὡς θεῷ καθ' ὑπόστασιν ἡνωμένος καὶ θεοῦ νοῦς χρηματίσας. Τοῦτο οὖν δηλοῖ ἡ θεανδρικὴ ἐνέργεια, ὅτι ἀνδρωθέντος θεοῦ ἤγουν ἐνανθρωπήσαντος καὶ ἡ ἀνθρωπίνη αὐτοῦ ἐνέργεια θεία ἦν ἤγουν τεθεωμένη καὶ οὐκ ἄμοιρος τῆς θείας αὐτοῦ ἐνεργείας καὶ ἡ θεία αὐτοῦ ἐνέργεια οὐκ ἄμοιρος τῆς ἀνθρωπίνης αὐτοῦ ἐνεργείας, ἀλλ' ἑκατέρα σὺν τῇ ἑτέρᾳ θεωρουμένη. Λέγεται δὲ ὁ