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and they naturally touch external things, and fall under the external. Of birds, flight; of swimming creatures, swimming; of reptiles, crawling; of walking creatures, walking; of plants, sprouting. And to speak comprehensively, the significant property of each nature, we call a natural energy. Of which only what is not is deprived. For what is, participating in some essence, will also certainly participate in the power that naturally reveals it. For the true account knows the natural energies of essences as their definitions. The energy of a rational soul is the mind's own thought and movement. The energy of a rational soul is its life according to nature.

Of Chrysostom. An essential energy of God is to be nowhere; not by not (15A_382> being,

but by being beyond place and time and nature; with which beginning and end and generation are naturally conceived; who is sustainer and maker by willing alone. For without a natural energy, the nature of nothing is manifest. For the Creator essentially implanted in each nature a distinguishing characteristic, a movement that separates it from the others.

Of Saint Cyril. A God-befitting energy and power is to be everywhere, and to fill indeed

ineffably the heaven; and to fill again the earth, and to be contained indeed in all things, but to be comprehended by none. For He is not comprehensible, nor limited by space; nor is he within any circumscription. For He who is without quantity and size and is incorporeal does not suffer anything of the sort.

Of Saint Basil. Since the definition of every essence is its energy according to nature;

a proof leading the mind up to the nature from which it has its procession, those things of which the energy is one and the same, of these the essence is also one.

Of the same, from the works *Against Eunomius*. How can there be a difference of essence, in which an identity of energy is recognized? For if

the essences are different, the energies must also be different. How is the Spirit not of the same essence as the Father and the Son, being also of the same energy. How can there be a difference of essence in the Trinity, in which an identity of energy is found? For if He is unchangeable according to the (15A_384> essence, He will also be 0284 according to the power. Of whom the power is surely equal, so also is the energy; and of whom the nature is one, of these the energies are the same.

Of Saint Gregory of Nyssa. Therefore the identity of energy in the Father and Son and Holy Spirit

clearly shows the unchangeableness of the nature. And we can know the nature of the one who acts through the comprehension of the energies. And the community of nature is demonstrated energetically, being established through the identity of the energies. But God is the Father, and God is the Son, and God is the Holy Spirit; yet one God in the same proclamation, because no difference either of nature or of energy is seen in

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καί τῶν ἐκτός ἐφάπτονται φυσικῶς, καί τοῖς ἐκτός ὑποπίπτουσι. Πτηνῶν, πτῆσις· νηκτῶν, νῆξις· ἑρπηστικῶν, ἕρψις· βαδιστικῶν, βάδισις· βλαστῶν, βλάστησις. Καί περιληπτικῶς εἰπεῖν, τό σημαντικόν ἑκάστης ἰδίωμα φύσεως, ἐνέργειαν λέγομεν φυσικήν. Ἧς μόνον ἐστέρηται, τό μή ὄν. Τό γάρ ὄν, οὐσίας τινός μετέχον, καί τῆς δηλούσης αὐτήν φυσικῶς μεθέξει πάντως δυνάμεως. Ὅρους γάρ τῶν οὐσιῶν, τάς φυσικάς αὐτῶν ἐνεργείας ὁ ἀληθής ἐπίσταται λόγος. Ἐνέργειά ἐστι ψυχῆς λογικῆς, οἰκεία τοῦ νοῦ διάνοιά τε καί κίνησις. Ἐνέργειά ἐστι ψυχῆς λογικῆς, ἡ κατά φύσιν αὐτῆς ζωή.

Τοῦ Χρυσοστόμου. Οὐσιώδης ἐνέργειά ἐστι Θεοῦ, τό μηδαμοῦ εἶναι· οὐ τῷ μή (15Α_382> εἶναι,

ἀλλά τῷ ὑπερεῖναι τόπου καί χρόνου καί φύσεως· οἷς φυσικῶς ἀρχή συνεπινοεῖται καί πέρας καί γένεσις· ὅς ἐστι συνοχεύς καί ποιητής μόνῳ τῷ βούλεσθαι. Ἄνευ γάρ φυσικῆς ἐνεργείας, οὐδενός φύσις ἐπίδηλος. Οἷον γάρ ἑκάστῃ φύσει χαρακτῆρα γνωριστικόν ὁ ∆ημιουργός, τήν διακρίνουσαν αὐτήν τῶν ἄλλων, οὐσιωδῶς ἐναπέθετο κίνησιν.

Τοῦ ἁγίου Κυρίλλου. Ἐνέργεια θεοπρεπής καί δύναμίς ἐστι, τό εἶναι πανταχῆ, καί πληροῦν μέν

ἀῤῥήτως τόν οὐρανόν· πληροῦν δέ αὖ πάλιν τήν γῆν, καί χωρεῖν μέν ἐν πᾶσι, χωρεῖσθαι δέ ἐπ᾿ οὐδενός. Οὐ γάρ περιληπτός, ἤ διαστήματι περιωρισμένος· ἀλλ᾿ οὐδέ περιγραφῆς τινος εἴσω. Παθεῖν γάρ τι τοιοῦτον ὁ ἄποσός τε καί ἐμεγέθης καί ἀσώματος οὐκ ἀνέχεται.

Τοῦ ἁγίου Βασιλείου. Ἐπείπερ πάσης οὐσίας ὅρος, ἡ κατά φύσιν αὐτῆς ἐνέργεια καθέστηκε·

πίστωσις ἀνάγουσα τόν νοῦν ἐπί τήν φύσιν, ἐξ ἧς ἔχει τήν πρόοδον, ὧν μία καί ἡ αὐτή ἐνέργεια, τούτων καί ἡ οὐσία μία.

Τοῦ αὐτοῦ, ἐκ τῶν κατ᾿ Εὐνομίου. Πῶς ἑτερότης οὐσίας, ἐν ᾗ ταυτότης ἐνεργείας γνωρίζεται; Παρηλλαγμένων

γάρ τῶν οὐσιῶν, παρηλλαγμένας εἶναι δεῖ καί τάς ἐνεργείας. Πῶς οὐ τῆς αὐτῆς οὐσίας τό Πνεῦμα τῷ Πατρί καί τῷ Υἱῷ, τό καί τῆς αὐτῆς ἐνεργείας. Πῶς ἑτερότης οὐσίας ἐν τῇ Τριάδι, ἐν ᾗ ταυτότης ἐνεργείας εὑρίσκεται; Εἰ γάρ κατά τήν (15Α_384> οὐσίαν ἀπαραλλάκτως, ἕξει καί 0284 κατά τήν δύναμιν. Ὧν δέ ἡ δύναμις ἴση που πάντως καί ἡ ἐνέργεια· ὧν δέ ἡ φύσις μία, τούτων ἐνέργειαι αἱ αὐταί.

Τοῦ ἁγίου Γρηγορίου Νύσσης. Οὐκοῦν ἡ τῆς ἐνεργείας ταυτότης ἐπί Πατρός καί Υἱοῦ καί ἁγίου Πνεύματος

δείκνυσι σαφῶς τό τῆς φύσεως ἀπαράλλακτον. Τοῦ δέ ἐνεργοῦντος τήν φύσιν, διά τῆς τῶν ἐνεργειῶν κατανοήσεως ἐπιγνῶναι δυνάμεθα. Τό δέ κοινόν τῆς φύσεως ἐνεργῶς ἀποδείκνυται, διά τῆς τῶν ἐνεργειῶν ταυτότητος συνιστάμενον. Ἀλλά Θεός μέν ὁ Πατήρ, Θεός δέ ὁ Υἱός, Θεός δέ τό Πνεῦμα τό ἅγιον· εἷς δέ ἐν τῷ αὐτῷ κηρύγματι Θεός, διά τό μήτε φύσεως, μήτε ἐνεργείας θεωρεῖσθαί τινα διαφοράν ἐν