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PYR. Was not the one who acts one? MAX. Yes, one. PYR. If, then, the one who acts is one, the energy, as of one, is also one. MAX. This one is Christ; for again I will ask you the same things as above, since you have returned to the same points:

is he one in hypostasis, or in nature? PYR. In hypostasis; for in nature he happens to be double. MAX. Did the same one, therefore, act dually because of the doubleness of the nature, or singularly because of the

singularity of the hypostasis? But if dually, the same one, being one, acted, then the number of persons is not introduced along with the number of energies. But if singularly, because of the singularity of the person, the argument concerning this will admit the same absurdities in the same cases. For if the energy is hypostatic, a difference in energies will be observed along with the multitude of hypostases.

PYR. It is not at all the case that because he acted dually, his energies were two; but because the one acting was one, [the energy was] one.

MAX. Another says this same thing to you concerning the natures: that it is not because his nature is dual that there would be and would be said to be two natures; but because his hypostasis was one, his nature is and is called one. However, to omit everything that could be said about this, in speaking of one energy, what kind do you think it is right to call it? Divine, or human, or neither? But if divine, you say Christ is God only; if human, not God at all, but a mere man only; if neither of these, you dogmatize that Christ is neither God nor man, but non-existent.

PYR. In speaking of one energy of the divinity of Christ and of his humanity, we do not say that this belongs to him by reason of nature, but in the mode of union.

MAX. If, according to your argument, the energy accrued to him from the union, then before the union he was without energy; and, according to you, he acted tyrannically when he created. And again, if the power to act accrued to him from the union, but the Father and the Holy Spirit were not united hypostatically to flesh, then they are not active. And if they are not active, neither are they creators; not to mention, that they do not exist at all.

And again, since the union is a relation, and not a (341) thing, the energy of Christ is therefore a relation and not a thing.

Furthermore, you will be forced to call it either created or uncreated; since between created and uncreated there is absolutely nothing. And if you say it is created, it will declare a created and single nature; but if uncreated, it will characterize an uncreated and single nature. For the natural properties must in every way be suitable to the natures. And how would it be possible for the energy of a created and originated nature to be uncreated, unoriginate, infinite, creative, and sustaining? Or how [for the energy] of an uncreated and unoriginate [nature to be] created, originated, limited, and sustained by another in order to be indissoluble?

PYR. Do you not accept and agree with those who call the result of the works done by Christ one energy?

MAX. The result of one action is one thing, of another, another, and not one thing, as was shown in the case of the incandescent sword. For although the energy of the fire and that of the sword are united with each other, we see that the result of the fire is burning, and the result of the iron is cutting; even if they are not divided from each other in the burning cut, or in the cutting burn. Just as the result of heaven is one thing, of earth another, and of the sun another. It is not possible, therefore, to speak of one result, unless the action were also one and single. If, therefore, with respect to the result

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ΠΥΡ. Οὐχ εἷς ἦν ὁ ἐνεργῶν; ΜΑΞ. Ναί εἷς. ΠΥΡ. Εἰ οὖν εἷς ὁ ἐνεργῶν, καί μία, ὡς ἑνός, ἡ ἐνέργεια. ΜΑΞ. Ὁ εἷς οὗτος Χριστός· πάλιν γάρ τά αὐτά τοῖς ἀνωτέρω εἰς τά αὐτά ὑμᾶς

ὑποστρέψαντας ἐρήσομαι· εἷς τῇ ὑποστάσει, ἤ τῇ φύσει ἐστίν; ΠΥΡ. Τῇ ὑποστάσει· τῇ γάρ φύσει διπλοῦς τυγχάνει. ΜΑΞ. ∆υϊκῶς οὖν διά τό διπλοῦν τῆς φύσεως ὁ αὐτός ἐνήργει, ἤ ἑνικῶς διά τό

μοναδικόν τῆς ὑποστάσεως; Ἀλλ᾿ εἰ μέν δυϊκῶς, εἷς ὤν ὁ αὐτός ἐνήργει, οὐκ ἄρα τῷ ἀριθμῷ τῶν ἐνεργειῶν ὁ τῶν προσώπων συνεισάγεται ἀριθμός. Εἰ δέ ἑνικῶς, διά τό μοναδικόν τοῦ προσώπου, τάς αὐτάς ἐπί τοῖς αὐτοῖς ἀτοπίας ὁ περί τούτου δέξεται λόγος. Εἰ γάρ ὑποστατική ἡ ἐνέργεια, τῷ πλήθει τῶν ὑποστάσεων, καί τῶν ἐνεγειῶν διαφορά συνθεωρηθήσεται.

ΠΥΡ. Οὐ πάντως, ἐπειδή δυ«κῶς ἐνήργει, δύο ἦσαν αὐτοῦ αἱ ἐνέργειαι· ἀλλ᾿ ἐπειδή εἷς ἦν ὁ ἐνεργῶν, μία.

ΜΑΞ. Τοῦτο καί περί τῶν φύσεων ἕτερος λέγει πρός σέ, ὅτι οὐκ ἐπειδή δυαδική αὐτοῦ ἡ φύσις, ἤδη καί δύο εἴησαν, καί λεχθείησαν αἱ φύσεις· ἀλλ᾿ ἐπειδή μία ἦν αὐτοῦ ἡ ὑπόστασις, μία ἐστίν αὐτοῦ ἡ φύσις, καί λέγεται. Πλήν ἵνα πάντα παραλίπω, ὅσα περί τούτου ῥηθῆναι δύναται, μίαν ἐνέργειαν λέγοντες, ὁποίαν ταύτην λέγειν ἀξιοῦτε; θείαν, ἤ ἀνθρωπίνην, ἤ οὐδετέραν; Ἀλλ᾿ εἰ μέν θείαν, Θεόν μόνον τόν Χριστόν λέγετε· εἰ δέ ἀνθρωπίνην, οὐδέ ὅλως Θεόν, ἀλλ᾿ ἄνθρωπον μόνον ψιλόν· εἰ δέ οὐδετέραν τοῦτων, οὐδέ Θεόν, οὐδέ ἄνθρωπον, ἀλλ᾿ ἀνύπαρκτον δογματίζετε τόν Χριστόν.

ΠΥΡ. Μίαν λέγοντες ἐνέργειαν τῆς θεότητος τοῦ Χριστοῦ, καί τῆς κατ᾿ αὐτόν ἀνθρωπότητος, οὐ λόγῳ φύσεως ταύτην προσεῖναι αὐτῷ φαμεν, ἀλλ ἑνώσεως τρόπῳ.

ΜΑΞ. Εἰ ἐκ τῆς ἑνώσεως αὐτῷ, κατά τόν ὑμέτερον λόγον, προσγέγονεν ἡ ἐνέργεια, πρό τῆς ἑνώσεως ἄρα ἀνενέργητος ἦν· καί τετυράννηται, καθ᾿ ὑμᾶς, δημιουργήσας. Καιί αὖθις, εἰ ἐκ τῆς ἑνώσεως αὐτῷ προσγέγονε τό ἐνεργεῖν· ὁ Πατήρ δέ καί τό ἅγιον Πνεῦμα οὐχ ἡνώθησαν καθ᾿ ὑπόστασιν σαρκί, οὐκ ἄρα ἐνεργητικοί. Εἰ δέ μή ἐνεργητικοί, οὐδέ δημιουργοί· ἵνα μή λέγω, ὅτι οὐδέ ὅλως εἰσίν.

Καί πάλιν, ἐπειδή ἡ ἕνωσις σχέσις ἐστί, καί οὐ (341) πρᾶγμα, σχέσις ἄρα καί οὐ πρᾶγμα ἡ τοῦ Χριστοῦ ἐνέργεια.

Ἔτι τε, ἤ κτιστήν, ἤ ἄκτιστον λέγειν ταύτην ἀναγκασθήσεσθε· ἐπειδή μέσον κτιστῆς καί ἀκτίστου οὐδεμία ὑπάρχει τό σύνολον. Καί εἰ μέν κτιστήν αὐτήν φήσετε, κτιστήν καί μόνην δηλώσει φύσιν· εἰ δέ ἄκτιστον, ἄκτιστον καί μόνην χαρακτηρίσει φύσιν· δεῖ γάρ πάντως κατάλληλα ταῖς φύσεσι τά φυσικά εἶναι· καί πῶς ἄν δυνατόν, τῆς κτιστῆς φύσεως καί ἠργμένης, ἄκτιστον εἶναι τήν ἐνέργειαν, ἄναρχόν τε, καί ἄπειρον, καί δημιουργόν, καί συνεκτικήν; ἤ πῶς ἀκτίστου καί ἀνάρχου, κτιστήν, καί ἠργμένην, καί πεπερασμένην, καί ὑφ᾿ ἑτέρας πρός τό ἀδιάλυτον εἶναι συνεχομένην;

ΠΥΡ. Οὐδέ τό ἀποτέλεσμα τῶν ὑπό Χριστοῦ γενομένων ἔργων λέγοντας μίαν ἐνέργεια, ἀποδέχῃ καί ὁμονοεῖς;

ΜΑΞ. Ἄλλης ἄλλο πράξεως ἀποτέλεσμα, καί οὐχ ἕν, ὡς ἐπί τῆς πεπυρακτωμένης ἐδείχθη μαχαίρας. Εἰ γάρ καί ἥνωνται ἀλλήλαις, ἤ τε τοῦ πυρός, καί ἡ τοῦ ξίφους ἐνέγεια· ἀλλ᾿ ὁρῶμεν τό ἀποτέλεσμα τοῦ πυρός τήν καῦσιν ὄν, καί τοῦ σιδήρου τό ἀποτέλεσμα τήν τομήν· εἰ καί μή διῄρηνται ἀλλήλων ἐν τῇ κεκαυμένῃ τομῇ, ἤ ἐν τῇ καύσει· ὥσπερ καί οὐρανοῦ ἄλλο , καί γῆς ἄλλο, καί ἡλίου ἄλλο. Οὐ δυνατόν οὖν ἕν λέγειν ἀποτέλεσμα, εἰ μηδ᾿ ἄν μία εἴη καί μόνον ἡ πρᾶξις. Εἰ οὖν πρός τό ἀποτέλεσμα