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PYRRHUS. That which is not. MAXIMUS. What then by novelty? PYRRHUS. Antiquity. MAXIMUS. Therefore novelty is not a substance, but a quality. But how, if we take the expression to mean one energy, do we not introduce this God-inspired teacher as contradicting himself, and the rest of the Fathers? For all explicitly and in common both said and taught that things of the same substance are also of the same energy; and things of the same energy are of the same substance; and that things differing in substance also differ in energy; and things differing in energy also differ in substance.

PYRRHUS. This was said by the Fathers with respect to theology, but not with respect to the economy. Therefore it is not the part of a truth-loving mind to transfer what was said by them concerning theology to the economy, and to introduce such an absurdity.

MAXIMUS. If this was said by the Fathers only with respect to theology, then according to you, the Son is not spoken of in theology with the Father after the incarnation. And if He is not spoken of in theology with Him, neither is He numbered with Him in the invocation of baptism; and the faith and the preaching will be found empty.

And again, if the Son is not spoken of in theology with the Father after the incarnation, neither will He be of the same substance; for things that differ in principle will by all means also differ in nature.

And again, if the Son is not spoken of in theology with the Father after the incarnation, to what shall we attribute the saying, "My Father is working until now, and I am working"? And, "Whatever the Father is seen to do, the Son also does likewise"? And, "If you do not believe me, (349) believe my works"? And, "The works that I do bear witness about me"? And, "As the Father raises the dead and gives them life, so also the Son gives life to whom he will"? For all these things show Him to be not only of the same substance with the Father even after the incarnation, but also of the same energy.

And again, if providence concerning existing things is an energy of God; and this belongs not only to the Father and the Spirit, but also to the Son even after the incarnation; therefore He is of the same energy as the Father even after the incarnation.

And again, if miracles are an energy of God; and from the miracles we have known Him to be of the same substance as the Father; therefore, from the same energy He was shown to be of the same substance as the Father; and He is spoken of in theology with Him even after the incarnation.

And again, if the creative energy belongs essentially to God; and things that belong essentially are also inalienable; it is necessary for them, either, if they do not say He is of the same energy as the Father even after the incarnation, to not say He is of the same substance as Him; for where the natural energy is not, neither will the nature ever be; or, if they say He is of the same substance as Him, to say He is of the same energy, and to speak of Him in theology with the Father even after the incarnation; for where the nature is, there also will the common energy according to it inseparably be.

PYRRHUS. We do not say one energy for the annulment of the human energy; but because the nature, being contrasted with the divine energy, is called a passion in this respect.

MAXIMUS. According to this reasoning, those who say one nature do not say this for the annulment of the human nature; but because the nature, being contrasted with the divine, is called passible in this respect.

PYRRHUS. What then? Did not the Fathers, by way of contrast to the divine energy, call the human motion a passion?

134

ΠΥΡ. Τό μή ὄν. ΜΑΞ. Τί δέ καινότητι; ΠΥΡ. Ἡ παλαιότης. ΜΑΞ. Ὥστε οὖν οὐκ οὐσία ἡ καινότης, ἀλλά ποιότης. Πῶς δέ, εἰ πρός μίαν ἐνέργειαν

ἐκληψόμεθα τήν φωνήν, οὐχ ἑαυτῷ γε, καί τοῖς λοιποῖς Πατράσιν, ἐναντιούμενον εἰσάγομεν τόν θεοφάντορα τοῦτον διδάσκαλον; Πάντες γάρ διαῤῥήδην κοινῇ καί εἶπον καί ἐδίδαξαν, τά τῆς αὐτῆς ὄντα οὐσίας, καί τῆς αὐτῆς εἶναι ἐνεργείας· καί τά τῆς αὐτῆς ὄντα ἐνεργείας, τῆς αὐτῆς εἶναι οὐσίας· καί ὅτι τά τῇ οὐσίᾳ διαφέροντα, καί τῇ ἐνεργείᾳ διαφέρουσι· καί τά τῇ ἐνεργείᾳ διαφέροντα, καί τῇ οὐσίᾳ διαφέρουσιν.

ΠΥΡ. Τοῦτο ἐπί τῆς θεολογίας τοῖς Πατράσιν, οὐ μήν καί ἐπί τῆς οἰκονομίας εἴρηται. Ὅθεν οὐδέ φιλαλήθους διανοίας καθέστηκε, τά ἐπί τῆς θεολογίας αὐτοῖς εἰρημένα, μετάγειν ἐπί τῆς οἰκονομίας, καί τήν τοιαύτην συνεισαγαγεῖν ἀτοπίαν.

ΜΑΞ. Εἰ ἐπί τῆς θεολογίας μόνον εἴρηται τοῖς Πατράσιν, οὐκ ἄρα μετά τήν σάρκωσιν, καθ᾿ ὑμᾶς, συνθεολογεῖται ὁ Υἱός τῷ Πατρί. Εἰ δέ οὐ συνθεολογεῖται, οὐδέ συναριθμεῖται κατά τήν ἐπίκλησιν τοῦ βαπτίσματος· καί εὑρεθήσεται κενή ἡ πίστις καί τό κήρυγμα.

Καί πάλιν, εἰ οὐ συνθεολογεῖται μετά τήν σάρκωσιν ὁ Υἱός τῷ Πατρί, οὔτε τῆς αὐτῆς ἔσται οὐσίας· τά γάρ τῷ λόγῳ διαφέροντα, καί τῇ φύσει διοίσει πάντως.

Καί πάλιν, εἰ οὐ συνθεολογεῖται ὁ Υἱός τῷ Πατρί μετά τήν σάρκωσιν, τίνι ἀπονείμωμεν τό, Ὀ Πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγώ ἐργάζομαι; Καί· Ἄ ἄν βλέπῃ τόν Πατέρα ποιοῦντα, καί ὁ Υἱός ὁμοίως ποιεῖ; Καί· Εἰ ἐμοί οὐ πιστεύετε, (349) τοῖς ἔργοις μου πιστεύσατε; Καί · Τά ἔργα ἅ ἐγώ ποιῶ μαρτυρεῖ περί ἐμοῦ; Καί· Ὥσπερ ὁ Πατήρ ἐγείρει τούς νεκρούς καί ζωοποιεῖ, οὕτω καί Υἱός, οὕς θέλει, ζωοποιεῖ; Ταῦτα γάρ πάντα, οὐ μόνον τῆς αὐτῆς ὄντα οὐσίας καί μετά σάρκωσιν τῷ Πατρί δείκνυσιν αὐτόν, ἀλλά καί τῆς ἀυτῆς ἐνεργείας.

Καί πάλιν, εἰ ἡ περί τά ὄντα πρόνοια ἐνέργεια Θεοῦ τυγχάνει· αὕτη δέ οὐ μόνον Πατρός καί Πνεύματος, ἀλλά καί Υἱοῦ καί μετά σάρκωσίν ἐστιν· ἄρα καί τῆς αὐτῆς ἐστιν ἐνεργείας τῷ Πατρί καί μετά σάρκωσιν.

Καί πάλιν, εἰ τά θαύματα ἐνέργεια Θεοῦ τυγχάνει· ἐκ δέ τῶν θαυμάτων τῆς αὐτῆς ὄντα οὐσία τῷ Πατρί ἐγνώκαμεν· ἄρα ἐκ τῆς αὐτῆς ἐνεργείας τῆς αὐτῆν ὤν τῷ Πατρί ἐδείχθη οὐσίας· καί συνθεολογεῖται αὐτῷ καί μετά σάρκωσιν.

Καί πάλιν, εἰ οὐσιωδῶς πρόσεστι τῷ Θεῷ ἡ δημιουργική ἐνέργεια· τά δέ οὐσιωδῶς προσόντα, καί ἀναφαίρετα· ἀνάγκη αὐτούς, ἤ τῆς αὐτῆς τῷ Πατρί καί μετά σάρκωσιν ἐνεργείας αὐτόν οὐ λέγοντας, μηδέ τῆς αὐτῆς αὐτῷ λέγειν οὐσίας εἶναι· ἔνθα γάρ ἡ κατά φύσιν ἐνέργεια οὐκ ἔστιν, οὐδέ ἡ φύσις ἔσται ποτ᾿ ἄν· ἤ τῆς αὐτῆς αὐτῷ λέγοντας αὐτόν οὐσίας, καί τῆς αὐτῆς λέγειν ἐνεργείας, καί συνθεολογεῖν τῷ Πατρί καί μετά σάρκωσιν· ἔνθα γάρ ἡ φύσις, ἐκεῖ καί ἡ κοινή κατ᾿ αὐτήν ἀπαραλείπτως ἔσται ἐνέργεια.

ΠΥΡ. Οὐκ ἐπ᾿ ἀναιρέσει τῆς ἀνθρωπίνης ἐνεργείας τήν μίαν λέγομεν ἐνέργειαν· ἀλλ᾿ ἐπειδή ἀντιδιαστελλομένη ἡ φύσις τῇ θείᾳ ἐνεργείᾳ, πάθος λέγεται κατά τοῦτο.

ΜΑΞ. Κατά τοῦτον τόν λόγον, καί οἱ μίαν φύσιν λέγοντες, οὐκ ἐπ᾿ ἀναιρέσει τῆς ἀνθρωπίνης ταύτην λέγουσιν· ἀλλ᾿ ἐπειδή ἀντιδιαστελλομένη ἡ φύσις τῇ θεία παθητική λέγεται κατά τοῦτο.

ΠΥΡ. Τί οὖν; οὐ πρός τήν θείαν ἐνέργειαν διαστολῇ οἱ Πατέρες πάθος τήν ἀνθρωπίνην προσηγόρευσαν κίνησιν;