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Fragmenta ex homiliis diversis

8 By the same, when he was in Antioch, on the mystical supper, from the oration of which the beginning is:

Today we celebrate the first-fruit of the ineffable sacrifice.

Concerning the divine and human energies. The same one, therefore, as man, worked obedience on our behalf and abolished the disobedience of the first father; willingly submitting to the condemnation of death decreed against us on account of it, so that we might live; but as God, he worked the resurrection by his omnipotent will, putting death to death, and creating incorruption, so that through the first-fruits from us we might partake of the same divine nature by grace. Having two natural energies, being shown to be divine and human as God and man, the same one; for it is in no way possible to speak of one and the same energy of both together, lest we make the same one in both natures passible, or impassible, or bring both things in opposition to each other. 9 By the same, from the oration on the passion of the Lord, of which the beginning is: No one describes in word the mystery beyond nature and reason. Concerning natural energy. For the very fact that the Lord of glory was able to approach the wood of the cross is of the natural energy of the nature which he assumed, which is naturally receptive of all our sufferings, apart from sin alone.

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Fragmenta ex homiliis diversis

8 τοῦ αὐτοῦ, ὅτε ἦν ἐν Ἀντιοχείᾳ εἰς τὸ μυστικὸν δεῖπνον λόγου οὗ ἡ ἀρχή·

ἀπαρχὴν ἀπορρήτου θυσίας σήμερον ἑορτάζομεν.

περὶ ἐνεργείων θεϊκῆς καὶ ἀνθρωπίνης. ὁ αὐτὸς μὲν οὖν ὡς ἄνθρωπος ὑπὲρ ἡμῶν ἐνήργησε τὴν ὑπακοὴν καὶ κατήργησε τὴν παρακοὴν τοῦ προπάτορος· κατὰ θέλησιν ὑποδὺς τὴν τοῦ δι' αὐτὴν καθ' ἡμῶν ὁρισθέντος θανάτου κατάκρισιν ἵνα ζήσωμεν· ὡς δὲ θεὸς ἐνήργησε τὴν ἀνάστασιν παντοδυνάμῳ θελήσει τὸν θάνατον νεκρώσας, καὶ τὴν ἀφθαρσίαν δημιουργήσας, ἵνα διὰ τῆς ἐξ ἡμῶν ἀπαρχῆς τῆς αὐτῆς θείας χάριτι κοινωνήσωμεν φύσεως. ∆ύο φυσικὰς ἔχων ἐνεργείας, δεικνύμενος θείαν καὶ ἀνθρωπίνην ὡς θεὸς καὶ ἄνθρωπος, ὁ αὐτός· μίαν γὰρ τοῦ συναμφοτέρου καὶ τὴν αὐτὴν ἐνέργειαν λέγειν οὐδα- μῶς ὑπάρχει δυνατὸν, ἵνα μὴ τὸν αὐτὸν κατ' ἀμφότερᾳ φύσει παθητὸν, ἢ ἀπαθῆ ποιήσωμεν, ἢ τοὐναντίον φέρωμεν ἀλλήλοις ἀμφότερα. 9 τοῦ αὐτοῦ ἐκ τοῦ λόγου τοῦ εἰς τὸ πάθος τοῦ κυρίου, οὗ ἡ ἀρχή· οὐδεὶς περιγράφει λόγῳ τὸ ὑπὲρ φύσιν καὶ λόγον μυστήριον. περὶ φυσικῆς ἐνεργείας. Καὶ αὐτὸ γὰρ τὸ προσεληλυθέναι τὸν κύριον τῆς δόξης τῷ ξύλῳ τοῦ σταυροῦ δυνηθῆναι φυσικῆς ἐστιν ἐνεργείας ἧς προσείληφε φύσεως πάντων οὔσης φυσικῶς δεκτικῆς τῶν καθ' ἡμᾶς παθημάτων δίχα μόνης τῆς ἁμαρτίας.