Chapter XV.--Concerning the energies in our Lord Jesus Christ.
We hold, further, that there are two energies [2129] in our Lord Jesus Christ. For He possesses on the one hand, as God and being of like essence with the Father, the divine energy, and, likewise, since He became man and of like essence to us, the energy proper to human nature [2130] .
But observe that energy and capacity for energy, and the product of energy, and the agent of energy, are all different. Energy is the efficient (drastike) and essential activity of nature: the capacity for energy is the nature from which proceeds energy: the product of energy is that which is effected by energy: and the agent of energy is the person or subsistence which uses the energy. Further, sometimes energy is used in the sense of the product of energy, and the product of energy in that of energy, just as the terms creation and creature are sometimes transposed. For we say "all creation," meaning creatures.
Note also that energy is an activity and is energised rather than energises; as Gregory the Theologian says in his thesis concerning the Holy Spirit [2131] : "If energy exists, it must manifestly be energised and will not energise: and as soon as it has been energised, it will cease."
Life itself, it should be observed, is energy, yea, the primal energy of the living creature and so is the whole economy of the living creature, its functions of nutrition and growth, that is, the vegetative side of its nature, and the movement stirred by impulse, that is, the sentient side, and its activity of intellect and free-will. Energy, moreover, is the perfect realisation of power. If, then, we contemplate all these in Christ, surely we must also hold that He possesses human energy.
The first thought [2132] that arises in us is called energy: and it is simple energy not involving any relationship, the mind sending forth the thoughts peculiar to it in an independent and invisible way, for if it did not do so it could not justly be called mind. Again, the revelation and unfolding of thought by means of articulate speech is said to be energy. But this is no longer simple energy that involves no relationship, but it is considered in relation as being composed of thought and speech. Further, the very relation which he who does anything bears to that which is brought about is energy; and the very thing that is effected is called energy [2133] . The first belongs to the soul alone, the second to the soul making use of the body, the third to the body animated by mind, and the last is the effect [2134] . For the mind sees beforehand what is to be and then performs it thus by means of the body. And so the hegemony belongs to the soul, for it uses the body as an instrument, leading and restraining it. But the energy of the body is quite different, for the body is led and moved by the soul. And with regard to the effect, the touching and handling and, so to speak, the embrace of what is effected, belong to the body, while the figuration and formation belong to the soul. And so in connection with our Lord Jesus Christ, the power of miracles is the energy of His divinity, while the work of His hands and the willing and the saying, I will, be thou clean [2135] , are the energy of His humanity. And as to the effect, the breaking of the loaves [2136] , and the fact that the leper heard the "I will," belong to His humanity, while the multiplication of the loaves and the purification of the leper belong to His divinity. For through both, that is through the energy of the body and the energy of the soul, He displayed one and the same, cognate and equal divine energy. For just as we saw that His natures were united and permeate one another, and yet do not deny that they are different but even enumerate them, although we know they are inseparable, so also in connection with the wills and the energies we know their union, and we recognise their difference and enumerate them without introducing separation. For just as the flesh was deified without undergoing change in its own nature, in the same way also will and energy are deified without transgressing their own proper limits. For whether He is the one or the other, He is one and the same, and whether He wills and energises in one way or the other, that is as God or as man, He is one and the same.
We must, then, maintain that Christ has two energies in virtue of His double nature. For things that have diverse natures, have also different energies, and things that have diverse energies, have also different natures. And so conversely, things that have the same nature have also the same energy, and things that have one and the same energy have also one and the same essence [2137] , which is the view of the Fathers, who declare the divine meaning [2138] . One of these alternatives, then, must be true: either, if we hold that Christ has one energy, we must also hold that He has but one essence, or, if we are solicitous about truth, and confess that He has according to the doctrine of the Gospels and the Fathers two essences, we must also confess that He has two energies corresponding to and accompanying them. For as He is of like essence with God and the Father in divinity, He will be His equal also in energy. And as He likewise is of like essence with us in humanity He will be our equal also in energy. For the blessed Gregory, bishop of Nyssa, says [2139] , "Things that have one and the same energy, have also absolutely the same power." For all energy is the effect of power. But it cannot be that uncreated and created nature have one and the same nature or power or energy. But if we should hold that Christ has but one energy, we should attribute to the divinity of the Word the passions of the intelligent spirit, viz. fear and grief and anguish.
If they should say [2140] , indeed, that the holy Fathers said in their disputation concerning the Holy Trinity, "Things that have one and the same essence have also one and the same energy, and things which have different essences have also different energies," and that it is not right to transfer to the dispensation what has reference to matters of theology, we shall answer that if it has been said by the Fathers solely with reference to theology, and if the Son has not even after the incarnation the same energy as the Father, [2141] assuredly He cannot have the same essence. But to whom shall we attribute this, My Father worketh hitherto and I work [2142] : and this, What things soever He seeth the Father doing, these also doeth the Son likewise [2143] : and this, If ye believe not Me, believe My works [2144] : and this, The work which I do bear witness concerning Me [2145] : and this, As the Father raised up the dead and quickeneth them, even so the Son quickeneth whom He will [2146] . For all these shew not only that He is of like essence to the Father even after the incarnation, but that He has also the same energy.
And again: if the providence that embraces all creation is not only of the Father and the Holy Spirit, but also of the Son even after the incarnation, assuredly since that is energy, He must have even after the incarnation the same energy as the Father.
But if we have learnt from the miracles that Christ has the same essence as the Father, and since the miracles happen to be the energy of God, assuredly He must have even after the incarnation the same energy as the Father.
But, if there is one energy belonging to both His divinity and His humanity, it will be compound, and will be either a different energy from that of the Father, or the Father, too, will have a compound energy. But if the Father has a compound energy, manifestly He must also have a compound nature.
But if they should say that together with energy is also introduced personality [2147] , we shall reply that if personality is introduced along with energy, then the true converse must hold good that energy is also introduced along with personality; and there will be also three energies of the Holy Trinity just as there are three persons or subsistences, or there will be one person and one subsistence just as there is only one energy. Indeed, the holy Fathers have maintained with one voice that things that have the same essence have also the same energy.
But further, if personality is introduced along with energy, those who divine that neither one nor two energies of Christ are to be spoken of, do not maintain that either one or two persons of Christ are to be spoken of.
Take the case of the flaming sword; just as in it the natures of the fire and the steel are preserved distinct [2148] , so also are their two energies and their effects. For the energy of the steel is its cutting power, and that of the fire is its burning power, and the cut is the effect of the energy of the steel, and the burn is the effect of the energy of the fire: and these are kept quite distinct in the burnt cut, and in the cut burn, although neither does the burning take place apart from the cut after the union of the two, nor the cut apart from the burning: and we do not maintain on account of the twofold natural energy that there are two flaming swords, nor do we confuse the essential difference of the energies on account of the unity of the flaming sword. In like manner also, in the case of Christ, His divinity possesses an energy that is divine and omnipotent while His humanity has an energy such as is our own. And the effect of His human energy was His taking the child by the hand and drawing her to Himself, while that of His divine energy was the restoring of her to life [2149] . For the one is quite distinct from the other, although they are inseparable from one another in theandric energy. But if, because Christ has one subsistence, He must also have one energy, then, because He has one subsistence, He must also have one essence.
And again: if we should hold that Christ has but one energy, this must be either divine or human, or neither. But if we hold that it is divine [2150] we must maintain that He is God alone, stripped of our humanity. And if we hold that it is human, we shall be guilty of the impiety of saying that He is mere man. And if we hold that it is neither divine nor human, we must also hold that He is neither God nor man, of like essence neither to the Father nor to us. For it is as a result of the union that the identity in hypostasis arises, but yet the difference between the natures is not done away with. But since the difference between the natures is preserved, manifestly also the energies of the natures will be preserved. For no nature exists that is lacking in energy.
If Christ our Master [2151] has one energy, it must be either created or uncreated; for between these there is no energy, just as there is no nature. If, then, it is created, it will point to created nature alone, but if it is uncreated, it will betoken uncreated essence alone. For that which is natural must completely correspond with its nature: for there cannot exist a nature that is defective. But the energy [2152] that harmonises with nature does not belong to that which is external: and this is manifest because, apart from the energy that harmonises with nature, no nature can either exist or be known. For through that in which each thing manifests its energy, the absence of change confirms its own proper nature.
If Christ has one energy, it must be one and the same energy that performs both divine and human actions. But there is no existing thing which abiding in its natural state can act in opposite ways: for fire does not freeze and boil, nor does water dry up and make wet. How then could He Who is by nature God, and Who became by nature man, have both performed miracles, and endured passions with one and the same energy?
If, then, Christ assumed the human mind, that is to say, the intelligent and reasonable soul, undoubtedly He has thought, and will think for ever. But thought is the energy of the mind: and so Christ, as man, is endowed with energy, and will be so for ever.