We, therefore, maintain Max., Opusc. Polem., pp. 31, 32. that the holy Fathers gave various names to the human activity according to the underlying notion. For they called it power, and energy, and difference, and activity, and property, and quality, and passion, not in distinction from the divine activity, but power, because it is a conservative and invariable force; and energy, because it is a distinguishing mark, and reveals the absolute similarity between all things of the same class; and difference, because it distinguishes; and activity, because it makes manifest; and property, because it is constituent and belongs to that alone, and not to any other; and quality, because it gives form; and passion, because it is moved. For all things that are of God and after God suffer in respect of being moved, forasmuch as they have not in themselves motion or power. Therefore, as has been said, it is not in order to distinguish the one from the other that it has been named, but it is in accordance with the plan implanted in it in a creative manner by the Cause that framed the universe. Wherefore, also, when they spoke of it along with the divine nature they called it energy. For he who said, “For either form energises close communion with the other Leo, Epist. 10.,” did something quite different from him who said, And when He had fasted forty days, He was afterwards an hungered St. Matt. iv. 2.: (for He allowed His nature to energise when it so willed, in the way proper to itself Nyss., adv. Apoll.,) or from those who hold there is a different energy in Him or that He has a twofold energy, or now one energy and now another Chrysost., Hom. in S. Thom.. For these statements with the change in terms δι᾽ ἀντωνυμίας. signify the two energies. Indeed, often the number is indicated both by change of terms and by speaking of them as divine and human Cyril, in Joan., bk. viii.. For the difference is difference in differing things, but how do things that do not exist differ?