But if any one Max., Dial. cum Pyrrh. should say, “We do not say that Christ has but one nature, in order to do away with His human energy, but we do so because See the reply of Maximus in the Dialogue cum Pyrrh. human energy, in opposition to divine energy, is called passion (πάτθος),” we shall answer that, according to this reasoning, those also who hold that He has but one nature do not maintain this with a view to doing away with His human nature, but because human nature in opposition to divine nature is spoken of as passible (παθητική ). But God forbid that we should call the human activity passion, when we are distinguishing it from divine energy. For, to speak generally, of nothing is the existence recognised or defined by comparison or collation. If it were so, indeed, existing things would turn out to be mutually the one the cause of the other. For if the human activity is passion because the divine activity is energy, assuredly also the human nature must be wicked because the divine nature is good, and, by conversion and opposition, if the divine activity is called energy because the human activity is called passion, then also the divine nature must be good because the human nature is bad. And so all created things must be bad, and he must have spoken falsely who said, And God saw every thing that He had made, and, behold, it was very good Gen. i. 31..