Fragment VIII. Into this error, then, have they been carried, by believing, unhappily, that that divine energy was made the property of the flesh which was only manifested through the flesh in His miraculous actions; by which energy Christ, in so far as He is apprehended as God, gave existence to the universe, and now maintains and governs it.  For they did not perceive that it is impossible for the energy of the divine nature to become the property 1766 of a being of a different nature 1767 apart from conversion; nor did they understand that that is not by any means the property of the flesh which is only manifested through it, and does not spring out of it according to nature; and yet the proof thereof was clear and evident to them. For I, by speaking with the tongue and writing with the hand, reveal through both these one and the same thought of my intelligent soul, its energy (or operation) being natural; in no way showing it as springing naturally out of tongue or hand; nor yet (showing) even the spoken thought as made to belong to them in virtue of its revelation by their means. For no intelligent person ever recognised tongue or hand as capable of thought, just as also no one ever recognised the perfectly holy flesh of God, in virtue of its assumption, and in virtue of the revelation of the divine energy through its medium, as becoming in nature creative. 1768 But the pious confession of the believer is that, with a view to our salvation, and in order to connect the universe with unchangeableness, the Creator of all things incorporated with Himself 1769 a rational soul and a sensible 1770 body from the all-holy Mary, ever-virgin, by an undefiled conception, without conversion, and was made man in nature, but separate from wickedness: the same was perfect God, and the same was perfect man; the same was in nature at once perfect God and man. In His deity He wrought divine things through His all-holy flesh,—such things, namely, as did not pertain to the flesh by nature; and in His humanity He suffered human things,—such things, namely, as did not pertain to deity by nature, by the upbearing of the deity. 1771 He wrought nothing divine without the body; 1772 nor did the same do anything human without the participation of deity. 1773 Thus He preserved for Himself a new and fitting method 1774 by which He wrought (according to the manner of) both, while that which was natural to both remained unchanged; 1775 to the accrediting 1776 of His perfect incarnation, 1777 which is really genuine, and has nothing lacking in it. 1778 Beron, therefore, since the case stands with him as I have already stated, confounding together in nature the deity and the humanity of Christ in a single energy, 1779 and again separating them in person, subverts the life, not knowing that identical operation 1780 is indicative of the connatural identity only of connatural persons. 1781 ———————————— 1766     ἰδίωμα . 1767     ἑτεροφανοῦς οὐσίας . 1768     δημιουργόν . 1769     ἐνουσιώσας . 1770     Or sensitive, αἰσθητικοῦ . 1771     ἀνοχῇ πάσχων θεότητος . 1772     γυμνὸν σώματος . 1773     ἄμοιρον δράσας θεότητος . 1774     καινοπρεπῆ τρόπον . 1775     τὸ κατ᾽ ἄμφω φυσικῶς ἀναλλοίωτον . 1776     εἰς πίστωσιν . 1777     ἐνανθρωπήσεως .  [See Athanasian Creed, in Dutch Hymnal.] 1778     μηδὲν ἐχούσης φαυλότητος . 1779     ἐνεργείας μονάδι . 1780     ταυτουργίαν . 1781     μόνης τῆς τῶν ὁμοφυῶν προσώπων ὁμοφυοῦς ταυτότητος .