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 See Act. 10 sextæ synodi., which is the view of the Fathers, who declare the divine meaning Text, θεηγόρους. Variant, θεοφόρους.. 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 Orat. de natura et hyp. Also in Basil. 43., “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.