inct; although the moved shares
in the operation of the mover, and the mover makes use of the
operation of the moved, and, consequently, each acts in communion
with the other.

Therefore in Christ the human nature has its proper form and power
whereby it acts; and so has the Divine. Hence the human nature has
its proper operation distinct from the Divine, and conversely.
Nevertheless, the Divine Nature makes use of the operation of the
human nature, as of the operation of its instrument; and in the same
way the human nature shares in the operation of the Divine Nature, as
an instrument shares in the operation of the principal agent. And
this is what Pope Leo says (Ep. ad Flavian. xxviii): "Both forms"
(i.e. both the Divine and the human nature in Christ) "do what is
proper to each in union with the other, i.e. the Word operates what
belongs to the Word, and the flesh carries out what belongs to flesh."

But if there were only one operation of the Godhead and manhood in
Christ, it would be necessary to say either that the human nature had
not its proper form and power (for this could not possibly be said of
the Divine), whence it would follow that in Christ there was only the
Divine operation; or it would be necessary to say that from the
Divine and human power there was made up one power. Now both of these
are impossible. For by the first the human nature in Christ is
supposed to be imperfect; and by the second a confusion of the
natures is supposed. Hence it is with reason that the Sixth Council
(Act. 18) condemned this opinion, and decreed as follows: "We confess
two natural, indivisible, unconvertible, unconfused, and inseparable
operations in the same Lord Jesus Christ our true God"; i.e. the
Divine operation and the human operation.

Reply Obj. 1: Dionysius places in Christ a theandric, i.e. a
God-manlike or Divino-human, operation not by any confusion of the
operations or powers of both natures, but inasmuch as His Divine
operation employs the human, and His human operation shares in the
power of the Divine. Hence, as he says in a certain epistle (Ad Caium
iv), "what is of man He works beyond man; and this is shown by the
Virgin conceiving supernaturally and by the unstable waters bearing
up the weight of bodily feet." Now it is clear that to be begotten
belongs to human nature, and likewise to walk; yet both were in
Christ supernaturally. So, too, He wrought Divine things humanly, as
when He healed the leper