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 1 1|         the uncreated and created nature, is expressed in terms of
 2 1|      point οut that the uncreated nature remains inaccessible as
 3 1| infinitely surpassing the created nature; in the second, we might
 4 2|        elevation which transforms nature to person, the φύσις to
 5 2|      θέλημα, εικών and ομοίωσις. ~Nature or essence, is the common
 6 2|       person or hypostasis is the nature, together with its distinctive
 7 2|     theology, in which the divine nature hypostasised in the three
 8 2|           movement belongs to the nature of created things, the rational
 9 2|         between the categories of nature and person. As we proceed
10 2|        person. As we proceed from nature to person it is transformed
11 2|           energy as a capacity of nature, he does so only in a special
12 2|         in Christ. Ιn Christ each nature has its οwn energy, not
13 2|          its οwn energy, not as a nature, but as a correspondence
14 2|            Αnd indeed, the divine nature is a person, while the human
15 2|           person, while the human nature, not even a particular person,
16 3|           first and every created nature is defined by its energy<19>.
17 3|           later<20>. For Maximos, nature without energy would be
18 3|         belong to the category of nature<21>. Οn the other hand the
19 3|         therefore, connected with nature and movement, while the
20 3|        belongs to the category of nature and exists in the space
21 3|        one by grace of the one by nature. Every rational nature is
22 3|         by nature. Every rational nature is in the image of God,
23 3|          have been offered to the nature (or essence) and therefore
24 3|         of the rational beings by nature. The meaning of the image
25 3|            which belongs to their nature. Τhe other two properties,
26 3|            aiming at elevation of nature, or rather at its surpassing.
27 3|           communion of the divine nature and the participation in
28 3|           fιve great divisions οf nature<27> were put before man
29 3|        the end, unite the created nature to the uncreated, revealing
30 3|            to be not according to nature, nor against nature, but
31 3|  according to nature, nor against nature, but above nature. God himself
32 3|         against nature, but above nature. God himself became man
33 3|          incarnation, makes human nature another mystery. He elevates
34 3|       manifests God, invisible by nature, through his virtues<33>.
35 4|        one by receiving the human nature enters the creation and
36 4|          achieving a union of his nature with the divine enters the
37 4|    influence the human will. God, nature, and tlιe world<35>. Μan
38 4|          his will is subjected to nature; he becomes mere flesh,
39 4|        the world and then his οwn nature, in order to reach God.
40 4|         through transformation of nature. Virtue is not a good within
41 4|          is not a good within the nature or according to nature,
42 4|        the nature or according to nature, but above nature; it is
43 4|    according to nature, but above nature; it is a surpassing of nature
44 4|     nature; it is a surpassing of nature and fights against nature,
45 4|         nature and fights against nature, in order to remain unsubdued,
46 5|          so, not οn behalf of his nature created out of nothing,
47 5|         exists forever, above any nature and any time. Μan is recognized
48 5|           preferred virtue to his nature. So, he was begotten by
49 5|                When he supersedes nature, he becomes by grace what
50 5|      giver of grace himself is by nature; after he stops his natural