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is withdrawn. But if you take the phrase, “Not what I will, but let your will prevail,” as referring not to the man in our condition, but to the man conceived of in the Savior, you have confessed the perfect consent of His human will to His divine and paternal will; and you have established for the one of dual nature the two wills and energies as being according to nature; since He has no opposition whatsoever in either, even if He has the natural difference in all things of those from which and in which He is, and what the same one was according to nature.

But if, being excluded by these reasonings, you are led to say 15Α_088 that “Not what I will” belongs neither to the man in our condition, nor to the man conceived of in the Savior, but is to be referred negatively to the unoriginate divinity of the Only-Begotten, precluding His willing anything of His own apart from the Father, then you must necessarily refer what was willed, that is, the refusal of the cup, to the unoriginate divinity itself. For if you say that the negation implies the removal of willing anything of His own, but not the rejection of what was willed—for it is not possible to apply the negation to both, that is, both to the Only-Begotten willing something of His own apart from the Father, and to what was willed—since in that case the common will of the Father and the Son would be a will for the annulment of what was willed by God, namely, our salvation. For this is by nature an object of His will. But if it is not possible to apply the negation to both, it is clear that if you apply it to His willing something of His own, in order to establish the common will, you do not annul what was willed, that is, the refusal of the cup, but you will bring it against the common and unoriginate divinity, to which you have negatively referred the willing itself. But if it is abominable even to think this, then clearly the negation here, that is, “Not what I will,” completely rejecting any opposition, demonstrates the natural union of the Savior's human will with His divine and paternal will, as the Word was substantially united to the whole of the nature, and deified the whole by this substantial union. Therefore, since for our sake He became as we are, He said in a human way to God the Father: “Not my will, but your will be done”; since He who is by nature God, being also man, Himself had as His will the fulfillment of the paternal will. Therefore, according to both of the natures from which, and in which, and of which He was the hypostasis, He was known to be by nature willing 15Α_090 and active for our salvation: on the one hand, as being well-pleased with it together with the Father and the Spirit; on the other, as for its sake becoming obedient to the Father unto death, even death on a cross, and as accomplishing through the flesh the great mystery of the economy for our sake.

SCHOLION

That those who say that “Not what I will,” 0069 is to be referred negatively to the unoriginate divinity of the Only-Begotten, meaning, as they say, that He wills nothing of His own apart from the Father, are under necessity to refer also what was willed, that is, the refusal of the cup, to the unoriginate divinity itself; and that since it is not possible to apply the negation to both—both to the Only-Begotten willing something of His own apart from the Father, and to what was willed—they must by all means refer it only to His willing something of His own, and not to what was willed, that is, the refusal of the cup, or in other words, our salvation; than which what could be more absurd? For it follows that God wills to set aside that which is by nature an object of His will. Since to whomever “Not what I will” belongs, to him also certainly belongs, “Let this cup pass from me.”

DOGMATIC TOME SENT TO CYPRUS TO MARINUS THE DEACON 15Α_092 I was not more amazed at the propriety of your great piety than

I admired the manliness of your great zeal, most holy servant of God, and of His

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ὑπεξίσταται. Εἰ δέ μή τοῦ καθ᾿ ἡμᾶς, ἀλλά τοῦ κατά τόν Σωτῆρα νοουμένου ἀνθρώπου λαμβάνῃς τό, Οὐχ ὅ ἐγώ θέλω, ἀλλά τό σόν ἰσχυέτω θέλημα, τήν ἄκραν τοῦ ἀνθρωπικοῦ πρός τό θεῖον αὐτοῦ θέλημα καί πατρικόν ὡμολογήσας σύννευσιν· καί δύο τοῦ διπλοῦ τήν φύσιν· τάς τε θελήσεις καί ἐνεργείας κατά φύσιν οὔσας, παρέστησας· ἐν οὐδετέρᾳ τήν οἰανοῦν ἐναντίωσιν ἔχοντος· εἰ καί τήν φυσικήν ἐν πᾶσι διαφοράν τῶν ἐξ ὧν καί ἐν αἷς τε, καί ἅπερ ἦν ὁ αὐτός κατά φύσιν.

Εἰ δέ τούτοις ἐξειργόμενος τοῖς λογισμοῖς, ἐπί τό λέγειν 15Α_088 προάγῃ, μήτε τοῦ καθ' ἡμᾶς, μήτε τοῦ κατά τόν Σωτῆρα νοουμένου ἀνθρώπου τυγχάνειν τό, Οὐχ ὅ ἐγώ θέλω, ἀλλ' ἀρνητικῶς, ἐπί τῆς τοῦ Μονογενοῦς ἀνάρχου θεότητος φέρεσθαι· τοῦ, τί θέλειν αὐτόν ἰδίως παρά τόν Πατέρα διεῖργον· οὐκοῦν καί τό θεληθέν, ὅπερ ἐστίν ἡ τοῦ ποτηρίου παραίτησις, ἐπ᾿ αὐτῆς ἀνάγκῃ φέρεις τῆς ἀνάρχου θεότητος. Εἰ γάρ καί τοῦ τί θέλειν ἰδίως ἀναίρεσιν φής ἔχειν τήν ἄρνησιν, ἀλλ᾿ οὐ τοῦ θεληθέντος ἀποσκευήν· οὐ γάρ ἐπ᾿ ἀμφοῖν τίθεσθαι τήν ἄρνησιν δυνατόν· καί τοῦ τι θέλειν ἰδίως τόν Μονογενῆ παρά τόν Πατέρα, καί τοῦ θεληθέντος. Ἐπεί πάντως ἡ τοῦ κοινοῦ Πατρός καί Υἱοῦ θέλησις θελήματος, ἀναίρεσις ἔσται τοῦ θεληθέντος Θεῷ, ἤγουν τῆς ἡμῶν σωτηρίας. Τοῦτο γάρ αὐτῷ φύσει καθέστηκε θελητόν. Εἰ δέ μή δυνατόν ἐπ᾿ ἀμφοῖν τιθέναι τήν ἄρνησιν, δῆλον ὡς εἰ ταύτην ἐπί τοῦ τι θέλειν ἰδίως ἄγεις, ἵνα τήν τοῦ κοινοῦ θέσιν ποιήσῃς θελήματος, οὐκ ἀναιρήσῃς τό θεληθέν, ἤγουν τήν τοῦ ποτηρίου παραίτησιν· ἀλλά κατά τῆς κοινῆς ἐποίσεις καί ἀνάρχου θεότητος, ἐφ᾿ ἧς ἀρνητικῶς καί τό θέλειν ἀνήγαγες. Εἰ δέ τοῦτο κἄν ἐννοεῖν ἀπευκτόν, ἄρα γε σαφῶς ἐνταῦθα ἡ ἄρνησις, ἤγουν τό, Οὐχ ὅ ἐγώ θέλω, πάντῃ τήν ἐναντίωσιν ἀποσκευαζομένη, τήν τοῦ ἀνθρωπικοῦ τοῦ Σωτῆρος πρός τό θεῖον αὐτοῦ θέλημα καί πατρικόν συμφυΐαν παρίστησιν· ὡς ὅλην ὅλου τήν φύσιν οὐσιωθέντος τοῦ Λόγου, καί ὅλην τῇ οὐσιώσει θεώσαντος. Ὅθεν ὡς δι' ἡμᾶς καθ᾿ ἡμᾶς γεγονώς, ἔλεγεν ἀνθρωποπρεπῶς πρός τόν Θεόν καί Πατέρα· Mή τό ἐμόν, ἀλλά τό σόν ἰσχυσάτω θέλημα· ἅτε θέλησιν καί ὡς ἄνθρωπος ἔχων αὐτός ὁ φύσει Θεός, τήν τοῦ πατρικοῦ θελήματος πλήρωσιν. ∆ιό κατ᾿ ἄμφω τάς ἐξ ὧν, καί ἐν αἷς, καί ὧν ὑπόστασις ἦν, φύσει θελητικός 15Α_090 καί ἐνεργητικός τῆς ἡμῶν ὑπάρχων ἐγνωρίζετο σωτηρίας· τό μέν, ὡς ταύτην συνευδοκῶν Πατρί καί Πνεύματι· τό δέ, ὡς Πατρί διά ταύτην ὑπήκοος γενόμενος μέχρι θανάτου, θανάτου δέ σταυροῦ· καί τό μέγα τῆς εἰς ἡμᾶς οἰκονομίας, διά σαρκός αὐτουργήσας μυστηρίου.

ΣΧΟΛΙΟΝ

Ὅτι οἱ λέγοντες τό, Οὐχ ὁ ἐγώ θέλω, 0069 ἀρνητικῶς ἐπί τῆς τοῦ Μονογενοῦς ἀνάρχου θεότητος φέρεσθαι· σημαῖνον, ὡς αὐτοί φασι, τό, μή τι θέλειν αὐτόν ἴδιον παρά τόν Πατέρα, ἀνάγκην ἔχουσι, καί τό θεληθέν, ὅπερ ἐστίν ἡ τοῦ ποτηρίου παραίτησις, ἐπ᾿ αὐτῆς ἀνάγειν τῆς ἀνάρχου θεότητος· καί ὅτι ἐπειδή μή δυνατόν ἐπ᾿ ἀμφοῖν τίθεσθαι τήν ἄρνησιν, καί τοῦ τί θέλειν ἰδίως τόν Mονογενῆ παρά τόν Πατέρα, καί τοῦ θεληθέντος, πάντως ἐπί τοῦ τι θέλειν ἰδίως μόνον ταύτην ἀνάγωσιν, οὐκ ἐπί τοῦ θεληθέντος, ὅπερ ἐστίν ἡ τοῦ ποτηρίου παραίτησις, ἤγουν ἡ σωτηρία ἡμῶν· οὗ τί γένοιτο παραλογώτερον; Συμβαίνει γάρ ἐθέλειν παρελθεῖν τόν Θεόν, ὅ φύσει αὐτῷ καθέστηκε θελητόν. Ἐπεί οὗ ἐστι τό, Οὐχ ὅ ἐγώ θέλω, τούτου πάντως καί τό. Παρελθέτω ἀπ᾿ ἐμοῦ ποτήριον.

ΤΟΜΟΣ ∆ΟΓΜΑΤΙΚΟΣ ΣΤΑΛΕΙΣ ΕΝ ΚΥΠΡΩ ΠΡΟΣ ΜΑΡΙΝΟΝ ∆ΙΑΚΟΝΟΝ 15Α_092 Οὐ μᾶλλόν σου τῆς πολλῆς εὐλαβείας κατεπλάγην τό κόσμιον ἤ

τοῦ μεγίστου ζήλου τό ἀνδρικόν ἀπεθαύμασα, πανάγιε Θεοῦ θεράπον, καί τῶν αὐτοῦ