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we do at all, upon the same and one God the Word incarnate; orthodoxly believing Him to be the same, perfect in all things, God and man together, from His perfectly having both divine and human things, and naturally willing and energizing; and having properly both a divine and a human essence and will and energy; lest by the lack of either of the natural properties, we should contrary to reason dogmatize a diminution, or rather a perfect existence, of either of the natures from which and in which He subsists.

For that He had a natural human will, just as He also had a divine will by essence, the Word Himself manifestly demonstrates, through the human-like and economic refusal of death made by Him for our sakes, in which He said: Father, if it be possible, let this cup pass from me; in order to show the weakness of His own flesh; and that His flesh was not known to those who saw it as a phantasm, deceiving their senses; but in truth He was properly a man, which is witnessed by this natural will, whose refusal was part of the economy.

And that, again, it was wholly deified, assenting to the divine will itself, always moved and formed by it and according to it, is clear from His making the decision of the Father's will alone perfectly His own, according to which, as man, He said: Not 15Α_106 my will, but yours be done; giving Himself to us as a type and example in this also, for the setting aside of our own will, for the perfect fulfillment of the divine will, even if for this reason we should see death hanging over us. For if, not having become man by nature, 0081 and possessing a natural, that is, a human will, and economically submitting this and driving it toward union with the paternal will, He had not said to the Father Himself: Let not my will, but yours be done; it is clear that He said this as God by nature; and from this, then, He showed Himself as not possessing the same and equal will with the Father, but another and by nature a different one; which He, by subordinating it, asked that only the paternal will be done. And if He possessed another natural will besides that of the Father, it is clear that He also had a different essence. "For of one essence, there is indeed one will," according to the most wise Cyril. But if the natural will is different, the nature is in every way and entirely different.

Therefore, it is one of two things: either as man He had a natural will, and for our sakes economically, though willing, refused death; and again was impelled toward it through the perfect consent to the paternal will; or, not having a natural will as man, as God by nature He suffered the passions of the body in His own essence, which was naturally shrinking from death and possessing another natural will by essence with respect to the Father; which He also sought and begged through prayer not to be done. And what God is it who fears death according to the nature of the flesh, and for this reason asks for the cup to pass, and possesses another natural will apart from the paternal will?

Therefore, putting away this absurdity from our souls, let us hold fast to the pious confession of the Fathers; and when He says, "Father, if it is possible, let this cup pass," 15Α_108 as the great Athanasius says in his discourse On His Incarnation and On the Trinity; 'nevertheless, not my will, but yours be done;' 'the spirit indeed is willing, but the flesh is weak;' we understand that He shows two wills here: the one, human, which is of the flesh; the other, divine. For the human will, on account of the weakness of the flesh, refuses the passion; but His divine will is ready. In this way also the great theologian Gregory, in his second discourse On the Son, clearly teaches, saying: "For His willing is not at all opposed, being wholly deified." So He had a human will, according to this divine teacher; yet not in any way opposed to God; because this is not at all a gnomic will, but properly a natural one

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ἐργαζόμεθα τό παράπαν, ἐπί τοῦ αὐτοῦ καί ἑνός Θεοῦ Λόγου σεσαρκωμένου· τέλειον τόν αὐτόν κατά πάντα Θεόν ὁμοῦ καί ἄνθρωπον ὀρθοδόξως πιστεύοντες, ἐκ τοῦ τελείως τά τε θεῖα καί ἀνθρωπικά, καί ἔχειν φυσικῶς, καί θέλειν καί ἐνεργεῖν· καί θείαν ὁμοῦ καί ἀνθρωπίνην ἔχειν κυρίως οὐσίαν καί θέλησιν καί ἐνέργειαν· ἵνα μή τῇ περί ἑκάτερον τῶν φυσικῶν ἰδιωμάτων ἐλλείψει, τήν ἑκατέρας τῶν ἐξ ὧν καί ἐν αἷς ὑπάρχει φύσεων, μείωσιν, μᾶλλον δέ τελείαν ὑπαρξίαν, παρά τό εἰκός δογματίσωμεν.

Ὅτι γάρ θέλημα κατά φύσιν εἶχεν ἀνθρώπινον, ὡσπεροῦν καί κατ᾿ οὐσίαν θεῖον, αὐτός ἐπιδείκνυται προδήλως ὁ Λόγος, διά τῆς ἀνθρωποπρεποῦς ὑπ᾿ αὐτοῦ δι᾿ ἡμᾶς γενομένης οἰκονομικῆς τοῦ θανάτου παραιτήσεως, καθ᾿ ἥν ἔλεγε· Πάτερ, εἰ δυνατόν, παρελθέτω ἀπ᾿ ἐμοῦ τό ποτήριον· ἵνα δείξῃ τῆς οἰκείας σαρκός τήν ἀσθένειαν· καί ὡς οὐ φαντασίᾳ σάρξ ἐγνωρίζετο τοῖς ὁρῶσι, τήν αἴσθησιν παρακλέπτων· ἀλλ᾿ ἀληθείᾳ κυρίως ἄνθρωπος ἦν, τῆς φυσικῆς τοῦτο μαρτυρούσης θελήσεως, ἧς ἡ κατά οἰκονομίαν ὑπῆρχε παραίτησις.

Ὅτι δέ πάλιν διόλου τεθέωτο, πρός αὐτό τό θεῖον θέλημα συννεύων, ἐξ αὐτοῦ καί κατ᾿ αὐτό κινούμενον ἀεί καί τυπούμενον, δῆλον ἐκ τοῦ μόνην τήν τοῦ Πατρικοῦ θελήματος ἐπίκρισιν τελείως ποιήσασθαι, καθ᾿ ἥν ὡς ἄνθρωπος ἔφασκε· Μή τό 15Α_106 ἐμόν, ἀλλά τό σόν γινέσθω θέλημα· τύπον ἡμῖν ἑαυτόν καί παράδειγμα κἀν τούτῳ διδούς, πρός ἀθέτησιν τοῦ ἡμετέρου θελήματος, διά τήν τοῦ θείου τελείαν ἐκπλήρωσιν, εἰ καί θάνατον ἐπηρτημένον διά τοῦτο κατίδοιμεν. Εἰ γάρ μή ὡς ἄνθρωπος φύσει γενόμενος, 0081 καί φυσικόν ἤγουν ἀνθρώπινον θέλημα κεκτημένος, τοῦτό τε κατ᾿ οἰκονομίαν ὑποκλίνων, καί πρός ἕνωσιν τοῦ πατρικοῦ συνελαύνων θελήματος, ἔλεγεν αὐτῷ τῷ Πατρί· Μή τό ἐμόν θέλημα γινέσθω, ἀλλά τό σόν· δῆλον ὡς φύσει Θεός τοῦτο ἔλεγε· κἀκ τούτου λοιπόν ἑαυτόν ἐδείκνυ, μή τό αὐτό καί ἴσον θέλημα τῷ Πατρί κεκτημένον, ἀλλ᾿ ἕτερον καί κατά φύσιν διάφονον· ὅ καί ὑποτάσσων, ᾔτει γενέσθαι μόνον τό πατρικόν. Καί εἰ ἄλλο παρά τό τοῦ Πατρός φυσικόν ἐκέκτητο θέλημα, δῆλον ὡς καί τήν οὐσίαν εἶχε παρηλλαγμένην. "Μιᾶς γάρ οὐσίας, ἕν δή καί τό θέλημα», κατά τόν σοφώτατον Κύριλλον. ∆ιαφόρου δέ τοῦ φυσικοῦ θελήματος ὄντος, διάφορος πάντη τε καί πάντως ἡ φύσις.

∆υοῖν οὖν θάτερον· ἤ γάρ ὡς ἄνθρωπος εἶχε θέλημα φυσικόν, καί δι᾿ ἡμᾶς οἰκονομικῶς παρῃτεῖτο θέλων τόν θάνατον· καί πάλιν ὥρμα κατ᾿ αὐτοῦ διά τῆς πρός τό πατρικόν θέλημα τελείας συννεύσεως· ἤ μή ἔχων ὡς ἄνθρωπος θέλημα φυσικόν, ὡς Θεός φύσει τά τοῦ σώματος εἰς ἰδίαν οὐσίαν ἔπασχε πάθη, συστελλομένην φυσικῶς τόν θάνατον, καί ἄλλο κατ᾿ οὐσίαν πρός τόν Πατέρα θέλημα φυσικόν κεκτημένην· ὅ καί μή γενέσθαι δι᾿ εὐχῆς ἐζήτει καί παρεκάλει. Καί τίς Θεός θάνατον κατά φύσιν σαρκός δεδιώς, καί διά τοῦτο παρελθεῖν τό ποτήριον ἐξαιτούμενος, καί ἄλλο παρά τό πατρικόν θέλημα φυσικόν κεκτημένος;

Ταύτην οὖν τῶν ἡμετέρων ψυχῶν ἀποσκευαζόμενοι τήν ἀτοπίαν, τήν εὐσεβῆ τῶν Πατέρων ὁμολογίαν κατέχωμεν· καί ὅταν λέγει "Πάτερ, εἰ δυνατόν, παρελθέτω τό ποτήριον τοῦτο", 15Α_108 καθώς φησιν ὁ μέγας Ἀθανάσιος ἐν τῷ περί Σαρκώσεως αὐτοῦ καί Τριάδος λόγῳ· πλήν μή τό ἐμόν θέλημα γενέσθω, ἀλλά τό σόν· τό μέν πνεῦμα πρόθυμον, ἡ δέ σάρξ ἀσθενής· νοοῦμεν ὡς δύο θελήματα ἐνταῦθα δείκνυσι· τό μέν ἀνθρώπινον· ὅπερ ἐστί τῆς σαρκός· τό δέ θεϊκόν. Τό γάρ ἀνθρώπινον διά τήν ἀσθένειαν τῆς σαρκός παραιτεῖται τό πάθος· τό δέ θεϊκόν αὐτοῦ πρόθυμον. Ταύτῃ καί ὁ μέγας θεολόγος Γρηγόριος ἐν τῷ περί Υἱοῦ δευτέρῳ λόγῳ σαφῶς ἐκδιδάσκει, λέγων· "Τό γάρ ἐκείνου θέλειν, οὐδέν ὑπεναντίον, θεωθέν ὅλον». Ὥστε θέλειν εἶχεν ἀνθρώπινον, κατά τόν θεῖον τοῦτον διδάσκαλον· οὐ μήν Θεῷ καθοτιοῦν ὑπεναντίον· ὅτι μή γνωμικόν τοῦτο καθάπαξ, ἀλλά φυσικόν κυρίως