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MAX. If to speak of the natures without the property belonging to each, or of Christ as perfect God and perfect man, without the distinguishing marks of perfection, is, according to you, perfected piety, let the synods be anathematized, and before them, the Fathers; who legislated for us to confess not only the natures, but also the property of each nature; and not only the same one as perfect God and perfect man, but also the distinguishing marks of perfection, that is, speaking of the same and one as visible and invisible, mortal and immortal, corruptible and incorruptible, tangible and intangible, created and uncreated; and according to this same pious notion, they piously decreed also two wills of the same and one, not only through the definite number of two, but also through 15Γ_130 the pronoun 'one and another'; and by analogy, in speaking of the divine and the human. For the nature of number is not limited to one mode.

PYR. If it is not possible for these expressions to be spoken because of the insolence of the heretics, let us be content with only those things spoken synodically; and let us speak of neither one, nor two wills.

MAX. If one must confess only those things spoken synodically, then one must not speak of the 'one incarnate nature of God the Word,' which contains all the piety of the mystery, as it was not uttered synodically. Except that even so you will be forced to confess the wills along with the natures and their properties. For if you say that those things naturally belonging to the natures of Christ are their properties, and willing is naturally inherent in each of his natures, then along with the other natural properties, you will be compelled to confess the wills together with the natures.

And besides, if the synods anathematized both Apollinarius and Arius for the expression of one will, since each of them misused it for the establishment of his own heresy; the one, wishing to show through this that the flesh is consubstantial with the Word; the other, striving to introduce the Son as of a different substance from the Father, how is it possible for us to be pious, if we do not confess the expressions that are contrary to the heretics? And the fifth synod, to omit everything else, having decreed verbatim, 'To accept all the writings of Saints Athanasius, and Basil, and the Gregories, and of certain other specifically approved [eminent] 0301 teachers, in which the two wills are also contained,' has also handed down two wills.

PYR. And does it not seem to you, to strike the ears of the many, when the natural will is spoken of?

MAX. Setting aside the divine, how many kinds of life do you say there are among existing things? 15Γ_132 PYR. You say. MAX. There are three kinds of life. PYR. What are they? MAX. The vegetative, the sentient, the intellectual. PYR. So it is. MAX. Since each is distinguished from the others by a certain principle of creation, what is the

distinguishing and particular principle of each kind? PYR. I ask you to say this also. MAX. The property of the vegetative is the nutritive, and augmentative, and generative motion;

of the sentient, the motion according to impulse; of the intellectual, the self-determining. PYR. You have presented the life of each kind very clearly and without confusion

property.

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ΜΑΞ. Εἰ τό λέγειν τάς φύσεις ἄνευ τῆς ἑκάστῃ προσούσης ἰδιότητος, ἤ Θεόν τέλειον καί ἄνθρωπον τέλειον τόν Χριστόν, ἄνευ τῶν τῆς τελειότητος γνωρισμάτων, ἀπηρτισμένης κατά σέ εὐσεβείας ἐστί, ἀναθεματιζέσθωσαν αἱ σύνοδοι, καί πρό τούτων, οἱ Πατέρες· οὐ μόνον τάς φύσεις, ἀλλά καί τήν ἑκάστης φύσεως ἰδιότητα, ὁμολογεῖν ἡμῖν νομοθετήσαντες· καί οὐ μόνον Θεόν τέλειον καί ἄνθρωπον τέλειον τόν αὐτόν, ἀλλά καί τῆς τελειότητος τά γνωρίσματα, τουτέστιν, ὁρατόν καί ἀόρατον τόν αὐτόν καί ἕνα λέγοντες, θνητόν καί ἀθάνατον, φθαρτόν καί ἄφθαρτον, ἁπτόν καί ἀναφῆ, κτιστόν καί ἄκτιστον· καί κατ᾿ αὐτήν τήν εὐσεβῆ ἔννοιαν, καί δύο εὐσεβῶς θελήματα τοῦ αὐτοῦ καί ἑνός ἐδογμάτισαν, οὐ μόνον διά τοῦ ὡρισμένου ἀριθμοῦ τῶν δύο, ἀλλά καί δι᾿ 15Γ_130 ἀντωνυμίας τοῦ ἄλλο καί ἄλλο· καί δι᾿ ἀναλογίας τοῦ θεῖον εἰπεῖν καί ἀνθρώπινον. Οὐ γάρ ἑνί τρόπῳ ἡ τοῦ ἀριθμοῦ περιορίζεται φύσις.

ΠΥΡ. Εἰ οὐ δυνατόν ἐστι τάς φωνάς ταύτας λέγεσθαι διά τήν τῶν αἱρετιζόντων ἐπήρειαν, ἀρκεσθῶμεν κἀν μόνοις τοῖς συνοδικῶς εἰρημένοις· καί μήτε ἕν, μήτε δύο εἴπωμεν τά θελήματα.

ΜΑΞ. Εἰ τά συνοδικῶς καί μόνον εἰρημένα χρή ὁμολογεῖν, οὔτε τήν μίαν τοῦ Θεοῦ Λόγου φύσιν σεσαρκωμένην, περιεκτικήν πάσης τῆς τοῦ μυστηρίου οὖσαν εὐσεβείας, χρή λέγειν, συνοδικῶς οὐκ ἐκπεφωνημένην. Πλήν ὅτι καί οὕτω ταῖς φύσεσι καί τοῖς αὐτῶν ἰδιώμασι καί τά θελήματα συνομολογεῖν βιασθήσεσθε. Εἰ γάρ τά φυσικῶς προσόντα ταῖς φύσεσι τοῦ Χριστοῦ, ἰδιώματα αὐτῶν εἶναι λέγετε, φυσικῶς δέ ἑκατέρᾳ αὐτοῦ φύσει τό θέλειν ἐμπέφυκεν, ἄρα μετά τῶν ἄλλων φυσικῶν ἰδιωμάτων, καί τά θελήματα ταῖς φύσεσι συνομολογεῖν ἀναγκασθήσεσθε.

Ἄλλως τε δέ, εἰ αἱ σύνοδοι ἐπί τῇ τοῦ ἑνός θελήματος φωνῇ καί Ἀπολινάριον καί Ἄρειον ἀνεθεμάτισαν, ἑκατέρου αὐτῶν ταύτῃ πρός σύστασιν τῆς ἰδίας αἱρέσεως ἀποχρησαμένου· τοῦ μέν, ὁμοούσιον τῷ Λόγῳ διά τούτου τήν σάρκα βουλομένου δεῖξαι· τοῦ δέ, ἑτεροούσιον τόν Υἱόν πρός τόν Πατέρα εἰσαγαγεῖν ἀγωνιζωμένου, πῶς εὐσεβεῖν ἡμᾶς δυνατόν, τάς ἐναντίας τοῖς αἱρετικοῖς φωνάς οὐχ ὁμολογοῦντας; Ἡ δέ πέμπτη σύνοδος, ἵνα πάντα παραλίπω, θεσπίσασα αὐτολεξεί, Πάντα τά τῶν ἁγίων Ἀθανασίου, καί Βασιλείου, καί Γρηγορίων, καί ἄλλων τινῶν προσδιωρισμένως ἐγκρίτων [ἐκκρίτων] 0301 διδασκάλων συντάγματα, ἐν οἷς καί τά δύο ἔγκεινται θελήματα, δέχεσθαι, καί δύο παραδεδώκασιν θελήματα.

ΠΥΡ. Καί οὐ δοκεῖ σοι, τάς τῶν πολλῶν πλήττειν ἀκοάς, τό φυσικόν θέλημα λεγόμενον;

ΜΑΞ. Ὑπεξαιρουμένης τῆς θείας, πόσα εἴδη ζωῆς ἐν τοῖς οὖσιν εἶναι λέγεις; 15Γ_132 ΠΥΡ. Αὐτός εἰπέ. ΜΑΞ. Τρία εἴδη ζωῆς εἰσιν. ΠΥΡ. Ποῖα ταῦτα; ΜΑΞ. Ἡ φυτική, ἡ αἰσθητική, ἡ νοερά. ΠΥΡ. Οὕτως ἔχει. ΜΑΞ. Ἐπειδή δέ ἕκαστον λόγῳ τινί δημιουργίας τῳν ἄλλων διακέκριται, τίς ὁ

διακριτικός καί ἰδιάζων ἑκάστου εἴδους λόγος; ΠΥΡ. Καί τοῦτο εἰπεῖν σε ἀξιῶ. ΜΑΞ. Τῆς μέν φυτικῆς ἴδιον ἡ θρεπτική, καί αὐξητική, καί γεννητική κίνησις·

τῆς δέ αἰσθητικῆς, ἡ καθ᾿ ὁρμήν κίνησις· τῆς δέ νοερᾶς, ἡ αὐτεξούσιος. ΠΥΡ. Πάνυ εὐκρινῆ καί ἀσύγχυτον τήν τῆς ἑκάστου εἴδους ζωῆς παρέστησας

ἰδιότητα.