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apostles, and prophets, they said that our Lord and God Jesus Christ, according to both his natures, possessed will and energy for our salvation.

PYRRHUS: And is it possible to show this from the writings of the Old and New Testaments? MAXIMUS: Most certainly; for the Fathers, not moved by their own ideas, but from them

having learned, also lovingly taught this. For it was not they who were speaking, but the grace of the Spirit that had wholly pervaded them.

PYRRHUS: Since, in imitation of the divine goodness, you have proposed to be of help, and have given yourself to these labors of inquiry, teach this also without hesitation.

MAXIMUS: In the holy Gospels it is said concerning the Lord, that On the next day Jesus willed 0321 to go into Galilee; and it is manifest that, inasmuch as he was not there, he willed to enter; and he was not there in his humanity, for in his divinity he is absent from nothing. Therefore, then, as man, and not as God, he willed to enter; and he possessed a will as man.

And elsewhere again: I will, that where I am, they also may be. If, as God, Christ is beyond "where"—for he is not in a place as God—but it is impossible for created nature 15Γ_158 to exist beyond "where," therefore as man he wills, that where he is they also may be; and the same one possessed a will as man.

And elsewhere again: And having come to the place, he said: I thirst. And they gave him wine mixed with gall; and when he had tasted it, he would not drink. According to which part of him is he said to have thirsted? If according to the divinity, his divinity would be passible, desiring drink contrary to nature. But if according to the humanity, then in that he thirsted, in that also he willed not to drink what was unsuitable to his nature; and the same one possessed a will also as man.

And elsewhere he says: And Jesus walked in Galilee; for he would not walk in Judea, because the Jews sought to kill him. If walking belongs by nature to the flesh, and not to the divinity hypostatically united to it, then as man, the same one, walking in Galilee, would not walk in Judea; and the same one possessed a will also as man.

And elsewhere again: And departing from there, they passed through Galilee; and he did not wish that anyone should know it. It is confessed by all that passing through belongs by nature to the humanity of the Lord, as has been said, and not to his divinity; but if passing through belonged to him by nature as man, but not as God, then also as man, passing through with the disciples, he did not wish that anyone should know it; and the same one possessed a will also as man.

And elsewhere again: And from there he arose and went to the regions of Tyre and Sidon. And he entered a house and wanted no one to know it; but he could not be hidden. If as God Christ was self-subsistent power, but as man, weakness—For though he was crucified, says the divine Apostle, through weakness, 15Γ_160 yet he lives by the power of God—therefore as man, and not as God, entering a house, he did not wish that anyone should know it, and could not be hidden; and the same one possessed a will, also as man.

And elsewhere he says: About the fourth watch of the night he comes to them, walking on the sea; and he would have passed by them. If someone should take this to have been said of him as God, he will be forced to say that the divinity is comprehended by bodily limits, I mean, by above and below, by before and behind, by right and left, 0324. But if he says these things were said of him as man, then the same one possessed a will also as man.

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ἀποστόλοις, καί προφήταις, τόν Κύριον ἡμῶν καί Θεόν Ἰησοῦ Χριστόν, κατ' ἄμφω τάς αὐτοῦ φύσεις θελητικόν καί ἐνεργητικόν τῆς ἡμῶν ἔφησαν σωτηρίας.

ΠΥΡ. Καί δυνατόν τοῦτο ἐκ τῶν τῆς Παλαιᾶς καί Νέας δεῖξαι Γραμμάτων; ΜΑΞ. Καί μάλιστα· καί γάρ οἱ Πατέρες οὐκ οἴκοθεν κινούμενοι, ἀλλ᾿ ἐξ αὐτῶν

μαθόντες, τοῦτο φιλανθρώπως καί ἐδίδαξαν. Οὐ γάρ αὐτοί ἦσαν οἱ λαλοῦντες, ἀλλ᾿ ἡ δι᾿ ὅλου περιχωρήσασα αὐτοῖς χάρις τοῦ Πνεύματος.

ΠΥΡ. Ἐπειδή μιμήσει θείας ἀγοθότητος ὠφελεῖσαι προθέμενος, εἰς τούτους ἑαυτόν τῆς ζητήσεως ἐκδέδωκας τούς πόνους, ἀόκνως καί τοῦτο δίδαξον.

ΜΑΞ. Ἐν τοῖς ἁγίοις Εὐαγγελίοις εἴρηται περί τοῦ Κυρίου, ὅτι Τῇ ἐπαύριον ἠθέλησεν ὁ Ἰησοῦς 0321 εἰς τήν Γαλιλαίαν· πρόδηλον δέ, ὅτι καθ᾿ ὅ οὐκ ἦν ἐκεῖ, ἠθέλησιν εἰσελθεῖν· οὐκ ἦν δέ ἀνθρωπότητι· θεότητι γάρ οὐδενός ἄπεστιν. Ἄρα οὖν καθ᾿ ὅ ἄνθρωπος, καί οὐ καθ᾿ ὅ Θεός ἠθέλησεν εἰσελθεῖν· καί θελητικός ἦν καθ᾿ ὅ ἄνθρωπος.

Καί ἀλλαχοῦ πάλιν· Θέλω, ἵνα ὅπου εἰμί ἐγώ, καί αὐτοί ὦσιν. Εἰ καθ᾿ ὅ Θεός ὁ Χριστός ὑπέρ τό ποῦ ἐστίν· οὐ γάρ ἐν τόπῳ καθ᾿ ὅ Θεός· ὑπέρ δέ τό ποῦ ἀδύνατον τήν κτιστήν φύσιν 15Γ_158 ὑπάρχειν· ἄρα καθ᾿ ὅ ἄνθρωπος θέλει, ἵνα ὅπου ἐστί καί αὐτοί ὦσι· καί θελητικός ἦν ὁ αὐτός καθ᾿ ὅ ἄνθρωπος.

Καί ἀλλαχοῦ πάλιν· Καί ἐλθών εἰς τόπον, εἶπε· ∆ιψῶ. Καί ἔδωκαν αὐτῷ οἶνον μετά χολῆς μεμιγμένον· καί γευσάμενος, οὐκ ἤθελε πιεῖν. Κατά ποῖον αὐτοῦ μέρος διψῆσαι αὐτόν λέγεται; Εἰ μέν κατά τήν θεότητα, ἐμπαθής ἔσται ἡ θεότης αὐτοῦ, πόσεως παρά φύσιν ἐφιεμένη. Εἰ δέ κατά τήν ἀνθρωπότητα, ἄρα καθ᾿ ὅ ἐδίψησε, κατ᾿ ἐκεῖνο καί τό ἀκατάλληλον τῇ φύσει οὐκ ἠθέλησε πιεῖν· καί θελητικός ἦν ὁ αὐτός καί καθ᾿ ὅ ἄνθρωπος.

Καί ἀλλαχοῦ φησι· Καί περιεπάτει ὁ Ἰησοῦς ἐν τῇ Γαλιλαίᾳ· οὐ γάρ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτόν οἱ Ἰουδαῖοι ἀποκτεῖναι. Εἰ τῆς σαρκός φύσει ὁ περίπατος, ἀλλ᾿ οὐ τῆς καθ᾿ ὑπόστασιν ἡνωμένης αὐτῇ θεότητος, ἄρα καθ᾿ ὅ ἄνθρωπος ὁ αὐτός ἐν τῇ Γαλιλαίᾳ περιπατῶν, οὐκ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν· καί θελητικός ὅ αὐτός καί καθ᾿ ὅ ἄνθρωπος.

Καί ἑτέρωθι πάλιν· Κἀκεῖθεν ἐξελθόντες, παρεπορεύοντο διά τῆς Γαλιλαίας· καί οὐκ ἤθελεν, ἵνα τις γνῷ. Ὡμολόγηται παρά πάντων ἡ πόρευσις φύσει τῆς ἀνθρωπότητος, ὡς εἴρηται, εἶναι τοῦ Κυρίου, ἀλλ᾿ οὐ τῆς αὐτοῦ θεότητος· εἰ δέ καθ᾿ ὅ ἄνθρωπος, ἀλλ᾿ οὐ καθ᾿ ὅ Θεός φύσει, προσῆν αὐτῷ ἡ πόρευσις· ἄρα καί καθ᾿ ὅ ἄνθρωπος παραπορευόμενος μετά τῶν μαθητῶν, οὐκ ἤθελεν ἵνα τις γνῷ· καί θελητικός ἦν ὅ αὐτός καί καθ᾿ ὅ ἄνθρωπος.

Καί ἑτέρωθι πάλιν· Κἀκεῖθεν ἀναστάς ἀπῆλθεν εἰς τά ὅρια Τύρου καί Σιδῶνος. Καί εἰσελθών εἰς οἰκίαν, οὐδένα ἤθελε γνῶναι· καί οὐκ ἠδυνήθη λαθεῖν. Εἰ καθ᾿ ὅ Θεός ὁ Χριστός δύναμις ἦν αὐθυπόστατος· καθ᾿ ὅ δέ ἄνθρωπος, ἀσθένεια· Εἰ γάρ καί ἐσταυρώθη, φησίν ὁ θεῖος Ἀπόστολος, ἐξ ἀσθενείας, 15Γ_160 ἀλλά ζῇ ἐκ δυνάμεως Θεοῦ· ἄρα καθ᾿ ὅ ἄνθρωπος, καί οὐ καθ᾿ ὅ Θεός, εἰσελθών εἰς οἰκίαν, οὐκ ἤθελεν ἵνα τις γνῷ· καί οὐκ ἠδυνήθη λαθεῖν· καί θελητικός ἦν ὁ αὐτός, καί καθ᾿ ὅ ἄνθρωπος.

Καί ἀλλαχοῦ φησι· Περί τετάρτην φυλακήν τῆς νυκτός ἔρχεται πρός αὐτούς, περιπατῶν ἐπί τῆς θαλάσσης· καί ἤθελε παρελθεῖν αὐτούς. Εἰ μέν καθ᾿ ὅ Θεός, τοῦτό τις περί αὐτοῦ εἰρῆσθαι ἐκλάβῃ, πέρασι σωματικοῖς, τῷ ἄνω φημί, καί τῷ κάτω· τῷ ἔμπροσθεν καί τῷ ὀπίσω· τῷ δεξιά καί τῷ ἀριστερά, 0324 διαλῆφθαι τήν θεότητα λέγειν ἀναγκασθήσεται. Εἰ δέ καθ᾿ ὅ ἄνθρωπος ταῦτα εἰρῆσθαι περί αὐτοῦ λέγει· ἄρα θελητικός ἦν ὁ αὐτός καί καθ᾿ ὅ ἄνθρωπος.