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These things, then, are about the incarnate God the Word being volitional by nature, and insofar as He is man; but that the same one is volitional by nature, also insofar as He is God, we shall know from this. For our Lord and God Himself, the only truth, says about Himself in the Gospels thus: Jerusalem, Jerusalem, who kills the prophets, and stones those sent to her; how often I wanted to gather your children together, as a hen gathers her chicks under her wings, and you were not willing? Now your house is left to you desolate. For it is clear, that it was not insofar as He is man but insofar as He is God, that He showed the various ways of His wise providence for man; through which, wanting to gather nature to Himself from the error of those outside, it was not willing.

And again He says: As the Father raises the dead, and gives life; so also the Son gives life to whom He wills. If 'as' is an adverb of comparison; and comparisons are of those of the same substance; 15Γ_166 then this cannot be said of Christ according to His humanity. Therefore the Savior taught us that, just as the Father, being God, 0328 by His will gives life to the dead, so too He Himself, being of one substance and of one will with the Father, gives life to whom He wills. These are the doctrines of the evangelists, and apostles, and prophets. What greater proof, then, is there than these that the same one is volitional by nature both insofar as He is God, and insofar as He is man?

PYRRHUS. None of these is clearer for the proof that the wills are natural. How then did Vigilius, at that time the president of the Romans, accept the submitted libellus from Menas, who became bishop of the queen of cities, which contained one will, and this when it was made public in the imperial secretum by the one then reigning as emperor of the Romans, and the senate?

MAXIMUS. I am amazed how you, being patriarchs, dare to lie. Your predecessor, writing to Honorius, said that 'It was dictated, but not submitted, nor was it made public;' but you yourself, in the writings to Pope John of holy memory, said that 'It was submitted and made public,' having been read out by Constantine the Quaestor. Whom then do we believe? You, or the one before you? For it is not possible for both to be speaking the truth.

PYRRHUS. And was it so written by the one before me? MAXIMUS. It was so written. PYRRHUS. Let this be about Vigilius. What do you have to say about Honorius who openly dogmatized one will of our Lord Jesus Christ to the one before me? MAXIMUS. Who has become a more trustworthy interpreter of such a letter: the one who composed it in the person of Honorius, being still 15Γ_168 alive, and with his 0329 other good qualities, illuminating the entire West with the doctrines of piety, or those in Constantinople speaking from the heart?

PYRRHUS. The one who composed it. MAXIMUS. The same one, then, writing about it to the holy Constantine, who became emperor, again in the person of Pope John of holy memory, said, that 'We spoke of one will in the Lord, not of His divinity and His humanity but of His humanity alone. For when Sergius wrote that some speak of two contrary wills in Christ, we wrote back that Christ did not have two contrary wills; of the flesh, I mean, and of the spirit, as we have after the transgression; but only one, that which naturally characterizes His humanity.' And a clear proof of this is the mention of both members and flesh; things which it does not allow to be taken as applying to His divinity. Then, also making an anticipatory refutation, he says: 'But if someone should say: And for what reason, having discussed the humanity of Christ, concerning the

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Ταὐτα μέν περί τοῦ θελητικόν εἶναι φύσει τόν σαρκωθέντα Θεόν Λόγον, καί καθ᾿ ὅ ἄνθρωπος· περί σέ τοῦ θελητικόν φύσει εἶναι τόν αὐτόν, καί καθ᾿ ὅ Θεός, ἔνθεν εἰσόμεθα. Φησί γάρ αὐτός ὁ Κύριος ἡμῶν καί Θεός, ἡ μόνη ἀλήθεια, περί ἑαυτοῦ ἐν τοῖς Εὐαγγελίοις οὕτως· Ἱερουσαλήμ, Ἱερουσαλήμ, ἡ ἀποκτένουσα τούς προφήτας, καί λιθοβολοῦσα τούς ἀπεσταλμένους πρός αὐτήν· ποσάκις ἠθέλησα ἐπισυναγαγεῖν τά τέκνα σου, ὡσπερ ὄρνις ἐπισυνάγει τά νοσσία ἑαυτῆς ὑπό τάς πτέρυγας, καί οὐκ ἠθελήσατε; Νῦν ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. ∆ῆλον γάρ, ὅτι οὐ καθ᾿ ὅ ἄνθρωπος ἀλλά καθ᾿ ὅ Θεός, δείξας τούς ποικίλους τῆς σοφῆς αὐτοῦ περί τόν ἄνθρωπον προνοίας τρόπους· δι᾿ ὧν θελήσας ἀπό τῆς τῶν ἐκτός πλάνης τήν φύσιν πρός ἑαυτόν ἐπισυνάξαι, αὕτη οὐκ ἠθέλησε.

Καί πάλιν φησίν· Ὥσπερ ὁ Πατήρ ἐγείρει τούς νεκρούς, καί ζωοποιεῖ· οὕτω καί ὁ Υἱός, οὕς θέλει ζωοποιεῖ. Εἰ τό, ὡς ἐπίῤῥημα συγκριτικόν ἐστιν· αἱ δέ συγκρίσεις τῶν ὁμοουσίων· 15Γ_166 οὐκ ἄρα τοῦτο δυνατόν κατά τόν ἀνθρώπινον ἐπί Χριστόν λέγεσθαι. Οὐκοῦν ἐδίδαξεν ἡμᾶς ὁ Σωτήρ ὅτι, ὥσπερ ὁ Πατήρ, Θεός ὤν, 0328 θελήματι τούς νεκρούς ζωοποιεῖ, οὕτω καί αὐτός, ὁμοούσιος ὤν τῷ Πατρί καί ὁμοθελής, οὕς θέλει ζωοποιεῖ. Ταῦτα τῶν εὐαγγελιστῶν, καί ἀποστόλων, καί προφητῶν τά δόγματα. Τίς οὖν ὑπέρ ταῦτα μείζων ἀπόδειξις περί τοῦ φύσει θελητικόν εἶναι τόν αὐτόν καί καθ᾿ ὅ Θεός ἐστι, καί καθ᾿ ὅ ἄνθρωπος;

ΠΥΡ. Οὐδέν τούτων πρός ἀπόδειξιν τοῦ φυσικά εἶναι τά θελήματα σαφέστερον. Πῶς οὖν τόν ἐπιδοθέντα λίβελλον ὑπό Μηνᾶ τοῦ γενομένου ἐπισκόπου τῆς βασιλίδος, ἕν θέλημα ἔχοντα, ἐδέξατο Βιγίλιος ὁ τῆςῬωμαίων τηνικαῦτα πρόεδρος, καί ταῦτα ἐμφανισθέντος αὐτοῦ ἐν τῷ βασιλικῷ σεκρέτῳ τοῦ τηνικαῦτα τῶνῬωμαίων βασιλεύοντος, καί τῆς συγκλήτου;

ΜΑΞ. Θαυμάζω πῶς πατριάρχαι ὄντες κατατολμᾶτε τοῦ ψεύδους. Ὁ προηγησάμενός σου πρός Ὀνώριον γράφων, εἶπεν, ὅτι "Ὑπηγορεύθη μέν, οὐκ ἐπεδόθη δέ, οὔτε ἐνεφανίσθη·" αὐτός δέ ἐν τοῖς πρός τόν ἐν ἁγίοις Ἰωάννην τόν πάπαν, ἔφης ὅτι "Ἐπεδόθη καί ἐνεφανίσθη," ἀναγνωσθείς διά Κωνσταντίνου Κουαίστωρος. Τίνι οὖν πιστεύομεν; σοί, ἤ τῷ πρό σοῦ; Οὐ γάρ δυνατόν ἀμφοτέρους ἀληθεύειν.

ΠΥΡ. Καί οὕτω γέγραπται τῷ πρό ἐμοῦ; ΜΑΞ. Οὕτω γέγραπται. ΠΥΡ. Ἔστω περί Βιγιλίου ταῦτα. Τί ἔχεις περί Ὀνωρίου εἰπεῖν φανερῶς πρός

τόν πρό ἐμοῦ ἕν δογματίσαντος θέλημα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ; ΜΑΞ. Τίς ἀξιόπιστος ἐξηγητής τῆς τοιαύτης καθέστηκεν ἐπιστολῆς, ὁ ταύτην

ἐκ προσώπου Ὀνωρίου συντάξας, ἔτι καί 15Γ_168 περιών, καί μετά τῶν 0329 ἄλλων αὐτοῦ καλῶν, καί τοῖς τῆς εὐσεβείας δόγμασι πᾶσαν τήν ∆ύσιν καταφαιδρύνων, ἤ οἱ ἐν Κωνσταντινουπόλει τά ἀπό καρδίας λαλοῦντες;

ΠΥΡ. Ὁ ταύτην συντάξας. ΜΑΞ. Ὁ αὐτός οὖν πρός τόν ἅγιον Κωνσταντῖνον, τόν γενόμενον βασιλέα, ἐκ

προσώπου πάλιν Ἰωάννου τοῦ ἐν ἁγίοις πάπα περί αὐτῆς γράφων, ἔφη, ὅτι "Ἕν θέλημα ἔφημεν ἐπί τοῦ Κυρίου, οὐ τῆς θεότητος αὐτοῦ καί τῆς ἀνθρωπότητος ἀλλά μόνης τῆς ἀνθρωπότητος. Σεργίου γάρ γράψαντος, ὥς τινες δύο θελήματα λέγουσι ἐπί Χριστοῦ ἐναντία, ἀντεγράψαμεν, ὅτι Ὁ Χριστός δύο θελήματα ἐναντία οὐκ εἶχε· σαρκός φημι, καί πνεύματος, ὡς ἡμεῖς ἔχομεν μετά τήν παράβασιν· ἀλλ᾿ ἕν μόνον, τό φυσικῶς χαρακτηρίζον τήν αὐτοῦ ἀνθρωπότητα." Καί τούτου ἀπόδειξις ἐναργής, τό καί μελῶν καί σαρκός μνησθῆναι· ἅπερ καί ἐπί τῆς θεότητος αὐτοῦ ἐκεῖνα ληφθῆναι οὐ συγχωρεῖ. Εἶτα καί προκατάληψιν ἀνθυποφορᾶς ποιούμενος, φησίν· "Εἰ δέ τις λέγοι· Καί τίνος χάριν περί τῆς ἀνθρωπότητος τοῦ Χριστοῦ διαλαβόντες, περί τῆς