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He was therefore showing himself as not possessing the same and equal will as the Father, but another and by nature different one; which, by subjecting it, he was asking that only the Father's will be done. And if he possessed another natural will besides that of the Father, it is clear that he also had an altered substance. "For of one substance, there is also one will," according to the most wise Cyril. And if the natural will is different, the nature is in every way and completely different.

One of two things, therefore: either as man he had a natural will, and for our sake was economically deprecating death by willing it; and again he moved against it through 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 substance, which naturally shrank from death, and possessing another natural will in substance towards the Father; which he sought and begged through prayer not to be done. And what God fears death according to the nature of the flesh, and for this reason asks for the cup to pass, and possesses another natural will besides the paternal will?

Therefore, casting aside this absurdity from our souls, let us hold fast to the pious confession of the Fathers. And when he says "Father, if it be possible, let this cup pass," as the great Athanasius says in his discourse On his Incarnation and the Trinity; "nevertheless not my will be done, but yours; 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, declines the passion; but his divine will is ready. In this way also the great theologian Gregory clearly teaches in his second discourse On the Son, saying: "For his willing is not at all opposed, being wholly deified." So he had a human will, according to this divine teacher; not however opposed to God in any way; because this was not at all gnomic, but properly natural, being ever formed and moved by his divinity according to substance towards the fulfillment of the economy; and wholly and completely deified by its consent and connaturality with the paternal will, and properly divine by union, but not by nature, and truly becoming and being called so; in no way, by being deified, departing from what is according to nature.

By saying, then, "being wholly deified," the teacher represented the union of his human will with his divine and (84) paternal will, and completely drove out all opposition and those who will the contrary from the mystery of Christ. But by stating, "For his willing," showing both the innate movement of his human will and its essential and natural difference from his divine and paternal will, he wholly rejected confusion along with phantasy. For knowing that this, and the division of equal honor with it in impiety, warred against the principle of the economy, both this divine Father and the holy teachers of the Catholic Church in his succession, proclaimed with a great voice both the difference and the union in respect of each of them; the one being actually and completely preserved in its natural principle, and the other again being firmly and hypostatically saved in the economic mode, for a confirmation of the realities that exist essentially in the one and only Christ God according to an inseparable union and of all their natural properties. For just as they all dogmatized another and another, I mean a divine and a human, and a double nature in the same and one; so they proclaimed piercingly to all another and another will, I mean a divine and a human, and two wills; and another and

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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," 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 ἐτύγχανεν, ὑπό τῆς αὐτοῦ καθ᾿ οὐσίαν θεότητος τυπούμενον ἀεί καί κινούμενον πρός τήν τῆς οἰκονομίας ἐκπλήρωσιν· καί ὅλον δι᾿ ὅλου τῇ πρός τό πατρικόν συννεύσει τε καί συμφυΐᾳ τεθεωμένον, καί θεῖον τῇ ἑνώσει κυρίως, ἀλλ᾿ οὐ τῇ φύσει, καί γενόμενον ἀληθῶς καί λεγόμενον· μηδαμῶς τῷ θεωθῆναι, τοῦ κατά φύσιν ἐκστᾷν.

Τῷ γοῦν θεωθέν ὅλον εἰπεῖν, τήν τοῦ κατ᾿ αὐτόν ἀνθρωπίνου θελήματος πρός τό θεῖον αὐτοῦ καί (84) πατρικόν ἕνωσεν ὁ διδάσκαλος παραστήσας, πᾶσαν ἐναντίωσιν, καί τούς τἀναντία θέλοντας ἐκ τοῦ κατά Χριστόν μυστηρίου τελείως ἀπήλασε· τῷ δέ φάσκειν, "Τό γάρ ἐκείνου θέλειν," τήν τε τοῦ κατ᾿ αὐτόν ἀνθρωπίνου θελήματος ἔμφυτον κίνησιν, καί τήν πρός τό θεῖον αὐτοῦ καί πατρικόν οὐσιώδη καί φυσικήν διαφοράν ἐπιδεικνύμενος, τήν σύγχυσιν μετά τῆς φαντασίας ὁλικῶς ἀπεσκεύασε. Ταύτην γάρ καί τήν ὁμότιμον αὐτῇ ἐπ᾿ ἀσεβείᾳ διαίρεσιν πολεμούσας εἰδότες τόν τῆς οἰκονομίας λόγον, ὅ τε θεῖος οὗτος Πατήρ, καί οἱ κατ᾿ αὐτόν ἅγιοι τῆς καθολικῆς Ἐκκλησίας διδάσκαλοι, μεγαλοφώνως τήν τε διαφοράν καί τήν ἕνωσιν καθ᾿ ἑκατέρας αὐτῆς ἐδογμάτισαν· τήν μέν, ἐν τῷ φυσικῷ λόγῳ πραγματικῶς καί τελείως συντηρουμένην, τήν δέ πάλιν, ἐν τῶ οἰκονομικῷ τρόπῳ παγίως καί ὑποστατικῶς σωζομένην, εἰς πίστωσιν τῶν ἐν τῷ ἑνί καί μόνῳ Χριστῷ τῷ Θεῷ καθ᾿ ἕνωσιν τήν ἀδιάσπαστον οὐσιωδῶς ὄντων πραγμάτων καί πάντων τῶν προσόντων αὐτοῖς φυσικῶν. Πάντες γάρ ὥσπερ ἄλλην καί ἄλλην, θείαν φημί καί ἀνθρωπίνην, καί διπλῆν φύσιν ἐπί τοῦ αὐτοῦ καί ἑνός ἐδογμάτισαν· οὕτως διαπρυσίως τοῦς πᾶσιν ἐκύρηξαν καί ἄλλο καί ἄλλο θέλημα, θεῖόν φημι καί ἀνθρώπινον, καί δύο θελήματα· καί ἄλλην καί