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for, he says, "the leprosy immediately departed from him.” And again the same, in the same homily: "Again, those in the many thousands attending Him in the desert, He does not wish to send away fasting; but with His hands He breaks the loaves. Do you see how through both the accompanying divinity is made public, by the active body and by the impulse of the will coming to be in the soul?" And in the works composed against the impious Eunomius, of the second book: "How the Lord, reconciling the world to Himself, distributed to both soul and body the benefaction that came from Him to men, willing through the soul, but touching through the body?" And again the same says in his works against Apollinarius: "Since, therefore, the human will is one thing, and the divine another, He utters from the human part that which is suitable to the weakness of nature, He who made our sufferings His own; but He brings in the second voice, wishing the high and God-befitting will to be ratified over the human will for the salvation of the world. For He who said: not mine, signified the human by this word; but by adding, Thine, He showed the connection of His own Divinity with the Father, of which there is no difference of will, because of the communion of nature.”

And John the divine, who adorned the throne of the queen city, in the homily entitled, To those who were absent from the assembly, and a demonstration that the Son is consubstantial with the Father 0164, 15Α_212 which begins, Again the Hippodrome races, and again our gathering has become smaller: "Do you see how He also proclaimed beforehand His former age? ask the heretic, then, Does God show cowardice and shrink back? And does he hesitate and grieve? And if he should say, Yes, then stand away, and place him down with the devil, or rather even lower than him, for not even he will dare to say this. But if he should say, that none of these things is worthy of God; say, that therefore God does not pray either. For apart from these things, it would be another absurdity if the words were of God. For the words not only show agony, but two wills, one of the Son, and one of the Father, contrary to each other. For to say: Not as I will, but as you, is indicative of this. But not even they ever conceded this; but while we always say that, 'I and the Father are one,' refers to power, they say this was spoken of the will, saying, that there is one will of the Father and the Son. If, therefore, there is one will of the Father and the Son, how does he say here: 'Yet not as I will, but as you'? For if this were said of the divinity, a certain contradiction arises, and many absurdities are born from this. But if of the flesh, the words have reason, and no fault would arise. For it is no condemnation for the flesh not to want to die. For this is of nature. For He Himself displays all the things of nature without sin, and with much abundance, so as to shut the mouths of the heretics. When, therefore, He says, 'If it is possible, let this cup pass from me,' and, 'Not as I will, but as you,' He shows nothing else than that He is truly clothed in flesh that fears death. For to fear death, and to shrink back and to be in agony, belongs to it. Now, therefore, He leaves it desolate, and stripped 15Α_214 of His own energy, so that by showing its weakness, He might confirm its nature; but now He conceals it, so that you may learn that He was not a mere man. For just as if the human things were shown at all times, this would have been thought; so if He had performed the things of the Godhead at all times, the reason of the economy would have been disbelieved. For this reason He both varies, and mixes both the words and the deeds, so that He might provide no pretext either for the disease and madness of Paul of Samosata, or for that of Marcion and Manichaeus. For this reason He both foretells the future as God, and shrinks back again as man.”

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γάρ, φησίν, ἀπ' αὐτοῦ παραχρῆμα ἡ λέπρα». Καί αὖθις ὁ αὐτός ἐν τῷ αὐτῷ λόγῳ· "Πάλιν τούς ἐν πολλοῖς χιλιάσι κατά τήν ἔρημον αὐτῷ προσεδρεύοντας, ἀπολῦσαι μέν νήστεις οὐ θέλει· ταῖς χερσί δέ διακλᾷ τούσς ἄρτους. Ὁρᾷς πῶς δι᾿ ἀμφοτέρων συμπαρομαρτοῦσα ἡ θεότης δημοσιεύεται, τῷ τε ἐνεργοῦντι σώματι, καί τῇ ὁρμῇ τοῦ ἐν τῇ ψυχῇ γινομένου θελήματος;" Ἐν δέ τοῖς κατ᾿ Εὐνομίου τοῦ δυσσεβοῦς πονηθεῖσι δευτέρου λόγου· "Πῶς ὁ Κύριος τόν κόσμον ἑαυτῶ καταλλάσσων, ἐπεμέριζε ψυχῇ τε καί σώματι τήν παρ᾿ αὐτοῦ γενομένην τοῖς ἀνθρώποις εὐεργεσίαν, θέλων μέν διά τῆς ψυχῆς, ἁπτόμενος δέ διά τοῦ σώματος;" Καί αὖθις ὁ αὐτός ἐν τοῖς κατά Ἀπολιναρίου φησίν· " Ἐπειδή τοίνυν ἄλλο τό ἀνθρώπινον θέλημα, καί τό θεῖον ἄλλο, φθέγγεται μέν ὡς ἐκ τοῦ ἀνθρώπου τό τῇ ἀσθενείᾳ τῆς φύσεως πρόσφορον, ὁ τά ἡμέτερα πάθη οἰκειωσάμενος· ἐπάγει δέ τήν δευτέραν φωνήν, τό ὑψηλόν τε καί θεοπρεπές βούλημα κυρωθῆναι παρά τό ἀνθρώπινον ὑπέρ τῆς τοῦ κόσμου σωτηρίας θέλων. Ὁ γάρ εἰπών· μή τό ἐμόν, τό ἀνθρώπινον τῷ λόγῳ ἐσήμανε· προσθείς δέ, Τό σόν, ἔδειξε τό συναφές τῆς ἑαυτοῦ πρός τόν Πατέρα Θεότητος, ἧς οὐδεμία θελήματός ἐστι διαφορά, διά τήν κοινωνίαν τῆς φύσεως».

Ὁ δέ τόν τῆς βασιλίδος καταφαιδρύνας θρόνον Ἰωάννης ὁ θεῖος, ἐν τῷ ἐπιγεγραμμένῳ λόγῳ, Πρός τούς ἀπολειφθέντας τῆς συνάξεως, καί τό ὁμοούσιον εἶναι τόν Υἱόν τῷ Πατρί 0164 ἀπόδειξις, 15Α_212 οὗ ἀρχή, Πάλιν Ἱπποδρομίαι, καί πάλιν ὁ σύλλογος ἡμῖν ἐλάττων γέγονεν· " Ὁρᾷς πῶς καί τήν προτέραν αὐτοῦ ἡλικίαν προανεφώνησεν; ἐρώτησον τοίνυν τό αἱρετικόν, Θεός δειλιᾷ καί ἀναδύεται; καί ὀκνεῖ καί λυπεῖται; κἄν εἴπῃ, ὅτι Ναί, ἀπόστηθι λοιπόν, καί στῆσον αὐτόν κάτω μετά τοῦ διαβόλου, μᾶλλον δέ κἀκείνου κατωτέρω, οὐδέ γάρ ἐκεῖνος τολμήσει τοῦτο εἰπεῖν. Ἐάν δέ εἴπῃ, ὅτι Οὐδέν τούτων ἄξιον Θεοῦ· εἰπέ, ὅτι Οὐκοῦν οὐδέ εὔχεται Θεός. Χωρίς γάρ τούτων, καί ἕτερον ἄτοπόν ἐστ᾿ ἄν τοῦ Θεοῦ τά ῥήματα ᾖ. Οὐτε γάρ ἀγωνιᾷν μόνον ἐμφαίνει τά ῥήματα, ἀλλά δύο θελήματα, ἕν μέν Υἱοῦ, ἕν δέ Πατρός, ἐναντία ἀλλήλοις. Τό γάρ εἰπεῖν· Οὐχ ὡς ἐγώ θέλω, ἀλλ' ὡς σύ, τοῦτο ἐμφαίνοντός ἐστι. Τοῦτο δέ οὐδέ ἐκεῖνοί ποτε συνεχώρησαν· ἀλλ' ἡμῶν ἀεί λεγόντων τό, Ἐγώ καί ὁ Πατήρ ἕν ἐσμέν, ἐπί τῆς δυνάμεως, ἐκεῖνοι ἐπί τῆς θελήσεως εἰρῆσθαι τοῦτό φασι, λέγοντες, Πατρός καί Υἱοῦ μίαν εἶναι βούλησιν. Εἰ τοίνυν Πατρός καί Υἱοῦ μία βούλησίς ἐστι, πῶς φησιν ἐνταῦθα· Πλήν οὐχ ὡς ἐγώ θέλω, ἀλλ' ὡς σύ; Ἄν μέν γάρ ἐπί τῆς θεότητος τό εἰρημένον ᾖ τοῦτο, ἐναντιολογία τις γίνεται, καί πολλά ἄτοπα ἐκ τούτου τίκτεται. Ἄν δέ ἐπί τῆς σαρκός, ἔχει λόγον τά εἰρημένα, καί οὐδέν γένοιτ᾿ ἄν ἔγκλημα. Οὐ γάρ τό μή θέλειν ἀποθανεῖν τήν σάρκα, κατάγνωσις. Φύσεως γάρ ἐστι τοῦτο. Αὐτός γάρ τά τῆς φύσεως ἅπαντα χωρίς ἁμαρτίας ἐπιδείκνυται, καί μετά πολλῶν τῆς περιουσίας, ὥστε τά τῶν αἱρετικῶν ἐμφράξαι στόματα. Ὅταν οὖν λέγῃ, Εἰ δυνατόν, παρελθέτω ἀπ' ἐμοῦ τό ποτήριον τοῦτο, καί, Οὐχ ὡς ἐγώ θέλω, ἀλλά ὡς σύ, οὐδέν ἕτερον δείκνυσιν, ἀλλ᾿ ἤ ὅτι σάρκα ἀληθῶς περιβέβληται φοβουμένην θάνατον. Τό γάρ φοβεῖσθαι θάνατον, καί ἀναδύεσθαι καί ἀγωνιᾷν, ἐκείνης ἐστί. Νῦν μέν οὖν αὐτήν ἐρήμην ἀφίησι, καί γυμνήν 15Α_214 τῆς οἰκείας ἐνεργείας, ἵνα αὐτῆς δείξας τήν ἀσθένειαν, πιστώσηται αὐτῆς καί τήν φύσιν· νῦν δέ αὐτήν ἀποκρύπτει, ἵνα μάθῃς ὅτι οὐ ψιλός ἄνθρωπος ἦν. Ὥσπερ γάρ εἰ διά παντός τά ἀνθρώπινα ἐδείκνυτο, τοῦτο ἄν ἐνομίσθη· οὕτως εἰ διά παντός τά τῆς Θεότητος ἐπετέλει, ἠπιστήθη ἄν ὁ τῆς οἰκονομίας λόγος. ∆ιά τοῦτο καί ποικίλλει, καί ἀναμίγνυσι καί τά ῥήματα καί τά πράγματα, ἵνα μήτε τῇ Παύλου Σαμωσατέως, μήτε τῇ Μαρκίωνος καί Μανιχαίου νόσῳ καί μανίᾳ παράσχῃ πρόφασιν. ∆ιά τοῦτο καί προλέγει τό ἐσόμενον ὡς Θεός, καί ἀναδύεται πάλιν ὡς ἄνθρωπος».