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Let us clearly hear what Cyril, the teacher of the Alexandrians, teaches in the twenty-fourth chapter of the Thesaurus: "When therefore he seems to shrink from death, and to say: If it is possible, let this cup pass from me, understand again that the flesh, shrinking from death, was taught, being worn by God the Word, to no longer suffer this; 0165 for he said to the Father: Not as I will, but as you. For he himself, as he is Word and God, did not fear death, but he hastened to carry out the economy to the end. For this is the will of the Father. But he also had the not willing to die, because the flesh naturally refuses death.” And this man, commentating on the great evangelist John, says, "Christ himself made this statement, teaching that to die for all is indeed willed, because the divine nature has so resolved; but it is unwilling, because of the sufferings on the cross. And insofar as it pertained to the flesh which refuses death, he says such things.”

And the divine Severian, who was bishop of Gabala, on ‘Father, let this cup pass from me,’ and on ‘Father, save me from this hour.’ “The Lord, anticipating 15Α_216, stops the mouths of the heretics, in order to show that he put on this body, which is subject to many passions, which agonizes over death, which trembles at the violence of death, which is sorrowful and troubled at the end of life. He says: Now my soul is troubled. My soul is sorrowful even unto death; not my divinity, for the Divine is impassible and untroubled and fearless. For the spirit, says the Lord, is willing, but the flesh is weak. So he shows two wills: the one, divine; the other, human.”

But I think it has been sufficiently shown by the God-bearing Fathers the teaching about the duality of his wills, and of one and the other, both a divine and a human will, and that death was for the Savior both willed and unwilling: the one, because of what he was from the beginning; the other, because of what he later became. We must now begin the discussion about the difference of energies, and of their duality, in order according to the divinely-inspired speakers, and they seal this with the testimonies of the Fathers. Forthwith, then, the great confessor and teacher Ambrose, the archbishop of Milan, in the second discourse to Gratian, sets forth these things: "Equal therefore in form, but the same one is lesser in the assumption of the flesh, and in the passion of the man. For in what way can the same nature be both lesser and equal? And how, if it is lesser, does the same one do likewise what the Father does? For in what way is the same energy from a different essence? 0168 For is the lesser able to operate in the same way as the greater? Or can there be one energy where there is a different essence?”

And truly Cyril the renowned, the hierarch of the people of Jerusalem, in the discourse on the gospel saying where the Lord made the water wine, of which the beginning is: "A wonder, and this wonder happened. He worked a miracle; he showed the double energy, suffering 15Α_218 as man, but operating as God, the same one; for not one and another, even if in one way and another.”

And thus also Leo, the all-powerful and all-holy exarch of the great Church of the Romans, in the dogmatic tome to Flavian of holy memory against the ill-named Nestorius and Eutyches: "For each form, in communion with the other, operates that which is proper to it; the Word, on the one hand, performing that which belongs to the Word; and the body, on the other, accomplishing that which belongs to the body. And the one of them shines forth with miracles; the other has succumbed to insults.”

And John, who possessed a mouth of gold, or rather of Christ, in the discourse on the Widow, who offered the two mites in the Treasury, of which the

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Τί δέ καί ὁ τῆς Ἀλεξανδρέων καθηγητής Κύριλλος ἐν τῷ εἰκοστῷ τετάρτῳ τοῦ Θησαυροῦ κεφαλαίῳ παιδεύει, σαφῶς ἐπακούσωμεν· " Ὅταν οὖν φαίνεται δειλιῶν τό θάνατον, καί λέγων· Εἰ δυνατόν, παρελθέτω ἀπ᾿ ἐμοῦ τό ποτήριον τοῦτο, ἐννόει πάλιν ὅτι δειλιῶσα τόν θάνατον ἡ σάρξ, ἐδιδάσκετο φορουμένη ὑπό τοῦ Θεοῦ Λόγου μηκέτι τοῦτο πάσχειν· 0165 ἔλεγε γάρ πρός τόν Πατέρα· Οὐχ ὡς ἐγώ θέλω, ἀλλ᾿ ὡς σύ. Οὐκ ἐφοβεῖτο μέν γάρ καθό Λόγος ἐστί καί Θεός τόν θάνατον αὐτός, ἀλλ᾿ εἰς τέλος διεξάγειν οἰκονομίαν ἠπείγετο. Τοῦτο γάρ ἐστι τό θέλημα τοῦ Πατρός. Ἐχει δέ καί τό μή θέλειν ἀποθανεῖν, διά τό παραιτεῖσθαι τήν σάρκα τό θάνατον φυσικῶς». Οὗτος δέ τόν μέγαν εὐαγγελιστήν Ἰωάννην ὑπομνηματίζων φησίν, " Ὁ αὐτός τόν ἐπί τούτῳ λόγον ἀποιήσατο ὁ Χριστός, διδάσκων, ὅτι τό ὑπέρ πάντων τεθνᾶναι θελητόν μέν ἔχει, διά τό βεβουλῆσθαι τήν θείαν φύσιν· ἀνεθέλητον δέ, διά τά ἐπί τῷ σταυρῷ πάθη. Καί τό ὅσον ἦκεν εἰς τήν σάρκα παραιτουμένην τό θάνατον, τά τοιαῦτά φησιν».

Ὁ δέ Γαβαλῶν ἐπισκοπήσας Σευεριανός ὁ θεσπέσιος, εἰς τό, Πάτερ, παρελθέτω τό ποτήριον τοῦτο ἀπ᾿ ἐμοῦ· καί εἰς τό, Πάτερ, σῶσόν με ἀπό τῆς ὥρας ταύτης. "Προλαβών ὁ Κύριος 15Α_216 ἐμφράττει τῶν αἱρετικῶν τά στόματα, ἵνα δείξῃ ὅτι τό πολυπαθές τοῦτο ἐνεδύσατο σῶμα, τό ἀγωνιῶν τό θάνατον· τό τρέμον τοῦ θανάτου τήν βίαν· τό λυπούμενον καί ταραττόμενον πρός τό τοῦ βίου τέλος. Λέγει· Νῦν ἡ ψυχῇ μου τετάρακται. Περίλυπός ἐστι ἡ ψυχή μου ἕως θανάτου· οὐχ ἡ θεότης μου· ἀπαθές γάρ τό Θεῖον καί ἀτάρακτον καί ἀδειλίατον. Τό γάρ πνεῦμα, φησίν ὁ Κύριος, πρόθυμον· ἡ δέ σάρξ ἀσθενής. Ὥστε δύο θελήματα ἐμφαίνει· τό μέν, θεῖον· τό δέ, ἀνθρώπινον».

Ἀλλ᾿ οἶμαι ἱκανῶς δεδεῖχθαι τοῖς θεοφόροις τόν περί τε δυάδος θελημάτων τοῦ αὐτοῦ λόγον, καί ἄλλου καί ἄλλου, καί θείου καί ἀνθρωπίνου θελήματος, καί τοῦ θελητόν εἶναι καί ἀνεθέλητον τῷ Σωτῆρι τόν θάνατον· τό μέν, διά τό ὅπερ ἦν ἀπ᾿ ἀρχῆς· τό δέ, διά τό ὅπερ ὕστερον γέγονε· Ἀρκτέον δῆτα καί τοῦ περί διαφορᾶς ἐνεργειῶν, καί δυάδος λόγου, κατά τάξιν ἡμῖν ταῖς τῶν θεηγόρων, καί τοῦτο ἐπισφραγίζουσι μαρτυρίαις Πατέρων. Αὐτίκα γοῦν ὁ μέγας ὁμολογητής καί διδάσκαλος Ἀμβρόσιος, ὁ Μεδιολάνων ἀρχιεπίσκοπος, ἐν τῷ πρός Γρατιανόν δευτέρῳ λόγῳ, τάδε διέξεισιν· " Ἴσος οὖν ἐν τῇ μορφῇ, ἐλάττων δέ ὁ αὐτός ἐν τῇ προσλήψει τῆς σαρκός, καί τῷ τοῦ ἀνθρώπου πάθει. Ποίῳ γάρ τρόπῳ δύναται ἡ αὐτή ἐλάττων εἶναι καί ἴση φύσις; πῶς δέ εἰ ἐλάττων ἐστίν, ἡ αὐτή ὁμοίως ποιεῖ ἅπερ ὁ Πατήρ ποιεῖ; Ποίῳ γάρ τρόπῳ ἡ αὐτή ἐνέργεια ἐκ διαφόρου ἐστίν οὐσίας; 0168 μή γάρ οὕτω δύναται ἡ ἐλάττων, ὥσπερ ἡ μείζων ἐνεργεῖν; ἤ δύναται μία ἐνέργεια εἶναι, ὅπου διάφορός ἐστιν οὐσία;"

Καί μήν ὁ τῆς Ἱεροσολυμιτῶν ἱεράρχης Κύριλλος ὁ ἀοίδιμος, ἐν τῷ εἰς τό εὐαγγελικόν ῥητόν λόγῳ ἔνθα ὁ Κύριος τό ὕδωρ οἶνον ἐποίησεν, οὖ ἡ ἀρχή· "Θαῦμα καί τοῦτο θαῦμα ἐγενήθη. Ἐθαυματούργησεν· ἔδειξεν τήν διπλῆν ἐνέργειαν, πάσχων 15Α_218 μέν ὡς ἄνθρωπος, ἐνεργῶν δέ ὡς Θεός ὁ αὐτός· οὐ γάρ ἄλλος καί ἄλλος, εἰ καί ἄλλως καί ἄλλως».

Οὕτω δέ καί ὁ τῆς μεγάληςῬωμαίων ἔξαρχος Ἐκκλησίας Λέων ὁ παναλκής καί πανίερος, ἐν τῷ πρός τόν ἐν ἁγίοις Φλαβιανόν κατά Νεστορίου καί Εὐτυχοῦς τῶν δυσωνύμων δογματικῷ τόμῳ· " Ἐνεργεῖ γάρ ἐν ἑκατέρᾳ μορφῇ μετά τῆς θατέρου κοινωνίας, ὅπερ ἴδιον ἔσχηκε· τοῦ μέν Λόγου κατεργαζομένου τοῦθ᾿ ὅπερ ἐστί τοῦ Λόγου· τοῦ δέ σώματος ἐκτελοῦντος ἅπερ ἐστί τοῦ σώματος· καί τό μέν αὐτῶν, διαλάμπει τοῖς θαύμασι· τό δέ, ταῖς ὕβρεσιν ὑποπέπτωκεν».

Ὁ δέ τό στόμα χρυσοῦν, μᾶλλον δέ Χριστοῦ κεκτημένος Ἰωάννης, ἐν τῷ λόγῳ εἰς τήν Χήραν, τήν τά δύο λεπτά προσενέγκασαν ἐν τῷ Γαζοφυλακίῳ, οὖ ἡ