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having been united in the perfection of flesh and having become man, not having mixed into himself the changeable mind, which is moved to opposites by a natural will, but rather having become a mind to himself, he has done all things by an unchangeable divine will. But it is not that one part is divine, and the other deified, according to Gregory the Cappadocian, since it is changeable. For that which could be deified, could also by all means be 'earthified,' according to the first Adam». And in the sixth letter written by him to Timothy, his wicked collaborator and accomplice in impiety: "He who speaks of two wills of Christ, according to those who have said so of old and now, either introduces two Christs for the one, divided from each other not only by nature but indeed also by hostility; or he teaches that the same one is at war with himself. For where there is a dyad, there is by all means division».

But also Themistius, the shield-bearer of the party of Severus, and the exarch of the evil-mindedness of the Agnoetae, in chapter 45 of the second discourse against the tome 15Α_224 given to the empress Theodora by Theodosius the heresiarch, of the heretics named after him, [says] these god-hated things: "For not because the sacred Athanasius also said that Christ demonstrated two wills at the time of the passion, shall we now attribute two volitions to him; and these warring with each other, according to these syllogisms of yours; but we shall know piously, that the one will of the one Emmanuel is moved in one way humanly, and in another way divinely». And the same abominable heretic again, in chapter 52, of the third discourse of the treatise that was a companion-piece of his own impiety: "I say that the knowledge and the energy of Emmanuel is one, just as is the will. Consider it thus therefore: The unchangeable, as God, the one who is superior to all passion, being moved in a human manner according to the will, declines the passion; but again, in a divine manner he takes courage for the passion, and [does] each of these through the flesh». And these things these men [say] perversely.

But those who are equally opposed to these men and to the truth, I mean the teachers of the division, are driven to the same and equal evil opinion as those concerning one will and one energy; who also advocated for a gnomic union in relation, buzz about these things. Theodore the evil-minded and contentious, who plundered the Mopsuestenes, in the 0173 misinterpreted things by him on the miracles of the second discourse: "‘I will, be cleansed,’ the Savior, having said to the leper, showed that the will is one, the energy is one, being brought forth according to one and the same authority, not, I say, of nature, but of good pleasure, according to which the man who was later born from the seed of David according to foreknowledge was united to God the Word, having from the womb itself an indwelling appropriation to him».

But the follower and successor of his madness, Nestorius the sinner, in his so-called 'Clear Initiation' of the second discourse 15Α_226 of the treatise on it, [says] these things wickedly: "We guard the natures unconfusedly, joined not according to substance, but by will, for which reason we also see their will, energy, and lordship as one, being demonstrated by equality of worth. For God the Word, having assumed the man whom he foreordained, was preferred by him in the account of authority, because of the foreknown disposition». And the same madman again in the same, of the fourth discourse: God the Word was not one, and the man in whom he became another. For the prosopon of both was one in worth and honor, worshipped by all of creation, being divided in no place or time by a difference of counsel and will.

But indeed also Paul the Persian, being a false deacon of the most defiled heresy of Nestorius, in his discourse On Judgment, warring against God, utters these things with them. "Since according to substance the [union] of God the Word to the man whom he assumed is not

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τελειότητι σαρκός ἑνωθείς καί γενόμενος ἄνθρωπος οὐ τόν τρεπτόν νοῦν ἑαυτῷ καταμίξας, θελήματι φυσικῷ ἐπί τἀναντία κινούμενον, ἑαυτῷ δέ μᾶλλον γενόμενος νοῦς, ἀτρέπτῳ θελήματι θεϊκῷ πάντα πεποιήκεν. Ἀλλ᾿ οὐ τό μέν θεῖον, τό δέ, θεωθέν, κατά τόν Καππαδόκην Γρηγόριον, ἐπεί τρεπτόν. Τό γάρ θεωθῆναι δυνηθέν, καί γεωθῆναι πάντως ἠδύνατο, κατά τόν πρῶτον Ἀδάμ». Καί ἐν ἕκτῃ τῶν πρός τόν Τιμόθεον αὐτῷ γεγραμμένων γεγραμμένων ἐπιστολῇ, τόν αὐτῷ συνεργάτην, καί τῆς ἀσεβείας συλλήπτορα πονηρόν· " Ὁ δύο θελήματα λέγων Χριστοῦ, κατά τούς πάλαι καί νῦν φησαμένους, ἤ τόν ἕνα δύο τινάς εἰσάγει Χριστούς, ἀλλήλων οὐ φύσει μόνον, ἀλλά δή καί ἀπεχθείᾳ διηρημένους· ἤ τόν αὐτόν ἑαυτῷ διδάσκει μαχόμενον. Ἔνθα γάρ δυάς, πάντως διαίρεσις».

Ἀλλά καί Θεσμίστιος, ὁ τῆς μέν Σευήρου συμμορίας ὑπασπιστής, τῆς δέ τῶν Ἀγνοητῶν ἔξαρχος κακοφροσύνης, ἐν κεφαλαίῳ με´ τοῦ λόγου δευτέρου τῶν κατά τοῦ ἐπιδοθέντος τόμου 15Α_224 Θεοδώρᾳ τῇ βασιλίδι παρά Θεοδοσίου τοῦ αἱρεσιάρχου, τῶν ἀπ᾿ αὐτοῦ κατονομασθέντων αἱρετικῶν, τάδε θεοστυγῶς· " Οὐ γάρ ἐπεί τε καί ἱερός Ἀθανάσιος δύο θελήματα ἔφη τόν Χριστός δεικνύναι, κατά τόν τοῦ πάθου καιρόν, ἤδη καί δύο θελήσεις αὐτῷ περιθήσωμεν· καί ταύτας μαχομένας ἀλλήλαις, κατά τούς σούς τούτους συλλογισμούς· ἀλλ᾿ εἰσόμεθα εὐσεβῶς, τήν ὡς ἑνός μίαν θέλησιν τοῦ Ἐμμανουήλ, πῆ μέν, ἀνθρωπίνως κινεῖσθαι, πῆ δέ θεοπρεπῶς». Ὁ δ᾿ αὐτός πάλιν συσάντητος αἱρετικός, ἐν κεφαλαίῳ νβ´, λόγῳ γ´τῆς κατακολούθου τοῦ συμφυλέτου τῆς αὐτοῦ δυσσεβείας γεγονυ«ας αὐτῷ πραγματείας· " Μίαν φημί τοῦ Ἐμμανουήλ τήν γνῶσιν καί τήν ἐνέργειαν, καθά καί τήν θέλησιν. Σκόπει οὖν οὕτως· Ὁ ἄτρεπτος, ὡς Θεός, ὁ παντός πάθους ἀνώτερος, ἀνθρωποπρεπῶς κινηθείς κατά τήν θέλησιν, παραιτεῖται τό πάθος· θεοπρεπῶς δέ πάλιν πρός τό πάθος ἀναθαῤῥεῖ, καί διά σαρκός τούτων ἑκάτερον». Καί ταῦτα μέν οἴδε δυστρόπως.

Οἱ δέ τούτων ἐπίσης καί τῆς ἀληθείας ἀντίφρονες, τούς τῆς διαιρέσεως λέγω καθηγητάς, πρός τήν ἴσην ἐκείνοις καί τήν αὐτήν περί τε θελήματος ἑνός καί μιᾶς ἐνεργείας συνελαυνόμενοι κακοδοξίαν· οἱ καί τήν ἐν σχέσει γνωμικήν ἐπρέσβευον ἕνωσιν, τάδε περιβομβοῦσι. Θεόδωρος μέν ὁ κακόφρων καί δύσερις, ὁ τήν Μομψουεστινῶν ληϊσάμενος, ἐν τοῖς 0173 εἰς τά θαύματα παρεξηγηθεῖσιν αὐτῷ λόγου δευτέρου· "Θέλω, καθαρίσθητι, πρός τόν λεπρόν εἰπών ὁ Σωτήρ, ἔδειξε μίαν εἶναι τήν θέλησιν, μίαν τήν ἐνέργειαν, κατά μίαν καί τήν αὐτήν ἐξουσίαν προαγομένην, οὐ λέγω φύσεως, ἀλλ᾿ εὐδοκίας, καθ᾿ ἥν ἡνώθη τῷ Θεῷ Λόγῳ ὁ κατά πρόγνωσιν, ἐκ σπέρματος ∆αυΐδ ὕστερον γενόμενος ἄνθρωπος, ἐξ αὐτῆς μήτρας τήν πρός αὐτόν ἐνθιάθετον ἔχων οἰκείωσιν».

Ὁ δέ τῆς ἐκείνου μανίας ὀπαδός καί διάδοχος, Νεστόριος ὁ ἀλητήριος, ἐν τῇ λεγομένῃ αὐτῷ Ἐμφανεῖ μυήσει λόγου δευτέρου 15Α_226 τῆς κατ᾿ αὐτήν πραγματείας τάδε κακούργως· " Ἀσυγχύτως φυλάττομεν τάς φύσεις, οὐ κατ᾿ οὐσίαν, γνώμῃ δέ συνημμένας, δι᾿ ὅ καί μίαν αὐτῶν τήν θέλησιν, ἐνέργειάν τε καί δεσποτείαν ὁρῶμεν, ἀξίας ἰσότητι δεικνυμένας. Ὁ γάρ Θεός Λόγος ἀναλαβών ὅν προώρισεν ἄνθρωπον, τῷ τῆς ἐξουσίας λόγῳ πρός αὐτοῦ προεκρίθη, διά τήν προγνωσθεῖσαν διάθεσιν». Ὁ δ᾿ αὐτός αὖθις παράφρων ἐν τῇ αὐτῇ λόγου τετάρτου· ἡ Οὐκ ἄλλος ἦν ὁ Θεός Λόγος, καί ἄλλος ὁ ἐν ᾧ γέγονεν ἄνθρωπος. Ἕν γάρ ἦν ἀμφοτέρων τό πρόσωπον ἀξίᾳ καί τιμῇ, προσκυνούμενον παρά πάσης τῆς κτίσεως, μηδενί τόπῳ ἤ χρόνῳ ἑτερότητι βουλῆς καί θελήματος διαιρούμενον.

Ἀλλά μήν καί Παῦλος ὁ Πέρσης ψευδοδιάκονος ὤν τῆς Νεστορίου μιαρωτάτης αἱρέσεως, ἐν τῷ Περί κρίσεως αὐτοῦ λόγῳ, τάδε σύν ἐκείνοις φθέγγεται θεομαχῶν. " Ἐπειδή κατ᾿ οὐσίαν ἡ τοῦ Θεοῦ Λόγου πρός ὅν ἀνέλαβεν ἄνθρωπον οὐ