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a union has come to be, one nature has not come to be. But if one nature has not come to be, Christ is not one hypostasis of a single person; therefore the union is according to good pleasure, maintained by an identity of will and mind, so that both the difference of the natures may be shown to be unconfused, and the mystery of the good pleasure may be demonstrated by a unity of will.”

To which, as you see, most excellent ones, both the writings, and before these examining the dogmas, are very much in all things consonant and in agreement, or, I know not how, the union that has now on account of our sins intruded itself against the blameless faith has established itself, ratifying the one will in Christ, and the one energy, like the foolish. The one will, by saying: "Wherefore, following the holy Fathers in all things, and in this, we confess one will of our Lord Jesus Christ.” And the one energy, by asserting: "But for the advocating of two wills to follow this, that is, the preservation of the two energies.” For if it is determined that the wills follow the energy, it is in every way necessary, since that which follows has been ratified by it, I mean 15Α_228 the one will, that that which leads should also be ratified, that is, the one energy. For in its haste to introduce this sophistically with the one will, it decreed as a dogma that the will follows the energy. 0176 Therefore it also knows the Fathers whom it has followed in this and in all things, not those who truly are, but those who are not holy at all. For surely no one would ever say of one will Athanasius of blessed memory, who cries out explicitly, as we have already presented: "He shows two wills here; the one, human, the other, divine.” Nor Gregory the Theologian, who says concerning the human will of the Savior: "For his will is not opposed to God, being wholly deified.” Nor his namesake, the teacher of Nyssa: "The soul wills, the body touches," he says, and: "By the body that energizes, and by the impulse of the will that comes to be in the soul.” And: "Willing through the soul, but touching through the body," and, "The human will is one thing, and the divine another, and having said: Not mine, he signified the human by the word; but having added, Yours, he showed the connection of his own divinity with the Father.”

Nor John Chrysostom, teaching: "For the words show not only agony, but two wills. And if this had been said with respect to the divinity, a certain contradiction arises. But if with respect to the flesh, the things said are reasonable. For the flesh’s not willing to die is not a matter for condemnation; for this belongs to nature. But He displays all the things of nature without sin, and with great abundance.” Nor Cyril of Alexandria, wisely teaching: "For this was the will of the Father, to carry out the economy to the end. But it also has the not-willing to die, because the flesh naturally shrinks from death.” And: "It has as willed the dying for all, because the divine nature had so willed; but as unwilled, because of the flesh naturally shrinking from death.” Nor Severian, the (15Α_230> prelate of Gabala, bearing witness, "So that he shows two wills: the one divine, the other human.” But neither the great confessor Ambrose, concerning one confession, wisely proclaiming, "For in what way is the same energy of a different substance? For one energy cannot exist where there is a different substance.” Nor Cyril of Jerusalem, instructing, "He showed the double energy, suffering as man, but energizing as God, the same one.” Nor the divine Leo, declaring wisely, "For each form energizes in communion with the other that which it possesses as its own. Nor Chrysostom again. And in the other things, the energy of the united natures is different, of the humanity and of the

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γέγονεν ἕνωσις, μία φύσις οὐ γέγονεν. Εἰ δέ μία φύσις οὐ γέγονεν, μία μονοπρόσωπος ὁ Χριστός οὐκ ἔστιν ὑπόστασις· οὐκοῦν κατ' εὐδοκίαν ἡ ἕνωσις, βουλῆς καί γνώμης ταυτότητι κρατουμένη, ἵνα καί τό διάφορον τῶν φύσεων ἀσύγχυτον δείκνυται, καί τό τῆς εὐδοκίας μυστήριον μονάδι βουλήσεως διαδείκνυται».

Οἷς, ὡς ὁρᾶτε, πανάριστοι, τάτε γράμματα, καί πρό τούτων διασκοποῦντες τά δόγματα, λίαν ἐν πᾶσι ὁμόφωνάς τε καί ὁμόλογος, ἤ, οὐκ οἶδ᾿ ὅπως, νῦν διά τάς ἁμαρτίας ἡμῶν ἐπεισφρήσασα κατά τῆς ἀμωμήτου πίστεως καθέστηκεν ἕνωσις, τό ἕν ἐπί Χριστοῦ θέλημα κυροῦσα, καί τήν μίαν ἐνέργειαν ὁμοίως τοῖς ἄφροσι. Τό μέν ἕν θέλημα διά τοῦ λέγειν· " Ὅθεν τοῖς ἁγίοις Πατράσιν ἐν ἅπασι, καί ἐν τούτῳ κατακολουθοῦντες, ἕν θέλημα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ὁμολογοῦμεν». Τήν δέ μίαν ἐνέργειαν, διά τοῦ φάσκειν· " Ἀλλά γάρ καί ἕπεσθαι ταύτῃ, τουτέστι τηρήσει τῶν δύο ἐνεργειῶν, τό καί δύο πρεσβεύειν θελήματα». Καί γάρ εἰ ἕπεσθαι τῇ ἐνεργείᾳ τά θελήματα διορίζεται, πᾶσά πως ἀνάγκη, τοῦ ἑπομένου πρός αὐτῆς κυρωθέντος, λέγω δή 15Α_228 τοῦ ἑνός θελήματος, κυροῦσθαι καί τό ἡγούμενον, ἤγουν τήν μίαν ἐνέργειαν. Ταύτην γάρ ἐπειγομένη σοφιστικῶς τῇ μιᾷ θελήσει συνεισαγαγεῖν, ἕπεσθαι τῇ ἐνεργείᾳ τήν θέλησιν κατά δόξαν ἐθέσπισεν. 0176 ∆ιό καί Πατέρας οἶδεν οἷς ἐν τούτῳ καί πᾶσι κατηκολούθησεν, οὐ τούς ὄντως, ἀλλά τούς μηδ᾿ ὅλως ἁγίους. Οὐ γάρ δήπου ποτ᾿ ἄν περί ἑνός θελήματος φήσειέ τις Ἀθανάσιον τόν ἀοίδιμον, διαῤῥήδην βοῶντα καθάπερ φθάσαντες παρέστημεν ἡ ∆ύο θελήματα ἐνταῦθα δείκνυσι· τό μέν, ἀνθρώπινον, τό δέ, θεϊκόν». Οὐ Γρηγόριον τόν Θεολόγον, περί τοῦ ἀνθρωπικοῦ τοῦ Σωτῆρος θελήματος λέγοντα· "Τό γάρ ἐκείνου θέλειν, οὐδέ ὑπεναντίον Θεῷ, θεωθέν ὅλον». Οὐ τόν ὁμώνυμον αὐτῷ Νυσσαέων καθηγητήν· " Ἡ ψυχή θέλει, τό σῶμα ἅπτεται, φάσκοντα», καί· "Τῷ ἐνεργοῦντι σώματι, καί τῇ ὁρμῇ τοῦ ἐν τῇ ψυχῇ γινομένου θελήματος». Καί· "Θέλων μέν διά τῆς ψυχῆς, ἁπτόμενος δέ διά τοῦ σώματος», καί, " Ἄλλον τό ἀνθρώπινον θέλημα, καί τό θεῖον ἄλλον, καί εἰπών· Μή τό ἐμόν, τό ἀνθρώπινον τῷ λόγῳ ἐσήμανεν· προσθείς δέ, Τό σόν, ἔδειξε τό συναφές τῆς ἑαυτοῦ πρός τόν Πατέρα θεότητος».

Οὐ τόν Χρυσόστομον Ἰωάννην, παιδεύοντα· "Οὐ γάρ ἀγωνιᾷν μόνον ἐμφαίνει τά ῥήματα, ἀλλά δύο θελήματα. Καί ἄν μέν ἐπί τῆς θεότητος τό εἰρημένον ἦν τοῦτο, ἀντιλογία τις γίνεται. Ἄν δέ ἐπί τῆς σαρκός, ἔχει λόγον τά εἰρημένα. Οὐ γάρ τό μή θέλειν ἀποθανεῖν τήν σάρκα κατάγνωσις· φύσεως γάρ ἐστι τοῦτο. Αὐτός δέ τά τῆς φύσεως ἅπαντα χωρίς ἁμαρτίας ἐπιδείκνυται, καί μετά πολλῆς τῆς περιουσίας». Οὐ Κύριλλον τόν Ἀλεξανδρείας σοφῶς ἐκδιδάσκοντα· "Τοῦτο γάρ ἦν τό θέλημα τοῦ Πατρός, εἰς τέλος διεξαγαγεῖν τήν οἰκονομίαν. Ἔχει δέ καί τό μή θέλειν ἀποθανεῖν, διά τό παραιτεῖσθαι τήν σάρκα τόν θάνατον φυσικῶς». Καί· "Θελητόν μέν ἔχει τό ὑπέρ πάντων τεθνάναι, διά τό βεβουλῆσθαι τήν θείαν φύσιν· ἀνεθέλητον δέ διά τήν σάρκα παραιτουμένην τόν θάνατον φυσικῶς». Οὐ Σευεριανόν τόν (15Α_230> τῶν Γαβάλων πρόεδρον, μαρτυρούμενον, " Ὥστε δύο θελήματα ἐμφαίνει· τό μέν θεῖον· τό δέ ἀνθρώπινον». Ἀλλ᾿ οὐδέ περί μιᾶς ὁμολογίας τόν μέγαν ὁμολογητήν Ἀμβρόσιον, ἐμφρόνως κηρύττοντα, "Ποίῳ γάρ τρόπῳ ἡ αὐτῇ ἐνέργεια διαφόρου ἐστίν οὐσίας. Μή γάρ δύναται μία ἐνέργεια εἶναι, ὅ που διάφορος οὐσία ἐστίν». Οὐ Κύριλλον τόν Ἱεροσολύμων, παρεγγυώμενον, " Ἔδειξε τήν διπλῆν ἐνέργειαν, πάσχων μέν, ὡς ἄνθρωπος, ἐνεργῶν δέ, ὡς Θεός ὁ αὐτός». Οὐ Λέοντα τόν θεῖον, ἀποφωνοῦντά τε συνετῶς, " Ἐνεργεῖ γάρ ἑκατέρα μορφή μετά τῆς θατέρου κοινωνίας, ὅπερ ἴδιον ἔσχηκεν. Οὐ τόν Χρυσόστομον αὖθις. Καί ἐν μέν τοῖς ἄλλοις, τῶν συναφθεισῶν φύσεων διάφορος ἡ ἐνέργεια, τῆς ἀνθρωπότητος καί τῆς