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is body and soul, both rational and intelligent; and that He has, corresponding to His two natures, the double natural properties of the two natures; two natural wills, the divine and the human, and two natural energies, divine and human, and two natural self-determinations, divine and human, and wisdom and knowledge, divine and human. For being consubstantial with God and the Father, He wills and acts by His own power as God, and being consubstantial with us, He, the same one, wills and acts by His own power as man; for His are the miracles, and His also are the sufferings.

58 Concerning the wills and self-determinations of our Lord Jesus Christ

Since, then, Christ has two natures, we say that He has two natural wills and two natural energies. But since the hypostasis of His two natures is one, we say that it is one and the same who wills and acts naturally according to both, from which and in which and which is Christ our God, willing and acting not dividedly, but unitedly; for He wills and “each form acts in communion with the other.” For of those whose essence is the same, their will and energy are also the same; but of those whose essence is different, their will and energy are also different. And conversely, of those whose will and energy are the same, their essence is also the same; but of those whose will and energy are different, their essence is also different. Therefore, in the case of the Father and the Son and the Holy Spirit, from the identity of the energy and the will we recognize the identity of the nature. But in the case of the divine economy, from the difference of the energies and the wills we recognize the difference of the natures, and knowing the difference of the natures we also confess the difference of the wills and energies. For just as the number of the natures of the one and same Christ, when piously understood and spoken of, does not divide the one Christ, but shows the difference of the natures preserved even in the union, so also the number of the wills and energies essentially belonging to His natures (for according to both natures He was willing and acting for our salvation) introduces no division—may it not be!—but only indicates their preservation and safeguarding, even in the union; for we say that the wills and energies are natural and not hypostatic. I mean the faculty of willing and of acting itself, by which that which wills and that which acts, wills and acts. For if we were to grant that they are hypostatic, we would be forced to say that the three hypostases of the Holy Trinity have different wills and different energies. For it must be known that to will and how to will are not the same thing; for to will belongs to nature, just as to see (for it belongs to all men), but how to will does not belong to nature, but to our judgment, just as how to see, well or ill (for not all men will in the same way, nor do they see in the same way). We will grant this also in the case of energies; for how to will, how to see, how to act is the mode of use of willing, seeing, and acting, belonging only to the one who uses it and distinguishing him from others according to the commonly spoken of difference. Therefore, to will simply is called will or the faculty of willing, being a rational appetite and a natural will; but how to will, that is, the object of the will, is the thing willed and a gnomic will; and that which is capable of willing is what is naturally constituted to will, for example, the divine nature is capable of willing, and likewise the human nature; but the one who wills is he who uses the will, that is, the hypostasis, for example, Peter. Since, therefore, Christ is one and His hypostasis is one, it is one and the same who wills and acts both divinely and humanly. But since He has two natures capable of willing, as they are rational (for everything rational is both capable of willing and self-determining), we will speak of two wills or natural wills in Him. For He Himself is capable of willing according to both His natures; for He assumed the faculty of willing that is naturally in us. And since Christ is one, and He is the same who wills according to each nature, we will speak of the same object of will concerning

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ἐστι σῶμα καὶ ψυχὴ λογική τε καὶ νοερά· ἔχειν δὲ αὐτὸν καταλλήλως ταῖς δύο φύσεσι διπλᾶ τὰ τῶν δύο φύσεων φυσικά· δύο θελήσεις φυσικάς, τήν τε θείαν καὶ τὴν ἀνθρωπίνην, καὶ ἐνεργείας δύο φυσικάς, θείαν τε καὶ ἀνθρωπίνην, καὶ αὐτεξούσια δύο φυσικά, θεῖόν τε καὶ ἀνθρώπινον, καὶ σοφίαν καὶ γνῶσιν, θείαν τε καὶ ἀνθρωπίνην. Ὁμοούσιος γὰρ ὢν τῷ θεῷ καὶ πατρὶ αὐτεξουσίως θέλει καὶ ἐνεργεῖ ὡς θεός, ὁμοούσιος δὲ ὢν καὶ ἡμῖν αὐτεξουσίως θέλει καὶ ἐνεργεῖ ὡς ἄνθρωπος ὁ αὐτός· αὐτοῦ γὰρ τὰ θαύματα, αὐτοῦ καὶ τὰ παθήματα.

58 Περὶ θελημάτων καὶ αὐτεξουσίων τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ

Ἐπειδὴ μὲν οὖν δύο φύσεις τοῦ Χριστοῦ, δύο αὐτοῦ καὶ τὰ φυσικὰ θελήματα καὶ τὰς φυσικὰς ἐνεργείας φαμέν. Ἐπειδὴ δὲ μία τῶν δύο αὐτοῦ φύσεων ἡ ὑπόστασις, ἕνα καὶ τὸν αὐτόν φαμεν θέλοντά τε καὶ ἐνεργοῦντα φυσικῶς κατ' ἄμφω, ἐξ ὧν καὶ ἐν αἷς καὶ ἅπερ ἐστὶ Χριστὸς ὁ θεὸς ἡμῶν, θέλειν δὲ καὶ ἐνεργεῖν οὐ διῃρημένως, ἀλλ' ἡνωμένως· θέλει γὰρ καὶ «ἐνεργεῖ ἑκατέρα μορφὴ μετὰ τῆς θατέρου κοινωνίας». Ὧν γὰρ ἡ οὐσία ἡ αὐτή, τούτων καὶ ἡ θέλησις καὶ ἡ ἐνέργεια ἡ αὐτή· ὧν δὲ διάφορος ἡ οὐσία, τούτων διάφορος καὶ ἡ θέλησις καὶ ἡ ἐνέργεια. Καὶ τὸ ἀνάπαλιν, ὧν ἡ θέλησις καὶ ἡ ἐνέργεια ἡ αὐτή, τούτων καὶ ἡ οὐσία ἡ αὐτή· ὧν δὲ διάφορος ἡ θέλησις καὶ ἡ ἐνέργεια, τούτων καὶ ἡ οὐσία διάφορος. ∆ιὸ δὴ ἐπὶ μὲν πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος ἐκ τῆς ταυτότητος τῆς τε ἐνεργείας καὶ τοῦ θελήματος τὴν ταυτότητα τῆς φύσεως ἐπιγινώσκομεν. Ἐπὶ δὲ τῆς θείας οἰκονομίας ἐκ τῆς διαφορᾶς τῶν ἐνεργειῶν καὶ τῶν θελημάτων καὶ τὴν τῶν φύσεων διαφορὰν ἐπιγινώσκομεν καὶ τὴν τῶν φύσεων διαφορὰν εἰδότες συνομολογοῦμεν καὶ τὸ τῶν θελημάτων καὶ ἐνεργειῶν διάφορον. Ὥσπερ γὰρ τῶν τοῦ αὐτοῦ ἑνὸς φύσεων Χριστοῦ ὁ ἀριθμὸς εὐσεβῶς νοούμενός τε καὶ λεγόμενος οὐ διαιρεῖ τὸν ἕνα Χριστόν, ἀλλὰ σῳζομένην καὶ ἐν τῇ ἑνώσει παρίστησι τῶν φύσεων τὴν διαφοράν, οὕτω καὶ ὁ ἀριθμὸς τῶν οὐσιωδῶς προσόντων ταῖς αὐτοῦ φύσεσι θελημάτων καὶ ἐνεργειῶν (κατ' ἄμφω γὰρ τὰς φύσεις θελητικὸς ἦν καὶ ἐνεργητικὸς τῆς ἡμῶν σωτηρίας) οὐ διαίρεσιν εἰσάγει-μὴ γένοιτο-, ἀλλὰ τὴν αὐτῶν δηλοῖ καὶ μόνον, κἂν τῇ ἑνώσει, φυλακὴν καὶ σωτηρίαν· φυσικὰ γὰρ καὶ οὐχ ὑποστατικά φαμεν τὰ θελήματα καὶ τὰς ἐνεργείας. Λέγω δὲ αὐτὴν τὴν θελητικὴν καὶ ἐνεργητικὴν δύναμιν, καθ' ἣν θέλει καὶ ἐνεργεῖ τά τε θέλοντα καὶ ἐνεργοῦντα. Εἰ γὰρ ὑποστατικὰ δῶμεν αὐτά, ἑτεροθελεῖς καὶ ἑτεροενεργεῖς τὰς τρεῖς ὑποστάσεις τῆς ἁγίας τριάδος εἰπεῖν ἀναγκασθησόμεθα. Ἰστέον γάρ, ὡς οὐ ταὐτόν ἐστι, θέλειν καὶ πῶς θέλειν· τὸ μὲν γὰρ θέλειν φύσεως ὥσπερ καὶ τὸ ὁρᾶν (πᾶσι γὰρ ἀνθρώποις πρόσεστι), τὸ δὲ πῶς θέλειν οὐ φύσεως, ἀλλὰ τῆς ἡμετέρας γνώμης ὥσπερ καὶ τὸ πῶς ὁρᾶν, καλῶς ἢ κακῶς (οὐ γὰρ πάντες ἄνθρωποι ὁμοίως θέλουσιν οὐδ' ὁμοίως ὁρῶσι). Τοῦτο καὶ ἐπὶ τῶν ἐνεργειῶν δώσομεν· τὸ γὰρ πῶς θέλειν, πῶς ὁρᾶν, πῶς ἐνεργεῖν τρόπος ἐστὶ τῆς τοῦ θέλειν καὶ ὁρᾶν καὶ ἐνεργεῖν χρήσεως, μόνῳ τῷ κεχρημένῳ προσὸν καὶ τῶν ἄλλων αὐτὸν κατὰ τὴν κοινῶς λεγομένην διαφορὰν χωρίζον. Λέγεται οὖν τὸ μὲν ἁπλῶς θέλειν θέλησις ἤτοι ἡ θελητικὴ δύναμις λογικὴ οὖσα ὄρεξις καὶ θέλημα φυσικόν· τὸ δὲ πῶς θέλειν ἤτοι τὸ τῇ θελήσει ὑποκείμενον θελητὸν καὶ θέλημα γνωμικόν· θελητικὸν δέ ἐστι τὸ πεφυκὸς θέλειν, οἷον θελητική ἐστιν ἡ θεία φύσις, ὡσαύτως καὶ ἡ ἀνθρωπίνη· θέλων δέ ἐστιν ὁ κεχρημένος τῇ θελήσει ἤτοι ἡ ὑπόστασις οἷον ὁ Πέτρος. Ἐπειδὴ τοίνυν εἷς μέν ἐστιν ὁ Χριστὸς καὶ μία αὐτοῦ ἡ ὑπόστασις, εἷς καὶ ὁ αὐτός ἐστιν ὁ θέλων καὶ ἐνεργῶν θεϊκῶς τε καὶ ἀνθρωπίνως. Ἐπειδὴ δὲ δύο φύσεις ἔχει θελητικὰς ὡς λογικάς (πᾶν γὰρ λογικὸν θελητικόν τε καὶ αὐτεξούσιον), δύο θελήσεις ἤτοι θελήματα φυσικὰ ἐπ' αὐτοῦ ἐροῦμεν. Θελητικὸς γάρ ἐστιν ὁ αὐτὸς κατ' ἄμφω ταῖς αὐτοῦ φύσεσιν· τὴν γὰρ φυσικῶς ἐνυπάρχουσαν ἡμῖν θελητικὴν δύναμιν ἀνέλαβε. Καὶ ἐπειδὴ εἷς ἐστιν ὁ Χριστὸς καὶ ὁ αὐτὸς ὁ θέλων καθ' ἑκατέραν φύσιν, τὸ αὐτὸ θελητὸν λέξομεν ἐπ'