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watch of the night He comes to them, walking on the sea, and He wished to pass them by; and where? And rising up from there into the regions of Tyre and Sidon, and entering into a house, He wished no one to know, and He could not be hidden; and again: Going out from there they were passing through Galilee, and He did not wish that anyone should know; and: On the next day He wished to go into Galilee. And after these things again: Jesus was walking in Galilee, for He did not wish to walk in Judea, because the Jews were seeking to kill Him; and: Where do you wish us to prepare for You to eat the Passover? (160) and: They gave Him vinegar mixed with gall, and having tasted it, He was unwilling to drink. For these things, I mean ‘He wished to pass them by,’ and, ‘He wished to go out,’ and ‘He did not wish to walk,’ and ‘To wish to eat the Passover,’ and ‘not to wish to drink the vinegar,’ confirms His human will and energy, which is according to us. For example, the wishing and not wishing to pass by, or to eat, or to walk, or to drink, is manifestly a will, through which He was known as being by nature possessed of will. But by tasting and eating, and going out, and proceeding and walking with transition, He showed the energy, being possessed of energy, in that by nature He later became man for our sakes, but not in that He existed without beginning for His own sake, by nature God. Since the Word, in that He was God and by nature Son of God, is not by nature able to will something corporeally and to eat, or to be circumscribed locally by movements of transition, being everywhere and infinitely beyond the all infinitely; so [Scripture], presenting Him as also having the divine and paternal will and energy super-essentially, clearly teaches: As the Father raises the dead and gives them life, so also the Son gives life to whom He wills. Here, then, the willing to give life to the dead witnesses to His divine will; but the actual giving of life, to His all-effecting, proper energy. And simply, if there is anything else of this sort, it depends on the nature which is exalted above beings, for its manifestation, as is possible.

But by these things He Himself, the Word of our salvation, presents Himself through His disciples as being by nature possessed of will and energy according to both His natures, from which and in which He consists; but those after them, their successors, and the revealers of the theophany of the Word in the flesh, the divinely chosen Fathers of the Catholic Church, likewise [proclaim] each nature of the same, both the divine and the human; and not only so, but also, proclaiming the will and the energy, they say these things with a loud voice. For the one named after immortality, in his discourse on the Incarnation and the Trinity: “And when He says, ‘Father, if it is possible, let this cup pass from me; yet not my will, but yours be done;’ and again, ‘The spirit is willing, but the flesh is weak,’ He shows here two wills: the human, on account of the weakness of the flesh, declines the passion, but His divine [will is] willing.” And Gregory, named the Theologian, in his second discourse on (161) the Son: “Let a seventh point be mentioned, that the Son has come down from heaven, not to do His own will, but that of Him who sent Him. If, then, these things were not said about Him who came down, we might say that the discourse is framed as about the man, not the one understood as the Savior. For His will is not contrary to God, being wholly deified, but [this is said] of the will according to us; as the human will does not in every way follow the divine, but for the most part opposes and struggles against it.” And his namesake who became the prelate of the Nyssenes, or rather, the Teacher of the world, in his discourse on the Pascha: “The leper approaches, his body already decayed and corrupted. How does the healing come upon him from the Lord? The soul wills, the body touches, through both the affliction flees. For it departed from him, he says, from him

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φυλακήν τῆς νυκτός ἔρχεται πρός αὐτούς περιπατῶν ἐπί τῆς θαλάσσης, καί ἤθελε παρελθεῖν αὐτούς· πῆ δέ· Καί ἀναστάς ἐκεῖθεν εἰς τά ὅρια Τύρου καί Σιδῶνος, καί εἰσελθών εἰς οἰκίαν, οὐδένα ἤθελε γνῶναι, καί οὐκ ἠδυνήθη λαθεῖν· καί πάλιν· Ἐκεῖθεν ἐξελθόντες παρεπορεύοντο διά τῆς Γαλιλαίας, καί οὐκ ἤθελεν ἵνα τις γνῷ· καί· Τῇ ἐπαύριον ἤθελεν ἐλθεῖν εἰς τήν Γαλιλαίαν. Καί μετά ταῦτα πάλιν· Περιεπάτει ὁ Ἰησοῦς εἰς τήν Γαλιλαίαν, οὐ γάρ ἤθελε ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτόν οἱ Ἰουδαῖοι ἀποκτεῖναι· καί· Ποῦ θέλεις ἑτοιμάσωμέν σοι τό πάσχα φαγεῖν; (160) καί· Ἔδωκαν αὐτῷ ὄξος μετά χολῆς μεμιγμένον, καί γευσάμενος οὐκ ἠθέλησε πιεῖν. Ταῦτα γάρ, φημί δή τό Ἤθελε παρελθεῖν αὐτούς, καί, Ἤθελε ἐξελθεῖν, καί Οὐκ ἤθελε περιπατεῖν, καί Θέλειν φαγεῖν τό Πάσχα, καί μή θέλειν τό ὄξος πιεῖν, τήν καθ᾿ ἡμᾶς ἀνθρωπίνην αὐτοῦ πιστοῦται θέλησιν καί ἐνέργειαν. Οἷον τό μέν θέλειν καί οὐ θέλειν παρελθεῖν, ἤ φαγεῖν, ἤ βαδίζειν, ἤ πιεῖν, προδήλως ἐστί θέλησις, δι᾿ ἧς φύσει θελητικός ὤν ἐγνωρίζετο. Τῷ δέ γεύσασθαι καί φαγεῖν, καί ἐξελθεῖν, καί μεταβατικῶς πορεύεσθαι καί βαδίζειν, δηλαδή τήν ἐνέργειαν ἐνεργητικός ὑπάρχων ἐδείκνυτο, καθ᾿ ὅ φύσει δι᾿ ἡμᾶς ὕστερον γέγονεν ἄνθρωπος, ἀλλ᾿ οὐ καθ᾿ ὅπερ ὑπῆρχεν ἀνάρχως δι᾿ ἑαυτόν φύσει Θεός. Ἐπεί μηδέ πέφυκεν, ᾖ Θεός ἦν καί Θεοῦ κατά φύσιν Υἱός ὁ Λόγος, σωματικῶς ἐθέλειν τι καί ἐσθίειν, ἤ μεταβατικαῖς κινήσεσι τοπικῶς περιστέλλεσθαι, πανταχοῦ καί ὑπέρ τό πᾶν ἀπειράκις ἀπείρως ὑπάρχων· οὕτω δι᾿ ἄν καί τήν θείαν αὐτόν καί πατρικήν ὑπερουσίως ἔχοντα θέλησιν καί ἐνέργειαν παριστῶσα (ἡ Γραφή) διδάσκει σαφῶς· Ὥσπερ ὁ Πατήρ ἐγείρει τούς νεκρούς, καί ζωοποιεῖ, οὕτω καί ὁ Υἱός οὕς θέλει ζωοποιεῖ. Κἀνταῦθα τοίνυν, τό μέν τούς νεκρούς ἐθέλειν ζωοποιεῖν, τήν τοῦ αὐτοῦ θεϊκήν μαρτύρεται θέλησιν· αὐτό δέ τό ζωοποιεῖν, τήν παντουργόν αὐτοῦ κυρίως ἐνέργειαν. Καί ἁπλῶς, εἴ τιπερ ἄλλο τοιοῦτο, τῆς ἐξῃρημένης τῶν ὄντων ἐξήρτηται φύσεως, εἰς τήν ταύτης, ὡς οἷόν τε, δήλωσιν.

Ἀλλά τούτοις μέν αὐτός, ἑαυτόν διά τῶν αὐτοῦ μαθητῶν κατ' ἄμφω τάς αὐτοῦ φύσεις, ἐξ ὧν καί ἐν αἷς συνέστηκε, θελητικόν ὑπάρχοντα φύσει καί ἐνεργητικόν παρίστησι τῆς ἡμῶν σωτηρίας ὁ Λόγος· οἱ δέ μετ᾿ ἐκείνους ἐκείνων διάδοχοι, καί τῆς ἐν σαρκί τοῦ Λόγου θεοφανείας ἐκφάντορες, θεόκριτοι τῆς καθολικῆς Ἐκκλησίας Πατέρες, ἑκατέραν ὁμοίως τοῦ αὐτοῦ, τήν τε θείαν καί τήν ἀνθρωπίνην φύσιν· οὐ μόνον δέ, ἀλλά καί τήν θέλησιν καί τήν ἐνέργειαν κηρύττοντες, τάδε μεγαλοφώνως φασίν. Ὁ μέν γάρ τῆς ἀθανασίας ἐπώνυμος, ἐν τῷ περί σαρκώσεως καί Τριάδος λόγῳ· "Καί ὅταν λέγῃ, Πάτερ, εἰ δυνατόν, παρελθέτω ἀπ᾿ ἐμοῦ τό ποτήριον τοῦτο, πλήν μή τό ἐμόν, ἀλλά τό σόν γενέσθω θέλημα· καί πάλιν· Τό μέν πνεῦμα πρόθυμον, ἡ δέ σάρξ ἀσθενής, δύο θελήματα ἐνταῦθα δείκνυσι· τό μέν ἀνθρώπινον, διά τήν ἀσθένειαν τῆς σαρκός, παραιτεῖται τό πάθος, τό δέ θεϊκόν αὐτοῦ πρόθυμον." Γρηγόριος δέ ὁ τῆς θεολογίας ἐπώνυμος ἐν τῷ περί (161) Υἱοῦ δευτέρῳ λόγῳ· " Ἕβδομον λεγέσθω, τό καταβεβηκέναι ἐκ τοῦ οὐρανοῦ τόν Υἱόν, οὐχ ἵνα ποιῇ τό θέλημα τό ἑαυτοῦ, ἀλλά τοῦ πέμψαντος. Εἰ μέν οὖν μή περί τοῦ κατεληλυθότος ταῦτα ἐλέγετο, εἴποιμεν ἄν ὡς περί τοῦ ἀνθρώπου τυποῦσθαι τόν λόγον, οὐ τοῦ κατά τόν Σωτῆρα νοουμένου. Τό γάρ ἐκείνου θέλημα, οὐδέ ὑπεναντίον Θεῷ θεωθέν ὅλον, ἀλλά τοῦ καθ᾿ ἡμᾶς· ὡς τοῦ ἀνθρωπίνου θελήματος, οὐ πάντως ἑπομένου τῷ θείῳ, ἀλλ᾿ ἀντιπίπτοντος ὡς τά πολλά καί ἀντιπαλαίοντος." Ὁ δέ τούτου ὁμώνυμος τῆς Νυσσαέων γενόμενος καθηγητής, μᾶλλον δέ τῆς οἰκουμένης ∆ιδάσκαλος, ἐν τῷ εἰς τό Πάσχα λόγῳ· "Προσέρχεται ὁ λεπρός διεῤῥυηκός ἤδη καί ἠχρειωμένος τῷ σώματι. Πῶς γίνεται ἐπί τούτῳ παρά τοῦ Κυρίου ἡ ἴασις; Ἡ ψυχή θέλει, τό σῶμα ἅπτεται, δι᾿ ἀμφοτέρων φεύγει τό πάθος. Ἀπῆλθε γάρ, φησίν, ἀπ' αὐτοῦ