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the Godhead does not admit suffering without a suffering body, nor does it show disturbance and grief without a grieving and disturbed soul, nor does it feel anguish and pray without a mind that feels anguish and prays, but for even if what was happening did not occur by a defeat of nature, but what happened, happened for a demonstration of existence». But the phrase "what was happening did not occur by a defeat of nature" means that He did not undergo these things involuntarily. 68 Concerning the Lord's Prayer Prayer is an ascent of the mind to God or a request for fitting things from God. How then did the Lord pray at the time of Lazarus and at the time of the passion? For His holy mind did not need to ascend to God, since it was once for all united hypostatically to God the Word, nor to make a request from God; for Christ is one; but appropriating our person and prefiguring in Himself what is ours and becoming an example for us and teaching us to ask from God and to reach up to Him and through His holy mind preparing for us the way of ascent to God. For just as He endured the passions, awarding us the victory over them, so also He prays, preparing for us, as I said, the ascent to God and reconciling His own Father to us and honoring Him as His own beginning and cause and showing that He is not opposed to God. For when He said at the raising of Lazarus: "Father, I thank you that you have heard me. I knew that you always hear me, but I said this for the sake of the crowd standing here, that they may know that you sent me," is it not perfectly clear to all, that He was honoring His own Father as His beginning and cause and showing that He is not opposed to God? But when He said: "Father, if it is possible, let this cup pass from me; yet not as I will, but as you will," is it not clear to everyone, that He was teaching us to ask for help from God alone in temptations and to prefer the divine will to our own and showing that He truly appropriated the things of our nature and that He truly possessed two wills, natural indeed and corresponding to His natures, but not contrary? "Father," He says, as being consubstantial, "if it is possible," not out of ignorance—for what is impossible for God?—, but instructing us to prefer the divine will to our own; for that alone is impossible which God does not will nor permit. "Yet not as I will, but as you will," as God having the same will as the Father, but as man He shows the natural will of humanity; for this naturally shrinks from death. And as for "My God, my God, why have you forsaken me?" He said this appropriating our person; for the Father is not His God, unless, the visible being separated from the intelligible by the tenuous imaginings of the mind, He should be ranked with us, nor was He forsaken by His own Godhead, but it was we who were forsaken and neglected. Therefore, appropriating our person, He prayed these things. 69 Concerning Appropriation It is necessary to know that there are two appropriations: one natural and essential, and one personal and relative. The natural and essential appropriation, then, is that by which, through His love for mankind, the Lord took upon Himself our nature and all its natural properties, becoming by nature and in truth a man and having experience of our natural properties; but the personal appropriation, is when someone assumes the person of another out of a relationship, I mean out of pity or love, and in his place speaks words on his behalf that are in no way his own, by which He appropriated both our curse and our abandonment and such things which are not natural, not being or becoming these things Himself, but taking upon Himself our person and ranking Himself with us. 70 Concerning the passion of the Lord's body and the impassibility of His Godhead Therefore, the Word of God Himself endured all things in the flesh, while His divine and only impassible nature remained impassible. For the one Christ, composed of Godhead and manhood, existing in Godhead and manhood, when He suffered, the passible part suffered as was its nature to suffer, but the impassible part did not suffer with it. For the soul, being passible, when the body is cut, although not being cut itself, suffers along with it and

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θεότης πάθος προσίεται δίχα πάσχοντος σώματος οὐδὲ ταραχὴν καὶ λύπην ἐπιδείκνυται δίχα ψυχῆς λυπουμένης καὶ ταρασσομένης οὔτε ἀδημονεῖ καὶ προσεύχεται δίχα νοήσεως ἀδημονούσης καὶ προσευχομένης, ἀλλὰ γὰρ κἂν μὴ ἡττήματι φύσεως συνέβαινε τὰ γινόμενα, ἀλλ' ἐπιδείξει ὑπάρξεως ἐγίνετο τὰ γινόμενα». Τὸ δὲ «ἡττήματι φύσεως μὴ συμβαίνειν τὰ γινόμενα» τὸ μὴ ἀκουσίως ταῦτα ὑπομένειν δηλοῖ. 68 Περὶ τῆς τοῦ κυρίου προσευχῆσ Προσευχή ἐστιν ἀνάβασις νοῦ πρὸς θεὸν ἢ αἴτησις τῶν προσηκόντων παρὰ θεοῦ. Πῶς οὖν ὁ κύριος ἐπὶ Λαζάρου καὶ τῷ καιρῷ τοῦ πάθους προσηύχετο; Οὔτε γὰρ ἀναβάσεως τῆς πρὸς τὸν θεὸν ἐδεῖτο ὁ ἅγιος αὐτοῦ νοῦς ἅπαξ καθ' ὑπόστασιν τῷ θεῷ λόγῳ ἡνωμένος οὔτε τῆς παρὰ θεοῦ αἰτήσεως· εἷς γάρ ἐστιν ὁ Χριστός· ἀλλὰ τὸ ἡμέτερον οἰκειούμενος πρόσωπον καὶ τυπῶν ἐν ἑαυτῷ τὸ ἡμέτερον καὶ ὑπογραμμὸς ἡμῖν γινόμενος καὶ διδάσκων ἡμᾶς παρὰ θεοῦ αἰτεῖν καὶ πρὸς αὐτὸν ἀνατείνεσθαι καὶ διὰ τοῦ ἁγίου αὐτοῦ νοῦ ὁδοποιῶν ἡμῖν τὴν πρὸς θεὸν ἀνάβασιν. Ὥσπερ γὰρ τὰ πάθη ὑπέμεινεν ἡμῖν τὴν κατ' αὐτῶν νίκην βραβεύων, οὕτω καὶ προσεύχεται ἡμῖν ὁδοποιῶν, ὡς ἔφην, τὴν πρὸς θεὸν ἀνάβασιν καὶ καταλλάττων ἡμῖν τὸν ἑαυτοῦ πατέρα καὶ ὡς ἀρχὴν καὶ αἰτίαν ἑαυτοῦ τοῦτον τιμῶν καὶ δεικνύς, ὡς οὐκ ἔστιν ἀντίθεος. Ὅτε μὲν γὰρ ἔλεγεν ἐπὶ Λαζάρου· «Πάτερ, εὐχαριστῶ σοι, ὅτι ἤκουσάς μου. Ἐγὼ δὲ ᾔδειν, ὅτι πάντοτέ μου ἀκούεις, ἀλλὰ διὰ τὸν παρεστηκότα ὄχλον εἶπον, ἵνα γνῶσιν, ὅτι σύ με ἀπέστειλας», οὐ πᾶσι σαφέστατον πέφυκεν, ὅτι ὡς ἀρχὴν ἑαυτοῦ καὶ αἰτίαν τιμῶν τὸν ἑαυτοῦ πατέρα καὶ δεικνύς, ὡς οὐκ ἔστιν ἀντίθεος; Ὅτε δὲ ἔλεγε· «Πάτερ, εἰ δυνατόν, παρελθέτω ἀπ' ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω, ἀλλ' ὡς σύ», οὐ παντί που δῆλόν ἐστιν, ὡς διδάσκων ἡμᾶς ἐν τοῖς πειρασμοῖς παρὰ μόνου θεοῦ αἰτεῖν τὴν βοήθειαν καὶ τὸ θεῖον τοῦ ἡμετέρου προκρίνειν θελήματος καὶ δεικνύς, ὡς ἀληθῶς τὰ τῆς ἡμετέρας ᾠκειώσατο φύσεως ὅτι τε κατὰ ἀλήθειαν δύο θελήματα φυσικὰ μὲν καὶ τῶν αὐτοῦ κατάλληλα φύσεων, ἀλλ' οὐχ ὑπεναντία κέκτηται; «Πάτερ», φησὶν ὡς ὁμοούσιος, «εἰ δυνατόν», οὐκ ἀγνοῶν-τί δὲ καὶ τῷ θεῷ ἀδύνατον; -, ἀλλὰ παιδαγωγῶν ἡμᾶς τὸ θεῖον τοῦ ἡμετέρου προκρίνειν θελήματος· τοῦτο γὰρ μόνον ἀδύνατον, ὃ θεὸς οὐ βούλεται οὐδὲ παραχωρεῖ. «Πλὴν οὐχ ὡς ἐγὼ θέλω, ἀλλ' ὡς σύ», ὡς μὲν θεὸς ταυτοτελὴς ὢν τῷ πατρί, ὡς δὲ ἄνθρωπος τὸ τῆς ἀνθρωπότητος πεφυκὸς ἐνδείκνυται θέλημα· τοῦτο γὰρ φυσικῶς παραιτεῖται τὸν θάνατον. Τὸ δὲ «θεέ μου, θεέ μου, ἱνατί με ἐγκατέλιπες;» τὸ ἡμέτερον οἰκειούμενος ἔφησε πρόσωπον· οὔτε γὰρ θεὸς αὐτοῦ ὁ πατήρ, εἰ μή γε διαιρεθέντος ἰσχναῖς τοῦ νοῦ φαντασίαις τοῦ ὁρωμένου ἐκ τοῦ νοουμένου, τάσσοιτο μεθ' ἡμῶν, οὔτε κατελείφθη ὑπὸ τῆς οἰκείας θεότητος, ἀλλ' ἡμεῖς ἦμεν οἱ ἐγκαταλελειμμένοι καὶ παρεωραμένοι. Ὥστε τὸ ἡμέτερον οἰκειούμενος πρόσωπον ταῦτα προσηύξατο. 69 Περὶ οἰκειώσεωσ Χρὴ εἰδέναι, ὡς δύο οἰκειώσεις· μία φυσικὴ καὶ οὐσιώδης, καὶ μία προσωπικὴ καὶ σχετική. Φυσικὴ μὲν οὖν καὶ οὐσιώδης, καθ' ἣν διὰ φιλανθρωπίαν ὁ κύριος τήν τε φύσιν ἡμῶν καὶ τὰ φυσικὰ πάντα ἀνέλαβε φύσει καὶ ἀληθείᾳ γενόμενος ἄνθρωπος καὶ τῶν φυσικῶν ἐν πείρᾳ γενόμενος· προσωπικὴ δέ, ὅτε τις τὸ ἑτέρου ὑποδύεται πρόσωπον διὰ σχέσιν, οἶκτόν φημι ἢ ἀγάπην, καὶ ἀντ' αὐτοῦ τοὺς ὑπὲρ αὐτοῦ ποιεῖται λόγους μηδὲν αὐτῷ προσήκοντας, καθ' ἣν τήν τε κατάραν καὶ τὴν ἐγκατάλειψιν ἡμῶν καὶ τὰ τοιαῦτα οὐκ ὄντα φυσικά, οὐκ αὐτὸς ταῦτα ὢν ἢ γενόμενος ᾠκειώσατο, ἀλλὰ τὸ ἡμέτερον ἀναδεχόμενος πρόσωπον καὶ μεθ' ἡμῶν τασσόμενος. 70 Περὶ τοῦ πάθους τοῦ σώματος τοῦ κυρίου καὶ τῆς ἀπαθείας τῆς αὐτοῦ θεότητοσ Αὐτὸς οὖν ὁ τοῦ θεοῦ λόγος πάντα ὑπέμεινε σαρκὶ τῆς θείας καὶ μόνης ἀπαθοῦς αὐτοῦ φύσεως ἀπαθοῦς μενούσης. Τοῦ γὰρ ἑνὸς Χριστοῦ τοῦ ἐκ θεότητός τε καὶ ἀνθρωπότητος συντεθειμένου, ἐν θεότητί τε καὶ ἀνθρωπότητι ὄντος, πάσχοντος τὸ μὲν παθητὸν ὡς πεφυκὸς πάσχειν ἔπασχεν, οὐ συνέπασχε δὲ τὸ ἀπαθές. Ἡ μὲν γὰρ ψυχὴ παθητὴ οὖσα, τοῦ σώματος τεμνομένου αὐτὴ μὴ τεμνομένη συναλγεῖ καὶ