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immediately the leprosy." And again the same person in the same discourse: "Again, those in many thousands attending to Him in the desert, He does not wish to dismiss them fasting; but with His hands He breaks the loaves. Do you see how through both the accompanying divinity is made public, both by the working body, and by the impulse of the will that arises in the soul?" And in the things composed against the impious Eunomius, of the second book: "How did the Lord, reconciling the world to Himself, apportion to both soul and body the beneficence that came from Him to men, willing through the soul, but touching through the body?" And again the same says in his [writings] against Apollinarius: "Since, therefore, the human will is one thing, and the divine another, He who made our sufferings His own utters indeed, as from the human, that which is suitable to the weakness of the nature; but He adds the second voice, wishing the high and divine will to be established over the human for the sake of the world's salvation. For He who said, not Mine, signified the human by the word; but adding, Thine, He showed the connection of His own Divinity to the Father, of which there is no difference of will, because of the communion of nature." And the divine John, who made bright the throne of the queenly city, in the discourse entitled, To those who stayed away from the assembly, and a demonstration that the Son is consubstantial with the Father (164), of which the beginning is, Again horseraces, and again our gathering has become smaller: "Do you see how He also proclaimed His earlier age beforehand? ask therefore the heretic, Does God feel fear and shrink back? and hesitate and feel grief? And if he should say, Yes, then depart, and place him below with the devil, or rather even lower than him, for not even he will dare to say this. But if he should say that None of these things is worthy of God; say that Then God does not pray either. For apart from these things, it is another absurdity if the words are of God. For the words not only show agony, but two wills, one of the Son, and one of the Father, contrary to one another. For to say, Not as I will, but as You, is to show this. But this not even they ever conceded; but while we always say that the [phrase], I and the Father are one, [is] concerning power, they say this was spoken concerning the will, saying that there is one will of the Father and the Son. If, therefore, there is one will of the Father and the Son, how does He say here: Yet not as I will, but as You? For if this was said concerning the divinity, a certain contradiction arises, and many absurdities are born from this. But if concerning the flesh, the things said have reason, and there would be no fault. For it is not condemnation for the flesh not to want to die. For this is of nature. For He Himself demonstrates all the things of nature without sin, and with much abundance, so as to shut the mouths of the heretics. When, therefore, He says, If it is possible, let this cup pass from me, and, Not as I will, but as You, He shows nothing else but that He has truly been clothed in flesh that fears death. For to fear death, and to shrink back and to be in agony, is of that [flesh]. Now, therefore, He leaves it destitute, and bare of its own operation, so that, having shown its weakness, He might confirm its nature also; and now He conceals it, so that you may learn that He was not a mere man. For just as if at all times the human things were shown, this would have been thought; so if at all times He performed the things of the Divinity, the account of the economy would have been disbelieved. For this reason He also varies, and mixes both the words and the deeds, so that He might provide an occasion for neither the disease and madness of Paul of Samosata, nor that of Marcion and Manichaeus. For this reason He also foretells the future as God, and shrinks back again as man." And what does Cyril, the teacher of the Alexandrians, also teach clearly in the twenty-fourth chapter of the Treasury,

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παραχρῆμα ἡ λέπρα." Καί αὖθις ὁ αὐτός ἐν τῷ αὐτῷ λόγῳ· "Πάλιν τούς ἐν πολλοῖς χιλιάσι κατά τήν ἔρημον αὐτῷ προσεδρεύοντας, ἀπολῦσαι μέν νήστεις οὐ θέλει· ταῖς χερσί δέ διακλᾷ τούσς ἄρτους. Ὁρᾷς πῶς δι᾿ ἀμφοτέρων συμπαρομαρτοῦσα ἡ θεότης δημοσιεύεται, τῷ τε ἐνεργοῦντι σώματι, καί τῇ ὁρμῇ τοῦ ἐν τῇ ψυχῇ γινομένου θελήματος;" Ἐν δέ τοῖς κατ᾿ Εὐνομίου τοῦ δυσσεβοῦς πονηθεῖσι δευτέρου λόγου· "Πῶς ὁ Κύριος τόν κόσμον ἑαυτῶ καταλλάσσων, ἐπεμέριζε ψυχῇ τε καί σώματι τήν παρ᾿ αὐτοῦ γενομένην τοῖς ἀνθρώποις εὐεργεσίαν, θέλων μέν διά τῆς ψυχῆς, ἁπτόμενος δέ διά τοῦ σώματος;" Καί αὖθις ὁ αὐτός ἐν τοῖς κατά Ἀπολιναρίου φησίν· " Ἐπειδή τοίνυν ἄλλο τό ἀνθρώπινον θέλημα, καί τό θεῖον ἄλλο, φθέγγεται μέν ὡς ἐκ τοῦ ἀνθρώπου τό τῇ ἀσθενείᾳ τῆς φύσεως πρόσφορον, ὁ τά ἡμέτερα πάθη οἰκειωσάμενος· ἐπάγει δέ τήν δευτέραν φωνήν, τό ὑψηλόν τε καί θεοπρεπές βούλημα κυρωθῆναι παρά τό ἀνθρώπινον ὑπέρ τῆς τοῦ κόσμου σωτηρίας θέλων. Ὁ γάρ εἰπών· μή τό ἐμόν, τό ἀνθρώπινον τῷ λόγῳ ἐσήμανε· προσθείς δέ, Τό σόν, ἔδειξε τό συναφές τῆς ἑαυτοῦ πρός τόν Πατέρα Θεότητος, ἧς οὐδεμία θελήματός ἐστι διαφορά, διά τήν κοινωνίαν τῆς φύσεως." Ὁ δέ τόν τῆς βασιλίδος καταφαιδρύνας θρόνον Ἰωάννης ὁ θεῖος, ἐν τῷ ἐπιγεγραμμένῳ λόγῳ, Πρός τούς ἀπολειφθέντας τῆς συνάξεως, καί τό ὁμοούσιον εἶναι τόν Υἱόν τῷ Πατρί (164) ἀπόδειξις, οὗ ἀρχή, Πάλιν Ἱπποδρομίαι, καί πάλιν ὁ σύλλογος ἡμῖν ἐλάττων γέγονεν· " Ὁρᾷς πῶς καί τήν προτέραν αὐτοῦ ἡλικίαν προανεφώνησεν; ἐρώτησον τοίνυν τό αἱρετικόν, Θεός δειλιᾷ καί ἀναδύεται; καί ὀκνεῖ καί λυπεῖται; κἄν εἴπῃ, ὅτι Ναί, ἀπόστηθι λοιπόν, καί στῆσον αὐτόν κάτω μετά τοῦ διαβόλου, μᾶλλον δέ κἀκείνου κατωτέρω, οὐδέ γάρ ἐκεῖνος τολμήσει τοῦτο εἰπεῖν. Ἐάν δέ εἴπῃ, ὅτι Οὐδέν τούτων ἄξιον Θεοῦ· εἰπέ, ὅτι Οὐκοῦν οὐδέ εὔχεται Θεός. Χωρίς γάρ τούτων, καί ἕτερον ἄτοπόν ἐστ᾿ ἄν τοῦ Θεοῦ τά ῥήματα ᾖ. Οὐτε γάρ ἀγωνιᾷν μόνον ἐμφαίνει τά ῥήματα, ἀλλά δύο θελήματα, ἕν μέν Υἱοῦ, ἕν δέ Πατρός, ἐναντία ἀλλήλοις. Τό γάρ εἰπεῖν· Οὐχ ὡς ἐγώ θέλω, ἀλλ' ὡς σύ, τοῦτο ἐμφαίνοντός ἐστι. Τοῦτο δέ οὐδέ ἐκεῖνοί ποτε συνεχώρησαν· ἀλλ' ἡμῶν ἀεί λεγόντων τό, Ἐγώ καί ὁ Πατήρ ἕν ἐσμέν, ἐπί τῆς δυνάμεως, ἐκεῖνοι ἐπί τῆς θελήσεως εἰρῆσθαι τοῦτό φασι, λέγοντες, Πατρός καί Υἱοῦ μίαν εἶναι βούλησιν. Εἰ τοίνυν Πατρός καί Υἱοῦ μία βούλησίς ἐστι, πῶς φησιν ἐνταῦθα· Πλήν οὐχ ὡς ἐγώ θέλω, ἀλλ' ὡς σύ; Ἄν μέν γάρ ἐπί τῆς θεότητος τό εἰρημένον ᾖ τοῦτο, ἐναντιολογία τις γίνεται, καί πολλά ἄτοπα ἐκ τούτου τίκτεται. Ἄν δέ ἐπί τῆς σαρκός, ἔχει λόγον τά εἰρημένα, καί οὐδέν γένοιτ᾿ ἄν ἔγκλημα. Οὐ γάρ τό μή θέλειν ἀποθανεῖν τήν σάρκα, κατάγνωσις. Φύσεως γάρ ἐστι τοῦτο. Αὐτός γάρ τά τῆς φύσεως ἅπαντα χωρίς ἁμαρτίας ἐπιδείκνυται, καί μετά πολλῶν τῆς περιουσίας, ὥστε τά τῶν αἱρετικῶν ἐμφράξαι στόματα. Ὅταν οὖν λέγῃ, Εἰ δυνατόν, παρελθέτω ἀπ' ἐμοῦ τό ποτήριον τοῦτο, καί, Οὐχ ὡς ἐγώ θέλω, ἀλλά ὡς σύ, οὐδέν ἕτερον δείκνυσιν, ἀλλ᾿ ἤ ὅτι σάρκα ἀληθῶς περιβέβληται φοβουμένην θάνατον. Τό γάρ φοβεῖσθαι θάνατον, καί ἀναδύεσθαι καί ἀγωνιᾷν, ἐκείνης ἐστί. Νῦν μέν οὖν αὐτήν ἐρήμην ἀφίησι, καί γυμνήν τῆς οἰκείας ἐνεργείας, ἵνα αὐτῆς δείξας τήν ἀσθένειαν, πιστώσηται αὐτῆς καί τήν φύσιν· νῦν δέ αὐτήν ἀποκρύπτει, ἵνα μάθῃς ὅτι οὐ ψιλός ἄνθρωπος ἦν. Ὥσπερ γάρ εἰ διά παντός τά ἀνθρώπινα ἐδείκνυτο, τοῦτο ἄν ἐνομίσθη· οὕτως εἰ διά παντός τά τῆς Θεότητος ἐπετέλει, ἠπιστήθη ἄν ὁ τῆς οἰκονομίας λόγος. ∆ιά τοῦτο καί ποικίλλει, καί ἀναμίγνυσι καί τά ῥήματα καί τά πράγματα, ἵνα μήτε τῇ Παύλου Σαμωσατέως, μήτε τῇ Μαρκίωνος καί Μανιχαίου νόσῳ καί μανίᾳ παράσχῃ πρόφασιν. ∆ιά τοῦτο καί προλέγει τό ἐσόμενον ὡς Θεός, καί ἀναδύεται πάλιν ὡς ἄνθρωπος." Τί δέ καί ὁ τῆς Ἀλεξανδρέων καθηγητής Κύριλλος ἐν τῷ εἰκοστῷ τετάρτῳ τοῦ Θησαυροῦ κεφαλαίῳ παιδεύει, σαφῶς