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let us hear: "When therefore He appears to shrink from death, and says, *If it is possible, let this cup pass from me*, consider again that the flesh, shrinking from death, was taught, being borne by God the Word, to suffer this no longer; (165) for He said to the Father, *Not as I will, but as you will*. For as He is Word and God, He Himself did not fear death, but He was hastening to carry out the economy to the end. For this is the will of the Father. And He also had the not willing to die, because the flesh naturally refuses death." And this one, commenting on the great evangelist John, says, "Christ Himself made the statement concerning this, teaching that to have died for all is willed, because the divine nature has so determined; but it is unwilled, on account of the sufferings on the cross. And as far as it pertained to the flesh which refuses death, He says such things." And the divine Severianus, who was bishop of Gabala, on *Father, let this cup pass from me*; and on *Father, save me from this hour*. "The Lord, anticipating, stops the mouths of the heretics, in order to show that He put on this body subject to much suffering, which agonizes at death, which trembles at the violence of death, which is grieved and troubled at the end of life. He says, *Now is my soul troubled. My soul is very sorrowful, even to death*; not my divinity; for the Divine is impassible and untroubled and fearless. For the spirit, says the Lord, is willing, but the flesh is weak. So He shows two wills: the one, divine; the other, human."

But I think it has been sufficiently shown by the God-bearers the argument concerning both the duality of wills of the same one, and of one and another, and of a divine and a human will, and of death being both willed and unwilled by the Savior; the one, because of what He was from the beginning; the other, because of what He later became. We must begin, then, also the argument concerning the difference of energies, and the duality, in order for us, with the testimonies of the divinely-inspired Fathers sealing this as well. For example, the great confessor and teacher Ambrose, the archbishop of Milan, in his second discourse to Gratian, sets forth these things: "Therefore, equal in form, but the same one is lesser in the assumption of the flesh, and in the suffering of man. For in what way can the same nature be lesser and equal? And how, if it is lesser, does the same one likewise do what the Father does? For in what way is the same energy from a different substance? (168) For can the lesser operate in the same way as the greater? Or can there be one energy where there is a different substance?" And indeed the hierarch of Jerusalem, the celebrated Cyril, in his discourse on the Gospel saying where the Lord made the water wine, of which the beginning is: "A wonder, and this a wonder it became. He worked a miracle; He showed the double energy, suffering as man, but operating as God, the same one; for not another and another, even if in one way and another." And so also the primate of the great Church of the Romans, Leo the all-powerful and all-holy, in his dogmatic tome to Flavian of blessed memory against Nestorius and Eutyches of ill-repute: "For each form operates in communion with the other that which is proper to it; the Word, on the one hand, performing that which is of the Word, and the body, on the other, executing that which is of the body; and the one of them shines forth in miracles, while the other has submitted to insults." But John, who possessed a mouth of gold, or rather of Christ, in his discourse on the Widow, who offered the two mites in the Treasury, of which the beginning is: "Simple is the name of fasting. And in the other things of the united natures, the energy of the humanity is different, and the power of the divinity is different. For example, what I am saying: Below He toils, and above He holds together the elements; Below He hungers,

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ἐπακούσωμεν· " Ὅταν οὖν φαίνεται δειλιῶν τό θάνατον, καί λέγων· Εἰ δυνατόν, παρελθέτω ἀπ᾿ ἐμοῦ τό ποτήριον τοῦτο, ἐννόει πάλιν ὅτι δειλιῶσα τόν θάνατον ἡ σάρξ, ἐδιδάσκετο φορουμένη ὑπό τοῦ Θεοῦ Λόγου μηκέτι τοῦτο πάσχειν· (165) ἔλεγε γάρ πρός τόν Πατέρα· Οὐχ ὡς ἐγώ θέλω, ἀλλ᾿ ὡς σύ. Οὐκ ἐφοβεῖτο μέν γάρ καθό Λόγος ἐστί καί Θεός τόν θάνατον αὐτός, ἀλλ᾿ εἰς τέλος διεξάγειν οἰκονομίαν ἠπείγετο. Τοῦτο γάρ ἐστι τό θέλημα τοῦ Πατρός. Ἐχει δέ καί τό μή θέλειν ἀποθανεῖν, διά τό παραιτεῖσθαι τήν σάρκα τό θάνατον φυσικῶς." Οὗτος δέ τόν μέγαν εὐαγγελιστήν Ἰωάννην ὑπομνηματίζων φησίν, " Ὁ αὐτός τόν ἐπί τούτῳ λόγον ἀποιήσατο ὁ Χριστός, διδάσκων, ὅτι τό ὑπέρ πάντων τεθνᾶναι θελητόν μέν ἔχει, διά τό βεβουλῆσθαι τήν θείαν φύσιν· ἀνεθέλητον δέ, διά τά ἐπί τῷ σταυρῷ πάθη. Καί τό ὅσον ἦκεν εἰς τήν σάρκα παραιτουμένην τό θάνατον, τά τοιαῦτά φησιν." Ὁ δέ Γαβαλῶν ἐπισκοπήσας Σευεριανός ὁ θεσπέσιος, εἰς τό, Πάτερ, παρελθέτω τό ποτήριον τοῦτο ἀπ᾿ ἐμοῦ· καί εἰς τό, Πάτερ, σῶσόν με ἀπό τῆς ὥρας ταύτης. "Προλαβών ὁ Κύριος ἐμφράττει τῶν αἱρετικῶν τά στόματα, ἵνα δείξῃ ὅτι τό πολυπαθές τοῦτο ἐνεδύσατο σῶμα, τό ἀγωνιῶν τό θάνατον· τό τρέμον τοῦ θανάτου τήν βίαν· τό λυπούμενον καί ταραττόμενον πρός τό τοῦ βίου τέλος. Λέγει· Νῦν ἡ ψυχῇ μου τετάρακται. Περίλυπός ἐστι ἡ ψυχή μου ἕως θανάτου· οὐχ ἡ θεότης μου· ἀπαθές γάρ τό Θεῖον καί ἀτάρακτον καί ἀδειλίατον. Τό γάρ πνεῦμα, φησίν ὁ Κύριος, πρόθυμον· ἡ δέ σάρξ ἀσθενής. Ὥστε δύο θελήματα ἐμφαίνει· τό μέν, θεῖον· τό δέ, ἀνθρώπινον."

Ἀλλ᾿ οἶμαι ἱκανῶς δεδεῖχθαι τοῖς θεοφόροις τόν περί τε δυάδος θελημάτων τοῦ αὐτοῦ λόγον, καί ἄλλου καί ἄλλου, καί θείου καί ἀνθρωπίνου θελήματος, καί τοῦ θελητόν εἶναι καί ἀνεθέλητον τῷ Σωτῆρι τόν θάνατον· τό μέν, διά τό ὅπερ ἦν ἀπ᾿ ἀρχῆς· τό δέ, διά τό ὅπερ ὕστερον γέγονε· Ἀρκτέον δῆτα καί τοῦ περί διαφορᾶς ἐνεργειῶν, καί δυάδος λόγου, κατά τάξιν ἡμῖν ταῖς τῶν θεηγόρων, καί τοῦτο ἐπισφραγίζουσι μαρτυρίαις Πατέρων. Αὐτίκα γοῦν ὁ μέγας ὁμολογητής καί διδάσκαλος Ἀμβρόσιος, ὁ Μεδιολάνων ἀρχιεπίσκοπος, ἐν τῷ πρός Γρατιανόν δευτέρῳ λόγῳ, τάδε διέξεισιν· " Ἴσος οὖν ἐν τῇ μορφῇ, ἐλάττων δέ ὁ αὐτός ἐν τῇ προσλήψει τῆς σαρκός, καί τῷ τοῦ ἀνθρώπου πάθει. Ποίῳ γάρ τρόπῳ δύναται ἡ αὐτή ἐλάττων εἶναι καί ἴση φύσις; πῶς δέ εἰ ἐλάττων ἐστίν, ἡ αὐτή ὁμοίως ποιεῖ ἅπερ ὁ Πατήρ ποιεῖ; Ποίῳ γάρ τρόπῳ ἡ αὐτή ἐνέργεια ἐκ διαφόρου ἐστίν οὐσίας; (168) μή γάρ οὕτω δύναται ἡ ἐλάττων, ὥσπερ ἡ μείζων ἐνεργεῖν; ἤ δύναται μία ἐνέργεια εἶναι, ὅπου διάφορός ἐστιν οὐσία;" Καί μήν ὁ τῆς Ἱεροσολυμιτῶν ἱεράρχης Κύριλλος ὁ ἀοίδιμος, ἐν τῷ εἰς τό εὐαγγελικόν ῥητόν λόγῳ ἔνθα ὁ Κύριος τό ὕδωρ οἶνον ἐποίησεν, οὖ ἡ ἀρχή· "Θαῦμα καί τοῦτο θαῦμα ἐγενήθη. Ἐθαυματούργησεν· ἔδειξεν τήν διπλῆν ἐνέργειαν, πάσχων μέν ὡς ἄνθρωπος, ἐνεργῶν δέ ὡς θεός ὁ αὐτός· οὐ γάρ ἄλλος καί ἄλλος, εἰ καί ἄλλως καί ἄλλως." Οὕτω δέ καί ὁ τῆς μεγάληςῬωμαίων ἔξαρχος Ἐκκλησίας Λέων ὁ παναλκής καί πανίερος, ἐν τῷ πρός τόν ἐν ἁγίοις Φλαβιανόν κατά Νεστορίου καί Εὐτυχοῦς τῶν δυσωνύμων δογματικῷ τόμῳ· " Ἐνεργεῖ γάρ ἐν ἑκατέρᾳ μορφῇ μετά τῆς θατέρου κοινωνίας, ὅπερ ἴδιον ἔσχηκε· τοῦ μέν Λόγου κατεργαζομένου τοῦθ᾿ ὅπερ ἐστί τοῦ Λόγου· τοῦ δέ σώματος ἐκτελοῦντος ἅπερ ἐστί τοῦ σώματος· καί τό μέν αὐτῶν, διαλάμπει τοῖς θαύμασι· τό δέ, ταῖς ὕβρεσιν ὑποπέπτωκεν." Ὁ δέ τό στόμα χρυσοῦν, μᾶλλον δέ Χριστοῦ κεκτημένος Ἰωάννης, ἐν τῷ λόγῳ εἰς τήν Χήραν, τήν τά δύο λεπτά προσενέγκασαν ἐν τῷ Γαζοφυλακίῳ, οὖ ἡ ἀρχή· " Ἁπλῆ μέν ἡ τῆς νηστείας προσηγορία. Καί ἐν μέν τοῖς ἄλλοις τῶν συναφθεισῶν φύσεων διάφορος ἡ ἐνέργεια τῆς ἀνθρωπότητος, καί τῆς θεότητος διάφορος ἡ ἰσχύς. Οἶόν τι λέγω· Κάτω κοπιᾷ, καί ἄνω συγκροτεῖ τά στοιχεῖα· Κάτω πεινᾷ,