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To which, as you see, most excellent ones, both the writings and before them the doctrines you are examining, a union has been established that is in all things very consonant and in agreement; or rather, I should say, a union that has now, I know not how, on account of our sins, been introduced against the blameless faith, sanctioning the one will in Christ, and the one energy, like the foolish. The one will, by saying: "Wherefore, following the holy Fathers in all things, and in this, we confess one will of our Lord Jesus Christ." And the one energy, by asserting: "But indeed for to advocate two wills is to follow this, that is, the observance of two energies." For if it is determined that the wills follow the energy, it is altogether necessary, since that which follows is sanctioned by it—I mean the one will—that the leading principle is also sanctioned, that is, the one energy. For, hastening to introduce this sophistically with the one will, it decreed according to opinion that the will follows the energy. (176) Therefore it also knows the Fathers whom it followed in this and in all things: not the true ones, but those who are not holy at all. For surely no one would ever say that Athanasius of blessed memory spoke of one will, since he clearly cries out as we have presented before: "He shows two wills here: the one, human, the other, divine." Nor Gregory the Theologian, saying concerning the human will of the Savior: "For His willing is not contrary to God, being wholly deified." Nor his namesake, the teacher of Nyssa: "The soul wills, the body touches," asserting, and: "By the acting body, and by the impulse of the will that arises in the soul." And: "Willing through the soul, but touching through the body," and, "The human will is one thing, and the divine another, and saying: Not My will, He indicated in the word the human will; but adding, But Yours, He showed the affinity of His own divinity to the Father." Nor John Chrysostom, instructing: "For the words show not only agony, but two wills. And if this were said of the divinity, a certain contradiction arises. But if of the flesh, the things said are reasonable. For the flesh's not willing to die is not a matter of condemnation, for this is of nature. But He demonstrates all things of nature without sin, and with great superabundance." Nor Cyril of Alexandria, wisely teaching: "For this was the will of the Father, to carry out the economy to the end. But He also has the not willing to die, because the flesh naturally shrinks from death." And: "He has the will to die for all, because the divine nature has so willed; but it is unwilling because of the flesh naturally shrinking from death." Nor Severian, the president of Gabala, testifying, "So that He shows two wills: the one divine, the other human." But neither concerning one confession the great confessor Ambrose, wisely preaching, "For in what way is the same energy of a different essence? For can there be one energy where there is a different essence?" Nor Cyril of Jerusalem, instructing, "He showed the dual energy, suffering as man, but acting as the same God." Nor the divine Leo, wisely declaring, "For each form operates in communion with the other that which it has as its own. Nor Chrysostom again. "And in other things, the energy of the conjoined natures is different, that of the humanity and that of the divinity; but concerning mercy, the double energy concurs; and so I have perceived two energies." Nor likewise Cyril, the most holy teacher of Alexandria, "For we shall certainly not grant that there is one natural energy of God and creature."

(177) It proclaims these, or some of these, to be not holy, nor indeed approved mystagogues of the Church; but also their doctrine concerning both two wills and energies

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Οἷς, ὡς ὁρᾶτε, πανάριστοι, τάτε γράμματα, καί πρό τούτων διασκοποῦντες τά δόγματα, λίαν ἐν πᾶσι ὁμόφωνάς τε καί ὁμόλογος, ἤ, οὐκ οἶδ᾿ ὅπως, νῦν διά τάς ἁμαρτίας ἡμῶν ἐπεισφρήσασα κατά τῆς ἀμωμήτου πίστεως καθέστηκεν ἕνωσις, τό ἕν ἐπί Χριστοῦ θέλημα κυροῦσα, καί τήν μίαν ἐνέργειαν ὁμοίως τοῖς ἄφροσι. Τό μέν ἕν θέλημα διά τοῦ λέγειν· " Ὅθεν τοῖς ἁγίοις Πατράσιν ἐν ἅπασι, καί ἐν τούτῳ κατακολουθοῦντες, ἕν θέλημα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ὁμολογοῦμεν." Τήν δέ μίαν ἐνέργειαν, διά τοῦ φάσκειν· " Ἀλλά γάρ καί ἕπεσθαι ταύτῃ, τουτέστι τηρήσει τῶν δύο ἐνεργειῶν, τό καί δύο πρεσβεύειν θελήματα." Καί γάρ εἰ ἕπεσθαι τῇ ἐνεργείᾳ τά θελήματα διορίζεται, πᾶσά πως ἀνάγκη, τοῦ ἑπομένου πρός αὐτῆς κυρωθέντος, λέγω δή τοῦ ἑνός θελήματος, κυροῦσθαι καί τό ἡγούμενον, ἤγουν τήν μίαν ἐνέργειαν. Ταύτην γάρ ἐπειγομένη σοφιστικῶς τῇ μιᾷ θελήσει συνεισαγαγεῖν, ἕπεσθαι τῇ ἐνεργείᾳ τήν θέλησιν κατά δόξαν ἐθέσπισεν. (176) ∆ιό καί Πατέρας οἶδεν οἷς ἐν τούτῳ καί πᾶσι κατηκολούθησεν, οὐ τούς ὄντως, ἀλλά τούς μηδ᾿ ὅλως ἁγίους. Οὐ γάρ δήπου ποτ᾿ ἄν περί ἑνός θελήματος φήσειέ τις Ἀθανάσιον τόν ἀοίδιμον, διαῤῥήδην βοῶντα καθάπερ φθάσαντες παρέστημεν ἡ ∆ύο θελήματα ἐνταῦθα δείκνυσι· τό μέν, ἀνθρώπινον, τό δέ, θεϊκόν." Οὐ Γρηγόριον τόν Θεολόγον, περί τοῦ ἀνθρωπικοῦ τοῦ Σωτῆρος θελήματος λέγοντα· "Τό γάρ ἐκείνου θέλειν, οὐδέ ὑπεναντίον Θεῷ, θεωθέν ὅλον." Οὐ τόν ὁμώνυμον αὐτῷ Νυσσαέων καθηγητήν· " Ἡ ψυχή θέλει, τό σῶμα ἅπτεται, φάσκοντα," καί· "Τῷ ἐνεργοῦντι σώματι, καί τῇ ὁρμῇ τοῦ ἐν τῇ ψυχῇ γινομένου θελήματος." Καί· "Θέλων μέν διά τῆς ψυχῆς, ἁπτόμενος δέ διά τοῦ σώματος," καί, " Ἄλλον τό ἀνθρώπινον θέλημα, καί τό θεῖον ἄλλον, καί εἰπών· Μή τό ἐμόν, τό ἀνθρώπινον τῷ λόγῳ ἐσήμανεν· προσθείς δέ, Τό σόν, ἔδειξε τό συναφές τῆς ἑαυτοῦ πρός τόν Πατέρα θεότητος." Οὐ τόν Χρυσόστομον Ἰωάννην, παιδεύοντα· "Οὐ γάρ ἀγωνιᾷν μόνον ἐμφαίνει τά ῥήματα, ἀλλά δύο θελήματα. Καί ἄν μέν ἐπί τῆς θεότητος τό εἰρημένον ἦν τοῦτο, ἀντιλογία τις γίνεται. Ἄν δέ ἐπί τῆς σαρκός, ἔχει λόγον τά εἰρημένα. Οὐ γάρ τό μή θέλειν ἀποθανεῖν τήν σάρκα κατάγνωσις· φύσεως γάρ ἐστι τοῦτο. Αὐτός δέ τά τῆς φύσεως ἅπαντα χωρίς ἁμαρτίας ἐπιδείκνυται, καί μετά πολλῆς τῆς περιουσίας." Οὐ Κύριλλον τόν Ἀλεξανδρείας σοφῶς ἐκδιδάσκοντα· "Τοῦτο γάρ ἦν τό θέλημα τοῦ Πατρός, εἰς τέλος διεξαγαγεῖν τήν οἰκονομίαν. Ἔχει δέ καί τό μή θέλειν ἀποθανεῖν, διά τό παραιτεῖσθαι τήν σάρκα τόν θάνατον φυσικῶς." Καί· "Θελητόν μέν ἔχει τό ὑπέρ πάντων τεθνάναι, διά τό βεβουλῆσθαι τήν θείαν φύσιν· ἀνεθέλητον δέ διά τήν σάρκα παραιτουμένην τόν θάνατον φυσικῶς." Οὐ Σευεριανόν τόν τῶν Γαβάλων πρόεδρον, μαρτυρούμενον, " Ὥστε δύο θελήματα ἐμφαίνει· τό μέν θεῖον· τό δέ ἀνθρώπινον." Ἀλλ᾿ οὐδέ περί μιᾶς ὁμολογίας τόν μέγαν ὁμολογητήν Ἀμβρόσιον, ἐμφρόνως κηρύττοντα, "Ποίῳ γάρ τρόπῳ ἡ αὐτῇ ἐνέργεια διαφόρου ἐστίν οὐσίας. Μή γάρ δύναται μία ἐνέργεια εἶναι, ὅ που διάφορος οὐσία ἐστίν." Οὐ Κύριλλον τόν Ἱεροσολύμων, παρεγγυώμενον, " Ἔδειξε τήν διπλῆν ἐνέργειαν, πάσχων μέν, ὡς ἄνθρωπος, ἐνεργῶν δέ, ὡς Θεός ὁ αὐτός." Οὐ Λέοντα τόν θεῖον, ἀποφωνοῦντά τε συνετῶς, " Ἐνεργεῖ γάρ ἑκατέρα μορφή μετά τῆς θατέρου κοινωνίας, ὅπερ ἴδιον ἔσχηκεν. Οὐ τόν Χρυσόστομον αὖθις. Καί ἐν μέν τοῖς ἄλλοις, τῶν συναφθεισῶν φύσεων διάφορος ἡ ἐνέργεια, τῆς ἀνθρωπότητος καί τῆς θεότητος· περί δέ τήν ἐλεημοσύνην, συντρέχει τό τῆς διπλῆς ἐνεργείας· καί δύο λοιπόν ἐνεργειῶν ᾐσθόμην." Οὐ Κύριλλον ὁμοίως τόν Ἀλεξανδρείας ἱερώτατον καθηγητήν, "Οὐ γάρ μίαν δήπου εἶναι φυσικήν τήν ἐνέργειαν δώσομεν Θεοῦ καί ποιήματος."

(177) Τούτους, ἤ τινας τούτων, οὐχ ἁγίους, οὔτε μήν ἐγκρίτους εἶναι διαγορεύει τῆς Ἐκκλησίας μυσταγωγούς· ἀλλά καί τήν αὐτῶν περί τε θελήματων δύο καί ἐνεργειῶν