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as man He possessed neither according to the body, through its members, any unnatural activity whatsoever, nor indeed according to the soul a contrary or irrational movement of the will, as we do, "since He was also born beyond the law of human nature."

But even more clearly in what follows he shows that his argument was to reject only the passible will in the Savior, but not the natural one. And that indeed, even as it concurred in the natural and human [will] with the Fatherly and divine, having no difference from it out of opposition, but giving himself to us as a model, he voluntarily subjected his own; and he established the Fatherly [will], which we too, by imitating him, having set aside our own, might fulfill the divine will with all zeal, saying thus: And though it is written, "For I came not to do my own will, but the will of the Father who sent me; and, Not what I will, but what (15Α_322> you, Father, these are not of a different will," that is, a contrary and opposing one, "but of the assumed human economy" compassionately appropriating what is ours. "For He said these things for our sake, to whom the Teacher of piety has given an example, that we may follow in His footsteps; and that each of us might not prefer his own will, but rather the will of the Lord in all things." Not, therefore, as I said, an abolition of the natural and human will, but he makes [one] of the passible and unnatural; and to speak generally, he bears witness that the God incarnate for us is, in what concerns us, free from all 0244 sin.

And to speak concisely, by the one will, I think he means that only the divine will preceded his birth in the flesh; and by "there not being a difference of will," that it was not contrary or opposing, but wholly concurrent and united. Whence, when he says that our nature was assumed by the divinity, he makes mention of one will; but when he brings forward in his argument, 'I came not to do my own will', leaving aside number, "these things are not," he says, "of a different will," that is, contrary and opposed, from which it is manifestly concluded that there are two wills according to nature in the Savior. For if he did not have a contrary [will], he had a natural one as man. For what is not contrary is surely natural, and no one will deny it; for there is nothing in nature or in things according to nature that is utterly contrary. Therefore it is a fearful thing to impose upon him many things which he has not properly written in his own words, and for those with contrary [views] to contrive to make the man's writings a cloak for their own doctrine, which is not the best, explaining these things in another way, contrary to his purpose. For he has his argument on his side, driving away every attack of the slanderer.

(15Α_324> And so I for my part suppose his meaning to be, being pure of all suspicion. But the most devout presbyter, the lord abbas Anastasius, has made this more certain for me, having returned from elder Rome, a man if ever there was one adorned with divine virtue and wisdom; and he said that much discussion had been raised by him with the most sacred men there of the great Church, concerning the letter written by them to Sergius, asking for what reason and how the "one will" was inserted into it, and he found them vexed at this, and making apology, and in addition to them, the one who dictated it in Latin at his command, the lord abbas John, a most holy fellow laborer, maintaining that they had in no way made mention in it by number of "one" will at all, even though this has now been fabricated by those who translated it into the Greek language. Nor indeed any authorization or 0245 expulsion of the natural human will of the Savior, but a complete rejection and abolition of that which is according to us and is corrupt, by which also the war of kindred things against one another is established, wishing to show that the flesh that was assumed was pure of all sin, according to the

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ἄνθρωπος οὔτε κατά σῶμα διά τῶν μελῶν τήν οἱανοῦν ἐκέκτητο παρά φύσιν ἐνέργειαν, οὔτε μήν κατά ψυχήν θελήματος ἐναντίαν ἤ παράλογον κίνησιν, ὥσπερ ἡμεῖς, "ἐπειδή καί ὑπέρ νόμον ἀνθρωπίνης φύσεως ἐτέχθη».

Τρανώτερον δέ κἀν τοῖς ἑξῆς παρίστησιν, ὡς ὁ λόγος ἦν αὐτοῦ μόνον τό ἐμπαθές, ἀλλ᾿ οὐ τό φυσικόν ἐπί τοῦ Σωτῆρος ἀποδιορίσασθαι θέλημα. Καί ὅτιπερ, κἀν τῷ φυσικῷ καί ἀνθρωπίνῳ πρός τό Πατρικόν καί θεῖον συνέβαινε μέν, οὐδεμίαν τήν ἐξ ἀντιπράξεως ἔχων πρός ἐκεῖνο διαφοράν, ὑποτύπωσιν δέ διδούς ἡμῖν ἑαυτόν, τό οἰκεῖον ἑκουσίως ὑπέταττεν· συνίστα δέ τό Πατρικόν, ᾧ ἄν καί ἡμεῖς ἐκμιμούμενοι, τό ἑαυτῶν ἀθετήσαντες, τό θεῖον διά πάσης σπουδῆς ἐκπληρώσωμεν, λέγων οὕτως· Κἄν γέγραπται, " Ὅτι οὐκ ἦλθον ποιῆσαι τό θέλημα τό ἐμόν, ἀλλά τοῦ πέμψαντός με Πατρός· καί, Οὐχ ὅ ἐγώ θέλω, ἀλλ᾿ εἴ (15Α_322> τι σύ, Πάτερ, οὔκ εἰσι ταῦτα διαφόρου θελήματος», τουτέστιν ἐναντίου καί ἀντιπράττοντος, «ἀλλά τῆς προσληφθείσης ἀνθρωπίνης οἰκονομίας» οἰκειουμένης συμπαθῶς τά ἡμέτερα. «Ταῦτα γάρ δι᾿ ἡμᾶς ἔλεγεν, οἷς δέδωκεν παράδειγμα ὁ τῆς εὐσεβείας ∆ιδάσκαλος, ἵνα τοῖς ἴχνεσιν αὐτοῦ ἑπώμεθα· καί μή τό ἴδιον ἕκαστος ἡμῶν, ἀλλά τό τοῦ Κυρίου μᾶλλον ἐν πᾶσι προτιμήσῃ θέλημα». Οὐκ ἀναίρεσιν οὖν, ὡς ἔφην τοῦ φυσικοῦ καί ἀνθρωπίνου θελήματος, ἀλλά τοῦ ἐμπαθοῦς καί παρά φύσιν ποιεῖ· καί διόλου φάναι, τό πάσης 0244 ἁμαρτίας ἐλεύθερον τό καθ᾿ ἡμᾶς, ἐπιμαρτύρεται τόν δι᾿ ἡμᾶς σαρκωθέντα Θεόν.

Καί ἵν᾿ ἐπιτόμως εἴπω, διά τοῦ ἑνός θελήματος, τό μόνην τῆς αὐτοῦ κατά σάρκα γεννήσεως τήν θείαν προκαθηγήσασθαι θέλησιν δηλοῦν αὐτόν οἶμαι· διά δέ τοῦ «μή ὑπάρχειν θελήματος διαφοράν», τό ἐναντίον οὐκ ἔχειν ἤ ἀντιπράττον, ἀλλά τό συμβαῖνον δι᾿ ὅλου καί ἡνωμένον. Ὅθεν ἡνίκα μέν τήν ἡμετέραν φύσιν ἐκ τῆς θεότητος προσειλῆφθαι λέγῃ, θελήματος ἑνός μνημονεύει· ἡνίκα δέ τό, Οὐκ ἦλθον ποιῆσαι τό θέλημα τό ἐμόν, εἰς μέσον τῷ λόγῳ προτίθησι, τόν ἀριθμόν ἀφείς, " Οὐκ εἰσί ταῦτα, φησί, διαφόρου θελήματος», τουτέστιν ἐναντίου καί ἀντικειμένου, ἐξ οὗ τό δύο κατά φύσιν ὑπάρχειν ἐν τῷ Σωτῆρι θελήματα προδήλως συνάγεται. Εἰ γάρ ἐναντίον οὐκ εἶχεν, φυσικόν εἶχεν ὡς ἄνθρωπος. Τό γάρ οὐκ ἐναντίον, φυσικόν πάντως, καί οὐδείς ἀντερεῖ· οὐδέν γάρ ἐν τῇ φύσει ἤ τοῖς κατά φύσιν παντελῶς ἐναντίον· ∆έος οὖν πολλά βαίνειν ἐπιβαλεῖν, ὅ μή κυρίως ἐν τοῖς ἑαυτοῦ γέγραφε λόγοις, καί μηχανᾶσθαι τούς δι᾿ ἐναντίας οἰκείας δόξης ὡς οὐκ ἀρίστης ἐπικάλυμμα ποιεῖν τἀνδρός τά γράμματα, καθ᾿ ἕτερον ταῦτα παρά τόν ἐκείνου σκοπόν παραξηγουμένους. Συνηγοροῦντα γάρ ἔχει τόν λόγον, πᾶσαν τοῦ ἐπηρεαστοῦ καταδρομήν ἀπελαύνοντα.

(15Α_324> Καί οὕτω μέν ἐγώ γε τόν νοῦν ἔχειν ὑπολαμβάνω, πάσης ὄντα καθαρόν ὑποψίας. Βεβαιότερον δέ μοι τοῦτον πεποίηκεν ἐκ τῆς πρεσβυτέραςῬώμης ἐπανελθών ὁ ὁσιώτατος πρσβύτερος κύριος ἀββᾶς Ἀναστάσιος, ἀνήρ εἰ καί τις ἄλλος ἀρετῇ τε θείᾳ καί φρονήσει κεκοσμημένος· καί φήσας ὡς πολύς αὐτῷ λόγος κεκίνηται πρός τούς ἐκεῖσε τῆς μεγάλης Ἐκκλησίας ἱερωτάτους ἄνδρας, δια τήν πρός Σέργιον ἐξ αὐτῶν γραφεῖσαν ἐπιστολήν, ὅτου χάριν καί πῶς αὐτῇ διερωτῶν ἐνετάγη τό ἕν θέλημα, καί εὗρεν ἀσχάλλοντας ἐν τούτῳ, καί ἀπολογουμένους, καί πρός αὐτοῖς τόν ταύτην ἐν Λατίνοις ὑπαγορεύσαντα, κατά κέλευσιν αὐτοῦ κύριον ἀββᾶν Ἰωάννην ἁγιώτατον σύμπονον, ἰσχυριζόμενον ὡς οὐδαμῶς ἐπίμνησιν ἐν αὐτῇ δι᾿ ἀριθμοῦ πεποίηνται ἑνός τό παράπαν θελήματος, εἰ καί τοῦτο νῦν ἀνεπλάσθη παρά τῶν ταύτην ἑρμηνευσάντων εἰς τήν Ἑλλάδα φωνήν. Οὔτε μήν τήν οἱανοῦν κυρίωσιν ἤ 0245 ἐκβολήν τοῦ κατά τό ἀνθρώπινον φυσικοῦ τοῦ Σωτῆρος θελήματος, ἀλλά τοῦ καθ᾿ ἡμᾶς καί διαβεβλημένου τελείαν ἀποσκευήν καί ἀναίρεσιν, καθ᾿ ὅ καί ὁ πρός ἄλληλα τῶν ὁμογενῶν συνίσταται πόλεμος, δεῖξαι βουλόμενοι πάσης οὖσαν καθαράν ἁμαρτίας τήν προσληφθεῖσαν σάρκα, κατά τήν