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exists as an uncompounded whole; so also its will. Behold then, I have spoken of that which is before the incarnation; and all will agree with me, (15A_360> as one who has spoken the truth. And you yourself, whether you will or not. Tell us then, concerning that which is after the incarnation, what name does it have. Search the whole Old and New Testament. You, tell the 0269 name of this one will devised for Christ. Search, and do not hesitate. But then, because the divine will is called divine, and the human will is called human, would you say that Christ has a theandric will? I do not think so. Because the Father and the Holy Spirit do not have a theandric will. But then would you dare to say composite? Likewise, this is again novel to the Godhead. But then would you say natural? you too would confuse them according to Severus; for it is impossible for two natures or natural wills to become one nature or one natural will without confusion. But hypostatic? and again you will alienate the Son from the Father, and introducing three wills you will be seen not agreeing with one another, just as with the hypostases.

If you say the one will and energy as of one, you will be compelled to say the will and energy as of one Father, and as of one Spirit, whether you will it or not, and the argument will be found lapsing into polytheism. And if you say relative; you introduce the personal division of Nestorius. But if you say contrary to nature, you corrupt the existence of the one who wills; for that which is contrary to nature is corruption to the nature, as the Fathers have defined. But then will you tear the monad apart again, and move us to calculations into two-thirds and one-thirds of your one will, so that we may find how much is divine, and how much is human. Likewise also how much is uncreated, and how much is created, and simply as it is pleasing for you to say. Tell us the name of the will, which is advocated by you in Christ, place it among the anonymous Psalms, so that it may at least find room and place there. Because, most learned one, we are not able to confess anything that is nameless (15A_362>. And as is likely, until now it has not been revealed to any of the earth-born. Inscribe therefore definitively from patristic teachings, and formulate for us the declaration of its name. For what things we number, these we also confess, according to the great and God-revealing Basil. I say, that the life-giving flesh of the Son of God, had in God the Word himself all the supernatural things of its own nature, contributing the two natures to one person and one hypostasis of God the Word. For we worship together one Son, as one of the Holy Trinity, with the Father and the Holy Spirit, as before the ages, now and unto all ages, and after the ages of ages. Amen.

CHAPTERS 10 ON THE TWO WILLS OF THE LORD ... Chapters 10 concerning the two wills of our Lord and God and Savior

Jesus Christ. And it was written to the orthodox. (15A_364> 1. If, just as the Word is of one hypostasis with 0272 the

flesh, so also there is one will according to some, blessed ones, it is necessary just as in hypostasis, so also in will to differ both from us and from the Father. And how will the identity of nature with the Father be shown by the difference of the wills.

2. In those things in which the Word is one with the flesh, in these he is separated from the Father, and in those things in which he is one with the Father, in these he is distinguished from the flesh. But if he has one will with the flesh according to some, blessed ones, then by his will he was separated from the Father.

3. If in those things in which the Word is united to the Father and the Spirit, in these he is judged to differ from the flesh; and he is united in will to the Father and the Spirit according to the common opinion of Christians, therefore by the will of the flesh he differs from the Father and the Spirit;

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ἀσύνθετος ὁλότητι ὑπάρχει· οὕτω καί τό αὐτῆς θέλημα. Ἰδού οὖν τό πρό τῆς ἐναθρωπήσεως εἶπον· καί πάντες μοι συμφθέγξονται, (15Α_360> ὡς τήν ἀλήθειαν εἰρηκότι. Καί σύ αὐτός, εἰ θέλεις, καί οὐ θέλεις. Εἰπέ οὖν ἡμῖν τό μετά τήν ἐνανθρώπησιν, ποῖον ὄνομα ἔχει. Ζήτησον Παλαιάν καί Καινήν ∆ιαθήκην ὅλην. Εἰπέ τούτου σύ τοῦ ἐφευρισκομένου ἐπί Χριστοῦ ἑνός θελήματος τό 0269 ὄνομα. Ζήτησον, καί μή ὀκνήσῃς. Ἀλλ᾿ ἄρα ἐπειδή τό θεῖον θέλημα, θεῖον λέγεται, καί τό ἀνθρώπινον θέλημα, ἀνθρώπινον λέγεται, θεανδρικόν θέλημα εἴποις τόν Χριστόν ἔχειν; οὐ νομίζω. Ἐπειδή ὁ Πατήρ καί τό ἅγιον Πνεῦμα θεανδρικόν οὐκ ἔχει θέλημα. Ἀλλ᾿ ἄρα σύνθετον τολμήσῃς εἰπεῖν; Ὁμοίως πάλιν καινόν τῇ Θεότητι τοῦτο. Ἀλλ᾿ ἄρα φυσικόν εἴπῃς; συγχύσεις καί σύ κατά Σευῆρον· δύο γάρ φύσεις ἤ φυσικά θελήματα, μία φύσις, ἤ ἕν φυσικόν θέλημα γενέσθαι ἄνευ συγχύσεως ἀδύνατον. Ἀλλ᾿ ὑποστατικόν; καί πάλιν ἀλλοτριώσεις τόν Υἱόν τοῦ Πατρός, καί τρεῖς θελήσεις εἰσάγων φανήσῃ μή συμβαινούσας ἀλλήλαις, ὥσπερ καί τάς ὑποστάσεις.

Ἐάν εἴπῃς τήν ὡς ἑνός μίαν θέλησιν καί ἐνέργειαν, ἀναγκασθήσῃ τήν ὡς ἑνός τοῦ Πατρός, καί τήν ὡς ἑνός τοῦ Πνεύματος εἰπεῖν, κἄν θέλῃς καί μή θέλῃς θέλησιν καί ἐνέργειαν, καί εὑρεθήσεται εἰς πολυθεΐαν ἐκπίπτων ὁ λόγος. Ἐάν καί σχετική εἴπῃς· Νεστορίου εἰσάγεις προσωπικήν διαίρεσιν. Εἰ δέ καί παρά φύσιν εἴπῃς, φθείρεις τήν ὕπαρξιν τοῦ θέλοντος· φθορά γάρ τῇ φύσει τό παρά φύσιν ἐστί, καθώς οἱ Πατέρες ὡρίσαντο. Ἀλλ᾿ ἄρα τήν μονάδα πάλιν ἀνασπαράξεις, καί εἰς ψήφους ἡμᾶς κινήσεις εἰς διμοιρότριτα τοῦ παρά σοῦ ἑνός θελήματος, ὅπως μαθεῖν εὕρωμεν κατά πόσον ἐστί θεῖον, καί κατά πόσον ἀνθρώπινον. Ὁμοίως καί κατά πόσον ἄκτιστον, καί κατά πόσον κτιστόν, καί ἁπλῶς ὡς ἔστι σοι φίλον εἰπεῖν. Εἰπέ ἡμῖν τό ὄνομα τοῦ θελήματος, τοῦ παρά σοῦ πρεσβευομένου ἐπί Χριστοῦ, σύνταξον αὐτό μετά τῶν ἀνωνύμων Ψαλμῶν, ὅπως κἄν ἐκεῖ χώραν καί τόπον εὕρῃ. Ἐπειδή, λογιώτατε, ἡμεῖς ἀνώνυμον τί ποτε (15Α_362> ὁμολογῆσαι οὐ δυνάμεθα. Ὡς εἰκός δέ, μέχρι τοῦ νῦν τινί τῶν γηγενῶν οὐ πεφανέρωται. Ἐγχάραξον οὖν ὁριστικῶς ἐκ πατρικῶν διδάσκαλιῶν, καί τήν τοῦ ὀνόματος δήλωσιν διατύπωσον ἡμῖν. Ἅ γάρ ἀριθμοῦμεν ἡμεῖς, ταῦτα καί ὁμολογοῦμεν, κατά τόν μέγαν καί θεοφάντορα Βασίλειον. Ἐγώ λέγω, ὅτι ἡ ζωοποιός σάρξ τοῦ Υἱοῦ τοῦ Θεοῦ, ἐν αὐτῷ ἔσχε τῷ Θεῷ Λόγῳ πάντα τά ὑπερφυᾶ τῆς ἰδίας φύσεως, εἰς ἕν πρόσωπον καί μίαν ὑπόστασιν τοῦ Θεοῦ Λόγου, τάς δύο φύσεις συντελούσας. Ἕνα γάρ Υἱόν, ὡς ἕνα τῆς ἁγίας Τριάδος συμπροσκυνοῦμεν Πατρί καί ἁγίῳ Πνεύματι, ὡς πρό τῶν αἰώνων, νῦν καί εἰς τούς σύμπαντας εἰῶνας, καί μετά τούς αἰῶνας τῶν αἰώνων. Ἀμήν.

ΚΕΦΑΛΑΙΑ Ι' ΠΕΡΙ ΤΩΝ ∆ΥΟ ΘΕΛΗΜΑΤΩΝ ΤΟΥ ΚΥΡΙΟΥ ... Κεφάλαια ι´ περί τῶν δύο θελημάτων τοῦ Κυρίου καί Θεοῦ καί Σωτῆρος ἡμῶν

Ἰησοῦ Χριστοῦ. Ἐγράφη δέ πρός ὀρθοδόξους. (15Α_364> α´. Εἰ ὡσπερ μιᾶς ὑποστάσεώς ἐστιν ὁ Λόγος μετά 0272 τῆς

σαρκός, οὕτω καί ἕν θέλημα κατά τινας, εὐλογημένοι ἀνάγκη ὥσπερ τῇ ὑποστάσει, οὕτω καί τῷ θελήματι καί ἡμῶν καί τοῦ Πατρός διαφέρειν. Καί πῶς ἡ τῆς φύσεως πρός τόν Πατέρα ταυτότης, τῇ διαφορᾷ τῶν θελημάτων δειχθήσεται.

β´. Οἷς ὁ Λόγος τό ἕν ἔχει μετά τῆς σαρκός, τούτοις τοῦ Πατρός χωρίζεται, καί οἷς τό ἕν ἔχει μετά τοῦ Πατρός, τούτοις τῆς σαρκός διακρίνεται. Εἰ δέ ἕν θέλημα μετά τῆς σαρκός κατά τινας, εὐλογημένοι, ἄρα τῷ θελήματι τοῦ Πατρός ἐχωρίσθη.

γ´. Εἰ οἷς ἥνωται ὁ Λόγος τῷ Πατρί καί τῷ Πνεύματι, τούτοις τῆς σαρκός διαφέρειν κρίνεται· ἥνωται δέ κατά τήν κοινήν τῶν Χριστιανῶν δόξαν τῷ θελήματι Πατρί καί Πνεύματι, ἄρα θελήματι τῆς σαρκός διαφέρει τοῦ Πατρός καί Πνεύματος·