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will, and what is of choice. For all these things want to concur for the presentation of wills. And he who does not know these things with exactness, and speaks about wills, is blind and shortsighted, knowing neither what he says nor about what he affirms.

BY THE SAME, 0276 From the questions put to him by Theodore the monk. Nature is, according to the philosophers, the principle of motion and of rest; but according to the Fathers, a species predicated of many and numerically different things, in answer to the question "what kind of thing is it?".

Substance is, according to the philosophers, a self-subsistent thing not needing another for its existence; but according to the Fathers, the natural reality of many things that differ in their hypostases.

An individual is, according to the philosophers, a collection of properties, the sum of which cannot be observed in another; but according to the Fathers, someone like Peter or Paul, or some other person who is distinguished from other human beings by his own personal properties.

Hypostasis is, according to the philosophers, a substance with properties; but according to the Fathers, each particular man, personally distinguished from other human beings.

Of Saint Irenaeus, bishop of Lyons, disciple of Saint John

the apostle and evangelist, from the discourses on faith to Demetrius, deacon of Vienne; the beginning of which is, "Seeking God, hear what David says."

(15Α_372> The will and energy of God is, of all time and place and

age, and of all nature the productive and providential cause. Will is of the intellectual soul, the reason that is in our power, as being its self-determining power. Will is an appetitive intellect and an intellectual appetite, inclining toward what is willed.

Of Clement the Stromatist from the discourse On Providence. Will is a natural power, appetitive of that which is according to nature. Will is a natural appetite, suitable to the rational nature. Will is a natural, self-determining movement of a self-ruling intellect; or an intellect moving of its own accord concerning something. Self-determination is an intellect moving according to nature; or a self-ruling intellectual movement of the soul.

0277 Of Saint Alexander, pope of Alexandria, from the to Aeglon

bishop of Cynopolis, Letter against the Arians. Will is a natural, voluntary power of every intellectual being, as having nothing involuntary even according to its substance. Of Saint Eustathius, Patriarch of Antioch, from the discourse On the Soul. Will is a natural movement of the reason within us. Will is a rational and vital appetite.

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θέλημα, καί τί προαιρετικόν. Ταῦτα γάρ πάντα συνδραμεῖν θέλουσι πρός τήν τῶν θελημάτων παράστασιν. Καί ὁ μή ταῦτα γινώσκων μετά ἀκριβείας, καί περί θελημάτων διηγούμενος, τυφλός μυωπάζων, μή γινώσκων μήτε τί λαλεῖ, μήτε περί τίνος διαβεβαιοῦται.

ΤΟΥ ΑΥΤΟΥ, 0276 Ἐκ τῶν ἐρωτηθέντων αὐτῷ παρά Θεοδώρου μοναχοῦ. Φύσις ἐστί, κατά μέν φιλοσόφους, ἀρχή κινήσεως καί ἡρεμίας· κατά δέ τούς

Πατέρας, εἶδος κατά πολλῶν καί διαφερόντων τῷ ἀριθμῷ, ἐν τῷ ὁποῖον τί ἐστι, κατηγορούμενον.

Οὐσία ἐστί, κατά μέν φιλοσόφους, αὐθυπόστατον πρᾶγμα μή δεόμενον ἑτέρου πρός σύστασιν· κατά δέ τούς Πατέρας, ἡ κατά πολλῶν καί διαφερόντων ταῖς ὑποστάσεσιν ὀντότης φυσική.

Ἄτομόν ἐστι, κατά μέν φιλοσόφους ἰδιωμάτων συναγωγή, ὧν τό ἄθροισμα ἐπ' ἄλλου θεωρεῖσθαι οὐ δύναται· κατά δέ τούς Πατέρας, οἷον Πέτρος ἤ Παῦλος, ἤ τις ἕτερος τῶν καθ᾿ αὑτά ἰδίοις προσωπικοῖς ἰδιώμασι τῶν ἄλλων ἀνθρώπων ἀφοριζόμενος.

Ὑπόστασις δέ ἐστιν, κατά μέν φιλοσόφους, οὐσία μετά ἰδιωμάτων· κατά δέ τούς Πατέρας, ὅ καθ᾿ ἕκαστον ἄνθρωπος, προσωπικῶς τῶν ἄλλων ἀνθρώπων ἀφοριζόμενος.

Τοῦ ἁγίου Εἰρηναίου ἐπισκόπου Λουγδούνων, μαθητοῦ τοῦ ἁγίου Ἰωάννου

τοῦ ἀποστόλου καί εὐαγγελιστοῦ, ἐκ τῶν πρός ∆ημάτριον διάκονον Βιαίνης περί πίστεως λόγων· οὗ ἡ ἀρχή, "Ζητῶν τόν Θεόν, ἄκουε τοῦ ∆αυΐδ λέγοντος».

(15Α_372> Θέλησις καί ἐνέργεια Θεοῦ ἐστιν, ἡ παντός χρόνου καί τόπου καί

αἰῶνος, καί πάσης φύσεως ποιοτική τε καί προνοητική αἰτία. Θέλησίς ἐστι τῆς νοερᾶς ψυχῆς, ὁ ἐφ᾿ ἡμῖν λόγος, ὡς αὐτεξούσιος αὐτῆς ὑπάρχουσα δύναμις. Θέλησις ἐστι νοῦς ὀρεκτικός καί διανοητική ὄρεξις πρός τό θεληθέν ἐπινεύουσα..

Κλήμεντος τοῦ Στρωματέως ἐκ τοῦ Περί Προνοίας λόγου. Θέλησις ἐστι φυσική δύναμις, τοῦ κατά φύσιν ὄντος ὀρεκτική. Θέλησίς ἐστι

φυσική ὄρεξις, τῇ τοῦ λογικοῦ φύσει κατάλληλος. Θέλησίς ἐστι φυσική, αὐτοκράτορος νοῦ αὐτεξούσιος κίνησις· ἤ νοῦς περί τι αὐθαιρέτως κινούμενος. Αὐτεξουσιότης ἐστί νοῦς κατά φύσιν κινούμενονς·· ἤ νοερά τῆς ψυχῆς κίνησις αὐτοκρατής.

0277 Τοῦ ἁγίου Ἀλεξάνδρου πάπα Ἀλεξανδρείας, ἐκ τῆς πρός Αἴγλωνα

ἐπίσκοπον Κυνοπόλεως κατά Ἀρειανῶν Ἐπιστολῆς. Θέλησις ἐστι φυσική, παντός νοεροῦ αὐθαίρετος δύναμις, ὡς μηδέ κατά τήν

οὐσίαν ἀκούσιον ἔχοντος. Τοῦ ἁγίου Εὐσταθίου Πατριάρχου Ἀντιοχείας, ἐκ τοῦ Περί ψυχῆς λόγου. Θέλησίς ἐστι φυσική λόγου τοῦ ἐν ἡμῖν κίνησις. Θέλησίς ἐστιν ὄρεξις λογική

τε καί ζωτική.