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(15Α_374> Of Saint Athanasius, Pope of Alexandria, from *On Faith*

a longer discourse. Will is the self-determining movement of a rational soul. The first property of the rational

soul, and what declares its essence, is the will. The mind of the Lord is not yet Lord, but is either will, or counsel, or energy.

Of Saint Gregory, Bishop of Nyssa, from the discourse *Against Apollinarius*. Will is a certain mind, and a disposition about something. Self-determination is a self-ruling

movement of the will. Will is for the rational soul to choose for itself with authority things according to its judgment, through the power of choice. Will is the natural life of every rational nature. The deprivation of such life is the destruction of essence.

Of Saint Diadochus, Bishop of Photice, from the sixth chapter of the

*Ascetic Chapters*. Self-determination is the will of a rational soul, proceeding unhindered toward whatever

it wishes. Of Saint Anastasius, Patriarch of Antioch. Will is a word turning in the heart, and only through energy

able to be made manifest. Will is a desire of the soul that cannot be checked from within.

Of Saint Nemesius, Bishop of Emesa. Will is a deliberative appetite for things that are in our power and can come to be through us,

and whose end is uncertain. (15Α_376> Of the same: In what way is man rational, and what is the internal word,

and what is the expressed? The internal word is the movement of the soul, which occurs in the faculty of reason itself,

without any utterance; whence we often, while silent, go through a whole discourse with ourselves, and converse in dreams. It is in this way that we are all most of all rational; but not as in the case of the expressed word; For those who are deaf from birth, and those who have lost their voice through an affliction or a disease, are no less rational. But the expressed word has its activity in the voice and in speech.

0280 Of Saint Maximus, from his syllogisms concerning the wills; what

is a natural will, and what is a gnomic will?

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(15Α_374> Τοῦ ἁγίου Ἀθανασίου πάπα Ἀλεξανδρείας, ἐκ τοῦ Περί πίστεως

μείζονος λόγου. Θέλησίς ἐστι ψυχῆς νοερᾶς αὐτεξούσιος κίνησις. Πρῶτον ἰδίωμα τῆς νοερᾶς

ψυχῆς, καί τῆς οὐσίας αὐτῆς δηλωτικόν ἐστιν ἡ θέλησις. Νοῦς Κυρίου οὔπω Κύριος, ἀλλ᾿ ἤ θέλησις, ἤ βούλησις ἤ ἐνέργεια.

Τοῦ ἁγίου Γρηγορίου ἐπισκόπου Νύσσης, ἐκ τοῦ Κατά Ἀπολιναρίου λόγου. Θέλησίς ἐστι νοῦς τις , καί περί τι διάθεσις. Αὐτεξουσιότης ἐστίν, αὐτοκρατής

τοῦ θελήματος κίνησις. Θέλησις ἐστί τῆς νοερᾶς ψυχῆς, τό κατ᾿ ἐξουσίαν αὐτήν αἱρεῖσθαι τῶν κατά γνώμην, διά τῆς προαιρετικῆς θελήσεως. Θέλησίς ἐστι πάσης λογικῆς φύσεως, ἡ κατά φύσιν αὐτῆς ζωή. Ἡ στέρησις τῆς οὕτω ζωῆς, οὐσίας ἐστίν ἀναίρεσις.

Τοῦ ἁγίου ∆ιαδόχου ἐπισκόπου Φωτικῆς, ἐκ τοῦ ἕκτου κεφαλαίου τῶν

Ἀσκητικῶν. Αὐτεξουσιότης ἐστί, ψυχῆς λογικῆς θέλησις ἀκωλύτως γινομένη πρός ὅπερ

βούληται. Τοῦ ἁγίου Ἀναστασίου πατριάρχου Ἀντιοχείας. Θέλημα ἐστι, λόγος ἐν καρδίᾳ στρεφόμενος, δι᾿ ἐνεργείας καί μόνον

φανερωθῆναι δυνάμενος. Θέλημά ἐστι βούλησις ψυχῆς [εἰ μή] οἴκοθεν ἀνακοπῆναι μή δυναμένη.

Τοῦ ἁγίου Νεμεσίου ἐπισκόπου Ἐμέσης. Θέλησίς ἐστιν ὄρεξις βουλευτική τῶν ἐφ᾿ ἡμῖν καί δι᾿ ἡμῶν γίνεσθαι

δυναμένων, καί ἄδηλον ἐχόντων τό τέλος. (15Α_376> Τοῦ αὐτοῦ· Κατά τί λογικός ὁ ἄνθρωπος, καί τί ἐνδιάθετος λόγος,

καί τί προφορικός; Ἐνδιάθετος λόγος ἐστί τό κίνημα τῆς ψυχῆς, τό ἐν αὐτῷ τῷ λογιστικῷ

γινόμενον, ἄνευ τινός ἐκφωνήσεως· ὅθεν πολλάκις σιωπῶντες, λόγον ὅλον παρ᾿ ἑαυτοῖς διεξερχόμεθα, καί ἐν τοῖς ὀνείροις διαλεγόμεθα. Κατά τοῦτο δέ μάλιστα λογικοί πάντες ἐσμέν· ἀλλ᾿ οὐχ ὡς κατά τόν προφορικόν λόγον· Καί γάρ οἱ ἐκ γενετῆς κωφοί, καί οἱ διά πάθος, ἤ καί νόσημα τήν φωνήν ἀποβαλόντες, οὐδέ ἦττον λογικοί εἰσίν. Ὁ δέ προφορικός λόγος ἐν τῇ φωνῇ καί ἐν ταῖς διαλέκτοις τήν ἐνέργειαν ἔχει.

0280 Τοῦ ἁγίου Μαξίμου, ἐκ τῶν περί θελημάτων αὐτοῦ συλλογισμῶν· τί

φυσικόν θέλημα, καί τί γνωμικόν;