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we are not able to confess. And as is likely, until now it has not been revealed to any of the earth-born. Therefore inscribe definitively from patristic teachings, and formulate for us the meaning of the name. For what things we number, these we also confess, according to the great and divinely-revealed Basil. I say that the life-giving flesh of the Son of God had in God the Word himself all the supernatural qualities of its own nature, the two natures accomplishing one person and one hypostasis of God the Word. For we worship one Son, as one of the Holy Trinity, with the Father and the Holy Spirit, as before the ages, now and unto all the ages, and after the ages of ages. Amen.

BY THE SAME

Ten Chapters concerning the two wills of our Lord and God and Savior Jesus Christ. And it was written to the orthodox. P. 268.

1. If, just as the Word is of one hypostasis with (272) the flesh, so also one

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

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

3. If in those things in which the Word is united to the Father and the Spirit, in these it is judged that he differs from the flesh; and he is united according to the common opinion of Christians in will to the Father and the Spirit, therefore in will of the flesh he differs from the Father and the Spirit; as the Fathers defined for themselves and for us, and we, blessed ones, are eager to keep.

4. It is necessary for them, blessed ones, to say that this one will is either natural or hypostatic; since the constitution of beings is considered in essence and hypostasis. For what else could one say besides these, [which was not permitted]? But if they say it is natural, they will also say, even unwillingly, one nature of the Word and of the flesh. But if hypostatic, they will be forced, because of the three holy hypostases, to say also three wills, if indeed they have resolved to be consistent with themselves.

5. If the will of the nature of the Word is creative of all things that have come into being; and this, according to them, blessed ones, is also the will of the flesh, then the flesh of the Word will also manifestly be the creator of the things that have come into being. And thus the common opinion of Christians, that it is created, is annulled. For how can that which creates out of nothing and which has the special property of the divine nature be a creature?

6. If because of the one will of the Father and the Son and the Holy Spirit, their one nature was also shown by the God-inspired Fathers; and according to them, blessed ones, there is one will of the Word and of the flesh, thus there will also be one nature of the Word and of the flesh. But if in the case of the flesh and of the Word, the one will does not bring about one nature, neither in the case of the Father and the Son and the Holy Spirit will the one will bring about one nature, and our faith is empty, the preaching of the Fathers is empty.

7. This one will is either deliberative or natural. But if it is natural, there will also be one nature of the flesh and of the Word, as has already been shown; (273) but if

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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.

ΤΟΥ ΑΥΤΟΥ

Κεφάλαια ι´ περί τῶν δύο θελημάτων τοῦ Κυρίου καί Θεοῦ καί Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Ἐγράφη δέ πρός ὀρθοδόξους. Σελ. 268.

α´. Εἰ ὡσπερ μιᾶς ὑποστάσεώς ἐστιν ὁ Λόγος μετά (272) 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· ὡς αὐτοί ἑαυτοῖς οἱ Πατέρες καί ἡμῖν διωρίσαντο, καί ἡμεῖς, εὐλογημένοι, φυλάσσειν σπουδάζομεν.

δ´. Τοῦτο τό ἕν θέλημα, ἤ φυσικόν ἤ ὑποστατικόν ἀνάγκη αὐτούς, εὐλογημένοι, λέγειν· εἴπερ ἡ τῶν ὄντων σύστασις ἐν οὐσίᾳ καί ὑποστάσει θεωρεῖται. Τί γάρ ἄν καί εἴη παρά ταῦτα ἕτερον λέγειν, [οἷς οὐ ἐξῆν]; Ἀλλ᾿ εἰ μέν φυσικόν αὐτό εἴπωσι, καί μίαν φύσιν λέξουσιν τοῦ Λόγου καί τῆς σαρκός, καί μή θέλοντες. Εἰ δέ ὑποστατικόν, ἀναγκασθήσονται διά τάς ἁγίας τρεῖς ὑποστάσεις, τρία λέγειν καί τά θελήματα, εἴπερ ἑαυτοῖς στοιχεῖν διέγνωσαν.

ε´. Εἰ τό τῆς φύσεως τοῦ Λόγου θέλημα, δημιουργικόν πάντων τῶν γεγονότων· τοῦτο δέ κατ᾿ αὐτούς, εὐλογημένοι, καί τῆς σαρκός τυγχάνει θέλημα, δημιουργός ἔσται προδήλως τῶν γεγονότων καί ἡ τοῦ Λόγου σάρξ. Καί ἀνῄρηται οὕτω γε ἡ κοινή δόξα τῶν Χριστιανῶν, τό κτιστήν αὐτήν εἶναι. Πῶς γάρ κτίσμα τό ἐκ μή ὄντων κτίζον, καί τό ἐξαίρετον τῆς θείας φύσεως ἰδίωμα ἔχον.

στ´. Εἰ διά τό ἕν θέλημα Πατρός καί Υἱοῦ καί ἁγίου Πνεύματος, καί μία φύσις αὐτῶν ἐδείχθη ὑπό τῶν θεολήπτων Πατέρων· ἕν δέ θέλημα κατ᾿ αὐτούς, εὐλογημένοι, τοῦ Λόγου καί τῆς σαρκός, καί μία φύσις ἔσται γε οὕτω καί τοῦ Λόγου καί τῆς σαρκός. Εἰ δέ ἐπί τῆς σαρκός καί τοῦ Λόγου, τό ἕν θέλημα τήν κίαν φύσιν οὐ συνάγει, οὐδέ ἐπί Πατρός καί Υἱοῦ καί ἁγίου Πνεύματος, τό ἕν θέλημα τήν μίαν φύσιν συνάξει, καί κενή ἡ πίστις ἡμῶν, κενόν τό τῶν Πατέρων κήρυγμα.

ζ´. Τοῦτο τό ἕν θέλημα, ἤ προαιρετικόν τυγχάνει, ἤ φυσικόν. Ἀλλ᾿ εἰ μέν φυσικόν καί μία φύσις ἔσται, ὡς καί ἤδη ἐδείχθη, τῆς σαρκός καί τοῦ Λόγου· (273) εἰ δέ