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Of Saint Anastasius, patriarch of Antioch. Will is a word turning in the heart, to be revealed only through activity

able. Will is a volition of the soul [if not] unable to be checked from within.

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

and whose end is uncertain.

Of the same: In what respect is man rational, and what is internal reason, and what is uttered reason? Internal reason is the movement of the soul, which occurs in the rational faculty itself,

without any utterance; whence often, while silent, we go through a whole discourse with ourselves, and converse in our dreams. And according to this, we are all especially rational; but not as according to uttered reason. For both those who are deaf from birth, and those who through an affection or even a disease have lost their voice, are no less rational. But uttered reason has its activity in the voice and in languages.

(280) Of Saint Maximus, from his syllogisms on the wills: what is natural will, and what is gnomic will?

Natural will is the simple and uniform impulse and desire for the things that constitute nature. But gnomic will is the particular and varied movement and appetite for things that are assembled according to pleasure.

Of the same, from the epistle to Marinus the presbyter, What is willing, and what is choice?

They say that will is natural, that is, willing; Look back similarly in the same epistle, concerning counsel and judgment and prudence and opinion and power.

VARIOUS DEFINITIONS

Of our holy and God-bearing Fathers, concerning the two energies of our Lord and God and Savior Jesus Christ. P. 280.

Of Saint Justin the philosopher, and finally martyr, from the discourse to Euphrasius the sophist, concerning Providence and Faith, of which the beginning is: "The Word is immaculate."

If God has the will concurrent with his nature, just as also the energy; for God always exists by nature as willing and active; nor will those who have will be of the same natural will and energy as He; since they would also be altogether of the same nature. But according to energy and nature, God knows no circumscription.

Of the same, from the same discourse. The energy of every substance is the quality that is proper to it. Both natural energy and

constitutive is the defining difference of the nature of the thing signified; without which, nothing has in any way at all the means of discerning its mode of being.

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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.

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.

(280) Τοῦ ἁγίου Μαξίμου, ἐκ τῶν περί θελημάτων αὐτοῦ συλλογισμῶν· τί φυσικόν θέλημα, καί τί γνωμικόν;

Θέλημά ἐστι φυσικόν, ἡ ἁπλῶς καί ὡσαύτως ἔχουσα τῶν κατά φύσιν συστατικῶν ὁρμή τε καί ἔφεσις. Θέλημα δέ γνωμικόν, ἡ τῶν καθ᾿ ἡδονήν συναγερτικῶν ποιά καί διάφορος κίνησίς τε καί ὄρεξις.

Τοῦ αὐτοῦ, ἐκ τῆς πρός Μαρῖνον πρεσβύτερον ἐπιστολῆς, Τί θέλησις, καί τί προαίρεσις;

Θέλημά φασιν εἶναι φυσικόν, ἤγουν θέλησιν· Ζήτει ὄπισθεν ὁμοίως εἰς τήν αὐτήν ἐπιστολήν, περί βουλῆς καί γνώμης καί φρονήσεως καί δόξης καί ἐξουσίας.

ΟΡΟΙ ∆ΙΑΦΟΡΟΙ

Τῶν ἁγίων καί θεοφόρων Πατέρων ἡμῶν, περί τῶν δύο ἐνεργειῶν τοῦ Κυρίου καί Θεοῦ καί Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Σελ. 280.

Τοῦ ἁγίου Ἰουστίνου φιλοσόφου, καί τέλος μάρτυρος, ἐκ τοῦ πρός Εὐφράσιον σοφιστήν, περί Προνοίας καί Πίστεως λόγου, οὗ ἡ ἀρχή· "Ἄχραντος ὁ Λόγος."

Εἰ σύνδρομον ἔχει Θεός τῇ φύσει τήν θέλησιν, ὥσπερ και τήν ἐνέργειαν· ἀεί γάρ φύσει θελητικός καί ἐνεργητικός ὑπάρχει ὁ Θεός· οὐδέ τῶν θελητικῶν τῆς αὐτῆς αὐτῷ φυσικῆς ἔσται θελήσεως καί ἐνεργείας· ἐπεί καί φύσεως ἔσται πάντως τῆς αὐτῆς. Κατ᾿ ἐνέργειαν δέ καί φύσιν οὐκ οἶδεν ὁ Θεός περιγραφήν.

Τοῦ αὐτοῦ, ἐκ τοῦ αὐτοῦ λόγου. Ἐνέργεια πάσης οὐσίας ἐστίν, ἡ προσφυής αὐτῇ ποιότης. Ἐνέργεια φυσική τε καί

συστατική ἐστιν, ἡ ὁριστική διαφορά τῆς τοῦ δηλουμένου πράγματος φύσεως· ἧς χωρίς, κατ᾿ οὐδέν οὐδέν παντελῶς ἔχει, τήν τοῦ πῶς εἶναι διάγνωσιν.