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erroneously, on account of the appropriation, as has been said, and the things introduced with them, according to such a proposition, they will say persons.. And who will bear the cutting of the one into two persons?

PYR. What then of the Fathers? Did they not say that the will which Christ formed in himself was ours?

MAX. Yes, ours. PYR. Therefore, they did not signify that which belongs to him by nature through his humanity, but that which

he received by appropriation. PYR. What then of the Fathers? Did they not say that the will which Christ formed in himself was ours?

MAX. Yes, ours. PYR. Therefore, they did not signify that which belongs to him by nature through his humanity, but that which

he received by appropriation. MAX. Since they said that he had likewise assumed our nature, then according to

them he will be found to have even the nature itself by mere appropriation. For if that is true, so is this; but if this is false, so is that.

PYR.. What then? By saying he formed what is ours in himself, did they signify that which belongs to him by nature?

MAX. Yes. PYR. How do you say this? MAX. Because the same was wholly God with his humanity, and the same was wholly man with

his divinity; he, as man, in himself and through himself subjected the human to God the Father, giving himself to us as the best type and model for imitation, so that we too, looking to him as the author of our salvation, might willingly submit what is ours to God, by no longer willing contrary to what he wills.

PYR. They did not say this with evil intent and some (308) cunning, but wishing to declare the ultimate union.

MAX. If this be granted to the followers of Severus, will they not then reasonably say, with respect to the given premise: We do not say one nature with evil intent or any cunning, but wishing, just as you, through the one will, to show the ultimate union through it? For they will use their own weapons against them, in the same way David did against Goliath. Behold, by saying one [for it is one] will, they coincide with their same concepts and expressions. However, this one will, what do they wish to name it? For they are obliged to give it a name.

PYR. They say this is gnomic. MAX. Therefore, it is either gnomic and derivative; but if derivative, the gnomic will, as

the prototype, will be a substance. PYR. The gnomic will is not a substance. MAX. If it is not a substance, it is a quality; and a quality will be found to come from a quality; which is

impossible. What then do they say the gnomic will is? PYR. The gnomic will is nothing other than what the blessed Cyril defined it as, that is,

a mode of life. MAX. The mode of life according to virtue, let us say, or vice, does it belong to us by choice,

or not? PYR. By choice, certainly.

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ἐσφαλμένως, διά τήν οἰκείωσιν, ὡς εἴρηται, καί τά συνεισαγόμενα αὐτοῖς, κατά τήν τοιαύτην πρότασιν, λέξουσι πρόσωπα.. Καί τίς οἴσει τήν εἰς δύο πρόσωπα τοῦ ἑνός κατατομήν;

ΠΥΡ. Τί οὖν οἱ Πατέρες; οὐχ ἡμέτερον εἶπον εἶναι, ὅπερ ὁ Χριστός ἐν ἑαυτῷ ἐτύπωσε θέλημα;

ΜΑΞ. Ναί, ἡμέτερον. ΠΥΡ. Οὐκοῦν οὐ τό προσόν αὐτῷ φύσει διά τοῦ ἀνθρωπίνου ἐσήμαναν, ἀλλ᾿ ὅπερ

κατ᾿ οἰκείωσιν ἀνεδέξατο. ΠΥΡ. Τί οὖν οἱ Πατέρες; οὐχ ἡμέτερον εἶπον εἶναι, ὅπερ ὁ Χριστός ἐν ἑαυτῷ ἐτύπωσε

θέλημα; ΜΑΞ Ναί ἡμέτερον. ΠΥΡ. Οὐκοῦν οὐ τό προσόν αὐτῷ φύσει διά τοῦ ἀνθρωπίνου ἐσήμαναν, ἀλλ ὅπερ

κατ᾿ οἰκείωσιν ἀνεδέξατο. ΜΑΞ. Ἐπειδή καί τήν ἡμετέραν φύσιν ὡσαύτως ἀνειληφέναι αὐτόν ἔφασιν, ἄρα κατ᾿

αὐτούς καί αὐτήν τήν φύσιν κατ᾿ οἰκείωσιν ψιλήν ἔχων εὑρεθήσεται. Εἰ γάρ ἐκεῖνο ἀληθές, καί τοῦτο· εἰ δέ τοῦτο ψευδές, κἀκεῖνο.

ΠΥΡ.. Τί οῦν; τό ἡμέτερον ἐν ἑαυτῷ τυπῶσαι εἰπόντες, τό αὐτῷ φύσει προσόν ἐσήμαναν;

ΜΑΞ. Ναί. ΠΥΡ. Πῶς τοῦτό φῆς; ΜΑΞ. Ἐπειδή ὁ αὐτός ὅλος ἦν Θεός μετά τῆς ἀνθρωπότητος, καί ὅλος ὁ αὐτός μετά

τῆς θεότητος· αὐτός, ὡς ἄνθρωπος, ἐν ἑαυτῷ καί δι᾿ ἑαυτοῦ τό ἀνθρώπινον ὑπέταξε τῷ Θεῷ καί Πατρί, τύπον ἡμῖν ἑαυτόν ἄριστον καί ὑπογραμμόν διδούς πρός μίμησιν, ἵνα καί ἡμεῖς πρός αὐτόν ὡς ἀρχηγόν τῆς ἡμῶν ἀφορῶντες σωτηρίας, τό ἡμέτερον ἑκουσίως προσχωρήσωμεν τῷ Θεῷ, ἐκ τοῦ μηκέτι θέλειν παρ᾿ ὅ αὐτός θέλει.

ΠΥΡ. Ἐκεῖνο οὐ προθέσει κακῇ καί πανουργίᾳ (308) τινί τοῦτο εἶπον, ἀλλά βουλόμενοι τήν ἄκραν ἕνωσιν δηλῶσαι.

ΜΑξ. Εἰ τοῦτο τοῖς ἀπό Σεβήρου δοθῇ, οὐκ εὐλόγως λοιπόν, ὅσον πρός τό δοθέν λῆμμα, κἀκεῖνοι λέξουσιν· ὅτι Οὐ κακῇ προθέσει, ἤ πανουργίᾳ τινί, μίαν λέγομεν φύσιν, ἀλλά βουλόμενοι, καθάπερ καί ὑμεῖς, διά τοῦ ἑνός θελήματος, τήν ἄκραν ἕνωσιν δι᾿ αὐτῆς δεῖξαι; Τοῖς γάρ αὐτῶν κατ᾿ αὐτῶν, ὅν τρόπον καί ∆αβίδ κατά τοῦ Γολιάθ, χρήσονται ὅπλοις. Ἰδού ἕν [καί γάρ ἕν] θέλημα λέγοντες, ταῖς αὐταῖς ἐκείνοις καί ἐννοίαις καί φωναῖς συμπίπτουσι. Πλήν τούτο τό ἕν θέλημα, τί βούλονται ὀνομάζειν; δίκαιοι γάρ εἰσι τούτου τήν προσηγορίαν δοῦναι.

ΠΥΡ. Γνωμικόν τοῦτό φασιν. ΜΑΞ. Οὐκοῦν, ἤ γνωμικόν καί παράγωγον· εἰ δέ παράγωγον, ἡ γνώμη, ὡς

πρωτότυπον, οὐσία ἔσται. ΠΥΡ. Οὐκ ἔστιν ἡ γνώμη οὐσία. ΜΑΞ. Εἰ οὐσία οὐκ ἔστι, ποιότης ἐστί· καί εὑρεθήσεται ποιότης ἐκ ποιότητος· ὅπερ

ἀδύνατον. Τί οὖν φασι τήν γνώμην; ΠΥΡ. Ἡ γνώμη οὐδέ ἕτερόν ἐστιν, ἤ ὅπερ ὁ μακάριος αὐτήν ὡρίσατο Κύριλλος, ὅτι

τρόπος ζωῆς. ΜΑΞ. Ὁ τρόπος τῆς κατ᾿ ἀρετήν, φέρε εἰπεῖν, ἤ κακίαν ζωῆς, ἆρα ἐξ ἐπιλογῆς ἡμῖν

πρόσεστιν, ἤ οὔ; ΠΥΡ. Ἐξ ἐπιλογῆς, πάντως.