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PYRRHUS. Since, in imitation of the divine goodness, you have proposed to be of service, and have given yourself over to these labors of the inquiry, teach this also without hesitation.

MAXIMUS. In the holy Gospels it is said of the Lord, that The next day Jesus willed (321) to go into Galilee; and it is evident that inasmuch as he was not there, he willed to enter; and he was not there in his humanity; for in his divinity he is absent from nothing. Therefore, inasmuch as he was man, and not inasmuch as he was God, he willed to enter; and he was possessed of a will inasmuch as he was man.

And elsewhere again: I will that where I am, they also may be. If Christ, inasmuch as he is God, is beyond "where"; for he is not in a place inasmuch as he is God; and it is impossible for a created nature to exist beyond "where"; therefore inasmuch as he is man he wills that where he is, they also may be; and the same one was possessed of a will inasmuch as he was man.

And elsewhere again: And coming to the place, he said: I thirst. And they gave him wine mixed with gall; and when he had tasted it, he would not drink. According to which part of him is he said to have thirsted? If according to his divinity, his divinity will be passible, desiring drink contrary to nature. But if according to his humanity, then inasmuch as he thirsted, in that respect also he did not will to drink what was unsuitable to his nature; and the same one was possessed of a will also inasmuch as he was man.

And elsewhere it says: And Jesus walked in Galilee; for he would not walk in Judea, because the Jews sought to kill him. If walking is by nature of the flesh, but not of the divinity hypostatically united to it, then inasmuch as he was man, the same one walking in Galilee would not walk in Judea; and the same one was possessed of a will also inasmuch as he was man.

And elsewhere again: And departing from there, they passed through Galilee; and he would not that any man should know it. It is confessed by all that the journeying of the Lord is, as has been said, by nature of his humanity, but not of his divinity; and if journeying pertained to him by nature inasmuch as he was man, but not inasmuch as he was God, then also inasmuch as he was man, passing by with his disciples, he would not that any man should know it; and the same one was possessed of a will also inasmuch as he was man.

And elsewhere again: And from thence he arose, and went into the borders of Tyre and Sidon. And entering into a house, he would have no man know it; but he could not be hid. If Christ, inasmuch as he is God, was self-subsistent power, but inasmuch as he was man, weakness; For though he was crucified, says the divine Apostle, through weakness, yet he liveth by the power of God; therefore inasmuch as he was man, and not inasmuch as he was God, entering into a house, he would have no man know it, and he could not be hid; and the same one was possessed of a will, also inasmuch as he was man.

And elsewhere it says: About the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. If anyone should take this to be said of him inasmuch as he is God, he will be forced to say that the divinity is contained by bodily limits, I mean by above and below, by before and behind, by right and by left, (324). But if he says these things were said of him inasmuch as he was man, then the same one was possessed of a will also inasmuch as he was man.

And elsewhere it says: And his disciples came to him, saying to him: Where wilt thou that we go and prepare for thee to eat the Passover? If the eating of the Passover is for those under the law, and the Lord inasmuch as he was man, willed to eat the Passover, then the same one was also possessed of a will inasmuch as he was man.

And the divine Apostle also, in the Epistle to the Hebrews, says of him: He became obedient unto death, even death on a cross. Therefore, he willingly obeyed, or

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ΠΥΡ. Ἐπειδή μιμήσει θείας ἀγοθότητος ὠφελεῖσαι προθέμενος, εἰς τούτους ἑαυτόν τῆς ζητήσεως ἐκδέδωκας τούς πόνους, ἀόκνως καί τοῦτο δίδαξον.

ΜΑΞ. Ἐν τοῖς ἁγίοις Εὐαγγελίοις εἴρηται περί τοῦ Κυρίου, ὅτι Τῇ ἐπαύριον ἠθέλησεν ὁ Ἰησοῦς (321) εἰς τήν Γαλικαίαν· πρόδηλον δέ, ὅτι καθ᾿ ὅ οὐκ ἦν ἐκεῖ, ἠθέλησιν εἰσελθεῖν· οὐκ ἦν δέ ἀνθρωπότητι· θεότητι γάρ οὐδενός ἄπεστιν. Ἄρα οὖν καθ᾿ ὅ ἄνθρωπος, καί οὐ καθ᾿ ὅ Θεός ἠθέλησεν εἰσελθεῖν· καί θελητικός ἦν καθ᾿ ὅ ἄνθρωπος.

Καί ἀλλαχοῦ πάλιν· Θέλω, ἵνα ὅπου εἰμί ἐγώ, καί αὐτοί ὦσιν. Εἰ καθ᾿ ὅ Θεός ὁ Χριστός ὑπέρ τό ποῦ ἐστίν· οὐ γάρ ἐν τόπῳ καθ᾿ ὅ Θεός· ὑπέρ δέ τό ποῦ ἀδύνατον τήν κτιστήν φύσιν ὑπάρχειν· ἄρα καθ᾿ ὅ ἄνθρωπος θέλει, ἵνα ὅπου ἐστί καί αὐτοί ὦσι· καί θελητικός ἦν ὁ αὐτός καθ᾿ ὅ ἄνθρωπος.

Καί ἀλλαχοῦ πάλιν· Καί ἐλθών εἰς τόπον, εἶπε· ∆ιψῶ. Καί ἔδωκαν αὐτῷ οἶνον μετά χολῆς μεμιγμένον· καί γευσάμενος, οὐκ ἤθελε πιεῖν. Κατά ποῖον αὐτοῦ μέρος διψῆσαι αὐτόν λέγεται; Εἰ μέν κατά τήν θεότητα, ἐμπαθής ἔσται ἡ θεότης αὐτοῦ, πόσεως παρά φύσιν ἐφιεμένη. Εἰ δέ κατά τήν ἀνθρωπότητα, ἄρα καθ᾿ ὅ ἐδίψησε, κατ᾿ ἐκεῖνο καί τό ἀκατάλληλον τῇ φύσει οὐκ ἠθέλησε πιεῖν· καί θελητικός ἦν ὁ αὐτός καί καθ᾿ ὅ ἄνθρωπος.

Καί ἀλλαχοῦ φησι· Καί περιεπάτει ὁ Ἰησοῦς ἐν τῇ Γαλιλαίᾳ· οὐ γάρ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτόν οἱ Ἰουδαῖοι ἀποκτεῖναι. Εἰ τῆς σαρκός φύσει ὁ περίπατος, ἀλλ᾿ οὐ τῆς καθ᾿ ὑπόστασιν ἡνωμένης αὐτῇ θεότητος, ἄρα καθ᾿ ὅ ἄνθρωπος ὁ αὐτός ἐν τῇ Γαλιλαίᾳ περιπατῶν, οὐκ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν· καί θελητικός ὅ αὐτός καί καθ᾿ ὅ ἄνθρωπος.

Καί ἑτέρωθι πάλιν· Κἀκεῖθεν ἐξελθόντες, παρεπορεύοντο διά τῆς Γαλιλαίας· καί οὐκ ἤθελεν, ἵνα τις γνῷ. Ὡμολόγηται παρά πάντων ἡ πόρευσις φύσει τῆς ἀνθρωπότητος, ὡς εἴρηται, εἶναι τοῦ Κυρίου, ἀλλ᾿ οὐ τῆς αὐτοῦ θεότητος· εἰ δέ καθ᾿ ὅ ἄνθρωπος, ἀλλ᾿ οὐ καθ᾿ ὅ Θεός φύσει, προσῆν αὐτῷ ἡ πόρευσις· ἄρα καί καθ᾿ ὅ ἄνθρωπος παραπορευόμενος μετά τῶν μαθητῶν, οὐκ ἤθελεν ἵνα τις γνῷ· καί θελητικός ἦν ὅ αὐτός καί καθ᾿ ὅ ἄνθρωπος.

Καί ἑτέρωθι πάλιν· Κἀκεῖθεν ἀναστάς ἀπῆλθεν εἰς τά ὅρια Τύρου καί Σιδῶνος. Καί εἰσελθών εἰς οἰκίαν, οὐδένα ἤθελε γνῶναι· καί οὐκ ἠδυνήθη λαθεῖν. Εἰ καθ᾿ ὅ Θεός ὁ Χριστός δύναμις ἦν αὐθυπόστατος· καθ᾿ ὅ δέ ἄνθρωπος, ἀσθένεια· Εἰ γάρ καί ἐσταυρώθη, φησίν ὁ θεῖος Ἀπόστολος, ἐξ ἀσθενείας, ἀλλά ζῇ ἐκ δυνάμεως Θεοῦ· ἄρα καθ᾿ ὅ ἄνθρωπος, καί οὐ καθ᾿ ὅ Θεός, εἰσελθών εἰς οἰκίαν, οὐκ ἤθελεν ἵνα τις γνῷ· καί οὐκ ἠδυνήθη λαθεῖν· καί θελητικός ἦν ὁ αὐτός, καί καθ᾿ ὅ ἄνθρωπος.

Καί ἀλλαχοῦ φησι· Περί τετάρτην φυλακήν τῆς νυκτός ἔρχεται πρός αὐτούς, περιπατῶν ἐπί τῆς θαλάσσης· καί ἤθελε παρελθεῖν αὐτούς. Εἰ μέν καθ᾿ ὅ Θεός, τοῦτό τις περί αὐτοῦ εἰρῆσθαι ἐκλάβῃ, πέρασι σωματικοῖς, τῷ ἄνω φημί, καί τῷ κάτω· τῷ ἔμπροσθεν καί τῷ ὀπίσω· τῷ δεξιά καί τῷ ἀριστερά, (324) διαλῆφθαι τήν θεότητα λέγειν ἀναγκασθήσεται. Εἰ δέ καθ᾿ ὅ ἄνθρωπος ταῦτα εἰρῆσθαι περί αὐτοῦ λέγει· ἄρα θελητικός ἦν ὁ αὐτός καί καθ᾿ ὅ ἄνθρωπος.

Καί ἀλλαχοῦ φησι· Καί προσῆλθον οἱ μαθηταί αὐτοῦ, λέγοντες αὐτῷ· Ποῦ θέλεις, ἀπελθόντες ἑτοιμάσομέν σοι τό Πάσχα φαγεῖν; Εἰ ἡ βρῶσις τοῦ Πάσχα τῶν ὑπό νόμον ἐστί· γέγονε δέ ὁ Κύριος καθ᾿ ὅ ἄνθρωπος θέλων ἔφαγε τό Πάσχα, καί θελητικός ἦν ὁ αὐτός καί καθ᾿ ὅ ἄνθρωπος.

Καί ὁ θεῖος δέ Ἀπόστολος ἐν τῇ πρός Ἑβραίους Ἐπιστολῇ, περί αὐτοῦ φησιν· Ὑπήκοος γενόμενος μέχρι θανάτου, θανάτου δέ σταυροῦ. Θέλων οὖν ἄρα ὑπήκουσεν, ἤ