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by the will of the Son with the good pleasure of the Holy Spirit; lest perhaps this was said according to a lessening or according to weakness or an alienation of the Word of God from the substance of the Father. And it is not so. For see the originals, how the angel relates, saying to the women with Mary, "Why do you seek the living among the dead?" You see, the living one arose in his own divinity and flesh, and was not among the dead. And what does he say to them? "He is risen, he is not here"? And he did not say, "God raised him, and he is not here"? but to show his power, that he also arose living. And he himself again said to his disciples before he suffered, "Behold, we are going up to Jerusalem, and the Son of Man will be delivered up to be crucified, and on the third day he will rise." And he did not say, "God will raise him." But concerning this he clearly demonstrated the authority of his own power, saying, "I have authority to lay down my life, and to take it up again." How could he who has authority not be able to raise himself? But the apostle, writing to show that nothing had happened in the economy of salvation without the will of the Father, said, "God raised him from the dead." For indeed in another place the apostle himself says that "though he died from weakness, yet he lives by power." But I would like to learn the mind of those 3.208 who know the scriptures accurately, what weakness did the only-begotten have, through whom the heaven is spread out or by whom the heaven was created, through whom the sun was made to shine, through whom the stars shone, through whom all things came into being out of nothing. Therefore, what weakness does he speak of? Is it not that which the Word took upon himself, coming in our flesh, clothing himself with it, that he might bear our weakness? As the prophet also sings concerning him, saying, "He took our infirmities, and bore our sicknesses." Therefore, he who is life and impassible God died because of our weakness in the weaker flesh from us, but he lives by power. "For the word is living and active and sharper than any two-edged sword." Therefore, he died from weakness, but he lives by the power of his divinity, and he lives in our flesh, in which he undertook the passion. And because of such an economy, the apostle, signifying the good pleasure of the Father, said that "God raised him from the dead." 60. And they bring forward another saying from the Gospel according to Luke, which is divine and excellent and most useful for all things. And what is the saying? But indeed when the Lord was about to come to the passion by his own will, having taken the disciples on the mountain at that hour, "he was withdrawn from them about a stone's throw, and going away he prayed and said, 'Father, if it is possible, let this cup pass from me, that I might not drink it; nevertheless not what I will, but what you will.'" And first, these same ones again make the pretext, saying that, do you see how he speaks diminutively and reveals a different will, saying, "not what I will, but what you will"? How then is it the same substance, they say, when in him there is one will, and in the Father another? And they are ignorant of the whole power. For because of this the apostle also said, "O the depth of the riches and wisdom and knowledge of God." For how did he say his own will was contrary to the Father's will, when he himself indicates to the disciples that "my soul is troubled; and what shall I say? Father, save me from this hour"; as if narrating the saying preparatorily and using the word ambiguously, "for what shall I say? Father, save me from this hour." Shall I say this, he says? "But for this cause I came to this hour." And he came not unwillingly, but willingly. For earlier he says that, "I have a cup to drink, and how I hasten until I drink it? And I have a baptism to be baptized with, and what do I desire if I have already been bapti- 3.209 -zed?" If, therefore, he wills and hastens and says he has come for this, how does he show his own will to be one thing and the Father's another? But since he was about to be betrayed through Israel, being a lover of mankind and sparing the seed of Abraham,

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βουλήσει τοῦ υἱοῦ σὺν εὐδοκίᾳ πνεύματος ἁγίου· μὴ ἄρα κατὰ ἐλάττωσιν ἢ κατὰ ἀσθένειαν ἢ ἀλλοτρίωσιν τῆς τοῦ θεοῦ λόγου παρὰ τὴν τοῦ πατρὸς οὐσίαν τοῦτο εἴρηται. καὶ οὐχ οὕτως. ὅρα γὰρ τὰ πρωτότυπα, πῶς διηγεῖται ὁ ἄγγελος φάσκων ταῖς περὶ Μαρίαν «τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν;» ὁρᾷς, ὁ ζῶν ἐν ἰδίᾳ θεότητι καὶ σαρκὶ ἀνέστη, οὐκ ἦν δὲ μετὰ τῶν νεκρῶν. καὶ τί φησιν αὐταῖς «ἀνέστη, οὐκ ἔστιν ὧδε;» καὶ οὐκ εἶπεν· ἤγειρεν αὐτὸν ὁ θεὸς, καὶ οὐκ ἔστιν ὧδε; ἀλλ' ἵνα δείξῃ τὸ δυνατόν, ὅτι καὶ ζῶν ἀνέστη. καὶ αὐτὸς πάλιν ἔλεγε πρὸ τοῦ παθεῖν αὐτὸν τοῖς αὐτοῦ μαθηταῖς «ἰδού, ἀναβαίνομεν εἰς Ἱεροσόλυμα καὶ παραδοθήσεται ὁ υἱὸς τοῦ ἀνθρώπου εἰς τὸ σταυρωθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται». καὶ οὐκ εἶπεν, ἀναστήσει αὐτὸν ὁ θεός. σαφῶς δὲ περὶ τούτου τὸ ἐξουσιαστικὸν τῆς αὐτοῦ δυνάμεως προεδείκνυε λέγων «ἐξουσίαν ἔχω τὴν ψυχήν μου θεῖναι, καὶ λαβεῖν αὐτήν». ὁ δὲ ἐξουσίαν ἔχων, πῶς ἑαυτὸν ἐγείρειν οὐκ ἠδύνατο; ὁ ἀπόστολος δὲ γράφων, ἵνα δείξῃ μηδὲν ἄνευ θελήματος πατρὸς ἐν τῇ τῆς σωτηρίας οἰκονομίᾳ γεγενῆσθαι, ἔφη «ὁ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν». καὶ γὰρ καὶ ἐν ἄλλῳ τόπῳ λέγει αὐτὸς ὁ ἀπόστολος ὅτι «εἰ καὶ ἀπέθανεν ἐξ ἀσθενείας, ζῇ δὲ ἐκ δυνάμεως». ἤθελον δὲ πυθέσθαι τὸν νοῦν τῶν 3.208 τὰ ἀκριβῆ τῶν γραφῶν γινωσκόντων, ποίαν ἀσθένειαν εἶχεν ὁ μονογενής, δι' οὗ ὁ οὐρανὸς ἥπλωται ἢ παρ' οὗ ὁ οὐρανὸς κέκτισται, δι' οὗ ὁ ἥλιος ἐστιλβώθη, δι' οὗ ἔλαμψαν τὰ ἄστρα, δι' οὗ ἐξ οὐκ ὄντων τὰ πάντα γεγένηται. ἄρα τὴν ἀσθένειαν ποίαν λέγει; ἆρ' οὐχ ἣν ἀνεδέξατο ἐλθὼν ὁ λόγος ἐν τῇ ἡμετέρᾳ σαρκί, ἐνδυσάμενος ταύτην, ἵνα τὴν ἡμῶν ἀσθένειαν βαστάσῃ; ὡς καὶ ᾄδει περὶ αὐτοῦ ὁ προφήτης λέγων «τὰς ἀσθενείας ἡμῶν ἔλαβε, καὶ τὰς νόσους ἐβάστασεν». ἀπέθανεν οὖν διὰ τὴν ἡμῶν ἀσθένειαν ὁ ζωὴ ὢν καὶ ἀπαθὴς θεὸς ἐν τῇ ἐξ ἡμῶν ἀσθενεστέρᾳ σαρκί, ζῇ δὲ ἐκ δυνάμεως. «ζῶν γάρ ἐστιν ὁ λόγος καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον». ἀπέθανεν οὖν ἐξ ἀσθενείας, ζῇ δὲ ἐκ δυνάμεως τῆς αὐτοῦ θεότητος, ζῇ δὲ ἐν τῇ ἡμετέρᾳ σαρκί, ἐν ᾗ τὸ πάθος ἀνεδέξατο. καὶ διὰ τὴν τοιαύτην οἰκονομίαν τὴν εὐδοκίαν πατρὸς σημαίνων ὁ ἀπόστολος ἔφη ὅτι «ὁ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν». 60. Ἐπιφέρουσι δὲ καὶ ἄλλο ῥητὸν ἐκ τοῦ κατὰ Λουκᾶν εὐαγγελίου, ὅπερ ἐστὶ θεσπέσιον καὶ ἐξαίρετον καὶ εἰς πάντα χρησιμώτατον. ποῖον δέ ἐστι τὸ ῥητόν; ἀλλ' ἢ ὁπηνίκα γὰρ ἔμελλεν ὁ κύριος ἰδίᾳ βουλήσει ἐπὶ τὸ πάθος ἥκειν, παραλαβὼν τοὺς μαθητὰς ἐν τῷ ὄρει κατὰ τὴν ὥραν ἐκείνην, «διέστη ἀπ' αὐτῶν ὡσεὶ λίθου βολὴν καὶ ἀπελθὼν ηὔχετο καὶ ἔλεγε· πάτερ, εἰ δυνατόν, παρελθέτω τὸ ποτήριον τοῦτο ἀπ' ἐμοῦ, ἵνα μὴ αὐτὸ πίω· πλὴν οὐχ ὃ ἐγὼ θέλω, ἀλλ' ὃ σύ». καὶ πρῶτον μὲν πάλιν προφασίζονται οἱ αὐτοὶ λέγοντες ὅτι, ὁρᾷς πῶς ὑποκοριστικῶς λέγει καὶ βούλημα διηλλαγμένον ὑποφαίνει λέγων, οὐχ ὃ ἐγὼ θέλω, ἀλλ' ὃ σύ; πῶς οὖν ἡ αὐτὴ οὐσία τυγχάνει, φασίν, ὁπότε ἐν αὐτῷ ἕτερόν ἐστι βούλημα, ἐν δὲ τῷ πατρὶ ἕτερον; καὶ ἀγνοοῦσι τὴν πᾶσαν δύναμιν. διὰ τοῦτο γὰρ καὶ ὁ ἀπόστολος ἔφη «ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ». πῶς γὰρ ἴδιον βούλημα ἔφη παρὰ τὸ τοῦ πατρὸς βούλημα, ὁπότε αὐτὸς σημαίνει πρὸς τοὺς μαθητὰς ὅτι «τετάρακται ἡ ψυχή μου· καί, τί εἴπω; πάτερ σῶσόν με ἐκ τῆς ὥρας ταύτης»· ὡς προκατασκευαστικῶς τὸ ῥητὸν διηγούμενος καὶ ἐπαμφιβόλως τῇ λέξει κεχρημένος «ὅτι τί εἴπω; πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης». τοῦτο, φησίν, εἴπω; «ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην». ἦλθε δὲ οὐκ ἄκων, ἀλλ' ἑκών. ἀνωτέρω γὰρ λέγει ὅτι «ποτήριον ἔχω πιεῖν, καὶ τί σπεύδω ἕως οὗ πίω αὐτό; καὶ βάπτισμα ἔχω βαπτισθῆναι, καὶ τί θέλω εἰ ἤδη ἐβαπτί3.209 σθην»; εἰ τοίνυν θέλει καὶ σπεύδει καὶ λέγει εἰς τοῦτο ἥκειν, πῶς ἄλλο βούλημα τὸ αὐτοῦ ὑποφαίνει καὶ ἄλλο τὸ τοῦ πατρός; ἀλλ' ἐπειδὴ ἤμελλε διὰ τοῦ Ἰσραὴλ παραδίδοσθαι, φιλάνθρωπος ὢν καὶ φειδόμενος τοῦ σπέρματος Ἀβραάμ,