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We also proclaim two
natural willings or wills in him and two natural operations, without
separation, without change, without partition, without confusion,
according to the teaching of the holy Fathers -- and two natural
wills not contrary to each other, God forbid, as the impious
heretics have said they would be, but his human will following, and
not resisting or opposing, but rather subject to his divine and
all-powerful will. For it was proper for the will of the flesh to be
moved naturally, yet to be subject to the divine will, according to
the all-wise Athanasius. For as his flesh is called and is the flesh
of God the Word, so also the natural will of his flesh is called and
is God the Word's own will, as he himself says: "I came down from
heaven, not to do my own will, but the will of the Father who sent
me," calling the will of the flesh his own, as also the flesh had
become his own. For in the same manner that his all-holy and
spotless ensouled flesh, though divinized, was not destroyed, but
remained in its own law and principle also his human will,
divinized, was not destroyed, but rather preserved, as Gregory the
divine says: "His will, as conceived of in his character as the
Saviour, is not contrary to God, being wholly divinized." We also
glorify two natural operations in the same our Lord Jesus Christ,
our true God, without separation, without change, without partition,
without confusion, that is, a divine operation and a human
operation, as the divine preacher Leo most clearly says: "For each
form does what is proper to it, in communion with the other; the
Word, that is, performing what belongs to the Word, and the flesh
carrying out what belongs to the flesh." We will not therefore grant
the existence of one natural operation of God and the creature, lest
we should either raise up into the divine nature what is created, or
bring down the preeminence of the divine nature into the place
suitable for things that are made. For we recognize the wonders and
the sufferings as of one and the same person], according to the
difference of the natures of which he is and in which he has his
being, as the eloquent Cyril said.
Preserving therefore in every way the unconfused and undivided, we
set forth the whole confession in brief; believing our Lord Jesus
Christ, our true God, to be one of the holy Trinity even after the
taking of flesh, we declare that his two natures shine forth in his
one hypostasis, in which he displayed both the wonders and the
sufferings through the whole course of his dispensation, not in
phantasm but truly, the difference of nature being recognized in the
same one hypostasis by the fact that each nature wills and works
what is proper to it, in communion with the other. On this principle
we glorify two natural wills and operations combining with each
other for the salvation of the human race.
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