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AND THEIR REFUTATION. 201
We have already quoted all these texts against the Nestorians
and Eutychians, so there is no necessity of repeating them here,
especially as the Monothelites do not deny the Divine, but only
the human will, in Christ. There are, however, numberless
texts to prove that our Redeemer had a human will likewise. St.
Paul, in his Epistle to the Hebrews (x, 5), applies to Christ the
words of the 39th Psalm (ver. 8, 9) :
"
Wherefore, when he cometh
into the world he said Behold, I come; in the head of the
book it is written of me, that I should do the will of God." In
the 39th Psalm, also, we find :
"
In the head of the book it is
written of me, that I should do thy will, my God ;
I have de
sired it, and thy law in the midst of heart" my (ver. 9). Now,
here both wills are distinctly marked the Divine,
"
that I may
do thy will, God ;" and the human will, subject to the Divine
will,
"
my God, I have desired it." Christ himself draws the
same distinction in many places ; thus in John (v, 30), he : says
"
I seek not my own will, but the will of him who sent me."
And again :
"
I came down from heaven, not to do my own will,
but the will of him who sent me" (vi, 38). St. Leo explains this
in his Epistle to the Emperor, for he says, that according to the
secundum formam servi," that is, as man, he
form of a servant,
"
came not to do his own will, but the will of him who sent him.
3. Christ, who says in St. Matthew (xxvi, 39) :
"
My Father,
if it is possible, let this chalice pass from me, nevertheless, not as
I will, but as thou wilt." And in St. Mark (xiv, 36) : "Abba,
Father, all things are possible to thee, remove this chalice from
me, but not what I will, but what thou wilt." Now, the two
texts clearly show the Divine will which Christ had, in common
with the Father, and the human will which he subjected to the
will of his Father. Hence, St. Athanasius, writing against Apollinares,
says :
" Duas voluntates hie ostendit, humanam quidem
quse est carnis, alteram vero Divinam. Humana enim propter
carnis imbecillitatem recusat passionem, Divina autem ejus volun-
tas est promta." And St. Augustin says (1) :
"
In eo quod ait,
non quod ego volo, aliud se ostendit voluisse, quam Pater, quod
nisi humano corde non potest ; nunquam enim posset immutabilis
ilia natura quidquam aliud vellc, quam Pater."
(1) St. Augus. /. 2, Adv. Maximin. c. 20.