And so we proclaim two natural wills in Him, and two natural energies (energeias) indivisibly, inconvertibly, inseparably, and unconfusedly united according to the doctrine of the Holy Fathers, and two natural wills, not contrary, God forbid, as the impious heretics have asserted, but the human will following and not resisting or hesitating, but rather even submitting to His divine and omnipotent will. For, it is necessary that the will of the flesh act, but that it be subject to the divine will according to the most wise Athanasius. For, as His flesh is called and is the flesh of the Word of God, so also the natural will of His flesh is called and is the proper will of the Word of God as He Himself says: "Because I came down from heaven, not to do my own will but the will of my Father who sent me," [cf., John 6:38], calling the will of the flesh His own. For the body became His own. For as His most holy and immaculate animated flesh deified has not been destroyed but in its own status and plan remained, so also His human will deified has not been destroyed, but on the contrary it has been saved according to the theologian Gregory who says: "For to wish of that one an entire deification, which is understood in the Savior, is not contrary to God."

But we glorify two natural energies (energeias) indivisibly, inconvertibly, unconfusedly, inseparably united in our Lord Jesus Christ Himself, our true God, that is, the divine energy (energeia) and the human energy (energeia), according to Leo the divine preacher who very clearly asserts: "For each form does what is proper to itself with the mutual participation of the other, that is, the Word doing what is of the Word and the flesh accomplishing what is of the flesh." For at no time shall we grant one natural energy (energeia) to God and to the creature, so that neither what was created, we raise into the divine essence, nor what is especially of the divine nature, we cast down to a place befitting creatures. For of one and the same we recognize the miracles and the sufferings according to the one and the other of these natures from which He is and in which He has to be, as the admirable Cyril says. Therefore we, maintaining completely and unconfused and undivided teaching, in a brief statement set forth all: that we, believing that He is one of the Holy Trinity, our Lord Jesus Christ, our true God, and after the incarnation assert that His two natures radiate in His one person in which His miracles and His sufferings through all His ordained life, not through fantasy, but truly He has shown, on account of the natural difference which is recognized in the same single subsistence (hypostasis), while with the mutual participation of the other, each nature indivisibly and without confusion willed and performed its own works; according to this plan we confess two natural wills and energies (energeias) concurring mutually in Him for the salvation of the human race.