In defending the Christological diophysitism Maximus develops a
specific model of Christ’s human act of will by differentiating two
levels of rational intentionality. On the first level the desired goal
is set. The second level is the manifestation of the γνώμη: through the
choice a certain way (τρόπος) of realizing the capacity of will is
endorsed, according to the personal disposition of the hypostasis
acting. In this sense there is no γνώμη in Christ. John Damascene adopts
Maximus’ model, but uses different conceptual kits. He distinguishes
two separate levels of the will power: θέλησις determines the objects of
human rational appetite, whereas βούλησις supplies the process of
decision-making with volitional support. This theoretical
differentiation enables John to outline two vectors of the cognitive
component of the act of will: a discursive and a non-discursive one.
Here γνώμη has a much larger scope than a mere personal specification of
will: it is an existential gesture. Photius adheres to Damascene’s view
on γνώμη. He coins the term “personal will”, denoting the area,
in which human will is qualified by its objects, as well as by other
persons’ acts of will. Christ’s human will confirms his personal
identity, by sharing it with creation and not by constructing it as an
individual disposition. He possesses a personal human will, as he
interacts with the acts of will of other human-beings, but he does not
possess a γνώμη.
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