ine it are therefore valueless.

TWO WILLS IN CHRIST

We here leave the subject of cognition and pass to that of volition.
Orthodoxy teaches that Christ had two wills. This doctrine has a
double basis. In the first place, it is a corollary of the doctrine of
two natures. In the second, it is established by the recorded facts of
the gospel narrative. To take first the _a priori_ argument. A nature
without a will is inconceivable. A cognitive faculty without the
dynamic of the volitional would be a machine without driving force.
The absurdity of the supposition, indeed, is not fully brought out by
the simile. For we can consider the machine at rest; it would then
have existence and potential activity. Will, however, is essential to
the existence as well as to the activity of thought. The connection
between them is vital to both. The psychologist distinguishes the
respective parts each plays in life and marks off faculties to
correspond to each. But his distinction is only provisional. The two
develop _pari passu_, they are never separable; they act and re-act on
one another. Without some degree of attention there is no thought, not
even perception of external objects. Attention is as much an act of
will as of thought. Man does not first evolve ideas and then summon
will to actuate them. In the very formation of ideas will is present
and active. Accordingly from the duality of Christ's cognitive nature
the psychologist would infer that He had two wills. There is in Christ
the divine will that controlled the forces of nature and could suspend
their normal workings, the will that wrought miracle, the eternal will,
infinite in scope and power, that was objectified in His age-long
universal purpose, in a word, the will that undertook the superhuman
task of cosmic reconstruction and achieved it.

It is not easy for us to conceive the co-existence of two wills in one
person. The difficulty is part of the discipline of faith. Christ's
human will is no less a fact than His divine will. The former played
as large a part in His earthly experience as the latter. It was
present in all its normal phases, ranging from motor will to psychic
resolve. The lower forms of volition, motor impulse, desire and wish,
the higher forms, deliberation, choice, purpose and resolve. He shared
them all with humanity. There is in Him a human will, limited in
scope, varying in intensity, developing with the growth of His hu