What is dyothelitism? Definition and Origin Dyothelitism is the doctrinal position that Jesus Christ, as fully God and fully man, possesses two distinct wills—one divine and one human—united harmoniously within His single Person. The term comes from Greek components meaning “two wills.” This teaching is rooted in early Christian theological debates concerning the nature and person of Christ, especially during the 7th century. Dyothelitism upholds that neither of Christ’s two wills is diminished or overwhelmed by the other, but both coexist in perfect agreement without confusion or separation, maintaining the unity of His one Person. Historical Context In the early centuries of the church, believers sought to articulate precise language around Christ’s dual natures—His divinity and humanity. The Council of Chalcedon (AD 451) affirmed that He is one Person with two natures (divine and human). Later, the question arose whether Christ has one will (Monothelitism) or two wills (Dyothelitism). By the 7th century, certain groups promoted Monothelitism, suggesting that if Christ had two wills, it might imply conflict or division within His Person. The church responded during the Third Council of Constantinople (AD 680–681), definitively declaring Christ to have two wills in alignment with His two natures. The council decreed that any teaching denying or confusing these two wills was inconsistent with Scripture and harming a proper view of Christ’s full humanity and full divinity. Scriptural Foundations Scripture points to Christ possessing attributes of both divinity and humanity, which naturally implies distinct yet united wills: • John 1:14: “The Word became flesh and made His dwelling among us.” This highlights His full humanity, while John 1:1 underscores His eternal divinity. • Philippians 2:6–7: “[Christ], existing in the form of God, did not consider equality with God something to cling to, but emptied Himself…” This indicates that though He was God, He also assumed human form and a human consciousness. • Mark 14:36: Jesus prays, “Abba, Father, all things are possible for You. Take this cup from Me. Yet not what I will, but what You will.” This prayer, along with Luke 22:42, shows a clear distinction in His human will, fully submitted to the divine will of the Father, without any sense of conflict or rebellion. • Hebrews 4:15: “For we do not have a high priest who is unable to sympathize with our weaknesses, but we have One who was tempted in every way that we are, yet was without sin.” His genuine humanity implies a genuine human will, able to experience temptation, yet remaining sinless. Together, these passages build the biblical framework that supports two wills in Christ, as He is both fully God and fully man. Christ’s Two Natures and Two Wills When discussing the two wills of Christ, it is important to remember how they relate to His two natures: 1. Divine Will: Since He is truly God, Christ fully possesses the will of God. This divine will operates in perfect unity with the Father and the Holy Spirit, reflecting His eternal nature. 2. Human Will: Since He is truly man, Christ also perfectly possesses a genuine human will. This human will experiences human limitations, such as hunger or fatigue, but remains sinless and entirely surrendered to the divine will. Despite being distinct, Christ’s human and divine wills act in complete concert, never functioning independently or in conflict. This understanding preserves His complete humanity (He is truly one of us, able to sympathize) and His complete deity (He is eternally one with the Father). Opposing Views: Monothelitism Monothelitism (from the Greek for “one will”) arose as a well-intentioned attempt to safeguard the unity in Christ. Proponents argued that Christ must have only one will to maintain His oneness. However, many in the church recognized that a single will would compromise His genuine humanity, since a truly human nature requires a true human will. Monothelitism was subsequently rejected: • It threatens the biblical representation of Jesus as fully man. • It suggests that His human will might be subsumed or eliminated by His divine will, potentially negating His real human experiences and choices. • It contradicts the scriptural portrayals of Jesus praying to the Father, revealing a direct interaction and submission that indicates a distinct human will. The Conclusion of the Church Councils The Third Council of Constantinople (AD 680–681) officially pronounced Dyothelitism as orthodox teaching, clarifying that each nature in Christ retains its own proper will, working in harmony. This council taught that Christ’s two wills are in full agreement and that such unity does not abolish the distinction between them. This definition safeguarded the doctrines expounded at earlier councils (particularly Chalcedon), reinforcing that Christ’s two natures are without confusion, without change, without division, and without separation—applying the same caution to His two wills. Implications for Theology and Worship 1. Fullness of Salvation: If Christ did not have a complete human will, He could not fully redeem human will. By assuming every aspect of humanity, He redeems it all. 2. Confidence in Intercession: The Scripture teaches that the risen Christ intercedes for believers (Hebrews 7:25). Since He experienced human weakness (though without sin), He intercedes with both divine authority and genuine understanding. 3. Example of Submission: Christ’s human will, perfectly obedient to the divine, provides believers with a model of submission to God’s purposes. As He prayed in Gethsemane, so too are we called to trust the Father even when faced with hardships. 4. Unity with the Father: Dyothelitism underscores the intimate harmony between the Father, Son, and Holy Spirit. This theological foundation deepens Christian worship, highlighting the perfection of Christ as the God-Man. Conclusion Dyothelitism remains a cornerstone doctrine for understanding the person of Jesus Christ as both fully God and fully man, possessing two wills that function in perfect unity. Affirmed at the Third Council of Constantinople and supported by key passages of Scripture, this teaching protects the integrity of Christ’s humanity and divinity, ensuring that believers can have confidence in a complete Savior who entered fully into our human experience while remaining eternally divine. |
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