dyothelite

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English

Noun

dyothelite (plural dyothelites)

  1. One who believes in dyothelism.
    • 2008, Cyril Hovorun, Will, Action and Freedom, →ISBN:
      Dyothelites identified the energeia and will as natural properties, something unacceptable to their opponents.
    • 2014, Darren O. Sumner, Karl Barth and the Incarnation: Christology and the Humility of God, →ISBN:
      John's willingness to relocate theandricism from the plurality of energies to the singularity of their actualized activity is, I think, what older dyothelites such as Maximus had finally intended.
    • 2017, R. Keith Loftin, Joshua R. Farris, Christian Physicalism?: Philosophical Theological Criticisms, →ISBN, page 160:
      A monothelite will say that only persons have a will, whereas a dyothelite will maintain that natures have a will.

Adjective

dyothelite (comparative more dyothelite, superlative most dyothelite)

  1. Pertaining to or characterized by dyothelism.
    • 2003, Pauline Allen, Bronwen Neil, Maximus the Confessor and his Companions: Documents from Exile, →ISBN:
      Even the patriarch Pyrrhus was at one stage persuaded by Maximus' powers of rhetoric to defect to the dyothelite (two-will) camp, albeit temporarily.
    • 2007, Fred Sanders, Klaus Issler, Jesus in Trinitarian Perspective: An Introductory Christology, →ISBN, page 131:
      Perhaps most troubling of all is the fourth objection; it is not clear that the dyothelite model actually succeeds in avoiding something that looks suspiciously like Nestorianism.
    • 2014, Pro Ecclesia Vol 23-N2: A Journal of Catholic and Evangelical Theology, →ISBN:
      The nature of human nature, read through the lens of dyothelite Christology and Christ's new theandric energy, is that of a nature anteriorly ready to receive the unequalizable surprise of a second gift of grace realized in theandric action.
    • 2018, Peter Shepherd, Questioning the Incarnation: Formulating a Meaningful Christology, →ISBN:
      But at the Third Council of Constantinople in 681 (the 6th Exumenical Council) it was decided that because a will properly belongs to a nature, rather than a person, Jesus must have had two wills and, furthermore, on the soteriological basis that 'the unassumed is unhealed', Christ must have had a human will (as well as a divine will) hence 'orthodoxy' was dyothelite (thelein: 'to will').
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