follow that his essential and creative will, which is thought of prior to those things, passes also out of existence’.108 Maximus introduced a second distinction between ‘θέλειν’,109 or ‘ἁπλῶς θέλειν’,110 or ‘πεφυκέναι θέλειν’,111 and ‘πῶς θέλειν’,112 (or ‘θέλειν’).113 The first three terms are equivalent to the will, whereas the fourth (and fifth) signify the the mode of willing. The mode of willing is the particular way in which the will is actualized vis-à-vis its objects and differs