Probably I wouldn't express myself in saying the human will is subordinate to the divine will, as this seems to me to suggest that they have some activity of their own and in independent existence.
I'd probably want to have a reference to the Word of God as the one who himself orders his being human and divine, and in whom his own human faculty of will is always used to accomplish his own divine will, and where the substance of the human will is reflective of the substance of the divine will.
Just as the humanity of Christ expresses God the Word in true human form, so the human faculty of will, as an aspect of that true humanity, expresses the will of God the Word in a truly human manner. There is no division, nor, in a sense, would I say that there was a subordination, but a union. Both faculties of willing (though we cannot really describe the divinity in such a way) belong to the same one who wills, and what he wills is the same, though humanly and divinely.
It is en theoria (not in theory) that we can see that there are human things which are willed and divine things which are willed, and things which are common. But even the human things are divinely willed, and the divine things are not without the natural consent of humanity.
Nevertheless, the Word of God incarnate is not bound by any real and true movement of his own humanity, and the natural faculty of human willing is deified by union with the divinity.
I agree with this statement as far as it goes...
..his human will follows and that not as resisting and reluctant, but rather as subject to his divine and omnipotent will. For it was right that the flesh should be moved but subject to the divine will, according to the most wise Athanasius. For as his flesh is called and is the flesh of God the Word, so also the natural will of his flesh is called and is the proper will of God the Word, as he himself says: “I came down from heaven, not that I might do mine own will but the will of the Father which sent me!” where he calls his own will the will of his flesh, inasmuch as his flesh was also his own. For as his most holy and immaculate animated flesh was not destroyed because it was deified but continued in its own state and nature (ὄρῳ τε καὶ λόγῳ), so also his human will, although deified, was not suppressed, but was rather preserved according to the saying of Gregory Theologus: “His will [i.e., the Saviour’s] is not contrary to God but altogether deified.”