{"slug":"khazarzar-athanasius-the-great-of-alexandria-homilia-in-illud-nunc-anima-mea","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-homilia-in-illud-nunc-anima-mea","title":"Homilia in illud Nunc anima mea","title_source":"Homilia in illud Nunc anima mea","author":"Athanasius the Great of Alexandria","genre":"homily","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:32:29Z","cost_usd":0.0027},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-homilia-in-illud-nunc-anima-mea","work_id":"khazarzar-athanasius-the-great-of-alexandria-homilia-in-illud-nunc-anima-mea","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Homilia%20in%20illud%20Nunc%20anima%20mea.pdf"},"stats":{"passages":4,"english_words":1009,"coptic_letters":0,"source_letters":3855,"commentary_units":24,"commentary_kinds":7,"derived_notes":0,"ambiguities":6,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-homilia-in-illud-nunc-anima-mea","abstract":"This homily by Athanasius of Alexandria offers a scriptural exposition on the phrase 'Nunc anima mea' (Psalm 118:20 LXX), blending allegorical interpretation with moral exhortation. It explores Christ's dual nature—divine impassibility and human passion—using metaphors such as honey-water to illustrate the union without confusion. The work reflects Athanasius's Christological concerns, likely countering Arian or docetic views, and emphasizes human deification through Christ's condescension. Surviving in a single medieval manuscript tradition, the homily was later cited in Byzantine catenae and florilegia for monastic and liturgical instruction.","historical_context":"The homily is traditionally assigned to Athanasius's episcopate in Alexandria (328–373 CE), but no external evidence confirms a specific date or occasion. It survives in a single medieval manuscript tradition; the khazarzar edition relies on a 17th-century printed edition without critical collation of all witnesses. The text is in Greek, the language of Athanasius's corpus, and belongs to the genre of exegetical homily. Its transmission through Byzantine catenae and florilegia indicates use in monastic and liturgical settings for spiritual instruction. The homily's Christological arguments align with Athanasius's broader anti-Arian polemic, though specific opponents are not named. The lack of a critical apparatus and variant readings limits certainty about the original text.","significance":"The homily is significant for its nuanced Christology, using the honey-water metaphor to articulate the coexistence of divine and human in Christ without mixture or destruction. It illustrates Athanasius's soteriological emphasis on deification through Christ's condescension and counters docetic or Arian interpretations of Christ's emotions. Its later use in Byzantine catenae shows its enduring value for monastic and liturgical instruction.","timeline":[{"date":"4th c.","event":"Athanasius serves as bishop of Alexandria (328–373 CE); homily likely composed during this period."},{"date":"4th–5th c.","event":"Homily transmitted in Greek manuscript tradition, possibly in monastic circles."},{"date":"6th–10th c.","event":"Excerpts cited in Byzantine catenae and florilegia for spiritual instruction."},{"date":"17th c.","event":"Printed edition produced, serving as the basis for the khazarzar edition."},{"date":"21st c.","event":"Khazarzar edition published without critical apparatus or collation of other manuscripts."}],"relations":[{"work":"Contra Gentes","relation":"Athanasius's apologetic work shares Christological themes of divine condescension.","key":"","label":null,"url":null},{"work":"De Incarnatione Verbi Dei","relation":"Treatise on the incarnation that parallels the homily's soteriological focus.","key":"","label":null,"url":null},{"work":"Epistulae ad Serapionem","relation":"Letters on the Holy Spirit that reflect Athanasius's theological method.","key":"","label":null,"url":null},{"work":"Vita Antonii","relation":"Athanasian biography of Antony that influenced monastic spirituality.","key":"","label":null,"url":null},{"work":"Homilia in illud Nunc anima mea","relation":"The same work; no other known homily with this title by Athanasius.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The homily's date is uncertain; it is traditionally assigned to Athanasius's episcopate (328–373 CE) but lacks external confirmation.","Authorship is traditionally attributed to Athanasius but is not universally accepted; no critical edition confirms it.","The text survives in a single medieval manuscript tradition; the khazarzar edition relies on a 17th-century printed edition without collation of all witnesses.","No critical apparatus or variant readings are provided, limiting textual certainty."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000494,"generated":"2026-11-15T06:32:29Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Homilia%20in%20illud%20Nunc%20anima%20mea.pdf"}],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-homilia-in-illud-nunc-anima-mea","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":24,"english_words":1009,"source_letters":3855,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is a scriptural exposition on the phrase 'Nunc anima mea' (Ps.-LXX 118:20), typical of Athanasius’s exegetical style, blending allegory and moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The text survives in a single medieval manuscript tradition; the khazarzar edition relies on a 17th-century printed edition, not a critical collation of all witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Dating is uncertain; the homily is traditionally assigned to Athanasius’s episcopate (328–373 CE), but no external evidence confirms a specific year or occasion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The homily is cited in later Byzantine catenae and florilegia, indicating its use in monastic and liturgical contexts for spiritual instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not include a critical apparatus or variant readings; the Greek text is based on a single source without collation of other manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 4 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":4},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Τῆς ὁμοιώσεως τοῦ Κυρίου τῆς πρὸς ἡμᾶς ἡ ὠφέλεια μεγάλη, ὅτι καὶ ἡμεῖς ὁμοιούμεθα πρὸς αὐτόν. Εἰ γὰρ μὴ αὐτὸς ὡμοίωτο πρὸς ἀνθρώπους, οὐκ ἠδύναντο οἱ ἄνθρωποι ὁμοιοῦσθαι πρὸς Θεόν. Ἀλλὰ πρὸς Θεὸν ἄνθρωπον γενόμενον ὁμοιοῦνται ἄνθρωποι. Ἔδει δὲ τὸν εἰς ὁμοίωσιν ἡμῶν καταβαίνοντα, κατὰ τοῦτο μάλιστα ὁμοιωθῆναι, καθ' ὃ μεταβολῆς ἐδεόμεθα. Ἐδεόμεθα δὲ κατὰ τὰ πάθη, ἵνα ταῦτα εἰς ἀπάθειαν μεταστῇ. Μηδεὶς δὴ ἀπιστείτω περὶ τῶν παθῶν οἰόμενος τρέπεσθαι τὴν θεότητα, ἀλλὰ προσγενόμενον αὐτῇ τὸ πάθος ἀπὸ τοῦ σαρκικοῦ καὶ ψυχικοῦ κινήματος ἐνθυμείσθω, καὶ προσγινόμενον καὶ νικώμενον. Διὰ γὰρ τοῦτο προσγέγονεν, ἵνα νικηθῇ· καὶ ἀπὸ τούτου νενίκηται, ἵνα ἡ πᾶσα ἀνθρώπων φύσις κατὰ τὸ συγγενὲς εὐεργετηθῇ. Ἐκεῖθεν γὰρ ἀρξάμενοι μετασχηματιζόμεθα πάντες ἐκ πασχόντων ἀπαθεῖς, καὶ ἀπὸ νεκρῶν ζῶντες καθιστάμενοι. Μὴ οὖν ταραττέσθω τις εἰς ἀπιστίαν, εἰ λέγει Θεὸς ὢν ὁ Κύριος ἅμα καὶ ἄνθρωπος· Νῦν ἡ ψυχή μου τετάρακται. Τοῦτο γὰρ ἐγένετο, τῆς μὲν θεότητος εἰκούσης, τῆς δὲ σαρκὸς ἐγειρομένης· δυνατὸν ὂν τῇ θεότητι κωλῦσαι τὴν ταραχὴν, ἀλλ' οὐ βουλομένης αὐτῆς, ἵνα μὴ τὴν ὁμοίωσιν τὴν πρὸς ἡμᾶς διαλύσῃ. Τοιοῦτο δή τι νοητέον ἐκ τῶν καθ' ἡμᾶς πραγμάτων· κεκραμένον μέλι πρὸς ὕδωρ, οὐ δὴ τὸ μέλι μεταβέβληται, ἀλλὰ τὸ ὕδωρ ἐπλεόνασεν. Ὅτε δὴ κίνημά τι τῆς σαρκός ἐστιν ἐν τῷ Κυρίῳ, τοιοῦτό τι λάβωμεν ὁμοίωμα, ὥσπερ ὕδατος ἐν μελικράτῳ πλεονασμόν. Ὅταν δὲ πάλιν τὸ θεϊκὸν ἐμφαίνηται, καὶ ἐνεργῇ δυνάμεις, καὶ δείκνυσι τὴν ἐξουσίαν, τοιαύτην ὁμοίωσιν λάβωμεν, ὥσπερ τοῦ μέλιτος ἐπικρατοῦντος τὸ ὕδωρ.","english":"The benefit of the Lord's likeness to us is great, because we also are made like him. For if he himself had not been made like human beings, humans could not be made like God. But humans are made like God who has become man. And he who descends to our likeness must be made like us especially in that respect in which we stood in need of change. We stood in need of change in respect of the passions, that these might be transformed into impassibility. Let no one disbelieve concerning the passions, thinking that the divinity is altered, but let him consider that the passion accrues to it from the movement of the flesh and the soul, and that it both accrues and is overcome. For it has accrued for this reason, that it might be overcome; and from this it has been overcome, that the whole nature of human beings might be benefited according to its kinship. For beginning from that point, we are all transformed from those who suffer into those who are impassible, and from the dead we are established as living. Therefore let no one be disturbed into disbelief if the Lord, being God and also man, says, \"Now my soul is troubled.\" For this happened because the divinity yielded, while the flesh was being raised; it was possible for the divinity to prevent the disturbance, but it did not wish to, lest it dissolve the likeness to us. Something of this sort is to be understood from our own affairs: honey mixed with water—the honey is not changed, but the water has predominated. So when there is some movement of the flesh in the Lord, let us take a likeness of this sort, as of water predominating in a honey-mixture. But when again the divine aspect is manifested, and it works miracles, and shows its authority, let us take a likeness of this sort, as of the honey prevailing over the water.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τῆς ὁμοιώσεως τοῦ Κυρίου τῆς πρὸς ἡμᾶς ἡ ὠφέλεια μεγάλη","severity":"info","text":"The opening asserts that the benefit of the Lord's likeness to us is great, establishing the homily's central theme of Christ's condescension as the basis for human deification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοίωσις","severity":"info","text":"ὁμοίωσις (likeness) is a key term in Athanasian soteriology, denoting the process by which humans are made like God through Christ's incarnation, distinct from mere imitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νῦν ἡ ψυχή μου τετάρακται","severity":"info","text":"This phrase quotes Psalm 6:4 (LXX) or possibly a passion narrative echo, though the exact source is ambiguous; Athanasius uses it to illustrate Christ's human disturbance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"μελικράτῳ","severity":"info","text":"The honey-water mixture (μελίκρατον) was a common ancient beverage; Athanasius uses it as a metaphor for the union of divine and human in Christ, where one element predominates without the other being destroyed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοιοῦτο δή τι νοητέον ἐκ τῶν καθ' ἡμᾶς πραγμάτων","severity":"info","text":"This phrase marks a structural shift from theological argument to analogy, introducing the honey-water simile to clarify the coexistence of Christ's divine impassibility and human passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰς ἀπιστίαν","severity":"caution","text":"The phrase 'into disbelief' may reflect a rhetorical concern with contemporary objections to Christ's human emotions, but the exact opponents are not specified; Athanasius likely counters Arian or docetic interpretations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of 'Now my soul is troubled' is unclear; it may be a loose citation of Psalm 6:4 or a passion narrative, but Athanasius does not specify.","The identity of those who might 'disbelieve' is not named; they could be Arians, Docetists, or other opponents of Athanasian Christology."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Δυνατὸν γὰρ τῇ θεότητι τοῦτο, ποτὲ μὲν τῇ σαρκὶ παραχωρεῖν εἰς τὸ πλεονάσαι, ποτὲ δὲ αὐτὴν ἐπικρατῆσαι ἀναιροῦσαν τὸ πάθος καὶ τὸ τῆς σαρκὸς ἀσθενές. Τεκμήριον δὲ τεσσαράκοντα ὅλας ἡμέρας ἀπέχεται τροφῆς σωματικῆς καὶ οὐ πεινᾷ τὸ σῶμα. Μετὰ γὰρ ταῦτα, καθὼς γέγραπται, πεπείνακεν. Ἐνταῦθα σαρκὸς πλεονασμός· εἶτα ἐπείνασε μετὰ τὸν τοσοῦτον χρόνον. Ἐπλεόνασε τὸ τῆς σαρκὸς διὰ τοῦτο, ἵνα καὶ πεῖρα προσενεχθῇ, καὶ ὁ πειράζων καταισχυνθῇ, καὶ ὁ ἐξ ἀρχῆς ἄνθρωπος διὰ βρῶμα πεσὼν δι' ἐγκράτειαν βρώματος ἀναστῇ. Φέρει δὲ καὶ τὴν ταραχὴν τῆς σαρκὸς ἐπὶ τῷ θανάτῳ προσιόντι. Καὶ πῶς γὰρ ἔμελλεν ὑπήκοος γενέσθαι τὴν ἡμετέραν ὑπακοὴν πληρῶν ἀνθ' ἡμῶν, εἰ μὴ καὶ προσεναντίωμα ἔσχε, καὶ τοῦ ἐναντιώματος ἐπεκράτησεν; Ἡμῖν γὰρ ἐπειδάν τι ἐκ σαρκὸς ἐναντίωμα γένηται, εἰ παρακούσαιμεν τοῦ προστάγματος, νικηθέντες σαρκὶ, τοῦτον τὸν τρόπον ἡ ἁμαρτία συμβαίνει. Οὐκοῦν ἐν τῷ Κυρίῳ τὸ μὲν ἐναντίωμα ἔδει γενέσθαι τὸ ἀπὸ τῆς σαρκὸς, νικῆσαι δὲ τὴν ὑπακοήν. Εἰ γὰρ καὶ Θεὸς, ἀλλ' ἐν σαρκὶ καὶ κατὰ σάρκα τὴν ὑπακοὴν πληροῖ, καὶ τοῦ θελήματος τῆς σαρκὸς τῷ θελήματι τῆς θεότητος κρατεῖ, καθάπερ εἴρηκεν· Ὅτι καταβέβηκα ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με Πατρὸς, ἴδιον λέγων θέλημα αὐτοῦ τὸ τῆς σαρκός. Ἐπεὶ καὶ ἡ σὰρξ ἰδία αὐτοῦ γέγονεν· οὐ γάρ ἐστι θέλημα Υἱοῦ θεϊκὸν θελήματος Θεοῦ κεχωρισμένον. Ἔδει δὲ τὸ τῆς σαρκὸς θέλημα κινηθῆναι, ὑποταγῆναι δὲ τῷ θελήματι τῷ θεϊκῷ.","english":"For this is possible for the divinity: at times to yield to the flesh so that it prevails, at other times to overcome it, abolishing the passion and the weakness of the flesh. A proof is that for forty whole days it abstains from bodily food and the body does not hunger. For after this, as it is written, it became hungry. Here there is an excess of the flesh; then it became hungry after such a time. The flesh prevailed for this reason, so that a trial might be presented, and the tempter be put to shame, and the human being who from the beginning fell through food might rise through abstinence from food. It also bears the disturbance of the flesh at the approach of death. And how was it to become obedient, fulfilling our obedience on our behalf, unless it also encountered opposition and overcame that opposition? For when some opposition from the flesh arises in us, if we disobey the command, being conquered by the flesh, sin occurs in this way. Therefore in the Lord, the opposition from the flesh had to occur, but obedience had to conquer. For even though he is God, yet he is in the flesh and fulfills obedience according to the flesh, and the will of the flesh is overcome by the will of the divinity, just as he said: \"I have come down from heaven, not to do my own will, but the will of the Father who sent me,\" calling his own will that of the flesh. For the flesh has become his own; for the divine will of the Son is not separate from the will of God. But the will of the flesh had to be set in motion and then subjected to the divine will.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δυνατὸν γὰρ τῇ θεότητι τοῦτο","severity":"info","text":"The passage argues that Christ's divinity can alternately yield to or overcome the flesh, a key soteriological point in Athanasius' Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τεσσαράκοντα ὅλας ἡμέρας ἀπέχεται τροφῆς σωματικῆς","severity":"info","text":"Alludes to Christ's forty-day fast in the wilderness (Matthew 4:2; Mark 1:13; Luke 4:2), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι καταβέβηκα ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με Πατρὸς","severity":"info","text":"A paraphrase of Jesus' words in John 6:38, though not verbatim; Athanasius adapts the saying to contrast the will of the flesh with the divine will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θέλημα","severity":"info","text":"The term 'will' (θέλημα) is used to distinguish the fleshly will (attributed to Christ's humanity) from the divine will, a distinction central to Athanasius' anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ ἐξ ἀρχῆς ἄνθρωπος διὰ βρῶμα πεσὼν δι' ἐγκράτειαν βρώματος ἀναστῇ","severity":"info","text":"Refers to the fall of Adam through eating (Genesis 3) and the typological reversal through Christ's fasting, a common patristic theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν ἐν τῷ Κυρίῳ τὸ μὲν ἐναντίωμα ἔδει γενέσθαι τὸ ἀπὸ τῆς σαρκὸς, νικῆσαι δὲ τὴν ὑπακοήν","severity":"info","text":"This sentence marks a logical conclusion (οὐκοῦν) summarizing the argument: opposition from the flesh must occur, but obedience must triumph.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καθὼς γέγραπται' (as it is written) does not specify a precise scriptural reference; it may allude to a lost source or a general tradition about Christ's hunger after the fast.","The identity of 'ὁ πειράζων' (the tempter) is not named; context suggests Satan, but the text does not specify."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Καὶ οὕτως αἱ τῶν ἀνθρώπων παρακοαὶ λύονται διὰ τῆς παραδόξου ταύτης ὑπακοῆς, ἣν Χριστὸς ὑπήκουσεν ὑπὲρ ἡμῶν. Ὅρα δὴ, τοῦ κινήματος τοῦ σαρκικοῦ γενομένου, τί φησι· Καὶ τί εἴπω; Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης. Ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην. Πάτερ, δόξασόν σου τὸ ὄνομα. Τὸ, Τί εἴπω; Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης, ἐφθέγξατο κατὰ τὴν κίνησιν τῆς σαρκός· τὸ, διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην, θεότητος ὑπερνικώσης φθέγγεται, σχεδόν τοι μηδὲ\n\nφανῆναι τῷ σαρκικῷ θελήματι συγχωροῦντος τοῦ θεϊκοῦ. Τὸ γὰρ, Τί εἴπω; ὥσπερ ἐγκόπτοντός ἐστι ῥῆμα, ὡς φανῆναι μὲν ἡμῖν, ὅτι καὶ σὰρξ ἀληθὴς, ὑποταττομένη δὲ, καὶ οὐ δυναμένη περισπᾶσαι, καθάπερ ἵππος τὸν ἐπιβάτην, οὐδὲ ὅσον ὀκλάσαι τὴν χεῖρα τὴν ἡνιοχοῦσαν. Καὶ δὴ καὶ τί λογίζεται τὸ πάθος; Οὐκ ἀδοξίαν, οὐκ αἰσχύνην, ἀλλὰ δόξαν ἑαυτοῦ καὶ τοῦ Πατρός. Καὶ ἐπισπεύδει μᾶλλον, ἢ ἀποτρέπει τὸ πάθος. Πάτερ, δόξασόν σου τὸ ὄνομα· οὐκ ἔσται, φησὶν, οὐδεμία παραίτησις παρ' ἐμοῦ, ἀλλ' εἴξει τὸ παραιτούμενον, καὶ κρατήσει τὸ μὴ παραιτούμενον. Σαρκικὴ μὲν γὰρ φύσις παραιτεῖται τὸν θάνατον, καὶ ἦν τοῦτο ἐν Χριστῷ, ἐπειδὴ καὶ γέγονε σὰρξ ὁ Λόγος ἀληθῶς· θεϊκὴ δὲ βούλησις αἱρεῖται τὴν κόσμου σωτηρίαν, ἣν ὁ θάνατος κατειργάσατο. Εἶτα πληρούμενον φαίνεται τὸ, Ἵνα ποιῶ τὸ θέλημα τοῦ πέμψαντός με. Λέγει ὁ Χριστός· Πάτερ, δόξασόν σου τὸ ὄνομα· καὶ ἀπόκρισις ἐξ οὐρανοῦ· Καὶ ἐδόξασα, καὶ πάλιν δοξάσω· ἵνα εἰδῶμεν, ὅτι διάστασις οὐδεμία, οὐδὲ χωρισμὸς τοῦ Πατρὸς καὶ τοῦ Υἱοῦ·","english":"And thus the disobediences of human beings are resolved through this paradoxical obedience, which Christ obeyed on our behalf. Now observe, when the fleshly impulse arose, what he says: \"And what shall I say? Father, save me from this hour. But for this reason I came to this hour. Father, glorify your name.\" The words \"What shall I say? Father, save me from this hour\" he uttered according to the movement of the flesh; the words \"for this reason I came to this hour\" are uttered by the divinity prevailing, almost not even allowing the fleshly will to appear. For the phrase \"What shall I say?\" is like a word of one checking himself, so that it might be shown to us that the flesh is real, yet subordinated, and unable to distract, like a horse its rider, nor even to cause the guiding hand to slacken. And indeed, what does the passion consider? Not disgrace, not shame, but glory for himself and the Father. And it rather hastens the passion than averts it. \"Father, glorify your name\": there will be, he says, no refusal on my part, but that which refuses will yield, and that which does not refuse will prevail. For the fleshly nature refuses death, and this was in Christ, since the Word truly became flesh; but the divine will chooses the salvation of the world, which death accomplished. Then the words \"that I may do the will of the one who sent me\" appear to be fulfilled. Christ says: \"Father, glorify your name,\" and the answer from heaven: \"I have glorified, and I will glorify again,\" so that we may know that there is no separation, no division between the Father and the Son.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης","severity":"info","text":"The prayer 'Father, save me from this hour' is not a direct Gospel quotation but a paraphrase of Christ's Gethsemane anguish (cf. Matt 26:39, Mark 14:36). Athanasius reads it as the fleshly impulse speaking.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, δόξασόν σου τὸ ὄνομα","severity":"info","text":"The petition 'Father, glorify your name' echoes the Lord's Prayer (Matt 6:9) and John 12:28, but Athanasius applies it to the passion, interpreting it as the divine will overriding fleshly refusal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρακοαὶ","severity":"info","text":"παρακοαί ('disobediences') is a rare plural, emphasizing collective human acts of disobedience. Athanasius contrasts them with Christ's single act of 'obedience' (ὑπακοή), a key soteriological theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἵππος τὸν ἐπιβάτην","severity":"info","text":"The horse-and-rider analogy for flesh and spirit is a Platonic topos (Phaedrus 246a–b), adapted by Christian authors (e.g., Origen) to describe the soul's control over the body. Athanasius uses it to stress the flesh's subordination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τί εἴπω;","severity":"info","text":"The phrase 'What shall I say?' is analyzed as a rhetorical self-interruption (ἐγκόπτοντός ἐστι ῥῆμα), marking a shift between fleshly and divine voices. This structural cue highlights the two-natures dialogue within Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"διάστασις οὐδεμία, οὐδὲ χωρισμὸς τοῦ Πατρὸς καὶ τοῦ Υἱοῦ","severity":"info","text":"The denial of any 'separation or division' between Father and Son counters Arian subordinationism. This passage was likely cited in later Nicene debates to affirm consubstantiality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has no Coptic; the 'Coptic cues' in the structural classification are not present in the passage. The English draft renders 'παρακοαὶ' as 'disobediences' but the plural is unusual; the sense is collective human sins."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"μᾶλλον δὲ ἵνα κερδάνωμεν τὴν συνάφειαν ἡμῶν τὴν πρὸς Θεὸν ἐν Χριστῷ γενομένην. Οὐδεὶς μὲν γὰρ ἀνθρώπων, ὃς οὐκ ἀπέσπασεν ἑαυτὸν ἀπὸ θελήματος Θεοῦ κατά τι μέρος ἢ πράγματος ἢ χρόνου. Ἐν μόνῳ δὲ Χριστῷ τὸ ἀχώριστον τῆς θελήσεως ἐφυλάχθη· ᾧ συνακολουθοῦντες κερδαίνομεν τὴν συνάφειαν τὴν πρὸς Θεὸν, καὶ τὴν ἕνωσιν τὴν σωτήριον καθ' ὁμοίωσιν αὐτοῦ, καθ' ὁμοίωσιν τῆς θείας ἑνώσεως, ὡς αὐτὸς εἴρηκεν· Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν, οὕτω καὶ οὗτοι ἐν ἡμῖν ἓν ὦσιν.","english":"Rather, that we might gain our union with God, which came about in Christ. For there is no human being who has not separated himself from the will of God in some respect, either in deed or in time. But in Christ alone was the inseparability of the will preserved; following whom we gain the union with God and the saving unity according to his likeness, according to the likeness of the divine union, as he himself said: \"I and the Father are one,\" so that these also may be one in us.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"συνάφειαν","severity":"info","text":"συνάφεια (union) here denotes a relational bond, distinct from ἕνωσις (unity) which follows; Athanasius distinguishes the process of joining from the resulting state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀχώριστον","severity":"info","text":"ἀχώριστον (inseparability) is a key Christological term, asserting that Christ's will never diverges from God's, countering Arian subordinationist readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν","severity":"info","text":"This saying (cf. John 10:30) is cited by Athanasius to ground the unity of will in Christ's divine identity, a standard proof-text in anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καθ' ὁμοίωσιν","severity":"info","text":"The repetition of καθ' ὁμοίωσιν (according to the likeness) creates a chiastic pattern: believers imitate Christ's likeness, which itself mirrors the divine union.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"οὕτω καὶ οὗτοι ἐν ἡμῖν ἓν ὦσιν","severity":"info","text":"The final clause echoes Johannine high-priestly prayer (John 17:21) but adapts it to ecclesial unity: believers are to be one 'in us' (Christ and the Father), a distinctive Athanasian soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τὴν συνάφειαν ἡμῶν τὴν πρὸς Θεὸν ἐν Χριστῷ γενομένην","severity":"info","text":"This passage was cited in later Byzantine florilegia (e.g., John of Damascus, Sacra Parallela) to support the doctrine of theosis through Christ's perfect will.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν μόνῳ δὲ Χριστῷ' could be read as 'in Christ alone' (exclusive) or 'only in Christ' (emphatic); the context supports the exclusive reading, stressing Christ's unique inseparability."],"confidence":"high","notes":[]}]}