{"slug":"khazarzar-gregory-thaumaturgus-sermo-in-omnes-sanctos","id":"greek:khazarzar:khazarzar-gregory-thaumaturgus-sermo-in-omnes-sanctos","title":"Sermo in omnes sanctos","title_source":"Sermo in omnes sanctos","author":"Gregory Thaumaturgus","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":"2026-11-15T06:31:35Z","cost_usd":0.002164},"source":{"registry_id":"greek:khazarzar:khazarzar-gregory-thaumaturgus-sermo-in-omnes-sanctos","work_id":"khazarzar-gregory-thaumaturgus-sermo-in-omnes-sanctos","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/Gregory%20Thaumaturgus_PG%2010/Sermo%20in%20omnes%20sanctos.pdf"},"stats":{"passages":3,"english_words":815,"coptic_letters":0,"source_letters":3548,"commentary_units":18,"commentary_kinds":8,"derived_notes":1,"ambiguities":6,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-gregory-thaumaturgus-sermo-in-omnes-sanctos","abstract":"The 'Sermo in omnes sanctos' is a Greek homily attributed to Gregory Thaumaturgus (c. 213–270) but likely composed in the 4th or 5th century. It survives in a single manuscript tradition, preserved within hagiographic collections, and is among the earliest known sermons for the feast of All Saints, which became established in the East by the 8th century. The homily employs standard liturgical formulas, martyrological themes, and biblical echoes (e.g., 1 Corinthians 15:54–55) to celebrate the triumph of martyrs over death. Its attribution is uncertain, and the available edition lacks critical apparatus, limiting verification of textual variants.","historical_context":"The homily is attributed to Gregory Thaumaturgus, a 3rd-century bishop of Neocaesarea in Pontus (Asia Minor), but its theology and style suggest a later date, possibly the 4th or 5th century. The feast of All Saints became widespread in the Eastern Church by the 8th century, and this sermon may reflect an early stage of that liturgical development. The text survives only in Greek, with no early translations into Latin or Syriac, indicating a limited circulation likely within Byzantine monastic or hagiographic circles. Its preservation in a single manuscript tradition suggests it was valued for its martyrological content rather than its authorial prestige. The homily's use of biblical typology (e.g., Christ as Second Adam, Jonah) and direct address to Death and Hades aligns with paschal and martyrological literature of late antiquity.","significance":"This homily is significant as one of the earliest extant sermons for All Saints, providing insight into the development of the feast in the Eastern Church. It also illustrates the adaptation of Pauline themes (1 Corinthians 15:54–55) and martyrological tropes in late antique preaching. Its uncertain attribution highlights the challenges of pseudepigraphy in patristic literature, while its survival in a single manuscript underscores the fragility of early Christian texts.","timeline":[{"date":"3rd c.","event":"Gregory Thaumaturgus active as bishop of Neocaesarea"},{"date":"4th–5th c.","event":"Probable composition of the homily (based on style and theology)"},{"date":"8th c.","event":"Feast of All Saints becomes widespread in the East"},{"date":"9th c.","event":"Earliest external witness to the homily's attribution"},{"date":"undated","event":"Inclusion in hagiographic collections ensures survival"}],"relations":[{"work":"1 Corinthians","relation":"Echoes 1 Cor 15:54–55 on death's defeat","key":"","label":null,"url":null},{"work":"Jonah","relation":"Typology of resurrection from Hades (Jonah 2:1)","key":"","label":null,"url":null},{"work":"Romans","relation":"Christ as Second Adam (Rom 5:14)","key":"","label":null,"url":null},{"work":"Sermo in omnes sanctos (later Byzantine)","relation":"Possible influence on later All Saints homilies","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Gregory Thaumaturgus is uncertain; the homily may date from the 4th or 5th century.","Survives in a single Greek manuscript tradition; no early versions in Latin or Syriac.","The khazarzar edition lacks critical apparatus and manuscript sigla, preventing verification of textual variants."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.0004,"generated":"2026-11-15T06:31:35Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Gregory%20Thaumaturgus_PG%2010/Sermo%20in%20omnes%20sanctos.pdf"}],"checks":{"work":"khazarzar-gregory-thaumaturgus-sermo-in-omnes-sanctos","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":18,"english_words":815,"source_letters":3548,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The homily survives in a single Greek manuscript tradition, with no early Latin or Syriac versions known. Its preservation is likely due to its inclusion in hagiographic collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Gregory Thaumaturgus (c. 213–270) is uncertain. The homily’s theology and style may reflect a later, possibly 4th- or 5th-century, author. No external witness before the 9th century confirms authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily is among the earliest known sermons for the feast of All Saints, which became widespread in the East by the 8th century. It may have influenced later Byzantine liturgical texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The source edition (khazarzar) does not provide a critical apparatus or manuscript sigla. Readers cannot verify textual variants or the editor’s emendations from this edition alone.","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: 3 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"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":3},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΓΡΗΓΟΡΙΟΥ ΤΟΥ ΘΑΥΜΑΤΟΥΡΓΟΥ ΛΟΓΟΣ ΕΙΣ ΤΟΥΣ ΑΓΙΟΥΣ ΠΑΝΤΑΣ Εὐλόγησον, Δέσποτα.\n\nἩρεμεῖν ἐβουλόμην, καὶ μὴ δημοσιεύειν ἀγροικίζουσαν γλῶσσαν· μέγα γὰρ σιωπὴ, ὅτ' ἂν ὁ λόγος εὐτελής· καὶ θαυμαστὸν ἡσυχία, ἀπαιδευσίας παρούσης· φιλόσοφός τε ἄκρος διὰ σιγῆς καλύπτων ἀμαθίαν. Τοῦτο κἀγὼ πράττειν προῃρούμην τὸ ἀσθε νὲς τῆς οἰκείας ἐπιστάμενος γλώσσης· ἀλλ' ἕλκει με πρὸς τὸ λέγειν τῶν ὁρωμένων ἡ ὄψις. Ἐπεὶ οὗν ἡ πανήγυρις λαμπρὰ καὶ τὸ θέατρον συνεχὲς, καὶ ζέων ἐστὶ τῇ πίστει ὁ ἡμέτερος σύλλογος· ἐπὶ τὴν ἀρχὴν τοῦ λόγου θαῤῥοῦντος τραπήσομαι· μάλιστα τοῦ Πατρὸς εὐχομένου, τῆς Ἐκκλησίας συναγωνιζομένης, μαρτύρων ἁγίων πρὸς τοῦτο ῥωννύντων τὸ ἀσθενές. Οὗτοι γὰρ καὶ γέροντας ἔπεισαν σὺν ἱδρῶτι πολλῷ μακρὰν ἐξανύσαι πορείαν, καὶ τὰ σφαλλόμενα βήματα τῇ βακτηρίᾳ τοῦ λόγου στηρίζειν κατηνάγκαζον· καὶ τὸ θῆλυ προέτρεψαν συνοδοιπορεῖν νεανί σκοις· καὶ τὴν νηπιάζουσαν ἡλικίαν ἕρπουσαν ἐν ταῦθα παρήγαγον μάρτυρες κατὰ θανάτου σκιρτῶν τες, ξίφεσιν ἐγγελῶντες, θυμὸν τυραννικὸν διαρπάζοντες, θάνατον ἀθανασίας πρόξενον ἀνθαρπάζοντες, ἐν ἰδίῳ πτώματι τὴν νίκην οἰκειούμενοι, διὰ σώμα τος ἀναπηδῶντες πρὸς οὐρανόν. Τὰ μέλη διασκορπίζοντες ἵνα σφίγξωσι τὰς ψυχὰς, τὰ κλῇθρα τῆς ζωῆς διαῤῥήξαντες ἵνα τὰς κλεῖς ἀνοίξωσι τῶν οὐρανῶν. Ὁ ἀπιστῶν ὅτι θάνατος καταλέλυται, ᾅδης πεπάτηται, ὅτι τούτου τὰ δεσμὰ διεῤῥάγη· ὅτι τύραννος δέδεται· βλεπέτω μάρτυρας κυβιστῶντας κατὰ θανάτου, καὶ τὴν τοῦ Χριστοῦ νίκην ἀνευφημοῦντας. Ὢ τοῦ θαύματος.","english":"Of our father among the saints, Gregory the Wonderworker, a homily on all the saints. Bless, O Master.\n\nI wished to remain silent, and not to make public a rustic tongue; for silence is great when speech is cheap, and quietude is admirable when ignorance is present; and a philosopher is extreme who conceals his lack of learning through silence. This I too would have chosen to do, knowing the weakness of my own tongue; but the sight of what is seen draws me to speak. Since, then, the festival is splendid and the assembly is crowded, and our gathering is fervent in faith, I shall turn with confidence to the beginning of the discourse, especially with the Father praying, the Church contending together, and the holy martyrs strengthening this weakness. For these have persuaded even old men, with much sweat, to complete a long journey, and have compelled the faltering steps to be supported by the staff of speech; and they have urged the female to travel together with the young; and they have brought the crawling infant age here, the martyrs leaping against death, laughing at swords, tearing apart tyrannical rage, snatching death as the provider of immortality, appropriating victory in their own fall, leaping through the body toward heaven. Scattering their limbs in order to bind their souls, breaking the bars of life in order to open the keys of the heavens. He who disbelieves that death has been undone, that Hades has been trampled, that its bonds have been broken, that the tyrant is bound—let him look at the martyrs somersaulting against death and acclaiming the victory of Christ. O the wonder.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εὐλόγησον, Δέσποτα","severity":"info","text":"The opening invocation 'Bless, O Master' is a standard liturgical formula in Greek homilies, marking the beginning of the discourse proper.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγροικίζουσαν γλῶσσαν","severity":"info","text":"The phrase 'rustic tongue' is a rhetorical topos of affected modesty, common in patristic exordia, not a literal claim about the author's dialect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"μάρτυρες","severity":"info","text":"The martyrs are depicted as actively triumphing over death, a theme rooted in the cult of martyrs in 3rd–4th century Asia Minor, where Gregory Thaumaturgus was active.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θάνατος καταλέλυται, ᾅδης πεπάτηται","severity":"info","text":"Echoes of 1 Corinthians 15:54–55 and the language of Christ's victory over Hades, common in paschal and martyrological contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Γρηγορίου τοῦ Θαυματουργοῦ","severity":"info","text":"The attribution to Gregory Thaumaturgus (c. 213–270) is traditional but debated; the homily may be a later composition under his name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ θέατρον συνεχὲς","severity":"caution","text":"The phrase 'theatre crowded' may be metaphorical for the congregation, but the term θέατρον could also imply a literal venue; the sense is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Father' (Πατρὸς) praying is unclear: possibly the bishop or a presider.","The phrase 'the female' (τὸ θῆλυ) is generic and may refer to women in general or a specific group."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Ἀφ' οὗπερ Χριστὸς τὸν ᾅδην ἐσκύλευσεν, ἄνθρωποι κατωρχήσαντο τοῦ θανάτου. Ποῦ σου, θάνατε, τὸ κέντρον; ποῦ σου, ᾅδη, τὸ νῖκος; Ἐσκύλευται ὁ ᾅδης καὶ ὁ διάβολος; καὶ τῆς ἀρχαίας ἀφῄρηται πανοπλίας· καὶ τοῦ οἰκείου κράτους ἐκβέβληται· καὶ καθάπερ ὁ Γολιὰθ τῷ οἰκείῳ ξίφει τὴν κεφαλὴν ἀπετμήθη, οὔτω καὶ ὁ διάβολος θάνατον γεννήσας, διὰ θανάτου τροποῦται· καὶ τὴν εὐχερῆ μέθοδον τῆς οἰκείας ἀπάτης, ὄργανον ἰσχυρὸν τῆς ἰδίας ἀπωλείας εὑρίσκει· καθάπερ ἄγκιστρον περιπαρεὶς τῇ Θεότητι, καὶ τὸ σύνηθες δέλεαρ καταπιὼν ἀγρεύεται σαφῶς ὁ ἀγρεύειν οἰόμενος· καὶ Θεὸν ἀντὶ ἀνθρώπου κρατήσας. Διὰ τοῦτο μάρτυρες σκιρτῶσιν τὴν τοῦ δράκοντος κεφαλήν· καὶ πᾶν εἶδος βασάνων ὑπερορῶσιν. Ἀφ' οὗ γὰρ ὁ δεύτερος τὸν πρῶτον Ἀδὰμ ἐκ τοῦ πυθμένος τοῦ ᾅδου ὡς τὸν Ἰωνᾶν ἐκ τοῦ κήτους ἀνήγαγεν, καὶ τὸν ἀπατηθέντα, εἰς ἐντροπὴν τοῦ ἀπατήσαντος, οὐρανοπολίτην ἀνέδειξεν· ἐξ ἐκείνου πύλαι ᾅδου ἐκλείσθησαν· καὶ πύλαι οὐρανοῦ ἀνεῴχθησαν· ἀκώλυτον τοῖς μετὰ πίστεως ἀνιοῦσιν παραχωροῦσαι τὴν εἴσοδον. Πάλαι μὲν Ἰακὼβ κλίμακα ἐστηριγμένην ἕως τοῦ οὐρανοῦ ἐθεάσατο, καὶ τοὺς ἀγγέλους τοῦ Θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας· νυνὶ δὲ διὰ τὸν ἄνθρωπον ἄνθρωπος γενόμενος ὁ φιλάνθρωπος τὸν ἀπάνθρωπον λακτίσας τῷ ποδὶ τῆς θεότητος, καὶ τὸν ἅνθρωπον βαστάσας τῇ χειρὶ τῆς χριστότητος, τὸν ἄβατον αἰθέρα ποσὶν ἀνθρωπίνοις πεζεύσασθαι παρεσκεύασεν. Τότε οἱ ἄγγελοι ἀνέβαινον καὶ κατέβαινον· νυνὶ δὲ ὁ τῆς μεγάλης βουλῆς Ἄγγελος οὐκ ἀναβαίνει καὶ καταβαίνει·","english":"From the time when Christ plundered Hades, men have danced upon death. Where is your sting, O Death? Where is your victory, O Hades? Hades and the devil have been plundered; he has been stripped of his ancient panoply and cast out of his own power. And just as Goliath was beheaded by his own sword, so also the devil, having begotten death, is turned aside by death; and the facile method of his own deceit finds a strong instrument of his own destruction. Like a hook pierced by the Divinity, and having swallowed the usual bait, he who thought to catch is clearly caught, having grasped God instead of man. Therefore the martyrs leap upon the serpent’s head and despise every form of torture. For from the time when the Second Adam led the first Adam up from the depths of Hades, as Jonah from the whale, and made the deceived one a citizen of heaven to the shame of the deceiver, from that time the gates of Hades have been closed and the gates of heaven opened, granting unhindered entrance to those who ascend with faith. Long ago Jacob saw a ladder set up to heaven, and the angels of God ascending and descending. But now, through the man who became man, the Lover of men, having kicked the inhuman with the foot of divinity and borne man with the hand of Christliness, has made the impassable ether passable by human feet. Then the angels ascended and descended; now the Angel of the Great Council does not ascend and descend.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ σου, θάνατε, τὸ κέντρον; ποῦ σου, ᾅδη, τὸ νῖκος;","severity":"info","text":"Echoes 1 Corinthians 15:55, where Paul taunts death as having lost its sting. Gregory adapts the phrase to address both Death and Hades directly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δεύτερος τὸν πρῶτον Ἀδὰμ ἐκ τοῦ πυθμένος τοῦ ᾅδου ὡς τὸν Ἰωνᾶν ἐκ τοῦ κήτους ἀνήγαγεν","severity":"info","text":"Combines the typology of Christ as the Second Adam (cf. Romans 5:14) with the story of Jonah (Jonah 2:1) to illustrate resurrection from Hades.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰακὼβ κλίμακα ἐστηριγμένην ἕως τοῦ οὐρανοῦ","severity":"info","text":"Refers to Jacob's ladder vision in Genesis 28:12, reinterpreted as a prefiguration of Christ's ascension and the opening of heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ τῆς μεγάλης βουλῆς Ἄγγελος","severity":"info","text":"A title for Christ, 'Angel of the Great Council,' drawn from Isaiah 9:6 (LXX) and common in early Christian hymnography, emphasizing Christ's role as messenger and mediator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καθάπερ ὁ Γολιὰθ τῷ οἰκείῳ ξίφει τὴν κεφαλὴν ἀπετμήθη","severity":"info","text":"The image of Goliath beheaded by his own sword parallels the devil undone by his own weapon, death. This motif appears in other patristic writers (e.g., John Chrysostom).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλαι μὲν ... νυνὶ δὲ","severity":"info","text":"A contrastive structure ('then ... now') that frames the shift from the Old Testament type (Jacob's ladder) to the New Testament fulfillment (Christ's ascension).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἄνθρωπον βαστάσας τῇ χειρὶ τῆς χριστότητος' is ambiguous: 'χριστότητος' may be a play on 'χριστός' (Christ) or 'χρηστότης' (goodness). The translation opts for 'Christliness,' but the Greek could also mean 'the hand of goodness.'","The identity of 'ὁ δεύτερος' (the Second) is clear as Christ, but the syntax of the sentence is compressed, leaving the exact sequence of actions open to interpretation."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"καὶ πόθεν γὰρ ποῦ μεταστήσεται ὁ πανταχοῦ παρὼν, καὶ τὰ πάντα πληρῶν, καὶ ἐν τῇ χειρὶ συνέχων τὰ [κόσμου] πέρατα;\n\nἍπαξ γὰρ κατέβη καὶ ἅπαξ ἀνέβη· οὐ μεταβάσει χρησάμενος φύσεως, ἀλλὰ συγκαταβάσει φιλανθρώπου χριστότητος· ὁ Λόγος τῷ Πατρὶ συγκαθήμενος, καὶ ὁ Λόγος ἐν τῇ μήτρᾳ αὐλιζόμενος, καὶ ὁ Λόγος πανταχοῦ\n\nεὑρισκόμενος, καὶ [τοῦ] τῶν ὅλων [Θεοῦ] μηδέποτε χωριζόμενος. Ἐγέλα ποτὲ πλατὺν κατὰ τῆς ἀνθρωπίνης φύσεως ὁ διάβολος γέλωτα, καὶ ταῖς συμφοραῖς ἡμῶν ἑορταῖς ἐπευφραίνεται. Ἀλλ' ὁ μὲν γέλως τριήμερος· ὁ δὲ θρῆνος αἰώνιος· καὶ πλατὺς γέλως θρῆνον αὐτῷ πλατύτερον κατεσκεύασεν, δάκρυον ἀδιάλειπτον, κλαυθμὸν ἀπαρηγόρητον· βέλος ἐγκάρδιον. Τοῦτο τὸ βέλος ἐν τῇ παρθενικῇ καμίνῳ, οἷον ἠθέλησεν, καὶ ὡς ἠθέλησεν, διὰ πυρὸς κατὰ τοῦ ἐχθροῦ ὁ πολεμάρχης ἐχάλκευσεν· καὶ στομώσας τῇ ἐνεργείᾳ τῆς ἀηττήτου θεότητος, καὶ βάψας τῷ ὕδατι τοῦ ἀχράντου βαπτίσματος, καὶ ἀκονήσας τοῖς ἀπαθέσι παθήμασιν, καὶ στιλβώσας διὰ τῆς μυστικῆς ἀναστάσεως· δι' ἑαυτοῦ πανστρατιᾷ τὸν ἀλάστορα ἐθανάτωσε. Ποῖος οὖν λόγος ἢ τὴν ἡμετέραν χαρὰν ἢ τὴν ἐκείνου συμφορὰν διηγήσηται; Ὁ γὰρ ποτὲ ἀρχάγγελος, νῦν διάβολος· ὁ ποτὲ ἐν οὐρανοῖς διαιτώμενος, νῦν ὡς ὄφις ἐπὶ γῆς θεωρεῖται συρόμενος· ὁ ποτὲ μετὰ τῶν χερουβὶμ ἀγαλλόμενος, νῦν ἐν τῇ φυλακῇ τῶν χοίρων ἐγκέκλεισται ὀδυνόμενος· ὅνπερ τροπωσόμεθα ἐναντία τῆς ἐκείνου φρονήσαντες προαιρέσεως· χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων, Ἀμήν.","english":"For where shall he go who is present everywhere, and fills all things, and holds the ends of the world in his hand? For once he descended and once he ascended; not by a change of nature, but by a condescension of philanthropic goodness: the Word seated with the Father, and the Word dwelling in the womb, and the Word found everywhere, and never separated from the God of all. Once the devil laughed a broad laugh against human nature, and rejoiced in festivals over our misfortunes. But the laughter was for three days; the lamentation is eternal; and the broad laughter prepared for him a broader lamentation, an unceasing tear, an inconsolable weeping, a dart in the heart. This dart the commander forged in the virginal furnace, as he willed and how he willed, through fire against the enemy; and having tempered it with the energy of the invincible divinity, and dipped it in the water of the immaculate baptism, and sharpened it with the impassible passions, and polished it through the mystic resurrection; through himself he slew the accursed one with his whole host. What word then shall describe either our joy or his calamity? For he who was once an archangel is now a devil; he who once dwelt in the heavens is now seen crawling on the earth like a serpent; he who once rejoiced with the cherubim is now shut up in the pigsty in pain; whom we shall put to flight by thinking contrary to his purpose, by the grace and philanthropy of our Lord Jesus Christ; to whom is the glory and the power unto the ages of ages, Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καὶ πόθεν γὰρ ποῦ μεταστήσεται ὁ πανταχοῦ παρών","severity":"info","text":"The rhetorical question asserts divine omnipresence, a theme consistent with Gregory's emphasis on the Logos's ubiquity despite the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συγκαταβάσει φιλανθρώπου χριστότητος","severity":"info","text":"συγκατάβασις (condescension) is a key Christological term in Greek patristic thought, denoting the Logos's voluntary descent without change of nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Λόγος τῷ Πατρὶ συγκαθήμενος","severity":"info","text":"Echoes John 1:1 and Nicene language of the Logos co-eternal with the Father, reinforced by the phrase 'never separated from the God of all'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐγέλα ποτὲ πλατὺν κατὰ τῆς ἀνθρωπίνης φύσεως ὁ διάβολος γέλωτα","severity":"info","text":"The devil's 'three-day laughter' alludes to a tradition that Satan rejoiced for three days after the crucifixion before the resurrection, a motif found in early Christian paschal homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ποῖος οὖν λόγος ἢ τὴν ἡμετέραν χαρὰν ἢ τὴν ἐκείνου συμφορὰν διηγήσηται;","severity":"info","text":"This rhetorical question marks a structural pivot from the narrative of Christ's victory to a concluding contrast between joy and calamity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ ποτὲ ἀρχάγγελος, νῦν διάβολος","severity":"info","text":"The fall of Satan from archangel to devil is a common trope in early Christian literature, but the vivid image of him 'shut up in the pigsty' is distinctive and may reflect local hagiographic or folkloric influence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν ὅλων [Θεοῦ]' is a conjectural restoration; the manuscript may have read simply 'τῶν ὅλων' without 'Θεοῦ', though the sense is clear.","The identity of the 'commander' (πολεμάρχης) who forges the dart is ambiguous: it could be Christ or a figure like the Virgin Mary; the text leaves it open."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}