{"slug":"khazarzar-maximus-confessor-pg-91a-3","id":"greek:khazarzar:khazarzar-maximus-confessor-pg-91a-3","title":"PG_91A_3","title_source":"PG_91A_3","author":"Maximus Confessor","genre":"treatise","date":null,"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-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T19:50:09Z","cost_usd":0.0307},"source":{"registry_id":"greek:khazarzar:khazarzar-maximus-confessor-pg-91a-3","work_id":"khazarzar-maximus-confessor-pg-91a-3","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":291,"english_words":72970,"coptic_letters":0,"source_letters":287562,"commentary_units":0,"commentary_kinds":0,"derived_notes":4,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-maximus-confessor-pg-91a-3","status":"pass","blocking":[],"warnings":[],"stats":{"passages":291,"translated":291,"commentary_passages":0,"commentary_units":0,"english_words":72970,"source_letters":288666,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"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 Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 291 narrative."},{"kind":"caution","severity":"caution","text":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 1:28."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":291},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΑΠΑΝΤΑ, ΜΑΞΙΜΟΥ τοῦ ΟΜΟΛΟΓΗΤΟΥ * ος Τόμος Δ ΠΕΡΙ ΔΙΑΦΟΡΩΝ ΑΠΟΡΙΩΝ ος Τόμος Δ ΠΕΡΙ ΔΙΑΦΟΡΩΝ ΑΠΟΡΙΩΝ * ΤΩΝ ΑΓΙΩΝ ΔΙΟΝΥΣΙΟΥ ΚΑΙ ΓΡΗΓΟΡΙΟΥ ΠΡΟΣ ΘΩΜΑΝ ΤΟΝ ΗΓΙΑΣΜΕΝΟΝ ΠΡΟΛΟΓΟΣ ( Τῷ ἡγιασμένῳ δούλῳ τοῦ Θεοῦ, Πατρί πνευματικῷ καί διδασκάλῳ κυρίῳ Θωμᾶ, Μάξιμος ταπεινός καί ἁμαρτωλός, ἀνάξιος δοῦλος καί μαθητής. Ἀπλανοῦς θεωρίας ἐξ ἐμμελοῦς περί τά θεῖα σπουδῆς ἕξιν λαβών ἀναλλοίωτον, οὐχ ἁπλῶς σοφίας, ἀλλά τοῦ κάλλους αὐτῆς, Θεῷ λίαν ἠγαπημένε, γέγονας ἐραστής σωφρονέστατος. Σοφίας δέ κάλλος ἐστί γνῶσις ἔμπρακτος, ἤ πρᾶξις ἔνσοφος, ὧν ἐστι χαρακτήρ ὡς δι᾿ ἀμφοῖν συμπληρούμενος, ὁ τῆς θείας προνοίας καί κρίσεως λόγος. Καθ᾿ ὅν αἰσθήσει τόν νοῦν συμπλέξας διά τοῦ Πνεύματος, ἔδειξας ὡς ἀληθῶς πῶς ὁ Θεός κατ᾿ εἰκόνα Θεοῦ ποιεῖν πέφυκε τόν ἄνθρωπον, τόν τε πλοῦτον τῆς ἀγαθότητος κατέστησας γνώριμον, πολυτελῶς τῇ καλῇ μίξει τῶν ἐναντίων ἐν σεαυτῷ δεικνύς τόν Θεόν ταῖς ἀρεταῖς σωματούμενον, οὗ τῷ ὕψει συμμετρήσας μιμήσει τήν κένωσιν ἕως ἐμοῦ κατελθεῖν οὐκ ἀπηξίωσας, ἐκεῖνα ζητῶν ὧν πεπονθώς ἔχει τήν εἴδησιν. Εἰσί δέ Διονυσίου καί Γρηγορίου κεφάλαια τῶν ἁγίων ἐκείνων ὑπερευφήμων τε καί μακαρίων ἀνδρῶν, τῆς ὄντως ἐκλογῆς τῶν ἀνέκαθεν κατά πρόθεσιν τῶν αἰώνων τῷ Θεῷ προσθεμένων, τῶν πᾶσαν ὡς ἀληθῶς Τό ἔργο τοῦ ἁγίου Μαξίμου χωρίστηκε σέ τόμους καί ἀναγράφονται οἱ σελίδες σύμφωνα μέ τή σειρά ʺΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣʺ τῶν ἐκδόσεων ʺΤΟ ΒΥΖΑΝΤΙΟΝʺ Θεσσαλονίκη 1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΗΤΙΚΩΝ, γιά νά μπορεῖ εὔκολα ὁ ἀναγνώστης νά συμβουλεύεται μετάφραση.","english":"PROLOGUE TO THE FOURTH TOME OF THE VARIOUS QUESTIONS OF SAINTS DIONYSIUS AND GREGORY, ADDRESSED TO THOMAS THE SANCTIFIED\n\nTo the sanctified servant of God, spiritual father and teacher, lord Thomas, Maximus, humble and sinful, unworthy servant and disciple. Having received from diligent zeal concerning divine things an unchangeable habit of unerring contemplation—not simply of wisdom, but of its beauty—you, greatly beloved of God, have become its most temperate lover. The beauty of wisdom is practical knowledge, or wise action, of which the word of divine providence and judgment is the character, as being completed through both. By it, having joined sense to mind through the Spirit, you have shown truly how God is by nature accustomed to make man in the image of God, and you have made known the wealth of goodness, showing God embodied in the virtues within yourself through the precious good mixture of opposites; and having measured your imitation to His height, you did not disdain to descend in self-emptying even to me, seeking those things of which you have knowledge by experience. These are the chapters of Dionysius and Gregory, those saints, greatly praised and blessed men, of the true election of those who from the beginning, according to the purpose of the ages, joined themselves to God, who truly","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Τό κείμενο προέρχεται ἀπό τρεῖς πηγές: 1) ἀπό τήν ἠλεκτρονική βιβλιοθήκη ἑλληνικῶν κειμένων,, ( :// ), 2) κείμενα πού δέν περιλαμβάνονται στό ἀπό τήν πατρολογία τοῦ, τόμος ος καί ος (τά δακτυλογράφησε ἡ μητέρα τοῦ π. Ἀρσενίου Μέσκου), καί 3) τά σχόλια στά ἔργα τοῦ ἁγίου Διονυσίου τοῦ Ἀρεοπαγίτη ἀπό τίς ἐκδόσεις ΒΥΖΑΝΤΙΟ, τό κείμενο περάστηκε ἀπό σκάνερ, ἀκολούθησε ὀπτική ἀναγνώριση χαρακτήρων καί ἔλεγχος.\n\nΤόμος καί σελίδα γιά τίς ἐκδόσεις ΒΥΖΑΝΤΙΟ ἀναγράφονται μέ τόν ἀκόλουθο τρόπο:, δηλαδή ἀκολουθεῖ ἡ δέκατη σελίδα τοῦ Β τόμου. Ἐπίσης ὑπάρχει καί ἔνδειξη γιά τήν σελίδα τῆς πατρολογίας ὅταν τό κείμενο προέρχεται ἀπό ἐκεῖ.\n\n* Τό κείμενο προέρχεται ἀπό τήν πατρολογία τοῦ, τόμος ος (τό δακτυλογράφησε ἡ μητέρα τοῦ π. Ἀρσενίου Μέσκου), σέ ἀντιπαράθεση μέ τό κείμενο τῶν ἐκδόσεων ʺΤΟ ΒΥΖΑΝΤΙΟΝʺ τῆς σειρᾶς ʺΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣʺ Θεσσαλονίκη *\n\n1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΗΤΙΚΩΝ, τόμος Δ.","english":"The text comes from three sources: 1) from the electronic library of Greek texts, ( :// ), 2) texts not included in the Patrologia of , volume and (typed by the mother of Fr. Arsenios Meskos), and 3) the scholia on the works of Saint Dionysius the Areopagite from the BYZANTIO editions; the text was passed through a scanner, followed by optical character recognition and proofreading.\n\nVolume and page for the BYZANTIO editions are recorded in the following manner: , that is, the tenth page of volume B follows. There is also an indication of the page of the Patrologia when the text comes from there.\n\n* The text comes from the Patrologia of , volume (typed by the mother of Fr. Arsenios Meskos), in comparison with the text of the editions \"TO BYZANTION\" of the series \"GREGORY PALAMAS\" Thessaloniki *\n\n1992, PHILOKALIA OF THE NEPTIC AND ASCETIC FATHERS, volume IV.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"τήν ἐφικτήν τοῖς ἁγίοις χύσιν τῆς σοφίας εἰσδεξαμένων, καί τῇ ( ἀποθέσει τῆς κατά φύσιν ζωῆς ψυχῆς οὐσίαν πεποιημένων, καί διά τοῦτο ζῶντα μονώτατον τόν Χριστόν ἐσχηκότων, καί τό δή μεῖζον εἰπεῖν, ψυχήν αὐτοῖς τῆς ψυχῆς γεγενημένον καί διά πάντων ἔργων τε καί λόγων καί νοημάτων πᾶσιν ἐμφανιζόμενον ὡς ἐντεῦθεν ἐκείνων μέν οὐκ εἶναι πεπεῖσθαι τά προτεθέντα, Χριστοῦ δέ κατά χάριν αὐτοῖς ἑαυτόν ὑπαλλάξαντος. Ἀλλά πῶς εἴπω Κύριον Ἰησοῦν, μήπω Πνεῦμα λαβών ἁγιότητος; Πῶς λαλήσω τάς δυναστείας τοῦ Κυρίου, ὁ μογίλαλος, καί τόν νοῦν τῇ σχέσει προσηλώσας τῶν φθειρομένων; Πῶς ἀκουστάς ποιήσω κἄν τινας αἰνέσεις αὐτοῦ, ὁ κωφός, καί τό τῆς ψυχῆς ἀκουστικόν διά τήν πρός τά πάθη φιλίαν ἔχων παντελῶς ἀπεστραμμένον τοῦ Λόγου τήν μακαρίαν φωνήν; Πῶς ἐμφανής ὁ Λόγος γενήσεταί μοι, τῷ ἡττημένῳ τῷ κόσμῳ, νικᾷν τόν κόσμον, ἀλλ' οὐκ ἐμφανίζεσθαι τῷ κόσμῳ πεφυκώς, εἴπερ φιλύλῳ διαθέσει κατά φύσιν ἐστίν ἀνεπίγνωστος; Πῶς οὐ τολμηρόν, τοῖς ἁγίοις τόν ἐναγῆ, καί τοῖς καθαροῖς ἐγχειρεῖν τόν ἀκάθαρτον; Διό παρῃτησάμην ἄν τήν ἐπί τοῖς κεκελευσμένοις ἐγχείρησιν, τόν τῆς προπετείας ψόγον φοβούμενος, εἰ μή πλέον ἐδεδοίκειν τῆς ἀπειθείας τόν κίνδυνον. Δυοῖν οὖν τούτων μέσος ληφθείς τῆς προπετείας αἱροῦμαι μᾶλλον ψόγον ὡς ἀνεκτότερον, φεύγων ὡς ἀσύγγνωστον τῆς ἀπειθείας τόν κίνδυνον.","english":"...since they had received the attainable outpouring of wisdom granted to the saints, and by the setting aside of the life according to nature had made the substance of the soul, and for this reason had possessed Christ alone as living, and—to say the greater thing—He had become to them a soul of the soul and was made manifest to all through all works and words and thoughts, so that from this they were persuaded that the things set before them were not their own, but Christ's, who by grace had exchanged Himself for them. But how shall I call Lord Jesus, not yet having received the Spirit of holiness? How shall I speak the mighty acts of the Lord, I who am slow of speech, and have fastened my mind upon the attachment to corruptible things? How shall I make even some of His praises heard, I who am deaf, and who, through friendship with the passions, have the hearing of the soul wholly turned away from the blessed voice of the Word? How shall the Word become manifest to me, who am defeated by the world, when He is by nature not manifest to the world but conquers the world, since by a disposition fond of matter He is by nature unknowable? How is it not presumptuous for the defiled to approach the saints, and for the unclean to lay hands on the pure? Therefore I would have declined the undertaking of the things commanded, fearing the reproach of presumption, had I not feared more the danger of disobedience. Caught therefore between these two, I choose rather the reproach of presumption, as more tolerable, fleeing the danger of disobedience as unforgivable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Καί τῇ μεσιτείᾳ τῶν ἁγίων καί βοηθείᾳ τῶν ὑμετέρων εὐχῶν, Χριστοῦ τοῦ μεγάλου Θεοῦ καί Σωτῆρος ἡμῶν χορηγοῦντος τό νοεῖν εὐσεβῶς καί λέγειν δεόντως, περί ἑκάστου κεφαλαίου τήν ἀπόκρισιν ὡς οἷόν τε ποιήσομαι σύντομον [πρός διδάσκαλον ὁ λόγος μικροῖς πορίζεσθαι μεγάλα δυνάμενον], ἀρχόμενος ἀπό Γρηγορίου τοῦ θεόφρονος, ὡς μᾶλλον ἡμῖν ὄντος τῷ χρόνῳ προσεχεστέρου.\n\nΑ' ΤΟΥ ΑΓ. ΓΡΗΓΟΡΙΟΥ ΤΟΥ ΘΕΟΛ., ΕΚ ΤΟΥ ΠΕΡΙ ΥΙΟΥ, \"ΔΙΑ ΤΟΥΤΟ ΜΟΝΑΣ..». ( Τοῦ ἁγίου Γρηγορίου τοῦ Θεολόγου, ἐκ τοῦ περί Υἱοῦ πρώτου λόγου εἰς τό· «Διά τοῦτο μονάς ἀπ᾿ ἀρχῆς εἰς δυάδα κινηθεῖσα μέχρι Τριάδος ἔστη». Καί πάλιν τοῦ αὐτοῦ ἐκ τοῦ δευτέρου Εἰρηνικοῦ εἰς τό· «Μονάδος μέν κινηθείσης, διά τό πλούσιον, δυάδος δέ ὑπερβαθείσης· ὑπέρ γάρ τήν ὕλην καί τό εἶδος, ἐξ ὧν τά σώματα, Τριάδος δέ ὁρισθεῖσης, διά τό τέλειον». Εἰ μέν τήν δοκοῦσαν εἶναι διαφωνίαν, δοῦλε Θεοῦ, σκοπήσας τήν ἀληθῆ συμφωνίαν ἠπόρησας, οὐκ ἔστι κατ᾿ ἔννοιαν τούτων τῶν φωνῶν ἑνικωτέραν εὑρεῖν. Ταυτόν γάρ ἐστιν ὑπερβαθῆναι δυάδα καί μή στῆναι μέχρι δυάδος, καί πάλιν ὁρισθῆναι Τριάδα καί μέχρι Τριάδος στῆναι τῆς μονάδος τήν κίνησιν, εἴπερ μοναρχίαν πρεσβεύομεν οὐκ ἀφιλότιμον, ὡς ἑνί προσώπῳ περιγεγραμμένην, ἤ πάλιν ἄτακτον, ὡς εἰς ἄπειρον χεομένην, ἀλλ᾿ ἥν ὁμότιμος φύσει Τριάς Πατήρ καί Υἱός καί Πνεῦμα συνίστησιν ἅγιον, ὧν πλοῦτος ἡ συμφυΐα καί τό ἕν ἔξαλμα τῆς λαμπρότητος, οὔτε ὑπέρ ταῦτα τῆς θεότητος χεομένης, ἵνα μή δῆμον θεῶν εἰσαγάγωμεν, οὔτε ἐντός τούτων ὁριζομένης, ἵνα μή πενίαν θεότητος κατακριθῶμεν.","english":"And through the mediation of the saints and the help of your prayers, with Christ, our great God and Savior, granting us to think piously and to speak as is fitting, I will make the answer concerning each chapter as brief as possible [the discourse is addressed to a teacher able to procure great things for the small], beginning with Gregory the God-minded, since he is closer to us in time.\n\n1. From St. Gregory the Theologian, from the first discourse On the Son, on the text \"Therefore a monad, having moved from the beginning into a dyad, stood still at a triad.\" And again from the same, from the second Irenic discourse, on the text \"A monad having been moved, because of its richness; and a dyad having been surpassed—for it is beyond matter and form, from which bodies come; and a triad having been defined, because of perfection.\" If, servant of God, having observed the apparent disagreement, you were perplexed at the true agreement, it is not possible to find anything more unified than the meaning of these expressions. For it is the same thing to have surpassed a dyad and not to have stood still at a dyad, and again for the movement of the monad to have been defined as a triad and to have stood still at a triad—since we honor a monarchy that is not without generosity, as though circumscribed in one person, nor again disorderly, as though poured out to infinity, but the one which a triad equal in nature—Father, Son, and Holy Spirit—establishes, whose wealth is their connaturality and the single leap of their splendor, with the Godhead neither poured out beyond these, lest we introduce a multitude of gods, nor defined within these, lest we be condemned to a poverty of Godhead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","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."}]},{"i":5,"ref":"p5","source":"Οὐκ ἔστιν οὖν αἰτιολογία τοῦτο τῆς ὑπερουσίου τῶν ὄντων αἰτίας, ἀλλ᾿ εὐσεβοῦς περί αὐτῆς δόξης ἀπόδειξις, εἴπερ μονάς, ἀλλ᾿ οὐ δυάς, καί Τριάς, ἀλλ᾿ οὐ πλῆθος, ἡ θεότης, ὡς ἄναρχος, ἀσώματός τε καί ἀστασίαστος. Μονάς γάρ ἀληθῶς ἡ μονάς· οὐ γάρ ἐστιν ἀρχή τῶν μετ᾿ αὐτήν, κατά διαστολῆς συστολήν, ἵνα χεθῇ φυσικῶς εἰς πλῆθος ὁδεύουσα, ἀλλ᾿ ἐνυπόστατος ὀντότης ὁμοουσίου Τριάδος. Καί Τριάς ἀληθῶς ἡ Τριάς, οὐκ ἀριθμῷ λυομένῳ συμπληρουμένη (οὐ γάρ ἐστι μονάδων σύνθεσις, ἵνα πάθῃ διαίρεσιν), ἀλλ᾿ ἑνούσιος ὕπαρξις τρισυποστάτου μονάδος. Μονάς γάρ ἀληθῶς ἡ ( Τριάς, ὅτι οὕτως ἐστί, καί Τριάς ἀληθῶς ἡ μονάς, ὅτι οὕτως ὑφέστηκεν· ἐπειδή καί μία θεότης\n\nοὖσά τε μοναδικῶς, καί ὑφισταμένη τριαδικῶς. Εἰ δέ κίνησιν ἀκούσας ἐθαύμασας πῶς ὑπεράπειρος κινεῖται θεότης, ἡμῶν, οὐκ ἐκείνης τό πάθος, πρῶτον τόν τοῦ εἶναι λόγον αὐτῆς ἐλλαμπομένων, καί οὕτω τόν τοῦ πῶς αὐτήν ὑφεστάναι τρόπον φωτιζομένων, εἴπερ τό εἶναι τοῦ πῶς εἶναι πάντως προεπινοεῖται. Κίνησις οὖν θεότητος ἡ δι᾿ ἐκφάνσεως γινομένη περί τε τοῦ εἶναι αὐτήν καί τοῦ πῶς αὐτήν ὑφεστάναι τοῖς αὐτῆς δεκτικοῖς καθέστηκε γνῶσις. Β' ΤΟΥ ΑΥΤΟΥ ΕΚ ΤΟΥ ΠΡΩΤΟΥ ΛΟΓΟΥ, \"ΤΑ ΜΕΝ ΥΨΗΛΟΤΕΡΑ ΠΡΟΣΑΓΕ ΤΗ ΘΕΟΤΗΤΙ..».","english":"This, then, is not a demonstration of the cause of beings that is above being, but a proof of pious opinion concerning it, since the Godhead is a Monad, not a dyad, and a Trinity, not a multitude, as being without beginning, incorporeal, and free from faction. For the Monad is truly a Monad: it is not a beginning of things after it, by a contraction of distinction, so as to be poured out and proceed naturally into a multitude, but it is the enhypostatic essence of the consubstantial Trinity. And the Trinity is truly a Trinity, not completed by a number that is dissolved (for it is not a composition of monads, so as to suffer division), but the unitive existence of a three-hypostatic Monad. For the Trinity is truly a Monad, because it is so, and the Monad is truly a Trinity, because it so subsists; since there is also one Godhead, being in a monadic way and subsisting in a triadic way. But if, having heard of motion, you wondered how the Godhead that is beyond all bounds is moved, the passion is ours, not hers, since we are first illumined with the principle of her being, and thus enlightened as to the manner of her subsisting, if indeed being is altogether conceived before how it is. Motion of the Godhead, then, is the knowledge that comes about through manifestation concerning both that she is and how she subsists, established for those who are receptive of her. Of the same, from the first discourse, \"The things that are higher, bring to the Godhead...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ πρώτου λόγου εἰς τό· «Ἑνί δέ κεφαλαίῳ, τά μέν ὑψηλότερα πρόσαγε τῇ θεότητι καί τῇ κρείττονι φύσει παθῶν καί σώματος, τά δέ ταπεινότερα τῷ συνθέτῳ καί διά σέ κενωθέντι καί σαρκωθέντι, οὐδέν δέ χεῖρον εἰπεῖν καί ἀνθρωπισθέντι».\n\nὉ τοῦ Θεοῦ Λόγος ὅλος οὐσία πλήρης ὑπάρχων, Θεός γάρ, καί ὑπόστασις ὅλος ἀνελλιπής, Υἱός γάρ, κενωθείς μέν σπορά γέγονε τῆς οἰκείας σαρκός, ἀῤῥήτῳ δέ συλλήψει συντεθείς αὐτῆς ὑπόστασις γέγονε τῆς προσληφθείσης σαρκός. Καί τούτῳ τῷ καινῷ μυστηρίῳ κατ᾿ ἀλήθειαν ἀτρέπτως ὅλος γενόμενος ἄνθρωπος, δύο φύσεων ἀκτίστου τε καί κτιστῆς, ἀπαθοῦς τε καί παθητῆς, ὁ αὐτός ὑπόστασις ἦν, πάντας ἀνελλιπῶς τούς φυσικούς, ὧν ὑπόστασις, ἦν λόγους ἐπιδεχόμενος. Εἰ δέ πάντας οὐσιωδῶς ὧν ὑπόστασις ἦν τούς φυσικούς ἐπεδέχετο λόγους, αὐτῷ συνθέτῳ γενομένῳ τῇ προσλήψει τῆς σαρκός κατά τήν ὑπόστασιν πάνυ σοφῶς ὁ διδάσκαλος, ἵνα μή ψιλά νομισθῇ, τά τῆς οἰκείας σαρκός πάθη προσένειμεν, αὐτοῦ τε τῆς ( σαρκός ὑπαρχούσης καί κατ᾿ αὐτήν ἀληθῶς ὄντι Θεῷ παθητῷ κατά τῆς ἁμαρτίας.","english":"From the same, from the same first discourse, on the text: \"In one summary, refer the higher things to the Godhead and to the nature superior to passions and body, but the lower things to the composite, to him who was emptied and became flesh for your sake, and it is no worse to say, became man.\"\n\nThe Word of God, being wholly a complete substance—for he is God—and wholly a perfect hypostasis—for he is Son—having emptied himself, became the seed of his own flesh, and by an ineffable conception having been composed with it, he became the hypostasis of the flesh he assumed. And by this new mystery, having truly and without change become wholly man, of two natures, uncreated and created, impassible and passible, he himself was the hypostasis, receiving without deficiency all the natural principles of which he was the hypostasis. But if he substantially received all the natural principles of which he was the hypostasis, to him who became composite by the assumption of the flesh according to the hypostasis, the teacher very wisely assigned the passions of his own flesh, lest they be thought mere words, since the flesh was his own and, being truly God according to it, he was passible against sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Οὐσίας τοίνυν, καθ᾿ ἥν καί σαρκωθείς ἁπλοῦς ὁ Λόγος μεμένηκε, καί ὑποστάσεως, καθ᾿ ἥν προσλήψει σαρκός γέγονε σύνθετος, καί Θεός παθητός οἰκονομικῶς ἐχρημάτισε, δεικνύς τήν διαφοράν ὁ διδάσκαλος ταῦτά φησιν· \" Ἵνα μή τά τῆς ὑποστάσεως κατηγοροῦντες ἐξ ἀγνοίας τῆς φύσεως λάθωμεν κατά τούς Ἀρειανούς Θεῷ φύσει παθητῷ προσκυνοῦντες». \" Οὐδέν δέ χεῖρον εἰπεῖν καί ἀνθρωπισθέντι», προσέθηκεν, οὐ μόνον διά τούς Ἀρειανούς ἀντί ψυχῆς τήν θεότητα, καί τούς Ἀπολιναριστάς ἄνουν τήν ψυχή δογματίζοντας, καί τούτῳ τῷ τρόπῳ τό τέλειον τῆς καθ᾿ ἡμᾶς τοῦ Λόγου περιτέμνοντας φύσεως, καί φύσει θεότητος παθητόν αὐτόν ποιουμένου, ἀλλ᾿ ἵνα καί δειχθῇ τέλειος ἡμῖν γεγονώς κατά ἀλήθειαν ἄνθρωπος ὁ μονογενής Θεός, ὡς δι᾿ ἐνεργοῦς φύσει σαρκός νοερῶς τε καί λογικῶς ἐψυχωμένης, αὐτουργῶν τήν ἡμῶν σωτηρίαν, εἴπερ κατά πάντα χωρίς μόνης ἁμαρτίας, ἧς οὐδείς τῇ φύσει παντελῶς ἐνέσπαρται λόγος, ἀλλ᾿ οὐ χωρίς φυσικῆς ἐνεργείας, ἀληθῶς γέγονεν ἄνθρωπος, ἧς ὁ λόγος, ὅρος τῆς οὐσίας ἐστί, πάντας χαρακτηρίζων φυσικῶς οἷς κατ᾿ οὐσίαν ἐμπέφυκε. Τό γάρ κοινῶς τε καί γενικῶς τινων κατηγορούμενον ὅρος τῆς αὐτῶν οὐσίας ἐστίν, οὗ πάντως ἡ στέρησις φθοράν ἐργάζεται φύσεως, εἴπερ οὐδέν τῶν ὄντων τοῦ φύσει πεφυκότος στερούμενον ὅπερ ἦν μένει σωζόμενον.","english":"Of essence, then, according to which the Word, even when made flesh, remained simple, and of hypostasis, according to which by the assumption of flesh he became composite, and was shown to be a passible God by economy, the teacher shows the difference when he says: \"Lest, attributing the things of the hypostasis to ignorance of the nature, we unwittingly, like the Arians, worship a God passible by nature.\" And he added, \"Nor is it any worse to say, 'and made man,'\" not only because of the Arians, who in place of a soul dogmatize the Godhead, and the Apollinarians, who dogmatize that the soul is without mind, and in this way cut off the perfection of the nature of the Word that is ours, and make him passible by the nature of the Godhead, but also so that the only-begotten God might be shown to have become perfect man for us in truth, as through flesh active by nature, ensouled intelligently and rationally, working out our salvation by himself, since in all things except sin alone—of which no principle at all is sown in nature—but not except natural activity, he has truly become man, of which activity the definition is the boundary of the essence, characterizing naturally all those in whom it is implanted by essence. For what is predicated commonly and generically of certain things is the boundary of their essence, the privation of which altogether works the corruption of nature, since none of existing things, deprived of what it is naturally disposed to be, remains preserved as what it was.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Γ'\n\nΤΟΥ ΑΥΤΟΥ ΕΚ ΤΟΥ ΑΥΤΟΥ ΛΟΓΟΥ, \"ΟΥΤΟΣ ΓΑΡ Ο ΝΥΝ ΣΟΙ ΚΑΤΑΦΡΟΝΟΥΜΕΝΟΣ..».\n\nΤοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου εἰς τό· \" Οὗτος γάρ ὁ νῦν σοι καταφρονούμενος ἦν ὅτε καί ὑπέρ σέ ἦν· ὁ νῦν ἄνθρωπος καί ἀσύνθετος ἦν· ὁ μέν ἦν, διέμεινεν, ὁ δέ οὐκ ἦν, προσέλαβεν· ἐν ἀρχῇ ἦν ἀναιτίως (τίς γάρ αἰτία Θεοῦ;)· ἀλλά καί ( ὕστερον γέγονε δι᾿ αἰτίαν· ἡ δέ ἦν τό σέ\n\nσωθῆναι τόν ὑβριστήν, ὅς διά τοῦτο περιφρονεῖς θεότητα ὅτι τήν σήν παχύτητα κατεδέξατο, διά μέσου νοός ὁμιλήσας σαρκί καί γενόμενος ἄνθρωπος ὁ κάτω Θεός, ἐπειδή συνακεκράθη Θεῷ καί γέγονεν εἷς, τοῦ κρείττονος ἐκνικήσαντος, ἵνα γένωμαι τοσοῦτον Θεός ὅσον ἐκεῖνος ἄνθρωπος. \" Οὗτος γάρ ὁ νῦν σοι καταφρονούμενος, φησίν, ἦν ὅτε καί ὑπέρ σέ ἦν, παντός αἰῶνος δηλονότι καί πάσης δι᾿ ἑαυτόν ὑπάρχων ἐπέκεινα φύσεως, κἄν ὑπ᾿ ἄμφω νῦν διά σέ γεγένηται θέλων. Ὁ νῦν ἄνθρωπος καί ἀσύνθετος ἦν, τήν τε φύσιν ἁπλοῦς καί τήν ὑπόστασιν, ἅτε δή μόνον Θεός, γυμνός σώματος καί τῶν ὅσα σώματος, κἄν νῦν προσλήψει σαρκός ψυχήν ἐχούσης νοεράν, ὅπερ οὐκ ἦν γέγονε, τήν ὑπόστασιν σύνθετος, διαμείνας ὅπερ ἦν, τήν φύσιν ἁπλοῦς, ἵνα σέ σώσῃ τόν ἄνθρωπον. Ταύτην γάρ τῆς σαρκικῆς αὐτοῦ μόνην αἰτίαν ἔσχε γεννήσεως, τήν σωτηρίαν τῆς φύσεως, ἧς ὑπελθών, καθάπερ τι πᾶχος, τό παθητόν διά μέσου νοός ὡμίλησε σαρκί, γενόμενος ἄνθρωπος ὁ κάτω Θεός, πάντα ὑπέρ πάντων γενόμενος ὅσα ἡμεῖς, πλήν τῆς ἁμαρτίας, σῶμα, ψυχή, νοῦς, δι᾿ ὅσων ὁ θάνατος, τό κοινόν ἐκ τούτων, ἄνθρωπος, Θεός ὁρώμενος διά τό νοούμενον.","english":"Of the same, from the same discourse, on the passage: \"For this one who is now despised by you was also when he was above you; the one who is now man was also incomposite; what he was, he remained; what he was not, he assumed. In the beginning he was without cause (for what cause is there of God?); but later he came to be for a cause, and that was your salvation—you, the insolent one, who for this reason despise the Godhead because it accepted your coarseness, having conversed with flesh through the mediation of mind, and the God below became man, since he was mingled with God and became one, the better prevailing, so that I might become as much God as he became man. For this one, he says, who is now despised by you, was also when he was above you—clearly existing beyond every age and every nature that exists for its own sake, even if now for your sake he has willingly come to be under both. The one who is now man was also incomposite, simple in nature and in hypostasis, inasmuch as he was God alone, bare of body and of all that belongs to body, even if now by the assumption of flesh having a rational soul he has become what he was not—composite in hypostasis, remaining what he was—simple in nature, in order to save you, the human being. For this alone he had as the cause of his fleshly birth: the salvation of nature, which he took upon himself, and having submitted to the passible, like some frost, he conversed with flesh through the mediation of mind, becoming man—the God below—becoming all things for all, as many things as we are, except sin: body, soul, mind, and through all these, the common result of these—man, God seen because of what is understood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Αὐτός οὖν δίχα τροπῆς κυρίως πρός τό καθ᾿ ἡμᾶς φύσει παθητόν κενωθείς ὁ Λόγος, καί ὑπό τήν φυσικήν ἀληθῶς διά σαρκώσεως γενόμενος αἴσθησιν, Θεός ὁρατός καί κάτω Θεός προσηγορεύθη, διά σαρκός φύσει παθητῆς τήν ὑπεράπειρον ἐμφανῆ ποιησάμενος δύναμιν, ἐπειδή συνανεκράθη Θεῷ προδήλως ἡ σάρξ καί γέγονεν εἷς, τοῦ κρείττονος ἐκνικήσαντος, ὑποστατικῇ ταυτότητι κυρίως αὐτήν τοῦ προσλαβόντος Λόγου θεώσαντος. Εἷς δέ γέγονεν, ἀλλ᾿ οὐχ ἕν, ὁ διδάσκαλος εἶπεν, δεικνύς ( ὅτι κἄν τῇ ταυτότητι τῆς μιᾶς ὑποστάσεως μεμένηκεν ἡ φυσική τῶν ἡνωμένων ἑτερότης ἀσύγχυτος· εἴπερ τό μέν ὑποστάσεως, τό δέ φύσεως ὑπάρχει δηλωτικόν. Τό γάρ, \" Ἵνα γένωμαι τοσοῦτον θεός ὅσον ἐκεῖνος ἄνθρωπος», οὐκ ἐμόν λέγειν, τοῦ ῥυπωθέντος τῇ ἁμαρτίᾳ καί τελείως τῆς ὄντως οὔσης ἀνορεκτοῦντος ζωῆς, ἀλλ᾿ ὑμῶν, τῶν ἀπολήψει τελείᾳ τῆς φύσεως ἐκ μόνης γνωριζομένων τῆς χάριτος, καί μελλόντων ἐκ τῆς κατ᾿ αὐτήν τοσοῦτον διαδειχθῆναι δυνάμεως ὅσον ὁ φύσει Θεός τῆς ἡμῶν σαρκωθείς ἀσθενείας μετείληφεν, ἀντιμετρουμένης, ὡς οἶδεν αὐτός, τῇ αὐτοῦ κενώσει, τῆς τῶν χάριτι σωζομένων θεώσεως, ὅλων θεοειδῶν καί ὅλου Θεοῦ χωρητικῶν, καί μόνου γενησομένων. Τοῦτο γάρ ἡ τελείωσις πρός ἥν σπεύδουσιν οἱ ταύτην ἀληθῶς ἔσεσθαι τήν ἐπαγγελίαν πιστεύσαντες.","english":"Therefore the Word himself, without change, in the proper sense having emptied himself toward the passible nature that is ours, and truly having come under natural perception through incarnation, was called visible God and God below, having made his infinite power manifest through a naturally passible flesh, since the flesh was plainly mingled with God and became one, the better prevailing, the Word who assumed it truly deifying it by hypostatic identity. \"He became one,\" but not \"one thing,\" the teacher said, showing that even in the identity of the one hypostasis the natural otherness of the united realities has remained unconfused, since the one is indicative of hypostasis, the other of nature. For the saying, \"That I may become as much a god as he is a man,\" is not mine to say—mine, who have been defiled by sin and who am wholly without desire for the life that truly is—but yours, who are known by the perfect recovery of nature from grace alone, and who are to be shown forth from the power in it to the same extent as the God by nature who was incarnate for our sake partook of our weakness, the deification of those saved by grace being measured out, as he himself knows, in proportion to his own emptying, when they become wholly godlike and capable of containing the whole God, and become his alone. For this is the perfection toward which hasten those who believe that this promise will truly come to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Δ' ΤΟΥ ΑΥΤΟΥ... \"ΩΣ ΜΕΝ ΓΑΡ ΛΟΓΟΣ, ΟΥΤΕ ΥΠΗΚΟΟΣ ΗΝ..». Τοῦ αὐτοῦ ἐκ τοῦ δευτέρου περί Υἱοῦ Λόγου, εἰς τό· \" Ὡς μέν γάρ Λόγος, οὔτε ὑπήκοος ἦν, οὔτε ἀνήκοος· τῶν γάρ ὑπό χεῖρα ταῦτα καί τῶν δευτέρων· τό μέν τῶν εὐγνωμονεστέρων, τό δέ τῶν ἀξίων κολάσεως. Ὡς δέ δούλου μορφή, συγκαταβαίνει τοῖς ὁμοδούλοις καί δούλοις, καί μορφοῦται τό ἀλλότριον, ὅλον ἐν ἑαυτῷ φέρων μετά τῶν ἐμῶν, ἵνα ἐν ἑαυτῷ δαπανήσῃ τό χεῖρον, ὡς κηρόν πῦρ, ἤ ὡς ἀτμίδα γῆς ἥλιος, κἀγώ μεταλάβω τῶν ἐκείνου διά τήν σύγκρασιν. Διά τοῦτο ἔργῳ τιμᾷ τήν ὑπακοήν καί πειρᾶται ταύτης ἐκ τοῦ παθεῖν. Οὐ γάρ ἱκανόν ἡ διάθεσις, ὥσπερ οὐδέ ἡμῖν, εἰ μή καί διά τῶν πραγμάτων χωρήσαιμεν. Ἔργον γάρ ἀπόδειξις διαθέσεως. Οὐ χεῖρον δέ ἴσως κἀκεῖνο ὑπολαβεῖν, ὅτι δοκιμάζει τήν ἡμετέραν ὑπακοήν, καί πάντα μετρεῖ τοῖς ἑαυτοῦ πάθεσι τά ἡμέτερα, τέχνη φιλανθρωπίας, ὥστε ἔχειν εἰδέναι ( τοῖς ἑαυτοῦ τά ἡμέτερα, καί πόσον μέν ἀπαιτούμεθα, πόσον δέ συγχωρούμεθα, λογιζομένης μετά τοῦ πάσχειν καί τῆς ἀσθενείας».","english":"Of the same, from the second discourse On the Son, the Word, on the text \"For as Word, he was neither obedient nor disobedient\": For these things belong to those under the hand and to the second rank—the one to the more well-disposed, the other to those worthy of punishment. But as the form of a servant, he condescends to his fellow servants and to servants, and takes the form of what is alien, bearing the whole in himself together with my own, so that in himself he might consume the worse, as fire does wax, or the sun a vapor of the earth, and I might partake of his own through the mingling. For this reason he honors obedience in deed and tests it through suffering. For disposition alone is not sufficient, just as it is not for us either, unless we also proceed through actual deeds. For deed is the proof of disposition. And perhaps it is no worse to understand this too, that he tests our obedience, and measures all our sufferings by his own, by the art of his love for humanity, so as to know—by his own, our own—both how much is demanded of us and how much is forgiven us, our weakness being reckoned together with his suffering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Ὡς μέν γάρ φύσει Θεός Λόγος, ὑπακοῆς, φησί, καί παρακοῆς πάντως ἐλεύθερος, ὅτι καί φύσει πάσης ἐντολῆς ὡς Κύριος ὑπάρχει δοτήρ, ἧς ἡ μέν ὑπακοή τήρησίς ἐστιν, ἡ δέ παρακοή παράβασις. Τῶν γάρ φύσει κινουμένων ὁ κατ᾿ ἐντολήν νόμος καί ἡ κατ᾿ αὐτόν πλήρωσίς ἐστι καί παράβασις, οὐχί οὗ φύσει τό εἶναι στάσις ἐστίν.\n\nὩς δέ δούλου μορφῇ, τουτέστιν ἄνθρωπος φύσει γενόμενος, συγκατέβη τοῖς ὁμοδούλοις καί δούλοις, μορφωθείς τό ἀλλότριον, ἅμα τῇ φύσει καί τό καθ᾿ ἡμᾶς τῆς φύσεως ὑποδύς παθητόν. Ἀλλότριον γάρ τοῦ κατά φύσιν ἀναμαρτήτου τό τοῦ ἁμαρτήσαντος ἐπιτίμιον, ὅπερ ἐστί τό διά τήν παράβασιν κατακριθέν τῆς ὅλης φύσεως παθητόν.\n\nΕἰ δέ κενωθείς μέν δούλου μορφῇ, τουτέστιν ἄνθρωπος συγκαταβάς δέ μορφοῦται τό ἀλλότριον, τουτέστιν ἄνθρωπος φύσει γίνεται παθητός, κένωσις ἅρα περί αὐτόν ὡς ἀγαθόν ὁμοῦ καί φιλάνθρωπον θεωρεῖται καί συγκατάβασις, ἡ μέν ἄνθρωπον ἀληθῶς, ἡ δέ φύσει παθητόν ἄνθρωπον ἀληθῶς ὄντα δεικνῦσα γεγενημένον. Διό φησιν ὁ διδάσκαλος· \" Ὅλον ἐν ἑαυτῷ ἐμέ φέρων μετά τῶν ἐμῶν, \" τουτέστι τήν ἀνθρωπείαν φύσιν ὁλόκληρον, ἑνώσει τῇ καθ᾿ ὑπόστασιν μετά τῶν αὐτῆς ἀδιαβλήτων παθῶν.","english":"For as God the Word by nature, he says, he is entirely free from obedience and disobedience, since by nature as Lord he is also the giver of every commandment, of which obedience is the keeping and disobedience the transgression. For it is of things moved by nature that the law according to commandment, and the fulfillment and transgression according to it, exist—not of that whose being is by nature a state of rest.\n\nBut as in the form of a slave, that is, having become man by nature, he condescended to his fellow slaves and to slaves, being formed in what is alien, and at the same time with his nature also putting on the passibility of our nature. For the penalty of the one who sinned is alien to the sinless one according to nature—that is, the passibility of the whole nature that was condemned because of the transgression.\n\nBut if, having emptied himself, he is in the form of a slave, that is, having condescended as man, and is formed in what is alien, that is, he becomes man by nature, passible—then the emptying is therefore contemplated in him as both good and philanthropic, and the condescension, the one showing him as truly man, the other as truly a man passible by nature, having become so. Therefore the teacher says: \"Bearing me whole in himself together with my own,\" that is, the entire human nature, in union according to hypostasis together with its blameless passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Οἷς ἡμῶν δαπανήσας τό χεῖρον, διό τῇ φύσει τό παθητόν ἐπεισεκρίθη, λέγω δέ τόν ἐκ τῆς παρακοῆς νόμον τῆς ἁμαρτίας, οὗ κράτος ἐστίν ἡ παρά φύσιν τῆς ἡμετέρας ( γνώμης διάθεσις, ἐμπάθειαν τῷ παθητῷ τῆς φύσεως ἐπεισάγουσα κατ᾿ ἄνεσιν καί ἐπίτασιν, οὐ μόνον σέσωκεν ὑπό τῆς ἁμαρτίας κατεχομένους, ἀλλά καί θείας δυνάμεως μεταδέδωκεν ἐν ἑαυτῷ λύσας ἡμῶν τό ἐπιτίμιον, ψυχῆς ἀτρεψίαν καί σώματος ἀφθαρσίαν ἐργαζομένης ἐν τῇ περί τό φύσει καλόν τῆς γνώμης ταυτότητι, τοῖς ἔργῳ τιμᾷν τήν χάριν σπουδάζουσιν. Ὅπερ οἶμαι διδάσκων ὁ ἅγιός φησιν· \" Ἵνα ἐν ἑαυτῷ δαπανήσῃ τό χεῖρον, ὡς κηρόν πῦρ, ἤ ὡς ἀτμίδα γῆς ἥλιος, κἀγώ μεταλάβω τῶν ἐκείνου διά τήν σύγκρασιν»· καθαρός δηλαδή τῇ χάριτι πάθους ἴσως ἐκείνῳ γενόμενος. Οἶδα δέ καί λόγον ἕτερον περί τοῦ, \"Μορφοῦται τό ἀλλότριον», παρά τινος ἁγίου σοφοῦ καί λόγον καί βίον μαθών. Ἔλεγε γάρ ἐρωτηθείς ἐκεῖνος ἀλλότριον εἶναι τοῦ Λόγου φύσει τήν ὑπακοήν, ὥσπερ καί τήν ὑποταγήν, ἥν ὑπέρ ἡμῶν παραβάντων τήν ἐντολήν ἐκτίσας ὅλην εἰργάσατο τοῦ γένους τήν σωτηρίαν, ἑαυτοῦ ποιούμενος τό ἡμέτερον. Διά τοῦτο ἔργῳ τιμᾷ τήν ὑπακοήν, νέος Ἀδάμ ὑπέρ τοῦ παλαιοῦ φύσει γενόμενος, καί πειρᾶται ταύτης ἐκ τοῦ παθεῖν, διά τῶν αὐτῶν ἑκουσίως ἡμῖν ἐνεχθείς παθημάτων. Εἴπερ κατά τοῦτον ἀληθῶς τόν μέγαν διδάσκαλον, \" Ἐκοπίασε, καί ἐπείνασε, καί ἐδίψησε, καί ἠγωνίασε, καί ἐδάκρυσε \" νόμῳ σώματος, ὅ δή σαφής ἐνεργοῦς ἐστιν ἀπόδειξις διαθέσεως, καί τῆς προς τούς ὁμοδούλους τε καί δούλους τεκμήριον συγκαταβάσεως.","english":"By consuming in himself what was worse in us—wherefore the passible element was added to nature, I mean the law of sin that comes from disobedience, whose strength is the disposition of our will contrary to nature, introducing impassionedness into the passible element of nature by relaxation and intensification—he not only saved those held captive by sin, but also imparted divine power in himself, having dissolved our penalty, while the soul works steadfastness and the body incorruption in the sameness of the will toward the good that is by nature, for those who strive to honor grace in deed. This, I think, is what the saint teaches when he says: \"That he might consume in himself what is worse, as fire consumes wax, or the sun a mist of the earth, and that I might partake of his things because of the union\"—that is, having become pure by grace, perhaps equal to him in passion. I know also another account concerning the words \"the alien is formed,\" having learned both the word and the life from a certain holy and wise man. For he said, when asked, that obedience is by nature alien to the Word, just as also subjection, which he paid on behalf of us who transgressed the commandment and thereby accomplished the whole salvation of the race, making our things his own. Therefore he honors obedience in deed, having become a new Adam by nature on behalf of the old, and he attempts it through suffering, willingly borne along with us through the same sufferings. If indeed, according to this great teacher, \"he labored, and hungered, and thirsted, and agonized, and wept\" by the law of the body, which is a clear proof of an active disposition, and a token of his condescension toward fellow servants and servants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Δεσπότης γάρ φύσει μεμένηκε, καί δοῦλος δ᾿ ἐμέ τόν φύσει δοῦλον γενόμενος, ἵνα ποιήσῃ δεσπότην τοῦ δι᾿ ἀπάτης τυραννικῶς κυριεύσαντος, διά τοῦτο τά μέν δουλικά δεσποτικῶς ἐνεργῶν, τουτέστι τά σαρκικά θεϊκῶς, τήν ἀπαθῆ καί φύσει δεσπόζουσαν ἐν τοῖς σαρκικοῖς ( ἐπεδείκνυτο δύναμιν, διά πάθους, τήν φθοράν ἀφανίζουσαν, καί διά θανάτου ζωήν δημιουργοῦσαν ἀνώλεθρον, τά δεσποτικά δέ πράττων δουλικῶς, τουτέστι τά θεῖα σαρκικῶς, τήν ἄφατον ἐνεδείκνυτο κένωσιν, διά σαρκός παθητῆς τό γένος ἅπαν τῇ φθορᾷ γεωθέν θεουργοῦσαν. Τῇ γάρ τούτων ἐπαλλαγῇ σαφῶς ἐπιστοῦτο τάς τε φύσεις ὧν αὐτός ὑπόστασις ἦν, καί τάς αὐτῶν οὐσιώδεις ἐνεργείας, ἤγουν κινήσεις, ὧν αὐτός ἕνωσις ἦν ἀσύγχυτος, μή δεχομένη διαίρεσιν κατ᾿ ἄμφω τάς φύσεις ὧν αὐτός ὑπόστασις ἦν, εἴπερ ἑαυτῷ προσφυῶς μοναδικῶς, τουτέστιν ἑνοειδῶς ἐνεργῶν, καί δι᾿ ἑκάστου τῶν ὑπ' αὐτοῦ γινομένων τῇ δυνάμει τῆς ἑαυτοῦ θεότητος ἀχωρίστως συνεκφαίνων τῆς οἰκείας σαρκός τήν ἐνέργειαν. Αὐτοῦ γάρ ἑνός ὄντος οὐδέν ἑνικώτερον,","english":"For by nature he remained Master, and became a servant—me, who am a servant by nature—in order to make me master of him who tyrannically ruled through deceit. For this reason, performing servile things in a masterly way—that is, fleshly things in a divine way—he displayed the impassible and by nature ruling power in fleshly things, destroying corruption through suffering and creating imperishable life through death; and doing masterly things in a servile way—that is, divine things in a fleshly way—he showed the ineffable kenosis, through passible flesh making divine the whole race that had been buried in corruption. For by the interchange of these things he clearly established both the natures of which he was the hypostasis and their essential energies, that is, motions, of which he was the unconfused union, not admitting division in both the natures of which he was the hypostasis, since he acted in a manner proper to himself, in a singular way—that is, in a unified way—and through each of the things done by him, by the power of his own divinity, inseparably manifested together with it the energy of his own flesh. For since he is one, nothing is more singular than he,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"οὐδ᾿ αὐτοῦ πάλιν τῶν ἑαυτοῦ παντελῶς ἐνικώτερον ἤ σωστικώτερον. Διά τοῦτο καί πάσχων Θεός ἦν ἀληθῶς, καί θαυματουργῶν ἄνθρωπος ἦν ὁ αὐτός ἀληθῶς, ὅτι καί φύσεων ἀληθῶν καθ᾿ ἕνωσιν ἄῤῥητον ὑπόστασις ἦν ἀληθής. Αἷς καταλλήλως τε καί προσφυῶς ἐνεργῶν ἐδείκνυτο σώζων αὐτάς ἀληθῶς ἀσυγχύτους σωζόμενος· εἴπερ ἀπαθής μεμένηκε φύσει καί παθητός, ἀθάνατος καί θνητός, ὁρατός καί νοούμενος, ὡς φύσει Θεός καί φύσει ἄνθρωπος ὁ αὐτός.\n\nΟὕτω μέν οὖν, κατ᾿ ἐμέ φάναι, τιμᾷ τήν ὑπακοήν ὁ φύσει Δεσπότης, καί πειρᾶται ταύτης ἐκ τοῦ παθεῖν, οὐχ ἵνα σώσῃ μόνον τοῖς ἑαυτοῦ τήν ἅπασαν φύσιν ἀποκαθάρας τοῦ χείρονος, ἀλλ᾿ ἵνα καί τήν ἡμετέραν ὑπακοήν δοκιμάσῃ μανθάνων τῇ πείρᾳ τῶν ἡμετέρων τά καθ᾿ ἡμᾶς, ὁ πᾶσαν γνῶσιν τῇ φύσει περιγράφων, πόσον μέν ἀπαιτούμεθα, πόσον δέ συγχωρούμεθα πρός τήν τελείαν ὑποταγήν, δι᾿ ἧς προσάγειν πέφυκε τῷ Πατρί τούς σωζομένους, κατ᾿ αὐτόν φανέντας τῇ δυνάμει τῆς χάριτος. Ὡς μέγα καί φρικτόν ὄντως τό τῆς ἡμῶν σωτηρίας μυστήριον. ( Ἀπαιτούμεθα γάρ ὅσον ἐκεῖνος φύσει τό καθ᾿ ἡμᾶς, συγχωρούμεθα δέ ὅσον αὐτός ὑπέρ ἡμᾶς ἑνώσει τό καθ᾿ ἡμᾶς. Εἰ μήπου γνώμης φιλαμαρτήμονος ἕξις ποιεῖται κακίας ὕλην τῆς φύσεως τήν ἀσθένειαν. Καί δῆλός ἐστι ταύτης ὑπάρχων τῆς ἐννοίας ὁ πολύς οὗτος διδάσκαλος, τοῖς ἑξῆς αὐτήν βεβαιῶν. Φησί γάρ· \" Εἰ γάρ τό φῶς ἐδιώχθη διά τό πρόβλημα, φαῖνον ἐν τῇ σκοτίᾳ, τῷ βίῳ τούτῳ, ὑπό τῆς ἄλλης σκοτίας, τοῦ πονηροῦ λέγω καί τοῦ πειραστοῦ, τό σκότος πόσον, ὡς ἀσθενέστερον; Καί τί θαυμαστόν, εἰ ἐκείνου διαφυγόντος παντάπασιν ἡμεῖς ποσῶς καταληφθείημεν;","english":"Nor again is he more victorious or more saving than himself in his own things. For this reason, even when suffering he was truly God, and when working wonders he was truly the same man, because he was a true hypostasis of true natures in an ineffable union. Working in a manner fitting and proper to them, he was shown truly saving them without confusion and being saved; since he remained by nature impassible and passible, immortal and mortal, visible and intelligible, as the same one by nature God and by nature man.\n\nThus, then, to speak after my own measure, the Master by nature honors obedience, and he tests it by suffering—not only in order to save his own whole nature by purifying it from what is worse, but also in order to test our obedience, learning by experience the things that pertain to us from our own, he who by nature circumscribes all knowledge—how much is required of us, and how much is forgiven us for perfect submission, through which he naturally brings those who are saved to the Father, having appeared in accordance with him by the power of grace. How great and truly awesome is the mystery of our salvation. (For we are required to render as much as he is by nature in what pertains to us, and we are forgiven as much as he, being above us, in what pertains to us by union. Unless perhaps a disposition of sin-loving opinion makes the weakness of nature a material for vice. And this great teacher is clearly of this opinion, confirming it in what follows. For he says: \"If the light was persecuted because of the proposition, shining in the darkness, in this life, by the rest of the darkness—I mean the evil one and the tempter—how much is the darkness, as being weaker? And what is wonderful if, when that one had escaped entirely, we were to some extent overtaken?\")","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Μεῖζον γάρ ἐκείνῳ τό διωχθῆναι, ἤπερ ἡμῖν τό καταληφθῆναι, παρά τοῖς ὀρθῶς ταῦτα λογιζομένοις».\n\nΕ' ΕΙΣ ΤΗΝ ΠΡΟΣ ΓΑΪΟΝ... ΤΟΥ ΔΙΟΝΥΣΙΟΥ... \"ΠΩΣ, ΦΗΣ, ΙΗΣΟΥΣ Ο ΠΑΝΤΩΝ ΕΠΕΚΕΙΝΑ..».\n\nΕἰς τήν πρός Γάϊον τόν θεραπευτήν ἐπιστολήν τοῦ Διονυσίου τοῦ Ἀρεοπαγίτου, ἐπισκόπου Ἀθηνῶν· \" Πῶς, φής, Ἰησοῦς, ὁ πάντων ἐπέκεινα, πᾶσιν ἀνθρώποις ἐστίν οὐσιωδῶς συντεταγμένος; Οὐδέ γάρ ὡς αἴτιος ἀνθρώπων ἐνθάδε λέγεται ἄνθρωπος, ἀλλ᾿ ὡς αὐτός κατ᾿ οὐσίαν ὅλην ἀληθῶς ἄνθρωπος ὤν». Ἐπειδή κατά τήν ἁπλῆν ἐκδοχήν τῆς ἁγίας Γραφῆς, ὡς πάντων αἴτιος ὁ Θεός πᾶσι σημαίνεται τοῖς τῶν ἐξ αὐτοῦ παρηγμένων ὀνόμασιν, οἰόμενον, τυχόν, καί μετά τήν σάρκωσιν τούτῳ μόνῳ τῷ τρόπῳ πάλιν ἄνθρωπον τόν Θεόν ὀνομάζεσθαι τούτοις τόν θεραπευτήν Γάϊον ἐπανορθοῦται τοῖς ῥήμασιν ὁ πολύς Διονύσιος, διδάσκων ὡς οὐχ ἁπλῶς ὁ τῶν ὅλων Θεός σαρκωθείς λέγεται ἄνθρωπος ἀλλ᾿ ὡς αὐτό κατ᾿ οὐσίαν ὅλην ἀληθῶς ἄνθρωπος ὤν. Ἧς μόνη τε καί ἀληθής ἐστιν ἀπόδειξις ἡ κατά φύσιν αὐτῆς συστατική δύναμις, ἥν οὐκ ἄν τις ἁμάρτοι ( τῆς ἀληθείας φυσικήν φήσας ἐνέργειαν, κυρίως τε καί πρώτως χαρακτηριστικήν αὐτῆς, ὡς εἰδοποιόν ὑπάρχουσαν κίνησιν, γενικωτάτην πάσης τῆς φυσικῶς αὐτῇ προσούσης περιεκτικῆς ἰδιότητος, ἧς χωρίς μόνον ἐστί τό μή ὄν, ὡς μόνου τοῦ μηδαμῶς ὄντος, κατά τοῦτον τόν μέγαν διδάσκαλον, οὔτε κίνησιν οὔτε ὕπαρξιν ἔχοντος.","english":"For to him being persecuted is a greater thing than to us being apprehended, in the judgment of those who rightly reckon these matters.\n\nCHAPTER 5: ON THE LETTER TO GAIUS OF DIONYSIUS: \"HOW, HE SAYS, IS JESUS, WHO IS BEYOND ALL THINGS, ESSENTIALLY COORDINATED WITH ALL MEN?\"\n\nOn the letter to Gaius the Therapeutist by Dionysius the Areopagite, bishop of Athens: \"How, you say, is Jesus, who is beyond all things, essentially coordinated with all men? For he is not here called man as being the cause of men, but as himself being truly man in his whole essence.\" Since, according to the simple reading of the holy Scripture, God as the cause of all things is signified by all the names of the things brought forth from him, Gaius the Therapeutist, supposing perhaps that even after the incarnation God is again called man in this way alone, is corrected by these words of the great Dionysius, who teaches that the God of all things, having become incarnate, is not called man in a simple sense, but as himself being truly man in his whole essence. Of this there is one and true proof: the constitutive power of its nature, which one would not err in calling a natural energy of the truth, properly and primarily characteristic of it, as being a form-giving motion, the most generic container of every inclusive property that naturally belongs to it, apart from which there is only non-being, since only that which in no way exists, according to this great teacher, has neither motion nor existence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Τρανότατα γοῦν διδάσκει μηδέν ἠρνῆσθαι παντάπασι τῶν ἡμετέρων τόν Θεόν σαρκωθέντα, πλήν τῆς ἁμαρτίας, ἐπεί μηδέ τῆς φύσεως ἦν, οὐχ ἁπλῶς ἄνθρωπον, ἀλλ᾿ αὐτό κατ᾿ οὐσίαν ὅλην ἀληθῶς ἄνθρωπον ὄντα διαῤῥήδην ἀποφηνάμενος. Οὗ κυρίως εἶναι διά τῶν ἐπαγομένων καί τήν κλῆσιν ἀνθρωπικῶς οὐσιωθέντος διατεινόμενός φησιν· \" Ἡμεῖς δέ τόν Ἰησοῦν οὐκ ἀνθρωπικῶς ἀφορίζομεν». Ἐπεί μή ψιλόν ἄνθρωπον αὐτόν δογματίζομεν, τέμνοντες τήν ὑπέρ ἔννοιαν ἕνωσιν. Οὐσιωδῶς γάρ, ἀλλ᾿ οὐχ ὡς ἀνθρώπων αἰτίου ἐπ᾿ αὐτοῦ τοῦ φύσει\n\nΘεοῦ καθ᾿ ἡμᾶς ἀληθῶς οὐσιωθέντος τό ἄνθρωπος ὄνομα λέγομεν. Οὐδέ γάρ ἄνθρωπος μόνον, ὅτι καί Θεός ὁ αὐτός, εἴπερ μή ψιλός ἄνθρωπος μήτε γυμνός ὑπάρχει Θεός, \"ἀλλ᾿ ἄνθρωπος ἀληθῶς ὁ διαφερόντως φιλάνθρωπος». Ἀπείρῳ γάρ πόθῳ τῷ πρός ἀνθρώπους ὅπερ ἐστίν ἀληθῶς αὐτό φύσει τό ποθούμενον γέγονε, μήτε τι πεπονθώς εἰς τήν ἰδίαν οὐσίαν πρός τῆς ἀφθέγκτου κενώσεως, μήτε τι τῆς ἀνθρωπίνης διά τήν ἀπόρρητον πρόσληψιν ἀμείψας, ἤ μειώσας τό σύνολον φύσεως, ὧν ὁ λόγος κυρίως αὐτῆς καθέστηκε σύστασις. \" Ὑπέρ ἀνθρώπους», ὅτι θεϊκῶς ἀνδρός χωρίς \"καί κατά ἀνθρώπους», ἀνθρωπικῶς ὅτι νόμῳ κυήσεως. \" Ἐκ τῆς ἀνθρώπων οὐσίας ὁ ὑπερούσιος οὐσιωμένος· \" οὐ γάρ ψιλήν μόνην ἐφάντασεν ἡμῖν ἐν ἑαυτῷ τήν ἐν εἴδει σαρκός διαμόρφωσιν, κατά τούς τῶν Μανιχαίων λήρους, ἤ σάρκα συνουσιωμένην ( οὐρανόθεν ἑαυτῷ συγκατήγαγε, κατά τούς Ἀπολιναρίου μύθους, ἀλλ᾿ αὐτό κατ᾿ οὐσίαν ὅλην ἀληθῶς ἄνθρωπος γεγονώς, προσλήψει δηλονότι σαρκός νοερῶς ἐψυχωμένης, ἑνωθείσης αὐτῷ καθ᾿ ὑπόστασιν.","english":"Most clearly, then, he teaches that God, having become incarnate, denied nothing at all of what is ours, except sin—since it was not of nature either—plainly declaring that he is not simply a man, but truly man in his very essence, wholly. Insisting that the name \"man\" belongs to him properly through what is added, and that he was made man in essence in a human way, he says: \"But we do not define Jesus in a human way.\" For we do not dogmatize him as a mere man, dividing the union that surpasses understanding. For we speak the name \"man\" of him essentially, and not as the cause of men, since he who is by nature truly God according to us was truly made man in essence. For he is not only man, because the same one is also God—since he is neither a mere man nor a bare God—\"but truly man is he who is preeminently the lover of mankind.\" For by his boundless longing toward men, he has become in nature truly that very thing which is longed for, neither suffering anything in his own essence from the ineffable emptying, nor changing or diminishing anything of human nature because of the inexpressible assumption—those things of which the principle is properly its constitution. \"Beyond men,\" because he is divine without a man; \"and according to men,\" in a human way, because by the law of conception. \"From the essence of men the one who is beyond essence was made essence\"; for he did not merely present to us in himself a bare outward form of flesh in appearance, according to the nonsense of the Manichaeans, nor flesh consubstantial with himself which he brought down with him from heaven, according to the myths of Apollinaris, but having become truly man in his very essence, wholly, evidently by the assumption of flesh endowed with a rational soul, united to him according to hypostasis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"\" Ἔστι δέ οὐδέν ἦττον ὑπερουσιότητος ὑπερπλήρης ὁ ἀεί ὑπερούσιος». Οὐ γάρ ὑπεζεύχθη τῇ φύσει γενόμενος ἄνθρωπος, τοὐναντίον δέ μᾶλλον συνεπῆρεν ἑαυτῷ τήν φύσιν, ἕτερον αὐτήν ποιήσας μυστήριον, αὐτός δέ μείνας παντάπασιν ἄληπτος, καί τήν οἰκείαν σάρκωσιν λαχοῦσαν γένεσιν ὑπερούσιον μυστηρίου παντός δείξας ἀληπτοτέραν, τοσοῦτον καταληπτός δι᾿ αὐτήν γεγονώς ὅσον πλέον ἐγνώσθη δι' αὐτῆς ἀληπτότερος. \" Κρύφιος γάρ ἐστι καί μετά τήν ἔκφανσιν», φησίν ὁ διδάσκαλος, \" ἤ, ἵνα τό θειότερον εἴπω, καί ἐν τῇ ἐκφάνσει. Καί τοῦτο γάρ Ἰησοῦ κέκρυπται, καί οὐδενί λόγῳ, οὐδέ νῷ τό κατ᾿ αὐτόν ἐξῆκται μυστήριον, ἀλλά καί λεγόμενον ἄῤῥητον μένει, καί νοούμενον, ἄγνωστον». Τί τούτου πρός ἀπόδειξιν θείας ὑπερουσιότητος γένοιτ᾿ ἄν ἀποδεικτικώτερον, ἐκφάνσει τό κρύφιον καί λόγῳ τήν ἀφασίαν καί νῷ δηλούσης τήν καθ᾿ ὑπεροχήν ἀγνωσίαν, καί τό δή μεῖζον εῖπεῖν, οὐσιώσει τό ὑπερούσιον; \"Ἀμέλει τῇ ταύτης περιουσίᾳ καί εἰς οὐσίαν ἀληθῶς ἐλθών ὑπέρ οὐσίαν οὐσιώθη»· τούς νόμους δηλαδή καινοτομήσας τῆς κατά φύσιν γενέσεως, καί δίχα τῆς ἐξ ἀνδρός ἐν εἴδει σπορᾶς ἀληθῶς γενόμενος ἄνθρωπος. Καί δηλοῖ Παρθένος αὐτόν ὑπερφυῶς κύουσα τόν ὑπερούσιον Λόγον χωρίς ἀνδρός ἐκ τῶν αὐτῆς παρθενικῶν αἱμάτων ἀνθρωπικῶς, ξένῳ παρά τήν φύσιν θεσμῷ, διαπλαττόμενον.","english":"He is none the less full of super-essentiality, who is ever super-essential.” For he was not subjected to nature when he became man; on the contrary, he rather raised nature up with himself, making it another mystery, while he himself remained wholly incomprehensible, and showed his own incarnation, which received a generation that is super-essential, to be more incomprehensible than every mystery—having become comprehensible through it to the very extent that through it he was known to be more incomprehensible. “For he is hidden even after the manifestation,” says the teacher, “or, to speak more divinely, even in the manifestation. For this too is hidden in Jesus, and by no word nor by any mind has the mystery concerning him been brought forth, but even when spoken it remains unutterable, and when understood, unknown.” What could be more demonstrative than this for proving the divine super-essentiality, since by manifestation it makes clear the hidden, by word the speechlessness, and by mind the unknowability according to pre-eminence, and—to say the greater thing—by essentialization the super-essential? “Indeed, by the abundance of this, having truly come into being, he was essentialized beyond essence”—that is, having innovated the laws of natural generation, and having truly become man without seed from a man, in the form of sowing. And the Virgin shows this, conceiving him supernaturally—the super-essential Word—without a man, from her own virginal bloods, in a human manner, formed by a strange ordinance beyond nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"\" Καί ὑπέρ ἄνθρωπον ἐνήργει τά ἀνθρώπου»· τήν τῶν στοιχείων ἀπαθῶς καινοτομήσας φύσιν ταῖς βάσεσι. Καί δηλοῖ σαφῶς ὕδωρ ἄστατον, ὑλικῶν καί γεηρῶν ποδῶν ἀνέχον βάρος καί μή ὑπεῖκον, ἀλλ᾿ ὑπερφυεῖ δυνάμει πρός τό ἀδιάχυτον ( συνιστάμενον· εἴπερ ἀληθῶς ἀβρόχοις ποσί, σωματικόν ὄγκον ἔχουσι, καί ὕλης βάρος, τήν ὑγράν καί ἄστατον οὐσίαν μεταβατικῶς ἐπεπόρευτο, περιπατῶν ἐπί θαλάσσης ὡς ἐπ᾿ ἐδάφους, καί τῇ δυνάμει τῆς ἑαυτοῦ θεότητος ἀχωρίστως διά τῆς μεταβάσεως συνεκφαίνων τῆς οἰκείας σαρκός τήν κατά φύσιν ἐνέργειαν· εἴπερ φύσει ταύτης ἡ μεταβατική καθέστηκε κίνησις, ἀλλ᾿ οὐ τῆς ἡνωμένης αὐτῇ καθ᾿ ὑπόστασιν ὑπεραπείρου καί ὑπερουσίου θεότητος. Ἅπαξ γάρ ἀνθρωπικῶς οὐσιωθείς ὁ ὑπερούσιος Λόγος μετά τῆς ἀνθρωπίνης οὐσίας ἀμείωτον εἶχεν, ὡς ἰδίαν αὐτοῦ, καί τήν γενικῶς αὐτόν ὡς ἄνθρωπον χαρακτηρίζουσαν τῆς οὐσίας κίνησιν πᾶσιν οἷς ὡς ἄνθρωπος ἐνήργει φυσικῶς εἰδοποιουμένην· εἴπερ ἀληθῶς γέγονεν ἄνθρωπος, ἀναπνέων, λαλῶν, βαδίζων, χεῖρας κινῶν, προσφυῶς ταῖς αἰσθήσεσι χρώμενος εἰς ἀντίληψιν τῶν αἰσθητῶν, πεινῶν, διψῶν, ἐσθίων, ὑπνῶν, κοπιῶν, δακρύων, ἀγωνιῶν, καίτοι δύναμις ὤν αὐθυπόστατος, καί τά λοιπά πάντα οἷς αὐτουργικῶς ψυχῆς δίκην φυσικῶς τό συμφυές σῶμα κινούσης, τήν προσληφθεῖσαν φύσιν κινῶν ὡς αὐτοῦ καί γενομένην ἀληθῶς καί λεγομένην, ἤ","english":"And he acted beyond man in the things of man,” having in an impassible manner innovated the nature of the elements by his steps. And he clearly shows that unstable water bore the weight of material and earthy feet and did not yield, but by a supernatural power stood firm against dissolution; since truly with dry feet, having bodily bulk and the weight of matter, he traversed in a passing manner the wet and unstable substance, walking upon the sea as upon dry ground, and by the power of his own divinity, inseparably through the passage, he manifested together with it the natural activity of his own flesh; since by nature the passing motion belongs to it, but not to the divinity united to it in hypostasis, which is beyond infinity and beyond essence. For once the supersubstantial Word was made subsistent in a human way, along with the human essence he possessed, as his own, also the motion of the essence that generally characterizes him as man, undiminished, being naturally specified in all the things he did as a man; since he truly became man, breathing, speaking, walking, moving his hands, using his senses in a fitting way for the apprehension of sensible things, hungering, thirsting, eating, sleeping, laboring, weeping, being in agony, although he was a self-subsistent power, and all the other things by which, as a soul moving its connatural body naturally and by its own agency, he moved the nature he had assumed as his own and which had truly become and was called his, or","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"κυρίως εἰπεῖν, αὐτός δίχα τροπῆς τοῦθ᾿ ὅπερ ἐστί πραγματικῶς ἡ φύσις γενόμενος ἀφαντάστως τήν ὑπέρ ἡμῶν οἰκονομίαν πεπλήρωκεν. Οὐκ ἀνεῖλεν οὖν τήν συστατικήν τῆς προσληφθείσης οὐσίας ἐνέργειαν, ὥσπερ οὐδ᾿ αὐτήν τήν οὐσίαν ὁ διδάσκαλος, εἰπών· \" Ὑπέρ οὐσίαν οὐσιώθη, καί ὑπέρ ἄνθρωπον ἐνήργει τά ἀνθρώπου· \" ἀλλ᾿ ἔδειξεν ἐπ᾿ ἀμφοῖν τήν καινότητα τῶν τρόπων ἐν τῇ μονιμότητι τῶν φυσικῶν σωζομένην λόγων, ὧν χωρίς οὐδέν τῶν ὄντων ἐστίν ὅπερ ἐστίν. Εἰ δέ φῶμεν, ὡς τῆς μέν προσληφθείσης οὐσίας θέσις, τῆς δέ συστατικῆς αὐτῆς ἐνεργείας ἀφαίρεσις, ἡ καθ᾿ ὑπεροχήν ἐστιν ἀπόφασις, τίνι λόγῳ τήν αὐτήν ἐπ᾿ ἀμφοῖν ἴσως τεθεῖσαν, τῆς μέν ὕπαρξιν, τῆς ( δέ πάντως ἀναίρεσιν σημαίνουσαν δείξομεν; Ἤ πάλιν ἐπείπερ οὐκ αὐτοκίνητος ἡ προσληφθεῖσα φύσις ἐστίν, ὑπό τῆς ἡνωμένης αὐτῇ καθ᾿ ὑπόστασιν ἀληθῶς κινουμένῃ θεότητος, καί τήν συστατικήν αὐτῆς ἀφαιρούμεθα κίνησιν, μηδ᾿ αὐτήν τήν οὐσίαν ὁμολογήσομεν, οὐκ αὐθυπόστατον φανεῖσαν, τουτέστι καθ᾿ ἑαυτήν, ἀλλ᾿ ἐν αὐτῷ τῷ κατ᾿ ἀλήθειαν αὐτήν οὐσιωθέντι Θεῷ Λόγῳ τό εἶναι λαβοῦσαν, ἴσην ἐπ᾿ ἀμφοῖν τήν αἰτίαν ἔχοντες τῆς παραιτήσεως, ἤ καί τήν κίνησιν τῇ φύσει συνομολογήσομεν, ἧς χωρίς οὐδέ φύσις ἐστί, γινώσκοντες ὡς ἕτερος μέν ὁ τοῦ εἶναι λόγος ἐστίν, ἕτερος δέ ὁ τοῦ πῶς εἶναι τρόπος, ὁ μέν τήν φύσιν, ὁ δέ τήν οἰκονομίαν πιστούμενος.","english":"To speak strictly, he himself, having become in reality that very thing which nature is, without change and without illusion, fulfilled the dispensation on our behalf. He did not, then, abolish the constitutive activity of the substance he assumed, just as the Teacher did not abolish the substance itself when he said, \"He was made substance beyond substance, and he acted beyond man in the things of man\"; rather, he showed in both cases the newness of the modes preserved in the stability of the natural principles, without which nothing that exists is what it is. But if we say that the positing belongs to the assumed substance and the removal to its constitutive activity—which is a negation by way of transcendence—by what reasoning shall we show that the same term, applied equally to both, signifies in the one case existence and in the other certainly annihilation? Or again, since the assumed nature is not self-moved but is moved by the divinity truly united to it in hypostasis, and we remove its constitutive motion, shall we not also refuse to acknowledge the substance itself, since it did not appear as self-subsistent, that is, as existing in itself, but received its being in the very God the Word who in truth gave it substance? For we would have an equal reason for rejecting both—or else we shall also acknowledge motion to belong to the nature, without which it is not even a nature, knowing that one thing is the principle of being and another the mode of how it is, the one attesting the nature and the other the dispensation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Ὧν ἡ σύνοδος τό μέγα τῆς ὑπερφυοῦς Ἰησοῦ φυσιολογίας ποιησαμένη μυστήριον σωζομένην ἔδειξεν ἐν ταυτῷ τήν διαφοράν τῶν ἐνεργειῶν καί τήν ἕνωσιν, τήν μέν ἀδιαιρέτως ἐν τῷ φυσικῷ θεωρουμένην λόγῳ τῶν ἡνωμένων, τήν δέ ἀσυγχύτως ἐν τῷ μοναδικῷ γνωριζομένην τρόπῳ τῶν γινομένων.\n\nΤί γάρ καί τίς, ποῦ τε καί πῶς φύσις ἔσται συστατικῆς ἔρημος γενομένη δυνάμεως; Τό γάρ καθόλου μηδέ μίαν ἔχον δύναμιν οὔτε ἔστιν, οὔτε τί ἐστίν, οὔτε ἔστι τις αὐτοῦ παντελῶς θέσις, φησίν ὁ πολύς οὗτος διδάσκαλος. Εἰ δέ τούτων λόγος οὐδείς, εὐσεβῶς ὁμολογεῖσθαι χρή τάς τε τοῦ Χριστοῦ φύσεις ὧν αὐτός ὑπόστασις ἦν, καί τάς αὐτοῦ φυσικάς ἐνεργείας, ὧν αὐτός ἕνωσις ἦν ἀληθής, κατ᾿ ἄμφω τάς φύσεις· εἴπερ ἑαυτῷ προσφυῶς, μοναδικῶς, ἤγουν ἑνοειδῶς, ἐνεργῶν, καί διά πάντων ἀχωρίστως τῇ θεϊκῇ δυνάμει συνεκφαίνων τῆς οἰκείας σαρκός τήν ἐνέργειαν. Πῶς γάρ ἔσται φύσει Θεός, καί φύσει πάλιν ἄνθρωπος ὁ αὐτός, οὐκ ἔχων ἀνελλιπῶς τό φύσει κατ᾿ ἄμφω πεφυκός; Τί τε καί τίς ὑπάρχων γνωσθήσεται, μή πιστούμενος οἷς ἐνήργει φυσικῶς ὅπερ ἐστί μή τρεπόμενον; πῶς ( δέ πιστώσεται καθ᾿ ἕν τῶν ἐξ ὧν, ἐν οἷς τε καί ἅπερ ἐστίν ἀκίνητος μένων καί ἀνενέργητος;","english":"The union of these things, having accomplished the great mystery of the transcendent natural theology of Jesus, showed at once both the distinction of the activities preserved and their union—the distinction being contemplated indivisibly in the natural principle of the united things, and the union being known without confusion in the singular mode of the things that come to be.\n\nFor what and which nature will there be, where and how, that has come to be bereft of constitutive power? For that which in general has not even one power neither is, nor is anything, nor is there any positing of it at all, says this great teacher. But if there is no account of these things, it must be piously confessed that the natures of Christ, of which he himself was the hypostasis, and his natural activities, of which he himself was the true union, are according to both natures—since he acts in a manner proper to himself, singularly, that is, in a unified way, and through all things inseparably, together with divine power, he manifests the activity of his own flesh. For how will the same one be God by nature and again man by nature, not having without deficiency what is by nature in both respects? And what and who will he be known to be, if he is not believed by the things he naturally worked to be that which he is, not changing? And how will he be believed in each one of the things from which, in which, and which he is, remaining unmoved and without activity?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Ὑπέρ οὐσίαν οὖν οὐσιώθη, γενέσεως ἀρχήν καί γεννήσεως ἑτέραν τῇ φύσει δημιουργήσας, συλληφθείς μέν σπορᾷ τῆς οἰκείας σαρκός, τεχθείς δέ σφραγίς τῆς παρθενίας τῇ τεκούσῃ γενόμενος, καί τῶν ἀμίκτων ἐπ᾿ αὐτῆς τήν ἀντίφασιν δείξας συναληθεύουσαν. Ἡ γάρ αὐτή καί παρθένος καί μήτηρ, καινοτομοῦσα τήν φύσιν τῇ συνόδῳ τῶν ἀντικειμένων, εἴπερ τῶν ἀντικειμένων παρθενία καί γέννησις, ὧν ἐκ φύσεως οὐκ ἄν τις ἐπινοηθήσεται σύμβασις. Διό καί Θεοτόκος ἀληθῶς ἡ Παρθένος, ὑπερφυῶς δίκην σπορᾶς συλλαβοῦσά τε καί τεκοῦσα τόν ὑπερούσιον Λόγον· ἐπείπερ τοῦ σπαρέντος τε καί συλληφθέντος κυρίως ἡ τίκτουσα μήτηρ. Καί ὑπέρ ἄνθρωπον ἐνήργει τά ἀνθρώπου, κατ᾿ ἄκραν ἕνωσιν δίχα τροπῆς συμφυεῖσαν δεικνύς τῇ θεϊκῇ δυνάμει τήν ἀνθρωπίνην ἐνέργειαν· ἐπειδή καί ἡ φύσις ἀσυγχύτως ἐνωθεῖσα τῇ φύσει δι᾿ ὅλου περικεχώρηκε, μηδέν ἀπόλυτον παντάπασιν ἔχουσα, καί τῆς ἡνωμένης αὐτῇ καθ᾿ ὑπόστασιν κεχωρισμένον θεότητος. Ὑπέρ ἡμᾶς γάρ ἀληθῶς τήν ἡμῶν οὐσίαν οὐσιωθείς ὁ ὑπερούσιος Λόγος συνῆψε τῇ καταφάσει τῆς φύσεως καί τῶν αὐτῆς φυσικῶν καθ᾿ ὑπεροχήν τήν ἀπόφασιν, καί γέγονεν ἄνθρωπος, τόν ὑπέρ φύσιν τοῦ πῶς εἶναι τρόπον ἔχον συνημμένον τῷ τοῦ","english":"He was therefore made substance beyond substance, creating a beginning of generation and another of begetting for nature, conceived by the sowing of his own flesh, and born, becoming a seal of virginity to her who gave birth, and showing upon her the contradiction of things unmixed to be true together. For the same woman is both virgin and mother, innovating nature by the conjunction of opposites, if indeed virginity and begetting are opposites, whose coming-together no one would conceive of by nature. Therefore the Virgin is truly God-bearer, having conceived and given birth beyond nature, in the manner of sowing, to the supersubstantial Word; since the mother who gives birth is properly the mother of him who was sown and conceived. And beyond man she performed the things of man, showing the human activity united to the divine power by the utmost union without change; since nature also, united to nature without confusion, has interpenetrated through the whole, having nothing entirely absolute, nor separated from the divinity united to it by hypostasis. For truly beyond us the supersubstantial Word, being made substance of our substance, joined to the affirmation of nature also the negation of its natural properties by way of transcendence, and became man, having the manner of being beyond nature joined to that of","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"εἶναι λόγῳ τῆς φύσεως, ἵνα καί τήν φύσιν πιστώσηται τῇ τῶν τρόπων καινότητι, μή δεχομένην κατά τόν λόγον ἀλλοίωσιν, καί δείξῃ τήν ὑπεράπειρον δύναμιν ὡσαύτως κἀν τῇ τῶν ἐναντίων γενέσει γνωριζομένην· ἀμέλει ἐξουσίᾳ γνώμης ἔργα πεποιηκώς τά πάθη τῆς φύσεως, ἀλλ᾿ οὐχ ὡς ἡμεῖς ἀνάγκης ἀποτελέσματα φυσικῆς, ἔμπαλιν ἤ ἐφ' ἡμῶν ἔχει, τό καθ᾿ ἡμᾶς φύσει παθητόν διεξῆλθεν, ἐξουσίᾳ γνώμῃ κινητόν ( δείξας ἐφ᾿ ἑαυτοῦ τό πεφυκός ἐφ᾿ ἡμῶν εἶναι γνώμης κινητικόν.\n\nὍπερ τοῖς ἑξῆς σαφηνίζων φησίν ὁ διδάσκαλος· \"Τί ἄν τις τά λοιπά πάμπολλα ὄντα διέλθοι; δι᾿ ὧν ὁ θείως ὁρῶν ὑπέρ νοῦν γνώσεται καί τά ἐπί τῇ φιλανθρωπίᾳ τοῦ Ἰησοῦ καταφασκόμενα, δύναμιν ὑπεροχικῆς ἀποφάσεως ἔχοντα». Τά γάρ τῆς φύσεως πάντα μετά τῆς φύσεως κατά σύλληψιν ἄῤῥητον ὑποδύς ὁ ὑπερούσιος Λόγος οὐδέν εἶχεν ἀνθρώπινον φυσικῷ λόγῳ καταφασκόμενον, ὅ μή καί θεῖον ἦν, τρόπῳ τῷ ὑπέρ φύσιν ἀποφασκόμενον. Ὧν ὑπέρ νοῦν ὡς ἀναπόδεικτος ὑπῆρχεν ἡ γνῶσις, μόνην κατάληψιν ἔχουσα τήν πίστιν τῶν γνωσίως τό τοῦ Χριστοῦ σεβαζομένων μυστήριον. Οὗτινος ὥσπερ συνοπτικόν τόν λόγον ἀποδιδούς φησι· \" Καί γάρ, ἵνα συνελόντες εἴπωμεν, οὐδέ ἄνθρωπος ἦν», ὅτι φύσει τῆς κατά φύσιν ἀνάγκης ἄνετος ἦν, τῷ καθ᾿ ἡμᾶς οὐχ ὑπαχθείς θεσμῷ γενέσεως. \"Οὐχ ὡς μή ἄνθρωπος», ὅτι κατ᾿ οὐσίαν ὅλην ἀληθῶς ἄνθρωπος ἦν, φύσει τῶν καθ᾿ ἡμᾶς φυσικῶν ἀνεχόμενος, \"ἀλλ᾿ ὡς ἐξ ἀνθρώπων»· ἐπείπερ ἡμῖν ὁμοούσιος ἦν, ὅπερ ἡμεῖς κατά φύσιν ἄνθρωπος ὤν, \"ἀνθρώπων ἐπέκεινα», καινότητι τρόπων, ὅπερ οὐχ ἡμεῖς, τήν φύσιν περιγράφων.","english":"to be by the principle of nature, so that he might also give assurance to nature by the newness of his modes of life, since it does not admit alteration according to the principle, and might show the super-transcendent power likewise being made known even in the generation of opposites. Indeed, by the authority of his will he made the passions of nature his own works, but not as we do, as the results of natural necessity—the reverse of how it is with us—he passed through what is by nature passible in our case, being movable by the authority of his will, showing in himself what is naturally in our case movable by the will.\n\nExplaining this in what follows, the Teacher says: \"Why should one go through the many other things that there are? Through which the one who sees divinely will know beyond understanding even the things affirmed in the philanthropy of Jesus, having the power of a transcendent negation.\" For the super-essential Word, having taken up all the things of nature together with nature in an ineffable conception, had nothing human affirmed by a natural principle which was not also divine, denied in a manner beyond nature. Of these things the knowledge was beyond understanding as being indemonstrable, having as its only apprehension the faith of those who reverently worship the mystery of Christ in a knowing way. Giving, as it were, a summary account of this, he says: \"For, to speak concisely, neither was he a man,\" because by nature he was free from the necessity according to nature, not being subject to the law of generation that is in our case. \"Not as though he were not a man,\" because in his whole essence he was truly a man, by nature enduring the natural things that are in our case, \"but as being from men\"; since he was consubstantial with us, being by nature what we are, a man, \"beyond men,\" by the newness of his modes of life, which we are not, circumscribing nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"\" Καί ὑπέρ ἄνθρωπον ἀληθῶς ἄνθρωπος γεγονώς», τούς ὑπέρ φύσιν τρόπους καί τούς κατά φύσιν λόγους ἀλυμάντως ἔχων ἀλλήλοις συνημμένους, ὧν ἀμήχανος ἡ σύμβασις ἦν, αὐτός ᾧ μηδέν ἐστιν ἀμήχανον ἀληθής γενόμενος ἕνωσις μηδετέρῳ τό παράπαν ὧν ὑπόστασις ἦν θατέρου κεχωρισμένως ἐνεργῶν, δι᾿ ἑκατέρου δέ μᾶλλον πιστούμενος θάτερον· εἴπερ ἄμφω κατ᾿ ἀλήθειαν ὤν ὡς μέν Θεός τῆς ἰδίας ἦν κινητικός ἀνθρωπότητος, ὡς ἄνθρωπος δέ τῆς οἰκείας ἐκφαντικός ὑπῆρχε θεότητος. Θεϊκῶς μέν, ἵν᾿ οὕτως εἴπω, τό πάσχειν ἔχων, ( ἐκούσιον γάρ, ἐπεί μή ψιλός ἄνθρωπος ἦν, ἀνθρωπικῶς δέ τό θαυματουργεῖν, διά σαρκός γάρ, ἐπεί μή γυμνός ὑπῆρχε Θεός. Ὡς εἶναι τά μέν πάθη θαυμαστά τῇ κατά φύσιν θεϊκῇ δυνάμει τοῦ πάσχοντος καινιζόμενα, τά δέ θαύματα παθητά, τῇ κατά φύσιν τοῦ αὐτά θαυματουργοῦντος παθητικῇ δυνάμει συμπληρούμενα τῆς σαρκός. Ὅπερ εἰδώς ὁ διδάσκαλός φησι· \" Καί τό λοιπόν οὐ κατά Θεόν τά θεῖα δράσας», ὅτι μή μόνον θεϊκῶς κεχωρισμένα σαρκός, οὐ γάρ ὑπερούσιος μόνον, οὔτε τά ἀνθρώπινα κατά ἄνθρωπον, ὅτι μή μονον σαρκικῶς κεχωρισμένα θεότητος, οὐ γάρ ἄνθρωπος μόνον, \"ἀλλ᾿ ἀνδρωθέντος Θεοῦ καινήν τινα τήν \" θεανδρικήν\" ἐνέργειαν ἡμῖν πεπολιτευμένος».","english":"And having become truly a human being beyond what is human, he held the modes beyond nature and the principles according to nature joined to one another without corruption, whose conjunction was impossible; he himself, to whom nothing is impossible, having become a true union, energizing as neither of the two of which he was a hypostasis in separation from the other, but rather being assured through each of the other—since he truly was both, as God he was the mover of his own humanity, and as man he was the revealer of his own divinity. Having the capacity to suffer in a divine manner, so to speak (for it was voluntary, since he was not a mere man), and to work wonders in a human manner (for it was through flesh, since he was not God naked). So that the sufferings were wonderful, being renewed by the divine power according to nature of the one who suffers, and the wonders were passible, being completed by the passible power according to nature of the flesh of the one who works them. Knowing this, the teacher says: \"And henceforth he did not do the divine things as God,\" because not only in a divine manner separated from the flesh—for he is not only super-essential—nor the human things as man, because not only fleshly separated from the divinity—for he is not only man—\"but God having become man, he lived out for us a certain new 'theandric' activity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Καί γάρ προσλήψει σαρκός νοερῶς ἐψυχωμένης ἀληθῶς ἄνθρωπος γεγονώς, ὁ διαφερόντως φιλάνθρωπος, τήν δέ θεϊκήν ἐνέργειαν καθ᾿ ἕνωσιν ἄῤῥητος τῇ συμφυΐα τῆς σαρκικῆς ἐσχηκώς ἀνδρωθεῖσαν, τήν ὑπέρ ἡμῶν οἰκονομίαν πεπλήρωκε θεανδρικῶς, ἠγουν θεϊκῶς ἅμα καί ἀνδρικῶς τά τε θεῖα καί τά ἀνθρώπινα δράσας, ἤ σαφέστερον εἰπεῖν, θεϊκήν ἐν ταυτῷ καί ἀνδρικήν ἐνέργειαν πεπολιτευμένος.\n\nΟὐκοῦν ἀποφάσει τῆς τῶν θείων καί ἀνθρωπίνων πρός ἄλληλα διαιρέσεως τήν τῆς ἑνώσεως κατάφασιν ὁ σοφός ποιησάμενος τήν φυσικήν τῶν ἡνωμένων διαφοράν οὐκ ἠγνόησεν· ἡ γάρ ἕνωσις τήν διαίρεσιν ἀπωσαμένη τήν διαφοράν οὐκ ἐλώβησεν. Εἰ δέ τῆς διαφορᾶς τόν λόγον ὁ τῆς ἑνώσεως τρόπος ἔχει σωζόμενον, ἄρα περίφρασίς ἐστιν ἡ τοῦ ἁγίου φωνή, καταλλήλῳ κλήσει τοῦ διττοῦ τήν φύσιν Χριστοῦ τήν διττήν παραδηλοῦντος ἐνέργειαν· εἴπερ φύσει τε καί ποιότητι κατ᾿ οὐδένα τρόπον ἐκ τῆς ἑνώσεως ὁ τῶν ἡνωμένων οὐσιώδης μεμείωται λόγος. Ἀλλ᾿\n\nοὐχ ὥς τινι, ἀποφάσει τῶν ἄκρων τινός μέσου ποιουμένου κατάφασιν. Οὐκ ἔστι γάρ τι μέσον ἐπί Χριστοῦ, τῇ τῶν ἄκρων ἀποφάσει καταφασκόμενον. \" Καινήν μέν», ὡς κοινοῦ μυστηρίου χαρακτηριστικήν, οὗ λόγος ἐστίν ὁ ἀπόῤῥητος ( τρόπος τῆς συμφυΐας. Τίς γάρ ἔγνω πῶς σαρκοῦται Θεός, καί μένει Θεός; πῶς μένων Θεός ἀληθής, ἄνθρωπός ἐστιν ἀληθής; ἄμφω δεικνύς ἑαυτόν ἀληθῶς ὑπάρξει φυσικῇ, καί δι' ἐκατέρου θάτερον, καί μηδετέρῳ τρεπόμενος. Ταῦτα μόνη πίστις χωρεῖ, σιγῇ τιμῶσα τόν Λόγον, οὗτινος τῇ φύσει τῶν ὄντων ἐμπέφυκε λόγος οὐδείς.","english":"For having truly become a human being by the assumption of a rational soul-endowed flesh, he who is pre-eminently a lover of humanity, having possessed the divine activity ineffably united through the coalescence of the flesh made man, fulfilled the economy on our behalf in a theandric manner, that is, doing both divine and human things divinely at once and humanly, or to speak more clearly, having lived as citizen with a divine and at the same time human activity.\n\nTherefore, the wise man, having made the affirmation of the union by the negation of the division of divine and human things from one another, did not ignore the natural difference of the united things; for the union, having thrust away the division, did not damage the difference. But if the mode of the union has the principle of the difference preserved, then the voice of the saint is a periphrasis, by a fitting appellation of the twofold declaring the twofold activity of the nature of Christ; since by nature and quality in no way has the essential principle of the united things been diminished by the union. But\n\nnot as if someone, by the negation of the extremes, were making an affirmation of some middle. For there is no middle in Christ, affirmed by the negation of the extremes. \"A new one,\" as being characteristic of a common mystery, whose principle is the ineffable mode of the coalescence. For who has known how God is made flesh, and remains God? How, remaining true God, he is true man? Showing himself truly to be both by natural existence, and through each the other, and being turned aside by neither. These things faith alone contains, honoring the Word in silence, whose nature no principle of beings has been implanted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"\"Θεανδρικήν\" δέ, οὐχ ὡς ἁπλῆν, οὐδέ πρᾶγμά τι σύνθετον, καί ἤ μόνης γυμνῆς κατά φύσιν θεότητος, ἤ μόνης ψιλῆς ὑπάρχουσαν ἀνθρωπότητος, ἤ συνθέτῳ φύσει τινῶν ἄκρων μεταιχμίῳ προσήκουσαν, ἀλλ᾿ ἀνδρωθέντι Θεῷ, τουτέστι τελείως ἐνανθρωπήσαντι, προσφυεστάτην. Οὐδ᾿ αὖ πάλιν μίαν, ὡς οὐκ ἄν ἄλλως νοηθῆναι \"τῆς καινῆς\" καθά τισιν ἔδοξεν, ἤ \"μιᾶς δυναμένης»· ποιότητος γάρ, ἀλλ᾿ οὐ ποσότητος ἡ \"καινότης»· ἐπεί καί φύσιν ἐξ ἀνάγκης ἑαυτῇ συνεισάξει τοιαύτην· εἴπερ πάσης φύσεως ὅρος ὁ τῆς οὐσιώδους αὐτῆς ἐνεργείας καθέστηκε λόγος, ἥν οὐ διπλῆν εἴποι ποτ᾿ ἄν τραγελάφων μύθοις φιλοτιμούμενος. Πῶς δέ καί τούτου δοθέντος ὁ τοῦτο πεφυκώς μίαν ἔχων ἐνέργειαν, καί ταύτην φυσικήν, ἐπιτελέσει τῇ αὐτῇ τά θαύματα καί τά πάθη, λόγῳ φύσεως ἀλλήλων διαφέροντα, δίχα στερήσεως ἐπισυμβαινούσης τῇ ἀπογενέσει τῆς ἕξεως; Οὐδέν γάρ τῶν ὄντων μιᾷ καί τῇ αὐτῇ ἐνεργείᾳ τἀναντία πέφυκε δρᾷν, ὅρῳ τε καί λόγῳ συνεχόμενον φύσεως. Διό μίαν ἁπλῶς ἤ φυσικήν ἐπί Χριστοῦ θεότητος καί σαρκός ἐνέργειαν λέγειν οὐ θέμις, εἴπερ μή ταυτόν ποιότητι φυσικῇ θεότης καί σάρξ, ἐπί καί φύσιν, καί γενήσεται τετράς ἡ τριάς. Οὔτε γάρ κατά φύσιν, οὔτε κατά δύναμιν, οὔτε κατ᾿ ἐνέργειαν, γέγονε ταυτόν, φησί, τῇ σαρκί. Οὐδενί γάρ ᾦ πέφυκεν εἶναι διά τήν μίαν οὐσίαν Πατρί καί Πνεύματι ταυτόν ὁ Υἱός, γέγονε ταυτόν τῇ σαρκί διά τήν ἕνωσιν, κἄν πεποίηκεν αὐτήν ζωοποιόν ἑνώσει τῇ πρός αὐτόν, ( ἔχουσαν τό φύσει θνητόν.","english":"Theandric” [I call it], not as simple, nor as some composite thing, whether belonging to bare deity alone according to nature, or to mere humanity alone, or as pertaining to a composite nature formed from certain extremes as a middle term, but as most properly belonging to God made man, that is, to him who became perfectly human. Nor again [do I call it] one, as if “of the new [creation]” could not be understood otherwise, as some have supposed, or “of the one [energy] that is capable”; for “newness” is a matter of quality, not of quantity—since in that case it would necessarily introduce into itself a nature of such a kind; if indeed the definition of every nature is the principle of its essential activity, which one would never call double, vaunting himself with the fables of goat-stags. And how, this being granted, will he who is by nature such as to have one activity, and that natural, accomplish by the same [activity] both the wonders and the sufferings, which differ from one another by the principle of nature, without a privation of the habit supervening upon the cessation? For none of existing things is by nature capable of doing opposites by one and the same activity, being held together by the definition and principle of nature. Therefore it is not lawful to speak simply of one natural activity of the divinity and the flesh in Christ, if indeed divinity and flesh are not the same in natural quality—and [then] also in nature—and the Trinity will become a quaternity. For neither according to nature, nor according to power, nor according to activity, has he become the same, he says, as the flesh. For in none of the respects in which the Son is the same as the Father and the Spirit by reason of the one essence has he become the same as the flesh by reason of the union, even though he has made it life-giving by the union with himself, [the flesh] having that which is by nature mortal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Ἐπεί καί τρεπτῆς ὑπάρχων δειχθήσεται φύσεως, καί τήν οὐσίαν τῆς σαρκός εἰς ὅπερ οὐκ ἦν ἀλλοιώσας, καί ταυτόν πεποιηκώς τῇ φύσει τήν ἕνωσιν.\n\nΤήν γάρ θεανδρικήν ἐνέργειαν, ὡς ἀπεδόθη νοήσωμεν· ἥν ἡμῖν οὐχ ἑαυτῷ πολιτευσάμενος τήν φύσιν τοῖς ὑπέρ φύσιν ἐκαίνισε. Πολιτεία γάρ ἐστι βίος κατά νόμον φύσεως διεξαγόμενος. Διπλοῦς δέ ὤν τήν φύσιν ὁ Κύριος, εἰκότως βίον ἔχων ἐφάνη κατάλληλον, νόμῳ τε θείῳ καί ἀνθρωπίνῳ, κατά ταυτόν ἀσυγχύτως συγκεκροτημένον· καινόν καί αὐτόν, οὐχ ὡς μόνον ξένον τοῖς ἐπί γῆς καί παράδοξον, καί οὕτω τῇ φύσει τῶν ὄντων διεγνωσμένον, ἀλλά καί χαρακτῆρα καινῆς τοῦ καινῶς βιώσαντος ἐνεργείας. Ἥν θεανδρικήν τυχόν προσηγόρευσεν ὁ τῷ μυστηρίῳ τούτῳ κλῆσιν ἐπινοήσας ἁρμόδιον, ἵνα δείξῃ τόν κατά τήν ἀπόῤῥητον ἕνωσιν τῆς ἀντιδόσεως τρόπον, κατ᾿ ἐπαλλαγήν τά φυσικῶς ἑκατέρῳ μέρει τοῦ Χριστοῦ προσόντα θατέρῳ πεποιημένον, χωρίς τῆς ἑκατέρου μέρους πρός θάτερον κατά τόν φύσει λόγον μεταβολῆς καί συμφύρσεως. Ὥσπερ γάρ τοῦ πυρακτωθέντος ξίφους τό τμητικόν γέγονε καυστικόν, καί τό καυστικόν τμητικόν (ἡνώθη γάρ ὥσπερ σιδήρῳ τό πῦρ), οὕτω καί τῷ τοῦ σιδήρου τμητικῷ τό τοῦ πυρός καυστικόν, καί γέγονε μέν καυστικός ὁ σίδηρος ἑνώσει τῇ πρός τό πῦρ, καί τμητικόν τό πῦρ ἑνώσει τῇ πρός τόν σίδηρον· οὐδέτερον δέ τρόπον τῇ καθ᾿ ἕνωσιν ἀντιδόσει πρός θάτερον πέπονθεν, ἀλλ᾿ ἑκάτερον κἀν τῇ τοῦ συγκειμένου καθ᾿ ἕνωσιν ἰδιότητι μεμένηκε τῆς κατά φύσιν οἰκείας ἀνέκπτωτον·","english":"Since it will be shown to be of a changeable nature, and having altered the substance of the flesh into what it was not, and having made the union the same as the nature.\n\nFor let us understand the theandric energy as it was given; which, having lived it out for us, not for himself, he renewed nature by things beyond nature. For conduct is a life carried out according to the law of nature. But the Lord, being double in nature, reasonably appeared to have a life corresponding, according to both divine and human law, compacted together without confusion in the same respect; and this itself new, not only as strange and paradoxical to those on earth, and thus recognized by the nature of beings, but also as a mark of the new energy of the one who lived in a new way. Which perhaps the one who devised the fitting name for this mystery called \"theandric,\" in order to show the mode of the exchange according to the ineffable union, by which the things naturally belonging to each part of Christ have been made to belong to the other by interchange, without change or confusion of either part in relation to the other according to the principle of nature. For just as the cutting property of the red-hot sword has become burning, and the burning property cutting (for the fire was united as it were to the iron), so also the burning property of the fire to the cutting property of the iron, and the iron has become burning by its union with the fire, and the fire cutting by its union with the iron; yet neither has suffered change toward the other by the exchange according to the union, but each has remained, even in the property of the composite according to the union, unfallen from its own proper nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"οὕτω κἀν τῷ μυστηρίῳ τῆς θείας σαρκώσεως θεότης καί ἀνθρωπότης ἡνώθη καθ᾿ ὑπόστασιν, μηδετέρας τῆς φυσικῆς ἐκστάσης ἐνεργείας διά τήν ἕνωσιν, μήτε μήν ἄσχετον αὐτήν κεκτημένης μετά τήν ἕνωσιν, καί τῆς συγκειμένης καί συνυφεστώσης διακεκριμμένην. Ὅλῃ γάρ τῇ δραστικῇ δυνάμει τῆς οἰκείας θεότητος\n\nὀ σαρκωθείς Λόγος ὅλην ἐσχηκώς συμφυεῖσαν καθ᾿ ἕνωσιν ( ἄλυτον τήν παθητικήν τῆς ἰδίας ἀνθρωπότητος δύναμιν ἀνθρωπίνως Θεός ὤν ἐνήργει τά θαύματα, διά σαρκός φύσει παθητῆς συμπληρούμενα, καί θεϊκῶς ἄνθρωπος ὤν διεξῄει τά πάθη τῆς φύσεως, κατ᾿ ἐξουσίαν ἐπιτελούμενα θεϊκήν· ἄμφω δέ μᾶλλον θεανδρικῶς, ὡς Θεός ὁμοῦ καί ἄνθρωπος ὤν τοῖς μέν ἡμᾶς ἑαυτοῖς ἀποδιδούς, φανέντας ὅπερ γεγόναμεν, τοῖς δέ διδούς ἡμᾶς ἑαυτῷ, γενομένους ὅπερ παρέδειξε, καί δι᾿ ἀμφοτέρων πιστούμενος τήν τῶν ἐξ ὧν, ἐν οἷς τε καί ἅπερ ὑπῆρχεν ἀλήθειαν, ὡς μόνος ἀληθής και πιστός, καί ὅπερ ἐστι παρ᾿ ἡμῶν ὁμολογεῖσθαι βουλόμενος. Ὅν ἔχοντες, ἡγιασμένοι λόγῳ τε καί βίῳ, μορφούμενον μιμήσασθε τήν μακροθυμίαν, καί τήν παροῦσαν δεχόμενοι γραφήν, φάνητέ μοι τῶν ἐμφερομένων φιλάνθρωποι κριταί νικῶντες συμπαθείᾳ τά τοῦ παιδός ὑμῶν ὀλισθήματα, μόνην ταύτην ἐκδεχομένῳ τῆς εὐπειθείας ἀντίδοσιν, καί γένεσθέ μοι μεσῖται τῆς πρός αὐτόν καταλλαγῆς εἰρήνην δημιουργοῦντες τήν πάντα νοῦν ὑπερέχουσαν, ἧς αὐτός ἄρχων ἐστίν ὁ Σωτήρ, ἕξει πρακτικῇ τῆς τῶν παθῶν ταραχῆς ἐλευθερῶν τούς φοβουμένους αὐτόν, καί Πατήρ τοῦ μέλλοντος αἰῶνος, Πνεύματι γεννῶν δι᾿ ἀγάπης καί γνώσεως τούς τόν ἄνω κόσμον πληρώσαντας.","english":"Thus also in the mystery of the divine incarnation, divinity and humanity were united in hypostasis, neither nature's natural energy departing because of the union, nor yet possessing it without relation after the union, and the composite and co-hypostatic [energy] being distinguished. For with the whole active power of his own divinity\n\nthe incarnated Word, having the whole passive power of his own humanity conjoined by union (indissolubly, being God, he worked the miracles humanly, accomplished through flesh naturally passible, and being man, he went through the passions of nature divinely, performed by divine authority; but rather both theandrically, as being God and man together, by the one restoring us to ourselves, having appeared as what we have become, and by the other giving us to himself, having become what he fore-showed, and through both confirming the truth of those from which, in which, and what he was, as the only true and faithful one, and wishing to be confessed by us as what he is. Having him, sanctified in word and life, imitate his formed long-suffering, and receiving the present writing, show yourselves to me humane judges of what is contained in it, conquering by compassion the slips of your child, who awaits this alone as the recompense of obedience, and become for me mediators of reconciliation with him, making the peace that surpasses all understanding, of which he himself is the prince, the Savior, by practical habit freeing from the disturbance of the passions those who fear him, and Father of the age to come, begetting by the Spirit through love and knowledge those who have filled the world above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Αὐτῷ δόξα, μεγαλωσύνη, κράτος, σύν τῷ Πατρί καί τῷ ἁγίῳ Πνεύματι εἰς τούς αἰῶνας. Ἀμήν.\n\nΠΡΟΣ ΙΩΑΝΝΗΝ ΑΡΧΙΕΠΙΣΚΟΠΟΝ ΚΥΖΙΚΟΥ ΜΑΞΙΜΟΣ ΕΝ ΚΥΡΙῼ ΧΑΙΡΕΙΝ ΠΡΟΛΟΓΟΣ ( Ἐπαινοῦνται μέν, καί τυχόν δικαίως, παρά πάντων τῆς φιλομαθείας ἕνεκεν οἱ προθυμότεροι τῶν καλῶν ἑρασταί καί τῆς ἐπ᾿ αὐτοῖς ἐπιστήμης ἐπιμεληταί σπουδαιότεροι τοῖς κρείττοσι καί τῶν κρειττόνων διδασκάλοις προσιόντες, ὅτι δι᾿ ἐρωτήσεως τήν γνῶσιν τῶν ἠγνοημένων καί τήν ἐπιστήμην ἀνεπαισχύντως λαμβάνοντες σφᾶς αὐτούς ἀγνοίας καί ἀπειρίας καί τοῦ κατ᾿ αὐτάς ὀνείδους ἐλευθεροῦσιν. Ὑμᾶς δέ τίς ἄν ἀξίως ἐπαινέσειε λόγος; ἤ τίς ἀνθρώπων κἄν διανοίᾳ περιλαβεῖν ὑμῶν τό τῆς ἀρετῆς μέγεθος ἱκανός εὑρεθήσεται; Ὅτι δόκιμοι λογικῶν προβάτων ποιμένες ὑπάρχοντες, καί πρός τήν ἄνω μάνδραν φωναῖς σύριγγος πνευματικῆς ἀνάγειν τε και ἀπάγειν εἰδότες, οἷα δή τῆς ἀνεφίκτου τοῖς ἄλλοις τῶν θείων μυστικῆς γνώσεως τήν ἕξιν προειληφότες· καθ᾿ ἥν τῆς Χριστοῦ Ἐκκλησίας ἀξίως πεπιστωμένοι τούς οἴακας νηός τρόπον ἐπιστημόνως ἰθύνετε, μετά τοῦ φόρτου τῆς πίστεως καί τῆς τοῦ κατά Θεόν βίου εὐπρεπείας, πρός τόν λιμένα τοῦ θείου θελήματος, μηδέν τῶν κατά τήν θάλασσαν τοῦ βίου πειρασμῶν παραβλαβεῖσαν. Περί τῶν ἐγνωσμένων ὑμῖν, ὧν καί ἐξηγητάς ὑμᾶς κατέστησεν ὁ Θεός, οὐ μόνον τούς σοφωτέρους, εἴπερ τις ὑμῶν ἐστιν ὅλως κατά τήν γνῶσιν ἀνώτερος, ἀλλά καί τούς μηδενός ἀξίους καί παντελῶς παντός ἀπείρους μαθήματος, πίστει τοῦ εὑρεῖν τι, καθώς εἰώθατε, καί παρά τοῖς ἀσήμοις ἐπίσημον ἐρωτᾷν οὐχ ἡγεῖσθε ἀνάξιον.","english":"To him be glory, majesty, and power, with the Father and the Holy Spirit, unto the ages. Amen.\n\nTo John, Archbishop of Cyzicus, Maximus, greeting in the Lord.\n\nPREFACE\n\nThose who are more eager lovers of the good and more diligent students of the knowledge concerning them are praised, and perhaps rightly, by all for their love of learning, because by approaching the better things and the teachers of better things, and by receiving without shame through questioning the knowledge of things unknown and understanding, they free themselves from ignorance and inexperience and the reproach that comes from them. But what discourse could praise you worthily? Or what man will be found capable of grasping the greatness of your virtue even in thought? For you are approved shepherds of rational sheep, and knowing how to lead them up and down to the fold above by the voices of the spiritual pipe, as men who have already obtained the possession of the mystical knowledge of divine things that is unattainable by others; by which, having been entrusted worthily with the helm of the Church of Christ, you steer it skillfully like a ship, together with the cargo of faith and the comeliness of the life according to God, toward the harbor of the divine will, with nothing harmed by the temptations of the sea of life. Concerning the things known to you, of which God has appointed you also as interpreters, you do not consider it unworthy to question not only the wiser—if indeed any among you is altogether superior in knowledge—but also those who are worth nothing and utterly inexperienced in every discipline, in the faith of finding something, as you are accustomed, even among the obscure, notable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"( Διό κἀγώ δεξάμενος τήν τιμίαν ὑμῶν ἐπιστολήν τόν περί ἑκάστου τῶν ἀπορηθέντων ὑμῖν κεφαλαίων ἐν τοῖς τοῦ ἁγίου Γρηγορίου τοῦ Θεολόγου λόγοις, περί ὧν ἐφιλοπονοῦμεν ἡνίκα σύν ἀλλήλοις ἦμεν, ἀποδοθέντα τό τηνικαῦτα λόγου γραφῇ καταθεμένῳ στεῖλαι ὑμῖν κελεύουσαν, ὑμᾶς μέν εἰκότως τῆς ἀρετῆς ἐθαύμασα καί τῆς κατ᾿ αὐτήν χριστοπρεποῦς ὑμῶν πτωχείας τό παμφαές καί ὑψηλόν ἀνύμνησα, μᾶλλον δέ τόν κατά πάντα τρόπον δι᾿ ὑμῶν τε καί ἐν ὑμῖν\n\nδοξαζόμενον Κύριον, τόν καί ποιήσαντα ὑμᾶς καί τήν πρός τό ἀξίους αὐτοῦ γενέσθαι χαρισθεῖσαν ὑμῖν δύναμιν τοῖς ἑαυτοῦ ἰδιώμασι δι᾿ αὐτῶν τῶν ἔργων καί τῆς ἀληθείας ἀριδήλως ὡραϊσμένην ἐκφαίνοντα, μέχρις ἐμοῦ τοῦ μικροῦ καί μηδενός ἀξίου καί ἀμαθοῦς καί πάσης γυμνοῦ παντάπασιν ἀρετῆς καί γνώσεως. Περί τούτου ταπεινωθέντας θεώμενος ἑμαυτόν δέ καταδέξασθαι ὑμῶν τό ἐπίταγμα κατά δύναμιν ἐβιασάμην, μηδένα τοῦ προπετής νομισθῆναι τοῖς πολλοῖς ὑμῶν χάριν ποιησάμενος λόγον· ἀλλά καί ὑμεῖς τόν προσφιλῆ καί ἐράσμιον τῆς εὐπειθείας μισθόν ἀντιλαβεῖν ἐκδεχομένῳ τάς ὑμετέρας ἐκτενεῖς εὐχάς συνήθως χαρίσασθε, ὅπως Χριστός ὁ Θεός, ἡ ἑτοίμη τῶν φοβουμένων αὐτόν βοήθεια, ἔλθοι μοι τῷ λόγῳ σύμμαχος, μᾶλλον δέ τόν τοῦ λέγειν ὅλον εὐσεβῶς ὡς Λόγος χορηγήσοι λόγον. Ἀξιῶ δέ ὑμᾶς ἐντυγχάνοντας, μή τήν κεκομψευμένην ἐπιζητεῖν πρός ἐμοῦ λέξιν, τούς περικομποῦντας τήν ἀκοήν λόγους οὐκ ἔχοντος, καί ταῖς περιέργοις τομαῖς ἐμπεριηχήτους ποιεῖν ἀγνοοῦντος.","english":"Therefore I too, having received your honored letter commanding me to send you in written form the account, concerning each of the questions you raised in the discourses of Saint Gregory the Theologian—questions about which we labored when we were together—which was delivered at that time to the one who committed it to writing, I rightly marveled at your virtue and extolled the all-radiant and lofty character of your Christ-befitting poverty in accordance with it—or rather, I extolled the Lord who is glorified in every way both through you and in you, who both made you and clearly reveals the power granted to you to become worthy of him, adorned with his own attributes through the works themselves and the truth—[reaching] even to me, the small and worthless one, unlearned and utterly stripped of all virtue and knowledge. Seeing myself humbled concerning this, I forced myself to accept your command according to my ability, making no account of being thought rash by the many for your sake. But do you also, as is your custom, grant your earnest prayers to me who await the beloved and desirable reward of obedience, so that Christ God, the ready help of those who fear him, may come to me as an ally for the word—or rather, as the Word, may he supply the whole word of speech in a pious manner. I ask you, when you read, not to seek from me an ornate style, since I do not have words that round off the hearing, nor do I know how to make things resounding with elaborate cuts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Ἀτριβής γάρ ὤν τῶν τοιούτων μαθημάτων, καί τῆς ἐπ᾿ αὐτοῖς μελέτης ἄπειρος τυγχάνων, ἀγαπητόν ἡγοῦμαι καί ἐπευκτόν, εἰ τῆς διανοίας τοῦ ἁγίου τούτου καί μεγάλου διδασκάλου, κἄν ἐν χυδαίᾳ φράσει, καί τοῦτο ποσῶς, καταστοχάσαιμι, μήτι δέ τῷ πολυστίχῳ τῶν ἐξηγήσεων ἐπισκήπτειν. Ὁ Θεολόγος γάρ οὗτος ἀνήρ, ὡς ἴστε, βραχυλόγος ὑπάρχων καί πολύνους ἀνάγκην δίδωσι τῷ ἐξαπλοῦν βουλομένῳ τόν αὐτοῦ σκοπόν, κἄν ὁ ῥητορικώτατος ᾗ καί φιλοσοφώτατος, διά πολλῶν ἰέναι, καί μάλιστα ἐμοί τῷ ἰδιώτῃ· εἰ δ᾿ ὑμᾶς συνήθως ὁ ( θεοφιλής ἀνακινήσοι ζῆλος πρός τό σύντομον ἅμα καί εὐφραδές τά γραφόμενα μετακομίσαι, ἤ καί τόν νοῦν ὅλον διορθώσασθαι πρός τό ὑψηλότερον, μισθόν αὐτοτελῆ λήψεσθε, τάς τοῦ θεοφόρου πρός τόν Δεσπότην τῶν ὅλων εὐχάς, ἅτε μή συγχωρήσαντες αὐτοῦ τά θεῖα καί ὑπερφυῆ νοήματα ταῖς ἀποτεύκτοις καί χαμαιπετέσιν ἐπιβολαῖς παρασύρεσθαι. Ἀκολούθως δέ τῇ ὑμετέρᾳ ἐπιστολῇ τήν περί ἑκάστου κεφαλαίου ποιησάμενος ζήτησιν κατεθέμην τῷ γράμματι, χρηστούς καί φιλανθρώπους ὑμᾶς τῶν λεγομένων κριτάς γενέσθαι παρακαλῶν.","english":"For being unversed in such studies and inexperienced in the practice of them, I consider it a welcome and desirable thing if I should succeed in hitting upon the thought of this holy and great teacher, even in common phrasing and only to some extent—let alone to lay claim to a many-lined exposition. For this man, the Theologian, as you know, being brief in speech and rich in thought, compels anyone who wishes to unfold his meaning—even if he be the most rhetorical and most philosophical—to go through many words, and especially me, an unlettered man. But if your God-loving zeal, as is its custom, should stir you to convey what is written with conciseness and at the same time with fluency, or even to correct the whole sense toward what is higher, you will receive a complete reward: the prayers of the God-bearing man to the Master of all things, inasmuch as you did not allow his divine and transcendent thoughts to be dragged along by unattainable and earth-bound assaults. And in accordance with your letter, having made the inquiry concerning each chapter, I have set it down in writing, entreating you to be kind and humane judges of what is said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Α (1). «...ΚΑΤΑΣΠΩΣΑΙΣ Ή ΚΑΤΕΧΟΥΣΑΙΣ..».\n\nἘκ τοῦ περί φιλοπτωχίας λόγου, εἰς τό, \"Φείδομαι ὡς συνεργοῦ, καί οὐκ ἔχω πῶς φύγω τήν ἐπανάστασιν, ἤ πῶς μή ἀπό Θεοῦ πέσω βαρηθείς ταῖς πέδαις κατασπώσαις ἤ κατεχούσαις εἰς ἔδαφος».\n\nΟὐ ταυτόν τῷ κατασπᾶσθαι τό κατέχεσθαι νενόηται τῷ μακαρίῳ τούτῳ ἀνδρί, μή οὕτω νομίσῃς, δοκιμώτατε, εἴπερ τί σοι νοεῖν τῆς αὐτοῦ μεγαλονοίας ἄξιον διεσπούδασται· ἐπεί περιττός οὕτω τοῖς λόγοις καί τόν νοῦν τῷ λόγῳ μή ἐφιστάμενον ἔχων ἀναφανήσεται, εἴπερ μή πάσῃ συλλαβῇ σχεδόν τήν πρέπουσαν ἐνθέμενος ἔννοιαν πρός τά κάλλιστά τε καί χρήσιμα τούς ὀπαδούς ὁδηγεῖν παντί τρόπῳ διεγνωκέναι ὑποληφθῇ. Οὐχ οὕτω δέ ταῦτ᾿ ἔχει, πόθεν; ἀλλά καί νῷ λόγον σοφῷ συνίστησι, καί λόγῳ ὑψηλῷ νοῦν ἐφίστησιν ὑψηλότερον, ἵν᾿ ὑψηλός ὑψηλῷ διαγγέλληται, καί τῆς ἀληθείας ποσῶς δι᾿ ἀμφοῖν τό τέως τοῖς πολλοῖς ἤ καί πᾶσιν ἀνεπίβατον μέγεθος διαδειχθῇ. Ἵνα δέ φανερόν ἅπαν ἡμῖν γένηται τῶν λεγομένων τό αἴνιγμα, αὐτά ὡς ἔχει τοῦ μακαρίου σκοπήσωμεν τά ῥητά. Φείδομαι, φησίν, ὡς συνεργοῦ, καί οὐκ ἔχω πῶς φύγω ( τήν ἐπανάστασιν, ἤ πῶς μή ἀπό Θεοῦ πέσω βαρηθείς ταῖς πέδαις, κατασπώσαις ἤ κατεχούσαις εἰς ἔδαφος. Ταῦτ᾿ εἰπών οὐχ ἑαυτῷ πάντως, ἀλλά δι᾿ ἑαυτοῦ τῷ κοινῷ τῆς ἀνθρωπότητος διαλέγεται, εἰδώς ὅτι πᾶς τις ὁ σωτηρίας ἐρῶν ἤ πράξει ἤ θεωρίᾳ πάντως προσανέχει. Ἀρετῆς γάρ καί γνώσεως χωρίς οὐδαμῶς οὐδείς πώποτε τυχεῖν σωτηρίας δεδύνηται. Εἴπερ οὖν τῶν διά θεωρίας, φησί, Θεῷ προσεδρευόντων καί τοῦ","english":"A (1). \"...BY THOSE DRAGGING DOWN OR HOLDING FAST...\"\n\nFrom the discourse On the Love of the Poor, on the passage, \"I spare him as a fellow-worker, and I have no way to escape the uprising, or how I may not fall away from God, weighed down by the fetters that drag down or hold fast to the ground.\"\n\nThat \"being held fast\" is not the same as \"being dragged down\" was understood by this blessed man—do not suppose otherwise, most approved sir, if indeed you have earnestly desired to grasp anything worthy of his greatness of mind; since otherwise he will appear superfluous in his words and as having a mind that does not attend to the word, if he is not supposed to have set the fitting meaning upon nearly every syllable and to have determined in every way to guide his followers toward what is noblest and most useful. But this is not so—how could it be? Rather, he joins word to wise mind, and sets a loftier mind upon a lofty word, so that the lofty may be proclaimed to the lofty, and the magnitude of the truth, hitherto inaccessible to the many or even to all, may be shown forth to some extent through both. But so that the riddle of what is said may become clear to us all, let us examine the blessed man's very words as they stand. \"I spare him,\" he says, \"as a fellow-worker, and I have no way to escape the uprising, or how I may not fall away from God, weighed down by the fetters that drag down or hold fast to the ground.\" In saying this he is not speaking to himself entirely, but through himself to the common nature of humanity, knowing that everyone who longs for salvation devotes himself entirely either to action or to contemplation. For without virtue and knowledge no one has ever been able to attain salvation. If, then, he says, of those who through contemplation sit at God's side and of the...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"μακαρίου κάλλους κατατρυφώντων καθέστηκα εἷς, εἰρήνην ἔχων παντάπασι καί ἁγιασμόν, ὡς ἐμαυτόν ἁπλώσας Θεῷ, ἀδιαιρέτῳ κατά τήν γνώμην ταυτότητι, τῷ τάς ἀλόγους δυνάμεις τῆς ψυχῆς λογίσαι τε πρεπόντως καί νῷ διά λόγου προσαγαγεῖν καί οἰκειώσασθαι, θυμόν λέγω καί ἐπιθυμίαν, τόν μέν εἰς ἀγάπην, τήν δέ εἰς χαράν μεταβαλών, εἴπερ χαρᾶς ἴδιον τό σκιρτᾷν θεοπρεπῶς καί ἀγάλλεσθαι κατά τόν ἐκ μήτρας προσκιρτήσαντα Ἰωάννην, τόν μέγαν τῆς ἀληθείας πρόδρομόν τε καί κήρυκα, ἤ τόν ἐπί τῇ καταπαύσει τῆς κιβωτοῦ τοῦ Ἰσραήλ βασιλέα Δαβίδ.\n\nἘν μήτρᾳ γάρ (κἄν εἰ τραχύς ὁ λόγος ὡς ἀτριβής τοῖς πολλοῖς, ἀλλ᾿ οὖν ἀληθής) καί ἡμεῖς καί ὁ Θεός Λόγος ἐσμέν ὁ τοῦ παντός Ποιητής καί Δεσπότης, ἐν τῇ παρούσῃ τῆς ζωῆς καταστάσει, ὁ μέν ἀμυδρῶς ὡς ἐν μήτρᾳ, καί μόγις τῷ αἰσθητῷ τούτῳ κόσμῳ διαφαινόμενος, καί τοῦτο τοῖς κατά Ἰωάννην τῷ Πνεύματι, οἱ δ᾿ ἄνθρωποι, ὡς ἐκ μήτρας τῆς ὑλικῆς περιστάσεως, κἄν ποσῶς τόν ἐν τοῖς οὖσιν ἐγκρυπτόμενον διαβλέποντες λόγον. Καί τοῦτ᾿ ἄνπερ ὦσι ταῖς Ἰωάννου αὐχοῦντες χάρισι. Πρός γάρ τήν ἄφατον τοῦ μέλλοντος αἰῶνος δόξαν τε καί λαμπρότητα καί τήν τῆς κατ᾿ αὐτόν ζωῆς ἰδιότητα μήτρας οὐδέν διαφέρει ζόφῳ περικεχυμένης συγκρινομένη ἡ παροῦσα ζωή, ἐν ( ᾗ δι᾿ ἡμᾶς τούς νηπιάσαντας ταῖς φρεσί καί ὁ Θεός Λόγος τέλειος ὤν καί ὑπερτελής, ὡς φιλάνθρωπος, ἐνηπίασεν.","english":"I have come to be one of those who delight in the beauty of blessedness, having peace and sanctification altogether, inasmuch as I have stretched myself out to God in an undivided identity of purpose, by reckoning aright the irrational powers of the soul and leading them by reason to the mind and making them its own—I mean anger and desire—transforming the one into love and the other into joy, since it is proper to joy to leap in a God-befitting way and to exult, after the manner of John who leaped in the womb, the great forerunner and herald of the truth, or of David the king at the resting of the ark of Israel.\n\nFor in a womb (even if the word is harsh as being untrodden by the many, yet it is true) both we and God the Word, the Maker and Lord of all, are—in the present state of life: he dimly, as in a womb, and scarcely shining through this sensible world, and that to those who are according to John in the Spirit; and we men, as from the womb of material circumstance, though in some measure discerning the reason hidden in created things. And this is so if we are those who boast in the graces of John. For compared with the ineffable glory and brightness of the age to come and the peculiarity of the life according to him, the present life differs nothing from a womb shrouded in darkness, in which, for our sake who have become infants in mind, God the Word, being perfect and beyond perfect, became an infant, as is his love for mankind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Εἴπερ οὖν, ὡς εἴρηται, τοιοῦτός τις ὑπάρχω, καί τῆς ἐφικτῆς ἀνθρώποις κατά τήν παροῦσαν ζωήν ἐπέβην θείας ἀκρότητος, ἀμελήσω δέ τῆς θεοειδοῦς ἕξεως, ἑμαυτόν πρός τήν τοῦ σώματος ἑκουσίως ἐπικλίνας στοργήν, κατεσπάσθην βαρηθείς ταῖς πέδαις, ἤτοι ταῖς φροντίσι, καί ἀπό Θεοῦ ἔπεσον, ὡς τήν περί μόνης τῆς βασιλείας τῶν οὐρανῶν μέριμνάν τε καί ζήτησιν ᾧ μή θέμις ἦν, τῇ γηΐνη λέγω ζωῇ, προσνείμας, καί ταῖς αἰσθήσεσι συμφέρεσθαι μᾶλλον, ἤ πρός Θεόν φέρεσθαι τήν διάνοιαν ἀνασχόμενος. Εἰ δέ τῶν ἔτι διά τῆς πρακτικῆς πολεμικῶς κατά τῶν παθῶν ὡπλισμένος εἰμί, μήπω τῶν δι᾿ αὐτῶν ἑλεῖν βουλομένων ἐχθρῶν καθαρῶς ὑπαλύξας τούς δόλους, καί στέρξω ἀδιακρίτως τό σῶμα, κατεσχέθην ὑπ᾿ αὐτοῦ δῆλον, ὡς τήν πρός αὐτό σχέσιν τοῦ δι᾿ ἀρετῆς χωρισμοῦ προελόμενος. Κατασπᾶται οὖν ἄρα ὁ θεωρητικός ἄσχετος ἤδη κατά τήν ἕξιν γινόμενος τῷ σώματι, τῶν θείων ἀμελῶν θεαμάτων. Κατέχεται δέ ὁ πρακτικός ὁ τῷ σώματι μαχόμενος, ἐνδιδούς τῇ πρός αὐτό πάλῃ, καί τοῦ πονεῖν ὑπέρ ἀρετῆς, ἥτις ἐστί ψυχῆς ἐλευθερία, τό δοῦλον εἶναι παθῶν ἐπιλεγόμενος.","english":"If, then, as has been said, I am such a one, and have reached the divine summit attainable by humans in this present life, but then neglect the God-like state, voluntarily inclining myself to the affection of the body, I am dragged down, weighed down by fetters—that is, by cares—and I fall away from God, in that I have assigned the care and pursuit of the kingdom of heaven alone to what it was not lawful to assign it to—I mean the earthly life—and have endured rather to be carried along with the senses than to carry my mind toward God. And if I am still one of those armed in the practical life to wage war against the passions, not yet having cleanly escaped the snares of the enemies who wish to capture me through them, and I cling to the body without discernment, I have plainly been held fast by it, in that I have preferred attachment to it over separation from it through virtue. So then, the contemplative man, now becoming free of attachment in his state, is dragged down by the body, neglecting the divine visions. And the practical man, who fights against the body, is held fast, yielding in the struggle against it, and choosing, instead of laboring for virtue—which is the freedom of the soul—to be a slave of the passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Β (2). «...ΜΟΙΡΑΝ ΗΜΑΣ ΟΝΤΑΣ ΘΕΟΥ, ΚΑΙ ΑΝΩΘΕΝ ΡΕΥΣΑΝΤΑΣ..». Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, \"Τίς ἡ περί ἐμέ σοφία, καί τί τό μέγα τοῦτο μυστήριον; ἤ βούλεται μοῖραν ἡμᾶς ὄντας Θεοῦ, καί ἄνωθεν ῥεύσαντας, ἵνα μή διά τήν ἀξίαν ἐπαιρόμενοι καί μετεωριζόμενοι καταφρονῶμεν τοῦ Κτίσαντος, ἐν τῇ πρός τό σῶμα πάλῃ καί μάχῃ πρός αὐτόν ἀεί βλέπειν, καί τήν συνεζευγμένην ἀσθένειαν παιδαγωγίαν εἶναι τοῦ ἀξιώματος; \" Τούτοις τινές ἐντυγχάνοντες τοῖς λόγοις, μηδένα, ὡς ἔοικεν, ( ὑπέρ τοῦ πονεῖν τῆς ζητήσεως ἔνεκεν τοῦ ἀληθοῦς μισθόν ἐκδεχόμενοι, πρός τό εὔκολον καί πολλάς ἔχον ἤδη ἐκ τῶν Ἑλληνικῶν δογμάτων τάς ἀφορμάς καταφεύγουσι, φάσκοντες τήν τέ ποτε οὖσαν κατά τό δόξαν αὐτοῖς τῶν λογικῶν ἑνάδα καθ᾿ ἥν συμφυεῖς ὄντες Θεῷ τήν ἐν αὐτῷ μόνην ἔχομεν καί ἵδρυσιν, προσέτι γε καί τήν γενομένην κίνησιν, ἐξ ἧς σκεδασθέντα διαφόρως τά λογικά πρός γένεσιν τοῦ σωματικοῦ τούτου κόσμου τόν Θεόν ἰδεῖν παρεσκεύασαν, χάριν τοῦ ἐνδῆσαι αὐτά σώμασιν ἐπί τιμωρίᾳ τῶν προημαρτημένων, διά τούτων αἰνίττεσθαι τῶν λόγων νομίζοντες τόν διδάσκαλον. Ἀλλ᾿ ἠγνόησαν ὡς ἀδύνατα ὑποτίθενται καί","english":"B (2). \"...that we are a portion of God, and have flowed down from above...\" From the same discourse, on the passage, \"What is this wisdom concerning me, and what is this great mystery? Or does he wish that we, being a portion of God and having flowed down from above, so that we might not, being exalted and lifted up on account of our worth, despise the Creator, should always look to him in the struggle and battle against the body, and that the weakness joined to us should be a discipline of our worth?\" Some, encountering these words, since they expect, as it seems, no reward for their labor on account of the inquiry after the truth, flee to what is easy and already has many starting points from the Greek doctrines, asserting that both the unity of rational beings that once existed according to their opinion, in which, being connatural with God, we have our only dwelling in him, and further the motion that came to be, from which the rational beings, scattered in various ways, prepared God to see the genesis of this bodily world, in order to bind them to bodies as a punishment for their prior sins—they think the teacher hints at these things through these words. But they have failed to understand that they are supposing impossible things and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"τῶν ἀμηχάνων καταστοχάζονται, καθώς προϊών μετά τοῦ εἰκότος ὁ ἀληθής ἀποδείξει λόγος.\n\nΕἰ γάρ τό θεῖον ἀκίνητον, ὡς πάντων πληρωτικόν, πᾶν δέ τό ἐκ μή ὄντων τό εἶναι λαβόν καί κινητόν, ὡς πρός τινα πάντως φερόμενον αἰτίαν, οὔπω δέ οὐδέν κινούμενον ἔστη, ὡς τῆς κατ᾿ ἔφεσιν κινήσεως τήν δύναμιν μήπω τῷ ἐσχάτῳ προσαναπαῦσαν ὀρεκτῷ (οὐδέν γάρ ἱστᾷν ἄλλο τό φερόμενον κατά φύσιν πέφυκεν ἤ ἐκεῖνο δεικνύμενον), οὐδέν ἄρα κινούμενον ἔστη, ὡς τοῦ ἐσχάτου μήπω τυχόν ὀρεκτοῦ· ἐπεί μηδ᾿ ἐκεῖνό πω φανέν τῶν περί αὐτό φερομένων τήν κίνησιν ἔστησεν. Εἰ δέ τοῦτό ποτε γεγενῆσθαι ἐξ ἐπιτάγματος κελεύουσι, καί τῆς ἐν ἐσχάτῳ καί μόνῳ ὀρεκτῷ ἱδρύσεώς τε καί μονῆς παρακινηθέντα τά λογικά τόν σκεδασμόν ἔλαβεν, ἵνα μή λέγων ἐρεσχελῶ, τίς ἡ ἀπόδειξις, τάς αὐτάς ἐπί τοῖς αὐτοῖς ἐπ᾿ ἄπειρον ἕξειν τά λογικά μετεμπτώσεις ἐξ ἀνάγκης εἰκότως ὑποθήσονται. Οὗτινος γάρ διά τῆς πείρας καταφρονεῖν ἅπαξ δεδύνηνται, καί εἰς ( ἀεί δυνήσεσθαι οὐδείς ὁ κωλύσων ἔστι λόγος. Τοῦ δέ οὕτω φέρεσθαι τά λογικά καί μηδεμίαν ἔχειν ἤ ἐλπίζειν βάσιν ἀμετάθετον τῆς ἐν τῷ καλῷ παγιότητος, τί ἄλλο γένοιτ' ἄν ἐλεινότερον; Εἰ δέ δύνασθαι μέν φαῖεν, μή βούλεσθαι δέ, διά τήν γενομένην πεῖραν τοῦ ἐναντίου, καί οὕτως οὐ δι᾿ ἑαυτό, ὡς καλόν, ἀλλά διά τό ἐναντίον τό καλόν αὐτοῖς ἔσται ἐξ ἀνάγκης στεργόμενον, ὡς οὐ φύσει ἤ κυρίων ὄν ἐραστόν. Πᾶν γάρ ὅ μή δι᾿ ἑαυτό ἀγαθόν ἐστι καί ἐραστόν καί πάσης ἐλκτικόν κινήσεως οὐ κυρίως καλόν.","english":"They conjecture at things impossible to resolve, as the true account will demonstrate in due course with probability.\n\nFor if the divine is immovable, as being the fulfillment of all things, and everything that has received being from non-being is also movable, as being carried in every case toward some cause, and nothing that is moved has yet come to rest, since the power of motion according to desire has not yet come to rest in the final object of longing (for nothing else is naturally able to bring to rest what is carried along by nature, except that object when it is shown), then nothing that is moved has come to rest, since it has not yet attained the final object of longing; for neither has that object yet appeared to stop the motion of those carried around it. But if they claim that this once came to be by command, and that rational beings, shaken from their establishment and rest in the final and only object of longing, received dispersion, then—so as not to seem to be quibbling—what is the proof? They will reasonably suppose that rational beings will necessarily have the same transitions upon the same things to infinity. For there is no account that will prevent them from always being able to despise, through experience, that which they have once been able to despise. But what could be more pitiable than that rational beings are carried along in this way and have not, nor hope for, any unchangeable foundation of stability in the good? But if they say that they are able but do not wish, because of the experience of the opposite that has occurred, then in this way too the good will necessarily be cherished by them not for its own sake, as good, but because of its opposite, as not being desirable by nature or in its own right. For everything that is good and desirable not for its own sake and is attractive of all motion is not properly good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Καί διά τοῦτο οὐδέ καθεκτικόν εἰκότως τῆς τῶν ἐπ᾿ αὐτῷ ἡδομένων ἐφέσεως, ἀλλά καί χάριν λοιπόν ὁμολογήσαιεν ἄν τῷ κακῷ οἱ τοῦτο περιέποντες τό φρόνημα, ὡς δι᾿ αὐτοῦ τό δέον διδαχθέντες καί τήν ἐν τῷ καλῷ πῆξιν πῶς ἔχειν μεταμαθόντες καί γένεσιν αὐτό ἀναγκαίως εἴποιεν ἄν, εἴπερ ἑαυτοῖς στοιχεῖν διέγνωσαν, καί τῆς φύσεως αὐτῆς χρησιμωτέραν, ὡς τοῦ συμφέροντος κατ᾿ αὐτούς οὖσαν διδακτικήν, καί τοῦ πάντων τιμιωτέρου κτήματος, τῆς ἀγάπης λέγω, γεννητικήν, καθ᾿ ἥν πέφυκε πάντα τά ἐκ Θεοῦ γινόμενα εἰς Θεόν συνάγεσθαι μονίμως τε καί ἀπαρατρέπτως. Καί πάλιν, τῶν ἐκ Θεοῦ γενομένων νοητῶν τε καί αἰσθητῶν ἡ γένεσις τῆς κινήσεως προεπινοεῖται. Οὐ γάρ οἷόν τε πρό γενέσεως εἶναι κίνησιν. Τῶν γάρ γενομένων ἡ κίνησις, ἥτε νοητῶν, νοητή, ἤ τε αἰσθητῶν, αἰσθητή. Οὐδέν γάρ τῶν γενομένων ἐστί τό παράπαν τῷ καθ᾿ αὑτό λόγῳ ἀκίνητον, οὐδ᾿αὐτῶν τῶν ἀψύχων καί αἰσθητῶν, ὡς τοῖς ἐπιμελεστέροις τῶν ὄντων θεάμοσιν ἔδοξε. Κινεῖσθαι γάρ πάντα ἔφασαν, ἤ κατ᾿ εὐθεῖαν, ἤ κατά κύκλον, ἤ ἐλικοειδῶς. Πᾶσα γάρ κίνησις τῷ ἁπλῷ καί τῷ συνθέτῳ περιέχεται τρόπῳ. Εἰ τοίνυν προεπονοεῖται τῶν ὧν ἐστι κινήσεως ἡ γένεσις, ἐπιθεωρεῖται δή τῆς ὧν ( ἐστι γενέσεως ἡ κίνησις, ὡς μετ᾿ αὐτήν κατεπίνοιαν οὖσα. Ταύτην δέ τήν κίνησιν δύναμιν καλοῦσιν φυσικήν, πρός τό κατ᾿ αὐτήν τέλος ἐπειγομένην, ἤ πάθος, ἤτοι κίνησιν, ἐξ ἑτέρου πρός ἕτερον γινομένην, τέλος ἔχουσαν τό ἀπαθές, ἤ ἐνέργειαν δραστικήν, τέλος ἔχουσαν τό αὐτοτελές.","english":"And for this reason it is not reasonably retentive of the impulse of those who take pleasure in it, but those who cherish this mindset would henceforth even acknowledge gratitude to evil, as having been taught what is fitting through it and having learned anew how fixedness in the good is to be maintained, and they would necessarily call it a genesis, if indeed they have decided to be consistent with themselves, and more useful than nature itself, as being in their view instructive of what is advantageous, and generative of the possession more precious than all things—I mean love—according to which all things that come to be from God are by nature gathered to God stably and without deviation. And again, the genesis of things that have come to be from God, both intelligible and sensible, is conceived beforehand of movement. For it is not possible for movement to exist before genesis. For movement belongs to things that have come to be—that of intelligibles being intelligible, and that of sensibles being sensible. For nothing whatsoever of things that have come to be is in its own principle wholly immovable, not even of the inanimate and sensible things, as seemed good to the more careful observers of beings. For they said that all things are moved, either in a straight line, or in a circle, or in a spiral. For all movement is encompassed by the simple and the composite mode. If, then, genesis is conceived beforehand of the things whose movement it is, movement is evidently contemplated of the things whose genesis it is, as being after it in the order of conception. And this movement they call natural power, hastening toward the end proper to it, or passion—that is, movement arising from one thing toward another, having as its end impassibility—or active energy, having as its end self-completion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Οὐδέν δέ τῶν γενητῶν ἑαυτοῦ τέλος ἐστίν, ἐπειδή οὔτε αὐταίτιον, ἐπεί καί ἀγένητον καί ἄναρχον καί ἀκίνητον, ὡς πρός μηδέν πῶς ἔχον κινηθῆναι. Ἐκβαίνει γάρ τῶν ὄντων τήν φύσιν, ὡς οὐδενός ἕνεκεν ὄν, εἴπερ ἀληθής ὁ περί αὐτοῦ ὁρισμός, κἄν ἀλλότριος ᾗ ὁ λέγων. Τέλος ἐστίν οὗ ἕνεκεν τά πάντα, αὐτό δέ οὐδενός ἕνεκεν. Οὐδέ αὐτοτελές, ἐπεί καί ἀνενέργητον, ὡς πλῆρες, καί ὡσαύτως καί μηδαμόθεν τό εἶναι ἔχον. Τό αὐτοτελές γάρ πως καί ἀναίτιον. Οὐδ᾿ ἀπαθές, ἐπεί καί μόνον καί ἄπειρον καί ἐπερίγραφον. Οὐ γάρ πάσχειν πέφυκε καθόλου τό ἀπαθές, τῷ μητ᾿ ἐρᾷν ἄλλου, ἤ κινεῖσθαι πρός ἄλλο τι κατ᾿ ἔφεσιν. Οὐδέν ἄρα τῶν γενητῶν κινούμενον ἔστη, ὡς τῆς πρώτης καί μόνης αἰτίας, ἐξ ἧς τό εἶναι τοῦς οὖσι περίεστι, μήπω τυχόν, ἤ τοῦ ἐσχάτου ἐντός γενόμενον ὀρεκτοῦ, ἵν' ἐκ προγεγενημένης ἑνάδος ὁ τῶν λογικῶν σκεδασμός ἑαυτῷ τήν τῶν σωμάτων γένεσιν ἀκολούθως συνεισκομίσας νομισθῇ. Καί μαρτυροῦσι Μωϋσῆς καί\n\nΔαβίδ καί Παῦλος οἱ ἅγιοι, καί ὁ τούτων Δεσπότης Χριστός, ὁ μέν, Μή γεύσασθαι τοῦ ξύλου τῆς ζωῆς τόν προπάτορα ἱστορήσας, καί ἄλλοθι εἰπών Οὐ γάρ ἥκατε ἕως τοῦ νῦν εἰς τήν κατάπαυσιν καί εἰς τήν κληρονομίαν, ἥν Κύριος ὁ Θεός ἡμῶν δίδωσιν ὑμῖν. Ὁ δέ, Χορτασθήσομαι βοῶν ἐν τῷ ὀφθῆναί μοι τήν δόξαν σου· καί, Ἐδίψησεν ἡ ψυχή μου πρός τόν Θεόν τόν ἰσχυρόν τόν ζῶντα, πότε ἥξω καί ὀφθήσομαι τῷ προσώπῳ τόν Θεόν. Ὁ δέ Φιλιππησίοις μέν γράφων, Εἴ πως καταντήσω εἰς τήν ἐξανάστασιν τῶν νεκρῶν, οὐχ ὅτι ἤδη ( ἔλαβον ἤ τετελείωμαι, διώκω δέ εἴ γε καταλάβω, ἐφ᾿ ᾧ καί κατελήφθην ὑπό Ἰησοῦ Χριστοῦ.","english":"None of created things is its own end, since it is not self-caused; for that would be ungenerated and without beginning and unmoved, as having no relation to anything by which it might somehow be moved. For it falls outside the nature of beings, as existing for the sake of nothing, if indeed the definition concerning it is true, even if the one stating it is a stranger. An end is that for the sake of which all things exist, but itself for the sake of nothing. Nor is it self-perfect, since it is also without activity, as being full, and likewise having its being from nowhere. For the self-perfect is in some way also uncaused. Nor is it impassible, since it is also alone and infinite and uncircumscribed. For the impassible is not naturally disposed to suffer at all, by the fact that it neither desires another nor is moved toward anything else by appetite. Therefore none of created things, being moved, has stood, as not yet having attained the first and only cause, from which the being of existing things is derived, or having come within the final object of desire, so that the dispersion of rational beings, having in consequence brought in for itself the generation of bodies from a previously existing unity, might be thought so. And Moses and David and Paul the saints bear witness, and the Lord of these, Christ: the one, recording that the forefather did not taste of the tree of life, and saying elsewhere, For you have not yet come to the rest and to the inheritance which the Lord our God gives you. And another, crying out, I shall be filled when your glory appears to me; and, My soul thirsted for the strong living God, when shall I come and appear before the face of God. And another, writing to the Philippians, If somehow I may attain to the resurrection of the dead, not that I have already obtained it or have been made perfect, but I press on, if perhaps I may lay hold, for which I was also laid hold of by Jesus Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Ἑβραίοις δέ, Ὁ γάρ εἰσελθών εἰς τήν κατάπαυσιν αὐτοῦ καί αὐτός κατέπαυσεν ἀπό τῶν ἔργων αὐτοῦ, ὥσπερ ἀπό τῶν ἰδίων, ὁ Θεός· Καί πάλιν ἐν τῇ αὐτῇ Ἐπιστολῇ μηδένα κομίσασθαι τάς ἐπαγγελίας διαβεβαιούμενος. Ὁ δέ, Δεῦτε πρός με, πάντες οἱ κοπιῶντες και πεφορτισμένοι, κἀγώ ἀναπαύσω ὑμᾶς. Οὔπω οὖν οὐδαμῶς οὐδέν τῶν γενητῶν τήν φυσικήν δύναμιν πρός τό κατ᾿ αὐτήν τέλος κινουμένην ἔστησεν, οὐδέ τῆς ἐνεργείας ἐπαύσατο τῷ κατ᾿ αὐτήν τέλει προσερεῖσαν αὐτήν, οὐδέ τοῦ κατά κίνησιν πάθους τόν καρπόν ἐδρέψατο, τό ἀπαθές, φημί, καί ἀκίνητον. Μόνου γάρ Θεοῦ τό τέλος εἶναι καί τό τέλειον καί τό ἀπαθές, ὡς ἀκινήτου καί πλήρους καί ἀπαθοῦς, τῶν γενητῶν δέ τό πρός τέλος ἄναρχον κινηθῆναι καί ἀπόσῳ τέλει παῦσαι τήν ἐνέργειαν, καί παθεῖν, ἀλλ᾿ οὐκ εἶναι ἤ γενέσθαι κατ᾿ οὐσίαν τό ἄποιον· πᾶν γάρ γενητόν καί κτιστόν οὐκ ἄσχετον δηλονότι. Εὐγνωμόνως δέ τοῦ πάθους ἀκουστέον· οὐ γάρ τό κατά τροπήν ἤ φθοράν δυνάμεως ἐνταῦθα δηλοῦται πάθος, ἀλλά τό φύσει συνυπάρχον τοῖς οὖσι. Πάντα γάρ ὅσα γέγονε πάσχει τί κινεῖσθαι, ὡς μή ὄντα αὐτοκίνησις ἤ αὐτοδύναμις. Εἰ τοίνυν γενητά ὑπάρχει τά λογικά καί κινεῖται πάντως, ὡς ἐξ ἀρχῆς κατά φύσιν διά τό εἶναι πρός τέλος κατά γνώμην διά τό εὖ εἶναι κινούμενα. Τέλος γάρ τῆς τῶν κινουμένων κινήσεως αὐτό τό ἐν τῷ ἀεί εὖ εἶναί ἐστιν, ὥσπερ καί ἀρχή αὐτό τό εἶναι ὅπερ ἐστίν ὁ Θεός, ὁ καί τοῦ εἶναι δοτήρ καί τοῦ εὖ εἶναι χαριστικός, ὡς ἀρχή καί τέλος· ἐξ αὐτοῦ γάρ καί τό ἁπλῶς κινεῖσθαι ἡμᾶς, ὡς ἀρχῆς, καί τό πῶς κινεῖσθαι πρός αὐτόν ὡς τέλος ἐστίν.","english":"To the Hebrews: “For the one who entered into his rest, he himself also rested from his works, as from his own,” God. And again in the same Epistle, affirming that no one has received the promises. And: “Come to me, all you who labor and are burdened, and I will give you rest.” Therefore, nothing of created things has ever in any way established its natural power when moved toward the end that corresponds to it, nor has it ceased from activity by resting in the end that corresponds to it, nor has it reaped the fruit of the experience that comes through motion—I mean impassibility and immobility. For it belongs to God alone to be the end, and the perfect, and the impassible, as being unmoved and full and impassible; but it belongs to created things to be moved toward the end without beginning, and to cease activity at an end that is without limit, and to undergo experience, but not to be or to become in essence the unqualified; for everything created and made is clearly not without relation. But the word “experience” must be heard in a well-disposed sense; for what is meant here is not the experience of power in the sense of change or corruption, but that which naturally coexists with beings. For all things that have come to be undergo some motion, since they are not self-moved or self-powered. If, then, rational beings are created and are certainly moved, since from the beginning they are moved naturally because they exist toward an end, and by choice because they exist well. For the end of the motion of things that are moved is the very being well in the eternal, just as the beginning is the very being which God is, who is both the giver of being and the bestower of being well, as beginning and end; for from him comes both our being moved simply, as from a beginning, and our being moved in what way toward him as an end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Εἰ δέ κινεῖται ἀναλόγως ἑαυτῷ νοερῶς τό νοερόν, ( καί νοεῖ πάντως· εἰ δέ νοεῖ, καί ἐρᾷ πάντως τοῦ νοηθέντος· εἰ δ᾿ ἐρᾷ, καί πάσχει πάντως τήν πρός αὐτό ὡς ἐραστόν ἔκστασιν· εἰ δέ πάσχει, δηλονότι καί ἐπείγεται· εἰ δέ ἐπείγεται, καί ἐπιτείνει πάντως τό σφοδρόν τῆς κινήσεως· εἰ δέ ἐπιτείνει σφοδρῶς τήν κίνησιν, οὐχ ἵσταται μέχρις ἄν γένηται ὅλον ἐν τῷ ἐραστῷ ὅλῳ καί ὑφ᾿ ὅλου περιληφθῇ, ἐκουσίως ὄλον κατά προαίρεσιν τήν σωτήριον περιγραφήν δεχόμενον, ἵν᾿ ὅλον ὅλῳ ποιωθῇ τῷ περιγραφόντι, ὡς μηδ' ὅλως λοιπόν βούλεσθαι ἐξ ἑαυτοῦ αὐτό ἐκεῖνο ὅλον γνωρίζεσθαι δύνασθαι τό περιγραφόμενον, ἀλλ᾿ ἐκ τοῦ περιγράφοντος· ὡς ἀήρ δι᾿ ὅλου πεφωτισμένος φωτί, καί πυρί σίδηρος, ὅλος ὅλῳ πεπυρακτωμένος, ἤ εἴ τι ἄλλο τῶν τοιούτων ἐστίν. Ἐξ ὧν στοχαστικῶς τήν ἐσομένην, ἀλλ᾿ οὐ τήν γεγενημένην καί παραφθαρεῖσαν, τοῖς ἀξίοις τῆς ἀγαθότητος μετουσίαν κατ᾿ εἰκασίαν μόνον λαμβάνομεν, ἐπειδή καί ὑπέρ ταῦτα πάντα τά ἐλπιζόμενά ἐστιν, ὡς ὄψεως ὄντα κατά τό γεγραμμένον, καί ἀκοῆς καί διανοίας ἐπέκεινα. Καί τοῦτό ἐστιν ἴσως ἡ ὑποταγή ἥν ὁ θεῖος Ἀπόστολός φησι τῷ Πατρί τόν Υἱόν ὑποτάσσειν, τούς ἑκουσίως δεχομένους τό ὑποτάσσεσθαι, μεθ᾿ ἥν, ὁ ἔσχατος ἐχθρός καταργεῖται ὁ θάνατος, ὡς τοῦ ἐφ᾿ ἡμῖν, ἤγουν τοῦ αὐτεξουσίου, δι᾿οὗ πρός ἡμᾶς ποιούμενος τήν εἴσοδον ἐπεκύρου καθ᾿ ἡμῶν τό τῆς φθορᾶς κράτος, ἑκουσίως καθ᾿ ὅλου ἐκχωρηθέντος Θεῷ καί καλῶς βασιλεύοντος τό βασιλεύεσθαι, τῷ ἀργεῖν τοῦ τι ἐθέλειν παρ᾿ ὅ θέλει Θεός· ὥσπερ φησίν αὐτόν ἐν ἑαυτῷ τυπῶν τό ἡμέτερον ὁ Σωτήρ πρός τόν Πατέρα·","english":"If the intellectual [part] is moved intellectually in a manner analogous to itself, it also certainly thinks; and if it thinks, it certainly also loves what has been thought; and if it loves, it certainly also undergoes ecstasy toward it as toward a beloved; and if it undergoes this, it is clearly also pressed onward; and if it is pressed onward, it certainly also intensifies the vehemence of its movement; and if it intensifies the movement vehemently, it does not stand still until it becomes whole in the whole beloved and is encompassed by the whole, willingly receiving, whole according to its saving choice, the limitation, so that it may be wholly qualified by the whole one who limits it, so that the limited one no longer wishes at all to be able to know that very whole of itself, but [only] from the one who limits it—as air wholly illumined by light, and iron by fire, wholly made fiery through and through by the whole, or whatever else of this sort there is. From these things we grasp by conjecture, by likeness only, the future participation in goodness for those worthy of it—not the one that has come to be and been corrupted—since it is beyond all these things that are hoped for, being, as it is written, beyond sight and hearing and thought. And this is perhaps the subjection which the divine Apostle says the Son subjects to the Father—those who willingly accept being subjected; after which the last enemy, death, is abolished, since what is in our power, that is, the self-determining faculty, through which, making its entrance against us, it confirmed the power of corruption over us, has willingly yielded wholly to God and, [God] reigning well, [has accepted] to be reigned over, by the inactivity of willing anything contrary to what God wills—as the Savior says, forming our [words] in himself to the Father:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Πλήν οὐχ ὡς ἐγώ θέλω, ἀλλ᾿ ὡς σύ. Καί μετ᾿ αὐτόν ὁ θεσπέσιος Παῦλος, ὥσπερ\n\nἑαυτόν ἀρνησάμενος καί ἰδίαν ἔχειν ἔτι ζωήν μή εἰδώς· Ζῶ γάρ οὐκ ἔτι ἐγώ· ζῇ γάρ ἐν ἐμοί Χριστός.\n\nΜή ταραττέτω δέ ὑμᾶς τό λεγόμενον. Οὐ γάρ ἀναίρεσιν τοῦ αὐτεξουσίου γένεσθαί φημι, ἀλλά θέσιν μᾶλλον τήν κατά ( φύσιν παγίαν τε καί ἀμετάθετον, ἤγουν ἐκχώρησιν γνωμικήν, ἵν᾿ ὅθεν ἡμῖν ὑπάρχει τό εἶναι καί τό κινεῖσθαι λαβεῖν ποθήσωμεν, ὡς τῆς εἰκόνος ἐνελθούσης πρός τό ἀρχέτυπον, καί σφραγίδος δίκην ἐκτυπώματι καλῶς ἡρμοσμένης τῷ ἀρχετύπῳ, καί ἄλλοθι φέρεσθαι μήτ᾿ ἐχούσης λοιπόν μήτε δυναμένης, ἤ σαφέστερον εἰπεῖν καί ἀληθέστερον, μήτε βούλεσθαι δυναμένης, ὡς τῆς θείας ἐπειλημμένης ἐνεργείας, μᾶλλον δέ Θεός τῇ θεώσει γεγενημένης, καί πλέον ἡδομένης τῇ ἐκστάσει τῶν φυσικῶς ἐπ᾿ αὐτῆς καί ὄντων καί νοουμένων, διά τήν ἐκνικήσασαν αὐτήν χάριν τοῦ Πνεύματος, καί μόνον ἔχουσαν ἐνεργοῦντα τόν Θεόν δείξασαν, ὥστε εἶναι μίαν καί μόνην διά πάντων ἐνέργειαν, τοῦ Θεοῦ καί τῶν ἀξίων Θεοῦ, μᾶλλον δέ μόνου Θεοῦ, ὡς ὅλον ὅλοις τοῖς ἀξίοις ἀγαθοπρεπῶς περιχωρήσαντος. Ἀνάγκη γάρ πᾶσα τῆς κατ᾿ ἔφεσιν τά πάντα περί τι ἄλλο παύσασθαι ἐξουσιαστικῆς κινήσεως, τοῦ ἐσχάτου φανέντος ὀρεκτοῦ καί μετεχομένου, καί ἀναλόγως τῇ τῶν μετεχόντων δυνάμει ἀχωρήτως, ἵν᾿ οὔτως εἴπω, χωρουμένου· πρός ὅ πᾶσα σπεύδει πολιτεία τοῦ ὑψηλοῦ καί διάνοια, \"καί εἰς ὅ πᾶσα ἔφεσις ἵσταται, καί ὑπέρ ὅ οὐδαμῶς φέρεται· οὔτε γάρ ἔχει, καί πρός ὅ τείνει πᾶσα σπουδαίου κίνησις, καί οὗ γενομένοις πάσης θεωρίας ἀνάπαυσις», φησίν ὁ μακάριος οὗτος διδάσκαλος.","english":"Except not as I will, but as you will. And after him, the inspired Paul, as if having denied himself and no longer knowing how to have a life of his own—for I no longer live, but Christ lives in me.\n\nAnd let not what is said trouble you. For I do not say that an abolition of free will has occurred, but rather a firmly established and unchangeable position according to nature, that is, a disposition of choice, so that we may desire to receive from that source our being and our being moved, as the image having come to the archetype, and like a seal well fitted in its impression to the archetype, and no longer having or being able to be borne elsewhere, or to speak more clearly and truly, not even being able to will it, since the divine energy has taken hold, or rather it has become God by deification, and rejoices more in the ecstasy beyond the things that naturally belong to it and are understood of it, because of the grace of the Spirit that has prevailed over it, and has shown it to have God alone as the one acting, so that there is one and only one energy through all things, of God and of those worthy of God, or rather of God alone, as he has wholly, in a manner befitting goodness, pervaded those who are worthy. For it is entirely necessary that the authoritative movement of desire toward anything else cease, when the final object of desire and participation has appeared, and is contained in a manner beyond containment, proportionally to the power of the participants, so to speak; toward which every pursuit and thought of the exalted hastens, \"and at which every desire stands still, and beyond which it is in no way carried; for it neither has [anything beyond], and toward which every motion of the earnest tends, and having come to which there is rest from all contemplation,\" says this blessed teacher.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Οὔτε γάρ ἔστι τι ἐκτός Θεοῦ τότε δεικνύμενον, ἤ Θεῷ ἀντισηκοῦσθαι δοκοῦν, ἵνα τινός ἔφεσιν πρός αὐτό ῥέψαι δελεάσῃ, πάντων περιληφθέντων αὐτῷ νοητῶν τε καί αἰσθητῶν κατά τήν ἄφραστον αὐτοῦ ἔκφανσιν καί παρουσίαν, ὡς οὐδ᾿ ἐν ἡμέρᾳ τά ἀστρῷα φῶτα καί αὐτά καλυπτόμενα, καί οὐδ᾿ ὅτι εἰσίν ὄσον αἰσθήσει γνωριζόμενα.\n\nἘπί Θεοῦ δέ καί πλέον, ὅσον ἀκτίστου καί κτιστῶν ἄπειρον τό μέσον ἐστί καί διάφορον. Τότε γάρ καί τήν κατ᾿ οὐσίαν ὕπαρξιν τῶν ὄντων κατά τό τί καί πῶς καί ἐπί τίνι εἶναι, ὡς οἶμαι, ( μανθάνοντες πρός τι ἐφετῶς ἔστι κατά γνῶσιν οὐ κινηθησόμεθα, τῆς ἑκάστου καί ἐφ᾿ ἑκάστου τῶν μετά Θεόν γνώσεως ἡμῖν περατωθείσης, καί τῆς ἀπείρου καί θείας καί ἀπεριλήπτου ἀπολαυστικῶς ἡμῖν ἀναλόγως ὑποκειμένης τε μόνης καί μετεχομένης. Καί τοῦτό ἐστι τό πάνυ φιλοσοφούμενον κατά τοῦτον τόν θεοφόρον διδάσκαλον, \"ἐπιγνώσεσθαι ἡμᾶς ποτε ὅσον ἐγνώσμεθα, ἐπειδάν τό θεοειδές τοῦτο καί θεῖον φάσκοντος τόν ἡμέτερον νοῦν τε καί λόγον τῷ οἰκείῳ προσμίξωμεν, καί ἡ εἰκών ἀνέλθῃ πρός τό ἀρχέτυπον, οὗ νῦν ἔχει τήν ἔφεσιν». Περί μέν οὖν τοῦ μή εἶναι τήν θρυλουμένην ἑνάδα, καί τοῦ πῶς κατ᾿ ἔμφασιν ἐκ τῶν νῦν ἡμῖν ἐφικτῶν τῆς Γραφῆς νοημάτων τε καί λογισμῶν ἔσται ἡ τῶν μελλόντων κατάστασις, εἰρήσθω ταῦτα. Περί δέ τοῦ πῶς μοῖρα ὄντες Θεοῦ ἀπεῤῥύημεν Θεοῦ ἡγουμένου ἐντεῦθεν τόν λόγον ποιήσομαι.","english":"For neither is anything shown to exist outside of God, nor does anything appear to be set in opposition to God, so that the desire for something might incline toward it and be enticed, since all things, both intelligible and sensible, have been encompassed by him in his ineffable manifestation and presence, just as even in the day the lights of the stars are themselves covered over, and it is not even known that they exist, insofar as they are known by sense perception.\n\nBut in the case of God, this is so much more, inasmuch as the interval and difference between the uncreated and created things is infinite. For then, as I think, even when we have learned the substantial existence of beings—both what and how and in what they are—we shall not be moved by knowledge toward any object of desire, since the knowledge of each thing and of each of the things after God has been brought to an end for us, and only the infinite and divine and incomprehensible reality is present to us, enjoyed in proportion to our capacity, and partaken of. And this is what is so greatly philosophized by this God-bearing teacher: that we shall one day know as much as we have been known, when, as he says, we join this Godlike and divine mind and reason of ours to its own proper object, and the image ascends to the archetype, of which it now has the desire. Concerning, then, the fact that the much-talked-of unity does not exist, and how, by way of indication from the scriptural thoughts and reasonings now attainable by us, the state of things to come will be—let these things be said. But concerning how we, being a portion of God, have flowed away from God while God leads the way, I shall make the account from this point.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Τίς γάρ λόγῳ εἰδώς καί σοφίᾳ τά ὄντα ἐκ τοῦ μή ὄντος παρά Θεοῦ εἰς τό εἶναι παρῆχθαι, εἰ τῇ φυσικῶν τῶν ὄντων ἀπείρῳ διαφορᾷ τε καί ποικιλίᾳ ἐμφρόνως τό τῆς ψυχῆς θεωρητικόν προσαγάγοι, καί τῷ ἐξεταστικῷ συνδιακρίνοι λόγῳ κατ᾿ ἐπίνοιαν τόν καθ᾿ ὅν ἐκτίσθησαν λόγον, τῇ τῶν γεγονότων ἀδιαιρέτῳ συνδιακρινόμενον διαφορᾷ, διά τήν αὐτῶν πρός ἄλληλά τε καί ἑαυτά ἀσύγχυτον ἰδιότητα; Καί πάλιν ἕνα τούς πολλούς, τῇ πρός αὐτόν τῶν πάντων ἀναφορᾷ δι᾿ ἑαυτόν ἀσυγχύτως ὑπάρχοντα, ἐνούσιόν τε καί ἐνυπόστατον τοῦ Θεοῦ καί Πατρός Θεόν Λόγον, ὡς ἀρχήν καί αἰτίαν τῶν ὅλων, ἐν ᾧ ἐκτίσθη τά πάντα τά ἐν τοῖς οὐρανοῖς καί τά ἐπί τῆς γῆς, εἴτε ὀρατά, εἴτε ἀόρατα, εἴτε θρόνοι, εἴτε κυριότητες, εἴτε ἀρχαί, εἴτε ἐξουσίαι, πάντα ἐξ αὐτοῦ καί δι᾿ αὐτοῦ καί εἰς αὐτόν ἔκτισται.\n\nΤούς γάρ λόγους τῶν γεγονότων ἔχων πρό τῶν αἰώνων ( ὑφεστῶτας βουλήσει ἀγαθῇ κατ᾿ αὐτούς τήν τε ὁρατήν καί ἀόρατον ἐκ τοῦ μή ὄντος ὑπεστήσατο κτίσιν, λόγῳ καί σοφίᾳ τά πάντα κατά τόν δέοντα χρόνον ποιήσας τε καί ποιῶν, τά καθόλου τε καί τά καθ᾿ ἕκαστον.","english":"For who, knowing by reason and wisdom that the things that are were brought by God from non-being into being, would intelligently bring the contemplative faculty of the soul to the infinite diversity and variety of the natures of existing things, and with the examining reason would distinguish in conception the principle according to which they were created, being distinguished together with the indivisible difference of created things, because of their unconfused distinctness both toward one another and toward themselves? And again, would unite the many into one—the God and Word of God and Father, consubstantial and enhypostatic, who through himself unconfusedly exists as the reference of all things to himself, as the beginning and cause of all things, in whom all things were created, both in the heavens and on the earth, whether visible or invisible, whether thrones, or dominions, or principalities, or powers—all things have been created from him and through him and unto him.\n\nFor having the principles of created things before the ages (subsisting by good will), he established according to them both the visible and the invisible creation from non-being, making and continuing to make all things by reason and wisdom at the proper time, both the universal and the particular.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Λόγον γάρ ἀγγέλων δημιουργίας προκαθηγεῖσθαι πιστεύομεν, λόγον ἑκάστης τῶν συμπληρουσῶν τόν ἄνω κόσμον οὐσιῶν καί δυνάμεων, λόγον ἀνθρώπων, λόγον παντός τῶν ἐκ Θεοῦ τό εἶναι λαβόντων, ἵνα μή τά καθ᾿ ἕκαστον λέγω, τόν αὐτόν μέν ἀπείρῳ δι᾿ ἑαυτόν ὑπεροχῇ ἄφραστον ὄντα καί ἀκατανόητον, καί πάσης ἐπέκεινα κτίσεως, καί τῆς κατ᾿ αὐτήν οὔσης καί νοουμένης διαφορᾶς καί διακρίσεως, καί τόν αὐτόν ἐν πᾶσι τοῖς ἐξ αὐτοῦ κατά τήν ἑκάστου ἀναλογίαν ἀγαθοπρεπῶς δεικνύμενόν τε καί πληθυνόμενον, καί εἰς ἑαυτόν τά πάντα ἀνακεφαλαιούμενον, καθ᾿ ὅν τό τε εἶναι καί τό διαμένειν, καί ἐξ οὗ τά γεγονότα ὡς γέγονε, καί ἐφ᾿ ᾧ γέγονε, καί μένοντα καί κινούμενα μετέχει Θεοῦ. Πάντα γάρ μετέχει διά τό ἐκ Θεοῦ γεγενῆσθαι, ἀναλόγως Θεοῦ, ἤ κατά νοῦν, ἤ λόγον, ἤ αἴσθησιν, ἤ κίνησιν ζωτικήν, ἤ οὐσιώδη καί ἑκτικήν ἐπιτηδειότητα, ὡς τῷ μεγάλῳ καί θεοφάντορι Διονυσίῳ δοκεῖ τῷ Ἀρεοπαγίτῃ. Ἕκαστον οὖν τῶν νοερῶν τε καί λογικῶν ἀγγέλων τε καί ἀνθρώπων αὐτῷ τῷ καθ᾿ ὅν ἐκτίσθη λόγῳ τῷ ἐν τῷ Θεῷ ὄντι, καί πρός τόν Θεόν ὄντι, μοῖρα καί λέγεται καί ἔστι Θεοῦ, διά τόν αὐτοῦ προόντα ἐν τῷ Θεῷ, καθώς εἴρηται, λόγον.","english":"For we believe that a principle (logos) of the creation of angels presides, a principle of each of the essences and powers that fill the upper world, a principle of human beings, a principle of all things that have received being from God—not to speak of each individual thing—that this same principle is ineffable and incomprehensible by reason of its own infinite transcendence, and beyond all creation and beyond the difference and distinction that exists and is conceived in relation to it; and that this same principle is shown forth and multiplied in all things that come from it, in a manner befitting goodness, according to the proportion of each, and that all things are summed up in it, according to which they have both being and permanence, and from which things that have come to be, as they have come to be, and for which they have come to be, both remaining and moving, partake of God. For all things partake of God, in proportion to God, because they have come to be from God—whether according to intellect, or reason, or sense, or living motion, or substantial and habitual aptitude—as seems right to the great and divinely inspired Dionysius the Areopagite. Each, then, of the intellectual and rational beings, both angels and human beings, by that very principle according to which it was created—the principle that exists in God and is directed toward God—is both called and is a portion of God, because of its principle that pre-exists in God, as has been said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Ἀμέλει τοι, καί εἰ κατ᾿ αὐτόν κινηθείη, ἐν τῷ Θεῷ γενήσεται, ἐν ᾧ ὁ τοῦ εἶναι αὐτοῦ λόγος προένεστιν, ὡς ἀρχή καί αἰτία, κἄν μηδενός ἄλλου πρό τῆς ἰδίας ἀρχῆς κατά πόθον ἐπιλαβέσθαι θελήσοι, οὐκ ἀπορῥέει Θεοῦ, ἀλλά μᾶλλον τῇ πρός αὐτόν ἀνατάσει ( Θεός γίνεται καί μοῖρα Θεοῦ λέγεται τῷ μετέχειν προσηκόντως Θεοῦ, ὡς κατά φύσιν σοφῶς τε καί λελογισμένως δι᾿ εὐπρεποῦς κινήσεως τῆς οἰκείας ἐπιλαβόμενος ἀρχῆς καί αἰτίας, οὐκ ἔχων λοιπόν ἄλλοθί ποι μετά τήν ἰδίαν ἀρχήν καί τήν πρός τόν καθ᾿ ὅν ἐκτίσθη λόγον ἄνοδόν τε καί ἀποκατάστασιν κινηθῆναι, ἤ πῶς κινηθῆναι, τῆς ἐπί τῷ θείῳ δηλονότι σκοπῷ κινήσεως αὐτοῦ αὐτόν πέρας λαβούσης τόν θεῖον σκοπόν. Ὡς δηλοῖ καί ὁ ἅγιος Βασίλειος, ἐν τῇ εἰς τόν ἅγιον προφήτην Ἡσαΐαν ἑρμηνείᾳ, λέγων οὕτως· \"Σάββατα δέ ἀληθῆ ἡ ἀποκειμένη ἀνάπαυσις τῷ λαῷ τοῦ Θεοῦ, ἅπερ διά τό ἀληθῆ εἶναι ἀνέχεται ὁ Θεός καί φθάνει γε ἐπ᾿ ἐκεῖνα τά Σάββατα τῆς ἀναπαύσεως, παρ᾿ ὧ ὁ κόσμος ἐσταύρωται, ἀποστάς δηλονότι τῶν κοσμικῶν, καί ἐπί τόν ἴδιον τόπον τῆς πνευματικῆς ἀναπαύσεως καταντήσας, ἐν ᾧ ὁ γενόμενος οὐκ ἔτι κινηθήσεται ἀπό τοῦ ἰδίου τόπου, ἡσυχίας καί ἀταραξίας περί τήν κατάστασιν ἐκείνην ὑπαρχούσης· πάντων οὖν τόπος τῶν ἀξιουμένων τῆς τοιαύτης μακαριότητος ἐστιν ὁ Θεός κατά τό γεγραμμένον· Γενοῦ μοι εἰς Θεόν ὑπερασπιστήν καί εἰς τόπον ὀχυρόν τοῦ σῶσαί με». Παρ᾿ ᾧ βεβαίως πάντων οἱ λόγοι πεπήγασι καθ᾿ οὕς καί γινώσκειν τά πάντα πρίν γενέσεως αὐτῶν λέγεται, ὡς ἐν αὐτῷ καί παρ᾿ αὐτῷ ὄντων, αὐτῇ τῇ ἀληθείᾳ τῶν πάντων.","english":"Indeed, if it is moved according to it, it will be in God, in whom the principle of its being pre-exists as beginning and cause; and even if it should wish to grasp nothing else before its own beginning through longing, it does not flow away from God, but rather by its ascent toward him it becomes God and is called a portion of God by partaking fittingly of God, since it has wisely and rationally, according to nature, through fitting motion grasped its own beginning and cause, having no other place anywhere thereafter to be moved after its own beginning and its ascent and restoration to the principle according to which it was created, nor any other way to be moved, since the motion toward the divine goal has as its end, clearly, the divine goal itself. As the holy Basil also shows, in his interpretation of the holy prophet Isaiah, saying thus: \"True sabbaths are the rest laid up for the people of God, which, because they are true, God endures and reaches even to those sabbaths of rest, at which the world has been crucified, having clearly departed from worldly things and arrived at its own place of spiritual rest, in which what has come to be will no longer be moved from its own place, since quietness and tranquility exist concerning that state. Therefore the place of all who are deemed worthy of such blessedness is God, according to what is written: 'Be to me a God for protection and a strong place to save me.'\" In him certainly the principles of all things have been fixed, according to which he is said to know all things before their generation, as though they were in him and with him, in very truth, all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Κἄν εἰ αὐτά τά πάντα, τά τε ὄντα καί τά ἐσόμενα, οὐχ ἅμα τοῖς ἑαυτῶν λόγοις, ἤ τῷ γνωσθῆναι ὑπό Θεοῦ, εἰς τό εἶναι παρήχθησαν, ἀλλ᾿ ἕκαστα τῷ ἐπιτηδείῳ καιρῷ κατά τήν τοῦ Δημιουργοῦ σοφίαν πρεπόντως κατά τούς ἑαυτῶν λόγους δημιουργούμενα καί καθ᾿ ἑαυτά εἶναι τῇ ἐνεργείᾳ λαμβάνῃ. Ἐπειδή ὁ μέν ἀεί κατ᾿ ἐνέργειάν ἐστι Δημιουργός, τά δέ δυνάμει μέν ἐστιν, ἐνεργείᾳ δέ οὐκ ἔτι· ὅτι μηδέ οἷόν τε τῶν ἅμα εἶναι τό ἄπειρον καί τά πεπερασμένα, οὐδέ τις δεῖξαι λόγος ἀναφανήσεται τῶν ἄμα ( εἶναι δύνασθαι τήν οὐσίαν καί τό ὑπερούσιον, καί εἰς ταυτόν ἀγαγεῖν τῷ ἐν μέτρῳ τό ἄμετρον, καί τῷ ἐν σχέσει τό ἄσχετον, καί τό μηδέν ἔχον ἐπ᾿ αὐτοῦ κατηγορίας εἶδος καταφασκόμενον τῷ διά πάντων τούτων συνισταμένῳ. Πάντα γάρ τά κτιστά κατ᾿ οὐσίαν τε καί γένεσιν παντάπασι καταφάσκεται τοῖς ἰδίοις καί τοῖς περί αὐτά οὖσι τῶν ἐκτός λόγοις περιεχόμενα. Ὑπεξῃρημένης\n\nοὖν τῆς ἄκρας καί ἀποφατικῆς τοῦ Λόγου θεολογίας, καθ᾿ ἥν οὔτε λέγεται, οὔτε νοεῖται, οὔτε ἔστι τό σύνολόν τι τῶν ἄλλῳ συνεγνωσμένων, ὡς ὑπερούσιος, οὐδέ ὑπό τινος οὐδαμῶς καθ᾿ ὁτιοῦν μετέχεται, πολλοί λόγοι ὁ εἷς λόγος ἐστί, καί εἷς οἱ πολλοί· κατά μέν τήν ἀγαθοπρεπῆ εἰς τά ὄντα τοῦ ἑνός ποιητικήν τε καί συνεκτικήν πρόοδον πολλοί ὁ εἷς, κατά δέ τήν εἰς τόν ἕνα τῶν πολλῶν ἐπιστρεπτικήν τε καί χειραγωγικήν ἀναφοράν τε καί πρόνοιαν, ὥσπερ εἰς ἀρχήν παντοκρατορικήν ἤ κέντρον τῶν ἐξ αὐτοῦ εὐθειῶν τάς ἀρχάς προειληφός καί ὡς πάντων συναγωγός, εἷς οἱ πολλοί. Μοῖρα οὖν ἐσμεν καί λεγόμεθα Θεοῦ διά τό τούς τοῦ εἶναι ἡμῶν λόγους ἐν τῷ Θεῷ προϋφεστάναι·","english":"And even if all things, both those that are and those that will be, were not brought into being at the same time with their own principles, nor by being known by God, but each is created at the fitting time according to the wisdom of the Creator, in a manner befitting their own principles, and receives its existence in actuality. Since he is always Creator in actuality, while they are in potentiality but not yet in actuality; for neither is it possible for the infinite and the finite to be at the same time, nor will any account appear that can show the essence and the super-essential to be able to be at the same time, and to bring the measureless to the same as the measured, and the unrelated to the related, and that which has no form of predication upon it to that which is constituted through all these things. For all created things, both in essence and in generation, are wholly affirmed by their own principles and those things that are around them, being encompassed by the external principles. Therefore, the supreme and apophatic theology of the Word being excluded—according to which neither is it spoken, nor conceived, nor is there any whole of things known together with another, as being super-essential, nor is it in any way participated in by anything in any respect—the one Word is many principles, and the many are one: on the one hand, according to the good-fitting, creative and sustaining procession of the One into beings, the one is many; on the other hand, according to the turning and guiding return and providence of the many to the One, as having pre-embraced the principles as an all-ruling beginning or center of the straight lines from it, and as gathering all things together, the many are one. We are therefore a portion of God and are called so, because the principles of our being pre-exist in God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"ρεύσαντες δέ ἄνωθεν πάλιν λεγόμεθα διότι μή καθ᾿ ὅν γεγενήμεθα λόγον τόν ἐν τῷ Θεῷ προόντα κεκινήμεθα. Καί καθ᾿ ἕτερον δέ τρόπον ἐστίν εὐμαρές τῷ εὐσεβῶς ἐπιβάλλειν τοῖς τῶν ὄντων λόγοις δεδιδαγμένῳ τόν περί τούτου λόγον διεξελθεῖν.\n\nΕἰ γάρ οὐσία τῆς ἐν ἑκάστῳ ἀρετῆς ὁ εἷς ὑπάρχειν Λόγος τοῦ Θεοῦ μή ἀμφιβέβληταιοὐσία γάρ πάντων τῶν ἀρετῶν αὐτός ἐστιν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός, ὡς γέγραπται· Ὅς ἐγενήθη ἡμῖν ἀπό Θεοῦ σοφία, δικαιοσύνη τε καί ἁγιασμός καί ἀπολύτρωσις, ἀπολύτως ταῦτα δηλαδή ἐπ' αὐτοῦ λεγόμενα ἔχων, ὡς αὐτοσοφία καί δικαιοσύνη καί ἁγιότης ὤν, καί οὐχ ὡς ἐφ᾿ ἡμῶν προσδιωρισμένως, οἷον ὡς σοφός ἄνθρωπος, ἤ δίκαιος ἄνθρωπος, πᾶς δηλονότι ἄνθρωπος ἀρετῆς καθ᾿ ἕξιν ( παγίαν μετέχων ἀναμφηρίστως Θεοῦ μετέχει τῆς οὐσίας τῶν ἀρετῶν, ὡς τήν κατά φύσιν σποράν τοῦ ἀγαθοῦ γνησίως κατά προαίρεσιν γεωργήσας καί ταυτόν δείξας τῇ ἀρχῇ τό τέλος, και τήν ἀρχήν τῷ τέλει, μᾶλλον δέ ταυτόν ἀρχήν οὖσαν καί τέλος, ὡς ἀνόθευτος Θεοῦ τυγχάνων συνήγορος, εἴπερ παντός πράγματος ἀρχή καί τέλος ὁ ἐπ᾿ αὐτῷ σκοπός ὑπάρχειν πεπίστευται, τήν μέν ὡς ἐκεῖθεν εἰληφώς πρός τῷ εἶναι καί τό κατά μέθεξιν φύσει ἀγαθόν, τό δέ ὡς κατ᾿ αὐτήν γνώμῃ τε καί προαιρέσει τόν ἐπαινετόν καί πρός αὐτήν ἀπλανῶς ἄγοντα ἐξανύσας δρόμον διά σπουδῆς, καθ᾿ ὅν γίνεται Θεός, ἐκ τοῦ Θεοῦ τό Θεός εἶναι λαμβάνων, ὡς τῷ κατ᾿ εἰκόνα φύσει καλῷ καί προαιρέσει τήν δι᾿ ἀρετῶν προσθείς ἐξομοίωσιν, διά τῆς ἐμφύτου πρός τήν ἰδίαν ἀρχήν ἀναβάσεώς τε καί οἰκειότητος. Καί πληροῦται λοιπόν καί ἐπ᾿ αὐτῷ τό ἀποστολικόν ῥητόν τό φάσκον·","english":"We are said to have flowed down from above again because we have not moved according to the principle by which we came to be, the principle that pre-existed in God. And in another way it is easy for one who has been taught to apply himself piously to the principles of beings to set out the account concerning this.\n\nFor if the one Word of God is not disputed to be the substance of the virtue in each person—for the substance of all the virtues is our Lord Jesus Christ himself, as it is written: \"Who became for us wisdom from God, and righteousness, and sanctification, and redemption,\" having these things said of him absolutely, that is, as being wisdom itself and righteousness and holiness, and not as in our case with further qualification, such as a wise man or a righteous man—then clearly every man who partakes of virtue in a fixed habit unquestionably partakes of God, the substance of the virtues, inasmuch as he has genuinely cultivated by choice the natural seed of the good and shown the end to be the same as the beginning, and the beginning as the end—or rather, the same thing being both beginning and end—as one who proves to be an unadulterated advocate of God, since it is believed that the aim in every matter is its beginning and end: the one he has received from there, along with existence, as the good by nature that is participated in, and the other he has accomplished with zeal through his own judgment and choice, the praiseworthy course that leads unerringly to it, according to which he becomes God, receiving from God the very being of God, having added to the good that is by nature according to the image the likeness through the virtues by choice, through the innate ascent and kinship toward his own beginning. And so the apostolic saying is fulfilled also in him, which says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Ἐν αὐτῷ γάρ ζῶμεν καί κινούμεθα καί ἐσμέν. Γίνεται γάρ ἐν τῷ Θεῷ διά προσοχῆς, τόν ἐν τῷ Θεῷ προόντα τοῦ εἶναι λόγον μή παραφθείρας, καί κινεῖται ἐν τῷ Θεῷ κατά τόν προόντα ἐν τῷ Θεῷ τοῦ εὖ εἶναι λόγον, διά τῶν ἀρετῶν ἐνεργούμενος, καί ζῇ ἐν τῷ Θεῷ κατά τόν προόντα ἐν τῷ Θεῷ τοῦ ἀεί εἶναι λόγον. Ἐντεῦθεν μέν ἤδη κατά τήν ἀπαθεστάτην ἕξιν ταυτόν ἑαυτῷ καί ἀκίνητος ὤν, ἐν δέ τῷ μέλλοντι αἰῶνι κατά τήν δοθησομένην θέωσιν τούς εἰρημένους καί ἐν τῷ Θεῷ προόντας λόγους, μᾶλλον δέ τόν Θεόν, ἐν ᾧ οἱ λόγοι τῶν καλῶν πεπήγασιν, ἀγαπητικῶς στέργων καί ἀσπαζόμενος· καί ἔστι μοῖρα Θεοῦ, ὡς ὤν, διά τόν ἐν τῷ Θεῷ τοῦ εἶναι αὐτοῦ λόγον, καί ὡς ἀγαθός, διά τόν ἐν τῷ Θεῷ τοῦ ἀεί εἶναι αὐτοῦ λόγον, καί ὡς Θεός, διά τόν ἐν τῷ Θεῷ τοῦ ἀεί εἶναι αὐτοῦ λόγον, ὡς τούτους ( τιμήσας καί κατ᾿ αὐτούς ἐνεργήσας, καί δι᾿ αὐτῶν ἑαυτόν μέν τῷ Θεῷ μόνῳ δι᾿ ὅλου ἐνθέμενος, τόν δέ Θεόν μόνον ἑαυτῷ δι᾿ ὅλου ἐντυπώσας τε καί μορφώσας, ὥστε καί αὐτόν εἶναί τε χάριτι καί καλεῖσθαι Θεόν, καί τόν Θεόν εἶναι συγκαταβάσει καί καλεῖσθαι δι᾿ αὐτόν ἄνθρωπον, καί τῆς ἀντιδιδομένης ἐπί τούτῳ διαθέσεως δειχθῆναι τήν δύναμιν, τήν καί τόν ἄνθρωπον τῷ Θεῷ θεοῦσαν διά τό φιλόθεον, καί τόν Θεόν τῷ ἀνθρώπῳ διά τό φιλάνθρωπον ἀνθρωπίζουσαν καί ποιοῦσαν κατά τήν καλήν ἀντιστροφήν, τόν μέν Θεόν ἄνθρωπον, διά τήν τοῦ ἀνθρώπου θέωσιν, τόν δέ ἄνθρωπον Θεόν, διά τήν τοῦ Θεοῦ ἀνθρώπησιν. Βούλεται γάρ ἀεί καί ἐν πᾶσιν ὁ τοῦ Θεοῦ Λόγος καί Θεός τῆς αὐτοῦ ἐνσωματώσεως ἐνεργεῖσθαι τό μυστήριον.","english":"For in him we live and move and are. For one comes to be in God through attentiveness, not corrupting the principle of being that pre-existed in God, and one is moved in God according to the principle of well-being that pre-existed in God, being energized through the virtues, and one lives in God according to the principle of eternal being that pre-existed in God. Henceforth, already in the most passionless state, being the same as himself and unmoved, and in the age to come, according to the deification that will be given, lovingly cherishing and embracing the said principles that pre-existed in God—or rather God himself, in whom the principles of good things are fixed—he is a portion of God: as existing, through the principle of his being that is in God; as good, through the principle of his eternal being that is in God; and as God, through the principle of his eternal being that is in God, since he has honored these principles and acted according to them, and through them has wholly placed himself in God alone, and has wholly impressed and formed God in himself alone, so that he himself is and is called God by grace, and God is and is called man on his account by condescension, and the power of the disposition given in return for this is shown—the disposition that deifies man to God because of his love for God, and humanizes God to man because of his love for humanity, and makes, in the beautiful exchange, God a man through the deification of man, and man a God through the humanization of God. For the Word of God and God always wills, and in all things, that the mystery of his embodiment be enacted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Ὅστις δέ τῆς ἰδίας ἀφέμενος ἀρχῆς μοῖρα τυγχάνων Θεοῦ διά τόν ἐν αὐτῷ τῆς ἀρετῆς ὄντα λόγον κατά τήν ἀποδοθεῖσαν αἰτίαν πρός τό μή ὄν παραλόγως φέρεται, εἰκότως ἄνωθεν ῥεῦσαι λέγεται, μή πρός τήν ἰδίαν ἀρχήν τε καί αἰτίαν καθ᾿ ἥν καί ἐφ᾿ ᾗ καί δι᾿ ἥν γεγένηται κινηθείς, καί ἔστιν ἐν ἀστάτῳ περιφορᾷ καί ἀταξίᾳ δεινῇ ψυχῆς τε καί σώματος, τῆς ἀπλανοῦς καί ὡσαύτως ἐχούσης αἰτίας τῇ πρός τό χεῖρον ἑκουσίῳ ῥοπῇ τήν ἀποτυχίαν ἑαυτοῦ καταπραξάμενος. Ἐφ᾿ οὗ καί τό ῥεῦσαι κυρίως λεχθείη ἄν ὅτι ἐπ᾿ αὐτῷ κειμένης τῆς πρός Θεόν ἀδηρίτως τάς τῆς ψυχῆς βάσεις ποιεῖσθαι δυναμένης ἐξουσίας, τό χεῖρον καί μή τοῦ κρείττονος καί ὄντος ἑκών ἀντηλλάξατο.\n\nΤούτους δέ οὕς ἔφην τούς λόγους ὁ μέν Ἀρεοπαγίτης ἅγιος Διονύσιος προορισμούς καί θεῖα θελήματα καλεῖσθαι ὑπό τῆς Γραφῆς ἡμᾶς ἐκδιδάσκει. Ὁμοίως δέ καί οἱ περί Πάνταινον τόν γενόμενον καθηγητήν τοῦ Στρωματέως μεγάλου Κλήμενος θεῖα θελήματα τῇ Γραφῇ φίλον καλεῖσθαί φασι. Ὅθεν ἐρωτηθέντες ( ὑπό τινων τῶν ἔξω παίδευσιν γαύρων, πῶς γινώσκειν τά ὄντα τόν Θεόν δοξάζουσιν οἱ Χριστιανοί, ὑπειληφότων ἐκείνων, νοερῶς τά νοητά, καί αἰσθητικῶς τά αἰσθητά, γινώσκειν αὐτόν τά ὄντα ἀπεκρίναντο, μήτε αἰσθητικῶς τά αἰσθητά, μήτε νοερῶς τά νοητά. Οὐ γάρ εἶναι δυνατόν τόν ὑπέρ τά ὄντα κατά τά ὄντα τῶν ὄντων ἀντιλαμβάνεσθαι· ἀλλ᾿ ὡς ἴδια θελήματα γινώσκειν αὐτόν τά ὄντα φαμέν, προσθέντες καί τοῦ λόγου τό εὔλογον.","english":"But whoever, having abandoned his own principle, being a portion of God, is carried irrationally toward non-being because of the principle of virtue that is in him, according to the cause that has been assigned—such a one is reasonably said to have flowed down from above, not having been moved toward his own principle and cause, according to which and for which and through which he came to be; and he is in unstable revolution and terrible disorder of soul and body, having brought about his own failure of the unerring and unchanging cause by his voluntary inclination toward the worse. In his case, \"flowed down\" would be said in the proper sense, because, since the power to make the foundations of the soul unwaveringly toward God lay with him, he voluntarily exchanged the worse for the better and for what is.\n\nThese principles, which I have mentioned, the holy Dionysius the Areopagite teaches us are called by Scripture \"predestinations\" and \"divine wills.\" Likewise, those around Pantaenus, who became the teacher of the great Clement of the Stromateis, say that \"divine wills\" is a name dear to Scripture. Hence, when they were asked by some of those who pride themselves on secular education how Christians believe God knows beings—those questioners having supposed that he knows intelligible things intelligibly and sensible things sensibly—they answered that he knows beings neither sensibly sensible things nor intelligibly intelligible things. For it is not possible for him who is above beings to apprehend beings according to beings; but, they say, he knows beings as his own wills, adding also the reasonableness of the statement.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Εἰ γάρ θελήματι τά πάντα πεποίηκε, καί οὐδείς ἀντερεῖ λόγος, γινώσκειν δέ τό ἴδιον θέλημα τόν Θεόν εὐσεβές τε λέγειν ἀεί καί δίκαιόν ἐστιν, ἕκαστον δέ τῶν γεγονότων θέλων πεποίηκεν, ἄρα ὡς ἴδια θελήματα ὁ Θεός τά ὄντα γινώσκει, ἐπειδή καί θέλων τά ὄντα πεποίηκεν. Ἐντεῦθεν δέ ὁρμώμενος ἔγωγε οἶμαι κατά τούτους εἰρῆσθαι τῇ Γραφῇ τούς λόγους, τό, Ἔγνων σε παρά πάντας, πρός Μωϋσῆν, καί περί τινων τό, Ἔγνω Κύριος τούς ὄντας αὐτοῦ, \"καί πάλιν πρός τινας τό, Οὐκ οἶδα ὑμᾶς· ὡς ἕκαστον δηλονότι ἤ κατά τό θέλημα καί τόν λόγον, ἤ παρά τό θέλημα καί τόν λόγον τοῦ Θεοῦ προαιρετική κίνησις τῆς θείας ἀκοῦσαι φωνῆς παρεσκεύασε.\n\nΤαῦτα καί τά τοιαῦτα τόν θεοφόρον τοῦτον ἄνδρα οἶμαι νοήσαντα εἰπεῖν, \"ἐπειδάν τό θεοειδές τοῦτο καί θεῖον, τόν ἡμέτερον νοῦν τε καί λόγον, τῷ οἰκείῳ προσμίξωμεν, καί ἡ εἰκών ἀνέλθῃ πρός τό ἀρχέτυπον, οὗ νῦν ἔχει τήν ἔφεσιν»· ὁμοῦ τε καί κατά ταυτόν διά τῶν μικρῶν τούτων ῥημάτων τοῦ ποτε τοῦτό τι τῶν ὄντων ἐφθακέναι τό μέτρον οἴεσθαι διδασκαλικῶς ἀπάγοντα τούς νομίζοντας, καί τόν τοῦ πῶς μοῖρά ἐσμεν Θεοῦ λόγον παραδηλοῦντα, καί τήν μέλλουσαν τῆς μακαρίας λήξεως ἰδιότητα αἰνιττόμενον, καί πρός τήν ἄσειστον αὐτῆς καί ἀκλόνητον καί οὐδαμοῦ μεταπίπτουσαν ἀπόλαυσιν παρορμῶντα τούς ἐπί τούτῳ δι᾿ ἐλπίδος καθαιρομένους καί σπεύδοντας.","english":"For if he made all things by will, and no account will contradict this, and it is always both pious and just to say that God knows his own will, and he made each of the things that have come to be by willing it, then God knows the things that exist as his own wills, since he also made the things that exist by willing them. Starting from this, I for my part think that these words were spoken in Scripture in accordance with these principles—the words \"I have known you above all others,\" addressed to Moses, and concerning certain people, \"The Lord knew those who are his,\" and again to certain people, \"I do not know you\"—since, evidently, the deliberate motion of each person, either in accordance with the will and principle of God or contrary to the will and principle of God, has prepared him to hear the divine voice.\n\nThese things and things like them, I think, this God-bearing man understood when he said, \"when we join this God-like and divine thing, our mind and reason, to what is proper to it, and the image ascends to the archetype, for which it now has its desire\"; and at the same time and equally through these brief words he teaches that what was once something among existing things has reached its measure, instructing in a didactic manner those who think so, and indicating the principle of how we are a portion of God, and hinting at the future particularity of the blessed portion, and urging toward its unshaken and immovable and nowhere shifting enjoyment those who are purified in this by hope and are hastening toward it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Ἤδει ( γάρ, ὡσεί πρός ὅ ἔχομεν οὐσίᾳ τε καί λόγῳ τάς ἐμφάσεις κατά λόγον καί φύσιν εὐθυπορήσαιμεν ἁπλῇ προσβολῇ, καί ἡμεῖς, πάσης τῆς οἱασοῦν ζητήσεως χωρίς, περί ἥν μόνην ἐστί τό πταίειν καί σφάλλεσθαι, θεοειδῶς κατά τό ἐφικτόν τά πάντα εἰσόμεθα, μηκέτι δι᾿ ἄγνοιαν τῆς περί αὐτά κινήσεως ἀντεχόμενοι, ὡς νοΐ τῷ μεγάλῳ καί λόγῳ καί πνεύματι τόν ἡμέτερον νοῦν τε καί λόγον καί πνεῦμα, μᾶλλον δέ ὅλῳ Θεῷ ὅλους ἑαυτούς ὡς ἀρχετύπῳ εἰκόνι προσχωρήσαντες. Καθώς καί ἐν τῷ περί χαλάζης λόγῳ διέξεισιν, οὑτωσί φάσκων· φυσική θεωρία Καί τούς μέν τό ἄφραστον φῶς διαδέξεται, καί ἡ τῆς ἁγίας καί βασιλικῆς θεωρίας Τριάδος ἐλλαμπούσης τρανότερόν τε καί καθαρώτερον, καί ὅλης ὅλῳ νοΐ μιγνυμένης, ἥν δή καί μόνην βασιλείαν οὐρανῶν ἐγώ τίθημι», ἡνίκα ἡδονῇ ἥδεται καί ἀγάλλεται, ἵνα τοῖς αὐτοῦ τολμήσας συνάψω τά ἐμαυτοῦ, πᾶσα κτίσις λογική ἀγγέλων τε καί ἀνθρώπων, ὅσοι μηδένα τῶν πρός τό τέλος κατά τήν κίνησιν φυσικῶς συνηρμοσμένων αὐτοῖς θείων λόγων παρά τοῦ Δημιουργοῦ ἐξ ἀπροσεξίας","english":"For he knew—if, as it were, by a single, direct approach we should steer straight, in accordance with reason and nature, the impressions belonging to the essence and the principle we possess—then we too, without any inquiry whatsoever (inquiry being the one thing in which it is possible to trip and stumble), shall know all things in a Godlike manner, so far as attainable, no longer clinging to them through ignorance of the movement concerning them, having drawn near as a whole to the great Mind and Word and Spirit—our own mind and word and spirit—or rather, as whole beings to the whole God, as to the archetypal image. As he also sets it out in the discourse On Hail, speaking thus: \"Natural contemplation. And the ineffable light shall succeed them, and the light of the holy and royal contemplation of the Trinity shining more clearly and more purely, and the whole mingling with the whole mind—which I for my part set down as the kingdom of heaven alone\"—when it rejoices and exults in pleasure, so that, having dared to join my own things to his, all rational creation, of angels and of men, as many as have not, through inattention, received from the Creator any of the divine principles naturally fitted to them in their movement toward the end—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"παρέφθειραν, διεσώσαντο δέ μᾶλλον σωφρόνως ἑαυτούς ὅλους καί ἀπαρατρέπτους, ὡς θείας ὄργανα φύσεως, καί ὄντας καί γενησομένους εἰδότες, οὕς δι᾿ ὅλου ὅλος περιφύς ὁ Θεός τρόπον ψυχῆς, ὥσπερ μέλη σώματος ἄρτια καί εὔχρηστα τῷ Δεσπότῃ γενησομένους, πρός τό δοκοῦν μεταχειρίζεται, καί τῆς οἰκείας πληροῖ δόξης τε καί μακαριότητος, ζωήν διδούς καί χαριζόμενος τήν ἀΐδιόν τε καί ἀνεκλάλητον, καί παντάπασι παντός ἐλευθέραν γνωρίσματος συστατικῆς ἰδιότητος τῆς παρούσης καί διά φθορᾶς συνισταμένης ζωῆς, ἥν οὐκ ἀήρ εἰσπνεόμενος, οὐδ᾿ αἵματος ὀχετοί τοῦ ἥπατος ἀποῤῥέοντες συνιστῶσιν, ἀλλά Θεός ὅλος ὅλοις μετεχόμενος, καί ψυχῆς τρόπον πρός σῶμα τῇ ψυχῇ, καί διά μέσης ψυχῆς πρός σῶμα γινόμενος, ὡς οἶδεν αὐτός, ἵν᾿ ( ἡ μέν ἀτρεψίαν δέξηται, τό δέ ἀθανασίαν, καί ὅλος ἄνθρωπος θεωθῇ τῇ τοῦ ἐνανθρωπήσαντος Θεοῦ χάριτι θεουργούμενος, ὄλος μέν ἄνθρωπος μένων κατά ψυχήν καί σῶμα διά τήν φύσιν, καί ὅλος γενόμενος Θεός κατά ψυχήν καί σῶμα διά τήν χάριν καί τήν ἐμπρέπουσαν αὐτῷ διόλου θείαν τῆς μακαρίας δόξης λαμπρότητα, μεθ᾿ ἥν οὐκ ἔστι τι ἐπινοῆσαι λαμπρότερον ἤ ὑψηλότερον.","english":"They corrupted themselves, but rather preserved themselves whole and unswerving in soundness of mind, as instruments of the divine nature, knowing both what they are and what they shall become—those whom God, wholly embracing them wholly, in the manner of a soul to a body, will make sound and useful members of the body for the Master, and He handles them according to what seems good to Him, and fills them with His own glory and blessedness, giving life and granting the eternal and ineffable life, utterly free from every mark of the constitutive property of the present life that is constituted through corruption—a life which neither the air we breathe nor the channels of blood flowing from the liver constitute, but God wholly partaken of by whole beings, becoming in the manner of a soul toward the body, and through the soul's mediation toward the body, as He Himself knows, so that the soul may receive immutability and the body immortality, and the whole man may be deified, being divinely wrought by the grace of the God who became man—remaining wholly man in soul and body by nature, and becoming wholly God in soul and body by grace and by the divine brightness of the blessed glory that wholly befits Him, beyond which nothing more bright or more exalted can be conceived.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Τί γάρ θεώσεως τοῖς ἀξίοις ἐρασμιώτερον, καθ᾿ ἥν ὁ Θεός θεοῖς γενομένοις ἑνούμενος τό πᾶν ἑαυτοῦ ποιεῖται δι᾿ ἀγαθότητα; Διό καί ἡδονήν καί πεῖσιν καί χαράν καλῶς ὠνόμασαν τήν τοιαύτην κατάστασιν, τήν τῇ θείᾳ κατανοήσει καί τῇ ἑπομένῃ αὐτῇ τῆς εὐφροσύνης ἀπολαύσει, ἡδονήν μέν, ὡς τέλος οὖσαν τῶν κατά φύσιν ἐνεργειῶν (οὕτω γάρ τήν ἡδονήν ὁρίζονται), πεῖσιν δέ ὡς ἐκστατικήν δύναμιν, πρός τό ποιοῦν τό πάσχον ἐνάγουσαν, κατά τήν ἀποδοθεῖσαν τοῦ ἀέρος πρός τό φῶς καί τοῦ πυρός πρός τόν σίδηρον παραδειγματικήν αἰτίαν, καί πείθουσαν φυσικῶς καί ἀληθῶς μή ἄλλο τι εἶναι παρά τοῦτο τῶν ὄντων κεφάλαιον, ᾗ τό ἀπαθές δεόντως ἀκολουθεῖ, χαράν δέ ὡς μηδέν ἔχουσαν ἀντικείμενον μήτε παρελθόν μήτε μέλλον. Τήν χαράν γάρ φασι μήτε λύπην ἐπίστασθαι παρελθοῦσαν, μήτε τόν ἐκ φόβου κόρον ἐπιδέχεσθαι προσδοκώμενον, ὥσπερ ἡ ἡδονή. Ὅθεν καί ὡς ἐνδεικτικήν προσηγορίαν τῆς μελλούσης ἀληθείας ὑπάρχουσαν τήν χαράν ἐκύρωσαν πανταχοῦ οἵ τε θεόπνευστοι λόγοι καί οἱ ἐξ αὐτῶν τά θεῖα σοφισθέντες μυστήρια Πατέρες ἡμῶν. Εἰ τοίνυν ὡς ἐν ἐπιδρομῇ, κατ᾿ ἐμέ φάναι τόν μικρόν, φυσικῶς τε καί Γραφικῶς καί Πατρικῶς δέδεικται, ὡς οὐδέν τῶν γενητῶν πώποτε κινούμενον ἔστη, οὐδέ τῆς ἐπ᾿ αὐτό κατά τόν θεῖον σκοπόν ἐπελάβετο λήξεως, πρός δέ τούτοις καί ὡς ἀμήχανον τῆς ἐν τῷ Θεῷ μονιμότητος τῶν ἀξιουμένων παρεγκλιθῆναι τό βάσιμον.","english":"For what is more lovely to those who are worthy than deification, through which God, united to those who have become gods, makes the whole his own through goodness? Therefore they rightly named such a state pleasure and passion and joy: pleasure, as being the end of natural activities (for thus they define pleasure); passion, as an ecstatic power, leading the one acted upon toward the one acting, according to the exemplary cause given of air toward light and of fire toward iron, and persuading naturally and truly that there is no other sum of beings besides this, to which impassibility rightly follows; and joy, as having nothing opposed, neither past nor future. For they say that joy knows no past grief, nor admits the satiety that comes from fear in what is expected, as pleasure does. Hence both the divinely inspired Scriptures and our Fathers, who from them were made wise in the divine mysteries, everywhere ratified joy as a designation indicative of the truth to come. If, then, as in a brief survey—to speak in my own small way—it has been shown naturally, Scripturally, and patristically that nothing of created things, once moved, has ever stood still, nor has attained its allotted end according to the divine purpose, and besides these, that it is impossible for the foundation of those deemed worthy of stability in God to be turned aside—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Πῶς γάρ ἐστι δυνατόν, ἵνα τοῖς εἰρημένοις μικράν τινα πρός βεβαίωσιν τήν ἐκ λογισμῶν δῶμεν ( βοήθειαν, τούς ἅπαξ ἐν τῷ Θεῷ ὑπαρκτικῶς γενομένους τόν ὑβριστήν κατά τήν ἔφεσιν ὑποδέξασθαι κόρον, παντός κόρου κατά τόν ἴδιον λόγον τε καί ὅρον ὀρέξεως τυγχάνοντος σβεστικοῦ, καί κατά δύο συνισταμένου τρόπους. Ἤ γάρ τά ὑποκείμενα ὡς μικρά περιγράφουσα ἡ ὄρεξις σβέννυται, ἤ ἀτιμάζουσα ὡς αἰσχρά τε καί εἰδεχθῆ βδελύσσεται, ὑφ᾿ ὧν ὁ κόρος γίνεσθαι πέφυκεν. Ὁ δέ Θεός φύσει ὑπάρχων ἄπειρός τε καί τίμιος ἐπιτείνειν μᾶλλον τῶν ἀπαλαυόντων αὐτοῦ διά τῆς μετοχῆς πρός τό ἀόριστον τήν ὄρεξιν πέφυκεν.\n\nΕἰ δέ τοῦτ᾿ ἀληθές, ὥσπερ οὖν καί ἔστιν, οὐκ ἦν ἄρα ἡ λεγομένη ἑνάς τῶν λογικῶν, ἥτις κόρον λαβοῦσα τῆς ἐν τῷ Θεῷ μονιμότητος ἐμερίσθη, καί τῷ οἰκείῳ σκεδασμῷ τήν τοῦ κόσμου τούτου γένεσιν συνεισήγαγεν, ἵνα μή τό ἀγαθόν ἐμπερίγραπτον ποιώμεθα καί ἄτιμον, ὡς κόρῳ τινί περιοριζόμενον καί στάσεως αἴτιον γινόμενον ἐκείνοις, ὧν τήν ἔφεσιν ἀκίνητον κρατεῖν οὐ δεδύνηται. Καί μάτην λοιπόν τινες ταύτην θεσπίζουσιν, ὡς ἔμοιγε δοκεῖ, τά μή ὄντα πλαττόμενοι, καί τό δή τούτου βαρύτερον, καί τοῦ μακαρίου τούτου πατρός ὡς ταῦτα φρονοῦντος καταψευδόμενοι, ἐφ᾿ ᾧ μή μόνον αὐτούς ἐκ προτέρου εἴδους ζωῆς τάς ψυχάς εἰς","english":"For how is it possible that, if we grant the aforementioned a little assistance from reasonings for confirmation, those who have once come to exist in God in a substantial way would admit the insolent satiety according to desire, since every satiety, according to its own principle and limit, is of a nature to extinguish desire, and is constituted in two ways? For either desire, circumscribing its subjects as small, is extinguished, or, deeming them worthless as shameful and ugly, it loathes them—from which things satiety naturally arises. But God, being by nature infinite and honorable, naturally intensifies rather than diminishes the desire of those who enjoy him through participation toward the boundless.\n\nBut if this is true, as indeed it is, then the so-called unity of rational beings was not such that, having received satiety, it was divided from its permanence in God, and by its own dispersion introduced the genesis of this world—lest we make the good circumscribed and dishonorable, as though bounded by some satiety and becoming a cause of faction for those whose desire it has not been able to keep motionless. And henceforth some vainly proclaim this, as it seems to me, fashioning things that are not, and—what is heavier than this—falsely accusing this blessed father of thinking such things, on whose account they claim that not only were their souls from a prior form of life into","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"σώματα ἐλθεῖν ἐπί τιμωρίᾳ τῶν προγεγονότων κακῶν φρονεῖν ἐπ᾿ ἀδείας δύνασθαι, ἀλλά καί ἄλλους ἀπατᾷν οὕτως ἔχειν εὐλόγως ἐπιχειρεῖν διά τῆς τῶν προσώπων ἀξιοπιστίας, οὐ καλῶς οὐδ᾿ ὁσίως πράττοντας, ἀλλ᾿ ἐκείνους ἔχοντας ἀφέντες ὡς ἔχουσιν αὐτοί εὐσεβῶς ἡμεῖς τόν νοῦν τοῦ διδασκάλου πρός τοῖς εἰρημένοις καί κατ᾿ ἄλλον σκοπήσομεν τρόπον.\n\nΟὐκ οἶμαι τῆς ἀνθρωπίνης αὐτόν γενέσεως ἐνταῦθα, ἀλλά τῆς ἐπιγενομένης αὐτῇ ταλαιπωρίας τήν αἰτίαν ἀφηγεῖσθαι βούλεσθαι. Θρηνήσας γάρ τοῦ σώματος ἡμῶν τήν ἐλεεινότητα διά τοῦ εἰπεῖν, \" Ὤ τῆς συζυγίας καί τῆς ἀλλοτριώσεως! ὅ φοβοῦμαι, περιέπω, καί ὅ στέργω, δέδοικα», καί τά ἑξῆς, καί οἷον ( πρός ἑαυτόν διαπορήσας περί τῆς αἰτίας τῶν οἷς ἐνισχήμεθα κακῶν καί τῆς κατ᾿ αὐτήν σοφωτάτης προνοίας διά τοῦ φάναι. \" Τίς ἡ περί ἐμέ σοφία, καί τί τό μέγα τοῦτο μυστήριον; \" ἐπάγει τήν λύσιν τρανῶς ποιούμενος οὕτως· \" Ἡ βούλεται μοῖραν ἡμᾶς ὄντας Θεοῦ καί ἄνωθεν ῥεύσαντας, ἵνα μή διά τήν ἀξίαν ἐπαιρόμενοι καί μετεωριζόμενοι καταφρονῶμεν τοῦ Κτίσαντος, ἐν τῇ πρός τό σῶμα πάλῃ καί μάχῃ πρός αὐτόν ἀεί βλέπειν, καί τήν συνεζευγμένην ἀσθένειαν παιδαγωγίαν εἶναι τοῦ ἀξιώματος».","english":"to think that bodies come to punishment for previous evils, but also that others deceive in this way and reasonably attempt it through the trustworthiness of persons, acting neither well nor piously—but leaving those to be as they are, we who are pious will consider the mind of the teacher, in addition to what has been said, in another way as well.\n\nI do not think that here he wishes to set forth the cause of human generation, but of the misery that came upon it. For having lamented the wretchedness of our body by saying, \"O the union and the estrangement! What I fear, I embrace, and what I love, I dread,\" and what follows, and as if perplexed with himself about the cause of the evils in which we are entangled and of the most wise providence concerning it, by saying, \"What is the wisdom concerning me, and what is this great mystery?\" he adds the solution, making it clear as follows: \"The will of the portion that we are of God and that flowed down from above, so that we, being exalted and lifted up because of our worth, might not despise the Creator, [is] that in the struggle and battle with the body we always look to him, and that the weakness yoked together with us be a discipline of our worth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Ὡσανεί ἔλεγεν, ἐπειδήπερ ἐκ ψυχῆς καί σώματος δι᾿ ἀγαθότητα ὁ ἄνθρωπος γέγονε παρά τοῦ Θεοῦ, ἐφ᾿ ᾧ τήν δοθεῖσαν αὐτῷ λογικήν τε καί νοεράν ψυχήν, ἅτε δή κατ᾿ εἰκόνα τοῦ ποιήσαντος αὐτήν ὑπάρχουσαν, κατά μέν τήν ἔφεσιν καί τήν ἐξ ὅλης δυνάμεως ὁλικήν ἀγάπην ἀπρίξ Θεοῦ γνωστικῶς ἐχομένην, καί τό καθ᾿ ὁμοίωσιν προσλαβοῦσαν θεωθῆναι, κατά δέ τήν ἐπιστημονικήν πρός τό ὑφείμενον πρόνοιαν, καί τήν περί τό ἀγαπᾷν τόν πλησίον ὡς ἑαυτόν κελεύουσαν ἐντολήν, ἐμφρόνως τοῦ σώματος ἀντεχομένην, λογίσαι τε δι᾿ ἀρετῶν αὐτό καί οἰκειῶσαι Θεῷ ὡς ὁμόδουλον δι᾿ ἑαυτῆς μεσιτευούσης τόν ποιητήν ἔνοικον, καί τῆς δοθείσης ἀθανασίας ἄλυτον δεσμόν αὐτόν ποιησομένην αὐτῷ τόν συνδήσαντα, ἵν᾿ ὅπερ ἐστί Θεός ψυχῇ, τοῦτο ψυχή σώματι γένηται, καί εἷς ἀποδειχθῇ τῶν ὅλων Δημιουργός, ἀναλόγως διά τῆς ἀνθρωπότητος πᾶσιν ἐπιβατεύων τοῖς οὖσι, καί εἰς ἕν ἔλθῃ τά πολλά ἀλλήλων κατά τήν φύσιν διεστηκότα περί τήν μίαν τοῦ ἀνθρώπου φύσιν ἀλλήλοις συννεύοντα, καί γένηται τά πάντα ἐν πᾶσιν αὐτός ὁ Θεός, πάντα παραλαβών καί ἐνυποστήσας ἑαυτῷ, διά τοῦ μηδέν ἔτι τῶν ὄντων κεκτῆσθαι τήν κίνησιν, καί τῆς αὐτοῦ ἄμοιρον παρουσίας, καθ᾿ ἥν καί θεοί καί τέκνα καί σῶμα ( καί μέλη καί μοῖρα Θεοῦ καί τά τοιαῦτά ἐσμεν καί λεγόμεθα τῇ πρός τό τέλος ἀναφορᾷ τοῦ θείου σκοποῦ.","english":"As if he were saying: since man came to be from soul and body by the goodness of God, for the sake of which the rational and intellectual soul given to him—existing, as it does, according to the image of the one who made it—was to be deified by grasping God cognitively through desire and whole-hearted love with all its strength, and by receiving the likeness; and through the scientific providence directed toward what is subordinate, and through the commandment that bids us love our neighbor as ourselves, it was to hold fast to the body with understanding, and to reckon it through virtues and make it akin to God as a fellow servant, itself mediating so that the Maker dwells in it, and making itself for the body an indissoluble bond of the immortality given to it—so that what God is to the soul, the soul might become to the body, and the one Creator of all things might be demonstrated, traversing all things by means of humanity in due proportion, and the many things that are separated from one another by nature might come into one, converging upon the one nature of man, and God himself might become all things in all things, taking up all things and giving them subsistence in himself, so that nothing of existing things any longer possesses motion, or is without a share in his presence—by which we are and are called gods and children and body and members and portion of God and the like, through the reference of the divine purpose to its end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Ἐπειδή τοίνυν τοῦτο καί ἐπί τούτῳ ὁ ἄνθρωπος γέγονεν, ἐν δέ τῷ προπάτορι τῷ ἑτοίμῳ πρός ἐξουσίαν ἐπί χεῖρον ἐχρήσατο, μετενεγκών ἐκ τοῦ ἐπιτετραμμένου πρός τό κεκωλυμένον τήν ὄρεξιν (καί γάρ ἦν αὐτεξούσιος, καί τοῦ κολληθῆναι τῷ Κυρίῳ καί ἕν πνεῦμα γεγέσθαι, καί τοῦ κολληθῆναι τῇ πόρνῃ καί ἕν σῶμα γενέσθαι, ἀπατηθείς προείλετο, καί τοῦ θείου καί μακαρίου σκοποῦ ἑκών ἑαυτόν ἀπεξένωσε, τοῦ Θεός εἶναι, χάριτι τό χοῦς γενέσθαι καθ᾿ αἵρεσιν προτιμήσας), σοφῶς ἅμα καί φιλανθρώπως καί τῇ αὐτοῦ πρεπόντως ἀγαθότητι ὁ τήν ἡμετέραν σωτηρίαν οἰκονομῶν Θεός τῇ παραλόγῳ κινήσει τῆς ἐν ἡμῖν νοερᾶς δυνάμεως παρεπομένην δεόντως τήν τιμωρίαν παρέπηξεν, αὐτό ἐκεῖνο τυχόν κατά τόν εἰκότα λόγον κολάσας θανάτῳ, περί ὅ τήν κατά νοῦν μόνῳ Θεῷ χρεωστούμενην τῆς ἀγάπης δύναμιν κατεῤῥήξαμεν, ἵνα τοῦ μηδενός ἐρῶντες διά τοῦ πάσχειν ποτέ μαθόντες πρός τό ὅν πάλιν ταύτην ἐπανάγειν διδαχθῶμεν τήν δύναμιν. Ὅπερ προϊών ἐμφανέστερον ποιεῖται λέγων, \" Ἀλλ᾿ ἐμοί μέν καί διά τοῦτο δοκεῖ μηδέν τῶν ἐνταῦθα ἀγαθῶν εἶναι πιστόν τοῖς ἀνθρώποις, μηδέ πολυχρόνιον, ἀλλ᾿ εἴπερ τι ἄλλο, καί τοῦτο καλῶς τῷ τεχνίτῃ λόγῳ καί τῇ πάντα νοῦν ὑπερεχούσῃ σοφίᾳ μεμηχανῆσθαι, παίζεσθαι ἡμᾶς ἐν τοῖς ὁρωμένοις, ἄλλοτε ἄλλως μεταβαλλομένοις","english":"Since, then, this is so and man came to be for this purpose, but in our forefather, who was free with respect to authority, he used his power for the worse, transferring his desire from what was permitted to what was forbidden (for he was self-determining, and, deceived, he preferred both to cleave to the Lord and become one spirit and to cleave to the harlot and become one body, and willingly alienated himself from the divine and blessed goal of being God by grace, choosing by his own decision to become dust), God, who orders our salvation wisely and at the same time philanthropically and in a manner befitting his goodness, fittingly attached the punishment that follows upon the irrational motion of the intellectual power within us, chastising with death, according to the reasonable account, that very thing about which we broke the power of love owed to God alone in mind, so that, no longer loving nothing, and having learned through suffering, we might be taught to refer this power back again to what truly is. This he makes clearer as he proceeds, saying: But to me, even for this reason, it seems that none of the good things here is trustworthy for men, nor long-lasting, but, if anything else, this too has been well contrived by the craftsman Reason and by the Wisdom that surpasses all mind—that we are played with in things seen, which change now in one way and now in another","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"καί μεταβάλλουσι, καί ἄνω καί κάτω φερομένοις τε καί περιτρεπομένοις, καί πρίν ληφθῆναι ἀπιοῦσι καί φεύγουσιν, ἵνα τό ἐν τούτοις ἄστατον καί ἀνώμαλον θεωρήσαντες πρός τό μέλλον μεθορμισώμεθα. Τί γάρ ἄν ἐποιήσαμεν ἑστῶτος τοῦ εὖ πράττειν ἡμῖν, ὁπότε οὐ μένοντος τοσοῦτον αὐτῷ προσδεδέμεθα, καί οὕτως ἡμᾶς ἡ περί τοῦτο ἡδονή καί ἀπάτη ἔχει δουλώσασα, ὥστε μηδέν κρεῖττον μηδέ ὑψηλότερον τῶν παρόντων ( διανοεῖσθαι δύνασθαι, καί ταῦτα κατ᾿ εἰκόνα Θεοῦ γεγονέναι, καί ἀκούοντας καί πιστεύοντας τήν ἄνω τε οὖσαν καί πρός ἑαυτήν ἕλκουσαν; \" Καί πάλιν ἐν τῷ πρός τούς πολετευομένους λόγῳ φάσκων, \" Ἵν᾿ εἰδῶμεν τό μηδέν ὄντες πρός τήν ἀληθινήν σοφίαν καί πρώτην, ἀλλά πρός αὐτόν ἀεί νεύωμεν μόνον, καί ζητῶμεν ταῖς ἐκεῖθεν αὐταῖς ἐναστράπτεσθαι, εἴτε διά τῆς ἀνωμαλίας τῶν ὁρωμένων καί περιτρεπομένων, μετάγοντος ἡμᾶς ἐπί τά ἑστῶτα καί μένοντα. Οὐ τοίνυν, ὡς οἶμαι, τῆς κατά τήν γένεσιν τῆς ἀνθρωπότητος αἰτίας ἐν τούτοις, ὡς εἴρηται, ὁ διδάσκαλος ποιεῖται τήν δήλωσιν, ἀλλά τῆς κατά τήν γένεσιν ἐπεισαχθείσης τῇ ἡμετέρᾳ ζωῇ διά τήν παράβασιν ταλαιπωρίας, ὡς τοῖς σπουδαιοτέρως καί ἐμμελεστέρως τοῖς θείοις αὐτοῦ γράμμασιν ἐμμελετῶσίν ἐστι καταφανές. Ταύτης μέν γάρ τήν ὅθεν, καί δι᾿ ὅ, καί ἐφ᾿ ᾧ, καί οὗ ἕνεκεν αἰτίαν, διά τούτων ἡμῖν παρατίθεται τῶν λόγων δι᾿ αὐτῆς τήν οἰκονομουμένην ἡμῶν σοφῶς παρά τοῦ Θεοῦ σωτηρίαν δηλῶν·","english":"And they change and are borne up and down and are turned about, and before being grasped they depart and flee, so that, having observed the instability and irregularity in these things, we might shift our mooring toward what is to come. For what would we have done if our well-being had stood firm, when even though it does not remain we are so bound to it, and the pleasure and deceit concerning it has enslaved us, so that we are able to think nothing better or higher than the things present—and this, though we have been made in the image of God and hear and believe that there is a higher good that draws us to itself? And again, in his discourse to those who are citizens, saying, \"So that we may know that we are nothing in relation to the true and first wisdom, but may always incline toward it alone, and seek to be illumined by the rays from there, whether through the irregularity of things seen and turned about, as it leads us on to the things that stand and remain.\" Therefore, as I think, the teacher does not here, as has been said, make a declaration of the cause of the generation of humanity, but of the misery that was introduced into our life at generation because of the transgression, as is clear to those who study his divine writings more earnestly and carefully. For the cause of this—whence, and through what, and upon what, and for the sake of what—he sets before us through these words, declaring through it the salvation that is wisely administered for us by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"ἐκείνης δέ τήν ἐφ᾿ ᾧ γεγένηται μυστηρίῳ ὑπεμφαίνων δύναμιν ἑτέρῳ λόγων κέχρηται τρόπῳ, ὅλον αὐτοῦ περί τούτου τόν εὐσεβῆ σκοπόν φανερόν ποιούμενος, ὡς ἐν τῷ Εἰς τά γενέθλια λόγῳ δείκνυται λέγων·\n\n\" Νοῦς μέν οὖν ἤδη καί αἴσθησις οὕτως ἀπ᾿ ἀλλήλων διακριθέντα τῶν ἰδίων ὅρων ἐντός εἰστήκεισαν, καί τό τοῦ Δημιουργοῦ Λόγου μεγαλεῖον ἐν ἑαυτοῖς ἔφερον, σιγῶντες ἐπαινέται τῆς μεγαλουργίας και διαπρύσιοι κήρυκες· οὔπω δέ ἦν κρᾶμα ἐξ ἀμφοτέρων, οὐδέ τις μίξις τῶν ἐναντίων, σοφίας μείζονος γνώρισμα καί τῆς περί τάς φύσεις πολυτελείας, οὐδέ ὁ πᾶς πλοῦτος τῆς ἀγαθότητος γνώριμος. Τοῦτο δή βουληθείς ὁ τεχνίτης ἐπιδείξασθαι Λόγος, καί ζῶον ἕν ἐξ ἀμφοτέρων, ἀοράτου λέγω καί ὁρατῆς φύσεως, δημιουργεῖ τόν ἄνθρωπον, καί παρά μέν τῆς ὕλης λαβών τό σῶμα ἤδη προϋποστάσης, παρ᾿ ἑαυτοῦ δέ ζωήν ἐνθείς (ὅ δή νοεράν ψυχήν καί εἰκόνα Θεοῦ οἶδεν ὁ λόγος), οἷόν τινα κόσμον δεύτερον ἐν μικρῷ μέγαν ἐπί τῆς ( γῆς ἵστησιν, ἄγγελον ἄλλον, προσκυνητήν μικτόν», καί τά ἑξῆς. Ἐν δέ τῷ Εἰς τά Φῶτα λόγῳ· \" Ἐπεί δέ οὕτω ταῦτα ἤ τοῦτο· ἔδει δέ μή τοῖς ἄνω μόνον τήν προσκύνησιν περιγράφεσθαι, ἀλλ᾿ εἶναί τινας καί κάτω προσκυνητάς, ἵνα πληρωθῇ τά πάντα δόξης Θεοῦ, ἐπεί καί Θεοῦ· καί διά τοῦτο κτίζεται ἄνθρωπος χειρί Θεοῦ τιμηθείς καί εἰκόνι». Ἀρκεῖν μέν καί ταῦτα ὑπολαμβάνω, κἄν εἰ μικρά τυγχάνοι, τῷ μή πάντη φιλονείκως διακειμένῳ, καί μόνον τό μάχεσθαι ἐπίδοξον κρίνοντι, πρός τό ἐνδείξασθαι τήν ὅλην τοῦ διδασκάλου περί τῶν εἰρημένων διάνοιαν.","english":"But he, hinting at the power of that mystery for the sake of which it came to be, employs another mode of words, making manifest his whole pious purpose concerning this, as is shown in the Oration on the Nativity, where he says:\n\n\"Mind, then, and sense, having thus been distinguished from one another, stood within their own bounds and bore within themselves the greatness of the Creator Word, silently praising and proclaiming aloud the mighty work; but there was not yet a blending of both, nor any mixture of opposites, the token of a greater wisdom and of the lavishness concerning natures, nor was the whole wealth of goodness yet known. This, then, the Artisan Word, wishing to display, and [to make] one living being from both—I mean from the invisible and the visible nature—creates man, taking the body from matter already pre-existing, and from himself implanting life (which the word knows to be the rational soul and the image of God), and sets him upon the earth as a kind of second world, great in small, another angel, a mixed worshipper,\" and so on. And in the Oration on the Lights: \"Since these things are so, or this; but it was necessary that worship should not be confined to those above only, but that there should be some worshippers below also, that all things might be filled with the glory of God, since it is also God's; and for this reason man is created, honored by the hand of God and by His image.\" I think that these things suffice, even if they happen to be small, for one who is not altogether contentious in disposition, and who judges only the fighting to be reputable, to demonstrate the whole mind of the teacher concerning the things said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Εἰ δέ ἔτι περί τοῦ πῶς Θεοῦ μοῖραν ὁ διδάσκαλος ἡμᾶς ἐκάλεσεν ἀπομάχεται, πολλαχῶς μέν ἤδη ἀνωτέρω ὁ περί τούτου ἀποδέδοται λόγος.\n\nἽνα δέ πιστότερος γένηται τοῖς τοῦ Πνεύματος ἐρειδόμενος λόγοις, ὁ ἅγιος καί μακάριος ἀπόστολος Παῦλος, ὁ τήν ἀποκεκρυμμένην ἐν τῷ Θεῷ πρό τῶν αἰώνων κομισάμενος σοφίαν, καί πάντα τόν ἀφεγγῆ τῶν ἀνθρώπων βίον καταφωτίσας, καί τῆς ἀγνοίας τόν ζόφον τῶν ψυχῶν ἀπελάσας, ἀρκέσει περί τούτου Ἐφεσίοις διεξιών τάδε, Ἵνα ὁ Θεός τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ὁ Πατήρ τῆς δόξης δῴη ὑμῖν Πνεῦμα σοφίας καί ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ, πεφωτισμένους τούς ὀφθαλμούς τῆς καρδίας ὑμῶν, εἰς τό εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπίς τῆς κλήσεως αὐτοῦ, καί τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, καί τί τό ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τούς\n\nπιστεύοντας, κατά τήν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, ἥν ἐνήργησεν ἐν Χριστῷ, ἐγείρας αὐτόν ἐκ νεκρῶν, καί καθίσας αὐτόν ἐν δεξιᾷ αὐτοῦ ἐν τοῖς οὐρανοῖς, ὑπεράνω πάσης ἀρχῆς καί ἐξουσίας καί δυνάμεως καί κυριότητος, καί παντός ὀνόματος ὀνομαζομένου, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλά καί ἐν τῷ μέλλοντι, καί πάντα ἔδωκεν ὑπό τούς πόδας αὐτοῦ, καί αὐτόν ἔδωκε κεφαλήν ὑπέρ πάντα τῇ Ἐκκλησίᾳ, ἥτις ἐστί τό σῶμα αὐτοῦ, τό πλήρωμα τοῦ τά πάντα ἐν πᾶσι πληρουμένου. Καί μεθ᾿ ἕτερα πάλιν·","english":"But if he still disputes concerning how the teacher called us a portion of God, the account concerning this has already been given in many ways above.\n\nBut so that he may become more credible by relying on the words of the Spirit, the holy and blessed apostle Paul, who received the wisdom hidden in God before the ages, and who illuminated the whole lightless life of men, and drove away the darkness of ignorance from their souls, will suffice, discoursing on this to the Ephesians as follows: that the God of our Lord Jesus Christ, the Father of glory, may give you a Spirit of wisdom and revelation in the knowledge of him, the eyes of your heart being enlightened, so that you may know what is the hope of his calling, and what is the wealth of the glory of his inheritance among the saints, and what is the surpassing greatness of his power toward us who\n\nbelieve, according to the working of the might of his strength, which he worked in Christ, raising him from the dead, and seating him at his right hand in the heavens, far above every rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come, and he put all things under his feet, and gave him as head over all things to the Church, which is his body, the fullness of him who fills all things in all. And after other things again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Καί αὐτός ἔδωκε τούς μέν ἀποστόλους, τούς δέ προφήτας, τούς δέ ( εὐαγγελιστάς, τούς δέ ποιμένας καί διδασκάλους, πρός τόν καταρτισμόν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομήν τοῦ σώματος τοῦ Χριστοῦ, μέχρι καταντήσομεν οἱ πάντες εἰς τήν ἑνότητα τῆς πίστεως καί τῆς ἐπιγνώσεως τοῦ Υἱοῦ τοῦ Θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, ἵνα μηκέτι ὦμεν νήπιοι κλυδωνιζόμενοι καί περιφερόμενοι παντί ἀνέμῳ τῆς διδασκαλίας, ἐν τῇ κυβείᾳ τῶν ἀνθρώπων, ἐν πανουργίᾳ, πρός τήν μεθοδείαν τῆς πλάνης, ἀληθεύοντες δέ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτόν τά πάντα, ὅς ἐστιν ἡ κεφαλή ὁ Χριστός, ἐξ οὗ πᾶν τό σῶμα συναρμολογούμενον καί συμβιβαζόμενον διά πάσης ἁφῆς τῆς ἐπιχορηγίας κατ᾿ ἐνέργειαν ἑνός ἑκάστου μέλους τήν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομήν ἑαυτοῦ ἐν ἀγάπῃ.","english":"And he himself gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of ministry, for the building up of the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ, so that we may no longer be infants, tossed about and carried around by every wind of teaching, by the trickery of men, by cunning, by scheming that leads to error, but speaking the truth in love, let us grow in all things into him who is the head, Christ, from whom the whole body, being joined together and held together through every joint of its supply, according to the working of each individual member, makes the growth of the body for its own building up in love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Οὐκ οἶμαι λοιπόν ἄλλης ἐπιδεῖσθαι μαρτυρίας τόν εὐσεβεῖν ἐγνωκότα πρός φανέρωσιν τῆς κατά Χριστιανούς ἀληθῶς πεπιστευμένης ἀληθείας, σαφῶς μαθόντες δι᾿ αὐτῆς Ὅτι καί μέλη καί σῶμα καί πλήρωμά ἐσμεν τοῦ τά πάντα ἐν πᾶσι πληρουμένου Χριστοῦ τοῦ Θεοῦ, κατά τόν πρό τῶν αἰώνων ἐν τῷ Θεῷ καί Πατρί ἀποκεκρυμμένον σκοπόν ἀνακεφαλαιούμενοι εἰς αὐτόν διά τοῦ Υἱοῦ αὐτοῦ καί Κυρίου Ἰησοῦ Χριστοῦ τοῦ Θεοῦ ἡμῶν.Τό γάρ μυστήριον τό ἀποκεκρυμμένον μέν ἀπό τῶν αἰώνων καί ἀπό τῶν γενεῶν, νῦν δέ φανερωθέν διά τῆς τοῦ Υἱοῦ καί Θεοῦ ἀληθινῆς καί τελείας ἐνανθρωπήσεως, τοῦ ἑνώσαντος ἑαυτῷ καθ' ὑπόστασιν ἀδιαιρέτως τε καί ἀσυγχύτως τήν ἡμετέραν φύσιν, καί ἡμᾶς διά τῆς ἐξ ἡμῶν καί ἡμετέρας νοερῶς τε καί λογικῶς ἐψυχωμένης ἁγίας αὐτοῦ σαρκός, ὥσπερ δι᾿ ἀπαρχῆς ἑαυτῷ συμπηξαμένου, καί ἕν καί ταὐτόν ἑαυτῷ εἶναι κατά τήν αὐτοῦ ἀνθρωπότητα καταξιώσαντος, καθώς προωρίσθημεν πρό τῶν αἰώνων ἐν αὐτῷ εἶναι μέλη τοῦ σώματος αὐτοῦ, ψυχῆς τρόπον πρός σῶμα ἐν πνεύματι συναρμολογοῦντος ἑαυτῷ καί συμβιβάζοντος, καί εἰς μέτρον ἄγοντος ἡλικίας πνευματικῆς τοῦ κατ᾿ αὐτόν πληρώματος, ἔδειξε ( καί ἡμᾶς ἐπί τούτῳ γεγενῆσθαι, καί τόν πρό τῶν αἰώνων περί ἡμᾶς παντάγαθον τοῦ Θεοῦ σκοπόν, μή δεξάμενον καθοτιοῦν καινισμόν κατά τόν ἴδιον λόγον, εἰς πλήρωσιν δέ ἐλθόντα δι᾿ ἄλλου δηλαδή ἐπεισαχθέντος καινοτέρου τρόπου.","english":"I think that no one who has resolved to live piously needs any further testimony for the manifestation of the truth truly believed among Christians, since we have clearly learned through it that we are members and body and fullness of Christ God, who fills all things in all things, being gathered up into him according to the purpose hidden before the ages in God the Father, through his Son and Lord Jesus Christ our God. For the mystery that was hidden from the ages and from the generations, but now has been made manifest through the true and perfect incarnation of the Son and God, who united our nature to himself in hypostasis without division and without confusion, and through his holy flesh taken from us and ours, rationally and intelligently ensouled, joined us to himself as it were through a firstfruits, and deemed us to be one and the same with himself according to his humanity, just as we were predestined before the ages to be in him members of his body, fitting and joining us to himself in the Spirit as a soul is to a body, and leading us to the measure of the spiritual stature of his own fullness, he showed that we too have come to be in this, and that the all-good purpose of God concerning us before the ages, having in no way received innovation according to its own principle, has come to fulfillment through another, that is, a more novel manner introduced besides.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Ἔδει γάρ τοῦ μέν Θεοῦ ἑαυτῷ ὁμοίους ἡμᾶς ποιήσαντος (τῷ ἔχειν τῆς αὐτοῦ ἀγαθότητος μεθεκτῶς ἀκριβῆ γνωρίσματα, καί ἐν αὐτῷ εἶναι πρό τῶν αἰώνων σκοπήσαντος, καί τόν εἰς τοῦτο τό παμμακάριστον ἄγοντα τέλος, δόντος ἡμῖν τρόπον διά τῆς τῶν φυσικῶν δυνάμεων εὐχρηστίας, τοῦ δέ ἀνθρώπου ἑκουσίως τοῦτον παρωσαμένου τόν τρόπον τῇ παραχρήσει τῶν φυσικῶν δυνάμεων) ἵνα μή πόῤῥῳ τοῦ Θεοῦ γένηται ξενωθείς ὁ ἄνθρωπος, ἄλλον ἀντεισαχθῆναι τοῦ προτέρου παραδοξότερόν τε καί θεοπρεπέστερον, ὅσον τοῦ κατά φύσιν ἐστί τό ὑπέρ φύσιν ἀνώτερον. Καί τοῦτό ἐστι τῆς πρός ἀνθρώπους τοῦ Θεοῦ μυστικωτάτης ἐπιδημίας, ὡς πάντες πιστεύομεν, τό μυστήριον. Εἰ γάρ, φυσίν ὁ θεῖος Ἀπόστολος, ἡ πρώτη διαθήκη ἔμεινεν ἄμεμπτος, οὐκ ἄν δευτέρας ἐζητεῖτο τόπος. Καί γάρ πᾶσι κατάδηλόν ἐστιν, ὡς τό ἐν Χριστῷ γενόμενον ἐπί τέλει τοῦ αἰῶνος μυστήριον ἀναμφιβόλως τοῦ ἐν ἀρχῇ τοῦ αἰῶνος ἐν τῷ προπάτορι παρεθέντος ἀπόδειξις καί ἀποπλήρωσίς ἐστιν.","english":"For it was necessary that, when God had made us like himself (by our having, through participation, accurate marks of his goodness, and when he had purposed that we exist in him before the ages, and had given us a way leading to this all-blessed end through the good use of our natural powers), but man had voluntarily thrust aside this way by the misuse of his natural powers—it was necessary, I say, that man not become estranged and far from God, and that another way be introduced in place of the first, more paradoxical and more befitting God, insofar as what is above nature is higher than what is according to nature. And this, as we all believe, is the mystery of God's most mystical visitation to men. For if, says the divine Apostle, the first covenant had remained blameless, a place would not have been sought for a second. For it is evident to all that the mystery that came to be in Christ at the end of the age is unquestionably the proof and fulfillment of the mystery that was set aside in the forefather at the beginning of the age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Ἄρ᾿ οὖν χρησίμως εἴρηται τῷ διδασκάλῳ ἡ τῆς μοίρας φωνή, κατά τούς ἀποδοθέντας τρόπους, καί πᾶς εὐγενής καί ψυχήν καί τρόπον δέξαιτο ἄν οὕτω λεγομένην τήν φωνήν, μηδεμίαν ἑαυτῷ κυβείαν λογισμῶν παραγεννῶν, εἰδώς ταὐτόν εἶναι τῷ μέλει τήν μοῖραν ἐν τοῖς τοιούτοις. Εἰ γάρ μέρος τοῦ σώματος ὑπάρχει τό μέλος, τό δέ μέλος ταὐτόν ἐστι τῇ μοίρᾳ, ταὐτόν ἄρα τό μέλος τῇ μοίρᾳ ἔσται. Εἰ δέ ταὐτόν τῷ μέλει ἐστίν ἡ μοῖρα, μελῶν δέ ἀθροισμός καί σύνθεσις σῶμα ποιεῖ ὀργανικόν, σῶμα δέ ὀργανικόν ψυχῇ ἑνωθέν νοερᾷ ἄνθρωπον τέλειον δείκνυσιν, ἄρα μέρος ἀνθρώπου ὁ λέγων εἶναι ψυχήν ἤ τό σῶμα ἤ μέλος αὐτοῦ τῆς ἀληθείας οὐχ ἁμαρτήσεται. Εἰ δέ τῆς νοερᾶς ψυχῆς ὡς ἀνθρώπου ὑπάρχει τό σῶμα ὄργανον, ( δι᾿ ὅλου δέ τοῦ σώματος ὅλη χωροῦσα ἡ ψυχή τό ζῇν αὐτῷ κινεῖσθαι δίδωσιν, ὡς ἁπλῆ τήν φύσιν καί ἀσώματος, μή συνδιατεμνομένη ἤ συναποκλειομένη αὐτῷ, ἀλλ᾿ ὅλῳ καί ἑκάστῳ τῶν αὐτοῦ μελῶν, ὡς πέφυκεν αὐτήν ὑποδέχεσθαι κατά τήν φυσικῶς ὑποκειμένην αὐτῷ δεκτικήν τῆς ἐνεργείας αὐτῆς δύναμιν, ὅλη παροῦσα τά διαφόρως αὐτῆς δεκτικά μέλη ἀναλόγως πρός τήν τοῦ ἕν εἶναι σῶμα συντήρησιν ἐπισφίγγει, ὁδηγεῖσθω ἐπί τό μέγα καί ἄῤῥητον τῆς τῶν Χριστανῶν μακαρίας ἐλπίδος μυστήριον, ἐκ τῶν μικρῶν καί καθ᾿ ἡμᾶς τῶν μεγάλων καί ὑπέρ ἡμᾶς οὐκ ἀγεννῆ λαβών τά εἰκάσματα, ὅστις ἀπαγῆ καί εὐκράδαντον περί τούτων ἔτι τήν διάνοιαν κέκτηται.","english":"Was the teacher's use of the word \"portion\" then said usefully, in the ways that have been set out, and would every person noble both in soul and in manner receive the word spoken in this way, generating in himself no cheating of reasonings, knowing that in such matters \"portion\" is the same as \"member\"? For if the member is a part of the body, and the member is the same as the portion, then the member will be the same as the portion. And if the portion is the same as the member, and the gathering and composition of members makes an organic body, and an organic body united to a rational soul shows a perfect human being, then the one who says that the soul, or the body, or a member of it, is a part of a human being will not miss the truth. And if the body is the instrument of the rational soul as of a human being—the whole soul passing through the whole body gives it life and motion, being simple in nature and incorporeal, not being cut up together with it or enclosed together with it, but being present whole to the whole and to each of its members, according as each is naturally able to receive it, in proportion to the receptive capacity for its activity that naturally underlies it, and tightening together the members that receive it in different ways, in proportion to the preservation of their being one body—then let him be led on to the great and ineffable mystery of the blessed hope of Christians, having taken no ignoble likenesses from the small things that are ours to the great things that are beyond us, whoever still possesses his mind averse and easily shaken concerning these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Καί τήν περί τοῦ προϋπάρχειν τῶν σωμάτων τάς ψυχάς οὐκ εὔλογον δόξαν ἀφείς μεθ᾿ ἡμῶν πιστεύσει τῷ Κυρίῳ λέγοντι περί τῶν εἰς τήν ἀνάστασιν ἐγειρομένων μή δύνασθαι ἀποθνήσκειν, διά τήν αὐτοῦ δηλαδή καθαρωτέραν ἐσχάτου ὀρεκτοῦ φανέρωσίν τε καί μετουσίαν. Καί πάλιν, Πᾶς ὁ ζῶν καί πιστεύων εἰς ἐμέ, οὐ μή ἀποθάνῃ εἰς τόν αἰῶνα. Ὅπερ εἰ προεγεγόνει ποτέ, ἀδύνατον ἦν, ὡς προαποδέδεικται, τόν κατά τροπήν τινα οἷον δήποτε δέξασθαι θάνατον.\n\nΚαί τῶν φυσικῶν ἔξω μή βαινέτω λογισμῶν διακενῆς τήν οὐκ οὖσαν περί ψυχῆς δόξαν θεσπίζων. Εἰ γάρ ἀνθρώπου μέρη, καθώς προαποδέδοται τό σῶμα καί ἡ ψυχή τυγχάνουσι, τά δέ μέρη τήν εἰς τό πρός τι ἐξ ἀνάγκης ἀναφοράν δέχεται (ὅλον γάρ ἔχει πάντως κατηγορούμενον), τά δέ οὕτω λεγόμενα πρός τι τῶν ἅμα πάντη τε καί πάντως κατά τήν γένεσίν ἐστιν, ὡς μέρη εἶδος ὅλον τῇ συνόδῳ ἀποτελοῦντα, ἐπινοίᾳ μόνῃ τῇ πρός διάγνωσιν τοῦ τί κατ᾿ οὐσίαν ἕκαστον ἀλλήλων διαιρούμενα, ψυχήν ἄρα καί σῶμα, ὡς μέρη ἀνθρώπου, ἀλλήλων προϋπάρχειν χρονικῶς ἤ μεθυπάρχειν ἀμήχανον, ἐπεί ὁ τοῦ πρός τι οὕτω λεγόμενος λυθήσεται λόγος. Καί πάλιν· Εἰ γάρ καθ᾿ αὐτό εἶδος πρό τοῦ σώματός ἐστιν ἡ ψυχή ἤ τό σῶμα, εἶδος ( δέ ἄλλο τούτων ἑκάτερον κατά τήν ψυχῆς πρός τό σῶμα σύνθεσιν, ἤ σώματος πρός ψυχήν, ἀποτελεῖ, ἤ πάσχοντα πάντως τοῦτο ποιεῖ, ἤ πεφυκότα. Καί εἰ μέν πάσχοντα, πεπόνθασιν εἰς ὅπερ οὐκ ἦν ἐξιστάμενα, καί φθείρεται, εἰ δέ πεφυκότα, ἀεί τοῦτο διά τό πεφυκός ἐργάσεται δηλονότι, καί οὐδέποτε παύσεται ἡ ψυχή τοῦ μετενσωματοῦσθαι, οὐδέ τοῦ μετεμψυχοῦσθαι τό σῶμα.","english":"And abandoning the unreasonable opinion about souls existing before bodies, he will believe with us in the Lord, who says concerning those raised to the resurrection that they cannot die, evidently because of his clearer manifestation and participation of the final object of desire. And again, Everyone who lives and believes in me shall never die. Which, if it had ever come into being beforehand, was impossible, as has been shown beforehand, for it to receive any kind of death by way of change.\n\nAnd let him not step outside natural reasonings, idly decreeing the opinion about the soul that does not exist. For if body and soul are parts of a human being, as has been set out beforehand, and parts necessarily receive reference to something relative (for a whole is certainly predicated of them), and things thus called relative are altogether and entirely simultaneous in generation, as parts completing a whole species by their union, divided from one another only by conceptual thought for the discernment of what each is in essence, then soul and body, as parts of a human being, cannot possibly exist before or after one another in time, since the account of what is thus called relative would be dissolved. And again: For if the soul exists as a species in itself before the body, or the body before the soul, and each of these completes another species by the composition of soul with body, or of body with soul, either they do this by being acted upon entirely, or by being naturally disposed. And if by being acted upon, they have been acted upon to the point of departing from what they were, and are destroyed; but if by being naturally disposed, it will evidently always do this because of the natural disposition, and the soul will never cease from transmigrating into bodies, nor the body from being ensouled anew.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Ἀλλ᾿ οὐκ ἔστιν, ὡς οἶμαι, τοῦ πάθους ἤ τῆς τῶν μερῶν φυσικῆς δυνάμεως κατά τήν πρός θάτερον θατέρου σύνοδον ἡ τοῦ ὅλου κατ᾿ εἶδος ἐκπλήρωσις, ἀλλά τῆς ἐπ᾿ αὐτοῖς ἅμα κατ᾿ εἶδος ὅλον γενέσεως. Οὐκ ἔστιν οὖν δυνατόν ἄνευ φθορᾶς ἐξ εἴδους εἰς εἶδος μεταβάλλειν τό οἱονοῦν εἶδος.\n\nΕἰ δέ ὅτι μετά τόν θάνατον καί τήν λύσιν τοῦ σώματος ἔστιν ἡ ψυχή καί ὑφέστηκε φήσουσι καί πρό τοῦ σώματος εἶναι αὐτήν δύνασθαι καί ὑφεστάναι, οὐκ ἐστοχασμένως, ἔμοιγε δοκεῖ, ὁ λόγος αὐτοῖς προέρχεται. Οὐχ ὁ αὐτός γάρ γενέσεως καί οὐσίας λόγος. Ὁ μέν γάρ τοῦ ποτε καί που εἶναι καί πρός τι ἐστίν, ὁ δέ τοῦ εἶναι καί τι καί πως εἶναί ἐστι δηλωτικός. Εἰ δέ τοῦτο, ἐστί μέν ἀεί μετά τό γενέσθαι διά τήν οὐσίαν ἡ ψυχή, οὐκ ἄφετος δέ διά τήν γένεσιν, ἀλλά μετά τῆς σχέσεως τοῦ ποτε καί που καί πρός τι. Οὐχ ἁπλῶς γάρ λέγεται ψυχή μετά τόν τοῦ σώματος θάνατον ἡ\n\nψυχή, ἀλλά ἀνθρώπου ψυχή, καί τοῦ τινος ἀνθρώπου ψυχή. Ἔχει γάρ καί μετά τό σῶμα ὡς εἶδος αὐτῆς τό ὅλον κατά τήν σχέσιν ὡς μέρους κατηγορούμενον τό ἀνθρώπινον. Ὡσαύτως δέ καί τό σῶμα, θνητόν μέν διά τήν φύσιν, οὐκ ἄφετον δέ διά τήν γένεσιν. Οὐ γάρ ἁπλῶς λέγεται σῶμα μετά τόν χωρισμόν τῆς ψυχῆς τό σῶμα, ἀλλ᾿ ἀνθρώπου σῶμα, καί τοῦ τινος ἀνθρώπου σῶμα, κἄν εἰ φθείρεται καί εἰς τά ἐξ ὧν ἐστιν ἀναλύεσθαι στοιχεῖα πέφυκεν. Ἔχει γάρ καί οὕτως ὡς εἶδος τό ὅλον αὐτοῦ κατά τήν σχέσιν ὡς μέρους κατηγορούμενον τό ἀνθρώπινον.","english":"But it is not, as I think, the fulfillment of the whole in respect of form that comes from the passion or from the natural power of the parts in their coming together of the one with the other, but from the generation that is upon them at once in respect of the whole form. It is not possible, then, for any form whatsoever to change from form to form without corruption.\n\nBut if they say that after death and the dissolution of the body the soul exists and subsists, and that it was possible for it to exist and subsist even before the body, their argument does not proceed, it seems to me, in a well-considered manner. For the principle of generation and the principle of being are not the same. The one is of being at some time and somewhere and in relation to something, while the other is declarative of being and of being something and somehow. But if this is so, the soul always exists after it has come to be, because of its essence, yet it is not set free because of its generation, but exists with the relation of sometime and somewhere and in relation to something. For it is not simply called soul after the death of the body—the soul—but the soul of a man, and the soul of some particular man. For even after the body it has, as its form, the whole human nature predicated in respect of relation as of a part. Likewise also the body, mortal by nature, yet not set free because of its generation. For it is not simply called body after the separation of the soul—the body—but the body of a man, and the body of some particular man, even if it is corrupted and is naturally resolved into the elements of which it consists. For even so it has, as its form, the whole human nature predicated in respect of relation as of a part.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Ἐπ᾿ ἀμφοῖν τοιγαροῦν ἡ σχέσις, ψυχῆς λέγω καί σώματος, ὡς καί ὅλου εἴδους ἀνθρωπίνου μερῶν ( ἀναφαιρέτως νουμένη, παρίστησι καί τήν ἅμα τούτων γένεσιν, καί τήν κατ᾿ οὐσίαν πρός ἄλληλα διαφοράν ἀποδείκνυσιν, οὐδέν καθ᾿ οἷον δήποτε τρόπον τούς κατ' οὐσίαν αὐτοῖς ἐμπεφυκότας παραβλάπτουσα λόγους. Οὐκ ἔστιν οὖν ὅλως σῶμα δυνατόν ἤ ψυχήν εὑρεῖν ἤ λέγειν ἄσχετον. Θατέρῳ γάρ ἅμα συνεισάγεται τό τινος εἶναι θάτερον· ὥστε εἰ προϋπάρχει θατέρου θάτερον, τινός προσυπακουστέον. Ἡ γάρ σχέσις ἀκίνητος.\n\nΚαί ταῦτα μέν περί τούτων. Καί εἰ μέν τῆς ἀληθείας ὁ λόγος οὐκ ἀποπέπτωκε, τῷ Θεῷ χάρις, τῷ διά τῶν ὑμετέρων εὐχῶν πρός τό καλῶς νοεῖν ὁδηγήσαντι. Εἰ δέ πού τι τῆς ἀληθείας ἐλλέλοιπεν, ὑμεῖς ἄν εἰδείητε τοῦ λόγου τό ἀκριβές, ὡς ἐκ Θεοῦ τήν τῶν τοιούτων ἐμπνεόμενοι γνῶσιν.\n\nΓ (3). «...ΠΑΡ' ΕΑΥΤΗΣ Η ΥΛΗ ΦΕΡΗ ΤΟ ΑΤΑΚΤΟΝ ΩΣΠΕΡ ΕΝ ΡΕΥΜΑΤΙ» Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, \" Ἕως ἄν καί παρ᾿ ἑαυτῆς ἡ ὕλη φέρῃ τό ἄτακτον ὥσπερ ἐν ῥεύματι\".","english":"In both, therefore, the relation—I mean of soul and body—as also of the parts of the whole human form, being conceived without abstraction, establishes both their simultaneous generation and demonstrates their essential difference from one another, in no way whatsoever harming the essential principles implanted in them. It is not possible, then, at all to find or to speak of a body or a soul as unrelated. For with the one, the being of something of the other is introduced at the same time; so that if the one pre-exists the other, it must be understood as belonging to something. For the relation is immovable.\n\nAnd these things concerning these matters. And if the account has not fallen short of the truth, thanks be to God, who through your prayers guided us to understand rightly. But if anywhere something of the truth has been omitted, you would know the exactness of the account, as being inspired by God with the knowledge of such things.\n\n3. \"...That matter of itself bears the disorder as in a stream.\" From the same discourse, on the passage, \"Until matter of itself also bears the disorder as in a stream.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Οἶμαι καί τόν παρόντα τοῦ λόγου σκοπόν τῆς τοῦ προτέρου διανοίας ἔχεσθαι κεφαλαίου. Διεξελθών γάρ ὅτι πλεῖστα πρός τούς φιλύλους τε καί φιλοσωμάτους ταῦτα ἐπάγει, ὡς ἐντεῦθεν δύνασθαι τόν εὐσεβῶς τόν σκοπόν τοῦ ἁγίου διερευνώμενον ἐπιβάλλειν οὕτως. Ἐπειδή τῷ τῆς ἀφθαρσίας τε καί ἀθανασίας κάλλει παρά Θεοῦ κατηγλαϊσμένος ὁ ἄνθρωπος γέγονε, τό δέ τῆς περί αὐτόν ὑλικῆς φύσεως αἶσχος τοῦ νοεροῦ κάλλους προτιμήσας λήθην τοῦ κατά ψυχήν ἐκπρεποῦς ἀξιώματος, μᾶλλον δέ Θεοῦ τοῦ καί τήν ψυχήν θεοειδῶς καλλωπίσαντος πάμπαν ἐπεποίητο, τῆς γνώμης ἄξιον κατά θείαν ψῆφον τήν σοφῶς τήν ἡμῶν σωτηρίαν οἰκονομοῦσαν ἐδρέψατο καρπόν, οὐ μόνον τοῦ σώματος τήν φθοράν καί τό θάνατον, καί τήν πρός πᾶν πάθος εὐέμπτωτον κίνησίν τε καί ἐπιτηδειότητα, ἀλλά καί τῆς ἐκτός καί περί αὐτόν ὑλικῆς οὐσίας τό ἄστατον καί ἀνώμαλον, καί πρός τό ἀλλοιοῦσθαι εὔφορόν τε καί εὐχερές, εἴτε τότε αὐτήν ( τοῦ Θεοῦ διά τήν παράβασιν τῷ ἡμετέρῳ σώματι συμμετακεράσαντος, καί τήν πρός τό ἀλλοιοῦσθαι καί αὐτῇ, ὥσπερ τῷ σώματι, τήν πρός τό πάσχειν τε καί φθείρεσθαι καί ὅλως λύεσθαι· ὡς δηλοῖ ἡ τῶν νεκρῶν σωμάτων περιβολή, ἐνθεμένου δύναμιν κατά τό γεγραμμένον, ὅτι Καί αὐτή ἡ κτίσις ὑπετάγη τῇ φθορᾷ οὐχ ἑκοῦσα, ἀλλά διά τόν ὑποτάξαντα ἐπ᾿ ἐλπίδι, εἴ τε ἐξ ἀρχῆς κατά πρόγνωσιν οὕτως αὐτήν δημιουργήσαντος διά τήν προοραθεῖσαν παράβασιν· ὥστε τῷ πάσχειν καί κακοῦσθαι δι᾿ αὐτῆς, εἰς συναίσθησιν ἑαυτοῦ καί τοῦ οἰκείου ἀξιώματος ἐλθεῖν, καί ἀσπασίως καταδέξασθαι τήν πρός τό σῶμα καί αὐτήν ἀποδιάθεσιν.","english":"I think that the present aim of the discourse is connected with the thought of the preceding chapter. For after having gone through very many points against the lovers of matter and the lovers of the body, he adds these things, so that from this one who piously investigates the aim of the saint may thus arrive at the following. Since man came to be adorned by God with the beauty of incorruption and immortality, but, preferring the shame of the material nature about him to the noetic beauty, he had made himself wholly forgetful of the soul's excellent dignity, or rather of God who had beautified the soul in a godlike manner, he reaped a fruit worthy of his disposition by the divine vote that wisely administers our salvation—not only the corruption and death of the body, and its motion and aptitude easily falling into every passion, but also the instability and unevenness of the material substance outside and about him, and its readiness and ease toward alteration, whether then God, because of the transgression, having mixed it together with our body, and having given to it also, just as to the body, the tendency toward suffering and being corrupted and wholly dissolved (as the wrapping of dead bodies makes clear, he having implanted power, according to what is written, that \"even the creation itself was subjected to corruption, not willingly, but because of him who subjected it in hope\"), or whether from the beginning he created it thus according to foreknowledge because of the foreknown transgression; so that by suffering and being ill-treated through it, he might come to a perception of himself and of his own dignity, and gladly accept also its own stripping away toward the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Συγχωρεῖ γάρ ὁ πάνσοφος τῆς ἡμετέρας ζωῆς προνοητής φυσικῶς χρῆσθαι πολλάκις τά πράγματα ταῖς οἰκείαις ὁρμαῖς πρός σωφρονισμόν ἡμῶν, ἔσθ᾿ ὅπη τῶν ἐμμανῶς αὐτά μεταχειριζομένων διά τῆς περί αὐτά καί ἐξ αὐτῶν συγχύσεώς τε καί ταραχῆς, πρός τό κατά φύσιν ἐραστόν ἐπανάγων τόν τέως ἀλόγιστον ἡμῶν πρός τά παρόντα ἔρωτα. Τριῶν γάρ ὄντων καθολικῶν τρόπων, καθ᾿ οὕς φασι παιδευτικῶς τά ἡμέτερα ἐξιᾶσθαι πάθη, δι᾿ ἑκάστου τρόπου σοφῶς τό τῆς ὕλης ἄτακτον εὐτάκτως\n\nκατά τόν ὑπέρ ἡμᾶς καί κρείττονα λόγον πρός τό ἐγνωσμένον τῷ Θεῷ ἀγαθοπρεπές ἀποτέλεσμα κυβερνωμένης τῆς κακῆς τῶν παθῶν ἀχθηδόνος ἴαμα τίθεται. Ἤ γάρ τῶν προγεγονότων ἁμαρτημάτων ποινήν ἀπαιτούμενοι, ὧν ἴσως οὐδ᾿ ἴχνος τῇ μνήμῃ παρακατέχομεν διά τήν ἄγνοιαν, τυχόν δέ καί μνημονεύοντες τήν δέουσαν τοῖς πλημμεληθεῖσιν ἀντισηκῶσαι διόρθωσιν οὐκ ἀνεχόμεθα, ἤ μή θέλοντες, ἤ μή ἰσχύοντες, διά τήν ἐγγενομένην ἕξιν τῆς κακίας, ἤ τήν ἀσθένειαν καθαιρόμεθα, ἤ παροῦσάν τε καί νεμομένην κακίαν ἀποβαλλόμεθα, καί πρός ἀναστολήν τῆς μελλούσης ἰδεῖν προδιδασκόμεθα, ἤ καρτερίας ἀρίστης καί εὐσεβοῦς ἀνδρείας ὑπόδειγμα θαυμαστόν τοῖς ἄλλοις ἀνθρώποις ἄλλος προτίθεται ἄνθρωπος, ἄνπερ ὑψηλής ᾗ ( τήν διάνοιαν καί τήν ἀρετήν ἐπίδοξος, καί ἱκανός δι᾿ ἑαυτοῦ τῇ ἀκλονήτῳ πρός τά δεινά συμπλοκῇ φανερῶσαι τήν τέως κεκρυμμένην ἀλήθειαν.","english":"For the all-wise Provider of our life often naturally allows things to follow their own impulses for our correction, sometimes, through the confusion and disturbance that arises concerning them and from them among those who handle them madly, leading back to what is by nature lovable our love of present things, which until then was irrational. For since there are three universal modes by which they say our passions are healed instructively, in each mode the disorder of matter is wisely and orderly, according to the reason that is above us and better, being steered toward the good-fitting outcome known to God, and a healing is set for the grievous burden of the passions. For either, being required to pay the penalty for sins committed beforehand—of which perhaps we retain not even a trace in memory because of ignorance, and perhaps even if we remember them we do not endure to render the correction that is due, balanced against the offenses, either unwilling or unable because of the ingrained habit of evil or because of weakness—we are purged; or we cast off evil that is present and distributed, and are taught beforehand to check the evil that is to come; or one man is set before other men as a wonderful example of the best endurance and pious courage, if he is distinguished in understanding and virtue, and is able by his own unshaken grappling with terrors to make manifest the truth that until then was hidden.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Παραινεῖ οὖν τοῖς μηδέν ὑπέρ τήν παροῦσαν ζωήν διανοεῖσθαι δυναμένοις, μή θαῤῤοῦσι τῇ τοῦ σώματος ὑγείᾳ, καί τῷ κατά ῥοῦν φερομένῳ τῶν πραγμάτων δρόμῳ κατά τῶν τούτων ἐστερημένων ἐπαίρεσθαι, ἕως ἡ παροῦσα ἐνέστηκε ζωή, καί τήν φθοράν περίκεινται ταύτην, περί ἥν ἡ τροπή καί ἡ ἀλλοίωσις, ἀδήλου ὄντος τοῦ τί ἐκ τῆς τοῦ σώματος καί τῶν ἐκτός πραγμάτων ἀνωμαλίας τε καί ταραχῆς καί αὐτοῖς συμβήσεται. Τοῦτο γάρ οἶμαι λέγειν αὐτόν διά τοῦ, \" Ἕως ἄν καί παρ᾿ ἑαυτῆς ἡ ὕλη φέρῃ τό ἄτακτον», ἀντί τοῦ, Ἕως ἄν ὑπό φθοράν καί ἀλλοίωσίν ἐστι τοῦτο τό πᾶν, καί τό σῶμα τῆς ταπεινώσεως περικείμεθα, καί ἴσως τοῖς ἐξ αὐτοῦ διά τήν ἔμφυτον ἀσθένειαν πολυτρόποις κακοῖς ὑποκείμεθα· μή κατ᾿ ἀλλήλων ἐπαιρώμεθα διά τήν περί ἡμᾶς ἀνισότητα, ἀλλά μᾶλλον σώφρονι λογισμῷ τήν τῆς ὁμοτίμου φύσεως ἀνωμαλίαν ἐξομαλίσωμεν, τάς τῶν ἄλλων ἐλλείψεις ταῖς ἡμῶν αὐτῶν ἀναπληροῦντες ὑπερβολαῖς. Διό τυχόν καί ἡ παροῦσα συνεχωρήθη πολιτεύεσθαι ἀνωμαλία, ἵνα δειχθῇ ἡ τοῦ ἐν ἡμῖν λόγου δύναμις προτιμῶσα πάντων τήν ἀρετήν. Πάντων γάρ ἀνθρώπων ἡ αὐτή ἐστι τοῦ τε σώματος καί τῶν ἐκτός τροπή καί ἀλλοίωσις, φέρουσά τε καί φερομένη, καί μόνον τοῦτο κεκτημένη σταθερόν τε καί βάσιμον, τό ἄστατον καί φερόμενον.","english":"He therefore advises those who are able to think of nothing beyond the present life, who do not trust in the health of the body, and who are not elated over those deprived of these things by the course of affairs carried along with the current, that while the present life stands and they wear this corruption, about which are turning and alteration, since it is unclear what will befall them from the irregularity and disturbance of the body and of external things. For this, I think, is what he means by \"As long as matter also carries its disorder of itself,\" instead of \"As long as this whole is under corruption and alteration, and we wear the body of humiliation, and perhaps are subject to manifold evils from it because of innate weakness\" — let us not be elated against one another because of the inequality among us, but rather with prudent reasoning let us smooth out the unevenness of our equally honored nature, filling up the deficiencies of others with our own excesses. Therefore perhaps the present inequality was permitted to be lived out, so that the power of the reason within us might be shown, preferring virtue above all things. For the same turning and alteration of the body and of external things belongs to all men, both carrying and being carried, and possessing only this as stable and firm: the unstable and the carried.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Δ (4). «...ΟΥ ΓΑΡ ΕΧΕΙ ΤΙ ΥΨΗΛΟΤΕΡΟΝ Ή ΟΛΩΣ ΕΞΕΙ» Τοῦ αὐτοῦ ἐκ τοῦ εἰς τόν ἅγιον Ἀθανάσιον λόγου, εἰς τό, \"Οὐ γάρ ἔχει τι ὑψηλότερον ἤ ὅλως ἕξει».\n\nΔοκεῖ μοι διά τούτων ἀπολῦσαι πάσης συγκριτικῆς τε καί διακριτικῆς καί ἄλλως πως λεγομένης σχέσεως τόν διδασκόμενον ὁ θεόφρων οὗτος διδάσκαλος. Ἄσχετον γάρ τό τοιοῦτον ( εἶδος τοῦ λόγου φασίν οἱ περί ταῦτα δεινοί, καί ταὐτόν δύνασθαι τῷ ἀσυγκρίτως ὑπέρ πάντα εἶναι λέγειν, ὡς δύναμιν ἔχον ὑπεροχικῆς ἀποφάσεως.\n\nΕ (5). «...ΔΙΑ ΛΟΓΟΥ ΚΑΙ ΘΕΩΡΙΑΣ..».\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό, \" ᾯτινι μέν οὖν ἐξεγένετο διά λόγου καί θεωρίας διασχόντι τήν ὕλην καί τό σαρκικόν τοῦτο, εἴτε νέφος χρή λέγειν, εἴτε προκάλυμμα, Θεῷ συγγενέσθαι, καί τῷ ἀκραιφνεστάτῳ φωτί κραθῆναι, καθ᾿ ὅσον ἐφικτόν ἀνθρωπίνῃ φύσει μακάριος οὗτος τῆς ἐντεῦθεν ἀναβάσεως καί τῆς ἐκεῖσε θεώσεως, ἥν τό γνησίως φιλοσοφῆσαι χαρίζεσθαι, καί τό ὑπέρ τήν ὑλικήν δυάδα γενέσθαι διά τήν ἐν Τριάδι νοουμένην ἑνότητα». Ἐγώ μέν οὐκ οἶμαι ἐλλιπῶς ἔχειν τόν ἀποδοθέντα περί τῆς ἀρετῆς τῶν ἁγίων τοῦ διδασκάλου λόγον, κἄν τινες, ὡς γεγράφατε, τοῦτο νομίζωσι, διά τοῦ","english":"D (4). \"...For it has nothing higher, nor will it ever have.\" From the same author's discourse on Saint Athanasius, on the passage, \"For it has nothing higher, nor will it ever have.\"\n\nIt seems to me that by these words this God-minded teacher releases the one being taught from every comparative and distinguishing and otherwise so-called relation. For such a form of speech is absolute, as those skilled in these matters say, and it can mean the same as \"to be incomparably above all things,\" as having the power of superlative negation.\n\nE (5). \"...through reason and contemplation...\"\n\nFrom the same discourse, on the passage, \"To whomever, then, it was granted, having passed through matter and this fleshly thing—whether one should call it a cloud or a covering—by reason and contemplation, to be joined to God and to be mingled with the purest light, as far as human nature can attain, blessed is this one because of his ascent from here and his deification there, which genuine philosophizing grants, and which being above the material dyad grants because of the unity understood in the Trinity.\" I for my part do not think that the teacher's account concerning the virtue of the saints, which has been set forth, is deficient, even if some, as you have written, think so, because of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"λόγῳ καί θεωρίᾳ μόνον πρακτικῆς δίχα τήν κατά Θεόν τῶν μετελθόντων αὐτήν φιλοσοφίαν εἰπεῖν, τοὐναντίον δέ διηρημένην τῇ πράξει τήν ἀληθῆ περί τά ὄντα κρίσιν αὐτῶν καί ἐνέργειαν, ἥν δή φιλοσοφίαν ὄντως πληρεστάτην ἔγωγε τολμήσας μόνην ὁρίζομαι, μάλα σαφῶς εἰσηγεῖσθαι αὐτόν ὑπολαμβάνω, λόγῳ καί θεωρίᾳ κατορθοῦσθαι αὐτήν ἀποφηνάμενον, ὡς τῷ λόγῳ συνημμένης πάντως τῆς πράξεως, καί τῆς ἐπ᾿ αὐτῇ κρίσεως τῇ θεωρίᾳ περιεχομένης, εἴπερ λόγου μέν τό τάσσειν τήν τοῦ σώματος κίνησιν, οἷον χαλινῷ τινι τῷ ὀρθῷ λογισμῷ τῆς πρός ἀτοπίαν φορᾶς ἐπιστημόνων ἀναχαιτίζοντος, θεωρίας δέ τό τά καλῶς νοηθέντα τε καί κριθέντα ἐμφρόνως αἱρεῖσθαι ψηφίζεσθαι, οἱονεί φῶς παμφαέστατον ( δι᾿ ἀληθοῦς γνώσεως τήν ἀλήθειαν αὐτήν δεικνυούσης· οἷς ἀμφοτέροις μάλιστα καί δημιουργεῖται πᾶσα φιλόσοφος ἀρετή καί φυλάττεται, ὑφ᾿ ὧν καί ἐκφαίνεται διά σώματος οὐχ ὅλη.\n\nΟὐ γάρ χωρεῖται σώματι, χαρακτήρ ὑπάρχουσα θείας δυνάμεως, ἀλλά τινα τῶν αὐτῆς σκιάσματα, καί τοῦτο οὐ δι᾿ ἑαυτήν, διά δέ τό τούς γυμνούς τῆς κατ' αὐτήν χάριτος εἰς μίμησιν ἐλθεῖν τῆς θεοειδοῦς τῶν φιλοθέων ἀνδρῶν ἀναστροφῆς, ἐφ' ᾧ τῇ μετοχῇ τοῦ καλοῦ καί αὐτούς τό τῆς κακίας αἶσχος ἀποθεμένους τῆς τῶν ἀξίων Θεοῦ γενέσθαι μοίρας, ἤ τούς δεομένους ἐπικουρίας τινός ὑπό τῶν δυναμένων τυχεῖν, ἐφ᾿ ᾧ τήν κρυπτομένην τῷ βάθει τῆς ψυχῆς τῶν ἐναρέτων διάθεσιν διά τοῦ σώματος κατά τήν πρᾶξιν φανεῖσαν ἀποδεξαμένους, τήν πᾶσι πάντα γινομένην καί διά πάντων πᾶσι παροῦσαν τοῦ Θεοῦ πρόνοιαν, καί αὐτούς ἀνυμνῆσαι.","english":"I think he very clearly suggests this: that the philosophy according to God of those who have pursued it is to be spoken of as consisting in reason and contemplation alone, apart from practice; but that their true judgment and activity concerning things that exist is divided by practice—which philosophy I myself, daring to define it, call the only truly most complete philosophy. For he declares that it is set right by reason and contemplation, since practice is altogether joined to reason, and the judgment upon it is contained in contemplation—seeing that it belongs to reason to order the movement of the body, checking as with a kind of bridle, by right reasoning, the impulse of those who know toward what is out of place; and it belongs to contemplation to choose and to vote for what has been well conceived and wisely judged, as it were an all-shining light (through true knowledge showing the truth itself). By both of these every philosophic virtue is especially both produced and preserved, and by them it is manifested through the body—not the whole of it.\n\nFor it is not contained by the body, being an impress of divine power, but certain shadows of it are, and this not for its own sake, but so that those who are naked of the grace that is according to it may come to imitate the God-like conduct of men who love God, in order that by participation in the good they too, having put off the shame of wickedness, may become of the portion of those worthy of God; or so that those who need some assistance may obtain it from those who are able, in order that, having accepted the disposition of the virtuous that is hidden in the depth of the soul, revealed through the body in accordance with practice, they may themselves hymn the providence of God, which becomes all things to all and is present to all through all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Ὡς εἴγε μηδείς ἦν ὁ εὖ παθεῖν δεόμενος, ἤ ὁ πρός ἀρετήν παραδείγματι τυπωθῆναι ὀφείλων, αὐτόν ἕκαστον ἀρκεῖν ἑαυτῷ πάντως, ταῖς κατά ψυχήν τῶν ἀρετῶν χάρισιν ἀβρυνόμενον. Καί δίχα τῆς τούτων διά τοῦ σώματος πρός τό ἐμφανές ἀποδείξεως λέγειν οὐκ ἄτοπον.\n\nὉ τοίνυν εὐσεβῶς διά θεωρίας κατανοήσας ὡς ἔχει τά ὄντα, καί διά βουλῆς λογικῆς ἐστοχασμένως τε καί ὀρθῶς τόν περί αὐτῶν ὁρισάμενος λόγον, καί φυλάττων ἑαυτῷ τήν κρίσιν, μᾶλλον δέ ἑαυτόν τῇ κρίσει ἀπαρέγκλιτον, πᾶσαν ὁμοῦ συλλαβών ἔχει τήν ἀρετήν, πρός οὐδέν ἄλλο μετά τήν ἐγνωσμένην ἀλήθειαν ἔτι κινούμενος, καί πάντα παρῆλθε διά σπουδῆς, οὐδενός τό παράπαν λόγον ποιούμενος τῶν ὅσα σαρκός καί κόσμου ἐστί καί λέγεται, ἐνδιαθέτως ἔχων ἤδη τῷ λόγῳ περιεχομένην ἀμάχως τήν πρᾶξιν, οἷα τοῦ ἐφ' ἡμῖν πάντας ἑαυτῷ τοῦ διανοητικοῦ τούς κρατίστους ἀπαθεῖς ἐπικομιζομένους λόγους, καθ᾿ οὕς πᾶσα ἀρετή καί γνῶσίς ἐστι καί ὑφέστηκεν, ὡς δυνάμεις ( ὄντας ψυχῆς λογικῆς, πρός μέν τό εἶναι σώματος οὐδ᾿ ὅλως χρῄζοντας, πρός δέ τό φανῆναι διά τάς εἰρημένας αἰτίας κατά καιρόν αὐτῷ χρῆσθαι οὐκ ἀναινομένους. Φασί γάρ τοῦ διανοητικοῦ εἶναι, ἰδικῶς μέν τάς νοήσεις τῶν νοητῶν, τάς ἀρετάς, τάς ἐπιστήμας τούς τῶν τεχνῶν λόγους, τό προαιρετικόν, τό βουλευτικόν, γενικῶς δέ τάς κρίσεις, τάς συγκαταθέσεις, τάς ἀποφυγάς, τάς ὁρμάς, καί τάς μέν εἶναι μόνης τῆς κατά νοῦν θεωρίας, τάς δέ τῆς κατά τόν λόγον ἐπιστημονικῆς δυνάμεως.","english":"For if no one were in need of being treated well, or were obliged to be formed by a model for virtue, each person would certainly suffice for himself, luxuriating in the graces of the virtues according to the soul. And apart from the manifest demonstration of these through the body, it is not unreasonable to say this.\n\nTherefore, the one who has piously understood through contemplation how beings are, and who through rational deliberation has determined the account concerning them in a well-aimed and correct manner, and who keeps his judgment for himself—or rather keeps himself unwavering in judgment—has gathered all virtue together at once, being moved toward nothing else after the truth he has come to know, and has passed through all things with zeal, making no account at all of any of the things that are and are called of the flesh and the world, having already in his disposition the practice contained ineffably in reason, since all the best powers of the intellective faculty within our control carry with them impassibly the reasons according to which every virtue and knowledge exists and subsists, as being powers of a rational soul, not needing a body at all for their existence, but not refusing to use it at the proper time for their manifestation, for the reasons stated. For they say that it belongs to the intellective faculty specifically: the thoughts of intelligible things, the virtues, the sciences, the reasons of the arts, the faculty of choice, the deliberative faculty; and generally: judgments, assents, avoidances, impulses; and that some belong to contemplation according to the intellect alone, while others belong to the scientific power according to reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Εἰ δέ τούτοις φρουρουμένην οἱ ἅγιοι τήν οἰκείαν ζωήν συνετήρησαν, ἄρα περιληπτικῶς διά τοῦ λόγου καί τῆς θεωρίας ὁ μακάριος οὗτος ἀνήρ πάντας τούς κατ᾿ ἀρετήν καί γνῶσιν εἰσηγήσατο λόγους τοῖς ἁγίοις συνηνειλημμένους, δι᾿ ὧν τῇ κατανοήσει τοῦ Θεοῦ κατά θεωρίαν γνωστικῶς προσανέχοντες ἐμφρόνως κατά λόγον διά τῶν ἀρετῶν τήν θείαν ἑαυτοῖς μορφήν ἐντυπώσαντο, πάντως οὐκ εἶναι ἀναγκαῖον οἰηθείς τήν διά τοῦ σώματος ὀνομάσαι πρᾶξιν, γινώσκων μή ἀρετῆς αὐτήν εἶναι ποιητικήν, ἀλλ᾿ ἐκφαντικήν, καί μόνων τῶν θείων νοημάτων τε καί λογισμῶν ὑπουργόν. Ὡς ἄν δέ καί δι᾿ ἑτέρου τρόπου φανερόν γένηται τό λεγόμενον, φασίν οἱ τῶν καθ᾿ ἡμᾶς πραγμάτων δι᾿ ἀκριβείας μετελθόντες τούς λόγους τοῦ λογικοῦ τό μέν εἶναι θεωρητικόν, τό δέ πρακτικόν· καί θεωρητικόν μέν τό κατά νοῦν, ὡς ἔχει τά\n\nὄντα, πρακτικόν δέ τό βουλευτικόν, τό ὁρίζον τοῖς πρακτικοῖς τόν ὀρθόν λόγον. Καί καλοῦσι τό μέν θεωρητικόν νοῦν, τό δέ πρακτικόν λόγον, καί τό μέν σοφίαν, τό δέ φρόνησιν. Εἰ δέ τοῦτο ἀληθές, ἐκ τῆς αἰτίας ἄρα τήν πρᾶξιν κατά τό εἰκός, ἀλλ᾿ οὐκ ἐκ τῆς ὕλης ὠνόμασεν ὁ διδάσκαλος λόγον, τήν μηδέν ἔχουσαν ἀντικείμενον ἕξιν προσαγορεύσας. Λογικῶς γάρ καί γνωστικῶς, ἀλλ᾿ οὐ πολεμικῶς καί ἀγωνιστικῶς ἐμμέναι τοῖς ἀληθέσιν ὁ θεωρητικός, καί πλήν αὐτῶν ἄλλο τι ὁρᾷν διά τήν πρός αὐτά ἡδονήν οὐκ ἀνέχεται.","english":"If the saints preserved their own life guarded by these things, then this blessed man, comprehensively through reason and contemplation, introduced all the principles according to virtue and knowledge that are gathered together in the saints, through which, attending to the understanding of God in contemplation with knowledge, they wisely and rationally through the virtues stamped the divine form upon themselves—he certainly thought it was not necessary to name the practice that comes through the body, knowing that it is not productive of virtue but manifestive of it, and a servant only of the divine thoughts and reasonings. And so that what is said may become clear also in another way, those among us who have pursued with precision the principles of the rational [soul] say that one part is contemplative and the other practical; and the contemplative is the part according to the intellect, as things exist, while the practical is the deliberative part, which defines right reason for practical matters. And they call the contemplative part intellect, and the practical part reason; and the one wisdom, and the other prudence. If this is true, then the teacher named practice from its cause, as is fitting, and not from its matter, calling it a habit that has nothing opposed to it. For the contemplative man is among true things rationally and knowingly, not polemically and agonistically, and apart from them he cannot bear to see anything else because of the pleasure he has in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Εἰ δέ χρή καί ἄλλως σαφέστερον τοῦτο ποιήσαθαι, πάλιν οἱ τῆς κατ᾿ ἀρετήν τελειότητος τούς λόγους γυμνάσαντές φασι ( τούς μήπω τῆς πρός τήν ὕλην κατά τήν σχέσιν κοινωνίας καθαρούς γεγονότας περί τά πρακτικά καταγίνεσθαι, μικτῆς οὔσης αὐτοῖς ἔτι τῆς περί τά ὄντα κρίσεως, καί εἰσί τρεπτοί, μήπω τήν περί τά τρεπτά σχέσιν ἀποθέμενοι· τούς δέ δι᾿ ἀκρότητα τῷ Θεῷ κατά σχέσιν πλησιάζοντας, καί τῇ τούτου κατανοήσει τό μακάριον καρπουμένους, πρός ἑαυτούς μόνον καί τόν Θεόν ἐστραμμένους τῷ ῥῆξαι γνησίως τῆς ὑλικῆς σχέσεως τά δεσμά τῶν μέν πρακτικῶν καί τῆς ὕλης παντελῶς ἠλλοτριῶσθαι, τῇ δέ θεωρίᾳ καί τῷ Θεῷ προσῳκειῶσθαι. Διό, φασί, καί μένουσιν ἄτρεπτοι, μή ἔχοντες ἔτι τήν πρός τήν ὕλην σχέσιν, καθ᾿ ἥν τῇ ὕλῃ φυσικῶς ἀλλοιουμένῃ παρά φύσιν συνεξαλλοιοῦσθαι ἐξ ἀνάγκης πέφυκεν ὁ τῇ ὕλῃ κατά τήν σχέσιν κεκρατημένος, καί μεγίστης εἰδώς δεῖσθαι δυνάμεως πρός ἀπόθεσιν τῆς ὑλικῆς προσπαθείας τόν αὐτῆς ἐλευθερωθῆναι βουλόμενόν φησιν ὁ διδάσκαλος, \" Ὧ τινι μέν οὖν ἐξεγένετο διά λόγου καί θεωρίας διασχόντι τήν ὕλην καί τό σαρκικόν τοῦτο, εἴτε νέφος χρή λέγειν εἴτε προκάλυμμα, Θεῷ συγγενέσθαι, καί τά ἑξῆς». (6). ΠΩΣ ΕΣΤΙ ΝΕΦΟΣ ΚΑΙ ΠΡΟΚΑΛΥΜΜΑ Η ΣΑΡΞ Πῶς ἐστι νέφος καί προκάλυμμα ἡ σάρξ.","english":"If it is also necessary to make this clearer in another way, again those who have exercised the principles of perfection according to virtue say that those who have not yet become pure of their association with matter according to relation are occupied with practical matters, their judgment concerning beings being still mixed, and they are changeable, not yet having put off their relation to changeable things; but those who through consummate excellence draw near to God according to relation, and who harvest the blessed fruit through the contemplation of him, having turned to themselves alone and to God by genuinely breaking the bonds of material relation, have become wholly estranged from practical matters and from matter, and have been made akin to contemplation and to God. Therefore, they say, they also remain unchangeable, no longer having their relation to matter, according to which the one who is mastered by matter according to relation is naturally bound of necessity to be changed along with matter when it is changed contrary to nature; and the teacher says that the one who wishes to be freed from material attachment needs the greatest power for the putting off of it: \"To whom, then, it was granted, by having separated matter and this fleshly thing—whether one should call it a cloud or a covering—through reason and contemplation, to be united with God,\" and the rest. (6). How the flesh is a cloud and a covering. How the flesh is a cloud and a covering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Διά τί δέ νέφος εἶναι καί προκάλυμμα τήν σάρκα φησίν ὁ διδάσκαλος; ὡς εἰδώς ὅτι πᾶς ἀνθρώπινος νοῦς πλανώμενος, καί τῆς κατά φύσιν ἀπονεύων κινήσεως, περί πάθος καί αἴσθησιν καί αἰσθητά ποιεῖται τήν κίνησιν, οὐκ ἔχων ἄλλοθί ποι κινηθῆναι, τῆς πρός Θεόν φυσικῶς φερούσης κινήσεως διαμαρτήσας, καί διεῖλε τήν σάρκα εἰς πάθος καί αἴσθησιν, σαρκός γάρ ἐμψύχου ἀμφότερα διά τοῦ νέφους καί τοῦ προκαλύμματος ταῦτα δηλώσας. Νέφος γάρ ἐστι τῷ ἡγεμονικῷ τῆς ψυχῆς ἐπισκοτοῦν τό σαρκικόν παθος, καί προκάλυμμά ἐστιν ἡ κατ᾿ αἴσθησιν ἀπάτη, ταῖς ἐπιφανείαις τῶν αἰσθητῶν αὐτήν ἐπερείδουσα καί τῆς πρός τά νοητά διαβάσεως ἀποτειχίζουσα, δι᾿ ὧν ( λήθην τῶν φυσικῶν ἀγαθῶν λαμβάνουσα περί τά αἰσθητά τήν ὅλην αὐτῆς ἐνέργειαν καταστρέφει, θυμούς καί ἐπιθυμίας καί ἡδονάς διά τῶν εἰρημένων ἀπρεπεῖς ἐφευρίσκουσα. Ζ (7). ΠΩΣ ΗΔΟΝΗ ΓΙΝΕΤΑΙ Πῶς ἡδονή γίνεται.\n\nΠᾶσα γάρ ἡδονή τῶν ἀπηγορευμένων ἐκ πάθους διά μέσης αἰσθήσεως πρός τι πάντως γίνεσθαι πέφυκεν αἰσθητόν. Οὐδέ γάρ ἄλλο τί ἐστι ἡδονή ἤ εἴδος αἰσθήσεως ἐν τῷ αἰσθητικῷ διά τινος αἰσθητοῦ μορφουμένης, ἤ τρόπος αἰσθητικῆς ἐνεργείας κατ᾿ ἐπιθυμίαν ἄλογον συνιστάμενος. Ἐπιθυμία γάρ αἰσθήσει προστεθεῖσα εἰς ἡδονήν μεταπίπτει, εἶδος αὐτῇ ἐπάγουσα, καί αἴσθησις κατ᾿ ἐπιθυμίαν κινηθεῖσα ἡδονήν ἀπεργάζεται τό αἰσθητόν προσλαβοῦσα. Γνόντες οὖν οἱ ἅγιοι, ὅτι διά μέσης σαρκός πρός τήν ὕλην ἡ ψυχή παρά φύσιν κινουμένη τήν χοϊκήν μορφήν ὑποδύεται, διά μέσης μᾶλλον ψυχῆς κατά φύσιν αὐτοί πρός τόν Θεόν κινουμένης καί τήν σάρκα","english":"Why does the teacher say that the flesh is a cloud and a covering? Because he knows that every human mind, when it wanders and swerves from its natural motion, makes its motion about passion and sensation and things perceptible, having nowhere else to move, since it has failed of the motion that naturally carries it toward God; and he divided the flesh into passion and sensation, for both of these belong to the ensouled flesh, and he indicated them by the cloud and the covering. For the cloud is the fleshly passion that darkens the ruling part of the soul, and the covering is the deception that comes through sensation, which fixes the soul upon the appearances of perceptible things and walls it off from the passage to intelligible things; through these, receiving forgetfulness of natural goods, it turns its whole activity toward perceptible things, inventing improper rages and desires and pleasures through the things mentioned. Z (7). HOW PLEASURE COMES TO BE. How pleasure comes to be.\n\nFor every pleasure of forbidden things is naturally brought to be in every case from passion, through the medium of sensation, toward some perceptible thing. For pleasure is nothing other than a form of sensation shaped in the sensitive faculty by some perceptible thing, or a mode of sensitive activity constituted according to irrational desire. For desire added to sensation falls into pleasure, bringing a form upon it, and sensation moved according to desire produces pleasure when it has received the perceptible object. The saints, then, knowing that the soul, when it moves contrary to nature toward matter through the medium of the flesh, puts on the earthly form, [know that] rather through the medium of the soul, when it moves according to nature toward God, the flesh also","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"τῷ Θεῷ πρεπόντως οἰκειῶσαι διενοήθησαν, δι᾿ ἀσκήσεως ἀρετῶν ἐνδεχομένως αὐτήν ταῖς θείαις ἐμφάσεσι καλλωπίσαντες.\n\nΗ (8). ΠΩΣ ΚΑΙ ΠΟΣΑΙ ΚΙΝΗΣΕΙΣ ΕΙΣΙ ΨΥΧΗΣ Πῶς καί πόσαι κινήσεις εἰσί ψυχῆς.","english":"They intended to appropriate it fittingly to God, adorning it, as far as possible, through the practice of virtues for the divine impressions.\n\nH (8). How and how many motions of the soul there are.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Τρεῖς γάρ καθολικάς κινήσεις ἔχουσαν τήν ψυχήν εἰς μίαν συναγομένας, ὑπό τῆς χάριτος φωτισθέντες, τήν κατά νοῦν, τήν κατά λόγον, τήν κατά αἴσθησιν, καί τήν μήν ἁπλῆν καί ἀνερμήνευτον, καθ᾿ ἥν ἀγνώστως περί Θεόν κινουμένη κατ᾿ οὐδένα τρόπον ἐξ οὐδενός τῶν ὄντων αὐτόν διά τήν ὑπεροχήν ἐπιγινώσκει, τήν δέ κατ᾿ αἰτίαν ὁριστικήν τοῦ ἀγνώστου καθ᾿ ἥν φυσικῶς κινουμένη τούς ἐπ᾿ αὐτῇ φυσικούς πάντας λόγους τοῦ κατ᾿ αἰτίαν μόνον ἐγνωσμένου μορφωτικούς ὄντας ἑαυτῇ δι᾿ ἐνεργείας ( κατ᾿ ἐπιστήμην ἐπιτίθεται, τήν δέ σύνθετον, καθ᾿ ἥν τῶν ἐκτός ἐφαπτομένη ὡς ἔκ τινων συμβόλων τῶν ὁρατῶν τούς λόγους πρός ἑαυτήν ἀναμμάσσεται, μεγαλοφυῶς διά τούτων κατά τόν ἀληθῆ καί ἄπταιστον τῆς κατά φύσιν κινήσεως τρόπον τόν παρόντα τῶν σκαμμάτων αἰῶνα διέβησαν, τήν μέν αἴσθησιν, ἁπλοῦς διά μέσου τοῦ λόγου πρός τόν νοῦν τούς τῶν αἰσθητῶν πνευματικούς λόγους ἔχουσαν μόνους ἀναβιβάσαντες, τόν δέ λόγον ἑνοειδῶς κατά μίαν ἁπλῆν τε καί ἀδιαίρετον φρόνησιν πρός τόν νοῦν τούς τῶν ὄντων ἔχοντα λόγους ἑνώσαντες, τόν δέ νοῦν τῆς περί τά ὄντα πάντα κινήσεως καθαρῶς ἀπολυθέντα καί αὐτῆς τῆς καθ᾿ αὑτόν φυσικῆς ἐνεργείας ἡρεμοῦντα τῷ Θεῷ προσκομίσαντες, καθ᾿ ὅν ὁλικῶς πρός Θεόν συναχθέντες, ὅλοι ὅλω Θεῷ ἐγκραθῆναι διά τοῦ Πνεύματος ἠξιώθησαν, ὅλην τοῦ ἐπουρανίου κατά τό δυνατόν ἀνθρώποις τήν εἰκόνα φορέσαντες, καί τοσοῦτο ἕλξαντες τῆς θείας ἐμφάσεως, εἰ θέμις τοῦτο εἰπεῖν, ὅσον ἐλχθέντες αὐτοί τῷ Θεῷ συνετέθησαν.","english":"For they had three universal motions of the soul gathered into one, being illumined by grace: the motion according to the intellect, the motion according to reason, the motion according to sense; and indeed the simple and uninterpretable motion, according to which, moving unknowably around God, it knows him in no way from any of existing things because of his transcendence; and the motion that is definitive by cause of the unknown, according to which, moving naturally, it applies itself through activity to all the natural principles within it that are formative of the one known only by cause; and the composite motion, according to which, touching external things, it gathers back to itself the principles of visible things as from certain symbols. Through these, in a manner befitting their great nature, in accordance with the true and unerring mode of natural motion, they passed through the present age of the course; leading up the sense, through reason, to the intellect, possessing only the spiritual principles of sensible things; uniting reason to the intellect in a unified way, according to one simple and undivided wisdom, possessing the principles of existing things; and bringing to God the intellect, purely released from all motion around existing things and at rest even from its own natural activity, according to which, wholly gathered to God, they were deemed worthy to be wholly mingled with the whole God through the Spirit, bearing the whole image of the heavenly as far as is possible for humans, and drawing so much of the divine impression, if it is permitted to say this, as, being drawn, they were themselves united to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Φασί γάρ ἀλλήλων εἶναι παραδείγματα τόν Θεόν καί τόν ἄνθρωπον, καί τοσοῦτον τῷ ἀνθρώπῳ τόν Θεόν διά φιλανθρωπίαν ἀνθρωπίζεσθαι, ὅσον ὁ ἄνθρωπος ἑαυτόν τῷ Θεῷ δι᾿ ἀγάπης δυνηθείς ἀπεθέωσε, καί τοσοῦτον ὑπό Θεοῦ τόν ἄνθρωπον κατά νοῦν ἁρπάζεσθαι πρός τό γνωστόν, ὅσον ὁ ἄνθρωπος τόν ἀόρατον φύσει Θεόν διά τῶν ἀρετῶν ἐφανέρωσεν. Ὑπό ταύτης τοίνυν τῆς κατά λόγον καί θεωρίαν συνισταμένης φιλοσοφίας, καθ᾿ ἥν καί ἡ τοῦ σώματος ἐξ ἀνάγκης εὐγενίζεται φύσις, ἀπλανῶς πρός τόν τοῦ Θεοῦ πόθον τρωθέντες οἱ ἅγιοι διά τῶν ἐνουσῶν αὐτοῖς πρός τά θεῖα φυσικῶν ἐμφάσεων ἀξιοπρεπῶς πρός τόν Θεόν παρεγένοντο, σῶμα καί κόσμον ἀθλητικῶς διασχόντες, ἀλλήλοις ταῦτα περιεχόμενα θεώμενοι, τόν μέν φύσει, τό δέ αἰσθήσει, καί θατέρῳ θάτερον ὑποπίπτον, τῇ κατ᾿ ἐπαλλαγήν θατέρου πρός τό ἕτερον ποιᾷ ἰδιότητι, καί μηδέν τούτων τῷ καθ᾿ ἑαυτόν λόγῳ περιγραφῆς ὑπάρχον ἐλεύθερον, ( καί αἰσχρόν ἡγησάμενοι τοῖς θνητοῖς καί περιγραπτοῖς ἐμφθείρεσθαί τε καί περιγράφεσθαι τῆς ψυχῆς ἐᾶν τό ἀθάνατον καί ἀεικίνητον μόνῳ Θεῷ τῷ ἀθανάτῳ καί πάσης ἀπειρίας ἀνωτέρω ἀλύτως ἑαυτούς ἀνέδησαν, οὐδαμῶς ταῖς κόσμου καί σαρκός ἀνθολκαῖς ἐνδίδοντες, ὅπερ ἐστί πάσης ἀρετῆς τε καί γνώσεως πλήρωσις, οἶμαι δέ ὅτι καί τέλος.","english":"For they say that God and man are paradigms of one another, and that God is humanized to man through love for humanity to the same extent that man, having been able by love to deify himself, has deified himself to God; and that man is rapt by God in intellect toward the knowable to the same extent that man has made manifest by the virtues the God who is invisible by nature. By this philosophy, then, which is constituted by reason and contemplation—through which the noble nature of the body is necessarily ennobled—the saints, having been wounded without error toward the longing for God through the natural impressions of divine things residing in them, came worthily to God, having passed through body and world in an athletic contest, beholding these things as contained in one another—the one by nature, the other by sense—and the one falling under the other by the reciprocal qualitative property of the one toward the other, and none of these being free in its own proper principle from circumscription; and considering it shameful to be corrupted by things mortal and circumscribed and to allow the immortal and ever-moving part of the soul to be circumscribed, they bound themselves indissolubly to God alone, the immortal and beyond all infinity, in no way yielding to the charms of the world and the flesh—which is the fulfillment of every virtue and knowledge, and, I think, also the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Ἀλλά κἄν εἴποτε περί τά τῶν ὄντων θεάματα κεκίνηνται οἱ ἅγιοι, οὐκ ἐπί τῷ αὐτά ἐκεῖνα προηγουμένως θεάσασθαί τε καί γνῶναι καθ' ἡμᾶς ὑλικῶς κεκίνηνται, ἀλλ᾿ ἵνα τόν διά πάντων καί ἐν πᾶσιν ὄντα τε καί φαινόμενον Θεόν πολυτρόπως ὑμνήσωσι καί πολλήν ἑαυτοῖς συναγείρωσι θαύματος δύναμιν καί δοξολογίας ὑπόθεσιν. Ψυχήν γάρ εἰληφότες παρά Θεοῦ νοῦν καί λόγον καί αἴσθησιν ἔχουσαν πρός τῇ νοητῇ καί ταύτην τήν αἰσθητήν, ὥσπερ καί λόγον πρός τῷ ἐνδιαθέτῳ τόν κατά προφοράν καί νοῦν πρός τῷ νοητῷ τόν παθητικόν (ὅν καί φαντασίαν καλοῦσι τοῦ ζώου, καθ᾿ ὅν καί τά λοιπά ζῶα καί ἄλληλα καί ἡμᾶς καί\n\nτούς τόπους οὕς διώδευσαν ἐπιγινώσκουσι, περί ἥν συνίστασθαι τήν αἴσθησίν φασιν οἱ σοφοί τά τοιαῦτα, ὄργανον αὐτῆς οὖσαν ἀντιληπτικόν τῶν αὐτῇ φαντασθέντων), δεῖν ᾠήθησαν τούτων τας ἐνεργείας, εἰκότως οὐχ ἑαυτοῖς, ἀλλά τῷ δεδωκότι Θεῷ, δι᾿ ὅν καί ἐξ οὗ πάντα, προσενέγκαι.","english":"But even if the saints have at some time been moved concerning the visions of beings, they are not moved in order to contemplate and know those very things themselves in the primary sense, in a material way, as we do, but in order that they may hymn in many ways the God who is through all things and in all things, both being and appearing, and may gather for themselves a great power of wonder and a subject for glorification. For having received from God a soul possessing intellect and reason and sense—both the intelligible sense and this sensible one as well, just as they have the spoken word in addition to the inner word, and the passive intellect in addition to the intelligible one (which they also call the imagination of the living creature, by which the other living creatures too recognize both one another and us and the places through which they have passed, and around which the wise in such matters say that sense-perception is constituted, being its organ receptive of the things that have appeared to it)—they thought it necessary to offer the activities of these to God who gave them, rightly, not to themselves, but to the God who gave them, through whom and from whom are all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Τρεῖς γάρ ὄντας καθολικούς τρόπους, ὡς ἀνθρώποις ἐστίν ἐφικτόν, ἐκ τῆς περί τά ὄντα ἀκριβοῦς κατανοήσεως παιδευθέντες, ἐφ᾿ οἷς Ὁ Θεός τά πάντα πεποίηκεν (ἐφ᾿ ᾧ τε γάρ εἶναι, καί εὖ εἶναι, καί ἀεί εἶναι, οὐσιώσας ἡμᾶς ὑπεστήσατο), καί τούς μέν δύο ἄκρους ὄντας, καί μόνου Θεοῦ ἐχομένους, ὡς αἰτίου, τόν δέ ἕτερον μέσον, καί τῆς ἡμετέρας ἠρτημένον γνώμης τε καί κινήσεως, καί δι᾿ ἑαυτοῦ τοῖς ἄκροις τό κυρίως λέγεσθαι παρέχοντα, καί οὗ μή παρόντος ἄχρηστος αὐτοῖς ἡ προσηγορία ( καθίσταται, τό εὖ συνημμένον οὐκ ἔχουσιν, οὐκ ἄλλως δύνασθαι καί προσγενέσθαι αὐτοῖς καί φυλαχθῆναι τήν ἐν τοῖς ἄκροις ἀλήθειαν, ἥν ποιεῖν πέφυκεν τό εὖ εἶναι κατά τό μέσον τοῖς ἄκροις ἐπικιρνώμενον, ἤ τῇ πρός Θεόν ἀεικινησίᾳ διενοήθησαν· Καί λοιπόν τῷ κατά φύσιν ἐντεῦθεν τό ὀπτικόν τῆς ψυχῆς συνεπιτείναντες λόγῳ, καί τρόπον τινά μή δεῖν ἀντιστρόφως χρῆσθαι ταῖς φυσικαῖς ἐνεργείαις, διά τήν ἐξ ἀνάγκης ἐπισημαίνουσαν ταῖς φυσικαῖς δυνάμεσιν ἐκ τοῦ κατά παράχρησιν τρόπου φθοράν, αὐτοῦ βοῶντος τοῦ Λόγου διαῤῥήδην ἀκούσαντες, ὁμαλῶς κατά τόν πρέποντα λόγον τῆς φύσεως πρός τόν αὐτῆς αἴτιον φέρεσθαι ἐδιδάχθησαν, ἵν᾿ ὅθεν ἁπλῶς αὐτοῖς ἐστι τό εἶναι, καί τό ὄντως εἶναί ποτε προστεθέν ὑποδέξωνται. Τί γάρ ἄν καί ἔσται τῇ μή ἑαυτοῦ κατά τό εἶναι αἰτίῳ πρός ἑαυτούς ἴσως λογισάμενοι εἶπον, πρός ἑαυτόν ἤ ἄλλο τι παρά τόν Θεόν κινουμένῳ τό κέρδος, ὁπότε εἰς τόν τοῦ εἶναι λόγον οὐδέν ἑαυτῷ ἀφ᾿ ἑαυτοῦ, ἤ ἄλλου τινός παρά τόν Θεόν περιποιῆσαι δυνήσεται;","english":"For, having been educated from the precise understanding of beings concerning the three universal modes—as is attainable by humans—according to which God has made all things (for he established us in being, ordaining that we be, be well, and be forever), and [seeing] that the two are extremes and are held by God alone as cause, while the other is middle and depends on our own judgment and movement, and through itself grants to the extremes that they be called properly, and without which present the designation is useless to them, since they do not have the well-being conjoined—[they understood] that the truth in the extremes could not otherwise be added to them and preserved, which the well-being naturally produces when it is mingled with the extremes through the middle, except by the unceasing motion toward God. And thenceforth, having stretched the contemplative faculty of the soul together with the natural principle, and having heard the Word himself crying out clearly that it is in a certain way necessary not to use natural energies in reverse, because of the corruption that necessarily attends natural powers from the mode of misuse, they were taught to be borne evenly, according to the fitting principle of nature, toward the cause of nature, so that from where they have being simply, they might also receive the addition of truly being at some time. For what, they said, reckoning perhaps to themselves, will be the gain to those who are not their own cause of being, when moved toward themselves or toward anything else besides God, since in the principle of being they will be able to procure nothing for themselves from themselves or from anything else besides God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Διά τοῦτο τόν μέν νοῦν περί μόνου Θεοῦ καί τῶν αὐτοῦ ἀρετῶν διανοεῖσθαι, καί τῇ ἀῤῥήτῳ δόξῃ τῆς αὐτοῦ μακαριότητος, ἀγνώστως ἐπιβάλλειν, τόν δέ λόγον ἑρμηνευτήν τῶν νοηθένων γίνεσθαι καί ὑμνωδόν, καί τούς πρός αὐτά ἑνοποιούς ὀρθῶς διαλέγεσθαι τρόπους, τήν δέ αἴσθησιν κατά λόγον εὐγενισθεῖσαν τάς ἐν τῷ παντί διαφόρους δυνάμεις τε καί ἐνεργείας φαντασιουμένην τούς ἐν τοῖς οὖσιν ὡς ἐφικτόν τῇ ψυχῇ διαγγέλλειν λόγους διδάξαντες, καί διά τοῦ νοῦ καί τοῦ λόγου, ὥσπερ ναῦν, τήν ψυχήν σοφῶς οἰακίσαντες, τήν ὑγράν ταύτην καί ἄστατον καί ἄλλοτε ἄλλως φερομένην καί διώδευσαν ἴχνεσιν. Θ (9). ΘΕΩΡΙΑ ΤΗΣ ΔΙΑ ΤΗΣ ΘΑΛΑΣΣΗΣ ΔΙΑΒΑΣΕΩΣ ΔΙΑ ΜΩΣΕΩΣ Θεωρία τῆς διά τῆς θαλάσσης διαβάσεως διά Μωσέως. Οὕτω τάχα καί Μωϋσῆς ἐκεῖνος ὁ μέγας τῇ πληγῇ τοῦ ( παντοδυνάμου Λόγου, οὗ σύμβολον ἦν ἴσως ἡ ῥάβδος, θαλάσσης τρόπον τῶν αἰσθητῶν διελών τήν ἀπάτην, ἤ περιελών εἰπεῖν οἰκειότερον, στεῤῥάν καί ἀσάλευτον, τῷ πρός τάς θείας ἐπαγγελίας ἐπειγομένῳ λαῷ τήν ὑπίχνιον παρέσχετο γῆν, τήν ὑπό αἴσθησιν, φημί, φύσιν ὀρθῷ λόγῳ εἶναι θεατήν καί εὐπερίγραπτον καί βίῳ ἀρεταῖς ἠγλαϊσμένῳ βατήν δείξας καί εὐπαρόδευτον, καί μηδένα κίνδυνον ἐκ τῆς ἑκατέρωθεν παφλαζούσης τῶν διακριθένων ὑδάτων, οἷς τέως κεκάλυπτο, ὁρμῆς τοῖς οὕτως αὐτήν διαπερῶσιν ἐπάγουσαν·","english":"For this reason, they taught that the mind should contemplate God alone and His virtues, and should reach out unknowably toward the ineffable glory of His blessedness; that the reason should become the interpreter and hymnist of what has been understood, and should rightly discourse on the modes that unite us to these things; and that the senses, ennobled according to reason, imagining the various powers and energies in the universe, should proclaim to the soul, as far as attainable, the reasons in beings. And through mind and reason, as though steering a ship, they wisely guided the soul, and traced their course through this wet and unstable element, borne now one way and now another. (9) CONTEMPLATION OF THE PASSAGE THROUGH THE SEA BY MOSES. Contemplation of the passage through the sea by Moses. Thus perhaps that great Moses also, by the stroke of the almighty Word—of which the rod was perhaps a symbol—having divided, in the manner of the sea, the deceit of things perceptible, or, to speak more properly, having cut it away, provided to the people hastening toward the divine promises a firm and unshaken land, showing that the nature subject to sense is, by right reason, visible and easily circumscribed and passable and easily traversed by a life adorned with virtues, and that no danger from the surge of the waters parted on either side, by which it had until then been covered, brings upon those who thus cross it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"εἴπερ τῷ κατ᾿ ἀναγωγήν λόγῳ διάκρισις ὑδάτων νοητῆς θαλάττης ἐστίν ἡ τῶν κατ᾿ ἔλλειψιν καί πλεονασμόν ἀντικειμένων ταῖς ἀρεταῖς κακιῶν τῆς πρός ἀλλήλας συνεχείας διάστασις, ἥν πέφυκε λόγος ποιεῖν, καρδίως αὐτῶν καθαψάμενος, καί τοῖς ἐπί Θεόν προτροπάδην ἐπειγομένοις οὐδαμῶς ἀλλήλαις αὐτάς συναφθῆναι συγχωρῶν.\n\nΙ (10). ΘΕΩΡΙΑ ΤΗΣ ΕΙΣ ΤΟ ΟΡΟΣ ΑΝΑΒΑΣΕΩΣ ΤΟΥ ΜΩΣΕΩΣ Θεωρία τῆς εἰς τό ὄρος ἀναβάσεως τοῦ Μωσέως.\n\nΟὕτω πάλιν τῷ καλοῦντι ἑπόμενος Θεῷ, ὑπερσχών πάντα τά τῇδε, εἰς τόν γνόφον εἰσῆλθεν, οὗ ἦν ὁ Θεός, τουτέστιν, εἰς τήν ἀειδῆ καί ἀόρατον καί ἀσώματον διατριβήν, νῷ πάσης ἐλευθέρῳ τῆς πρός ὁτιοῦν πάρεξ Θεοῦ σχέσεως, ἐν ᾗ γενόμενος, ὡς ἐνῆν μάλιστα ἀνθρωπίνην ἀξιωθῆναι φύσιν, οἷον ἔπαθλον τῆς μακαρίας ἐκείνης ἀναβάσεως ἄξιον τήν χρόνου καί φύσεως τήν γένεσιν περιγράφουσαν κομίζεται γνῶσιν, καί τύπον καί παράδειγμα τῶν ἀρετῶν αὐτόν ποιησάμενος τόν Θεόν, πρός ὅν καθάπερ γραφήν εὐφυῶς τοῦ ἀρχετύπου τήν μίμησιν σώζουσαν ἑαυτόν ἀποτυπώσας κάτεισι τοῦ ὄρους, ἧς μετείληφε δόξης κατά τό πρόσωπον ἐπισημαίνων τήν χάριν καί τοῖς ἄλλοις ( ἀνθρώποις, ὥσπερ θεοειδοῦς τύπου τύπον ἑαυτόν γενόμενον ἀφθόνως διδούς καί προτιθέμενος, καί δηλοῖ τοῦτο ποιῶν περί ὧν εἶδέ τε καί ἤκουσε τῷ λαῷ ἐξηγούμενος, καί γραφῇ τοῖς μετ᾿ αὐτόν οἷόν τινα κλῆρον θεόσδοτον παραδιδούς τοῦ Θεοῦ τά μυστήρια. ΙΑ (11). ΘΕΩΡΙΑ ΤΗΣ ΙΗΣΟΥ ΗΓΕΜΟΝΙΑΣ...","english":"If indeed, in the anagogical sense, the dividing of the waters of the intelligible sea is the separation of the vices opposed to the virtues—by deficiency and excess—from their mutual continuity, which reason is naturally capable of effecting when it has laid hold of them in hearts, and it in no way permits them to be joined to one another for those who press eagerly forward toward God.\n\nI (10). CONTEMPLATION OF MOSES' ASCENT TO THE MOUNTAIN. Contemplation of Moses' ascent to the mountain.\n\nThus again, following God who calls, having surpassed all things here below, he entered into the darkness where God was—that is, into the formless and invisible and incorporeal abode, with a mind free from every relation to anything whatsoever besides God. Having come to be in it, as far as human nature could be deemed worthy, he receives as a prize worthy of that blessed ascent the knowledge that circumscribes the genesis of time and nature, and having made God Himself the type and pattern of the virtues, he descends from the mountain, having imprinted himself upon Him as upon a writing that naturally preserves the imitation of the archetype, showing forth upon his face the grace of the glory in which he had participated, and freely giving and setting himself forth to other men as a type of a God-like type; and he makes this clear by doing so, expounding to the people the things he saw and heard, and handing down to those after him, as a kind of God-given inheritance, the mysteries of God. XI (11). CONTEMPLATION OF JESUS' LEADERSHIP...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Θεωρία τῆς Ἰησοῦ ἡγεμονίας, καί τῆς διαβάσεως τοῦ Ἰορδάνου, καί τῆς δευτέρας δι᾿ αὐτοῦ περιτομῆς τοῖς ἐκ πέτρας ξίφεσιν. Οὕτως Ἰησοῦς ὁ Μωσέως διάδοχος, ἵνα τά πολλά τῶν περί αὐτοῦ ἱστορουμένων παραδράμω διά τό πλῆθος, παραλαβών τόν λαόν πολλοῖς πρότερον πρός εὐσέβειαν παιδευθέντα κατά τήν ἔρημον τρόποις, μετά τήν ἐν τῷ ὄρει Μωϋσέως τελευτήν, καί ξένῳ περιτομῆς εἴδει καθαγνίσας αὐτόν ταῖς ἐκ πέτρας μαχαίραις, καί τόν Ἰορδάνην ξηραθέντα τῇ προπομπῇ τῆς θείας κιβωτοῦ τούς τοῦ λαοῦ πάντας ἀτεγγεῖς διαβιβάσας, τόν δι᾿ αὐτοῦ τυπικῶς μηνυόμενον Σωτῆρα Λόγον παρεδήλου, μετά τήν τελευτήν τοῦ γράμματος τῶν νομικῶν διατάξεων τήν ἐν τῷ ὕψει τῶν νοημάτων γινομένην τοῦ ἀληθινοῦ Ἰσραήλ καί ὁρῶντος Θεόν ἡγεμονίαν παραλαβόντα, καί παντός μέν ψυχῆς καί σώματος μολυσμοῦ τῷ τομωτάτῳ λόγῳ τῆς εἰς αὐτόν πίστεως περιτέμνοντα, παντός δέ ὀνειδισμοῦ τῶν πρός ἁμαρτίαν ἐρεθιζόντων ἐλευθεροῦντα, καί τήν ῥέουσαν τοῦ χρόνου φύσιν καί τῶν κινουμένων διαβιβάζοντα πρός τήν τῶν ἀσωμάτων κατάστασιν, τοῖς ὤμοις ἀρετῶν ἐπαιωρουμένην ἔχοντα τήν δεικτικήν τῶν θείων μυστηρίων γνῶσιν.","english":"The contemplation of the leadership of Jesus, and of the crossing of the Jordan, and of the second circumcision performed by him with stone knives. Thus Jesus, the successor of Moses—to pass over the many things recorded about him because of their number—after taking over the people who had previously been educated in the wilderness in many ways toward piety, after the death of Moses on the mountain, and after purifying them with a strange form of circumcision by stone knives, and after leading all the people across the dried-up Jordan through the leading of the divine ark without their getting wet, was prefiguring the Savior Logos who is typologically signified through him: that after the death of the letter of the legal ordinances he receives the leadership of the true Israel—the one that is in the height of the meanings and that sees God—and circumcises every defilement of soul and body with the sharpest word of faith in him, and sets free from every reproach of the things that provoke to sin, and leads across the flowing nature of time and of things that are moved to the condition of incorporeal things, having the knowledge that points to the divine mysteries suspended on the shoulders of the virtues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"ΙΒ (12). ΘΕΩΡΙΑ ΤΗΣ ΙΕΡΙΧΟΥΣ...\n\nΘεωρία τῆς Ἱεριχοῦς καί τῶν ἑπτά περιόδων, καί τῆς κιβωτοῦ καί τῶν σαλπίγγων καί τοῦ ἀναθέματος.\n\n( Οὕτω πάλιν περιόδοις ἑπτά καί σάλπιγξι τοσαύταις σύν ἀλαλαγμῷ μυστικῷ τήν δυσάλωτον ἤ καί ἀνάλωτον εἶναι δόξασαν πόλιν Ἱεριχώ κατασείσας τόν αὐτόν τοῦ Θεοῦ Λόγον μυστικῶς ἐνέφαινεν ὡς νικητήν τοῦ κόσμου καί συντελεστήν τοῦ αἰῶνος, νῷ καί λόγῳ, ἤτοι γνώσει καί ἀρετῇ. Ὧν ἡ κιβωτός καί αἱ σάλπιγγες τύπος ὑπῆρχον, τοῖς ἑπομένοις αὐτῷ τόν αἰσθητόν αἰῶνα εὐάλωτον δεικνύοντα και εὐκαθαίρετον, καί μηδέν τῶν ἐν αὐτῷ πρός ἀπόλαυσιν ἐπιτήδειον τοῖς τῶν θείων ἐρασταῖς ἀγαθῶν, ὡς θανάτῳ καί φθορᾷ συνημμένον καί θείας ἀγανακτήσεως αἴτιον. Καί δηλοῖ Ἄχαρ ὁ τοῦ Χαρμί, ὅπερ ἐστίν ὁ ταραχώδης καί φιλόϋλος λογισμός ὑπέρ τοῦ εἰσοικίσασθαί τι τῶν αἰσθητῶν, τόν οἴκτιστον ἐκεῖνον κατά θείαν ψῆφον ἀπενεγκάμενος θάνατον, ὅν ἐργάζεται λόγος τῷ βάθει τῆς πονηρᾶς συνειδήσεως ἐναποπνίγων τόν οὕτω τιμωρηθῆναι ἄξιον.","english":"The contemplation of Jericho and of the seven circuits, and of the ark and the trumpets and of the anathema.\n\nThus again, by seven circuits and as many trumpets with a mystic shout, having shaken the city of Jericho—which seemed hard to capture or even impossible to capture—he mystically showed the same Word of God to be conqueror of the world and consummator of the age, by mind and reason, that is, by knowledge and virtue. Of these things the ark and the trumpets were a type, showing to those who follow him that the sensible age is easily captured and easily overthrown, and that nothing in it is suitable for the enjoyment of the lovers of divine goods, since it is bound up with death and corruption and is the cause of divine indignation. And Achar the son of Charmi makes this clear—that is, the turbulent and matter-loving thought that would settle some sensible thing within itself—having carried away that most pitiable death by divine decree, which the word works, suffocating in the depth of an evil conscience the one who was thus worthy to be punished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"ΙΓ (13). ΘΕΩΡΙΑ ΤΥΡΟΥ...\n\nΘεωρία Τύρου καί τοῦ αὐτῆς βασιλέως, καί τῆς ἁλώσεως αὐτῆς. Οὕτω πάλιν καθώς γέγραπται, Ἐν τῷ καιρῷ ἐκείνῳ καταλαβόμενος τήν Ἀσσώρ, καί τόν βασιλέα αὐτῆς ἀποκτείνας ἐν ῥομφαίᾳ, καί πᾶν ἐμπνέον ἐξολοθρεύσας ἐν αὐτῇ, ἥτις ἦν πρότερον ἄρχουσα πασῶν τῶν χωρῶν, ἐδιδάσκετο, ὧν μυστηρίων τύπος προβέβλητο τούς λόγους, ὅτι ὁ ἀληθινός Σωτήρ ἡμῶν Ἰησοῦς Χριστός, ὁ Υἱός τοῦ Θεοῦ, ὁ τῶν πονηρῶν καθαιρέτης δυνάμεων, καί κληροδότης τῶν ἀξίων τῆς χάριτος, κατά τόν καιρόν τῆς αὐτοῦ ἐνανθρωπήσεως διά σταυροῦ καταλαβόμενος τήν ἁμαρτίαν καί τόν βασιλέα αὐτῆς τόν διάβολον (ἦρχε γάρ πάντων ποτέ βασιλεύουσα ἡ ἁμαρτία) ἀπέκτεινε τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καί ἐξωλόθρευσεν αὐτῆς πᾶν ἐμπνέον, ( τουτέστι τά πάθη τά ἐν ἡμῖν, καί τά ἐπ᾿ αὐτοῖς αἰσχρά καί πονηρά ἐνθυμήματα, ἵνα μηδέ τό ὁπωσοῦν ἐν τοῖς τοῦ Χριστοῦ καί κατά Χριστόν ζῶσιν ἐμπνέοντος δίκην καθ᾿ ὁτιοῦν ἔχῃ λοιπόν τό κινεῖσθαι καί ζῇν ἡ ἁμαρτία.","english":"13. The contemplation of Tyre.\n\nThe contemplation of Tyre and of its king, and of its capture. Thus again, as it is written, In that time, having taken Asshur and killed its king with the sword, and utterly destroyed every breathing thing in it—which had formerly ruled over all the lands—he was taught of what mysteries the words had been set forth as a type: that our true Savior Jesus Christ, the Son of God, the overthrower of the evil powers and the bestower of the inheritance upon those worthy of grace, at the time of his incarnation, by the cross took captive sin and its king the devil (for sin once reigned as queen over all), and killed him by the word of his power, and utterly destroyed every breathing thing in it (that is, the passions within us, and the shameful and evil thoughts that arise from them), so that sin should no longer have any motion or life whatsoever, in the manner of a breathing thing, among those who live in the things of Christ and according to Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"ΙΔ (14). ΘΕΩΡΙΑ ΕΙΣ ΤΟ, «ΟΙ ΟΥΡΑΝΟΙ ΔΙΗΓΟΥΝΤΑΙ ΔΟΞΑΝ ΘΕΟΥ» Θεωρία εἰς τό, \"Οἱ οὐρανοί διηγοῦνται δόξαν Θεοῦ». Οὕτω Δαβίδ ὁ μετ᾿ ἐκείνους μέν τῷ χρόνῳ, κατ᾿ ἐκείνους δέ τῷ πνεύματι, ἵνα τούς Κριτάς παραδράμω πολλά ἔχοντας ἐν τῷ βίῳ μυστήρια, τήν δόξαν τοῦ Θεοῦ διηγουμένων τῶν οὐρανῶν ἀκούων, καί τήν ποίησιν τῶν χειρῶν αὐτοῦ ἀναγγέλλοντος τοῦ στερεώματος (τό θαυμάσιον, οἷς ψυχήν ὁ Δημιουργός οὐκ ἐνέθηκε), τούς περί θεολογίας νοός ἀκοαῖς παρά τῶν ἀψύχων ὑποδέχετο λόγους, καί τούς τῆς προνοίας καί κρίσεως ἐξ ἀποτελέσματος, κατά τό ἀνθρώποις ἐφικτόν, ἐδιδάσκετο τρόπους, τῶν, οἷς δηλονότι κατά μέρος ποικίλλεται ἡ τοῦ παντός διεξαγωγή, οὐκ ἐφικνούμενος λόγων.\n\nΙΕ (15). ΘΕΩΡΙΑ ΕΙΣ ΤΟ, \" Ο ΠΑΤΗΡ ΜΟΥ ΚΑΙ Η ΜΗΤΗΡ ΜΟΥ ΕΓΚΑΤΕΛΙΠΟΝ ΜΕ. \" Θεωρία εἰς τό, \" Ὁ πατήρ μου καί ἡ μήτηρ μου ἐγκατέλιπόν με. \" Οὕτω πάλιν· Ὁ πατήρ μου καί ἡ μήτηρ μου ἐγκατέλιπόν με, ὁ δέ Κύριος προσελάβετό με, φάσκων τήν τοῦ κατά φύσιν τῆς σαρκός περί γένεσιν καί φθοράν νόμου, καθ᾿ ὅν πάντες διά τήν παράβασιν καί γεννώμεθα καί συνιστάμεθα, καί τῆς τιθηνούσης ἡμᾶς μητρός δίκην αἰσθήσεως ἀπόλειψίν τε καί ἀποφυγήν ( ἀναγκαίαν εἶναι τοῖς τῶν ἀφθάρτων ἐπιθυμηταῖς ἐπικεκρυμμένως, οἶμαι, διηγόρευε· δι᾿ ὧν ὁ μέν ὁρώμενος κόσμος ἀφίεται καί ἀφίησιν, ὁ δέ Κύριος προσλαμβάνεται, καί τῷ πνευματικῷ υἱοθετῶν νόμῳ τούς ἀξίους, καί τοῖς ἀξίοις πατροθετούμενος, δι᾿ ἀρετῆς καί γνώσεως, ὅλον ἑαυτόν ὅλοις αὐτοῖς καθ᾿ ὁμοίωσιν, ὡς ἀγαθός, ἐνδίδωσιν.","english":"14. The contemplation of \"The heavens declare the glory of God.\" Thus David, later in time than those men but in spirit equal to them—so that I may pass over the Judges, who had many mysteries in their life—hearing the heavens declare the glory of God, and the firmament announcing the work of his hands (a wondrous thing, that to which the Creator did not give a soul), received with the ears of his mind words concerning theology from things without soul, and was taught, as far as is attainable by men, the ways of providence and judgment from their outcome, though he could not attain to the reasons by which, in their several parts, the ordering of the whole is varied.\n\n15. The contemplation of \"My father and my mother have forsaken me.\" Thus again: \"My father and my mother have forsaken me, but the Lord took me up,\" declaring, I think, in a hidden way, that for those who desire incorruptible things there is a necessary departure and flight from the law of nature concerning the generation and corruption of the flesh, according to which we are all both born and constituted because of transgression, and from the mother that nurses us, namely sense; by which the visible world is forsaken and forsakes, while the Lord is taken up, and adopting the worthy by the spiritual law of sonship, and being adopted as father by the worthy, through virtue and knowledge, he gives himself wholly to them wholly, in likeness, as one who is good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Ἤ τάχα διά τοῦ πατρός καί τῆς μητρός τόν γραπτόν νόμον καί τήν κατ᾿ αὐτόν σωματικήν λατρείαν αἰνίττεται, ὧν τῇ ὑποχωρήσει τό φῶς τοῦ πνευματικοῦ νόμου ταῖς καρδίαις τῶν ἀξίων ἀνατέλλειν πέφυκε, καί τῆς κατά σάρκα δουλείας ἐλευθερίαν χαρίζεσθαι.\n\nΙ (16). ΘΕΩΡΙΑ ΕΙΣ ΤΗΝ ΟΠΤΑΣΙΑΝ ΗΛΙΟΥ ΤΗΝ ΕΝ ΤΩ ΣΠΗΛΑΙΩ ΧΩΡΗΒ. Θεωρία εἰς τήν ὀπτασίαν Ἠλίου τήν ἐν τῷ σπηλαίῳ Χωρήβ.","english":"Or perhaps by \"father\" and \"mother\" he hints at the written law and the bodily worship according to it, by whose withdrawal the light of the spiritual law naturally rises in the hearts of those who are worthy, and grants freedom from slavery according to the flesh.\n\n16. Contemplation on the vision of Elijah in the cave at Horeb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Οὕτως Ἠλίας ὁ περινόητος μετά τό πῦρ ἐκεῖνο, μετά τόν συσσεισμόν, μετά τό μέγα καί κραταιόν πνεῦμα τό διαλύον ὄρη, ἅ δή ζῆλον καί διάκρισιν εἶναι καί τήν ἐν πληροφορίᾳ πρόθυμον πίστιν ὑπολαμβάνω (ἡ μέν γάρ διάκρισις, ὥσπερ σεισμός τά συνεχῆ, τήν μοχθηρίᾳ πυκνωθεῖσαν ἕξιν διά τῆς ἀρετῆς ἐπισείουσα τῆς κακίας ἐξίστησιν, ὁ δέ ζῆλος πυρός δίκην ἀνάπτων τούς ἔχοντας τῇ ζέσει τοῦ πνεύματος παιδεύειν πείθει τούς ἀσεβεῖς, ἡ δέ πίστις, πνεύματος βιαίου τρόπον, δόξης ἕνεκεν Θεοῦ πρός καθαίρεσιν ὀχυρωμάτων δι᾿ ἐπιδείξεως θαυμάτων ὠθοῦσα τούς ἀπαθεῖς ὕδατος γνωστικοῦ καί πυρός θεοποιοῦ χορηγόν τόν ὄντως πιστόν ἄνθρωπον καθίστησι, καί τῷ μέν τόν δι᾿ ἀγνοίας λιμόν θεραπεύουσα, τῷ δέ τοῖς θύουσι δι᾿ οἰκειότητος τόν Θεόν εὐμενίζουσα, καί τούς τῆς κακίας διδασκάλους λογισμούς τε καί δαίμονας λογοσοφίας κτιννῦσα τῆς τῶν παθῶν δουλείας τούς κεκρατημένους ἐλευθεροῖ) μετά ταῦτα πάντα φωνῆς τῆς ἐν ᾗ ὁ Θεός ὑπῆρχε λεπτῆς αὔρας αἰσθόμενος ( τήν προφορᾷ λόγου καί τρόποις βίου καί ἤθεσι θείαν καί ἀτάραχον καί εἰρηνικήν καί παντελῶς ἄϋλον καί ἁπλῆν καί παντός εἴδους ἐλευθέραν καί σχήματος κατάστασιν, λεχθῆναι ἤ δειχθῆναι μή δυναμένην, μυστικῶς ἐδιδάσκετο.","english":"Thus Elijah, the one perceived in mind, after that fire, after the earthquake, after the great and strong wind that breaks up mountains—which I take to be zeal and discernment and the eager faith that comes with full assurance (for discernment, like an earthquake, shaking the settled habit that has been thickened by wickedness and driving it out of vice by virtue, displaces it; while zeal, kindling like fire, persuades those who possess it to discipline the impious by the boiling of the Spirit; and faith, in the manner of a violent wind, for the sake of the glory of God driving toward the demolition of strongholds through the display of miracles, makes the truly faithful man a provider of the water of knowledge and the fire that deifies—healing by the one the famine that comes through ignorance, and by the other propitiating God for those who sacrifice through kinship, and killing the teachers of wickedness, both thoughts and demons of wordly wisdom, it frees those mastered by the slavery of the passions)—after all these things, perceiving the voice of a thin breeze in which God was present (a divine and undisturbed and peaceful and wholly immaterial and simple state, free of every form and shape, which cannot be spoken or shown), he was mystically taught.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Ἧς καταπλαγείς τε τήν δόξαν καί τῷ κάλλει τρωθείς, τοῦ ζηλωτής εἶναι τό πρός αὐτήν εἶναι μᾶλλον ποθήσας, τουτέστι τοῦ ὑπέρ ἀληθείας μάχεσθαι τό μετά τῆς ἀληθείας δι᾿ ὅλου γενέσθαι, καί μηδέν ἀντικείμενον ὁρᾷν ἤ γινώσκειν τῷ μόνον τόν Θεόν ὅλον δι᾿ ὅλου ἐν πᾶσιν ὄντα ἐπίστασθαι πολλῷ τιμιώτερον κρίνας, ἔτι ὤν ἐν σαρκί πρός αὐτήν ὑπάρχων φυλάττεται, θείῳ ἀρετῶν ἅρματι τήν ὕλην διαπεράσας, ὡς προκατάλυμμα τῆς καθαρᾶς τοῦ νοῦ πρός τά νοητά διαβάσεως, καί τῆς σαρκός τό νέφος τό ἐπισκοτοῦν τῷ ἡγεμονικῷ τῆς ψυχῆς διά τῶν αὐτῆς παθημάτων, ἵνα καί αὐτός ὧν ἐπόθησεν ἀῤῥήτων ἀγαθῶν μέτοχος γένηται, ὡς ἐφικτόν τῷ ἔτι μετά σαρκός τῆς ὑπό φθοράν, καί ἡμῖν τάχα τῶν ἐπηγγελμένων βεβαία γένηται πίστωσις. Τοῦτο γάρ αὐτῷ καί ὁ Θεός ὑπετίθετο διά τῶν οὕτω μυστικῶς δεδραματουργημένων ἀλαλήτως βοῶν, ὅτι παντός ἄλλου ἀγαθοῦ τό μετά Θεοῦ μόνου διά τῆς εἰρήνης εἶναι λυσιτελέστερον.\n\nΙΖ (17). ΘΕΩΡΙΑ ΕΙΣ ΤΟΝ ΕΛΙΣΣΑΙΟΝ, ΤΟΝ ΑΥΤΟΥ ΜΑΘΗΤΗΝ Θεωρία εἰς τόν Ἐλισσαῖον, τόν αὐτοῦ μαθητήν.","english":"Struck with awe at its glory and wounded by its beauty, he desired rather to be with it than to be a zealot for it—that is, rather than to fight for the truth, to become wholly with the truth, and to see or know nothing opposed to it, judging it far more precious to know that God alone is wholly through all things in all things. While still in the flesh, he is kept in the presence of that beauty, having crossed through matter on the divine chariot of the virtues, as a preliminary stripping away of the pure mind's passage to intelligible things, and of the flesh's cloud that darkens the ruling faculty of the soul through its own passions, so that he too might become a partaker of the ineffable good things he desired, as far as is attainable for one still in the flesh that is under corruption, and so that for us too there might perhaps be a sure assurance of the promises. For this is what God also suggested to him, crying out without speech through the things thus mystically enacted, that it is more profitable than any other good to be with God alone through peace.\n\n17. CONTEMPLATION ON ELISHA, HIS OWN DISCIPLE. Contemplation on Elisha, his own disciple.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Οὕτως ὁ τούτου μαθητής καί κληρονόμος τοῦ Πνεύματος Ἐλισσαῖος μηκέτι ταῖς ὑλικαῖς φαντασίαις ἐχομένην ἔχων δι᾿ ἐνεργείας τήν αἴσθησιν, ἅτε διαβαθεῖσαν ἤδη ταῖς κατά νοῦν τοῦ Πνεύματος χάρισι, τάς ταῖς πονηραῖς ἀντιθέτους θείας δυνάμεις περί αὐτόν οὔσας δι᾿ ἄλλης ὀμμάτων ἐνεργείας αὐτός τε ὁρῶν καί τῷ φοιτητῇ τό ὁρᾷν χαριζόμενος ἰσχυροτέραν τῆς ἀσθενείας τήν δύναμιν, λέγω δή τῆς σαρκός, περί ἥν τῆς πονηρίας τά πνεύματα τόν διορατικόν νοῦν ἐνδρεύουσι, πλέον ἔχειν τήν ψυχήν, περί ἥν τῶν ἀγγέλων αἱ φάλαγγες παρεμβάλλουσιν, ( οἷον βασιλικήν εἰκόνα περιϊστάμενοι, καί ἐδιδάσκετο καί ἐδίδασκεν. ΙΗ (18). ΘΕΩΡΙΑ ΕΙΣ ΤΗΝ ΑΝΝΑΝ ΚΑΙ ΤΟΝ ΣΑΜΟΥΗΛ Θεωρία εἰς τήν Ἄνναν καί τόν Σαμουήλ.\n\nΟὕτω καί ἡ μακαρία Ἄννα ἡ τοῦ μεγάλου μήτηρ Σαμουήλ, στεῖρα οὖσα καί ἄτεκνος, παρά τοῦ Θεοῦ καρπόν αἰτησαμένη κοιλίας, καί ἀντιδώσειν καί ἀντιχαρίζεσθαι τό δοθησόμενον τῷ διδόντι καί χαριζομένῳ Θεῷ διά τῆς ἐν τῷ ναῷ προσεδρείας θερμῶς ὑποσχομένη, ἐδίδασκε μυστικῶς τό δεῖν πᾶσαν ψυχήν ἡδονῶν σαρκικῶν στειρεύουσαν, διά τῆς τοῦ Θεοῦ, τῶν ἀρετῶν τά σπέρματα, ἵνα τό βλέπειν","english":"Thus Elisha, his disciple and heir of the Spirit, no longer having his senses held fast by material phantasies through their operation—since they had already been thoroughly penetrated by the graces of the Spirit according to the mind—himself saw the divine powers opposed to the evil ones that were around him through another operation of the eyes, and he granted to the disciple the seeing, [showing] that the power was stronger than the weakness—I mean that of the flesh, around which the spirits of wickedness beset the discerning mind—[and that] the soul had more, around which the ranks of angels encamp (as it were, standing around a royal image), and he was being taught and he was teaching. 18. CONTEMPLATION ON ANNA AND SAMUEL. Contemplation on Anna and Samuel.\n\nThus also the blessed Anna, mother of the great Samuel, being barren and childless, having asked from God the fruit of the womb, and having fervently promised to give back and return the gift to the God who gives and grants it, through her constant attendance in the temple, she was secretly teaching that every soul must be barren of fleshly pleasures, in order that, through God, it might receive the seeds of the virtues, so that the seeing","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"τά ἔμπροσθεν γνωστικῶς δυνάμενον κατά διάνοιαν συλλαβοῦσα ὑπήκοον τοῦ Θεοῦ λόγον καί τεκοῦσα προσενέγκαι δυνηθῇ, διά τῆς κατά τήν θεωρίαν εὐσεβοῦς προσεδρείας, ὡς μέγα χρέος καί τίμιον, μηδέν ἴδιον ἔχειν κρίνουσα, ὥστε δεῖξαι τόν Θεόν μόνον διδόντα τε καί δεχόμενον· καθά πού φησιν ὁ νόμος, Τά δῶρά μου, δόματά μου, καρπώματά μου, διατηρήσετε προσφέρειν μοι, ὡς ἐξ αὐτοῦ τε καί εἰς αὐτόν παντός ἀγαθοῦ καί ἀρχομένου καί λήγοντος. Πέφηκε γάρ ὁ τοῦ Θεοῦ Λόγος οἷς ἄν ἐγγένηται τῆς τε σαρκός ἀθετεῖν τά κινήματα καί τῆς πρός αὐτά τήν ψυχήν ἀναστέλλειν ῥοπῆς, καί πάσης πληροῦν ἀληθοῦς διαγνώσεως. ΙΘ (19). ΘΕΩΡΙΑ ΕΙΣ ΤΟΝ ΑΦΟΡΙΖΟΝΤΑ ΤΗΝ ΑΚΑΘΑΡΤΟΝ ΟΙΚΙΑΝ Θεωρία εἰς τόν ἀφορίζοντα τήν ἀκάθαρτον οἰκίαν. Καί γάρ τόν ἱερέα κατά τήν νομικήν διαταγήν εἰσιόντα εἰς τήν καθ᾿ ὁντιναοῦν τρόπον ἀκάθαρτον οἰκίαν, καί ἀφορίζοντα αὐτήν, καί τά πρός κάθαρσιν διαστέλλοντα τοῖς κεκτημένοις ἀκούων τόν ἀρχιερέα Λόγον δι᾿ αὐτοῦ παραδηλοῦσθαι νοῶ, ( φωτός δίκην καθαρωτάτου εἰσιόντα εἰς τήν ψυχήν, καί τά ἐναγῆ βουλεύματα καί διανοήματα μετά τῶν ὑπαιτίων πράξεων ἐκκαλύπτοντα, καί τούς τῆς ἐπιστροφῆς καί καθάρσεως τρόπους σοφῶς ὑποτιθέμενον. Ὅπερ, οἶμαι, σαφέστερον ἡ τόν μέγαν προφήτην Ἠλίαν ὑποδεξαμένη παραδηλοῦσα ἔλεγεν, Ἄνθρωπε τοῦ Θεοῦ, εἰσῆλθες πρός ἐμέ τοῦ ἀναμνῆσαί με τάς ἀδικίας μου.","english":"...she who has grasped in a knowing way the things that lie before, so far as the mind can comprehend, and has borne the Word of God made obedient, may be able to offer—through her reverent devotion in contemplation—as a great and precious debt, judging that she has nothing of her own, so as to show that God alone is both the giver and the receiver; as the Law says somewhere: My gifts, my offerings, my first-fruits, you shall keep to offer to me, as from him and to him is every good both beginning and ending. For the Word of God has appeared to those in whom he comes, to set aside the motions of the flesh and to check the soul's inclination toward them, and to fill them with all true discernment. 19. CONTEMPLATION ON THE ONE WHO SHUTS UP THE UNCLEAN HOUSE. Contemplation on the one who shuts up the unclean house. For when I hear that the priest, according to the legal ordinance, enters into a house unclean in any manner whatsoever, and shuts it up, and sets forth the means of purification to the owners, I understand that the high-priestly Word is signified through him—entering like the purest light into the soul, and uncovering the polluted counsels and thoughts together with the guilty deeds, and wisely suggesting the ways of conversion and purification. Which, I think, she who received the great prophet Elijah signified more clearly when she said: Man of God, you have come in to me to remind me of my iniquities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Κ (20). ΘΕΩΡΙΑ ΕΙΣ ΤΟΝ ΑΓΙΟΝ ΗΛΙΑΝ, ΚΑΙ ΕΙΣ ΤΗΝ ΣΑΡΑΦΘΙΑΝ ΧΗΡΑΝ Θεωρία εἰς τόν ἅγιον Ἠλίαν, καί εἰς τήν Σαραφθίαν χήραν. Πᾶσα γάρ ψυχή χηρεύουσά τε καλῶν καί ἀρετῆς ἔρημος καί γνώσεως Θεοῦ ἐπειδάν τόν θεῖον καί διαγνωστικόν ὑποδέξηται λόγον, εἰς μνήμην ἐρχομένη τῶν αὐτῆς ἁμαρτημάτων διδάσκεταί πως ἀρετῶν ἄρτοις τόν διατρέφοντα τρέφειν Λόγον, καί ποτίζειν ἀληθείας δόγμασι τήν πηγήν τῆς ζωῆς, καί αὐτῆς τῆς φύσεως τήν εἰς αὐτήν προκρίνειν θεραπείαν, δι᾿ ἧς τε ὑδρία σάρξ τήν ἐπί ταῖς ἀρεταῖς πρακτικήν συντομίαν χορηγήσει, καί ὁ καμψάκης νοῦς τήν τό φῶς συντηροῦσαν τῆς γνώσεως θεωρίαν διηνεκῶς πηγάσεις, καί ὁ ἔμφυτος λογισμός, ὥσπερ ἐκεῖ τῆς χήρας ὁ υἱός, τήν ἐμπαθῆ προτέραν ἀποθέμενος ζωήν τῆς παρά τοῦ Λόγου διδομένης θείας καί ἀληθοῦς γενέσθαι μέτοχος ἀξιωθήσεται ζωῆς. ΚΑ (21). ΘΕΩΡΙΑ ΕΙΣ ΤΗΝ ΜΕΤΑΜΟΡΦΩΣΙΝ ΤΟΥ ΚΥΡΙΟΥ Θεωρία εἰς τήν μεταμόρφωσιν τοῦ Κυρίου.","english":"K (20). Contemplation on Saint Elijah, and on the widow of Zarephath. Contemplation on Saint Elijah, and on the widow of Zarephath. For every soul that is widowed of good things and destitute of virtue and of the knowledge of God, whenever it receives the divine and discerning Word, coming into remembrance of its own sins, is taught in some way to feed with the breads of the virtues the Word who nourishes it, and to give drink with the doctrines of truth to the fountain of life, and to prefer the care of its own nature unto itself, through which the pitcher—the flesh—will supply the practical brevity in the virtues, and the jar—the mind—will continually pour forth the contemplation of knowledge that preserves the light, and the innate reason, like the widow's son there, having put off the former passionate life, will be deemed worthy to become a partaker of the divine and true life given by the Word. KA (21). Contemplation on the Transfiguration of the Lord. Contemplation on the transfiguration of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Οὕτω καί τῶν Χριστοῦ μαθητῶν πρός τοῖς εἰρημένοις τινές, οἷς συναναβῆναί τε καί συνεπαρθῆναι αὐτῷ πρός τό ὄρος τῆς αὐτοῦ φανερώσεως δι᾿ ἀρετῆς ἐπιμέλειαν ἐξεγένετο μεταμορφωθέντα ( θεασάμενοι, τῷ τε φωτί τοῦ προσώπου ἀπρόσιτον, καί τῇ τῶν αἰσθημάτων λαμπρότητι κατάπληκτοι, καί τῇ τῶν ἐκατέρωθεν συνόντων τιμῇ Μωσέως καί Ἠλίου γεγενημένον αἰδεσιμώτερον ἐπεγνωκότες, ἀπό τῆς σαρκός εἰς τό πνεῦμα μετέβησαν, πρίν τήν διά σαρκός ἀποθέσθαι ζωήν, τῇ ἐναλλαγῇ τῶν κατ᾿ αἴσθησιν ἐνεργειῶν ἥν αὐτούς τό Πνεῦμα ἐνήργησε, περιελόν τῆς ἐν αὐτοῖς νοερᾶς δυνάμεως τῶν παθῶν τά καλύμματα, δι᾿ οὖ καθαρθέντες τά τῆς ψυχής καί σώματος αἰσθητήρια τῶν παραδειχθέντων αὐτοῖς μυστηρίων τούς πνευματικούς ἐκπαιδεύονται λόγους. Τήν μέν ἀκτινοφανῶς ἐκλάμπουσαν τοῦ προσώπου πανόλβιον αἴγλην, ὡς πᾶσαν ὀφθαλμῶν νικῶσαν\n\nἐνέργειαν, τῆς ὑπέρ νοῦν καί αἴσθησιν καί οὐσίαν καί γνῶσιν θεότητος αὐτοῦ σύμβολον εἶναι μυστικῶς ἐδιδάσκοντο, ἀπό τοῦ μή ἔχειν αὐτοῦ εἶδος μήτε κάλλος καί τοῦ σάρκα τόν Λόγον γεγενημένον γινώσκειν ἐπί τόν ὡραῖον κάλλει παρά τούς υἱούς τῶν ἀνθρώπων καί τήν ἐν ἀρχῇ αὐτόν εἶναι καί πρός τόν Θεόν εἶναι καί Θεόν εἶναι, ἔννοιαν χειραγωγούμενοι, καί πρός τήν ὡς Μονογενοῦς παρά Πατρός πλήρη χάριτος καί ἀληθείας δόξαν διά τῆς παντελῶς πᾶσιν ἀχώρητον αὐτόν ἀνυμνούσης θεολογικῆς ἀποφάσεως γνωστικῶς ἀναγόμενοι·","english":"Thus also some of Christ's disciples, in addition to what has been said, to whom it was granted by the practice of virtue to go up and be lifted up with him to the mountain of his manifestation, having beheld him transfigured, and being struck with amazement at the inaccessible light of his face and the splendor of his garments, and having recognized him as become more venerable through the honor of Moses and Elijah who were present on either side, passed over from the flesh to the spirit before laying aside the life through the flesh, by the change of the sensory activities which the Spirit worked in them, removing the veils of the passions from the noetic power within them, through which, being purified, they are instructed in the spiritual principles of the mysteries shown to them by the senses of soul and body. The all-blessed radiance of his face, shining forth with rays of light, as surpassing every activity of the eyes, they were mystically taught to be a symbol of his divinity which is beyond mind and sense and essence and knowledge, being led by the hand from the fact that he had no form nor beauty, and from knowing that the Word had become flesh, to the one beautiful in beauty beyond the sons of men, and to the understanding that he was in the beginning, and was with God, and was God, and being led up in a knowing way to the glory, as of the Only-begotten from the Father, full of grace and truth, through the theological negation which utterly proclaims him incomprehensible to all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":94,"ref":"p94","source":"τά δέ λευκανθέντα ἱμάτια τῶν ῥημάτων τῆς ἁγίας Γραφῆς φέρειν σύμβολον, ὡς τηνικαῦτα λαμπρῶν καί τρανῶν καί σαφῶν αὐτοῖς γενομένων, καί παντός γριφώδους αἰνίγματος καί συμβολικοῦ σκιάσματος χωρίς νοουμένων, καί τόν ἐν αὐτοῖς ὄντα τε καί καλυπτόμενον παραδηλούντων λόγον, ὁπηνίκα τήν τε λείαν καί ὀρθήν περί Θεοῦ γνῶσιν ἔλαυνον, καί τῆς πρός τόν κόσμον καί τήν σάρκα προσπαθείας ἠλευθερώθησαν· Ἤ τῆς κτίσεως αὐτῆς κατά περιαίρεσιν τῆς δοκούσης τέως ἐμφαίνεσθαι αὐτῇ τῶν ἠπατημένων καί μόνῃ αἰσθήσει προσδεδεμένων ῥυπαρᾶς ὑπολήψεως, διά τῆς τῶν αὐτήν συμπληρούντων διαφόρων εἰδῶν σοφῆς ποικιλίας, ἀναλόγως ἱματίου τρόπον τήν ἀξίαν τοῦ φοροῦντος τήν τοῦ γενεσιουργοῦ Λόγου ( δύναμιν μηνυούσης. Ἄμφω γάρ ἐπί τοῦ λόγου ἁρμόσει τά λεγόμενα, ἐπεί καί ἀμφοῖν δι᾿ ἀσαφείας κεκάλυπται δι᾿ ἡμᾶς εἰκότως, πρός τό μή τολμᾶν τοῖς ἀχωρήτοις ἀναξίως προσβάλλειν, τῷ μέν ῥητῷ τῆς ἁγίας Γραφῆς, ὡς Λόγος, τῇ δέ κτίσει, ὡς κτίστης καί ποιητής καί τεχνίτης. Ὅθεν ἀναγκαίως ἀμφοτέρων ἐπιδεῖσθαί φημι τόν πρός Θεόν ἀμέπτως εὐθυπορεῖν βουλόμενον, τῆς τε γραφικῆς ἐν πνεύματι γνώσεως, καί τῆς τῶν ὄντων κατά πνεῦμα φυσικῆς θεωρίας· ὥστε ἰσοτίμους καί τά αὐτά ἀλλήλοις παιδεύοντας τούς δύο νόμους, τόν τε φυσικόν καί τόν γραπτόν, καί μηδέτερον θατέρου ἔχοντα πλέον ἤ ἔλαττον, δύνασθαι δεῖξαι, ὡς εἰκός, τόν τελείας ἐραστήν γενέσθαι τῆς σοφίας τέλειον ἐπιθυμοῦντα.","english":"That the whitened garments of the words of Holy Scripture carry a symbol, meaning that at that time they became bright and clear and manifest to them, and were understood without any riddling enigma and symbolic shadow, and that they plainly indicated the Word that is in them and covered by them, when they drove along the smooth and straight knowledge of God and were set free from attachment to the world and the flesh; or [that they carry a symbol] of creation itself, by the removal of the foul supposition that seemed for a while to appear in it to those who were deceived and bound to sense alone, through the wise variegation of the different kinds that fill it, revealing, in the manner of a garment, the worth of the one who wears it—the power of the creative Word. For both meanings will fit what is said about the Word, since both are reasonably veiled from us by obscurity, so that we may not dare to approach the uncontainable things unworthily: the literal text of Holy Scripture, as the Word, and creation, as Creator and Maker and Artisan. Hence I say that one who wishes to walk straight toward God without blame necessarily needs both: the scriptural knowledge in the Spirit and the natural contemplation of beings according to the Spirit; so that the two laws, the natural and the written, being of equal honor and teaching the same things to one another, and neither having more or less than the other, can show—as is fitting—that he has become a perfect lover of wisdom, longing for perfection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"ΚΒ (22). ΘΕΩΡΙΑ ΤΟΥ ΤΕ ΦΥΣΙΚΟΥ ΚΑΙ ΤΟΥ ΓΡΑΠΤΟΥ ΝΟΜΟΥ, ΚΑΙ ΤΗΣ ΑΥΤΩΝ... Θεωρία τοῦ τε φυσικοῦ καί τοῦ γραπτοῦ νόμου, καί τῆς αὐτῶν κατ᾿ ἐπαλλαγήν εἰς ἀλλήλους συνδρομῆς.\n\nΝοῶ τόν μέν ὁμαλῶς ὅτι μάλιστα κατά λόγον διευθυνόμενον διά τῶν ἐν αὐτῷ συμφυῶν θεαμάτων βίβλου τρόπον τό ἐναρμόνιον τοῦ παντός ὕφασμα ἔχοντα, γράμματα μέν καί συλλαβάς ἐχούσης, τά πρός ἡμᾶς πρῶτα, προσεχῆ τε καί μερικά, καί πολλαῖς παχυνόμενα κατά σύνοδον ποιότησι σώματα, ῥήματα δέ, τά τούτων καθολικώτερα, πόῤῥω τε ὄντα καί λεπτότερα, ἐξ ὧν σοφῶς ὁ διαχαράξας καί ἀῤῥήτως αὐτοῖς ἐγκεχαραγμένος λόγος ἐναγινωσκόμενος ἀπαρτίζεται, τήν ὅτι μόνον ἐστίν, οὐχ ὅτι ποτέ δέ ἐστιν οἱανοῦν παρεχόμενος ἔννοιαν, καί διά τῆς εὐσεβοῦς τῶν διαφόρων φαντασιῶν συλλογῆς εἰς μίαν τοῦ ἀληθοῦς εἰκασίαν ἐνάγων, ἀναλόγως ἑαυτόν διά τῶν ὁρατῶν ὡς γενεσιουργός ἐνορᾶσθαι, διδούς· τόν δέ μαθήσει κατορθούμενον, διά τῶν αὐτῷ σοφῶς ὑπηγορευμένων ὥσπερ κόσμον ἄλλον ἐξ οὐρανοῦ καί γῆς καί τῶν ἐν μέσῳ, τῆς ἠθικῆς φημι καί φυσικῆς καί θεολογικῆς φιλοσοφίας συνιστάμενον, ( τήν ἄφατον καταμηνύειν τοῦ ὑπαγορεύσαντος δύναμιν, καί ταὐτόν ἀλλήλοις κατ᾿ ἐπαλλαγήν ὄντας δεικνύοντα τόν μέν γραπτόν τῷ φυσικῷ κατά τήν δύναμιν, τόν δέ φυσικόν ἔμπαλιν τῷ γραπτῷ κατά τήν ἕξιν, καί τόν αὐτόν μηνύοντας καί καλύπτοντας λόγον, τόν μέν τῇ λέξει καί τῷ φαινομένῳ, τό δέ τῇ νοήσει καί τῷ κρυπτομένῳ.","english":"22. Contemplation of both the natural and the written law, and of their mutual convergence into one another through interchange.\n\nI understand that the one who is directed as far as possible in an orderly way by reason, through the innate visions within him, is like a book containing the harmonious woven fabric of the whole: having as its letters and syllables the things that come first to us, immediate and partial, and bodies thickened by the conjunction of many qualities; and as its words, the things more universal than these, both farther off and more subtle, from which the Word who wisely inscribed it and is ineffably engraved upon them is completed when read, granting the notion that he simply is, not that he is ever of any particular kind, and leading through the pious collection of various impressions to a single likeness of the truth, proportionally allowing himself to be seen through visible things as their Creator; and that the one who is set right by learning, through the things wisely suggested to him, is like another world composed of heaven and earth and the things in between—I mean ethical, natural, and theological philosophy—(declaring the ineffable power of the one who suggested it, and showing that they are the same as each other through interchange: the written law corresponding to the natural law in power, and the natural law in turn to the written law in habit, and that they both reveal and conceal the same principle—the one by its wording and appearance, the other by its meaning and what is hidden.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Ὡς γάρ τῆς ἁγίας Γραφῆς τά μέν ῥήματα ἱμάτια λέγοντες, τά δέ νοήματα σάρκας τοῦ Λόγου νοοῦντες, τοῖς μέν καλύπτομεν, τοῖς δέ ἀποκαλύπτομεν, οὕτω καί τῶν γεγονότων τά πρός τό ὁρᾶσθαι προβεβλημένα εἴδη τε καί σχήματα ἱμάτια λέγοντες, τούς δέ καθ᾿ οὕς ἔκτισται ταῦτα\n\nλόγους σάρκας νοοῦντας, ὡσαύτως τοῖς μέν καλύπτομεν, τοῖς δέ ἀποκαλύπτομεν. Κρύπτεται γάρ φαινόμενος ὁ τοῦ παντός δημιουργός καί νομοθέτης Λόγος, κατά φύσιν ὑπάρχων ἀόρατος, καί ἐκφαίνεται κρυπτόμενος, μή λεπτός εἶναι φύσει τοῖς σοφοῖς πιστευόμενος.\n\nΕἴη δέ ἡμῖν τοῦτο δι᾿ ἀποφάσεως ἐκφαίνειν κρυπτόμενον, καί πᾶσαν σχημάτων τε καί αἰνιγμάτων τό ἀληθές εἰκονίζουσαν δύναμιν παρελθεῖν μᾶλλον καί πρός αὐτόν τόν Λόγον ἀπό τοῦ γράμματος καί τῶν φαινομένων κατά τήν τοῦ Πνεύματος δύναμιν ἀῤῥήτως ἀναβιβάζεσθαι, ἤ τοῦτο φαινόμενον κρύπτειν διά τῆς θέσεως γίνεσθαι ἵνα μή καί ἡμεῖς φονευταί τοῦ Λόγου γενόμενοι ἑλληνικῶς τῇ κτίσει λατρεύσωμεν παρά τόν κτίσαντα, μηδέν ἀνώτερον τῶν ὁρωμένων εἶναι πιστεύοντες καί τῶν αἰσθητῶν μεγαλοπρεπέστερον, ἤ μέχρι μόνου τοῦ γράμματος διαβλέποντες τό σῶμα μόνον Ἰουδαϊκῶς περί πολλοῦ ποιησώμεθα, τήν κοιλίαν θεοποιήσαντες, καί τήν αἰσχύνην ἡγησάμενοι δόξαν, τόν αὐτόν τοῖς θεοκτόνοις κλῆρον ἀπενεγκώμεθα, ὡς τόν καθ᾿ ἡμᾶς δι᾿ ἡμᾶς πρός ἡμᾶς γενόμενον διά σώματος καί συλλαβαῖς καί γράμμασι παχυθέντα διά τήν αἴσθησιν, ὅλην τοῦ ἐν ἡμῖν νοεροῦ τήν δύναμιν πρός ἑαυτήν ἐπικλίνασαν, οὐ διαγινώσκοντες ( Λόγον. Φησί γάρ ὁ θεῖος Ἀπόστολος, Τό γράμμα ἀποκτείνει, τό δέ πνεῦμα ζωοποιεῖ.","english":"For just as, when we call the words of Holy Scripture garments and understand the meanings as the flesh of the Word, we cover with the one and uncover with the other, so too with created things: when we call the forms and shapes that are set forth to be seen garments, and understand the reasons according to which these things were created as flesh, in the same way we cover with the one and uncover with the other. For the Creator and Lawgiver of the whole, the Word, being by nature invisible, is hidden while appearing, and is revealed while being hidden, being believed by the wise not to be by nature something slight.\n\nMay it be ours to reveal this hidden One through negation, and to pass beyond every power of shapes and riddles that images the truth, and rather to be raised up ineffably from the letter and from things that appear to the Word himself, according to the power of the Spirit, than to hide this One who appears by our positing—lest we too, becoming murderers of the Word, serve the creation in a Hellenic way rather than the Creator, believing that nothing is higher than things seen and nothing more magnificent than things perceptible; or lest, seeing only as far as the letter, we make much of the body alone in a Jewish way, deifying the belly and reckoning shame to be glory, and carry off the same lot as the God-killers—since we do not discern the One who for our sake came to us through a body, and was thickened by syllables and letters because of sense perception, bending the whole power of the intellect within us toward itself. For the divine Apostle says, The letter kills, but the Spirit gives life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Καί γάρ καθ᾿ αὑτό μόνον τό γράμμα στεργόμενον τόν ἐν αὐτῷ ἀποκτείνειν λόγον τοῖς στέργουσιν εἴωθεν, ὥσπερ καί τό κάλλος τῶν κτισμάτων μή πρός δόξαν τοῦ πεποιηκότος ὁρώμενον τῆς κατά λόγον εὐσεβείας ἀποστερεῖν τούς θεωμένους πέφυκε. Καί πάλιν τό Εὐαγγέλιον, Εἰ μή ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, δηλαδή τῆς κακίας, οὐκ ἄν ἐσώθη πᾶσα σάρξ, τουτέστι πᾶσα περί Θεοῦ εὐσεβής ἔννοια. Κολοβοῦνται γάρ κακίας ἡμέραι, τῆς κατ᾿ αἴσθησιν δημιουργούσης αὐτάς ἐσφαλμένης κρίσεως τῷ λόγῳ περιγραφείσης, καί τοῦ κατ᾿ αὐτόν εὐσεβοῦς δικαιώματος κατόπιν γεγενημένης. Ἀντιχρίστου γάρ οὐδέν διενήνοχεν ὁ τῆς σαρκός νόμος, ἀεί παλαίων τῷ Πνεύματι καί τῷ αὐτοῦ θείῳ νόμῳ ἀντιτασσόμενος, ἕως ἡ παροῦσα ζωή τοῖς ἡττημένοις αὐτῇ προσφιλής ἐστι καί ἐράσμιος, καί οὔπω φανείς ὁ Λόγος τῷ ῥήματι τῆς δυνάμεως ἀνεῖλε, διακρίνας τοῦ ἀθανάτου τό θνητόν, καί τῆς ἐλευθερίας τήν διοχλοῦσαν ἔξω ποιησάμενος δουλείαν, καί τήν ἀλήθειαν αὐτήν καθ᾿ ἑαυτήν ψεύδους καθαράν ἀποδείξας, καί τῶν θείων καί αἰωνίων τά ὑλικά καί πρόσκαιρα ἀποδιορίσας, πρός ἅ πέφυκεν ὁ νοῦς διά τῆς κατ᾿ αἴσθησιν πρός αὐτά οἰκειότητος πλανώμενος ἐπικλίνεσθαι καί τῇ ἀλόγῳ θανατοῦσθαι στοργῇ· πρός ὅν μάλιστα προηγουμένως θεοπρεπής τοῦ Λόγου κατάβασις γίνεται, τοῦ θανάτου τῆς ἀγνοίας αὐτόν ἀνεγείρουσα, καί τῆς πρός τά ὑλικά ἐμπαθοῦς διαθέσεως ἀναστέλλουσα καί πρός τό κατά φύσιν ἐραστόν τήν ἔφεσιν αὐτοῦ ἐπανάγουσα.","english":"For the letter alone, when cherished for its own sake, is accustomed to kill the meaning within it for those who cherish it, just as the beauty of created things, when not viewed for the glory of the Creator, naturally deprives those who contemplate it of the piety that accords with reason. And again the Gospel says, If those days had not been shortened—that is, of wickedness—no flesh would have been saved, that is, every pious conception concerning God. For the days of wickedness are shortened, when the erring judgment of sense that produces them is circumscribed by reason, and the piety that accords with reason is left behind. For the law of the flesh differs in nothing from the Antichrist, always wrestling against the Spirit and opposing His divine law, as long as the present life is dear and lovely to those defeated by it, and the Word has not yet appeared and abolished it by the word of His power, separating the mortal from the immortal, and putting outside the troubling slavery of freedom, and proving the truth itself by itself pure of falsehood, and dividing the material and temporal from the divine and eternal things, toward which the mind, led astray by its affinity through sense, is naturally inclined to lean and to be put to death by irrational affection. Toward this mind especially and in the first place the God-befitting descent of the Word comes, raising it from the death of ignorance, and checking it from its passionate disposition toward material things, and leading its desire back to what is by nature lovely.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Διό ἀναγκαίως οἶμαι δεῖν τοῦ ὑπέρ τά ἐνδύματα μακρῷ κρείσσονος σώματος, τουτέστι τῶν θείων καί ὑψηλῶν νοημάτων, τῆς τε ἁγίας Γραφῆς καί τῶν κατά τήν κτίσιν θεαμάτων, φροντίζειν λογικούς ὄντας, καί διά λόγου πρός Λόγον σπεύδοντας (καθώς φησιν ὁ Λόγος αὐτός, Οὐχί πλέον ἐστίν ἡ ψυχή τῆς τροφῆς, καί τό σῶμα τοῦ ἐνδύματος;) ( μήπως ἐν καιρῷ διαλεγχθῶμεν μηδέν ἔχοντες τούτων ἐπειλημμένοι, τοῦ ὑφεστῶτος καί ὑφιστῶντος τά πάντα Λόγου οὐ περιδραξάμενοι, κατά τήν Αἰγυπτίαν ἐκείνην, ἥτις μόνων τῶν ἱματίων τοῦ Ἰωσήφ ἐπιλαβομένη τῆς τοῦ ἐραστοῦ παντελῶς διήμαρτεν ὁμιλίας.\n\nΟὕτω γάρ ἄν τά τε ἐνδύματα τοῦ Λόγου, φημί δή τά ῥήματα τῆς Γραφῆς, καί τά φαινόμενα κτίσματα, λαμπρά τε καί ἐπίδοξα τῇ ἐναλλαγῇ τῶν περί αὐτόν δογμάτων, καί τῷ θείῳ λόγῳ ἐμπρέποντα διά τῆς ὑψηλῆς θεωρίας, καί ἡμεῖς ἐπί τό ὄρος ἀναβάντες τῆς θείας Μεταμορφώσεως θεασόμεθα, οὐδαμῶς πληκτικῶς εἰργόμενοι τῆς μακαρίας τοῦ Λόγου ἁφῆς κατά τήν Μαγδαληνήν Μαρίαν, κηπουρόν εἶναι δόξασαν τόν Κύριον Ἰησοῦ, καί μόνων τῶν ὑπό γένεσιν καί φθοράν","english":"Therefore I think it is necessary for us, being rational, to care for the body that is far better than garments—that is, the divine and lofty meanings—both of Holy Scripture and of the spectacles in creation, and to hasten through reason toward the Word (just as the Word himself says, \"Is not the soul more than food, and the body than clothing?\"), lest at some time we be convicted, having grasped none of these things, not having laid hold of the Word who subsists and sustains all things—like that Egyptian woman, who, seizing only the garments of Joseph, completely missed converse with her beloved.\n\nFor in this way both the garments of the Word—I mean the words of Scripture—and the visible created things, shining and glorious through the transformation of the doctrines concerning him and resplendent with the divine Word through lofty contemplation, we too, having gone up to the mountain of the divine Transfiguration, will behold, in no way being struck back and prevented from the blessed touch of the Word, like Mary Magdalene, who supposed the Lord Jesus to be a gardener, and [who clung] only to things subject to generation and corruption","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"δημιουργόν οὕτω μηδέν ὑπέρ τήν αἴσθησιν εἶναι νομίζουσαν, ἀλλά καί ὀψόμεθα καί προσκυνήσομεν ζῶντα ἐκ νεκρῶν πρός ἡμᾶς τῶν θυρῶν κεκλεισμένων, γενόμενον, τῆς κατ᾿ αἴσθησιν παντελῶς ἐν ἡμῖν ἐνεργείας ἀποσβεσθείσης, τόν τε Λόγον αὐτόν καί Θεόν πάντα ἐν πᾶσιν ὄντα, καί πάντα ἑαυτοῦ δι᾿ ἀγαθότητα τά μέν νοητά σῶμα, τά δέ αἰσθητά ἱμάτιον πεποιηκότα γνωσόμεθα. Περί ὧν εἰρῆσθαι δοκεῖν οὐκ ἀπεικός τό, Πάντες ὡς ἱμάτιον παλαιωθήσονται, διά τήν ἐπικρατοῦσαν νοῦ τῶν ὁρωμένων φθοράν, καί ὡσεί περιβόλαιον ἑλίξεις αὐτούς, καί ἀλλαγήσονται, διά τήν προσδοκωμένην τῆς ἀφθαρσίας χάριν.\n\nΚΓ (23). ΠΕΡΙ ΤΩΝ ΠΕΝΤΕ ΤΡΟΠΩΝ ΤΗΣ ΦΥΣΙΚΗΣ ΘΕΩΡΙΑΣ ΣΥΝΤΟΜΟΣ ΕΞΗΓΗΣΙΣ Περί τῶν πέντε τρόπων τῆς φυσικῆς θεωρίας σύντομος ἐξήγησις. Πρός τούτοις δέ καί τούς λόγους εἰσόμεθα, τούς τελευταίους δηλαδή καί ἡμῖν ἐφικτούς, ὧν προβέβληται ἡ κτίσις διδάσκαλος, καί τούς αὐτοῖς συνημμένους πέντε τῆς θεωρίας τρόπους, ( οἷς διαιροῦντες τήν κτίσιν οἱ ἅγιοι τούς ἐπ' αὐτῇ μυστικούς μετ᾿ εὐσεβείας συνελέξαντο λόγους, εἰς οὐσίαν, καί κίνησιν, καί διαφοράν, κράσιν τε καί θέσιν, αὐτήν ἐπιμερίσαντες. Ὧν τρεῖς μέν ἔφασαν εἶναί τε πρός ἐπίγνωσιν τοῦ Θεοῦ προηγουμένως καί προβεβλῆσθαι χειραγωγικούς, τόν κατ᾿ οὐσίαν, τόν κατά κίνησιν, τόν κατά διαφοράν, δι᾿ ὧν ὁ Θεός γνωστός τοῖς ἀνθρώποις γίνεται ἐν τῶν ὄντων τάς περί αὐτοῦ ἐμφάσεις συλλεγομένοις ὡς δημιουργοῦ καί προνοητοῦ καί κριτοῦ·","english":"...thinking that the Creator is in no way beyond sense-perception, but we shall both see and worship the one who has risen from the dead for our sake, the doors being shut, when the activity that operates in us through sense-perception has been wholly extinguished, and we shall know the Word himself, who is God, being all in all, and who through his goodness has made all things his own—the intelligible things a body, and the sensible things a garment. Concerning these things it seems not unreasonable that what was said applies: \"All things shall grow old like a garment,\" because of the corruption of the visible things that prevails over the mind, and \"like a cloak you will roll them up, and they shall be changed,\" because of the grace of incorruption that is awaited.\n\n23. A Brief Explanation of the Five Modes of Natural Contemplation. In addition to these things, we shall also know the principles—namely the last and those attainable by us—of which creation has been set forth as teacher, and the five modes of contemplation connected with them (by which the saints, dividing creation, gathered with piety the mystical principles concerning it, apportioning it into substance, motion, difference, mixture, and position. Of these they said that three are primarily directed toward the knowledge of God and have been set forth as guides for the hand—the mode according to substance, the mode according to motion, the mode according to difference—through which God becomes known to men as they gather from existing things the impressions concerning him as Creator and Provider and Judge;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"δύο δέ παιδαγωγικούς πρός ἀρετήν καί τήν πρός Θεόν οἰκείωσιν, τόν κατά κράσιν καί τόν κατά θέσιν, δι᾿ ὧν τυπούμενος, ὁ ἄνθρωπος Θεός γίνηται, τό Θεός εἶναι παθών ἐκ τῶν ὄντων, ὅλην τοῦ Θεοῦ τήν κατ᾿ ἀγαθότητα ἔμφασιν κατά νοῦν ὥσπερ ὁρῶν, καί ἑαυτῷ κατά λόγον ταύτην εἰλικρινεστάτην μορφούμενος. Ὅ γάρ δι᾿ εὐσεβοῦς γνώσεως, φασίν, ὁ καθαρός ὁρᾷν πέφυκε νοῦς, τοῦτο καί παθεῖν δύναται, αὐτό ἐκεῖνο κατά τήν ἕξιν δι᾿ ἀρετῆς γινόμενος. Οἷον, τήν μέν οὐσίαν θεολογίας εἶναι διδάσκαλον, δι᾿ ἧς τῶν ὄντων τό αἴτιον ἐπιζητοῦντες δι᾿ αὐτῶν ὅτι ἔστι διδασκόμεθα, τό τίποτε εἶναι τοῦτο κατ᾿ οὐσίαν γνῶναι μή ἐπιχειροῦντες, ὅτι μηδέ ἔστιν ἐμφάσεως ἐν τοῖς οὖσι τούτου προβολή, δι᾿ ἧς κἄν ποσῶς ὡς δι᾿ αἰτιατοῦ πρός τό αἴτιον ἀνανεύσωμεν· τήν δέ κίνησιν τῆς τῶν ὄντων προνοίας εἶναι ἐμφαντικήν, δι᾿ ἧς τῶν γεγονότων τήν κατ᾿ οὐσίαν ἑκάστου κατ᾿ εἶδος ἀπαράλλακτον ταυτότητα καί ὡσαύτως ἀπαραγχείρητον διεξαγωγήν θεωροῦντες, τόν συνέχοντα καί φυλάττοντα καθ᾿ ἕνωσιν ἄῤῥητον ἀλλήλων εὐκρινῶς ἀφωρισμένα τά πάντα καθ᾿ οὕς ὑπέστησαν ἕκαστα λόγους ἐννοοῦμεν· τήν διαφοράν δέ τῆς κρίσεως εἶναι μηνυτικήν, καθ᾿ ἥν διανομέα σοφόν ἐκ τῆς ἐν ἑκάστῳ τῶν ὄντων συμμέτρου τῷ ὑποκειμένῳ τῆς οὐσίας φυσικῆς δυνάμεως τῶν καθ᾿ ἕκαστα λόγων εἶναι τόν Θεόν παιδευόμεθα· πρόνοιαν δέ φημι νοῦ, οὐ τήν ἐπιστρεπτικήν, καί οἷον οἰκονομικήν τῆς ( τῶν προνοουμένων ἀφ᾿ ὧν οὐ δεῖ ἐφ᾿ ἅ δεῖ ἐπαναγωγῆς, ἀλλά τήν συνεκτικήν τοῦ παντός, καί καθ᾿ οὕς τό πᾶν προηγουμένως ὑπέστη λόγους συντηρητικήν·","english":"But there are two pedagogical means toward virtue and toward intimacy with God—the one by blending and the one by position—by which man, being formed, becomes God, having suffered to be God from the things that exist, beholding, as it were, in his mind the whole expression of God's goodness, and being formed in himself, according to reason, into this most pure expression. For what the pure mind is naturally able to see, they say, through pious knowledge, this it is also able to suffer, becoming that very thing by habit through virtue. For example, the essence is a teacher of theology, through which, seeking the cause of existing things, we are taught through the things themselves that it exists, not attempting to know what this is in essence, since not even is there a projection of this in existing things for expression, through which we might look up, even in some measure, as through an effect to the cause; and the movement of providence over existing things is expressive, through which, contemplating the unvarying identity according to essence of each thing according to species and its equally unerring guidance, we understand the one who holds together and preserves all things, clearly distinguished from one another, in an ineffable unity, according to the principles by which each thing subsists; and the difference of judgment is indicative, according to which we are taught that God is a wise distributor, from the natural power of the essence in each existing thing, proportioned to the subject, of the principles of individual things. And I mean the providence of the mind, not the convertive and, as it were, economic providence of the things provided for—the leading back from things from which one should not to things to which one should—but the cohesive providence of the whole, and the one that preserves the whole according to the principles by which the whole primarily subsists.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"καί κρίσιν, οὐ τήν παιδευτικήν καί οἷον κολαστικήν τῶν ἁμαρτανόντων, ἀλλά τήν σωστικήν καί ἀφοριστικήν τῶν ὄντων διανομήν, καθ᾿ ἥν τῶν γεγονότων ἕκαστα τοῖς καθ᾿ οὕς γεγένηται συνημμένα λόγοις ἀπαράβατον ἔχει τήν ἐν τῇ φυσικῇ ταυτότητι ἀναλλοίωτον νομιμότητα, καθώς ἐξ ἀρχῆς ὁ δημιουργός περί τοῦ εἶναι καί τί εἶναι καί πῶς καί ὁποῖον ἕκαστον ἔκρινέ τε καί ὑπεστήσατο· ἐπεί τοιγε ἡ ἄλλως λεγομένη πρόνοια καί κρίσις ταῖς ἡμῶν προαιρετικαῖς ὁρμαῖς παραπεπήγασι, τῶν μέν φαύλων πολυτρόπως ἀπείργουσαι, πρός δέ τά καλά σοφῶς ἐπιστρέφουσαι, καί τῷ διευθύνειν τά οὐκ ἐφ᾿ ἡμῖν ἐναντίως τοῖς ἐφ᾿ ἡμῖν καί παροῦσαν καί μέλλουσαν καί παρελθοῦσαν κακίαν ἐκτέμνουσαι.\n\nΟὐκ ἄλλην δέ καί ἄλλην πρόνοιαν διά τούτων εἶναι λέγω καί κρίσιν. Μίαν γάρ καί τήν αὐτήν οἶδα κατά τήν δύναμιν, διάφορον δέ ὡς πρός ἡμᾶς καί πολύτροπον τήν ἐνέργειαν ἔχουσαν. Τήν δέ κράσιν τῶν ὄντων ἤτοι σύνθεσιν τῆς ἡμετέρας γνώμης εἶναι σύμβολον. Κραθεῖσα γάρ αὕτη ταῖς ἀρεταῖς, καί ἑαυτῇ ταύτας κεράσασα, τόν κατά διάνοιαν θεοπρεπέστατον καί αὐτήν συνίστησι κόσμον. Τήν δέ θέσιν τοῦ κατά γνώμην ἤθους εἶναι διδάσκαλον, ὡς παγίως ἔχειν περί τό εὖ δόξαν τῷ ῥυθμίζειν ἀντιλόγῳ ὀφείλοντος, ἥκιστα τοῖς συμπίπτουσιν ἐκ τῆς κατά λόγον βάσεως ἀλλοίωσιν τήν οἱανοῦν δεχομένου.","english":"and judgment—not the pedagogical and, so to speak, punitive judgment of those who sin, but the saving and distinguishing distribution of things, according to which each of the things that have come to be, joined to the principles according to which it came to be, possesses an inviolable and unalterable legitimacy in its natural identity, just as from the beginning the Creator judged and established concerning each thing: that it is, and what it is, and how, and of what sort. For indeed the so-called providence and judgment otherwise spoken of have been attached to our deliberate impulses, in many ways restraining the base and wisely turning us toward the good, and by directing the things not in our power in opposition to the things in our power, cutting off present, future, and past evil.\n\nI do not say that providence and judgment are one thing and another through these. For I know them to be one and the same in power, but different in relation to us and having a manifold operation. And the blending of things, that is, the composition, is a symbol of our will. For this will, once blended with the virtues and having blended these with itself, constitutes the most God-befitting cosmos in the mind, and indeed itself. And the position is the teacher of the character according to the will, so that one may hold firmly concerning the good, since it ought to regulate the contrary argument, admitting no alteration whatsoever from the things that befall it, away from its rational foundation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Συνάψαντες δέ πάλιν τῇ κινήσει τήν θέσιν, καί τήν κράσιν τῇ διαφορᾷ, εἰς οὐσίαν καί διαφοράν καί κίνησιν τήν τοῦ παντός ἀδιαιρέτως διέκριναν ὑπόστασιν, καί τῷ κατ᾿ ἐπίνοιαν λόγῳ τεχνικῶς ἐνθεωρεῖσθαι τοῖς αἰτιατοῖς διαφόρως τό αἴτιον κατανοήσαντες ( καί εἶναι καί σοφόν εἶναι καί ζῶν εἶναι εὐσεβῶς τοῦτο κατέλαβον. Καί τόν περί Πατρός καί Υἱοῦ καί ἁγίου Πνεύματος θεοτελῆ καί σωτήριον ἐντεῦθεν ἐδιδάχθησαν λόγον, καθ᾿ ὅν οὐ τόν τοῦ εἶναι μόνον ἁπλῶς τοῦ αἰτίου λόγον μυστικῶς ἐφωτίσθησαν, ἀλλά καί τόν τῆς ὑπάρξεως τρόπον εὐσεβῶς ἐμυήθησαν. Καί πάλιν κατά μόνην τήν θέσιν πᾶσαν τήν κτίσιν περιαθρήσαντες τούς εἰρημένους πέντε εἰς τρεῖς συνέστειλαν θεωρίας τρόπους, ἐξ οὐρανοῦ καί γῆς καί τῶν ἐν μέσῳ ἠθικῆς καί φυσικῆς καί θεολογικῆς φιλοσοφίας διδάσκαλον τήν κτίσιν εἶναι τῷ καθ᾿ ἑαυτήν λόγω ἐπεγνωκότες.\n\nΠάλιν δέ ἐκ μόνης τῆς διαφορᾶς τήν κτίσιν θεωρήσαντες, τουτέστιν ἐν τῶν περιεχόντων καί περιεχομένων, λέγω δέ τοῦ οὐρανοῦ καί τῶν ἐντός εἰς δύο τούς τρεῖς συνήγαγον τρόπους, σοφίαν φημί καί φιλοσοφίαν, τήν μέν ὡς περιεκτικήν καί πάντας θεοπρεπῶς τούς εὐσεβεῖς ἐπ᾿ αὐτῆς λεγομένους ἐπιδεχομένην τρόπους, καί τούς περί τῶν ἄλλων ἐντός ἐαυτῆς μυστικούς τε καί φυσικούς περικλείουσαν λόγους, τήν δέ ὡς ἤθους καί γνώμης, πράξεώς τε καί θεωρίας, καί ἀρετῆς καί γνώσεως συνεκτικήν, καί οἰκειότητι σχετικῇ πρός τήν σοφίαν ὡς αἰτίαν ἀναφερομένην.","english":"Joining position again to motion, and mixture to difference, they distinguished without division the subsistence of the whole into substance, difference, and motion; and having understood that the cause is variously contemplated in its effects by the conceptual principle, in a manner befitting its art—that it is, and is wise, and is living—they grasped this piously. And from this they were taught the God-perfect and saving doctrine concerning the Father, the Son, and the Holy Spirit, according to which they were mystically enlightened not only in the principle of the cause's simple being, but were also piously initiated into the manner of its existence. And again, surveying all creation according to position alone, they reduced the five aforementioned modes to three contemplations, having recognized that creation is, by its own principle, a teacher of ethical, natural, and theological philosophy from heaven and earth and the things in between.\n\nAgain, contemplating creation from difference alone—that is, in the things that contain and the things that are contained, I mean heaven and the things within it—they brought the three modes together into two, I mean wisdom and philosophy: the one as comprehensive, receiving in a God-befitting way all the modes piously ascribed to it, and enclosing within itself the mystical and natural principles concerning other things; the other as cohesive of character and disposition, of action and contemplation, and of virtue and knowledge, and referred by a relational affinity to wisdom as its cause.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Καί πάλιν κατά μόνην τήν κράσιν ἤτοι τήν ἐναρμόνιον τοῦ παντός σύνθεσιν, τήν κτίσιν κατανοήσαντες, καί διά πάντων τῶν ἀλλήλοις ἀῤῥήτως εἰς ἑνός συμπλήρωσιν κόσμου συνδεδεμένων μόνον τόν συνδέοντα καί ἐπισφίγγοντα τῷ ὅλῳ τά μέρη καί ἀλλήλοις δημιουργόν ἐννοήσαντες λόγον τούς δύο εἰς ἕνα θεωρίας συνέκλεισαν τρόπον, καθ᾿ ὅν ἁπλῇ προσβολῇ διά τῶν ἐν τοῖς οὖσι λόγων πρός τό αἴτιον νοῦν διαπορθεύσαντες, καί μόνῳ αὐτῷ ὡς συναγωγῷ τῶν ἐξ αὐτοῦ πάντων καί ἑλκτικῷ προδήσαντες, τοῖς καθ᾿ ἕκαστα τῶν ὅλων τῷ ὑπερβαθῆναι οὐκέτι διαχεόμενοι λόγοις, διά τοῦ πεπεῖσθαι σαφῶς μόνον τόν Θεόν κυρίως εἶναι λοιπόν ἐκ τῆς πρός τά ὄντα ἀκριβοῦς ἐνατενίσεως, καί οὐσίαν τῶν ὄντων καί κίνησιν καί τῶν διαφερόντων εὐκρίνειαν, καί συνοχήν ἀδιάλυτον τῶν ( κεκραμμένων, καί ἵδρυσιν ἀμετάθετον τῶν τεθειμένων, καί πάσης ἁπλῶς τῆς ὁπωσοῦν νοουμένης οὐσίας, καί κινήσεως καί διαφορᾶς, κράσεώς τε καί θέσεως αἴτιον, σοφῶς δι᾿ ἐμφεροῦς ὁμοιότητος τήν κατά τόν αἰσθητόν αἰῶνα μυστικήν θεωρίαν ἐπί τόν κατά διάνοιαν ἐν Πνεύματι διά τῶν ἀρετῶν συμπληρούμενον κόσμον μετήνεγκαν·","english":"And again, having contemplated creation according to mixture alone, that is, the harmonious composition of the whole, and having understood in thought the one Word who binds and holds together the parts to the whole and to one another—the only Creator of all things that are bound together ineffably into the completion of one world—they closed the two into one mode of contemplation, according to which, by a single approach through the principles (logoi) in existing things, they were carried through to the causative Intellect, and having bound themselves beforehand to Him alone as the one who gathers and draws all things that come from Him, they were no longer dispersed among the individual principles of all things by having passed beyond them, because of their clear conviction that God alone is properly what remains, from the accurate gazing upon existing things—both the substance of existing things and their motion, and the distinctness of things that differ, and the indissoluble cohesion of things mixed, and the unchangeable stability of things established, and simply the cause of every substance, motion, and difference, mixture, and position however conceived—they wisely, through a fitting likeness, transferred the mystical contemplation in the sensible age to the world completed in the Spirit according to understanding through the virtues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Καθ᾿ ἥν τούς εἰρημένους τρόπους εἰς ἕνα συναγαγόντες τόν διαφόροις ἀρετῶν εἴδεσι τήν τοῦ κατά διάνοιαν γνωμικοῦ κόσμου οὐσίαν ἐκπληροῦντα δι᾿ ὅλου λόγον μονιότατον ἑαυτοῖς, ὡς ἐφικτόν ἐναπωμόρξαντο, πάντας δηλαδή περάσαντες τούς τῶν ὄντων καί αὐτούς τούς τῶν ἀρετῶν λόγους, μᾶλλον δέ μετά τούτων πρός τόν ὑπέρ τούτους, καί εἰς ὅν οὗτοι καί ἐξ οὗ τό εἶναι τούτοις ἐστίν ὑπερούσιον καί ὑπεράγαθον Λόγον ἀγνώστως ἀναδραμόντες· καί ὅλοι ὅλῳ κατά τό ἐφικτόν τῆς ἐνούσης αὐτοῖς φυσικῆς δυνάμεως ἑνωθέντες τοσοῦτον ἐνδεχομένως ὑπ᾿ αὐτοῦ ἐποιώθησαν, ὥστε καί ἀπό μόνου γνωρίζεσθαι, οἷον ἔσοπτρα διειδέστατα,\n\nὅλου τοῦ ἐνορῶντος Θεοῦ Λόγου τό εἶδος ἀπαραλείπτως διά τῶν θείων αὐτοῦ γνωρισμάτων φαινόμενον ἔχοντες, τῷ ἐλλειφθῆναι μηδένα τῶν παλαιῶν χαρακτήρων, οἱς μηνύεσθαι πέφυκε τό ἀνθρώπινον, πάντων εἰξάντων τοῖς ἀμείνοσιν, οἷον ἀήρ ἀφεγγής φωτί δι᾿ ὅλου μετεγκραθείς. ΚΔ (24). ΘΕΩΡΙΑ ΕΙΣ ΤΟΝ ΜΕΛΧΙΣΕΔΕΚ Θεωρία εἰς τόν Μελχισεδέκ.","english":"Through which, having gathered the aforementioned modes into one, they imprinted upon themselves as far as possible, most stably, the Word who fills the substance of the rational world of the soul's faculty with diverse forms of virtues, having passed through all the principles of beings and even the principles of the virtues themselves—or rather, together with these, having run up in unknowing to the Word who is beyond these, and to whom these owe their being and from whom they have it, the supersubstantial and supergood Word; and being wholly united wholly, as far as possible, by the natural power inherent in them, they were so qualified by him as is possible, that they are known from him alone, as most transparent mirrors, having the form of the whole Word of God who looks into them, appearing without omission through his divine marks, since no ancient character has been left behind by which the human is naturally made known, all having yielded to the better things, like lightless air wholly permeated by light. 24. CONTEMPLATION ON MELCHIZEDEK. Contemplation on Melchizedek.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Ὅπερ, οἶμαι, γνούς καί παθών ὁ θαυμαστός ἐκεῖνος καί μέγας Μελχισεδέκ, περί ὅν τά μεγάλα καί θαυμαστά παρά τῆ Γραφῇ ὁ θεῖος διεξέρχεται λόγος, χρόνου καί φύσεως ὑπεράνω γενέσθαι, καί ὁμοιωθῆναι τῷ Υἱῷ τοῦ Θεοῦ κατηξιώθη, τοιοῦτος ἕξει δηλαδή κατά τήν χάριν ὡς ἐφικτόν γενόμενος, οἷος αὐτός ὁ δοτήρ τῆς χάριτος κατά τήν οὐσίαν ὑπάρχων πιστεύεται. ( Τό γάρ Ἀπάτωρ καί ἀμήτωρ καί ἀγενεαλόγητος περί αὐτοῦ λεγόμενον, οὐκ ἄλλο μηνύειν ὑπονοῶ ἤ τήν ἐγγενομένην αὐτῷ ἐκ τῆς κατ᾿ ἀρετήν ἀκροτάτης χάριτος τελείαν τῶν φυσικῶν γνωρισμάτων ἀπόθεσιν· τό δέ μήτε ἀρχήν ἡμερῶν, μήτε ζωῆς τέλος ἔχειν, τήν χρόνου παντός καί αἰῶνος ἰδιότητα περιγράφουσα γνῶσιν, καί πάσης ὑλικῆς καί ἀΰλου οὐσίας τήν ὕπαρξιν ὑπερβαίνουσαν θεωρίαν μαρτυρεῖ· τό δέ Ἀφωμοιωμένος τῷ Υἱῷ τοῦ Θεοῦ μένει εἰς τό διηνηκές ἱερεύς, τάχα μέχρι τέλους καθ᾿ ἕξιν ἄτρεπτον τῆς θεοειδεστάτης ἀρετῆς καί τῆς θείας καί πρός τόν Θεόν ἐνατενίσεως τό νοερόν ὄμμα ἀνεπίμυστον δυνηθῆναι φυλάξαι παραδηλοῖ. Τῇ φύσει γάρ ἡ ἀρετή μάχεσθαι πέφυκε, καί χρόνῳ καί αἰῶνι ἡ ἀληθής θεωρία, ἵνα ἡ μέν ἀδούλωτος μένοι τοῖς ἄλλοις ὅσα μετά Θεόν εἶναι πιστεύεται, καί ἀκράτητος, ὡς Θεόν μόνον εἰδυῖα γεννήτορα, ἡ δέ ἀπερίγραφος, οὐδενί τῶν ἀρχήν ἤ τέλος ἐχόντων ἐναπομένουσα, ὡς Θεόν δι᾿ ἑαυτῆς εἰκονίζουσα, τόν πάσης ἀρχῆς καί τέλους ὁριστικόν, καί πᾶσαν νόησιν τῶν νοούντων κατ᾿ ἔκστασιν ἄῤῤητον πρός ἑαυτόν ἕλκοντα.","english":"Which, I think, that wonderful and great Melchizedek understood and suffered, concerning whom the divine word in Scripture recounts great and wonderful things, and he was deemed worthy to become above time and nature and to be likened to the Son of God, having become such by grace as is attainable, as he himself who is the giver of grace is believed to be in substance. For the saying about him, \"without father and without mother and without genealogy,\" I suspect indicates nothing other than the perfect setting aside of natural distinguishing marks that came to be in him from the highest grace according to virtue; and \"having neither beginning of days nor end of life\" testifies to a knowledge that circumscribes the peculiarity of all time and age and a contemplation that surpasses the existence of every material and immaterial substance; and \"likened to the Son of God, he remains a priest forever\" perhaps hints that to the end he was able to keep the eye of the mind undefiled in an unchanging state of the most Godlike virtue and of divine contemplation directed toward God. For virtue is by nature at war with nature, and true contemplation with time and age, so that the one may remain unenslaved to all the other things believed to exist after God, and unconquered, as knowing God alone as begetter, and the other may remain uncircumscribed, not abiding in any of the things that have a beginning or an end, as imaging through itself God, who defines every beginning and end, and draws to himself all understanding of those who understand, ineffably, in ecstasy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Ἐξ ὧν ἡ θεῖα ὁμοίωσις δείκνυται, γνώσεώς τέ φημι καί ἀρετῆς, καί δι' ὧν ἡ εἰς μόνον τόν Θεόν ἀκλόνητος ἀγάπη τοῖς ἀξίοις φυλάττεται, καθ᾿ ἥν τό τῆς υἱοθεσίας ἀξίωμα θεοπρεπῶς διδόμενον διηνεκῶς ἐντυγχάνειν Θεῷ καί παρεστάναι χαρίζεται, πρός δυσώπησιν αὐτήν τοῦ ἐντυγχάνοντος τήν θείαν ὁμοίωσιν παρεχόμενον. Ὅθεν εἰκότως ὑπολαμβάνω μή διά χρόνου καί φύσεως, ὑφ᾿ ἅ φυσικῶς ἐτέλει ὁ μέγας Μελχισεδέκ, βίῳ καί λόγῳ ὑπερβαθέντων ἤδη καί παντελῶς καταλελειμμένων προσαγορευθῆναι δεῖν, Ὁ θεῖος αὐτόν ἐδικαίωσε λόγος, ἀλλ᾿ ἐξ ὧν καί δι᾿ ὧν ἑαυτόν μετεποίησε γνωμικῶς, ἀρετῆς· λέγω καί γνώσεως, ὀνομασθῆναι. Ἐφ᾿ ὧν γάρ ἡ γνώμη γενναίως ( διά τῶν ἀρετῶν τόν δυσμαχώτατον τῆς φύσεως κατηγωνίσατο νόμον, καί τήν χρόνου καί αἰῶνος ἰδιότητα διά γνώσως ἀχράντως ἡ τοῦ νοῦ ὑπερίπταται κίνησις, τούτοις οὐκ ἔστιν ἐπιφημίσαι δίκαιον τῶν ἀπολειφθέντων ὡς γνώρισμα τήν ἰδιότητα, ἀλλά μᾶλλον τήν τῶν προσληφθέντων μεγαλοπρέπειαν, ἐξ ὧν καί ἐν οἷς μόνον εἰσί λοιπόν καί ἐπιγινώσκονται. Επεί καί ἡμεῖς φυσικῶς τοῖς ὁρατοῖς ἐπιβάλλοντες ἐκ τῶν χρωμάτων τά σώματα καί γνωρίζομεν καί ὀνομάζομεν, οἷον ὡς φῶς τόν πεφωτισμένον ἀέρα, καί πῦρ τήν οἱανοῦν πυρός ἐξημμένην ὕλην, καί λευκόν τό λευκασμένον σῶμα, καί ὅσα ἄλλα τοιουτότροπα.","english":"From these things the divine likeness is shown—I mean of knowledge and virtue—and through which the unshakable love toward God alone is preserved for those who are worthy, according to which the dignity of adoption, given in a manner befitting God, grants to approach God continually and to stand before him, providing the divine likeness for the entreaty of the one who approaches. Whence I reasonably suppose that it is not by reason of time and nature, under which the great Melchizedek was naturally perfected, that he ought to be addressed—these having already been surpassed in life and reason and completely left behind—as the divine word justified him, but from the things and through the things by which he transformed himself by deliberate choice—I mean of virtue and knowledge—that he was named. For in the case of those where the deliberate choice courageously through the virtues has conquered the most hard-fought law of nature, and the movement of the intellect, through knowledge, flies above the peculiarity of time and age immaculately, it is not right to attach as a distinguishing mark the peculiarity of the things left behind, but rather the magnificence of the things taken up, from which and in which alone they now exist and are known. Since we too, naturally applying ourselves to visible things, recognize and name bodies from their colors—for example, light as the illuminated air, and fire as any matter kindled by fire, and white as the whitened body, and whatever else is of such a kind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Εἰ τοίνυν γνωμικῶς τήν ἀρετήν τῆς φύσεως καί τῶν κατ᾿ αὐτήν ἁπάντων προετίμησε, διά τήν καλήν τοῦ ἐφ᾿ ἡμῖν ἀξιώματος αἵρεσιν, καί πάντα χρόνον καί αἰῶνα κατά τήν γνῶσιν ὑπερηκόντισε, πάντα ὅσα μετά Θεόν κατόπιν ἑαυτοῦ γνωστικῶς κατά τήν θεωρίαν ποιησάμενος, οὐδενί τῶν ὄντων ἐμμείνας ᾧ ἐπιθεωρεῖται τό οἱανοῦν πέρας ὁ θεῖος Μελχισεδέκ, πρός δέ τάς θείας καί ἀνάρχους\n\nκαί ἀθανάτους [οὐσίας] τοῦ Θεοῦ διά τοῦ Λόγου κατά χάριν ἐν Πνεύματι γεγέννηται, καί σῶαν καί ἀληθῆ ἐν ἑαυτῷ φέρει τοῦ γεννήσαντος Θεοῦ τήν ὁμοίωσιν (ἐπεί καί πᾶσα γέννησις ταὐτόν τῷ γεννῶντι πέφυκεν ἀποτελεῖν τό γεννώμενον· Τό γάρ γεγεννημένον, φησίν, ἐκ τῆς σαρκός, σάρξ ἐστι, τό δέ γεγεννημένον ἐκ τοῦ Πνεύματος πνεῦμά ἐστιν), εἰκότως οὐκ ἐκ τῶν φυσικῶν καί χρονικῶν ἰδιωμάτων, οἶς πατήρ τε καί μήτηρ καί γενεαλογία, ἀρχή τε καί τέλος ἡμερῶν περιέχεται, ἅπερ φθάσας ἑαυτοῦ παντελῶς ἐπελύσατο, ἀλλ᾿ ἐκ τῶν θείων καί μακαρίων γνωρισμάτων, οἷς τό εἶδος ἑαυτῷ μετεποίησεν, ὠνομάσθη, ὧν οὐκ ἐφικνεῖται οὐ χρόνος, οὐ φύσις, οὐ λόγος, οὐ νοῦς, οὐδ᾿ ἄλλο τι κατά περιγραφήν φάναι τῶν ὄντων οὐδέν.","english":"If, then, he preferred virtue in his deliberate choice to nature and to all things according to nature, because of the noble choice of the dignity that is in our power, and surpassed every time and age in knowledge, having made all things that are after God to be behind himself cognitively in contemplation, and having remained in none of the things that exist in which any limit at all is observed—the divine Melchizedek—but has been born toward the divine and unoriginate and immortal [essences] of God through the Word by grace in the Spirit, and bears in himself the likeness of the God who begot him, whole and true (since every begetting naturally produces the begotten as the same as the begetter; for \"that which has been begotten,\" he says, \"of the flesh is flesh, and that which has been begotten of the Spirit is spirit\"), reasonably he was named not from the natural and temporal peculiarities, by which father and mother and genealogy, beginning and end of days are comprised—which he, having anticipated, completely dissolved for himself—but from the divine and blessed marks of distinction, by which he transformed his form for himself, which neither time, nor nature, nor reason, nor mind, nor anything else at all of existing things, so to speak, attains by circumscription.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","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."}]},{"i":108,"ref":"p108","source":"Ἀπάτωρ οὖν καί ἀμήτωρ καί ἀνενεαλόγητος, μήτε ἀρχήν ἡμερῶν, μήτε τέλος ζωῆς ἔχων, ἀναγέγραπται ὁ μέγας Μελχισεδέκ, ὡς ὁ ἀληθής τῶν θεοφόρων ἀνδρῶν ( τά περί αὐτοῦ διεσάφησε λόγος, οὐ διά τήν φύσιν τήν κτιστήν καί ἐξ οὐκ ὄντων, καθ᾿ ἥν τοῦ εἶναι ἤρξατό τε καί ἔληξεν, ἀλλά διά τήν χάριν τήν θείαν καί ἄκτιστον, καί ἀεί οὖσαν ὑπέρ πᾶσαν φύσιν καί πάντα χρόνον, ἐκ τοῦ ἀεί ὄντος Θεοῦ, καθ᾿ ἥν δι᾿ ὅλου μόνην ὅλος γνωμικῶς γεννηθείς ἐπιγινώσκεται. Μόνος δέ τοῦτο ὤν τῇ Γραφῇ τετήρηται, ὡς πρῶτος ἴσως ὑπέρ τήν ὕλην καί τό εἶδος κατά τήν ἀρετήν γενόμενος, ἅπερ διά τοῦ ἀπάτωρ καί ἀμήτωρ καί ἀγενεαλόγητος δηλοῦσθαι δύναται, καί ὡς πάντα τά ὑπό χρόνον καί αἰῶνα κατά τήν γνῶσιν παρελθών, ὧν τό εἶναι χρονικῶς τῆς γενέσεως ἤρξατο τό ποτέ εἶναι οὐκ ἠρνημένης, οὐδ᾿ ὁτιοῦν τῷ κατά διάνοιαν θείῳ δρόμῳ ἐνσκάσας ὅπερ σημαίνει τυχόν τό μήτε ἀρχήν ἡμερῶν μήτε τέλος ζωῆς ἔχειν· καί ὡς ἐξῃρημένως, κρυφίως τε καί σεσιγημένως, καί συνελόντα εἰπεῖν, ἀγνώστως, μετά πᾶσαν τῶν ὄντων πάντων ἀφαίρεσιν κατά νοῦν εἰς αὐτόν εἰσδύς τόν Θεόν, καί ὅλος ὅλῳ ποιωθείς τε καί μεταποιωθείς, ὅπερ τό, Ἀφωμοιωμένος δέ τῷ Υἱῷ τοῦ Θεοῦ μένει ἱερεύς εἰς τό διηνεκές ὑπεμφαίνειν δύναται. Πᾶς γάρ τις τῶν ἁγίων, οὗτινος κατ᾿ ἐξαίρετον ἀπήρξατο καλοῦ, κατ᾿ αὐτό καί τύπος εἶναι τοῦ δοτῆρος Θεοῦ ἀνηγόρευται.","english":"Therefore Melchizedek the great is recorded as fatherless, motherless, and without genealogy, having neither beginning of days nor end of life, as the true account of the God-bearing men made clear concerning him—not because of the created nature that came from non-being, according to which he both began to be and ceased, but because of the divine and uncreated grace, which always exists beyond all nature and every time, from the God who always is, according to which he is recognized as having been born wholly in his deliberative faculty to that grace alone. And he alone has been preserved in Scripture as having this, perhaps as the first to come to be beyond matter and form according to virtue—which things can be signified by \"fatherless,\" \"motherless,\" and \"without genealogy\"—and as having passed beyond all things under time and age in knowledge, things whose being began temporally with generation, the \"once\" of their being not being denied, nor having stumbled in any way in the divine course of thought, which perhaps signifies having neither beginning of days nor end of life; and as having entered, in an exceptional, hidden, and silent manner—and, to speak concisely, unknowably—after every abstraction of all beings, in mind into God himself, and having been wholly made and transformed wholly into the whole, which \"having been made like to the Son of God, he remains a priest forever\" can suggest. For every one of the saints, whatever good he began with in an exceptional way, is proclaimed in that very respect to be a type of God the giver.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Καθ᾿ ὅ σημαινόμενον καί οὗτος ὁ μέγας Μελχισεδέκ διά τήν ἐμποιηθεῖσαν αὐτῷ θείαν ἀρετήν εἰκών εἶναι κατηξίωται Χριστοῦ τοῦ Θεοῦ, καί τῶν ἀποῤῥήτων αὐτοῦ μυστηρίων, εἰς ὅν πάντες μέν οἱ ἅγιοι συνάγονται ὡς ἀρχέτυπον καί τῆς ἐν ἑκάστῳ αὐτῶν τοῦ καλοῦ ἐμφάσεως αἴτιον, μάλιστα δέ οὗτος, ὡς τῶν ἄλλων ἁπάντων πλείους ἐν ἑαυτῷ φέρων τοῦ Χριστοῦ τάς ὑποτυπώσεις. ΚΕ (25). ΕΞΗΓΗΣΙΣ ΕΙΣ ΤΟΝ ΚΥΡΙΟΝ, ΠΕΡΙ ΤΩΝ ΛΕΓΟΜΕΝΩΝ ΕΙΣ ΤΟΝ ΜΕΛΧΙΣΕΔΕΚ Ἐξήγησις εἰς τόν Κύριον, περί τῶν λεγομένων εἰς τόν Μελχισεδέκ. Μονώτατος γάρ ὁ Κύριος ἡμῶν καί Θεός Ἰησοῦς Χριστός ( φύσει καί ἀληθείᾳ ἀπάτωρ ἐστί καί ἀμήτωρ καί ἀγενεαλόγητος, καί μήτε ἀρχήν ἡμερῶν μήτε ζωῆς τέλος ἔχων· ἀμήτωρ μέν διά τό ἄυλον καί ἀσώματον καί παντελῶς ἄγνωστον τῆς ἄνω ἐκ τοῦ Πατρός προαιωνίου γεννήσεως· ἀπάτωρ δέ κατά τήν κάτω καί χρονικήν ἐκ τῆς μητρός καί ἐνσώματον γέννησιν, ἧς κατά τήν σύλληψιν τό διά σπορᾶς εἶδος οὐ κατεστήσατο· ἀγενεαλόγητος δέ ὡς ἀμφοῖν αὐτοῦ τῶν γεννήσεων τόν τρόπον ἔχων καθόλου τοῖς πᾶσιν ἄβατον καί ἀκατάληπτον. Τό δέ μήτε ἀρχήν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ὡς ἄναρχος καί ἀτελεύτητος καί παντελῶς ἄπειρος, οἶα φύσει Θεός· μένει δέ ἱερεύς εἰς τόν αἰῶνα, ὡς μηδενί θανάτῳ κακίας ἤ φύσεως τοῦ εἶναι παυόμενος, ὅτι Θεός καί πάσης τῆς κατά φύσιν καί ἀρετήν ζωῆς χορηγός. Μή νόμιζε δέ ταύτης τινά ἀμοιρεῖν τῆς χάριτος, ἐπειδή περί μόνου τοῦ μεγάλου Μελχισεδέκ ὁ λόγος αὐτήν διωρίσατο. Πᾶσι γάρ ἴσως ὁ Θεός τήν πρός σωτηρίαν φυσικῶς ἐνέθηκε δύναμιν, ἵνα ἕκαστος βουλόμενος τῆς θείας μεταποιεῖσθαι χάριτος δύνηται·","english":"In this sense this great Melchizedek too, because of the divine virtue implanted in him, has been deemed worthy to be an image of Christ God and of his ineffable mysteries, unto whom all the saints are gathered as to their archetype and the cause of the reflection of the good in each of them—and especially this man, since he bears in himself more prefigurations of Christ than all others. 25. An Interpretation concerning the Lord, on the Things Said about Melchizedek. For our Lord and God Jesus Christ alone is by nature and in truth fatherless, motherless, and without genealogy, having neither beginning of days nor end of life. He is motherless because of the immaterial, incorporeal, and wholly unknowable character of his pre-eternal generation on high from the Father; and fatherless with respect to his lower, temporal, and bodily birth from his mother, at whose conception he did not establish the mode of generation through seed; and without genealogy, since he possesses the manner of both his births as altogether impassable and incomprehensible to all. And having neither beginning of days nor end of life, as being without beginning, without end, and wholly infinite, as being God by nature. And he remains a priest forever, as being ceased from existence by no death of vice or of nature, because he is God and the provider of all life according to nature and virtue. But do not suppose that anyone is deprived of this grace, because the account defined it in reference to the great Melchizedek alone. For God has implanted in all equally the natural power for salvation, so that each one, willing it, may be able to partake of the divine grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"καί θέλων Μελχισεδέκ γενέσθαι, καί Ἀβραάμ, καί\n\nΜωϋσῆς, καί ἁπλῶς πάντας μεταφέρειν εἰς ἑαυτόν τούς ἁγίους, μή κωλύηται, οὐκ ὀνόματα καί τόπους ἀμείβων, ἀλλά τρόπους καί πολιτείαν μιμούμενος. Κ (26). ΘΕΩΡΙΑ ΑΛΛΗ ΕΙΣ ΤΟΝ ΜΕΛΧΙΣΕΔΕΚ Θεωρία ἄλλη εἰς τόν Μελχισεδέκ.\n\nΠᾶς τοιγαροῦν τά μέλη νεκρώσας τά ἐπί τῆς γῆς, καί ὅλον ἑαυτοῦ τῆς σαρκός ἀποσβέσας τό φρόνημα, καί τήν πρός αὐτήν δι᾿ ὅλου σχέσιν ἀποσεισάμενος, δι᾿ ἧς ἡ τῷ Θεῷ μόνῳ χρεωστουμένη παρ᾿ ἡμῶν ἀγάπη μερίζεται, καί ἀρνησάμενος πάντα ( τά τῆς σαρκός καί τοῦ κόσμου γνωρίσματα, τῆς θείας ἕνεκεν χάριτος, ὥστε καί λέγειν δύνασθαι μετά τοῦ μακαρίου Παύλου τοῦ ἀποστόλου, Τίς ἡμᾶς χωρίσει ἀπό τῆς ἀγάπης τοῦ Χριστοῦ; καί τά ἑξῆς, ὁ τοιοῦτος ἀπάτωρ καί ἀμήτωρ καί ἀγενεαλόγητος κατά τόν μέγα Μελχισεδέκ γέγονεν, οὐκ ἔχων ὅπως ὑπό σαρκός κρατηθῇ καί φύσεως, διά τήν γεγενημένην πρός τό Πνεῦμα συνάφειαν. ΚΖ (27). ΘΕΩΡΙΑ ΕΙΣ ΤΟ ΜΗΤΕ ΑΡΧΗΝ ΗΜΕΡΩΝ ΕΧΕΙΝ, ΜΗΤΕ ΤΕΛΟΣ ΖΩΗΣ Θεωρία εἰς τό μήτε ἀρχήν ἡμερῶν ἔχειν, μήτε τέλος ζωῆς.","english":"And wishing to become Melchizedek, and Abraham, and Moses, and simply to transfer all the saints into himself, let him not be hindered, not changing names and places, but imitating their ways and manner of life. K (26). ANOTHER CONTEMPLATION ON MELCHIZEDEK. Another contemplation on Melchizedek.\n\nTherefore, everyone who has put to death the members that are upon the earth, and has extinguished the whole mind of his flesh, and has shaken off entirely the attachment to it, through which the love owed to God alone by us is divided, and has renounced all the marks of the flesh and the world for the sake of divine grace, so as even to be able to say with the blessed Paul the apostle, \"Who shall separate us from the love of Christ?\" and the rest, such a one has become fatherless and motherless and without genealogy, like the great Melchizedek, having no way to be held by flesh and nature, because of the union that has come about with the Spirit. KZ (27). CONTEMPLATION ON HAVING NEITHER BEGINNING OF DAYS NOR END OF LIFE. A contemplation on having neither beginning of days nor end of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Εἰ δέ καί ἑαυτόν πρός τούτοις ἠρνήσατο, τήν ἰδίαν ἀπολέσας τήν ψυχήν αὐτοῦ ἕνεκεν ἐμοῦ, εὑρήσει αὐτήν, τουτέστι τήν παροῦσαν ζωήν μετά τῶν αὐτῆς θελημάτων τῆς κρείττονος ἕνεκεν προϊέμενος ζῶντά τε ἐνεργοῦντα μονώτατον τόν τοῦ Θεοῦ Λόγον κέκτηται, διϊκνούμενον κατ᾿ ἀρετήν καί γνῶσιν ἄχρι μερισμοῦ ψυχῆς καί πνεύματος, καί μηδέν τό παράπαν τῆς αὐτοῦ παρουσίας ἄμοιρον ἔχει, γέγονε καί ἄναρχος καί ἀτελεύτητος, τήν χρονικήν μηκέτι φέρων ἐν ἑαυτῷ κινουμένην ζωήν, τήν ἀρχήν καί τέλος ἔχουσαν, καί πολλοῖς δονουμένην παθήμασι, μόνην δέ τήν θείαν τοῦ ἐνοικήσαντος Λόγου καί ἀΐδιον καί μηδενί θανάτῳ περατουμένην.\n\nΚΗ (28). ΘΕΩΡΙΑ ΕΙΣ ΤΟ, «ΜΕΝΕΙ ΙΕΡΕΥΣ ΕΙΣ ΤΟΝ ΑΙΩΝΑ» Θεωρία εἰς τό, \" Μένει ἱερεύς εἰς τόν αἰῶνα. \" Εἰ δέ καί προσοχῇ πολλῇ τῷ ἰδίῳ ἐπαγρυπνεῖν οἶδε χαρίσματι, διά πράξεως καί θεωρίας τῶν ὑπέρ φύσιν καί χρόνον ἐπιμελόμενος ἀγαθῶν, γέγονε καί ἱερεύς διηνεκής καί αἰώνιος, νοερῶς ἀεί τῆς θείας ἀπολαύων ὁμιλίας, καί διά τό μιμεῖσθαι τῇ περί τό καλόν κατά τήν γνώμην ἀτρεψία τό κατά φύσιν ( ἄτρεπτον μή κωλυόμενος ἰουδαϊκῶς ἁμαρτίας θανάτῳ εἰς τό διηνεκές παραμένειν, καί θυσίαν προσφέρειν αἰνέσεως καί ἐξομολογήσεως, ἐνδόξως θεολογῶν ὡς δημιουργόν τῶν ἁπάντων, καί εὐγνωμόνως εὐχαριστῶν ὡς προνοητῇ καί κριτῇ τῶν ὅλων δικαίῳ, ἐν τῷ κατά διάνοιαν θείῳ θυσιαστηρίῳ, ἐξ οὗ φαγεῖν οὐκ ἔχουσιν ἐξουσίαν οἱ τῇ σκηνῇ λατρεύοντες.","english":"But if he has also denied himself in addition to these things, having lost his own soul for my sake, he will find it—that is, by surrendering the present life together with its own wills for the sake of the better, he possesses the living and active Word of God alone, piercing through by virtue and knowledge even to the division of soul and spirit, and he has nothing at all that does not partake of his presence; he has become both without beginning and without end, no longer bearing within himself the temporal life that moves, which has a beginning and an end and is tossed by many passions, but only the divine and eternal life of the Word who has dwelt within him, bounded by no death.\n\nK (28). Contemplation on \"He remains a priest forever.\" Contemplation on \"He remains a priest forever.\" But if with great attention he knows how to keep watch over his own gift, through practice and contemplation caring for the goods that surpass nature and time, he has become a perpetual and eternal priest, always spiritually enjoying divine converse, and because he imitates by the steadfastness of his judgment concerning the beautiful the naturally unchanging, not being hindered in the Jewish manner by the death of sin from remaining continually, and to offer a sacrifice of praise and confession, gloriously theologizing as the Creator of all things, and gratefully giving thanks as to the provident and righteous judge of all, on the divine altar of the mind, from which those who serve the tabernacle have no right to eat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Οὐ γάρ οἷόν τε μυστικῶν θείας γνώσεως ἄρτων καί κρατῆρος ζωτικοῦ σοφίας μεταλαχεῖν τούς μονοστοιχοῦντας τῷ γράμματι, καί ἀλόγων θυσίαις παθῶν πρός σωτηρίαν ἀρκουμένους, καί τόν μέν θάνατον τοῦ Ἰησοῦ, διά τῆς καθ᾿ ἁμαρτίαν ἀργίας καταγγέλοντας, τήν δέ ἀνάστασιν αὐτοῦ, ὑπέρ ἧς καί δι᾿ ἥν ὁ θάνατος γέγονε, διά τῆς κατά νοῦν θεωρίας, τῆς ἐν δικαιοσύνῃ ἔργων ἀγαθῶν πεφωτισμένης, οὐχ ὁμολογοῦντας, καί τό μέν θανατωθῆναι σαρκί εὖ μάλα προθύμως ὁλομένους, τό δέ ζωοποιηθῆναι καί πνεύματι οὐδ᾿ ὁπωσοῦν ἀνασχομένους, ἔτι τῆς κατ᾿ αὐτούς σκηνῆς ἐχούσης στάσιν διά τό μήπω πεφανερῶσθαι αὐτοῖς τήν διά λόγου καί γνώσεως τῶν ἁγίων ὁδόν, ἥτις ἐστίν ὁ Λόγος τοῦ Θεοῦ ὁ εἰπών, Ἐγώ εἰμι ἡ ὁδός, καί ἀπό τοῦ σάρκα Λόγον εἰδέναι διά\n\nπρακτικῆς τόν Κύριον ἐπί τήν ὡς μονογενοῦς παρά Πατρός δόξαν, τήν πλήρη χάριτος καί ἀληθείας, διά θεωρίας ἐλθεῖν οὐκ ἐφιεμένους. ΚΘ (29). ΘΕΩΡΙΑ ΕΙΣ ΤΟΝ ΑΒΡΑΑΜ Θεωρία εἰς τόν Ἀβραάμ.","english":"For it is not possible for those who are single-minded in the letter, and who are satisfied for salvation with the sacrifices of irrational passions, to partake of the mystical breads of divine knowledge and the life-giving cup of wisdom; nor for those who proclaim the death of Jesus through idleness in sin, but do not confess his resurrection—for which and through which death came to be—through the contemplation according to the mind, which is enlightened in the righteousness of good works; and who are very eagerly willing to be put to death in the flesh, but do not endure in any way to be made alive in the spirit, while the tabernacle according to them still has standing, because the way of the saints through reason and knowledge has not yet been made manifest to them—which is the Word of God who said, I am the way—and who do not desire to come, from knowing the Lord as Word in the flesh through the practical life, to the glory as of the only-begotten from the Father, full of grace and truth, through contemplation. 29. Contemplation on Abraham. Contemplation on Abraham.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Ἀβραάμ πάλιν πνευματικός γίνεται τῆς γῆς καί τῆς συγγενείας καί τοῦ οἴκου τοῦ πατρός ἐξερχόμενος καί εἰς τήν ὑπό Θεοῦ δεικνυμένην ἐρχόμενος γῆν, ὁ τῆς σαρκός κατά διάθεσιν ἀποῤῥήξας, καί ἐκτός αὐτῆς γενόμενος τῷ χωρισμῷ τῶν παθῶν, καί τάς αἰσθήσεις ἀπολιπών, καί μηδεμίαν δι᾿ αὐτῶν ( ἁμαρτίας ἔτι παραδεχόμενος πλάνην, καί τά αἰσθητά πάντα παρελθών, ἐξ ὧν τῇ ψυχῇ διά τῶν αἰσθήσεων τό ἀπατᾶσθαι καί πταίειν προσγίνεται, καί μόνῳ τῷ νῷ παντός ὑλικοῦ ἐλευθέρῳ δεσμοῦ εἰς τήν θείαν καί μακαρίαν τῆς γνώσεως ἐρχόμενος γῆν, καί εἰς μῆκος καί πλάτος αὐτήν μυστικῶς διοδεύων, ἐν ᾗ τόν Κύριον ἡμῶν εὑρήσει καί Θεόν Ἰησοῦν Χριστόν, τήν ἀγαθήν τῶν φοβουμένων αὐτόν κληρονομίαν, εἰς μῆκος μέν ἀνείκαστον δι᾿ ἑαυτόν ὑπό τῶν ἀξίων κατά τό ἐφικτόν ἀνθρώποις θεολογούμενον, δι᾿ ἡμᾶς δέ εἰς πλάτος δοξολογούμενον, διά τῆς συνεκτικῆς τοῦ παντός σοφωτάτης αὐτοῦ προνοίας, καί τῆς ὑπέρ ἡμῶν μάλιστα θαυμαστῆς καί ὑπεραῤῥήτου οἰκονομίας, καί μέτοχος τῶν οἷς γεραίρειν τόν Κύριον ἐξεπαιδεύθη τρόπων κατά πρᾶξιν τέως καί θεωρίαν γενόμενος, δι᾿ ὧν ἡ πρός Θεός βεβαίως κυροῦσθαι πέφυκε φιλία τε καί ἀφομοίωσις. Καί συντόμως περί τούτων εἰπεῖν, ὁ σάρκα καί αἴσθησιν καί κόσμον, περί ἅ τοῦ νοῦ ἡ πρός τά νοητά κατά τήν σχέσιν διάλυσις γίνεται, πρακτικῶς καταπαλαίσας, καί μόνῃ διανοίᾳ δι᾿ ἀγάπης Θεῷ γνωστικῶς προσχωρήσας, ὁ τοιοῦτος ἄλλος Ἀβραάμ ὑπάρχει, διά τῆς ἴσης χάριτος τόν αὐτόν τῷ πατριάρχῃ τῆς ἀρετῆς καί τῆς γνώσεως ἔχων χαρακτῆρα δεικνύμενος. Λ (30). ΘΕΩΡΙΑ ΕΙΣ ΤΟΝ ΜΩΫΣΗΝ Θεωρία εἰς τόν Μωϋσῆν.","english":"Again Abraham becomes spiritual by going out from the land and the kindred and his father's house, and coming to the land shown by God—he who has broken away from the flesh in disposition and has come to be outside it by the separation of the passions, and has left the senses behind and no longer accepts through them the deceit of any sin, and has passed beyond all sensible things, from which deception and stumbling accrue to the soul through the senses, and comes with the mind alone, free from every material bond, to the divine and blessed land of knowledge, and mystically traverses it in length and breadth, in which he will find our Lord and God Jesus Christ, the good inheritance of those who fear him—in length, indeed, incomparable, being theologized by himself by those who are worthy, as far as is attainable by humans; but for our sake, glorified in breadth, through his all-wise providence that holds all things together, and especially through the wondrous and ineffable economy on our behalf—and he becomes a partaker of the ways by which he was taught to honor the Lord, having become so for now in practice and contemplation, through which friendship with God and assimilation to him are by nature firmly established. And to speak briefly about these things: he who has practically wrestled down flesh and sense and the world—things in relation to which the mind's dissolution toward intelligible things takes place—and has drawn near to God knowably with the mind alone through love, such a one is another Abraham, shown to possess the same character of virtue and knowledge as the patriarch through equal grace. 30. CONTEMPLATION ON MOSES. A contemplation on Moses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Καί Μωϋσῆς πάλιν ἄλλος ἐκφαίνεται, ὁ ἐν τῷ καιρῷ τῆς τῶν παθῶν δυναστείας, ὁπηνίκα τοῦ διαβόλου τοῦ νοητοῦ Φαραώ τυραννοῦντος τό χεῖρον ἐπικρατεῖν τοῦ ἀμείνονος, καί τοῦ πνευματικοῦ τό σαρκικόν ἐπανίστασθαι, καί πᾶς εὐσεβής ἀναιρεῖσθαι πέφυκε λογισμός, κατά Θεόν γνωμικῶς γεννώμενος, καί θήκῃ ἀσκήσεως ἀληθοῦς ἐμβληθείς, ἠθικοῖς ἔξωθεν κατά σάρκα τρόποις καί ἔσωθεν κατά ψυχῆς θείοις ἠσφαλισμένος νοήμασι, καί μέχρι νόμου τῆς ἀναλήψεως τῶν φυσικῶν θεωρημάτων ἀνεχόμενος εἶναι ὑπό τήν αἴσθησιν, τήν τοῦ νοητοῦ ( Φαραώ θυγατέρα, ζήλῳ δέ γνησίῳ τῶν θείων ἀγαθῶν τό αἰγυπτιάζον τῆς σαρκός ἀποκτείνας φρόνημα, καί ὑπό τήν ψάμμον, τήν τῶν κακῶν ἄγονον ἕξιν φημί, καταθέμενος, ἐν ᾗ κἄν ὑπό τοῦ ἐχθροῦ σπαρῇ τό τῆς κακίας ζιζάνιον, οὐ πέφυκε φύεσθαι διά τήν ἑνοῦσαν ἐνδιαθέτως πτωχείαν τοῦ πνεύματος, τήν τό ἀπαθές γεννῶσάν τε καί φυλάττουσαν καί θείῳ προστάγματι τήν ἀγριουμένην τοῖς πνεύμασι τῆς πονηρίας καί τοῖς ἀλλεπαλλήλοις τῶν πειρασμῶν κύμασι δενδρουμένην, τῆς πικρᾶς καί ὄντως ἁλμώδους κακίας ὁρίζουσαν θάλασσαν, καθώς γέγραπται, Ὁ τιθείς ἄμμον ὅριον τῇ θαλάσσῃ, καί λέγων αὐτῇ, Μέχρι τούτου διελεύσῃ, καί οὐχ ὑπερβήσῃ, καί ἐν σοί συντριβήσονταί σου τά κύματα· τούς δέ εἰς γῆν ἔτι κατανεύνοντας λογισμούς καί τήν ἐξ αὐτῆς ἐπιζητοῦντας ἀπόλαυσιν, ὑπέρ ἧς τό θυμικόν διαμάχεσθαι καί τόν διαγνωστικόν τυραννεῖν καί ἀπωθεῖσθαι πέφυκε λόγον, προβάτων δίκην διά τῆς ἐρήμου παθῶν καί ὑλῶν ἐστερημένης καί ἡδονῶν","english":"And Moses appears again as another—the one in the time of the dominion of the passions, when the noetic Pharaoh, the devil, tyrannizes so that the worse prevails over the better, and the fleshly rises up against the spiritual, and every pious reasoning is by nature slain, being begotten according to God by choice, and cast into the chest of true ascetic practice, safeguarded from without by ethical modes according to the flesh and from within by divine thoughts according to the soul, and until the law of the taking up of natural contemplations he endures being under perception, the daughter of the noetic Pharaoh, but by genuine zeal for divine goods he kills the Egypt-aping mindset of the flesh, and deposits it under the sand—I mean the barren condition of evils—in which, even if the tares of wickedness be sown by the enemy, they are not by nature able to grow, because of the poverty of the spirit that is present within him dispositionally, which begets and guards impassibility and by divine command sets a boundary to the sea of bitter and truly briny wickedness that is raging with the spirits of evil and swelling with the successive waves of temptations, as it is written: He who set sand as a boundary to the sea, and said to it, Thus far shall you pass, and you shall not go beyond, and in you shall your waves be broken; but the reasonings that still nod down toward the earth and seek enjoyment from it—for the sake of which the irascible part is by nature set to fight and the discerning word to tyrannize and thrust away—like sheep through the desert that is deprived of passions and matters and pleasures","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"καταστάσεως ἄγων ὡς ἐπιστήμων ποιμήν πρός τό ὄρος τῆς γνώσεως τοῦ Θεοῦ τό ἐν τῷ ὕψει τῆς διανοίας ὀρώμενον.\n\nὯ φιλοπόνως ἐνδιατρίβων διά τῶν προσφυῶν κατά πνεῦμα θεωρημάτων μετά τήν ἀπόλειψιν τῆς κατά νοῦν πρός τά αἰσθητά σχέσεως (τοῦτο γάρ οἶμαι δηλοῦν τήν τοῦ τεσσαρακονταετοῦς χρόνου πάροδον,) καί τοῦ ἀῤῥήτου καί ὑπερφυοῦς ὥσπερ θάμνῳ τῇ οὐσίᾳ τῶν ὄντων ἐνυπάρχοντος θείου πυρός κατ᾿ ἔννοιαν θεατής γενέσθαι καί ἀκροατής ἀξιωθήσεται, τοῦ ἐκ τῆς βάτου τῆς ἁγίας Παρθένου φημί ἐπ᾿ ἐσχάτων τῶν χρόνων ἐκλάμψαντος καί διά σαρκός ἡμῖν ὁμιλήσαντος Θεοῦ Λόγου, γυμνόν τό τῆς διανοίας ἴχνος τῷ τοιούτῳ μυστηρίῳ προσάγων, καί λογισμῶν ἀνθρωπίνων ὡς νεκρῶν ὑποδημάτων παντελῶς ἐλεύθερον, καί πρός μέν ζήτησιν, ὥσπερ πρόσωπον, τό τῆς διανοίας ὀπτικόν ἀποστρέφων, πίστει δέ μόνῃ πρός ὑποδοχήν ( τοῦ μυστηρίου, ἀκοῆς τρόπον, τό τῆς ψυχῆς εὐπειθές διανοίγων, παρ᾿ οὗ τήν ἰσχυράν καί ἀήττητον κατά τῶν πονηρῶν δυνάμεων κομίσαντος δύναμιν τῶν παρά φύσιν τά κατά φύσιν, καί τῶν σαρκικῶν τά ψυχικά, καί τῶν ὑλικῶν τε καί αἰσθητῶν τά νοητά καί ἄϋλα κατά πολλήν ἀφορίζει ἐξουσίαν, τῆς δοῦλον ποιεῖν τό ἐλεύθερον πειρωμένης πολύ ὑπερέχων δυνάμεως.","english":"leading them as a skilled shepherd to the mountain of the knowledge of God, which is seen in the height of the understanding.\n\nDwelling diligently in this through the contemplations that are naturally akin in the Spirit, after the abandonment of the mind's relation to sensible things (for this, I think, is what the passing of the forty years signifies), he will also be deemed worthy to become a beholder and hearer, in thought, of the ineffable and transcendent divine fire that exists in the very substance of beings as in a bush—I mean the fire that shone forth from the holy bush, the holy Virgin, in the last times, and that is God the Word, who spoke to us through flesh—bringing the bare trace of his understanding to such a mystery, and wholly free from human reasonings as from dead sandals; and turning the eye of his understanding away from inquiry, as it were from a face, but opening the soul's readiness to obey, in the manner of hearing, by faith alone to the reception of the mystery; from which, having received the strong and invincible power against the evil powers—separating by great authority the things of nature from those contrary to nature, and the things of the soul from the fleshly, and the intelligible and immaterial from the material and sensible—he is far superior in power to that which attempts to make the free a slave.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"ΛΑ (31). ΑΛΛΗ ΘΕΩΡΙΑ ΕΙΣ ΤΟΝ ΑΥΤΟΝ ΣΥΝΤΟΜΟΣ Ἄλλη θεωρία εἰς τόν αὐτόν σύντομος.","english":"31. Another brief contemplation on the same passage.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Καί ἵνα συνελών εἴπω, ὁ μή ὑπελθών τόν τῆς ἁμαρτίας ζυγόν, μήτε τῷ θολερῷ τῶν παθῶν ῥεύματι διά τῆς κακῆς ἐπιθυμίας ἑαυτόν ἐμπνίξας, καί αἰσθήσει τρέφεσθαι τῇ πηγῇ τῶν ἡδονῶν ἀνασχόμενος, ἀποκτείνας δέ μᾶλλον τό φρόνημα τῆς σαρκός, τό τυραννοῦν τῆς ψυχῆς τήν εὐγένειαν, καί πάντων τῶν φθειρομένων ὑπεράνων γενόμενος τόν πλάνον τοῦτον κόσμον ὥσπερ Αἴγυπτόν τινα φυγών, τόν ἐκθλίβοντα ταῖς σωματικαῖς φροντίσι τόν διορατικώτατον νοῦν, καί καθ᾿ ἡσυχίαν ἑαυτῷ συγγενόμενος καί φιλοπόνῳ σχολῇ τῆς διεπούσης θείως τό πᾶν θείας προνοίας τήν σοφήν οἰκονομίαν διά τῆς ἐπιστημονικῆς τῶν ὄντων θεωρίας ἀῤῥήτως διδαχθείς, κἀντεῦθεν διά μυστικῆς θεολογίας, ἥν κατ᾿ ἔκστασιν ἄῤῥητον νοῦς καθαρός διά προσευχῆς πιστεύεται μόνος, ὡς ἐν γνόφῳ τῇ ἀγνωσίᾳ ἀφθέγκτως Θεῷ συγγενόμενος, καί ἑαυτόν ἔσωθεν κατά νοῦν εὐσεβείας δόγμασι καί ἔξωθεν, ὡς τάς πλάκας ὁ Μωϋσῆς, ἀρετῶν χάρισι δακτύλῳ Θεοῦ τῷ ἁγίῳ Πνεύματι ἐγχαράξας, ἤ γραφικῶς εἰπεῖν, ὁ ἑλόμενος συγκακουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ μᾶλλον ἤ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν, καί τῶν ἐν Αἰγύπτῳ θησαυρῶν τόν ὀνειδισμόν τοῦ Χριστοῦ τιμιώτερον κρίνας, τουτέστι πλούτου καί δόξης, τῶν προσκαίρων καί φθειρομένων, ( τούς ὑπέρ ἀρετῆς ἑκουσίως ἀνθαιρούμενος πόνους, οὗτος Μωϋσῆς πνευματικός γέγονεν, οὐχ ὀρατῷ διαλεγόμενος Φαραώ, ἀλλά ἀοράτῳ τυράννῳ ψυχῶν φονευτῇ καί κακίας ἀρχηγῷ τῷ διαβόλῳ καί ταῖς ἀμφ᾿ αὐτόν πονηραῖς δυνάμεσι μεθ᾿ ἧς διά χειρός ἐπιφέρεται ῥάβδου, τῆς κατά τό πρακτικόν φημι τοῦ λόγου δυνάμεως, νοητῶς παρατασσόμενος. ΛΒ (32).","english":"And to speak concisely: the one who has not submitted to the yoke of sin, nor drowned himself in the turbid stream of the passions through evil desire, nor endured to be nourished by sensation at the fountain of pleasures, but has rather put to death the mind of the flesh, which tyrannizes over the nobility of the soul, and has become superior to all corruptible things, and has fled this deceitful world as though it were some Egypt, which by bodily cares oppresses the most discerning mind, and has kept company with himself in stillness, and by diligent study has been taught ineffably the wise economy of divine providence that divinely governs all things, through the scientific contemplation of existing things, and thence through mystical theology, which a pure mind alone is believed to attain ineffably in ecstasy through prayer, as in the darkness of unknowing, speaking not, united to God, and has inscribed himself inwardly in the mind with the doctrines of piety and outwardly, like Moses with the tablets, with the graces of the virtues by the finger of God, the Holy Spirit—or, to speak scripturally, the one who chose rather to be mistreated with the people of God than to have the temporary enjoyment of sin, and judged the reproach of Christ more precious than the treasures in Egypt, that is, than wealth and glory, the temporary and corruptible things, choosing instead the labors willingly undertaken for the sake of virtue—this one has become a spiritual Moses, not conversing with the visible Pharaoh, but arrayed in the mind against the invisible tyrant, the murderer of souls and the author of evil, the devil and the evil powers around him, with the rod he bears in his hand, I mean the practical power of the word. 32.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"ΘΕΩΡΙΑ ΠΕΡΙ ΤΟΥ, ΠΩΣ ΤΟΥΣ ΠΡΟ ΝΟΜΟΥ ΚΑΙ ΜΕΤΑ ΝΟΜΟΝ ΑΓΙΟΥΣ... Θεωρία περί τοῦ, Πῶς τούς πρό νόμου καί μετά νόμον ἁγίους τις μιμήσασθαι δύναται, καί τίς ἡ τοῦ φυσικοῦ νόμου καί τοῦ γραπτοῦ κατά τήν εἰς ἀλλήλους μεταχώρησιν ταυτότης.\n\nὩσαύτως δέ καί πάντας τούς ἁγίους ἕκαστος ἡμῶν θέλων εἰς ἑαυτόν μεταθεῖναι δύναται, πρός ἕκαστον πνευματικῶς ἐκ τῶν περί αὐτοῦ καθ᾿ ἱστορίαν","english":"A contemplation on how one can imitate the saints before the law and after the law, and what is the identity of the natural law and the written law in their transition into one another.\n\nIn the same way, each of us who wishes can transfer all the saints to himself, spiritually in relation to each one from the things concerning him according to history","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"τυπικῶς γεγραμμένων μορφούμενος (Συνέβαινε γάρ ἐκείνοις τυπικῶς, φησίν ὁ θεῖος Ἀπόστολος, ἐγράφη δέ πρός νουθεσίαν ἡμῶν, εἰς οὕς τά τέλη τῶν αἰώνων κατήντησε), πρός μέν τούς πάλαι πρό νόμου ἁγίους, ἀπό μέν κτίσεως κόσμου τήν περί Θεοῦ γνῶσιν εὐσεβῶς ποριζόμενος, ἀπό δέ τῆς τό πᾶν σοφῶς διοικούσης Προνοίας τάς ἀρετάς κατορθοῦν διδασκόμενος, κατ᾿ αὐτούς ἐκείνους τούς πρό τοῦ νόμου ἁγίους, οἵ διά πάντων φυσικῶς ἐν ἑαυτοῖς τόν γραπτόν ἐν πνεύματι προχαράξαντες νόμον εὐσεβείας καί ἀρετῆς τοῖς κατά νόμον εἰκότως προεβλήθησαν ἐξεμπλάριον (Ἐμβλέψατε γάρ, φησί, πρός Ἀβραάμ τόν πατέρα ὑμῶν, καί Σάῤῥαν τήν ὠδίνουσαν ὑμᾶς) πρός δέ τούς κατά νόμον διά τῶν ἐντολῶν εἰς ἐπίγνωσιν τοῦ ἐν αὐταῖς ὑπηγορευμένου Θεοῦ δι᾿ εὐσεβοῦς ἐννοίας ἀναγόμενος, καί τοῖς καθήκουσι τῶν ἀρετῶν τρόποις δι᾿ εὐγενοῦς πράξεως καλλωπιζόμενος, καί ταὐτόν τῷ γραπτῷ νόμῳ τόν φυσικόν ὄντα παιδευόμενος, ὅταν σοφῶς διά συμβόλων κατά τήν πρᾶξιν ποικίλληται, καί ἔμπαλιν τῷ ( φυσικῷ τόν γραπτόν, ὅταν ἑνοειδής καί ἁπλοῦς καί συμβόλων ἐν τοῖς ἀξίοις κατ᾿ ἀρετήν τε καί γνῶσιν διά λόγου καί θεωρίας ἐλεύθερος γένηται, κατ᾿ αὐτούς ἐκείνους τούς ἐν νόμῳ ἁγίους, οἵ τό γράμμα ὥσπερ κάλυμμα περιελόντος τοῦ Πνεύματος τόν φυσικόν νόμον ἔχοντος πνευματικῶς διεδείχθησαν.","english":"Being formed by what was written in a typological manner (for \"these things happened to them,\" says the divine Apostle, \"typologically, and they were written for our admonition, upon whom the ends of the ages have come\"), with respect to the saints of old before the law, he piously acquires the knowledge of God from the creation of the world, and is taught to accomplish the virtues from the Providence that wisely governs all things, in imitation of those very saints before the law, who, having naturally pre-traced within themselves through all things the law written in the spirit of piety and virtue, were reasonably set forth as an example to those under the law (for \"Look,\" it says, \"to Abraham your father, and to Sarah who travailed with you\"); and with respect to those under the law, he is led through the commandments to the knowledge of the God who is indicated in them, by pious understanding, and is adorned with the fitting modes of the virtues through noble action, and is taught that the natural law is the same as the written law, whenever it is wisely varied in practice through symbols, and conversely that the written law is the same as the natural law, whenever it becomes unified and simple and free of symbols in those who are worthy in virtue and knowledge through reason and contemplation, in imitation of those very saints under the law, who, when the Spirit removed the letter as a veil, were shown to possess the natural law spiritually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"ΛΓ (33). ΟΤΙ ΚΑΙ ΟΙ ΚΑΤΑ ΝΟΜΟΝ ΑΓΙΟΙ ΠΝΕΥΜΑΤΙΚΩΣ ΤΟΝ ΝΟΜΟΝ ΕΚΔΕΧΟΜΕΝΟΙ...\n\nὍτι καί οἱ κατά νόμον ἅγιοι πνευματικῶς τόν νόμον ἐκδεχόμενοι τήν δι᾿ αὐτοῦ μηνυομένην χάριν προέβλεπον.\n\nΠάντες γάρ διαῤῥήδην ἑτέραν παρά τήν νομικήν ἔσεσθαι λατρείαν προθεωρήσαντες τό κατ᾿ αὐτήν φανησόμενον τῆς θεοπρεπεστάτης ζωῆς τέλειον προεκήρυξαν, καί τῇ φύσει πρόσφορόν τε καί οἰκειότατον, ὡς μηδενός τῶν ἐκτός πρός τελείωσιν ἐπιδεόμενοι, καθώς πᾶσι δῆλον καθέστηκε τοῖς μή ἀγνοοῦσι τά διά τοῦ νόμου καί τῶν προφητῶν θεῖα θεσπίσματα. Ὅπερ μάλιστα Δαβίδ καί Ἐζεκίας καί τῷ καθ᾿ ἑαυτόν πρός τοῖς ἄλλοις ἑκάτερος δράματι παρῃνίττετο, ὁ μέν ὑπέρ τῆς ἁμαρτίας νομικῶς τόν Θεόν ἐξιλεούμενος, ὁ δέ προσθήκῃ ζωῆς ἑτέρῳ παρά τόν νόμον θεσμῷ παρά τοῦ Θεοῦ σεμνυνόμενος.\n\nΛΔ (34). ΟΤΙ ΚΑΙ ΥΠΕΡ ΤΟΝ ΓΡΑΠΤΟΝ ΚΑΙ ΥΠΕΡ ΤΟΝ ΦΥΣΙΚΟΝ ΝΟΜΟΝ ΓΙΝΕΤΑΙ Ο ΤΩ ΧΡΙΣΤΩ...\n\nὍτι καί ὑπέρ τόν γραπτόν καί ὑπέρ τόν φυσικόν νόμον γίνεται ὁ τῷ Χριστῷ γνησίως διά τῶν ἀρετῶν κατά διάθεσιν ἀκολουθῶν.","english":"33. That the saints under the law also, receiving the law spiritually, foresaw the grace made known through it.\n\nFor all, having clearly foreseen beforehand that there would be another worship besides the legal one, proclaimed in advance the perfect life most befitting God that would appear under it, and that it is suited and most proper to nature, as needing nothing external for perfection, as is evident to all who are not ignorant of the divine ordinances given through the law and the prophets. This especially David and Hezekiah each in his own way, among other things, hinted at by their own deed—the one propitiating God legally for sin, the other being honored by God with an addition of life by another ordinance besides the law.\n\n34. That the one who genuinely follows Christ through the virtues by disposition becomes beyond both the written and the natural law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Οὐδέν δέ τό κωλύον, ὡς οἶμαι, ἐστί τόν ἐν τούτοις προπαιδευθέντα τοῖς νόμοις, τῷ φυσικῷ τέ φημι καί τῷ γραπτῷ, θεοφιλῶς, ἥπερ τούτοις γενέσθαι θεοπρεπῶς, καί τούτων χωρίς δι᾿ εἰλικρινοῦς πίστεως μόνῳ τῷ ἐπί τό ἀκρότατον ἀγαθόν ( ἄγοντι λόγῳ γνησίως ἀκολουθήσαντα, καί μηδενός κατ᾿ ἔννοιαν τό παράπαν ἁπτόμενον πράγματος ἤ λογισμοῦ ἤ νοήματος οἷς ἡ ὁπωσοῦν οὖσα παντός τοῦ ὁπωσοῦν νοουμένου τε καί ὄντος φύσις τε καί γνῶσις ὑποπίπτει καί ἐμφαίνεται, ὥσπερ εἰκός τόν ἕπεσθαι γνησίως προθέμενον τῷ διεληλυθότι τούς οὐρανούς Ἰησοῦ, καί τῇ παραδείξει τοῦ θείου φωτός δυνηθῆναι τήν ἀληθῆ τῶν ὄντων, ὡς ἔστιν ἀνθρώπῳ δυνατόν, συνεκδοχικῶς ὑποδέξασθαι γνῶσιν.\n\nΛΕ (35). ΘΕΩΡΙΑ ΤΟΥ ΤΡΟΠΟΥ ΚΑΘ’ ΟΝ ΥΠΕΡ ΤΟΝ ΦΥΣΙΚΟΝ ΚΑΙ ΤΟΝ ΓΡΑΠΤΟΝ ΝΟΜΟΝ ΓΙΝΕΤΑΙ… Θεωρία τοῦ τρόπου καθ᾿ ὅν ὑπέρ τόν φυσικόν καί τόν γραπτόν νόμον γίνεται ὁ διά πάντων τῷ Θεῷ γενόμενος εὐπειθής.","english":"Nothing, as I think, prevents the one who has been instructed beforehand in these laws—I mean the natural and the written—from becoming, in a God-loving manner, what these laws are in a God-befitting way, and apart from them, through pure faith, genuinely following the Word alone who leads to the highest good, and touching in thought absolutely no thing or reasoning or concept at all, into which the nature and knowledge of everything that is in any way conceived and exists in any way falls and is manifested—as is fitting for one who has genuinely set before himself to follow Jesus who has passed through the heavens, and by the showing of the divine light to be able to receive, in a comprehensive way, the true knowledge of things that exist, as far as is possible for a human being.\n\nLE (35). CONTEMPLATION OF THE MANNER IN WHICH ONE BECOMES BEYOND THE NATURAL AND THE WRITTEN LAW… Contemplation of the manner in which the one who has become obedient to God through all things becomes beyond the natural and the written law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","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."}]},{"i":122,"ref":"p122","source":"Εἰ γάρ πᾶσα ἡ τῶν ὄντων φύσις εἰς τά νοητά καί τά αἰσθητά διῄρηται, καί τά μέν λέγεται καί ἔστιν αἰώνια, ὡς ἐν αἰῶνι τοῦ εἶναι λαβόντων ἀρχήν, τά δέ χρονικά, ὡς ἐν χρόνῳ πεποιημένα, καί τά μέν ὑποπίπτει νοήσει, τά δέ αἰσθήσει, διά τήν ταῦτα ἀλλήλοις ἐπισφίγγουσαν τοῦ κατά φύσιν σχετικοῦ ἰδιώματος ἄλυτον δύναμιν (πολλή γάρ ἡ πρός τά νοούμενα τῶν νοούντων καί πρός τά αἰσθητά τῶν αἰσθανομένων ἡ σχέσις, ὁ δέ ἄνθρωπος ἐκ ψυχῆς καί σώματος τυγχάνων αἰσθητικοῦ διά τῆς κατ᾿ ἐπαλλαγήν πρός ἑκάτερα τά τῆς κτίσεως τμήματα φυσικῆς σχέσεώς τε καί ἰδιότητος καί περιγράφεται καί περιγράφει, τό μέν τῇ οὐσίᾳ, τό δέ τῇ δυνάμει, ὡς τοῖς ἑαυτοῦ πρός ταῦτα διαιρούμενος μέρεσι, καί ταῦτα διά τῶν οἰκείων μερῶν ἑαυτῷ καθ᾿ ἕνωσιν ἐπισπώμενος· περιγράφεσθαι γάρ τοῖς νοητοῖς καί αἰσθητοῖς, ὡς ψυχή τυγχάνων καί σῶμα, καί περιγράφειν ταῦτα κατά δύναμιν πέφυκεν, ὡς νοῶν καί αἰσθανόμενος·","english":"For if the whole nature of beings is divided into things intelligible and things sensible, and the one is said to be and is eternal, as having received the beginning of its being in an age, while the other is temporal, as made in time, and the one falls under intellection, the other under sense perception, because of the unbreakable power of the relational property according to nature that binds these to each other (for great is the relation of those who understand to things understood, and of those who perceive to things perceived, and man, being soul and body, by his natural relation and property toward both divisions of creation through interweaving, is both circumscribed and circumscribes, the one in essence, the other in power, as dividing himself by his own parts toward these things, and drawing these to himself through his own parts in union; for he is naturally both circumscribed by things intelligible and sensible, as being soul and body, and circumscribes them according to power, as understanding and perceiving;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Ὁ δέ Θεός ἁπλῶς καί ἀορίστως ὑπέρ πάντα τά ὄντα ἐστί, τά περιέχοντά τε καί περιεχόμενα καί τήν, ὧν οὐκ ἄνευ ταῦτα, χρόνου φημί καί αἰῶνος καί τόπου φύσιν, οἷς τό πᾶν περικλείεται, ( ὡς πᾶσι παντελῶς ἄσχετος ὤν), ἄρα σωφρόνως ὁ διαγνούς πῶς ἐρᾷν τοῦ Θεοῦ δεῖ, τοῦ ὑπέρ λόγον καί γνῶσιν καί πάσης ἁπλῶς τῆς οἱασδήποτε παντάπασι σχέσεως, ἐξῃρημένου καί φύσεως, πάντα τά αἰσθητά καί νοητά καί πάντα χρόνον καί αἰῶνα καί τόπον ἀσχέτως παρελεύσεται, καί πάσης τελευταῖον ὅλης τῆς κατ᾿ αἴσθησιν καί λόγον καί νοῦν ἐνεργείας ἑαυτόν ὑπερφυῶς ἀπογυμνώσας ἀῤῥήτως τε καί ἀγνώστως τῆς ὑπέρ λόγον καί νοῦν θείας τερπνότητος ἐπιτεύξεται, καθ᾿ ὅν οἶδε τρόπον τε καί λόγον ὁ τήν τοιαύτην δωρούμενος χάριν Θεός καί οἱ ταύτην παρά Θεοῦ λαβεῖν ἀξιωθέντες, οὐκέτι οὐδέν φυσικόν ἤ γραπτόν ἑαυτῷ συνεπικομιζόμενος, πάντων αὐτῷ τῶν λεχθῆναι ἤ γνωσθῆναι δυναμένων παντελῶς ὑπερβαθένων καί κατασιγασθέντων.\n\nΛ (36). ΘΕΩΡΙΑ ΕΙΣ ΤΟ ΠΕΡΙ ΤΟΥ ΕΜΠΕΣΟΝΤΟΣ ΕΙΣ ΤΟΥΣ ΛΗΣΤΑΣ ΡΗΤΟΝ ΤΟΥ ΕΥΑΓΓΕΛΙΟΥ Θεωρία εἰς τό περί τοῦ ἐμπεσόντος εἰς τούς λῃστάς ῥητόν τοῦ Εὐαγγελίου.","english":"God is simply and without definition beyond all beings, and beyond the natures of things that contain and things contained, and of those without which these things cannot be—I mean time and age and place, by which the whole is enclosed (as being altogether unrelated to all things). Therefore, one who has wisely discerned how one must love God, who is beyond reason and knowledge and simply beyond every relation of any kind whatsoever, and beyond nature—such a person will pass beyond all sensible and intelligible things and all time and age and place without relation, and finally, having stripped himself supernaturally of every activity according to sense and reason and intellect, he will attain ineffably and unknowably to the divine delight that is beyond reason and intellect, in the manner and principle known to God who grants such grace, and to those deemed worthy to receive it from God, no longer carrying along with himself anything natural or written, since all things that can be spoken or known have been wholly transcended and silenced for him.\n\n36. Contemplation on the passage of the Gospel about the man who fell among robbers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Καί τάχα τοῦτό ἐστι τό τοῖς δοθεῖσιν ἐπί θεραπείᾳ τοῦ λησταῖς περιπεσόντος δυσί δηναρίοις ἐν τῷ πανδοχείῳ παρά τοῦ Κυρίου τῷ ἐπιμελεῖσθαι κελευομένῳ προσδαπανώμενον, ὅπερ καί φιλοτίμως ἐπανερχόμενος ὁ Κύριος δώσειν ὑπέσχετο, ἡ διά πίστεως γινομένη παντελής τῶν ὄντων ἐν τοῖς τελείοις ἀφαίρεσις (φησί γάρ ὁ Κύριος Ὅστις οὐκ ἀποτάσσεται πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ, οὐ δύναταί μου εἶναι μαθητής), καθ᾿ ἥν πάνθ᾿ ἑαυτοῦ ἤ ἑαυτόν πάντων ἀφαιρούμενος εἰπεῖν οἰκειότερον, ὁ τῆς σοφίας ἑαυτόν ἐραστήν καταστήσας μόνῳ Θεῷ συνεῖναι καταξιοῦται, τήν εὐαγγελικῶς ὑποδειχθεῖσαν υἱοθεσίαν δεξάμενος, κατά τούς ἁγίους καί μακαρίους ἀποστόλους, οἱ τό πᾶν ἑαυτῶν ὁλοσχερῶς περιελόμενοι καί μόνῳ δι᾿ ὅλου ( τῷ Θεῷ καί Λόγῳ προσφύντες, Ἰδού πάντα, ἔφασαν, ἀφήκαμεν καί ἠκολουθήσαμέν σοι, τῷ καί τῆς φύσεως Ποιητῇ καί δοτῆρι τῆς κατά νόμον βοηθείας, καί ὅν, Κύριον δηλονότι, ὥσπερ ἀληθείας φῶς μονώτατον κτησάμενοι ἀντί νόμου καί φύσεως πάντων εἰκότως τῶν μετά Θεόν ἄπταιστον τήν γνῶσιν παρέλαβον. Αὐτῷ γάρ πέφυκε συνεκφαίνεσθαι κυρίως ἡ τῶν ὑπ᾿ αὐτοῦ γεγενημένων γνῶσις.","english":"And perhaps this is what is spent in addition, in the inn, by the one commanded by the Lord to take care—the two denarii given for the care of the man who fell among robbers; which the Lord also promised generously that he would give when he returned. This is the complete removal, through faith, of all things that exist, in those who are perfect (for the Lord says: Whoever does not renounce all that he possesses cannot be my disciple), by which one who has made himself a lover of wisdom, removing all things from himself or himself from all things—to speak more fittingly—is deemed worthy to be with God alone, having received the adoption as sons shown forth in the Gospel, in accordance with the holy and blessed apostles, who, having wholly taken away everything of their own and having clung entirely to God and the Word alone, said: Behold, we have left all things and have followed you—to him who is both the Maker of nature and the giver of the help that comes by law, and whom, clearly the Lord, having acquired as the single most true light of truth in place of law and nature, they rightly received the unerring knowledge of all things after God. For the knowledge of the things that have come to be by him is by nature manifested together with him, in the proper sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"Ὥς γάρ τῷ αἰσθητῷ ἡλίῳ ἀνατέλλοντι πάντα καθαρῶς συνεκφαίνονται τά σώματα, οὕτω καί Θεός ὁ νοητός τῆς δικαιοσύνης ἥλιος ἀνατέλλων τῷ νῷ, καθώς χωρεῖσθαι ὑπό τῆς κτίσεως οἶδεν αὐτός, πάντων ἑαυτῷ νοητῶν τε καί αἰσθητῶν τούς ἀληθεῖς βούλεται συνεκφανίζεσθαι λόγους. Καί δηλοῖ τοῦτο τῆς ἐπί τοῦ ὄρους Μεταμορφώσεως τοῦ Κυρίου ἡ λαμπρά τῶν ἐσθημάτων τῷ φωτί τοῦ προσώπου αὐτοῦ γενομένη συνένδειξις, τῷ Θεῷ τήν τῶν μετ᾿ αὐτόν, ὡς οἶμαι, καί περί αὐτόν συνάγουσα γνῶσιν. Οὔτε γάρ δίχα φωτός τῶν αἰσθητῶν ὀφθαλμός ἀντιλαμβάνεσθαι δύναται, οὔτε νοῦς χωρίς γνώσεως Θεοῦ θεωρίαν δέξασθαι πνευματικήν. Ἐκεῖ τε γάρ τῇ ὄψει τό φῶς τῶν ὁρατῶν τήν ἀντίληψιν δίδωσι, καί ἐνταῦθα τῷ νῷ τήν γνῶσιν τῶν νοητῶν ἡ τοῦ Θεοῦ ἐπιστήμη χαρίζεται. ΛΖ (37). ΘΕΩΡΙΑ ΤΟΥ ΤΡΟΠΟΥ ΚΑΘ' ΟΝ ΓΕΓΟΝΕΝ ΤΟΥ ΑΔΑΜ ΠΑΡΑΒΑΣΙΣ Θεωρία τοῦ τρόπου καθ᾿ ὅν γέγονεν τοῦ Ἀδάμ παράβασις. Ἀμέλει τούτῳ μή ἐπερείσας τῷ Θεῷ φωτί τόν τῆς ψυχῆς ὀφθαλμόν ὁ προπάτωρ Ἀδάμ τυφλοῦ δίκην εἰκότως ἐν σκότει τῆς ἀγνωσίας ἄμφω τώ χεῖρε τόν τῆς ὕλης φορυτόν ἑκουσίως ἀφάσσων μόνῃ αἰσθήσει ἑαυτόν ὅλον ἐπικλίνας ἐκδέδωκε, δι᾿ ἧς τοῦ πικροτάτου θηρός τόν φθαρτικόν ἰόν εἰσδεξάμενος οὐδ᾿ αὐτῆς, ὡς ἠβουλήθη, ἀπήλαυσε τῆς αἰσθήσεως, δίχα Θεοῦ, καί πρό Θεοῦ, καί οὐ κατά Θεόν, ὡς οὐκ ἔδει, ὅπερ ἀμήχανον ἦν, τά τοῦ Θεοῦ ἔχειν ἐπιτηδεύσας.","english":"For just as, when the perceptible sun rises, all bodies are clearly revealed together with it, so too God, the intelligible sun of righteousness, rising upon the mind—insofar as he himself knows he can be contained by creation—wills that the true principles of all things, both intelligible and perceptible, be revealed together with himself. And the brilliant concurrence of his garments with the light of his face at the Transfiguration of the Lord on the mountain makes this clear, gathering together, as I think, the knowledge of those after him and around him for God. For neither can the eye of the senses apprehend perceptible things without light, nor can the mind receive spiritual contemplation without the knowledge of God. For there, light gives to sight the apprehension of visible things, and here, the knowledge of God bestows on the mind the knowledge of intelligible things. 37. CONTEMPLATION OF THE MANNER IN WHICH ADAM'S TRANSGRESSION OCCURRED. Contemplation of the manner in which Adam's transgression occurred. Indeed, because our forefather Adam did not fix the eye of his soul upon this light, God, like a blind man he reasonably groped with both hands in the darkness of ignorance for the refuse of matter, willingly surrendering himself wholly to sense perception alone, through which, having received the destructive venom of the most bitter beast, he did not even enjoy sense perception itself as he wished—having, apart from God, and before God, and not according to God, as was not right, devoted himself to possessing the things of God, which was impossible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Τήν γάρ σύμβουλον παραδεξαμένην ( τόν ὄφιν Θεοῦ πλέον παραδεξάμενος αἴσθησιν καί τοῦ ἀπηγορευμένου ξύλου, ᾧ καί θάνατον συνεῖναι προεδιδάχθην τόν καρπόν ὀρέγουσαν, βρώσεως ἀπαρχήν ποιησάμενος πρόσφορον τῷ καρπῷ τήν ζωήν μετηλλάξατο, ζῶντα τόν θάνατον ἑαυτῷ κατά πάντα τόν χρόνον τοῦ παρόντος καιροῦ δημιουργήσας.\n\nΕἰ γάρ φθορά γενέσεως ὑπάρχει ὁ θάνατος, ἀεί δέ τό δι᾿ ἐπιῤῥοῆς τροφῶν γινόμενον φυσικῶς φθείρεται σῶμα τῇ ῥοῇ διαπνεόμενον, ἀεί ἄρα δι᾿ ὧν εἶναι τήν ζωήν ἐπίστευσεν ἀκμάζοντα ἑαυτῷ τε καί ἡμῖν τόν θάνατον ὁ Ἀδάμ συνετήρησεν. Ὡς εἴγε τῷ Θεῷ μᾶλλον ἤ τῇ συνοίκῳ πεισθείς τῷ ξύλῳ τῆς ζωῆς διετράφη, οὐκ ἄν τήν δοθεῖσαν ἀπέθετο ἀθανασίαν ἀεί συντηρουμένην τῇ μετοχῇ τῆς ζωῆς, ἐπειδή πᾶσα ζωή οἰκεία τε και καταλλήλῳ πέφυκε συντηρεῖσθαι τροφῇ. Τροφή δέ τῆς μακαρίας ἐκείνης ζωῆς ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς καί ζωήν διδούς τῷ κόσμῳ, καθώς αὐτός περί ἑαυτοῦ ἐν τοῖς Εὐαγγελίοις ὁ ἀψευδής ἀπεφήνατο Λόγος, ᾧ διατραφῆναι μή βουληθείς ὁ πρῶτος ἄνθρωπος τῆς μέν θείας εἰκότως ἀπεγένετο ζωῆς, ἄλλης δέ θανάτου γεννήτορος ἐπελάβετο, καθ᾿ ἥν τήν μέν ἄλογον ἑαυτῷ μορφήν ἐπιθέμενος, τῆς θείας δέ τό ἀμήχανον ἀμαυρώσας κάλλος, βοράν τῷ θανάτῳ τήν ἅπασαν φύσιν παρέδωκε. Δι᾿ ἧς ὁ μέν θάνατος ζῇ δι᾿ ὅλου τοῦ χρονικοῦ τούτου διαστήματος, ἡμᾶς βρῶσιν ποιούμενος, ἡμεῖς δέ ζῶμεν οὐδέποτε, ἀεί διά φθορᾶς ὑπ᾿ αὐτοῦ κατεσθιόμενοι.","english":"For having accepted the counsellor—having accepted the serpent more than God—by the perception of the forbidden tree, whose fruit I was also taught beforehand to associate with death, he made it the first-fruits of eating, and exchanged life for what was suited to the fruit, creating for himself a living death throughout all the time of the present age.\n\nFor if death is the corruption of generation, and the body that comes to be through the influx of foods is always naturally corrupted, being permeated by the flow, then Adam always preserved death flourishing for himself and for us through the very things by which he believed life existed. For if he had been persuaded by God rather than by his wife and had been nourished by the tree of life, he would not have laid aside the immortality given to him, which is always preserved by participation in life, since all life is naturally preserved by its own and appropriate nourishment. And the nourishment of that blessed life is the bread that came down from heaven and gives life to the world, as the truthful Word himself declared concerning himself in the Gospels. Not wishing to be nourished by it, the first man reasonably fell away from the divine life, and laid hold of another life, the begetter of death, according to which, having put upon himself the irrational form and having dimmed the ineffable beauty of the divine, he handed over the whole of nature as food to death. Through this, death lives throughout this whole span of time, making us its food, while we never live, always being devoured by it through corruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"ΛΗ (38). ΟΤΙ ΕΚ ΤΗΣ ΑΣΤΑΤΟΥ ΠΕΡΙΦΟΡΑΣ ΤΗΣ ΠΑΡΟΥΣΗΣ ΖΩΗΣ ΑΛΛΗΝ ΕΙΝΑΙ ΤΗΝ ΑΛΗΘΗ...\n\nὍτι ἐκ τῆς ἀστάτου περιφορᾶς τῆς παρούσης ζωῆς ἄλλην εἶναι τήν ἀληθῆ καί θείαν καί ὡσαύτως ἔχουσαν ζωήν ἐπαιδεύθησαν οἱ ἅγιοι. Ἧς τό ἀδρανές καί ἀλλεπάλληλον σοφῶς κατανοήσαντες ( οἱ ἅγιοι τήν ἀνθρώποις προηγουμένως ἐκ Θεοῦ δεδωρημένην ταύτην μή εἶναι τήν ζωήν, ὡς εἰκός, ἐπαιδεύθησαν, ἄλλην δέ θείαν καί ὡσαύτως ἔχουσαν, ἥν μάλιστα δεῖν ὑπέλαβον ἑαυτῷ πρεπόντως ἀγαθόν ὄντα τόν Θεόν προηγουμένως δημιουργῆσαι,\n\nμυστικῶς ἐδιδάχθησαν, πρός ἧν διά σοφίας κατά τήν χάριν τοῦ Πνεύματος, ὡς ἐφικτόν ἀνθρώποις τοῖς ὑπό θάνατον, τό ὄμμα τῆς ψυχῆς ἀνανεύσαντες, καί ἐνδιαθέτως τόν αὐτῆς θεῶν ὑποδεξάμενοι πόθον, ἀποθέσθαι δεῖν ταύτην τήν παροῦσαν ζωήν εἰκότως ᾠήθησαν, εἰ μέλλοιεν καθαρῶς ἐκείνης κατά τόν δέοντα λόγον ἐπιλήψεσθαι. Καί ἐπειδή ζωῆς ἀπόθεσις θανάτου χωρίς οὐ γίνεται, θάνατον αὐτῆς ἐπενόησαν τήν ἀποβολήν τῆς κατά σάρκα στοργῆς, δι᾿ ἧς εἰς τόν βίον ἡ τοῦ θανάτου γέγονεν εἴσοδος, ἵνα θανάτῳ θάνατον ἐπινοήσαντες τοῦ ζῆν τῷ θανάτῳ παύσωνται, τόν τίμιον ἐναντίον Κυρίου θάνατον ἀποθανόντες, τόν ὄντως θανάτου θάνατον, τόν τήν φθοράν μέν φθείρειν δυνάμενον, τῇ δέ μακαρίᾳ ζωῇ καί ἀφθαρσίᾳ παρεχόμενον ἐν τοῖς ἀξίοις εἴσοδον.","english":"That from the unstable circuit of the present life the true and divine life, which is likewise unchanging, is another life, the saints were taught. Understanding wisely its inertness and its ceaseless succession (the saints were taught, as is likely, that this life, which was given to men from God in the beginning, is not the true life, but another, divine and likewise unchanging, which they supposed God, being good, ought especially to have created for himself in the beginning in a manner befitting,\n\nthey were mystically taught, toward which, through wisdom according to the grace of the Spirit, as far as is attainable for men who are under death, having lifted up the eye of the soul and having received within themselves the divine longing for it, they reasonably thought that this present life ought to be set aside, if they were to grasp that life purely according to the fitting reason. And since the setting aside of life does not come about without death, they devised as its death the casting off of affection according to the flesh, through which the entrance of death into life came to be, so that, having devised death by death, they might cease from living by death, having died the death that is precious before the Lord, the death that is truly the death of death, the death able to destroy corruption, and granting entrance into the blessed life and incorruption among those who are worthy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Τό γάρ πέρας τῆς παρούσης ταύτης ζωῆς οὐδέ θάνατον οἶμαι δίκαιον ὀνομάζειν, ἀλλά θανάτου ἀπαλλαγήν, καί φθορᾶς χωρισμόν, καί δουλείας ἐλευθερίαν, καί ταραχῆς παύλαν, καί πολέμων ἀναίρεσειν, καί συγχύσεως πάροδον, καί σκότους ὑποχώρησιν, καί πόνων ἄνεσιν, καί βομβήσεως ἀσήμου σιγήν, καί βράσματος ἡρεμίαν, καί αἰσχύνης συγκάλυμμα, καί παθῶν ἀποφυγήν, καί ἁμαρτίας ἀφανισμόν, καί πάντων, ἵνα συνελών εἴπω, τῶν κακῶν περιγραφήν· ἅπερ δι᾿ ἑκουσίου νεκρώσεως οἱ ἅγιοι κατορθώσαντες ξένους ἑαυτούς τοῦ βίου καί παρεπιδήμους παρέστησαν. Κόσμῳ τε γάρ καί σώματι καί ταῖς ἐξ αὐτῶν ἐπαναστάσεσι γενναίως μαχόμενοι, καί τήν ἐξ ἀμφοῖν κατά τήν τῶν αἰσθήσεων πρός τά αἰσθητά συμπλοκήν παραγεγομένην ἀπάτην ἀποπνίξαντες, ἀδούλωτον ἑαυτοῖς ἐφύλαξαν τῆς ψυχῆς τό ἀξίωμα· μάλα γε εἰκότως, ἔννομον κρίναντες εἶναι καί δίκαιον τό ἧττον ἄγεσθαι μᾶλλον τῷ κρείττονι, ἤ ( τό κρεῖττον τῷ χείρονι συμποδίζεσθαι. Ὅσπερ δή νόμος θεῖος καί τοῖς προαιρουμένοις τήν λογικοῖς προηγουμένως πρέπουσαν ἀσπάζεσθαι ζωήν ἐμπεφυκώς, τήν ἐμφερῶς δι' ὀλιγαρκείας τό ἀπροσδεές τῶν ἀγγέλων μιμουμένην καί ἄνετον. ΛΘ (39). ΟΤΙ ΜΗ ΚΑΘ' ΗΜΑΣ Ή ΤΗΝ ΦΥΣΙΚΗΝ ΘΕΩΡΙΑΝ, Ή ΤΗΝ ΓΡΑΦΙΚΗΝ ΜΥΣΤΑΓΩΓΙΑΝ...","english":"For the end of this present life I do not think it right even to call death, but a release from death, and a separation from corruption, and a freedom from slavery, and a cessation of turmoil, and an abolition of wars, and a passage through confusion, and a retreat of darkness, and a relief from toils, and a silence of unmarked clamor, and a calm of seething, and a covering of shame, and an escape from passions, and an obliteration of sin, and—to sum it all up in a word—a circumscription of all evils. These things the saints, having accomplished them through voluntary mortification, presented themselves as strangers and sojourners to the world. For fighting nobly against the world and the body and the assaults that arise from them, and having stifled the deception that came from both through the entanglement of the senses with sensible things, they kept for themselves the dignity of the soul unenslaved—very reasonably indeed, since they judged it to be lawful and just that the lesser be led rather than the better, or that the better be entangled with the worse. This, indeed, is a divine law, implanted in those who choose to embrace the life that is primarily fitting for rational beings, the life that in like manner, through frugality, imitates the freedom from want of the angels and their freedom from care. 39. That it is not in our power either to attain natural contemplation or the mystical guidance of Scripture...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Ὅτι μή καθ᾿ ἡμᾶς ἤ τήν φυσικήν θεωρίαν, ἤ τήν γραφικήν μυσταγωγίαν ἐποίουν οἱ ἅγιοι.\n\nἈλλ᾿ ἐπανελθόντες καθ᾿ εἱρμόν τά λείποντα τῆς Μεταμορφώσεως τοῖς προθεωρηθεῖσι κατά δύναμιν διασκοπήσαντες προσαρμόσωμεν, ἵνα θεωρηθῇ τῶν ἁγίων ἡ ἐν πᾶσιν ἀκρότης καί ἡ γνησία πρός τήν σάρκα καί τήν ὕλην ἀποδιάθεσις, καί ὅτι μή καθ᾿ ἡμᾶς καί αὐτοί ἤ τήν κτίσιν ἤ τήν ἁγίαν Γραφήν ὑλικῶς τε καί χαμερπῶς ἐθεώρουν, αἰσθήσει μόνον καί ἐπιφανείαις καί σχήμασι πρός ἀνάληψιν τῆς μακαρίας γνώσεως τοῦ Θεοῦ, γράμμασί τε καί συλλαβαῖς χρώμενοι, ἐξ ὧν τό πταίειν ἔστι περί τήν κρίσιν τῆς ἀληθείας καί σφάλλεσθαι, ἀλλά νῷ μόνῳ καθαρωτάτῳ καί πάσης ὑλικῆς ἀπηλλαγμένῳ ἀχλύος. Εἴπερ οὖν εὐσεβῶς κρίνειν βουλόμεθα τούς τῶν αἰσθητῶν νοητῶς διασκοποῦντες λόγους, εἰς τήν περί Θεοῦ καί τῶν θείων αὐτούς ἄπταιστον γνῶσιν ὀρθῶς δι' εὐθείας τρίβου βαίνοντας κατίδοιμεν.\n\nΜ (40). ΘΕΩΡΙΑ ΕΙΣ ΤΗΝ ΜΕΤΑΜΟΡΦΩΣΙΝ ΠΛΑΤΥΤΕΡΑ Θεωρία εἰς τήν Μεταμόρφωσιν πλατυτέρα.","english":"That the saints did not act according to us, either in natural contemplation or in the mystical guidance of Scripture.\n\nBut returning in order, let us fit what remains of the Transfiguration to what has been contemplated beforehand as far as we are able, having examined it, so that the preeminence of the saints in all things may be contemplated, and their genuine detachment from the flesh and from matter, and that they themselves did not contemplate creation or Holy Scripture according to us, materially and in a lowly manner, using only sense and appearances and shapes for the reception of the blessed knowledge of God, and letters and syllables, from which it is possible to err concerning the judgment of truth and to stumble, but with the mind alone, most pure and freed from all material mist. If, then, we wish to judge piously, examining the reasons of sensible things intelligibly, we would see them walking rightly on a straight path to the unerring knowledge of God and of His divine things.\n\nM (40). A WIDER CONTEMPLATION OF THE TRANSFIGURATION. A wider contemplation of the Transfiguration.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Εἴρηται τοίνυν ἀνωτέρω ὅτι διά μέν τῆς γενομένης ἐπί τοῦ ὄρους τοῦ προσώπου τοῦ Κυρίου φωτοειδοῦς λαμπρότητος πρός τήν πᾶσι καθόλου τοῖς οὖσιν ἄληπτον τοῦ Θεοῦ μυστικῶς οἱ τρισμακάριοι ἀπόστολοι κατά τό ἄῤῥητόν τε καί\n\nἄγνωστον ( ἐχειραγωγοῦντο δύναμίν τε καί δόξαν, τῆς ἀφανοῦς κρυφιότητος τό φανέν αὐτοῖς πρός τήν αἴσθησιν φῶς σύμβολον εἶναι μανθάνοντες. Ὡς γάρ ἐνταῦθα τοῦ γενομένου φωτός τήν τῶν ὀφθαλμῶν νικᾷ ἐνέργειαν ἡ ἀκτίς, ἀχώρητος αὐτοῖς διαμένουσα, οὕτω κἀκεῖ Θεός πᾶσαν νοός δύναμιν ὑπερβαίνει καί ἐνέργειαν, οὐδ᾿ ὅλως ἐν τῷ νοεῖσθαι τῷ νοεῖν πειρωμένῳ τόν οἱονοῦν τύπον ἀφείς. Διά δέ τῶν λευκῶν ἱματίων τήν τε ἐν τοῖς κτίσμασιν ἀναλόγως τοῖς καθ᾿ οὕς γεγένηνται λόγοις μεγαλουργίαν καί τήν ἐν τοῖς ῥήμασι τῆς ἁγίας Γραφῆς κατά τό νοούμενον μυσταγωγίαν ἐν ταὐτῷ καί ἅμα θεοπρεπῶς ἐδιδάσκοντο, οἷα τῇ ἐπιγνώσει τοῦ Θεοῦ συναναφαινομένης τῆς τε γραφικῆς κατά τό πνεῦμα δυνάμεως καί τῆς ἐν τοῖς κτίσμασι κατ᾿ αὐτό σοφίας καί γνώσεως, δι᾿ ὧν πάλιν αὐτός ἀναλόγως ἐκφαίνεται. Διά δέ Μωϋσέως καί Ἠλίου τῶν ἑκατέρωθεν αὐτῷ συνόντων (τοῦτο γάρ εἰς τήν ἐξέτασιν τῆς θεωρίας λείπεται), πολλούς κατά πολλάς ἐπινοίας, ὧν τύποι προεβέβληντο μυστηρίων δι᾿ ἀληθοῦς θεωρίας γνωστικούς ὑπεδέχοντο τρόπους.","english":"It has therefore been said above that through the light-like brightness of the Lord's face that came to be on the mountain, the thrice-blessed apostles were mystically led in an ineffable and unknowable manner toward the power and glory of God that is wholly incomprehensible to all beings, learning that the light which appeared to them for perception is a symbol of the hidden secrecy of the unseen. For just as here the ray of the light that came to be surpasses the activity of the eyes, remaining uncontainable by them, so also there God surpasses every power and activity of the mind, leaving no form whatsoever in the act of being thought to the one who attempts to think him. And through the white garments they were taught in a God-befitting manner, at one and the same time, both the magnificence in created things according to the principles proportioned to those for whom they came to be, and the mystical guidance in the words of Holy Scripture according to the meaning understood—since with the knowledge of God there shine forth together both the scriptural power according to the Spirit and the wisdom and knowledge in created things according to himself, through which he himself again is revealed proportionally. And through Moses and Elijah, who were with him on either side (for this remains for the examination of the contemplation), they received, as those who are knowledgeable through true contemplation, many modes according to many conceptions, of which mysteries types had been set forth beforehand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"ΜΑ (41). ΘΕΩΡΙΑ ΕΙΣ ΤΟΝ ΜΩΫΣΗΝ ΚΑΙ ΤΟΝ ΗΛΙΑΝ Θεωρία εἰς τόν Μωϋσῆν καί τόν Ἠλίαν. Α´. Καί πρῶτον μέν τήν περί τοῦ δεῖν πάντως συνεῖναι τῷ Λόγῳ καί Θεῷ τόν τε νομικόν καί τόν προφητικόν λόγον διά Μωϋσέως καί Ἠλίου εὐσεβεστάτην ἐλάμβανον ἔννοιαν, ὡς ἐξ αὐτοῦ καί περί αὐτοῦ καί ὄντας καί ἀπαγγέλοντας, καί περί αὐτόν ἱδρυμένους.\n\nΒ´. Εἶτα σοφίαν καί χρηστότητα συνοῦσαν αὐτῷ διά τῶν αὐτῶν ἐπαιδεύοντο, τήν μέν ὅτι κατ᾿ αὐτήν διαγορευτικός ἐστι τῶν ποιητέων ὁ λόγος, καί ἀπαγορευτικός τῶν οὐ ποιητέων, ἧς τύπος ὑπῆρχε Μωϋσῆς (σοφίας γάρ τήν τῆς νομοθεσίας εἶναι πιστεύομεν χάριν), τήν δέ ὅτι κατ᾿ αὐτήν προτρεπτικός ἐστι καί ἐπιστρεπτικός πρός τήν θείαν ζωήν τῶν αὐτῆς ἀπολισθησάντων, ( ἧς τύπος ὑπῆρχεν Ἠλίας, δι᾿ ἑαυτοῦ ὅλον τό προφητικόν δηλῶν χάρισμα. Χρηστότητος γάρ θείας ἴδιον γνώρισμα, τῶν πεπλανημένων ἡ μετά φιλανθρωπίας ἐπιστροφή, ἧς κήρυκας τούς προφήτας γινώσκομεν.\n\nΓ´. Ἤ γνῶσιν καί παιδείαν, τήν μέν ὅτι καλοῦ τε καί κακοῦ τῆς εἰδήσεως τοῖς ἀνθρώποις ὑπάρχει παρεκτικός. Δέδωκα γάρ, φησί, πρό προσώπου σου τήν ζωήν καί τόν θάνατον, ἐφ᾿ ᾧ τήν μέν ἑλεῖν αἱρεῖσθαι, τόν δέ φυγεῖν, καί μή ὡς καλῷ περιπεσεῖν ἐξ ἀγνοίας τῷ χείρονι, ὅπερ Μωϋσῆς πεπραχώς ἀνηγόρευται, προτυπῶν ἐν ἑαυτῷ τῆς ἀληθείας τά σύμβολα· τήν δέ ὅτι τῶν τοῖς ἐναντίοις ἀνέδην χρωμένων κατά τόν Ἰσραήλ, οὗ παιδευτήν Ἠλίας ὁ μέγας ἐγένετο, καί μιγνύντων ἀδιακρίτως τά ἄμικτα, τῆς ἀδιαφορίας ἐστί κολαστικός, καί τῶν παντελῶς τῷ κακῷ προστεθειμένων τήν ἄνοιαν καί τήν πώρωσιν εἰς ἔννοιαν ἄγων, ὡς λόγος, καί αἴσθησιν.","english":"MA (41). CONTEMPLATION CONCERNING MOSES AND ELIJAH. Contemplation concerning Moses and Elijah. 1. And first, they received the most pious understanding concerning the necessity that both the legal and the prophetic word be wholly with the Word and God through Moses and Elijah, as being both from him and about him and declaring him, and established around him.\n\n2. Then through these same men they were taught the wisdom and goodness that are with him — the one, that according to it the Word is declarative of things to be done and prohibitive of things not to be done, of which Moses was the type (for we believe that the grace of lawgiving belongs to wisdom); the other, that according to it he is exhortative and converting toward the divine life of those who have slipped away from it (of which Elijah was the type, showing through himself the whole prophetic grace. For it is a distinctive mark of divine goodness, the conversion with love for humanity of those who have gone astray, of which we know the prophets to be heralds).\n\n3. Or knowledge and instruction — the one, that he is a bestower to human beings of the awareness of good and evil. For he says, I have set before your face life and death, so as to choose to take the one and to flee the other, and not, as though it were good, to fall into the worse from ignorance — which Moses is declared to have done, prefiguring in himself the symbols of the truth; the other, that he is the punisher of indifference in those who shamelessly use things contrary, after the manner of Israel, whose instructor the great Elijah became, and who mix without distinction things that cannot be mixed, bringing their mindlessness and their hardness, as the account says, to understanding and perception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Δ´. Ἤ πρᾶξιν καί θεωρίαν, τήν μέν ὡς κακίας ἀναιρετικήν, καί κόσμου δι᾿ ἐπιδείξεως ἀρετῶν τούς δι᾿ αὐτῆς ἀγομένους παντελῶς κατά διάθεσιν τέμνουσαν, ὡς Μωϋσῆς τῆς Αἰγύπτου τόν Ἰσραήλ, καί θείοις νόμοις τοῦ Πνεύματος εὐπειθῶς παιδεύουσαν ἄγεσθαι· τήν δέ ὡς ὕλης καί εἴδους ἁρπάζουσαν, ὡς τόν Ἠλίαν τό ἐκ πυρός ἅρμα, καί Θεῷ διά γνώσεως προσάγουσάν τε καί συνάπτουσαν ὑπό σαρκός μηδ᾿ ὁτιοῦν βαρουμένους, διά τήν τοῦ κατ᾿ αὐτήν νόμου ἀθέτησιν, ἤ ἐπάρσει καθ᾿ ὁτιοῦν ἐπί τοῖς κατορθώμασι φλεγομένους, διά τήν συνημμένην ταῖς ὄντως ἀρεταῖς δρόσον τῆς πτωχείας τοῦ πνεύματος.\n\nΕ´. Ἤ πάλιν τά κατά τόν γάμον καί τήν ἀγαμίαν μυστήρια παρά τῷ Λόγῳ εἶναι μανθάνοντες διά Μωϋσέως, τοῦ διά τόν γάμον τῆς θείας ἐραστοῦ γενέσθαι\n\nδόξης μή κωλυθέντος, καί διά ( Ἠλίου, τοῦ παντελῶς γαμικῆς συναφείας καθαροῦ διαμείναντος, οἷα τοῦ Λόγου καί Θεοῦ τούς λόγῳ ταῦτα ἰθύνοντας, κατά τούς θειωδῶς περί αὐτῶν κειμένους νόμους, ἑαυτῷ μυστικῶς εἰσποιεῖσθαι κηρύττοντος.","english":"4. Or [it is] action and contemplation, the one as destructive of vice and, by the display of virtues, wholly severing in disposition those who are led by it from the world, as Moses [led] Israel from Egypt, and obediently training them to be led by the divine laws of the Spirit; the other as snatching away from matter and form, as the chariot of fire [snatched] Elijah, and bringing and joining [them] to God through knowledge, weighed down not in the least by the flesh, because of the setting aside of the law that is according to it, or set aflame by any elation over achievements, because of the dew of the poverty of the spirit that is joined to the truly [existing] virtues.\n\n5. Or again, learning that the mysteries concerning marriage and virginity are with the Word through Moses, who because of marriage was not prevented from becoming a lover of divine glory, and through Elijah, who remained wholly pure of marital union, as the Word and God proclaims that those who direct these things by reason, according to the laws divinely laid down concerning them, are mystically brought into his own household.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"´. Ἤ ζωῆς καί θανάτου διά τῶν αὐτῶν κύριον πιστῶς ὄντα τόν Λόγον πληροφορούμενοι.\n\nΖ´. Ἤ καί τό πάντας ζῇν τῷ Θεῷ καί μηδένα παντελῶς παρ᾿ αὐτῷ νεκρόν εἶναι διά τῶν αὐτῶν μανθάνοντες, πλήν τοῦ ἑαυτόν τῇ ἁμαρτίᾳ νεκρώσαντος, καί τῇ ἑκουσίῳ πρός τά πάθη ῥοπῇ τοῦ Λόγου ἑαυτόν ἀποκόψαντος. Η´. Ἤ πάλιν τόν Λόγον ὡς ἀλήθειαν ὄντα κατ᾿ ἀναφοράν εἶναί τε καί ὑπάρχειν τούς τύπους τῶν μυστηρίων, καί εἰς αὐτόν συνάγεσθαι, τῆς τε νομικῆς καί τῆς προφητικῆς πραγματείας ὡς ἀρχήν καί τέλος, ἐφωταγωγοῦντο. Θ´. Ἤ τά μετά Θεόν πάντα καί ἐκ Θεοῦ γεγονότα, τουτέστι τήν φύσιν τῶν ὄντων καί τόν χρόνον, παρά τῷ Θεῷ ὄντα συνεκφαίνεσθαι ἀληθῶς φαινομένῳ, κατά τό ἐφικτόν, ὡς αἰτίῳ καί ποιητῇ. Ὧν τοῦ μέν χρόνου τύπος ἄν εἴη Μωϋσῆς, οὐ μόνον ὡς χρόνου καί τοῦ κατ᾿ αὐτόν ἀριθμοῦ διάσκαλος (οὗτος γάρ πρῶτος τόν κατά τήν γένεσιν τοῦ κόσμου χρόνον ἠρίθμησε), καί ὡς χρονικῆς γενόμενος λατρείας καθηγητής, ἀλλά καί ὡς μή συνεισερχόμενος ἐκείνοις σωματικῶς εἰς τήν κατάπαυσιν ὧν πρός τῆς θείας καθηγήσατο εὐαγγελίας· τοιοῦτον γάρ ἔχει ὁ χρόνος, οὐ φθάνων ἤ συνερχόμενος κατά τήν κίνησιν ἐκείνοις οὕς πρός τήν θείαν τοῦ μέλλοντος αἰῶνος ζωήν πέφυκε παραπέμπειν. Ἰησοῦν γάρ ἔχει τόν παντός ὄντα καί χρόνου καί αἰῶνος διάδοχον· κἄν εἰ ἄλλως οἱ λόγοι τοῦ χρόνου ἐν τῷ Θεῷ διαμένωσιν, ὡς δηλοῖ μυστικῶς ἡ τοῦ ἐν ἐρήμῳ δοθέντος νόμου διά Μωϋσέως τοῖς τήν γῆς λαβοῦσι τῆς κατασχέσεως συνείσοδος.","english":"5. Or, being fully assured by faith through the same things that the Word is Lord of life and death.\n\n6. Or learning through the same things that all live to God and none at all is dead before him, except the one who has put himself to death by sin and has cut himself off from the Word by his voluntary inclination toward the passions.\n\n7. Or again, being illumined, [they learned] that the Word, being truth, is and exists as the referent of the types of the mysteries, and that both the legal and the prophetic enterprise are gathered into him as beginning and end.\n\n8. Or that all things after God and made from God—that is, the nature of beings and time—being in God, are truly manifested together with God when he appears, insofar as is attainable, as cause and maker. Of these, Moses would be the type of time, not only as teacher of time and of the number according to it (for he first numbered the time according to the genesis of the world), and as having become the guide of temporal worship, but also as not entering in bodily with those into the rest of whom he had led them by divine proclamation; for such is the nature of time, not reaching or coming together in its movement with those whom it is naturally suited to send on to the divine life of the age to come. For it has Jesus as the successor of all time and age; even if in another way the principles of time remain in God, as the entry, together with those who received the possession of the land, of the law given in the wilderness through Moses mystically indicates.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"( Αἰών γάρ ἐστιν ὁ χρόνος, ὅταν στῇ τῆς κινήσεως, καί χρόνος ἐστίν ὁ αἰών, ὅταν μετρῆται κινήσει φερόμενος, ὡς εἶναι τόν μέν αἰῶνα, ἵνα ὡς ἐν ὅρῳ περιλαβών εἴπω, χρόνον ἐστερημένου κινήσεως, τόν δέ χρόνον αἰῶνα κινήσει μετρούμενον. Τῆς δέ φύσεως Ἠλίας, οὐ μόνον ὡς τούς καθ᾿ ἑαυτόν ἀλωβήτους φυλάξας λόγους, καί τό ἐπ᾿ αὐτοῖς κατά γνώμην φρόνημα τροπῆς τῆς ἐκ πάθους ἐλεύθερον, ἀλλά καί ὡς ἐν κρίσει παιδεύων, οἷόν τις φυσικός νόμος, τούς παρά φύσιν τῇ φύσει χρωμένους. Τοιοῦτον γάρ καί ἡ φύσις, τούς αὐτήν παραφθείρειν ἐπιχειροῦντας τοσοῦτον κολάζουσα, ὅσον τοῦ παρά φύσιν ζῇν ἐπιτηδεύουσι, τῷ μή ὅλην αὐτῆς φυσικῶς ἔτι κεκτῆσθαι τῆς φύσεως τήν δύναμιν, μειωθέντας ἤδη τῆς κατ᾿ αὐτήν ἀρτιότητος καί διά τοῦτο κολαζομένους, ὡς ἐαυτοῖς ἀβούλως τε καί ἀφρόνως διά τῆς πρός τό μή ὄν νεύσεως τοῦ εἶναι παρεχομενους τήν ἔλλειψιν. Ι´. Ἴσως δέ καί τήν νοητήν καί τήν αἰσθητήν κτίσιν ἔχεσθαι τοῦ Δημιουργοῦ Λόγου τις εἰπών διά τοῦ Μωϋσέως καί Ἠλίου, τῆς ἀληθείας οὐ διαμαρτάνει. Ὧν τῆς μέν αἰσθητῆς Μωϋσῆς λόγον ἐπέχει, ὡς ὑπό γένεσιν καί φθοράν γενόμενος, καθώς ἡ περί αὐτοῦ ἱστορία δηλοῖ, τήν γένεσιν καί τόν θάνατον αὐτοῦ καταγγέλλουσα. Τοιοῦτον γάρ καί αἰσθητή κτίσις, ἀρχήν ἐγνωσμένην γενέσεως ἔχουσα καί διαφθορᾶς ὡρισμένον τέλος ἐλπίζουσα. Τῆς δέ νοητῆς Ἠλίας, ὡς οὔτε γένεσιν αὐτοῦ τῆς περί αὐτοῦ μηνυούσης ἱστορίας, κἄν εἰ γεγέννηται, οὔτε μήν τήν διά θανάτου φθοράν ἐλπίζεσθαι ὁριζομένης, κἄν εἰ τεθνήξεται.","english":"For an age is time whenever it stands still from movement, and time is an age whenever it is measured as carried along by movement, so that the age is, to put it in a definition, time deprived of movement, and time is an age measured by movement. But the nature of Elijah, not only as one who kept the principles in himself unblemished, and the disposition according to his judgment concerning them free from change that comes from passion, but also as one who disciplines in judgment, like a kind of natural law, those who use nature contrary to nature. For such is nature also, punishing those who attempt to corrupt it as much as they practice living contrary to nature, by their no longer possessing the whole power of nature naturally, having already been diminished from the integrity according to it and for this reason being punished, inasmuch as they unwillingly and foolishly, through their inclination toward non-being, procure for themselves the lack of being. 10. Perhaps someone who says that both the intelligible and the sensible creation cling to the Creator Word through Moses and Elijah does not miss the truth. Of these, Moses holds the place of the sensible creation, as one who came under generation and corruption, just as the history concerning him makes clear, proclaiming his generation and his death. For such is the sensible creation also, having a known beginning of generation and hoping for a defined end of corruption. And Elijah holds the place of the intelligible creation, since the history concerning him does not disclose his generation, even if he was born, nor indeed does it define that corruption through death is to be hoped for, even if he will die.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Τοιοῦτον γάρ καί ἡ νοητή κτίσις, οὔτε ἀρχήν γενέσεως ἀνθρώποις κατάδηλον ἔχουσα, κἄν εἰ γεγένηται καί ἦρκται καί ἐκ τοῦ μή ὄντος εἰς τό εἶναι παρῆκται, οὔτε τέλος τοῦ εἶναι διά φθορᾶς ὡρισμένον ἐκδέχεται. Τό γάρ ἀνώλεθρον φυσικῶς ἔχει λαβοῦσα παρά Θεοῦ, τοῦ οὕτως αὐτήν δημιουργῆσαι θελήσαντος.\n\nΜΒ (42). ΑΛΛΗ ΣΥΝΕΚΤΙΚΗ ΘΕΩΡΙΑ ΕΙΣ ΤΗΝ ΜΕΤΑΜΟΡΦΩΣΙΝ ( Ἄλλη συνεκτική θεωρία εἰς τήν Μεταμόρφωσιν. Εἰ δέ τῷ μή περιεργότερος τοῦ δέοντος εἶναι δοκῶ, καί ἕτερον μέγα τε καί θεῖον, ὡς οἶμαι, ἐκ τῆς θείας Μεταμορφώσεως μυστήριον ἡμῖν ἀναφαίνεται, καί τῶν εἰρημένων λαμπρότερον. Οἶμαι γάρ τούς καθόλου δύο τῆς θεολογίας τρόπους μυστικῶς ὑφηγεῖσθαι τά ἐπί τοῦ ὄρους κατά τήν Μεταμόρφωσιν, θεοπρεπῆ δραματουργήματα, τόν τε προηγούμενόν φημι καί καί ἁπλοῦν καί ἀναίτιον, καί διά μόνης καί παντελοῦς ἀποφάσεως τό θεῖον ὡς ἀληθῶς καταφάσκοντα, καί τήν ὑπεροχήν αὐτοῦ δι᾿ ἀφασίας δεόντως σεμνύνοντα, καί τόν ἑπόμενον τούτῳ καί σύνθετον, διά καταφάσεως μεγαλοπρεπῶς ἐκ τῶν αἰτιατῶν ὑπογράφοντα· οἷς, κατά τό δυνατόν ἀνθρώπους εἰδέναι, ἡ περί Θεοῦ τε καί τῶν θείων ἐπαιωρουμένη γνῶσις διά τῶν προσφυῶν ἡμῖν συμβόλων πρός ἀμφοτέρους ἡμᾶς ἄγει τούς τρόπους, δι᾿ εὐσεβοῦς τῶν ὄντων κατανοήσεως ἀμφοτέρων ἡμῖν ἐφιστῶσα τούς λόγους, καί τοῦ μέν προτέρου πᾶν τό ὑπέρ αἴσθησιν σύμβολον εἶναι διδάσκουσα, τοῦ δέ δευτέρου τά κατ᾿ αἴσθησιν ἀθροιστικά εἶναι παιδεύοντα μεγαλουργήματα.","english":"For such is the intelligible creation: it has no beginning of generation manifest to humans, even if it has indeed come to be and has begun and has been brought from non-being into being, nor does it await a limit of its being defined by corruption. For it possesses incorruptibility by nature, having received it from God, who willed to create it thus.\n\nMB (42). Another connective contemplation on the Transfiguration. If I do not seem to be more curious than is fitting, another great and divine mystery, as I think, is revealed to us from the divine Transfiguration, and one brighter than what has been said. For I think that the two general modes of theology are mystically set forth in the things on the mountain at the Transfiguration—the God-fitting dramatic actions—I mean the preceding one, both simple and uncaused, which truly affirms the divine through negation alone and complete, and duly venerates its transcendence through speechlessness, and the one that follows this and is composite, which magnificently delineates it through affirmation from the effects. To these, as far as it is possible for humans to know, the knowledge of God and divine things that hovers above leads us through symbols suited to us to both modes, setting before us the principles of both through pious understanding of beings, and teaching that every symbol beyond sense perception belongs to the former, while the things of sense perception are aggregative great works belonging to the second.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Ἐκ γάρ τῶν ὑπέρ αἴσθησιν συμβόλων τήν ὑπέρ λόγον καί νοῦν ἀλήθειαν εἶναι μόνον πιστεύομεν, περί τοῦ τί καί πῶς καί ὁποίαν εἶναι καί ποῦ καί πότε μηδ᾿ ὅλως τολμῶντες σκοπεῖν ἤ ἐννοεῖν ἐνεχόμενοι, τῆς ἐγχειρήσεως τό ἀσεβές παραιτούμενοι· ἐκ δέ τῶν κατ᾿ αἴσθησιν, ὡς ἡμῖν ἐστι δυνατόν, κατ᾿ ἔννοιαν μόνον ἰσχνῶς τῆς περί Θεοῦ γνώσεως τάς εἰκασίας λαμβάνοντες πάντα αὐτόν εἶναί φαμεν ὅσα ἐκ τῶν αὐτοῦ ποιημάτων ὡς αἴτιον ἐγνωρίσαμεν.\n\nΜΓ (43). ΟΤΙ ΚΑΙ ΕΑΥΤΟΥ ΤΥΠΟΣ Ο ΚΥΡΙΟΣ ΓΕΓΟΝΕΝ... Ὅτι καί ἑαυτοῦ τύπος ὁ Κύριος γέγονεν κατά τήν ἑαυτοῦ διά σαρκός οἰκονομίαν.\n\nΣκοπήσωμεν δέ εἰ μή καλῶς ἑκάστῳ τῶν εἰρημένων ( τρόπων κατά τήν θείαν ἐκείνην τοῦ Κυρίου Μεταμόρφωσιν καί σοφῶς ἐνυπάρχει τό σύμβολον. Εἴδει γάρ αὐτόν καθ᾿ ἡμᾶς ἀτρέπτως κτισθῆναι δι᾿ ἄμετρον φιλανθρωπίαν καταδεξάμενον ἑαυτοῦ γενέσθαι τύπον καί σύμβολον, καί παραδεῖξαι ἐξ ἑαυτοῦ συμβολικῶς ἑαυτόν, καί δι᾿ ἑαυτοῦ φαινομένου πρός ἑαυτόν ἀφανῶς πάντη κρυπτόμενον χειραγωγῆσαι τήν ἅπασαν κτίσιν καί τῆς ἀφανοῦς καί πάντων ἐπέκεινα κρυφιομύστου καί ὑπ᾿ οὐδενός τῶν ὄντων οὐδενί τό σύνολον τρόπῳ νοηθῆναι ἤ λεχθῆναι δυναμένης ἀπειρίας τάς ἐκφανεῖς διά σαρκός θεουργίας ἀνθρώποις παρέχειν φιλανθρώπως μηνύματα. ΜΔ (44). ΘΕΩΡΙΑ ΤΟΥ ΑΣΤΡΑΨΑΝΤΟΣ ΠΡΟΣΩΠΟΥ ΤΟΥ ΚΥΡΙΟΥ Θεωρία τοῦ ἀστράψαντος προσώπου τοῦ Κυρίου.","english":"For from the symbols beyond sense perception we believe only that the truth is beyond reason and mind, not at all daring to examine or conceive what it is, how, and of what sort, where and when, since we shrink from the impiety of such an undertaking; but from things perceived by the senses, as is possible for us, we receive in thought alone faint likenesses of the knowledge of God, and we say that He is all things whatsoever we have come to know from His works as their Cause.\n\n43. That the Lord has also become a type of Himself... That the Lord has also become a type of Himself in accordance with His own economy through the flesh.\n\nLet us consider whether the symbol does not rightly and wisely belong to each of the modes just mentioned, in accordance with that divine Transfiguration of the Lord. For He deigned without change to be created in form like us, through His boundless love for humanity, and to become a type and symbol of Himself, and to reveal Himself symbolically from Himself, and through Himself, who is visible, to lead the whole creation by the hand to Himself, who is entirely and invisibly hidden, and to provide to humans, in His love for humanity, the manifest divine works done through the flesh as tokens of that invisible infinity which is beyond all things, mystically hidden, and which cannot be understood or spoken of by any being in any way at all. 44. Contemplation of the radiant face of the Lord. Contemplation of the radiant face of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"Τό τοίνυν φῶς τοῦ προσώπου τοῦ Κυρίου τό νικῆσαν τῆς ἀνθρωπίνης μακαρίας ἀποστόλοις τῆς κατ᾿ ἀπόφασιν μυστικῆς θεολογίας, καθ᾿ ὅ ἡ μακαρία καί ἁγία θεότης κατ᾿ οὐσίαν ἐστίν ὑπεράῤῥητος καί ὑπεράγνωστος καί πάσης ἀπειρίας ἀπειράκις ἐξῃρημένη, οὐδ᾿ ἴχνος ὅλως καταλήψεως κἄν ψιλόν τοῖς μετ᾿ αὐτήν καταλείψασα, οὐδέ τήν πῶς κἄν πόσως ἡ αὐτή καί μονάς ἐστι καί τριάς ἔννοιαν ἐφιεῖσά τινι τῶν ὄντων, ἐπειδή μηδέ χωρεῖσθαι κτίσει τό ἄκτιστον πέφυκε, μηδέ περινοεῖσθαι τοῖς πεπερασμένοις τό ἄπειρον.\n\nΜΕ (45). ΘΕΩΡΙΑ ΕΙΣ ΤΑ ΦΑΝΑ ΤΟΥ ΚΥΡΙΟΥ ΕΝΔΥΜΑΤΑ Θεωρία εἰς τά φανά τοῦ Κυρίου ἐνδύματα.\n\nΤόν δέ καταφατικόν τρόπον εἴς τε τόν κατ᾿ ἐνέργειαν πρόνοιάν τε καί κρίσιν διαιρούμενον· τόν μέν κατ᾿ ἐνέργειαν, τόν ἐκ καλλονῆς καί μεγέθους τῶν κτισμάτων τήν περί ( τοῦ δημιουργόν εἶναι τῶν ὅλων τόν Θεόν εἰσηγούμενον δήλωσιν, διά τῶν λαμπρῶν ἐσθημάτων τοῦ Κυρίου δηλοῦσθαι, ἅπερ εἰς τά φαινόμενα κτίσματα προεκλαβών ὁ Λόγος ἀπέδειξεν. Μ (46). ΘΕΩΡΙΑ ΑΛΛΗ ΕΙΣ ΤΟΝ ΜΩΫΣΗΝ Θεωρία ἄλλη εἰς τόν Μωϋσῆν.","english":"That light, then, of the face of the Lord which overcame the blessed human nature of the apostles by the mystical theology according to negation, according to which the blessed and holy Godhead is in essence beyond speech and beyond knowledge and removed beyond all infinity infinitely, leaving not even the faintest trace of comprehension to those after it, nor granting to any of existing things the notion of how or in what measure it is itself both monad and triad, since the uncreated is by nature not contained by creation, nor is the infinite comprehended by the finite.\n\n45. CONTEMPLATION OF THE BRIGHT GARMENTS OF THE LORD. A contemplation of the bright garments of the Lord.\n\nAnd the affirmative mode, divided into providence and judgment according to activity; the one according to activity, the declaration concerning God being the creator of all things, derived from the beauty and greatness of the created things, is signified through the bright garments of the Lord, which the Word, taking them beforehand into the visible created things, displayed. 46. ANOTHER CONTEMPLATION CONCERNING MOSES. Another contemplation concerning Moses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"Τόν δέ κατά πρόνοιαν τρόπον διά τοῦ Μωϋσέως σημαίνεσθαι, ὡς πλάνης φιλανθρώπως ἐξαιρουμένην τούς κακίᾳ συνειλημμένους, καί τούς τρόπους σοφῶς τοῖς ἀνθρώποις διαποικίλλουσαν τῆς πρός τά θεῖα καί ἄϋλα καί ἀσώματα ἀπό τῶν ὑλικῶν καί φθαρτῶν καί σωματικῶν ἐκδημίας, καί τοῖς θείοις νόμοις ἐπιστημόνως ἐρείδουσα.\n\nΜΖ (47). ΘΕΩΡΙΑ ΑΛΛΗ ΕΙΣ ΤΟΝ ΗΛΙΑΝ Θεωρία ἄλλη εἰς τόν Ἠλίαν.\n\nΤόν δέ τῆς κρίσεως τρόπον διά τοῦ Ἠλίου μηνύεσθαι, ὡς λόγῳ τε καί ἔργῳ τούς μέν κατ᾿ ἀξίαν τιμωρουμένης, τούς δέ περιεπούσης διά τοῦ κατά τήν ὑποκειμένην ὕλην τε καί ποιότητα τῆς ἀρετῆς ἤ τῆς κακίας ἑκάστῳ προσφόρως αὐτήν ἁρμόζεσθαι. Ταῦτα γάρ πάντα τά προθεωρηθέντα κατά τόν παρόντα τῆς ἁγίας Γραφῆς τόπον Μωϋσῆς τε καί Ἠλίας, ὡς ἐνῆν μάλιστα τούς τά θεῖα τυπικῶς δι᾿ ἑαυτῶν ὑπογράφοντας πράγματα, ἐν τοῖς καθ᾿ ἑαυτόν ἑκάτερος χρόνοις καθ᾿ ἱστορίαν εἰργάσαντο, ἐμφερῶς ἔχοντα πρός τά εἰρημένα κατά τόν τῆς θεωρίας τρόπον.\n\nΜΗ (48). ΘΕΩΡΙΑ ΠΕΡΙ ΤΗΣ ΠΡΟΣ ΤΟΝ ΚΥΡΙΟΝ ΚΑΤΑ ΤΗΝ ΜΕΤΑΜΟΡΦΩΣΙΝ ΔΙΑΛΕΞΕΩΣ...","english":"The mode of providence is signified through Moses, as humanely rescuing from error those caught in evil, and wisely diversifying for human beings the ways of their departure from things material, corruptible, and bodily toward things divine, immaterial, and incorporeal, and knowledgeably establishing them in the divine laws.\n\nMZ (47). Another contemplation concerning Elijah. Another contemplation concerning Elijah.\n\nThe mode of judgment is indicated through Elijah, as punishing some according to desert by word and deed, and caring for others, by adapting itself suitably to each through the quality of virtue or vice in the underlying matter. For all these things previously contemplated in the present passage of Holy Scripture, both Moses and Elijah—as those who typologically trace out divine realities through themselves, as far as possible—each in his own times accomplished according to history, having a resemblance to what has been said according to the mode of contemplation.\n\nMH (48). A contemplation concerning the discourse with the Lord at the Transfiguration...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Θεωρία περί τῆς πρός τόν Κύριον κατά τήν Μεταμόρφωσιν διαλέξεως Μωϋσέως καί Ἠλίου.\n\nἘκ δέ τοῦ συλλαλεῖν αὐτούς τῷ Κυρίῳ, καί τήν ἔξοδον λέγειν ἥν ἔμελλε πληροῦν ἐν Ἱερουσαλήμ, οὐ μόνον τήν ἐπ᾿ ( αὐτῷ διά νόμου καί προφητῶν προκεκηρυγμένην τῶν μυστηρίων ἔκβασιν ἐδιδάσκοντο, ἀλλ᾿ ἴσως καί τό μή ληπτόν εἶναι μηδενί καθόλου τῶν ὄντων τό πέρας τῆς ἀῤῥήτου περί τό πᾶν βουλῆς τοῦ Θεοῦ καί τῶν ἐπ᾿ αὐτῇ θείων οἰκονομιῶν, πλήν τῆς μεγάλης αὐτοῦ προνοίας καί κρίσεως, δι᾿ ὧν εἰς τό μόνῳ τῷ Θεῷ προεγνωσμένον τέλος τό πᾶν εὐτάκτως ἐπείγεται, ὅπερ πάντες μέν ὁμοίως ἠγνόησαν κατά τό τί ποτε εἶναι καί πῶς καί ποῖον καί πότε, μόνοι δέ ἀληθῶς μόνον ἐπέγνωσαν ἔσεσθαι οἱ τήν ψυχήν ἀρεταῖς ἐκκαθάραντες ἅγιοι, καί πρός τά θεῖα τήν ῥοπήν αὐτῆς ὅλην τήν νοεράν ὁλικῶς μετεγκλίναντες, αὐτῆς, ὡς εἰπεῖν, τῆς καθόλου τῶν ὁρατῶν φύσεως, δι᾿ ὧν συνίστασθαι πέφυκε τρόπων, τό τέλος τῆς παρούσης αὐτῆς εὐκοσμίας, μονονουχί διαῤῥήδην βοώσης, ἀκούσαντες.","english":"Contemplation concerning Moses' and Elijah's conversation with the Lord at the Transfiguration.\n\nFrom their conversing with the Lord and speaking of the exodus which he was about to accomplish in Jerusalem, they were taught not only the fulfillment of the mysteries foretold concerning him through the law and the prophets, but perhaps also that the limit of God's ineffable counsel concerning the universe, and of the divine economies that pertain to it, is graspable by no being whatsoever—except through his great providence and judgment, by which the whole is orderly hastened toward the end foreknown by God alone. This end all alike were ignorant of—what it ever is, and how, and of what sort, and when—but only the saints, who have purified their soul by the virtues and wholly turned its entire intellectual inclination toward things divine, truly knew that it will be; they heard, one might almost say, the very nature of things visible, plainly crying out, through the modes by which it naturally consists, the end of its present good order.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"ΜΘ (49). ΘΕΩΡΙΑ ΦΥΣΙΚΗ ΠΕΡΙ ΤΟΥ ΤΕΛΟΣ ΕΞ ΑΝΑΓΚΗΣ ΕΧΕΙΝ ΤΟΝ ΚΟΣΜΟΝ Θεωρία φυσική περί τοῦ τέλος ἐξ ἀνάγκης ἔχειν τόν κόσμον. Περιαθρήσαντες γάρ, ὡς ἐνῆν μάλιστα, ἐπιστημόνως τόν παρόντα κόσμον, καί τῶν ἐν αὐτῷ ποικίλως ἀλλήλοις συνηρμοσμένων σωμάτων, τόν συνεπτυγμένον κατ᾿ ἔννοιαν σοφῶς ἐξαπλώσαντες λόγον εὗρον τά μέν αὐτῶν αἰσθητά καί ἀντιληπτικά καί καθολικά, πάντα δέ πᾶσι περιεχόμενά τε καί περιτρεπόμενα τῇ ἐπαλλαγῇ τῆς περί ἕκαστον ποιᾶς ἰδιότητος. Τοῖς μέν γάρ αἰσθητοῖς περιέχεται κατά φύσιν τά αἰσθητικά, τά δέ αἰσθητά τοῖς αἰσθητικοῖς κατ᾿ αἴσθησιν, ὡς ἀντιληπτά. Καί πάλιν τά μέν καθόλου τοῖς μερικοῖς κατά ἀλλοίωσιν, τά δέ μερικά τοῖς καθόλου κατά ἀνάλυσιν περιτρεπόμενα φθείρεται. Καί τῶν μέν διά τῆς τῶν ἄλλων γενέσεως ἡ φθορά ἐπιγίνεται. Τῶν γάρ καθόλου ἡ πρός ἄλληλα σύνοδος τῶν μερικῶν ποιουμένη τήν γένεσιν ἀλλήλων τῇ ἀλλοιώσει ἐστί φθορά, καί τῶν αὖ μερικῶν ἡ κατά διάλυσιν ( τῆς συνδέσεως πρός τά καθόλου ἀνάλυσις τήν φθοράν ἐπεισάγουσα τῶν καθόλου ἐστί διαμονή καί γένεσις.","english":"49. Natural contemplation concerning the world's necessarily having an end. Having surveyed the present world as scientifically as possible, and wisely unfolding the principle compacted in thought, we found that some of the bodies in it are variously fitted together with one another: some of them are perceptible, apprehensible, and universal, while all things are contained by all things and are overturned by the interweaving of the particular quality pertaining to each. For by perceptible things, perceptible things are contained according to nature, and perceptible things are contained by perceptible things according to perception, as being apprehensible. And again, universal things are overturned by particular things through alteration, and particular things by universal things through dissolution, and so are destroyed. And for some, destruction comes about through the generation of others. For the coming-together of particular things with one another, which produces the generation of universal things, is by alteration the destruction of one another; and again, the dissolution of particular things, the resolution of their connection to universal things, which introduces destruction, is the persistence and generation of universal things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"Καί ταύτην εἶναι μαθόντες τοῦ αἰσθητοῦ κόσμου τήν σύστασιν, τήν εἰς ἄλληλα τῶν ἐν αὐτῷ σωμάτων ἐξ ὧν καί ἐν οἷς ὑφέστηκε δι᾿ ἀλλήλων φθοράν καί ἀλλοίωσιν, ἀκολούθως διά τῆς κατά φύσιν ἀστάτου καί ἀλλοιωτῆς καί ἄλλοτε ἄλλως φερομένης τε καί περιτρεπομένης καθόλου τῶν ἐξ ὧν συνέστηκε σωμάτων ἰδιότητος τήν ἐξ ἀνάγκης καθ᾿ εἱρμόν γενησομένην αὐτοῦ συντέλειαν ἐπαιδεύθησαν οὐκ εἶναι δυνατόν, οὔτε μήν λογικῆς συνέσεως ἀΐδιον φάναι τό μή ὡσαύτως ἔχον ἀεί, δίχα τροπῆς καί τῆς οἱασοῦν ἀλλοιώσεως, ἀλλά μυρίοις σκεδαννύμενον τρόποις καί περιτρεπόμενον, ὀρθῶς λογισάμενοι.\n\nΝ (50). ΘΕΩΡΙΑ ΣΥΝΤΟΜΟΣ ΠΕΡΙ ΤΟΥ ΜΕΛΛΟΝΤΟΣ, ΑΙΩΝΟΣ, ΚΑΙ ΤΙ ΤΟ ΧΑΣΜΑ... Θεωρία σύντομος περί τοῦ μέλλοντος, αἰῶνος, καί τί τό χάσμα ἐστί τό μεταξύ Θεοῦ καί ἀνθρώπων, καί τί ὁ Λάζαρος καί ὁ κόλπος τοῦ πατριάρχου. Ἐντεῦθεν τῶν ὁρωμένων ὑπεράνω γενόμενοι μεγαλοφυῶς τοῦ πάντως ἐσομένου τῶν ὅλων κατεστοχάσαντο πέρατος, ἐν ᾧ τι τῶν ὄντων οὐκέτι φέρον ἐστί καί φερόμενον, οὐδέ τις οὐδενός τό σύνολον κίνησις παγιότητος ἀῤῥήτου, τήν τῶν φερομένων τε καί κινουμένων φοράν τε ὁρισαμένης και κίνησιν. Πρός ὅ γενέσθαι κατά νοῦν ἐπιθυμήσαντες, ἔτι τήν ὑπό φθοράν περικείμενοι σάρκα ἐμφρόνως τό μεταξύ Θεοῦ καί ἀνθρώπων χάσμα διέβησαν, σαρκός καί κόσμου κατά τήν σχέσιν ἑκουσίως ἀπογενόμενοι. Χάσμα γάρ ὡς ἀληθῶς φοβερόν τε καί μέγα μεταξύ Θεοῦ καί ἀνθρώπων ἐστίν ἡ πρός τό σῶμα καί τόν κόσμον τοῦτον στοργή καί διάθεσις.","english":"Having learned that this is the constitution of the sensible world—the mutual destruction and alteration of the bodies in it, from which and in which it subsists, through one another—they were taught, in consequence, by the universally unstable, alterable, and variously borne and turned nature of the bodies from which it is composed, that its necessary consummation, coming to be in due sequence, cannot but be; nor, indeed, can reason say that what does not remain always the same, without change or any alteration whatsoever, but is scattered and turned about in countless ways, is eternal—so they rightly reasoned.\n\n50. A brief contemplation concerning the future, the age, and what the chasm is. A brief contemplation concerning the future, the age, and what the chasm is that lies between God and men, and what Lazarus is and the bosom of the patriarch. From here, having risen above things seen, they nobly surmised the end of all things that will certainly come to be, in which nothing that exists is any longer borne and bearing, nor is there any movement at all of anything, an ineffable fixity having defined the motion and movement of things borne and moved. Desiring to come to this in mind, while still clothed in flesh subject to corruption, they intelligently crossed the chasm between God and men, willingly dying to flesh and world in their relation to them. For truly the fearful and great chasm between God and men is the affection and disposition toward the body and this world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Ὧν γενναίως τήν στέρησιν χαίρων στέρξας ὁ Λάζαρος (ὡς δηλοῖ ἤ τε νόσος καί ἡ πενία, ἡ μέν τήν πρός τόν κόσμον, ἡ δέ τήν πρός τό σῶμα ποιουμένη αὐτῷ ἀλλοτρίωσιν) ( τήν ἐν κόλποις Ἀβράαμ κατηξιώθη λαβεῖν ἀνάπαυσιν, τόν τούτοις προστετηκότα πλούσιον ἔξω ἀφείς τῆς ἀνέσεως, μηδέν ἄλλο τῆς διά σαρκός ὠφεληθέντα ζωῆς, πλήν τοῦ ἐπ᾿ αὐτῇ ἀπεράντως κολάζεσθαι, ὡς οὔτε τήν παροῦσαν ζωήν ἔχοντα, ἥν ποθήσας μόνην ἠσπάζετο, ἀκράτητον φύσει κατά τήν ῥεῦσιν ὑπάρχουσαν, οὔτε τῆς μελλούσης μεταλαχεῖν δυνάμενον, πρός ἥν ἀργός παντάπασι διέμεινε καί ἀνέραστος, μόνοις ἐκείνοις συμφύεσθαι τοῖς αὐτήν ὁλοσχερῶς ἀγαπήσασι πεφυκυίας, καί τοῦ πρός αὐτήν εἴνεκα πόθου πάντα τά ἀλγεινά προθύμως μεθ᾿ ἡδονῆς ὑπομείνασι.\n\nΚόλπους δέ Ἀβράαμ ἀκούοντας τόν ἐκ σπέρματος Ἀβράαμ τόν κατά σάρκα ἡμῖν ἐπιφανέντα νοήσομεν Θεόν, τόν ὄντως πάντων χορηγικόν καί πᾶσι τοῖς ἀξίοις τῆς χάριτος ἀναλόγως τῇ κατ᾿ ἀρετήν ἑκάστου ποιότητί τε καί ποσότητι, οἷόν τινας","english":"Lazarus, having joyfully embraced with courage the deprivation of these things—as both his sickness and his poverty make clear, the one effecting his alienation from the world and the other his alienation from the body—was deemed worthy to receive rest in the bosom of Abraham, while the rich man who clung to these things was left outside that repose, having gained nothing else from the life of the flesh except to be punished endlessly on its account, since he neither possessed the present life—which, desiring it alone, he embraced, though it is by nature unstable in its flux—nor was able to partake of the life to come, toward which he remained entirely idle and without love; for that life is naturally joined only to those who have wholly loved it and who, for the sake of longing toward it, have willingly endured all painful things with pleasure.\n\nBy the bosom of Abraham, hearing of the God who appeared to us in the flesh from the seed of Abraham, we shall understand Him who is truly the provider of all things and who grants to all who are worthy of grace in proportion to each one's quality and quantity of virtue, as it were certain","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"διαφόρως νομάς ἀμερῶς ἑαυτόν ἐπιμερίζοντα καί τοῖς μετέχουσιν οὐδ᾿ ὁπωσοῦν συνδιατεμνόμενον, διά τήν κατά φύσιν ἄτμητον ὀντότητα τῆς ἑνότητος, κἄμπαλιν διά τήν διάφορον ἀξίαν τῶν μετεχόντων ταῖς μετοχαῖς παραδόξως καθ᾿ ἕνωσιν ἄῤῥητον ἀφοριστικῶς ἐπιφαινόμενον (οἶδεν ὁ λόγος), πρός ὅν οὐδείς διαβῆναι δυνήσεται θρύψει χαίρων σαρκός, καί τῆς αὐτοῦ μακαρίας δόξης τῇ τοῦ κόσμου ἀπάτῃ πλέον ἡδόμενος, οὐδέ στήσεται μετά τοῦ τόν κόσμον νικήσαντος ὁ τῷ κόσμῳ ἡττηθείς καί ἐπ᾿ αὐτῷ κακῶς εἰδώς ἀγαλλόμενος. Οὐκ εἶναι γάρ ἄξιον ἔκρινεν ἡ θεία δικαιοσύνη, τούς τῇ ζωῇ ταύτῃ τά κατά τόν ἄνθρωπον περιγράφοντας, καί πλούτῳ καί ὑγείᾳ σώματος καί τοῖς ἄλλοις ἀξιώμασιν ἁβρυνομένους, καί τοῦτο μόνον μακάριον κρίνοντας, τά δέ τῆς ψυχῆς ἀγαθά παρ᾿ οὐδέν τιθεμένους, τῶν θείων καί αἰωνίων μεταλαχεῖν ἀγαθῶν, ὧν οὐδ᾿ ὅλως ἐφρόντισαν, διά τήν πολλήν περί τά ὑλικά σπουδήν ἀγνοήσαντας ( ὅσον πλούτου καί ὑγείας καί τῶν ἄλλων προσκαίρων ἀγαθῶν αἱ ἀρεταί ὑπερέχουσιν.","english":"distributing itself indivisibly in different distributions and in no way being divided together with those who partake, because of the naturally indivisible oneness of its unity, and again, because of the different worth of those who partake, appearing paradoxically in the participations in an ineffable union by way of separation (the word knows this), toward whom no one will be able to cross over, rejoicing in the crushing of the flesh and taking more pleasure in the deception of the world than in his blessed glory, nor will the one defeated by the world stand with the one who conquered the world, exulting evilly in it. For divine justice judged it unworthy that those who circumscribe the things of man by this life, and who luxuriate in wealth and bodily health and the other dignities, and who judge this alone to be blessed, and who count the goods of the soul as nothing, should partake of the divine and eternal goods, which they did not care about at all, having been ignorant of them because of their great zeal for material things (how much the virtues surpass wealth and health and the other temporary goods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"ΝΑ (51). ΘΕΩΡΙΑ ΠΕΡΙ ΑΡΕΤΩΝ Θεωρία περί ἀρετῶν.\n\nΜόναι γάρ καί σύν τοῖς ἄλλοις αἱ ἀρεταί μακάριον ποιοῦσιν τόν ἄνθρωπον. Μετά μέν τῶν ἄλλων, κατά πλάτος, ὥς τις ἔφη τῶν τά θεῖα σοφῶν, μόναι δέ καί καθ' ἑαυτάς, κατά περιγραφήν νοεῖται, ὡς δίπηχυ, τά δέ κατά πλάτος, ὡς σωρός. Σωροῦ γάρ κἄν δύο μεδίμνους ἀφέλῃς, τό λειπόμενον μένει σωρός· καί τῆς δέ κατά πλάτος μακαριότητος ἄν ἀφέλῃς τά τοῦ σώματος καί τῶν ἐκτός ἀγαθά, καταλίπῃς δέ μόνας τάς ἀρετάς, μένει καί οὕτως ἀνελλιπές τό μακάριον. Αὐτάρκης γάρ καθ᾿ ἑαυτήν τῷ ἔχοντι πρός εὐδαιμονίαν ἡ ἀρετή. Πᾶς οὖν κακός ἄθλιος, κἄν πάντα συλήβδην ἔχῃ τά λεγόμενα τῆς γῆς ἀγαθά, τῶν ἀρετῶν ἐστερημένος· καί πᾶς ἀγαθός μακάριος, κἄν πάντων ἐστέρηται τῶν ἐπί γῆς ἀγαθῶν, ἔχων τῆς ἀρετῆς τήν λαμπρότητα, μεθ᾿ ἧς Λάζαρος τήν ἐν κόλποις Ἀβράαμ ἀνάπαυσιν ἔχων ἀγάλλεται. ΝΒ (52). ΑΛΛΗ ΘΕΩΡΙΑ ΕΙΣ ΤΟ, «ΕΑΝ ΣΤΑΥΡΩΘΗΣ ΩΣ ΛΗΣΤΗΣ» Ἄλλη θεωρία εἰς τό, \"Ἐάν σταυρωθῇς ὡς λῃστής».","english":"51. Contemplation on the Virtues\n\nFor the virtues alone, even along with other things, make a person blessed. With other things, in breadth, as one of the divine wise men said, but alone and by themselves, in circumscription, it is understood as two cubits, while things in breadth are as a heap. For even if you take two medimni from a heap, what remains remains a heap; and if from the breadth of blessedness you take away the goods of the body and of external things, and leave only the virtues, blessedness remains even so without deficiency. For virtue is sufficient by itself for the one who possesses it, for happiness. Therefore every evil person is wretched, even if he has all the so-called goods of the earth gathered together, being deprived of the virtues; and every good person is blessed, even if he is deprived of all the goods on earth, having the splendor of virtue, with which Lazarus, having rest in the bosom of Abraham, rejoices.\n\n52. Another contemplation on the text, \"If you are crucified as a thief","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Κἄν αὖθις λῃστής ἐστιν εὐγνώμων ὁ καταξιωθείς συσταυρωθῆναι Χριστῷ διά τῆς παντελοῦς καί ὁλοκλήρου τῶν παθῶν ἐκκρούσεως, καί δεξιῶς αὐτῷ συσταυρούμενος, τουτέστι μετά λόγου καί γνώσεως πᾶσαν διεξιών ἀρετήν, καί ἀπρόσκοπον πᾶσιν ἀνθρώποις τόν βίον διατηρῶν, καί μηδεμίαν ἔχων τό παράπαν τῆς τοῦ λόγου πραότητος ἀπᾴδουσαν δι᾿αὐστηρότητα κίνησιν, ἀγνώμων δέ λῃστής ἐστιν ὁ δόξης ἕνεκεν ἤ λημμάτων ( ἁδροτέρων τοῖς φαινομένοις τρόποις ὑπούλως τόν κατ' ἀρετήν βίον ὑποκρινόμενος, καί ἕνα καί μόνον πρός τούς ἔξω τόν κόλακα λόγον ἀντί πάσης ἀρετῆς τε καί γνώσεως μετερχόμενος, πρός δέ τούς συνήθεις σκολιός τις τήν γνώμην τῶν παντάπασιν ὤν καί δυσάντητος, ὅν δεῖ μάλα γε τήν ὁδόν τοῦ Θεοῦ βλασφημοῦντα μετά συνέσεως ἐπιστομίζειν. Ἴσως γάρ παύσεται τοῦ διαβάλλειν διά τῆς οἰκείας ἀναστροφῆς τόν λόγον, τῇ παραινέσει τοῦ ἐπιπλήσσοντος, ὥσπερ ἐπί τοῦ σταυροῦ πέπονθεν ὁ τήν βλασφημίαν ἀδεῶς προσενέγκας λῃστής. Τό γάρ μή ἀντιφθέγξασθαι τῷ ἐπιπλήξαντι σημεῖον ἔχει τῆς τοῦ ῥηθέντος ἀποδοχῆς λόγου τήν σιωπήν. Καθ᾿ ἥντινα γοῦν τῶν εἰρημένων τῷ Χριστῷ συσταυρούμεθα, σπουδάσωμεν, ὥς ἐσμεν ἐνταῦθα, τόν συσταυρούμενον ἡμῖν ἰλεώσασθαι Λόγον, καί τήν ἀψευδῆ δέξασθαι κατά συνείδησιν καταρθεῖσαν τῶν πλησσόντων αὐτήν νοημάτων τῆς ἀναπαύσεως ἐπαγγελίαν, εἴπερ ἡ σήμερον τήν ἐνεστῶσαν τούτου τοῦ αἰῶνος ἡμέραν ἐνδείκνυται (Σήμερον γάρ, φησίν, ἔσῃ μετ᾿","english":"And again, the grateful thief is the one who has been deemed worthy to be crucified together with Christ through the complete and entire expulsion of the passions, and who is crucified together with him on the right, that is, who traverses every virtue with reason and knowledge, and keeps his life blameless before all people, and has no movement at all of harshness discordant with the gentleness of the Word; while the ungrateful thief is the one who, for the sake of glory or of gain, secretly and under plausible manners hypocritically counterfeits the life according to virtue, and pursues one single flattering word toward outsiders in place of all virtue and knowledge, but toward those who are familiar with him is crooked in his disposition and altogether hard to encounter, whom one must certainly, with understanding, silence as he blasphemes the way of God. For perhaps he will cease from slandering the Word through his own manner of life, by the admonition of the one who rebukes him, just as happened on the cross to the thief who boldly offered the blasphemy. For not to answer back to the one who rebuked him has as a sign of the acceptance of the word spoken the silence. In whichever of the things said we are crucified together with Christ, let us strive, as we are here, to propitiate the Word who is crucified together with us, and to receive the unlying promise of rest, according to the conscience that has been cleansed of the thoughts that strike it, if indeed the today indicates the present day of this age (For today, he says, you shall be with","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"ἐμοῦ ἐν τῷ παραδείσῳ), ἡ δέ αὔριον τήν τοῦ μέλλοντος, καθ᾿ ἥν οὐδεμίαν μέν ἄφεσιν ἁμαρτημάτων ἐκδέχεσθαι χρή μόνην δέ τῆς ἑκάστῳ πρεπούσης κατ᾿ ἀξίαν ἀμοιβῆς τῶν βεβιωμένων ἀντίδοσιν.\n\nΝΓ (53). ΑΛΛΗ ΘΕΩΡΙΑ ΠΡΟΣ ΤΟΥΣ ΑΠΟΡΟΥΝΤΑΣ ΠΕΡΙ ΤΟΥ... «ΥΨΗΛΗΣ ΥΨΗΛΟΤΕΡΑ, ΚΑΙ..».\n\nἌλλη θεωρία πρός τούς ἀποροῦντας περί τοῦ ῥητοῦ τοῦ ἐν τῷ λόγῳ τῶν Ἐγκαινίων τοῦ λέγοντος, «Ὑψηλῆς ὑψηλοτέρα, καί θαυμασίας θαυμασιωτέρα». Καί αὖθις τήν μέν πρώτην Κυριακήν τῆς μελλούσης φυσικῆς ἀναστάσεως καί ἀφθαρσίας εἶναι σύμβολον, τήν δέ δευτέραν τῆς κατά χάριν μελλούσης θεώσεως φέρειν εἰκόνα. Εἰ τοίνυν ( τῆς μέν καθαρευούσης κακῶν ἕξεως ἡ τῶν ἀγαθῶν ἀπόλαυσίς ἐστι τιμιωτέρα, τῆς δέ κατ᾿ ἀρετήν ὑγιοῦς προαιρέσεως ἡ ἕξις τῆς κατά τήν ἀληθῆ γνῶσιν τελειότητος, καί τῆς φυσικῆς ἀφθαρσίας ἡ ἐν χάριτι πρός τόν Θεόν κατά τήν θέωσιν μεταποίησις, ὧν ἡ μέν πρώτη Κυρικάη φέρει τύπον, ἡ δέ δευτέρα τυγχάνει σύμβολον, εἰκότως ὑψηλῆς ὑψηλοτέραν ἀγόμενος Πνεύματι τήν καινήν ὁ διδάσκαλος ἔφη Κυριακήν.","english":"of me in paradise), and the other the day of the coming age, according to which one must expect no forgiveness of sins, but only the requital of the recompense befitting each according to worth for the life that has been lived.\n\n53. Another contemplation, addressed to those who are perplexed about the saying in the discourse of the Encaenia that says, \"Higher than the high, and more wonderful than the wonderful.\"\n\nAnother contemplation, addressed to those who are perplexed about the saying in the discourse of the Encaenia that says, \"Higher than the high, and more wonderful than the wonderful.\" And again, the first Lord's Day is a symbol of the coming natural resurrection and incorruption, while the second bears the image of the coming deification according to grace. If, then, the enjoyment of good things is more honorable than a state purified of evils, and the possession of perfection according to true knowledge is more honorable than a sound disposition according to virtue, and the transformation in grace toward God according to deification is more honorable than natural incorruption—of which the first Lord's Day bears the type, while the second happens to be the symbol—with good reason the teacher, being led by the Spirit, called the new Lord's Day \"higher than the high.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"ΝΔ (54). ΘΕΩΡΙΑ ΦΥΣΙΚΗ, ΔΙ' ΗΣ ΤΟΝ ΘΕΟΝ ΕΚ ΤΩΝ ΚΤΙΣΜΑΤΩΝ ΟΙ ΑΓΙΟΙ ΕΔΙΔΑΣΚΟΝΤΟ Θεωρία φυσική, δι᾿ ἧς τόν Θεόν ἐκ τῶν κτισμάτων οἱ ἅγιοι ἐδιδάσκοντο. Οὕτω μέν οὖν τήν κτίσιν κατανοήσαντες θεωρία οἱ ἅγιοι, καί τήν εὐκοσμίαν αὐτῆς καί τήν ἀναλογίαν καί τήν χρείαν, ἥν ἕκαστον παρέχεται τῷ παντί, καί ὡς τέλεια πάντα σοφῶς τε καί προνοητικῶς καθ᾿ ὅν δεδημιούργηνται λόγον δεδημιουργημένα, καί ὡς οὐχ οἷόντε ἄλλως γε καλῶς ἔχειν τά γενόμενα παρ᾿ ὅ νῦν ἔχει, προσθήκης ἤ ἀφαιρέσεως πρός τό καλῶς ἄλλως ἔχειν μή δεόμενα τόν Δημιουργόν ἐκ τῶν αὐτοῦ ποιημάτων ἐδιδάχθησαν· οὕτω δέ τήν διαμονήν, τήν τε τάξιν καί τήν θέσιν τῶν γεγονότων, καί τήν διεξαγωγήν, καθ᾿ ἥν πάντα κατά τό οἰκεῖον ἕκαστα εἶδος ἔστηκεν ἀσύγχυτα καί παντός ἐλεύθερα φυρμοῦ, τήν τε τῶν ἄστρων φοράν κατά τόν αὐτόν τρόπον γινομένην, μηδέν μηδέποτε διαλλάττουσαν, καί τόν κύκλον τοῦ ἑνιαυτοῦ κατά τήν τῶν αὐτῶν ἀπό τοῦ αὐτοῦ εἰς τόν αὐτόν τόπον ἀποκατάστασιν εὐτάκτως γινόμενον, τῶν τε νυκτῶν καί τῶν ἡμερῶν τήν κατ᾿ ἔτος ἰσότητα, παρά μέρος ἑκατέρας αὐξανομένης τε καί μειουμένης, οὔτε πλείονι οὔτε ἐλάττονι μέτρῳ τῆς αὐξήσεως αὐταῖς ἤ τῆς μειώσεως ἐπιγινομένης, προνοητήν ἠπίστησαν εἶναι τῶν ὄντων, ὅν καί Θεόν καί Δημιουργόν τῶν ὅλων ἐπέγνωσαν. ΝΕ (55). ΘΕΩΡΙΑ ΦΥΣΙΚΗ ΠΕΡΙ ΤΟΥ ΑΡΧΗΝ ΕΧΕΙΝ ΤΟΝ ΚΟΣΜΟΝ ΚΑΙ ΓΕΝΕΣΙΝ... ( Θεωρία φυσική περί τοῦ ἀρχήν ἔχειν τόν κόσμον καί γένεσιν, καί πᾶν ἄλλο μετά Θεόν.","english":"54. NATURAL CONTEMPLATION, THROUGH WHICH THE SAINTS WERE TAUGHT GOD FROM THE CREATURES. Natural contemplation, through which the saints were taught God from the creatures. Having thus understood creation in contemplation, the saints—both its good order and its proportion and the service that each thing provides to the whole, and that all things have been created perfectly, wisely and providentially, according to the reason on account of which they were created, and that the things that have come to be could not be otherwise well-ordered than they now are, needing neither addition nor subtraction in order to be otherwise well-ordered—were taught the Creator from his own works. And in this way, having understood the permanence, the order and the position of the things that have come to be, and the orderly progression according to which all things stand, each according to its own kind, unconfused and free from all mixture, and the motion of the stars occurring in the same manner, never varying in anything, and the cycle of the year occurring in good order according to the return of the same stars from the same place to the same place, and the yearly equality of nights and days, each in turn increasing and decreasing, with neither a greater nor a lesser measure of increase or decrease coming upon them—they believed that the one who provides for beings is the one whom they also recognized as God and Creator of all things. 55. NATURAL CONTEMPLATION CONCERNING THE WORLD HAVING A BEGINNING AND COMING TO BE... Natural contemplation concerning the world having a beginning and coming to be, and everything else after God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Τίς γάρ τό κάλλος καί τό μέγεθος τῶν τοῦ Θεοῦ κτισμάτων θεώμενος οὐκ εὐθύς αὐτόν γενεσιουργόν ἐννοήσει, ὡς ἀρχήν καί αἰτίαν τῶν ὄντων καί Ποιητήν, καί πρός αὐτόν μόνον ἀναδραμεῖται τῇ διανοίᾳ, ταῦτα ἀφείς κάτω, ὅτι μηδέ πέφυκε τῆς διανοίας χωρεῖν τόν ὅλην διάβασιν, λαβεῖν παθῶν ἀμέσως ὅν διά μέσων τῶν ἔργων ἐγνώρισε, καί τήν περί τοῦ ἄναρχον εἶναι τόν κόσμον ἑαυτοῦ πλάνην ἑτοίμως ἀπώσεται, λογιζόμενος ἀληθῶς ὅτι πᾶν κινούμενον πάντως καί ἤρξατο τῆς κινήσεως. Πᾶσα δέ κίνησις οὐκ ἄναρχος, ἐπειδή οὐδέ ἀναίτιος. Ἀρχήν\n\nγάρ ἔχει τό κινοῦν, καί αἰτίαν ἔχει τό καλοῦν τε καί ἕλκον πρός ὅ καί κινεῖται τέλος. Εἰ δέ πάσης κινήσεως παντός κινουμένου τό κινοῦν ἐστιν ἀρχή, καί τέλος ἡ πρός ἥν φέρεται τό κινούμενον αἰτία (οὐδέν γάρ ἀναιτίως κινεῖται), οὐδέν δέ τῶν ὄντων ἀκίνητον, εἰ μή τό πρώτως κινοῦν (τό γάρ πρώτως κινοῦν πάντως ἀκίνητον, ὅτι καί ἄναρχον), οὐδέν ἄρα τῶν ὄντων ἐστίν ἄναρχον, ὅτι μή καί ἀκίνητον. Πάντα γάρ κινεῖται τά ὁπωσοῦν ὄντα, δίχα τῆς μόνης καί ἀκινήτου καί ὑπέρ πάντα αἰτίας, τά μέν νοερά τε καί λογικά, γνωστικῶς τε καί ἐπιστημονικῶς, ὅτι μή αὐτογνῶσις ἤ αὐτοεπιστήμη ἐστίν. Οὔτε γάρ οὐσία αὐτῶν ἡ γνῶσις αὐτῶν ἐστι καί ἡ ἐπιστήμη, ἀλλ᾿ ἕξεις τῇ αὐτῶν οὐσίᾳ ἐπιθεωρούμεναι, ἐκ τῆς κατά νοῦν καί λόγον (τάς συστατικάς αὐτῶν λέγω δυνάμεις) ὀρθῆς κρίσεως ἐπιγενόμεναι. Ν (56). ΘΕΩΡΙΑ ΠΕΡΙ ΣΥΣΤΟΛΗΣ ΚΑΙ ΔΙΑΣΤΟΛΗΣ ΟΥΣΙΑΣ, ΠΟΙΟΤΗΤΟΣ ΤΕ ΚΑΙ ΠΟΣΟΤΗΤΟΣ...","english":"For who, contemplating the beauty and magnitude of God's creatures, will not immediately conceive of him as the Creator, as the beginning and cause of beings and Maker, and run back in thought to him alone, leaving these things below—since it is not even natural for the mind to traverse the whole passage, to grasp without passions him whom it has known through the medium of his works—and readily thrust away his own error that the world is without beginning, reasoning truly that everything moved has certainly also begun its movement? And every movement is not without beginning, since it is not without cause. For it has as its beginning the mover, and it has as its cause the one calling and drawing it toward the end to which it is also moved. But if the mover is the beginning of every movement of everything moved, and the end is the cause toward which the moved thing is borne (for nothing is moved without cause), and nothing among beings is unmoved except the first mover (for the first mover is certainly unmoved, since it is also without beginning), then nothing among beings is without beginning, except what is also unmoved. For all things that exist in any way are moved, apart from the one and only unmoved and supra-all cause—those that are intellectual and rational moved cognitively and scientifically, because they are not self-knowledge or self-science. For neither is their knowledge and science their substance, but habits contemplated upon their substance, arising from right judgment according to mind and reason (I mean the powers that constitute them). N (56). CONTEMPLATION CONCERNING CONTRACTION AND EXPANSION OF SUBSTANCE, AND OF QUALITY AND QUANTITY...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Θεωρία περί συστολῆς καί διαστολῆς οὐσίας, ποιότητός ( τε καί ποσότητος, καθ᾿ ἥν ἄναρχοι εἶναι οὐ δύνανται. Ἀλλά καί αὐτή ἡ ἁπλῶς λεγομένη οὐσία οὐ μόνον ἡ τῶν ἐν γενέσει καί φθορᾷ κατά γένεσιν κινεῖται καί φθοράν, ἀλλά καί ἡ τῶν ὄντων ἁπάντων καί κεκίνηται καί κινεῖται τῷ κατά διαστολήν καί συστολήν λόγῳ τε καί τρόπῳ. Κινεῖται γάρ ἀπό τοῦ γενικωτάτου γένους διά τῶν γενικωτέρων γενῶν εἰς τά εἴδη δι᾿ ὧν καί εἰς ἅ διαιρεῖσθαι πέφυκε, προϊοῦσα μέχρι τῶν εἰδικωτάτων εἰδῶν οἷς περατοῦται ἡ κατ᾿ αὐτήν διαστολή, τό εἶναι αὐτῆς πρός τά κάτω περιγράφουσα, καί συνάγεται πάλιν ἀπό τῶν εἰδικωτάτων εἰδῶν διά τῶν γενικωτέρων ἀναποδίζουσα μέχρι τοῦ γενικωτάτου γένους, ᾧ περατοῦται ἡ κατ᾿ αὐτήν συστολή, πρός τό ἄνω τό εἶναι αὐτῆς ὁρίζουσα, καί λοιπόν διχόθεν περιγραφομένη, ἄνωθέν τε λέγω καί κάτωθεν, ἀρχήν καί τέλος ἔχουσα δείκνυται, τόν τῆς ἀπειρίας οὐδ᾿ ὅλως ἐπιδέξασθαι δυναμένη λόγον.\n\nὩσαύτως δέ καί ἡ ποσότης, οὐ μόνον ἡ τῶν ἐν γενέσει καί φθορᾷ παντί τρόπῳ ᾧ πέφυκε θεωρεῖσθαι κατ᾿ αὔξησιν κινεῖται καί μείωσιν, ἀλλά καί ἡ πᾶσα καί πάντων τῷ κατ' ἄνεσιν καί ἐπίτασιν λόγῳ κινουμένη καί ταῖς κατά μέρος διαφοραῖς κατά διαστολήν εἰδοποιουμένη περιγράφεται, τό ἄπειρον χεῖσθαι οὐκ ἔχουσα, καί συνάγεται πάλιν ἀναποδίζουσα, τό κατ' αὐτάς, ἀλλ᾿ οὐ τό συμφυές εἶδος ἀπολύουσα. Ὁμοίως δέ καί ἡ ποιότης, οὐ μόνον ἡ τῶν ἐν γενέσει καί φθορᾷ κινεῖται κατ᾿ ἀλλοίωσιν, ἀλλά καί ἡ πᾶσα καί πάντων, τῷ τρεπτῷ τε καί σκεδαστῷ τῆς κατ᾿ αὐτήν διαφορᾶς κινουμένη, διαστολήν καί συστολήν ἐπιδέχεται.","english":"A contemplation concerning the contraction and expansion of essence, and of quality and quantity, according to which they cannot be without beginning. But even the essence spoken of simply, not only that of things in generation and corruption, is moved according to generation and corruption, but also that of all beings both has been moved and is moved by the principle and mode of expansion and contraction. For it is moved from the most general genus through the more general genera into the species, through which and into which it is naturally divided, proceeding as far as the most specific species, by which the expansion according to it is bounded, circumscribing its being toward things below; and it is gathered again from the most specific species, returning back through the more general genera as far as the most general genus, by which the contraction according to it is bounded, defining its being toward things above; and henceforth being circumscribed from both sides, I mean from above and from below, it is shown to have a beginning and an end, being wholly unable to admit the principle of infinity.\n\nLikewise also quantity, not only that of things in generation and corruption, is moved in every mode in which it is naturally contemplated, according to increase and decrease, but also the whole quantity of all things, moved by the principle of remission and intensity and specified in its partial differences by expansion, is circumscribed, having no share in the infinite; and it is gathered again, returning back, releasing the form according to them, but not the connatural form. Similarly also quality, not only that of things in generation and corruption, is moved according to alteration, but also the whole quality of all things, moved by the changeable and dispersible character of the difference according to it, admits expansion and contraction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"Οὐδείς δέ τό πεφυκός σκεδάννυσθαί τε καί συνάγεσθαι λόγῳ ἤ ἐνεργείᾳ εἴποι ἄν εὐφρονῶν ἀκίνητον εἶναι παντάπασιν. Εἰ δέ μή ἀκίνητον, οὐδέ ἄναρχον· εἰ δέ μή ἄναρχον, οὐδέ ἀγένητον δηλονότι, ἀλλ᾿ ὥσπερ οἶδεν ἠργμένον κινήσεως τό κινούμενον, οὕτως καί τῆς πρός τό εἶναι γενέσεως ( ἦρχθαι τό γεγενημένον ἐπίσταται, καί ἐκ τοῦ μόνου καί ἑνός ἀγενήτου τε καί ἀκινήτου τό εἶναί τε καί τό κινεῖσθαι λαβόν. Τό δέ κατά τήν τοῦ εἶναι γένεσιν ἠργμένον οὐδαμῶς ἄναρχον εἶναι δύναται. ΝΖ (57). ΑΠΟΔΕΙΞΙΣ ΤΟΥ, «ΠΑΝ ΟΤΙΟΥΝ ΑΝΕΥ ΘΕΟΥ ΠΑΝΤΩΣ ΕΝ ΤΟΠΩ, ΚΑΙ ΔΙΑ ΤΟΥΤΟ..».\n\nἈπόδειξις τοῦ, Πᾶν ὁτιοῦν ἄνευ Θεοῦ πάντως ἐν τόπῳ, καί διά τοῦτο ἐξ ἀνάγκης καί ἐν χρόνῳ, καί ὅτι τό ἐν τόπῳ πάντως κατά χρόνον καί ἦρκται τοῦ εἶναι. Ἵνα δέ ἐάσω λέγειν ὅτι καί αὐτό τό εἶναι τῶν ὄντων, τό πῶς εἶναι ἔχον, ἀλλ᾿ οὐχ ἁπλῶς, ὅπερ ἐστί πρῶτον εἶδος περιγραφῆς, ἰσχυρόν τε καί μέγα πρός ἀπόδειξιν\n\nτοῦ ἦρχθαι κατ᾿ οὐσίαν καί γένεσιν τά ὄντα, τίς ἀγνοεῖ ὅτι παντός τοῦ ὁπωσοῦν ὄντος, πλήν τοῦ θείου καί μόνου, τοῦ καί ὑπέρ αὐτό τό εἶναι κυρίως ὑπάρχοντος, προεπινοεῖται τό ποῦ, ᾧ πάντη τε καί πάντως ἐξ ἀνάγκης συνεπινοεῖται τό πότε. Οὐ γάρ τοῦ ποτέ διωρισμένον κατά στέρησιν δυνατόν ἐστιν ἐπινοῆσαι τό ποῦ (τῶν γάρ ἅμα ταῦτά ἐστιν, ἐπειδή καί τῶν οὐκ ἄνευ τυγχάνουσιν) ἤ δέ τοῦ ποῦ τό ποτέ, ᾧ συνεπινοεῖσθαι πέφυκεν, οὐδαμῶς διώρισται κατά στέρησιν. Ὑπό τό ποῦ δέ πάντα, ὡς ἐν τόπῳ ὄντα, δείκνυται.","english":"No one of sound mind would say that a nature capable of being dispersed and gathered, whether in principle or in activity, is altogether motionless. And if not motionless, neither is it without beginning; and if not without beginning, then clearly neither is it unbegotten. But just as the moved thing knows that it has begun to move, so too the thing that has come to be knows that it has begun to come into being, and has received both its being and its motion from the one and only unbegotten and motionless source. That which has begun in respect of the generation of its being can in no way be without beginning.\n\nPROOF OF THE STATEMENT, \"EVERYTHING WHATSOEVER WITHOUT GOD IS ENTIRELY IN PLACE, AND FOR THIS REASON...\"\n\nA proof of the statement that everything whatsoever without God is entirely in place, and for this reason necessarily also in time, and that what is in place has necessarily also begun to be in time. But to pass over saying that even the very being of things that exist—the how of their being, not being simply—which is the first form of circumscription, is strong and great for the proof that existing things have begun in respect of essence and generation—who does not know that for everything that exists in any way at all, except the divine and alone, which properly exists even beyond being itself, the \"where\" is conceived beforehand, and with it the \"when\" is necessarily and in every way co-conceived? For it is not possible to conceive the \"where\" as separated from the \"when\" by way of privation (for these belong to the same things, since they are among things that are not without each other), nor is the \"when\" in any way separated by privation from the \"where,\" with which it is naturally co-conceived. And all things are shown to be under the \"where,\" as existing in place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"Οὐ γάρ ὑπέρ τό πᾶν αὐτό τό πᾶν τοῦ παντός (τοῦτο γάρ πως καί ἄλογον καί ἀδύνατον αὐτό τό πᾶν ὑπέρ τό ἑαυτοῦ πᾶν θεσπίζειν), ἀλλ᾿ ὑφ᾿ ἑαυτοῦ ἐν ἑαυτῷ τήν περιγραφήν ἔχον, μετά τήν πάντα περιγράφουσαν τοῦ παναιτίου ἄπειρον δύναμιν, αὐτό τό πέρας ἑαυτοῦ τό ἐξώτερον. Ὅπερ καί τόπος ἐστί τοῦ παντός, καθώς καί ὁρίζονταί τινες τόν τόπον λέγοντες, Τόπος ἐστίν ἡ ἔξω τοῦ παντός περιφέρεια, ἤ ἡ ἔξω τοῦ παντός ( θέσις, ἤ τό πέρας τοῦ περιέχοντος ἐν ᾧ περιέχεται τό περιεχόμενον.\n\nΚαί ὑπό τό ποτέ, ὡς ἐν χρόνῳ πάντως ὄντα, συναποδειχθήσεται, ἐπειδή μή ἁπλῶς, ἀλλά πῶς τό εἶναι ἔχουσι, πάντα ὅσα μετά Θεόν τό εἶναι ἔχει. Καί διά τοῦτο οὐκ ἄναρχα. Πᾶν γάρ ὅπερ καθ᾿ ὁτιοῦν τόν τοῦ πῶς ἐπιδέχεται λόγον, κἄν εἰ ἔστιν, ἀλλ᾿ οὐκ ἦν. Ὅθεν τό Θεῖον εἶναι λέγοντες οὐ τό πῶς εἶναι λέγομεν· καί διά τοῦτο καί τό \" Ἔστι\" καί τό \" Ἦν\" ἁπλῶς καί ἀορίστως καί ἀπολελυμένως ἐπ᾿ αὐτοῦ λέγομεν. Ἀνεπίδεκτον γάρ παντός λόγου καί νοήματος τό Θεῖόν ἐστι, καθ᾿ ὅ οὔτε κατηγοροῦντες αὐτοῦ τό εἶναι λέγομεν αὐτό εἶναι. Ἐξ αὐτοῦ γάρ τό εἶναι, ἀλλ᾿ οὐκ αὐτό τό εἶναι. Ὑπέρ γάρ ἐστι καί αὐτοῦ τοῦ εἶναι, τοῦ τε πῶς καί ἁπλῶς λεγομένου τε καί νοουμένου. Εἰ δέ πῶς, ἀλλ᾿ οὐχ ἁπλῶς, ἔχει τά ὄντα τό εἶναι, ὥσπερ ὑπό τοῦ ποῦ εἶναι διά τήν θέσιν καί τό πέρας τῶν ἐπ᾿ αὐτοῖς κατά φύσιν λόγων, καί ὑπό τό ποτέ πάντως εἶναι διά τήν ἀρχήν ἐπιδέξεται. ΝΗ (58). ΑΠΟΔΕΙΞΙΣ ΤΟΥ ΜΗ ΔΥΝΑΣΘΑΙ ΑΠΕΙΡΟΝ ΕΙΝΑΙ, ΚΑΙ ΔΙΑ ΤΟΥΤΟ ΟΥΤΕ ΑΝΑΡΧΟΝ ΠΑΝ...","english":"For the whole is not beyond the whole of itself (for this is in some way both irrational and impossible, that the whole itself should decree itself to be beyond its own whole), but having its boundary from itself in itself, after the infinite power of the Cause of all that encompasses all things, it is itself the outer limit of itself. And this is also the place of the whole, just as some define it, saying that place is the outer circumference of the whole, or the outer position of the whole, or the limit of that which contains, in which the contained is contained.\n\nAnd it will be demonstrated together with the \"once,\" as being altogether in time, since all things that have their being after God have their being not simply but in some way. And for this reason they are not without beginning. For everything that admits the principle of the \"how\" in any respect, even if it is, nevertheless it was not. Hence, when we say that God is, we do not say how he is; and for this reason we say both \"is\" and \"was\" of him simply and indefinitely and absolutely. For the Divine is incapable of receiving any principle or thought, inasmuch as, when we predicate being of it, we do not say that it is being. For from it comes being, but it is not being itself. For it is beyond even being itself, whether being is spoken and thought of as \"how\" or simply. But if existing things have their being in some way and not simply, just as they are under the \"where\" because of position and the limit of the principles in them according to nature, they will also altogether admit the \"once\" because of their beginning. NH (58). PROOF THAT IT CANNOT BE INFINITE, AND FOR THIS REASON NEITHER WITHOUT BEGINNING, THE WHOLE...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"Ἀπόδειξις τοῦ μή δύνασθαι ἄπειρον εἶναι, καί διά τοῦτο οὔτε ἄναρχον πᾶν, εἴ τι κατά τήν ἐν πλήθει ποσότητα ἔχει τό εἶναι. Καί πάλιν εἰ ἡ πάντων οὐσία πολλῶν ὄντων τῶν πάντως ἄπειρος εἶναι οὐ δύναται (πέρας γάρ ἔχει αὐτῶν τῶν πολλῶν ὄντων τήν ἐν πλήθει ποσότητα, περιγράφουσαν αὐτῆς τόν τε τοῦ εἶναι καί τοῦ πῶς εἶναι λόγον, οὐ γάρ ἄφετος ἡ πάντων οὐσία), οὐδέ ἡ τοῦ καθ᾿ ἕκαστον δῆλον ὑπόστασις ἔσται δίχα περιγραφῆς, ( ἀλλήλαις τῷ ἀριθμῷ καί τῇ οὐσίᾳ κατά λόγον περιγεγραμμέναι. Εἰ δέ περιγραφῆς οὐδέν τῶν ὄντων ἐλεύθερον, πάντα τά ὄντα δηλονότι ἀναλόγως ἑαυτοῖς καί τό ποτέ εἶναι καί τό \"ποῦ εἶναι\" εἴληφε. Τούτων γάρ ἄνευ τό παράπαν οὐδέν εἶναι δυνήσεται, οὐκ οὐσία, οὐ ποσότης, οὐ ποιότης, οὐ σχέσις, οὐ ποίησις, οὐ πάθος, οὐ κίνησις, οὐχ ἕξις, οὐχ ἕτερόν τι τῶν οἷς τό πᾶν περικλείουσιν οἱ περί ταῦτα δεινοί. Οὐδέν οὖν τῶν ὄντων ἄναρχον, ᾧ τι ἕτερον προεπινοεῖσθαι, οὐδέ ἀπερίγραφον ᾧ τι ἕτερον συνεπινοεῖσθαι δύναται. Εἰ δέ τῶν ὄντων οὐδέν ἄναρχον ἤ ἀπερίγραφον, ὡς ἔδειξε ἀκολούθως τῇ φύσει τῶν ὄντων ἑπόμενος ὁ λόγος, ἦν πάντως ποτέ ὅτε τι τῶν ὄντων οὐκ ἦν· εἰ δέ οὐκ ἦν, πάντως γέγονεν, εἴπερ οὐκ ἦν. Οὐ γάρ ἄμφω ἐνδέχεται καί εἶναι καί γίνεσθαι χωρίς τροπῆς καί ἀλλοιώσεως. Εἰ γάρ ἦν καί γέγονεν, ἐτράπη, εἰς ὅπερ οὐκ ἦν μεταχωρῆσαν κατά τήν γένεσιν, ἤ ἠλλοιώθη, προσθήκην οὖ ἐστέρητο κάλλους ἐπιδεξάμενον. Πᾶν δέ τρεπόμενον, ἤ ἀλλοιούμενον, ἤ ἐλλιπές εἴδους, αὐτοτελές εἶναι οὐ δύναται.","english":"A demonstration that it is impossible for anything to be infinite, and for this reason neither is the whole without beginning, if it has its being in quantity in plurality. And again, if the essence of all things, since the things that exist are many, cannot be altogether infinite (for it has a limit—the quantity in plurality of the many things that exist, which circumscribes the principle of its being and of how it is; for the essence of all things is not unbounded), then clearly neither will the subsistence of each individual thing be without circumscription, but they are circumscribed by one another in number and in essence according to principle. But if nothing among existing things is free from circumscription, then all existing things have evidently received, in a manner analogous to themselves, both the \"when\" of their being and the \"where\" of their being. For without these nothing at all will be able to exist—not essence, not quantity, not quality, not relation, not action, not passion, not motion, not state, nor anything else of the things by which those skilled in these matters encompass the whole. Nothing, then, among existing things is without beginning, such that something else could be conceived before it, nor is anything uncircumscribed, such that something else could be conceived together with it. But if nothing among existing things is without beginning or uncircumscribed, as the argument, following consistently the nature of existing things, has shown, then there certainly was once a time when something among existing things did not exist; and if it did not exist, it has certainly come to be, if indeed it did not exist. For it is not possible for both to be and to come to be at once without turning and alteration. For if it was and has come to be, it was turned, having passed over in generation into what it was not, or it was altered, having received an addition of beauty of which it had been deprived. But everything that is turned or altered or lacking in form cannot be self-perfect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"Τό δέ μή ὄν αὐτοτελές, ἑτέρου πάντως προσδεηθήσεται, τοῦ παρέχοντος αὐτῷ τήν τελειότητα, καί ἔστι τέλειον μέν τό τοιοῦτον, ἀλλ᾿ οὐκ αὐτοτελές, διά τό μή φύσει, μεθέξει δέ τό τέλειον\n\nἔχειν. Τό δέ ἑτέρου προσδεόμενον πρός τελείωσιν καί πρός αὐτό τό εἶναι πολλῷ μᾶλλον προσδεηθήσεται.\n\nΕἰ γάρ εἴδους κρείττων, ὥς φασιν, ἡ οὐσία καθέστηκε, ταύτην δέ ἑαυτῷ παρασχεῖν ἤ ἁπλῶς ἔχειν δεδύνηται ἐκεῖνο τό ὄν, ὅπερ αὐτοί φάναι βούλονται, πῶς πρός τό ἔχειν ἁπλῶς ἤ παρασχεῖν ἑαυτῷ τό ἦττον, φημί δέ τό εἶδος, οὐκ ἐπήρκεσε; Εἰ δέ πρός τό παρασχεῖν ἑαυτῷ τό ἦττον, ἤ ἁπλῶς ἔχειν ἐκεῖνο τό ὄν, ὅπερ εἴ τε οὐσίαν, εἴ τε ὕλην καλεῖν βούλονται οἱ τό ἄναρχον τοῖς μετά Θεόν καί ἐκ Θεοῦ προσάπτειν τολμῶντες (οὐ γάρ περί τούτου διαφερόμεθα ) οὐκ ἐπήρκεσε, πῶς τό κρεῖττον, αὐτό τό εἶναί ( φημι, ἤ ἁπλῶς ἤ παρ᾿ ἑαυτοῦ ἔχειν δεδύνηται, τό πρός τό ἔχειν τό ἦττον ἀδυνατῆσαν; Εἰ δέ παρ᾿ ἑαυτῆς ἤ ἁπλῶς ἔχειν τό ἦττον οὐδαμῶς ἡ ὕλη δεδύνηται, πολλῷ μᾶλλον αὐτό τό εἶναι ἁπλῶς, ἤ πῶς παρ᾿ ἑαυτῆς ἔχειν οὐ δυνηθήσεται. Ἅρ᾿ οὖν ἡ πρός τό ἔχειν, ὡς δέδεικται, τό ἦττον, λέγω δέ τό εἶδος, ἀτονήσασα οὐδέ τό κρεῖττον, αὐτό τό εἶναί φημι, κἄν ὁπωσοῦν ἔχειν δυνηθείη ποτέ. Εἰ δέ τοῦτο, πάντως ἐκ Θεοῦ τό εἶναι τοῖς οὖσι καί τό εἶδος δεδώρηται, ἐπείπερ εἰσίν· εἰ δέ ἐκ Θεοῦ πᾶσα οὐσία, καί ὕλη καί εἶδος ἅπαν ἐστίν, οὐδείς ἄν μή πάντη σώφρονος λογισμοῦ ἐστερημένος εἰπεῖν ἀνάσχοιτο ἄναρχον ἤ ἀγένητον τήν ὕλην, Θεόν εἰδώς τῶν ὄντων ποιητήν καί δημιουργόν. ΝΘ (59). ΑΠΟΔΕΙΞΙΣ ΟΤΙ ΠΑΝ ΚΙΝΟΥΜΕΝΟΝ... ΑΠΕΙΡΟΝ ΕΙΝΑΙ ΟΥ ΔΥΝΑΤΑΙ...","english":"What is not self-complete will altogether need another, one that provides it with perfection; and such a thing is indeed perfect, but not self-complete, because it has its perfection not by nature but by participation. And what needs another for perfection will much more need it for its very being.\n\nFor if, as they say, substance is superior to form, and that being which they wish to call it has been able to provide this to itself or simply to possess it, how did it not suffice for possessing simply or providing to itself the lesser, I mean form? But if it did not suffice to provide to itself the lesser, or simply to possess that being which they wish to call either substance or matter—those who dare to ascribe the without-beginning to things after God and from God (for we are not at variance about this)—how has it been able to possess the superior, being itself (I mean, either simply or from itself), when it was unable to possess the lesser? But if matter has in no way been able to possess the lesser from itself or simply, much more will it not be able to possess being itself simply, or from itself. Therefore, having been powerless, as has been shown, to possess the lesser, I mean form, could it ever possess the superior, I mean being itself, in any way whatever? But if this is so, then being and form have been altogether granted to existing things by God, since they exist; but if every substance is from God, and matter and form are wholly from him, no one who is not entirely deprived of sound reasoning would endure to say that matter is without beginning or ungenerated, knowing God to be the maker and craftsman of existing things. 59. Demonstration that everything that is moved... cannot be infinite...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"Ἀπόδειξις ὅτι πᾶν κινούμενον, ἤ ἄλλῳ διαφόρῳ κατά τήν οὐσίαν ἐξ ἀϊδίου συνθεωρούμενον, ἄπειρον εἶναι οὐ δύναται, καί ὅτι ἡ δυάς οὔτε ἀρχή ἐστιν, οὔτε ἄναρχος, καί ὅτι ἡ μονάς μόνη κυρίως ἀρχή καί ἄναρχος. Καί πάλιν, εἰ ἦν, ὥς τινές φασιν, ἡ ὕλη, οὐ γέγονε δηλονότι, εἰ δέ μή γέγονεν, οὐδέ κινεῖται, εἰ δέ μή κινεῖται, οὔτε τοῦ εἶναι ἤρξατο, εἰ δέ τοῦ εἶναι μή ἤρξατο, πάντως ἄναρχον, εἰ δέ ἄναρχον, καί ἄπειρον, εἰ δέ ἄπειρον, πάντως καί ἀκίνητον (ἀκίνητον γάρ πάντως τό ἄπειρον, οὐ γάρ ἔχει ποῦ κινηθῆναι τό μή ὁριζόμενον), εἰ δέ τοῦτο, δύο πάντως τά ἄπειρα καί ἄναρχα καί ἀκίνητα, Θεός καί ὕλη, ὅπερ εἶναι ἀμήχανον. Δυάς γάρ οὔτε ἄπειρος, οὔτε ἄναρχος, οὔτε ἀκίνητος, οὔτε μή ἀρχή καθόλου τινός εἶναι δυνήσεται, καθ᾿ ἕνωσίν τε καί διαίρεσιν περιγραφομένη, καθ᾿ ἕνωσιν μέν ὡς ὕπαρξιν ἔχουσα τῶν μονάδων τήν σύνθεσιν, ὑφ᾿ ὧν ὡς μερῶν περιέχεται καί εἰς ἅς ὡς μέρη τέμνεσθαι ( δύναται (οὐδέν δέ διαιρετόν ἤ διαιρούμενον, ἤ σύνθετον ἤ συντιθέμενον, κατά φύσιν ἤ θέσιν ἤ ἄλλον τινά ἐπινοηθῆναι δυνάμενον τρόπον, ἀλλ᾿ οὐδέ αὐτή ἡ ἁπλῶς λεγομένη διαίρεσις ἤ σύνθεσις, ἄπειρον εἶναι δυνήσεται, ὅτι μή καί ἁπλοῦν καί μόνον, καί μή ἀριθμητόν ἤ ἀριθμούμενον ἤ συναριθμούμενον, ἤ πάσης ἁπλῶς ἐλεύθερον τῆς οἱασδήποτε σχέσεως· πάντα γάρ ταῦτα ἐν σχέσει θεωρεῖται, τό δέ ἄπειρον ἄσχετον, οὐ γάρ ἔχει τι κατά σχέσιν συνημμένον παντάπασι), κατά διαίρεσιν δέ ὡς ἀριθμῷ κινουμένη, ἐξ οὗπερ ἤρξατό τε καί ὑφ᾿ οὗ περιέχεται, ἐπείπερ οὐ φύσει τό εἶναι καί ἄσχετον ἔχει.","english":"A demonstration that everything that is moved, or is contemplated from eternity together with something else different in essence, cannot be infinite; and that the dyad is neither a principle nor without beginning; and that the monad alone is properly a principle and without beginning. And again, if matter existed, as some say, then clearly it did not come to be; but if it did not come to be, it is not moved either; but if it is not moved, it did not begin to be; but if it did not begin to be, it is altogether without beginning; but if it is without beginning, it is also infinite; but if it is infinite, it is altogether also immovable (for the infinite is altogether immovable, since what is not bounded has no place to be moved); but if this is so, then there are altogether two things infinite, without beginning, and immovable—God and matter—which is impossible. For the dyad is neither infinite, nor without beginning, nor immovable, nor can it be a principle of anything at all, being circumscribed both by unity and by division: by unity, in that it has its existence as the composition of monads, by which as parts it is contained and into which as parts it can be divided (and nothing divisible or being divided, or composite or being composed, whether by nature or position or any other conceivable manner—nor indeed division or composition itself, simply so called—can be infinite, since it is not also simple and alone, and not numberable or being numbered or co-numbered, or simply free from every relation of whatever kind; for all these things are contemplated in relation, but the infinite is without relation, for it has nothing at all joined to it by relation); and by division, in that it is moved by number, from which it both began and by which it is contained, since it does not have its being and its freedom from relation by nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Ἀριθμῷ γάρ πᾶσα δυάς καί πᾶσα μονάς εἰς μέρος αὐτῆς συντελοῦσα εἶναι καθέστηκε, καθ᾿ ὅν ἀλλήλων αἱ κατ᾿ αὐτήν μονάδες, ἀφαιροῦνται τό ἀπερίγραφον. Οὐδείς δέ μεμοιραμένος καί ὁπωσοῦν τοῦ λογίζεσθαι εἴποι ἄν ἄπειρον εἶναι ᾧ ἐξ ἀϊδίου συνθεωρεῖταί τι ἤ συνεπιθεωρεῖται κατ᾿ οὐσίαν διάφορον, εἰδώς διαπεσεῖσθαι πάντως αὐτῷ τόν περί τοῦ ἀπείρου λόγον οὕτω φρονοῦντι. Τό γάρ ἄπειρον κατά πάντα καί λόγον καί τρόπον ἐστίν ἄπειρον, κατ᾿ οὐσίαν, κατά δύναμιν, κατ᾿ ἐνέργειαν, κατ᾿ ἄμφω τά πέρατα, τό ἄνω τε λέγω καί τό κάτω, τουτέστι κατά τήν ἀρχήν καί τό τέλος. Ἀχώρητον γάρ κατά τήν οὐσίαν, καί ἀπερινόητον κατά τήν δύναμιν, καί κατά τήν ἐνέργειαν ἀπερίγραφον, καί ἄναρχον ἄνωθεν, καί ἀτελεύτητον κάτωθέν ἐστι τό ἄπειρον, καί ἁπλῶς εἰπεῖν ἀληθέστερον, καί πάντα\n\nἀόριστον, ὡς οὐδενός τό παράπαν καθ᾿ ἕνα τῶν ἀπηριθμημένων τρόπων συνεπινοηθῆναι αὐτῷ δυναμένου. Καθ᾿ ὅν γάρ ἄν εἴποιμεν λόγον ἤ τρόπον δύνασθαί τι ἕτερον αὐτῷ κατ᾿ οὐσίαν διάφορον παραβάλλεσθαι, τόν ὅλον τῆς ὅλης ἀπειρίας αὐτῷ συναφαιρούμεθα λόγον. Εἰ δέ ἄπειρόν τι εἶναι οὐ δύναται ᾧ ἐξ ἀϊδίου συνυπάρχει ἕτερόν τι κατ᾿ οὐσίαν διάφορον, ἄπειρον εἶναι οὐδαμῶς ἐνδέχεται δυάδα. Αἱ γάρ κατ᾿ αὐτήν μονάδες ἀλλήλαις κατά παράθεσιν συνυπάρχουσαι ( ἀλλήλας ὁρίζουσιν, οὐδετέρας τήν ἑτέραν ἀορίστως ὁρᾶσθαι συγχωρούσης, παρακειμένην, ἀλλ᾿ οὐχ ὑπερβαίνουσαν ἐχούσης, καί τόν τῆς ἀπειρίας εἰκότως ἀλλήλων συναφαιροῦνται λόγον.","english":"For every dyad and every monad is established by number as contributing to a part of itself, according to which the monads within it are mutually removed from the unbounded. But no one who has any share whatsoever in reasoning would say that that is infinite to which something different in essence is from eternity contemplated together or additionally contemplated, knowing that the account of the infinite will altogether collapse for him who thinks so. For the infinite is infinite in every respect and account and mode: in essence, in power, in activity, in both its limits—I mean the upper and the lower, that is, the beginning and the end. For the infinite is incomprehensible in essence, inconceivable in power, unbounded in activity, without beginning from above, and without end from below; and to speak simply and more truly, it is in all respects\n\nindeterminate, since nothing at all in any one of the enumerated modes can be conceived together with it. For in whatever account or mode we say that something else different in essence can be set beside it, we thereby remove from it the whole account of its entire infinity. But if that cannot be infinite to which something else different in essence from eternity coexists, then a dyad can in no way be infinite. For the monads within it, coexisting with one another by juxtaposition, limit one another (neither allowing the other to be seen indefinitely, but having it placed alongside, not surpassing), and they reasonably remove from one another the account of infinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Εἰ δέ ἄπειρον, ὡς δέδεικται, μή ἐνδέχεται εἶναι δυάδα, οὔτε ἄναρχον δηλονότι, ἀρχή γάρ πάσης δυάδος μονάς· εἰ δέ μή ἄναρχον οὐδέ ἀκίνητον, κινεῖται γάρ τῷ ἀριθμῷ ἐκ μονάδων κατ᾿ ἕνωσιν, καί εἰς αὐτά κατά διαίρεσιν τό εἶναι λαμβάνουσα· εἰ δέ μή ἀκίνητον, οὐδέ ἄλλου τινός ἀρχήν εἶναι. Τό γάρ κινούμενον οὐκ ἀρχή, ἀλλ᾿ ἐξ ἀρχῆς, δηλαδή τοῦ κινοῦντος. Μονάς δέ μόνη κυρίως ἀκίνητος, ὅτι μήτε ἀριθμός ἐστι, μήτε ἀριθμητόν ἤ ἀριθμούμενον (οὔτε γάρ μέρος ἤ ὅλον ἤ σχέσις ἐστίν ἡ μονάς), καί κυρίως ἄναρχος, ὅτι μηδέτερον ἑαυτῆς ἔχει πρεσβύτερον, ἐξ οὗ κινουμένη δέχεται τό εἶναι μονάς, καί ἄπειρον κυρίως, ὅτι μηδέν ἔχει συνυπάρχον ἤ συναριθμούμενον, καί ἀρχή κυρίως, ὅτι παντός καί ἀριθμοῦ καί ἀριθμουμένου καί ἀριθμητοῦ αἰτία τυγχάνει, ὡς πάσης σχέσεως καί παντός μέρους καί ὅλου ἐξῃρημένη, καί κυρίως καί ἀληθῶς, πρώτως δέ καί μόνως καί ἁπλῶς, ἀλλ᾿ οὕπως, πρώτη τε μονάς ὑπάρχουσα καί μόνη. Καί τοῦτο λέγοντες οὐκ αὐτήν ὡς ἔστι σημαίνομεν τήν μακαρίαν θεότητα, ἀπείρως κατά πάντα καί λόγον καί τρόπον καί νῷ καί λόγῳ παντί καί ὀνόματι ἀπρόσιτον οὖσαν παντελῶς καί ἀπροσπέλαστον, ἀλλ᾿ ἑαυτοῖς ὅρον τῆς εἰς αὐτήν πίστεως παρέχομεν βάσιμον καί ἡμῖν ἐφικτόν τε καί πρόσφορον.","english":"If, as has been shown, a dyad cannot be infinite, then clearly it cannot be without beginning either, for the monad is the beginning of every dyad. And if it is not without beginning, neither is it unmoved; for it is moved by number, receiving its being from monads through unity and into them through division. And if it is not unmoved, neither can it be the beginning of anything else. For what is moved is not a beginning, but is from a beginning, namely from that which moves it. But the monad alone is properly unmoved, because it is neither number nor something numbered nor something being numbered (for the monad is neither part nor whole nor relation), and it is properly without beginning, because it has nothing older than itself from which, being moved, it receives its being as a monad; and it is properly infinite, because it has nothing coexisting with it or counted together with it; and it is properly a beginning, because it happens to be the cause of every number and of everything numbered and countable, being exempt from every relation and every part and whole—and properly and truly so, but primarily and uniquely and simply. Yet in speaking thus we do not signify the blessed Godhead as it is, which is in every way infinitely inaccessible and unapproachable by every mind and word and name and manner and reason, but we provide for ourselves a boundary of faith in it that is walkable and attainable and suitable for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Οὐ γάρ ὡς παραστατικόν πάντως τοῦτο, φημί δέ τό τῆς μονάδος ὄνομα, τῆς θείας καί μακαρίας οὐσίας ὁ θεῖος διαγορεύει λόγος, ἀλλ᾿ ὡς ἐνδεικτικόν τῆς παντελοῦς αὐτῆς ἁπλότητος τῆς ἐπέκεινα πάσης ποσότητός τε καί ποιότητος, καί τῆς οἱασδήποτε σχέσεως, ἵνα γνῶμεν ὄτι μή ὅλον τί ἐστιν ὡς ἐκ μερῶν τινων, μηδέ τι μέρος ἐστίν ἐξ ὄλου τινός. Ὑπεράνω γάρ πάσης διαιρέσεώς τε καί συνθέσεως καί μέρους καί ὅλου ἡ θεότης, ( ὅτι ἄποσον, καί πάσης τῆς κατά θέσιν ὑπάρξεως καί τῆς πῶς εἶναι αὐτήν ὁριζομένης ἐννοίας ἀπῳκισμένη, ὅτι ἄποιον, καί τῆς πρός ἄλλο πᾶν πάσης συναφείας τε καί οἰκειότητος ἐλευθέρα καί ἄφετος, ἄσχετον γάρ τό πρό αὐτῆς ἤ μετ᾿ αὐτῆς ἤ μετ᾿ αὐτήν οὐκ ἔχουσα, ὡς πάντων ἐπέκεινα, καί μηδενί τῶν ὄντων κατ᾿ οὐδένα λόγον ἤ τρόπον συντεταγμένη.\n\nΚαί τοῦτο τυχόν ἐννοήσας ὁ μέγας καί θεῖος Διονύσιός φησι· \"Διό καί μονάς ὑμνουμένη καί τριάς, ἡ ὑπέρ πάντα θεότης, οὐκ ἔστιν οὔτε μονάς, οὔτε τριάς, ἤ πρός ἡμῶν ἤ ἄλλου τινός διεγνωσμένη, ἀλλ᾿ ἵνα καί τό ὑπερηνωμένον αὐτῆς καί τό θεογόνον ἀληθῶς ὑμνήσωμεν, τῇ τριαδικῇ καί ἑνιαία θεονυμίᾳ τήν ὑπερώνυμον ὠνομάσαμεν, καί τοῖς οὖσι τήν ὑπερούσιον. \" Οὐδαμῶς οὖν τις δυάδα ἤ πλῆθος ἄναρχον, ἤ ἀρχήν τό σύνολόν τινος εἶναι λέγειν δυνήσεται, ζῇν εὐσεβῶς δι᾿ ἀληθείας βεβουλημένος.","english":"For the divine Word does not declare this name of the monad—I mean the name of the monad—to be in every way indicative of the divine and blessed essence, but as showing its complete simplicity, which is beyond all quantity and quality and every kind of relation, so that we may know that it is not a whole composed of certain parts, nor a part of some whole. For the Godhead is above all division and composition and part and whole (because it is without quantity), and is far removed from every existence by position and from every concept that defines how it is (because it is without quality), and is free and released from every conjunction and affinity with anything else at all, for it has nothing before it or with it or after it, being without relation, as beyond all things, and is not ranked with any of beings in any way or manner.\n\nAnd perhaps understanding this, the great and divine Dionysius says: \"Therefore the Godhead beyond all things, hymned as monad and triad, is neither monad nor triad, as discerned by us or by anyone else, but in order that we may truly hymn its super-unified and God-begotten [aspects], we have named it by the triadic and unitary divine naming that is beyond every name, and we have named the supersubstantial [name] for beings.\" No one, then, who wishes to live piously through the truth will be able in any way to say that a dyad or a multitude is without beginning, or that the totality of anything is a beginning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Εἷς γάρ διά πάσης τῆς κατά λόγον καί νοῦν θεωρητικῆς δυνάμεως καί ἐπιστήμης αὐτῷ Θεός ἀναφανήσεται, πάσης ἀπειρίας ὑπάρχων ἐπέκεινα, καί μηδενί καθόλου τῶν ὄντων καθ᾿ ὁτιοῦν, πλήν τοῦ διά πίστεως μόνον γινώσκεσθαι, καί τοῦτο ἐκ τῶν αὐτοῦ ποιημάτων ὅτι ἐστίν, οὐχ ὅτι ποτέ ἐστι διεγνωσμένος, καί παντός αἰῶνος καί χρόνου καί πάντων τῶν ἐν αἰῶνι καί χρόνῳ ποιητής τε καί δημιουργός, οὐδέν τό παράπαν ἐξ ἀϊδίου καθ᾿ ὁντιναοῦν τρόπον αὐτῷ συνεπινοῶν, εἰδώς ὅτι μηδέτερον τῶν ἅμα κατά τήν ὕπαρξιν ἀλλήλοις ἐξ ἀϊδίου\n\nσυνόντων εἶναι δύναται τοῦ ἑτέρου ποιητικόν. Ἀσυλλόγιστον γάρ τοῦτο παντάπασι καί ἀνένδεκτον, καί τοῖς νοῦν ἔχουσι καταγέλαστον ἐπί τῶν ἐχόντων ἅμα τό εἶναι ποιεῖσθαι ἄλλο ἄλλου ποιητικόν. Ἀλλ᾿ ἐκ Θεοῦ τοῦ ἀεί ὄντος τά πάντα ἐκ τοῦ μή ὄντος γενέσθαι παντελῶς τε καί ὁλικῶς, ἀλλ᾿ οὐ μερικῶς τε καί ἀτελῶς, ὡς ἐξ αἰτίας ἀπειρογνώστου καί ἀπειροδυνάμου σοφῶς ( παρηγμένα, δέξηται, καί ἐν αὐτῷ συνεστηκέναι τά πάντα, ὡς ἐν παντοκρατορικῷ πυθμένι φρουρούμενά τε καί διακρατούμενα, καί εἰς αὐτόν τά πάντα ἐπιστρέφεσθαι, καθάπερ εἰς οἰκεῖον ἕκαστα πέρας, ὡς που φησιν ὁ μέγας Ἀρεοπαγίτης Διονύσιος. Ξ (60). ΘΕΩΡΙΑ ΑΠΟΔΕΙΚΤΙΚΗ ΤΟΥ ΕΙΝΑΙ ΚΑΤΑ ΦΥΣΙΝ ΕΠΙ ΠΑΝΤΩΝ ΤΗΝ ΤΟΥ ΘΕΟΥ ΠΡΟΝΟΙΑΝ Θεωρία ἀποδεικτική τοῦ εἶναι κατά φύσιν ἐπί πάντων τήν τοῦ Θεοῦ πρόνοιαν.","english":"For God will appear to him as one through the whole of his contemplative power and knowledge according to reason and intellect, being beyond all infinity, and known by nothing at all of existing things in any respect, except only through faith, and this from his own works—that he is, not that he has been discerned as to what he is—and as maker and creator of every age and time and of all things in age and time, conceiving nothing at all alongside him from eternity in any way whatever, knowing that neither of two things that coexist with each other in existence from eternity can be the maker of the other. For this is utterly inconclusive and inadmissible, and ridiculous to those who have understanding—that among things which have their existence together, one should make another its maker. But that all things came to be from God who eternally is, out of non-being, completely and wholly, and not partially and imperfectly, as brought forth wisely from a cause unknowable and infinite in power, and that all things are held together in him, as guarded and sustained in an all-ruling foundation, and that all things are turned back to him, as each to its own proper end, as the great Dionysius the Areopagite says somewhere. 60. Demonstrative contemplation that the providence of God is by nature over all things. Demonstrative contemplation that the providence of God is by nature over all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"Καί προνοητήν αὐτόν εἶναι πεισθήσεται τῶν ὄντων, δι᾿ ὧν ὅτι καί Θεός ἐστιν ἐδιδάχθη, δίκαιον εἶναι κρίνων καί εὔλογον, μή ἄλλον εἶναι φύλακα καί ἐπιμελητήν τῶν ὄντων ἤ μόνον τόν τῶν ὄντων δημιουργόν. Αὐτή γάρ ἡ τῶν ὄντων διαμονή καί ἡ τάξις καί ἡ θέσις καί ἡ κίνησις, καί ἡ ἐν ἀλλήλοις τῶν ἄκρων διά τῶν μέσων συνοχή, μηδέν κατά τήν ἐναντιότητα λυμαινομένων ἀλλήλοις, ἤ τε τῶν μερῶν πρός τά ὅλα σύννευσις, καί τῶν ὅλων πρός τά μέρη δι᾿ ὅλου ἕνωσις, καί αὐτῶν πρός ἄλληλα τῶν μερῶν ἡ ἄμικτος διάκρισις κατά τήν ἰδιάζουσαν ἑκάστου διαφοράν, καί ἀσύγχυτος ἕνωσις κατά τήν ἀπαράλλακτον ἐν ὅλοις ταυτότητα, καί ἡ πάντων πρός πάντα, ἵνα μή τά καθ᾿ ἕκαστον λέγω, σύγκρισίς τε καί διάκρισις, καί ἡ πάντων καί ἑκάστου κατ᾿ εἶδος διαδοχή ἀεί φυλαττομένη, μηδενός τό παράπαν τοῦ οἰκείου τῆς φύσεως λόγου παραφθειρομένου καί πρός ἄλλο συγχεομένου τε καί συγχέοντος, δείκνυσι σαφῶς τά πάντα τῇ προνοίᾳ συνέχεσθαι τοῦ πεποιηκότος Θεοῦ. Οὐ γάρ οἷόν τέ ἐστιν ἀγαθόν ὄντα τόν Θεόν μή καί εὐεργετικόν πάντως εἶναι, μηδέ εὐεργετικόν ὄντα μή καί προνοητικόν πάντως εἶναι, καί διά τοῦτο τῶν ὄντων θεοπρεπῶς ἐπιμελούμενον σοφῶς αὐτοῖς ὥσπερ τό εἶναι καί τήν κηδεμονίαν χαρίζεσθαι. Πρόνοια γάρ ἐστι κατά τούς θεοφόρους Πατέρας ἡ ἐκ Θεοῦ εἰς τά ὄντα γινομένη ἐπιμέλεια. Ὁρίζονται δέ αὐτήν καί οὕτως, Πρόνοιά ἐστι βούλησις Θεοῦ δι᾿ ἥν πάντα τά ὄντα τήν πρόσφορον διεξαγωγήν ( λαμβάνει.","english":"And he will be persuaded that he is the provident caretaker of existing things, through the very things by which he was taught that he is also God, judging it just and reasonable that no other than the only Creator of existing things should be the guardian and overseer of existing things. For the very persistence of existing things, and their order and position and motion, and the cohesion of the extremes with one another through the intermediates, since nothing harms another by opposition, and the convergence of the parts toward the wholes, and the union of the wholes with the parts through the whole, and the unmixed distinction of the parts themselves from one another according to each one's peculiar difference, and their unconfused union according to the unvarying identity in the wholes, and the comparison and distinction of all things with all things—that I may not speak of each individually—and the succession of all things and of each according to species, always preserved, with nothing at all of the principle proper to its nature being corrupted and confused with another and confusing it, clearly show that all things are held together by the providence of God who made them. For it is not possible that God, being good, should not also be altogether beneficent, nor that, being beneficent, he should not also be altogether provident, and that for this reason, caring for existing things in a manner befitting God, he should wisely grant them both being and guardianship. For providence, according to the God-bearing Fathers, is the care that comes from God to existing things. And they also define it thus: Providence is the will of God through which all existing things receive the conduct that is fitting for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Εἰ δέ Θεοῦ βούλησίς ἐστιν, ἵνα αὐτοῖς τῶν διδασκάλων χρήσωμαι τοῖς λόγοις, πᾶσα ἀνάγκη κατά τόν ὀρθόν λόγον γίνεσθαι τά γινόμενα, τήν κρείττω μή ἐπιδεχόμεα τάξιν, αὐτόν οὖν εἶναι προνοητήν ἐκ παντός τρόπου εἰπεῖν ἐναχθήσεται ὁ τήν ἀλήθειαν ὁδηγόν ἔχειν ἑλόμενος, ὅν καί ποιητήν ἔγνω τῶν ὄντων ἀληθῶς, ἤ τοῦ πεποιηκότος τά ὄντα, εἴπερ κἀν τοῖς ζώοις, ὅταν ταῖς κατά λόγον ἐφόδοις τοῖς οὖσιν ἐμβαλόντες ἡμῶν τό νοερόν εὑρίσκομεν ἔμφασιν, οὐκ ἀγενῶς τά ὑπέρ λόγον εἰκάζουσαν. Ἐκεῖνά τε γάρ ὁρῶντες κατά γένος τῶν ἐξ αὐτῶν φυσικῶς ἐπιμελούμενα, θαῤῥοῦντες καί ἡμεῖς τόν περί τοῦ προνοητήν μονώτατον εἶναι τόν Θεόν πάντων τῶν ὄντων μετ᾿ εὐσεβοῦς παῤῥησίας εὐσεβῶς ἑαυτοῖς λόγον διοριζόμεθα, καί οὐ τῶν μέν, τῶν δέ οὔ, καθάπερ τινές τῶν τά ἔξω φιλοσοφησάντων, ἀλλά πάντων ὁμοῦ, κατά μίαν τῆς ἀγαθότητος καί ἀπαράλλακτον βούλησιν, τῶν τε καθόλου καί τῶν καθ᾿ ἕκαστον, εἰδότες ὡς τῶν κατά μέρος πάντων τῷ μή προνοίας τυγχάνειν καί φυλακῆς τῆς πρεπούσης διαφθειρομένων καί τά καθόλου συνδιαφθαρήσεται (ἐκ γάρ τῶν κατα μέρος τά καθόλου συνίστασθαι πέφυκε), τήν περί τούτου λογικήν ἀπόδειξιν, διά τῆς εὐλόγου ἀντιστροφῆς πρός τήν ἀλήθειαν ὀρθῶς ποδηγοῦσαν, ἑαυτοῖς προβαλλόμενοι. Εἰ γάρ τά καθόλου ἐν τοῖς κατά μέρος ὑφέστηκεν, οὐδαμῶς τό παράπαν τόν τοῦ καθ᾿ αὐτά εἶναί τε καί ὑφεστάναι λόγον ἐπιδεχόμενα τῶν κατά","english":"If it is God's will that I use their words as teachers, then by right reason everything that happens must happen in accordance with it, admitting no higher order. Therefore he who has chosen to have truth as his guide will be compelled in every way to say that he himself is the provident caretaker—he who has truly known him as the maker of existing things, or rather of the one who made existing things—since even among living creatures, when by rational approaches we cast our intellect upon existing things and find an impression, it not unfittingly images things beyond reason. For seeing those creatures naturally caring for their offspring according to kind, we too, with pious boldness, confidently define for ourselves the pious account concerning God being the sole provident caretaker of all existing things—not of some and not of others, as certain of those who have philosophized outside the faith hold, but of all together, according to the one and unvarying will of goodness, both of universals and of particulars—knowing that if all particular things were corrupted by failing to obtain providence and proper guardianship, the universals too would be corrupted with them (for universals are naturally constituted from particulars), and setting before ourselves the rational demonstration concerning this, which through reasonable conversion rightly guides us to the truth. For if universals subsist in particulars, they in no way at all admit the principle of being and subsisting in themselves, apart from the particulars.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"μέρος διαφθειρομένων παντί που δῆλόν ἐστιν ὡς οὐδέ τά καθόλου στήσεται. Τά μέρη γάρ ἐν ταῖς ὁλόγησι, καί αἱ ὁλότητες ἐν τοῖς μέρεσι καί εἰσί καί ὑφεστήκασι. Καί οὐδείς ἀντερεῖ λόγος· πλήν ὅτι ὑπό τῆς ἀληθείας ὥσπερ δεσμούμενοι ἄκοντες καί αὐτοί τῆς προνοίας τήν δύναμιν ἐξαγγέλλουσι καί διά πάντων διήκειν κατασκευάζουσι δι᾿ ὧν αὐτοῖς κατεσπούδασαν. Λέγοντες γάρ ὑπό τῆς προνοίας ἄγεσθαι μόνα τά καθόλου, λελήθασιν ἑαυτούς καί τῶν κατα μέρος εἶναι πρόνοιαν λέγοντες, ἐξ ἀνάγκης πρός τήν ἀλήθειαν, ἥν φεύγειν σπουδάζουσιν, ὑπαγόμενοι. Εἰ γάρ χάριν διαμονῆς τά καθόλου ( προνοίας ἀξιοῦσθαί φασι, ταύτης πολλῷ πρότερον ἀξιοῦσθαι τά κατά μέρος εἰσάγουσιν, ἐν οἶς ἡ τῶν καθόλου διαμονή καί ὑπόστασις. Συνεισάγεται γάρ ἀλλήλοις ταῦτα διά τήν κατά φύσιν ἀδιάλυτον πρός ἄλληλα σχέσιν, καί θατέρου πρός διαμονήν συντητουμένου, μηδέ τό ἕτερον ταύτης εἶναι τῆς φυλακῆς ἀλλότριον, καί ἑνός πάλιν τῆς πρός διαμονήν φυλακῆς διαπίπτοντες μηδέ τό ἄλλο ταύτης τυγχάνειν λέγει ἀκόλουθον. Ἄλλως τε δέ κατά τρεῖς τρόπους τό μή πάντων τῶν ὄντων προνοεῖν τόν Θεόν λέγεται. Ἤ γάρ ἀγνοεῖν αὐτόν λέγουσι τῆς προνοίας τήν μέθοδον, ἤ μή βούλεσθαι, ἤ μή δύνασθαι.","english":"It is clear to everyone that if some parts are being corrupted, neither will the universals stand. For the parts exist and subsist in the wholes, and the wholes in the parts. And no argument will contradict this—except that, as if bound by truth, they themselves unwillingly proclaim the power of providence and establish that it extends through all things, by the very things they have taken pains over. For in saying that only the universals are guided by providence, they have unwittingly said that there is also providence over the particulars, being led by necessity to the truth which they strive to flee. For if they say that the universals are deemed worthy of providence for the sake of permanence, they introduce that the particulars are deemed worthy of it much sooner, since in these is the permanence and subsistence of the universals. For these are introduced together with one another because of their natural indissoluble relation to each other, and when the one is preserved for permanence, neither is the other alien to this guardianship; and again, when one falls away from the guardianship for permanence, it follows that neither does the other attain it. And in another way, it is said in three ways that God does not provide for all beings: for either they say that he is ignorant of the method of providence, or that he does not will it, or that he is not able.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Ἀλλά μήν κατά τάς κοινάς πάντων ἐννοίας ἀγαθός ὤν καί ὑπεράγαθος ὁ Θεός ἀεί πάντως τά καλά βούλεται καί πᾶσι, καί σοφός ὑπάρχων καί ὑπέρσοφος, μᾶλλον δέ πάσης σοφίας πηγή, γινώσκει πάντως τά συμφέροντα, καί δυνατός ὤν, μᾶλλον δέ ἀπειροδύναμος, ἐνεργεῖ πάντως θεοπρεπῶς ἐν πᾶσι τά ἐγνωσμένα αὐτῷ καί βεβουλημένα καλῶς καί συμφέροντα, ὡς ἀγαθός καί σοφός καί δυνατός, δεικνούμενος διά πάντων τῶν τε ὁρατῶν καί τῶν ἀοράτων, καί τῶν καθόλου καί τῶν μερικῶν, καί τῶν μικρῶν καί τῶν μεγάλων, καί πάντων τῶν κατά πᾶσαν τήν οἱανοῦν οὐσίαν τό εἶναι ἐχόντων, μηδέν ὑφιείς τῆς κατά τήν ἀγαθότητα καί τήν σοφίαν καί τήν δύναμιν ἀπειρίας, καί πάντα κατά τόν ἑκάστων τοῦ εἶναι λόγον πρός τε ἑαυτά καί ἄλληλα κατά τήν ἀδιάλυτον πάντων σχετικήν ἁρμονίαν τε καί διαμονήν συντηρῶν.\n\nΤί δέ, αὐτήν καθ᾿ ἑαυτήν οὐ κατανοοῦμεν τήν φύσιν περί τοῦ εἶναι τήν ἐπί πάντα τοῦ Θεοῦ πρόνοιαν σαφῶς οὖσαν διδάσκαλον; Τεκμήριον γάρ οὐ μικρόν τοῦ φυσικῶς ἡμῖν ἐνεσπάρθαι τήν τῆς προνοίας γνῶσιν ἡ φύσις αὐτή δίδωσιν, ὁπηνίκα ἄν ἡμᾶς ἀδιδάκτως ὥσπερ ὠθοῦσα πρός τόν Θεόν διά τῶν εὐχῶν ἐν ταῖς ἐξαίφνης περιστάσεσιν ἐκεῖθεν ζητεῖν τήν σωτηρίαν παρασκευάζει. Ὑπ᾿ ἀνάγκης γάρ ἄφνω συλληφθέντες ἀπροαιρέτως, πρίς τινα καί σκέψασθαι, τόν Θεόν ἐπιβοώμεθα, ὡς ἄν ( τῆς προνοίας αὐτῆς πρός ἑαυτήν καί λογισμῶν χωρίς ἑλκούσης ἡμᾶς, καί τό τάχος τῆς ἐν ἡμῖν νοερᾶς νικώσης δυνάμεως, καί πάντων ἰσχυροτέραν τήν θείαν προδεικνυούσης βοήθειαν. Οὐκ ἄν δέ ἡμᾶς ἦγεν ἀπροαιρέτως ἡ φύσις ἐπί τό μή φύσιν ἔχον γίνεσθαι.","english":"But indeed, according to the common conceptions of all, God, being good and beyond good, always in every way wills good things, and for all; and being wise and beyond wise, or rather the source of all wisdom, he knows in every way the things that are beneficial; and being powerful, or rather infinitely powerful, he works in every way in a manner befitting God, in all things, the things known to him and rightly and beneficially willed, as good and wise and powerful, being shown through all things both visible and invisible, both universal and particular, both small and great, and all things that have being in every kind of substance whatsoever, in no way relaxing the infinity of his goodness and wisdom and power, and preserving all things according to the principle of being of each, both toward themselves and toward one another, in accordance with the indissoluble relational harmony and permanence of all things.\n\nBut what? Do we not understand by itself the nature that is clearly a teacher concerning being—the providence of God over all things? For nature itself gives no small proof that the knowledge of providence has been sown in us by nature, whenever, as it were pushing us untaught toward God through prayers in sudden circumstances, it prepares us to seek salvation from there. For when suddenly seized by necessity, we involuntarily call upon God, before any reflection, as it were (providence itself drawing us to itself without reasoning, and the swiftness of the noetic power in us conquering, and showing the divine help to be stronger than all things. But nature would not have led us involuntarily toward that which does not have nature to become.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Πᾶν δέ τό ὁτῳοῦν φυσικῶς ἑπόμενον, ὡς πᾶσιν ἄδηλον, ἰσχυράν ἔχει καί ἀκαταμάχητον κατά τήν ἀπόδειξιν τῆς ἀληθείας τήν δύναμιν. Εἰ δέ ὅτι ἀκατάληπτος ἡμῖν τῆς τῶν κατά μέρος προνοίας ὁ λόγος, ὥσπερ οὖν καί ἔστι κατά τό, Ὦ ἀνεξερεύνητα τά κρίματα αὐτοῦ καί ἀνεξιχνίαστοι αἱ ὁδοί αὐτοῦ, διά τοῦτο φαῖεν μηδέ πρόνοιαν εἶναι, οὐκ ὀρθῶς ἐροῦσι κατά τόν ἐμόν λόγον. Εἰ γάρ πολλή τίς ἐστιν ἡ διαφορά καί ἀκατάληπτος τῶν ἀνθρώπων ἑκάστου πρός ἕκαστον καί ἡ πρός ἑαυτόν ἑκάστου ἑναλλαγή, ἔν τε βίοις καί ἤθεσι καί γνώμαις καί προαιρέσεσι καί ἐπιθυμίαις, ἐπιστήμαις τε καί χρείαις καί ἐπιτηδεύμασι καί αὐτοῖς τοῖς κατά ψυχήν λογισμοῖς ἀπείροις οὖσι σχεδόν, καί πᾶσι τοῖς καθ᾿ ἑκάστην ἡμέραν καί ὥραν ἐπισυμβαίνουσι συμμεταβαλλομένου (ἀγχίστροφον γάρ τοῦτο τό ζῶον ὁ ἄνθρωπος, ὀξέως τοῖς καιροῖς καί ταῖς χρείαις συμμεταβαλλόμενον), ἀνάγκη πᾶσα καί τήν πρόνοιαν, προγνωστικῶς πάντα συνειληφυῖαν κατά περιγραφήν τά καθ᾿ ἕκαστα, διάφορόν τε καί ποικίλην φαίνεσθαι καί πολυσχιδῆ, καί τῇ τῶν πεπληθυσμένων ἀκαταληψίᾳ συνεκτεινομένην ἑκάστῳ","english":"Everything that naturally follows upon anything whatsoever, as being evident to all, has a strong and invincible power in the demonstration of truth. But if, because the account of the providence concerning particular things is incomprehensible to us—just as indeed it is, according to the saying, \"How unsearchable are his judgments and his ways past finding out\"—they should say for this reason that there is not even providence, they will not speak rightly, in my account. For if there is a great and incomprehensible difference of each human being from each other, and the change of each in relation to himself, in lives and characters and opinions and choices and desires, and in knowledges and needs and pursuits and in the very reasonings of the soul, which are nearly infinite, and in all things that happen each day and hour, with man changing along with them (for this creature, man, is quick to turn, swiftly changing along with the times and needs), it is altogether necessary that providence too, having foreknowingly comprehended all particular things by circumscription, appear both diverse and varied and manifold, and, by the incomprehensibility of the multiplied particulars, be extended to each","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"προσφόρως καθ᾿ ἕκαστον καί πρᾶγμα καί νόημα, μέχρι καί τῶν ψιλῶν κινημάτων τῶν κατά ψυχήν καί σῶμα συνισταμένων, ἁρμόζεσθαι. Εἰ οὖν τῶν κατά μέρος ἀκατάληπτός ἐστιν ἡ διαφορά, καί τῆς ἁρμοζούσης αὐτοῖς εἰκότως προνοίας ἄπειρος ὁ λόγος, ἀλλ᾿ οὐκ, ἐπειδή ἄπειρός τε καί ἄγνωστος ἡμῖν τῆς τῶν κατά μέρος προνοίας ὁ λόγος τυγχάνει, τήν ἰδίαν ἄγνοιαν ἀναίρεσιν ποιεῖσθαι τῆς πανσόφου τῶν ὄντων κηδημονίας ὀφείλομεν, πάντα δέ καί ἀνεξετάστως, θεοπρεπῶς τε καί συμφερόντως, τά ( τῆς προνοίας ἐφυμνεῖν ἔργα καί ἀποδέχεσθαι, καί καλῶς γίνεσθαι τά γινόμενα πιστεύειν, κἄν ἡμῖν ὁ λόγος ἐστίν ἀνέφικτος. Πάντα δέ λέγων τά τῆς προνοίας φημί, οὐ γάρ τά κακῶς ὑφ᾿ ἡμῶν κατά τόν τοῦ ἐφ᾿ ἡμῖν λόγον γινόμενα· ταῦτα γάρ τοῦ κατά τήν πρόνοιαν λόγου παντελῶς ἀλλότρια. Τόν μέν οὖν σημαινόμενον τρόπον περί τῆς τῶν ἁγίων κατά τόν λόγον καί τήν θεωρίαν δυνάμεώς τε καί χάριτος ὑπό τοῦ μεγάλου τούτου διδασκάλου κατά τό δυνατόν στοχαστικῶς, ἀλλ᾿ οὐκ ἀποφαντικῶς (πολλῷ γάρ ἀπολείπεται τῷ μέτρῳ τῆς κατ᾿ αὐτόν ἀληθείας ὁ ἡμέτερος νοῦς), διά τῶν εἰρημένων ὑποδραμών τῷ λόγῳ, καί ὥσπερ ἰχνηλατήσας, τοιόνδε καθ᾿ ὑπόνοιαν μόνον φημί.","english":"...to be fitted in a fitting manner to each thing and thought, down even to the mere movements that consist in soul and body. If, then, the difference among particular things is incomprehensible, and the account of the providence that fittingly suits them is reasonably boundless, nevertheless, because the account of the providence over particular things happens to be boundless and unknown to us, we ought not to make our own ignorance a refutation of the all-wise care of beings, but rather to hymn and accept all the works of providence without examination, in a manner worthy of God and beneficial, and to believe that what comes to be comes to be well, even if the account is unattainable for us. And when I say all, I mean all the works of providence; for I do not mean the things that are done badly by us according to the principle of what is in our power—for these are wholly alien to the principle of providence. Having, then, run through in speech, as far as possible, in a conjectural rather than an assertoric manner, the meaning indicated by this great teacher concerning the power and grace of the saints according to the principle and the contemplation (for our mind falls far short in measure of the truth according to him), and having as it were tracked it by footprints, I say only the following by way of underlying sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"ΞΑ (61). ΘΕΩΡΙΑ ΔΙΑΦΟΡΟΣ ΤΗΣ ΔΙΑΒΑΘΕΙΣΗΣ ΥΠΟ ΤΩΝ ΑΓΙΩΝ ΥΛΙΚΗΣ ΔΥΑΔΟΣ... Θεωρία διάφορος τῆς διαβαθείσης ὑπό τῶν ἁγίων ὑλικῆς δυάδος, καί τίς ἡ ἐν τῇ Τριάδι νοουμένη ἑνότης.\n\nΔιά δέ τοῦ ὑπέρ τήν ὑλικήν δυάδα γενέσθαι, διά τήν ἐν τῇ Τριάδι νοουμένην ἑνότητα, τό ὑπέρ τήν ὕλην γενέσθαι καί τό εἶδος, ἐξ ὧν τά σώματα, τούς ἁγίους λέγειν ὑπονοῶ αὐτόν, ἤ τήν σάρκα καί τήν ὕλην, ἅσπερ διασχόντας ἔφη Θεῷ συγγενέσθαι καί τῷ ἀκραιφνεστάτῳ κραθῆναι φωτί καταξιωθῆναι, τουτέστι τήν πρός τήν σάρκα τῆς ψυχῆς σχέσιν, καί διά τῆς σαρκός πρός τήν ὕλην, ἤ καθόλου εἰπεῖν, πάσης τῆς αἰσθητικῆς οὐσίας πρός τήν αἰσθητήν ἀποθεμένους φυσικήν οἰκειότητα, τῆς δέ θείας μόνης γνησίως ἐπιλαβομένους ἐφέσεως, διά τήν, ὡς ἔφην, νοουμένην ἐν Τριάδι ἑνότητα. Μέσην γάρ κειμένην Θεοῦ καί ὕλης τήν ψυχήν ἐγνωκότες, καί τάς πρός ἄμφω ἑνοποιούς δυνάμεις ἔχουσαν, τόν νοῦν λέγω πρός τόν Θεόν καί πρός τήν ὕλην αἴσθησιν, τήν μέν αἴσθησιν μετά τῶν αἰσθητῶν παντελῶς ἀπετινάξαντο, κατά τήν ἐν διαθέσει σχετικήν ἐνέργειαν, κατά δέ τόν νοῦν μονώτατον ἀῤῥήτως αὐτήν τῷ Θεῷ προσῳκείωσαν, ( πρός ὅν ὅλον ἀγνώστως ἑνωθεῖσαν ὅλην ὡς ἀρχετύπου εἰκόνα κατά νοῦν καί λόγον καί πνεῦμα, ὡς ἐφικτόν καθ᾿ ὁμοίωσιν ἔχουσαν τό ἐμφερές θεασάμενοι, τήν ἐν τῇ Τριάδι νοουμένην ἑνότητα μυστικῶς ἐδιδάχθησαν.","english":"Another contemplation of the material dyad that the saints passed through, and what is the unity that is understood in the Trinity.\n\nBy becoming beyond the material dyad, because of the unity understood in the Trinity, I surmise that he means the saints' becoming beyond matter and form, from which bodies come, or flesh and matter, which, he said, they passed through and were deemed worthy to be joined to God and mingled with the purest light—that is, the soul's attachment to the flesh, and through the flesh to matter, or, to speak generally, that they laid aside the natural affinity of the whole of sensible substance for the sensible, and genuinely grasped only the divine longing, because of the unity understood in the Trinity, as I said. For having known the soul to lie midway between God and matter, and to have unifying powers toward both—I mean the intellect toward God and sensation toward matter—they wholly shook off sensation together with sensible things, in the relational activity of disposition, and by the intellect alone they ineffably brought it near to God, (having contemplated it wholly united to him in an unknowing way, as an image of the archetype, having its likeness in intellect and reason and spirit, as far as is attainable, in similitude, they were mystically taught the unity understood in the Trinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Τυχόν δέ καί τόν θυμόν καί τήν ἐπιθυμίαν ὑλικήν δυάδα προσηγόρευσεν ὁ διδάσκαλος, διά τό προσύλους καί τοῦ παθητικοῦ τῆς ψυχῆς μέρους αὐτάς εἶναι δυνάμεις, καί πρός τόν λόγον στασιαζούσας, καί εἰς πολλά σκεδάσαι τόν νοῦν δυναμένας, εἰ μή ἐξ ἀρχῆς ἐπιστημόνως ἄγχων ἑαυτῷ ὑποζεύξειεν. Ὧν εἴ τις κρατήσειε καί ἐφ᾿ ἅ δεῖ πρεπόντως φέρεσθαι πείσειε, δουλικῶς ὑποζευγμένας τῇ δυναστείᾳ τοῦ λόγου, ἤ καί παντελῶς αὐτάς ἀπολιπών ἀπολίποι, καί μόνος τῆς ἀῤῥεποῦς κατ᾿ ἀγάπην γνωστικῆς διά λόγου καί θεωρίας ἔχεται θέλξεως, καί πρός μίαν καί μόνην ἐκ τῶν πολλῶν καθαράν τε καί ἁπλῆν καί ἀδιαίρετον τῆς κατ᾿ ἔφεσιν ἀῤῥενωτάτης δυνάμεως κίνησιν συνεστάλη, καθ᾿ ἥν περί Θεόν ἀκαταλήκτως ἐν ταυτότητι τῆς κατ᾿ ἔφεσιν ἀεικινησίας ἑαυτῷ φιλοσόφως ἐπήξατο τήν μονιμότητα, μακάριος ὄντως ἐστί τῆς ἀληθοῦς τε καί μακαρίας τυχών οὐ μόνον ἑνώσεως τῆς πρός τήν ἁγίαν Τριάδα, ἀλλά καί ἑνότητος τῆς ἐν τῇ ἁγίᾳ Τριάδι νοουμένης, ὡς ἁπλοῦς καί ἀδιαίρετος καί μονοειδής κατά τήν δύναμιν πρός τήν","english":"Perhaps the teacher also called anger and desire a material dyad, because they are powers attached to matter belonging to the passible part of the soul, and because they rebel against reason, and are able to scatter the mind into many things, unless from the beginning one knowingly throttles and yokes them to oneself. If someone gains mastery over them and persuades them to be carried properly toward what they should, yoked slavishly to the dominion of reason, or even abandons them altogether and leaves them behind, and alone cleaves to the unwavering, in love, knowledge-giving delight through reason and contemplation, and is gathered toward one single, pure, simple, and undivided motion out of many—the most manly motion of the power of aspiration—in which, concerning God, ceaselessly, in the sameness of his ever-moving aspiration, he has philosophically fixed his stability for himself, he is truly blessed, having obtained not only the true and blessed union with the Holy Trinity, but also the unity that is understood in the Holy Trinity, as one simple and undivided and uniform in power toward the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"ἁπλῆν καί ἀδιαίρετον κατά τήν οὐσίαν γεγενημένος, καί κατά τήν ἕξιν τῶν ἀρετῶν τήν ὡσαύτως ἔχουσαν ἀγαθότητα κατά τό ἐφικτόν ἐκμιμούμενος, καί τήν ἰδιότητα τῶν κατά φύσιν μεριστῶν δυνάμεων διά τήν τοῦ ἑνωθέντος Θεοῦ χάριν ἀποθέμενος. ΞΒ (62). ΕΞΗΓΗΣΙΣ ΠΕΡΙ ΤΟΥ ΠΑΘΗΤΙΚΟΥ ΤΗΣ ΨΥΧΗΣ, ΚΑΙ ΤΩΝ ΑΥΤΟΥ ΚΑΘΟΛΙΚΩΝ ΔΙΑΙΡΕΣΕΩΝ...\n\nἘξήγησις περί τοῦ παθητικοῦ τῆς ψυχῆς, καί τῶν αὐτοῦ καθολικῶν διαιρέσεών τε καί ὑποδιαιρέσεων.\n\nΔιαιρεῖται γάρ, ὡς φασι, τό παθητικόν τῆς ψυχῆς εἴς τε τό ἐπιπειθές λόγῳ, καί τό μή πειθόμενον λόγῳ. Καί τό μέν λόγῳ ( μή πειθόμενον διαιροῦσιν εἰς τό θρεπτικόν, ὅ καλοῦσι φυσικόν, καί εἰς τό φυσικόν, ὅ καλοῦσι ζωτικόν, ὧν οὐδέτερον λόγῳ πειθόμενον ἄγεται· οὐκ ἐπιπειθές δέ λόγῳ καλεῖται, ἐπειδή μή πέφυκεν ἄγεσθαι λόγῳ. Τό γάρ αὐξάνειν, ἤ ὑγιαίνειν, ἤ ζῇν, οὐκ ἔστιν ἐν ἡμῖν. Τό δέ ἐπιπειθές λόγῳ διαιρεῖται εἰς δύο, τό τε ἐπιθυμητικόν καί τό θυμικόν. Ἐπιπειθές δέ λόγῳ καλοῦσιν αὐτό, διότι λόγῳ πέφυκεν ἐν τοῖς σπουδαίοις ἄγεσθαί τε καί ὑποτάσσεσθαι. Πάλιν δέ τό ἐπιθυμητικόν διαιροῦσιν εἰς ἡδονήν καί λύπην. Ἐπιτυγχάνουσα γάρ ἐπιθυμία ἡδονήν ἐργάζεται, ἀποτυγχάνουσα δέ λύπην. Καί πάλιν καθ᾿ ἕτερον τρόπον φασί τήν ἐπιθυμίαν διαιρουμένην τέσσαρα σύν ἑαυτῇ τά πάντα εἴδη ποιεῖν, ἐπιθυμίαν, ἡδονήν, φόβον, καί λύπην. Καί ἐπειδή τῶν ὄντων τά μέν ἐστιν ἀγαθά, τά δέ φαῦλα, ταῦτα δέ ἤ παρόντα ἤ μέλλοντά ἐστι, προσδοκώμενον μέν ἀγαθόν ἐπιθυμίαν ἐκάλεσε, παρόν δέ ἡδονήν, καί πάλιν προσδοκώμενον κακόν φόβον, παρόν δέ λύπην·","english":"...having become simple and undivided in essence, and imitating as far as attainable the goodness that is likewise disposed in the habit of the virtues, and having put aside the peculiarity of the powers that are divided according to nature, through the grace of the God who has been united. 62. An exposition concerning the passible part of the soul, and its universal divisions...\n\nAn exposition concerning the passible part of the soul, and its universal divisions and subdivisions.\n\nFor the passible part of the soul is divided, as they say, into that which is obedient to reason and that which does not obey reason. And they divide that which does not obey reason into the nutritive, which they call natural, and into the natural, which they call vital, neither of which is led by being obedient to reason; and it is called not obedient to reason because it is not by nature led by reason. For to grow, or to be healthy, or to live, is not in our power. But that which is obedient to reason is divided into two, the desiring and the spirited. And they call it obedient to reason because it is by nature led and subjected by reason in the earnest. Again, they divide the desiring into pleasure and pain. For desire attaining its object produces pleasure, but failing, pain. And again, in another way, they say that desire, being divided, produces with itself all four species: desire, pleasure, fear, and pain. And since of existing things some are good and some are base, and these are either present or future, the good that is expected they called desire, the present good pleasure, and again the evil that is expected fear, and the present evil pain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"ὡς εἶναί τε καί θεωρεῖσθαι περί μέν τά καλά, εἴτε τά ὄντως ὄντα, εἴτε τά νομιζόμενα, τήν ἡδονήν καί τήν ἐπιθυμίαν, περί δέ τά φαῦλα τήν λύπην καί τό φόβον.\n\nΠάλιν δέ τήν λύπην διαιροῦσιν εἰς τέσσαρα, εἰς ἄχος, εἰς ἄχθος, εἰς φθόνον, εἰς ἔλεον. Καί τό μέν ἄχος εἶναί φασι λύπην ἀφωνίαν ἐμποιοῦσαν οἷς ἄν ἐγγένηται, διά τήν εἰς βάθος πάροδον τοῦ λογιστικοῦ· τό δέ ἄχθος λύπην βαροῦσάν τε καί διοχλοῦσαν ἐπ᾿ ἀβουλήτοις συμβάσεσι· τόν δέ φθόνον λύπην ἐπ᾿ ἀλλοτρίοις ἀγαθοῖς· τό δέ ἔλεος λύπην ἐπ' ἀλλοτρίοις κακοῖς. Κακόν δέ πᾶσαν λύπην ἔφασαν τῇ ἑαυτῆς φύσει. Κἄν γάρ ὁ σπουδαῖος ἐπ᾿ ἀλλοτρίοις λυπῆται κακοῖς, ὡς ἐλεήμων, ἀλλ᾿ οὐ προηγουμένως κατά πρόθεσιν, ἀλλ᾿ ἐφεπομένως κατά περίστασιν. Ὁ δέ θεωρητικός κἄν τούτοις ἀπαθής διαμένει, συνάψας ἑαυτόν τῷ Θεῷ, καί τῶν τῇδε παρόντων ἀλλοτριώσας.\n\nΤόν δέ φόβον πάλιν διαιροῦσιν εἰς ἕξ, εἰς ὄκνον, εἰς αἰδώ, εἰς αἰσχύνην, εἰς κατάπληξιν, εἰς ἔκπληξιν, εἰς ἀγωνίαν. Καί ( τόν μέν ὄκνον εἶναί φασι, φόβον μελλούσης ἐνεργείας, τήν αἰδώ δέ φόβον ἐπί προσδοκίᾳ ψόγου, τήν δέ αἰσχύνην φόβον ἐπ᾿ αἰσχρῷ πεπραγμένῳ, τήν δέ κατάπληξιν, φόβον μεγάλης φαντασίας, τήν δέ ἔκπληξιν φόβον ἐκ μεγάλων ἀκουσμάτων τήν αἴσθησιν ἀφαιρούμενον, τήν ἀγωνίαν δέ φόβον διαπτώσεως, τουτέστιν ἀποτυχίας. Φοβούμενοι γάρ ἀποτυχεῖν ἀγωνιῶμεν. Καλοῦσι δέ τινες αὐτήν καί δειλίαν. Τόν δέ θυμόν πάλιν εἶναι λέγουσι ζέσιν τοῦ περικαρδίου αἵματος δι᾿ ὄρεξιν ἀντιλυπήσεως. Διαιροῦσι δέ καί τοῦτον εἰς τρία, εἰς ὀργήν, ἥν τινες ἐκάλεσαν χολήν καί χόλον, καί εἰς μῆνιν, καί εἰς κότον.","english":"so as to be and to be contemplated in relation to good things—whether things truly existing or things thought to be—pleasure and desire, and in relation to base things, pain and fear.\n\nAgain they divide pain into four: into grief, into distress, into envy, into pity. And they say that grief is a pain producing speechlessness in those in whom it arises, because of the passage of the rational faculty into depth; and distress is a pain weighing down and troubling at unwished-for circumstances; and envy is a pain at others' goods; and pity is a pain at others' evils. And they said that all pain is evil by its own nature. For even if the earnest man feels pain at others' evils, as being merciful, yet not primarily by intention, but consequently by circumstance. But the contemplative man remains impassible even in these things, having united himself to God and having become alien to the things present here.\n\nAgain they divide fear into six: into hesitation, into shame, into disgrace, into consternation, into amazement, into agony. And they say that hesitation is fear of future action, shame is fear in expectation of blame, disgrace is fear at a shameful deed, consternation is fear of a great imagination, amazement is fear from great reports taking away the perception, and agony is fear of falling, that is, of failure. For fearing to fail, we are in agony. And some call it also cowardice. And they say that anger again is a boiling of the blood around the heart through desire for retaliation. And they divide this also into three: into rage, which some called bile and gall, and into wrath, and into rancor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"Καί τήν μέν ὀργήν εἶναί φασι θυμόν πρός ἐνέργειαν ἀρχήν καί κίνησιν ἔχοντα, ἤ θυμόν ἐνεργούμενον· τήν δέ χολήν τήν δι᾿ ἄλλου ἄμυναν τοῦ λυπήσαντος· τό δέ χόλον τήν δι᾿ ἑαυτοῦ τοῦ λυπηθέντος ἐπεξέλευσιν εἰς τόν λυπήσαντα· τήν δέ μῆνιν θυμόν εἰς παλαίωσιν (εἴρηται δέ παρά τό μένειν καί τῇ μνήμῃ παρακατέχεσθαι), τόν δέ κότον θυμόν ἐπιτηροῦντα καιρόν εἰς τιμωρίαν· εἴρηται δέ παρά τό κεῖσθαι καί οὗτος. Διαιροῦσι δέ καί τούτων ἕκαστον\n\nεἰς ἄλλα πολλά. Ἅπερ εἰ βουληθείη τις δι᾿ ἀκριβοῦς ἐξετάσεως παραδοῦναι γραφῇ, πολύν ἀθροίσει λόγον καί χρόνον δαπανήσει, ὡς μηδέ ἀνεκτόν εἶναι τοῖς ἐντυγχάνουσι διά τό πλῆθος.\n\nΜέγα οὖν καί θαυμαστόν ὄντως ἐστί καί πολλῆς δεόμενον προσοχῆς τε καί σπουδῆς, καί πρό τούτων τῆς θείας ἐπικουρίας, τό δυνηθῆναι πρῶτον μέν τῆς ὑλικῆς δυάδος τῶν ἐμφύτων κρατῆσαι δυνάμεων, θυμοῦ λέγω καί ἐπιθυμίας, καί τοῦ κατ᾿ αὐτάς μερισμοῦ, καί μακάριος ὅς ἄγειν ἑτοίμως ταύτας ὅποι τῷ λόγῳ δοκεῖ δεδύνηται, μέχρις ἄν τοῖς πρακτικοῖς διά τῆς ἠθικῆς φιλοσοφίας τῶν προτέρων καθαίρηται λογισμῶν.","english":"They say that anger is spirit (thumos) having its beginning and motion toward action, or spirit being actualized; that bile is the requital through another of the one who caused pain; that wrath (cholos) is the self-avenging assault upon the one who caused pain; that rancor (menis) is spirit persisting to old age (and it is said from \"to remain\" and \"to be held fast in memory); and that malice (kotos) is spirit watching for the opportune time for punishment—and this too is said from \"to lie in wait.\" They divide each of these\n\ninto many other things. If anyone wished to hand these down in writing through exact examination, he would gather a long account and spend much time, so that it would not even be bearable for those who encounter it, because of the multitude.\n\nGreat and truly wonderful, therefore, and requiring much attention and zeal, and before these things divine assistance, is the ability first to master the material dyad of innate powers—I mean spirit and desire—and the division according to them; and blessed is he who has been able readily to lead these wherever the reason seems good, until through ethical philosophy he is purified in practical matters from the former thoughts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"ΞΓ (63)... ΠΕΡΙ ΤΟΥ ΜΗ ΔΕΙΝ... ΤΩ ΤΗΣ ΦΥΣΕΩΣ ΝΟΜΩ ΤΟΝ ΤΗΣ ΣΟΦΙΑΣ ΛΟΓΟΝ ΣΥΝΑΠΤΕΙΝ...\n\n( Θεωρία ἐκ τῆς Γραφῆς περί τοῦ μή δεῖν τόν γνωστικόν τῷ τῆς φύσεως νόμῳ τόν τῆς σοφίας λόγον συνάπτειν, καί τίς ἡ προσθήκη τοῦ ἄλφα στοιχείου εἰς τό ὄνομα τοῦ Ἀβραάμ.\n\nἜπειτα δέ καί ὑπέρ αὐτάς γενέσθαι καί παντελῶς ἀπώσασθαι, ὡς τήν Ἄγαρ καί τόν Ἰσμαήλ, ὁ Ἀβραάμ ἐκεῖνος ὁ μέγας, τοῦ λογιστικοῦ ἤδη περί τά θεῖα κατά τόν Ἰσαάκ ἐκεῖνον γυμνασθῆναι δυναμένου θεάματα, ὑπό τῆς κατά τήν γνῶσιν φερομένης θείας φωνῆς διδασκόμενος, μή δύνασθαι τό κατά νοῦν θεῖον τῆς ἐλευθέρας κατά πνεῦμα γνώσεως γέννημα, τῷ δουλικῷ τῆς σαρκός ἐπισυνημμένον σπέρματι, τῆς μακαρίας τυχεῖν ἐπαγγελίας, ἥτις ἐστίν ἡ κατ᾿ ἐλπίδας προκειμένη τοῖς ἀγαπῶσι τόν Κύριον τῆς θεώσεως χάρις, ἥν ἤδη τυπικῶς ὑπῆρχε προειληφώς, τῷ περί μονάδος λόγῳ διά πίστεως μυστικῶς συναφθείς, καθ᾿ ὅν ἐνοειδής γενόμενος, μᾶλλον δέ ἐκ πολλῶν εἷς, μόνος πρός μόνον δ᾿ ὅλου τόν Θεόν μεγαλοπρεπῶς συνήχθη, μηδένα τό παράπαν τῆς οἱασοῦν περί τι ἄλλο τῶν σκεδαστῶν γνώσεως τύπον ἑαυτῷ συνεπιφερόμενος, ὅπερ οἶμαι δηλοῦν τήν τοῦ δοθέντος εἰς προσθήκην τοῦ ὀνόματος ἄλφα γράμματος δύναμιν. Διό καί πατήρ τῶν διά πίστεως προσαγομένων Θεῷ κατά στέρησιν πάντων τῶν μετά Θεόν ἐχρημάτισεν, ὡς τούς αὐτούς κατά πίστιν ἐν πνεύματι τύπους τῷ πατρί τῶν τέκνων ἐμφερῶς ἔχειν δυναμένων.","english":"A contemplation from Scripture on why the one who has knowledge must not join the word of wisdom to the law of nature, and what is the significance of the addition of the letter alpha to the name of Abraham.\n\nThen also, that he should rise above them and thrust them away completely, like Hagar and Ishmael—that great Abraham, being taught by the divine voice borne along by knowledge, since the rational faculty was already able to be exercised in divine contemplations according to that Isaac of his, [was taught] that the divine offspring of free knowledge according to the spirit, according to the mind, could not, being yoked to the servile seed of the flesh, attain the blessed promise—which is the grace of deification set before those who love the Lord in hope, which he had already received beforehand in a typological manner, having been mystically united through faith to the word concerning the monad, according to which he became unified, or rather, one out of many, and alone was magnificently gathered to God alone, carrying with himself no trace at all of the knowledge concerning any other of the scattered things, which I think indicates the power of the letter alpha given as an addition to the name. Therefore he was also called father of those who are brought near to God through faith, by the privation of all things after God, so that the same types in the spirit through faith might be able to possess them in a manner resembling the father of the children.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"ΞΔ (64). ΘΕΩΡΙΑ ΕΙΣ ΤΟΝ ΜΩΫΣΗΝ ΠΕΡΙ ΤΩΝ ΑΦΑΙΡΟΥΜΕΝΩΝ ΥΠΟΔΗΜΑΤΩΝ Θεωρία εἰς τόν Μωϋσῆν περί τῶν ἀφαιρουμένων ὑποδημάτων. Τοῦτο τυχόν ἐν ἀρχῇ τῆς γνωστικῆς ἀγωγῆς καί ὁ μέγας Μωϋσῆς ἐκεῖνος διδασκόμενος ὑπό τῆς θείας φωνῆς ἐπαιδεύετο, ἡνίκα προσῆγεν ἰδεῖν τό ἐν τῇ βάτῳ μυστικῶς φανταζόμενον ( φῶς φασκούσης, Λύσον τά ὑποδήματα ἀπό τῶν ποδῶν σου, ὁ γάρ τόπος ἐν ᾧ ἔστηκας γῆ ἁγία ἐστί, τό δεινῶς, οἶμαι, τῶν σωματικῶν ἁπάντων ἀπολελύσθαι κατά διάθεσιν τήν ψυχήν, μέλλουσαν τήν διά θεωρίας πρός τήν τῶν ὑπερκοσμίων νόησιν γνωστικήν ποιεῖσθαι πορείαν καί τελείαν τοῦ ἐν σχέσι σαρκός προτέρου βίου ἀλλοτρίωσιν διά τῆς τῶν ὑποδημάτων ἔχειν ἀποθέσεως. ΞΕ (65). ΘΕΩΡΙΑ ΕΙΣ ΜΕΡΗ ΤΩΝ ΘΥΣΙΩΝ Θεωρία εἰς μέρη τῶν θυσιῶν.\n\nΤοῦτο πάλιν ἴσως ὁ αὐτός θειότατος Μωϋσῆς ἐν ταῖς τῶν θυσιῶν διατάξεσι παρεδήλου τῶν ἱερείων ἀφαιρεῖν τό στέαρ, καί τούς νεφρούς, καί τό στηθύνιον, καί\n\nτόν λοβόν τοῦ ἥπατος, ἐπιτάσσων, τό δεῖν αὐτάς τε τάς γενικάς τῶν ἐν ἡμῖν παθῶν δυνάμεις, τόν θυμόν λέγω καί τήν ἐπιθυμίαν, τήν ὄντως ὑλικήν δυάδα, καί τάς ἐνεργείας αὐτῶν ἀφαιρεῖν, καί τῷ θείῳ πυρί τῆς κατά γνῶσιν μυστικῆς ἐκτῆξαι δυνάμεως, τῆς μέν ἐπιθυμίας διά τῶν νεφρῶν, τῆς δέ ἐνεργείας αὐτῆς, τουτέστι τῆς ἡδονῆς, διά τοῦ λίπους, ἤτοι τοῦ στέατος δηλουμένης, καί τοῦ θυμοῦ διά τοῦ στηθυνίου, τῆς δέ κατ᾿ αὐτόν ἐνεργείας, διά τοῦ λοβοῦ τοῦ ἥπατος, ἐν ᾧ ἡ πικρά καί δριμυτάτη πέπηγε χολή, σημαινομένων.","english":"64. Contemplation on Moses concerning the removal of the sandals. This, perhaps, is what that great Moses was being taught at the beginning of the gnostic conduct, instructed by the divine voice, when he drew near to see what was mystically imaged in the bush—the light, that is, saying, Loose the sandals from your feet, for the place on which you stand is holy ground—namely, I think, that the soul must be utterly released in disposition from all bodily things, since it is about to make the gnostic journey through contemplation toward the understanding of supercosmic things, and to possess a complete alienation from the former life in relation to the flesh through the putting off of the sandals.\n\n65. Contemplation on the parts of the sacrifices. This again, perhaps, the same most divine Moses was intimating in the ordinances of the sacrifices, commanding that the fat be removed from the victims, and the kidneys, and the breast, and the lobe of the liver, meaning that one must remove both the general powers of the passions within us—I mean anger and desire, the truly material dyad—and their activities, and melt them down with the divine fire of the mystical power that comes through knowledge: desire being signified by the kidneys, and its activity, that is pleasure, by the fat, or the suet; and anger by the breast, and its activity by the lobe of the liver, in which the bitter and most pungent gall is fixed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"Ξ (66). ΘΕΩΡΙΑ ΣΥΝΤΟΜΟΣ ΕΙΣ ΤΗΝ ΚΑΤΑ ΝΟΜΟΝ ΔΙΑΦΟΡΟΝ ΛΕΠΡΑΝ Θεωρία σύντομος εἰς τήν κατά νόμον διάφορον λέπραν. Τοῦτο πάλιν κἀν τῷ περί λέπρας τόπῳ σοφῶς οἶμαι παρεμφαίνειν δι᾿ αἰνιγμάτων συμβολικῶν, τήν ἀφήν τῆς λέπρας εἰς τέσσαρα γένη μερίσαντα, εἰς λευκόν καί χλωρόν καί ξανθόν καί ἀμαυρόν, δι᾿ ὧν τό τε θυμικόν καί τό ἐπιθυμητικόν εἰς τά ( ὑπ᾿ αὐτά εἴδη διαιρούμενα δείκνυται, τῆς μέν ἐπιθυμίας διά τοῦ λευκοῦ καί χλωροῦ, εἰς ἡδονήν καί λύπην μερίζεσθαι δηλουμένης, τοῦ δέ θυμοῦ διά τοῦ ξανθοῦ καί τοῦ ἀμαυροῦ εἰς ὀργήν καί μῆνιν καί τήν κεκρυμμένην κακουργίαν τῆς ὑποκρίσεως τεμνομένου. Ταὐτα γάρ πρῶτα γένη τῶν ὑπ᾿ αὐτά παθῶν, ὥς φασι, καί πάντων ἀρχηγικώτερα τῶν τοῦ θυμοῦ καί τῆς ἐπιθυμίας γεννήματα, οἷς τήν νοσηλευομένην ψυχήν οὐχ οἷόν τε, ἕως ὑπό τούτων κατέστικται, τοῖς τῆς θείας ἠξιωμένοις παρεμβολῆς ἐναρίθμιον εἶναι. ΞΖ (67). ΘΕΩΡΙΑ ΕΙΣ ΤΟΝ ΦΙΝΕΕΣ ΚΑΙ ΤΟΥ ΑΝΑΙΡΕΘΕΝΤΑΣ ΥΠ' ΑΥΤΟΥ Θεωρία εἰς τόν Φινεές καί τοῦ ἀναιρεθέντας ὑπ᾿ αὐτοῦ. Τοῦτο καί τόν θαυμαστόν οἶμαι Φινεές ἐκεῖνον τῷ καθ᾿ ἑαυτόν ζήλῳ παραινίττεσθαι. Τήν γάρ Μαδιανίτην τῷ Ἰσραηλίτῃ συγκαταιχμάσας, μυστικῶς διά τοῦ δόρατος τήν ὕλην τῷ εἴδει, καί τῷ θυμῷ τήν ἐπιθυμίαν, καί τήν ἀλλόφυλον ἡδονήν τῷ ἐμπαθεῖ λογισμῷ διά τῆς τοῦ ἀρχιερέως λόγου δυνάμεως συναπωθεῖσθαι χρῆν παντάπασι τῆς ψυχῆς ἐνέφαινεν.","english":"66. A Brief Contemplation on the Different Kinds of Leprosy under the Law. This, I think, he again wisely indicates in the passage concerning leprosy through symbolic riddles, dividing the touch of leprosy into four kinds—into white, green, yellow, and dark—through which both the irascible and the concupiscent are shown divided into the species beneath them: concupiscence, on the one hand, being indicated by white and green as divided into pleasure and pain; and anger, on the other, by yellow and dark as cut into rage, wrath, and the hidden malice of hypocrisy. For these are the first kinds of the passions beneath them, as they say, and the most principal of all the offspring of anger and concupiscence, by which the soul that is being treated cannot, so long as it is spotted by these, be counted among those deemed worthy of the divine camp.\n\n67. A Contemplation on Phineas and Those Slain by Him. This, I think, that wondrous Phineas also was exhorted to by his own zeal. For having taken captive together the Midianite woman with the Israelite, he showed mystically through the spear that matter must be wholly driven out together with form, and concupiscence with anger, and the alien pleasure with the passionate thought, through the power of the high priest's word, from the entire soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"Εἶδος γάρ πρός ὕλην τρόπον ἐπέχει, ὅ τε θυμός πρός τήν ἐπιθυμίαν, τῷ προσεγγισμῷ διδούς αὐτῇ κίνησιν, καθ᾿ ἑαυτήν οὖσαν ἀκίνητον, ὅ τε λογισμός πρός τήν ἡδονήν, εἰδοποιεῖν αὐτήν πεφυκώς, ἀνείδεον καί ἄμορφον κατά τόν ἴδιον λόγον ὑπάρχουσαν. Δηλοῖ δέ τοῦτο καί αὐτή τῶν ὀνομάτων ἡ δύναμις. Χασβή γάρ ἡ Μαδιανίτις ὀνομάζεται, ὅπερ ἐστί Γαργαλισμός μου, καί Ζαμβρί ὁ Ἰσραηλίτης, ὅπερ ἐστίν Ἆσμα μου, τουτέστι μετεωρισμός μου. Ἐπειδάν οὖν τῆς θείας ἀπονεῦσαν μελέτης τε καί ἐνατενίσεως τό λογιστικόν τῆς ψυχῆς καί μετεωρισθέν τῷ ὑλικῷ τῆς σαρκός γαργαλισμῷ συμπλακῇ κατά τήν κάμινον τῆς ἁμαρτίας, τοῦ ζηλωτοῦ πάντως δεῖται ἀρχιερέως λόγου, πρός ἀναίρεσιν μέν τῶν οὕτω κακῶς ἀλλήλοις συμπεπλεγμένων, ἀποστροφήν δέ τῆς φερομένης θείας ἀναγακτήσεως.\n\nΞΗ (68). ΘΕΩΡΙΑ ΕΙΣ ΤΟ, «ΜΗ ΔΩΤΕ ΤΑ ΑΓΙΑ ΤΟΙΣ ΚΥΣΙ, ΚΑΙ ΕΙΣ ΤΟ, ΜΗΤΕ ΡΑΒΔΟΝ..».\n\n( Θεωρία εἰς τό, \"Μή δῶτε τά ἅγια τοῖς κυσί, καί εἰς τό, μήτε ῥάβδον μήτε πήραν μήτε ὑποδήματα χρῆναι τούς ἀποστόλους βαστάζειν». Τοῦτο καί ὁ Κύριος αὐτός, ὡς ἔμοιγε δοκεῖ, τυχόν παρεδήλου, τοῦτο μέν ἐν οἷς φησι, Μή δῶτε τό ἅγιον τοῖς κυσί, μηδέ βάλλετε τούς μαργαρίτας","english":"For form bears the same relation to matter as anger does to desire, giving it motion by its approach, though it is in itself motionless, and as reason does to pleasure, being naturally fitted to give it form, though by its own principle it is formless and shapeless. The very force of the names makes this clear. For the Midianite woman is called Chasbe, which means \"My tickling,\" and Zambri the Israelite, which means \"My song,\" that is, \"My exaltation.\" When, therefore, the rational faculty of the soul has swerved from divine meditation and contemplation and, exalted, has been entangled with the material tickling of the flesh in the furnace of sin, it surely needs the zealous high priest, the Word, both to destroy the things thus evilly intertwined with one another and to turn back the divine retribution that is being borne along.\n\n68. Contemplation on \"Do not give the holy things to the dogs,\" and on \"neither a staff nor a wallet nor sandals\" — that the apostles ought not to carry them. This the Lord himself, as it seems to me, perhaps hinted at, both in what he says, \"Do not give the holy thing to the dogs, nor cast the pearls...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"ἔμπροσθεν τῶν χοίρων, ἅγιον ἴσως καλῶν τό ἐν ἡμῖν νοερόν, ὡς θείας ἀπεικόνισμα δόξης, ὅπερ μή κακῶς ἐᾷν ὑπό τῶν θυμικῶν κινημάτων καθυλακτούμενον ἐκταράσσεσθαι παρηγγύησε, μαργαρίτας δέ τά θεῖα καί λαμπρά τούτου νοήματα, οἷς τίμιον ἅπαν κοσμεῖσθαι πέφυκεν, ἅπερ διαφυλάττειν ἀμόλυντα καί τῶν ἀκαθάρτων τῆς ὑλικῆς ἐπιθυμίας παθῶν ἐλεύθερα δεῖν παρεκελεύσατο· τοῦτο δέ ἐν οἷς πρός τούς ἁγίους αὐτοῦ μαθητάς ἀποστελλομένους ἐπί τό κήρυγμα περί τοῦ πῶς εὐσταλεῖς αὐτούς εἶναι καί ἀπερίττους διατυπῶν καί τοῦτο πρός τοῖς ἄλλοις φησί, Μή δέ πήραν αἵρετε εἰς τήν ὁδόν, μήτε ῥάβδον, μήτε ὑποδήματα εἰς τούς πόδας ὑμῶν, ὡς δέον τόν τῆς ὑψηλῆς κατά τήν γνῶσιν πορείας ἐπειλημμένον παντός μέν ὑλικοῦ βάρους ἐλεύθερον εἶναι, πάσης δέ τῆς κατ᾿ ἐπιθυμίαν καί θυμόν ἐμπαθοῦς διαθέσεως καθαρόν, ὡς δηλοῖ ἥ τε πήρα καί ἡ ῥάβδος, ἡ μέν τήν ἐπιθυμίαν, ἡ δέ τό θυμόν ἐπισημαίνουσα, μάλιστα δέ τῆς καθ᾿ ὑπόκρισιν γυμνόν κακουργίας, τῆς οἷον ὑποδήματος δίκην τοῦ βίου τό ἴχνος ἐπικαλυπτούσης, καί τό ἐμπαθές τῆς ψυχῆς ἐπικρυπτούσης ἐπιεικείας πλάσματι· ἥν ὑποδησάμενοι ἀφρόνως οἱ Φαρισαῖοι, μόρφωσιν εὐσεβείας, ἀλλ᾿ οὐκ εὐσέβειαν ἔχοντες, καί εἰ λαθεῖν ἐνόμιζον, ὑπό τοῦ Λόγου ἐλεγχθέντες ἐδιδάχθησαν.","english":"Before the swine, perhaps calling holy the noetic element in us, as an image of the divine glory, which he commanded not to be evilly allowed to be thrown into confusion by the barking of the passionate movements, and pearls the divine and bright thoughts of this element, with which everything precious is naturally adorned, which he enjoined must be kept undefiled and free from the impure passions of material desire. And this he says among the other things he set forth to his holy disciples when they were being sent out for preaching, concerning how they ought to be unencumbered and without excess: Take no bag for the road, nor staff, nor sandals on your feet, as it is necessary that the one who has undertaken the high journey in knowledge be free from every material burden and clean from every passionate disposition according to desire and anger, as the bag and the staff make clear, the one signifying desire, the other anger, and especially that he be naked of the malice that is according to hypocrisy, which, like a sandal, covers the trace of one's life and conceals the passionate state of the soul by a plausible fiction; having put this on foolishly, the Pharisees, having a form of piety but not piety, even if they thought they would escape notice, were convicted by the Word and taught.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"ΞΘ (69). ΘΕΩΡΙΑ ΠΕΡΙ ΤΟΥ ΣΕΛΗΝΙΑΖΟΜΕΝΟΥ ( Θεωρία περί τοῦ σεληνιαζομένου.\n\nΤαύτης τῆς ὑλικῆς δυάδος, τῆς κατά θυμόν λέγω καί ἐπιθυμίαν, πάλιν ὁ Κύριος ἐλευθέρωσεν, ὡς οἶμαι, τόν σεληνιαζόμενον, μᾶλλον δέ τοῦ πυρί τῷ θυμῷ καί ὕδατι τῇ ἐπιθυμίᾳ αὐτόν βουληθέντος ἀπολέσαι πονηροῦ δαίμονος, ἐπέσχε τε καί κατήργησε τήν μανιώδη λύσσαν (σελήνης γάρ οὐδέν διενήνοχεν ἡ πρός τά γινόμενα καί ἀπογινόμενα σχέσις τῶν ἡττημένων τοῖς ὑλικοῖς ἀνθρώπων)· ἧς ἐπιλαβόμενος ὁ τά πάθη διεγείρων δαίμων ὥσπερ ὕδατι καί πυρί τῇ ἐπιθυμίᾳ καί τῷ θυμῷ ἐμβάλλων τόν νοῦν καί ἐναποπνίγων οὐ παύεται, ἕως τοῦ Θεοῦ Λόγος παραγενόμενος τό μέν ὑλικόν καί πονηρόν ἀπελάσει πνεῦμα (δι᾿ οὗ ὁ παλαιός τε καί χοϊκός χαρακτηρίζεται ἄνθρωπος), τόν δέ ἐνεργούμενον τῆς πονηρᾶς ἐλευθερώσει τυραννίδος, τήν φυσικήν αὐτῷ σωφροσύνην ἀποδούς καί χαρισάμενος, δι᾿ ἧς ὁ νέος καί κατά Θεόν κτιζόμενος ἄνθρωπος διαδείκνυται. Οὕτω μέν οὖν πάντες οἱ ἅγιοι τοῦ θείου καί ἀπλανοῦς Λόγου γνησίως ἐπειλημμένοι τόν αἰῶνα τοῦτον διέβησαν, οὐδενί τῶν ἐν αὐτῷ τερπνῶν τό τῆς ψυχῆς ἴχνος ἐναπερείσαντες.","english":"69. Contemplation Concerning the Moonstruck Man\n\nFrom this material duality—I mean that of anger and desire—the Lord again set free, as I think, the moonstruck man; or rather, when the evil demon wished to destroy him by fire, that is, by anger, and by water, that is, by desire, he checked and brought to nothing his mad frenzy (for the disposition of those defeated by material things toward things that come to be and pass away differs in no way from the moon); laying hold of this, the demon who stirs up the passions, casting the mind into desire and anger as into water and fire and drowning it therein, does not cease, until the Word of God comes and drives away the material and evil spirit (by which the old and earthy man is characterized), and frees the one worked upon from the evil tyranny, restoring and granting to him his natural chastity, through which the new man, created according to God, is shown forth. In this way, then, all the saints who have genuinely laid hold of the divine and unerring Word passed through this age, fixing the trace of the soul on none of the pleasant things in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"Πρός γάρ τούς ἄκρους τῶν ἀνθρώποις ἐφικτῶν περί Θεοῦ λόγους, τῆς ἀγαθότητός τέ φημι καί τῆς ἀγάπης, μάλα γε εἰκότως ἐνατενίσαντες, οἷς κινηθέντα τόν Θεόν τό εἶναί τε δοῦναι τοῖς οὖσι καί τό εὖ εἶναι χαρίσασθαι ἐπαιδεύθησαν (εἴπερ κίνησιν ἐπί Θεοῦ τοῦ μόνον ἀκινήτου θέμις εἰπεῖν, ἀλλά μή μᾶλλον βούλησιν, τήν πάντα κινοῦσάν τε καί εἰς τό εἶναι καί παράγουσαν καί συνέχουσαν, κινουμένην δέ οὐδαμῶς οὐδέποτε), τούτοις καί αὐτοί σοφῶς ἐαυτούς ἀπετύπωσαν, τοῦ ἀφανοῦς καί ἀοράτου κάλλους τῆς θείας μεγαλοπρεπείας εὐμιμήτως φέροντες φαινομένην διά τῶν ἀρετῶν τήν ἰδιότητα. Διά τοῦτο ἀγαθοί καί φιλόθεοι καί φιλάνθρωποι, εὔσπλαγχνοί τε καί οἰκτίρμονες ( γεγόνασι, καί μίαν πρός ἅπαν τό γένος διάθεσιν ἔχοντες ἀγάπης ἐδείχθησαν, ὑφ᾿ ἧς τό πάντων ἐξαίρετον εἶδος τῶν ἀρετῶν, τήν ταπείνωσιν λέγω, διά πάσης αὐτῶν τῆς ζωῆς βεβαίαν κατασχόντες τήν φυλακτικήν μέν τῶν ἀγαθῶν, φθαρτικήν δέ τῶν ἐναντίων, οὐδενί τό παράπαν ἁλώσιμοι τῶν διοχλούντων γεγόνασι πειρασμῶν, τῶν τε ἑκουσίων καί τοῦ ἐφ᾿ ἡμῖν λόγου, καί τῶν ἀκουσίων καί","english":"For, having fixed their gaze quite reasonably upon the highest of the words concerning God attainable by men—I mean those of goodness and of love—by which they were taught that God was moved to grant both being to things that exist and well-being as a gift (if indeed it is lawful to speak of a movement in God, who alone is unmoved, and not rather of a will that moves all things and brings them into being and sustains them, yet is never moved in any way at any time), they too wisely molded themselves upon these things, bearing in an imitable manner the visible distinctness of the hidden and invisible beauty of the divine magnificence through the virtues. For this reason they became good and lovers of God and lovers of men, compassionate and merciful, and they were shown to have one disposition of love toward the whole race, by which, holding fast through their whole life the most excellent of all the forms of the virtues—I mean humility—which preserves the good things and destroys the contrary ones, they became altogether incapable of being captured by any of the temptations that trouble us, whether those that are voluntary and within the scope of our own reason, or those that are involuntary and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"οὐκ ἐφ᾿ ἡμῶν, τῷ τοῖς μέν δι᾿ ἐγκρατείας ἀπομαραίνειν τάς ἐπαναστάσεις, τῶν δέ δι᾿ ὑπομονῆς τάς προσβολάς ἀποσείεσθαι.\n\nΔιχόθεν γάρ βαλλόμενοι, ὑπό τε δόξης καί ἀτιμίας, διέμενον ἄσειστοι, πρός ἄμφω ἀκινήτως ἔχοντες, μήτε ὕβρεσι τιτρωσκόμενοι διά τήν ἑκουσίαν ὕφεσιν, μήτε δόξαν προσιέμενοι, δι᾿ ὑπερβάλλουσαν πτωχείας οἰκείωσιν, ὅθεν οὐ θυμός, οὐ φθόνος, οὐκ ἔρις, οὐχ ὑπόκρισις, οὐ δόλος, οὐκ εἰρωνευτική τις καί ἐπίκλοπος τῷ φαινομένῳ πλάσματι δι᾿ ἀπάτης ὑποσύρουσα πρός ἄλλο στοργή, τό πάντων παθῶν ὀλεθριώτατον, οὐκ ἐπιθυμία τῶν κατά τόν βίον δοκούντων εἶναι λαμπρῶν, οὔτε τι ἕτερον τῆς πονηρᾶς τῶν παθῶν πληθύος, οὐκ ἀπειλαί παρ᾿ ἐχθρῶν ἐπανατεινόμεναι, οὐδέ τις θανάτου τρόπος αὐτῶν ἐκυρίευσε. Διό καί μακάριοι δικαίως παρά τε Θεῷ καί ἀνθρώποις ἐκρίθησαν, ὅτι τῆς φανησομένης ἀῤῥήτου καί περιφανοῦς δόξης κατά τήν χάριν τοῦ μεγάλου δώρου Θεοῦ ἐμφανεῖς εἰκόνας ἑαυτούς κατέστησαν, ἵνα χαίροντες ὡς γνωρίμοις τοῖς λόγοις τῶν ἀρετῶν, μᾶλλον δέ Θεῷ, ὑπέρ οὗ καί καθ᾿ ἑκάστην ἡμέραν ἀποθνήσκοντες διεκαρτέρησαν, ἑνωθῶσιν, ἐν ᾧ πάντων οἱ λόγοι τῶν ἀγαθῶν, ὥσπερ πηγῇ ἀειβλύστῳ, προϋφεστήκασί τε κατά μίαν, ἁπλῆν καί ἑνιαίαν τῶν πάντων περιοχήν, καί πρός ὅν ἕλκουσι πάντας τούς καλῶς καί κατά φύσιν ταῖς ἐπί τούτῳ δοθείσαις χρωμένους δυνάμεσι. Ο (70). ΕΚ ΤΟΥ ΜΒ' ΛΟΓΟΥ ΤΟΥ ΘΕΟΛΟΓΟΥ ΠΕΡΙ ΩΝ ΕΜΝΗΣΘΗ ΤΟΥ ΜΑΚΑΡΙΟΥ ΙΩΒ...","english":"not ours, by withering the uprisings through self-control in the case of some, and by shaking off the assaults through endurance in the case of others. For, assailed from two sides—by glory and by dishonor—they remained unshaken, holding themselves immovably toward both, neither wounded by insults because of their voluntary self-abasement, nor accepting glory because of their excessive attachment to poverty, whence neither anger, nor envy, nor strife, nor hypocrisy, nor guile, nor any ironic and stealthy affection that by deceit drags one toward something else under a feigned and counterfeit appearance—the most destructive of all the passions—nor desire for the things in life that seem to be splendid, nor any other of the evil multitude of the passions, nor threats brandished by enemies, nor any manner of death prevailed over them. Therefore they were justly judged blessed both by God and by men, because they made themselves manifest images of the ineffable and radiant glory that shall appear, according to the grace of the great gift of God, so that, rejoicing in the words of the virtues as things known, or rather in God, for whom they also persevered, dying each day, they might be united to him in whom the words of all good things, as from an ever-flowing fountain, have their pre-existence in one, simple, and single comprehension of all things, and toward whom they draw all who rightly and according to nature use the powers given them for this. (70). From the forty-second discourse of the Theologian, concerning what he mentioned of blessed Job...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"( Ἐκ τοῦ μβ´ λόγου τοῦ Θεολόγου περί ὧν ἐμνήσθη τοῦ μακαρίου Ἰώβ, εἰς τό,· \"Τά δέ ἑξῆς μικρά, καί μικρῶν ἕνεκεν οἰκονομηθέντα. \" Τῇ γενομένῃ παρά τοῦ Θεοῦ τῷ Ἰώβ ἀναῤῥήσει, ὡς οἶμαι, συγκρίνων τά μετά τούς ἀγῶνας τῶν πειρασμῶν δοθέντα σωματικά μικρά προσηγόρευσεν, ὡς κατ᾿ οὐδένα τρόπον ταῖς αἰωνίοις δυνάμενα παραβάλλεσθαι. Μικρῶν δέ ἕνεκεν οἰκονομηθέντα φησί, τῶν περί διάνοιαν γνωστικήν δηλονότι μικρῶν τῶν εὐχερῶς ἐν τοῖς περί προνοίας καί κρίσεως λόγοις σκανδαλιζομένων, καί περί αὐτήν τήν εὐσέβειαν σαλευομένων. Περί ὧν οἶμαι τόν Κύριον ἐν τοῖς Εὐαγγελίοις φάναι, Ὁ σκανδαλίζων ἕνα τῶν μικρῶν τούτων· οἵ ὅταν ἴδωσι δίκαιον ἀσθενοῦντα, ἤ πτωχεύοντα, ἤ ἄλλως κακουχούμενον (καί σχεδόν οἵγε ἀσθενέστεροι ἄδειαν τοῦ παντός κατακρίνουσι, πόσῳ μᾶλλον ἐν τῇ ἀθρόᾳ μεταβολῇ τοῦ Ἰώβ, ὡμολογημένως δίκαιον πᾶσιν ὑπειλημμένου;) εἶχον τοῦτο παθεῖν, εἰ μή πρός τό ἀρχαῖον αὐτῷ σωματικῶς κατά τό διπλάσιον ἐπανῆλθε τό περιφανές καί ἐπίδοξον. Περί τούτων οὖν εἴρηται τῷ διδασκάλῳ, Μικρῶν ἕνεκεν οἰκονομηθέντα. ΟΑ (71). ΕΚ ΤΟΥ ΑΥΤΟΥ ΛΟΓΟΥ, ΕΙΣ ΤΟ, «ΚΑΘΑΙΡΕΙ ΜΕΝ ΤΟ ΙΕΡΟΝ ΤΩΝ ΘΕΟΚΑΠΗΛΩΝ..».","english":"From the forty-second discourse of the Theologian, concerning the things he mentioned about the blessed Job, on the phrase, \"But the things that follow are small, and were dispensed for the sake of the small.\" Comparing, as I think, to the restoration that came to Job from God, he called the bodily things given after the contests of temptations \"small,\" as being in no way able to be compared to the eternal powers. And he says \"dispensed for the sake of the small,\" meaning evidently the small in respect of the gnostic mind—those who are easily scandalized in the accounts concerning providence and judgment, and who are shaken concerning piety itself. Concerning whom I think the Lord said in the Gospels, \"He who scandalizes one of these little ones\"; who, whenever they see a righteous man sick, or poor, or otherwise afflicted (and indeed the weaker sort all but give license to condemn everything—how much more in the sudden change of Job, who was confessedly supposed by all to be righteous?), would have suffered this, had not the conspicuous and glorious state returned to him bodily in double measure as at the first. Concerning these things, then, it was said by the teacher, \"Dispensed for the sake of the small.\" OA (71). From the same discourse, on the phrase, \"He cleanses the temple of the money-changers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, «Καθαίρει μέν τό ἱερόν τῶν θεοκαπήλων καί χριστεμπόρων, πλήν ὅσον οὐ φραγελλίῳ πλεκτῷ, λόγῳ δέ πιθανῷ τοῦτο ἐργάζεται». Οὔτε στυπτικώτερον ἐν τούτοις, ὥς τινες ὑπειλήφασι, τοῦ μακαρίου πατρός Ἀθανασίου τόν Κύριον ἡμῶν καί Θεόν ἀποδείκνυσιν ὁ ἀοίδιμος οὖτος διδάσκαλος, μή γένοιτο, οὔτε μήν καταχαρίζεται τῷ ἁγίῳ Ἀθανασίῳ τῷ τόν μέν φραγελλίῳ, τόν δέ λόγῳ χρησάμενον, καθαίρειν τό ἱερόν τῶν θεοκαπήλων εἰπεῖν. ( Ὡς ἀνάγκην ἐκ τούτων εἶναι, κατά τούς λέγοντας, δυοῖν θάτερον ὑποληφθῆναι, ἤ τόν Κύριον ἡμῶν καί Θεόν τήν προσηνεστέραν ἠγνοηκέναι μέθοδον τῆς ἰατρείας, ἤ τόν ἅγιον Ἀθανάσιον μή γινώσκοντα τῆς πνευματικῆς ἐπιμελείας τούς τρόπους\n\nφιλανθρωπίαν ἄκαιρον μετιέναι. Ἀλλ᾿ ἐπειδή ὁ διαγνωστικός λόγος ὧν πεπράχαμεν ἐν ἡμῖν ἀνακινούμενος, οἷον ἱερῷ τινι ἐμψύχῳ τε καί ζῶντι, ἀναλογοῦσαν τοῖς πλημμεληθεῖσι μεταμέλειαν ἐργάζεται, δι᾿ ἧς Χριστός ὁ Θεός καί Λόγος ἀεί τύπτει ἡμᾶς ἁμαρτάνοντας, πλεκτόν ὥσπερ ἔχων φραγέλλιον, αὐτήν ἡμῶν τήν ἐξ ἀτόπων ἐννοιῶν συμπεπλεγμένην καί ἔργων συνείδησιν, ὁ δέ ἅγιος Ἀθανάσιος ἠπίως τούς πταίοντας ἐνῆγε πρός διόρθωσιν, ὡς καί αὐτός ἀσθενείας σάρκα περικείμενος, τούτου χάριν τῷ τρόπῳ τούτῳ τῷ λόγῶ χρῆσθαι τόν θεόφρονα τοῦτον οἶμαι διδάσκαλον.","english":"From the same discourse, on the phrase, \"He cleanses the temple of the God-sellers and Christ-mongers, yet not so much with a plaited whip as with persuasive speech he accomplishes this.\" Neither does this celebrated teacher show our Lord and God to be more harsh in these matters, as some have supposed, than the blessed father Athanasius—God forbid—nor does he gratify holy Athanasius by saying that he cleansed the temple of the God-sellers, one using a whip and the other speech. (So that from these things, as some say, one of two things must be supposed: either that our Lord and God was ignorant of the gentler method of healing, or that holy Athanasius, not knowing the ways of spiritual care, pursued an untimely philanthropy. But since the discerning reason, stirring up within us the things we have done, as in a kind of living and animate temple, produces repentance proportionate to the offenses, through which Christ God and the Word always strikes us when we sin, as though holding a plaited whip—namely, our own conscience woven together from unseemly thoughts and deeds—while holy Athanasius gently led those who stumbled toward correction, as himself also clothed with the weakness of the flesh, for this reason I think this God-minded teacher used this manner of speech.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"ΟΒ (72). ΤΟΥ ΑΥΤΟΥ ΕΚ ΤΟΥ ΣΧΕΔΙΑΣΘΕΝΤΟΣ ΠΡΟΣ ΕΥΝΟΜΙΑΝΟΥΣ ΛΟΓΟΥ... Τοῦ αὐτοῦ ἐκ τοῦ σχεδιασθέντος πρός Εὐνομιανούς λόγου, εἰς τό, «Εἰσί τινες οἱ τήν ἀκοήν κνηθόμενοι καί τήν γλῶτταν».\n\nΦασίν οἱ περί λόγους ἐσχολακότες καί τάς αὐτῶν ἀκριβεῖς σημασίας γινώσκειν, κλέος οὐ τό τυχόν ποιησάμενοι, καί ἑκάστῳ πράγματι φωνήν πρόσφορον δεῖν ἀπονέμεσθαι, παραστατικήν τῆς πρός ὁτιοῦν ἄλλου τοῦ σημαινομένου, καθ᾿ ὅντινα τρόπον τύχοι λεγόμενον, ἀμιγοῦς ἰδιότητος, καλῶς ἔχειν ἀποφηνάμενοι, κνηθομένους δέ τήν ἀκοήν καί τήν γλῶσσαν εἶναι τούς καινότερόν τι μανθάνειν ἤ λέγειν ἐθέλοντας, καί ἀεί ταῖς καινοτομίαις χαίροντας, καί ὅρια μετατιθεμένους, γραφικῶς εἰπεῖν, ἅ ἔθεντο οἱ πατέρες αὐτῶν καί τοῖς προσφάτοις καί ξένοις ἡδομένους, καί τῶν συνήθων καί πάλαι γνωρίμων καί ὡσαύτως ἐχόντων ὡς ἑώλων καί πεπατημένων καί μηδενός ἀξίων, κατεξανισταμένους, καί μᾶλλον τά νεαρώτερα προσδεχομένους ( ἀσπασίως, κἄν ψευδῆ τύχοιεν ὄντα, καί μηδεμίαν εἰς ψυχήν διαβαίνουσαν ὠφέλειαν ἔχοντα. Ὑπέρ ἧς μάλιστα πᾶς εὐσεβής λόγος καί πόνος σωτήριος ᾅδεταί τε καί γράφεται καί ἐπιτηδεύεται, ὁ μέν κατά τῆς ἀγνωσίας, ὁ δέ κατά τῆς ἡδονῆς ὁπλιζόμενος, ὁ μέν ἵνα τῆς ἀγνοίας ἐκτεμών τά πηρώματα τῆς ψυχῆς οἰκειώσῃ Θεῷ διά γνώσεως τήν ἀλήθειαν ἔχοντας, τούς διά τοῦτο τοῖς μαθήμασι χαίροντας, καί τῶν ὁρωμένων τε καί νοουμένων ὑπεράνω τόν νοῦν παραπέμψας θέλξῃ τῷ ἀῤῥήτῳ τῆς θείας καλλονῆς ἔρωτι, καί προσηλώσῃ τῷ πόθῳ μηδαμοῦ φέρεσθαι δυνάμενον, μᾶλλον δέ δυνηθῆναι μή ἀνεχόμενον·","english":"From the same discourse composed against the Eunomians, on the phrase, \"There are some who tickle the ear and the tongue.\"\n\nThose who have devoted themselves to letters and claim to know their exact meanings, having made no ordinary reputation for themselves, and having declared that a fitting sound ought to be assigned to each thing, one that conveys the unmingled peculiarity of whatever is signified in relation to anything else, in whatever way it happens to be spoken—they say that those who tickle the ear and the tongue are those who wish to learn or to say something rather novel, and who always delight in innovations, and who, as Scripture says, remove the boundaries which their fathers set, and who take pleasure in things fresh and strange, and who rise up against things customary and long known and remaining the same, as though stale and trampled upon and worth nothing, and who rather welcome newer things eagerly, even if they happen to be false and carry no benefit that passes over into the soul. It is for this that every pious discourse and saving labor is sung and written and pursued—one armed against ignorance, another against pleasure—the one so that, having cut away the disabilities of the soul caused by ignorance, it may make those who possess the truth through knowledge dear to God, drawing up the mind above things seen and things understood and charming it with the ineffable love of divine beauty, and fastening it by longing so that it can be carried nowhere, or rather so that it may be able, not enduring to be—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"ὁ δέ ἵνα τῆς καθ᾿ ἡδονήν σχέσεως τούς ἥλους ἐκκρούσηται οἷς ὁ περί Θεόν τῆς ψυχῆς πόθος τε καί τόνος ἐκ τῆς ἀρχαίας παρακοῆς πρός τήν ὕλην ἐνεπάγη καί τά φθειρόμενα, καί ἀπαλλάξῃ κακίας τούς ἐνεσχημένους, καί ἀρετῆς ποιήσειε φοιτητάς γνησίους, καί ἄσειστον πρός πάντα τά κωλύειν δοκοῦντα τῆς ψυχῆς τήν πρός τό καλόν οἰκείωσιν ἀπεργάσηται, διδάξας πρός μέν ἀποστροφήν ἡδονῆς, διά τῶν ἐφ᾿ ἡμῖν ἀτόπων ἀπατηλῶς σαινούσης καί μαλασσούσης τό στεῤῥόν τῆς γνώμης, καί πειθούσης προαιρεῖσθαι τά παρόντα τῶν μελλόντων, καί τά ὁρώμενα τῶν νοουμένων, ἐγκράτειαν, πρός δέ φόβου καί δειλίας ἀπόθεσιν, δι᾿ αὐτῶν οὐκ ἐφ᾿ ἡμῖν τά ἀνήκεστα καί ἀνθρωπίνης εἶναι δοκοῦντα κρείττονα δυνάμεως ὑποτιθεμένων, καί βίᾳ κραττεῖν διά τῆς τῶν φοβερῶν ἐπαγωγῆς τοῦ σώφρονος λογισμοῦ μηχανωμένων, ὑπομονήν καί τήν ἐκ τούτων συμπληρουμένην ἀνδρείαν, τήν πρός πᾶσαν ἡδονήν τῶν ἐφ᾿ ἡμῖν καί ὀδύνην τῶν οὐκ ἐφ᾿ ἡμῖν ἀνένδοτον καί ἀήττητον ἕξιν.","english":"But he, in order to drive out the nails of the pleasurable attachment, by which the soul's longing and tension toward God had, from the ancient disobedience, been fixed fast to matter and to things that perish, and to set free those held fast in vice, and to make them genuine disciples of virtue, and to render the soul's affinity for the good unshaken against all things that seem to hinder it, taught, on the one hand, for the turning away from pleasure—which, through the evils that are in our power, deceitfully fawns and softens the firmness of the will, and persuades us to prefer the present to the future and the seen to the understood—self-control; and, on the other hand, for the putting off of fear and cowardice—since these things, through the very circumstances that are not in our power, suggest that unbearable things and things that seem to surpass human power are at hand, and contrive by force to overpower the sober reason through the bringing on of terrifying things—endurance and the courage that is completed from these, the unyielding and unconquerable habit against every pleasure of the things in our power and every pain of the things not in our power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"Κνηθομένους δέ τήν ἀκοήν καί τήν γλῶσσαν ἐκάλεσεν ὁ διδάσκαλος τούς περί ὧν ὁ λόγος, ἐπειδή πᾶς λόγος διά γλώσσης καλεῖσθαί τε καί προφέρεσθαι καί δι᾿ ἀκοῆς ἀκούεσθαί ( τε καί μανθάνεσθαι πέφυκεν. Εἰ δέ καί κατ᾿ ἄλλην ἐπιβολήν ἐκδέχεσθαι θελήσομεν τό λεγόμενον, Κνηθόμενοι τήν ἀκοήν καί τήν γλῶσσαν, τυχόν οἱ μόνον πρός ψόγον καί τῆς κατ᾿ ἄλλων διαβολῆς ἤ λοιδορίας ἀκούειν τε καί καλεῖν προθυμούμενοι, καί τό κατά παντός ἀμαθῶς ἐπαίρεσθαι λόγου\n\nτε καί ἀνδρός σεμνολόγημα κρίνοντες, καί πρό τοῦ τι φάναι τόν ὕποπτον αὐτοῖς καί φθονούμενον σφαδάζοντες τῷ πνεύματι καί οἷον τήν ψυχήν προωθοῦντες καί τήν ἀκοήν ἑτοιμάζοντες καί τήν γλῶσσαν πρός θήραν τινός συλλαβῆς ἤ λέξεως, οὐχ ἵνα εὐθυμῶσιν, ἀλλ᾿ ἵνα κακίσωσι καί ὕλην ἔχωσι τῆς κατ᾿ αὐτοῦ γλωσσαλγίας. Ὅπερ ἐποιοῦντο τῷ ἁγίῳ τούτῳ ἀνδρί οἱ κατ᾿ ἐκεῖνο καιροῦ τῆς ἀληθείας ἐχθροί, προπηδῶντες, καί προεξανιστάμενοι, καί πρίν λεχθῆναι, τῶν λεγομένων· καθάπερ τῶν ἵππων τούς πολεμιστηρίους τε καί ἀμιλλητηρίους, οἵ καί πρό τῶν ἀγώνων καί τῆς σάλπιγγος εὐθυτενῆ τά ὦτα ποιοῦσι, καί τούς πόδας τῇ γῇ προσαράσσουσι, καί προσκνήθονται ταύτην ταῖς ὁπλαῖς, καί πρός δρόμον ἑαυτούς διεγείρουσι, καί τήν ὠθοῦσαν πολλάκις προλαμβάνοντες μάστιγα· πλήν ὅτι τῶν ἵππων οὐδείς ἅπτεται ψόγος ὑπό τῆς φυσικῆς ἀλογίας, μή ἀναμενόντων τούς εὐθέτους τῶν ἀγώνων καιρούς, οὕς διασημαίνει ἥ τε φωνή τῆς σάλπιγγος καί ἡ τῆς μάστιγος πληγή, τοῖς δέ τοιούτοις ἀνδράσιν οὐδείς ἐστιν ὁ πρός ἀξίαν τῶν αὐτῶν κακίας ἐπινοηθῆναι δυνάμενος ψόγος.","english":"The teacher called those about whom the discourse speaks \"whose hearing and tongue are tickled,\" since every word is naturally called forth and uttered by the tongue and heard and learned through the hearing. But if we wish to take what is said in another sense as well—\"tickled in hearing and tongue\"—perhaps it means those who are eager only to hear and to call forth reproach and slander or abuse against others, and who judge it a boastful utterance to rise up ignorantly against every word and every man, and who, before anything is said, are in turmoil in spirit against the one suspected and envied by them, and as it were push forward their soul and make ready their hearing and tongue to hunt down some syllable or phrase, not so that they may be cheered, but so that they may condemn and have material for their prating against him. This is what the enemies of the truth in that time did to this holy man, leaping forward and rising up before the words were spoken—just like war-horses and racehorses, which even before the contests and the trumpet make their ears stand straight, and strike their feet against the ground, and scratch it with their hooves, and rouse themselves for the race, and often anticipate the whip that urges them on—except that no reproach attaches to horses because of their natural lack of reason, since they do not wait for the suitable times of the contests, which the sound of the trumpet and the stroke of the whip signal; but against such men no reproach can be devised that is worthy of their wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Ἔργον ἔχουσι καί σπούδασμα τήν μελέτην τοῦ ψεύδους, καί τήν κατά τῆς ἀληθείας ἔνστασιν. Εἰκότως οἱ τοιοῦτοι κνηθόμενοι τήν ἀκοήν καί τήν γλῶτταν λεγέσθωσαν, διότι καθάπερ τις χυμός δριμύτατός τε καί παχύτατος, τῷ βάθει τοῦ σώματος ἐμφωλεύων, πολλάκις διά τοῦ κνήθεσθαι πρός τήν ἐπιφάνειαν ἐρεθιζόμενος ἐκδίδοται, οὕτως καί τούς ἐπηρεστάς τῶν καλῶς λεγομένων ἐρεθίζει λαβομένους ἀφορμῆς μάλιστα δημοσιεύειν τήν κατά ψυχήν κακουργίαν ἡ κεκρυμμένη διάθεσις, ἥτις τοσοῦτον τό βάθος κατέχειν πέφυκε μᾶλλον, ὅσον κενοῦσθαι ( τῇ προόδῳ κατά τό εἰκός ἔδοξεν. Οὐ γάρ ἐξίσταται τοῦ βάθους προφερομένη διά τῶν ἔργων ἡ τῶν μοχθηρῶν ἀνθρώπων διάθεσις, ἀλλά καί τά ἐκτός πάντα μανικῶς ἐπινέμεται, καί τῆς κατά ψυχήν οὐδαμῶς ἐξίσταται χώρας.\n\nΟΓ\n\n(73)...» ΑΩΡΟΝ,... ΓΥΝΑΙΞΙ ΚΟΣΜΟΣ ΑΝΔΡΕΙΟΣ Ή ΑΝΔΡΑΣΙ ΓΥΝΑΙΚΕΙΟΣ...ΠΕΝΘΕΙ ΓΕΩΜΕΤΡΙΑ»\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό, «Ὥσπερ ἄνθος ἐν χειμῶνι παντελῶς ἄωρον, καί γυναιξί κόσμος ἀνδρεῖος ἤ ἀνδράσι γυναικεῖος, ἤ πένθει γεωμετρία».","english":"Their work and zeal is the study of falsehood and the opposition to the truth. Such people may reasonably be called \"whose hearing and tongue are tickled,\" because just as some very sharp and very thick humor, lurking in the depth of the body, is often irritated by scratching toward the surface and discharged, so too the hidden disposition provokes those who set upon what is well said, once they have taken an occasion, especially to make public the wickedness of the soul—a disposition that naturally holds its depth all the more, the more it seemed likely to be emptied by its advance. For the disposition of wicked people is not removed from the depth when it is brought forth through their deeds, but it madly consumes all things outside as well, and in no way departs from the region of the soul.\n\nFrom the same discourse, on the passage, \"Like a flower in winter, utterly out of season, and a manly ornament for women or a womanly one for men, or geometry in mourning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"Τήν ἐπί παντός λόγου τε καί πράγματος εὐταξίαν, καθ᾿ ἥν τῆς ἑκάστου καί πάντων εὐπρεπείας ὁ λόγος ἀναφαίνεσθαι πέφυκεν ἀκραιφνής, διά τῆς τῶν ἀπεμφαινόντων ἀπαριθμήσεως εἰσηγούμενος, ταῦτά φησιν ὁ διδάσκαλος, ἵνα διά τούτων εὐτάκτους εἶναι καί εὐλαβεῖς τούς θρασεῖς καί ἀτάκτους καί μηδεμίαν τάξιν εἰδότας, οὐδενός μέν, μάλιστα δέ τῆς περί Θεοῦ διαλέξεως, ἀλλά πάντα τολμηρῶς ἀλλήλοις παμμιγῶς τά διεστῶτα φύροντάς τε καί συγχέοντας διδάξειεν. Εἰ γάρ τῶν οὐκ ἐχόντων φύσιν ἐστί, καί διά τοῦτο οὐδέ τάξιν, τό τε ἄνθος ἐν χειμῶνι ὁρώμενον, καί γυναιξί κόσμος ἀνδρεῖος ἐπιβεβλημένος, καί ἀνδράσι γυναικεῖος, καί πένθει συνημμένην γεωμετρίαν λέγειν (τό μέν γάρ καινοτομεῖ τόν χρόνον καί τῆς ἰδίας ἐξίσταται θέσεως, ὁ δέ παραχαράττειν τήν φύσιν ἐναλλάξ, ἀνδρί τε καί γυναικί ἐπιφαινόμενος, καί τήν αὐτοῖς προσοῦσαν ἐκ φύσεως τάξιν ἐξίστησιν, ἡ δέ τά μηδέπω συνυπάρχειν ἀλλήλοις δυνάμενα, χαράν τέ φημι καί πένθος, εἰς ἕν ἀγαγεῖν βιαζομένη φύρει πάντως καί ἀφανίζει), οὐ πολλῷ μᾶλλον ὁ περί Θεοῦ λόγος, ὡς ἔτυχε καί ὑπό τοῦ τυχόντος, καί ἡνίκα καί οὗ μή καθῆκον ἔτι προφερόμενος, ἀειδής ἔσται καί ἀπρεπής, καί οὐδ᾿ ὅλως ἀκουσθῆναι περί Θεοῦ ἄξιος, ἐφ᾿ οὗ μᾶλλον τοσοῦτον τιθέναι δεῖν οἶμαι τό εὔκαιρον ( τούς νοῦν ἔχοντας, ὅσον πάντων ἀσυγκρίτως προβεβλημένων, Πένθει δέ γεωμετρίαν ἀνάρμοστόν φησιν ὁ διδάσκαλος. Ὁ δέ μᾶλλον ἀπορεῖν ὑμᾶς πεποίηκεν, ὡς οἶμαι, κατά τοιούσδε τρόπους, ἤ ὅτιπερ οἱ","english":"Setting forth the good order that pertains to every word and deed, according to which the principle of the fittingness of each and of all is naturally made manifest in its purity, through the enumeration of things incongruous, the Teacher says these things, so that by these means he might teach the bold and disorderly and those who know no order at all to be orderly and reverent in nothing so much as in discourse concerning God, but rather that they boldly and indiscriminately confuse and confound things that are distinct, mixing them all together. For if it belongs to things that have no nature, and for this reason no order either, to speak of a flower seen in winter, and of a manly adornment put upon women, and of a womanly one upon men, and of geometry joined with mourning (for the one innovates upon time and departs from its proper position, while the other falsifies nature by interchange, appearing upon man and woman alike, and displaces the order that belongs to them by nature; and the third, forcing into one things that can never coexist with one another—I mean joy and mourning—utterly confuses and destroys them), how much more will discourse concerning God, when it is brought forward as it happens and by anyone at all, and at whatever time and place are not fitting, be shapeless and unseemly, and not at all worthy to be heard concerning God, in which I think those who have understanding ought to place the fitting occasion so much the more, inasmuch as it surpasses all things incomparably. And the Teacher says that geometry is unfitting for mourning. But he has made you rather at a loss, as I think, in ways such as these, either because those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"χώρας τινός διά στρατιωτικῆς κρατήσαντες χειρός γεωμετρίᾳ ταύτην καταδιαιροῦνται, ἡνίκα βασιλείας νόμῳ κρατεῖν ἐθέλωσι, χαρᾶς δέ καί χρῆμα μέγιστον, χαρᾶς, τοῖς μόνα τά παρόντα μεταδιώξουσιν ἀγαθά, καί τό νικητάς αὐτούς γενέσθαι, καί πλοῦτον ἀθρόον κτήσασθαι, οἶς τό οἱονοῦν πένθος συνεῖναι ἀμήχανον· ἤ ἐπειδή φασιν οἱ περί ταῦτα δεινοί τούς ἀναγκαστικούς ἰδίως συλλογισμούς ἀνῆφθαι τῇ γεωμετρίᾳ, φορτικός τις εἰκότως ὀφθήσεται, καί τό καθῆκον μή συνορῶν, τόν πενθοῦντα συλλογιζόμενος καί ἀλόγως αὐτόν πενθοῦντα δεῖξαι πειρώμενος· ἤ τυχόν καί αὐτῷ τῷ πενθοῦντι φαίη τις ἀνάρμοστον εἶναι τό συλλογίζεσθαι, πιθανότητι λόγων ἑαυτόν μηχανώμενος πείθειν ὡς οὐ πέπονθε τήν ἔργῳ καί πράγματι συμβᾶσαν αὐτῷ συμφοράν, ἤ καί αὐτῷ τῷ πένθει, ἤτοι τῇ τούτου φύσει, παντελῶς ἐναντίον. Ἐκκρούεται γάρ ὥσπερ τό πένθος ὁ πενθῶν συλλογιζόμενος, οὕτω καί τό πένθος τοῦ εἶναι πένθος ἐκπίπτει, πρός συλλογισμόν μετατιθέμενος. Ἀπολαβών γάρ τις τόν εἰς ὅν τάς ἐλπίδας εἶχε τῆς διαδοχῆς, περιττά λοιπόν ἡγεῖται τά τῇδε πάντα. Καί κατά τοῦτον ἴσως τόν τρόπον οὐκ ἔξω λόγου φαίη τις εἶναι τά θεωρηθέντα, γνούς μή δύνασθαι συμβαίνειν ἀλλήλοις κατά τό αὐτό τήν χαράν καί τό πένθος, τῆς ἑκατέρου ποιητικῆς αἰτίας οὐκ ἐκ τῶν αὐτῶν ἀρχῶν ἐχούσης δηλονότι τάς ἀφορμάς.","english":"Having taken possession of some region by military force, they divide it up by geometry, whenever they wish to rule by the law of kingship; and joy is also the greatest thing, joy, for those who pursue only present goods, and to become victors themselves, and to acquire wealth in a mass, with which any grief whatsoever cannot coexist; or since those skilled in these matters say that compulsory syllogisms are peculiarly attached to geometry, such a man will reasonably appear burdensome, and failing to see what is fitting, syllogizing the grieving man and attempting to show him grieving irrationally; or perhaps one might say to the grieving man himself that syllogizing is unfitting, contriving by plausibility of arguments to persuade himself that he has not suffered the misfortune that has befallen him in deed and fact, or that it is wholly contrary to grief itself, that is, to its nature. For just as the grieving man is driven out of grief by syllogizing, so too grief falls away from being grief, being transferred to syllogism. For when someone has recovered the one in whom he had his hopes of succession, he thereafter considers all things here superfluous. And perhaps in this way one might say that what has been considered is not without reason, having recognized that joy and grief cannot occur to one another at the same time, since the productive cause of each does not obviously have its starting points from the same principles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"Καί τούτων μάρτυς ἐχέγγυος ὁ ἅγιος καί θεόφρων Διονύσιος ὁ Ἀρεοπαγίτης, οὐτωσί διεξιών περί τῆς ἀγγελικῆς εἰκονογραφίας· \"Τά δέ γεωμετρικά καί τεκτονικά σκεύη, τό θεμελιωτικόν καί οἰκοδομικόν καί τελειωτικόν, καί ὅσα ἄλλα τῆς ἀναγωγοῦ καί ἐπιστρεπτικῆς ἐστι τῶν δευτέρων προνοίας». Ταῦτα δέ πάντα φαιδράν ἐνδείκνυται διαγωγήν, ᾗτινι πάντως ( τό πένθος ἐναντίον, καί διά τοῦτο ἀνάρμοστον. Εἰ δέ καί ἄλλως ἔστιν ἐκλαβεῖν τόν τόπον, οὐκ ἄκαιρον εἶναι νομίζω, καί τό τοῦ Σιράχ Ἰησοῦ προσθεῖναι τοῖς εἰρημένοις. Ἔστι δέ τοῦτο· Μουσικά ἐν πένθει, ἄκαιρος διήγησις. Ὡς οὖν τῆς μουσικῆς πάσας περιεχούσης τάς παιδεύσεις, ὧν μίαν φασί τήν γεωμετρίαν οἱ περί ταῦτα τήν σπουδήν ἐσχηκότες, τούτου χάριν, ὡς οἶμαι, συμφερόμενος τῷ τήν προῤῥηθεῖσαν ἐκθεμένῳ ῥῆσιν ὁ διδάσκαλος ἀνάρμοστον ἔφη τῷ πένθει τήν γεωμετρίαν. Εἰ δέ τις φαίη. Τί δήποτε τάς λοιπάς παρείς παιδεύσεις ταύτην μόνην ὡς ἀνάρμοστον τῷ πένθει παρείληφε; φαμέν ὅτι ταύτην ἐσκόπησε κατάλληλον εἶναι πάσαις ταῖς προλεχθείσαις ἐπιβολαῖς. Ἔπειτα δέ καί διά ταύτης τῆς μιᾶς καί αἱ λοιπαί συνεκδοχικῶς συμπαρελήφθησαν. Ταῦτα μέν, κατ᾿ ἐμέ φάναι, λελέχθω. Εἰ δέ τις τό κρεῖττον ἐξεύροι, ὁμολογήσω χάριν τῶν ἠγνοημένων παρ᾿ αὐτοῦ τήν γνῶσιν λαβών. ΟΔ (74). ΤΟΥ ΑΥΤΟΥ, ΕΚ ΤΟΥ ΜΕΓΑΛΟΥ ΘΕΟΛΟΓΙΚΟΥ, ΕΙΣ ΤΟ, «ΤΟΥ ΜΕΝ ΓΑΡ ΕΙΝΑΙ ΘΕΟΝ ΚΑΙ..».","english":"A trustworthy witness to these things is the holy and God-minded Dionysius the Areopagite, who sets it out as follows concerning the angelic imagery: \"And the geometrical and architectural implements, the foundational and the building and the perfecting, and whatever else belongs to the anagogic and converting providence of secondary things.\" All these things indicate a cheerful way of life, to which grief is altogether opposed, and for this reason is unfitting. But if the passage can be taken in another way, I think it is not out of place to add to what has been said the saying of Jesus son of Sirach. It is this: \"Music in mourning is an untimely tale.\" Since, then, music encompasses all the branches of learning, of which those who have devoted their zeal to these matters say geometry is one, for this reason, as I think, the teacher, agreeing with the one who set forth the aforementioned saying, called geometry unfitting for grief. But if someone should say, \"Why ever, passing over the other branches of learning, has he taken up this one alone as unfitting for grief?\" we say that he observed that this one is suited to all the undertakings previously mentioned. And then, through this one, the others too were included by synecdoche. Let these things, then, be said, so far as it is for me to speak. But if someone should discover something better, I will acknowledge that I have received the knowledge of the things I did not know from him. OD (74). Of the same, from the Great Theological [Work], on \"For that there is a God, and...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"Τοῦ αὐτοῦ, ἐκ τοῦ μεγάλου θεολογικοῦ, εἰς τό, «τοῦ μέν γάρ εἶναι Θεόν καί τῶν πάντων ποιητικήν τε καί συνεκτικήν αἰτίαν, καί ὄψις διδάσκαλος καί ὁ φυσικός νόμος, ἡ μέν τοῖς ὁρωμένοις προσβάλλουσα καί πεπηγόσι καλῶς καί ὁδεύουσι, καί ἀκινήτως, ἵν᾿ οὕτως εἴπω, κινουμένοις τε καί φερομένοις, ὁ δέ διά τῶν ὁρωμένων καί τεταγμένων τόν ἀρχηγόν τούτων συλλογιζόμενος». Ὁ τό μέγεθος τῶν ὁρωμένων ὡς ἔχει κάλλους καί φύσεως, σύν λόγῳ κατά τήν αἴσθησιν ἐπελθών, μή συγχωρῶν αὐτῇ παντελῶς καθ᾿ ἑαυτήν γενομένην ἐνεργεῖν τοῦ ἡνιοχοῦντος αὐτήν λόγου ἐχωρισμένην οὐδέν, μηδέ τόν λόγον αὐτόν τῆς τοῦ νοῦ ἁπλότητος ἄφετον, καθ᾿ ὅν τῆς μέν αἰσθήσεως τά τε εἴδη ( καί τά σχήματα διά μέσης τῆς κατά τόν λόγον δυνάμεως εἰς λόγους παντοδαπούς ἄγεσθαι πέφυκε, τῆς δέ τοῦ λόγου δυνάμεως ἡ κατά τήν διαφοράν ποικιλία τῶν ἐν τοῖς οὖσι παντοδαπῶν λόγων εἰς ἑνοειδῆ καί ἁπλῆν καί ἀδιάφορον συνάγεσθαι\n\nνόησιν, καθ᾿ ἥν ἡ ἀμερής λεγομένη καί ἄποσος καί ἑνιαία γνῶσις συνέστηκεν, οὗτος ἀληθῶς διά τῶν ὁρωμένων καί τῆς ἐν αὐτοῖς εὐταξίας τόν ποιητήν τούτων καί συνοχέα καί ἀρχηγόν, ὡς ἀνθρώπῳ δυνατόν, ἀνετυπώσατο, καί ἔγνω Θεόν, οὐ κατά τό τί ποτε τήν οὐσίαν εἶναι καί τήν ὑπόστασιν (τοῦτο γάρ ἀμήχανον καί ἀνεπιχείρητον), ἀλλά κατ᾿ αὐτό τό μόνον εἶναι μαθών.","english":"Of the same, from the Great Theological [Work], on the passage, \"For to be God and the creative and sustaining cause of all things, both sight is a teacher and the natural law — the one applying to things seen, which are well fixed and moving and, so to speak, borne along without motion, and the other through things seen and ordered reasoning out their author.\" He who has approached the magnitude of things seen, as it possesses beauty and nature, with reason according to sense, not allowing sense, when it has come to be entirely by itself, to act apart from the reason that guides it — nothing at all — nor allowing the reason itself to be set free from the simplicity of the intellect, according to which it is natural for the forms and shapes of sense, through the power of reason, to be led into reasons of every kind, and for the variety according to difference of the manifold reasons in existing things, by the power of reason, to be gathered into a unified and simple and undifferentiated intellection, according to which the knowledge called indivisible and without quantity and singular consists — this man truly, through things seen and the good order in them, has imprinted in himself, as far as is possible for a human being, the maker and sustainer and author of these things, and has known God, not according to what the substance and hypostasis are (for this is impossible and unattemptable), but having learned [Him] according to this alone, that He is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"Καί ταῦτα μετά πᾶσαν τήν κατ᾿ αἴσθησιν ἐν σχήματι θέσεώς τε καί μορφῆς καί τυπώσεως καί φαντασίας διάβασιν, καί εἰ μή τῷ περιττός εἶναι δοκῶ, καί αὐτῆς ἔξω παντελῶς τῆς ἐν τοῖς λόγοις τῶν ὄντων διαφορᾶς γενόμενος, καί οἷον μεθόριον ἑαυτόν παρενθείς Θεοῦ τε καί πάντων τῶν μετά Θεόν, τόν μέν ὡς ὑπερέχοντος καί ἀψαύστου δι᾿ ὅλου μένοντος καί μηδεμίαν φθάνουσαν αὐτόν ἔχοντος νόησιν, τῶν δέ καταλελειμμένων καί τῇ περιουσίᾳ τῆς κατά νοῦν γνώσεως διαβαθέντων καί κατωτέρων ἐννοίας φανέντων τῷ τί ποτε εἶναι βεβαίως ὑπέρ αὐτά καί ἀληθῶς ἐννοῆσαι, ταῦτά μοι δοκεῖ διά τῆς ὄψεως καί τοῦ φυσικοῦ νόμου κατά τήν ἀποδοθεῖσαν αἰτίαν ὁ διδάσκαλος παραινίττεσθαι, ἀλλ᾿ οὐ ταὐτόν τίθεσθαι, καθώς τινες ᾠήθησαν, τήν ὄψιν τε καί τόν φυσικόν νόμον. Ἄμφω γάρ περί τά αὐτά τήν ἐνέργειαν ἔχοντα τήν ἀπ᾿ ἀλλήλων δύναται κατ᾿ ἐπίνοιαν δέχεσθαι διάκρισιν, τῷ τήν μέν ἀλόγως τῇ προσψαύσει τῶν ὁρατῶν μόνον στηρίζεσθαι περαιτέρω βαίνειν οὐκ ἔχουσαν, τόν δέ τῷ τε συνημμένῳ λόγῳ ταῦτα πολυπραγμονεῖν καί τῷ νῷ καλῶς τε καί σοφῶς ὑπερβαίνειν, καθ᾿ ὅ μάλιστα τήν περί τοῦ εἶναι Θεόν ἔννοιάν τε καί πίστιν ὁ φυσικός διά τῆς ὄψεως εἰσαγήοχε νόμος. Ὄψιν οὖν ἐκάλεσε τήν ἁπλῶς, ἀλλ᾿ οὐ τήν πῶς, πρός τά ( αἰσθητά τῆς αἰσθήσεως προσβολήν (οὐ γάρ αἰσθήσεως ἀπλῶς τό ἔκ τινος ἕτερόν τι συλλογίζεσθαι καθέστηκεν ἴδιον), νόμον δέ φυσικόν τήν διά τῆς αἰσθήσεως γινομένην κατά νοῦν καί λόγον φυσικήν ἐνέργειαν, καθ᾿ ἥν ἡ πρός τό κρεῖττον μετ᾿ ἐμμελοῦς ἐξετάσεως καθ᾿ ὁδόν ἀπό τῶν ἡττόνων ἀνάβασις γίνεται.","english":"And these things after every passage through sense in shape and position and form and impression and imagination, and—if I do not seem to be excessive—having come to be entirely outside the very difference among the principles of beings, and having placed myself, as it were, as a boundary between God and all things after God, remaining wholly on the one hand as that of the transcendent and untouchable and having no thought that reaches him, and on the other of the things left behind and traversed by the abundance of knowledge according to the mind and shown lower than conception by the fact that one can firmly and truly conceive what they are beyond them—these things, it seems to me, the teacher urges through sight and the natural law according to the cause that has been set forth, but he does not posit sight and the natural law as the same thing, as some have thought. For both, having their activity concerning the same things, can receive a distinction from one another in conception, in that the one is fixed irrationally by the contact of visible things alone, having no power to go further, while the other, by the reason attached to it, busies itself with these things and by the mind rightly and wisely transcends them, in which respect especially the natural law has introduced, through sight, the conception and faith concerning God's being. He called sight, then, the simple—but not the qualified—application of sense to sensible things (for it is not the proper function of sense simply to infer one thing from another), and natural law the natural activity according to mind and reason that comes about through sense, by which there is an ascent on the way from lesser things to the better with fitting examination.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"Ἀκινήτως δέ κινεῖσθαί τε καί φέρεσθαι τά ὁρώμενα εἴρηται τῷ διδασκάλῳ τῷ μέν λόγῳ, ᾧ γέγονε ταῦτα, κατά τε φύσιν καί δύναμιν καί ἐνέργειαν, τάξιν τε καί διαμονήν ἀμεταστάτως ἔχειν, καί μή ἐξίστασθαι καθ᾿ ὁτιοῦν τῆς φυσικῆς ἰδιότητος καί μεταβάλλειν εἰς ἄλλο καί φύρεσθαι, κινεῖσθαι δέ πάλιν τῷ κατά ῥοήν καί ἀποῤῥοήν λόγῳ, αὐξήσει τε τῇ περί τό ποσόν καί μειώσει καί τῇ περί τό ποιόν ἀλλοιώσει, καί κυρίως εἰπεῖν, τῇ ἐξ ἀλλήλων διαδοχῇ, ὑπεξισταμένων ἀεί τοῖς ἐπιγνομένοις τῶν προειληφότων. Καί ἁπλῶς ἵνα συνελών εἴπω, πάντα τά ὄντα καθ᾿ ὅν μέν ὑπέστησάν τε καί εἰσί λόγον, στάσιμά τε παντελῶς εἰσι καί ἀκίνητα, τῷ δέ τῶν περί αὐτά θεωρουμένων λόγῳ, καθ᾿ ὅν ἡ τοῦ παντός τούτου σαφῶς οἰκονομία συνέστηκέ τε καί διεξάγεται, πάντα κινεῖται δηλονότι καί ἀστατεῖ. Οὐ ταὐτόν δέ φασιν εἶναι τῇ φορᾷ τήν κίνησιν. Τήν μέν γάρ κίνησιν μᾶλλον εἶναί φασι τῶν ὑπό γένεσιν καί φθοράν, ὡς ἐπιδεχομένων τοῖς περί αὐτά θεωρουμένοις τό μᾶλλον καί τό ἧττον (κἄν ἐπί πάντων ὁμοῦ τῶν γενητῶν κυρίως λέγεσθαι δυνατόν), τήν δέ φοράν τῆς κατά κύκλον κινουμένης οὐσίας καί ἀκαμάτως τήν περιδίνησιν. Οὐκ οἶδα πότερον θαῤῤήσαντι περί τό πᾶν φυσικῶς ἐνεργούσης λέγειν ἐστίν ἀσφαλές ἤ ἐνεργουμένης, πλήν ὅτι κυρίως εἰπεῖν ἐστιν ἐνεργουμένης τό φέρεσθαι. Οὐδέν γάρ τῶν ὄντων παντελῶς ἐστιν αὐτενέργητον, ὅτι μηδέ ἀναίτιον, τό δέ μή ἀναίτιον, κινεῖται πάντως δι᾿ αἰτίαν, ἐνεργούμενον ( δηλονότι τό κινεῖσθαι φυσικῶς ὑπό τῆς αἰτίας, δι᾿ ἥν καί πρός ἥν ποιεῖται τήν κίνησιν.","english":"The teacher has said that visible things are moved and borne immovably: by the principle according to which they came to be—both in nature and power and activity—they possess order and permanence without change, and do not depart in any respect from their natural property, nor change into another, nor become confused; but they are moved again by the principle of flow and efflux, by increase in quantity and decrease, and by alteration in quality, and, to speak properly, by succession from one another, the earlier always giving way to those coming after. And, to speak concisely and sum it up: all beings, by the principle according to which they subsist and are, are entirely stable and immovable; but by the principle of the things contemplated concerning them, according to which the economy of this whole is clearly constituted and carried out, all things are evidently moved and are unstable. They say that motion is not the same as being borne. For they say that motion belongs rather to things subject to generation and corruption, as admitting the more and the less in the things contemplated concerning them (though it can properly be said of all generated things together); but being borne belongs to the essence that is moved in a circle and its unwearying revolution. I do not know whether it is safe to say that it acts naturally concerning the whole, having dared, or that it is acted upon; except that, to speak properly, being borne is being acted upon. For nothing of beings is entirely self-acting, since nothing is without cause; and what is without cause is certainly moved by a cause, being acted upon—clearly, being moved naturally by the cause through which and toward which it makes its motion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Ἀναιτίως γάρ οὐδαμῶς κινεῖται καθ᾿ οἱονδήτινα τρόπον τῶν κινουμένων οὐδέν.\n\nἈρχή δέ πάσης κινήσεως φυσικῆς ἐστιν ἡ τῶν κινουμένων γένεσις, ἀρχή δέ τῆς τῶν κινουμένων γενέσεως ὁ Θεός, ὡς γενεσιουργός. Τῆς δέ τῶν γεγενημένων φυσικῆς γενέσεως τέλος ἡ στάσις ἐστίν, ἥν ποιεῖ πάντως μετά τήν διάβασιν τῶν\n\nπεπερασμένων ἡ ἀπειρία, ἐν ᾗ διά τό μή εἶναι διάστημα πᾶσα ποιεῖται κίνησις τῶν φυσικῶν κινουμένων, οὐκ ἔχουσα λοιπόν ὅποι τε καί πῶς καί πρός τί κινηθῆναι, ὡς τόν ὁρίζοντα καί αὐτήν τήν πάσης ὁριστικήν κινήσεως ἀπειρίαν Θεόν τέλος ὡς αἴτιον ἔχουσα. Πάσης οὖν γενέσεώς τε καί κινήσεως τῶν ὄντων, ἀρχή καί τέλος ἐστίν ὁ Θεός, ὡς ἐξ αὐτοῦ γεγενημένων καί δι᾿ αὐτοῦ κινουμένων, καί εἰς αὐτόν τήν στάσιν ποιησομένων. Πάσης δέ φυσικῆς τῶν ὄντων κινήσεως προεπινοεῖται ἡ γένεσις, πάσης δέ στάσεως προεπινοεῖται κατά φύσιν ἡ κίνησις. Εἰ οὖν κινήσεως προεπινοεῖται κατά φύσιν ἡ γένεσις, κινήσεως δέ μετεπινοεῖται κατά φύσιν ἡ στάσις, γένεσις δηλονότι καί στάσις εἶναι τῶν ἅμα κατά τήν ὕπαρξιν ἀμήχανον, ἀλλήλων αὐτάς φυσικῶς διείργουσαν ἔχουσαι κατά τό μέσον τήν κίνησιν. Οὐ γάρ φυσική ἐνέργεια τῆς γενέσεως τῶν κινουμένων ἡ στάσις ἐστίν, ἀλλά τέλος τῆς κατ᾿ αὐτήν δυνάμεως ἤ ἐνεργείας, ἤ ὅπως ἄν τις ἐθέλει τοῦτο λέγειν. Ἐπ᾿ ἐνεργείᾳ γάρ τά γενόμενα γέγονε, πᾶσα δέ ἐνέργεια πρός τι τέλος ἐστίν, ἵνα μή ἀτελής. Τό γάρ τέλος μή ἔχον τῶν κατά φύσιν ἐνεργειῶν οὐδέ τέλειόν ἐστι, τέλος δέ τῶν κατά φύσιν ἐνεργειῶν, ἡ τῆς πρός τό αἴτιον τῶν γεγενημένων κινήσεως στάσις.","english":"For nothing that is moved is moved in any way whatsoever without a cause.\n\nThe beginning of every natural motion is the coming-into-being of the things that are moved, and the beginning of the coming-into-being of things moved is God, as the maker of generation. The end of the natural coming-into-being of things that have come to be is rest, which infinity brings about altogether after the passage of finite things—infinity in which, because there is no interval, every motion of natural things moved takes place, no longer having where, or how, or toward what it might be moved, since it has as its end, as its cause, God himself, who is the boundary and the very infinity that bounds all motion. Therefore God is the beginning and the end of all coming-into-being and motion of beings, as they have come to be from him and are moved through him and will make their rest in him. But the coming-into-being of every natural motion of beings is conceived beforehand, and motion is by nature conceived beforehand of every rest. If, then, coming-into-being is by nature conceived beforehand of motion, and rest is by nature conceived afterward of motion, it is impossible for coming-into-being and rest to belong to the same things at the same time in respect of existence, since they naturally separate them from each other, having motion in the middle. For rest is not the natural activity of the coming-into-being of things moved, but the end of the power or activity according to it, or however one wishes to say this. For things that have come to be have come to be for activity, and every activity is toward some end, so that it not be incomplete. For what does not have the end of its natural activities is not perfect either, and the end of natural activities is the rest of the motion of things that have come to be toward their cause.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"Οἷον ἵνα ἐξ ἑνός τόν ἐπί πάντων τῶν ὄντων κατανοήσωμεν τῆς κινήσεως τρόπον, ἡ ψυχή, οὐσία νοερά τε καί λογική ὑπάρχουσα, καί νοεῖ καί λογίζεται, δύναμιν ἔχουσα τόν νοῦν, κίνησιν δέ τήν νόησιν, ἐνέργειαν δέ τό νόημα. Πέρας γάρ τοῦτο τῆς τε τοῦ νοοῦντος καί τοῦ νουμένου νοήσεώς ἐστιν, ὡς περιοριστικόν ( τῆς πρός ἄλληλα τῶν ἄκρων ὑπάρχον σχέσεως. Νοοῦσα γάρ ἡ ψυχή ἴσταται τοῦ νοεῖν ἐκεῖνο τό νοηθέν μετά τήν αὐτοῦ νόησιν. Τό γάρ νοηθέν κυρίως ἅπαξ, οὐκ ἔτι τήν πρός τό νοηθῆναι πάλιν ἐκκαλεῖται τῆς ψυχῆς δύναμιν, καί καθ᾿ ἕκαστον νόημα οὕτω στάσιν δέχεται τῆς ποίας ἐπί τῷ νοήματι τοῦ νοηθέντος νοήσεως. Ἡνίκα οὖν πάντα τά νοήματα τῶν νοουμένων πάντων αἰσθητῶν τε καί νοητῶν κατά τήν νόησιν παρέλθῃ, παύεται, ὥσπερ τῶν νοουμένων ἁπάντων, οὕτω καί τῆς ὅλης νοήσεώς τε καί σχέσεως πρός τά σχετά πάντα καί νοητά, οὐκ ἔχουσα λοιπόν τί νοῆσαι τό παράπαν, μετά τήν τῶν νοηθῆναι φυσικῶς δυναμένων νόησιν, μεθ᾿ ἥν ὑπέρ νοῦν καί λόγον καί γνῶσιν ἀνοήτως, ἀγνώστως τε καί ἀφράστως κατά ἁπλῆν προσβολήν ἑνωθήσεται τῷ Θεῷ, οὐ νοοῦσα παντάπασιν, οὔτε μήν τόν Θεόν λογιζομένη.","english":"For example, so that from one instance we may understand the manner of motion in all beings: the soul, being an intellectual and rational substance, both thinks and reasons, having the intellect as its power, thought as its motion, and the concept as its activity. For this is the limit of the thought of both the thinker and the object thought, as being that which bounds the relation of the extremes to one another. For when the soul thinks, it comes to a standstill of thinking that object thought, after its thought of it. For the object properly thought, once for all, no longer calls forth the soul's power toward being thought again, and in accordance with each concept it thus receives a standstill of the particular thought concerning the object thought. When, therefore, all the concepts of all objects of thought, both sensible and intelligible, have passed by in thought, it ceases, just as from all objects of thought, so also from the whole of thought and relation toward all things related and intelligible, having no longer anything at all to think, after the thought of the things naturally capable of being thought, after which, beyond intellect and reason and knowledge, without thought, without knowledge, and inexpressibly, by a simple contact, it will be united to God, not thinking at all, nor indeed reasoning about God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"Οὐ γάρ ἐστί τι τῶν νοουμένων, ἵνα κατά τινα σχέσιν ἡ ψυχή τήν αὐτοῦ δύνηται νόησιν ἔχειν, ἀλλά κατά τήν ἁπλῆν, ὡς ἄσχετον, καί ὑπέρ νόησιν ἕνωσιν, καί τινα λόγον ἄῤῥητόν τε καί ἀνερμήνευτον, ὅν μόνος οἶδεν ὁ τήν ἄφατον ταύτην χάριν τοῖς ἀξίοις δωρούμενος Θεός, καί οἱ ταύτην ὕστερον πείσεσθαι μέλλοντες, ἡνίκα πάντα τροπῆς ἐλεύθερα καί ἀλλοιώσεως ἔσται πάσης, τῆς καθ᾿ ὁτιοῦν περί τι κινήσεως τῶν ὄντων παντελῶς πέρας λαβούσης τήν περί Θεόν ἀπειρίαν, ἐν ᾗ τά κινούμενα πάντα δέχεται στάσιν. Περί Θεόν γάρ, ἀλλ᾿ οὐ Θεός, ἡ ἀπειρία, ὅστις καί ταύτης ἀσυγκρίτως ὑπέρκειται. Δικαίως γοῦν, οἶμαι, μέμψεως ἄξιος πλείστης ὁ τήν προΰπαρξιν τῶν ψυχῶν δογματίζων ἐστί, καί τήν ἀκίνητον καθόλου τῶν λογικῶν ἑνάδα θεσπίζων, φύρων ἑλληνικῶς τά μή φυρόμενα, καί λέγων ἅμα κατά τήν ὕπαρξιν εἶναι τῇ γενέσει τῶν λογικῶν τήν στάσιν. Οὐ γάρ συμβαίνει τῷ ἀληθεῖ λόγῳ τήν γένεσιν προεπινοεῖσθαι τῆς στάσεως, ἀκίνητον φύσει κατ᾿ αὐτόν ὑπάρχουσαν, οὔτε μετεπινοεῖσθαι στάσιν ἀκινήτου γενέσεως, οὔτε μήν συνεπινοεῖσθαι τῇ γενέσει τήν στάσιν. Οὐ γάρ δύναμις τῆς γενέσεως ( ἡ στάσις ἐστίν, ἵνα συνεπινοηθῇ τῇ γενέσει τῶν γεγενημένων, ἀλλά τῆς κατά δύναμιν ἐνεργείας τῆς τῶν γεγενημένων γενέσεως τέλος ὑπάρχει, καί ἁπλῶς, ἵνα συνελών εἴπω, τῶν πρός τι οὖσα ἡ στάσις, οὐ πρός γένεσιν, ἀλλά πρός κίνησιν λέγεται, πρός ἥν και ἀντιδιαστολήν ἐπιδέχεται, οὐδαμῶς τήν πρός γένεσιν ἀναφοράν ἔχουσα, πρός ἥν","english":"For it is not one of the things understood, such that the soul can have the understanding of it according to some relation, but according to the simple, as it were relationless, and supra-intellectual union, and a certain reason both unutterable and uninterpretable, which God alone knows, who grants this ineffable grace to those who are worthy, and those who are later to experience it, when all things will be free from change and from every alteration, since the motion of beings in any respect whatsoever has wholly received its end in the infinity that is around God, in which all things that are moved receive rest. For the infinity is around God, but not God, who is incomparably above even this. Justly, then, I think, he is worthy of the greatest blame who dogmatizes the pre-existence of souls and decrees the altogether immovable unity of rational beings, confounding in a Hellenic manner things that are not to be confounded, and saying that rest exists simultaneously with the coming-into-being of rational beings according to existence. For it does not follow in the true account that coming-into-being is conceived before rest, which by his own account exists immovable by nature, nor that rest is conceived after an immovable coming-into-being, nor indeed that rest is conceived together with coming-into-being. For rest is not a power of coming-into-being, so as to be conceived together with the coming-into-being of things that have come into being, but it is the end of the activity according to power of the coming-into-being of things that have come into being; and simply, to speak concisely, rest, being of things in relation, is spoken of not in relation to coming-into-being but in relation to motion, in contrast to which it also admits of distinction, having in no way a reference to coming-into-being, in relation to which","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"διαστολήν οὐκ ἐπιδέχεται. Ἕως δ᾿ ἄν οὖν στάσιν ἀκούω, παῦλαν μόνον μανθάνω κινήσεως.\n\nΕἰ δέ τῶν ἅμα κατά τήν ὕπαρξιν οὐκ ἔστι γένεσις καί στάσις, ἄρα παραχαράττει, σαφῶς τόν τῆς ἀληθείας λόγον ὁ τοῦτο θεσπίζων, καί τήν ἀκίνητον ἅμα τῇ γενέσει προϋπάρχουσαν ἑνάδα τῶν λογικῶν δογματίζων. Εἰ δέ τις λέγοι, Καί πῶς ἐπί Θεοῦ λέγεται στάσις, μή ἔχουσα προεπινοουμένην κίνησιν; φημί πρῶτον μέν, Οὐ ταὐτόν Κτίστης και κτίσις, ἵν᾿ ὅπερ ἑνί δυνατόν προσεῖναι, κατ᾿ ἀνάγκην τῷ ἑτέρῳ ὡσαύτως ἐπιθεωρηθῆναι δύνηται, ἐπεί οὕτωγε οὐδαμῶς τό κατά φύσιν διάφορον τούτων ἔσται καταφανές· ἔπειτα κυρίως εἰπεῖν, ὁ Θεός οὔτε κινεῖται παντελῶς οὔτε ἵσταται (τοῦτο γάρ τῶν κατά φύσιν πεπερασμένων καί ἀρχήν τοῦ εἶναι ἐχόντων ἐστίν ἴδιον), οὔτε μήν τι ποιεῖ παντάπασιν, οὔτε πάσχει τῶν ὅσα ἐπ᾿ αὐτοῦ δι᾿ ἡμᾶς καί νοεῖται καί λέγεται, διά τό κατά φύσιν ὑπέρ πᾶσαν εἶναι κίνησίν τε καί στάσιν, καί μηδενί λόγῳ τοῖς καθ᾿ ἡμᾶς ὑποβάλλεσθαι τρόποις. Ταῦτα παρεκβατικῶς εἰρήσθω περί τοῦ μηδέν χρῆναι λέγειν τῶν ὄντων κατά φύσιν ἀπολελυμένως ἐνεργεῖν, ἵνα μή ἀναίτιόν τι τῶν μετά Θεόν ἀφρόνως εἰσάγωμεν, ἐνεργεῖσθαι δέ φυσικῶς τό ἐνεργεῖν τοῦθ᾿ ὅπερ ἐνεργούμενον πέφυκεν ἐνεργεῖν.","english":"It does not admit of distinction. But as long as I hear of \"rest,\" I understand only a cessation of motion.\n\nBut if generation and rest are not among things that exist simultaneously, then he who decrees this clearly falsifies the account of truth, and dogmatizes a unity of rational beings that is motionless and pre-existent together with generation. But if someone should say, \"And how is rest spoken of in the case of God, since it has no motion pre-conceived?\" I say first, that Creator and creation are not the same, so that what is possible for one might not necessarily be contemplated in the same way in the other; for in that case the natural difference between them would in no way be evident. Secondly, to speak properly, God neither moves at all nor stands still (for this is the peculiar property of things naturally finite and having a beginning of existence), nor indeed does he do anything at all, nor suffer any of the things that are both conceived and spoken of in his case because of us, since he is by nature beyond all motion and rest, and is in no way subject to our ways. Let these things be said by way of digression, concerning the fact that one ought not to say that any of existing things acts in a wholly detached manner by nature, lest we foolishly introduce something among the things after God as without a cause, but that the act of acting is naturally effected in that very thing which, being acted upon, is naturally disposed to act.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"ΟΕ (75)...» ΑΛΛ’ ΕΙ ΑΣΩΜΑΤΟΝ, ΟΥΠΩ ΜΕΝ ΟΥΔΕ ΤΟΥΤΟ ΤΗΣ ΟΥΣΙΑΣ ΠΑΡΑΣΤΑΤΙΚΟΝ,..».\n\nΤοῦ αὐτοῦ λόγου εἰς τό, «Ἀλλ’ εἰ ἀσώματον, οὔπω μέν οὐδέ τοῦτο τῆς οὐσίας παραστατικόν, ὥσπερ οὐδέ τό ἀγέννητον, ( καί τό ἄναρχον, καί τό ἀναλλοίωτον, καί ἄφθαρτον, καί ὅσα περί Θεοῦ ἤ περί Θεόν εἶναι λέγεται». Πρός τούς ἀνόμοιον μάλιστα τῷ Πατρί τόν Υἱόν κακούργως εἰσάγοντας, διά τοῦ νομίζειν οὐσίαν εἶναι τοῦ Πατρός τό ἀγέννητον, ὡς οἶμαι, τόν λόγον ποιούμενος, καί ἐκ τῶν ὁμοίων τό δέον αὐτούς ἐπιγνῶναι διδάσκων, ταῦτά φησιν ὁ διδάσκαλος, ἵν’ ὑπό τῆς ἀληθείας πρός τήν εὐσέβειαν συνελαυνόμενοι εὐπειθῶς σύν ἡμῖν τό μή ἔχειν γένεσιν τόν Πατέρα μόνον δηλοῦν τό ἀγέννητον ὁμολογήσωσι, συνειδότες ὡς εἴπερ οὐσίαν Θεοῦ τό ἀγέννητον εἶναι βιάσαιντο, οὐσίαν Θεοῦ καί τό ἀσώματον ἐξ ἀνάγκης, καί τό ἄναρχον, καί τό ἀθάνατον, καί τό ἀναλλοίωτον, καί τό ἄφθαρτον, καί ὅσα διά τῆς στερητικῆς ἀναιρέσεως διά τήν ὑπεροχήν ὁ Θεός εἶναι λέγεται, λέγειν εἰκότως, ἑαυτοῖς γοῦν στοιχοῦντες, ἐκβιασθήσονται, καί οὕτω πολλάς οὐσίας Θεοῦ, καί οὐ μίαν, μᾶλλον δέ, κυριώτερον εἰπεῖν καί ἀληθέστερον, πολυθεΐαν ἑλληνικήν νοσοῦντες ἐλεγχθήσονται, ὅπερ ὡς ἀσεβές εἰπεῖν αἰσχυνόμενοι τῆς ἀπονοίας πάντως ἀφέξονται καί μή βουλόμενοι. Τά γάρ στερητικά ἤ ἀναιρετικά περί τι θεωρούμενα οὐκ αὐτό ἐκεῖνο τυγχάνει ὄντα τό περί ὅ θεωροῦνται, ἐπεί πάντως ἔσονται τῶν σημαινόντων τό τί ἐστιν, ὡς ἐκεῖνο αὐτό ὄντα, ἀλλ᾿ οὐ τό τί οὐκ ἔστιν αὐτό ἐκεῖνο σημαίνοντα·","english":"Of the same discourse, on the text, \"But if it is incorporeal, not even this is yet indicative of essence, just as neither is unbegottenness, nor beginninglessness, nor immutability, nor incorruptibility, and whatever else is said to be concerning God or pertaining to God.\" He is directing his argument against those who wickedly introduce the Son as unlike the Father, by supposing that unbegottenness is the essence of the Father, as I think, and teaching them that they ought to recognize what is fitting from things that are alike. The teacher says these things so that, compelled by the truth toward piety, they may obediently confess with us that unbegottenness signifies only that the Father has no generation, being aware that if they should force unbegottenness to be the essence of God, they would reasonably be compelled also to say that incorporeality is the essence of God, and beginninglessness, and immortality, and immutability, and incorruptibility, and whatever else God is said to be through privative negation because of his transcendence—at any rate, consistent with themselves, they will be forced, and thus they will be convicted of suffering from many essences of God and not one, or rather, to speak more properly and truly, of a Hellenic polytheism. Shamed to say this as impious, they will altogether abstain from their folly, even unwillingly. For privative or negative terms contemplated concerning something are not that very thing concerning which they are contemplated, since then they would altogether be among terms signifying what something is, as being that very thing, but they do not signify that very thing which it is not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"εἰ δέ τοῦτο, ὅρος ἐκείνου τοῦ περί ὅ λέγονται εἶναι ταῦτα δειχθήσεται, ὅπερ ἄτοπον καί ἀδύνατον. Οὐ γάρ ἐκ τῶν ὧν οὐκ ἔστι τῶν πραγμάτων οἱ ὅροι συνάγονται, ἀλλ᾿ ἐκ τῶν ὧν ἅ ἔστιν, ἐξαπλοῦντα τήν σύντομον τῶν πραγμάτων περίληψιν, ἥτις ὀνομασία τούτων ὑπάρχει. Οὐδέν οὖν τό σύνολον τῶν περί Θεοῦ ἤ περί Θεόν εἶναι λεγομένων οὐσία εἶναι Θεοῦ πώποτε δύναται, ὅτι μηδέ θέσιν, μόνην καί μόνῳ Θεῷ ἁρμόζουσαν, ἄσχετον, καί τῆς περί τι παντάπασιν ἐνεργείας ἄφετον αὐτό ἐκεῖνο κατά τό τί ποτε εἶναι ἐμφῆναι δύναται.\n\nΟ (76)...» ΩΣ ΓΑΡ ΟΥΚ ΑΡΚΕΙ ΤΟ ΣΩΜΑ ΕΙΠΕΙΝ,... ΠΡΟΣ ΤΟ ΚΑΙ ΠΕΡΙ Ο ΤΑΥΤΑ ΠΑΡΑΣΤΗΣΑΙ ΤΕ..».\n\n( Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, «Ὡς γάρ οὐκ ἀρκεῖ τό σῶμα εἰπεῖν, ἤ τό γεγεννῆσθαι, πρός τό καί περί ὅ ταῦτα παραστῆσαί τε καί δηλῶσαι, ἀλλά δεῖ καί τό ὑποκείμενον τούτοις εἰπεῖν, εἰ μέλλοι τελείως καί ἀποχρώντως τό νοούμενον παραστήσασθαι· ἤ γάρ ἄνθρωπος ἤ βοῦς ἤ ἵππος τοῦτο τό ἐν σώματι καί φθειρόμενον».","english":"But if this is so, that will be shown to be a definition of that concerning which these things are said to be, which is absurd and impossible. For definitions are not gathered from the things that it is not, but from the things that it is, unfolding the concise comprehension of the things, which is their naming. Therefore, nothing at all of the things said to be about God or pertaining to God can ever be the essence of God, because not even position—alone and fitting to God alone, unrelated, and altogether free from activity concerning anything—can itself reveal that very thing according to what it once is.\n\nOf the same discourse, on the text, \"For it is not enough to say 'body,' or 'has been begotten,' to present and make clear that concerning which these things are, but one must also state the subject underlying these things, if one intends to present the conceived meaning perfectly and sufficiently; for either man or ox or horse is this thing that is in a body and is corrupted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"Ἐπείπερ ἐώρα τούς αἱρετικούς ὁ ἅγιος ἕνα μόνον ἔχοντας ἀγῶνα, τήν ὑπερούσιον ἑαυτοῖς ἀνοήτως συγκαταβάλλειν φύσιν, καί τεχνικαῖς μεθόδοις περιλήψει τῆς κατ᾿ αὐτούς γνώσεως κρατεῖν ἐπιχειροῦντας, ὡς ᾤοντο, τήν ἀκράτητον δύναμιν, καί πάσῃ τῇ κτίσει κατά τό ἴσον ἀχώρητον, δι᾿ ὅλου τοῦ λόγου τάς στερήσεις τε καί τάς ἀποφάσεις προὐτίμησεν ἐπί Θεοῦ λέγειν, μηδεμίας παντελῶς ἀνασχόμενος θέσεως ἤ καταφάσεως, ἵνα μή ταύτης λαβόμενοι ὡς ἀναιδεῖς κύνες δήγματι τούς ἰοβόλους ὀδόντας μανικῶς τῷ λόγῳ τῆς ἀληθείας ἐμβάλλωσιν, ἀφορμήν τοῦ ὁπωσοῦν προτείνειν καί παραλογίζεσθαι, καί τό οἰκεῖον εἰς πέρας ἀγαγεῖν δυνηθῆναι σπούδασμα, τήν ὁποιανοῦν περί Θεοῦ δοθεῖσαν αὐτοῖς τοῦ λόγου θέσιν ποιούμενοι. Διά τοῦτο οὔτε σῶμα, οὔτε ἄϋλον σῶμα, οὔτε ἀσώματον παντελῶς, οὔτε ἐν τῷ παντί, οὔτε ἔν τινι τοῦ παντός, οὔτε ὑπέρ τό πᾶν, καί ἁπλῶς εἰπεῖν, οὐδέν τό παράπαν καί ἐν οὐδενί καθ᾿ οἱονδήποτε τρόπον, ὡς ἔστιν ἀληθές, τῶν ὁρομένων ἤ χωρουμένων ἤ λεγομένων ἤ νοουμένων ἤ γνωσθεῖναι καθ᾿ ὁτιοῦν δυναμένων, εἶναι τόν Θεόν ἀποφαίνεται, πάσης αὐτούς τῆς περί Θεοῦ καταληπτικῆς κατά τό τί ποτε εἶναι τήν οὐσίαν ἐννοίας ἀποῤῥαπίζων. Ἔπειτα δυσωπητικώτερον αὐτούς ἐνάγων πρός εὐσέβειαν, καί ἐκ τῆς περί τά δεύτερα καί μακράν ἀσυγκρίτως ἀπό Θεοῦ ἐρεύνης τό καθόλου περί Θεοῦ τολμηρῶς μηδέ ἐννοεῖν, μήτιγε λέγειν, εἶναί τινι θεμιτόν δεῖξαι βουλόμενος, ταῦτά φησι.","english":"Since the saint saw that the heretics had only one struggle: to bring down upon themselves in their folly the nature that is beyond being, and by technical methods of comprehension, according to their own knowledge, to attempt to grasp, as they thought, the power that cannot be grasped and is equally incomprehensible to all creation, throughout the whole of his argument he preferred to speak of privations and negations in the case of God, tolerating absolutely no position or affirmation, so that they, seizing upon it like shameless dogs, might not madly sink their venomous teeth into the word of truth, and so that no occasion might be given them to put forward anything at all and to reason falsely, and to be able to bring their own zeal to its goal, by making whatever position of the word concerning God had been granted to them. For this reason he declares that God is neither a body, nor an immaterial body, nor entirely incorporeal, nor in the universe, nor in any part of the universe, nor beyond the universe, and, simply put, neither anything at all nor in anything in any way whatsoever, as is true, of the things that are seen or contained or spoken or thought or can be known in any respect, tearing away from them every concept of God that is comprehending as to what the substance ever is. Then, urging them more persuasively toward piety, and wishing to show that from the investigation of secondary things, which are incomparably far from God, it is lawful for no one even to conceive boldly anything at all concerning God, let alone to speak it, he says these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"Καί μήν ( καί πρός σύστασιν τῶν ἤδη πρός αὐτούς κατά στέρησίν τε καί ἀπόφασιν εἰρημένων, ὥστε αὐτούς συνειδότας ἐντεῦθεν, ὡς καί ἡ τῶν ἐσχάτων ἐν τοῖς ποιήμασιν ἀκριβής κατάληψις τῆς καθ᾿ ἡμᾶς λογικῆς ἐνεργείας ὑπερβαίνει τήν δύναμιν, τῆς περί τά πολλῷ μείζω θρασύτητος τόν ἀλόγιστον δυνηθῆναι φοράν ἐπισχεῖν, ἐν τοῖς μικροῖς τό ἀσθενές μαθόντας τῆς φύσεως. Εἰ γάρ ἐξετάζουσιν ἡμῖν στοιχεῖόν τι, φέρε εἰπεῖν ἤ ἄνθρωπον ἤ ἵππον ἤ βοῦν, οὐκ ἀρκεῖ πρός τελείαν κατάληψιν τό σῶμα λέγειν τό στοιχεῖον, ἤ γεννητόν μόνον ἤ φθαρτόν τόν ἄνθρωπον ἤ τόν βοῦν ἤ τόν ἵππον, ἀλλά δεῖ παραστῆσαι καί τό τούτοις ὑποκείμενον, ὅπερ γεννᾶται καί φθείρεται καί πεποίωται. Σῶμα δέ ἤ γέννησις ἤ φθορά, οὐδαμῶς ὑπάρχον, ἐπεί ἔσται κατά τοῦτο ἀνάγκης ἀκολουθία, εἴ τι σῶμα, καί στοιχεῖον εἶναι, καί εἴ τι γεννητόν ἤ φθαρτόν, ἤ ἄνθρωπος εἶναι ἤ βοῦς ἤ ἵππος. Οὐ γάρ εἴ τι σῶμα, πάντως ἐξ ἀνάγκης καί στοιχεῖον ἤ ἄνθρωπος ἤ βοῦς ἤ ἵππος. Εἴ τι μέν γάρ στοιχεῖον, πάντως ἐξ ἀνάγκης καί σῶμα, οὐκ εἴ τι δέ σῶμα, πάντως ἐξ ἀνάγκης καί στοιχεῖον. Οὔτε εἴ τι σῶμα ἤ γεννητόν ἤ φθαρτόν, πάντως ἐξ ἀνάγκης καί ἄνθρωπος, ἐπεί οὕτω γε καί ἄνθρωπος ἔσται πάντως ἐξ ἀνάγκης πᾶν εἴ τι σῶμα, καί πᾶν εἴ τι γεννώμενόν ἐστιν ἤ φθειρόμενον. Εἴ τι μέν γάρ ἄνθρωπος, πάντως ἐξ ἀνάγκης καί σῶμα καί γεννώμενον καί φθειρόμενον, οὐκ εἴ τι δέ σῶμα ἤ γεννητόν ἤ φθαρτόν, πάντως ἐξ ἀνάγκης καί ἄνθρωπος.","english":"Indeed, also for the confirmation of what has already been said against them by way of privation and negation, so that they, having become aware from this, may learn in small matters the weakness of their nature—since the precise comprehension of the last things in created beings surpasses the power of our rational activity—and may be able to check the irrational impulse of their audacity concerning things much greater. For if we examine any element—say, a human being or a horse or an ox—it is not sufficient for complete comprehension to say that the element is a body, or that the human being or the ox or the horse is merely generated or perishable, but one must also present the subject underlying these things, which is generated and perishes and is qualified. But body or generation or corruption does not exist at all, since in that case by necessary consequence, if anything is a body, it would also be an element, and if anything is generated or perishable, it would be a human being or an ox or a horse. For it is not the case that if anything is a body, it is by all necessity also an element or a human being or an ox or a horse. For if anything is an element, it is by all necessity also a body; but it is not the case that if anything is a body, it is by all necessity also an element. Nor is it the case that if anything is a body or generated or perishable, it is by all necessity also a human being, since in that way every body whatsoever would by all necessity also be a human being, and everything whatsoever that is generated or perishing. For if anything is a human being, it is by all necessity also a body and generated and perishing; but it is not the case that if anything is a body or generated or perishable, it is by all necessity also a human being.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"Οὔτε γάρ ἕπεται πάντως, ἐπεί ἔσται ὁ ἄνθρωπος, ἐξ ἀνάγκης καί στοιχεῖον καί βοῦς καί ἵππος, καί πᾶν εἴ τι ἄλλο ἐνσώματον καί γεννώμενον καί φθειρόμενον. Οὐ γάρ κατηγορεῖταί ποτε τά μερικά κατά τῶν καθόλου, οὔτε τά εἴδη τῶν γενῶν, οὔτε τῶν περιεχόντων τά περιεχόμενα, καί διά τοῦτο ( οὐδέ ἀντιστρέφει τά καθόλου τοῖς ἐπί\n\nμέρους, οὐδέ τά γένη τοῖς εἴδεσιν, οὐδέ τά κοινά τοῖς ἰδιάζουσιν, οὐδέ συνελόντα φάναι, τοῖς περιεχομένοις τά περιέχοντα.\n\nΟὕτως οὖν κατά τόν ἀποδοθέντα λόγον καί ἐπί βοός καί ἵππου καί παντός τοῦ ὁτιοῦν ἑτέρου ληπτέον. Εἰ τοίνυν οὐκ ἀρκεῖ πρός τελείαν γνῶσιν τῶν πραγμάτων τό πλῆθος τῶν περί αὐτά θεωρουμένων εἰπεῖν, λέγω δή τό σῶμα καί τό γεννᾶσθαι καί τό φθείρεσθαι, καί ὅσα τοιαῦτα περί τό ὑποκείμενόν ἐστιν, ἀλλά δεῖ πάντως καί τό ὑποκείμενον τούτοις, θεμελίου τρόπον ἐφ᾿ ᾧ ταῦτα βέβηκε, τί ἐστιν ἐνδείξασθαι, εἰ μέλλοιμεν τελείως καί ἀπαραλείπτως τό νοούμενον παριστάναι. Ἤ γάρ ἄνθρωπον ἔχομεν εἰπεῖν ἤ βοῦν ἤ ἵππον, ταῦτα δή τά μή ὄντα αὐτό τοῦτο σῶμα, ἀλλ᾿ ἐνσώματα, καί μή ὄντα αὐτό τοῦτο γεννήσεις καί φθοράς, ἀλλά γεννώμενα καί φθειρόμενα, ὡς εἶναι ταῦτα, σῶμά φημι καί γέννησιν καί φθοράν, δηλαδή περί τά ζῶα, ἀλλ᾿ οὐ τά ζῶα ταῦτα ὑπάρχειν, σῶμα λέγω καί γέννησιν καί φθοράν.","english":"For it does not at all follow that, because man exists, he must necessarily also be an element and an ox and a horse, and whatever else is bodily and generated and corruptible. For particulars are never predicated of universals, nor species of genera, nor things contained of the things containing them; and for this reason universals do not convert with particulars, nor genera with species, nor common things with things that are peculiar, nor, to speak summarily, do the things containing convert with the things contained.\n\nIn this way, then, according to the account that has been given, one must also take it in the case of an ox and a horse and every other thing whatsoever that is taken. If, therefore, the multitude of things contemplated in them is not sufficient for complete knowledge of things—I mean the body and being generated and being corrupted, and whatever such things belong to the subject—but one must by all means also show what the subject itself is, in the manner of a foundation on which these things stand, if we are to present the object of thought completely and without omission. For either we can say man or ox or horse—these things, surely, not being this very thing, body, but bodily things, and not being this very thing, generations and corruptions, but things generated and corrupted—so that these things, I mean body and generation and corruption, clearly belong to living things, but are not the living things themselves, I mean body and generation and corruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"Εἰ τοίνυν οὐδέν τό σύνολον τῶν ὄντων ἐστί κατ᾿ αὐτό τό εἶναι ὅπερ ἐστί καί λέγεται τό ἄθροισμα τῶν ἡμῖν περί αὐτό νοουμένων τε καί λεγομένων, ἀλλ᾿ ἕτερόν τι παρά ταῦτα, τό περί ὅ ταῦτά ἐστι, συνεκτικόν μέν τούτων, αὐτό δέ τούτοις οὐδαμῶς συνεχόμενον (οὐδέ γάρ ἐστιν ἐκ τούτων, ἤ ταῦτα, ἤ τι τούτων, ἤ ἔκ τινων, ἤ τινος αὐτῶν, ἤ ἐν τούτοις, ἤ τισιν, ἤ τινι τούτων, τό περί ὅ ταῦτα καί ἔστι καί λέγεται), παυσάσθω πάσα ψυχή παντί λόγῳ τῶν περί Θεοῦ θρασέως ἐπιπηδᾷν εἰθισμένη τοῦ διακενῆς ἀσεβεῖν, καί ἐν τοῖς μικροῖς μαθοῦσα τήν οἰκείαν ἀσθένειαν, καί σιγῇ σεβέσθω μόνον τήν ἄῤῥητόν τε καί ὑπέρ νόησιν καί πάσης ἐπέκεινα γνώσεως τῆς θείας οὐσίας ὀντότητα. \"Οὐδέ αὐτή γάρ κατά μικρόν, ὡς προλαβών ἐδίδαξεν ὁ ἅγιος, ἡ τῆς κτίσεως ( ἀκριβής κατανόησις\" κατά τόν ἀληθῆ λόγον ὑπό τῆς ἡμῶν περιέχεται γνώσεως, ἵνα κἀγώ μικρόν τι προσδιατρίψω τῷ λόγῳ, καί τῆς ὑπέρ πάντα σοφίας θαυμάσω τό ἀνεξιχνίαστον. Τίς γάρ τῶν ἄγαν σοφῶν ταῖς λογικαῖς πιστεύων ἐφόδοις καί ταῖς οὐκ οὔσαις θαῤῥῶν ἀποδείξεσι μετά λόγου τήν τῶν ὄντων ἐπελθών μεγαλειότητα δυνήσεται γνῶναι, εἰπεῖν τε καί παραστῆσαι;","english":"If, then, the whole of beings is not, according to the very fact of being, that which the aggregate of the things understood and spoken by us concerning it is and is called, but is something else besides these—that about which these things are, which holds them together, yet is in no way held together by them (for it is not from these things, nor is it these things, nor any one of them, nor from certain things, nor from any one of them, nor in these things, nor in certain things, nor in any one of them, that which these things are and are called about)—then let every soul that is accustomed to leap rashly with every argument upon the things concerning God, so as to be impiously bold in vain, cease; and having learned its own weakness in small matters, let it in silence reverence only the ineffable and beyond-thought and beyond all knowledge reality of the divine essence. For not even the accurate comprehension of creation itself, as the saint taught beforehand, is, in small measure, according to the true account contained by our knowledge—so that I too may linger a little on the argument, and marvel at the unsearchable depth of the wisdom that is above all things. For who among the exceedingly wise, trusting in rational approaches and relying on demonstrations that do not exist, having with reason traversed the greatness of beings, will be able to know, to speak, and to set it forth?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"Τίνες οἱ ἑκάστῳ τῶν ὄντων τῇ ὑπάρξει πρώτως ἐγκαταβληθέντες λόγοι, καθ᾿ οὕς καί ἔστι καί πέφυκε τῶν ὄντων ἕκαστον, καί εἰδοπεποίηται, καί ἐσχημάτισται, καί συντέθειται, καί δύναται, καί ἐνεργεῖ, καί πάσχει, ἵνα μή λέγω τήν ἐν τῷ ποσῷ τε καί τῷ ποιῷ, καί τῇ σχέσει, καί τῷ τόπῳ, καί τῷ χρόνῳ, καί τῇ θέσει, τῇ τε κινήσει καί ἕξει, διαφοράν καί ἰδιότητα, πρός ἅ καί ἡ καθ᾿ ἡμᾶς μεγαλοφυῶς λογική πέφυκεν ἰσαρίθμως πλατύνεσθαι δύναμις εἰς νοῦν, καί νόησιν, καί ἔννοιαν, καί διάνοιαν, καί σύννοιαν, καί τόν ἐνδιάθετον λόγον, τόν τε κατά προφοράν καί τόν γεγωνότα, τουτέστι φωνήν καί κραυγήν, καί αὖθις συνάγεσθαι, χωρίς τῆς κατ’ ἐπιστήμην καί τέχνην, ὥσπερ ἐν ποσῷ τε καί ποιῷ καί τοῖς λοιποῖς, καθώς ἀπηρίθμηται, τούτου διαφορᾶς τε καί ἰδιότητος; Τίς ὁ γινώσκων τούς λόγους τῶν ὄντων καθώς καί εἰσίν, ὡς εἶπον, καί διαφέρουσι, καί στάσιν ἔχουσιν ἀκίνητον τήν κατά φύσιν καί πρός ἄλληλα μηδαμῶς μεταπίπτουσαν κίνησιν, ἐν τῇ κινήσει τήν στάσιν, καί ἐν τῇ στάσει τό παραδοξότατον τήν κίνησιν ἔχοντα; τίς πρός ἄλληλα τῶν ἐναντίων εἰς ἑνός κόσμου σύστασιν ὁ δεσμός, καί τῆς εὐτάκτου τε καί ἀφύρτου κινήσεώς τε καί διοικήσεως ὁ τρόπος;","english":"What are the principles (logoi) that were primarily implanted by existence into each of beings, according to which each of beings both is and is naturally constituted, and is formed, and is shaped, and is composed, and is capable, and acts, and is acted upon—not to mention the difference and peculiarity in quantity and quality, in relation, in place, in time, in position, in motion and state, toward which our own naturally rational power, greatly endowed, is able to expand in equal number into mind, and thought, and conception, and discursive reason, and understanding, and the internal word, and the word of utterance and the sounding word—that is, voice and cry—and again to be gathered together, apart from the difference and peculiarity that comes through knowledge and art, as in quantity and quality and the rest, as has been enumerated? Who is it that knows the principles of beings as they are, as I said, and how they differ, and how they possess a motionless stability—the natural motion that in no way falls away in relation to one another—having stability in motion, and, most paradoxically, motion in stability? What is the bond of opposites in relation to one another for the constitution of one world, and what is the manner of their well-ordered and unconfused motion and governance?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"τίς πάλιν τῶν καθ᾿ ἡμᾶς σωμάτων ἡ τῶν ἐναντίων κατά τήν κρᾶσιν διά συνθέσεως συμπλοκή, τά διεστῶτα κατά τήν φύσιν εἰς φιλικήν συνοικίαν ἐνάγουσα καί τῇ μεσότητι τό ἐν τοῖς ἄκροις αὐστηρόν τιθασσεύουσα, καί χωρεῖν δι᾿ ἀλλήλων ἀλυμάντως παρασκευάζουσα καί ταύτην ποιουμένη τῶν συνθέτων συντήρησιν, τήν τῶν ἄκρων κατά τήν κρᾶσιν εἰς ἄλληλα περιχώρησιν, καί πῶς ἕκαστον τούτων ἐστί, καί τί ἐστι, ( καί ποῦ φέρον ἤ φερόμενον καί ἐπί τίνι γεγένηται ἤ φέρει ἤ φέρεται, οὐ μόνον, ὡς εἴρηται, οἷς προηγουμένως ὑπάρχουσι ταῦτα λόγοις, ἀλλά καί\n\nοἷς πρός ἑαυτά τε καί πρός ἄλληλα μυρίοις κατ᾿ ἐπίνοιάν τε καί ἐνέργειαν διαιροῦνταί τε καί ἑνοῦνται τρόποις;\n\nΚαί αὖθις τίς ὁ λόγος τῆς τοῦ καθ᾿ ἕκαστον οὐσίας, φύσεως, εἴδους, σχήματος, συνθέσεως, δυνάμεως, ἐνεργείας, πάθους; τίς δέ πάλιν ὁ καθόλου τοῖς ἄκροις κατά τό ἑκάστου πέρας διά τοῦ μέσου τήν πρός ἄλληλα συνάφειαν ἐνεργῶν λόγος, ἵνα τόν τε νοῦν καί τό νοούμενον διά τῆς μέσης νοήσεως, σχέσεως οὔσης ἑνωτικῆς τῶν διῃρημένων περί τό ἐξ ἀμφοῖν νόημα, συναφθῇ καί περιληφθῇ ἀλλήλοις ἑκάτερα, καί μηδέν τό παράπαν κατά τοῦτο δειχθῆ τῶν μετά Θεόν περιγραφῆς ὑπάρχον ἐλεύθερον;","english":"What again is the mutual interweaving of opposites in our bodies through composition by mixture, which leads things that are by nature separated into a friendly dwelling together, and tames by means of the mean the harshness in the extremes, and prepares them to pass through one another without defilement, and makes this the preservation of composite things—the mutual permeation of the extremes into one another in the mixture—and how each of these is, and what it is, (and where it is carried or carrying, and upon what it has come to be, or carries, or is carried, not only, as has been said, by the principles (logoi) according to which these things primarily exist, but also\n\nby the countless ways in which they are divided and united, both in conception and in activity, in relation to themselves and to one another?\n\nAnd again, what is the principle (logos) of the substance, nature, form, shape, composition, power, activity, and affection of each individual thing? And what again is the principle that universally works, through the mean, the conjunction of the extremes with one another according to the limit of each, so that both the intellect and the object of intellection, through the median act of intellection—relation being unitive of things divided in the thought that comes from both—may be conjoined and encompassed by one another, and nothing at all may be shown in this respect to be free of circumscription among things after God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"ὥσπερ καί τά αἰσθητά πάντα καί τά αἰσθανόμενα, ἤγουν αἰσθητικά, διά τῆς μέσης αἰσθήσεως, σχέσεως οὔσης κοινῆς τῶν διῃρημένων ἄκρων, τῶν μέν ὡς δι᾿ αὐτῆς ἀντιλαμβανομένων τῶν αἰσθητῶν, τῶν δέ δι᾿ αὐτῆς ὑποπιπτόντων τοῖς αἰσθανομένοις, περί τό αἰσθητήριον, ἐν ᾧ τό πέρας τῆς ἑκάστου κατά τήν σχέσιν δυνάμεως ὑπάρχον καθέστηκε, καί περί ὅ ἀλλήλοις τά ἄκρα διά τῆς μέσης σχέσεως ἑνοῦσθαι πέφυκε.\n\nΤούτων, ἤ τινος τούτων ἐρευνᾷν ἐπιχειροῦντες τούς λόγους, ἄτονοι παντελῶς καί ἄφωνοι περί τόν λόγον μένομεν, οὐκ ἔχοντες ᾧ τινι τόν νοῦν ἀκριβῶς ἐπερεισόμεθα, πλήν τῆς θείας δυνάμεως. Καί τοῦτό ἐστι τό εἰρημένον, ὡς οἶμαι, τῷ ἁγίῳ, γυμνάζοντι τόν ἡμέτερον νοῦν πρός εὐσέβειαν, \" Κατά μικρόν γοῦν, οὐδέ ἡ τῆς κτίσεως ἀκριβής κατανόησις». Τό δέ, \" Ἀλλά πολύ πρό τούτων ἡ ὑπέρ ταῦτα καί ἐξ ἧς ταῦτα φύσις, ἄληπτός τε καί ἀπερίληπτος», κατά κοινοῦ θετέον τῆς κτίσεως καί τῆς ὑπέρ ταῦτα καί ἀφ᾿ ἧστινος ταῦτα, δηλαδή τά κτίσματα, φύσεως τό \" Ἄληπτός τε καί ἀπερίληπτος». Τό δέ, \"Οὐχ ὅτι ἔστιν, ἀλλ᾿ ( ἥτις\" ἐστίν, ἐνεχθέν προκατάληψίς ἐστιν ἀνθυποφορᾶς. Ἵνα γάρ μή καταδράμῃ αὐτοῦ πρός ὅν ὁ λόγος, φάσκων, Οὐκοῦν εἰ ἄληπτον πάντη τό σέβας ἡμῶν, κενόν ἄρα τό Χτιστιανῶν κήρυγμα, κενή δέ καί ἡ πίστις, κατ᾿ οὐδενός στηριζομένη, ταῦτά φησι προλαμβάνων τόν ἐπηρεαστήν λόγον ἤ ἄνθρωπον.","english":"Just as all perceptible things and all perceiving things—that is, things capable of perception—are through the intermediate sense, relation being common to the separated extremes, the one party apprehending the perceptible things as it were through it, and the other party falling under the perceivers through it, in the organ of perception, in which the limit of each one's power according to relation is established, and around which the extremes are naturally united to one another through the intermediate relation.\n\nWhen we attempt to investigate the principles of these things, or of any one of them, we remain altogether without strength and voiceless in respect of the principle, having nothing on which we may accurately rest our mind, except the divine power. And this is what was said, as I think, by the saint, who exercises our mind toward piety: \"Little by little, then, not even the exact comprehension of creation.\" But the phrase, \"But far before these things is the nature that is above these things and from which these things come, both incomprehensible and incapable of being encompassed,\" must be applied in common to creation and to the nature that is above these things and from which these things come—that is, the created things—namely, the \"incomprehensible and incapable of being encompassed.\" But the phrase, \"not that it is, but what it is,\" when brought forward, is a pre-emptive anticipation of a counter-objection. For lest someone rush upon him to whom the argument is addressed, saying, \"Then if our worship is altogether incomprehensible, the preaching of the Christians is therefore empty, and faith is empty too, being established on nothing,\" he says these things, anticipating the contentious argument or person.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Οὐκ ἔφην ἄληπτον εἶναι ταύτην τήν φύσιν, περί ἧς ὁ λόγος, ὅτιπερ ὑπάρχει, ἀλλά τί ὑπάρχει, καί προσεπάγει πρός τἤν τοῦ λόγου βεβαίωσιν τό, \"Πολύ γάρ διαφέρει τοῦ εἶναί τι πεπεῖσθαι τό τί ποτέ ἐστι τοῦτο εἰδέναι», τουτέστι, πολλή πρόσεστιν ἡ διαφορά τοῦ πεπεῖσθαι περί τινος ὅτιπερ ὑπάρχει πρός τό εἰδέναι τήν ἀκριβῆ τῆς οὐσίας τούτου κατάληψιν. Μή οὖν, φησίν, εὐγνωμόνως ἡμῶν εἰπόντων ἄληπτον εἶναι τήν θείαν οὐσίαν, κακούργως τόν λόγον μεταβιβάσῃς, εἰς τό δῆθεν εἰσάγειν ἡμᾶς ἄληπτον αὐτήν, εἰς αὐτήν τήν ὕπαρξιν, κἀκ τούτου συνάξῃς ἀθεΐαν ἡμᾶς πάντη πρεσβεύειν. Καί μετά τινά φησιν, Τί γάρ ὑπολήψῃ τό Θεῖον, εἴπερ ὅλως ταῖς λογικαῖς πιστεύσεις ἐφόδοις (τουτέστιν, εἰ οἴει τῷ λόγῳ περιτρέχων ἐναποκλείειν γνώσει τινί δύνασθαι τό ζητούμενον); \" Πότερον σῶμα (τουτέστιν, Ἆρα σῶμα); Καί πῶς τό ἄπειρον καί ἀόριστον καί ἀσχημάτιστον καί ἀναφές καί ἀόρατον;\" ἵνα σαφηνιζόμενον νοηθῇ, οὕτως τῶν κοινῶν ἐννοιῶν κεκτρατηκυιῶν, ἄπειρον εἶναι τό Θεῖον, ὅπερ ἐστί πέρας μή ἔχειν. Τοῦτο γάρ τοῦ τέτρασι διειλημμένου πέρασιν ἴδιον, κέντρῳ καί γραμμῇ, ἐπιφανείᾳ καί στερῷ, προσέτι δέ καί διαστήμασι τρισί, μήκει καί πλάτει καί βάθει, καί αὐτοῖς ἕξ διειλημμένοις πέρασιν, ἑκάστου δηλονότι δυσί περιγραφομένου, οἶον τό μέν μῆκος τῷ ἄνῳ τε καί τῷ κάτῳ, τό δέ πλάτος τῷ δεξιῷ καί τῷ ἀριστερῷ, τό δέ βάθος τῷ ἐμπρός πέρατι καί τῷ ὀπίσῳ.","english":"I did not say that this nature, about which the argument is concerned, is incomprehensible as to its existence, but rather as to what it is; and he adds, for the confirmation of the argument, \"For it is a great difference between being convinced that something exists and knowing what this thing is\"—that is, there is a great difference between being convinced about something that it exists and knowing the precise comprehension of its essence. Therefore, he says, since we have reasonably said that the divine essence is incomprehensible, do not craftily shift the argument so as to claim that we introduce it as incomprehensible even as to its very existence, and from this conclude that we altogether champion atheism. And after some things he says, For what will you suppose the Divine to be, if indeed you trust entirely in rational approaches (that is, if you think that by running around with reason you can enclose the object of inquiry by some knowledge)? \"Is it a body (that is, Is it perhaps a body)? And how can that which is infinite and unbounded and without shape and intangible and invisible be so?\" So that, when clarified, it may be understood that, with the common notions thus corrupted, the Divine is infinite, which means to have no limit. For this is the property of what is divided by four limits—center, line, surface, and solid—and moreover by three dimensions, length, width, and depth, and these too are divided by six limits, each one obviously being circumscribed by two: length by the upper and the lower, width by the right and the left, and depth by the front limit and the back.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"Καί πάλιν, τῶν αὐτῶν κοινῶν ἐννοιῶν ἀόριστον τόν Θεόν εἰσαγουσῶν, τουτέστι μή ἐπιδεχόμενον διεξοδεύουσαν ἀνάπτυξιν, ἐκ τίνων συνέστηκε τό ὑποκείμενον, μήτε μήν τήν ἐν τόπῳ θέσιν, ἤ τήν ἐν χρόνῳ ἀρχήν ἤ τέλος, ( προσέτι καί ἀσχημάτιστον, οἶον ὅτι οὐ σφαιροειδές ἤ τετράγωνον ἤ ὄρθιον ἤ κάτω νενευκός, ναί μήν καί ἀναφές καί ἀόρατον, ὡς αἰσθήσει μή ὑποπίπτον (ταῦτα γάρ σωμάτων ἴδια),\n\nπαράλογον ἐκ τῶν ἀνασκευασθέντων ὑπειληφέναι τό θεῖον εἶναι σῶμα καί ἀνάγκην ἔχειν εἰς τοσαῦτα μερίζεσθαι εἰς ὅσα πάλιν ὡς σῶμα συνάγεται. Ἀμερές γάρ πάντη τό Θεῖόν ἐστιν, ὅτι καί παντελῶς ἄποσον, ἄποσον δέ παντελῶς, ὅτι καί πάντη ἁπλοῦν, ἁπλοῦν δέ πάντη, ὅτι καί ἀδιάστατον πάντη, ἀδιάστατον δέ πάντη ὅτι καί πάντη ἄπειρον, ἄπειρον δέ πάντη, ὅτι καί πάντη ἀκίνητον (οὐ κινεῖται γάρ πάντη πώποτε τό μή ἔχον τοῦ κινηθῆναι), ἀκίνητον δέ πάντη, ὅτι καί παντελῶς ἄναρχον (οὐ γάρ ἔχει τι πρό αὐτοῦ καί μεῖζον, οὔτε τι σύν αὐτῷ καί ἴσον, οὔτε τι μετ᾿ αὐτό, καί παραμετρεῖσθαι καί χωρεῖν αὐτό δυνάμενον), ἄναρχον δέ πάντη, ὅτι καί ἀγέννητον πάντη, ἀγέννητον δέ πάντη, ὅτι καί παντελῶς ἕν καί μονώτατον, ἕν δέ πάντη καί μονώτατον, ὅτι καί παντελῶς ἄσχετον, καί διά τοῦτο παντάπασιν ἄῤῥητόν τε καί ἄγνωστον, καί πάσης τῆς τῶν ἐπ᾿ αὐτό καλῶς τε καί ἄγνωστον, καί πάσης τῆς τῶν ἐπ᾿ αὐτό καλῶς τε καί θεοπρεπῶς κινουμένων γνώσεως πέρας μονώτατον, μονωτάτην γνῶσιν ἔχον ἀληθῆ τό μή γινώσκεσθαι. ΟΖ (77)...» ΕΙ ΓΑΡ ΤΟ ΜΗ ΟΝ ΟΥΔΑΜΟΥ, ΤΟ ΜΗΔΑΜΟΥ ΤΥΧΟΝ ΟΥΔΕ ΟΝ, ΕΙ ΔΕ ΕΣΤΙ ΠΟΥ..».","english":"And again, since the same common notions introduce God as indefinable—that is, not admitting of a detailed exposition of what the underlying subject is composed of, nor of position in place, nor of beginning or end in time, and further as without shape, for example that he is not spherical or square or upright or inclined downward, and indeed as intangible and invisible, as not falling under sense perception (for these things are properties of bodies)—it is unreasonable to have supposed, from the arguments that have been refuted, that the divine is a body and is compelled to be divided into as many parts as a body is again gathered into. For the Divine is altogether without parts, because it is also wholly without quantity; and wholly without quantity, because it is also altogether simple; and altogether simple, because it is also altogether without extension; and altogether without extension, because it is also altogether infinite; and altogether infinite, because it is also altogether immovable (for that which has no capacity to be moved is never moved at all); and altogether immovable, because it is also wholly without beginning (for it has nothing before it and greater, nor anything with it and equal, nor anything after it that is able to measure it and contain it); and wholly without beginning, because it is also wholly unbegotten; and wholly unbegotten, because it is also altogether one and most singular; and altogether one and most singular, because it is also wholly unrelated; and for this reason altogether ineffable and unknowable, and the most singular limit of all knowledge of those things that are moved toward it well and in a manner befitting God, having as its most singular true knowledge the fact that it is not known. For if that which is not is nowhere, that which is nowhere does not even exist; but if it is somewhere...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, «Εἰ γάρ τό μή ὄν οὐδαμοῦ, τό μηδαμοῦ τυχόν οὐδέ ὄν, εἰ δέ ἔστι που, πάντως, ἐπείπερ ἔστιν, ἤ ἐν τῷ παντί, ἤ ὑπέρ τό πᾶν». Δι᾿ ἥν αἰτίαν, ἴσως ὁ ἀκούων ἐρεῖ, Τήν ἀντιστροφήν ἀμφίβολον ὁ διδάσκαλος ἔθετο, προσθείς τό \"τυχόν\" ἐπίῤῥημα, πᾶσι ( δήλου ὄντος, κατά τάς λογικάς ὑποθέσεις, τοῦ, τό μηδαμοῦ ὄν μηδέν εἶναι, δικαίως παντάπασιν ὁμολογεῖσθαι. Πρός ὅν κατά τό τῆς πτωχῆς ἡμῶν διανοίας ἐπιδεές ἐροῦμεν, ὅτι Εὐνόμιον καί τούς ἀμφ᾿ αὐτόν, λέγοντες εἰδέναι τόν Θεόν ὡς αὐτός ἑαυτόν, τῆς πολλῆς ἐπισχεῖν μανίας βουλόμενος εἰς ἄτοπον δόξαν διά τῶν τοιούτων ἀπήγαγε λόγων. Ἤ γάρ λέγοντας εἰδέναι τόν Θεόν ὡς αὐτός ἑαυτόν, καί τό ποῦ χρή τόν γινωσκόμενον εἶναι προσεπάγειν αὐτούς πάντως ἀνάγκη, πρός τελείαν τοῦ γινωσκομένου κατάληψιν, καί οὐδέν οὐδενός τῶν ὄντων τό παράπαν οὕτω γε διενήνοχε κατ᾿ αὐτούς ὁ Θεός, τόπῳ καί αὐτός περιγραφόμενος, οὗ τί γένοιτ᾿ ἄν ἀτοπώτερον; ἤ μή λέγοντας ποῦ, ἤ μηδέ εἶναι τό σύνολον λέγειν, κατά τήν αὐτοῦ τοῦ λόγου ὑπόθεσιν, οὗ τί γένοιτ᾿ ἄν ἀθεώτερον; (πῶς γάρ καί τί ἄν εἴη τό μή πάντως ποῦ τό εἶναι ἔχον;) ἤ πάντως εἶναι ἐξ ἀνάγκης αὐτούς ἡ ἀκολουθία τοῦ λόγου λέγειν βιάζεται καί μηδαμοῦ εἶναι, καί διά τοῦτο εἶναι μέν καί ὑπάρχειν τό Θεῖον, τί δέ εἶναι καί ὑπάρχειν μή εἰδέναι. Εἰ γάρ τό ποῦ τό Θεῖον εἶναι κατ᾿ αὐτούς ἄγνωστον, πολλῷ μᾶλλον αὐτό τό Θεῖον, ὅ τί ποτε κατ᾿ οὐσίαν ἐστίν, ἀγνωστότερον ἔσται. Διό μηδέ που εἶναι τό μή γινωσκόμενον εὐσεβοῦντας αὐτούς ἀνάγκη πάντως ὁμολογεῖν.","english":"From the same discourse, on the text, \"For if what is not is nowhere, then what is nowhere is perhaps not even existent; but if it is somewhere, then certainly, since it exists, it is either in the whole or beyond the whole.\" For this reason, perhaps the hearer will say: The teacher has set down the converse as ambiguous, adding the adverb \"perhaps,\" although it is clear to all, according to logical assumptions, that what is nowhere is nothing, and this is rightly acknowledged by all. To him we shall say, according to the deficiency of our poor understanding, that he wished to restrain Eunomius and those around him from their great madness when they claim to know God as he knows himself, and by such arguments he led them away to an absurd opinion. For either, in saying that they know God as he knows himself, they must by all means also add where the one known must be, for a complete comprehension of the one known—and according to them God differs in no way at all from any of existing things, being himself also circumscribed by place, than which what could be more absurd? Or, not saying where, they must say that he does not exist at all, according to the assumption of the argument itself, than which what could be more godless? (For how, and what, could that be which does not altogether have its being somewhere?) Or the sequence of the argument forces them by necessity to say that he altogether exists and is nowhere, and for this reason that the Divine exists and subsists, but not to know what it is and how it subsists. For if, according to them, where God exists is unknown, much more will God himself—what he is in essence—be more unknown. Therefore, in piety, they must by all means confess that what is not known is not anywhere either.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"Διά ταύτην, ὡς οἶμαι, τήν αἰτίαν συμπεριφερόμενος μέν τοῖς περί Εὐνόμιον ἀμφέβαλε τήν ἀντιστροφήν ὁ διδάσκαλος, τό \"τυχόν\" ἐπίῤῥημα θέμενος, καί ἡμῖν καταλαμπάνων νοεῖν ὅτιπερ οὐ πάντως τό μηδαμοῦ τό μηδαμῆ μηδαμῶς ὄν εἰσάγει. Θεόν γάρ ἡμεῖς εἶναί φαμεν, καί μηδαμοῦ τυγχάνειν, τῷ μή ὡς ἐν τόπῳ οὐσιωδῶς κατά τήν ὕπαρξιν περιγράφεσθαι, καί πάντως εἶναι, τῷ δεῖσθαι παντελῶς τοῦ παντός τῶν ὄντων πρός τό εἶναι, ὧν χωρίς καί ἦν καί ἔστι, καί ἀεί εἶναι δυνήσεται, μᾶλλον δέ ἔστιν ( ἀεί. Οὐ γάρ θέσειν ἔχει τά ὄντα ὁ καί πρίν εἶναι τά ὄντα ὑπάρχων. Εἰ γάρ παρ᾿ ἡμῖν οὐκ ἐν τοῖς τεχνητοῖς πάντως τό εἶναι κατά τήν ὕπαρξιν ὑποστατικῶς ἔχουσιν οἱ τεχνῖται περιγεγραμμένον τό φθειρόμενον τοῦτο πρᾶγμα, καί ἀληθέστερον κυρίως εἰπεῖν μηδέποτε ὄν, τί ἄν τις φαίη περί τῆς ἀῤῥήτου καί ἀγνώστου καί ἀχωρήτου πᾶσιν ὁμοίως καί ἀεί ὡσαύτως ἐχούσης δυνάμεως;\n\nΟΗ (78)...» ΕΙΤΕ ΦΑΝΤΑΣΙΑ ΤΙΣ ΗΝ ΗΜΕΡΙΝΗ, ΕΙΤΕ ΝΥΚΤΟΣ ΑΨΕΥΔΗΣ ΟΨΙΣ,..». Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, «Εἴτε φαντασία τις ἦν ἡμερινή, εἴτε νυκτός ἀψευδής ὄψις, εἴτε τοῦ ἡγεμονικοῦ τύπωσις, συγγινομένου τοῖς μέλλουσιν ὡς παροῦσιν».","english":"For this reason, as I think, the teacher, while associating with the followers of Eunomius, doubted the converse, placing the adverb \"perhaps,\" and illuminating for us to understand that he does not introduce what is nowhere as in every way in no way existent. For we say that God exists, and is nowhere, in that he is not circumscribed substantially in existence as in a place, and is in every way, in that all things that exist utterly need him in order to exist, without whom both he was and is, and will always be able to be—or rather, is always. For he who exists even before existing things exist does not have existing things by position. For if among us, in the case of things made by craft, the craftsmen do not have their existence circumscribed substantially in the works—this corruptible thing, and, to speak more truly and properly, never existing—what would one say about the ineffable and unknowable and incomprehensible power, which is alike for all and always in the same state?\n\nOr whether it was some daytime fantasy, or a truthful vision of the night... From the same discourse, on the text, \"Whether it was some daytime fantasy, or a truthful vision of the night, or an impression of the ruling faculty, occurring to those who are to come as though present.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"Ἄκρως καθαρθείς τῶν οἷς μολύνεσθαι πέφυκε τῶν ἀνθρώπων ἡ φύσις ὁ μακάριος οὗτος Πατήρ διά τῆς πρακτικῆς φιλοσοφίας, καί τόν νοῦν δι᾿ ὅλου ποιωθείς τῷ ἁγίῳ Πνεύματι ταῖς ἐπιβολαῖς τῶν θείων θεωρημάτων, διά τῆς ἀληθοῦς κατά τήν γνῶσιν μυσταγωγίας, οἷα δή τά ἴσα τοῖς ἁγίοις προφήταις παθών, τά εἴδη τῆς προφητείας ἐν τούτοις ἡμῖν ἀπηρίθμησεν. Οἷς εἴπερ τό δεῖν ὅλως τολμᾷν οὕτω μεγαλοφυῶς τε καί ἐνθεαστικῶς εἰρημένοις, καί πάντων τῶν μή τοιούτων οἳος αὐτός ἦν ὁ διδάσκαλος τήν δύναμιν ὑπερβαίνουσιν, ἐπιβάλλειν οἰόμεθα χρήσιμον, στοχαστικῶς, ἀλλ᾿ οὐκ ἀποφαντικῶς τοῦτο ποιητέον. Οἶμαι τοίνυν στοχαστικῶς εἰπεῖν κατά τήν ἐμήν ἀμβλυωπίαν, \"φαντασίαν ἡμερινήν\" αὐτόν εἰρηκέναι τήν τῶν ἀπροσώπως τοῖς ἁγίοις ὡς δι᾿ αἰσθήσεως ἀκουομένων πνευματικῶς καί φαινομένων λόγων καί πραγμάτων ὄψιν τε καί ἐνήχησιν. Οὐ γάρ δή λέγειν θέμις ἐπί τῶν θείων τό θαυμαστόν πάντως δεῖν παρεῖναι πρός διατύπωσιν τῆς φαντασίας, ἀλλά παραδόξως τε καί ὑπερφυῶς καί μή παρόντος προσώπου καί φωνῶν αἰσθητῶν μή κτυπουμένων δι᾿ ἀέρος τήν φαντασίαν ἐνεργεῖν, ὥστε ἀληθῶς ἀκούειν καί ὁρᾷν τόν τά θεῖα μυσταγωγούμενον. Ἐπειδή γάρ ( πᾶσα φαντασία ἤ τῶν παρόντων, ἤ τῶν παρελθόντων· τῶν δέ μήπω γενομένων παντάπασίν ἐστιν οὐδαμῶς. Σχέσις γάρ ἔστι τοῖς ἄκροις δι᾿ ἑαυτῆς μεσιτεύουσα.","english":"This blessed Father, having been purified to the utmost from those things by which the nature of human beings is naturally defiled, through the practical philosophy, and having his intellect wholly conformed to the Holy Spirit by the apprehensions of divine contemplations, through the true initiation into the mysteries according to knowledge, having suffered, as it were, the same things as the holy prophets, he enumerated for us in these [writings] the forms of prophecy. And if indeed it is right to dare at all to apply ourselves to words so greatly and divinely spoken, and which surpass the power of all who are not such as he, the teacher, was, we think it useful—but this must be done conjecturally, not assertively. I think, then, speaking conjecturally according to my own dim-sightedness, that he has called \"a daytime phantasm\" the sight and resounding of words and things heard and seen spiritually, without a person present, as though through sense perception, by the saints. For it is not lawful to say in the case of divine things that the marvelous [element] must by all means be present for the formation of the phantasm, but that paradoxically and beyond nature, even when no person is present and no sensible voices are struck through the air, the phantasm operates, so that the one being initiated into divine mysteries truly hears and sees. For since (every phantasm is either of things present or of things past; but of things not yet come to be there is in no way any phantasm at all. For it is a relation mediating between the extremes through itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"Ἄκρα δέ φημι τό τε φανταστικόν, καί τό φανταστόν, ἐξ ὧν διά μέσης τῆς φαντασίας, σχέσεως οὔσης τῶν ἄκρων, τό φάντασμα γίνεται, πέρας ὑπάρχον ἐνεργείας καί πάθους, ἐνεργείας μέν τοῦ φανταστικοῦ, πάθους δέ τοῦ φανταστοῦ, τῶν διά μέσης τῆς φαντασίας, σχέσεως αὐτῶν ὑπαρχούσης περί αὐτό, ἀλλήλοις συναπτομένων ἄκρων. Πάντα γάρ τά κατά τί τινων ἀντιλαμβανόμενα ἐνεργεῖν λέγεται, πάντα δέ κατά τι ἄλλοις ὑποπίπτοντα πάσχειν. Τά οὖν καταλαμβάνοντα φυσικῶς ἐνεργοῦσι, τά δέ καταλαμβανόμενα φυσικῶς πάσχουσι, πέρας ἔχοντα πάθους καί ἐνεργείας τήν πρός ἄλληλα κατά τό μέσον συνάφειαν. Διά τοῦτο δεῖν ἐπί τῶν θείων τό φανταστόν οἴεσθαι μή παρεῖναι νομίζω πρόσφορον, ἐπεί οὐκ ἔτι μέλλει παρεῖναι τό καθ᾿ ὑπόστασιν ἰδίαν πραγματειωδῶς ἤδη παρόν, καί ἅμα μηδέ θεῖον εἶναι πιστεύεται, τῆς κατά φύσιν ἀκολουθίας πλέον ἔχον οὐδέν. Εἰ γάρ ἡμεῖς καθ᾿ ὕπνον νύκτωρ φανταζόμενοι καί ὁρῶμεν καί ἀκούομεν, πολλάκις μηδενός ὄντος τοῦ λαλοῦντος ἤ ὁρωμένου, πολλῷ μᾶλλον γρηγοροῦντες ἀληθῶς οἱ ἅγιοι πείσονται τοῦτο, τοῦ Θεοῦ ἐνεργοῦντος αὐτοῖς γρηγοροῦσι κατά παράδοξον χάριν, ὅπερ ἡμεῖς πάσχειν νόμῳ φύσεως κατά τόν ὕπνον εἰώθαμεν.","english":"I call the extremes the faculty of imagination and the imaginable object, from which, through the imagination in between—there being a relation of the extremes—the image (phantasm) comes to be, being the limit of activity and of passivity: of activity on the part of the imaginative faculty, and of passivity on the part of the imaginable object, since through the imagination in between, by their relation, the extremes are joined to each other with respect to it. For all things that apprehend certain things are said to act, and all things that fall under others in some respect are said to be acted upon. So then, things that apprehend naturally act, and things that are apprehended naturally are acted upon, having as the limit of passivity and activity their mutual conjunction at the middle. For this reason I think it fitting to hold that in the case of divine things the imaginable object is not present, since that which is already present in a real way according to its own subsistence is no longer going to be present, and at the same time it is not believed to be divine either, having nothing more than natural consequence. For if we, imagining in sleep at night, both see and hear, often when there is no one speaking or being seen, much more will the saints truly experience this while awake, God working in them while they are awake by paradoxical grace—that which we are accustomed to undergo by the law of nature during sleep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"\"Ἀψευδῆ δέ νυκτός ὄψιν\" αὐτόν ὑπολαμβάνω λέγειν ἤ τήν ἐν τοῖς ὕπνοις κατά ψυχήν ἀκριβῆ γινομένην τῶν μελλόντων πραγμάτων κατάληψιν, ὡς ἐπ᾿ Ἰωσήφ καί Δανιήλ, ἤ ὀπτασίαν τινά θείων πραγμάτων διά τήν ἐκ πολλῆς καθαρότητος ἄκραν ἀπάθειαν καί σαρκός ὀφθαλμοῖς ἁγίων ὑποπτίσουσαν. \"Τήν δέ ( τοῦ ἡγεμονικοῦ τύπωσιν: οἶμαι κατ᾿ ἔμφασιν αὐτόν λέγειν τούς μονοτρόπως, ὡς ἐν εἰκόνι, κατά τήν ἁπλῆν καί ἀδιάστατον τοῦ νοεροῦ προσβολήν τοῖς ἁγίοις προσφαινομένους τῶν μελλόντων τύπους. Κἀγώ μέν ταῦτα στοχαστικῶς περί τούτων θαῤῥήσας εἶπον, τῆς κατ᾿ αὐτά πείρας τήν χάριν οὐκ εἰληφώς, διά τήν τοῦ ἐπιτάξαντος κέλευσιν. Εἰ δέ τις τῶν εἰληφότων τήν χάριν τούτοις ἐντύχοι, μή με τῆς προπετείας μέμψαιτο, ἀλλά μᾶλλον τῆς εὐπειθείας ἀποδείξατο, κἄν οὐδεμίαν ἐμφαντικήν δύναμιν τοῦ σκοποῦ τῶν προτεθέντων ὁ παρών ἔχῃ λόγος.\n\nΟΘ (79)...» ΠΑΥΛΩ ΔΕ ΕΙ ΜΕΝ ΕΚΦΟΡΑ ΗΝ Α ΠΑΡΕΣΧΕΝ Ο ΤΡΙΤΟΣ ΟΥΡΑΝΟΣ..». Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, «Παύλῳ δέ εἰ μέν ἐκφορά ἦν ἅ παρέσχεν ὁ τρίτος οὐρανός, καί ἡ μέχρις ἐκείνου πρόοδος, ἤ ἀνάβασις, ἤ ἀνάληψις». Φασίν οἱ τοῖς θείοις σοφῶς ἐμμελετήσαντες λόγοις τῶν ὀνομάτων κατά περίληψιν τά μέν οὐσίας εἶναι, τά δέ σχέσεως, τά δέ χάριτος ἤ ἀπωλείας. Οἷον οὐσίας μέν, ὡς ὅταν λέγωσιν \" ἄνθρωπος»· σχέσεως δέ, ὡς ὅταν λέγωσιν \"ἀγαθός, \" ἤ ἅγιος, \" ἤ σοφός ἄνθρωπος», ἤ τό ἐναντίον \" πονηρός ἄνθρωπος», ἤ \"ἄφρων, \" ἤ \" ἀκάθαρτος·","english":"I take him to mean \"a true vision of the night,\" either the accurate apprehension of future events that comes to the soul during sleep, as in the cases of Joseph and Daniel, or some vision of divine things, on account of the extreme impassibility that comes from great purity, shining forth even to the eyes of the flesh of the saints. \"But the impression (of the governing faculty)\": I think he means, by way of emphasis, the types of future things that appear to the saints in a single manner, as in an image, through the simple and undivided impact of the intellect. I have said these things about them with conjectural confidence, not having received the grace of experience in these matters, because of the command of the one who enjoined it. But if any of those who have received the grace should encounter these things, let him not blame me for rashness, but rather prove me obedient, even if the present discourse has no manifestative power for the aim of the things set forth.\n\nFrom the same discourse, on \"But to Paul, if indeed what the third heaven provided was a carrying out, and the progress or ascent or assumption up to that point.\" Those who have wisely studied the divine words say that, by way of summary, some names signify substance, others relation, others grace or loss. For example, substance, as when they say \"man\"; relation, as when they say \"good man,\" or \"holy man,\" or \"wise man,\" or the opposite, \"wicked man,\" or \"foolish,\" or \"unclean.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"\" (τό γάρ πρός τί πως ἔχειν τῶν ἐκ διαμέτρου τοῖς ἐναντίοις διειλημμένων ἕκαστον ἡ σχέσις παριστῶσα δικαίως ἐξ ὧν ἔχει τήν προαιρετικήν ἕξιν ἐνδιάθετον προσαγορεύει) χάριτος δέ, ὅταν Θεός ὁ ἄνθρωπος τοῖς λόγοις ὀνομάζηται, ὁ διά πάντων ὑπήκοος Θεῷ γενόμενος ἄνθρωπος, κατά τό, Ἐγώ εἶπα, Θεοί ἐστε, οὔτε κατά φύσιν οὔτε κατά σχέσιν ἔχων τό εἶναι καλεῖσθαι Θεός, ἀλλά κατά θέσιν καί χάριν γενόμενός τε καί ὀνομαζόμενος· ἡ γάρ χάρις τῆς θέσεως ἄσχετός ἐστι παντάπασιν, οὐκ ἔχουσα τήν οἱανοῦν δεκτικήν ἑαυτῆς ἐν τῇ φύσει ( δύναμιν, ἐπεί οὐκ ἔτι χάρις ἐστίν, ἀλλά τῆς κατά τήν φυσικήν δύναμιν ἐνεργείας φανέρωσις. Καί οὕτω γε πάλιν οὐκ ἔσται παράδοξον τό γινόμενον, εἰ κατά δεκτικήν φύσεως δύναμιν ἡ θέωσις ἦν. Φύσεως γάρ ἄν εἰκότως ἔργον, ἀλλ᾿ οὐ Θεοῦ δῶρον ἡ θέωσις ἔσται, καί δυνήσεται καί φύσει Θεός ὁ τοιοῦτος εἶναι καί κυρίως προσαγορεύεσθαι. Οὐδέν γάρ ἄλλο καθέστηκεν ἡ κατά φύσιν τῶν ὄντων ἑκάστου δύναμις ἤ φύσεως πρός ἐνέργειαν ἀπαράβατος κίνησις. Πῶς δέ καί ἐξίστησιν ἑαυτοῦ τόν θεούμενον ἡ θέωσις, εἰ τοῖς ὅροις τῆς φύσεως αὐτή περιείληπτο, συνιδεῖν οὐκ ἔχω.","english":"(For the relation that shows how each of those divided by opposition stands in some relation to something else justly calls each of them, from the disposition it has, a deliberate habit residing within) and of grace, when man is called God by the words, the man who through all things became obedient to God, according to \"I said, You are gods,\" having the being called God neither by nature nor by relation, but having become and being named so by position and grace; for the grace of position is altogether unrelated, not having in its nature any receptive power of itself (since then it would no longer be grace, but a manifestation of the activity according to natural power. And in this way again the thing that happens will not be paradoxical, if deification were according to a receptive power of nature. For deification would reasonably be a work of nature, but not a gift of God, and such a one would be able both to be God by nature and to be called so properly. For the natural power of each of existing things is nothing other than the unalterable movement of nature toward activity. But how deification also drives the deified one out of himself, if it were encompassed by the boundaries of nature, I cannot understand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"Ὡσαύτως δέ καί ἐκ τοῦ ἐναντίου ἀπώλειαν καί ᾅδην, καί υἱούς ἀπωλείας, καί τά τοιαῦτα προσαγορεύουσι τούς τό μή ὄν κατά διάθεσιν ἑαυτοῖς ὑποστήσαντας, καί τοῖς τρόποις αὐτῷ διά πάντων γενομένους παρεμφερεῖς. Οἶμαι τοίνυν τόν ἅγιον τοῦτον καί μέγα διδάσκαλον ἐπί νοῦν τά προειρημένα λαβόντα τήν ἐν τούτοις ἁρπαγήν τοῦ ἁγίου Ἀποστόλου διασκευάσαι, προσφυῶς ἑκάστῳ τήν ἁρμόζουσαν φωνήν ἀπονείμαντα. Διό \" πρόοδον\" μέν αὐτόν ὑπονοῶ λέγειν τήν ἔξω τῆς φυσικῆς ἀνάγκης τόν ἅγιον Ἀπόστολον καταστήσασαν τῆς ἀρετῆς κατά τήν ἕξιν ἀπάθειαν, καθ᾿ ἥν οὐδεμίαν εἵλετο πρός τήν φύσιν ἔχειν προαιρέσεως σχέσιν, ὡς καί αὐτῆς τῆς κατ᾿ αἴσθησιν φυσικῆς ἐνεργείας ἔξω γενόμενον μᾶλλον δέ καί ταύτην πρός πνευματικήν ἕξιν μεταβαλόντα· \"ἀνάβασιν\" δέ τήν τε τῶν αἰσθητῶν πάντων ἀπόλειψιν, οὐκ ἔτι ἐνεργούντων ἤ ἐνεργουμένων παρ᾿ αὐτῷ κατά τήν αἴσθησιν, καί τῆς περί αὐτά κατά φύσιν ἐν πνεύματι γνωστικῆς θεωρίας ὑπέρβασιν· \"ἀνάληψις\" δέ τήν ἐν τῷ Θεῷ γενομένην αὐτῷ μετά ταῦτα μονήν τε καί ἵδρυσιν, ἥν προσφόρως \"ἀνάληψιν\" ὁ διδάσκαλος εἶπεν, ὡς παθόντα μᾶλλον ἤ δράσαντα τόν Ἀπόστολον τήν ἀνάληψιν ἐνδεικνύμενος. Ἡ ἀνάληψις γάρ πάθος ἐστί τοῦ ἀναλαμβανομένου, ἐνέργεια δέ τοῦ ἀναλαμβάνοντος. Ὧν τοιγαροῦν φυσικῶν τε καί σχετικῶν ὀνομάτων ὑπῆρχε Κύριος ὁ Ἀπόστολος, κατά τε φύσιν καί σχέσιν ὑπερέβη τήν κλῆσιν, ὑπέρ φύσιν καί ἀρετήν καί γνῶσιν ἀνθρωπίνην γενόμενος.","english":"Likewise, on the contrary, they call \"destruction\" and \"Hades\" and \"sons of destruction\" and the like those who have established for themselves what is not by disposition, and who have become in their ways entirely similar to it. I think, then, that this holy and great teacher, having taken the aforementioned things to mind, reworked the rapture of the holy Apostle in these matters, assigning to each the fitting expression in a manner well-suited to it. Therefore I suspect that by \"going forth\" he means the state that placed the holy Apostle outside natural necessity, the impassibility of virtue according to habit, in which he chose to have no relation of choice toward nature, so that he came to be outside even the natural activity according to sense—or rather, he transformed even this into a spiritual habit; and by \"ascent\" he means the abandonment of all sensible things, with them no longer being active or being acted upon in him according to sense, and the transcendence of the natural, spiritual, gnostic contemplation concerning them; and by \"assumption\" he means the abiding and establishment in God that came to him thereafter, which the teacher fittingly called \"assumption,\" indicating that the Apostle experienced the assumption rather than performed it. For assumption is a passion of the one assumed, but an activity of the one assuming. Therefore, since the Apostle was lord of these names, both natural and relative, he transcended the calling both by nature and by relation, becoming beyond nature and virtue and human knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"( Οὗ δέ μᾶλλον ἀπείρως ἀπέδει θείου ὀνόματος, τούτου κατά χάριν μετέσχε τῆς κλήσεως, Θεός ἀντί παντός ἄλλου προσόντος ὀνόματος φυσικοῦ τε καί σχετικοῦ τῇ ἀναλήψει καί γενόμενος καί καλούμενος.\n\nἬ καί πάλιν οὕτω· \"Πρόοδος\" μέν ἐστιν ἡ παντελής κατ᾿ ἀρετήν τῆς φύσεως ἄρνησις, \"ἀνάβασις\" δέ ἡ τῶν ἐν οἷς ἐστιν ἡ φύσις ὑπέρβασις, λέγω δέ τόπον καί χρόνον, ἐν οἷς ἡ τῶν ὄντων ἐστίν ὑπόστασις, \"ἀνάληψις\" δέ ἡ πρός τόν ἐξ οὗ τά πάντα καί δι᾿ οὗ καί εἰς ὅν, ὡς πρός πέρας τῶν ὅλων κατά χάριν ἀποκατάστασις. Καί\n\nἄλλως δέ φάναι, \" πρόοδός\" ἐστιν ἡ διά τῆς πρακτικῆς φιλοσοφίας ὡς διδασκάλου τοῦ Ἀποστόλου τῶν αὐτοῦ μαθητῶν εἰς ἀρετήν προκαθήγησις· δεῖ γάρ ἐν παντί προπορεύεσθαι τῶν μαθητῶν τόν διδάσκαλον, πρός τήν τῶν καθηκόντων ἐνέργειαν· \"ἀνάβασις\" δέ ἡ διά τῆς φυσικῆς θεωρίας ἐπιστημονική τῶν ἐν τοῖς οὖσι λόγων περίληψις, \"ἀνάληψις\" δέ ἡ εὐσεβής τῆς ἀληθοῦς καί θεολογικῆς σοφίας ἄῤῥητος μύησις. Τρίτον δέ οὐρανόν κατά στοχασμόν εἶναι νομίζω τούς περιγράφοντας, ὅρους τῆς τε πρακτικῆς φιλοσοφίας καί τῆς φυσικῆς θεωρίας, καί τῆς θεολογικῆς μυσταγωγίας τούς ὑψηλοτάτους λόγους, ἤτοι τά τούτων πέρατα, ἐπειδή μέτρον ἐστί τι καταλήψεως ἀρετῆς καί φύσεως καί τῆς ἐπ’ ἀμφοῖν θεολογίας, ἀναλόγως κατά φύσιν ἑκάστῳ τῶν ὄντων παρά Θεοῦ προσηρμοσμένον, ἐν οἷς ὅροις καί πέρασιν ὁ μακάριος Ἀπόστολος τούς τῶν εἰρημένων κατα τό ἐφικτόν παρελθών λόγους ἐγένετο.","english":"But he whom he showed to be more than others without experience of the divine name partook of that calling by grace, becoming and being called God instead of every other name, whether natural or relative, through his assumption.\n\nOr again, thus: \"Procession\" is the complete denial of nature according to virtue; \"ascent\" is the transcendence of the things in which nature exists—I mean place and time, in which is the subsistence of beings; and \"assumption\" is the restoration by grace to him from whom all things are and through whom and to whom, as to the end of all things. And\n\nto speak otherwise, \"procession\" is the guidance of his own disciples into virtue through practical philosophy as their teacher, the Apostle; for the teacher must in every way go before his disciples to the performance of what is fitting; \"ascent\" is the scientific comprehension through natural contemplation of the principles in beings; and \"assumption\" is the pious, ineffable initiation into true and theological wisdom. And I think the third heaven, by conjecture, is what those describe who mark out the boundaries of practical philosophy and natural contemplation and theological mystagogy—the highest principles, that is, their limits—since there is a certain measure of the comprehension of virtue and nature and of the theology concerning both, fitted by God to each of beings according to nature, and within these boundaries and limits the blessed Apostle, having passed beyond the principles of the things said as far as attainable, came to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"Εἰ γάρ περιγραφή τῶν ἐντός διειλημμένων κατά φύσιν ἐστίν ὁ οὐρανός, καί ὅρος πάντων τῶν ὑπό αἴσθησιν, δηλονότι κατά τόν τῆς ἀναγωγῆς λόγον καί πᾶσα περιγράφουσα τούς περί τινος ἀρετῆς ἤ γνώσεως λόγους λῆξις, ὡς ὅρος τῶν ὁριζομένων, καί πέρας τῶν περιγεγραμμένων, τροπικῶς οὐρανός ὀνομάζεται. Ἤ πάλιν \"τρίτον οὐρανόν\" εἶναι τυχόν φησιν ἡ Γραφή τάς ( ὑπέρ ἡμᾶς πρός τό ἄνω καθ᾿ εἱρμόν τρεῖς τῶν ἁγίων ἀγγέλων τάξεις, ἅσπερ ἔφθασεν ἴσως ὁ ἅγιος Παῦλος, ταῖς τῶν κατ᾿ αὐτόν γνώσεων ἀποφάσεσι τῶν κατ᾿ ἐκείνους τάς καταφάσεις μυούμενος, καί ταῖς καθ᾿ ὑπεροχήν τῶν οἰκείων στερήσεσι τάς ἐκείνων ἕξεις μιμούμενος. Πᾶσα γάρ φύσις τῶν λογικῶν κατά τήν ἑαυτῆς τάξιν καί δύναμιν τῆς ὑπέρ αὐτήν οὐσίας καί τάξεως τάς γνωστικάς ἔξεις τε καί θέσεις καταφάσεις στερητικῶς ταῖς κατ᾿ αὐτήν ἀφαιρετικαῖς ἀποφάσεσι μυεῖταί τε καί μιμεῖται, καί ἔστιν ἡ κατά τήν γνῶσιν τῶν ὑπερκειμένων κατάφασις τῶν ὑποβεβληκότων ἀπόφασις, καί ἔμπαλιν τῶν ὑποβεβληκυιῶν ἡ κατά τήν γνῶσιν ἀπόφασις τῶν ὑπερεχουσῶν κατάφασις, μέχρι τῆς πασῶν καθ᾿ ὑπεροχήν ἀνωτάτης φύσεώς τε καί τάξεως ἀποφατικῶς προοδεύουσα, ἥν μετά πάσας τάξεις τε καί δυνάμεις ἡ ἄμεσος περί Θεόν διαδέχεται κατά τήν γνῶσιν ἀπόφασις, ὑπ᾿ οὐδενός παντελῶς καταφασκομένη τῶν ὄντων, μή ὄντος λοιπόν ὅρου τινός ἤ πέρατος τοῦ ταύτην περιλαμβάνοντος τήν ἀπόφασιν.","english":"For if heaven is a circumscription of the things naturally contained within it, and a boundary of all things under perception, then clearly, according to the principle of the upward ascent, every termination that circumscribes the accounts concerning some virtue or knowledge, as a boundary of the things bounded and a limit of the things circumscribed, is figuratively called heaven. Or again, perhaps Scripture says that the \"third heaven\" is the three orders of the holy angels above us, in order toward the height, which the holy Paul perhaps reached, being initiated into their affirmations by the negations of the knowledge pertaining to him, and imitating their states by the supereminent privations of his own. For every nature of rational beings, according to its own order and power, is initiated into and imitates the cognitive states and positions of the essence and order above it—affirmations—by privative negations, through the subtractive negations pertaining to itself; and the affirmation, in knowledge, of things above is the negation of things below, and conversely the negation, in knowledge, of things below is the affirmation of things above, advancing negatively up to the highest nature and order of all by supereminence, which, after all orders and powers, the immediate negation concerning God succeeds in knowledge, affirmed by none of existing things at all, since there no longer remains any boundary or limit that encompasses this negation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"Ὥσπερ γάρ τῶν αἰσθητῶν κατά φύσιν ἀπόφασίς ἐστι τά νοητά, οὕτω καί ἐν ταῖς συμπληρούσαις τόν ἄνων κόσμον οὐσίαις τε καί δυνάμεσιν αἱ τῶν πρώτων κατά τήν περί Θεόν γνῶσιν ὑπεροχαί διά τήν ὕφεσιν ταῖς με᾿ αὐτάς ἀποφάσκονται.\n\nὩς γάρ ἅπερ ἡμεῖς νοεῖν οὐ δυνάμεθα, τοῖς ὑπέρ ἡμᾶς ἁγίοις ἀγγέλοις εἰσί νοητά, οὕτω καί τοῖς ὑπέρ αὐτούς ἁγίοις ἀγγέλοις τά μή νοούμενα τοῖς ὑπέρ αὐτούς ἁγίοις ἀγγέλοις εἰσί νοητά, καί οὕτω καθ᾿ ἑξῆς ἀπό δυνάμεως εἰς δύναμιν ἀναβαίνων ὁ λόγος καί ὑψούμενος, καί πάσας τάξεις τε καί δυνάμεις διαβαίνων, εἰς τό ἄῤῥητόν τε καί ἀνόητον λήγει καί παντελῶς ἄγνωστον. Εἰ τοίνυν κατά τόν Ἀρεοπαγίτην Διονύσιον αἱ μέν ἀποφάσεις ἐπί τῶν θείων ἀληθεῖς, αἱ δέ καταφάσεις ἀνάρμοστοι τῇ κρυφιότητι τῶν ἀποῤῥήτων, εἰκότως ὁ θεσπέσιος Ἀπόστολος πασῶν τῶν κατ᾿ αὐτόν γνώσεως ἀποφήσας τήν νόησιν, καί πάσης ὑπεράνω ( γενόμενος τῶν ὄντων σχέσεως, οὔτε ἐν σώματι, καθώς εἶπεν, εἰκότως ἦν, ἐνεργοῦσαν οὐκ ἔχων τήν αἴσθησιν, οὔτε ἐκτός αὖθις τοῦ σώματος, ἀργοῦσαν ἔχων τήν νόησιν κατά τόν καιρόν τῆς αὐτῷ γενομένης ἁρπαγῆς, καθ᾿ ἥν ἀφράστως τε καί ἀγνώστως τινά δεξάμενος κατά μύησιν ὑπερκόσμιον ῥήματα σιγῇ ταῦτα τιμήσας ἐφύλαξε παντελῶς ἀνέκφορα, ὡς μήτε νοῦ νοῆσαι, μήτε γλώσσης λαλῆσαι, μήτε ἀκοῆς αὐτά δέξασθαι δυναμένων. Ποιεῖ δέ, καθώς οἱ πεπειραμένοι φασί, τήν μέν ἐν τῇ λεχθείσῃ \"προόδῳ\" τῆς ἀρετῆς τελείαν πρᾶξιν πίστις ὀρθή καί φόβος εἰς Θεόν ἀνόθευτος, τήν δέ κατά τήν ἀνάβασιν ἄπταιστον φυσικήν θεωρίαν ἐλπίς βεβαία καί ἀλώβητος σύνεσις, τήν δέ","english":"For just as the intelligible things are by nature a negation of the sensible things, so also among the essences and powers that fill the invisible world, the pre-eminences of the first beings in the knowledge of God are, by reason of their inferior rank, negated of those after them. For just as the things we cannot understand are intelligible to the holy angels who are above us, so also the things not understood by the holy angels above them are intelligible to the holy angels above those, and so in order, as the word ascends and is exalted from power to power, and passes through all orders and powers, it ends in the ineffable and unintelligible and wholly unknown. If, then, according to Dionysius the Areopagite, the negations concerning divine things are true, while the affirmations are incongruous with the hiddenness of the secret things, it is fitting that the divine Apostle, having set aside the understanding of all knowledge according to him, and having become above every relation of beings, was fittingly neither in the body, as he said, since he did not have perception operating, nor again outside the body, since he had the intellect inactive at the time of the rapture that came to him, during which, having received ineffably and unknowably certain words by a supercosmic initiation, he honored them with silence and kept them wholly unutterable, so that neither could the mind understand, nor the tongue speak, nor the ear receive them. And, as those who have experience say, right faith and undefiled fear toward God produce the perfect practice of virtue in the aforementioned \"progress,\" while sure hope and unblemished understanding produce the faultless natural contemplation in the ascent, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"κατά τήν \"ἀνάληψιν\" θέωσιν ἀγάπη τελεία, καί νοῦς τοῖς οὖσι καθ᾿ ὑπεροχήν πάμπαν ἑκουσίως πεπηρωμένος. Καί τῆς μέν πρακτικῆς φιλοσοφίας πάλιν ἔργον εἶναί φασι πάσης τόν νοῦν ἐμπαθῆ φαντασίας καθαρόν καταστῆσαι, τῆς δέ φυσικῆς θεωρίας τῆς ἐν τοῖς οὖσι καθ᾿ ἥν αἰτίαν ὑπάρχουσιν ἀληθοῦς γνώσεως αὐτόν ἐπιστήμονα δεῖται, τῆς δέ θεολογικῆς μυσταγωγίας ὅμοιον Θεῷ καί ἴσον, ὡς ἐφικτόν, τῇ χάριτι κατά τήν ἕξιν ποιῆσαι, μηδενός τό σύνολον ἔτι τῶν μετά Θεόν διά τήν ὑπεροχήν ὄντα νοήμονα.\n\nΠ (80)...» «ΟΥΔ ΑΝ ΑΥΤΟΝ ΔΥΝΗΘΗΝΑΙ ΧΩΡΗΣΑΙ ΤΟΝ ΚΑΤΩ ΚΟΣΜΟΝ..». Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, «Οὐδ᾿ ἄν αὐτόν δυνηθῆναι χωρῆσαι τόν κάτω κόσμον, Ἰωάννης ὁ τοῦ Λόγου πρόδρομος, ἡ μεγάλη τῆς ἀληθείας φωνή, διωρίζετο». Εὔκαιρον ἦν κἀμέ πρός τόν ἅγιον τοῦτον καί μέγαν τῆς ἀληθείας διδάσκαλον, τό μέγεθος ὁρῶντα τῆς αὐτῷ παρά Θεοῦ δοθείσης σοφίας, εἰπεῖν ὅπερ Δαβίδ, ὁ τῶν προφητῶν καί βασιλέων ἐπισημότατος, πρός τόν Θεόν, τό ἄπειρον τῆς ἐν πᾶσιν αὐτοῦ ( μεγαλειότητος καταπλαγείς, ἐνθεαστικῶς ἀπεφθέγξατο, λέγων· Ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ, ἐκραταιώθη, οὐ μή δύνωμαι πρός αὐτήν, ὡς ἦν δίκαιον, μάλιστα θαύματι μόνῳ περιγράψας τήν ἀπερίγραφον δύναμιν, οὐκ ἔχων ἄλλοθί ποι περί τῶν ἀνεφίκτων τῆς ψυχῆς ἐρεῖσαι τήν πολυκίνητον βάσιν·","english":"...deification through the \"ascension,\" perfect love, and a mind that has voluntarily become utterly blind to beings by way of transcendence. And they say that it is again the work of practical philosophy to make the mind pure of every passionate fantasy, and of natural contemplation—the true knowledge of the reasons why beings exist—that it must be made knowledgeable, and of theological mystagogy to make it, by grace, like God and equal to him, so far as attainable, in its state, no longer at all mindful of any of the things after God because of transcendence.\n\n\"Nor could he have contained the lower world...\" From the same discourse, on the passage, \"Nor could he have contained the lower world—John, the Forerunner of the Word, the great voice of the truth, declared.\" It was fitting for me too, in the presence of this holy and great teacher of the truth, seeing the greatness of the wisdom given to him by God, to say what David, the most distinguished of prophets and kings, inspired by God, uttered to God when struck with awe at the boundlessness of his majesty in all things, saying: \"Your knowledge has been made wondrous by me; it has been strengthened, and I shall not be able to attain to it\"—as was right, especially since he circumscribed the uncircumscribable power by wonder alone, having nowhere else to rest the much-moved base of his soul concerning things unattainable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"κἀμέ, ὡς εἶπον, ἀρκεῖσθαι τόν ἐκ τοῦ θαυμάζειν σοφοῦ διδασκάλου σύνεσιν ἁγιασμόν κομίσασθαι, καί μή πολυπραγμονεῖν, πῶς καί τίνι λόγῳ παρ᾿ ἱστορίαν, ἅπερ θεία φωνή τοῖς ἁγίοις μυστικῶς ὀνόματα τέθεικεν, ἀλλήλοις ὁ διδάσκαλος περιτρέπει, τόν υἱόν τῆς βροντῆς Ἰωάννην πρόδρομον ἐνταῦθα προσαγορεύων. Ἐπειδή δέ καί τῆς εὐπειθείας πολύς ἐστι ὁ μισθός, ἐντολῆς μάλιστα τοῖς ἡγουμένοις πείθεσθαι κελευούσης, καί σχολάσαι καί γνῶναι καί ἐρευνᾷν τάς Γραφάς, καί μελετᾷν τόν θεῖον νόμον ἡμέρας καί νυκτός, ἐν τοῖς εὖ ἔχουσι μάλιστα κείμενον ἔγνων, τοῦ τε ὄκνου καί τῆς ἀπειθείας τόν κίνδυνον ὑφορώμενος, στοχαστικῶς περί τούτων κατά δύναμιν ἐρῶ, ταῖς ὑμῶν θαῤῥῶν τῶν ἐπιταξάντων εὐχαῖς.\n\nΟἶμαι τοίνυν τό παρ᾿ ἱστορίαν εἰρημένον τῷ θεοφόρῳ τούτῳ διδασκάλῳ, παρατιθεμένῳ τόν τοῦ Χριστοῦ πρόδρομον ἀντί τοῦ τῆς βροντῆς υἱοῦ, μή δύνασθαι ἄλλως ἤ κατά θεωρίαν ὁμαλίζεσθαι. Μόνη γάρ αὕτη τῶν κατά τήν ἱστορίαν ἀλλήλοις ἀντικεῖσθαι δοκούντων ἐστίν ὁμαλισμός, ὡς τήν ἐν ὅλοις ἀλήθειαν ἁπλῆν οὖσαν κατά τήν φύσιν ἀσωμάτως ἐμφαίνουσα, μή συμπαχυνομένην ταῖς φωναῖς ἤ τοῖς σώμασιν.","english":"And I, as I said, am content to receive sanctification of understanding from the wise teacher who comes from wonder, and not to busy myself with how and by what account, contrary to the historical record, the teacher overturns for one another the names that the divine voice mystically assigned to the saints, here addressing John, the son of thunder, as forerunner. But since the reward of obedience is great, especially since the commandment bids us obey our superiors, and to be at leisure and to know and to search the Scriptures, and to meditate on the divine law day and night, I recognized that this lies especially among things well established, dreading the danger of both hesitation and disobedience, and I will speak about these things conjecturally, as far as I am able, trusting in your prayers, you who gave the command.\n\nI think, then, that what was said contrary to the historical record by this God-bearing teacher, when he sets the forerunner of Christ in place of the son of thunder, cannot be leveled out in any other way than by contemplation. For this alone is the leveling of things that seem in the historical record to be opposed to one another, since it manifests the truth in all things, which is simple by nature, in an incorporeal way, not thickened together with sounds or bodies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"Ὥσπερ οὖν ὁ μέγας Βαπτιστής Ἰωάννης ἐῤῥέθη πρόδρομος, ὡς πρός τόν ἀληθῶς προσδοκώμενον, καί φωνή πρός λόγον, ὡς τούτου μηνυτικῶς προηγουμένη, καί λύχνος πρός ἥλιον, ὡς τεχνικόν τε καί θετικόν καί πρόσκαιρον φῶς πρός φυσικόν τε καί οὐσιῶδες καί ἀτέχναστον καί αἰώνιον φῶς καί ἄσβεστον, οἶμαι δέ ὅτι καί ὡς μετάνοια, τήν πρό αὐτῆς κατά φύσιν ὑπάρχουσαν δικαιοσύνην μετ᾿ αὐτήν κατ᾿ οἰκονομίαν γενομένην κηρύττουσα, οὕτως οἶμαι κἀνταῦθα τόν θεόφρονα τοῦτον διδάσκαλον διά τοῦ παρ᾿ ἱστορίαν ( εἰπεῖν πρόδρομον τόν μέγαν ἀπόστολον Ἰωάννην παραινίξασθαι, θέλειν, ὅτιπερ καί Ἰωάννης ὁ μέγας εὐαγγελιστής ἐν τῷ κατ᾿ αὐτόν Εὐαγγελίῳ πρόδρομός ἐστι τοῦ δι᾿ αὐτοῦ μηνυομένου μυστικωτέρου καί μείζονος Λόγου, καί γράμμασι τυπωθῆναι καί φωνῇ γλώσσης σαρκίνης ῥηθῆναι μή δυναμένου.\n\nΣτοιχείωσις γάρ ὡς πρός τήν ἐπιγινομένην ἑκάστοτε τοῖς δι᾿ αὐτῶν ὑψουμένοις, καί τό πάχος τοῦ σωματικοῦ φρονήματος πνευματικῶς ἑαυτῶν ἀποξέουσιν, ἤ καί ἐπιγενησομένην ἐς ὕστερον γνῶσιν, μετά τήν τῶν κινουμένων συντέλειαν, ἡ τῶν ἁγίων εὐαγγελίων ἐστί συγγραφή. Ὥσπερ γάρ ὁ νόμος","english":"Just as, then, the great John the Baptist was called a forerunner—as being in relation to the one truly expected, and a voice in relation to the Word, as going before it declaratively, and a lamp in relation to the sun, as an artificial and conventional and temporary light in relation to a natural and substantial and uncontrived and eternal and inextinguishable light, and, I think, also as repentance, proclaiming the righteousness that exists by nature before it and that came to be after it by economy—so, I think, here too this God-minded teacher, by saying contrary to the historical record that the great apostle John was a forerunner, wished to intimate that John the great evangelist also, in the Gospel according to him, is a forerunner of the more mystical and greater Word made known through him, which cannot be stamped in letters nor spoken by the voice of a fleshly tongue.\n\nFor the composition of the holy Gospels is an elementary instruction in relation to the knowledge that is continually being added to those who are exalted through them and who spiritually scrape off from themselves the thickness of the bodily mindset, or that will be added later, after the consummation of things that are moved. For just as the law","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"στοιχείωσις ἦν, κατά τήν τέως ἐμφαινομένην αὐτῷ γνῶσιν, τῶν δι᾿ αὐτοῦ εἰς Χριστόν τόν ἐν σαρκί Λόγον παιδαγωγουμένων, καί τῷ Εὐαγγελίῳ κατά τήν αὐτοῦ πρώτην παρουσίαν συναγομένων· οὕτω καί τό ἅγιον Εὐαγγέλιον στοιχείωσίς ἐστι τῶν δι᾿ αὐτοῦ εἰς Χριστόν τόν ἐν Πνεύματι Λόγον παιδαγωγουμένων, καί τῷ μέλλοντι κόσμῳ κατά τήν δευτέραν αὐτοῦ παρουσίαν συναγομένων· ἐπειδή γάρ σάρξ καί πνεῦμά ἐστιν ὁ αὐτός κατά τήν ἑκάστῳ τῆς γνώσεως ἀναλογίαν τοῦτο ἤ ἐκεῖνο γινόμενος, πᾶς γάρ λόγος φωναῖς ὑποπίπτων καί γράμμασι. Θαῤῥῶ δέ εἰπεῖν ὅτι καί πᾶν νόημα, νῷ τυπωθῆναι δυνάμενον, στοιχειώσεως οὐδέν διενήνοχε τά ὑπέρ αὐτήν μηνυούσης. Διό καί τέσσαρα τόν ἀριθμόν ὑπάρχει τά Εὐαγγέλια, ὡς τοῖς ὑπό αἴσθησιν ἔτι καί φθοράν οὖσι τέως χωρητά. Τοσαῦτα γάρ καί τά στοιχεῖα τυγχάνει τοῦ κόσμου τούτου, καί τέσσαρες πάλιν ἀρεταί, ἐξ ὧν ὁ κατά διάνοιαν πνευματικός συνέστηκε κόσμος, ἵνα τόν τέως ἐν ἡμῖν νοητόν κόσμον, καί τόν ἐν ᾧ ἐσμεν, περιγράφῃ τῆς ἀληθείας ὁ λόγος, καί ἀλλήλοις αὐτούς ἀσυγχύτως καθ᾿ ἕνωσιν συμβάλλῃ, καί ἀλλήλων πάλιν ἀδιαιρέτως διακρίνῃ, ταῖς τῶν συνιστώντων αὐτούς στοιχείων ὁμοιότησιν. Ὅπερ γάρ ἐστιν, ὥς φασιν, ὁ αἰθήρ, ἤγουν τό πύρινον στοιχεῖον ἐν τῷ κατ᾿ ( αἴσθησιν κόσμῳ, τό τε ἐν τῷ κόσμῳ τῆς διανοίας ἐστίν ἡ φρόνησις, ὡς ἕξις φωτιστική καί τῶν ἐφ᾿ ἑκάστου τῶν ὄντων ἰδίως πνευματικῶν λόγων ἀποδεικτική, τήν ἐν ὅλοις ἀπλανῶς δι᾿ αὐτῶν αἰτίαν ἐκφαίνουσα, καί τῆς κατά ψυχήν περί τό Θεῖον ἐφέσεως ἑλκτική·","english":"it was an elementary instruction, in accordance with the knowledge that was for a time manifested to him, for those who were being led by him as children to Christ, the Word in the flesh, and were being gathered to the Gospel in accordance with his first coming; so too the holy Gospel is an elementary instruction for those who are being led by it as children to Christ, the Word in the Spirit, and are being gathered to the world to come in accordance with his second coming. For since the same one is both flesh and spirit, becoming this or that in accordance with the proportion of knowledge in each—for every word falls under voices and letters. And I dare to say that every thought too, which can be impressed upon the mind, differs in nothing from an elementary instruction, which makes known the things that surpass it. Therefore the Gospels are also four in number, as being for a time comprehensible to those who are still under sense-perception and corruption. For so many are the elements of this world as well, and again four are the virtues, from which the spiritual world according to the mind is constituted, so that the word of truth may circumscribe both the intelligible world that is for a time within us and the world in which we are, and may bring them together with one another in union without confusion, and again may distinguish them from one another without division, by the likenesses of the elements that constitute them. For what, as they say, aether—that is, the fiery element—is in the world according to sense-perception, that prudence is in the world of the mind, as a illuminating habit and demonstrative of the spiritual principles proper to each of the things that exist, revealing unerringly through them the cause that is in all things, and drawing forth the soul's longing for the Divine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"καί ὅπερ ἐν τῷ αἰσθητῷ κόσμῳ ὁ ἀήρ, τοῦτο ἐν τῷ κατά διάνοιαν κόσμῳ ἐστί ἡ ἀνδρεία, ὡς ἕξις κινητική, καί τῆς ἐμφύτου κατά πνεῦμα ζωῆς συνεκτική τε ἅμα καί δραστική, καί τῆς κατα ψυχήν περί τό Θεῖον ἀεικινησίας τομωτική· καί ὅπερ ἐν τῷ αἰσθητῷ κόσμῳ ἐστί τό ὕδωρ, τοῦτο ἐν τῷ τῆς διανοίας κόσμῳ ἐστίν ἡ σωφροσύνη, ἕξις ὑπάρχουσα τῆς ἐν Πνεύματι ζωτικῆς γονιμότητος ποιητική, καί τῆς ἀειβλύστου κατά τήν ἔφεσιν περί τό Θεῖον ἐρωτικῆς θέλξεως γεννητική· καί ὅπερ ἐν τῷ αἰσθητῷ κόσμῳ ἐστίν ἡ δικαιοσύνη, ἕξις ὑπάρχουσα κατ᾿ εἶδος γεννητική πάντων τῶν ἐν τοῖς οὖσι λόγων, καί τῆς ἐν Πνεύματι κατά τό ἴσον ἑκάστῳ ζωτικῆς διαδόσεως ἀπονεμητική, καί τῆς οἰκείας ἐν τῷ καλῷ κατά τήν θέσιν βάσεως ἀμετάθετος ἵδρυσις. Γῆς οὖν καί δικαιοσύνης μυστικῶς λόγον ἐπέχει, τό κατά Ματθαῖον Εὐαγγέλιον, ὡς φυσικώτερον τόν λόγον ποιούμενον, ὕδατος δέ καί σωφροσύνην τό κατά Μᾶρκον, ὡς ἐκ τοῦ βαπτίσματος Ἰωάννου καί τῆς κηρυττομένης ὑπ᾿ αὐτοῦ μετανοίας, καθ᾿ ἥν ἡ σωφροσύνη συνέστηκεν, ἀρχόμενον, ἀέρος δέ καί ἀνδρείας τό κατά Λουκᾶν, ὡς περιοδικώτερον καί πλείονι ἱστορίαις πυκνούμενον, αἰθέρος δέ καί φρονήσεως τό κατά Ἰωάννην, ὡς πάντων ἀνώτατον, καί ἁπλῆν μυστικῶς τήν περί Θεοῦ πίστιν εἰσάγον, καί ἔννοιαν. Φασί δέ καί ἄλλως σύμβολον εἶναι τήν τῶν ἁγίων Εὐαγγελίων τετράδα, πίστεως, καί πρακτικῆς, καί φυσικῆς, καί θεολογικῆς φιλοσοφίας·","english":"And what air is in the sensible world, that courage is in the world of thought—a motive habit, both cohesive and active of the life implanted by the Spirit, and dividing the soul's ceaseless motion toward the Divine; and what water is in the sensible world, that temperance is in the world of the mind—a habit productive of the life-giving fertility in the Spirit, and generative of the ever-gushing erotic delight according to desire toward the Divine; and what justice is in the sensible world—a habit generative according to species of all the principles in beings, and distributing the life-giving transmission in the Spirit equally to each, and the unchangeable establishment of its own foundation in the good according to position. Therefore the Gospel according to Matthew mystically holds the place of earth and justice, as making its account more physically; and the Gospel according to Mark of water and temperance, as beginning from the baptism of John and the repentance preached by him, in which temperance consists; and the Gospel according to Luke of air and courage, as being more periodic and crowded with more histories; and the Gospel according to John of aether and prudence, as the highest of all, and mystically introducing the simple faith and thought concerning God. And they say also in another way that the fourfold number of the holy Gospels is a symbol of faith, and practical, and natural, and theological philosophy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"καί τῆς μέν πίστεως σύμβολον εἶναι τό κατά Ματθαῖον, ὡς ἀπίστους μετά δώρων προσκυνοῦντας εἰσάγον τούς Μάγους, τῆς δέ πρακτικῆς τό κατά Μάρκον, ὡς ἐκ τῆς μετανοίας, καθ᾿ ἥν πᾶσα πρᾶξίς ἐστιν ἐνάρετος, ( τῆς διδασκαλίας ἀρχόμενον, τῆς δέ φυσικῆς τό κατά Λουκᾶν, ὡς περιοδικωτέραν τοῦ λόγου τήν ἐξήγησιν ἔχον, καί τήν τῆς διδασκαλίας ἱστορίαν τοῖς τρόποις κατάλληλον, τῆς δέ θεολογίας τό κατά Ἰωάννην, ἐξ ἧς καί εἰς ἥν θεοπρεπῶς ἤρξατό τε καί ἔληξε.\n\nΚαί πάλιν ὥσπερ ὁ αἰσθητός κόσμος στοιχειωτικός ἐστι κατά φύσιν τῶν πέντε αἰσθήσεων ὑποπίπτων αὐταῖς καί πρός τήν ἑαυτοῦ κατάληψιν ὁδηγῶν, οὕτω καί ὁ κατά διάνοιαν κόσμος τῶν ἀρετῶν, ταῖς τῆς ψυχῆς ὑποπίπτων δυνάμεσι στοιχειοῖ αὐτά πρός τό πνεῦμα, ἑνοειδεῖς ἐργαζόμενος τῷ περί αὐτό μόνον αὐτάς κινεῖσθαι, καί ταῖς αὐτοῦ ἀντιλήψεσιν ἐπερείδεσθαι. Καί αὐτάς δέ τάς αἰσθήσεις τοῦ σώματος, κατά τόν αὐταῖς ἐμπρέποντα θειότερον λόγον, στοιχειωτικάς εἶναί φασι","english":"And again, just as the sensible world is by nature elementary, falling under the five senses and guiding them to its own apprehension, so too the world of the virtues according to thought, falling under the powers of the soul, makes them elementary toward the spirit, rendering them uniform by their being moved only in relation to it and being established upon its apprehensions. And they say that the senses of the body themselves, according to the more divine principle befitting them, are elementary","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"τῶν τῆς ψυχῆς δυνάμεων, στοιχειούσας αὐτάς ἡρέμα πρός ἐνέργειαν, ταῖς δή ἑαυτῶν ἀντιλήψεσι τῶν ἐν τοῖς οὖσι λόγων, δι᾿ ὧν ὡς διά γραμμάτων τινῶν τοῖς ὀξυωποῦσι πρός τήν ἀλήθειαν ὁ Θεός Λόγος ἀναγινώσκεται. Ὅθεν καί παραδειγματικάς τῶν ψυχικῶν δυνάμεων εἰκόνας τάς αἰσθήσεις ἐκάλεσαν, ὡς ἑκάστης αἰσθήσεως μετά τοῦ αὐτῆς ὀργάνου, ἤγουν αἰσθητηρίου, προηγουμένως ἐκάστῃ δυνάμει τῆς ψυχῆς ἀναλόγως μυστικωτέρῳ τινί λόγῳ κατά φύσιν νενεμημένης. Καί φασιν εἶναι τῆς μέν νοερᾶς δυνάμεως ἤτοι τοῦ νοῦ, τήν ὁπτικήν αἴσθησιν, τῆς δέ λογικῆς, ἤτοι τοῦ λόγου τήν ἀκουστικήν, τῆς δέ θυμικῆς τήν ὀσφραντικήν, τῆς ἐπιθυμητικῆς δέ τήν γευστικήν, τῆς δέ ζωτικῆς τήν ἁπτικήν, καί ἁπλῶς ἵνα σαφέστερον εἴπω, τοῦ μέν νοῦ ἐστιν εἰκών ἡ ὄψις, ἤγουν ὁ ὀφθαλμός, τοῦ δέ λόγου ἐστίν ἡ ἀκοή, ἤγουν τό οὖς, τοῦ δέ θυμοῦ ἐστιν ἡ ὄσφρησις, ἤγουν ἡ ῥίς, τῆς δέ ἐπιθυμίας ἐστίν ἡ γεῦσις, καί τῆς ζωῆς ἡ ἀφή·","english":"of the powers of the soul, gently establishing them as elements for activity, by their own apprehensions of the principles (logoi) in existing things, through which, as through certain letters, the God-Word is read by those sharp-sighted toward the truth. Hence they also called the senses exemplary images of the soul's powers, since each sense together with its own organ, that is, its sensory organ, has been primarily allotted by nature to each power of the soul in a corresponding way by some more mystical principle. And they say that the visual sense belongs to the noetic power, that is, to the intellect; the auditory to the rational, that is, to reason; the olfactory to the spirited; the gustatory to the appetitive; and the tactile to the vital. And to speak more clearly and simply: of the intellect, the image is sight, that is, the eye; of reason, it is hearing, that is, the ear; of the spirited, it is smell, that is, the nose; of the appetitive, it is taste; and of the vital, it is touch.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"Αἷς ἡ ψυχή κατά τόν νόμον τοῦ τά πάντα σοφῶς δημιουργήσαντος Θεοῦ κατά φύσιν ἐποχουμένη διά τῶν αὐτῆς δυνάμεων, καί πρός τά αἰσθητά ποικίλως διαβιβαζομένη, εἰ μέν καλῶς χρήσαιτο ταῖς αἰσθήσεσι διά τῶν οἰκείων δυνάμεων τούς παντοδαπούς τῶν ὄντων λόγους ἀναλεγομένη, καί δυνηθῇ μεταβιβάσαι ( πρός ἑαυτήν σοφῶς πᾶν τό ὁρώμενον, ἐν ᾧ κέκρυπται Θεός σιωπῇ κηρυττόμενος, κάλλιστον καί αὐτή κατά προαίρεσιν ἐν τῇ διανοίᾳ καί πνευματικόν κόσμον ἐδημιούργησε, τάς γενικάς τέσσαρας ἀρετάς στοιχείων δίκην ἀλλήλαις συνθεῖσα πρός σύμπηξιν τοῦ ἐξ αὐτῶν νοητῶς κατά πνεῦμα συμπληρουμένου κόσμου, κατά συμπλοκήν μέντοι τῆς πρός τάς αἰσθήσεις τῶν αὐτῆς δυνάμεων ἐνεργείας ἑκάστην ἀρετήν ὑποστήσασα· οἷον τήν μέν φρόνησιν ἐκ τῆς κατά συμπλοκήν τῆς τε νοερᾶς καί λογικῆς δυνάμεως πρός τήν ὀπτικήν τε καί ἀκουστικήν αἴσθησιν, περί τά αὐτῶν αἰσθητά, γνωστικῆς τε καί ἐπιστημονικῆς ἐνεργείας, τήν δέ ἀνδρείαν ἐκ τῆς κατά συμπλοκήν τοῦ θυμικοῦ πρός τήν ὄσφρησιν, ἤγουν τόν μυκτῆρα, ἐν ᾧ τό θυμικόν, ὥς φασιν, αὐλίζεται πνεῦμα, περί τό συμφυές αἰσθητόν ἄκρας κατά τήν ἐνέργειαν ὁμαλότητος, τήν δέ σωφροσύνην ἐκ τῆς κατά συμπλοκήν τῆς κατ᾿ ἐπιθυμίαν δυνάμεως πρός τήν γευστικήν αἴσθησιν περί τό οἰκεῖον αἰσθητόν μεμετρημένης χρήσεως, τήν δέ δικαιοσύνην ἐκ τῆς ἐν ὅλοις διά τῆς ἁπτικῆς καί περί ὅλα σχεδόν τά αἰσθητά τῆς ζωτικῆς δυνάμεως κατά τήν ἐνέργειαν ἴσης καί εὐτάκτου καί ἁρμονικῆς διανεμήσεως.","english":"By these the soul, riding according to nature upon the law of God who wisely created all things, and being carried through its own powers in various ways toward sensible things—if it makes good use of the senses, gathering through its own powers the manifold principles (logoi) of existing things, and is able wisely to transfer to itself everything seen, in which God is hidden and proclaimed in silence—it too has created, by its own choice, a most beautiful and spiritual world in its mind, composing the four generic virtues together like elements for the compacting of the world that is spiritually completed from them in the mind, yet establishing each virtue through the interweaving of the activity of its own powers with the senses; for example, prudence from the interweaving of the noetic and rational power with the visual and auditory sense, in relation to their sensible objects, in a cognitive and scientific activity; and courage from the interweaving of the spirited power with smell, that is, the nostril, in which the spirited spirit, as they say, is lodged, in relation to the connatural sensible object, in an activity of the utmost evenness; and temperance from the interweaving of the desiring power with the sense of taste, in relation to its proper sensible object, in a measured use; and justice from the vital power's equal, well-ordered, and harmonious distribution in all things through touch, and in relation to nearly all sensible things, in its activity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"Ἐκ δέ τούτων αὖθις τῶν γενικῶν τεσσάρων ἀρετῶν δύο γενικωτέρας κατά σύνθεσιν ἀρετάς ποιεῖν ἐκδιδάσκεται, τήν σοφίαν φημί καί τήν πραότητα, τήν μέν σοφίαν, ὡς πέρας οὖσαν τῶν γνωστῶν, τῶν δέ πρακτῶν, τήν πραότητα· οἶον ἐκ μέν τῆς φρονήσεως καί τῆς δικαιοσύνης ποιεῖ τήν σοφίαν, ὡς γνώσεως τῆς κατά τήν φρόνησιν καί τῆς κατά τήν δικαιοσύνην ἐπιστήμης ὑπάρχουσαν συνεκτικήν αἰτίαν, καί διά τοῦτο πέρας τῶν γνωστῶν, ὡς εἶπον, τυγχάνουσαν· ἐκ δέ τῆς ἀνδρείας καί τῆς σωφροσύνης τήν πραότητα, μηδέν ἄλλο τυγχάνουσαν ἤ θυμοῦ καί ἐπιθυμίας παντελῆ πρός τά παρά φύσιν ἀκινησίαν, ἥν τινες ἐκάλεσαν ἀπάθειαν, καί διά τοῦτο τῶν πρακτῶν τέλος ὑπάρχουσαν. Ταύτας δέ πάλιν εἰς τήν τῶν πασῶν γενικωτάτην ἀρετήν, φημί δέ τήν ἀγάπην, συνάγει, ἐκστατικήν οὖσαν τῶν ἐξ αὐτῆς καί προσαγωγικήν τῶν δι᾿ αὐτῆς καί ἑνοποιητικήν τῶν εἰς αὐτήν ( ἀρξαμένων τε καί κινηθέντων καί ληξάντων, καί διαφερόντως ἐπί πᾶσι θεοποιητικήν. Οὕτω μέν οὖν ἡ ψυχή κινουμένη τε σοφῶς καί ἐνεργοῦσα καθ᾿ ὅν καί ἔστι καί γεγένηται θεοτελῆ λόγον τῶν μέν αἰσθητῶν χρησίμως διά τῶν αἰσθήσεων ἀντιλαμβάνεται, τούς ἐν αὐτοῖς πνευματική λόγους οἰκειουμένη, τάς δέ αἰσθήσεις αὐτάς, λογισθείσας ἤδη τῇ τοῦ λόγου περιουσίᾳ, ὥσπερ ὀχήματα λογικά προσίεται τῶν αὐτῆς δυνάμεων, αὐτάς δέ τάς δυνάμεις ταῖς ἀρεταῖς συνάπτει, καί ἑαυτήν διά τῶν ἀρετῶν τοῖς ἐν αὐταῖς θειοτέροις λόγοις, οἱ δέ θειότεροι τῶν ἀρετῶν λόγοι τῷ","english":"From these same four generic virtues, in turn, it is taught to produce two more generic virtues by combination—I mean wisdom and gentleness: wisdom as the end of things knowable, and gentleness as the end of things practical. For example, from prudence and justice it produces wisdom, since wisdom is the unifying cause of the knowledge that belongs to prudence and the understanding that belongs to justice, and for this reason, as I said, it is the end of things knowable. From courage and temperance it produces gentleness, which is nothing other than the complete immobility of spiritedness and desire toward things contrary to nature—which some have called impassibility—and for this reason it is the end of things practical. These again it gathers into the most generic virtue of all, I mean love, which is ecstatic of the things that come from it, leading of the things that come through it, and unifying of the things that begin, are moved, and end in it, and beyond all these in a distinctive way deifying. So then the soul, being moved wisely and acting according to the reason according to which it both exists and has come to be, godly-perfected, receives sensible things usefully through the senses, appropriating to itself the spiritual reasons within them; and the senses themselves, now reckoned by the abundance of reason, it admits as rational vehicles of its own powers; and the powers themselves it joins to the virtues, and itself through the virtues to the more divine reasons within them, and the more divine reasons of the virtues to the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"ἐν αὐτοῖς ἀφανῶς κεκρυμμένῳ πνευματικῷ νῷ, ὁ δέ πνευματικός νοῦς τῶν ἐν ἀρεταῖς θειοτέρων λόγων, πᾶσαν τῆς ψυχῆς ἥν ἔχει πρός τά παρόντα φυσικήν τε καί προαιρετικήν σχέσιν διωθούμενος, ἁπλῆν ὅλην ὅλῳ δίδωσι τῷ Θεῷ, ὁ δέ Θεός ταύτην δι᾿ ὅλου περιλαβών μετά τοῦ συμπεφυκότος αὐτῇ σώματος ἀναλόγως αὐτά ἐξομοιοῖ ἑαυτῷ, ὥστε δι᾿ αὐτῆς ὅλης ἀπεριγράφως ὅλον φαίνεσθαι δύνασθαι, τόν μηδαμῶς τινι τῶν ὄντων καθ᾿ ὁτιοῦν ἐξ αὐτοῦ φαίνεσθαι φύσιν ἔχοντα. Καί τοῦτο τυχόν ἐστιν ὅπερ νοήσας ὁ μακάριος οὖτος καί μέγας διδάσκαλος ἐν τῷ εἰς Καισάριον τόν ἀδελφόν Ἐπιταφίῳ ἀναστάσεως ἔφη, \"Μικρόν δέ ὕστερον καί τό συγγενές σαρκίον ἀπολαβοῦσα (περί τῆς ψυχῆς δηλονότι φάσκων) ᾧ τά ἐκεῖθεν συνεφιλοσόφησε, παρά τῆς καί δούσης καί πιστευθείσης γῆς, τρόπον ὅν οἶδεν ὁ ταῦτα συνδήσας καί διαλύσας Θεός, τούτῳ συγκληρονομεῖ τῆς ἐκεῖθεν δόξης, καί καθάπερ τῶν μοχθηρῶν αὐτοῦ μετέσχε διά τήν συμφυΐαν, οὕτω καί τῶν τερπνῶν ἑαυτῆς μεταδίδωσιν, ὅλον εἰς ἑαυτήν ἀναλώσασα, καί γενομένη σύν τούτῳ ἕν, καί πνεῦμα, καί νοῦς, καί Θεός, καταποθέντος ὑπό τῆς ζωῆς τοῦ θνητοῦ τε καί ῥέοντος».","english":"...hidden in them, the spiritual mind gives the whole of the soul's natural and volitional relation to present things, pushing it aside, wholly and simply to God; and God, having embraced it entirely together with the body that has grown together with it, makes them like himself proportionately, so that through the whole of it he may be able to appear wholly without circumscription—he whose nature it is in no way to appear from anything that exists in any respect. And this is perhaps what that blessed and great teacher understood when he said in the Funeral Oration for his brother Caesarius, concerning the resurrection: \"A little later, having received back also the kindred flesh (he is clearly speaking of the soul), with which it philosophized about the things there, from the earth that both gave it and was entrusted with it, in the manner that God who bound these things together and dissolves them knows, it shares as co-heir with this in the glory from there; and just as it partook of its wretched things because of their natural union, so it imparts to it its own delights, having consumed the whole into itself, and having become with it one, and spirit, and mind, and God, the mortal and flowing having been swallowed up by life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"Ὡς γάρ κατεπόθη διά τήν ἁμαρτίαν ἡ σάρξ ὑπό τῆς φθορᾶς, ὑπό δέ τῆς σαρκός ἡ ψυχή γνωσθεῖσα ταῖς ἐνεργείαις, ὑπό δέ τῆς ψυχῆς διά τῆς παντελοῦς ἀγνωσίας ἡ ἐπίγνωσις ( τοῦ Θεοῦ, ὡς μηδέ εἰ ἔστι Θεός γινώσκεσθαι, οὕτω δή πάντως τῷ καιρῷ τῆς ἀναστάσεως κατά τήν καλῶς γενησομένην ἀντιστροφήν ἐν Πνεύματι ἁγίω διά τήν χάριν τοῦ σαρκωθέντος Θεοῦ καταποθήσεται ἡ σάρξ ὑπό τῆς ψυχῆς ἐν πνεύματι, ἡ δέ ψυχή ὑπό τοῦ Θεοῦ, τῆς ὄντως οὔσης ζωῆς, ὡς αὐτόν μονώτατον διά πάντων ὅλον ὅλη προφαινόμενον ἔχουσα, καί ἁπλῶς εἰπεῖν, ἀντιστρόφως τοῖς παροῦσι, περί ἅ νῦν ἐσμέν τε καί διεξαγόμεθα, πάντα κατά τό μέλλον δείξει τά ἡμέτερα ἡ θεοπρεπής τῆς ἀναστάσεως χάρις, ἵνα ὥσπερ διά τήν ἁμαρτίαν ἐνταῦθα κατέπιεν ὁ θάνατος ἰσχύσας, οὕτω καταποθήσεται δικαίως ἀσθενήσας ἐκεῖ διά τήν χάριν. Ταῦτα μέν εἰ καλῶς, ὡς εἴρηται, χρήσαιτο ταῖς αὐτῆς δυνάμεσι, καί κατά τόν σκοπόν τοῦ Θεοῦ, τόν αἰσθητόν κόσμον διά τῶν ἐν αὐτῷ πνευματικῶν λόγων ἡ ψυχή σοφῶς διοδεύσασα πρός Θεόν ἔλθῃ μετά συνέσεως· εἰ δέ κακῶς χρήσαιτο, παρά τόν δέοντα λόγον τόν παρόντα διαθρήσασα κόσμον, οὐκ ἄδηλόν πῶς εἰς πάθη ἀτιμίας ἐκπίπτουσα, καί τῆς θείας δόξης εἰκότως κατά τό μέλλον ἀποριφήσεται, φοβεράν ἐπ᾿ αἰῶσιν ἀπείροις λαβοῦσα κατάκρισιν τήν πρός τόν Θεόν σχετικήν ἀλλοτρίωσιν, ἐφ᾿ ᾗ τρεχομένη οὐκ ἔχει λέγειν ὡς οὐ δικαίως, τήν ὑποστήσασαν τό μή ὄν διάθεσις κατήγορον ἔχουσα, ἥν ἀγνοῆσαι οὐδέποτε δύναται. Ἄλλ᾿ ἐπί τό προκείμενον ἡμῖν ἐπανακτέον τόν λόγον.","english":"For just as the flesh was swallowed up by corruption because of sin, and the soul was known by the flesh through its activities, and the knowledge of God was swallowed up by the soul through complete ignorance—so that God was not even known to exist—so too, certainly, at the time of the resurrection, in the reversal that will rightly take place in the Holy Spirit through the grace of the incarnate God, the flesh will be swallowed up by the soul in the spirit, and the soul by God, who is truly life, so that the soul has him alone, wholly appearing through all things, wholly to the whole soul. And simply put, in reverse of present things—in which we now are and are governed—the God-befitting grace of the resurrection will show all that is ours according to what is to come, so that just as here death, having prevailed, swallowed up because of sin, so there it will be swallowed up, having been justly weakened because of grace. These things [happen] if, as has been said, the soul uses its own powers well, and, having wisely passed through the sensible world according to the purpose of God by means of the spiritual principles within it, comes to God with understanding. But if it uses them badly, looking upon the present world contrary to the fitting principle, it is not unclear how, falling into passions of dishonor, it will reasonably be cast away from the divine glory in what is to come, receiving for endless ages a fearful condemnation—its estrangement, that is, its relation to God—on account of which, when it is brought to trial, it cannot say that it is not justly so, having as its accuser the disposition that brought it into being out of non-being, which it can never be ignorant of. But let us bring the discourse back to what lies before us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"Εἰπών γάρ ὁ εὐαγγελιστής· Ἔστι δέ καί ἄλλα πολλά ὅσα ἐποίησεν ὁ Ἰησοῦς, ἅτινα ἐάν γράφηται καθ᾿ ἕν, οὐδέ αὐτόν οἶμαι τόν κόσμον χωρῆσαι τά γραφόμενα βιβλία, ἐνέφηνεν ἡμῖν διά τούτων, ὅτι τά γραφέντα πρός αὐτοῦ προομαλισμός τίς ἐστι τοῦ τελεωτέρου καί τέως ἀχωρήτου Λόγου. Κατά ταύτην οὖν ἔννοιαν εἰπών τις τόν ἅγιον εὐαγγελιστήν Ἰωάννην πρόδρομον, ἐν ᾧ συνέταξεν Εὐαγγελίῳ προοδοποιοῦντι τήν διάνοιαν πρός παραδοχήν τοῦ τελεωτέρου Λόγου, τῆς ἀληθείας οὐχ ἁμαρτήσεται. Ταύτῃ τοι καί μεγάλην τῆς ἀληθείας ἀποκαλεῖ φωνήν ὁ διδάσκαλος ( τά πνευματικά βροντήσαντα. Βροντή δέ ἐστι φωνή μόνον κατάπληξιν τοῖς ἀκούουσιν ἐμποιοῦσα, μηδέν μέντοι τρανοῦσα, οἷόσπερ ἐστιν ὁ στοιχειώδης λόγος. Πᾶς γάρ λόγος θεόθεν τοῖς ἀνθρώποις κατά τόν αἰῶνα τοῦτον γραφείς πρόδρομός ἐστι τοῦ δι᾿ αὐτοῦ ἀγράφως ἐν Πνεύματι κατά νοῦ μηνυομένου καί ἐς ὕστερον φανησομένου τελεωτέρου Λόγου, ὡς ἀλήθειαν μέν ἔχων ἐν ἑαυτῷ μηνυομένην, οὐ μήν δέ αὐτήν εὐπερικαλύπτως γυμνήν δεικνύς τήν ἀλήθειαν. Οὕτω μέν οὖν, ὡς οἶμαι, τῆς θείας ὅλης Γραφῆς ὁ νοῦς εὐσεβῶς ὁμαλιζόμενος οὐδέν δυσχερές ἤ ἀνώμαλον διά τῶν καθ᾿ ἱστορίαν δοκουσῶν","english":"For the Evangelist, when he said, \"There are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written,\" showed us through these words that what was written by him is a kind of preliminary leveling of the more perfect and, until then, uncontainable Word. According to this understanding, then, if someone calls the holy Evangelist John a forerunner, in the Gospel he composed, preparing the way for the mind toward the reception of the more perfect Word, he will not miss the truth. In this way also the Teacher calls it a great voice of truth—those who thundered spiritual things. For thunder is a voice that produces only astonishment in those who hear, but clarifies nothing, such as is the elementary word. For every word written by God for men in this age is a forerunner of the more perfect Word, which is communicated without writing by the Spirit to the mind through it, and will appear later, having the truth communicated in itself, yet not showing the truth itself openly and nakedly. In this way, then, as I think, the meaning of the whole divine Scripture, being piously leveled, shows nothing difficult or uneven through the things that seem to be according to history","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"ἐναντιώσεων ἔχων δειχθήσεται. Πᾶς γάρ τῶν ἀνέκαθεν ἁγίων κατά τόν ἀληθῆ λόγον τοῦ δι᾿ αὐτοῦ μηνυομένου τε καί προτυπουμένου μυστηρίου πρόδρομος ἦν, δι᾿ ὧν ἔπασχέ τε καί ἔδρα καί ἔλεγε τά τούτων προκηρύττων ἀρχέτυπα. Διό καί ἀντι᾿ ἀλλήλων ἀμέμπτως παραλαμβάνονται, καί πάντων ἅπαντες, καί ἕκαστος ἑκάστου, καί ἀντί τῶν ὑπ᾿ αὐτῶν συγγραφεισῶν βίβλων, καί ἀντι᾿ αὐτῶν αἱ βίβλοι παρά τῇ συνηθείᾳ τῆς Γραφῆς προσαγορεύονται. Καί δηλοῖ τοῦτο σαφῶς τόν Βαπτιστήν Ἰωάννην Ἠλίαν καί ποιῶν καί λέγων ὁ Κύριος, εἴτε διά τήν ἴσην τῆς ἀρετῆς ἕξιν, ὥς φασιν οἱ διδάσκαλοι, καί τήν κατά νοῦν διά πάντων καθαρότητα, καί τό τῆς πολειτείας σύντονον, εἴτε διά τήν ἐν ἀμφοτέροις ταυτότητα τῆς ἐν τῇ χάριτι δυνάμεως, εἴτε καθ᾿ ἕτερον λόγον ἀπόκρυφον, αὐτός ἄν εἰδείη ὁ λέγων ὡς Θεός, καί οἱ παρ᾿ αὐτοῦ τά τοιαῦτα μυστήρια σοφιζόμενοι. Καί πάλιν Μωϋσέα τόν νόμον, καί προφήτας τάς αὐτῶν προφητικάς βίβλους, καλέσας, ἐν οἷς πρός τόν ἐν γῇ γεένῃ βασανιζόμενον πλούσιον φήσαντα τόν πατριάρχην εἰσήγαγεν Ἀβραάμ· Ἔχουσι Μωϋσέα καί τούς προφήτας, ἀκουσάτωσαν αὐτῶν, ἀντί τῶν ὑπ᾿ αὐτῶν συγγραφεισῶν θείων βίβλων αὐτούς ἐκείνους παραθέμενος, Μωϋσέα φημί καί τούς προφήτας. Καί θαυμαστόν οὐδέν. Εἰ γάρ εἷς ἐστιν ὁ δι᾿ αὐτῶν καταγγελλόμενος, οἱ πάντες ὡς εἷς ὅν καταγγέλλουσι νοεῖσθαι δύναται, καί ἀντί πάντων ἕκαστος ( καί πάντες πάντων εὐσεβῶς ἀντιπαραλαμβάνεσθαι, τῶν τε διακονησαμένων τῷ κατά τήν Παλαιάν Διαθήκην μυστηρίῳ καί τῶν πιστευθέντων τό κήρυγμα τῆς κατά τό Εὐαγγέλιον χάριτος.","english":"he will be shown to have oppositions. For every one of the saints from the beginning was, according to the true account of the mystery announced and prefigured through him, a forerunner, through the things he suffered and did and said, proclaiming beforehand the archetypes of these things. Therefore they are also received blamelessly in place of one another, and all in place of all, and each in place of each, and in place of the books written by them, and in place of them the books are named in the custom of Scripture. And the Lord makes this clear, both by making and by calling the Baptist John Elijah, whether because of the equal disposition of virtue, as the teachers say, and the purity of mind in all things, and the intensity of his conduct, or because of the identity in both of the power in grace, or according to another hidden reason—he himself who speaks as God would know, and those who are wise in such mysteries from him. And again, when he called Moses the law, and the prophets their prophetic books, in which he introduced the patriarch Abraham speaking to the rich man tormented in the Gehenna on earth: \"They have Moses and the prophets; let them hear them,\" setting before them those very men instead of the divine books written by them—Moses, I mean, and the prophets. And it is no wonder. For if there is one who is proclaimed through them, all can be understood as one, the one they proclaim, and each in place of all, and all can be piously received in place of all—both of those who ministered to the mystery according to the Old Testament and of those who were entrusted with the proclamation of the grace according to the Gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"Οὐκοῦν ὥσπερ εἰς ὅλην τήν Παλαιάν Διαθήκην πρόδρομον οὖσαν τῆς Καινῆς Διαθήκης καί τῆς κατ᾿ αὐτήν λατρείας ὁ μέγας Βαπτιστής Ἰωάννης εὐσεβῶς παραλαμβάνεσθαι δύναται, οὕτω δικαίως εἰς ὅλην τήν Καινήν Διαθήκην καί τήν κατ᾿ αὐτήν λατρείαν, πρόδρομον οὖσαν τῆς ἐν μέλλοντι αἰῶνι μυστικῆς τῶν ἀῤῥήτων ἀγαθῶν κρυφιότητος, καί Ἰωάννης ὁ μέγας ἀληθῶς εὐαγγελιστής ληφθῆναι δύναται, ὡς πρόδρομος φωνή τοῦ μέλλοντος τρανῶς λαλεῖσθαι θειοτέρου Λόγου, και εἰκών τῆς δειχθησομένης ἀληθείας. Σκιᾷ γάρ καί εἰκόνι καί ἀληθείᾳ τό καθ᾿ ἡμᾶς ὅλον τῆς σωτηρίας σοφῶς ᾠκονομήθη μυστήριον. Σκιάν γάρ εἶχεν ὁ νόμος, ὥς φησιν ὁ θεῖος Ἀπόστολος, τῶν μελλόντων ἀγαθῶν, οὐκ αὐτήν τήν εἰκόνα τῶν πραγμάτων, δι᾿ ἧς τούς κατά νόμον οἰκείως ἑαυτοῖς κατ᾿ ἀμυδράν τινα τῶν ἀληθῶν ἔμφασιν πρός τήν τοῦ Εὐαγγελίου παραδοχήν ὁ λόγος ἐπαιδαγώγει. Τό δέ Εὐαγγέλιον εἰκόνα κέκτηται τῶν ἀληθῶν, ὅλους ἔχον τρανῶς ἀπεντεῦθεν ἤδη τούς τῶν μελλόντων ἀγαθῶν ὁμοιότητα κτησαμένους. Ἑτοίμους ὁ λόγος δι᾿ ἐλπίδος καθίστησι τῇ παραδοχῇ τῆς τῶν ἀληθῶν ἀρχετυπίας ψυχωθῆναι καί γενέσθαι ζώσας εἰκόνας Χριστοῦ, καί ταυτόν αὐτῷ μᾶλλον κατά τήν χάριν ἤ ἀφομοίωμα, τυχόν δέ καί αὐτός ὁ Κύριος, εἰ μή φορτικός ὁ λόγος τισίν εἶναι δοκεῖ.","english":"Therefore, just as the great Baptist John can be piously received as a forerunner for the whole Old Testament, which was a forerunner of the New Testament and of the worship according to it, so too, with justice, John the great truly Evangelist can be taken as a forerunner for the whole New Testament and the worship according to it—which is a forerunner of the mystical hiddenness of the ineffable good things in the age to come—as a forerunner voice of the more divine Word that will be spoken clearly, and an image of the truth that will be shown. For the whole mystery of our salvation was wisely ordered in shadow, image, and truth. For the law had a shadow, as the divine Apostle says, of the good things to come, not the very image of the things, through which the Word, by a certain faint reflection of the true things, was educating those under the law, as belonging to themselves, toward the reception of the Gospel. But the Gospel possesses an image of the true things, having from here already clearly all those who have acquired the likeness of the good things to come. The Word, through hope, makes them ready to be ensouled by the reception of the archetype of the true things and to become living images of Christ, and, by grace, rather the same as him than a likeness—or perhaps even the Lord himself, if the word does not seem burdensome to some.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"Ὡς Πρόδρομος ἑαυτοῦ πρός τοῦ θεοφόρου διδασκάλου προσηγόρευται νῦν, ὡς ἑαυτόν ἀναλόγως τοῖς ὑποδεχομένοις κατά τε τήν Παλαιάν κατά τε τήν Νέαν Διαθήκην ἐκφαίνων, δι᾿ αἰνιγμάτων τε καί φωνῶν καί τύπων προτρέχων αὐτός ἑαυτοῦ, καί διά τούτων πρός τήν χωρίς τούτων ἄγων ἀλήθειαν, τοῖς αὐτοῦ Κυρίου λόγοις τοῦτο τεκμαιρομένου, δι᾿ ὧν ἔλεγεν, Ἔτι πολλά ἔχω λέγειν ὑμῖν, ἀλλ᾿ οὐ δύνασθε βαστάζειν ἄρτι· σημαίνων τήν ὑψηλοτέραν μέν τῆς προλαβούσης, χθαμαλοτέραν δέ καί αὐτήν τῆς μετ᾿ αὐτήν διά τοῦ ( θείου Πνεύματος περί αὐτοῦ μέλλουσαν ἔσεσθαι, πρός αὐτούς διδασκαλίαν. Ὅθεν εἰκότως ἐπήγαγεν· Ὅταν δέ ἔλθῃ ἐκεῖνος, τό Πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς ἐν τῇ ἀληθείᾳ πάσῃ· ἤ καί δι᾿ ὧν ἑτέρωθί φησιν· Ἰδού, ἐγώ μεθ᾿ ὑμῶν εἰμι πάσας τάς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος· οὐχ ὡς μετά τοῦτο παντελῶς οὐκ ἐσομένου μετ᾿ αὐτῶν, ἀλλ’ ὡς ὑψηλοτέρου δηλονότι παρ᾿ ὅν τέως ἠπίσταντο χθαμαλώτερον, ὡς πρός τήν ἑαυτῶν δύναμιν γινώσκεσθαι μέλλοντος. Ὡσαύτως γάρ","english":"As a forerunner of himself, he is now addressed by the God-bearing teacher, revealing himself in a manner proportionate to those who receive him under both the Old and the New Testament, running ahead of himself through riddles and voices and types, and through these leading to the truth that is without these, as the words of his own Lord confirm this, through which he said, \"I still have many things to say to you, but you cannot bear them now,\" signifying the teaching about himself that was to come through the divine Spirit—higher than the preceding one, yet itself lower than the one after it. Hence he fittingly added: \"But when that one comes, the Spirit of truth, he will guide you into all truth\"; or also through what he says elsewhere: \"Behold, I am with you all the days until the consummation of the age\"—not as though after this he would not be with them at all, but as one who is evidently higher than the one they had known until then, and lower, so as to be known according to their own capacity. For in the same way","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"ὑπάρχων ἀεί δι᾿ ἑαυτόν, καί μηδεμίαν παραδεχόμενος ἐξ ἀλλοιώσεως μεταβολήν, οὔτε τό μᾶλλον καί ἦττον, πᾶσι πάντα γένεται δι᾿ ὑπερβολήν ἀγαθότητος, ταπεινός τοῖς ταπεινοῖς,·ὑψηλός τοῖς ὑψηλοῖς, καί τοῖς δι᾿ αὐτόν θεουμένοις ὁ φύσει Θεός, ὡς εἶναι τά τοῦ παρόντος αἰῶνος πάντα τῆς περί τόν ἄνθρωπον προνοίας εἴδη τε καί μυστήρια, κἄν μεγάλα ᾗ, προοδοποίησίν τινα καί προδιατύπωσιν τῶν μελλόντων. Συγκρινόμενος οὖν καί αὐτός ὁ τέως τοῦ Κυρίου χωρητός λόγος πρός τόν μέλλοντα τοῖς μαθηταῖς μυστικώτερον ἐπιχορηγεῖσθαι, ἤ τε προτέρα πάλιν αὐτοῦ παρουσία τῇ δευτέρᾳ, πρόδρομός ἐστιν ἑαυτοῦ, παραδείξας μέν ἀμυδρῶς ἐν ἑαυτῷ πρός τήν τῶν ὑποδεχομένων δύναμιν, οὐ φανερώσας δέ νῦν ἅπερ ἔχει σεσιγημένως παρ᾿ ἑαυτῷ ἐν ἀποκρύφῳ μυστήρια, διά τό τῇ κτίσει τέως εἶναι παντελῶς ἀχώρητα. Πᾶν γάρ ὅ γράμμασιν ὑποπίπτει, καθώς εἴρηται, καί φωναῖς πάντως ὅτι καί τόν νοούμενον ἐξ αὐτοῦ, κἄν πνευματικόν ᾗ, ὅσον πρός τό μηδόλως γράμμασι, καί ἐκφωνήσει προσπίπτον, φωνῆς λόγον ὡς πρός τρανόν λόγον ἐπέχει, καί διά τοῦτο πάντα τά διά Χριστοῦ τοῦ Θεοῦ τοῖς μαθηταῖς λαληθέντα πρός τόν ἀλάλητον νοῦν ἤτοι νόησιν Ἰωάννην ἴσως ὁ θεσπέσιος οὗτος διδάσκαλος προσηγόρευσε, τήν πρόδρομον χάριν ἐκ τοῦ δεκτικοῦ καλῶς τε καί σοφῶς ὀνομάσας. ΠΑ (81)...» «Ο ΔΕ ΠΕΡΙ ΘΕΟΥ ΛΟΓΟΣ, ΟΣΩ ΤΕΛΕΩΤΕΡΟΣ, ΤΟΣΟΥΤΩ ΔΥΣΕΦΙΚΤΟΤΕΡΟΣ..».","english":"being always through himself, and admitting no change from alteration, neither more nor less, he becomes all things to all by the excess of his goodness—humble to the humble, high to the high, and, being God by nature, to those who are deified through him—so that all the forms and mysteries of the present age concerning man's providence, even if they be great, are a kind of preparation of the way and prefiguration of things to come. Therefore, even the Word of the Lord, which was until then comprehensible, when compared with the Word that was to be supplied more mystically to the disciples, and again his former presence compared with the second, is a forerunner of himself, having shown faintly in himself, in proportion to the capacity of those who receive him, but not having now revealed the mysteries that he keeps silently in himself in secret, because they are for the time being entirely incomprehensible to creation. For everything that falls under letters, as has been said, and surely under sounds, inasmuch as even the meaning derived from it, even if it be spiritual, insofar as it does not fall at all under letters and utterance, holds the status of a spoken word compared to a clear word; and for this reason this inspired teacher has perhaps called all things spoken by Christ God to the disciples a reference to the unspoken mind, that is, to John's understanding, rightly and wisely naming the forerunner grace from the capacity to receive. PA (81)... \"But the word concerning God, by how much more perfect, by so much more difficult to express.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"( Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, «Ὁ δέ περί Θεοῦ λόγος, ὅσῳ τελεώτερος, τοσούτῳ δυσεφικτότερος, καί πλείους τάς ἀντιλήψεις ἔχων, καί τάς λύσεις ἐργωδεστέρας».\n\nΕἰ πολλά τά γεγονότα ἐστί, καί διάφορα πάντως τά γεγονότα ἐστίν, εἴπερ πολλά. Οὐ γάρ δυνατόν τά πολλά μή καί διάφορα εἶναι. Καί εἰ διάφορα ἐστι τά πολλά μή καί διαφόρους καί τούς οἷς κατ᾿ οὐσίαν ὑπάρχουσι λόγους νοητέον, οἷς μᾶλλον δι᾿ οὕς διαφέρουσι τά διαφέροντα· οὐ γάρ ἄν διέφερεν ἀλλήλων τά διαφέροντα, μή τῶν λόγων οἷς γεγόνασιν ἐχόντων διαφοράν. Εἰ τοίνυν ὥσπερ αἱ αἰσθήσεις φυσικῶς ἀντιλαμβανόμεναι τῶν αἰσθητῶν ἐξ ἀνάγκης κατά παραδοχήν πολλάς ποιοῦνται καί διαφόρους τῶν ὑποκειμένων καί ὑποπιπτόντων αὐταῖς τάς ἀντιλήψεις, οὕτω καί ὁ νοῦς πάντων φυσικῶς ἀντιλαμβανόμενος τῶν ἐν τοῖς οὖσι λόγων, οἷς ἀπείροις ἐνθεωρῶν ἐνεργείας Θεοῦ πολλάς ποιεῖται καί ἀπείρους, εἰπεῖν ἀληθές, τῶν ὧν ἀντιλαμβάνεται θείων ἐνεργειῶν διαφοράς, ἄτονον εἰκότως ἕξει τήν δύναμιν καί τήν μέθοδον ἄπορον τῆς ἐπιστημονικῆς ἐρεύνης τοῦ ὄντως ὄντος ἀληθοῦς, οὐκ ἔχων νοῆσαι πῶς ἐν ἑκάστῳ τῶν καθ᾿ ἑαυτό ἑκάστων λόγῳ καί ἐν πᾶσιν ὁμοῦ καθ᾿ οὕς ὑπάρχουσι τά πάντα λόγοις ὁ μηδέν ὤν τῶν ὄντων ἀληθῶς καί πάντα κυρίως ὤν καί ὑπέρ πάντα Θεός.","english":"From the same discourse, on the text, \"The word concerning God, the more perfect it is, the more difficult it is to attain, and the more it has conceptions, the more laborious are its solutions.\"\n\nIf the things that have come to be are many, and the things that have come to be are certainly diverse, if indeed they are many. For it is not possible for many things not to be also diverse. And if the many are diverse, one must understand that the principles according to which they exist in essence are also diverse—principles by which rather than through which the diverse things differ; for the diverse things would not differ from one another unless the principles by which they have come to be had a difference. If, then, just as the senses, naturally apprehending sensible things, of necessity by reception make many and diverse the apprehensions of the subjects that lie before them and fall under them, so too the intellect, naturally apprehending all the principles in existing things, beholding in them the infinite energies of God, makes many and, so to speak, infinite the differences of the divine energies it apprehends—then reasonably it will have its power enfeebled and its method without resource for the scientific inquiry into the truly existent true God, being unable to understand how in each individual principle of each individual thing, and in all together according to the principles by which all things exist, God, who is truly nothing of existing things and is properly all things and above all things, is present.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"Εἰ γοῦν πᾶσα θεία κατά τόν ἀληθῆ λόγον ἐνέργεια τόν Θεόν ἀμερῶς ὅλον δι᾿ ἑαυτῆς ἐν ἑκάστῳ καθ᾿ ὅνπερ τινά λόγον ἐστίν ἰδικῶς ὑποσημαίνει, τίς ἀκριβῶς ἐστιν ὁ νοῆσαί τε καί εἰπεῖν δυνάμενος, πῶς ἐν πᾶσί τε κοινῶς ὅλος καί ἐν ἑκάστῳ τῶν ὄντων ἰδιαζόντως, ἀμερῶς τε καί ἀμερίστως ἐστίν ὁ Θεός, μήτε ποικίλως συνδιαστελλόμενος ταῖς τῶν ὄντων οἷς ἔνεστιν ὡς ὤν ἀπείροις διαφοραῖς, μήτε οὖν συστελλόμενος κατά τήν τοῦ ἑνός ( ἰδιάζουσαν ὕπαρξιν, μήτε συστέλλων κατά τήν μίαν πάντων ἑνικήν ὁλότητα τάς τῶν ὄντων διαφοράς, ἀλλά πάντα ἐν πᾶσίν ἐστιν ἀληθῶς, μηδέποτε τῆς οἰκείας ἀμεροῦς ἁπλότητος ἐξιστάμενος; Καλῶς οὖν ὁ διδάσκαλος ἔφη τάς ἀντιλήψεις τοῦ περί θεότητος λόγου πολλάς εἶναι, ἐξ ὧν ὅτι ἐστί μόνον Θεός διδασκόμεθα, καί τάς λύσεις ἐργωδεστέρας, ἐξ ὧν πάλιν τί οὐκ ἔστι μανθάνομεν· πρός τό παῦσαι περιεργίας ἀνωφελοῦς καί βλαβερᾶς τούς ληπτόν\n\nοἰομένους τό θεῖον τοῖς διακένοις ἀναπλασμοῖς τῆς αὐτῶν διανοίας, ᾗ οὐδέ τό ἔσχατον τῶν ἐν τοῖς οὖσι καθ᾿ ὅν ἐστι καί ὑπάρχει λόγον ἀληθῶς ἐστι ληπτόν. ΠΒ (82)...» «ΔΙΑ ΤΟΥΤΟ ΜΟΝΑΣ ΑΠ' ΑΡΧΗΣ ΕΙΣ ΔΥΑΔΑ ΚΙΝΗΘΕΙΣΑ ΜΕΧΡΙ ΤΡΙΑΔΟΣ ΕΣΤΗ»","english":"If, then, by the true account every divine activity wholly and indivisibly signifies God through itself in each thing according to the particular principle by which it exists, who is able accurately to conceive and to state how God is wholly in all things in common and in each of existing things distinctly, indivisibly and without division, neither being variously contracted together with the infinite differences of the things in which he is present as existing, nor contracted according to the distinctive existence of the one, nor contracting the differences of existing things according to the single unified totality of all, but is truly all in all, never departing from his own indivisible simplicity? Well, then, did the teacher say that the apprehensions of the word concerning divinity are many, from which we are taught only that God is, and that the solutions are more laborious, from which again we learn what he is not—for the purpose of putting an end to useless and harmful curiosity on the part of those who think the divine is graspable by the empty fictions of their own mind, by which not even the last of existing things is truly graspable according to the principle by which it is and exists. PB (82)... \"Therefore the Monad, having been moved from the beginning into a Dyad, stood at a Triad.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"Ἐκ τοῦ περί Υἱοῦ πρώτου λόγου, εἰς τό, «Διά τοῦτο μονάς ἀπ᾿ ἀρχῆς εἰς δυάδα κινηθεῖσα μέχρι Τριάδος ἔστη».\n\nΠᾶν κατά φύσιν κινούμενον δι᾿ αἰτίαν πάντως κινεῖται, καί πᾶν τό δι᾿ αἰτίαν κινούμενον δι᾿ αἰτίαν πάντως καί ἔστι, πᾶν δέ τό δι᾿ αἰτίαν ὄν καί δι᾿ αἰτίαν κινούμενον ἀρχήν μέν εἶχε πάντως τοῦ εἶναι τήν δι᾿ ἥν ἔστι καί ἐξ ἧς πρός τό εἶναι ἤχθη αἰτίαν, τέλος δέ τοῦ κινεῖσθαι τήν αὐτήν δι᾿ ἥν κινεῖται καί πρός ἥν ἐπείγεται αἰτίαν. Πᾶν δέ τό δι᾿ αἰτίαν καί ὅν καί κινούμενον καί γενητόν πάντως. Εἰ δέ τοῦ κινουμένου τέλος ἐστίν ἡ δι᾿ ἥν κινεῖται αἰτία, ἡ αὐτή πάντως ἐστί τῇ δι᾿ ἥν γεγένηται καί ἔστιν αἰτίᾳ. Μία οὖν ἄρα πάντως τοῦ ὁπωσοῦν ὄντος καί κινουμένου κατά φύσιν ὡς ἀρχή καί τέλος αἰτία δι᾿ ἥν καί ἔστι καί κινεῖται πᾶν τό ὅν καί κινούμενον. Δραστήριος γάρ ὑπάρχουσα δύναμις καί ποιεῖ τά γινόμενα ( θεοπρεπῶς ὡς ἀρχή καί προβάλλεται, καί ἕλκει τά κινούμενα προνοητικῶς ὡς τέλος καί ὁρίζει. Εἰ δέ πᾶν κινούμενον καί γενητόν δι᾿ αἰτίαν ἔστι τε καί κινεῖται καί γεγένηται, πᾶν ὅ μή δι᾿ αἰτίαν ἐστίν οὐδέ ποιητόν ἐστιν, οὐδέ κινητόν δηλονότι. Οὐ γάρ κινεῖται τό παντάπασι μή ἔχον τοῦ εἶναι αἰτίαν. Εἰ δέ τό ἀναίτιον πάντως καί ἀκίνητον, ἀκίνητον ἄρα τό Θεῖον, ὡς τοῦ εἶναι μηδεμίαν ἔχον αἰτίαν, καί πάντων τῶν ὄντων ὑπάρχον αἰτίαν. Πῶς οὖν, ἴσως ἐρεῖ τις, ὁ θαυμαστός οὖτος διδάσκαλος κινούμενον εἰσάγει τό Θεῖον ἐν τοῖς προτεθεῖσι;","english":"From the first discourse on the Son, on the passage \"Therefore the Monad, having moved from the beginning into a dyad, stood at the Trinity.\"\n\nEverything that is moved according to nature is moved altogether through a cause, and everything that is moved through a cause altogether also exists through a cause; and everything that exists through a cause and is moved through a cause altogether had as the beginning of its being the cause through which it is and from which it was brought into being, and as the end of its motion the same cause through which it is moved and toward which it hastens. And everything that exists and is moved through a cause is altogether also generated. But if the end of what is moved is the cause through which it is moved, it is altogether the same as the cause through which it has come to be and is. One, therefore, is altogether the cause, as beginning and end, of what in any way exists and is moved according to nature—the cause through which everything that exists and is moved both is and is moved. For being an active power, it both makes the things that come to be (in a manner befitting God, as a beginning it brings them forth) and draws the things that are moved providentially, as an end, and sets their bounds. But if everything that is moved and generated exists and is moved and has come to be through a cause, then everything that is not through a cause is neither made nor, clearly, movable. For that which has absolutely no cause of its being is not moved. But if the uncaused is altogether also immovable, then the Divine is immovable, as having no cause of its being, and existing as the cause of all things that are. How then, someone might say, does this wonderful teacher introduce the Divine as moved in what has been set forth?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"Πρός ὅν ἐροῦμεν ὅτι παντός μᾶλλον ᾔδει, τό, Ἐκάστης τέχνης συνεκτικός λόγος, ἀκίνητος μένων παντάπασιν ἐφ᾿ ἑαυτόν, ἵνα παραδείγματι χρήσωμαι, καθ᾿ ἕκαστον εἶδος τῶν ὑπό τήν αὐτήν τέχνην μορφούμενος, κινεῖσθαι λέγεται τῷ κινεῖν μᾶλλον καθ’ ἑαυτόν τό τεχνούμενον ἤ τῷ κινεῖσθαι προφαινόμενος· ἤ, ὡς φῶς πρός τό ὁρᾷν τήν ὄφιν κινῶν λέγεται κινεῖσθαι, κινητικόν ὑπάρχον πάσης ὄψεως κυρίως ἤπερ κινητόν, οὕτω καί τό Θεῖον ἀκίνητον πάντη καθ᾿ οὐσίαν καί φύσιν ὑπάρχον, ὡς ἄπειρον καί ἄσχετον καί ἀόριστον, οἱονεί τις ἐπιστημονικός λόγος ἐνυπάρχων ταῖς τῶν ὄντων οὐσίαις λέγεται κινεῖσθαι, τῷ κινεῖν προνοητικῶς ἕκαστον τῶν ὄντων καθ᾿ ὅν κινεῖσθαι πέφυκε λόγον, καί ὡς αἴτιον πάντα τά κατηγορούμενα κατά τῶν ὧν ἐστιν αἴτιον ἀπαθῶς ἀναδεχόμενον. Ἀνελεῖται τοῦτο ζητήσας ὁ θεοφάντωρ καί μέγας Ἀρεοπαγίτης ἅγιος Διονύσιος ἐν οἷς φησι· \"Τί δήποτε τό Θεῖον οἱ θεολόγοι ποτέ μέν ἔρωτα, ποτέ δέ ἀγάπην, ποτέ δέ ἐραστόν καί ἀγαπητόν ἀποκαλοῦσι; \" Συμπεραίνει τόν λόγον οὐτωσί φάσκων· \" Ὅτιπερ τῷ μέν κινεῖται, τῷ δέ κινεῖ»· καί σαφέστερον εἰπεῖν, Ὥς μέν ἔρως ὑπάρχον τό Θεῖον καί ἀγάπη κινεῖται, ὡς δέ ἐραστόν καί ἀγαπητόν κινεῖ πρός ἑαυτό πάντα τά ἔρωτος καί ( ἀγάπης δεκτικά· καί τρανότερον αὖθις φάναι· Κινεῖται μέν ὡς σχέσιν ἐμποιοῦν ἐνδιάθετον ἔρωτος καί ἀγάπης τοῖς τούτων δεκτικοῖς, κινεῖ δέ ὡς ἑλκτικόν φύσει τῆς τῶν ἐπ᾿ αὐτῷ κινουμένων ἐφέσεως· καί πάλιν· Κινεῖ καί κινεῖται, ὡς διψῶν τό διψᾶσθαι, καί ἐρῶν τό ἐρᾶσθαι, καί ἀγαπῶν τό ἀγαπᾶσθαι. Κατά τοῦτον τόν τρόπον καί ὁ θεόφρων Γρηγόριός φησι·","english":"To whom we shall say that he knew better than anyone that the principle that holds each art together, remaining altogether unmoved in relation to itself—to use an example—while being formed according to each species of the things that fall under the same art, is said to be moved by moving the thing crafted rather than by being moved as it manifests itself; or, as light is said to be moved in relation to the eye that moves it to see, being properly the mover of all sight rather than the thing moved—so too the Divine, being altogether unmoved in essence and nature, as infinite and unrelated and undefined, is said to be moved as a kind of scientific principle existing within the essences of beings, by moving each of the beings providentially according to the principle by which it is naturally moved, and as a cause impassibly receiving all the predicates applied to those things of which it is the cause. This the great Dionysius the Areopagite, taught of God, abolishes when he asks: \"Why ever do the theologians call the Divine sometimes love, sometimes charity, sometimes beloved and lovely?\" He concludes the argument thus, saying: \"Because in one respect it is moved, and in another it moves\"; and to speak more clearly: as the Divine, being love and charity, is moved, and as beloved and lovely it moves all things receptive of love and charity toward itself; and again, more plainly: it is moved as implanting a dispositional relation of love and charity in those receptive of these things, and it moves as by nature drawing the desire of those who are moved toward it; and again: it moves and is moved, as thirsting to be thirsted for, and loving to be loved, and cherishing to be cherished. In this manner also Gregory, God-minded, says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"\"Μονάς ἀπ’ ἀρχῆς εἰς δυάδα κινηθεῖσα μέχρι Τριάδος ἔστη». Κινεῖται γάρ ἐν τῷ ταύτης δεκτικῷ νῷ, εἴτε ἀγγελικῷ, εἴτε ἀνθρωπίνῳ, δι᾿ αὐτῆς καί ἐν αὐτῇ τάς περί αὐτῆς ἐξετάσεις ποιουμένῳ, σαφέστερον εἰπεῖν, διδάσκει αὐτόν ἀμερίστως ἐν τῇ πρώτῃ προσβολῇ τόν περί μονάδος λόγον, ἵνα μή διαίρεσις τῷ πρώτῳ αἰτίῳ ἐπεισαχθῇ, προβιβάζει δέ αὐτόν καί τήν θείαν καί ἀπόῤῥητον τούτου γονιμότητα δέξασθαι, λέγουσα μυστικῶς\n\nτε καί κρυφίως αὐτῷ μή δεῖν ἄγονον εἶναι πώποτε φρονεῖν τοῦτο τό ἀγαθόν λόγου καί σοφίας, ἤ ἁγιαστικῆς δυνάμεως, ὁμοουσίων τε καί ἐνυποστάτων, ἵνα μή σύνθετον ἐκ τούτων ὑποληφθῇ τό Θεῖον ὡς συμβεβηκότων, καί οὐχί ταῦτα ὑπάρχον ἀεί πιστευθῇ. Κινεῖσθαι οὖν ἡ Θεότης λέγεται ὡς αἰτία τῆς καθ᾿ ὅν ὑπάρχει τρόπον ἐξετάσεως. Ἄνευ γάρ ἐλλάμψεως ἐπιβάλλειν θεότητι τῶν ἀμηχάνων ἐστί. Λέγεται δέ κινεῖσθαι πάλιν καί διά τήν κατά μέρος φανέρωσιν τοῦ περί αὐτῆς τελεωτέρου Λόγου κατά τήν ἁγίαν Γραφήν, ἀπό τοῦ Πατέρα ὁμολογεῖν ἀρχομένου, καί εἰς Υἱόν συνομολογεῖν Πατρί προβαίνοντος, καί Πατρί καί Υἱῷ συμπαραδέχεσθαι τό Πνεῦμα τό ἅγιον, καί συμπροσκυνεῖν τούς διδασκομένους ἐνάγοντος Τριάδα τελείαν μονάδι τελείᾳ, ἤγουν μίαν οὐσίαν καί θεότητα καί δύναμιν καί ἐνέργειαν ἐν τρισίν ὑποστάσεσιν.","english":"A Monad, having been moved from the beginning to a Dyad, stood still at a Triad.\" For it is moved in the mind that receives it, whether angelic or human, when that mind makes its examinations concerning it through it and in it—or, to speak more clearly, it teaches it without division, in the first contact, the principle concerning the Monad, so that no division be introduced into the first Cause; and it leads it forward also to receive the divine and ineffable fruitfulness of this, saying mystically and secretly to it that this good of reason and wisdom, or of sanctifying power—consubstantial and enhypostatic—must never be thought to be without offspring, lest the Divine be supposed to be composite from these as from accidents, and not rather be believed always to exist as these. The Godhead, then, is said to be moved as the cause of the examination according to the manner in which it exists. For to apply to the Godhead without illumination is among things impossible. It is said to be moved again also because of the partial manifestation of the more perfect Word concerning it according to the Holy Scripture, beginning with confessing the Father, advancing to acknowledging the Son together with the Father, and with the Father and the Son together receiving the Holy Spirit, and leading those who are taught to worship together a perfect Triad with a perfect Monad—that is, one substance and Godhead and power and energy in three hypostases.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"ΠΓ (83)...» «ΑΛΛ ΕΤΕΡΟΝ, ΟΙΜΑΙ, ΘΕΛΩΝ ΚΑΙ ΘΕΛΗΣΙΣ, ΓΕΝΝΩΝ ΚΑΙ ΓΕΝΝΗΣΙΣ,..».\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό· \" Ἀλλ᾿ ἕτερον, οἶμαι, θέλων καί θέλησις, γεννῶν καί γέννησις, λέγων καί λόγος, εἰ μή μεθύομεν· τά μέν ὁ κινούμενος, τά δέ οἷον ἡ κίνησις. Οὔκουν θελήσεως ( τό θεληθέν, οὐδέ τό γεννηθέν γεννήσεως ( οὐδέ γάρ ἕπεται πάντως ), οὐ δέ τό ἀκουσθέν ἐκφωνήσεως, ἀλλά τοῦ θέλοντος καί τοῦ γεννῶντος καί τοῦ λέγοντος. Τά τοῦ Θεοῦ δέ καί ὑπέρ πάντα ταῦτα, ᾧ γέννησίς ἐστιν ἴσως ἡ τοῦ γεννᾷν θέλησις».\n\nΠρός τούς Ἀρειανούς πάντα κινοῦντας τρόπον πρός τό εὐεπίβατον αὐτοῖς εἶναι τήν κατά τοῦ Μονογενοῦς βλασφημίαν, καί λέγοντας θελήσεως, ἀλλ᾿ οὐ Πατρός Υἱόν εἶναι τόν μονογενῇ Υἱόν, ταῦτα φησιν ὁ σοφός διδάσκαλος, εὐδιάλυτον οὖσαν δεικνύς πᾶσαν αὐτῶν ἐντεῦθεν τήν κατά τῆς ἀληθείας μηχανήν. Εἰ γάρ τάς τῆς ψυχῆς δυνάμεις, ἄς ἴσως φαίη τις εἶναι συμπληρωτικάς τῆς οὐσίας αὐτῆς, δύνασθαι μέν ταύτας ἐνεργεῖν λέγομεν ἐν ᾗ σύνεισιν οὐσίᾳ, μή μέντοι καί κινεῖσθαι πάντως κατ᾿ ἐνέργειαν ἀποτελεσματικήν χωρίς τῆς τοῦ θέλοντος ἐπινεύσεως δύνασθαι. Εἰ δέ καί δοθείη καθ᾿ ὑπόθεσιν τό ἴδιον ἐθέλειν αὐτάς ἐνεργεῖν ἐκ τῆς φυσικῆς κινήσεως, χωρίς τῆς τοῦ ταύτας, ἵν᾿ οὕτως εἴπω, κεκτημένου ῥοπῆς μηδέν ἰσχεῖν αὐτάς καθάπαξ ἀποτελεσματικῶς ἐνεργεῖν τῆς ἰδίας ὁρμῆς. Οὐ γάρ ἀκολουθεῖ πάντως τῇ δυνάμει τό ἔργον, μή ἐχούσῃ τήν τοῦ οὗ ἐστι δύναμις ῥοπήν, συνεισφέρουσαν αὐτῇ τό κατ᾿ ἐνέργειαν ἐν πράγματι τέλος, καθ᾿ ἑαυτήν οὔσῃ ἀνυποστάτῳ.","english":"From the same discourse, on the passage: \"But another, I think, is the one willing and willing is another, the one begetting and begetting, the one speaking and word, unless we are drunk; some things belong to the one moved, others are as it were the motion. Therefore the thing willed is not of the will, nor is the thing begotten of the begetting (for it does not altogether follow), nor is the thing heard of the utterance, but of the one willing and the one begetting and the one speaking. But in the case of God these things are also beyond all these, for whom begetting is perhaps the will to beget.\"\n\nAgainst the Arians, who set every device in motion so that their blasphemy against the Only-Begotten may be easy for them to advance, and who say that the Only-Begotten Son is a son of the will and not of the Father, the wise teacher says these things, showing that from this point every contrivance of theirs against the truth is easily dissolved. For if we say that the powers of the soul, which someone might perhaps claim are constitutive of its essence, can indeed operate in the essence with which they coexist, yet they cannot altogether be moved with an effective operation apart from the assent of the one willing. And even if it were granted by hypothesis that they operate of their own will from natural motion, apart from the inclination of the one who possesses them, so to speak, they can by no means attain to operating effectively of their own impulse. For the work does not altogether follow the power when it does not have the inclination of the one whose power it is, contributing to it the end in actual deed, since it is in itself without subsistence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"Μάτην τήν θέλησιν προεβάλοντο, μή οὖσάν τινος ἀποτελεστικήν, χωρίς τοῦ αὐτήν ἔχοντός τε και θέλοντος. Καί τοῦτό ἐστιν ὅ φησιν ὁ διδάσκαλος. Οὐδέ γάρ ἕπεται πάντως δηλονότι τῇ θελήσει τό θεληθέν, καί ταῖς λοιπαῖς ὡσαύτως τά λοιπά, χωρίς τῆς τοῦ ταύταις ὑποκειμένου ἐν ᾧ καί εἰσί συνεισφορᾶς. Εἰ τοίνυν ἐκ τῶν καθ᾿ ἡμᾶς παραδειγμάτων τεκμαίρεσθε τά θεῖα, ὦ οὗτοι, δέξασθε ταῖς ὑμῶν γοῦν αὐτῶν στοιχοῦντες ( ὑποθέσεσι τῶν ἅμα πάντως εἶναι τά κατά τήν μέσην σχέσιν ἀλλήλοις συνόντα, λέγω δή τόν θέλοντα καί τό θεληθέν, τόν γεννῶντα καί τό γεννηθέν, κατά τήν σχέσιν, φημί δέ τήν θέλησιν καί τήν γέννησιν, ἀλλήλοις συνόντα. Ὡς γάρ τοῦ ὁρῶντος καί τοῦ ὁρωμένου χωρίς οὐκ ἔστιν ὅρασις, οὔτε τοῦ νοοῦντος καί τοῦ νοουμένου νόησις, οὕτως οὐδέ τοῦ γεννῶντος καί τοῦ γεννωμένου γέννησις, οὐδέ τοῦ θέλοντος καί τοῦ θελομένου θέλησις, ὅτι μηδέ ἕπεται θελήσει τό θεληθέν, ὡς ἐδείχθη, χωρίς τῆς τοῦ θέλοντος συνεισφορᾶς. Εἰ δέ τῶν ἅμα ταῦτά ἐστι κατά τήν σχέσιν, ἀκίνητος γάρ ἡ ἐπ᾿ ἀμφοῖν σχέσις, ἅμα ἦν ἄρα τῷ γεννῶντι Πατρί, ἀεί ὄντι Πατρί, διά γεννήσεως, καί καθ᾿ ὑμᾶς ὁ γεννώμενος Υἱός, μή παραδεχόμενος καθ᾿ οἱονδήποτε τρόπον μεταξύ","english":"In vain they put forward the will, since it is not productive of anything without the one who has it and wills. And this is what the teacher says. For the thing willed does not in every case necessarily follow the will, and in the same way the other things do not follow the other faculties, without the contribution of the subject in which they also exist. If, then, you infer divine things from examples among us, O you there, accept, at any rate, by following your own hypotheses, that the things that exist in the middle relation are together with one another in every way—I mean the one who wills and the thing willed, the one who begets and the thing begotten, existing together with one another according to the relation, I mean the will and the generation. For just as there is no sight without the one seeing and the thing seen, nor thought without the one thinking and the thing thought, so neither is there generation without the one begetting and the thing begotten, nor will without the one willing and the thing willed, because the thing willed does not follow the will, as has been shown, without the contribution of the one willing. But if these things are together according to the relation—for the relation in both is unmoved—then the Son who is begotten was together with the Father who begets, who is always Father, through generation, even according to you, not admitting in any way a middle","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"αὐτοῦ καί τοῦ γεννῶντος Πατρός παρενθήκην χρόνου, καί οὐκ ἔτι θελήσεως ἐστιν Υἱός ὁ Υἱός, ἀλλά τοῦ γεννῶντος Πατρός.\n\nΚαί ταῦτα, φησίν, ἐκ τῶν καθ᾿ ἡμᾶς παραδειγμάτων εἰρήσθω, τά δέ τοῦ Θεοῦ καί ὑπέρ πάντα ταῦτα, ᾧ γέννησις ἴσως ἐστίν ἡ τοῦ γεννᾷν θέλησις. Ἀμφέβαλε δέ τοῦτο διά τοῦ \" Ἴσως\" ἐπιῤῥήματος διά τό καί ὑπέρ θέλησιν εἶναι τήν ἐκ τοῦ Πατρός τοῦ Υἱοῦ γέννησιν. Οὐ γάρ μεσάζεται θελήσει ἐκ τοῦ Πατρός ὁ Υἱός, οὐδέ προεπινοεῖται τοῦ Υἱοῦ καθ᾿ ὁτιοῦν ἡ τοῦ Πατρός θέλησις, ὅτι μηδέ προϋπῆν ὁ Πατήρ τοῦ Υἱοῦ, ὥσπερ οὐδέ νοῦς λόγου τοῦ ἐξ αὐτοῦ, οὔτε φῶς τοῦ ἀπαυγάσματος. Ἅμα γάρ τό εἶναι ἔχοντες καί θέλησιν μίαν ἔχουσιν ὅ τι Πατήρ καί ὁ ἐξ αὐτοῦ ἀνάρχως γεννηθείς Υἱός, ἁπλῆν τε καί ἀδιαίρετον, ὥσπερ οὖν καί οὐσίαν μίαν καί φύσιν. ΠΔ (84)...» «ΕΠΕΙ ΤΙ ΚΩΛΥΕΙ ΚΑΜΕ ΤΑΥΤΗΝ ΠΡΟΤΑΣΙΝ ΠΟΙΗΣΑΜΕΝΟΝ..». Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό· \"Ἐπεί τί κωλύει κἀμέ ταύτην πρότασιν ποιησάμενον τήν ὅτι, Ὁ Πατήρ μείζων τῇ φύσει, ( ἔπειτα προσλαβόντα τό, Φύσει δέ οὐ πάντως μεῖζον, οὐδέ Πατήρ, συναγαγεῖν, Τό μεῖζον οὐ πάντως μεῖζον, ἤ, Ὁ Πατήρ οὐ πάντως Πατήρ».","english":"of the Father who begets, an addition of time, and the Son is no longer a Son of will, but of the Father who begets.\n\nAnd let these things, he says, be spoken from examples among us, but the things of God are beyond all these, to whom begetting is perhaps the will to beget. But he expressed doubt about this through the adverb \"perhaps,\" because the generation of the Son from the Father is even beyond will. For the Son is not mediated from the Father by will, nor is the will of the Father preconceived before the Son in any respect, since the Father did not exist before the Son, just as mind does not exist before the word that is from it, nor light before the radiance. For having existence at the same time, they also have one will—the Father and the Son begotten from him without beginning—simple and undivided, just as indeed they have one substance and nature. ... \"Since what prevents me too, having made this proposition...\" From the same discourse, on the passage: \"Since what prevents me too, having made this proposition—that the Father is greater by nature, (then adding, 'but by nature not altogether greater, nor altogether Father,' to conclude, 'the greater is not altogether greater,' or, 'the Father is not altogether Father').","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"Ἐπειδήπερ μείζονα τῷ αἰτίῳ τοῦ Υἱοῦ τόν Πατέρα σοφῶς ὁ διδάσκαλος, ὡς τοῦ Πατρός ὄντος τοῦ Υἱοῦ, ἀλλ᾿ οὐκ ἐκ τοῦ Υἱοῦ τοῦ Πατρός ὑπάρχοντος, διωρίζετο, προσλαβόντες οἱ Ἀρειανοί τήν τό αἴτιον φύσει πρότασιν συνῆγον αὐτῷ κακούργως τό φύσει μεῖζον. Πρῶτον μέν ἐπιλύεται γενναίως τό παραλελογισμένως ὑπ᾿ αὐτῶν συναχθέν εἰπών· \" Οὐκ οἶδα πότερον ἑαυτούς παραλογίζονται, ἤ τούς πρός οὕς ὁ λόγος». Οὐ γάρ ἁπλῶς ὅσα κατά τινος λέγεται, ταῦτα καί κατά τοῦ ἀποκειμένου τούτῳ ῥηθήσεται· ἀλλά δῆλον κατά τίνος καί τίνα τοῦτ᾿ ἔστιν. Οὐ γάρ ὅσα κατά τοῦ αἰτίου ὡς αἰτίου, φησί, λέγεται, ταῦτα καί κατά τοῦ φύσει ῥηθήσεται. Οὐκ ἔστι γάρ λόγου τά κατά τινος φέρε εἰπεῖν σοφοῦ ἤ βασιλέως ὡς σοφοῦ ἤ ὡς βασιλέως λεγόμενα καί κατά τοῦ ὑποκειμένου τούτοις ῥηθῆναι, ὡς ἀνθρώπων, καί συμπαραλαμβάνειν ἀθέσμως τῷ τῆς οὐσίας ὅρῳ τῶν ὑποκειμένων τά κατά τῆς σοφίας ὡς σοφίας, καί τά κατά τῆς βασιλείας ὡς βασιλείας λεγόμενα, τά μηδέν καθόλου τῷ λόγῳ τῆς οὐσίας ἐπικοινωνοῦντα ὡς συστατικάς διαφοράς αὐτῆς καί συμπληρωτικάς τοῦ κατ᾿ αὐτήν ὅρου παραλαμβάνειν. Ἔπειτα σοφώτερον συμπλέξας αὐτοῖς ἐκ τῆς αὐτῶν προτάσεως συλλογισμόν περιτρέπει αὐτούς ἑαυτοῖς. Ἔχει δέ οὕτως· Ἐπεί τί κωλύει κἀμέ ταύτην πρότασιν ποιησάμενον τήν ὅτι, Ὁ Πατήρ μείζων τῇ φύσει, ἔπειτα προσλαβόντα τό, Φύσει δέ οὐ πάντως μεῖζον οὐδέ Πατήρ, ἐντεῦθεν συναγαγεῖν, Τό μεῖζον οὐ πάντως μεῖζον, ἤ, Ὁ Πατήρ οὐ πάντως Πατήρ.","english":"Since the teacher wisely distinguished the Father as greater in respect of the cause of the Son—as being the Father of the Son, but not the Father existing from the Son—the Arians, seizing on the premise \"cause by nature,\" craftily inferred alongside it \"greater by nature.\" First, then, he refutes with vigor the conclusion they had drawn fallaciously, saying: \"I do not know whether they are deceiving themselves or those to whom the argument is addressed.\" For not simply whatever is said of something will also be said of the subject underlying it; rather, it is clear of what and in what respect this is so. For not whatever is said of the cause as cause, he says, will also be said of it by nature. For it is not reasonable that things said of someone—say, of a wise man or a king as wise or as king—should also be said of the subjects underlying these, namely men, and that one should lawlessly include, in the definition of the essence of the subjects, the things said of wisdom as wisdom and of kingship as kingship, things that in no way share in the definition of the essence as constitutive differences of it and as completing the definition according to it. Then, more wisely still, weaving a syllogism against them from their own premise, he turns them against themselves. It runs as follows: Since what prevents me too from making this premise—that the Father is greater by nature—and then adding, \"But by nature it is not in every respect greater, nor Father,\" and from this concluding, \"The greater is not in every respect greater,\" or, \"The Father is not in every respect Father\"?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"Πρός δέ τό σαφέστερον ἡμῖν γενέσθαι καί συνεκτικώτερον διαγράψωμεν, εἰ δοκεῖ, σχήματι τό λεγόμενον, ἐκ μέν τῆς τῶν ἐναντίων ἐπιχειρήσεως ( ἀρχόμενοι, εἰς δέ τήν τοῦ Πατρός καταπαύοντες διδασκαλίαν.\n\nΠρότασις Ἀρειανῶν, ἤγουν Εὐνομιανῶν·\n\n«Εἰ φύσει αἴτιος ὁ Πατήρ τοῦ Υἱοῦ, μείζων δέ ὁ Πατήρ του Υἱοῦ, μείζων ἄρα τῇ φύσει ὁ Πατήρ τοῦ Υἱοῦ».\n\nἘπίλυσις τοῦ ἁγίου Πατρός ἡμῶν Γρηγορίου διά τῆς εἰς ἄτοπον ἀπαγωγῆς περιτρέποντος τούς ἐναντίου·\n\n«Εἰ φύσει μείζων καθ’ ὑμᾶς ὁ Πατήρ τοῦ Υἱοῦ, τό δέ φύσει οὐ πάντως μείζων ἤ Πατήρ. τό μεῖζον ἄρα οὐ μεῖζον, ἤ ὁ Πατήρ οὐ πάντως Πατήρ». Οὕτω περιτρέπονται τοῖς οἰκείοις ἑαλακότες μηχανήμασιν οἱ τήν ἀλήθειαν ἀπαναινόμενοι, κενοί κενῶς τῆς εὐσεβείας ἐκτιναχθέντες. Ἐπί γάρ τῶν τοιούτων λόγων τά συμπεράσματα τῶν προτάσεών εἰσι συστατικά, τῶν δέ συμπερασμάτων αἱ\n\nπροτάσεις ὑπάρχουσιν ὁριστικαί, οἷς περιπτώκασιν ἐκ πολλῆς ἀμαθίας οἱ ἑαυτούς οἰόμενοι σοφούς.\n\nΠΕ (85). ΕΣΤΩ ΔΕ ΚΑΙ ΕΝΕΡΓΕΙΑΣ, ΕΙ ΔΟΚΕΙ, ΟΥΔΕ ΟΥΤΩΣ ΗΜΑΣ ΑΙΡΗΣΕΤΕ..». Ἔστω δέ καί ἐνεργείας, εἰ δοκεῖ, οὐδέ οὕτως ἡμᾶς αἱρήσετε. Αὐτό δέ τοῦτο ἐνεργηκώς ἄν εἴη τό ὁμούσιον, εἰ καί ἄτοπος ἄλλως ἡ τῆς περί τοῦτο ἐνεργείας ὑπόληψις».","english":"So that what is said may become clearer and more coherent to us, if it seems good, let us set it out in the form of a diagram, beginning from the attack of the opponents and coming to rest in the teaching of the Father.\n\nProposition of the Arians, that is, the Eunomians:\n\n\"If the Father is by nature the cause of the Son, and the Father is greater than the Son, then the Father is by nature greater than the Son.\"\n\nSolution of our holy father Gregory, who overturns the opponents by reduction to absurdity:\n\n\"If, according to you, the Father is by nature greater than the Son, but that which is by nature is not altogether greater or Father, then the greater is not greater, or the Father is not altogether Father.\" Thus those who deny the truth are overturned, caught in their own devices, and, empty, are vainly cast out from piety. For in such arguments the conclusions are confirmatory of the premises, and the premises are definitive of the conclusions, in which those who think themselves wise have fallen through great ignorance.\n\nPE (85). \"Let it be also of energy, if it seems good—not even so will you capture us.\" Let it be also of energy, if it seems good; not even so will you capture us. But this very thing would be what has been effected—the homoousion—even if the supposition of energy concerning it is otherwise absurd.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"Ἐπειδή οἱ τήν γλῶσσαν ὡσεί ξυρόν κατά τῆς ἀληθείας ἠκονημένην ἔχοντες ἔλεγον δῆθεν ἐρωτῶντες· Ὁ Πατήρ οὐσίας ἐστίν, ἤ ἐνεργείας ὄνομα εἶναι τό, Πατήρ, ἐντεῦθεν συναγάγωσι τό ἑτερούσιον εἶναι τῷ Πατρί τόν Υἱόν, ὡς τῆς αὐτῆς οὐσίας δύο μή ἐπιδεχομένης καί διάφορα κυρίως ὀνόματα (εἰ γάρ τό Πατήρ οὐσίας ἐστίν ὄνομα, οὐκ ἄν ποτε ( τῆς αὐτῆς ὄνομα εἴη τό Υἱός)· εἰ δέ ἐνεργείας, σαφῶς τοῦ Πατρός ποιήμα τόν Υἱόν ὁμολογοῦντας δείξωσιν, ὡς ἐνέργημα, μετά τό τήν κυριολεξίαν ἀντιθετικῶς διελθεῖν εὐθέως πρός αὐτούς τόν διδάσκαλον εἰρηκότα οὔτε οὐσίας εἶναι τό Πατήρ ὄνομα, οὔτε ἐνεργείας, ἀλλά σχέσεως, καί τοῦ πῶς ἔχει πρός τόν Υἱόν ὁ Πατήρ, ἤ ὁ Υἱός πρός τόν Πατέρα, συμπεριφορικῶς ἐνήγαγεν εἰπών· \" Ἔστω καί ἐνεργείας, εἰ τοῦτο δοκεῖ», καί ἐπιφέρει· \"Αὐτό δέ τοῦτο ἐνηργηκώς ἄν εἴη τό ὁμοούσιον». Πῶς οὖν ἐνεργεῖ τό ὁμοούσιον; ζητήσαι τις ἄν τυχόν τῶν ἄγαν ἐξεταστικῶν καί μηδέν τῶν συμφερόντων ἀγνοεῖν ἀνεχομένων. Τοῦτο δέ κατά τοιόνδε τρόπον ὁμαλισθήσεται.","english":"Since those who have their tongue sharpened like a razor against the truth were saying, ostensibly in the form of a question: \"Is 'Father' a name of essence, or of activity?\" — and from this they draw the conclusion that the Son is of a different essence from the Father, on the ground that the same essence does not admit two properly distinct names (for if \"Father\" is a name of essence, then \"Son\" could never be a name of the same essence); but if it is a name of activity, they would clearly show the Son to be a work of the Father, as being an effect — therefore, after the teacher had gone through the strict sense of the terms in a contrary way and had said directly to them that \"Father\" is a name neither of essence nor of activity, but of relation, and of how the Father stands toward the Son, or the Son toward the Father, he brought this in by way of concession, saying: \"Let it be of activity, if this seems good,\" and he adds: \"But in doing this very thing, he would have effected the consubstantial.\" How, then, does one effect the consubstantial? One of the very inquisitive might perhaps ask this — one of those who cannot bear to be ignorant of anything useful. But this will be smoothed out in the following way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"Δύο καθόλου τάς ἐνεργείας εἶναί φασιν ἐν τοῖς οὖσι, μίαν μέν τήν προάγουσαν ἐκ τῶν ὄντων φυσικῶς τά ὁμογενῆ καί ὁμοούσια καί ἑαυτοῖς πάντη ταὐτά. Καθ᾿ ἥν συμπεριενεχθείς τοῖς λογολέσχαις ἐπιεικῶς πρός τό μικρόν γοῦν ἐπισχεῖν αὐτούς τοῦ βλασφημεῖν φησιν ὁ διδάσκαλος. \" Ἔστω δέ καθ᾿ ὑμᾶς», κατά τόν ἀποδοθέντα σκοπόν τοῦ λόγου, \" καί ἐνεργείας ὄνομα ὁ Πατήρ. Οἷς ἐπάγει· \"Αὐτό δέ τοῦτο ἐνηργηκώς ἄν εἴη ὁ Πατήρ», δηλονότι τό ὁμοούσιον, ὡς ἐνέργειαν οὐσιωδῶς ὑφεστῶσαν καί ζῶσαν,ὥσπερ οὖν ἀμέλει καί λόγον ζῶντα καί δύναμιν καί σοφίαν αὐθυπόστατον τόν μονογενῆ Θεοῦ Λόγον καί Υἱόν τοῦ Πατρός εἰρήκασιν οἱ θεόφρονες τῆς ἀληθείας διδάσκαλοι. Τήν δέ ἑτέραν ἐνέργειάν φασιν εἶναι τῶν ἐκτός ἀπεργαστικήν, καθ᾿ ἥν περί τι τῶν ἔξωθεν καί ἑτερούσιων ἐνεργῶν τις ἕτερόν τι τῆς ἰδίας οὐσίας ἀλλότριον ἐκ προϋποκειμένη ὕλης τινός κατασκευάζει. Ταύτην δέ τήν ἐνέργειαν ταῖς τέχναις ἐπιστημονικῶς συγκεῖσθαί φασι. Περί ἧς ὁ θεόφρων διδάσκαλός φησι, \"Εί καί ἄτοπος ἄλλως», παρ᾿ ὅν ἐλήφθη δηλονότι τρόπον, \" Ἡ τῆς περί ( τοῦτο ἐνεργείας ὑπόληψις», καί μάλιστα ἐπί Πατρός καί Υἱοῦ λαμβανομένης, ἐφ᾿ ὧν οὐδέ τήν πρώτην κυρίως δέξασθε ὁ εὐσεβής ἀνέχεται νοῦς, διά τό καί ὑπέρ ταύτην εἶναι τήν ἐκ τοῦ Πατρός καί ἅμα τῷ Πατρί καί ἐν τῷ Πατρί ἄφραστον καί ἀπερινόητον ὕπαρξιν τοῦ Μονογενοῦς. Π (86)...» «...ΗΜΩΝ ΓΑΡ ΚΥΡΙΩΣ ΘΕΟΣ Ο ΘΕΟΣ, ΟΥ ΚΥΡΙΩΣ ΔΕ ΠΑΤΗΡ» Ἐκ τοῦ β´ περί Υἱοῦ λόγου, εἰς τό· \" Θεός δέ λέγοιτο ἄν οὐ τοῦ Λόγου, τοῦ ὁρωμένου δέ. Πῶς γάρ εἴη τοῦ κυρίως Θεοῦ Θεός;","english":"They say that there are two activities in general among existing things: one that naturally brings forth from existing things those of the same kind and same essence and altogether identical to themselves — by which activity, having been gently drawn in among the word-babblers so as at least to make them pause a little from their blasphemy, the Teacher says: \"Let 'Father,' according to you,\" in line with the stated aim of the argument, \"be also a name of activity.\" To which he adds: \"And the Father would have been active in this very thing\" — clearly the same-essence, as an activity substantially subsisting and living, just as indeed the God-minded teachers of truth have also called the only-begotten Word of God and Son of the Father a living word and a power and a self-subsistent wisdom. The other activity, they say, is productive of external things, by which someone, acting upon something external and of a different essence, constructs something else alien to his own essence from some pre-existing matter. And this activity, they say, is scientifically composed in the arts. Concerning which the God-minded Teacher says: \"Even if otherwise out of place\" — clearly in the manner in which it was taken — \"the supposition of the activity concerning this,\" especially when taken in relation to Father and Son, in whose case the pious mind does not accept even the first in a strict sense, because the ineffable and incomprehensible existence of the Only-begotten from the Father and together with the Father and in the Father is beyond even this. P (86)... \"...FOR GOD IS STRICTLY OUR GOD, BUT NOT STRICTLY FATHER.\" From the second discourse on the Son, on the text: \"But he would be called God not of the Word, but of the one seen. For how could he be God of the strictly so-called God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"ὥσπερ καί Πατήρ οὐ τοῦ ὁρωμένου, τοῦ Λόγου δέ. Καί γάρ ἦν διπλοῦς, ὥστε τό μέν κυρίως ἐπ᾿ ἀμφοῖν, τό δέ οὐ κυρίως· ἐναντίως δέ ἐφ᾿ ἡμῶν ἔχει. Ἡμῶν γάρ κυρίως Θεός ὁ Θεός, οὐ κυρίως δέ Πατήρ».\n\nΤό μέν κυρίως ἐπ᾿ ἀμφοῖν θετέον, τοῦ, Πατήρ, καί τοῦ, Θεός, ὡς ἀμφοῖν ἐπί Χριστοῦ κυρίως λέγεσθαι δυναμένων διά τήν μίαν ὑπόστασιν. Χριστοῦ γάρ Πατήρ κυρίως ἐστίν ὁ Θεός, ὡς Υἱοῦ καί Θεοῦ Λόγου καί ἑνός τῆς ἁγίας Τριάδος ὑπάρχοντος\n\nκαί μετά τήν σάρκωσιν, καί Θεοῦ τοῦ αὐτοῦ Χριστοῦ πάλιν κυρίως ἐστίν, ὡς ἀνθρώπου κατά ἀλήθειαν ὄντος διά τήν σάρκα, καί ἑνός τῶν ἀνθρώπων χρηματίζοντος· τά γάρ τῶν μερῶν τοῦ ἐξ αὐτῶν ὅλου κυρίως κατηγορεῖται, ὡς ἐπιδεχομένου πάντα κυρίως τά φυσικῶς προσόντα τοῖς μέρεσιν, ἐξ ὧν καί ὑφέστηκε. \"Τό δέ οὐ κυρίως ὡσαύτως ἐπ᾿ ἀμφοῖν\" ληπτέον, τοῦ, Θεός, καί τοῦ, Πατήρ ὡς ἀμφοῖν ἐπί Χριστοῦ κυρίως λεχθῆναι μή δυναμένων, διά τήν φυσικήν διαφοράν τῶν ἐξ ὧν καί ἐν αἷς συνέστηκε φύσεων. Τά γάρ τῷ κατά σύνθεσιν ὅλῳ προσόντα θατέρου τῶν ἑαυτοῦ μερῶν οὐδέποτε κυρίως κατηγορηθήσεται. \" Ἐναντίως\" δέ \" ἤ ἐφ᾿ ἡμῶν ἔχει», τουτέστιν ἔμπαλιν καθώς ἐφ᾿ ἡμῶν ἔχει. Ἡνίκα γάρ τήν διαφοράν θεωρῶ τῶν φύσεων, ( καί τήν αὐτῶν κατ᾿ ἐπίνοιαν ποιοῦμαι διάκρισιν, οὐ δύναμαι τό ἐπ᾿ ἀμφοῖν κυρίως τιθέναι, τοῦ, Πατήρ, φημί καί τοῦ, Θεός. Οὐ γάρ κυρίως τοῦ Λόγου Θεός ἐστιν ὁ Πατήρ, οὐ δέ κυρίως Πατήρ τῆς σαρκός ἐστιν ὁ Θεός.","english":"Just as he is not Father of the visible man, but of the Word. For he was double, so that the one term applies properly to both, the other not properly; but with us it is the opposite. For God is properly our God, but not properly our Father.\n\nThe \"properly\" must be posited of both, of \"Father\" and of \"God,\" since both can be said properly of Christ because of the one hypostasis. For God is properly the Father of Christ, as he is Son and God the Word and one of the Holy Trinity\n\neven after the incarnation, and he is again properly God of the same Christ, as he is truly a man because of the flesh, and is reckoned as one of men; for the things belonging to the parts are properly predicated of the whole composed of them, since it properly admits all the things that naturally belong to the parts from which it has its subsistence. \"And the 'not properly' is likewise to be taken of both,\" of \"God\" and of \"Father,\" as both cannot be said properly of Christ, because of the natural difference of the natures from which and in which he consists. For the things that belong to a whole by composition will never be properly predicated of one of its own parts. And \"it is the opposite with us,\" that is, the reverse of how it is with us. For whenever I contemplate the difference of the natures, and make their distinction by concept, I cannot place \"properly\" of both, I mean of \"Father\" and of \"God.\" For the Father is not properly God of the Word, nor is God properly Father of the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"\" Ἐναντίως δέ», τουτέστιν ἔμπαλιν δέ, ἤ ἀντιστρόφως δέ, τοῦ τε \"κυρίως\" δηλονότι καί \"οὐ κυρίως», ἐπί τε τῆς ἑνώσεως καί τῆς μίας ὑποστάσεως, ἐπί τε τῆς διαφορᾶς τῶν φύσεων καί τῆς κατ᾿ ἐπίνοιαν αὐτῶν διακρίσεως λαμβανομένων, ὡς τῆς μέν μίαν ὑποστάσεως κυρίως Θεόν καί Πατέρα λεγόμενον, ὡς ἑνός Χριστοῦ, τόν Θεόν ἐπιδεχομένης, κατά τήν ἀποδοθεῖσαν αἰτίαν, τῆς δέ κατ᾿ οὐσίαν διαφορᾶς τῶν φύσεων ἔμπαλιν τό μή κυρίως ἐπιδεχομένης, καθώς ἐφ᾿ ἡμῶν ἔχει. Ἡμῶν γάρ κυρίως μέν Θεός ὁ Θεός, ὥσπερ καί τῆς τοῦ Λόγου σαρκός, οὐ κυρίως δέ Πατήρ, ὥσπερ οὐδέ τῆς τοῦ Λόγου σαρκός. Ἐνηλλαγμένως οὖν τά τοῦ ὅλου τοῖς μέρεσι, καί τῷ ὅλῳ τά τῶν οἰκείων μερῶν ἐκφωτητέον, καί ἔσται ῥᾳδία καί σαφή ἡ τοῦ προκειμένου κατάληψις. Καί ἵνα σαφέστερον γένηται τό λεγόμενον, ἡνίκα μέν ὡς ὑπόσταστις ὁ Χριστός θεωρεῖται, τό \" κυρίως ἐπ᾿ ἀμφοῖν», τοῦ, Θεός, λέγω καί τοῦ, Πατήρ, θετέον, ἡνίκα δέ διά τήν ἀσύγχυτον ὕπαρξιν τῶν ἐν οἷς καί ἐξ ὧν ἐστιν αἱ τοῦ Χριστοῦ φύσεις θεωροῦνται, τό \" ἔμπαλιν\" θετέον, ὅπερ ἐστί τό μή κυρίως, καθώς ἐφ᾿ ἡμῶν ἔχει. Καί δηλοῖ τοῦτο σαφῶς λέγων ὁ διδάσκαλος διά τοῦ ἐπαγαγεῖν, \" Καί τοῦτο ποιεῖ τοῖς αἱρετικοῖς τήν πλάνην, ἡ τῶν ὀνομάτων ἐπίζευξις, ἐπαλλατομένων τῶν ὀνομάτων διά τήν σύγκρασιν». Σημεῖον δέ, ἡνίκα αἱ φύσεις διίστανται ταῖς ἐπινοίαις, συνδιῄρηνται καί τά ὀνόματα.","english":"Conversely,\" that is, in reverse, or inversely, of both \"properly\" and \"not properly,\" taken in relation to the union and the one hypostasis, and in relation to the difference of the natures and their distinction according to conception, so that the one hypostasis properly receives the name God and Father, as of one Christ, according to the cause that has been assigned, while the difference of the natures according to essence inversely receives \"not properly,\" just as it is with us. For God is properly our God, as also of the flesh of the Word, but not properly Father, as also not of the flesh of the Word. Therefore the things of the whole must be predicated in exchange for the parts, and the things of its own parts for the whole, and the understanding of what is set before us will be easy and clear. And so that what is said may become clearer: whenever Christ is contemplated as a hypostasis, \"properly\" must be posited of both—of \"God,\" I mean, and of \"Father\"; but whenever, on account of the unconfused existence of the things in which and from which Christ's natures are, the natures are contemplated, \"inversely\" must be posited, which is \"not properly,\" just as it is with us. And the teacher makes this clear by adding, \"And this produces error for the heretics—the coupling of the names, the names being interchanged on account of the commingling.\" And the sign is that whenever the natures are divided by conceptions, the names are divided along with them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"Τουτέστιν, ἕως ὑπόστασιν μίαν σκοπεῖς τόν Χριστόν, ἡ κατ᾿ ἐπαλλαγήν τῶν ὀνομάτων ἐπίζευξίς ἐστιν ἀδιαίρετος, ἐπειδάν δέ ταῖς ἐπινοίαις διαστήσης τάς συμπλούσας τήν μίαν ὑπόστασιν τοῦ Χριστοῦ φύσεις, συνδιεῖλε ταῖς φύσεσι καί τά ὀνόματα· ἤ πάλιν, ἐπείπερ τήν φύσιν διπλοῦς ὁ Χριστός, ἄμφω κατηγορεῖται αὐτοῦ, τό Θεός καί Πατήρ, ( κυρίως μέν ἡνίκα συνεκφωνεῖται καταλλήλως ταῖς φύσεσι τά ὀνόματα, οὐ κυρίως δέ ὅταν ἡ κατά φύσιν ἑκατέρου τῶν ἐξ ὧν ἐν οἷς τε καί ἅπερ ἐστί θατέρῳ διά τήν μίαν ὑπόστασιν ἐπηλλαγμένως ἀντιδίδοται κτῆσις. Ὅπερ ποιεῖν μή γινώσκοντες, ἤ κυρίωτερος εἰπεῖν μή ἀνεχόμενοι, οἱ τότε καί οἱ νῦν αἱρετικοί τόν μονογενῆ Θεόν Λόγον βλασφημεῖν οὐ παραιτοῦνται, οἱ μέν εἰς κτίσμα κατάγοντες διά τά ἀνθρώπινα, οἱ δέ τήν οἰκονομίαν συγχέοντες διά τήν ἄρνησιν τῶν ἐξ ὧν ἐστι φύσεων.\n\nἌλλος δέ πάνυ τά θεῖα σοφός τοῦτον ἐρωτηθείς παρ᾿ ἐμοῦ τόν τόπον ἔφη· Τό μέν \"κυρίως», τό δέ \"οὐ κυρίως ἐπ᾿ ἀμφοῖν», τῆς αὐτῆς ἐστι κατηγορίας τῆς σχετικῆς, εἴτε τῆς Πατήρ, εἴτε τῆς Θεός, ἤ καί ἑκατέρας, ὡς ἐφ᾿ ἑνός Χριστοῦ τιθεμένης, τοῦ συνεστῶτος ἐκ δυοῖν τῶν ἐναντίων, \"κυρίως\" καί \"οὐ κυρίως\". Εἰ μέν Θεός ὁ Πατήρ τοῦ Χριστοῦ λεχθείη κατά τήν ἐπίνοιαν τῶν δύο φύσεων, \"κυρίως\" μέν τοῦ κτίσματος ἄν λέγοιτο, \"οὐ κυρίως\" δέ τοῦ Θεοῦ Λόγου. Ὁμοίως δέ καί ἐκ τῶν ἐναντίων Πατήρ \" κυρίως\" τοῦ Λόγου, τοῦ δέ κτίσματος \"οὐ κυρίως», καθά καί ἐφ᾿ ἡμῶν ἔχει ταῦτα λεγόμενα. Ἡμῶν γάρ \" κυρίως \" μέν Θεός, \"οὐ","english":"That is, as long as you look upon Christ as one hypostasis, the conjunction of the names by interchange is indivisible; but when by mental conceptions you separate the natures that combine the one hypostasis of Christ, the names are divided together with the natures. Or again, since Christ is double in nature, both are predicated of him—God and Father—properly when the names are uttered together in a manner corresponding to the natures, but not properly when the possession belonging by nature to each of those from which, in which, and which he is is interchangedly attributed to the other because of the one hypostasis. Not knowing how to do this, or rather not enduring to speak more properly, the heretics of that time and of now do not shrink from blaspheming the only-begotten God the Word—some dragging him down to a creature because of the human things, others confounding the economy because of the denial of the natures from which he is.\n\nBut another man, altogether wise in divine things, when I asked him about this passage, said: The \"properly\" and the \"not properly\" applied to both belong to the same relative predication, whether of \"Father\" or of \"God,\" or even of each, as being applied to one Christ, who consists of two opposites, \"properly\" and \"not properly.\" If the Father of Christ be called God according to the conception of the two natures, he would be called \"properly\" of the creature, but \"not properly\" of God the Word. Likewise, conversely, he is \"properly\" Father of the Word, but \"not properly\" of the creature, just as these things are said also in our own case. For of us he is \"properly\" God, but \"not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"κυρίως\" δέ Πατήρ. Ταύτην ἀποδεξάμενος ἐγώ τοῦ σοφοῦ τήν ἐπιβολήν ὡς καλῶς ἔχουσαν συνεῖδον ἐνταγῆναι τῷ γράμματι.\n\nΠΖ (87)...».ΛΑΜΒΑΝΕΙΝ ΑΥΤΟΝ, ΔΗΛΑΔΗ ΤΟΝ ΧΡΙΣΤΟΝ, ΖΩΗΝ, Ή ΚΡΙΣΙΝ..». Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, \" Λαμβάνειν αὐτόν, δηλαδή τόν Χριστόν, ζωήν, ἤ κρίσιν, ἤ κληρονομίαν ἐθνῶν, ἤ ἐξουσίαν πάσης σαρκός, ἤ δόξαν, ἤ μαθητάς, ἤ ὅσα λέγεται», καί τούτοις ἐπαγαγεῖν τόν διδάσκαλον ὅτι, \" Καί τοῦτο τῆς ἀνθρωπότητος, εἶτα προσεπαγαγεῖν», \" Εἰ δέ καί τῷ Θεῷ δοίης, οὐκ ( ἄτοπον. Οὐ γάρ ὡς ἐπίκτητα δώσεις, ἀλλ᾿ ὡς ἐξαρχῆς συνυπάρχοντα, καί λόγῳ φύσεως, ἀλλ᾿ οὐ χάριτος».\n\nΠρός ἐμαυτόν περί τούτου πολλάκις διαπορήσας, πῶς καί τίνι λόγῳ, καθώς φησιν ὁ διδάσκαλος, ὅ κατά φύσιν ἔχει λαμβάνειν ὁ Θεός λέγεται, καί μή δυνηθείς ἐμαυτόν πληροφορῆσαι, τέλος καλῶς ἔχειν ἔρεσθαι γέροντα σοφόν διέγνων, ὅστις τόν περί τούτου λόγον ἐπιστημόνως μάλα διΐθυνεν οὐτωσί λέγων, ὅτιπερ καθ᾿ ὑπόθεσιν εἰδῶμέν τινα σαφηνίζοντά τισι τάς τῶν ὄντων φύσεις, ἐρεῖν πρός αὐτούς· Δῶμεν τῷ Θεῷ τῷ παντοδύναμον, τό σοφόν, τό ἀγαθόν, τό δίκαιον· ὡσαύτως τῇ κτίσει τό δοῦλον, τό ὑπήκοον, τό περιγραπτόν, τό ἐκ μή ὄντων ὑποστῆναι, καί τά τούτοις ἀκόλουθα, ὡς τῆς φύσεως ἑκάστου ἐν ταῖς κοιναῖς ἐννοίαις ἀπαιτούσης τά ἴδια. Φάσκων οὖν ὁ τυχών τό· \"Δῶμεν τῷ Θεῷ», οὐχί τό μή προσόν αὐτῷ παρεῖχεν, ἀλλ᾿ ὅπερ ἡ φύσις ἔχει. Τοῦτο γάρ τό \"Δῶμεν\" σημαίνει οἷον τό διορίζειν τήν φύσιν διά τῶν αὐτῇ προσόντων ἀπό τῶν μή τοιούτων.","english":"Properly\" however, \"Father.\" Having accepted this conception of the wise man as being well put, I saw fit that it be included in the writing.\n\n87. \"To receive him, that is, Christ, as life, or judgment.\" From the same discourse, on the passage, \"To receive him, that is, Christ, as life, or judgment, or inheritance of nations, or authority over all flesh, or glory, or disciples, or whatever is said,\" and to this the teacher adds that \"this too belongs to the humanity,\" and then further adds, \"But if you also give it to God, it is not absurd. For you will not give them as things acquired, but as things coexisting from the beginning, and by reason of nature, not of grace.\"\n\nHaving often been perplexed within myself about this, in what way and by what reason, as the teacher says, God is said to receive what He has by nature, and being unable to satisfy myself, I finally decided it was well to ask a wise elder, who handled the account of this matter very learnedly, speaking as follows: that supposing we know of someone clarifying for certain people the natures of beings, he would say to them: Let us assign to God the almighty, the wise, the good, the just; likewise to creation the servile, the obedient, the circumscribed, the having subsisted from non-being, and the things that follow these, since the nature of each demands its own properties in the common conceptions. Saying therefore, \"Let us assign to God,\" the speaker did not supply what was not present in Him, but what nature has. For this \"Let us assign\" means, as it were, to distinguish the nature by its own properties from those that are not such.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"Τόν αὐτόν τρόπον κἀνταῦθα λέγοντα τόν διδάσκαλον εὐσεβῶς ἐκδέχου, \"Εἰ δέ καί τῷ Θεῷ δῶμεν», τουτέστι τῆς φύσεως τό προσόν αὐτῇ πρός τῶν διευκρινούντων τά πράγματα λαμβανούσης. ΠΗ (88)...».ΩΣ ΓΑΡ ΑΔΥΝΑΤΟΝ ΕΙΝΑΙ ΛΕΓΟΜΕΝ ΠΟΝΗΡΟΝ ΕΙΝΑΙ ΘΕΟΝ..». Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό· \" Ὡς γάρ ἀδύνατον εἶναι λέγομεν πονηρόν εἶναι Θεόν, ἤ μή εἶναι».\n\nΚαί τοῦτο τόν προλεχθέντα σοφόν ἐρωτήσας γέροντα ἔφη μή ἠρτῆσθαι τό \"μή εἶναι\" τῷ προλεχθέντι, ἵνα μή συναχθῇ τό εἶναι τόν Θεόν πονηρόν· \" Ὡς γάρ ἀδύνατον εἶναι λέγομεν πονηρόν εἶναι Θεόν, ἤ μή εἶναι\" πονηρόν, ἀλλ᾿ εἶναι πονηρόν, κατά κοινοῦ τοῦ \" πονηρόν\" κειμένου. Δύο γάρ ἀρνήσεις μίαν συγκατάθεσιν ἐπάγουσιν. Ἔστιν οὖν ἀρνητικόν τό \"ἀδύνατον», συμπλεκόμενον ( δέ τῷ \"μή εἶναι πονηρόν», συνάγει τό πονηρόν εἶναι. Ὅπερ οὐχ οὕτως ἔχει, μή γένοιτο. Ἀλλ᾿ ἕκαστον ἀπό ἰδίας ἀρχῆς ἔχει τόν εἱρμόν, ἵνα ᾗ τό κῶλον οὕτως ὁμαλιζόμενον, \" Ὡς γάρ ἀδύνατον εἶναι λέγομεν πονηρόν εἶναι Θεόν», καί στίξαι καί πάλιν ἄρξασθαι νοήματος ἑτέρου καί προσεπαγαγεῖν, \" Ἤ μή εἶναι», ἀντί τοῦ ἀνυπάρκτου εἶναι.","english":"In the same way here too, receive the teacher's words with piety: \"If we also grant it to God,\" that is, nature receiving what belongs to it from those who distinguish things clearly. 88. \"For as it is impossible,\" we say, \"for God to be evil...\" From the same discourse, on the passage: \"For as we say it is impossible for God to be evil, or not to be.\"\n\nAnd having asked that wise elder mentioned above, he said that the \"not to be\" is not attached to what was said before, lest there be gathered the conclusion that God is evil. \"For as we say it is impossible for God to be evil, or not to be\" evil, but to be evil, with \"evil\" predicated in common. For two negations bring in one affirmation. So \"impossible\" is negative, and when combined with \"not to be evil,\" it concludes that he is evil. Which is not so—may it not be! But each clause has its sequence from its own beginning, so that the clause, smoothed out thus: \"For as we say it is impossible for God to be evil,\" may be punctuated, and again a beginning made of another thought, and there be added, \"or not to be,\" in the sense of being non-existent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"ΠΘ (89)...».ΕΧΕΙΣ ΤΑΣ ΤΟΥ ΥΙΟΥ ΠΡΟΣΗΓΟΡΙΑΣ, ΒΑΔΙΖΕ ΔΙ ΑΥΤΩΝ..». Ἐκ τοῦ αὐτοῦ λόγους, εἰς τό, \"Ἔχεις τάς τοῦ υἱοῦ προσηγορίας, βάδιζε δι᾿ αὐτῶν, ὅσαι ὑψηλαί, θεϊκῶς, καί ὅσαι σωματικαί, συμπαθῶς, μᾶλλον δέ ὅλον θεϊκῶς, ἵνα γένῃ Θεός κάτωθεν ἀνελθών διά τόν κατελθόντα δι᾿ ἡμᾶς ἄνωθεν». Ὁ τόν νοῦν διά τῆς ὑψηλῆς θεωρίας κατά τήν ἑκάστου τῶν θείων ὀνομάτων ἐπίνοιαν καταφωτίσας καί πρός τόν ἀρχικόν ἑκάστου καί πνευματικόν λόγον ἀναγαγών τε καί μεταποιήσας, καί τοῖς ὑπέρ ἀρετῆς πόνοις τό φρόνημα τῆς σαρκός καθυποτάξας τῷ πνεύματι, ὑπήκοός τε μέχρι θανάτου γενόμενος, οὗτος ἀληθῶς\n\nβάδιζε \"διά τῶν θείων προσηγοριῶν\" ἀμέπτως κατά τε πνεῦμα καί σάρκα, τήν θείαν καί πρός Θεόν ἄγουσαν πορείαν ποιούμενος, \"ὑψηλῶς\" μέν κατά τήν μυστικήν θεωρίαν διά τῶν ὑψηλῶν ὀνομάτων, \"συμπαθῶς\" δέ κατά τήν πρακτικήν φιλοσοφίαν, διά τῶν σωματικῶν πρός τήν ἄνω λῆξιν ἐπειγόμενος, \"μᾶλλον δέ τό ὅλον θεϊκῶς», ὡς θεωρητικῆς οὔσης καί τῆς πράξεως καί λογικῆς χάριτος μή ἀμοιρούσης· ἀλλ᾿ ὅτου χάριν τήν πρός τήν σάρκα γνωμικήν ἀλλοτρίωσιν διά τῆς τελείας περιτομῆς τῶν αὐτῶν φυσικῶν κινημάτων εἵλετο σαφῶς ὑπαγορεύων ὅτιπερ, ἵνα γένηται καί αὐτός χάριτι Θεός, ὑπέρ τήν ὕλην κατά σάρκα διά τῆς πράξεως, καί κατά νοῦν διά θεωρίας ὑπέρ τό εἶδος, ἐξ ὧν ἡ τῶν ὄντων ὕπαρξις ὑφέστηκεν, ἑαυτόν καταστήσας, καί τό ὅλον εἰπεῖν, κατά τήν ἕξιν τῆς ἀρετῆς καί τῆς ( γνώσεως ἄϋλος καί ἀνείδεος πάντη γενόμενος, διά τόν δι᾿ ἡμᾶς ἐν ὕλῃ καί εἴδει καθ᾿ ἡμᾶς ἀληθῶς ἐξ ἡμῶν γενόμενον Θεόν Λόγον, τόν κατά φύσιν κυρίως ἄϋλον καί ἀνείδεον.","english":"You have the titles of the Son; walk by them: as many as are lofty, in a divine manner; and as many as are bodily, in a compassionate manner—or rather, wholly in a divine manner, so that you may become God, ascending from below because of the One who descended for our sake from above. The one who has illumined his mind through lofty contemplation according to the conception of each of the divine names, and has led it up and transformed it toward the original and spiritual principle of each, and who has subjected the mind of the flesh to the spirit by labors for the sake of virtue, and has become obedient even to death—this one truly walks \"through the divine titles\" blamelessly in both spirit and flesh, making the divine journey that leads to God: \"loftily\" indeed in accordance with mystical contemplation through the lofty names, and \"compassionately\" in accordance with practical philosophy, through bodily things hastening toward the lot above, \"or rather, the whole in a divine manner,\" since action too is contemplative and does not lack rational grace. But for this reason he chose the volitional alienation toward the flesh through the perfect circumcision of the same natural movements, clearly suggesting that, in order that he too might become God by grace, he placed himself above matter in the flesh through action, and in the mind through contemplation above form—from which the existence of beings subsists—and, to speak the whole, having become wholly immaterial and formless in the habit of virtue and knowledge, because of the God the Word who for our sake truly became, from us, in matter and form according to us—the One who by nature is properly immaterial and formless.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"Ἤ καί πάλιν τό· \"Μᾶλλον δέ ὅλον θεϊκῶς», διά τήν ἐγγενομένην αὐτῷ κατορθώσαντι τήν ἐφικτήν ἀνθρώποις ἀρετήν καί γνῶσιν, ἐκ τῆς πρός τόν Θεόν καί τόν πλησίον συμπαθείας, ἀπάθειαν, ὑπέρ τῆς τῶν ἄλλων ὀφειλῆς πάσχειν καί τήν ψυχήν ἑτοίμως προΐεσθαι, ὡς κηλίδων παντάπασιν ὑπάρχων ἐλεύθερος.\n\n(90)...».ΝΟΜΟΙ ΦΥΣΕΩΣ ΚΑΤΑΛΥΟΝΤΑΙ· ΠΛΗΡΩΘΗΝΑΙ ΔΕΙ ΤΟΝ ΑΝΩ ΚΟΣΜΟΝ..». Τοῦ αὐτοῦ, ἐκ τοῦ εἰς τά Γενέθλια λόγου, εἰς τό, «Νόμοι φύσεως καταλύονται· πληρωθῆναι δεῖ τόν ἄνω κόσμον. Χριστός κελεύει· μή ἀντιτείνωμεν». Κατά ἀλήθειαν οἱ νόμοι τῆς φύσεως καταλυθέντες τήν τοῦ ἄνω κόσμου πλήρωσιν εἰργάσαντο. Δηλονότι μή καταλυθέντων ἐλλιπής ἄν ὁ ἄνω κόσμος διέμεινε καί ἀπλήρωτος. Τίνες δέ οἱ καταλυόμενοι νόμοι τῆς φύσεως εἰσιν; Ἡ διά σπορᾶς σύλληψις καί ἡ διά φθορᾶς ἐστιν, ὡς οἶμαι, γέννησις, ὧν οὐδέτερον τήν ἀληθινήν τοῦ Θεοῦ σάρκωσιν καί τελείαν ἐνανθρώπησιν παντελῶς ἐχαρακτήρισε. Σπορᾶς γάρ ἀληθῶς ἡ σύλληψις, καί φθορᾶς γέγονε πάμπαν ἡ γέννησις, καθαρά καί ἀνέπαφος, καί διά τοῦτο Παρθένος καί μετά τόν τόκον τοῦ γεννηθέντος ἡ Μήτηρ, διά τοῦ τοκετοῦ μᾶλλον ἀπαθής διαμείνασα, ὅ καί παράδοξον καί πάντα φύσεως νόμον τε καί λόγον ἐκβεβηκός, καί Θεός ὁ ἐξ αὐτῆς σαρκί γεννηθῆναι καταξιώσας, διασφίγξας αὐτῇ μᾶλλον ὡς μητρί τά τῆς παρθενίας δεσμά διά τῆς γεννήσεως. Τό θαυμαστόν ὄντως καί πρᾶγμα καί ἄκουσμα, γέννησιν γενέσθαι βρέφους καί πρόοδον, τῶν γεννητικῶν κλείθρων τῆς τεκούσης μή ἀνοιγέντων.","english":"Or again, the phrase \"or rather, wholly in a divine manner\" refers to the impassibility that came to be in him because, having accomplished the virtue and knowledge attainable by human beings, out of compassion toward God and neighbor he was ready to suffer for the debt of others and to give up his soul, as one altogether free from stains.\n\n(90) ... \"The laws of nature are dissolved; the upper world must be filled.\" By the same author, from the discourse for the Nativity, on the text, \"The laws of nature are dissolved; the upper world must be filled. Christ commands; let us not resist.\" In truth, the laws of nature, having been dissolved, brought about the filling of the upper world. Clearly, had they not been dissolved, the upper world would have remained incomplete and unfilled. And what are the laws of nature that are dissolved? Conception through seed and, as I think, birth through corruption—neither of which at all characterized the true incarnation of God and his perfect becoming man. For truly the conception was by seed, and the birth came about entirely without corruption, pure and untouched; and for this reason the Mother was a virgin even after the birth of the child she bore, remaining rather impassible through the childbirth—a thing both paradoxical and surpassing every law and principle of nature—and God, who deigned to be born of her in the flesh, rather tightened for her, as a mother, the bonds of virginity through the birth. Truly a wondrous thing and wondrous report, that a birth and coming-forth of an infant should take place without the generative bars of the one giving birth being opened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"Ἔδει γάρ ὄντως, ἔδει τόν ποιητήν τῆς φύσεως δι᾿ ἑαυτοῦ τήν φύσιν ἐπανορθούμενον πρώτους καταλῦσαι τούς νόμους τῆς φύσεως, ( οἷς ἡ ἁμαρτία διά τῆς παρακοῆς τήν αὐτήν τοῖς ἀλόγοις ζώοις τούς ἀνθρώπους ἔχειν τῆς ἐξ ἀλλήλων διαδοχῆς ἰδιότητα κατεδίκασε, καί οὕτω τῆς πρώτης καί ὄντως θείας δημιουργίας τούς νόμους ἀνανεώσασθαι, ἵνα ὅπερ ὁ ἄνθρωπος ἐξ ἀπροσεξίας ὡς ἀσθενής ἠφάνισε, τοῦτο διά φιλανθρωπίαν ὁ Θεός ὡς δυνατός ἐπανορθώσηται. Εἰ τοίνυν οἱ διά τήν ἁμαρτίαν νόμοι τῆς φύσεως ἐν Χριστῷ κατελύθησαν, καί πᾶσα δουλοπρεπής τῶν παθῶν ἐπανάστασις διά τῆς παρουσίας τοῦ λόγου παντελῶς ἀπεγένετο, πληρωθῆναι δεῖ πάντως τόν ἄνων κόσμον, ὥς φησιν ὁ διδάσκαλος. Καί πρός τοῦτο μή ἀντιτείνωμεν. Εἰ γάρ ὁ παλαιός ὑπό τήν ἁμαρτίαν Ἀδάμ ψιλός ἄνθρωπος ὤν τούς πρώτους ἐν πνεύματι νόμους τῆς φύσεως διά τῆς παρακοῆς καταλύσας τόν κάτω κόσμον ἐπλήρωσε τῶν κατ᾿ αὐτόν σαρκί γεννηθέντων εἰς φθοράν, τῷ ὁμοιώματι τῆς αὐτοῦ παραβάσεως γενόμενος ἀρχηγός, καί οὐδείς ἀντερεῖ, πολλῷ μᾶλλον ὁ ἀναμάρτητος νέος, ὁ Ἀδάμ Χριστός ὁ Θεός τούς διά τήν ἁμαρτίαν ἐπεισαχθέντας τῇ φύσει νόμους τῆς ἀλογίας καταλύσας, ὡς Λόγος, τόν","english":"For it was truly necessary, it was necessary that the Maker of nature, setting nature right through himself, should first abolish the laws of nature (by which sin, through disobedience, condemned humans to have the same characteristic of succession from one another as irrational animals), and thus renew the laws of the first and truly divine creation, so that what man, from carelessness, as one weak, had destroyed, God, from love for humanity, as one mighty, might set right. If, then, the laws of nature that came about because of sin were abolished in Christ, and every slavish uprising of the passions utterly ceased through the presence of the Word, the world above must by all means be filled, as the teacher says. And let us not resist this. For if the old Adam, who was under sin, being a mere man, abolished the first laws of nature in the spirit through disobedience and filled the world below with those born of him in the flesh unto corruption, becoming a leader by the likeness of his own transgression—and no one will contradict this—how much more the sinless new Adam, Christ God, having abolished, as the Word, the laws of irrationality that were introduced into nature because of sin, the...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"ἄνων κόσμον πληρώσειεν ἄν δικαίως τῶν κατ᾿ αὐτόν εἰς ἀφθαρσίαν πνεύματι γεννωμένων, τῷ ὁμοιώματι τῆς αὐτοῦ ὑπακοῆς γενόμενος ἀρχηγός. Καί ἀπιστείτω μηδείς τῶν κἄν μικρός ἐπῃσθημένων τῆς τοῦ Θεοῦ δυναστείας καί τό μέγεθος αὐτῆς μή ἀγνοούντων. Οὕτω μέν οὖν ὁ ἄνω κόσμος πληροῦται τῶν κατά Χριστόν ἐν πνεύματι γεννωμένων, καί οὕτω πέρας δέχεται πρόσφορον ὁ κατά σάρκα νόμος καί τῆς κάτω γεννήσεως, καί πρός τόν ἄνω κόσμον πάντα ἀναῤῥυθμίζεται. Α (91). ΑΛΛΗ ΕΠΙΒΟΛΗ ΕΙΣ ΤΟ ΑΥΤΟ Ἄλλη ἐπιβολή εἰς τό αὐτό.\n\nἘπειδή δέ καί ἄλλον νοῦν πρός τούτοις ὁ τοῦ διδασκάλου λόγος ἔχων μοι φαίνεται, λεκτέον καί τοῦτον ὡς καθ᾿ ἡμᾶς ἐστι ( δυνατόν, Θεοῦ τόν λόγον ἰθύνοντος ἐν τοῖς Εὐαγγελίοις. Ἡ μόνη τῶν ὅλων αἰτία καί Θεός Ἰησοῦς ὁ ἐμός ἐν παραβολαῖς κρυφίως διδάσκων πρόβατον θείας ἑκατοντάδος ἀποφοιτῆσαν, καί δραχμήν θείας δεκάδος παραπολομένην, καί υἱόν ἄσωτον ἀφραδῶς τοῦ πατρός ἀποπηδήσαντα καί ἀδελφικῆς θείας δυάδος τήν ὁμόνοιαν λύσαντα τόν ἄνθρωπον ἐκάλεσε πρόβατον μέν ὡς προνοητόν, οἶμαι, καί ἀγόμενον, καί ταττόμενον, καί τριῶν χρειωδῶν τῷ κεκτημένῳ παρεκτικόν, μαλοῦ καί ἀμνοῦ γάλακτος, ὡς τρεφόμενόν τε καί τρέφοντα, τῷ λόγῳ τε καί τῷ τρόπῳ τῆς φυσικῆς θεωρίας, καί ἐνδυόμενον καί ἐνδύοντα τῷ τρόπῳ τῆς ἠθικῆς φιλοσοφίας, καί πλουτοῦντα καί πλουτίζοντα κατά τήν τοῦ ὁμοίου γέννησιν τῷ μυστηρίῳ τῆς ἀληθοῦς ἐποψίας· δραχμήν δέ, ὡς λαμπρόν καί βασιλικόν, καί τῷ τῆς εἰκόνος λόγῳ χαρακτηριστικόν τῆς θείας ἀρχετυπίας, καί ὅλης ὑπάρχοντα τῆς θεϊκῆς ὡραιότητος ὡς ἐφικτόν δεκτικόν·","english":"...would rightly fill the world above with those who are born in the Spirit according to him unto incorruption, having become the author of their obedience in the likeness of his own obedience. And let no one disbelieve, even of those who have perceived but little of the power of God and are not ignorant of its greatness. In this way, then, the world above is filled with those who are born in Christ in the Spirit, and in this way the law according to the flesh, and of the lower birth, receives its fitting end, and all things are readjusted toward the world above. A (91). Another Exposition on the Same. Another exposition on the same.\n\nSince the teacher's word seems to me to have yet another meaning besides these, this too must be stated as far as is possible for us, with God guiding the word in the Gospels. The sole cause of all things, my God Jesus, teaching secretly in parables, called man a sheep that had strayed from the divine hundred, and a drachma that had been lost from the divine ten, and a son who had recklessly leapt away from his father and had dissolved the concord of the divine brotherly pair. He called him a sheep as being, I think, provident, and led, and appointed, and furnishing three useful things to its possessor—wool and the milk of the lamb—as being both fed and feeding, by the word and the manner of natural contemplation, and being clothed and clothing by the manner of ethical philosophy, and being enriched and enriching according to the birth of like from like by the mystery of true vision; and a drachma, as bright and royal, and by the principle of the image bearing the stamp of the divine archetype, and being receptive, as far as is attainable, of the whole divine beauty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"υἱόν δέ, ὡς κληρονόμον τῶν πατρικῶν ἀγαθῶν καί ἰσότιμον τῷ πατρί κατά τήν ἐκ χάριτος δωρεάν.\n\nΤοῦτον δέ τόν ἄνθρωπον ὡς μέν πρόβατον πλανηθέντα ὁ προνοητής Θεός ζητήσας ὡς ποιμήν εὗρε, καί τοῖς οἰκείοις ὤμοις ἐπιθείς πρός τήν τῶν συννόμων ἐπανήγαγε μάνδραν· ὡς δέ εἰκόνα συγχωσθεῖσαν τοῖς πάθεσι καί τό ἀρχικόν κάλλος ἀχρειώσαντα ὡς σοφία τήν ἑαυτοῦ σάρκα λύχνου τρόπον ἐξάψας τῷ φωτί τῆς ἑαυτοῦ θεότητος ὁ Λόγος εὗρε, καί χαρᾶς ὑπόθεσιν μεγάλης ποιεῖται τήν εὕρεσιν, δι᾿ ἧς τῆς θείας δεκάδος τήν ἔλλειψιν ἀνεπλήρωσεν. Ὡς δέ υἱόν νεκρωθέντα τῇ ἁμαρτίᾳ καί ἀπολόμενον τῇ περί τόν Θεόν ἀγνωσίᾳ ὡς Πατήρ ἀγαθός ἐπιστρέφοντα προσήκατο, καί τῆς προτέρας ἀξίας ἐπιτίθησι πάλιν ἀνελλιπῶς τά γνωρίσματα, καί τό δή μέγιστον πάντων καί μυστικώτατον, τόν μόσχον θύει τόν σιτευτόν, ὅστις ποτέ ἦν ὁ μόσχος οὗτος καί ἡ τούτου παράδοξος θυσία (οἶμαι δέ ὅτι ὁ ἀκρότατός ἐστι τοῦ κατά τήν θείαν καί ἄῤῥητον πρόνοιαν ἀπερινοήτου ( καί ἀγνώστου τρόπου κρυφιώτατός τε καί ἀγνωστότατος Λόγος, καί ἡ τούτου θεοπρεπής τοῖς οὖσι μετάδοσις), καί χαρᾶς ἀῤῥήτου ποιεῖται κεφάλαιον τοῦ υἱοῦ τήν ἐπάνοδον, πληρώσασαν μεγαλοφυῶς τῶν υἱῶν τήν διάδα, ἥτις ποτέ ἐστιν αὕτη, καί ἡ πρό αὐτῆς δεκάς τῶν δραχμῶν, καί ἡ πρό ἐκείνης τῶν προβάτων ἑκατοντάς. Περί ὧν νῦν λέγειν, εἰ δοκεῖ, παραλείψωμεν, εὐκαιρότερον ἐν ἄλλοις μετ᾿ ἐμμελοῦς ἐξεργασίας τόν ἐφ᾿ ἑκάστῳ ἀριθμῷ μυστικῶς Θεοῦ διδόντος συνοψόμενοι λόγον.","english":"And \"son,\" as heir of the Father's goods and equal in honor to the Father according to the gift of grace.\n\nThis man, as a sheep that had gone astray, God the Provider sought and found as a shepherd, and placing him on his own shoulders he brought him back to the fold of those under the law; but as an image that had been buried in the passions and had debased its original beauty, the Word, as Wisdom, having kindled his own flesh like a lamp by the light of his own divinity, found him, and he makes the finding a cause of great joy, through which he filled up the deficiency of the divine decade. And as a son put to death by sin and lost in ignorance concerning God, as a good Father he received him when he returned, and he again sets upon him without fail the marks of his former worth, and—what is the greatest and most mystical of all—he sacrifices the fatted calf, whatever this calf once was and whatever its wondrous sacrifice (I think it is the highest Word of the divine and ineffable providence, of the incomprehensible and unknown manner, most hidden and most unknown, and his God-befitting impartation to existing things), and he makes the return of the son the sum of ineffable joy, having magnificently filled the pair of sons—whatever this pair once is—and the decade of drachmas before it, and the hundred of sheep before that. Concerning these things, if it seems good, let us now pass over speaking, summarizing more opportunely elsewhere, with fitting elaboration, the word that God mystically gives concerning each number.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"Εἰ τοίνυν ὡς μέν πρόβατον ὁ καλός ποιμήν τοῖς ὤμοις ἐπιθείς πρός τά σύννομα τόν ἄνθρωπον ἐπανήγαγε, καί ὡς δραχμήν διά τῆς εἰκόνος τήν βασιλικήν ἐκτύπωσιν ἔχοντα τόν ἄνθρωπον ὡς σοφία τοῦ Θεοῦ καί Πατρός καί δύναμις διά τῆς σαρκώσεως εὗρεν ὁ Κύριος καί Σωτήρ, καί ὡς υἱόν ἐπιστρέφοντα προσήκατο ὁ ἀγαθός καί πανοικτίρμων Πατήρ, καί ταῖς κατ᾿ οὐρανόν δυνάμεσι συναριθμήσας ἐγκατέταξεν, ἑκάστου τῶν ἐν τοῖς οὐρανοῖς ἀριθμοῦ πληρώσας τήν ἔλλειψιν διά τοῦ\n\nσωθέντος ἀνθρώπου, δῆλον ὡς τόν ἄνω κόσμον ἐπλήρωσε Χριστός ὁ Θεός, τήν πάντων ἐν ἑαυτῷ θεοπρεπῶς αὐτουργήσας σωτηρίαν. Β (92). ΑΛΛΗ ΘΕΩΡΙΑ ΕΙΣ ΤΟ ΑΥΤΟ Ἄλλη θεωρία εἰς τό αὐτό.\n\nΚαί ἄλλως δέ, εἰ δοκεῖ, θεωρήσωμεν τό προκείμενον ἄπορον. Φασίν οἱ τῶν ὄντων τήν φύσιν ἀκριβῶς διαθρήσαντες νόμον εἶναι φύσεως ἑκάστης τήν τοῦ καθ᾿ ὅν ἐστι καί γεγένηται λόγου ἀῤῥεπῆ καί ἀναλλοίωτον μονιμότητα, καί καλῶς ἄν ἔχειν οὕτω τόν ὅρον τοῦ νόμου τῆς φύσεως, ὡς οἶμαι, πᾶς λόγου μετειληφώς ἀκούων συνθήσεται. Εἰ δέ τοῦτό ἐστιν ἀληθές, δηλονότι ὁ νόμος τῆς φύσεως ἐξ ἀνάγκης ὥσπερ τόν λόγον ἀπαράβατον φυλάττει τῆς φύσεως, οὕτω καί τόν αὐτῆς κατά τήν θέσιν ( πάντως διατηρεῖ τόπον ἀμετάθετον.","english":"If, then, as a sheep the good Shepherd, placing the man upon his shoulders, led him back to the fold, and as a drachma, because he bears the royal stamp through the image, the Lord and Savior found the man, as the wisdom and power of God the Father, through the incarnation, and as a son returning the good and all-merciful Father received him, and numbering him with the heavenly powers he placed him among them, filling up the deficiency of the number of each of those in the heavens through the man who was saved, it is clear that Christ God filled the world above, having wrought in himself the salvation of all things in a manner befitting God. B (92). Another contemplation on the same. Another contemplation on the same.\n\nAnd in another way, if it seems good, let us contemplate the present difficulty. Those who have accurately surveyed the nature of beings say that the law of each nature is the unswerving and unchangeable permanence of the principle according to which it is and has come to be, and that this would be well, as I think, the definition of the law of nature—anyone who has partaken of reason will agree upon hearing it. But if this is true, it is evident that the law of nature necessarily preserves the principle of nature inviolate, just as it also keeps its place in accordance with position altogether unchangeable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"Ἀλλ᾿ ὁ νόμῳ καί λόγῳ καί φύσει σοφῶς διορίσας καθ᾿ ἕκαστον εἶδος τήν τῶν ὄντων ὑπόστασιν, ὑπέρ φύσιν καί νόμον καί νοῦν καί λόγον καί τόπον καί κίνησιν ὑπάρχων, κατ᾿ οὐδέν τῶν κατά φύσιν ἐνεργεῖ τοῖς ὑπό φύσιν, ἀλλ᾿ ἑαυτῷ προσφυῶς ὑπέρ φύσιν τά κατά φύσιν τῶν ὑπό φύσιν μετερχόμενος δρᾷ τε καί πάσχει, ἀμφοῖν φυλάττων ἑαυτῷ τε πάσχοντι καί τοῖς δρωμένοις παραδόξως κατά φύσιν ἀκραιφνές τό ἀμετάβολον. Οὕτω τε κάτω πρός ἡμᾶς αὐτός κινηθείς ἀληθῶς τῇ καθ᾿ ἡμᾶς ἐκφάνσει ἄνθρωπος γέγονε τέλειος, μή κινηθείς ἑαυτοῦ τό παράπαν καί τῆς ἐν τόπῳ περιγραφῆς μηδαμῶς πεῖραν λαβών, καί ἡμᾶς ἐθέωσε τελείως, μηδέν ἡμῶν τῆς φύσεως παντάπασι κατ᾿ ἀλλοίωσιν ὑφελόμενος, ὅλον τε δούς ἀνελλιπῶς ἑαυτόν καί ὅλον κατά τήν ἄφραστον καί ἀλώβητον ἕνωσιν πλήρη τόν ἄνθρωπον εἰληφώς οὐδέν τῆς κατ᾿ ἕτερον ἐμείωσε τελειότητος, καί ἔστιν ἀληθῶς ὅλος Θεός ὁ αὐτός, καί ὅλος ἄνθρωπος ὁ αὐτός, τῇ κατ᾿ ἄμφω τῶν ἐν οἷς ἀληθῶς ἐστι τελειότητι μαρτυρῶν ἑαυτῷ τό κατ᾿ ἄμφω ἄτρεπτόν τε καί ἀναλλοίωττον. Οὕτω λύει τούς νόμους τῆς φύσεως, ὑπέρ φύσιν ἐν τοῖς κατά φύσιν τῇ φύσει χρώμενος, ὁ Θεός. Γ (93). ΑΛΛΗ ΘΕΩΡΙΑ, ΕΙΣ ΤΟ· «ΠΛΗΡΩΘΗΝΑΙ ΔΕΙ ΤΟΝ ΑΝΩ ΚΟΣΜΟΝ» Ἄλλη θεωρία, εἰς τό· \" Πληρωθῆναι δεῖ τόν ἄνω κόσμον».","english":"But he who wisely distinguished by law and reason and nature the subsistence of beings according to each kind, being beyond nature and law and mind and reason and place and motion, acts in nothing according to nature upon those under nature, but in a manner proper to himself, beyond nature, he pursues and does and suffers the things according to nature of those under nature, preserving for himself in both—both in suffering and in the things done—the unchangeable free from mixture, paradoxically according to nature. Thus also, having moved downward toward us, he truly became a perfect man by his manifestation among us, not having moved at all from himself and in no way having experienced circumscription in place, and he deified us perfectly, taking away nothing at all of our nature by alteration, and giving himself wholly without deficiency and having received the whole man fully according to the ineffable and undefiled union, he diminished nothing of the perfection according to either, and he is truly the same whole God and the same whole man, bearing witness to himself in the perfection of both in which he truly is, that according to both he is unchangeable and immutable. Thus God looses the laws of nature, using nature beyond nature in things according to nature. 93. Another contemplation, on \"The upper world must be filled.\" Another contemplation, on \"The upper world must be filled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"Εἰ τοίνυν ἀπαρχή τῆς καθ’ ἡμᾶς φύσεως, ὡς ἄνθρωπος, ἐστίν ὁ Χριστός πρός τόν Θεόν καί Πατέρα, καί οἷον ζύμη τοῦ ὅλου φυράματος, ἔστι δέ πρός τόν θεόν καί Πατέρα κατά τήν ἐπίνοιαν τῆς ἀνθρωπότητος ὁ μηδέποτε τῆς ἐν τῷ Πατρί ἐκστάς μονιμότητος, ὡς λόγος, μή ἀπιστήσωμεν ἔσεσθαι, κατά τήν αὐτοῦ πρός τόν Πατέρα αἴτησιν, ἔνθα αὐτός ἐστιν ( ἡ ἀπαρχή τοῦ ἡμετέρου γένους. Ὡς γάρ γέγονε κάτω δι᾿ ἡμᾶς ἀναλλοιώτως καί ἄνθρωπος καθ᾿ ἡμᾶς χωρίς μόνης ἁμαρτίας, λύσας ὑπερφυῶς τούς νόμους τῆς φύσεως, οὕτω καί ἡμεῖς κατά τό ἀκόλουθον ἄνω δι᾿ αὐτόν γενησόμεθα, καί θεοί κατ᾿ αὐτόν τῷ τῆς χάριτος μυστηρίῳ, μηδέν τό παράπαν ἀλλοιοῦντες τῆς φύσεως. Καί οὕτω πληροῦται πάλιν κατά τόν σοφόν διδάσκαλον ὁ ἄνω κόσμος, πρός τήν κεφαλήν τῶν μελῶν τοῦ σώματος κατ᾿ ἀξίαν συναγομένων, ἑκάστου δηλονότι μέλους τῆ κατ᾿ ἀρετήν ἐγγύτητι τήν πρέπουσαν αὐτῷ θέσιν διά τῆς ἀρχιτεκτονίας τοῦ πνεύματος ἐναρμονίως λαμβάνοντος καί συμπληροῦντος τοῦ τά πάντα ἐν πᾶσι πληρουμένου τό σῶμα τό πάντα πληροῦν ἐκ πάντων πληρούμενον.","english":"If, then, Christ as man is the firstfruits of our nature unto God and the Father, and as it were the leaven of the whole lump, and if he who never departed from his steadfastness in the Father is, according to the conception of humanity, unto God and the Father, as the Word, let us not disbelieve that it shall be, according to his petition to the Father, where he himself is, the firstfruits of our race. For as he came down for our sake without change and became man as we are, apart from sin alone, transcendingly dissolving the laws of nature, so also we, in consequence, shall go up for his sake, and become gods according to him by the mystery of grace, altering nothing at all of our nature. And thus again, according to the wise teacher, the world above is filled, as the members of the body are gathered according to worth unto their head, each member, clearly, by its nearness in virtue receiving harmoniously through the architecture of the Spirit the position fitting to it, and the body which fills all things being filled from all things by him who fills all things in all things, completing it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"Εἴτε οὖν, ὡς εἴρηται, κατά τήν πνευματικήν ἀναγέννησιν τῶν κατά Χριστόν γεννωμένων, εἴτε κατά τήν ἐν Χριστῷ καί διά Χριστοῦ γεγενημένην τῶν τοῖς οὐρανοῖς μυστικῶν ἀριθμῶν ἀναπλήρωσιν, τῆς τε θείας φημί τῶν λογικῶν προβάτων ἑκατοντάδος, καί τῆς τῶν νοερῶν δραχμῶν μυστικῆς δεκάδος, καί τῆς\n\nτῶν υἱῶν τιμίας δυάδος, εἴτε κατά τήν τῶν μελῶν τοῦ σώματος πρός τήν οἰκείαν κεφαλήν καί πρός τήν ἰδίαν ἀπαρχήν τοῦ φυράματος ἐπισυναγωγήν, ὁ ἄνων κόσμος πληρωθήσεται πάντως κατά τόν διδάσκαλον, πληρωθείς μέν ἤδη ἐν Χριστῷ, πληρωθησόμενος δέ ἐν τοῖς κατά Χριστόν αὖθις ὕστερον, ἡνίκα σύμφυτοι γενήσονται καί τῆς ἀναστάσεως αὐτοῦ οἵγε τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ διά τῶν αὐτῶν παθημάτων ἤδη γεγονότες.\n\nΔ (94)...».ΠΑΙΔΙΟΝ ΕΓΕΝΝΗΘΗ ΗΜΙΝ ΥΙΟΣ ΚΑΙ ΕΔΟΘΗ ΗΜΙΝ, ΟΥ Η ΑΡΧΗ ΕΠΙ..». Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό· «Παιδίον ἐγεννήθη ἡμῖν Υἱός καί ἐδόθη ἡμῖν, οὗ ἡ ἀρχή ἐπί τοῦ ὤμου αὐτοῦ· τῷ γάρ σταυρῷ συνεπαίρεται». Ὅλος διά τοῦ λόγου τῷ πρώτῳ λόγῳ προσθέμενος κατά λόγον τόν περί τοῦ Λόγου λόγον ὅν μέγας προφήτης Ἡσαΐας ( ποιεῖται περί τοῦ σαρκωθέντος Λόγου, μυστικῶς φήσας, Οὗ ἡ ἀρχή ἐπί τοῦ ὤμου αὐτοῦ, συνοπτικῶς, ὡς ἔθος αὐτῷ ἐστι, τίνα τήν ἀρχήν ταύτην δεῖν οἴεσθαι θέμις διετράνωσεν ὁ μέγας οὗτος διδάσκαλος, εἰπών· \"Τῷ γάρ σταυρῷ συνεπαίρεται». Ἀλλ᾿ ἐπειδή πολλάς ὁ σταυρός ταῖς περί αὐτόν ἐπινοίαις ἐπιδέχεται θεωρίας, ἄξιόν ἐστι ζητῆσαι κατά ποίαν ἐπίνοιαν τόν σταυρόν ἐπί τοῦ παρόντος ἀρχήν ὁ διδάσκαλος εἶπε.","english":"Whether, then, as has been said, according to the spiritual regeneration of those born in Christ, or according to the fulfillment of the mystical numbers in the heavens that has come to be in Christ and through Christ—I mean the divine hundred of the rational sheep, and the mystical ten of the spiritual drachmas, and the honored pair of sons—or according to the gathering of the members of the body to their own head and to their own firstfruits of the lump, the world without the bridegroom will surely be filled, according to the Teacher, having been filled already in Christ, and destined to be filled again later in those who are in Christ, when those who have already become conformed to the likeness of his death through the same sufferings shall also become jointly planted with his resurrection.\n\nFrom the same discourse, on the passage: \"A child was born to us, a Son was given to us, whose beginning is upon his shoulder; for with the cross it is lifted up together.\" Having wholly, through the word, attached himself to the first word, he makes, in a manner befitting the Word, the word concerning the Word which the great prophet Isaiah makes concerning the incarnate Word, saying mystically, \"Whose beginning is upon his shoulder,\" and this great teacher has concisely, as is his custom, made clear what this beginning ought to be thought to be, saying: \"For with the cross it is lifted up together.\" But since the cross admits of many contemplations in the conceptions concerning it, it is worth inquiring according to which conception the teacher here called the cross a beginning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"Θεωρεῖται γάρ ὁ σταυρός κατά σχῆμα, κατά σύνθεσιν, κατά τήν τῶν μερῶν ἰδιότητα, καί κατ᾿ ἐνέργειαν καί κατ᾿ ἄλλας πολλάς ἐπινοίας, αἱ τοῖς τῶν θείων φιλοθεάμοσίν εἰσιν ὁραταί.\n\nΚατά σχῆμα μέν, ὡς ὅταν τήν τά ὅλα, τά τε ἄνω καί τά κάτω ἐφ᾿ ἑκάτερα, τοῖς καθ᾿ αὐτά πέρασι διαλαμβάνουσαν ὁ σταυρός θεωρούμενος, ὑποσημαίνῃ δύναμιν· κατά σύνθεσιν δέ, ὡς ὅταν οὐσίαν καί πρόνοιαν καί κρίσιν, ἤγουν τάς τούτων ἐκφάνσεις, σοφίαν φημί καί γνῶσιν καί ἀρετήν τῆς τό πᾶν διεπούσης ἐμφαίνῃ δυνάμεως, τήν μέν οὐσίαν καί τήν σοφίαν ὡς ποιητικήν διά τῆς ὑψιτενοῦς γραμμῆς, τήν δέ πρόνοιαν καί τήν γνῶσιν ὡς περιποιητικήν διά τῆς ἐγκαρσίας, τήν δέ κρίσιν καί τήν ἀρετήν ὡς κακίας ἀναιτερικήν, καί τῆς τῶν πεποιημένων καί περιποιημένων πρός τήν ἰδίαν ἀρχήν καί αἰτίαν συνδετικήν διά τοῦ ὅλου· κατά δέ τήν τῶν μερῶν ἰδιότητα, ὅταν διά μέν τῆς ὑψιτενοῦς γραμμῆς τόν ἀεί ὡσαύτως ἔχοντα καί τῆς οἰκείας μονιμότητος οὐδαμῶς ἐξιστάμενον διά τήν σταθηράν καί ἀμετακίνητον ἵδρυσιν Θεόν ὁ σταυρός δηλοῖ, διά δέ τῆς ἐγκαρσίας τήν ἅπασαν κτίσιν Θεοῦ παντελῶς ἠρτημένην ὑποφαίνῃ, ἄλλας ἀρχάς τοῦ εἶναι Θεοῦ χωρίς ἤ βάσιν οὐκ ἔχουσαν· κατ᾿ ἐνέργειαν δέ, ὅταν τῶν ὑπ᾿ αὐτῷ πηγνυμένων τήν ἀπραξίαν δηλοῖ καί τήν νέκρωσιν, καθ᾿ ὅντινα τρόπον θεωρίας νῦν, ὡς οἶμαι, τον προφητικόν ὁ διδάσκαλος ἐξείληφε λόγον.","english":"For the cross is contemplated according to shape, according to composition, according to the peculiarity of its parts, and according to operation and according to many other conceptions, which are visible to those who love to behold divine things.\n\nAccording to shape, when the cross, contemplated as dividing all things, both above and below, on either side by their own boundaries, signifies a power; according to composition, when it manifests essence and providence and judgment—that is, the manifestations of these, I mean wisdom and knowledge and virtue—of the power that governs the whole: essence and wisdom as creative through the upright line, providence and knowledge as providential through the transverse line, and judgment and virtue as destroying evil and binding together the things made and provided for to their own beginning and cause through the whole; according to the peculiarity of the parts, when through the upright line the cross declares God, who is ever the same and in no way departs from his own stability because of his steadfast and immovable foundation, and through the transverse line indicates that the whole creation depends entirely on God, having no other beginning of being apart from God, nor any foundation; according to operation, when it declares the inactivity and death of those things that are fixed beneath it, in which manner the teacher has now, as I think, taken up the prophetic word in contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"Ὥσπερ οὖν ἑκάστης ἀρχῆς (καλόν γάρ τοῖς καθ᾿ ἡμᾶς παραδείγμασι τῶν ὑπέρ ἡμᾶς πραγμάτων ἐνδείξασθαι τήν ἀλήθειαν) ( εἰσί σήμαντρά τινά δι ὧν οἱ λαμβάνοντες ἔκδηλοι πᾶσι γίνονται ὅτι ὁ μέν τήνδε ἀρχήν παρά τοῦ βασιλέως εἴληφεν, οἷον ὁ ἄρχων τούς λεγομένους κωδικίλλους, ὁ δέ διά τοῦ ξίφους τήν λεγομένην δοκιανήν, καί ἄλλος ἄλλην διά τινος ἑτέρου συνθήματος, καί παρά μέν τοῦ βασιλέως αὐτοί δέχονται καί φέρουσι τοῦτο ταῖς ἰδίαις χερσίν, ἐξελθόντες δέ τοῖς οἰκείοις διδόασι τοῦτο κομίζειν, τοῦτον τόν τρόπον καί ὁ Δεσπότης ἡμῶν Ἰησοῦς Χριστός κατά τήν ἐπίνοιαν τῆς ἀνθρωπότητος τά σύμβολα τῆς ἰδίας ἀρχῆς τόν αὐτοῦ σταυρόν δεξάμενος ἐπί τῶν ὤμων ἐξῆλθεν ἔχων, πρῶτος αὐτός βαστάσας, ἔπειτα τοῦτο ἑτέρῳ δούς, διά τούτων ἐμφαίνων ὅτι δεῖ τόν ἀρχήν ἐγχειριζόμενον πρῶτον καθηγεῖσθαι τῶν δι᾿ αὐτῆς ἀγομένων καί ἀντέχεσθαι τῶν ὑπ᾿ αὐτῆς ὑπαγορευμένων (οὕτω γάρ ἄν εὐπαράδεκτος ἐν ταῖς ὑποθῆκαις γενήσεται), καί τότε προστάσσειν τοῖς ἐγχειρισθεῖσιν αὐτῷ τήν ταυτότητα δρᾷν. Εἰ δέ τό σήμαντρον τῆς","english":"Just as, then, each office has certain tokens (for it is good to demonstrate the truth of things beyond us by examples from among us) through which those who receive them become evident to all—that one has received this office from the king, for instance the ruler the so-called codicils, another through the sword the so-called dokiane, and another another through some other token—and they receive it from the king himself and carry it in their own hands, and having gone out they give it to their own people to convey, in this way our Master Jesus Christ also, according to the conception of his humanity, having received the symbols of his own office, his cross, upon his shoulders, went out bearing it, himself first carrying it, then giving it to another, showing through these things that the one entrusted with an office must first lead those who are led through it and uphold the things it prescribes (for thus he will become readily acceptable in his instructions), and then command those entrusted to him to do the same. But if the token of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἀρχῆς ἐστιν ὁ σταυρός, ὅν ἐπί τῶν ὤμων φέρων ἐκόμισε, γνῶναι προσῆκε τί διά τούτων ἐμφῆναι βουλόμενος μυστικῶς οὕτω ταῦτα διέθηκέ τε καί ὑπέμεινεν. Φασίν οἱ τῶν συμβόλων ἐπιστήμονες τόν μέν ὦμον πράξεως εἶναι τεκμήριον, τόν δέ σταυρόν ἀπαθείας, οἷα νέκρωσιν ἐμποιοῦντα. Διά τούτων οὖν τῶν αἰνιγμάτων ὁ Κύριος ἡμῶν καί Θεός, ἀμφότερα διεξελθών τῶν ὧν εἰσι τά αἰνίγματα (πράξεώς τέ φημι καί τελείας ἀπαθείας), ὥστε μή παραφθείρεσθαι διά κενοδοξίας τήν πρᾶξιν, ἔδειξε δι᾿ ὧν αὐτός κατεπράξατο, τοῖς ὑπηκόοις, μονονουχί διαπρυσίως βοῶν ὅτι, \"Τοῦτο σύμβολον ὑπάρχει τῆς ἀρχῆς μου· \" πᾶς οὖν ὅστις ἐξ ὑμῶν ἐπιθυμητικῶς ἔχει πρός ταύτην τήν ἀρχήν, ἀπαρνησάσθω ἑαυτόν, καί ἀράτω τόν σταυρόν αὐτοῦ, καί ἀκολουθείτω μοι, τουτέστιν τήν νέκρωσιν τῶν παθῶν πράξιν, τήν ἀγαθότητα καί τό τῆς ἀφθονίας καλόν, διά τούτων ἐμφαίνων ὅτι γλίχεται πάντας ὁμοίως ἑαυτῷ ταύτην μεταχειρίζεσθαι ( τήν ἀρχήν. Τό γάρ εἰπεῖν τόν θεοφόρον διδάσκαλον ὅτι \"Τῷ σταυρῷ συνεπαίρεται», οἶμαι διά τούτων ἔμφασιν ἡμῖν τοιάνδε παρέχειν, ὅτι τῆς λογικῆς φύσεως τῶν ἀνθρώπων διά πράξεως καί τῆς αὐτῇ συνεζευγμένης ἀπαθείας ὑψουμένης αὐτός ὁ Χριστός δηλονότι συνυψοῦσθαι λέγεται, τουτέστιν ἡ ἐν ἀνθρώποις Χριστοειδής κατάστασις, καθ᾿ εἱρμόν καί τάξιν ὑψουμένη, διά πράξεως ἀπαθοῦς εἰς θεωρίαν τῆς φύσεως γνωστικήν καί ἀπό ταύτης εἰς θεολογικήν μυσταγωγίαν κινουμένη.","english":"The cross is the beginning of the rule of our Lord Jesus Christ, which he carried on his shoulders and brought to completion; it was fitting to know what he wished to make manifest through these things, and so he arranged and endured them in this mystical way. Those who are learned in symbols say that the shoulder is a token of action, and the cross of impassibility, since it produces a putting to death. Through these riddles, then, our Lord and God, having passed through both of the things of which these are riddles (I mean action and perfect impassibility), so that action might not be corrupted through vainglory, showed to his subjects by what he himself accomplished, all but crying out loudly: \"This is the symbol of my rule.\" Therefore everyone among you who has a desire for this rule, let him deny himself, and take up his cross, and follow me—that is, the putting to death of the passions in action, showing through these things the goodness and the beauty of generosity, that he desires all alike to handle this rule as he does. For when the God-bearing teacher said that \"with the cross he is lifted up together,\" I think he provides us through these words with some such indication as this: that when the rational nature of human beings is exalted through action and the impassibility joined to it, Christ himself is said, clearly, to be exalted together with it—that is, the Christ-like state among human beings, exalted in sequence and order, moved through impassible action to the gnostic contemplation of nature, and from this to theological mystagogy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"Ὅπερ μάλιστά μοι φαίνεται δηλῶν ὁ ἅγιος Ἀρεοπαγίτης μέγας Διονύσιος ἐν οἷς φησιν· \" Ἀλλ᾿ ἐπείπερ εὐταξίας ἐστίν ἀρχή τό θεῖον ἱερᾶς, καθ᾿ ἥν ἑαυτῶν ἐπιγνώμονες οἱ ἱεροί γίνονται νόες, ὁ πρός τό οἰκεῖον τῆς φύσεως ὁρατόν ἀνατρέχων ἐν ἀρχῇ μέν ὅστις ποτέ ἐστιν αὐτός ὄψεται, καί λήψεται πρῶτον ἐκ τῆς πρός τό φῶς ἀνανεύσεως ἱερόν δῶρον· ὁ δέ τά οἰκεῖα καλῶς ἀποσπαθέσιν ὀφθαλμοῖς ἐπισκοπήσας, τῶν ἀλαμπῶν μέν ἀποφοιτήσει τῆς ἀγνοίας μυχῶν, τῆς δέ Θεοῦ τελεωτάτης ἐλλάμψεως καί μεθέξεως ἀτελής ὤν αὐτός οὐκ αὐτόθεν ἐπιθυμήσει, κατά βραχύ δέ διά τῶν αὐτοῦ πρώτων ἐπί τά ἔτι πρότερα, καί τελειωθείς ἐπί τήν ἀκροτάτην θεαρχικήν ἐν τάξει καί ἱερῶς ἀναχθήσεται κοινωνίαν». Οὕτω μέν οὖν συνεπαίρεται τῷ σταυρῷ κατά τόν μέγαν καί θεόφρονα τοῦτον διδάσκαλον δι᾿ ἡμῶν ἐν Πνεύματι κατ᾿ αὐτόν ὑψουμένων ὁ μόνον ὕψιστος, διά πράξεως καί τῆς αὐτῇ συνημμένης ἀπαθείας εἰς γνῶσιν ἐναγομένων, καί δι᾿ ἐκείνης ἐν ἀΰλῳ τῷ νῷ πρός τήν μυστικήν ὑψουμένων τῶν θείων θεωρίαν τε καί μύησιν, προσθήσω δέ θαῤῥῶν ὅτι καί μετουσίαν.","english":"This is what the holy Areopagite, the great Dionysius, seems to me especially to be making clear in what he says: \"But since the divine is the beginning of sacred order, according to which the sacred minds become cognizant of themselves, he who runs back to the visible image of his own nature will first see who he himself is, and will receive first from his turning back toward the light a sacred gift; but he who has looked upon his own things with eyes well withdrawn will depart from the lightless recesses of ignorance, and, being himself imperfect, will not desire from the outset the most perfect illumination and participation of God, but little by little, through his own first things, he will be led up to things still prior, and having been perfected he will be led up in order and sacredly to the highest communion with the divine principle.\" Thus, then, according to this great and God-minded teacher, the Only Most High is lifted up together with the cross, while we in the Spirit are lifted up according to him, being led through action and the dispassion joined to it into knowledge, and through that, in the immaterial mind, being lifted up to the mystical contemplation and initiation of divine things—and I will add with confidence, also to participation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"Ε (95). ΕΚ ΤΟΥ ΑΥΤΟΥ ΛΟΓΟΥ ΕΙΣ ΤΟ· «Ο ΛΟΓΟΣ ΠΑΧΥΝΕΤΑΙ» Ἐκ τοῦ αὐτοῦ λόγου εἰς τό· «Ὁ Λόγος παχύνεται». Παχύνεσθαι ὁ Λόγος εἴρηται τῷ θεοφόρῳ διδασκάλῳ κατά ( τήνδε, ὡς οἶμαι, τήν ἔννοιαν, ἤ ὅτι Λόγος ὤν ἁπλοῦς τε καί ἀσώματος, καί πάσας καθεξῆς πνευματικῶς τρέφων τάς ἐν οὐρανῷ θείας δυνάμεις, κατηξίωσε καί διά τῆς ἐνσάρκου αὐτοῦ παρουσίας ἐξ ἡμῶν δι᾿ ἡμᾶς καθ᾿ ἡμᾶς ἁμαρτίας χωρίς παχυνθῆναι, καί ἡμῖν προσφυῶς φωναῖς τε καί παραδείγμασι τήν περί τῶν ἀποῤῥήτων καί παντός λόγου δύναμιν ὑπερβαίνουσαν ἐκθέσθαι διδασκαλίαν (διά παραβολῶν γάρ εἴρηται πάντα λελαληκέναι, καί χωρίς παραβολῆς μηδέν διεξιέναι· φίλον οὕτω τοῖς διδασκάλοις χρῆσθαι, ἐπάν οἱ ἀκροαταί μή παρακολουθῶσι τοῖς πρωτοτύπως λεγομένοις, καί εἰς συναίσθησιν αὐτούς ἄγειν τῶν λεγομένων)· ἤ ὅτι τοῖς τῶν ὄντων ἑαυτόν δι᾿ ἡμᾶς ἀποῤῥήτως ἐγκρύψας λόγοις ἀναλόγως δι᾿ ἑκάστου τῶν ὁρωμένων ὡς διά τινων γραμμάτων ὑποσημαίνεται, ὅλος ἐν ὅλοις ἅμα πληρέστατος, καί τό καθ᾿ ἕκαστον ὁλόκληρος, ὅλος καί ἀνελάττωτος, ἐν τοῖς διαφόροις ὁ ἀδιάφορος καί","english":"(95). From the same discourse, on the text \"The Word grew thick.\" The Word is said to grow thick by the God-bearing teacher, in my opinion, according to this meaning: either that, being the Word, simple and incorporeal, and spiritually nourishing in order all the divine powers in heaven, he deigned also through his incarnate presence to grow thick from us, for us, in our likeness, without sin, and to set forth for us in fitting words and examples the teaching concerning the ineffable things and the power that surpasses every word (for it is said that he spoke all things in parables, and without a parable he said nothing; for it is customary for teachers to use this method when the hearers do not follow what is said in its original form, and to bring them to an understanding of what is said); or that, having hidden himself for us ineffably in the words of existing things, he is signified analogously through each of the visible things as through certain letters, whole in wholes at once and most complete, and whole and undiminished in each individual, the undifferentiated one in the different things, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"ὡσαύτως ἀεί ἔχων, ἐν τοῖς συνθέτοις ὁ ἁπλοῦς καί ἀσύνθετος, καί ἐν τοῖς ὑπό ἀρχήν ὁ ἄναρχος, καί ὁ ἀόρατος ἐν τοῖς ὁρωμένοις καί ἐν τοῖς ἁπτοῖς ὁ ἀναφής· ἤ ὅτι δι᾿ ἡμᾶς, τούς παχεῖς τήν διάνοιαν, σωματωθῆναί τε δι᾿ ἡμᾶς καί γράμμασι καί συλλαβαῖς καί φωναῖς τυπωθῆναι κατεδέξατο, ἵνα ἐκ πάντων τούτων ἡμᾶς ἑπομένους αὐτῷ κατά βραχύ πρός ἑαυτόν συναγάγῃ, ἑνοποιηθέντος τῷ Πνεύματι, καί εἰς τήν ἁπλῆν περί αὐτοῦ καί ἄσχετον ἔννοιαν ἀναγάγοι, τοσοῦτον ἡμᾶς δι᾿ ἑαυτόν πρός ἕνωσιν ἑαυτοῦ συστείλας, ὅσον αὐτός δι᾿ ἡμᾶς ἑαυτόν συγκαταβάσεως λόγῳ διέστειλεν.\n\n(96)...».ΟΥΚ ΕΚ ΤΩΝ ΚΑΤ' ΑΥΤΟΝ, ΑΛΛ' ΕΚ ΤΩΝ ΠΕΡΙ ΑΥΤΟΝ, ΑΛΛΗΣ ΕΞ ΑΛΛΟΥ ΦΑΝΤΑΣΙΑΣ..».\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό· «Οὐκ ἐκ τῶν κατ’ αὐτόν, ἀλλ᾿ ἐκ τῶν περί αὐτόν, ἄλλης ἐξ ἄλλου φαντασίας συλλεγομένης, εἰς ἕν τι τῆς ἀληθείας ἴνδαλμα». Ἐκ τῶν κατά τήν οὐσίαν, τουτέστι ἐκ τῆς οὐσίας αὐτῆς, ὁ Θεός οὐδέποτέ τι ὑπάρχων γινώσκεται. Ἀμήχανος γάρ καί παντελῶς ( ἄβατος πάσῃ τῇ κτίσει, ὁρατῇ τε καί ἀοράτῳ κατά τό ἴσον, ἡ περί τοῦ τί καθέστηκεν ἔννοια, ἀλλ᾿ ἐκ τῶν περί τήν οὐσίαν μόνον ὅτι ἔστι, καί ταῦτα καλῶς τε καί εὐσεβῶς θεωρουμένων, τοῖς ὁρῶσιν ὁ Θεός ἐαυτόν ὑπενδίδωσι. Πάντα δέ τά περί τήν οὐσίαν οὐ τό τί ἐστιν, ἀλλά τί οὐκ ἔστιν ὑποδηλοῖ, οἷον τό ἀγένητον, τό ἄναρχον, τό ἄπειρον, τό ἀσώματον, καί ὅσα τοιαῦτα περί τήν οὐσίαν εἰσί, καί τό τι μή εἶναι, οὐχ ὅτι δέ τό τι εἶναι αὐτήν παριστῶσιν·","english":"always having the same, the simple and incomposite in composite things, and the unoriginate in things under a beginning, and the invisible in visible things and the intangible in tangible things; or that for our sake, who are thick in understanding, he deigned to be embodied for our sake and to be imprinted in letters and syllables and sounds, so that from all these things, as we follow him, he might gather us little by little to himself, being made one in the Spirit, and might lead us up to the simple and unerring conception concerning him, drawing us together to union with himself for his own sake to the same extent that he, for our sake, by the word of condescension, separated himself.\n\n(96)... \"Not from the things according to him, but from the things around him, another imagination gathered from another.\"\n\nFrom the same discourse, on the text: \"Not from the things according to him, but from the things around him, another imagination gathered from another into one image of the truth.\" From the things according to the essence, that is, from the essence itself, God is never known as being anything. For the conception of what he is is unmanageable and wholly impassable to all creation, visible and invisible alike, but from the things around the essence only that he is, and these being contemplated well and piously, God yields himself to those who see. But all the things around the essence indicate not what he is, but what he is not, such as the unbegotten, the unoriginate, the infinite, the incorporeal, and all such things as are around the essence, and that he is not something, but they do not establish that he is something;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"ἀλλά καί οἱ τῆς προνοίας καί τῆς κρίσεως λόγοι, καθ᾿ οὕς τό πᾶν σοφῶς διεξάγεται, μεθ᾿ ὧν καί ἡ ἐναρμόνιος τῆς φύσεως θεωρία περί Θεοῦ εἶναι λέγεται, τόν δημιουργόν ἑαυτῆς ὅτι ἔστι μόνον ἀναλόγως δεικνύουσα. Ἐναντίως οὖν ταῖς καταφάσεσι κειμένων τῶν ἀποφάσεων, ἐναλλάξ ἀλλήλαις περί Θεόν φιλικῶς συμπλέκονται καί ἀλλήλων ἀντιπαραλαμβάνονται· οἷον αἱ μέν ἀποφάσεις τό μή τι εἶναι, ἀλλά τι μή εἶναι σημαίνουσαι τό Θεῖον, περί τό τί εἶναι τό τοῦτο μή ὄν, ἑνοῦνται ταῖς καταφάσεσιν, αἱ δέ καταφάσεις τό μόνον ὅτι ἔστι, τίποτε δέ τοῦτό ἐστι μή δηλοῦσαι, περί τό τι μή εἶναι τό τοῦτο ὄν ἑνοῦνται ταῖς ἀποφάσεσι, πρός μέν ἀλλήλας δεικνύουσαι τήν ἐξ ἀντιθέσεως ἐναντιότητα, περί δέ τόν Θεόν τῷ εἰς ἀλλήλα τῶν ἄκρων κατά περίπτωσιν τρόπῳ τήν οἰκειότητα. Ζ (97)...».ΕΠΕΙ ΔΕ ΟΥΚ ΗΡΚΕΙ ΤΗ ΑΓΑΘΟΤΗΤΙ ΤΟΥΤΟ ΤΟ ΚΕΙΝΕΙΣΘΑΙ ΜΟΝΟΝ..». Ἐκ τοῦ αὐτοῦ λόγου· «Ἐπεί δέ οὐκ ἤρκει τῇ ἀγαθότητι τοῦτο τό κινεῖσθαι μόνον τῇ ἑαυτῆς θεωρίᾳ, ἀλλ᾿ ἔδει χεθῆναι τό ἀγαθόν καί ὁδεῦσαι ὡς πλέονα εἶναι τά εὐεργετούμενα».","english":"But also the principles of providence and of judgment, according to which the whole is wisely administered, with which the harmonious contemplation of nature is also said to be about God, showing analogously only that its own Creator exists. Since the negations are set in opposition to the affirmations, they are interwoven with one another in a friendly way concerning God and are mutually taken up: for instance, the negations, signifying that the Divine is not something, but that something is not, are united to the affirmations concerning the \"what it is\"—that this is not; and the affirmations, declaring only that it is, but not showing what this is, are united to the negations concerning the \"that something is not\"—that this is; showing, on the one hand, toward each other the opposition that comes from contrariety, and, on the other hand, concerning God, the affinity of the extremes by way of their mutual coincidence. Z (97)... \"But since this was not sufficient for the goodness—to be moved only by its own contemplation—but it was necessary that the good be poured out and go forth, so that those benefited might be more.\" From the same discourse: \"But since this was not sufficient for the goodness—to be moved only by its own contemplation—but it was necessary that the good be poured out and go forth, so that those benefited might be more.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"Τόν πολλάκις εἰρημένον ἐρωτήσας περί τούτου μέγαν καί σοφόν γέροντα δηλοῦν ἔφη διά τούτων τόν μέγαν καί θεοφόρον ( Γρηγόριον τό τόν αὐτόν Θεόν ἐν ἑαυτῷ μόνον, οἷα δή ἕνα κυρίως ὄντα, μηδέν ἑαυτῷ τό παράπαν συνεπινοούμενον ἔχοντα κατά τήν φύσιν διάφορον, ἐν ἑαυτῷ τε μόνον ἔχοντα τήν ἀπερινόητον ἄναρχόν τε καί ἄπειρον καί ἀκατάληπτον μονιμότητα, ἐξ ἧς κατά ἀπειρόδωρον χύσιν ἀγαθότητος τά ὄντα ἐκ τοῦ μή ὄντος παραγαγεῖν τε καί ὑποστήσασθαι, θελῆσαι καί ἑαυτόν ἀναλόγως τοῖς ὅλοις καί τῷ καθ᾿ ἕκαστον ἀχράντως μεταδοῦναι τήν πρός τό εἶναι καί διαμένειν ἑκάστῳ χαριζόμενον δύναμιν, κατά τόν ἅγιον καί θεοείκελον μέγαν Διονύσιον τόν Ἀρεοπαγίτην φάσκοντα, τό ἕν ὑμνητέον ὑπό Θεοῦ, τῷ πάντων ὑπεξαιρεῖσθαι, εἰς τό εἶναι ἀγαθότητι παραγαγόντα τήν τε τῶν νοητῶν πᾶσαν διακόσμησιν καί τήν τῶν ὁρατῶν εὐπρέπειαν, ἀναλόγως ἑκάστῳ τῶν κτισμάτων κατά τινα λόγον ἀπόῤῥητον σοφίας ἀμειώτως ἐνυπάρχειν,\n\nκαί μηδενί λόγῳ ἤ τρόπῳ τό σύνολον πάλιν κατέχεσθαι, τοῖς μέν κατά περιττήν ἀγαθόδωρον χύσιν, τοῖς δέ μέσως, τοῖς δέ τό κατά τι γοῦν ἐξεικονίζειν αὐτόν δύνασθαι. Καί τοῦτο ἄν εἴη τυχόν, κατά τήν ἐμήν ἀφροσύνην, τό χεῖσθαι τό ἀγαθόν καί ὁδεύειν, τό τόν ἕνα Θεόν ἀναλόγως πρός τά δεκτικά τῇ μεταδόσει τῶν ἀγαθῶν πληθύνεσθαι».","english":"Having asked the great and wise elder who had often spoken about this, he said that through these words the great and God-bearing Gregory was indicating that the same God, being in himself alone, as one who is strictly one, having nothing at all that is by nature different co-conceived with himself, and having in himself alone the incomprehensible, unoriginate, infinite, and ungraspable stability, from which, by an infinitely generous outpouring of goodness, he brought forth and established beings from non-being, willed also to impart himself analogously to the whole and to each individual, graciously granting to each the power to be and to remain, according to the holy and God-like great Dionysius the Areopagite, who says that the One is to be hymned as being from God, by being removed from all things, since he brought forth by goodness into being both the entire order of intelligible things and the comeliness of visible things, and that he is present without diminishment in each of the creatures analogously, according to some ineffable principle of wisdom, and is in no way or manner again contained by the whole, but to some by a superabundant and generous outpouring, to others in a middling way, and to others so that they are able to image him to some degree at least. And this, perhaps, according to my foolishness, would be that the good is poured out and travels, and that the one God is multiplied analogously in proportion to those who are receptive through the imparting of good things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"Η\n\n(98)...».ΔΕΥΤΕΡΑΝ ΚΟΙΝΩΝΕΙ ΚΟΙΝΩΝΙΑΝ, ΠΟΛΥ ΤΗΣ ΠΡΟΤΕΡΑΣ ΠΑΡΑΔΟΞΟΤΕΡΑΝ»\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό, «Δευτέραν κοινωνεῖ κοινωνίαν, πολύ τῆς προτέρας παραδοξοτέραν».\n\nΟὐκ ἦν θαυμαστόν, ὡς οἶμαι, τοσοῦτο, καίπερ ὅν τηλικοῦτο, τό κατά τήν πρώτην πλάσιν καθαράν οὖσαν τήν φύσιν τῶν ἀνθρώπων, ἅτε δή χειρί Θεοῦ τιμηθεῖσαν, πρός κοινωνίαν ἑαυτοῦ διά τῆς ἐμπνεύσεως ἀγαγεῖν τόν Θεόν, τῷ ὁμοίῳ μεταδιδόντα τῆς κατ᾿ εἰκόνα θείας ὡραιότητος, ὅσον τό ῥυπωθεῖσαν ταύτην ( καί Θεοῦ δραπετεύσασαν, δι᾿ ὧν ἀνεμάξατο παθῶν, ταύτῃ προσομιλῆσαι καταδέξασθαι, καί τοῦ χείρονος μετασχεῖν, καί τῷ πάντη τῶν πραγμάτων ἀμίκτῳ τῇ παραδόξῳ ἑνώσει προσεπιτεῖναι τό θαῦμα. Πρότερον μέν γάρ κατ᾿ οὐδέν τρόπον ἤ λόγον οὐσίας ἤ ὑποστάσεως, τῶν ἐν οἷς τά ὄντα πάντα καθολικῶς θεωρεῖται, τό ἕν πρός τόν Θεόν ἡ φύσις εἰλήφει, νῦν δέ τό καθ᾿ ὑπόστασιν ἕν πρός αὐτόν διά τῆς ἀφράστου ἑνώσεως ἔλαβε, τόν οἰκεῖον δηλαδή κατά τήν οὐσίαν ἀναλλοιώτως πρός τήν θείαν οὐσίαν διάφορον διαφυλάττουσαν λόγον, πρός ἥν ἔχει διά τῆς ἑνώσεως τό καθ᾿ ὑπόστασιν ἕν καί διάφορον, ἵνα τῷ μέν τοῦ εἶναι λόγῳ, καθ᾿ ὅν γεγένηται καί ἔστι, διαμένοι τό ἑαυτῆς ὅν κυρίως ἔχουσα κατά πάντα τρόπον ἀμείωτον, τῷ δέ τοῦ πως εἶναι λόγῳ τό ὑφεστάναι θεϊκῶς λαβοῦσα τῆς περί τι ἄλλο κινήσεως τήν ῥοπήν παντελῶς μήτε γινώσκῃ, μήτε προσίηται. Ταύτῃ γοῦν πολύ τῆς προτέρας παραδοξοτέραν τήν πρός τήν φύσιν τῶν ἀνθρώπων ὁ Λόγος ἐποιήσατο κοινωνίαν, αὐτήν τήν φύσιν οὐσιωδῶς ἑαυτῷ καθ᾿ ὑπόστασιν ἑνώσας.","english":"A SECOND COMMUNION, FAR MORE PARADOXICAL THAN THE FIRST\n\nFrom the same discourse, on the text, \"He partakes of a second communion, far more paradoxical than the first.\"\n\nIt was not, as I think, so great a wonder that God, being so great, led the nature of men—pure as it was in the first formation, since it had indeed been honored by the hand of God—into communion with himself through inspiration, imparting to what was like him the divine beauty according to the image, as that he deigned to converse with this nature when it had been defiled and had fled from God through the passions it had contracted, and to partake of the worse, and by the paradoxical union to heighten the wonder with what is in every way unmixed with things. For previously the nature had received its unity with God in no way or principle of essence or hypostasis among those in which all beings are universally contemplated; but now it has received the hypostatic unity with him through the ineffable union, preserving unaltered its own principle, which according to essence is different from the divine essence, and toward which through the union it has the hypostatic unity and difference, so that by the principle of being, according to which it has come to be and is, it may remain having what is properly its own in every way undiminished, while by the principle of how it is, having received its subsistence divinely, it may neither know nor admit the inclination of motion toward anything else. In this way, then, the Word made his communion with the nature of men far more paradoxical than the first, uniting that nature itself to himself essentially in hypostasis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"Θ (99)...» ΚΑΙ ΕΙ ΜΗ ΩΣ ΙΩΑΝΝΗΣ ΑΠΟ ΓΑΣΤΡΟΣ, ΑΛΛ' ΩΣ ΔΑΒΙΔ ΕΠΙ ΤΗ ΚΑΤΑΠΑΥΣΕΙ ΤΗΣ ΚΙΒΩΤΟΥ»\n\nἘκ τοῦ αὐτοῦ, εἰς τό, «Νυνί δέ μοι δέξαι τήν κύησιν, καί προσκίρτησον, καί εἰ μή ὡς Ἰωάννης ἀπό γαστρός, ἀλλ᾿ ὡς Δαβίδ ἐπί τῇ καταπαύσει τῆς κιβωτοῦ». Ἰωάννης ὁ μέγας οὐ μόνον μετανοίας καί τῆς κατά τήν πρακτικήν φιλοσοφίαν ἀπαθείας καί γνωστικῆς θεωρίας ἐστίν εἰκών, τῆς μέν ὡς κῆρυξ καί βαπτιστής, τῆς δέ ὡς ἐρημίτης καί τοῦ κόσμου πάντη κεχωρισμένος, τῆς δέ ὡς Λευίτης καί ἱερεύς καί Θεοῦ Λόγου πρόδρομος, ἀλλά καί τῆς ἐν τούτοις κατά τήν ἕξιν ἀτρεψίας σύμβολον, ὡς ἀπό γαστρός καί μέχρι θανάτου τόν ἐν τούτοις τῆς ψυχῆς τόνον ἐμείλικτον διατηρήσας. Ὁ δέ Δαβίδ ( ἐξομολογήσεως πράξεώς τε καί θεωρίας καί αὐτός ἐστιν εἰκών, ὡς τῆς ἰουδαϊκῆς φυλῆς καί ποιμήν πρότερον καί ὕστερον βασιλεύς, καί τῶν ἀλλοφύλων ἀναιρέτης, οὐ μήν δέ καί τῆς τούτων κατά τήν ἕξιν ἀτρεψίας σύμβολον. Παρέπεσε γάρ μετά τήν ἐπίγνωσιν, ἀνθρώπινόν τι παθῶν, καί τήν ἕξιν τῆς ἀρετῆς καί τῆς γνώσεως οὐκ ἐφύλαξεν ἄτρεπτον. Διό τυχόν οὐδέ ἀπό γαστρός τοῦ Λόγου προσκιρτῆσαι γέγραπται κατά τόν μέγαν Ἰωάννην, ἀλλά μετά τήν τῶν ἀλλοφύλων τελείαν ἀναίρεσιν καί τήν τῆς κιβωτοῦ ἀποκατάστασιν, τουτέστι μετά τήν τῶν παθῶν ὑποχώρησιν καί τήν τῆς γνώσεως αὖθις ἐπάνοδον.","english":"From the same discourse, on the text, \"But now receive my conception, and leap for joy, and if not as John from the womb, yet as David at the resting of the ark.\" John the Great is an image not only of repentance, and of the impassibility that comes from the practical philosophy, and of gnostic contemplation—of the first as herald and baptist, of the second as a desert-dweller wholly separated from the world, of the third as a Levite and priest and forerunner of the Word of God—but he is also a symbol of immutability in the settled habit of these things, since from the womb and until death he kept the tension of his soul in them unsoftened. But David is himself also an image of confession, of action and of contemplation, as being of the Jewish tribe, both shepherd first and king afterward, and a destroyer of the Philistines; yet he is not also a symbol of immutability in the settled habit of these things. For he fell after knowledge, suffering something human, and did not keep the habit of virtue and of knowledge immutable. Therefore, perhaps, he is not written to have leaped for joy from the womb of the Word, as the great John was, but after the complete destruction of the Philistines and the restoration of the ark—that is, after the withdrawal of the passions and the return of knowledge once again.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"Τύπος οὖν ἐστιν ὁ μέν Ἰωάννης πάντων τῶν κατ᾿ ἀρετήν καί γνῶσιν διά μετανοίας ἐν πνεύματι γεννωμένων, καί μέχρι τέλους διά προκοπῆς τήν ἐν τούτοις ἕξιν ἄτρεπτον διατηρούντων, ὁ δέ Δαβίδ πάντων τῶν μετά τήν ἐπίγνωσιν παραπιπτόντων, καί πάλιν διά μετανοίας τό κατ᾿ ἀρετήν καί γνῶσιν ἐπαναγόντων τῆς ψυχῆς τῆς θείας χαρᾶς ἀγαλλίαμα. Σύντομος οὖν ὑπάρχων, καί τῷ πνεύματι τήν εἰς πλάτος τοῦ Λόγου δύναμιν νοερῶς συστείλας ὁ μέγας διδάσκαλος, Ἰωάννῃ καί Δαβίδ τοῖς μεγάλοις παρείκασε διά τῆς καθ᾿ ἑκάτερον ἕξεως τούς τῶν θείων λογίων ἀκροατάς, ὡς ἑνί πάντως τούτων, καθάπερ οἶμαι, κατά τόν ἐφ᾿ ἑκάστῳ καλῶς ἀποδοθέντα τρόπον, ἑκάστου τῶν κατ᾿ εὐσέβειαν ζώντων ἐνισχημένου, οἱονεί διαῤῥήδην βοῶν ὅτιπερ Πάντες ὅσοι τόν θεῖον τῆς ἀρετῆς καί τῆς γνώσεως ἐν ἑαυτοῖς διά μετανοίας κυϊσκόμενον ἐδέξασθε Λόγον, ἤ κατά τόν μέγαν Ἰωάννην ἐξ ἀρχῆς μέχρι τέλους διά προκοπῆς τό ἐπ’ αὐτῷ τῆς ψυχῆς κατά τήν ἕξιν ἀτρέπτως θεῖον διατηρήσατε σκίρτημα, μηδενί τό παράπαν ὑπαγόμενοι κακίας εἴδει καί ἀγνωσίᾳ, ἤ κατά τόν μακάριον Δαβίδ, κἄν εἰ συμβέβηκέ τι κατά τόν θεῖον δρόμον ὑμῖν ἀβούλητον, φιλοπόνως διά μετανοίας σπουδάζεται πρός ἑαυτούς τήν ἀρετήν ἐπαναγαγεῖν καί τήν γνῶσιν ὑπομονῆς τόνοις καί λόγων θείων ἀσκήμασι, καί μή τῇ ῥαθυμίᾳ τοῖς πάθεσιν ἔκδοτον ( ταύτην τήν ἐν ὑμῖν θείαν, τῆς ἀρετῆς λέγω καί τῆς γνώσεως, ἐάσαντες κιβωτόν τό τοῦ ἱερέως Ἤλει ὑπομένητε πάθος, καί ὀπισθίως πεσόντες περί τάς πύλας τοῦ ναοῦ τοῦ ἐν Σηλώμ ἀποθάνητε, τόν ὦμον τῆς πράξεως συντριβέντες.","english":"John, then, is a type of all those who are born in the Spirit through repentance unto virtue and knowledge, and who through progress preserve unswervingly to the end the disposition in these things; and David is a type of all those who fall away after knowledge, and again through repentance bring back the soul's exultation of divine joy in virtue and knowledge. Being concise, then, and having in the Spirit mentally gathered up the power of the Word into its breadth, the great teacher compared the hearers of the divine oracles to the great John and David through the disposition according to each one, as altogether to one of these, as I think, according to the manner well assigned in each case, each of those living in piety being strengthened—as it were crying out plainly that: All you who have received the divine Word of virtue and knowledge conceived in yourselves through repentance, either, like the great John, preserve unswervingly from beginning to end through progress the divine leaping of the soul in its disposition toward him, yielding in no way at all to any form of evil and ignorance; or, like the blessed David, even if something unintended has happened to you in the divine course, strive diligently through repentance to bring virtue and knowledge back to yourselves by the tensions of endurance and the exercises of divine words, and do not, through sloth, give yourselves over to the passions, leaving this divine ark in you—I mean of virtue and knowledge—and enduring the passion of Eli the priest, and falling backward, die at the gates of the temple in Shiloh, your shoulder of action broken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"Ὅπερ, ὡς οἶμαι, σαφέστερον διδάσκων ὁ μακάριος οὗτος Πατήρ ἐν τῷ εἰς τήν Καινήν Κυριακήν λόγῳ φησί \" ᾍδειν δέ τῷ Κυρίῳ ᾆσμα καινόν κελευόμεθα, εἴτε οἱ εἰς Βαβυλῶνα καί τήν πονηράν σύγχυσιν κατασυρέντες ὑπό τῆς ἁμαρτίας, ἔπειτα πρός Ἱερουσαλήμ ἀνασωθέντες, κἀκεῖ μέν οὐ δυνάμενοι τήν θείαν ᾄδειν ᾠδήν ὡς ἐπί γῆς ἀλλοτρίας, ἐνταῦθα δέ νέαν ᾠδήν καί πολιτείαν ἱστάμενοι, εἴτε οἱ μείναντες ἐν τῷ καλῷ καί προκόπτοντες, καί τό μέν κατωρθωκότες ἤδη, τό δέ κατορθοῦντες παρά τοῦ καινοποιοῦ Πνεύματος. \"Ταῦτα στοχαστικῶς κατά τήν ἐμήν ἀφροσύνην νενοηκότα τόν διδάσκαλον φάναι νομίζω»· Νυνί δέ μοι δέξαι τήν κύησιν καί προσκίρτησον, εἰ καί μή ὡς Ἰωάννης ἀπό γαστρός, ἀλλ᾿ ὡς Δαβίδ ἐπί τῇ καταπαύσει τῆς κιβωτοῦ, τῷ κατ᾿ ἀξίαν καί γένος τῆς θεωρίας τρόπῳ συνῃρηκότα τήν τῶν εἰρημένων θεωρίαν.\n\nΦασί γάρ οἱ τῶν τοιούτων ἀκριβεῖς ἐπιμεληταί μυστηρίων καί τῶν ἐπ᾿ αὐτοῖς πνευματικῶν λόγων ἐρασταί καί φιλοθεάμονες, τόν καθόλου τῆς Γραφικῆς θεωρίας λόγον, ἕνα τυγχάνοντα, δεκαχῶς πλατυνόμενον θεωρεῖσθαι, τόπῳ, χρόνῳ, γένει, προσώπῳ, ἀξίᾳ, ἤγουν ἐπιτηδεύματι, πρακτικῇ, φυσικῇ, θεολογικῇ, φιλοσοφίᾳ, ἐνεστῶτι, καί μέλλοντι, ἤγουν τύπῳ καί ἀληθείᾳ, καί αὖθις συναγόμενον τούς πέντε τρισί περιγράφειν τρόποις, καί πάλιν δυσί τούς τρεῖς, καί τούς δύο ἑνί συγκλείειν παντελῶς μή ἀριθμουμένῳ λόγῳ·","english":"This, as I think, this blessed Father teaches more clearly in his discourse for the New Sunday, saying: \"We are commanded to sing a new song to the Lord, whether we are those dragged down to Babylon and evil confusion by sin, and then saved back to Jerusalem, and there unable to sing the divine song as in a foreign land, but here establishing a new song and way of life; or whether we are those who have remained in the good and are progressing, having already set some things right and setting others right by the renewing Spirit. These things, I think, the teacher said having understood them by conjecture according to my own foolishness.\" But now receive my conception and leap for joy, even if not as John from the womb, yet as David at the resting of the ark, having comprehended the contemplation of the things said in the manner of contemplation that accords with worth and kind.\n\nFor those who are exact custodians of such mysteries and lovers and devotees of the spiritual reasons concerning them say that the universal reason of Scriptural contemplation, being one, is contemplated as widened in ten ways: by place, time, kind, person, worth—that is, practice—by practical, natural, and theological philosophy, by the present and the future—that is, by type and truth; and again, being gathered together, they say it is circumscribed in three ways by the five, and again the three by two, and the two are enclosed by one reason that is altogether not numbered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"οἷον τούς κατά χρόνον καί τόπον καί γένος καί πρόσωπον καί ἀξίαν, πέντε τυγχάνοντες, εἰς τρεῖς συνάγειν τούς τῆς πρακτικῆς καί φυσικῆς καί θεολογικῆς, τούτους δέ πάλιν τρεῖς ὄντας, εἰς δύο, τούς τό παρόν τε καί τό μέλλον σημαίνοντας, καί τούτους εἰς τόν τελεστικόν καί ἁπλοῦν, ὥς φασι, καί ( πάντων περιεκτικόν ἄῤῥητον Λόγον, ἐξ οὗ κατά πρόοδον γέγονεν ἡ καθολική τῶν ὑπό θεωρίαν τῆς Γραφῆς τρόπων δεκάς, καί εἰς ὅν ὡς ἀρχήν κατά περιγραφήν ἡ αὐτή δεκάς ἀνατατικῶς εἰς μονάδα πάλιν συνάγεται. Καί κατά μέν χρόνον ὁ τῆς Γραφῆς θεωρεῖται λόγος, ἡνίκα τό Ποτέ, τό Ἦν, τό Ἔστι, τό Ἔσται, τό Πρό τοῦδε, τό Παρόν, τό Μετά τόδε, καί Ἐπί τοῦδε, καί Ἀπ᾿ ἀρχῆς, τό Παρελθόν, τό Μέλλον, ἑνιαυτούς τε καί καιρούς καί μῆνας καί ἑβδομάδας καί ἡμέρας καί νύκτας καί τά τούτων μέρη, καί ἁπλῶς ὅσα ἐμφαντικά χρόνου, δηλοῖ· κατά δέ τόπον, ὅταν οὐρανόν καί γῆν καί ἀέρα καί θάλασσαν, οἰκουμένην, πέρατα,\n\nχώρας, νήσους, πόλεις, ναούς, κώμας, ἀγρούς, ὄρη, φάραγγας, ὁδούς, ποταμούς, ἐρήμους, ληνούς, ἅλωνας, ἀμπελῶνας, καί ἁπλῶς ὅσα τόπον χαρακτηρίζειν δύναται, σημαίνῃ· κατά γένος δέ, καθολικῶς μέν ὁπόταν ἀγγέλους, ἤ ὅσα τῆς ἐν οὐρανοῖς ἔστι τῶν νοερῶν οὐσιῶν διακοσμήσεως, πρός δέ καί ἥλιον καί σελήνην, ἀστέρας, πῦρ, καί ὅσα ἐν ἀέρι, ἐν γῇ, ἐν θαλάσσῃ τυγχάνει ὄντα, ἤ ζῶα, ἤ ζωόφυτα, ἤ φυτά, καί ὅσα ἐκ γῆς μεταλλεύεται καί τέχναις ἀνθρώπων ὑποπίπτει, καί ὅσα ἕτερα τοιαῦτα, δηλοῖ, ἰδιοτρόπως δέ πάλιν, ὅταν ἀνθρώπους, ἔθνη, λαούς, γλώσσας, φυλάς, πατριάς, καί ὅσα τοιαῦτα, σύν ἀριθμῷ ἤ ἀριθμοῦ χωρίς ὀνομάζῃ·","english":"For example, those who in time, place, kind, person, and rank happen to be five, he gathers into the three of the practical, natural, and theological; and these again, being three, into two, which signify the present and the future; and these into the perfective and simple, as they say, and all-containing ineffable Logos, from whom by procession came the universal decade of the modes contemplated in Scripture, and into whom, as a beginning, by circumscription the same decade is again gathered up into a monad. And the word of Scripture is contemplated according to time whenever it indicates \"once,\" \"was,\" \"is,\" \"will be,\" \"before this,\" \"present,\" \"after this,\" and \"upon this,\" and \"from the beginning,\" \"past,\" \"future,\" and years and seasons and months and weeks and days and nights and the parts of these, and simply all things that are expressive of time; and according to place, when it signifies heaven and earth and air and sea, the inhabited world, the ends, countries, islands, cities, temples, villages, fields, mountains, valleys, roads, rivers, deserts, winepresses, threshing floors, vineyards, and simply all things that can characterize place; and according to kind, universally when it signifies angels, or all that belongs to the heavenly order of the rational essences, and besides also sun and moon, stars, fire, and all things that are in air, on earth, in the sea, whether living things, or things that live and grow, or plants, and all that is mined from the earth and falls under human arts, and all other such things; and again specifically, when it names with number or without number men, nations, peoples, tongues, tribes, families, and all such things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"κατά πρόσωπον δέ, ὅταν τόνδε τόν ἄγγελον, ἤ τόνδε τόν ἀρχάγγελον, ἤ Σεραφίμ, ἤ ὅσα τῶν ἐν οὐρανοῖς διαιτωμένων νοερῶν οὐσιῶν, ἐξ ὀνόματος καλῇ, ἤ Ἀβραάμ, ἤ Ἰσαάκ, ἤ Ἰακώβ, ἤ ἕτερόν τινα τῶν ἐν ἐπαίνῳ ἤ ψόγῳ τῇ Γραφῇ κειμένων, δι᾿ ὀνόματος παραδηλοῖ· κατ᾿ ἀξίαν δέ, ἡνίκα βασιλείαν, ἤ βασιλέα, ἤ ποιμένα, ἤ ποίμνην, ἤ ἱερέα, ἤ ἱερωσύνην, ἤ γεωργόν, ἤ στρατηγόν, ἤ ἀρχιτέκτονα, καί ἁπλῶς εἴ τι ἄλλο τῶν οἷς διῄρηται τό ἀνθρώπινον γένος ἐπιτηδεύμασι. Ταῦτα γάρ πάντα ὅσα τοῖς πέντε περιεχόμενα τρόποις ἔδειξεν ὁ λόγος, οὐσίᾳ καί δυνάμει καί ἐνεργείᾳ, ταῖς περί αὐτά πρώταις διαιρέσεσι, συνιστάμενα, ἤ κινεῖ πάντως ἤ κινεῖται, ἤ ( ἐνεργεῖται ἤ ἐνεργεῖ, ἤ θεωρεῖ ἤ θεωρεῖται, ἤ λαλεῖ ἤ λαλεῖται, ἤ διδάσκει ἤ διδάσκεται, ἤ ἐπιτροπήν ἤ ἀποτροπήν δέχεται, καί ἁπλῶς ἵνα συνελών εἴπω, ἤ ποιοῦντα ἤ πάσχοντα τήν πρακτικήν καί τήν φυσικήν καί τήν θεολογικήν κατά συμπλοκήν δι᾿ ἀλλήλων ποικίλως ἡμῖν εἰσηγοῦνται φιλοσοφίαν, ἑκάστου δηλαδή τῶν ὠνομασμένων πολυτρόπως ταῖς περί αὐτό κατά τήν θεωρίαν ἐπινοίαις ἐπαινετῶς ἤ ψεκτῶς λαμβανομένου, καί τούς ἐπ᾿ αὐτῷ ποιητέους ἤ οὐ ποιητέους, ἤ φυσικούς ἤ ἀφύσικους, ἤ νοητούς ἤ ἀνοήτους λόγους ἐκφαίνοντος.","english":"In respect of person, when he calls by name this angel, or this archangel, or Seraphim, or as many of the noetic essences dwelling in the heavens as there are, or Abraham, or Isaac, or Jacob, or some other of those who lie in Scripture under praise or blame, he indicates them by name; and in respect of worth, whenever he names a kingdom, or a king, or a shepherd, or a flock, or a priest, or a priesthood, or a farmer, or a general, or a master builder, and simply whatever else of the pursuits by which the human race is divided. For all these things, as many as the discourse has shown to be contained in the five modes, being constituted in essence, power, and activity by the first divisions concerning them, either altogether move or are moved, or are acted upon or act, or contemplate or are contemplated, or speak or are spoken to, or teach or are taught, or receive approval or rejection, and, to speak concisely, either doing or suffering, they introduce to us in various ways, through their interweaving with one another, the practical, the natural, and the theological philosophy—each, that is, of the things named being taken in many ways, praiseworthily or blameworthily, by the conceptual considerations concerning it in contemplation, and disclosing the principles of what is to be done or not to be done in its regard, whether natural or unnatural, whether intelligible or unintelligible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"Διττός γάρ, ὡς ἔφην, ὁ ἐφ᾿ ἑκάστῳ λόγῳ τρόπος ἐστί, κατά τό δυνατόν τῷ ποιουμένῳ τήν ἐπ᾿ αὐτοῖς συνετῶς τῆς θεωρίας ἐξέτασιν, ἵνα ἔκ τε τῆς τῶν ποιητέων καί φυσικῶν καί νοητῶν λόγων θέσεως, καί ἐκ τῆς τῶν οὐ ποιητέων καί ἀφυσίκων καί ἀνοήτων φαντασιῶν ἀφαιρέσεως, ἡ πρακτική καί ἡ φυσική καί ἡ θεολογική περιποιηθῇ τοῖς εὐσεβέσι φιλοσοφία, ταὐτόν δέ ἐστιν εἰπεῖν, φιλοθεΐα. Καί αὗται δέ πάλιν τῷ τε παρόντι καί τῷ μέλλοντι διαιροῦνται, ὡς σκιάν ἔχουσαι καί ἀλήθειαν, καί τύπον καί ἀρχετυπίαν. Ὡς δ᾿ ἄν ὑπερφυῶς τε καί ὑψηλῶς δυνατόν ἐστι κατά τόν αἰῶνα τοῦτον τῷ ἀνθρώπῳ τό ἀκρότατον φθάσαντες μέτρον τῆς ἀρετῆς καί τῆς γνώσεως καί τῆς σοφίας περιγενέσθαι τήν τῶν θείων ἐπιστήμην, ἐν τύπῳ καί εἰκόνι τῶν ἀρχετύπων ἐστί. Τύπος γάρ ἐστιν ὡς ἀληθῶς πᾶσα παρ᾿ ἡμῶν νῦν εἶναι νομιζομένη ἀλήθεια, καί σκιά τοῦ μείζονος Λόγου καί εἰκών. Ὁ ἐν ὅλοις κατά τό παρόν πρός τό μέλλον καί τῶν ὅλων ποιητικός Λόγος κατανοούμενός ἐστιν ὡς ἐν τύπῳ καί ἀληθείᾳ, καί ὤν καί φαινόμενος, ὡς ὑπέρ τό παρόν καί τό μέλλον ὤν, καί ὑπέρ τύπον καί ἀλήθειαν, τῷ μηδέν ἔχειν ἀντικείμενον συνθεωρούμενον. Ἀντίκειται δέ τῇ ἀληθείᾳ τό ψεῦδος. Ὑπέρ ἀλήθειαν ἄρα ὁ πρός ὅν τά πάντα συνάγεται Λόγος, καί αὖθις, ὡς ἄνθρωπος καί Θεός ( ὑπάρχων, καί ὑπέρ πᾶσαν ὤν ἀληθῶς ἀνθρωπότητά τε καί θεότητα.","english":"For, as I said, the mode of the principle in each case is twofold, as far as the one who intelligently makes the examination of the contemplation of them is able, so that from the positing of the principles of things to be done, both natural and intelligible, and from the removal of the phantasies of things not to be done, both unnatural and unintelligible, the practical, the natural, and the theological philosophy may be procured for the pious—and to say the same thing, love of God. And these again are divided between the present and the future, as having shadow and truth, and type and archetype. But as it is possible, in a transcendent and lofty way, in this age for man, having reached the highest measure of virtue and knowledge and wisdom, to attain the knowledge of divine things, it is in type and image of the archetypes. For every truth now thought by us to be is truly a type and shadow and image of the greater Word. The Word which is creative of all things, understood at present in relation to the future and in all things, is as in type and truth, both being and appearing, as being beyond the present and the future, and beyond type and truth, by having nothing opposed contemplated alongside it. But falsehood is opposed to truth. Beyond truth, therefore, is the Word to which all things are gathered, and again, as being man and God, and truly being beyond all humanity and divinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":272,"ref":"p272","source":"Συνάγονται τοίνυν οἱ μέν πρότεροι πέντε τρόποι κατά τήν ἐπ᾿ αὐτοῖς πολύτροπον θεωρίαν εἰς πρακτικήν καί φυσικήν καί θεολογικήν φιλοσοφίαν, αὗται δέ πάλιν εἰς τό παρόν καί εἰς τό μέλλον, ἤτοι τύπον καί ἀλήθειαν, τό παρόν δέ καί τό μέλλον εἰς τό ἀρχικόν, ἤγουν τόν ἐν ἀρχῇ Λόγον, τόν ποιοῦντα παθεῖν αὐτόν καί ἰδεῖν τούς ἀξίους αὐτοῦ γενομένους, καί διά τῶν εἰρημένων φιλοπόνως τήν πρός αὐτόν ποιησαμένους πορείαν, καί τήν δι᾿ αὐτούς γενομένην δεκάδα δι᾿ αὐτόν ποιησαμένους μονάδα, τήν αὐτούς ἐκτινάξαν παντός ἐμπαθοῦς τε καί φυσικοῦ καί νοητοῦ κινήματος, καί τήν ἐν χάριτι θείαν αὐτοῖς κατά τήν ὁλόκληρον ἕξιν ἐμμορφώσασαν τῆς κατά φύσιν θείας ἁπλότητος ἰδιότητα. Ἰστέον δέ καί τοῦτο, ὅτι\n\nτῆς μέν προνοίας ὁ λόγος τῇ φυσικῇ, καί ὁ τῆς κρίσεως λόγος τῇ πρακτικῇ κατέσπαρται φιλοσοφίᾳ, κατά τούς αὐτοῖς πρέποντας τρόπους, οἷς διά τῆς θεωρίαν τῶν ὄντων τε καί γινομένων ἐμφαίνονται.\n\nΤαῦτα, καθώς εἴρηται, νενοηκότα τόν θεόφρονα τοῦτον διδάσκαλον οἶμαι προσφόρως τούς ὀνομασθέντας ἁγίους ἐκ τοῦ κατά γένος καί ἀξίαν τρόπου τῆς ἐπ᾿ αὐτοῖς θεωρίας καλέσαι, τόν δέ μέγαν Ἰωάννην καί ἐκ τοῦ τόπου. Διόπερ ὁ μέγας ἅγιος Ἰωάννης, ὡς μέν κῆρυξ μετανοίας, πράξεώς ἐστιν εἰκών, ὡς δέ ἐρημίτης, ἀπαθείας, ὡς Λευΐτης δέ καί ἱερεύς, γνωστικῆς θεωρίας, ὡς δέ τοῦ λόγου προσκιρτήσας ἀπό γαστρός, ἀτρεψίας καί τῆς κατ᾿ ἀρετήν καί γνῶσιν ἕξεώς ἐστι σύμβολον·","english":"The first five modes, then, are gathered together, according to the manifold contemplation of them, into practical, natural, and theological philosophy; and these again into the present and the future, that is, type and truth; and the present and the future into the principle, that is, the Logos who was in the beginning, who causes himself to suffer and to be seen by those who become worthy of him and who through the things said have made their journey toward him with labor, and who have made the decade that came to be for their sake into a monad for his sake, which has shaken them free of every passible, natural, and intelligible movement, and which in divine grace has formed in them, according to their whole disposition, the property of the divine simplicity according to nature. But this too must be known, that\n\nthe principle of providence has been sown in natural philosophy, and the principle of judgment in practical philosophy, in the modes that befit them, by which they are made manifest through the contemplation of things that are and things that come to be.\n\nThese things, as has been said, this God-minded teacher having understood, I think he suitably called the so-called saints from the mode of contemplation of them according to kind and worth, and the great John also from his place. Therefore the great saint John, as a herald of repentance, is an image of practice; as a desert-dweller, of impassibility; as a Levite and priest, of gnostic contemplation; and as one who leaped in the womb at the Logos, he is a symbol of immutability and of the disposition according to virtue and knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"ὁ δέ ἅγιος Δαβίδ, ὡς μέν Ἰουδαῖος καί ποιμήν, τήν δι᾿ ἐξομολογήσεως πρακτικήν φιλοσοφίαν εἰκονίζεται, ὡς δέ βασιλεύς Ἰσραήλ, τήν θεωρητικήν εἰσηγεῖται μυσταγωγίαν. Γένος οὖν τοῦ μέν ἁγίου Ἰωάννου τό ἔθνος καί ἡ φυλή ἐξ ὧν ὑπῆρχε, ἀξία δέ τό κήρυγμα καί ἱερωσύνη, καί τόπος ἡ ἔρημος ἐν ᾗ διῆγε· τοῦ δέ ἁγίου Δαβίδ ὡσαύτως, τό μέν γένος τό ἔθνος ἐστί καί ἡ φυλή, τό δέ ἐπιτήδευμα, ἤγουν ἡ ἀξία, ἡ ποιμαντική καί ἡ βασιλεία. Αἷς ἑκάτερος, ( ἀναλόγως ἑαυτῷ κατά τόν πρέποντα λόγον τῶν ἐπ᾿ αὐτῷ λεγομένων τρόπων θεωρούμενος, τό δι᾿ αὐτοῦ δηλούμενον \"ἀπταίστως\" μυστήριον δείκνυσιν. Ρ (100)...».ΑΝ ΕΙΣ ΑΙΓΥΠΤΟΝ ΦΕΥΓΗ, ΠΡΟΘΥΜΩΣ ΣΥΜΦΥΓΑΔΕΥΘΗΤΙ..». Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό· «Ἄν εἰς Αἴγυπτον φεύγῃ, προθύμως συμφυγαδεύθητι· καλόν τῷ Χριστῷ συμφεύγειν διωκομένῳ. Ἄν ἐν Αἰγύπτῳ βραδύνῃ, κάλεσον αὐτόν ἐξ Αἰγύπτου, καλῶς ἐκεῖ προσκυνούμενον». Δεῖ καθάπερ οἶμαι, πρός τῷ γινώσκειν εἰς Αἴγυπτον φυγόντα τόν Κύριον καί ὑπό τίνος διωκόμενον κατά τό ἀκόλουθον εἰδέναι. Φεύγει τοίνυν ὁ Κύριος οὐ μόνον ἁπλῶς εἰς Αἴγυπτον, ἀλλά καί ὑπό Ἡρώδου διωκόμενος, τοῦ τηνικαῦτα τῆς Ἰουδαίας γῆς βασιλεύοντος. Ἑρμηνεύεται δέ ὁ Ἡρώδης, ὥς φασι, πάθος, καί δερμάτινος, καί φύσις, ἡ δέ Αἴγυπτος καί αὐτή πολλαχῶς λαμβάνεται, κατά τάς ἐπ᾿ αὐτῆ τῶν θεωρητικῶν τρόπων ἐπινοίας, ποτέ μέν εἰς τόν ἐνεστῶτα κόσμον, ποτέ δέ εἰς τήν σάρκα, ποτέ δέ εἰς τήν ἁμαρτίαν, ποτέ δέ εἰς τήν ἄγνοιαν, ποτέ δέ εἰς τήν κάκωσιν, καθ᾿ ἥν μάλιστα νῦν ἐπιβολήν πρέπον ἐστίν ἐκδέξασθαι τήν εἰς Αἴγυπτον τοῦ Κυρίου φυγήν.","english":"But Saint David, on the one hand as a Jew and a shepherd, images the practical philosophy that comes through confession; on the other hand, as king of Israel, he introduces the contemplative mystagogy. So the race of Saint John is the nation and the tribe from which he came, his worth is the preaching and the priesthood, and his place is the desert in which he lived. Of Saint David likewise, the race is the nation and the tribe, and his pursuit, that is his worth, is the pastoral office and the kingship. By these each of the two, contemplated in a manner analogous to himself according to the fitting principle of the modes spoken of in his regard, shows the mystery signified through him \"without stumbling.\" R (100)... \"If he flees into Egypt, flee together with him eagerly.\" From the same discourse, on the passage: \"If he flees into Egypt, flee together with him eagerly; it is good to flee together with Christ when he is persecuted. If he delays in Egypt, call him out of Egypt, rightly worshipped there.\" It is necessary, I think, in addition to knowing that the Lord fled into Egypt, to know also, in due sequence, by whom he was persecuted. The Lord, then, flees not merely into Egypt, but also persecuted by Herod, who at that time was reigning over the land of Judea. Herod is interpreted, as they say, as passion, and leathern, and nature. Egypt itself is also taken in many ways, according to the conceptions of the contemplative modes applied to it: sometimes it means the present world, sometimes the flesh, sometimes sin, sometimes ignorance, sometimes affliction—in which sense especially it is now fitting to receive the Lord's flight into Egypt as an undertaking.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"Καλόν οὖν ἐστι συμφεύγειν εἰς Αἴγυπτον τῷ Χριστῷ, τουτέστι τῷ ἐν ἡμῖν διαγνωστικῷ θείῳ Λόγῳ, διά νηπιότητα τέως διωκομένῳ, δι᾿ ἡμᾶς τούς κατ᾿ αὐτόν νηπιάζοντας, ὑπό τοῦ κρατοῦντος ἡμῶν ἔτι καί βασιλεύοντος διά τῶν ἐμπαθῶν τῆς σαρκός κινημάτων χοϊκοῦ φρονήματος, εἰς τήν διά τῆς πρακτικῆς κάκωσιν, ἕως οὖ θάνατος ἡμῖν μηνυθῇ διά τῆς ἀπαθείας τῶν ζητούντων τήν ψυχήν τοῦ ἐν ἡμῖν νηπιάζοντος θειοτάτου Λόγου, τουτέστι τῶν τήν ἡμῶν κατά τόν λόγον θεοτελῆ ζωήν νεκρῶσαι θελόντων, καί τήν χριστοειδῆ κατάστασιν, ἤγουν ἕξιν, ἀφανίσαι μαινομένων, τοῦ διά τῆς ἡμῶν ἀδιστάκτου κατά προαίρεσιν προθύμως ὥσπερ διά νεφέλης ( κούφης ἐπιβαίνοντος ἡμῶν τῇ Αἰγύπτῳ, λέγω δέ τῇ σαρκί, καί τά ταύτης κινήματά τε καί παθήματα ὥσπερ τινά χειροποίητα εἴδωλα κατασείοντος καί τῆς ἕδρας μετακινοῦντός τε καί παντελῶς τῆς ψυχῆς ἀπωθουμένου, καί εἰς ἑαυτόν μετά τήν εἰκόνων ἀποβολήν δεόντως μετάγοντος τήν προσκύνησιν. Οὕτω μέν οὖν συμφεύγομεν καλῶς τῷ Χριστῷ διωκομένῳ, τῆς σύν αὐτῷ φυγῆς διά τῆς ἑκουσίου κακώσεως καλόν λαμβάνοντες μισθόν τήν ἀπάθειαν. Καλοῦμεν δέ πάλιν τόν Χριστόν ἐξ Αἰγύπτου μή ἐῶντες τόν ἐν ἡμῖν θεῖον τῆς διαγνώσεως λόγον μετά τήν τῶν παθῶν ὑποχώρησιν καί τελείαν νέκρωσιν ταῖς κατά τῶν μή ὄντων μηχαναῖς ἀνοήτως προσανέχειν, μηδέ σάρκα Λόγον ἐν ἑαυτοῖς μόνον ἤ ἐν ἑτέροις ἡμῖν προσομιλοῦσιν αὐτόν συγχωροῦντες γινώσκεσθαι. Ἀλλά","english":"It is good, then, to flee together with Christ into Egypt—that is, with the divine Logos of discernment within us, who for a time is pursued because of infancy, for our sake who are infants in accordance with him, by the earthy mindset that still rules and reigns over us through the passionate motions of the flesh—into the affliction that comes through the practical life, until death is announced to us through the dispassion of those who seek the soul of the most divine Logos who is an infant within us, that is, of those who wish to put to death our God-perfected life according to the Logos, and who are madly bent on destroying the Christ-like state, that is, the habit, while he who eagerly and without hesitation, according to our free choice, rides upon our Egypt as if upon a light cloud—I mean upon the flesh—and shakes down its motions and passions as if they were handmade idols, and moves them from their seat and utterly drives them out of the soul, and after the casting out of the images duly transfers worship to himself. In this way, then, we rightly flee together with Christ who is pursued, receiving as a good wage for our flight with him, through voluntary affliction, dispassion. And again we call Christ out of Egypt, not allowing the divine logos of discernment within us, after the retreat and complete mortification of the passions, to apply itself foolishly to schemes against things that are not, nor permitting the Logos to be known in ourselves or in others who converse with us as flesh only. But","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"καλῶς τε καί πιστῶς ἐν τοῖς κατά τήν κάκωσιν τῆς πρακτικοῖς φιλοσοφίας τύποις διά τῶν ἀρετῶν προπαιδευθέντες ἀναβαίνωμεν ἐκ τούτων διά θεωρίας ἐπί τήν ὦσιν εἰσι τύποι καί προχαράγματα γνῶσιν, ὥσπερ ἀπό τινος Αἰγύπτου εἰς τήν Ἰούδα καλῶς ἀναβαίνοντες καί τούς σύν ἡμῖν ἀναβαίνειν διδάσκοντες, καί ἀπό τοῦ σάρκα Λόγον εἰδέναι τόν Χριστόν διά τῆς πρακτικῆς μεταβαίνωμεν ἐπί τήν δόξαν τήν ὡς Μονογενοῦς παρά Πατρός αὐτοῦ γνῶσιν.\n\nΟὕτω τις καλῶς τε καί εὐσεβῶς συμφεύγει Χριστῷ διωκομένῳ, καί οὕτω πάλιν αὐτόν καλεῖ πρός θεωρίαν καί γνῶσιν ἀπό τῆς πρακτικῆς μεταβαίνων, πάντα ποιῶν σύν τῷ Λόγῳ κατά τόν Λόγον ὑπέρ τοῦ Λόγου. Μή φανήτω δέ σοι παράδοξον εἰς τήν κατ᾿ ἀρετήν ληφθεῖσα νῦν ἡ Αἴγυπτος κάκωσιν, ἀλλ᾿ ἐπίσκηψον ἀκριβῶς τοῖς κατά τήν Παλαιάν ἱστορηθεῖσι, πῶς οὐ μόνον τόν Ἰσραήλ πλινθουργοῦντα, ἀλλά καί αὐτούς Αἰγυπτίους διά τῆς Μωσέως ἐπιδημίας εἰς φθοράν ἐβασάνιζε. Κάκωσις γάρ ὥσπερ καί σκότος, ὡς ἔφην, ἡ Αἴγυπτος ἑρμηνεύεται. Πᾶσα δέ κατά τόν εἰκότα λόγον ἑρμηνεία τήν ἐπαινετήν ἐπιδέχεται καί τήν ψεκτήν τοῦ ὑπ᾿ ἐκείνου διά τῆς θεωρίας ὡς ἐπί τό ( πλεῖστον ἔννοιαν.","english":"Having been well and faithfully trained beforehand in the forms of the practical philosophy that pertain to the affliction, through the virtues, let us ascend from these by contemplation to the knowledge of which those forms are types and prefigurations, as if ascending well from a kind of Egypt into Judea, and teaching those with us to ascend as well; and let us pass over from knowing Christ the Logos according to the flesh, through the practical life, to the glory—that is, the knowledge—of him as of the Only-Begotten from the Father.\n\nIn this way one well and piously flees together with Christ who is pursued, and in this way again he calls him to contemplation and knowledge, passing over from the practical life, doing all things with the Logos, according to the Logos, for the sake of the Logos. And let it not seem paradoxical to you that Egypt is now taken to mean the affliction that comes about in accordance with virtue; but examine carefully the things recorded in the Old Testament, how not only Israel, while making bricks, but also the Egyptians themselves were tortured to destruction through the visit of Moses. For Egypt, as I said, is interpreted as affliction, just as it is also darkness. And every interpretation according to the fitting sense admits both the praiseworthy and the blameworthy understanding of the meaning, as for the most part, of what is under it through contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"Εἰ τοίνυν σαρκός εὐεκτούσης καί πιαινομένης τοῖς πάθεσιν ἡ ψυχή βασανίζεται καί σκοτίζεται τῆς τῶν ἀρετῶν ἕξεως καί τοῦ φωτισμοῦ τῆς γνώσεως ὑποχωρούντων, τόν αὐτόν τρόπον πάντως κατά τό εἰκός, καί τῆς ψυχῆς τῷ θείῳ κάλλει τῶν ἀρετῶν καί τῷ φωτισμῷ τῆς γνώσεως φρουρουμένης τε καί λαπρυνομένης, ὁ ἔξω ἄνθρωπος διαφθείρεται, τῆς σαρκός διά τήν ἐπιδημίαν τοῦ Λόγου τήν φυσικήν εὐεξίαν ἀποβαλλομένης, ἐν ᾗ κρυπτόμενος μᾶλλον δέ βασιλεύων, ὁ τήν ἐπί τοῦ ὀμφαλοῦ δύναμιν ἔχων δράκων, οἷόν τις τῶν καλῶν σκεδαστής Φαραώ ἀόρατος, διεῖρπε, τήν ψυχήν τοῖς καθ᾿ ἁμαρτίαν δήγμασι βάλλων, ὅς διά τοῦ κατά μέρος τό φρόνημα τῆς σαρκός σβέννυσθαι κατά τήν πρακτικήν κακουχίαν ὑποχωρεῖ τελείως νεκρούμενος, οὐδέ ἴχνος τῆς ποτε τυραννίδος εἰκότως ἀφείς, ὥστε βοᾷν διά Χριστοῦ δύνασθαι τούς τῆς ἐλευθερίας τετυχηκότας, καί πρό τῆς γενικῆς ἀναστάσεως διά τήν ἤδη γεγενημένην αὐτοῖς τῆς προαιρέσεως ἐθελούσιον ἀνάστασιν, Ποῦ σου, θάνατε, τό κέντρον; ποῦ σου, ᾅδη, τό νῖκος; τήν ἡδονήν λέγοντες τῆς σαρκός τήν συνημμένην αὐτῇ τῆς ψυχῆς ἐκ τῆς ἀγνοίας ἀπάτην, δι᾿ ὧν ποτε πρό τοῦ Χριστοῦ κρατῶν τῆς ἀνθρωπίνης φύσεως ὁ παμμίαρος διάβολος ἀφειδῶς διετίτρα τῷ κέντρῳ τῆς ἡδονῆς τήν τῶν ἀνθρώπων φύσιν, καί φιλονείκως τῷ ξίφει τῆς ἀπάτης πρός ἀπώλειαν αὐτήν ὑπεσύρετο. ΡΑ (101).... ΕΚ ΤΟΥ ΕΙΣ ΤΑ ΦΩΤΑ..» ΚΑΙ ΤΗΣ ΤΟΥ ΘΕΟΥ ΔΟΞΗΣ ΑΠΟΠΕΣΕΙΝ, ΕΙΣ ΕΙΔΩΛΑ..».","english":"If, then, when the flesh is in good condition and fattened by the passions, the soul is tormented and darkened, as the habit of the virtues and the illumination of knowledge give way, in the same manner altogether, by likelihood, when the soul is guarded and made splendid by the divine beauty of the virtues and by the illumination of knowledge, the outer man is corrupted, the flesh, because of the visitation of the Word, casting off its natural good condition, in which the dragon that has his power upon the navel—like some invisible Pharaoh, a scatterer of good things—was lurking, rather, reigning, striking the soul with the bites of sin. He, as the mind of the flesh is quenched in part through practical affliction, withdraws, being completely put to death, and reasonably leaves not a trace of his former tyranny, so that those who have obtained freedom can cry out through Christ, even before the general resurrection, because of the voluntary resurrection of their free choice that has already taken place for them: Where, O death, is your sting? Where, O Hades, is your victory? —calling the pleasure of the flesh the deception of the soul that is joined to it from ignorance, by which the all-polluted devil, once ruling over human nature before Christ, relentlessly pierced human nature with the sting of pleasure, and contentiously dragged it down to destruction with the sword of deception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"Τοῦ αὐτοῦ ἐκ τοῦ εἰς τά Φῶτα λόγου, εἰς τό· «Εἴπερ ἀσεβεῖν αὐτούς ἔδει πάντως, καί τῆς τοῦ Θεοῦ δόξης ἀποπεσεῖν, εἰς εἴδωλα κατενεχθέντας καί τέχνης ἔργα καί χειρῶν πλάσματα, μή ἄλλο τι κατ᾿ αὐτῶν εὔξασθαι τούς νοῦν ἔχοντας, ἤ τοιαῦτα σεβασθῆναι καί οὕτω τιμῆσαι».\n\nΤούτων ἀναγνωσθέντων εἴπατε, τινές τῶν ἀκροωμένων ( ἐπέσκηψαν τῷ διδασκάλῳ, φάσκοντες μή δίκαιον εἶναι τούς νοῦν ἔχοντας καί εὐαγγελικῶς ζῇν προθεμένους κατά τινος εὔξασθαι τοιαῦτα σεβασθῆναι καί οὕτω τιμῆσαι. Πρός οὕς ἐμόν μέν οὐδέν, ὅ δέ παρά τινος γέροντος τά θεῖα σοφοῦ καί τήν τῶν Πατέρων περί πολλοῦ ποιουμένου διδασκαλίαν ἐδιδάχθην περί τούτου, φημί. Ὁ ἅγιος καί μακάριος Πατήρ ἡμῶν καί διδάσκαλος Γρηγόριος, ὧ οὗτοι, (ὡς γάρ παροῦσιν αὐτοῖς διαλεχθήσομαι), θεασάμενος τούς Ἕλληνας προηγουμένως οὕτως ἀλόγως πλανηθέντας, καί τῆς περί τοῦ κυρίως ὄντος Θεοῦ πάμπαν ἐννοίας ἀπαχθέντας, συμπαθείας νόμῳ ταῦτα διέξεισιν, ἵνα ἐκ τῆς τῶν σεβασμάτων ἀλογίας τε καί εὐτελείας, μᾶλλον δέ κυριώτερον εἰπεῖν βδελυρίας, πολλῇ τῶν","english":"From the same author, from the discourse On the Lights, on the passage: \"If indeed they had to be impious altogether, and to fall away from the glory of God, carried down to idols and works of art and formations of hands, those who have understanding should pray nothing else against them than that such things be revered and thus honored.\"\n\nWhen these things had been read, some of the hearers said (they pressed the teacher, asserting that it is not just for those who have understanding and who have purposed to live according to the Gospel to pray against anyone that such things be revered and thus honored). To them I said that nothing of this is mine, but that I was taught this by a certain elder, wise in divine things and one who greatly esteemed the teaching of the Fathers. Our holy and blessed Father and teacher Gregory, as I shall speak to them as though present, seeing the Greeks first thus irrationally led astray and wholly led away from the very notion of the God who truly is, sets these things forth by the law of compassion, so that from the irrationality and worthlessness of the objects of reverence—or rather, to speak more properly, their abomination—with great...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"ἐπιχειρηματικῶν λόγων αὐτοῖς γενομένῃ τῶν σεβασμάτων ἀνασκευῇ ῥᾴστη γένηται αὐτοῖς πρός ὀρθοτομίαν ἡ ἄνοδος, προσέτι γε μήν καί μηδέ τινα τούτων κακοδοξίᾳ κατασυρῆναι, διά τό τήν ἀπάτην ἐκ τοῦ προχείρου πᾶσιν εὔδηλον εἶναι καί εὐφώρατον, μηδενί τιμίῳ δοκοῦντι συγκαλύπτουσαν τό λανθάνον κακόν. ΡΒ (102)...».ΟΥ ΔΕ ΚΑΘΑΡΣΙΣ, ΕΛΛΑΜΨΙΣ, ΕΛΛΑΜΨΙΣ ΔΕ ΠΟΘΟΥ ΠΛΗΡΩΣΙΣ, ΤΟΙΣ ΤΩΝ ΜΕΓΙΣΤΩΝ..».\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό, «Οὗ δέ κάθαρσις, ἔλλαμψις, ἔλλαμψις δέ πόθου πλήρωσις, τοῖς τῶν μεγίστων, ἤ τοῦ μεγίστου, ἤ ὑπέρ τό μέγα ἐφιεμένοις». Φασίν οἱ τῶν θείων ἐπιστήμονες μυστηρίων ὅτι ἔνθα κάθαρσις ψυχῆς ἡ διά τῶν ἀρετῶν, ἐκεῖ καί ἔλλαμψις γνώσεως μετά τήν εὐσεβῆ τῶν ὄντων διάσκεψιν ἀναφαίνεται, πρός τήν τοῦ θείου κατανόησιν τήν ψυχήν ἀναβιβάζουσα, καί τόν πόθον αὐτῆς προσηλοῦσα τῷ ἐσχάτῳ τῶν ὀρεκτῶν, ὅπερ ἐστίν ὁ Θεός, ὁ ἐν τοῖς μεγίστοις καί ἐν τῷ μεγίστῳ καί ὑπέρ τό μέγα κυρίως ὑπάρχων καί γινωσκόμενος· \"ἐν τοῖς μεγίστοις\" μέν, ὡς ἐν τρισίν ὑποστάσεσιν ὁμοουσίοις καί ὁμοδυνάμοις, ἀσυγχύτοις ( τε τῇ ἀκριβεῖ καί ἀμεταβόλῳ περί ἑκάστην ἰδιότητι, ἀγεννησίᾳ λέγω καί γεννήσει καί ἐκπορεύσει· \"ἐν τῷ μεγίστῳ\" δέ, διά τό κατ᾿ οὐσίαν ἕν καί ταὐτόν καί μοναδικόν τῆς θεότητος· ὑπέρ τό μέγα δέ, διά τό \"μή ποσῷ τινι ἤ μεγέθει ἤ πηλικότητι περιγράφεσθαι\" καί πέρασί τισι διαλαμβάνεσθαι τό θεῖον.","english":"From the same discourse, on the passage: \"But where there is purification, there is illumination; and illumination is the fulfillment of longing, for those who strive after the greatest things, or after the greatest, or after what is beyond the great.\" Those who are learned in the divine mysteries say that where there is purification of the soul through the virtues, there also illumination of knowledge appears, after the pious contemplation of things that are, raising the soul up to the understanding of the divine and fastening its longing to the last of the objects of desire, which is God, who properly exists and is known in the greatest things, and in the greatest, and beyond the great. \"In the greatest things,\" indeed, as in three consubstantial and coequal hypostases, without confusion, and with the precise and unchanging property of each—I mean unbegottenness, generation, and procession; \"in the greatest,\" because of the essential one and the same and singular nature of the Godhead; and \"beyond the great,\" because the divine is not circumscribed by any quantity or magnitude or size, nor delimited by any boundaries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"Πᾶν γάρ μέγεθος πεπερασμένον ἐστί, τό δέ θεῖον μόνον ἀπέραντον, ᾗ φησιν ὁ μέγας Δαβίδ, Μέγας Κύριος καί αἰνετός σφόδρα, καί τῆς μεγαλωσύνης αὐτοῦ οὐκ ἔστι πέρας, ὡς οὐδενί περιορισμῷ περατούμενον, διό καί ἄπειρον, ἤ ἔχον φθάνουσαν αὐτό τήν οἱανοῦν χρόνου καί φύσεως ἔννοιαν, καθ᾿ ἥν ἡ τεχνική τῶν λογικῶν ἐπιχειρημάτων μέθοδος τοῖς τά τοιαῦτα σπουδασταῖς ἐπενοήθη δι᾿ ἥν μάλιστα καί μεθ᾿ ἧς ἀδόκιμοι περί τήν τῆς ἀληθείας εὕρεσιν ἀπεδείχθησαν, πᾶν ὅ τοῖς σφῶν αὐτῶν λογισμοῖς μή γέγονεν ἁλωτόν, μήτε εἶναι τό παράπαν πιστεύσαντες. Δηλοῖ δέ τά προειρημένα λέγων ὁ διδάσκαλος ἐκ τοῦ καί ἐν ἄλλοις τοῖς αὐτοῖς χρήσασθαι λόγοις. Λέγει οὖν ἐν τῷ εἰς τόν Κατάπλουν τῶν ἀπό Αἰγύπτου λόγῳ, θεολογικῶς οὑτωσί διεξιών περί τῆς ἀκτίστου καί θείου οὐσίας, καί τῆς κτιστῆς καί ἀρχήν τοῦ εἶναι λαβούσης φύσεως· \" Καλεῖται δέ ἡ μέν Θεός, καί ἐν τρισί τοῖς μεγίστοις ἵσταται, αἰτίῳ καί δημιουργῷ καί τελειοποιῷ τῷ Πατρί λέγω καί τῷ Υἱῷ καί τῷ ἁγίῳ Πνεύματι. Καί αὖθις ἐν τῷ περί Βαπτίσματος λόγῳ περί τῆς ἐν τρισίν ἁγίαις ὑποστάσεσι μίας καί τῆς αὐτῆς ἁγίας θεότητος διαλαμβάνων φησί, \"Πάντοθεν ἴσην, τήν αὐτήν πάντοθεν, ὡς ἕν οὐρανοῦ κάλλος καί μέγεθος, τριῶν ἀπείρων ἄπειρον συμφυΐαν». Αὐτός οὖν ἑαυτοῦ καθέστηκεν ἑρμηνευτής ὁ διδάσκαλος τοῖς μή παρέργως ἐντυγχάνουσι τοῖς αὐτοῦ θεοφράστου λόγοις. ΡΓ (103)...».ΚΑΙΝΟΤΟΜΟΥΝΤΑΙ ΦΥΣΕΙΣ, ΚΑΙ ΘΕΟΣ ΑΝΘΡΩΠΟΣ ΓΙΝΕΤΑΙ» ( Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, «Καινοτομοῦνται φύσεις, καί Θεός ἄνθρωπος γίνεται».","english":"For every magnitude is bounded, but the divine alone is unbounded, as the great David says: \"Great is the Lord and greatly to be praised, and of his greatness there is no end,\" as being bounded by no limitation whatsoever; therefore it is also infinite, or rather it possesses any concept of time and nature whatsoever that reaches it, according to which the technical method of rational arguments was devised by those who are zealous for such things—by which especially and with which they were shown to be unreliable in the discovery of truth, believing that whatever was not graspable by their own reasonings did not exist at all. The teacher makes clear what has been said by using the same words also in other places. He says, then, in the discourse On the Descent of the Israelites from Egypt, discoursing theologically in this way about the uncreated and divine essence, and about the created nature that received a beginning of existence: \"It is called God, and it stands in three greatest things—cause, creator, and perfecter, I mean the Father and the Son and the Holy Spirit.\" And again, in the discourse On Baptism, treating of the one and the same holy Godhead in three holy hypostases, he says: \"Equal on every side, the same on every side, as one beauty and magnitude of heaven, an infinite conjunction of three infinite ones.\" The teacher himself, then, has become his own interpreter for those who do not read his God-inspired words carelessly. 103... \"AND NATURES ARE INNOVATED, AND GOD BECOMES MAN\" (From the same discourse, on the passage, \"Natures are innovated, and God becomes man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"Οἱ τά πολλά τῶν θείων μυστηρίων ἐκ τῶν ὀπαδῶν καί ὑπηρετῶν γενομένων τοῦ Λόγου, καί αὐτόθεν ἀμέσως τήν τῶν ὄντων μυηθέντων γνῶσιν, κατά διαδοχήν διά τῶν πρό αὐτῶν εἰς αὐτούς διαδοθέντα λαβόντες ἅγιοί φασιν πέντε διαιρέσεσι διειλῆφθαι τήν πάντων τῶν γεγονότων ὑπόστασιν· ὧν πρώτην μέν φασιν εἶναι τήν διαιροῦσαν τῆς ἀκτίστου φύσεως τήν κτιστήν καθόλου φύσιν, καί διά γενέσεως τό εἶναι λαβοῦσαν. Φασί γάρ τόν Θεόν ἀγαθότητι πεποιηκότα τῶν ὄντων\n\nἁπάντων λαμπράν διακόσμησιν, μή αὐτόθεν αὐτῇ καταφανῆ γενέσθαι τινά καί διακρίνουσαν ἄγνοιαν διαίρεσιν λέγοντες. Τήν γάρ φυσικῶς ἀλλήλων ταῦτα διαιροῦσαν, μηδέποτε δεχομένην εἰς μίαν οὐσίαν ἕνωσιν, ὡς τόν ἕνα καί τόν αὐτόν μή δυναμένην ἐπιδέξασθαι λόγον εἴασαν ἄῤῤητον. Δευτέραν δέ, καθ᾿ ἥν ἡ διά κτίσεως τό εἶναι λαβοῦσα σύμπασα φύσις ὑπό Θεοῦ διαιρεῖται εἰς νοητά καί αἰσθητά. Τρίτην, καθ᾿ ἥν ἡ αἰσθητή φύσις διαιρεῖται εἰς οὐρανόν καί γῆν.","english":"The saints who received in succession, handed down to them by those before them, the many things concerning the divine mysteries—having been initiated, both from the very source and immediately, into the knowledge of things that exist, from those who became followers and servants of the Word—say that the substance of all things that have come to be has been divided by five divisions. Of these, they say the first is the one that divides the whole created nature from the uncreated nature, and that which received its being through generation. For they say that God, in his goodness, having made the bright ordering of all things that exist,\n\nthey say that no division distinguishing it was manifest to it from the very source, and one that separates ignorance. For the division that naturally separates these things from one another, never admitting union into one substance, since it cannot receive the one and the same principle, they left unspoken. The second is that by which the whole nature that received its being through creation is divided by God into intelligible and sensible things. The third is that by which sensible nature is divided into heaven and earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"Τετάρτην δέ, καθ᾿ ἥν ἡ γῆ διαιρεῖται εἰς παράδεισον καί οἰκουμένην, καί Πέμπτην, καθ᾿ ἥν ὁ ἐπί πᾶσιν, ὥσπερ τι τῶν ὅλων συνεκτικώτατον ἐργαστήριον, καί πᾶσι τοῖς κατά πᾶσαν διαίρεσιν ἄκροις δι᾿ αὐτοῦ φυσικῶς μεσιτεύων ἀγαθοπρεπῶς κατά γένεσιν τοῖς οὖσιν ἐπεισαχθείς ἄνθρωπος διαιρεῖται εἰς ἄρσεν καί θῆλυ, πᾶσαν ἔχων δηλαδή φυσικῶς ταῖς τῶν ἄκρων πάντων μεσότησι διά τῆς πρός τά ἄκρα πάντα τῶν ἰδίων μερῶν σχετικῆς ἰδιότητος τήν πρός ἕνωσιν δύναμιν, δι᾿ ἧς ὁ κατά τήν αἰτίαν τῆς τῶν διῃρημένων γενέσεως συμπληρούμενος τρόπος ἔμελλε τοῦ θείου σκοποῦ τό μέγα μυστήριον ἔκδηλον δι᾿ ἑαυτοῦ καταστῆσαι, τήν πρός ἄλληλα τῶν ἐν τοῖς οὖσιν ἄκρων ( ἐναρμονίως ἀπό τῶν προσεχῶν ἐπί τά πόῤῤω, καί τῶν ἡττόνων ἐπί τά κρείττονα καθεξῆς ἀνατατικῶς προϊοῦσαν, εἰς Θεόν ἀποπερατώσας ἕνωσιν.","english":"The fourth division is that by which the earth is divided into paradise and the inhabited world; and the fifth is that by which the man who was brought in at the end, after all things, as a kind of workshop most capable of holding all things together, and who naturally and in a manner befitting goodness mediates through himself between all the extremes in every division, having been introduced by generation among existing things—this man is divided into male and female. Clearly he possesses naturally, through the intermediate positions of all extremes, the power of union with all extremes by virtue of the relational property of his own parts toward all extremes. Through this power the mode of generation of divided things, fulfilled according to their cause, was destined to make the great mystery of the divine purpose manifest through itself, having brought to completion in God the union of the extremes among existing things with one another—a union that proceeds harmoniously from things near to things far off, and from lesser to greater, ascending in order.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"Τούτου δή χάριν ἔσχατος ἐπεισάγεται τοῖς οὖσιν ὁ ἄνθρωπος, οἱονεί σύνδεσμός τις φυσικός τοῖς καθόλου διά τῶν οἰκείων μερῶν μεσιτεύων ἄκροις, καί εἰς ἕν ἄγων ἐν ἑαυτῷ τά πολλῷ κατά τήν φύσιν ἀλλήλων διεστηκότα τῷ διαστήματι, ἵνα τῆς πρός Θεόν, ὡς αἴτιον, τά πάντα συναγούσης ἑνώσεως ἐκ τῆς ἰδίας πρότερον ἀρξάμενος διαιρέσεως καθεξῆς διά τῶν μέσων εἱρμῷ καί τάξει προβαίνων εἰς τόν Θεόν λάβῃ τό πέρας τῆς διά πάντων κατά τήν ἕνωσιν γινομένης ὑψηλῆς ἀναβάσεως, ἐν ὧ οὐκ ἔστι διαίρεσις, τήν μηδαμῶς ἡρτημένην δηλαδή κατά τόν προηγούμενον λόγον τῆς περί τήν γένεσιν τοῦ ἀνθρώπου θείας προθέσεως κατά τό θῆλυ καί τό ἄρσεν ἰδιότητα τῇ περί τήν θείαν ἀρετήν ἀπαθεστάτῃ σχέσει πάντη τῆς φύσεως ἐκτιναξάμενος, ὥστε δειχθῆναί τε καί γενέσθαι κατά τήν θείαν πρόθεσιν ἄνθρωπον μόνον, τῇ κατά τό ἄρσεν καί τό θῆλυ προσηγορίᾳ μή διαιρούμενον, καθ᾿ ὅν καί προηγουμένως γεγένηται λόγον τοῖς νῦν περί αὐτόν οὖσι τμήμασι μή μεριζόμενον, διά τήν τελείαν πρός τόν ἴδιον, ὡς ἔφην, λόγον καθ᾿ ὅν ἐστιν γνῶσιν· Εἶτα τόν παράδεισον καί τήν οἰκουμένην διά τῆς οἰκείας ἁγιοπρεποῦς ἀγωγῆς ἑνώσας μίαν ποιήσειε γῆν, μή διαιρούμενην αὐτῷ κατά τήν τῶν μερῶν αὐτῆς διαφοράν, ἀλλά μᾶλλον συναγομένην, ὡς μηδεμίαν πρός μηδέν τῶν αὐτῆς ὑπαγωγήν παθόντι μερῶν·","english":"For this reason, then, man is brought in last among existing things, as a kind of natural bond mediating between the universal extremes through his own parts, and leading into one, in himself, the things that are by nature widely separated from one another by their distance, so that, having first begun from his own division, he might receive the end of the high ascent that comes through all things in unity, in accordance with the union with God as cause that gathers all things together, advancing in sequence and order through the intermediate things into God, where there is no division—that is, having utterly cast out from his nature, by his most passionless relation to divine virtue, the property of male and female, which in no way depends on the preceding principle of the divine purpose concerning the generation of man, so that he might be shown to be, and become, man only according to the divine purpose, not divided by the designation of male and female, according to which principle he was also originally generated, not being divided by the divisions that now exist in him, because of the perfect knowledge, as I said, of his own principle according to which he exists. Then, having united paradise and the inhabited world through his own conduct worthy of holiness, he might make one earth, not divided in him by the difference of its parts, but rather gathered together, so that he suffers no subjection of any of its parts to anything.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"εἶτα οὐρανόν καί γῆν ἑνώσας διά τήν πρός ἀγγέλους τῆς ζωῆς παντί τρόπῳ κατ᾿ ἀρετήν, ὡς ἐφικτόν ἀνθρώποις, ταὐτότητα μίαν ποιήσειεν ἀδιαίρετον πάντη πρός ἑαυτήν τήν αἰσθητήν κτίσιν, μή διαιρουμένην αὐτῷ τοπικῶς τό παράπαν τοῖς διαστήμασι, κούφῳ γενομένῳ τῷ πνεύματι καί μηδενί βάρει σωματικῷ κατεχομένῳ πρός γῆν, καί τῆς πρός οὐρανούς ἀναβάσεως εἰργομένῳ διά τήν πρός ταῦτα τοῦ νοῦ τελείαν ἀορασίαν ( γνησίως πρός τόν Θεόν ἐπειγομένου, καί σοφῶς ποιουμένου τῆς πρός αὐτόν ἀνατάσεως ἐφεξῆς, ὡς ἐν ὁδῷ κοινῇ, φυσικῶς τοῦ πρό αὐτοῦ τό φθάσαν ἐπίβασιν· Εἶτα τά νοητά καί τά αἰσθητά πρός τούτοις ἑνώσας διά τήν πρός ἀγγέλους κατά τήν γνῶσιν ἰσότητα μίαν ποιήσῃ κτίσιν τήν ἅπασαν κτίσιν, μή διαιρουμένην αὐτῷ κατά τήν γνῶσιν καί τήν ἀγνωσίαν, ἴσης αὐτῷ πρός τούς ἀγγέλους ἀνελλιπῶς γενομένης τῶν ἐν τοῖς οὖσι λόγων γνωστικῆς ἐπιστήμης, καθ᾿ ἥν ἡ τῆς ἀληθοῦς σοφίας ἀπειρόδωρος χύσις ἐπιγενομένη κατά τό θεμιτόν ἀκραιφνῶς λοιπόν τήν περί Θεοῦ καί ἀμεσιτεύτως παρέχεται τοῖς ἀξίοις ἀδιάγνωστον καί ἀνερμήνευτον ἔννοιαν· καί τέλος ἐπί πᾶσι τούτοις, καί κτιστήν φύσιν τῇ ἀκτίστῳ δι᾿ ἀγάπης ἑνώσας (ὤ τοῦ θαύματος τῆς περί ἡμᾶς τοῦ Θεοῦ φιλανθρωπίας) ἕν καί ταὐτόν δείξειε κατά τήν ἕξιν τῆς χάριτος, ὅλος ὅλῳ περιχωρήσας ὁλικῶς τῷ Θεῷ, καί","english":"Then, having united heaven and earth through his likeness in life to the angels in every way, as far as is attainable by men, he would make the sensible creation one and undivided in every respect in relation to itself, no longer divided for him by spatial intervals at all, since he has become light in spirit and is held down to earth by no bodily weight, and is not prevented from ascending to the heavens by the perfect invisibility of the intellect toward these things (since he presses genuinely toward God, and wisely makes his upward stretching toward him in succession, as on a common road, naturally, by the step that has already been attained before him); then, having united the intelligible and the sensible things besides these through his equality with the angels in knowledge, he would make the whole creation one creation, no longer divided for him by knowledge and ignorance, since there has come to be in him, equally and without deficiency in relation to the angels, a gnostic knowledge of the principles in existing things, according to which the boundless gift of true wisdom, coming upon him in accordance with what is lawful, purely and henceforth provides to those who are worthy an undivided and uninterpreted conception concerning God, without mediation; and finally, in addition to all these things, having united created nature to the uncreated through love (O the wonder of God's love for mankind toward us!), he would show it to be one and the same according to the state of grace, having wholly interpenetrated wholly with God wholly, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":284,"ref":"p284","source":"γενόμενος πᾶν εἴ τί πέρ ἐστιν ὁ Θεός, χωρίς τῆς κατ᾿ οὐσίαν ταὐτότητος, καί ὅλον αὐτόν ἀντιλαβών ἑαυτοῦ τόν Θεόν, καί τῆς ἐπ᾿ αὐτόν τόν Θεόν ἀναβάσεως οἷον ἔπαθλον αὐτόν μονώτατον κτησάμενος τόν Θεόν, ὡς τέλος τῆς τῶν κινουμένων κινήσεως, καί στάσιν βάσιμόν τε καί ἀκίνητον τῶν ἐπ᾿ αὐτόν φερομένων, καί παντός ὅρου καί θεσμοῦ καί νόμου, λόγου τε καί νοῦ, καί φύσεως ὅρον καί πέρας ἀόριστόν τε καί ἄπειρον ὄντα.\n\nἘπειδή τοίνυν φυσικῶς, ὡς δεδημιούργητο, περί μέν τό ἀκίνητον, ὡς ἀρχήν ἰδίαν (φημί δέ τόν Θεόν) ὁ ἄνθρωπος οὐ κεκίνητο, περί δέ τά ὑπ᾿ αὐτόν, ὧν αὐτός θεόθεν ἄρχειν ἐπιτάγη, παρά φύσιν ἑκών ἀνοήτως κεκίνηται, τῇ πρός ἕνωσιν τῶν διῃρημένων δοθείσῃ αὐτῷ φυσικῆ δυνάμει κατά τήν γένεσιν εἰς τόν τῶν ἡνωμένων μᾶλλον διαίρεσιν παραχρησάμενος, καί ταύτῃ μικροῦ δεῖν ἐλεεινῶς εἰς τό μή ὅν πάλιν κινδυνεύσας μεταχωρῆσαι, διά τοῦτο καινοτομοῦνται φύσεις, καί παραδόξως ὑπέρ φύσιν περί τό φύσει κινούμενον ἀκινήτως, ἵν᾿ οὕτως εἴπω, κινεῖται τό πάντη κατά φύσιν ἀκίνητον, καί Θεός ἄνθρωπος γίνεται, ( ἵνα σώσῃ τόν ἀπολόμενον ἄνθρωπον, καί τῆς κατά τό πᾶν καθόλου φύσεως δι᾿ ἑαυτοῦ τά κατά φύσιν ἑνώσας ῥήγματα, καί τούς καθόλου τῶν ἐπί μέρους προφερομένους λόγους, οἷς ἡ τῶν διῃρημένων γίνεσθαι πέφυκεν ἕνωσις, δείξας τήν μεγάλην βουλήν πληρώσῃ τοῦ Θεοῦ καί Πατρός, εἰς ἑαυτόν ἀνακεφαλαιώσας τά πάντα, τά ἐν τῷ οὐρανῷ καί τά ἐπί τῆς γῆς, ἐν ᾧ καί ἐκτίσθησαν.","english":"Having become all that God is, if indeed he is anything, apart from identity of essence, and having wholly received God himself as his own, and having acquired God himself alone as, so to speak, the prize of the ascent to God himself, as the end of the motion of things that are moved, and a steadfast and immovable rest for those borne toward him, and being an undefined and infinite boundary and limit of every boundary and ordinance and law, of reason and intellect, and of nature.\n\nSince, therefore, by nature, as he had been created, man had not been moved toward the immovable as his own principle (I mean God), but had been moved contrary to nature, willingly and foolishly, toward the things beneath him, over which he had been commanded by God to rule, having misused for the division of things united rather than for their union the natural power given to him at his generation for the union of things divided, and having thereby come near, pitifully, to being in danger of passing back into non-being—for this reason natures are innovated, and paradoxically, beyond nature, the altogether immovable by nature is moved immovably, so to speak, in relation to that which is moved by nature, and God becomes man (in order to save the lost man, and having united through himself the natural fractures of the whole universal nature, and having shown the universal principles of the particular things that are brought forth, by which the union of things divided naturally comes to be, he might fulfill the great counsel of God and the Father, having recapitulated all things in himself, the things in heaven and the things on earth, in whom also they were created.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"Ἀμέλει τοι τῆς καθόλου τῶν πάντων πρός ἑαυτόν ἑνώσεως ἐκ τῆς ἡμῶν ἀρξάμενος διαιρέσεως γίνεται τέλειος ἄνθρωπος, ἐξ ἡμῶν δι᾿ ἡμᾶς καθ᾿ ἡμᾶς, πάντα τά ἡμῶν ἀνελλιπῶς ἔχων, ἁμαρτίας χωρίς, τῆς κατά φύσιν ἀκολουθίας γαμικῆς οὐδόλως εἰς τοῦτο προσδεηθείς· ὁμοῦ τε καί κατά τό αὐτό δεικνύς, ὡς οἶμαι, τυχόν ὡς ἦν καί ἄλλος τρόπος τῆς εἰς πλῆθος τῶν ἀνθρώπων αὐξήσεως προεγνωσμένος Θεῷ, εἰ τήν ἐντολήν ὁ πρῶτος ἐφύλαξεν ἄνθρωπος καί πρός κτηνωδίαν ἑαυτόν τῷ κατά παράχρησιν τρόπῳ τῶν οἰκείων δυνάμεων μή κατέβαλε, καί τήν κατά τό ἄῤῥεν καί θῆλυ διαφοράν τε καί διαίρεσιν τῆς φύσεως ἐξωθούμενος, ἧς πρός τό γενέσθαι, καθάπερ ἔφην, ἄνθρωπος, οὐδόλως προσεδεήθη, ὧν δέ ἄνευ εἶναι τυχόν ἐστι δυνατόν. Ταῦτα εἰς τό διηνεκές παραμεῖναι οὐκ ἀνάγκη. Ἐν γάρ Χριστῷ Ἰησοῦ, φησίν ὁ θεῖος Ἀπόστολος, οὔτε ἄῤῥεν οὔτε θῆλυ. Εἶτα τήν καθ᾿ ἡμᾶς ἁγίασας οἰκουμένην διά τῆς οἰκείας ἀνθρωποπρεποῦς ἀναστροφῆς μετά θάνατον εἰς τόν παράδεισον ἀπαραποδίστως χωρεῖ, καθώς τῷ ληστῇ ἀψευδῶς ἐπηγγείλατο, Σήμερον, φήσας, ἔσῃ μετ᾿ ἐμοῦ ἐν τῷ παραδείσῳ. Ἐντεῦθεν ὡς κατ᾿ αὐτόν λοιπόν μή ἐχούσης πρός τόν παράδεισον διαφοράν τῆς καθ᾿ ἡμᾶς οἰκουμένης πάλιν ἐπ᾿ αὐτῆς ἐφάνη τοῖς μαθηταῖς συνδιαιτώμενος μετά τήν ἐκ νεκρῶν ἀνάστασιν, δεικνύς ὡς ἡ γῆ μία οὖσα τυγχάνει πρός ἑαυτήν ἀδιαίρετος, τόν καθ᾿ ὅν ἐστι λόγον τῆς κατά τήν διαφοράν διαιρέσεως ἐλεύθερον διασώζουσα.","english":"Indeed, having begun the universal union of all things with himself from our own division, he becomes a perfect man, from us, for us, according to us, possessing all that is ours without omission, apart from sin, having no need at all of the natural sequence of marriage for this; and at the same time and in the same respect showing, as I think, perhaps that there was also another manner of the increase of men into multitude foreknown by God, if the first man had kept the commandment and had not cast himself down to brutishness by the mode of the misuse of his own powers, and had thrust aside the difference and division of nature according to male and female, of which, as I said, he had no need at all for becoming man, and which are things without which it is perhaps possible to be. It is not necessary that these remain forever. For in Christ Jesus, says the divine Apostle, there is neither male nor female. Then, having sanctified our inhabited world through his own conduct befitting man, after death he proceeds without hindrance into paradise, as he truthfully promised to the thief, saying, Today you will be with me in paradise. Hence, since our inhabited world no longer has any difference from paradise in his regard, he again appeared on it to the disciples, eating with them after the resurrection from the dead, showing that the earth, being one, is undivided in relation to itself, preserving free the principle according to which it is, free from division according to difference.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":286,"ref":"p286","source":"Εἶτα διά τῆς εἰς οὐρανόν ἀναλήψεως τόν οὐρανόν ἥνωσε δηλονότι καί τήν γῆν, καί μετά τούτου ( τοῦ γηΐνου σώματος τοῦ ἡμῖν ὁμοουσίου χωρήσας εἰς οὐρανόν μίαν οὖσαν τῷ κατ᾿ αὐτήν καθολικωτέρῳ λόγῳ πᾶσαν τήν αἰσθητόν φύσιν ἀπέδειξε, τῆς τεμνούσης αὐτήν ἐν ἑαυτῷ διαιρέσεως ἀμαυρώσας τήν ἰδιότητα. Ἔπειτα πρός τούτοις, τά αἰσθητά καί τά νοητά καθεξῆς διά πάντων τῶν κατ᾿ οὐρανόν θείων καί νοητῶν ταγμάτων διελθών μετά τῆς ψυχῆς καί τοῦ σώματος, τουτέστι τελείας τῆς ἡμετέρας φύσεως, ἥνωσε, τήν πρός τό ἕν τῆς ὅλης κτίσεως κατά τόν ἑαυτῆς ἀρχικώτατόν τε καί καθολικώτατον λόγον σύννευσιν δείξας ἐν ἑαυτῷ παντελῶς ἀδιαίρετόν τε καί ἀστασίαστον. Καί τέλος ἐπί πᾶσι τούτοις κατά τήν ἐπίνοιαν τῆς ἀνθρωπότητος πρός αὐτόν γένεται τόν Θεόν, ἐμφανισθείς ὑπέρ ἡμῶν δηλονότι, καθώς γέγραπται, τῷ προσώπῳ τοῦ Θεοῦ καί Πατρός ὡς ἄνθρωπος ὁ καθ᾿ οἱονδήποτε τρόπον μηδέποτε τοῦ Πατρός","english":"Then through the ascension into heaven he united heaven and earth, clearly, and with this—the earthly body consubstantial with us—having passed into heaven, he demonstrated all sensible nature to be one by the more universal principle according to it, having dimmed in himself the particularity of the division that cuts it. Then, in addition to these things, passing in order through all the divine and intelligible orders in heaven with the soul and the body—that is, with our complete nature—he united the concord of the whole creation toward the one according to its most archetypal and most universal principle, showing it in himself wholly indivisible and unconfused. And finally, in addition to all these things, according to the conception of humanity he comes to God himself, having appeared on our behalf, clearly, as it is written, to the face of God and the Father as a man who in no way ever [departs] from the Father","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":287,"ref":"p287","source":"ὡς Λόγος χωρισθῆναι δυνάμενος, πληρώσας ὡς ἄνθρωπος ἔργῳ καί ἀληθείᾳ καθ᾿ ὑπακοήν ἀπαράβατον ὅσα προώρισεν αὐτός ὡς Θεός γενέσθαι, καί τελειώσας πᾶσαν βουλήν τοῦ Θεοῦ καί Πατρός ὑπέρ ἡμῶν τῶν ἀχρειωσάντων τῇ παραχρήσει τήν ἐξ ἀρχῆς ἡμῖν φυσικῶς πρός τοῦτο δοθεῖσαν δύναμιν, καί πρῶτον ἑνώσας ἡμῖν ἑαυτούς ἐν ἑαυτῷ διά τῆς ἀφαιρέσεως τῆς κατά τό ἄῤῥεν καί τό θῆλυ διαφορᾶς, καί ἀντί ἀνδρῶν καί γυναικῶν, οἷς ὁ τῆς διαιρέσεως ἐνθεωρεῖται μάλιστα τρόπος, ἀνθρώπους μόνον κυρίως τε καί ἀληθῶς ἀποδείξας, κατ᾿ αὐτόν δι᾿ ὅλου μεμορφωμένους καί σώαν αὐτοῦ καί παντελῶς ἀκίβδηλον τήν εἰκόναν φέροντας, ἧς κατ’ οὐδένα τρόπον οὐδέν τῶν φθορᾶς γνωρισμάτων ἅπτεται, καί σύν ἡμῖν καί δι’ ἡμᾶς τήν ἅπασαν κτίσιν διά τῶν μέσων ὡς μερῶν ἰδίων τά ἄκρα περιλαβών καί περί ἑαυτόν ἀλύτως ἀλλήλοις διασφίγξας παράδεισον καί οἰκουμένην, οὐρανόν καί γῆν, αἰσθητά καί νοητά, ὡς σῶμα καί αἴσθησιν καί ψυχήν καθ᾿ ἡμᾶς ἔχων καί νοῦν, οἷς ὡς μέρεσι καθ᾿ ἕκαστον τό ἑκάστῳ καθόλου συγγενές οἰκειωσάμενος ἄκρον κατά τόν προαποδοθέντα τρόπον θεοπρεπῶς τά πάντα εἰς ἑαυτόν ἀνεκεφαλαιώσατο, μίαν ὑπάρχουσαν τήν ἅπασαν κτίσιν δείξας, καθάπερ ἄνθρωπον ἄλλον, τῇ τῶν μερῶν ἑαυτῆς πρός ἄλληλα συνόδῳ συμπληρουμένην καί πρός ἑαυτήν ( νεύουσαν τῇ ὁλότητι τῆς ὑπάρξεως, κατά τήν μίαν καί ἁπλῆν καί ἀπροσδιόριστον, τῆς ἐκ τοῦ μή ὄντος παραγωγῆς καί ἀδιάφορον ἔννοιαν, καθ᾿ ἥν ἕνα καί τόν αὐτόν πᾶσα ἡ κτίσις ἐπιδέξασθαι δύναται λόγον παντελῶς ἀδιάκριτον, τό \"Οὐκ ἦν\" τοῦ \"εἶναι\" πρεσβύτερον ἔχουσα.","english":"as the Word he was able to be separated, having fulfilled as man in deed and truth through unswerving obedience all that he himself as God foreordained should come to be, and having completed every counsel of God and the Father on our behalf—we who had rendered useless by misuse the power naturally given to us from the beginning for this purpose—and having first united us to himself in himself through the removal of the difference according to male and female, and instead of men and women, in whom the mode of division is especially observed, having shown us to be human beings only in the proper and true sense, wholly formed according to him and bearing his image intact and altogether unadulterated, which no mark of corruption touches in any way, and with us and for our sake having embraced the whole creation through the intermediate things as its own parts, binding the extremes to himself and to one another indissolubly—paradise and the inhabited world, heaven and earth, sensible and intelligible things—as having body and sensation and soul and mind according to us, by which, as parts, having appropriated to himself in each case what is universally akin to each, he recapitulated all things in himself in a God-befitting manner according to the mode previously set forth, showing the whole creation to be one, as it were another man, completed by the coming-together of its parts with one another and inclining toward itself in the wholeness of its existence, according to the one and simple and indeterminate and undifferentiated conception of its derivation from non-being, according to which the whole creation is able to receive one and the same principle entirely undivided, having \"it was not\" older than \"to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":288,"ref":"p288","source":"Πάντα γάρ κατά τόν ἀληθῆ λόγον ἀλλήλοις συνεμπίπτει καθ᾿ ὁτιοῦν πάντως, εἰ καί μή πάντη, τά μετά Θεόν ὄντα καί ἐκ Θεοῦ τό εἶναι διά γενέσεως ἔχοντα, μηδενός καθόλου τῶν ὄντων, μηδέ τῶν ἄγαν τιμίων καί ὑπερβεβηκότων τῆς πρός τό ἄγαν ἄσχετον γενικῆς σχέσεως, παντάπασι φυσικῶς ἀπολελυμένου, μήτε μήν τοῦ ἐν τοῖς οὖσιν ἀτιμωτάτου τῆς πρός τά ἀτιμιώτατα κατά φύσιν γενικῆς παντελῶς ἀπολιμπανομένου καί ἀμοιροῦντος σχέσεως. Πάντα γάρ τά ταῖς οἰκείαις ἰδίως διαφοραῖς ἀλλήλων διακεκριμμένα ταῖς καθόλου καί κοιναῖς γενικῶς ταὐτότησιν ἥνωνται, καί πρός τό ἕν καί ταὐτόν ἀλλήλοις γενικῷ τινι λόγῳ φύσεως συνωθοῦνται, οἷον τά μέν γένη κατά τήν οὐσίαν ἀλλήλοις ἑνούμενα τό ἕν ἔχει καί ταὐτόν καί ἀδιαίρετον. Οὐδέν γάρ τῶν καθόλου καί περιεχόντων καί γενικῶν τοῖς ἐπί μέρους καί περιεχομένοις καί ἰδικοῖς παντελῶς συνδιαιρεῖται. Οὐ γάρ ἔστι γενικόν εἶναι δύναται τό μή συνάγον τά διῃρημένα φυσικῶς, ἀλλά συνδιαιρούμενον αὐτοῖς, καί τῆς οἰκείας μοναδικῆς ἑνότητος ἐξιστάμενον. Πᾶν γάρ γενικόν κατά τόν οἰκεῖον λόγον ὅλον ὅλοις ἀδιαιρέτως τοῖς ὑπ᾿ αὐτό ἑνικῶς ἐνυπάρχει, καί τό καθ᾿ ἕκαστον ὅλον ἐνθεωρεῖται γενικῶς. Τά δέ εἴδη κατά τό γένος ὡσαύτως τῆς ἐν τῇ διαφορᾷ ποικιλίας ἀπολυθέντα τήν πρός ἄλληλα ταὐτότητα δέχεται. Τά ἄτομα δέ κατά τό εἶδος τήν πρός ἄλληλα δεχόμενα σύμβασιν ἕν καί ταὐτόν ἀλλήλοις πάντη καθέστηκε, τῇ ὁμοφυΐᾳ τό ἀπαράλλακτον ἔχοντα καί διαφορᾶς πάσης ἐλεύθερον. Τά δέ συμβεβηκότα κατά τό ὑποκείμενον ἀλλήλοις συγκριθέντα τό ἑνιαῖον ἔχει, τῷ ὑποκειμένῳ παντελῶς μή σκεδαννύμενον.","english":"For all things that are after God and have their being from God through generation coincide with one another in every respect according to the true principle, at least in some way, if not entirely, since nothing at all among existing things—not even those exceedingly honored and surpassing the generic relation to the utterly boundless—is altogether naturally released, nor indeed does the most dishonored among existing things entirely fall short of and lack the natural generic relation to the most dishonored. For all things that are distinctly separated from one another by their own particular differences are united by the universal and common generic identities, and are driven together toward the one and the same by some generic principle of nature—for example, genera, being united with one another according to essence, possess the one and the same and indivisible. For nothing among the universal and containing and generic is altogether divided together with the particular and contained and specific. For that which does not gather things naturally divided, but is divided together with them and departs from its own singular unity, cannot be generic. For every generic, according to its own principle, wholly and indivisibly exists in all its particulars in a unified way, and each particular is wholly contemplated in the generic. And species, likewise released from the variety in difference by the genus, receive identity with one another. And individuals, receiving concord with one another through the species, are established as one and the same in every way, possessing unvaryingness through sameness of nature and free from all difference. And accidents, compared with one another according to the subject, possess unity, being not at all scattered by the subject.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"( Καί μάρτυς τούτων ἀψευδής ὁ ἀληθής θεηγόρος, ὁ μέγας καί ἅγιος Διονύσιος ὁ Ἀρεοπαγίτης, ἐν τῷ περί τελείου καί ἑνός κεφαλαίῳ τῆς Περί θείων ὀνομάτων πραγματείας οὑτωσί φάσκων· \"Οὐδέ γάρ ἐστι πλῆθος ἀμέτοχόν πη τοῦ ἑνός, ἀλλά τό μέν πολλά τοῖς μέρεσιν ἕν τῷ ὅλῳ, καί τό πολλά τοῖς συμβεβηκόσιν ἕν τῷ ὑποκειμένῳ, καί τά πολλά τῷ ἀριθμῷ ἤ ταῖς δυνάμεσιν ἕν τῷ εἴδει, καί τό πολλά τοῖς εἴδεσιν ἕν τῷ γένει, καί τό πολλά τοῖς προόδοις ἕν τῇ ἀρχῇ, καί οὐδέν ἐστι τῶν ὄντων ὅ μή μετέχει πη τοῦ ἑνός». Καί ἁπλῶς, ἵνα συνελών εἴπω, πάντων τῶν διῃρημένων καί μερικῶν οἱ λόγοι τοῖς τῶν καθόλου καί γενικῶν, ὥς φασι, περιέχονται λόγοις, καί τούς μέν τῶν γενικωτέρων καί καθολικωτέρων\n\nλόγους ὑπό τῆς σοφίας συνέχεσθαι, τούς δέ μερικῶν ποικίλως τοῖς τῶν γενικῶν ἐνισχημένους ὑπό τῆς φρονήσεως περιέχεσθαι, καθ᾿ ἥν ἁπλούμενοι πρότερον, καί τήν ἐν τοῖς πράγμασι τοῖς ὑποκειμένοις ἀπολύοντες συμβολικήν ποικιλίαν, ὑπό τῆς σοφίας ἑνίζονται, τήν εἰς ταὐτότητα τοῖς γενικωτέροις συμφυΐαν δεξάμενοι. Σοφία δέ τοῦ Θεοῦ καί Πατρός καί φρόνησίς ἐστιν ὁ Κύριος Ἰησοῦς Χριστός, ὁ καί καθόλου τῶν ὄντων συνέχων τῇ δυνάμει τῆς σοφίας, καί τά συμπληρωτικά τούτων μέρη περιέχων τῇ φρονήσει τῆς συνέσεως ὡς πάντων φύσει δημιουργός καί προνοητής, καί εἰς ἕν ἄγων τά διεστῶτα δι᾿ ἑαυτοῦ, καί τόν ἐν τοῖς οὖσι καταλύων πόλεμον, καί πρός εἰρηνικήν φιλίαν τά πάντα καί ἀδιαίρετον συνδέων ὁμόνοιαν, τά ἐν τοῖς οὐρανοῖς καί τά ἐπί τῆς γῆς, καθώς φησιν ὁ θεῖος Ἀπόστολος. ΡΔ (104).","english":"And an unerring witness to these things is the true spokesman of God, the great and holy Dionysius the Areopagite, in the chapter \"On the Perfect and the One\" of his treatise On the Divine Names, speaking as follows: \"For there is no multitude that does not in some way partake of the one, but the many in their parts are one in the whole, and the many in their accidents are one in their subject, and the many in number or in powers are one in species, and the many in species are one in genus, and the many in their processions are one in their principle, and there is nothing among beings that does not in some way partake of the one.\" And simply, to speak summarily, the principles of all divided and particular things are contained in the principles of universal and generic things, as they say, and the principles of the more generic and more universal things are held together by wisdom, while those of particular things, variously interwoven with those of generic things, are encompassed by prudence, by which, being first unfolded and releasing the symbolic variety in the underlying things, they are unified by wisdom, receiving assimilation into identity with the more generic things. And the wisdom and prudence of God and the Father is the Lord Jesus Christ, who both holds together the universal things of beings by the power of wisdom, and encompasses the parts that complete them by the prudence of understanding, as by nature the creator and provider of all things, and brings the divided things into one through himself, and destroys the war among beings, and binds all things, those in the heavens and those on the earth, into peaceful friendship and undivided concord, as the divine Apostle says. 104.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":290,"ref":"p290","source":"ΑΛΛΗ ΕΙΣ ΤΟ ΑΥΤΟ ΑΠΟΡΟΝ ΘΕΩΡΙΑ ( Ἄλλη εἰς τό αὐτό ἄπορον θεωρία.\n\nΚαινοτομοῦνται πάλιν αἱ φύσεις, τῆς μέν θείας δι᾿ ἀγαθότητα καί φιλανθρωπίαν ἄμετρον τῆς καθ᾿ ἡμᾶς κατά θέλησιν ἑκούσιον σαρκικῆς ὑπερφυῶς ἀνεχομένης γεννήσεως, τῆς ἡμετέρας δέ παραδόξως ἄσπορον τῷ σαρκωθέντι Θεῷ ξένῳ παρά τήν φύσιν θεσμῷ τήν λογικῶς ἐψυχωμένην γεωργούσης σάρκα, κατά πάντα τήν αὐτήν ἡμῖν οὖσαν καί ἀπαράλλακτον χωρίς ἁμαρτίας, καί τό δή παραδοξότερον, μηδέν τοῦ νόμου τῆς παρθενίας τῆς γενομένης μητρός διά τῆς γεννήσεως τό σύνολον μειωθέντος. Καινοτομία δέ κυρίως οὐ μόνον τό γεννηθῆναι χρονικῶς κατά σάρκα τόν ἀνάρχως ἤδη γεγεννημένον ἀφράστως ἐκ τοῦ Θεοῦ καί Πατρός Θεόν Λόγον, ἀλλά καί τό δοῦναι σάρκα τήν ἡμετέραν φύσιν ἄνευ σπορᾶς, καί τό τεκεῖν παρθένου ἄνευ φθορᾶς. Τούτων γάρ ἕκαστον φανεράν ἔχον τήν καινοτομίαν τόν καθ᾿ ὅν γέγονεν ἄῤῥητόν τε καί ἄγνωστον λόγον παντελῶς ἀποκρύπτεται κατά ταὐτόν καί ἀποδείκνυσι, τό μέν τῷ ὑπέρ φύσιν καί γνῶσιν τρόπῳ, τό δέ τῷ λόγῳ τῆς πίστεως, ᾧ πάντα τά ὑπέρ φύσιν καί γνῶσιν ἁλίσκεσθαι πέφυκεν.","english":"Another contemplation on the same perplexity. The natures are innovated again: the divine nature, through goodness and immeasurable love for humanity, voluntarily and by its own will submits in a manner beyond nature to a fleshly birth according to us; while our nature, paradoxically, by a strange and unnatural law, cultivates for the incarnate God a flesh rationally ensouled, being in all respects the same as ours and without variation, apart from sin—and, what is even more paradoxical, nothing of the law of virginity of the mother who gave birth being diminished at all through the birth. And the innovation properly consists not only in the fact that the God who was already begotten timelessly and ineffably from God the Father, the Word, was born in time according to the flesh, but also in the fact that our nature gave flesh without seed, and that a virgin gave birth without corruption. For each of these, having its innovation manifest, at the same time completely conceals and demonstrates the ineffable and unknowable reason by which it came to be—the one by the manner beyond nature and knowledge, the other by the reason of faith, by which all things beyond nature and knowledge are naturally captured.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"Οὕτω μέν οὖν, κατ᾿ ἐμέ φάναι, τό ἄπορον ὡς δυνατόν ἐπιλέλυται, καί οὐκ οἶδ᾿ ὅπως ἑτέρως αὐτό χρή διεξελθεῖν. Τῆς σῆς δ᾿ ἄν εἴη φιλοσοφίας ἤ ἐγκρῖναι τά εἰρημένα, ἤ τά κρείττω παρ᾿ ἑαυτῆς σοφώτερον ἐξευρεῖν τε καί φράσαι, καί μεταδοῦναί μοι καρπόν γνώσεως ὑψηλῆς καί μηδέν ἐχούσης ἐπίγειον.","english":"Thus, then, in my view, the perplexity has been resolved as far as possible, and I do not know how it ought to be treated otherwise. But it would be for your philosophy either to approve what has been said, or to discover and express from itself something better and more wisely, and to impart to me the fruit of a high knowledge that has nothing earthly in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}