{"slug":"khazarzar-maximus-confessor-pg-91a-4","id":"greek:khazarzar:khazarzar-maximus-confessor-pg-91a-4","title":"PG_91A_4","title_source":"PG_91A_4","author":"Maximus Confessor","genre":"commentary","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":"2026-11-15T19:16:56Z","cost_usd":0.026871},"source":{"registry_id":"greek:khazarzar:khazarzar-maximus-confessor-pg-91a-4","work_id":"khazarzar-maximus-confessor-pg-91a-4","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":258,"english_words":61587,"coptic_letters":0,"source_letters":248374,"commentary_units":0,"commentary_kinds":0,"derived_notes":5,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-maximus-confessor-pg-91a-4","status":"pass","blocking":[],"warnings":[],"stats":{"passages":258,"translated":258,"commentary_passages":0,"commentary_units":0,"english_words":61587,"source_letters":248716,"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: 258 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"3 scriptural phrase match(es) noted: John 1:1; John 1:29; John 4:10."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":258},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΑΠΑΝΤΑ, ΜΑΞΙΜΟΥ τοῦ ΟΜΟΛΟΓΗΤΟΥ * ος Τόμος Ε 1... συνέχεια... ΠΕΡΙ ΔΙΑΦΟΡΩΝ ΑΠΟΡΙΩΝ ΣΧΟΛΙΑ ΕΙΣ ΤΑ ΤΟΥ ΑΓΙΟΥ ΔΙΟΝΥΣΙΟΥ ος Τόμος Ε... συνέχεια... ΠΕΡΙ ΔΙΑΦΟΡΩΝ ΑΠΟΡΙΩΝ * ΤΩΝ ΑΓΙΩΝ ΔΙΟΝΥΣΙΟΥ ΚΑΙ ΓΡΗΓΟΡΙΟΥ... συνέχεια... ΠΡΟΣ ΙΩΑΝΝΗΝ ΑΡΧΙΕΠΙΣΚΟΠΟΝ ΚΥΖΙΚΟΥ ΡΕ (105). ΤΟΥ ΑΥΤΟΥ, ΕΚ ΤΟΥ ΕΙΣ ΤΟ ΒΑΠΤΙΣΜΑ Β´ ΛΟΓΟΥ, ΕΙΣ ΤΟ «ΤΡΙΣΣΗΝ ΓΕΝΝΗΣΙΝ ΗΜΙΝ..».\n\nΤοῦ αὐτοῦ, ἐκ τοῦ εἰς τό βάπτισμα β´ λόγου, εἰς τό «Τρισσήν γέννησιν ἡμῖν οἶδεν ὁ Λόγος, τήν ἐκ σωμάτων, τήν ἐκ βαπτίσματος, τήν ἐξ ἀναστάσεως»· εἶτα ἐπειπόντος τούτοις τινά, καί τά γεννήσεις ἑρμηνεύοντος, φῆσαι, «Ταύτας δέ τάς γεννήσεις ἁπάσας παρ᾿ ἑαυτοῦ τιμήσας ὁ ἑμός Χριστός φαίνεται, τήν μέν τῷ ἐμφυσήματι τῷ πρώτῳ καί ζωτικῷ, τήν δέ τῇ σαρκώσει καί τῷ βαπτίσματι ὅπερ αὐτός ἐβαπτίσατο, τήν δέ τῇ ἀναστάσει ἧς αὐτός ἀπήρξατο, ὡς ἐγένετο πρωτότοκος ἐν πολλοῖς ἀδελφοῖς, οὕτω καί πρωτότοκος ἐκ νεκρῶν γενέσθαι καταξιώσας». Πῶς ἐν τούτοις ὁ θεόφρων οὗτος διδάσκαλος δοκεῖ περιττοτέραν τήν ἐπανάληψιν τῶν προῤῥηθέντων πεποιηκέναι; Τρισσήν γάρ εἰπών γέννησιν, τήν ἐκ σωμάτων, τήν ἐκ βαπτίσματος, τήν ἐξ ἀναστάσεως, ἐπήγαγεν ὥσπερ ἐπιλαθόμενος διά τῆς δοκούσης περιττῆς εἶναι φράσεως καί τετάρτην διά τοῦ φάναι, \"Τήν μέν τῷ ἐμφυσήματι τῷ πρώτῳ καί ζωτικῷ». Ἧς γάρ μετά τῶν τριῶν οὐκ *","english":"Of the same, from the second discourse on baptism, on the passage \"The Word knows a threefold birth for us: the one from bodies, the one from baptism, the one from resurrection\"; then, after adding certain things to these and interpreting the births, he says, \"These births, all of them, my Christ appears to have honored from himself: the one by the first and life-giving breath, the one by the incarnation and the baptism which he himself was baptized with, and the one by the resurrection of which he himself began, so that as he became firstborn among many brothers, so also he was deemed worthy to become firstborn from the dead.\" How in these words does this God-minded teacher seem to have made a more superfluous repetition of what was said before? For having said a threefold birth—the one from bodies, the one from baptism, the one from resurrection—he added, as if forgetting, through the phrase that seems superfluous, also a fourth, by saying, \"The one by the first and life-giving breath.\" For which, with the three, is not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Τό ἔργο τοῦ ἁγίου Μαξίμου χωρίστηκε σέ τόμους καί ἀναγράφονται οἱ σελίδες σύμφωνα μέ τή σειρά \"ΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣ\" τῶν ἐκδόσεων \"ΤΟ ΒΥΖΑΝΤΙΟΝ\" Θεσσαλονίκη 1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΗΤΙΚΩΝ, γιά νά μπορεῖ εὔκολα ὁ ἀναγνώστης νά συμβουλεύεται μετάφραση. 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. Τόμος 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 \"ΤΟ ΒΥΖΑΝΤΙΟΝ\" τῆς σειρᾶς \"ΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣ\" Θεσσαλονίκη 1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΗΤΙΚΩΝ, τόμος Ε.","english":"The work of Saint Maximus was divided into volumes, and the pages are recorded according to the order of \"GREGORY PALAMAS\" of the \"TO BYZANTION\" editions, Thessaloniki 1992, PHILOKALIA OF THE NEPTIC AND ASCETIC FATHERS, so that the reader can easily consult the translation. The text comes from three sources: 1) from the electronic library of Greek texts, ( :// ), 2) texts not included in the Patrologia of, volume os and os (typed by the mother of Fr. Arsenios Meskos), and 3) the scholia on the works of Saint Dionysius the Areopagite from the BYZANTION editions; the text was passed through a scanner, followed by optical character recognition and proofreading. Volume and page for the BYZANTION editions are recorded in the following way:, 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 os (typed by the mother of Fr. Arsenios Meskos), in comparison with the text of the \"TO BYZANTION\" editions of the series \"GREGORY PALAMAS,\" Thessaloniki 1992, PHILOKALIA OF THE NEPTIC AND ASCETIC FATHERS, volume E.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"ἐμνημόνευσε γεννήσεων ὡς περί προλεχθείσης ἐπήγαγεν εἰπών, \"Τήν μέν τῷ ἐμφυσήματι τῷ πρώτῳ καί ζωτικῷ». Πῶς οὖν τοῦτο κατ᾿ ἀλήθειαν εἴρηκεν ὁ διδάσκαλος, οἶδε πάντως ὁ κατ᾿ ἀρετήν αὐτῷ γεγονώς παραπλήσιος, καί μή πόῤῥω τῆς αὐτοῦ περί τά θεῖα σοφῆς ἐπιστήμης διεστηκώς. Ὅσον δ᾿ οὖν ἐμέ γινώσκειν κατά τό ἐμῆς ἀσθενοῦς διανοίας ἀβληχρόν, οὐκ οἶμαι περιττήν εἶναι τήν ἐπαχθεῖσαν τετάρτην γέννησιν, ἀλλά μᾶλλον συμπληρωτικήν τῆς ἐκ σωμάτων προτεθείσης γεννήσεως, καί ἑρμηνευτικήν τῶν ἐπ᾿ αὐτῇ θείων λόγων τε καί τρόπων. Ὁ γάρ τῆς γενέσεως ἕνεκεν τοῦ πρώτου Ἀδάμ ἄνθρωπος γενέσθαι καταδεξάμενος χάριν οὐκ ἀπαξιώσας, διά μέν τῆς γενέσεως τήν πρός τόν πεσόντα συγκατάβασιν, διά δέ τῆς γεννήσεως τήν πρός τόν καταδεδικασμένον ἑκούσιον κένωσιν ἐπιδείξατο· τῇ μέν γενέσει φυσικῶς εἰς ταὐτόν τῷ ἀνθρώπῳ κατά τήν ζωτικήν ἀγόμενος ἔμπνευσιν, ἐξ ἧς τό κατ᾿ εἰκόνα λαβών ὡς ἄνθρωπος ἄπρατον διέμεινεν ἔχων τῆς ἐλευθερίας, τῆς ἀναμαρτησίας καί ἄχραντον. τῇ δέ γεννήσει κατα τήν σάρκωσιν τήν πρός τόν ἄνθρωπον τῆς φθορᾶς ὁμοίωσιν ἑκουσίως διά τῆς δουλικῆς μορφῆς ὑποδύς τοῖς αὐτοῖς παραπλησίως ἡμῖν κατά θέλησιν ὑποκεῖσθαι φυσικοῖς παθήμασι χωρίς ἁμαρτίας, ὡς ὑπεύθυνος ὁ ἀναμάρτητος, ἠνέσχετο. Κατ᾿ ἄμφω γάρ ταῦτα μέρη τεμών ἐκ μερῶν συνετέθη, καί γένονε τελείως νέος Ἀδάμ, τόν πρῶτον τοῖς κατ᾿ ἄμφω μέρεσιν Ἀδάμ ἐν ἑαυτῷ φέρων ἀμείωτον. Τῆς γάρ πρό τῆς παραβάσεως τοῦ Ἀδάμ γενέσεως νόμῳ συγκαταβάσεως ἀνασχόμενος κατά τήν πλάσιν τό ἀναμάρτητον φυσικῶς λαβών διά τῆς ἐμπνεύσεως, ἄφθαρτον οὐ προσέλαβε.","english":"He mentioned generations, and as concerning what was said beforehand he added, saying, \"The one indeed by the first and life-giving inbreathing.\" How then the teacher has said this in truth, he knows fully who has become like him in virtue and has not stood far from his wisdom and knowledge concerning divine things. But as far as I can know, according to the weak and feeble capacity of my infirm mind, I do not think the fourth generation that has been brought forward is superfluous, but rather complementary to the generation from bodies that was set forth, and interpretive of the divine words and modes pertaining to it. For the one who, for the sake of the generation of the first Adam, deigned to become man, not disdaining the grace, demonstrated through his generation his condescension toward the fallen one, and through his birth his voluntary self-emptying toward the condemned one; by his generation being led naturally into the same state as man according to the life-giving inspiration, from which, receiving the according-to-the-image as man, he remained with his freedom unassailed, and his sinlessness undefiled. But by his birth according to the incarnation, voluntarily submitting to the likeness of man's corruption through the form of a servant, he endured to be subject, like us, to the same natural passions according to the will without sin, as one liable though sinless. For in both these parts, having been cut from parts, he was composed, and became a completely new Adam, bearing in himself the first Adam undiminished in both parts. For having submitted by the law of condescension to the generation of Adam before the transgression, according to the formation, receiving sinlessness naturally through the inspiration, he did not take up incorruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Τῆς δέ μετά τήν παράβασιν ἐκ καταδίκης γεννήσεως κατά τήν ἑκούσιον κένωσιν τό παθητόν φυσικῶς εἰληφώς τό ἁμαρτητικόν οὐ προσείληφε, καί γίνεται νέος Ἀδάμ, γένεσιν λαμβάνων τήν αὐτήν ἀναμάρτητον καί γεννήσεως τῆς αὐτῆς παθητῆς ἀνεχόμενος. Ἄμφω γάρ ἀλλήλαις τελείως περί ἑαυτόν ἐναλλάξ τοῖς κατ᾿ ἄμφω μέρεσιν συμπλέξας ἄμφω δι᾿ ἀλλήλων τῇ ἐλλείψει τοῦ περί ἑκατέραν ἄκρου δυνατῶς ἐξιάσατο, τῆς μέν πρώτης καί τιμίας τήν δευτέραν καί ἄτιμον ποιούμενος σωστικήν τε καί ἀνανεωτικήν, τῆς δέ δευτέρας τήν πρώτην συστατικήν τε καί περιποιητικήν καταστήσας. Ἄκρα δέ φημι τῆς μέν γενέσεως πρώτης καί τιμίας ὑπαρχούσης τό ἄφθαρτον, ὡς ἀναμαρτησίας ἀρχή, τῆς δέ γεννήσεως ὡς δευτέρας οὔσης καί ἀτίμου τό ἁμαρτητικόν, ὡς παντός πάθους αἴτιον καί φθορᾶς. Ἄπερ εἰς ἑαυτόν κατά τήν σάρκωσιν μηδαμῶς εἰληφώς ὁ Σωτήρ καί τά δι᾿ αὐτά καταδεξάμενος τῆς μέν γενέσεως τήν γέννησιν σωστικήν ἐποιήσατο, τῷ καθ᾿ αὐτήν πάθει παραδόξως τήν τῆς γενέσεως ἀφθαρσίαν ἀνανεούμενος, τῆς δ᾿ αὖ πάλιν γεννήσεως τήν γένεσιν περιποιητικήν κατεστήσατο, τῇ κατ᾿ αὐτήν ἀναμαρτησίᾳ τήν τῆς γεννήσεως καθαγιάζων ἐμπάθειαν, ἵνα τήν μέν γένεσιν παντελῶς ἀνασώσηται, τῷ κατ᾿ αὐτήν θεοτελεῖ λόγῳ τήν φύσιν διακρατοῦσαν, τῆς δέ γεννήσεως τήν ὑποπεσοῦσαν αὐτῇ φύσιν διά τήν ἁμαρτίαν παντελῶς ἐλευθερώσῃ, τῷ κατ᾿ αὐτήν ἴσως τοῖς λοιποῖς ἐπί γῆς ζώοις ἐπιῤῥύτῳ τῆς σπορᾶς τρόπῳ μή κρατουμένην.","english":"Of the birth after the transgression that comes from condemnation, having naturally received the passible element in accordance with the voluntary kenosis, he did not take on the sinful element, and he becomes a new Adam, receiving the same sinless generation and enduring the same passible birth. For having perfectly interwoven both with each other in himself, alternately in both parts, he healed both through each other by the absence of the extreme in each, making the second, the dishonorable, salvific and renewing of the first, the honorable, and establishing the first as consolidating and preserving of the second. And I mean the extremes: of the first generation, which is honorable, the incorruptible, as the beginning of sinlessness; and of the birth, which is second and dishonorable, the sinful, as the cause of every passion and of corruption. These things the Savior, having in no way taken them into himself at the incarnation, and having accepted the things that come through them, made the birth of the generation salvific, paradoxically renewing the incorruption of the generation by the passion according to it, and again he established the generation as preserving of the birth, sanctifying the passionate condition of the birth by the sinlessness according to it, so that he might wholly save the generation, preserving nature by the God-completed principle according to it, and might wholly free from the birth the nature that has fallen under it because of sin, which is not held, as perhaps in the other living creatures on earth, by the flowing manner of seed according to it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Συνάψας οὖν γένεσιν καί πλάσιν καί ἔμπνευσιν φυσικῶς τῇ σαρκώσει καί τῇ γεννήσει, κατά μόνην ἐπίνοιαν ἀλλήλων δίελε, καί εὑρήσεις κατά τόν μέγαν διδάσκαλον τήν τετάρτην γέννησιν, συμπληροῦσαν τήν ἐκ σωμάτων, καί μόνῃ ἐπινοίᾳ τήν ἀπ’ αὐτής δεχομένην διάκρισιν κατά τόν ἀποδοθέντα τρόπον. Λέγω δέ ταὐτόν εἶναι τήν γένεσιν προεπινοουμένην φυσικῶς τῆς ἐπεισάκτου γεννήσεως, ἧς ἴδιόν ἐστι τό ἐμφύσημα τό πρῶτον καί ζωτικόν. Ρ (106). ΘΕΩΡΙΑ ΕΙΣ ΤΟ, «ΤΡΙΣΣΗΝ ΓΕΝΝΗΣΙΝ ΗΜΙΝ ΟΙΔΕΝ Ο ΛΟΓΟΣ» Θεωρία εἰς τό, \"Τρισσήν γέννησιν ἡμῖν οἶδεν ὁ Λόγος».\n\nΚαί συλλήβδην εἰπεῖν, εἰ βούλοιο γνῶναι τῶν τοῦ διδασκάλου λόγων τήν ἀκρίβειαν, ζήτει τίς ὁ κατ᾿ αἰτίαν προηγούμενος τῆς ἀνθρώπου γενέσεως λόγος ἐστίν, ὁ τῆς ἰδίας ἐντός μένων ἀεί μονιμότητος ἀνεκφοιτήτως, καί τίς ὁ κατά τήν παιδευτικήν οἰκονομίαν τῆς γεννήσεως αὐτοῦ διά τήν ἁμαρτίαν τρόπος, ὁ τέλος ἔχων τήν τοῦ παιδαγωγουμένου διόρθωσιν καί πρός τόν λόγον τῆς αὐτοῦ γενέσεως τήν τελείαν ἐπάνοδον, καί μαθήσῃ σαφῶς πῶς ὁ Θεός γενόμενος ἄνθρωπος κατ᾿ ἄμφω τελείως γέγονε, πρός ὅν εἶχεν ἀληθῶς τῆς γενέσεως λόγον τόν κατ᾿ οἰκονομίαν σοφῶς ἐπανάγων τρόπον, καί τότε δικαίως θαυμάσεις τῆς συνέσεως τόν διδάσκαλον, πῶς τά κατά τήν φύσιν συνημμένα κατ᾿ ἐπίνοιαν διελών τόν ὅλον τοῦ ἐφ᾿ ἡμῖν θειοτάτου μυστηρίου κρυφίως διετράνωσε λόγον. Τήν γάρ ἐκ σωμάτων γέννησιν τῷ ζωτικῷ ἐμφυσήματι καί τῇ σαρκώσει κατ᾿ ἐπίνοιαν ἐπιμερίσας τήν πρός τόν κατά τήν γένεσιν λόγον τοῦ κατά τήν γέννησιν τρόπου διαφοράν παρῃνίξατο.","english":"Having therefore joined generation, formation, and inbreathing naturally to the incarnation and the birth, he divided them from one another by mere conceptual distinction, and you will find, according to the great teacher, the fourth generation, which completes the generation from bodies, and which by conceptual distinction alone receives the distinction from it in the manner that has been set forth. I say that generation, naturally conceived beforehand, is the same as the supervening birth, whose proper element is the first and life-giving inbreathing. R (106). CONTEMPLATION ON \"THE WORD KNOWS A THREEFOLD GENERATION FOR US.\" Contemplation on \"The Word knows a threefold generation for us.\"\n\nAnd to speak summarily, if you wish to know the precision of the teacher's words, seek what is the principle (logos) that precedes by way of cause the generation of man, remaining always within its own stability without going out, and what is the manner of his generation according to the pedagogical economy because of sin, which has as its end the correction of the one being educated and the perfect return to the principle of his generation; and you will learn clearly how God, having become man, became perfectly so in both respects, wisely leading back the manner according to the economy to the principle of generation that he truly possessed, and then you will justly marvel at the teacher's understanding, how, having divided by conceptual distinction the things joined by nature, he secretly made plain the whole account of the most divine mystery concerning us. For having divided, by conceptual distinction, the generation from bodies among the life-giving inbreathing and the incarnation, he hinted at the difference between the manner according to generation and the principle according to generation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Ὧν ἐπιλαβόμενος δι᾿ ἡμᾶς ὁ τήν φύσιν ἀνακαινίσας Θεός, μᾶλλον δέ καινίσας εἰπεῖν ἀληθέστερον, καί πρός τό ἀρχαῖον κάλλος αὐτήν τῆς ἀφθαρσίας ἐπαγαγών διά τῆς ἐξ ἡμῶν ἁγίας αὐτοῦ καί λογικῶς ἐψυχωμένης σαρκός, καί πλεόν παρασχόμενος αὐτῇ φιλοδώρως τήν θέωσιν, ἧς μεταπεσεῖν παντελῶς ἀμήχανον αὐτῷ τῷ σαρκωθέντι Θεῷ ψυχῆς τρόπον ἑνούσης σώματι, δι᾿ ὅλου περιχωρήσασαν ἀσυγχύτως κατά τήν ἕνωσιν, καί τῆς αὐτοῦ κατ᾿ αὐτήν ἐκφάνσεως τοσοῦτον ἀντιλαβοῦσαν τό κρύπτεσθαι ὅσον αὐτός δι᾿ αὐτήν γέγονε φανερός καί τῆς οἰκείας φυσικῆς κρυφιότητος ἐκβεβηκώς ἐνομίσθη·\n\nΚαί τί τούτου παραδοξότερον, ὅτι φύσει Θεός ὑπάρχων, καί ἄνθρωπος φύσει γενέσθαι καταξιώσας, οὐδετέρας φύσεως τούς φυσικούς ὅρους διά τῆς ἑτέρας παντελῶς παρήμειψεν, ἀλλ᾿ ὅλος Θεός ὤν ὅλος γενόμενος διέμεινεν ἄνθρωπος; οὐ τῷ εἶναι Θεός ἄνθρωπος γενέσθαι κωλυόμενος, οὔτε μήν τῷ γενέσθαι ἄνθρωπος τοῦ εἶναι Θεός ἐλαττούμενος, εἷς καί ὁ αὐτός ὅλος δι᾿ ἀμφοῖν συντηρούμενος, ἄμφω φυσικῶς κατά ἀλήθειαν ὑπάρχων, μήτε τῷ ἀκραιφνεῖ τῆς κατ᾿ οὐσίαν τῶν μερῶν φυσικῆς διαφορᾶς διαιρούμενος, μήτε μήν τῷ ἄκρως μοναδικῷ τῆς ὑποστάσεως συγχεόμενος, οὐ τραπείς εἰς τήν κάτω φύσιν καί εἰς ὅπερ οὐκ ἦν μεταπεσών.","english":"Having taken hold of these things for our sake, God, who renewed nature—or rather, to speak more truthfully, made it new—and brought it back to the ancient beauty of incorruption through his holy and rationally ensouled flesh taken from us, and who generously granted it deification in abundance, from which it is altogether impossible for him to fall away—since the incarnate God himself unites the mode of the soul to the body, having pervaded it wholly without confusion according to the union, and having received so much of the concealment of his manifestation through it as he himself became manifest on its account and was thought to have departed from his own natural hiddenness—\n\nAnd what is more paradoxical than this, that being God by nature and having deigned to become man by nature, he did not at all transgress the natural bounds of either nature through the other, but being wholly God he remained wholly man? Not being prevented by being God from becoming man, nor yet being diminished by becoming man from being God, one and the same whole being preserved through both, being both naturally in truth, neither divided by the purity of the natural difference of the parts according to essence, nor yet confused by the absolute singularity of the hypostasis, not turned into the lower nature nor falling into what he was not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Οὐ φαντάσας σαρκός εἴδει καί σχήματι τήν οἰκονομίαν, καί ὅσα ἑτέρα καθ᾿ ὑποκειμένου λέγεται εἶναι χωρίς τοῦ ὑποκειμένου λαβών, ταύτην ἐπλήρωσεν, ἀλλ᾿ αὐτήν κυρίως πράγματι καί ἀληθείᾳ τήν ἀνθρωπίνην προσλαβών φύσιν ἥνωσεν ἑαυτῷ καθ᾿ ὑπόστασιν ἀτρέπτως καί ἀναλλοιώτως καί ἀμειώτως καί ἀδιαιρέτως, τῷ κατ᾿ οὐσίαν αὐτῆς λόγῳ καί ὅρῳ συνέχων ἀνέκπτωτον. Καθ᾿ ἥν καί τήν ἐκ σωμάτων κατά τόν ἅγιον τοῦτον καί μέγαν διδάσκαλον ἡμετέραν ἐτίμησε γέννησιν, καί γενόμενος ἄνθρωπος ἀληθῶς καί ἀνθρωπίνως γεννώμενος, ἵνα ἡμᾶς τῶν δεσμῶν τῆς γεννήσεως ἐλευθερώσῃ, καί τοῦ παραπλησίως χόρτου σπειρόμενους ἐκ καταδίκης διά τήν ἁμαρτίαν φύεσθαι νόμου, καί τοῦ τήν αὐτήν ἔχειν φυτοῖς τε καί ἀλόγοις ζώοις τῆς πρός τό εἶναι γενέσεως τήν συγγένειαν. Ὥς πού φησιν ὁ μέγας καί τῶν μεγάλων θεατής Ἰεζεκιήλ τά θεῖα μυσταγωγούμενος καί τήν αἰτίαν τῆς νῦν περί τόν ἄνθρωπον ὑπαρχούσης οἰκονομίας ἐκπαιδευόμενος, ὡς πρός Ἱερουσαλήμ φάσκων· τάδε λέγει Κύριος τῇ Ἱερουσαλήμ, Ἡ ῥίζα σου καί ἡ γέννησίς σου ἐκ γῆς Χαναάν, ὁ πατήρ σου Ἀμοιῤῥαῖος, καί ἡ μήτηρ σου Χετταία· ἐν ἡμέρᾳ ᾗ ἐτέχθης οὐκ ἔδησαν τόν ὀμφαλόν σου, καί ἐν ὕδατι οὐκ ἐλούθης, οὐδέ ἁλί ἁλίσθης, καί σπαργάνοις οὐκ ἐσπαργανώθης, καί ἀπεῤῥίφης ἐπί πρόσωπον τοῦ πεδίου τῇ σκολιότητι τῆς ψυχῆς σου ἐν ᾗ ἡμέρα ἐτέχθης· καί διῆλθον ἐπί σέ, καί εἶδόν σε πεφυρμένην ἐν τῷ αἵματί σου, καί εἶπα σοι, Ἐκ τοῦ αἵματός σου ἡ ζωή σου, πληθύνου, καθώς ἡ ἀνατολή τοῦ ἀγροῦ δέδωκά σε.","english":"He did not fulfill the economy by imagining flesh in appearance and form, nor by taking those things that are said to belong to a subject without the subject, but by truly and in reality taking on the human nature itself, he united it to himself in hypostasis, without turning, without change, without diminution, and without division, holding it unalterable by the principle and definition of its essence. By this nature he also honored our birth from bodies, according to this holy and great teacher, and became man truly and was born in a human way, so that he might free us from the bonds of birth, and from being sown like grass and growing from condemnation because of the law of sin, and from having the same kinship of generation toward being as plants and irrational animals. As the great Ezekiel, seer of great things, says somewhere, being initiated into the divine mysteries and being taught the cause of the economy that now exists concerning man, speaking to Jerusalem: Thus says the Lord to Jerusalem, Your root and your birth are from the land of Canaan; your father was an Amorite, and your mother a Hittite. On the day you were born, your navel was not bound, and you were not washed in water, nor salted with salt, nor wrapped in swaddling clothes, and you were cast out on the face of the field because of the perversity of your soul on the day you were born. And I passed by you, and I saw you defiled in your blood, and I said to you, Your life is from your blood; multiply, as the east of the field I have given you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Τῆς οὖν τοῦ φύεσθαι διά τῆς σπορᾶς ἴσα χόρτῳ καί δι᾿ αἵματος κατά τά λοιπά ζῶα τήν ζωήν ἔχειν καταδίκης ὁ τήν φύσιν ἐξιώμενος καί πρός τήν ἀρχαίαν τῆς ἀφθαρσίας χάριν ἐπανάγων Κύριος, ἦλθεν αὐτήν ἐλευθερῶσαι, καί ἐμφανῶς μέν αὐτῇ δεῖξαι πρός ὅπερ γενομένη κατ᾿ ἀρχάς οὐδόλως ἐκινήθη καλόν, καί πατῆσαι τό πονηρόν πρός ὅπερ ἄμα τῷ γενέσθαι διά τῆς ἀπάτης τήν ὅλην αὐτῆς κινηθεῖσα παρά φύσιν κατεκένωσε δύναμιν, καί καταδῆσαι πρός ἑαυτόν τήν τῆς ἐπιθυμίας δύναμιν (ἧς ὑπάρχει ὁ ὀμφαλός σύμβολον), τήν ἐν τῷ ἀγαθῷ γόνιμον ἕξιν λαβοῦσαν παγίαν καί ἀμετάπτωτον, καί λοῦσαι ἐν ὕδατι, καθᾶραι λέγων τῶν μολυσμῶν τῆς ἁγνοίας τῷ πελάγει τῆς περιχυθείσης αὐτῇ κατά τήν χάριν γνώσεως, καί ἁλίσαι ἁλί, καί σπαργανῶσαι σπαργάνοις, τουτέστι τήν πρός ὅπερ γέγονεν ἀγαθόν φυσικήν ἐνέργειαν ἀπρίξ στερεώσας τῷ πνεύματι, σήψεως παθῶν καθαράν καταστῆσαι καί ἀνεπίδεκτον, καί τῇ περιβολῇ τῶν ἐν τοῖς οὖσιν ἀληθῶν λόγων δίκην σπαργάνων περισφίγξας ἀδιάχυτον παντελῶς ἀπεργάσασθαι. ΡΖ (107). ΑΛΛΗ ΕΙΣ ΤΟ ΑΥΤΟ ΘΕΩΡΙΑ Ἄλλη εἰς τό αὐτό θεωρία.","english":"Therefore the Lord, who heals nature and leads it back to the ancient grace of incorruption, came to set it free from the condemnation of growing by seed like grass and of having life through blood like the rest of the animals; and to show it openly the good toward which, when it was made in the beginning, it was in no way moved, and to trample the evil toward which, as soon as it came to be, it was moved by deceit contrary to nature and emptied out its whole power, and to bind to himself the power of desire (of which the navel is a symbol), receiving the fertile disposition in the good as firm and unchangeable, and to wash it in water, cleansing it, he says, from the defilements of ignorance by the sea of the knowledge poured out upon it according to grace, and to salt it with salt, and to wrap it in swaddling clothes—that is, having firmly fixed by the Spirit the natural activity toward the good for which it was made, to render it pure and unreceptive of the corruption of the passions, and having bound it round with the garment of the true principles in existing things like swaddling clothes, to make it altogether incapable of being dissolved. 107. Another contemplation on the same. Another contemplation on the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Τυχόν δέ διά τῶν εἰρημένων ὁ διδάσκαλος διττόν εἶναι τόν κατά τήν γένεσιν τῆς ἀνθρωπίνης φύσεως λόγον τε καί τρόπον εἰσηγούμενος, τόν μέν ψυχῆς, τόν δέ σώματος, τήν ἐκ σωμάτων γέννησιν εἰς δύο κατ᾿ ἐπίνοιαν διεῖλε γεννήσεις, τήν μέν ψυχήν ἐμφαίνων ἀῤῥήτως ἐκ τοῦ θείου καί ζωτικοῦ ἐμφυσήματος συνισταμένην, τό δέ σῶμα ἐκ τῆς ὑποκειμένης ὕλης τοῦ ἐξ οὗπέρ ἐστιν ἅμα τῇ ψυχῇ κατά τήν σύλληψιν γινόμενον σώματος. Οὐ γάρ τόν αὐτόν ἀπαραλλάκτως φάναι θέμις ἐπ᾿ ἀμφοῖν τῆς γενέσεως εἶναι τόν λόγον καί τόν τρόπον, ὅτι μηδέ ταυτόν ἀλλήλοις κατά τήν οὐσίαν ἄμφω ταῦτα τυγχάνουσιν. Ὧν γάρ ἀλλήλοις μή ταὐτόν ἐστι τό εἶναι, τούτων δηλονότι καί ὁ πρός ἄλληλα τῆς γενέσεως παρήλλακται λόγος καί τρόπος. Ἀλλά ψυχῆς μέν ἄλλον εἶναι δίκαιον οἴεσθαι καί λόγον καί τρόπον, καθ᾿ ὅν γίνεταί τε καί ἔστι καί ἀμεταβόλως μένει σῶμα καί ψυχῇ συναπτόμενον.\n\nΡΗ (108). ΘΕΩΡΙΑ... ΠΡΟΣ ΤΟΥΣ ΛΕΓΟΝΤΑΣ ΠΡΟΫΠΑΡΧΕΙΝ Ή ΜΕΘΥΠΑΡΧΕΙΝ... ΤΑΣ ΨΥΧΑΣ Θεωρία σύντομος πρός τούς λέγοντας προϋπάρχειν ἤ μεθυπάρχειν τῶν σωμάτων τάς ψυχάς.","english":"Perhaps through what has been said the teacher is suggesting that the principle and the mode of the generation of human nature are twofold, the one of the soul and the other of the body, and that he has divided by conceptual distinction the birth from bodies into two births, showing that the soul is constituted ineffably from the divine and life-giving inbreathing, while the body comes to be at the very moment of conception together with the soul from the underlying matter of that body from which it is. For it is not lawful to say that the principle and the mode of generation are in every respect the same in both cases, since these two are not even the same as each other in essence. For of things whose being is not the same as one another, clearly the principle and mode of their generation relative to one another also differs. But it is right to think that the principle and the mode of the soul are different, according to which it comes to be and is and remains unchangeably united to the body and the soul.\n\nRHETORICAL CHAPTER 108. CONTEMPLATION... AGAINST THOSE WHO SAY THAT SOULS PRE-EXIST OR CO-EXIST... A brief contemplation against those who say that souls pre-exist or co-exist with bodies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Εἰ καί ἅμα κατά τήν ὕπαρξιν ἀμφοτέρων, ψυχῆς λέγω καί σώματος, ὁ αὐτός ἐστι τῆς γενέσεως χρόνος, οὐδενός τοῦ ἑτέρου προϋπάρχοντος, ὡς ἔφην, κατά τήν γένεσιν ἤ μεθυπάρχοντος, ἵνα μή τοῦ ἐξ ἀμφοῖν εἴδους ὡς ὅλου λυθῇ, δικαίως ἄν ὁ τοῦ πρός τι λόγος πρεσβυτέραν ἔχων καθ᾿ ἑαυτήν οὖσαν τήν τοῦ ἑνός ὡς μέρους ὑπόστασιν, καί πρός ἄλλο κατά τήν φύσιν παντάπασιν ἄσχετον ἔχουσαν τήν ἕνωσιν, καί διά τοῦτο μηδέποτε τήν σύν ἄλλῳ κατά σύνθεσιν ἄλλου τινός φυσικῶς συμπληροῦσαν ὑπόστασιν χωρίς φθορᾶς καί τῆς πρός ὅπερ οὐκ ἦν ἀλλοιώσεως. Τό γάρ καθ’ ἑαυτό ἰδικῶς προϋφισάμενον εἰς ἄλλου τινός εἴδους ὑπόστασιν οὐ πέφυκεν ἄγεσθαι. Εἰ δέ εἰς τήν ἑτέρου εἴδους συμπλήρωσιν τήν πρός ἄλλο δέχεται σύνθεσιν τό προϋφιστάμενον, ἤ κατά φύσιν τοῦτο ποιεῖ πάντως, ἤ παρά φύσιν. Καί εἰ μέν κατά φύσιν, οὐδέποτε τῆς πρός ἄλλο πρός ἐκπλήρωσιν εἴδους ἑτέρου συνθέσεως παυόμενον ὁραθήσεται, διά τήν βίαν τῆς φύσεως ἑαυτῆς ἐκστῆναι μή δυναμένης, καί τούτῳ τῷ λόγῳ οὔτε σώματος χωρίς ἡ","english":"Even if at the same time, with respect to existence, the time of generation of both—I mean of soul and body—is the same, with neither of the two pre-existing, as I said, in generation nor coming into being after the other, so that the form composed of both as a whole might not be dissolved, then the account of the relative would rightly hold the subsistence of the one as a part to be older in itself, and to have its union with another thing entirely unrelated in nature, and for this reason never naturally to complete, without corruption and without change into what it was not, a subsistence together with another by composition of something else. For what has been individually established beforehand in itself is not naturally led into the subsistence of another form. But if what pre-exists receives composition with another for the completion of a different form, it does this either according to nature entirely, or contrary to nature. And if according to nature, it will never be seen ceasing from composition with another for the fulfillment of a different form, because nature cannot by force depart from itself; and by this account, neither without the body is the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"ψυχή, οὔτε ψυχῆς σῶμά ποτε νοηθήσεται, καί περιετράπη τοῖς περιττοῖς τήν σύνεσιν εἰς ἠλιθιότητα τό σοφόν, ἐναχθεῖσι βίᾳ πρός ὅπερ φεύγειν ἐσπούδασαν. Εἰ δέ παρά φύσιν τήν πρός ἄλλου συμπλήρωσιν εἴδους θάτερον τούτων τήν πρός τό ἕτερον δέχεται σύνθεσιν, φθείρεται πάντως, τοῦ κατά φύσιν ἐξιστάμενον ὅρου, καί γινόμενον ὅπερ μή πέφυκε καί εἰς ὅπερ οὐκ ἦν μεταπίπτον. Οὗ τί γένοιτ᾿ ἄν ἀσυνετώτερον; Ἀλ᾿ ἐπί τό προκείμενον ἐπανέλθωμεν. Ψυχῆς μέν οὖν γένεσις, ὥς φησιν ἐμφαντικῶς ὁ διδάσκαλος, ἐξ ὑποκειμένης ὕλης οὐ γίνεται, καθάπερ τά σώματα, ἀλλά τῷ βουλήματι τοῦ Θεοῦ διά τῆς ζωτικῆς ἐμπνεύσεως ἀῤῥήτως τε καί ἀγνώστως, ὡς οἶδε μόνος ὁ ταύτης δημιουργός. Ἡ ψυχή τό εἶναι λαμβάνουσα κατά τήν σύλληψιν ἅμα τῷ σώματι πρός ἑνός ἀνθρώπου συμπλήρωσιν ἄγγεται, τό δέ σῶμα ἐκ τῆς ὑποκειμένης ὕλης τοῦ ἑτέρου δηλαδή γίνεται σώματος κατά τήν σύλληψιν, ἅμα τῇ ψυχῇ τήν τοῦ ἕν εἶδος εἶναι σύν αὐτῇ δεχόμενον σύνθεσιν. Ὅπερ ἀλλαχοῦ τρανότερον ἐμφαίνων φησίν ὁ διδάσκαλος, «Κατά τήν διπλῆν τοῦ ἐμφυσήματος δύναμιν, καί πνοήν ἐμφυσώμενοι πάντες καί Πνεῦμα ἅγιον». Μεριστέον οὖν τῇ ἐπινοίᾳ κατά τήν σύλληψιν τό μέν ζωτικόν ἐμφύσημα καί τό Πνεῦμα τό ἅγιον τῇ νοερᾷ τῆς ψυχῆς οὐσίᾳ, τήν δέ σάρκωσιν καί τήν πνοήν τῇ φύσει τοῦ σώματος, καθώς οἱ Πατέρες φασί.","english":"Neither will soul ever be conceived without body, nor body without soul; and the wise man's understanding was turned to folly by those who busy themselves with superfluous things, being driven by force toward that which they earnestly sought to flee. But if, contrary to nature, one of these receives its completion of form from another, and the other receives composition in relation to it, it is utterly destroyed, departing from its natural boundary and becoming what it was not made to be, and falling into what it was not. What could be more senseless than this? But let us return to what lies before us. The generation of the soul, then, as the teacher says with clear emphasis, does not come from underlying matter, as bodies do, but by the will of God through the life-giving inbreathing, ineffably and unknowably, as only its Creator knows. The soul, receiving its existence at conception together with the body, is led to the completion of one human being; and the body comes to be at conception from the underlying matter, that is, of the other body, receiving together with the soul the composition of being one form with it. Making this clearer elsewhere, the teacher says, \"According to the double power of the inbreathing, all are both breathed upon as breath and are Holy Spirit.\" We must therefore distinguish in thought, at conception, the life-giving inbreathing and the Holy Spirit as belonging to the rational essence of the soul, and the enfleshment and the breath as belonging to the nature of the body, as the Fathers say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Καί ἡ τοῦ προπάτορος Ἀδάμ μυστικῶς παρήχθη γένεσις, ἕτερον τῆς ψυχῆς ἔχουσα τόν τε τοῦ εἶναι λόγον καί τόν τοῦ γενέσθαι τρόπον, καί ἕτερον δηλαδή τοῦ σώματος, ὡς τό θεῖον ἡμᾶς μεγαλοφυῶς ἐμυσταγώγησε Γράμμα, μή συγχωροῦν τήν ψυχήν καί τό σῶμα καθ᾿ ἕνα καί τόν αὐτον τρόπον τῆς γενέσεως ἀλλήλοις συμπεσόντα φυρῆναι κατά τήν φύσιν καί τόν ἑκάστου τῆς οὐσίας λόγον ἀγνοηθῆναι, καί τόν τῆς γενέσεως τρόπον.\n\nΕἰ δέ τῷ Ἀδάμ ἐνηκολούθησεν ἡ διπλῆ τοῦ ἐμφυσήματος δύναμις κατά τήν εἰς τό εἶναι γένεσιν σύνδρομος, τί ἄν τις εἴποι περί τοῦ κατά τήν ἀνθρωπότητα συναμφοτέρου τοῦ Θεοῦ καί Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ψυχῆς λέγω καί σώματος; ὅπερ κρᾶμα κατά τό δυνατόν ἐμφέρειαν σώζει πολλήν πρός τόν πρῶτον Ἀδάμ. Ὥσπερ γάρ, ὡς αὐτός φησιν ὁ διδάσκαλος, παρά τῆς ὕλης τό σῶμα λαβών ὁ Θεός, νεοτελοῦς δηλονότι προϋποστάσης, παρ᾿ ἑαυτοῦ δέ ζωήν ἐνθείς, ὅ δή νοεράν ψυχήν καί εἰκόνα Θεοῦ οἶδεν ὁ λόγος, δημιουργεῖ τόν ἄνθρωπον, τόν αὐτόν τρόπον καί ἐξ ἀχράντου Παρθένου οἱονεί γῆς ἀμιάντου τό σῶμα λαβών, παρ᾿ ἑαυτοῦ δέ ζωήν ἐνθείς, ὅ δή ψυχήν νοεράν καί εἰκόνα Θεοῦ οἶδεν ὁ λόγος, τό ἑαυτοῦ ἀνθρώπινον ἐδημιούργησεν, ἤ ἑαυτόν ἀτρέπτως κατά πρόσληψιν σαρκός νοερῶς τε καί λογικῶς ἐψυχωμένης, δι᾿ ἡμᾶς ἑκουσίως ὡς παντοδύναμος δημιουργήσας ἐποίησεν ἄνθρωπον.","english":"And the generation of Adam, our forefather, was brought forth mystically, having one account of the soul—both the principle of its being and the manner of its coming to be—and another, clearly, of the body, as the divine Scripture mystagogically taught us in a lofty manner, not permitting the soul and the body, having fallen together in one and the same manner of generation, to be confused with each other according to nature, and the principle of the essence of each to be ignored, and the manner of generation.\n\nBut if the double power of the insufflation followed Adam in his generation into being, running together with it, what would one say concerning the composite of the God and our Savior Jesus Christ according to his humanity—I mean soul and body? Which mixture preserves, as far as possible, a great resemblance to the first Adam. For just as, as the teacher himself says, God, taking the body from matter—which had plainly pre-existed as newly formed—and breathing life into it from himself, which the account knows to be a noetic soul and image of God, creates man; in the same manner also, taking the body from the undefiled Virgin as if from undefiled earth, and breathing life into it from himself, which the account knows to be a noetic soul and image of God, he created his own humanity, or rather, by taking on flesh ensouled noetically and rationally, he immutably created himself as man for our sake, voluntarily, as the Almighty, having made him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ταύτῃ γοῦν καί τετιμηκέναι, καθάπερ οἶμαι, φησίν ὁ διδάσκαλος τήν Κύριον ἡμῶν καί Θεόν τήν καθ᾿ ἡμᾶς τρισσήν γέννησιν, τουτέστι τούς καθόλου τρόπους τῆς ἡμῶν εἰς τό εἶναι καί τό εὖ εἶναι καί ἀεί εἶναι γενέσεως, τήν μέν ἐκ σωμάτων, μίαν οὖσαν τοῦ συναμφοτέρου κατά τήν ἅμα τῶν μερῶν ἀλλήλοις συνύπαρξιν, ψυχῆς λέγω καί σώματος, εἰς δύο διαιρουμένην, διά τόν ἑτεροῖον τῆς ἑκατέρου γενέσεως τρόπον, δι᾿ ἧς τό εἶναι λαμβάνομεν, τήν δέ ἐκ βαπτίσματος, καθ᾿ ἥν τό εὖ εἶναι πλουσίως ὑποδεχόμεθα, τήν δέ ἐξ ἀναστάσεως, καθ᾿ ἥν πρός τό ἀεί εἶναι διά χάριτος μεταποιούμεθα. Ἀκριβῶς τοίνυν δεῖ τοῖς τοῦ διδασκάλου λόγοις ἐπισκήπτειν διά τούς ἐπηρεαστάς τῶν καλῶν κειμένων. Τῇ γάρ ἐπινοίᾳ μόνῃ διελών τήν ἐκ σωμάτων γέννησιν διά τήν ἀποδοθεῖσαν αἰτίαν, ἅμα τῇ συλλήψει κατά ταυτόν χρονικῆς οὐ ὅλως ῥοπῆς προεπινοουμένης, εἰληφέναι τόν Κύριον τό ζωτικόν πνεῦμα, ἤτοι ἐμφύσημα κατά τό ἀνθρώπινον αὐτοῦ, λέγω δέ τήν νοεράν ψυχήν μετά","english":"In this way, then, the teacher says that our Lord and God has honored the threefold generation that pertains to us—that is, the universal modes of our generation into being, into well-being, and into always being. The first is from bodies, which is one [generation] of the composite whole according to the simultaneous coexistence of the parts with one another—I mean of soul and body—yet is divided into two because of the different manner of the generation of each, and through it we receive being. The second is from baptism, through which we richly receive well-being. The third is from resurrection, through which by grace we are transformed into always being. It is necessary, then, to examine the teacher's words carefully because of those who assail the good things that have been set forth. For having divided the generation from bodies by mere conceptual distinction, for the reason that has been given, he says that at the very moment of conception, with no temporal interval whatsoever being conceived beforehand, the Lord received the life-giving spirit—that is, the inbreathing—according to his human nature, I mean the rational soul together with","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"τοῦ σώματος τοῦ ἐκ τῆς ἀχράντου Παρθένου, καί οὐ μετά τήν σύλληψιν, ὁ διδάσκαλος διορίζεται.\n\nΡΘ (109). ΠΡΟΣ ΤΟΥΣ ΛΕΓΟΝΤΑΣ ΠΡΟΫΠΑΡΧΕΙΝ ΤΩΝ ΣΩΜΑΤΩΝ ΤΑΣ ΨΥΧΑΣ Πρός τούς λέγοντας προϋπάρχειν τῶν σωμάτων τάς ψυχάς. Τινές μέν γάρ φασιν, ὡς ἤδη προλαβών ἔφην, προϋπάρχειν τῶν σωμάτων τάς ψυχάς, τινές δέ τό ἐναντίον, τῶν ψυχῶν προϋπάρχειν τά σώματα. Ἡμεῖς δέ τήν μέσην ὁδόν ὡς βασιλικήν κατά τούς πατέρας ἡμῶν ὁδεύοντες οὔτε προΰπαρξιν οὔτε μεθύπαρξιν ψυχῆς ἤ σώματος, συνύπαρξιν δέ μᾶλλον φαμεν, τάς ἐφ᾿ ἑκάτερα φυλαττόμενοι ἐγκλίσεις, καί μήτε ἀριστερά μήτε δεξιά, καθώς φησιν ἡ ἁγία Γραφή, παντάπασιν ῥέποντες, φόβον φοβούμενοι οὖ πλέον φοβεῖσθαι οὐδέν ἐστι φοβερώτερον, μήπως προϋπάρχειν λέγοντες τῶν σωμάτων τάς ψυχάς, καί τιμωρίας ἕνεκεν τῶν ψυχῶν ἐφευρέσθαι τά σώματα, διά τήν προγεγενημένην τῶν ἀσωμάτων κακίαν, τῆς τῶν ὁρομένων ἐκπρεποῦς μεγαλουργίας, δι᾿ ἧς ὁ Θεός γινώσκεται σιωπῇ κηρυττόμενος, αἰτίαν εἰκότως εἶναι μόνην ὑποτιθέμεθα τήν κακίαν, ἀνάγκην ἐπάγουσαν τῷ Θεῷ παρά πρόθεσιν ἥν οὐκ εὐδόκησεν οὐσίαν δημιουργῆσαι, ἧς τυχόν ἀπ᾿ ἀρχῆς οὐδέ τόν λόγον ἔχει πρό τῶν αἰώνων μετά τῶν ἄλλων ἀπόκρυφον. Τῶν γάρ παρά πρόθεσιν γινομένων λέγειν τόν Θεόν ἔχειν τούς τῆς οὐσιώσεως λόγους, οὔ μοι δοκεῖ συνετῆς διανοίας εἶναι, καί ὁπωσοῦν εὖ συνῃσθημένης Θεοῦ μεγαλειότητος, τοῦ ἀπαθοῦς καί μόνου ἀληθοῦς, καί μηδέν ἔχοντος καθόλου κατά τούς ἐν αὐτῷ προόντας τῶν ὄντων λόγους πρόσφατον, καί μάλιστα παρά πρόθεσιν.","english":"of the body from the immaculate Virgin, and not after conception, the teacher determines.\n\n109. TO THOSE WHO SAY THAT SOULS PRE-EXIST BODIES. To those who say that souls pre-exist bodies. For some say, as I have already stated above, that souls pre-exist bodies, while others say the opposite, that bodies pre-exist souls. But we, walking the middle path as the royal road according to our fathers, say that there is neither pre-existence nor after-existence of soul or body, but rather co-existence, guarding against the inclinations on either side, and leaning neither to the left nor to the right, as the holy Scripture says, fearing a fear than which there is nothing more fearful—lest, in saying that souls pre-exist bodies and that bodies were devised for the punishment of souls because of the prior wickedness of incorporeal beings, we suppose that the cause of the visible creation's surpassing magnificence, through which God is known though proclaimed in silence, is reasonably nothing other than wickedness alone, imposing a necessity upon God contrary to His purpose, so that He created a substance He did not will—a substance whose reason, perhaps, He did not even have from the beginning before the ages, hidden along with the others. For to say that God has the reasons of substantiation for things that come to be contrary to His purpose does not seem to me to belong to an intelligent mind, one that has in any way well perceived the majesty of God, who is impassible and alone true, and who has nothing at all recent according to the reasons of beings that pre-exist in Him, and especially not contrary to His purpose.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Πάντα γάρ αὐτῷ τά ὁπωσοῦν ὄντα ἤ γενησόμενα κατά τήν οὐσίαν προτεθέληταί τε καί προεννενόηται, καί προέγνωσται· ἕκαστον δέ τῶν ὄντων κατά τόν εὔθετον καί ἐπιτήδειον καιρόν οὐσιοῖ καί ὑφίστησι.\n\nΜηδέ γάρ ὅτε τι κατασκευάζοντα τόν Θεόν ὁρῶμεν, τότε καί τῆς περί αὐτό θελήσεως ἦρχθαι ἐννοίας τε καί γνώσεως αὐτόν νομίσωμεν. Ἄπαγε. Πολλῆς γάρ ὄντως ἐστί τοῦτο μεστόν ἀτοπίας, εἰ ὅπερ ὁ Θεός ἐξ ἀρχῆς πρό τῶν αἰώνων μήτε ἐνενόησεν ἤ ἔγνω ἤ ἐθέλησεν εἶναι, νῦν νοήσας τε καί θελήσας καί γνούς, ἤ μεταγνούς εἰπεῖν οἰκειότερον, ὡς καλόν ἐξετέλεσεν· ἵνα μή λέγω ὅτι οὐδέ αὐτήν ὧν τούς λόγους προηγουμένως οὐκ ἔχει, γινώσκει τήν ποιήσιν. Ἀλλά πάντα τῇ βουλήσει τοῦ Θεοῦ προγνωστικῶς κατά τήν ἄπειρον αὐτοῦ δύναμιν ἀεί περιέχεσθαι πιστεύομεν, μηδενός αὐτῷ καθ᾿ οἱανδήποτε τρόπον προσφάτως ἐπινοουμένου, καί τό εἶναι κατά τήν οὐσίαν λαμβάνοντος. Μηδέ γάρ οἴεσθαι δεῖν εὐσεβῶς φρονοῦντας ὑπολαμβάνω τόν Θεόν τά κατά πρόγνωσιν ἀπειροδυνάμως ἐν ἑαυτῷ κατά τούς ἑαυτῶν λόγους προπεριεχόμενα ἕκαστα μανθάνειν διά τῆς εἰς τό εἶναι παραγωγῆς. Ἀλλ᾿ ἡμῖν οἱ αἰῶνές τε καί οἱ χρόνοι κατά τόν προωρισμένον καί τόν εὔθετον ἑκάστου καιρόν σοφῶς ἕκαστα δημιουργούμενα δεικνύουσι, καί εἰς τό εἶναι προβάλλονται, καθά καί περί τοῦ Λευί φησιν ὁ θεῖος Ἀπόστολος οὑτωσί διεξιών, Ἔτι γάρ ἐν τῇ ὀσφύϊ τοῦ πατρός ἦν, πρίν εἰς τό εἶναι παρελθεῖν.","english":"For all things that in any way exist or will come to be according to essence have been fore-willed and fore-conceived by him, and foreknown; and each of existing things he brings into essence and gives subsistence at the fitting and suitable time.\n\nFor neither, when we see God making something, should we think that then he began to have the conception and knowledge of his will concerning it. Far be it. For this is truly full of great absurdity, if what God from the beginning, before the ages, neither conceived nor knew nor willed to exist, now having conceived and willed and known—or, to speak more properly, having changed his mind—he accomplished as good; not to mention that he does not know the making of things whose principles he does not possess beforehand. But we believe that all things are always encompassed by the will of God in a foreknowing manner according to his infinite power, with nothing being newly devised by him in any way whatsoever and receiving existence according to essence. For neither should those who think piously suppose, I think, that God learns each of the things fore-contained in himself according to foreknowledge, in an infinitely powerful way, according to their own principles, through their being brought into existence. But to us the ages and the times wisely show each thing being created according to the predetermined and fitting time of each, and being brought forth into existence, just as the divine Apostle also says concerning Levi, speaking thus: For he was still in the loins of his father, before he came forth into existence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Ὅστις δυνάμει μέν ἐν τῷ πατριάρχῃ Ἀβραάμ ὑπάρχων, κατά δέ τόν τετελεσμένον καιρόν τήν πρός τό εἶναι διά κυήσεως κατ᾿ ἐνέργειαν γένεσιν λαβών, εἱρμῷ καί τάξει κατα τήν ἀπόῤῥητον σοφίαν τοῦ Θεοῦ τά πάντα τήν πρός τό εἶναι γένεσιν δέχεσθαι νοεῖν ἡμᾶς καί πιστεύειν κατα τόν προγνωσθέντα καιρόν ὑπηγάγετο. Πάντων οὖν τῶν κατ᾿ οὐσίαν ὑπαρκτικῶς ὄντων τε καί ἐσομένων, ἤ γενομένων, ἤ γενησομένων ἤ φαινομένων, ἤ φανησομένων, ἐν τῷ Θεῷ προϋπάρχουσι παγίως ὄντες οἱ λόγοι, καθ᾿ οὕς καί εἰσί τά πάντα καί γεγόνασι καί διαμένουσιν ἀεί τοῖς ἑαυτῶν κατά πρόθεσιν λόγοις, διά κινήσεως φυσικῆς ἐγγίζοντα\n\nκαί πρός τό εἶναι μᾶλλον συνεχόμενα, κατά τήν ποιάν τε καί ποσήν τῆς προαιρέσεως κίνησίν τε καί ῥοπήν, τό εὖ δι᾿ ἀρετήν καί τήν πρός τόν λόγον καθ᾿ ὅν ἐστιν εὐθυπορίαν, ἤ τό φεῦ εἶναι διά κακίαν καί τήν παρά τόν λόγον καθ᾿ ὅν ἐστι κίνησιν λαμβάνοντα, καί συντόμως εἰπεῖν κατά τήν ἕξιν ἤ τήν στέρησιν τῆς αὐτῶν κατά φύσιν μεθεκτικῆς δυνάμεως τοῦ παντελῶς ἀμεθέκτου κατά φύσιν ὑπάρχοντος, καί πᾶσιν ἁπλῶς ἑαυτόν ἀξίοις τε καί ἀναξίοις ὅλον κατά χάριν δι’ ἄπειρον ἀγαθότητα παρέχοντος, καί τήν τοῦ ἀεί εἶναι καθώς ἕκαστος ὑφ᾿ ἑαυτοῦ διατέθειταί τε καί ἔστι διαμονήν ἐμποιήσοντος. Οἷς ἡ τοῦ κυρίως ὄντος καί εὖ ὄντος καί ἀεί ὄντος ἀνάλογος μέθεξις ἤ ἀμεθεξία, τιμωρίας τῶν μετασχεῖν μή δυναμένων, καί ἀπολαύσεως τῶν μετασχεῖν δυναμένων, ἐπίτασίς ἐστι καί ἐπαύξησις. Οὐδέν γάρ τό παράπαν ἔστι τῶν ὄντων οὗ μή παρά τῷ Θεῷ πάντων ὁ λόγος προένεστιν.","english":"He who existed potentially in the patriarch Abraham, but in the fulfilled time received, through conception, his actual coming-into-being in accordance with the fitting order and arrangement of the ineffable wisdom of God, has brought us to understand and believe that all things receive their coming-into-being at the time foreknown. Therefore, of all things that exist or will exist according to essence—whether they have come to be, or will come to be, or appear, or will appear—the logoi pre-exist firmly in God, according to which all things are, have come to be, and always remain in their own logoi according to purpose, drawing near through natural movement and being more closely held to existence, according to the qualitative and quantitative movement and inclination of the will, receiving either the good through virtue and the straight path toward the logos according to which it exists, or the bad through vice and the movement contrary to the logos according to which it exists; and, to speak briefly, according to the possession or privation of their natural capacity to participate in that which by nature is wholly non-participable, and which gives itself wholly by grace to all, worthy and unworthy alike, through its infinite goodness, and which produces the permanence of always being, in the measure that each one disposes himself and is disposed. For these, the analogous participation or non-participation in the truly existent, the well-existent, and the ever-existent is the intensification and increase of punishment for those unable to participate and of enjoyment for those able to participate. For there is absolutely nothing among existing things whose logos has not pre-existed in God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Ὧν δέ παρά τῷ Θεῷ προϋπάρχουσιν ὄντες τῆς οὐσίας οἱ λόγοι, τούτων δηλαδή κατά πρόθεσιν θείαν πάντως ἐστίν ἡ γένεσις. Ὧν δέ κατά πρόθεσιν θείαν ἐστίν ἡ γένεσις, τούτων ἡ κατ᾿ οὐσίαν ὕπαρξις μένει πρός τό μή ὅν ἀμεταχώρητος. Ὧν δέ πρός τό μή ὄν ἀμεταχώρητος μετά τήν γένεσιν ἀπό τοῦ ὄντος ἡ κατ᾿ οὐσίαν ὑφέστηκεν ὕπαρξις, τούτων οἱ λόγοι τυγχάνουσι μόνιμοί τε καί βάσιμοι, μόνην ἔχοντες ἀρχήν τοῦ εἶναι τήν σοφίαν, ἐξ ἧς καί δι᾿ ἥν ὑπάρχουσι, καί ὑφ᾿ ἧς τήν πρός τό εἶναι δύνασθαι παγίως δύναμιν ἔχουσιν. Ὧν δέ οἱ λόγοι μονίμως ὑπάρχουσι παρά τῷ Θεῷ, καί ἡ περί αὐτούς τοῦ πεποιηκότος τά πάντα Θεοῦ πρόθεσίς ἐστιν ἀδιάπτωτος· χρονικοῖς γάρ ἡ τοῦ Θεοῦ πρόθεσις παντάπασιν οὐ περιείληπται πέρασιν, οὔτε μέν τήν ἐκ μεταβολῆς ἀλλοίωσιν ἐπιδέχεται τοῖς ὑποκειμένοις συμμεταπίπτουσα, τούτων ἀναμφηρίστως αἱ ὑπάρξεις σαφῶς εἰσιν ἀδιάφθοροι. Ἤ γάρ οὖν κατά πρόθεσιν θέλων πεποίηκεν ὁ Θεός τά ἀνθρώπινα σώματα, καί μένει δι’ αὐτόν πρός τό μή ὄν ἀμετάπτωτα παντελῶς, ἀεί θέλοντα εἶναι τό σύν λόγῳ καί σοφίᾳ κατά πρόθεσιν θεληθέν, καί οὐκ ἔσται κατ’ αὐτούς ἡ παντελής τῶν σωμάτων πρός τό μή ὄν ἀπογένεσις, ἤ κατά πρόθεσιν οὐ πεποίηκε, καί μή θέλων ἐτυραννήθη, κατά βίαν ἀγόμενος πρός γένεσιν, ὧν τούς λόγους ἔχων οὐ πέφανται. Καί εἰ μέν τυραννηθείς παρά πρόθεσιν ἦλθε ποιῆσαι μή θέλων τά σώματα, λόγος δηλονότι καί σοφία τῆς τούτων γενέσεως οὐδαμῶς καθηγήσατο. Τό γάρ παρά πρόθεσιν θείαν γινόμενον, λόγου καί σοφίας παντελῶς ἐστέρηταί τε καί ἠλλοτρίωται.","english":"Of those things whose principles pre-exist with God as the principles of their essence, the coming-into-being is, clearly, entirely according to the divine purpose. And of those whose coming-into-being is according to the divine purpose, their substantial existence remains unchanging toward non-being. And of those whose substantial existence, after coming-into-being, stands unchangeably toward non-being from that which is, their principles are stable and firm, having as the sole origin of their being Wisdom, from which and through which they exist, and by which they possess the power to be firmly. And of those whose principles exist stably with God, the purpose of God who made all things concerning them is also unfailing; for the purpose of God is in no way encompassed by temporal limits, nor does it admit alteration from change, falling together with the things that underlie it; of these, undeniably, the existences are clearly incorruptible. For either God, willing according to purpose, made human bodies, and they remain through him entirely unchangeable toward non-being, always willing to be what was willed according to the divine purpose with reason and wisdom, and there will not be, according to them, a complete passing-away of bodies toward non-being; or he did not make them according to purpose, and being unwilling he was tyrannized, being led by force to the coming-into-being of things whose principles, though he had them, he did not manifest. And if, tyrannized, he came to make the bodies unwillingly, against purpose, then clearly reason and wisdom in no way guided their coming-into-being. For what comes to be against the divine purpose is entirely deprived of and estranged from reason and wisdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Τό δέ λόγου καί σοφίας παντελῶς ἐστερημένον μόνον ἐστί τό κακόν, οὗ τό εἶναι χαρακτηρίζει ἡ ἀνυπαρξία, οὗτινος ποιητήν τόν Θεόν μήτε ἐννοεῖν ἡμῖν γένοιτο πώποτε, μήτιγε δέ λέγειν ἀναφανδόν, καί πιστεύειν ὀλεθρίως τολμᾷν. Τίς δέ ὁ τυραννήσας τόν Θεόν, εἴπερ τετυράννηται, καί θέμις ὅλως εἰπεῖν ποιῆσαι παρά πρόθεσιν ὅ μή βεβούληται; Καί πῶς ὁ τυραννηθείς ἐστι Θεός, πρός ἀνάγκης ὑφιστῶν παρά πρόθεσιν ἐπ᾿ ἀπωλείᾳ γένεσιν πραγμάτων; Οἱ ταύτην περιέποντες τήν δόξαν λέγειν τολμάτωσαν. Ἤ γάρ ἄν τόν Θεόν ταῦτα πεποιηκέναι φαῖεν, καί τά μέγιστα βλασφημήσαιεν, ἀνάγκην ἐπάγοντες τῷ Θεῷ ποιῆσαί τι παρά πρόθεσιν· ἤ μή πεποιηκέναι, καί ἐξ ἀνάγκης ἄλλην ἀρχήν Μανιχαϊκῶς τήν ταῦτα ποιοῦσαν εἰσάγοντες φωραθήσονται. Πάντως γάρ ἴδιόν ἐστι τῶν δύο ἀρχάς ἀλλήλαις ἀντιπαρεξαγόντων τό τῆς προϋπάρξεως δόγμα. Οὕς χάριτι Θεοῦ τοῦ παντελεήμονος ὁ βαθύς τῆς ἀφανείας ζόφος περιλαβών εἰς τελείαν ἀπήλασε λήθην, τό φέγγος τῆς κηρυττομένης ὑπό τῶν ἁγίων Πατέρων ἡμῶν ἀληθείας οὐ φέροντας. Θαυμάζω δέ πῶς αὐτούς, ἵνα παραλείψω νῦν ὅσα ῥηθῆναι δυνατόν ἐστι, διά τήν συμμετρίαν τοῦ λόγου, τό κατά Χριστόν τόν ἀληθινόν Θεόν ἡμῶν μυστήριον, οὐ δυσωπεῖ ταύτην προθύμως ἑαυτῶν ἐκτινάξασθαι τήν δόξαν. Εἰ γάρ πάντων τῶν θείων μυστηρίων μυστηριωδέστερον τό κατά Χριστόν ὑπάρχει μυστήριον, καί πάσης τῆς κατά πάσαν ἔννοιαν ἐν πᾶσιν ἤ οὔσης ἤ γενησομένης τελειότητος ὁριστικόν, καί","english":"Only evil is entirely deprived of reason and wisdom, and its being is characterized by non-existence; never may it enter our minds to conceive of God as its maker, much less to say so openly and to dare to believe it perniciously. And who is he who tyrannized God—if indeed He has been tyrannized—and how is it lawful at all to say that He made, contrary to His purpose, what He did not will? And how is the one tyrannized God, bringing into subsistence under necessity, contrary to His purpose, the coming-into-being of things unto destruction? Let those who foster this opinion dare to say it. For either they would claim that God has made these things, and they would blaspheme in the greatest matters, imposing necessity upon God to make something contrary to His purpose; or they would claim that He has not made them, and they will be caught introducing of necessity another principle that makes these things, in the manner of the Manichaeans. For in every way it is characteristic of those who set two principles against one another to hold the doctrine of pre-existence. Those whom the deep darkness of obscurity, having encompassed them, has driven away into complete forgetfulness by the grace of God the all-merciful, since they cannot bear the light of the truth proclaimed by our holy Fathers. And I marvel how—to pass over now all that could be said, on account of the proportion of the discourse—the mystery according to Christ, our true God, does not persuade them eagerly to shake off from themselves this opinion. For if the mystery according to Christ is more mysterious than all the divine mysteries, and is definitive of all perfection in all things, whether existing or to come, in every conception, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"παντός ὅρου καί πέρατος ὑπεράνω καθέστηκε, τοῦτο δέ τό μυστήριον μετά τοῦ σαρκωθέντος καί τελείως ἐνανθρωπήσαντος Θεοῦ Λόγου εἶναί τε καί ὑπάρχειν διδάσκει τό σῶμα τό ἐξ ἡμῶν ληφθέν καί ὁμοούσιον ἡνωμένον αὐτῷ καθ᾿ ὑπόστασιν, μεθ᾿ οὗ καί ἀνελήφθη εἰς οὐρανούς, 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 τῷ Θεῷ καί Πατρί νῦν τε καί εἰς τούς ἀπείρους αἰῶνας συγκαθέζεται, πάντας διεληλυθώς τούς οὐρανούς, καί ὑπεράνων πάντων γενόμενος, καί πάλιν ἐλεύσεται ἐπί μεταποιήσει τε καί μεταστοιχειώσει τοῦ παντός καί σωτηρίᾳ τῶν ἡμετέρων ψυχῶν τε καί σωμάτων, καθώς ἐπιστεύσαμέν τε καί πιστεύομεν καί εἰς ἀεί πιστεύοντες διαμένοιμεν, τίς οὕτως τολμηρός ἐστι καί αὐθάδης, καί πρός τά δῆλά τε καί προφανῆ μάχεσθαι μόνον εἰδώς προπετῶς, ὥστε κἄν ψιλῶς ἐνθυμηθῆναι πάροδον τήν εἰς τό μή ὄν ἕξειν ποτέ τά σώματα, κατά τήν εἰς τό τέλειον, ὡς ἐκεῖνοί φασι, τῶν λογικῶν προκοπήν, τόν Κύριον αὐτόν καί Θεόν τῶν ὅλων πιστεύων μετά σώματος εἶναι νῦν τε καί εἰς ἀεί, τόν καί τοῖς ἄλλοις τήν τοῦ προκόπτειν δύνασθαι παρεχόμενον δύναμιν, καί πάντας πρός τήν οἰκείαν δόξαν, ὡς ἐφικτόν τῇ δυνάμει τῆς ἐνανθρωπήσεως, ἐνάγοντά τε καί προσκαλούμενον ὡς ἀρχηγόν τῆς πάντων σωτηρίας, καί τάς ἐν ὅλοις ἀνακαθαίροντα κηλῖδας;","english":"It is established above every boundary and limit, and this mystery teaches that the body taken from us and united to Him in essence by hypostasis belongs to and exists with the incarnate and perfectly humanized God the Word, with whom He was also taken up into the heavens, above every principality and authority and power and dominion and every name that is named, not only in this age but also in the age to come, and He sits together with God the Father now and unto endless ages, having passed through all the heavens and become above all things, and He will come again for the transformation and transfiguration of the whole and for the salvation of our souls and bodies, as we have believed and do believe and would remain believing forever—who then is so bold and presumptuous, and skilled only in recklessly fighting against things clear and manifest, as even to think idly that bodies will ever have a passage into non-being, according to that progress of rational beings toward the perfect, as they say, while believing that the Lord Himself and God of all is now and forever with a body, He who also grants to others the power to make progress, and leads and calls all to their own glory, as far as is attainable by the power of the incarnation, as the author of the salvation of all, and cleanses the stains in all things?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Ἀλλ᾿ οὐχ ὑπ᾿ ἐκείνων ὡς τύπων τῆς αὐτοῦ τελειότητος, εἴπερ ὅλως τοῦτο κἄν ἐννοῆσαι τολμήσαιεν, ἀγόμενον πρός ἀπόθεσιν τοῦ σώματος. Οὐ γάρ ἕπεται πρός τελείωσιν ἄλλοις, οὔτε διά προκοπῆς ἐνθεωρούμενον ἔχει τό τέλειον, ὁ μόνος κατά φύσιν τελειότατος καί πάσης ποιητής τελειότητος, οὔτε σύν ἄλλοις ἀναμένει τό τέλειον δέξασθαι, κατ᾿ οὐδέν οὐδενί τῶν ὄντων τό σύνολον εἰς τό δεῖσθαι προκοπῆς ὑπάρχων ὅμοιος, ἵνα καί αὐτός τότε τοῦ σώματος τήν φύσιν ἀπόθηται, ὅτε τοῖς λοιποῖς ἡ ἐπ᾿ ἄκρον προκοπή τήν τοῦ σώματος ἀπόθεσιν γενέσθαι παρασκευάζει. Ἐπεί οὐκ ἔτι ἀρχηγός τῶν σωζομένων ἐστί καί Σωτήρ, ὡς τό καθ᾿ ἡμᾶς τέλος τῆς τελειότητος μυστικῶς ἐφ᾿ ἅπαξ ἐν ἑαυτῷ μή παραδείξας, ἀλλ᾿ εἷς τῶν σωζομένων καί ἀρχομένων καί δεομένων ἄλλου τοῦ δεικνύοντος ἐν ἑαυτῷ τήν ἐφ᾿ ἥν πάντες οἱ λόγου φυσικῶς μετειληφότες ἐπείγονται τελειότητα καί αὐτός ὑπάρχων ἀναφανήσεται.\n\nΟὐχ οὕτω δέ τοῦτ᾿ ἔχει. Πόθεν; Οὐδέ τῆς ἀληθείας ὁ λόγος τῶν ταῦτα λεγόντων ἀνέχεται.","english":"But not being led by those as types of his perfection—if indeed they would dare to conceive this at all—toward the putting off of the body. For he does not follow others toward perfection, nor does he possess the perfect as something contemplated through progress—he who alone is by nature most perfect and the maker of all perfection—nor does he wait to receive the perfect together with others, being in no way at all similar to any of existing things in needing progress, so that he too would then put off the nature of the body, when for the rest progress to the utmost prepares the putting off of the body to take place. Since he is no longer the author of those being saved and Savior, if he did not mystically show in himself once for all the end of perfection that corresponds to us, but he will appear as one of those being saved and being ruled and needing another who shows in himself the perfection toward which all who have naturally partaken of reason press on, and himself being that perfection.\n\nBut this is not so. From where? Nor does the account of the truth tolerate those who say these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Ἀρχηγόν γάρ καί τελειωτήν τῆς ἡμῶν σωτηρίας αὐτόν φησιν ὁ θεῖος Ἀπόστολος, ὡς σαρκωθέντα δι᾿ ἡμᾶς ἵνα τήν ἡμῶν ἁμαρτίαν ἐν ἑαυτῷ δαπανήσῃ, καί τῆς κατ᾿ ἀρετήν ἀγωγῆς ἑαυτόν πᾶσιν δῷ τύπον καί πρόγραμμα τοῖς πιστεύουσιν εἰς αὐτόν, ὡς διδάσκαλος ἀγαθός τε καί σοφός, τά ῥητέα καί τά πρακτέα πρός ὑποτύπωσιν ἡμῶν δι᾿ ἑαυτοῦ πρότερον ἐκτελοῦντα, ἀποθανόντα καί ἀναστάντα καί ἀναληφθέντα εἰς οὐρανούς, καί καθεσθέντα μετά τοῦ σώματος ἐκ δεξιῶν τοῦ Θεοῦ καί Πατρός, ἵνα καί ἡμεῖς ἀποθνήσκοντες βεβαίως ἐλπίζωμεν ἀναστῆναι, καί ζωήν ζῆσαι παντός θανάτου καί πάσης φθορᾶς παντελῶς κεχωρισμένην, καί ἀναληφθῆναι εἰς οὐρανούς, καί τήν ἐν τῷ Θεῷ καί Πατρί διά τοῦ Υἱοῦ αὐτοῦ μεσιτεύοντος τιμήν τε καί δόξαν λήψεσθαι, καί τήν σύν αὐτῷ μακαρίαν καί αἰώνιον μονήν, σώματος δέ καθ’ ὁτιοῦν ἀπόθεσιν μή ἐκδέχεσθαι, ὅτι μηδέ τῆς ἁγίας Γραφῆς ὁ λόγος ἡμᾶς τοῦτο διδάσκει. Μήτε μήν ἐν τῷ ἀρχηγῷ τῆς σωτηρίας ἡμῶν τεθεάμεθα τοῦτο προγεγενημένον. Εἰ γάρ φίλον ἦν αὐτῷ καί τοῦτο γενέσθαι, πρῶτος ἄν αὐτός ἐν ἑαυτῷ προενήργει καί τοῦτο μετά τῶν λοιπῶν, οἷς ἑαυτόν δι᾿ ἡμᾶς ὡς φιλάνθρωπος ὑποθείς καθ᾿ ἡμᾶς ἐτελείωσεν, εἰς τό ἡμᾶς μετά τῶν ἄλλων εἰς τοῦτο πιστεύοντας ἐλπίζειν.","english":"For the divine Apostle calls him the author and perfecter of our salvation, as having become flesh for our sake so that he might consume our sin in himself, and as giving himself as a type and pattern of the conduct according to virtue to all who believe in him, as a good and wise teacher, first accomplishing through himself both the things to be said and the things to be done for our instruction—having died and risen and been taken up into the heavens, and having sat down with the body at the right hand of God and the Father—so that we too, when we die, may firmly hope to rise again, and to live a life wholly separated from all death and all corruption, and to be taken up into the heavens, and to receive the honor and glory in God and the Father, with his Son mediating, and the blessed and eternal abode with him; but we are not to expect the putting off of the body in any respect, since not even the word of the holy Scripture teaches us this. Nor indeed have we observed this having happened beforehand in the author of our salvation. For if this too had been dear to him, he himself would first have worked it out in himself, and this along with the rest, which, having set himself before us for our sake as a lover of humanity, he perfected in accordance with us, so that we, believing this along with the others, might hope for it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Πῶς δέ, εἴπερ ἀνασχοίμεθα τοῦτο λεγόντων αὐτῶν, κατά τόν ἅγιον τοῦτον διδάσκαλον, πιστεύσομεν ὅτι τό ἑνωθέν τῷ Θεῷ καί σώζεται; \" Ὅ γάρ, φησί πρός Κληδόνιον γράφων, ἥνωται τῷ Θεῷ, τοῦτο καί σώζεται». Ἡνώθη δέ τῷ Θεῷ Λόγῳ μετά τῆς ψυχῆς καί τό σῶμα. Ἅρα μετά τῆς ψυχῆς καί τό σῶμα σωθήσεται. Καί πάλιν, εἰ διά τοῦτο σαρκοῦται, κατά τόν θεόφρονα τοῦτον διδάσκαλον, ὁ τοῦ Θεοῦ Λόγος, ἵνα καί τήν εἰκόνα σώσῃ καί τήν σάρκα ἀθανατίσῃ, πῶς τό σωζόμενον ἀπολεῖται, καί θνήξεται πάλιν τό ἀθανατιζόμενον, μᾶλλον δέ κυριώτερον εἰπεῖν, θεωθέν ὅλον διά μέσης τῆς νοερᾶς ψυχῆς θεότητι μεσιτευούσης καί σώματι, παροῦσαν ὅλην ἀῤῥήτως οὐσιωδῶς τήν τοῦ σαρκωθέντος ὑπόστασιν Θεοῦ Λόγου δεξάμενον, καί ἴδιον αὐτό σῶμα ποιησαμένου τε καί ἀποφήναντος, οὐκ ἔχω συνιδεῖν. Τίνος δέ χάριν, εἴπερ τῷ μυστηρίῶ τῆς ἐκκλησιαστικῆς πίστεως καί τοῦτο περιέχεται τό δόγμα, μή τοῖς ἄλλοις συμπεριελήφθη ἐν τῷ συμβόλῳ τῆς κατά τήν ἀμώμητον πίστιν τῶν Χριστιανῶν ἐκθέσεως ὑπό τῶν ἁγίων καί μακαρίων Πατέρων ἡμῶν, τῶν συναθροισθέντων κατά καιρούς ἐπί βεβαιώσει τῶν θείων τῆς ἁγίας τοῦ Θεοῦ καί ἀποστολικῆς Ἐκκλησίας δογμάτων, λέγειν τοῖς σοφοῖς καταλείψωμεν. Ἀλλ᾿ ἀρχεῖν οἶμαι πρός τό παρόν παρεκβατικῶς ταῦτα ῥηθῆναι πρός τούτους. Πρός δέ τούς ἄλλους τρεψώμεθα.","english":"But how, if we were to tolerate them saying this, according to this holy teacher, shall we believe that what has been united to God is also saved? \"For,\" he says, writing to Cledonius, \"what has been united to God, this is also saved.\" But the body was united to God the Word together with the soul. Therefore the body too will be saved together with the soul. And again, if for this reason the Word of God becomes flesh, according to this God-minded teacher, in order that he may both save the image and make the flesh immortal, how shall what is being saved be destroyed, and what is being made immortal die again—or rather, to speak more properly, how shall that which has been wholly deified, through the mediating of the intelligent soul and the body, having received the whole presence of the hypostasis of the incarnate God the Word in an ineffable and substantial manner, and having been made and declared his own body—how this shall be, I cannot comprehend. But for what reason, if indeed this doctrine too is contained in the mystery of the Church's faith, it was not included with the others in the symbol of the exposition of the blameless faith of the Christians by our holy and blessed Fathers, who were assembled at various times for the confirmation of the divine doctrines of the holy and apostolic Church of God—let us leave it to the wise to say. But I think it is sufficient for the present that these things have been said by way of digression against these men. Let us turn to the others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"ΡΙ (110). ΠΡΟΣ ΤΟΥΣ ΛΕΓΟΝΤΑΣ ΤΩΝ ΨΥΧΩΝ ΠΡΟΫΠΑΡΧΕΙΝ ΤΑ ΣΩΜΑΤΑ Πρός τούς λέγοντας τῶν ψυχῶν προϋπάρχειν τά σώματα. Τό μεθυπάρχειν τῶν σωμάτων τάς ψυχάς, ὧ οὗτοι, λέγειν εὔκολον καί τοῦ βουλομένου παντός, τό δέ λόγῳ συστήσασθαι τό λεγόμενον πάνυ δύσκολον καί ἐργῶδες, καί οὔποτε ῥᾴστην ἔχον τῆς σπουδῆς τήν ἀπόδειξιν. Εἰ γάρ τό καταβαλλόμενον καθ᾿ ὑμᾶς εἰς πρόφασιν τῆς ἀνθρωπίνης γενέσεως παντάπασίν ἐστιν ἄψυχον, καί ζωτικῆς δηλονότι δυνάμεως πάντη καθέστηκεν ἄμοιρον. Τό γάρ ψυχῆς παντελῶς τῆς οἱασοῦν ἐστερημένον καί πάσης ζωτικῆς ἐνεργείας ἐστίν ἔρημον. Εἰ δέ ψυχῆς καί τῆς κατ᾿ αὐτήν ζωτικῆς δυνάμεώς τε καί ἐνεργείας παντελῶς καθέστηκεν ἄμοιρον, δηλονότι νεκρόν τυγχάνει· εἰ δέ νεκρόν αὐτό ὑποτιθέμεθα εἶναι, οὔτε τρέφεται οὔτε αὔξεται, οὐδ᾿ ὅλως ὑποστῆσαι δυνήσεται, καί μεῖναι παντελῶς ἀσκέδαστόν τε καί ἀδιάχυτον. Τεκμηριοῖ δέ τό λεχθέν ὁ ἐν τοῖς σώμασι τῶν ἑλκῶν ἀκεσμός. Ἡνίκα γάρ ἐφάπτονται τούτων ἰατρῶν παῖδες, εἰ εὕροιεν ἐπιπολάζον σῶμα νεκρόν, τοῖς κατεσθίουσι τοῦτο φαρμάκοις προαναλώσαντες, οὕτω τά πρός ἀνάδοσιν τοῦ κοιλανθέντος ἐκ τῆς ὠτειλῆς σώματος ἐπιβάλλουσιν εἰς ἀναπλήρωσιν, ὡς τοῦ ζῶντος δηλαδή σώματος φύσιν ἔχοντος ἀναπεμπάζουσαν καί δύναμιν τῆς οἰκείας ἕξεως συστατικήν τε καί ἐπανακλητικήν, τοῦ δέ νεκροῦ τοῦτο μηδαμῶς ἐνεργοῦντος, ἅπαξ νενεκρωμένου καί παντελῶς ζωτικῆς ἐστερημένου δυνάμεως, καί διά τοῦτο ἀνενεργήτου τυγχάνοντος.","english":"RI (110). AGAINST THOSE WHO SAY THAT SOULS EXIST BEFORE BODIES. To those who say that souls exist before bodies. To say that souls exist after bodies, O you there, is easy and belongs to anyone who wishes it, but to establish the claim by argument is altogether difficult and laborious, and never has the easiest demonstration of the effort. For if the seed cast down, according to you, as the occasion of human generation is entirely soulless, it is clearly altogether without vital power. For what is completely deprived of any soul whatsoever is also destitute of every vital activity. But if it is entirely without soul and without the vital power and activity that belongs to it, it is clearly dead; and if we suppose it to be dead, it is neither nourished nor grows, nor will it be able to subsist at all, and to remain entirely undispersed and undiffused. The healing of wounds in bodies attests to what has been said. For when physicians' sons touch these, if they find a dead body lying on the surface, having first consumed it with corrosive drugs, they then apply what is for the restoration of the body that has been hollowed out from the scar, for its replenishment, since obviously the living body has a nature that recovers and a power that both consolidates and recalls its own state, while the dead body does nothing of this, once it has been deadened and completely deprived of vital power, and for this reason is inactive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Πῶς δέ καί στήσεται τό φύσει σκεδαστόν τε καί εὐδιάλυτον, μή οἱονεί θεμελίου τρόπον κατ᾿ ἐπίνοιαν προϋποκειμένης τινός ζωτικῆς δυνάμεως, περί ἑαυτήν φυσικῶς συγκρινούσης τε καί διασφιγγούσης τό σκεδαννύμενον, ἐν ᾗ τό εἶναί τε καί εἰδοποιεῖσθαι παρά τῆς τά ὅλα σοφῶς τεχνιτευούσης δυνάμεως ἔχειν ἔλαχεν; Ἐν ᾧ γάρ ἄν πράγματι μετά τό τεχθῆναι περίεστιν ἀληθῶς τό εἶναι τῷ σώματι, ἐν ἐκείνῳ πάντως δικαίως ἄν λέγοιτο ἔχειν καί τήν ἀρχήν τῆς ὑπάρξεως. Οὗτινος γάρ τῷ χωρισμῷ διαλύεσθαι πέφυκε τό σῶμα, τούτου δηλαδή τῇ ὑπάρξει κατά τήν γένεσιν εὐλόγως ἄν πάντως καί συνυφέστηκεν. Εἰ δέ τούτοις στενοχωρούμενοι τοῖς λογισμοῖς, ὧ οὗτοι, φατέ μή νεκρόν εἶναι παντάπασι τό καταβαλλόμενον εἰς πρόφασιν τῆς ἀνθρωπίνης συστάσεως, ζωτικῆς δέ\n\nτινος κἄν ποσῶς μετέχειν δυνάμεως, ὡς ψυχήν ἔχον δηλονότι τῆς τοιαύτης μεθέξει δυνάμεως (χωρίς γάρ ψυχῆς εἶδος ζωῆς οὐκ ἄν εἴη πώποτε καθάπαξ ἐν τοῖς ὑπό φύσιν ἀναγομένοις καί τῆς οὐρανίου δῆλον ἀεικινήτου περιφορᾶς ἐντός διειλημμένοις, ἀεί δέ ζωῆς εἶδος ἄνευ ψυχῆς τό παράπαν οὐκ ἔστι κατά τήν λογικήν ἀκολουθίαν), οἷον δ᾿ ἄν ὑποτίθεσθε ζωῆς εἶδος τό καταβαλλόμενον ἔχειν κατά τήν σύλληψην, ψυχῆς τινος μόνον ἰδιότητα ἐνεφήνατε, συστατικήν μέν τῆς ἐν ᾗπέρ ἐστιν οὐσίας ἀφοριστικήν δέ τῶν μή τοιούτων διαφοράν. Εἰ δέ καί ψυχήν ἔχειν τό ἔμβρυον βίας πρός τό δέον ὑπό τῆς ἀληθείας ὠθούμενοι λέγετε, τίνα τε καί ὁποίαν ταύτην, καί πῶς θεωρουμένην ἤ λεγομένην, ὑμᾶς λέγειν ἐστίν ἀκόλουθόν τε καί πρόσφορον.","english":"And how will that which is by nature both dispersible and easily dissolved stand, unless, as it were in the manner of a foundation, some vital power be conceived beforehand as underlying it, which by nature both compacts and holds together the dispersing, in which power it has received both its being and its being formed from the power that wisely crafts all things? For in whatever thing the body truly has its being after it has been begotten, in that thing it would surely and justly be said to have the beginning of its existence as well. For that by whose separation the body is naturally dissolved, by that thing's existence in generation it would surely and reasonably have also been constituted together. But if, being constrained by these reasonings, O you there, you say that what is cast down as the basis of the human constitution is not entirely dead, but partakes in some vital power, even if only to some degree, as obviously having a soul through participation in such power (for apart from a soul there would never at any time be a form of life at all among things brought under nature and clearly included within the ever-moving heavenly circuit, and always a form of life without a soul is altogether impossible according to logical sequence), then whatever form of life you suppose what is cast down at conception to have, you have manifested the property of a certain soul only, a difference that is constitutive of the substance in which it is and separative from those that are not such. But if, driven by the truth against your will toward what is right, you say that the embryo also has a soul, it is fitting and appropriate for you to say what this soul is and of what sort, and how it is contemplated or spoken of.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Καί εἰ μέν μόνην τήν θρεπτικήν τε καί αὐξητικήν ἔχειν αὐτό διαβεβαιοῦσθαι ψυχήν, φυτοῦ τινος δηλονότι καί οὐκ ἀνθρώπου τῷ λόγῳ τούτῳ καθ’ ὑμᾶς τό τρεφόμενον καί αὐξόμενον ἔσται σῶμα. Καί πῶς τοῦ φυτοῦ πατήρ ὁ ἄνθρωπος ἔσται σινιδεῖν οὐκ ἔχω, πολλά σκοπῶν, ἐξ ἀνθρώπου παντελῶς τό εἶναι κατά φύσιν ἔχοντος.\n\nΕἰ δέ τήν αἰσθητικήν μόνην τῷ ἐμβρύῳ προσνέμετε ψυχήν, ἵππου πάντως ἤ βοός ἤ ἑτέρου τινός τῶν χερσαίων ἤ ἐναερίων ζώων ψυχήν ἔχων δειχθήσεται κατά τόν σύλληψιν τό ἔμβρυον, καί πατήρ οὐκ ἔσται κατά φύσιν ἀνθρώπου καθ᾿ ὑμᾶς ὁ ἄνθρωπος, κατά τήν πρώτην σύστασιν· ἀλλά φυτοῦ τινος, καθώς ἔφην, ἤ ζώου τῶν ἐπί γῆς. Οὗ τί γένοιτ᾿ ἄν ἀτοπώτερον ἤ φρενοβλαβέστερον; Τό γάρ μή συνυπάρχειν διαβεβαιοῦσθαι τῇ πρώτῃ συστάσει τῶν ὄντων κατά τήν ἑκάστου φυσικήν διαφοράν ἀπαραλείπτως τούς οἰκείους τῆς ὑπάρξεως ὁρισμούς, φύρειν ἐστίν εἰς ἄλληλα τά πάντα, καί μηδέν εἶναι κυρίως τῶν ὄντων ὅπερ ἐστί τε καί λέγεται διισχυρίζεσθαι. Καί τό δή μεῖζον κακόν, διαβολήν τῆς θείας σοφίας τε καί δυνάμεως ἀρίδηλον ἔχον μεγίστην πάντως δειχθήσεται. Εἰ γάρ πάντα τά ὁπωσοῦν ὄντα πρό γενέσεως αὐτῶν κατά τήν πρόγνωσιν τοῦ Θεοῦ τῷ οἰκείῳ λόγῳ τό τέλειον ἔχει, δηλονότι καί ἅμα τῷ εἶναι κατά τόν ἴδιον λόγον πρός γένεσιν παραγόμενα ἀπαραλείπτως αὐτῇ τῇ ἐνεργείᾳ τό τέλειον ἕξει.","english":"And if you maintain that it has only the nutritive and augmentative soul, then by this account of yours the body that is nourished and grows will plainly be that of a plant and not of a man. And how a man will be the father of a plant, I cannot see, though I consider it much, since a man by nature has his being wholly from a man.\n\nBut if you assign to the embryo only the sensitive soul, then the embryo will certainly be shown to have the soul of a horse or an ox or some other of the land or air animals at conception, and the man will not by nature be the father of a man according to your view, at the first constitution, but of a plant, as I said, or of one of the animals on the earth. What could be more absurd or more insane than this? For to maintain that the proper definitions of existence do not coexist without omission with the first constitution of beings according to each one's natural difference is to confound all things with one another, and to insist that nothing of beings is properly what it is and is called. And the greater evil, it will certainly be shown to contain the most manifest slander of the divine wisdom and power. For if all things that in any way exist have their perfection in their own principle before their generation according to God's foreknowledge, then clearly, when they are brought to generation according to their own principle, they will also without omission have their perfection in that very activity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Εἰ δέ τό μέν τέλειον κατά τήν πρόγνωσιν ἔχει τά ὄντα, κατά δέ τήν εἰς τό εἶναι παραγωγήν τε καί γένεσιν τό ἀτελές, ἤ οὐκ αὐτά ἐκεῖνα ἔσται τά προγνωσθέντα, ἀλλ᾿ καθ᾿ ἑτέρων ἕτερα, ἤ τοῦ δημιουργοῦ πρόδηλος ἀσθένεια τοῦτο ἄν εἴη καί σαφής, μή δυνηθέντος κατά τήν πρόγνωσιν τό προγνωσθέν ἀθρόως ἅμα τῇ γενέσει κατά τήν ἐνέργειαν ὡς εἶναι πέφυκε κατά τήν οὐσίαν, παραστῆσαι πληρέστερον. Εἰ δέ τούτους ὑφορώμενοι τούς ἐλέγχους ἐπ᾿ ἐκεῖνο καταφύγοιτε τελευταῖον, φάσκοντες μή δίκαιον εἶναι τό κατ᾿ εἰκόνα Θεοῦ καί θεῖον (οὕτω τήν νοεράν καλοῦντες ψυχήν) ῥεύσει καί ἡδονῇ ῥυπαρᾷ συνυπάρχειν, μετά δέ τάς τεσσαράκοντα τῆς συλλήψεως ἡμέρας ἐπεισκρίνεσθαι λέγειν εὐσχημονέστερον οἴεσθαι δεῖν, τόν τῆς φύσεως δημιουργόν σαφῶς αἰτιώμενοι φανήσεσθε, καί τόν ἐντεῦθεν τῆς βλασφημίας ἀναφαινόμενον εἰκότως ὑπέχοντες φοβερόν δειχθήσεσθε κίνδυνον. Εἰ γάρ κακός ὁ γάμος, δηλονότι καί ὁ κατά φύσιν τῆς γενέσεως ὁ νόμος· εἰ δέ κακός ὁ τοιοῦτος τῆς κατά φύσιν γενέσεως νόμος, ὁ τήν φύσιν δηλονότι πεποιηκώς, καί δούς αὐτῇ νόμον γενέσεως, δικαίως ἄν καθ᾿ ἡμᾶς αἰτιαθήσεται. Καί τί τούς ἀπό Μάνεντος καί τούς πρό αὐτοῦ αἱρετικούς, ταύτης ἕνεκα τρόπον τινά καί μόνης τῆς αἰτίας, δύο ἀρχάς ὑποστησαμένους, καί τόν ἐπί πάντων Θεόν ἀρνησαμένους, ἀποστρεφόμεθα, τό αὐτό λέγοντας, εἰ καί μή διά τῶν αὐτῶν, καί ὑμᾶς εὑρηκότες;","english":"But if existing things possess perfection in respect of foreknowledge, yet in respect of their being brought forth into existence and their generation possess imperfection, then either those very things that were foreknown will not be, but different things in place of different things, or this would be the manifest and clear weakness of the Creator, who was unable, in accordance with His foreknowledge, to bring the foreknown thing to full realization at once, together with its generation, in actuality as it naturally is in essence. But if, shrinking from these refutations, you take refuge at last in that claim, saying that it is not just for what is according to the image of God and divine (thus you call the rational soul) to coexist with flux and filthy pleasure, and that it is more seemly to say that it is implanted after the forty days of conception, you will plainly be found accusing the Creator of nature, and you will reasonably be shown to incur the fearful danger of the blasphemy that arises from this. For if marriage is evil, then clearly also the natural law of generation is evil; and if such a law of natural generation is evil, then clearly the one who made nature and gave it the law of generation will justly be blamed, as you would have it. And why do we turn away from the followers of Manes and the heretics before him, who, for this cause—in a manner of speaking, this one cause alone—posited two principles and denied the God over all, if we have found you saying the same things, even if not through the same words?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Εἰ δέ ταύτης ἕνεκα τῆς αἰτίας συνυπάρχειν τῷ σώματι κατά τήν σύλληψιν τήν λογικήν τε καί νοεράν ψυχήν λέγειν δι᾿ αἰσχύνης εὐλάβειαν παραιτεῖσθε μηδέ μετά τεσσαράκοντα ἡμέρας, μήτε μετά τόν ἐννεαμηνιαῖον τῆς κυοφορίας χρόνον, μήτε μήν μετά τόν τόκον, πρό τῶν μ´ ἡμερῶν τοῦ καθαρισμοῦ φάναι τολμήσετε τό γεννηθέν ἔχειν τήν λογικήν τε καί\n\nνοεράν ψυχήν. Οὐ γάρ προσιτόν τῷ ναῷ τοῦ Θεοῦ τέως ἐστί τό τεχθέν, ὡς ἀκάθαρτον τῷ νόμῳ διοριζόμενον. Ὡς λοιπόν μέχρι τῆς τῶν ἡμερῶν τοῦ καθαρισμοῦ συμπληρώσεως μή ἔχειν τό τικτόμενον τήν λογικήν τε καί νοεράν ψυχήν κατά τόν εἰκότα λόγον ὑπονοεῖν, ἀλλά τινος, ὡς ἔφην μικρῷ πρόσθεν, φυτοῦ ἤ ζώου ἀλόγου τῶν ἐν τοῖς οὖσι διειλημμένων. Εἰ δέ πρόφασις ὑμῖν τοῦ τοιούτου λόγου καθέστηκε τό γεγραφέναι τόν μέγαν Μωϋσῆν, δίκας μή ἀπαιτεῖσθαι τόν πλήξαντα τήν κυοφοροῦσαν γυναῖκα, πρό τεσσαράκοντα ἡμερῶν εἰ συμβαίη διά τῆς πληγῆς αὐτήν παρά τόν καιρόν ἀποθέσθαι τό ἔμβρυον, ἰστέον ὡς οὐ τήν εἰς τό σῶμα τότε τῆς λογικῆς ψυχῆς γινομένην εἴσοδον ἐμφαίνων ὁ σοφός Μωϋσῆς, ἀλλά τόν τέλειον τοῦ καταβληθέντος ἐξεικονισμόν ἀπαρτίζεσαι τότε δηλῶν, τέως κατά τόν πρόχειρον νοῦν τοῦτο γέγραφε.","english":"But if, for the sake of this cause, you decline through a sense of shame to say that the rational and intellectual soul coexists with the body at conception, and you will not dare to say that what has been begotten has the rational and intellectual soul either after forty days, or after the nine-month period of gestation, or indeed after birth, before the forty days of purification. For what has been born is not yet accessible to the temple of God, being reckoned unclean by the law. So then, up to the completion of the days of purification, one must reasonably suspect that what is born does not have the rational and intellectual soul, but is something, as I said a little before, of a plant or an irrational animal among the things distinguished in existence. But if the pretext for such a statement has been established for you by the fact that the great Moses wrote that no penalty is exacted from the one who struck a pregnant woman, if it should happen that through the blow she miscarries the embryo before its time, before forty days, it should be known that the wise Moses was not indicating the entrance of the rational soul into the body at that time, but declaring that the perfect formation of what was cast forth is then completed, having written this for the time being according to the superficial sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Προσεπιτούτοις δέ πᾶσι, δέδοικα τόν τοιοῦτον προσδέξασθαι λόγον, μήπως ἡ τοῦ λόγου καθ᾿ εἱρμόν προβαίνουσα τάξις φοβερῶν ποιήσῃ με δικαίως ἐγκλημάτων ὑπεύθυνον, ὅπερ μή θέμις εἰπεῖν ὅσον ἐκ τῆς ἀκολουθίας τοῦ λόγου με βιαζομένη τόν Κύριον ἡμῶν καί Θεόν λέγειν, εἴπερ ἀληθῶς καθ᾿ ἡμᾶς γενέσθαι κατηξίωσεως ἄνθρωπος χωρίς ἁμαρτίας, κατά τήν σύλληψιν ἄψυχον καί ἄνουν ἄνθρωπον γεγονέναι, καί τάς τεσσαράκοντα ἡμέρας οὕτως ἔχοντα μεμενηκέναι, τῶν ἁγίων Πατέρων ἡμῶν καί διδασκάλων διαῤῥήδην βοώντων, μᾶλλον δέ τῆς δι’ αὐτῶν λαλούσης τε καί λαλουμένης ἀληθείας, ἅμα τῇ καθόδῳ τοῦ Θεοῦ Λόγου κατά τήν σύλληψιν ἀχρόνως διά μέσης ψυχῆς λογικῆς ἑνωθῆναι σαρκί τόν Κύριον αὐτόν καί Θεόν Λόγον, ἀλλ᾿ οὐ διά μέσης σαρκός ἀψύχου λογικήν ψυχήν προσδέξασθαι προσγινομένην, καί οὐκ ἄψυχον σῶμα παντελῶς ἤ ἄνουν ψυχήν καί ἄλογον ἐνειληφέναι, ἀλλά τελείαν ἀνελλιπῶς τήν φύσιν τήν ἐκ ψυχῆς λογικῆς ἅμα καί σώματος συνισταμένην ἑαυτῷ καθ᾿ ὑπόστασιν ἀῤῥήτως ἑνῶσαι.","english":"In addition to all these things, I fear to accept such an argument, lest the order of the argument proceeding in sequence make me justly liable to fearful charges—something it is not lawful to say—insofar as the consequence of the argument compels me to say that our Lord and God, if He truly deigned to become man like us without sin, became at conception a man without a soul and without a mind, and remained so for the forty days—while our holy Fathers and teachers cry out clearly, or rather the truth that speaks and is spoken through them, that at the very descent of God the Word at conception, the Lord Himself and God the Word was united timelessly to flesh through a rational soul, and not that He received a rational soul coming into being through soulless flesh, and that He did not take on a completely soulless body or a mindless and irrational soul, but that He ineffably united to Himself in hypostasis the perfect nature consisting without deficiency of a rational soul together with a body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Διό μάλιστα περιέχομαι τοῦ τῆς συνυπάρξεως λόγου, τούς ἐφ᾿ ἑκάτερα δι᾿ ἐναντίας ὄντας ἀλλήλοις τε καί τῇ μεσότητι προσφυῶς ἀποπεμπόμενος, αὐτόν τόν τῆς φύσεως ποιητήν ἔχων τῷ καθ᾿ ἑαυτόν μυστηρίῳ τῆς ἐνσωματώσεως τοῦ τοιούτου λόγου συνήγορόν τε καί διδάσκαλον ἀπαραλόγιστον, τόν γενόμενον ἀληθῶς ἄνθρωπον, καί τήν φύσιν τελείως ἔχουσαν ἅμα τῷ εἶναι κατά τήν γένεσιν ὑφίστασθαι δι᾿ ἑαυτοῦ βεβαιωσάμενον, καί μόνην καινοτομήσαντα τήν καινοτομίαν τῆς φύσεως λέγω δή τήν διά σπορᾶς σύλληψιν καί τήν διά φθορᾶς γέννησιν, ἅσπερ ἡ φύσις μετά τήν παράβασιν ἐπεσπάσατο, τῆς θείας ἀποπεσοῦσα καί πνευματικῆς εἰς πλῆθος αὐξήσεως, ἀλλ᾿ οὐ τόν λόγον τῆς φύσεως καθ᾿ ὅν ἔστι τε καί γίνεσθαι πέφυκεν ἅμα τῷ εἶναι ἐκ ψυχῆς λογικῆς ὑφισταμένη καί σώματος. ΡΙΑ (111). ΠΕΡΙ ΤΟΥ ΠΩΣ ΚΑΙΝΟΤΟΜΙΑ ΓΙΝΕΤΑΙ ΤΩΝ ΚΑΙΝΟΤΟΜΟΥΜΕΝΩΝ ΠΡΑΓΜΑΤΩΝ...\n\nΠερί τοῦ πῶς καινοτομία γίνεται τῶν καινοτομουμένων πραγμάτων μενόντων ἀτρέπτων κατά τήν φύσιν.","english":"Therefore I am especially held fast by the principle of coexistence, rejecting the things on either side that are contrary both to each other and to the mean, and having as my advocate and unerring teacher of this principle, by his own mystery of embodiment, the very Maker of nature—the one who truly became man and confirmed by himself that nature, perfectly possessing being, subsists at once with its coming to be through generation, and who alone innovated the innovation of nature—I mean conception through seed and birth through corruption, which nature drew upon itself after the transgression, when it fell away from the divine and spiritual increase into multiplicity—but not the principle of nature according to which it both is and is naturally brought to be, subsisting at once with its being from a rational soul and a body. 111. On how innovation takes place in things that are innovated...\n\nConcerning how innovation takes place in things that are innovated while they remain unchanging in nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Πᾶσα γάρ καθόλου φάναι καινοτομία περί τόν τρόπον τοῦ καινοτομουμένου πράγματος πέφυκεν, ἀλλ᾿ οὐ περί τόν λόγον τῆς φύσεως γίνεσθαι, διόπερ ὁ μέν λόγος καινοτομούμενος φθείρει τήν φύσιν, οὐκ ἔχουσαν τόν καθ᾿ ὅν ἐστι λόγον ἀρᾳδιούργητον, ὁ δέ τρόπος καινοτομούμενος φυλαττομένου δηλαδή τοῦ κατά φύσιν λόγου θαύματος ἐνδείκνυται δύναμιν, ὡς τήν φύσιν ἐνεργουμένην τε καί ἐνεργοῦσαν ὑπέρ τόν ἑαυτῆς ἀποδεικνύς δηλονότι θεσμόν. Λόγος δέ φύσεως ἀνθρωπίνης ἐστί τό ψυχήν καί σῶμα καί ἐκ ψυχῆς λογικῆς εἶναι τήν φύσιν καί σώματος, τρόπος δέ ἡ ἐν τῷ ἐνεργεῖν καί ἐνεργεῖσθαι φυσικῶς τάξις ἐστίν,\n\nἀμειβομένη τε πολλάκις καί ἀλλοιουμένη, τήν δέ φύσιν ἑαυτῇ παντελῶς οὐ συναμείβουσα. Καθάπερ καί ἐπ᾿ ἄλλου παντός ἔχει πράγματος, ἡνίκα καινίσαι τι περί τήν ἑαυτοῦ κτίσιν ὁ Θεός βουληθῇ προνοίας ἕνεκεν τῶν προνοουμένων, καί ἐνδείξεως τῆς ἐπί πάντα καί διά πάντων διηκούσης δυνάμεως.","english":"For every innovation, so to speak, universally tends to concern the mode of the thing being innovated, but not the principle of its nature. Therefore the principle, when innovated, destroys the nature, since it does not have the principle by which it exists free from tampering; but the mode, when innovated while the natural principle is of course preserved, displays the power of a wonder, evidently showing the nature both acted upon and acting beyond its own established order. Now the principle of human nature is that the nature consists of soul and body, and that it is from a rational soul and a body; and the mode is the order in acting and being acted upon naturally, often changing and being altered, but by no means changing the nature along with itself. Just as it is with every other thing, whenever God wishes to make something new in his own creation, for the sake of providence over those under providence, and for the demonstration of the power that extends over all things and through all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Ὥσπερ ἀμέλει παραδοξοποιῶν ταῖς ἀνέκαθεν τῶν θαυμάτων τε καί σημείων μεγαλειότησι καινοτομίας λόγῳ πεποίηκε, πρός ἕτερον εἶδος ζωῆς παρά τό ἐν σαρκί τῇ ὑπό φθοράν μεταβιβάσας τόν Ἐνώχ τε καί τόν Ἠλίαν τούς μακαρίους, οὐ κατ᾿ ἀλλοίωσιν φύσεως, ἀλλά κατά παραλλαγήν τῆς κατ᾿ αὐτήν ἀγωγῆς καί διοικήσεως, ὕδωρ εἰς ἐπίκλυσιν τῶν ἐπί γῆς μοχθηρῶν ἀνθρώπων καθιστῶν τῷ πολλαπλάσιον, ἐν τῇ κιβωτῷ μετά θηρίων ἀγρίων ἀποφαίνων τόν πρῶτον πλωτῆρα Νῶε δίαιταν ἔχειν ἀλύμαντον, Ἀβραάμ καί Σάῤῥαν τούς μεγάλους αὐτοῦ θεράποντας παιδί τιμῶν παρ᾿ ἡλικίαν καί τόν νενομισμένον πρός παιδοποιίαν ὅρον τε καί χρόνον τῆς φύσεως, πῦρ τήν ἐπί τά κάτω ποιεῖσθαι φοράν εἰς ἐπίκλυσιν ἀσεβῶν παρασκευάζων, οὐδ᾿ ὅλως τοῦ κατά φύσιν λόγου διά τοῦτο μειούμενον, τῆς βάτου πῦρ ἀκαύστως ἐξάπτων εἰς τήν τοῦ θεράποντος πρόσκλησιν, ὕδωρ ἐν Αἰγύπτῳ πρός αἵματος μεταβάλλων ποιότητα, τήν φύσιν αὐτοῦ παντελῶς μή ἠρνημένον, ὕδωρ μεῖναν κατά φύσιν καί μετά τήν φοίνιξιν, Καί τά λοιπά τῶν ἐκεῖσε θαυμάτων τε καί σημείων ἐπιτελῶν, πρός τό δοῦναι τοῖς μέν πιστοῖς τῶν κατεχόντων δεινῶν ἐλευθερίας ἐλπίδα, τοῖς ἀπίστοις δέ συναίσθησιν τῆς κολαζούσης δυνάμεως, πρός ἀπόθεσιν τῆς κατεχούσης αὐτούς περί τό Θεῖον πωρώσεως, θάλασσαν τέμνων ῥάβδῳ καί τό συνεχές διαλύων τοῦ ὕδατος, τῆς οἰκείας μή ἐξισταμένου φύσεως, εἰς δίοδον μέν τῶν δι᾿ αὐτόν διωκομένων, ἐποχήν δέ τῶν ἀναιτίως διωκόντων τό εὐγενές καί ἐλεύθερον, ὕδωρ ξύλῳ γλυκαίνων, καί ἄρτον ἀνήροτον οὐρανόθεν ὕων ξένον καί ἄγνωστον, καί πλῆθος ὀρνέων ἐδωδίμων ἐξαίφνης τῆς θαλάττης","english":"Just as, to be sure, in his wonder-working he has by the principle of innovation made use of the greatnesses of wonders and signs from of old, transferring the blessed Enoch and Elijah to another form of life beyond that in the flesh which is under corruption—not by a change of nature, but by a variation of the conduct and governance according to it—setting water for the flooding of the wicked men upon the earth by the many times over, showing the first sailor Noah to have an undefiled dwelling in the ark with wild beasts, honoring Abraham and Sarah his great servants with a child beyond age and beyond the limit and time of nature ordained for childbearing, preparing fire to make its course downward for the flooding of the impious, its principle according to nature not in the least diminished by this, kindling the bush with fire unburned for the calling of his servant, changing water in Egypt into the quality of blood, its nature not at all denied, water having remained according to nature even after the reddening, and performing the rest of the wonders and signs there, to give to the faithful a hope of freedom from the terrors that hold them, and to the unfaithful a consciousness of the punishing power, for the putting away of the hardening that holds them concerning the Divine, cutting the sea with a rod and dissolving the continuity of the water, its own nature not departing, for the passage of those persecuted for his sake, and for the stopping of those who unjustly persecute the noble and free, sweetening water with wood, and raining down from heaven bread unplowed, strange and unknown, and a multitude of edible birds suddenly from the sea","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"ἐκβράζων, χωρίς τῆς κατά φύσιν ἐξ ἀλλήλων διαδοχῆς, πρός παραμυθίαν τῶν ἐν τῇ ἐρήμῳ κακοπαθούντων, ὕδατος μητέρα τήν πέτραν ἀποδεικνύς, εἰς βεβαίωσιν πίστεως τῶν ἐν τοῖς ἀγῶσι λειποτακτούντων, ποταμόν ἀνακόπτων πρός διάβασιν ἄβροχον λαοῦ θεοσεβοῦς, ἡλίου τε καί σελήνης δρόμον ἐπέχων ἀκώλυτον παραδόξως, τήν ἀεικίνητον τοῦ περιέχοντος φύσιν στήσας ἀκίνητον, πρός ὄλεθρον ἀσεβοῦς δυναστείας ἀμαθῶς ἀντιπαραταττομένης Θεῷ, καί πρίν λάβῃ πέρας τῶν ὁρομένων ἡ δύναμις, καί εἰς κατάσχεσιν τῆς πόῤῥωθεν ἀψευδῶς ἐπηγγελμένης κληρονομίας. Καί τά λοιπά ὅσα δή πεποιηκέναι λέγεται, κατά τε τήν γῆν τῆς κατασχέσεως καί τάς λοιπάς εἰς ὅσας ἦλθε παρανομήσας ὁ παλαιός Ἰσραήλ, περί τόν τρόπον τῆς ἐνεργείας, ἀλλ᾿ οὐ περί τόν λόγον τῆς ὑπάρξεως, τήν φύσιν καινοτομήσας τῶν καινοτομηθέντων πεποίηκεν ὁ Θεός. Μεθ᾿ ὧν ἁπάντων καί μεθ᾿ ἅ τό δι᾿ ὅ πάντα καί δι᾿ οὗ καινότατον ὄντως μυστήριον τῆς αὐτοῦ δι᾿ ἡμᾶς ἐνανθρωπήσεως ἐπιτελέσας περί τόν τρόπον, ἀλλ᾿ οὐ περί τόν λόγον τήν φύσιν ἐκαινοτόμησε, προσλήψει σαρκός διά μέσης ψυχῆς νοερᾶς, ἀῤῥήτως κυηθείς ἄνευ σπορᾶς, καί γεννηθείς ἀληθῶς ἄνευ φθορᾶς ἄνθρωπος τέλειος, ψυχήν νοεράν μετά σώματος ἐξ αὐτῆς τῆς ἀφράστου συλλήψεως ἐσχηκώς.","english":"gushing forth, without the natural succession from one another, to comfort those suffering hardship in the desert, showing the rock to be a mother of water; to confirm the faith of those who desert in the struggles, cutting off a river for the dry passage of a God-fearing people; and wondrously holding back the course of the sun and moon unhindered, stopping the ever-moving nature of the surrounding sphere motionless, for the destruction of the impious dominion that ignorantly arrays itself against God, and before the power of things seen should reach its end, and for the possession of the inheritance promised from afar without falsehood. And the rest, as many things as he is said to have done, both in the land of possession and in the other ways in which the old Israel transgressed, God did, innovating the nature of the things innovated in the manner of operation, but not in the principle of existence. And with all these, and after these, he accomplished the truly most novel mystery of his incarnation for our sake through all things and through which all things, innovating the nature in the manner, but not in the principle, by the assumption of flesh through a median rational soul, ineffably conceived without seed, and truly born without corruption, a perfect man, having a rational soul with a body from the very ineffable conception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"ΡΙΒ (112). ΟΤΙ ΠΑΣΑ ΦΥΣΙΣ ΤΩ ΟΙΚΕΙΩ ΛΟΓΩ ΔΙΑΠΑΝΤΟΣ ΕΧΕΙ ΤΟ ΤΕΛΟΣ Ὅτι πᾶσα φύσις τῷ οἰκείῳ λόγῳ διαπαντός ἔχει τό τέλος. Πᾶσα γάρ, καθολικῶς εἰπεῖν, φύσις, νοητή τε καί αἰσθητή, ἤγουν ἁπλῆ καί σύνθετος, καθ᾿ οἱονδήποτε τρόπον ἐκ μέρους τήν πρός τό εἶναι τὴς γενέσεως ἀρχήν, οὐδέποτε δέχεται, οὔτε μήν ἐξ ἡμισείας μοίρας ὑφίστασθαι δύναται. Ἀλλ᾿ εἰ μέν\n\nσύνθετος φύσις ἐστίν, ὅλη τελεία τελείοις τοῖς οἰκείοις μέρεσιν ἀθρόως συνυφίσταται, μή ἔχουσα πρός ἑαυτήν ἤ πρός ἄλληλα τῶν ἐξ ὧν ἐστι μερῶν τήν οἱανοῦν κατά τόν χρόνον διάστασιν. Εἰ δέ ἁπλῆ φύσις ἐστίν, ἤγουν νοητή, ὡσαύτως ἅμα τοῖς ἑαυτῆς ἀπαραλείπτως λόγοις τελεία τελείοις ἀθρόως συνυφίστασθαι πέφυκε, χρόνου τινός τό σύνολον αὐτήν τῶν οἰκείων λόγων, οὐδαμῶς διακρίνοντος. Οὔτε γάρ ἦν ποτε καθόλου τις φύσις ἐν τοῖς οὖσιν, οὔτε ἔστιν, οὔτε ἔσται κατά τόν ἑαυτῆς λόγον ὑπάρχουσα ὅπερ νῦν οὐκ ἔστιν, οὔτε μήν νῦν ἐστιν ἤ ἐς ὕστερον ἔσται ὅπερ οὐκ ἦν πρότερον. Ὧν γάρ οἱ λόγοι παρά τῷ Θεῷ ἅμα τῷ εἶναι τό τέλειον ἔσχον, τούτων ἡ κατά τούς οἰκείους λόγους παραγωγή καί οὐσίωσις προσθήκης πάσης καί ἐλλείψεως τῆς πρός τό εἶναι ὅπερ ὄντα τυγχάνει παντελῶς ἐστιν ἀνεπίδεκτος. Ἀλλ᾿ ἀρκεῖν οἶμαι κατά τήν τοῦ λόγου παρέκβασιν καί πρός τούτους τά νῦν ῥηθέντα, πρός τό μή παρασύρεσθαι ῥαδίως εἰς ἀτόπους δόξας παρά τῶν πίστιν ποιουμένων τήν ἐν ταῖς κομψείαις τῶν λόγων τεχνικήν πιθανότητα. ΡΙΓ (113). ΔΙΑ ΤΙ ΣΥΝΗΨΕ ΤΗ ΣΑΡΚΩΣΕΙ ΤΗΝ ΕΚ ΒΑΠΤΙΣΜΑΤΟΣ ΓΕΝΝΗΣΙΝ Ο ΔΙΔΑΣΚΑΛΟΣ Διά τί συνῆψε τῇ σαρκώσει τήν ἐκ βαπτίσματος γέννησιν ὁ διδάσκαλος.","english":"112. That every nature always has its end in its own principle. Every nature, to speak universally, whether intelligible or sensible, that is, simple or composite, in no way ever receives the beginning of its generation toward being from a part, nor can it subsist from a half share. But if it is a composite nature, it is wholly and perfectly constituted together at once with its own perfect parts, having no interval of time whatsoever toward itself or toward one another among the parts of which it consists. And if it is a simple nature, that is, intelligible, it is likewise by nature constituted together at once, perfectly and without omission, with its own principles, no time at all separating the whole from its own principles. For there never was any nature at all among existing things, nor is, nor will be, existing according to its own principle as what it now is not, nor again is it now or will it be hereafter what it was not before. For those whose principles have possessed perfection together with their being in God—their production and substantiation according to their own principles is entirely incapable of any addition or deficiency toward being what they happen to be. But I think what has now been said, in this digression of the argument, is sufficient also for these matters, so as not to be easily swept away into absurd opinions by those who give credence to the technical persuasiveness in the elegances of arguments. 113. Why the Teacher joined the generation from baptism to the incarnation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Πρός τί δέ βλέπων καί τίνος ἕνεκεν τῇ σαρκώσει συνῆψε τήν ἐκ βαπτίσματος γέννησιν ὁ διδάσκαλος (τοῦτο γάρ εἰς τήν ἐξέτασιν ἔτι τοῦ προκειμένου λείπεται λόγου), συντόμως ὡς ἔμαθον ἐρῶ κατά δύναμιν. Φασίν οἱ τά θεῖα μυστικῶς περιέποντες λόγια, καί τοῖς ὑψηλοτέροις, ὡς εἰκός, αὐτά σεμνύνοντες θεωρήμασι, κατ᾿ εἰκόνα Θεοῦ κατ᾿ ἀρχάς γεγενῆσθαι τόν ἄνθρωπον, ἐπί τῷ πάντως γεννηθῆναι κατά προαίρεσιν πνεύματι, καί προσλαβεῖν τό καθ᾿ ὁμοίωσιν διά τῆς τηρήσεως τῆς θείας ἐντολῆς αὐτῷ προσγενόμενον, ἵνα ᾗ ὁ αὐτός ἄνθρωπος πλάσμα μέν τοῦ κατά φύσιν, Υἱός δέ Θεοῦ καί Θεός διά Πνεύματος κατά χάριν. Οὐ γάρ ἦν δυνατόν ἄλλως Υἱόν ἀποδειχθῆναι Θεοῦ καί Θεόν κατά τήν ἐκ χάριτος θέωσιν τόν γενόμενον ἄνθρωπον, μή πρότερον κατά προαίρεσιν γεννηθέντα τῷ Πνεύματι, διά τήν ἐνοῦσαν αὐτῷ φυσικῶς αὐτοκίνητον καί ἀδέσποτον δύναμιν. Ἥντινα θεοποιόν καί θείαν καί ἄϋλον γέννησιν, διά τό προτιμῆσαι τῶν νοουμένων καί ἀδήλων τέως ἀγαθῶν τό κατ᾿ αἴσθησιν τερπνόν καί ἐπίδηλον, παραλιπών ὁ πρῶτος ἄνθρωπος, τήν ἐκ σωμάτων εἰκότως ἀπροαίρετον καί ὑλικήν καί ἐπίκηρον ἔχειν καταδικάζεται γέννησιν, ἀξίως κρίναντος τοῦ Θεοῦ τόν ἑκουσίως τῶν κρειττόνων τά χείρονα προελόμενον, τήν ἐμπαθῆ καί δούλην καί κατηναγκασμένην, καθ᾿ ὁμοιότητα τῶν ἐπί γῆς ἀλόγων τε καί ἀνοήτων κτηνῶν γέννησιν τῆς ἐλευθερίας καί ἀπαθοῦς καί αὐθαιρέτου καί ἁγνῆς ἀνταλλάξαι γεννήσεως, καί τῆς σύν Θεῷ καί θείας καί ἀνεκλαλήτου τιμῆς τήν μετά τῶν ἀνοήτων κτηνῶν ἄτιμον ἀντιλαβεῖν συμπαρενύλησιν.","english":"Looking to what end, and for whose sake, did the Teacher join the generation from baptism to the incarnation (for this still remains for the examination of the present discourse), I shall state briefly, as I learned it, according to my ability. Those who mystically handle the divine oracles, and who, as is likely, adorn them with the higher contemplations, say that man was made in the image of God in the beginning, in order that he might by all means be born of the Spirit according to his free choice, and might receive the likeness that comes to him through the keeping of the divine commandment, so that the same man might be a creature of the natural order, but a Son of God and God through the Spirit by grace. For it was not possible otherwise for the man who came to be to be shown forth as a Son of God and God according to deification by grace, unless he had first been born of the Spirit according to his free choice, on account of the self-moved and undominated power that is naturally present in him. This deifying and divine and immaterial generation, because the first man preferred the pleasant and visible good of sense to the good things that are understood and as yet unseen, he passed by, and he is reasonably condemned to have the involuntary and material and perishable generation from bodies, since God justly judged that the one who voluntarily chose the worse over the better should exchange the free, impassible, self-determined, and pure generation for the passionate, servile, and compelled generation, in likeness to the irrational and senseless beasts on the earth, and should receive, in place of the honor that is with God and divine and ineffable, the dishonorable coexistence with the senseless beasts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Ἧστινος τόν ἄνθρωπον ἐλευθερῶσαι καί πρός τήν θείαν εὐκληρίαν ἐπαναγαγεῖν βουλόμενος ὁ τήν φύσιν τῶν ἀνθρώπων δημιουργήσας Λόγος, ἄνθρωπος ἐξ ἀνθρώπων ἀληθῶς γίνεταί τε καί γεννᾶται σωματικῶς χωρίς ἁμαρτίας διά τόν ἄνθρωπον, καί βαπτίζεται, τήν εἰς υἱοθεσίαν πνευματικήν ὑπέρ ἡμῶν ἑκουσίως ὑπερχόμενος γέννησιν, ὁ κατ᾿ οὐσίαν Θεός καί Θεοῦ κατά φύσιν Υἱός, εἰς ἀθέτησιν τῆς ἐκ σωμάτων γεννήσεως. Ἐπειδή τοίνυν δι᾿ ἡμᾶς ὁ ποιήσας ἡμᾶς καί μόνος τῷ Πατρί μετά τοῦ Πνεύματος ὁμόθεος καί ὁμόδοξος Υἱός καί Λόγος καθ᾿ ἡμᾶς ἐξ ἡμῶν ἀληθῶς ἄνθρωπος γίνεται, καί σωματικῶς γεννᾶται χωρίς ἁμαρτίας, καί τήν ἐκ βαπτίσματος εἰς υἱοθεσίαν πνευματικήν ὑπέρ ἡμῶν ὑπελθεῖν καταδέχεται γέννησιν ὁ φύσει Θεός, διά τοῦτο συνῆψε τῇ σαρκώσει, καθώς οἶμαι, τήν ἐκ βαπτίσματος γέννησιν ὁ\n\nδιδάσκαλος, ὡς εἰς ἀθέτησιν καί λύσιν τῆς ἐκ σωμάτων ἐπινοηθῆναι γεννήσεως. Ὅπερ γάρ ὁ Ἀδάμ (λέγω δέ τήν εἰς θέωσιν ἐκ πνεύματος γέννησιν) ἑκουσίως παραλιπών γεννᾶσθαι σωματικῶς εἰς φθοράν κατεκρίθη, τοῦτο κατά θέλησιν ὡς ἀγαθός καί φιλάνθρωπος ἐν τῷ ἡμῶν παραπτώματι γενόμενος ἄνθρωπος, καί συγκατακρίνας ἡμῖν ἑαυτόν ἑκουσίως, ὁ μόνος ἐλεύθερος καί ἀναμάρτητος, καί τήν ἐκ σωμάτων γεννηθῆναι καταδεξάμενος γέννησιν, ἐν ᾗ τό κράτος ὑπῆρχε τῆς ἡμῶν κατακρίσεως, τήν ἐν πνεύματι μυστικῶς διωρθώσατο γέννησιν, καί τῆς σωματικῆς γεννήσεως λύσας ὑπέρ ἡμῶν ἐν ἑαυτῷ τά δεσμά δέδωκεν ἡμῖν ἐξουσίαν διά τῆς κατά πνεῦμα γεννήσεως κατά θέλησιν, τέκνα Θεοῦ ἀντί σαρκός καί αἵματος γενέσθαι τοῖς πιστεύουσιν εἰς τό ὄνομα αὐτοῦ.","english":"Desiring to set man free and to lead him back to the divine inheritance, the Word who created the nature of men truly becomes and is born a man from men, bodily, without sin, for man's sake; and He is baptized, voluntarily undergoing for us the spiritual birth unto adoption, He who is God in essence and Son of God by nature, for the abolition of birth from bodies. Since, then, for our sake the One who made us, and who alone with the Father and the Spirit is of the same divinity and the same glory, the Son and Word, truly becomes a man like us and from us, and is born bodily without sin, and, being God by nature, deigns to undergo for us the birth from baptism unto spiritual adoption—for this reason the Teacher joined the birth from baptism to the incarnation, as I think, so that birth from bodies might be reckoned as abolished and dissolved. For what Adam voluntarily passed over—I mean the birth unto deification from the Spirit—and chose instead to be born bodily, he was condemned to corruption; this same thing the good and man-loving One voluntarily underwent in our transgression, becoming man and voluntarily condemning Himself together with us, the only free and sinless One, and He deigned to be born by birth from bodies, in which lay the power of our condemnation, and mystically set right the birth in the Spirit; and having loosed in Himself for us the bonds of bodily birth, He gave us authority, through the birth according to the Spirit, to become by will children of God instead of flesh and blood—to those who believe in His name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Σάρκωσις οὖν καί σωματική πρότερον τῆς ἐμῆς ἕνεκα κατακρίσεως ἐπί τοῦ Κυρίου παρηκολούθησε γέννησις, καί οὕτως ἡ διά τοῦ βαπτίσματος ἐν πνεύματι παραλειφθεῖσα ἐπηκολούθησε γέννησις, ὑπέρ τῆς ἐμῆς κατά χάριν σωτηρίας καί ἀνακλήσεως, ἤ σαφέστερον εἰπεῖν ἀναπλάσεως· οἷα συνάπτοντος περί ἐμέ τοῦ Θεοῦ τόν τε τοῦ εἶναί μου λόγον καί τόν τοῦ εὖ εἶναι, καί τήν γενομένην παρ᾿ ἐμοῦ τούτων ἑνοποιοῦντος τομήν καί διάστασιν, καί διά τούτων πρός τόν τοῦ ἀεί εἶναι λόγον σοφῶς συνελαύνοντος, καθ᾿ ὅν οὐκέτι τό φέρειν ἔστι καί φέρεσθαι περί τόν ἄνθρωπον, λαβούσης τέλος περί τό φέρεσθαι τῆς τῶν φαινομένων οἰκονομίας διά τῆς μεγάλης καί κοινῆς ἀναστάσεως, εἰς ἀθανασίαν γεννώσης τόν ἄνθρωπον καθ᾿ ὕπαρξιν ἀναλλοίωτον, δι᾿ ὅν τῶν φαινομένων ἡ φύσις τό εἶναι κατά γένεσιν εἴληφε, καί μεθ᾿ οὖ λήψεται χάριτι τό κατ᾿ οὐσίαν μή φθείρεσθαι. Ἀλλ᾿ εἰ δοκεῖ τῶν εἰρημένων κατ᾿ ἐπιτομήν ἐπιμνησθέντες τήν δύναμιν, κεφαλαιώσωμεν. Ἔχομεν τήν ἐκ σωμάτων γέννησιν τοῦ Σωτῆρος ἡμῶν κατ᾿ ἐπίνοιαν διαιρεθεῖσαν εἰς τόν προηγούμενον τῆς φύσεως λόγον καί εἰς τόν νῦν αὖθις ὑπάρχοντα καθ᾿ ἡμᾶς, εἰς ὅν ἐτελεύτησε, καί πάλιν εἰς τόν κατά φύσιν τῆς γενέσεως λόγον καί εἰς τόν τῆς γενέσεως τρόπον, προσέτι γε μήν καί εἰς διαφόρους τρόπους τῆς κατ᾿ οὐσίαν γενέσεως τῆς ψυχῆς καί τοῦ σώματος καί προσεπιτούτοις εἰς τήν ἄνευ σπορᾶς σύλληψιν καί τήν ἄνευ φθορᾶς γέννησιν. Ἐφ᾿ ὑμῖν οὖν ἐστιν ὡς κριταῖς δικαίοις τῶν λελεγμένων ἐπιβολῶν ἐγκρῖναι τήν κρείττονα. ΡΙΔ (114)...». ΤΙ ΦΑΡΜΑΚΑ ΕΠΙΖΗΤΕΙΣ, ΤΑ ΜΗΔΕΝ ΟΝΗΣΟΝΤΑ; ΤΙ ΚΡΙΤΙΚΟΝ ΙΔΡΩΤΑ..».","english":"Therefore the incarnation and, before it, the bodily birth of the Lord for the sake of my condemnation came to pass, and thus the birth in the Spirit through baptism, which had been passed over, followed, for the sake of my salvation and recall by grace—or, to speak more clearly, my re-formation; as God joins together in my regard both the principle of my being and the principle of my well-being, and unifies the division and separation of these that came about through me, and through these wisely drives me on toward the principle of eternal being, according to which there is no longer, in the case of man, bearing and being borne, since the economy of things that appear has reached its end in respect of being borne, through the great and common resurrection, which gives birth to man unto immortality in unchanging existence, through whom the nature of things that appear has received being by generation, and with whom it will receive by grace not to be corrupted in respect of essence. But if it seems good, having recalled in summary the force of what has been said, let us bring it to a head. We have the birth of our Savior from bodies, divided in conception into the principle of nature that comes first and into that which now again exists according to us, into which it has come to an end, and again into the principle of generation according to nature and into the manner of generation, and moreover also into the different manners of the generation in respect of essence of soul and body, and in addition to these into the conception without seed and the birth without corruption. It is in your power, then, as just judges of the objections stated, to approve the better one. RID (114)...». WHY DO YOU SEEK DRUGS THAT WILL PROFIT NOTHING? WHY A CRITICAL SWEAT..».","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, «Τί φάρμακα ἐπιζητεῖς, τά μηδέν ὀνήσοντα; τί κριτικόν ἱδρῶτα, ἴσως παρεστῶτος τοῦ ἐξοδίου;» Τοῦτο, καθώς ἔφασκεν ὁ μακάριος γέρων, πρός τούς ὑπερτιθεμένους τό βάπτισμα, τό ῥητόν τέθεικεν ὁ διδάσκαλος, ἐλπίδι τοῦ ζήσεσθαι τό βάπτισμα φιληδονίας ἕνεκεν ὐπερτιθεμένους, καί φησι, \"Τί παρ’ ἄλλου δέῃ μαθεῖν τήν ἔξοδον, τοῦ βίου δηλονότι, ἀλλ᾿ οὐχ ὡς ἤδη παρούσης διανοήσῃ; Τί φάρμακα ἐπιζητεῖς, τά μηδέν ὀνήσοντα; τί κριτικόν ἱδρῶτα, ἴσως παρεστῶτος τοῦ ἐξοδίου;\" Ἐπειδή γάρ τέσσαρας ἡμέρας κρισίμους εἶναί φασιν ἰατρῶν παῖδες ἐν τοῖς πυρεκτιῶσι, τήν δ΄, καί τήν ζ´, καί τήν θ´, καί τήν ια´, τυχόν δέ καί τήν ιγ´, (ἐν ταύταις γάρ ἄν εὕρωσιν ἐν τῷ νοσοῦντι, καθώς φασι, νενοτισμένον ἐξ ἱδρῶτος τό σῶμα τεκμηριοῦσι ζήσειν τόν κείμενον), ἵνα οὖν μή τοῦτον ἐκδεχόμενος ὁ νοσῶν τόν ἱδρῶτα κακοβούλως ὑπερτίθεται τό βάπτισμα, περίοδον ἔχειν ἐτῶν, συμβουλεύει πάνυ σοφῶς ὁ διδάσκαλος τῷ κάμνοντι, μή τούτῳ τῷ ἱδρῶτι θαῤῥεῖν καί μάτην ἐρείδεσθαι, δυνατοῦ ὄντος ἀντί τούτου τόν ἐξόδιον ἱδρῶτα συμβῆναι, τόν βοῶντα τῆς παρούσης","english":"From the same discourse of the same author, on the text, \"Why do you seek medicines that will profit nothing? Why a critical sweat, when the departure is perhaps at hand?\" This passage, as the blessed elder used to say, the teacher set down against those who defer baptism, who defer it in the hope of living, for the sake of pleasure. And he says, \"Why need you learn from another that the departure—that is, from life—is at hand, and not rather consider it as already present? Why do you seek medicines that will profit nothing? Why a critical sweat, when the departure is perhaps at hand?\" For since the physicians' disciples say that there are four critical days in those with fevers—the fourth, the seventh, the ninth, and the eleventh, and perhaps also the thirteenth (for on these days, they say, if they find the body of the sick person moistened with sweat, they judge that the patient will live)—therefore, so that the sick person, awaiting this sweat, may not wickedly defer baptism, having a span of years, the teacher very wisely advises the afflicted one not to trust in this sweat and not to prop himself up in vain, since it is possible that instead of this the final sweat may come upon him, which cries out of the present","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"ζωῆς τό τέλος, ἵνα μή, ὡς εἶπον, διά τοῦτον ἀπατώμενος ὁ νοσῶν τόν ἱδρῶτα τῆς μέν προδήλου καί θείας ζωῆς καί ἀεί διαμενούσης ἀλλοτριούμενος λάθῃ, τήν δέ ἀνθρωπίνην καί ἐπίκηρον καί πάντως λυθησομένην εὑρεθῇ περιέπων, ἀκράτητον κατά φύσιν ὑπάρχουσαν καί ἀεί διά φθορᾶς καί ἀλλοιώσεως ῥέουσαν, καί θᾶττον τάς τῶν ἔχειν νομιζόντων χεῖρας διαφεύγουσαν ἤ ὄναρ ἀνυπόστατον βλέποντα. ΡΙΕ (115)...».ΟΥ ΓΑΡ ΠΟΛΛΑΚΙΣ ΧΡΙΣΤΟΣ ΦΙΛΕΙ ΚΛΕΠΤΟΜΕΝΟΣ, ΚΑΙ ΕΙ ΛΙΑΝ ΕΣΤΙ ΦΙΛΑΝΘΡΩΠΟΣ»\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό, «Οὐ γάρ πολλάκις Χριστός φιλεῖ κλεπτόμενος, καί εἰ λίαν ἐστί φιλάνθρωπος».\n\nΤί δήποτε, φασίν ἐνταῦθα τοῦ λόγου γενόμενοί τινες, εἰ λίαν ἐστί φιλάνθρωπος ὁ Θεός, καί πηγή φιλανθρωπίας ἀνέκλειπτος, ὥστε μηδ᾿ ὁτιοῦν ὑπό τῶν ἀρυομένων ἐλαττοῦσθαι, μή φιλεῖ κλεπτόμενος; Οὕτω γάρ ἄν μᾶλλον τό φιλάνθρωπον ἐπεδείκνυτο, μή ἐλαττούμενον διά τοῦ διδόναι χώραν τοῖς ἐθέλουσι κλέπτειν, καί μάλιστα κλοπήν σωτήριον, καί ὁσάκις ἄν θέλοιεν. Πρός οὕς Θεοῦ λόγον χαριζομένου φαμέν, ὅτιπερ αὐτό τοῦτο φιλανθρωπίας πλῆρες ἐστι, μᾶλλον δέ αὐτό φιλανθρωπία, καί τούς περί τι κλέπτειν ἐθέλοντας, ἀγαθῆς προμηθείας ἔνδειξις σαφεστάτη, τό μή συγχωρεῖν τοῖς ἐθέλουσι τυγχάνοντος τοῦ σφετερισμοῦ τῆς σωτηρίας ῥᾴστη γένηται κατά τό εἰκός καί ἡ τοῦ δωρηθέντος ἀποβολή, ὡς εὐμαρῶς πάλιν ληφθῆναι δυναμένου, καί τῆς ἐν τῷ καλῷ ἀμεταθέτου καί παγίας ἕξεως ἀμαθεῖς ἀποφανθῶσιν οἱ τυγχάνοντες τῆς δωρεᾶς, εὐέμπτωτον εἰς κακίαν τήν γνώμην ἔχοντες διά τήν εὐμάρειαν τῆς τοῦ καλοῦ κτήσεως, τῷ εὐώνῳ καταφρονουμένης.","english":"From the same discourse, on the text, \"For Christ does not often love being stolen from, even if he is exceedingly philanthropic.\"\n\nWhy ever, they say, coming to this point of the discourse—if God is exceedingly philanthropic and an unfailing source of philanthropy, so that he is diminished not in the least by those who draw from him—does he not love being stolen from? For in that way he would all the more display his philanthropy, not being diminished by giving occasion to those who wish to steal, and especially a saving theft, and as often as they might wish. To these, as God grants the word, we say that this very thing is full of philanthropy—or rather is philanthropy itself—and that the refusal to permit those who wish to steal to obtain the appropriation of salvation is the clearest demonstration of good providence, lest, as is likely, the loss of what has been given should become very easy, since it can easily be taken again, and those who obtain the gift should be shown to be ignorant of the unchangeable and firm habit of virtue, having a mind easily falling into evil because of the ease of acquiring the good, which is despised by the left hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"ΡΙ (116). ΤΟΥ ΑΥΤΟΥ ΕΚ ΤΟΥ ΕΙΣ ΤΟ ΠΑΣΧΑ... «ΓΥΜΝΟΝ ΤΗ ΑΠΛΟΤΗΤΙ ΚΑΙ ΖΩΗ ΑΤΕΧΝΩ Τοῦ αὐτοῦ ἐκ τοῦ εἰς τό Πάσχα λόγου, εἰς τό, «Γυμνόν τῇ ἁπλότητι καί ζωῇ ἀτέχνῳ, καί δίχα παντός ἐπικαλύμματος καί προβλήματος. Τοιοῦτον γάρ ἔπρεπεν εἶναι τόν ἀπ᾿ ἀρχῆς».\n\nΤί μέν διά τούτων ὁ μέγας οὗτος διδάσκαλος κρυφίως ἀποκαλύπτει, μόνους ἐκείνους εἰδέναι φημί τούς τό ἴσον αὐτῷ τῆς σοφίας εἰληφότας καί τῆς γνώσεως χάρισμα, οἵ διά τό πᾶσαν τήν ἐκ παθῶν καί πάσης ὑλικῆς προσπαθείας λήμην ἀποθέσθαι τῶν νοερῶν ὀμμάτων τήν ἀκτῖνα τῆς ἐν ὅλοις ἀληθοῦς γνώσως χωρεῖν ἐδυνήθησαν, καθ᾿ ἥν τῷ ἁπλῷ κατά τό ἐφικτόν καί ἑνοειδεῖ λόγῳ τόν νοῦν ἀπό τῶν πολλῶν περιστείλαντες πᾶσαν τήν ἐπιστημονικήν τῶν ὄντων ἁπλῇ συνέσει περιέλαβον εἴδησιν. Ἡμῖν δέ οἷς ὁ ζόφος ἔτι τῆς ἀγνοίας ἐπιπροσθεῖ πρός τήν τοῦ ἀληθοῦς κατανόησιν, διά τήν περί μόνα τά σαλευόμενα τοῦ νοῦ συστροφήν, ὥσπερ τυφλός ἄμφω τώ χεῖρε φορυτόν ὕλης ἀφάσσων εὑρίσκει πολλάκις τι τῶν τιμίων, οὕτως ἐπιχειροῦμεν καί ἡμεῖς μετά τῆς ἑαυτῶν ἀσθενείας εἰπεῖν τι περί τοῦ προκειμένου ζητήματος. Καί δή λέγομεν ἄλλο τό παράπαν οὐδέν ἤ ὅπερ ὁ Θεός ἐν χερσίν ἡμῶν παραδῷ κατά τό γεγραμμένον, πρός τό θρέψαι κατά δύναμιν ἡμῶν τούς καλούς πατέρας ὑμᾶς, λέγω δέ τῷ ψηλαφητικῷ λόγῳ τῆς ἐν ἡμῖν νοερᾶς δυνάμεως ἁπλοῦν καί ἀπέριττον θεώρημα καί ἡμῖν σύμμετρον, καί πατρικήν εὐλογίαν προσκαλούμενον, μήπως ἀφυῶς τόν ἀγρόν τῶν αἰσθητῶν αἰσθητῶς κατά τόν Ἡσαῦ περιοδεύοντες στερηθῶμεν διά βραδύτητα τῆς ἑτοίμης τοῦ","english":"From the same discourse on Pascha, on the text, \"Naked in simplicity and uncontrived life, and without any covering or garment. For such it was fitting for him to be from the beginning.\"\n\nWhat this great teacher secretly reveals through these words, I say only those know who have received the equal gift of wisdom and knowledge with him, who, because they have laid aside all the filth of the passions and of every material attachment from the eyes of their mind, have been able to contain the ray of true knowledge in all things, according to which, having gathered the mind back from many things to the simple and uniform principle, as far as is attainable, they have encompassed all the scientific knowledge of beings in a simple comprehension. But for us, on whom the darkness of ignorance still lies as a barrier to the understanding of the true, because the mind is concentrated on moving things alone, just as a blind man groping with both hands in a heap of matter often finds something precious, so we too, with our own weakness, attempt to say something about the proposed question. And indeed we say nothing else at all than what God delivers into our hands, according to what is written, in order to feed you, the good fathers, according to our ability—I mean by the groping word of the noetic power within us—a simple and unadorned contemplation, commensurate with us, and inviting a fatherly blessing, lest, like Esau, we go about the field of sensible things in a sensible way and unskillfully, and through slowness be deprived of the ready...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"τρεφομένου πατρός εὐλογίας, ἤ πάλιν δι᾿ ὑψηλοφροσύνην τι μεῖζον τῆς δυνάμεως ἡμῶν ἐπιζητοῦντες ἐκ τῶν οἰκούντων ἔτι τό ὄρος ἡμῶν τῆς θεωρίας, τρωθῶμεν κατά τόν Ἰσραήλ, περί ὧν ὁ νόμος φησίν ὅτι παραβιασάμενοί τινες ἀνέβησαν εἰς τό ὄρος, καί ἐξῆλθεν ὁ Ἀμοῤῥαῖος ὁ οἰκῶν ἐν τῷ ὄρει ἐκείνῳ καί ἐτίτρωσκεν αὐτούς. Ὑπονοῶ τοίνυν ὅτι τήν διαφοράν τῆς πρό τοῦ παραπτώματος κράσεως τοῦ ἀνθρωπίνου σώματος ἐν τῷ προπάτορι Ἀδάμ πρός τήν νῦν θεωρουμένην ἐν ἡμῖν καί κρατοῦσαν ἐνδείξασθαι βουλόμενος ταῦτά φησιν ὁ διδάσκαλος, ὡς τότε δηλαδή τοῦ ἀνθρώπου ἐναντίαις καί φθαρτικαῖς ἀλλήλων κατά τήν κρᾶσιν τοῦ σώματος μή διελκομένου ποιότησιν, ἀλλ᾿ ὡσαύτως ἔχοντος δίχα ῥοῆς καί ἀποῤῥοῆς, καί τῆς ἐφ᾿ ἐκάτερα τούτων κατά τήν ποιοτήτων ἐπικράτειαν συνεχοῦς ἀλλοιώσεως ἐλευθέρου τυγχάνοντος, οἷα δή τῆς κατά χάριν ἀθανασίας οὐκ ἀμοιροῦντος, καί τήν νῦν μαστιγοῦσαν αὐτόν τοῖς ἑαυτῆς κέντροις φθοράν οὐκ ἔχοντος, ἀλλ᾿ ἑτέραν δηλονότι πρέπουσαν αὐτῷ κρᾶσιν τοῦ σώματος, ἀμάχοις καί ἁπλαῖς ποιότησι συνεχομένην. Καθ᾿ ἥν γυμνός ἦν ὁ πρῶτος ἄνθρωπος, οὐχ ὡς ἄσαρκος καί ἀσώματος, ἀλλ᾿ ὡς τήν παχυτέραν τήν σάρκα ποιοῦσαν καί θνητήν καί ἀντίτυπον κρᾶσιν οὐκ ἔχων. Κατά τοῦτον τόν μέγαν διδάσκαλον ἀτέχνως τε ἔζη μή διαπνεόμενος τήν ἅπαξ οὐσιωδῶς δοθεῖσαν αὐτῷ φυσικήν εὐεξίαν, καί περιβολῆς ὑπῆρχεν ἀπροσδεής, διά τε τήν ἑνοῦσαν ἀπάθειαν αἰσχύνην μή ὑφορώμενος καί τό μή κρυμοῖς καί θάλπεσιν αὐτόν ὑποκεῖσθαι, δι᾿ ἅ μάλιστα τῆς τε τῶν οἴκων καί τῶν ἐσθημάτων περιβολῆς ὁ τρόπος τοῖς ἀνθρώποις ἐπινενόηται. ΡΙΖ (117).","english":"being nourished by the father of blessings, or again, through pride seeking something beyond our power from those who still dwell on our mountain of contemplation, we might be wounded after the manner of Israel, concerning whom the law says that some, having broken through, went up into the mountain, and the Amorite who dwelt in that mountain came out and wounded them. I suspect, then, that the teacher says these things wishing to show the difference between the composition of the human body before the transgression in our forefather Adam and that which is now observed and prevails in us: namely, that then man was not torn apart by opposing and corruptive qualities of one another in the composition of his body, but was in the same state, free from flux and reflux, and free from the continuous alteration that comes from the predominance of qualities in either direction, inasmuch as he did not lack the immortality that comes by grace, and did not have the corruption that now scourges him with its own goads, but had another composition of the body, evidently fitting for him, held together by qualities that are without conflict and simple. In accordance with this, the first man was naked, not as being without flesh and bodiless, but as not having the coarser composition that makes the flesh and is mortal and resistant. According to this great teacher, he lived without artifice, not being dissipated from the natural good condition once given to him essentially, and he had no need of covering, both because of the impassibility that was in him, not suspecting shame, and because he was not subject to colds and heats, for which reasons especially the manner of shelter and clothing has been devised by men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"ΑΛΛΗ ΠΕΡΙ ΑΥΤΟΥ ΘΕΩΡΙΑ Ἄλλη περί αὐτοῦ θεωρία.\n\nἬ μήποτε καί ἐκ τῶν νῦν περί τόν ἄνθρωπον θεωρουμένων τά τότε περί αὐτόν ὄντα τῇ περιαιρέσει τῶν νῦν περί αὐτόν ὄντων παραδείκνυσιν ὁ διδάσκαλος. Κινεῖται γάρ νῦν ὁ ἄνθρωπος, ἤ περί φαντασίας ἀλόγους παθῶν ἐξ ἀπάτης διά φιληδονίαν, ἤ περί λόγους τεχνῶν ἐκ περιστάσεως διά τήν χρείαν, ἤ περί φυσικούς λόγους ἐκ τοῦ νόμου τῆς φύσεως διά μάθησιν, ὧν οὐδέν κατ᾿ ἀρχήν εἰκότως ἀξ ἀνάγκης εἵλκε τόν ἄνθρωπον, ὑπεράνω πάντων γενόμενον. Οὕτω γάρ ἔπρεπεν εἶναι τόν ἀπ᾿ ἀρχῆς, μηδενί τό σύνολον περισπώμενον, τῶν ὑπ᾿ αὐτόν, ἤ περί αὐτόν, ἤ κατ᾿ αὐτόν, καί πρός τελείωσιν ἑνός μόνου προσδεόμενον, τῆς πρός τόν ὑπέρ αὐτόν, φημί δέ τόν Θεόν, καθ᾿ ὅλην τήν ἀγαπητικήν δύναμιν ἀσχέτου κινήσεως. Ἀπαθής γάρ χάριτι ὤν ἀπάτην παθῶν φαντασίας δι᾿ ἡδονῆς οὐ προσίετο· καί ἀπροσδεής ὑπάρχων τῆς περί τέχνας περιστατικῆς ἀνάγκης διά τήν χρείαν ἐλεύθερος ἦν· καί σοφός ὤν τῆς περί τήν φύσιν θεωρίας ὑπεράνω καθειστήκει διά τήν γνῶσιν.","english":"Another contemplation concerning him.\n\nOr perhaps the teacher also indicates, from the things now contemplated concerning man, the things that were then concerning him, by the removal of the things now concerning him. For man is now moved either concerning irrational fantasies of passions from deception through love of pleasure, or concerning the principles of arts from circumstance through need, or concerning natural principles from the law of nature through learning—none of which, in the beginning, reasonably drew man by necessity, since he had become above all things. For thus it was fitting that the man from the beginning be, wholly undistracted by anything of the things beneath him, or around him, or according to him, and needing only one thing for perfection—the unhindered motion toward the One above him, I mean God, with his whole loving power. For being passionless by grace, he did not admit the deception of the fantasies of passions through pleasure; and being without need, he was free from the circumstantial necessity of arts through need; and being wise, he stood above the contemplation of nature through knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Οὐδέν οὖν εἶχεν ὁ πρῶτος ἄνθρωπος μεταξύ Θεοῦ καί αὐτοῦ προβεβλημένον πρός εἴδησιν, καί κωλύον αὐτοῦ τήν δι᾿ ἀγάπης αὐθαίρετον κατά τήν πρός Θεόν κίνησιν γενησομένην συγγένειαν, καί διά τοῦτο \"γυμνός τῇ ἁπλότητι\" προσηγορεύθη τῷ διδασκάλῳ, ὡς ὑπεράνω πάσης τῆς κατά φύσιν ὑπάρχων ζητήσεως, καί \"ζωῇ τῇ ἀτέχνῳ», ὡς πάσης τεχνῶν ἐνδεοῦς καθαρεύων ζωῆς, καί \"δίχα παντός ἐπικαλύμματος καί προβλήματος», οἷα τῆς πρός τά αἰσθητά τῶν αἰσθήσεων ἐμπαθοῦς συμπλοκῆς τυγχάνων ἐλεύθερος, εἴς ὑπήχθη δικαίως ὕστερον, ἐλλείψας τήν ἔλλειψιν, καί τοῦ πλήρης εἶναι τό κενός πάντων γενέσθαι αὐθαιρέτως ἑλόμενος, κάτω γενόμενος ὧν ὑπεράνω φυσικῶς ὑπῆρχε γεγενημένος.\n\nΡΙΗ (118). ΑΛΛΗ ΠΕΡΙ ΑΥΤΟΥ ΘΕΩΡΙΑ Ἄλλη περί αὐτοῦ θεωρία.\n\nἬ μήποτε \"γυμνός», ὥς φησιν ὁ διδάσκαλος, τῆς περί φύσιν ποικίλης θεωρίας καί γνώσεως, καί \"ζωῇ τῇ ἀτέχνῳ», τῆς περί πρᾶξιν καί ἀρετήν πολυτρόπου μεθοδείας ὑπάρχων ἐκτός, κατά τήν ἕξιν ἔχων τούς τῶν ἀρετῶν ἀμολύντους λόγους, καί \"δίχα παντός ἐπικαλύμματος καί προβλήματος», τῆς ἐπ᾿ αἰσθήσεσι τῶν φαινομένων διανοίας πρός κατανόησιν τῶν θείων, προηγουμένως οὐ χρῄζων, μόνην τήν ἁπλῆν τῆς ἑνοειδοῦς καί ἁπλῆς καί συνεκτικῆς τῶν μετά Θεόν ἀρετῆς τε καί γνώσεως ἔχων προβολήν, τῆς ἐπ᾿ ἐνεργείᾳ μόνης κινήσεως πρός ἔκφανσιν αὐθαίρετον χρῄζουσαν.","english":"The first man therefore had nothing interposed between God and himself for knowledge, nothing to hinder the kinship with God that was to come about through love by his own free choice in his movement toward God; and for this reason he was called by the teacher \"naked in his simplicity,\" as being above every natural inquiry, and \"in uncontrived life,\" as being pure from any life that stands in need of arts, and \"without any covering and pretext,\" as being free from the passionate entanglement of the senses with sensible things—until he was later justly brought into subjection, having fallen short by his own falling short, and having freely chosen to become empty of all things instead of being full, coming to be below what he had naturally been above.\n\nANOTHER CONTEMPLATION CONCERNING HIM. Another contemplation concerning him.\n\nOr perhaps he was \"naked,\" as the teacher says, of the varied contemplation and knowledge concerning nature, and \"in uncontrived life,\" being outside the manifold method concerning practice and virtue, having in his state the undefiled principles of the virtues, and \"without any covering and pretext,\" not needing in the first place the understanding of things that appear, based on the senses, for the comprehension of divine things, having only the simple projection of the unified and simple and cohesive virtue and knowledge that come after God, of the movement in activity alone, which needs free choice for its manifestation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Ἀμέλει γοῦν ὅσοι φιλοσόφῳ λόγῳ τῆς τοῦ προπάτορος ἐγείρειν ἑαυτούς βούλονται παραπτώσεως, πρῶτον ἀπάρχονται τῆς τῶν παθῶν παντελοῦς ἀφαιρέσεως, εἶθ᾿ οὕτως τῆς περί τούς λόγους τῶν τεχνῶν ἀσχολίας, καί τέλος τήν φυσικήν ὑπερκύψαντες θεωρίαν εἰς τήν ἄϋλον παρακύπτουσι γνῶσιν, τήν μή ἔχουσαν παντελῶς αἰσθήσει τυπουμένην μορφήν, ἤ νόημα προφορᾷ λόγου χωρούμενον, καθώς ἐξ ἀρχῆς τόν πρῶτον ἄνθρωπον ἐποίησεν ὁ Θεός, γυμνοί τῇ ἁπλότητι τῆς γνώσεως καί τῇ ἀπορισπάστω ζωῇ, καί τῇ νεκρώσει τοῦ νόμου τῆς σαρκός γενόμενοι. Ἦν μέντοι καί κατ᾿ ἄλλον τρόπον ὑψηλοτέρως θεωρῆσαι τό προκείμενον ἄπορον, ἀλλά παρείσθω τά νῦν δι᾿ ἥν ὁ ἀρχόμενος τοῦ λόγου προεῖπον αἰτίαν.\n\nΡΙΘ (119)...».ΩΣ ΗΛΙΟΝ ΔΙΚΑΙΟΣΥΝΗΣ, Ή ΕΚΕΙΘΕΝ ΟΡΜΩΜΕΝΟΝ, Ή ΤΩ ΟΡΩΜΕΝΩ ΠΕΡΙΓΡΑΠΤΟΝ..».\n\nΤοῦ αὐτοῦ λόγου εἰς τό· «Ἐνιαύσιον δέ, ὡς ἥλιον δικαιοσύνης, ἤ ἐκεῖθεν ὁρμώμενον, ἤ τῷ ὁρωμένῳ περιγραπτόν».\n\nΠολλαί τοῦ Σωτῆρος ἡμῶν εἰσιν αἱ προσηγορίαι, καί πολύτροπος ὁ ἐφ᾿ ἑκάστῃ κατά τήν αὐτῆς ἐπίνοιαν τῆς κατά θεωρίαν ἀναγωγῆς καθέστηκεν τρόπος, διά τό πολλάς κατά τήν φυσικήν θεωρίαν τοῦ παραδειγματικῶς εἰς προσηγορίαν τοῦ Κυρίου λαμβανομένου πράγματος ἐπιδέχεσθαι δύνασθαι θεωρημάτων ἐπιβολάς. Ὥσπερ ἀμέλει καί τό νῦν προκείμενον ἡμῖν ἄπορον ἔχει. Πολλούς γάρ ὅσους οὐδέπω δυνατοῦ τυγχάνοντος τοῦ λόγου θεωρημάτων περί τοῦ ἡλίου τρόπους ἐκθέσθαι διά τό σύντομον, καθ᾿ ἥν ὁ διδάσκαλος αὐτό ἐπίνοιαν ἐθεώρησε, καί ἡμεῖς θεωρήσωμεν, τά συνεπτυγμένως αὐτῷ δηλονότι ῥηθέντα κατά δύναμιν ἐξαπλοῦντες.","english":"To be sure, then, all who wish by philosophical reasoning to rouse themselves from the fall of the first man begin first with the complete removal of the passions, then with the occupation with the accounts of the arts, and finally, having risen above natural contemplation, they peer into immaterial knowledge, which has no form at all stamped by sense perception, nor a concept conveyed by the utterance of speech, just as God made the first man from the beginning—naked in the simplicity of knowledge and in a life free from distraction, and having become so by the mortification of the law of the flesh. It was possible, however, to contemplate the present difficulty in another and higher way as well, but let these things be passed over for now, for the reason I stated at the beginning of the discourse.\n\n119. ... \"as a sun of righteousness,\" either proceeding from there, or circumscribed by what is seen...\n\nOf the same discourse, on the words: \"And the yearly one, as a sun of righteousness, either proceeding from there, or circumscribed by what is seen.\"\n\nMany are the titles of our Savior, and manifold is the manner of the anagogical interpretation in each, according to its own conception, because the thing taken by way of example for the title of the Lord admits, according to natural contemplation, many possible apprehensions of contemplative truths. Just so, indeed, does the present difficulty before us also stand. For since it is not yet possible to set forth in order all the ways of contemplation concerning the sun, on account of the brevity of the conception by which the teacher contemplated it, let us too contemplate it, unfolding as far as we are able the things stated by him in condensed form.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Ἐνιαυτός τοίνυν ἐστί κατά τούς ἁγίους καί σοφούς ἡμῶν διδασκάλους ἡ τοῦ ἡλίου ἀπό τοῦ αὐτοῦ σημείου εἰς τό αὐτό σημεῖον ἀποκατάστασις, τῆς κατά χρόνον πενταπλῆς ἰδιότητος περιεκτική. Ὁ γάρ χρόνος εἰς ἡμέραν καί ἑβδομάδα καί μῆνα καί καιρόν καί ἐνιαυτόν μερίζεσθαί τε καί συνάγεται· καί ὁ ἐνιαυτός ὡσαύτως, εἰς ὥραν καί ἡμέραν καί ἑβδομάδα καί μῆνα καί καιρόν, συνεχοῦς καί ἀδιαστάτου τῆς κατ᾿ αὐτόν μενούσης κινήσεως, περί ἥν αἱ κατά τήν ἀλλοίωσιν διαιρέσεις θεωρούμεναι τήν συνεχῆ καί ἀδιάστατον ἠρίθμησαν τοῦ χρόνου κίνησιν.\n\nΕἰ δή τούτῳ τῷ τρόπω παρ᾿ ἡμῖν κατά τήν τοῦ ἡλίου φοράν ἐνιαυτός γίνεται, ἐνιαυτός δηλαδή Κυρίου δεκτός ἐστι πάντως, ὡς γέγραπται, κατά τόν τῆς ἀλληγορίας τρόπον, ἡ πᾶσα τῶν αἰώνων παράτασις, ἀπ᾿ ἀρχῆς ἧς εὐδόκησεν ὁ Θεός οὐσιῶσαι τά ὄντα, καί τοῖς μή οὖσιν ὕπαρξιν δοῦναι, καί διά τῆς προνοίας, ὥσπερ τις νοητός ἥλιος τῆς πρός διαμονήν συνεχούσης τό πᾶν δυνάμεως, συγκαταβατικῶς ἐφεῖναι τήν ἀκτίνα ἀνεχόμενος, ποικίλαι τούς τρόπους ἀξιώσας πρός τελεσφόρησιν","english":"A year, then, according to our holy and wise teachers, is the return of the sun from the same point to the same point, encompassing the fivefold property according to time. For time is both divided and gathered into a day and a week and a month and a season and a year; and the year likewise, into an hour and a day and a week and a month and a season, its motion remaining continuous and uninterrupted, in relation to which the divisions observed in accordance with change have numbered the continuous and uninterrupted motion of time.\n\nIf, then, in this way a year comes to be among us according to the course of the sun, a year acceptable to the Lord is certainly, as it is written, in the manner of allegory, the whole extent of the ages, from the beginning when God was pleased to give substance to the things that are, and to give existence to the things that are not, and through providence, like some intelligible sun of the power that keeps the whole together for permanence, condescendingly allowing his ray to be sent forth, having deemed various the ways for fruition","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"ὧν τοῖς οὖσιν οἰκείων κατέσπειρεν ἀγαθῶν μέχρι τῆς πάντων ἀποπερατώσεως τῶν αἰώνων, καθ᾿ ἥν συλλέξει τῆς οἰκείας σπορᾶς τούς καρπούς ζιζανίων ἀμιγεῖς καί πάσης ἀχυρώδους ἄχνης καί συμφορήσεως καθαρούς, καί ὁ σύμπας τῆς τῶν κινουμένων κινήσεως περαιωθήσεται λόγος, λαβόντων τῶν ἀξίων τήν ἐπηγγελμένην τῆς θεώσεως ἐσχάτην μακαριότητα. \" Ἥλιος\" οὖν \"δικαιοσύνης\" ὁ Κύριος προσηγόρευται, ὡς ποιητής καί συντελεστής τῶν αἰώνων, καί ὡς ἀρχή πάντων καί τέλος, καί τῆς πενταπλῆς κατά τήν πρόνοιαν τῶν προνοουμένων σοφῆς εὐταξίας δημιουργός, καί ὡς πληρῶν τά πάντα φωτός ἀϊδίου ταῖς ἀνεκλείπτοις ἐπιβολαῖς τῆς ἀγαθότητος, καί τούς εὑρύνοντας πρός ὑποδοχήν τῆς αὐτοῦ μακαρίας ἀκτῖνος τούς ἑαυτῶν νοητούς πόρους πεπείρους καί ἐδωδίμους τῷ Θεῷ καί Πατρί ποιούμενος. Ὁ αὐτός δέ καί ἐνιαυτός ἐστι Κυρίου δεκτός, ὡς διά πάντων τῶν σωζομένων πληρούμενος κατά τήν ὑπ᾿ αὐτοῦ νοητῶς γινομένην πεντάτροπον κίνησιν, ὡς Ἡλίου δικαιοσύνης, ἥντινα νοήσει πάντως ὁ διά τῆς τῶν φαινομένων ἀκριβοῦς κατά λόγον φυσικῆς θεωρίας τήν τῶν νοουμένων πνευματικήν ἐπιστήμην συλλεγόμενος. Ἐκεῖθεν δέ \"ὁρμώμενος\" εἴρηται τῷ διδασκάλῳ, \" ἤ τῷ ὁρωμένῳ περιγραπτός», ἤ ὡς φῶς ἐκ φωτός, καί Θεός ἀληθινός ἐκ Θεοῦ κατ᾿ οὐσίαν ἀληθινοῦ τοῦ Πατρός γεννητῶς ὁρμώμενος, ἤ ὡς ἄνθρωπος ὁ αὐτός τῷ καθ᾿ ἡμᾶς ὁρωμένῳ τῆς φύσεως εἴδει περιγραπτός, καθάπερ ἥλιος ὁ ἐκ τοῦ οὐρανοῦ ὁρμώμενος τῷ φαινομένῳ δισκοειδεῖ σώματι περιγέγραπται. ΡΚ (120)...». ΘΑΥΜΑΣΤΟΝ ΟΥΔΕΝ ΕΙ ΜΑΛΙΣΤΑ ΚΑΤ' ΟΙΚΟΝ ΕΚΑΣΤΟΝ ΕΠΙΖΗΤΕΙΤΑΙ ΤΟ ΠΡΟΒΑΤΟΝ»","english":"He sowed the good things proper to existing things until the consummation of all the ages, at which he will gather the fruits of his own sowing unmixed with tares and clean from all chaff-like husk and refuse, and the whole account of the motion of things moved will be brought to its end, when those who are worthy receive the promised final blessedness of deification. The Lord, then, is called the \"Sun of righteousness,\" as maker and perfecter of the ages, and as beginning of all things and end, and as craftsman of the fivefold wise good order of things providentially cared for according to providence, and as one who fills all things with light eternal by the unceasing assaults of his goodness, and who makes those who widen their own intelligible pores to receive his blessed ray ripe and edible to God and the Father. The same is also the acceptable year of the Lord, as being fulfilled through all those who are saved according to the fivefold motion that takes place intelligibly by him, as of the Sun of righteousness—which he will surely understand who gathers the spiritual knowledge of things intelligible through the precise natural contemplation according to reason of things that appear. Thence he is said by the teacher to be \"setting out,\" either as \"bounded by what is seen,\" or as light from light and true God from God, setting out by generation from the Father who is true in essence, or as man, the same being bounded by the form of nature that is seen among us, just as the sun setting out from the heaven is bounded by the visible disk-shaped body. RK (120)...». IT IS NO WONDER IF THE SHEEP IS ESPECIALLY SOUGHT OUT BY EACH ONE AT HOME»","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Ἐκ τοῦ αὐτοῦ λόγου εἰς τό· «Θαυμαστόν οὐδέν εἰ μάλιστα κατ᾿ οἶκον ἕκαστον ἐπιζητεῖται τό πρόβατον».\n\nΕἴποι δ᾿ ἄν τις, καί εὐλόγως, ὡς οἶμαι, τυχόν, Εἴπερ εἷς ἐστιν ὁ Χριστός ὁ διά νόμου καί προφητῶν καί τῆς κατά τήν κτίσιν μεγαλειότητος μυστικῶς τοῖς ἀκούειν πνευματικῶς καί ὁρᾷν δυναμένοις κηρυττόμενος, πῶς τόν τύπον ὁ νόμος ἐπιτελῶν τοῦ Χριστοῦ πολλά πρόβατα κελεύει θύεσθαι κατ᾿ οἴκους πατριῶν; Πρός ὅν φαμεν, ὡς εἴπερ αὐτόν δεξοίμεθα τόν λόγον, νοητῶς τῶν ὤτων τῆς ψυχῆς καί τῶν ὀμμάτων ἁπτόμενον, καί διανοίγοντα ταῦτα πρός ὑποδοχήν μέν καί θεωρίαν τῶν αὐτοῦ μυστηρίων, ἐκδίκησιν δέ πάσης παρακοῆς καί ἀποστροφήν πάσης ματαιότητος, γνοίημεν πάντως τό μυστικόν βούλημα τῆς ἁγίας Γραφῆς, τῷ προκειμένῳ συνάψαντες ὅμοιον ἐκ τοῦ ἁγίου Ἀποστόλου φάσκοντος, τό· Οὐδέν ἔκρινα εἰδέναι ἐν ὑμῖν, εἰ μή Χριστόν Ἰησοῦν, καί τοῦτον ἐσταυρωμένον. Ὥσπερ οὖν ἕκαστος τῶν πεπιστευκότων τῷ Χριστῷ κατά τήν οἰκείαν δύναμιν καί τήν ὑποκειμένην αὐτῷ τῆς ἀρετῆς ἕξιν τε καί ποιότητα σταυροῦταί τε καί συσταυροῖ ἑαυτῷ τόν Χριστόν, Χριστῷ δηλονότι πνευματικῶς συσταυρούμενος. Ἄλλος γάρ κατ᾿ ἄλλον ἀρετῆς τρόπον ἑαυτῷ κατάληλον ποιεῖται τήν σταύρωσιν· ὁ μέν μόνῃ σταυρούμενος τῇ κατ᾿ ἐνέργειαν ἁμαρτίᾳ, καί ταύτην νεκρῶν τῷ φόβῳ τοῦ Θεοῦ προσηλωμένην· ὁ δέ καί αὐτοῖς τοῖς πάθεσι σταυρούμενος καί τάς δυνάμεις τῆς ψυχῆς ἐξιώμενος· ὁ δέ καί αὐταῖς τῶν παθῶν ταῖς φαντασίαις, οὐκ ἐῶν τάς αἰσθήσεις ἀφέτους, πρός ὑποδοχήν τινος τῶν κατά ταῦτα μετεωρισμῶν· ὁ δέ καί τοῖς περί τά πάθη λογισμοῖς καί ἐνθυμήμασιν·","english":"From the same discourse, on the text: \"It is no wonder if the sheep is sought especially in each house.\"\n\nSomeone might say, and reasonably, as I think, perhaps: If Christ is one, who is mystically proclaimed through the law and the prophets and the majesty of creation to those able to hear and see spiritually, how is it that the law, fulfilling the type of Christ, commands many sheep to be sacrificed in the houses of the fathers? To this we say that if we would receive the word itself, touching spiritually the ears of the soul and the eyes, and opening these for the reception and contemplation of his mysteries, and for the avenging of all disobedience and the turning away from all vanity, we would surely know the mystical will of Holy Scripture, having joined to the present text a similar one from the holy Apostle, who says: \"I determined not to know anything among you except Jesus Christ, and him crucified.\" Just as, then, each of those who have believed in Christ, according to his own capacity and the disposition and quality of virtue that lies within him, is crucified and co-crucifies Christ with himself—being crucified with Christ, clearly, in a spiritual sense. For one man makes his crucifixion appropriate to himself in one way of virtue, another in another: one is crucified only to sin in its activity, putting it to death, nailed fast by the fear of God; another is crucified even to the passions themselves and heals the powers of the soul; another is crucified even to the very fantasies of the passions, not allowing the senses to be let loose to receive any of the elevations that come through them; another is crucified even to the thoughts and deliberations concerning the passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"ὁ δέ καί τῇ κατ᾿ αἴσθησιν ἀπάτῃ· ἄλλος δέ καί τήν πρός τά αἰσθητά τῶν αἰσθήσεων διά τῆς φυσικῆς οἰκειότητος σταυρούμενος ἀποτίθεται σχέσιν· ἄλλος δέ καί πᾶσαν καθολικῶς αἰσθητικήν τῷ σταυρῷ κατασβέννυσι κίνησιν, πρός τό μηδέν ἔχειν ἐν ἑαυτῷ τό παράπαν φυσικῶς ἐνεργούμενον· ἄλλος δέ καί αὐτῆς τῆς κατά νοῦν ἀποπαύεται παντελῶς ἐνεργείας,\n\nκαί ἵνα τό μεῖζον εἴπω, ὁ μέν τῇ πρακτικῇ σταυρούμενος φιλοσοφίᾳ δι᾿ ἀπαθείας, καί πρός τήν ἐν πνεύματι φυσικήν θεωρίαν ὥσπερ ἀπό τινος σαρκός τοῦ Χριστοῦ πρός τήν ψυχήν αὐτοῦ μεταβαίνων, ὁ δέ καί τῇ φυσικῇ θεωρίᾳ νεκρούμενος, διά τῆς ἀποβολῆς τῆς κατά νοῦν περί τά ὄντα συμβολικῆς θεωρίας, καί πρός τήν ἑνοειδῆ καί ἁπλῆν τῆς θεολογικῆς ἐπιστήμης μυσταγωγίαν ὥσπερ ἀπό τινος ψυχῆς τοῦ Χριστοῦ πρός τόν νοῦν αὐτοῦ μετατιθέμενος, ὁ δέ καί ἀπό ταύτης εἰς τήν δι᾿ ἀποφάσεως παντελοῦς ἄῤῥητον ἀφαιρετικήν ἀοριστίαν ὥσπερ ἀπό τινος ψυχῆς τοῦ Χριστοῦ νοός πρός τήν αὐτοῦ θεότητα μυστικῶς ἀναγόμενος· Ἕκαστος, ὡς ἔφην, κατά τήν ἑαυτοῦ δύναμιν, καί τήν κατ᾿ ἀξίαν χορηγουμένην αὐτῷ τάς ὑψηλάς διά τῆς πρός πάντα νεκρώσεως ἀναβάσεις ποιούμενον, οὕτως καί τόν θεῖον ἀμνόν ἕκαστος ἡμῶν ὡς ἐν οἰκίᾳ τινί τῷ ἰδίῳ τάγματι τῆς κατ᾿ ἀρετήν ἁρμοζούσης αὐτῷ καταστάσεως θύει τε τόν ἀμνόν καί μεταλαμβάνει τῶν αὐτοῦ σαρκῶν, καί ἐμφορεῖται τοῦ Ἰησοῦ.","english":"One person does so also by the deception that comes through the senses; another crucifies and sets aside the soul's attachment to sensible things through the natural affinity of the senses; another wholly extinguishes every sensory movement by the cross, so as to have nothing at all within himself that is naturally active; another ceases entirely even from the activity that is according to the intellect, and—to speak of the greater thing—one person, crucified by the practical philosophy through dispassion, passes over, as it were, from the flesh of Christ to his soul, to the natural contemplation that is in the Spirit; another is put to death even by natural contemplation, through the setting aside of the symbolic contemplation of beings that is according to the intellect, and is transferred, as it were, from the soul of Christ to his intellect, to the unified and simple initiation of the theological knowledge; another is led up mysteriously from this, as it were, from the intellect of Christ's soul to his divinity, into the wholly ineffable, apophatic indeterminacy that comes through negation. Each one, as I said, according to his own capacity and the measure worthily granted to him, makes the lofty ascents through the mortification of all things; and so each of us, in his own rank, as in a kind of house, of the state of virtue that suits him, both sacrifices the divine lamb and partakes of his flesh, and is filled with Jesus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Ἑκάστου γάρ ἴδιος γίνεται ἀμνός Χριστός Ἰησοῦς, ὡς ἕκαστος χωρεῖν τε καί ἐσθίειν αὐτόν δύναται, ἴδιος, Παύλου τοῦ μεγάλου τῆς ἀληθείας κήρυκος, καί ἰδιοτρόπως ἴδιος ἑκάστου τῶν ἁγίων κατά τό μέτρον τῆς ἐν ἑκάστῳ πίστεως, καί τήν ἐπιχορηγουμένην χάριν τοῦ Πνεύματος, ᾧ μέν οὕτως, ᾧ δέ οὕτως, εὑρισκόμενος ὅλος ὅλῳ, πᾶσι δέ πάντα γινόμενος.\n\nΡΚΑ (121)...» ΜΕΤΑ ΤΩΝ ΕΝΔΟΣΘΙΩΝ ΚΑΙ ΤΩΝ ΚΡΥΦΙΩΝ ΤΟΥ ΝΟΥ ΒΡΩΘΗΣΕΤΑΙ ΚΑΙ ΕΙΣ ΠΕΨΙΝ..».\n\nἘκ τοῦ αὐτοῦ λόγου εἰς τό· «Ὅσον μέν σαρκῶδες τοῦ λόγου καί τρόφιμον, μετά τῶν ἐνδοσθίων καί τῶν κρυφίων τοῦ νοῦ βρωθήσεται καί εἰς πέψιν πνευματικήν ἀναδοθήσεται».\n\nὍ πᾶσαν μετά σοφίας φύσιν ὑποστήσας Θεός, καί πρώτην ἑκάστῃ τῶν λογικῶν οὐσιῶν δύναμιν τήν αὐτοῦ γνῶσιν κρυφίως ἐνθέμενος, δέδωκε καί ἡμῖν τοῖς ταπεινοῖς ἀνθρώποις, ὡς μεγαλόδωρος Δεσπότης, κατά φύσιν τόν εἰς αὐτόν πόθον καί ἔρωτα, συνεπιπλέξας αὐτῷ φυσικῶς τοῦ λόγου τήν δύναμιν, ἐφ᾿ ᾧ δυνηθῆναι μετά ῥᾳστώνης γνῶναι τούς τρόπους τῆς τοῦ πόθου πληρώσεως, καί μή παρασφαλέντας διαμαρτεῖν οὗ τυχεῖν ἀγωνιζόμεθα. Κατά τοῦτον οὖν κινούμενοι τόν πόθον περί τε τῆς ἀληθείας αὐτῆς καί τῆς εὐτάκτως τοῖς ὅλοις ἐμφαινομένης σοφίας τε καί διοικήσεως ζητεῖν ἐναγόμεθα ἐκείνου τυχεῖν, διά τούτων γλιχόμενοι, οὗ χάριν τόν πόθον ἐλάβομεν.","english":"For Christ Jesus becomes each person’s own lamb, as each is able to receive and eat him—his own, for Paul the great herald of the truth, and in a peculiar way his own for each of the saints according to the measure of the faith in each and the grace supplied by the Spirit, being found whole for the whole, in one way for one and in another way for another, and becoming all things to all.\n\n“...with the inner and hidden parts of the mind it will be eaten and given over to digestion...”\n\nFrom the same discourse, on the words: “As much of the word as is fleshly and nourishing will be eaten with the inner and hidden parts of the mind and given over to spiritual digestion.”\n\nGod, who established every nature with wisdom and secretly placed in each rational essence as its first power the knowledge of himself, has also given to us lowly humans, as a generous Master, the longing and love for himself according to nature, having naturally intertwined with it the power of reason, so that we might be able with ease to know the ways of the fulfillment of that longing and, without going astray, not miss what we strive to attain. Moved, then, by this longing, we are led to seek concerning the truth itself and the wisdom and governance that appear in an orderly way throughout all things, longing through these to attain that for the sake of which we received the longing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Καί τοῦτο μυστικῶς ἐγνωκότες οἱ φιλομαθεῖς καί φιλότιμοι τῆς ἀληθείας ἐρασταί μίαν ἐστήσαντο σχολήν καί προσεδρείαν ἑαυτοῖς τήν περί τούτου φιλόπονον ἄσκησιν, ἀκριβῶς ὑπ᾿ αὐτῆς τῶν πραγμάτων τῆς ἀληθοῦς κατανοήσεώς τε καί ἀκολουθίας μαθόντες ὡς, εἴπερ κατά τόν αἰῶνα τοῦτον ποσῶς δι’ εὐσεβῶν θεωρημάτων τήν μέλλουσαν ἀλήθειαν εἰκονίσαιντο, καί τόν πόθον πληροφορήσουσιν, ἑτοιμοτέραν ὡς τοῖς ἐνταῦθα καλῶς γυμνασθεῖσαν τήν ψυχήν ἐσχηκότες, ἀκμητί μετά τόν βίον τοῦτον ἐπί τήν μέλλουσαν ἀλήθειαν μεταβήσονται, σκιαγραφηθεῖσαν αὐτοῖς ἤδη καλῶς διά τῶν θειοτέρων νοημάτων, ἄγοντος αὐτούς ἐπ’ αὐτήν δηλαδή τήν ἀλήθειαν τοῦ Θεοῦ καί Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, καί ἁπλῆν καί ἀρίδηλον καί δίχα πάσης ἀπορίας, συμβολικῆς τε ποικιλίας καί πάσης αἰνιγματώδους ἀσαφείας, αὐτοῖς παραδεικνύντος, ἀποδρασάσης αὐτοῖς ὥσπερ ἐπί τῆς πρακτικῆς ἀρετῆς ὀδύνης καί λύπης καί στεναγμοῦ διά τήν ἀπάθειαν, οὕτω καί ἐπί τῆς θεωρητικῆς γνώσεως, ἀσαφείας πάσης καί ἀπορίας, διά τήν σοφίαν, προστεθείσης αὐτοῖς, ἐντεῦθεν λαβοῦσι τάς ὑποτυπώσεις αὐτῆς, τηνικαῦτα γυμνῆς τῆς ἀληθείας. Παντί γάρ, φησί,","english":"And those who love learning and are lovers of the truth, having understood this mystically, established for themselves one school and one devoted pursuit—the diligent exercise concerning this—having learned accurately from the very nature of things both the true understanding and the sequence, namely that if in this present age they have in some measure imaged the truth to come through pious contemplations, they will also fulfill their longing, having kept their soul more ready, as one well trained here, and will pass without weariness after this life to the truth that is to come, already well sketched out for them through the more divine thoughts, with the truth of God and our Savior Jesus Christ himself leading them to it, and showing it to them plain and manifest and without any perplexity, free from symbolic variety and all enigmatic obscurity—just as in the practical virtue pain and grief and groaning have fled from them because of impassibility, so also in contemplative knowledge all obscurity and perplexity have been removed because of wisdom, since they received from here the outlines of it, at that time of naked truth. For to everyone, he says,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"τῷ ἔχοντι, δηλονότι τόν περί τῶν μελλόντων πόθον, δοθήσεται, καί προτεθήσεται πάντως ἡ τῶν αἰωνίων ἀγαθῶν ἀπόλαυσις.\n\nΠλούσιος γάρ ὑπάρχων ὁ Θεός ἡμῶν οὐδέποτε λήγει τοῖς ἀγαπῶσιν αὐτόν τά θεῖα διανέμων δῶρα τῆς γνώσεως, ἅπερ οὐδ᾿ ὀνομάζειν κατά τόν αἰῶνα τοῦτον δυνάμεθα, διά τό αὐτῶν ὕψος καί μέγεθος, εἴπερ ἀληθεύει φάσκων περί τῆς ἐσχάτης μακαριότητος ὁ μέγας Ἀπόστολος ὑπεράνω παντός ὀνόματος ὀνομαζομένου αὐτήν εἶναι, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλά καί ἐν τῷ μέλλοντι τήν μετά πᾶσαν πάντων τῶν χαρισμάτων διανομήν τε καί ἀνάβασιν δειχθησομένην τῶν ἀγαθῶν ἀκροτάτην κορυφήν αἰνιττόμενος, τήν μηδενί λόγῳ ἤ νῷ ῥηθῆναι ἤ γνωσθῆναι δυναμένην, τόν τε κατά τόν αἰῶνα τοῦτον ἡμῖν ἐφικτῶν, τῶν τε κατά τόν μέλλοντα δειχθησομένων, καί ὀνομασθῆναι καί γνωσθῆναι τυχόν ἡμῖν δυναμένων. Ἀεί γάρ ὁ διεληλυθώς τούς οὐρανούς Ἰησοῦς, ὁ τοῦ Θεοῦ Λόγος, καί ὑπεράνων πάντων τῶν οὐρανῶν γενόμενος, τούς ἀκολουθοῦντας αὐτῷ διά πράξεως καί θεωρίας μεταβιβάζει τε καί μετατίθησιν ἀπό τῶν ἡττόνων ἐπί τά κρείττονα, καί ἀπό τούτων πάλιν ἐπί τά ἔτι τούτων ἀνώτερα, καί ἁπλῶς εἰπεῖν, ἐπιλείψει με ὁ χρόνος λέγοντα τάς θείας τῶν ἀγίων ἀναβάσεις τε καί ἀποκαλύψεις κατά τήν ἀπό δόξης εἰς δόξαν ἀλλοίωσιν, ἕως ἕκαστος τήν ἐν τῷ ἰδίῳ τάγματι, ἁρμόζουσαν δέξοιτο θέωσιν.","english":"To the one who has it—clearly, the longing for things to come—it will be given, and the enjoyment of eternal goods will certainly be set before him.\n\nFor our God, being rich, never ceases distributing to those who love him the divine gifts of knowledge, which we cannot even name in this age, because of their height and magnitude—if indeed the great Apostle speaks truth when he says concerning the final blessedness that it is above every name that is named, not only in this age but also in the one to come, hinting at the highest summit of goods that will be shown after the distribution and ascent of all gifts, which cannot be spoken or known by any word or mind—both those attainable by us in this age and those that will be shown in the age to come and that perhaps can be named and known by us. For Jesus, the Word of God, who has passed through the heavens, always goes above all the heavens, and those who follow him through practice and contemplation he transfers and moves from lesser things to better, and from these again to things still higher than these; and, simply put, time will fail me as I speak of the divine ascents and revelations of the saints according to the change from glory to glory, until each one receives the deification suited to his own rank.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Τόν τοίνυν προῤῥηθέντα περί Θεοῦ φυσικόν πόθον ἔχοντας ἡμᾶς εἰδώς οὗτος ὁ μέγας διδάσκαλος προτρέπει τε πάντας καί καλεῖ διά τῆς αὐτοῦ διδασκαλίας πρός τήν πνευματικήν βρῶσιν τοῦ ὑπέρ ἡμῶν σφαγιασθέντος ἀμνοῦ, φυλάξαι τε εὐκρινῶς καί εὐχρήστως ὑποτίθεται τῶν αὐτοῦ, τοῦ ἀμνοῦ δηλονότι, μελῶν τήν ἁρμονίαν ἄθραυστον καί ἀσύμφυρτον, ἵνα μή κατακριθῶμεν ὡς διασπῶντες καί διασπαράττοντες τήν εὔθετον ἁρμονίαν τοῦ θείου σώματος, ἤ θρασέως, ὡς ὑπέρ δύναμιν, ἤ ἀνιέρως, ὡς παρά δύναμιν, τοῦ ἀμνοῦ καί Λόγου τάς σάρκας ἐσθίοντες· ἀλλ᾿ ἕκαστος κατά τήν αὐτοῦ δύναμίν τε καί τάξιν, καί τήν ἐπιβάλλουσαν αὐτῷ χάριν τοῦ Πνεύματος, μεταλαμβανέτω τοῦ θείου Λόγου κατά τήν ἑκάστου μέλους ἐπίνοιαν. Οἷον κεφαλῆς μέν ὁ ἐξ ἀναποδείκτων ἀρχῶν ἀφέτους παντελῶς ἔχουσαν τούς περί θεολογίας λόγους πίστιν κεκτημένος μεταλήψεται, ἐξ ἧς τό πᾶν σῶμα τῶν ἀρετῶν τε καί τῶν γνώσεων συμβιβαζόμενον αὔξει τήν πνευματικήν αὔξησιν. Ὤτων δέ μεταλήψεται ὁ τούς θείους λόγους πνευματικῶς μετ᾿ ἐπιστήμης ὑποδεχόμενος, καί εὐπειθής καί ὑπήκοος Θεῷ δι᾿ αὐτούς μέχρι θανάτου διά τῶν ἔργων γινόμενος· ὀφθαλμῶν δέ, ὁ τήν κτίσιν πνευματικῶς κατανοῶν, καί πάντας τούς κατ᾿ αἴσθησίν τε καί νοῦν λόγους ἀπροσκόπως εἰς μίαν δόξης Θεοῦ συνάγων ἐκπλήρωσιν. Στήθους δέ μεταλήψεται ὁ τήν καρδίαν θεολογικῶν πληρώσας θεωρημάτων, κατά τόν μέγαν εὐαγγελιστήν Ἰωάννην, καί πηγῆς ἀεννάου δίκην τόν περιεκτικόν τῆς τοῦ παντός προνοίας εὐσεβῶς προχέων τοῖς μανθάνουσι λόγον τε καί τρόπον.","english":"Knowing, therefore, that we possess the natural longing for God that was spoken of before, this great teacher exhorts and calls all through his teaching to the spiritual food of the Lamb slain for us, and he suggests that we keep clearly and profitably the harmony of his members—of the Lamb, that is—unbroken and unmixed, so that we may not be condemned as tearing apart and rending the well-ordered harmony of the divine body, or as eating the flesh of the Lamb and Word boldly, beyond our power, or impiously, against our power; but let each one, according to his own power and order and the grace of the Spirit that falls to him, partake of the divine Word according to the meaning of each member. For example, the head: he who has acquired a faith in matters of theology that is wholly free, from unproven principles, will partake of it, from which the whole body of virtues and knowledges, being joined together, grows with spiritual growth. The ears: he who receives the divine words spiritually with knowledge, and becomes obedient and subject to God through them, through works, unto death. The eyes: he who contemplates creation spiritually, and without stumbling gathers all the principles perceived by sense and by mind into one fulfillment of the glory of God. The breast: he who has filled his heart with theological contemplations, according to the great evangelist John, and, like an ever-flowing spring, piously pours out to those who learn the comprehensive word of the providence of the universe, both in word and in manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Χειρῶν δ᾿ αὖ μεταλαμβάνει δεόντως ὁ μηδέν τῶν κατ᾿ ἐντολήν ἀνειμένως ἔργων καί ἠμελημένως ἐπιτελῶν, ἀλλ᾿ ὅλην ἔχων ἑτοίμην καί εὔτονον πρός ἐκπλήρωσιν τῶν θείων νόμων τῆς ψυχῆς τήν κατά τήν πρᾶξιν ἐνέργειαν· κοιλίας δέ, ὀ τό γόνιμον τῆς ψυχῆς ἀείβλυστον ἔχων, καί πληθυνόμενος τοῖς πνευματικοῖς θεωρήμασι, καί ἀκατάσβεστον τόν καυστικώτατον τῆς πρός τήν θείαν συνουσίαν ἀπαθοῦς ἐφέσεως ἔρωτα κεκτημένος. Ἐνδοσθίων δέ μεταλήψεται προσηκόντως, ὁ τῇ κρυφιωτέρᾳ ζητήσει τε καί γνώσει τοῦ νοῦ τά βάθη τοῦ Θεοῦ διερευνώμενος, καί ἀποῤῥήτων ἐμφορούμενος μυστηρίων. Τολμήσει τι μεῖζον ὁ λόγος. Τῶν κάτω τοῦ Λόγου μερῶν μεταλαμβανέτω σωφρόνως, ὁ λογικῶς κατά τῆς ὕλης ἱστάμενος, καί παντάπασιν ἀμόλυντον μετά τῆς ψυχῆς τήν σάρκα διατηρῶν, καί ὅλον ἀπαραλείπτως αὐτῇ τόν\n\nΛόγον ταῖς ἀρεταῖς διαμορφῶν σάρκα γενόμενον. Μηρῶν δέ μεταλήψεται ὁ τόν λόγον ἐπικείμενον ἔχων τῷ τῆς ψυχῆς παθητικῷ μέρει, καί παντελῶς ἐκτέμνων αὐτῆς τήν πρόσυλον κίνησιν· γονάτων δέ, ὁ πρός τούς κειμένους καί ἀσθενοῦντας τῇ πίστει συμπαθῶς κατά πρόνοιαν ἐπικλινόμενος, καί τήν πρός ἡμᾶς τοῦ Λόγου μιμούμενος συγκατάβασιν. Κνημῶν δέ καί ποδῶν μεταλαμβανέτω πρός τούτοις, ὁ ἐπί τῆς πίστεως καί τῆς ἀρετῆς καί τῆς γνώσεως ἀσαλεύτους ἔχων τῆς ψυχῆς τάς βάσεις καί ἀκλονήτους, καί κατά σκοπόν πρός τό βραβεῖον τῆς ἄνω κλήσεως ἐπειγόμενος, καί τῆς ἀγνοίας τά ὄρη καί τούς βουνούς τῆς κακίας ὑπερπηδῶν μετά τοῦ Λόγου καί διαλλόμενος.","english":"He rightly partakes of the hands, in turn, who fulfills none of the works according to the commandment in a slack and negligent manner, but who keeps the whole active energy of the soul in the practical life ready and vigorous for the fulfillment of the divine laws. And he partakes of the belly, who keeps the ever-gushing generative power of the soul, and is multiplied by spiritual contemplations, and possesses the most burning and inextinguishable love of the passionless longing for union with the divine. And he will worthily partake of the inward parts, who by the more secret inquiry and knowledge of the mind searches out the depths of God and is filled with ineffable mysteries. The word will dare something greater. Let him who stands rationally against matter partake soberly of the lower parts of the Word, and who keeps the flesh together with the soul altogether undefiled, and who without omission forms in it the whole Word through the virtues, having become flesh. And he will partake of the thighs, who has the word resting upon the passionate part of the soul, and who utterly cuts off its material motion. And of the knees, he who in providence compassionately bends down to those who lie sick in faith, and who imitates the condescension of the Word toward us. And let him partake, in addition to these, of the shins and feet, who keeps the foundations of the soul unshaken and unmoved in faith and virtue and knowledge, and who hastens according to his goal toward the prize of the upward calling, and who leaps over the mountains of ignorance and the hills of wickedness with the Word and springs across them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Ἀλλά τίς δυνήσεται πάσας τοῦ Σωτῆρος ἡμῶν Θεοῦ τάς δι᾿ ἡμᾶς ἐπινοίας ἐξαριθμῆσαι καθ᾿ ἅς ἐδώδιμον ἑαυτόν καί μεταληπτόν ἀναλόγως ἑκάστῳ πεποίηκεν. Ἔτι γάρ ἔχει πρός τούτοις πᾶσιν ὁ Κύριος βοστρύχους, καί ῥῖνας, καί χείλη, τράχηλόν τε, καί ὤμους, καί δακτύλους, καί ὅσα τῆς ἡμετέρας κατασκευῆς ἐπ᾿ αὐτοῦ λέγεται τροπολογικῶς. Ὧν προσφυῶς τε καί εὐχρήστως μεταλαμβάνουσιν οἱ πρός ἕκαστον καί δι᾿ ἑκάστου μέλους σημαινόμενον πνευματικόν μεταποιούμενοι λόγον. Οὕτως ὁ ἀμνός τοῦ Θεοῦ βιβρώσκεται, κατά τόν ἅγιον τοῦτον καί μέγαν διδάσκαλον, καί εἰς πέψιν πνευματικήν ἀναδίδοται, μεταποιῶν πρός ἑαυτόν τῷ πνεύματι τούς μεταλαμβάνοντας, ἕκαστον αὐτῶν εἰς τόν τοῦ βρωθέντος ὑπ᾿ αὐτοῦ πνευματικῶς μέλους τόπον κατά τήν θέσιν τῆς σωματικῆς ἁρμονίας ἐνάγων τε καί μετατιθέμενος, ὥστε φιλανθρώπως τόν ἐν τοῖς ὅλοις λόγον τοῖς πράγμασιν οὐσίαν γίνεσθαι τόν μόνον ὑπέρ φύσιν καί λόγον.\n\nΡΚΒ (122)...». ΝΕΚΡΩΣΑΣ ΤΑ ΜΕΛΗ ΤΑ ΕΠΙ ΤΗΣ ΓΗΣ, ΚΑΙ ΤΗΝ ΖΩΝΗΝ ΙΩΑΝΝΟΥ ΜΙΜΟΥΜΕΝΟΣ..».","english":"But who will be able to enumerate all the conceptions of our Savior God, devised for our sake, according to which he has made himself edible and partaken of in a manner analogous to each person? For besides all these, the Lord still has locks of hair, and nostrils, and lips, a neck, and shoulders, and fingers, and whatever else of our own constitution is spoken of in him by way of trope. Of these those partake fittingly and profitably who are transformed into the spiritual meaning signified by each member and through each member. Thus the Lamb of God is eaten, according to this holy and great teacher, and is assimilated into spiritual digestion, transforming those who partake of him to himself in the Spirit, leading and transferring each of them to the place of the member that he has spiritually eaten, according to the position of the bodily harmony, so that in his love for humanity the Logos in all things becomes substance to the things, he who alone is beyond nature and reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":54,"ref":"p54","source":"Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό· «Νεκρώσας τά μέλη τά ἐπί τῆς γῆς, καί τήν ζώνην Ἰωάννου μιμούμενος, τοῦ ἐρημικοῦ καί προδρόμου καί μεγάλου τῆς ἀληθείας κήρυκος».\n\nὉ τήν Ἰωάννου ζώνην μιμούμενός ἐστιν ὁ τῇ δυνάμει τοῦ λόγου τό γόνιμον τῆς ψυχῆς διά γνώσεως πρακτικῶς ἐπισφίγγων, καί ἀδιάχυτον αὐτό πρός τήν ὕλην διαφυλάττων. Ἐρημικός δέ ἐστιν ὁ παθῶν καθαρεύουσαν τήν ἕξιν κτησάμενος. Πρόδρομος δέ ὁ διά τῆς γνησίας μετανοίας τήν ἐπακολουθοῦσαν αὐτῇ δικαιοσύνην, καί διά τῆς φαινομένης ἀρετῆς τήν ἐπιδημεῖν αὐτῶν μέλλουσαν γνῶσιν προμηνύων. Μέγας δέ τῆς ἀληθείας κῆρύξ ἐστιν ὁ τῷ οἰκείῳ βίῳ τόν ὑπ᾿ αὐτοῦ λαλούμενον τῆς διδασκαλίας λόγον πιστούμενος. ΡΚΓ (123)...»....ΠΕΜΠΕΤΑΙ... ΑΧΑΛΚΩ ΚΑΙ ΑΡΑΒΔΩ ΚΑΙ ΜΟΝΟΧΙΤΩΝΙ, ΕΤΙ ΚΑΙ ΓΥΜΝΟΠΟΔΕΙΝ..».\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό· «Καί εἴ τις μαθητής ἐπί τό Εὐαγγέλιον πέμπεται, φιλοσόφως καί ἀπερίττως· ὅν δεῖ πρός τῷ ἀχάλκῳ καί ἀράβδῳ καί μονοχίτωνι, ἔτι καί γυμνοποδεῖν, ἵνα φανῶσιν οἱ πόδες ὡραῖοι τῶν εὐαγγελιζομένων εἰρήνην».","english":"From the same discourse, on the text: \"Having put to death the members that are upon the earth, and imitating the belt of John, the desert-dweller and forerunner and great herald of the truth.\"\n\nHe who imitates the belt of John is the one who, by the power of the word, practically tightens the generative faculty of the soul through knowledge, and keeps it undiffused toward matter. And a desert-dweller is he who has acquired his disposition pure from the passions. And a forerunner is he who, through genuine repentance, foretells the righteousness that follows upon it, and through the virtue that appears, the knowledge that is about to dwell in them. And a great herald of the truth is he who by his own life confirms the word of teaching spoken by him. 123... \"He is sent... without bronze and without staff and with a single tunic, and further also to go barefoot.\"\n\nFrom the same discourse, on the text: \"And if any disciple is sent to the Gospel, let him go in a philosophical and unadorned manner; who, besides being without bronze and without staff and with a single tunic, must also go barefoot, so that the feet of those who proclaim peace may appear beautiful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Εὐαγγέλιόν ἐστιν ὁ περί τῆς τοῦ Θεοῦ βασιλείας ὑψηλότερος λόγος· βασιλεία δέ ἐστι Θεοῦ ἡ πάσης ὕλης καί πασῶν τῶν κατ᾿ αὐτήν φαντασιῶν καθαρεύουσα λῆξις. Μαθητής οὖν ἐπί τό Εὐαγγέλιον πεμπόμενος εἰκότως ἐστίν ὁ τοῖς τρόποις παντελῶς τήν πρός τόν κόσμον τοῦτον ἐπιδεικνύμενος ἀλλοτρίωσιν τῷ τε ἀχάλκῳ καί ἀράβδῳ καί μονοχίτωνι, τήν τε φιλαργυρίαν καί τόν θυμόν ἤ τήν ἐπι δυναστεία\n\nτινί πεποίθησιν ἑαυτοῦ περικόψας, ἀτέχναστόν τε καί ἄπλαστον καί μονότροπον καί πάσης ἐλευθέραν διπλόης τήν ἠθικήν, ὥσπερ ἕν χιτώνιον, μετιών φιλοσοφίαν, μηδέν τό σύνολον νεκρότητος τῷ ἴχνει τῆς ψυχῆς, ὥσπερ ὑπόδημα, σύμβολον ἐναφείς, οἷα τῆς μεγάλης εἰρήνης ὑπάρχων ἄγγελος, καί τῆς μηκέτι φοβουμένης τόν ἐκ τῶν παθῶν πόλεμον, μηδέ θάνατον σώματος ὑποστελλομένης καταστάσεως κῆρυξ, ὥστε δύνασθαι τούς εἰς αὐτόν συνετῶς ὁρῶντας ἐκ τῆς καθ᾿ ἀρετήν περί τόν βίον ἀναλλοιώτου ταὐτότητος τήν ἐν ἀγγέλοις περί Θεόν εὐπρεπεστάτην εἰκονίζεσθαι πολιτείαν τε καί εὐστάθειαν. ΡΚΔ (124). ΑΛΛΟ ΕΙΣ ΤΟ ΑΥΤΟ ΘΕΩΡΗΜΑ Ἄλλο εἰς τό αὐτό θεώρημα.","english":"The Gospel is the higher word concerning the kingdom of God; and the kingdom of God is the lot that is pure from all matter and from all the phantasies that arise from it. Therefore he who is sent to the Gospel is reasonably a disciple who displays in his manners a complete alienation from this world, both by being without bronze and without staff and wearing a single tunic, and who has cut off love of money and anger, or his confidence in some dominion over others, and who pursues a moral philosophy that is uncontrived and unfeigned and single in its manner and free from all duplicity, as though one single garment, leaving behind in the track of his soul nothing at all of deadness, as though a sandal—a symbol—since he is an angel of the great peace, and a herald of the state that no longer fears the war that comes from the passions, nor shrinks back from the death of the body, so that those who look upon him with understanding may, from the unalterable sameness of his life according to virtue, be imaged with the most seemly citizenship and stability that is among the angels in relation to God. 124. Another on the same contemplation. Another on the same contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Ἤ μήποτε διά τό ἁπλῶς εἰπεῖν, καί κατά μίμησιν τῆς Ἰωάννου ζώνης, καί πάλιν εὐαγγελικῶς δύνασθαι τό Πάσχα ἐσθίεσθαι, τάς τε διαφοράς τῶν μεταλαμβανόντων καί τούς τρόπους αὐτοῦ τοῦ Πάσχα διδασκαλικῶς ὁ Πατήρ παρηνίξατο. Τρία γάρ Πάσχα παραδίδωσιν ὁ Παλαιᾶς Γραφῆς λόγος, ἕν κατά τήν Αἴγυπτον ἐπιτελούμενον, καί ἕτερον κατά τήν ἔρημον, καί τό ἄλλο κατά τήν γῆν τῆς ἐπαγγελίας. Ἡ μέν οὖν Αἴγυπτος κατά μίαν τῶν περί αὐτήν ἐπινοιῶν ἀλληγορουμένη τοῦτον δηλοῖ τόν κόσμον, ἡ δέ ἔρημος ὡσαύτως κατά μίαν τῶν ἐπ᾿ αὐτῆς θεωριῶν τήν μετά θάνατον κατάστασιν τῶν ψυχῶν ἀλληλογορικῶς ὑποφαίνει, ἡ δέ γῆ τῆς ἐπαγγελίας τόν μέλλοντα προτυποῖ. Τρεῖς γάρ τόποι καί καταστάσεις εἰσίν ἐν οἷς οἱ ἄνθρωποι γινόμεθα· οὗτος ὁ ἐν ᾧ τό εἶναι λαμβάνοντες γεννώμεθα κόσμος, καί ὁ μετά θάνατον ἐν ᾧ ἐντεῦθεν ἀπιόντες γινόμεθα τόπος, καί ὁ μέλλων αἰών, ἐν ᾧ μετά ψυχῶν συγκλειόμεθα καί σωμάτων. Ἐφ᾿ ὅσον οὖν χρόνον ἐσμέν ἐν τῷ κόσμῳ τούτῳ, ἐν Αἰγύπτῳ ἄγομεν τό Πάσχα, τῶν καθ᾿ ἁμαρτίαν κηλίδων ἐκκαθαιρόμενοι· ἐπάν δέ ταύτην διά θανάτου περάσωμεν τήν ζωήν, ὡς ἐν ἐρήμῳ πάλιν ἄγομεν ἕτερον Πάσχα, τρανοτέρους τούς τῶν ὄντων λόγους, χωρίς συμβόλων καί αἰνιγμάτων καί τῆς δι᾿ αἰσθήσεως ποικιλίας, νοητῶς τε καί ἀσωμάτως μανθάνοντες·","english":"Unless perhaps, because he spoke simply and in imitation of John's belt, and again in a gospel manner to be able to eat the Passover, the Father hinted in a teaching manner at the differences among those who partake and the modes of the Passover itself. For the word of the Old Scripture hands down three Passovers: one celebrated in Egypt, another in the desert, and the other in the land of promise. Egypt, then, allegorized according to one of the conceptions concerning it, signifies this world; the desert likewise, according to one of the contemplations upon it, allegorically indicates the state of souls after death; and the land of promise prefigures the age to come. For there are three places and states in which we men come to be: this world, in which, receiving being, we are born; the place after death, in which we come to be as we depart from here; and the age to come, in which we are enclosed together with souls and bodies. Therefore, for as long as we are in this world, we keep the Passover in Egypt, being cleansed of the stains of sin; but when we have crossed over this life through death, as in a desert we again keep another Passover, learning more clearly the reasons of beings, without symbols and riddles and the variety that comes through sense perception, in a noetic and incorporeal manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"καί αὖθις κατά τόν μέλλοντα τῶν θείων ἀπαγγελιῶν αἰῶνα ἑορτάζομεν τό Πάσχα, τόν ἀκρότατον ἀμέσως ἐσθίοντες τῆς σοφίας λόγον, πρός ὅν μεταποιηθέντες κατά χάριν θεούμεθα, τήν πρός ἄλλο Πάσχα διάβασιν καθ᾿ ὁτιοῦν ἄλλην οὐκ ἔχοντες, πλήν ὅτι καί ἐνταῦθα παροῦσιν ἡμῖν δυνατόν ἐστι πρός τήν ἑκάστου κατάστασιν εἰκονισθῆναι τῶν εἰρημένων τόπων τόν ἰδιότητα. Ὁ γάρ ἑκάστου ἡμῶν βίος χαρακτηριστικός ἐστί τοῦ ἐν ᾧ ἐστι τόπου. Οἷον, εἰ μέν τήν πρακτικήν ἀνδρικῶς μετερχόμεθα φιλοσοφίαν, ἐν Αἰγύπτῳ τό Πάσχα καλῶς ἐπιτελοῦμεν, μετά τῶν Αἰγυπτίων μέν ὑπάρχοντες, οὐκ Αἰγύπτιοι δέ τυγχάνοντες, ὡς ἐν σαρκί μέν ὄντες, οὐ κατά σάρκα δέ στρατευόμενοι. Εἰ δέ τήν φυσικήν ἐν πνεύματι θεωρίαν εὐσεβῶς ἐξασκούμεθα, ὅπλα τῷ Θεῷ δυνατά τάς τῆς ψυχῆς ποιούμενοι δυνάμεις, πρός καθαίρεσιν μέν ὀχυρωμάτων καί παντός ὑψώματος ἐπαιρομένου κατά τῆς γνώσεως τοῦ Θεοῦ, θεωρίαν δέ τῶν ἐν τοῖς οὖσι πνευματικῶν λόγων, ὥσπερ γυμνοί σώματος καί τῆς κατά τήν αἴσθησιν ἀπατηλῆς φαντασίας ἐλεύθεροι, τήν πρός τάς θείας ἐπαγγελίας γνωστικῶς ποιούμενοι πορείαν, ἐσμέν ἐν τῇ ἐρήμῳ, τῇ παθῶν λέγω, καί πάσης ὑλικῆς φαντασίας καθαρευούσῃ καταστάσει. Εἰ δέ τήν θεολογικήν μυσταγωγίαν ἀῤῥήτοις νοός κινήμασι μορφαζόμεθα, τί τό πλάτος καί μῆκος καί βάθος καί τό ὑπερβάλλον εἰς ἡμᾶς μέγεθος τῆς τοῦ Θεοῦ σοφίας κατά τό ἐφικτόν ἀνθρώποις οὐκ ἀγνοοῦντες, ἐσμέν ἐν τῇ γῇ τῆς ἐπαγγελίας. Τήν πρακτικήν οὖν, καί τήν φυσικήν, καί τήν θεολογικήν φιλοσοφίαν οἶμαι διά τῆς διαιρέσεως τῶν τριῶν προσώπων τόν","english":"And again, in the age to come of the divine promises, we celebrate the Passover, eating directly the highest word of wisdom, transformed in accordance with it and deified by grace, having no other passage to another Passover in any other respect, except that even here, while we are present, it is possible to be imaged according to each one's state by the particular character of the places mentioned. For the life of each of us is characteristic of the place in which it is. For example, if we pursue the practical philosophy courageously, we celebrate the Passover well in Egypt, being with the Egyptians but not being Egyptians, as being in the flesh but not warring according to the flesh. But if we piously practice the natural contemplation in the Spirit, making the powers of the soul weapons mighty for God, for the destruction of strongholds and every high thing exalted against the knowledge of God, and for the contemplation of the spiritual principles in created things, as if naked of the body and free from the deceptive fantasy of sense perception, making our journey to the divine promises in a gnostic manner, we are in the desert—I mean the state purified of passions and of every material fantasy. But if we form the theological mystagogy by ineffable movements of the mind, not ignorant, as far as is attainable by humans, of what is the breadth and length and depth and the surpassing magnitude toward us of the wisdom of God, we are in the land of promise. The practical, then, and the natural, and the theological philosophy I think, through the division of the three persons, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"διδάσκαλον παραινίττεσθαι, δι᾿ ὧν ἀναλόγως ἕκαστος κατά τήν ὑποῦσαν αὐτῷ δύναμιν τό νοητόν ἐσθίει Πάσχα.\n\nΡΚΕ (125)...». ΕΙ ΤΙΣ ΕΙ ΡΑΧΗΛ Ή ΛΕΙΑ,... ΤΑ ΕΙΔΩΛΑ ΚΛΕΨΟΝ ΑΠΕΡ ΑΝ ΕΥΡΗΣ ΤΟΥ ΣΟΥ ΠΑΤΡΟΣ..».\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό· «Εἰ μέν τις εἶ ῾Ραχήλ ἤ Λεία, ψυχή πατριαρχική καί μεγάλη, καί τά εἴδωλα κλέψον ἅπερ ἄν εὕρῃς τοῦ σοῦ πατρός, οὐχ ἵνα φυλάξῃς, ἀλλ᾿ ἵνα ἀφανίσῃς· εἰ δέ Ἰσραηλίτης σοφός, πρός τήν γῆν τῆς ἐπαγγελίας μετένεγκαι».\n\n῾Ραχήλ μέν, ὥς φασιν, ἀμνάς ἤ ποιμαίνουσα ἑρμηνεύεται, ἡ δέ Λεία, κοπουμένη ἤ κόπωσις ἑρμηνεύεται. Ποιμαίνεται οὖν καί ποιμαίνει καί ἄγεται καί ἄγει ἡ ῾Ραχήλ, κατά τήν τῆς προσηγορίας δύναμιν. ῾Ραχήλ οὖν ἐστι πᾶσα ψυχή θεωρητική, ἡ τῷ νόμῳ τοῦ θεοῦ ὡς ἀμνάς ποιμαινομένη τε καί ἀγομένη, καί κατά τόν νόμον τοῦ Θεοῦ τοῖς κατά πρᾶξιν θεσμοῖς ποιμαίνουσά τε καί ἄγουσα αὐτῆς τά κινήματα καί τά διανοήματα, καί τά πάθη τῆς σαρκός τῷ γονίμῳ τῆς ἀρετῆς ὑποτάσσουσα τέως, καί οὕτως μετά τήν εἰς γνῶσιν εἴσοδον παντελῶς ἀφανίζουσα. Λεία δέ ἐστι πᾶσα ψυχή πρακτική, τήν ὑπέρ ἀρετῆς ἔχουσα κόπωσιν, ἥν μάλιστα πρώτην πᾶς τις τήν θείαν μετιών φιλοσοφίαν γαμικῶς εἰσοικίζεται. Ἰσραηλίτης δέ σοφός ἐστι νοῦς θεωρητικός τά τοῦ αἰῶνος τούτου νοήματα πρός τήν χώραν τῆς γνώσεως μεταβιβάζων κατά τόν μέγαν ἐκεῖνον Ἰακώβ, τόν πάντα τά τοῦ Λάβαν πρός τήν γῆν τῶν Πατέρων μετακομίσαντα.","english":"to exhort the teacher, through which each, in proportion to the power present in him, eats the intelligible Passover.\n\nRKΕ (125)...». IF YOU ARE RACHEL OR LEAH,... STEAL THE IDOLS WHATEVER YOU FIND OF YOUR FATHER..».\n\nFrom the same discourse, on the text: «If you are Rachel or Leah, a patriarchal and great soul, steal the idols whatever you find of your father, not that you may keep them, but that you may destroy them; but if you are a wise Israelite, transfer them to the land of promise».\n\nRachel, as they say, is interpreted as a lamb or shepherding, and Leah is interpreted as laboring or labor. So Rachel is shepherded and shepherds, is led and leads, according to the force of the name. Rachel, then, is every contemplative soul, which is shepherded and led by the law of God as a lamb, and which by the law of God shepherds and leads its own movements and thoughts by the ordinances pertaining to practice, and for a time subjects the passions of the flesh to the fruitfulness of virtue, and thus after the entrance into knowledge utterly destroys them. And Leah is every practical soul, which has labor for the sake of virtue, which especially, as the first thing, anyone pursuing divine philosophy receives as a wife and brings into his house. And a wise Israelite is a contemplative intellect, which transfers the thoughts of this age to the region of knowledge, after the manner of that great Jacob, who moved all the things of Laban to the land of the Fathers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Καθάπερ γάρ ἐκεῖνος ὁ θαυμαστός Ἰακώβ ἱστορικῶς τάς ῥάβδους λεπίσας καί ὑποθείς ταῖς ληνοῖς τῶν ὑδάτων πρός αὐτάς ἐγκισσᾷν ἐποίει τά πίνοντα πρόβατα, οὕτω καί πᾶς ἐν Πνεύματι σοφώτατος νοῦς τῆς περικειμένης ὕλης τούς τῶν ὄντων θειοτέρους λόγους ἀπογυμνώσας, καί τοῖς κατά τήν θεωρίαν τρόποις τῆς γνώσεως ὑποθέμενος, τήν τῶν ἀσωμάτων κατάστασιν μορφοῦσθαι, τούς τε μανθάνοντας πάντας καί τά τῆς ἑαυτοῦ ψυχῆς ἐκδιδάσκει κινήματα. Πατριάρχης οὖν τῶν μέν διά πρακτικῆς κοπώσεως τήν ἀρετήν κατορθούντων ἐστίν ἡ Λεία, τῶν δέ διά τῆς φυσικῆς θεωρίας τήν ἀρετήν λογικῶς μετιόντων ἐστίν ἡ ῾Ραχήλ, ὡς εὐπειθῶς ἀγομένη τῷ νόμῳ τοῦ Θεοῦ καί πράως κατ᾿ αὐτόν ἄγουσα. Τῶν δέ κατά θεωρίαν πνευματικήν τό ὕψος μεταδιωκόντων τῆς γνώσεως, Ἰακώβ ὁ πανεύφημος, τῶν μή τά φαινόμενα καθώς φαίνονται παντελῶς, ἀλλά καθώς νοοῦνται, θεωμένων τε καί γινωσκόντων, καί μετά τῶν ἐν τούτοις νοημάτων πλουσίως πρός τήν ἄύλον καί ἀσώματον μεταβιβαζομένων γνῶσιν.","english":"For just as that wonderful Jacob, in the historical account, peeled the rods and placed them beneath the troughs of water, causing the sheep that drank to conceive by looking at them, so too every mind most wise in the Spirit, having stripped bare the more divine principles of beings from the matter that surrounds them, and having placed them beneath the modes of knowledge pertaining to contemplation, brings about the formation of the constitution of incorporeal things, and teaches all who are learning, as well as the movements of his own soul. Therefore, Leah is the patriarch of those who achieve virtue through practical toil, while Rachel is the patriarch of those who pursue virtue rationally through natural contemplation, as she is led obediently by the law of God and leads gently according to it. And of those who pursue the height of knowledge through spiritual contemplation, the all-praised Jacob is the patriarch—of those who contemplate and know things not entirely as they appear but as they are understood, and who, together with the concepts in these things, are transferred richly to immaterial and incorporeal knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"ΡΚ (126)...». ΑΝ ΣΙΜΩΝ ΗΣ ΚΥΡΗΝΑΙΟΣ, ΤΟΝ ΣΤΑΥΡΟΝ ΑΡΟΝ ΚΑΙ ΑΚΟΛΟΥΘΗΣΟΝ»\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό· «Ἄν Σίμων ᾖς Κυρηναῖος, τόν σταυρόν ἆρον καί ἀκολούθησον».\n\nΣίμων μέν ὑπακοή, Κυρηναῖος δέ ἑτοιμότης, ὥς φασιν, ἑρμηνεύεται. Πᾶς οὖν ἕτοιμος πρός ὑπακοήν τοῦ Εὐαγγελίου, καί προθύμως διά νεκρώσεως τῶν ἐπί γῆς μελῶν τήν ὑπέρ ἀρετῆς κατά τήν πρακτικήν φιλοσοφίαν ὑπερχόμενος κάκωσιν, Σίμων γέγονε Κυρηναῖος, ἑκούσιον μετερχόμενος ἀρετήν, ἐπ᾿ ὤμων τε τόν σταυρόν ἔχων καί ἀκολουθῶν τῷ Χριστῷ ἀνεσταλμένην παντελῶς τῆς γῆς τοῦ κατά Θεόν βίου τήν ἀγωγήν ἐπιδεικνύμενος.\n\nΡΚΖ (127)...». ΕΑΝ ΣΥΣΤΑΥΡΩΘΗΣ ΩΣ ΛΗΣΤΗΣ, ΩΣ ΕΥΓΝΩΜΩΝ ΤΟΝ ΘΕΟΝ ΓΝΩΡΙΣΟΝ»\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό· «Ἐάν συσταυρωθῇς ὡς ληστής, ὡς εὐγνώμων τόν Θεόν γνώρισον».\n\nΛηστής ἐστιν εὐγνώμων συσταυρούμενος τῷ Χριστῷ πᾶς ἄνθρωπος ὑπέρ ἁμαρτιῶν πάσχων κακῶς ὡς ὑπεύθυνος, τῷ ἀνευθύνως δι᾿ αὐτόν κακοπαθοῦντι Λόγῳ συγκακοπαθῶν καί φέρων μετ᾿ εὐχαριστίας, καί τόν κατά πρόνοιαν τῆς δικαίας κρίσεως Λόγον συνόντα γνωρίζον, καί ὁμολογῶν τήν ὑπέρ ὧν πάσχει κακῶς αἰτίαν, καί αἰτιῶν ὥσπερ αὐτῷ τοῦ πάθους ἐκοινώνησεν ἀνεύθυνος ὤν ὁ λόγος, οὕτω δι᾿ ἑαυτόν τόν λόγον τῆς οἰκείας εὐπαθείας ἀναξίῳ τυγχάνοντι μεταδοῦναι, καί τήν ἐκ περιστάσεως νέκρωσιν εἰς ἑκούσιον αὐτοῦ ἀρετήν διά τήν εὐγνωμοσύνην λογίσασθαι, ἡνίκα τῆς προνοίας τά σοφά τοῦ λόγου προκαλύμματα πέρας λαβόντα τῆς αὐτοῦ βασιλείας τό φῶς φανῇ τό ἀπρόσιτον.","english":"If you are Simon the Cyrenian, take up the cross and follow.\n\nFrom the same discourse, on the text: \"If you are Simon the Cyrenian, take up the cross and follow.\"\n\nSimon is interpreted as obedience, and Cyrenian, as they say, as readiness. Everyone, then, who is ready for obedience to the Gospel, and who eagerly, through the mortification of the members that are upon the earth, passes beyond the hardship that comes for the sake of virtue according to the practical philosophy, has become a Simon the Cyrenian, pursuing virtue of his own free will, having the cross upon his shoulders and following Christ, showing forth a manner of life according to God wholly raised up from the earth.\n\nIf you are crucified together with him as a thief, acknowledge God as one who is grateful.\n\nFrom the same discourse, on the text: \"If you are crucified together with him as a thief, acknowledge God as one who is grateful.\"\n\nEvery man who suffers evil for the sake of his sins, as one who is guilty, is a grateful thief crucified together with Christ, suffering together with the Word who suffers evil uncondemned on his account, and bearing it with thanksgiving, and acknowledging the Word who is present through the providence of righteous judgment, and confessing the cause for which he suffers evil, and reckoning that just as the Word shared his passion though he was uncondemned, so he should impart the reason of his own well-being to him who is unworthy, and by his gratitude reckon the mortification that comes from circumstances as voluntary virtue for his sake, when the wise veils of the providence of the Word have reached their end and the unapproachable light of his kingdom appears.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Οὕτω περιίσταται αὐτῷ πάσχοντι δι᾿ ἁμαρτίας ἡ ἐκ περιστάσεως τῶν μελῶν τοῦ σώματος νέκρωσις, δι᾿ εὐγνώμονος εὐχαριστίας εἰς αὐθαίρετον ἀρετήν μεταπίπτουσα, καθ᾿ ἥν τῶν καθ᾿ ἁμαρτίαν πολλῶν ἀπολυόμενος ὀφλημάτων μετά τοῦ Λόγου δικαίως εἴσεισιν εἰς τήν χώραν τῆς γνώσεως, φημί δέ τόν παράδεισον, ἐν ᾗ γενόμενος γνώσεται τήν αἰτίαν τῆς ἐν ᾗ καθείργμεθα νῦν καταδίκης και κακοπαθείας. Ληστής δέ ἀγνώμων ἐστίν ὁ δι᾿ ἁμαρτίας πάσχων κακῶς ὡς ὑπεύθυνος, καί μή γνωρίζων διά φιλαπεχθήμονα γνώμην τόν ἀνευθύνως ὑπέρ φιλανθρωπίας αὐτῷ συμπάσχοντα τῆς δικαιοσύνης Λόγον, ἀλλά βλασφήμως ἀποπεμπόμενος τόν ἐπ᾿ αὐτῷ κατά πρόνοιαν δικαίως ὁρισθέντα τῆς κρίσεως λόγον, ὅς ἐπειδή μή ἐγνώρισε τόν ἀτίμως αὐτῷ κατά βούλησιν συγκαταδικασθέντα Λόγον καί ᾐτήσατο χάριν ὧν ἐπλημμέλησεν, ἀφίεται τῆς βασιλείας ἀλλότριος, οὐδεμίαν τοῦ ποτε ταύτης τεύξεσθαι παρά τοῦ Λόγου λαβών ἐπάγγελον. ΡΚΗ (128). ΑΛΛΟΣ ΕΙΣ ΤΟ ΑΥΤΟ ΘΕΩΡΗΜΑ Ἄλλος εἰς τό αὐτό θεώρημα.","english":"Thus, for him who suffers because of sin, the mortification of the members of the body that comes from circumstance is brought to an end, passing over through grateful thanksgiving into voluntary virtue, by which, being released from the many debts incurred by sin, he rightly enters with the Word into the country of knowledge—I mean paradise—in which, once he has come to be there, he will know the cause of the condemnation and misery in which we are now confined. But the ungrateful thief is the one who suffers badly because of sin as one liable, and who does not recognize, through a contentious disposition, the Word of righteousness who suffers with him without liability on account of love for humanity, but blasphemously rejects the reason of judgment justly appointed over him by providence; and since he did not recognize the Word who was condemned with him dishonorably according to his will, and did not ask for grace for the sins he had committed, he is dismissed as a stranger to the kingdom, having received no promise from the Word that he will ever attain it. 128. Another on the same contemplation. Another on the same contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Καί πάλιν λῃστής ἐστιν εὐγνώμων ὁ κἄν ἐπ᾿ αὐτό τό πέρας τῆς παρούσης αὐτῷ γενόμενος ζωῆς ἐλθών εἰς συναίσθησιν τῶν πλημμεληθέντων αὐτῷ, καί γνωρίζων μετά συνέσεως τόν ἐπ᾿ αὐτῷ δικαίως ὡρισμένον ἐνταῦθα τῆς θείας κρίσεως συντελούμενον αὐτῷ λόγον, καί αἰτῶν συγγνώμην εἰλικρινῶς ἐκ βάθους ψυχῆς ὧν ἥμαρτεν. Ἀγνώμων δέ λῃστής ἐστιν ὁ κατ᾿ αὐτό τό πέρας τῆς παρούσης αὐτῷ ζωῆς γενόμενος καί τόν κατά ψῆφον δικαίαν τοῦ Θεοῦ τεθέντα σοφῶς τοῦ μερισμοῦ τῆς ψυχῆς ἀπό τοῦ σώματος νόμον τε καί ὅρον ὡς μή καλῶς δοθέντα διά φιλοζωΐαν μεμφόμενος.\n\nΡΚΘ (129). ΑΛΛΟΣ ΕΙΣ ΤΟ ΑΥΤΟ ΘΕΩΡΗΜΑ Ἄλλο εἰς τό αὐτό θεώρημα.\n\nΚαί πάλιν ἐπειδήπερ ἕκαστος ἡμῶν διπλοῦς ἐστι τήν φύσιν, ἐκ ψυχῆς καί σώματος συνεστώς, λῃστής ἐστιν ὁ καθ᾿ ἑκάτερον τῶν ἐξ ὧν συνέστηκε κατά τήν θατέρου φύσιν νόμον ὑπέρ ἀρετῆς τῷ λόγῳ μυστικῶς συσταυρούμενος, καί τόν μέν τῆς σαρκός νόμον, ὥσπερ ἀγνώμονα λῃστήν τῷ λόγῳ τῆς ἀρετῆς ἀντιπίπτοντα, τόν δέ τοῦ πνεύματος νόμον ὥσπερ λῃστήν ἔχων εὐγνώμονα, καί τόν Σωτῆρα Λόγον διά τῶν κατά τήν πρακτικήν τρόπων, κἄν ἐπίπονοι ὦσιν, ἀποδεχόμενον, ᾧ","english":"And again, the grateful thief is the one who, even having come to the very end of the present life that is his, comes to a sense of the wrongs he has committed against himself, and with understanding recognizes the reason justly defined for him here, being accomplished for him by the divine judgment, and sincerely from the depth of his soul asks forgiveness for the things he has sinned. But the ungrateful thief is the one who, having come to the very end of the present life that is his, blames the law and boundary of the soul's separation from the body, which was wisely appointed by the just vote of God, as though it were not well given, out of love of life.\n\nRKTh (129). Another on the same contemplation. Another on the same contemplation.\n\nAnd again, since each of us is double in nature, composed of soul and body, he is a thief who, in accordance with each of the things of which he is composed, is mystically crucified together with the Word for the sake of virtue according to the law of either nature, having the law of the flesh, as it were an ungrateful thief, resisting the word of virtue, and the law of the spirit, as it were a grateful thief, and receiving the Savior Word through the ways of the practical life, even if they be painful, to whom","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"συνεισέρχεται γεγηθώς εἰς τόν τῆς εὐωχίας τόπον τόν πάσης κατάκορον γνώσεως, τοῦ κατά σάρκα φρονήματος παντελῶς ἀπηλλαγμένος. ΡΛ (130). ΑΛΛΟΣ ΕΙΣ ΤΟ ΑΥΤΟ ΘΕΩΡΗΜΑ Ἄλλο εἰς τό αὐτό θεώρημα.\n\nΚαί αὖθις λῃστής ἐστιν εὐγνώμων ὁ καταξιωθείς συσταυρωθῆναι Χριστῷ διά παντελοῦς καί ὁλοκλήρου τῶν παθῶν νεκρώσεως, 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 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.","english":"He enters rejoicing into the place of feasting that is filled with all knowledge, having been completely freed from the mind-set of the flesh. RL (130). ANOTHER ON THE SAME CONTEMPLATION. Another on the same contemplation.\n\nAnd again, the grateful thief is the one who has been deemed worthy to be crucified together with Christ through the complete and entire mortification of the passions, and who is crucified at his right hand—that is, who passes through every virtue with reason and knowledge, and keeps his life blameless before all people, and has no movement at all of harshness that is discordant with the gentleness of the Word. But the ungrateful thief is the one who, for the sake of glory or of more abundant gain, hypocritically feigns the life according to virtue in outward manners, and who pursues one single flattering word toward those outside in place of all virtue and knowledge, but toward his intimates is altogether crooked in his disposition and hard to approach, whom one must certainly silence with understanding when he blasphemes the way of God. For perhaps he will cease from slandering the Word through his own conduct, at 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 is a sign of the acceptance of the word spoken, namely his silence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Καθ᾿ ἥντινα γοῦν τῶν εἰρημένων θεωρίαν τῷ Χριστῷ συσταυρούμεθα σπουδάσωμεν, ὥς ἐσμεν ἐνταῦθα, τόν συσταυρούμενον ἡμῖν ἱλεώσασθαι Λόγον, καί τήν ἀψευδῆ δέξασθαι κατά συνείδησιν καθαρθεῖσαν τῶν πλησσόντων αὐτήν νοημάτων τῆς ἀναπαύσεως ἐπαγγελίαν, εἴπερ ἡ σήμερον τήν ἐνεστῶσαν τούτου τοῦ αἰῶνος ἡμέραν ἐνδείκνυται (σήμερον γάρ, φησίν, ἔσῃ μετ᾿ 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\nΡΛΑ (131)...». ΚΑΝ ΙΩΣΗΦ ΗΣ Ο ΑΠΟ ΑΡΙΜΑΘΑΙΑΣ, ΑΙΤΗΣΑΙ ΤΟ ΣΩΜΑ ΠΑΡΑ ΤΟΥ ΣΤΑΥΡΟΥΝΤΟΣ»\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό· «Κἄν Ἰωσήφ ᾗς ὁ ἀπό Ἀριμαθαίας, αἴτησαι τό σῶμα παρά τοῦ σταυροῦντος».\n\nΤό σῶμα τοῦ Χριστοῦ ἐστιν ἡ ψυχή, ἤ αἱ ταύτης δυνάμεις, ἤ αἱ αἰσθήσεις, ἤ τό σῶμα τοῦ καθ᾿ ἕκαστον, ἤ τά μέλη τοῦ σώματος, ἤ αἱ ἐντολαί, ἤ αἱ ἀρεταί, ἤ οἱ λόγοι τῶν γεγονότων, ἤ ἁπλῶς εἰπεῖν ἀληθέστερον, ἰδίᾳ τε καί κοινῇ, ταῦτα πάντα καί τούτων ἕκαστόν ἐστι τό σῶμα τοῦ Χριστοῦ. Σταυροῖ δέ τοῦτο, ἤγουν ταῦτα πάντα ὁ διάβολος, ἐν τῷ παραδεξαμένῳ τούτων τήν σταύρωσιν, οὐκ ἐῶν αὐτά, κατά φύσιν ἐνεργεῖσθαι. Ἰωσήφ δέ ἑρμηνεύεται κατά Ἑβραίων φωνήν, Πρόσθεσις· Ἀριμαθία δέ, Ἆρον ἐκεῖνο. Πῶς οὖν;","english":"In whatever contemplation of the things said, then, let us strive to be crucified together with Christ, so that, as we are here, we may propitiate the Word who is crucified together with us, and may receive, with a conscience purified, the true promise of rest from the thoughts that strike it—if indeed “today” indicates the present day of this age (for “today,” he says, “you will be with me in paradise”), while “tomorrow” indicates that of the age to come, in which one must expect no forgiveness of sins, but only the requital of the repayment of each one’s life, according to worth, that is fitting.\n\nRL 131… “And if you are Joseph, the one from Arimathea, ask for the body from the one who is crucifying.”\n\nFrom the same discourse, on: “And if you are Joseph, the one from Arimathea, ask for the body from the one who is crucifying.”\n\nThe body of Christ is the soul, or its powers, or the senses, or the body of each individual, or the members of the body, or the commandments, or the virtues, or the principles of created things, or, to speak more truly and simply, both individually and collectively, all these things and each one of them is the body of Christ. The devil crucifies this—that is, all these things—in the one who has received their crucifixion, not allowing them to be active according to nature. And Joseph, in the Hebrew tongue, is interpreted as “Addition”; and Arimathea, “Take that.” How, then?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Ἄνθρωπος προσθήκας πίστεως ἔχων καί τοῖς κατ᾿ ἀρετήν ηὐξημένος τρόποις, καί πᾶσαν ἀπάτην τῶν ὑλικῶν ἑαυτοῦ περιελόμενος, οὗτος Ἰωσήφ ἐστι πνευματικός, δυνάμενος τό σῶμα λαβεῖν τοῦ Χριστοῦ καί καλῶς ἐνταφιάσαι καί ἐνθεῖναι τῇ ἐκ πίστεως λελατομημένῃ καρδίᾳ, τό τε σῶμα τό ἑαυτοῦ ὡς Χριστοῦ σῶμα διά τήν χάριν, καί τά σώματος μέλη ὅπλα δικαιοσύνης τῷ Θεῷ εἰς ἁγιασμόν ποιούμενος, τάς δέ αἰσθήσεις τοῦ σώματος ὑπουργούς εἶναι τῇ ψυχῇ κατα τόν ἔμφυτον λόγον πρός τήν ἐν πνεύματι φυσικήν θεωρίαν παρασκευάζων, αὐτήν δέ τήν ψυχήν ἰσονομεῖν ταῖς δυνάμεσι\n\nποιῶν πρός τήν τῶν ἀρετῶν ἐκπλήρωσιν, καί ἔτι τήν ψυχήν τε καί τάς αὐτῆς δυνάμεις δουλώσας ταῖς ἐντολαῖς τοῦ Θεοῦ, αὐτάς δέ τάς ἐντολάς φυσικάς τῆς ψυχῆς ἀποδεικνύς ἐνεργείας, καί διά τῆς κατ᾿ ἀρετήν ἀμεταθέτου καί παγίας ἕξεως εἰς κατανόησιν αὖ καί ὑποδοχήν τῶν ἐγκεκρυμμένων ταῖς ἐντολαῖς θειοτέρων λόγων διεγειρόμενος, καί ὥσπερ σινδόνι τινί τοῖς περί τόν αἰῶνα τοῦτον πνευματικοῖς λόγοις περιβάλλειν τόν πρῶτον, ἐξ οὖ καί δι᾿ οὗ καί εἰς ὅν τά πάντα, Λόγον. Ὁ ταύτην οὕτω τηρήσας τήν εὔκοσμον εὐταξίαν, Ἰωσήφ ἐστι, τό μυστικόν σῶμα τοῦ Χριστοῦ μυστικῶς ἐνταφιάζων.","english":"A man who has additions of faith and has grown in the ways of virtue, and who has stripped away from himself every deceit of material things—this man is a spiritual Joseph, able to take the body of Christ and bury it well and lay it in the heart hewn out by faith, and to make his own body as the body of Christ because of grace, and the members of the body weapons of righteousness for God unto sanctification, and to prepare the senses of the body to be servants to the soul according to the innate reason for the natural contemplation in the Spirit, and to make the soul itself equal in rank with the powers for the fulfillment of the virtues, and further to enslave the soul and its powers to the commandments of God, and to show the commandments themselves to be natural energies of the soul, and through the unchangeable and firm habit of virtue to be roused again to understanding and reception of the more divine reasons hidden in the commandments, and, as it were, with a kind of linen cloth—the spiritual reasons concerning this age—to wrap the first Logos, from whom and through whom and to whom are all things. He who has kept this well-ordered order in this way is a Joseph, mystically burying the mystical body of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"ΡΛΒ (132). ΑΛΛΟ ΕΙΣ ΤΟ ΑΥΤΟ ΘΕΩΡΗΜΑ Ἄλλο εἰς τό αὐτό θεώρημα.\n\nΚαί ἔτι συντόμως εἰπεῖν, ὁ πράξει καί θεωρίᾳ τούς περί τοῦ σταυροῦ τοῖς ἀκούουσι θαυμαστῶς λόγους ἀποδιδούς, οὗτος Ἰωσήφ μέν γέγονεν ἄλλος διά τῆς προσθήκης τῶν κατά τήν θεωρίαν ἀγαθῶν εἰς γνῶσιν ἐπαυξήσας πνευματικήν, Ἀριμαθαῖος δέ διά τῆς γνησίας τῶν ἀρετῶν οἰκειότητος κατά τήν πρᾶξιν πᾶσαν τῶν ὑλικῶν ἑαυτοῦ περιτέμνων τήν προσπάθειαν. ΡΛΓ (133). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟ ΑΥΤΟ Ἄλλο θεώρημα εἰς τό αὐτό.\n\nΣταυροῦσι δέ πάλιν τόν Χριστόν οἱ βλασφήμως τούς περί τῆς ἐνσωματώσεως τοῦ Θεοῦ διδάσκοντες λόγους, ἐνταφιάζει δέ πάλιν ὁ τούς περί τῆς σαρκώσεως τοῦ Θεοῦ λόγους μετά παῤῤησίας πᾶσιν εὐσεβῶς ἀνακηρύττων. ΡΛΔ (134)...». ΚΑΝ ΝΙΚΟΔΗΜΟΣ ΗΣ Ο ΝΥΚΤΕΡΙΝΟΣ ΘΕΟΣΕΒΗΣ, ΜΥΡΟΙΣ ΑΥΤΟΝ ΕΝΤΑΦΙΑΣΟΝ»\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό· «Κἄν Νικόδημος ᾗς ὁ νυκτερινός θεοσεβής, μύροις αὐτόν ἐνταφίασον».\n\nΝικόδημός ἐστιν, νυκτερινός θεοσεβής καί μύροις τό σῶμα τοῦ Χριστοῦ ἐνταφιάζων, ὁ κατά διάνοιαν μέν ἐῤῥώμενος εἰς τήν ἐπίγνωσιν τοῦ Χριστοῦ, τήν δέ τῆς πράξεως τῶν ἐντολῶν φιλοτιμίαν ὡς δειλός διά τόν φόβον τῶν Ἰουδαίων (λέγω δέ τῶν παθῶν ἤ τῶν δαιμόνων τάς προσβολάς) φειδοῖ τῆς σαρκός παραιτούμενος, ᾧ μέγα πρός ἀποδοχήν κἄν τό καλά φρονεῖν περί Χριστοῦ καί μή βλασφήμους προΐεσθαι λόγους.","english":"132. Another [scholion] on the same contemplation.\n\nAnd, to speak briefly, he who by practice and contemplation wondrously sets forth to his hearers the words concerning the cross—this man has become another Joseph, having increased to spiritual knowledge through the addition of the good things pertaining to contemplation, and an Arimathean through his genuine affinity with the virtues, circumcising in his practice all his attachment to material things. 133. Another contemplation on the same [passage].\n\nAgain, those who blasphemously teach doctrines concerning the embodiment of God crucify Christ; and again, he who piously and with all boldness proclaims to all the doctrines concerning the incarnation of God buries him. 134. \"...Even if Nicodemus, the night-loving God-fearer, be [there], bury him with spices.\"\n\nFrom the same discourse, on the passage: \"Even if Nicodemus, the night-loving God-fearer, be [there], bury him with spices.\"\n\nNicodemus, the night-loving God-fearer who buries the body of Christ with spices, is the man who is strong in mind for the knowledge of Christ, but who, out of love for the flesh, declines the zeal of practice of the commandments as cowardly because of fear of the Jews (I mean, the assaults of the passions or of the demons)—for whom it is a great thing for acceptance even to think rightly about Christ and not to utter blasphemous words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"ΡΛΕ (135)...». ΚΑΝ ΜΑΡΙΑ ΤΙΣ ΗΣ..., ΚΑΝ ΣΑΛΩΜΗ, ΚΑΝ ΙΩΑΝΝΑ, ΔΑΚΡΥΣΟΝ ΟΡΘΡΙΑ..».\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό· «Κἄν Μαρία τις ᾗς, κἄν ἡ ἄλλη Μαρία, κἄν Σαλώμη, κἄν Ἰωάννα, δάκρυσον ὀρθρία. Ἴδε πρώτη τόν λίθον ἠρμένον, τυχόν δέ καί τούς ἀγγέλους, καί Ἰησοῦν αὐτόν». Μαρία ἡ πρώτη, ἐξ ἧς ἐκβέβληκεν ὁ λόγος ἑπτά δαιμόνια, ἐστί πᾶσα πρακτική ψυχή, διά τοῦ λόγου τῶν εὐαγγελικῶν ἐντολῶν τῆς περί τόν αἰῶνα τοῦτον καθαρθεῖσα πτοήσεως. Ἑβδοματικός γάρ οὗτος ὁ αἰών, τῇ εἰς ἑαυτόν τοῦ χρόνου περιελίξει πληρούμενος, οὗτινος ἐλευθεροῖ τούς ἑαυτοῦ θιασώτας ὁ Λόγος, πάντως αὐτούς ὑπεράνω τιθείς τῶν ὑπό χρόνον. Ἡ δέ ἄλλη Μαρία ἐστί πᾶσα ψυχή\n\nθεωρητική, διά γνώσεως ἀληθοῦς τήν πρός τόν λόγον κατά χάριν κτησαμένη συγγένειαν. Σαλώμη δέ ἐστιν, ἥτις ἑρμηνεύεται Εἰρήνη ἤ Πληρεστάτη, πᾶσα ψυχή διά μέν τῆς ἀποβολῆς τῶν παθῶν εἰρηνεύουσα, καί τῇ περιουσίᾳ τῶν πρακτικῶν ἀρετῶν τό φρόνημα τῆς σαρκός καθυποτάξασα τῷ νόμῳ τοῦ πνεύματος, διά δέ τῆς πληρώσεως τῶν κατά θεωρίαν πνευματικῶν νοημάτων τήν τῶν ὄντων γνῶσιν κατά τό δυνατόν σοφῶς περιλαβοῦσα. Ἰωάννα δέ ἐστιν, ἥτις ἑρμηνεύεται περιστερά, τό πρᾶον ζῶον καί ἄχολον καί πολύγονον, πᾶσα ψυχή διά πραότητος τό ἐμπαθές ἀποθεμένη, καί τήν ἐν γνώσει πολυγονίαν τοῦ πνεύματος διάπυρον ἔχουσα. Αὗται δέ δακρύουσιν ὄρθριαι, τουτέστι δάκρυα προχέουσι γνωστικά, ζητοῦσαι τόν πάσης ἀρετῆς τε καί γνώσεως ἀρχικώτατον Λόγον. Καί πρῶτον ὁρῶσι τόν λίθον ἐκ τῆς θύρας ἠρμένον τοῦ μνημείου, τουτέστι τήν ἐπικειμένην τῇ καρδίᾳ τῆς ἀσαφείας τοῦ Λόγου πώρωσιν·","english":"From the same discourse, on the passage: \"Whether it be Mary, or the other Mary, or Salome, or Joanna, weep at dawn. See first the stone rolled away, and perhaps also the angels, and Jesus himself.\" The first Mary, from whom the Word had cast out seven demons, is every practical soul, purified through the word of the gospel commandments from the agitation that concerns this present age. For this age is hebdomadal, being fulfilled in the revolving of time upon itself, from which the Word sets free his own devotees, placing them altogether above the things that are under time. And the other Mary is every contemplative soul, which through true knowledge has acquired its kinship with the Word according to grace. And Salome—which is interpreted Peace or Most Full—is every soul that is at peace through the casting off of the passions, and by the abundance of practical virtues has subjected the mind of the flesh to the law of the spirit, and by the fullness of the spiritual meanings pertaining to contemplation has wisely encompassed the knowledge of beings so far as is possible. And Joanna—which is interpreted Dove, the gentle and guileless and prolific animal—is every soul that through gentleness has laid aside the passible element, and keeps fervent the prolific generation in knowledge of the spirit. And these women weep at dawn, that is, they pour forth tears of knowledge, seeking the Word who is the most principal source of all virtue and knowledge. And first they see the stone rolled away from the door of the tomb, that is, the hardness of the Word's obscurity that lies upon the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"εἶτα τούς ἀγγέλους, τουτέστι τούς ἐν πνεύματι τῶν ὄντων φυσικούς λόγους, σιωπῇ κηρύττοντας τόν παναίτιον Λόγον. ΡΛ (136). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟΥΣ ΑΓΓΕΛΟΥΣ Ἄλλο θεώρημα εἰς τούς ἀγγέλους.\n\nἬ τούς λόγους τῆς ἀγίας Γραφῆς, τήν περί τοῦ Χριστοῦ ὡς Θεοῦ καί ἀνθρώπου, ἤγουν τήν περί θεολογίας καί οἰκονομίας, τρανοτέραν αὐταῖς παρεχομένους ἔννοιαν. Ἕνα γάρ φησίν ὁ λόγος αὐτάς ἑωρακέναι πρός τῇ κεφαλῇ, καί ἕνα πρός τοῖς ποσί. Πρός τῆ κεφαλῇ γάρ εἶναι τόν τῆς θεολογίας λόγον διά τήν θεότητα τοῦ Χριστοῦ, πρός δέ τοῖς ποσί τόν τῆς οἰκονομίας διά τήν σάρκωσιν, καί Χριστοῦ μέν κεφαλήν τήν θεότητα αὐτοῦ, πόδας δέ τήν ἀνθρωπότητα αὐτοῦ λέγων τις τοῦ εἰκότος οὐχ ἁμαρτήσεται.\n\nΡΛΖ (137). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟΥΣ ΑΥΤΟΥΣ Ἄλλο θεώρημα εἰς τούς αὐτούς.\n\nἬ τυχόν τάς κατά συνείδησιν περί τόν λόγον τῆς εὐσεβείας κινήσεις εἶναι τούς ἀγγέλους, διά τήν παντελῆ τῆς κακίας τε καί ἀγνωσίας ἀποβολήν· κηρύττουσας αὐταῖς νοητῶς τοῦ ποτέ διά κακίαν ἐν αὐταῖς νεκρωθέντος Λόγου τήν ἀνάστασιν. Καί τέλος αὐτόν ὁρῶσι τόν Λόγον διαῤῥήδην αὐταῖς ἐμφανιζόμενον, συμβόλων δίχα καί τύπων, καί πληροῦντα χαρᾶς νοητῆς τάς νοεράς αὐτῶν χωρήσεις. ΡΛΗ (138)...». ΓΕΝΟΥ ΠΕΤΡΟΣ Η ΙΩΑΝΝΗΣ· ΕΠΙ ΤΟΝ ΤΑΦΟΝ ΕΠΕΙΧΘΗΤΙ, ΑΝΤΙΤΡΕΧΩΝ..».","english":"Then the angels, that is, the natural principles of beings in the Spirit, silently proclaiming the all-causative Word. 136. Another contemplation concerning the angels. Another contemplation concerning the angels.\n\nOr the words of Holy Scripture, providing them a clearer understanding concerning Christ as God and man, that is, concerning theology and economy. For the Word says that they saw one at the head and one at the feet. For at the head is the word of theology because of the divinity of Christ, and at the feet the word of the economy because of the incarnation; and if one calls the divinity of Christ his head, and his humanity his feet, he will not miss what is fitting.\n\n137. Another contemplation concerning the same. Another contemplation concerning the same.\n\nOr perhaps the angels are the movements of conscience concerning the word of piety, because of the complete casting off of evil and ignorance, proclaiming to them intelligibly the resurrection of the Word who was once dead in them because of evil. And finally they see the Word himself appearing to them plainly, without symbols and types, and filling their intellectual capacities with intelligible joy. 138... \"Become Peter or John; hasten to the tomb, running back..","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό· «Γενοῦ Πέτρος ἤ Ἰωάννης· ἐπί τόν τάφον ἐπείχθητι, ἀντιτρέχων, συντρέχων, τήν καλήν ἅμιλλαν ἁμιλλώμενος». Πέτρος μέν ἐστι πᾶς ἄνθρωπος τό στερέωμα τῆς εἰς Χριστόν πίστεως κατά τήν ἀναστροφήν τοῦ βίου κτησάμενος· Ἰωάννης δέ ὁ διά πραότητα πολλήν καί τήν ἐκ ταύτης ἀκραιφνῆ καθαρότητα τῆς καρδίας ἀγαπώμενος τῷ Λόγῳ, καί διά τοῦτο τούς τῆς σοφίας καί τῆς γνώσεως θησαυρούς πιστευόμενος, καί τῇ ἐπί τό στῆθος ἀναπτώσει ἐξ αὐτῆς τοῦ Λόγου τῆς κρυφίας θεότητος τήν τῆς θεολογίας κομισάμενος δύναμιν. Ἀντιτρέχουσι δέ ἀλλήλοις οὗτοι, ὁ μέν κατά τήν ἐνάρετον πρᾶξιν τήν τοῦ ἑτέρου θεωρίαν νικῆσαι φιλονεικῶν, ὁ δέ κατά τήν γνωστικήν θεωρίαν τήν πρᾶξιν τοῦ ἄλλου παραδραμεῖν ἐπειγόμενος. Συντρέχουσι\n\nδέ κατά τήν πρόθεσιν ἀλλήλοις, ἑκάτερος κατά τόν ἴσον περί τό οἰκεῖον ἀγαθόν εὐοδούμενος.\n\nΡΛΘ (139). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟΥΣ ΑΥΤΟΥΣ Ἄλλο θεώρημα εἰς τούς αὐτούς.\n\nΠέτρος δέ ἐστι πάλιν, καί Ἰωάννης, ἕκαστος ἄνθρωπος Θεῷ πλησιάζειν ἠξιωμένος, καί τό μέν πρακτικόν τῆς ψυχῆς οἷόν τινα Πέτρον, τό δέ θεωρητικόν οἷόν τινα Ἰωάννην, ἀλλήλοις κατά τόν λόγον ἔχων συντρέχοντα, δίχα τῆς θατέρου πρός τό ἕτερον ὑπερβολήν καί ἐλλείψεως· καί πάλιν ἀλλήλοις κατά τήν πρόθεσιν ἀντιστρέχοντα τῷ περί ἑκάτερον ἄκρῳ παραδραμεῖσθαι θάτερον ὑπό θατέρου νομίζεται.","english":"From the same discourse, on the words: \"Become Peter or John; hasten to the tomb, running counter, running together, contending in the noble contest.\" Peter is every man who has acquired the firm foundation of faith in Christ through the conduct of his life; John is he who, through great gentleness and the pure sincerity of heart that comes from it, is loved by the Word, and for this reason is entrusted with the treasures of wisdom and knowledge, and by reclining on the breast has received from the Word himself the power of theology from his hidden divinity. These run counter to one another: the one, in virtuous action, striving eagerly to surpass the other's contemplation; the other, in gnostic contemplation, hastening to outrun the other's action. But they run together in purpose, each prospering equally in his own good.\n\n139. Another contemplation on the same. Another contemplation on the same.\n\nPeter, then, and John are again each man who has been deemed worthy to draw near to God, having the practical faculty of the soul as a kind of Peter, and the contemplative as a kind of John, running together with one another in reason, without excess or deficiency of the one toward the other; and again running counter to one another in purpose, since by outrunning the other at each one's extreme, the one is thought to be surpassed by the other.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"ΡΜ (140)...». ΚΑΝ ΩΣ ΘΩΜΑΣ ΑΠΟΛΕΙΦΘΗΣ ΤΩΝ ΜΑΘΗΤΩΝ... ΟΤΑΝ ΙΔΗΣ, ΜΗ ΑΠΙΣΤΗΣΤΗΣ..».\n\nἘκ τοῦ αὐτοῦ, εἰς τό· «Κἄν ὡς Θωμᾶς ἀπολειφθῇς τῶν μαθητῶν οἷς Χριστός ἐμφανίζεται, ὅταν ἴδῃς, μή ἀπιστήστῃς. Κἄν ἀπιστήσῃς, τοῖς λέγουσι πίστευσον. Εἰ δέ μή τούτοις, τοῖς τύποις τῶν ἥλων πιστώθητι» Θωμᾶς ἑρμηνεύεται δίδυμος, ὅ ἐστι δισταγμός ἤ διστάζων τοῖς λογισμοῖς, καί διά τοῦτο χωρίς τῆς τῶν τύπων τῶν ἥλων ψηλαφήσεως μηδέ πιστεύων γεγονέναι τοῦ Λόγου τήν ἀνάστασιν. Θωμᾶς οὖν ἐστι πᾶς διστακτικός ἄνθρωπος τήν τοῦ ἐν αὐτῷ Λόγου τῆς ἀρετῆς καί τῆς γνώσεως γίνεσθαι δυσκόλως πιστεύων ἀνάστασιν, ὅντινα μόνον αἱ μνῆμαι τῶν προγεγονότων ἁμαρτημάτων, ἀπαθῶς τυπούμεναι κατά διάνοιαν, πείθουσι τοῦ ἐν αὐτῷ θείου Λόγου δέξασθαι τήν ἀνάστασιν, καί ὁμολογῆσαι αὐτόν Κύριον καί Θεόν· Κύριον μέν ὡς τῆς κατά πρᾶξιν τελειότητος νομοθέτην, Θεόν δέ ὡς τῆς κατά τήν θεωρίαν παντελοῦς μυσταγωγίας ὑφηγητήν. Ἀπαθής δέ μνήμη ἐστί τῶν προγεγενημένων τύπωσις ἡ χωρίς ἡδονῆς καί λύπης περί πρᾶξιν καί Λόγον ἐγγινομένη τῇ ψυχῇ περί τῶν ἰδίων ἔργων ἤ νοημάτων διάγνωσις, τύπους, ἀλλ᾿ οὐ τρήσεις ἔχουσα τῶν τραυμάτων διά τήν ἐγγενομένην ἀπάθειαν συνουλωθέντων.","english":"From the same discourse, on the words: \"And even if, like Thomas, you are left behind by the disciples to whom Christ appears, when you see, do not disbelieve. And even if you disbelieve, believe those who tell you. And if not them, be assured by the marks of the nails.\" Thomas is interpreted as \"twin,\" which is doubt or one who doubts in his reasonings, and for this reason, apart from touching the marks of the nails, he did not even believe that the resurrection of the Word had taken place. Thomas, then, is every doubting man who finds it hard to believe the resurrection of the Word of virtue and knowledge within himself; such a one only the memorials of past sins, impressed impassibly upon the mind, persuade to receive the resurrection of the divine Word within himself and to confess him Lord and God: Lord, as lawgiver of perfection in practice; God, as teacher of the complete mystical initiation in contemplation. An impassive memory is the impression of things that have happened, arising in the soul without pleasure or pain concerning practice and the Word—a discernment of one's own deeds or thoughts, having the marks, but not the punctures, of the wounds, since by the impassibility that has come to be in it they have been scarred over.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"ΡΜΑ (141). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟ ΑΥΤΟ Ἄλλο θεώρημα εἰς τό αὐτό.\n\nἬ πάλιν ἧλοι τυγχάνουσιν οἱ κατά τήν πρακτικήν φιλοσοφίαν τρόποι τῶν ἀρετῶν, προσηλωμένην μετά πόνου τῷ θείῳ φόβῳ κρατοῦντες τῆς ψυχῆς τήν διάθεσιν, οὕς οἱ ἀπαθεῖς καί ἁπλοῖ καί ἄῤῥητοι τῆς γνώσεως διαδεξάμενοι λόγοι διαπρύσιον βοῶσι τήν κατά τήν θέωσιν τῆς ψυχῆς γενομένην αὐτῇ τοῦ θείου Λόγου ἀνάστασιν, πιστῶς μαρτυροῦσαν προδεικνύντες τῆς θεοειδοῦς ἕξεως τήν ἀπάθειαν· ἥν ὁ μή παθών οὐδ᾿ ἄλλῳ ποτέ ἀφηγουμένῳ περί αὐτῆς πιστεύσειεν, ὥσπερ οὐδέ Θωμᾶς ταύτην παθοῦσι τήν ἀνάστασιν τοῖς ἀποστόλοις πρό τῆς διά τοῦ παθεῖν πείρας ἐπίστευσε λέγουσιν.\n\nΡΜΒ (142)...». ΑΝ ΕΙΣ ΑΔΟΥ ΚΑΤΙΗ, ΣΥΓΚΑΤΕΛΘΕ. ΓΝΩΘΙ ΚΑΙ ΤΑ ΕΚΕΙ ΤΟΥ ΘΕΟΥ ΜΥΣΤΗΡΙΑ..».\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό· «Ἄν εἰς ᾅδου κατίῃ, συγκάτελθε. Γνῶθι καί τά ἐκεῖ τοῦ Θεοῦ μυστήρια τίς ὁ λόγος τῆς διπλῆς καταβάσεως». Ὁ πνευματικός ἄνθρωπος πανταχοῦ γινώσκων ἀχράντως ὑπάρχειν τόν τοῦ Θεοῦ Λόγον ἕπεται διά θεωρίας αὐτῷ, τῆς ἐπί πάντα προνοίας μετά συνέσεως τήν ἐπιστήμην δρεπόμενος. Οὕτω καί εἰς ᾅδου κατερχομένῳ τῷ Λόγῳ συγκάτεισιν, οὐκ ἐπί κακῷ δῆλον, ἀλλ᾿ ἐπί τῷ ἐρευνῆσαι καί μαθεῖν τό μυστήριον τῆς εἰς τὄν ᾅδην τοῦ Θεοῦ καταβάσεως, καί τῶν ἐκεῖσε γινομένων τε καί ἐπιτελουμέων τόν ὑπερφυᾶ διδαχθῆναι λόγον.","english":"Another contemplation on the same passage.\n\nOr again, the nails are the ways of the virtues according to the practical philosophy, holding the disposition of the soul fastened with toil to the divine fear; and the dispassionate, simple, and ineffable words of knowledge, succeeding them, cry aloud the resurrection of the divine Word that has taken place in the soul through contemplation, faithfully bearing witness and showing beforehand the dispassion of the God-like state—which one who has not suffered it would never believe even if another were to tell him about it, just as Thomas did not believe the apostles when they spoke of this resurrection before he had experienced it through suffering.\n\nFrom the same discourse, on the words: \"If he descends into Hades, descend with him. Know also the mysteries of God there—what is the meaning of the double descent.\" The spiritual man, knowing that the Word of God is everywhere present undefiled, follows him through contemplation, gathering the knowledge of his providence over all things with understanding. Thus he also descends with the Word when he descends into Hades—not, clearly, for any evil, but to search out and learn the mystery of God's descent into Hades, and to be taught the transcendent meaning of the things that happen and are accomplished there.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"ΡΜΓ (143). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟ ΑΥΤΟ Ἄλλο θεώρημα εἰς τό αὐτό.\n\nἬ πάλιν, ἐπειδή ᾅδης ἐστί πᾶσα ἅμαρτία, ζοφεράν καί ἀειδῆ καί διεφθαρμένην τήν ὑπ᾿ αὐτῆς κρατουμένην ἀπεργαζομένη ψυχήν, ὁ περί παθῶν διαλεγόμενος εἰς ᾅδην κατιόντι τῷ λόγῳ τῆς διδασκαλίας συγκάτεισι, τήν ὑφ᾿ ἑκάστης κακίας νεκρωθεῖσαν ἀρετήν διά τοῦ λόγου ζωοποιῶν καί εἰς ἀνάστασιν ἄγων, καί τά δεσμά τῆς ὑλικῆς προσπαθείας τῶν ψυχῶν, ἀνδρικῶς τῷ λόγῳ συνδιαῤῤήσσων. Λόγος δέ τῆς διπλῆς καταβάσεως κατά τόν πρόχειρον νοῦν ἐστι, πρός μέν τήν πρώτην ἐπιβολήν, τό καί μετά σωμάτων ψυχάς σώζειν διά πίστεως καί ἀγωγῆς βίου καθαρᾶς, ἐπί τῆς γῆς, καί χωρίς σωμάτων εἰς τόν ᾅδην κατελθόντα τόν Λόγον τάς ἐκεῖσε τῶν προτετελευτηκότων ψυχάς διά μόνης περιποιεῖσθαι τῆς πίστεως δύνασθαι· πρός δέ τήν δευτέραν ἐπιβολήν, τό καί τήν ἕξιν τῆς κακίας καί τήν ἐνέργειαν ὑπό τοῦ Λόγου δέχεσθαι τήν πρός ἀρετήν καί γνῶσιν ἐπάνοδον.\n\nΡΜΔ (144)...».ΚΑΝ ΕΙΣ ΟΥΡΑΝΟΥΣ ΑΝΙΗ, ΣΥΝΑΝΕΛΘΕ. ΓΕΝΟΥ ΜΕΤΑ ΤΩΝ... ΑΓΓΕΛΩΝ..».","english":"143. Another contemplation on the same passage.\n\nOr again, since every sin is a Hades, rendering the soul held by it dark, formless, and corrupted, the one who discourses on the passions descends with the word of his teaching into a Hades that is descending, giving life by his word to the virtue that has been put to death by each vice and leading it to resurrection, and manfully breaking in pieces with his word the bonds of the souls' material attachment. And the word of the double descent, according to the ready sense, is: with respect to the first undertaking, that it is to save souls together with bodies through faith and a pure conduct of life on the earth, and that the Word, having descended without a body into Hades, is able to procure for the souls of those who died beforehand there through the power of faith alone; and with respect to the second undertaking, that the habit of vice and its activity receive from the Word the return to virtue and knowledge.\n\n144. ... \"If He ascends into the heavens, ascend with Him. Be with the angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό· «Κἄν εἰς οὐρανούς ἀνίῃ, συνάνελθε. Γενοῦ μετά τῶν παραπεμπόντων ἀγγέλων ἤ τῶν δεχομένων· ἀρθῆναι ταῖς πύλαις διακέλευσαι». Ὁ διά πολλήν περιουσίαν γνώσεως καί τήν τοῦ Πνεύματος τοῦ ἁγίου πλουσίαν μετοχήν τόν περί προνοίας ἀρκούντως κατά τό δυνατόν περαιώσας λόγον, καί τήν κατ᾿ αὐτόν ἐπιστήμην περιλαβών εἰς οὐρανούς ἀπό γῆς ἀνιόντι τῷ Λόγῳ συνάνεισι, τήν πάντων τῶν προνοουμένων φύσιν, ὁρατῶν τε καί ἀοράτων, μετά τῶν κατ᾿ αὐτήν λόγων γνωστικῶς διαπεράσας, καί εἰς τήν οὐδ᾿ ὅλως τήν οἱανοῦν φοράν ἤ κίνησιν ἔχουσαν, πρός ἥν ἠπείγετο μάλιστα, διά παντός λόγου τε καί τρόπου λῆξιν ἀναληφθείς, ἀπό τῶν παραπεμπόντων ὥσπερ ἀγγέλων τινῶν τῶν ἐν τοῖς οὖσι τῆς προνοίας λόγων ἐπί τήν τῶν ὑποδεχομένων ἀῤῥήτων τῆς θεολογίας λόγων τε καί μυστηρίων χώραν ἀναγόμενος, καί ταῖς κατά μέρος ἀναβάσεσιν ὑψηλοτέρας ποιῶν πρός ὑποδοχήν τοῦ θεαρχικωτάτου Λόγου, τάς νοερᾶς τῆς ψυχῆς πύλας.","english":"From the same discourse, on the passage: \"Even if you ascend into the heavens, go up with him. Be with the angels who escort him or those who receive him; command the gates to be lifted up.\" The one who, through great abundance of knowledge and rich participation in the Holy Spirit, has sufficiently completed, as far as is possible, the discourse concerning providence, and has comprehended the knowledge that pertains to it, ascends together with the Word as he goes up from earth to the heavens, having passed through in a knowing way, together with the principles that pertain to it, the nature of all things that are provided for, both visible and invisible, and having been taken up through every principle and manner to that cessation which has no movement or motion whatsoever, toward which he was especially hastening, being led up from those who escort him—as it were, certain angels, namely the principles of providence that are among existing things—to the place of the ineffable principles and mysteries of theology that receive him, and making the noetic gates of the soul higher through his successive ascents for the reception of the most divine-ruling Word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"ΡΜΕ (145). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟ ΑΥΤΟ Ἀλλο θεώρημα εἰς τό αὐτό.\n\nΚαί ἑτέρως δέ πάλιν ἀνιόντι τῷ λόγῳ συνάνεισιν ὁ ἀπό τῶν κατ᾿ ἀρετήν τρόπων τῆς πρακτικῆς φιλοσοφίας ὥσπερ ἀπό τινος γῆς εἴς τινας οὐρανούς τούς\n\nκατά θεωρίαν πνευματικούς τῆς γνώσεως τῷ ἀνατατικῶς ἕλκοντι θείῳ συνυψούμενος Λόγῳ.\n\nΡΜ (146). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟ ΑΥΤΟ Ἄλλο θεώρημα εἰς τό αὐτό.\n\nΚαί μυστικώτερον ἔτι περί τούτων εἰπεῖν, ὁ δυνάμενος ἀπό τῆς κατά τήν οἰκονομίαν γνώσεως, ἀφ᾿ ἧς ὁ τῆς σαρκός τοῦ Λόγου κόσμος γέγονε παρά τῷ Πατρί, εἰς τήν τῆς πρό τοῦ τόν κόσμον τῆς τοῦ Λόγου σαρκώσεως εἶναι παρά τῷ Πατρί δόξης ἔννοιαν ἀναχθῆναι, κατά ἀλήθειαν οὗτος συνανῆλθεν εἰς οὐρανούς τῷ δι᾿ αὐτόν ἐπί γῆς κατελθόντι Θεῷ καί Λόγῳ, πληρώσας τῆς ἀνθρώποις χωρητῆς κατά τόν αἰῶνα τοῦτον γνώσεως τό μέτρον, καί γενόμενος τοσοῦτον Θεός ὅσον ἐκεῖνος ἄνθρωπος, τῷ ὑψωθῆναι τοσοῦτον ταῖς θείαις ἀναβάσεσι διά τόν Θεόν, ὅσον διά τόν ἄνθρωπον ὁ Θεός πρός τό ἔσχατον τῆς ἡμετέρας φύσεως ἑαυτόν ἀτρέπτως κενώσας κατελήλυθεν.","english":"RME (145). ANOTHER CONTEMPLATION ON THE SAME PASSAGE. Another contemplation on the same passage.\n\nAnd in yet another way, as the word ascends, there accompanies it the one who comes from the virtuous modes of the practical philosophy, as from some earth to certain heavens—the spiritual heavens of knowledge according to contemplation—being raised together with the divine Word who draws him upward.\n\nRM (146). ANOTHER CONTEMPLATION ON THE SAME PASSAGE. Another contemplation on the same passage.\n\nAnd to speak yet more mystically concerning these things: the one who is able to be led up from the knowledge according to the economy, from which the world of the Word's flesh has come to be in the Father, to the understanding of the glory of being in the Father before the world, before the incarnation of the Word—this one has truly ascended with the God and Word who for his sake descended to earth, having fulfilled the measure of the knowledge accessible to humans in this age, and having become God to the same extent as that one became man—being exalted so much by divine ascents for God's sake as God, for man's sake, emptied himself immutably and descended to the utmost limit of our nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"ΡΜΖ (147)....ΕΚ ΤΟΥ ΕΙΣ ΤΗΝ ΚΑΙΝΗΝ ΚΥΡΙΑΚΗΝ..».ΕΓΚΑΙΝΙΖΕΤΑΙ ΔΕ Η ΣΚΗΝΗ ΤΟΥ ΜΑΡΤΥΡΙΟΥ..».\n\nΤοῦ αὐτοῦ, ἐκ τοῦ εἰς τήν Καινήν Κυριακήν λόγου, εἰς τό· «Ἐγκαινίζεται δέ ἡ σκηνή τοῦ μαρτυρίου, καί λίαν πολυτελῶς, ἥν Θεός παρέδειξε, καί Βεσελεήλ ἐτελείωσε καί Μωϋσῆς ἐπήξατο».\n\nΠολύτροπον ὄντα τόν κατα τήν σκηνήν ἀναγωγικόν τής θεωρίας λόγον ἐπί τοῦ παρόντος ὡς ἔλαβεν αὐτόν ὁ διδάσκαλος καί ἡμεῖν θεωρήσωμεν αὐτόν. Σκηνή τοιγαροῦν τοῦ μαρτυρίου ἡ μυστηριώδης ἐστίν οἰκονομία τῆς τοῦ Θεοῦ Λόγου σαρκώσεως, ἥν ὁ Θεός καί Πατήρ εὐδοκήσας παρέδειξε, καί τό Πνεῦμα τό ἅγιον διά τοῦ σοφοῦ Βεσελεήλ προτυπούμενον συνεργῆσαν ἐτελείωσε, καί ὁ νοητός Μωϋσῆς ὁ τοῦ Θεοῦ καί Πατρός μονογενής Υἱός αὐτούργησε, τήν ἀνθρωπίνην φύσιν ἐν ἑαυτῷ πηξάμενος ἑνώσει τῇ καθ᾿ ὑπόστασιν. ΡΜΗ (148). ΑΛΛΟ ΕΙΣ ΤΟ ΑΥΤΟ ΘΕΩΡΗΜΑ Ἄλλο εἰς τό αὐτό θεώρημα.\n\nΠλήν ὅτι καί τῆς ὅλης κτίσεως νοητῆς τε καί αἰσθητῆς ἐστιν εἰκών ἡ σκηνή, ἥν ὁ Θεός καί Πατήρ οἷα Νοῦς ἐνενόησε, καί ὁ Υἱός οἷα Λόγος ἐδημιούργησε, καί τό Πνεῦμα τό ἅγιον ἐτελείωσε. Καί αὖθις τῆς αἰσθητῆς μόνης φύσεως, καί μόνου τοῦ ἀνθρώπου τοῦ ἐκ ψυχῆς ὄντος καί σώματος, καί μόνης αὖ τῆς ψυχῆς καθ᾿ ἑαυτήν τῷ λόγῳ θεωρουμένης, ἐστίν εἰκών ἡ σκηνή, κατά τόν ἑκάστῳ πρέποντα δηλαδή θεωρουμένη λόγον.","english":"RME (147). From the word for the New Sunday: \"And the tabernacle of witness is consecrated.\"\n\nBy the same author, from the word for the New Sunday, on the passage: \"And the tabernacle of witness is consecrated, and very lavishly, which God showed forth, and Bezalel completed and Moses set up.\"\n\nSince the anagogical meaning of the contemplation concerning the tabernacle is manifold, let us contemplate it as the teacher took it up for us on the present occasion. The tabernacle of witness, then, is the mysterious economy of the incarnation of the Word of God, which God the Father, well pleased, showed forth, and the Holy Spirit, prefigured through the wise Bezalel, cooperated in completing, and the noetic Moses, the only-begotten Son of God the Father, wrought with His own hands, setting up human nature in Himself by union according to hypostasis. RMH (148). Another [contemplation] on the same theme.\n\nMoreover, the tabernacle is an image of the whole creation, both intelligible and sensible, which God the Father conceived as Mind, and the Son created as Word, and the Holy Spirit completed. And again, it is an image of sensible nature alone, and of man alone, who consists of soul and body, and again of the soul alone as contemplated by reason in itself, being contemplated according to the meaning fitting to each.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"ΡΜΘ (149)...». ΕΓΚΑΙΝΙΖΕΤΑΙ ΔΕ Η ΒΑΣΙΛΕΙΑ ΔΑΒΙΔ, ΚΑΙ ΟΥΧ ΑΠΑΞ, ΑΛΛΗ ΧΡΙΣΜΕΝΟΥ..».\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό· «Ἐγκαινίζεται δέ ἡ βασιλεία Δαβίδ, καί οὐχ ἅπαξ, ἀλλά χριομένου τό πρότερον, καί ἀναγορευομένου τό δεύτερον». Ὁμοίως καί τόν μέγαν Δαβίδ τόν προφήτην καί βασιλέα, πολύσεμνον ἔχοντα τόν ἐπ᾿ αὐτῷ τῆς ἀναγωγῆς λόγον, καθ᾿ ὅν ἐπί τοῦ παρόντος αὐτόν ὁ διδάσκαλος ἐθεώρησε, καί ἡμεῖς ἐκδεξώμεθα. Δαβίδ τοίνυν ἐστί νοητός ὁ ἀληθινός βασιλεύς τοῦ\n\nἸσραήλ καί ὁρῶντος Θεόν Ἰησοῦς Χριστός, κατά μέν τήν πρώτην αὐτοῦ παρουσίαν, τῇ ἐπινοίᾳ τῆς ἀνθρωπότητος χριόμενος, ὥσπερ ἀλλαχοῦ φησιν ὁ διδάσκαλος, χρίσας τήν ἀνθρωπότητα τῇ θεότητι, καί ποιήσας ὅπερ τό χρίσαν· κατά δέ τήν δευτέραν αὐτοῦ καί ἔνδοξον ἐπιφάνειαν, ὡς Θεός καί Κύριος καί πάσης κτίσεως βασιλεύς, καί ὑπάρχων καί ἀναγορευόμενος. ΡΝ (150)...» ΕΠΙΛΑΘΟΜΕΝΟΣ ΤΗΣ ΙΔΙΑΣ ΑΠΟΦΑΣΕΩΣ, ΤΗΝ ΤΩΝ ΕΓΚΑΙΝΙΩΝ ΗΜΕΡΑΝ..».\n\nΕἰς τόν παρόντα λόγον τινές ἀποροῦσι φάσκοντες, Τί δήποτε φήσας ὁ διδάσκαλος ὑπερβαίνειν τήν ἀναστάσιμον ἡμέραν πάσας τάς ἐπί γῆς ἑορτάς, οὐ τάς ἀνθρωπικάς μόνον καί χαμαί ἐρχομένας, ἀλλ᾿ ἤδη καί τάς αὐτοῦ τοῦ Χριστοῦ καί ἐπ᾿ αὐτῷ τελουμένας, ὥσπερ ἐπιλαθόμενος τῆς ἰδίας ἀποφάσεως, τήν τῶν ἐγκαινίων ἡμέραν ταύτης ὑπερτίθησιν εἰπών, «Ὑψηλῶς ὑψηλοτέρα, καί θαυμασίας θαυμασιοτέρα», ὡς ἐκ τούτου νομισθῆναι ἑαυτῷ περιπίπτειν τόν διδάσκαλον. Πρός ταῦτα λεκτέον, ὡς αὐτός ὁ διδάσκαλος ἐν τῷ αὐτῷ λόγῳ μετά τινά φησιν· «Οὐ βούλεταί σε ὁ λόγος ποτέ ἐν τῷ αὐτῷ μένειν, ἀλλ᾿ ἀεί κινητόν εἶναι, εὐκίνητον, πάντως νεόκτιστον».","english":"RME (149)... \"And the kingdom of David is consecrated, and not once only, but of one anointed...\" From the same word, on the passage: \"And the kingdom of David is consecrated, and not once only, but of one anointed the first time, and proclaimed the second.\" In like manner let us also receive the great David, the prophet and king, who has a most august account of his leading upward, according to which the teacher has here contemplated him. Therefore the true king of Israel, who sees God, is the noetic David, Jesus Christ: according to his first coming, anointed by the conception of humanity, as the teacher says elsewhere, having anointed humanity with divinity and made it what the anointing is; and according to his second and glorious manifestation, as God and Lord and King of all creation, both being and being proclaimed. RN (150)... \"Having forgotten his own decision, the day of the consecration...\" Concerning the present word, some are at a loss, saying: Why is it that the teacher, having said that the day of resurrection surpasses all the feasts on earth—not only human and earthly ones, but even those of Christ himself and those celebrated in him—as though he had forgotten his own decision, sets the day of the consecration above it, saying, \"Highly higher, and wonderfully more wonderful,\" so that from this the teacher is thought to fall into contradiction with himself. To these it must be said that the teacher himself says in the same word after certain things: \"The word does not wish you to remain ever in the same state, but always to be moved, easily moved, altogether newly created.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Ὥσπερ οὖν τόν ἐγκαινιζόμενον ὑψηλότερον ἑαυτοῦ γίνεσθαι καί θεοειδέστερον ταῖς εἰς ἀρετήν προκοπαῖς φαιδρυνόμενον γινώσκομεν, οὕτω δή καί πᾶσαν δι᾿ ἡμᾶς ἐπινοηθεῖσαν ἑορτῆς ἡμέραν ἐν ἡμῖν καί δι᾿ ἡμῶν ἑαυτῆς ὑψηλοτέραν γίνεσθαι πιστεύειν ἡμᾶς χρή, τοῦ δι᾿ αὐτῆς σημαινομένου μυστηρίου τήν οἰκείαν δύναμιν ἐν ἡμῖν πρός τελείωσιν ἄγοντος. Εἰκότως οὖν ὑψηλῆς ὑψηλοτέραν τήν καινήν ὁ διδάσκαλος ἔφη Κυριακήν, ὡς ἀεί τῆς αὐτῆς ἡμῖν συνυψουμένης, καί ἑαυτήν ὑπερβαινούσης· οἷα τῆς ἀναστάσεως, λέγω δέ τῆς πρώτης Κυριακῆς, κρυφίως διά τοῦ κατ᾿ αὐτήν μυστηρίου πάσης προσύλου μόνον φαντασίας παντάπασι καθαρεύουσαν ζωήν δωρουμένης τοῖς οὕτω τό κατ᾿ αὐτήν πνευματικῶς ἐπιτελοῦσι μυστήριον, τῆς δέ νέας Κυριακῆς πρός τούτοις καί πάσης αὐτούς ἐν μετουσίᾳ ποιούσης τῆς ὧν ἡ πρό αὐτῆς ἀπήρξατο θείων ἀγαθῶν ἀπολαύσεως.\n\nΡΝΑ (151). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟ ΑΥΤΟ Ἄλλο θεώρημα εἰς τό αὐτό.\n\nΕἰ δέ τῷ πιστόν εἶναι δοκεῖ τό λεγόμενον, φασί τήν μέν πρώτην Κυριακήν τύπον εἶναι τῆς κατά τήν προαίρεσιν εἰς ἀρετήν ἀναστάσεως, τήν δέ δευτέραν τῆς κατά προαίρεσιν ἕξεως εἰς γνῶσιν τελειότητος. ΡΝΒ (152). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟ ΑΥΤΟ Ἄλλο θεώρημα εἰς τό αὐτό.","english":"Just as, then, we know that the one being consecrated becomes higher than himself and more godlike, made radiant by his advances in virtue, so too we must believe that every day of a feast devised for our sake becomes higher than itself in us and through us, since the mystery signified through it brings its own power to perfection in us. Reasonably, then, the teacher called the new Lord's Day higher than the high, as always being exalted together with us and surpassing itself; inasmuch as the resurrection—I mean the first Lord's Day—secretly through the mystery pertaining to it grants a life wholly purified from all material fantasy to those who thus spiritually accomplish the mystery pertaining to it, while the new Lord's Day, in addition to these things, makes them partakers of the enjoyment of all the divine goods of which the former made a beginning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"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 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 Κυριακή φέρει τύπον, ἡ δέ δευτέρα τυγχάνει σύμβολον, εἰκότως ὑψηλῆς ὑψηλοτέραν ἀγόμενος πνεύματι, τήν καινήν ὁ διδάσκαλος ἔφη Κυριακήν.\n\nΡΝΓ (153)...». ΜΙΣΩ ΚΑΙ ΤΗΝ ΔΙ' ΑΕΡΟΣ ΣΥΝΗΘΕΙΑΝ» Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό· «Μισῶ καί τήν δι᾿ ἀέρος συνήθειαν». Πρός γυναῖκας, καί μάλιστα τόν μονήρῃ βίον ἐπανῃρημένας, πολύν περί κατορθώσεως ἡθῶν ἀποτείνας λόγον δι᾿ ἐμφάσεως ὁ διδάσκαλος ἡπίως, οἶμαι, παραινεῖ, μή δεῖν τάς ἀσκουμένας οἴκοθεν θυρίσι κατοπτεύειν τινά παντελῶς, καί μάλιστα τούς παριόντας, ὡς ἄν μή λάβοιεν κέντρα θανάτου διά τῆς ἀκαίρου θεωρίας.","english":"And again, the first Lord's Day is a symbol of the future natural resurrection and incorruption, while the second bears the image of the future deification by grace. If, then, the enjoyment of good things is more honorable than a state purified of evils, and the state of a sound disposition according to virtue is more honorable than the perfection according to true knowledge, 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 and the second happens to be the symbol—with good reason the teacher, being led by the Spirit to a high thing higher than the high, spoke of the new Lord's Day.\n\n153. \"I hate even the habit of passing through the air.\" From the same discourse, on the text \"I hate even the habit of passing through the air.\" Directing a long discourse to women, and especially those who have embraced the solitary life, concerning the right ordering of morals, the teacher gently, by way of suggestion, I think, exhorts that those who practice asceticism ought not to peer out at anyone at all from windows at home, and especially at those passing by, so that they might not receive the stings of death through untimely gazing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"ΡΝΔ (154). ΤΟΥ ΑΥΤΟΥ ΕΚ ΤΟΥ ΕΙΣ ΤΗΝ ΑΓΙΑΝ ΠΕΝΤΗΚΟΣΤΗΝ ΛΟΓΟΥ..»...». Τοῦ αὐτοῦ ἐκ τοῦ εἰς τήν ἁγίαν Πεντηκοστήν λόγου, εἰς τό· «Μιᾶς δεούσης ἡμέρας, ἥν ἐκ τοῦ μέλλοντος αἰῶνος προσειλήφαμεν, ὀγδόην τε οὖσαν τήν αὐτήν καί πρώτην, μᾶλλον δέ μίαν καί ἀκατάλυτον. Δεῖ γάρ ἐκεῖσε καταλῆξαι τόν ἐνταῦθα σαββατισμόν τῶν ψυχῶν».\n\nὉ ἑπτά κατά τήν ἁγίαν Γραφήν, ὡς μέν ἀριθμός μόνον λαμβανόμενος, πολλήν ἔχει φυσικῶς τήν ἐπ᾿ αὐτῷ κειμένην φιλοπονούντων τά θεῖα μυστικήν θεωρίαν. Σημαίνει γάρ καί χρόνον, καί αἰῶνα, καί αἰῶνας, κίνησίν τε καί περιοχήν καί μέτρον, καί ὅρον καί πρόνοιαν, καί ἕτερα πολλά, κατά τήν ἑκάστου λόγον καλῶς θεωρούμενος. Ὡς ἀνάπαυσις δέ μόνον σκοπούμενος, καί οὕτω πολλήν ἔχει τήν ἐπ᾿ αὐτῷ μυσταγωγουμένην γνῶσιν. Ἀλλ᾿ ἵνα μή καθ᾿ ἕκαστον διεξιών φορτικόν τόν λόγον ποιήσωμαι, τό δοκοῦν ὑψηλότερον τῶν ἄλλων εἶναι γυμνάσωμεν. Τρεῖς γάρ φασι τρόπους οἱ τῶν θείων ἐπιστήμονες. Ὁ σύμπας τῆς ὅλης τῶν λογικῶν οὐσιῶν γενέσεως ἔχων θεωρεῖται λόγος τόν τοῦ εἶναι, τόν τοῦ εὖ εἶναι, καί τόν τοῦ ἀεί εἶναι, καί τόν μέν τοῦ εἶναι πρῶτον κατ᾿ οὐσίαν δεδωρῆσθαι τοῖς οὖσι, τόν δέ τοῦ εὖ εἶναι δεύτερον δέδοσθαι κατά προαίρεσιν αὐτοῖς ὡς αὐτοκινήτοις, τόν δέ τοῦ ἀεί εἶναι τρίτον αὐτοῖς κατά χάριν πεφιλοτιμῆσθαι. Καί τόν μέν πρῶτον δυνάμεως, τόν δέ δεύτερον ἐνεργείας, τόν δέ τρίτον ἀργίας εἶναι περιεκτικόν. Οἷον ὁ μέν τοῦ εἶναι λόγος μόνην φυσικῶς ἔχων τήν πρός ἐνέργειαν δύναμιν, αὐτήν πληρεστάτην δίχα τῆς προαιρέσεως τήν ἐνέργειαν ἔχειν οὐ δύναται παντελῶς·","english":"154. Of the same, from the discourse On Holy Pentecost, on the text: \"One day being needed, which we have received from the age to come, the same being both the eighth and the first, or rather one and indissoluble. For it is there that the sabbath-rest of souls here must come to its end.\"\n\nThe number seven, according to Holy Scripture, when taken merely as a number, naturally contains much mystical contemplation lying upon it for those who labor over divine things. For it signifies both time, and age, and ages, and motion, and encompassment, and measure, and limit, and providence, and many other things, being well contemplated according to the principle of each. But when considered merely as rest, it likewise contains much knowledge mystically taught upon it. But lest, going through each one, I make my discourse burdensome, let us exercise what seems to be higher than the others. For those learned in divine things speak of three modes. The whole principle of the entire genesis of rational essences is contemplated as having the principle of being, the principle of being well, and the principle of being always, and the first, that of being, has been given to existing things by essence; the second, that of being well, has been given to them by choice, as being self-moved; and the third, that of being always, has been bestowed on them by grace. And the first is comprehensive of power, the second of activity, and the third of idleness. For example, the principle of being, having naturally only the power for activity, cannot altogether have that activity most complete without choice;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"ὁ δέ τοῦ εὖ εἶναι αὐτήν μόνην γνωμικῶς ἔχων τῆς φυσικῆς δυνάμεως τήν ἐνέργειαν, αὐτήν ὁλόκληρον τήν δύναμιν τό σύνολον χωρίς οὐκ ἔχει τῆς φύσεως· ὁ δέ τοῦ ἀεί εἶναι τῶν πρό αὐτοῦ καθ᾿ ὅλου περιγράφων, τοῦ μέν τήν δύναμιν, τοῦ δέ τήν ἐνέργειαν, οὔτε φυσικῶς κατά δύναμιν τοῖς οὖσιν ἐνυπάρχει παντελῶς, οὔτε μήν ἐξ ἀνάγκης τό παράπαν θελήσει προαιρέσεως ἕπεται· πῶς γάρ τοῖς ἀρχήν κατά φύσιν καί τέλος κατά κίνησιν ἔχουσιν οἷόν τε ἐκεῖναι τό ἀεί ὄν καί ἀρχήν καί τέλος οὐκ ἔχον; ἀλλ᾿ ὅρος ἐστί, στάσιμον ποιῶν τήν μέν φύσιν κατά τήν δύναμιν, τήν δέ προαίρεσιν κατά τήν ἐνέργειαν, οὐδ᾿ ἑτέρας ἀμείβων παντάπασι τόν καθ᾿ ὅν ἐστι λόγον, καί πᾶσι πάντας αἰῶνάς τε καί χρόνους ὁρίζων. Καί τοῦτό ἐστιν, ὡς οἶμαι, τυχόν τό μυστικῶς εὐλογημένον Σάββατον, καί ἡ μεγαλη τῆς τῶν θείων ἔργων καταπαύσεως ἡμέρα, ἥτις, κατά τήν Γραφήν τῆς κοσμογενείας, οὔτε ἀρχήν, οὔτε τέλος, οὔτε γένεσιν ἔχουσα φαίνεται, ἡ μετά τήν τῶν ἐν μέτρῳ διωρισμένων κίνησιν τῶν ὑπέρ ὅρον καί μέτρησιν ἔκφανσις, καί ἡ μετά τήν τῶν κεχωρημένων καί περιγεγραμμένων ποσότητα τῶν ἀχωρήτων καί ἀπεριγράφων ἄπειρος ταὐτότης.","english":"But the one who has the power of well-being only by choice, in the sense of the natural faculty's activity, does not possess that whole power entirely apart from nature; while the one who by definition circumscribes the \"always to be\" of all things before him—of the one the power, of the other the activity—neither naturally exists in beings at all according to power, nor indeed does it follow by necessity from the will of choice in every respect. For how could those things that have a beginning by nature and an end by motion be capable of that which always is and has neither beginning nor end? But it is a boundary, making the nature stand still according to power and the choice according to activity, never changing in any way the principle according to which it is, and defining all ages and times for all. And this is, I think, perhaps the mystically blessed Sabbath, and the great day of the rest from the divine works, which, according to the Scripture of the cosmogony, appears to have neither beginning nor end nor generation—the manifestation, after the motion of things measured and delimited, of things beyond limit and measure, and the infinite sameness, after the quantity of things contained and circumscribed, of things uncontained and uncircumscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Ὡς ἄν οὖν ἡ κατά προαίρεσιν ἐνέργεια χρήσαιτο τῇ δυνάμει τῆς φύσεως, εἴτε κατά φύσιν, εἴτε παρά φύσιν, τό εὖ ἤ τό φεῦ εἶναι τό πέρας αὐτήν ἔχουσαν\n\nὑποδέξεται, ὅπερ ἐστί τό ἀεί εἶναι, ἐν ᾧ σαββατίζουσιν αἱ ψυχαί, πάσης λαβοῦσαι παῦλαν κινήσεως. Ὀγδόη καί πρώτη, μᾶλλον δέ μία καί ἀκατάλυτος ἡμέρα ἡ ἀκραιφνής ἐστι τοῦ Θεοῦ καί παμφαής παρουσία, μετά τήν τῶν κινουμένων στάσιν γινομένη, καί τοῖς μέν τῷ τοῦ εἶναι λόγῳ κατά φύσιν προαιρετικῶς χρησαμένοις, ὅλου προσηκόντως ὅλοις ἐπιδημοῦντος, καί τό ἀεί εὖ εἶναι παρέχοντος διά τῆς οἰκείας μετοχῆς, ὡς μόνου κυρίως καί ὄντος καί ἀεί ὄντος καί εὖ ὄντος, τοῖς δέ παρά φύσιν τῷ τοῦ εἶναι λόγῳ γνωμικῶς χρησαμένοις, ἀντί τοῦ εὖ τό ἀεί φεῦ εἶναι κατά τό εἰκός ἀπονέμοντος, ὡς οὐκ ὄντος αὐτοῖς λοιπόν χωρητοῦ τοῦ εὖ εἶναι, ἐναντίως πρός αὐτό διακειμένοις, καί κίνησιν παντελῶς οὐκ ἔχουσι μετά τήν τοῦ ζητουμένου φανέρωσιν, καθ᾿ ἥν τοῖς ζητοῦσι πέφυκε φανεροῦσθαι τό ζητητόν. ΡΝΕ (155). ΑΛΛΟ ΕΙΣ ΤΟ ΑΥΤΟ ΘΕΩΡΗΜΑ Ἄλλο εἰς τό αὐτό θεώρημα.","english":"So then, according to how the activity by choice uses the power of nature, whether according to nature or contrary to nature, it will receive the good or the bad as its end, that is, the state of ever-being, in which souls keep sabbath, having received rest from all movement. The eighth and first day—or rather, one and indissoluble day—is the pure and all-radiant presence of God, coming to be after the cessation of things that move; and for those who have used the principle of being according to nature by choice, it is present in a fitting way to them wholly, and grants them to be always good through its own participation, since it alone is properly both being and ever-being and well-being; but to those who have used the principle of being contrary to nature by inclination, it assigns, as is reasonable, the ever-bad instead of the good, since the capacity for well-being is no longer available to them, as they are disposed in opposition to it, and they have no movement at all after the manifestation of what is sought, by which the sought thing naturally becomes manifest to those who seek it. RNE (155). Another on the same contemplation. Another on the same contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Καί πάλιν ἑβδόμη καί Σάββατόν ἐστιν ἡ τῶν κατ᾿ ἀρετήν ἁπάντων τρόπων καί τῶν κατά θεωρίαν γνωστικῶν λόγων διάβασις. Ὀγδόη δέ ἐστιν ἡ πρός τήν ἀρχήν καί αἰτίαν τῶν πρακτικῶς πεποιημένων καί τῶν θεωρητικῶς ἐγνωσμένων κατά τήν χάριν ἀληθής μεταποίησις.\n\nΡΝ (156). ΑΛΛΗ ΕΙΣ ΤΟ ΑΥΤΟ ΘΕΩΡΙΑ Ἄλλη εἰς τό αὐτό θεωρία.\n\nἜστι μέν οὖν καί αὖθις ἑβδόμη καί Σάββατον ἡ τήν κατ᾿ ἀρετήν διαδεχομένη πρακτικήν φιλοσοφίαν ἀπάθεια. Ὀγδόη δέ καί πρώτη ἐστίν, ὡς μία καί ἀκατάλυτος, ἡ μετά τήν γνωστικήν θεωρίαν ἐπιγινομένη σοφία. Καί κατ᾿ ἄλλους δέ τρόπους παντοδαπούς ἐστι δυνατόν τοῖς τῶν θείων φιλοθεάμοσι τόν περί τῶν τοιούτων ἐκδέχεσθα λόγον, καί πολλάς καλάς τε καί ἀληθεῖς ἐφευρεῖν θεωρίας. ΡΝΖ (157).... ΠΩΣ ΤΟ «ΔΙΣΣΩΣΑΤΕ ΚΑΙ ΤΡΙΣΣΩΣΑΤΕ», ΛΑΒΩΝ Ο ΔΙΔΑΣΚΑΛΟΣ..»...». Ἐκ τοῦ αὐτοῦ λόγου, πῶς τό· «Δισσώσατε καί τρισσώσατε», λαβών ὁ διδάσκαλος εἰς τό περί τῆς ἑβδόμης μυστήριον φησιν· «Ὡς δέ καί τήν ἑβδόμην ἀναστροφήν Ἠλίου τοῦ προφήτου, τῷ τῆς Σαραφθίας υἱῷ, τό ζῇν ἐμπνεύσασαν, καί τοῦ αὐτοῦ τήν ἰσάριθμον κατά τῶν σχιδάκων ἐπίκλυσιν». Ὁ μακάριος γέρων παρ᾿ ἐμοῦ τοῦτο ἐρωτηθείς ἔφη, Κατά τοῦτο τυχόν περί τοῦ ἑπτά διεξιόντα τόν διδάσκαλον ἀριθμοῦ τεκμήρασθαι δυνατόν. Πρῶτον μέν κατά τούς λεγομένους ἀριθμητικούς. Φασί γάρ ἐκεῖνοι συνίστασθαί τινας ἀριθμούς ἐκ δισσουμένων καί τρισσουμένων ἑτέρων, τῆς μονάδος, τελευταῖον προστιθεμένης.","english":"And again, the seventh and the Sabbath is the passage through all the modes of virtue and the gnostic principles of contemplation. And the eighth is the true transformation, according to grace, toward the beginning and cause of the things done practically and the things known contemplatively.\n\nPN (156). Another contemplation on the same. Another contemplation on the same.\n\nSo then, again, the seventh and the Sabbath is dispassion, which succeeds the practical philosophy according to virtue. And the eighth is also the first, as one and indissoluble, namely the wisdom that comes after gnostic contemplation. And in other manifold ways it is possible for those who love to contemplate divine things to receive the account concerning such matters, and to discover many noble and true contemplations. PN 157 (157).... How the teacher, taking \"Ye shall double and triple\"... From the same discourse, how the teacher, taking \"Ye shall double and triple,\" speaks concerning the mystery of the seventh: \"As also the seventh course of Elijah the prophet, breathing life into the son of the woman of Zarephath, and the same number of his pourings upon the split pieces of wood.\" The blessed elder, when asked by me about this, said, \"In this respect, perhaps, it is possible to conjecture that the teacher is discoursing about the number seven. First, according to those called arithmeticians. For they say that certain numbers are constituted from other numbers doubled and tripled, with the monad added last.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Οἷον ἐκ δισσουμένων μέν ὁ ξδ' συνίσταται, τῆς μονάδος δισσουμένης μετά τῶν ἕξ ἀριθμῶν, προστιθεμένης καί τῆς μονάδος, καί οὕτως ἡ ἑβδομάς πληροῦται, οἷον δίς α' β', δίς β' δ', δίς δ' η', δίς η' ιστ', δίς ιστ' λβ', δίς λβ' ξδ'. Τούτων οὕτω διαπλασθέντων δι᾿ ἕξ ἀριθμῶν δοκοῦσι συντεθεῖσθαι, ἀλλά παραλαμβανομένη τελευταῖον καί ἡ μονάς πληρεῖ τόν ἑπτά, ἐξ ἧς τήν ἀρχήν ὁ διπλασιασμός εἴληφεν. Οὕτως οὖν κἀνταῦθα τόν αὐτόν κανόνα κατασχόντες ἀπαρτίσομεν τόν ἑπτά ἀριθμόν. Φησί γάρ, \" Ἐκχέατε, δισσώσατε καί τρισσώσατε. \" Δίς οὖν μία β', τρίς β' ἕξ, καί ἡ πρώτη μονάς προστιθεμένη τοῖς ἑξάσιν ἀπαρτίζειν τόν ἑπτά ἀριθμόν. Φασί δέ καί συγγένειάν τινα πνευματικήν κατά μυστικήν θεωρίαν\n\nπρός τόν ζ' ἀριθμόν ἔχειν τόν γ' κατά τοιόνδε τρόπον, τῷ τήν πάνσεπτον και προσκυνητήν Τριάδα διά τοῦ γ' σημαίνεσθαι, καί πάλιν τήν αὐτήν διά τοῦ ζ', τῷ τόν ζ' ἀριθμόν παρθένον εἶναι. Τῶν γάρ ἐντός δεκάδος ἀριθμῶν μόνος οὗτος οὔτε γεννᾷ, οὔτε γεννᾶται. Τοῦτο δέ σαφῶς ἐνδείκνυται διεξιών ἐν τῇ βίβλῳ τῶν ἐπῶν Περί παρθενίας, οὑτωσί λέγων, \"Πρώτη παρθένος ἐστίν ἁγνή Τριάς». ΡΝΗ (158). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟ ΑΥΤΟ Ἄλλο θεώρημα εἰς τό αὐτό.","english":"For example, sixty-four is composed from doublings, the monad being doubled along with the six numbers, and the monad also being added, and thus the hebdomad is completed: for instance, twice one is two, twice two is four, twice four is eight, twice eight is sixteen, twice sixteen is thirty-two, twice thirty-two is sixty-four. These things having been formed in this way through six numbers, they seem to have been put together, but the monad too, taken last, fills out the seven, from which the doubling has taken its beginning. So then, here too, having held to the same rule, we shall complete the number seven. For it says, \"Pour out, double and triple.\" Twice one, then, is two; three times two is six; and the first monad, added to the six, completes the number seven. And they say that the number three has a certain spiritual kinship, according to mystical contemplation, with the number seven, in the following way: because the all-venerable and adorable Trinity is signified by the three, and again the same is signified by the seven, because the number seven is a virgin. For of the numbers within the decade, this one alone neither generates nor is generated. And this is clearly indicated by one who expounds in the book of the Epics On Virginity, speaking as follows: \"The first virgin is the holy Trinity.\" 158. ANOTHER CONTEMPLATION ON THE SAME. Another contemplation on the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Ἤ καί οὕτως. Τῇ ἁγίᾳ Τριάδι μυστικῶς τῷ λόγῳ τήν αὐτῆς ἐπιθεωρήσας ἐνέργειαν, φημί δέ τό ἀγαθόν ὅπερ τάς τέσσαρας ἐμφαίνει γενικάς ἀρετάς, τόν ἑπτά πληρώσεις ἀριθμόν. Τῇ γάρ ἁγίᾳ καί πανυμνήτῳ Τριάδι μυστικῶς τήν αὐτῆς ἐπιθεωροῦντες ἐνέργειαν τόν ἑπτά παρθένον ἀπαρτίζομεν ἀριθμόν. ΡΝΘ (159)...». ΙΗΣΟΥΣ ΔΕ ΑΥΤΟΣ, Η ΚΑΘΑΡΑ ΤΕΛΕΙΟΤΗΣ, ΟΙΔΕ ΜΕΝ ΤΡΕΦΕΙΝ ΕΝ ΕΡΗΜΙΑ..».\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό· Ἰησοῦς δέ αὐτός, ἡ καθαρά τελειότης, οἶδε μέν τρέφειν ἐν ἐρημίᾳ καί πέντε ἄρτοις πεντακισχιλίους, οἶδε δέ πάλιν καί ἑπτά τετρακισχιλίους· καί τά τοῦ κόρου λείψανα ἐκεῖ μέν δώδεκα κόφινοι, ἐνταῦθα δέ σπυρίδες ζ´. Οὐθέτερον ἀλόγως οἶμαι, οὐδέ ἀναξίως τοῦ Πνεύματος. Γυμνασθεῖσαν ἤδη πρός θεωρητικήν ἕξιν ἐν τοῖς προλαβοῦσι διά πλάτους, ὡς οἷόν τε ἦν, εἰρημένοις τήν διάνοιαν, πλήθει λόγων αὐτήν, εἰ δοκεῖ, μή βαρήσωμεν, δυναμένην λοιπόν καί κατ᾿ ἐπιτομήν τήν τῶν θείων ἐπιστημόνως δέχεσθαι θεωρίαν. Οἱ κρίθινοι τοιγαροῦν πέντε ἄρτοι τούς προχείρους τῆς φυσικῆς θεωρίας παραδηλοῦσι λόγους. Οἱ δέ τούτοις τρεφόμενοι πεντακισχίλιοι ἄνδρες τούς περί φύσιν μέν κινουμένους, οὔπω δέ πάντη τῆς περί τό παθητικόν καί ἄλογον τῆς ψυχῆς μέρος ἐκκαθαρθέντας σχετικῆς διαθέσεως ἐμφαίνουσι. Ὡς νοεῖν δίδωσι τοῖς τῶν τοιούτων λόγων θεάμασι ἐκ κριθῆς εἶναι τούς ἄρτους, κοινόν δέ τοῦτο κτηνῶν τε καί ἀνθρώπων εἶδος ὑπάρχει τροφῆς, καί τό σύν γυναιξίν εἶναι καί παισίν, ὅπερ δηλοῖ σαφῶς μή τῶν καθ᾿ ἡδονήν παντελῶς ἐπιθυμιῶν καί τῆς ἀτελοῦς τῶν λογισμῶν νηπιότητος αὐτούς ἠλλοτριῶσθαι.","english":"Or also in this way. To the Holy Trinity, mystically in the word, having contemplated its activity, I mean the good which displays the four general virtues, you will fulfill the number seven. For to the holy and all-praised Trinity, mystically contemplating its activity, we complete the number of the seven virgins. 159... \"But Jesus himself, the pure perfection, knows how to feed in the desert..\"\n\nFrom the same discourse, on the passage: \"But Jesus himself, the pure perfection, knows how to feed in the desert both five thousand with five loaves, and again four thousand with seven; and the remnants of the satisfaction there were twelve baskets, here seven baskets.\" Neither do I think this happened without reason, nor unworthily of the Spirit. Since the mind has already been exercised toward a contemplative habit in what has been said before at length, as far as possible, let us not burden it, if it seems good, with a multitude of words, since it is now able also to receive in summary the contemplation of divine things with knowledge. The five barley loaves, then, suggest the readily available principles of natural contemplation. And the five thousand men fed by them indicate those who are moved concerning nature, but not yet entirely purified from the relative disposition concerning the passive and irrational part of the soul. As the visions of such principles give us to understand that the loaves are of barley, and this is a common kind of food for beasts and humans, and that there were women and children present, which clearly shows that they had not been entirely estranged from the desires according to pleasure and the incomplete infancy of their reasonings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Ἡ δέ ἔρημος ἐστιν ὁ κόσμος οὗτος, ἐν ᾦ τοῖς διά τῆς φυσικῆς θεωρίας περί τό θεῖον κινουμένοις τούς τῆς φύσεως πνευματικῶς διαθρύπτων λόγους ὁ τοῦ Θεοῦ Λόγος πᾶσαν ἀγαθῶν χαρίζεται πλησμονήν, ὡς δηλοῦσιν οἱ τῶν περισσευμάτων κόφινοι, δώδεκα ὄντες τόν ἀριθμόν.\n\nΡΞ (160). ΘΕΩΡΙΑ ΕΙΣ ΤΟ ΙΒ´ ΑΡΙΘΜΟΝ Θεωρία εἰς τό ιβ´ ἀριθμόν.\n\nἘμφαίνει δέ ὁ δώδεκα ἀριθμός, ἤ τούς κατά χρόνον καί φύσιν λόγους, ὡς ἐκ πέντε καί ἑπτά κατά σύνθεσιν συμπληρούμενος. Ἑβδοματικός γάρ ὁ χρόνος, ὡς κυκλικῶς κινούμενος, καί τήν πρός τό κινεῖσθαι προσφυῶς ἔχων ἐπιτηδειότητα, τήν τῶν ἄκρων ἀπό τοῦ μέσου κατά τόν ἀριθμόν τοῦτον ἴσην ἀπόστασιν. Πενταδική ἡ φύσις, ὑπό τόν ἀριθμόν τόν πέντε πεφυκυΐα τάττεσθαι, διά τε τό πλέον τῆς ἁπλῶς λεγομένης ὕλης τῆς τετραχῶς διαιρουμένης ἔχειν τό εἶδος. Ἡ φύσις γάρ οὐδέν ἄλλο καθέστηκεν οὖσα ἤ ὕλη εἰδοποιημένη. Τό γάρ εἶδος τῇ ὕλῃ προστεθέν φύσιν ἀπεργάζεται.\n\nΡΞΑ (161). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟ ΑΥΤΟ Ἄλλο θεώρημα εἰς τό αὐτό.","english":"This wilderness is this world, in which the Word of God, spiritually breaking for those who are moved concerning the divine through natural contemplation the words of nature, grants every fullness of good things, as the baskets of the leftovers make clear, being twelve in number.\n\n160. Contemplation on the number twelve. Contemplation on the number twelve.\n\nThe number twelve indicates either the words pertaining to time and nature, as being completed by composition from five and seven. For time is hebdomadic, as being moved cyclically, and having a fitness naturally suited to being moved, the equal distance of the extremes from the middle according to this number. Nature is pentadic, being naturally disposed to be ordered under the number five, both because the form has more than matter simply so called, which is divided fourfold. For nature is nothing other than matter given form. For the form added to matter produces nature.\n\n161. Another contemplation on the same. Another contemplation on the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Ἤ τάς τῶν ὄντων γενητῶν καί αἰωνίων νοήσεις, ὡς κινουμένων καί περιγεγραμμένων, καί τόν τοῦ τί καί ποῖον καί πῶς εἶναι λόγον ἐπιδεχομένων. Πᾶν γάρ κινητόν τε καί γενητόν ὑπάρχει, καί διά τοῦτο πάντως καί ὑπό χρόνον ἐστί, κἄν εἰ μή τόν κινήσει μετρούμενον. Ἀρχήν γάρ ἔχει τοῦ εἶναι πᾶν γενητόν ὡς ἠργμένον τοῦ εἶναι, καί διάστημα, ἀφ᾿ οὗ τοῦ εἶναι ἤρξατο. Εἰ δέ καί ἔστι καί κινεῖται πᾶν γενητόν, καί ὑπό φύσιν πάντως ἐστί καί χρόνον, τήν μέν διά τό εἶναι, τόν δέ διά τό κινεῖσθαι, δι᾿ ὧν κατά συμπλοκήν ὁ τοῦ δώδεκα κατά τόν ἀποδοθέντα τρόπον συμπληροῦται λόγος.\n\nΡΞΒ (162). ΑΛΛΗ ΘΕΩΡΙΑ Ἄλλη θεωρία.\n\nἬ τήν ἠθικήν καί φυσικήν καί θεολογικήν φιλοσοφίαν ὁ ἀριθμός οὗτος δηλοῖ, ὡς ἐκ τεσσάρων καί πέντε καί τριῶν συναγόμενος. Τετραδική γάρ διά τάς δ᾿ γενικάς ἀρετάς ἐστιν ἡ ἐν τοῖς πράγμασι κατ᾿ ἦθος ἀκριβής φιλοσοφία. Πενταδική δέ ἡ φυσική θεωρία διά τήν εἰρημένην αἰτίαν, φημί δέ τήν πενταχῶς κατά φύσιν διαιρουμένην αἴσθησιν. Τριαδική δέ ἡ μυστική θεολογία, διά τάς ὁμοουσίους ἁγίας τρεῖς ὑποστάσεις τῆς παναγίου μονάδος, ἤ ἐν αἷς ἡ ἁγία μονάς, ἤ, κυριώτερον εἰπεῖν, ἅπερ ἡ ἁγία μονάς.","english":"Or the understandings of beings that are generated and eternal, as being moved and circumscribed, and admitting the reason of what and of what sort and how they are. For everything is both movable and generated, and for this reason is certainly also under time, even if not the time measured by motion. For every generated thing has a beginning of its being, as having begun to be, and an interval from which it began to be. But if every generated thing both is and is moved, it is certainly under nature and time—under nature because it is, under time because it is moved—through which, by their combination, the reason of twelve is fulfilled in the manner that has been set forth.\n\n162. Another contemplation.\n\nOr this number indicates ethical, natural, and theological philosophy, as being gathered from four and five and three. For the philosophy in things that is exact in respect of character is fourfold because of the four general virtues. Natural contemplation is fivefold for the reason stated—I mean the sense divided fivefold according to nature. Mystical theology is threefold because of the three holy consubstantial hypostases of the all-holy Monad, or in which the holy Monad is, or, to speak more properly, which the holy Monad is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"ΡΞΓ (163). ΑΛΛΗ ΘΕΩΡΙΑ Ἄλλη θεωρία.\n\nἬ τήν καθόλου καί γενικωτάτην ἀρετήν καί γνῶσιν, τήν μέν ὡς ἐνταῦθα διά τῶν δ’ ἀρετῶν κατορθουμένην, τήν δέ ὡς διά τῶν ὀκτώ τήν θεωτέραν τῶν μελλόντων μυστικῶς παραδηλούσων κατάστασιν σημαινομένην, ἐξ ὧν ὁ δώδεκα κατά σύνθεσιν ἀριθμός ἀπαρτίζεται.\n\nΡΞΔ (164). ΑΛΛΗ ΘΕΩΡΙΑ Ἄλλη θεωρία.\n\nἬ τά παρόντα τε καί τά μέλλοντα, ὡς τῶν μέν παρόντων τόν δ´ στοιχειώδη τε καί ὑλικόν ἀριθμόν ὄντα φυσικῶς παραδεχομένων, τῶν δέ μελλόντων μυστικῶς ἐπιθεωρούμενον αὐτοῖς ἐπιδεχομένων τόν ὀκτώ ἀριθμόν, ὡς τῆς κατά χρόνον ἑβδοματικῆς ὑπερθετικῆς ἰδιότητος.\n\nΡΞΕ (165). ΑΛΛΗ ΘΕΩΡΙΑ Ἄλλη θεωρία.\n\nἬ τούς περί νοητῶν καί αἰσθητῶν κρίσεώς τε καί προνοίας τριττούς λόγους ὁ δώδεκα σαφῶς ἀριθμός παραδηλοῖ. Ἕκαστον γάρ τούτων ἐφ᾿ ἑαυτό τοῦ εἶναι τοῦθ᾿ ὅπερ ἐστί τρεῖς ἐπιδέχεται λόγους, καθώς τοῖς ἄκροις λόγοις τῶν θείων μύσταις καί μυσταγωγοῖς διά πολλήν ἄσκησιν τῶν λογίων ἐκ πολλῶν κατάδηλον γέγονε. Τριπλασιάζοντες οὖν ἑαυτοῖς οἱ καθόλου τριττοί τῶν ὄντων","english":"163. Another contemplation.\n\nOr the universal and most general virtue and knowledge—the one accomplished here through the four virtues, the other signified as through the eight, mystically indicating the more divine state of things to come—from which the number twelve is completed by combination.\n\n164. Another contemplation.\n\nOr things present and things to come, since things present naturally accept the number four, which is elemental and material, while things to come admit the number eight, mystically contemplated in them, as of the hebdomadal supervening property in time.\n\n165. Another contemplation.\n\nOr the number twelve clearly indicates the threefold reasons concerning intelligible and sensible things, both of judgment and of providence. For each of these, in relation to itself, of being that which it is, admits three reasons, just as the extreme reasons have become evident to the divine mystics and initiators from many things through much practice of the oracles. Tripling themselves, therefore, the universal threefold reasons of beings","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"λόγοι τά ἐφ᾿ οἷς θεωροῦνται δ´ ὄντα, ἤ τό ἔμπαλιν τοῖς ὧν εἰσιν αὐτοί τετραπλούμενοι, τόν δώδεκα ποιοῦσιν ἀριθμόν. Εἰ γάρ τά ὄντα οὐσίαν ἔχει καί δύναμιν καί ἐνέργειαν, τριττόν τόν ἐπ᾿ αὐτοῖς τοῦ εἶναι δηλονότι κέκτηνται λόγον. Εἰ δέ τούτους συνδεῖ τούς λόγους πρός τό εἶναι δηλονότι καθό εἰσιν ἡ πρόνοια, τριπλοῦς καί ὁ αὐτῆς πάντως ὑπάρχων καθέστηκε λόγος. Εἰ δέ τῶν λωβώσεων τῶν καθ᾿ ἕνα τῶν εἰρημένων παρατραπέντων λόγων, παρελθουσῶν τε καί παρουσῶν καί μελλουσῶν, ἡ κρίσις ἐστί τιμωρητική ὡς κακίας κολαστική, τριπλοῦν ἔχει καί αὐτή τόν ἐπ᾿ αὐτῇ τῆς θεωρίας λόγον, καθ᾿ ὅν οὐσίαν τε καί δύναμιν καί ἐνέργειαν τῶν ὄντων περιγράφουσα μένει τήν οἰκείαν εἰς τό διηνεκές ἀοριστίαν φυλάττουσα. ΡΞ (166). ΑΛΛΗ ΘΕΩΡΙΑ Ἄλλη θεωρία.\n\nἬ πάλιν τήν ἐφικτήν τοῦ αἰτίου καί τῶν αἰτιατῶν τελείαν ἐπίγνωσιν ὁ ἀριθμός οὗτος δηλοῖ. Δεκάδι γάρ προστεθεῖσα δυάς ποιεῖ τόν ιβ´· δεκάς δέ ἐστιν Ἰησοῦς ὁ Κύριος καί Θεός τῶν ὅλων, ὡς ἀνεκφοιτήτως ταῖς ἀπό μονάδος προόδοις πρός ἑαυτόν μοναδικῶς πάλιν ἀποκαθιστάμενος. Μονάς γάρ καί ἡ δεκάς, καί ὡς ὅρος τῶν ὁριζομένων καί περιοχή τῶν κλινουμένων καί πέρας πάσης ἀριθμητικῆς ἀποπερατώσεως. Καί δυάς ἐστι πάλιν πᾶσα τῶν μετά Θεόν ὄντων ἡ σύμπηξις, οἷον τά μέν αἰσθητά πάντα ὡς ἐξ ὕλης συνεστηκότα καί εἴδους ἐστί δυάς, τά δέ νοητά, ὡσαύτως ἐξ οὐσίας καί τοῦ εἰδοποιοῦντος αὐτά οὐσιωδῶς συμβεβηκότος.","english":"The principles (logoi) according to which beings are contemplated are four, or conversely, being multiplied fourfold in relation to the things of which they are the principles, they make up the number twelve. For if beings have essence, power, and activity, they clearly possess a threefold principle of their being. And if providence binds these principles to being—clearly insofar as they exist—then its principle is altogether threefold as well. And if the judgment upon the corruptions of the principles that have been perverted in each of the things mentioned—past, present, and future—is punitive as the chastisement of vice, it too has a threefold principle of contemplation, according to which, circumscribing the essence, power, and activity of beings, it remains keeping its own indefiniteness unto perpetuity. 166. Another contemplation. Another contemplation.\n\nOr again, this number indicates the perfect knowledge, attainable, of the cause and of the things caused. For a dyad added to a decad makes twelve; and the decad is Jesus the Lord and God of all, as he who, without departing from himself, through the processions from the monad, is again restored to himself in a monadic manner. For the decad is also a monad, both as the boundary of things bounded and the encompassment of things inclined and the limit of every numerical completion. And the dyad is again the whole composition of all things after God—for instance, all sensible things, as composed of matter and form, are a dyad, and intelligible things likewise, from essence and the property that gives them form essentially.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Οὐδέ γάρ ἐστι τό παράπαν γενητόν κυρίως ἁπλοῦν, ὅτι μή τόδε μόνον ἐστίν ἤ τόδε, ἀλλ᾿ ὡς ἐν ὑποκειμένῳ τῇ οὐσίᾳ ἔχει τήν συστατικήν τε καί ἀφοριστικήν διαφοράν συνεπιθεωρουμένην, τήν αὐτό μέν ἐκεῖνο συνιστῶσαν, ἄλλου δέ αὐτό φανερῶς διακρίνουσαν. Οὐδέν δέ καθ᾿ οἱονδήποτε τρόπον οὐσιωδῶς ἔχον συνεπιθεωρούμενόν τι πρός δήλωσιν τῆς οἰκείας ὑπάρξεως δύναται κυρίως εἶναι ἁπλοῦν.\n\nΡΞΖ (167). ΑΛΛΗ ΘΕΩΡΙΑ Ἄλλη θεωρία.\n\nἬ πάλιν τήν θείαν οὐσίαν καί τήν αὐτῆς δραστικήν ἐνέργειαν ἐπικεκρυμμένως ὁ ἀριθμός οὗτος ὑποσημαίνει. Τήν μέν θείαν οὐσίαν, διά τοῦ τρεῖς ἀριθμοῦ δηλουμένην ὡς τριαδικῶς ὑμνουμένην διά τήν τρισυπόστατον ὕπαρξιν· τριάς γάρ ἐστιν ἡ μονάς ὡς ἐν τελείαις οὖσα τελεία ταῖς ὑποστάσεσιν, ἤγουν τῷ τῆς ὑπάρξεως τρόπῳ, καί μονάς ἐστιν ἡ τριάς ἀληθῶς τῷ τῆς οὐσίας, ἤγουν τῷ τοῦ εἶναι λόγῳ. Τήν δέ δραστικήν ἐνέργειαν διά τοῦ ἕξ ἀριθμοῦ μηνυομένην, ὡς μόνου τῶν ἐντός δεκάδος ἀριθμοῦ τελείου καί πλήρους, καί ἐκ τῶν οἰκείων συνισταμένου μερῶν, καί τῶν αὖ καθόλου καί ἀνίσων ἀριθμῶν περιεκτικοῦ, τοῦ ἀρτίου φημί καί τοῦ περιττοῦ, ὡς καί μόνην τελείαν τελείων, καθ᾿ ὅν εἰσι λόγον, ἀπεργαστικήν τε καί φρουρητικήν. Ἄνισα γάρ τά μετά τοῖς ἄκροις κινούμενα πρός τήν τῶν ἄκρων ἀεικίνητον στάσιν. Οἷον ἵν᾿ ἐξ ἑνός καί τῶν λοιπῶν ποιήσωμαι τοῖς φιλοπόνοις τήν ἔνστασιν, ἄκρον μέν ἐστι τό· Καί εἶπεν ὁ Θεός, Ποιήσωμεν ἄνθρωπον κατ᾿ εἰκόνα ἡμετέραν καί καθ᾿ ὁμοίωσιν· μέσον δέ τό· Καί ἐποίησεν ὁ Θεός τόν ἄνθρωπον, ἄρσεν καί θῆλυ ἐποίησεν αὐτούς· καί ἄκρον πάλιν·","english":"For no created thing is in the strict sense altogether simple, since it is not merely this or merely that, but it has its constitutive and distinguishing difference contemplated together with it in its essence as in a subject—the difference that constitutes it as that very thing and clearly distinguishes it from another. And nothing that in any way whatsoever has a difference essentially contemplated together with it for the manifestation of its own existence can be strictly simple.\n\n167. ANOTHER CONTEMPLATION\n\nOr again, this number secretly signifies the divine essence and its active operation. The divine essence is indicated by the number three, as being hymned in a threefold way because of its three-hypostatic existence; for the monad is a triad, being perfect in perfections in its hypostases, that is, in the mode of existence, and the triad is truly a monad in its essence, that is, in the principle of being. The active operation is made known by the number six, as the only perfect and complete number among those within the decade, being composed of its own parts, and as containing both the general and unequal numbers—I mean the even and the odd—as also the only perfect number that is productive and preservative of perfect things according to the principle in which they exist. For the unequal things that are moved between the extremes tend toward the ever-moving stability of the extremes. For example, so that I may make the exposition from one instance and the rest for those who love labor: an extreme is \"And God said, Let us make man in our image and likeness\"; a middle is \"And God made man, male and female made he them\"; and again an extreme—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Ἐν γάρ Χριστῷ Ἰησοῦ οὐκ ἔστιν οὔτε ἄρσεν οὔτε θῆλυ. Τῶν ἄκρων οὖν καί τῶν μέσων ἀνίσων ὄντων, ὡς τῶν μέν τό ἄῤῥεν ἐχόντων καί τό θῆλυ, τῶν δέ μή ἐχόντων, ἐστί ποιητική τε καί περιεκτική ἡ θεία ἐνέργεια, ἥντινα μυστικῶς, καθάπερ οἶμαι,\n\nμυηθείς ὁ σοφώτατος Μωϋσῆς, καί τοῖς λοιποῖς τῶν ἀνθρώπων ἀγαθοπρεπῶς ὑπεμφαίνων, ἐν ἕξ ἡμέραις γέγραφε τόν Θεόν πεποιηκέναι τόν σύμπαντα κόσμον· ᾗτινι καθ᾿ εἱρμόν καί καί τάξιν μετά τῆς προνοίας καί τῆς κρίσεως τῶν ὄντων πρεπόντως συνεπιθεωροῦντες τήν γένεσιν (περιέχεται γάρ αὐτῇ ταῦτα) τόν ιβ´ πληρέστατον ἀπαρτίζομεν ἀριθμόν.\n\nΡΞΗ (168). ΘΕΩΡΙΑ ΕΙΣ ΤΟΥΣ ΚΟΦΙΝΟΥΣ Θεωρία εἰς τούς κοφίνους.\n\nΚοφίνους δέ φησιν ὁ λόγος, ἐν οἷς ἀπετέθη τά περισσεύσαντα, τήν παιδευτικήν οἰκονομίαν, τῶν πνευματικῶς τραφέντων τούς νοητούς τῶν εἰρημένων λόγους, διά τό μήπω τῆς παιδαγωγικῆς αὐτούς ὑπεράνω γενέσθαι διδασκαλίας, τῆς καί τά χρήσιμα δεόντως ὑποτιθεμένης, καί τήν ἀλγεινήν τοῖς οὔτω παιδευομένοις ἀγωγήν προτεινούσης, ὡς νοεῖν δίδωσιν ἡ ἐξ ἧς οἰκοδομοῦνται οἱ κόφινοι ὕλη, πληκτική κατά φύσιν ὑπάρχουσα. ΡΞΘ (169). ΘΕΩΡΙΑ ΤΩΝ Ζ´ ΑΡΤΩΝ Θεωρία τῶν ζ´ ἄρτων.","english":"For in Christ Jesus there is neither male nor female. Since, then, the extremes and the intermediates are unequal—the former having male and female, the latter not having them—the divine activity is creative and comprehensive, which the most wise Moses, mystically initiated, as I think, and goodly hinting to the rest of men, wrote that God made the whole world in six days; and with this activity, in sequence and order, together with providence and the judgment of things that exist, we fittingly contemplate creation (for these things are contained in it) and complete the most perfect number twelve.\n\nWORD 168. CONTEMPLATION OF THE BASKETS. Contemplation of the baskets.\n\nThe Word calls baskets those in which the leftovers were placed, meaning the pedagogical economy—the spiritual meanings of the things said, for those who have been spiritually fed—because they have not yet risen above the pedagogical teaching, which also properly sets before them what is useful and presents to those so educated the painful discipline, as the material from which the baskets are made gives us to understand, being by nature striking.\n\nWORD 169. CONTEMPLATION OF THE SEVEN LOAVES. Contemplation of the seven loaves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Οἱ δέ ἑπτά τῶν τετρακισχιλίων ἄρτοι τήν νομικήν, ὡς οἶμαι, μυσταγωγίαν ὑποτυποῦσιν, ἤτοι τούς κατ᾿ αὐτήν θειοτέρους λόγους, οὕστινας τοῖς προσμένουσι τρεῖς ἡμέρας τῷ λόγῳ, τουτέστι μεθ᾿ ὑπομονῆς τόν περί τήν ἠθικήν τε καί φυσικήν καί θεολογικήν φιλοσοφίαν περιποιητικόν τοῦ φωτισμοῦ τῆς γνώσεως πόνον μακροθύμως φέρουσιν, ὁ λόγος μυστικῶς δίδωσιν. ΡΟ (170). ΑΛΛΗ ΘΕΩΡΙΑ ΠΕΡΙ ΤΩΝ ΤΡΙΩΝ ΗΜΕΡΩΝ Ἄλλη θεωρία περί τῶν τριῶν ἡμερῶν.\n\nἬ τόν φυσικόν τυχόν καί γραπτόν καί πνευματικόν νόμον αἱ τρεῖς ἡμέραι παραδηλοῦσιν, ὡς ἑκάστου τοῦ κατ᾿ αὐτόν πνευματικωτέρου λόγου τόν φωτισμόν τοῖς φιλοπονοῦσι παρέχοντος, καθ᾿ ἅς ἀμέμπτως οἱ καλῶς τε καί ἀληθῶς πεινῶντες τά θεῖα, τῷ Θεῷ καί Λόγῳ προσμένοντες, δέχονται τροφήν μυστικήν κατά ταὐτόν νίκης τε καί βασιλείας ἔχουσαν σύμβολα τοῦ κόρου τά λείψανα. Αἱ γάρ ἑπτά σπυρίδες ἐκ φοινίκων τήν ὕλην ἔχουσαι (νίκης δέ σύμβολον καί βασιλείας ὁ φοῖνιξ), πρός δέ καί τῆς ἀκλονήτου πρός τάς τῶν βιαίων πνευμάτων ἐμβολάς ὑπέρ ἀληθείας ἐνστάσεως δι᾿ ἑαυτῶν τούς τραφέντας πάσης κακίας καί ἀγνωσίας νικητάς ἀποφαίνουσιν, ὡς τήν κατά παθῶν τε καί δαιμόνων παρά τοῦ Θεοῦ Λόγου ἀήττητον λαβόντας δυναστείαν.","english":"The seven loaves of the four thousand prefigure, as I think, the legal mystagogy, that is, the more divine principles contained in it, which the Word mystically gives to those who remain with the Word for three days—that is, who patiently and long-sufferingly bear the labor that procures the illumination of knowledge concerning ethical, natural, and theological philosophy. RO (170). ANOTHER CONTEMPLATION CONCERNING THE THREE DAYS. Another contemplation concerning the three days.\n\nOr perhaps the three days indicate the natural, the written, and the spiritual law, since each of the more spiritual principles contained in it provides illumination to those who love labor, during which days those who rightly and truly hunger for divine things, remaining with God the Word, receive mystical food that at the same time has the symbols of victory and kingship—the remnants of the loaves being the remnants of satiety. For the seven baskets, having their material from palm branches (and the palm is a symbol of victory and kingship), and furthermore by themselves demonstrate those who were fed to be victors over all evil and ignorance, through their unshaken resistance on behalf of truth against the assaults of violent spirits, so that they have received from God the Word the invincible dominion over passions and demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"ΡΟΑ (171). ΘΕΩΡΙΑ ΤΟΥ ΑΡΙΘΜΟΥ ΤΩΝ ΤΕΤΡΑΚΙΣΧΙΛΙΩΝ ΑΝΔΡΩΝ Θεωρία τοῦ ἀριθμοῦ τῶν τετρακισχιλίων ἀνδρῶν. Καί ὁ αὐτῶν δέ ἐκείνων τῶν τούτους τραφέντων τούς πνευματικούς λόγους ἀριθμός τῆς ἀληθοῦς αὐτῶν ἀρίδηλος μάρτυς ἐστί τελειότητος, ὡς τάς τέσσαρας γενικάς περιέχων μονάδας, ὧν πρώτη μέν ἐστιν ἡ πρώτη μονάς, δευτέρα δέ μονάς ἐστιν ἡ δεκάς, τρίτη δέ μονάς ἐστιν ἡ ἑκατοντάς, καί τετάρτη μονάς ἐστιν ἡ χιλιάς. Ἑκάστη γάρ τούτων, χωρίς τῆς πρώτης μονάδος, καί μονάς ἐστι καί δεκάς· μονάς μέν τῶν μετ᾿ αὐτήν, ὡς εἰς ἑαυτήν συντιθεμένη, καί τῷ\n\nδεκαπλασιασμῷ τήν αὐτῆς ἀπαρτίζουσα δεκάδα· δεκάς δέ, ὡς τῶν πρό αὐτῆς μονάδων τήν σύνθεσιν εἰς ἑαυτήν περιγράφουσα· χιλιάς δέ τετραπλουμένη τετρακισχιλίους ὑφίστησιν. Ἔστιν οὖν ἡ πρώτη μονάς μυστικῆς θεολογίας σύμβολον, ἡ δέ δευτέρα μονάς θείας οἰκονομίας καί ἀγαθότητος τύπος, ἡ δέ τρίτη μονάς ἀρετῆς καί γνώσεώς ἐστιν εἰκών, καί ἡ τετάρτη μονάς τῆς καθόλου τῶν ὄντων θειοτέρας μεταποιήσεως δήλωσις.","english":"Contemplation of the number of the four thousand men. And the number of their spiritual principles—of those very men who were fed—is a manifest witness of their true perfection, as containing the four generic units, of which the first is the first unit, the second unit is the ten, the third unit is the hundred, and the fourth unit is the thousand. For each of these, apart from the first unit, is both a unit and a ten: a unit of those after it, as being summed into itself and, by tenfold multiplication, completing its own ten; and a ten, as enclosing within itself the composition of the units before it; and the thousand, quadrupled, establishes the four thousand. The first unit, then, is a symbol of mystical theology; the second unit is a type of divine economy and goodness; the third unit is an image of virtue and knowledge; and the fourth unit is a declaration of the more divine transformation of all things universally.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"ΡΟΒ (172). ΑΛΛΗ ΘΕΩΡΙΑ ΕΙΣ ΤΟΝ Ζ´. ΑΡΙΘΜΟΝ Ἄλλη θεωρία εἰς τόν ζ´. ἀριθμόν.\n\nὉ δέ ἑπτά ἀριθμός τῶν σπυρίδων κατ᾿ ἄλλον πρός τῷ προτέρῳ θεωρούμενος τρόπῳ, ὥς φασιν, ἐμφαίνει σοφίαν καί φρόνησιν, τήν μέν ὡς περί τήν αἰτίαν τρισσῶς κατά νοῦν κινουμένην, τήν δέ περί τά μετά τήν αἰτίαν καί περί τήν αἰτίαν ὄντα κατά λόγον διά τήν αἰτίαν τετραχῶς κινουμένην. Οὐδέτερον οὖν ἀλόγως παρά τοῦ Κυρίου γεγένηται κατά τόν μέγαν τοῦτον διδάσκαλον, οὐδέ ἀναξίως τοῦ Πνεύματος.\n\nΡΟΓ (173)...». ΔΙΑΦΟΡΑ ΧΑΡΙΣΜΑΤΩΝ...ΔΕΟΜΕΝΗ ΧΑΡΙΣΜΑΤΟΣ ΠΡΟΣ ΔΙΑΚΡΙΣΙΝ ΤΟΥ ΒΕΛΤΙΟΝΟΣ»\n\nἘκ τοῦ αὐτοῦ λόγου, εἰς τό· «Καί ἔστι διαφορά χαρισμάτων, ἄλλου δεομένη χαρίσματος πρός διάκρισιν τοῦ βελτίονος». Ἡ διαφορά τῶν χαρισμάτων ἡ ἄλλου δεομένη χαρίσματος πρός διάκρισιν κατά τόν μέγαν τοῦτον διδάσκαλόν ἐστιν, ἡ προφητεία, καθώς οἶμαι, καί τό λαλεῖν γλώσσαις.","english":"ROB (172). Another contemplation of the number seven. Another contemplation of the number seven.\n\nThe number seven of the baskets, contemplated in another way in addition to the former, as they say, signifies wisdom and prudence—the one, as moving threefold in the intellect concerning the cause; the other, concerning the things after the cause and the things that are around the cause, moving fourfold according to reason on account of the cause. Neither, then, was done by the Lord without reason, according to this great teacher, nor unworthily of the Spirit.\n\nROG (173)... \"DIVERSITY OF CHARISMS... A CHARISM NEEDED FOR DISCERNING THE BETTER\"\n\nFrom the same discourse, on the text: \"And there is a diversity of charisms, one needing another charism for discerning the better.\" The diversity of charisms that needs another charism for discernment is, according to this great teacher, prophecy, as I think, and speaking in tongues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Ἡ μέν γάρ προφητεία δεῖται τοῦ χαρίσματος τῆς διακρίσεως τῶν πνευμάτων, πρός τό γνωσθῆναι τίς καί πόθεν καί ποῦ φέρουσα καί ποίου πνεύματός ἐστι, καί δι᾿ ἥν αἰτίαν, μή πως φλήναφός ἐστι, μόνον εἰκῆ προφερομένη ἐκ τῆς κατά τό ἡγεμονικόν βλάβης τοῦ λέγοντος, ἤ αὐτοκίνητός τις ὁρμή τοῦ δῆθεν προφητεύοντος, ἐξ ἀγχινοίας περί τινων φυσικῶς κατά λόγον διά πολυπειρίαν τεκμαιρομένου πραγμάτων, ἤ τοῦ πονηροῦ καί δαιμονιώδους πνεύματος, ὥσπερ ἐν Μοντανῷ καί τοῖς ἐκείνῳ παραπλησίοις ἐστί τερατολογία ἐν προφητείας εἴδει τό λεγόμενον, ἤ δόξης ἕνεκεν κενῆς τοῖς ἄλλων ἄλλος τυχόν ἁβρύνεται, λέγων τε καί πομπεύων ἅπερ αὐτός οὐκ ἐγέννησεν, ὑπέρ τοῦ θαυμασθῆναι ψευδόμενος, καί πατέρα νόθον ὀρφανῶν λόγων καί νοημάτων ἑαυτόν ὑπέρ τοῦ δόξαι σοφός τις εἶναι προβάλλεσθαι οὐκ αἰσχυνόμενος. Προφῆται γάρ δύο, φησίν ὁ θεῖος Ἀπόστολος, ἤ τρεῖς λαλείτωσαν, καί οἱ ἄλλοι διακρινέτωσαν. Τίνες δέ τυγχάνουσιν οἱ ἄλλοι δηλονότι οἱ τό χάρισμα τῆς διακρίσεως ἔχοντες τῶν πνευμάτων. Δεῖται τοίνυν ἡ μέν προφητεία, καθώς ἔφην, τῆς διακρίσεως τῶν πνευμάτων, ἵνα γνωσθῇ καί πιστευθῇ καί ἐγκριθῇ, τό δέ χάρισμα τῶν γλωσσῶν δεῖται τοῦ χαρίσματος τῆς ἑρμηνείας, ἵνα μή δόξῃ τοῖς παροῦσιν ὁ τοιοῦτος μαίνεσθαι, μή δυναμένου τινός τῶν ἀκουόντων παρακολουθῆσαι τοῖς λαλουμένοις. Ἐάν γάρ, φησίν ὁ μέγας Ἀπόστολος, λαλεῖτε γλώσσαις, εἰσέλθῃ δέ τις ἄπιστος ἤ ἰδιώτης, οὐκ ἐροῦσιν ὅτι μαίνεσθε; Καί κελεύει μᾶλλον σιωπᾷν τόν λαλοῦντα γλώσσαις, ἐάν μή ᾗ ὁ διερμηνεύων.","english":"For prophecy needs the gift of discerning spirits, so that it may be known who the speaker is, and whence, and whither he is tending, and of what spirit he is, and for what reason—lest it be mere nonsense, uttered at random solely from some injury to the ruling faculty of the speaker, or some self-moved impulse of the supposed prophet, who from shrewdness infers certain things naturally and rationally by reason of much experience, or from the evil and demonic spirit, as in the case of Montanus and those like him, where what is said is a prodigy-mongering in the guise of prophecy, or else for the sake of empty glory one man perhaps prides himself on another's gifts, speaking and parading what he himself did not beget, lying in order to be admired, and not ashamed to put himself forward as the false father of bastard words and thoughts, so as to seem to be someone wise. For, says the divine Apostle, let two or three prophets speak, and let the others discern. And who are the others but those who have the gift of discerning spirits? Prophecy, then, needs the discerning of spirits, as I said, so that it may be known and believed and approved; and the gift of tongues needs the gift of interpretation, so that such a one may not seem to those present to be mad, since none of the hearers is able to follow what is being said. For, says the great Apostle, if you speak in tongues and some unbeliever or outsider enters, will they not say that you are mad? And he commands the one who speaks in tongues rather to keep silent, unless there be one to interpret.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Τό δέ \"Πρός διάκρισιν\" φάναι τό διδάσκαλον \"τοῦ βελτίονος\" φασίν οἱ τοῖς θείοις τόν νοῦν καταφωτίσαντες λόγοις ὑπερέχειν τό τῆς προφητείας καί τό τῶν γλωσσῶν χάρισμα τῶν ὧν πρός διάκρισίν τε καί διασάφησιν χρῄζουσι χαρισμάτων, τουτέστι τῆς διακρίσεως τῶν\n\nπνευμάτων καί τῆς ἑρμηνείας. Ὅπερ εἰδώς ὁ διδάσκαλος ἔφη, \"Πρός διάκρισιν τοῦ βελτίονος».\n\nΡΟΔ (174). ΤΟΥ ΑΥΤΟΥ, ΕΚ ΤΟΥ ΕΙΣ ΗΡΩΝΑ ΤΟΝ ΦΙΛΟΣΟΦΟΝ ΛΟΓΟΥ... Τοῦ αὐτοῦ, ἐκ τοῦ εἰς Ἤρωνα τόν φιλόσοφον λόγου εἰς τό· «Συμβάματα καί παρασυμβάματα».\n\nΣύμβαμά ἐστι κατά γραμματικούς πρότασις ἐξ ὀνόματος καί ῥήματος αὐτοτελῆ διάνοιαν ἀπαρτίζουσα, οἷον, \" Ἰωάννης περιπατεῖ. \" Παρασύμβαμα δέ ἐστι πρότασις ἐξ ὀνόματος καί ῥήματος οὐκ αὐτοτελῆ διάνοιαν ἀπαρτίζουσα, οἷον Ἰωάννη μέλει. Φήσας οὖν τις, \" Ἰωάννης περιπατεῖ, \" οὐδενός ἑτέρου χρῄζειν ἔδειξε εἰπών δέ, \" Ἰωάννῃ μέλει, \" περί τίνος αὐτῷ μέλει παρέλειψεν εἰπεῖν. ΡΟΕ (175). ΤΟΥ ΑΥΤΟΥ ΕΚ ΤΟΥ ΕΙΣ ΤΟΝ ΑΓΙΟΝ ΒΑΣΙΛΕΙΟΝ ΕΠΙΤΑΦΙΟΥ... Τοῦ αὐτοῦ ἐκ τοῦ εἰς τόν ἅγιον Βασίλειον ἐπιταφίου, εἰς τό· «Ἐπ᾿ οὐδενός οὖν τῶν ἁπάντων οὐκ ἔστιν ἐφ᾿ ὅτῳ οὐχί τῶν ἁπάντων». Ὅτι ποτέ τις ἀποδέχεται τῶν καλῶν, κατ᾿ ἐκεῖνο πάντως καί ποιεῖται τήν ἐπίδοσιν καί τοῖς περί αὐτοῦ λεγομένοις δῆλον ἤδεται καί παρακαλεῖται. Ἥδεται μέν προστιθέμενος αὐτῷ πλέον κατά ψυχήν ὡς καταθυμίῳ πράγματι, παρακαλεῖται δέ τῆς κατ᾿ αὐτό πλείονος ἐπιδόσεως, ἐκ τοῦ περί αὐτοῦ δεχόμενος ἐπαίνου μείζονα προτροπήν.","english":"The teacher’s phrase “for the discernment of the better” means, say those who have illumined their mind with the divine words, that the charism of prophecy and the charism of tongues are superior to those charisms that need discernment and clarification—that is, the discernment of spirits and interpretation. Knowing this, the teacher said, “For the discernment of the better.”\n\n(174). From the same author, from the discourse to Heron the philosopher, on the text “Events and accompanying events.”\n\nAn event, according to the grammarians, is a proposition consisting of a noun and a verb that completes a self-sufficient meaning, for example, “John walks.” An accompanying event is a proposition consisting of a noun and a verb that does not complete a self-sufficient meaning, for example, “It concerns John.” So one who says, “John walks,” has shown that he needs nothing else; but one who says, “It concerns John,” has omitted to say what it concerns him about.\n\n(175). From the same author, from the funeral oration for Saint Basil, on the text “There is nothing, then, among all things for which it is not the case that it is among all things.”\n\nThat whenever someone approves of good things, it is certainly in that respect that he also makes progress, and he clearly takes pleasure in and is encouraged by what is said about it. He takes pleasure when more is added to it in his soul, as in a thing according to his desire, and he is encouraged toward greater progress in it, receiving greater exhortation from the praise he accepts concerning it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"\" Ὧν γάρ, φησίν ὁ διδάσκαλος, τούς ἐπαίνους οἶδα, τούτων σαφῶς καί ἐπιδόσεις», τουτέστιν, ὧν οἶδα πραγμάτων τούς ἐπαίνους, καί τῶν ἀποδεχομένων αὐτά σαφῶς ἀνθρώπων τάς εἰς ἀρετήν ἐπιδόσεις, ἤγουν ἐπαυξήσεις, ἐπίσταμαι. Ἐπ᾿ οὐδενός οὖν τῶν πραγμάτων πάντων δηλονότι τῶν ἐπαινουμένων οὐκ ἔστιν ἐφ᾿ ᾧτινι οὐχί πάντως τῶν ἐπ᾿ αὐτοῖς ἡδομένων εὕροις τήν ἐπαύξησιν· ἤ ἐπειδή τρία προθείς ὁ διδάσκαλος ἀνωτέρω, ἑαυτόν, τούς λόγους, τούς τῆς ἀρετῆς ἐπαινέτας, ἐν τούτοις περιλαβών κατά ῥήτορας ἐξήπλωσε, τάς ἐπαγωγάς τοῖς τρισίν ἐφαρμόσας, καί ἐξ ἑαυτοῦ πρότερον τῆς ἀποδόσεως ἀρξάμενος, εἶτα διά μέσων τῶν ἀρετῆς ἐπαινετῶν διελθών, εἰς τούς λόγους αὐτάς ἐπλήρωσεν, ὡς τῆς κατά τόν ἅγιον Βασίλειον ὑποθέσεως καί αὐτῷ πρεπούσης, ὡς διδασκάλῳ, καί τοῦ λόγου προβεβλημένῳ, καί τοῖς ἀγαπῶσι τήν ἀρετήν, ἤγουν τοῖς αὐτῆς ἐπαινέταις, πεποθημένης, οἷα ποθοῦσι γνῶναι τούς τρόπους τῆς διά μιμήσεως εἰς ἀρετήν ἐπιδόσεως, καί τοῖς λόγοις αὐτοῖς ἁρμοζούσης, ὡς ἐκφαντορικοῖς τῶν κατ᾿ ἀρετήν καλῶν. Παντός μέν οὖν ἀνδρός βίον ἔχοντος κατά Θεόν ἐπαινούμενον, μάλιστα δέ Βασιλείου τοῦ πάνυ, κἄν τε δυνηθῶσι πᾶσαν περιλαβεῖν, καί ὥσπερ εἰκόνα ζῶσαν καί ἔμψυχον ὑποδεῖξαι τοῖς ἐρασταῖς τήν τοῦ ἀνδρός ἀρετήν, κἄν τε μή δυνηθῶσι τοῦ ταύτης ἐφικέσθαι μεγέθους, ἐπ᾿ οὐδενός οὖν οὐκ ἔστι τῶν ἁπάντων, καί λόγου καί λέγοντος καί ἀκούοντος, ἐφ᾿ ᾣτινι τό τῆς ὑποθέσεως καλόν οὐχ ἁρμόσει, ἤ καθώς ἀνωτέρω ἀκριβέστερον μᾶλλον ἐξήτασται. ΡΟ (176)...». ΠΑΙΖΕΙ ΓΑΡ ΛΟΓΟΣ ΑΙΠΥΣ ΕΝ ΕΙΔΕΣΙ ΠΑΝΤΟΔΑΠΟΙΣΙ, ΚΡΙΝΑΣ, ΩΣ ΕΘΕΛΟΙ..».","english":"For those whose praises I know,” says the teacher, “of these I clearly know also the advances”—that is, of the things whose praises I know, I also know clearly the advances, or increases, of the men who receive them toward virtue. Therefore, on none of all the things that are praised—obviously—is there any case in which you would not find the increase of those who take pleasure in them; or, since the teacher, having set forth three things above—himself, the words, and the praisers of virtue—enclosed them in these and expanded them in rhetorical fashion, applying the inducements to the three, and beginning the repayment from himself first, then passing through the middle term of the praisers of virtue, and fulfilling them in the words, so that the theme according to Saint Basil is fitting both for him as a teacher and for one who has come forward in speech, and is desired by those who love virtue, that is, by its praisers, as those who long to know the ways of advancement toward virtue through imitation, and it is fitting for the words themselves, as declarative of the goods that pertain to virtue. Therefore, since every man who has a life praised according to God—and especially the great Basil—whether they are able to encompass the whole and display the man’s virtue to its lovers as a living and animate image, or are unable to reach its greatness, on none of all things, neither word nor speaker nor hearer, is there any case in which the beauty of the theme will not fit, or as has been examined more precisely above. (176)... “For playful speech darts among all kinds of forms, judging as it wishes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Τοῦ αὐτοῦ ἐκ τῶν ἐπῶν, εἰς τό· «Παίζει γάρ λόγος αἰπύς ἐν εἴδεσι παντοδαποῖσι, κρίνας, ὡς ἐθέλοι, κόσμον ἐόν ἔνθα καί ἔνθα». Ἡνίκα τόν νοῦν ὡς διά κλείθρων τινῶν τῶν φαινομένων ὁ μέγας Δαβίδ κατά μόνην πίστιν ἐν πνεύματι πρός τά νοητά διελάσας ἐδέξατό τινα\n\nπαρά τῆς θείας σοφίας τῶν ἐφικτῶν ἀνθρώποις μυστηρίων ἔμφασιν, τότε, καθάπερ οἶμαι, φησίν, Ἄβυσσος, ἄβυσσον ἐπικαλεῖται εἰς φωνήν τῶν καταῤῥακτῶν σου· τούτοις τυχόν ἐνδεικνύμενος, ὅτι πᾶς νοῦς θεωρητικός, διά τε τό κατά φύσιν ἀόρατον καί τό βάθος καί πλῆθος τῶν νοημάτων ἀβύσσῳ παρεοικώς, ἐπειδάν τῶν φαινομένων διαβάς πᾶσαν τήν διακόσμησιν, καί εἰς τήν τῶν νοητῶν σφοδρῷ τῆς κινήσεως ὑπερβάς τήν εὐπρέπειαν, ἐφ᾿ ἑαυτόν στῇ, πεπηγώς παντάπασι καί ἀκίνητος, διά τήν πάντων διάβασιν, τηνικαῦτα τήν θείαν δεόντως ἐπικαλεῖται σοφίαν, τήν ὄντως τε καί ἀληθῶς κατά τήν γνῶσιν ἀδιεξίτητον ἄβυσσον, φωνήν αὐτῷ δοῦναι τῶν θείων καταῤῥακτῶν, ἀλλ᾿ οὐκ αὐτούς τούς καταῤῥάκτας, ὅπερ ἐστίν ἔμφασίν τινα πίστεως γνωστικήν τῶν περί τό πᾶν τῆς θείας προνοίας τρόπων τε καί λόγων αἰτῶν ὑποδέξασθαι, δι᾿ ἧς μνησθῆναι δυνήσεται τοῦ Θεοῦ ἐκ γῆς Ἰορδάνου καί Ἐρμονιείμ, ἐν ᾗ τῆς θείας πρός ἀνθρώπους τοῦ Θεοῦ Λόγου συγκαταβάσεως τό μέγα καί φρικτόν διά σαρκός ἐτελέσθη μυστήριον, ἐν ᾧ τῆς εἰς Θεόν εὐσεβείας ἐδωρήθη τοῖς ἀνθρώποις τό ἀληθές, ὅπερ διά τό πᾶσαν ἐκβεβηκέναι φύσεως τάξιν καί δύναμιν·","english":"From the same man, from the verses, on the passage: \"For the steep word plays in forms of every kind, judging, as it wills, the world that is here and there.\" When the great David, having passed through the things that appear as through certain bolts, by faith alone in the spirit, toward the things intelligible, received some\n\nimpression from the divine wisdom of the mysteries attainable by men, then, as I think, he says, \"Deep calls unto deep at the voice of your cataracts,\" perhaps indicating by these words that every contemplative intellect, being like a deep both because of its natural invisibility and because of the depth and multitude of its thoughts, when it has crossed the whole ordering of things that appear and, surpassing the fair order of things intelligible by the vehemence of its movement, stands upon itself, wholly fixed and motionless because of its passage through all things—at that time it rightly calls upon the divine wisdom, the deep that is truly and really impassable in knowledge, to give it the voice of the divine cataracts, but not the cataracts themselves—that is, to receive some gnostic impression of faith concerning the ways and reasons of divine providence that pervade the whole, through which it will be able to remember God from the land of the Jordan and Hermon, in which the great and awesome mystery of the divine condescension of the Word of God toward men was accomplished through the flesh, in which the truth of piety toward God was given to men, which, because it has transcended every order and power of nature—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"τῷ μέν θείῳ καί τῆς θείας μύστῃ τε καί μυσταγωγῷ κρυφιογνώστου σοφίας Παύλῳ τῷ μεγάλῳ ἀποστόλῳ μωρία ὠνομάσθη Θεοῦ καί ἀσθένεια, διά τήν ὑπερβάλλουσαν οἶμαι σοφίαν καί δύναμιν· τῷ δέ θεόφρονι μεγάλῳ Γρηγορίῳ παίγνιον προσηγορεύθη, διά τήν ὑπερβάλλουσαν φρόνησιν. Ὁ μέν γάρ φησι. Τό μωρόν τοῦ Θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστί, καί τό ἀσθενές τοῦ Θεοῦ ἰσχυρότερον τῶν ἀνθρώπων ἐστί· ὁ δέ. Παίζει γάρ λόγος αἰπύς ἐν εἴδεσι παντοδαποῖσι, Κρίνας ὡς ἐθέλοι κόσμον ἐόν ἔνθα καί ἔνθα· ἑκάτερος τῇ στερήσει τῶν παρ᾿ ἡμῖν κρατίστων θέσεων τήν θείαν ἐνδεικνύμενος ἕξιν, καί ταῖς ἀποφάσεσι τῶν ἡμετέρων ποιούμενος τήν τῶν θείων κατάφασιν. Μωρία γάρ παρ᾿ ἡμῖν καί ἀσθένεια καί παίγνιον στερήσεις εἰσίν, ἡ μέν σοφίας, ἡ δέ δυνάμεως, ἡ δέ φρονήσεως, ἐπί Θεοῦ δέ λεγόμεναι σοφίας καί δυνάμεως καί φρονήσεως ὑπερβολήν σαφῶς ὑποδηλοῦσιν. Εἴ τι οὖν παρ᾿ ἡμῖν κατά στέρησιν λέγοιτο, ἐπί Θεοῦ λεγόμενον ἕξιν ὑποδηλοῦν πάντως ἐκδέχεσθαι δίκαιον, καί τό ἔμπαλιν, εἴ τι κατά ἕξιν ἐφ᾿ ἡμῶν λέγοιτο, ἐπί Θεοῦ στέρησιν διά τήν ὑπεροχήν ἐκδέχεσθαι δηλοῦν πρεπωδέστατον. Αἱ γάρ τῶν θείων ὑπερβολαί καί κατά στέρησιν δι᾿ ἀντιφάσεως λεγόμεναι παρ᾿ ἡμῶν ἀποδέουσι πολύ τῆς ἀληθοῦς καθ᾿ ὅν εἰσι λόγον ἐμφάσεως.","english":"To the divine Paul, the great apostle, both initiate and initiator into secretly-known wisdom, it was named folly of God and weakness, on account of the surpassing wisdom, I think, and power; but to the God-minded great Gregory it was called a plaything, on account of the surpassing prudence. For the one says: \"The foolishness of God is wiser than men, and the weakness of God is stronger than men\"; and the other: \"For the steep word plays in forms of every kind, judging, as it wills, the world that is here and there\" — each of them, by the privation of the highest positions among us, displaying the divine state, and by the negations of our own terms making the affirmation of divine things. For folly among us and weakness and plaything are privations — the one of wisdom, the one of power, the one of prudence — but when said of God they clearly indicate the excess of wisdom and power and prudence. If, then, anything among us is said by way of privation, when said of God it is right to understand that it altogether indicates a state; and conversely, if anything is said among us by way of state, it is most fitting to understand that when said of God it indicates privation, on account of the transcendence. For the excesses of divine things, even when spoken by us by way of privation through contradiction, fall far short of the true emphasis according to the reason by which they are.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Εἰ δέ τοῦτο κατά τόν εἰκότα λόγον ἐστίν ἀληθές (οὐ γάρ συμβαίνει πώποτε τά θεῖα τοῖς ἀνθρωπίνοις), ἄρα μωρία Θεοῦ καί ἀσθένεια κατά τόν ἅγιον ἀπόστολον Παῦλον, καί παίγνιον Θεοῦ κατά Γρηγόριον τόν θαυμαστόν καί μέγαν διδάσκαλον, τό μυστήριόν ἐστι τῆς θείας ἐνανθρωπήσεως, ὡς πάσης φύσεως δυνάμεώς τε καί ἐνεργείας πᾶσαν ὑπερουσίως ἐκβεβηκός τάξιν καί ἁρμονίαν, ὅπερ Πνεύματι θείῳ πόῤῥωθεν κατά νοῦν θεασάμενος καί μυηθείς ὁ θειότατος Δαβίδ, καί οἷον τήν τοῦ Ἀποστόλου λεγομένην διά στερήσεως ὑπερβάλλουσαν ἕξιν τοῦ Θεοῦ προερμηνεύων, Ἰουδαίων, σοφῶς οἶμαι, καταβοῶν· Ἐν τῷ πλήθει τῆς δυνάμεώς σου ψεύσονταί σε οἱ ἐχθροί σου. Πᾶς γάρ ἄνθρωπος ἐχθρός πάντως τοῦ Θεοῦ καί ψεύστης προδήλως καθίσταται ὁ τόν Θεόν τῷ νόμῳ τῆς φύσεως ἀμαθῶς τε καί ἀσεβῶς περικλείων, καί ἀπαθῶς ὑπέρ φύσιν ἐν τοῖς ὑπό φύσιν οὐσιωδῶς γενόμενον τά κατά φύσιν ὡς πάντα δυνάμενον ἐνεργῆσαι πιστεύειν μή ἀρχόμενος.\n\nΟὕτω μέν οὖν κατά μίαν ἐπιβολήν τέως θεωρῆσαι τό μωρόν τοῦ Θεοῦ καί τό ἀσθενές καί παίγνιον, στοχαστικῶς ὁ λόγος ἐτόλμησε, μεθ᾿ ὧν παρεκβατικῶς, ὡς προθεωρίαν παραδειγματικήν τοῦ προτεθέντος ἀπόρου, καί τήν ἄβυσσον τήν ἐπικαλουμένην τήν ἄβυσσον εἰς φωνήν τῶν θείων καταῤῥακτῶν λαβών ὁ λόγος νοῦν γνωστικόν εἶναι σοφίαν ἐπικαλούμενον δέξασθαι, μικράν τινα τῶν ἐπί τῇ θείᾳ","english":"If this is true according to the probable account (for divine things never coincide with human things), then the folly of God and weakness, according to the holy apostle Paul, and the play of God, according to Gregory the wondrous and great teacher, is the mystery of the divine incarnation, since it has transcended beyond being every order and harmony of every nature, power, and activity, which the most divine David, having beheld it from afar in mind by the divine Spirit and having been initiated, and as it were pre-interpreting the surpassing disposition of God spoken of by the Apostle by way of negation, cried out against the Jews, wisely, I think: In the abundance of your power your enemies will lie to you. For every man is altogether an enemy of God and is plainly shown to be a liar who ignorantly and impiously confines God within the law of nature, and who does not begin to believe that he who became essentially beyond nature and impassibly among things under nature, as one able to accomplish all things, acts according to nature.\n\nThus, then, by a single attempt, for now, the account has dared to contemplate the folly of God and the weakness and play, conjecturally, with which things, by way of digression, as a paradigmatic preliminary contemplation of the proposed difficulty, the account also, having taken the abyss that calls upon the abyss to a voice of the divine cataracts, to receive a knowing mind that is called wisdom, a small portion of the things concerning the divine","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"καί ἀφράστῳ συγκαταβάσει μυστηρίων ἔμφασιν παρεδήλωσεν. Ἄβυσσος γάρ καί ὁ τῆς ἀβύσσου τόπος ὁμωνύμως ὀνομάζεται, τόπος δέ τῆς θείας σοφίας, ὁ καθαρός καθέστηκε νοῦς. Ἆρα θέσει διά τό δεκτικόν ἄβυσσος καί ὁ νοῦς προσαγορεύεται, καί ἡ σοφία πάλιν τό αὐτό διά τήν φύσιν κατανομάζεται. ΡΟΖ (177). ΑΛΛΗ ΘΕΩΡΙΑ ΕΙΣ ΤΟ ΑΥΤΟ Ἄλλη θεωρία εἰς τό αὐτό.\n\nΚαθ’ ἕτερον δέ τό προκείμενον ἄπορον διασκοποῦντες τρόπον τῇ βοηθείᾳ τῆς θείας χάριτος στοχαστικῶς, ἀλλ᾿ οὐκ ἀποφαντικῶς (τό μέν γάρ μέτριον, τό δέ προπετές), ἐγχειρεῖν τῷ προκειμένῳ ῥητῷ τολμῶμεν, φάσκοντες τήν τῶν μέσων τυχόν προβολήν, κατά τό ἴσον ἀπό τῶν ἄκρων ἔχουσαν ἀπόστασιν, παίγνιον εἰρῆσθαι Θεοῦ τῷ μεγάλῳ διδασκάλῳ, διά τήν ἐπίῤῥυτον αὐτῶν καί εὐαλλοίωτον στάσιν, μᾶλλον δέ, στάσιμον ῥεῦσιν εἰπεῖν οἰκειότερον. Ὅ καί παράδοξον, στάσιν ἀεί ῥέουσαν καί φερομένην θεᾶσθαι, καί ῥεῦσιν ἀεικίνητον προνοητικῶς τῆς τῶν οἰκονομουμένων ἕνεκεν βελτιώσεως θεόθεν ἐπινενοημένην, τούς δι᾿ αὐτῆς παιδαγωγουμένους σοφίσαι δυναμένην, ἀλλαχοῦ μεταστήσεσθαι πάντως ἐλπίζειν, καί πέρας τοῦ κατ᾿ αὐτήν ἐπ᾿ αὐτοῖς μυστηρίου τῇ πρός Θεόν νεύσει βεβαίως διά τῆς χάριτος θεωθήσεσθαι πιστεύειν. Μέσα δέ λέγω τήν τῶν ὁρωμένων καί νῦν περί τόν ἄνθρωπον ὄντων ἤ ἐν οἷς ὁ ἄνθρωπος συμπλήρωσιν, ἄκρα δέ τήν τῶν μή φαινομένων καί περί τόν ἄνθρωπον ἀψευδῶς ἔσεσθαι μελλόντων ὑπόστασιν, τῶν κυρίως τε καί ἀληθῶς κατά τόν ἄῤῥητον καί προηγούμενον σκοπόν τε καί λόγον τῆς θείας ἀγαθότητος πεποιημένων τε καί γεγενημένων.","english":"And by an ineffable condescension he indicated the manifestation of mysteries. For the abyss and the place of the abyss are named by the same name, and the place of divine wisdom is the pure mind. Is the mind then called an abyss by position, because of its capacity to receive, and is wisdom again named the same by nature? RHOZ (177). ANOTHER CONTEMPLATION ON THE SAME PASSAGE. Another contemplation on the same.\n\nConsidering the present difficulty in another way, with the help of divine grace, by way of conjecture and not by way of assertion (for the former is moderate, the latter rash), we dare to undertake the present text, saying that the projection of the intermediates, which has an equal distance from the extremes, was called a play of God by the great teacher, because of their unstable and easily changeable state—or rather, it would be more fitting to call it a standing flow. And this is paradoxical: to behold a standing that always flows and is borne along, and a flow ever in motion, providentially devised by God for the sake of the improvement of those who are governed, able to make wise those who are educated through it, so that they hope that they will certainly be transferred elsewhere, and believe that the end of the mystery accomplished in them will be divinely accomplished with certainty through grace by their inclination toward God. And by \"intermediates\" I mean the completion of things seen and now present concerning man, or in which man consists; and by \"extremes\" the subsistence of things not apparent and which will truly be concerning man hereafter, of things made and brought into being in the primary and true sense according to the ineffable and preeminent purpose and principle of the divine goodness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Καθώς ὁ σοφός Ἐκκλησιαστής μεγάλῳ τε καί τρανῷ ψυχῆς ὄμματι τῶν ὁρωμένων τε καί ῥεόντων ὑπερκύψας τήν γένεσιν, καί οἷον ἐν φαντασίᾳ τῶν ἀληθῶς πεποιημένων καί γεγενημένων γενόμενος· Τί τό γεγενημένον; αὐτό τό γενησόμενον· καί τί τό πεποιημένον; Αὐτό, φησί, τό ποιηθησόμενον· τῶν πρώτων δηλαδή καί τῶν τελευταίων ἐπιμνησθείς, ὡς τῶν αὐτῶν ὄντων καί ἀληθῶς ὄντων, τῶν δέ μέσων καί παρερχομένων οὐδόλως κατά τόν τόπον μνησθείς. Μετά γάρ τό ἐξελθεῖν, ὡς οἷόν τε ἦν μεγαλοφυῶς μάλιστα τό διδάσκαλον, περί τινος φύσεως ζώων καί λίθων, καί ἁπλῶς εἰπεῖν ἀορίστως περί πολλῶν τῶν ἐν τοῖς οὖσι θεωρουμένων, ἐπιφέρει τούτοις· \" Παίζει γάρ λόγος αἰπύς ἐν εἴδεσι παντοδαποῖσι, κρίνας ὡς ἐθέλει κόσμον ἐόν ἔνθα καί ἔνθα». Μήποτε οὖν καθώς αὐτός ἐν τῷ τῆς ἁγίας Πεντηκοστῆς λόγῳ φησί, περί θεότητος διεξιών καί κτιστῆς φύσεως, \" Ἕως ἑκάτερον ἐπί τῆς ἰδίας μένει, τό μέν περιωπῆς, τό δέ ταπεινώσεως, ἄμικτος ἡ ἀγαθότης καί τό φιλάνθρωπον ἀκοινώνητον, καί χάσμα μέγα ἐν μέσῳ καί ἀδιάβατον, οὐ τόν πλούσιον τοῦ Λαζάρου καί τῶν ὀρεκτῶν τοῦ Ἀβραάμ κόλπων διεῖργον, πᾶσαν δέ τήν γενητήν φύσιν καί ῥέουσαν τῆς ἀγενήτου καί ἑστηκυίας;\" Ὧ παρεμφερῆ τε καί ὅμοια καί ὁ θεηγόρος μέγας διεξέρχεται Διονύσιος ὁ Ἀρεοπαγίτης φάσκων·","english":"Just as the wise Ecclesiastes, with the great and clear eye of the soul, looked beyond the origin of things seen and flowing, and became as it were in a vision of the things truly made and brought into being: What is that which has come to be? The very thing that shall be; and what is that which has been made? The very thing, he says, that shall be made—that is, having made mention of the first things and the last things, as being the same and truly existent, but having made no mention at all, in that place, of the middle things that pass away. For after he had gone forth, as was possible, in a manner most befitting a teacher of great natural endowment, concerning the nature of certain living creatures and stones, and, to speak simply, indefinitely concerning many of the things contemplated among existing things, he adds to these: \"For a steep word plays in forms of every kind, judging as it wills a world that is here and there.\" Perhaps, then, just as he himself says in the discourse on holy Pentecost, when treating of the Godhead and created nature, \"So long as each of the two remains in its own state—the one of exaltation, the other of lowliness—the goodness is unmixed and the love of man is unshared, and a great and impassable gulf stands in the midst, not the gulf that separated the rich man from Lazarus and from the desirable bosoms of Abraham, but one that separates all created and flowing nature from the unbegotten and steadfast nature.\" With this the great Dionysius the Areopagite, the spokesman of God, also sets forth things closely resembling and like, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"«Τολμητέον δέ καί τοῦτο ὑπέρ ἀληθείας εἰπεῖν, ὅτι καί αὐτός ὁ πάντων αἴτιος τῷ καλῷ καί ἀγαθῷ τῶν πάντων ἔρωτι δι᾿ ὑπερβολήν τῆς ἐρωτικῆς ἀγαθότητος ἔξω ἑαυτοῦ γίνεται, ταῖς εἰς τά ὄντα πάντα προνοίαις, καί οἷον ἀγαθότητι καί ἀγαπήσει καί ἔρωτι θέλγεται, καί ἐκ τοῦ ὑπέρ πάντα καί πάντα καί πάντων ἐξῃρημένου πρός τό ἐν πᾶσι κατάγεται, κατ᾿ ἐκστατικήν ὑπερούσιον δύναμιν ἐνεκφοίτητον ἑαυτοῦ». Μήπως οὖν, καθώς ἔφην, κἀκ τούτων τόν περί τοῦ, \" Παίζει γάρ Λόγος αἰπύς, \" ἐπιτόμως ἀποδοθέντα τρόπον ἐξαπλῶσαι κατά διάνοιαν τοιαύτην ἡμῖν ἐστι δυνατόν φάσκουσιν, Ὥσπερ οἱ γονεῖς (ἵνα τοῖς καθ᾿ ἡμᾶς παραδείγμασι χρήσωμαι εἰς","english":"But this too must be said boldly in defense of the truth: that the very Cause of all things, by the good and beautiful love of all things, through the excess of his loving goodness, goes outside of himself, in his providences toward all beings, and is, as it were, charmed by goodness and love and desire, and from being above all things and all things and beyond all things he is led down to what is in all things, by a transcendent ecstatic power that departs from himself. Perhaps, then, as I said, from these things too it is possible for us, in such a sense, to unfold the meaning of the saying, \"For a steep Word plays,\" which was briefly rendered, as they say: Just as parents (to use examples from our own experience for","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"τήν τῶν ὑπέρ ἡμᾶς πραγμάτων ὑπογραφήν), ἀφορμάς τοῖς τέκνοις παρέχοντες τήν νωθεῖαν ἀποσείσασθαι συγκαταβάσεως τρόπῳ, δοκοῦσι κατά συμπεριφοράν παιδικά παίγνια μετιέναι, ὡς φέρε εἰπεῖν καρυατίζειν, καί ἀστραγάλοις μετ᾿ αὐτῶν συμπεριφέρεσθαι, ἤ καί ἄνθη πολύχροα τούτοις παρατιθέντες, καί πολυβαφεῖς ἐσθῆτας τῶν αἰσθήσεων θελκτηρίους, ἀπῆγον ἤ κατέπληττον, ὡς τῶν παίδων ἑτέραν τέως ἐργασίαν οὐκ ἐχόντων, μετά βραχύ δέ καί παιδευτηρίοις αὐτούς τῶν γονέων παραδιδόντων, εἶτα καί λόγου τελεωτέρου καί πραγμάτων ἰδίων μεταδιδόντων, οὕτω τυχόν καί τόν ἐπί πάντων Θεόν φησι διά τῶν εἰρημένων ὁ διδάσκαλος διά τῆς τέως ἱστοριώδους τῶν φαινομένων κτισμάτων φύσεως εἰς ἔκπληξιν ἤ καί ἀπαγωγήν διά τῆς αὐτῶν θέας καί γνώσεως νῦν ἡμᾶς οἷα κομιδῇ παῖδας ἐμβάλλοντα, ἔπειτα καί τήν τῶν ἐν αὐτοῖς πνευματικωτέρων λόγων θεωρίαν ἐνιέντα, καί τελευταῖον ἐπί τήν ἑαυτοῦ καθώς ἐστιν ἐφικτόν διά θεολογίας μυστικωτέραν γνῶσιν ἐνάγοντα, τήν πάσης τῆς ἐν εἴδει καί ποιῷ καί σχήματι καί ποσῷ, τῷ ἐν πλήθει τε καί ὄγκῳ παντάπασι καθαρεύουσαν, ποικιλίας τε καί συνθέσεως ἐν τοῖς προπαιδεύμασιν, ὡς πρός τό τέρμα τῆς θεωρίας, \" παίζειν\" εἴρηται τῷ θεοφόρῳ Γρηγορίῳ, καί τῷ θεοφόρῳ Διονυσίῳ \" θέλγεσθαί\" τε καί \"ἐξίστασθαι ἑαυτοῦ».","english":"—the outline of things beyond us—providing for their children occasions to shake off sluggishness by way of condescension, they seem, through accommodation, to pursue childish play, so to speak to play at knucklebones, and to accommodate themselves to them with dice, or also by setting before them flowers of many colors and garments of many dyes, charms for the senses, they led them away or struck them with wonder, since children for a time have no other occupation, but shortly afterward their parents hand them over to schools, and then impart to them more perfect reason and their own affairs; so, it says, perhaps the teacher speaks of the God over all through the things said: through the for a time historical nature of visible creatures, now casting us, as it were, mere children into amazement or even leading us on through the sight and knowledge of them, then letting into us the contemplation of the more spiritual reasons within them, and finally leading us on to the more mystical knowledge of himself, as far as it is attainable, through theology—the knowledge that is utterly pure of all variety and composition in form and quality and shape and quantity, in multitude and bulk, in the preliminary lessons, as toward the goal of contemplation—which the God-bearing Gregory called \"playing,\" and the God-bearing Dionysius \"being charmed\" and \"standing outside oneself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Τῷ ὄντι γάρ ἐκ παραλλήλου κατά παράθεσιν θεωρούμενα πρός τά κυρίως καί ἀληθῶς ὄντα, καί ἐς ὕστερον φανησόμενα, τά παρόντα καί φαινόμενα καί παίγνιον εἶναι δοκεῖ, καί ἔτι τούτου ποῤῥωτέρω. Πρός γάρ τήν τῶν κυρίως θείων καί πρωτοτύπων πραγμάτων ἀλήθειαν συγκρινομένη τῶν παρόντων καί ὁρωμένων πραγμάτων ἡ διακόσμησις οὐδέ τό παράπαν εἶναι νομισθήσεται τοῖς ὅλον χωρεῖν κατά τό δυνατόν τό τῆς θείας ὡραιότητος κάλλος ἀξιουμένοις, ὥσπερ οὐδέ τό παίγνιον ἀληθινῷ τινι καί ὄντι πράγματι συγκρινόμενον εἶναι καθάπαξ νομίζεται. ΡΟΗ (178). ΑΛΛΗ ΘΕΩΡΙΑ ΕΙΣ ΤΟ ΑΥΤΟ Ἄλλη θεωρία εἰς τό αὐτό.\n\nΤυχόν δέ καί τό μεταπτωτικόν ὧν ἐγχειρίζομεν ὑλικῶν πραγμάτων ἄλλην ἄλλως μεταφερόντων τε καί μεταφερομένων, καί μηδεμίαν βάσιν ἐχόντων στερέμνιον, πλήν τοῦ πρώτου λόγου καθ᾿ ὅν φέρονται σοφῶς τε καί προνοητικῶς καί φέρουσι, καί τῷ κρατεῖσθαι ὑφ᾿ ἡμῶν νομίζεσθαι, διαφευγόντων πλέον ἤ κρατουμένων, καί τήν ἔφεσιν ἡμῶν τῶν αὐτοῖς ἀνεχομένων κρατεῖσθαι, μᾶλλον ἑαυτῶν οἷον ἀπωθουμένων, καί κρατεῖν ἤ κρατεῖσθαι παντελῶς μή δυναμένων, οἷα δή μόνον σταθερόν τῆς ἑαυτῶν φύσεως ὅρον κεκτημένων τό ἀποῤῥεῖν καί μή ἵστασθαι, παίγνιον εἰκότως ἐῤῥέθη Θεοῦ τῷ διδασκάλῳ, ὡς διά τούτων μετάγοντος ἡμᾶς ἐπί τά ὄντως ὄντα, καί μηδέποτε σαλευόμενα. ΡΟΘ (179). ΑΛΛΗ ΘΕΩΡΙΑ ΕΙΣ ΤΟ ΑΥΤΟ Ἄλλη θεωρία εἰς τό αὐτό.","english":"For in truth, when compared side by side and set in juxtaposition with the things that truly and genuinely exist, and that will appear hereafter, the things present and visible seem to be a plaything, and even further removed than that. For compared with the truth of the truly divine and archetypal realities, the ordered arrangement of present and visible things will be thought not to exist at all by those deemed worthy to contain, as far as possible, the whole beauty of divine loveliness—just as a plaything, compared with something true and real, is held to be not existent at all. RH 178. ANOTHER CONTEMPLATION ON THE SAME. Another contemplation on the same.\n\nPerhaps also because the material things we take in hand are unstable, carrying and being carried now one way, now another, and have no firm foundation—except for the first principle by which they are borne wisely and providentially and themselves bear—and because they are thought to be held by us, yet they escape more than they are held, and because we who endure their being held rather push them away from ourselves, as it were, and can neither hold nor be held at all, since the only stable limit of their nature is to flow away and never stand still—for this reason they were reasonably called a plaything of God by the Teacher, as though through these things he were leading us on to the things that truly are and are never shaken. RH 179. ANOTHER CONTEMPLATION ON THE SAME. Another contemplation on the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Εἰ δέ καί ἡμεῖς αὐτοί, κατά τήν κρατοῦσαν ἐπί τοῦ παρόντος τῆς φύσεως ἡμῶν ἀκολουθίαν, νῦν μέν καθ᾿ ὁμοιότητα τῶν λοιπῶν ἐπί γῆς ζώων γεννώμενοι, ἔπειτα παῖδες γινόμενοι, εἶτα ἄνθους ὡκυμόρου δίκην τῆς νεότητος ἐπί τό ῥίκνον τῆς παλαιότητος φθασάσης τεθνηξόμενοι, καί πρός ἕτερον βίον μετατιθέμενοι, \"παίγνιον ἐρήθημεν τοῦ Θεοῦ\" τῷ θεοφόρῳ τούτῳ διδασκάλῳ, οὐκ ἔξω τοῦ εἰκότος. Πρός γάρ τήν μέλλουσαν τῆς θείας καί ἀληθοῦς ζωῆς ἀρχετυπίαν ἡ παροῦσα\n\nσυγκρινομένη ζωή παίγνιόν ἐστι, καί πᾶν εἴ τι ἄλλο τούτου καθέστηκεν ἀνουσιώτερον. Ὅπερ ἐν τῷ εἰς Καισάριον ἐπιταφίῳ δείκνυσι σαφέστερον, οὑτωσί λέγων· \"Τοιοῦτος ὁ βίος ἡμῶν, ἀδελφοί, τῶν ζώντων πρόσκαιρα· τοιοῦτο τό ἐπί γῆς παίγνιον· οὐκ ὄντας γενέσθαι, γενομένους ἀναλυθῆναι· ὄναρ ἐσμέν οὐχ ἱστάμενον, φάσμα τι μή κρατούμενον, πτῆσις ὀρνέου παρερχομένου, ναῦς ἐπί θαλάσσης ἴχνος οὐκ ἔχουσα, κόνις, ἀτμίς, ἐωθινή δρόσος, ἄνθος καιρῷ φυόμενον καί καιρῷ λυόμενον, ἄνθρωπος ὡσεί χόρτος αἱ ἡμέραι αὐτοῦ, ὡσεί ἄνθος τοῦ ἀγροῦ, οὕτως ἐξανθήσει, καλῶς ὁ θεῖος Δαβίδ περί τῆς ἀσθενείας ἡμῶν ἐφιλοσόφησε». ΕΠΙΛΟΓΟΣ Ταῦτα περί ὧν τοῖς θειοτάτοις τοῦ μεγάλου Πατρός ἡμῶν καί διδασκάλου Γρηγορίου λόγοις ἠπορήσατε καί εἰπεῖν ἐκελεύσατέ μοι, μακαριώτατοι, κατά τήν ἐμήν δύναμιν. Τῷ ὑμετέρῳ νεύματι δικαίως ὑπείκων ἔφην ἐγώ στοχαζόμενος, ἀλλ᾿ οὐκ ἀποφαινόμενος.","english":"If we ourselves too, following the prevailing sequence of our nature at present—being born now in likeness to the rest of the living creatures on earth, then becoming children, then, when youth has reached the wrinkle of old age like a swift-fading flower, going to die and being transferred to another life—have been called \"a plaything of God\" by this God-bearing teacher, it is not outside the realm of likelihood. For compared with the future archetype of the divine and true life, the present life is a plaything, and whatever else is more unsubstantial than this. He shows this more clearly in the funeral oration for Caesarius, speaking as follows: \"Such is our life, brothers, the things of the living are temporary; such is the plaything on earth: to come into being when we were not, and when we have come to be, to be dissolved; we are a dream that does not stand, a phantom that is not held, the flight of a passing bird, a ship on the sea leaving no trace, dust, vapor, morning dew, a flower that grows in season and in season is loosed; man—his days are like grass, like the flower of the field, so shall he blossom forth—well did the divine David philosophize about our weakness.\" EPILOGUE These things, most blessed ones, concerning the words of our great Father and teacher Gregory, the most divine, about which you were at a loss and commanded me to speak—I have said according to my ability. Rightly yielding to your nod, I spoke as one conjecturing, not as one pronouncing definitively.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Οὐ γάρ ἐφικνεῖται τῆς μεγάλης καί ὑψηλῆς τοῦ θεοφόρου διδασκάλου διανοίας ὁ ἡμέτερος νοῦς, πολλαῖς ἔτι κατά θέλησιν ἀκίσι παθῶν βαλλόμενος, ὧν τοῖς μώλωψι μᾶλλον χαίρει στιζόμενος ἤ χάρισιν ἀρετῶν καθαιρόμενος, διά τήν μακράν τοῦ κακοῦ συνήθειαν ἕξιν λαβών φιλαμαρτήμονα. Καί εἰ μέν φανῶσιν ὑμῖν τινα λόγον ἔχειν τῆς ὑποθέσεως ἄξιον, καί μή πάντη τῆς ἀληθείας ἀπολειπόμενον, τῷ Θεῷ χάρις, τῷ τήν χαμαίζηλον (ἵνα καί τοῦτο θαυματουργήσῃ) καί χαμαιπετῆ διάνοιαν φωτίσαντι, καί λόγον σύμμετρον χαρισαμένῳ, πρός τό χαράξαι τήν συμμετρίαν τῶν νοηθένων καί ὑμῖν τοῖς ὑποτάξασι καί τῇ τῶν εὐχῶν βοηθείᾳ τό πᾶν κατορθώσασιν. \" Εἰ δέ οὐκ ὀρθῶς ἤ ἀτελῶς καί τῆς ἀληθείας ἤ ὁλικῶς ἤ μερικῶς ἀποπεπλάνημαι \" (τόν γάρ μέγαν καί θεοφάντορα κἀν τούτῳ σοι προσφέρω Διονύσιον παρακλήτορα), \" τῆς σῆς ἄν εἴη φιλανθρωπίας ἐπανορθώσασθαι τόν ἀκουσίως ἀγνοοῦντα, καί μαθεῖν δεομένῳ, καί ἐπαμῦναι τῷ μή αὐτάρκη δύναμιν ἔχοντι, καί ἰάσασθαι τόν οὐκ ἐθέλοντα ἀῤῥωστεῖν, ἵνα καί τοῦτο μετά τῶν ἄλλων σου καλῶν, μᾶλλον δέ πρό τῶν ἄλλων, ἀνάθημα τίμιον καί πάσης θυσίας αἰδεσιμώτερον ἱερουργήσῃς τῷ Θεῷ τήν φιλανθρωπίαν, τῷ ἐν οὐρανῷ καί ἐπί γῆς παρά πάσης δοξαζομένῳ τῆς κτίσεως, καί μόνην ἀπαιτοῦντι παρ᾿ ἡμῶν θυσίαν τήν εἰς ἀλλήλους φιλανθρωπίαν. ΣΧΟΛΙΑ ΕΙΣ ΤΑ ΤΟΥ ΑΓΙΟΥ ΔΙΟΝΥΣΙΟΥ * ΠΡΟΛΟΓΟΣ Τήν μέν εὐγένειαν, τό τε περιφανές ἐν πλούτῳ μεγάλου Διονυσίου καί μόνον αὐτό τό κατά Ἀθηναίους βουλευτήριον, καθ' ὅ βουλεύειν ᾑρέθη, παρίστησι.","english":"For our mind does not reach the great and lofty thought of the God-bearing teacher, since it is still struck by many darts of the passions according to its will, by whose wounds it rejoices rather to be pricked than to be cleansed by the graces of the virtues, having acquired, through long habit of evil, a sin-loving disposition. And if what I have said appears to you to have some account worthy of the subject, and not to fall entirely short of the truth, thanks be to God, who enlightened the lowly and earth-bound mind (that he might work this wonder too) and granted a measure of discourse suited to tracing out the measure of the things understood, both for you who have set this task and for those who have accomplished the whole with the help of your prayers. \"But if I have not spoken rightly or perfectly, and have wandered from the truth either wholly or in part\" (for here too I bring before you the great Dionysius, the God-inspired, as an advocate), \"it would be for your love of humanity to correct one who is involuntarily ignorant, and to teach one who needs to learn, and to assist one who does not have sufficient strength, and to heal one who does not wish to be sick, so that, along with your other good deeds—or rather before the others—you may offer to God as a precious dedication and an offering more venerable than every sacrifice your love of humanity, to him who is glorified in heaven and on earth by all creation, and who demands from us only one sacrifice: love of humanity toward one another.\" SCHOLIA ON THE WORKS OF SAINT DIONYSIUS: PROLOGUE. The nobility, and the distinction in wealth, of the great Dionysius, and the very council of the Athenians, in which he was chosen to deliberate, make this clear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Τῶν γάρ Ἀρεοπαγιτῶν εἷς ἐτύγχανεν οὖτος, ὡς ὁ θεῖος ἐδήλωσε Λουκᾶς, ἱστορῶν τάς τῶν ἱερῶν ἀποστόλων ἱεράς πράξεις· εἰπών γάρ τόν ἁγιωτάτων ἀπόστολον Παῦλον γενόμενον ἐν Ἀθήναις, συμβαλόντα τέ τισιν εἰς λόγους τῶν ἐξ Ἐπικούρου φιλοσόφων, καί τῶν γε μήν ἀπό τῆς στοᾶς, καί κηρύξαντα τήν εἰς τόν Κύριον ἡμῶν Ἰησοῦν Χριστόν πίστιν, τήν τε τῶν νεκρῶν ἀνάστασιν καί τήν καθολικήν κρίσιν, συλληφθῆναι παρά τῶν ἀφιλοσόφων (οὑ γάρ ἀληθῶς Τό κείμενο προέρχεται ἀπό τῆς ἐκδόσεις ʺΤΟ ΒΥΖΑΝΤΙΟΝʺ τῆς σειρᾶς ʺΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣʺ Θεσσαλονίκη 1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ *\n\nΑΣΚΗΤΙΚΩΝ, τόμος ΣΤ. Πέρασε ἀπό σκάνερ, ἀκολούθησε ὀπτική ἀναγνώριση χαρακτήρων καί ἔλεγχος.\n\nφιλοσόφων) ἀχθῆναί τε κατά τόν Ἄρειον πάγον, καί δημηγορήσαντα, παραχρῆμά τινας ἑλεῖν καί πρός τό τῆς ἀληθείας μεταθεῖναι φῶς ἐπάγει. Καί οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν· τινές δέ ἄνδρες, κολληθέντες αὐτῷ, ἐπίστευσαν, ἐν οἶς καί Διονύσιος ὁ Ἀρεοπαγίτης καί γυνή ὀνόματι Δάμαρις, καί ἕτεροι σύν αὐτοῖς. Ἐγώ μέν οὖν οὐ μάτην ἀκούω τῶν παρά πάντας τούς πεπιστευκότας τότε διά τοῦ θείου Παύλου, μόνον τόν ἄριστον Διονύσιον ἐξονομασθῆναι παρά τοῦ θεοφόρου συγγραφέως, προστεθείσης αὐτοῦ καί τῆς ἀξίας· φησί γάρ Ἀρεοπαγίτης, ἐπιβάλλω δέ μᾶλλον, ὅτι διά τε τό κατα σοφίαν περιττόν καί διά τό ἐν Ἀθηναίοις ἀνεπιλήπτου πολιτείας ἔκκριτον, μνημονευθῆναι μετά τῆς οἰκίας αὐτοῦ. Χρή δέ εἰδέναι, καθά προέφην, ὡς οὐ παντός ἀνδρός ἦν εἰς τήν ἐξ Ἀρείου πάγου βουλήν τελεῖν, ἀλλ’ οἱ παρ' Ἀθηναίοις πρωτεύοντες ἔν τε γένει καί πλούτῳ καί βίῳ χρηστῶ·","english":"For this man was one of the Areopagites, as the divine Luke made clear, recording the sacred acts of the holy apostles. For having said that the most holy apostle Paul, when he had come to Athens and had conversed with certain of the philosophers of Epicurus and indeed of those from the Stoa, and had proclaimed the faith in our Lord Jesus Christ, both the resurrection of the dead and the universal judgment, was seized by the unphilosophical (for they were not truly philosophers), and was led to the Areopagus, and having spoken publicly, immediately won some and brought them over to the light of truth, he adds: And so Paul went out from among them; but certain men, having clung to him, believed, among whom were also Dionysius the Areopagite and a woman by the name of Damaris, and others with them. I therefore do not idly hear that of all those who believed at that time through the divine Paul, only the excellent Dionysius was named by the God-bearing writer, his rank also being added; for he says \"Areopagite.\" But I suggest rather that it was because of his surpassing wisdom and because of his blameless and distinguished conduct among the Athenians that he was mentioned together with his household. But one must know, as I said before, that it was not for every man to belong to the council of the Areopagus, but only those who were foremost among the Athenians in family, wealth, and upright life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"καί κατά τοῦθ' οἱ ἐπίσημοι καθεστῶτες ἐβούλευον εἰς τήν ἐξ Ἀρείου πάγου βουλήν· ἐκ γάρ των ἐννέα καθίσταμένων ἀρχόντων Ἀθήνησιν, τούς Ἀρεοπαγίτας ἔδει συνεστάναι δικαστάς, ὥς φησιν Ἀνδροτίων ἐν δευτέρᾳ τῶν Ἀτθίδων, ὕστερον δέ πλειόνων γέγονεν ἡ ἐξ Ἀρείου πάγου βουλή, τουτέστιν ἡ ἐξ ἀνδρῶν περιφανεστέρων πεντήκοντα καί ἑνός, πλήν ἐξ εὐπατριδῶν, ὡς ἱστορεῖ Φιλόχορος διά τῆς τρίτης τῶν αὐτῶν Ἀτθίδων. Ἔξω δέ τῆς πόλεως ἦν τό κατά Ἄρειον πάγον δικαστήριον, κληθέν οὕτω (καθ' ἅ μυθολογοῦσιν Ἀθηναῖοι) ἐκ τοῦ κατ' αὐτήν τήν ἐξοχήν τοῦ κατά τήν πόλιν ὄρους συστάντος δικαστηρίου μεταξύ Ποσειδῶνος καί Ἄρεως· ὁ γάρ Ποσειδῶν δίκην εἶπε πρός Ἄρεα κατά τούς ἀρχαίους μύθους παρ' Αθηναίοις ἐν τῷ τόπῳ τούτῳ, φάσκων ἀναιρεθῆναι τόν ἴδιον υἱόν Ἁλιρρόθιον ὑπ' Ἄρεως, κἀκεῖθεν ἐξ Ἄρεως ὁ πάγος ἐκεῖνος Ἄρειος ἐκλήθη. Ἐδίκαζον οὖν Ἀρεοπαγῖται περί πάντων σχεδόν τῶν σφαλμάτων καί παρανομιῶν, ὡς ἅπαντά φησιν Ἀνδροτίων ἐν πρώτῃ, καἰ Φιλόχορος ἐν δευτέρᾳ καί τρίτῃ τῶν Ἀτθίδων. Διά δέ τοῦτο ἅτε καινῶν δαιμονίων καταγγελέα τόν θειότατον Παῦλον, ὡς ἱστόρησεν ὁ φιλαλήθης Λουκᾶς, οἱ τῆς ὑπό Θεοῦ μωρανθείσης σοφίας ἐρασταί πρός τήν ἐξ Ἀρείου πάγου βουλήν ἕλκουσιν.","english":"And in this respect those who were distinguished were serving as members of the council of the Areopagus; for from the nine archons appointed at Athens, the Areopagites had to be constituted as judges, as Androtion says in the second book of his Atthides. Later the council of the Areopagus became larger, that is, consisting of fifty-one more illustrious men, though from the Eupatrids, as Philochorus records in the third book of the same Atthides. The court of the Areopagus was outside the city, called so (according to what the Athenians relate in myth) from the court that was established at the very height of the hill in the city, between Poseidon and Ares. For Poseidon brought a suit against Ares among the Athenians in that place, according to the ancient myths, claiming that his own son Halirrhothius had been slain by Ares, and from this that hill was called the Areopagus after Ares. The Areopagites therefore judged nearly all offenses and transgressions of the law, as Androtion says in the first book, and Philochorus in the second and third of the Atthides. For this reason, as the truth-loving Luke recorded, the lovers of the wisdom made foolish by God dragged the most divine Paul, as a proclaimer of new divinities, to the council of the Areopagus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Ἀλλ' ἐν τοῖς Ἀρεοπαγίταις τηνικαῦτα χρόνου βουλεύων, ἅτε δικαστής ἀκλινέστατος, ὁ πάμμεγας Διονύσιος, ἀδέκαστον ἀπένειμε τῇ κατά τόν πνευματοφόρον Παῦλον ἀληθείᾳ τήν ψῆφον, ἐρρῶσθαι τε πολλά φράσας τῇ τῶν Ἀρεοπαγιτῶν ἀνοήτῳ σεμνότητι, τόν ἀληθῆ καί πανεπίσκοπον κριτήν ἐννοίας Χριστόν Ἰησοῦν, τόν τοῦ Θεοῦ καί Πατρός Υἱόν μονογενῆ καί Λόγον, ὅν ὁ Παῦλος ἐκήρυξεν, εὐθύς εἴχετο τοῦ φωτός· κἄν γάρ οἱ Ρωμαῖοι τότε ἐκράτουν, ἀλλ’ οὖν αὐτονόμους ἀφῆκαν Ἀθήνας καί Λακεδαιμονίαν· ὅθεν ἔτι παρά Ἀθηναίοις καί τά κατά τούς Ἀρεοπαγίτας ἐπολιτεύετο. Καί τελεῖται μέν ἅπαντα τῆς σωτηριας τά δόγματα διά Παύλου τοῦ κρατίστου, παιδαγωγεῖται δέ διδασκαλικῶς ὁ Διονύσιος ὑπό Ἱεροθέῳ τῷ μεγίστῳ, καθά φησιν ὁ αὐτός· εἶτα καθίσταται κατά τό φερόμενον ἐν ἑβδόμῳ βιβλίῳ τῶν Ἀποστολικῶν διαταγμάτων ὁ Διονύσιος ἐπίσκοπος ὑπό Παύλου τοῦ χριστοφόρου τῶν ἐν Ἀθήνησι πιστευσάντων. Μνημονεύει δέ τοῦ Ἀρειοπαγίτου καί Διονύσιος ἀρχαῖος Κορινθίων ἐπίσκοπος, καί Πολύκαρπος ἐν τῇ πρός Ἀθηναίους ἐπιστολῇ αὐτοῦ. Ἔστι δέ τήν ὀρθότητα καί πολυμάθειαν ἀποθαυμάσαι τοῦ ἁγίου τούτου Διονυσίου, τόν ἀληθῶς διά πολλῆς ἠγμένον ἐπιστήμης τῶν ἀνεπιλήπτων τῆς Ἐκκλησίας παραδόσεων, θεάσασθαί τε τά παρά τοῖς τῶν Ἑλλήνων φιλοσόφοις νόθα δόγματα πρός τήν ἀλήθειαν μετενηνεγμένα. Ἐλεῆσαι γάρ ἔστι μᾶλλον καί συναλγῆσαι τῆς ἀπροσεξίας τούς ὀλιγώρους τῆς εὐπαιδευσίας ἐξεταστάς, ὅτι τῇ σφῶν ἀμαθίᾳ συμμετροῦσι καί τάς τῶν ἑξῆς ἀνθρώπων φολομαθεῖς εὐθημοσύνας.","english":"But at that time, while serving as a councillor among the Areopagites, as a most unwavering judge, the great Dionysius cast an unerring vote for the truth according to the Spirit-bearer Paul, and after bidding a long farewell to the foolish solemnity of the Areopagites, he immediately clung to the light, having understood the true and all-overseeing judge, Christ Jesus, the only-begotten Son and Word of God the Father, whom Paul proclaimed. For even though the Romans were then in power, they nevertheless left Athens and Lacedaemonia autonomous; hence even among the Athenians the affairs of the Areopagites were still administered as a constitution. And all the doctrines of salvation are accomplished through Paul, the most excellent, and Dionysius is instructed in a teaching manner by the greatest Hierotheus, as he himself says; then Dionysius is appointed bishop of those who believed at Athens by Paul the Christ-bearer, according to what is recorded in the seventh book of the Apostolic Constitutions. Dionysius, an ancient bishop of the Corinthians, also makes mention of the Areopagite, and Polycarp in his letter to the Athenians. And it is a thing to marvel at, the orthodoxy and great learning of this holy Dionysius, who was truly led through much knowledge of the blameless traditions of the Church, and to behold the spurious doctrines among the philosophers of the Greeks translated toward the truth. For it is more a matter for pity and shared grief over the heedlessness of those who are careless examiners of sound education, because they measure by their own ignorance also the much-learned good order of later men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Ἐντυγχάνοντες οἱ τοιοῦτοι συγγράμμασιν ἐνίων, καί τυχόν οὐ παρακολουθοῦντες τῇ τῶν λεγομένων διανοίᾳ, πρός ἀδιάκριτον εὐθύς ἐκφέρονται τοῦ συγγραφέως διαβολήν, καίτοι παντελῶς οὐ\n\nδυνάμενοι τά σκώμματα διευθύνειν τε καί διελέγχειν ἅ φασιν αὐτοί, δέον ἐπί σφάς αὐτούς τρέπειν τήν ὀργήν, καί μᾶλλον ἀσχάλλειν, ὅτι μή σπουδάσαντες ἔγνωσαν καί αὐτοί τά περί γνῶσιν ἀνηγμένα· ἤ τἀληθές, ὅτι μή πρός τούς ἱκανούς περί τά τοιαῦτα φιλομαθῶς γεγονότες, τῶν ἀπορημάτων ἀπελύθησαν. Ἀλλά τολμῶσί τινες λοιδορεῖν εἰς αἱρέσεις τόν θεῖον Διονύσιον, καθάπαξ καί τά τῶν αἱρετικῶν ἀγνοοῦντες· ἦ γάρ ἄν, ἐξ ἐκάστου τῶν κατακεκριμένων ἐν τοῖς αἱρετίζουσι συγκρίνοντες, τά παρά τούτων δόγματα πολλῷ· τῶν φλαύρων ἀφεστηκότα διεγίνωσκον, καθόσον φῶς ἀληθές καί σκότος. Τί γάρ εἴποιεν ἐν τοῖς περί τῆς μόνης προσυνητῆς Τριάδος θεολογουμένοις παρ' αὐτῶ; Τί δ' ἄν περί τοῦ τῆς παμμακαρίας ταύτης Τριάδος ἑνός Ἰησοῦ Χριστοῦ, τοῦ μονογενοῦς Θεοῦ Λόγου τελείως ἐνανθρωπῆσαι θελήσαντος,· Οὐχί ψυχήν ἔννουν καί σῶμα τό καθ' ἡμᾶς γήϊνον διεξῆλθε καί τά λοιπά τά ὅσα, τοῖς ὀρθοῖς ἐντέτακται διδασκάλοις; Τί δέ περί νοητῶν καί νοερῶν καί τῶν αἰσθητῶν μέμψαιτ' ἄν τις εἰκότως, ἤ περί τῆς καθολικῆς ἡμῶν ἀναστάσεως τῆς μετά σώματος τοῦ καθ' ἡμᾶς καί τῆς ἡμῶν ψυχῆς γενησομένης, καί περί τῶν τότε δικαιωτηρίων, δικαίων τε καί τῶν μή τοιούτων; Εἰς τά γάρ, συλλήβδην εἰπεῖν, ἡ καθ' ἡμᾶς ἀφορᾷ σωτηρία, ἅτινα πλατέως διεξελθεῖν οὐ δίκαιον, τῆς ἐπί σχολίων ἐξηγήσεως ἅπαντα κατά καιρόν ἐπισημαινομένης.","english":"Such people, when they encounter the writings of certain authors and perhaps do not follow the thought of what is said, are immediately carried away to indiscriminate slander of the writer, although they are completely unable to set straight and refute the taunts that they themselves utter. They ought to turn their anger against themselves and rather be distressed that, not having been diligent, they did not themselves understand the things that have been raised up concerning knowledge; or, to speak the truth, that not having become fond of learning in the presence of those who are competent in such matters, they were not released from their perplexities. But some dare to revile the divine Dionysius as belonging to heresies, being altogether ignorant even of the things of the heretics. For otherwise, comparing from each of the things that have been condemned among those who hold heresies, they would have discerned that the doctrines of these men stand far apart from the base ones, as far as light from darkness. For what could they say concerning the things that are theologized in him about the alone-worshipped Trinity? What concerning the one Jesus Christ of this all-blessed Trinity, the only-begotten God the Word, who willed to become perfectly human? Did he not pass through a rational soul and a body earthly like ours, and all the other things that have been set down among the orthodox teachers? And what could anyone justly find fault with concerning intelligible and intellectual and sensible things, or concerning our universal resurrection that will come to be with a body like ours and with our soul, and concerning the judgments of that time, of the just and of those who are not such? For, to speak summarily, our salvation looks to these things, which it is not right to go through at length, since the explanation in the scholia marks them all out in due season.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Ναί, φασίν, ἀλλ’ οὐκ ἔγραψεν αὐτοῦ τάς συντάξεις Εὐσέβιος ὁ Παμφίλου, καί μήν οὐδ Ὠριγένης.\n\nΠρός οὕς λεκτέον, ὡς πάμπολλα παρῆκεν Εὐσέβιος οὐκ ἐλθόντα περί χεῖρας οἰκείας· καί γάρ οὔτε φησίν ἅπαντα καθάπαξ συναγηοχέναι, μᾶλλόν γε μήν ὁμολογεῖ καί ἀριθμοῦ κρείττονα βιβλία καθεστάναι μηδαμῶς εἰς αὐτόν ἐληλυθότα· καί πολλῶν ἐδυνάμην μνημονεῦσαι μή κτηθέντων αὐτῷ, καί ταῦτα τῆς αὐτοῦ χώρας, ὡς Ὑμεναίου καί Ναρκίσσου τῶν ἱερασαμένων ἐν Ἰεροσολύμοις. Ἐγώ γοῦν ἐνέτυχόν τισι τῶν Ὑμεναίου. Καί μήν οὔτε Πανταίνου τούς πόνους ἀνέγραψεν, οὔτε τοῦ Ρωμαίου Κλήμεντος, πλήν δύο καί μόνων ἐπιστολῶν, ἀλλ’ οὔτε πλείστων ἑτέρων. Ὁ γάρ Ὠριγένης, οὐκ οἶδα εἰ πάντων, μόλις δέ τεττάρων ἐμνήσθη. Διάκονος δέ τις Ρωμαῖος, Πέτρος ὄνομα, διηγήσατό μοι, πάντα τά τοῦ θείου Διονυσίου σώζεσθαι κατά τήν ἐν Ρώμῃ τῶν ἱερῶν βιβλιοθήκην ἀνατεθειμένα. Γράφει δέ τά πλεῖστα πρός τόν τρισμακάριον Τιμόθεον, τόν τοῦ ἁγίου ἀποστόλου Παύλου φοιτητήν, Ἐφεσίων ἐπίσκοπον, ὑπό τῶν κατά τήν Ἔφεσον τῆς Ἰωνικῆς φιλοσοφίας προεστώτων, ὡς εἰκός, πάσχοντα πράγματα, καί πυνθανόμενον, ὡς εἰδήμονος τῆς ἐξωτερικῆς φιλοσοφίας, ἵνα καί μᾶλλον ἀγωνίζοιτο· καί οὐδέν ἀπεικός· ἐπεί καί ὁ θεοφιλής ἀπόστολος Παῦλος ταῖς Ἑλλήνων ἐχρήσατο ρήσεσι, ταύτας ἀκούων τυχόν παρά τῶν συνόντων αὐτῷ, τῆς ἑλληνικῆς φιλοσοφίας ἐμπείρων. Συνίστησι δέ καί τοῦτο, Διονυσίου ταῦτα φιλαλήθως τά συγγράμματα καθεστάναι·","english":"Yes, they say, but Eusebius of Pamphilus did not write his own treatises, and neither did Origen. To these we must say that Eusebius omitted very many works that did not come into his own hands; for he does not claim to have gathered absolutely all of them, but rather he acknowledges that there were books beyond number that had in no way come to him; and I could have mentioned many that he did not possess, and these from his own country, such as those of Hymenaeus and Narcissus who served as priests in Jerusalem. At any rate, I myself have encountered some of Hymenaeus's works. Moreover, he did not record the labors of Pantaenus, nor those of Clement of Rome, except only two letters, nor those of very many others. For Origen, I do not know if he mentioned all, but he barely mentioned four. A certain Roman deacon, Peter by name, related to me that all the works of the divine Dionysius are preserved, dedicated in the sacred library at Rome. He writes most of them to the thrice-blessed Timothy, the disciple of the holy apostle Paul, bishop of the Ephesians, who, as is likely, was suffering troubles at the hands of those who presided over the Ionian philosophy at Ephesus, and who inquired of him, as one knowledgeable in external philosophy, so that he might strive all the more; and this is nothing unreasonable, since the God-loving apostle Paul also used the sayings of the Greeks, perhaps hearing them from those with him who were experienced in Greek philosophy. This also establishes that these writings of Dionysius are genuinely his.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"τό γάρ ἀνεπιτηδεύτως μνημονεύειν αὐτόν ρήσεων τῶν συνακμασάντων αὐτῷ ἀνδρῶν, ὧν αἵ τε θεῖαι τῶν ἀποστόλων μνημονεύουσι ἐπιστολαί, τό τῶν συγγραμμάτων ἀσκευώρητον ἀποφαίνουσι· μάλιστα δέ πάντων τό τῶν δογμάτων ἀσφαλέστατον. Ἐπειδή δέ τινές φασι, μή εἶναι τοῦ ἁγίου τό σύγγραμμα, ἀλλά τινος τῶν μεταγενεστέρων, ἀνάγκη αὐτούς καί τῶν ἀπηγορευμένων τινά καί ἀτόπων αὐτόν τιθέναι, καταψευδόμενον τοιαῦτα ἑαυτοῦ, ὡς συνῆν τοῖς ἀποστόλοις, καί ἐπέστελλεν οἷς οὐδέ συνεγένετό ποτε κατ' αὐτούς, οὐδέ ἐπέστειλε. Τό δέ καί πλάσασθαι προφητείαν πρός τόν ἀπόστολον Ἰωάννην ἐν ἐξορίᾳ ὄντᾳ ὡς ἐπανήξει πάλιν εἰς τήν Ἀσιάτιδα γῆν καί τά συνήθη διδάξει, τοῦτο τερατολόγου ἀνδρός καί προφήτου δόξαν ἐκμανῶς θηρωμένου.\n\nΤό δέ καί λέγειν αὐτόν ἐν αὐτῷ τῷ καιρῷ τοῦ σωτηρίου πάθους ἐν Ἡλιουπόλει συνόντα Ἀπολλοφάνει, θεωρεῖν καί συμφιλοσοφεῖν περί τῆς ἠλιακῆς ἐκλείψεως, ὡς οὐ κατά φύσιν οὐδέ κατά τό ἔθος τότε γεγενημένης, λέγειν δέ αὐτόν καί παρεῖναι σύν τοῖς ἀποστόλοις τῇ προκομιδῆ τοῦ λειψάνου τοῦ θείου τῆς ἁγίας θεοτόκου Μαρίας, καί χρήσεις προφέρειν Ἱεροθέου τοῦ ἰδίου διδασκάλου ἐκ τῶν εἰς αὐτήν ἐπιταφίων λόγων, πλάττεσθαι δέ καί ἐπιστολάς καί λόγους ὡς πρός τούς μαθητάς τῶν ἀποστόλων ἐκφωνηθέντας, πόσης ἀτοπίας καί καταγνώσεως καί τῷ τυχόντι ἀνθρώπῳ, μήτι γε δή ἀνδρί τοσοῦτον ἀνηγμένῳ κατά τε ἦθος καί γνῶσιν, καί τό ὑπεραίρειν τά αἰσθητά πάντα, καί τοῖς νοερεῖς συνάπτεσθαι κάλλεσι, καί δι' αὐτῶν ὡς ἐφικτόν Θεῷ!","english":"For his unstudied mention of the sayings of the men who flourished at the same time as himself, whom the divine epistles of the apostles also mention, proves the unsophisticated character of his writings, and most of all the extreme soundness of his doctrines. But since some say that the treatise is not the holy man's but one of later generations, they must necessarily place in his work certain forbidden and absurd things, falsely attributing to him such claims as that he was with the apostles and wrote letters to those with whom he never associated in their own time, nor did he write. And also to fabricate a prophecy to the apostle John when he was in exile, that he would return again to the land of Asia and teach the customary things—this belongs to a man who marvel-mongers and madly hunts after the reputation of a prophet.\n\nAnd also that he says that at the very time of the saving Passion, while he was at Heliopolis with Apollophanes, he observed and philosophized together about the solar eclipse, as though it had then occurred neither by nature nor according to custom; and that he says he was present with the apostles at the carrying-forth of the relic of the divine holy Mother of God Mary, and cites passages of Hierotheus his own teacher from the funeral orations composed for her; and that letters and discourses are fabricated as having been uttered to the disciples of the apostles—of how great an absurdity and condemnation, even for an ordinary man, let alone for a man raised to such a height in character and knowledge, and in transcending all things perceptible, and in being united to the intelligible beauties, and through them, as far as attainable, to God!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Ἐξηγητικῶν μέν οὖν ὑπομνημάτων ὡς ὅτι μάλιστα διεξοδικωτάτων ἐδεῖτο πρός ἑρμηνείαν τῆς αὐτοῦ πολυμαθείας· πλήν κεφαλαιωδέστερον, ὡς ἡ βίβλος ἐχώρησε, διά σχολίων, τά φανέντα μοι, Θεῷ πεποιθώς, παρατέθεικα κατά τούς ἑξῆς παρακειμένους λόγους, οὕς τέως εἰς τάς ἐμάς ἐλθεῖν συμβέβηκε χεῖρας. Ἰστέον ὥς τινες τῶν ἔξω φιλοσόφων, καί μάλιστα Πρόκλος, θεωρήμασι πολλάκις τοῦ μακαρίου Διονυσίου κέχρηται, καί αὐταῖς δέ ξηραῖς ταῖς λέξεσι· καί ἔστιν ὑπόνοιαν ἐκ τούτου λαβεῖν ὡς οἱ ἐν Ἀθήναις παλαιότεροι τῶν φιλοσόφων, σφετερισάμενοι τάς αὐτοῦ πραγματείας, ὡς ἐν τῇ παρούσῃ ἀπομνημονεύει βίβλῳ, ἀπέκρυψαν, ἵνα πατέρες αὐτοί ὀφθῶσι τῶν θείων αὐτοῦ λογίων, καί κατ' οἰκονομίαν Θεοῦ νῦν ἀνεφάνη ἡ παροῦσα πραγματεία πρός ἔλεγχον τῆς αὐτῶν κενοδοξίας καί ρᾳδιουργίας. Καί ὅτι σύνηθες αὐτοῖς τά ἡμέτερα σφετερίζεσθαι, διδάσκει ὁ θεῖος Βασίλειος εἰς τό, «Ἐν ἀρχῇ ἦν ὁ Λόγος», ἐπ' αὐτῆς τῆς λέξεως οὑτωσί λέγων· 'Ταῦτα οἶδα πολλούς τῶν ἔξω τοῦ Λόγου τῆς ἀληθείας μεγάλα φρονούντων ἐπί σοφίᾳ κοσμικῇ, καί θαυμάσαντας καί τοῖς ἑαυτῶν συντάγμασιν ἐγκαταλέξαι τολμήσαντας· κλέπτης γάρ ὁ διάβολος καί τά ἡμέτερα ἐκφερομυθῶν πρός τούς ἑαυτοῦ ὑποφήτας’. Καί οὗτος μέν οὕτω, τά δέ Νουμενίου τοῦ Πυθαγορικοῦ προφανῶς λέγοντος, 'Τί γάρ ἐστι Πλάτων, ἤ Μωσῆς ἀττικίζων;' οὐδείς ἀρνήσασθαι δύναται, οὐχ ἡμετέρου, ἀλλά τῶν ἐναντίων ὄντος, ὡς μαρτυρεῖ καί Εὐσέβιος ὁ τῶν Παλαιστίνων Καισαρείας καθηγησάμενος, ὅτι 'Οὐ νῦν μόνον, ἀλλά καί πρό τῆς Χριστοῦ παρουσίας σύνηθες τοῖς ἔξω σοφίας τά ἡμέτερα κλέπτειν'.","english":"Exegetical commentaries, as detailed as possible, were needed for the interpretation of his great learning; nevertheless, more summarily, as the book had room, I have set down in scholia what seemed to me, trusting in God, in accordance with the discourses set out in order below, which have for the time being happened to come into my hands. It should be known that certain of the philosophers outside the faith, and especially Proclus, have often used the theorems of the blessed Dionysius, and even his bare expressions themselves; and from this one may form the suspicion that the older philosophers in Athens, appropriating his treatises, as he records in the present book, concealed them, so that they might appear to be the fathers of his divine oracles; and by the dispensation of God the present treatise has now come to light for the refutation of their vainglory and fraud. And that it is customary for them to appropriate what is ours, the divine Basil teaches in his exposition of \"In the beginning was the Word,\" speaking thus on that very phrase: \"I know that many of those outside the Word of truth, who think great things of themselves for worldly wisdom, have admired these things and dared to include them in their own compositions; for the devil is a thief, and steals our things to tell them to his own spokesmen.\" Thus he. But since Numenius the Pythagorean plainly says, \"What else is Plato but Moses speaking Attic?\" no one can deny it, since he is not ours but of the opponents, as Eusebius also, who presided over Caesarea in Palestine, testifies, saying: \"Not only now, but even before the coming of Christ, it was customary for those outside the wisdom to steal what is ours.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":114,"ref":"p114","source":"ΕΙΣ ΤΟ ΠΕΡΙ ΤΗΣ ΟΥΡΑΝΙΑΣ ΙΕΡΑΡΧΙΑΣ ΕΞΗΓΗΣΗΣ ΤΗΣ ΕΠΙΓΡΑΦΗΣ Ἱεραρχίας: Ἐπειδή ἡ ἐπιγραφή ἱεραρχίαν ἔχει, καλεῖν εἴωθεν ἱεράρχας τούς ἐπισκόπους. Ἰστέον οὖν, ὅτι ἱεραρχία μέν ἐστιν ἡ τῆς διατάξεως αὐτῆς τῶν ἱερῶν ἀρχή καί οἱονεί φροντίς, καί ἱεράρχης ὁ τῶν ἱερῶν ἄρχων καί φροντίζων καί προνοῶν, οὐ μήν τῶν ἱερέων, ἀλλά ὁ τά ἱερά καί τήν κατάστασιν αὐτῶν τε καί τῆς ἐκκλησίας καί τῶν μυστηρίων διατάσσων, οὐ μήν ὁ ἀρχιερεύς. Ταύτην δέ τήν ἐξήγησιν καί αὐτός ὁ μέγας Διονύσιος κάτω παρατίθεται ἐν τῷ Περί τῆς ἐκκλησιαστικῆς ἱεραρχίας λόγῳ.\n\nὉ πρεσβύτερος: Σημείωσαι, ὡς τό τοῦ πρεσβυτέρου ὄνομα καί τόν ἐπίσκοπον δηλοῖ, ἐπειδή πρεσβύτερός ἐστι καί ὁ ἐπίσκοπος· καί τοῦτο, δηλοῦται καί ἐν ταῖς Πράξεσι τῶν ἁγίων ἀποστόλων, ἔνθα ἐν Ἀσίᾳ συντάσσεται ταῖς Ἐκκλησίαις αὐτῆς ὁ ἅγιος ἀπόστολος Παῦλος.\n\nΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Α'\n\n§ 1. Πᾶσα δόσις ἀγαθή: Σημείωσαι ὅτι κέχρηται ὁ μακάριος Διονύσιος τῇ τοῦ ἁγίου Ἰακώβου καθολικῇ ἐπιστολῇ· ἐκεῖθεν γάρ ἐστι τό ρητόν· καί ὅτι ἐκδοθεῖσα ἦν ἤδη.","english":"ON THE EXPLANATION OF THE INSCRIPTION OF THE WORK ON THE HEAVENLY HIERARCHY, \"Hierarchy\": Since the inscription contains \"hierarchy,\" he is accustomed to call bishops \"hierarchs.\" It must be understood, then, that a hierarchy is the principle, and as it were the care, of the ordering of the sacred things themselves, and a hierarch is one who rules over and cares for and provides for the sacred things—not, indeed, those of the priests, but the one who orders the sacred things and the constitution both of them and of the church and of the mysteries, not, however, the high priest. This explanation the great Dionysius himself also sets out below in the discourse On the Ecclesiastical Hierarchy.\n\nThe presbyter: Note that the name of \"presbyter\" also signifies the bishop, since the bishop is also a presbyter; and this is made clear also in the Acts of the holy apostles, where the holy apostle Paul is appointed to the churches of Asia.\n\nON CHAPTER 1\n\n§ 1. Every good gift: Note that the blessed Dionysius has made use of the catholic epistle of Saint James; for the saying is from there; and that it had already been published.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Καί γάρ ἐξ αὐτοῦ: Ταῦτα περί τοῦ Υἱοῦ θεολογεῖ. § 2. Πατροπαραδότου: Πατέρας ἐνταῦθα δηλοῖ τούς παραδόντας αὐτῷ τό δόγμα, οὐ μήν τούς φυσικούς· ἐξ Ἑλλήνων γάρ ἦν, ὡς δηλοῦσιν αἱ Πράξεις τῶν ἁγίων ἀποστόλων, καί αὐτός μέντοι ἐν τῇ πρός τόν ἅγιον Πολύκαρπον ἐπιστολῇ καί ἐν τῷ θ' κεφαλαίῳ τῷ Περί τῆς οὐρανίου ἱεραρχίας. Συμβολικῶς: Οὐ γάρ φυσιολογικῶς φησιν, ἀλλά διά συμβόλων τινῶν καί εἰκόνων.\n\nα'. Νοῶν: Νόας καλοῦσι καί οἱ παρ' Ἕλλησι φιλόσσοφοι τάς νοεράς, ἤτοι ἀγγελικάς δυνάμεις· ἐπειδή τό πᾶν νοῦς ἐστιν ἕκαστος αὐτῶν, καί τήν οὐσίαν ἅπασαν νοῦν ζῶντα εἰς τό εἶδος τό ἑαυτῶν οὐσιωμένον ἔχει· νόες καλοῦνται πρός τό εὐφωνότερον τῆς κλίσεως γενομένης· ἐπειδή ἐχρῆν ἀπό τοῦ ὁ νοῦς, τοῦ νοῦ, τό πληθυντικόν οἱ νοῖ εἶναι, ἀλλά διά τήν εὐφωνίαν ἐξ ἄλλης εὐθείας ἑνικῆς γέγονεν οἱ νόες· ἔθος γάρ τοῦτο Ἀττικοῖς, οἵ φασιν, Ἀριστοφάναι καί Σωκράται, ἀντί τοῦ οἱ Αριστοφάνεις καί οἱ Σωκράτεις. Εἰσί δέ καί λέγοντες οἱ νόοι, ὡς ἀπό τοῦ ὁ νόος, τοῦ νόου· καλεῖ δέ αὐτούς καί ἡ Γραφή τῷ ὀνόματι τούτῳ, ὡς ἐν Ἠσαΐᾳ· Νοῦς μέγας ὁ ἄρχων Βαβυλῶνος, τοῦτ’ ἔστιν ὁ διάβολος· κατά Ἴωνας τοίνυν νοῦς, νοός, νόες, ὡς χροῦς, χροός, οἱ χρόες· Ἰωνική γάρ ἡ κλίσις. Ὑπεράρχιον: Ὑπεράρχιος ὁ Θεός, ὡς ὑπέρ πᾶσαν ἀρχήν καί θεαρχικόν φῶς, ὡς ἀρχή τῶν λεγομένων θεῶν, ἀγγέλων φημί καί ἀνθρώπων δικαίων. β'. Ἐνδότητος: Ἐνδότητά φησι τήν κρυφιότητα· πᾶσι γάρ τοῖς ἔξω αὐτῆς ἄγνωστός ἐστι.","english":"For this too is from him: he theologizes these things about the Son. § 2. Handed down from the fathers: here he means the fathers who handed down the doctrine to him, not his natural parents; for he was from the Greeks, as the Acts of the holy apostles show, and he himself indeed in the letter to Saint Polycarp and in the ninth chapter of On the Heavenly Hierarchy. Symbolically: for he does not speak physiologically, but through certain symbols and images.\n\n1. Understandings: The philosophers among the Greeks too call the intellectual, that is, the angelic, powers \"noes\"; since each of them is wholly intellect, and has its entire essence as a living intellect, substantiated into its own form; they are called \"noes\" because the inflection was made for the sake of euphony; for it ought to have been, from ho nous, tou nou, the plural hoi noi, but for the sake of euphony it has come from another nominative singular, hoi noes; for this is a custom of the Attic writers, who say \"Aristophane\" and \"Sokrate\" instead of hoi Aristophaneis and hoi Sokrateis. There are also those who say hoi nooi, as from ho noos, tou noou; and Scripture also calls them by this name, as in Isaiah: \"The great intellect, the ruler of Babylon,\" that is, the devil; according to the Ionians, then, nous, noos, noes, as chrous, chroos, hoi chroes; for the inflection is Ionic. Supra-archic: God is supra-archic, as above every principality and as a thearchic light, as the principle of those called gods—I mean angels and righteous men. 2. Of profundity: he calls profundity hiddenness; for it is unknown to all who are outside it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"γ'. Σύγκρασιν: Σημείωσαι τήν σύγκρασιν· καί διά τί τό θεῖον ἕν ὄν πληθύνεται.\n\nΠαραπετασμάτων: Παραπετάσματά φησι τά σωματικῶς περί Θεοῦ λεγόμενα ἐν ταῖς Γραφαῖς, οἷον μελῶν ἀνθρωπίνων, ἤ δυνάμεών τινων ὀνομασίας, Σημείωσαι δέ, ὅτι σαρκί ὄντας κατοπτεῦσαι τά ἄϋλα καί ἀσώματα· καί τοῦτο μᾶλλον ἐδήλου τά ἐν τῇ σκηνῇ παραπετάσματα, ὡς ἐνταῦθα αἰνίττεται. Συμφυῶς: Ἀντί τοῦ ὁμοφυῶς, συγγενῶς.\n\n§ 3. Ἡ τελετάρχις: Τελετή λέγεται κατά τούς τῶν Ἐλλήνων φιλοσόφους ἡ μετάδοσις τῶν μυστηρίων, ἅτε τελειοῦσα τόν μυούμενον καί τελειωτική τυγχάνουσα τῶν προσιόντων τοῖς τοιούτοις. Τελετάρχις οὖν ἱεροθεσία ἡ θεία τῆς τῶν ἱερῶν μυστηρίων ἡμῶν διακοσμήσεως θέσις καί παράθεσις, ἀρχή γενομένη ἐκ Θεοῦ διά τῶν ἀποστόλων τῶν τελειωτικῶν τούτων ἀγαθῶν· τούς γάρ μεμυημένους τελείους καλεῖ ὁ θεῖος ἀπόστολος Παῦλος λέγων· «ὅσοι οὖν τέλειοι, τοῦτο φρονῶμεν».\n\nὙπερκοσμίου: Τό δέ ὑπερκοσμίου οὐκ αἰσθητῶς νοητέον, ἀλλά νοητῶς καί ὑπέρ τόν καθ' ἡμᾶς κόσμον. Σημείωσαι δέ, τίνα λέγει τά σχήματα καί τάς μορφωτικάς συνθέσεις, ἤγουν εἰκονίσματα, ἅπερ ἑξῆς παρατίθεται. Πλάσεων: Σημείωσαι, ὅτι πλασματώδεις φησί τάς ἐνταῦθα μυστικάς παραδόσεις, ἅς ἐν τῷ Περί τῆς ἐκκλησιαστικῆς ἱεραρχίας λόγῳ ἀναπτύσσει· τοῦτο δέ θεοπρεπῶς ἐκληπτέον· πρός μέν οὖν τό 'μορφωτικαῖς' τό πλάσεων ἀποδοτέον, πρός δέ τό 'συνθέσει' τό ἁπλᾶς καί ἀτυπώτους. Ὑλαία: Ὑλαίαν χειραγωγίαν φησί τό διά τῶν ὑλικῶν λεγομένων πρός τήν ἔννοιαν ἀνάγεσθαι τῶν ὑπέρ αἴσθησιν.","english":"3. \"Fusion\": Note the fusion; and why the divine, being one, is multiplied.\n\n\"Veils\": He calls \"veils\" the things said bodily about God in the Scriptures, such as the names of human limbs, or of certain powers. Note that while in the flesh we behold the immaterial and incorporeal; and this is what the veils in the tabernacle indicated more clearly, as he hints here. \"Naturally\": in the sense of \"of the same nature,\" \"akin.\"\n\n§ 3. \"The initiatrix\": Among the philosophers of the Greeks, \"initiation\" (teletē) is the transmission of the mysteries, inasmuch as it perfects the one being initiated and is perfective of those who approach such things. \"Initiatrix,\" then, is the sacred institution, the divine establishing and arrangement of our dispensation of the sacred mysteries, having its beginning from God through the apostles of these perfective goods; for the divine apostle Paul calls the initiated \"perfect,\" saying: \"As many of us, then, as are perfect, let us think this.\"\n\n\"Supramundane\": \"Supramundane\" must be understood not sensibly but intelligibly, and beyond the world that is ours. Note what he means by \"figures\" and \"formative compositions,\" that is, images, which he sets out next. \"Of formations\": Note that he calls the mystical traditions here \"formative,\" which he unfolds in the discourse On the Ecclesiastical Hierarchy; and this must be understood in a manner befitting God. \"Of formations\" is to be referred to \"formative,\" and \"simple and unformed\" to \"composition.\" \"Material\": He calls \"material guidance\" the being led up through things called material to the understanding of things beyond sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Φαινόμενα: Φαινόμενα δέ κάλλη τάς τῶν ἱερῶν οἴκων διακοσμήσεις λέγει, καί διεξοδικάς μαθητείας τάς τῶν ἁγίων Γραφῶν ἀναγνώσεις· διακοσμήσεων δέ τάξεις τούς τῶν ἱερέων βαθμούς. Σημείωσαι δέ, ὅτι τά ὁρώμενα κάλλη εἰκόνες εἰσί τῶν ἀοράτων διακόσμων, ὡς δηλοῖ καί ὁ Ἀπόστολος ἐν τῇ πρός Ἐβραίους, τά περί τῆς σκηνῆς θεωρῶν, καί Μωϋσῆς ἀκούων, «πάντα κατά τόν τύπον τόν δειχθέντα σοι ἐν τῷ ὄρει ποίησον».\n\nΤάς διεξοδικάς: Διεζοδικαί εἰσι μαθητεῖαι αἱ διά τῶν ὁρωμένων καί διά πραγμάτων πλατύτεραι ἀποδείξεις τῶν νοητῶν ἑνιαίως καί ἀθρόως ταῖς νοήσεσιν ἐπιβαλλόντων.\n\nἝξεως: Ἐκεῖ ἕξεις εἰσί τά θεῖα διατάττουσαι· ἕξις δέ ἐστι ποιότης ἔμμονος. Ἐνταῦθα δέ καί ἐκκλησιαστικαί τάξεις τάς ἕξεις, ἅτε ἀσωμάτους, ἐξοικονίζουσιν· αἱ γάρ ἕξεις ἀσωμάτων εἰσί. Σημειωτέον, ὅτι ἡ παρ ' ἡμῖν τοῖς ἀνθρώποις τελουμένη ἱερατική μυσταγωγία μίμησίς ἐστι τῆς οὐρανίου ἱεραρχίας. Ὑπερκοσμίως: Τό ὑπερκοσμίως οὐκ αἰσθητῶς νοητέον, ἀλλά νοητῶς καί ὑπέρ τόν καθ' ἡμᾶς κόσμον.","english":"Visible beauties: He calls \"visible beauties\" the adornments of the sacred houses, and \"detailed instructions\" the readings of the holy Scriptures; and \"orders of adornments\" the ranks of the priests. Note that the visible beauties are images of the invisible adornments, as the Apostle also makes clear in the Epistle to the Hebrews, contemplating the things concerning the tabernacle, and Moses hearing, \"Make everything according to the pattern shown to you on the mountain.\"\n\nDetailed instructions: Detailed instructions are the teachings that come through visible things and through matters—broader demonstrations of intelligible realities that present themselves to the thoughts in a unified and collective manner.\n\nStates: There, \"states\" are the divine realities that order things; and a state is a permanent quality. But here, ecclesiastical orders also represent states, insofar as they are incorporeal; for states belong to incorporeal beings. It should be noted that the priestly initiation accomplished among us humans is an imitation of the heavenly hierarchy. Supramundanely: \"Supramundanely\" must be understood not sensibly, but intelligibly and beyond the world that is ours.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Ἱερογραφικαῖς: Τουτέστιν ἐν τοῖς ἱερῶς περί αὐτῶν συντεθεῖσι λόγοις ἐν ταῖς Γραφαῖς.\n\nἩμᾶς ἀνάγοι: Σημειωτέον, πῶς ἀναγόμεθα εἰς θεολογίας, καί ὅτι ὁ Χριστός ἡμᾶς ἀνάγει.\n\nἈκρότητας: Οὐδέν ὡς ἔτυχεν ὠνόμασται παρά τοῦ μακαρίου τούτου, ἀλλά πολυμαθῶς καί κυρίως μετά τῆς εὐσεβείας· ἐπειδή οὖν τήν παρ' ἡμῖν ἱεράν διάταξιν διά συμβόλων ὑλαίων καί ἐξοδικῶν καί πλάσεων εἶπε τελεῖσθαι πρός τόν ἡμῖν ἐφικτόν τύπον, οὖσαν καί μίμημα τῆς παρ' ἀγγέλοις ἱερᾶς διακοσμήσεως, εἰκότως τήν παρ' ἐκείνοις ἱεροφαντίαν ἀκρότητα κέκληκεν· ἀκρότητα γάρ εἱώθασι καλεῖν οἱ περί ταῦτα σχολάσαντες ἑκάστης οὐσίας τό καθαρώτατον καί ἐξ οὗ ἤρτηται προσεχῶς, τουτέστιν ἐχομένως, ἡ οὐσία· ὡς φέρε εἰπεῖν, ψυχῆς ἀκρότης ὁ νοῦς αὐτῆς ὁ καθαρώτατος, καί ἔρωτος ἀκρότης ὁ τῶν ἀναβεβηκότων καί θειοτάτων διάπυρος ἔρως· καί τῆς καθ' ἡμᾶς οὖν ἱεραρχίας καί μυστηριώδους διακοσμήσεως ἀκρότης τό καθαρώτατον αὐτῆς, ἐξ οὗ ἀνῆπται, καί τό ἐγγύς συντεῖνον ἀϋλίας· τό οὖν ἀκραιφνέστατον ἐν ἡμῖν σύμβολον, ἡ ἀκρότης τῶν ἀτυπώτων καί ἁπλῶν καί ἀσωμάτων μυστηρίων, ᾖ ἡ ἱεραρχία συναπτομένη ἐπιβατεύει, οἱονεί τῇ παρά ἀνθρώποις ἱεροφαντίᾳ· καί διά τῶν εἰκόνων ἀνάγει ἐπί τά καθαρά θεάματα τῆς νοητῆς τελετῆς ἀκρότητος λεγομένης εἰκότως τῶν ἐνθάδε σωματικῶν τε καί ὑλοειδῶν.","english":"In sacred writings: that is, in the words composed about them in a sacred manner in the Scriptures.\n\nMay He lead us up: It should be noted how we are led up to theologies, and that Christ leads us up.\n\nSummits: Nothing has been named by this blessed man in a random way, but learnedly and properly, with piety. Since, then, he said that the sacred order among us is accomplished through material symbols and processions and formations, to the extent of the type attainable by us, being also an imitation of the sacred order among the angels, he has reasonably called the sacred manifestation among them a \"summit.\" For those who have devoted themselves to these matters are accustomed to call the \"summit\" of each essence its purest part, and that from which the essence depends immediately—that is, directly. For example, the summit of the soul is its purest intellect, and the summit of love is the ardent love of those who have ascended and are most divine. And so the summit of the hierarchy and mystical order among us is its purest part, from which it is suspended, and that which tends near to incorporeality. Therefore the most undefiled symbol among us, the summit of the unformed and simple and incorporeal mysteries, to which the hierarchy, being joined, mounts as it were upon the sacred manifestation among humans; and through the images it leads up to the pure visions of the intelligible rite, which is reasonably called the summit of the bodily and material things here.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Β' § 1. α'. Ἐκφαντορίαν: Ἐκφαντορίαν λέγει τήν ἐξάγγελσιν· πρόδηλον δέ, ὅτι τήν διά συμβόλων καί τύπων, ἅτινα καί πλάσματα εἶπεν· ἁπλότητα δέ τό τῆς φύσεως ἄϋλον.\n\nβ'. Ἠπίστατο γάρ, ὅτι ἀνυμνῶν τούς ἐν τοῖς οὐρανοῖς ἱερούς νόας, ὡς αὐτός φησι κατά τήν Γραφήν, ἀνάγκην εἶχεν εἰπεῖν περί ζώων θηριομόρφων καί ἀετῶν καί τῶν ἄλλων οἷς ἀπεικάζουσιν αἱ θεῖαι Γραφαί τάς ἀρχαγγελικάς δυνάμεις· λέγει γάρ· «ἵνα μή καί ἡμεῖς, ὡς οἱ πολλοί, νομίζωμεν ἀνιέρως μή ἔχειν ἐξήγησιν τάς τῶν πολυπροσώπων καί πολυπόδων τάξεις ἐν οὐρανοῖς»· ταύτας οὖν διασαφῆσαι προῄρηται κατά τήν τῶν ἱερῶν λογίων ἐκφαντορίαν. Ἀτεχνῶς: Μεγάλως, ἤ παντοίως, ἤ ἀληθῶς, ἤ ἁπλῶς.\n\nγ'. Ποιητικαῖς: Ὅτι καί ποιητικαῖς τισι πλάσεσιν ἐχρήσατο ἡ Γραφή πρός χειραγωγίαν τῆς ἀνθρωπίνης διανοίας, ἀλλ’ ὡς οὐ δυναμένης τήν τῶν μειζόνων παραλαβεῖν διδασκαλίαν· ἐοικέναι γάρ τά οὐράνια σύμβολα τοῖς παρά ποιηταῖς φανταζομένοις, ὡς ὁ ἱερός ἀνήρ οὗτός φησι (ποιητάς δέ νόησον ἤ τούς παρ' Ἕλλησι θαυμαζομένους, οἷον Ὅμηρον, Ἡσίοδον, καί τούς ἑξῆς), ἤ ποιητικαῖς ὡσανεί πλαστικαῖς ὑποτυπώσεσιν. Εἰδυῖα γάρ ἡ τοῦ Θεοῦ σοφή συγκατάβασις τόν ἡμέτερον νοῦν ἀσθενῆ καί πρός ὑφηλοτέραν θεωρίαν ἀνεπιτηδείως ἔχοντα, ἀναγωγήν αὐτῷ συμφυῆ πλασαμένη, οὕτω τάς ἀρχαγγελικάς εἰς φανερόν ἤγαγε διακοσμήσεις, οὐχ ὅπως ἔχουσι τῇ ἀληθείᾳ διασαφήσασα, ἀλλ' ὅπως ἡμεῖς δυνάμεθα καταλαβεῖν· μηδέν οὖν ἀνοίκειον φαντάζου τῶν οὐρανίων. § 2. Συνθέσεις: Συνθέσεις φησί τάς εἰρημένας πλάσεις καί σχηματοποιίας.","english":"On Chapter 2, §1. a. Manifestation: He calls the declaration a manifestation; and it is clear that it is the declaration through symbols and types, which he also called figures; and simplicity is the immateriality of nature.\n\nb. For he knew that in hymning the sacred minds in the heavens, as he himself says according to the Scripture, he necessarily had to speak about beast-shaped animals and eagles and the other things to which the divine Scriptures liken the archangelic powers; for he says: \"lest we too, like the many, impiously suppose that the ranks of the many-faced and many-footed beings in the heavens have no explanation\"; these, then, he has chosen to clarify according to the manifestation of the sacred oracles. Artlessly: greatly, or in every way, or truly, or simply.\n\nc. Poetic: That the Scripture also used certain poetic figures for the guidance of the human mind, but as being unable to receive the teaching of greater things; for the heavenly symbols are like the things imagined by the poets, as this sacred man says (and understand poets to mean either those admired among the Greeks, such as Homer, Hesiod, and those after them), or poetic, as it were formative, sketches. For the wise condescension of God, knowing our mind to be weak and unsuited to a loftier contemplation, fashioned for it a connatural elevation, and thus brought the archangelic orders into the open, not clarifying them as they are in truth, but as we are able to comprehend; therefore imagine nothing incongruous among the heavenly things. §2. Combinations: He calls combinations the aforementioned figures and shapings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Ἐφ' ἑαυτῶν: Ἐφ' ἑαυτῶν, τουτέστιν ὡς ἔχουσι φύσεως, ἄγνωστοι ἡμῖν, φησί, καί ἀθεώρητοι ὑπάρχουσιν.\n\nἈπότομον: Ἀπότομον, οἶμαι, λέγειν αὐτόν τήν ξένην, καί οἷον τῶν συνήθων ἀποτετμημένην ὁδόν καί πλάσιν· διό καί σκηνήν αὐτήν ὀνομάζει, σαφηνίζων οὐκ ἀληθεῖς εἶναι τάς ἀναγεγραμμένας τῶν ἁγίων ἀγγέλων μορφάς· οὔτε γάρ τῇ ἀληθείᾳ τοιοῦτοί εἰσιν, οἵους αὐτούς ἡ ἱερά παραδίδωσι Γραφή, ἀλλ’ ἵνα ἡμεῖς ἐφικώμεθα τῆς μεγαλειότητος αὐτῶν. Αὐτός δέ ὁ θεῖος Διονύσιος πειρᾶται συμβάλλειν τά εἰρημένα περί αὐτῶν καί δεικνύειν, ὅτι δυνατόν δι' ἀναπτύξεως οὕτω νοεῖν τάς ἀγγελικάς διακοσμήσεις, ὡς εἴρηται. Ἀΰλων ποσῶς: Ποσῶς ἀΰλων, τουτέστιν μερικῶς οὐ γάρ πάντῃ ἀΰλων· ὑπερκειμένας δέ οὐσίας οὐρανόν καί τά κατ' οὐρανόν λέγει, οἷον ἀστέρας· τό γάρ λεπτομερέστατον αὐτῶν καί μονοούσιον ἐγγύς ἐστί πως ἀϋλίας. Θεοειδέσιν: Θεοειδεῖς ἁπλότητάς φησι τάς νοητάς οὐσίας· ἄϋλοι γάρ οὐσίαι καί ἀσύνθετοι πάντως εἰσίν, οὐκ οὖσαι κρᾶμα καί σύγκριμα τῶν στοιχείων· τά γάρ σώματα ἐκ τούτων, ἐκεῖνοι δέ ἀσώματοι.","english":"In themselves: \"In themselves,\" that is, as they possess a nature, he says, they are unknown to us and remain unobservable.\n\nAbrupt: \"Abrupt,\" I think, he means the strange and, as it were, cut off from customary things—the path and formation; therefore he also calls it a tabernacle, clarifying that the recorded forms of the holy angels are not true; for they are not in truth such as the sacred Scripture hands them down, but [this is] so that we may attain to their majesty. But the divine Dionysius himself attempts to bring together the things said about them and to show that it is possible through unfolding to understand the angelic orders in this way, as has been said. Partially immaterial: \"Partially immaterial,\" that is, in part; for they are not wholly immaterial. But he calls \"heaven\" and the things in heaven, such as the stars, transcendent essences; for their most finely divided and single-substance nature is somehow near to immateriality. Godlike: He calls the intelligible essences \"godlike simplicities\"; for they are immaterial essences and altogether uncompounded, not being a mixture and combination of the elements; for bodies are from these, but those are incorporeal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Ἐνιζάνον: Ἐγκαθίζον καί ἐναπομένειν ποιοῦν. Λεοντείων: Αὕται αἱ μορφαί τῶν θείων καί ἁγίων χερουβίμ καί παρά τῷ θείῳ Ἰεζεκιήλ καί παρά τῷ θεσπεσίῳ Ἰωάννῃ ἐν τῇ Ἀποκαλύψει ἀνεγράφησαν. Ἐσμῶν: Ἐσμός ἐστι τό συμπεπληρωμένον πλῆθος. Καί τό ὀρνιθείας. Οἷον ὀρνιθοειδοῦς μορφῆς καί ἐξ ὀρνίθων. Ζώων: Ζῶα ἄλλα φησίν, οἷον ἵππους, ἡμιόνους, καί τά τοιαῦτα, ὕλας δέ ἀτιμοτέρας, οἷον θρόνους ὡς ἐκ ξύλων, καί τροχούς, καί ρομφαίας ἐκ σιδήρου, ὡς τήν ρομφαίαν τήν ἐξεσπασμένην ἐπί τόν Βαλαάμ, καί ἥν εἶδεν ὁ Δαβίδ, ὡς ἐν ταῖς Βασιλείαις εἴρηται, βιβλίῳ β', καί ἅρματα ὡς ξύλινα. Ἐμπαθές: Ἐμπαθές λέγει, ἐπειδή τό λεοντόμορφον θυμικόν τι σημαίνει, καί τό μόσχειον εἴδος ἐπιθυμητικόν, ἅτινα πάθη καί μεγάλα ὑπάρχουσιν. Ὁμοιότητας δέ φησι τάς ὁμοιωτικάς ὑπονοίας· τοιγαροῦν λέγει ὁ Ἰεζεκιήλ, ὡς ὁμοίωμα ἑωρακέναι τοῦ θρόνου· καί ὁμοίωμα λέοντος, ὅπερ δηλοῖ τήν πλασματώδη τῶν δοκούντων φαντασίαν· διό κἀνταῦθα εἴρηται, 'ἀνόμοιοι ὁμοιότητες'· οὐ γάρ πάντας ὁμοίους ὁρᾷ ὁ προφήτης, ἀλλά τούς μέν τοιώσδε, τούς δέ τοιώσδε· ἀλλά καί ἀνόμοιοί εἰσι παντελῶς, οἷς δοκοῦσιν εἶναι ὅμοιοι· οὐδέν γάρ λέοντος ἤ μόσχου ἤ τῶν ἑξῆς ἀληθῶς ἔχουσι· τί δέ δηλοῖ τό ἀνόμοιον, ἐν τοῖς ἑξῆς εὑρήσεις. Ἀλλ' ἡ: Ἀπολογητικῶς.","english":"Enizanon: Settling in and causing to remain. Leontion: These forms of the divine and holy cherubim were also recorded by the divine Ezekiel and by the inspired John in the Apocalypse. Esmon: An esmos is a completed multitude. And \"of birds\" — that is, of bird-like form and from birds. Of animals: He calls \"animals\" others, such as horses, mules, and the like, and less honorable materials, such as thrones as if from wood, and wheels, and swords from iron, like the sword drawn against Balaam, and the one David saw, as is said in the Books of Kingdoms, the second book, and chariots as if wooden. Passible: He says \"passible\" because the lion-form signifies something spirited, and the calf-form the desiring part, which are passions and great ones. And he calls \"likenesses\" the assimilative conjectures; therefore Ezekiel says that he saw a likeness of the throne, and a likeness of a lion, which indicates the fictive imagination of things that seem to appear; wherefore it is also said here, \"dissimilar likenesses\"; for the prophet does not see all as alike, but some in one way, others in another; but they are also wholly dissimilar to those whom they seem to be like; for they have nothing truly of a lion or a calf or the rest. But what the dissimilar means, you will find in what follows. But the: By way of defense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"α'. Ὡς μήτε εἰς τά θείας: Ἐπαγγέλλεται διά τῆς ἰδίας ἑρμηνείας δεικνύειν ἑκάτερον, ὡς μήτε δόξαι ὑβρίζεσθαι τά οὐράνια, μήτε ἡμᾶς εἰς χαμαιζήλους ταπεινότητας ἐμπαγῆναι περί τῶν ἐν ἀγγέλοις λεγομένων ζώων.\n\nβ'. Εἰκότως προβέβληνται: Διά τί σύμβολα τῶν ἀτυπώτων οἱ τύποι καί τῶν ἀμορφώτων αἱ μορφαί, ἐνταῦθά φησιν.\n\nἈσχηματίστων: Ἀντί τοῦ ἀμορφώτων.\n\nγ'. Ἀμέσως: Τουτέστι μή διά μέσων τῶν τύπων, ἀλλ’ ἀθρόως καί κατά πρώτην ἐπιβολήν· τό δέ 'προτείνουσι ' ταὐτόν ἐστι τῷ προτιθέασι, καί προβάλλονται.\n\nδ'. Μορφώσεις: Σημείωσαι, ὅτι τά ἀσώματα ἀμόρφωτά εἰσιν· ὅταν οὖν ἀκούσῃς περί τοῦ ὑπερουσίου, «ὅς ἐν μορφῇ Θεοῦ ὑπάρχων», τό ἀπαράλλακτον πρός τόν ἑαυτοῦ Πατέρα νόησον· τοῦτο γάρ δηλοῖ καί ἡ εἰκών τοῦ Θεοῦ τοῦ ἀοράτου καί τό, «ὁ ἑωρακώς ἐμέ, ἑώρακε τόν Πατέρα», Οὕτω καί ὁ ἅγιος Βασίλειος ἑρμηνεύει ἐν τῷ πρός τόν οἰκεῖον ἀδελφόν λόγῳ τῷ περί διαφορᾶς οὐσίας καί ὑποστάσεως. § 3. Ὡς διττός ἐστι τῆς ἱερᾶς: Ὅτι κατά δύο τρόπους ὑμνεῖται τό θεῖον· ἤ ὡς ὅμοιον πᾶσι· πάντα γάρ ἐν αὐτῷ συνίσταται· ἤ ὡς ἀνόμοιον· οὐδέν γάρ ἐστι τῶν ὅλων.","english":"1. That neither to the divine things: He promises through his own interpretation to demonstrate each point, so that neither the heavenly things may seem to be insulted, nor we be sunk into lowly abasements regarding the living creatures spoken of among the angels.\n\n2. With good reason have been set forth: Why are types symbols of the untypified, and forms of the formless? He says this here.\n\nOf the unshaped: In place of \"of the formless.\"\n\n3. Immediately: That is, not through intermediate types, but suddenly and at the first impulse; and \"they extend\" is the same as \"they set before\" and \"they set forth.\"\n\n4. Formations: Note that incorporeal beings are formless; when, then, you hear concerning the supersubstantial one, \"who being in the form of God,\" understand the exact likeness to his own Father; for this is what the image of the invisible God also declares, and \"he who has seen me has seen the Father.\" Thus also Saint Basil interprets it in his discourse to his own brother concerning the difference of essence and hypostasis. § 3. That twofold is the sacred: That the divine is hymned in two ways: either as like all things—for all things subsist in him—or as unlike—for he is nothing of all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Διά τῶν ἀνομοίων: Ὅτι δι' ὁμοίων καί ἀνομοίων πλάττονται οἱ τύποι· καί πῶς πλάττονται, ὧδέ φησιν.\n\nΠοτέ μέν ὡς λόγον: Κατά τι λέγεται λόγος καί νοῦς ὁ Θεός· ἐν τῷ, «τίς ἔγνω νοῦν Κυρίου;», καί ἐν τῷ, «καί ἐγένετο λόγος Κυρίου πρός με λέγων», καί τά ἑξῆς. Λογιότητα δέ φησιν ἐπί τοῦ Θεοῦ, οὐχ ὅτι λογικόν θέλει δηλῶσαι τόν Θεόν, ὡς μετέχοντα λόγου (τοῦτο γάρ ἐμφαίνει), ἀλλ’ ὅτι αὐτολογιότης ἐστίν, ὅλος λόγος ὤν· οὐσίαν δέ λέγουσιν ἐπί Θεοῦ, ὅταν εἴπωσιν· «ἐγώ εἰμι ὁ ὤν, καί ὁ ὤν ἀπέσταλκέ με· σύ δέ ὁ αὐτός εἶ»· ἀπό γάρ τοῦ εἶναι καί τοῦ ὄντος ἡ οὖσα, καί τό παράγωγον οὐσία, ἡ ὕπαρξις.\n\nΚαί ζωήν: Ὅτι οὔτε ζωή, οὔτε φῶς, οὔτε νοῦς, οὔτε οὐσία κυρίως λέγεται ὁ Θεός, ἀλλ’ αἰτιολογικῶς· ἔστι γάρ καί ὑπέρ ταῦτα καί οὐχ οἷα ταῦτα. Ἀόρατον αὐτήν: Ὅτι τά κατά ἀπόφασιν λεγόμενα ἐπί Θεοῦ, οἷον ἀόρατος, ἄπειρος, καί τά τοιαῦτα, ἀνόμοιά εἰσι· δηλοῦσι γάρ οὐ τί ἐστιν, ἀλλά τί οὐκ ἔστιν ὁ Θεός· οὕτω καί ὁ θεολόγος Γρηγόριος.","english":"Through dissimilar things: That the types are formed both through similar and through dissimilar things; and how they are formed, he says as follows.\n\nSometimes as reason: God is said to be reason and mind in a certain respect, in the passage \"Who has known the mind of the Lord?\" and in \"And the word of the Lord came to me, saying,\" and the like. But he speaks of rationality in the case of God, not because he wishes to show that God is rational, as partaking of reason (for this is what it would indicate), but because he is rationality itself, being wholly reason. And they speak of substance in the case of God when they say, \"I am the one who is, and the one who is has sent me; you are the same\" — for from \"to be\" and \"the one who is\" comes \"the one who is,\" and the derivative \"substance,\" that is, existence.\n\nAnd life: That neither life, nor light, nor mind, nor substance is said of God properly, but by way of causality; for he is also beyond these and not such as these. Invisible itself: That the things said of God by way of negation, such as invisible, infinite, and the like, are dissimilar; for they show not what God is, but what God is not — as also Gregory the Theologian.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Ἀνόητον: Ἀνόητόν φησιν οὐ τό ἠλίθιον, ἀλλά τό μή νοούμενον ὑπό τινος· ἀόριστος δέ ὁ Θεός, ὡς ὅρῳ μηδενί ὑποπίπτων, ἀλλ’ αὐτός πάντων ὅρος ὤν καί τά πάντα ἐν ἑαυτῷ ὁρίζων, ὅρῳ δέ οὐχ ὑποπίπτει· διότι οἱ μέν ὅροι ἐκ τῶν καταφάσεων σύγκεινται, αἱ δέ καταφάσεις ἐπί Θεοῦ ἀνάρμοστοι, ὡς ψευδόμεναι· ὑπέρ γάρ ταύτας ὁ Θεός, ὡς οὐκ ὤν οὐσία, ἀλλ' ὑπέρ οὐσίαν. Αἱ ἀποφάσεις: Οὐ μόνον ἐπί Θεοῦ, ἀλλά καί ἐπί τῶν θείων ἀπάντων, τουτέστιν ἐπί τῶν μετᾴ Θεόν νοητῶν πάντων, καί τάς ἀποφάσεις ἀληθεῖς εἶναί φησι, καί τάς καταφάσεις ἀναρμοδίους. Ἀναρμόδιοι μέν οὖν εἰσιν αἱ καταφάσεις, ὅταν εἴπωμεν ἤ τόν Θεόν ἤ τάς νοεράς δυνάμεις, ζωήν ἤ φῶς· οὔτε γάρ ζωή τοιαύτη τίς ἐστιν, ὡς διά εἰσπνοίας καί ἐκπνοίας ζῇν, οὔτε φῶς τό φαινόμενον καί ποιοῦν ὁρᾶσθαι τά προκείμενα, ἀλλά ἀνώτερόν τι τούτων. Αἱ δέ ἀποφάσεις αἱ διά ἀρνήσεων ποσῶς ἐπί τῶν νοητῶν οἰκειότεραι λέγομεν γάρ, ὅτι ἀόρατοι, καί ὅτι οὐχ ὑποπίπτουσι θέᾳ, νοοῦμεν· τί δέ ἐστιν αὐτό τό μή φαινόμενον, οὔτε πολυπραγμονεῖν, οὔτε παριστᾷν δοκεῖ ὁ λόγος· καίτοι τό ζωή καί φῶς δοκεῖ σημαίνειν τί ἐστι, καί ταῦτα μηδόλως δηλοῦν τί ἐστι Θεός. Τιμῶσι τοιγαροῦν: Ὅρα πῶς καλῶς ἀπελογήσατο, διά τί ζώων μνήμην ἔχειν τά οὐράνια, ἤτοι εἰκόνας· ὥσπερ γάρ ὁ ἐπί πάντων Θεός οὐδέν ἐν τοῖς πᾶσιν ἔχει ὁμογενές, καί διά τοῦτο εἰκότως οὐδέν τῶν πάντων αὐτοῦ ἐστι δηλωτικόν, ἀλλά λοιπόν ἄλλῃ μεθόδῳ θεολογοῦμεν, λέγοντες, τί οὐκ ἔστι Θεός, ὅπερ καλεῖ διά τῶν ἀνομοίων, οὕτω καί ἐπί τῶν οὐρανίων δυνάμεων, αἵ μετά Θεόν εἰσι, τεχνικῶς","english":"Unintelligible: He says \"unintelligible,\" not \"foolish,\" but \"not understood by anyone\"; and God is indefinite, as falling under no definition, but being himself the definition of all things and defining all things in himself, he does not fall under a definition; because definitions are composed from affirmations, but affirmations are unsuitable in the case of God, as being false; for God is beyond these, as not being substance, but beyond substance. The negations: He says that not only in the case of God, but also in the case of all divine things, that is, in the case of all things intelligible after God, the negations are true and the affirmations unsuitable. Now affirmations are unsuitable when we call either God or the intellectual powers life or light; for neither is there such a life as to live through inhalation and exhalation, nor is the light that which appears and makes the things before us visible, but something higher than these. But the negations made through privations are in a way more appropriate in the case of intelligible things; for we say that they are invisible, and that they do not fall under sight, and we understand; but what the very thing that does not appear is, the argument seems neither to busy itself with nor to set forth; and yet \"life\" and \"light\" seem to signify what it is, and these do not at all reveal what God is. They honor, then: Observe how well he has defended why the heavenly beings, that is, the images, have mention of living creatures; for just as God who is over all has nothing in all things of the same kind, and for this reason naturally nothing among all things is declarative of him, but henceforth we theologize by another method, saying what God is not, which he calls through dissimilar things, so also in the case of the heavenly powers, which are after God, artistically","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"ἐποίησαν οἱ θεολόγοι, μηδενί τῶν νοητῶν αὐτάς ὁμοιώσαντες, ἀλλ’ ἐκ τῶν αἰσθητῶν, ἅπερ καλεῖ ἄτιμα, τήν τούτων λαβόντες ἐμφέρειαν, τοῦτο πρός τιμήν αὐτῶν πεποιηκότες, ἵνα πλασματώδης καί οὐκ ἀληθής γένηται τούτων ἡ μίμησις εἰ γάρ ὁ λεοντόμορφος λεγόμενος καί πολύπους καί πολύπτερός ἐστι καί λογικός καί ἄϋλος, πῶς οὐ δῆλον, ὅτι ὑπερκοσμίως ὑπερβέβηκε τά ὑλικά καί παρ' ἡμῖν νοούμενα;\n\nΕἰς μέν γάρ τάς τιμιωτέρας: Ἰδού καί ἕτερος λογισμός, δι' ὅν τοιαύταις ὁμοιότησιν ἡ Γραφή περί τῶν οὐρανίων ἐχρήσατο· εἰ γάρ τιμιωτέροις ἐχρήσατο πλάσμασιν, οἷον χρυσοειδεῖς ἤ ἐπαστράπτοντας λέγουσα εἶναι τάς θείας δυνάμεις, πάντως ἄν ἐπείσθησαν οἱ ἀκούοντες ἐκ τῶν παρά ἀνθρώποις τιμιωτέρων τό πιστόν λαμβάνοντες· νῦν δέ τά ἀπεμφαίνοντα καί αἰσχράς εἰκόνας παρενέβαλεν, ἵνα, ἀκριβῶς εἰδότες, ὅτι οὔκ εἰσι τά τοιαῦτα, ζητήσωμεν τήν ἀλήθειαν τῶν ὄντων. Ἀβλαβῶς: Αἱ γάρ λεγόμεναι πυρός φλόγες θεῖαι οὐσίαι οὐ καυστικαί, ἀλλά ζωτικαί εἰσιν.","english":"The theologians did this, likening them to none of the intelligible things, but taking their resemblance from sensible things, which he calls dishonorable, doing this to their honor, so that their imitation might be fictitious and not true. For if the one called lion-shaped and many-footed and many-winged is also rational and immaterial, how is it not clear that he has transcended in a supramundane way material things and the things understood among us?\n\nFor into the more honorable: Behold, another reasoning, on account of which Scripture used such likenesses concerning the heavenly beings. For if it had used more honorable images, saying that the divine powers are golden in appearance or flashing, those who heard would certainly have been persuaded, receiving credibility from the things more honorable among men. But now it has inserted incongruous and shameful images, so that, knowing precisely that such things are not so, we might seek the truth of the things that are. Harmlessly: For the so-called flames of fire, divine essences, are not burning but life-giving.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Αἰσχράς: Πῶς γάρ οὐκ αἰσχρόν τό ἐξ ὑλικῶν εἶναι τά σύμβολα τῶν νοητῶν; Θεάματα: Θεάματα λέγονται τά μετά θαύματος ὁρώμενα. Καί γάρ ὁ θυμός. Ὅτι οὐχ ἁπλῶς ἀλογίας ἔμπλεως ἡ θυμοειδής κινησις, ἀλλ’ ἐπί τῆς ἀλόγου φύσεως. Ἀναγνωστέον τόν τελευταῖον λόγον τοῦ βιβλίου, ὅν εἶπεν εἰς τήν ὀπτασίαν τῶν ἁγίων χερουβίμ· ἐκεῖ γάρ καί ταῦτα πάντα πλατέως διαγεγύμνασται.\n\nΤό μηδέ ἕν τῶν ὄντων: Σημείωσαι, ὅτι οὐδέν τῶν ὄντων ἐστέρηται τῆς τοῦ καλοῦ μετουσίας· σημειωτέον οὖν τί νοεῖται ὁ θυμός ἐπί τῶν ἀλόγων, καί τί ἐπί τῶν λογικῶν, καί τί ἐπιθυμία ἑκατέρων.\n\nΛογιότητα: Σημειωτέον, ὅτι καί ἐπί ἀγγέλων λογιότητα λέγει· ἀμείλικτον δέ, ἤτοι ἀνένδοτον καί ἀχαύνωτον.\n\nἘπιθυμίαν: Ὅτι ἡ ἐπιθυμία τῶν νοητῶν ἔρως ἄσχετός ἐστι περί τόν Θεόν, ὅπερ καλεῖ ἀϋλίαν.\n\nΔιά τόν ἀμιγῆ: Ἀμιγῆ φησι τόν καθαρόν καί εἰς οὐδέν ἕτερον ἐσχολακότα· ὁ γάρ θείῳ ἔρωτι περιδεδραγμένος ὅλος ἐστίν αὐτοῦ, καί εἰς τό ἐφετόν μόνον ἀνατείνεται, παρά μηδενός κωλυόμενος μεταβατικοῦ καί σωματικοῦ λόγου. Ἀλογίαν δέ φάσκοντες εἶναι ἐν ταῖς ἀσωμάτοις οὐσίαις, οὐκ ἀνοησίαν αὐταῖς ἐνυβρίζομεν ἐν τῷ διά τῶν λεοντείων μορφῶν καί τῶν μοσχείων καί τῶν ὀρνιθείων, ὡς ἐπί τοῦ ἀετοῦ, ἀλόγων τύπους καί σύμβολα λέγειν, πρέπειν τοῖς οὐρανίοις τάγμασιν, ἀλλά μυστικῶς τό ἐξηλλαγμένον τοῦ κατ' ἐκείνους λογικοῦ πρός τό καθ' ἡμᾶς σημαίνομεν·","english":"Shameful: For how is it not shameful that the symbols of intelligible things come from material things? Spectacles: Spectacles are so called because they are seen with wonder. And indeed, anger. That the spirited movement is not simply full of irrationality, but in the case of irrational nature. One should read the last discourse of the book, which he spoke concerning the vision of the holy cherubim; for there all these things have been thoroughly exercised at length.\n\nNot even one of existing things: Note that no existing thing is deprived of participation in the beautiful; one should note, then, what is understood by anger in the case of irrational beings, and what in the case of rational beings, and what desire is in each.\n\nRationality: One should note that he speaks of rationality even in the case of angels; and \"implacable,\" that is, unyielding and not slackened.\n\nDesire: That the desire of intelligible things is an unrestrained love toward God, which he calls immateriality.\n\nBecause of the unmixed: He calls \"unmixed\" that which is pure and has devoted itself to nothing else; for he who has been gripped by divine love is wholly his own, and is stretched out toward the beloved alone, hindered by no transient and bodily reason. And when we say that irrationality exists in incorporeal essences, we do not insult them with mindlessness by saying, through the leonine forms and the calf-like and the bird-like, as in the case of the eagle, that types and symbols of irrational things are fitting for the heavenly orders, but mystically we signify the difference of their rational nature from ours.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"ἡμεῖς γάρ τό λογικόν παριστῶμεν διά τοῦ τῆς γλώττης ὁργανικοῦ καί τῶν φωνητικῶν τύπων, τύπτοντες τόν ἀέρα τῷ διαλεκτικῷ καί τοῦ λόγου μεταβαίνοντος ἐξ ἡμῶν εἰς τάς τῶν ἀκροωμένων ἀκοάς ἐκ σώματος εἰς σῶμα, καθά φησι καί ὁ θεῖος Βασίλειος ἐν τῷ περί τοῦ, Πρόσεχε σεαυτῷ, λόγῳ· ἐκεῖ δέ οὐχ οὕτως, ἀλλ’ ἐν ἀσωματίᾳ τυγχάνοντες καί εἰς ἀλλήλους χωροῦντες καί ἀποχωροῦντες, παντός λόγου τρανότερον τάς ἀλλήλων νοήσεις κατοπτεύοντες, ἀλλήλοις ὥσπερ διαλέγονται, διά σιγῆς τοῦ λόγου μεταδιδόντες ἀλλήλοις.\n\nἈπόκλισιν: Ἀντί τοῦ ἀπόνευσιν.\n\nα'. Μεταβατικοῦ: Μεταβατικός ὁ ἡμέτερος λόγος ὁ προφορικός, ὡς ἀπό τοῦ λέγοντος διαβαίνων πρός τόν ἀκούοντα· σωματικοῦ δέ πρός ἀντιδιαστολήν τοῦ ἐνδιαθέτου· οὗτος γάρ οὔτε σωματικός, οὔτε μεταβατικός. β'. Ὕλης: Ἀτιμοτάτην ὕλην φησί τήν σωματοειδῆ ἅπασαν φύσιν, πρός ποικίλα εἴδη ἔμψυχά τε καί ἄψυχα καί λοιπά ὑπό Θεοῦ διακοσμηθεῖσαν· νοεράν δέ\n\nεὐπρέπειαν τά περί Θεοῦ λεγόμενα, ὧν μετρίας καί ἀμυδράς εἰκόνας ἐν τοῖς οὖσιν εὑρίσκομεν, οἷον τό ἁπλῶς εἶναι, τό ζῇν, τό αἰσθάνεσθαι, καί τά ὅμοια. γ'. Ὅτι μέν ἐκ Θεοῦ καί ἡ ὕλη πᾶσα τήν ὕπαρξιν ἔσχεν, οὐδείς σοφός ἀντερεῖ λόγος· φέρει δέ καί αὐτήν ἐν ἑαυτῇ ἀποδείξεις τοῦ ἐκ Θεοῦ καί παρῆχθαι καί διακεκομῆσθαι· πᾶσα γοῦν ἐξ ὕλης διακόσμησις ἀμυδρά τινα καί σκιώδη ἀπηχήματα τῶν νοερῶν ἔχει· ὥσπερ γάρ ἐπιτήδεια τά νοερά εἰς ὑποδοχήν, ὡς ἐφικτόν, τῶν ἐκ Θεοῦ προνοητικῶν προόδων, καί ζωή ὄντα, ζωοῦνται παρά τοῦ ὑπέρ πᾶσαν ζωήν ὄντος Θεοῦ, καί δυνάμεις ἔχουσιν εἰς εὐεργεσίαν ἐνεργητικάς, καί κίνησίν τινα ὑπερκόσμιον·","english":"For we represent the rational [principle] through the instrumental [organ] of the tongue and through vocal forms, striking the air with the dialectical [faculty], and the word passing from us into the ears of the hearers, from body to body, as the divine Basil also says in his discourse On \"Give Heed to Thyself\"; but there it is not so, but being in incorporeality and passing into one another and withdrawing from one another, beholding one another's thoughts more clearly than any word, they converse with one another as it were, imparting the word to one another through silence.\n\nAversion: instead of a turning away.\n\n1. Transitional: Our spoken word is transitional, as passing from the one speaking to the one hearing; and corporeal, in contrast to the internal [word]; for this is neither corporeal nor transitional. 2. Matter: He calls \"most dishonorable matter\" all bodily nature, which has been ordered by God into various kinds, both animate and inanimate and the rest; and \"intelligible\n\ncomeliness\" the things said about God, of which we find moderate and faint images in existing things, such as simply to be, to live, to perceive, and the like. 3. That matter too received its existence from God, no wise argument will contradict; and it bears in itself proofs that it has been produced and ordered by God; for every ordering from matter has certain faint and shadowy echoes of intelligible things; for just as intelligible things are fit for the reception, as far as attainable, of the providential processions from God, and being living are given life by God who is above all life, and have powers effective for beneficence, and a certain supercosmic motion;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"οὕτω καί τά ὑλαῖα πάντα ὁμοῦ τε καί κατά μέρος, τήν τε πρόνοιαν τοῦ Θεοῦ οἰκείως ἑαυτοῖς δέχεσθαι, ἐπιτηδείως ἔχουσιν, καί ζωοῦσθαι, καί ζωή γίνεσθαι δύνανται, ὡς τό, «ἐξαγαγέτω ἡ γῆ ψυχήν ζῶσαν», καί αὖθις, «ἐξαγαγέτω τά ὕδατα ἐρπετά ψυχῶν ζωσῶν»· ἀλλά καί δυνάμεις εὐεργετικάς τοῖς ἀπό γῆς πνέουσιν, ὡς δηλοῦσιν αἵ τε διά βοτανῶν καί τῶν μεταλλικῶν ὠφέλειαι, καί κίνησιν δέ κατάλληλον τά ὑλαῖα ἔχει τήν εἰς γένεσιν προϊοῦσαν καί φθοράν, καί τάξιν δέχεται τήν παρά τοῦ Θεοῦ ἐπιτεθεῖσάν τε καί ἐπιτεθησομένην. Ἀλλά καί φωτίζεσθαι πέφυκε παρουσίᾳ νοερῶν δυνάμεων, ὡς ἐπί τοῦ κατά τήν ἀνάστασιν τοῦ Κυρίου ἀστράπτοντος ἀγγέλου καί φωτίζοντος τό περιέχον. Ἔχει δέ ταῦτα ἡ ὕλη πάσχουσα, οὐ μήν ὡς τά νοερά ἐνεργοῦντα· διό κατ' ἔσχατον ἀπήχημα λέγεται ταῦτα ἔχειν· τί δέ ἐστιν ἀπήχημα ἔσχατον ἐν τῷ Περί θείων ὀνομάτων λόγῳ σαφηνίσω ἐν κεφαλ. δ'. Καί τῶν αὐτῶν: Σημείωσαι, ὡς πᾶσαν τήν ὕλην οὐ φησί νοεράν· οὐκοῦν καί οἱ ἀστέρες ἄψυχοι· οὐ γάρ ἔχουσι νοῦν. Εἰ καί τά αὐτά ὀνόματά φησιν, ἀλλ’ οὐχ ὁμοίως λαμβάνονται· πρός τήν φυσικήν δέ ἰδιότητα τοῦ ὑποκειμένου καί ὁρίζονται καί νοοῦνται.","english":"Thus all material things together and individually are able to receive the providence of God in a manner suited to themselves, being fitly disposed, and to be given life and to become life, as in the words, \"Let the earth bring forth a living soul,\" and again, \"Let the waters bring forth creeping things of living souls.\" But they also [receive] beneficent powers for those who breathe from the earth, as the benefits through plants and minerals make clear, and material things have a movement appropriate [to them] that proceeds into generation and corruption, and they receive the order imposed and to be imposed by God. But they are also naturally illuminated by the presence of noetic powers, as in the case of the angel who flashed lightning at the Lord's resurrection and illuminated the surrounding air. Matter has these things by being acted upon, not indeed as noetic things by acting; therefore these are said to have them as a last echo. What a last echo is I will make clear in chapter 4 of the work On the Divine Names. And from the same [work]: Note that he does not call all matter noetic; therefore the stars too are soulless, for they do not have intellect. Even if he speaks of the same names, they are not understood in the same way; but they are both defined and understood in relation to the natural property of the subject.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"§ 5. Θεαρχικαῖς: Τουτέστι τοῖς περί Θεοῦ νοήμασι. Τῶν φαινομένων τιμίων: Σημείωσαι τίνα καλεῖ τίμια, ὡς ἥλιον καί τούς ἀστέρας, καί τίνα μέσα, πῦρ καί ὕδωρ, καί τίνα ἔσχατα, ὡς μύρον, καί τίνα ἄτιμα, ὡς θηρία καί σκώληκας· καί ὅτι ἐπί Θεοῦ καί τά θηριώδη σύμβολα εἴρηται καί τά ἐξ ὕλης, καί τά τίμια δέ καί τά μέσα καί τά ἄτιμα. Ἥλιον: Ἥλιον δικαιοσύνης Μαλαχίας ὁ προφήτης ὀνομάζει, ὁ δέ θεῖος Πέτρος ἐν τῇ καθολικῇ αὐτοῦ ἐπιστολῇ, «ἕως οὗ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν», καί τά ἑξῆς· οὗτος γάρ ἐστιν ὁ ἑῷος ἀστήρ. Ὁ δέ Μωϋσῆς, «ἐν τῇ βάτῳ πῦρ», φησίν, «οὐ κατακαῖον, ὅ ἐστιν ἀβλαβῶς φωτίζον. Ὁ δέ Ἰερεμίας ὕδωρ λέγει· «ἐμέ ἐγκατέλιπον πηγήν ὕδατος ζῶντος», καί ἄλλοι δέ ἄλλα· καί ὁ Κύριος, «ποταμοί ἐκ τῆς κοιλίας αὐτοῦ ρεύσουσιν ὕδατος ζῶντος»· ὁ δέ Σολομῶν ἐν τῷ Ἄσματι τῶν ἀσμάτων μύρον φησί· «μύρον ἐκκενωθέν ὄνομά σου». Ἐν δέ τοῖς δώδεκα προφήταις Ὠσηέ καί Μιχαίας τά εἰρημένα ὧδε θηρία καταλέγουσιν ἐν τοῖς περί Θεοῦ προφητευομένοις, ὁ δέ Δαυίδ σκώληκα αὐτόν λέγει· «ἐγώ εἰμι σκώληξ καί οὐκ ἄνθρωπος», ἐκ προσώπου τοῦ Κυρίου ἤ σκώληκι αὐτόν παρείκασεν, ὡς μή ἀπό σπέρματος γεννηθέντα, ὡς ἡμεῖς, ἀλλά σπέρματος χωρίς, ὡς οἱ σκώληκες, οἵτινες οὐκ ἀπό σπέρματος τίκτονται, ἀλλ’ ἀπό γῆς ἤ ἀπό σήψεως· τό γάρ, «ἐγώ εἰμι σκώληξ καί οὐκ ἄνθρωπος», ὡς ἐκ προσώπου τοῦ σαρκωθέντος Θεοῦ λέγεται, εἰ καί μή, κατά τήν θεότητα λαμβανόμενον, ἀλλά κατά τό φαινόμενον ταπεινόν τῆς σαρκός. Θεοσόφους ὑποφήτας τούς προφήτας φησίν. Τινά γάρ ἀγάλματα ἤδη προπαρέθηκεν ἐν τῷ Περί θείων ὀνομάτων λόγῳ.","english":"§ 5. \"Divinely originating\": That is, the concepts concerning God. \"Of the precious things that appear\": Note which things he calls precious, such as the sun and the stars, and which middling, fire and water, and which last, as myrrh, and which dishonorable, as wild beasts and worms; and that in the case of God both the bestial symbols and those from matter have been spoken, and the precious and the middling and the dishonorable. \"Sun\": The prophet Malachi names him the sun of righteousness, and the divine Peter in his catholic epistle, \"until the daystar arise in your hearts,\" and what follows; for this is the morning star. And Moses says, \"in the bush a fire not burning,\" that is, illuminating without harm. And Jeremiah calls him water: \"they have forsaken me, the fountain of living water,\" and others other things; and the Lord, \"rivers from his belly shall flow of living water\"; and Solomon in the Song of Songs says myrrh: \"myrrh poured out is your name.\" And among the twelve prophets, Hosea and Micah list the things said here as beasts in their prophecies concerning God, and David calls him a worm: \"I am a worm and not a man,\" either from the person of the Lord or he compared him to a worm, as one not born from seed, as we are, but without seed, as worms, which are not brought forth from seed, but from earth or from decay; for the phrase, \"I am a worm and not a man,\" is spoken as from the person of God made flesh, even if it is not to be taken according to the divinity, but according to the lowly appearance of the flesh. He calls the prophets \"God-wise spokesmen.\" For he had already set forth certain statues beforehand in the discourse On the Divine Names.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":130,"ref":"p130","source":"Ἀγαλμάτων: Τίνα δηλοῦται ἐναποκείμενα ἀγάλματα, τοῖς λεγομένης ἐν τῷ Περί θείων ὀνομάτων λόγῳ ἐν τῇ ἀρχῇ τοῦ θ' κεφαλαίου δεδήλωται. Ἀπηχημάτων: Ἔσχατα τῶν τοῦ Θεοῦ ἀπηχημάτων ἐν δημιουργίᾳ φησίν, ἅ προεῖπεν ἀτιμότερα τῶν ὑλαίων διακοσμήσεων. Πῶς δέ ταῦτα λέγονται ἔσχατον\n\nἀπήχημα, ἐν τῷ Περί θείων ὀνομάτων λόγῳ, κεφαλαίῳ δ', λεχθήσεται ἡμῖν πλατύτερον.\n\nΕἰ μή τό δυσειδές: Τό δυσειδές τό θηριόμορφον νόησον καί κτηνῶδες, ὅ περί τῶν ἀγγέλων φησίν ἡ Γραφή· τό δέ 'ἐκφαντικῆς' σημαίνει τῆς φανεροποιοῦ, ἤγουν τῆς ἐκφαινούσης.\n\nἈγγελοειδεῖς: Καλῶς τάς τυπικάς εἰκονογραφίας, ἅς καί προεῖπεν, οὐκ ἀγγελικάς, ἀλλ’ ἀγγελοειδεῖς ὠνόμασεν· οὐ γάρ αὐτῶν τῶν ἀγγέλων, ὡς εἰσίν, αἱ εἰκόνες ἐγράφησαν, ἀλλ’ ἔμφασίν τινα εἰδοποιίας ἀσωμάτων ὑπεμφαίνουσιν, ὡς ἐξηγήσατο αὐτός ἑαυτόν.\n\nἈφορίσασθαι: Τό ἀφορίσασθαι εἴωθε λέγειν ἐπί τῶν διακεκριμένως ὁριζομένων καί διασαφουμένων. Οἰόμεθα: Κατά κοινοῦ τό οἰόμεθα· ἵνα εἴη, οἰόμεθα ἱεραρχίαν εἶναι, καί τίνα οἰόμεθα ὀνήνασθαι, τουτέστιν ὠφελεῖν δύνασθαι τούς ἱεράρχας διά τῶν ἱερῶν τελετῶν.","english":"Of the statues: Which statues are meant to be stored up in it has been shown in the opening of the ninth chapter of the discourse On the Divine Names. Of echoes: He calls the last of God's echoes in creation those things which he said were more dishonorable than the material adornments. But how these are called the last echo will be stated by us more fully in the discourse On the Divine Names, in the fourth chapter.\n\nIf not the shapeless: Understand the shapeless as the beast-shaped and brutish, which Scripture says concerning the angels; and \"of the manifesting\" means of the making-visible, that is, of that which brings to light.\n\nAngel-like: Rightly he did not call the typical depictions, which he also mentioned before, angelic, but angel-like; for the images of the angels themselves as they are were not painted, but they suggest a certain indication of the form of incorporeal beings, as he himself explained.\n\nTo set apart: He is accustomed to say \"to set apart\" concerning things that are distinctly defined and made clear. We think: \"We think\" is to be understood in common; so that it would be, we think that there is a hierarchy, and we think that certain things can profit, that is, be able to benefit the hierarchs through the sacred rites.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Σύ δέ, ὦ παῖ: Πῶς παῖδα καλεῖ τόν θεῖον Τιμόθεον ὁ μέγας Διονύσιος, ζητητέον· ἤ γάρ, ὡς οἶμαι, ἅτε προβεβηκώς αὐτόν τοῖς ἔτεσι, τοῦτό φησι, καί τῇ φιλοσοφίᾳ προέχων, ὡς καί προερωτᾶσθαι παρ' αὐτοῦ, καθά δηλοῖ τά μετά χεῖρας συγγράμματα κἄν γάρ πρό τοῦ θείου Διονυσίου ἐπίστευσεν ὁ ἅγιος Τιμόθεος, ὡς αἱ Πράξεις τῶν ἁγίων ἀποστόλων δηλοῦσιν, ἀλλ' οὖν τήν ἔξω παιδειαν ἱκανώτερος ἦν ὁ μέγας Διονύσιος· ἤ παῖδα καλεῖ αὐτόν, ὡς μιμούμενος τόν Κύριον λέγοντα, «παιδία, μή τι προσφάγιον ἔχετε;», ἤ ἐπειδή τούς κατά Θεόν ἀκακίαν ἀσκοῦντας παῖδας ἐκάλουν, ὡς καί Παπίας δηλοῖ βιβλίῳ πρώτῳ τῶν Κυριακῶν ἐξηγήσεων, καί Κλήμης ὁ Ἀλεξανδρεύς ἐν τῷ Παιδαγωγῷ.\n\nΠληθύος: Πρός τό πληθύος τό ἑνοειδῆ ἐπήγαγε· τά μέν γάρ ἅγια ἑνοποιεῖ, τά δέ βέβηλα καί τῆς ἁμαρτίας ὄντα εἰς πολλά διά τῆς διαιρέσεως πληθύνει. Τοῦτο γοῦν νῦν καλεῖ πλῆθος, τό οἱονεί βέβηλον.\n\nΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Γ' Ἔστι μέν ἱεραρχία: Ὅρος ἱεραρχίας.\n\nὩς ἐφικτόν: Ὡς δυνατόν.","english":"But you, O child: One must inquire how the great Dionysius calls the divine Timothy a child. For either, as I think, since he was advanced in years beyond him and excelled in philosophy, so as even to be questioned first by him, as the writings at hand make clear—for even though the holy Timothy believed before the divine Dionysius, as the Acts of the holy apostles shows, nevertheless the great Dionysius was more capable in secular learning—or he calls him a child as imitating the Lord who says, \"Children, do you have anything to eat?\"; or because they called those who practice guilelessness according to God \"children,\" as Papias also shows in the first book of the Expositions of the Lord's Oracles, and Clement of Alexandria in the Paedagogue.\n\nOf the multitude: To \"multitude\" he has added \"of one form\"; for it unifies the holy things, but the profane things and those belonging to sin it multiplies into many by division. This, then, he now calls a multitude, the one that is, so to speak, profane.\n\nOn Chapter 3, \"There is indeed a hierarchy\": The definition of hierarchy.\n\n\"As is attainable\": As is possible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Τελεταρχικόν: Ἤγουν τελειοποιοῦν.\n\nἈμιγές ἐστι καθόλου: Ὁμοιότης καί ἱσότης καί ταυτότης τό ἕν καί ἑνοποιόν, ἅτε ἁπλοῦν καί ἀμιγές καί ἀσύνθετον καλεῖται· ἀνόμοιον δέ καί ἄνισον καί ἑτερότητα καί μικτόν καί ἐν μεταβολῇ τό πρόσυλόν φασι. Τό οὖν ἕν ὁ Θεός νοοῖτ' ἄν.\n\nΘιασώτας: Θίασος μέν κυρίως ὁ χορός. Θιασώτας δέ ἐνταῦθα τούς περί τά θεῖα ἀναστρεφομένους φησί. Διειδέστατα μέν λαμπρά, διαυγῆ, ἀκηλίδωτα δέ ἀρρύπωτα.\n\nἘνεργῆσαι. Ταῦτα νομίζω δηλοῦν, ὅτι οὐ χρή τινα τῶν ἐν ἱερατικῷ βαθμῷ καταλεγομένων μεῖζόν τι τῆς οἰκείας τάξεως ποιεῖν, ἀλλά τό ἐπιβάλλον τῇ οἰκείᾳ ἀξίᾳ μόνον ἐνεργεῖν καί παραδιδόναι διδάσκοντα, μή μήν ἐπιχειρεῖν εἰς τά ὑπέρ τήν ἀξίαν· οἷον, τούς πρεσβυτέρους διδάσκειν, καί τό δῶρον προσκομίζειν, οὐ μήν καί χειροτονεῖν· διακόνους διδάσκειν, οὐ μήν καί βαπτίζειν· οὐ γάρ δώσουσι Πνεῦμα ἅγιον, ὡς οὐδέ ὁ Φιλιππος ἐν ταῖς Πράξεσι τῶν ἁγίων ἀποστόλων, ὁ διάκονος, ἀλλά μήτε προσφέρειν, καί οὕτως ἐφεξῆς, ἀλλά καί τούς τελουμένους τά καθήκοντα μόνον πράσσειν, ἵνα φυλάττοιτο καλῶς τό παρά τῷ θείῳ Παύλῳ· «ἕκαστος ἐν ᾦ ἐκλήθη βαθμῷ μενέτω».","english":"Telesarchic: that is, perfecting.\n\n\"Unmixed\" is altogether: likeness and equality and identity, the one and the unifying, inasmuch as it is called simple and unmixed and uncompounded; but unlike and unequal and otherness and mixed and in change they call that which is prior to matter. The one, then, would be understood as God.\n\nThiasotai: A thiasos is properly the choir. But thiasotai here he means those who are occupied with divine things. Most brightly shining, bright, and spotless, undefiled.\n\nTo act. These things, I think, make clear that no one enrolled in the priestly rank should do anything greater than his own order, but should only perform and hand on by teaching what belongs to his own dignity, and not attempt things beyond his dignity; for example, presbyters are to teach and to bring the gift, but not to ordain; deacons are to teach, but not to baptize—for they will not give the Holy Spirit, as neither did Philip the deacon in the Acts of the holy apostles—nor to offer, and so on in order; but also those being perfected are to do only what is fitting, so that what is said by the divine Paul may be well kept: \"Let each remain in the rank in which he was called.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Τελεταρχίας: Τουτέστι τελειώσεως.\n\nΤάξεσι: Κατά τό διάφορον γάρ καί ὑπεραναβεβηκός τῶν τάξεων καί τό ἐπιστημονικόν εἶναι δεῖ.\n\nΚεκληρωμένων ἡ τελείωσις: Σημείωσαι τις ἡ τῶν ἱεραρχῶν τελείωσις, καί πῶς Θεοῦ εἰσι συνεργοί κατά τόν θεῖον Ἀπόστολον. Τήν θείαν ἐνέργειαν: Τουτέστι τά τοῦ Θεοῦ ἔργα καί αὐτόν ἐργαζόμενον, σοφίζοντα, τελειοῦντα, καί τά ὅμοια, εἰς τούς παιδαγωγουμένους κατά δύναμιν ἐργαζόμενον.\n\nἘπειδή τάξις: Σημείωσαι τήν τάξιν καί τό τῆς ἱεραρχίας ἀποτέλεσμα, καί ὅτι τούς προσιόντας δεῖ πρῶτον καθαίρεσθαι τῇ διδασκαλίᾳ τῶν διαιρετικῶν τῆς ἁμαρτίας συμφύρσεων· εἶτα φωτίζεσθαι τῇ γνώσει τῶν θεοπνεύστων Γραφῶν τά περί θεογνωσίας δόγματα, καί τότε τελειοῦσθαι τῷ τῆς παλιγγενεσίας λουτρῷ.\n\nΤούς μέν φωτίζεσθαι. Σημείωσαι, ὅτι τό φώτισμα πρό τοῦ βαπτίσματός ἐστιν. Ἡ θεία μακαριότης καθαίρει, φωτίζει, τελειοῖ, διδάσκουσα, ἀνάγουσα, θεοποιοῦσα.\n\nἩ θεία μακαριότης κάθαρσις,\n\nφωτισμός,\n\nτελείωσις.","english":"Telesarchia: that is, of perfecting.\n\nOrders: for there must be both the difference and the transcendence of orders, and the scientific character.\n\nThe perfection of those allotted: Note what the perfection of hierarchs is, and how they are co-workers of God according to the divine Apostle. Divine energy: that is, the works of God and Himself working, making wise, perfecting, and the like, working in those being educated according to their capacity.\n\nSince order: Note the order and the result of hierarchy, and that those who approach must first be purified by the teaching of the divisive comminglings of sin; then be illumined by the knowledge of the divinely inspired Scriptures in the doctrines concerning the knowledge of God, and then be perfected by the bath of regeneration.\n\nThat some be illumined. Note that illumination is before baptism. The divine blessedness purifies, illumines, perfects, teaching, leading up, deifying.\n\nThe divine blessedness: purification,\n\nillumination,\n\nperfection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Τῆς θείας μακαριότητος οἱ μέν ἱεράρχαι, οἱ δέ ἱεραρχούμενοι, καθαίρουσι, οἱ μέν οἱ δέ οἱ δέ φωτίζουσι, καθαίρονται, φωτίζονται, τελειοποιοῦνται.\n\nτελειοῦσι.\n\nΝοός: Ἰωνικῶς ἐχρήσατο, ὁ νοῦς, τοῦ νοός, οἱ νόες· φασί γάρ οἱ Ἀττικοί, ὁ νοῦς, τοῦ νοῦ, καί πληθυντικῶς οἱ νοῖ, τῶν νῶν, καί νοισί. § 3. Καθαρτικούς: Ἐνταῦθα περί τῶν ἱεραρχῶν αὐτῶν φησι, τά πρό τούτων περί τῶν ἱεραρχουμένων εἰπών, παραδηλῶν καί τάς τάξεις· καί ὅπως οἱ μέν καθαρτικοί ὑποβεβήκασιν, ὡς οἱ ἐπορκισταί ὄντες· οἱ δέ φωτιστικοί ἐπαναβεβήκασι τῇ διδασκαλίᾳ, οἷον οἱ πρεσβύτεροι καί οἱ διάκονοι· οἱ δέ τελεσιουργοί, οἱ τῷ βαπτίσματι Πνεύματος πληροῦντες ἁγίου, ὡς οἱ ἐπίσκοποι. Λέγει δέ ταῦτα καί κάτω ἐν τῷ Περί ἐκκλησιαστικῆς ἱεραρχίας λόγῳ. Φυσικῶς καί ὑπερφυῶς ἐνόντα: Ὅτι φυσικῶς καί ὑπερφυῶς ἔνεστι τά πρός σωτηρίαν φωτιστικά. Καλῶς δέ τήν τάξιν διεσάφησε τῆς ἐκκλησιαστικῆς ἱερουργίας, οἷον ἵνα πρῶτον οἱ προσιόντες τῷ θείῳ βαπτίσματι ἀποτάττωνται καθαιρόμενοι, εἶτα φωτίζωνται τῇ διδασκαλίᾳ τῶν πρεσβυτέρων εἰς τοῦτο πεποιημένων, τοιούτους δέ εἶναι τούς καθαρτικούς ἀξίους τοῦ μεταδοῦναι ἑτέροις ἁγιότητος, καί οὕτω λοιπόν τούς ἐπισκόπους βαπτίζειν· αὐτούς γάρ καλεῖ τελεσιουργούς. Ταύτην δεῖ τήν τάξιν φυλάττεσθαι.","english":"Of divine blessedness, some are hierarchs and some are being hierarchically guided; some purify, some illuminate, some are purified, some are illuminated, some are perfected. They perfect. Nous: he used the Ionic form—ho nous, tou noos, hoi noes; for the Attic speakers say ho nous, tou nou, and in the plural hoi noi, ton non, and noisi. § 3. Purifying: here he speaks about the hierarchs themselves, having said the preceding things about those being hierarchically guided, and he also indicates the orders—and how the purifying ones are ranked below, being as it were exorcists; the illuminating ones are ranked above in teaching, such as presbyters and deacons; and the perfecting ones, who fill with the Holy Spirit through baptism, such as bishops. He says these things also below in the discourse On the Ecclesiastical Hierarchy. Naturally and supernaturally present: that the things pertaining to salvation, being illuminating, are present naturally and supernaturally. And he well clarified the order of ecclesiastical sacred ministry—namely, that those approaching divine baptism should first be renounced while being purified, then be illuminated by the teaching of the presbyters appointed for this, and that the purifying ones should be such as are worthy to impart holiness to others, and thus finally the bishops baptize; for he calls them perfecting ones. This order must be preserved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Δ' § 1. Τό πρός κοινωνίαν: Σημείωσαι τόν λογισμόν δι' ὅν τά πάντα παρήγαγεν ὁ Θεός, ἵνα κοινωνήσωσι τῆς αὐτοῦ ἀγαθότητος ἀναλόγως ἕκαστον· τοῦτο γάρ δηλοῖ τό, «μοναί πολλαί παρά τῷ Πατρί»· ἕκαστος γάρ κατά τό ἴδιον ἔργον κοινωνήσει τῆς αὐτοῦ ἀγαθότητος· οὕτω καί Τίτος φησίν ἐν τοῖς Κατά Μανιχαίων λόγοις.\n\nὌντων: Ἐνταῦθα πάντα συλλήβδην τά ἐν δημιουργίᾳ δηλοῖ διά τοῦ ὀνόματος τῶν ὄντων, καί νοητά καί ὁρατά πάντα· ἅπαντα γάρ ὁ Θεός ἐκ μή ὄντων ἐποίησεν, διά τοῦτο καί μόνον, ἵνα τῆς αὐτοῦ ἀγαθότητος ἀπολαύοιεν. Ἀπολαύουσι δέ διά τῆς προνοίας, ὡς ἕκαστον ἐπιτηδείως ἔχει· ἀρχή γάρ ἐστι τῆς τῶν ὄντων οὐσίας ἡ τοῦ Θεοῦ πρόνοια.\n\nΠάντα μέν οὗν τά ὄντα: Ὅτι πάντα τά ὄντα τῆς τοῦ Θεοῦ προνοίας μετέχει· οὐδέ γάρ οὔτε ἐν τοῖς οὖσίν ἐστι τό μή μετέχον τοῦ Θεοῦ· ὥστε ἀνυπόστατον τό κακόν, ἐπειδή μή μετέχει τοῦ Θεοῦ κατά στέρησιν ἕξεως φαινόμενον. Ἀλλ' οὐκ αὐτό, πρωτοτύπως ὄν ἐν οὐσίᾳ· οὕτω πλατέως εἴπομεν ἄνω ἐν τῷ προσφόρῳ κεφαλαίῳ. Τῶν ὄντων Ἤ ἄζωά εἰσιν, ἤ ζῶντα, ἤ νοερά ἤ λογικά ἅ καλεῖ μόνον ἅ λέγει ἀλόγως ἀσώματα, ὡς τά καί ἐνσώματα, ἅ ὄντα, οἷον οὐρανοί ζῆν, οἷον τά ἄλογα οὐράνια· καλεῖ καθ' ἡμᾶς.","english":"ON CHAPTER 4, § 1. \"For communion\": Note the reasoning by which God brought all things into being, so that each might share in his goodness proportionally; for this is what \"many mansions in the Father's house\" means; for each will share in his goodness according to his own work; thus Titus also says in his discourses Against the Manichaeans.\n\n\"Of beings\": Here he indicates all things in creation collectively by the name of beings, both intelligible and visible, all things; for God made all things out of nothing, and for this reason alone, that they might enjoy his goodness. And they enjoy it through providence, as each is disposed; for the providence of God is the beginning of the substance of beings.\n\n\"All things therefore that are\": That all beings partake of the providence of God; for neither is there among beings that which does not partake of God; so that evil is without substance, since it does not partake of God, appearing as it does by the privation of habit. But not itself, existing in substance primordially; thus we spoke broadly above in the appropriate chapter. Of beings, either they are without life, or living, or intelligent or rational, which he calls only what he calls irrationally incorporeal, as also corporeal things, which being, such as heavens, live, such as irrational heavenly things; he calls according to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"καί γῆ ζῶα·\n\nΟὐ γάρ ἄν ἦν: Ἐν τούτοις ὄντα τά θεῖα καλεῖ, τουτέστι τήν ἁγίαν Τριάδα, ἥτις, τῶν κτισμάτων οὖσα δημιουργός καί ἀρχή, ἤγουν αἰτία, ἐξ αὐτῶν τῶν παρ' αὐτῆς εἰς οὐσίαν ἐλθόντων μετέχεσθαι λέγεται. Τά μέν οὖν ἄζωα: Ὅτι καί τά ἄζωα μετέχει τῆς προνοίας τοῦ Θεοῦ κατ' αὐτό τό εἶναι· ἄζωα δέ εἰσιν, οἷον λίθοι καί πάντα τά μή προϊόντα εἰς γένεσιν. Ζῶντα τῆς αὐτῆς: Κατά κοινοῦ ἐπί ἑκάστου τῶν ἐπιφερομένων προσυπακούειν δεῖ, δι' ὧν προνοίας μετέχει. Αἱ γοῦν ἅγιαι: Σημείωσαι δέ περί τῆς τάξεως τοῦ παντός, ὅτι διάφοροι αἱ τῶν ἄνω δυνάμεων οὐσίαι· λέγει δέ μόνον ὄντα ἅπερ ἐκάλεσεν ἄζωα. Νοητῶς γάρ ἐπί τό θεομίμητον: Ὅρα ὅτι καί αἱ νοηταί δυνάμεις ἐκ προαιρέσεως κατά τό πλέον μετέχουσι τοῦ ἀγαθοῦ, ὡς πολύ ἐφιέμεναι αὐτοῦ· λέγει γάρ, ἑαυτάς ἀποτυποῦσαι, ὅπερ ἐστί προαιρετικόν· οὐκοῦν ψευδής ὁ λόγος ὁ λέγων τόν διάβολον πεσεῖν ἐκ τῶν οὐρανῶν· ἐτράπη γάρ εἰς τό κακόν ἀφ' ἑαυτοῦ, Προσεχεῖς δέ ἀντί τοῦ συνημμέναι.","english":"And earth, living things.\n\n\"For it would not be\": In these words he calls the divine things \"existing,\" that is, the Holy Trinity, which, being the creator and beginning—that is, the cause—of created things, is said to be participated in by those very things that came into being from it. \"The inanimate things,\" then: Because even inanimate things participate in God's providence by the very fact of existing; and inanimate things are, for example, stones and all things that do not proceed into generation. \"Living things of the same\": By a common [principle], in the case of each of the things added, one must understand beforehand the ways through which it participates in providence. \"The holy [powers],\" then: Note concerning the order of the whole, that the essences of the powers above are different; but he calls \"existing\" only those things that he called inanimate. \"In a noetic manner, toward the imitation of God\": Observe that the noetic powers too participate in the good by free choice in a greater degree, as desiring it greatly; for he says, \"forming themselves,\" which is a matter of free choice. Therefore the statement is false that says the devil fell from the heavens; for he turned to evil of himself. \"Closely attached\" is instead of \"united.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"Τῶν ὄντων Τά μέν ἔστιν ἄλογα, ὡς τά δέ ζῶντα, τά μέν ὧν, τά δέ αἰσθητικά, ὧν τά λίθοι καί λοιπά τά ἀναίσθητα, ὡς τά φυτά, τά δέ λογικά· καί τούτων· τά μηδεμιᾶς ζωτικῆς μέν ἄλογα, τά μέν δέ ἐνσώματα καί καθ' ἐνεργείας μετέχοντα·\n\nἀσώματα καί ὑπέρ ἡμᾶς, ἡμᾶς.\n\nΚαί πολλαχῶς ἐν μετουσίᾳ: Αἱ γάρ αὐτῶν οὐσίαι νοῦς εἰσι ζῶν. Σημείωσαι δέ, ὅτι τά νοητά πάντα πρώτως μετέχει τοῦ Θεοῦ. Ἐκφαντορικαί δέ, τουτέστιν ἐξαγγελτικαί, Τῆς ἀγγελικῆς ἐπωνυμίας: Σημείωσαι τί κυρίως ἄγγελος, καί ὅτι τήν πρώτην αὐτούς τάξιν λέγει ἔχειν· ἔτι δέ καί ὅπως δι' ἀγγέλων μυούμεθα, καί πῶς δι' αὐτῶν ὁ νόμος ἐδόθη, καί ὅτι καί τούς πρό τοῦ νόμου καί μετά νόμον πατέρας ἡμῶν ἄγγελοι πρός θεῖον ἀνῆγον.\n\nΚλεινούς: Ἐνδόξους. Τό δέ πρακτέον, ὡς ἐπί Ἰησοῦ τοῦ Ναυῆ καί Γεδεών καί ἄλλων· πρός εὐθεῖαν δέ ὁδόν ἀπό ἀνιέρου ζωῆς, ὡς ἐπί τοῦ Κορνηλίου τοῦ ἑκατοντάρχου· πρῶτος γάρ ἐξ ἀπίστων ἐθνῶν μετετέθη· τάξεις δέ ἱεράς, ὡς ἐπί τοῦ Δανιήλ, «μυρίαι μυριάδες», καί τοῦ Ἰεζηκιήλ τά χερουβίμ, καί τοῦ Ἠσαΐου τά σεραφίμ ὤφθησαν. Ὑποκοσμίους δέ ὁράσεις, ὡς ἐπί τοῦ Παύλου ἀρπαγέντος ἕως τρίτου οὐρανοῦ, καί ἐπί τῆς τοῦ θείου Ἰωάννου Ἀποκαλύψεως. § 3. Ἀμέσως: Τουτέστιν ἄνευ τῆς ἀγγέλων διακονίας.","english":"Of existing things, some are irrational, as the living creatures, some of which are perceptible—namely, stones and the rest of the insensible things, as plants—and some are rational; and of these, some are irrational, sharing in no vital [principle], while others are embodied and participate by way of activities;\n\nand the incorporeal and those above us, [and] us.\n\nAnd in participation in many ways: for their essences are a living mind. Note that all intelligible things participate primarily in God. And revelatory, that is, declaratory, of the angelic name: Note what an angel properly is, and that he says they hold the first rank; and further, how we are initiated through angels, and how the law was given through them, and that angels led our fathers both before the law and after the law up to the divine.\n\nRenowned: Glorious. And what is to be done, as in the case of Joshua son of Nun and Gideon and others; and toward the straight road from an unholy life, as in the case of Cornelius the centurion; for he was the first transferred from the unbelieving nations; and sacred ranks, as in the case of Daniel, \"ten thousand times ten thousand,\" and the cherubim of Ezekiel, and the seraphim of Isaiah appeared. And sub-cosmic visions, as in the case of Paul caught up to the third heaven, and in the Revelation of the divine John. § 3. Immediately: That is, without the ministry of angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"Ὡς αὐτό ὅ τι ποτέ ἐστι: Ὅρα πῶς ἐξηγεῖται τό ρητόν τό λέγον, «Θεόν οὐδείς ἐώρακε πώποτε», ὅπερ ἀληθέστατον ἠγοῦμαι, καί εἰδώς ὅτι εἰσί γραφικά ρήματα λέγοντα, ὡς ὁ Θεός ὤφθη τοῖς ἀνθρώποις, ὡς ἐπί τοῦ Ἀδάμ, ὡς ἐν τῷ παραδείσῳ, καί ἐπί τοῦ Ἀβραάμ, ἐν τῇ δρυί τῇ Μαμβρῇ, καί ὅτε εἰς Σόδομα ἐπορεύοντο· καί τῷ Μωσεῖ εἰς τό ὄρος, εἰ καί τά ὀπίσθια λέγεται ἑωρακέναι· καί λέγει ὅτι αὐτό μέν τό κρύφιον τοῦ Θεοῦ οὐδείς ἑώρακεν, οὐδέ ὄψεται, ὅπερ ἐστίν οὐσία αὐτοῦ, ἤ καί ὑψηλότερον, ὅτι οὐδείς κατανοῆσαι καί φράσαι δύναται ἤ δυνήσεται, τί ἐστιν ὁ Θεός. Εἰ δέ καί ἐγένοντό τισι θεοφάνειαι τῶν ἁγίων, νόησον ὅτι ἀναλόγως ἕκαστος τῆς ἰδίας πίστεως ἠξιοῦτό τινος ὁράσεως ἐμφαινούσης αὐτῷ τό Θεῖον, δι' ἧς τήν ἔλλαμψιν ἐδέχετο τῶν εἰς αὐτόν ἐρχομένων θείων γνώσεων. Ὡς ἐν μορφώσει: Οἶμαι, τήν μεταμόρφωσιν λέγει, ἤ τό ἐν τῷ Σιναίῳ ὄρει θαῦμα ὡς πῦρ.\n\nΘεοφάνειαν: Θεοφάνειαν εἶναί φησιν οὐ διά τό φαίνειν τόν Θεόν καί δεικνύειν, ὅ τι ποτέ ἐστι, τοῦτο γάρ ἀμήχανον, ἀλλ’ ὅτι θείας ἐλλάμψεως οἱ ἅγιοι ἀξιοῦνται διά τινων ὁράσεων ἱερῶν καί αὐτοῖς ἀναλόγων, ἅς δι' ἀγγέλων γίνεσθαι λέγει.","english":"As to what it actually is: Observe how he explains the saying that states, \"No one has ever seen God,\" which I consider most true, and knowing that there are scriptural sayings stating that God was seen by men—as in the case of Adam, as in paradise, and in the case of Abraham, at the oak of Mamre, and when they were journeying to Sodom; and to Moses on the mountain, even if he is said to have seen the back parts; and he says that no one has seen or will see the hidden thing of God itself, which is His essence, or even something higher, because no one is able or will be able to comprehend and express what God is. But if there have also been theophanies to certain of the saints, understand that each was deemed worthy of some vision proportionate to his own faith, which manifested the Divine to him, through which he received the illumination of the divine knowledges coming to him. As in form: I think he means the transfiguration, or the miracle on Mount Sinai as fire.\n\nTheophany: He says that it is a theophany not because God shows and displays what He actually is—for this is impossible—but because the saints are deemed worthy of divine illumination through certain sacred visions proportionate to them, which he says come about through angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Θεσμοθεσίαν: Σημείωσαι, ὅτι καί ὁ νόμος ἑτέρας θείας νομοθεσίας ὑποτύπωσίς ἐστι, τουτέστι τῆς κατά Χριστόν θείας ἐνανθρωπήσεως· ὅτι δέ δι' ἀγγέλων ἐδόθη ἡ πρώτη νομοθεσία, δηλοῖ καί ὁ ἅγιος Στέφανος λέγων· «οἵτινες ἐλάβετε τόν νόμον εἰς διαταγάς ἀγγέλων, καί οὐκ ἐφυλάξατε». Αὐτήν: Τήν θεσμοθεσίαν δηλονότι.\n\nΤό διά τῶν πρώτων: Σημείωσαι, πῶς διά τῶν πρώτων, τουτέστι τῶν ἀναβεβηκότων, τά δεύτερα (ἀντί τοῦ τά ὑποβεβηκότα) πρός Θεόν ἀνάγονται καί περί τῶν ἀγγελικῶν διατάξεων.\n\nὙπερούσιον: Ὑπερούσιον ταξιαρχίαν τήν τῆς τάξεως αὐτῶν ἀρχήν καί ποιητικήν αἰτίαν ἔφη, § 4. Γαβριήλ: Σημείωσαι, ὅτι τά περί τῆς ἐνανθρωπήσεως πρῶτοι μυοῦνται ἄγγελοι, ὡς δηλοῖ τά κατά τόν θειότατον Γαβριήλ, μαθόντα τά περί τοῦ ἁγίου Ἰωάννου· εὐαγγελισάμενον δέ καί τῇ Παρθένῳ, ὅτι ἐκ Πνεύματος ἁγίου συλλήψεται σαρκούμενον τόν Θεόν Λόγον.\n\nἈνδρικῆς: Ἀνδρική θεουργία ἡ Χριστοῦ ἐνανθρώπησις, καθ' ἥν Θεός ὤν ἐν σαρκί τά θεῖα εἰργάζετο, Σκόπει δέ, πῶς, εἰπών ἐνταῦθα τόν Ἰησοῦν 'ἀνδρικήν θεουργίαν', καί διά μέν τοῦ λέγειν 'ἀνδρικήν' δηλῶν, ὅτι τέλειος ἄνθρωπος γέγονε, διά δέ τοῦ 'θεουργίαν', ὅτι, Θεός καί ἔστι ἄνθρωπος, ὁ αὐτός τάς θεοσημείας ἐργασάμενος, μετά βραχύ λέγει, ὅτι ἀμετάβλητος· ἔμεινε γάρ καί ὅ ἦν ἀεί. Κἀκεῖνο δέ πάλιν ὅρα, πῶς φησιν ἐν τῇ ἁγίᾳ Θεοτόκῳ Μαρίᾳ γενέσθαι τῆς ἀρρήτου θεοπλαστίας τό θεαρχικόν μυστήριον. Θεοπλαστίαν δέ λέγει, δηλῶν ὅτι Θεός ἐπλάσθη, καθ' ὅ γέγονεν ἄνθρωπος, ὡς τό εἰρημένον, «ὁ Λόγος σάρξ ἐγένετο».","english":"Legislation: Note that even the law is a prefiguration of another divine legislation, that is, of the divine incarnation according to Christ; and that the first legislation was given through angels, holy Stephen also makes clear when he says: \"who received the law by the dispositions of angels, and did not keep it.\" It: That is, the legislation.\n\nThrough the first: Note how through the first, that is, those who have ascended, the second things (instead of the subordinate things) are led up to God, and concerning the angelic orders.\n\nSupersubstantial: He called the supersubstantial hierarchy the origin of their order and its creative cause, § 4. Gabriel: Note that the angels are the first to be initiated into the things concerning the incarnation, as the events concerning the most divine Gabriel make clear, who learned the things concerning holy John; and who announced to the Virgin that the God Logos would be conceived by the Holy Spirit and become flesh.\n\nManly: The manly divine working is the incarnation of Christ, according to which, being God in flesh, he performed the divine works. Observe also how, having here called Jesus a \"manly divine working,\" and by saying \"manly\" indicating that he became a perfect man, and by \"divine working\" that he is both God and man, the same having performed the divine signs, he says shortly afterward that he is immutable; for he remained also what he always was. And see that other point again, how he says that the divine-princely mystery of the ineffable divine formation took place in the holy Theotokos Mary. And he calls it divine formation, indicating that God was formed, in that he became man, as the saying goes, \"The Logos became flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Θεαρχικόν δέ, ὅτι τοῦ Θεοῦ τοῦ αἰτίου καί ἀρχῆς ὄντος τῶν λεγομένων θεῶν, ἀγγέλων τε καί δικαίων ἀνθρώπων, τό μυστήριον τῆς ἐνανθρωπήσεως ἦν, ὅν Θεόν Ἰησοῦν προωνόμασε.\n\nΤήν δέ Μαριάμ: Σημείωσαι ταῦτα κατά Νεστοριανῶν· οὐ πάντες δέ ἄγγελοι ἐθαρρήθησαν τό μυστήριον τῆς οἰκονομίας· ἐπεί, ὅτε ἀνελαμβάνετο ὁ Κύριος μετά τό πάθος, τινές ἦσαν οἱ λέγοντες, ὅτι «Τίς ἐστιν οὗτος ὁ Βασιλεύς τῆς δόξης;»· ἡ γάρ ἐρώτησις ἄγνοιαν ἐμφαίνει. Σημείωσαι κατά Νεστοριανῶν καί Ἀκεφάλων, ὅτι τόν Ἰησοῦν ὑπερούσιον αἰτίαν, φησίν, ἅτε ποιητήν ὄντα πάντων· καί ὅτι ἀμεταβόλως λέγει αὐτόν γεγεννῆσθαι καθ' ἡμᾶς· οὐχ ἡ αὐτή δέ καί μία ταῦτα φύσις, εἰ καί ὁ αὐτός τά δύο· καί ὅτι αὐτός καί νομοθέτης καί ὑπό νόμον, καί ὅτι καί αὐτός ὡς\n\nἄνθρωπος δι' ἀγγέλων διετάττετο, ἔν τε τῇ εἰς Αἴγυπτον ἀναχωρήσει, καί ἐν τῇ ἐξ αὐτῆς ὑποστροφῇ, καί ὅτι αὐτός ἐστιν ὁ καί τῶν ἀγγέλων δημιουργός. Ὥστε εἰς καί αὐτός Χριστός ἐν δύο φύσεσι τό μέγα τῆς οἰκονομίας κατεπράξατο μυστήριον· εἴρηται γάρ· «ὅς, ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμόν ἡγήσατο τό εἶναι ἴσα Θεῷ, ἀλλ’ ἑαυτόν ἐκένωσε μορφήν δούλου λαβών». Ἰδού δύο μορφαί· ὅπερ γάρ φησιν ἐνταῦθα, οὐκ ἀποπηδᾷ, τοῦτό ἐστι τό, οὐχ ἁρπαγμόν ἡγήσατο, τοὐτέστιν οὐκ ἀπηξίωσεν ὡς ἄνθρωπος ὑπακοῦσαι καί ἀγγέλοις, εὐπειθῶς δέ ὑποτάττεται ταῖς τοῦ Θεοῦ καί Πατρός δι' ἀγγέλων ὑποτυπώσεσιν· αὐτός γάρ οὗτος ἔταξε τό ἀνθρώπινον γένος διέπειν.","english":"Theandric, because God, who is the cause and beginning of those called gods—both angels and righteous men—was the mystery of the incarnation, whom he pre-named God Jesus.\n\nAnd Mary: Note these things against the Nestorians; but not all angels were entrusted with the mystery of the economy; since, when the Lord was taken up after the passion, there were some who said, \"Who is this King of glory?\" For the question displays ignorance. Note against the Nestorians and the Acephali, that he says Jesus is the supersubstantial cause, inasmuch as he is the maker of all things; and that he says he was begotten without change according to us; yet these are not the same and one nature, even if the same one is the two; and that he is both lawgiver and under the law, and that he himself as\n\nman was ordered through angels, both in the withdrawal into Egypt and in the return from it, and that he is himself the creator of the angels also. So that one and the same Christ in two natures accomplished the great mystery of the economy; for it is said: \"Who, being in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant.\" Behold two forms; for what he says here, he does not leap away from—this is the \"he did not consider it robbery,\" that is, he did not deem it unworthy as a man to obey even angels, but he obediently submits to the representations of God and the Father through angels; for he himself this same one appointed that the human race be governed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"Ἀμεταβόλως: Οὐ γάρ ἐτράπη τήν θείαν φύσιν. ( Οὐκ ἀποπηδᾷ: Τά γάρ ὑπ' αὐτοῦ ταχθέντα, ἤγουν προορισθέντα, αὐτός ἐπ' ἐσχάτων ἀνέλαβε καί εἰς ἑαυτόν ἔδειξε. Καί περί τοῦ ἀγγέλου: Ὅτι τό τοῦ ἐνισχύσαντος ἀγγέλου τόν Κύριον κεφάλαιον, ὅπερ ἐν τῷ κατά Λουκᾶν φέρεται, λέγει καί ὁ μέγας Διονύσιος, καί ὅτι ἀγράφως μᾶλλον ἐν μυστηρίῳ κρυφίως αὐτό παρεδόθη αὐτῷ καί τῷ ἁγίῳ Τιμοθέῳ ὑπό τοῦ ἀποστόλου Παύλου· τό γάρ αὐτοῦ κήρυγμα συνέγραψεν ὁ Λουκᾶς· δηλοῦται δέ τοῦτο, ὅτι ὡς ἐν μυστηρίῳ παρέλαβεν ἀπό τοῦ εἰπεῖν, «ταῖς ἱερατικαῖς ἡμῶν παραδόσεσιν ἐκπεφασμένα». Ὅρα δέ καί τήν ἄλλην ἑρμηνείαν, ἥτις φησί, τό γάρ εἰρῆσθαι παρά τῷ Ἠσαΐᾳ «τῆς μεγάλης βουλῆς ἄγγελον», ὀνομάζεσθαι τό γεννηθέν παιδίον τῇ σαρκί αὐτοῦ πρέπειν φησί, καί διά τί ἐκλήθη ἄγγελος, ὅτι τήν τοῦ Πατρός βουλήν ἀνήγγειλαν ἡμῖν· σώσας γάρ ἡμᾶς διά τοῦ οἰκείου πάθους, ἔδειξεν, ὅτι καί ὁ Πατήρ ταύτης ἦν τῆς βουλῆς· οὔτε γάρ ὡς ὑποβεβηκώς τοῦ Πατρός ἐκλήθη ἄγγελος· πρός Ἀρειανούς τοῦτο. Τό τοῦ ἑνισχύσαντος ἀγγέλου κεφάλαιον μή παρά τήν ἑρμηνείαν δέξῃ τῆς ἁγίας Γραφῆς· πρός γάρ τήν σάρκα ὀφείλει τοῦτο νοεῖσθαι· καί ἀλλαχοῦ γάρ φησι τό Εὐαγγέλιον, μετά τούς πειρασμούς, ὅτι προσελθόντες ἄγγελοι διηκόνουν αὐτῷ· καί ὅτι ἐκοπίασεν ἐκ τῆς ὁδοιπορίας καί ὅτι ἐπείνησε· ταῦτα γάρ πάντα δείκνυσιν, ὅτι τέλειον ἀνέλαβεν ἄνθρωπον μετά τῶν αὐτοῦ παθημάτων. Ἀλλ' ἐρεῖ τις, ποῦ χρεία ἦν ἀγγέλου θειότητος παρούσης; Λέγομεν οὖν ὅτι τά πλείω ὁ Θεός δι' ἀγγέλων θαυματουργεῖ· καί τοῦτο λέγει πᾶσα ἡ θεία Γραφή.","english":"Unchangeably: For he was not changed in his divine nature. (He does not depart: For the things appointed, that is, foreordained, by him, he himself took up in the last times and showed to be in himself. And concerning the angel: That the chapter of the angel who strengthened the Lord, which is found in Luke, is also mentioned by the great Dionysius, and that it was handed down to him and to the holy Timothy by the apostle Paul rather unwritten, more secretly in mystery; for Luke wrote down his preaching; and this is made clear, that he received it as in a mystery from his saying, \"made manifest in our sacred traditions.\" Note also the other interpretation, which says that the phrase in Isaiah, \"angel of great counsel,\" is fitting, he says, for the child born in his flesh to be called, and why he was called angel, because they announced to us the counsel of the Father; for having saved us through his own passion, he showed that the Father was also of this counsel; for neither was he called angel as though he were subordinate to the Father; this is against the Arians. Do not receive the chapter of the angel who strengthened him contrary to the interpretation of holy Scripture; for this ought to be understood with reference to the flesh; for elsewhere too the Gospel says, after the temptations, that angels came and ministered to him; and that he grew weary from the journey and that he was hungry; for all these things show that he took up a perfect man with his sufferings. But someone will say, where was there need of an angel when the divinity was present? We say, then, that God works most wonders through angels; and all divine Scripture says this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Ἐκφαντορικήν: Κατά τό πρός τόν Πατέρα ὑπ' αὐτοῦ λεχθέν, «ἐφανέρωσά σου τό ὄνομα τοῖς ἀνθρώποις».\n\nΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Ε' ( Τάς οὐρανίας οὐσίας: Τί δήποτε, μιᾶς οὐσίας εἶναι πάντας ἁγίους τούς ἀγγέλους λεγούσης τῆς Ἐκκλησίας, ὁ θεῖος Διονύσιος πολλάς ὀνομάζει δυνάμεις; Ὁ γοῦν μέγας Διονύσιος, ὁ Αλεξανδρείας ἐπίσκοπος, ὁ ἀπό ρητόρων, ἐν τοῖς σχολίοις οἷς πεποίηκεν εἰς τόν μακάριον Διονύσιον τόν αὐτοῦ συνώνυμον, οὕτω λέγει, ὅτι ἀγέννητον εἴωθε καλεῖν ἡ ἔξω σοφία πᾶσαν ἀόρατον φύσιν, ὁμοίως καί οὐσίας τάς ὑποστάσεις· κἀκ τούτου φησίν, ὅτι κατά τούς ἔξω εἴρηνται τῷ ἁγίῳ Διονυσίῳ αἱ τοιαῦται φωναί καταχρηστικῶς. Ἐκφαντορίαν: Τουτέστι τήν ἔκφασιν, ἤτοι διασάφησιν. Ὀνομάζουσι: Τήν ἐσχάτην τῶν νοητῶν τάξιν κυρίως ἀγγέλους φησί προσαγορεύεσθαι, τάς δέ ὑπερβεβηκυίας ἑτέρως, ὧν ἐνίας καί ὀνομάζει· ἐν δέ τῷ ἑξῆς κεφαλαίῳ τῶν ἐννέα ταγμάτων μυστικῶς ἀπομνημονεύει· νῦν δέ τελέως λέγει, ὅτι αἱ ἀνώτεραι τάξεις ἐπίστανται μέν ὅσα αἱ ὑποβεβηκυῖαι δι' ἐλλάμψεως μεμύηνται, γινώσκουσι δέ καί ἕτερα ταῖς ὑποκειμέναις ἄγνωστα· εἰ δέ καί οὕτως ἐστίν, ὅμως γενικῷ ὀνόματι καί ἄγγελοι ἔσθ' ὅτε καλοῦνται πάντα τά νοητά τάγματα. Φησί δέ καί διά τί, ὡς ἐν τῷ ἑκατοστῷ δευτέρῳ ψαλμῷ· «εὐλογεῖτε τόν","english":"Manifestative: According to what was said by him to the Father, \"I have manifested your name to men.\"\n\nON CHAPTER 5 ( The heavenly essences: Why is it that, when the Church says that all the holy angels are of one essence, the divine Dionysius names many powers? The great Dionysius, then, the bishop of Alexandria, the one from among the rhetoricians, in the scholia which he made on the blessed Dionysius his namesake, says thus: that the wisdom outside [the Church] is accustomed to call every invisible nature \"unbegotten,\" and likewise the hypostases \"essences\"; and from this, he says, such expressions have been spoken by the holy Dionysius in accordance with those outside [the Church], by catachresis. Manifestation: That is, the manifestation, or clarification. They name: He says that the last of the intelligible orders is properly called \"angels,\" but those that have surpassed [them] are [called] otherwise, some of which he also names; and in the following chapter he mystically recalls the nine ranks; but now he says completely that the higher orders know what the lower have been initiated into through illumination, and they also know other things unknown to those below them; but even if this is so, nevertheless all the intelligible orders are sometimes called \"angels\" by a generic name. And he says also why, as in the one hundred and second psalm: \"Bless the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"Κύριον, πάντες οἱ ἄγγελοι αὐτοῦ»· καί ἐν τῷ ἑκατοστῷ τρίτῳ· «ὁ ποιῶν τούς ἀγγέλους αὐτοῦ πνεύματα», καί τά ἑξῆς. Οὐκ ἀντιστρέφει δέ ὁ λόγος· τά γάρ ὑποβεβηκότα οὐκ ὀνομάζεται τῷ τῶν ἀνωτέρων γνωρίσματι, καί ὅτι διά τῶν ὑπερβεβηκυιῶν δυνάμεων αἱ ὑποβεβηκυῖαι μυσταγωγοῦνται. Ἀποπερατοῦσαν: Τουτέστι τήν ἐσχάτην τάξιν τῶν ἀγγελικῶν διατάξεων. Φαμέν δέ: Ἐρωτήσειεν ἄν τις· Αὗται αἱ τῶν οὐρανίων τάξεις, ( αἱ ὑπερβεβηκυῖαι, καί κατώτεραι, καί ἔτι ὑφειμέναι οὗτως ἐγένετο, ὥστε τήν μέν ἀνωτέραν εἶναι, τήν δέ κατωτέραν; Καί λέγομεν, ὅτι καί τά νοητά πάντα αὐτεξούσια ἐδημιούργησεν ὁ Θεός· εἰ γάρ ὁ ἄνθρωπος αὐτεξούσιος ἐγένετο, ἐκ χοϊκοῦ φυράματος καί ψυχῆς ὑπάρχων, πόσῳ μᾶλλον αἱ νοηταί δυνάμεις, αἱ μηδέν ἔχουσι γεῶδες ἤ βαρύ, αὐτεξούσιοι ἐγένοντο; Τοῦτο γάρ καί ἡ θεία παρίστησι Γραφή, λέγουσα, τόν διάβολον ἐξ ἀγγελικῆς ἑκουσίως ἐκπεσεῖν τάξεως· καί οὗτος δέ ὁ θεῖος ἀνήρ πρό δύο φύλλων περί ἀγγελικῶν δυνάμεων· ὅτι νοητῶς γάρ ἐπί τό θεομίμητον ἑαυτάς ἀποτυποῦσαι καί πρός τήν θεαρχικήν ἐμφέρειαν ὑπερκοσμίως ἁρῶσαι καί μορφοῦν ἐφιέμεναι τό νοερόν αὐτῶν εἶδος, ἐξ ὦν πάντων δείκνυται, ὡς αὐτοπροαίρετοι καί αὐτεξούσιοί εἰσιν αἱ νοηταί δυνάμεις. Εἰκότως οὖν φησιν, ὅτι ἑκάστη πρός τήν ἀναλογίαν τῆς ἰδίας τοῦ ἀγαθοῦ ἐφέσεως ἐλλάμπεται θείας κατανοήσεις· διά τοῦτο καί τάξεις καλοῦνται, βαθμηδόν, ὥσπερ τῆς ἐν αὐταῖς ἐφέσεως οὔσης. Διά τοῦτο ἐνταῦθα, φησίν, οὐκ ἔχει λόγον, τήν τελευταίαν τάξιν σεραφίμ ἤ θρόνους ὀνομάζειν. Σημείωσαι δέ διά τί καλοῦνται πάντα τά τάγματα ἄγγελοι·","english":"Lord, all his angels,\" and in the one hundred and third: \"who makes his angels spirits,\" and so on. But the statement does not convert: for things subordinate are not named by the designation of things superior, and because the subordinate powers are initiated into the mysteries through the superior powers. \"Concluding\": that is, the last order of the angelic ranks. And we say: Someone might ask: These orders of heavenly beings—the superior, the lower, and those still further below—came to be so that one is higher and another lower? And we say that God created all noetic things self-determining; for if man, being from earthly clay and a soul, became self-determining, how much more were the noetic powers, which have nothing earthly or heavy, created self-determining? For this the divine Scripture also sets forth, saying that the devil fell voluntarily from the angelic order; and this same divine man, two leaves earlier, concerning the angelic powers: that, noetically imprinting themselves upon the imitation of God and striving supercosmically toward the divine-principial likeness and desiring to form their noetic form—from all of which it is shown that the noetic powers are self-choosing and self-determining. Reasonably, then, he says that each is illumined with divine understandings in proportion to its own longing for the good; for this reason they are also called orders, as the longing in them being, as it were, by degrees. For this reason, he says, here it is not reasonable to name the last order seraphim or thrones. And note why all the ranks are called angels:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"ὅτι οἱ κυρίως ἄγγελοι ἀνάγουσι τούς ἱερούς ἀνθρώπους ἐπί τάς ἐγνωσμένας αὐτοῖς θείας αὐγάς.\n\nἈλλ ' ὥσπερ αὕτη: Ἡ τῶν ἀγγέλων δηλαδή τάξις. Τούς καθ' ἡμᾶς: Τῶν ἐποπτικωτάτων μυστηρίων τούτων ἐμφορηθείς ὁ ἱερός Διονύσιος, ἐκκαλύπτει λέγων, ὡς ἡ μέν τελευταία τάξις, ἡ καλουμένη ἄγγελοι, τούς ἐν ἀνθρώποις ἱεράρχας τῶν Ἐκκλησιῶν παιδαγωγικῶς χειραγωγοῦσιν ἐπί τήν πρός Θεόν ἀναγωγήν, τήν δέ κατωτέραν τάξιν αὐτήν, τήν ἡμῶν παιδαγωγόν, καί τάς βαθμηδόν ὑπερκειμένας αἱ ἀνώτεραι ὡς ὑποβεβηκυίας μυσταγωγοῦσι. Τῆς ἀποκληρούσης: Τουτέστι τῆς τελευταίας, τῆς τῶν ἀγγέλων φημί. Σημείωσαι δέ, ὅτι δοξάζει κοινάς εἶναι πάσας τάς ὀνομασίας τῶν ἐννέα ταγμάτων, ἑκάστου τάγματος, διά τό κοινῶς ( ἐλλάμπεσθαι ἐκ τοῦ θεοειδοῦς εἰς τήν ἐκ Θεοῦ φωτοδοσίαν, εἰ καί μή ὁμοίως. Ἔστι, φησί, κοινῶς ὀνομάσαι πάσας τάς νοεράς καί ἀσωμάτους τάξεις καί καθ' ἕτερον τρόπον, τουτέστι κατά τό θεοειδές, ὅπερ ἐστί κατά τό τῷ Θεῷ ἐοικέναι· καθ' ὅσον ἐφικτόν ἑκάστῃ αὐτῶν· ὥστε πάσας μέν τάς ὑπέρκοσμίους τάξεις θεοειδεῖς καλεῖσθαι, καί ἑτέραν δέ κοινωνίαν ἔχειν πάσας αὐτάς τήν τῆς φωτεινοτάτης ἐλλάμψεως ἐκ Θεοῦ δωρεάν, κἄν πρός τό ἑκάστη ἐφικτόν ἤ ἐπ' ἕλαττον ἤ ἐπί πλεῖον ἡ ἔλλαμψις δίδωται. Ἐν δέ τῷ Περί θείων ὀνομάτων λόγῳ φησίν, ὅτι θεῖοι μόνοι λέγονται οἱ παντός τάγματος ταξίαρχοι. Ἰδιότητας: Σημείωσαι πῶς ἰδιότητας λέγει τάς ἑκάστης τάξεως ἀναλογίας. ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ ' § 1.","english":"because the angels in the strict sense lead holy men up to the divine splendors known to them.\n\nBut just as this: that is, the order of the angels. Those according to us: the sacred Dionysius, filled with these most contemplative mysteries, reveals, saying that the last order, the one called angels, pedagogically guides the hierarchs of the Churches among men by the hand toward the ascent to God, and the higher orders initiate the lower order—this one, our pedagogue—and those successively above them, as being subordinate. Of the one allotting: that is, of the last, I mean the order of the angels. Note that he holds that the names of all nine orders are common, of each order, because they are commonly illumined from the Godlike form unto the light-giving from God, even if not equally. It is possible, he says, commonly to name all the intellectual and incorporeal orders, and in another way as well, that is, according to the Godlike form, which is according to likeness to God, insofar as it is attainable by each of them; so that all the supramundane orders are called Godlike, and all of them have another communion, the gift of the most luminous illumination from God, even if the illumination is given more or less according to what each can attain. But in the discourse On the Divine Names he says that only the divine ones are called the order-leaders of every order. Properties: note how he calls the analogies of each order properties. ON THE CHAPTER § 1.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Μόνην ἀκριβῶς: Ὅτι μόνος ὁ Θεός, ὁ καί θεοποιῶν αὐτούς, οἶδεν ἀκριβῶς αὐτούς τε καί τάς αὐτῶν λειτουργίας, καί αὐτοί δέ ἴσασιν αὐτούς καί τά ἑαυτῶν. Ἡμεῖς γάρ οὐδέν ἀκριβῶς τῶν κατ' αὐτούς ἐπιστάμεθα, εἰ μή ὅσα ἐκ τῆς θείας ἐδιδάχθημεν Γραφῆς.\n\nἘννέα: Σημείωσαι, ὅτι ἐννέα εἰσί τάγματα θεῖα τῶν νοητῶν. § 2. Ἱεροτελεστής: Ἱεροτελεστήν μέν οἰκεῖον εἴωθε καλεῖν ἤ τόν θειότατον ἀπόστολον Παῦλον, ἤ τόν ἅγιον Ἱερόθεον, ὡς ἐν τῷ Περί θείων ὀνομάτων ἐλέχθη\n\nλόγῳ· νῦν δέ οὐδένα ἕτερον ἠγοῦμαι λέγειν αὐτόν, ἤ τόν ἅγιον Παῦλον· οὐδενός γάρ ἦν ἄλλου ἤ αὐτοῦ τοῦ ἄχρι τρίτου οὐρανοῦ φθάσαντος καί τά περί τούτων μυηθέντος.\n\nΠρώτη τριαδική τάξις.\n\nΘρόνοι, χερουβίμ, σεραφίμ.\n\nΠροσεχῶς: Περί τοῦ Θεῷ ἐγγίξοντος πρώτου τῶν ἱερῶν ταγμάτων. ( Ἁγιωτάτους: Τήν πρώτην τριαδικήν ταύτην καί θεοειδῆ ταξιαρχίαν ἔστι τόν νουνεχῶς καί ἀξίως Θεοῦ κατοπτεύοντα καταλαβεῖν ἀπό τε τοῦ Ἰεζεκιήλ, ὅς φησι θρόνον πρῶτον, ἐφ' οὗ ὤφθη ὁ Θεός, εἶτα εὐθύς ἐχόμενα τά θεῖα χερουβίμ· παρά δέ τῷ Ἠσαΐα τά ἁγιώτατα σεραφίμ κύκλῳ ἱστάμενα τοῦ Θεοῦ θεωροῦντα. Ταῦτα δέ δηλοῖ τήν ὑπέρ πάντας ἀνωτάτω παρά τόν Θεόν αὐτῶν λῆξιν· σαφηνίζεται δέ ταῦτα σχεδόν παραπλησίως καί ἐν τῇ Ἀποκαλύψει τοῦ ἁγίου Ἰωάννου, τοῦ ἀποστόλου, εὐαγγελιστοῦ καί θεολόγου. Ἀμέσως: Ἀμέσως εἴρηται, ἐπειδή οὐκ ἔστιν ἄλλο τάγμα πρό αὐτῆς. Σημείωσαι δέ, ὅτι τούς θρόνους, ἤτοι τά πολυόμματα καί τά πολύπτερα χερουβίμ καί σεραφίμ λέγει ἀνωτέρας εἶναι πασῶν δυνάμεις καί τῆς μιᾶς τριαδικῆς ἱεραρχίας. Ὁ κλεινός: Τόν ἅγιον Παῦλον αἰνίττεται.","english":"Only precisely: That God alone, who also deifies them, knows them precisely and their liturgies, and they too know themselves and their own. For we know nothing precisely of what pertains to them, except what we have been taught from the divine Scripture.\n\nNine: Note that there are nine divine orders of the intelligible beings. § 2. Hieroteleut: He customarily calls the hieroteleut either the most divine apostle Paul or Saint Hierotheus, as was said in the discourse On the Divine Names; but now I think he means no one other than Saint Paul; for it was no one else but he who reached as far as the third heaven and was initiated into the things concerning these.\n\nFirst triadic order.\n\nThrones, cherubim, seraphim.\n\nClosely: Concerning the first of the sacred orders that draws near to God. (Most holy: This first triadic and God-like order can be grasped by one who contemplates with understanding and in a manner worthy of God, both from Ezekiel, who speaks first of a throne, upon which God was seen, and then immediately after, the divine cherubim; and in Isaiah, the most holy seraphim standing in a circle and beholding God. And these things reveal their lot above all others, highest before God; and these things are clarified in nearly similar fashion also in the Revelation of Saint John, the apostle, evangelist, and theologian. Immediately: It is said immediately because there is no other order before it. Note also that he says the thrones, that is, the many-eyed and many-winged cherubim and seraphim, are higher than all the powers and than the one triadic hierarchy. The renowned: He hints at Saint Paul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"Ἐξουσιῶν: Τάς ἐφεξῆς δύο τριαδικάς τῶν νοητῶν ἁγίας ταξιαρχίας κάτωθεν εἰς ἄνω καταλέγει· πρῶται γάρ εἰσιν αἱ κυριότητες, εἶτα ἑξῆς αἱ δυνάμεις, εἶτα αἱ ἐξουσίαι. Αὐτός δέ τάς ἐξουσίας πρώτας τάξας, μέσας ἔλαβε τάς κυριότητας, καί τῆς τρίτης λειτουργικῆς τριάδος πρῶται αἱ ἀρχαί, εἶτα λοιπόν οἱ ἀρχάγγελοι, καί τό τελευταῖον ἄγγελοι. Νῦν οὖν οὐχ οὕτως αὐτῶν ἐμνημόνευσεν ἐν τῷ ἑξῆς κεφαλαίῳ, ἀλλά κάτωθεν εἰς ἄνω λαβών ὠνόμασεν. Ὁ μέν οὖν Ἀπόστολος ἔν τε τῇ πρός Ρωμαίους καί ἐν τῇ πρός Ἐφεσίους μέμνηται ἐνίων ἀγγελικῶν ταγμάτων, οὐ ταύτην δέ τήν τάξιν ὑφηγεῖται. Δηλοῖ δέ ὁ μέγας Διονύσιος, ὅτι ἐν μυστηρίῳ ταῦτα παρέδωκε τοῖς ἁγίοις ὁ θεῖος Ἀπόστολος.\n\nΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Ζ' § 1. Πάλιν ἡ ἐπιγραφή κάτωθεν ἐπί τά ὑπέρτερα ἄνεισι ( τά γάρ τρίτα σεραφίμ, τά δέ δεύτερα χερουβίμ, καί τά πρῶτα θρόνοι. Ἀντιστρόφως οὖν ἐπέγραψεν.\n\nἘπωνυμία: Σημείωσαι, ὅτι πᾶν ὄνομα τῶν ἱερῶν σημασίαν περιέχει τῆς τοῦ τάγματος ἰδικῆς ἐνεργείας, ὡς τῶν ἁγίων σεραφίμ καί χερουβίμ τῶν ὀνομάτων αἱ ἑρμηνεῖαι δηλοῦσιν, ἐπειδή οὐκ ἔστιν ἄλλο τάγμα πρό αὐτῆς. Θεοφανείας: Εἰς γάρ τούς πρώτους ἐργάζονται, ἐνεργούμεναι αἱ πρῶται θεοφάνειαι.","english":"Of the Authorities: He enumerates the two consecutive triadic holy orders of the intelligible powers from below to above; for first are the dominions, then next the powers, then the authorities. But he, having placed the authorities first, took the dominions as middle, and of the third liturgical triad the principalities are first, then thereafter the archangels, and finally the angels. Now therefore he did not mention them in this way in the following chapter, but taking them from below to above he named them. The Apostle indeed mentions some of the angelic orders both in the Epistle to the Romans and in that to the Ephesians, but he does not set forth this order. The great Dionysius makes clear that the divine Apostle handed these things down to the saints in mystery.\n\nON CHAPTER 7 § 1. Again the inscription ascends from below to the higher things (for the third are the seraphim, the second the cherubim, and the first the thrones. He has therefore inscribed it in reverse order.\n\nAppellation: Note that every name of the sacred things contains the signification of the order's own proper activity, as the interpretations of the names of the holy seraphim and cherubim make clear, since there is no other order before it. Of Theophanies: For they work upon the first, the first theophanies being wrought in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"Ἐκφαντορικῷ: Ἀντί τοῦ ἑρμηνευτικῷ καί παραστατικῷ. Θεοειδῶν: Ἐπειδή θεοειδεῖς ἕξεις φησίν ἐπί τῶν θείων νοῶν, οὐ χρή ὑπολαμβάνειν τόν μέγαν Διονύσιον τάς ἀρετάς ταύτας τάς νοητάς ὡς συμβεβηκός, ἅτε καί ἐφ' ἡμῶν αὐτῶν προσγίνεσθαι λέγειν, ὡς ἄλλη ἐν ἄλλῳ ὑποκειμένῳ, οἱονεί ποιότητα προσγινομένην· τό γάρ συμβεβηκός καί ὑποκείμενον ἐκεῖθεν ἀπελήλαται, ὅτε καί πᾶσα σύνθεσις καί τό τῆς ὕλης ἄμορφον ἐκεῖθεν ἐξώρισται. Εἰ γάρ ἦν ἄλλο ἐν ἄλλῳ, οἷον συμβεβηκός ἐν ὑποκειμένῳ, οὐκ ἄν ἔζη καθ' ἑαυτήν ἡ οὐσία ἐκείνη, οὐδέ θεοῦσθαι καθ' ἑαυτήν ὡς ἐφικτόν ἠδύνατο, διά μόνην τάξιν τήν ὡς ἄλλο ἐν ἄλλῳ φυλαττομένην· αἱ οὖν ἐν αὐτοῖς εἰρημέναι ἕξεις αὐτουσιωμέναι εἰσίν, οὐ μήν ὡς συμβεβηκός ἐν ὑποκειμένῳ, διά τό ἄϋλον. Ὅθεν ὁ μέγας Διονύσιος κάτωθεν ἐν τῷ Περί τῆς ἐκκλησιαστικῆς ἱεραρχίας λόγῳ κεφαλαίῳ τετάρτῳ οὐσιώδεις φησίν εἶναι τάς ἕξεις τάς ἐν αὐτοῖς.\n\nἝξεων: Σημειωσαι, ὅτι αἱ θεῖαι δυνάμεις καθ' ἕξιν ἔχουσι τό θεοειδές. Ἕξις δέ ἐστι ποιότης ἕμμονος.","english":"By \"manifestatory\": instead of \"interpretive\" and \"representative.\" By \"godlike\": since he calls the states on the divine minds godlike, one must not suppose that the great Dionysius says these intelligible virtues accrue as an accident, as even in our own case, as one thing in another subject, as it were a quality accruing; for accident and subject are banished from there, since all composition and the formlessness of matter are excluded from there. For if it were one thing in another, as an accident in a subject, that essence would not live by itself, nor could it be deified by itself as far as attainable, because of the mere order preserved as one thing in another. The states, then, spoken of in them are essentialized, not however as an accident in a subject, because of their immateriality. Hence the great Dionysius, below in the discourse On the Ecclesiastical Hierarchy, in the fourth chapter, says that the states in them are essential.\n\nBy \"states\": Note that the divine powers possess the godlike by state. And a state is a permanent quality.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Ἐντεῦθεν οὖν δηλοῦται, ὅτι αὐτεξούσιοί εἰσιν ἕξει τάς ἀρετάς κτώμεναι. Τοῦτο πλατύτερον παριστᾷ Ἄμμων ὁ Αδριανουπολίτης, ( ἐν τοῖς Περί ἀναστάσεως αὐτῷ κατά Ὠριγένους γεγραμμένοις λόγοις. Ὑψηλοτάτων: Διά τί λέγονται θρόνοι.\n\nΠεριπεζίας: Ἀντί τοῦ, τῆς πρός τό χθαμαλόν βάσεως. Σημείωσαι δέ, τίς ὁ σκοπός πάσης ἱεραρχίας.\n\nὙφέσεως: Ἀνωτάτην τινά φύσιν καί μετά Θεόν εὐθύς ὑπ' αὐτοῦ τεταγμένην δηλοῖ τούς θρόνους, οὐδέν ἐπί τά ὑλικά προσέχοντας, ὡς σημαίνει τό μηθέν αὐτούς ἔχειν περιπεζίας ὑφέσεως, ἤτοι ἐνδόσεως, καί τῆς πρός τό κάτω νεύσεως, ἀλλά τό ἐπί Θεόν ἀναβατικόν, ἀνωφερῶς προσέχον. Καλῶς δέ ἐπήγαγεν 'ὑπερκοσμίως', ἀντί τοῦ ἀσωμάτως καί ἀΰλως καί νοητῶς, ἤτοι νοερῶς· ἵνα γάρ μή νομίσῃς τό ἄναντες ὁδόν εἶναι σωματικήν, ἐπήγαγε τό ἀΰλως.\n\nΘεοφόρον: Σημειωσαι, ὅτι καί τό τῶν ἁγίων θρόνων τάγμα 'θεοφόρον' εἶπεν, ὡς φέρον ἐπαναπαυόμενον νοητῶς τόν Θεόν. Ὅρα οὖν, ἐπειδή ὁ μακάριος Βασίλειος ὁ Καππαδόκης τήν θεοφόρον εἶπε σάρκα, σκοπητέον πῶς εἴρηται. Ἀλλ' ἡ μέν σάρξ αὐτοῦ τοῦ Κυρίου κατ' οὐσίαν καί καθ' ὑπόστασιν ἤνωται αὐτῷ τῷ Θεῷ Λόγῳ, διό καί σαρκοφορεῖν αὐτός λέγεται παρά τῶν Πατέρων καί σάρκα ἐνδύσασθαι· τί ἄτοπον οὖν εἰ καί ἡ σάρξ αὐτοῦ λέγεται θεοφόρος, ὡς φέρουσα τόν Θεόν Λόγον καθ' ἕνωσιν ἀδιάστατον, αὐτοῦ καί σάρξ καί λεγομένη ὑπάρχουσα κυρίως καί κατά ἀλήθειαν;","english":"From this, then, it is made clear that they are self-determining, acquiring the virtues by habit. Ammonius of Adrianople sets this forth more fully in his discourses written against Origen, in his work On the Resurrection. \"Most high\": why are they called thrones?\n\n\"Footstool\": instead of \"the base toward the lowly.\" Note what the purpose of every hierarchy is.\n\n\"Abasement\": he indicates that the thrones are a certain highest nature, ranked immediately after God by him, paying no attention to material things, as is signified by their having nothing of a footstool abasement—that is, yielding—and of a downward inclination, but rather the upward-moving toward God, attending in an upward-tending manner. And well did he add \"supramundanely,\" instead of \"incorporeally and immaterially and intelligibly,\" that is, \"intellectually\"; for lest you suppose the ascent to be a bodily journey, he added \"immaterially.\"\n\n\"God-bearing\": note that he also called the order of the holy thrones \"god-bearing,\" as bearing God, who rests upon them intelligibly. Observe, then, since the blessed Basil of Cappadocia called the flesh \"god-bearing,\" one must consider how this is said. But the flesh of the Lord himself is united to God the Word himself in essence and in person, wherefore he is also said by the Fathers to bear flesh and to have put on flesh; what absurdity, then, if his flesh too is called god-bearing, as bearing God the Word in an inseparable union, since it is both called and truly is his flesh in the proper sense?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Οὗτοι δέ κατά χάριν ἔχοντες ἐν ἑαυτοῖς τόν Θεόν ἀρρήτῳ τε λόγῳ καί ἀνεννοήτῳ τῇ διανοίᾳ θεοφόροι (α'.) καί αὐτοί διά τοῦτο λέγονται, ὅτι πρώτως μετέχουσιν αἱ πρῶται δυνάμεις τοῦ Θεοῦ, καί οὕτω μεταδιδόασι ταῖς ὑποδεεστέραις τήν γενομένην εἰς αὐτάς ἔλλαμψιν.\n\n§ 2. β'. Ταῖς πρώταις: Οὕτω τήν καθ' ὑπέρβασιν ἀνάγνωσιν νοητέον· ταῖς πρώταις οὐσίαις οἰκείαν οἰητέον εἶναι ἱεραρχίαν τήν ὁμοειδῆ αὐταῖς κατά πάντα, τά δέ λοιπά διά μέσου.\n\n( Ἀοράτου: Σημείωσαι, ὅτι πάσης ἀοράτου καί ὁρατῆς δυνάμεως μείζους εἰσίν αἱ πρῶται τρεῖς αὗται τάξεις. γ'. Γεγονυίας: Τουτέστι κτιστῆς.\n\nΦαντασιῶν: Ὅτι πάσης φαντασίας προσύλου ἀνεπίδεκτοί εἰσι καί ἀμιγεῖς πάσης ὑφέσεως, ὅτι οὐ μόνον αἱ θεῖαι δυνάμεις αὐταί κηλίδων καί μολυσμῶν ἠλευθέρωνται, ἀλλά καί πάσης ἐλαττώσεως καί τήν ἐπί τά χείρω μείωσιν οὐδ' ὅλως εἰδυῖαι. Τοῦτο δέ νόησον, οὐχ ὅτι κατά φύσιν ἄτρεπτοί εἰσιν, ἀλλ' ὅτι, αὐτοπροαίρετοι οὖσαι διά τῆς εἰς τό ἀγαθόν ἄγαν ἐφέσεως, ἐπί τό Θεῖον ρέψασαι ἔμειναν οὕτως, ἕξιν ὥσπερ ἔχουσαι τό ἀμετακίνητον. Μόνος γάρ κατά φύσιν ἄτρεπτος ὁ Θεός, αὗται δέ, εἰ οὕτως ἐδημιουργήθησαν, οὐκ ἄν ἐξέπιπτεν ὁ διάβολος. Ἀλλά καί αὗται πᾶσαι μιᾶς καί ἴσης τάξεως· τό γάρ ἐκ φύσεως ἀγαθόν ὑπόβασιν οὐκ ἔχει.","english":"These, having God within themselves by grace, and being bearers of God in an ineffable word and a thought beyond understanding, are themselves for this reason called bearers of God, because the first powers partake first of God, and thus impart to the lesser ones the illumination that came upon them.\n\n§ 2. To the first: The reading according to transcendence must be understood thus: one must consider that the hierarchy homogeneous with them in all respects belongs to the first essences, while the rest are through the intermediate.\n\n(Of the Invisible: Note that these first three orders are greater than every invisible and visible power. Having come to be: That is, created.\n\nOf phantasies: That they are incapable of receiving any phantasy involving matter and are unmixed with any diminution, because not only are the divine powers themselves freed from stains and defilements, but they are also free from all deficiency and do not know at all any lessening toward the worse. Understand this, however, not that they are immutable by nature, but that, being self-determining, through their exceedingly great longing for the good they inclined toward the divine and so remained, having as it were a habit of immovability. For God alone is immutable by nature; but these, if they had been created thus, the devil would not have fallen. But all these too are of one and equal rank; for the good that is from nature has no step downward.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"δ'. Ταυτοκινήτου: Ταυτοκίνητόν φησιν ὁ ἅγιος οὗτος εἶναι τήν κίνησιν αὐτῶν, ὠς ἀπαράλλακτον καί ἀμετάβολον, ὡσαύτως δέ ἔχουσαν. Κινήσεις δέ εἰσιν ἐπ' αὐτῶν αἱ ἄπαυστοι περί τάς νοήσεις ἐνέργειαι· νόες γάρ εἰσιν ἀσίγητοι. Καί σημείωσαι τό κατά τό φιλοθέως ἄτρεπτον, καί ἀνάγνωθι τό τέταρτον κεφάλαιον τοῦ Περί θείων ὀνομάτων λόγου, καί τό ὄγδοον κεφάλαιον τοῦ παρόντος λόγου. ε'. Θεωρητικάς: Σημείωσαι πῶς λέγονται θεωρητικαί αἱ ἅγιαι τάξεις αὗται, καί ὅτι οὐ διά συμβόλων ἤ θεωρημάτων τῆς Γραφῆς τήν θεογνωσίαν κτῶνται, ὡς ἡμεῖς.\n\nστ'. Νοερῶν θεωρούς: Θεωροί λέγονται οἱ τῶν μυστηρίων ἐπόπται· ταῦτα δέ τοῖς ἁγίοις διά τῶν συμβολικῶς λεγομένων περί Θεοῦ αἰσθητῶν ἐκκαλύπτονται, ὅπερ ἐπί τῶν ἄνω δυνάμεων οὐκ ἔστιν ἐννοεῖν. Θεωρίας: Σημείωσαι τήν εἰρημένην τριφανῆ θεωρίαν ἀντί τοῦ τρισυπόστατον μίαν θεότητα.\n\n( Ἰησοῦ: Ἰησοῦ κοινωνίαν τήν μετοχήν τῆς δόξης καί τῆς ἀρρήτου λαμπρότητος τοῦ σώματος τοῦ Χριστοῦ λέγει· μετά σαρκός γάρ συνεδρεύει τῷ Πατρί. Ἐν εἰκόσι: Τό δέ εἰρημένον ἐν εἰκόσιν ἀποτυποῦσι τήν ὁμοίωσιν, δέον εἰπεῖν ἀποτυπούσαις, μηδείς ὑπολάβοι σόλοικον, ὡς ἀγνοήσαντος τοῦ μεγάλου Διονυσίου, ἀλλ' ἀκριβῶς ἴστω, ὅτι καί τοῦτο ὡς τῷ ὄντι Ἀθηναῖος καί λίαν Ἀττικός οὕτω φησίν. Ἀττικῶν γάρ ἐστι τό μετοχάς ἀρσενικάς θηλυκοῖς συντάττειν, ὡς καί Ὅμηρος ποιεῖ τήν Ἴριν ἐκ Διός λέγουσαν πρός τήν Ἥραν καί τήν Ἀθηνᾶν· Οὐκ ἔτ' ἐφ' ὑμετέρων ὀχέων πληγέντε κεραυνῷ. Ἄψ ἐς Ὄλυμπον ἵκεσθον.","english":"4. Self-moved: This saint says that their motion is self-moved, as being unalterable and immutable, and likewise having it so. And the motions in them are the ceaseless activities concerning thoughts; for they are unceasing intellects. And note the immutability according to godly love, and read the fourth chapter of the discourse On the Divine Names, and the eighth chapter of the present discourse. 5. Contemplative: Note how these holy orders are called contemplative, and that they do not acquire the knowledge of God through symbols or speculations of Scripture, as we do.\n\n6. Beholders of things intelligible: Beholders are those who oversee the mysteries; and these things are revealed to the saints through the sensible things said symbolically about God, which it is not possible to conceive in the case of the powers above. Contemplations: Note the threefold contemplation mentioned, instead of the one Godhead in three persons.\n\n(Of Jesus: He calls communion with Jesus the participation in the glory and the ineffable splendor of the body of Christ; for with the flesh he sits with the Father. In images: But the phrase \"in images,\" they stamp the likeness, though it ought to be said \"stamping,\" let no one suppose it a solecism, as though the great Dionysius were ignorant, but let him know precisely that this too he says as one truly Athenian and very Attic. For it is characteristic of Attic writers to join masculine participles with feminine nouns, as Homer also does when Iris says from Zeus to Hera and Athena: No longer on your chariots, struck by the thunderbolt, did you two come back to Olympus.)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"Ἔδει γάρ ἀντί τοῦ πληγέντε, ἀρσενικοῦ ὄντος δυϊκοῦ, εἰπεῖν πληγείσα, δυϊκόν θηλυκόν. Καί τοῦτό φασι καί κωμικοί, θηλυκόν ἀντ' οὐδετέρου, ὡς ἀρσενικόν κατά θηλυκόν, καί Πλάτων καί Εὐριπίδης ἐν Βάκχαις· Διανεύων δρομάσι βλεφάροις, Τό βλέφαρον γάρ δρομάς οὐκ ἄν τις εἴποι. Καί ἐν Ὀρέστη· Μανιάσι λυσσήμασι.\n\nΘεουργικήν: Σημείωσαι, ὅτι ἡ πρός τόν Κύριον Ἰησοῦν ὁμοίωσις θεουργική ἐστι, τουτέστιν ἐργάζεται θεούς τούς ὁμοιουμένους· καί πῶς ἀμέσως καί δίχα συμβόλων αἱ τάξεις αὗται ὁμοιοῦνται Χριστῷ, παρ' αὐτοῦ τοῦτο λαβοῦσαι. Πρωτουργῷ: Σημείωσαι, ὅτι καί πρωτόκτιστοί εἰσι δυνάμεις ( αὗται, καί τάς ἀρετάς τοῦ Κυρίου Ἰησοῦ Χριστοῦ ὡς δυνάμεις αὗται ἔχουσι. Τετελεσμένας δέ: Σημείωσαι, πῶς λέγονται τετελεσμέναι αἱ θεῖαι δυνάμεις αὗται.\n\nἈναλυτικήν: Τήν τῶν ποικιλιῶν ἐπιστήμην φησί τήν ἑρμηνευτικήν καί σαφηνιστικήν ἐξήγησιν τῆς περιπεπλεγμένης ἱερᾶς παραδόσεως, ἦς δέονται καί αἱ ὑφειμέναι τάξεις, ὡς ἐφεξῆς φησι, πολλῷ δέ πλέον ἄνθρωποι· δίχα γάρ ἐξηγήσεων ἀναλυουσῶν τήν πολυποίκιλον σοφίαν τῶν ἁγίων θεωρημάτων οὐ δυνατόν αὐτά νοῆσαι, οὔτε ἡμᾶς, οὔτε τά ὑπερβεβηκότα τάς πρώτας τρεῖς τάξεις. Ὅθεν φησίν, ὡς τῶν μέν ὑποβεβηκυιῶν τάξεων ἑκάστη ἡ πρώτη ἱεραρχεῖ μόνον καί οὐκ ἄλλη δύναμις, τῆς δέ τῶν ἀνωτάτω τούτων διακόσμων ἱεραρχίας ὁ Θεός ἱεραρχεῖ μόνος, καί οὐκ ἄλλη δύναμις.","english":"For it was necessary to say \"struck\" in the feminine dual instead of \"struck\" in the masculine dual, since the masculine is dual. And this, they say, the comic poets also do, using the feminine for the neuter, as the masculine for the feminine—both Plato and Euripides in the Bacchae: \"Flashing with running eyelids\"; for one would not call the eyelid \"running.\" And in the Orestes: \"With maddening rabid fits.\"\n\nNote on \"god-working\": that the likeness to the Lord Jesus is god-working, that is, it works gods of those who are made like; and how these orders are made like Christ directly and without symbols, having received this from Him Himself. Note on \"first-working\": that these powers are also first-created, and they possess the virtues of the Lord Jesus Christ as powers. Note on \"perfected\": how these divine powers are said to be perfected.\n\n\"Analytic\": he means the science of varieties, the interpretive and clarifying explanation of the intricate sacred tradition, which even the subordinate orders need, as he says next, and much more so humans; for without explanations that analyze the manifold wisdom of the holy contemplations, it is not possible to understand them, neither for us nor for those that have surpassed the first three orders. Hence he says that of the subordinate orders, the first of each hierarchizes only, and no other power does; but over the hierarchy of these highest orders, God alone hierarchizes, and no other power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"Ἱεραρχούμεναι: Τουτέστι μυσταγωγούμεναι. Τοῦτο γοῦν: Ἀποδείξεις γραφικαί τῶν εἰρημένων. § 3. Ἐκδιδάσκεσθαι: Σημείωσαι τό ἐκδιδάσκεσθαι· δηλοῖ γάρ μή κατά φύσιν εἶναι αὐτάς τοιαύτας.\n\nΤάς δέ πασῶν ὑψηλοτέρας: Ἐπειδή γάρ πασῶν ἀνώτεραί εἰσι καί οὐδέν ἔχουσι τό ὑπέρτερον, ὅσον εἰς ἑτέρας δυνάμεις, εἰκότως ὑπ' αὐτοῦ τοῦ Θεοῦ μόνου πρῶται ὡς ἀνώτεραι μυοῦνται τήν θείαν γνῶσιν. Εἰς οὐρανούς: Σημείωσαι κατά Βασιλειανῶν, ἤτοι Νεστοριανῶν, ὅτι ὁ ἀναληφθείς καθ' ὅ ἄνθρωπος Ἰησοῦς Χριστός, αὐτός ἐστιν ὁ Κύριος τῶν νοητῶν πάντων καί βασιλεύς τῆς δόξης, ὡς μυούμενοι μανθάνουσι παρά τῶν λεγόντων, «ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν”, καί πυνθανόμενοι, «τίς ἐστιν οὗτος ὁ Βασιλεύς τῆς δόξης;”, καί αὖθις ἀκούοντες, «Κύριος τῶν δυνάμεων» ( καί τά ἑξῆς. Κατά δέ Ἀκεφάλων καί Εὐτυχιανιστῶν, ὅτι, κἄν Κύριος δυνάμεων, ἀλλ’ οὖν σάρξ καί σαφής ἄνθρωπος, ὡς καί πρός τό ξένον ἐκπλήττεσθαι τάς ἑξῆς ἀρχάς.\n\nΘεουργίας: Καλῶς θεουργίαν ἐκάλεσε τήν ὑπέρ ἡμῶν οἰκονομίαν· Θεοῦ γάρ ἦν ὡς ἀληθῶς ἔργα πάντα τά κατά οἰκονομίαν τοῦ Κυρίου· ὁ τόκος ὁ ἅγιος καί ἰάσεις, τά ἐπί τῷ πάθει σημεῖα καί ἡ ἀνάστασις. Ἐγώ γάρ φημι: Τά δέ, «ἐγώ γάρ διαλέγομαι δικαιοσύνην καί κρίσιν σωτηρίου», Ἠσαΐου εἰσί· καί ὅρα πῶς ταῦτα νενόηκεν. Ἄγαμαι δέ: Τό ρητόν οὕτω συνθετέον· θαυμάζω πῶς αἱ πρῶται ὡς μέσαι τῶν θεαρχικῶν ἐλλάμψεων εὐλαβῶς ἐφίενται.","english":"Being hierarchically ordered: That is, being initiated. This, then: Scriptural proofs of what has been said. § 3. To be taught thoroughly: Note \"to be taught thoroughly,\" for it shows that they are not such by nature.\n\nBut the ones higher than all: For since they are above all and have nothing superior to them, as far as other powers are concerned, reasonably they alone are first initiated into divine knowledge by God himself, as being higher. Into the heavens: Note against the Basilians, that is the Nestorians, that Jesus Christ, taken up as man, is himself the Lord of all things intelligible and the King of glory, as those being initiated learn from those who say, \"Lift up your gates, you rulers,\" and who ask, \"Who is this King of glory?\" and again hear, \"The Lord of hosts\" and what follows. And against the Acephali and Eutychianists, that, even if he is Lord of hosts, yet he is flesh and manifest man, so that the next principalities are astonished at the strange thing.\n\nDivine workings: He rightly called the economy for our sake \"divine working,\" for all the things done in the economy of the Lord were truly works of God: the holy birth and healings, the signs at the passion, and the resurrection. For I say: But the words, \"For I speak of righteousness and judgment of salvation,\" are Isaiah's; and observe how he has understood these things. And I marvel: The saying must be composed thus: I marvel how the first ones, as those in the middle, reverently aspire to the divine illuminations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"Μεσοπετεῖς: Μεσοπετεῖς ἔφη, ὡς μή πρός τό ἄκρον τοῦ ὕψους ἀνιπταμένας, ἀλλά τοῦ μέσου ἐφικνουμένας· τό δέ διαπορεῖν σημαίνει τό λέγειν, «τίς οὗτος ὁ παραγενόμενος ἐξ Ἐδώμ;».\n\nἘρωτῶσιν: Ὅρα μετά πόσου φόβου καί εὐλαβείας αἱ πασῶν ἀνώταται τάξεις, ὡς μέσαι, καί οὐχί πρώτισται, ἐρωτῶσιν ἀλλήλας, πρῶτον τά παρά τῷ Ἠσαΐα, «τίς οὗτος ὁ παραγενόμενος ἐξ Ἐδώμ; ἐρύθημα ἱματίων αὐτοῦ ἐκ Βοσόρ», καί τότε, ὥσπερ ἐπιτρεπόμεναι παρά Θεοῦ, πρός αὐτόν λέγουσι· «Διά τί σου ἐρυθρά τά ἱμάτια;».\n\nΠαναγεστάτης καθάρσεως: Σημείωσαι πῶς φησι καθαίρεσθαι καί φωτίζεσθαι καί τελεσιουργεῖσθαι τάς θείας τάξεις.\n\nΤῆς καθάρσεως: Σημείωσαι τίς ἡ κάθαρσις ἐπί τῶν νοῶν, καί τίς ἡ ἄγνοια. Ἀπλέτου φωτός: Ἄπλετον τό μέγα καί πολύ. Τελεσιουργεῖται: Σημείωσαι πῶς καθαίρονται καί φωτίζονται καί τελεσιουργοῦνται αἱ θεῖαι τάξεις αὗται.\n\n( Καθ' ἕξιν: Καθ' ἕξιν ἐπιστήμη ἐστίν ἡ ἔμμονος καί ἀναπόβλητος τῆς ἐλλαμφθείσης γνώσεως κατάληψις.","english":"Mid-heaven: He called them \"mid-heaven,\" as not flying up to the very summit of height, but reaching the middle; and \"to question\" means to say, \"Who is this that comes from Edom?\"\n\nThey ask: Observe with how much fear and reverence the highest of all orders, as being middle and not first, ask one another, first the things in Isaiah, \"Who is this that comes from Edom, his garments red from Bozrah?\" and then, as if permitted by God, they say to him: \"Why are your garments red?\"\n\nOf all-holy purification: Note how he says that the divine orders are purified and illuminated and perfected.\n\nOf the purification: Note what the purification is in the case of the intellects, and what the ignorance is. Of boundless light: \"Boundless\" means great and much. It is perfected: Note how these divine orders are purified and illuminated and perfected.\n\nBy habit: By habit knowledge is the abiding and irremovable apprehension of the illumined knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"Ἡ κύκλῳ: Ἐπειδή καί ἐστηκυίας καί κύκλῳ Θεοῦ περιχορευούσας ἀμέσως τάς πρώτας ταύτας ταξιαρχίας φησί, σαφηνιστέον, πῶς καί ἑστᾶσι καί κινοῦνται, καθάπερ ἐν χορείᾳ κύκλῳ τοῦ Θεοῦ. Καί τέως μέν ἐξ Ἠσαΐου τήν ἀφορμήν εἴληφεν, ὅς λέγει, «καί σεραφίμ εἱστήκει κύκλῳ αὐτοῦ· ἕξ πτέρυγας τῷ ἑνί», καί τά ἑξῆς· ἐπάγει δέ, «καί ταῖς δυσίν ἐπέταντο»· πῶς γάρ ἑστῶτα περιεπέταντο κύκλῳ; Καί νοητέον οὗτως· πᾶς νοῦς ἐκ τοῦ πάντων αἰτίου Θεοῦ ἐκλάμψας, ἐπειδή ἀπό τοῦ δημιουργήσαντος ἐξέλαμψε, λέγεται περί αὐτόν ὡς περί κέντρον κινεῖσθαι, τῆς κινήσεως οὐ τοπικῆς τινος οὔσης, ἀλλά νοερᾶς καί ζώσης· ἔστι δέ νοῦ κύκλῳ κίνησις τοιαύτη· πᾶν τό νοοῦν ἤ νοῦς ὤν νοεῖ, ἤ ὡς μετέχον νοῦ. Ὁ μέν νοῦς ὤν, πρώτως νοεῖ, τό δέ μετέχον νοῦ δευτέρως νοεῖ· κατά τοῦτο μέν οὖν, καθ' ὅ νοῦς ὤν νοεῖ, κινεῖσθαι λέγοιτο ἄν· κυκλική δέ ἐπινοεῖται ἡ κίνησις αὔτη καθ' ὅ ἀνακάμπτων καί περί αὐτόν γινόμενος, οὕτος ἑαυτόν νοήσει καί τόν πρό αὐτοῦ, ἐξ οὗ ἐξέλαμψεν, ὡς οὖν ἐκ Θεοῦ βουληθέντος προβληθείς, περί αὐτόν, ἀντί τοῦ περί τήν Θεοῦ ἔφεσιν καί ἀγάπην, ὡς περί κέντρον, ἔσται· οὐ γάρ ἑνοῦνται τά δεύτερα τοῖς πρό αὐτῶν, ἀλλά χορείᾳ τινί τό γινόμενον ἔοικε· τά γάρ γεννώμενα εἶναι ἐν τῷ οἰκείῳ ἐφιέμενα, τόν γεννῶντα περιαθρεῖ· τό οὖν τῇ νοήσει πρός τά πρό αὐτοῦ ἐπεστραμμένον, κυκλικῆς κινήσεως ἔννοιαν εἰσάγει.","english":"Encircling\": Since he says that these first ranks of angels stand and dance in a circle immediately around God, it must be clarified how they both stand and move, as in a dance in a circle around God. And for the present he has taken his starting point from Isaiah, who says, \"And seraphim stood around him; six wings to each one,\" and so on; and he adds, \"and with two they flew.\" For how could those who stood be flying around in a circle? And it must be understood thus: every intellect that has shone forth from God, the cause of all things, since it shone forth from the one who created it, is said to move around him as around a center, this motion being not spatial but intellectual and living. And the circular motion of an intellect is of this kind: everything that understands either understands as being an intellect, or as partaking of intellect. The one that is an intellect understands primarily, while that which partakes of intellect understands secondarily. In this respect, then, insofar as it understands as being an intellect, it may be said to move; and this motion is conceived as circular insofar as, turning back and coming to be around itself, it will thus understand itself and the one before it, from whom it shone forth. As therefore it was projected by God's will, it will be around him—that is, around the desire and love of God—as around a center. For secondary things are not united to those before them, but what comes to be resembles a kind of dance; for begotten things, desiring to be in their own proper place, look intently around the one who begets them. That which is turned by understanding toward those before it introduces the notion of circular motion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"( Ἐπειδή οὖν πανταχοῦ ἐστιν ὁ Θεός, αἱ πανταχοῦ αὐτῷ συνακολουθοῦσαι τῷ θέλειν αὐτόν νοεῖν ἀεί, ἐπί τούτῳ ἀγάλλονται καί περιχορεύουσιν, ὥσπερ τῇ εὐφροσύνῃ. Λέγεται οὖν νοῦς ἐν ἑαυτῷ εἶναι καί πρός ἑαυτόν σπεύδειν· ὁ οὖν ἐν ἑαυτῷ ἐστι, καί δηλοῖ ἀθανασίαν, στάσιν ἔχει· κατά γάρ τό εἶναι, ὅ ἐστιν ἀθανάτως εἶναι, ἑστάναι νοεῖται· κατά δέ τό πρός ἑαυτόν σπεύδειν, κινεῖται μή βουλόμενος διαχεῖσθαί πως εἰς τάς ἔξωθεν αὐτοῦ καί προσύλους νοήσεις. Κατά μέν οὖν τό ταυτοκίνητον οὐχ ἕστηκεν, ἀλλά κινεῖται, κατά δέ τήν οὐσίαν ἀεί ὡσαύτως ἔχουσαν στάσιν, ἀλλ’ οὐ κίνησιν ἔχει. Ἔστι τοίνυν καί κατά φύσιν ἑκάστῳ τῶν νοῶν ὁρμή, ἡ πρός Θεόν ἔφεσις καί ἡ περί αὐτόν, ὡς περί κέντρον\n\nκυκλική χορεία, ὡς ἡ τοῦ κύκλου περί τό σημεῖον, ἤτοι κέντρον, ἀφ' οὗ συνέστη· καί γάρ καί κατά φυσικήν ἀνάγκην ἕκαστον τῶν ὄντων τήν περί τόν Θεόν χορεύει χορείαν, τῷ εἶναι ἐφιέμενον τοῦ εἶναι. Οὕτως οὖν περί τῶν πάντων βασιλέα πάντα ἐστί, καί ἐκείνου ἕνεκα πάντα καί ἐκεῖνο ἁπάντων καλῶν αἴτιον. Ὅ δέ εἶπεν ἀμέσως τά πρῶτα περί Θεόν χορεύειν, ὡς μή ἔχοντά τι πρό αὐτοῦ δηλοῖ, ὅτι τά δεύτερα καί τά τρίτα, τουτέστι τά αἰσθητά, διά μέσων τῶν πρό αὐτῶν περί τόν Θεόν, ὡς εἴρηται, ἀναλόγως χορεύει.","english":"Since God is everywhere, those who follow him everywhere and always understand his will rejoice in this and dance in a circle around him, as it were, in gladness. It is said, then, that the mind is in itself and hastens toward itself; what is in itself also reveals immortality and has stability. For in respect of being—that is, of being immortally—it is understood to stand; but in respect of hastening toward itself, it is moved, not wishing to be dispersed in any way into thoughts outside itself and material. In respect of being self-moved, then, it does not stand but is moved; in respect of its essence, which always remains the same, it has stability, not motion. There is, then, by nature in each of the minds an impulse, the striving toward God and the circular dance around him as around a center, like the circle's relation to the point—that is, the center—from which it was constituted. For each of beings, by natural necessity, dances the dance around God, desiring being by virtue of its being. In this way, then, all things are around the King of all, and all things are for his sake, and he is the cause of all good things. But what he said—that the first ranks dance immediately around God, as having nothing before them—indicates that the second and third ranks, that is, the sensible things, dance in a corresponding way around God through the mediation of those before them, as has been said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Τά νοητά: Τά νοητά εἴδη μέν εἰσι καί ἰδιότητες ὑπάρξεων διακεκριμένων, ἐν δέ τῇ ἀσωματίᾳ, καί μή τόπου δεῖσθαι τά ἄϋλα, ἵνα χωρισθῶσιν, ὡς τά σώματα πάντα· ὅπου γάρ σῶμα καί τόπος ὁ μέλλων χωρεῖν ἀμάχως τά σώματα. Ὡς φηνή: Ταῦτα τοῦ Ἰεζεκιήλ.\n\nἘκ τοῦ τόπου αὐτοῦ. Πῶς χρή νοῆσαι τόπον ἐπί Θεοῦ, τῆς Γραφῆς ἁπανταχοῦ λεγούσης, ἀπεριόριστον εἶναι τό Θεῖον, καί τό, «οὐρανός θρόνος αὐτοῦ, ἡ δέ γῆ ὑποπόδιον τῶν ποδῶν αὐτοῦ»· ( καί πάλιν· «ἕστηκε τάς νάπας ζυγῷ καί τήν γῆν δρακί»· καί αὖθις· «ἐάν πορευθῶ εἰς τόν οὐρανόν, σύ ἐκεῖ· ἐάν δέ καταβῶ εἰς τόν ἅδην, πάρει». Ποῖον οὖν ὁ Ἰεζεκιήλ ἐπενόησε τῷ Θεῷ τόπον; Λέγομεν, ὅτι τά δοκοῦντα ἡμῖν ἄπορα ὁ Θεός τοῖς ἐξ ὅλης αὐτόν ἐπιζητοῦσι κινήσεως φωτίζει· λέγει γάρ ἡ θεία Γραφή· «ἐάν τάς ἐντολάς μου φυλάττῃ τις, ἐγώ καί ὁ Πατήρ ἐλευσόμεθα καί μονήν παρ' αὐτῷ ποιησόμεθα». Ὥστε οὖν καί αἱ νοηταί δυνάμεις, καί αἱ τῶν ἁγίων ψυχαί, καί πάντων τῶν φυλασσόντων τάς ἐντολάς, τόπος κληθεῖεν ἄν εἰκότως τοῦ Θεοῦ καί ἀνάπαυσις· καί ἀλλαχοῦ γάρ φησιν· «ἐπαναπέπαυται τό Πνεῦμά μου ἐπ' αὐτούς».","english":"The intelligible realities: The intelligible realities are forms and distinctive properties of differentiated existences, but in incorporeality, and the incorporeal do not need a place in order to be separated, as all bodies do; for where there is a body, there is also the place that is going to contain bodies without conflict. As a lamp: These things are from Ezekiel.\n\nFrom his place. How should one understand place in relation to God, when Scripture everywhere says that the Divine is unbounded, and that \"heaven is his throne, and the earth a footstool for his feet\"; and again: \"he has set the valleys in a balance and the earth in a handful\"; and again: \"if I go up to heaven, you are there; if I go down to Hades, you are present.\" What place, then, did Ezekiel conceive for God? We say that God illuminates the things that seem perplexing to us for those who seek him with wholehearted movement; for the divine Scripture says: \"if anyone keeps my commandments, I and the Father will come and make our dwelling with him.\" So then both the intelligible powers and the souls of the saints and of all who keep the commandments might reasonably be called the place of God and his rest; for elsewhere it says: \"my Spirit has rested upon them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Ἐν τοῖς περί τῶν θείων ὕμνων: Σημείωσαι ὅτι καί ἄλλο σύνταγμα αὐτῷ Περί θείων ὕμνων πεπόνηται.\n\nΟἱ θεῖοι τόποι: Τίς ὁ τοῦ Θεοῦ τόπος.\n\nΤόποι τῆς θεαρχικῆς: Τό εἰρημένον, «ποῖον οἶκον οἰκοδομήσετέ μοι, λέγει Κύριος, ἤ τίς τόπος τῆς καταπαύσεώς μου», δηλοῖ μή λέγεσθαι περί αἰσθητοῦ τινος, ἀλλά περί τῶν θείων τούτων νοῶν· ἤ καί οὕτως· ἡβουλήθη ὁ Θεός σημᾶναι, ὅτι ἀπερίγραπτον τό Θεῖον. Καί ἅλλως· ὅτι ἐν αὐτοῖς τοῖς ἀκούουσιν οὐκ ἦν τῷ Θεῷ τόπος καταπαύσεως διά τήν ἀπιστίαν αὐτῶν, ὥς φησιν ἐν Εὐαγγελίοις ὁ Κύριος· «ὁ δέ Υἱός τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τήν κεφαλήν κλίνῃ». Μονάς ἐστι: Οὐ μόνον, φησιν, ὁ τρισάγιος ὕμνος δηλοῖ καί ἡ ἐκ τοῦ τόπου αὐτοῦ τόν Θεόν δοξολογοῦσα φωνή, τό μεταδεδόσθαι καί ταῖς ὑφειμέναις τάξεσι γινώσκειν καί ὑμνεῖν τόν Θεόν, ἀλλά καί ἕτερόν τι σημαίνει πρός τούτοις· τοῦτο δέ δηλοῖ τό ρητόν τό λέγον· καί μήν καί ἑνάδα καί μονάδα τρισυπόστατον ( λέγομεν εἶναι τόν Θεόν καί προνοεῖν ἁπάντων, ἀπό τῶν πρώτων καί μέχρι τῶν ἐσχάτων τῆς γῆς περιδεδραγμένον ἁπάντων ἀσχέτως, τουτέστιν οὐ σωματικῇ κατέχοντα, ἀλλά θεϊκῇ προνοίᾳ ὑπερουσίως. Ὅτι δέ ἐστιν ἑνάς καί μονάς, καί Εὐάγριος ὁ ἀνόσιος ἐν τῇ δευτέρᾳ ἑκατοντάδι κεφαλαίῳ τρίτῳ φησί τοῦτο· 'Αὐτός ἐστι μονάς, ἐπειδή τό Θεῖον ἁπλοῦν καί ἀδιαίρετόν ἐστι· τούτου χάριν μονάς· καί μονάς γάρ ἀριθμητικῶς εἰπεῖν, ἁπλῆ καί ἀσύνθετός ἐστιν· ἑνάς δέ διά τοῦτο, ἐπειδή καί πρός ἑαυτήν ἥνωται ἡ ἁγία Τριάς φυσικῶς, καί ἑνοῖ πάντας τούς αὐτῆ πλησιάζοντας κατά τό εἰρημένον ἐν τῷ Εὐαγγελίῳ, «ἵνα ὦσιν αὐτοί ἕν, ὥσπερ καί ἡμεῖς ἕν ἐσμεν».","english":"In the chapters on the Divine Hymns: Note that another treatise of his, On the Divine Hymns, has also been composed.\n\nThe divine places: What is the place of God.\n\nPlaces of the divine rule: The saying, \"What house will you build for me, says the Lord, or what is the place of my rest,\" shows that this is not said about something perceptible, but about these divine meanings; or also thus: God wished to signify that the Divine is uncircumscribed. And otherwise: that in the very ones who hear there was no place of rest for God because of their unbelief, as the Lord says in the Gospels: \"But the Son of Man has nowhere to lay his head.\" It is a unit: Not only, he says, does the thrice-holy hymn and the voice from his place glorifying God declare that it has been granted also to the lower orders to know and hymn God, but it signifies something else besides these things; and the text declares this which says: and indeed we say that God is a three-personed henad and monad, and that he provides for all things, having grasped all things without holding from the first even to the last of the earth, that is, not holding them by a bodily grasp, but by divine providence superessentially. And that he is a henad and monad, Evagrius the impious also says this in the second century, third chapter: He is a monad, since the Divine is simple and indivisible; for this reason a monad; for a monad, to speak arithmetically, is simple and incomposite; and a henad for this reason, since the Holy Trinity is naturally united to itself, and unites all who draw near to it, according to what is said in the Gospel, \"that they may be one, just as we are one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Ἀσχέτῳ: Ἄσχετον συνοχήν λέγει τήν ἐξῃρημένην πάντῃ καί ἀσυναφῆ πρός τά συνεχόμενα πρόνοιαν τοῦ Θεοῦ καί περικράτησιν. ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Η'\n\nΔυνατά: Ἰσχυρότατα.\n\nἘπωνυμίας: Ὅτι ἡ ἐπωνυμία αὐτῶν σημαίνει, τίς ἡ ἰδιότης αὐτῶν. Μέση τριαδική τάξις Κυριότητες, Δυνάμεις, Ἐξουσίαι Ἀδούλωτον: Ὅτι πᾶσα νοητή δύναμις ἀμειλίκτως πρός τό χεῖρον ἔχει. § 2. Ὡς ἀμείλικτον κυριότητα: Ἐνταῦθα σφάλματι τῶν ἑλληνικῶν φιλοσόφων εὐσεβῶς ἐπισκώπτει, οἵτινες ἰδικάς τρεῖς δυνάμεις τινάς ἀμειλίκτους προσηγόρευσαν, προελθούσας εἰς ὕπαρξιν ἔκ τινων πρό αὐτῶν ἑτέρων τριῶν δυνάμεων· οὐ μήν ἐκ Θεοῦ φῶτα, δημιουργηθείσας ἰδικῶς. Καί φασιν εἶναι τούς ἀμειλίκτους τούτους ὑποπεζίους τῶν προβαλλομένων αὐτούς ( νοητῶν δυνάμεων, ἀναστέλλοντας καί ὥσπερ ἀντιβαίνοντας καί ἐφεκτικούς τῶν πρό αὐτῶν καί ἑαυτῶν, τοῦ μή πεσεῖν εἰς ὕλην, καί ἀσθενεστέρους κατά τοῦτο τῶν προβαλλομένων ἑαυτούς, καθ' ὅ δέονται τοῦ κατέχειν εἰς τό ἄπτωτον ἑαυτούς. Ταῦτα μέν οὖν ὡς ἐν ἐπιτομῇ τά ἐκείνων· ὁ δέ μέγας Διονύσιος σοφῶς τά ἐναντία πάντα αὐτοῖς φησιν· ἐκ Θεοῦ γάρ αὐτάς δημιουργικῶς ὑποστῆναί φησιν, οὗ καί τήν ἐμφέρειαν ἔχουσιν εἰς κυριότητα, ὥσπερ καί ἡμεῖς οἱ καθ' ὁμοίωσιν κτισθέντες· αὐτούς δέ τό ἀμείλικτον κατά πάσης ὑφέσεως τῷ λόγῳ τῆς κυριότητος ἔχειν λέγει, κόπτοντας ὥσπερ καί διατέμνοντας καί οὐκ ἐῶντας κρατεῖν τήν πρός τά αἰσθητά ἐπιθυμίαν, οὐ μήν τούς πρό αὐτῶν ἀναστέλλοντας· τά δέ αἰσθητά καί σωματικά δουλοπρέπειάν φησι καί ἀνελευθερίαν καί εἰκαίαν δόξαν.","english":"Ascheton: He calls \"ascheton\" the providence and encompassing of God that is wholly transcendent and unconnected to the things it sustains. On Chapter 8.\n\nDynata: Most powerful.\n\nEponymias: That their eponymy signifies what their particular property is. The middle triadic order: Dominions, Powers, Authorities. Adouloton: That every noetic power is inexorably disposed toward the worse. § 2. As an inexorable dominion: Here he piously mocks the error of the Greek philosophers, who named certain three inexorable powers, which came into existence from certain other three powers before them—not, however, as lights from God, created in their own particular way. And they say that these inexorable ones are subordinate to the noetic powers that project them, restraining and as it were opposing and holding back those before them and themselves, so as not to fall into matter, and weaker in this respect than those that project them, insofar as they need that which holds them so as to remain unfallen. These things, then, are theirs in summary; but the great Dionysius wisely says all the opposite to them; for he says that they came to subsist from God by creation, whose likeness they also have in dominion, just as we who were created according to the likeness. And he says that they have the inexorable quality against every submission by the principle of dominion, cutting and as it were dividing and not allowing the desire for sensible things to prevail—not, however, restraining those before them. And sensible and bodily things he calls servility and illiberality and vain opinion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"'Δουλοποιίας' δέ ἀντί τοῦ 'δουλοπρεπείας', ἐπεί μή συγχωροῦσι τά ὄντως ὄντα ἐννοεῖν, ἀλλά κατάγουσιν ἐκ τῆς ἀκλινοῦς ἑδραιότητος ἐπί τήν τῶν ματαιοτήτων ὑποκατάκλισιν. Ἀνομοιότητα δέ αὖθις καλεῖ τά ὑλικά, ὡς μηδέποτε μένοντα ἐπί ταὐτότητος, ἀλλά ἀεί μεταβάλλοντα. Κυριαρχίας: Κυριαρχίαν τήν θεότητα ἔφη, ὅτι πάσης κυριότητος ἀρχή καί αἰτία καθέστηκεν.\n\nΟὐκ ἀπολείπουσιν: Σημείωσαι πῶς πανταχοῦ φησι τάς ὑπερβεβηκυίας δυνάμεις μεταδιδόναι τῶν οἰκείων ταῖς μετ' αὐτάς καί τάς δυνάμεις δυναμοῦν τάς ὑποκειμένας· ἴσμεν δέ, ὅτι καί τόν Δανιήλ γέγραπται ἄγγελος ἐνισχύων, καί ἄλλους· καί τό δή πάντων μεῖζον, καί αὐτόν τόν Κύριον ἡμῶν Ἰησοῦν Χριστόν, ἅτε καί ἄνθρωπον, ὡς ἐν τῷ κατά Λουκᾶν Εὐαγγελίῳ κεῖται. Εὐταξίαν: Πρός τῷ ἀνωτέρω κειμένῳ καί ταῦτα συντακτέον· κατά κοινοῦ γάρ τό οἶμαι δηλοῦν.\n\nἈφομοιωμένης: Ὅτι καί τῆς ἐξουσίας ὅσον αὐταῖς θεμιτόν, ( ὡς ἀγγέλοις οὖσιν, αἱ νοηταί δυνάμεις τοῖς μετ' αὐτούς μεταδιδόασι. Καθαίρεται γάρ: Πῶς καί διά τίνος καθαίρονται καί φωτίζονται καί τελεσιουργοῦνται αἱ μέσαι τάξεις· καί ὅτι ἔχει ἡ Γραφή, ὡς ἄλλος ἄλλῳ ἄγγελος διαπορθμεύει τά θεῖα σύμβολα.","english":"Douloποιίας\" instead of \"douloprepeia,\" since they do not permit the things that truly are to be understood, but drag them down from their inflexible steadfastness to the subjugation of vanities. And again he calls \"dissimilarity\" the material things, as never remaining in sameness but always changing. Dominions: he called the Godhead \"dominion,\" because it is the beginning and cause of all lordship.\n\nThey do not forsake: Note how everywhere he says that the transcendent powers impart their own things to those after them and empower the powers that are subject to them; and we know that it is written that an angel strengthened Daniel, and others; and, greater than all, even our Lord Jesus Christ himself, inasmuch as he was also man, as is set forth in the Gospel according to Luke. Good order: These things must be joined to what was said above; for I think \"to declare\" is understood in common.\n\nAssimilated: That the intellectual powers also impart of their authority as much as is lawful for them, as being angels, to those after them. For it is purified: How and through whom the middle orders are purified and illuminated and perfected; and that Scripture holds that one angel transmits the divine symbols to another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Καί διά μέσης: Ὅτι αἱ διά μέσων τελειώσεις ἀμυδρότεραι τῶν πρωτοφανῶς ὑπό Θεοῦ ἐνεργουμένων, αἵτινές εἰσι πρῶται. Τήν δι' ἄλλου λεγομένην: Κατά τά ἐν τῷ Ζαχαρίᾳ καί Δανιήλ καί Ἰεζεκιήλ τοῖς προφήταις κείμενα.\n\nἈμυδρουμένης: Ἀμυδρουμένης ἔφη, οὐ παρά τήν οἰκείαν αὑτῆς ἀτονίαν, ἀλλά τό ὑφειμένον τῶν δεχομένων· τοῦτο γάρ δηλοῖ τό εἰπεῖν 'δευτέρωσιν τελειώσεως', τουτέστι τό ἀμυδρότερον τελειοῦσθαι τά δεύτερα. Οἱ δεινοί: Σημείωσαι, ὅτι ἱερεῖς ταῦτα παραδεδώκασι τῷ μεγάλῳ Διονυσιῳ· 'αὐτοφανεῖς' δέ ἐκάλεσε τάς πρώτας θείας δυνάμεις, ἐπειδή ἀφ' ἑαυτῶν τάς θείας δέχονται ἐλλάμψεις· αἱ γάρ λοιπαί δυνάμεις οὐ δι' ἑαυτῶν τά θεῖα δέχονται δῶρα τῆς γνώσεως, ἀλλά διά τῶν ὑπερκειμένων.\n\nἹερατικῆς: Σημείωσαι, ὅτι ἱερατική παράδοσίς ἐστι τό περί τῆς τάξεως τῶν νοῶν εἰδέναι.\n\nἘλλάμψεων: Ἀπόδειξις τοῦ ρηθέντος, ὅτι τά δεύτερα παρά τῶν πρώτων μυοῦνται, ἀπό Ζαχαρίου τοῦ προφήτου.\n\nἈτιθάσσοις: Ἀνημέροις.\n\nἘκδεδωκυῖα: Περί τῶν παραδοθέντων τῷ Βαβυλωνίῳ. Τῇ παντοίᾳ: Ὅρα, ὅτι ὁ Θεός πάντα μηχανᾶται πρός τό ἐπιστρέψαι τούς πλανωμένους.","english":"Through the middle: That the perfections that come through intermediaries are dimmer than those wrought by God in the first instance, which are first. The one said to be \"through another\": According to what is set down in the prophets Zechariah, Daniel, and Ezekiel.\n\nBeing dimmed: He said \"being dimmed,\" not because of its own weakness, but because of the lowliness of those who receive it; for this is what \"a seconding of perfection\" makes clear, that is, that secondary things are perfected more dimly. The skilled: Note that priests handed these things down to the great Dionysius; and he called the first divine powers \"self-appearing,\" since they receive the divine illuminations from themselves; for the remaining powers do not receive the divine gifts of knowledge through themselves, but through those ranked above them.\n\nOf the priestly: Note that it is a priestly tradition to know about the order of the intellects.\n\nIlluminations: A proof of what was said, that secondary things are initiated by the first, from the prophet Zechariah.\n\nUntamed: Unsubdued.\n\nHaving given over: Concerning those handed over to the Babylonian. By every means: Observe that God contrives all things for the turning back of those who have gone astray.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Ἐπιεικῶς ἐπανῆγεν: Τό 'ἐπιεικῶς' ἀντί τοῦ 'φιλανθρώπως' ἤ 'πάνυ καί μεγάλως' νόησον.\n\nΚοινόν γάρ: Ὅτι κοινῷ ὀνόματι πᾶσαι αἱ δυνάμεις αἱ νοηταί ἄγγελοι λέγονται.\n\n( Ὑφειμένων: Ὑποβεβηκότων, δευτερευόντων. Προπορευόμενον. Προπορευόμενον τάχα τοῦ προφήτου· τάχα δέ πρό τοῦ τόν μείζοντα ἄγγελον ἐλθεῖν ἐπ' αὐτόν.\n\nΕἶτα πρός αὐτοῦ τήν θείαν: Τοῦτο θέλει δεῖξαι, ὀτι καί ἐν τοῖς ἀγγελικοῖς τάγμασιν οἱ πρῶτοι τοῖς δευτέροις διαγγέλλουσι τήν τοῦ Θεοῦ βουλήν. Κατακάρπως δέ ἀντί τοῦ πάνυ ἐκ τοῦ Ἰεζεκιήλ.\n\nἈποκρίνεσθαι: Καλῶς εἶπεν ὁ Κύριος ἐν τῷ προφήτῃ Ἰεζεκιήλ, ὥστε χωρισθῆναι τῶν δικαίων τούς ἁμαρτωλούς· τοῦτο γάρ καί ἐν τοῖς Εὐαγγελίοις φαίνεται πεποιηκώς, ὅτε τά πρόβατα ἐκ τῶν ἐρίφων διεμέρισεν. Ἰδού συνᾴδει καί ἐν τούτῳ ἡ Παλαιά Διαθήκη τῇ Νέᾳ.\n\nὍς τόν ποδήρη: Περί τοῦ τόν ποδήρη ἐνδεδυκότος χιτῶνα. Σημείωσαι δέ, ὅτι τῷ μέν ἀγγέλῳ τῷ τό μέν σημεῖον ἐπιθεῖναι κελευσθέντι ποδήρης ἦν χιτών καί ζώνη περί τήν ὀσφύν, σχῆμα πρέπον ἱερεῖ· τοῖς δέ ἀγγέλοις ἄλλοις πέλεκυς ἐν ταῖς χερσίν, ὅπερ δηλοῖ τιμωρητικήν τινα δύναμιν, ὡς ἐκ τούτου νοεῖν ἡμᾶς, ὅτι πρός τό μέλλον ἀποτελεῖσθαι καί τό τῶν ἀγγέλων εἶδος σχηματίζεται, ὅπερ ἐννοῆσαι ὀφείλομεν περί τῶν σεραφίμ καί χερουβίμ καί τῶν ἄλλων δυνάμεων, ὅτι πρός τήν οἰκείαν τάξιν καί τό σχῆμα ἔχουσιν· οἱ γάρ τόν τρισάγιον ὕμνον λέγοντες πολυπρόσωποι σχηματίζονται, δηλοῦντος τοῦ λόγου, ὅτι ἀσίγητός ἐστι καί πολύς ὁ αὐτῶν ὕμνος· οὕτω καί περί τῶν ἑξῆς νόησον.","english":"He brought back gently: Understand \"gently\" in place of \"philanthropically\" or \"altogether and greatly.\"\n\nFor common: That by a common name all the intellectual powers are called angels.\n\n(Of those placed below: Of those subordinate, secondary. Going before. Going before perhaps of the prophet; perhaps before the greater angel came to him.\n\nThen from him the divine: He wishes to show this, that even in the angelic orders the first announce the will of God to the second. And \"with fruit\" in place of \"altogether\" is from Ezekiel.\n\nTo answer: The Lord spoke well in the prophet Ezekiel, so that the sinners be separated from the righteous; for this is also shown to have been done in the Gospels, when he divided the sheep from the goats. Behold, in this too the Old Testament is in harmony with the New.\n\nWho the full-length: Concerning the one who has put on the full-length tunic. Note that for the angel commanded to place the mark, the tunic was full-length and a belt about the waist, a form fitting a priest; but for the other angels a battle-axe in their hands, which indicates a certain punitive power, so that from this we understand that the form of the angels is also shaped with a view to what is to be accomplished, which we ought to understand concerning the seraphim and cherubim and the other powers, that they have their form according to their own order; for those who say the thrice-holy hymn are shaped with many faces, the account indicating that their hymn is unceasing and great; so also understand concerning the things that follow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Τό σημεῖον εἰς τά μέτωπα: Σημείωσαι, ὅτι τήν θείαν προτύπωσιν ἐξ ἐκείνου προεμήνυσε, τό τούς πιστούς κατά τό μέτωπον τήν ζωοποιόν ἐπιτιθέναι σφραγῖδα καί περισώζεσθαι ἐκ τοῦ ὀλοθρευτοῦ· ἀλλά τότε μέν ἄγγελοι ἐν σχήματι ἱερέων τοῦτο ποιεῖν ἐκελεύσθησαν τοῖς ἀνευθύνοις· ἡ γάρ ζώνη καί ὁ ποδήρης χιτών τό ἱεροπρεπές τῶν ἱερέων δηλοῖ σχῆμα· νῦν δέ καί ( ἡμεῖς ἑαυτοῖς οἱ πιστοί τήν τοῦ σταυροῦ σφραγῖδα κατά τό μέτωπον ἐντυποῦντες, διαφεύγομεν τόν ἐχθρόν· ἰδού καί ἄλλη ὁμοίωσις Παλαῖας πρός τήν Νέαν. Σημείωσαι δέ, ὅτι αὐταί εἰσιν αἱ τρεῖς τριαδικαί τάξεις τῶν νοητῶν δυνάμεων· πρώτη τριάς, θρόνοι, εἶτα χερουβίμ, εἶτα σεραφίμ· δευτέρα τριάς, κυριότητες, δυνάμεις, ἐξουσίαι· αὗται καί μέσαι λέγονται· τρίτη τριάς, ἀρχαί, ἀρχάγγελοι, ἄγγελοι· κοινῷ δέ ὀνόματι πάντες ἄγγελοι. Εὐταξίας: Περί εὐταξίας τῶν δευτέρων πρός τούς ἀνωτέρους. Τόν θειότατον Γαβριήλ: Σημείωσαι, ὅτι καί ὁ Γαβριήλ οὐκ ἔστι τῶν ἀνωτέρων δυνάμεων, ἀλλά τῶν ὑφειμένων.","english":"The sign on the foreheads: Note that he foretold the divine prefiguration from that, namely that the faithful place the life-giving seal on their forehead and are preserved from the destroyer; but then angels in the form of priests were commanded to do this to the innocent; for the belt and the long robe make clear the priestly dignity of the priests' attire; but now we too, the faithful, imprinting the seal of the cross on our forehead, escape the enemy; behold, here is another likeness of the Old to the New. Note also that these are the three triadic orders of the intellectual powers: the first triad, thrones, then cherubim, then seraphim; the second triad, dominions, powers, authorities; these are also called the middle ones; the third triad, principalities, archangels, angels; and by a common name all are angels. Of good order: Concerning the good order of the second compared to the higher. The most divine Gabriel: Note that Gabriel too is not of the higher powers, but of the lower.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Ἱεραρχίας: Σημείωσαι, ὅτι μίμημα τῆς ἄνω μυστικῆς ἱεραρχίας τά ἐν τῇ Ἐκκλησίᾳ γινόμενα σήμερον· καί γάρ οἱ ἱερεῖς σφραγῖδα ἐπιτιθέασι τοῦ ζωοποιοῦ σταυροῦ τοῖς προσιοῦσι τῷ μυστηρίῳ, διά τό χωρισθῆναι αὐτούς τῶν ἀπίστων, καί ἵνα τόν ἐχθρόν διαφύγωσιν· ἄλλως τε καί τάξις φυλάττεται κατά τήν ἁγίαν Ἐκκλησίαν· ὅ γάρ ποιεῖν ἐπιτέτραπται ὁ ὑποδιάκονος, οὐ ποιοῦσιν οἱ ὑποδεέστεροι,\n\nκαί ὅ ποιεῖ ὁ πρεσβύτερος, οὐ ποιεῖ ὁ διάκονος· καί ἁπλῶς εἰπεῖν, ἕκαστος ἔχει τήν πρέπουσαν αὐτῷ λειτουργίαν· κοινῷ δέ ὀνόματι πάντες κληρικοί καί λειτουργοί καλοῦνται, ὡς καί οἱ ἄγγελοι· ἐντεῦθεν χρή νοεῖν, πῶς εἴρηται τῷ θείῳ Στεφάνῳ· «οἵτινες ἐλάβετε τόν νόμον εἰς διαταγάς ἀγγέλων, καί οὐκ ἐφυλάξετε». ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Θ' § 1. Ὑπερούσιον αὐτῆς ταξιαρχίαν: Αὐτῆς τῆς ἀρχοποιοῦ ἀρχῆς ἀναφαίνει τήν ὑπερούσιον ταξιαρχίαν αὐτή ἡ τῶν ἀρχῶν τάξις. ( § 2. Ἀρχαγγέλων: Περί τοῦ ἀρχαγγελικοῦ κόσμου, καί τί δηλοῖ. Ἱεραρχία: Σημείωσαι τό καθολικόν, ὅτι πᾶσα ἱεραρχία ἔχει πρώτας καί μέσας καί τελευταίας δυνάμεις, τουτέστιν αἱ τρεῖς τριαδικαί τάξεις. Ἁγιωτάταις: Γρ. καί ἱερωτάταις. Πῶς καί οἱ θεῖοι ἀρχάγγελοι ταῖς πρό αὐτῶν καί μετ' αὐτούς κοινωνοῦσι.","english":"On the Hierarchy: Note that what is done in the Church today is an imitation of the heavenly mystical hierarchy; for the priests place the seal of the life-giving cross upon those who come to the mystery, so that they may be separated from the unbelievers and may escape the enemy; and besides, order is preserved in the holy Church; for what the subdeacon is permitted to do, those of lower rank do not do, and what the presbyter does, the deacon does not do; and to speak simply, each has the liturgy proper to him; but by a common name all are called clergy and ministers, as also the angels. From this one must understand how it was said to the divine Stephen: \"who received the law by the dispositions of angels, and did not keep it.\" On Chapter 9 § 1. His supersubstantial order: The very order of the principalities reveals the supersubstantial order of the originating origin itself. (§ 2. Of the archangels: Concerning the archangelic world, and what it signifies. Hierarchy: Note the universal principle, that every hierarchy has first, middle, and last powers, that is, the three triadic orders. Most holy: Variant reading, and most sacred. How the divine archangels also share with those before them and those after them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"Κατά τό τελευταῖον: Ὅτι ἐσχάτη τάξις ἀγγέλων καί περικόσμιος. Ἡ τελευταια τριαδική τάξις.\n\nἈρχαί, Ἀρχάγγελοι, Ἄγγελοι.\n\nΚαί μᾶλλον πρός: Ὅτι ἡ τελευταία τάξις τῶν οὐρανίων δυνάμεων μᾶλλον ἀξία ἐστίν ἄγγελοι προσαγορεύεσθαι, ὡς πλησιάζουσα ἀνθρώποις, δι ' ἦς καί τά θεῖα μυοῦνται ἄνθρωποι.\n\nΤήν μέν γάρ ὑπερτάτην: Ὅτι ἡ πρώτη τριάς τῆς δευτέρας ἱεραρχεῖ, καί ἡ δευτέρα τῆς τρίτης· ἡ δέ τρίτη τῶν ἐν ἀνθρώποις ἱερέων, καί ἐφορῶσι τά παρ' αὐτῶν τελούμενα.\n\nΚρυφιοειδέστερον: Πῶς αἱ μέν κρυφιώτεραι, αἱ δέ ἐμφανέστεραι ἱεραρχίαι. Ταῖς ἀνθρωπείαις ἱεραρχίαις: Τίνες ἡμῶν ἱεραρχικῶς ἐφεστήκασι. Σημείωσαι τήν ἀπόδειξιν ἐκ τοῦ Δανιήλ, τουτέστιν ἐσχάτην τάξιν ἐπιστατεῖν τῆς καθ' ἡμᾶς ἱεραρχίας.\n\nΚαί μήν καί ἡ: Κατά κοινοῦ τό ἵνα ᾖ κατά τάξιν, ὡς εἶναι τήν σύνταξιν, καί μήν ἵνα κατά τάξιν ᾖ καί ἡ παρά Θεοῦ, καί τά ἑξῆς. Εἰ δέ τις φαίη: Πῶς ἀγγέλων ἀγαθῶν ἐφεστώτων τοῖς ἔθνεσι, μόνος ὁ Ἰσραήλ ἐγίνωσκε τόν Θεόν· ἕκαστον γάρ ἔθνος ( ἄγγελον ἔχει ἀποκεκληρωμένον αὐτῷ, ὡς Ἰουδαῖοι τόν Μιχαήλ, ὅν καί τῆς ἐσχάτης τάξεως τῶν ἁγίων ἀγγέλων φησίν.","english":"According to the last: That the last order of angels is also the one that encircles the world. The last triadic order.\n\nPrincipalities, Archangels, Angels.\n\nAnd rather toward: That the last order of the heavenly powers is more worthy to be called angels, as being near to humans, through which humans are also initiated into the divine mysteries.\n\nFor the highest: That the first triad exercises hierarchy over the second, and the second over the third; and the third over the priests among humans, and they oversee what is accomplished by them.\n\nIn a more hidden manner: How some hierarchies are more hidden, others more manifest. Over human hierarchies: Who among us preside hierarchically. Note the proof from Daniel, that is, that the last order presides over the hierarchy that is among us.\n\nAnd indeed also the: The \"that it may be in order\" is understood in common, so that the arrangement may be, and indeed that what is from God may also be in order, and so on. But if someone should say: How, when good angels preside over the nations, did Israel alone know God? For each nation has an angel allotted to it, as the Jews have Michael, whom he also calls of the last order of the holy angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"Ὅτι μή τάς τῶν ἀγγέλων: Οὐ παρά τήν τῶν ἐπιστατούντων ἀγγέλων αἰτίαν φησί τό τοιοῦτο, ἀλλά παρά τήν οἰκείαν αὐτεξούσιον πρός τά μή δέοντα ροπήν. Τῇ φιλαυτίᾳ: Σημείωσαι ὅτι ἕκαστος ἑαυτῷ αἴτιος καί τοῦ ἀγαθοῦ καί τοῦ κακοῦ· τό δέ φιλαυτία καί αὐθάδεια ἐκ παραλλήλου τό αὐτάρεσκον δηλοῖ. Τοῦτο δέ μαρτυρεῖται: Οὐχ ὅτι ὁ Θεός τόν Ἰσραήλ μόνον ἐξελέξατο, ἀλλ’ ὅτι ὁ Ἰσραήλ μόνος ἐβουλήθη ἕπεσθαι Θεῷ· οὕτω γάρ καί ἡ ἑρμηνεία τῆς λέξεως σημαίνει, 'νοῦς ὁρῶν τόν Θεόν'· οὕτω νοεῖν ὀφείλομεν τά ἐν τῇ ὠδῇ Μωϋσέως εἰρημένα, «ἐγενήθη μερίς Κυρίου σχοίνισμα Ἰακώβ», ὅπερ δηλοῖ τόν Ἰσραήλ· οὐχ ὁ Θεός γάρ τόν Ἰσραήλ μόνον ἀγαπᾷ, ὡς καί ὁ Ἀπόστολος πολλαχοῦ ἐδήλωσεν εἰπών, «μή οὐκ ἔστιν ὁ Θεός καί ἐθνῶν; Ναί καί ἐθνῶν, εἴπερ εἷς ὁ Θεός», ἀλλ’ ὁ Ἰσραήλ πρῶτος ἐπορεύθη ὄπισθεν Θεοῦ, ἐπεί ὕστερον ἀποστάς καί αὐτός ἀπεδιώχθη· τό γάρ αὐτεξούσιον ἔχοντες οἱ ἄνθρωποι, ὅτε θέλουσι, ποιοῦσι τόν Θεόν μεθ' ἑαυτῶν. Πεπονθέναι: Ὅτι καί ὁ Ισραήλ αὐτός ἀπέστη. Ζωήν: Ὅτι αὐτεξούσιος ὁ ἄνθρωπος.","english":"That [the phrase] \"of the angels\" [means]: He says that such a thing is not due to the cause of the angels who preside over them, but due to their own self-determining inclination toward what is not fitting. On \"self-love\": Note that each person is himself the cause of both the good and the evil; and \"self-love\" and \"self-will,\" taken in parallel, indicate self-pleasing. And this is testified: Not that God chose Israel only, but that Israel alone wished to follow God; for thus also the interpretation of the word signifies, \"a mind seeing God\"; thus we ought to understand what is said in the song of Moses, \"He became a portion of the Lord, a measured cord of Jacob,\" which signifies Israel; for God does not love Israel only, as the Apostle also showed in many places, saying, \"Is God not also of the nations? Yes, also of the nations, since God is one,\" but Israel was the first to go after God, since later, having fallen away, it too was driven away; for humans, having self-determination, when they wish, make God be with them. On \"to have suffered\": That Israel itself also fell away. On \"life\": That man is self-determining.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Ὄψεων: Ὅπερ ἐναῦθά φησιν ὁ πατήρ, τοῦτο καί ἐπί τοῦ ἡλιακοῦ φωτός γινόμενον ἔστιν ἰδεῖν, ἐπί μέν τῶν διαφανῶν ὑλῶν τήν οἰκείαν διάδοσιν\n\nποιουμένου, ἐπί δέ τῶν παχυτέρων οὐχ ὁμοίως, ἀλλ' ἤ πάντῃ ἀδιαδότως ἤ ἀμυδρῶς. Ὅπερ οὖν ἐνταῦθα τό τῆς ὕλης διάφορον ποιεῖ, τοῦτο ἐπί τῆς θείας ἐλλάμψεως ἡ ἀνισότης τῆς αὐτεξουσίου ἐργάζεται ροπῆς. Ἀνομοιότης: Τουτέστι, τῶν τοῦ νοῦ ὀφθαλμῶν ἡ παρατροπή. ( Ἤ παντελῶς ἀμέθεκτον ποιεῖ: Ὅρα πῶς φησιν ἡμᾶς αὐτούς αἰτίους εἶναι τοῦ δέξασθαι τήν ἔλλαμψιν τήν θείαν, ἤ ὀλίγον ἤ πολύ αὐτῆς δέχεσθαι, ἤ παντελῶς μηδέν αὐτῆς εἰσδέξασθαι, ὅταν πρός αὐτήν ἀντίτυποι γενώμεθα, οἱονεί σκληροί, ἤτοι λίθινοι· φησίν οὖν ἐν Εὐαγγελίοις αὐτός ὁ Κύριος· «δύναται ὁ Θεός ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ»· ὅπερ γάρ ἡμῖν σκληρόν καί ἀδύνατον, τοῦτο τῷ Θεῷ δυνατόν.\n\nἩμεῖς ἀνενεύσαμεν: Σημείωσαι, μάλιστα ἐντεῦθεν ἐπιστομίζεται τήν ἄκαιρόν τινων καί ἀδιάκριτον ἀπαιδευσίαν, οἵ τολμῶσι φάσκειν, τά θεῖα ταῦτα συγγράμματα Ἀπολλιναρίου εἶναι, μή ἐκ τῶν προσώπων ὧν μνημονεύει καταστοχαζόμενοι τῆς ἀρχαιότητος τοῦ ἀνδρός, ἀλλά ψευδεπίγραφον λέγοντες τήν Διονυσίου προσηγορίαν· μηδέ ὅτι νῦν ἐξ εἰδωλολατρῶν εἶπεν αὐτόν ἐπιστρέψαι, καίτοι Ἀπολλινάριος οὐκ ἐκ τοιούτων ἦν.","english":"Of sights: What the father says here can also be seen happening in the case of the light of the sun—it makes its own diffusion through transparent materials, but through denser ones not in the same way, but either entirely without diffusion or faintly. Therefore, what the difference of the material effects here, the inequality of the self-determining inclination effects in the case of the divine illumination. Of unlikeness: That is, the perversion of the eyes of the mind. (Or makes it entirely without participation: Observe how he says that we ourselves are the causes of receiving the divine illumination—either receiving a little or much of it, or receiving none of it at all, whenever we become resistant to it, as it were hard, that is, stony. For the Lord himself says in the Gospels: \"God is able to raise up children to Abraham from these stones\"; for what is hard and impossible for us is possible for God.\n\nWe turned away: Note, especially from this, that he silences the untimely and indiscriminate ignorance of certain people who dare to claim that these divine writings are by Apollinarius, not inferring the man's antiquity from the persons he mentions, but saying that the name of Dionysius is falsely ascribed; nor [noting] that he said he was now converted from idolatry, although Apollinarius was not from such people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"Ἐπί τό πᾶσιν ἑτοίμως: Ὅτι ὁ Θεός, φύσει ὤν ἀγαθός, ἕτοιμον ἑαυτόν τοῖς πᾶσι παρέχει εἰς τό μεταλαμβάνειν τῆς ἁγιότητος αὐτοῦ καί φωτισθῆναι τήν ψυχήν, λοιπόν τό ἐφ' ἡμῖν ζητεῖται, τό, πῶς ἐρῶμεν μετασχεῖν τῆς γνώσεως αὐτοῦ, ἵνα δειχθῇ τό αὐτεξούσιον· οὐ γάρ αἴτιος τῶν κακῶν ὁ Θεός, ὅπερ ἐστίν ὁ ἐξ αὐτοῦ χωρισμός· ἡ δέ σύνταξις αὕτη· ἐπεί ὅτι γε καί τῶν ἑτέρων ἐθνῶν οὐκ ἔκφυλοί τινες ἐπεστάτουν θεοί, μία δέ πάντων ἀρχή· καί οὕτω τἄλλα, διά μέσου· καί ὅτι καί τῶν ἄλλων ἐθνῶν μία ἀρχή τοῦ Θεοῦ ἦρχε, καί τότε διά τῶν ἰδίων ἀγγέλων ἱεραρχούντων.\n\nΜελχισεδέκ: Σημείωσαι τά περί τοῦ Μελχισεδέκ, ὡς ἱεράρχου ὄντος, καί τῇ δι' ἀγγέλων ὁδηγίᾳ τόν ὄντως ὄντα Θεόν ἐπεγνωκότος· 'ἑπομένους' δέ εἶπε διά τό αὐθαίρετον, καί οὐ κατηναγκασμένον.\n\n( § 4. Τῷ Φαραώ: Σημείωσαι, ὅτι δ' ἀγγέλων φησί τάς καθ' ὕπνους γενέσθαι ὁράσεις τῷ Φαραώ καί τῷ Ναβουχοδινόσορ, καί τάς τούτων ἐκφαντορίας, ἤγουν ἑρμηνείας.\n\nΘεράποντες: Ὁ μέν Ἰωσήφ τῶν Αἰγυπτίων, ὁ δέ Δανιήλ τῶν Βαβυλωνίων, ἀγγέλων τῶν ἐπιστατούντων τοῖς ἔθνεσι τούτοις, βουλῇ Θεοῦ ἀποκαλυπτόντων τά ὁράματα.","english":"On \"ready for all\": That God, being good by nature, offers himself ready to all to partake of his holiness and to have the soul enlightened; what remains is what is up to us—namely, how we say we partake of his knowledge, so that our free will may be shown. For God is not the cause of evils, which is separation from him. And this arrangement: since not even over the other nations did certain foreign gods preside, but there is one principle of all; and so the rest, through intermediaries; and that over the other nations too one principle of God ruled, and then through their own angels exercising hierarchical rule.\n\nMelchizedek: Note the things concerning Melchizedek, that he was a hierarch, and by the guidance through angels came to know the truly existing God; and he said \"following\" because of free choice, and not by compulsion.\n\n(§ 4. To Pharaoh: Note that he says the visions in sleep came to Pharaoh and to Nebuchadnezzar by angels, and their manifestations, that is, interpretations.\n\nServants: Joseph of the Egyptians, and Daniel of the Babylonians, the angels presiding over these nations revealing the visions by the counsel of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"Ἀποκληρωτικῶς: Σημείωσαι τήν ἑρμηνείαν τῶν ρητῶν τῆς Μωσέως ᾠδῆς· «ὅτε διεμέριζεν ὁ Ὑψιστος ἔθνη, οὕς διεμέρισεν υἱούς Ἀδάμ, ἔστησεν ὅρια ἐθνῶν κατά ἀριθμόν ἀγγέλων Θεοῦ· καί ἐγενήθη μερίς Κυρίου λαός αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ»· οὐ γάρ δεῖ, φησίν, οἴεσθαι μερίσασθαι πρός ἑτέρους θεούς ἤ ἀγγέλους τά ἕθνη· οὐ γάρ ἀποκληρωτικῶς ἔλαχε, τῷ Θεῷ μέν Ἰσραήλ, τοῖς δέ ἄλλοις ἀγγέλοις ἰδίως, ὡς μή διακονεῖν αὐτούς εἰς ἄλλο τι τῷ Θεῷ· οἷον φέρε εἰπεῖν, τόδε τό ἔθνους αὐτοῦ, ἤ οὐ σχολάζει ἑτέρῳ τινί πρός Θεόν, ὁ τοῦ ἔθνους ἄγγελος, ἀλλ ' οὐδ' ὁμοτίμως ἤ ἀντιθέτως ἔλαβεν ὁ Θεός τόδε τό ἔθνος, καί ἕκαστος τῶν ἀγγέλων ἴδιον ἔθνος, ὡς ἐν τῷ Ἠσαΐᾳ εἴρηται, ὅτι ὁ διάβολος τά πρός βορρᾶν ὄρη, τουτέστι τά ἐθνη, εἶπεν ἐν ἑαυτῷ ἔχειν καί ἐναντιοῦσθαι τῷ Θεῷ καί εἶναι ὅμοιος τῷ Ὑψίστῳ· πάντα γάρ δοῦλα τοῦ Θεοῦ καί πάντων αὑτός ἄρχει, ἀλλά τούς γινώσκοντας αὐτόν προτιμᾷ, καί διά τοῦτο καί αὐτός λέγεται αὐτῶν ἄρχειν, κἄν ἔχοιεν ἄγγελον ἐφεστῶτα, ὡς ὁ Ἰσραήλ τόν Μιχαήλ. Καί πῶς πάντων ὁ Θεός ἄρχων κατ' ἐξαίρετον τοῦ Ἰσραήλ λέγεται Θεός, καί ὁ Ἰσραήλ αὐτοῦ; Καί λέγομεν, ὅτι ὁ Θεός πάντων ( ἐστί Θεός, τῶν δέ πλησιαζόντων αὐτῷ καί αὐτόν","english":"By allotment: Note the interpretation of the words of the Song of Moses: \"When the Most High divided the nations, when he divided the sons of Adam, he set the boundaries of the nations according to the number of the angels of God; and his people Jacob became the portion of the Lord, Israel the cord of his inheritance.\" For one must not think, he says, that the nations were divided among other gods or angels; for it was not by allotment that Israel fell to God and the others to other angels individually, in such a way that they do not minister to God in anything else—for example, so to speak, that this nation is his, or that the angel of the nation does not devote himself to something else in relation to God. But neither did God receive this nation and each of the angels his own nation on equal terms or in opposition, as is said in Isaiah, that the devil said within himself that he had the mountains to the north, that is, the nations, and opposed God and was like the Most High. For all things are servants of God, and he himself rules over all, but he prefers those who know him, and for this reason he himself is also said to rule over them, even if they have an angel set over them, as Israel has Michael. And how is God said to be the ruler of all, and by way of exception the God of Israel, and Israel his? And we say that God is the God of all, but of those who draw near to him and him","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"μόνον προσκυνούντων λέγεται Θεός δικαίως· οἱ δέ λοιποί, εἴδωλα σέβοντες, ἑτέρους ποιοῦσιν ἑαυτῶν θεούς.\n\nἘγενήθη μερίς Κυρίου: Καλῶς ἑρμηνεύει τό, «ἐγένετο.μερίς Κυρίου Ἰσραήλ». Ἐχρῆν οὖν, εἴπερ ὁ Ισραήλ μόνος ἐπεγίνωσκε Θεόν, αὐτόν μόνον ὑπό τοῦ Κυρίου ἐπισκοπεῖσθαι καί τῶν ἀγγέλων αὐτοῦ· ἀλλά καί ἐν τούτῳ δείκνυται τό ἀμέτρητον καί ἀνεξιχνίαστον ἔλεος τοῦ Θεοῦ, ὅτι καί τοῖς δοκοῦσι μή εἶναι τῆς μεριδος αὐτοῦ, ἴδιον ἄγγελον προεβάλετο φύλακα τοῦ ἔθνους· «ἀνατέλλει γάρ τόν ἥλιον αὑτοῦ ἐπί δικαίους καί ἀδίκους». Καί πάλιν· «ὁ μή θέλων τόν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τό ἐπιστρέψαι καί ζῇν αὐτόν». Ἀλλ ' ἐρεῖς· Καί πῶς οἱ ἔχοντες ἀγγέλους παρά τοῦ Θεοῦ δεδομένους εἰς τό ἐπιστατεῖν καί ἡγεῖσθαι αὐτῶν, ἀπέστησαν ἀπό Θεοῦ ζῶντος καί προσεκύνησαν εἰδώλοις; Λέγομεν, ὅτι πᾶσα ἀνάγκη ἐκ τῶν εἰς Θεόν ὁρώντων ἐλήλαται καί ἀντεισήχθη τό αὐτοπροαίρετον· εἴ τις οὖν αἱρεῖται σύν Θεῷ εἶναι, φρουρεῖται ὑπό τοῦ ἀγγέλου καί τάττεται· «Κύριος» γάρ, φησί, «γινώσκει ὁδόν δικαίων»· καί πάλιν· «νεώτερος ἤμην, καί γάρ ἐγήρασα, καί οὐκ εἶδον δίκαιον ἐγκαταλελειμμένον»· εἴ τις δέ τήν ἐναντίαν αἱρεῖται, οὐκ ἀναγκάζεται ὑπό τοῦ ἀγγέλου τόδε τι ποιεῖν· οὗτος γάρ ὁ βίος καί κτηνώδης μᾶλλον, καί οὐκ αὐτοπροαίρετος. Ἀμέλει καί περί τοῦ Ἰσραήλ φησιν, ὅτι ἥμαρτε καί ἐμοσχοποίησεν· «ἐπίγνωσιν», γάρ, φησί, «Θεοῦ ἀπώσω, καί ὀπίσω τῆς καρδίας σου ἐπορεύθης», τουτέστι τό ἴδιον θέλημα προετίμησας.","english":"It is said that he is God rightly of those who worship him alone; but the rest, revering idols, make other gods for themselves.\n\nHe became the portion of the Lord: He interprets well the phrase \"Israel became the portion of the Lord.\" It was fitting, then, if Israel alone knew God, that he alone should be overseen by the Lord and by his angels; but even in this the measureless and inscrutable mercy of God is shown, because even for those who seem not to be of his portion he set forth a proper angel as guardian of the nation; \"for he makes his sun rise on the just and the unjust.\" And again: \"he who does not will the death of the sinner, but that he turn back and live.\" But you will say: And how is it that those who had angels given by God to oversee and lead them apostatized from the living God and worshiped idols? We say that all necessity has been driven out from those who look to God, and free choice has been brought in instead; if anyone, then, chooses to be with God, he is guarded by the angel and is ordered; for \"the Lord,\" it says, \"knows the way of the just\"; and again: \"I was younger, and indeed I have grown old, and I have not seen a just man forsaken\"; but if anyone chooses the opposite, he is not compelled by the angel to do this or that; for this life is rather brutish and not of free choice. Indeed, also concerning Israel it says that it sinned and made a calf: \"for,\" it says, \"you thrust away the knowledge of God, and you went after your heart,\" that is, you preferred your own will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Τόον Μιχαήλ: Ὅτι καί ὁ Ἰσραήλ, εἰ καί μερίς Κυριου ἐγένετο, ἀλλ’ οὖν καί αὐτοί ἰδικόν ἄγγελον εἶχον τόν Μιχαήλ.\n\n( Ἐθελουσίως: Τοῦτό φησι διά τό αὐτεξούσιον καί ἀβίαστον. ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Ι' § 1. Τελεταρχικῆς: Τελεταρχικήν τήν ἀρχηγόν καί αἰτίαν τῆς αὐτῶν τελειώσεως.\n\nΚρυφιωτέρα μέν: Σημείωσαι ὅτι ἐνταῦθα σαφῶς δηλοῖ, διά ποίαν αἰτίαν αἱ τάξεις τῶν οὐρανίων δυνάμεων οὕτως εἰσίν, ὥστε τήν μέν ὑπερτέραν εἶναι, τήν δέ μέσην, τήν δέ τελευταίαν· λέγει γάρ διά τήν ἀνωτέραν τάξιν, ἥτις ἐστί θρόνοι, σεραφίμ καί χερουβίμ, ὅτι ὑπ' αὐτῆς τῆς θείας γνώσεως ἐλλαμπόμεναι, διά τό ἀμέσως ἐπ' αὐτήν ἐπανατείνεσθαι καί μή ἔχειν τό προλαμβάνον, οὕτως ὑπ' αὐτῆς τῆς τελεταρχίας τῆς θείας καθαίρεται καί φωτίζεται καί τελεσιουργεῖται· εἰ γάρ οὕτως ἐδημιουργήθη, ὥστε πρώτη εἶναι, οὔτε καθάρσεως οὔτε φωτισμοῦ ἐδέετο, οὕτω πλασθεῖσα, ὥστε καί ἀξία εἶναι τῆς πρώτης τάξεως. Ἄλλως τε, ὅρα τί λέγει μετά μικρόν ὁ θεῖος οὗτος ἀνήρ, ὡς κρυφιωτέρα μᾶλλόν ἐστι, ὅτι νοητοτέρα καί μᾶλλον ἁπλωτική· ἐκ τούτων γάρ ἔστι πλέον λαβεῖν τό αὐτοπροαίρετον αὐτῶν· εἰ γάρ μή πλέον τῶν ὑποδεεστέρων ἥπλου ἑαυτήν καί διενοεῖτο, οὐκ ἄν ἐπλησίαζε Θεῷ· ἐγγίσασα δέ Θεῷ ἑκουσίως, κρεῖττον καθαίρεται καί φωτίζεται καί τελεσιουργεῖται, τουτέστι ἐνεργεῖ τά τέλεια, ἀντί τοῦ τά περί Θεόν· καί τοῦτο οἶμαι τήν Γραφήν αἰνίττεσθαι· «προσέλθετε πρός αὐτόν καί φωτίσθητε, καί τά πρόσωπα ὑμῶν μή καταισχυνθῇ»· οὕτω καί περί τῶν ἐφεξῆς δυνάμεων νόησον, ὅτι ἑκάστη κατά τήν οἰκείαν ἀναλογίαν ὁρᾷ τόν Θεόν·","english":"Concerning Michael: that Israel also, even if he became the portion of the Lord, nevertheless they too had Michael as their own angel.\n\n(Voluntarily: He says this because of free will and the absence of compulsion. ON CHAPTER 10 § 1. Of the supreme principality: The supreme principality is the leader and cause of their perfection.\n\nIn a more hidden manner: Note that here he clearly shows for what reason the orders of the heavenly powers are thus, so that one is higher, one middle, and one last; for he says that because of the higher order, which is thrones, seraphim, and cherubim, that being illumined by the divine knowledge itself, because they stretch out immediately toward it and have nothing preceding, thus by the supreme principality itself they are purified and enlightened and perfected; for if it had been created so as to be first, it would have needed neither purification nor illumination, having been formed so as also to be worthy of the first order. Moreover, observe what this divine man says shortly after, that it is more hidden because it is more intelligible and more simplifying; for from these things one can better grasp their self-determination; for if it had not simplified itself and thought more than the lower orders, it would not have drawn near to God; but having drawn near to God voluntarily, it is purified and enlightened and perfected better, that is, it performs the perfect things, instead of the things pertaining to God; and I think the Scripture hints at this: \"Draw near to him and be enlightened, and your faces shall not be put to shame\"; understand thus also concerning the successive powers, that each according to its own proportion sees God;)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"τοῦτο σαφέστερον λέγει καί ἐν τῷ τέλει τοῦ κεφαλαίου τούτου.\n\n§ 2. Ἐκφαντορικοί:· Ὅτι πάντες οἱ ἄγγελοι τά παρά τῶν ( πρό αὐτῶν εἰς αὐτούς φερόμενα φῶτα τοῖς ὑποδεεστέροις ἐκφαίνουσι. Κατά κοινοῦ ληπτέον τό 'ἐκφαντορικοί'· ἐκ Θεοῦ δέ κεκινημένων φησί περί τῆς πρώτης τῶν σεραφίμ ταξιαρχίας.\n\nΣεραφίμ: Διά τί περί τῶν σεραφίμ ὁ θεῖος ὕμνος φησί κεκραγέναι ἕτερον πρός τόν ἕτερον; Διά τό τούς πρώτους ἀγγέλειν τοῖς δευτέροις τά θεῖα μυστήρια. § 3. Οὐκ ἀπεικότως: Ἐκ γάρ τῶν ἁπλουστέρων μυήσεων, ὅπερ γάλακτος ποτισμόν ἐκάλεσεν ὁ Ἀπόστολος, πρός τά μέσα, καί ἐκ τούτων πρός τά μείζοντα, ἤγουν τήν τῶν τελείων τροφήν ἀνιών, τήν τελευταίαν ἀναφαίνει τάξιν καί δύναμιν. Ἔστι δέ καί ἑτέρως τά κατά τόν τόπον νοῆσαι, καί πρώτην μέν εἰπεῖν τήν πρός τό ὑπερκείμενον ἀνάτασιν, μέσην δέ τήν περί αὐτόν ἀναστροφήν καί συνέλιξιν, τελευταίαν δέ τήν τό ὑποδεέστερον ἀνάγουσαν, ὅ καί μᾶλλον ἐπί τῶν ἀγγέλων νοητέον.\n\nΚαί πρώτας καί μέσας: Σημείωσαι, ὅτι ἑκάστου ἡμῶν ὁ νοῦς πρώτας καί μέσας καί τελευταίας τάξεις ἔχει εἰς τό νοεῖν περί Θεοῦ τάς τρεῖς τάξεις ταύτας· νοητέον οὕτως, ὅτι πᾶς νοῦς ἔχει οὐσίαν, καθ' ἥν πρῶτόν ἐστιν· εἶτα καί δύναμιν, καθ' ἥν τά οἰκεῖα πράττων εὐσεβεῖ. Ταῦτα καί ἐν τῷ ἑξῆς κεφαλαίῳ σαφηνίζει. Ὅθεν ἐντεῦθεν σαφῶς καί ἀναντιρρήτως ἔστι λαβεῖν, ὅτι ἀληθῆ πρό μικροῦ παρεγράψαμεν· ἰδού γάρ πῶς φησιν. Ἕκαστος οὐράνιος καί ἀνθρώπινος νοῦς πρώτας καί μέσας καί τελευταίας ἔχει ἀναγωγάς, καθ' ἅς ἕκαστος ἐν μετουσίᾳ γίνεται τῶν θείων καί ἱεραρχικῶν ἐλλάμψεων.","english":"He says this more clearly also at the end of this chapter.\n\n§ 2. Revealers: That all the angels reveal to those of lower rank the lights brought to them from those before them. The term \"revealers\" must be understood as applying in common; and he speaks of those moved by God concerning the first order of the seraphim.\n\nSeraphim: Why does the divine hymn say that the seraphim cried one to another? Because the first announce the divine mysteries to the second. § 3. Not unreasonably: For from the simpler initiations, which the Apostle called the drinking of milk, ascending to the middle ones, and from these to the greater, that is, the food of the perfect, he reveals the last order and power. But it is also possible to understand the things pertaining to the place in another way, and to call first the upward stretching toward what lies above, middle the turning and convolution about it, and last that which leads to what is lower, which is rather to be understood in the case of the angels.\n\nBoth first and middle: Note that the mind of each of us has first, middle, and last orders for understanding the things concerning God—these three orders; it must be understood thus, that every mind has substance, according to which it is first; then also power, according to which, doing what is its own, it is pious. These things he clarifies also in the following chapter. Hence from this it can be clearly and incontrovertibly grasped that what we wrote a little before is true; for behold how he speaks. Each heavenly and human mind has first, middle, and last ascents, according to which each comes to participate in the divine and hierarchical illuminations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"Πρῶτον μέν, ὅτι ἴσην τάξιν εἶπε τῶν ἀνθρώπων καί τῶν ἄνω δυνάμεων, καί οὐδένα τῶν ἀνθρώπων ἴσμεν, οὔτε προφήτην οὔτε δίκαιον, μηδέν θέντα τῆς ἰδίας προφάσεως εἰς τό πλησιάσαι Θεῷ, Ὅρα γάρ τί ( φησιν ὁ ἕως τρίτου οὐρανοῦ φθάσας, ὅτι «ὑπωπιάζω μου τό σῶμα καί δουλαγωγῶ, μήπως, ἄλλοις κηρύξας, αὐτός ἀδόκιμος γένωμαι»· ἔπειτα σαφῶς ὧδέ φησι τό αὐτεξούσιον καί τῶν ἀγγέλων καί τήν τῆς ἰδίας αὐτῶν ὁρμῆς ἔφεσιν· ἵνα δέ μηδείς τῶν λίαν ἐριστικῶν φιλονεικήση, ὡς ἐν ἐπιλόγῳ φησίν, ὅτι οὐδέν ἀπροσδεές καί αὐτοτελές, τουτέστιν ἀφ' ἑαυτοῦ τέλειον, εἰ μή μόνος ὁ Θεός· ὥστε ἄγγελοι καί ἄνθρωποι προκοπῆς καί τελειώσεως δέονται. ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ ΙΑ' § 1. Οὐ γάρ ἔστιν εἰπεῖν ὡς ἐπί τῶν ἀγγέλων: Αἱ γάρ δυνάμεις τῆς δευτέρας εἰσί καί μέσης τριάδος μετά τάς κυριότητας ταττόμεναι· ὥστε οὐχ ὡς τελευταίων αὐτῶν οὐσῶν πᾶσαι αἱ τάξεις ἐκλήθησαν δυνάμεις, ὡς ἐπί τῶν ἀγγἐλων. Τῶν ἐσχάτων: Ὅτι τά τῶν ἐσχάτων ἔχουσι τά ὑπερκείμενα, τά δέ τῶν ὑπερκειμένων οὐκ ἔχει τά ἔσχατα· οὕτω καί ἀνωτέρω εἴρηται, ἐπειδή τά μέν πρῶτα ὁλικῶς ἔχει τήν ἔλλαμψιν, τά δέ τελευταῖα μερικῶς, ὡς ἐφεξῆς φησιν. Οὕτω καί ἐν τῇ Ἐκκλησίᾳ ἔστιν εὑρεῖν· ὁ γάρ ἱερεύς δύναται ποιεῖν ὅλα τά τῶν ὑποδεεστέρων, οἷον διακόνων καί τῶν ἐφεξῆς, ὁ δέ διάκονος τά τῶν ἱερέων οὐκ ἐπιτέτραπται ποιεῖν· ὅτι γάρ ἡ καθ' ἡμᾶς ἱεραρχία μιμεῖται τήν οὐρανίαν τάξιν, εἴπομεν ἄνω. Καλῶς δέ προσέθηκε τό ὁλικῶς, μερικῶς γάρ μετέχουσι· τήν σύνταξιν δέ ἀπό τοῦ, οὐ γάρ ἔστιν εἰπεῖν, ἕως δεῖ συνάψαι, καί ἀρχήν ποιήσασθαι τῆς ἀπορίας. § 2.","english":"First, because he said that the rank of humans and of the powers above is equal, and we know no human—neither prophet nor righteous man—who made his own excuse a reason for drawing near to God. For see what he says—the one who reached as far as the third heaven—: \"I buffet my body and enslave it, lest, after preaching to others, I myself should become disqualified.\" Then he clearly states here both the free will of the angels and the impulse of their own motion. And so that no one of the very contentious should strive in dispute, he says, as it were in conclusion, that nothing is without need and self-perfect, that is, perfect of itself, except God alone; so that angels and humans have need of progress and perfection. On Chapter 11. § 1. For it cannot be said as in the case of the angels: for the powers are of the second and middle triad, ranked after the dominions; so that it is not because they are the last that all the orders were called powers, as in the case of the angels. Of the last: That the higher orders possess the things of the last, but the things of the higher orders do not possess the last; thus it was also said above, since the first possess the illumination wholly, but the last partially, as he says in what follows. Thus also in the Church one may find it: for the priest can perform all the functions of those below him, such as deacons and those after them, but the deacon is not permitted to perform those of the priests; for that our hierarchy imitates the heavenly order, we said above. And well did he add \"wholly,\" for they partake partially. And the arrangement is from \"for it cannot be said\" until it must be joined and made the beginning of the difficulty. § 2.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"Φαμέν δέ: Πῶς πάντες λέγονται δυνάμεις; Τελευταία ( γάρ τάξις ἡ τῶν ἀρχῶν καί ἀρχαγγέλων καί ἀγγέλων ἐστί· καί ὅμως καί αὐτοί δυνάμεις ἔστιν ὅτε ὀνομάζονται.\n\nΕἰς οὐσίαν καί δύναμιν: Ὡς ἐν ὑποδείγματι ρητέον οὐσίαν μέν εἰπεῖν τήν πυρός φύσιν, δύναμιν δέ ταύτης τό φωτιστικόν, ἐνέργειαν δέ τό τῆς δυνάμεως ἀποτέλεσμα, ἤγουν τό φωτίζειν καί καίειν. Ἤ οὐρανίας δυνάμεις ἀποκαλῶμεν: Ὁμώνυμόν ἐστιν ὄνομα αἱ δυνάμεις· λέγεται γάρ οὕτω καί τό ἰδικόν τάγμα, τουτέστι τό δεύτερον τῆς μέσης τριαδικῆς διακοσμήσεως, καί κοινῶς πάντα τά τάγματα, ὡς δύναμιν ἔχοντά τινα,\n\nΤαῖς ὑφειμέναις: Κατά κοινοῦ τό 'ἡμᾶς' οἰητέον. Σημείωσαι, πῶς ἀνωτέρω μέν φησιν, ὅτι εἰς τρία διαιροῦνται αἱ ἀγγελικαί τάξεις, εἰς οὐσίαν καί δύναμιν καί ἐνέργειαν, ἐνταῦθα δέ λέγει τόν λόγον, δι' ὅν δυνάμεις πᾶσαι καλοῦνται. Περισσῶς ἔχουσι καί τάς: Δοκεῖ πως ἐνταῦθα λέγειν, ὅτι· κατ' ἀξίαν αἱ ἀγγελικαί διακοσμήσεις δημιουργικῶς ἐτάχθησαν, οὐ σαφῶς δέ τοῦτο παρίστησιν: ἄνω γάρ ἐν τῷ πρό τούτου κεφαλαίῳ φανερῶς τήν αὐτῶν ἔφεσιν καί νόησιν λέγει, αἰτίας αὐτάς εἶναι τῆς ὑπερτέρας αὐτῶν τάξεως, ἀμέλει ὅτι καί καθαίρεσθαι καί φωτίζεσθαι καί τελειοῦσθαι εἶπεν αὐτάς. Ἔστιν οὖν ἐπιχειρήσαντα εἰπεῖν εὐσεβῶς, ὅτι ὁ Θεός, προειδώς αὐτῶν τήν τῆς ἐφέσεως κίνησιν, καί τάς αὐτῶν τάξεις ἀξίας αὐτῶν παρήγαγεν, ἐξ ὧν οὐκ ἄν εἴποι τις αὐτάς δύνασθαι ἐκπεσεῖν, διά τό ἕξιν τινά κτήσασθαι πρός τό ἀγαθόν διά τῆς ἅγαν θελήσεως· τούς δέ ἀγγέλους, τουτέστι τούς τελευταίους διακόσμους ἐνδέχεσθαι ἴσως καί ἐπί τό χεῖρον τραπῆναι·","english":"We say: How are all called powers? For the last rank is that of principalities and archangels and angels; and yet even they are sometimes called powers.\n\nInto substance and power: One must speak by way of example: to call the nature of fire its substance, its illuminating quality its power, and the effect of the power its activity—that is, to illuminate and to burn. Or let us call the heavenly powers: \"Powers\" is an equivocal name; for thus is called both the particular rank—that is, the second of the middle triadic order—and in common all the ranks, as having a certain power.\n\nTo those below: \"Us\" must be understood as applying in common. Note how above he says that the angelic orders are divided into three—into substance, power, and activity—but here he states the reason why all are called powers. They also have in excess: He seems somehow to say here that the angelic orders were arranged creatively according to worth, but he does not make this clear; for above, in the preceding chapter, he plainly states their desire and understanding, saying that they are causes of the rank above them—indeed, he said that they are purified, illuminated, and perfected. It is therefore possible, having undertaken to speak piously, to say that God, foreknowing the movement of their desire, also brought forth their ranks as worthy of them, from which one could not say that they are able to fall, because they acquired a certain habit toward the good through their exceedingly holy will; but the angels—that is, the last orders—perhaps admit of being turned even toward the worse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"εἶπεν αὐτούς γάρ περικοσμίους, ἐξ ὧν οἶμαι καί τόν διάβολόν ποτε εἶναι πρό τοῦ μή ἐκπεσεῖν· καί εἴ τις τούτων τελειότερον οἶδεν, αἰτῶ μαθεῖν. Σημείωσαι δέ, πῶς κατά τάξιν αἱ ἀγγελικαί διακοσμήσεις δημιουργικῶς παρήχθησαν. ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ ΙΒ' ( § 1. Ζητεῖται: Πῶς οἱ καθ' ἡμᾶς ἱερεῖς ἄγγελοι λέγονται. § 2. α'. Φαμέν γάρ ὅτι ὁλικῆς: Σημείωσαι, ὅτι εἰ καί τῆς τῶν ἀνωτέρω δυνάμεων ἀποδέουσιν ὁλότητος οἱ ἔσχατοι, ἀλλ' οὖν μερικῆς μετέχουσι σοφίας τε καί γνώσεως καί αὐτοί.\n\nβ'. Αἱ δέ τῶν ὑπ' αὐτούς: Τίς ἡ ὁλική σοφία καί μέθεξις, καί τίς ἡ μερική· τό δέ 'κατά δύναμιν οἰκείαν' τήν προαιρετικήν δύναμιν νοητέον ἐνταῦθα. γ'. Ὥρισται: Σημείωσαι, ὅτι ὥρισται οὐ δηλοῖ εἰμαρμένην τινά καί ἀπαράβατον ἀνάγκην, ὡς εἰώθασι πολλοί λέγειν, ἀλλά τό 'ὥρισται' ἀντί τοῦ διατέτακται κατά ὡρισμένην τινά ἀναλογίαν δυνάμεως, τοῦ νοῦ τυχόν, ὑπέρ ἥν νοῆσαι οὐ χρή.\n\n§ 3. δ'. Εὑρήσεις: Πῶς καί θεοί λέγονται, οἵ τε ἄγγελοι κοινῷ ὀνόματι καί οἱ φιλόθεοι ἄνθρωποι, κατά τό, «ἐγώ εἶπα· θεοί ἐστε». Ἐξῃρημένης: Πῶς καί ποῖα καί κατά τί τῶν θείων ὀνομάτων ἠξίωται. ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ ΙΓ' § 1. Ὁ σεραφίμ: Σημείωσαι ὁ σεραφίμ ἀρσενικῇ κλίσει. Καί γάρ ἀπορήσειέ τις: Ἐπειδή ἐναντιοφανές εἶναι δοκεῖ τοῖς λεχθεῖσιν· ἔφη γάρ πρό τούτων, ὅτι τά κατώτερα ὑπό τῶν ὑπερκειμένων αὐτά, οὐ μήν ἐκ τῶν ἀνωτάτω μυοῦνται, οἷον ἡ τρίτη τάξις ἐκ τῆς μέσης, καί ἡ μέση ἐκ τῆς ὅλων ἀνωτέρας. Ἐζητήθη δέ ταῦτα καί διαφόρως ἐπελύθη. § 2. α'. Εἰρημένων ἁμαρτιῶν: Ὅτι οὐκ ἔστι μυηθῆναι τά ( θεῖα, εἰ μή γένηται πρότερον ἁμαρτιῶν ἄφεσις.","english":"He called them \"world-encircling,\" from which I think the devil too once was before he fell; and if anyone knows these things more perfectly, I ask to learn. Note how the angelic orders were brought forth creatively in order. ON CHAPTER 12 (§ 1. It is asked: How our priests are called angels. § 2. a. For we say that of the whole: Note that even if the last ranks fall short of the wholeness of the powers above, nevertheless they too partake of partial wisdom and knowledge.\n\nb. But those of those under them: What is the whole wisdom and participation, and what is the partial; and \"according to one's own power\" here must be understood as the power of free choice. c. It is determined: Note that \"it is determined\" does not signify some fate and inescapable necessity, as many are accustomed to say, but \"it is determined\" instead of \"it is appointed\" according to some determined proportion of power—of the intellect, perhaps—beyond which one must not think.\n\n§ 3. d. You will find: How both the angels are called gods by a common name and God-loving men, according to \"I said: You are gods.\" Exceptional: How and which and in what respect they have been deemed worthy of the divine names. ON CHAPTER 13 § 1. The seraphim: Note \"the seraphim\" with masculine declension. For one might raise a difficulty: since what has been said seems to present a contradiction; for he said before this that the lower ranks are initiated by those above them, yet not by the highest, for example the third rank by the middle, and the middle by the one above all. These things were sought out and variously resolved. § 2. a. Of sins that have been spoken: That it is not possible to be initiated into divine things unless first there be forgiveness of sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"Ὁ γάρ σεραφίμ 'ἐμπρηστής', ἤτοι 'θερμαίνων' ἑρμηνεύεται.\n\n§ 3. β'. Ἕτερος δέ σύ σφόδρα: Σημείωσαι, ὅτι τό 'σύ σφόδρα', οὐ πάντως πρός σύγκρισιν τοῦ μετρίου εἴρηται· οἷον οὐχ οὕτως εἴρηται τό 'οὑ σφόδρα' ἄτοπον, ὥστε νομίσαι ἡμᾶς, ὅτι ἄτοπον μέν ἔστι πάντως, μετρίως δέ ἄτοπον· ἀλλά καί ἀντί τοῦ θετικοῦ κεῖται, τουτέστιν, οὐ δοκεῖ μοι ἄτοπον εἶναι εὐλαβῶς ἀποφαινόμενος ἔθει φιλοσόφῳ, ἀλλά καί ἀντί τοῦ οὐδαμῶς κεῖται, ὠσεί ἔλεγεν, οὐδαμῶς ἄτοπον. γ'. Διαπλάσας: Σημείωσαι, ὅτι τάς θείας τῶν προφητῶν ὁράσεις, τούς ἐφεστῶτας αὐτοῖς ἀγγέλους φησί διαπλάττοντας εἰς φαντασίαν ἄγειν τῶν\n\nδοκούντων ὁρᾶσθαι· αἰνίγματα γάρ καί σύμβολα, οὐ μήν γυμνά πράγματα καί οὐσίας ἑώρων.\n\nἘπί Θεόν: Ὁρᾷς ὅτι οἱ μυοῦντες ἄγγελοι τάς ἀποκαλύψεις τούς προφήτας οὕτως ἐποίουν· ἀνάγοντες αὐτούς πρωτοτύπως ἐπί Θεόν τόν πάντων κυρίως αἴτιον· δευτέρως δέ ἐπί τούς μετά Θεόν πρώτους νόας θέσει καί θεοειδῶς ἄρχοντας τῆς ἐπί Θεόν ἱεραρχίας. Ταῦτα ἐφεξῆς διδάσκει.","english":"For \"seraphim\" is interpreted as \"burning,\" that is, \"warming.\"\n\n§ 3. 2. \"But you are exceedingly\": Note that \"you are exceedingly\" is not said entirely by way of comparison with the moderate; for example, \"exceedingly\" is not said to be absurd in such a way that we should think it is altogether absurd, but moderately absurd; rather it is also used in place of the positive, that is, it does not seem to me to be absurd, as he piously declares in the philosophical custom, but it is also used in place of \"in no way,\" as if he were saying, \"in no way absurd.\" 3. \"Having molded\": Note that he says the divine visions of the prophets—the angels standing over them, molding them—bring them into the imagination of the things that seem to be seen; for they saw riddles and symbols, not naked realities and essences.\n\n\"Upon God\": You see that the angels who initiate the revelations made the prophets thus: leading them primarily to God, who is properly the cause of all things; and secondarily to the first minds after God, who by position and in a God-like manner rule the hierarchy that leads to God. These things he teaches in sequence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"Καί διά πάντων: Σημείωσαι, ὅτι ἐπί πάντας ἡ τοῦ Θεοῦ πρόνοια διήκει κρυφίως, καί ὅτι κατώτερος ἄγγελος ὁμωνύμως σεραφίμ ὀνομάζεται. Ἀναλόγως: Ἤγουν κατά τό μέτρον τῆς τῶν δεχομένων δυνάμεως καί τάς ἐλλάμψεις ἐκτείνει, Κατά τήν ἑκάστης: Πῶς αἱ θεῖαι ἐλλάμψεις εἰς ἐνίους μέν φανότεραι, εἰς ἐνίους δέ ἀμυδρότεραι διαδίδονται, ἐκ παραδείγματος σαφηνίζει. Ἡλιακῆς: Τό ὑπόδειγμα τοῦτο καί ἀνωτέρω παρετέθη· πρώτην δέ ὕλην φησί τήν ὕελον καί τάς ὁμοίας· ὥσπερ καί παχυτέραν, οἷον οἴκους καί σπήλαια καί τά παραπλήσια. Ἄλλως· ( πρώτην ὕλην τήν λεπτήν καί ἀερώδη καί καθαράν. Πάλιν ἡ πυρός θερμότης: Καλῶς ἀπεικάζει τῷ Θεῷ τό πῦρ· λέγει γάρ ἡ Γραφή, «ὁ δέ Θεός πῦρ καταναλίσκον ἐστί», καί ὅτι τό μέν αὐτοῦ θερμαίνει, τό δέ κατακαίει· οὕτω καί ὁ Θεός τούς προσιόντας αὐτῷ φωτίζει, τούς δέ ἀπιστοῦντας κατακαίει, τούς μή ἐν πίστει προσιόντας καί προσεγγίζοντας αὐτῷ. Πρός δέ τάς ἀντιτυπεῖς: Οἶον ἀδάμαντα καί ὕδωρ. Φυσικῆς: Φυσικά λέγει τά αἰσθητά καί ὁρατά. Ἰστέον δέ, ὅτι ἐν τοῖς νοητοῖς, αἱ ἀρεταί οὔκ εἰσι κατά συμβεβηκός, ὡς παρ' ἡμῖν, ἀλλ' ὁ Θεός μέν ἔστι ζῶσα ἀρετή καί αὐτοτελής καί ἀπροσδεής, ὅτι ὑπερουσίως οὐσίωται καί μεταδοτικῶς ἐκφοιτᾷ εἰς τά ἀπ' αὐτῆς ὡς αἰτίας οὔσης, ὑπάρξαντα νοητά· πηγή μέν οὖν τῆς ἀρετῆς ζώσης καί θεούσης κατά τό ἐφικτόν τούς μετέχοντας ὁ Θεός· ἀλλ’ ὅμως εἰς πρόοδον προνοητικῶς ἐκφοιτᾷ εἰς τά οὐσιωθέντα ὑπ' αὐτοῦ νοητά, καί ἀκρότης καί τελειότης κατά τοῦτο εἶναι τῶν νοῶν οὐκ ἀποβάλλει.","english":"And through all things: Note that the providence of God extends secretly to all, and that a lower angel is named \"seraphim\" homonymously. Proportionately: That is, according to the measure of the capacity of those who receive, he extends the illuminations. According to each one's: How the divine illuminations are distributed more brightly to some and more dimly to others, he clarifies by example. Of the sun: This example was also set forth above; and he calls glass and the like \"first matter,\" just as he calls houses and caves and similar things \"denser.\" Otherwise: (first matter is the fine and airy and pure. Again the heat of fire: He rightly likens fire to God; for Scripture says, \"Our God is a consuming fire,\" and that its heat warms but burns; so too God enlightens those who approach him, but burns the unbelieving, those who do not approach and draw near to him in faith. But toward the resistant: That is, diamond and water. Natural: He calls sensible and visible things \"natural.\" But one must know that in intelligible things, the virtues are not accidental, as with us, but God is living virtue and self-perfect and in need of nothing, because he is essentially established superessentially and goes forth communicatively into the things that have come to be from it as from a cause—the intelligible things that have existed; so God is the source of living virtue and of deifying, as far as attainable, those who partake; but nevertheless he goes forth providentially into the intelligible things given being by him, and does not lose being the summit and perfection of intellects in this respect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"Οὐ κατά συμβεβηκός οὖν οἱ νόες, ὡς ἡμεῖς, ἔχουσι τήν ἀρετήν, τήν φρόνησιν ἐξ ἀσκήσεως, οἷον ἤ μαθήσεως, ἤ τήν δικαιοσύνην, ἤ τήν σωφροσύνην δι' ἐγκρατείας, ἤ τήν ἀνδρίαν ἐξ εὐθεσίας σώματος καί νεύρων· οὐ γάρ ὡς ἄλλο ἐν ἄλλῳ, ἐν τούτοις ἡ ἀρετή, ἀλλά τό τά οἰκεῖα ἐνεργεῖν καί ἀπαύστως ἀνατετάσθαι πρός Θεόν καί εἰς ἑαυτούς, τοῦτο ἐν αὐτοῖς θεομίμητον, ἀρετή· τάξις δέ ὅμως τήν ὡς ἄλλου ἐν ἄλλῳ διαφυλάττει, ὡς τό, «ζῇ ἐν ἐμοί ἡ ψυχή σου», ἀντί τοῦ, ἡ τῆς διδασκαλίας μετάδοσις· τό δέ συμβεβηκός ( ἐν ὑποκειμένῳ ὅπερ οὐκ ἔστιν ἐκεῖ· ἀσύνθετα γάρ καί ἄϋλα ἐκεῖνα, καί τά εἴδη αὐτῶν ζωαί, οὐχ ὡς ἐν ὕλῃ. Καί ταῦτα μέν ὁ παραγράψας ἐνόησεν. Ἔχε δέ κατά νοῦν τάς ἐμάς σημειώσεις, τάς πρό τριῶν φύλλων· καί ἐνταῦθα γάρ τό ἐφιέμεναι τῇ ἐμῇ νοήσει συνεργεῖ· καί οἱ Πατέρες δέ οὕτως ἐνόησαν, καί αὐτός δέ δοκεῖ τό αὐτοπροαίρετον τῶν ἀγγέλων, ὡς μετ' ὀλίγον εὑρήσεις. Ταξιαρχία: Τουτέστιν ὁ Θεός.\n\nἜστιν οὖν ἅπασι: Σημείωσαι ὅτι φωτός οὐσία ὁ Θεός, καί τό φύσει ἀρετή, καί θέσει ἀρετή.","english":"The minds, then, do not possess virtue accidentally, as we do—prudence from practice, that is, or from learning, or justice, or temperance through self-control, or courage from the soundness of body and sinews. For virtue is not in them as one thing in another; rather, their own proper activity and their unceasing stretching out toward God and toward themselves—this is what is God-imitating in them, virtue. Yet order nonetheless preserves the relation of one thing in another, as in \"your soul lives in me,\" meaning the imparting of teaching. But the accidental is in a subject, which is not the case there; for those things are incomposite and immaterial, and their forms are lives, not as in matter. This is what the one who wrote in the margin understood. Keep in mind my notes, those three leaves back; for here too the striving cooperates with my understanding; and the Fathers understood it thus, and he himself seems to hold the angels' self-determination, as you will find shortly after. Ordering: That is, God.\n\nIt is therefore in all: Note that God is the essence of light, and virtue by nature, and virtue by position.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"Ἡγοῦνται: Σημείωσαι, ὅτι μετά Θεόν ἀρχή πάσης ἀρετῆς οἱ ἀνώτατοι νόες, δι' ὧν πρώτων ἔχομεν τήν τοῦ Θεοῦ ἔλλαμψιν.\n\nἘμπύριον ἰδιότητα: Σημείωσαι, ὅτι κατά ἰδιότητα ἐμπύριοι οἱ ἀνώτατοι νόες. Θρονίαν: Καλῶς ἑρμηνεύει τί εἰσι θρόνοι τῶν οὐρανίων, τό ἀνεῳγμένην τήν περί Θεοῦ νόησιν ἔχειν· θρονίαν δέ φησιν ἰδιότητα τήν ἀποκληρωτικῶς ἀποφανθεῖσαν τῶν ἁγίων θρόνων ἀρχήν.\n\nὙφειμένων: Περί τῶν ὑποβεβηκυιῶν τάξεων, ὅπως διά τῶν πρώτων μετέχουσι τῶν θείων.\n\nΤάς εἰρημένας: Ἦλθεν εἰς ἐξήγησην τοῦ προκειμένου. Ἔλεγεν οὖν: Περί τοῦ εἰπόντος φησίν, ὅτι οὐχ ὁ σεραφίμ ἐτύγχανεν, ὁ ὀφθείς τῷ Ἠσαΐᾳ, ἀλλά τις τῶν κατωτέρῳν ἀγγέλων· ταύτῃ γάρ τῇ δόξη ἐπαγωνίζεται, ἥν πρό ὀλίγου ἀναφαίνει τῇ ἀρχῇ τοῦ κεφαλαίου, ἔνθα φησίν, 'ἕτερος δέ οὐ σφόδρα ἄτοπον', καί τά ἑξῆς.\n\nὩς ἐν συμβόλοις: Ἐπειδή ἐξαπτέρυγα ὁρᾷ τά σεραφίμ. Καί περί Θεόν ἱδρυμένας: Ἔχει γάρ τό λόγιον ὅτι «εἱστήκει κύκλῳ αὐτοῦ». ( Ἐμάνθανεν οὖν: Ὅρα τί ἐμάνθανεν ὁ Ἠσαΐας, ὅν καλεῖ θεολόγον, ὅτι ἄγνωστον τό Θεῖον καί ταῖς ἀνωτάτω δυνάμεσι, καί ὅτι οὐδέν τῶν ὄντων ἐμφερές αὐτῷ. Ὄντα δέ εἴπομεν ἐν τῷ πρό τούτου βιβλίῳ τά νοητά καί αἰσθητά· ταῦτα δέ μυεῖται ὁ προφήτης μετά τό καθαρθῆναι τῶν ἰδίων ἁμαρτιῶν, περί οὗ μικρόν ὕστερον ἐροῦμεν.","english":"They are led: Note that, after God, the highest minds are the beginning of every virtue, through whom first we have the illumination of God.\n\nFiery property: Note that by property the highest minds are fiery. Thrones: He well interprets what the thrones of the heavenly beings are—to have the understanding concerning God opened; and he calls \"thrones\" the property that was declared by allotment to be the beginning of the holy thrones.\n\nOf those subordinated: Concerning the ranks that have descended below, how through the first they partake of divine things.\n\nThe things said: He came to the explanation of what is set before us. He was saying, then: Concerning the one who spoke, he says that it was not the seraphim that appeared to Isaiah, but one of the lower angels; for he contends for this opinion, which he sets forth a little before at the beginning of the chapter, where he says, \"but another, not very unreasonable,\" and the things that follow.\n\nAs in symbols: Since he sees the seraphim with six wings. And established around God: For the oracle has it that \"he stood round about him.\" (He was learning, then: Observe what Isaiah was learning, whom he calls a theologian—that the Divine is unknown even to the highest powers, and that nothing of existing things is like him. But we said that existing things in the book before this are the intelligible and sensible; and the prophet is initiated into these after being purified of his own sins, concerning which we will speak a little later.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"Σεραφίμ ἐμυεῖτο: Τί ἐμυεῖτο διά τά σεραφίμ. Ἐπωνυμίας: Ἑρμηνεία σεραφίμ.\n\nΠτερῶν: Τί δηλοῖ τά πτερά.\n\nΤήν ἐπί τό Θεῖον ἐν πρώταις: Εἶπεν ἄνω γάρ ἐν τῷ τέλει τοῦ δεκάτου κεφαλαίου, ὅτι πᾶς οὐράνιος καί ἀνθρώπειος νοῦς καί πρώτας καί μέσας καί τελευταίας ἔχει τάξεις. Εἰκότως οὖν ἕξ πτέρυγας εἶπεν ἔχειν τήν δύναμιν, ἵνα ταῖς μέν δυσί καλύπτῃ τά πρόσωπα, ταῖς δέ μέσαις τούς πόδας, ταῖς δέ λοιπαῖς τό Θεῖον περιπετῆται, ὅπερ εἶπεν αὐτός τήν ὑπερτάτην ἀνάτασιν. Σημείωσαι δέ τί τό πολύπουν καί τό πολυπρόσωπον τῶν σεραφίμ, καί διά τί σκέπονται ἔνια. Ἑξαπλῆς: Σημείωσαι, πῶς ἀνάγει τάς ἕξ πτέρυγας τῶν ἁγίων σεραφίμ. Ὁρωμένων: Τουτέστι τῶν ὑπό τοῦ προφήτου θεωρουμένων. Τῶν ὑψηλοτέρων: Διά τοῦ καλύπτειν τά πρόσωπα· τῶν δέ βαθυτέρων, διά τοῦ καλύπτειν τούς πόδας· διά δέ τῶν μέσων τήν συμμετρίαν. Καί πολυτίμητον ὑμνῳδίαν Τό, «Ἅγιος, ἅγιος, ἅγιος»· σημαίνει δέ ὅτι καί ἄγγελος, κατ' ἀναλογίαν τῆς ἰδίας δυνάμεως, δέχεται τήν θείαν ἔλλαμψιν, καί αὐτός μεταδίδωσι τοῖς προφήταις, ὅσον χωροῦσιν, οὐχ ὅσα γινώσκει αὐτός. Ὅτι κάθαρσίς ἐστι: Τί ἐστι κάθαρσις, καί πῶς εἰς τά νοητά γίνεται παρά τοῦ Θεοῦ.","english":"Seraphim was initiated: What was he initiated into through the seraphim. Names: The interpretation of \"seraphim.\"\n\nWings: What the wings signify.\n\n\"To the Divine in the first\": For he said above, at the end of the tenth chapter, that every heavenly and human mind has first, middle, and last ranks. With good reason, then, he said that the power has six wings, so that with the two it covers the faces, with the middle ones the feet, and with the rest it flies around the Divine—which he himself called the highest ascent. Note also what the many-footed and many-faced nature of the seraphim is, and why certain parts are covered. \"Sixfold\": Note how he interprets the six wings of the holy seraphim. \"Of things seen\": That is, of the things beheld by the prophet. \"Of the higher\": Through covering the faces; of the deeper, through covering the feet; and through the middle ones, the mean. And \"a most precious hymn\": The \"Holy, holy, holy\"—and it signifies that even an angel, in proportion to his own power, receives the divine illumination, and himself imparts it to the prophets, as far as they can contain it, not as much as he himself knows. \"That it is a purification\": What purification is, and how it comes about in things intelligible from God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"Αὐτή δέ: Ἡ κάθαρσις δηλαδή ἤ ἡ μετουσία. ( Ἐξῃρημέναις: Οὐ γάρ οἵα ἐστί τῶν ἀνθρώπων ἡ κάθαρσις, τοιαύτη ἐστί καί ἐπί τῶν ἀσωμάτων.\n\nΤαῖς περί αὐτήν: Περί αὐτήν τήν θεαρχίαν δηλονότι, τουτέστι περί τόν Θεόν. Ἐκφαίνει: Ἡ κάθαρσις δηλονότι.\n\nἘπί δέ τῶν δευτέρων: Σκοπεῖν δεῖ, ὅτι διαφέρειν φησίν οὐ μετρίως ἐν τῷ θεοειδεῖ πᾶσαν ἀσώματον δύναμιν· πολύ μέν γάρ ἔχειν τό θεοειδές τούς ἀνωτάτω νόας, ὑφειμένον δέ λοιπόν, καθόσον καί ἡ τάξις ἀπαιτεῖ τούς λοιπούς νόας, μέχρι τῶν ἐσχάτων· πλέον δέ καί τῶν ἐσχάτων τάς ἡμετέρας ψυχάς· ἐπεί καί πάντων τῶν νοῶν πολύ λείπεται ἡ καθ' ἡμᾶς ψυχή. Καί ἡ θεία τοίνυν ἔλλαμψις συνηγμένη πως μᾶλλον καί συνεσταλμένη θεωρεῖται πρός τήν οἷον εἰς μῆκος ἀπόστασιν τῆς εἰς Θεόν πλησιάσεως, συνάγουσα οἱονεί αὐτή ἡ θεία ἔλλαμψις τήν οἰκείαν φανέρωσιν πρός τό ἑνιαῖον καί ἁπλοῦν αὐτῆς ἄγνωστον· ἄγνωστος γάρ ἐστιν ὁ Θεός οὐ διά ποικιλίαν συλλογισμῶν ἀγνοουμένην ἡμῖν, ἀλλά κατά ἑνιαίαν τινά πρός τά καθ' ἡμᾶς, καθ' ἕν καί καθάπαξ ἀκατάληπτον ἀθανασίαν. Ἐμπυρίως: Σημείωσαι, ὅτι ἐμπύριος ἰδιότης τῶν σεραφίμ ἐστι, καί πῶς, ἀγγέλου καθαίροντος, τά σεραφίμ εἴρηται καθαίρειν, καί πρό τούτων ὁ Θεός.","english":"This itself\": that is, purification or participation. \"With exalted\": For human purification is not such as it is, nor is it such among incorporeal beings.\n\n\"Concerning it\": concerning the divine principle itself, that is, concerning God. \"It reveals\": that is, purification.\n\n\"But among the second\": One must observe that he says every incorporeal power differs not moderately in the Godlike; for the highest intellects possess the Godlike greatly, but the rest possess it diminished, insofar as their order also requires, down to the last; and our souls possess it more than even the last; since our soul falls far short of all the intellects. And so the divine illumination is contemplated as somehow more gathered and contracted in proportion to the, as it were, extension in length of the distance of nearness to God, the divine illumination itself, as it were, gathering its own manifestation toward its own unitary and simple unknowability; for God is unknowable not through a variety of reasonings unknown to us, but through a certain unitary immortality, once and for all incomprehensible in relation to our faculties. \"Fierily\": Note that fiery quality belongs to the seraphim, and how, when an angel purifies, the seraphim are said to purify, and before these, God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"Ἤ ἱερέων: Σημείωσαι, ὅτι οἱ ἱερεῖς ὑποβεβήκασι τόν ἱεράρχην· καί ὅτι ἄλλο φωτίζειν καί ἄλλο καθαίρειν· καί ὅτι ἄλλο λειτουργός, καί ἄλλο ἱερεύς· καί τῶν ἱερέων καθαιρούντων ἤ φωτιζόντων, ὁ ἱεράρχης λέγεται ποιεῖν. Διατηρῶν ἀτρέπτους: Ὅτι ὁ Θεός ὁ καί πάντων ὁμοίως τῶν νοητῶν δημιουργός, αὐτός καί τάς πρώτας οὐσίας συνέχει καί διατηρεῖ πρός ἀτρεψίαν καί ἀμεταπτωσίαν· ἀτρέπτους δέ νοεῖν δεῖ αὐτάς κατ' ἐκεῖνο καθ' ὅ εἰσιν, οἷον εἰς τό ἀθάνατον, εἰς τήν ζωήν, καθ' ἥν οὐσίωνται εἰς τό εἶναι φῶς· ἐν τούτοις γάρ καί ἀμεταβόλους οὐσιωδῶς, καί εἰς τό μή τρέπεσθαι εἰς ἐκφύλους ἐπιθυμιας, ἅτε καί αὐτεξουσίους, ὁ Θεός συνέχει αὐτούς ( καί διατηρεῖ. Τό μέν γάρ πρός αὐτόν ἀνατείνεσθαι τῆς αὐτῶν ἐστι νοερᾶς προαιρέσεως, τό δέ εἰσαεί περί τοῦτο διαρκεῖν τῆς ἀντιλήψεώς ἐστι τοῦ Θεοῦ· πάντα γάρ δεῖται τῆς Θεοῦ βοηθείας. Ὁ ταῦτά με διδάσκων: Σημείωσαι, ὅτι ταῦτα παρ' ἑτέρου ἔμαθεν ὁ μέγας Διονύσιος.\n\nἹεράρχης: Σημείωσαι, ὅτι μετά Θεόν ἡγεμόνες καί οἱ ἀνωτάτω διάκοσμοι. Θεοειδῶς ἐμυήθην: Ἡ τοῦ ἀγγέλου ἠθοποιία, ὡσανεί ὁ καθαίρων ἄγγελος τόν Ἠσαΐαν, ταῦτα αὐτῷ ἔλεγε περί τῶν σεραφίμ. Ἤ παρ' ἑαυτοῦ. Τήν καθ' ὑπέρβασιν τοῦ ρητοῦ σύνταξιν μετά πλεῖστα ἀποδιδομένην οὕτω συντακτέον· τῆς σῆς δ' ἄν νοερᾶς ἐπιστήμης, ἤ τήν αἰτίαν ταύτην δέξασθαι, ἤ παρ' ἑαυτοῦ εὑρεῖν, ἤ παρ' ἑτέρου μαθεῖν καί ἀνακαλύψαι μᾶλλον ἑαυτῷ· εἴπερ δέ οἷόν τε καί ἐμοί ὡσαύτως ἀνακαλύψει περί ἀγγέλων ἐραστήν θεωρίαν. Τό τιμῆσαι δέ ἀντί τοῦ προτιμῆσαι. Σημείωσαι, ὅτι τάς τοῦ Θεοῦ δόσεις προξενοῦσιν ἡμῖν οἱ ἄγγελοι.","english":"Or priests: Note that priests are subordinate to the hierarch; and that illuminating is one thing and purifying another; and that minister is one thing and priest another; and when priests purify or illuminate, the hierarch is said to do it. Preserving them unturning: That God, who is likewise the creator of all intelligible beings, himself both holds together and preserves the first essences toward unturning and immutability; and they must be understood as unturning in respect of that according to which they are, for instance toward the immortal, toward the life according to which they are essenced into being light; for in these things God holds and preserves them both as immutably essenced and as not turning toward alien desires, inasmuch as they are also self-determining. For to stretch out toward him belongs to their noetic free choice, but to persist always in this belongs to God's assistance; for all things need God's help. He who taught me these things: Note that the great Dionysius learned these things from another.\n\nHierarch: Note that after God the leaders and the highest orders. I was initiated in a Godlike manner: The characterization of the angel, as if the angel who purifies Isaiah said these things to him concerning the seraphim. Or from himself. The hyperbaton of the sentence, which is rendered after many things, must be construed thus: but it would be [the part] of your noetic knowledge either to receive this cause, or to discover it from itself, or to learn it from another and reveal it rather to itself; if indeed it is possible also for me likewise to reveal a lover's contemplation concerning angels. And to honor is instead of to prefer. Note that the angels procure for us the gifts of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"Προξενούντων: Σκόπει, ὅτε, Θεοῦ διδόντος ἡμῖν λόγον ἐν ἀνοίξει τοῦ στόματος ἡμῶν, ἄγγελοι προξενοῦσι, δῆλον ὡς ὑπέρ ἡμῶν πρεσβεύοντες. ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ ΙΔ' Χιλίας: Ταῦτα ἐν τῷ Δανιήλ εἴρηται.\n\nΤήν ἀσθενῆ καί συνεσταλμένην: Ἀσθενῆ συμμετρίαν ἐκάλεσε τόν τῶν ἀνθρώπων ἀριθμόν πρός τόν τῶν ἀγγέλων· εἴρηται γάρ καί ἑτέρῳ τινί, Διδήμῳ δηλονότι τῷ τυφλῷ· 'Τά μέν ἐνενήκοντα ἐννέα πρόβατα εἶναι τούς ἀγγέλους, τό δέ ἕν τό ἀπόλωλός ἡμᾶς τούς ἀνθρώπους'.\n\n( Γνωστικῶς: Σημείωσαι, ὅτι καί αὐτούς τούς ἀγγέλους φησί γνωστικῶς, οὐ μαθητικῶς, εἰδέναι τούς ὁρισμούς, οἱονεί τό, πόσος τῶν οὐρανίων οὐσιῶν ὑπάρχει ὁ ἀριθμός, ἐκ Θεοῦ καί τοῦτο φωτισθέντας. ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ ΙΕ' § 1. Ἀγγελοπρεποῦς: Ὡς ὀθόνη, ὡς ἄνθραξ. Ἀνακαθάρσεις: Ἀνακαθάρσεις φησί τάς ἐξηγητικάς ἑρμηνείας, δι' ὧν καθαίρονται τῶν ἐν τοῖς λεγομένοις δοκούντων ἀτόπων τά σύμβολα. Εἰ μέν γάρ: Ἄνω γάρ εἶπεν, ὅτι αἱ ἀνώτεραι δυνάμεις ἱεραρχοῦσι τάς μετ' αὐτάς, καί αἱ μέσαι τάς ὑστέρας, καί αἱ ὕστεραι αὐτῶν τούς ἐν ἀνθρώποις ἱεράρχας. Οὔτε γάρ εἶπεν, ὅτι ἡ αὐτή τάξις καί ἄρχει τῷ μετ' αὐτήν, καί ἄρχεται ὑπ' αὐτῶν, ἀλλ’ οὕτως εἶπεν, ὅτι ἡ πρώτη τάξις ἄρχει μέν αὐτήν, ἄρχεται δέ ὑπό τῶν πρό αὐτῆς· οὕτω καί εἰς τά ἑξῆς νοητέον.","english":"Proxenounton: Observe that when God gives us speech in the opening of our mouth, angels act as proxenoi, clearly interceding on our behalf. ON CHAPTER 14 \"A thousand\": These things are said in Daniel.\n\n\"The weak and contracted\": He called the number of men in comparison with that of the angels a \"weak symmetry\"; for it is also said by a certain other, namely Didymus the blind: \"The ninety-nine sheep are the angels, and the one that was lost is us, the men.\"\n\n(Gnostically: Note that he says that even the angels themselves know the definitions gnostically, not discursively—as it were, how great is the number of the heavenly essences—having been illuminated in this too by God. ON CHAPTER 15 § 1. \"Angel-befitting\": As a linen cloth, as a coal. \"Purifications\": He calls \"purifications\" the explanatory interpretations, through which the symbols are purified of the apparent incongruities in what is said. \"For if indeed\": For above he said that the higher powers hierarchize those after them, and the middle ones the last, and the last ones the hierarchs among men. For he did not say that the same order both rules the one after it and is ruled by them, but he said thus: that the first order rules, while it is itself ruled by those before it; and so it must be understood in what follows as well.)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Εἰ μέν γάρ ἱεραρχεῖσθαι: Ὅ φησι τοῦτό ἐστιν, ὅτι, εἰ τάς πρώτας τάξεις ἐλέγομεν ἱεραρχεῖν τῶν τελευταίων, εἶτα πάλιν αὐτάς τάς τελευταίας ἱεραρχεῖν τῶν πρώτων τάξεων, ὑφ' ὧν καί ἱεραρχοῦνται, ἄτοπον πρᾶγμα ἦν.\n\nΟὐκ ἀπεικότως; Οὐκ ἄτοπόν φησι τάς ἐν τοῖς λογίοις τῆς Γραφῆς εἰκόνας πάσαις ταῖς ἐπουρανίαις δυνάμεσι περιτιθέναι, ὡς πάσας, φέρε εἰπεῖν, εἶναι ὑψηλάς καί σωτηρίους καί γνωστικάς, εἰ καί μή ὁμοίως, ἀλλά τάς μέν ὑπερκείμενως, τάς δέ ὑφειμένως.\n\nΚαί τό πρός τό ἄναντες: Ἀνώτερον καί ὑπερκείμενον. § 2. Ἀρκτέον καί ζητητέον: Σημείωσαι, διά τί ἐν τοῖς ἀγγελικοῖς τύποις μή ἐμπύριον μάλιστα παραλαμβάνεται, καί διά τί τά περί τά οὐράνια πυρώδη ὡς ἐπί πλεῖστόν φησιν ἡ Γραφή. Καί ὅτι οἱ σεραφίμ ἐμπρησταί λέγονται. ( Ἐμπρηστάς ὄντας: Ἑρμηνεία σεραφίμ. Οἱ γάρ ἱεροί: Διά τί καί ὁ Θεός εἰς πῦρ ἐθεωρήθη. Τό γάρ αἰσθητόν πῦρ: Φυσιολογία θαυμαστή περί πυρός. Τό πῦρ ὁρῶμεν τῷ παντί κατεσπταρμένον, ἀμιγῶς δέ, τουτέστιν οὐκ ἀναφυρόμενον τοῖς ἐν οἷς ὑπάρχει. Διά πάντων δέ φοιτᾷ, τουτέστιν οὐ καθάπερ τό ὕδωρ προφανῆ τήν πρός τήν γῆν ποιεῖται μίξιν· οὕτω καί τό πῦρ, καταφλέγον τό πᾶν καί ἀναλίσκον· ἐξήρηται δέ, ἤγουν ὑπέρκειται πάντων κατ' ἐξαίρετον στοιχείων δηλαδή, κατά τό δραστήριον· ἄγνωστον δέ αὐτό καί κρύφιον καλεῖ, ὡς ὑπάρχον μέν ἐν ὕλαις τισίν, οὐ φαινόμενον δέ δίχα παρατρίψεως ἤ ἄνευ ὕλης δεκτικῆς τῆς ἐνεργείας αὐτοῦ, δεικνύμενον καί κατά τοῦτο ἄσχετον καί ἀθεώρητον·","english":"For if to be hierarchically ordered: What he means is this, that if we were to say that the first ranks exercise hierarchy over the last, and then again that the last ranks themselves exercise hierarchy over the first ranks, by which they are also hierarchically ordered, it would be an absurd thing.\n\nNot unreasonably? He says it is not absurd to attribute the images in the oracles of Scripture to all the heavenly powers, so that all, so to speak, are lofty and salvific and noetic, even if not equally, but some more eminently and others more subordinately.\n\nAnd the phrase \"toward the height\": Higher and more eminent. § 2. One must begin and inquire: Note why in the angelic types fire is especially not taken up, and why Scripture speaks of the things around the heavens as fiery for the most part. And that the seraphim are called \"burners.\" (Being burners: the interpretation of \"seraphim.\" For the sacred: Why God too was contemplated as fire. For perceptible fire: a wonderful natural philosophy concerning fire. We see fire scattered throughout the whole, but unmixedly, that is, not mingling with the things in which it exists. And it passes through all things, that is, it does not, like water, make its mixture with the earth manifest; so too fire, burning up the whole and consuming it; but it is set apart, that is, it surpasses all the elements by way of exception, in respect of its active power; and he calls it unknown and hidden, as existing in certain materials but not appearing without friction or without matter receptive of its activity, being shown in this respect also to be uncontainable and invisible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"ὁμοίως καί τάς λοιπάς τοῦ πυρός ἰδιότητας θεωρητέον, ἅστινας οὗτος ὁ Πατήρ κατ' εὐσεβῆ ἀναγωγήν τε καί ἔννοιαν ἔλαβεν ἐπί Θεοῦ τε καί ἀγγελικῶν φύσεων. Σημείωσαι δέ διά τί Κύριος ὁ Θεός ὡς πῦρ ἐθεωρήθη πολλάκις, καί κατά τί ἡ ὁμοίωσις τοῦ πυρός πρός τόν Θεόν. Ἀκράτητον, ἀμιγές, διακριτικόν: Σημείωσαι ἔκφρασιν αἰσθητοῦ πυρός, ἤτοι ἔπαινον· διακρίνει γάρ καί τάς ὕλας, οἷον μόλυβδον ἀπό ἀργύρου, καί τάς κολλήσεις διαλύει· ἀναλλοίωτον δέ, καθό οὐ δυνατόν, μένοντος τοῦ ὑποκειμένου, τουτέστιν αὐτῆς τῆς οὐσίας τοῦ πυρός, μεταβάλλειν αὐτό ἐν τοῖς πάθεσιν, οἷον γενέσθαι αὐτό στρογγύλον ἤ κωνοειδές, ὅπερ ἐν τοῖς γηΐνοις ἐστίν εὑρεῖν, ἤ παθεῖν τά τοῦ ἀέρος, οἷον φθαρῆναι διά τῶν ἀναθυμιάσεων ἤ παχυνθῆναι ἤ καί ὡς τό ὕδωρ μεταβολάς δέξασθαι.\n\nὙφέσεως: Οὐδέποτε γάρ χωρεῖ ἐπί τά κάτω. Ταυτοκίνητον: Ὡσαύτως κινούμενον.\n\nἈπροσδεές: Ὅτι ἀπροσδεές ἑτέρου τό πῦρ, καίτοι δέεταί τινος ὑποκειμένου εἰς τό ἐξαφθῆναι· ἀλλ’ οὐ τοῦτο λέγει, ἀλλ’ ( ὅτι τό πῦρ οὐ μίγνυται ἑτέρῳ στοιχείῳ, οὐδέ κιρνᾶται, ὡς τό ὕδωρ τῇ γῆ· διό καί ἐν στοιχείοις μονοούσιον αὐτό ἔνιοι κεκλήκασιν.","english":"Likewise, one must contemplate the remaining properties of fire, which this Father, by pious elevation and understanding, applied to God and to the angelic natures. Note also why the Lord God was often contemplated as fire, and in what respect the likeness of fire to God consists. Unmastered, unmixed, discerning: note the expression of perceptible fire, that is, its praise; for it distinguishes materials, such as lead from silver, and dissolves adhesions. Unchangeable, in that it is not possible, while the underlying subject remains—that is, the very substance of fire—for it to change in its affections, such as to become round or cone-shaped, which one finds in earthly things, or to suffer the things of air, such as to be corrupted by exhalations or thickened, or even to receive changes as water does.\n\nOf diminution: for it never proceeds downward. Self-moved: likewise, being moved.\n\nWithout need: because fire is without need of another, although it needs some underlying subject in order to be kindled; but this is not what he means, but rather that fire is not mixed with another element, nor blended, as water is with earth; therefore some have also called it single-substantial among the elements.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"§ 3. Ἀνθρωπομόρφους: Διά τί καί ἀνθρωπόμορφοι διαπλάττονται οἱ ἄγγελοι. Καί τό κατ' αἴσθησιν: Σημείωσαι τήν διαφοράν τοῦ αἰσθητοῦ τῶν ἀλόγων ζώων πρός τό αἰσθητικόν τῶν λογικῶν, ἡμῶν λέγω· τά μέν γάρ ἄλογα τό πᾶν αἴσθησίς εἰσι, δι' ἦς καί συνίστανται ἀνόητα ὄντα· ἐν δέ ἡμῖν βραχύ τό αἰσθητικόν· οὐ γάρ δι' αὐτοῦ συνιστάμεθα, ἀλλά διά τοῦ νοεροῦ· ὅθεν καί μετά θάνατον ἔτι ἐσμέν, ψυχή νοερά ὄντες. Ἐπί δέ τῶν ἀγγέλων οὐδέ τό βραχύτατόν ἐστι τῶν αἰσθήσεων, ἀλλά τόπος παχύς τά καθ' ἡμᾶς· ἐλάχιστον δέ τόν ἄνθρωπον κατ' αἴσθησίν φησιν, οὐχ ὡς τῶν ἄλλων ζώων πλείονας αἰσθήσεις ἐχόντων, ἀλλά δραστικωτέρας καί ὀξυτέρας. Αἴνιγμα δέ τοῦτο λαμβάνει τό τούς ἀγγέλους μέν κεχρῆσθαι μέν τοῖς καθ' ἡμᾶς αἰσθητηρίοις, ὑπερέχειν δέ κατά πολύ τῷ περιόντι τῆς νοερᾶς δυνάμεως· ὥσπερ καί ἄνθρωπος τῇ τοῦ νοῦ ὑπεροχῇ καί τῷ λογισμῷ τῆς ἀλόγου φύσεως κρατεῖ.\n\nΤάς μέν ὀπτικάς: Τί οἱ ὀφθαλμοί τῶν νοητῶν δηλοῦσι, καί τί τά ὀσφραντά, τουτέστιν αἱ ρῖνες, καί τί τά ὦτα, καί τί ἡ γεῦσις, καί τί ἡ ἀφή, ἥν ἁπτικήν φησι, καί τί τά βλέφαρα καί αἱ ὁφρύες, καί τί ἥβη, καί τί οἱ ὀδόντες, καί τί οἱ ὦμοι καί οἱ","english":"§ 3. \"In human form\": Why the angels are also molded in human form. And \"according to sense\": Note the difference between the sensible faculty of irrational animals and the sensitive faculty of rational beings—I mean us. For irrational animals are entirely sense, through which they also subsist as beings without intellect; but in us the sensitive faculty is small, for we do not subsist through it, but through the intellective faculty; whence even after death we still are, being a rational soul. But in the case of the angels there is not even the smallest trace of the senses, but what is according to us is a coarse place; and he calls man \"least according to sense,\" not as though the other animals had more senses, but more active and sharper ones. And this he takes as a riddle: that the angels indeed used our sensory organs, but surpass them greatly by the abundance of their intellective power—just as man also, by the superiority of his intellect and by reason, rules over irrational nature.\n\n\"The optical faculties\": What the eyes signify of things intelligible, and what the olfactory organs, that is, the nostrils, and what the ears, and what taste, and what touch, which he calls the tactile faculty, and what the eyelids and the eyebrows, and what youth, and what the teeth, and what the shoulders and the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"βραχίονες, οὕς ὠλένας φησί, καί τί τό στῆθος, καί τί τό νῶτον καί οἱ πόδες, καί τί τό ἐλαφρόν τῶν πτερῶν καί τά ἑξῆς.\n\nΤάς δέ τῶν ὀσφραντῶν: Ἐν τούτοις φυσιολογεῖται τό ἰδίωμα τοῦ σωματικοῦ ὀφθαλμοῦ· κατά ἀναγωγήν δέ ταῦτα μεταβάλλει, ὥσπερ καί τά τῶν λοιπῶν ἀνθρωπίνων μελῶν, εἰς θεωρίαν τῶν ἐν ἀγγέλοις φυσικῶν δυνάμεων. Καί τροφίμων ὀχετῶν: Ὀχετόν νόησον τήν τῆς σοφίας ἀνυπέρβλητον χύσιν, κατά τό εἰρημένον, «ἐκχεῶ ἀπό τοῦ ( Πνεύματός μου ἐπί πᾶσαν σάρκα», καί τά ἑξῆς. Διαβαίνει γάρ ἡ θεία γνῶσις ἀπό τοῦ Θεοῦ διά τῶν νοητῶν δυνάμεων ἐπί τούς θείους ἀνθρώπους κατά τήν ἑκάστου ἀναλογίαν. Ἑνοειδῆ: Κατά παράληψιν νοήσεως.\n\nΠρονοητικῇ δυνάμει: Πᾶσα, φησί, νοητή δύναμις τήν γινομένην εἰς αὐτήν θείαν γνῶσιν πληθύνει, τουτέστι σαφηνίζει πρός τό νοηθῆναι ὑφ' ἡμῶν, διερμηνεύουσα τά ὁραθέντα, ὡς παρά τῷ Δανιήλ εὑρήσεις, ὅτε διηρμήνευσεν αὐτῷ ὁ ἄγγελος τό ἐνύπνιον ὅπερ εἶδε.\n\nΤήν δ' αὖ καρδίαν: Περιείληπται παρ' ἡμῖν ἡ καρδια, οἷον κέντρον πρώτως τήν ζωήν δεδεγμένον, ἐπειδή κατά τόν θεῖον Βασίλειον πρώτη κτίζεται ἡ καρδία· εἶτα ὡς ἀπό κέντρου πᾶν τό σῶμα πλαστουργεῖται, ὥστε πανταχοῦ ταύτην τήν ζωήν διατείνειν εἰς τό σῶμα· εἴτε γάρ ἡ σύμφυτος θερμότης ζωοποιεῖ τό σῶμα, εἴτε τό πνεῦμα, εἰτε τό αἷμα, πάντων τούτων πηγή ἡ καρδία. Διό καί τισιν ἔδοξε πᾶν τό ζωτικόν ἀθρόον καί οἷον ἐνταῦθα πρώτως μάλιστα ἱδρῦσθαι, καίτοι πανταχοῦ τοῦ σώματος ὄν καί οὐ κατεχόμενον τόπῳ, οὔτε περιγεγραμμένον ἐν τόπῳ, οὔτε συνεχόμενον ὑπό τοῦ σώματος.","english":"The arms, which he calls forearms, and what the breast is, and what the back and the feet are, and what the lightness of the wings is, and so on.\n\nBut the things of the nostrils: In these the peculiar property of the bodily eye is treated physically; but by way of elevation these things change, just as do those of the other human members, into the contemplation of the natural powers in the angels. And of nourishing channels: Understand the channel as the insuperable effusion of wisdom, according to what is said, \"I will pour out of my Spirit upon all flesh,\" and so on. For divine knowledge passes from God through the intelligible powers to divine men according to the proportion of each. Things of one form: By the reception of understanding.\n\nBy providential power: Every intelligible power, he says, multiplies the divine knowledge that comes to it, that is, makes it clear so as to be understood by us, interpreting the things seen, as you will find in Daniel, when the angel interpreted to him the dream that he saw.\n\nAnd the heart: The heart is comprehended by us as, so to speak, a center that has first received life, since according to the divine Basil the heart is first created; then as from a center the whole body is molded, so that this life extends everywhere into the body; for whether the innate heat gives life to the body, or the spirit, or the blood, the heart is the source of all these. Therefore it seemed to some that the whole vital principle is gathered together and, as it were, established here first and foremost, although it is everywhere in the body and is not confined by place, nor circumscribed in place, nor held together by the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"Οὕτως οὖν καί ἐπί τῶν ἀοράτων τάξεων, εἴτε ἐν τῷ παντί, εἴτε κατ' εἶδος διακονικῶς προνοουσῶν· οἱονεί γάρ ἐν μέσῳ καί καρδίας τόπῳ νοητέον αὐτάς, καί ὡς κέντρον πηγαίας ζωῆς ἱδρῦσθαι· καίτοι ἀκρατεῖς οὔσας καί οὐ περιγεγραμμένας τόπῳ ἤ μέρει σωματικῶς, ὧν συνέχουσι προνοεῖν θεόθεν ταχθεῖσαι.\n\nΚαί τό φρουρητικόν: Τό ρητόν οὕτως σύνθες· Τό φρουρητικόν τῆς ζωοποιοῦ διαδόσεως· εἶτα ὡς ἐπί τῆς ὑποκειμένης καρδίας. Διό καί ὑποπτέρους: Διά τί ἐπτερωμένοι οἱ πόδες τῶν ἀγγέλων, ( ἵνα δείξῃ τό αὐτοκίνητον καί τό πρός τό θεῖον ἀνατατικόν, καί πρός τά ἐπίγεια ἀκοινώνητον, ὅσον μή τό ἐμπαθές ἐν αὐτοῖς εἶναι, ἐπεί ὤφθησαν καί ἐπί γῆς ἄγγελοι.\n\nΠτερῶν ἐλαφρία: Τί ἐλαφρά πτερωτά.\n\nΚαί καθαρεῦον: Τῆς τῶν ἔκτός προσθήκης, οἷον τροφῶν καί ἀμφίων, οἷς τά καθ' ἡμᾶς συγκρατεῖται.\n\nΠολυποίκιλος σοφία: Ἡ πολυποίκιλος σοφία τοῦ Θεοῦ. Τοῦτο τό ρητόν ἀποστολικόν ἐστι· καί διά τί πολυποίκιλον αὐτήν εἶπεν ὁ θεῖος ἀνήρ; Καίτοι τό ποικίλον ἐπί κακούργου δεχόμεθα· ἄλλως τε καί ἐνταῦθα ὁ μέγας Διονύσιος ἁπλῆν καί πολυποίκιλον αὐτήν εἶπε· δοκεῖ δέ τά δύο ἐναντία· λέγομεν οὖν, ὅτι τό 'ἁπλῆ σοφία' διά τοῦτο εἶπεν, ἵνα δηλώσῃ τό ἀσύνθετον τοῦ Θεοῦ καί τό μηδεμιᾶς διπλόης ἐπιδεόμενον· οὔτε γάρ ἐκ μαθήσεως σοφός ὁ Θεός, ἀλλ' αὐτόχρημα σοφία ἐστι: Τό δέ πολυποίκιλον, διότι εἰς πολλά γνώσεως εἴδη μετατυποῦται διά τήν τῶν ἐλλαμπομένων ἀσθένειαν· ἀρχιερεύς γάρ ἐστι μέγας συμπάσχων ταῖς ἡμῶν ἀσθενείαις. Ἡ καί οὕτως·","english":"Thus, then, also in the case of the invisible orders, whether they providentially minister in the whole or according to kind; for they must be understood as it were in the middle and in the place of the heart, and as established as a center of fountain-like life; although they are without parts and not circumscribed by place or part in a bodily way, those things which they have been appointed by God to providentially maintain.\n\nAnd the guarding: Compose the saying thus: The guarding of the life-giving distribution; then as in the case of the underlying heart. Therefore also \"with wings under\": Why are the feet of the angels winged, (to show the self-moved and the upward-straining toward the divine, and the uncommunicated with earthly things, insofar as there is no passionate element in them, since angels have also been seen on earth.\n\nLightness of wings: What the light wings are.\n\nAnd \"cleansing\": Of the addition of external things, such as foods and garments, by which our affairs are held together.\n\n\"Manifold wisdom\": The manifold wisdom of God. This saying is apostolic; and why did the divine man call it manifold? Although we accept \"variegated\" in the sense of a malefactor; and besides, here the great Dionysius called it both simple and manifold; and the two seem contrary. We say, then, that he called it \"simple wisdom\" in order to indicate the incomposite nature of God and that which needs no duplicity of any kind; for God is not wise from learning, but is wisdom itself; and \"manifold,\" because it is transformed into many forms of knowledge on account of the weakness of those who are illumined; for he is a great high priest who sympathizes with our weaknesses. Or also thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"Ἁπλῆ μέν λέγεται σοφία Θεοῦ πρός τῆς οἰκονομίας, ὅτι πάντα ὡς Θεός ἐδημιούργησε, καί ἐν τοῖς τότε δικαίοις τήν ἰδίαν ἀπερικαλύπτως ἐπιδεικνύμενος δύναμιν, ὡς ἐπί Μωσέως καί Ἀβραάμ καί τῶν ἑξῆς· ὅτε δέ τό τῆς οἰκονομίας μυστήριον κατειργάζετο, ἡ πολυποίκολος εἰκότως κληθείη. Ἄνθρωπος γάρ γενόμενος, καί ὑπό νόμον χρηματίσας, καί παθών, καί ἐν νεκροῖς εὑρεθείς, οὕτω διά σαρκός καί τῆς ἐνούσης αὐτῇ ἀσθενείας, ἐθριάμβευε πάντα ἐχθρόν, καί τόν ἅδην\n\nἐνίκησε, τοῖς ἐκεῖ φρουρουμένοις ἀνάστασιν δωρησάμενος· τοῦτό ἐστι τό ποικίλον τῆς αὐτοῦ σοφίας, ὅτι δι' ἀσθενείας περιεγένετο τῶν δοκούντων ἰσχυρῶν. ( Καθόλου: Καί ἐν τῷ Περί θείων ὀνομάτων λόγῳ κεφαλαίῳ δ' πλατέως ἐσαφηνίσθη τί νοητόν καί τί νοερόν· νῦν δέ αὐτός ὁ μέγας Διονύσιος σαφηνίζει· νοητόν μέν γάρ ἐκεῖνο τυγχάνει τό νοούμενον, ὅπερ εἰκότως καί ἐλλάμπειν τό φῶς λέγεται· νοερόν δέ αὐτό τό νοοῦν ὑπάρχον ἐλλαμπόμενον, καί συντόμως εἰπεῖν, αἱ ὑπερβεβηκυῖαι οὐσίαι νοηταί, αἱ δέ ὑφειμέναι νοεραί, καί ὑποβέβηκε τό νοοῦν τό νοούμενον. Νοητῶς μέν ἐλλάμπον ἡ θεία φύσις, νοερῶς δέ ἐλλαμπόμενον ἡ ἀγγελική.","english":"The wisdom of God is called simple in relation to the economy, because as God he created all things, and in the righteous of that time he displayed his own power without concealment, as in the case of Moses and Abraham and those after them; but when he was working out the mystery of the economy, it would reasonably be called manifold. For having become man, and having been made under the law, and having suffered, and having been found among the dead, thus through flesh and the weakness that is in it he triumphed over every enemy, and conquered Hades, granting resurrection to those guarded there; this is the manifoldness of his wisdom, that through weakness he prevailed over those who seemed strong. (In general: And in the discourse On the Divine Names, in the fourth chapter, it was explained at length what is intelligible and what is intellectual; but now the great Dionysius himself makes it clear; for the intelligible is that which is understood, which is reasonably said to be illumined by the light; and the intellectual is the very thing that understands, being illumined, and to speak briefly, the transcendent essences are intelligible, while the subordinate ones are intellectual, and the understanding is subordinate to the intelligible. The divine nature illumines intelligibly, while the angelic nature is illumined intellectually.)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"Ἱερατικήν: Σημαίνει τί τό ἱερατικόν ἔνδυμα ἐν Ἰεζεκιήλ καί Δανιήλ. Συναγωγόν αὐτῶν ἕξιν: Εἴπομεν ἀνωτέρω, τί ἐστιν ἕξις ἐπί ἀσωμάτων. Καί ἀνάγνωθι ἐν τῷ ἑβδόμῳ κεφαλαίῳ, 'τό συνηγμένον δέ καί ἀσκέδαστον τῶν νοήσεων· διά τούτων δηλοῖ ὁ Πατήρ περί τάς θείας ἐλλάμψεις, καί τήν οἰκείαν ἐν τῇ τοῦ ἀγαθοῦ Θεοῦ μονῇ ταυτότητα συνειλουμένην διά παντός. Ἀνομοίων: Ὑλικῶν δηλονότι.\n\n§ 5. Γεωμετρικά: Περί σκευῶν γεωμετρικῶν ἐν Ἰεζεκιήλ καί Ζαχαρίᾳ. Ἐπανορθωτικήν: Ὡς τό ξιφος ἐν Βασιλείαις, καί τό δρέπανον ἐν Ζαχαρίᾳ τῷ προφήτῃ.\n\n§ 6. Ἀνέμους: Τοῦ κειμένου παρά τῷ Δαβίδ οἶμαι αὐτόν μνημονεύειν, «ὁ περιπατῶν ἐπί πτερύγων ἀνέμων», ἴσως τήν ἀνάληψιν τοῦ Χριστοῦ δηλοῦντος· ἐπεί καί ἐν τοῖς ἑξῆς ὁ Πατήρ, νεφέλης αὐτούς περιπλάττεσθαι ἰδέαν φησιν, διά τό εἰρῆσθαι· «νεφέλη ὑπέλαβεν αὐτόν ἀπό τῶν ὀφθαλμῶν αὐτῶν». Ἀχρόνως: Ἀχρόνως εἰκότως ἔφη· ἐπί γάρ τῶν αἰσθητῶν κυρίως ἐν χρόνῳ καί βραδύτερα τά γινόμενα· ἐπί δέ τῶν ἀσωμάτων ( καί νοητῶν ἀχρόνως καί αἰωνίως καί ἀμελητί τελεσιουργεῖται· οὐ δεῖ οὖν χρόνον ἐπί τῶν νοητῶν ὀνομάζειν. Ποίησιν: Ἀντί τοῦ πνεῦσιν ἤ πτῆσιν.","english":"Priestly: What the priestly garment in Ezekiel and Daniel means. Their gathered habit: We have said above what a habit is in the case of incorporeal beings. And read in the seventh chapter: \"the gathered and undispersed state of the thoughts; through these the Father indicates concerning the divine illuminations, and the identity of his own abiding in the good God, being drawn together through all things.\" Of unlike things: that is, of material things.\n\n§ 5. Geometrical: Concerning geometrical vessels in Ezekiel and Zechariah. Corrective: As the sword in Kings, and the sickle in Zechariah the prophet.\n\n§ 6. Winds: I think he is recalling the passage in David, \"who walks upon the wings of the winds,\" perhaps indicating the ascension of Christ; since also in what follows the Father says that they are wrapped about by the form of a cloud, because it has been said: \"a cloud received him from their eyes.\" Without time: He reasonably said \"without time\"; for in the case of sensible things, things that come to be in time are properly also slower; but in the case of incorporeal and intelligible things, they are accomplished without time and eternally and without delay; so one ought not to name time in the case of intelligible things. Making: Instead of breathing or flying.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Καί τήν ἄνωθεν: Τό δέ ἄνωθεν ἐπί τά κάτω, ὡς ἐπί τῆς Ἰακώβ κλίμακος. Ἀερίου: Σημείωσαι, ὅτι ἀέριον πνεῦμα τόν ἄνεμον λέγει. Ἀνεμιαίαν. Ἑτέρα θεωρία τῆς ἀνέμων ἐπωνυμίας. Συμβολικῇ θεολογίᾳ. Σημείωσαι καί ἕτερον αὐτοῦ σύγγραμμα μή φερόμενον· τετράστοιχον δέ ἀνακάθαρσιν τήν τῶν τεσσάρων στοιχείων ἀναγωγικήν ἀλληγορίαν φησί· τά σύμβολα δέ, ὡς ἔοικε, μᾶλλον τῶν τεσσάρων στοιχείων ἐκεῖ διά θεωρίας ἀνέπτυξε. Σημείωσαι δέ, πῶς ἑρμηνεύει τό, «Πνεῦμα ὅπου θέλει πνεῖ», διά τῶν ἐπιφερομένων· φησί γάρ· «οὐκ οἶδας πόθεν ἔρχεται καί ποῦ ὑπάγει». Ὑπερκοσμίως ἀποπεπληρωμένοις: Ὥσπερ γάρ ἡ νεφέλη προσκαλεῖται τό τῆς θαλάσσης ὕδωρ καί ἐκχεῖ αὐτό ἐπί τό πρόσωπον τῆς γῆς, κατά τό εἰρημένον, «ὁ προκαλούμενος τό ὕδωρ τῆς θαλάσσης, καί ἐκχέων αὐτό ἐπί πᾶν τό πρόσωπον τῆς γῆς», οὕτω καί οἱ νόες δεχόμενοι τήν οἰκείαν γνῶσιν, νεφελῶν δίκην ἐπί τούς ὑποδεεστέρους ἁπλοῦσιν.\n\nἈνεκπομπεύτως:\n\nἈνεκπομπεύτως φησίν, ἤγουν συγκεκραμένως·","english":"From above: The “from above” toward things below, as in the case of Jacob’s ladder. Aerial: Note that he calls the wind an aerial spirit. Windy. Another contemplation of the naming of the winds. In symbolic theology. Note also another treatise of his not in circulation; and he calls a four-element purification the anagogical allegory of the four elements; but the symbols, as it seems, he unfolded there rather by contemplation of the four elements. And note how he interprets “The Spirit blows where it wills” through what follows; for he says, “you do not know where it comes from and where it goes.” Supercosmically filled: For just as the cloud summons the water of the sea and pours it out upon the face of the earth, according to what is said, “he who summons the water of the sea and pours it out upon all the face of the earth,” so too the intellects, receiving their own knowledge, like clouds spread it out upon those inferior to them.\n\nWithout ostentation:\n\n“Without ostentation,” he says, that is, in a mingled manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"ἀναπόβλητον γάρ ἐν νεφέλῃ τό φῶς.\n\nὈμβροτοκίαν: Ἑτέρως θεωρεῖ, τί νεφέλαι σημαίνουσι· παρακατιών δέ, τί φησι σημαίνειν ἤλεκτρον καί χαλκόν καί τά ποιά χρώματα καί μορφάς θηρίων ἐπί ἀγγέλων.\n\nἘκδόχειον: Ἐκδόχειον κόλπον, τήν τούς ὑετούς ὑποδεχομένην ὠνόμασε γῆν, δι' αὐτῶν τούς οἰκείους τίκτουσαν καρπούς. § 7. Ἀλλ' ἐπειδή ταῦτα: Περί τῶν θηρομόρφων τύπων. ( § 8. Ἰχνῶν: Σημείωσαι τό φυσικόν τοῦ λέοντος ἐντεῦθεν· φασί γάρ ὅτι, τούς θηρεύοντας λανθάνειν βουλόμενος, περιπατῶν, τῇ οὐρᾷ ἐξαφανίζει τά\n\nἑαυτοῦ ἴχνη, ἵνα μή γνωσθῶσιν· ὅθεν καί περί Θεοῦ εἴρηται· «ἐν τῇ θαλάσσῃ ἡ ὁδός σου, καί αἱ τρίβοι σου ἐν ὕδασι πολλοῖς, καί τά ἴχνη σου οὐ γνωσθήσονται»· ὥσπερ γάρ ὁδός ἐν ὕδασιν οὐ σώζεται, οὔτε ἴχνη λέοντος, οὕτως οὔτε Θεοῦ πορεῖαι. Εὐμήχανον: Ὀξυωπέστατον γάρ ζῶον ὁ ἀετός. Λόγος γάρ τούς ἀετούς τῶν τικτομένων τά γνήσια ἐκ τῶν νόθων οὕτω διακρίνειν· ἐάν ἀτενίσωσιν ἀσκαρδαμυκτί πρός τόν ἥλιον, γνήσιά εἰσιν· εἰ δέ μή, ὡς νόθα ἀποβάλλονται τῆς καλιᾶς· οὕτως οὖν καί ὁ μή δυνάμενος καθαρῶς τῷ ἡλίῳ τῆς δικαιοσύνης ἀτενίσαι, νόθος τῆς αὐτοῦ γνώσεως εὑρίσκεται.","english":"For the light in the cloud is not to be cast away.\n\nRain-bearing: He contemplates in another way what the clouds signify; and going further down, he says what the amber and bronze and the various colors and forms of beasts signify in the case of angels.\n\nReceptacle: He has called the bosom a receptacle—the earth that receives the rains, and through them brings forth its own fruits. § 7. But since these things: Concerning the beast-shaped types. (§ 8. Tracks: Note from this the nature of the lion; for they say that, wishing to escape the hunters, as it walks it obliterates its own tracks with its tail, so that they may not be known; whence it is also said concerning God: “In the sea is your way, and your paths in many waters, and your tracks shall not be known”; for just as a way is not preserved in waters, nor the tracks of a lion, so neither are the goings of God. Ingenious: For the eagle is the sharpest-sighted of animals. For the account says that eagles thus distinguish the genuine offspring from the bastard ones: if they gaze unblinkingly at the sun, they are genuine; but if not, they are cast out of the nest as bastard; so then also the one who is not able to gaze purely at the sun of righteousness is found to be a bastard of his knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"Καί λευκῶν μέν: Σημείωσαι τί ἵπποι λευκοί, κυανοί, ἐρυθροί, σύμμικτοι· ἀνόμοιον δέ ὁμοιότητα ἄνω τελέως ἐσαφηνίσαμεν ἐν δευτέρῳ κεφαλαίῳ τούτου τοῦ βιβλίου.\n\nΤήν κατ' εὐθεῖαν: Τό τήν πρός τό δύναμιν ἁρμοστέον· τά δέ λοιπά διά μέσου. Κατ' ἄλλην: Ἑτέρα θεωρία εἰς τούς τροχούς. Γελγέλ: Σημείωσαι τί σημαίνει τό γελγέλ παρά τῷ προφήτη Ἰεζεκιήλ. Χαρᾶς: Πῶς λέγονται χαίρειν τά οὐράνια, καί αὐτό τό Θεῖον. Ἐμπαθής: Ἐμπαθῆ ἡδονήν τήν ἀνθρωπίνην φησίν, ὡς τῇ περί τό σῶμα εὐαλλοιώτῳ ἐμπαθείᾳ συνισταμένην.\n\nΡᾳστώνην: Τό τῆς ρᾳστώνης ὄνομα τίθεται μέν ἐπί τῶν πονεῖν μή βουλομένων, ἀλλά διαφόρως ζῇν ἑλομένων· σημαίνει ( δέ ἡ λέξις τό εὐχερές καί οὐκ ἐπίπονον· ἐνταῦθα μέντοι τό μακάριον καί ἀπαθές καί ἀόχλητον ὑποφαίνει. Ἄλλως ρᾳστώνην φησί τήν εὐκολίαν καί εὐμάρειαν ψυχικήν ἐν ἀναπαύσει μετά ἀπαθείας· ἀναλόγως οὖν καί ἐπί ἀγγέλων νοητέον· Εὐπάθειαν: Εὐπάθειαν ὡς ἐκ τῶν καθ' ἡμᾶς λαβῶν ἔφη· δηλοῖ δέ τό εὖ ἔχειν διά παντός, καί τήν ἀπήμονα κατάστασιν.","english":"And the white ones: Note what the white, dark-blue, red, and mixed horses mean; but the dissimilar likeness we have fully explained above in the second chapter of this book.\n\n“The one directly”: The phrase “toward the power” must be joined [to it]; the rest [is said] in between. In another sense: Another contemplation concerning the wheels. Gelgel: Note what gelgel means in the prophet Ezekiel. Of joy: How the heavenly things, and God Himself, are said to rejoice. Passionate: He calls human pleasure passionate, as consisting in the passible changeableness concerning the body.\n\nFacility: The name “facility” is applied to those who do not wish to labor but have chosen to live in different ways; the word signifies what is easy and not toilsome; here, however, it indicates the blessed, passionless, and untroubled state. In another sense, he calls facility the ease and mental comfort in rest with impassibility; analogously, then, it must be understood also of angels. Good-passion: He said “good-passion” as having taken it from our own [usage]; it signifies having well-being throughout, and the painless condition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"Ἄνδρες ἱεροί: Ταῦτα οὐχ οἷόν τε νοεῖν ὥς εἰσι, πλήν εἰ μή τούς ἀξιωθέντας τοιαύτης τελειότητος, ὁποίους ἄρα καί εἶναι προσήκει ἄνδρας, καθάπερ ὁ ἅγιος οὗτός φησιν ἱερεύς, ὥστε καί θείων ἐλλάμψεων ἀξιωθῆναι περί τήν ὄντων γνῶσιν, καί περί τήν πρός τόν Θεόν καθαράν ἀνάτασιν· ἐκ γάρ τῶν τοιούτων ἐλλάμψεων θεούμενος, λοιπόν ὁ νοῦς ὡς ἐν ρᾴονι λήξει γενόμενος, ἐν ἕξει γίνεται τῆς ἀγγελικῆς ἡδονῆς, καί τῆς ἐν ἐκείνοις ἀοχλησίας, καθ' ἥν ρᾳστωνευόμενος λοιπόν ὁ νοῦς, ὡς ἐν ρᾴονι λήξει γενόμενος, ἐπί τῇ σωτηρίᾳ τῶν σωζομένων, ἀπαθῶν, καθ' ὅσον δυνατόν, Θεόν μιμεῖται, τόν θέλοντα πάντας ἀνθρώπους σωθῆναι, ἀπολαύσας τῶν τοῦ Θεοῦ θεουργῶν ἐπιφοιτήσεων, τουτέστι τῶν θεούς ἐργαζομένων καί ἀποτελουσῶν. Θεουργούς δέ ἐπιφοιτήσεις φησί τάς θεούς ἐργαζομένας καί ἀποτελούσας.\n\nὍτι τῶν μέν τήν ὑπερκόσμιον: Σημείωσαι δέ, ὅτι δεῖ τόν ἀγνοοῦντα μή ἐρυθριᾶν ἐν οἷς ἠγνόησεν, ἀλλ’ ὁμολογεῖν τήν ἄγνοιαν, καί μή ὡς ἔτυχεν ἀποκρίνεσθαι περί ὧν ἠγνόησεν. Ἰστέον δέ, ὅτι τά γνωρίσματα ἅπερ εἶχον ἔτι Ἕλληνες ὄντες οἱ ἅγιοι, οὗτοι καί μετά τό ἐπιστρέψαι πρός Χριστόν ἀνερυθριάστως ἐπέγραφον ἑαυτοῖς. Ἰδού γάρ καί οὗτος Ἀρεοπαγίτην καλεῖ ἑαυτόν, καί ὁ θεῖος Ἰουστῖνος ἐν τῷ Πρός Ἕλληνας λόγῳ Ἰουστίνου ἐπέγραψε Φιλοσόφου. ΕΙΣ ΤΟ ΠΕΡΙ ΤΗΣ ΕΚΚΛΗΣΙΑΣΤΙΚΗΣ ΙΕΡΑΡΧΙΑΣ ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Α' ( § 1. α'. Θεουργικῆς: Θεουργικῆς φησι τῆς ἐκ Θεοῦ ἐνεργουμένης, ἤγουν δοθείσης ἀνθρώποις, καί ὅτι θεούς ἀπεργάζεται καί ἀποτελεῖ ἡ ἐν Χριστιανοῖς ἱεραρχία.","english":"Holy men: These things cannot be understood as they are, except by those deemed worthy of such perfection, of the sort that men ought indeed to be, as this holy priest says, so as to be deemed worthy even of divine illuminations in the knowledge of beings and in the pure upward stretching toward God; for from such illuminations the mind, being deified, thereafter, having come to be as it were in a state of ease, comes to possess the angelic pleasure and the freedom from disturbance that is in them, in accordance with which the mind, thereafter taking its ease, having come to be as it were in a state of ease, in the salvation of those being saved, impassibly, as far as is possible, imitates God, who wills all men to be saved, having enjoyed the God-working visitations of God, that is, those that make and produce gods. And he calls \"God-working visitations\" those that make and produce gods.\n\nThat of those the supermundane: Note that one who is ignorant ought not to be ashamed in the things he does not know, but to confess his ignorance, and not to answer at random about things he does not know. And one should know that the distinguishing marks which the saints had while they were still Greeks, these after turning to Christ they also inscribed upon themselves without shame. For behold, this man also calls himself a member of the Areopagus, and the divine Justin in his discourse To the Greeks inscribed it as \"of Justin the Philosopher.\" ON THE CHAPTER 1 OF THE ECCLESIASTICAL HIERARCHY (§ 1. 1. God-working: He says \"God-working\" of that which is energized by God, that is, given to men, and that the hierarchy among Christians makes and produces gods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Παραδόσεων: Ὅτι τήν ἱεραρχικήν ἐπιστήμην ἐκ παραδόσεως παρέλαβεν. β'. Οὐκ ἐξορχήσῃ: Τουτέστιν οὐ παιγνιωδῶς καί ἀνευλαβῶς ποιήσεις πᾶσι τοῖς ἀνιέροις καταφανῆ, γέλωτος ἀφορμήν ποιούμενος τά θεῖα καί μυστικά. γ'. Ἱεροῖς δέ μόνοις: Ὅτι οὐ δεῖ τά ἅγια τοῖς βεβήλοις ἐκφαίνειν, οὐδέ τούς μαργαρίτας τοῖςχοίροις ρίπτειν.\n\nδ'. Ὁ θεαρχικώτατος νοῦς: Σημειωτέον κατά Νεστοριανῶν, ὅτι νοῦς καί ἐπί Θεοῦ λέγεται· ἁγιαστείας δέ, ἤτοι καθαρότητος εἰς ἁγιωσύνην. ε'. Κατά δύναμιν: Τῶν νοερῶν αὐτῶν οὐσιῶν καί νοητῶν κατά τήν δύναμιν· οὐ γάρ κατά τήν ἑαυτοῦ δύναμιν Ἰησοῦς· ἀπειροδύναμος γάρ, ἅτε καί Θεός. ς'. Συμπτύσσει: Ἡ ἑρμηνεία τούτων ἐστίν ἐν τῷ Περί θείων ὀνομάτων πέμπτῳ κεφαλαίῳ.\n\nζ'. Πολλάς ἑτερότητας: Πολλάς ἑτερότητας οἶμαι λέγεσθαι ( τάς πολυειδεῖς τῶν σαρκικῶν ἐπιθυμιῶν μερίμνας, ἅς ἀπαγορεύει ὁ Κύριος· ἑνοειδῆ δέ καί θείαν ζωήν τό ζητεῖν ἐν πρώτοις τήν βασιλείαν τοῦ Θεοῦ καί τήν δικαιοσύνην αὐτοῦ, ὅπερ ὁ Κύριος ἐσήμανεν, εἰπών ἐν τῇ εὐχῇ, «ἵνα ὦσιν ἕν»· τό δέ οὕτω πεποιῶσθαι τήν ψυχήν, ἕξιν ἱεράν ἀπεκάλεσεν, ἥτις καί μάλιστα τοῖς ἱερωμένοις πρεπώδης.","english":"From the Traditions: That he received the hierarchical science from tradition. 2. You shall not proclaim abroad: That is, you shall not make the divine and mystical things manifest to all the uninitiated in a playful and irreverent manner, making them a cause of laughter. 3. But to the sacred alone: That one must not reveal the holy things to the profane, nor cast the pearls to the swine.\n\n4. The most divine-ruling mind: It should be noted against the Nestorians that \"mind\" is also said of God; and of sanctification, that is, of purity unto holiness. 5. According to power: Of the intellectual essences themselves and of things intelligible according to power; for Jesus does not act according to his own power, for he is infinite in power, inasmuch as he is also God. 6. He contracts: The interpretation of these things is in the fifth chapter of On the Divine Names.\n\n7. Many diversities: I think many diversities are spoken of (the manifold cares of fleshly desires, which the Lord forbids; and the uniform and divine life is to seek first the kingdom of God and his righteousness, which the Lord indicated when he said in the prayer, \"that they may be one\"; and to have the soul thus disposed he called a sacred habit, which is especially fitting for those who are consecrated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"Καί τῆς τῶν θεαμάτων γνώσεως: Τουτέστι τῶν περί Θεοῦ λόγων καί διδαγμάτων τήν ἐπιστημονικήν κατανόησιν· οὐ γάρ ἄχρι ψιλῆς τῆς τῶν λογίων ἀκοῆς ἤ ἐκφωνήσεως τά τῶν ἱερῶν μυήσεων, ἀλλά τῇ παρακολουθήσει τῆς διανοίας καί τῇ συνέσει τῶν ὑμνουμένων· οὕτω γάρ καί οἱ κατά Θεόν πρῶτον ἐφιεροῦνται αὐτῷ, καί εἶθ' οὕτως ἑτέροις τό τοιοῦτον προξενοῦσι· τελειοῦνται, καί πάλιν τελειοῦσιν.\n\n§ 2. Ἀγγέλων ἐστί: Ὅτι τάς ἐννέα τάξεις καί νῦν λέγει, ἅς προωνόμασεν ἐν τῷ Περί τῆς θείας ἱεραρχίας λόγῳ.\n\nΚαί πᾶσα ἡ νῦν ὑμνουμένη: Τίς ἡ δύναμις πάσης ἱεραρχίας. Αὐτόν τε τόν ἱεράρχην: Τουτέστι τόν ἐπίσκοπον. Καί τοῖς ὑποβεβηκόσι: Περί προκοπῶν.\n\nὙποβεβηκότας ἕπεσθαι: Πρεσβυτέρους.\n\nἈλλ' αἱ μέν: Σύγκρισις τῆς οὐρανίας καί τῆς αἰσθητῆς ἱεραρχίας. Αἰσθητῶν συμβόλων: Αἰσθητά σύμβολά εἰσι τά ἑξῆς δηλούμενα μυστήρια· τουτέστι τό βάπτισμα, ἤτοι φώτισμα· ἡ σύναξις, ἤγουν τό τῆς κοινωνίας μυστήριον, καί τά λοιπά.\n\nἝν μέν ἔστιν: Ὁ Θεός δηλονότι.","english":"And of the knowledge of the visions: That is, the scientific comprehension of the words and teachings concerning God; for the things of the sacred initiations are not [attained] up to the bare hearing or utterance of the oracles, but by the following of the mind and the understanding of the things hymned; for thus also those who are according to God are first consecrated to him, and then in this way they procure such things for others; they are perfected, and again they perfect.\n\n§ 2. It is of angels: That he now speaks of the nine orders, which he previously named in the discourse On the Divine Hierarchy.\n\nAnd all that is now hymned: What is the power of every hierarchy. Both the hierarch himself: That is, the bishop. And those who are below: Concerning advancements.\n\nThat those below follow: Presbyters.\n\nBut the one: A comparison of the heavenly and the perceptible hierarchy. Of perceptible symbols: The perceptible symbols are the mysteries indicated in what follows; that is, baptism, or illumination; the synaxis, that is, the mystery of communion, and the rest.\n\nOne thing is: God, clearly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"Οὐχ ἑνιαίως: Ἀντί τοῦ ἑνοειδῶς καί καθ' ἕνα καί τόν αὐτόν τρόπον. ( Νοητῶν τε: Σημειωτέον, ὅτι τό σύνταγμα ὅ αὐτῷ ἐποιήθη περί νοητῶν καί αἰσθητῶν, παρ' ἡμῖν οὐχ εὕρηται. Διεξοδικώτερον: Ἀντί τοῦ πλατύτερον.\n\n§ 3. α'. Ἔστι μέν ἱεραρχία: Ἱεραρχία ἐστί, φησί, καθώς ἡ σεπτή ἡμῶν παράδοσις παρίστησι, τά καθολικῶς θεωρούμενα ἤ λεγόμενα περί τῶν προκειμένων, ἤγουν ὑποκειμένων ἱερῶν πραγμάτων, ἤτοι δέ καί πραττόμενα. Συγκεφαλαίωσιν γάρ τήν τοῦ ὅλου περίληψιν λέγει, ὥσπερ καί ἀνακεφαλαίωσιν λέγομεν τό ἐπαναλαβεῖν ἐν ὀλίγοις τά προλεχθέντα.\n\nβ'. Καθολικωτάτη: Καθολικά ἐστι τά περιεκτικώτερα. Φησίν οὖν, ὅτι τυχόν ἁπάσης τάξεως ἱεραρχίας λεγομένης, ἱεραρχία ἐστίν ἁπάσης ἱεραρχίας ἡ ἀρχικωτέρα καί γενικωτέρα συγκεφαλαίωσις· οἷον τῆς πρεσβυτέρων ἱεραρχίας, τουτέστι τάξεως, ἱεραρχία ὁ ἐπίσκοπος, ὀφείλων γινώσκειν, καθαίρειν, φωτίζειν, τελειοῦν· τῆς διακόνων ἱεραρχίας ἱεραρχία ὁ ἀρχιδιάκονος, ὅς ὀφείλει γινώσκειν τάς λειτουργικάς ἐνεργείας· καί οὕτω καθεξῆς τά λοιπά συντάγματα.","english":"Not in a unified way: Instead of \"in a single form\" and \"according to one and the same manner.\" (Of things intelligible: It should be noted that the compilation made by him concerning intelligible and sensible things has not been found among us. More expansively: Instead of \"more broadly.\"\n\n§ 3. 1. There is indeed a hierarchy: A hierarchy is, he says, as our venerable tradition sets forth, the things contemplated or spoken of universally concerning the matters at hand, that is, the underlying sacred things, or also the things performed. For he calls \"summarization\" the comprehensive inclusion of the whole, just as we also call \"recapitulation\" the repeating in brief of what has been said before.\n\n2. Most universal: Universal things are the more inclusive. He says, then, that since, for instance, every order is called a hierarchy, the hierarchy is the more archetypal and more generic summarization of every hierarchy; for example, of the hierarchy—that is, the order—of presbyters, the bishop is the hierarchy, being obliged to know, purify, illuminate, and perfect; of the hierarchy of deacons, the archdeacon is the hierarchy, who is obliged to know the liturgical activities; and so on in order for the remaining orders.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"γ'. Συγκεφαλαίωσις: Ἱερῶν συγκεφαλαίωσις ἡ γνῶσις παντός ἱερατικοῦ τάγματος.\n\nδ'. Ταύτης ἀρχή: Τίς ἡ ἀρχή τῆς ἱεραρχίας, καί περί Τριάδος. ε'. Ἐπιστητόν: Σημείωσαι, ὅτι ἡ ἁγία Τριάς ἐπιστητόν ἔχει τό τῆς οἰκείας ὑπάρξεως γνώριμον, ὡς τήν νῦν φαμεν τήν ἰδίαν οὐσίαν, μόνη αὕτη ἐπίσταται. Ἡ λογική: Σημείωσαι, ὅτι ἄγγελοι καί ἄνθρωποι λογικαί εἰσιν οὐσίαι. Ἡ δέ οὐχ ἑτέρως: Σωτηρία δηλονότι.\n\nἩ δέ θέωσις: Τί ἐστιν ἡ θέωσις.\n\nἹεραρχίας: Τί τό πέρας πάσης ἱεραρχίας, καί ὁποῖα δεῖ μετιέναι τόν ἱεράρχην. Σημείωσαι δέ, ὅτι τό τέλος, ἤγουν τόν σκοπόν ἁπάσης ἱεραρχίας εἶναι λέγει τῆς ἀγγελικῆς καί τῆς ἐν ἀνθρώποις ( τήν πρός Θεόν καί τά θεῖα ἀγάπησιν, καί τά ἑξῆς κατειλεγμένα. Τό δέ ἑνιαίως ἱερουργουμένη δηλοῖ τό ὁλοσχερῶς καί μονοτρόπως πρός τήν τοιαύτην λατρείαν ὁρᾷν. § 4. Ὑπερκοσμίοις: Σημείωσαι, πῶς κινεῖ ὁ Θεός τάς νοητάς δυνάμεις, καί πῶς ἡμεῖς ἐλλαμπόμεθα.\n\nΟὐ γάρ ἔξωθεν: Ἄνθρωποι μέν ἔξωθεν, τουτέστιν ἀπό τῆς κατά τήν κτίσιν θεωρίας καί λόγων διδασκαλικῶν καί ἑτέρων τοιούτων τήν ἀληθῆ γνῶσιν λαμβάνουσιν, ἄγγελοι δέ αὐτήν ἔνδοθεν τήν νοεράν αὐτῶν ἐλλάμπονται δύναμιν, καί τήν θείαν ἐνσημαίνονται βούλησιν, ἤγουν τυποῦνται πρός τό θεομίμητόν τε καί τῶν ὄντων, ᾖ ὄντα ἐστί, γνωστικόν.","english":"3. Summary: The summary of sacred things is the knowledge of every priestly order.\n\n4. The beginning of this: What is the beginning of hierarchy, and concerning the Trinity. 5. Intelligible: Note that the Holy Trinity has as intelligible the knowable of its own existence, as we now say its own essence, this alone knows. The rational: Note that angels and humans are rational essences. And she not otherwise: Salvation, clearly.\n\nAnd deification: What is deification.\n\nOf hierarchy: What is the end of every hierarchy, and of what sort the hierarch must pursue. Note also that he says the end, that is the goal, of every hierarchy, both the angelic and that among humans, is the love toward God and things divine, and the things listed thereafter. And \"in a unified manner performed as sacred rites\" indicates looking wholly and in a single manner toward such worship. § 4. Supercosmic: Note how God moves the intelligible powers, and how we are illumined.\n\nFor not from outside: Humans receive true knowledge from outside, that is, from the contemplation of creation and from teachings of doctrine and other such things, but angels are illumined from within their own noetic power, and the divine will is impressed upon them, that is, they are formed toward the imitation of God and toward the knowledge of beings insofar as they are beings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"Νοητῶς δέ: Κατανοητέον, πῶς ἔσωθεν, ἀλλ’ οὐ θύραθεν, αἱ ἐλλάμψεις τοῦ Θεοῦ τούς θείους νόας κινοῦσιν· ἔφη γάρ τόν Θεόν νοητῶς αὐτούς ἐλλάμπειν· ἐπειδή γάρ νοερόν μέν ἐστι τό νοοῦν, νοητέον δέ τό νοούμενον, τροφή δέ καί οἷον σύστασις τοῦ νοοῦντος τό νοούμενον, εἰκότως ὁ Θεός, ἅτε νοῶν ὄντων τῶν ἀσωμάτων, αὐτός νοητός καί νοούμενος αὐτοῖς, καθ' ὅσον ἐφικνοῦνται, γενόμενος ἔσωθεν, αὐτός ἐλλάμπει, τοῦ νοῦ νοοῦντος καί τρεφομένου. Διαιρετῶν συμβόλων: Σύμβολα ἐνταῦθα τάς τῆς Γραφῆς πολυειδεῖς διδασκαλίας φησί, μάλιστα μέν διά συμβολικῶν λόγων τήν περί τῆς θείας φύσεως καί τῶν νοερῶν οὐσιῶν θεωρίαν εἰσηγουμένας· ἔσθ' ὅτε δέ καί τῆς πράξεως οὕσας διορθωτικάς, ὡς τά νομικά παραγγέλματα, εἰς ἠθικήν ἀλληγορίαν ἀναγόμενα· πολλῷ δέ πλέον αἱ τῶν μυστηριων τελεταί ἐν συμβόλοις θεωροῦνται καί τύποις. Οὐσία γάρ: Σημείωσαι, τίς ἡ οὐσία τῆς καθ ἡμᾶς ἱεραρχίας, καί τίνα τά θεῖα λόγια.\n\nἹεροτελεστῶν: Ἱεροτελεστάς μέν τούς ἀποστόλους λέγει, οὕς καί καθηγεμόνας εἴρηκε· θεολογικάς δέ δέλτους τά βιβλία τῆς Παλαιᾶς καί τῆς Νέας· ἀϋλότερον δέ μύησιν τήν ἐκ Πνεύματος ( γενομένην τοῖς ἀποστόλοις γνῶσιν τῶν τῆς Γραφῆς νοημάτων, ἅ καί σωματικόν ἀπεκάλεσε λόγον, ἐξ ἧς μυήσεως καί τά τῆς Καινῆς συνέστη διδάγματα· γείτονα δέ τῆς οὐρανίας ἱεραρχιας τήν τῷ ἡγεμονικῷ ἐγγινομένην τοῦ Πνεύματος ἔλλαμψιν ἔφη. Ἐκ νοός εἰς νοῦν: Ὅρα τά διά μέσου λόγου, καί ὅτι διά λόγου ἀγράφου τά μυστικά παρεδόθη. Κατά κοινοῦ δέ ληπτέον τό παραδεδωκότων·","english":"Intelligibly: It must be understood how the illuminations of God move the divine minds from within, and not from without; for he said that God illumines them intelligibly. Since that which understands is intelligible, and that which is understood is intelligible, and the understood is food and, as it were, the constitution of that which understands, reasonably God, since the incorporeal beings are intelligible, himself being intelligible and understood by them, insofar as they can attain, having become within, himself illumines, while the mind understands and is nourished. Of divisible symbols: Here he calls the manifold teachings of Scripture symbols, especially those that introduce the contemplation of the divine nature and of the intelligible essences through symbolic words; but sometimes they are also corrective of practice, as the legal precepts, led into moral allegory; and much more the celebrations of the mysteries are contemplated in symbols and types. Essence: Note what is the essence of our hierarchy, and what are the divine oracles.\n\nOf hieroteleasts: He calls the apostles hieroteleasts, whom he has also called leaders; and theological tablets, the books of the Old and the New; and immaterial initiation, the knowledge of the meanings of Scripture that came to the apostles from the Spirit, which he also called the bodily word, from which initiation the teachings of the New also were constituted; and he said the illumination of the Spirit that arises in the governing part is neighbor to the heavenly hierarchy. From mind to mind: Observe the things through the medium of word, and that the mystical things were handed down through the unwritten word. And \"of those who handed down\" must be understood in common.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"ἱεροῖς δέ ἔφη συμβόλοις διά τά ἑξῆς τεθειμένα μυστήρια, ἅτινα καί θεωρίας ἀναγωγικῆς ἀξιοῖ. Αἰσθηταῖς εἰκόσι: Περί εἰκόνων.\n\nΤό συνεπτυγμένον: Ἰδού σαφῶς τί ἐπτυγμένον. Ἀγράφοις μυήσεσι: Σημείωσαι, ὅτι καί ἀγράφοις μυήσεσι τά θεῖα ἡμῖν παραδέδονται.\n\nΣυμβολική τις; Ὅτι συμβολική καί ἐξ αἰσθητῶν ἡ κατά ἀνθρώπους ἱεραρχία· τουτέστιν οὐ γυμνῶς αὐτοῖς τοῖς θείοις ἐντυγχάνομεν πράγμασιν, ἀλλά διά\n\nσυμβόλων τελούμενα, οἷον τοῦ ποτηρίου τῆς εὐλογίας, ὥς φησιν ὁ Ἀπόστολος, καί τοῦ ἄρτου ὅν κλῶμεν, καί τῶν λοιπῶν.\n\nἈνακεκαλυμμένοι: Τουτέστι γνώριμοι, καί ὧντινων πραγμάτων καί μυστηρίων εἰσίν ἐνδεικτικοί.\n\nΟὐ μεταδώσεις ἑτέρῳ: Ὅτι ἀσφαλῶς δεῖ λαλεῖν τά μυστικά. ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Β' § 1. α'. Ταύτης δέ: Τῆς πρός Θεόν ἀφομοιώσεώς τε καί ἑνώσεως δηλονότι. ( β'. Τίς οὖν ἐστιν ἀρχή: Ἀρχή, φησί, καί ὁδοποίησις τῆς πρός Θεόν οἰκειώσεως καί τῆς ἐπουρανίου κληρονομίας τό θεῖον ὑπάρχει βάπτισμα· καί γάρ «ἐάν μή τις γεννηθῇ ἐξ ὕδατος καί Πνεύματος, οὐ μή ἴδῃ τήν βασιλείαν τοῦ Θεοῦ». Ὅθεν μορφοῦται ὁ ἔσω ἄνθρωπος πρός κρείττονα ἕξιν καί σωτήριον, καί τῶν κατά Θεόν λόγων τε καί πραγμάτων τήν ἐπιτήδευσιν. γ'. Ἡ πρός τήν τῶν ἄλλων: Τρία τινά φησι δεῖσθαι πρός τήν ἀρχήν τῶν ἐντολῶν· τήν ὑποδοχήν τῶν θείων λογίων, τήν κατήχησιν τῆς θείας πίστεως, καί τήν ἀναγέννησιν τήν διά τοῦ θείου βαπτίσματος. Καλῶς οὖν ἀπέδειξεν, ὅτι ἡ προτιμοτάτη καί ἐξαίρετος κίνησις τοῦ νοῦ ἡ περί Θεόν ἀγάπη ἐστί·","english":"He called them sacred symbols because of the mysteries set forth thereafter, which he also deems worthy of anagogical contemplation. By perceptible images: On images.\n\nThe condensed meaning: Behold clearly what is condensed. By unwritten initiations: Note that the divine things have also been handed down to us by unwritten initiations.\n\nA certain symbolic character? That the hierarchy among men is symbolic and derived from perceptible things; that is, we do not encounter the divine realities themselves nakedly, but through symbols that are accomplished, such as the cup of blessing, as the Apostle says, and the bread which we break, and the rest.\n\nWith unveiled face: That is, known, and of what realities and mysteries they are indicative.\n\nYou shall not impart to another: That the mystical things must be spoken of securely. ON CHAPTER 2 § 1. a. Of this: Namely, of the assimilation and union with God. b. What then is the beginning: The beginning, he says, and the preparation of the way for intimacy with God and for the heavenly inheritance is the divine baptism; for \"unless one is born of water and the Spirit, he shall not see the kingdom of God.\" Hence the inner man is formed toward a better and saving state, and toward the pursuit of the words and realities according to God. c. That toward the [contemplation] of others: He says that three things are needed for the beginning of the commandments: the reception of the divine oracles, the instruction of the divine faith, and the regeneration through divine baptism. Well then has he shown that the most honorable and excellent motion of the mind is the love of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"καί ὅτι ἀρχή τίς ἐστι τῆς πρός Θεόν ἀγάπης ἡ θεία ἡμῶν δημιουργία, τουτέστιν ἡ διά τοῦ βαπτίσματος ἀναγέννησις, καθ' ἥν θείως εἶναι ἀρχόμεθα· ἡ μέν γάρ ἐκ σπέρματος ἡμῶν δημιουργία, κἄν ἐκ Θεοῦ δημιουργοῦντος ᾖ, ἀλλ’ οὖν φυσική ἐστιν, ἡ δέ ἐκ βαπτίσματος θεία· οὐ γάρ ἐξ αἱμάτων ἐστίν, οὐδέ ἐκ θελήματος ἀνδρός. Ὥσπερ οὖν ἐν τῇ φυσικῆ γεννήσει δεῖ πρῶτον ὑπάρξαι εἰς τό εἶναι, καί τότε ἐνεργῆσαι τά κατάλληλα, καί παθεῖν, οἷον ἀνθρώπους μέν τά οἰκεῖα, ἄλογα δέ ὁμοίως τά πρόσφορα, οὕτω καί ἐν τῇ θείᾳ τοῦ βαπτίσματος ἀναγεννήσει δεῖ πρῶτον Θεῷ ὑπάρξαι, καί τότε ἐνεργῆσαι τήν ἀγάπην αὐτοῦ καί τά λοιπά πρός εὐζωίαν. Ὡς γάρ ὁ κλεινός: Τόν μακάριον Ἱερόθεον λέγει, ὡς πολλάκις ἐδήλωσεν ἐν τοῖς πρόσθεν λόγοις.\n\nΠρωτίστη κίνησις: Τίς ἡ ἐξαίρετός ἐστι κίνησις τοῦ νοῦ. Ἡ τοῦ εἶναι θείως: Τουτέστιν ἡ διά τοῦ βαπτίσματος ἀναγέννησις. Ἀρρητοτάτη: Τουτέστι τό διά βαπτίσματος ἀναπλασθῆναι καί ἀναγεννηθῆναι, ὡς δηλοῖ ἐφεξῆς.","english":"And that our divine creation is a kind of beginning of the love of God, that is, the regeneration through baptism, according to which we begin to be divinely; for the creation from seed, even if it is from God who creates, is nevertheless natural, whereas the creation from baptism is divine; for it is not from bloods, nor from the will of a man. Just as, therefore, in natural generation one must first exist unto being, and then act in ways that befit one, and undergo experiences—for instance, humans their own proper experiences, and irrational animals likewise those that are fitting—so too in the divine regeneration of baptism one must first exist for God, and then act in His love and the rest unto good living. For as the renowned one says—he means the blessed Hierotheus, as he often indicated in the preceding discourses.\n\nThe very first motion: What is the preeminent motion of the mind. That of being divinely: That is, the regeneration through baptism. Most ineffable: That is, being remolded and regenerated through baptism, as he makes clear in what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"Ὑπάρξαι δεῖ: Ὅτι ἀκολουθεῖ τῇ κατά φύσιν ὑπάρξει, τό κατ' αὐτήν ἐνεργεῖν. ( Θεογενεσίας: Τουτέστι τοῦ βαπτίσματος. Ἡλιοτεύκτοις: Ταῖς αὐγαῖς ἅς ὁ ἥλιος τεύχει· δηλοῖ δέ τάς ἀκτῖνας. § 2. Τόν μέν Ὀζίαν: Σημείωσαι τά κατά τόν Ὀζιαν καί τόν Κορέ καί τόν Ναδάβ.\n\nΕὐαγγέλια: Τίνα εὐαγγέλια ἀληθῶς.\n\nΦιλανθρωπίαν: Σημείωσαι περί τῆς οἰκονομίας. Ἀφομοιῶσαι: Διά τῆς πίστεως δηλονότι, ὡς ἐφεξῆς δηλοῖ. α'. Ὁ τούτων ἀγαπήσας: Τόν νεωστί πιστεύσαντα καί θέλοντα φωτισθῆναί φησι· μεμυημένον δέ, τουτέστι Χριστιανόν, καί τελείως πιστόν. β'. Αὐτός δέ ὁλικῶς: Περί τοῦ νυνί λεγομένου ἀναδόχου τῶν νεοφωτίστων. γ'. Ἐπακολουθήσειν: Κατά τό εἰρημένον ἐν τῷ νόμῳ· «κατά πάντα ἀκουσόμεθα τῆς φωνῆς Κυρίου».\n\nδ'. Ἀναδέξασθαι: Τόν αἰτηθέντα ἀναδέξασθαι· ὅθεν καί ἀνάδοχος λέγεται. Ἱεραρχίας ἐπώνυμον: Ἱεράρχην δηλαδή.\n\n§ 3. ε'. Τοῖν ἀνδροῖν. Ὅτι οὕτω δεῖ συνθεῖναι τήν ρῆσιν· Τοῖν ἀνδροῖν, ὡς ἐπ' ὤμων τό πρόβατον εἰσδεξάμενος, ἵνα ἦ ἐκ τῶν δύο ἀνδρῶν, τοῦ τε ἀναδόχου φημί","english":"It must be the case: that it follows upon existence according to nature, to act in accordance with it. (Of divine begetting: that is, of baptism. Sun-wrought: the beams which the sun produces; and it indicates the rays. § 2. That Ozias: Note the things concerning Ozias and Kore and Nadab.\n\nGospels: What gospels truly are.\n\nLove of humanity: Note concerning the economy. To assimilate: through faith, clearly, as he indicates in what follows. 1. He who loved these: he means the one recently come to faith and wishing to be enlightened; but initiated, that is, a Christian, and perfectly faithful. 2. But he wholly: concerning the one now called the sponsor of the newly enlightened. 3. To follow after: according to what is said in the law: \"In all things we will hear the voice of the Lord.\"\n\n4. To receive: to receive the one who has been asked for; whence also he is called a sponsor. Namesake of hierarchy: that is, a hierarch.\n\n§ 3. 5. Of the two men. That the phrase must be composed thus: Of the two men, as having received the sheep upon his shoulders, so that it may be from the two men, I mean the sponsor","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"καί τοῦ προσελθόντος, εἴσω τῆς ἐκκλησίας, δεξάμενος αὐτόν ὡς πρόβατον ἀπολωλός· αὐτοῦ τοῦτον ἐκ πλάνης ἐπιστρέφοντος· ὁ γάρ ἀνάδοχος πιστός ἦν, καί οὐκ ἐδεῖτο εἰσδεχθῆναι· νῦν εὐχαριστεῖ τῷ Θεῷ ὁ ἱερεύς. Εἰ γάρ οὕτω συντεθείη, τοῖν ἀνδροῖν εἰσδεξάμενος, σόλοικον ἔσται πάνυ. Ἐσέφθη: Ἀντί τοῦ ἐσεβάσθη., Διά νοερᾶς: Νοεράν εὐχαριστίαν φησί τήν σιωπηλήν καί ἐν τῷ νῷ γινομένην, σωματοειδῆ δέ, κλίνων τήν κεφαλήν καί προσκυνῶν τόν Θεόν. § 4. Πᾶσαν ἱεράν διακόσμησιν: Τουτέστιν ὅλον τόν κλῆρον. ( ζ'. Ὕμνον τινά. Σημείωσαι, ὅτι ἐκ πάσης τῆς Γραφῆς δυνατόν ὕμνον προσφέρειν τῷ Θεῷ οὐ μήν ἐκ μόνου τοῦ Δαυίδ. Ἄλλως ὕμνον τινά, ἤ τήν ὠδήν Μαρίας τῆς ἀδελφῆς Μωσέως, «ἄσωμεν τῷ Κυρίῳ», ἤ τόν τριακοστόν τρίτον τοῦ Δαυίδ ψαλμόν, ἤ μέρος τούτου, «προσέλθετε πρός αὐτόν, καί φωτίσθητε». Ὁλικήν γενέσθαι: Ὁλικήν προσέλευσιν τήν ἐξ ὅλης ψυχῆς· φησι. Κελεύει τοῖς ἱερεῦσι: Σημείωσαι, ὅτι ἱερεῖς καλεῖ τούς ὑποβεβηκότας τῶν ἐπισκόπων, τουτέστι τούς πρεσβυτέρους καί διακόνους αὐτούς οὕτως ὀνομάζων· αὐτοί γάρ ὀνοματογραφοῦσι τούς νεοφωτίστους. ς'. Τόν ἄνδρα: Σημείωσαι καί περί τῆς ἀπογραφῆς τοῦ βαπτιζομένου καί τοῦ ἀναδόχου.","english":"And when he has come forward, having received him inside the church as a lost sheep—since he himself is turning him back from error; for the sponsor was faithful, and he did not need to be received; now the priest gives thanks to God. For if it were arranged thus, having received the two men, it would be quite barbarous. He was revered: instead of \"he was honored.\" Through the noetic: he means the noetic thanksgiving, the silent one and that which takes place in the mind, and the bodily one, bowing the head and worshiping God. § 4. Every sacred order: that is, the whole clergy. (7. A certain hymn. Note that from all of Scripture it is possible to offer a hymn to God, yet not from David alone. Otherwise, a certain hymn, either the song of Miriam the sister of Moses, \"Let us sing to the Lord,\" or the thirty-third psalm of David, or a part of it, \"Come to him, and be enlightened.\" To become whole: he means a whole approach, that from the whole soul. He commands the priests: Note that he calls priests those below the bishops, that is, the presbyters and deacons, naming them thus; for they themselves enroll the newly illumined. 6. The man: Note also concerning the registration of the one being baptized and of the sponsor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Ἐκκλησίας συμπληρωσάσης: Τουτέστι ἐπί τῇ τοῦ Ἀμήν ἐκφωνήσει. Ὑπολύει μέν αὐτόν: Περί τῶν ἐν τῷ θείῳ βαπτίσματι τελειουμένων. Καί ἀπαμφιέννυσιν: Ἐνταῦθα οὐ πᾶσαν τήν ἐσθῆτα ἀπαμφιέννυσιν, ἀλλ’ ἀφίησιν ἕν ἱμάτιον, ὡς δηλοῖ ἐφεξῆς· διά τῶν λειτουργῶν δέ, τουτέστι τῶν διακόνων.\n\nΜετάγει πρός ἕω: Ὧδε ὡς εὐχόμενον καί αἰτοῦντα ποιεῖ· ἐν δέ τῷ πρός δυσμάς σχήματι ὡς ἀπωθοῦντα τά ἔργα τοῦ σκότους. Σημείωσαι, ὅτι τότε οἱ διάκονοι μόνοι ἐξέδυον τούς ἐπί τό βάπτισμα, οἱ δέ πρεσβύτεροι τά λοιπά ἐποίουν, ἅ νῦν οἱ διάκονοι ποιοῦσιν, ὡς ἔγνως πρό μικροῦ· καί ἐν τοῖς ἑξῆς δέ εὑρήσεις, ὅτι λειτουργούς τούς διακόνους καλεῖ, τούς δέ πρεσβυτέρους ἱερεῖς. ζ'. Τῶν λειτουργῶν: Λειτουργούς λέγει τούς διακόνους. Μητέρα τῆς υἱοθεσίας: Μητέρα τῆς υἱοθεσίας τήν κολυμβήθραν καλεῖ. ( Τό ἱερόν τῆς τῶν θεολήπτων: Οὕτω τήν λέξιν συντακτέον· τό ἱερόν μελῴδημα τῆς ἐπιπνοίας τῶν θεολήπτων προφητῶν ἵνα ᾖ· καί τό λοιπόν ὁ ἐπίσκοπος, εἰπών τό ἱερόν μελῴδημα τοῦ ἁγίου Πνεύματος, ὅπερ ἅγιον Πνεῦμα ἡ ἐπίπνοιά ἐστι τῶν θείων προφητῶν, δέχεται τόν ἄνδρα· οὐ γάρ τό ἱερόν μελῴδημα τῶν προφητῶν φησιν· πάντες γάρ οἱ προφῆται εἶπον τό ἕν ἄσμα· ἔστι δέ ὁ εἰκοστός ὄγδοος ψαλμός· «Φωνή Κυριου ἐπί τῶν ὑδάτων», καί τό « Ἀλληλούϊα». Κατάλληλον: Τουτέστι λευκήν.","english":"When the church has been completed: that is, at the utterance of the Amen. He loosens him: this concerns those being perfected in holy baptism. And he strips him: here he does not strip off every garment, but leaves one cloak, as he makes clear next; and this is done through the ministers, that is, the deacons.\n\nHe turns him toward the east: here he makes him as one praying and asking; but in the posture toward the west, as one rejecting the works of darkness. Note that at that time only the deacons undressed those who were coming to baptism, while the presbyters did the rest, which now the deacons do, as you have learned a little before; and in what follows you will also find that he calls the deacons ministers, and the presbyters priests. 7. Of the ministers: he calls the deacons ministers. Mother of adoption: he calls the font the mother of adoption. (The sacred thing of the inspiration of the God-inspired: the phrase must be construed thus: the sacred melody of the inspiration of the God-inspired prophets, so that it means: and thereafter the bishop, having spoken the sacred melody of the Holy Spirit, which Holy Spirit is the inspiration of the divine prophets, receives the man; for he does not say the sacred melody of the prophets; for all the prophets spoke the one song; and it is the twenty-eighth psalm: \"The voice of the Lord upon the waters,\" and the \"Alleluia.\" Suitable: that is, white.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"Τῷ θεουργικωτάτῳ: Γρ. ἐν ἄλλῳ, θεολογικωτάτῳ. Οὐ χρή φησί, τόν ἐντυγχάνοντα τοῖς Περί τῆς ἐκκλησιαστικῆς ἱεραρχίας λόγοις τοῦ πατρός ξενίζεσθαι, εἰ παρά τήν νυνί κρατοῦσαν ἐν ταῖς ἐκκλησίαις τάξιν ἐν ταῖς τῶν μυστηρίων τελεταῖς παρηλληγμένα λέγει τινά· ὥσπερ καί ἐνταῦθα μετά τήν χρίσιν τοῦ μύρου τήν τῆς ἁγίας κοινωνίας μετάληψιν εἰσάγει γίνεσθαι. Εἰκός γάρ ἦν ταῦτα, τῇ τῶν χρόνων μέν καταστάσει ἁρμόζειν, νῦν δέ ἀκριβέστερον γίνεσθαι ἐν τῇ τῶν θείων μυστηρίων τελείᾳ λειτουργίᾳ, ἐν ᾗ καί τούς νεοφωτίστους δεῖ μεταλαμβάνειν. § 8. Τῷ δέ εἰπεῖν πάλιν ἐπί τήν τῶν πρώτων ἀνατείνεσθαι θεωρίαν, ἤ εὐχήν μετά τοῦτο γίνεσθαι ἠνίξατο, ἤ ὅτι μετά τοῦτο ὁ ἱεράρχης πρός τήν θείαν ἄπεισι λειτουργίαν.\n\nἘπί τήν τῶν πρώτων ἀνατείνεται: Ὅ λέγει τοιοῦτόν ἐστιν· ὁ ἐπίσκοπος, τήν εἰκόνα ἐπέχων τοῦ πάντων Θεοῦ, ὥσπερ ὁ Θεός ἐπί τῆς οἰκείας ἑνότητος ἀεί μένων\n\nκαί ταυτότητος, καί ἀνεκφοιτήτως εἰς ἑαυτόν ἱδρυμένος, σωτηρίας ἕνεκα πάντων ταῖς προνοητικαῖς προόδοις ἐπί πάντα τάς τῆς ἀγαθότητος ἐλλάμψεις ἐκτείνει, καί πᾶσι πάρεστι τῆς ἰδίας ἱδρύσεως οὐκ ἀποστάς· οὕτω καί ὁ ἐπίσκοπος, κατά μίμησιν ὡς δυνατόν συμβολικῶς τοῦ Θεοῦ, ἐπί τῆς ἰδίας στάσεως μένων, τουτέστι ( τῆς ἐκκλησιαστικῆς ἀρχῆς, πρόεισι προνοίᾳ φιλανθρωπίας ἐπί τά δεύτερα, τουτέστιν εἰς τό κατιέναι πρός τόν ἐπιστρέφοντα, καί διδάσκει αὐτόν, καί χρίει, καί σφραγίζει, καί μεταδίδωσι τοῦ δώρου βαπτίσας. Ταῦτα δέ πάντα ὡς λειτουργικά δεύτερά εἰσι τῆς ἀρχῆς αὐτοῦ.","english":"To the most divinely-working one: Gregory, in another place, says \"most theological.\" He says it is not fitting that the reader of the father's treatises On the Ecclesiastical Hierarchy should be surprised if, contrary to the order now prevailing in the churches, he says certain things in the celebration of the mysteries have been transposed; just as here too, after the anointing with myrrh, he introduces the partaking of holy communion as taking place. For it was likely that these things were suited to the arrangement of the times, but now are done more precisely in the perfect liturgy of the divine mysteries, in which the newly enlightened must also partake. § 8. And by saying again \"he is raised up to the contemplation of the first things,\" he hinted either that a prayer takes place after this, or that after this the hierarch departs for the divine liturgy.\n\nHe is raised up to the first things: What he means is this: the bishop, holding the image of the God of all, just as God, ever remaining in his own unity and identity, and established in himself without going forth, for the sake of the salvation of all extends the illuminations of his goodness to all things by his providential processions, and is present to all without departing from his own establishment; so too the bishop, imitating God symbolically as far as possible, while remaining in his own station—that is, the ecclesiastical principality—proceeds by the providence of his love for humanity to the second things, that is, to descending to the one who is returning, and teaches him, and anoints him, and seals him, and after baptizing him imparts the gift. And all these things are, as it were, liturgical second things after his principality.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"Πληρώσας οὖν τά δεύτερα πάντα, πάλιν ἐπάνεισιν ἐπί τό θυσιαστήριον, παριστῶν συμβολικῶς ἐπί τοῦ Θεοῦ ὅτι, καίτοι προελθών προνοητικῶς εἰς τά δεύτερα τῆς τοῦ προσελθόντος ἕνεκα σωτηρίας, ὅμως οὐκ ἀπέστη τοῦ τά οἰκεῖα πράττειν καί ἐν τοῖς αὐτοῦ εἶναι, τουτέστιν ἐν τοῖς τῆς περί Θεόν θεωρίας ὑψώμασιν, ἀλλ' ἀπό θείων, ἀντί τοῦ ἐκ τῆς τῶν περί νεοφωτίστων ἁγίας λειτουργίας, εἰς θεῖα, οἱονεί πρός τό τῆς θεολογικῆς θεωρίας ὕψος πάλιν ἐπιστρέφει, πρός τό τῷ ἁγίῳ Πνεύματι δοκοῦν ἀγόμενος καί μεταγόμενος. Ταῦτα καί μετά βραχέα φησίν ἐν τῇ θεωρίᾳ τοῦ μυστηρίου τῆς κοινωνίας. Τῇ δι' ὕδατος: Τῷ γάρ ὕδατι τά ἀκάθαρτα καθαίρονται. Γ'. § 1. Αἰνισσομένη: Ὅτι πρός τούς ἀκούοντας δεῖ καί τάς ἑρμηνείας ποιεῖσθαι· καί ὅτι οἱ πολλοί ἀνήκοοί εἰσι τῶν τοιούτων μυστηρίων, ὅπερ λέγει πληθύν.\n\n§ 2. Ἑνοειδῆ τῆς πληθύος: Ἑνοειδῆ φησι τήν θεοειδῆ, πληθύος δέ, τῶν πολλῶν καί ἀνιέρων.\n\nἘν τῇ Περί νοητῶν: Ὅτι περί νοητῶν καί αἰσθητῶν σύγγραμμα αὐτῷ πεπόνηται, καί τί περιέχει.","english":"Having completed all the secondary rites, he returns again to the altar, symbolically representing before God that, although he came forth providentially into secondary things for the sake of the salvation of the one who approached, nevertheless he did not depart from doing his own proper works and from being in his own realm—that is, in the heights of the contemplation concerning God—but from divine things (meaning from the holy liturgy of the newly enlightened) he turns back again to divine things, as it were to the height of theological contemplation, being led and directed by what seems good to the Holy Spirit. These things, and shortly after, he says in the contemplation of the mystery of communion. By water: for by water the unclean are purified. C'. § 1. Hinting: that one must also make the interpretations with a view to the hearers; and that the many are uninitiated in such mysteries, which he calls the multitude.\n\n§ 2. Uniform of the multitude: he calls \"uniform\" the Godlike, and \"of the multitude\" the many and unholy.\n\nIn the work On Intelligible and Sensible Things: that a treatise on intelligible and sensible things has been labored over by him, and what it contains.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"§ 3. Λέγωμεν τοίνυν: Θεωρίαι.\n\nΤῶν νοερῶν: Δύο κακίας λέγει τῶν νοερῶν· ἤ γάρ τελείως ἀφίστανται τοῦ θείου φωτός, ἐρῶσαι τῆς κακίας, ἤ τό δοθέν αὐταῖς τῆς ἐλλάμψεως μέτρον περιφρονήσασαι, καί ὑπερβῆναι τοῦτο τολμηρῶς ἐπιχειρήσασαι, καί τό ὑπερβαῖνον τήν δύναμιν αὐτῶν καταλαβεῖν ἀτονήσασαι, ἀποτεύξονται πάντως καί τοῦ δοθέντος αὐταῖς μέτρου, τοῦ θείου φωτός ἀναλλοιώτου μένοντος πανταχοῦ. Αὐθαίρετος: Σημείωσαι, ὅτι πᾶσα νοερά ὄψις καί δύναμις ( εἴτε ἀγγέλων εἴτε καί ἀνθρώπων αὐθαίρετός ἐστι καί αὐτεξούσιος· καί πῶς ἐν κακίᾳ γίνεται.\n\nἈπήρτηται: Ὥσπερ τό συνηρτῆσθαι δηλοῖ τό συναρμόσθαι, οὕτω καί τό ἀπηρτῆσθαι τό ἐκπεπτωκέναι τῆς ἁρμογῆς καί τῆς συμφυΐας· ἔσθ' ὅτε δέ καί τό ἐκκρεμᾶσθαι ἡ λέξις δηλοῖ. Ἐνταῦθα μέντοι κατά τό πρότερον σημαινόμενον εἴληπται.\n\nΕἴτε τοῦ μετρίως: Ἐξ εἰκόνος τοῦ αἰσθητοῦ φωτός ἐπί τό τῶν θείων νοήσεων σύμμετρον ἁρμόσεις τό εἰρημένον· ἐπεί καί γέγραπται, «ὑψηλότερά σου μή ζήτει· ἅ προσετάγη σοι, ταῦτα διανοῦ»· μέτρον γάρ ἐν τούτοις τό σύμμετρον λέγει. Τῶν μέν ἀνοικείων: Τῶν μή ἐναρμοζόντων αὐτῇ, ὡς ὑπερεχόντων. Πρός ταύτην ὁ θεῖος: Τίνος τύπος ὁ ἐπίσκοπος. Προσιοῦσιν ταῖς: Ὧδε σαφῶς, ὅτι πρός τούς ἀκούοντας διδάσκει. § 4. Ἐπιγνώμονες: Σημείωσαι, ὅτι πρῶτον δῶρον ἐκ τῆς ἀκριβοῦς διδασκαλίας κτᾶταί τις τό ἐπιγνῶναι ἑαυτόν, ἵνα τό ἐν τῷ νόμῳ φυλάξῃ, «πρόσεχε σεαυτῷ», ὡς καί ὁ θεῖος ἔφη Βασίλειος· οὕτω γάρ τέως μιμεῖται ἀγγέλους τούς γινώσκοντας ἑαυτούς.","english":"§ 3. Let us speak then: Contemplations.\n\nOf the intellectual beings: He speaks of two forms of evil among intellectual beings: for either they wholly depart from the divine light, having fallen in love with evil, or, having despised the measure of illumination given to them and daringly attempted to surpass it, and being too weak to grasp what exceeds their power, they will utterly fail of the measure given to them as well, while the divine light remains unchanging everywhere. Self-chosen: Note that every intellectual faculty and power (whether of angels or of men) is self-chosen and self-determining; and how it comes to be in evil.\n\nHas been severed: Just as to be conjoined signifies to be fitted together, so also to be severed signifies to have fallen out of harmony and natural union; but sometimes the word also signifies to hang suspended. Here, however, it is taken in the former sense.\n\nWhether of the moderate: From the image of sensible light, apply what is said to the commensurate measure of divine thoughts; since it is also written, \"Seek not things higher than yourself; think upon what has been commanded you\"; for in these things he calls the commensurate the measure. Of things unsuitable: Of things not fitted to it, as being beyond it. To this the divine: The bishop is a type of this. To those who approach: Here it is clear that he teaches with a view to his hearers. § 4. Discerning: Note that the first gift one gains from exact teaching is to know oneself, in order to keep what is in the law, \"Take heed to yourself,\" as the divine Basil also said; for in this way for the present one imitates the angels who know themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"Ὁρατόν ἀνατρέχων: Ὁρατόν ἐνταῦθα τό θεωρητόν, ἤγουν ἐπιστητόν λέγει· ἀνατρέχων δέ, τουτέστιν ὅλος κινούμενος ἐπί τό ὁρᾷν· ἱερόν δέ δῶρόν φησι τό εἶναι ἑαυτοῦ ἐπιγνώμονα.\n\nΤαύτης ἐστί τῆς: Ἐξήγησις, τί τό δι' ἀναδόχου πρός τόν ἱεράρχην ἐλθεῖν. Σφραγίς: Τίς ἡ σφραγίς καί τίς ἡ ἀπογραφή. Πρός αὐτῷ: Ἀντί τοῦ, 'μετ' αὐτοῦ'.\n\n( Συνοπαδόν: Συνακόλουθον, § 5. Ἀλλ' ἄσχετον εἶναι: Οἱονεί μηδεμίαν σχέσιν ἔχοντα πρός τήν προτέραν ζωήν, μηδέ καταταττόμενον ταῖς διαιρέσεσι τοῦ ἑνοειδοῦς· τό γάρ ἕν ἐν πᾶσιν ἑαυτῷ ὅμοιον, καθ' ὅ ἕν· τό δέ πλῆθος, ὡς ἐν διαιρέσει ἁμαρτιῶν τυγχάνον, ἀνόμοιον. Ἀπεκδύσασα: Διά τί ἀποδύεται.\n\nὭσπερ ἐκπνέοντα: Σημείωσαι τί σημαίνει τό τούς κατηχουμένους ἐμφυσᾷν τῷ διαβόλῳ.\n\nΔιαγγέλλουσα: Ἡ τῶν συμβόλων δηλαδή παράδοσις. Πρός τό ἕν ὁλικῆς συννεύσεως: Τήν πρός τό ἕν ὁλικήν σύννευσιν λαβέ κατά τό τοῦ Κυρίου ρητόν εἰπόντος, «ἵνα ὦσιν ἕν», τουτέστι πρός τό ἕν ὁρῶντες, ὅπερ ἐστί τό ἀρέσκον Θεῷ· ἀνάτασιν δέ, τήν πρός τό Θεῖον ὕψωσιν τοῦ λογισμοῦ καί τῶν χαμαιζήλων ἀναχώρησιν.","english":"Running back to the visible: By \"visible\" here he means that which is contemplable, that is, intelligible; and \"running back\" means being wholly moved toward seeing; and he calls it a sacred gift to be a discerner of oneself.\n\nOf this is: An explanation of what it means to come to the hierarch through an intermediary. Seal: What the seal is and what the registration is. With him: Instead of \"along with him.\"\n\n( Companion: Consequent. § 5. But to be unrelated: As if having no relation to the former life, nor being ranked among the divisions of the uniform; for the one in all things is like itself insofar as it is one; but the multitude, as being in a division of sins, is unlike. Having put off: Why it is put off.\n\nAs if breathing out: Note what it signifies that the catechumens breathe upon the devil.\n\nAnnouncing: That is, the tradition of the symbols. Toward the one of whole inclination: Understand the whole inclination toward the one according to the saying of the Lord when he said, \"that they may be one,\" that is, looking toward the one, which is what is pleasing to God; and \"stretching up\" means the elevation of the reasoning toward the divine and the withdrawal from things that crawl on the ground.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"Τό ἀναλλοίωτον ἴσχει: Πῶς καί πόθεν ἀναλλοίωτοι γίνονται αἱ νοεραί ἕξεις. Ἀμάλθακτον εἶναι: Ἄθελκτον, ἀθήλυντον, ἀνδρεῖον, ἀνένδοτον, ἀπαρέγκλιτον ὑφέσει πάσῃ. Ἰστέον δέ ὡς ἐπί γυναικῶν ἀνδριζομένων ἤ ἀρρενοφανῶν εἴρηται.\n\nὉρᾶς δέ τάς: Περί τοῦ ἀλείμματος.\n\nΚαθ' οὕς ὑπ' ἀθλοθέτῃ: Ἐν ὑπερβατῷ ἡ σύνταξις τοῦ παρόντος χωρίου μεταξυλογίας συντεθείσης μακρᾶς. Οὕτως οὖν συντακτέον· Καθ' οὕς ὑπ' ἀθλοθέτῃ Χριστῷ γινόμενος, τοῖς μέν ἀγῶσιν, ὡς θείοις ὁ τελούμενος ἐπιβήσεται χαίρων, καί τά ἑξῆς.\n\nΟ ΧΡΙΣΤΟΣ Ὡς μέν Θεός Ὡς δέ σοφός Ὡς δέ καλός Ὡς δέ ἀγαθός ἀθλοθετεῖ.\n\nνομοθετεῖ.\n\nκαλλύνει τά ἆθλα.\n\nσυναγωνίζεται.\n\n( Ἐπειδή ὡς Θεός: Ὅτι ὁ Χριστός Θεός ἐστι, κατά Νεστοριανῶν. Ἐπιβάς: Περί τοῦ βαπτίσματος λέγει.\n\nΤοῦ ἀθλητῶν πρώτου: Ἀθλητῶν πρῶτον τόν Κύριον λέγει, ὅς διά μόνην ἀγαθότητα ἰδίαν, πρός τό τοῦ θανάτου ἠγωνίσατο κράτος. Ἀθλήσεσι: Διά τῆς ἀλοιφῆς δηλονότι τοῦ θείου μύρου. Ἐνεργείας τε καί: Ἐνεργείας μέν τάς ἁμαρτίας καί τάς ἐμπαθεῖς ἐπιθυμίας καί κινήσεις φησίν· ὑπάρξεις δέ τάς ἐνεργητικάς τῶν δαιμόνων φύσεις· αἱ γάρ πονηραί πράξεις οὐκ ἐν ἰδίᾳ ὑπάρξει θεωροῦνται.","english":"He possesses the unchangeable: How and from where the intelligible states become unchangeable. To be unbending: Unseduced, unsoftened, manly, unyielding, unbending by any remission. But it must be known that this is said concerning women who act manfully or appear manly.\n\nYou see the: Concerning the anointing.\n\nAccording to whom under the judge of the contest: The syntax of the present passage is in hyperbaton, a long interposed clause having been composed. So then it must be construed thus: According to whom, being made under Christ the judge of the contest, the one being initiated will go up rejoicing in the contests, as divine, and so on.\n\nCHRIST as God, as wise, as beautiful, as good, presides over the contest.\n\ngives the law.\n\nadorns the prizes.\n\ncontends alongside.\n\n(Since as God: That Christ is God, against the Nestorians. Having gone up: He speaks concerning baptism.\n\nOf the first of athletes: He calls the Lord the first of athletes, who through his own goodness alone struggled against the power of death. By contests: Evidently through the anointing of the divine myrrh. And energies: By energies he means sins and the passionate desires and motions; by existences, the active natures of the demons; for evil deeds are not contemplated in their own existence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"§ 7. Ἐπειδή θάνατός ἐστιν: Τί ἐστι θάνατος, καί ὅτι ἕνωσίς ἐστιν ἡ σύνθεσις ἡμῶν.\n\nἈφανές ἄγουσα: Τοῦτο τό ἀφανές τινες ἔφησαν εἶναι τόν ἅδην, τουτέστι τόν ἀειδῆ καί ἀφανῆ γενόμενον τῆς ψυχῆς χωρισμόν, εἰς τόπους ἀοράτους τοῖς αἰσθητοῖς.\n\nΣωματοειδῶν ἀλλοιώσεων: Πολλάκις γάρ ἀναστοιχειοῦται οὐ μόνον εἰς σκώληκας, ἀλλά καί εἰς ἄλλα ζῶα τό σῶμα. Ὅρα δέ, ὅτι καί τήν τοιαύτην μεταβολήν ἀλλοίωσιν καλεῖ, καί ὅτι ὁ θάνατος οὐ τῆς οὐσίας ἡμῶν ἐστιν ἀνυπαρξία, καί ὅτι ἡ ψυχή ἐξιοῦσα τοῦ σώματος ἀφανής γίνεται, καί οὐκ εἱλεῖται περί τό σῶμα, ὥς τινες εἶπον, καί ὅτι ἡ κατάδυσις τοῦ ὕδατος ἀντί θανάτου καλῶς παρείληπται. Τόν θεαρχικόν: Ὅτι θεαρχικόν θάνατον καλεῖ τήν τριήμερον τοῦ Κυρίου ταφήν, καί ὅτι τό ρῆμα ὅ εἶπεν ὁ Κύριος, «ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καί ἐν ἐμοί εὑρήσει οὐδέν», τοῦ λόγου φησίν εἶναι. Ἄρχοντα δέ τοῦ κόσμου καί τῶν ἐν ἀνθρώποις διαβολικῶν προαιρέσεων τόν Σατανᾶν λέγει, τόν τό κράτος ἔχοντα τοῦ","english":"§ 7. Since death is: What death is, and that our composition is a union.\n\nBringing the unseen: Some said that this unseen thing is Hades, that is, the separation of the soul that has become formless and invisible, into places invisible to the senses.\n\nOf bodily changes: For often the body is dissolved back not only into worms but also into other living things. And observe that he calls such a transformation a change, and that death is not a non-existence of our substance, and that the soul, when it departs from the body, becomes invisible and does not coil around the body, as some said, and that the sinking into the water is rightly taken as a figure of death. The divine-principle: That he calls the three-day burial of the Lord a divine-principle death, and that the saying which the Lord spoke, \"The ruler of this world comes, and will find nothing in me,\" he says belongs to the Word. And he calls Satan the ruler of the world and of the diabolical choices among men, the one who has the power of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"θανάτου, κατά τόν Ἀπόστολον· ὡς ἐν Χριστῷ οὐδέν τῆς οἰκείας παραβάσεως εὗρεν· «ἁμαρτίαν γάρ ( οὐκ ἐποίησεν, οὐδέ δόλον», ὡς Ἠσαΐας φησί. Διό καί ἀδύνατον ἦν αὐτόν ὑπό τοῦ θανάτου κρατεῖσθαι, ὥς φησι Πέτρος, ἀλλ’ ἀφείθη μόνος ἐν νεκροῖς ἐλεύθερος, κατά τόν Δαυίδ. § 8. Τό ἄκοσμον κοσμεῖται: Ἐπειδή τό σκότος ἐστίν ὁ ρυπαρός βίος, κατά τόν Ἀπόστολον, ἀκοσμότατόν τι ὑπάρχει καί ἀνείδεόν ἐστι, οὐκ ἔχον τό εἶδος τοῦ θείου φρονήματος (ἀποσκίασμα γάρ καί ἀντίφραγμα τῆς ἀρετῆς ἐστιν), εἰκότως τῷ φωτίσματι κοσμεῖται, καί εἶδος δέχεται φωτός ὁ προσιών, τέκνον φωτός γινόμενος, καί σπέρμα τοῦ Θεοῦ, ὅ ἐστι φῶς δεχόμενος, κατά τόν θεῖον Ἰωάννην. Ἀνείδεον δέ ἐν τοῖς οὖσι τό δυσειδές ἀπεκάλεσεν οὐχί τό εἴδους πάντῃ ἀμέτοχον, ὥσπερ καί τό δύσμορφον πολλάκις ἄμορφόν φαμεν.\n\nἘπιγνῶναι νοερῶς: Ἐγώ μέν ὑπολαμβάνω σκοπῷ μετριοφροσύνης, ὡς ἀγνοοῦντα δῆθεν σιωπῆσαι τόν μέγαν Διονύσιον. Ὅτι μέν γάρ Πνεύματος προγνώσεως ἠξίωτο, δῆλον ἐν τῇ πρός τόν εὐαγγελιστήν Ἰωάννην ἐπιστολῇ πεποίηκεν· ὅμως τοῦτό μοι δοκεῖ σημαίνειν, ὅτι Χριστοῦ εὐωδία ὄντες πανταχῇ οἱ τοῦ θείου Πνεύματος ἠξιωμένοι, καί ἑνωθέντες αὐτῷ τῇ καθαρότητι κατά τόν Ἀπόστολον, αἰσθάνονται τῆς αὐτοῦ παρουσίας, τῷ γλώσσαις λαλεῖν ἤ προφητικόν ἔχειν χάρισμα ἤ ἰάσεις ἐνεργεῖν, καί ὅσα ἐν ταῖς Πράξεσι δηλοῦνται καί παρά τῷ θειότατῳ Παύλω. Ἄλλως·","english":"of death, according to the Apostle; since in Christ he found nothing of his own transgression: \"For he did not commit sin, nor was guile found,\" as Isaiah says. Therefore it was also impossible for him to be held by death, as Peter says, but he was released alone free among the dead, according to David. § 8. The disorderly is set in order: Since darkness is the filthy life, according to the Apostle, it is something most disorderly and formless, not having the form of the divine mind (for it is a shadow and a barrier of virtue), it is reasonably adorned by illumination, and the one who comes forward receives the form of light, becoming a child of light and a seed of God, that is, receiving light, according to the divine John. But he called the ill-favored \"formless\" among existing things, not that which is entirely without share in form, just as we often call the misshapen \"shapeless.\"\n\nTo know intelligibly: I indeed suppose that it was by a purpose of modesty that the great Dionysius was silent, as if he were ignorant. For that he was deemed worthy of the Spirit of foreknowledge is clear from the letter he wrote to the evangelist John; nevertheless this seems to me to signify that those deemed worthy of the divine Spirit, being everywhere the fragrance of Christ and united to him by purity according to the Apostle, perceive his presence, by speaking in tongues or having a prophetic gift or effecting healings, and whatever is made clear in the Acts and in the most divine Paul. Otherwise:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"Οἱ ὡς πνευματικοί τά πνευματικά νοοῦντες καί τοῖς πνευματικοῖς συγκρίνοντες, καί τήν ἔνθεον καί πνευματικήν εὐωδίαν φησίν εἶναι Παῦλος, τούς τά εὐαγγελικά κηρύττοντας, ὡς ἐκ ζωῆς τῆς πίστεως ἡγουμένους ἐπί ζωήν τήν διά βαπτίσματος ἄφεσιν, καί τοῦ ἁγίου Πνεύματος δόσιν, καί βασιλειαν οὐρανῶν δι' ἔργων θεοπρεπῶν, τῶν καί εὐωδίας νοητῆς ὄντων δηλοῦντας· ὅθεν φιάλας θυμιαμάτων μεστάς τάς ( εὐχάς τῶν δικαίων Ἰωάννης ὁ θεῖος ἐν Ἀποκαλύψει θεωρεῖ. Δυσωδία δέ τοῦ διαβόλου τά τῆς ἁμαρτίας εἰσίν ἔργα, ὡς καί ἐν Ψαλμοῖς εἴρηται· «προσώζεσαν καί ἐσάπησαν οἱ μώλωπές μου ἀπό προσώπου τῆς ἀφροσύνης μου», τουτέστι τῆς ἁμαρτίας μου. Διό καί ὁ Χριστός μύρον ἐκκενωθέν κεχρησμῴδηται, καί ὁσφραίνεται ὁσμήν εὐωδίας Κύριος ἐν τῇ προσφορᾷ τοῦ δικαίου Νῶε. Ἐντεῦθεν καί τό Εὐαγγέλιον «τοῖς μέν ὁσμή ζωῆς», τοῖς πιστοῖς δηλονότι, «τοῖς δέ ἀπίστοις θανάτου», ἀντί τοῦ τοῖς ἀπίστοις καί ἀσεβέσιν, ὀσμή πάλιν εἰς θάνατον γίνεται, ἐλέγχον τά ἔργα καί κατακρῖνον εἰς γέενναν, ὅν τρόπον καί τό ἐξαίρετον πάνυ μύρον κατά ταὐτόν καί ἀνθρώπους ἡδύνει καί χοίρους ἀναιρεῖ, οὐ φέροντας τήν ἄκραν εὐωδίαν. Ταῦτα πλατέως λέγει κάτω ἐν κεφαλαίῳ τετάρτῳ εἰς τό μύρον.","english":"Those who, as spiritual people, understand spiritual things and compare them with spiritual things, and who, Paul says, are a divine and spiritual fragrance—those who proclaim the Gospel, as leading from the life of faith to the life that comes through baptism, to the forgiveness of sins, and to the gift of the Holy Spirit, and to the kingdom of heaven through God-befitting works, declaring these things which are also a noetic fragrance; whence the divine John in the Apocalypse beholds the prayers of the righteous as golden bowls full of incense. But the foul odor of the devil is the works of sin, as also it is said in the Psalms: \"My wounds stank and rotted because of my foolishness,\" that is, because of my sin. Therefore also Christ has been prophesied as ointment poured out, and the Lord smells a fragrance of sweetness in the offering of the righteous Noah. Hence also the Gospel is \"to some a fragrance of life\"—to the faithful, clearly—\"but to the unbelieving, of death,\" meaning that to the unbelieving and impious it becomes again a fragrance unto death, convicting their works and condemning them to Gehenna, in the same way that a very precious ointment at once delights people and kills pigs, since they cannot bear its extreme sweetness. He speaks these things at length below in the fourth chapter, on the ointment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"Ἐκ τῶν ἀποστολικῶν διατάξεων.\n\nἜστι τοίνυν τό μέν βάπτισμα εἰς τόν θάνατον τοῦ Κυρίου διδόμενον, τό δέ ὕδωρ ἀντί τῆς ταφῆς, τό ἔλαιον ἀντί τοῦ Πνεύματος τοῦ ἁγίου, ἡ σφραγίς ἀντί τοῦ σταυροῦ, τό μύρον βεβαίωσις τῆς ὁμολογίας. ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Γ' Α'. Καθηγεμόνα τελετῶν: Τόν ἅγιον Ἱερόθεον λέγει. α'. Ἱερογραφικῶς ἐκθέμενον: Τουτέστι κατά τήν ἱεράν διαγραφήν τῶν ἐμφανῶς τελουμένων.\n\nΤό κοινόν: Κατά παράλειψιν τοῦ ὑπάρχοντός ἐστι. β'. Κοινωνία τε: Περί κοινωνίας.\n\nἩ τελείωσις ἐκ τῶν: Ὅτι ἀδύνατον τελεσθῆναι δίχα τῆς μεταλήψεως. Ἐν κεφαλαίῳ: Τουτέστιν ἀναγκαιοτάτῳ λόγῳ.\n\n( Ἀτελής μέν: Ὅτι οὐδεμία σύναξις τελεσιουργεῖ δίχα τῆς μεταλήψεως.\n\nΚαί τό κεφάλαιον: Καί ἐνταῦθα τό κεφάλαιον ἐπί τοῦ ἀναγκαίου καί καιρίου εἴληπται.\n\nἘπωνυμίαν αὐτῇ: Διά τί λέγεται φώτισμα, καί ὅτι δικαίως. Ἐκ τοῦ τελουμένου: Καί ἐνταῦθα κατά παράλειψιν τοῦ ὑπάρχειν λαμβάνεται. Β'. Ὁ μέν ἱεράρχης: Ἡ τάξις αὕτη ἐν τοῖς χρόνοις τοῦ Πατρός ἐπολιτεύετο ἴσως ἐν ταῖς κατά τόπον ἐκκλησίαις.","english":"From the Apostolic Constitutions.\n\nSo then, baptism is given for the death of the Lord, the water in place of burial, the oil in place of the Holy Spirit, the seal in place of the cross, the myron as the confirmation of the confession. ON CHAPTER 3, 1. \"Guide of the rites\": He means Saint Hierotheus. 1. \"Having set it forth in a hierographic manner\": That is, according to the sacred delineation of the things openly performed.\n\n\"The common\": This is said by omission of the word \"existing.\" 2. \"And communion\": Concerning communion.\n\n\"The perfection from\": That it is impossible to be perfected without participation. \"In the chapter\": That is, by a most necessary account.\n\n( \"Imperfect\": That no assembly brings perfection without participation.\n\nAnd \"the chapter\": And here \"the chapter\" is taken for the necessary and essential.\n\n\"Its appellation\": Why it is called illumination, and that rightly. \"From what is performed\": And here it is taken by omission of \"to exist.\" 2. \"The hierarch\": This order was perhaps observed in the times of the Father in the churches in each place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"Ἁγιογράφων δέλτων: Ἁγιογράφους δέλτους καλεῖ τήν Παλαιάν καί τήν Νέαν Διαθήκην.\n\nΚαί πρός αὐτοῖς ἐνεργούμενοι: Τουτέστιν ὑπό πνευμάτων ἀκαθάρτων. Τῶν λειτουργῶν δέ: Λειτουργούς φησι τούς διακόνους καί τούς νῦν ὑποδιακόνους λεγομένους.\n\nἜκκριτοι: Ἔκκριτοι οἱ πρῶτοι διάκονοι, ἱερεῖς δέ οἱ πρεσβύτεροι. Προτιθέασι: Τοῦτο κατά τήν ἐν Ρώμῃ κρατοῦσαν συνήθειαν. Ἐκεῖ γάρ ἑπτά μόνοι διάκονοι τῷ θυσιαστηρίῳ λειτουργοῦσιν, οὕς ἐκκρίτους, οἶμαι, καλεῖ, τούς δέ ἄλλους ἄλλην τινά ἐκτελεῖν λειτουργείαν· καί σημείωσαι κἀντεῦθεν τόν ἀρχαϊσμόν τοῦ Πατρός, καί ὅτι σύν τοῖς διακόνοις τόν ἄρτον οἱ πρεσβύτεροι προτιθέασι. Τοῦτο δέ καί πανταχοῦ γίνεται, ὀλίγων ὄντων διακόνων· ἐν Ρώμῃ δέ, οἶμαι, πάντοτε εἰκότως, διά τό μόνους ἑπτά τούς ἐκκρίτους τῷ θυσιαστηρίῳ λειτουργεῖν· τυχόν δέ καί βίῳ τῶν ἄλλων οἱ ἑπτά τυγχάνουσιν ἔκκριτοι. Τῆς καθολικῆς: Ὅτι καί τότε πίστεώς τι σύμβολον προελέγετο, ἤ μᾶλλον ὅπερ τότε παρελάμβανον μάθημα καί συμμάθημα τῆς πίστεως. Τῶν ἱερῶν πτυχῶν: Ὧδε οὐ πρῶτα τά δίπτυχα παρ' ἡμῖν, ( ἐπί δέ τοῦ Πατρός τούτου μετά τόν ἀσπασμόν τά δίπτυχα ἐλέγετο, ὥσπερ καί ἐν Ἀνατολῇ. Οἱ τῶν λειτουργῶν ἔκκριτοι: Ὅτι οἱ πρῶτοι τῶν διακόνων μόνοι παρίστανται τῷ θυσιαστηρίῳ· τάχα δέ καί οἱ ἐν βίῳ τούτων ἔκκριτοι. Καί ὑπ' ὄψιν ἄγει: Τουτέστι σαφηνίζει τά ὑμνούμενα· οἷον, ὅτι τόδε καί τόδε Χριστοῦ, καί τόδε Χριστοῦ. Ὑποδείκνυσι δέ καί τάς ἐπί τούτοις θείας δωρεάς, οἷον, ὅτι εἰς ἄφεσιν ἁμαρτιῶν, καί εἰς ζωήν αἰώνιον, καί ὅσα τοιαῦτα μυστικά.","english":"Tables of the sacred writings: he calls the Old and New Testaments \"tables of the sacred writings.\"\n\nAnd being energized in addition to them: that is, by unclean spirits. And of the ministers: he calls deacons \"ministers,\" and those now called subdeacons.\n\nChosen: the \"chosen\" are the first deacons, and \"priests\" are the presbyters. They set forth: this is according to the custom prevailing in Rome. For there only seven deacons serve at the altar, whom, I think, he calls \"chosen,\" while the others perform some other ministry; and note from this the Father's archaism, and that the presbyters set forth the bread together with the deacons. This also happens everywhere when the deacons are few; but in Rome, I think, always reasonably, because only the seven chosen ones serve at the altar; and perhaps the seven happen to be chosen also by the manner of life of the others. Of the catholic: that even then some symbol of the faith was recited beforehand, or rather the very lesson and co-lesson of the faith that they then received. Of the sacred tablets: here the diptychs are not first among us (but in the case of this Father, after the kiss the diptychs were recited, as also in the East). The chosen of the ministers: that only the first of the deacons stand at the altar; and perhaps also those among them who are chosen in their manner of life. And he brings before the eyes: that is, he makes clear the things being hymned; for example, that this and this belong to Christ, and this to Christ. And he also indicates the divine gifts that follow these, for example, that they are for the forgiveness of sins and for eternal life, and whatever other such mystical things there are.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"Τάχα δέ τό ὑπ' ὄψιν τοῦτο σημαίνει, ὡς τότε ἀποκαλυπτομένων τῶν ἁγίων δώρων, μετά τάς εὐχάς, μενόντων δέ κεκαλυμμένων, ἕως καιροῦ μεταλήψεως· ἤ τάχα τόν κουφισμόν καί τήν ὕψωσιν τῆς μιᾶς εὐλογίας τοῦ θείου ἄρτου φησίν, ὅν ὑψοῖ ὁ ἱερεύς, λέγων, «τά ἅγια τοῖς ἁγίοις», ὅπερ καί μᾶλλόν ἐστιν ἀληθές, ὡς περί τό τέλος τοῦ κεφαλαίου εὑρήσεις εἰρημένον.\n\nΓ'. § 1. Τάς εἰκόνας ἐν τάξει: Εἰκόνας ἐκάλεσε τῶν ἀληθῶν τά νῦν τελούμενα ἐν τῇ συνάξει.\n\nὩς οὐδέ τῶν συμβόλων: Ὅτι σύμβολα ταῦτα, καί οὐκ ἀλήθεια. Αἱ μέν γάρ ἱερώταται: Τί οἱ ψαλμοί καί τά ἀναγνώσματα. Εἰς μνήμην: Ὅτι «μετά τό δεῖπνον λαβών ἄρτον», καί τά ἑξῆς· καί ὅτι ὁ θάνατος αὐτοῦ καταγγέλλεται, ἄχρις οὗ ἔλθῃ, κατά τόν Ἀπόστολον καί αὐτόν τόν Κύριον φάσκοντα· «τοῦτο ποιεῖτε εἰς τήν ἐμήν ἀνάμνησιν», καί τά ἑξῆς. Καί σημείωσαι ὅτι ἀρχισύμβολον ἔφη τό μυστικόν τοῦ Κυρίου δεῖπνον, τῶν νῦν θείων μυστηρίων· καί ὅτι τόν ἀναξίως μεταλαμβάνοντα τοῦ ἄρτου· καί τοῦ ποτηρίου, οὐδέν ἡ μετάληψις ὠφελεῖ, μᾶλλον μέν οὖν καί εἰς κρῖμα αὐτοῦ λήψεται, κατά τόν Ἀπόστολον. Ἐκ δέ τῶν ἑξῆς εὐλόγως ἄν τις φαίη, ὅτι μετά τό ἐξελθεῖν τόν Ἰούδαν ( ἐκ τοῦ δείπνου παρέδωκεν ὁ Χριστός τοῖς μαθηταῖς τό μυστήριον.","english":"Perhaps this visible [act] signifies that at that time the holy gifts are uncovered, after the prayers, but remain covered until the time of communion; or perhaps he means the lifting up and elevation of the one blessing of the divine bread, which the priest elevates, saying, \"The holy things to the holy,\" which is also more true, as you will find stated near the end of the chapter.\n\n3. § 1. The images in order: He called the things now accomplished in the assembly \"images\" of the true realities.\n\nAs not even of the symbols: That these are symbols, and not the truth. For the most sacred [readings]: What are the psalms and the readings? For a remembrance: That \"after the supper, taking bread,\" and what follows; and that his death is proclaimed until he comes, according to the Apostle and the Lord himself saying, \"Do this in remembrance of me,\" and what follows. And note that he called the mystical supper of the Lord the archetypal symbol of the present divine mysteries; and that for the one who partakes unworthily of the bread and the cup, the partaking profits nothing, but rather he will receive it unto judgment, according to the Apostle. And from what follows one might reasonably say that after Judas went out from the supper, Christ handed the mystery to the disciples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"Ὁμοτρόπως τά ἱερά: Τόν Ἰούδαν φησί. Καί σημείωσαι, ὅτι καί αὐτῷ μετέδωκε τοῦ μυστικοῦ ἄρτου καί τοῦ ποτηρίου, τά δέ μυστήρια τοῖς μαθηταῖς μετά τό ἐξελθεῖν τοῦ δείπνου τόν Ἰούδαν, ὡς ἀναξίου τούτων ὄντος αὐτοῦ. Ὡς ἡ καθ' ἕξιν: Ἐν τούτοις τό κατ' ἐπίγνωσιν δηλοῖ, τουτέστι τό ἐνδιαθέτως οὕτως ἔχειν, καί οὐ κατά μόνην τήν σωματικήν προσέλευσιν, ἀλλά κατά τήν τῆς διανοίας διά πιστεως καί αἰσθήσεως πνευματικῆς. § 2. Ἀπό τῶν αἰτιατῶν: Τουτέστι τό ἀπό τῶν ὁρατῶν τελουμένων, ἐπί τά ἀόρατα καί μυστικά, ἅπερ τῶν ἐν αἰσθήσει αἴτιά εἰσι καί ἀρχέτυπα. Αἴτια δέ λέγονται τά ἑτέρωθεν τό ὁπωσοῦν εἶναι τήν αἰτίαν ἔχοντα, ἤ ἀπό τῶν αἰτιατῶν εἰς τά αἴτια, τουτέστιν ἀπό τῶν αἰσθητῶν συμβόλων ἐπί τά νοητά καί νοερά· ἤγουν, ἀπό τῶν ἀτελεστέρων εἰς τά τελειότερα· οἷον, ἀπό τῶν τύπων ἐπί τήν εἰκόνα, καί ἀπό ταύτης ἐπί τήν ἀλήθειαν. Σκιά γάρ τά τῆς Παλαιᾶς, εἰκών δέ τά τῆς Νέας Διαθήκης, ἀλήθεια δέ ἡ τῶν μελλόντων κατάστασις.","english":"In like manner the holy things: He means Judas. And note that he also gave him a share of the mystical bread and the cup, but the mysteries to the disciples after Judas had gone out from the supper, since he was unworthy of them. As the one who is in a state: In these words he indicates that which is according to knowledge, that is, to be so disposed inwardly, and not according to bodily approach alone, but according to the disposition of the mind through faith and spiritual perception. § 2. From the things caused: That is, from the visible things that are accomplished, to the invisible and mystical things, which are the causes and archetypes of the things perceived by the senses. And things are called causes which have their being in some way from elsewhere, or [he means the transition] from the things caused to the causes, that is, from the sensible symbols to the intelligible and noetic things; or rather, from the more imperfect to the more perfect; for example, from the types to the image, and from this to the truth. For the things of the Old [Covenant] are a shadow, the things of the New Testament an image, and the truth the state of things to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"Κἆτα τήν ἱεράν: Κἆτα παροξυτόνως· δηλοῖ δέ τό, 'καί τότε'. § 3. Τῶν ἀγαλμάτων: Ἀγάλματα μέν φησι τάς εἰκόνας τῶν ἀοράτων καί μυστικῶν, ἤγουν τά συμβολικῶς τελούμενα· πρῶτον δέ τούτων τό τῆς συνάξεως μυστήριον ἀπεκάλεσεν, οὗτινος τό νοητόν, ἤγουν τό κατά θεωρίαν δηλούμενον, ἀπογυμνοῦν ἐπαγγέλλεται.\n\nἭ τε γάρ ὑπέρ πάντα: Ἰδού εἰς τρόπος τῆς θεωρίας τοῦ προκειμένου κεφαλαίου.\n\nΟὐκ ἔξω τῆς: Σημείωσαι τήν κατ' οὐσίαν ἀκίνητον στάσιν, καί ὅτι Θεοῦ τύπος ὁ ἐπίσκοπος. Σημείωσαι, ὅτι κατά τρεῖς τρόπους ἀνάγεται τά περί τοῦ θυμιᾷν· ἀπό τοῦ θυσιαστηρίου ἀρχόμενον τόν ἱεράρχην καί πάντα τόν ναόν περιελθόντα, εἰς αὐτό πάλιν ἀποκαθίστασθαι.\n\n( Ὡσαύτως: Τρόπος ἕτερος.\n\nΤρόπον, ὁ θεῖος: Τρόπος τρίτος τῆς προκειμένης θεωρίας, πῶς καί ἐπί τοῦ ἐπισκόπου ἀπό τοῦ ἑνός πληθύνεται, τοῖς δέ ἥττοσιν ἀκατάσχετός ἐστι, τουτέστι μή ἐπικοινωνῶν τοῖς χείροσιν.\n\n§ 4. Ἡ δέ τῶν ψαλμῶν: Τί οἱ ψαλμοί. Καί σημείωσαι τό συνουσιωμένη· ἀλλά καί ὅτι 'σχεδόν' προσέθηκεν· οὐ γάρ ἀλλήλοις ἥνωται ταῦτα κατ' οὐσίαν, ἀλλά τῷ πρός ἕνα σκοπόν τά πάντα συντελεῖν, τουτέστιν εἰς τήν τῶν ἀνθρώπων σωτηρίαν, ἔφη τό συνουσιωμένη· ὅθεν εὐθύς ἐπήγαγε τό σχεδόν, κολάζων τήν ἀπό τῆς λέξεως ἐναντίωσιν. Κατωτέρω δέ μίαν ἔμπνευσίν φησι, τουτέστι μίαν σύμπνοιαν, ὅ δηλοῖ τό, ἕνα πάντων εἶναι σκοπόν.","english":"Then the sacred: \"Then\" with an acute accent on the final syllable; it means \"and then.\" § 3. Of the statues: He calls \"statues\" the images of things invisible and mystical, that is, the things accomplished symbolically; and first of these he named the mystery of the assembly, whose intelligible meaning, that is, what is revealed through contemplation, he promises to lay bare.\n\nFor she who is above all: Behold, one mode of the contemplation of the chapter before us.\n\nNot outside of: Note the immovable station according to essence, and that the bishop is a type of God. Note that the matters concerning the offering of incense are understood in three modes: beginning from the altar, the hierarch, having gone around the whole temple, is restored to it again.\n\n( Likewise: Another mode.\n\nThe mode, the divine: The third mode of the contemplation before us—how also in the case of the bishop, from the one he is multiplied, yet to the lesser he is unconstrained, that is, not sharing with the worse.\n\n§ 4. And that of the psalms: What the psalms are. And note \"consubstantial\"; but also that he added \"almost\"; for these things are not united to one another according to essence, but by the fact that all contribute to one goal, that is, to the salvation of men, he called it \"consubstantial\"; whence he immediately added \"almost,\" correcting the contradiction arising from the expression. And further down he calls it one inspiration, that is, one concord, which shows that there is one goal of all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"Πᾶσα μέν γάρ ἱερά: Τῶν τῆς Παλαιᾶς βιβλίων κατ' ἐπιδρομήν ἐπίμνησις. Τῶν ἀνιώντων: Λυπούντων, ὡς ἐπί τοῦ Ἰώβ. Ἐρώτων ἄσματα: Περί τοῦ ἔρωτος τῶν ἀσμάτων. Ἤ τάς ἀνδρικάς: Ἐντεῦθεν ὁμοίως τά Νέας εἰσάγει. Ἀγαπητοῦ καί: Νομίζω ὡς τήν Ἀποκάλυψιν τοῦ θείου Ἰωάννου δηλοῖ, ἤ τό Εὐαγγέλιον αὐτοῦ, ὅ καί μᾶλλον.\n\n§ 5. Συνερρίζωσε: Συνείλκυσεν.\n\nἩ δέ τῶν θείων: Ὁ σκοπός τῶν ψαλμῶν ἐστι, φησί, τό ὑμνῆσθαι Θεόν τε καί τούς αὐτοῦ γνησίους θεράποντας, ὑπαγορευτικήν τῶν τοιούτων καί περιεκτικήν ἐχόντων δύναμιν· ἥτις, φησίν, ἀναγκαίως ἐν πᾶσι τοῖς ἱερατικῶς τελουμένοις παραλαμβάνεται, ἔμμονον τήν τῶν ψαλμῶν μνήμην ἐμποιοῦσα τοῖς ψάλλουσι. Θεουργίας: Μεγαλειότητας.\n\nΚαί τῇ τῶν θειων ὠδῶν: Σημείωσαι, ὅτι τό τῆς ψαλμῳδίας σύμφωνον ὁμοφροσύνης τῆς πρός Θεόν καί ἑαυτούς ὑπάρχει διδασκαλία.\n\n( Συντετμημένα: Ὅτι τά συντετμημένα, τουτέστι τά ἀσαφῇ, διά τῶν ἐπιτελουμένων συμβόλων σαφηνίζεται· τοῦτο γάρ δηλοῖ τό 'εὐρύνεται'. Σημείωσαι, δέ ὅτι τά συνεσκιασμένως ἐν τοῖς ψαλμοῖς λεγόμενα, διά τῆς τῶν Γραφῶν ἀναγνώσεως σαφηνίζεσθαι λέγει ὁ Πατήρ.","english":"For every sacred: A summary mention of the books of the Old Testament. Of those who go up: Of those who grieve, as in the case of Job. Songs of loves: Concerning the love in the Songs. Or the manly: From here he similarly introduces the things of the New. Of the beloved and: I think it indicates the Revelation of the divine John, or his Gospel, which is more likely.\n\n§ 5. He rooted together: He drew together.\n\nBut the one of the divine: The purpose of the psalms, he says, is that God and His genuine servants be hymned, since they have a power that suggests and contains such things; which, he says, is necessarily taken up in all things performed in a priestly manner, producing in those who sing an abiding remembrance of the psalms. Theurgies: Majesties.\n\nAnd with the singing of the divine odes: Note that the harmony of psalmody is a teaching of concord with God and with one another.\n\n( Abbreviated: That the abbreviated things, that is, the unclear things, are made clear through the symbols that are accomplished; for this is what \"is widened\" indicates. Note also that the Father says that the things spoken in a shadowed way in the psalms are made clear through the reading of the Scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"Ἐν ταύταις: Ἐν ταύταις γάρ, ταῖς Γραφαῖς δηλονότι, ὁ ἀκριβῶς ἐνορῶν, γινώσκει, ὅτι ἕν καί τό αὐτό Πνεῦμα πάσας ἐλάλησε. Κηρύσσεται: Ὡς σαφηνίζουσα δι' ἑαυτῆς τήν Παλαιάν. Ὁ μέν ἔφη τάς: Ὡς ἡ μέν, ἡ Παλαιά Διαθήκη, ἔφη, ἡ δέ Νέα ἐτέλεσε. Τῆς θεολογίας: Σημείωσαι, ὅτι τήν Παλαιάν Γραφήν θεολογίαν καλεῖ, τήν δέ Καινήν θεουργίαν.\n\n§ 6. Καθόλου τῶν: Οἱ καθόλου ἀκατήχητοι καί ἀνήκοοι τούτων ἑλόμενοι ἑκουσίως.\n\nΤῆς θεογενεσίας: Τουτέστι τοῦ ἁγίου βαπτίσματος. Τούς δέ κατηχουμένους: Περί τῶν κατηχουμένων καί ἐνεργουμένων καί ἐν μετανοίᾳ ὄντων, καί τίνων μετέχουσιν.\n\nἩ μέν οὖν ἐσχάτη: Ὅτι οἱ κατηχούμενοι, ἔσχατοί εἰσιν. Ἀμέθεκτοι: Ἀμέτοχοι.\n\nΜαιευόμενοι: Ἀναγεννώμενοι.\n\nἈμβλωθρίδια: Νεκροτόκια.\n\n§ 7. Ἀνίερος μέν καί αὐτή: Ἀτελείωτος. Σημείωσαι, ὅτι τοῖς ἐνεργουμένοις κατατάττει καί τούς τοῖς σωματικοῖς θελκτηρίοις ἀμετανοήτως ἐπιμένοντας, οἷον τούς πόρνους, τούς φιλοθεάμονας, καί τούς τά παραπλήσια μετιόντας, οὕς ἐξονομάζων ὁ θεῖος Ἀπόστολος ἐπιφέρει, τῷ τοιούτῳ μηδέ συνεσθίειν. Ταῦτα καί ἐν τοῖς ἑξῆς μᾶλλον τρανοῖ. Ἰστέον δέ, ὅτι ἡ ἀκρίβεια ( αὕτη νῦν τῆς τῶν τοιούτων διαστολῆς τε καί διαστάσεως οὐ γίνεται. Ὁ τοιοῦτός ποτε: Σημείωσαι, ὅτι ὁ Θεῷ ἡνωμένος οὐκ ἐνεργηθήσεται ὑπό ἀκαθάρτου πνεύματος.","english":"In these: In these, clearly the Scriptures, the one who looks closely knows that one and the same Spirit spoke all of them. It is proclaimed: As making clear the Old by itself. The one said the things: As the one, the Old Testament, said, and the New completed. Of theology: Note that he calls the Old Scripture theology, and the New theurgy.\n\n§ 6. In general of those: Those generally uncatechized and unhearing of these, having chosen so willingly.\n\nOf the divine birth: That is, of holy baptism. But those who are catechumens: Concerning catechumens and the energized and those in repentance, and of what things they partake.\n\nThe last therefore: That catechumens are last. Imparticible: Without part.\n\nBeing midwifed: Being born again.\n\nAbortions: Stillbirths.\n\n§ 7. Unholy both itself: Unperfected. Note that he ranks with the energized also those who persist unrepentantly in bodily enticements, such as fornicators, lovers of spectacles, and those pursuing similar things, whom the divine Apostle naming expressly adds, not even to eat with such a one. These things he makes clearer in what follows. But it must be known that this exactness of the distinction and separation of such persons does not now take place. Such a one at some time: Note that one united to God will not be energized by an unclean spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"Ἐναγεστάτην ἐνέργειαν: Ὅτι ὑπέρ τούς καταπίπτοντας δαιμονῶσιν οἱ ἀσελγεῖς.\n\nΤά μέν ὄντων: Ὅτι τά ὄντως ὄντα τάς ἀρετάς λέγει. Τήν πρόσυλον: Ἐπειδή καί ἡ ὕλη πολυπαθῶς ἀλλοιοῦται. Ἐν τοῖς ἀλλοτρίοις. Σημείωσαι, ὅτι ἀλλότρια ἡμῶν ἐστι τά πρός ἁμαρτίαν· οὐ γάρ φυσική ἡμῶν ἐστιν ἡ ἁμαρτία, ἀλλ' ἡ εἰς πᾶν ἕργον ἀγαθόν ἐπιτηδειότης, κατά τόν Ἀπόστολον, καί τό ἐν ψαλμοῖς· «καί ἀπό ἀλλοτρίων φεῖσαι τοῦ δούλου σου». Ἔνθεν νοεῖς καί τό εἰρημένον παρά Κυρίου· «εἰ δέ ἐν τῷ ἀλλοτρίῳ πιστοί οὐχ εὑρέθητε, τό ὑμῶν τίς ὑμῖν δώσει;». Διά τοῦτο καί τά ἀλλότρια ταῦτα οὐκ ὄντα λέγεται· οὐ γάρ τῆς φύσεώς εἰσιν, ἀλλά νόθα· τό δέ κατά φύσιν πράττειν ὄν ἐστι καί ἡμέτερον. Ἄλλως. Ἀλλότρια ἔφη τά κατά κόσμον, ὡς οὐ τινός ἰδικῶς [ἴδια], ἀλλ’ ἐξ ἄλλων εἰς ἄλλους μεταπίπτοντα ἤ καί ὡς οὐκ οὔσης ἐν τούτοις διά παντός τῆς ἡμετέρας διαγωγῆς, ἀλλά πρός ἕτερον βίον ὁρώσης, ἐφ' ᾦ καί γεγόναμεν. Τοῦ λειτουργοῦ: Τουτέστι, μή τινες τῶν ἐνεργουμένων ἐμπαθῶσιν, ὡς ἑξῆς φησιν.","english":"Most accursed activity: That the licentious are more demon-possessed than those who fall.\n\nThe things of beings: That he calls the virtues the things that truly are. The things subject to matter: Since matter too is altered in many ways. In alien things. Note that the things tending to sin are alien to us; for sin is not natural to us, but the fitness for every good work, according to the Apostle, and what is in the Psalms: \"and from alien things spare your servant.\" From this you understand also what was said by the Lord: \"If then you were not found faithful in what is alien, who will give you what is yours?\" For this reason these alien things are also said not to be; for they are not of nature, but bastard; but to act according to nature is what is and is ours. Otherwise. He called the things according to the world alien, as not being anyone's privately, but passing from some to others, or also as our sojourn is not in these things throughout, but looks to another life, for which we were also made. Of the servant: That is, lest some of those who are acted upon suffer passion, as he says next.","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":220,"ref":"p220","source":"Ἡ τῶν ἐμπαθῶς: Ἀπόδειξις ἐναργής.\n\nἘπειδή δέ τοῦ θείου: Περί τῆς τάξεως τῶν ἀπολυομένων. Ἀμύητοι: Οἱ κατηχούμενοι, οἱ ἀσελγεῖς.\n\nΔείγματά τε: Ἐκτυπώσεών τε χλευάσματα.\n\nΔι' ἀνανδρίαν: Σημείωσαι, πόθεν φησίν ὑπό δαιμόνων ἐνοχλεῖσθαί τινας τῶν πιστῶν.\n\n( Ἕξει καί ἔρωτι: Οἱονεί τῇ μετανοίᾳ.\n\nΟἱ πανίεροι: Οἱ πιστοί καί πρός Θεόν καί πρός ἀλλήλους ἡνωμένοι. α'. Καθολικῇ: Καθολικήν ἔφη τήν ὑμνολογίαν, ἤ ὡς ὑπό πάντων ἀδομένην, ἤ ὡς ὑπέρ καθολικῆς χάριτος γινομένην.\n\nβ'. Τόν ὕμνον δέ τοῦτον. Σημείωσαι, ὅτι τόν ὕμνον, σύμβολον καί ὁμολογίαν καί εὐχαριστίαν ἐκάλεσε.\n\nΔοκεῖ γάρ μοι: Πρός τί πέρας ὁρᾷ τό σύμβολον. γ'. Τήν μέν οὐσίαν: Τουτέστι κατά τόν τοῦ Ἀποστόλου λόγον εἰπόντος, «πάντα γάρ ἡμῶν ἐστιν». Ἀρχέτυπα δέ κάλλη φησί τά τῇ θεία φύσει ἐπιθεωρούμενα, ὧν τήν κατά τό ἐνδεχόμενον μετουσίαν τοῖς ἀνθρώποις ἐδωρήσατο, ἤ τό κατ' εἰκόνα λέγει καί καθ' ὁμοίωσιν.\n\nδ'. Ἐπισκευαστοῖς. Τουτέστι τοῖς ἐξ αὐτοῦ κατασκευαζομένοις ἀγαθοῖς εἰς ἡμᾶς.","english":"Of things done with passion: A clear demonstration.\n\nSince [the things] of the divine: Concerning the order of those being released. Uninitiated: The catechumens, the licentious.\n\nAnd samples: And mockeries of impressions.\n\nThrough cowardice: Note whence he says that some of the faithful are troubled by demons.\n\n(With habit and love: As it were, by repentance.\n\nThe all-holy ones: The faithful, both united to God and to one another. 1. Catholic: He called the hymnody \"catholic,\" either as being sung by all, or as being offered on behalf of the universal grace.\n\n2. And this hymn. Note that he called the hymn a symbol and a confession and a thanksgiving.\n\nFor it seems to me: To what end the symbol looks. 3. The essence: That is, according to the word of the Apostle when he said, \"For all things are ours.\" And he calls \"archetypal beauties\" the things contemplated in the divine nature, of which he granted to men participation as far as possible, or he means the \"according to the image\" and \"according to the likeness.\"\n\n4. By repairers: That is, by the good things prepared from it for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"ε'. Παντελεῖ τῶν: Σημείωσαι, τί φησι περί Χριστοῦ, ἤγουν τῆς τελείας αὐτοῦ ἐνανθρωπήσεως, καί κατά Ἀπολλιναρίου.\n\nὉ θεῖος ἄρτος: Σημείωσαι, ὅτι οὐ μόνον ὁ ἅγιος ἄρτος κεκαλυμμένος προετίθετο, ἀλλά καί τό θεῖον ποτήριον, ὅπερ νῦν οὐ γίνεται. § 8. Θειότατος ἀσπασμός: Σημείωσαι, διά τί ὁ ἀσπασμός δίδοται. Ἐπιθυμίας, ἐξ: Σημείωσαι, ὅτι αἱ ἐμπαθεῖς ἐπιθυμίαι μερισταί εἰσι, μερίζουσαι ἡμᾶς καί τοῦ Θεοῦ καί ἀλλήλων, τάχα δέ καί ἑαυτῶν. Ὁμοειδεῖς ἀπέχθειαι: Τουτέστι πρός τούς ὁμοίους ἀνθρώπους. § 9. Πτυχῶν: Διά τί μετά τόν ἀσπασμόν δίπτυχα ἀναγινώσκεται. ( Τούς ὁσίως: Σημείωσαι, ὅτι τά δίπτυχα τῶν ἀποθανόντων ἐπί αὑτοῦ μόνον ἀνεγινώσκετο, οὐχ, ὡς νῦν, καί τῶν ζώντων. Ἡ θεολογία φησί: Ταῦτα ἐκ τῆς λεγομένης Σοφίας Σολομῶντος· καί σημείωσαι, ὅτι καί οὗτος ὁ ἅγιος πατήρ ταύτῃ ἐχρήσατο. Σκόπει δέ: Τοῦτό φησιν, ὅτι τό λεγόμενον ἐν προφήταις ἀναμνῆσαι ἑνώπιον Κυρίου, οὐχ οὕτω δεῖ νοεῖν, ὡς τῆς μνήμης τοῦ Θεοῦ ἀνανεουμένης· ἐν τῇ φαντασίᾳ τοῦ μνημονικοῦ, ὅπερ ἐπί τῶν ἐν σαρκί προσδεδεμένων νοερῶν, τουτέστιν ἡμῶν, συμβαίνει, ἀλλά μνήμη Θεοῦ εἰκότως λέγοιτ', θεοειδεῖς ἐν αὐτῷ γενομένους δι' ἐναρέτου βίου, καί ἀξιωθέντας τῆς ἀνεπιλήστου περί αὐτόν γνώσεως. Σημείωσαι πῶς λαμβάνει τό ρητόν τοῦ ψαλμοῦ.","english":"5. Of the perfect: Note what he says concerning Christ, that is, his perfect incarnation, and against Apollinarius.\n\nThe divine bread: Note that not only was the holy bread set forth covered, but also the divine cup, which is not done now. § 8. Most divine kiss: Note why the kiss is given. Of desires, from: Note that the passionate desires are divisive, dividing us from God and from one another, and perhaps even from ourselves. Likeness-hatreds: That is, toward fellow men. § 9. Of the poor: Why after the kiss the diptychs are read. (Those who piously: Note that the diptychs of the dead were read in his time only, not, as now, also of the living. Theology says: These things are from the so-called Wisdom of Solomon; and note that this holy father also used it. But consider: He says this, that what is said in the prophets, to remember before the Lord, must not be understood as though the memory of God were renewed in the faculty of memory's imagination, which happens in the case of the noetic [souls] bound in the flesh, that is, in us, but it would reasonably be called the memory of God when we have become godlike in him through a virtuous life, and have been deemed worthy of the unceasing knowledge of him. Note how he takes the saying of the psalm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"Συμβόλων: Τοῦ σώματος καί αἵματος.\n\n§ 10. Ὕδατι τάς: Τί τό νίψασαι τάς χεῖρας, καί πότε. Φησίν, ὁ λελουμένος: Σημείωσαι, πῶς λαμβάνει ὁ πατήρ τό τοῦ Κυρίου ρητόν, τό λέγον, «ὁ λελουμένος οὐ χρείαν ἔχει τούς πόδας νίψασθαι». Ἡ δέ σύνταξις τῶν προκειμένων πρός τό ὑπαινίσσεται τήν ἀπόδοσιν ἔχει, ἵν' ᾖ τό λεγομένον οὕτως· Ὅτι μέν τόδε ἐστίν, ὑπαινίσσεται, ὁ λουτήρ μέν ἐν τῇ νομικῇ λατρείᾳ, ἐν δέ τῇ καθ' ἡμᾶς ἡ τῶν χειρῶν ἀπόνιψις. Τό δέ ἄσχετος καί ἀπόλυτος δηλοῖ, ὡς τῇ ἥττονι οὐκ ἐνεχθήσεται ἀγωγῇ καί διαθέσει. Ἄλλως· Ἡ καθ' ὑπέρβασιν τῆς συντάξεως ταύτης ἀνάγνωσις οὕτως ἁρμοσθήσεται· ὅτι μέν οὖν, ὡς τά λόγιά φησιν, ὁ λελουμένος οὐ δεῖταί τινος ἑτέρας καθάρσεως, εἰ μή τῆς τῶν ἄκρων, εἴτ' οὖν ἐσχάτων, ἑαυτοῦ νίψεως, δι' ἧς ( ἀκροτάτης καθάρσεως ἐν πανάγνῳ τοῦ θεοειδοῦς ἕξει ἄχραντον ποιήσεται· καί ἀκηλίδωτον τήν ἐπιστροφήν, καί πρός τά δεύτερα προϊών ἀγαθοειδῶς· ὡς τοῦ θεοειδοῦς ἀποσώζων τό πλῆρες καί ὁλόκληρον, ἄσχετος ἔσται καί ἀπόλυτος, ὡς καθάπαξ ἑνοειδής καί πρός τό ἕν αὖθις ἑνιαίως ἐπιστρεφόμενος.","english":"Of symbols: of the body and blood.\n\n§ 10. With water: What is it that they washed their hands, and when. He says, \"the one who has bathed\": Note how the father takes the Lord's saying, which says, \"the one who has bathed has no need to wash his feet.\" And the syntax of the things set forth has its completion in relation to \"he hints at,\" so that what is said is as follows: That this is so, he hints at—the laver in the legal worship, but in our own, the washing of the hands. And \"unrestrained\" and \"released\" signifies that he will not be carried along by the lesser impulse and disposition. Otherwise: The reading of this syntax by way of hyperbaton will be fitted together as follows: that, as the oracles say, the one who has bathed needs no other purification except the washing of his own extremities, that is, his outermost parts, through which (the outermost purification, in the all-pure state of the Godlike) he will make his turning undefiled and spotless, and proceeding to secondary things in a Godlike manner, preserving the fullness and completeness of the Godlike, he will be unrestrained and released, as being once for all uniform and turning back again to the One in a unified way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"Εἰ μή τῆς τῶν ἄκρων: Τί ἐστι τό μή δεῖσθαι τόν λουσάμενον ἑτέρας νίψεως, εἰ μή τά ἄκρα νίψασθαι· δεύτερα δέ φησι τά αἰσθητά, εἰς ἅ διά φαντασίας προσπάσχει ἡ ψυχή.\n\nὉ μέν ἱερός: Σημείωσαι, ὅτι οὐ λουτήρ ἦν ἐν τῷ νόμῳ καί ὅτι σύνταγμα ἔχει ἄλλο περί τῆς κατά νόμον ἱεραρχίας, ὅπερ οὐ φέρεται. Τοῦ ἱεράρχου: Σημείωσαι τό ἔνθεον τοῦ ἱερέως, τό ἀληθῶς τελειότατον. Ἱερουργίαν ἀποκεκαθάρθαι: Τῇ θείᾳ ἱερουργίᾳ δηλονότι. Ἐσόπτρων ἀγλαΐαν: Ἔσοπτρά φησι τάς τῶν ἁγίων ψυχάς, ὡς τοῦ θείου φωτός δεκτικάς καί τῆς κρείττονος λήξεως ἀφομοιωτικάς. Ἐφιέντων διϊέναι: Καί νῦν Ἀττικίζων, ὡς Ἀθηναῖος, συνέταξε τό ρητόν, φάσκων, τῶν μαρμαρυγῶν ἐξιέντων τήν οἰκείαν αἴγλην, δέον πρός θηλυκόν τῶν μαρμαρυγῶν ἐφιεισῶν εἰπεῖν, ὅ δή καί ἄνω ἐν κεφαλαίῳ ζ' τοῦ Περί οὐρανίας ἱεραρχἰας βιβλίου πλατύτερον ἐδείξαμεν, ὡς Ἀττικόν τό σχῆμα. Ἐκεῖ οὖν ἀνάγνωθι. Ἡ δέ τοῦ ἱεράρχου: Σημείωσαι, διά τί ἐπί τοῦ θυσιαστηρίου νίπτεται ὁ ἱεράρχης, ἤτοι ἐπί τῶν ἁγίων, τουτέστιν ἔμπροσθεν αὐτῶν. Καί τῆς ἀκροτάτης: Τῆς ἄκρας καθάρσεως δηλαδή. Καί ὑπ' ὄψιν: Μᾶλλον τότε ἔμενον κεκαλυμμένα τά θεῖα δῶρα, ἕως καιροῦ τῆς ἁγίας μεταλήψεως· καί τοῦτο δηλοῖ μετ' ( ὀλίγᾳ. Ἤ τό γε ἀκριβές, ὅτι κουφίζων ὁ ἱεράρχης τόν ἅγιον ἄρτον, ἐδείκνυ τήν εὐλογίαν, λέγων, «τά Ἅγια τοῖς ἁγίοις».","english":"If not of the extremities: What is it that the one who has bathed has no need of another washing, except to wash the extremities? And he calls \"second\" the things perceived by the senses, to which the soul clings through imagination.\n\nNote the sacred: Note that there was no laver in the law, and that he has another treatise concerning the hierarchy according to the law, which is not extant. Of the hierarch: Note the divine indwelling of the priest, the truly most perfect. To have been purified for the sacred rite: By the divine sacred rite, evidently. The splendor of mirrors: He calls the souls of the saints \"mirrors,\" as being receptive of the divine light and assimilative of the better lot. Of those sending forth to pass through: And here, Atticizing like an Athenian, he composed the phrase, saying, \"of the sparklings sending forth their own gleam,\" when he ought to have said with the feminine, \"of the sparklings sending forth,\" which indeed we showed more fully above in chapter 7 of the book On the Heavenly Hierarchy, that the figure is Attic. Read there, then. But that of the hierarch: Note why the hierarch washes at the altar, that is, upon the saints, that is, in front of them. And of the utmost: Of the extreme purification, that is. And under view: Rather, at that time the divine gifts remained covered until the time of holy communion; and this he indicates shortly after. Or, to be precise, that the hierarch, lifting up the holy bread, showed the blessing, saying, \"The Holy Things to the holy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"§ 11. Τινάς μέν οὖν: Τάς εἰς ἡμᾶς προνοίας πάσας ὀλίγοι ἴσασι, τάχα δέ οὐδέ ὀλίγοι ἴσασι· καί περί τίνος ἡ προσκομιδή. Ἀρωγόν: Βοηθόν.\n\nΤήν ἀνθρωπείαν: Περί τῆς τῶν ἀνθρώπων ἀποπτώσεως. Ὑπερβασία: Παραβασία, Οἰκείαις ροπαῖς: Ὅ ἐστιν αὐθαιρέτως. Ἡ δέ σύνταξις πρός τά ἄνω εἰρημένα ἐστίν· εἶπε γάρ, ὅτι τήν ἀνθρωπείαν φύσιν ἡ πολυπαθεστάτη ζωή διαδέχεται, τά δέ ἄλλα διά μέσου, ἀπό τοῦ 'ἀκολούθως γάρ' ἕως τοῦ 'ἔνθεν ἐλεεινῶς'. Θελκτικαῖς: Θεραπευτικαῖς.\n\nΤό τῆς ἀρχῆς: Ἐπειδή καί ἀρχήν τῆς συστάσεως ἐκ γῆς ἔχομεν, τό γάρ σωματικόν ἡμῶν ἐξ αὐτῆς, εἰκότως μετά τήν παράβασιν καί τό τέλος πρόσφορον ἔχομεν τῇ ἀρχῇ· εἰς γῆν γάρ ἀναλύοντες· ἐπεί ἐρρήθη, ὅτι «γῆ εἶ, καί εἰς γῆν ἀπελεύσῃ».\n\nΠέρας: Τουτέστι τόν θάνατον.\n\nἈναγώγου ζωῆς: Ἀναγωγόν δέ ζωήν τήν τά ἄνω ζητοῦσαν καί πρός Θεόν ἐπεστραμμένην φησι.\n\nΠολυπαθεστάτην ἀλλοίωσιν: Τί ἐστιν ἀλλοίωσις ἐπί σωμάτων, ἐν τῷ Περί τῶν θείων ὀνομάτων διεξήλθομεν.","english":"§ 11. Some indeed, then: All the providences that come to us few know, and perhaps not even a few know; and concerning what the offering is. A helper: A supporter.\n\nThe human: Concerning the fall of human beings. Transgression: A violation. By their own inclinations: That is, by their own free choice. And the arrangement refers to what was said above; for he said that the most suffering life succeeds the human nature, and the other things in between, from \"for consequently\" to \"from here pitiably.\" Alluring: Healing.\n\nOf the beginning: Since we also have the beginning of our constitution from the earth—for our bodily part is from it—reasonably after the transgression we also have the end suited to the beginning; for we are dissolved into earth, since it was said, \"You are earth, and to earth you shall go.\"\n\nEnd: That is, death.\n\nOf the upward-leading life: He calls \"upward-leading life\" the one that seeks the things above and is turned toward God.\n\nMost suffering alteration: What alteration is in the case of bodies, we have set out in the work On the Divine Names.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"Δυσμενεῖς: Ταλαιπώρους.\n\nΕἰς ἀνυπαρξίας οἰκτρῶς: Εἰς ἀνυπαρξίαν δέ διά τήν ἁμαρτίαν· ὁ γάρ ἁμαρτωλός τρόπον τινά οὐχ ὑπάρχει· τό γάρ κακόν ἀνύπαρκτον. Ἀπειροτάτη φιλανθρωπία: Περί τῆς ἐνανθρωπήσεως, ὅτι ταύτην φιλανθρώπως ἐνήργησεν.\n\n( Αὑτουργόν ἡμῶν: Σημείωσαι τήν ἀκρίβειαν τῶν δογμάτων, ἐν πολυπληθείᾳ λέξεων φραζομένην καί πολεμοῦσαν πάντας αἱρετικούς· τό μέν γάρ αὐτουργόν γενέσθαι τήν εἰς ἡμᾶς πρόνοιαν τοῦ Θεοῦ δηλοῖ, ὅτι αὐτός ἦν ὁ Θεός Λόγος· οὐ μήν ἄλλος ἐν ἄλλῳ, ὥς τινες μαίνονται σύν Νεστορίῳ. Τό δέ ἐν ἀληθεῖ μεθέξει πάντων τῶν ἡμετέρων ἀναμαρτήτως καί Μανιχαίους καί Εὐτυχιανιστάς καί Ἀπολλιναριστάς καί Ἀκεφάλους καί πάντας ἁπαξαπλῶς τούς αἱρετίζοντας καταβάλλει.\n\nἝξεως: Τό ἕξεως ἐνταῦθα οὐ ποιότητός τινος ἐμμόνου νοητέον, ἀλλά καθέξεως καί διαμονῆς, ἤτοι κατασχέσεως.\n\nΟὐ κατά δύναμιν: Σημείωσαι, ὅτι οὐκ ἐν ἰσχύϊ ἐνίκησεν ὁ Χριστός τόν Σατανᾶν, ἀλλά κρίσει καί δικαιοσύνῃ. Τοῦτο καί Γρηγόριος ὁ Νύσσης ἐν τῷ Κατηχητικῷ φησιν.","english":"Hostile: Wretched.\n\nInto non-existence piteously: Into non-existence because of sin; for the sinner in a certain way does not exist; for evil is non-existent. Most boundless love of humanity: Concerning the incarnation, that he accomplished this in a manner befitting love of humanity.\n\n(His own work: Note the precision of the doctrines, expressed in a multitude of words and warring against all heretics; for the fact that God's providence toward us became his own work shows that he himself was God the Word; not indeed another in another, as some rave together with Nestorius. But the fact that in true participation of all our [properties] without sin casts down the Manichaeans and Eutychianists and Apollinarianists and the Headless Ones and, in a word, all who are heretical.\n\nOf state: \"Of state\" here must be understood not as some abiding quality, but as settlement and permanence, that is, possession.\n\nNot by power: Note that Christ did not conquer Satan by strength, but by judgment and righteousness. Gregory of Nyssa also says this in the Catechetical Oration.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"Ὀλβίου: Πλουσίου.\n\nἈνείδεον κάλλεσι: Καί ἀνωτέρω οὕτως ἔφημεν, ὅτι ἀνείδεον τό τῆς ἀγνοίας σκότος φησί. Σημαίνει δέ τήν ἐλευθερίαν ἡμῶν. Ἐναγεστάτων: Μεμιασμένων.\n\n§ 12. Δεῖ ταῖς ἱεραρχικαῖς: Τῆς θεαρχικῆς ἀγαθότητος, ὡς ἔφη ἐν ἀρχῇ τοῦ κεφαλαίου.\n\nὙμνήσας δέ καί: Τουτέστι τόν ἄρτον καί τό ποτήριον εὐλογῶν τῶν ἁγίων δώρων. Σημείωσαι δέ ὅτι πανταχοῦ συμβολικήν λέγει τήν θείαν ἱερουργίαν, καί τά ἅγια δῶρα σύμβολα τῶν ἄνω καί ἀληθινωτέρων. Τόν γάρ ἐγκεκαλυμμένον: Οὕτω καί πρό ὀλίγου εἴρηται, ὅτι κεκαλυμμένον ἔμενε τό θεῖον δῶρον ἕως καιροῦ μεταλήψεως, εἰ μή ἄρα κεκαλυμμένον λέγεται τό ἀπό τῶν πολλῶν καί ἔξω ἑστώτων, καί ἁπλῶς λαϊκῶν ἀποκεκρυμμένον. Τό γάρ ἕν καί ἁπλοῦν: Ἐπειδή καί ψυχήν νοεράν καί ( σῶμα γήϊνον ἔλαβε. Ἐξ ἡμῶν εἰδοποιούμενον, τοῦτ' ἔστι τό καθ' ἡμᾶς εἶδος, ἤγουν τήν φύσιν λαβών. Σημείωσαι δέ πῶς κοινωνοί θείας φύσεως γινόμεθα Χριστῷ ἑνούμενοι. Σημείωσαι καί τά περί τῆς οἰκονομίας, καί τίς ὁ φανείς, καί τίς ἡ κλάσις τοῦ ἄρτου καί διανομή.","english":"Of Olbius: Of the wealthy.\n\nFormless by beauties: And above we said thus, that he calls the darkness of ignorance formless. And it signifies our freedom. Of the most accursed: Of the defiled.\n\n§ 12. It is necessary for the hierarchic: Of the God-ruling goodness, as he said at the beginning of the chapter.\n\nAnd having hymned: That is, blessing the bread and the cup of the holy gifts. And note that everywhere he calls the divine liturgy symbolic, and the holy gifts symbols of the things above and more true. For the veiled: Thus also a little before it was said, that the divine gift remained veiled until the time of partaking, unless perhaps it is called veiled as being hidden from the many and those standing outside, and simply from the laity. For the one and simple: Since he took both a rational soul and a earthly body. Being formed from us, that is, having taken the form according to us, that is, the nature. And note how we become partakers of the divine nature, being united to Christ. Note also the things concerning the economy, and who it is that appeared, and what is the breaking of the bread and the distribution.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"Κατ' ἄκρον: Τουτέστι κατ' ἄκρον ἕνωσιν καί τελείαν, καί οὐσιώδη καθ' ὑπόστασιν ἀληθῆ.\n\nἈλωβήτου: Ἀβλαβοῦς.\n\nΧρή γάρ ἡμᾶς: Σημείωσαι τίς ὁ σκοπός τοῦ Χριστιανισμοῦ, § 13. Ὑπ' ὄψιν ἄγων: Περί τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐνταῦθά φησιν οὐ συμβολικῶς, ὅν καί νοητήν ἡμῶν ἔφη ζωήν. Τό δέ 'παντελεῖ', ἐπειδή καί ψυχήν νοεράν καί σῶμα γήϊνον ἀνέλαβε. Καί καλῶς εἶπεν 'ἀσυγχύτῳ ἐνανθρωπήσει'· ἔμεινε γάρ Θεός ἄνθρωπος ὀφθείς, καί ἑκατέρας φύσεως σώζων τά ἰδιώματα· καί σημείωσαι κατά Ἀπολλιναριστῶν.\n\nἘξ ἡμῶν εἰδοποιούμενον: Τουτέστι τό καθ' ἡμᾶς εἶδος, ἤγουν τήν φύσιν λαβόντα, Κοινωνοί Θεοῦ: Σημείωσαι πῶς κοινωνοί θείας φύσεως γινόμεθα, Χριστῷ ἑνούμενοι.\n\n§ 14. Εἰς εὐχαριστίαν: Περί εὐχαριστίας. Μεταδόσεως ἡγεῖται: Κατά κοινοῦ τό ἡγεῖται, ἤγουν προηγεῖται· ὅτι πρῶτον δεῖ τόν ἱερέα μεταλαμβάνειν, καί οὕτω μεταδιδόναι. Οὐκοῦν ἡ μετοχή ἡγεῖται, καί ἡ μετάληφις τοῦ προσκομίσαντος τῆς μυστικῆς διανεμήσεως τῶν λοιπῶν. Ταῖς ἐνθέοις διδασκαλίαις: Ὁποῖον δεῖ τόν ἱερέα εἶναι. Οἱ τολμηρῶς ἀποκεχρημένοι: Ὅ λέγει τοῦτό ἐστιν· ὥσπερ ὁ ἱερεύς μή πρῶτος μεταλαμβάνων τῶν ὑπ' αὐτοῦ προσκομισθέντων, ἀνίερός ἐστιν, οὕτω καί οἱ τολμῶντες διδάσκειν ἄλλους, ( μή πράττοντες ἅ διδάσκουσιν, ἀνίεροί εἰσι· δεῖ γάρ ποιεῖν, καί οὕτω διδάσκειν, κατά τό εἰρημένον ὑπό τοῦ Κυρίου· «ὁ ποιήσας καί διδάξας, οὗτος μέγας κληθέσεται».","english":"At the summit: That is, at the summit of union, both perfect and true in essence according to hypostasis.\n\nOf the uninjured: Of the undamaged.\n\nFor it is necessary for us: Note what the aim of Christianity is. § 13. Bringing under view: Here he speaks of our Lord Jesus Christ not symbolically, whom he also called our intelligible life. And “perfectly,” because he assumed both a rational soul and an earthly body. And well did he say “by an unconfused incarnation”; for he remained God, seen as man, and preserving the properties of each nature; and note this against the Apollinarians.\n\nBeing formed from us: That is, having taken the form according to us, that is, the nature. Partakers of God: Note how we become partakers of the divine nature, being united to Christ.\n\n§ 14. For thanksgiving: Concerning thanksgiving. Of partaking he leads: “He leads” is used in a common sense, that is, he precedes; because the priest must first partake, and thus distribute. Therefore the participation leads, and the partaking of the one who has offered precedes the mystical distribution to the rest. With divine teachings: What sort of man the priest ought to be. Those who have boldly misused: What he says is this: just as the priest who does not first partake of what has been offered by him is unholy, so also those who dare to teach others while not doing what they teach are unholy; for one must do, and thus teach, according to what was said by the Lord: “He who does and teaches, this one will be called great.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"Θεσμοθεσίας: Τοῦ θείου νόμου.\n\nΟὐ τολμητέον: Φοβήθητι πάνυ.\n\nἉρμοστήν: Τουτέστιν ἁρμόδιον. Ἁρμοστήν ἔλεγον οἱ Λακεδαιμόνιοι τόν καθισταμένον ὑπ' αὐτῶν ἄρχοντα τῶν ὑποκειμένων αὐτοῖς πόλεων, παρά τό ἁρμόζειν τούς ἀρχομένους ζῇν κατά τούς νόμους, ὅθεν καί ἁρμοστήρας πάλιν ἐκάλουν Ἀθηναῖοι τούς εἰς τό εὖ ζῇν διατάττοντας, ὡς σαφῶς Πλάτων ὁ κωμικός\n\nδηλοῖ ἐν Πρέσβεσι τῷ δράματι. Καί ἐνταῦθα τοίνυν 'ἁρμοστήν' τόν ἄρχοντα τῆς Ἐκκλησίας ἐπίσκοπον οἰκείως ὠνόμασε.\n\n§ 15. Τῇ γάρ ἱερᾷ: Σημείωσαι τί ἐστι τό, «γεύσασθαι καί ἴδετε». ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Δ' Α'. Οὕτω πρός τό ἕν: Τουτέστι πρός τό νοητόν καί πνευματικόν. Εὐόσμου περιαγωγῆς: Ἀντί τοῦ θυμιάσαντος τοῦ ἐπισκόπου πᾶσαν τήν ἐκκλησίαν.\n\nΒ'. Μελῴδημα: Τό «Ἅγιος» δηλονότι, ἤ καί τό «Ἀλληλούϊα». Καί τήν ἐπ' αὐτῷ: Δι' αὐτοῦ γάρ ἅπαν ἅγιον τελειοῦται. Γ'. § 1. Τοῖς ἱεροῖς: Σημείωσαι ἀληθῶς θεῖον λόγον, ὅτι δεῖ τούς θείους ἄνδρας κεκαλυμμένας ἔχειν ἀπό δόζης κενῆς τάς τῆς ἀρετῆς πράξεις. Ἄγαλμα: Εἰκών.","english":"Of legislation: Of the divine law.\n\nOne must not dare: Fear greatly.\n\nHarmost: That is, fitting. The Lacedaemonians called \"harmost\" the ruler appointed by them over the cities subject to them, from the fact that the governed live in accordance with the laws; whence again the Athenians called \"harmosters\" those who arranged matters for living well, as Plato the comic poet clearly shows in the drama Embassies. And here, therefore, he has fittingly named the bishop, the ruler of the Church, \"harmost.\"\n\n§ 15. For by the sacred: Note what \"taste and see\" is. ON CHAPTER 4.1. Thus toward the one: That is, toward the intelligible and spiritual. Of fragrant diffusion: Instead of the bishop having censed the whole church.\n\n2. Melody: The \"Holy\" evidently, or also the \"Alleluia.\" And the [song] upon it: For through it every holy thing is perfected. 3. § 1. By the sacred: Note truly a divine word, that divine men must keep the deeds of virtue covered from empty glory. Statue: Image.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"( Εἰ θέμις: Εἰ δίκαιον.\n\nἘν τῇ εἰκόνι: Εἰ καί τό ἀπαράλλακτον καί πάντῃ ὅμοιον ἔχει ἡ εἰκών πρός τό ἀρχέτυπον, ἀλλ' ἡ οὐσία, φησί, διάφορος· ἡ μέν γάρ ἄψυχος, τό δέ ἔμψυχον· καί τό μέν ἀληθινόν ζῶον ἔμπνουν, τό δέ τοῦ ζωγράφου ἔργον ἐκ κηροῦ καί χρωμάτων· ἐν τούτῳ τοίνυν τῆς διαφορᾶς θεωρουμένης, ἡ ταυτότης ἐν ἀμφοτέροις τῇ ὁμοιότητι διάφορος.\n\nἼνδαλμα: Ὁμοίωμα.\n\nΕἰκότως: Πρός τό θεῖον κάλλος δηλονότι.\n\nΔρῶσι: Πράττουσιν.\n\nΕἰς τό θεαθῆναι: Σημείωσαι, πῶς ἐκλαμβάνει τό μή δεῖν ἡμῶν τάς εὐποιίας ἐκπομπεύειν.\n\nΕἰσίν εὐωδίας: Τουτέστιν, ὁ Θεός (τοῦτο γάρ ἡ εὐωδία), τό ἀληθῶς καλόν ἀφ' ἑαυτοῦ ποιῶν, εἰς ἅπαντας οὐκ ἐπιστρέφειται, τουτέστιν οὐ φροντίζει κενοδόξως τῶν μή ἀποδεχομένων ἔσθ' ὅτε τάς παρ' αὐτοῦ κρίσεις, οὐδέ ἐπιτηδεύει δόξαν ἔχειν παρά ἀνθρώποις.\n\n§ 2. Ὡς κρυφίων: Πολλάκις ἐν τῷ Περί θείων ὀνομάτων ἐδηλώσαμεν, τί νοητόν καί τί νοερόν. Τοῦτο οὖν καί ἐνταῦθά φησιν, ὅτι τῷ ἐπισκόπῳ, ἁγίῳ ὄντι, ὡς συγγενεῖ τοῦ θείου φωτός ἀποκαλύπτει ὁ Θεός, οὐ δι' ἑτέρου διδασκάλου, ἀλλ' αὐτός αὐτόν φωτίζων, τό μυστήριον τῆς θεωρίας καί τοῦ μύρου· διό αὐτῷ τῷ ἐπισκόπῳ οὐ περίκειται κάλυμμα κατά τοῦ θείου μύρου, ἀλλ' «ἀνακεκαλυμμένῳ προσώπῳ», κατά τόν Ἀπόστολον, θεωρεῖ τά μυστήρια, τοῖς δέ μή τελείοις, χρεία συμβόλων· διό ταῖς πτέρυξι κεκαλυμμένον γίνεται τό ἅγιον μύρον τοῦ Θεοῦ καί τόν λαόν, καί διά τῆς ἑρμηνείας ἀποκαλύπτοντος τά σύμβολα.","english":"If it is lawful: If it is just.\n\nIn the image: Even if the image has an exact and in every way similar likeness to the archetype, nevertheless the essence, he says, is different; for the one is lifeless, the other is ensouled; and the one is a true living being, breathing, while the other is the painter's work of wax and colors. In this, then, since the difference is observed, the identity in both is different in respect of likeness.\n\nImage: Likeness.\n\nFitly: Clearly, in relation to the divine beauty.\n\nThey do: They perform.\n\nTo be seen: Note how he understands that we must not make a public show of our good deeds.\n\nThey are of fragrance: That is, God (for this is the fragrance), doing the truly beautiful from himself, does not turn toward all, that is, he does not concern himself vaingloriously with those who do not at times accept the judgments that come from him, nor does he seek to have glory among men.\n\n§ 2. As of hidden things: We have often indicated in the work On the Divine Names what is intelligible and what is intellectual. This, then, he also says here, that to the bishop, being holy, as one akin to the divine light, God reveals—not through another teacher, but himself illuminating him—the mystery of the vision and of the myrrh; therefore no veil lies over the divine myrrh for the bishop himself, but \"with unveiled face,\" according to the Apostle, he contemplates the mysteries; but for the imperfect there is need of symbols; therefore the holy myrrh of God becomes covered with wings, both for the people and for him who through interpretation unveils the symbols.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"'Θεωρούς' δέ καλεῖ τούς ἐπισκόπους, ἐπειδή καί παρ' Ἕλλησι ( θεωροί ἐκαλοῦντο οἱ προβαλλόμενοι παρά πάντων ἐπερωτᾶν τόν Θεόν περί μελλόντων, καί θυσίας ὑπέρ αὐτῶν προσφέρειν καί ἐξιλεοῦσθαι ὑπέρ αὐτῶν. 'Ἀνομοίους' δέ καλεῖ τούς ἀτελεῖς τοῦ λαοῦ· τοῦτο γάρ αὐτῷ ἔθος. Οὐδέ γάρ ἀποκρύπτεται τούς νοερούς, ἀλλ' ἀφανής ἐστι τοῖς βιβλίοις. Αἰνιγμάτων: Δι' αἰνιγμάτων γάρ καί συμβόλων πρός τήν ἑαυτῶν ἀσθένειαν αὗται αἱ τάξεις φωτίζονται.\n\n§ 3. Τῆς τῶν ἱεραρχικῶν: Τελειοῖ γάρ πάντα τό θεῖον μύρον ἐπιχριόμενον, ὥσπερ ἡ μετάληψις τοῦ ἁγίου σώματος καί αἵματος. Τῶν θείων: Πάντες γάρ εὐωδιαζόμενοι τῆς θείας μυστικῆς εὐωδίας μεταλαμβάνουσιν ἀναλόγως.\n\nἘνεργουμένων: Τῶν δαιμονώντων καί εἰς ἀσέλγειαν τετραμμένων, περί ὧν καί ἐν τῷ πρό τοὑτου κεφαλαίῳ φησι: 'Πτοίαν' δέ λέγει, οἱονεί θόρυβον, φόβον, πτόησιν, ἀπάτην.\n\nΤοῖς δέ εἰς νοῦν: Διά τούς ἐν μετανοίᾳ φησίν. Ἄγουσιν: Εὔτακτος ἀκολουθία καί ἀνάβασις τοῖς ἁγίοις κατάλληλος. Τό ἑνοειδές: Τό ἑνοειδές φησι τό πρός τό ἕν, ἤγουν τόν τό Θεῖον ὁρῶντα αὐτόν νοῦν, ὅν καί ἑνοῦσθαι λέγει πρός αὐτό τό ἕν καί τῆς τούτου ἀποπληροῦσθαι ἑνώσεως.","english":"He calls the bishops \"spectators,\" since among the Greeks too those appointed by all to inquire of God concerning future things, and to offer sacrifices on their behalf and propitiate him on their behalf, were called \"spectators.\" And he calls \"unlike\" the imperfect among the people; for this is his custom. For he does not conceal the intelligible things, but he is obscure in his books. Of enigmas: For through enigmas and symbols these orders are illuminated according to their own weakness.\n\n§ 3. Of the hierarchic: For the divine myron perfects all things when it is applied, just as the partaking of the holy body and blood does. Of the divine: For all, being made fragrant, partake of the divine mystical fragrance proportionally.\n\nOf those being energized: Of the demon-possessed and those turned to licentiousness, concerning whom he also speaks in the chapter before this. And he calls \"panic\" as it were confusion, fear, terror, deceit.\n\nBut to those who are led to mind: He speaks of those in repentance. They lead: An orderly sequence and ascent befitting the saints. The uniform: He calls \"uniform\" that which is toward the one, that is, the mind that sees the Divine itself, which he also says is united to the one itself and is filled with its union.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"§ 4. Τί δέ: Κατ' ἐρώτησιν ἀνάγνωθι τό χωρίον. Εἰ γάρ ἡ τῶν: Ὅτι ἡ αἰσθητή εὐωδία τρέφει τήν αἴσθησιν καί εὐεκτεῖν ποιεῖ. Κριτικοῦ: Κριτικόν φησι τό τῆς ψυχῆς διακριτικόν, ἤτοι τό νοερόν, ὅπερ εἰ μή τῆς ἐπί τό χεῖρον ροπῆς καθαρεύοι, οὐκ ἄν ἐν αἰσθήσει τῆς θείας εὐωδίας γενήσεσθαι λέγει.\n\nὍλβον: Πλοῦτον.\n\nἩδόμενοι: Ἀντί τοῦ εὐωδιαζόμενοι.\n\n§ 5. Τῆς κατά νοῦν: Τό κατά νοῦν, ἐπί ἀγγέλων. Δυοκαιδεκάδι σημαίνεται: Τἰνος τύπος αἱ ιβ' πτέρυγες. Σημείωσαι δέ τό μέγεθος τῶν σεραφίμ.\n\n( Θεολογίαν: «Ἅγιος, ἅγιος, ἅγιος». Κακίας τε ἅμα: Σημείωσαι, ὅτι οὐ μόνον κακίας, ἀλλά καί λήθης ἀμετόχους τάς ἄνω δυνάμεις φησίν ὁ πατήρ.\n\nἘπιστήμην: Καλῶς συνῆψε τῇ ἐπιστήμῃ τήν νόησιν ἡ γάρ ἀκριβής περί ὁτουοῦν κατανόησις ἐπιστήμην τούτου ἐργάζεται. § 6. Τάς μέν οὖν: Τίς ἡ ἰδιότης τῶν σεραφίμ, καί ὅτι ταύτην προεῖπε. Τῶν ὑπερουρανίων: Ἐν τῇ Περί τῆς οὐρανίας ἱεραρχίας πραγματείᾳ φησί. § 7. Τό μέν οὖν: Θεωρία τῶν ἁγίων σεραφίμ. Σημείωσαι ὅλον τό χωρίον, ὅπως ἐκδίδωσιν ἐν αὐτῷ νοεῖν ἡμᾶς τά περί τῶν ἄνω δυνάμεων γεγράμμενα ἐν τοῖς προφήταις.","english":"§ 4. But what about: Read the passage as a question. For if the [passage] \"of those\": That the perceptible fragrance nourishes the sense and makes it vigorous. Of the discerning: He calls \"discerning\" the faculty of the soul that distinguishes, that is, the intellectual, which, if it were not pure of inclination toward the worse, he says would not come to be in perception of the divine fragrance.\n\n\"Olbon\": Wealth.\n\n\"Rejoicing\": In place of \"being perfumed.\"\n\n§ 5. \"Of the things according to the mind\": \"According to the mind\" applies to angels. It is signified by the number twelve: of what are the twelve wings a type. Note also the magnitude of the seraphim.\n\n( \"Theology\": \"Holy, holy, holy.\" And of evil at the same time: Note that the Father says the powers above are without part not only in evil but also in forgetfulness.\n\n\"Knowledge\": Well did he join understanding to knowledge; for the exact comprehension of anything produces knowledge of it. § 6. \"The one therefore\": What is the peculiarity of the seraphim, and that he mentioned this beforehand. \"Of the supercelestial\": He speaks in the treatise On the Celestial Hierarchy. § 7. \"The one therefore\": The contemplation of the holy seraphim. Note the whole passage, how it grants us in it to understand the things written about the powers above in the prophets.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"Ἑξαπλῆν θέσιν: Ἑξαπλῆν θέσιν τό ἕξ εἶναι πτέρυγάς φησι. Πρῶτα καί μέσα: Εἴρηται ἐν τοῖς πρό τούτου, πῶς χρή ἐκδέχεσθαι τάς πρώτας καί μέσας καί τελευταίας δυνάμεις τῶν νοερῶν. Διάπλασιν: Οὐ γάρ ἀληθῆ πτερά ἔχουσι.\n\nΤῶν πτερῶν: Σημείωσαι δέ, πῶς ἔλαβε τά περί τῶν πτερύγων τῶν σεραφίμ, καί ὅτι καθ' ὅλον αὐτά ἵπταντο, μηδέν ἔχοντα ὑφειμένον καί ταπεινόν. § 8. Εἰ δέ τά πρόσωπα: Σημείωσαι ὡραιοτάτην θεωρίαν καί ξένην, διά τί οἱ σεραφίμ τά πρόσωπα καί τούς πόδας καλύπτουσι τοῖς πτεροῖς, τοῖς δέ μέσοις πέτανται.\n\n§ 9. Καί τοῦτο δέ: Ἑρμηνεία τῶν σεραφίμ. § 10. Τῆς οὐσιώδους: Ἐν τῷ Περί τῆς οὐρανίας ἱεραρχίας λόγῳ ἐσαφηνίσθη, τί ἐστιν ἐπί ἀγγέλων οὐσιώδης ἕξις, ἐν ἑβδόμῳ κεφαλαίῳ. α'. Οὐκ ἠγνόησεν: Ὅτι καί οἱ ἅγιοι ἄγγελοι ἴσασιν, ὅτι ὁ ἁγιάζων Ἰησοῦς καί ἡγιάσθη, καί πότε, καί πῶς.\n\nΚατεληλυθότα: Τουτέστιν ἄνθρωπον γενόμενον. ( β'. Πρός τοῦ Πατρός: Τοῦτό φησι διά τό μίαν εἶναι τῆς ἁγίας Τριάδος τήν ἐνέργειαν. Σημείωσαι δέ τήν ἀπαράβλητον ὀρθοδοξίαν τοῦ μεγάλου Διονυσίου, καί πῶς ἐφύλαξε τῆς θεότητος τοῦ Κυρίου Ἰησοῦ, ὡς Θεός, πάντα, καί αὐτός ὡς ἄνθρωπος ἡγιάσθη ὑπό τε τοῦ Πατρός καί ὑφ' ἑαυτοῦ, ἐπεί καί Θεός, καί ὑπό τοῦ ἁγίου Πνεύματος, εἰδυιῶν καί τῶν οὐρανίων τάξεων τήν ἰδίαν ἀρχήν, τουτέστι, τόν αἴτιον αὐτῶν καί τόν δημιουργόν τόν Ἰησοῦν, ὅτι κἄν ἁγιάζηται, ἀλλ’","english":"Sixfold position: He says \"sixfold position\" because there are six wings. First and middle: It has been said in the preceding [comments] how one should understand the first, middle, and last powers of the intellectual beings. Formation: For they do not have real wings.\n\nOf the wings: Note how he took up the matters concerning the wings of the seraphim, and that they flew with them wholly, having nothing slackened and lowly. § 8. But the faces: Note the most beautiful and strange contemplation, why the seraphim cover their faces and feet with their wings, but fly with the middle ones.\n\n§ 9. And this too: An interpretation of the seraphim. § 10. Of the essential: In the discourse On the Heavenly Hierarchy it was clarified what the essential state in angels is, in the seventh chapter. 1. He did not fail to know: That the holy angels also know that Jesus who sanctifies was also sanctified, and when, and how.\n\nHaving come down: That is, having become man. 2. From the Father: He says this because the activity of the Holy Trinity is one. Note the incomparable orthodoxy of the great Dionysius, and how he preserved the divinity of the Lord Jesus—that as God he is all things, and that he himself as man was sanctified by the Father and by himself, since he is also God, and by the Holy Spirit—the heavenly orders also knowing their own origin, that is, Jesus, their cause and creator, that even if he is sanctified, yet","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"οὖν καί οὕτως ἔχει τό κατ' οὐσίαν ἀναλλοίωτον· Θεός γάρ. Σημείωσαι δέ ὅτι τήν οἰκείαν οἶδεν ἀρχήν ἐκ τῆς θεουργίας αὐτοῦ. δ'. Σεραφίμ περιίστησι: Σημείωσαι, διά τί τῷ θείῳ μύρῳ περιίστανται τά ἑξαπτέρυγα. Ἀπαράλλακτον δέ εἶπεν ἤ ὡς πρός τό κατά πάντα τῆς καθ' ἡμᾶς φύσεως ὁμοιωθῆναι ἡμῖν χωρίς ἁμαρτίας, ἤ ὡς μή ὑπομείναντα παραλλαγήν ἤ τροπῆς ἀποσκίασμα κατά τήν θεότητα, ἐν τῷ προσλαβεῖν τό ἀνθρώπινον. Σημείωσαι δέ τήν ὁλικήν ἐνανθρώπησιν, διά τούς ἄνουν αὐτόν λέγοντας. ε'. Τόν ἁγιαζόμενον: Μᾶλλον τότε οὕτως ἐφέρετο ἐν τῇ πρός Ἑβραίους· «ὅ τε γάρ ἁγιάζων καί ὁ ἁγιαζόμενος».\n\nΤό μύρον: Διά τί σταυροειδῶς τό μύρον ἐν τῷ βαπτιστηρίῳ ἐκχεῖται. Ὑπ ' ὄψιν ἄγει: Ἀντί τοῦ φανερῶς κηρύττει. Θεογενεσίας καταδεόμενον: Ἀνέστη γάρ τριήμερος, μή κρατηθείς ὑπό τοῦ θανάτου.\n\nἈκρατήτῳ: Ἀνέστη γάρ τριήμερος μή κρατηθείς. Τούς εἰς τόν θάνατον: Ἔστι γάρ ἀπόκρυφος ἡ αἰτιολογία τοῖς πολλοῖς τοῦ μυστηρίου, διά τί τό εἰς Χριστόν βάπτισμα, ὅτιπερ εἰς τόν θάνατον αὐτοῦ βαπτιζόμεθα.","english":"Therefore it is also thus: the unchangeableness according to essence—for [he is] God. Note that he knows his own beginning from his deification. 4. Seraphim stand around: Note why the six-winged ones stand around the divine myrrh. He said \"without variation\" either as regards being made like us in all things according to our nature apart from sin, or as regards not undergoing variation or a shadow of turning according to the divinity, in his taking on the human nature. Note the whole incarnation, against those who say he is without mind. 5. The one being sanctified: Rather, it was thus rendered in the [letter] to the Hebrews: \"For both the one sanctifying and the one being sanctified.\"\n\nThe myrrh: Why the myrrh is poured out in the baptistery in the shape of a cross. He brings before the eyes: Instead of \"openly proclaims.\" Needing divine generation: For he rose on the third day, not being held by death.\n\nBy the uncontainable: For he rose on the third day, not being held. Those unto death: For the reason of the mystery is hidden from the many—why baptism into Christ, because we are baptized into his death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"( § 11. Ἀνθρωποπρεπῶς. Σημείωσαι καί ἐνταῦθεν, ὁ Χριστός, καί ὡς ἄνθρωπος, δέχεται τό Πνεῦμα τό ἅγιον ἁγιαζόμενος, καί ὡς Θεός, δίδωσιν αὐτό. Σημείωσαι καί τό τῆς οὐσιώδους θεότητος, καί ὅτι ἀναλλοίωτος ἔμεινεν. Ἕξει τό θειότατον: Εἰ, ἐπί τῶν ἀγγέλων οὐσιώδεις ἕξεις ἀκούοντες, οὐ ποιότητας ἔξωθεν κατά συμβεβηκός ἐπιγινομένας νοοῦμεν, ὡς καί πρό ὀλίγου εἴρηται, καί ἐν τῷ Περί τῆς οὐρανίας ἱεραρχίας λόγῳ κεφαλαίῳ ἑβδόμῳ διεσαφήσαμεν, πολλῷ μᾶλλον ἐπί τοῦ καί ὑπέρ οὐσίαν κυρίως ὄντος Θεοῦ τήν ἕξιν οὐ ποιότητα δεξόμεθα, τήν ἐπί τοῖς συνθέτοις συμβαίνουσαν, ἀλλ’ ἕξιν οὐσιώδους θεότητος, τήν φυσικῶς ἔχουσαν ἐξ αὐτῆς τά τῆς ἀγαθότητος ἅπαντα. Τέως δέ σημαίνει, ὅτι καί ἡ θεότης οὐκ αὐτοουσία ἐστί τοῦ Θεοῦ, ἀλλά τῆς οὐσίας δόξα. § 12. Θυσιαστηρίου: Ὅτι καί τό θυσιαστήριον μύρῳ τελειοῦται, καί διά τί. Θυσιαστήριον Ἰησοῦς: Ὅτι Ἰησοῦς ἐστι τό θυσιαστήριον· καί σημείωσαι τό μέγεθος καί τό ὕψος τοῦ τοιούτου θυσιαστηρίου, ὅπερ ἐστίν ὁ Χριστός. Μυστικῶς ὁλοκαυτούμενοι: Τό τέλος αἰνίττεται τοῦ πεντηκοστοῦ ψαλμοῦ. Μύρου τελετήν: Ὅτι μύρου τελετή ἐκλήθη, καί διά τί. Θεουργικῶς ἅπαντα: Ὅ φησι τοῦτό ἐστι· Πάσης θείας θεοφανείας καί ἐργασίας διά συμβόλων δεικνυμένης, ἀκόλουθον τοῦ ἀλληλούϊα τοῦ τῶν προφητῶν μέλους τό σύμβολον, θεώρησαι τί δηλοῖ.","english":"§ 11. In a manner befitting a human being. Note also from this that Christ, both as man receives the Holy Spirit being sanctified, and as God gives it. Note also the matter of essential divinity, and that he remained unchangeable. He will have the most divine habit: If, in the case of the angels, when we hear of essential habits, we do not understand them as qualities coming upon them from outside by accident, as was also said a little before, and as we made clear in the seventh chapter of the discourse On the Heavenly Hierarchy, much more in the case of God, who is properly being even beyond essence, shall we receive the habit not as a quality, which occurs in composite things, but as a habit of essential divinity, which naturally has from itself all the things of goodness. For the present it indicates that divinity is not the very essence of God, but the glory of the essence. § 12. Of the altar: That the altar also is perfected with myrrh, and why. The altar is Jesus: That Jesus is the altar; and note the magnitude and height of such an altar, which is Christ. Being wholly burnt mystically: He hints at the end of the fiftieth psalm. Consecration of myrrh: That it was called a consecration of myrrh, and why. All things in a divinely wrought manner: What he says is this: Since every divine manifestation and operation is shown through symbols, it follows that the symbol of the prophets' song, the alleluia, should be contemplated as to what it signifies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"Φασίν οἱ τά Ἑβραίων: Σημείωσαι κατά Ἀκεφάλων. Θεοφανείας: Ποῖος λέγεται ψαλμός, καί δῆλον ὅτι εἷς τῶν ἐπιγεγραμμένων «Ἀλληλούϊα».\n\nΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Ε' § 1. Ἀποκληρώσεις: Ἀποκληρώσεις ταύτας καλεῖ διά τό ( ἑκάστην τάξιν ἱερατικήν ἀφωρισμένως ἔχειν ἱερατείας ὑπηρεσίας, οἷον ἀποκεκληρωμένας αὐτῇ, ἅς ὑπερβῆναι οὐ δύναται· δῆλον γάρ ἐστι τό ἔργον τοῦ διακόνου καί τῶν ἄλλων ὁμοίως. Δυνάμεις δέ καί ἐνεργείας ἐν τούτοις, ἔστι μέν λαβεῖν ἐφ' ἑνός νοήματος, τό αὐτό δηλούντων· τήν γάρ τοῦ καθαίρειν καί φωτίζειν διδασκαλικῶς δύναμιν ἔχειν λέγονται οἱ ταῦτα ἐνεργεῖν ἀφιέμενοι· ἔστι δέ καί ἑτέρως διαστείλασθαι, ὡς δυνάμεις μέν λαβεῖν τάς πνευματικάς δωρεάς καί ἀξίας, ἐνεργείας\n\nδέ τάς λειτουργίας· τάς γάρ τελειώσεις, πρόδηλον, ὡς ἐπί τῶν καταστάσεων, ἤγουν χειροτονιῶν ἐκληψόμεθα.\n\nΚαί τήν μέν: Ἑξῆς σαφηνίζει, τίς τε ἡ τριαδική διαίρεσις, καί τίς ἡ τριάς τῶν ὑπερβεβηκυιῶν τάξεων, περί ὧν καί προεξέθετο ἐν τῷ πρώτῳ κεφαλαίῳ τοῦ παρόντος λόγου. Καί σημείωσαι ὅτι ἐπί τῆς ἐκκλησιαστικῆς ἱεραρχίας τριαδική διαίρεσίς ἐστι, καί ὁποία.","english":"Those of the Hebrews say: Note against the Headless. Of Theophany: What psalm is meant, and it is clear that it is one of those inscribed \"Alleluia.\"\n\nON CHAPTER 5 § 1. Allotments: He calls these allotments because each priestly order has its own priestly services assigned to it, allotted, as it were, to it, which it cannot overstep; for the work of the deacon and of the others likewise is clear. Powers and energies in these matters: it is possible to take them in one sense, since they signify the same thing; for those who are permitted to perform these things are said to have the power of purifying and illuminating in a teaching manner. But it is also possible to distinguish them in another way, so that powers are the spiritual gifts and dignities, while energies are the ministries; for the perfections, it is evident, we shall understand as applying to the ordinations, that is, the laying on of hands.\n\nAnd the one: He clarifies in sequence what the triadic division is, and what the triad of the transcendent orders is, about which he also set forth earlier in the first chapter of the present discourse. And note that in the ecclesiastical hierarchy there is a triadic division, and of what sort.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"Ἡ καθ' ἡμᾶς ἱερά παράδοσις διαιρεῖται εἰς μυστήριον· τοῦτο γάρ ἡ τελετή, εἰς μὑστην, εἰς μυουμένους.\n\n§ 2. Ἡ μέν ἁγιωτάτη: Τίς ἡ ἐν οὐρανοῖς ἱεραρχία, καί ὅτι τελετή ἐστι τῆς οὐρανίας ἱεραρχίας ἡ τοῦ Θεοῦ κατά δύναμιν γνῶσις καί ἕξις. Μῦσται δέ ταύτης αἱ περί Θεόν πρῶται τάξεις, τελούμενοι δέ αἱ μετ' αὐτάς παρ' αὐτῶν μυούμενοι καί διδασκόμενοι τάξεις.\n\nΜετ' ἐκείνην: Τίς ἡ κατά τούς δύο λαούς ἱεραρχία. Τήν κατά νόμον: Περί τῆς κατά νόμον ἱεραρχίας. Οὐκ εὐδιάκριτον: Σημείωσαι, ὅτι οὐκ εὔληπτον λέγει καί εὐδιάκριτον τήν τῶν νομικῶν διατάξεων θεωρίαν καί ἀλληγορίαν. Ταύτῃ δέ τῇ κατά νόμον: Τίς ἡ τελετή τῶν ἐν νόμῳ. ( Μύστου καί ἡγεμόνος: Μωσέως δηλαδή. Ἱερογραφῶν τήν: Κατά τό εἰρημένον· «ὅρα, ποιήσεις πάντα κατά τόν τύπον τόν δειχθέντα σοι ἐν τῷ ὄρει».\n\nΤήν τελειοτέραν: Περί τῆς νέας ἱεραρχίας τῆς ἐν Ἐκκλησίᾳ λέγει, ὅτι κλήρωσίς ἐστι τῶν κατά νόμον. Ταῦτα δέ ὁ Ἀπόστολος ἐν τῇ πρός Ἑβραίους φησί, καί ὁ Κύριος· «οὐκ ἦλθον καταλῦσαι τόν νόμον, ἀλλά πληρῶσαι». Τῇ μεσότητι: Σημείωσαι, πῶς μέση ἐστίν οὐρανίας ἱεραρχίας, καί τῆς νομικῆς ἡ ἐκκλησιαστική ἱεραρχία, καί πῶς ταῖς δύο κοινωνεῖ, τῇ μέν τῷ πνεύματι, τῇ δέ τῷ γράμματι, τουτέστι τοῖς συμβόλοις.","english":"Our sacred tradition is divided into mystery; for this is the rite of initiation, into the initiate, and into those being initiated.\n\n§ 2. The most holy: What the hierarchy in the heavens is, and that the knowledge and possession of God according to capacity is the initiation of the heavenly hierarchy. And its initiates are the first orders around God, while those being perfected are the orders after them, being initiated and taught by them.\n\nAfter that: What the hierarchy according to the two peoples is. The one according to the law: Concerning the hierarchy according to the law. Not easily distinguished: Note that he says the contemplation and allegory of the legal ordinances is not easy to grasp and not easily distinguished. And by this according to the law: What the initiation of those under the law is. (Of the initiate and leader: that is, of Moses. Writing sacredly the: According to what was said: \"See, you shall make all things according to the pattern shown to you on the mountain.\"\n\nThe more perfect: He speaks concerning the new hierarchy in the Church, that it is an allotment of those according to the law. And the Apostle says these things in the letter to the Hebrews, and the Lord: \"I did not come to abolish the law, but to fulfill it.\" By the middle position: Note how the ecclesiastical hierarchy is middle between the heavenly hierarchy and the legal one, and how it shares in both, in the one by the spirit, and in the other by the letter, that is, by the symbols.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"Τό τρισσόν: Πῶς ἡ εἰς τρία διαίρεσις τῶν τάξεων, Θεοειδεῖς τῶν ἱερῶν: Τουτέστιν, εἰς ἱεράν γνῶσιν, καί διδασκάλους, καί διδασκομένους.\n\nΤῶν καθ' ἡμᾶς: Τῶν ἀγγέλων.\n\nΔιαιρεῖται ἡ τῶν τελετῶν ἱερουργία εἰς κάθαρσιν, μύησιν, τελειωσιν.\n\nἩ τῶν ἱερουργῶν διακόσμησις εἰς κάθαρσιν εἰς φωταγωγίαν εἰς τελείωσιν τῶν ἀτελέστων, τῶν καθαρθέντων, τῶν φωτισθέντων.\n\nἩ τῶν τελουμένων δύναμις εἰς καθαιρομένους, εἰς φωτιζομένους, εἰς τελειουμένους.\n\n§ 3. Δύναμιν τήν ἱεράν: Ἐν τούτοις σκόπησον εὐκρινῶς δεικνυμένην τήν τριαδικήν τῆς ἱεραρχίας διαίρεσιν.\n\nἩ δέ τῶν ἱερουργῶν: Περί τῶν τελούντων.\n\nἈποκαθαίρει: Τί ἐστιν ἀποκαθαίρειν, καί τί τό φωτίζειν, καί τί τό τελειοῦν, εἶπεν ἐν τῷ Περί τῆς ἐν οὐρανοῖς ἱεραρχίας κεφαλαίῳ γ' περί τό τέλος, καί ὧδε προϊόν ἐρεῖ· αὕτη δέ ἡ τριάς.\n\n( Τελειώσεσιν: Πρώτην τό καθαίρειν τούς ἀτελέστους, μέσην καθ' ἥν ἄλλους μυοῦσιν, ἐσχάτην δέ τό τελειωθῆναι μόνον. Ἡ πρώτη μέν: Ἀντί τοῦ ἡ τριάς τῶν ὑποβεβηκυιῶν τάξεων. Ἡ τρισσή: Τίς ἡ τρισσή δύναμις τῶν ἱερέων. Συνάξεως: Ἀπό κοινοῦ τό, ἀποδειχθείσης.","english":"The threefold: How the division into three of the orders, the Godlike of the sacred: That is, into sacred knowledge, and teachers, and those being taught.\n\nOf those among us: Of the angels.\n\nThe sacred rite of the mysteries is divided into purification, initiation, and perfection.\n\nThe ordering of the sacred ministers into purification, into illumination, into perfection of the uninitiated, of those purified, of those enlightened.\n\nThe power of those being initiated into those being purified, into those being enlightened, into those being perfected.\n\n§ 3. The sacred power: In these things observe clearly the threefold division of the hierarchy being shown.\n\nAnd that of the sacred ministers: Concerning those who perform the rites.\n\nIt purifies: What purifying is, and what illuminating is, and what perfecting is, he has said in the third chapter of On the Celestial Hierarchy, near the end, and proceeding here he will say: this threefold.\n\n(Perfections: The first is purifying the uninitiated, the middle is that by which they initiate others, and the last is being perfected only. The first: Instead of the threefold of the subordinate orders. The threefold: What is the threefold power of the priests. Of the assembly: In common, that, when it has been demonstrated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"Νῦν δέ τήν: Ἐκ γάρ τῶν θείων Γραφῶν καθαιρόμεθα καί ἐλλαμπόμεθα πρός τήν ἱεράν θεογενεσίαν· ἐκ τῆς συνάξεως δέ καί τῆς τοῦ μύρου τελετῆς ἐπιστημόνως τελειούμεθα. Σημείωσαι καί ἐνταῦθα ὁμοίως δηλουμένην τήν τριαδικήν διαίρεσιν. Διαιρεῖται ἡ ἱερατική διακόσμησις εἰς καθαρτικήν, φωτιστικήν, τελειωτικήν.\n\n§ 4. Ἤ οὑχί καί τάς αἰσθητάς: Ὡς ἐπί τῆς ὑέλου δεχομένης τόν ἥλιον, ὅπερ καί ἀνωτέρω εἶπε· καί οἷον ἐπί τοῦ πυρός ἤ τοῦ φωτός ἔστιν ἰδεῖν, τοῦ μέν διά τῶν ἀραιῶν καί διαφανῶν σωμάτων καταλάμποντος καί τά παχύτερα καί ἀλαμπῆ, τοῦ δέ πυρός διά τῆς εὐκαταπρήστου ὕλης καί τάς ἀνεπιτηδείους πρός μετουσίαν αὐτοῦ ἐκπυροῦντος φύσεις.\n\nἘλλάμπει: Ἡ ἐνέργεια τοῦ ἱεράρχου δηλονότι. Τούτων οὖν ἐστι: Κατά κοινοῦ ληπτέον τό ἐστί· προσυπακούεται γάρ ἐπί ὅλων τῶν ἐν τῷ τόπῳ.\n\nΘεοπτικῶν, τό τοῖς: Σημείωσαι, ὅτι θεοπτικῶς ὁ ἱεράρχης πρῶτον ἐλλάμπεται, εἶτα μεταδίδωσι τοῖς ὑπ' αὐτόν, εἶτα τελειοῖ τούτοις, οἷς μεταδίδωσι τῆς ἐλλάμψεως.","english":"Now this: For from the divine Scriptures we are purified and illuminated toward the sacred divine birth; and from the assembly and the rite of the myron we are perfected knowingly. Note here likewise the threefold division being made clear. The hierarchical order is divided into purifying, illuminating, and perfecting.\n\n§ 4. Or is it not also the perceptible things: As in the case of glass receiving the sun, which he also mentioned above; and as one may see in the case of fire or light, the one illuminating through the rare and transparent bodies even the denser and non-luminous things, and the fire through easily combustible matter burning up even natures unsuited for participation in it.\n\nIt illuminates: The activity of the hierarch, clearly. Of these, then, it is: The \"it is\" must be understood as common; for it is supplied by implication in all the [terms] in the passage.\n\nOf the God-seeing, the to those: Note that the hierarch is first illuminated in a God-seeing manner, then imparts to those under him, then perfects those to whom he imparts the illumination.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"§ 5. Πρώτη μέν ἐστι. Σημειωτέον, πῶς ἡ αὐτή πρώτη καί ἐσχάτη τάξις. Ἡ δέ τῆς ἱεραρχικῆς: Περί τῆς τῶν τάξεων δυνάμεως. Οὕτω δέ χρή νοῆσαι τά προκείμενα, ὅτι πάντα μέν τά ἱερατικῶς τελούμενα εἰς τόν ἱεράρχην τήν ἀναφοράν ἔχει, ὡς αὐτοῦ διά τῶν ὑπ' αὐτοῦ ταγμάτων ταῦτα ἐνεργοῦντος, οἷς καί παρέσχε ( τήν δύναμιν τοῦ ταῦτα ἐνεργεῖν, ὅμως ἐν ἐξαιρέτῳ τῷ ἱεράρχῃ πρός αὐτουργίαν, καί οὐ διά τῆς ἑτέρων ὑπουργίας ἀποκεκλήρωται ὁ τοῦ μύρου ἁγιασμός καί ἡ τοῦ θυσιαστηρίου καθιέρωσις καί ἡ τῶν ἱερατικῶν χειροτονία, ἅτινα καί τελεσιουργούς εἰκόνας τῆς θείας δυνάμεως ἀπεκάλεσεν· ὁλότητα δέ φησι πάσας τάς τάξεις, ὡς εὐθύς ἐπεξηγεῖται.\n\nΑὗται δέ εἰσι: Τουτέστιν αἱ τελειοῦσαι τόν ἅγιον ἄρτον εἰς σῶμα Χριστοῦ, καί τό ποτήριον εἰς ἅγιον αἷμα, καί τό ὕδωρ εἰς ἁγίαν κάθαρσιν, καί τόν ἀφώτιστον εἰς υἱοθεσίαν, καί πάντα τά λοιπά ὁμοίως.\n\nΕἰ γάρ καί πρός τῶν ἱερῶν: Σημείωσαι, ὅτι καί ἁγιάσαι καί τελειῶσαι τό μύρον οὐκ ἔστι πρεσβυτέρων, οὕς καί ἱερεῖς καλεῖ, ἀλλ’ οὔτε θυσιαστήριον τελειῶσαι, ἵνα καί προσενέγκῃ ἐπ' αὐτοῦ, οὔτε μήν χειροτονῆσαι. Ταῦτα γάρ μόνος ὁ ἱεράρχης ποιεῖ, ὧν ἐκτός ὁ πρεσβύτερος, οὔτε βαπτίσει, οὔτε προσοίσει, ἀλλ’ εἰς τά προτελεσθέντα ὑπό τοῦ ἐπισκόπου ἱερουργήσει. Ἁγιστείαν: Ἤτοι χειροτονίαν.","english":"§ 5. The first, then, is this. It must be noted how the same order is both first and last. And that of the hierarchic order: On the power of the orders. But the things set before us must be understood thus: that all things performed in a hierarchic manner have their reference to the hierarch, as he himself effects them through the orders under him, to which he also granted the power to effect them; nevertheless, the sanctification of the myron and the consecration of the altar and the ordination of the priestly orders are allotted to the hierarch alone for his own personal working, and not through the ministry of others—things which he also called perfective images of the divine power. And he says wholeness of all the orders, as he explains immediately.\n\nAnd these are: namely, those that perfect the holy bread into the body of Christ, and the cup into the holy blood, and the water into holy purification, and the unilluminated into adoption as sons, and all the rest likewise.\n\nFor even if by the sacred: Note that to sanctify and to perfect the myron is not for the presbyters, whom he also calls priests, nor to perfect an altar, so as to offer upon it, nor indeed to ordain. For the hierarch alone does these things; apart from them the presbyter neither baptizes nor offers, but performs the sacred rites upon the things pre-perfected by the bishop. Sanctification: that is, ordination.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"Ἑνιαίως: Μονομερῶς.\n\nΤάς ἐπιστήμας: Ὅτι ἡ διδασκαλική τῶν μυστηρίων δύναμις τοῖς ἱεράρχαις ἁρμόζει.\n\n§ 6. Ἡ δέ τῶν ἱερέων: Τίς ἡ τῶν ἱερέων τάξις, ἤγουν τῶν πρεσβυτέρων. Αὐτή δρᾷ: Ἡ τῶν ἱερέων τάξις δηλονότι.\n\nἩ δέ τῶν λειτουργῶν: Τίς ἡ τῶν λειτουργῶν τάξις, τουτέστι τῶν διακόνων. Ἀποκαθαίρει: Πῶς ἀποκαθαίρουσιν οἱ διάκονοι. Ὅθεν ἐπί τῆς ἱερᾶς: Θεωρία τῆς καθάρσεως. Σημείωσαι δέ, ὅτι τῶν διακόνων ἐστί τό ἀποδύειν καί ὑπολύειν τούς βαπτιζομένους, καί πρός δυσμάς ἱστᾷν, καί αὖθις πρός ἀνατολήν μετάγειν.\n\n( Διό καί ταῖς ἱεραῖς: Σημείωσαι, ὅτι οἱ διάκονοι τότε τάς θύρας εἶχον, νῦν δέ οἱ ὑποδιάκονοι·\n\n§ 7. Δέδεικται τοίνυν: Ἀνακεφαλαίωσις.\n\nΔηλαδή τῆς ἱεραρχικῆς: Ὅτι ὁ ἐπίσκοπος καί τά τῶν ὑφειμένων ποιεῖ, καί οἱ πρῶτοι τά τῶν δευτέρων καί τῶν μετ' αὐτούς ποιοῦσιν οὐκ ἀνάπαλιν δέ, οἱ δεύτεροι τά τῶν πρώτων.\n\nἘγχειρεῖν ἀλαζονείαν: Ὅτι ἕκαστον χρή μή κατατολμᾷν τῶν μειζόνων. Εἰκόνες αἱ ἱερατικαί: Τίνος τύποι αἱ ἱερατικαί τάξεις, τά παρά τοῦ Θεοῦ περί τούς ἀνθρώπους ἐνεργοῦσαι.","english":"In summary: In a single manner.\n\nThe sciences: That the didactic power of the mysteries belongs to the hierarchs.\n\n§ 6. But that of the priests: What is the order of the priests, that is, of the presbyters. It acts: The order of the priests, evidently.\n\nBut that of the ministers: What is the order of the ministers, that is, of the deacons. It purifies: How the deacons purify. Whence in the sacred: Contemplation of purification. Note also that it belongs to the deacons to strip and unshoe those being baptized, and to station them facing west, and again to lead them toward the east.\n\n(Therefore also in the sacred: Note that the deacons then had charge of the doors, but now the subdeacons do;\n\n§ 7. It has been shown, then: A recapitulation.\n\nThat is, of the hierarchic: That the bishop also performs the functions of those below him, and the first perform the functions of the second and of those after them, but not the reverse—the second do not perform the functions of the first.\n\nTo attempt arrogance: That each one must not presumptuously reach for greater things. The priestly images: Of what the priestly orders are types, as they work among men the things that come from God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"Ἐπειδή γάρ: Περί τῶν οὐρανίων τάξεων, πῶς ὑπό Θεοῦ ἱερουργοῦνται. Β'. Ὁ μέν ἱεράρχης: Χειροτονία ἐπισκόπου, πρεσβυτέρου καί διακόνου. Ἄμφω τώ πόδε: Νῦν ἑτέρως ἐπιτελεῖται.\n\nἝνα τῶν ποδῶν: Ἄδηλον δέ ποῖον πόδα φησί. Καθ' ἕκαστον: Σημείωσαι, ὅτι χρή πάντας τούς ἐν τῷ ἱερατείῳ τόν χειροτονούμενον ἀσπάζεσθαι.\n\nΓ'. § 1. Ἀνάρρησις ἱερά. Ἀνάρρησις οἰονεί κήρυξις ἐξ ὀνόματος· σφραγίζων γάρ αὐτόν ὁ χειροτονῶν ἀρχιερεύς, ἐξ ὀνόματος φάσκει· 'Σφραγίζεται ὁ δεῖνα ἀπό πρεσβυτέρου εἰς ἐπίσκοπον ἐν ὀνόματι Πατρός καί Υἱοῦ καί ἁγίου Πνεύματος’· ὁμοίως καί ἐπί πρεσβυτέρου καί διακόνου. Ὑπόπτωσις: Ὑπόπτωσις ἡ γονυκλισία, ἀνάρρησις δέ, ὅπερ νῦν καλοῦσιν ἐπικήρυξιν ἤ ἀνακήρυξιν.\n\nἩ ἀνάρρησις: Ἡ ἐπί τῶν χειροτονιῶν ἀνακήρυξις, οἷον ἐπί τῆς τοῦ ἐπισκόπου· 'Ὑπέρ τοῦ ἁγίου πατρός ἐπισκόπου τοῦδε'. Ἐπί δέ πρεσβυτέρου· 'Ὑπέρ τοῦδε πρεσβυτέρου'. Ἐπί ( δέ διακόνου· 'Ὑπέρ τοῦ ἀδελφοῦ ἡμῶν τοῦδε διακόνου'. Τόδε ἀνάρρησίν φησιν ὅταν ἐν αὐτῷ τῷ χειροτονεῖν κηρύττῃ· 'Τόν χειροτονούμενον ἡ θεία χάρις προχειρίζεται τόνδε εἰς τόνδε'. § 2. Ἡ μέν οὖν: Θεωρία.","english":"Since: On the heavenly orders, how they are served as priests by God. 2. The hierarch: The ordination of a bishop, presbyter, and deacon. Both feet: Now it is performed differently.\n\nOne of the feet: It is unclear which foot he means. According to each: Note that all those in the priesthood ought to greet the one being ordained.\n\n3. § 1. Sacred proclamation. Proclamation is, as it were, a declaration by name; for the high priest who ordains him, sealing him, says by name: 'So-and-so is sealed from presbyter to bishop in the name of the Father and of the Son and of the Holy Spirit'; likewise also for a presbyter and a deacon. Subordination: Subordination is the kneeling, and proclamation is what they now call public announcement or heralding.\n\nThe proclamation: The heralding at ordinations, for example at that of the bishop: 'For the holy father bishop so-and-so.' And at that of a presbyter: 'For this presbyter so-and-so.' And at that of a deacon: 'For our brother, this deacon so-and-so.' He calls proclamation this: when in the very act of ordaining he declares: 'The divine grace appoints the one being ordained, so-and-so, to such-and-such.' § 2. The one indeed: Contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"§ 4. Εἰς τήν ἀνδρικήν. Σημείωσαι τήν ἀνδρικήν ζωήν τοῦ Ἰησοῦ καί θεαρχικήν ἀναμαρτησίαν.\n\nἈνάρρησιν: Τίς ἡ ἀνάρρησις.\n\n§ 5. Οὐδέ ἀδελφόν: Ὡραῖον καί πάνυ ἀναγκαῖον καί ἀσφαλές, ὅτι οὐδέ ἀδελφόν χωρίς Θεοῦ ἐποίει τις.\n\nἹεροτελεστής: Ὡς ἄνθρωπος, καί ἀρχιερεύς γένονεν ὁ Χριστός. Σημείωσαι τοῦτο κατά Ἀκεφάλων καί Νεστοριανῶν.\n\nΔιό καί αὐτός. Σημείωσαι πότε ἐχειροτονήθησαν ἱερεῖς οἱ μαθηταί, καί ὅτι Ἰησοῦς, καίτοι Θεός ὤν, αὐτός οὐκ ἐχειροτόνησεν, ἀλλ' ἐπηγγείλατο πέμπειν ἀπό τοῦ Πατρός τό Πνεῦμα τό ἅγιον, ὅτε ὡς πύριναι γλῶσσαι ἐφάνησαν αὐτοῖς. Τελετάρχην: Τόν Κύριον κατά τήν θεότητα καλεῖ. Ὁ τῶν μαθητῶν: Ὁ ἅγιος Πέτρος δηλονότι μετά τῶν λοιπῶν, ὅτε τόν Ματθίαν προὐχειρίσατο εἰς ἀπόστολον.\n\nΠερί δέ τοῦ Θεοῦ. Σημείωσαι τί φησι περί τοῦ κλήρου τοῦ πεσόντος ἐπί Ματθίαν, καί τί νοεῖ τοῦτον.\n\nΔοκεῖ γάρ μοι τά λόγια: Τό ἐν ταῖς Πράξεσι τῶν ἀποστόλων λόγιον περί τούτων ἐν μέν ἐνίοις βιβλίοις εὗρον οὕτως ἔχον· «καί ἔδωκαν κλήρους αὐτοῖς», ἐν δέ τισι, «καί ἔδωκαν κλήρους αὐτῶν». Τό μέν οὖν αὐτοῖς συναγωνίζεται τῷ νῦν εἰρημένῳ ὑπό τοῦ θείου Διονυσίου, ὡς τοῦ κλήρου σύμβολόν τι δηλοῦντος, ἐξ ἀποκαλύψεως ἴσως ἤ ἐνεργήματος τοῦ ἁγίου Πνεύματος, πίπτοντος ἐπί τόν κληρούμενον· ὅθεν καί περί τοῦ Ἰσκαριώτου φησίν ὁ μέγιστος Πέτρος, ὅτι, «ἔλαχε σύν ἡμῖν τόν ( κλῆρον τῆς διακονίας ταύτης», καίτοι συνήθης ἡμῖν κλῆρος οὐκ ἦν ἐπί τῶν ἀποστόλων γεγονώς ὑπέρ Κυρίου τοῦ ἐκλεξαμένου αὐτούς. § 7. Ὁ δέ ἱεράρχης: Περί τοῦ ἐπισκόπου, διά τί ἐπιτίθεται μόνῳ αὐτῷ τά ἅγια Εὐαγγέλια.","english":"§ 4. On the manly [life]. Note the manly life of Jesus and the divine, sinless perfection.\n\nProclamation: What is the proclamation.\n\n§ 5. Nor a brother: Beautiful and altogether necessary and safe, that no one did even a brother without God.\n\nHierarch: As man, Christ also became high priest. Note this against the Acephali and the Nestorians.\n\nTherefore he himself. Note when the disciples were ordained priests, and that Jesus, although being God, did not himself ordain, but promised to send the Holy Spirit from the Father, when as tongues of fire they appeared to them. Ruler of the rites: He calls the Lord [this] according to divinity. Of the disciples: The holy Peter, clearly with the others, when he appointed Matthias as an apostle.\n\nBut concerning God. Note what he says about the lot that fell on Matthias, and what he understands this to mean.\n\nFor it seems to me the saying: The saying in the Acts of the apostles concerning these things I found in some books thus: \"and they gave lots to them,\" but in some, \"and they gave their lots.\" The \"to them\" therefore supports what is now said by the divine Dionysius, as indicating some symbol of the lot, from revelation perhaps or the working of the Holy Spirit, falling upon the one chosen by lot; whence also the great Peter says concerning the Iscariot, that \"he obtained with us the lot of this ministry,\" although the customary lot had not occurred among the apostles for the Lord who chose them. § 7. But the hierarch: Concerning the bishop, why the holy Gospels are placed upon him alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"Θεουργίας, θεοφανείας: Προσυπακουστέον τό 'ὑπάρχοντα'· κατά παράλειψιν γάρ τοῦ ρήματος πολλάκις ἡ σύνταξις. Σημείωσαι δέ πόσων μεταλαμβάνει ὁ ἐπισκοπος θείων πλεονεκτημάτων.\n\nἹερολογιῶν: Τουτέστιν ἑρμηνειῶν.\n\nΤοῖς δέ ἱερεῦσι: Περί πρεσβυτέρων.\n\nἩ μέν οὖν κλίσις: Τί ἡ κλίσις δηλοῖ.\n\n§ 8. Αἱ τρεῖς τῶν ἱεροτελεστῶν: Τουτέστιν ἱεραρχῶν, ἱερέων, καί λειτουργῶν. Ταῖς τρισί τῶν τελουμένων: Τουτέστι τῶν καθαιρομένων, τῶν φωτιζομένων, καί τῶν θεωρητικῶς τελουμένων.\n\nἩ λειτουργική τάξις: Περί διακόνου ἕνα πόδα κλίνοντος. Οἱ δέ ἱερεῖς: Τί τό τούς δύο πόδας κλίνειν τούς πρεσβυτέρους. Ἄμφω τώ πόδε: Τί τό τούς δύο πόδας κλίνειν τον ἱεράρχην, καί διά τί αἱ Γραφαί ἐπιτίθενται τῇ κεφαλῇ αὐτοῦ.\n\nΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ ' Α'. Τριάδα τῶν τελουμένων: Ὅτι τρεῖς αἱ τελούμεναι τάξεις. § 1. Λέγομεν τοίνυν: Τίνες οἱ καθαιρόμενοι, καί πῶς. Ἀποδιαστελλόμενοι πληθύες: Τουτέστιν οἱ κατηχούμενοι, οἱ ἐν μετανοίᾳ, καί ἐνοχλούμενοι. Διαφοράν δέ εἰσηγεῖται τῶν ἐν μετανοίᾳ ἐν τοῖς ἑξῆς. Τῆς δέ, ὡς: Τῶν ἐν μετανοίᾳ μετά τό βάπτισμα ἁμαρτανόντων. ( Τῆς δέ, ὡς ἔτι: Τῶν χειμαζομένων καί ἐνεργουμένων. Τῆς δέ, ὡς ἔτι πρός: Τῶν ἀπό αἱρέσεων ἤ ἀσελγειῶν. Τῆς δέ, ὡς μεταχθείσης: Τῶν μή τελείως ἐξ ἀσελγείας ἐπιστρεψάντων εἰς ἁγιασμόν ἤ τῶν κατηχουμένων.","english":"Of divine working, of divine appearing: The word \"existing things\" must be understood beforehand; for the construction often omits the verb. Note of how many divine privileges the bishop partakes.\n\nOf sacred discourses: That is, of interpretations.\n\nBut to the priests: Concerning presbyters.\n\nThe inclination, then: What the inclination signifies.\n\n§ 8. The three of the sacred rites: That is, of hierarchs, priests, and ministers. By the three of those being initiated: That is, of those being purified, those being enlightened, and those being initiated in the contemplative way.\n\nThe liturgical order: Concerning the deacon bending one foot. But the priests: What it means that the presbyters bend two feet. Both feet: What it means that the hierarch bends two feet, and why the Scriptures are placed upon his head.\n\nOn Chapter 1. The triad of those being initiated: That there are three orders of those being initiated. § 1. We say, then: Who are those being purified, and how. The multitudes standing apart: That is, the catechumens, those in repentance, and those troubled. And he introduces a distinction of those in repentance in what follows. But of those, as: Of those who sin after baptism. (But of those, as still: Of those storm-tossed and energized. But of those, as still toward: Of those from heresies or licentiousness. But of those, as having been brought over: Of those who have not completely turned from licentiousness to sanctification, or of the catechumens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"§ 2. Μέση δέ τάξις: Ὁ πιστός λαός.\n\nἩ καθαρθεῖσα πάσης: Τήν πᾶσαν κάθαρσιν τοῦ λαοῦ. Αἱ καθαιρόμεναι τάξεις διαιροῦνται.\n\nΕἰς τούς ἐκβαλλομένους τῶν ἱερῶν, Εἰς τόν πιστόν λαόν, Εἰς μοναχούς, ἤτοι θεραπευτάς.\n\nΤήν τοῦ ἱεροῦ λαοῦ: Σημείωσαι ὅτι μέσην τάξιν τόν ἱερόν λαόν ἀποκαλεῖ, ἤγουν τούς ἐν λαϊκῷ τάγματι τό ὁλόκληρον, ἤτοι τό ἀνεπιτίμητον ἔχοντας· τούς δέ μοναχούς, ἤτοι τούς θεραπευτάς, τήν πασῶν ὑψηλοτέραν. § 3. Ἡ τῶν μοναχῶν: Μέτρα μοναχικῆς καταστάσεως. Οἱ μέν, θεραπευτάς: Διά τί οἱ μοναχοί θεραπευταί ἐκλήθησαν. Καί ἑνιαίας: Τί μονάς ἀμέριστος καί ἑνιαία ζωή. Τῶν διαιρετῶν ἱεραῖς: Διαιρετά φησι τά βιωτικά. Θεοειδῆ μονάδα: Πῶς τελειοῦται ὁ μονάζων, καί διά τί ἰδικήν τελείωσιν καί ἐπίκλησιν καί κατάστασιν ἔχει ὁ μοναχός. Β'. Ὁ μέν ἱερεύς: Σημείωσαι ὅτι, ὁ μέν ἱερεύς φησι, καί οὐχ ὁ ἱεράρχης, καί ὅτι κατά τοῦτον τοῦ Πατρός τόν λόγον, οὐ δεῖ σχῆμα μοναχοῦ ἐπίσκοπον διδόναι, ἀλλά μόνον πρεσβύτερον.","english":"§ 2. The middle order: the faithful people.\n\nThe people purified from every: The entire purification of the people. The orders that are being purified are divided.\n\nOn those cast out from the sacred things, On the faithful people, On monks, that is, healers.\n\nOf the sacred people: Note that he calls the sacred people a middle order, that is, those in the lay rank who possess the whole, that is, the blameless; but monks, that is, healers, the highest of all. § 3. Of monks: Measures of the monastic state. Some, healers: Why monks were called healers. And of the single: What is an undivided unit and a single life. By the sacred of divisible things: He calls divisible things those of daily life. Godlike unit: How the solitary is perfected, and why the monk has a peculiar perfection and calling and state. 2. The priest: Note that he says \"the priest,\" and not \"the hierarch,\" and that according to this word of the Father, a bishop ought not to give the monastic habit, but only a presbyter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"Ταῖς διαιρεταῖς: Ταῖς βιωτικαῖς καί πολυσχιδέσιν, οἷον ἐμπορίαις φημί καί τοῖς ἄλλοις συναλλάγμασι. 'Φαντασίας' δέ, τουτέστι ταῖς κατά διάνοιαν ἐπιθυμίαις καί τῶν παθῶν ἀνατυπώσεσιν.\n\nἈποκείρει: Πῶς κείρεται ὁ μοναχός.\n\nΤήν τρισσήν: Σημείωσαι δέ τήν τρισσήν ὑπόστασιν.\n\n( Γ'. § 1. α'. Μοναχικήν τάξιν: Διά τι λέγεται μοναχός καί τίς ἡ μοναχική κατάστασις καί ἐπιτήδευσις,.\n\n§ 2. Ἀποταγή: Τίς ἡ ἀποταγή.\n\nβ'. Διό καί πολλά: Σημείωσαι κατά Λαμπετιανῶν, ἤτοι Μεσσαλιανῶν ἤ Ἀδελφιανῶν, ταὐτόν δέ εἰπεῖν Μαρκιανιστῶν, οἵτινες τριετίαν μόνον ἄκρως ἀσκήσαντες, μετά ταῦτα ἐπί τοσοῦτον ἀδιαφοροῦσι τόν λοιπόν τῆς ἑαυτῶν ζωῆς χρόνον, ὡς πᾶσαν ἀτοπίαν πράττειν ἀδεῶς· μοιχείαις γάρ καί ἀσελγείαις, γαστριμαργίαις καί ἀλληλογαμίαις, καί ἁπαξαπλῶς ἐν πάσαις ἀσωτίαις ἐγκαλινδούμενοι, τά τοιαῦτα πράττειν ἀπαθῶς τερατεύονται· καί ἀναισθήτως νοσοῦντες τήν ἐμπάθειαν καί ἀναλγήτως ὑφ' ἑαυτῶν πάσχοντες καί τῶν ἐν αὐτοῖς οἰκούντων δαιμόνων, ὥσπερ οἱ φρενίτιδι κατεχόμενοι νόσῳ, ἀγάλλονται μᾶλλον καί οὐκ ἀνιῶνται.","english":"By the divided: By the worldly and much-divided, such as, I mean, commerce and other business dealings. And “imaginations,” that is, the desires of the mind and the impressions of the passions.\n\nHe shears off: How the monk is shorn.\n\nThe threefold: Note the threefold substance.\n\n(Chapter 3. § 1. a. The monastic order: Why one is called a monk, and what the monastic state and pursuit is.\n\n§ 2. Renunciation: What renunciation is.\n\nb. Therefore also many things: Note this against the Lampetians, that is, the Messalians or Adelphians, and, to say the same, the Marcianists, who, having strenuously practiced asceticism for only three years, thereafter are so indifferent for the remaining time of their life as to commit every absurdity without fear; for wallowing in adulteries and licentiousness, gluttonies and mutual marriages, and simply in all debaucheries, they boast that they do such things without passion; and, insensibly sick with passion and painlessly suffering from themselves and from the demons dwelling in them, like those possessed by the disease of frenzy, they rather exult and are not grieved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"γ'. Ἀπείρηται: Σημείωσαι ὅτι πολλά κωλύεται ὁ μοναχός ποιεῖν, ὧν οἱ λαϊκοί τήν ἐπιτροπήν καί ἐξουσίαν ἔχουσιν· οἷον ὁ γάμος, καί τό στρατείαις ἤ ἐμπορίαις ὁμιλεῖν, καί ἑτέροις, ἐν οἷς ὁ λαϊκός οὐ κατακρίνεται. § 3. Τριχῶν ἀπόκαρσις: Τίς ἡ ἀπόκαρσις.\n\n§ 4. Ἡ δέ τῆς προτέρας: Τί τό μεταλλάσσειν τήν ἐσθῆτα αὐτοῦ. § 5. Καί πάντες: Τί ὁ ἀσπασμός.\n\nἘπί τήν θεαρχικήν: Τί τό εὐθύς κοινωνεῖν. Ἐπί τήν μετάληψιν: Διά τί οἱ χειροτονούμενοι εὐθέως κοινωνοῦσι. Μεταδίδοται πρός: Πάντες γάρ ὁμοίως μετά τήν χειροτονίαν τῶν θείων ἀξιοῦνται μυστηρίων, ὅπερ ἐμφαίνει τήν πρός Θεόν οἰκειότητά τε καί ἕνωσιν. Τελεταί, κάθαρσις: Τί αἱ τελεταί δηλοῦσι. ( Τάξις: Ἰδού καί ἐνταῦθα σαφέστερον ἐδίδαξεν ὁ Πατήρ, τίνες αἱ ὑπερβεβηκυῖαι τάξεις, ὧν ἀνωτέρω ἐμνήσθη. § 6. Ἀλλ' ἐρεῖς ὅτι: Καί ὅτι οὐκ ἔστιν ἐν οὐρανῷ καθαιρόμενος, καί περί ἀγγέλων.\n\nἜστι τις οὐρανία: Σημείωσαι ὅτι οὐδεμία λώβη τυγχάνει ἔν τινι τῶν οὐρανίων δυνάμεων, ὅ δοξάζει Ὠριγένης καί οἱ τά τούτου φρονοῦντες, φάσκοντες, ὅτι κατά τήν ἀναλογίαν τῆς παρατροπῆς ἕκαστον τῶν οὐρανίων ταγμάτων τήν τοιάνδε καί ὀνομασίαν καί τάξιν ἐκληρώσατο, καί σώμασιν ἐνεδέθησαν λεπτοτέροις, εἰς παιδείαν τῆς ἑαυτῶν ἐπί τό χεῖρον παρατροπῆς· ἀλλά πάναγνοί εἰσι δηλονότι καί ἀσώματοι νόες, ὡς ἐξ ἀρχῆς ἐκτίσθησαν· ὅτι δέ ἀσώματοί εἰσιν αἱ οὐράνιαι δυνάμεις, διαφόρως ἔγνως ἐν τοῖς ἔμπροσθεν, Ἄλλως. Ἀλλ' οὐδείς αὐτῶν τῶν οὐρανίων νοῶν μετά τήν τῶν δαιμόνων ἀπόπτωσιν ἐάλω ποτέ· τοῦτο γάρ οὐδέ παρά τῆς θείας Γραφῆς ἔγνωμεν, οὐδέ τις τῶν θεοσόφων εἴρηκε Πατέρων.","english":"3. It is forbidden: Note that a monk is prevented from doing many things of which laymen have the charge and authority—for example, marriage, and engaging in military service or commerce, and other things in which a layman is not condemned. § 3. Shearing of the hair: What the shearing is.\n\n§ 4. And of the former: What it means to change one's garment. § 5. And all: What the greeting is.\n\nUnto the divine leadership: What it means to commune immediately. Unto the reception: Why those being ordained commune immediately. It is given to: For all alike, after ordination, are deemed worthy of the divine mysteries, which signifies intimacy and union with God. Rites, purification: What the rites signify. (Order: Behold, here too the Father has taught more clearly which are the orders that have been surpassed, of which he made mention above. § 6. But you will say that: And that there is no one being purified in heaven, and concerning angels.\n\nThere is a certain heavenly: Note that no injury befalls any of the heavenly powers, which Origen and those who hold his views imagine, asserting that each of the heavenly orders obtained its particular name and rank in proportion to its deviation, and were bound to finer bodies for the discipline of their own deviation toward the worse; but they are, clearly, altogether pure and incorporeal intellects, as they were created from the beginning; and that the heavenly powers are incorporeal, you have learned in various ways in what has gone before. Otherwise. But none of these heavenly intellects was ever caught after the fall of the demons; for we have not learned this even from the divine Scripture, nor has any of the God-wise Fathers said it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"Οὗτος δέ ὁ ἅγιος κατά συγχώρησιν αὐτό φησιν, ὡς ἄν εἴποι τις, ὅτι πάναγνοι μέν εἰσι καί ἀλώβητοι καί οὐ δέονται καθάρσεως· πλήν, εἰ καί δοίημεν ἔν τινι λώβῃ γενέσθαι αὐτῶν τινα, πάντως εἰς τάς ἐναντίας ἐχώρει δυνάμεις, ὥστε τάς λοιπάς τό ἀλώβητον ὡσαύτως ἔχειν, καί ὁμοίως μή δεῖσθαι καθάρσεως. Καί ὅτι τοῦτό ἐστι, σαφῶς ἔδειξεν· εἰπών γάρ πρός τήν ἀντίθεσιν τήν ἰδίαν γνώμην καί ἀληθῆ, ἐπήγαγε τό, Εἰ γάρ τις, ἀντί τοῦ, εἰ δέ καί τις δοίη τινά παρατραπῆναι, τοῦ χοροῦ τούτων ἐξέπεσεν, ὅπερ ἐγώ οὐ λέγω, φησίν, ἀλλά τοὐναντίον, ὅτι πάναγνοι διαμένουσιν εἰσαεί, ἐπεί ἐκπέσομι τοῦ καθεστῶτος. Μή οὖν τις τῶν Ὠριγένους μυστῶν οἰέσθω τό παρόν ρητόν συνηγορεῖν τῇ κακοπίστῳ αὐτοῦ δόξῃ, φάσκων, ὅτι ἀεί πτῶσις καί ἀνάκλισις καί μετάπτωσις τῶν οὐρανίων γίνεται νοῶν, ὥς φησιν Ὠριγένης μέν ἐν τῷ Περί ἀρχῶν ( πρώτῳ λόγῳ, οὕτως· 'Ὁ τοίνυν λόγος, οἶμαι, δείκνυσι πᾶς, πᾶν ὅ,τι ποτέ λογικόν, ἀπό παντός οὐτινοσοῦν λογικοῦ δύνασθαι γενέσθαι'· καί μετά βραχέα ἐπάγει λέγων· 'Μετά τό ἐπί πᾶσι τέλος, πάλιν ἀπόρρευσις καί κατάπτωσις. γίνεται'. Εὐάγριος δέ ἐν","english":"This holy man says this by way of concession, so to speak, that they are all-holy and undefiled and have no need of purification; yet, even if we were to grant that one of them came to be in some defect, he would certainly have departed into the opposing powers, so that the rest likewise possess their undefiled state and similarly have no need of purification. And that this is so, he clearly showed; for having stated his own true opinion in reply to the objection, he added the words, \"For if anyone\"—instead of \"But if anyone were also to grant that someone was turned aside\"—\"has fallen out of this choir,\" which, he says, I do not assert, but the contrary, that they remain all-holy forever, since I would fall from my established state. Let no one, then, of the initiates of Origen think that the present passage speaks in favor of his evil-faithed opinion, claiming that there is always a falling and declination and change of the heavenly minds, as Origen says in the first book of On First Principles, thus: \"The argument, then, I think, shows wholly that every rational being whatsoever can become [anything] from any rational being whatsoever\"; and after a few words he adds, saying: \"After the end upon all things, again there is a flowing away and a falling down.\" But Evagrius in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"τῷ ἑβδομηκοστῷ ὀγδόῳ τῆς δευτέρας ἑκατοντάδος κεφαλαίῳ οὕτω φησίν· 'Ἕκαστον τάγμα τῶν οὐρανίων δυνάμεων, ἤ ὅλον ἐκ τῶν κάτω, ἤ ὅλον ἐκ τῶν ἄνω, ἤ ἐκ τῶν ἄνω καί ἐκ τῶν κάτω συνέστηκε'. Καί ἐν τῷ ιθ' τῆς ε' ἑκατοντάδος λέγει οὕτως· 'Ἐξ ἀγγελικῆς καταστάσεως καί ἀρχαγγελικῆς, ψυχική κατάστασις γίνεται· ἐκ δέ τῆς ψυχικῆς, δαιμονιώδης καί ἀνθρωπίνη· ἐκ δέ τῆς ἀνθρωπίνης, ἄγγελοι πάλιν καί δαίμονες γίνονται'.\n\nΤαῖς ὑφειμέναις: Ποία ἐστίν ἡ τῶν οὐρανίων κάθαρσις καί διακόσμησις. Ἄλλως. Ὅτι κάθαρσις τῶν οὐρανίων δυνάμεών ἐστιν ἡ ἐπί τελεωτέραν γνῶσιν ἔλλαμψις· καί σημείωσαι ὅτι προκόπτουσιν ἐπί γνῶσιν, καί ὅτι δαίμονες οὐ λέγουσι καθαίρεσθαι, διά τούς φάσκοντας καί αὐτούς ἐν τῇ παρ' αὐτῶν μυθευομένῃ ἀποκαταστάσει, σώζεσθαι μετά τῶν ἁγίων.\n\nΟὕτω καί φωτιζόμεναι: Σημείωσαι τά περί τῶν ἀγγέλων, πῶς φωτίζονται καί τελειοῦνται.\n\nΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Ζ' Α'. § 1. Οὕτω καί πρός: Ὅτι οὐκ ἐν τοῖς αὐτοῖς τόποις ἀπάγονται οἱ τελευτῶντες πάντες, καί περί ἀναστάσεως. Ὁλικῆς ἀναστάσεως: Τῆς μετά τοῦ σώματος δηλονότι. Αἱ μέν γάρ: Περί δικαίων λέγει.","english":"In the seventy-eighth chapter of the second century he speaks thus: \"Each order of the heavenly powers is constituted either wholly from those below, or wholly from those above, or from both those above and those below.\" And in the nineteenth chapter of the fifth century he says thus: \"From the angelic and archangelic condition, a psychic condition comes to be; and from the psychic, a demonic and a human one; and from the human, angels and demons come to be again.\"\n\nTo the subordinate [questions]: What is the purification and ordering of the heavenly powers? Otherwise: That the purification of the heavenly powers is the illumination unto more perfect knowledge; and note that they advance in knowledge, and that he does not say that demons are purified, on account of those who claim that even they are saved together with the saints in the restoration mythologized by them.\n\nThus also being illumined: Note the things concerning the angels, how they are illumined and perfected.\n\nON CHAPTER 7, 1. § 1. Thus also toward: That not all who die are led away to the same places, and concerning the resurrection. Of the whole resurrection: That is, obviously, with the body. For the one set: He speaks concerning the righteous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"Τά δέ καθαρά τῶν: Περί ἀναστάσεως σωμάτων. ( Τῶν δοξαζόντων ἀνάστασιν καί κρίσιν, οἱ μέν μετά τῶν αὐτῶν σωμάτων οἱ δέ δίχα οἱ δέ μετ' ἄλλων σωμάτων ἐγείρεσθαι τήν ψυχήν φασιν, ὡς οἱ σώματος· των ξένων, καί βίον ἔχειν, Χριστιανοί·\n\nοἷον νῦν.\n\nΤῶν κεκοιμημένων, οἱ μέν εἰσι ἱεροί·\n\nοἱ δέ ἀνίεροι.\n\nἙνωθέντα γάρ: Ὅτι ἑνοῦνται ταῖς ψυχαῖς τά σώματα. [Σημείωσαι δέ καί τήν ὁλικήν ἀνάστασιν]. § 2. Τῶν δέ ἀνιέρων: Περί θανάτου ἁμαρτωλῶν, καί τί νομίζουσι μετά θάνατον γίνεσθαι οἱ Ἕλληνες, ὧν τάς δόξας ἐκτίθεται. Τούτων γάρ οἱ μέν ἀλογιστότεροι οὔτε ἀθάνατον τήν ψυχήν ὁμολογοῦσιν, ὧν ἐστι καί Βίας, οὐχ ὁ Πριηνεύς, ἀλλ’ ἕτερός τις, ἀλλά θνητήν καί λύεσθαι αὐτήν, ὅν τρόπον καί τό σῶμα, καί εἰς τό μή εἶναι χωρεῖν· οἱ δέ δῆθεν αὐτῶν λογικώτεροι, καί περί ἀθανασίας ψυχῆς φιλοσοφήσαντες, ὡς Πλάτων καί οἱ τοιοῦτοι, μετά θάνατον τό μέν σῶμα οὐκ ἔτι συστήσεσθαί φασιν, ἀλλ’ εἰς αἰῶνας οὐχ ὑποστρέφειν ἔτι, πρός ἤν ἔσχε σύστασιν. Τοῦτο γάρ ἐστιν ὅ φησιν εἰσάπαξ, ἀντί τοῦ μηκέτι συστησόμενον, ἐπειδή ἀνάξιον εἶναί φασι τό ὑλικόν συνδιαιωνίζειν ψυχῇ, τήν δέ ψυχήν μόνον ἀθανάτως ὑπάρχειν. Ταῦτα καί αἱρετικοί λέγουσι διαφόρως, ὡς οἱ ἀπό Σίμωνος τοῦ μάγου, καί Μενάνδρου, καί Οὐαλεντίνου, καί Μαρκίωνος, καί Μάνεντος· καί νῦν δέ οἱ ἀπό τῶν Ὠριγένους προερχόμενοι μύθων, οὐ γάρ δογμάτων. Καί ὁρᾶτε τίσι θέλουσι συναριθμεῖσθαι, καί ποίας ἀτόπους δόξας τῇ ἀμωμήτῳ τῶν Χριστιανῶν πίστει προσάπτουσιν οἱ στυγητοί παρά Θεῷ καί ἀνθρώποις εὖ φρονοῦσιν ὑπάρχοντες.","english":"The pure [teachings] concerning the resurrection of bodies. Of those who affirm resurrection and judgment, some say the soul is raised with the same bodies, others without them, and others with different bodies, as do those who hold the body to be foreign, and that they have a life, Christians—\n\nas now.\n\nOf those who have fallen asleep, some are holy,\n\nothers unholy.\n\nFor things united: that bodies are united to souls. [Note also the universal resurrection.] § 2. Of the unholy: concerning the death of sinners, and what the Greeks think happens after death, whose opinions he sets forth. For of these, the more irrational neither confess the soul to be immortal—among whom is Bias, not the one of Priene, but some other—but that it is mortal and is dissolved, in the same way as the body, and passes into non-being. But the supposedly more rational among them, who have philosophized about the immortality of the soul, as Plato and such men, say that after death the body will no longer be constituted, but will not return for ages to the constitution it once had. For this is what he means by \"once for all,\" instead of \"no longer to be constituted,\" since they say it is unworthy for the material to endure forever together with the soul, and that the soul alone exists immortally. These things the heretics also say in various ways, as do the followers of Simon the Magician, and Menander, and Valentinus, and Marcion, and Manes; and now those who come from the myths of Origen—for not the doctrines. And see with whom they wish to be numbered, and what absurd opinions the hateful before God and right-minded men attach to the blameless faith of the Christians.","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":250,"ref":"p250","source":"Οἱ δέ τήν σωματικήν: Τουτέστι ψυχῶν μόνων γίνεσθαι ἀνάστασιν, σωμάτων χωρίς.\n\nἈρθεῖσαν ἤδη: Ὅ λέγει ὁ Ἀπόστολος ἀρραβῶνα καί ἀπόδειξιν τῆς μετά σώματος καθολικῆς ἀναστάσεως τόν Κύριον ( ἡμῶν Ἰησοῦν Χριστόν\n\nγεγενῆσθαι· καί ὅτι ἐν αὐτῷ νῦν κέκρυπται ἡ ζωή ἡμῶν, ἐν τῷ Θεῷ φανερωθησομένη ἐν τῇ παλιγγενεσίᾳ.\n\nΨυχαῖς συζυγίας: Αἱρετικοί τινες τότε γεγόνασιν, ὡς οἱ περί Σίμωνα τόν μάγον καί τούς σύν αὐτῷ, οἵ τινες αἰθέριον ἔφασκον, εἴ γε καί ἄρα ἔσεσθαι σῶμα ταῖς ψυχαῖς. Ἰστέον δέ ὅτι καί Ὠριγένης τό αὐτό φησιν ἕν τινι τῶν αὐτοῦ συγγραμμάτων· ἐν ἄλλοις δέ καί αὐτό παντελῶς ἀπαρνεῖται, πᾶσαν σωματικήν φύσιν εἰς ἀνυπαρξίαν χωρεῖν δογματίζων. Ἀνάγνωθι Μεθοδίου τοῦ ἁγίου μάρτυρος καί Ὀλυμπίου Ἀδριανουπόλεως ἐπισκόπου τῆς Λυκίας τά κατ' αὐτοῦ ὑπ' αὐτῶν περί ἀναστάσεως γραφέντα, καί Ἀντιπάτρου τοῦ Βόστρων ἐπισκόπου, καί μαθήσῃ τήν μυθώδη αὐτοῦ καί ἀλλόκοτον ληρωδίαν.\n\nΚαί μακαριωτάτην: Ταῦτά φησιν αἰνιττόμενος, οἶμαι, Παπίαν τόν Ἱεραπόλεως τῆς κατ' Ἀσίαν τότε γενόμενον ἐπίσκοπον, καί συνακμάσαντα τῷ θείῳ εὐαγγελιστῇ Ἰωάννῃ. Οὗτος γάρ ὁ Παπίας ἐν τῷ τετάρτῳ αὐτοῦ βιβλίῳ τῶν Κυριακῶν ἐξηγήσεων τάς διά βρωμάτων εἶπεν ἐν τῇ ἀναστάσει ἀπολαύσεις, εἰς ὅπερ δόγμα μετά ταῦτα ἐπίστευσεν Ἀπολλινάριος, καθώς ἐμφαίνεται ἐν τῷ συγγράμματι αὐτοῦ, ὅ καλοῦσί τινες χιλιονταετηρίδα. Πῶς οὖν Ἀπολλιναρίου τά τοῦ ἁγίου Διονυσίου συγγράμματα, κατά τούς τινων λήρους, τά ἀναιροῦντα Ἀπολλινάριον;","english":"Those who [say] the bodily: That is, that the resurrection is of souls only, apart from bodies.\n\nHaving been raised already: What the Apostle says—that our Lord Jesus Christ has become the pledge and proof of the universal resurrection with the body; and that our life is now hidden in him, to be revealed in God at the regeneration.\n\nTo souls, unions: Certain heretics arose at that time, such as those around Simon the magician and those with him, who claimed that the body would be ethereal, if indeed there would be a body for souls at all. But one should know that Origen also says this in one of his writings; yet in others he utterly denies it, dogmatizing that all bodily nature passes into non-existence. Read what was written against him by the holy martyr Methodius and by Olympius, bishop of Adrianople in Lycia, concerning the resurrection, and by Antipater, bishop of Bostra, and you will learn his mythical and bizarre nonsense.\n\nAnd most blessed: He says these things, I think, hinting at Papias, who was then bishop of Hierapolis in Asia and flourished at the same time as the divine evangelist John. For this Papias, in the fourth book of his Expositions of the Oracles of the Lord, spoke of pleasures through foods in the resurrection, a doctrine which Apollinarius afterward believed, as is shown in his writing which some call the millennium. How, then, do the writings of the holy Dionysius, which refute Apollinarius, [stand] in accordance with the nonsense of certain people?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"Καί Εἰρηναῖος δέ ὁ Λουγδούνου ἐν τῷ Κατά αἱρέσεων πέμπτῳ λόγῳ, τό αὐτό φησι, καί παράγει μάρτυρα τῶν ὑπ' αὐτοῦ εἰρημένων τόν λεχθέντα Παπίαν. Ὅταν ἐπί τό τέλος: Φρικτά καί λίαν φοβερά τά τῶν ἁμαρτωλῶν τέλη. Ἑτέροις ὀφθαλμοῖς: Ἑτέρους ὀφθαλμούς φησι τούς τοῦ νοῦ, λοιπόν καθαρωτέρου ὄντος καί τά εἰς ἅδου σκοποῦντος καί στρεφομένου εἰς τήν προδοκίαν τῆς γεέννης, ἥν οὐ πρότερον πεπιστεύκει· διό καί δυσανασχετεῖ καί ὁδύρεται τόν θάνατον, ἐννοῶν ( μήποτε ἀληθεῖς ὦσιν αἱ κάτω τιμωρίαι· ὥστε καί οἱ ἁμαρτωλοί ἐν τῷ σώματι ἐγείρονται.\n\nΒ'. Συναγαγών: Περί ἱερατικῶν τελευτώντων. Εἰ δέ τοῖς εὐαγέσι: Περί μοναχῶν, δικαίων καί λαϊκῶν. Ἐν τοῖς θείοις: Σημείωσαι τι ἀναγινώσκεται καί τἰ ψάλλεται ἐπί τῶν κεκοιμημένων μοναχῶν καί λαϊκῶν· ὁμολόγους δέ καί ταὐτοδυνάμους ὠδάς λέγει ταῖς προαναγνωσθείσαις περί ἀναστάσεως ἀψευδέσιν ἐπαγγελίαις ἄδειν τούς λειτουργούς.\n\nΓ'. § 1. Ἰησοῦ φωταγωγοῦντος: Ὅτι πρός τόν βίον καί οἱ τόποι τῶν κεκοιμημένων.","english":"And Irenaeus of Lyons, in the fifth book of Against Heresies, says the same thing, and brings forward as a witness to what he has said the aforementioned Papias. When at the end: The ends of sinners are dreadful and exceedingly terrifying. With other eyes: He means the eyes of the mind, which is now purer and observes the things that are in Hades and turns toward the foretaste of Gehenna, which it had not previously believed; therefore it is also distressed and laments death, considering (perhaps the punishments below are true; so that even sinners are raised in the body.\n\n2. Having gathered: Concerning priests who have died. But if to the devout: Concerning monks, the righteous, and laypeople. In the divine: Note what is read and what is sung over departed monks and laypeople; he says that the ministers sing odes concordant and equivalent in meaning to the truthful promises concerning the resurrection that were read beforehand.\n\n3. § 1. Jesus giving light: That the places of the departed are also in relation to life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"Ὑπέρ ταύτης τῆς θείας: Ὅτι δικαιοσύνης ἐστί τό πρός τόν βίον δοῦναι καί τόν τόπον.\n\nΕὐχήν ἱεράν: Διά τί ἡ εὐχή.\n\n§ 2. Αἱ δέ τῶν θεαρχικῶν: Διά τί ὠδαί καί ἀναγνώσματα. Σημείωσαι δέ ὁποία ἦν ἡ ἐπί τοῖς κεκοιμημένοις παλαιά ἀκολουθία καί τάξις. Σκόπει δέ, ὅτι νῦν: Ὅτι ἐπί τοῖς τελευτῶσιν, οὔτε οἱ ἐνεργούμενοι, οὔτε οἱ ἐν μετανοίᾳ ἐξίασιν, ἀλλά μόνοι οἱ κατηχούμενοι, καί διά τί. Οἱ κατηχούμενοι: Οὐδέν μέν μικρόν ἐν τοῖς καθ' ἡμᾶς μυστηρίοις, ἀλλά πάντα μεγάλα· αὐτά μέντοι, πρός ἄλληλα συγκρινόμενα, διαφοράν ἕξουσι πρός μεγαλειότητα. Τῶν γάρ δρωμένων ἐπί τοῖς τελευτῶσι μέγιστα καί ἀπαράβλητα τά τῶν θείων λουτρῶν καί φωτισμάτων καί μεταλήψεων μυστήρια· διό καί μικρά τά ἐπί τοῖς κεκοιμημένοις ὠνόμασε· πλήν οὐδέ τούτων ἄξιοι οἱ ἔτι κατηχούμενοι. Βλαβήσονται γάρ: Ταῦτα ἀκολουθεῖ τοῖς ἐν τῇ πρός Κορινθίους πρώτῃ εἰρημένοις παρά τοῦ Ἀποστόλου περί τῶν ἀναξίως κοινωνούντων· ὧδε δέ καί περιφρονεῖν αὐτούς λέγει τῶν θείων μυστηρίων. § 4. Ἡ μέν οὖν εὐχή: Σημείωσαι τί εὔχεται.","english":"Concerning this divine: That it is a matter of justice to give to life also the place.\n\nA sacred prayer: Why the prayer.\n\n§ 2. But the songs of the divine origins: Why songs and readings. Note also what was the old order and arrangement for those who have fallen asleep. And observe that now: That over the departed, neither those possessed by evil spirits nor those in repentance may go out, but only the catechumens, and why. The catechumens: Nothing in our mysteries is small, but all things are great; yet these very things, when compared with one another, will have a difference in magnificence. For of the rites performed over the departed, the greatest and incomparable are the mysteries of the divine washings and illuminations and partakings; therefore he called the rites over the departed small; yet not even of these are the catechumens worthy. For they will be harmed: These things follow what was said by the Apostle in the first letter to the Corinthians concerning those who partake unworthily; and here he says that they even despise the divine mysteries. § 4. The prayer, then: Note what it prays for.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"( Ἀνθρωπίνην ἀσθένειαν: Τουτέστι τά ψιλά τῶν ἁμαρτημάτων. § 5. Ἀναλόγοις σημασιαις: Ἀναλόγοις σημασίαις ἔφη, τουτέστι ταῖς ἡμῖν γνωρίμοις τε καί συνήθεσι, καί οὐχ ὑπέρ τήν ἡμετέραν νόησιν, λέξεσί τε καί ὀνομασίαις σημαινόμενα.\n\nΤῆς πραγματικῆς αὐτῶν. Τουτέστι καθ' ὅ δυνάμεθα νοεῖν καί ἐκ τῶν ἡμῖν γνωρίμων λέξεών τε καί ὀνομάτων τάς ἐκεῖ ἀπολαύσεις ὁ Θεός ὠνόμασεν, εἰπών, μή εἶναι ἐκεῖ λύπην ἤ νόσον ἤ πόνον ἤ στεναγμόν, ἀλλά φῶς εἶναι· πλήν οὐ τοῦτο τά ἐκεῖ ἀγαθά, ἀλλ’ ὡς ἀληθῶς ἄγνωστα τέως ἡμῖν καί ἀκατάληπτα, «ἅ γάρ ὀφθαλμός οὐκ εἶδε», καί τάς ἑξῆς, ἀλλ’ ἐξ ὦν οἴδαμεν, ὑποδείγματα δίδωσι μακαριότητος. Σημείωσαι δέ, πῶς λαμβάνει τό, «εἰς κόλπους Ἀβραάμ καί Ἰσαάκ καί Ἰακώβ». § 6. Ὅτου ἕνεκα: Ἀπορεῖ περί τῆς γινομένης εὐχῆς παρά τοῦ ἱεράρχου ἐπί τοῖς ἐν ἁμαρτίαις κεκοιμημένοις.\n\nΤῶν δικαίων αἱ προσευχαί: Σημείωσαι ὅτι μόνους τούς ἀξίους τῶν οἰκτιρμῶν τοῦ Θεοῦ ὠφελοῦσιν αἱ τῶν δικαίων προσευχαί, εἴτε ζῶντας, εἰτε τελευτήσαντας, οὐ μήν ἁμαρτωλούς καί ἀξιοκατακρίτους καί ὦδε καί μετά θάνατον. Ἤ τί πρός τοῦ Σαμουήλ: Οὔτε γάρ τόν Σαούλ κάκιστον ὄντα ὠφέλησεν ὁ Σαμουήλ εὐξάμενος, οὔτε τούς Ἑβραίους ἁμαρτωλούς ὄντας ὁ Μωϋσῆς· εἶπε γάρ ὁ Κύριος πρός αὐτόν· «μή προσεύχου περί τοῦ λαοῦ τούτου». Ἡλίου τά οἰκεῖα: Ὅρα μή πού γε νομίσῃς, ὅτι τόν ἥλιόν φησι δωρεῖσθαι τά ἑαυτοῦ φῶτα (πῶς γάρ ἄν ἄψυχος δωρήσαιτο; προαιρέσεως γάρ ἡ δωρεά), ἀλλά κατά ἠθοποιίαν οἱονεί τινα τό προκείμενον λέγει. Ὥσπερ γάρ εἴ τις ὑπόθοιτο τόν ἥλιον λέγειν· Ἐγώ τοῖς ἐρρωμένοις ὀφθαλμοῖς δίδωμι φῶς.","english":"Human weakness: That is, the slight sins. § 5. By analogous significations: He said \"by analogous significations,\" that is, by words and names familiar and customary to us, and not beyond our understanding, the things signified.\n\nOf their reality: That is, insofar as we are able to understand, and from the words and names known to us, God named the enjoyments there, saying that there is no grief there, nor sickness, nor pain, nor groaning, but that there is light; yet this is not the good things there, but as truly unknown to us for now and incomprehensible, \"for what the eye has not seen,\" and the following, but from what we know He gives examples of blessedness. Note also how he takes \"into the bosoms of Abraham and Isaac and Jacob.\" § 6. For what reason: He raises a difficulty concerning the prayer made by the hierarch over those who have fallen asleep in sins.\n\nThe prayers of the righteous: Note that the prayers of the righteous benefit only those worthy of God's mercies, whether living or departed, but not sinners and those worthy of condemnation both here and after death. Or what is it to Samuel: For neither did Samuel benefit Saul, who was most wicked, by praying, nor did Moses benefit the Hebrews, who were sinners; for the Lord said to him: \"Do not pray for this people.\" The sun's own: See that you do not suppose he says the sun bestows its own lights (for how could a soulless thing bestow? for bestowal belongs to free choice), but by characterization he speaks the present matter as it were in a certain way. For just as if one were to suppose the sun saying: I give light to healthy eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"( Εἶτα ἀσθενῶν τις τά ὄμματα εἴποι· Δός κἀμοί· ἔρρωμαι γάρ. Ἔπειτα δεξάμενος τήν ἀκτῖνα, καί ὅ ἑώρα ἀπολέσει. Τόν αὐτόν τρόπον καί ὁ ἁμαρτωλός, αἰτῶν δίκαιον εὔξασθαι ὑπέρ αὐτοῦ, πάσχει· ἀμβλυώττων γάρ ὁ ἁμαρτωλός καί δεχόμενος τῆς τοῦ δικαίου εὐχῆς τήν ἀκτῖνα, οὐ συγχωρεῖ αὐτήν τά κατά φύσιν ἐνεργεῖν καί φωτίζειν, ἀλλά σκότος ἑαυτῷ προξενεῖ, τῷ μήτε προσέχειν διά καθαροῦ βίου ταῖς τοῦ Θεοῦ δωρεαῖς, καί τῇ ἀποφοιτήσει μέντοι, ἤγουν ἀναχωρήσει τῶν φωτιζουσῶν ἐντολῶν τοῦ Θεοῦ, καί οὐδέν ὑπό δικαίου εὐχῆς ὠφεληθήσεται. Ὅτι δέ τά περί τοῦ ἡλίου οὕτω νοεῖ, καί ἐν τῷ Περί θείων ὀνομάτων κεφαλαίῳ δ' σημαίνει. Ὠφέλιμοι: Πῶς καί πότε ὠφελεῖ δικαίου εὐχή ζῶντα μόνον· καί φησιν, ὅτε μετανοοῦντα κατά τόν Ἀπόστολον, «κλαίειν μετά κλαιόντων», ὅτε καί τό λόγιον ἐκεῖνο πληροῦται, «μέγα ἰσχύει εὐχή δικαίου ἐνεγρουμένη διά τῆς μετανοίας τοῦ δεομένου», τῆς εὐχῆς. δηλονότι. Ἐάν γάρ εἷς οἰκοδομῇ, τουτέστιν ὁ δίκαιος, καί εἷς, οἷον ὁ ἁμαρτάνων, καταστρέφῃ, ἀτέλεστον μένει τό ἔργον, ὡς ἔγνωμεν ἐπί τοῦ κατά τόν Σαούλ καί τόν Σαμουήλ ὑποδείγματος.","english":"Then someone with weak eyes might say, \"Give to me also, for I am strong.\" Then, having received the ray, he will lose what he saw. In the same way, the sinner too, when he asks a righteous man to pray for him, suffers this: for the sinner, being dim-sighted and receiving the ray of the righteous man's prayer, does not allow it to act and illuminate according to nature, but procures darkness for himself, both by not attending to God's gifts through a pure life and by his departure—that is, his withdrawal—from the illuminating commandments of God; and he will be helped nothing by the righteous man's prayer. That he understands the matters concerning the sun in this way, he also indicates in the fourth chapter of On the Divine Names. Beneficial: How and when the prayer of a righteous man benefits one who is living only; and he says, when he repents according to the Apostle, \"to weep with those who weep,\" when that saying also is fulfilled, \"The prayer of a righteous man has great power, being energized through the repentance of the one in need\"—of the prayer, that is. For if one builds, namely the righteous man, and one tears down, namely the sinner, the work remains unfinished, as we have known in the example of Saul and Samuel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"Ἕξιν ἱεράν ἔχων: Ἕξιν δέ ἱεράν ἐνταῦθα τήν τοῦ οἰκείου βίου πρός ἀρετήν διάθεσιν εἴρηκε. Συλλήπτορα δέ, ἀντί τοῦ βοηθόν. Ὁμιλίαν: Οὐχ ἁπλῶς τοῦ πρός θείαν ἡμᾶς ὁμιλίαν χωρεῖν, καί δι' ἑαυτῶν αἰτεῖσθαι παρά Θεοῦ τά κρείττονα καί σωτήρια, ἀπείργει ὁ πατήρ, εἰδώς τόν Ἀπόστολον προστάσσοντα ἀδιαλείπτως προσεὑχεσθαι, ἀλλά τοῦ, οἰήσει τινά κρατούμενον ( ὑπερφρονεῖν τῶν ἁγίων, καί ἀντ' οὐδενός τίθεσθαι τάς τούτων εὐχάς.\n\nΠερί δέ τῆς: Ἔνθεν ἄρχεται λέγειν, ὡς ὠφελεῖ τόν νεκρόν ἡ εὐχή. Καί σημείωσαι ὅτι καί πρό αὐτοῦ ἐζητήθη τό ἄπορον τοῦτο. § 7. Παρορώσης. Ποίας ἡμῶν ἁμαρτίας ὁ Θεός παρορᾷ διά τῆς τοῦ ἱερέως προσευχῆς καί δεήσεως.\n\nΑἰτεῖ δέ αὐτά: Τί αἰτεῖ ὁ ἱερεύς.\n\nΤοῖς παροῦσι: Τουτέστι τοῖς δικαίοις καί εὐσεβέσι.\n\nΚατά θείαν ζωήν: Τουτέστιν ὅσα νομίμως καί ἀκολούθως ὁ δίκαιος ἐπίσκοπος αἰτήσει, λήψεται, ἀλλ’ ἐπί δικαίων· εἴρηται γάρ τῷ ἁγίῳ Πέτρῳ· «ὅσα ἄν δήσῃς ἐπί τῆς γῆς», καί τά ἑξῆς· κατά μίμησιν δέ τοῦ ἁγίου Πέτρου εἰσίν οἱ ἐπίσκοποι, ὡς μετά μικρόν λέγει. Σημείωσαι δέ μέγεθος ἱεραρχίας καί ὕψος καί καθαρότητα.","english":"Having a sacred habit: here he has called the disposition of one's own life toward virtue a sacred habit. And \"helper\" instead of \"assistant.\" Conversation: the father does not simply forbid us to proceed to conversation with the divine and to ask the better and saving things from God through ourselves, knowing that the Apostle commands us to pray without ceasing, but he forbids it in the case of one who is held fast by conceit, so as to think himself above the saints and to count their prayers as nothing.\n\nConcerning the passage \"When he overlooks\": from here he begins to speak of how the prayer benefits the dead man. And note that this difficulty was raised even before this. § 7. \"When it overlooks\": which of our sins God overlooks through the prayer and supplication of the priest.\n\n\"Does he ask these things\": what the priest asks.\n\n\"For those present\": that is, for the righteous and the pious.\n\n\"According to the divine life\": that is, whatever the righteous bishop asks lawfully and consistently, he will receive, but in the case of the righteous; for it was said to Saint Peter, \"Whatever you bind on earth,\" and the rest; and the bishops are in imitation of Saint Peter, as he says shortly after. And note the greatness of the hierarchy, its height and purity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"Διό τοῖς ἀνιέροις: Σημείωσαι ὅτι ταῦτα τοῖς ἁμαρτωλοῖς οὐκ ἐπεύχεται. Τελετάρχου: Τουτέστι τοῦ θείου Πνεύματος. Αἰτεῖτε καί: Ἐκ τῆς Ἰακώβου Ἐπιστολῆς τό ρητόν, διδάσκον ἡμᾶς, ὡς οὐ δεῖ προσεύχεσθαι περί κακοῦ τινος προσώπου ἤ πράγματος. Τάς ἀφοριστικάς ἔχουσι: Περί τῶν ἀκοινωνησιῶν καί ἀφορισμῶν τῶν παρά τοῦ ἱεράρχου· δυνάμεις γάρ φησι τάς ἐκ Θεοῦ δεδομένας αὐτοῖς γνωστικάς δοκιμασίας καί κρίσεις, δι' ὧν ἀφορίζουσι τούς ἁμαρτωλούς ἐκ τῶν δικαίων, ἤ τό ἔμπαλιν.\n\nἈλόγοις ὁρμαῖς: Σημείωσαι ὅτι, ἐάν παρά τόν σκοπόν τοῦ Θεοῦ ἀφορίσῃ ὁ ἱεράρχης, οὐχ ἕπεται αὐτῷ τό θεῖον κρῖμα· κατά γάρ θείαν κρίσιν καί οὐ διά θέλημα ἴδιον ταῦτα ὀφείλει ἐπιφέρειν.\n\n( Τό Πνεῦμα. Σημείωσαι τί παρέσχε τοῖς ἀποστόλοις τό μετά τήν ἀνάστασιν αὐτοῖς δοθέν ἅγιον Πνεῦμα διά τοῦ ἐμφυσήματος τοῦ Κυρίου. Ἐλλαμπομένῳ: Τῷ ἁγίῳ Πέτρῳ.\n\nὍς ἐκείνου καί παντός: Πῶς χρή λαμβάνειν τό τοῦ Εὐαγγελίου ρητόν, «ὅ ἐάν δήσῃς» καί τά ἑξῆς.","english":"Therefore to the unholy: Note that he does not pray these things for sinners. To the Lord of hosts: That is, to the divine Spirit. Ask and: The saying is from the Epistle of James, teaching us that one must not pray concerning any evil person or matter. They have the powers of excommunication: Concerning the exclusions from communion and the excommunications made by the hierarch; for he calls \"powers\" the discerning examinations and judgments given to them by God, through which they separate sinners from the righteous, or the reverse.\n\nBy irrational impulses: Note that if the hierarch excommunicates contrary to God's purpose, the divine judgment does not follow him; for he ought to bring these things according to divine judgment and not by his own will.\n\n(The Spirit. Note what the Holy Spirit, given to the apostles after the resurrection through the Lord's breathing upon them, provided. To the enlightened: To Saint Peter.\n\nWhich is his and every: How one should understand the Gospel saying, \"Whatever you bind,\" and what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"Καί τοῦ ἱεράν: Ἱεράν θεολογίαν φησί τό, «Σύ εἶ ὁ Χριστός ὁ Υἱός τοῦ Θεοῦ τοῦ ζῶντος», ὅ σημειωτέον κατά τε Βασιλειανῶν καί Νεστοριανῶν καί Παυλιανιστῶν καί τῶν ὁμοίων.\n\nὍπως ἄν: Καθώς, Ἱεραρχικῶς: Ἀσφαλέστατα ἐπί τούτων εἶπε τό ἱεραρχικῶς. § 8. Θεογενεσίαν, πρό τοῦ: Ὅτι ἐπί μέν τῶν βαπτιζομένων πρῶτόν ἐστι τό ἅγιον ἕλαιον, ἐπί δέ τῶν κεκοιμημένων τελευταῖον. Καί τότε μέν: Διά τί ἡ τοῦ ἐλαίου χρίσις ἐπί τῶν βαπτιζομένων, καί διά τί ἐπί τῶν κεκοιμημένων.\n\n§ 9. Μετά τοῦ σφετέρου: Ὅτι ἑκάστης ψυχῆς ἴδιον σῶμα ὑπάρχει, μεθ' οὗ καί τάς ἀνταποδόσεις κομίζεται· διό καί ἑκάτερα μετέχει τῶν ἁγιασμάτων· κατά κοινοῦ δέ τό ἀμφοῖν δωρεῖται.\n\nΘεαρχικάς κοινωνίας: Θεία θεσμοθεσία δηλονότι. Τόν ὅλον ἄνθρωπον: Σημείωσαι ὅτι ὅλον ἄνθρωπον καλεῖ τόν ἐκ τῆς νοερᾶς ψυχῆς καί σώματος, ὡς δηλοῖ τό ἐν καθαρᾷ θεωρίᾳ καί ἐπιστήμῃ· καί ὅτι ὁλικήν φησι σωτηρίαν τῆς ψυχῆς καί τοῦ σώματος· διά τοῦτο δέ ταῦτα δεῖ σημειώσασθαι, ἵνα, ὅταν εἴπῃ ἐν ἑτέροις λόγοις, 'ὁλικῶς οὐσιωθῆναι τόν ὑπερούσιον Ἰησοῦν καθ' ἡμᾶς', νοήσῃς ἐκ ψυχῆς νοερᾶς καί σώματος τήν ἐνανθρώπησιν. § 10. Τελεστικάς ἐπικλήσεις. Τελεστικάς ἐπικλήσεις φησί τάς ἐπί τῆς χειροτονίας εὐχάς. Σημείωσαι δέ διά τί ταύτας, ἤτοι τάς ἁγίας ἐπικλήσεις καί τάς ἐνεργείας ἐσιώπησεν.","english":"And \"the sacred\": He calls \"sacred theology\" the statement, \"You are the Christ, the Son of the living God,\" which must be noted against the Basilians and Nestorians and Paulianists and the like.\n\n\"That\": Just as, \"hierarchically\": Most securely he said \"hierarchically\" concerning these things. § 8. \"Divine birth,\" before: Because in the case of those being baptized the holy oil comes first, but in the case of those who have fallen asleep, last. \"And then\": Why the anointing with oil is in the case of those being baptized, and why in the case of those who have fallen asleep.\n\n§ 9. \"With his own\": Because each soul has its own body, with which it also receives the recompenses; therefore both partake of the sanctifications; and the gift is bestowed in common upon both.\n\n\"Divine communions\": That is, divine ordinance. \"The whole man\": Note that he calls \"whole man\" the one consisting of the rational soul and body, as he shows by \"in pure contemplation and knowledge\"; and that he speaks of the whole salvation of the soul and the body; and these things must be noted for this reason, that when he says in other discourses, \"the supersubstantial Jesus was wholly made substantial according to us,\" you may understand the incarnation as consisting of a rational soul and body. § 10. \"Consecratory invocations.\" He calls \"consecratory invocations\" the prayers at the ordination. And note why he passed over these in silence, that is, the holy invocations and the operations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"( § 11. Παῖδας οὔπω: Σημείωσαι τί φησιν ὁ Πατήρ περί τοῦ τά βρέφη βαπτίζεσθαι. Ταῦτα δέ ὥς ἐρωτήσαντι τῷ ἁγίῳ Τιμοθέῳ ἔγραψεν, ὡς εἶναι δῆλον, ὅτι καί τά πρότερα καί τούς ἄλλους λόγους πρός ἐρωτῶντας ἔγραφε. Τάς ἱεράς παραδόσεις: Ὅτι καί τότε ἦσαν οἱ σκώπτοντες τά μυστικά ἡμῶν, ὡς καί τά περί τῶν βαπτιζομένων παίδων, ὧν μή δυναμένων λαλῆσαι, οἱ προσφέροντες αὐτούς ἀποτάσσονται ὑπέρ αὐτῶν, καί συντάσσονται τά σύμβολα· περί τοῦ\n\nσκώμματος ἀπολογεῖται, προστιθείς, ὅτι οὐ πάντα πᾶσι γνωστά. Σημείωσαι δέ ὡς καί οἱ ἄγγελοι πολλά ἀγνοοῦσιν.\n\nἘπιστητάς: Ἐπιστητάς, ἤτοι γινωσκομένας. Φασί γάρ ὅπερ: Σημείωσαι πῶς παρέλαβεν ἐκ τῶν πρό αὐτοῦ περί τῶν παίδων.\n\nΚαθηγεμόσιν: Καθηγεμόνας τούς ἀποστόλους φησίν. Ἀγαθῷ τά θεῖα: Σημείωσαι τίνι παραδίδοται ὁ παῖς ὑπό τῶν γονέων, ὅταν βαπτισθῇ, ὅτι ἀναδόχῳ μεμυημένῳ τά θεῖα πρός ἀναγωγήν ἱεράν. Καθηγεμόνα: Σημείωσαι ὅτι καί τόν ἀνάδοχον καθηγεμόνα καλεῖ. Γιγνομένην: Τήν ζωήν δηλονότι.","english":"(§ 11. \"Children not yet\": Note what the Father says about the baptism of infants. He wrote these things as to holy Timothy when he asked, so that it is clear that both the earlier and the other discourses he wrote were in response to those asking. \"The sacred traditions\": That even then there were those mocking our mysteries, as also the things concerning baptized children, who, being unable to speak, those who bring them renounce on their behalf and confess the symbols; concerning this mockery he makes a defense, adding that not all things are known to all. And note that even the angels are ignorant of many things.\n\n\"Approved\": Approved, that is, known. For they say that very thing: Note how he received from those before him the things concerning children.\n\n\"Guides\": He calls the apostles guides. \"To the good the divine things\": Note to whom the child is handed over by the parents when baptized, that is, to a sponsor who has been initiated into the divine things for sacred ascent. \"Guide\": Note that he calls the sponsor a guide. \"That which is coming to be\": The life, clearly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}