{"slug":"khazarzar-maximus-confessor-pg-91a-7","id":"greek:khazarzar:khazarzar-maximus-confessor-pg-91a-7","title":"PG_91A_7","title_source":"PG_91A_7","author":"Maximus Confessor","genre":"letter","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":"2026-11-15T19:40:30Z","cost_usd":0.029856},"source":{"registry_id":"greek:khazarzar:khazarzar-maximus-confessor-pg-91a-7","work_id":"khazarzar-maximus-confessor-pg-91a-7","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":265,"english_words":71311,"coptic_letters":0,"source_letters":284834,"commentary_units":0,"commentary_kinds":0,"derived_notes":11,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-maximus-confessor-pg-91a-7","status":"pass","blocking":[],"warnings":[],"stats":{"passages":265,"translated":265,"commentary_passages":0,"commentary_units":0,"english_words":71311,"source_letters":285870,"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: 265 narrative."},{"kind":"caution","severity":"caution","text":"11 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":265},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΑΠΑΝΤΑ, ΜΑΞΙΜΟΥ τοῦ ΟΜΟΛΟΓΗΤΟΥ * ος Τόμος Β ΕΠΙΣΤΟΛΑΙ ΚΟΙΝΑΙ, ΔΟΓΜΑΤΙΚΑΙ ΚΑΙ ΠΟΛΕΜΙΚΑΙ ΠΡΟΣ ΑΝΑΣΤΑΣΙΟΝ ΜΟΝΑΖΟΝΤΑ ος Τόμος Β ΕΠΙΣΤΟΛΑΙ ΚΟΙΝΑΙ, ΔΟΓΜΑΤΙΚΑΙ ΚΑΙ ΠΟΛΕΜΙΚΑΙ* ΕΠΙΣΤΟΛΗ Α’. ΛΟΓΟΣ ΠΑΡΑΙΝΕΤΙΚΟΣ Ἐν εἴδει ἐπιστολῆς Α´. Πρός τόν δοῦλον τοῦ Θεοῦ κύριον Γεώργιον τόν πανεύφημον ἔπαρχον Ἀφρικῆς.\n\nΟὐδείς οὕτω τῶν φωτός, ὡς οἶμαι, καθ᾿ οἱανδήποτε τρόπον ἐστερημένων ἡλιακῆς ἀκτίνος ἀπολαῦσαι ποθεῖ, ὡς οἱ ἡμεῖς οἱ ταπεινοί πάντες, οἱ τῆς σῆς πλουσίως ἐμφορηθέντες καλοκαγαθίας, ποθοῦμεν πάλιν σε θεάσασθαι παρόντα, καί ἀπολαῦσαί σου τῆς καλλονῆς· τοῖς θείοις μέν τοι τῶν συντρόφων ἀρετῶν κεχαρακτηρισμένον τρόποις, οἷς καί πρότερον ἐνδημοῦντα μεγαλοφυῶς ἐμπρέποντά σε γινώσκομεν· δι᾿ ὧν μᾶλλον σαφῶς ἐδιδάχθημεν, γνώμης, ἀλλ᾿ οὐ τάξεως εἶναι τήν ἀρετήν· καί διαθέσεως, ἀλλ’ οὐκ ἀξίας εἶναι τό θεομίμητον. Οἷς γάρ εἰς τό βάθος τῆς ψυχῆς καθ᾿ ὑμᾶς εὐλογημένοις, γνησίως ἐνεῤῥιζώθη τῆς πρός Θεόν ἀγάπης ἡ δύναμις, τούτοις τό ὡσαύτως ἔχειν περί τό καλόν ἀναμφιβόλως προσγέγονεν· ὥσπερ ἀμέλει καί τοῖς ἐπτοημένοις τῇ ἀγάπῃ τῶν ὑλικῶν, τό εἰς πλῆθος παθῶν εὐέμπτωτόν τε καί εὐσκέδαστον. Καί μάλα γε εἰκότως. Ὁ γάρ τοῦ Θείου, ἑνός ὄντος καί μόνου, καί ἀπαθοῦς, καί μηδέν τό παράπαν ἐξ ἀϊδίου κατ᾿ οὐσίαν διάφορον συνθεωρούμενον ἤ συνεπιθεωρούμενον ἔχοντος· οὐ γάρ ἐφικνεῖται αὐτοῦ τι τῶν ἐξ αὐτοῦ· κατά τήν ἔφεσιν γνωμικῶς ἀντεχόμενος, εἷς καί αὐτός ἐστι καί μόνος καί ἀπαθής, τῇ πρός τό ἕν ἀσχέτῳ νεύσει *","english":"ALL THE WORKS OF MAXIMUS THE CONFESSOR * Volume II: COMMON, DOGMATIC, AND POLEMICAL LETTERS TO ANASTASIUS THE MONK * Volume II: COMMON, DOGMATIC, AND POLEMICAL LETTERS * LETTER 1. AN EXHORTATORY DISCOURSE In the form of a letter 1. To the servant of God, the lord George, the all-praiseworthy prefect of Africa.\n\nNo one, I think, of those deprived in any way whatever of the light of the sun's ray longs to enjoy it as much as we, all we humble ones, who have been richly filled with your nobility and goodness, long to see you present again and to enjoy your beauty—marked, indeed, by the divine ways of the virtues that accompany you, in which we know you shone magnificently when you were present before as well; through which we were taught more clearly that virtue is a matter of disposition, not of rank, and that likeness to God is a matter of inner state, not of worthiness. For those in whom, blessed as you are, the power of love toward God has been genuinely rooted in the depth of the soul—to these has unquestionably accrued the same disposition toward the good; just as, assuredly, those who are excited by the love of material things have a propensity and readiness to fall into a multitude of passions. And very reasonably so. For he who cleaves in disposition by desire to the Divine, which is one and alone and impassible, and has nothing at all, differing in essence, contemplated alongside it or in addition to it from eternity—for none of the things that come from it attains it—he too is one and alone and impassible, by his unswerving inclination toward the One.","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 Β.","english":"The work of Saint Maximus was divided into volumes, and the pages are recorded according to the order of \"GREGORY PALAMAS\" of the editions \"TO BYZANTION,\" 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] from the Patrologia of [Migne], volumes 90 and 91 (typed by the mother of Fr. Arsenios Meskos), and 3) the scholia on the works of Saint Dionysius the Areopagite from the BYZANTIO editions; the text was passed through a scanner, followed by optical character recognition and proofreading. Volume and page for the BYZANTIO editions are recorded in the following manner: , that is, the tenth page of volume B follows. There is also an indication of the page of the Patrologia when the text comes from there.\n\n* The text comes from the Patrologia of [Migne], volume 91 (typed by the mother of Fr. Arsenios Meskos), in comparison with the text of the editions \"TO BYZANTIO\" of the series \"GREGORY PALAMAS,\" Thessaloniki 1992, PHILOKALIA OF THE NEPTIC AND ASCETIC FATHERS, volume II.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"γενόμενος, εἷς τε καί μόνος, καί ἄτρεπτος. Εἰ γάρ ἕν ἐστι καί μόνον αὐτῷ ποθούμενον, τοῦτο δέ κυρίως ἄτρεπτόν ἐστιν, ὡς κατ’ οὐσίαν διά τήν φυσικήν ἀπειρίαν ἀκίνητον· οὐ γάρ ἔχει ποῦ κινηθῆναι τό ἀκίνητον ἄπειρον· ἄρα καί αὐτός οἷα τοῦ ἑνός ὑπάρχων ἐραστής, κατά τό εἰκός, εἷς γέγονε καί μόνος καί ἄτρεπτος· ὡς ποιήσας παντάπασιν ἀπό τοῦ ἐνός τήν γνώμην ἀκίνητον. Ὁ δέ τοῖς ὑλικοῖς, τρεπτοῖς οὖσι κατά φύσιν καί ἀλλοιώτοις, καί οὐδαμοῦ παντελῶς στῆναι δυναμένοις, ἀγνοίᾳ τοῦ κρείττονος κατά γνώμην οἰκείαν ἐνδήσας τῆς ψυχῆς τόν ἔρωτα, τρεπτός ἐστιν ἐξ ἀνάγκης καί ἐμπαθής καί εὐαλλοίωτος· τοῖς φύσει κινουμένοις καί πάσχουσι τήν συνεπικινουμένην ἔχων πάσχουσαν τῆς ψυχῆς τήν διάθεσιν.\n\nΜή τοίνυν ταύτης σου, δέσποτά μου εὐλογημένε, τῆς ἀγαθῆς καί θεωτικῆς ἕξεως, τῆς ἐχούσης σου πρός τόν Θεόν τήν γνώμην συνέκδημον, ἐκστῆσαί τι τῶν ὄντων δυνηθῇ· μή χρόνος ἀτάκτως ἑαυτῷ συμμεταβάλλων τήν τῶν ὑλικῶν πραγμάτων φοράν, τῆς γνώμης ἀλλοιώσῃ τό βάσιμον· μή ἀνθρώπων ἀπειλή φόβον προτεινομένη, τῆς καλῆς διαθέσεως μετακινήσῃ τό στάσιμον· μή λόγος κολάκων ἀνδρῶν τῇ προφορᾷ καταγλυκαίνων τήν ἀκοήν τῆς ψυχῆς χαυνώσῃ τό εὔτονον· μή ὄρεξις ἀντιλυπήσεως, ἐκ τοῦ δύνασθαι τυχόν πρός τινα, τό σύνολον διαφθείρῃ τοῦ τρόπου τό ἥμερον· μή πόθος τῆς περί τό ἄρχειν δόξης, τῆς περί τό Θεῖον ἀγάπης μειώσῃ τήν ἔφεσιν. Οὐ γάρ ἔλλειψις δόξης παρά Θεῷ πάντως ἤ ἀνθρώποις ἐστί τό μή ἄρχειν ἀνθρώπων(1)·","english":"becoming one and alone and unchanging. For if there is one and only one thing desired by him, and this is properly unchanging, as being by essence immovable because of its natural infinity; for the immovable infinite has nowhere to move; therefore he too, as being a lover of the One, has, as is likely, become one and alone and unchanging, having made his judgment wholly immovable from the One. But he who in ignorance of the better has bound the love of his soul to material things, which are by nature changeable and subject to alteration and are wholly unable to stand anywhere, is necessarily changeable and passionate and easily altered, having the disposition of his soul suffering along with things that are by nature moved and suffer.\n\nTherefore, my blessed lord, let nothing that exists be able to remove you from this good and God-like state of yours, which has your judgment as a fellow-traveler toward God; let not time, changing the flux of material things in disorder for itself, alter the firmness of your judgment; let not the threat of men, offering fear, move the stability of your good disposition; let not the speech of flattering men, sweetening the hearing of the soul by its utterance, relax its tension; let not the desire for retaliation, from being able perhaps to do something to someone, corrupt altogether the gentleness of your character; let not the longing for the glory of ruling diminish the desire for the love of things Divine. For not to rule over men is certainly not a lack of glory with God or with men;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"ἀλλά καί μᾶλλον δόξης ἐπίδοσις, ὅσον ταραχῆς καί φροντίδος ἡ ψυχή παντοίας καθέστηκεν ἐλευθέρα τῆς ἔξωθεν, ὡς ὁ ἐμός ἔχει λόγος· καί πᾶς εὐσεβῶς τά δέοντα συνορῶν, ὡς οἶναι, συνθήσεται. Πᾶς γάρ ἀνήρ ὡς ἀληθῶς ἐνάρετος καί φιλόθεος, αὐτάρκης ἑαυτῷ πρός πᾶσαν εὐδαιμονίαν ἐστί· μηδεμίας περιβολῆς τῶν ἐκτός, πρός τό πορίσασθαι ταύτην δεόμενος. Ὁ γάρ τῶν θείων ἰδιωμάτων ἑαυτοῦ κατά τόν βίον τάς ἐμφάσεις καταστήσας γνωρίσματα, πάντων ἐντελῶς ἔχει τῶν ἀγαθῶν τό πλήρωμα· δι᾿ οὗ πέφυκεν ἐγγίνεσθαι τοῖς ἀνθρώποις ἡ πρός τόν Θεόν ἀκριβής ἐξομοίωσις· πρός ἥν οὐδέ τῶν μετά Θεόν συγκρινόμενον καθοτιοῦν παραβάλλεται. Καί ἁπλῶς εἰπεῖν, μή νόσος, μή ὑγεία, μή πλοῦτος ὁ κάτω συρόμενος, μή πενία τῶν φθειρομένων, μή ψόγος, μή ἔπαινος, μή θάνατος, μή ζωή, μή τό παρόν, μή τό μέλλον, μηδέ καθάπαξ ἕτερον τῶν ὄντων ἤ γινομένων, τήν θρεψαμένην σε ταύτην, καί εἰς τόδε προαγαγοῦσαν παρά τι Θεῷ καί ἀνθρώποις κλέος φιλοσοφίαν, νοθεῦσαι δυνηθῇ. Τοῦτο δέ γενήσεται, πῶς; Εἰ πάντα πιστεύσοιμεν τῷ Θεῷ τά καθ᾿ ἑαυτούς(2)· καί μηδέν μέν ζητεῖν ἀνασχοίμεθα παντελῶς, ὧν ἐκ Θεοῦ ζητεῖν οὐ προσετάγημεν· ζητεῖν δέ διά πάσης σπουδῆς, πᾶν ὅτιπερ ἐκ Θεοῦ ζητεῖν ἐπετάγημεν· καί τά μέν ὡς μετά Θεόν ὑπό γνώμην ἡμετέραν ὄντα καί δύναμιν, κατά πάντα τρόπον θελήσαιμεν, καί μορφῶσαι δι᾿ αὐτῶν τῶν ἔργων σπουδάσαιμεν·","english":"But rather it is an increase of glory, inasmuch as the soul stands free from all disturbance and care from outside, as my account holds; and everyone who piously perceives what is needful will agree, as I think. For every man who is truly virtuous and a lover of God is sufficient for himself for every blessedness, needing no covering of external things in order to procure it. For he who has established in his life the impressions of his own divine properties as marks has completely the fullness of all good things; through which the exact likeness to God naturally comes to be in men; compared with which, not even any of the things after God is comparable in any way. And to speak simply, neither sickness nor health, neither the wealth that is dragged below nor the poverty of corruptible things, neither blame nor praise, neither death nor life, neither the present nor the future, nor indeed any other of things that are or come to be, shall be able to corrupt this philosophy that nurtured you and brought you to this point, for glory with God and men. And how shall this come about? If we entrust to God all our own affairs; and we should not endure to seek at all any of the things which we have not been commanded to seek from God; but to seek with all zeal everything whatsoever we have been commanded to seek from God; and the things that are after God and under our own judgment and power, we should will in every way, and strive to shape them through the works themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"τά δέ, πάσαις ψῆφοις, ὡς τῆς ἡμῶν πρός τό γίνεσθαί τε καί ἀπογίνεσθαι γνώμης οὐ χρῄζοντα, παραχωρήσαιμεν τῷ Θεῷ μετ᾿ εὐχαριστίας καί πίστεως ἄγειν ὅπη θέλει καί βούλεται, μηδέν πρός τούς λόγους διαφερόμενοι τό σύνολον τῆς αὐτοῦ προνοίας καί διοικήσεως· οἷς τό πᾶν ἀγνώστως μετά σοφίας ἀποῤῥήτου πρός τό ἑαυτοῦ κατά πρόγνωσιν τοῦ Θεοῦ φέρεται πέρας· κἄν ἄλλως, καί παρά τήν ἡμῶν ἐλπίδα ποιῆται τῶν τοιούτων λόγων τήν ἔκβασιν. Σοφώτατος γάρ ἐστι τῶν ἡμετέρων κηδεμών καί προστάτης, ἅτε δή μή συμβᾶσαν αὐτῷ τήν σοφίαν κτησάμενος, ἀλλ᾿ αὐτός κατ᾿ οὐσίαν σοφίαν κυρίως καί ὤν καί λεγόμενος. Ἕν μόνον γνησίως τηρῆσαι θελήσωμεν, τό ἀγαπᾷν αὐτόν, καθώς εἶπεν, ἐξ ὅλης καρδίας, καί ψυχῆς, καί δυνάμεως, καί τόν πλησίον ὡς ἑαυτούς· σπουδάζοντες πάντα τρόπον ἐπινοῆσαι πρός πέρας ἀγαγεῖν τό θεῖον τοῦτο διάταγμα· καί ὅλος πληρέστατος ἡμῖν κατά περιγραφήν ὁ θεῖος κατώρθωται\n\nσκοπός(3), ὡς ἄν ἀξίας ἤ τάξεως, βίου τε καί σχήματος ἔχωμεν· εἴτε ἄρχοντες, εἴτε ἀρχόμενοι, πλουτοῦντές τε καί πενόμενοι, καί ὑγιαίνοντες καί νοσοῦντες, καί ἄλλως πῶς τοῦ σώματος ἔχοντες· καί περί τῶν ἄλλων ὅσα πάντως ἡμῶν κατά διάθεσιν οὐχ ἕπεται τῇ θελήσει, μηδόλως μεριμνήσωμεν. Τί γάρ πρός ἡμᾶς, τό μή καθεστώς κατά φύσιν ἐξ ἀνάγκης, ἤ κατά γνώμην ἐκ τοῦ θέλειν ἡμέτερον; Καί τοῦτο τυχόν ἡμᾶς σκοπῆσαι βουλόμενος ὁ λόγος, διά θείας ἐντολῆς οὐ δέδωκεν ἡμῖν περί τούτου διάταξιν· ἵνα μή τοῖς οὐκ ἐφ᾿ ἡμῖν ἐγχειροῦντες παρά φύσιν, τῇ τοῦ θέλειν δυνάμει ψεκτῶς παραχρώμεθα·","english":"But these things, by all votes, since they do not need our opinion as to their coming to be and passing away, let us concede to God with thanksgiving and faith to lead whither he wills and desires, in no way at all disputing against the accounts of his providence and governance; by which the whole is carried, in a manner unknown, with secret wisdom, to its own end according to God's foreknowledge; even if he brings the outcome of such accounts otherwise and beyond our hope. For he is the most wise guardian and protector of our affairs, inasmuch as he did not acquire wisdom as something that came to be his, but is and is called wisdom in essence, properly. Let us will genuinely to keep one thing only, to love him, as he said, with all our heart and soul and strength, and our neighbor as ourselves; striving in every way to devise how to bring this divine ordinance to its end; and the whole divine goal has been most fully accomplished for us, so to speak, by definition, in whatever rank or order, life and condition we may be—whether rulers or ruled, rich and poor, healthy and sick, and however else we are disposed in body; and concerning other things, as many as altogether do not follow our will according to our disposition, let us not be anxious at all. For what is it to us, that which is not established by nature from necessity, or by judgment from our own willing? And perhaps wishing us to consider this, the account has not given us a command concerning it through divine precept; so that we, undertaking things not in our power contrary to nature, might not misuse the power of willing in a blameworthy way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"καί τήν μέν ἀσθενοῦσαν δείξωμεν, οὐκ ἔχουσαν τά μηδαμῶς ὑπ᾿ αὐτήν εἶναι δυνάμενα· τό δέ Θεόν βιαζώμεθα, νομίζοντες ἑαυτῶν εἶναι τήν τῆς προνοίας διοίκησιν, τήν σοφῶς τοῖς οὐκ᾿ ἐφ᾿ ἡμῖν εἰς κόλασιν μέν χρωμένην τῶν ἐφ᾿ ἡμῖν κακῶν· ἐπίδοσιν δέ καί εὔτονον δρόμον τῶν ἐφ᾿ ἡμῖν ἀγαθῶν. Διαιροῦντες οὖν τῶν ἐφ᾿ ἡμῖν τά οὐκ ἐφ᾿ ἡμῖν, τά μέν τῆς θείας ὑπάρχειν ὁλοσχερῶς προνοίας· τά δέ, μετά τῆς θείας προνοίας, καί τήν ἡμῶν κατά θέλησιν γνώμης εἶναι κατόρθωμα πιστεύσωμεν. Ἐφ᾿ ἡμῖν οὖν ἐστιν, ἵνα ὡς ἐν ὅρῳ περιλαβών εἴπω πᾶν ὅτιπερ ἀρετῆς λόγῳ, ἤ τοὐναντίον κακίας τρόπῳ περιεχόμενον, κατά θέλησιν ἡμῶν τῇ γνώμῃ παρέπεται. Οὐκ ἐφ’ ἡμῖν δέ ἐστι, πᾶν ὅτιπερ τῆς οἰκείας ὑπάρξεως δημιουργόν τήν ἡμῶν οὐκ ἔχει προαίρεσιν· καί πᾶν μέν κατά φύσιν ὑπάρχον ἀρετῆς καί κακίας ἐλεύθερον· τῇ δέ χρήσει τῶν ἐχόντων, τοῦτο ἤ ἐκεῖνο γινόμενον, ἤ φαινόμενον εἰπεῖν οἰκειότερον. Πάντα τοιγαροῦν τά ἐφ᾿ ἡμῖν ἀγαθά μονώτατα, ὡς τῆς ἡμῶν σύν Θεῷ προαιρέσεως ἔργα, καί τῆς ἡμῶν γνώμης ὑπάρχοντα πράγματα, θελήσωμέν τε σφοδρῶς καί περί πολλοῦ ποιησώμεθα· καί ἐσόμεθα τῆς θείας οὕτω γε χάριτος πῶλοι εὐπειθεῖς καί εὐήνιοι, ἐπιβαίνοντα τόν Λόγον δεχόμενοι, καί τόν δρόμον ἡμῖν εὐτάκτως κατορθοῦντα τῶν ἀρετῶν. Τά δέ οὐκ ἐφ᾿ ἡμῖν, ὡς οὐκ ὄντα δι᾿ ἑαυτά κατά φύσιν κακία ἤ ἀρετή, ἀλλ᾿ ὄργανα προαιρέσεως, τοῦ ἐφ᾿ ἡμῖν λόγου κεκρυμμένην τήν ὁρμήν εἰς τό φανερόν ἄγοντα, μή θελήσωμεν ὅλως·","english":"And let us show the one to be weak, since it does not possess the things that can in no way be under it; but let us not do violence to God, thinking that the administration of providence belongs to us—providence which wisely uses the things that are not in our power for the punishment of the evils that are in our power, and for the increase and well-ordered course of the good things that are in our power. Dividing, then, the things not in our power from the things in our power, let us believe that the former belong wholly to divine providence, but that the latter, together with divine providence, are also the achievement of our own judgment according to our will. It is in our power, then—to speak comprehensively, as if summing it up in a definition—everything that is contained under the principle of virtue, or conversely under the mode of vice, follows our judgment according to our will. It is not in our power—everything that does not have our own choice as the creator of its own existence; and everything that exists according to nature is free from virtue and vice, but by the use of those who possess it, it becomes or appears to be this or that—to speak more properly. All the good things that are in our power, therefore, as being works of our choice together with God and realities of our own judgment, let us will earnestly and make much of; and thus we shall be obedient and well-yoked colts of divine grace, receiving the Word as he mounts us and sets straight for us the ordered course of the virtues. But the things that are not in our power, since they are not in themselves by nature either vice or virtue, but instruments of choice, bringing the hidden impulse of the principle that is in our power into the open—let us not will them at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"ἵνα μή τήν κατά φύσιν τοῦ θέλειν τῇ παραχρήσει διαφθείρωμεν δύναμιν, βουλομένην ἐπιλαβέσθαι τῶν ἀμηχάνων, καί ὑπ᾿ αὐτῆς κατορθοῦσθαι μή δυναμένων. Ἀλλά πιστεύσωμεν αὐτά τῷ Θεῷ, καί δεξώμεθα μετ᾿ εὐχαριστίας πᾶσαν καιρῶν τε καί πραγμάτων μεταβολήν, κατά τήν σωτήριον τοῦ Θεοῦ βούλησιν συμφερόντως ἡμῖν γινομένην· ὥστε μή μόνον διά τῶν αὐτῶν, ἀλλά καί τῶν οὐ τῶν αὐτῶν ὥσαύτως, καί διά τῶν ἀνωμάλων ὁμαλῶς ἡμῖν τό καλόν κατορθωθῆναι τῆς ἀρετῆς. Οὐδείς γάρ τῆς ἀγαθῆς ἐλπίδος ἐκπίπτει ποτέ, παραχωρῶν καί ἐμπιστεύων τῷ Θεῷ τήν ἐπ᾿ αὐτῷ τῶν οὐκ ἐπ᾿ αὐτῷ διοίκησίν τε καί πρόνοιαν. Καί ἀληθής ὁ φήσας που τῶν ἑαυτοῦ λόγων Σοφός· Ἐμβλέψατε εἰς τάς ἀρχαίας γενεάς, καί ἴδετε τίς ἐπίστευσε Κυρίῳ καί κατησχύνθη· ἤ τίς ἐπικαλέσατο αὐτόν, καί ὑπερεῖδεν αὐτόν;\n\nἘπειδή ταῦτα τοῦτον ἔχει τόν τρόπον, καθώς ἔδειξε σύν ἀληθείᾳ τρέχων ὁ λόγος· καί τήν τῶν θελητῶν καί οὐ θελητῶν ἰδιότητα παρέστησε σαφῶς, ἀλλήλων διακρίνας ὁρισμῷ τά μή φυρόμενα· μήτε ἀφαιρουμένης ἡμῶν τῆς ἀρχῆς, ὡς καλοῦ τινος στέρησιν ὑπομένοντες, ἀντιποιηθῶμεν· οὔτε γάρ ἕπεται πάντως ἡμῖν ἡ ἀρχή θελήσασι, τοῦ ἐφ’ ἡμῖν λόγου πόῤῥω τυγχάνουσα· ὥσπερ οὐδέ πλοῦτος καί ὑγεία, οὐδ᾿ ὅσα τῶν ἐν μέσῳ κειμένων δι᾿ ἡμῶν μορφοῦται πρός ἀρετήν ἤ κακίαν· μήτ᾿ αὖ πάλιν διδομένην ὡς κακόν τι παντελῶς ταύτην ἀπωσώμεθα, δυναμένην τυχόν ἀρετῆς ὄργανον εἶναι τοῖς φιλοθέοις· καί πάντα προσφέρειν Θεῷ διά πάσης σπουδῆς πρός τοῖς ἐπ᾿ αὐτοῖς ἅπασι, καί τά οὐκ ἐπ᾿ αὐτοῖς κατ᾿ οἰκονομίαν συμβαίνειν αὐτοῖς συγχωρούμενα, προῃρημένοις. εἰκότως ἐστίν.","english":"So that we do not corrupt through misuse the natural power of the will, which wishes to lay hold of things impossible and unable to be set right by it. But let us entrust these things to God, and receive with thanksgiving every change of times and circumstances, which comes to be for our benefit according to God's saving will—so that not only through the same things but also through things not the same in like manner, and through uneven things evenly, the good of virtue may be set right for us. For no one ever falls away from good hope who yields and entrusts to God the administration and providence over what is not in his power. And true is the one who somewhere said among his own words, the Wise Man: Look at the ancient generations, and see who trusted in the Lord and was put to shame; or who called upon him, and he overlooked him?\n\nSince these things are so, just as the account, running with truth, has shown—and clearly set forth the distinctness of things willed and things not willed, distinguishing by definition the things that are not confused with one another—let us neither, when the principle is taken away from us, as though suffering the loss of something good, claim it back; for the principle does not altogether follow upon our willing, since the reason of what is in our power is far off; just as neither do wealth and health, nor all those things among the intermediate that are shaped by us toward virtue or vice; nor again, on the other hand, let us utterly reject it when given as though it were something bad, since it can perhaps be an instrument of virtue for those who love God; and let us offer all things to God with all zeal, in addition to all the things in our power, and the things not in our power that happen to them by economy, for those who have chosen this. This is reasonably so.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Ὧν γάρ ἄνευ καλοί τε καί ἐνάρετοι γίνεσθαί τε καί εἶναι καί διαμένειν Τό γάρ μή δι᾿ ἑαυτόν κατά φύσιν τυχόν καλόν ἤ κακόν, οὔτε ἑραστόν οὔτε φευκτόν δυνάμεθα· καί πάλιν κακοί καί\n\nπάσης ἀρετῆς ἔρημοι, τούτων οὐκ ἀναγκαία πάντως ἡμῖν καθοτιοῦν ἡ κτῆσις· οὔτε μήν ἡ ἀκτησία, πρός γένεσιν καλοῦ τινος ἤ κακοῦ καί συντήρησιν. Ἐπεί καί δυναστείας καί πλούτου καί ὑγείας τινές ἐστερημένοι, πολλούς ἀγαθῶν αἰωνίων ἐκτήσαντο θησαυρούς· ἕτεροι δέ τοὐναντίον, δυναστείαν καί πλοῦτον καί ὑγείαν ἔχοντες, πάντων τῶν θείων ἀγαθῶν κατ᾿ οἰκείαν γνώμην γεγόνασιν ἔκπτωτοι. Καί μαρτυροῦσιν ὅ τε πτωχός Λάζαρος, καί ὁ κατ᾿ αὐτόν πλούσιος. Ὁ μέν πάσης ὑλικῆς δυναστείας, ὑγείας τε καί περιουσίας ἐστερημένος, τήν ἐν κόλποις Ἀβραάμ δεχόμενος μακαρίαν ἀνάπαυσιν· ὁ δέ τούτων τῶν ὑλικῶν εἰς ἄκρον ὑπάρχων κατάκομος, εἰργόμενος ἀπό τῶν ὀσίων τῷ χάσματι, καί τό κολαστικόν πῦρ ἔχειν μερίδα κατακρινόμενος. Καί πάλιν Δαβίδ καί Ἰώβ, οἱ μεγάλοι τῆς ἀληθείας ἀγωνισταί, δι᾿ ἀμφοτέρων τῶν βίων τῶν ἀλλήλων κατά διάμετρον ἀντιπαθῶς ἀπῳκισμένων δοκιμασθέντες, τήν ἀρετήν διεσώσαντο διά τῶν ἐναντίων αὐξάνουσαν. Οὐ γάρ ἐστι πλούτου καί ὑγείας καί δυναστείας ἔργον· οὐδ᾿ αὖ πάλιν τῆς τούτοις ἀντικειμένης μοίρας ἡ ἀρετή, ἵνα πάθῃ πρός τά ἐναντία μεταβολήν, συναλλοιωθεῖσα τοῖς πράγμασιν· ἀλλά διαθέσεως θείας, καί γνώμης εἰς ἄκρον τῷ καλῷ πεποιωμένης, καί κατά Θεόν ἀμεταβόλως πεπηγυίας, καί τήν οἰκείαν ἐν τοῖς ἐναντίοις ἀπαράλλακτον φυλαττούσης ταυτότητα.","english":"For without these things we cannot become, be, or remain good and virtuous. For we cannot desire or avoid what is naturally good or evil, whatever it may be, if it is not in our own power; and again, we cannot be evil and destitute of all virtue. The possession of these things is not absolutely necessary for us in any way, nor is the lack of them, with a view to the generation or preservation of any good or evil. For some, deprived of power, wealth, and health, have acquired many treasures of eternal goods; while others, on the contrary, having power, wealth, and health, have by their own choice fallen away from all divine goods. Both poor Lazarus and the rich man in his story bear witness: the one, deprived of all material power, health, and property, received the blessed rest in the bosom of Abraham; the other, possessing these material things to the utmost, was excluded from the holy places by the great chasm and condemned to have the punishing fire as his portion. And again, David and Job, the great champions of truth, were tested through both ways of life, which were diametrically opposed to each other and mutually hostile, and they preserved virtue, which increased through opposites. For virtue is not the work of wealth, health, and power; nor again is virtue the work of the lot opposed to these, so that it should undergo change toward opposites, being altered together with circumstances; but it is the work of a divine disposition and a will thoroughly fashioned toward the good, firmly fixed in God immovably, and preserving its own identity unaltered in the midst of opposites.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Διδομένην τοίνυν τήν ἀρχήν στέρξωμεν, καί ὡς τῆς κατ᾿ ἀρετήν ἡμῖν παρά Θεοῦ δοθεῖσαν ἐπικουρίας ὄργανον καταδεξώμεθα. Καί πάλιν ἀφαιρουμένην αὐτήν μή ζητήσωμεν, ὡς μέγα φοβερᾶς ἀχθηδόνος βάρος ἀποτιθέμενοι, καί τόν ἐφ᾿ ἡμῖν τῆς Προνοίας σκοπόν ἀποκαλύπτουσαν, τῆς τό συμφέρον ἑκάστῳ φιλανθρώπως οἰκονομούσης· Μή ζήτει, γάρ, φησίν ὁ Σοφός, γενέσθαι κριτής, μή οὐκ ἰσχύσης ἐξᾶραι ἀδικίας· μή ποτε εὐλαβηθῇς ἀπό προσώπου δυνάστου, καί θήσεις σκάνδαλον ἐν εὐθύτητί σου· καί ἁμάρτῃς εἰς πλῆθος πόλεως, καί καταβάλῃς ἑαυτόν ἐν ὄχλῳ, καί καταδεσμεύσῃς δίς ἁμαρτίαν. Πλήν γε ὅτι εἰ κἀκ τούτων φανῆναι θελήσειας, εὐλογημένε, οὐδενός ἔλαττον ἦλθες τῶν κατά σέ. Οἱ γάρ ὀφθαλμοί Κυρίου, καθώς ὁ αὐτός ἔφη Σοφός, ἐπέβλεψαν ἐπί σέ εἰς ἀγαθά, καί ἀνώρθωσέ σε ἐκ ταπεινώσεώς σου, καί ἀνύψωσε τήν κεφαλήν σου, καί ἀπεθαύμασάν σε πολλοί, καί διηγοῦνται λαοῖς τε καί ἔθνεσι τάς ἀρετάς σου. Καί ὅ περί τῶν ἀποστόλων διά τοῦ μεγάλου Δαβίδ τό ἅγιον Πνεῦμα προανεφώνησεν· Εἰς πᾶσαν τήν γῆν ἐξῆλθεν ὁ φθόγγος τῶν κατορθωμάτων σου, καί εἰς τά πέρατα τῆς οἰκουμένης τῶν σῶν ἀρετῶν εὐώδης ἦλθε διάδοσις. Οὐ γάρ ἔφαγες τόν ἄρτον σου μόνος, ἀλλ᾿ ὀρφανοῖς ἐξ αὐτοῦ πλουσίως μετέδωκας, καί ἐκ νεότητος αὐτῶν ἐξέτρεψας αὐτούς ὡς πατήρ, καί ἐκ γαστρός μητρός αὐτῶν ἐπί δικαιοσύνην ὡδηγήσας. Οὐχ ὑπερεῖδες γυμνούς ἀπολλυμένους, καί οὐκ ἠμφίασας· ἀδύνατοι δέ πάντες ηὐλόγησάν σε· τούς γάρ ὤμους αὐτῶν ἐθέρμανας ἀπό κουρᾶς ἀμνῶν σου. Οὐκ ἔταξας τό χρυσίον σου εἰς τόν χοῦν σου, τουτέστιν εἰς ἀπόλαυσιν τῆς σαρκός σου·","english":"Let us then accept the beginning that is given, and receive it as an instrument of the assistance given to us by God for virtue. And again, when it is taken away, let us not seek it, as if setting down the weight of a great and fearful burden, and revealing the purpose of Providence that is in our power, which in a humane way manages what is beneficial for each. For do not seek, says the Wise One, to become a judge, lest you be unable to remove iniquity; lest at any time you fear the face of a powerful man, and place a stumbling block in your uprightness; and sin against a multitude of a city, and cast yourself down among the crowd, and bind up sin twice. Nevertheless, if you should wish to appear even from these things, blessed one, you have come no less than any of those who are according to you. For the eyes of the Lord, as the same Wise One said, looked upon you for good, and set you upright from your humiliation, and lifted up your head, and many marveled at you, and they tell of your virtues to peoples and nations. And what the Holy Spirit foretold concerning the apostles through the great David: Into all the earth went out the sound of your achievements, and to the ends of the inhabited world came the fragrant report of your virtues. For you did not eat your bread alone, but richly shared it with orphans, and from their youth you turned them aside as a father, and from their mother's womb you guided them to righteousness. You did not overlook the naked perishing, and did not clothe them; but all the weak blessed you; for you warmed their shoulders from the shearing of your lambs. You did not set your gold in your dust, that is, for the enjoyment of your flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"ἀλλ᾿ ἐν οὐρανῷ πάντα τόν πλοῦτόν σου προέπεμψας, εἰς ἑτοιμασίαν τῶν τῆς ψυχῆς ἀγαθῶν. Οὐκ ἠπατήθης πλούτῳ φθειρομένῳ, καί ῥέοντι αὐτῷ οὐ προσέθηκας καρδίαν. Γελοιασταῖς οὐ συνηυλίσθης, ὧν ὁ βίος ἐστίν αἰσχύνη, καί ἡ ζωή κηλίδων πεπλήρωται. Οὐκ ἐσπούδασεν ὁ ποῦς σου εἰς δόλον· οὐδέ ἐπεχάρης πτώματι ἐχθρῶν, καί εἶπεν ἡ καρδία σου. Εὖγε. Οὐκ ἐστέναξεν ἡ γῆ ἐπί σοί· οὐ γάρ ἔφαγες μόνος τήν ἰσχύν αὐτῆς ἄνευ τιμῆς, οὐδέ ψυχάς κυρίων αὐτῆς ἐξέθλιψας. Ἀπό δώρων ἀδίκων τάς χεῖρας συνέστειλας· διέσωσας δέ πτωχόν ἐκ χειρός δυνάστου, καί ἔκλαυσας ἐπί παντί ἀδυνάτῳ· καί ἰδῶν ἄνδρα ἐν ἀνάγκαις, ἐστέναξας. Ὀρφανοῖς οἷς οὐκ ἦν βοηθός ἐβοήθησας· στόματα δέ χηρῶν ηὐλόγησάν σε. Δικαιοσύνην γάρ ἐνδύσω, καί ἠμφιάσω κρῖμα εὐθές, ἴσα διπλοΐδι. Ὀφθαλμός ἐγένου τυφλῶν, ποῦς δέ χωλῶν, καί πατήρ ἀδυνάτων. Μύλας ἀδίκων συνέτριψας, καί ἐκ μέσου τῶν ὀδόντων\n\nαὐτῶν ἐξέσπασας ἅρπαγμα. Καί συνελόντα φάναι, πεινῶντας διατρέφεις, καί διψῶντας ποτίζεις, καί ξένους περιστέλλεις, καί γυμνούς περιβάλλεις, καί ἀσθενοῦντας ἐπισκέπτῃ, καί τοῖς ἐν φυλακαῖς διακονεῖς· μᾶλλον δέ, Θεῷ διά πάντων τούτων εὐαρεστεῖς· δι᾿ ὅν πᾶσι τούτοις προθύμως ἐπαρκεῖν, πάντων ἐπιδοξότερον ἔκρινας. Διά τοῦτό σε δικαίως ἐφύλαξεν ὁ Θεός, καί ὁ λύχνος αὐτοῦ λάμπει ὑπέρ κεφαλῆς σου· τουτέστιν, ὁ νόμος τῶν ἐντολῶν τῇ πράξει τῶν ἀρετῶν ἐπί σοί πᾶσι λαμπρῶς διαφαίνεται· καί τῷ φωτί αὐτοῦ πορεύῃ ἐν σκότει·","english":"But you sent all your wealth ahead into heaven, for the preparation of the good things of the soul. You were not deceived by corruptible wealth, and you did not set your heart upon it as it flowed away. You did not dwell with mockers, whose life is shame and whose existence is filled with stains. Your foot did not hasten to deceit, nor did you rejoice at the fall of enemies and say in your heart, \"Well done.\" The earth did not groan because of you, for you did not eat its strength alone without price, nor did you oppress the souls of its owners. You kept your hands back from unjust gifts; you saved the poor man from the hand of the powerful, and you wept over every helpless person; and seeing a man in distress, you groaned. You helped orphans who had no helper, and the mouths of widows blessed you. For you clothed yourself in righteousness, and you put on upright judgment as a double cloak. You became an eye to the blind, a foot to the lame, and a father to the helpless. You crushed the molars of the unjust, and from the midst of their teeth you snatched away the prey. And to sum it up, you feed the hungry and give drink to the thirsty, you clothe strangers and wrap the naked, you visit the sick and minister to those in prison; or rather, through all these things you please God; for whose sake you judged it more glorious than all things to supply all these things eagerly. Therefore God rightly guarded you, and His lamp shines over your head; that is, the law of the commandments shines brightly in you before all through the practice of the virtues; and by His light you walk in darkness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"τουτέστι, τῇ γνώσει τῆς τῶν ὄντων εὐσεβοῦς θεωρίας, τήν ἀπάτην τοῦ αἰῶνος τούτου καί τήν ἄγνοιαν ἀβλαβῶς διοδεύεις, πρός τό ἄσκιον φῶς ἐπειγόμενος. Σοί γάρ μόνῳ κατά ἀλήθειαν ὑπῆρξε παρά πάντας ἀνθρώπους, ἠγαπημένε, τῷ τῆς ἀρχῆς ὄγκῳ μή διαφθεῖραι τήν ἀρετήν, μηδέ τῷ χρυσῷ τόν τοῦ Χριστοῦ καθοτιοῦν ὑποκλῖναι νόμον· ἀλλά τοσοῦτον τῇ ἀρετῇ δουλῶσαι τήν ἐξουσίαν, ὥστε καί ἀπό μόνον ἀρετῆς τέ φημι καί λόγου, γνωρίζεσθαι· καί πᾶσι πανταχοῦ γενέσθαι διά τό κλέος τῆς δικαιοσύνης ἐξάκουστον.\n\nΕἰ δέ τό κατά σάρκα δυσπαθές ὡς εἰκός παραιτούμενοι, τήν ταύτης νομίζομεν περιποιεῖσθαι διά τῆς ἐξουσίας εὐπάθειαν, γνῶμεν, ὡς τήν μέν εὐπάθειαν τῆς σαρκός, θείας ἐντολῆς ἐφεῦρε τῷ βίῳ παράβασις, καί ἄνθρωπος τῶν αἰωνίων τά πρόσκαιρα προτιμήσας εἰσήγαγε· τήν δέ τῆς σαρκός δυσπάθειαν, θείας ἐντολῆς τήρησις, καί Θεός διά τοῦτο γενόμενος ἄνθρωπος δι᾿ ἑαυτοῦ παρέδειξέ τε καί ἐνομοθέτησε· καί τήν μέν εἶναι τῆς τοῦ παραδείσου καί τῶν ἐκεῖσε ἀγαθῶν τοῖς ἀνθρώποις ἀποξενώσεως αἰτίαν· τήν δέ τῆς εἰς τόν παράδεισον ἐπαναγωγῆς, καί τῆς εἰς οὐρανούς ἀναλήψεως· καί τό δή πάντων θαυμασιώτερον τῆς πρός Θεόν οἰκειώσεως πρόξενον. Καί διά τοῦτο τῆς μέν σαρκικῆς δυσπαθείας, ὡς θείας ὀργάνου χάριτος ὑπαρχούσης, μέχρι πάντως ἀνθεξώμεθα, μή συμμεταβαλλόμενοι τοῖς καιροῖς καί τοῖς πράγμασι· τῆς δέ τῆς σαρκός εὐπαθείας παντελῶς ἀλογήσωμεν, ὡς ἀποπτύστου, καί πάντως λυθησομένης, καί πεισομένης τό ἑαυτῆς, καί τούς ἰδίους ὅρους οὐχ ὑπερβαινούσης, ὡς τό θεῖον ἔφη τοῦ Χριστοῦ στόμα Γρηγόριος·","english":"that is, by the knowledge of the pious contemplation of things that exist, you pass through the deceit of this age and its ignorance unharmed, hastening toward the unshadowed light. For to you alone in truth, beyond all men, beloved one, did it belong not to corrupt virtue by the bulk of your office, nor to bend the law of Christ in any way to gold; but so to enslave authority to virtue that you are known from virtue and reason alone, as I say, and have become everywhere known to all through the fame of your righteousness.\n\nBut if, as is likely, we shun the suffering of the flesh and think that by authority we procure for ourselves the well-being of the flesh, let us understand that the well-being of the flesh was invented for life by the transgression of the divine commandment, and man, preferring things temporal to things eternal, introduced it; whereas the suffering of the flesh was shown and legislated by the keeping of the divine commandment, and by God who for this reason became man through himself; and that the one is the cause of men's estrangement from paradise and the good things there, while the other is the cause of the leading back into paradise and the ascent into the heavens, and—what is more wonderful than all—the procurer of intimacy with God. And for this reason let us by all means cling to the suffering of the flesh, since it is a divine instrument of grace, not changing with the times and circumstances; but let us utterly disregard the well-being of the flesh, as something to be spat out, and destined to be wholly dissolved and to submit to its own nature, not overstepping its own bounds, as Gregory, the divine mouth of Christ, said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"καί ὡς πάντων τῶν τῆς ψυχῆς στιγμάτων ποιητικῆς· ἵνα ὅλοι γενώμεθα τοῦ Θεοῦ καί μόνου, διά πάντων τῶν τε ψυχικῶν καί σωματικῶν κινημάτων, τάς θείας αὐγάς ἀπαστράπτοντες. Καί ἁπλῶς εἰπεῖν, ὅλου Θεοῦ χωρητικοί, καί ὅλοι δι᾿ ὅλου θεοί κατά χάριν γενώμεθα· τοσοῦτον, ὥστε ἄλλον αὐτόν ἡμᾶς εἶναι διά πάντων νομίζεσθαι· χωρίς τῆς πρός αὐτόν κατ᾿ οὐσίαν ταυτότητος· τοῦτο γάρ ἡ τελείωσις, μηδέν τό παράπαν ἐν ἡμῖν αὐτοῖς τοῦ αἰῶνος τούτου γνώρισμα φέροντες· ἵνα μή δι᾿ ἐκεῖνο κατά τι στέρησις ἡμῖν τῆς θείας ἕξεως γένηται, καί πικρῶς μέν ὀδυνηθῶμεν ἐπί τῷ μώμῳ τῆς ἀληθοῦς ἀρτιότητος· τῆς δέ διορθώσεως τάς ἀφορμάς οὐχ εὑρήσωμεν.\n\nΤοῦ αἰῶνος ἡμῖν ἀπογενομένου τῶν πράξεων, οὐδέν μένει τό σύνολον τῶν παρόντων ὡς ἔχει νῦν, σχήματός τε καί θέσεως, Οὐδέν τῶν ὁρωμένων τό πιστόν ἔχει τοῖς κεκτημένοις, καί ἄπτωτον. Οὐδέν διαρκῶς ἔστηκε τοῖς ἡττημένοις αὐτῷ προσδιαμένον ἀκίνητον· οὐ δόξα, οὐ πλοῦτος, οὐ δυναστεία, οὐχ ὑγεία, οὐκ ἀδοξία, οὐ πενία, οὐ δουλεία, οὐ νόσος, οὐ κάλλος, οὐ νεότης, οὐ περιφανεία, οὐκ ἀμορφία, οὐ γῆρας οὐ δυσγένεια· πάντα παρέρχεται, πάντα μαραίνεται, πάντα σκιᾶς δίκην ἀφανίζεται τά ἀνθρώπινα, καί πομφόλυγος εὐδιαπνευστότερός ἐστι, πᾶς ὁ τῆς ἀνθρωπίνης συναστείας ὄγκος. Πᾶς γάρ ἄνθρωπος, φησί, χόρτος, καί πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου· ἐξηράνθη ὁ χόρτος, καί τό ἄνθος ἐξέπεσε. Πάντα γάρ ὡς ἀληθῶς τά ἀνθρώπινα, συνημμένην ἔχει κατά δύναμιν τήν φθοράν τῇ γενέσει· πολλάκις δέ καί προηγουμένην ἐπ᾿ ἐνίων τῆς γενέσεως τήν φθοράν·","english":"and as making all the soul's impressions, so that we may become wholly God's and His alone, through all the movements of soul and body alike, flashing forth the divine rays. And to speak simply, becoming capable of containing God entire, and becoming wholly gods through and through by grace, so much so that we are reckoned to be another himself through all things, apart from identity with him in essence; for this is perfection, bearing in ourselves no mark at all of this age, lest through that there come to be in us some deprivation of the divine state, and we be bitterly pained at the blemish of true soundness, and find no starting points for correction.\n\nWhen the age of our deeds has passed away, nothing at all of present things remains as it now is, in shape and position. Nothing seen has anything trustworthy or unerring for those who possess it. Nothing stands durably for those who are vanquished, remaining unmoved by it: not glory, not wealth, not power, not health, not dishonor, not poverty, not slavery, not disease, not beauty, not youth, not distinction, not ugliness, not old age, not low birth; all things pass away, all things wither, all human things vanish like a shadow, and every bulk of human aggregation is more easily breathed away than a bubble. For all flesh is grass, it says, and all the glory of man as the flower of grass; the grass is dried up, and the flower has fallen off. For all human things truly have corruption joined to their generation as far as possible; and often, in some cases, corruption even precedes generation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"ὡς δύνασθαι κλαπῆναι τῇ κατά τό αὐτό τῶν ἄκρων πρός ἄλληλα συνόδῳ τό μέσον(6),\n\nκαί δι᾿ ἀμφοῖν θεωρούμενον· καί τοῦτο σοφῶς τῆς προνοίας μηχανωμένης, ἵνα γένηται πρός τήν τῶν αἰωνίων πίστωσιν ὁ τῶν ἀλλοιουμένων λόγος παιδαγωγία. Πάντα μεταβάλλει εἰς ἄλληλα, καί περιτρέπεται ἕκαστον ἑκάστῳ· καί δι᾿ ἀλλήλων μᾶλλον κυροῦσιν ἑαυτῶν τήν φθοράν ἤ τήν γένεσιν. Μή τοίνυν ἐνδήσωμεν τοῖς ἐπικαίροις τήν μή φθειρομένην ψυχήν· μηδέ βαρήσωμεν τόν νοῦν κατασπῶντες πρός γῆν τῇ φροντίδι τῶν ὑλικῶν, ὕλης ὄντα κατά φύσιν ἐλεύθερον. Φυσικῶς ἀλλήλων διέλωμεν τῷ λόγῳ, τά μηδέποτε κατ᾿ οὐσίαν ἀλλήλοις συμπίπτοντα· καί οὐδείς κόπος ἡμῖν περίεστιν ἑλκύσαι τῆς προσπαθείας τῶν φθειρομένων, τήν ἀσύνθετον καί μηδαμῶς διάλυσιν φύσεως ἐπιδέξασθαι δυναμένην ψυχήν. Φύγωμεν Σόδομα· τήν περί τά αἰσθητά τῶν αἰσθήσεων πλάνην· λέγω καί σύγχυσιν, ἵνα φύγωμεν τόν ἐμπρησμόν· τήν τούτοις φημί πάντως διά πυρός ἑπομένην κόλασιν. Εἰς τό ὄρος σωθῶμεν, εἰς τό ὕψος δηλαδή τῆς κατά Θεόν πολιτείας, ἵνα μή συμπαραληφθῶμεν, οἱ μήπω τῶν αἰσθήσεων ὁλικῶς ἐξοικισθέντες, κἄν ἀργεῖν δοκῶμεν κατά τόν μακάριον Λώτ ἀπό κακίας(7), τῷ μή συνεργάζεσθαι τοῖς Σοδομίταις τά ὅμοια· τουτέστι, τοῖς διά τῶν αἰσθήσεων πάθεσι, τά πρόσφορα πάθεσι. Παραδράμωμεν ὅση δύναμις τά παρατρέχοντα, καί κρατεῖσθαι μέν παρ᾿ ἡμῶν οὐδαμῶς δυνάμενα, αὐτήν ἔχοντα φύσιν τήν παροδικήν ῥεῦσιν ὑπόστασιν· μόνην δέ ἡμῖν ἀναφυέντα τήν ἐπ᾿ αὐτοῖς τῆς ψυχῆς κακῶς ἐστιγμένην διάθεσιν, δι᾿ ἥν πᾶσα μέλλει τοῖς κατακρίτοις ἐπανατείνεσθαι βάσανος.","english":"so that the middle term can be stolen away by the coming together of the extremes at the same point, and be seen through both; and this Providence wisely contrives, so that the account of things that change may become a training for the confirmation of eternal things. All things change into one another, and each is turned round into each; and through one another they ratify their own corruption rather than their generation. Let us not, then, bind the soul that is not corrupted to things of the moment; nor let us weigh down the mind by dragging it to the earth with care for material things, since by nature it is free of matter. Let us by reason naturally separate from one another the things that never coincide with one another in essence; and no toil remains for us in dragging after the attachment to corruptible things the soul that is uncompounded and able in no way to admit of dissolution. Let us flee Sodom—the error, I mean also the confusion, of the senses concerning sensible things—so that we may flee the conflagration; I mean the punishment that surely follows these things through fire. Let us be saved to the mountain, that is, to the height of the conduct that is according to God, so that we, who have not yet wholly emigrated from the senses, may not be taken along with them, even if we seem to be idle in respect of evil, like the blessed Lot, by not cooperating with the Sodomites in like things—that is, with the passions that come through the senses, in the things that suit the passions. Let us run past, with all our strength, the things that run past and can in no way be held by us, having as their very nature and substance the flux that passes by; and let there remain for us only the disposition of soul that is badly branded upon them, on account of which every torment is about to be brandished against the condemned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Ἀφῶμεν πάντα προθύμως, ἤ Θεῷ διά τῶν δεομένων προχρήσωμεν, ὧν ἐξ ἀνάγκης φυσικῶς ἡμῖν παρέπεται στέρησις. Ἀφῶμεν γνωμικῶς κατά θέλησιν, τά φυσικῶς κατ᾿ ἀνάγκης ἀφίεντά τε καί ἀφιέμενα. Μή ποιήσωμεν τοῖς γινομένοις τε καί ἀπογινομένοις διά ἀλογίστου σχέσεως κάτοχον, τήν τόν Ποιητήν ἑαυτῆς φυσικῶς εἰκονίζουσαν ψυχήν· τήν μηδέποτε μετά τό γενέσθαι πέρας τοῦ λαμβάνουσαν, καί ἀεί ζητεῖν τόν Θεόν διά πάντων, καί πρός αὐτόν ἐπείγεσθαι προστεταγμένην. Μή θελήσωμεν ἔχειν ἅπερ κρατεῖν οὐ δυνάμεθα· μήτε μήν ὡς αἰωνίοις προστεθῶμεν τοῖς πάντως παρερχομένοις. Παράγει γάρ τό σχῆμα τοῦ αἰῶνος τούτου, καθώς εἶπεν ὁ Ἅγιος· καί· Ὁ οὐρανός, καί ἡ γῆ παρελεύσεται, καθώς εἴρηκεν ὁ τοῦ Ἁγίου Θεός· καί δεχώμεθα τήν θείαν ἀψευδῶς ἀπόφασιν, καί φθάνωμεν τῇ πίστει τοῦ λόγου τήν δύναμιν, καί πιστούμεθα δι᾿ ἀποδείξεως ἐναργοῦς τῶν λεγομένων τήν ἔκβασιν. Οὗτινος γάρ τά μέρη φθοραῖς καί ἀλλοιώσεσιν ὑπόκειται, καθώς τις τῶν ἡμετέρων ἔφη σοφός, τούτου καί τό πᾶν δηλονότι, κἄν μήπω δι᾿ ἐνεργείας ἐφέστηκεν ὁ καιρός, ἐν ὧ ταῦτα, τό πᾶν ὑποστίσεται· ἐπεί καί πᾶς ἄνθρωπος ἐξ ὧν πάσχει καθ᾿ ἑκάστην ἡμέραν, φυσικῶς οἶδε τεθνήξεσθαι, κἄν μήπω πάρεστι διά τῶν πραγμάτων ὁ θάνατος. Γενώμεθα τοίνυν ἑαυτῶν, καί τοῦ Θεοῦ· μᾶλλον δέ μόνου Θεοῦ, ἀλλά μή τῆς σαρκός ὅλως καί τοῦ κόσμου. Ἑτοιμασθῶμεν τοῦ ἐπικαλεῖσθαι τόν Θεόν ἡμῶν κατά τό γεγραμμένον· Ἑτοιμάζου, τοῦ ἐπικαλεῖσθαι τόν Θεόν σου, Ἰσραήλ·","english":"Let us willingly let go of all things, or rather let us freely give them beforehand to God through those who need them, whose deprivation naturally and of necessity follows upon us. Let us let go by deliberate choice, according to our will, of the things that are naturally and of necessity both let go and being let go. Let us not make the soul, which naturally images its Maker, held fast to things that come into being and pass away by an irrational attachment—the soul that never receives an end after coming into being, and is commanded always to seek God through all things and to hasten toward him. Let us not wish to possess what we cannot hold; nor let us attach ourselves as to eternal things to those that altogether pass away. For the form of this age passes away, as the Saint said; and, Heaven and earth shall pass away, as the God of the Saint has said. And let us receive the divine declaration as true, and let us reach the power of the word by faith, and let us be assured by clear demonstration of the outcome of what is said. For whatever's parts are subject to corruptions and alterations, as one of our own wise men said, of that surely the whole also—even if the time in which these things shall befall the whole has not yet arrived in actual operation—since every man, from what he suffers each day, naturally knows that he will die, even if death is not yet present through the events themselves. Let us therefore become our own, and God's; or rather God's alone, and not wholly the flesh's and the world's. Let us be prepared to call upon our God, as it is written: Prepare yourself, Israel, to call upon your God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"ὅπερ ἐστί, καθαρθῶμεν τῶν κακῶν στιγμάτων καί μολυσμῶν, ἀποβαλόντες ἑαυτῶν καί αὐτάς ψιλάς τῶν παθῶν, κατά τό δυνατόν, τάς φαντασίας. Οὕτω γάρ ἀληθῶς ἑτοιμάζεται πᾶς ἑτοιμάζεσθαι θέλων καλῶς· ἵνα δεξώμεθα διά τῶν ἀρετῶν, ὡς διά τινων θείων χρωμάτων τήν ἀκριβῆ πρός Θεόν ἀξομοίωσιν. Οὕτω γάρ ἐπικαλεῖται δεόντως, ὁ τόν Θεόν πῶς ἐπικαλεῖσθαι χρή μή ἀγνοῶν· ἑτοιμασία γάρ ἐστι, κατ᾿ ἐμέ φάναι, τῶν παθῶν ἀλλοτρίωσις· ἐπίκλησις δε, ἡ γνησία διά τῶν ἀρετῶν πρός Θεόν οἰκείωσις. Ἤ πάλιν, ἑτοιμασία ἐστίν, ἡ διά τῶν ἀρετῶν τοῖς ἀξίοις ἐγγινομένη λαμπρότης· ἐπίκλησις δέ, ἡ διά γνώσεως ἀληθοῦς ὑποδοχή τῆς θεοποιοῦ χάριτος. Οὕτω γάρ ἄν λευκά διά παντός τά ἱμάτια ἔχειν δυνησόμεθα, κατά τό γεγραμμένον· τουτέστι φαιδρούς τούς διά τῶν ἀρετῶν τρόπους· καί διαφανεῖς, καί\n\nμηδέν σκότους τεκμήριον ἔχοντας. Καί ἡ ψυχή ἡμῶν ἀγαλλιάσεται ἐπί τῷ Θεῷ τῷ Σωτῆρι ἡμῶν· χαίρουσα ἐπί τε τῇ ἀπεκδύσει τοῦ παλαιοῦ ἀνθρώπου, τοῦ φθειρομένου κατά τάς ἐπιθυμίας τῆς ἀπάτης· καί τῇ ἐπενδύσει τοῦ ναοῦ τοῦ κατά Θεόν κτισθέντος ἐν πνεύματι. Ἐνδύσει γάρ ἡμᾶς ὁ Θεός ἡμῶν ἱμάτιον σωτηρίου, καί χιτῶνα εὐφροσύνης· τουτέστι τήν ἑκτικήν κατ᾿ ἦθος διά τῶν ἀρετῶν φιλόσοφον πρᾶξιν, καί τήν ἄπταιστον ἐν πνεύματι γνωστικήν θεωρίαν, ἵνα καί τῶν μελλόντων τοῦ θείου καί ἀκηράτου νυμφῶνος ἀρχικῶν ἀπολαύσωμεν ἀγαθῶν. Ἐπί τούτοις πᾶσιν ἀκριβῶς σκοποῦντες πῶς περιπατοῦμεν, καί τί περί ἑαυτῶν βουλευόμεθα·","english":"that which it is, let us be cleansed of the stains and defilements of evils, casting off from ourselves, as far as is possible, even the bare fantasies of the passions. For thus is truly prepared everyone who wishes to be prepared well, so that through the virtues, as through certain divine colors, we may receive the exact likeness to God. For thus does he who does not ignore how one ought to call upon God call upon him fittingly; for preparation is, so to speak in my view, the alienation of the passions; and invocation is the genuine appropriation to God through the virtues. Or again, preparation is the brightness that arises in the worthy through the virtues; and invocation is the reception of the deifying grace through true knowledge. For thus shall we be able to have our garments always white, as it is written—that is, our ways bright through the virtues, and transparent, and having no trace of darkness. And our soul shall exult in God our Savior, rejoicing in the stripping off of the old man, who is corrupted according to the desires of deceit, and in the putting on of the temple built according to God in the Spirit. For our God will clothe us with a garment of salvation and a robe of gladness—that is, the habitual, ethical, philosophic practice through the virtues, and the faultless, spiritual, gnostic contemplation—so that we may also enjoy the principal goods of the future divine and undefiled bridal chamber. With all these things, carefully observing how we walk and what we deliberate concerning ourselves,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"πολλούς γινώσκοντες τοῖς παρ᾿ ἡμῶν γινομένοις ἀοράτους παρίστασθαι μάρτυρας, οὐκ εἰς τό φαινόμενον βλέποντας μόνον, ἀλλ᾿ εἰς αὐτάς παρακύπτοντας τάς ψυχάς, καί τό κρυπτόν, διελέγχοντας τῆς καρδίας.\n\nΠολλοί γάρ, ὡς ἀληθῶς, χοροί πανταχόθεν ἀγγελικῶν Δυνάμεων ἡμᾶς περιεστήκασι, τά γινόμενά τε καί λεγόμενα παρ᾿ ἡμῶν, καί νοούμενα, μέχρι καί ψιλῆς ἐνθυμήσεως, δι᾿ ἀκριβείας πάσης ἐν οὐρανῷ καταγράφοντες, πρός ἔλεγχον ἡμῶν ἐν τῇ φοβερᾷ ἡμέρα τῆς κρίσεως· ὅτε πᾶσα τῶν ὁρατῶν ἡ κτίσις κλονουμένη κατ᾿ ἔπειξιν ἄφατον πρός τήν οἰκείαν ὠθεῖται συντέλειαν· καί οὐρανός καί γῆ ῥοιζηδόν παρελεύσονται· καί τά διά μέσου στοιχεῖα καυσούμενα λυθήσεται· καί ἔσται οὐρανός καινός καί γῆ καινή, καί τά ἐπί τούτοις. Ἡνίκα θρόνοι προτίθενται, καί Παλαιός ἡμερῶν προκαθέζεται, καί βίβλοι ἀνοίγονται, τῶν ἡμετέρων ἔργων τε καί λόγων καί νοημάτων τά ἔγγραφα πιστῶν τε καί ἀνοθεύτως ἔχουσαι· χίλιαί τε χιλιάδες ἀγγέλων λειτουργοῦσιν αὐτῷ, καί μυρίαι μυριάδες αὐτῷ παρεστήκασι· καί ἀπειλή φρικώδης αἰθομένου (καιομένου) πυρός πανταχοῦ διατρέχουσα, καί τά κύκλῳ πάντα περιλαμβάνουσα, καί ὄρη ὡσεί κηρόν ἐκτήκουσα. Ποταμός γάρ πυρός, φησίν, εἶλκεν ἔμπροσθεν αὐτοῦ. Ἡνίκα τάρταρος, καί βόθρος ἀχανής καί ἀνείκαστος, καί σκότος ἐξώτερον, καί σκώληξ ἀκοίμητος ἀναδειχθῶσι παρόντα· καί ἐπ᾿ αὐτοῖς φόβος εἰστήκει διά πάντων μετέωρος ἐκδεχομένων τήν ἔκβασιν· καί ὁργῆς ἄγγελοι κολαστικόν πῦρ ἀποστίλβοντες, πῦρ δέ βλέποντες, καί πῦρ ἀναπνέοντες, ἕτοιμοι πρός πᾶσαν ἐκδίκησιν πάσης παρανομίας ἐστήκασι.","english":"Knowing that many invisible witnesses stand present at what is done by us, not looking only at what is visible but peering into the very souls and convicting the hidden things of the heart.\n\nFor truly, many choirs of angelic Powers have surrounded us from every side, accurately writing down in heaven all that is done and said by us, and even what is thought, down to the bare intention, for our conviction on the fearful day of judgment; when all creation of visible things, shaken, is driven by indescribable haste toward its own consummation; and heaven and earth will pass away with a rushing sound; and the elements in between will be burned up and dissolved; and there will be a new heaven and a new earth, and the things that follow these. When thrones are set forth, and the Ancient of Days takes his seat, and books are opened, containing the records of our deeds and words and thoughts, faithful and unadulterated; and thousands of thousands of angels minister to him, and ten thousand times ten thousand stand before him; and a dreadful threat of blazing fire runs everywhere, encompassing all things around, and melting the mountains like wax. For a river of fire, it says, was drawing forth before him. When Tartarus, and a yawning and unimaginable pit, and outer darkness, and the undying worm are shown to be present; and upon these fear stood suspended through all, as they await the outcome; and angels of wrath, flashing punitive fire, seeing fire and breathing fire, stand ready for every vengeance of every transgression.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Πᾶσά τε πρός τούτοις κτίσις ἐπίγειός τε καί ἐπουράνιος, ὅση τε ἐν ἀγγέλοις, καί ταῖς ὑπέρ ἀγγέλους δυνάμεσι, καί ὅση ἀνθρώποις, παρίσταται μετά τρόμου τήν φοβεράν τῆς θείας βουλῆς ἐκδεχομένη φανέρωσιν· ἐφ᾿ ὧν ἁπάντων, αἱ πάντων ἡμῶν ἀναγνωσθήσονται πράξεις, καί τῶν κρυπτῶν ἡ γύμνωσις γενήσεται· ὥστε πάντας οὕτως γινώσκειν ἀλλήλων τάς ἁμαρτίας, ὡς ἕκαστος τάς ἑαυτοῦ, τήν βίβλον ἁπλανῶς ἀναγινώσκων τῆς ἑαυτοῦ συνειδήσεως. Ἐλέγξω γάρ σε, φησί, καί παραστήσω κατά πρόσωπόν σου τάς ἁμαρτίας σου. Καί πάλιν· Κυκλώσει αὐτούς τά διαβούλια αὐτῶν.\n\nΚαί ἰδού ἄνθρωπος καί τό ἔργον αὐτοῦ, καί δικαστής ἀπαραλόγιστος, παρισταμένην ἔχων τήν φοβεράν καί μεγαλοπρεπῆ τῶν οὐρανίων ταγμάτων δύναμιν, ὑψηλός προκαθέζεται, πᾶσαν ἀπαστράπτων δικαιοσύνην, καί ἑκάστῳ δι᾿ ἀποφάσεως ἀληθοῦς καί δικαίας ἀπονέμων τά πρός ἀξίαν· τοῖς μέν ἐκ δεξιῶν διά τάς καλάς πράξεις σταθεῖσιν, μειλιχίως τήν ἡτοιμασμένην ἀπό καταβολῆς κόσμου τῶν οὐρανῶν βασιλείαν διδούς· τούς δέ τήν ἐξ εὐωνύμων διά τήν ἐρημίαν τῶν ἀγαθῶν ἔργων στάσιν λαχόντας, εἰς τό αἰώνιον πῦρ, τό ἡτοιμασμένον τῷ διαβόλῳ καί τοῖς ἀγγέλοις αὐτοῦ, μετ᾿ ὁργῆς ἀπωθούμενος. Τίς ἐκεῖνο τό πῦρ ἐνέγκει μαινόμενον; Τίς οὐ καταπτήσει τό ξένον ἐκείνου τοῦ σκώληκος θέαμα; Τίς τοῦ σκότους ἐκείνου τοῦ ἐξωτέρου τό ταχύ τε ὁμοῦ καί βαρύ φέρειν δυνήσεται; Τίς μυκώμενον τό τάρταρον, καί ἐκ πυθμένος αὐτῷ συναναβρασσομένην τήν ἄβυσσον ὑποστήσεται; Τίς τῶν ἐπί τούτῳ τεταγμένων","english":"And besides all this, the whole creation, both earthly and heavenly—all that is among angels and the powers above angels, and all that is among humans—stands present with trembling, awaiting the fearful manifestation of the divine will. Before all these, the deeds of us all will be read aloud, and the uncovering of hidden things will take place, so that all will thus know one another's sins as each knows his own, reading without error the book of his own conscience. For, he says, I will convict you and set your sins before your face. And again: Their own counsels will encircle them.\n\nAnd behold, man and his work, and an unerring judge, having present the fearful and magnificent power of the heavenly orders, sits on high, flashing forth all righteousness, and rendering to each by a true and just sentence what is according to worth: to those who have stood on the right because of their good deeds, gently giving the kingdom of the heavens prepared from the foundation of the world; but those who have obtained the position on the left because of the desolation of good works, he thrusts away with anger into the eternal fire prepared for the devil and his angels. Who could endure that fire raging? Who would not be terrified at the strange sight of that worm? Who will be able to bear that outer darkness, so swift and at the same time so heavy? Who will withstand Tartarus bellowing, and the abyss seething up together with it from its very bottom? Who of those appointed for this","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"ἀγγέλων τό δριμύ τε καί βλοσυρόν τοῦ βλέμματος, καί τοῦ προσώπου τό κατηφές οὐχ ὑποτρέμει δονούμενος; Τίς τό πάντων δεινότερον τῶν κακῶν, τήν ἀποστροφήν τοῦ προσώπου τοῦ φύσει πράου καί φιλανθρώπου Θεοῦ καί οἰκτείρμονος οὐ φοβηθήσεται, ᾧ πᾶσα κτίσις συναποστρέφεταί τε καί συμβδελύττεται, τούς διά φιλαπεχθήμονα γνώμην ἑαυτούς τοσούτοις κακοῖς περιπείραντας, ἀγανακτοῦσα κατ᾿ αὐτῶν ἐνδίκως, ὡς τοιοῦτον ἑαυτοῖς φανῆναι τόν φύσει τε καί μόνον φιλάνθρωπον Θεόν βιασαμένων; Τίς τήν κατά συνείδησιν ἀπέραντον αἰσχύνην ἔσεσθαι μέλλουσαν ἐπί τῇ φανερώσει τῶν κρυπτῶν ὑποστήσεται; τίς τόν ἀσίγητον κλαυθμόν, καί τό πικρόν ἐκεῖνο καί ἀνόητον δάκρυον, καί τό βρυγμόν τῶν ὀδόντων, καί τούς κωκυτούς τῶν ἐν ταῖς βασάνοις πιεζομένων, ἤ τόν ἐκ τῆς μεταμελείας πόνον κατά μέσης αὐτῶν ἐπικείμενον τῆς καρδίας, καί διασμύχοντα δικαίως αὐτῶν τῆς ψυχῆς τόν πυθμένα, μετρῆσαι δυνήσεται; Τίς τήν ἐγγινομένην αὐτοῖς στενοχωρίαν ἐκ τοῦ μή ἐλπίζειν προθεσμίαν μεταποιήσεως, καί τέλος τῆς ἐπικειμένης κολάσεως, μηδέ τῆς πρός τό εὖ ζῇν πάλιν μεταβολῆς ἐκδέχεσθαι προσδοκίαν, ἐξειπεῖν ἐστιν ἱκανός. Τελευταῖον γάρ καί μόνον, καί φοβερόν ἐκεῖνο καί δίκαιον ὡς ἀληθῶς ἐστι τό κριτήριον, καί δίκαιον πλέον ἤ ὅσον ἐπίφοβον, καί διά τοῦτο τυχόν φοβερώτερον, ὅτι καί δίκαιον· καί πάντας ἑαυτῷ κατά τήν δικαίαν τοῦ Θεοῦ ψῆφον τούς αἰῶνας ἐναποκλεῖον.","english":"Who, shaken with trembling, will not shrink before the sharp and grim glare of the angels and the downcast face? Who will not fear the most terrible of all evils, the turning away of the face of God, who is by nature gentle and loving toward humanity and merciful—the face from which all creation turns away together and with which it joins in loathing, justly indignant against those who by a contentious disposition have exposed themselves to so many evils, since they have forced God, who is by nature and alone loving toward humanity, to appear to them as such? Who will endure the boundless shame of conscience that is to come at the revelation of hidden things? Who will be able to measure the unceasing weeping, and that bitter and senseless tear, and the gnashing of teeth, and the wailings of those pressed in torments, or the pain from remorse lying upon the very middle of their heart and justly smoldering through the depths of their soul? Who is capable of describing the distress that arises in them from not hoping for any appointed time of change, nor an end of the punishment laid upon them, nor even the expectation of a change back to living well? For last and alone, that judgment seat is also fearful and truly just, and just more than it is fearful, and perhaps fearful for this very reason, that it is just; and by the righteous verdict of God it shuts up all the ages within itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Τίς τάς οἰμωγάς καί τούς στεναγμούς τούς ἐκ μέσης αὐτῶν προφερομένους τῆς καρδίας, καί αὐτῶν καθαπτομένους τῶν μυελῶν, καί πικρῶς τά σπλάχνα καταδάκνοντας ἐπί νοῦν λαβών, δακρύων ἐλεύθερος εἶναι δυνήσεται; Τίς τόν θρῆνον καί τόν ὁλοφυρμόν ἐνέγκῃ χωρίς ὀδύνης καί τῆς ἐπ᾿ αὐτῇ κατηφείας, καί μεθ᾿ οἵων προφερομένους τῶν ἐκ μεταμελείας λόγων, τῶν τε πρός ἑαυτόν ἑκάστου τῶν κολαζομένων, καί πάντων πρός ἅπαντας;\n\nΤότε γάρ ἀληθής ἐπιγνώμων τῶν ἐαυτοῦ πταισμάτων καθέστηκεν ἕκαστος, ὅταν ἐφ᾿ ἑαυτῶν γυμνά φανῶσι τά πράγματα, καί παντός καλύμματος ἀπάτης ἐλεύθερα. Δικαία ἡ κρίσις σου, ὁ Θεός· ἐκάλεις γάρ ἡμᾶς, καί οὐχ ὑπηκούομέν σου· λόγους δέ παρεῖχες ἡμῖν, καί οὐ προσείχομεν, ἀλλ᾿ ἀκύρους ἐποιοῦμεν τάς σάς βουλάς· τοῖς δέ σοῖς λόγοις οὐ προσείχομεν. Τοιγαροῦν δικαίως ἦλθεν ἐφ ἡμᾶς ἀπώλεια, καί ὄλεθρος, καί καταιγίς, καί θλίψις, καί πολιορκία· καί νῦν ἡμεῖς ἐπικαλούμεθά σε, καί οὐκ εἰσακούεις· ζητοῦμεν παρά σοῦ, καί οὐχ εὑρίσκομεν ἔλεος· οὐδέ γάρ ἡμεῖς εἰσηκούσαμέν σου τῶν λόγων· οὐδέ τῷ πλησίον ἐποιήσαμεν ἔλεος. Οἱ γάρ μισήσαντες σοφίαν, καί τόν φόβον Κυρίου μή προελόμενοι, μηδέ θελήσαντες Θεοῦ προσέχειν βουλαῖς, τοιούτους δρεπόμεθα τῶν οἰκείων σπερμάτων τούς καρπούς, καί τῆς ἑαυτῶν ἀνοίας ἐμπιπλώμεθα. Ἀπετύφλωσε γάρ ἡμᾶς ἡ ἀπάτη τοῦ βίου, καί οὐκ ἔγνωμεν μυστήρια Θεοῦ· οὐδέ μισθόν εἶναι τό σύνολον ἠλπίσαμεν ὁσιότητος. Διά τοῦτο τρίβοις ἀνομίας ἐνεπλήσθημεν, καί διωδεύσαμεν ἐρήμους ἀβάτους, δηλαδή θείας ἐπισκοπῆς, τήν δέ ὁδόν Κυρίου οὐκ ἔγνωμεν.","english":"Who, having brought to mind the wailings and the groanings uttered from the midst of their heart, which fasten upon the very marrow and bitterly bite the inward parts, will be able to be free of tears? Who will endure the lamentation and the wailing without pain and the dejection that follows it, and with what words of repentance they are uttered, both those of each of the punished to himself and those of all to all?\n\nFor then each one has become a true discerner of his own transgressions, when the matters appear naked by themselves and free of every covering of deceit. Your judgment is just, O God; for you were calling us, and we did not obey you; and you were offering us words, and we did not attend, but we were making your counsels void; and we did not attend to your words. Therefore justly destruction came upon us, and ruin, and tempest, and affliction, and siege; and now we call upon you, and you do not hear; we seek mercy from you, and we do not find it; for neither did we hear your words, nor did we show mercy to our neighbor. For we who hated wisdom and did not choose the fear of the Lord, nor wish to attend to the counsels of God, reap such fruits of our own seeds and are filled with our own folly. For the deceit of life blinded us, and we did not know the mysteries of God; nor did we hope that there is any reward of holiness at all. For this reason we were filled with the paths of lawlessness, and we passed through impassable deserts—that is, of divine visitation—and we did not know the way of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Καί νῦν τί ὠφέλησεν ἡμᾶς ἡ ὑπερηφάνια, καί τί ὁ πλοῦτος μετά ἀλαζονείας συμβέβληται ἡμῖν; Παρῆλθεν ἐκεῖνα πάντα, ὡς σκιά, καί ὡς ἀγγελία παρατρέχουσα, καί ὡς νῦς διερχομένη κυμαινόμενον ὕδωρ· ἧς διαβάσης οὐκ ἔστιν ἴχνος εὑρεῖν, οὐδέ ἀτραπόν τρόπεως αὐτῆς ἐν κύμασιν· ἤ ὡς ὀρνέου διαπτάντος ἀέρα, οὐθέν εὑρίσκεται τεκμήριον πορείας. Παρῆλθεν ἐκεῖνα πάντα, τοῦτο τό πῦρ ἡμῖν ἀφέντα κληρονομίαν, εἰς πάντας διαμένουσαν τούς αἰῶνας. Δικαία ἡ κρίσις σου, ὁ Θεός· τά αὐτά γάρ λέγοντες οὐδέποτε λοιπόν παυσόμεθα· ἐκαλούμεθα, καί οὐχ ὑπηκούομεν· ἐνουθετούμεθα, καί οὐ προσείχομεν. Περί τούτων καθ᾿ ἑκάστην ἡμέραν ἐδιδασκόμεθα τῶν δεινῶν, καί κατεφρονοῦμεν τῶν λεγομένων. Οὐκ ἐλύπει ἡμᾶς τότε κἄν μικρόν τά περί τούτων ῥήματα· ἐπεί οὐκ\n\nἄν νῦν σφοδρῶς οὕτως ἐλύπει τά πράγματα· λῆρος ἡμῖν ἐνομίζετο τά νῦν ἡμῶν συνέχοντα τήν ζωήν, τότε συχνῶς ἐπᾳδόμενα. Ὤ τῆς ῥᾳθυμίας! ὤ τῆς ἀπάτης! ὤ τῶν κακῶν βουλευμάτων! ὤ τῶν πονηρῶν συναλλαγμάτων! ὤ τοῦ θαύματος τῆς ἐπί τούτοις δικαίας τοῦ Θεοῦ περί ἡμᾶς ἀποφάσεως! Πῶς ἑκάστου τῶν ἡμετέρων ἁμαρτημάτων εἴδους πρόσφορον ἡμῖν ἀντέδωκε βάσανον. Δι᾿ οἰκτράν γάρ καί ἀπόπτυστον σαρκός ἡδονήν, ταύτην ἔχειν τήν φοβεράν δικαίως κατεδικάσθημεν γέενναν. Τόν ζόφον καί τό σκότος τοῦτο τό φρικτόν οἰκεῖν κατεκρίθημεν, ἐπειδήπερ ἠγαπήσαμεν πάντα τά αἰσχρά, καί θεάματα καί ἀκούσματα καί ῥήματα· καί πάντων ὁμοῦ τῶν θείων ἀγαθῶν, τά ἱππικά καί τά θέατρα καί τά κυνηγέσια προετιμήσαμεν· ἐν οἷς δαιμόνων ἐχόρευον δῆμοι, καί πᾶσα θεία δι᾿ ἀγγέλων ἀπῆν ἐπισκοπή καί ἐπίγνωσις·","english":"And now what did arrogance profit us, and what did wealth together with boastfulness contribute to us? All those things passed by like a shadow, and like a message that runs past, and like a night passing over surging water; when it has passed, no trace of it can be found, nor a path of its keel in the waves; or like a bird that has flown through the air, no evidence of its course is found. All those things passed by, leaving us this fire as an inheritance, which endures for all ages. Your judgment is just, O God; for saying these same things we shall never again cease: we were called, and we did not obey; we were admonished, and we did not pay attention. Concerning these things we were taught every day of the terrors, and we despised what was said. At that time those words about these things did not grieve us even a little; since otherwise\n\nthey would not now grieve us so intensely in reality; what now holds our life together was considered nonsense by us, when it was frequently chanted then. O what laziness! O what deceit! O what evil counsels! O what wicked dealings! O what a wonder is God's just verdict concerning us in these matters! How for each kind of our sins He has given back to us a fitting torment. For because of the pitiable and abominable pleasure of the flesh, we were justly condemned to have this fearful Gehenna. We were condemned to dwell in this gloom and this dreadful darkness, since we loved all shameful things—sights and sounds and words; and of all the divine goods together, we preferred horses and theaters and hunting grounds, in which crowds of demons danced, and all divine oversight and knowledge through angels was absent;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"ἔνθα τό μέν σεμνόν τῆς σωφροσύνης πολλοῖς καθυβρίζετο τρόποις· τό δέ τῆς ἀκολασίας κακόν τε καί βδελυρόν περιφανῶς ἐσεμνύνετο. Δικαίως τοῦ φωτός ἐστερήθημεν νῦν, ὅτι πρός δόξαν τοῦ πεποιηκότος Θεοῦ τήν κτίσιν κατά τήν πρόσκαιρον ἡμῶν ζωήν οὐκ ἐθεασάμεθα· ἀλλ᾿ ἐμολύναμεν τούς ὀφθαλμούς ἡμῶν καί τά ὦτα καί τήν γλῶσσαν· μᾶλλον δέ διά τούτων τήν κατ᾿ εἰκόνα Θεοῦ γεγενημένην ψυχήν πᾶσι τοῖς τῷ Θεῷ μισουμένοις θεάμασί τε καί ἀκροάμασι, καί ῥήμασι, καί ταῖς κατ᾿ ἀλλήλων βασκανίαις ἐφθείραμεν. Εἰς δέ τόν τάρταρον κατεῤῥίφημεν, πήξει καί βυθῷ κατά ταυτόν τρυχώμενοι δεινῶς· ἐπειδή τῆς μέν ὑψηλῆς, καί τῶν ὑψηλῶν καί θείων προξένου ταπεινοφροσύνης προεκρίναμεν τήν ὑπερηφανίαν· καί τό τῆς ἀρετῆς στεῤῥόν τε καί σύντονον διά τήν τῆς σαρκός ὑπερβάλλουσαν θρύψιν τε καί διάχυσιν ἀπεωσάμεθα. Ποῦ νῦν ἡμῶν ἐστιν ἡ ὑπερηφανία, καί ἡ δι᾿ αὐτήν ἀλαζών πρός πάντας διάθεσις, καί ἡ τῆς σαρκός βλακώδης καί εὐδιάχυτος θρύψις; Ὤ τῆς ἀβουλίας! Ἀντί γέλωτος ἀκρατοῦ, καί τοῦ ἀκολάστου ψόφου τῶν παρειῶν, ὁ βαρύς οὗτος βρυγμός ἐστιν ἡμῖν τῶν ὀδόντων. Τήν τῶν θείων τε καί σωτηρίων λόγων ἀσκῆσαι μάθησιν μή βουληθέντες, ἀλλά μέθης ἀμετρίαν τῆς διά λόγου θείας προτιμήσαντες αἰνέσεως, δεινῶς κολαζόμεθα νῦν, τῆς γλώσσης δίψῃ φοβερᾷ διακαιομένης. Ἄξιον δέ καί τοῦ πρός τούς ἀδελφούς ἡμῶν μίσους, φθόνου τε καί δόλου καί ὑποκρίσεως, ἐξ ὧν καί δι᾿ ὧν ὁ φόνος, λοιδορίας τε καί συκοφαντίας, καί μνησικακίας καί ψεύδους καί ἐπιορκίας δρεπόμεθα καρπόν, τοῦτον τόν ἀκοίμητον σκώληκα, τό βάθος ἡμῶν τῆς ψυχῆς ἀκορέστως ἐσθίοντα.","english":"There the dignity of chastity was insulted in many ways, and the evil and abominable thing of licentiousness was openly honored. Justly we have now been deprived of the light, because we did not look upon creation for the glory of God who made it during our brief life; but we defiled our eyes and ears and tongue; or rather, through these we corrupted the soul made in the image of God with all the sights and sounds and words hated by God, and with the envies we held against one another. And we were cast down into Tartarus, grievously worn away at once by frost and by depth; since we preferred arrogance to the lofty humility that is the patron of lofty and divine things, and we thrust away the firm and intense strength of virtue because of the excessive softness and effeminacy of the flesh. Where now is our arrogance, and the boastful disposition toward all that comes from it, and the sluggish and effeminate softness of the flesh? O our thoughtlessness! Instead of unrestrained laughter and the licentious noise of the cheeks, this heavy gnashing of our teeth is ours. Unwilling to practice the learning of divine and saving words, but preferring the excess of drunkenness to the divine praise that comes through reason, we are now grievously punished, our tongue burning with a fearful thirst. And worthy also of the hatred toward our brothers, of envy and deceit and hypocrisy, from which and through which murder, and of abuse and slander, and of grudges and lies and perjury we reap the fruit—this unceasing worm, eating insatiably at the depth of our soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Ἐπειδή τῆς ἀγάπης τό εὐθές διαστρέψαντες, ἐσκολιώσαμεν τήν καρδίαν, καί τῆς ἀληθείας τό ἀπαθές διαφθείραντες, αὐτήν ἐσκαμβώσαμεν· κακόν διά μίσους ἑκουσίου, ἀκούσιον ἑαυτοῖς δημιουργήσαντες σκώληκα, καί πονηροτέραν σκαμβότητα διά ψεύδους ὀρύξαντες, δ᾿ ἥν τῷ Θεῷ εὐθεῖ καί ὀρθῷ οὐχ ἡνώθημεν. Αὐτός γάρ εἶπε διά τοῦ ἁγίου Δαβίδ τοῦ προφήτου, Οὐκ ἐκολλήθη μοι καρδία σκαμβή.\n\nἌξια τοιγαροῦν ὧν ἐπράξαμεν ἀπολαμβάνομεν μᾶλλον δέ, τῆς οἰκείας κατά πρόθεσιν διαθέσεως ἄξια κομιζόμεθα τά ἐπίχειρα· πυρός ἡδονῆς, πῦρ γεέννης· καί σκότους ἀγνοίας καί ἀπάτης προσκαίρου, σκότος αἰώνιον· καί σκώληκα κολαστικόν καί ἀκοίμητον, σκώληκος τοῦ διά μίσους καί ψεύδους τήν καρδίαν σκολιώσαντός τε καί σκαμβώσαντος· καί ψόφου παρειῶν ἀσελγοῦς καί βράσματος, ψόφον καί ὀδόντων βρυγμόν· καί ὕψους ὑπερηφανίας ματαίας καί διαχύσεως, πτῶσιν καί βάθος ἀχανές, καί στυγνότητα πτήξεως. Καί ἁπλῶς εἰπεῖν, ἑκάστου τῶν ἑκουσίων ἡμῶν κακῶν, τήν ἑκάστῳ πρόσφορον ἀκούσιον τιμωρίαν δικαίως ἀντιλαμβάνομεν. Ὤ τῆς ἐλεεινότητος ἡμῶν! Τί ἡμᾶς τούς ἀθλίους, μή κατασβέσαι τό πῦρ τῆς σαρκός διά νηστείας καί ἀγρυπνίας, καί τῶν τῶν θείων λόγων μελέτης, καλῶν ὄντων καί εὐμαρῶν τοῦ πυρός σβεστηρίων, καί μή τούτῳ νῦν τῷ πυρί τηγανίζεσθαι; Τί μή κατά φύσιν ὁρᾷν τε καί ἀκούειν καί λαλεῖν, τούς","english":"Because we distorted the straightness of love and made our heart crooked, and corrupted the passionlessness of truth and made it bent, we created for ourselves an involuntary worm through willful hatred, and dug out a more wicked crookedness through falsehood, by which we were not united to God, who is straight and upright. For he said through the holy David the prophet, A crooked heart did not cleave to me.\n\nTherefore we receive what is worthy of what we have done—or rather, we are repaid the wages worthy of our own disposition according to our purpose: for the fire of pleasure, the fire of Gehenna; and for the darkness of ignorance and temporary deceit, eternal darkness; and for the punishing and unsleeping worm, the worm of him who made the heart crooked and bent through hatred and falsehood; and for the shameless noise and boiling of cheeks, noise and gnashing of teeth; and for the height of vain pride and dissipation, a fall and a yawning depth, and the gloom of terror. And to speak simply, for each of our voluntary evils we justly receive in return the involuntary punishment appropriate to each. O our wretchedness! Why did we miserable ones not extinguish the fire of the flesh through fasting and vigil, and through the meditation of divine words—these being good and easy extinguishers of the fire—and so not be fried in this fire now? Why did we not see and hear and speak according to nature, we who","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"ὀφθαλμούς καί τά ὦττα καί τήν γλῶτταν εἰθίσαμεν, ἵνα μή τοῦτον εἴχομεν νῦν τό ζόφον, καί τήν βαρυτάτην σιγήν· ἀλλά καί ἡμεῖς τοῦ φωτός καί τοῦ λόγου καί σοφίας τοῦ Θεοῦ μετά τῶν ἁγίων ἀπηλαύομεν, ὡς τῆς θείας γενόμενοι δόξης θεαταί καί ἀκουσταί καί ὑμνῳδοί; Εἰ δι᾿ ἀγάπης τόν ἑκούσιον τοῦ μίσους ἐνεκρώσαμεν σκώληκα, καί δι’ ἀληθείας τό ψεῦδος ἠφανίσαμεν, νῦν ἄν τούτου τοῦ καυστικοῦ καθειστήκαμεν ἐλεύθεροι σκώληκος, καί τῶν λοιπῶν ὅσα ἡμῶν νῦν συνέχει δεινά τήν ζωήν. Δικαία ἡ κρίσις τοῦ Θεοῦ. Οὐχ εὑρίσκομεν, ὅπερ μή ἐζητήσαμεν. Οὐκ ἀνοίγεται ἡμῖν ἡ θύρα τῆς βασιλείας τῶν οὐρανῶν, ἐπειδή τήν θύραν τῶν ἀρετῶν διά πράξεως οὐκ ἐκρούσαμεν· οὐ λαμβάνομεν τῶν αἰωνίων ἀγαθῶν τήν ἀπόλαυσιν, ἐπειδή δι᾿ εὐχῆς τήν χάριν τῆς γνώσεως οὐκ ᾐτήσαμεν. Οὐδένα γάρ τῶν θείων ἔσχομεν ἔρωτα, ἀλλά τοῖς γηΐνοις τόν νοῦν καταδήσαντες, πᾶσαν αὐτοῖς ἡμῶν συνεφθείραμεν τήν ζωήν. Κἀκεῖνα μέν πάντα καπνοῦ δίκην ἀφανισθέντα παρῆλθεν, ὁ δέ τῆς ἐπ᾿ αὐτοῖς δίκης λόγος μένει διά παντός ἀπαρόδευτος. Καί ταῦτα μέν ἐκεῖνοι, τῆς θείας δικαιοσύνης μεταμανθάνοντες ἐξ ὧν πάσχουσι τήν δύναμιν, ὡς τύπῳ περιλαβεῖν, ἀλλήλοις τυχόν διαλεχθήσονται· ἐγώ δέ τίς γένομαι ὁ τάλας; Τίσιν ἑρειδόμενος πράξεσιν, ἐλπίσω τῆς φοβερᾶς ἐξαιρεθῆναι κατακρίσεως, πάσης ἀρετῆς καί γνώσεως, ὑπάρχων ἔρημος; Δέδοικα μή δεθείς χεῖρας καί πόδας, ῥιφῶ εἰς γῆν γνοφεράν καί σκοτεινήν, εἰς γῆν σκότους αἰωνίου, ἔνθα οὐκ ἔστι φέγγος, οὐδέ ὁρᾷν ζωήν βροτῶν·","english":"We accustomed our eyes and ears and tongue to it, so that we would not now have this gloom and the heaviest silence; but we too, with the saints, would have enjoyed the light and the Word and the wisdom of God, as those who had become beholders and hearers and singers of the divine glory. If through love we had put to death the voluntary worm of hatred, and through truth had made falsehood disappear, we would now have been set free from this burning worm, and from the rest of the evils that now hold our life together. The judgment of God is just. We do not find what we did not seek. The door of the kingdom of heaven is not opened to us, because we did not knock at the door of the virtues through action; we do not receive the enjoyment of eternal goods, because we did not ask through prayer for the grace of knowledge. For we had no love for any of the divine things, but having bound our mind to earthly things, we corrupted our whole life together with them. And all those things passed away, vanishing like smoke, but the account of the judgment upon them remains forever, not to be passed by. And these things, then, they—learning the power of divine justice from what they suffer, so to speak in outline—will perhaps say to one another; but who am I, the wretched one? On what deeds relying shall I hope to be delivered from the fearful condemnation, being destitute of every virtue and knowledge? I fear lest, bound hand and foot, I be cast into the gloomy and dark earth, into the earth of eternal darkness, where there is no light, nor to see the life of mortals.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"ὡς δήσας τοῖς πάθεσιν ἑκουσίως τάς πρακτικάς τῆς ψυχῆς δυνάμεις, καί ἀπό τοῦ θείου δρόμου τῆς εὐαγγελικῆς πολιτείας κωλύσας τῆς ψυχῆς τά διαβήματα. Οἴμοι τῆς φοβερᾶς αἰσχύνης, τῆς μηδέποτε πέρας, ἐχούσης, εἰ μή μεταβαλών, τῶν πολλῶν μου κακῶν ἐλεύθερος γένομαι· Οἴμοι τοῦ κλαυθμοῦ, καί τῶν πικρῶν δακρύων, καί τοῦ βρυγμοῦ τῶν ὀδόντων, εἰ μή νήψας κἄν ὀψέ ποτε τόν βαθύν ὕπνον τῆς ῥᾳθυμίας ἀποτινάξωμαι, καί τό ῥυπαρόν ἔνδυμα τῆς ἁμαρτίας ἐκδύσωμαι. Ἀντί φωτός, σκότος· ἀντί χαρᾶς, λύπη· ἀντί ἀνέσεως, κόλασις καί στενοχωρία με πάντως ὑποδέξονται. Καί τό δή πάντων ἐλεεινότερον, ἤ βαρύτερον εἰπεῖν ἀληθέστερον, ὅ καί λέγων μόνον ὀδυνῶμαι· πόσῳ γε μᾶλλον πάσχων (ἰλάσθητι, Χριστέ, καί σῶσον ἡμᾶς ταύτης τῆς ὀδύνης) ὁ τοῦ Θεοῦ καί τῶν ἁγίων αὐτοῦ δυνάμεων χωρισμός· καί ἡ πρός διάβολον, καί τούς πονηρούς δαίμονας οἰκείωσις εἰς ἀεί διαμένουσα· καί τήν ἐκ τούτων ἐλευθερίαν τῶν δεινῶν ἀπροσδόκητον ἔχουσα. Οἷς γάρ κατά τόν αἰῶνα τοῦτον διά τῶν ἐπιτηδευμάτων ἡμῶν τῶν πονηρῶν συνεῖναι κατά θελητόν γνωμικῶς ἐπελεξάμεθα, σύν τούτοις εἰκότως ἐξ ἀνάγκης εἶναι κατά τόν αἰῶνα τόν μέλλοντα καί μή θέλοντες κατακριθησόμεθα. Καί ἔστι πάσης κολάσεως κολαστικώτερόν τε καί δεινότερον, τό διά παντός συνεῖναι τοῖς μισοῦσι καί μισουμένοις, καί βασάνων χωρίς, μή ὅτιγε σύν ταύταις· κεχωρίσθαι δέ τοῦ ἀγαπῶντός τε καί ἀγαπωμένου. Θεός γάρ μισεῖται κρίνων δικαίως ὑπό τῶν κρινομένων, κατά φύσιν ἀγάπη καί ὤν καί καλούμενος· οὔτε μισεῖ τούς κρινομένους· πάντως γάρ φύσιν ὑπάρχει πάθους ἐλεύθερος.","english":"Since he voluntarily bound the practical powers of the soul with the passions, and hindered the steps of the soul from the divine course of the evangelical conduct. Woe to me for the fearful shame, which has never an end, unless I change and become free from my many evils; woe to me for the weeping, and the bitter tears, and the gnashing of teeth, unless I sober up and at last shake off the deep sleep of sloth, and strip off the filthy garment of sin. Instead of light, darkness; instead of joy, grief; instead of ease, punishment and distress will wholly receive me. And what is more pitiable than all, or, to speak more truly, more grievous, which even in the saying alone I am pained—how much more in the suffering (be merciful, O Christ, and save us from this pain)—the separation from God and from his holy powers; and the kinship with the devil and the evil demons remaining forever; and the freedom from these evils having no expectation. For with those whom in this age through our evil practices we chose willingly by disposition to be with, with these we shall reasonably of necessity in the age to come be condemned, even unwilling. And it is more punishing and more terrible than every punishment, to be forever with those who hate and are hated, and apart from tortures, not to mention with them; but to be separated from the one who loves and is loved. For God is hated when he judges righteously by those who are judged, though he is by nature love and is called so; nor does he hate those who are judged; for he is entirely free from passion by nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Ταῦτα κατ᾿ ἀλήθειαν ἀψευδῶς ἔσεσθαι πιστεύοντες, ἠγαπημένε, μή ἀμελήσωμεν ἑαυτῶν· ἀλλά σπουδῇ πάσῃ, καθ᾿ ὅλην τήν δύναμιν, ὡς ἔχομεν καιρόν, τόν πλάνον φύγωμεν κόσμον καί κοσμοκράτορα. Παρέρχεται γάρ, καί τά ἐν αὐτῷ πάντα μαραίνεται. Ἔσται γάρ ὠς ἀληθῶς, ἔσται καιρός, ὅτε φοβερά τις βοήσει σάλπιγξ, ξένην ἠχοῦσα φωνήν, καί τό πᾶν τοῦτο λυθήσεται, διαπίπτον τῆς ἐν αὐτῷ νῦν ὁρωμένης διακοσμήσεως. Καί ὁ μέν φαινόμενος κόσμος παρελεύσεται, τήν οἰκείαν λαμβάνων συντέλειαν· ὁ δέ νῦν κρυπτόμενος τῶν νοητῶν φανήσεται κόσμος, ὀφθαλμοῖς καί ἀκοαῖς καί διανοίαις ξένα παντάπασιν κομίζων μυστήρια. Καί ἡ μέν σάλπιγξ κατά τό θεῖον βοῶσα πρόσταγμα, τάς ἀπείρους\n\nὑφέν, καί ἀθρόως τῶν ἀνθρωπίνων σωμάτων μυριάδας, ὡς ἐξ ὕπνου τινός ἀναστήσει τοῦ θανάτου, πρός ἐξέτασιν ἄγουσα· ὁ δέ Θεός δικαίας ἑκάστῳ πρός ἅ διά τοῦ σώματος ἔπραξεν, εἴτε καλόν, εἴτε φαῦλον, καταξίαν τάς ἀμοιβάς ἀποδίδωσιν, μέγαν καί φοβερόν καί ἔσχατον πᾶσι τοῖς οὖσι διδούς συγκλεισμόν. Ἀλλά γένοιτο πάντας ἡμᾶς, τόν τε σωτήριον τῆς γεέννης φόβον, καί τόν τίμιον πόθον τῆς τῶν οὐρανῶν βασιλείας [ταυτόν δέ κυρίως ἐπ᾿ ἀμφοτέρων εἰπεῖν ἔστι, Θεοῦ πᾶσι πάντα γινομένου τε καί λεγομένου· καθώς ἕκαστος ἔχει κακίας ἤ ἀρετῆς ποιότητος] πρό ὀφθαλμῶν ἀδιαστάτως ἔχειν· τόν μέν φόβον, παντελῆ τῶν κακῶν ἡμῖν ἀποχήν καί ἀργίαν ποιοῦντα· τόν δέ πόθον, κατά περιουσίαν καί εἰς τάς τῶν ἀγαθῶν πράξεις ἱλαρῶς προτρεπόμενον.","english":"Believing, beloved, that these things will truly and without falsehood come to pass, let us not neglect ourselves; but with all eagerness, with our whole strength, while we have time, let us flee the deceitful world and the ruler of this world. For it passes away, and all things in it wither. For truly there will be, there will be a time when some fearful trumpet will sound, uttering a strange voice, and this whole universe will be dissolved, collapsing as the order now seen in it falls apart. And the visible world will pass away, receiving its own consummation; but the world of intelligible things, now hidden, will appear, bringing mysteries wholly strange to eyes and ears and minds. And the trumpet, crying out at the divine command, will set loose the boundless\n\nand will suddenly raise up the countless myriads of human bodies, as if from some sleep of death, leading them to examination; and God will render to each the recompense worthy of what he did through the body, whether good or evil, giving to all things a great and fearful and final confinement. But may it come to pass that all of us keep before our eyes, without interval, both the saving fear of Gehenna and the precious longing for the kingdom of the heavens [and it is possible to speak the same thing properly of both, since God becomes and is called all things to all, inasmuch as each has a quality of vice or virtue]—the fear, producing in us a complete abstention and inactivity from evils; and the longing, cheerfully urging us on, by its abundance, even to the doing of good things.","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":26,"ref":"p26","source":"Ταῦτα σοι παρ᾿ ἐμοῦ τοῦ μικροῦ καί πένητος, εὐλογημένε, τῆς ἀγάπης ἔστω τῆς πρός σέ γνωρίσματα, φυλακῆς ἕνεκεν καί ἀσφαλείας τῶν προσόντων σοι καλῶν· ἧς χρῄζειν ὑπολαμβάνω, καί τό λίαν κατά σέ ταῖς ἀρεταῖς διά πάντων κοσμούμενον. Οὐ γάρ ἄλλως ἔχω σε δικαίως ἀμείψασθαι δυνηθῆναι, τῶν εἰς ἐμέ πολλῶν σου καλῶν, ἤ κατά τοῦτον τόν τρόπον διατιθέμενος. Σύν ἐμοί δέ γνησίως πάντες ὁμοθυμαδόν οἱ ταύτην διά σέ παροικοῦντες τήν χώραν τίμιοι Πατέρες ἀσπάζονται, νυκτός καί ἡμέρας ἀπαύστως μετά δακρύων τόν Θεόν ἱκετεύοντες, ἀποκαταστῆσαι μεθ᾿ ὑγείας ἡμῖν τόν ἡμῶν Γεώργιον, τόν ὄντως γλυκύν καί ὁρώμενον καί ὀνομαζόμενον· ἵνα σύν αὐτῷ τήν τε παροῦσαν ἀβλαβῶς διοδεύσωμεν ζωήν, καί μελλούσης χάριτος τοῦ φιλανθρώπου Θεοῦ καί δοτῆρος τῶν ἀγαθῶν ἀπολαύσωμεν· πρεσβευούσης ὑπέρ ἡμῶν, καί τόν Θεόν ἡμῖν ἱλεουμένης τῆς παναγίας ἐνδόξου Δεσποίνης ἡμῶν Θεοτόκου καί ἀειπαρθένου Μαρίας, σύν πᾶσι τοῖς ἁγίοις. Ἀμήν.\n\nΣΧΟΛΙΑ 1. Ὄρα περί ἀρχῆς ἀνθρωπίνης.","english":"Let these things from me, the little and poor one, blessed one, be tokens of the love I bear toward you, for the guarding and safety of the good things that are present with you—which I consider you to need, even though you are exceedingly adorned in all things with virtues. For I have no other way to be able justly to requite you for your many good deeds toward me than by disposing myself in this manner. And with me, all the honored Fathers who dwell in this land because of you greet you sincerely and with one accord, beseeching God night and day unceasingly with tears to restore to us in health our George, truly sweet both in appearance and in name, so that with him we may pass through the present life unharmed and enjoy the grace to come of the man-loving God and giver of good things, with our all-holy, glorious Lady, the Theotokos and ever-virgin Mary, interceding for us and propitiating God on our behalf, together with all the saints. Amen.\n\nSCHOLIA 1. See concerning human rule.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"2. Τίνα χρή ζητεῖν καί θέλειν· καί τίνα παραχωρεῖν τῷ Θεῷ. 3. Ὅτι τό ἀρχεῖν καί ἄρχεσθαι, καί πλουτεῖν καί πένεσθαι, οὔτε φύσεώς ἐστιν, οὔτε γνώμης, ἀλλά τῆς ἀγούσης τά πάντα Προνοίας. 4. Ὅρος τοῦ ἐφ᾿ ἡμῖν, ἤγουν τοῦ αὐτεξουσίου. 5. Ὅρος τοῦ οὐκ ἐφ᾿ ἡμῖν, εἴτουν τῶν μή ὑπό τό αὐτεξούσιον. 6. Τά ἄκρα λέγει τήν γένεσιν καί τήν φθοράν, μέσον δέ γενέσεως καί φθορᾶς ἐστι τό γενητόν· ἐφ᾿ οὗ πολλάκις ἡ φθορά προλαμβάνει τήν γένεσιν· ἄμα τῇ γενέσει περί τό γινόμενον συνεισειοῦσα, καί τήν αὐτοῦ πρίν γενέσθαι δαφθείρουσα σύστασιν.\n\n7. Οἱ τήν ψυχήν τῇ σχέσει τῶν αἰσθήσεων ἔχοντες προσηλουμένην, οὐ σώζονται, φησί, κἄν ἀργῶσιν ἀπό τῶν τερπόντων τάς αἰσθήσεις παθῶν, εἰ μή τελείως τῆς πρός τάς αἰσθήσεις σχέσεως τήν ψυχήν ἀποστήσωσιν· ὡς οὐδέ ὁ μακάριος Λώτ, εἰ μή ἐξῆλθε Σοδόμων, κἄν οὐκ ἐποίει τά Σοδομιτῶν, οὐκ ἄν διέφυγε τοῦ πυρός τήν κατάβασιν.\n\nΕΠΙΣΤΟΛΗ Β’. ΠΡΟΣ ΙΩΑΝΝΗΝ ΚΟΥΒΙΚΟΥΛΑΡΙΟΝ, ΠΕΡΙ ΑΓΑΠΗΣ Β´. Τοῦ αὐτοῦ πρός Ἰωάννην κουβικουλάριον, περί ἀγάπης. Τῆς πρός τόν Θεόν κατά χάριν καί τόν πλησίον ἁγίας ἀγάπης ἀντεχομένους ὑμᾶς, θεοφύλακτοι, καί τοῖς καθήκουσι τρόποις ἐπιμελουμένους, καί ἤδη μέν μαθών παρ᾿ ἐμαυτοῦ παρών, καί ἀπών δέ οὐχ ἦττον, εἰ μή καί μᾶλλον τοῦ παρεῖναι, τό πάσχειν ὅσα τῆς θείας ἀγάπης ἴδια καί ἔστι καί","english":"2. What one should seek and desire; and what one should leave to God. 3. That to rule and to be ruled, and to be rich and to be poor, is neither of nature nor of choice, but of the Providence that guides all things. 4. The boundary of what is in our power, that is, of free will. 5. The boundary of what is not in our power, that is, of things not subject to free will. 6. He calls generation and corruption the extremes, and the middle between generation and corruption is the generated thing; in its case corruption often anticipates generation, shaking the thing coming to be together with its generation, and destroying its constitution before it comes to be.\n\n7. Those who have their soul nailed fast to the attachment of the senses are not saved, he says, even if they are idle from the passions that delight the senses, unless they completely remove the soul from its attachment to the senses; just as not even the blessed Lot, unless he had gone out from Sodom, even though he did not do the things of the Sodomites, would not have escaped the descent of the fire.\n\nLetter 2. To John the Cubicularius, On Love 2. By the same, to John the Cubicularius, on love. Having already learned, both when present and no less when absent—if not indeed more than when present—that you, O God-protected ones, hold fast to the holy love toward God by grace and toward neighbor, and that you cultivate it in the fitting ways, and that you suffer all that is proper to divine love and is","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"λέγεται, ἵνα καί τοῦτο θεῖον ἔχητε, τό κατ᾿ ἀρετήν ἀπερίγραφον καί ἀόριστον· τό μή παρόντας μόνον εὐεργετεῖν, ἀλλά καί ἀπόντας προθυμεῖσθαι, καί πολλῷ ἀπῳκισμένους τῷ τοπικῷ διαστήματι· καί τήν εἰς μῆκος ταύτης ἐπίδοσιν ἑκάστοτε μανθάνων διά τῶν ἐνταῦθα παραγινομένων, οὐ μήν ἀλλά καί διά τῶν τιμίων ὑμῶν συλλαβῶν, ὡς δι᾿ ἐσόπτρου τήν ἐμπρέπουσαν ὑμῖν τῆς θείας χάριτος μορφήν εἰκονιζόμενος, εἰκότως χαίρω καί εὐφραίνομαι· καί εὐχαριστῶν ὑπέρ ὑμῶν τῷ δοτήρι τῶν ἀγαθῶν Θεῷ, καί μετά τοῦ ἁγίου Ἀποστόλου βοῶν οὐ παύομαι· Εὐλογητός ὁ Θεός καί Πατήρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ὑμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις· πεπεισμένος μάλιστα, καί γινώσκων τήν ἁγίαν ὑμῶν ψυχήν, τῆς ἐμῆς ἀθλίας ἐν πνεύματι δι᾿ ἀγάπης ἀλύτως ἠρτῆσθαι, δεσμόν φίλιον ἔχουσαν τόν νόμον τῆς χάριτος, καθ᾿ ὅν ἑαυτοῖς ἀοράτως με συνάπτοντες, συμφαιδρύνετε, τό ἐμόν ἐκ τῆς ἁμαρτίας αἶσχος τῇ παραθέσει τῶν ἰδίων καλῶν ἀφανίζοντες. Οὐδέν γάρ ὄντως τῆς θείας ἀγάπης θεοειδέστερον, οὐδέ μυστηριωδέστερον, οὐδέ ἀνθρώποις πρός θέωσιν ὑψηλότερον· ὅτι πάντα ἐν ἑαυτῇ συλλαβοῦσα ἔχει τά καλά, ὅσα τῆς ἀληθείας ὁ λόγος ἐν ἀρετῆς εἴδει διέξεισι· καί πάντων ἀσχέτως τῶν ἐν κακίας εἴδει κατειλημμένων ἀπῴκισται, ὡς πλήρωμα νόμου καί προφητῶν(1)· οὕς διαδέχεται τό τῆς ἀγάπης μυστήριον, τό ἡμᾶς θεούς ἐξ ἀνθρώπων ποιοῦν, καί συντέμνον πρός τόν καθόλου λόγον τῶν ἐντολῶν τούς μερικούς ὑφ᾿ οὗ πάντες κατ᾿ εὐδοκίαν μονοειδῶς περιέχονται, καί ἐξ οὗ πολυτρόπως κατ᾿ οἰκονομίαν ἐκδίδονται.","english":"It is said, so that you may have this also as something divine—the unbounded and undefined nature of virtue—that we should not only do good to those present but also desire it for those absent, and for those far removed by great distance in place; and learning each time of its increase in extent through those who come here, and indeed also through your honored letters, as through a mirror beholding the form of divine grace that is resplendent in you, I rightly rejoice and am glad; and giving thanks on your behalf to God, the giver of good things, and with the holy Apostle I do not cease crying out: Blessed is the God and Father of our Lord Jesus Christ, who has blessed you with every spiritual blessing in the heavenly places; being especially persuaded and knowing that your holy soul is bound inseparably in spirit to my wretched one through love, having as a friendly bond the law of grace, according to which, joining me to yourselves invisibly, you rejoice together with me, making my shame from sin disappear by the setting beside it of your own good things. For truly nothing is more God-like than divine love, nor more mysterious, nor higher for humans toward deification; because having conceived all good things in itself it holds them, as many as the word of truth sets forth in the form of virtue; and it is utterly removed from all things that are comprehended in the form of evil, as the fulfillment of the law and the prophets; which the mystery of love succeeds, the mystery that makes us gods from humans, and that cuts short the particular commandments toward the universal word of the commandments, by which all things are contained in a single form according to good pleasure, and from which they are distributed in many ways according to providence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Ποῖον γάρ εἶδος τῶν ἀγαθῶν οὐ κέκτηται ἡ ἀγάπη; Οὐ πίστιν τήν πρώτην τῶν κατ᾿ εὐσέβειαν πραγμάτων ὑπόθεσιν, τήν τόν Θεόν εἶναι καί τά θεῖα πληροφοροῦσαν τόν ἔχοντα· καί πλέον ἤ ὅσον ὀφθαλμός ταῖς ἐπιφανείαις προσβάλλων τῶν αἰσθητῶν τήν περί αὐτῶν τοῖς ὁρῶσι δόξαν παρέχεται; Οὐκ ἐλπίδα, τήν ὑφιστῶσαν ἑαυτῇ τό ὄντως ὑφιστάμενον ἀγαθόν, καί πλέον κατέχουσαν, ἤ ὅσον χείρ τό τῇ ἁφῇ ὑποπίπτον τῆς ὕλης παχύτατον; Οὐ τῶν πιστευθέντων τε καί ἐλπισθέντων δίδωσι τήν ἀπόλαυσιν, δι᾿ ἑαυτῆς ὡς παρόντα τά μέλλοντα κατά διάθεσιν ἔχουσα; Οὐ ταπείνωσιν τήν πρώτην βάσιν τῶν ἀρετῶν, καθ᾿ ἥν ἑαυτῶν ἐπιγνώμονες γενέσθαι, καί τῆς ὑπερηφανίας τό μάταιον οἴδημα καταβάλλειν δύνανται [δυνάμεθα]; Οὐ πραότητα, δι᾿ ἧς τούς ψόγους τε καί τούς ἐπαίνους ῥαπίζομεν, καί τῶν ἐκ διαμέτρου κακῶν, δόξης τέ φημι καί ἀδοξίας, τήν ὄχλησιν ἀπωθούμεθα; Οὐ πραϋπάθειαν, καθ᾿ ἥν καί πάσχοντες ἀναλλοίωτοι μένομεν πρός τούς δρῶντας κακῶς, δυσμενῶς οὐδόλως διατιθέμενοι; Οὐκ ἔλεον, καθ᾿ ὅν τάς τῶν ἄλλων συμφοράς θέλοντες οἰκειούμεθα· καί τό συγγενές καί ὁμόφυλον ἀγνοεῖσθαι μή συγχωρούμεθα; Οὐκ ἐγκράτειαν καί ὑπομονήν, καί μακροθυμίαν, καί χρηστότητα, εἰρήνην τε καί χαράν, δι᾿ ὧν θυμόν καί ἐπιθυμίαν, καί τήν καυστικήν τούτων ζέσιν, καί πύρωσιν εὐμαρῶς κατευνάζομεν; Καί ἁπλῶς, ἵνα συνελών εἴπω, πάντων ἐστί τῶν ἀγαθῶν ἡ ἀγάπη τέλος, ὡς πρός Θεόν τό τῶν ἀγαθῶν ἀκρότατον, καί παντός αἴτιον ἀγαθοῦ, τούς ἐν αὐτῇ περιπατοῦντας ἄγουσα καί προσάγουσα, ὡς πιστή, καί ἀδιάπτωτος καί μένουσα.","english":"For what form of good things does love not possess? Does it not possess faith, the first foundation of the things pertaining to piety, which assures the one who has it that God exists and that divine things are true—and more than the eye, when it strikes against the appearances of sensible things, provides to those who see the opinion concerning them? Does it not possess hope, which substantiates for itself the truly subsistent good, and holds it more than the hand holds the thickest part of matter that falls under touch? Does it not give the enjoyment of the things believed and hoped for, having the future things as present through itself by disposition? Does it not possess humility, the first step of the virtues, by which we are able to become cognizant of ourselves and to cast down the vain swelling of pride? Does it not possess gentleness, through which we strike back at both reproaches and praises, and repel the disturbance of the evils that are diametrically opposed—I mean both glory and disgrace? Does it not possess equanimity, by which even when suffering we remain unchanged toward those who do evil, in no way disposed with hostility? Does it not possess mercy, by which, willing it, we make the misfortunes of others our own, and are not permitted to ignore what is kindred and of the same nature? Does it not possess self-control and endurance, and long-suffering, and kindness, and peace and joy, through which we easily calm anger and desire, and their burning seething and inflammation? And, to speak concisely and sum up, love is the end of all good things, as leading and bringing those who walk in it toward God, the highest of good things and the cause of every good, as being faithful, and unfailing, and abiding.","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":30,"ref":"p30","source":"Ἡ πίστις γάρ βάσις ἐστί τῶν μετ᾿ αὐτήν, ἐλπίδος λέγω καί ἀγάπης, βεβαίως τό ἀληθές ὑφιστῶσα· Ἡ δέ ἐλπίς, τῶν ἄκρων ἐστίν ἰσχύς, ἀγάπης λέγω καί πίστεως, τό πιστόν τε δι᾿ ἑαυτῆς καί ἐραστόν ἀμφοῖν ὑποφαίνουσα, καί πρός αὐτό τόν δρόμον δι᾿ ἑαυτῆς ποιεῖσθαι διδάσκουσα. Ἡ δέ ἀγάπη τούτων ἐστί συμπλήρωσις, τό ἔσχατον ὀρεκτόν ὅλον ὅλη περιπτυσσομένη, καί ταύταις τῆς ἐπ’ αὐτό κινήσεως στάσιν παρεχομένη, τοῦ πιστεύειν εἶναι καί ἐλπίζειν παρέσεσθαι, τό ἀπολαύειν παρόντος δι᾿ ἑαυτῆς ἀντεισάγουσα. Αὕτη μόνη, κυρίως εἰπεῖν, κατ᾿ εἰκόνα τοῦ Κτίσαντος τόν\n\nἄνθρωπον ὄντα παρίστησι, τῷ μέν λόγῳ σοφῶς τό ἐφ᾿ ἡμῖν ὑποτάσσουσα· τούτῳ δέ τόν λόγον οὐχ ὑποκλίνουσα· καί πείθουσα τήν γνώμην κατά τήν φύσιν πορεύεσθαι, μηδαμῶς πρός τόν λόγον τῆς φύσεως στασιάζουσαν· καθ᾿ ὅν ἅπαντες, ὥσπερ μίαν φύσιν, οὕτω δέ καί μίαν γνώμην καί θέλημα ἕν, Θεῷ καί ἀλλήλοις ἔχειν δυνάμεθα, οὐδεμίαν πρός Θεόν καί ἀλλήλους διάστασιν ἔχοντες, ὅτ᾿ ἄν τῷ νόμῳ τῆς χάριτος, δι᾿ οὗ τόν νόμον τῆς φύσεως γνωμικῶς ἀνακαινίζομεν, στοιχεῖον προαιρούμεθα. Ἀμήχανον γάρ τούς μή πρότερον Θεῷ καθ᾿ ὁμόνοιαν συναφθέντας, ἀλλήλοις συμβαίνειν δύνασθαι κατά τήν γνώμην.","english":"For faith is the foundation of the things that come after it—I mean hope and love—firmly establishing the truth. And hope is the strength of the extremes—I mean love and faith—revealing through itself what is faithful and lovely to both, and teaching that the course is to be made through itself toward that very end. And love is the completion of these, embracing wholly with its whole self the final object of desire, and providing to these a rest from movement toward it, substituting through itself the enjoyment of the present for believing that it is and hoping that it will be present. This alone, properly speaking, presents man as being according to the image of the Creator, wisely subjecting what is in our power to the reason, yet not subordinating the reason to it, and persuading the will to walk according to nature, in no way rebelling against the law of nature—according to which we can all have, as one nature, so also one will and one desire, both toward God and toward one another, having no division toward God and one another, whenever we choose as our element the law of grace, through which we renew the law of nature by an act of will. For it is impossible for those who have not first been united to God in concord to be able to agree with one another in will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Ἐπειδή γάρ κατ᾿ ἀρχάς τόν ἄνθρωπον ὁ ἀπατήσας διάβολος, δόλῳ κακούργως μεμηχανημένῳ διά φιλαυτίας, δι᾿ ἡδονῆς προσβολήν ἀπατήσας, Θεοῦ καί ἀλλήλων ἡμᾶς κατά τήν γνώμην διέστησε, τό τε εὐθές διατρέψας, καί τήν φύσιν κατά τόν τρόπον τοῦτον μερίσας, κατέτεμεν εἰς πολλάς δόξας καί φαντασίας, καί τήν ἐφ᾿ ἑκάστῳ κακῷ μέθοδόν τε καί εὕρεσιν, τῷ χρόνῳ νόμον κατέστησε, ταῖς ἡμῶν πρός τοῦτο δυνάμεσι συγχρησάμενος, καί πονηρόν πρός διαμονήν τοῦ κακοῦ τοῖς πᾶσιν ἐνθέμενος ἔρεισμα, τό κατά τήν γνώμην ἀσύμβατον· ἀφ᾿ οὗ τόν ἄνθρωπον ἅπαξ τῆς κατά φύσιν κινήσεως τραπῆναι παρέπεισε, καί πρός τό κεκωλυμένον ἀπό τοῦ ἐπιτετραμμένου κινῆσαι τήν ὄρεξιν, καί τρία τά μέγιστα καί ἀρχαῖα κακά, καί πάσης ἁπλῶς εἰπεῖν κακίας γεννητικά ἑαυτῷ ὑποστήσασθαι· ἄγνοιαν, φημί, καί φιλαυτίαν, τυραννίδα, ἀλλήλων ἐξηρτημένας καί δι᾿ ἀλλήλων συνισταμένας. Ἐκ γάρ τῆς περί Θεοῦ ἀγνοίας, ἡ φιλαυτία. Ἐκ δέ ταύτης, ἡ πρός τό συγγενές τυραννίς ἐστι· καί οὐδείς ἀντερεῖ λόγος· τῷ κατά παράχρησιν τρόπῳ τῶν οἰκείων δυνάμεων, λόγου τε καί ἐπιθυμίας καί θυμοῦ, ταύτας ὑποστησαμένων· δέον λόγῳ μέν, ἀντί τῆς ἀγνοίας πρός τόν Θεόν διά γνώσεως κατά ζήτησιν μονώτατον κινεῖσθαι· δι᾿ ἐπιθυμίας δέ, τοῦ τῆς φιλαυτίας πάθους καθαρόν κατά πόθον πρός τόν Θεόν μόνον ἐλαύνεσθαι· καί τῷ θυμῷ τυραννίδος κεχωρισμένῳ, πρός τό Θεοῦ μόνου τυχεῖν ἀγωνίζεσθαι· καί τήν ἐκ τούτων καί δι᾿ ἥν ταῦτα, θείαν καί μακαρίαν ἀγάπην δημιουργῆσαι, τήν Θεῷ συνάπτουσάν τε, καί Θεόν ἀποφαίνουσαν τόν φιλόθεον.","english":"For since in the beginning the devil who deceived man, having craftily deceived him by a cunningly contrived guile through self-love, through the assault of pleasure, separated us from God and from one another in our will, and having distorted what is upright and divided nature in this manner, cut it into many opinions and imaginations, and by time established as law the method and invention of each evil, making use of our powers for this purpose, and implanted in all a wicked support for the persistence of evil—the incompatibility of will; from which he persuaded man once for all to turn aside from the movement according to nature, and to move his desire toward what is forbidden from what is permitted, and to bring upon himself the three greatest and most ancient evils, and, simply to speak, the generative principles of all wickedness: I mean ignorance, self-love, and tyranny, which depend on one another and are established through one another. For from ignorance concerning God comes self-love. And from this comes tyranny toward one's kindred; and no argument will contradict this—by the misuse of our own powers, reason, desire, and anger, which brought these things into being. For it was necessary that by reason, instead of ignorance, one be moved toward God alone through knowledge in seeking; and that by desire, cleansed of the passion of self-love, one be driven by longing toward God alone; and that by anger, separated from tyranny, one strive to attain God alone; and that from these, and for the sake of which these exist, one produce divine and blessed love, which unites to God and reveals the lover of God as a god.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Ἐπειδή ταῦτα κατά θέλησιν μέν ἰδίαν τοῦ ἀνθρώπου, ἀπάτην δέ τοῦ διαβόλου συμβέβηκε κακῶς περί τόν ἄνθρωπον(2), ὁ τήν φύσιν καί ποιήσας Θεός, καί ἀσθενήσασαν ὑπό κακίας σοφῶς ἐξιώμενος, δι᾿ ἀγάπην τήν πρός ἡμᾶς, ἑαυτόν ἐκένωσε μορφήν δούλου λαβών, ἀτρέπτως ἑαυτῷ καθ᾿ ὑπόστασιν ταύτην ἑνώσας, ὅλος καθ᾿ ἡμᾶς ἐξ ἡμῶν δι᾿ ἡμᾶς τοσοῦτον γενόμενος ἄνθρωπος, ὅσον τοῦ μή Θεός εἶναι τοῖς ἀπίστοις ἐνομίζετο· καίτοι τοσοῦτον ὑπάρχων Θεός, ὅσον τοῖς πιστοῖς ὁ ἄῤῥητος τῆς εὐσεβείας καί ἀληθής ὑποτίθεται λόγος, ἵνα καταλύσῃ τά ἔργα τοῦ διαβόλου, καί τῇ φύσει ἀχράντους ἀποδούς τάς δυνάμεις, πάλιν τῆς πρός αὐτόν συναφείας, καί ἀλλήλους τῶν ἀνθρώπων, ἀνακαινίσῃ τῆς ἀγάπης τήν δύναμιν, τήν τῆς φιλαυτίας ἀντίπαλον· τῆς πρώτης ἁμαρτίας, καί πρώτου γεννήματος τοῦ διαβόλου καί παθῶν τῶν μετ᾿ αὐτήν μητρός καί οὔσης καί γινωσκομένης· ἥν δι᾿ ἀγάπης ἀφανίσας ὁ ἑαυτόν Θεοῦ παρασχόμενος ἄξιον, συνηφάνισεν αὐτῇ καί πάντα τόν τῆς κακίας ὄχλον, βάσιν ἄλλην ἤ αἰτίαν τοῦ εἶναι μετά ταύτην οὐκ ἔχοντα. Οὐκέτι γάρ οἶδεν ὁ τοιοῦτος ὑπερηφανίαν, τό γνώρισμα τῆς ἀντιθέου οἰήσεως, τό σύνθετον κακόν καί ἀλλόκοτον. Ἀγνοεῖ δόξαν τήν πίπτουσαν, καί ἑαυτῇ τούς κατ᾿ αὐτήν φυσωμένους καταβάλλουσαν. Μαραίνει φθόνον, τόν τούς ἔχοντας πρῶτον δικαίως μαραίνοντα, δι’ εὐνοίας ἑκουσίου τούς συγγενεῖς οἰκειούμενος· θυμόν τε καί μιαιφονίαν καί ὀργήν καί δόλον καί ὑπόκρισιν καί εἰρωνείαν καί μῆνιν καί πλεονεξίαν, καί πάντα οἷς ὁ εἷς μεμέρισται ἄνθρωπος, συναπερίζωσε.","english":"Since these things happened to man badly by man's own will but by the deceit of the devil, God, who made nature and wisely heals it when it is sick from evil, out of his love for us emptied himself, taking the form of a slave, unchangeably uniting this to himself by hypostasis, becoming wholly as we are from us for us, so much a man as he was thought by the unbelievers not to be God; and yet being so much God as the ineffable and true word of piety suggests to the faithful, in order that he might destroy the works of the devil, and having restored to nature its powers undefiled, might renew again the power of love—the adversary of self-love—for union with himself and of men with one another; love being and being known as the mother of the first sin and the first offspring of the devil and of the passions that follow it. Having by love destroyed this, he who presented himself as worthy of God destroyed together with it also the whole crowd of evil, which has no other basis or cause of existing after it. For such a man no longer knows pride, the mark of the anti-god presumption, the composite and strange evil. He is ignorant of vainglory that falls and casts down those who are puffed up by it. He withers envy, which first withers those who possess it justly, by making his kin his own through willing goodwill; and anger and murder and wrath and guile and hypocrisy and dissimulation and spite and greed, and all things by which the one man has been divided, he has stripped away together.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Τῇ γάρ φιλαυτίᾳ ὡς ἀρχῇ, καθώς εἶπον, καί μητρί τῶν κακῶν ἀποτιλείσῃ, πάντα τά ἐξ αὐτῆς τε καί μετ᾿ αὐτήν\n\nσυναποτίλλεσθαι εἴωθεν· ἐπειδή ταύτης μή οὔσης, οὐδέ οὐδαμῶς τό παράπαν κακίας εἶδος, ἤ ἴχνος ὑφίστασθαι δύναται· πάντα δέ τά τῆς ἀρετῆς εἴδη ἀντεισάγεσθαι, τά συμπληροῦντα τῆς ἀγάπης τήν δύναμιν, τήν τά μεμερισμένα συνάγουσαν, καί πρός ἕνα καί λόγον καί τρόπον πάλιν δημιουργοῦσαν τόν ἄθρωπον, καί πᾶσαν τήν ἐν πᾶσι κατά τήν γνώμην ἀνισότητά τε καί διαφοράν ἐξισοῦσάν τε καί ὁμαλίζουσαν· καί εἰς τήν ἐπαινετήν ἀνισότητα δεόντως προβιβάζουσαν, ἑκάστου δηλονότι τοσοῦτον πρός ἑαυτόν κατά πρόθεσιν ἐφελκομένου τόν πέλας, καί ἑαυτοῦ προτιμῶντος, ὅσον τό πρίν αὐτόν ἀπεῶσαι, καί προύχειν πρόθυμος ἦν· καί ἑαυτόν ἑκουσίως ἑαυτοῦ δι᾿ αὐτήν ἀπολύοντος, τῷ χωρισμῷ τῶν ἰδικῶς κατά τήν γνώμην ἐπ᾿ αὐτῷ νοουμένων λόγων τε καί ἰδιωμάτων· καί πρός μίαν ἁπλότητά τε καί ταυτότητα συναγομένου, καθ᾿ ἥν οὐδείς οὐδαμῶς ἐστιν οὐδέν τοῦ κοινοῦ διωρισμένος, ἀλλ᾿ ἕκαστος ἑκάστῳ, καί πᾶσιν ἅπαντες, καί Θεῷ μᾶλλον ἤ ἀλλήλοις, εἵς καθεστήκασι, τόν ἕνα δι᾿ ἑαυτῶν τοῦ εἶναι λόγον, καί φύσει καί γνώμῃ μονότατον, προφαινόμενον ἔχοντες· καί τόν ἐν τούτῳ νοούμενον Θεόν· ᾧ συνθεωρεῖσθαι, καί πρός ὅν ἀναβιβάζεσθαι, ὡς αἴτιον καί ποιητήν, ὁ τοῦ εἶναι τῶν ὄντων λόγος, ἀκραιφνήν μέν τοι καί ἄχραντος διά πάσης προσοχῆς ἡφ᾿ ἡμῶν φυλαττόμενος πέφυκεν, καί κατ᾿ ἔμφρονα σπουδήν δι᾿ ἀρετῶν καί τῶν ταύταις παρεπομένων πόνων, τῶν πρός αὐτόν στασιαζόντων παθῶν ἀποκαθαιρόμενος.","english":"For self-love, as I said, being the beginning and mother of evils, when it is cut off, all things that come from it and after it are accustomed to be cut off together with it; since, when this is not present, no form or trace of evil at all can subsist. But all the forms of virtue are introduced in its place, which fill up the power of love, which gathers the divided and again creates man toward one reason and one manner, and makes equal and level all the inequality and difference in purpose among all things, and duly leads them up into the praiseworthy inequality—each one, clearly, drawing his neighbor to himself in purpose, and preferring himself, to the same extent as before he was eager to thrust him away and to have precedence; and voluntarily releasing himself for its sake, by the separation of the reasons and peculiarities that are conceived in him individually according to purpose; and being gathered into one simplicity and identity, according to which no one is in any way separated from the common good, but each is for each, and all for all, and all are established in God rather than in one another, having the one reason of being shining forth through themselves, most single both by nature and by purpose—and God who is conceived in this; to whom the reason of the being of beings is naturally contemplated together and led up as to cause and maker, being kept by us pure and undefiled with all attention, and cleansed by prudent zeal through virtues and the labors that follow them, from the passions that war against him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Ὅπερ τυχόν ἐκεῖνος ὁ μέγας Ἀβραάμ κατορθώσας, καί ἑαυτόν τῷ τοῦ εἶναι λόγῳ τῆς φύσεως, ἤ ἑαυτῷ τόν λόγον ἀποκαταστήσας, καί διά τούτου ἀποδοθείς τε τῷ Θεῷ, καί τόν Θεόν ἀπολαβών· λεγέσθω καί ἄμφω, ἐπειδή καί ἐπ᾿ ἀμφοῖν τό ἀληθές θεωρεῖται· ὡς ἄνθρωπον τόν Θεόν ἰδεῖν ἠξιώθη, καί ὑποδέξασθαι, τελείῳ τῷ κατά φύσιν διά φιλανθρωπίας λόγῳ συνένδημον· πρός ὅν ἀνήχθη, τῶν μεμερισμένων καί μεριστῶν ἀφείς τήν ἰδιότητα, μηκέτι ἄλλον παρ᾿ ἑαυτόν ἕτερον ἡγούμενος ἄνθρωπον, ἀλλ᾿ ὡς πάντας τόν ἕνα, καί ὡς ἕνα τούς πάντας γινώσκων· οὐ τόν τῆς γνώμης δηλονότι, περί ἥν ἡ στάσις ἐστί, καί ἡ διαίρεσις, ἕως μένῃ πρός τήν φύσιν ἀσύμβατος· ἀλλά τόν τῆς φύσεως, περί ἥν τό ἀπαράλλακτον ἕστηκε, μονώτατον λόγον σκοπούμενος, ᾧ συνεμφαίνεσθαι πάντως τόν Θεόν ἐπιστάμεθα, καί δι᾿ οὗ δηλοῦσθαι ὡς ἀγαθός ἀνέχεται, τά ἴδια οἰκειούμενος κτίσματα· ἐπειδή αὐτόν ἐξ ἑαυτοῦ, ὡς ἔστι γνῶναι τόν Θεόν ἡ κτίσις οὐ δύναται. Οὔτε γάρ οἷόν τε ἦν κατά τό εἰκός πρός τόν ἁπλοῦν τε καί ταυτόν συναχθῆναι, τόν μή ταυτόν ἑαυτῷ γενόμενοι καί ἁπλοῦν, ἀλλ᾿ ἔτι πολλοῖς κατά τήν γνώμην πρός τήν φύσιν διαιρούμενον μέρεσι, εἰ μή πρότερον διά φιλανθρωπίας τῇ φύσει τήν γνώμην συνάψας, ἕνα ἐπ᾿ ἀμφοῖν λόγον εἰρηνικόν τε καί ἀστασίαστον, καί πρός οὐδέν οὐδαμῶς ἄλλο προηγουμένως τῶν μετά Θεόν κινούμενον ἔδειξε· καθ᾿ ὅν ἄτμητος καί ἀδιαίρετος μένει ἡ φύσις ἐν τοῖς τοῦτο λαβοῦσι τό χάρισμα· ταῖς τῶν πολλῶν γνωμικαῖς ἑτερότησιν οὐ συνδιατεμνομένη.","english":"This, then, is what that great Abraham happened to have achieved, restoring himself to the principle of his nature's being, or restoring the principle to himself, and through this being given back to God and receiving God—let both be said, since in both the truth is contemplated—so that he was deemed worthy to see God as a man and to receive him, with the perfect principle according to nature dwelling together with him through love for humanity; to whom he was led up, having let go of the particularity of things divided and divisible, no longer considering any other man as different from himself, but knowing all as the one, and the one as all—not, clearly, the principle of the will, in which lies the faction and the division, as long as it remains irreconcilable with nature, but contemplating the single principle of nature, in which the invariable stands firm, which we know is always manifested together with God, and through which he is shown to be good, appropriating his own creatures; since creation cannot know God from itself as he is. For it was not possible, in accordance with the likeness, for one who had not become the same as himself and simple to be gathered to the simple and the same, but was still divided in will from nature into many parts, unless first through love for humanity he had joined the will to nature, and shown one principle over both, peaceful and free from faction, moved primarily toward nothing else at all among the things after God; according to which the nature remains uncut and undivided in those who have received this gift, not being cut apart together with the willful differences of the many.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Οὐκέτι γάρ πρός τόνδε καί τόνδε ἄλλοι καί ἄλλοι γινόμενοι τήν φύσιν μερίζουσιν, ἀλλ’ οἱ αὐτοί πρός τούς αὐτούς διαμένουσι, μή σκοποῦντες τό ἐφ᾿ ἑκάστῳ κατά τήν γνώμην ἴδιον, καθό μεμέρισται τά μεμερισμένα, ἀλλά τό ἐν πᾶσι κατά τήν φύσιν κοινόν καί ἀμέριστον, καθό τά μεμερισμένα συνάγεται· τῶν μεριστῶν οὐδέν ἑαυτῷ συνεπαγόμενον, καί δι᾿ οὗ τοῖς ἔχουσιν ὁ Θεός ἐμφανίζεται, κατά τήν ἰδιότητα τῆς ἀρετῆς ἑκάστου διά φιλανθρωπίαν μορφούμενος, καί ἐξ αὐτῆς ὀνομασθῆναι καταδεχόμενος. Ἔργον γάρ τῆς ἀγάπης τελειότατον, καί τῆς κατ᾿ αὐτήν ἐνεργείας πέρας, δι᾿ ἀντιδόσεως σχετικῆς τῶν κατ᾿ αὐτήν συνημμένων ἀλλήλοις ἐμπρέπειν τά ἰδιώματα παρασκευάζειν, καί τάς κλήσεις· καί Θεόν μέν τόν ἄνθρωπον ποιεῖν, ἄνθρωπον δέ τόν Θεόν χρηματίζειν καί φαίνεσθαι, διά τήν μίαν καί ἀπαράλλακτον ἀμφοτέρων κατά τό θέλημα βούλησίν τε καί κίνησιν, ὡς ἐπί τε τοῦ Ἀβραάμ, καί τῶν λοιπῶν\n\nἁγίων εὑρίσκομεν. Καί τοῦτο ἴσως ἐστι, τό ἐκ προσώπου τοῦ Θεοῦ εἰρημένον· Ἐν χερσί προφητῶν ὡμοιώθην· ἡ τοῦ Θεοῦ πρός ἕκαστον, ἐκ τῆς ἐνούσης κατά πρᾶξιν ἀρετῆς ἑκάστῳ διά πολλήν φιλανθρωπίαν μορφοποιία. Χείρ γάρ παντός δικαίου, ἡ κατ᾿ ἀρετήν αὐτοῦ πρᾶξίς ἐστιν· ἐν ᾗ καί δι᾿ ἧς ὁ Θεός τήν πρός ἀνθρώπους ὁμοίωσιν δέχεται.","english":"For no longer, becoming now this one and now that one, do different people divide the nature, but the same people remain toward the same, not looking at what is peculiar to each according to his disposition, insofar as the divided things are divided, but at what is common and undivided in all according to nature, insofar as the divided things are gathered together—none of the divisible things carrying anything along with itself, and through which God is made manifest to those who possess it, being formed in accordance with the particularity of each one's virtue out of love for humanity, and consenting to be named from it. For it is the most perfect work of love, and the limit of the activity that accords with it, through a relational exchange of the things joined to one another in accordance with it, to prepare the peculiar characteristics to shine forth, and the callings; and to make man God, and to cause God to be called and to appear man, because of the one and unvarying will and motion of both according to the will, as we find in the case of Abraham and the rest of the saints. And this, perhaps, is what was said from the person of God: I was likened in the hands of the prophets—the formation by God, out of the virtue present in each one's practice, for each one, out of great love for humanity. For the hand of every righteous man is his practice according to virtue, in which and through which God receives the likeness to human beings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Μέγα οὖν ἀγαθόν ἡ ἀγάπη, καί τῶν ἀγαθῶν τό πρῶτον καί ἐξαίρετον ἀγαθόν, ὡς Θεόν καί ἀνθρώπους δι᾿ ἑαυτῆς περί τόν αὐτήν ἔχοντα συνάπτουσα, καί ὡς ἄνθρωπον τόν ποιητήν τῶν ἀνθρώπων φανῆναι παρασκευάζουσα, διά τήν τοῦ θεουμένου πρός τόν Θεόν κατά τόν ἀγαθόν ὡς ἐφικτόν ἀνθρώπῳ ἀπαραλλαξίαν· ἥν ἐνεργεῖν ὑπολαμβάνω, τό ἀγαπῆσαι Κύριον τόν Θεόν ἐξ ὅλης τῆς καρδίας καί ψυχῆς καί δυνάμεως, καί τόν πλησίον ὡς ἑαυτόν. Ὅπερ ἐστίν, ἵνα ὡς ἐν ὅρῳ περιλαβών εἴπω, ἡ καθ᾿ ὅλου πρός τό πρῶτον ἀγαθόν μετά τῆς ὅλης τοῦ ὅλου κατά τήν φύσιν γένους προνοίας ἐνδιάθετος σχέσις· μεθ᾿ ἥν πρός οὐδέν ἀνώτερόν ἐστιν ἀναβιβασθῆναι τόν φιλόθεον ἄνθρωπον, πάντων αὐτῷ διαβαθέντων τῶν κατ᾿ εὐσέβειαν τρόπων· ἥν ἀγάπην καί οἴδαμεν καί ὀνομάζομεν, οὐκ ἄλλην καί ἄλλην μεμερισμένως Θεῷ καί τῷ πλησίῳ προσνέμοντες, ἀλλά μίαν καί τήν αὐτήν ὅλην· Θεῷ μέν ὀφειλομένην, ἀνθρώπους δέ ἀλλήλοις ἐπισυνάπτουσαν. Ἐνέργεια γάρ καί ἀπόδειξις σαφής τῆς πρός τόν Θεόν τελείας ἀγάπης ἐστίν, ἡ γνησία δι᾿ εὐνοίας ἑκουσίου πρός τόν πλησίον διάθεσις. Ὁ γάρ μή ἀγαπῶν τόν ἀδελφόν αὐτοῦ ὅν ἐώρακε, φησίν ὁ θεῖος ἀπόστολος Ἰωάννης, τόν Θεόν ὅν οὐχ ἐώρακεν, οὐ δύναται ἀγαπῆσαι. Αὕτη ἐστίν, ἡ τῆς ἀληθείας ὁδός, ἥν ἑαυτόν ὀνομάσας ὁ τοῦ Θεοῦ Λόγος, τούς ἐν αὐτῇ ὁδεύοντας τῷ Θεῷ καί Πατρί καθαρούς παντοίων γενομένους παθῶν παρίστησιν. Αὕτη ἐστίν ἡ θύρα, δι᾿ ἧς ὁ εἰσερχόμενος εἰς τά Ἅγια γίνεται τῶν ἁγίων, καί τοῦ ἀπροσίτου κάλλους τῆς ἁγίας καί βασιλικῆς Τριάδος θεατής γενέσθαι καθίσταται ἄξιος.","english":"Great, then, is the good of love, and the first and preeminent good of goods, since through itself it joins God and humans to one another, and prepares man to appear as the maker of humans, because of the assimilation, as far as is attainable for man, of the deified one to God in the good. I understand this to be active in the loving of the Lord God with all one's heart and soul and strength, and one's neighbor as oneself. This is, to put it in a summary definition, the inward disposition of the whole person toward the first good, together with the whole providence of the whole race according to nature; after which there is nothing higher to which the God-loving man can ascend, since all the ways of piety have been traversed by him. This love we both know and name, not assigning one love to God and another to neighbor in a divided way, but one and the same whole love—owed to God, and joining humans to one another. For the genuine disposition toward one's neighbor through willing goodwill is the energy and clear proof of perfect love toward God. For he who does not love his brother whom he has seen, says the divine apostle John, cannot love God whom he has not seen. This is the way of truth, which the Word of God named himself, and it presents those who walk in it to God and the Father, made pure from all passions. This is the door through which the one who enters becomes a holy of holies, and is made worthy to become a beholder of the unapproachable beauty of the holy and royal Trinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Αὕτη ἐστίν ἡ ἄμπελος ἡ ἀληθινή, ἐν ᾗ ὁ παγίως ἑαυτόν ἐνριζώσας, θείας καταξιοῦται μέτοχος γενέσθαι ποιότητος. Διά ταύτην πᾶσα νομική τε καί προφητική καί εὐαγγελική, καί ἔστι, καί ἐκδέδοται διδασκαλία, ἵνα τῶν ἀῤῥήτων ἐπιθυμίαν λαβόντες ἀγαθῶν, τοῖς τρόποις τόν πόθον πιστώσωμεν· τοσοῦτον διά τόν ποθούμενον πλάστην τό πλάσμα τιμήσαντες, ὅσον τῷ πλάστῃ παρίσταται, καί ὁ τῆς φύσεως ἀπαιτεῖ λόγος, νομοθετῶν τό ἰσότιμον, καί πᾶσαν τήν περί ἕκαστον φαινομένην κατά πρόληψιν ἀνισότητα περιτέμνων τῆς φύσεως· καί ἑαυτῷ τούς πάντας κατά μίαν ταυτότητος δύναμιν περικλείων. Διά ταύτην, αὐτός ὁ τῆς φύσεως ποιητής· τό φρικτόν ὄντως καί πρᾶγμα καί ἄκουσμα! τήν φύσιν ἐνδύεται τήν ἡμετέραν, ἑνώσας ταύτην ἀτρέπτως ἑαυτῷ καθ᾿ ὑπόστασιν, ἵνα στήσῃ τοῦ φέρεσθαι, καί πρός ἑαυτόν συναγάγῃ, καθ᾿ ἑαυτήν κατά τήν γνώμην διάφορον· καί φανεράν καταστήσῃ τήν πανένδοξον τῆς ἀγάπης ὁδόν, τῆς θείας ὄντως καί θεοποιοῦ, καί πρός Θεόν ἀγούσης· εἰρήσθω δέ ὅτι καί Θεός ὑπαρχούσης, ἥν αἱ ἄκανθαι κατ᾿ ἀρχάς τῆς φιλαυτίας ἐκάλυψαν· καί τοῖς ὑπέρ ἡμῶν παθήμασιν ἐν ἑαυτῷ προτυπώσας, καθαράν κωλυμάτων τοῖς πᾶσι χαρίσηται· τούς λίθους τούς ἐν αὐτῇ διά τῶν αὐτοῦ μαθητῶν διαῤῥίψας, ὡς αὐτός ἐν τοῖς προφήταις προανεφώνησεν, εἰπών, Καί τούς λίθους ἐκ τῆς ὁδοῦ διαῤῥίψατε· καί πείσῃ δεόντως ἡμᾶς ἑαυτοῦ τε καί ἀλλήλων τοσοῦτον ἀντέχεσθαι, ὅσον αὐτός δι᾿ ἑαυτοῦ προλαβών ἐπεδείξατο, ὑπέρ ἡμῶν παθεῖν ἀνασχόμενος.","english":"This is the true vine, in which the one who has firmly rooted himself is deemed worthy to become a partaker of the divine quality. For its sake every legal, prophetic, and evangelical teaching both exists and has been handed down, so that, having received a desire for the ineffable goods, we might confirm our longing by our manner of life—honoring the creature because of the beloved Fashioner as much as is fitting for the Fashioner and as the principle of nature demands, legislating equality of honor and cutting off from nature every apparent inequality among individuals that arises from preconception, and enclosing all within himself by the single power of identity. For its sake, the very Maker of nature—a thing and report truly awesome!—puts on our nature, uniting it to himself without change by hypostasis, in order to halt its being carried away and to gather it to himself, though it was divided in its own judgment, and to make manifest the all-glorious way of love—truly divine and deifying, and leading to God; and let it be said that it is also God's, since it exists, which the thorns of self-love covered at the beginning—and having prefigured in himself the sufferings endured for our sake, he grants it to all pure of hindrances, having cast away the stones in it through his own disciples, as he himself foretold in the prophets, saying, \"And cast the stones out of the way\"; and he will rightly persuade us to cleave to himself and to one another as much as he himself, having gone before, demonstrated through himself, enduring to suffer for our sake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Διά ταύτην πάντες οἱ ἅγιοι μέχρι παντός πρός τήν ἁμαρτίαν ἀντικατέστησαν, τῆς παρούσης ζωῆς οὐδένα λόγον ποιησάμενοι, καί τούς πολυειδεῖς τοῦ θανάτου τρόπους ὑπέστησαν, ἵνα πρός ἑαυτούς ἀπό τοῦ κόσμου, καί τόν Θεόν συναχρῶσι, καί τά τῆς φύσεως ἐφ᾿ ἑαυτῶν ἑνώσωσι ῥήγματα. Αὕτη ἐστίν ἡ ἀληθής καί ἀμώμητος τῶν πιστῶν θεοσοφία, ἧς τέλος τό ἀγαθόν ἐστι καί ἡ ἀλήθεια· εἴπερ ἀγαθόν τό φιλάνθρωπον, καί ἀληθές, τό κατά\n\nπίστιν φιλόθεον· τά τῆς ἀγάπης γνωρίσματα· ὡς Θεῷ καί ἀλλήλοις τούς ἀνθρώπους συνάπτουσα(3), καί διά τοῦτο τῶν ἀγαθῶν τήν διαμονήν ἀδιάπτωτον ἔχουσα. Ταύτης ἐρασταί γνησιώτατοι τῆς θείας καί μακαρίας ὁδοῦ, καί ὑμεῖς εὐλογημένοι γενόμενοι, πρός τό τέλος ἐλθεῖν ἀγῶνα καλόν ἀγωνίσασθε, τῶν οἷς ἡ πρός τό πέρας ταύτης διάβασις γίνεται, κραταιῶς ἀντεχόμενοι· φιλανθρωπίας λέγω, φιλαδελφίας, φιλοξενίας, φιλοπτωχίας, συμπαθείας, ἐλεημοσύνης, ταπεινώσεως, πραότητος, πραϋπαθείας, ὑπομονῆς, ἀοργησίας, μακροθυμίας, καρτερίας, χρηστότητος, ἀνοχῆς, εὐνοίας, εἰρήνης πρός πάντας· ἐξ ὧν ἤ δι᾿ ὧν ἡ τῆς ἀγάπης χάρις δημιουργημένη, πρός τόν Θεόν ἄγει θεουργηθέντα τόν δημιουργήσαντα ἄνθρωπον. Ἡ ἀγάπη γάρ, φησίν ὁ θεῖος Ἀπόστολος, μᾶλλον δέ ὁ δι᾿ αὐτοῦ ταῦτα λαλήσας Χριστός, μακροθυμεῖ, χρηστεύεται, οὐ ζηλοῖ, οὐ περπερεύεται, οὐ φυσιοῦται, οὐκ ἀσχημονεῖ, οὐ ζητεῖ τά ἑαυτῆς, οὐ παροξύνεται, οὐ λογίζεται τό κακόν, οὐ χαίρει ἐπί τῇ ἀδικίᾳ, συγχαίρει δέ τῇ ἀληθείᾳ· πάντα ὑπομένει. Ἡ ἀγάπη οὐδέποτε πίπτει, ὡς Θεόν ἔχουσα τόν μόνον ἀδιάπτωτον καί ἀναλλοίωτον·","english":"For this sake all the saints, to the very end, stood against sin, making no account of the present life, and endured the manifold forms of death, so that they might be gathered together with themselves away from the world and with God, and might unite in themselves the ruptures of nature. This is the true and blameless wisdom of God of the faithful, whose end is the good and the truth—since indeed the good is what is loving toward humanity, and the true is what is loving toward God according to faith—the marks of love, joining human beings to God and to one another, and for this reason keeping the perseverance of good things without falling. Becoming the most genuine lovers of this divine and blessed way, you also, blessed ones, having struggled the good struggle, come to the end, firmly holding to those things by which the passage to its end is accomplished—I mean love of humanity, love of brethren, love of strangers, love of the poor, compassion, mercy, humility, gentleness, meekness, patience, freedom from anger, long-suffering, endurance, kindness, forbearance, goodwill, peace toward all—from which or through which the grace of love is wrought, leading the human being who has been made divine to God who created him. For love, says the divine Apostle—or rather Christ who spoke these things through him—is long-suffering, is kind, does not envy, does not boast, is not puffed up, does not behave unseemly, does not seek its own, is not provoked, does not reckon the evil, does not rejoice in injustice but rejoices with the truth; it bears all things. Love never falls, since it has God, the only one who does not fall and does not change.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"καί τόν κατ᾿ αὐτήν ζῶντα ἄνθρωπον τοιοῦτον ἀπεργαζομένη, ἵνα καί ὑμᾶς ἀποδεξάμενος εἴπῃ δι᾿ Ἱερεμίου τοῦ προφήτου· Λέγω ὑμῖν, Αὕτη ἡ ὁδός τῶν προσταγμάτων μου, καί ὁ νόμος ὁ ὑπάρχων εἰς τόν αἰῶνα. Πάντες οἱ κρατοῦντες αὐτήν, εἰς ζωήν καταντήσωμεν· οἱ δέ καταλιπόντες αὐτήν, ἀποθανοῦνται. Ἐπιλαβοῦ αὐτῆς ὁ παῖς μου, καί ὅδευσον πρός τήν λάμψιν κατέναντι τοῦ φωτός αὐτῆς. Μή δῷς ἑτέρῳ τήν δόξαν σου, καί τά συμφέροντά σοι, ἔθνει ἀλλοτρίῳ. Μακάριος εἶ, ὅτι τά ἀρεστά τῷ Θεῷ γνωστά σοί ἐστι, καί ἔμαθες ποῦ ἐστι φρόνησις, ποῦ ἐστιν ἰσχύς, ποῦ ἐστι μακροβίωσις καί ζωή. Ποῦ ἐστι φῶς ὀφθαλμῶν καί εἰρήνη, καί ἐπέβης τῆς ὁδοῦ, καί ὤφθην σοι πόῤῥωθεν. Διά τοῦτο ἀγάπησιν αἰωνίαν ἀγαπήσω σε, καί ἐλεήσω σε εἰς οἰκτείρημα, καί οἰκοδομήσω σε, καί οἰκοδομηθήσῃ· καί ἐξελεύσῃ μετά συναγωγῆς εὐφραινομένων, ὅτι ἐπί ταῖς ὁδοῖς ἔστης· καί κατενόησας, καί ἠρώτησας τρίβους Κυρίου αἰωνίους· καί εἶδες ποῦ ἐστιν ἡ ὁδός ἡ ἀγαθή, καί ἐβάδισας ἐν αὐτῇ, καί εὗρες ἁγιασμόν τῇ ψυχῇ σου. Καί πάλιν διά Ἡσαΐου· Ἐγώ εἰμί ὁ Κύριος ὁ Θεός σου· δέδειχά σοι τοῦ εὑρεῖν τήν ὁδόν τῆς δικαιοσύνης, ἐν ᾗ πορεύσῃ ἐν αὐτῇ, καί ἤκουσας τῶν ἐντολῶν μου. Διά τοῦτο ἐγένετο ὡς ποταμός ἡ εἰρήνη σου, καί ἡ δικαιοσύνη σου ὡς κῦμα θαλάσσης. Κἀγώ δέ ὁ τοῖς ὑμετέροις ἐπαγαλλόμενος ἀγαθοῖς, μετά τοῦ Θεοῦ λέγειν τολμήσω, παρά τοῦ μεγάλου λαβών Ἱερεμίου· Μακάριος εἶ, ὅτι ἐξεδύσω τήν στολήν τοῦ πένθους τῆς κακώσεώς σου· τόν παλαιόν φημι ἄνθρωπον, τόν φθειρόμενον κατά τάς ἐπιθυμίας τῆς ἀπάτης·","english":"and making the man who lives according to it such as this, so that having received you also he might say through Jeremiah the prophet: I say to you, This is the way of my commandments, and the law which exists forever. Let us all who hold fast to it attain to life; but those who abandon it shall die. Take hold of it, my child, and journey toward the brightness over against its light. Give not your glory to another, nor the things that are profitable to you, to a foreign nation. Blessed are you, because the things pleasing to God are known to you, and you have learned where prudence is, where strength is, where long life and life are. Where the light of the eyes and peace are, and you have set foot upon the way, and I appeared to you from afar. For this reason with an everlasting love I will love you, and I will have mercy on you in compassion, and I will build you, and you shall be built; and you shall go forth with the assembly of those who rejoice, because you stood in the ways; and you considered, and you inquired after the eternal paths of the Lord; and you saw where the good way is, and you walked in it, and you found sanctification for your soul. And again through Isaiah: I am the Lord your God; I have shown you how to find the way of righteousness, in which you shall walk, and you have heard my commandments. For this reason your peace has become like a river, and your righteousness like a wave of the sea. And I, who exult in your good things, will dare to speak with God, having received it from the great Jeremiah: Blessed are you, because you have put off the garment of mourning of your affliction—I mean the old man, who is corrupted according to the desires of deceit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"καί ἐνεδύσω τήν εὐπρέπειαν τῆς παρά τοῦ Θεοῦ δόξης εἰς τόν αἰῶνα, τόν νέον φημί ἄνθρωπον, τόν ἐν πνεύματι κατά Χριστόν κτιζόμενον κατ᾿ εἰκόνα τοῦ Κτίσαντος· καί περιεβάλου τήν διπλοϊδα τῆς παρά τοῦ Θεοῦ δικαιοσύνης· καί ἐπέθου τῇ κεφαλῇ τήν μίτραν τῆς δόξης τῆς αἰωνίου· τῷ τε βασίμῳ τρόπῳ τῶν ἀρετῶν, καί τῷ τῆς σοφίας ἀπταίστῳ λόγῳ κοσμούμενος. Διά τοῦτο δείξει ὁ Θεός τῇ ὑπ οὐρανόν πάσῃ τήν σήν λαμπρότητα καί καλέσει τό ὄνομά σου Εἰρήνη δικαιοσύνης, καί δόξα θεοσεβείας. Τούτων ἐγώ τῶν λόγων οὐδέ πλέον πρός ἀπόδειξιν τῆς ἀφανοῦς κατά ψυχήν διαθέσεως κέκτημαι· οὐ γάρ ἔχω τι τῶν ὑμετέρων ἐπάξιον ἀγαθῶν, Θεῷ καί ὑμῖν προσενέγκαι, πλήν τοῦ θαυμάζειν ὑμᾶς κατά δύναμιν, καί ἀποδέχεσθαι κατορθοῦντας, καί συνήδεσθαι, Θεόν δι᾿ ἔργων ἀγαθῶν ἱλεουμένοις· καί δι᾿ ὑμῶν τήν ἀρετήν ἐπαινεῖν· καί διά τῆς ἀρετῆς τόν Θεόν ἀνυμνεῖν, τήν ὑμᾶς τῷ Θεῷ συνάπτουσαν. Ὡς ταὐτόν μοι δοκεῖν εἶναι καί ἴσον, ὑμᾶς τε καί ἀρετήν ἐπαινέσαι, καί Θεόν ἀνυμνῆσαι, τόν χαρισάμενον ὑμῖν τῆς ἀρετῆς τήν λαμπρότητα· τήν ὑμᾶς μέν Θεῷ κατά χάριν θεουργοῦσαν, τῇ ἀναλήψει κατά τό ἐφικτόν ἀνθρώπῳ τῶν θείων ἰδιωμάτων.","english":"And you have put on the splendor of the glory that comes from God forever—I mean the new man, who is created in the Spirit according to Christ, according to the image of the One who created him; and you have clothed yourself with the double garment of the righteousness that comes from God; and you have placed on your head the miter of eternal glory, adorned both by the royal manner of the virtues and by the unerring word of wisdom. For this reason God will show your brightness to all under heaven, and he will call your name Peace of righteousness, and Glory of godliness. Of these words I possess nothing more for the demonstration of the disposition hidden in my soul; for I have nothing of your good things worthy to offer to God and to you, except to marvel at you according to my ability, and to welcome you as you succeed, and to rejoice with you as you propitiate God through good works; and through you to praise virtue; and through virtue to hymn God, the virtue that unites you to God. So that it seems to me to be the same and equal—to praise both you and virtue, and to hymn God, who has granted you the brightness of virtue, which by grace makes you divine toward God, through the reception, as far as is attainable for a human being, of the divine attributes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"ΣΧΟΛΙΑ.\n\n1. Ὅτι δίδοται ἡ ἀγάπη ἀντί τοῦ νόμου καί τῶν προφητῶν· καί ὅτι ἐκ ταύτης πάντες οἱ λόγοι τῶν ἐντολῶν ἐκδίδονται, καί ὑπό ταύτης μονοειδῶς περιέχονται.\n\n2. Ὅρα τήν κατά λόγον καί φύσιν κίνησιν, ἐξ ἧς ἀπ᾿ ἀρχῆς ἐτράπη ὁ ἄνθρωπος συμβουλίᾳ τοῦ πονηροῦ.\n\n3. Τά τῆς ἀγάπης ἔργα τῆς μακαρίας, εἰς ἕν συνάπτειν ἀμφί τόν κεκτημένον, Θεόν βροτούς τε πάντας ἀῤῥήτω λόγῳ.\n\nΕΠΙΣΤΟΛΗ Γ’. ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ Γ´. Τοῦ αὐτοῦ πρός τόν αὐτόν.\n\nΤά τίμια τῆς ὑμετέρας ἐν Κυρίῳ ποθεινότητος γράμματα δεξάμενος, μετά τῆς πεμφθείσης εὐλογίας τοῖς εὐλαβεστάτοις μοναχοῖς, τοῦ εὐαγοῦς μοναστηρίου τοῦ ἁγίου καί ἐνδόξου μάρτυρος Γεωργίου, ηὐχαρίστησα τῷ Θεῷ ἐπί τῇ τοιαύτῃ ὑμῶν εἰς τό καλόν προθυμίᾳ· ὅτι διά σπουδῆς τῶν πενίᾳ κατειλημμένων τούς δεσμούς λύσαντες, τῶν τῆς ἁμαρτίας ἑαυτούς δεσμῶν ἠλευθερώσατε· καί σώματα τρέφειν προθέμενοι, τήν ἑαυτῶν ψυχήν θείᾳ διεθρέψατε χάριτι, κἀμοί δεδώκατε πρόφασιν θεωρίας ἀληθοῦς δρέψασθαι καρπόν. Ἔγνων γάρ καθ᾿ ἑαυτόν γενόμενος, ὅτου χάριν ὁ Θεός πάντας ἐλεεῖν καί ἐλεεῖσθαι χρῆν ὑπ᾿ ἀλλήλων τούς ἀνθρώπους ἁπλῶς ἐνομοθέτησεν· ὅτι πρός τῇ φύσει καί τῇ γνώμῃ ἀλλήλοις ὑμᾶς ἑνῶσαι βουλόμενος, καί πρός τοῦτο ἅπαν ὠθῶν ὡς ἀληθῶς τό ἀνθρώπινον, τάς σωτηρίους φιλανθρώπως ἡμῖν ἐντολάς διεχάραξεν· ἀλλ᾿ ἡ τῶν ἀνθρώπων φιλαυτία καί σύνεσις, ἀλλήλους, καί τόν νόμον, ἤ ἀπωσαμένη, ἤ σοφισαμένη, εἰς πολλάς μοίρας τήν μίαν φύσιν κατέτεμε· καί τήν νῦν ἐπικρατοῦσαν αὐτῆς ἀναλγησίαν εἰσηγησαμένη, αὐτήν καθ᾿ ἑαυτῆς τήν φύσιν διά τῆς γνώμης ἐξώπλισε.","english":"SCHOLIA\n\n1. That love is given in place of the law and the prophets; and that from it all the words of the commandments are issued, and by it they are contained in a single form.\n\n2. Observe the motion according to reason and nature, from which man was turned aside from the beginning by the counsel of the evil one.\n\n3. The works of love of the blessed one unite into one, around the one who possesses them, God and all mortals, by an ineffable word.\n\nTHIRD LETTER. TO THE SAME. By the same to the same.\n\nHaving received the precious letters of your longing in the Lord, together with the blessing sent to the most reverent monks of the holy and glorious martyr George's venerable monastery, I gave thanks to God for such zeal of yours toward the good: because by your earnestness you have loosed the bonds of those held fast by poverty, and have freed yourselves from the bonds of sin; and having purposed to feed bodies, you have nourished your own soul with divine grace, and have given me an occasion to pluck the fruit of true contemplation. For I learned, having come to myself, for what reason God simply legislated that all men should show mercy and should be shown mercy by one another: that, desiring to unite you to one another both in nature and in disposition, and truly impelling all that is human toward this, he humanely traced out for us the saving commandments. But the self-love and understanding of men, either having thrust away one another and the law, or having made a sophistry of it, cut the one nature into many parts; and having introduced the insensibility of it that now prevails, it armed nature itself against itself through disposition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Διά τοι τοῦτο, πᾶς ὅστις σώφρονι λογισμῷ, καί φρονήσεως εὐγενείᾳ ταύτην λῦσαι διεδύνηται τῆς φύσεως τήν ἀνωμαλίαν, ἑαυτόν μέν πρό τῶν ἄλλων ἠλέησε, τήν γνώμην κατά τήν φύσιν δημιουργήσας· καί Θεῷ κατά τήν γνώμην διά τήν φύσιν προσχωρήσας· καί δείξας ἐφ᾿ ἑαυτόν, τίς τοῦ κατ᾿ εἰκόνα λόγου ὁ τρόπος· καί πῶς ἑαυτῷ ὁ Θεός πρεπόντως κατ᾿ ἀρχάς, ὁμοίαν τήν ἡμετέραν φύσιν, καί τῆς ἰδίας ἀγαθότητος ἀρίδηλον ἀπεικόνισμα δημιουργήσας κατέστησεν· αὐτήν ἑαυτῇ κατά πάντα τήν αὐτήν· ἄμαχον, εἰρηνικήν, ἀστασίαστον, πρός τε Θεόν, καί ἑαυτήν δι᾿ ἀγάπης ἐσφιγμένην· καθ᾿ ἥν Θεοῦ μέν ἐφετῶς, ἀλλήλων δέ συμπαθῶς ἀντεχόμεθα. Ἡλέησε δέ καί τούς ἐλεεῖσθαι ὀφείλοντας· οὐ μόνον αὐτοῖς ἐπαρκέσας, ἀλλά καί διδάξας, πῶς κρυπτόμενος ὁ Θεός διά τῶν ἀξιῶν ἐκφαίνεται· ὡς δύνασθαι κἀκείνους λοιπόν, τήν περί αὐτούς αἰδουμένους τοῦ πέλας φιλανθρωπίαν, ῥᾳδίως ταύτης ὡς Θεοῦ μεταποιεῖσθαι τῆς χάριτος. Εἰ δέ τις τοῦτο ποιεῖν ἐκ τοῦ ἔχειν δυνάμενος, τούς χρῄζοντας ἀνθρώπους περιορᾷ, ἑαυτοῦ μέν ἐκείνους, ἑαυτόν δέ Θεοῦ εἰκότως ἀποῤῥήξας δειχθήσεται· ὡς τήν φύσιν διά τήν γνώμην ἀγνοήσας, μᾶλλον δέ ἑαυτοῦ διά τήν γνώμην, τά τῇ φύσει προσόντα ἀγαθά διαφθείρας. Ταῦτα μέν ὅσοι τοῦ φιλανθρώπου, τό ἀπηνές προείλαντο γνωμικῶς, καί τῶν ὀβολῶν τό συγγενές, καί ὁμόφυλον ἀτιμότερον κρίνοντες, καί τῷ περί τόν χρυσόν ἱμέρῳ, τάς πρός ἑαυτούς τοῦ Θεοῦ εἰσόδους ἀποτειχίσαντες, ἐλεεινόν αὐτοί πάσχοντες ὑφ᾿ ἑαυτῶν τῶν κρειττόνων τήν ἔκπτωσιν·","english":"For this reason, everyone who by sober reasoning and nobility of understanding has been able to dissolve this disorder of nature has shown mercy to himself before others, having fashioned his disposition according to nature, and having drawn near to God in disposition because of nature, and having shown in himself what is the manner of the word according to the image, and how God in the beginning, as was fitting, created and established our nature as a like image of his own goodness—the same in every respect to itself: unwarring, peaceful, unconflicted, bound to God and to itself through love, by which we cling to God as desirable and to one another with compassion. He has also shown mercy to those who ought to receive mercy, not only providing for them but also teaching how God, though hidden, is revealed through the worthy, so that they too may thereafter, reverencing the love for humanity shown toward them by their neighbor, easily claim this grace as God's. But if anyone, being able to do this from having the means, overlooks people in need, he will reasonably be shown to have cut them off from himself and himself from God, as one who has ignored nature because of disposition—or rather, because of disposition has corrupted the goods that belong to nature in himself. These things apply to those who by disposition have preferred the harsh over the humane, and who judge the kinship and common nature of the obols less honorable, and who by their desire for gold have walled off God's entrances toward them, themselves pitifully suffering the fall from the better things by their own doing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"ἐκεῖνα δέ ὅσοι τά τῆς φύσεως ῥήγματα ἑνῶσαι σοφῶς σπουδάζουσι, τῷ φιλαλλήλῳ τρόπῳ, καί τοῦ συνεργῆσαι Θεῷ χάριν διά τῆς ἀγάπης, τήν τῶν ἄλλων ἀνθρώπων ὅσον τό ἐπ᾿ αὐτοῖς κατά τήν γνώμην\n\nταυτότητα, πάντων καταφρονοῦντες τῶν ἐπί γῆς, ὡς ἀληθεῖς τοῦ Θεοῦ διά τῶν ἔργων συνήγοροι. Ὅπερ ποιοῦντες ὑμεῖς, νῦν τε καί πρότερον ἀπεφάνθητε, ἠγαπημένοι· παντί καί λόγῳ καί τρόπῳ, καί σκορπισμῷ δεξιῷ τῶν προσόντων πᾶσιν ἑαυτούς προθύμως καί ψυχῇ καί σώματι ἐπιμερίζοντες, καί ταυτόν οὖσαν δεικνύντες ἐφ᾿ ἑαυτούς τῇ φύσει τήν γνώμην, καθ᾿ ἕν μόνον πλεονεκτουμένην ὑπό τῆς φύσεως, ὅτι ἐκεῖθεν λαβοῦσα ἔχει τῶν γενομένων τά σπέρματα· μᾶλλον δέ Θεοῦ, ἐξ οὗ καί τῇ φύσει τῶν καλῶν αἱ δυνάμεις προκαταβέβληνται. Διό πολλοῖς χαρίτων χεύμασι μεγαλοφυῶς θεόθεν ἀρδευόμενοι, δαψιλῶς μετά πάντων καί τοῖς προειρημένοις εὐλαβεστάτοις ἀνδράσι τῆς φιλανθρωπίας τόν ἔλεον ἐπεστάξατε· ὑπερείσαντες σαλευόμενον ἤδη ἐξ ἀπορίας τῆς φύσεως τό ἀσθενές, καί τήν ἐκ πτωχείας ἀπιτριβεῖσαν αὐτοῖς κακευχίαν ἐνδεχομένως ὡς ἐνῆν ἰασάμενοι. Μή παύσησθε οὖν εὖ ποιοῦντες ἐνδεέσιν, ἵνα τῇ κενώσει τό πλήσμιον ἀμείωτον ἔχητε. Ἐν ἱλαρότητι δέ ψυχῆς, τήν εἰς Θεόν πίστιν τε καί ἐλπίδα καί ἀγάπην πιστούμενοι· Ἀνέχετε σύνδεσμον καί χειροτονίαν καί ῥῆμα γογγυσμοῦ, καθά που τό θεῖόν φησι λόγιον· ὅπερ ἐστί περί τοῦ δεῖν διδόναι, καί μή διασκέπτεσθαι. Ὧ τό μεταμελεῖσθαι πάντως παρέπεται· πρᾶγμα, τοῦ μηδόλως ποιεῖν ὑπάρχον βαρύτερον.","english":"But those who earnestly strive wisely to unite the breaches of nature, in a manner of mutual love, and to cooperate with God by grace through love, [strive after] the identity of disposition with other men, as far as lies in their power, despising all things on earth, as true advocates of God through their deeds. This you have been shown to do, both now and before, beloved: in every word and manner, and by the right-hand scattering of your possessions, eagerly distributing yourselves both in soul and body to all, and showing that the disposition in you is the same as nature—being surpassed by nature in one respect alone, that from it nature has received the seeds of things that have come to be; or rather from God, from whom the powers of good things have been laid down beforehand for nature. Therefore, abundantly watered from God with many streams of graces, you have generously poured out mercy with all, and to the aforementioned most reverent men, of your love for mankind; supporting the weakness of nature already shaken by want, and healing, as far as possible, the ill-disposition that had been worn away in them by poverty. Do not cease, then, doing good to the needy, so that through your emptying you may have fullness undiminished. And in gladness of soul, confirming your faith and hope and love toward God: \"Endure the bond and the ordination and the word of murmuring,\" as somewhere the divine oracle says; which concerns the need to give, and not to deliberate. To which regret altogether follows; a thing heavier than doing nothing at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Ἴσμεν γάρ ἅπαντες, ὅτι τῆς τοῦ ποιεῖν ἤ πάσχειν ἀναξιότητος, οὔπω ἀκριβῶς οὐδείς οὐδαμῶς ἔγνω τίνας αἰτιᾶσθαι χρή· εἴτε τούς εὖ ποιεῖν δυναμένους, εἴτε τούς εὖ παθεῖν δεομένους· ἀλλά καιροῦ τοῦτο εἶναι τοῦ μέλλοντος· καθ᾿ ὅ ποῖά τε καί ὅσα τά ὑμέτερα, καί ὅπως ἔχοντα τύχοι, γνωσθήσεται. Οὕτω τοῦ Θεοῦ σοφῶς εὐδοκήσαντος ἐν τῷ παρόντι καλυφθῆναι τῶν αὐτοῦ κριμάτων τήν ἄβυσσον. Καί τοῦτο εἰδώς ὁ σοφός Παροιμιαστής, ἀσυλλογίστως τόν ἄρτον καί καθ᾿ ὕδατος ῥίπτειν παρεκελεύσατο· ὡς οὐ παρασυρησόμενον οὐδέ ἀπολλύμενον· ἀλλ᾿ ἐς ὕστερον ὑπαντήσοντα μετά πλείονος τῆς ἐπικαρπίας, τοῖς ἕνεκα τοῦ καλοῦ ἐν ἁπλότητι καρδίας τήν μετάδοσιν κεκτημένοις, παρά τοῦ εἰς ἑαυτόν πάντα τά παρ᾿ ἡμῶν ἀλλήλοις γινόμενα, ὡς δ᾿ ἄν ὄντα τύχωσιν, ἀναδεχομένου Θεοῦ καί Σωτῆρος ἡμῶν Χριστοῦ. Εἰ γάρ παθεῖν ὑπέρ ἡμῶν, ὡς φιλάνθρωπος κατεδέξατο, τί οὐκ ἄν γένοιτο ἑκών τοῖς τήν αὐτοῦ περί ἡμᾶς μιμουμένοις φιλανθρωπίαν; ΕΠΙΣΤΟΛΗ Δ’. ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ, ΠΕΡΙ ΤΗΣ ΚΑΤΑ ΘΕΟΝ ΛΥΠΗΣ Δ´. Τοῦ αὐτοῦ πρός τόν αὐτόν, περί τῆς κατά Θεόν λύπης. Χαίρω καί εὐφραίνομαι, διά πάσης ἐπιστολῆς τήν ἐπαινετήν λύπην λυπούμενον εὑρίσκων τόν εὐλογημένον μου Δεσπότην· γινώσκων, ὡς ἡ κατά Θεόν λύπη μετάνοιαν ἀμεταμέλητον εἰς σωτηρίαν κατεργάζεται, τοῖς τῷ Θείῳ φόβῳ καθ᾿ ὅλην αὐτῶν ἐνισχημένοις τήν δύναμιν· μή συγχωροῦσα τήν ψυχήν τῶν θείων ἀπονεύσασαν δικαιστηρίων, πρός τά φθειρόμενα κατά φύσιν διατεθῆναι·","english":"For we all know that no one has ever yet learned with precision whom one ought to blame for the unworthiness of doing or suffering—whether those able to do good or those in need of receiving good—but that this belongs to the time that is to come, at which it will be made known what and how great your affairs are and in what condition they happen to be. So wisely has God willed in the present that the abyss of his judgments be hidden. And knowing this, the wise author of Proverbs urged that bread be cast unreflectingly upon the water, as not to be swept away or destroyed, but to meet one later with greater increase, for those who have acquired the giving of it for the sake of the good in simplicity of heart, from God and our Savior Christ, who receives to himself all things done by us to one another, whatever they happen to be. For if he deigned as a lover of humanity to suffer for us, what would he not willingly do for those who imitate his love for humanity toward us? LETTER 4. TO THE SAME, CONCERNING GODLY SORROW 4. By the same, to the same, concerning godly sorrow. I rejoice and am glad, finding through every letter my blessed master sorrowing with the praiseworthy sorrow; knowing that godly sorrow works repentance not to be regretted, unto salvation, for those who are strengthened by divine fear with their whole power; not permitting the soul that has turned away from the divine judgments to be disposed toward things that are corrupted by nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"δι᾿ ὧν τοῖς ἠμελημένως τόν τῆς παρούσης ζωῆς δρόμον ποιουμένοις, ἡ πονηρά τῶν παθῶν εἰσοικιζομένη σύγχυσις, ταῖς τοῦ διαβόλου παγίσιν ἁλῶναι παρασκευάζει τόν ἄθλιον νοῦν, καί πάσης κακίας αὐτόν καθίστησιν εἰκότως διδάσκαλον· οἷα δή τήν κατά φύσιν ἐνέργειαν, παρά φύσιν ταῖς τοῦ θυμοῦ καί τῆς ἐπιθυμίας ἀτάκτοις ὁρμαῖς ὑποζεύξαντα.Ψυχή γάρ ἡ δι᾿ ἀπάτης ἅπαξ τοῖς ὑλικοῖς τήν νοεράν ἐνδήσασα δύναμιν, περί μόνην τήν τῶν φαύλων ἐξεύρεσίν ἐστι ποριμωτάτῃ καί εὔδρομος. Διά τοῦτο νύκτωρ τε καί μεθ᾿ ἡμέραν ἀπαύστως εὔχομαι, καίτοι πολλοῖς βαρούμενος ἁμαρτήμασι, συντηρηθῆναι τῷ εὐλογημένῳ μου Δεσπότῃ ταύτην τήν σωτήριον λύπην, τήν ὄντως, τῶν μέν παθῶν ἀπότομον δέσποιναν, τῶν ἀρετῶν δέ μητέρα σεμνήν καί ἐπίδοξον· ἵνα δι᾿ αὐτῆς φρουρούμενος, τό πονηρόν ἐκκρούσηται κέντρον τῆς ἁμαρτίας. Οὐδείς γάρ, ὡς ἀληθῶς, ταύτην τῷ βάθει τῆς καρδίας ἐναποκλείσας,\n\nτοῖς τοῦ διαβόλου καθάπαξ ἁλίσκεται βέλεσιν. Οὐδείς ταύτην ἀοράτως κατά ψυχήν περιέπων, φοβεῖται τάς πολυτρόπους τῶν δαιμόνων ἐπιδρομάς. Οὐδείς ἑλόμενος τήν ταύτης συμβίωσιν, ποτέ τοῖς ὁρωμένοις προστίθεται. Οὐδείς ταύτην ἔχων τόν βίον χαρακτηρίζουσαν, τοῖς τῶν φθειρομένων ῥύποις μολύνεται. Οὐδείς ταύτην συνδήσας ἀλύτως τοῖς λογισμοῖς, ἀτάκτως ἐφ ἅ μή δεῖ φέρεσθαι συγχωρεῖ τάς αἰσθήσεις. Οὐδείς ταύτῃ τήν ψυχήν πεποιωμένος, ἑαυτόν ἄλλου μείζοντα παντελῶς ἡγήσασθαι δύναται· τουναντίον δέ μᾶλλον παντός ἥττονα καί εἶναι καί νομίζεσθαι πιστεύσειεν. Οὐδείς ἑαυτῷ ταύτην κατά νοῦν περιζωσάμενος, τῆς τῶν θείων ἀπολισθαίνει κατανοήσεως.","english":"Through these things, for those who make the course of the present life carelessly, the evil confusion of the passions, taking up residence within, prepares the wretched mind to be caught in the snares of the devil, and reasonably establishes it as a teacher of every wickedness, inasmuch as it has yoked the natural activity to the disordered impulses of anger and desire contrary to nature. For the soul that once, through deceit, has bound its intellectual power to material things is most resourceful and swift-running around the mere discovery of base things. Therefore night and day I pray unceasingly, though weighed down by many sins, that this saving grief may be preserved for my blessed Master—this grief that is truly the stern mistress of the passions and the venerable and glorious mother of the virtues—so that, guarded by it, I may drive off the evil sting of sin. For no one, truly, who has enclosed this grief in the depth of his heart is ever caught by the arrows of the devil. No one who tends it invisibly in his soul fears the manifold assaults of the demons. No one who has chosen its companionship ever attaches himself to things visible. No one who has it characterizing his life is defiled by the filth of corruptible things. No one who has bound it unbreakably to his thoughts allows his senses to be borne disorderly toward what he should not. No one whose soul has been formed by it can consider himself greater than another in any way; on the contrary, he would rather believe that he is and is considered less than all. No one who has girded it about himself in his mind slips away from the understanding of divine things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Οὐδείς ἑαυτῷ ταύτην δι᾿ ὅλου συναρμόσας, ἀγνοήσει τά τῆς εὐσεβοῦς πολιτείας συνθήματα. Ταύτην τό ἅγιον Πνεῦμα δημιουργεῖ, ταῖς τῶν ἀξίων καρδίαις ἐπιφοιτοῦν. Ταύτην ἐπίσταμαι μόνην ἐγώ τῆς ἐν τῇ βασιλείᾳ τῶν οὐρανῶν χαρᾶς οὖσαν γεννητικήν. Σπέρμα γάρ θεῖον ὑπάρχει σαφῶς ἡ κατά Θεόν λύπη· καρπόν ὥριμον τήν τῶν αἰωνίων ἀγαθῶν εὐφροσύνην παρέχουσα.\n\nΤαύτην ἡ κατά διάνοιαν ἀκριβής τῶν βεβιωμένων ἀνάληψις ἀνανεοῖ. Ταύτην ἡ κατά συνείδησιν τῶν πλημμεληθέντων ἡμῖν βίβλος, φιλοπόνως ἀναγινωσκομένη τιθηνεῖται. Ταύτην ἡ τοῦ θανάτου μνήμη, καί ὁ ἐπ᾿ αὐτῇ κατά τήν ἔξοδον ἐγγινόμενος τῇ ψυχῇ δριμύτατος πόνος ἀεί προσδοκώμενος περιποιεῖται. Ταύτην ἡ κατά τόν ἀέρα συγκροτουμένη πρός τήν ψυχήν, τῶν τῆς πονηρίας πνευμάτων φοβερά καί ἀπότομος ἔρευνα διά παντός κατά νοῦν μορφουμένη, διαφυλάττει παντελῶς ἀκατάσβεστον. Τίς γάρ, ἠγαπημένε, τῶν κατ᾿ ἐμέ ῥύποις ἁμαρτημάτων κατεστιγμένος, οὐ φοβεῖται τήν τῶν ἁγίων ἀγγέλων ἐπιστασίαν; ὑφ᾿ ὧν κατά θείαν ψῆφον τῆς παρούσης ζωῆς τό πέρας δεχόμενος, βίᾳ τοῦ σώματος μετ᾿ ὁργῆς ἐξωθεῖται καί μή βουλόμενος. Τίς κεκηλιδωμένην ἑαυτῷ συνεπαγόμενος τήν συνείδησιν οὐ δέδοικε τήν ὡμοτάτην τῶν πονηρῶν δαιμόνων καί βάρβαρον ἔμπτωσιν, ἑκάστου κατά τόν ἀέρα τοῦτον μετά τήν ἔξοδον, διά τοῦ μέσου πάθους ἀπηνῶς πρός ἑαυτόν διασπῶντος τήν ἀθλίαν ψυχήν, καί τῷ ἐλέγχῳ τῶν αὐτῇ πεπραγμένων καταισχύνοντος, καί πάσης ἐμποιοῦντος αὐτῇ τῆς ἐπί τοῖς μέλλουσιν ἀγαθοῖς ἐλπίδος ἀπόγνωσιν;","english":"No one who has wholly attuned this to himself will be ignorant of the tokens of the devout way of life. The Holy Spirit creates it, visiting the hearts of the worthy. I know that this alone is generative of the joy in the kingdom of heaven. For godly sorrow is clearly a divine seed, providing as its ripe fruit the gladness of eternal goods.\n\nThe precise recollection of things lived, in the mind, renews it. The book of our transgressions, in the conscience, read with diligence, nurtures it. The remembrance of death, and the sharpest pain that comes upon the soul at the departure, always anticipated, procures it. The fearful and abrupt scrutiny of the spirits of wickedness, marshaled against the soul in the air, constantly formed in the mind, preserves it altogether unquenchable. For who, beloved, stained with the filth of sins like mine, does not fear the visitation of the holy angels? By whom, receiving the end of the present life according to the divine verdict, he is driven out of the body by force, with wrath, even against his will. Who, carrying with him a conscience defiled, does not dread the most savage and barbarous assault of the wicked demons, each one in this air after the departure tearing the wretched soul fiercely to himself through the intervening passion, and shaming it by the conviction of the things done by it, and implanting in it despair of every hope in the good things to come?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Ταύτην σωτηρίως διατρέφει τήν λύπην, ἡ μετά τήν γινομένην κατά τόν ἀέρα πρός τά πνευματικά τῆς πονηρίας διάγνωσιν, τῆς τῶν ἐν ᾅδη ψυχῶν καταστάσεως ἀκριβής ἀνατύπωσις· ὅπως ἐν σκότῳ βαθεῖ διάγωσι καί βαρυτάτῃ σιγῇ, τροφήν ἔχουσαι τούς δριμυτάτους στεναγμούς καί τά δάκρυα, καί τήν ἐπί τούτοις κατήφειαν· ἐκδεχόμεναι διά παντός, ἄλλο μέν οὐδέν, μόνην δέ τήν ἐπί τῇ θείᾳ ψήφῳ δικαίαν κατάκρισιν. Ταύτην συνίστησι τήν λύπην ἡ τῆς ἀναστάσεως ἐλπίς· ἡ τῆς φοβερᾶς καί πανενδόξου παρουσίας τοῦ Χριστοῦ μεγαλειότης· ἡ φρικωδεστάτη τῆς κρίσεως ἡμέρα, κατά διάνοιαν συνεχῶς μελετωμένη· καθ᾿ ἥν οὐρανός τε καί γῆ, καί πᾶς ὁ τῶν ὁρωμένων διάκοσμος ῥοιζηδόν παρελεύσεται· στοιχείων καυσουμένων καί λυομένων τῷ ἀπλέτῳ πυρί, προκαθαίροντι διά τήν ἐπίβασιν τοῦ καθαροῦ, τήν ὑφ᾿ ἡμῶν ῥυποθεῖσαν κτίσιν· ἐν ᾗ θρόνοι προτίθενται, καί Παλαιός ἡμερῶν προκαθέζεται, καί τά τῶν ἁγίων ἀγγέλων καί ἀρχαγγέλων ἄπειρα τάγματα, μετά φόβου καί τρόμου λειτουργικῶς παρεστήκασι· καί πᾶσα τῶν ἀνθρώπων ἡ φύσις εἰς ἐξέτασιν ἄγεται· καί βίβλοι ἀνοίγονται τῶν ἡμετέρων ἔργων τε καί λόγων καί λογισμῶν, ἔχουσαι μετά πάσης ἀκριβείας τά ἔγγραφα. Δι᾿ ὧν ἡ πάντων γίνεται γύμνωσις τῶν πεπραγμένων ἡμῖν ἐπί πάσης τῆς κτίσεως· ὥστε τοσοῦτον ἀλλήλων πάντας γινώσκειν τάς ἁμαρτίας, ὅσον ἕκαστος τάς ἑαυτοῦ, τήν βίβλον ἁπλανῶς ἀναγινώσκων τῆς ἑαυτοῦ συνειδήσεως· καθ᾿ ἥν οἱ μέν ἐκ δεξιῶν τοῦ Κριτοῦ σταθέντες, λήψονται τῶν ἀποῤῥήτων ἀγαθῶν τάς ἐπαγγελίας· οἱ δέ τήν ἀριστεράν","english":"This sorrow is nourished unto salvation by the accurate representation of the condition of souls in Hades, which comes after the discernment, in the air, of the spiritual hosts of wickedness—how they pass their time in deep darkness and the heaviest silence, having as their food the sharpest groanings and tears, and the dejection that follows upon these, expecting continually nothing else but only the just condemnation upon the divine verdict. This sorrow is sustained by the hope of the resurrection, by the majesty of the fearful and all-glorious coming of Christ, by the most dreadful day of judgment, continually meditated upon in the mind—on which heaven and earth and the whole ordered array of things visible shall pass away with a rushing sound, the elements burning up and being dissolved by the boundless fire, which first purifies the creation defiled by us for the entrance of the pure one; in which thrones are set forth, and the Ancient of Days takes his seat, and the countless ranks of the holy angels and archangels stand by in liturgical service with fear and trembling; and the whole nature of human beings is brought to examination; and books are opened of our deeds and words and thoughts, containing the records with all exactness. Through these there comes the exposure of all that we have done before the whole creation, so that all know one another's sins as much as each knows his own, reading without error the book of his own conscience; according to which those who stand on the right of the Judge will receive the promises of the ineffable good things; while those on the left","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"λαβόντες στάσιν, τό πῦρ τό αἰώνιον, καί τό ἐξώτερον σκότος, καί τόν ἀκοίμητον σκώληκα, τόν τε βρυγμόν τῶν ὀδόντων, καί τό ἄπαυστον δάκρυον, καί τήν ἀπέραντον αἰσχύνην, ἐφ᾿ ᾗ μᾶλλον ὀδυνηθήσεται πᾶς κατακριθείς τήν ἀπ᾿ αἰῶσιν ἀτελεύτητον βάσανον, ἤ πᾶσιν ὁμοῦ τοῖς ἄλλοις τῆς κολάσεως εἴδεσι. Τούτων οὐδαμῶς ὄντως τῶν φοβερῶν καί πραγμάτων καί ὀνομάτων, ὁ τήν κατά Θεόν λύπην ἔχων ἐπιλανθάνεται· ἀλλ᾿ ὡς ὁρῶν ἀεί τόν Κριτήν καί ὁρώμενος, διατεθήσεται· καί τήν παροῦσαν εὐσεβῶς καί δικαίως διενέγκῃ ζωήν, μηδέ ποιῶν ἤ λέγων ἤ λογιζόμενος, τῶν ἀλλοτρίων τῆς θείας χάριτός τε καί κλήσεως. Ταύτης τῆς ἐπαινουμένης λύπης γέννημα τυγχάνει, τό ἐν ἀνθρώποις ἐξαίρετον ἀγαθόν, ἡ ταπεινοφροσύνη· δι᾿ ἧς ὁ ευσεβής καί φιλόθεος, πάντων ἑαυτόν ἐλαχιστότερον κατ᾿ ἀλήθειαν ἡγήσεται· κἄν βασιλεύς ᾗ τήν ἀξίαν, ὅρον τῆς ἐπιγνωμοσύνης ἑαυτοῦ ποιούμενος τήν κατά φύσιν ἀσθένειαν· ὑφ᾿ ἧν πάντες κατά τό ἴσον τελοῦσιν, οἱ τῆς αὐτῆς φύσεως μετειληφότες· οὐδαμῶς τοῦ κατά φύσιν λόγου, διά τήν ἀξίαν παραφέρων τόν λογισμόν. Ταύτης προβολή καθέστηκεν ἡ πραότης, ἕξις ὑπάρχουσα τῶν παρά φύσιν, τοῦ τε θυμοῦ καί τῆς ἐπιθυμίας, κινημάτων ἀπωστική· δι᾿ ἧς τήν πρός ἀγγέλους ὁ ἄνθρωπος ὁμοιότητα δέχεται, παρ᾿ οἷς οὐκ ἔστι θυμός λυσσῶν, καί τό συγγενές ἀπρεπῶς καθυλακτῶν· οὔτε μήν ἐπιθυμία τούς νοερούς διαλύουσα τόνους, καί πρός τήν ὕλην τήν ἔφεσιν ὑποσύρουσα· λόγος δέ μόνος, τήν ὅλης ἔχων δυναστείαν, καί διαπύρως κατά νοῦν ἄγων πρός τόν ὑπέρ αἰτίαν καί φύσιν Λόγον.","english":"having received a standing, the eternal fire, and the outer darkness, and the undying worm, and the gnashing of teeth, and the ceaseless tear, and the boundless shame, by which every condemned person will be pained more than by all the other forms of punishment together with the endless torment from the ages. The one who has sorrow according to God never truly forgets these fearful things and names; but as one who always sees the Judge and is seen by him, he will be disposed, and he will pass through the present life piously and justly, neither doing nor saying nor thinking anything that is alien to the divine grace and calling. The offspring of this praiseworthy sorrow is the good that is preeminent among men, humility; through which the pious and God-loving person will consider himself in truth the least of all, even if he is a king in dignity, making the natural weakness the limit of his own self-knowledge; by which all who have partaken of the same nature fulfill their course equally; in no way, because of dignity, does he let his reasoning be carried past the principle of nature. The projection of this is meekness, being a disposition that drives away the movements of anger and desire that are contrary to nature; through which man receives likeness to the angels, among whom there is no raging anger, improperly barking at what is akin, nor indeed desire dissolving the intellectual tensions and dragging the impulse down toward matter; but reason alone, having dominion over matter, and leading with fiery zeal in the mind toward the Logos who is beyond cause and nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Ταύτης ὑπάρχει καρπός ἡ ἀγάπη, καθ᾿ ἥν Θεῷ τε καί ἀλλήλοις ἑνούμενοι, τοσοῦτον ἀλλήλων ἑκόντες φροντίζομεν, ὡς ἐφικτόν, ὅσον ὁ Θεός ὡς οἰκτίρμων πάντων ἀντέχεται. Ταύτης ἐστί τέλος ἡ τῶν οὐρανῶν βασιλεία, καί τῶν ἐκεῖ θείων ἀγαθῶν ἡ ἀπόλαυσις. Πρός τοῦτο γάρ ἄγει τό πέρας ἡ κατά Θεόν λύπη τούς στέργοντας αὐτήν καί φυλάττοντας. Ταύτης δέ τῆς λύπης ὑπάρχει γνωρίσματα, τό ἐθίσαι τούς ὀφθαλμούς τήν κτίσιν ὁρᾷν πρός δόξαν μόνην τοῦ Κτίσαντος· καί τά τῶν πλησίον ἄνευ, φθόνου καί βασκανίας ἐπισκοπεῖν· τά ὦτα πρός ὑποδοχήν τῶν τοῦ Θεοῦ λόγων μόνην, καί τῆς τῶν ζεομένων ἡμῶν ἰκεσίας ἑτοίμως ἠνεῷχθαι· πρός δέ πᾶσαν λοιδορίαν, καί λόγων αἰσχρῶν εἰδέχθειαν, σπουδαίως βεβύσθαι· τήν γλῶσσαν ταῖς τῶν ἄλλων εὐφημίαις καθαγιάζεσθαι, μηδαμῶς ταῖς κατ’ ἄλλων ὕβρεσι καί λοιδορίαις μολυνομένην. Καί ἁπλῶς ἵνα συνελών εἴπω, πάντα τά μέλη τοῦ τε σώματος καί τῆς ψυχῆς, πρός τό δοκοῦν τῷ Πνεύματι μεταρυθμίσωμεν· καί ὅλος ἡμῖν ὁ κατ᾿ εὐσέβειαν σκοπός κατορθώθῃ.","english":"Its fruit is love, by which, being united to God and to one another, we willingly care for one another as much as is attainable, to the same extent that God, in his compassion, upholds all things. Its end is the kingdom of heaven and the enjoyment of the divine good things there. For godly sorrow leads those who cherish and keep it to this goal. The marks of this sorrow are: to accustom the eyes to look upon creation only for the glory of the Creator; and to observe the affairs of neighbors without envy or malice; to have the ears open readily for the reception of the words of God alone and of the supplication of those who entreat us; but to be diligently stopped against every abuse and the foulness of shameful words; to have the tongue sanctified by the praises of others, never defiled by insults and abuses against others. And, to speak briefly and sum it up, let us reshape all the members of both body and soul toward what seems good to the Spirit; and let our whole aim in godliness be set right.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Ταῦτα, εὐλογημένε, κατά πᾶσαν ἀκρίβειαν ἑαυτούς ἐρευνῶντες, εἰ μέν εὕρωμεν ἔχοντας, ἐπιμελῶς διατηρήσωμεν· εἰ δέ μηδέν τούτων κεκτημένους, κατά σπουδήν κτήσασθαι φιλοπονήσωμεν, πᾶσι διά τόν Θεόν καί τήν κοινήν φύσιν ἀνθρώποις, ὡς ἄνθρωποι ταπεινούμενοι· πρός τά συμβαίνοντα παρά τήν ἡμετέραν γνώμην, πρᾶοι καί ἥμεροι διαμένοντες· εὐμετάδοτοί τε πρός τούς πτωχούς, καί πρός τούς ξένους φιλόξενοι· τοῖς δεομένοις προστασίας, κατά τό δυνατόν, πρός ἀντίληψιν ἕτοιμοι· πρός τούς φίλους ὁμόψυχοι καί ὁμογνώμονες· πρός τούς γνωρίμους ἐν πᾶσι περιδέξιοι· τοῖς ταπεινοτέροις εὐπρόσιτοι· τοῖς ἀσθενέσι συμπαθεῖς καί φιλάνθρωποι· μακρόθυμοι τοῖς παροργίζουσι· τοῖς πταίουσι συγγνώμονες· τοῖς λυπουμένοις, παρηγορία γινόμενοι. Καί ἁπλῶς εἰπεῖν, πάντα πᾶσι γενώμεθα, διά τε τόν Θεοῦ φόβον, καί τήν προσδοκωμένην τῶν μελλόντων κριμάτων ἀπειλήν. Χωρίς γάρ τούτων τῶν ἀπηριθμημένων, οὐκ ἔστιν οὐδενί τό παράπαν σωτηρίας ἐλπίς.","english":"Examining ourselves, blessed one, with all exactness: if we find that we have these things, let us carefully preserve them; but if we possess none of them, let us earnestly strive to acquire them—being humble toward all people for God's sake and because of our common human nature, as befits human beings; remaining gentle and mild toward whatever happens contrary to our own will; generous in giving to the poor, and hospitable to strangers; ready, as far as possible, to come to the aid of those who need protection; of one soul and one mind with our friends; courteous to all with our acquaintances; approachable to those of lower station; compassionate and humane to the weak; long-suffering toward those who provoke us; forgiving to those who stumble; becoming a comfort to those who grieve. And to speak simply, let us become all things to all people, both for the fear of God and for the expected threat of the judgments to come. For without these things that have been enumerated, there is no hope of salvation at all for anyone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Ταῦτά με, καί πλείονα τούτων βιάζεται λέγειν ὁ πρός σέ πόθος. Οὐ γάρ ἔχω πῶς μετρῆσαι τοῦτον, διά παντός ἀνατυποῦσθαί σε παρασκευάζοντα, καί ὡς παρόντι\n\nκατά ψυχήν διαλέγεσθαι, καί ἀπόντι βιαζόμενον συντυγχάνειν διά γραμμάτων. Ἀλλά μή παρέργως δεξώμεθα τῶν λεγομένων τήν δύναμιν· ἐπειδή μετά τῶν ἄλλων, καί τούς τοιούτους λόγους ἕξομεν πάντως ἤ συνηγόρους ἤ κατηγόρους· ἐγώ τε ὁ λέγων, καί οἱ ἀκούοντες, κατά τήν φοβεράν ἡμέραν τῆς διαγνώσεως, ὁποτέρω, ἄν περί αὐτούς διατεθῶμεν. Γένοιτο δέ πάντας ἡμᾶς, τούς τε λέγοντάς τι τῶν δεόντων, καί τούς ἀκούοντας, πάντων τῶν θείων ποιητάς ἀποδειχθῆναι λόγων· καί μή μόνον ἀκροατάς ἤ λέκτας· χάριτι Χριστοῦ τοῦ Θεοῦ καί Σωτῆρος ἡμῶν, τοῦ καλέσαντος ἡμᾶς εἰς τήν ἑαυτοῦ δόξαν τε καί βασιλείαν. ΕΠΙΣΤΟΛΗ Ε’. ΠΡΟΣ ΚΩΝΣΤΑΝΤΙΝΟΝ Ε´. Τοῦ αὐτοῦ πρός Κωνσταντῖνον.\n\nΕἰ ὡς παρόντι μοι συντυγχάνων, διά τῶν γραμμάτων εὐφραίνεται κατ᾿ ἀλήθειαν ὁ εὐλογημένος μου δεσπότης, ὡς γέγραφε, δῆλον ὡς τούς ἐμούς ἀποδεχόμενος λόγους πάντως εὐφραίνεται. Ἀποδοχή δέ λόγων ἐστίν, ἡ κατά τούς λόγους τοῦ ἀποδεχομένου τούς λόγους διάθεσις. Ταύτης δέ τῆς διαθέσεως ἀπόδειξίς ἐστιν ἀκριβής, τό ἔργον τῆς ἐμφερομένης τοῖς λόγοις δυνάμεως. Οὐκοῦν τῆς περί τό λέγειν προτροπῆς ἀῤῥαβῶνά μοι παράσχῃ πιστότατον ὁ ἐμός Δεσπότης, τήν αὐτοῦ περί τό ποιεῖν τά λεγόμενα προθυμίαν· καί οὐδέποτε κωλύσω, κατά τό γεγραμμένον, τά χείλη μου, τοῦ λέγειν πρός αὐτόν τά λυσιτελεῖν αὐτῷ τε κἀμοί καί ἄλλοις δυνάμενα·","english":"My longing for you compels me to say these things and more than these. For I cannot find how to measure it, since it makes me form your image constantly and, as it were, converse with you in spirit as though you were present, and when you are absent it forces me to meet you through letters. But let us not receive the power of what is said carelessly; since, along with other words, we shall certainly have such words either as advocates or as accusers—both I who speak and those who hear—on the fearful day of judgment, according to how we are disposed toward them. May it come to pass that all of us—both those who speak anything of what is fitting and those who hear—be shown to be doers of all divine words, and not merely hearers or speakers; by the grace of Christ our God and Savior, who has called us to his own glory and kingdom. LETTER 5. TO CONSTANTINE 5. By the same, to Constantine.\n\nIf, as though meeting with me when present, my blessed master truly rejoices through letters, as he has written, it is clear that in accepting my words he rejoices altogether. And the acceptance of words is the disposition of the one who accepts the words in accordance with the words. And the precise proof of this disposition is the deed of the power contained in the words. Therefore, let my master grant me the most faithful pledge of his encouragement regarding speaking—namely, his own eagerness to do what is said; and, as it is written, I will never restrain my lips from speaking to him what can profit him, me, and others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"καθόσον εἰμί δυνατός ὑποδέξασθαι τήν περί τό νοεῖν τε συνετῶς καί εὐσεβῶς λέγειν τά νοηθέντα χάριν τοῦ δωρουμένου Θεοῦ πᾶσιν ἁπλῶς, καί μή ὀνειδίζοντος.\n\nΓενώμεθα τοίνυν, ἠγαπημένε, πρόθυμοι τῶν κατ᾿ ἐντολήν ἔργων ποιηταί· καί φύγωμεν τήν πλάνην τοῦ αἰῶνος τούτου, καί μηδενί τῶν ἐν αὐτῷ νομιζομένων τερπνῶν τήν ψυχήν καταδήσωμεν. Παρέρχεται γάρ ὁ κόσμος, καί πάντα τά ἐν αὐτῷ μαραίνεται, φθορᾶς ὄντα κατά φύσιν παραναλώματα. Ταύτην δέ τήν περί τά θεῖα τῶν σωτηρίας ἐφιεμένων τεκμηριοῖ προθυμίαν, οὐ μόνον τό πρός τήν ἁμαρτίαν μῖσος, καί ἡ ἀπράγμων διαγωγή· ἥ τε τῶν μοχθηρῶν ἀνδρῶν ἀλλοτρίωσις, καί πρός τά φθειρόμενα πάντα τῆς ψυχῆς ἀποδιάθεσις· ἥ τε τῆς σαρκός διά τήν ἀρετή καταφρόνησις, καί ἡ πρός πάντα τά διά τῶν αἰσθήσεως ἀπατηλῶς τήν ψυχήν ὑποσαίνοντα, στεῤῥά καί ἀνένδοτος ἐγκράτεια· δι᾿ ἧς πάσας τε τάς ἀκολάστους ὀρέξεις μαραίνομεν· καί τάς ἀτάκτους κινήσεις τοῦ θυμοῦ κατευνάζομεν, μή συγχωροῦντες ἐξανδραποδισθέντα συνεκφέρεσθαι ταύταις τόν λογισμόν, καί καθάπερ ἠνίοχον ὑπό δυσηνίων ἵππων συναρπασθέντα κατά βαράθρων φέρεσθαι· μηδενός ὄντος τοῦ τάσσοντος καί ἐπισχεῖν δυναμένου τήν ἄλογον τῶν ὑπεζευγμένων ὁρμήν. Ἀλλά καί ἡ πρός πάντας τούς ἀκουσίους πειρασμούς, ὑπομονή καί καρτερία· καθ᾿ ἥν καί πάσχοντες σωματικῶς, ἀπαθεῖς κατά ψυχήν διαμένομεν, καί ἀήττητοι· μηδενί τῶν τινασσόντων καταβαλλόμενοι.","english":"Insofar as I am able to receive the grace of God who gives to all simply and does not reproach, [I am able] to understand intelligently and to speak piously the things understood.\n\nLet us therefore, beloved, be eager doers of the works according to the commandment; and let us flee the error of this age, and let us not bind our soul to any of the pleasures reckoned to be in it. For the world passes away, and all things in it wither, being by nature expenditures of corruption. This eagerness for divine things on the part of those who strive for salvation is evidenced not only by hatred of sin and a life free from busyness, but also by estrangement from wicked men and the soul's disaffection toward all corruptible things; and by contempt of the flesh for the sake of virtue, and by firm and unyielding self-control toward all things that through the senses deceitfully tickle the soul; through which we wither all licentious desires and calm the disordered movements of anger, not permitting the reason, once enslaved, to be carried away along with them, and, as it were, a charioteer snatched away by hard-mouthed horses, to be borne down into the pits—since there is nothing to set in order and able to check the irrational impulse of the yoked beasts. But also [it is evidenced] by patience and endurance toward all involuntary temptations, through which, even when we suffer bodily, we remain passionless in soul and unconquered, not cast down by any of the things that shake us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Δι᾿ ὧν ἀμφοτέρων, ἐγκρατείας τε λέγω τῶν ἐφ᾿ ἡμῖν παθημάτων, καί ὑπομονῆς τῶν οὐκ ἐφ᾿ ἡμῖν, δοκιμασθέντες, καθάπερ τινός σπορᾶς θειοτάτης τῶν ἐντολῶν, εὐπρεπεῖς καί ὡρίμους προβαλλόμεθα καρπούς τάς ἀρετάς. Οἷον, φρόνησιν γνωστικήν, κατά τε τῆς ἀγνοίας, καί τῆς δεισιδαιμονίας· ἀνδρείαν, κατά τε τῆς δειλίας, καί τῆς προπετοῦς θρασύτητος· σωφροσύνην, κατά τῆς ἀκολασίας καί τῆς ἠλιθιότητος· δικαιοσύνην κατά τῆς ἀδικίας· λέγω δέ κατά τῆς πλεονεξίας καί μειονεξίας· ταπεινοφροσύνην, κατά τῆς ὑπερηφανίας ὁπλίζοντες· συγκατάβασιν, κατά τῆς ἐπάρσεως προφέροντες· μετριότητα κατά τῆς οἰήσεως· μακροθυμίαν κατά τῆς ὀλιγοψυχίας· ἡμερότητός τε αὖ πρός πάντας, καί πραότητος, καί τῆς πρός τούς\n\nδεομένους ἱλαρᾶς μεταδόσεως ἀντεχόμενοι· φιλοξενίας τε καί φιλαδελφίας, καί φιλανθρωπίας φιλοπόνως φροντίζοντες· εἰρήνην τε καί ἀγάπην μεταδιώκοντες· ἐν ᾗ, καθάπερ τινί πυθμένι τῶν καλῶν, συνάγεταί τε καί φυλάττεται πάντα τά τοῖς ἀνθρώποις δεδωρημένα θεόθεν ἀγαθά.","english":"Through both of these—I mean self-control over the passions that are in our power, and endurance of those that are not in our power—having been tested, like some most divine seed of the commandments, we bring forth as ripe and comely fruits the virtues. For example, a knowing prudence, against ignorance and superstition; courage, against cowardice and reckless audacity; chastity, against licentiousness and folly; justice against injustice—I mean against greed and the disadvantage of others; arming humility against pride; offering condescension against arrogance; moderation against conceit; long-suffering against faintheartedness; and again, holding fast to gentleness toward all, and meekness, and the cheerful sharing with those in need; diligently caring for hospitality, love of brethren, and love of humanity; pursuing peace and love, in which, as in a kind of foundation of good things, all the good things given to men from God are gathered together and preserved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Ταῦτα, δέσποτα μου εὐλογημένε, πᾶς ἐρῶν τῆς τῶν οὐρανῶν βασιλείας, καί φεύγειν σπεύδων τῶν ἠπειλημένων τοῖς ἁμαρτάνουσιν αἰωνίων κολάσεων τήν πεῖραν κατά δύναμιν πάντως ποιεῖν τε καί φυλάττειν ἐπιτηδεύει· τῆς τῶν τοιούτων ἔχων φυλακῆς ἀρωγόν, τοῦ τε θανάτου, καί τῆς κατ᾿ αὐτόν ἀδηλίας, τήν ἄληστον μνήμην· τῆς τε μετά τήν ἔξοδον τῆς ψυχῆς ἐρημώσεως, μηδέν ἄλλο συνεπαγομένης ἑαυτῇ, πλήν τῆς ἐπί τοῖς αὐτῇ κακῶς πεπραγμένοις ἐστιγμένης συνειδήσεως· καί τῆς πρός αὐτήν κατά τόν ἀέρα τοῦτον γενησομένης τῶν πονηρῶν πνευμάτων φοβερᾶς ἐρεύνης τήν ἔννοιαν· τῆς ἐν τῷ ᾅδῃ νῦν πικρᾶς καί ἀφεγγοῦς τῶν ψυχῶν κατακλείσεως τήν ἐνθύμησιν· τῆς ἐπί τοῦ δικαίου Κριτοῦ καί τῶν οὐρανίων Δυνάμεων ἐπί τῇ φανερώσει τῶν κρυπτῶν αἰσχύνης τήν προσδοκίαν, τῆς πασῶν βαρυτέρας τῶν ἠπειλημένων τοῖς ἁμαρτάνουσι κολάσεων. Ταῦτα, καί τούτων πλείονα, καί ἤδη κατά δύναμιν γέγραφα, καί γράφων οὐ παύσομαι, καθ᾿ ὅσον οἷός τε εἰμι, τόν ἐμόν ἠγαπημένον δεσπότην πόθον ἔχων, τῶν τοιούτων λόγων ἐκβιβαστήν.","english":"These things, my blessed master, everyone who longs for the kingdom of heaven and hastens to flee the experience of the eternal punishments threatened to sinners strives by all means, according to his power, both to do and to keep; having as a helper for the keeping of such things the unforgotten remembrance of death and of the uncertainty concerning it; and the thought of the desolation after the soul's departure, which carries nothing else along with itself except the conscience branded with the evils it has wickedly committed; and the conception of the fearful examination by the evil spirits that will take place against it in this air; the recollection of the bitter and lightless confinement of souls now in Hades; the expectation of shame before the righteous Judge and the heavenly Powers at the revelation of hidden things—the expectation of shame heavier than all the punishments threatened to sinners. These things, and more than these, I have already written as far as I could, and in writing I shall not cease, as far as I am able, having as my desire my beloved master, to carry out such words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Ἀλλά νήψωμεν, καί γρηγορήσωμεν περί τήν ἑαυτῶν φυλακήν, εὐλογημένε· μήπως πλέον κατακριθῶμεν, ὡς εἰκῆ καί μάτην τά θεῖα λέγοντες μόνον καί ἀκούοντες. Ἐπειδή καί ὑπέρ τούτων τῶν λόγων τῷ Θεῷ λόγον ὑφέξομεν ἐν ἡμέρᾳ κρίσεως· ἐγώ τε ὁ τούτους λέγων, καί οἱ τούτων ἀκούοντες· ἐάν ἀργούς παντελῶς καί ἀκάρπους αὐτούς καταλείψωμεν· γένοιτο δέ μᾶλλον πάντας ἡμᾶς, πᾶσιν ἐπαγάλλεσθαι τοῖς τοῦ Θεοῦ λόγοις, καί τῶν ἐν αὐτοῖς θείων καί σωτηρίων θελημάτων ποιητάς ἀποφανθῆναι· εὐχαῖς καί πρεσβείαις τῆς πανενδόξου καί παναγίας Δεσποίνης ἡμῶν Θεοτόκου καί Ἀειπαρθένου Μαρίας, καί πάντων τῶν ἁγίων. Ἀμήν.\n\nΕΠΙΣΤΟΛΗ ’. ΠΡΟΣ ΤΟΝ... ΑΡΧΙΕΠ. ΙΩΑΝΝΗΝ... ΟΤΙ ΑΣΩΜΑΤΟΣ ΕΣΤΙΝ Η ΨΥΧΗ ΣΤ´. Τοῦ αὐτοῦ πρός τόν ἁγιώτατον καί μακαριώτατον ἀρχιεπίσκοπον Ἰωάννην, περί τοῦ, Ὅτι ἀσώματός ἐστιν ἡ ψυχή. Τό τίμιον τῆς ὑμετέρας ἐπ᾿ ἀρετῇ τελειότητος δεξάμενος γράμμα, πάσης μεγαλοφυοῦς μετριοφροσύνης ὡραϊσμένον, ἠγάσθην τε ὁμοῦ καί ἐξέστην· πῶς τε ὁ αὐτός διανοούμενος ἐν ἀμφοτέροις, σαυτῷ καθέστηκας ὅμοιος· μήτε τῷ ὑψηλῷ ἀπρόσιτος, μήτε τῷ ταπεινῷ καταφρονούμενος. Ἕν γάρ ἀρετῆς εἶδος, σοφῶς σαυτῷ ἐξ ἀμφοῖν κερασάμενος, ἑκατέρῳ ποιεῖς παραδόξως ἐνθεωρεῖσθαι τό ἕτερον· τῷ ταπεινῷ μέν, τό ὑψηλόν· τῷ ὑψηλῷ δέ τό ἔμπαλιν, τήν ταπείνωσιν. Διό δή, δοῦλε Θεοῦ, ἀπαραιτήτως σου δέχομαι τό ἐπίταγμα, φυσικώτερον ἀποδεῖξαι κελεῦον, γραφικῆς καί πατρικῆς μαρτυρίας χωρίς, εἰ ἔστι κτίσμα ἀσώματον ἡ ψυχή. Ταῖς ὑμετέραις πάλιν θαῤῥῶν τῆς διδασκαλίας ψεκάσιν, αἷς μέ διαφόρως ἀγνοίᾳ φρυγόμενον ἐδρόσισας.","english":"But let us be sober and keep watch over our own guard, blessed one, lest we be condemned the more, as speaking and hearing the divine words idly and in vain. For we shall give an account to God even for these words on the day of judgment—both I who speak them and those who hear them—if we leave them wholly idle and unfruitful. But may it rather come to pass that all of us rejoice in all the words of God and be shown to be doers of the divine and saving wills within them, through the prayers and intercessions of our all-glorious and all-holy Lady, the Theotokos and Ever-Virgin Mary, and of all the saints. Amen.\n\nLetter 1. To the... Archbishop John... That the soul is incorporeal, 6. By the same, to the most holy and most blessed Archbishop John, concerning the fact that the soul is incorporeal. Having received the honored letter of your perfection in virtue, adorned with all the beauty of a noble-minded modesty, I both admired and was astonished—how, being of the same mind in both respects, you have remained consistent with yourself, neither unapproachable in your loftiness nor despised in your lowliness. For, wisely blending for yourself one form of virtue from both, you make each to be wondrously seen in the other: in the lowly, the lofty; and in the lofty, conversely, humility. Therefore, servant of God, I accept your command as not to be refused, which bids me to demonstrate, by natural reasoning rather than by scriptural and patristic testimony, whether the soul is an incorporeal creature. Trusting again in the drops of your teaching, with which you have variously bedewed me when I was parched by ignorance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Τίνες δέ οὗτοι ὑπάρχουσιν, οἱ κτίσμα ἀσώματον μή εἶναι διαβεβαιούμενοι; καί τίσι τούτοις, ταῖς ὑμετέραις τῶν λόγων ἀληθείας ἀνυπάρκτοις ἀναπλασμοῖς ἀντιπίπτοντες; Πῶς δέ, οἱ μή τοῦ δέοντος εἰσι φιλονεικότεροι, τῷ ἡμετέρῳ οὐκ ἐδυσωπήθησαν ἐπειχειρήματι, παντός εἰς ἄκρον οὕτως ἀντιπτωτικοῦ λόγου πόῤῥω τυγχάνοντι; Καί ἵνα μοι μᾶλλον καθ᾿ ὁδόν ὁ περί τούτου λόγος προΐῃ, αὐτό ὑμῶν ὡς\n\nτῆς ἀληθείας σύμμαχον ἀκαταγώνιστον σοφόν ἐπιχείρημα, τῶν οἰκείων ἀπαρχήν ποιήσομαι· ὡς ἐφοδικοῖς τοῖς ὑμετέροις ἐναβρυνόμενος. α´. Εἰ τό σῶμα τῇ οἰκείᾳ φύσει ἀκίνητον· σῶμα δέ καί ἡ ψυχή, εἰ καί τό λεπτομερέστατον, ὥς φασι, καθό σῶμα, οὐ κινηθήσεται. Καί εἰ ταῦθ᾿ οὕτως ἔχει, πόθεν ἡμῖν ἡ κίνησις; Καί τοῦτο ἐπ᾿ ἄπειρον, ἕως οὗ ἔλθωμεν εἰς ἀσώματον κτίσμα. Εἰ δέ ἀπό τοῦ Θεοῦ φήσουσι κατά πρῶτον λόγον ἡμᾶς κινεῖσθαι· ἐπειδή τάς πλείους ἡμῶν κινήσεις ἀτόπους ἐπίσταμαι καί αἰσχράς, αἴτιον πάντως ἐξ ἀνάγκης καί τούτων ἀποφανοῦνται τό θεῖον.","english":"Who are these who maintain that there is no incorporeal creature? And against whom do they set themselves, opposing the non-existent fictions of your doctrines to the truths of the words? And how is it that these men, who are more contentious than is fitting, were not put to shame by our undertaking, which is so far removed from every sort of fallacious argument? And so that my account concerning this may proceed more directly on its way, I will make your own wise and invincible argument, as a champion of the truth, the starting point of what follows, exulting as I do in your methods of attack. 1. If the body is by its own nature immovable—and the soul is also a body, even if, as they say, it is the most finely divided, insofar as it is a body—then it will not be moved. And if this is so, whence comes our motion? And this goes on to infinity, until we come to an incorporeal creature. But if they say that we are moved by God according to the first principle, then, since I know that most of our motions are absurd and shameful, they will of necessity declare the divine to be the cause of these as well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"β´. Ἄλλο. Καί πάλιν, εἰ πᾶσα καί ὁπωσδήποτε οὖσα σωματική ὕπαρξις κατά τόν ἀληθῆ λόγον, τῷ ποσῷ τε καί τῷ ποιῷ διειλημμένη, ἐν ὄγκῳ καί εἴδει, καί ἐπιφανείᾳ καί σχήματι, τήν περί ἑαυτῆς περατοῖ θεωρίαν, ὡς ἀναγκαίοις διειλημένη πέρασιν. Οὐ γάρ τι τούτων ἐκτός ἔχοι φαντάζεσθαι ὁ ταύτην διερευνώμενος· σῶμα δέ καί ἡ ψυχή, ἤ ἐκ τούτων, ἤ ταῦτα, ἤ τινα, ἤ τούτων τι, ἤ τούτοις, ἤ τισιν, ἤ τινι τούτων περιγραπτός πάντως ἐστί· ἀλλά μή οὔτε ἐκ τούτων, οὔτε ταῦτα, οὔτε τινά, οὔτε τι τούτων, οὔτε τούτοις, οὔτε τισίν, οὔτε τινί τούτων ἐστί περιγραπτός· οὐκ ἄρα σῶμα ἡ ψυχή.\n\nγ´. Ἄλλο. Εἰ τοίνυν αὐτοῖς εἶναι μή ἀμφιβέβληται ἡ ψυχή· οὖσα δέ οὐδέν ὑπάρχειν ὧν καταλαμβάνει ἡ ἔννοια, ἐξ ὧν, ἤ ἅ ὑπάρχει τά σώματα· οὐ χρῶμα, οὐ σχῆμα, οὐκ ἀντιτυπία, οὐ βάρος, οὐ πηλικότης, οὐχ ἡ εἰς τρία διάστασις· καί ἁπλῶς ὅλως οὐδέν οὖσα τῶν περί τήν σωματικήν φύσιν καταλαμβανομένων· ἡ μηδέν οὖσα τούτων, ὡς ἔδειξεν ὁ λόγος, ἀσώματος ἔσται πάντως, εἴπερ ἐστίν. δ´. Ἄλλο. Ἔτι, εἰ πᾶσα συστολή καί διαστολή καί τομή τῶν σωμάτων ἐστί· τό δέ πάσης συστολῆς καί διαστολῆς καί τῆς οἱασοῦν τομῆς ἐλεύθερον, πάντως ἀσώματον, ἡ ψυχή ἄρα ἀσώματος, ὡς τούτων πάντων παντελῶς ἀνεπίδεκτος.","english":"2. Another. And again, if every bodily existence, however it may be, according to the true account, being distinguished by quantity and quality, in bulk and form, and surface and shape, bounds its own contemplation, as being distinguished by necessary limits—for one who investigates it could not imagine anything outside of these—and the soul is a body, either consisting of these, or being these, or being certain things, or one of these, or being encompassed by these, or by certain things, or by one of these, it is altogether circumscribed. But it is neither of these, nor these, nor certain things, nor one of these, nor encompassed by these, nor by certain things, nor by one of these. Therefore the soul is not a body.\n\n3. Another. If, then, they do not doubt that the soul exists; but existing, it is none of the things which the concept grasps, from which or which bodies are—not color, not shape, not resistance, not weight, not magnitude, not the extension into three dimensions; and simply, in general, being none of the things comprehended concerning bodily nature—the soul, being none of these, as the argument has shown, will be altogether incorporeal, if indeed it exists.\n\n4. Another. Further, if all contraction and expansion and division belong to bodies; but that which is free from all contraction and expansion and any division whatsoever is altogether incorporeal, then the soul is incorporeal, as being completely incapable of receiving all these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"ε´. Ἄλλο. Εἰ πάσης τῆς σωματικῆς οὐσίας, εἴς τε τό ἔμψυχον καί τό ἄψυχον διῃρημένης· σῶμα δέ καί ἡ ψυχή, ἤ ἔμψυχον, ἤ ἄψυχον ἔσται πάντως. Ἀλλ᾿ εἰ μέν ἔμψυχον, διά ψυχούσης πάντως, ἤ οὐσίας, ἤ δυνάμεως, ἤτη συμβεβηκότος ψυχωθήσεται. Ψυχήν δέ ψυχοῦσαθαι λέγειν, ὥσπερ καί φῶς φωτίζεσθαι, ἤ θερμαίνεσθαι τό πῦρ, παντελῶς καταγέλαστον. Καί εἰ μέν οὐσίαν ψυχοῦν τήν ψυχήν εἴπωμεν, ἤ σῶμα ἤ ἀσώματον αὐτήν πάλιν λέξομεν. Καί εἰ μέν σῶμα, τάς αὐτάς ἀεί τῶν λογισμῶν ἀτόπους ἐξ ἀτόπων ἐφόδους, ὁ πρίν τούτου δέξεται λόγος, μέχρις οὗ ἀσώματον τήν ψυχήν εἶναι συνδιομολογηθῇ. Εἰ δέ δύναμιν, ἤτοι ποιότητα ψυχοῦν τήν ψυχήν εἴπωμεν, τῆς οὐσίας ζωοποιητικόν τε καί κινητικόν, τό ἀκούσιον ἔσται καί ἀνυπόστατον. Πρός τό, καί ἐναλλάξ καί παρά φύσιν τήν κατά τό ἄρχειν καί ἄρχεσθαι εἶναι διαφοράν· εἴπερ σώματος ἄρχειν κατά φύσιν δημιουργηθεῖσα ἡ ψυχή, ὡς ἀσώματος οὐσία, ὡς σῶμα κατ᾿ αὐτούς ὑπό τοῦ μή κατ᾿ οὐσίαν ὄντος· τῆς κατά τό ποιόν λέγω δυνάμεως, ἀρχθήσεται· ἡ κατ᾿ οὐσίαν οὖσά τε καί ὑφεστῶσα, καί τήν κοινήν πάντων πρόληψιν. Εἰ δέ ἄψυχον εἴπωμεν σῶμα, ἀναίσθητον καί ἀφαντασίαστον, ἄλογόν τε καί ἀδιανόητον ἔσται. Ἀλλά μήν ταῦτα πάντα περί τήν ψυχήν, καί ἐν τῇ ψυχῇ, καί ἔστι καί ὁρᾶται· οὐκ ἄρα σῶμα ἡ ψυχή. Σῶμα μέν γάρ ἔχειν τοῦτο αὐτήν ἑτερούσιον, καλῶς εἰδότες λέγειν οὐ παραιτούμεθα· σῶμα δέ αὐτήν εἶναι ἀποφαίνεσθαι, ὡς θρασύτατόν τε ἅμα καί ἀπαιδευτότατον, παντελῶς ἀποφεύγομεν· πολύ διαφέρειν τοῦ ἔχειν τό εἶναι οὐκ ἀγνοοῦντες.","english":"5. Another. If all bodily substance is divided into the ensouled and the soulless, and the soul is also a body, then it will be either ensouled or soulless in every case. But if it is ensouled, it will be ensouled by something that ensouls, whether a substance, a power, or an accident. But to say that the soul is ensouled, just as light is illuminated or fire is heated, is utterly ridiculous. And if we say that the soul is an ensouling substance, we will again call it either body or incorporeal. And if body, the argument that came before this one will receive the same absurd assaults of reason upon reason, until it is agreed that the soul is incorporeal. But if we say that the soul is a power, or a quality, that ensouls, being life-giving and motive of substance, it will be involuntary and without subsistence. In addition, the difference between ruling and being ruled will be reversed and contrary to nature, if indeed the soul was created by nature to rule the body as an incorporeal substance, but according to them, as a body, it will be ruled by that which is not a substance—I mean the power according to quality—though it is a substance and subsists according to substance, and this contrary to the common preconception of all. But if we call the body soulless, it will be without sensation and without imagination, irrational and without thought. But all these things are around the soul and in the soul, and both exist and are seen; therefore the soul is not a body. For that it has a body of a different substance, we do not refuse to say, knowing it well; but to declare that it is a body, as most rash and most uneducated, we utterly avoid, not being ignorant that to be differs greatly from to have.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Εἰ δέ ὅτι ἀσώματον λέγουσι τό Θεῖον, τόν μή ὄντα φοβούμενοι φόβον, ἀσώματον εἰπεῖν τήν ψυχήν οὐ καταδέχονται, ἵνα μή εἰς ἴσον αὐτήν τῷ Θεῷ ἐνέγκωσι· καί τά λοιπά ἡμῶν περικοπτέτωσαν, ἵν᾿ ᾗ αὐτοῖς τῆς ἀπονοίας τέλειον τό ἀγώνισμα, ὅσα ἐκ Θεοῦ ὡς μετέχοντες· ἤ Θεός ἐξ ἡμῶν, ὡς ἐνεργῶν καί διδούς, ἤ\n\nμεταδιδούς, προσηγορεύθημεν, ἤ παρ᾿ ἡμῶν προσηγορεύθη Θεός. Τίνα δή λέγω ταῦτα; Τό εἶναι, τό ζῇν, τό φωτίζεσθαι, τό ἀγαθύνεσθαι, τό λογίζεσθαι, τό νοεῖν· τά μέν, διά τήν οὐσίαν· τά δέ, διά τήν κίνησιν, ἤτοι γνώμην καί διάθεσιν. Ὄντες γάρ λεγόμεθα, καί ζῶντες, καί φῶτες, καί ἀγαθοί, καί νοεροί, καί λογικοί. Τόν τε Θεόν ὁμοίως, ὄντα καί ζῶντα, καί φῶς, καί ἀγαθόν, καί νοῦν καί λόγον ὀνομάζομεν· εἴτε ὡς ἐξ αἰτίου ὄντες ταῦτα καί καλούμενοι· εἴτε ὡς ἐνεργούμενοι, ἐκ τῶν ἡμετέρων ταῦτα τό θεῖον πρασαγορεύοντες. Τίς οὖν ὁ λόγος αὐτοῖς, ταῦτα μέν πάντα προς ἑτέροις πολλοῖς εἶναι τήν ψυχήν καί ὀνομάζεσθαι· ἀσώματον δέ, μηκέτι, ὅ τι περ τό Θεῖον; Ὡς δέον, ἤ μή λέγεσθαι ἡμᾶς ταῦτα, διότι τό Θεῖον, ἤ τόν Θεόν ταῦτα μή ὀνομάζεσθαι, ὅ τί περ καί ἡμεῖς. Ἀλλά μήν καί ἐσμέν ταῦτα· καί ὀνομαζόμεθα· οὐχ ὡς ταυτόν τῷ Θεῷ διά ταῦτα ὄντες· ἀλλ᾿ ὡς πρός αἴτιον αἰτιατόν, ἤ μέτοχον πρός μετεχόμενον, ἤ ὕπαρξιν πρός αἰτίαν. Οὐδέ συγκριτικῶς ἤ συνωνύμως, ὡς ἐπί τῶν ὁμοουσίων· ἀλλ᾿ ὁμονύμως, καί οἷον εἰπεῖν μεθεκτῶς· τῶν πραγμάτων κατά τό ἄπειρον ἀλλήλων τῇ φύσει διεστηκότων· εἰ μή τῷ φίλον, ὡς ἀληθῶς, τό Θεῖον εἰπεῖν, καί ὑπέρ φύσιν καί πρᾶγμα.","english":"But if, because they say the Godhead is incorporeal, they refuse to allow the soul to be called incorporeal—fearing a fear that does not exist—lest they bring it into equality with God, then let them also cut off the rest of our terms, so that the contest of their folly may be complete: all the things that we are called from God as participants—or God from us, as one who works and gives, or imparts—or God was named by us. What then do I mean by these things? To be, to live, to be enlightened, to be made good, to reason, to understand: some by reason of substance, others by reason of movement, that is, inclination and disposition. For we are said to be beings, and living, and lights, and good, and intelligent, and rational. And we name God likewise: being, and living, and light, and good, and mind and reason—whether as being and being called these things from a cause, or as being acted upon, naming the Godhead from our own terms. What then is their argument, that the soul is and is called all these things along with many others, but is no longer incorporeal, as the Godhead is? As though either we ought not to be called these things because the Godhead is, or God ought not to be named these things, which we also are. But indeed we are these things and are named so—not as being the same as God because of these things, but as an effect toward a cause, or a participant toward what is participated, or existence toward a cause. Nor is it by way of comparison or synonymy, as in the case of things of the same essence, but homonymously, and so to speak by participation—since things are infinitely separated from one another in nature, unless one says, as is truly dear, that the Godhead is both beyond nature and a thing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Ποῦ δέ λοιπόν κατ᾿ αὐτούς πάλιν, εἰ δοθείη τήν ψυχήν εἶναι σῶμα, ὁ τοῦ κατ᾿ εἰκόνα ἡμῖν διασωθήσεται λόγος, εἰ μή διά πάντων ἔχειν φαμέν τήν ψυχήν, τήν πρός τό ἀρχέτυπον ὁμοιότητα; Ὥσπερ γάρ τοῦ νοεροῦ νοεράν, καί τοῦ ἀθανάτου, ἀφθάρτου τε καί ἀοράτου, τήν ἐν τούτοις γνωριζομένην εἰκόνα ὀνομάζομεν· οὕτω δή καί τοῦ ἀσωμάτου, ἀσώματον λέγοντες, ὡς πάντα τε ὄγκον, καί πᾶσαν ὁμοίως διαφεύγουσαν διαστηματικήν καταμέτρησιν· ἄλλο τι πάλιν αὐτήν παρ᾿ ἐκεῖνο, κατά τήν τῆς φύσεως ἰδιότητα λέγομεν. Ἐπεί οὐκ ἔτι ἄν εἴη εἰκών, ἀλλ᾿ ἀπαράλλακτος ταυτότης. Ἐν οἷς δέ ἐν τῇ ἀκτίστῳ καί ἀτρέπτῳ καί ἀνάρχῳ φύσει ἐκεῖνο καθορᾶται, ἐν τοῖς αὐτοῖς τήν κτιστήν λογικήν φύσιν· οὐ κατά τό αὐτό δέ, ἀλλ᾿ ὡς ἐν ἐσχάτοις ἀπηχήμασι φωνῆς λόγου δήλωσιν, δείκνυσθαι, ἐναργῶς νομίζομεν. Καί ὥσπερ διά τῶν ἐν τοῖς οὖσι κατά τήν τοῦ παντός διακόσμησιν ἐπιτελουμένων ὁ φιλοσοφώτατος νοῦς, πρός τό καθαρόν τε καί ἄϋλον μετενεγκών τῶν νοημάτων αὐτοῦ τάς δυνάμεις, διακρίνει ἀπό τῶν κινουμένων τό κινοῦν, καί ἕν καί μόνον καί ἁπλοῦν αὐτό ἐξ ἑαυτοῦ ὑπάρχον, ὡσαύτως ἔχον καί ποιητικόν αἴτιον καταλαμβάνων ἐν τῇ οἰκείᾳ τῆς ταυτότητος μονιμότητι, ἀπρόσιτον κατά τήν φύσιν τοῖς ἄλλοις ἐπίσταται· ἄτρεπτον μέν, ὅτι ἀκίνητον· οὐ γάρ ἐστι πρός ὅ κινηθήσεται τό, τά ὄντα καί ποιοῦν καί πληροῦν, καί ὑπερ πάντα ὄν τά ὄντα· περιεκτικόν δέ, ὡς δημιουργόν, καί πρό γενέσεως, τῷ ἀπείρῳ τῆς δυνάμεως τά πάντα γινῶσκον. Κατά τόν αὐτόν τῆς θεωρίας τρόπον, καί διά τῆς τῶν μελῶν καί μερῶν ποικίλης καί ἐντεχνοῦς κινήσεως τοῦ μικροῦ κόσμου·","english":"Where, then, according to them, if it is granted that the soul is a body, will the principle of the image in us be preserved, unless we say that the soul possesses in every respect the likeness to the archetype? For just as we call the image of the intellectual soul intellectual, and of the immortal, incorruptible, and invisible soul we name the image that is known in these things, so too we call it incorporeal as being the image of the incorporeal, since it escapes every mass and likewise every dimensional measurement; and again we say that it is something other than that, according to the propriety of its nature. For then it would no longer be an image, but an unvarying identity. And in those things in which that [archetype] is beheld in the uncreated, unchanging, and beginningless nature, in the same things the created rational nature is shown—not in the same way, however, but as in the last echoes of a voice, a declaration of the word—this we believe is clearly demonstrated. And just as the most philosophical mind, transferring the powers of its thoughts to what is pure and immaterial through the things accomplished among beings in the ordering of the whole, distinguishes the mover from the things moved, and grasping it as one and only and simple, existing from itself, and likewise having a productive causality in its own stability of sameness, knows it to be by nature inaccessible to others—unchanging, because immovable; for there is nothing toward which that which makes and fills beings, and is beyond all beings, would be moved; and comprehensive, as creator, and knowing all things before their generation by the infinity of its power. In the same manner of contemplation, also through the varied and artful motion of the members and parts of the little world—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"λέγω δή τοῦ ἀνθρώπου· τό κινητικόν αἴτιον λογιζόμενος, ἄλλο τι οἶδε κατά τήν οὐσίαν παρά τήν ὀργανικήν τοῦ σώματος ὕπαρξιν· καί οὐχ ὡς σῶμα ἐν σώματι· ὅπερ δοκεῖ τοῖς νέοις σοφοῖς, καί τῶν ἀναποδείκτων δογματισταῖς· ἀλλ᾿ ἁπλοῦν καί ἑνιαῖον ἐν τοῖς ἐσκεδασμένοις θεωρεῖ, καί ἐν τοῖς συνεσταλμένοις, ἀόριστον· τρεπόμενον μέν, ὡς κινούμενον· κινούμενον δέ, ὡς ἔχον πρός ὅ κινηθήσεται· τῆς δέ κατά τήν κίνησιν τροπῆς αἴτιον, οὐ τήν φύσιν γινώσκει, ἀλλά τήν κρίσιν, ὅτ᾿ ἄν ἐσφαλμένη οὖσα τυγχάνῃ αὕτη.\n\nἩ τροπή οὖν, οὐ περί αὐτήν τῆς ψυχῆς ὑπάρχει, ὡς οἶμαι, τήν οὐσίαν· ἐπεί καί μετέβαλλεν ἀπειράκις, καί οὐχ ἡ αὐτή διέμενε κατ᾿ οὐσίαν· ἀλλά κατά τήν κίνησιν τήν ἀφ᾿ ἡμῖν, τῷ αὐτοκρατορικῷ θελήματι συμφερομένη. Τοιγάρτοι τροπῆς δύναμιν ἔχειν τούς ἀντιλέγοντας φάσκειν καί ἀποφαίνεσθαι, καί αὐτήν τήν περί τό Θεῖον τῆς ψυχῆς ἀεικινησίαν, οὐ μή δοκεῖ ἀληθευόντων εἶναι· ἀλλά πομπικῶς τό κομψόν, καί οὐκ εὐλαβῶς τό ἀκριβές τοῦ λόγου ἐπιζητούντων.","english":"I mean, then, of man: when he considers the motive cause, he knows it to be something other in essence than the organic existence of the body, and not as a body within a body—which is what seems right to the new philosophers and to the dogmatists of undemonstrated doctrines—but he contemplates it as simple and unitary in things dispersed and in things concentrated, indefinite; changing, as being moved, and moved, as having that toward which it will be moved; and the cause of the change in accordance with motion he knows to be not nature but judgment, whenever this happens to be mistaken.\n\nThe change, then, does not pertain, as I think, to the essence of the soul itself; for otherwise it would have changed countless times and would not have remained the same in essence; but it pertains to the motion that is from us, being carried along by the self-sovereign will. Therefore, to say and to declare that those who contradict have a power of change, and that very ceaseless motion of the soul toward the Divine, does not seem to be the mark of those who speak the truth, but of those who seek the cleverness of the argument in a pompous manner, and not the precision of the argument with reverence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Ἐπεί τίς ἄν λόγου μέτοχος, καί ἀρετῆς φιλίας οὐκ ἄμοιρος ἀγνοεῖ, ὅτι οὐδέν ὑπάρχει ἕτερον ἡ περί τό καλόν τῆς ψυχῆς ἀεικινησία, ἤ ἐνέργεια φυσική, ἐφ᾿ ᾗ καί δι᾿ ἥν γεγένηται αἰτίαν τελουμένη; ἡ δέ τροπή, κίνησις παρά φύσιν, τήν ταύτης ἀποτυχίαν τῆς αἰτίας εἰσάγουσα. Τροπή γάρ, κατ᾿ ἐμέ εἰπεῖν, οὐδέν καθέστηκεν ἕτερον, ἤ ἀσθένεια, καί ἔκπτωσις τῶν κατά φύσιν ἐνεργειῶν. Μηκέτι οὖν φάναι ἀξίωσον τοῖς λογολέσχαις, Θεόν καί κτίσιν συγκρῖναι τολμήσητε. Ἐπειδή τό Θεῖον κυρίως εἰπεῖν, οὔτε σῶμα, οὔτε ἀσώματον, οὔτε οὐσία, οὔτε τι τῶν νοουμένων ἤ λεγομένων ἐστίν, ἵνα μή πάντα καθεξῆς ἀπαριθμῶμαι· ἀλλά καί νοούμενον ἄληπτον, καί λεγόμενον ἄῤῥητον διαμένει.\n\nΤαῦτα μέν οὖν ζητητικῶς, ἀλλ᾿ οὐ δογματικῶς παρ᾿ ἡμῶν εἰρήσθω· καί εἰ μέν αὐτάρκως ἔχει πρός τήν ὑπόθεσιν, ὡς δι᾿ ἐπιτόμου ἐπιστολῆς δυνατόν, καί οὐ πολύ τῆς ὑμεστέρας μεγαλονοίας ἀπολέλειπται· Θεῷ χάρις, καί ὑμῖν τοῖς προβιβάζουσιν. Εἰ δέ βούλεσθε, εἴπερ μή πεισθεῖεν οἱ ἀντιλέγοντες, ἀγωνιστικώτερον αὐτοῖς συμπλακῆναι, ἕτοιμοί ἐσμεν Θεοῦ χάριτι, τό περικείμενον ἡμῖν τῶν θείων ματρύρων τε καί μαρτυριῶν καταφεῖναι αὐτῶν νέφος· ἵνα πάσης τῆς ἐπιπόνου περί τούτου διασκέψεως τόν ὄγκον ἀποθέμενοι, καί τή εὐπερίστατον τῶν φιλονείκων λογομαχίαν, ἀνενοχλήτως τήν ἀληθῆ περί τε Θεοῦ καί τῶν αὐτοῦ κτισμάτων γνῶσιν κατέχωμεν. Εἰ δέ ἐνδεῶς, ὅπερ πᾶσα παθεῖν ἀνάγκη, καί οὐκ ἐπιτετευγμένως, ὡς ἐξ ἀμαθοῦς διανοίας καί ἀσθενοῦς ὀργάνου προενηνεγμένα·","english":"For who that partakes of reason and is not devoid of the friendship of virtue does not know that the ever-moving activity of the soul toward the beautiful is nothing other than a natural energy, accomplished for the sake of its cause and through it? But turning is a motion contrary to nature, introducing the failure of this cause. For turning, to speak in my own terms, is nothing other than weakness and a falling away from natural energies. Therefore do not deign to say any longer to the babblers, you who dared to compare God and creation. Since the Divine, to speak properly, is neither body nor incorporeal, neither substance nor any of the things conceived or spoken, so that I may not enumerate all things in order; but even when conceived it remains incomprehensible, and when spoken it remains ineffable.\n\nLet these things, then, be said by us by way of inquiry, not by way of doctrine; and if they are sufficient for the subject, as is possible in a brief letter, and not much is lacking to your great understanding—thanks be to God, and to you who advance us. But if you wish, should the opponents not be persuaded, to wrestle with them more strenuously, we are ready, by the grace of God, to let loose upon them the surrounding cloud of the divine witnesses and testimonies; so that, laying aside the bulk of all the laborious investigation concerning this, and the easily circumvented word-battling of the contentious, we may hold without disturbance the true knowledge concerning God and his creatures. But if these things have been brought forward inadequately—which it is necessary for everyone to suffer—and not successfully, as from an unlearned mind and a weak instrument—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"σύγγνωτέ μοι, ἠγαπημένοι, δι᾿ ὑπακοήν καί μόνην, ὡς ὁ ἐρευνῶν τάς καρδίας ἐπίσταται Θεός, καί ταῦτα εἰπεῖν θαῤῥήσαντι· καί διορθώσασθε ἠπίως τόν οὐκ ἐθέλοντά τι τῶν συμφερόντων ἀγνοεῖν, καί χειραγωγήσατε συμπαθῶς τόν ὀρθῶς βαίνειν ἐπιθυμοῦντα.\n\nΕΠΙΣΤΟΛΗ Ζ’.... ΠΕΡΙ ΤΟΥ ΚΑΙ ΜΕΤΑ ΘΑΝΑΤΟΝ ΕΧΕΙΝ ΤΗΝ ΨΥΧΗΝ ΤΗΝ ΝΟΕΡΑΝ ΕΝΕΡΓΕΙΑΝ...\n\nΖ´. Τοῦ αὐτοῦ πρός Ἰωάννην πρεσβύτερον, περί τοῦ καί μετά θάνατον ἔχειν τήν ψυχήν τήν νοεράν ἐνέργειαν, καί μηδεμιᾶς ἐξίστασθαι φυσικῆς δυνάμεως. Τῇ δευτέρᾳ τοῦ ἐνεστῶτος Αὐγούστου μηνός τῆς παρούσης πρώτης ἐπινεμήσεως, ὁ κοινός ἡμῶν φίλος τίμια τῆς ὑμετέρας πατρικῆς ἁγιωσύνης γράμματα ἐπιδέδωκέ μοι· οἷς ἐντυχών, παρεκλήθην μέν εἰκότως ἐφ᾿ ὑμῖν τοῖς ἐμοῖς δεσπόταις, καί μετά Θεόν πάντων μοι τῶν καλῶν αἰτίοις, ἐν ὑγείᾳ διάγουσι. Τοσοῦτον γάρ ὑμῖν ἥνωται δι᾿ ὅλου τό Πνεῦμα τοῦ Θεοῦ τό ἅγιον, ὅτι καί ἀπόντας ὑμᾶς νοός ὀφθαλμοῖς μόνον ἀναθεωρῶν, ῥυθμίζομαι κατά τήν ὑποῦσάν μοι δύναμιν καί βίον καί λόγον· ὡς Θεόν κατά τήν μνήμην δι᾿ ὑμῶν ἐμφανιζόμενον, καί ὁρῶν καί αἰδούμενος. Ἠνιάθην δέ οὐ μετρίως ἐπί τῷ περί ψυχῆς δόγματι τῷ ὑπό τινων, ὡς γεγράφατε, ἀδεῶς ἐκεῖσε κηρυττομένῳ, ὅσην κἀνταῦθα τό τοιοῦτο κακόν ἔχειν ἰσχύν καί παῤῥησίαν ἐννοῶν. Τό δέ πλέον με κατηφείας ἐμπιπλῶν ἐνταῦθα, καί βάρος ὥσπερ νέφος τῇ διανοίᾳ ἐμβάλλον, τό νῦν ὑπό πάντων σχεδόν, καί μάλιστα τῶν δῆθεν ἐπιφανῶν μοναχῶν πρεσβευόμενον περί ἀναστάσεως καινοπρεπές δόγμα· ὥστε μηδέ στοχαστικῶς ἔτι προοιμιάζεσθαι τήν τοῦ Ἀντιχρίστου παρουσίαν ὑπολαμβάνειν·","english":"Forgive me, beloved, for having dared to say these things for the sake of obedience alone, as God, who searches the hearts, knows; and correct gently the one who does not wish to be ignorant of anything beneficial, and lead by the hand with sympathy the one who desires to walk rightly.\n\nLETTER 7.... CONCERNING THE SOUL'S POSSESSION OF INTELLECTUAL ACTIVITY EVEN AFTER DEATH...\n\n7. By the same, to John the Elder, concerning the soul's possession of intellectual activity even after death, and its not being deprived of any natural power. On the second day of the present month of August of the present first indiction, our common friend delivered to me the honored letters of your paternal holiness; on reading them, I was reasonably comforted concerning you, my masters, and after God the causes of all good things to me, who are living in health. For so completely has the Holy Spirit of God been united to you that, beholding you even in absence with the eyes of the mind alone, I am ordered in accordance with the power that is in me, both in life and in speech; as seeing and reverencing God made manifest through you in my remembrance. But I was grieved not a little at the doctrine concerning the soul that is being proclaimed there fearlessly by certain persons, as you have written, considering how great strength and boldness such an evil has even here. But what fills me with dejection here more, and casts a weight like a cloud upon my mind, is the novel doctrine concerning the resurrection now advocated by almost all, and especially by the so-called eminent monks; so that no longer even by conjecture does one suppose the advent of the Antichrist to be a mere prelude;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"παρεῖναι δέ μᾶλλον πιστεύειν καί διαβεβαιοῦσαθαι, καί τόν ὁποσοῦν μετέχοντα τοῦ λογίζεσθαι· αὐτήν μαρτυροῦσαν τῷ τοιούτῳ κακῷ τήν τῶν λεγομένων (ἀτοπίαν) ἔχοντα.\n\nΦασί γάρ οἱ πρός πάντα τήν γλῶσσαν ἀδεῶς ὀξύνοντες, καί μηδέν τῶν ἀσεβῶς γινομένων ἤ λεγομένων ἡγούμενοι φοβερόν, φλέγματι πάλιν καί αἵματι, χολῇ τε αὖ ξανθῇ καί μελαίνῃ καί ὀλκῇ ἀέρος, καί τροφῇ αἰσθητῇ πρός τό\n\nζῇν συνέχεσθαι μέλλειν τά σώματα κατά τήν ἀνάστασιν, οὐδενός τό σύνολον ξένου παρά τήν παροῦσαν ζωήν διά τῆς ἀναστάσεως ἀναφανησομένου, πλήν τό μή δύνασθαι πάλιν ἀποθανεῖν· οὐκ οἶδ᾿ ὅπως πρός πάντα τά ἐν τῇ ἁγίᾳ Γραφῇ περί τε ψυχῆς καί ἀναστάσεως νεκρῶν διά τε προφητῶν καί ἀποστόλων, καί αὐτοῦ τοῦ διά σαρκός ὁμιλήσαντος ἡμῖν Θεοῦ Λόγου, καί μάλιστα Κορινθίοις ἰδιοτρόπως διά τοῦ θεσπεσίου Παύλου περί ἀναστάσεως διηγορευμένα, τήν τε ἀκοήν ἑκουσίως βύσαντες, καί πρός κατανόησιν τό τῆς ψυχῆς ὄμμα ἐπιμύσαντες, οὕτω τρανά ὑπάρχοντα καί ἐξάκουστα καί μηδενός τοῦ ἑρμηνεύοντος πρός τό γνωσθῆναι δεόμενα· καί τήν φύσιν αὐτήν τῶν ὄντων οὐχ ἦττον τῶν θειωδῶς ἐκπεφασμένων παιδεύουσαν ἔχοντες· ἤ καί τούς Βαρβάρους πρός γνῶσιν ἀληθείας ἐνάγειν ἐπίσταται, ἀρίδηλον ἑαυτήν προβαλλομένη τῶν ζητουμένων ἀπόδειξιν, οὐκ αἰδούμενοι.","english":"They believe and confidently affirm that they are present, and that anyone who shares in reasoning to any degree at all has this very thing bearing witness to such an evil, possessing the absurdity of what is said.\n\nFor those who boldly sharpen their tongue against everything, and consider nothing of the things impiously done or said to be fearful, say that bodies will be held together at the resurrection again by phlegm and blood, and by yellow and black bile, and by the drawing in of air, and by perceptible food for the purpose of living, with nothing at all appearing beyond the present life through the resurrection, except the inability to die again—I know not how, having voluntarily stopped their ears against all the things in Holy Scripture concerning the soul and the resurrection of the dead, spoken through prophets and apostles and by God the Word himself who conversed with us in the flesh, and especially the things peculiarly declared to the Corinthians by the divine Paul concerning the resurrection, and having closed the eye of the soul to understanding, though these things are so clear and audible and need no interpreter to be known; and having nature itself, which instructs no less than the things divinely revealed—or which also knows how to lead even barbarians to the knowledge of the truth, setting forth itself as a manifest proof of the things sought—they are not ashamed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Τίς γάρ εἴπερ μή πάντη τῆς κατά τόν λόγον ἐστέρηται χάριτος, ἀγνοεῖ, ὅτι πᾶσα φύσις οὐσιωδῶς οἰκείοις ἰδιώμασι διειλημμένη· καί ταύτῃ τόν τε τρόπον τῆς οἰκείας ὑπάρξεως, καί τήν διαφοράν καθ᾿ ἥν τῶν ἄλλων ἀμιγῶς διώρισται δεικνύουσα φύσεων· ἐπάν τῶν συνεκτικῶν τῆς οὐσίας αὐτῆς ἀπογένηται ἰδιωμάτων, ἤ οὐδ᾿ ὅλως ἔσται, ἤ ὅπερ οὐκ ἦν, γέγονεν· εἴπερ ὅλως κατά τήν ἀναίρεσιν τῶν ἰδιωμάτων εἶναι συμπεριφορικῶς αὐτήν ἀνάσχοιτο εἰπεῖν. Πέφυκε γάρ πᾶν ὑποκείμενον τοῖς φυσικοῖς ἰδιώμασι φθειρομένοις συμφθείρεσθαι. Τί γάρ, ἤ ποῦ βοῦς ἔσται, καί ἵππος, καί λέων, καί τά τοιαῦτα, τῶν συνεκτικῶν τῆς ἑκάστου φύσεως ἰδιωμάτων οὐκ ὄντων; Ἤ τίς εἶναι ταῦτα ἐκείνων χωρίς εἰπεῖν θαῤῥήσοι, μανίας ὑπάρχων ἐλεύθερος, οὐ συνόρῳ. Εἰ οὖν ἀληθές, τό μηδέν δύνάσθαι τῶν ὄντων εἶναι ἤ γνωσθῆναι ἄνευ τῶν φυσικῶς καί κυρίως αὐτό χαρακτηριζόντων, οἱ τῆς ψυχῆς τό κατ’ οὐσίαν αὐτῇ ἐμπεφυκός ἀφαιρούμενοι· τουτέστι, τό λογικόν τε καί νοερόν, καθό ἀεί τέ ἐστι καί ἐνεργεῖ νοοῦσα καί λογιζομένη, προδήλως καί τό εἶναι αὐτῆς, κἄν μή λέγουσι, συναφαιροῦνται· καί ἔστι κατ’ αὐτούς, φθαρτή καί θνητή, τό εἶναι μετά τόν τοῦ σώματος θάνατον οὐκ ἔχουσα· οὗ τί ἀτοπώτερον;","english":"For who, unless he is wholly deprived of the grace that accords with reason, does not know that every nature is essentially distinguished by its own proper attributes, and thereby shows both the mode of its own existence and the difference by which it is unmixedly separated from other natures; and that whenever it departs from the attributes that constitute its essence, it will either not exist at all, or will have become what it was not—if indeed one could altogether allow oneself to say that it exists in a comprehensive sense by the removal of its attributes. For every subject naturally perishes together with the natural attributes that are corrupted. For what, or where, will an ox be, and a horse, and a lion, and such things, when the attributes that constitute each one's nature are not present? Or who, being free from madness—not merely bordering on it—would dare to say that these things are what they are without those attributes? If, then, it is true that nothing among existing things can either exist or be known without the things that naturally and properly characterize it, those who remove from the soul what is implanted in it according to its essence—that is, the rational and intellectual, insofar as it always exists and operates by understanding and reasoning—clearly, even if they do not say so, remove along with it its very existence; and according to them it is corruptible and mortal, not having its existence after the death of the body. What could be more absurd than this?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Εἰ δέ ζῇν αὐτήν ὑποτίθενται, κἄν λόγῳ, εἰ καί μή πράγματι, τόν παρά πάντων ὑφορώμενοι ἔλεγχον, πάντως καί κινεῖται. Πᾶσα γάρ ζωή τῶν γενητῶν, ἐν κινήσει δείκνυται. Εἰ δέ κινεῖται, καί ἐνεργεῖ πάντως· πᾶσα γάρ κίνησις, δι᾿ ἐνεργείας ἐκφαίνεται. Εἰ δέ ἐνεργεῖ, φυσικῶς πάντως κινουμένη, καί οὐ θετικῶς, ἤ κατά συμβεβηκός, ἐνεργήσει. Οὐ γάρ κυκλοφορικῶς, ἤ μεταβατικώς· ἤ συνελόντα εἰπεῖν, σωματικῶς· ἀλλά νοερῶς τε καί λογικῶς.\n\nΕἰ δέ νοερῶς τε καί λογικῶς καί ζῇ καί νινεῖται καί ἐνεργεῖ, λογίζεται πάντως καί νοεῖ καί γινώσκει. Εἰ δέ μή γινώσκει καί λογίζεται, οὐδέ ἐνεργεῖ, οὐδέ κινεῖται, οὐδέ ζῇ. Οὐ γάρ οἷόν τε εἶναι ζωήν ἄνευ τῆς ἐμφύτου κινήσεως· οὐδέ κίνησιν φυσικήν, προσφυοῦς ἐνεργείας οὐκ οὔσης, ἐμφαίνεσθαι. Ἄλλως τε δέ, ἡ ψυχή, ἤ δι᾿ ἑαυτήν ἐστι λογική τε καί νοερά, ἤ διά τό σῶμα. Καί εἰ μέν δι᾿ ἑαυτήν, ἤτοι τήν ἑαυτῆς οὐσίαν ἐστί λογική τε καί νοερά, καί αὐθυπόστατος, πάντως ἐστίν. Εἰ δέ αὐθυπόστατος δι᾿ ἑαυτήν φύσει καί καθ᾿ ἑαυτήν, καί μετά σώματος ἐνεργήσει, νοοῦσα κατά φύσιν καί λογιζομένη, καί οὐδέποτε παυομένη τῶν φυσικῶς αὐτῇ προσουσῶν νοερῶν δυνάμεων. Τά γάρ φύσει τῷ ὁπωσοῦν ὄντι προσόντα, ἕως ἐστί καί ὑφέστηκεν, ἀναφαίρετα τυγχάνει. Ἡ ψυχή οὖν ἀεί τε οὖσα, ἀφ᾿ οὖ γέγονεν, καί ὑφισταμένη διά τόν οὕτως αὐτήν δημιουργήσαντα Θεόν, ἀεί καί νοεῖ καί λογίζεται καί γινώσκει, καί καθ᾿ ἑαυτήν, καί μετά σώματος, δι᾿ ἑαυτήν καί τήν ἑαυτῆς φύσιν. Οὐδείς οὖν εὑρεθήσεται λόγος, ὁ τήν ψυχήν τῶν προσόντων αὐτῇ φυσικῶς, καί οὐ διά τό σῶμα, μετά τήν τούτου","english":"If they suppose that it lives, even if only in word and not in fact, avoiding the refutation that comes from all sides, then it certainly also moves. For every life of created things is shown to be in motion. And if it moves, it also certainly acts; for every motion is made manifest through activity. And if it acts, it will act by being moved naturally and not by convention or by accident. For it will not act in a circular or transitional manner—or, to sum it up, in a bodily manner—but in a noetic and rational manner.\n\nBut if it lives and moves and acts in a noetic and rational manner, it certainly also reasons and understands and knows. And if it does not know and reason, it neither acts nor moves nor lives. For it is not possible for there to be life without innate motion, nor for natural motion to be manifested without an activity that is inherent by nature. Besides, the soul is rational and noetic either for its own sake or for the sake of the body. And if for its own sake, then it is rational and noetic by its own essence, and self-subsistent, and it certainly exists. But if it is self-subsistent for its own sake, by nature and in itself, it will also act with the body, understanding and reasoning according to nature, and never ceasing from the noetic powers that naturally belong to it. For the things that naturally belong to anything that exists in any way whatever are irremovable as long as it exists and subsists. The soul, therefore, always existing from the time it came to be, and subsisting because of God who created it in this way, always both understands and reasons and knows, both by itself and with the body, for its own sake and by its own nature. No account, then, will be found that [deprives] the soul of the things that naturally belong to it and are not due to the body, after that of the body","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"λύσιν ἀλλοτριῶσαι δυνάμενος. Εἰ δέ διά τό σῶμα λογική τε καί νοερά ἐστιν ἡ ψυχή, πρῶτον μέν, τιμιώτερον τῆς δι᾿ αὐτό γενομένης ψυχῆς ἔστι τό σῶμα. Ἐπειτα δέ, καί ἐξ αὐτοῦ ἕξει τό τε νοερόν καί λογικόν, ὡς δι᾿ αὐτό γενομένη. Εἰ γάρ σώματος χωρίς, οὐδαμῶς νοεῖν ἤ λογίζεσθαι δύναται ἡ ψυχή, ἐξ αὐτοῦ πάντως τό νοεῖν αὐτῇ καί λογίζεσθαι προσέσται. Εἰ δέ τό νοεῖν καί λογίζεσθαι ἐκ τοῦ σώματος κέκτηται ἡ ψυχή, ὡς αὐτοῦ χωρίς ταῦτα ἔχειν μή δυναμένη κατά τούς λέγοντας, οὐδέ αὐθυπόστατος ἔσται πάντως· Πῶς γάρ ἡ ἄνευ σώματος καθ᾿ ἑαυτήν τό χαρακτηρίζον οὐκ ἔχουσα; Εἰ δέ αὐθυπόστατος οὐκ ἔστιν, οὐδέ οὐσία ἐστί δηλονότι. Οὐσία δέ αὐθυπόστατος μή οὖσα, συμβεβηκός ἔστι, φυσικῶς μόνον ὑφισταμένῳ τῷ σώματι ἐνυπάρχουσα· μετά δέ τήν αὐτοῦ λύσιν, οὐδέν οὐδαμῶς εἶναι δυναμένη· καί οὐδέ ἔσται πλέον τοῖς τοσοῦτον ἀνοηταίνουσι, τήν ἀθανασίαν τῆς ψυχῆς ἀφῃρημένοις, τῆς Ἐπικούρου καί Ἀριστοτέλους ματαιοπονίας, οἷς, ὡς εἰκός, οἱ γεννάδαι, καί σεμνύνονται συντασσόμενοι. Καί πρίν μέν τούτου, ταῦτα. Τοῦ δέ περί ἀναστάσεως παρ᾿ αὐτῶν λεγομένου, τίς ἀρετῆς καί εὐσεβείας ἐπιμελούμενος ἀκούων, οὐχί τό ἀπαθές ἑαυτῷ διά πάθους, τῆς κατ᾿ αὐτῶν ἀγανακτήσεως λέγω, πειριποιήσεται;","english":"being able to alienate the solution. But if the soul is rational and intelligent because of the body, then first, the body is more honorable than the soul that came to be because of it. Then, it will also have its intelligence and rationality from it, since it came to be because of it. For if the soul is in no way able to think or reason without the body, then the ability to think and reason will certainly belong to it from the body. But if the soul has acquired thinking and reasoning from the body, as being unable to have these without it according to those who say so, then it will certainly not be self-subsistent either. For how could that which does not have its distinguishing characteristic by itself without a body? And if it is not self-subsistent, it is evidently not a substance either. And not being a self-subsistent substance, it is an accident, existing naturally only in the body that subsists; and after its dissolution, it can in no way be anything at all; and it will no longer exist for those who are so foolish, who have stripped away the immortality of the soul, [falling into] the vain labor of Epicurus and Aristotle, to whom, as is likely, these noble fellows also take pride in aligning themselves. And before this, these things. But concerning what is said by them about the resurrection, who that cares for virtue and piety, hearing it, will not procure for himself freedom from passion through passion—I mean the indignation against them?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Εἰ γάρ, ὡς φασι, κατά τήν εἰκόνα τῆς παρούσης ζωῆς, ἀπαραλλάκτως τοῖς μαχομένοις χυμοῖς πεποιωμένον ἀναστήσεται τό σῶμα, καί τραφήσεται ἐν τῇ φοβερᾷ τοῦ Θεοῦ παρουσίᾳ μετά τήν τοῦ κόσμου τούτου συντέλειαν, οὐκ οἶμαι ἄλλο τι αὐτούς διά τούτων, ἵνα συνελών εἴπω, τά πολλά περικόψας ὅσα ῥηθῆναι ἐνδέχεται, ἤ ἀΐδιον τόν θάνατον πρεσβεύειν, καί τήν φθοράν ἀτελεύτητον. Εἰ γάρ φθορά τῶν οὕτω συνισταμένων ὑπάρχει ὁ θάνατος σωμάτων, ἀεί δέ τό δι᾿ ἐπιῤῥοῆς τροφῶν συνιστάμενον φθείρεται σῶμα, τῇ ῥοῇ διαπνεόμενον, διά τήν τῶν ἐν αὐτῷ χυμῶν, ἐξ ὧν καί συνέστηκε, φυσικήν ἀντιπάθειαν· ἀεί ἄρα, δι᾿ ὧν μετά τήν ἀνάστασιν τό σῶμα συνίστασθαι ὑποτίθενται, συντηρούμενον εἰς τό διηνεκές τόν θάνατον καταγγέλλουσι. Δέον πιστεύειν, αὐτό μέν ἀνίστασθαι κατ᾿ οὐσίαν καί εἶδος τό σῶμα, ἄφθαρτον δέ καί ἀθάνατον, καί ἀποστολικῶς εἰπεῖν, ἀντί ψυχικοῦ πνευματικόν· τῷ μηδέν φέρειν τῆς ἀλλοιωτῆς αὐτοῦ κατά τήν φθοράν συστατικῆς ἰδότητος, ὡς οἶδεν ὁ πρός τό ἀπαθές, καί τίμιον αὐτό μετακεράσων ὁ Θεός· καί μηδέν πλέον περιεργάζεσθαι. Τούτοις χαίροντας καί ἡδομένους ὁρῶν τούς πολλούς. Ἐκωφώθην, καί ἐταπεινώθην, καί ἐσίγησα ἐξ ἀγαθῶν· λυσιτελεστέραν τοῦ λόγου τήν σιωπήν παντί συνετῷ εἶναι κρίνας· καί κατ᾿ ἐμαυτόν πενθῶν, καί σκυθρωπάζων πορεύομαι· λογιζόμενος πόσον οἱ τοιοῦτοι λόγοι ἀμελούμενοι, πανταχοῦ σπινθήρων δίκην διᾴττοντες, ψυχῶν ἐργάσονται θάνατον· καί οὐδείς ἐστιν ὁ ἐπαμῦναι τῷ λόγῳ δυνάμενος, βουλόμενος κινδυνεύοντι, διά τήν ἐπικρατοῦσαν τοῦ καιροῦ πονηρίαν.","english":"For if, as they say, the body will rise in the image of the present life, qualitatively unchanged, composed of the conflicting humors, and will be nourished in the fearful presence of God after the consummation of this world, I do not think they intend anything else by these claims—to put it concisely, having cut short the many things that could be said—than to preach death as everlasting and corruption as without end. For if death is the corruption of bodies constituted in this way, and a body constituted by the influx of foods is always being corrupted, dissipated by the flow because of the natural antipathy of the humors within it, from which it has also been constituted—then always, by the very means by which they suppose the body is to be constituted after the resurrection, being preserved perpetually, they proclaim death unceasing. One ought to believe that the body itself rises in essence and form, but incorruptible and immortal, and—to speak in the manner of the apostle—spiritual instead of soulish, since it bears nothing of its alterable constitutive particularity in corruption, as God knows who will transform it toward impassibility and honor; and one ought not to busy oneself with anything more. Seeing the many rejoicing and taking pleasure in these things, I was deafened, and I was humbled, and I was silent from good things, judging silence to be more profitable than speech for every sensible person; and mourning and with a gloomy countenance I go about by myself, considering how many such words, being neglected, darting everywhere like sparks, will work the death of souls; and there is no one able to come to the defense of the word, though willing to do so when it is in danger, because of the wickedness of the time that prevails.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Διό καί μᾶλλον στένω, τόν ἀφ᾿ ὑμῶν χωρισμόν, τήν ἐγγύθεν φρουροῦσάν με καί ἐξαιρουμένην τῶν βλαβερῶν πανσθενῆ τῆς ὑμῶν πατρικῆς ἁγιωσύνης ἐπισκοπήν οὐκ ἔχων, συχνότερον τῷ λόγῳ τά πολλά μου ἐρείδουσαν ὀλισθήματα. ΕΠΙΣΤΟΛΗ Η’. ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ Η´. Τοῦ αὐτοῦ πρός τόν αὐτόν.\n\nὉ κατά σάρκα πόθος χρόνῳ μαιραίνεσθαι πέφυκε, συναπιών χωριζομένοις τοπικῶς, τοῖς κατ᾿ αὐτόν πρός ἀλλήλους ἔχουσι τήν συνάφειαν. Περί γάρ τήν αἴσθησιν ἔχειν τήν σύστασιν, τήν μηδαμῶς τῶν μή παρόντων ἀντιλαμβάνεσθαι δυναμένην. Ὁ δέ κατά πνεῦμα πόθος, ἀεί συμπαρόντας ἀλλήλοις ἔχει νοερῶς, τούς κατ᾿ αὐτόν συνημμένους, κἄν σωματικῶς ἀλλήλων χωρισθῶσι· τήν κατά χρόνον ἤ τόπον περιγραφήν οὐ δεχόμενος. Περί γάρ τόν νοῦν ἔχει τήν\n\nὕπαρξιν, τό μηδαμῶς τοῖς σώμασιν ἀλλήλων διαιρουμένοις τοπικῶς, συνδιαιρούμενον ἤ συνπερικλειόμενον. Τοῦτον τόν πόθον ἀπ᾿ ἀρχῆς πρός τούς ἁγιωτάτους ὑμᾶς ἔχειν ἀξιωθείς, ἀεί παρόντας ὁρᾷν δοκῶ, καί διαλεγομένων αἰσθάνεσθαι· καί οὐκ ἔστι καιρός ἤ τόπος, ὁ ἀφιστᾷν μέ δυνάμενος τῆς ὑμετέρας μνήμης· διά παντός ὑμᾶς παρόντας πνευματικῶς ὑποδεικνυούσης, καί πάντας τούς ἐν ἐμοί δυσώδεις λογισμούς ἀπελαύνοντας, τῆς ἐν ὑμῖν θείας χάριτος τήν πολλήν εὐωδίαν οὐ φέροντας· καί πείθομαί γε, μή ψιλῶς τήν μνήμην φαντάζεσθαι τούς ἁγιωτάτους ὑμᾶς, ἀλλά παρόντων ἀληθῶς ἐπαισθάνεσθαι· τό γινόμενον πληροφορίαν ἀκριβῆ τῆς ὑμῶν παρουσίας ποιούμενος. Ἡ γάρ ἐν ὑμῖν κατά χάριν Θεοῦ δραστήριος δύναμις, ἅμα τῇ μνήμῃ τούς διοχλοῦντας ἀπελαύνουσα δαίμονας, σαφεστάτην τῆς ὑμῶν παρουσίας παρέχεται δήλωσιν.","english":"Therefore I grieve all the more at my separation from you, since I do not have the all-powerful fatherly oversight of your holiness, which guards me from close at hand and rescues me from harmful things, and which more frequently by its word props up my many slips. LETTER 8. To the Same, 8. By the same to the same.\n\nDesire according to the flesh is naturally dulled by time, since it is dissolved together with those who are separated locally, for those who have their connection with one another according to it. For it has its constitution around sense perception, which is in no way able to apprehend things that are not present. But desire according to the spirit always has those united according to it as present with one another in a noetic way, even if they are separated from one another bodily, since it does not admit the limitation according to time or place. For it has its\n\nexistence around the mind, not in any way being divided or enclosed together with bodies that are divided from one another locally. Having been deemed worthy to have this desire from the beginning toward you, most holy ones, I seem always to see you present and to perceive you conversing; and there is no time or place that can separate me from your remembrance, since it shows you forth as present spiritually at all times, and drives away all the foul-smelling thoughts within me, which cannot bear the great fragrance of the divine grace that is in you. And I am persuaded that I do not merely imagine the remembrance of you, most holy ones, but truly perceive you as present, making what happens a precise assurance of your presence. For the active power in you, according to the grace of God, at the very moment of remembrance drives away the demons that trouble me, and provides the clearest demonstration of your presence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Καί θαυμαστόν οὐδέν, εἰ τούς ἀπόντας σωματικῶς, παρεῖναι ποιεῖ νοερῶς, ὁ τῶν σημείων καί τῶν τεράτων Θεός· ὡς οἶδεν αὐτός, καί οἱ ἐξ αὐτοῦ τά τοιαῦτα θεοπρεπῶς ἐνεργούμενοι· καί πλέον ἤ ὅσον τοπικῶς ἀλλήλοις τά σώματα πάρεστι. Καί εἰ μόνον μνημονευόμενοι, τίμιοι Πατέρες, τοσοῦτόν μου τοῖς ἀτίμοις ἐπιτίμιον παρέχετε λογισμοῖς, ἀοράτως φοιτῶντες τῷ πνεύματι, πόσῳ μᾶλλον κατ᾿ ὀφθαλμούς παρόντες, καί τήν ἐμήν ἀκοήν διά ζώσης φωνῆς τοῖς θείοις καθαγιάζοντες λόγοις, καί τήν ἀρετήν τοῖς ἑαυτῶν τρόποις λαμπρῶς ἐκδιδάσκοντες; Διά τοῦτο πενθῶν καί σκυθρωπάζων πορεύομαι, ποθῶν τε καί ζητῶν σε τόν καλόν ποιμένα καί διδάσκαλον, τόν εἰς τόπον με χλόης τό πλανώμενον πρόβατον κατασκηνοῦν ἐπιστάμενον· τήν ἀπωθουμένην λέγω τόν καύσωνα τῶν παθῶν διά πράξεως ἕξιν τῆς ἀρετῆς· καί ἐπί ὕδατος ἀναπαύσεως ἐκτρέφειν δυνάμενον· τήν ἄρδουσάν φημι τόν νοῦν διά θεωρίας χάριν τῆς γνώσεως, τόν ἐπιστρέφοντά μου τήν ψυχήν ἀπό κακίας εἰς ἀρετήν θείοις καί λόγοις καί παραδείγμασι, καί ἐπί τρίβους ὁδηγοῦντα δικαιοσύνης· τούς κατ᾿ εὐσέβειαν σωτηριώδεις ὑποδεικνύοντα τρόπους· καί ῥάβδῳ καί βακτηρίᾳ σοφῶς παρακαλοῦντα, τουτέστι, τῇ μνήμῃ τῶν αἰωνίων κολάσεων, καθάπερ ῥάβδῳ τινί τόν εἰσαγόμενον κακίας ἀπάγοντα, καί τῇ προτροπῇ τῶν μελλόντων ἀγαθῶν, βακτηρίας δίκην εἰς ἀρετήν τόν προκόπτοντα δι᾿ ἐλπίδος στηρίζοντα· ὅπερ καί ὀ Κύριος καί Σωτήρ, ὡς οἶμαι, συμβολικῶς ὑπῃνίττετο, τοῖς τραύμασι τούς τοῖς λησταῖς περιπεσόντος ἐπιχέων οἶνον καί ἔλαιον.","english":"And it is no wonder if the God of signs and wonders makes those who are absent in body to be present in spirit, as he himself knows, and those who by his power perform such things in a manner befitting God—and more than the bodies of those present with one another in place. And if, when only remembered, you honored Fathers, provide so great a reproof to my dishonorable thoughts, visiting invisibly in spirit, how much more when present before the eyes, sanctifying my hearing through a living voice with divine words, and clearly teaching virtue by your own ways? For this reason I go about grieving and with a gloomy face, longing for and seeking you, the good shepherd and teacher, who know how to settle me, the wandering sheep, in a place of green pasture—I mean the habit of virtue that drives away the scorching heat of the passions through practice—and who are able to nourish me beside the water of rest—I mean the grace of knowledge that waters the mind through contemplation—who turn my soul from evil to virtue by divine words and examples, and guide me in the paths of righteousness, pointing out the ways of salvation according to piety, and wisely encouraging with rod and staff, that is, by the remembrance of eternal punishments, leading away the one being brought in from evil as if with a rod, and by the exhortation of the good things to come, supporting the one advancing in virtue through hope like a staff; which the Lord and Savior, as I think, also hinted at symbolically, pouring wine and oil upon the wounds of the one who fell among robbers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Φόβῳ γάρ τῆς γεέννης τοῦ αἰωνίου πυρός, ὁ τῆς βασιλείας τῶν οὐρανῶν πόθος ἐπικιρνώμενος, ἀλώβητον τήν ψυχήν συντηρεῖ, πρός τήν ἀγάπην ἐπισφίγγων τοῦ Κτίσαντος· πάσης ἐμπαθοῦς διανοίας διά τῆς στύψεως ἀποσμηχθεῖσαν. Ἀλλά πλήρωσον λοιπόν, τίμιε Πάτερ, καί αὐτόν Πνεύματος θείου τῆς διδασκαλίας τόν δόνακα, καί κάλει ποιμενικῶς τε καί φιλανθρώπως τόν ἐπί τά ὄρη τῆς ἀγνοίας, καί τούς βουνούς τῆς κακίας, ἀποιμάντως πλανώμενον· καί ὑπό τήν σήν ποίησον δεξιάν, καί κατάδησον συμπαθῶς τόν πολλοῖς διασπαραχθέντα δήγμασιν πονηροῖς τῶν λύκων τῆς Ἀραβίας· τουτέστι τῶν Δυσμῶν· Δυσμάς γάρ, ὥς φασι, δηλοῖ κατά τήν Ἑλλάδα φωνήν ἑρμηνευόμενον τῆς Ἀραβίας τό ὄνομα. Νοῶ δέ, καί τυχόν οὐκ ἔσφαλμένως, κατά τούς τῆς ἀναγωγῆς λόγους, διά τῆς Ἀραβίας, τήν σάρκα ταύτην, τήν τῶν θείων ἐν τοῖς κατ᾿ ἐμέ τυραννικήν νόμων τοῦ πνεύματος· τήν πολλούς, ὡς ἀληθῶς, ἀναιδεῖς τε καί ἀνημέρους λύκους ἐκτρέφουσαν· τήν ὄντως δύσιν καί γενομένην διά τήν ἁμαρτίαν, ἀληθῶς λεγομένην· ἧς ἐπιβέβηκεν, ὡς ἀγαθός καί φιλάνθρωπος, ὁ ποιμήν ὁ καλός, ὁ ποιμαίνων τόν Ἰσραήλ Θεός, καί Θεοῦ Λόγος· ὁ καθήμενος ἐπί τῶν Χερουβίμ, προσεσχηκώς δηλονότι, καί τόν κίνδυνον ἡμῶν θεασάμενος· καί διά τοῦτο ἐμφανίσας ἑαυτόν, καί τήν οἰκείαν ἐξεγείρας δυναστείαν, καί ἐλθών ἐν σαρκί σῶσαι τούς ἀπολομένους, καί τούς ἐντρεφομένους αὐτῇ πονηρούς ἀποκτεῖναι θῆρας· καί","english":"For by fear of the eternal fire of Gehenna, mingled with longing for the kingdom of heaven, it preserves the soul unharmed, tightening it toward love of the Creator, having been scoured clean of every passionate thought by its astringency. But now, honored Father, fill also this reed of teaching with the divine Spirit, and call in a shepherdly and humane way the one who wanders unherded upon the mountains of ignorance and the hills of wickedness; and place him under your right hand, and bind up with compassion the one torn by the many wicked bites of the wolves of Arabia—that is, of the West; for, as they say, when interpreted in the Greek tongue, the name of Arabia signifies the West. And I understand, and perhaps not incorrectly, according to the principles of spiritual interpretation, that by Arabia is meant this flesh, which tyrannically opposes the laws of the Spirit in matters concerning me, which nurtures many truly shameless and savage wolves, which is truly the West and has become so because of sin, and is truly so called; upon which the good and humane Shepherd has stepped, the God who shepherds Israel, and the Word of God, who sits upon the Cherubim, having clearly paid heed and beheld our danger; and for this reason he manifested himself, and roused his own dominion, and came in the flesh to save the lost, and to kill the wicked beasts that feed upon it; and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"ποιῆσαι αὐτήν χώραν εἰρήνης, καί λογικῶν προβάτων νομήν, διά πράξεως πρός Θεόν ἀναγομένων· ἧς ἐγώ τέως οὔπω τόν νόμον παρῆλθον ἀβλαβῶς διά θεωρίας πνευματικῆς, καθάπερ ὁ Ἰσραήλ τό ὄρος Σιείρ· οὐδέ τάς αὐτῆς ἀπαθῶς διῆλθον ἐπιθυμίας, διά πράξεως γνωστικῆς, ὥσπερ τούς ἀδελφούς αὐτῶν τούς υἱούς Ἡσαῦ, τούς κατοικοῦντας ἐν Ἄραβα διά Μωσέως, οἱ ἐξ Ἰακώβ τό γένος κατάγοντες ἀλλ᾿ ἔτι κατοικῶ τήν Ἄραβα κατά τούς υἱούς Ἡσαῦ, τάς δυσμάς λέγω δέ τήν σάρκα· μετά τήν παροῦσαν ζωήν, διά τάς σαρκός ἡδονάς, ἑτέραν μή ἐκδεχόμενος. Ἥν οὐδέ παροικῆσαι πᾶς ἀληθινός Ἰσραήλ καί ὁρῶν Θεόν καταδέχεται, τῆς σαρκός ἐκδημῆσαι διά τῶν ἀρετῶν ἐπειγόμενος, καί ἐνδημῆσαι πρός τόν Κύριον διά τῆς γνώσεως ἐφιέμενος· τόν ὄντως γῆν ἐπαγγελίας ἀῤῥήτων ἀγαθῶν μυστικῶς καί ὄντα καί ὠνομασμένον, τήν ῥέουσαν γάλα καί μέλι. Θρεπτικός γάρ τῶν κατ᾿ αὐτόν νηπιαζόντων, καί εὐφραντικός ὑπάρχει τῶν κατ᾿ αὐτόν ἀνδριζομένων ὁ Κύριος, ὡς ἀρεταῖς ἐκτρέφων διά πράξεως, καθάπερ γάλακτι, τούς φοβουμένους αὐτόν, καί γνώσεσι καταγλυκαίνων μυστικαῖς, καθάπερ μέλιτι διά θεωρίας πνευματικῆς, τούς ἀγαπῶντας αὐτόν.","english":"to make it a region of peace and a pasture of rational sheep, led up to God through practice; whose law I have not yet safely passed by through spiritual contemplation, as Israel passed Mount Seir; nor have I passed through its desires impassibly through gnostic practice, as their brothers the sons of Esau, who dwell in Arabia, passed through by Moses—those who trace their lineage from Jacob—but I still dwell in Arabia like the sons of Esau, I mean the west, that is, the flesh, expecting no other life after the present one because of the pleasures of the flesh. Which [Arabia] every true Israelite and seer of God refuses even to sojourn in, hastening to depart from the flesh through the virtues and longing to be at home with the Lord through knowledge—the land truly promised, mystically both being and named [a land] of ineffable good things, flowing with milk and honey. For the Lord is nourishing to those who are infants in relation to him, and gladdening to those who are men in relation to him, feeding those who fear him with virtues through practice, as with milk, and sweetening those who love him with mystical knowledge, as with honey, through spiritual contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Τοιγαροῦν, μή διαλίπῃς ποιμαίνων με συμπαθῶς ἀληθείας λόγοις τόν θηριάλωτον, τίμιε Πάτερ, καί τῶν ἐν σαρκί παθῶν μετά τῶν ἀνακινούντων αὐτά πνευμάτων τῆς πονηρίας, μή παύσῃ λυτρούμενος, τῶν κακῶν κατεσθιόντων καί δαπανώντων μου τόν ἐντός ἄνθρωπον· καί κάλεσον πρός ἑαυτόν, καί ὑπό τάς σάς κατασκήνωσον πτέρυγας. εἴπερ ἀληθῶς ἄπεστι, πᾶς φόβος Βαρβάρων αἰσθητῶν, δι᾿ οὕς τοσαῦτα διαστήματα θαλάσσης, ὡς φιλόζωος, ἦλθον· περί οὗ μάλιστα παρακαλῶ τούς ἁγιωτάτους ὑμᾶς, μετά τήν εὐκταίαν σημείωσιν τῆς κατά Θεόν παμφαοῦς ὑμῶν ῥώσεως, ἀκριβέστερον δηλῶσαι· καί πᾶσαν τήν κρατοῦσαν ἐπί τοῦ παρόντος αὐτόθι κατάστασιν, ὡς ἔστι, παραδεῖξαί μοι διά γραμμάτων. Ἀσθενής γάρ ὤν τόν λογισμόν καί πάνυ σαθρός, καί μόλις κἄν ἐν εἰρῄνη νήφειν μικρομερῶς δυνάμενος, καί περί πολλά σκεδαννύμενον ἐκ δειλίας συνάγειν τόν νοῦν, θέλω σύν ἀσφαλείᾳ ποιήσασθαι τόν πλοῦν· ὡς ἀτελής τήν διάνοιαν, καί τοῖς λόγοις τῆς σοφῶς τό πᾶν διεξαγούσης προνοίας ἐμβατεύειν οὐχ οἷός τε ὤν· μή πως ἐν τοῖς συμβαίνουσιν ἐξ ἀγνοίας ὀκλάσας τόν λογισμόν, καί τοῖς τῆς ὑπομονῆς ἐξ ἀσθενείας ἐνδούς ἀγῶσι, τούς ἐξ αὐτῶν ζημιωθῶ στεφάνους, ὡς λειποτάκτης ἐν τῇ πείρᾳ τῶν δεόντων γενόμενος.","english":"Therefore, do not cease, venerable Father, to shepherd me compassionately with the words of truth—me, the one captured by beasts—and do not stop ransoming me from the passions in the flesh, together with the spirits of wickedness that stir them up, which devour and consume the inner man in me; and call me to yourself, and settle me under your wings. If indeed every fear of perceptible barbarians is truly absent—for whose sake, as one who loves life, I came across such great stretches of sea—concerning this I especially beseech your most holy selves, after the longed-for sign of your all-radiant health according to God, to make known to me more precisely, and to show me through letters the whole situation that presently prevails there, as it is. For being weak in reasoning and altogether unsound, and scarcely able even in peace to be sober in small part, and to gather the mind that is scattered amid many things out of cowardice, I wish to make the voyage with safety; as one imperfect in understanding, and unable to tread the words of the providence that wisely directs all things; lest perhaps, having grown slack in reasoning amid what happens through ignorance, and having given way in the struggles of endurance out of weakness, I be deprived of the crowns that come from them, having become a deserter in the trial of what is needful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Διά τοῦ γράμματος ὡς παρών ἀσπάζομαι τούς ἁγιωτάτους ὑμᾶς, καί πάντας τούς σύν ὑμῖν· αἰτῶν διά τῶν ἁγίων καί εὐπροσδέκτων ὑμῶν εὐχῶν, Χριστῷ τῷ Θεῷ καί Σωτῆρι τῶν ὅλων παρατεθῆναι.\n\nΕΠΙΣΤΟΛΗ Θ’. ΠΡΟΣ ΘΑΛΛΑΣΙΟΝ ΠΡΕΣΒΥΤΕΡΟΝ ΚΑΙ ΗΓΟΥΜΕΝΟΝ Θ´. Τοῦ αὐτοῦ πρός Θαλλάσιον πρεσβύτερον καί ἡγούμενον. Τρία, καλῶς φασιν, ὑπάρχουσι, τά τόν ἄνθρωπον ἄγοντα· μᾶλλον δέ πρός ἅ βουλήσει τε καί γνώμῃ κατά προαίρεσιν κινεῖται ὁ ἄνθρωπος· Θεός, καί φύσις, καί κόσμος. Καί τούτων ἕκαστον ἕλκον, τῶν ἄλλων δύο ἐξίστησι, πρός ἑαυτό ἀλλοιοῦν τόν ἀγόμενον· κἀκεῖνο ποιοῦν αὐτόν θέσει, ὅπερ αὐτό ὑπάρχον φύσει γνωρίζεται, πλήν μέντοι τῆς φύσεως. Ἐκείνη γάρ, τοῦθ᾿ ὅπερ ἐστί διαφυλάττει τόν ἄνθρωπον. Εἰ μέν οὖν Θεός ἐστιν ὁ ἄγων τόν ἄνθρωπον, τῇ τοῦ Λόγου χάριτι θεόν ποιεῖν θέσει πέφυκε, θέωσιν ὡς ἀγαθός ὑπέρ φύσιν τῷ ἀγομένῳ δωρούμενος· καί τῶν δύο καθαρῶς ἀποτέμνει, κόσμου λέγω καί φύσεως. Εἰ δέ φύσις ἐστίν ἡ ἄγουσα τόν ἄνθρωπον, καθ᾿ ἑαυτόν ὄντα, φύσει τόν ἄνθρωπον διαδείκνυσι· μέσον Θεοῦ καί κόσμου τυγχάνουσα· ὡς οὐδετέρου τούτων κατά γνώμην μετέχοντα. Εἰ δέ","english":"By the letter, as though present, I greet you, most holy, and all who are with you, asking through your holy and acceptable prayers that I be presented to Christ God and Savior of all.\n\nLetter 9. To Thalassius the Presbyter and Hegumen. Of the same, to Thalassius the Presbyter and Hegumen. Three things, as they rightly say, are those that lead a man—or rather, toward which a man is moved by will and judgment according to choice: God, and nature, and the world. And each of these, drawing him, displaces the other two, changing the one led toward itself, and making him by position that which it is known to be by nature—except, however, nature. For that preserves the man as what he is. If, then, it is God who leads the man, by the grace of the Word he is naturally disposed to make him a god by position, granting divinization, as one good, beyond nature to the one led; and he cuts him off cleanly from the two—I mean the world and nature. But if it is nature that leads the man, being by himself, it shows the man to be by nature, since it is intermediate between God and the world, so that he partakes according to judgment of neither of these. But if","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"κόσμος ἐστίν ὁ φέρων, κτῆνος ἐργάζεται, ἤτοι σάρκα μόνην τόν ἀγόμενον ἄνθρωπον· ἐμπάθειαν αὐτῷ δ᾿ ἀπάτης δημιουργῶν· καθ᾿ ἡν Θεοῦ τε καί φύσεως μακράν αὐτόν ἀποθέμενος, τά παρά φύσιν πάντα ποιεῖν αὐτόν ἐκδιδάσκει. Αἱ οὖν ἀκρότητες, Θεόν δέ φημι καί κόσμον, ἀλλήλων καί τῆς μεσότητος, λέγω δέ τήν φύσιν, ἀπάγειν τόν ἄνθρωπον εἰώθασιν. Ἡ δέ μεσότης, τούτων οὖσα μεθόριος, εἰ αὐτήν μόνην σκοποῦντα λάβοι τόν ἄνθρωπον, ἐπίσης τῶν ἄκρων κινηθῇ διίστησιν· οὔτε πρός τόν Θεόν αὐτόν ἀναδραμεῖν συγχωροῦσα, καί πρός τόν κόσμον ἀφιέναι καταπεσεῖν αἰδουμένη. Ἅμα τοίνυν πρός τινα τούτων κινηθῇ κατά γνώμην ἐνδιαθέτως ὁ ἄνθρωπος, ἅμα πρός αὐτόν ἐκεῖνον καί τήν ἐνέργειαν ἤμειψε, καί τήν προσηγορίαν μετάβαλε, σαρκικός, ἤ ψυχικός, ἤ πνευματικός προσαγορευόμενος. Ἔργον δέ καί γνώρισμα τοῦ μέν σαρκικοῦ, τό κακῶς μόνον εἰδέναι ποιεῖν. Τοῦ δέ ψυχικοῦ, τό μήτε ποιεῖν βούλεσθαί ποτε, μήτε πάσχειν κακῶς. Τοῦ δέ πνευματικοῦ, τό ποιεῖν μόνον καλῶς βούλεσθαι, καί ὑπέρ ἀρετῆς εἰ συμβαίνει πάσχειν καλῶς, προθύμως καταδέχεσθαι. Εἰ τοίνυν Πνεύματι Θεοῦ ἄγεσθαι ποθεῖς, εὐλογημένε, ὥσπερ οὖν καί ποθεῖς, κόσμον καί φύσιν σαυτοῦ περίελε· μᾶλλον δέ τούτων σαυτόν περίτεμε, καί ἀδικεῖσθαι μή παραιτήσῃ· ἐμπαιγμούς τε καί ὕβρεις φέρειν μή ἀπαναίνου· καί ἵνα συνελών εἴπω, πάσχων κακῶς, τοῦ ποιεῖν καλῶς τοῖς δρῶσι κακῶς, καί πάντα προσαφιέναι τά δρώμενα, Θεοῦ χάριν καί ἀρετῆς, μή παύσῃ ποτέ, κατά τόν εἰπόντα· Ἐάν τις θέλῃ σοι κριθῆναι, καί τόν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καί τό ἱμάτιον.","english":"The world is what carries; the beast labors—that is, the flesh alone—on the man who is led, fashioning in him the passion of deceit, by which, setting him far from God and from nature, it teaches him to do all things contrary to nature. The extremes, then—I mean God and the world—and the mean, I mean nature, are accustomed to lead a man away from one another. But the mean, being the boundary between them, if it takes the man as one who looks to it alone, it sets him apart, moved equally away from the extremes, neither permitting him to run back to God nor allowing him, out of shame, to fall away to the world. Therefore, as soon as a man is moved in his disposition toward any of these, at that same moment he has exchanged both his activity and his appellation, being called fleshly, or psychic, or spiritual. And the work and mark of the fleshly man is to know only how to do evil. Of the psychic man, it is neither to wish ever to do evil nor to suffer evil. Of the spiritual man, it is to wish only to do good, and, if it happens that he suffers for virtue, gladly to accept it. If, then, you desire, blessed one, to be led by the Spirit of God—as indeed you do desire—strip from yourself the world and your own nature; or rather, cut yourself off from these, and do not refuse to be wronged; do not shrink from bearing mockeries and insults; and, to speak concisely, never cease, while suffering evil, to do good to those who do evil, and to forgive all that is done, for the sake of God and virtue, according to him who said: If anyone wishes to judge you and take your tunic, let him have your cloak also.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Καί πάλιν κατά τόν μακάριον Ἀπόστολον λέγοντα· Λοιδορούμενοι, εὐλογοῦμεν· διωκόμενοι, ἀνεχόμεθα· βλασφημούμενοι, παρακαλοῦμεν.\n\nΛοιπόν εἰ πεισθῆναί μοι βούλοιο, δοῦλε τοῦ Θεοῦ εὐλογημένε, μεγάλην κατάθου χάριν τοῖς θλίψασι· καί προσζημιωθῆναι αὐτοῖς εἰ δέον ἐστί πάντα, μή ἀνανεύσῃς· καί μᾶλλον εὐλόγησον λοιδορούμενος· καί ἀνάσχου διωκόμενος, καί παρακέλεσον βλασφημούμενος, ἵνα μή ᾖς σαρκικός, ὡς ἀδικεῖν μόνον καί εἰδώς καί βουλόμενος· ἤ ψυχικός, ὡς ἀδικεῖσθαι μή ἀνεχόμενος· ἀλλά μᾶλλον πνευματικός, τό εὖ ποεῖν μόνον ἑκουσίως καί εἰδώς καί ἀσκούμενος· καί πάσχειν κακῶς παρά τῶν βουλομένων προθύμως ὑπέρ ἀρετῆς ἐπιστάμενος· ἀφορῶν πρός τόν τῆς σωτηρίας ἡμῶν ἀρχηγόν Ἰησοῦν· ὅς ἀντί πάντων τῶν ἀγαθῶν, ὅσα οὐδέπω τις γνώσει περιλαβεῖν δεδύνηται, πάντα τά δεινά, ὅσα οὐδείς ὑπό τῶν ἁμαρτωλῶν, καί ὑπέρ τῶν ἁμαρτωλῶν μακροθύμως ὑπέμεινε. Σκοπός γάρ τῷ δοτῆρι τῶν ἐντολῶν, κόσμου καί φύσεως ἐλευθερῶσαι τόν ἄνθρωπον. Καί διά τοῦτο κατάκριτος, ὁ μή πειθόμενος· καί μάτην οἱ κατά κόσμον πατέρες τά ἔκγονα προφασίζονται, καί τάς συνοδίας τῶν τόν μονήρη βίον ἀσκουμένων οἱ προϊστάμενοι, πρός τό δεῖν εὐλόγως αὐτοῖς ἀργάς εἶναι τάς ἐντολάς. Ὅπερ ὡς ἀληθές εἰ δεξοίμεθα, οὐδενί τό παράπαν ὁ Κύριος γεγραφώς νόμον σωτηρίας δειχθήσεται. Ψυχικόν δέ, καθώς οἶμαι, τόν φυσικόν ὁ τῆς Γραφῆς λόγος ἐκάλεσεν ἄνθρωπον· ἐπειδή περί μόνα, καθώς φασιν οἱ τά τοιαῦτα δεινοί, τά ψυχούμενα, καί ἁπλῶς τά ὑπό γένεσιν καί φθοράν, ἡ τῆς φύσεως θεωρεῖσθαι πέφυκε ἰδιότης.","english":"And again, according to the blessed Apostle who says: Being reviled, we bless; being persecuted, we endure; being blasphemed, we entreat.\n\nIf, then, you wish to be persuaded by me, blessed servant of God, bestow a great favor upon those who afflict you; and if it is necessary, do not shrink from being counted as loss to them in all things; and rather, bless when reviled, endure when persecuted, and entreat when blasphemed, so that you may not be fleshly, as one who both knows and wills only to do wrong; nor soulish, as one who does not endure being wronged; but rather spiritual, willingly and knowingly practicing only to do good; and knowing how to suffer evil readily at the hands of those who wish it, for the sake of virtue; looking to Jesus, the author of our salvation, who in exchange for all the good things that no one has yet been able to comprehend by knowledge, patiently endured all the terrible things that no one has endured from sinners and for sinners. For the goal of the giver of the commandments is to set man free from the world and from nature. And for this reason, the one who does not obey is condemned; and in vain do fathers according to the world put forward their offspring as a pretext, and the leaders of the communities of those practicing the monastic life, to the effect that the commandments must reasonably be idle for them. But if we accept this as true, the Lord will be shown to have written a law of salvation for no one at all. And the soulish man, as I think, the word of Scripture would have called the natural man; since, as those skilled in such matters say, the property of nature is naturally contemplated only in things that are ensouled, and simply in things subject to generation and corruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Ταῦτα δέ γέγραφα ὑμῖν, δέσποτα, ἐπειδή πολύ διά τοῦ ὑμετέρου παραναγνωστικοῦ δυσχεραίνοντας ὑμᾶς εὗρον πρός τά συμβάντα. Ἀλλ᾿ εὔχου δυνατῶς, ὡς δυνατός πρός τόν δυνατόν ἀφιέναι ἁμαρτίας, ὑπέρ Μαξίμου τοῦ σοῦ καί δούλου καί μαθητοῦ, τίμιε Πάτερ.\n\nΕΠΙΣΤΟΛΗ Ι’. ΠΡΟΣ ΙΩΑΝΝΗΝ ΚΟΥΒΙΚΟΥΛΑΡΙΟΝ Ι´Τοῦ αὐτοῦ πρός Ἰωάννην κουβικουλάριον.\n\nἘπειδή τήν αἰτίαν δι᾿ ἥν ὑπ᾿ ἀνθρώπων βασιλεύεσθαι ψηφισάμενος ὁ Θεός ἐδικαίωσε, μιᾶς καί τῆς αὐτῆς πάντων ὑπαρχούσης τῆς φύσεως, καί πάντας τῷ κατ᾿ αὐτήν ἁπλῷ λόγῳ τούς μετέχοντας αὐτῆς ὁμοτίμως ἀποφαινούσης, γραφῆναι ὑμῖν ἐκελεύσατε, ἐρῶ κατά τήν ἐμήν δύναμιν, μηδέν ἀποκρυπτόμενος, ὧν παρά σοφῶν καί μακαρίων ἀνδρῶν παρέλαβον· τά πολλά περικόπτων ὅσα ῥηθῆναι περί τούτου διά τό σύντομον ἐνδέχεται. Λόγος ἀληθής, ὥς φασι, μυστικῶς ὑπαγορεύει, τόν δεσπόζειν κατά χάριν τοῦ πεποιηκότος αὐτόν Θεοῦ, παντός τοῦ ὁρωμένου κόσμου λαχόντα ἄνθρωπον, διά τοῦ κατά παράχρησιν τρόπου, τῶν ἐμφύτων δυνάμεων τῆς ἐν αὐτῷ νοερᾶς οὐσίας, πρός τά παρά φύσιν τρέψαντα τάς κινήσεις, ἑαυτῷ τε καί τῷ παντί τούτῳ κόσμῳ, τήν κρατοῦσαν νῦν αὐτῶν ἀλλοίωσιν καί φθοράν, κατά κρίσιν εἰσενέγκασθαι τοῦ Θεοῦ δικαίαν· ἵνα μή πρός τά παρά φύσιν ἀθάνατος ἐπ᾿ ἄπειρον ἡ τῆς ψυχῆς δύναμις αὐτῷ κινουμένῳ φυλάττοιτο· ὅπερ ἐστίν οὐ μόνον κακίας τό ἔσχατον, καί τῆς αὐτοῦ τοῦ ἀνθρώπου ἀληθοῦς ὀντότης ἀρίδηλος ἔκπτωσις, ἀλλά καί σαφής τῆς θείας ἀγαθότητος ἄρνησις.","english":"I have written these things to you, master, because I found you greatly distressed by what has happened, through your own reader. But pray with power, as one who is powerful to the powerful one who forgives sins, for Maximus your servant and disciple, honored Father.\n\nLETTER 10. TO JOHN THE CUBICULARIUS. Of the same, to John the Cubiculiarius.\n\nSince God judged right that man be ruled by men, the nature of all being one and the same, and since that simple principle according to nature declares all who partake of it to be of equal honor, you commanded that it be written to you, and I will speak according to my ability, concealing nothing of what I received from wise and blessed men, cutting short most of what could be said about this on account of brevity. A true account, as they say, mystically suggests that man, who by grace received from God who made him the lot of ruling over the whole visible world, by turning the movements of the innate powers of the noetic essence within him to things contrary to nature through a mode of misuse, brought upon himself and upon this whole world the alteration and corruption that now prevails over them, by the just judgment of God; so that the power of his soul, moving toward things contrary to nature, might not be preserved immortal and without end for him—which is not only the utmost of wickedness and a manifest fall from the true being of man himself, but also a clear denial of divine goodness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Διά τοῦτο ὁ πολύμοχθος οὗτος, καί πολυστένακτος τῶν ἀνθρώπων βίος, διά τῆς πολλῆς ἀλογίας καί ἀταξίας τῆς αὐτόν τιθηνούσης ὕλης, ἄλλο τε ἄλλως φέρων τε καί φερόμενος· καί ἀκριβέστερον εἰπεῖν, ἐν τῷ φέρεσθαι φέρων πάντας ἀνθρώπους, τῶν ἐν αὐτῷ δεινῶν μετόχους πάντας καθίστησι· καί οὐδένα παντελῶς ἀφίησι τῆς αὐτοῦ ταραχῆς ἐλεύθερον. Καί τοῦτο κατά τόν πρέποντα τῆς τοῦ Θεοῦ σοφίας διετυπώθη λόγον, ἵνα τόν παρόντα βίον παραλόγως κατά διάθεσιν ὑφ᾿ ἡμῶν ἀγαπώμενον, κἄν ὀψέ ποτε τῷ πάσχειν ὑπ᾿ αὐτοῦ κακῶς κατά περίστασιν, ὅσον βλάπτειν οἶδεν ἡ πρός αὐτόν φιλίαν μεταμαθόντες, γνῶμεν ὅτι πολύ τῆς πρός αὐτόν ἑνώσεως ὁ χωρισμός ἐστιν ἡμῖν χρησιμώτερος· καί τό πρός αὐτόν μῖσος, κατά λόγον ἐνδίκως κυρώσωμεν· καί φυγόντες τήν τῶν ὁρωμένων φύρσιν καί ταραχήν, πρός τήν τῶν νοουμένων εὐσταθῆ ταυτότητα σωφρόνως τόν πόθον μεταθώμαθα. Ἀλλ᾿ ἐπειδή καί μαστιζόμενοι, καί μυρία πάσχοντες δεινά, τῆς πρός αὐτόν φιλίας τόν δεσμόν λύειν οὐκ ἀνεχόμεθα, κατά πρόνοιαν ὡς σοφός καί ἀγαθός, τόν τῆς βασιλείας τοῖς ἀνθρώποις ὁ Θεός διετύπωσε νόμον· τήν προγνωσθεῖσαν διά τήν ἄνεσιν ἔσεσθαι κατά τόν βίον πολλήν τῆς κακίας λύσσαν ἀναστέλλων πόῤῥωθεν· ἵνα μή γένωνται κατά τούς ἰχθύας τῆς θαλάσσης, ἀλλήλων οἱ ἄνθρωποι παραναλώματα· μηδενός ἐπιστατοῦντος, καί τήν ἄδικον τοῦ δυνατωτέρου κατά τοῦ ὑποβεβηκότος ὁρμήν κωλύοντος. Διά τοῦτο, κατά τό εἰκός, ὡς οἶμαι, βασιλεία τῶν ἀνθρώπων τῷ γένει ἀναγκαίως ἐπεισήχθη· σοφίαν παρά Θεοῦ λαβοῦσα, καί δυναστείαν·","english":"For this reason this much-toiling and much-groaning life of men, through the great irrationality and disorder of the matter that nurses it, bearing one thing and being borne by another in different ways—and to speak more precisely, in being borne it bears all men and makes them all partakers of the evils within it, and it leaves no one wholly free from its turmoil. And this was ordained according to the fitting word of the wisdom of God, so that this present life, which is loved by us irrationally by disposition—even if late, when we have learned by experience how much friendship toward it harms us, by suffering badly from it in circumstances—we might know that separation from union with it is far more useful to us, and that we should justly ratify hatred toward it according to reason; and fleeing the confusion and turmoil of things seen, we might soberly transfer our longing to the stable sameness of things understood. But since, even when scourged and suffering countless terrible things, we do not endure to loose the bond of friendship toward it, God, as wise and good, by his providence framed for men the law of kingship, checking from afar the great madness of evil that was foreknown to arise because of the ease of life, so that men might not become like the fish of the sea, devouring one another, with no one presiding and preventing the unjust impulse of the stronger against the weaker. For this reason, as is likely, in my opinion, kingship was necessarily introduced to the race of men, receiving wisdom from God and dominion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"καί ἡ ὁμότιμος φύσις εἰς τό ἄρχειν καί ἄρχεσθαι μερισθῆναι συνεχωρήθη. Ὅπως τῇ μέν, τάσσῃ τούς νομίμως τοῖς θεσμοῖς τῆς φύσεως πειθομένοις· τῇ δέ, κολάζῃ δικαίως τούς εἴκειν τούτοις δι᾿ αὐθάδειαν γνώμης μή βουλομένους· καί τήν δικαιοσύνην ἐντεῦθεν πᾶσι χαρίζηται, πόθῳ καί φόβῳ βραβευομένην· δι᾿ ἧς τό ἀνώμαλον τῆς τοῦ καθ᾿ ἕκαστον γνώμης ἀπογενόμενον, τό ἐν πᾶσι τῆς φύσεως ἴσον γαληνόν τε καί ἥμερον λαμπρῶς διαδείκνυται. Ὅπερ οὐκ ἄν ἐγεγόνει ποτέ, μή τοῦ φόβου κολάζοντος τήν ἄφρονα τῶν πολλῶν πρός ἀτοπίαν ὁρμήν, καί βίᾳ πρός τῶν σωφρόνων δι᾿ ἀπειλῆς ἄγοντες γαληνότητα. Ὅ γάρ πέφυκε λόγος τούς σώφρονας πείθειν ἑκουσίως ἀσπάζεσθαι, τοῦτο στέργειν ὁ φόβος τούς ἄφρονας εἴωθεν ἀκουσίως βιάζεσθαι.\n\nΔιά ταύτην ἐγώ τήν αἰτίαν τῷ βίῳ τῶν ἀνθρώπων παρεισελθεῖν τήν βασιλείαν συγχωρηθῆναι μεμάθηκα, καί ἀποδέχομαι τόν λόγον ὡς ἀληθῆ, καί τῆς αἰτίας διδάσκαλον. Εἰ δέ τις καί ἕτερος ταύτης λόγος καθέστηκεν αἴτιος κατά τήν θείαν Γραφήν, τοῦτον εἶναι μόνοις ἡγοῦμαι ληπτόν τοῖς καθαροῖς τήν διάνοιαν. Πλήν δι᾿ ὅμως, οὐδ᾿ οὗτος τοῦ σκοποῦ τῆς θείας ὁλοσχερῶς ἀπᾴδει Γραφῆς. Κἀκείνη","english":"And the nature of equal honor was permitted to be divided into ruling and being ruled, so that by the one it might order those who lawfully obey the ordinances of nature, and by the other it might justly punish those who, through the self-will of their judgment, are unwilling to submit to these; and so that from this it might bestow righteousness upon all, awarded by desire and fear, through which the unevenness of each one's judgment having been removed, the equality of nature in all things, calm and gentle, is brightly displayed. And this would never have come to be, had fear not punished the foolish impulse of the many toward what is out of place, and by force, through threat, led them to calmness by the wise. For what reason is naturally fitted to persuade the wise to embrace willingly, fear is accustomed to compel the foolish to accept unwillingly.\n\nFor this cause I have learned that the kingdom was permitted to enter into the life of men, and I accept the account as true, and as a teacher of the cause. But if some other account is also established as the cause according to the divine Scripture, I consider this to be graspable only by those who are pure in mind. Nevertheless, not even this is wholly discordant with the aim of the divine Scripture. And that","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"γάρ παραιτησαμένοις ἀνθρώποις τήν τοῦ Θεοῦ βασιλείαν, συγχωροῦντα τόν Θεόν ἀφηγεῖται, κἄν ὑφ᾿ ἑαυτῶν βασιλεύεσθαι· ἵνα μή τό ἄτακτον τῆς ἀναρχίας πολυαρχίαν ἐργάσηται καί στάσιν φθοροποιόν ἐντεῦθεν τῷ παντί γένει τῶν ἀνθρώπων ἐνεργάσηται, μηδενός τήν αὐτῶν ἐπιμέλειαν κατά θείαν ψῆφον πεπιστευομένου· καί λόγῳ μέν τάσσοντος τούς διά λόγου παιδαγωγουμένους πρός ἡμερότητα· δυναστείας δέ φόβῳ κολάζοντος, τούς τήν πονηρίαν τεκταίνοντας· καί τό ἔμφυτον τῆς γνώσεως ἀγαθόν γνωμικῶς τοῖς παρά φύσιν τρόποις ἐφ’ ἑαυτῶν διαφθείροντας.\n\nὍστις οὖν βασιλέων, τοῦτον οὕτω φυλάξαι τόν νόμον τῆς βασιλείας ἐσπούδασε, Θεοῦ δεύτερος ἐπί γῆς ἀληθῶς ἀναπέφανται, ὡς θείας βουλῆς πιστότατος γενόμενος ὑπουργός, καί τό βασιλεύεσθαι ὑπό Θεοῦ, βασιλεύειν ἀνθρώπων δικαίως λαχών. Ὅστις δέ τοῦτον παρωσάμενος τόν θεσμόν, ἑαυτῷ βασιλεύειν πάντως διέγνω, καί οὐ Θεῷ, τἀναντία τούτοις εἰκότως ἐργάσηται· τυραννικῶς μέν ἑαυτοῦ τούς ἀγαθούς ἐκτινάσσων, καί πάσης πόῤῥω τιθέμενος βουλῆς καί δυναστείας· νεωτερικῶς δέ τούς πονηρούς ἐπισπώμενος, καί πάσης αὐτούς κυρίους τῆς αὑτοῦ καθιστῶν ἐξουσίας· ὅπερ ἐστί τῶν κρατούντων τε καί κρατουμένων ἔσχατον ἀπωλείας βάραθρον. Ἡμῖν δέ δοίη Θεός ἑκουσίως ὑπ᾿ αὐτοῦ βασιλεύεσθαι, διά τῆς ἐκπληρώσεως τῶν ζωοποιῶν αὐτοῦ ἐντολῶν· καί τούς κατ᾿ αὐτόν ἐπί γῆς βασιλεύοντας, ἀξίως τιμᾷν, ὡς φύλακας τῶν αὐτοῦ θείων διαταγμάτων.","english":"For he recounts that God, in his forbearance, permitted men who had rejected the kingdom of God to be ruled even by themselves, so that the disorder of anarchy might not produce a multiplicity of rulers and from this bring about destructive faction among the whole human race, since no one was entrusted with their care by divine decree; and that by reason he orders those who are trained by reason toward gentleness, and by the fear of power he punishes those who contrive wickedness, and those who by their own choice corrupt the innate good of knowledge through ways contrary to nature.\n\nWhoever, then, among kings has earnestly guarded this law of kingship has truly appeared as a second God on earth, having become the most faithful servant of the divine counsel, and having justly received the lot of being ruled by God and ruling men. But whoever has thrust aside this ordinance and has altogether resolved to rule for himself and not for God will reasonably do the opposite of these things: tyrannically shaking off from himself the good and putting far from him all counsel and authority, and seditiously drawing the wicked to himself and making them masters of all his own power—which is the last abyss of perdition for both rulers and ruled. But may God grant us to be willingly ruled by him through the fulfillment of his life-giving commandments, and worthily to honor those who rule on earth according to him, as guardians of his divine ordinances.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"ΕΠΙΣΤΟΛΗ ΙΑ’.... ΠΕΡΙ ΑΣΚΗΤΡΙΑΣ ΕΞΕΛΘΟΥΣΗΣ ΤΗΣ ΜΟΝΗΣ... ΙΑ´. Τοῦ αὐτοῦ πρός ἡγουμένην, περί ἀσκητρίας ἐξελθούσης τῆς μονῆς, καί μετανοησάσης.\n\nΟἱ τῆς ἀληθείας κήρυκες, καί τῆς θείας χάριτος γενόμενοι λειτουργοί, ὅσοι ἐξ ἀρχῆς μέχρις ἡμῶν κατά τούς ἑαυτῶν καιρούς ἕκαστος τό σωτήριον ἡμῖν τοῦ Θεοῦ διεσάφησαν θέλημα, φασί, μηδέ οὕτω Θεῷ εἶναι φίλον τε καί ἐράσμιον, ὡς ἡ ἐκ μετανοίας ἀληθοῦς ἐπ᾿ αὐτόν τῶν ἀνθρώπων ἐπιστροφή. Ὅπερ μάλιστα τῶν ἄλλων θειότερον ὑπάρχον δεῖξαι βουλόμενος ὁ θεαρχικός τοῦ Θεοῦ καί Πατρός Λόγος· μᾶλλον δέ καί πρῶτον καί μόνον τῆς ἀπείρου ἀγαθότητος γνώρισμα, κατά τινα ἄῤῥητον συγκαταβάσεως τρόπον, διά σαρκός ἡμῖν ὁμιλῆσαι ἠξίωσεν, ἐκεῖνα καί δράσας καί παθών καί εἰπών, δι᾿ ὧν ἔδει ἡμᾶς, ἐχθρούς ὄντας καί πολεμίους καταλλαγῆναι τῷ Θεῷ καί Πατρί, καί τῆς μακαρίας ζωῆς ξενωθέντας, πρός αὐτήν πάλιν ἐπαναχθῆναι. Οὐ μόνον γάρ τοῖς θαύμασι τάς νόσους ἡμῶν ἰάσατο, καί διά παθημάτων τάς ἀσθενείας ἀναλαβών, καί διά θανάτου ἀποδούς ὡς ὑπεύθυνος ὁ ἀναμάρτητος τό ἡμέτερον ὄφλημα τῶν πολλῶν καί φοβερῶν ἡμᾶς ἠλευθέρωσεν ἐγκλημάτων· ἀλλά καί πολυτρόπως διδάσκων, ἴσους ἑαυτῷ γενέσθαι κατά τήν φιλάνθρωπον ἕξιν, καί τήν εἰς ἀλλήλους τελείαν ἀγάπην, βουλομένους βεβούληται. Διά τοι τοῦτο, Οὐκ ἦλθον καλέσαι δικαίους, ἐβόα, ἀλλά ἁμαρτωλούς εἰς μετάνοιαν. Καί, Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ᾿ οἱ κακῶς ἔχοντες. Καί, Ζητῆσαι, καί σῶσαι τό ἀπολωλός, ἐληλυθέναι. Καί, Πρός τά πρόβατα, τά ἀπολωλότα οἴκου Ἰσραήλ ἀπεστάλθαι.","english":"Letter 11. About an ascetic woman who left the monastery... 11. By the same, to an abbess, about an ascetic woman who left the monastery and repented.\n\nThose who became heralds of the truth and ministers of divine grace—all who from the beginning until our own time, each in his own day, made clear to us the saving will of God—say that nothing is so dear and beloved to God as the return of men to him through true repentance. Wishing to show this above all else as more divine than the rest—or rather as the first and only mark of his infinite goodness—the God-originating Word of God and the Father, by some ineffable manner of condescension, deigned to converse with us through the flesh, doing and suffering and saying those things by which we, who were enemies and foes, had to be reconciled to God the Father, and having been estranged from the blessed life, be led back to it again. For not only did he heal our diseases by his wonders, and take up our infirmities through his sufferings, and by death pay our debt as one liable though he was without sin, freeing us from our many and fearful charges; but also, teaching in many ways, he willed that those who wish it become equal to himself in their philanthropic disposition and in perfect love toward one another. For this reason he cried out, I came not to call the righteous, but sinners to repentance. And, Those who are strong have no need of a physician, but those who are sick. And, He came to seek and to save the lost. And, He was sent to the lost sheep of the house of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Καί τήν βασιλικήν ἀνασώσασθαι εἰκόνα, ὑπό τήν δυσωδεστάτην τῶν παθῶν κόπρον γεγενημένην παραγεγονέναι, διά τῆς δραχμῆς παραβολικῶς παρῃνίξατο. Καί, Ἀμήν λέγω ὑμῖν ὅτι χαρά γίνεται ἐν οὐρανῷ καί ἐπί γῆς, ἐπί ἑνί ἁμαρτωλῷ μετανοοῦντι. Διά τοῦτο τόν λησταῖς περιπεσόντα, καί γυμνωθέντα πάσης περιβολῆς, καί ταῖς πληγαῖς ἡμιθανῆ γεγενημένον, οἴνῳ καί ἐλαίῳ καί καταδέσμοις ἀνέῤῥωσε· καί ἐπί τό ἴδιον κτῆνος ἀναβιβάσας, τῷ πανδοχεῖ\n\nπαρατίθεται· καί τά πρός ἐπιμέλειαν ἀρκοῦντα δούς, ἐπηγγείλατο καί τά προσδαπανώμενα δώσειν ἐπανερχόμενος. Διά τοῦτο πρός τήν ἐπιστροφήν τοῦ ἀσώτου υἱοῦ τόν πανάγαθον πατέρα ἐπικλιθῆναί φησι, καί ἀσπασάμενον τόν αὐτόν διά τῆς μετανοίας ἀνδραμόντα, τῷ κάλλει τῆς πατρικῆς πάλιν κατακοσμῆσαι δόξης, οὐδοτιοῦν περί τῶν προτέρων μεμψάμενον. Διά τοῦτο τό τῆς θείας ἑκατοντάδος ἀποφοιτῆσαν πρόβατον, ἐπί τά ὄρη καί τούς βουνούς πλανώμενον εὑρών, οὐκ ἐλαύνων, οὐδέ μόχθῳ κατατρίβων πρός τήν μάνδραν ἐπανήγαγε τῶν προβάτων· ἀλλά τῶν ὤμων ἐπιθείς τῶν ἰδίων, πρός τά σύννομα συμπαθῶς διεσώσατο. Διά τοῦτο, Δεῦτε πρός με, πάντες οἱ κοπιῶντες καί πεφορτισμένοι τῇ καρδίᾳ, κἀγώ ἀναπαύσω ὑμᾶς, ἀνέκραγε. Καί, Ἄρατε τόν ζυγόν μου ἐφ᾿ ὑμᾶς· ζυγόν δέ λέγων, τάς ἐντολάς· ἤγουν τόν εὐαγγελικῶς εὐθυνόμενον βίον· φορτίον δέ, τό δοκοῦν εἶναι τῆς μετανοίας ἐπίπονον· Ὁ γάρ ζυγός μου, φησί, χρηστός καί τό φορτίον μου ἐλαφρόν. Καί πάλιν θείαν δικαιοσύνην καί ἀγαθότητα διδάσκων, παρακελεύεται λέγων· Γίνεσθε ἅγιοι· καί γίνεσθε τέλειοι· γίνεσθε ἐλεήμονες·","english":"He hinted figuratively through the parable of the drachma that the royal image was to be recovered, having come to be under the most foul-smelling dung of the passions. And, \"Amen I say to you that joy comes to be in heaven and on earth over one sinner who repents.\" For this reason, the man who fell among robbers and was stripped of every covering and left half-dead by his wounds, he restored with wine and oil and bandages; and having set him on his own beast, he entrusts him to the innkeeper; and having given what was sufficient for his care, he promised also to give whatever was spent in addition when he returned. For this reason he says that the all-good father inclined toward the return of the prodigal son, and having embraced him as he ran back through repentance, he adorned him again with the beauty of the fatherly glory, reproaching him not at all for his former deeds. For this reason, having found the sheep of the divine hundred that had strayed upon the mountains and the hills, he brought it back to the fold of the sheep, not driving it nor wearing it out with toil; but having placed it upon his own shoulders, he compassionately saved it together with the flock. For this reason he cried out, \"Come to me, all you who labor and are burdened in heart, and I will give you rest.\" And, \"Take my yoke upon you\"; calling his commandments a yoke—that is, the life directed rightly according to the Gospel—and a burden, that which seems toilsome in repentance; for \"My yoke,\" he says, \"is kind and my burden is light.\" And again, teaching divine righteousness and goodness, he exhorts, saying: \"Be holy\"; and \"Be perfect\"; and \"Be merciful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"γίνεσθε οἰκτίρμονες, ὡς ὁ Πατήρ ὑμῶν ὁ οὐράνιος. Καί, Ἄφετε, καί ἀφεθήσεται ὑμῖν. Καί, Ὅσα θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ὁμοίως καί ὑμεῖς ποιεῖτε αὐτοῖς. Καί τά τοιαῦτα. Καί ἁπλῶς, ἵνα μή καθ᾿ ἕκαστον λέγων μηκύνω τήν ἐπιστολήν, διά τοῦτο πόρνας δικαιοῖ μετανοούσας, τελώνας τε προσδέχεται ἐπιστρέφοντας, καί τοῦ Εὐαγγελίου καθίστησι κήρυκας. Διά τοῦτο λῃστάς ὁμολογοῦντας, καί τῷ θανάτῳ ὠνουμένους τήν σωτηρίαν, διά τό φόβον συνεπάγεται, καί εἰς τόν παράδεισον ἑαυτῷ συνεισάγει, τῶν μελλόντων ἀγαθῶν πιστούμενος τάς ἐπαγγελίας. Διά τοῦτο διώκτας μαινομένους, σωφρονίζει, διά τόν ζῆλον, καί ἐθνῶν ἀποστόλους ἀνθ᾿ ἑαυτοῦ χειροτονήσας, προβάλλεται· ἵνα ἡμεῖς μάθωμεν φιλανθρωπίαν καί ἡμερότητα· καί μήτε ῥᾳδίως ἑαυτῶν ἀπογινώσκωμεν ἁμαρτάνοντες, καί πρός τούς ἁμαρτάνοντας μή μένωμεν ἀσυμπαθεῖς καί ἀνάλγητοι· Θεόν ἔχοντες τῶν γινομένων παράδειγμα.\n\nἘπειδή οὖν ταῦθ᾿ οὕτως ἐπ᾿ αὐτῆς ἔχειν τῆς ἀληθείας, καί θέλημα Θεοῦ ὑπάρχειν τό πάντας ἀνθρώπους σωθῆναι, καί εἰς ἐπίγνωσιν ἐλθεῖν ἀληθείας, ἐδιδάχθημεν· καί τῆς πρός ἡμᾶς αὐτοῦ θαυμαστῆς διά σαρκός ἐπιδημίας ἀρχήν καί ὑπόθεσιν μόνην τήν ἡμῶν σωτηρίαν εἶναι μεμνήμεθα· θαῤῤῶν αἰτῶ τήν ὑμετέραν ἁγιωσύνην, αὐτά σοι τά ζωοποιά παθήματα τοῦ Θεοῦ καί Σωτῆρος ἡμῶν Χριστοῦ, οἷς ἐλυτρώθημεν τῆς ἐξουσίας τοῦ σκότους, ἀνθ᾿ ἱκετηρίας προβαλλόμενος. Πιστεύω γέ σε γνησίαν οὖσαν μαθῆτιν τοῦ Υἱοῦ τοῦ Θεοῦ, διά πάσης τῆς τοῦ βίου ἀγωγῆς, ζῶντα καί ἔμπρακτον ἐν ἑαυτῇ φέρειν τόν διδάσκαλον, ἅτε δή ἐκ παιδός δι᾿ ὅλου αὐτῷ προσχωρήσασαν·","english":"Be merciful, as your heavenly Father. And, Forgive, and it will be forgiven you. And, Whatever you wish that men should do to you, do likewise also to them. And such things. And simply, so that I may not prolong the letter by speaking of each one, for this reason he justifies prostitutes who repent, receives tax collectors who turn back, and establishes them as heralds of the Gospel. For this reason he brings along with himself robbers who confess, and who purchase salvation by death, because of fear, and brings them with himself into paradise, confirming the promises of the good things to come. For this reason he brings to their senses raging persecutors, because of zeal, and having ordained apostles of the nations in his own place, he sets them forth; so that we may learn love for humanity and gentleness; and may neither easily despair of ourselves when we sin, nor remain unsympathetic and unfeeling toward those who sin; having God as an example of what comes to be.\n\nSince therefore we have been taught that these things are so in the truth itself, and that it is the will of God that all men be saved and come to the knowledge of the truth; and we remember that the beginning and sole basis of his wonderful coming to us in the flesh is our salvation; trusting, I beseech your holiness, setting before you as a supplication the very life-giving sufferings of God and our Savior Christ, by which we were redeemed from the power of darkness. For I believe that you, being a genuine disciple of the Son of God, through the whole conduct of your life, bear the teacher living and active within yourself, inasmuch as from childhood you have wholly attached yourself to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"ἵνα καί δι᾿ ἐμοῦ μεσίτου τοῦ ταπεινοῦ καί ἁμαρτωλοῦ, καί μηδέν ἔχοντος τῆς σῆς ἀρετῆς ἐπάξιον, τιμήσῃς τήν ὑπέρ ὑμῶν αὐτοῦ φιλάνθρωπον κένωσιν, καί προσδέξῃ μετανοοῦσαν, καί τοῖς δάκρυσιν ἐκτακεῖσαν τήνδε τήν ἀδελφήν. Πολλή γάρ ἐστι καί ἄφατος ἡ συντριβή τῆς καρδίας αὐτῆς, καί τοῦ πνεύματος ἡ ταπείνωσις, ἐπί τε τῇ ἁμαρτίᾳ ᾗ πέπραχε, καί τῷ ἀφ᾿ ὑμῶν χωρισμῷ, ὅν πένθοθεν. Μή οὖν ἐξουδενώσῃς, δούλη Θεοῦ εὐλογημένην, καρδίαν συντετριμμένην καί τεταπεινωμένην, ἥν ὁ Θεός οὐκ ἐξουδένωσεν· ἀλλ᾿ οἰκτίρμων καί ἐλεήμων, εὔσπλαχνός τε καί συμπαθής γενομένη, μίμησαι τόν δι᾿ ἡμᾶς ἑκουσίως ὑπέρ φιλανθρωπίας ἀποθανεῖν καταδεξάμενον· καί προσδέξασθαι αὐτήν καί ἀσπάσασθαι ἀξίωσον, καί κυρῶσαι πρός αὐτήν ἀγάπην ἀνάσχου. Καί στήριξον αὐτήν λόγοις καί ἔργοις φιλανθρωπίας καί ἡμερότητος, καί ἅρπασον τῶν χειρῶν τοῦ τυράννου, καί τά γενόμενα αὐτῇ συντρίμματα κατάδησον συμπαθῶς· ἵνα μή πολύ καταβαρηθεῖσα τῇ λύπῃ, τῷ τῆς ἀπογνώσεως ἐμπαρῇ σκόλοπι· καί ἀπαιτηθῶμεν αἷμα ψυχῆς ἐξ ἡμῶν παραφθείσης· ἤ τόγε ἀληθέστερον εἰπεῖν, προδοθείσης τῷ","english":"so that through me also, your humble and sinful intermediary, who has nothing worthy of your virtue, you may honor his loving self-emptying on your behalf, and receive this sister who has repented and melted away in tears. For great and inexpressible is the contrition of her heart and the humbling of her spirit, both over the sin she has committed and over her separation from you, which she mourns. Do not, then, O blessed servant of God, despise a heart that is contrite and humbled, which God has not despised; but becoming merciful and compassionate, tender-hearted and sympathetic, imitate him who for our sake willingly deigned to die out of love for humanity; and deem her worthy to be received and embraced, and endure to confirm love toward her. And strengthen her by words and deeds of loving-kindness and gentleness, and snatch her from the hands of the tyrant, and compassionately bind up the fractures that have come upon her, so that she, weighed down too much by grief, may not fall upon the stake of despair, and we be required to answer for the blood of a soul that has been corrupted—or, to speak more truly, betrayed to the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"ἐχθρῷ τῆς ζωῆς ἡμῶν, πρός τό ἔχειν ὑφήνιον εἰς ὅπερ ἄν καί βούλεται· ἥν ἔδει ζῇν διά τῆς ἡμῶν μακροθυμίας καί ἠπιότητος· καί ἐγκληθῶμεν δικαίως, ὡς τῶν θείων ἀμελήσαντες καί θελημάτων καί παθημάτων. Ὁμοίως γάρ, κἄν εἰ σκληρός ὁ λόγος, ἀλλ’ οὖν ἀληθής, τό ἀγαθόν τοῦ Θεοῦ ἀτιμάζουσι θέλημα, καί τήν ὑπέρ ἡμῶν αὐτοῦ φιλάνθρωπον κένωσιν ἐξουδενοῦσιν, ὅσον τό ἐπ᾿ αὐτοῖς, οἵ τε μετανοεῖν οὐκ ἐθέλοντες, καί τούς μετανοοῦντας μή προσδεχόμενοι· ὅτι ἀλλήλων ὀφείλοντες οἰκειοῦσθαι τάς συμφοράς, διά τήν ὁμοτιμίαν τῆς φύσεως· οὐδ᾿ αὐτήν τήν περί ἡμᾶς τοῦ Θεοῦ ἀγαθότητα αἰδεσθέντες· εἰ μή τι ἀλλο περί τό ὁμόφυλον μιμησάμενοι, διεδείχθημεν.\n\nὩς οὖν γινώσκουσα, δούλη τοῦ Θεοῦ εὐλογημένη, ὅτι ταῖς τῶν ψυχῶν ἡμῶν διαθέσεσιν ἡ θεία δεόντως ἐφαρμόζεται δικαιοσύνη, τοιαύτη ἡμῖν γινομένη, οἵους ἀλλήλοις ἑαυτούς πεποιήμεθα· καί τοιοῦτον ἡμῖν αὐτοῖς τόν Θεόν καθιστῶσα, οἵους φθάσαντες τοῖς ὁμοιοπαθέσιν ἑαυτούς διεθήκαμεν, μή ἀναβάλῃ προσδέξασθαι ὑπτίαις χερσί τήν σήν ἱκέτην καί δούλην· ἀλλ᾿ ἀμελλητί θεομιμήτως διά πάσης σπουδῆς ἐπίθες τοῖς ὤμοις τό πρόβατον, καί πρός τήν ἀσφαλῆ μάνδραν συγκόμισον, καί τοῖς λύκοις ἀνάλωτον πρός τό ἑξῆς διαφύλαξον· ἵνα καί αὐτή τοιούτου τύχοις τοῦ φιλανθρώπου Θεοῦ καί Σωτῆρος Χριστοῦ καί κριτοῦ τῶν ὅλων, κατά τήν αὐτοῦ φοβεράν καί ὑπερένδοξον ἐπιφάνειαν, ἀποδώσοντός σοι ὧν ἔσπειρας τούς αἰωνίους καρπούς. Οὗ καί ἡμεῖς τύχοιμεν ἵλεω τῇ αὐτοῦ χάριτι καί φιλανθρωπίᾳ· εὐχαῖς καί πρεσβείαις τῆς Δεσποίνης ἡμῶν, τῆς πανενδόξου Θεοτόκου, καί πάντων τῶν ἁγίων αὐτοῦ. Ἀμήν.","english":"to the enemy of our life, so as to keep him under subjection to whatever he wishes; whom it was necessary to live through our long-suffering and gentleness; and let us be justly accused, as having neglected both the divine wills and the divine sufferings. For likewise, even if the word is harsh, yet it is true, they dishonor the good will of God, and they nullify, as far as lies in them, his loving self-emptying on our behalf—both those who are unwilling to repent and those who do not receive those who repent; because, owing to one another to make their own misfortunes, for the equality of honor of nature; nor having reverenced even the goodness of God toward us; unless we have imitated something else concerning our own kind, we have been shown forth.\n\nTherefore, as one who knows, blessed servant of God, that the divine justice is fittingly applied to the dispositions of our souls, becoming such to us as we have made ourselves toward one another; and establishing God to us as such as we, having first disposed ourselves toward those of like passions, have made him; do not delay to receive with open hands your suppliant and servant; but without delay, in imitation of God, with all zeal place the sheep upon your shoulders, and gather it to the safe fold, and keep it henceforth inviolate by the wolves; so that she also may obtain such a merciful God and Savior Christ and judge of all, at his fearful and most glorious appearing, who will repay you the eternal fruits of what you have sown. May we also obtain him propitious by his grace and loving-kindness; through the prayers and intercessions of our Lady, the all-glorious Mother of God, and of all his saints. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"ΕΠΙΣΤΟΛΗ ΙΒ’.... ΠΕΡΙ ΤΩΝ ΟΡΘΩΝ ΤΗΣ ΕΚΚΛΗΣΙΑΣ ΤΟΥ ΘΕΟΥ ΔΟΓΜΑΤΩΝ...\n\nΙΒ´. Τοῦ αὐτοῦ, πρός Ἰωάννην κουβικουλάριον, Περί τῶν ὀρθῶν τῆς Ἐκκλησίας τοῦ Θεοῦ δογμάτων· καί κατά Σευήρου τοῦ αἱρετικοῦ. Καλῶς ἔχειν λογισάμενος, μηδέν ὑμῖν τῶν εἰς ἐμέ ἐρχομένων περί ὑμῶν αὐτῶν, θεοφύλακτοι, ἀναγγεῖλαι ὑποστείλασθαι· τοῦτο γάρ κελεύει ὁ ἡμέτερος τῆς ἀληθοῦς ἀγάπης νόμος καί νομοθέτης καί αὐτοαγάπη Χριστός· δι᾿ ἑαυτῶν ἀλλήλους ἡμᾶς οἰκειοῦσθαι διδάσκων· τό παρόν τῆς ἐπιστολῆς γράμμα πεποίημαι· δηλῶν, ὡς κατά τόν Νοέμβριον μῆνα τῆς ἐνεστώσης πεντεκαιδεκάτης ἐπινεμήσεως, κατέλαβε τά ἐνταῦθα Θεόδωρός τις τοὔνομα καγκελλάριος· εὐγενής ὄντως, καί τρόπων ἐλευθερίας οὐκ ἀμοιρῶν, ὡς ἐμέ γε ἐκ τῶν ὁρωμένων στοχάσασθαι δυνατόν, γράμμα ἐπιφερόμενος παρά τῆς κοινῆς ἡμῶν δεσποίνης τῆς θεοφυλάκτου Πατρικίας, ὡς ἔλεγε κεχαραγμένον, πρός τόν εὐλογημένον δοῦλον τοῦ Θεοῦ, τόν ἐνταῦθα πανεύφημον ἔπαρχον· χάριν τοῦ ἀπολυθῆναι τάς οἰκούσας ἐνταῦθα μοναζούσας· τῆς τε μονῆς τῆς ἀμμᾶς Ἰωαννίας, τῆς ἀπό Ἀλεξανδρείας, καί τῆς ἐπιλεγόμενης μονῆς τῶν Σακερδῶτος, τῆς Σευήρου οὔσας αἱρέσεως· τοῦ τοσαύτῃ χρησαμένου κατά τῆς ἀληθείας μανίᾳ τε ψεύδους καί περιουσίᾳ, ὡς καί μέχρι τῆς σήμερον τῇ ἁγίᾳ τοῦ Θεοῦ Ἐκκλησίᾳ διοχλῆσαι ἀρκεῖν. Οὐδενί δέ ἄλλῳ ἀπ᾿ οὐδενός ἑτέρου τό σύνολον τῶν ὑπουργεῖν ἐκεῖσε ἀποταγέντων τῇ θεοφυλάκτ·ω Πατρικίᾳ ἀρχόντων, οὐδ᾿ ἕως συλλαβῆς ψιλῆς διεκόμισεν. Ὅθεν κἀγώ σύν πολλοῖς ἄλλοις ἐθαύμασα, τίς, ἐν ἐμαυτῶ διαπορῶν, ὁ λόγος καθ᾿ ὅν οὐδέν μοι δι᾿ αὐτοῦ ἠξίωσε δηλῶσαι ὁ θεοφύλακτός μου δεσπότης·","english":"LETTER 12.... ON THE CORRECT DOGMAS OF THE CHURCH OF GOD...\n\n12. By the same, to John the cubicularius, On the correct dogmas of the Church of God; and against Severus the heretic. Having reckoned it good, O God-guarded ones, to shrink from reporting to you nothing of what comes to me concerning you yourselves—for this our law and lawgiver of true love, Christ, who is love itself, commands, teaching us to make one another our own through ourselves—I have made the present letter, declaring that in the month of November of the present fifteenth indiction, a certain Theodore by name, a cancellarius, arrived here: truly well-born, and not devoid of freedom of manners, as far as I at least can conjecture from what is seen, carrying a letter from our common mistress, the God-guarded Patrikia, as he said, inscribed to the blessed servant of God, the all-praiseworthy eparch here, for the sake of releasing the nuns dwelling here, both of the convent of Amma Ioannia, who is from Alexandria, and of the convent called of the Sakerdos, who belong to the heresy of Severus—who employed such great madness and abundance of falsehood against the truth as even to this day to suffice for troubling the holy Church of God. But to no one else, from no other of the rulers appointed there to serve the God-guarded Patrikia, did he convey anything at all, not even to a bare syllable. Whence I too, with many others, marveled, questioning within myself, what the reason is according to which my God-guarded master deigned to make nothing known to me through him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"καί πολύν, ὡς εἰκός, ὅπερ φιλεῖ συμβαίνειν ἐν τοῖς τοιούτοις, ὡς ἴστε, δέσποτα, τοῖς πιστοῖς λαοῖς γογγυσμόν ἐποίησε τό τοιοῦτον γράμμα· καί τό περί τήν δέσποιναν τήν πανεύφημον Πατρικίαν παρά τῇ καθολικῇ τοῦ Θεοῦ Ἐκκλησίᾳ σέβας μικροῦ ἐμείωσε· καί πάντας τούς\n\nταύτην οἰκοῦντας τήν Ἄφρων χώραν, προλήψεσι χρησταῖς περί αὐτῆς ἤδη προκατειλημμένους διέσεισεν, εἰ μή πρεπούσῃ τῇ αὐτοῦ συνέσει μεθόδῳ χρησάμενος ὁ λεχθείς πανεύφημος ἔπαρχος, ψευδές εἶναι τό γράμμα καί νόθον πανταχοῦ διεφήμισε· καί ἀγανακτεῖν κατά τοῦ καγκελλαρίου προσεποιήσατο, καί τοῖς ἀνασυρεῖσι τῶν αἱρετικῶν προφάσει τοῦ τοιούτου γράμματος, τῶν τε ἀπό Ἀλεξανδρείας καί Συρίας δεόντως ἐχρήσατο· τούς μέν φυλακαῖς, τούς δέ καί πληγαῖς παιδεύσας, μή ὑβρίζειν λέγων τάς προλήψεις τῆς δεσποίνης ἡμῶν Πατρικίας. Ἰσχυρίζοντο γάρ ἀναιδῶς, ἐρειδόμενοι, ὡς εἴπον, τῷ γράμματι χαίρειν αὐτήν τοῖς αὐτῶν δόγμασι· καί πᾶσι λέγειν οὐ παρῃτοῦντο ψευδόμενοι, ὧν Θωμᾶς ὁ λεγόμενος αὐτῶν ἐπίσκοπος, τῶν ἐπ᾿ ἀδείας πρός αὐτήν παραγινομένων, καί μεγάλως παρ᾿ αὐτῆς τιμωμένων εἷς ὤν τυγχάνει· ὅπερ πάντων μάλιστα τούς πάντας ἐτάραξέ τε καί ἐσκανδάλισεν. Ὥστε κἀμέ ἐξ ἀνάγκης τότε κληθέντα ἀπελθεῖν, ἐλέγξαι τε τούς τοῦτο εἰπεῖν τολμήσαντας κατά πρόσωπον, καί τούς ἀκούσαντας πεῖσαι, ὡς οὐδαμῶς χάριτι τοῦ Σωτῆρος Χριστοῦ ἤ αὐτήν, ἤ ὁ ἐν ἁγίοις γενόμενος σύμβιος καθοτιοῦν αἱρετικοῖς προσπεπόνθασιν.","english":"And, as is likely, as is accustomed to happen in such matters, as you know, master, this letter caused great murmuring among the faithful peoples; and it nearly diminished the reverence toward the all-praiseworthy Patrikia, the mistress, in the catholic Church of God; and it shook all those who dwell in this land of Africa, who had already been preoccupied with good preconceptions about her, unless the said all-praiseworthy prefect, using a method befitting his intelligence, had everywhere spread the report that the letter was false and spurious; and he pretended to be indignant against the chancellor, and he duly dealt with those of the heretics who were stirred up on the pretext of such a letter, both from Alexandria and from Syria, punishing some with imprisonment and others with blows, saying, \"Do not insult the preconceptions of our mistress Patrikia.\" For they were shamelessly insisting, leaning—as I said—on the letter, that she rejoiced in their doctrines; and they did not refrain from lyingly telling everyone that Thomas, so-called their bishop, was one of those who came to her with freedom and were greatly honored by her; which, more than anything, disturbed and scandalized everyone. So that I too, being then summoned of necessity, went, and rebuked face to face those who dared to say this, and persuaded those who heard that in no way, by the grace of the Savior Christ, had either she or the one who became her consort in the saints inclined at all toward the heretics.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Ὁμοίως δέ καί ἄλλοι πολλοί τῶν ἐνταῦθα ἐπιξενουμένων εὐλαβεστάτων μοναχῶν, καί μάλιστα οἱ εὐλογημένοι δοῦλοι τοῦ Θεοῦ καί Πατέρες ἡμῶν, οἱ ἐπίκλην Εὐκρατάδης τά αὐτά λέγοντες, τούς πολλούς ἐποίουν τῆς τοιαύτης ψευδοῦς ὑπονοίας ἐκτός. Καί ἁπλῶς εἰπεῖν, διά παντός τρόπου ἐλήλυθεν ὁ εἰρημένος πανεύφημος ἀνήρ, παντός μώμου καθαράν αὐτήν ἀποδεῖξαι, καί πιστήν τῷ Θεῷ, καί τιμίαν οὖσαν φανερῶσαι τοῖς πᾶσι προθέμενος.\n\nἘγώ δέ οὔπω τῆς ἐπί τοῦτο ἀμφιβολίας ἐλεύθερος γέγονα, ὁ μάλιστα τά ὑμέτερα οἰκειούμενος, ὁ μικρός καί οὐδενός ἄξιος, τῶν μεγάλων καί τῆς θείας ἠξιωμένων χάριτος· ἀσχάλλων ἔτι περί τούτου, και οὐκ ἔχων τί κρίνας ψηφίζομαι. Τήν τε γάρ κοινήν ἡμῶν δέσποιναν τήν πανεύφημον Πατρικίαν ἐπί τῆς ἀῤῥαγοῦς τῆς πίστεως πέτρας βεβηκυΐαν ἐκ προγόνων εἰδώς καί μηδέν ἄλλο σχεδόν ἀναπνεῖν δεδιδαγμένην, ἤ τήν ὀρθήν εἰς Θεόν πίστιν, τήν κατά τήν τοῦ Θεοῦ καθολικήν Ἐκκλησίαν κηρυττομένην, πιστεύειν οὐκ ἔχω αὐτῆς ὑπάρχειν τό γράμμα. Καί πάλιν ὁρῶν ὅρκοις φρικτοῖς πιστούμενον καγκελλάριον, καί ἐπί τούτῳ καί μόνον παρ᾿ αὐτῆς πεπέμφθαι ἐνταῦθα διαβεβαιούμενον, φοβερόν ἡγοῦμαι τό μή πιστεύειν· καί μέσος εἰμί δύο λογισμῶν ἑστώς μεθόριος, οὐκ ἔχων τόν νικῶντα εὑρεῖν, καί πρός ἑαυτόν τῆς ψυχῆς ἐπισπᾶσθαι δυνάμενον τήν συγκατάθεσιν. Πλήν, δέσποτά μου εὐλογημένε, ἵνα τἀληθές εἴπω, καί πᾶν ὅ κρίνειν δεδύνημαι ἐξαγορεύσω· καί δέξασθέ με ἐκ πολλοῦ πόνου ψυχῆς διά τήν πρός ὑμᾶς ἀγάπην τολμηρῶς παῤῥησιαζόμενον·","english":"Likewise also many other most devout monks sojourning here, and especially the blessed servants of God and our fathers, those surnamed Eukratades, saying the same things, caused the many to be outside such false suspicion. And to speak simply, in every way the aforementioned all-praiseworthy man has come, intending to demonstrate her to be pure of every blemish and to reveal to all that she is faithful to God and honorable.\n\nBut I have not yet become free from doubt on this matter, I who most of all make your affairs my own, the small and worthy of nothing, who have been deemed worthy of great things and of divine grace; still grieving about this, and not having what I should judge and vote. For knowing that our common mistress, the all-praiseworthy Patrikia, has stood upon the unbreakable rock of the faith from her ancestors and has been taught to breathe almost nothing else than the right faith in God, which is proclaimed according to the catholic Church of God, I cannot believe that the letter is hers. And again, seeing the chancellor confirmed by fearful oaths, and assuring that for this very reason and for this alone he was sent here by her, I consider it a fearful thing not to believe; and I stand in the middle, a boundary between two thoughts, not able to find the one that conquers and can draw the soul's assent to itself. Nevertheless, my blessed master, that I may speak the truth, I will also declare everything that I have been able to judge; and receive me, who from much labor of soul boldly speak freely because of my love for you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"εἰ τῷ ὄντι βουλήσει καί γνώμῃ τῶν θεοφυλάκτων ὑμῶν, τό ὑπέρ τῶν εἰρημένων αἱρετικῶν γυναικῶν γράμμα παρ᾿ αὐτῆς γεγένηται· ὅπερ θαυμάζω, οὐκ ἀποδέχομαι· οὐκ ἔξω βάρους εἶναι ὑμᾶς τεκμαιρόμενος. Ἀκούω γάρ τῆς θείας διδασκούσης Γραφῆς, ὡς Ἰωσάφατ ὁ εὐσεβής ἐκεῖνος καί πιστός τῆς Ἰουδαίας γενόμενος βασιλεύς, τῷ Ἀχαάβ βασιλεῖ τοῦ Ἰσραήλ, πολλοῖς ῥεπυπωμένῳ εἰδωλολατρείας μολυσμοῖς, κατά τῆς Συρίας ποτέ κινήσαντι πόλεμον συμμαχήσας, ἠγανακτήθη τε καί ἐνεγκλήθη ὑπό τοῦ Θεοῦ, πρός αὐτόν οὕτω διά τοῦ προφήτου φήσαντος· Εἰ ἀνθρώπω μισουμένῳ μοι, καί ἐχθραίνοντι Κυρίῳ τῷ Θεῷ σύ βοηθεῖς; Εἰ δέ ἄλλοις ἴσως ὑποθεμένοις τοῦτο πεισθεῖσα πεποίηκεν, οὐδ᾿ οὕτως τῷ γενομένῳ προστίθεμαι, τόνῬοβοάμ ἐκεῖνον τόν τοῦ μεγάλου Σολομῶντος υἱόν ἐνθυμούμενος, τόν διά τοῦ προκρῖναι τῆς τῶν πρεσβευτέρων βουλῆς τήν τῶν νεωτέρων, τό πλεῖστον τῆς ἑαυτοῦ βασιλείας ὑποτεμόμενον· ἅμα δέ καί κανονικοῖς πράγμασι ἐγχειρεῖν οἷς μή θέμις ἀπώμοτον γινώσκων, καί μάλιστα γυναιξίν, αἷς τό σιωπᾷν ἀναπνοῆς προσφορώτερον ὁ θεῖος ἀπεφήνατο λόγος.","english":"If in truth it was by the will and judgment of your God-guarded selves that the letter concerning the aforementioned heretical women was issued by her—which I marvel at—I do not accept it, inferring that you are not outside blame. For I hear the divine Scripture teaching that Jehoshaphat, that pious and faithful king of Judah, when he allied himself with Ahab king of Israel, who was defiled with many pollutions of idolatry, when he once stirred up war against Syria, was angered and reproached by God, who spoke to him thus through the prophet: \"Do you help a man hated by me, and one who is hostile to the Lord God?\" But if perhaps she was persuaded by others who suggested this and did it, not even so do I assent to what was done, recalling that Rehoboam, the son of the great Solomon, who by choosing the counsel of the younger men over that of the elders cut off the greater part of his own kingdom; and at the same time, knowing it is forbidden to undertake canonical matters that are not lawful, and especially for women, to whom the divine word declared that silence is more fitting than breathing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Οὐ δεῖ οὖν αἱρετικοῖς καθ᾿ οἷόν δήποτε τρόπον, ὡς αἱρετικοῖς, βοηθεῖν, εἰ καί πᾶσι πάντα μετελθεῖν ἀδεῶς ἐπετέτραπτο· διά τε τάς εἰρημένας αἰτίας, ἵνα μή τῷ Θεῷ προσκρούοντες λάθωμεν· καί μή καλόν εἶναι διδόναι αὐτοῖς ἄδειαν ἐμπομπεύειν τῷ οἰκείῳ ψεύδει, καί ἀνασείεσθαι κατά τῆς εὐσεβείας· ἵνα μή δι᾿ ἡμῶν ἐμφανισθέντες, ὄφεως δίκην, τῶν ἀφελεστέρων τινάς ἀπάτης δήγματι δυνηθῶσι τῆς κατά τήν πίστιν ἀσφαλοῦς βάσεως κατασεῖσαι· καί εὑρεθῶμεν καί ἡμεῖς, ὡς οὐ θέλομεν, τῆς ὑπέρ τούτου ἐπηρτημένης αὐτοῖς συμμετέχοντες δίκης. Οὕτω γάρ καταρχάς τῇ συνήθει χρησάμενος καί περί αὐτάς συμπαθείᾳ ὁ πανεύφημος ἔπαρχος, ὡς καί πολλοῦ χρυσίου ἄξιον οἶνον αὐταῖς δωρήσασθαι πρός καταμονήν μετά τῆς λοιπῆς τῶν χρειῶν δαψιλοῦς ἐπιδόσεως· ὥς ηὗρε τῇ οἰήσει τῆς ὑπερηφανίας τυφωθείσας αὐτάς, ἀπετράπη. Εὐθύς γάρ, ὥσπερ ἐξ ἐπιτάγματος, τοῦ συνάγειν ἤρξαντο, καί ὑποσείρειν πιστῶν θυγατέρας· κρύπτειν τε καί ἀρνεῖσθαι τούς γονέας, ἐφ᾿ ἱκανόν αὐτάς ἐπιζητοῦντας χρόνον· καί ἱλασμούς, καί παραβαπτίσματα ποιεῖν τολμᾷν· καί διά πολλῆς πολλάκις ἐλθών πρός αὐτάς παρακλήσεως ταῦτα μαθών, καί τῶν μέν τοιούτων παύσασθαι πραγμάτων, ἑνωθῆναι δέ τῇ ἁγίᾳ τοῦ Θεοῦ Ἐκκλησίᾳ ἐπί πολύ παραινέσας, καί μηδέν ἀνύσας·","english":"It is not right, therefore, to assist heretics in any way whatsoever, as heretics, even if it had been permitted to all to pursue all things without fear; both for the reasons already stated, lest we unwittingly offend God, and because it is not good to give them license to parade their own falsehood and to stir up trouble against piety; lest, having been made manifest through us, like a serpent they be able to shake some of the simpler folk from the secure foundation of the faith by the bite of deceit, and we too be found, unwillingly, sharing in the judgment hanging over them on this account. For thus at the beginning the all-praiseworthy prefect, having exercised his customary sympathy toward them—so much so that he even bestowed on them wine worth much gold for their sustenance, along with the rest of a generous supply of necessities—when he found that they had been blinded by the conceit of pride, he was turned away from it. For immediately, as if by command, they began to gather and to subvert daughters of the faithful, and to hide and to deny their parents, who sought them for a considerable time; and they dared to perform purifications and rebaptisms; and having come to them often with much entreaty and learned these things, and having exhorted them at length to cease from such practices and to be united to the holy Church of God, and having accomplished nothing—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"τέλος, ὡς μέγα εἶδε καί ἄσχετον ἤδη γινόμενον τό κακόν, καί τούς δήμους τῶν πιστῶν ὑπολαλοῦντας τά γινόμενα, φοβηθείς μή τι εἰς αὐτάς ἄτακτον προέλθοι, θυμῷ ζέσαντος ἐπ᾿ αὐταῖς τοῦ πιστοῦ πλήθους τῶνῬωμαίων, μηδ᾿ αὐτῆς ψιλῆς ὀνομασίας τῶν αἱρετικῶν ἀνεχομένου, βουλῆς καί γνώμης περί τούτου γενέσθαι βασιλικῆς πρέπον καί ἔννομον ἡγησάμενος, πάντα δι᾿ ἀναφορᾶς, ἅμα τῷ ἁγιωτάτῳ ἀρχιεπισκόπῳ, καί τοῖς ἐνδοξοτάτοις τῶν ἐνταῦθα λογάσι, τῷ εὐσεβεστάτῳ ἡμῶν βασιλεῖ, καί τοῖς ἁγιωτάτοις πατριάρχαις τῷ τεῬώμης καί τῷ Κωσταντινουπόλεως ἀνήγαγε. Καί δή γαληνόν τοῦ πιστοτάτου ἡμῶν βασιλέως, καί ἱερόν τῶν μακαριωτάτων πατριαρχῶν δεξάμενος γράμμα, παρακελευόμενον πάντας μέν αἱρετικούς τῆς χώρας ἐλαύνεσθαι, τούς τῇ ἰδίᾳ κακοδοξίᾳ ἐμμένοντας· τάς δέ εἰρημένας γυναῖκας βουλομένας μέν τῇ ἁγίᾳ καί ἀχράντῳ καί ζωοποιῷ τῆς καθολικῆς Ἐκκλησίας προσελθεῖν, ἔχειν τά ἴδια κοινόβια ἀπαρεγχείρητα· ἀνανευούσας δέ τῇ τε ἀληθείᾳ, καί τῷ βασιλικῷ εἴκειν μή πειθομένας θεσπίσματι, διηνεκῶς ἐν τοῖς τῶν ὀρθοδόξων ἀσκητηρίοις κατά μίαν διῃρῆσθαι, καί τά πράγματα αὐτῶν κατά τόν νόμον, οἷς μάλιστα θαῤῥοῦσαι τούς αὐτάς πλανῶντας δαψιλῶς παρέτρεφον, τῷ δημοσίῳ προσχωρηθῆναι ταμείῳ· ἐποίησε πάντα σπουδαίως καθώς ἐκελεύσθη. Πάντας μέν χάριτι Χριστοῦ πείσας τούς ἀπό Συρίας αἱρετικούς, Αἰγύπτου τε καί Ἀλεξανδρείας καί Λιβύης, προσελθεῖν τῇ ἁγίᾳ τοῦ Θεοῦ Ἐκκλησίᾳ·","english":"Finally, when he saw that the evil had become great and already unchecked, and that the congregations of the faithful were murmuring about what was happening, he feared lest something disorderly should proceed against them—since the faithful multitude of the Romans had boiled with rage against them and would not endure even the bare mention of the heretics' name—and he considered it fitting and lawful that a royal counsel and decision be made concerning this matter. And so he referred everything by report, together with the most holy archbishop and the most glorious leading men here, to our most pious emperor and to the most holy patriarchs, both of Rome and of Constantinople. And indeed, having received a calm and sacred letter from our most faithful emperor and from the most blessed patriarchs, commanding that all heretics be driven from the country—those persisting in their own false opinion—but that the said women, if they wished to come to the holy, immaculate, and life-giving Church of the catholic Church, should keep their own communities unmolested; but those who refused the truth and would not obey the royal decree, should be separated one by one perpetually in the monasteries of the orthodox, and their property, according to the law—especially those things in which they trusted and abundantly supported those who led them astray—should pass to the public treasury; he did all things earnestly as he was commanded. By the grace of Christ he persuaded all the heretics from Syria, Egypt, Alexandria, and Libya to come to the holy Church of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"τῶν δέ εἰρημένων γυναικῶν, τάς μέν ἀπό τῆς μονῆς τῶν Σακερδῶτος, ἀφρόνως πρός τήν κέλευσιν τοῦ εὐσεβοῦς δεσπότου διά τήν σύντροφον ὑπερηφανίαν ἐνεχθείσας, διανείμας εἰς τά εὐαγῆ τῶν ὀρθοδόξων ἀσκητήρια, πληρώσεως ἕνεκεν τῶν εὐσεβῶς κεκελευσμένων, καί τάς μέν παρακλήσει, τάς δέ καί ὑποπτώσει, καί πάντα πάσαις διά τόν Θεόν γενόμενος· ὀψέ ποτε τό δέον μεταμαθούσας, ἑνωθῆναι τῇ τοῦ Θεοῦ καθολικῇ Ἐκκλησίᾳ πείσας, σύν ἄλλοις πολλοῖς κοινοβίοις· τάς δέ τῆς ἀμμᾶς Ἰωαννίας, ἐμφρόνως μάλα γε εἰκότως, διά τήν προλάμπουσαν τῶν ἐκκλησιαστικῶν δογμάτων ἀλήθειαν, μετά πάσης χαρᾶς προσελθούσας, ἀποκατέστησεν πᾶσί τε καί πάσαις τά ἴδια μοναστήρια· μισθόν ἐπάξιον τῆς αὐτοῦ περί τά θεῖα μεγαλοφυΐας εὑράμενος, τό καί ἀποστολικοῖς κοσμηθῆναι χαρίσμασι, καί στόμα Κυρίου γνήσιον χρηματίσαι, κατά τό φάσκον θεῖον λόγιον, Ἐάν ἐξαγάγῃς τίμιον ἐξ ἀναξίου, ὡς στόμα μου ἔσῃ. Μᾶλλον δέ τῆς μενούσης αὐτόν θείας ἀμοιβῆς προοίμιον, καί τῆς σύν Χριστῷ δόξης ἀῤῤαβῶνα πιστότατον, τοῦτο τό μέγα καί θαυμαστόν ἔργον κομισάμενος.","english":"Of the aforementioned women, those from the monastery of the Sacerdos, who had been carried away foolishly at the command of the pious master because of their ingrained arrogance, he distributed among the holy houses of the orthodox, for the fulfillment of what had been piously commanded, some by persuasion and others by submission, and becoming all things to all for God's sake; and when at last they had learned what was needful, he persuaded them to be united to the catholic Church of God, together with many other cenobia. But those of the amma Ioannia, who had come with all joy, very sensibly and quite reasonably, because of the truth of the ecclesiastical doctrines that shone forth beforehand, he restored to their own monasteries, to all men and women alike; having found a reward worthy of his magnanimity in divine things—namely, to be adorned with apostolic graces and to be reckoned a genuine mouth of the Lord, according to the divine saying that declares, If you bring forth the precious from the worthless, you shall be as my mouth. Or rather, receiving this great and wonderful work as a prelude of the divine recompense that awaits him and a most faithful pledge of the glory with Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Οὐ θέλων δέ τούς αἱρετικούς θλίβεσθαι, οὐδέ χαίρων τῇ κακώσει αὐτῶν, γράφω ταῦτα, μή γένοιτο, ἀλλά τῇ ἐπιστροφῇ μᾶλλον χαίρων καί συναγαλλόμενος. Τί γάρ τοῖς πιστοῖς τερπνότερον, τοῦ θεᾶσθαι τά τέκνα τοῦ Θεοῦ τά διεσκορπισμένα, συναγόμενα εἰς ἕν. Οὔτε ὑμῖν τοῦ φιλανθρώπου τό ἀπηνές παραινῶν προτιθέναι· μή οὕτω μανείην· ἀλλά μετά προσεχείας καί δοκιμασίας ποιεῖν τε καί ἐνεργεῖν τά καλά εἰς πάντας ἀνθρώπους, καί πᾶσι πάντα γινομένους, καθώς ἕκαστος ἐπιδεῖται ὑμῶν, παρακαλῶν· πρός μόνον τό καθοτιοῦν αἱρετικοῖς συνάρασθαι εἰς σύστασιν τῆς φρενοβλαβοῦς αὐτῶν δόξης, σκληρούς παντελῶς εἶναι ὑμᾶς καί ἀμειλίκτους βούλομαί τε καί εὔχομαι. Μισανθρωπίαν γάρ ὁρίζομαι ἔγωγε, καί ἀγάπης θείας χωρισμόν, τό τῇ πλάνῃ πειρᾶσθαι διδόναι ἰσχύν εἰς περισσοτέραν τῶν αὐτῇ προκατειλημμένων φθοράν.\n\nΕΚΘΕΣΙΣ ΟΡΘΗΣ ΟΜΟΛΟΓΙΑΣ Ἔκθεσις ὀρθῆς ὁμολογίας.\n\nΠρό δέ πάντων καί ἐπί πᾶσι, νήφειν τε καί ἀγρυπνεῖν καί παρατηρεῖσθαι τῶν κλεπτῶν τάς ἐφόδους, ἵνα μή συληθέντες ὑπ᾿ αὐτῶν λάθωμεν· φυλάξομεν δέ μᾶλλον τό μέγα καί πρῶτον τῆς σωτηρίας ἡμῶν φάρμακον· τήν καλήν λέγω τῆς πίστεως κληρονομίαν ὁμολογοῦντος ψυχῇ τε καί στόματι μετά παῤῥησίας, ὡς οἱ Πατέρες ἡμᾶς ἐδίδαξαν.","english":"It is not because I wish heretics to be afflicted, nor because I rejoice in their maltreatment, that I write these things—may it not be so—but rather because I rejoice and exult together in their conversion. For what is more delightful to the faithful than to behold the children of God who were scattered being gathered into one? Nor do I counsel you to prefer the harshness of the lover of mankind to his gentleness—may I never be so mad—but rather, with carefulness and testing, to do and to work what is good toward all men, and to become all things to all, as each one of you has need, I exhort; but as for lending any manner of assistance to heretics toward the establishment of their insane opinion, I both desire and pray that you be altogether hard and implacable. For I for my part define misanthropy, and separation from divine love, as the attempt to give strength to error for the greater destruction of those already taken captive by it.\n\nEXPOSITION OF THE RIGHT CONFESSION. An exposition of the right confession.\n\nBut before all things and above all things, [I exhort you] to be sober and watchful and to keep guard against the approaches of thieves, lest, being despoiled by them, we fail to notice it; and rather let us guard the great and first medicine of our salvation—I mean the good inheritance of the faith—confessing it with soul and mouth with boldness, as our Fathers taught us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Οἵτινες τοῖς ἐξ ἀρχῆς αὐτόπταις καί ὑπηρέταις γενομένοις τοῦ Λόγου ἑπόμενοι, τόν ἕνα τῆς ἁγίας καί ὁμοουσίου, ἀχράντου τε καί μακαρίας Τριάδος τόν Υἱόν τοῦ Θεοῦ Θεόν Λόγον τό ἀπαύγασμα τῆς δόξης καί χαρακτῆρα τῆς πατρικῆς ὑποστάσεως, τόν πάσης ὁρατῆς τε καί ἀοράτου κτίσεως δημιουργόν, τόν ἄπειρον, τόν ἀόριστον, τόν ἀόρατον, τόν ἀκατάληπτον, τόν ἀπερινόητον, τόν πάντα μόνῃ ῥοπῇ τοῦ θελήματος καί ποιήσαντα καί συνέχοντα· τόν ἀγαθότητι ἄμετρον, ἔφασαν ἐνανθρωπῆσαι δι’ ἡμᾶς, καί σαρκωθῆναι ἐκ τῆς ἁγίας πανενδόξου ἀειπαρθένου Μαρίας, τῆς κυρίως καί κατ᾿ ἀλήθειαν Θεοτόκου· σάρκα ἐξ αὐτῆς ἑνώσαντα ἑαυτῷ καθ᾿ ὑπόστασιν τήν ἡμῖν ὁμοούσιον, ἐψυχωμένην ψυχῇ λογικῇ τε καί νοερᾷ οὐδ᾿ ὡς ἐν ῥιπῇ ὀφθαλμοῦ προϋποστᾶσαν, ἀλλ᾿ ἐν αὐτῷ τῷ Θεῷ καί Λόγῳ, καί τό εἶναι καί τό ὑποστῆναι λαβοῦσαν· καί τέλειον ὄντα Θεόν γενέσθαι τέλειον ἄνθρωπον· μήτε τό Θεός εἶναι ἀποθέμενον διά τό γενέσθαι ἄνθρωπον, ὅπερ οὐκ ἦν· μήτε κωλυθέντα γενέσθαι ὅπερ οὐκ ἦν, ἄνθρωπον, διά τό μεμενηκέναι ὅπερ ἦν καί ἔστι, Θεός· ἀλλά τοῦτο ὄντα, κἀκεῖνο γενέσθαι, ἑκάτερόν τε ἀπαληθεύοντα, τό θεῖον ὁμοῦ καί ἀνθρώπινον πιστοῦσθαι θαύμασι θείοις καί παθήμασιν ἀνθρωπίνοις καί κατά μέν τήν ἑαυτοῦ πρός τόν Πατέραν φύσιν τε καί οὐσίαν, ἄκτιστον, ἀόρατον, ἀπερίγραφον, ἀναλλοίωτον, ἄτρεπτον, ἀπαθῆ, ἄφθαρτον, ἀθάνατον, δημιουργόν τῶν ἁπάντων· κατά δέ τήν τῆς σαρκός αὐτοῦ φύσιν καί ὑμετέραν, τόν αὐτόν κτιστόν, παθητόν, περιγραπτόν, χωρητόν, θνητόν· τόν αὐτόν μέν, οὐ κατά τό αὐτό δέ, διά τά ἐξ ὧν καί ἐν οἷς τό εἶναι ἔχει·","english":"Those who follow the eyewitnesses and servants of the Word from the beginning, [confess] the one Son of God, God the Word, of the holy and consubstantial, undefiled and blessed Trinity, the radiance of glory and the express image of the Father's person, the creator of all visible and invisible creation, the infinite, the unbounded, the invisible, the incomprehensible, the unsearchable, who by a single inclination of his will made and sustains all things; who by his goodness is immeasurable—they declared that he became man for our sake, and was made flesh from the holy, all-glorious, ever-virgin Mary, who is properly and truly the God-bearer; uniting to himself in hypostasis flesh from her, consubstantial with us, animated by a rational and intelligent soul, which did not exist as a hypostasis even for the twinkling of an eye, but received both its being and its hypostasis in God the Word himself; and that he, being perfect God, became perfect man; neither setting aside being God because he became man, which he was not, nor prevented from becoming what he was not—man—because he remained what he was and is, God; but being that, he also became this, truly being each, and being attested as both divine and human by divine wonders and human sufferings; and according to his own nature and essence in relation to the Father, uncreated, invisible, uncircumscribed, unchangeable, immutable, impassible, incorruptible, immortal, creator of all things; but according to the nature of his flesh, which is also yours, the same one is created, passible, circumscribed, contained, mortal; the same one, but not in the same respect, because of the things from which and in which he has his being.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"ὁμοούσιον τόν αὐτόν τῷ Θεῷ καί Πατρί κατά τήν θεότητα, καί ὁμοούσιον ἡμῖν τόν αὐτόν κατά τήν ἀνθρωπότητα· διπλοῦν τήν φύσιν, ἤτοι τήν οὐσίαν· διά τόν μεσίτην ὄντα Θεοῦ καί ἀνθρώπων, δεῖν κυρίως ἀποσώζειν τήν πρός τά μεσιτευόμενα φυσικήν οἰκειότητα, τῷ ὑπάρχειν ἀμφότερα· ὅπως αὐτῇ τῇ ἀληθείᾳ ἐν ἑαυτῷ καί δι᾿ ἑαυτοῦ, συνάψας τοῖς ἐπουρανίοις τά ἐπίγεια, τήν ὑλικήν τῶν ἀνθρώπων φύσιν, τήν ἐκ τῆς ἁμαρτίας πολεμωθεῖσάν, τῷ Θεῷ καί Πατρί προσαγαγών σωθεῖσαν, φιλωθεῖσάν τε καί θεωθεῖσαν· οὐκ οὐσίας ταυτότητι, ἀλλά δυνάμει ἀῤῥήτῳ τῆς ἐνανθρωπήσεως· θείας κοινωνούς φύσεως, διά τῆς ἐξ ἡμῶν ἁγίας αὐτοῦ σαρκός, ὡς ἀπαρχῆς καί ἡμᾶς ἀπεργάσηται. Διό καί Θεός ὁμοῦ καί ἄνθρωπος ὁ αὐτός, πράγματι\n\nκαί οὐ κλήσει μόνῃ ὑπάρχων γινώσκεται· οὐ διπλοῦν δέ τήν ὑπόστασιν, ἤτοι τό πρόσωπον· διά τό ἕνα καί τόν αὐτόν, καί πρό σαρκός εἶναι, καί μετά σαρκός μεμενηκέναι· μηδέ μιᾶς γινομένης προσθήκης τῇ ἁγίᾳ Τριάδι, ἤ ὑφαιρέσεως, ἐκ τῆς τοῦ Λόγου σαρκώσεως· τόν αὐτόν παθόντα μέν σαρκί ὑπέρ ἡμῶν· διά παντός δέ τόν αὐτόν θεότητι ὄντα ἀπαθῆ καί διαμένοντα· ὥστε καί τήν σωτηρίαν εἶναι τήν ἡμετέραν ἐν τῷ θανάτῳ τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ· ὤ τοῦ παραδόξου καί ἀνεκφράστου μυστηρίου! καί τήν θεϊκήν τῆς οὐσίας αὐτοῦ πρός τόν Πατέρα δόξαν τε καί ταυτότητα, διηνεκῶς μένειν ἀνελάττωτον. ΠΕΡΙ ΔΙΑΦΟΡΑΣ· ΚΑΙ ΠΩΣ ΕΥΣΕΒΩΣ ΔΕΙ ΔΥΟ ΦΥΣΕΙΣ ΟΜΟΛΟΓΕΙΝ ΕΠΙ ΧΡΙΣΤΟΥ ΜΕΤΑ ΤΗΝ ΕΝΩΣΙΝ Περί διαφορᾶς· καί πῶς εὐσεβῶς δεῖ δύο φύσεις ὁμολογεῖν ἐπί Χριστοῦ μετά τήν ἕνωσιν.","english":"...the same one consubstantial with God the Father in his divinity, and the same one consubstantial with us in his humanity; double in nature, that is, in substance; because he is the mediator between God and humans, he must properly preserve the natural kinship with those for whom he mediates, by being both; so that in truth itself, in himself and through himself, having joined earthly things to heavenly things, and having brought to God the Father the material nature of humans, which had been at war because of sin, saved, loved, and deified—not by identity of substance, but by the ineffable power of the incarnation—so that he might make us also partakers of the divine nature, through his holy flesh taken from us, as a firstfruits. Therefore the same one is known to be both God and human, in reality and not in name only; but not double in hypostasis, that is, in person; because one and the same existed before the flesh and remained after the flesh; no addition or subtraction being made to the holy Trinity from the incarnation of the Word; the same one suffered in the flesh for us, and the same one by his divinity is and remains impassible throughout; so that our salvation is in the death of the only-begotten Son of God—O the paradoxical and inexpressible mystery!—and the divine glory and identity of his substance with the Father remains continually undiminished. ON THE DIFFERENCE, AND HOW ONE MUST PIOUSLY CONFESS TWO NATURES IN CHRIST AFTER THE UNION. On the difference, and how one must piously confess two natures in Christ after the union.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Τούτων οὕτω σοφῶς κατά τήν ὑγιῆ ἔννοιαν τοῖς ἱεροῖς τῆς Ἐκκλησίας διδασκάλοις διηγορευμένων, εὐσεβές πάντως ἐστίν, αὐτοῖς καί ἡμᾶς ἑπομένους, ὁμολογεῖν δύο μέν φύσεις ἀνομοίους κατά τήν οὐσίαν εἶναι, τάς συνελθούσας πρός τήν ἄῤῥητον ἕνωσιν· ἀσυγχύτους δέ ταύτας μεμενηκέναι δοξάζειν, καί μετά τό ἑνωθῆναι· τοῦ ἀσυγχύτους αὐτάς μεμενηκέναι λέγειν, οὐ διαίρεσιν τήν οἱανοῦν παρεισάγοντος· μή γένοιτο πώποτε! ἀλλά τήν διαφοράν ἄτρεπτον μένειν σημαίνοντος. Οὕτε γάρ ταὐτόν ἐστι διαφορά καί διαίρεσις. Διαφορά μέν γάρ ἐστι λόγος, καθ᾿ ὅν ἀλλήλων διαφέρει τά ὑποκείμενα· καί τοῦ πῶς εἶναι δηλωτικός· τουτέστι, τό εἶναι τήν σάρκα τῇ φύσει καί τῇ οὐσίᾳ, ὅπερ ἐστί· καί τό εἶναι πάλιν τόν Θεόν Λόγον τῇ φύσει καί τῇ οὐσίᾳ, ὅπερ ἐστίν. Διαίρεσις δέ ἐστί, τομή διαμπάξ, ἤτοι δι᾿ ὅλου τά ὑποκείμενα τέμνουσα, καί ἰδία καί ἀνά μέρος καί καθ᾿ ἑαυτά ὑφεστῶτα, καί ἀλλήλων κεχωρισμένα τιθεῖσα. Εἰ τοίνυν ὁ τοιοῦτος λόγος καί μετά τήν ἕνωσιν σώζεται, ὁ μή τετράφθαι δεικνύς εἰς σάρκα τόν Λόγον, καί τήν σάρκα τοῦ κατά φύσιν ὅρου μή ἐκστᾶσαν· ἀλλ᾿ ἑκάτερον καθό πέφυκε κατ’ οὐσίαν μεμενήκαι πιστούμενος, εἰ καί γέγονεν ἕνωσις· πῶς οὐ δίκαιον πάντως τήν τῶν συνελθουσῶν φύσεων διαφοράν ὁμολογεῖν καί μετά τήν ἕνωσιν σώζεσθαι; Εἰ δέ τοῦτο οὐκ ἀμφιβέβληται, ὡς αὐτήν ἔχων μάρτυρα πιστόν τήν ἀλήθειαν, φανερόν ὑπάρχει πᾶσι καί εὔδηλον, ὡς τά συνελθόντα μένει ἀσύγχυτα· μήτε τῆς θεότητος εἰς σάρκα τραπείσης, μήτε τῆς σαρκός εἰς θεότητος φύσιν μεταβληθείσης.","english":"Since these things have been wisely declared in accordance with sound understanding by the holy teachers of the Church, it is altogether pious that we too, following them, confess that there are two natures dissimilar in substance which came together for the ineffable union, and that we glorify them as having remained without confusion even after the union. To say that they have remained without confusion introduces no division of any kind—may this never be!—but signifies that the difference remains unchangeable. For difference and division are not the same thing. Difference is the principle by which the subjects differ from one another, and it is declarative of how each is; that is, that the flesh is by nature and substance what it is, and again that God the Word is by nature and substance what he is. Division, however, is a cutting through and through, that is, one that cuts the subjects entirely through, and sets them as existing individually, separately, and by themselves, and as separated from one another. If, then, such a principle is preserved even after the union—showing that the Word has not been turned into flesh, and that the flesh has not departed from its natural definition, but confirming that each has remained according to its nature in substance, even though a union has taken place—how is it not altogether right to confess that the difference of the natures that came together is preserved even after the union? And if this is not in doubt, since it has truth itself as a faithful witness, it is clear to all and evident that the things that came together remain without confusion, neither the divinity having been turned into flesh, nor the flesh having been changed into the nature of divinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Ποῖος οὖν λοιπόν ὑπολέλειπται λόγος, εἰ φόβῳ Θεοῦ ἄγεσθαι πάντες ἄνθρωποι, καί πανταχοῦ τήν ἀλήθειαν αὐτήν τῶν θείων δογμάτων κανόνα, καί οὐχί τήν ἑαυτῶν πταιστήν ὑπόνοιαν ἔχειν βουληθῶμεν, ὁ ἀποδεῖξαι δυνάμενος, ὡς οὐκ εὔλογον ὁμολογεῖν τά σωζόμενα. ΕΤΕΡΩΣ ΠΕΡΙ ΤΩΝ ΑΥΤΩΝ Ἑτέρως περί τῶν αὐτῶν.\n\nΠρός τούτοις δέ πᾶσι, τούς λόγους τῶν συνελθόντων σωζομένους ἀεί οἱ Πατέρες διδάσκουσιν· αὐτά δέ ταῦτα τά συνελθόντα, πρός ἕν ἄμφω συντελεῖν πρόσωπον τοῦ Υἱοῦ καί μίαν ὑπόστασιν. Εἰ δέ τοῦτο, πῶς οὐ χρεών πάλιν κατά τούς Πατέρας, διά μέν τοῦ εἰδέναι σωζομένους τούς λόγους, τήν διαφοράν λέγειν· καί μετά τήν ἕνωσιν σώζεσθαι ἐν ἰδιότητι τῇ κατά φύσιν τῶν συνελθόντων ἑκάτερον· διά δέ τοῦ ὁμολογεῖν ὡς πρός ἕν ἄμφω συντελοῦσι πρόσωπον τοῦ Υἱοῦ καί μίαν ὑπόστασιν, ἀκριβῶς γινώσκειν ὡς ἀδιαίρετα ταῦτα πεφύκασιν. Ὅτι δέ ἡ τῶν συνελθόντων διαφορά, καί αὐτά δέ ταῦτα τά συνελθόντα σώζεται μετά\n\nτήν ἕνωσιν, πάσης τροπῆς ἐκτός καί συγχύσεως, ὀ ἁγιώτατος τῆς Ἐκκλησίας φωστήρ Κύριλλος, ᾧ καί προστεθῆσθαι περισσῶς ὑποκρίνονται οἱ τῇ ἁγίᾳ τοῦ Θεοῦ διακενῆς πολεμοῦντες Ἐκκλησίᾳ, ἀρκέσει μαρτυρῶν ἐν μέν τῷ δευτέρῳ κατά τῶν Νεστορίου δυσφημιῶν τόμῳ, γράφων τάδε· \"Παρενηνεγμένου γε μήν εἰς μέσον ἡμῖν μυστηρίου τοῦ κατά Χριστόν, ὁ τῆς ἑνώσεως λόγος, οὐκ ἀγνοεῖ μέν τήν διαφοράν, ἐξίστησι δέ τήν διαίρεσιν· οὐ συγχέων ἤ ἀνακιρνῶν τάς φύσεις·","english":"What reason, then, is left, if we all wish to be led by the fear of God and everywhere to hold the truth itself of the divine doctrines as our canon, and not rather our own fallible opinion—what reason is left that can show that it is not reasonable to confess that the things that have come together are preserved? IN ANOTHER WAY CONCERNING THE SAME THINGS. In another way concerning the same things.\n\nIn addition to all these things, the Fathers teach that the accounts of the things that have come together are always preserved; and that these very things that have come together both contribute to one person of the Son and one hypostasis. But if this is so, how is it not necessary again, in accordance with the Fathers, through knowing that the accounts are preserved, to speak of the difference, and that after the union each of the things that have come together is preserved in its natural propriety; and through confessing that both contribute to one person of the Son and one hypostasis, to know precisely that these things are by nature indivisible. And that the difference of the things that have come together, and that these very things that have come together are preserved after the union, beyond all change and confusion, the most holy luminary of the Church, Cyril, to whom those who fight in vain against the holy Church of God pretend to have attached themselves excessively, will suffice to testify, in the second tome against the blasphemies of Nestorius, writing as follows: \"When the mystery concerning Christ has been brought into our midst, the account of the union does not ignore the difference, but it removes the division; not confusing or mingling the natures—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"ἀλλ᾿ ὅτι σαρκός, καί αἵματος μετεσχηκώς ὁ τοῦ Θεοῦ Λόγος, εἷς δή πάλιν καί ὁ αὐτός Υἱός νοεῖται καί ὀνομάζεται.\" Ἐν δέ τῇ Πρός Ἀνδρέαν τόν μεμψάμενον τό τρίτον τῶν κεφαλαίων ἀπολογίᾳ, οὕτω λέγων· \" Ἀμοιρήσειε δ᾿ ἄν καί μώμου παντός, τό εἰδέναι τυχόν, ὡς ἑτέρα μέν ἐστι καί κατά φύσιν ἰδίαν ἡ σάρξ, παρά γε τόν ἐκ Θεοῦ Πατρός φύντα Λόγον· ἕτερος δ᾿ αὖ, κατά γε τόν τῆς ἰδίας φύσεως Λόγον ὁ μονογενής. Ἀλλ᾿ οὐ τό εἰδέναι ταῦτα, μερίζειν ἐστί τάς φύσεις μετά τήν ἕνωσιν.\" Ἰδού καί τό μετά τήν ἕνωσιν σαφῶς τέθειται τῷ μεγάλῳ Κυρίλλῳ, εὐσεβῶς τοῖς πιστοῖς καί νοούμενον κατ᾿ αὐτόν καί λεγόμενον. Τό γάρ μηδαμῶς τι βεβλάφθαι τόν τοῦ εἶναι τῶν ἑνωθέντων λόγον ἐκ τῆς ἑνώσεως, δηλοῖ, καί τό μή θατέρῳ θάτερον φυρῆναι, διά τό ἐπ᾿ ἀμφοῖν κατά τήν ὑπόστασιν ἕν· σώζεσθαι δέ μᾶλλον καί μένειν, καθ᾿ ὅ ἑκάτερον εἶναι τῇ οὐσίᾳ πέφυκεν. Τοῦτο γάρ καί ὁ σοφός ἐπιστάμενος Κύριλλος, διαῤῥήδην φησί· \"Μήτε συγκεχύσθαι ἀλλήλαις τάς φύσεις, τῷ πρός μίαν συντελεῖν ὑπόστασιν τοῦ Υἱοῦ· μήτε διῃρῆσθαι ἀλλήλων, τῷ ἕτερον καί ἕτερον [κατά τήν οὐσίαν δηλονότι] εἶναί τε καί μένειν καί νοεῖσθαι μετά τήν ἕνωσιν·\" καί ἑκάστην μετά τῆς φυσικῆς ἰδιότητος καί διαφορᾶς· καθ᾿ ἥν ὅ τε Λόγος Θεός ἐστι κατά φύσιν, καί οὐ σάρξ· εἰ καί οἰκείαν ἐποιήτο τήν σάρκα οἰκονομικῶς· καί ἡ σάρξ σάρξ ἐστι κατά φύσιν, οὐ Θεός, εἰ καί ἰδία γέγονε τοῦ Θεοῦ Λόγου διά τήν ἕνωσιν. Πῶς οὖν οὐκ ἀναγκαῖον, εὐσεβές τε καί πρέπον, κατά τήν τῶν Πατέρων διδασκαλίαν, λέγοντες τήν διαφοράν μετά τήν ἕνωσιν σώζεσθαι·","english":"But because the Word of God, having partaken of flesh and blood, is again conceived and named as one and the same Son. And in the Apology to Andrew, who found fault with the third of the chapters, he says thus: \"It would be free from all blame, perhaps, to know that the flesh is one thing, and has its own nature, apart from the Word who sprang from God the Father; and the Only-begotten is another, according to the principle of his own nature. But to know these things is not to divide the natures after the union.\" Behold, \"after the union\" is clearly set down by the great Cyril, piously understood and spoken by the faithful according to him. For the fact that the principle of the being of the united things has in no way been harmed by the union makes it clear, and also that the one has not been confused with the other, because there is one in both according to the hypostasis; but rather that they are preserved and remain, inasmuch as each is by nature in its own essence. For the wise Cyril, knowing this, says plainly: \"Neither have the natures been confused with one another, by their contributing to one hypostasis of the Son; nor have they been separated from one another, by being and remaining and being conceived as one and another [according to essence, clearly] after the union;\" and each with its natural property and difference; according to which the Word is God by nature, and not flesh, even if he made the flesh his own by economy; and the flesh is flesh by nature, not God, even if it has become the Word of God's own through the union. How then is it not necessary, pious and fitting, according to the teaching of the Fathers, when we say that the difference is preserved after the union—","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":99,"ref":"p99","source":"καί τάς δύο φύσεις εἶναί τε καί σώζεσθαι ἐν τῷ ἑνί Χριστῷ, ἐξ ὧν καί ἔστι, δοξάζειν μετά τήν ἕνωσιν, ὧν ἡ διαφορά; τοσαῦτα γινώσκοντας καί τά συνελθόντα πρός τήν ἀδιάσπαστον ἕνωσιν, καθοτιοῦν τροπήν εἰς ἄλληλα ἤ μεταβολήν οὐ δεξάμενα; Πᾶσα γάρ πως ἀνάγκη τινῶν διαφερόντων εἶναι πᾶσαν διαφοράν· καί ὅπου νοεῖσθαι εἶναι δαφοράν δυνατόν, ἐκεῖ ὑπάρχειν πάντως καί τά διαφέροντα. Συνεισαγωγικά γάρ ἀλλήλων τρόπον τινά τά τοιαῦτα ὄντα τυγχάνει· ὥσπερ τά αἴτια καί τά αἰτιατά, ὡς πρός τι ἐπί τῆς αὐτῆς οὐσίας νοούμενα. Εἰ γάρ ποιητικόν ἐστι τῆς ἐν Χριστῷ διαφορᾶς τό ἑτεροούσιον τῶν ἐξ ὧν συνέστηκεν, ὥς αἴτιον· πάντως καί ἡ διαφορά δηλωτική τυγχάνει ὡς αἰτιατόν τῆς τῶν ἑνωθέντων φυσικῆς ἑτερότητος ὡς ἰδίας αἰτίας. Συνεισάγεσθαι γάρ, ὡς εἴρηται, ἀλλήλοις τά τοιαῦτα πέφυκε· καί λεγομένου θατέρου, ἀνάγκη πάντως ὁμολογεῖν καί τό ἕτερον· καί ἀναιρουμένου πάλιν ἑνός, μηδέ τό ἕτερον εἶναι λέγειν ἀκόλουθον. Δεῖ οὖν καί δύο λέγειν, ἵνα μή ψιλήν τήν διαφοράν εἰσάγωμεν· καί ἐπί τούτῳ καί μόνῳ κεχρῆσθαι τῷ ἀριθμῷ, πρός δήλωσιν τοῦ μεμενηκέναι τῶν συνελθόντων τήν διαφοράν, ὡς σωζομένων μετά τήν ἕνωσιν, καί οὐ διῃρημένων· πρός τῷ καί ῥᾶον εἶναι ἀληθές, ἐκ τῆς τῶν πραγμάτων μᾶλλον σημαντικῆς προφορᾶς δείκνυσθαι τήν διαφοράν, ἤ ἐκ μόνης τῆς φωνῆς διάφορα πιστοῦσθαι εἶναι τά πράγματα.","english":"And that the two natures both exist and are preserved in the one Christ, from which he also is, and that after the union I glorify them, whose difference; knowing so many things and that the things that came together to the inseparable union did not in any way receive change into one another or alteration? For every difference is in some way necessarily of certain things that differ; and where it is possible to conceive that there is a difference, there the things that differ must certainly also exist. For such things are, in a certain way, mutually introductory; just as causes and effects, being understood as relative to something in the same essence. For if the different essence of the things from which he is composed is, as a cause, productive of the difference in Christ, then the difference is certainly also declarative, as an effect, of the natural otherness of the things united, as of its own cause. For, as has been said, such things are naturally introduced together with one another; and when one is spoken of, it is entirely necessary to confess the other as well; and again, when one is removed, it follows that not even the other is to be said to be. It is necessary, then, both to speak of two, so that we do not introduce a bare difference; and for this reason alone to have used the number, to show that the difference of the things that came together has remained, as being preserved after the union and not divided; besides the fact that it is also easier for the truth to be shown from the more significant utterance of the things themselves, than for the things to be confirmed as different from the voice alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"ΟΤΙ ΑΡΙΘΜΟΣ ΟΥΤΕ ΔΙΑΙΡΕΙ, ΟΥΤΕ ΔΙΑΙΡΕΙΤΑΙ· ΟΥΤΕ ΔΙΑΙΡΕΣΙΝ ΕΙΣΑΓΕΙ ΚΑΤΑ ΤΟΝ ΙΔΙΟΝ ΛΟΓΟΝ...\n\nὍτι ἀριθμός οὔτε διαιρεῖ, οὔτε διαιρεῖται· οὔτε διαίρεσιν εἰσάγει κατά τόν ἴδιον λόγον τό σύνολον οἷς ἐπιλέγεται.\n\nΕἰ δέ τινες τοῦ ἀληθοῦς τό δόξαν προτιμῶντες, φασί τόν ἀριθμόν διαιρετικόν εἶναι ἤ διαιρετόν, ἤ διαιρέσεως εἰσαγωγικόν· καί τοῦτο τόν οὐκ ὄντα φοβούμενοι φόβον, δύο φύσεις ἐπί Χριστοῦ τάς συνελθούσας σώζεσθαι λέγειν παραιτοῦνται μετά τήν ἕνωσιν, ἵνα μή τομή καί μερισμός τῷ μυστηρίῳ τῆς ἐνανθρωπήσεως παρεισκρίνηται, οὐ συνορῶ τίς ὁ λόγος αὐτοῖς τῆς περί τοῦτο συνέσεως. Ἤ γάρ σοφωτέρους ἐν τούτῳ τῶν χρησαμένων τῇ τοιαύτῃ φωνῇ ἁγίων Πατέρων, καί διαίρεσιν οὐδεμίαν ὑποπτευσάντων ἑαυτούς ἀποφαίνουσιν· ὡς δή τι πνευματικώτερον αὐτῶν τοῖς θείοις ἐμβατεύειν δύνασθαι ἀπατώμενοι, ἤ τούς τῶν ὄντων καθ᾿ ἑαυτούς διασκεπτόμενοι λόγους, τῇ περί τό δόξαν οἰήσει φυσώμενοι, τό ἀληθές αὐτούς διαλαθόν οὐκ ἐπέγνωσαν. Ἐπεί τίς ἀγνοεῖ τῶν ὁποσοῦν τά θεῖα τῶν Πατέρων ἠσκημένων διδάγματα, ὅτι πᾶς ἀριθμός κατά τόν μέγαν καί θεοφόρον Γρηγόριον, τοῦ ποσοῦ τῶν ὑποκειμένων ἐστί δηλωτικός, ἀλλ᾿ οὐ τῆς διαιρέσεως τῶν πραγμάτων, καθά τούτοις δοκεῖ; Πῶς γάρ ἄν καί διαιρεῖν δυνήσηται, ἡδέως ἄν αὐτούς ἠρόμην, τό κατ᾿ οὐσίαν μή ὑφεστώς; οὐσίας γάρ ὑφεστώσης, τό, τί δρᾷν πεφυκέναι περί τι ἕτερον δύνασθαι. Πῶς δέ καί διαιρεθήσεται, τό πάσχειν μή δυνάμενον κατά τόν ἴδιον λόγον; Συμβεβηκότος γάρ, ἤτοι ποιότητος τοῦτο ὑπάρχειν ἴδιον, οἱ περί ταῦτα δεινοί ἀπεφήναντο, τῶν ἐν ὑποκειμένῳ εἶναι λεγομένων.","english":"That number neither divides nor is divided; nor does it introduce division, according to its own principle, into the whole to which it is applied.\n\nBut if some, preferring opinion to the truth, say that number is divisive or divisible, or introduces division—and fearing this fear that is no fear—they decline to say that the two natures that came together in Christ are preserved after the union, lest division and partition be smuggled into the mystery of the incarnation, I do not see what account they can give of their understanding in this matter. For either they show themselves wiser in this than the holy Fathers who used such a term, and who suspected no division in themselves—deceived in thinking that they can penetrate the divine things more spiritually than they—or, examining the principles of beings by themselves and puffed up by the conceit of opinion, they have not recognized the truth that escaped them. For who among those in any way versed in the divine teachings of the Fathers does not know that every number, according to the great and God-bearing Gregory, is declarative of the quantity of the underlying subjects, but not of the division of things, as these men suppose? For how, I would gladly ask them, can that which does not subsist according to essence be able to divide? For it belongs to a subsisting essence to be naturally able to do something in relation to another. And how can that which cannot suffer according to its own principle be divided? For it is the property of an accident, that is, of a quality, to be this, as those skilled in such matters have declared, of things said to be in a subject.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Εἰ δέ οὔτε διαιρεῖν, οὔτε διαιρεῖσθαι κατά τόν ἴδιον λόγον ὁ ἀριθμός δύναται. Οὔτε γάρ ποιεῖν πέφυκεν, οὐσίας γάρ· οὔτε πάσχειν, συμβεβηκότος γάρ· οὔτε διαίρεσιν ἑαυτῷ συνεισάγειν ἐξ ἀνάγκης δυνήσεται τῶν πραγμάτων, ὡς ἔχουσι πρό τοῦ ἀριθμοῦ φύσεώς τε καί θέσεως, καί τῆς πρός ἄλληλα σχέσεως, μενόντων ἀραρότων, καί μετά τό ἀριθμηθῆναι, οὐδέν διά τόν ἀριθμόν τό σύνολον παθόντων καινοπρεπές. Δέκα γάρ ἀνθρώπους φέρε εἰπεῖν, ἤ εἴ τι ἄλλο τῶν καθ᾿ αὐτά ὑφεστώτων λέγοντες, καί ποσόν διῃρημένον σημαίνοντες· οὐ τό καθ᾿ αὐτούς εἶναι, καί ἀλλήλων διωρίσθαι ταῖς ὑποστάσεσι διά τοῦ ἀριθμοῦ τότε εἰληφέναι γινώσκομεν· ἀλλ᾿ αὐτούς δι᾿ ἑαυτούς καί οὐ διά τόν ἀριθμόν τοῦτο ὄντας, καί τοσούτους, οὐ τῇ διαιρέσει· τῷ δέ ποσῷ διά τοῦ ἀριθμοῦ ἐδηλώσαμεν. Καί πάλιν λίθον λέγοντες δίχροον ἤ πετάχροον, καί ὅσα συνεχοῦς ὑπάρχει ποσοῦ, οὐ διαιροῦμεν εἰς λίθους δύο ἤ πέντε τόν ἕνα λίθον· οὔτε ἀλλήλων τά ἐν αὐτῷ χρώματα τέμνομεν, ἀλλά περί αὐτόν καί ἐν αὐτῷ ὡς ὑποκειμένῳ ἀσυγχύτως τοσαῦτα ὄντα σημαίνομεν· μηδεμιᾶς γενομένης, ἤ συμβῆναι δυναμένης τῷ λίθῳ τομῆς ἤ διαιρέσεως, ἐκ τοῦ περί αὐτόν ἀριθμηθέντος συνεχοῦς τῶν χρωμάτων ποσοῦ· ὥσπερ οὐδέ τοῖς χρώμασι συγχύσεως ἤ φύρσεως ἐκ τοῦ περί τόν λίθον ὑποκειμένου ἑνός. Καί γάρ τό μοναδικόν τῷ ὑποκειμένῳ ἔχων ὁ λίθος, καί τό περί αὐτόν τῶν χρωμάτων ἀδιαιρέτως κεκτημένος δείκνυται ποσόν.","english":"But if neither to divide nor to be divided according to its own principle is number able. For neither is it by nature to act, for that belongs to substance; nor to be acted upon, for that belongs to accident; nor will it be able of necessity to introduce division into itself along with the things, as they have their nature and position and relation to one another before the number, remaining firm, and after being numbered, having suffered nothing at all novel in a new way on account of the number. For saying, let us suppose, ten men, or whatever else of things subsisting in themselves, and signifying a divided quantity, we know that they did not then receive their being in themselves and their being distinguished from one another in their hypostases through the number; but that they are this in themselves and not through the number, and are so many, not by division; but we have indicated the quantity through the number. And again, when we say a stone is two-colored or four-colored, and whatever belongs to continuous quantity, we do not divide the one stone into two or five stones; nor do we cut the colors in it from one another, but we signify that there are so many around it and in it as in a subject without confusion; no cut or division having occurred, or being able to occur, to the stone from the quantity of the continuous colors numbered around it; just as neither is there confusion or mingling in the colors from the one subject around the stone. For the stone, having the monadic character in its subject, and possessing the quantity of the colors around it indivisibly, is shown to be such.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Ὁμοίως δέ καί τά αὐτοῦ τοῦ λίθου χρώματα, ὡς τῷ ποιῷ ἀλλήλων διαφέροντα, τό ποσόν κεκτημένα τό πρός ἕν πάλιν συντελεῖν κατά σύνθεσιν τοῦ λίθου ὑποκείμενον, τό μοναδικόν ἀσυγχύτως ἔχουσι, καί ἔστιν εἷς καί ὁ αὐτός λίθος, μήτε τῷ ποσῷ τῶν χρωμάτων διῃρημένος, μήτε τῷ μοναδικῷ τοῦ ὑποκειμένου συγκεχυμένος. Διαφόρους δέ λόγους κεκτημένην ἔχων τήν ὕπαρξιν, κατ’ ἄλλον μέν, ἀριθμόν ἐπιδέχεται· κατ’ ἄλλον δέ, τοῦτον οὐ προσίεται. Πᾶς οὖν ἀριθμός οὐ τῆς σχέσεως αὐτῆς τῶν πραγμάτων· διαιρέσεώς φημι καί συνεχείας· ἀλλά τῆς ποσότητος ὧν τυγχάνει δηλωτικός, τόν τοῦ ποσόν εἶναι τό ποσόν, ἀλλ᾿ οὐ τοῦ πῶς ὑπάρχειν λόγον εἰσάγων. Πῶς γάρ ἄν καί συνεισάγειν ἑαυτῷ δυνήσηται τάς σχέσεις τῶν πραγμάτων, καί πρό αὐτοῦ οὔσας, καί ἄνευ αὐτοῦ γνωσθῆναι δυναμένας, καί μηδεμίαν πρός αὐτάς ἔχων οἰκειότητος ἔμφασιν, μέσῳ τῷ ποσῷ αὐτῶν διειργόμενος; Πλῆθος γάρ ἀνθρώπων ὁρῶντες, ἤ ἵππων, ἤ βοῶν, καί ὅσα τοιαῦτα· τό μέν καθ᾿ αὑτούς ὑπάρχειν, καί ταῖς ὑποστάσεσιν ἰδικῶς διῃρῆσθαι ἕκαστον, καί τοῦ ἀριθμοῦ χωρίς,","english":"Likewise also the colors of the stone itself, differing from one another by quality, having quantity, contribute again to the one underlying subject by the composition of the stone; they possess the singular without confusion, and there is one and the same stone, neither divided by the quantity of the colors nor confused by the singularity of the subject. Having its existence with different principles, in one respect it admits number, in another it does not accept it. Every number, then, is not of the relation itself of things—I mean of division and continuity—but is declarative of the quantity of those things of which it happens to be; it introduces the principle that quantity is quantity, but not how it exists. For how could it also introduce to itself the relations of things, which exist before it and can be known without it, and which have no trace of affinity toward it, being separated by the middle of their quantity? For seeing a multitude of men, or horses, or cattle, and all such things—that they exist in themselves, and that each is individually divided in their hypostases, and apart from number,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"ὡς προεῖπον, τοῦτο ὄντας γινώσκομεν· πρός δήλωσιν δέ τῆς τούτων ποσότητος τοῦ ἀριθμοῦ χρῄζοντες, τῆς σχέσεως οὐδαμῶς αὐτόν τιθέμεθα αἴτιον· ὅτι μηδέ πρός τό γνῶναι αὐτήν παντελῶς αὐτοῦ δεδεήμεθα. Καί πάλιν ἤ λίθον ἤ ἄνθος ἤ ζῶον πολυχρώματον θεώμενοι, καί ὅσα τούτοις ὅμοια· πρός μέν τό ποικίλως αὐτά κεχρῶσθαι εἰδέναι, οὐδαμῶς ἀριθμόν παραλαμβάνομεν· πρός δέ τό γνῶναι ἐθέλειν τήν τῶν ἐν αὐτοῖς χρωμάτων ποσότητα, χρῄζειν αὐτοῦ οὐκ ἀρνούμεθα. ΠΩΣ ΕΥΣΕΒΩΣ ΠΡΟΣ ΔΗΛΩΣΙΝ ΤΗΣ ΔΙΑΦΟΡΑΣ Ο ΑΡΙΘΜΟΣ ΠΑΡΑΛΑΜΒΑΝΕΤΑΙ Πῶς εὐσεβῶς πρός δήλωσιν τῆς διαφορᾶς ὁ ἀριθμός παραλαμβάνεται. Ὥστε οὐ τό ποσόν εἶναι μέν δηλοῖ, ποιεῖ ἤ εἰσάγει διαίρεσιν· ἀλλά ποσόν μέν δηλοῖ, διαφοράν δέ εἰσάγει. Ὥσπερ γάρ πᾶσα διαφορά ποσοῦ τινος ἀριθμόν ἐπιδεχομένου ἐστί δηλωτική, τόν τοῦ πῶς εἶναι λόγον εἰσάγουσα· τό γάρ ἄποσον, καί ἀδιάφορον πάντως, ὡς ἁπλοῦν τῇ οὐσίᾳ καί τῇ ποιότητι· οὕτω καί πᾶς ἀριθμός ποσοῦ τινων διαφερόντων, κατά τόν τοῦ πῶς εἶναι, ἤ τόν τοῦ πῶς ὑφεστάναι λόγον ὑπάρχω δηλωτικός, τῆς διαφορᾶς τῶν ὑποκειμένων, καί οὐ τῆς σχέσεώς ἐστιν εἰσαγωγικός. Ὅτι δέ ταῦθ᾿ οὕτως ἐπ᾿ αὐτῆς ἔχει τῆς ἀληθείας, καί ὅτι πᾶς ἀριθμός διαφορᾶς καί οὐ διαιρέσεώς ἐστι δηλωτικός, μαρτυρεῖ τῷ λόγῳ πάλιν ὁ ἁγιώτατος Κύριλλος ἐν τῇ πρός Εὐλόγιον ἐπιστολῇ, γράφων οὕτως ἐπί λέξεως· \" Οὕτω καί ἐπί Νεστορίου, κἄν λέγῃ δύο φύσεις, τήν διαφοράν σημαίνων τῆς σαρκός καί τοῦ Θεοῦ Λόγον· ἀλλ᾿ οὐκέτι τήν ἕνωσιν ὁμολογεῖ μεθ᾿ ἡμῶν. Ἡμεῖς γάρ ἑνώσαντες ταῦτα, ἕνα Χριστόν, ἕνα Υἱόν, ἕνα Κύριον ὁμολογοῦμεν·","english":"As I said before, we know that this is truly the case; but when we need number for the demonstration of their quantity, we in no way posit it as the cause of the relation, since we have not needed it at all even for knowing that relation. And again, when we contemplate a stone or a flower or a many-colored animal, and all things similar to these, for knowing that they have been colored in various ways we in no way take up number; but for wishing to know the quantity of the colors in them, we do not deny that we need it. HOW NUMBER IS PIOUSLY TAKEN UP FOR THE DEMONSTRATION OF DIFFERENCE. How number is piously taken up for the demonstration of difference. So that it does not make or introduce division while it signifies quantity, but it signifies quantity and introduces difference. For just as every difference is declarative of some quantity that admits of number, introducing the principle of how it is—for the unquantified is also altogether undifferentiated, as being simple in essence and in quality—so too every number of certain differing quantities, according to the principle of how they are or of how they subsist, is declarative of the difference of the underlying subjects, and is not introducer of the relation. And that these things are so in truth itself, and that every number is declarative of difference and not of division, the most holy Cyril again bears witness to the argument in his letter to Eulogius, writing thus word for word: \"So also in the case of Nestorius, even if he says two natures, signifying the difference of the flesh and of God the Word, yet he no longer confesses the union with us. For we, having united these things, confess one Christ, one Son, one Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"καί λοιπόν, μίαν τήν τοῦ Υἱοῦ φύσιν σεσαρκωμένην.\" Ὡσανεί ἔλεγεν, Ἡμεῖς τήν τοῦ μυστηρίου διασκοποῦντες πάνσοφον οἰκονομίαν· ὅτ᾿ ἄν μέν σώζεσθαι δεικνύναι βουλώμεθα τῶν συνελθόντων τήν διαφοράν μετά τήν ἕνωσιν, δύο κατά τοῦτο καί μόνον τάς φύσεις λέγομεν· κατά μόνην τήν θεωρίαν, πρός δήλωσιν τῆς διαφορᾶς, τόν ἀριθμόν παραλαμβάνοντες· ὅτ᾿ ἄν δέ τόν ἄῤῥητον τοῦ μυστηρίου διακριβῶμεν τῆς ἑνώσεως τρόπον, μίαν τοῦ θεοῦ Λόγου φύσιν σεσαρκωμένην φαμέν. Τοῦτο γάρ, ὡς οἶμαι, αὐτῷ βούλεται δηλοῦν, τό \" Ἡμεῖς δέ ἑνώσαντες αὐτά, ἕνα Χριστόν, ἕνα Υἱόν, ἕνα Κύριον ὁμολογοῦμεν· καί λοιπόν, μίαν τοῦ Λόγου φύσιν σεσαρκωμένην.\" Τουτέστιν, ἡμεῖς ὁμολογοῦντες τήν ἕνωσιν, καί τόν αὐτῆς ἀκριβῶς μετ᾿ εὐσεβείας διαρθροῦντες τρόπον, οὐ κεχρήμεθα τῇ σημαντικῇ φωνῇ τῆς διαφορᾶς πρός δήλωσιν τῆς ἑνώσεως· ἀλλά τήν μέν ἐπί τῆς διαφορᾶς, τήν δέ ἐπί τῆς ἑνώσεως προσφόρως ἐκλαμβάνοντες, ἀσύγχυτον φυλάττομεν τῶν σημαινομένων τόν νοῦν. Ὡς λοιπόν ἐντεῦθεν εἶναι δῆλον, ὅτι κοινόν αὐτῷ καί Νεστορίῳ τό λέγειν δύο φύσεις, μέχρι τοῦ γινώσκειν τήν διαφοράν. Οὐκέτι δέ κοινόν ἦν, τό καί τήν ἕνωσιν ὁμολογεῖν, τῷ λέγειν, \" Ἕνα Χριστόν, ἕνα Υἱόν, ἕνα Κύριον, καί μίαν τοῦ Λόγου φύσιν σεσαρκωμένην· \"ὅπερ Νεστόριος εἰπεῖν οὐ κατεδέχετο. Τό γάρ φάσκειν, \"Οὕτω καί ἐπί Νεστορίου, κἄν λέγῃ δύο φύσεις, τήν διαφοράν σημαίνων τῆς σαρκός καί τοῦ Θεοῦ Λόγου· ἀλλ᾿ οὐκέτι τήν ἕνωσιν ὁμολογεῖ μεθ᾿ ἡμῶν·\" οὐκ ἄλλο ἤ τοῦτο βούλεται δηλοῦν, ὅτι Νεστόριος, τήν μέν διαφοράν μεθ᾿ ἡμῶν ὁμολογεῖ, διά τοῦ λέγειν δύο φύσεις·","english":"And so, one nature of the Son incarnate. He was saying, as it were: We, when we survey the all-wise economy of the mystery, whenever we wish to show that the difference of those things that came together is preserved after the union, in this respect and only this do we speak of two natures, receiving number solely for the contemplation, for the demonstration of the difference; but whenever we examine the ineffable manner of the union of the mystery, we say one nature of God the Word incarnate. For this, as I think, is what he wishes to signify by the words: But we, having united them, confess one Christ, one Son, one Lord; and so, one nature of the Word incarnate. That is: we, confessing the union and accurately articulating its manner with piety, do not use the significant term of difference for the demonstration of the union; but applying the one to the difference and the other to the union as is fitting, we keep the meaning of the things signified without confusion. So that from this it is clear that it is common to him and to Nestorius to say two natures, up to the point of knowing the difference. But it was no longer common to confess the union as well, by saying, One Christ, one Son, one Lord, and one nature of the Word incarnate; which Nestorius did not deign to say. For the statement, Thus also in the case of Nestorius, even if he says two natures, signifying the difference of the flesh and of God the Word; but he no longer confesses the union with us, wishes to signify nothing other than this: that Nestorius confesses the difference with us, by saying two natures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"τήν δέ ἕνωσιν οὐκέτι μεθ᾿ ἡμῶν ὁμολογεῖ, μή λέγων \" Ἕνα Χριστόν, ἕνα Υἱόν, ἕνα Κύριον, καί μίαν τοῦ Λόγου φύσιν σεσαρκωμένην.\" Καί σαφές τοῦτο καθέστηκε τοῖς τοῦ καλοῦ ἐρασταῖς, καί τό ἀληθές ἀγαπᾷν ἐσπουδακόσιν, ἐκ τοῦ μηδαμοῦ φαίνεσθαι τόν διδάσκαλον, ἤ κωλύοντα λέγειν δύο φύσεις μετά τήν ἕνωσιν· ἀλλά διαιρεῖν τάς φύσεις μετά τήν ἕνωσιν· ἤ ἀνῃρῆσθαι διδάσκοντα τήν διαφοράν τῶν συνελθόντων μετά τήν ἕνωσιν· ὡς ἔστιν ἐκ μυρίων αὐτοῦ συγγραμμάτων καταμαθεῖν.\n\nΕἰ τοίνυν ἀεί μέν ἡ ἕνωσις ἕστηκεν, ἀεί δέ καί τά ἑνωθέντα μένει ἀσύγχυτα· ἀεί δέ καί ἡ τῶν ἑνωθέντων σώζεται διαφορά, δι᾿ ἥν ὁ ἀριθμός παρελήφθη κατά τούς Πατέρας· πῶς οὐκ ἀνάγκη, εἴπερ ἄρα ἀεί ἡ ἕνωσις καί τά ἑνωθέντα, καί ἡ τούτων διαφορά ἕστηκε καί μένει καί σώζεται, καί δύο φύσεις εὐσεβῶς λέγειν ἐπί δηλώσει τῆς τῶν συνελθόντων διαφορᾶς, καί πάλιν μίαν φύσιν τοῦ Θεοῦ Λόγου σεσαρκωμένην ὁμολογεῖν, πρός ἔνδειξιν τῆς καθ᾿ ὑπόστασιν ἑνώσεως, μηδ᾿ ἑτέρας τῶν φωνῶν, τούτων δηλονότι, διά τῆς ἑτέρας ἀναιρουμένης, ὡς δοκεῖ τισιν ὑπόθεσιν σοφίας ποιουμένης τό ἄσοφον· ἵνα μή σύγχυσις ἤ διαίρεσις παρεισάγηται; Σιωπῶντες γάρ τήν προσφόρως δηλοῦσαν τήν διαφοράν φωνήν, τῇ συγχύσει χώραν ἔχειν παρέχομεν· μή λέγοντες δέ πάλιν τήν τῆς ἑνώσεως σημαντικήν, πῶς τήν διαίρεσιν τροπώσασθαι οὐ γινώσκομεν; ἀλλ᾿ ἐπί τοῦ αὐτοῦ Χριστοῦ ἀεί μέν κειμένων καί λεγομένων εὐσεβῶς· οὐ κατά τό αὐτό δέ, ὅτι μηδέ τά σημαινόμενα ἀλλήλοις ταὐτά. Οὐ γάρ ταὐτόν διαφορά καί ἕνωσις· εἰ καί περί τόν αὐτόν, καί τοῦ αὐτοῦ καί εἰσί καί λέγονται·","english":"But he no longer agrees with us on the union, since he does not say \"one Christ, one Son, one Lord, and one nature of the Word made flesh.\" And this is clear to lovers of the good and to those who are earnest to love the truth, from the fact that the teacher is nowhere to be found either forbidding us to speak of two natures after the union, but dividing the natures after the union; or teaching that the difference of those things that came together after the union is abolished; as it is possible to learn from countless of his writings.\n\nIf, then, the union always stands, and the things united always remain without confusion, and the difference of the things united is always preserved, on account of which the number was introduced according to the Fathers—how is it not necessary, if indeed the union and the things united are always, and their difference stands and remains and is preserved, both to speak piously of two natures to indicate the difference of those things that came together, and again to confess one nature of God the Word made flesh, to show the union according to hypostasis, neither of these expressions being destroyed by the other—these, clearly, since by the other the one is abolished, as seems to some who make the unwise a premise of wisdom—so that neither confusion nor division is introduced? For by being silent about the expression that fittingly indicates the difference, we give room for confusion; and by not again speaking the expression significant of the union, how do we know how to rout division? But in the same Christ both are always posited and spoken piously, though not in the same respect, because neither are the things signified the same as each other. For difference and union are not the same, even if they are and are spoken concerning the same one, and of the same one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"ἑτέρα γάρ τούτων τῆς ἑτέρας κεχωρισμένως ἐκφωνουμένη, ἀτελής τέ ἐστιν, ὅσον πρός δήλωσιν τοῦ ὅλου μυστηρίου, μή συνεπαγομένη τήν ἄλλην συνήγορον, καί τό ὕποπτον ἔχουσα δείκνυται· ἡ μέν διαιρέσεως, διά Νεστόριον τόν ἀρνούμενον τήν καθ’ ὑπόστασιν ἕνωσιν, καί κραττεῖσθαι σαρκί τόν ἀπερίγραφον εὐδοκῆσαι δι᾿ ἡμᾶς ὁμολογεῖν οὐκ ἀνεχόμενον· ἡ δέ συγχύσεως, διά Ἀπολινάριον καί Εὐτυχέα, τούς ἀρνουμένους τήν διαφοράν τῶν συνελθόντων μετά τήν ἕνωσιν· καί τό ἀόρατον αἰσθήσει ὑποπεσεῖν ἡμετέρᾳ, διά τήν φυσικήν ἰδιότητα τῆς ἐξ ἡμῶν ἁγίας αὐτοῦ σαρκός ἀνασχέσθαι ὁμολογεῖν αἰσχυνομένους.\n\nΔεῖ οὖν, ὡς εἴρηται, τούς ἀληθῶς εὐσεβεῖν βουλομένους, καί μίαν τοῦ Θεοῦ Λόγου φύσιν σασαρκωμένην ὁμολογεῖν, ἵνα διά τούτου ἡ ἄκρα δειχθῇ ἕνωσις· καί δύο πάλιν φύσεις λέγειν, ἵνα ἡ διαφορά τῶν συνελθόντων καί ἀσυγχύτως σωζομένων μετά τήν ἕνωσιν δηλωθῇ· καί πρός τοῦτο καί μόνον τόν ἀριθμόν παραλαμβάνειν. Δι᾿ ἄλλης γάρ, ὡς εἰκός, φωνῆς δηλοῦσθαι τήν διαφοράν οἱ Πατέρες οὐκ ἐδοκίμασαν. Εἰ δέ τις ἐφ᾿ ἑαυτῷ πεποιθώς ᾗ, καί δύναται ἀρμοδιωτέραν πρός τήν ταύτης δήλωσιν ἐπινοῆσαι φωνήν, μή φθονείτω ἡμῖν τῆς ὠφελείας, καί οὐδ᾿ ἡμεῖς φθονήσομεν αὐτῷ τῆς παιδεύσεως, ἵνα μή λέγω τῆς θρασύτητος.","english":"For each of these, when uttered separately from the other, is incomplete with respect to the manifestation of the whole mystery, since it does not bring along the other as its advocate, and it is shown to carry suspicion. The one is of division, on account of Nestorius, who denies the union according to hypostasis and does not endure to confess that the uncircumscribable one was pleased to be circumscribed in flesh for our sake; the other is of confusion, on account of Apollinarius and Eutyches, who deny the difference of the things that came together after the union, and who are ashamed to confess that the invisible one submitted to our perception because of the natural property of his holy flesh taken from us.\n\nIt is necessary, then, as has been said, for those who truly wish to be pious and to confess one incarnate nature of God the Word—so that by this the extreme union may be shown—and again to speak of two natures—so that the difference of the things that came together and are preserved without confusion after the union may be made clear—and to adopt the number for this purpose alone. For the Fathers did not think it right that the difference be made clear by another expression, as is likely. But if anyone, trusting in himself, is also able to devise a more fitting expression for the manifestation of this, let him not begrudge us the benefit, and we will not begrudge him the instruction—not to say the audacity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"ΠΩΣ ΧΡΗ ΝΟΕΙΝ ΤΗΝ ΚΕΙΜΕΝΗΝ ΡΗΣΙΝ ΕΙΣ ΤΗΝ ΠΡΟΣ ΣΟΥΚΕΝΣΟΝ ΕΠΙΣΤΟΛΗΝ... Πῶς χρή νοεῖν τήν κειμένην ῥῆσιν εἰς τήν πρός Σούκενσον ἐπιστολήν τοῦ ἁγίου Κυρίλλου.\n\nΚαί ὅτι οὐ μάχεται ἡ, Ἐν δύο φωνή, τοῖς λέγουσι μίαν τοῦ Λόγου φύσιν σεσαρκωμένην· εἰ μή κατά Νεστορίῳ δοκοῦν ἀσεβῶς λαμβανομένη. Εἰ δέ φαῖεν, ἀλλ᾿ οὐδέν ἦττον μάχεσθαι τό πρόβλημα τῶν δύο λεγόντων φύσεις ἡνωμένας ἀδιαιρέτως μετά τήν ἕνωσιν, τοῖς μίαν λέγουσι τοῦ Λόγου φύσιν σεσαρκωμένην· ὡς ἐν τῷ πρός Σούκενσον δευτέρῳ ὑπομνηστικῷ ὁ ἅγιος ὑποτίθεται Κύριλλος· φανερῶς τοῦτο εἶναι ἤ ἀγνοούντων ἤ κακουργούντων τάς τῶν Πατέρων τίθεμαι φωνάς· καί τό πρός τήν ἀλήθειαν διαμάχεσθαι, τοῦ πρός αὐτήν σπένδεσθαι λισιτελέστερον ψηφιζομένων. Ἔδει γάρ αὐτούς γινώσκοντας, ὡς καί ὑπέρ ψιλῆς ἐννοίας ἀποδώσομεν λόγον τῷ δικαίῳ τῶν ἡμετέρων Κριτῇ, συνετῶς μετά τοῦ φόβου τοῦ Θεοῦ, τοῖς Πατρικοῖς ἐντυγχάνοντας συγγράμμασι, σπεύδειν μή ποιεῖσθαι ὑπόθεσιν μάχης καί διαστάσεως, τά τήν εἰρήνην καί τήν ὁμόνοιαν διδάσκοντα ῥήματα. Τίνι γάρ οὐκ ἔστι καταφανές τῷ ὁπωσοῦν ἐπισκήπτοντι, ὡς οὐχ ἁπλῶς","english":"HOW ONE SHOULD UNDERSTAND THE PASSAGE SET DOWN IN THE LETTER TO SUCCENSUS... How one should understand the passage set down in the letter of Saint Cyril to Succensus.\n\nAnd that the phrase \"in two voices\" does not conflict with those who say one nature of the Word made flesh, unless it is taken impiously according to Nestorius's opinion. But if they say that the problem of those who say two natures united inseparably after the union nonetheless does not conflict with those who say one nature of the Word made flesh—as Saint Cyril sets it forth in the second memorandum to Succensus—I judge this to be plainly the act of those who either do not understand or who maliciously misrepresent the utterances of the Fathers, and who fight against the truth, deeming it more profitable to make peace with it. For they ought, knowing that we shall give an account even for a bare thought to the righteous Judge of our deeds, to approach the writings of the Fathers intelligently with the fear of God, and to strive not to make a pretext for battle and division out of the words that teach peace and concord. For to whom, among those who attend to it in any way, is it not manifest that not simply","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"φαίνεται τήν τοιαύτην ἀπαγορεύων φωνήν ὁ μακάριος Κύριλλος, ἀλλά κατά τήν Νεστορίου κακόνοιαν προσφερομένην, σχετικήν φάσκοντος γεγενῆσθαι τήν ἕνωσιν, ὡς αὐτός ἑαυτῷ Κύριλλος ὁ μακάριος μαρτυρῶν δείκνυται ἐπί τέλει τῆς αὐτῆς ἐπιστολῆς καί τοῖς ἄγαν φιλονείκοις τόν ἑαυτοῦ σκοπόν ποιούμενος φανερόν, οὕτω λέγων· \"Τό δέ ἀδιαιρέτως προστεθέν, δοκεῖ πως παρ᾿ ἡμῖν ὀρθῆς δόξης εἶναι σημαντικόν. Αὐτοί δέ οὐχ οὕτω νοοῦσι. Τό γάρ ἀδιαίρετον παρ᾿ αὐτοῖς, κατά τάς Νεστορίου κενοφωνίας, καθ᾿ ἕτερον λαμβάνεται τρόπον. Φασί γάρ, ὅτι τῇ ἰσοτιμίᾳ, τῇ ταυτοβουλίᾳ, τῇ αὐθεντείᾳ ἀδιαίρετός ἐστι τοῦ Θεοῦ Λόγου ὁ ἐν ᾧ κατῴκησεν ἄνθρωπος. Ὥστε οὐχ ἁπλῶς τάς λέξεις προφέρουσιν, ἀλλά μετά τινος δόλου καί κακουργίας.\" Ἰδού σαφῶς διττόν ὑπάρχειν τόν τοῦ ἀδιαιρέτου τρόπον ὑπέθετο ὁ θαυμαστός οὗτος διδάσκαλος· τόν μέν, τήν καθ᾿ ὑπόστασιν σημαίνοντα ἕνωσιν· ὅν καί ἀσπαζόμενος, ὀρθῆς δόξης εἶναί φησι σημαντικόν· τόν δέ, μόνης τῆς κατά σχέσιν συναφείας δηλωτικόν, ὅν καί ἀποστρέφεται· καί τοῖς πιστοῖς τοῦτο αὐτό ποιεῖν παραινεῖ, ἐκ τῆς κατά τήν λέξιν ὁμοίας προφορᾶς, πολλάκις τόν τῆς αἱρετικῆς δεσσεβείας ἰόν τοῖς ἀκεραιοτέροις λεληθότως ἐμβάλλειν δυνάμενον. Ὅθεν παρ᾿ ἑαυτῷ μέν, τό δύο λέγειν ἀδιαιρέτως, ὀρθόδοξον τίθεται· ἐπειδή αὐτός καθ᾿ ὑπόστασιν εἶναι τήν ἕνωσιν ἔλεγε· παρά δέ τῶν κατά Νεστόριον προσφερομένην, ὕποπτον ποιεῖται τήν φωνήν τοῦ ἀδιαιρέτου, ἐπειδή κατά μόνην τήν σχετικήν συνάφειαν τήν ἕνωσιν γεγενῆσθαι ἐδόξαζον.","english":"The blessed Cyril appears to forbid such a phrase, but only when it is advanced in accordance with Nestorius's evil intent, who claimed that the union was merely relational—as the blessed Cyril himself is shown to testify at the end of the same letter, making his own purpose clear even to the most contentious, saying thus: \"But the addition 'indivisibly' seems in our view to be significant of right doctrine. But they do not understand it so. For 'indivisible' among them, according to Nestorius's empty babblings, is taken in another way. For they say that by equality of honor, by identity of will, by authority, the man in whom God the Word dwelt is indivisible from him. So that they do not simply utter the words, but with a certain deceit and malice.\" Behold, this wonderful teacher has clearly supposed that there is a twofold manner of the indivisible: the one signifying the union according to hypostasis, which he embraces and says is significant of right doctrine; the other indicative of mere relational conjunction, which he turns away from—and he exhorts the faithful to do this very thing, since from the identical pronunciation of the word the poison of heretical impiety can often be secretly injected into the more simple-minded. Hence, in his own case, saying \"two indivisibly\" he establishes as orthodox, since he himself said the union is according to hypostasis; but when it is advanced by the followers of Nestorius, he makes the phrase \"indivisible\" suspect, since they supposed that the union came about by mere relational conjunction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Καθ᾿ ὑπόστασιν μέν οὖν ἕνωσίς ἐστι κατά τούς Πατέρας, ἡ τῶν ἑτερουσιῶν εἰς μίαν ὑπόστασιν σύνοδος, θατέρου τῶν κατ᾿ αὐτήν συγκειμένων, πρός τό ἕτερον τήν φυσικήν ἰδιότητα ἀνόθευτόν τε καί ἀμετάβλητον ἔχουσα καί ἀδιαίρετον. Σχετική δέ ἕνωσίς ἐστιν, ἡ τῶν καθ᾿ αὐτούς ἰδικῶς ἐν μονάσι προσωπικαῖς ὑφεστώτων ἴση θελήματος κίνησις καί γνωμικῆς ταυτότητος ἀπαραλλαξία. Ὁ τοίνυν ὁμολογῶν τήν καθ᾿ ὑπόστασιν ἕνωσιν, κἄν λέγῃ δύο φύσεις ἐπί Χριστοῦ μετά τήν ἕνωσιν ἡνωμένας ἀδιαιρέτως, ἑνώσει δηλονότι τῇ καθ᾿ ὑπόστασιν, τῆς ἀληθείας καθοτιοῦν οὐ διαμαρτάνει. Τά γάρ ἐξ ὧν σύγκειται ὁ Χριστός ἀσύγχυτα μεμενηκέναι διά τήν σωζομένην διαφοράν κατά τούς Πατέρας ὁμολογεῖ· τοῦ καθ᾿ ὑπόστασιν ἑνός οὐδαμῶς τά τῷ φυσικῷ λόγῳ ἀλλήλων διαφέροντα ἐκτός εἶναι, καί χωρίς καθ᾿ οἱονδήποτε τρόπον γινώσκειν δυνάμενος. Ὁ δέ τήν κατά σχέσιν πρεσβεύων ἕνωσιν, κἄν εἰ μυριάκις λέγοι τό ἀδιαίρετον, τό ἐπίψογον κέκτηται· κατά τινα ἀγαπητικήν συνδιάθεσιν ἡνῶσθαι, καί τό ἀδιαίρετον ἔχειν λέγειν τά σημαινόμενα· οὐδαμῶς μίαν ὑπόστασιν εἶναι τόν Θεόν Λόγον μετά τῆς ἐξ ἡμῶν ἰδίας αὐτοῦ ἐμψύχου τε καί ἔννου σαρκός εἰπεῖν οἷός τε ὤν. Ἐκ δύο γάρ ὑποστάσεων ἰδικῶν τῶν πρός τά ὁμοειδῆ ἄτομα ἰδικῷ λόγῳ μεμερισμένων, μίαν γενέσθαι ὑπόστασιν, ἀμήχανον. Ὥστε οὐχ ἁπλῶς διαβάλλει καί ἀποπέμπεται ὁ ἅγιος Πατήρ ἡμῶν Κύριλλος, τό λέγειν δύο φύσεις ἡνωμένας ἀδιαιρέτως μετά τήν ἕνωσιν, ἀλλά τήν σημαινομένην διά τῆς τοιαύτης φωνῆς τῶν κακῶς χρησαμένων ἔννοιαν.","english":"Union according to hypostasis, then, is, according to the Fathers, the coming together of those of different essence into one hypostasis, with the one of the things composed in it possessing its natural property in relation to the other, unadulterated and unchangeable and undivided. Relational union is the equal motion of will and the unvarying sameness of judgment of those who subsist individually in personal monads according to themselves. Therefore, he who confesses the union according to hypostasis, even if he says that there are two natures in Christ united inseparably after the union—clearly by the union according to hypostasis—does not in any way err from the truth. For he confesses that the things of which Christ is composed have remained unconfused, because the difference is preserved according to the Fathers; he is able to know that the things that differ from each other by natural principle are in no way outside the one according to hypostasis, and not separately in any way whatsoever. But he who champions the union according to relation, even if he should say \"inseparable\" ten thousand times, has what is blameworthy; he says that the things signified are united by some loving disposition and have inseparability, but he is in no way able to say that God the Word is one hypostasis together with his own animate and intelligent flesh from us. For it is impossible that one hypostasis come to be from two individual hypostases that are divided by individual principle in relation to individuals of the same kind. So our holy Father Cyril does not simply reject and dismiss the saying that two natures are united inseparably after the union, but the meaning signified by such a phrase by those who used it badly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Εἰ τοίνυν δέδεικται, κἄν εἰ μετρίως, πλήν ὅτι γε κατ᾿ ἐμέ εἰπεῖν, ἀρκούντως, ὡς δι᾿ ἐπιστολῆς σημᾶναι ἦν δυνατόν, ἔκ τε τῶν ἁγίων Πατέρων, καί τῆς τῶν κοινῶν ἐννοιῶν ἀκολουθίας, ὡς τήν οἱανοῦν διαίρεσιν, οὔτε ποιεῖν, οὔτε πάσχειν, οὔτε εἰσάγειν ὁ ἀριθμός δύναται, ἀλλ᾿ ἁπλῶς μέν δηλοῖ τά πόσα· τῆς δέ σχέσεως, ὡς δ᾿ ἄν ἔχοντα τύχωσιν, οὐ προσάπτεται· ποία λοιπόν ὑπολέλειπται τομῆς ὑπόνοια, ἤ διαιρέσεως, τοῖς πρός τήν ἁγίαν τοῦ Θεοῦ στασιάζουσιν Ἐκκλησίαν, καί εἰκῆ τοῦ κοινοῦ σώματος αὐτούς ἀποτέμνουσιν· οὐ μᾶλλον δρῶντες, ἤ πάσχοντες τῷ χωρισμῷ ἐλεεινῶς νεκρούμενοι καί φθειρόμενοι· καί τήν ὅσον ἐπί τῇ ἀπρεπείᾳ τοῦ σώματος τοῦ Χριστοῦ, δίκην ἑαυτοῖς ἑτοιμάζοντες· ὥστε παραιτεῖσθαι τούτου γε ἕνεκεν τήν ὀρθήν καί εὐσεβῆς τῆς πίστεως ὁμολογίαν· εἰ μή ἄρα ἐν προσχήματι\n\nεὐλαβείας, τοῦ μή τεμεῖν δόξαι τήν ἕνωσιν, τήν σύγχυσιν ἀσπαζόμενοι, τό μή ἁλῶναι ἐπ᾿ ἀσεβεῖ δόξῃ ὡς πανοῦργοι τεχνάζονται. ΟΤΙ ΠΡΑΓΜΑΤΩΝ ΗΓΟΥΝ ΟΥΣΙΩΝ ΕΠΙ ΧΡΙΣΤΟΥ Η ΔΙΑΦΟΡΑ, ΑΛΛ’ ΟΥ ΠΟΙΟΤΗΤΩΝ... Ὅτι πραγμάτων ἤγουν οὐσιῶν ἐπί Χριστοῦ ἡ διαφορά, ἀλλ᾿ οὐ ποιοτήτων. Καί ὅτι πᾶσα διαφορά, ἐξ ἀνάγκης ἑαυτῇ συνεισάγει τήν ὧν εἶναι λέγεται πάντως ποσότητα· ἡ δέ ποσότης, τόν ἑαυτῆς σημαντικόν ἀριθμόν, κἄν τε συνεχής ἐστιν ἡ ποσότης, κἄν τε διῃρημένη.","english":"If, then, it has been demonstrated—even if only moderately, yet, to speak for myself, sufficiently—as far as it was possible to indicate by letter, both from the holy Fathers and from the sequence of common notions, that number can neither make nor undergo nor introduce any division whatsoever, but simply makes known how many things there are, and does not attach itself to relation, whatever condition things happen to be in—what suspicion of a cutting or division is left, then, for those who faction against the holy Church of God and cut themselves off from the common body to no purpose, not so much acting as suffering, being pitifully put to death and corrupted by the separation, and, as far as lies in the indecency done to the body of Christ, preparing judgment for themselves—so as for this reason to refuse the right and pious confession of the faith? Unless perhaps, under the pretext of piety, so as not to seem to cut apart the union, they embrace confusion, and, like clever schemers, contrive not to be caught in an impious opinion. THAT IN CHRIST THE DIFFERENCE IS OF THINGS, THAT IS, OF ESSENCES, AND NOT OF QUALITIES... That in Christ the difference is of things, that is, of essences, and not of qualities. And that every difference necessarily introduces along with itself the quantity of the things of which it is said to consist; and quantity introduces its own significant number, whether the quantity is continuous or divided.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Ἔδει γάρ αὐτούς, εἴπερ ἀληθῶς τοῦτο μή ἦν, μηδέ τήν διαφοράν ψιλῇ καί μόνῃ τῇ προφορᾷ, ὡς κατά μηδενός κειμένην, πρός ἐξαπάτην τῶν ἀφελεστέρων εἰρωνευτικῶς προφέρουσι, μή παραιτεῖσθαι λέγειν, τίνα καί πόσα τά διαφέροντα τυγχάνει ὄντα, ὧν εἶναι τήν διαφοράν ὁμολογοῦσιν. Εἰ γάρ σώζεσθαι μετά τήν ἕνωσιν τά ἐξ ὧν ἡ ἕνωσις πιστεύουσιν, δύο πάντως τά σωζομένα ὁμολογήσαιεν ἄν. Τοσαῦτα γάρ καί τά συνελθόντα πρός ἕνωσιν τήν ἀδιάσπαστον, τήν οἱανοῦν τροπήν ἤ σύγχυσιν, ἤ μείωσιν, ἤ συναίρεσιν, ἤ μεταβολήν τήν εἰς ἄλληλα ἐκ τῆς ἑνώσεως οὐ δεξάμενα. Νυνί δέ τοῦτο μή δοξάζοντες, ὡς ἠρνημένοι τάς φύσεις μετά τήν ἕνωσιν σώζεσθαι, ὑπευθύνους ἑαυτούς ἐλέγχοις πεποίηνται, κἄν μή βούλωνται, μόνῃ ποιότητι λέγοντες τήν διαφοράν σώζεσθαι, τῶν πραγμάτων χωρίς· ὅπερ ἀνθρώπων προδήλως παιζόντων ἐστί· καί τό μή γελᾶσθαι ὡς εἰκός ὕβριν λογιζομένων, καί σαφῶς κενούντων τό Εὐαγγέλιον, ἄνευ οὐσιῶν ὑποκειμένων, εἶναι ποιτότητας δύνασθαι νομοθετούντων καί ποσοῦ χωρίς, ἐπιγνωσθῆναι διαφοράν ὑποτιθεμένων. Ἠγνόησαν γάρ ὡς ἔοικεν, οἱ σοφώτατοι, ὅτι πᾶσα ποιότης ὑποκειμένης πάντως οὐσίας ἐστί, περί ἥν καί θεωρεῖται καί λέγεται, τό καθ᾿ αὐτήν εἶναι οὐδαμῶς ἔχουσα· καί πᾶσα διαφορά τῆς ἄλλων πρός ἄλλα κατά τόν τοῦ πῶς εἶναι λόγον ἀνομοιότητός τε καί ἑτερότης οὖσα δηλωτική, τό ποσόν τῶν διφερόντων πραγμάτων συνεισάγειν ἑαυτῇ πέφυκεν, εἴτε οὐσιῶν, εἴτε ποιοτήτων, εἴτε ἰδιοτήτων.","english":"For they ought, if this were truly not the case, not to decline to say what and how many the things that differ happen to be, whose difference they verbally acknowledge—rather than ironically uttering the difference in bare pronunciation alone, as though it applied to nothing, to deceive the simpler sort. For if they believe that the things from which the union came are preserved after the union, they would surely acknowledge two things preserved. For just so many were the things that came together into the indivisible union, which did not admit any change whatsoever, nor confusion, nor diminution, nor contraction, nor transformation into one another from the union. But as it is, not holding this opinion, since they have denied that the natures are preserved after the union, they have made themselves liable to refutations, even if they do not wish it, saying that the difference is preserved in quality alone, apart from the things themselves—which is plainly the behavior of men who are playing games, and who reckon being laughed at, as is likely, to be an insult, and who clearly empty the Gospel, legislating that qualities can exist without underlying essences, and supposing that a difference can be known apart from quantity. For they have failed to understand, it seems, these most wise men, that every quality is invariably of an underlying essence, in relation to which it is both contemplated and spoken of, having no existence of its own; and that every difference, being indicative of the dissimilarity and otherness of some things in relation to others according to the principle of how they are, is by nature wont to introduce along with itself the quantity of the things that differ, whether essences, or qualities, or properties.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Καί ἁπλῶς ἵνα συνελών εἴπω, παντός ἑτέρου τινός, τῶν ὅσα διαφέρειν ἀλλήλων ὑπολαβόντες εἴποιεν εἶνα διαφοράν πάντως ἐν ποσῷ τά διαφέροντα θεωρήσαντες, εἴτε αἰσθήσει εἴτε νοήσει τήν διαφοράν ἐγνώρισαν. Ἄνευ γάρ ποσοῦ δύνασθαι διαβεβαιοῦσθαι δεικνύναι διαφοράν, ἀνένδεκτον. Ἐπειδή τά μή ἀλλήλοις πάντη ταυτά, ἕνα καί τόν αὐτόν τοῦ εἶναι οὐδαμῶς ἐπιδέξηται λόγον. Οὐσίας γάρ ἤτοι φύσεως, φέρε εἰπεῖν, πρός οὐσίαν, ἤ ποιόητος πρός ποιότητα, ἤ ἰδιότητος πρός ἰδιότητα, ἤ καί εἴ τι ἕτερον τῶν ὅσα μή πάντη ταυτόν· τά πάντη γάρ ἀλλήλοις ταυτά, καί διαφορᾶς ἀνεπίδεκτα, ἕνα καί τόν αὐτόν τοῦ πῶς εἶναι λόγον, οὐδέποτε λέγειν δυνάμεθα. Τό δέ, ἕνα καί τόν αὐτόν ἐπί πάντων θεωρεῖσθαι λόγον κατά τό αὐτό μή δύνασθαι, τήν δαφοράν ποιῆσαν, ἕν καί ἀλήλοις ταὐτόν ἐκεῖνα, ὧν ὁ τοῦ εἶναι διάφορος, καί οὐχ ὁ αὐτόν λόγος μή δύνασθαι ὑπάρχειν εἰκότως παρίστησιν. Ἄλλο δέ ἄλλου, ἤ ἄλλων ἄλλα διαφέρειν λέγοντες, πολλά, ἤ τοὐλάχιστον, δύο καί οὐχ ἕν σημαίνομεν· εἰ καί ἄλλως, καί καθ᾿ ἕτερον τρόπον τε καί λόγον, ἑνός εἶναι, καί ἕν δύνασθαι (488) λέγομεν· ὡς ἑνός πυρός, αἱ περί αὐτό ποιότητες καί ἰδιότητες, καί ἑνός Χριστοῦ, αἱ φύσεις ἐξ ὣν καί ἐν αἷς συνεστώς γνωρίζεται· καί ἑνός ἀνθρώπου, τά ἐξ ὦν συνετέθη καί ἐν οἷς ὑπάρχων γινώσκεται. Ἕν δέ τῇ ὑποστάσει, ἐπί τε Χριστοῦ, καί τοῦ καθ᾿ ἡμᾶς ἀνθρώπου· ἤτοι τῷ ἐκ τούτων ὡς μερῶν ὅλῳ, ὡς πληρεστάτους ἄμφω ἐπιδεχομένῳ κυρίως τούς τοῦ εἶναι τῶν μερῶν διαφόρους λόγους·","english":"And simply, to put it concisely: of any other thing whatsoever, those things whose difference from one another they have supposed and would call a difference, they have certainly contemplated the differing things in quantity, whether they came to know the difference by sense or by thought. For without quantity it is impossible to be confident of demonstrating a difference. Since things that are not in every way the same as one another can in no way admit one and the same principle of being. For, say, of substance or nature to substance, or of quality to quality, or of property to property, or of any other of the things that are not in every way the same—for things that are in every way the same as one another, and incapable of difference, we can never say have one and the same principle of how they are. But the fact that one and the same principle cannot be contemplated in the same respect in all cases produces the difference, and reasonably establishes that those things are one and the same to one another whose principle of being is different, and that the same principle cannot exist. But when we say that one thing differs from another, or some things from others, we signify many, or at least two and not one—even if in another way, and according to a different mode and principle, we say they are of one, and can be one: as the qualities and properties of one fire are around it, and the natures of one Christ, from which and in which He is known to be constituted; and of one man, the things from which he was composed and in which he is known to exist. And one in hypostasis, both in the case of Christ and of the man according to us—that is, in the whole composed of these as parts, as properly admitting both in the fullest sense, the different principles of being of the parts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"ἀλλ᾿ οὐ τῇ φύσει καί τῇ οὐσίᾳ ἕν, ὅτι μηδέ ἀλλήλων τά μέρη τόν τοῦ εἶναι ἐπιδέχεται λόγον, ἤ ἐπ᾿ ἀμφοῖν ἡμεῖς τόν αὐτόν τοῦ εἶναι λόγον εἰδέναι δυνάμεθα. Οὐχ ὁ αὐτός γάρ θεότητος καί ἀνθρωπότητος λόγος·\n\nὥσπερ οὐδέ ψυχῆς καί σώματος, ὡς πᾶσιν εὔδηλον. Διό οὐχ ἕν τῇ φύσει, οὐδέ μίαν ἁπλῶς ἤ σύνθετον φύσιν τόν Χριστόν εἶναι, πώποτε ὁ τῆς ἀληθείας ὡρίσατο λόγος. Οὔτε γάρ οὐσίας ἤτοι φύσεως δηλωτικόν ὡς εἴδους τό Χριστός ὄνομα ὑπάρχει, τῶν κατά πολλῶν καί διαφερόντων ταῖς ὑποστάσεσι κατηγορουμένων ἀτόμων, καθώς φησιν ἐν τοῖς σχολίοις ὁ μακάριος Κύριλλος, \" Ὅτι τό Χριστός ὄνομα, οὔτε ὅρου δύναμιν ἔχει, οὔτε μήν τήν τινος οὐσίαν δηλοῖ· ὑποστάσεως δέ τῆς τοῦ Λόγου ἐν προσλήμματι δηλονότι σαρκός νοεράν ἐχούσης ψυχήν νοουμένης.\" Ἀλλ᾿ οὐδέ τόν ἄνθρωπον μίαν φύσιν τήν ἐκ ψυχῆς καί σώματος· ὡς τῆς αὐτῆς τῇ ψυχῇ οὐσίας ὄντος τοῦ σώματος· ἀλλά τήν ὡς ἐν εἴδει· πρός μέν τά ἄλλά κατά τήν συστατικήν διαφοράν τεμνομένην εἴδη· κατά δέ τῶν ὑπ᾿ αὐτήν ὡς εἴδος καί ὑπ᾿ αὐτῆς περιεχομένων ἀτόμων ἴσως κατηγορουμένην. Καί οὐ διά τοῦτο τό εἶναι δύο κατά τόν οὐσιώδη λόγον τήν ψυχήν καί τό σῶμα ὡς ψυχήν καί σῶμα· καί ἄλλην καί ἄλλην οὐσίαν κατά τόν τοῦ εἶναι λόγον· τά ἐξ ὧν, καί ἐν οἷς, καί ἅ ὑπάρχει ὁ ἄνθρωπος ἀπηγόρευσεν.","english":"But not one in nature and essence, since neither do the parts admit of each other's principle of being, nor can we know the same principle of being in both. For the principle of divinity and that of humanity is not the same, just as neither is that of soul and body, as is evident to all. Therefore the word of truth has never defined that Christ is one in nature, nor that he is one nature, whether simple or composite. For the name \"Christ\" is not declarative of essence or nature as a species, of the indivisible particulars predicated of many things and differing in their hypostases, as the blessed Cyril says in his scholia: \"For the name 'Christ' has neither the force of a definition, nor does it declare the essence of anything; but it is understood of the hypostasis of the Word, in the assumption, clearly, of flesh having a rational soul.\" But neither is man one nature, that from soul and body, as though the body were of the same essence as the soul; but [it is one] as in a species, divided toward other things by the constitutive difference into species, and perhaps predicated of the indivisible particulars contained under it as a species and by it. And it is not for this reason that soul and body are two according to the essential principle, as soul and as body, and another and another essence according to the principle of being, that he denied the things from which, and in which, and which man is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"ΟΤΙ ΑΣΕΒΕΣ ΕΣΤΙ ΤΟ ΛΕΓΕΙΝ ΜΙΑΝ ΣΥΝΘΕΤΟΝ ΦΥΣΙΝ ΤΟΝ ΧΡΙΣΤΟΝ... Ὅτι ἀσεβές ἐστί τό λέγειν μίαν σύνθετον φύσιν τόν Χριστόν, καί τῇ ἀληθείᾳ μαχόμενον.\n\nΠᾶσα γάρ σύνθετος φύσις, ἑαυτῇ τε καί ἀλλήλοις κατ᾿ αὐτήν τήν εἰς τό εἶναι γένεσιν ἔχουσα τά ἴδια μέρη ὁμόχρονα, καί ἐκ τοῦ μή ὄντος εἰς τό εἶναι, καί εἰς συμπλήρωσιν τῆς τοῦ παντός διακοσμήσεως, παρά τῆς τό πᾶν συστησαμένης, καί εἰς τό εἶναι συνεχούσης δυνάμεως παρηγμένα, ἀλλήλοις εἰκότως ἐξ ἀνάγκης τά ἴδια μέρη περιεχόμενα κέκτηται· ὡς ἐπί τε τοῦ ἀνθρώπου ἔχει, καί τῶν ἄλλων ὅσα συνθέτου εἶναι ἔλαχον φύσεως. Τῆς ψυχῆς ἀκουσίως τε κρατούσης τό σῶμα, καί ὑπ᾿ αὐτοῦ κρατουμένης, καί ζωήν ἀπροαιρέτως αὐτῷ, κατ᾿ αὐτό μόνον τό ἐν αὐτῷ εἶναι παρεχούσης, καί πάθους καί ἄλγους φυσικῶς μεταλαμβανούσης διά τήν ἐγκειμένην αὐτῇ τούτων δεκτικήν δύναμιν· κἄν εἰ τά μάλιστά τινες τῶν κατά τήν Ἐκκλησίαν ἀληθῶν περί ψυχῆς δογμάτων ἀποσφαλέντες, προϋπάρχειν Ἑλληνικῶς, ἤ μεθυπάρχειν ἰουδαϊκῶς τοῦ ἰδίου σώματος τήν ψυχήν τερατευόμενοι, καί ἀρχήν οὐ καλήν οὐδέ θεοφιλῆ τῆς τῶν ὁρατῶν δημιουργίας προκαθηγεῖσθαι ὑποτιθέμενοι, ἀντιπαθῶς πρός τόν τοιοῦτον διάκεινται λόγον· ὧν διελέγξαι τά περί τούτου σαθρά, καί ἀπαγῆ προβλήματα, οὐ τοῦ παρόντος εἶναι καιροῦ τε καί λόγου κρίνας, ἐπί τό προκείμενον ἐπανελεύσομαι.","english":"That it is impious to say that Christ is one composite nature, and that this fights against the truth.\n\nFor every composite nature, having its own parts co-eternal with itself and with one another in respect to the very coming-into-being of existence, and brought forth from non-being into being, and into the completion of the ordering of the whole, by the power that constituted the whole and keeps it in being, reasonably and of necessity possesses its own parts contained by one another; as is the case with man, and with all other things that have obtained a composite nature. The soul involuntarily rules the body and is ruled by it, and provides life to it without choice, by the mere fact of being in it, and naturally partakes of passion and pain because of the receptive power for these things that lies within it. And even if some who have erred from the true doctrines concerning the soul held in the Church, monstrously inventing in the Greek manner that the soul pre-exists, or in the Jewish manner that it comes into being after its own body, and supposing that a beginning that is neither good nor God-loving presides over the creation of visible things—they are disposed in hostility to such a account. Since I judged it to be neither of the present time nor of the present argument to refute their rotten and discordant propositions concerning this, I will return to the matter at hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Οὕτω τοίνυν, καθά πρόκειται, πάσης συνθέτου ἐχούσης φύσεως,οὐκ ἄν τις τολμήσαιέ ποτε τῶν εὐσεβως περί τῶν θείων φρονεῖν ἐγνωκότων, μίαν εἶναι σύνθετον φύσιν εἰπεῖν τόν Χριστόν, ἵνα μή ἐξ ἀνάγκης εἱρμῷ τινι φυσικῷ καί ἀκολουθίᾳ τά τοιαῦτα λέγειν ἐξελόμενος, κτιστόν ὅλον καί ἐξ οὐκ ὄντων, περιγραπτόν τε καί παθητόν, καί τῷ Πατρί οὐχ ὁμοούσιον· καί ἤ συναΐδιον τῷ Λόγῳ τήν σάρκα, ἤ ὁμόχρονον τῇ σαρκί τόν Λόγον ὄντα ὑποτιθέμενος· τοιοῦτος γάρ ὁ πάσης συνθέτου φύσεως λόγος· φοβερῶν ἑαυτόν καταστήσει ἐγκλημάτων ὑπεύθυνον. Τό γάρ συνθέτου φύσεως ὑπάρχον, καί σύνθετον κατά φύσιν δηλονότι ἐστί. Τό δέ κατά φύσιν σύνθετον, τῷ κατά φύσιν ἁπλῷ οὐκ ἄν εἴη ποτέ ὁμοφυές καί ὁμοούσιον. Οὐ θέμις οὖν μίαν τόν Χριστόν λέγειν σύνθετον φύσιν τούς εὐσεβεῖς, οὐ μόνον διά τήν συναγομένην ἐκ τῆς τοιαύτης φωνῆς ἀτοπίαν· ἀλλ᾿ ὅτι καί μηδείς τῶν θεοκρίτων Πατέρων τοῦτο πώποτε εἰρηκώς ἀναπέφανται· ὑπόστασιν δέ μᾶλλον Χριστοῦ σύνθετον μίαν ὁμολογεῖν, καί δύο φύσεις, ἵνα καί τῷ Πατρί ὁμοούσιος κάι ὁμοφυής κατά τήν θεότητα γινώσκηται, καί ἡμῖν ὁμοούσιος καί ὁμοφυής κατά","english":"Thus, then, as has been set forth, since every composite nature has [its parts], no one of those who have resolved to think piously concerning divine things would ever dare to say that Christ is one composite nature, lest, having chosen of necessity by some natural sequence and consequence to say such things, he make himself liable to fearful charges—[namely, that Christ is] wholly created and from non-being, circumscribed and passible, and not consubstantial with the Father; and [lest he be] supposing either that the flesh is co-eternal with the Word, or that the Word is contemporaneous with the flesh. For such is the account of every composite nature. For that which belongs to a composite nature is evidently also composite by nature. But that which is composite by nature would never be of the same kind and consubstantial with that which is simple by nature. It is not lawful, therefore, for the pious to say that Christ is one composite nature, not only because of the absurdity gathered from such a phrase, but also because no one of the God-judged Fathers has ever appeared to have said this; but rather to confess one composite hypostasis of Christ, and two natures, so that He may be known as consubstantial and of the same kind with the Father according to the Godhead, and consubstantial and of the same kind with us according to","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"σάρκα ὁ αὐτός γνωρίζηται· καί εἷς καί ὁ αὐτός πρός τέ τόν Πατέρα καί ἡμᾶς, ὡς μεσίτης Θεοῦ καί ἀνθρώπων ὑπάρχων πιστεύηται. ΠΕΡΙ ΥΠΟΣΤΑΣΕΩΣ ΣΥΝΘΕΤΟΥ Περί ὑποστάσεως συνθέτου.\n\nΕἰ δέ ὅτι καί πᾶσα ὑπόστασις σύνθετος ἑαυτῇ τε καί ἀλλήλοις τά ἴδια μέρη ὁμόχρονα ἔχουσα δείκνυται· ὑπόστασιν δέ σύνθετον εἶναι λέγειν τόν Χριστόν οὐκ ἀρνούμεθα, εἴποιεν καί ἡμᾶς οἱ ἀντιλέγοντες, μή δύνασθαι τήν ἐπί τούτῳ μομφήν ἐκτινάξασθαι, ὡς τοῖς ἰδίοις ἑαλωκότας λόγοις. Φαμέν ἀληθῶς οὕτως ἔχειν, εἴπερ σύνθετον εἶναι ὡς εἶδος αὐτῆς κατηγορούμενον ἔχουσαν ὑπετιθέμεθα. Νυνί δέ τοῦτο μή λέγοντες, οὐδαμῶς τήν οἱανοῦν ἔξομεν μορφήν, σαφῶς γινώσκοντες μή δι᾿ ἐαυτήν σύνθετον εἶναι πᾶσαν σύνθετον ὑπόστασιν, τήν ὑπό τι τελοῦσαν εἶδος· ἀλλά διά τήν φύσιν τήν περιέχουσαν, ὅτ᾿ ἄν σύνθετος ᾗ καί τό κατηγορούμενον εἶδος ὑφ᾿ ὅ ἀνάγεσθαι πέφυκεν· ὡς τοῦ μερικοῦ, ἤτουν ἰδικοῦ ὅλον ἔχοντος ἐν ἑαυτῷ τό καθόλου, ἤτοι τό κοινόν καί γενικόν, πληρέστατον· τοῦ δέ ἰδίου τό σύνολον λόγου τῷ γενικῷ μεταδιδοῦντος οὐδέν· ὅπερ ἐπί Χριστοῦ οὐδείς οὐδαμῶς τῶν ἀνέκαθεν μέχρις ἡμῶν γενομένων τοῦ λόγου τῆς εὐσεβείας ὑφηγητῶν φρονῶν ἀνηγόρευται· ἐφ᾿ οὗ οὔτε γένος, οὔτε εἴδος, ὡς Χριστοῦ κατηγορούμενον εὑρεῖν τις δυνήσεται. Οὐ γάρ φύσεως λόγῳ πρός ἡμᾶς διά σαρκός ὁ θεαρχικός ἐπεδήμησε Λόγος· ἀλλά τρόπῳ οἰκονομίας ἀνελλιπῶς ἑαυτῷ καθ᾿ ὑπόστασιν ἑνώσας, τήν ἡμετέραν ἀνεκαίνησε φύσιν.","english":"that he himself be recognized as flesh; and that he be believed to be one and the same in relation both to the Father and to us, as existing as mediator of God and men. CONCERNING A COMPOSITE HYPOSTASIS. Concerning a composite hypostasis.\n\nBut if it is shown that every hypostasis is composite, having its own parts contemporaneous both with itself and with one another; and if we do not deny that Christ is a composite hypostasis, those who contradict might say that we too are unable to shake off the reproach on this point, as having been caught by our own arguments. We say that this is truly so, if indeed we were supposing that he is composite as having the species predicated of it. But as it is, since we do not say this, we shall in no way have any form of such a charge, clearly knowing that every composite hypostasis is not composite on its own account—the one that falls under some species—but on account of the nature that contains it, whenever it is composite and the predicated species under which it naturally is reduced; as the particular, that is the specific, whole having in itself the universal, that is the common and generic, most complete; but the proper [part] imparting nothing of the whole account to the generic. No one at all of the teachers of the word of piety who have arisen from the beginning down to us has been proclaimed to think this concerning Christ; in whose case neither genus nor species can anyone find predicated of Christ. For not by the account of nature did the Word, ruler of divine things, come to us through flesh, but by the mode of economy, having united our nature to himself without deficiency according to hypostasis, he renewed it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Ὥστε οὐδέν τῆς πολλῆς αὐτῶν περινοίας, ἵνα τῆς μικρῷ πρόσθεν τῶν ἐξητασμένων ἀκολουθίας λαβώμεθα, ἀπώναντο, πάλιν εἰς τό ποσόν ὅπερ πεφεύγασι, περιτραπέντος αὐτοῖς τοῦ σοφοῦ, μή δυναμένοις οὐδ᾿ αὐτήν τήν ἐν τῷ ποιῷ διαφοράν ἄνευ ποσοῦ εἶναι λέγειν. Ἀνάγκη γάρ πᾶσα πολλάς εἶναι· ἤ τό μέτριον δύο, ὡς προείρηται, τάς ποιότητας, ὧν τήν διαφοράν εἶναι ὑπολαμβάνουσι. Μόνην γάρ ποιότητα πρός ἄλλην παντελῶς ἀμιγῶς ἔχουσαν πρός ἑαυτήν διαφέρειν, οὐκ ἄν τις νοῦν ἔχων εἴποι ποτέ. Λοιπόν οὖν, ἤ καί αὐτής παύσωνται τῆς ψιλῆς διαφορᾶς, ποσοῦ πάντως τινῶν διαφερόντων δηλωτικήν αὐτήν οὖσαν μαθόντες· ἤ σύν ἡμῖν τῆς ἀληθείας τήν ὁμολογίαν καταδεξάσθωσαν, τῷ λόγῳ τῆς διαφορᾶς καί μόνον, πρός γνῶσιν τοῦ ἀσύγχυτα μεμενηκέναι τά συνελθόντα, τόν ἀριθμόν εὐσεβῶς κατά τούς Πατέρας παραλαμβάνουσιν. Ἐπείτοιγε εἰπάτωσαν ἡμῖν ἀγαπητκῶς ἐρέσθαι βουλομένοι, εἴπερ ἔνεστιν αὐτοῖς λόγος σοφίας οὐκ ἐγεννής, πῶς δύο μέν τά συνδεδραμηκότα πρός ἕνωσιν λέγοντες, ταῦτα δέ αὐτά μεμενηκέναι ἀσύγχυτα καί μετά τήν ἕνωσιν οὐκ ἀρνούμενοι· ὡς μηδ᾿ ἑτέρου τοῦ κατά φύσιν ὅρου τε καί λόγου ἐκστάντος· κἄν εἰ πρός ἕν ἄμφω συντελοῦσι πρόσωπον τοῦ Υἱοῦ καί μίαν ὑπόστασιν· δύο τά καί κατ᾿ αὐτούς σωζόμενα, ὥς φασιν, εἴπερ ἀληθεύουσιν, οὐχ ὁμολογοῦσι· καί τίς αὐτοῖς τῆς μειώσεως ὁ λόγος, καί δι᾿ ἥντινα τήν αἰτίαν, καί πῶς ἄμφω αἱ φύσεις μίαν γενόνασιν; Ἤ εἴπερ μειώσεως καθαρά διέμεινεν ἡ ἕνωσις, τίς ὁ τοῦ μή λέγεσθαι τά ἀμειώτως σωζόμενα λόγος· καί στέργομεν εὐπειθῶς τῆς μιᾶς τήν στέρησιν·","english":"So that they gain nothing from their great ingenuity—to take up the sequence of what was examined a little earlier—since their cleverness has again been overturned into the quantity they sought to escape, unable even to say that the very difference in quality exists without quantity. For it is entirely necessary that they be many; or, as was said before, that the qualities be a moderate two, whose difference they suppose to exist. For no one of sound mind could ever say that a single quality, having itself wholly unmixed in relation to another, differs from itself. It remains, then, either that they cease from this bare difference itself, having learned that it is altogether indicative of quantity in things that differ; or that they accept with us the confession of the truth, receiving in a pious manner, according to the Fathers, the number along with the principle of difference alone, for the knowledge that the things that came together have remained unconfused. Otherwise, let them tell us—since we wish to ask in a friendly spirit—if there is in them a word of wisdom that is not base, how, while saying that the two things that ran together toward union are two, and not denying that these very things have remained unconfused even after the union—so that neither has departed from its own natural definition and principle—even if both contribute to one person of the Son and one hypostasis, they do not confess two things also preserved according to them, as they say, if indeed they speak the truth; and what is their account of the diminution, and for what cause, and how have both natures become one? Or if the union remained pure of diminution, what is the account of their not being called the things preserved without diminution; and let us obediently welcome the deprivation of the one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"καί θαυμάζομεν αὐτῶν τῆς εὐπαιδείας τό εὔτονον, ὡς μόνων τῆς τῶν ἀῤῥήτων γνώσεως ἐκφανθέντων ἡμῖν χωρητικῶν. Ἀλλ᾿ οὐ δυνήσονται πώποτε τόν τοῦτο πείθοντα παραστῆσαι λόγον.\n\nΕΠΙΛΥΣΙΣ ΣΥΝΤΟΜΟΣ ΤΗΣ ΣΕΥΗΡΟΥ ΑΠΟΡΙΑΣ ΚΑΤΑ ΤΗΣ, ΕΝ ΔΥΟ, ΦΩΝΗΣ Ἐπίλυσις σύντομος τῆς Σευήρου ἀπορίας κατά τῆς, Ἐν δύο, φωνῆς.\n\nΚἄν εἰ τά μάλιστα ἐπ᾿ ἐκεῖνο καταφεύγομεν τελευταῖον, τό σαθρόν καί διάκενον Σευήρου εὕρημα, τό πάνυ παρ᾿ αὐτοῦ ὥσπερ τι σοφόν πανταχοῦ φερόμενον καί ᾀδόμενον, φάσκοντες γελοῖον εἶναι, ἐκ δύο φύσεων δύο φύσεις ἐκ τῆς ἑνώσεως πάλιν ἀναδειχθῆναι λέγειν· ὥσπερ λήμματι παρ᾿ ἡμῶν δοθέντι τά εἰκότα ἐπισυνάγοντες. Τίνος γάρ ἤκουσαν τῶν τά θεῖα τῆς Ἐκκλησίας πεπαιδευμένων δόγματα, ὡς ἡ ἕνωσις ἐκ δύο φύσεων δύο ἀπετέλεσε φύσεις; Ἀλλ᾿ οὐδαμῶς ἀκηκοέναι εἰπεῖν δυνήσονται ἀληθείας φροντίζοντες. Λέγομεν δέ ἐκ δύο φύσεως τήν ἕνωσιν γεγενῆσθαι· μίαν δέ τήν ἐξ αὐτῶν ὑπόστασιν ἀποτελέσθαι τοῦ Χριστοῦ σύνθετον ἐκεῖνας αὐτάς τάς ἐξ ὧν συνετέθη φύσεις, ὡς ὅλον ἴδια μέρη ἀνελλιπῶς μετά τῶν φυσικῶν ἰδιωμάτων, καί ἀτρέπτως φυλάττουσάν τε καί διασώζουσαν· καί ἐν αὐταῖς φυλαττομένην καί σωζομένην ὡς ὅλον ἐν μέρεσιν. Ἐκ δύο οὖν φύσεων, οὐ δύο φύσεις, ἀλλά μίαν ὑπόστασιν λέγομεν Χριστόν σύνθετον· τούτων ὡς ἰδίων μερῶν περιεκτικήν τῶν φύσεων, καί ταύτας ὡς ἴδια καί συμπληρωτικά μέρη περιέχουσαν· καί ἐν αὐταῖς ὡς ἐν μέρεσι καί οὖσαν καί γνωριζομένην. Ἕως γάρ ἄν ἀσύγχυτα τά συνελθόντα μεμένηκαι πιστεύηται, ἀεί δέ μένει ἀσύγχυτα, τοῦ μή δύο εἶναι κατά τό πεφυκέναι εἶναι, ὅπερ ἑκάτερον κατ᾿ οὐσίαν εἶναι πέφυκεν·","english":"And we marvel at the vigor of their good education, as though they alone had been shown to us capable of the knowledge of ineffable things. But they will never be able to set forth the argument that persuades this.\n\nA Brief Solution to Severus's Difficulty Against the Phrase \"In Two.\"\n\nEven if we take refuge most of all in that last sorry and empty invention of Severus, which is everywhere carried about and sung by him as though it were something wise, saying that it is ridiculous to claim that from two natures two natures are again produced from the union—as though we were drawing the likely conclusions from a premise granted by us. For from whom among those educated in the divine doctrines of the Church have they heard that the union produced two natures from two natures? But those who care for the truth will not be able to say that they have heard it at all. We say that the union came to be from two natures, and that one composite hypostasis of Christ was produced from them, and that it preserves and safeguards those very natures of which it was composed, as a whole does its own parts without deficiency, together with their natural properties, and without change; and that it is preserved and saved in them as a whole is in its parts. From two natures, then, not two natures, we say that Christ is one composite hypostasis—containing these natures as its own parts, and encompassing them as its own and complementary parts, and being and being known in them as in parts. For as long as the things that came together remain and are believed to be without confusion—and they always remain without confusion—so that they are not two according to their natural being, which each of them is by nature—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"ὥσπερ οὖν καί τοῦ ἕν εἶναι ταῦτα τῷ κατά τήν ὑπόστασιν λόγῳ, ἕως ἄν ἡ ἕνωσις ᾖ· ἀεί δέ ἐστι κατά τήν εὐσεβῆ τῶν πιστῶν ὁμολογίαν, ἀδύνατον.\n\nΔιό ἕν καί δύο αὐτό λέγοντες, οὐ κατά τό αὐτό φαμεν, ἐπί τοῦ αὐτοῦ καί ἑνός ἀμφότερα· κατ᾿ ἄλλο δέ καί ἄλλο. Οἷον κατά μέν τόν τῆς φύσεως λόγον, τῶν ἐξ ὧν ἡ ἕνωσις, τό δύο. Οὐ γάρ ταὐτόν κατά τήν φύσιν τῇ ἰδίᾳ σαρκί τόν Θεόν Λόγον γινώσκομεν· κατά δέ τόν τῆς ὑποστάσεως λόγον τό ἕν· ταὐτόν γάρ τόν Θεόν Λόγον τῇ ἰδίᾳ σαρκί κατά τήν ὑπόστασιν ἐπιστάμεθα. Οὔτε οὖν τάς φύσεις ἀφρόνως εἰς μίαν συναλείφομεν φύσιν, τῷ ἀνῃρῆσθαι λέγειν ἐπί Χριστοῦ τήν φυσικήν διαφοράν, ἵνα μή τροπήν τοῦ Λόγου καί τῆς σαρκός εἰσαγάγωμεν· οὔτε εἰς δύο πάλιν ἰδιοσυστάτους μανικῶς διαιροῦμεν, τῷ καί κατά τόν τῆς ὑποστάσεως λόγον τιθέναι διαφοράν, ἵνα μή τήν ἡμῶν αὐτῶν ἀρνώμεθα σωτηρίαν· ὥσπερ οἱ ἐκ διαμέτρου πρός ἀλλήλους μερισάμενοι τήν ἀσέβειαν, Ἀπολινάριος ἅμα Εὐτυχεῖ, καί Νεστόριος ποιήσαντες· οἱ μέν φυσικήν διαφοράν ἐπί Χριστοῦ οὐκ εἰδότες· ὁ δέ πρός ταύτῃ καί προσωπικήν προσεπάγων, τῆς ἀληθείας ἐξέπεσαν. Ἀλλ᾿ εἰδότες καί ἐν τῇ καθ᾿ ὑπόστασιν ἑνώσει τήν φυσικήν ἰδιότητα ἄτρεπτον, καί τήν σύγχυσιν ὁμοίως καί τήν διαίρεσιν ἀποστρεφόμεθα· μήτε τήν ἕνωσιν σύγχυσιν, ὡς ἀγνοοῦντες τά ἑνωθέντα· μήτε διαίρεσιν τήν διαφοράν, ὡς καθ᾿ αὑτά ὑφεστάναι μεμερισμένως εἰδότες τά διαφέροντα, ἐργαζόμενοι.","english":"Just as, therefore, they are one by the principle of hypostasis, as long as the union exists—and it always exists according to the pious confession of the faithful—it is impossible.\n\nTherefore, when we say that it is one and two, we do not say both of the same thing, concerning the same one thing; but in one respect and in another. For example, according to the principle of nature, there are two, from which the union is composed. For we do not know God the Word to be the same in nature as his own flesh; but according to the principle of hypostasis, there is one. For we know God the Word to be the same as his own flesh according to hypostasis. Therefore, we neither foolishly conflate the natures into one nature, by saying that the natural difference in Christ has been abolished, lest we introduce a change of the Word and of the flesh; nor again do we madly divide them into two independently subsistent beings, by positing a difference also according to the principle of hypostasis, lest we deny our own salvation—just as those who have been divided from one another diametrically in impiety have done, Apollinarius together with Eutyches, and Nestorius. The former did not know the natural difference in Christ; the latter, in addition to this, also introduced a personal one, and they fell away from the truth. But knowing the natural property to be unchangeable even in the union according to hypostasis, we equally reject both confusion and division: neither calling the union a confusion, as if we did not know the things united; nor calling the difference a division, as if we knew the things that differ to subsist separately by themselves, and effecting this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Τοῦτο μέν οὖν, ὡς οἶναι, καί ὁ μέγας Θεολόγος Γρηγόριος διδάσκων φαίνεται ἐν τῷ μεγάλῳ ἀπολογητικῷ, \" Ἕν ἐξ ἀμφοῖν λέγων, καί δι᾿ ἑνός ἀμφότερα·\" ὡσανεί ἔλεγεν, Ὥσπερ γάρ ἕν ἐξ ἀμφοῖν, τουτέστιν ἐκ δύο φύσεων τό ἕν, ὡς ὅλον ἐκ μερῶν κατά τόν τῆς ὑποστάσεως λόγον· οὕτω καί διά τοῦ καθ᾿ ὑπόστασιν ἑνός, ὡς ὅλου, ἀμφότερα τῷ κατά φύσιν λόγῳ τά μέρη, τουτέστι τά δύο. Ὅπερ ἐν τῷ δευτέρῳ περί Υἱοῦ λόγῳ τρανώτερον διεξιών, φησίν, \"Εἰ γάρ καί τό συναμφότερον ἕν, ἀλλ᾿ οὐ τῇ φύσει, τῇ δέ συνόδῳ.\" Τοῦτο δέ αὐτό καί ὁ κακάριος Κύριλλος ἐν τοῖς πρός Σούκενσον γράμμασι δείκνυται φρονῶν, ἐν οἷς ἐπί τοῦ κατά τόν ἄνθρωπον παραδείγματός φησιν· \" Ὥστε τά δύο μηκέτι μέν εἶναι δύο, δι’ ἀμφοῖν δέ τό ἕν ἀποτελεῖσθαι ζῶον·\" μονονουχί ἐν τούτοις διαῤῥήδην βοῶν, Ὅτι τά ἐξ ὧν ἡ σύνθεσις ἐπί τε τοῦ καθ᾿ ἡμᾶς ἀνθρώπου τοῦ ἐκ ψυχῆς καί σώματος· ἐπί τε τοῦ κατά Χριστόν μυστηρίου, τοῦ ἐκ θεότητος καί ἀνθρωπότητος, τό εἶναι μέν δύο κατά τόν οὐσιώδη λόγον οὐκ ἀνῄρηται· ἐπεί, οὐδέ ἑτερούσια ἔτι μένει. Τό δέ καθ᾿ αὐτά ἐν","english":"This, then, as it seems, is what the great Gregory the Theologian also plainly teaches in the great Apologetic, saying \"one from both, and through one both\"—as if he were saying: Just as there is one from both, that is, the one from two natures, as a whole from parts according to the principle of the hypostasis, so too through the one according to hypostasis, as a whole, both are the parts according to the principle of nature, that is, the two. And expounding this more clearly in the second discourse On the Son, he says, \"For even if the combined whole is one, it is not by nature, but by conjunction.\" The blessed Cyril also is shown to hold this very same view in his letters to Succensus, where, using the example of a human being, he says: \"So that the two are no longer two, but through both one living being is completed\"—all but crying out plainly in these words that the things from which the composition is made, both in the case of the human being made of soul and body and in the case of the mystery concerning Christ, made of divinity and humanity, are not destroyed as to their being two according to the essential principle; since otherwise it would no longer remain of a different essence. But the fact that they are, taken in themselves, in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"μονάδι καί μονάδι ἰδιοσυστάτως εἶναι δύο, παντελῶς ὁ τῆς εὐσεβείας οὐ παραδέχεται λόγος· ἵνα μή τόν ἕνα ἄνθρωπον ἤτοι ζῶον, εἰς ἀνθρώπου ἤ ζῶα δύο μερίζωμεν· καί τόν ἕνα Χριστόν εἰς δύο Χριστούς, ἤ δύο Υἱούς. Εἰ γάρ μή τοῦτο πανταχοῦ καί νοεῖν καί φρονεῖν καί διδάσκειν καλῶς ἔγνω ὁ μακάριος Κύριλλος, οὐκ ἄν τήν τῶν φύσεων διαφοράν μή ἀνῃρῆσθαι διά τήν ἕνωσιν ἔφασκεν· οὐκ ἄν ἄλλο καί ἄλλο, ἕτερον καί ἕτερον, καί τοῦτο κἀκεῖνο, καί ἄμφω τόν ἕνα Χριστόν, καί ἀσυγχύτους μεμενηκέναι τάς φύσεις ἐδίδασκεν. Οὐκ ἄν μή μεταπεφοιτηκέναι εἰς τήν τῆς σαρκός φύσιν τόν Λόγον, ἤ τήν σάρκα εἰς τήν αὐτοῦ τοῦ Λόγου φύσιν μή μεταβληθῆναι ἐδόξαζεν. Οὐκ ἄν τάς εὐαγγελικάς καί ἀποστολικάς περί τοῦ Κυρίου φωνάς τούς θεηγόρους ἄνδρας ἐγίνωσκε, τάς μέν κοινοποιοῦντας, ὡς ἐφ’ ἑνός προσώπου· τάς δέ διαιροῦντας, ὡς ἐπί δύο φύσεων. Οὐκ ἄν τό ὅλον, τουτέστι τόν Χριστόν, μίαν εἶναι φύσιν λέγειν παρῃτεῖτο, εἴπερ εὐσεβές τοῦτο ἠπίστατο. Οὐκ ἄν ὡρίζετο μηδέν ἄλλο τήν ἀνθρωπίαν εἶναι φύσιν, πλήν σαρκός νοερῶς ἐψυχωμένης· διά τούτου τελείαν εἶναι διαβεβαιούμενος ἐν Χριστῷ καί τήν φύσιιν τῆς ἀνθρωπότητος. Οὐκ ἄν διά τοῦ ἐπάγειν τό Σεσαρκωμένην, τῆς καθ᾿ ἡμᾶς οὐσίας τήν δήλωσιν εἰσκομίζεσθαι ἔφασκεν. Οὐκ ἄν ὀρθῆς δόξης εἶναι σημαντικόν, τό λέγειν δύο φύσεις ἡνωμένας ἀδιαιρέτως, ὅτ᾿ ἄν μή κατά τόν Νεστορίῳ δοκοῦντα τρόπον κακούργως προφέρηται ἡ φωνή, διωρίζετο. Οὐκ ἄν τοιαῦτα, ἀλλά μυρία λέγων, ὡς τοῖς φιλοπόνοις δῆλον ἐκ τῶν αὐτοῦ συγγραμμάτων, ἐφαίνετο.","english":"For the word of piety does not at all accept that there are two by a monad and a monad in a manner of individual subsistence, lest we divide the one man, that is, the living being, into two men or two living beings, and the one Christ into two Christs or two Sons. For if the blessed Cyril had not known how to think and to hold and to teach this rightly everywhere, he would not have said that the difference of the natures has not been abolished because of the union; he would not have taught that one thing and another, different and different, and this and that, and both are the one Christ, and that the natures have remained unconfused. He would not have held the opinion that the Word has not been changed over into the nature of the flesh, or that the flesh has not been changed into the very nature of the Word. He would not have known that the divinely-speaking men treat the Gospel and apostolic sayings about the Lord, making some of them common, as of one person, and dividing others, as of two natures. He would not have refused to say that the whole, that is, Christ, is one nature, if indeed he knew this to be pious. He would not have defined that the humanity is no other nature than flesh rationally ensouled, thereby confidently affirming that the nature of the humanity is also perfect in Christ. He would not have said, by adding \"made flesh,\" that the declaration of our essence is introduced. He would not have defined that it is a sign of right doctrine to say that two natures are united without division, whenever the phrase is not wickedly brought forward in the manner that seemed right to Nestorius. He would not have appeared saying such things—but countless things—as is clear to the diligent from his own writings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Πόθεν οὖν, κἀκ τίνων τῶν διδασκάλων, τάς ἐπί Χριστοῦ, ἐξ ὧν καί ἔστι, σωζομένας μετά τήν ἕνωσιν καί κατ’ αὐτούς, ὥς φασι, δύο φύσεις, μή δεῖν εὐσεβῶς ὁμολογεῖσθαι παρά τῶν πιστῶν παραστήσουσιν; Οὐδείς γάρ οὐδαμῶς τῶν ἐγκρίτων διδασκάλων τοῦτο θεσπίσας εὐρίσκεται· τοὐναντίον μέν οὖν πάντες καί εἶπον, καί λέγειν τούς πιστούς διά τῶν ἰδίων ἐδίδαξαν φωνῶν· εἰ μή ἄρα συνήθως ἐκ καρδίας πλασάμενοι τό δοκοῦντα, ὡς ἑνός τῶν Πατέρων ἀπάτης ἕνεκεν τῶν ἀκεραιοτέρων, τό πλάσμα προβάλλοιντο. Ἀλλ᾿ οὗτοι, ὡς ἔοικεν, αἰσχύνην ἡγούμενον τό πείθεσθαι, καί τήν εἰς πλανήσαντας αὐτούς ἐξ ἀρχῆς ἀνθρώπους προσπάθειαν τῆς θείας ἀγάπης προκρίνοντες, καί τοῦ εὐσεβεῖν τό φιλόνεικον προτιμῶντες, καί τοῦ τιμᾶσθαι ὡς ἱερεῖς παρά τῶν ἀνθρώπων, οἷς τήν ἀπάτην διά τοῦ καθ᾿ ἡμῶν ψεύδεσθαι τά μή ὄντα προσάγουσι· καί τῶν κακόν κακοῦ ἀντιλαβεῖν, τῆς ἀπάτης λέγω μισθόν τά φθειρόμενα, τήν παρά τοῦ Θεοῦ ἐπί τῇ ὁμονοίᾳ τῆς πίστεως ἀποδοχήν τε καί τιμήν κατωτέραν ποιούμενοι, τοῦ πολεμεῖν τῇ ἀληθείᾳ, καί ἀφιστᾷν αὐτῆς ἐπιχειρεῖν, οὐ παύονται ὅσους ἄν δύνανται. Διό παρακαλῶ ὑμᾶς ἐγώ ὁ ἐλάχιστος, τέκνα ὄντας γνήσια τῆς ἁγίας ἀποστολικῆς Ἐκκλησίας, ἐν ᾗ φωτισθέντες διά τῆς τοῦ θείου λουτροῦ ἀναγεννήσεως, υἱοθετηθῆναι Θεῷ ἐν Πνεύματι ἠξιώθητε στέλλεσθαι ἀπό τῶν τοιούτων, μνημονεύοντας τοῦ ἁγίου Ἀποστόλου Παύλου γράφοντοςῬωμαίοις τόν τρόπον τοῦτον· Παρακαλῶ ὑμᾶς, ἀδελφοί, σκοπεῖν τούς τάς διχοστασίας καί τά σκάνδαλα παρά τήν διδαχήν, ἥν ὑμεῖς ἐμάθετε, ποιοῦντας, καί ἐκκλίνατε ἀπ᾿ αὐτῶν.","english":"From where, then, and from which of the teachers, will they show that the two natures on Christ—which are preserved after the union even according to them, as they say, from the very things of which He consists—ought not to be piously confessed by the faithful? For no one at all among the approved teachers is found to have decreed this; on the contrary, all both said it and taught the faithful to say it by their own words—unless perhaps, forming their opinion from their heart in the usual way, they put forward the fabrication as if it were one of the Fathers, for the deception of the more simple-minded. But these men, as it seems, regarding it as a shame to be persuaded, and preferring their attachment to the men who led them astray from the beginning over the divine love, and choosing contentiousness over piety, and esteeming being honored as priests by men—to whom they bring the deception by lying against us about things that are not—and esteeming the acceptance and honor from God for concord in the faith lower than receiving evil for evil, I mean the corruptible things as the wage of deception, do not cease to war against the truth and to attempt to lead away from it as many as they can. Therefore I, the least, exhort you, who are genuine children of the holy apostolic Church, in which, having been enlightened through the regeneration of the divine bath, you were deemed worthy to be adopted as sons to God in the Spirit, to be on your guard against such men, remembering the holy Apostle Paul, who writes to the Romans in this manner: I exhort you, brothers, to watch those who make divisions and scandals contrary to the teaching which you learned, and turn away from them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Οἱ γάρ τοιοῦτοι τῷ Κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν, ἀλλά τῇ ἑαυτῶν κοιλίᾳ· καί διά τῆς χρηστολογίας καί εὐλογίας ἐξαπατῶσι τάς καρδίας τῶν ἀκάκων. Καί πάλιν περί τούτων αὐτῶν, ταραχάς τῇ τοῦ Θεοῦ Ἐκκλησίᾳ κινεῖν εἰθισμένων Κορινθίοις ἐπιστέλλοντος τάδε· Οἱ γάρ τοιοῦτοι ψευδαπόστολοι ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς Ἀποστόλους Χριστοῦ. Καί οὐ θαῦμα· αὐτός γάρ ὁ Σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός. Οὐ μέγα οὖν, εἰ καί οἱ διάκονοι αὐτοῦ μετασχηματίζονται ὡς διάκονοι δικαιοσύνης· ὧν τό τέλος ἔσται κατά τά ἔργα αὐτῶν. Τούτων δέ αὐτῶν τό τῆς γνώμης δολερόν, καί τοῦ τρόπου τό ὑπόκλοπον ἐν\n\nΕὐαγγελίοις γάρ ὁ Κύριος αἰνιττόμενος, προαναιφώνησε, τούς πιστούς οἷον ἀσφαλιζόμενος, λέγων· Προσέχετε ἀπό τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρός ὑμᾶς ἐν ἐνδύμασι προβάτων· ἔσωθεν δέ εἰσι λύκοι ἅρπαγες. Ἀπό τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. Περί τούτων δέ αὐτῶν καί ὁ ἅγιος Εὐαγγελιστής Ἰωάννης ἐν τῇ πρώτῃ αὐτοῦ καθολικῇ, νηφαλαιοτέρους τούς εὐσεβεῖς ἐργαζόμενος, φησίν, Ἀγαπητοί μή παντί πνεύματι πιστεύητε, ἀλλά δοκιμάζετε τά πνεύματα, εἰ ἐκ τοῦ Θεοῦ εἰσιν· ὅτι πολλοί ψευδοπροφῆται ἐξεληλύθασιν εἰς τόν κόσμον. Ἐν τούτῳ γινώσκετε τό Πνεῦμα τοῦ Θεοῦ. Πᾶν πνεῦμα ὅ ὁμολογεῖ Ἰησοῦν Χριστόν ἐν σαρκί ἀληλυθότα, ἐκ τοῦ Θεοῦ ἐστι. Καί πᾶν πνεῦμα ὅ οὐχ ὁμολογεῖ Κύριον Ἰησοῦν Χριστόν ἐν σαρκί ἐληλυθέναι, τοῦ Θεοῦ οὐκ ἔστι· καί τοῦτό ἐστι καί νῦν ἐν τῷ κόσμῳ ἐστίν.","english":"For such people do not serve our Lord Christ, but their own belly, and through smooth talk and blessing they deceive the hearts of the innocent. And again, concerning these very men who are accustomed to stir up disturbances in the Church of God, he writes to the Corinthians as follows: For such men are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder, for Satan himself transforms himself into an angel of light. It is no great thing, then, if his servants also transform themselves as servants of righteousness, whose end will be according to their works. But the deceitfulness of their mind and the stealth of their manner in\n\nFor in the Gospels the Lord, hinting at this, foretold it, as it were securing the faithful, saying: Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves. By their fruits you shall know them. Concerning these very men the holy Evangelist John also, in his first catholic epistle, making the pious more sober-minded, says: Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world. By this you know the Spirit of God. Every spirit that confesses Jesus Christ as having come in the flesh is of God. And every spirit that does not confess that the Lord Jesus Christ has come in the flesh is not of God; and this is that spirit which is now in the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Τούτων ἀεί μνημονεύοντας τῶν λόγων, αὐτούμενος ὑμᾶς, εὐλογημένοι, τῆς εὐσεβείας, ἧς οὐδέν ἀνθρώποις πρός τό φιλιωθῆναι Θεῷ οἰκειότερον, διά πάσης προσοχῆς καί ἐπιμελείας ἔχεσθαι βούλομαι πάντας πάσῃ δυνάμει ἀποστρεφομένους, τούς μή δεχομένους τά εὐσεβῆ τῆς Ἐκκλησίας καί σωτήρια δόγματα· καί μάλιστα μαθόντας τῆς τοῦ Ἀντιχρίστου διδασκαλίας εἶναι, Τό μή ἐν σαρκί ὁμολογεῖν τόν Κύριον ἡμῶν καί Θεόν Ἰησοῦν Χριστόν, ὡς μέγας εὐαγγελιστής διαῤῥήδην βοᾷ Ἰωάννης· ὅπερ οἱ νῦν τῇ τοῦ Θεοῦ πολεμοῦντες Ἐκκλησίᾳ προφανῶς καταγγέλλουσι, τήν φύσιν τῆς σαρκός ἀπαρνούμενοι, τῷ μή ὁμολογεῖν ἐν Χριστῷ σώζεσθαί τε καί εἶναι αὐτήν ἀνέχεσθαι· καί οὔτε φρίττουσι, τό ἐνεεινότερον, ἤ θρασύτερον, εἰπεῖν οἰκειότερον, τῆς Θεῷ ἀντικειμένης δόξης κήρυκας ἑαυτούς προβαλλόμενοι. Ἀλλ᾿ οὗτοι μέν οὕτω διακεῖσθαι ἐπισφαλῶς κατά τήν πίστιν προελόμενοι, ἄξιον τῆς αὐτῶν δρέπονται ἀνοίας καρπόν· τό παρά πᾶσιν εὐφώρατον κεκτῆσθαι τῆς δισσεβείας ἔλεγχον. ΕΚΘΕΣΙΣ ΣΥΝΤΟΜΟΣ ΤΗΣ ΕΚΔΟΧΗΣ ΤΩΝ ΟΡΘΩΣ ΕΠΙ ΧΡΙΣΤΟΥ ΚΑΤΑ ΤΗΝ ΚΑΘΟΛΙΚΗΝ...","english":"Always remembering these words, I entreat you, blessed ones, to hold fast with all attentiveness and care to the piety than which nothing is more akin to humans for becoming friends with God, all of you turning away with all your might from those who do not accept the pious and saving doctrines of the Church, and especially those who have learned that they belong to the teaching of the Antichrist—namely, the refusal to confess in the flesh our Lord and God Jesus Christ, as the great evangelist John cries out plainly. This is what those who now war against the Church of God openly proclaim, denying the nature of the flesh, by not confessing that in Christ it is saved and that it exists and is accepted; and they do not shudder—to speak the more emphatic, or rather the more audacious, the more apt term—at putting themselves forward as heralds of the doctrine opposed to God. But these men, having chosen to be thus perilously disposed in the faith, reap the worthy fruit of their own folly: the possession of the proof of their double impiety, easily detected by all. A BRIEF EXPOSITION OF THE SUMMARY OF THE CORRECT...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"Ἔκθεσις σύντομος τῆς ἐκδοχῆς τῶν ὀρθῶς ἐπί Χριστοῦ κατά τήν καθολικήν Ἐκκλησίαν ὁμολογουμένων τῆς πίστεως φωνῶν. Ἡμεῖς δέ σύν Θεῷ φᾶναι, οἱ τήν θείαν καί καθαράν τῆς ἐκκλησιαστικῆς διδασκαλίας πόαν νεμόμενοι, ἀκαθαίρετον ἔχοντες τῆς εὐσεβείας τό κλέον, πάσας εὐσεβῶς τάς εὐσεβεῖς ἐπί Χριστοῦ τόν Πατέρων φωνάς, ὁμολογεῖν ἐνώπιον Θεοῦ καί ἀνθρώπων παῤῥησιαζόμεθα, μετ᾿ εὐσεβοῦς ἐκάστην ἐννοίας καί λογισμοῦ τοῦ πρέποντος ἐκλαμβάνοντες· καθώς ἄνωθεν αἱ ἀπ᾿ ἀρχῆς διά τῶν γενομένων λειτουργῶν τῆς χάριτος, τόν σωτήριον τῆς πίστεως κατηχήθημεν λόγον. Ὁμολογοῦμεν τοίνυν τόν Κύριον ἡμῶν Ἰησοῦν Χριστόν ἐκ δύο μέν φύσεων, ὡς ἐκ θεότητος καί ἀνθρωπότητος συγκείμενον· ἐν δύο δέ φύσεσιν, ὡς ἐν θεότητι καί ἀνθρωπότητι, ὄντα γινώσκοντες. Ὥσπερ γάρ ἐκ δύο φύσεων λέγοντες, τό ἐκ Θεότητος καί ἀνθρωπότητος αὐτόν εἶναι δοξάζομεν· οὕτω καί ἐν δύο φύσεσι λέγοντες, τό ἐν θεότητι καί ἀνθρωπότητι εἰκότως αὐτόν ὑπάρχειν σημαίνομεν· ὡς μηδεμιᾶς κεχωρισμένον μετά τήν ἕνωσιν τῶν ἐξ ὧν συνέστηκε φύσεων, ἀλλ᾿ ἐν αὐταῖς, ἐξ ὧν καί ἔστιν ἀεί, καί ὄντα καί γνωριζόμενον. Δύο φύσεις καθ᾿ ὑπόστασιν ἡνωμένας ἀδιαιρέτως πάλιν αὐτόν ὁμολογοῦμεν, ὡς Θεόν ἀληθῶς τόν αὐτόν ὄντα καί ἄνθρωπον, αὐτοῖς ἐπαληθεύοντα τοῖς πράγμασι τά ὀνόματα πιστεύοντες. Ὡς γάρ Υἱόν Θεοῦ καί Θεόν φύσει αὐτόν καί ἀληθείᾳ καί ὄντα καί λεγόμενον πιστεύομεν διά τήν πρό τόν Θεόν καί Πατέρα τῆς οὐσίας ταυτότητα· Οὕτω καί Υἱόν ἀνθρώπου, καί ἄνθρωπον γενόμενον εἶναί τε καί λέγεσθαι αὐτόν","english":"A brief exposition of the understanding of the voices of the faith that are rightly confessed concerning Christ in the catholic Church. But we, by God's grace to speak, who feed on the divine and pure grass of the church's teaching, keeping the glory of piety undestroyed, we boldly confess before God and humans all the pious voices of the Fathers concerning Christ, receiving each one with pious understanding and fitting thought, just as from the beginning we were catechized in the saving word of the faith through those who from the first became ministers of grace. We confess, then, that our Lord Jesus Christ is from two natures, as being composed of divinity and humanity, and we know him to be in two natures, as in divinity and humanity. For just as in saying \"from two natures\" we glorify that he is from divinity and humanity, so too in saying \"in two natures\" we fittingly signify that he exists in divinity and humanity, as being separated from none of the natures from which he was constituted after the union, but in them, from which he both always is and is known. Again we confess him as two natures united in one hypostasis without division, believing that the names correspond to the realities themselves, as he is truly the same both God and human. For just as we believe him to be and to be called Son of God and God by nature and in truth because of the identity of essence with God the Father, so also we believe him to be and to be called Son of Man and having become human","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"φύσει καί ἀληθείᾳ φαμέν, διά τήν πρός τήν τεκοῦσαν αὐτόν φυσικήν κατά σάρκα συγγένειαν. Εἰ γάρ μή δύο φύσεις αὐτόν, ὡς Θεόν τε ὁμοῦ καί ἄνθρωπον ὁμολογήσομεν, ἐκ ψιλῶν ὀνομάτων καί οὐχί πραγμάτων συντεθεῖσθαι αὐτόν λέγοντες ἐλεγχθησόμεθα· καί οὐκ ὄντα κατ᾿ ἀλήθειαν, ὅπερ εἶναι διά τῶν ὀνομάτων σημαίνεται. Ὡς καί μηδέν εἶναι λοιπόν δύνασθαι, κατ᾿ αὐτούς ἐκείνους εἰπεῖν ὑποτίθεσθαι τόν βλασφημεῖν προαιρούμενον, τό ἡμῖν προσκυνούμενόν τε καί λατρευόμενον, ὅπερ πάσης ἀσεβείας ὑπερβολήν ὑπερβέβηκε. Διόπερ μή ὑπαχθῆναι βλασφημίας ἐγκλήμασι φυλαττόμενοι, οὐ παυόμεθα ὁμολογοῦντες τόν Χριστόν ἐκ δύο φύσεων, ὡς ἐκ θεότητος, καθώς εἴρηται, καί ἀνθρωπότητος· καί ἐν δύο φύσεσιν, ὡς ἐν θεότητι καί ἀνθρωπότητι· καί δύο φύσεις, ὡς Θεόν τε ὁμοῦ τόν αὐτόν ὄντα, καί ἄνθρωπον πιστεύοντες· ὅτι μή ἐν τούτων μόνον, ἀλλά καί ταῦτα· οὐδέ ταῦτα μόνον, ἀλλά καί ἐν τούτοις, ὡς ἐκ μερῶν ὅλον, καί ὅλον ἐν μέρεσι, καί διά τῶν μερῶν ὅλον γινώσκοντες. Εἰ γάρ αὐτός τοῖς οὖσι τό εἶναι δούς, καί τήν πρός διαμονήν ἐχαρίσατο δύναμιν, πρός τό μή φύρεσθαι ἀλλήλοις τά εἴδη καί μεταβάλλειν εἰς ἄλληλα, ἀλλά μένειν ἕκαστα καθ᾿ ὅν παρ᾿ αὐτοῦ γεγένηνται λόγον· ὥστε δύνασθαι ἐκ τῆς κατά τήν φυσικήν ἑκάστων ἰδιότητα παγιότητος, τόν πάνσοφον ( καί ἐπιστήμονα τοῦ παντός γενεσιουργόν καί ταξιάρχην, τούς τῶν θείων ἐπιμελεῖς φιλοθεάμονας, ὡς ἐφικτόν, ἐννοεῖν· πολλῷ μᾶλλον ἐν ἑαυτῷ τήν ἑαυτοῦ ἀπειροδύναμον πιστώσηται δύναμιν· ὅπερ ἦν διαμένων, καί γενόμενος ὅπερ οὐκ ἦν·","english":"We say that he is so by nature and in truth, because of his natural kinship according to the flesh with her who gave him birth. For if we do not confess that he is two natures, as God and man at once, we shall be convicted of saying that he is composed of mere names and not of realities, and that he is not in truth what is signified by the names that he is. So that, according to those very men, it can no longer be supposed that there is anything left to say for the one who chooses to blaspheme—namely, the one whom we worship and serve, which has surpassed every excess of impiety. Therefore, guarding against being led away into charges of blasphemy, we do not cease confessing that Christ is from two natures, as from divinity, as has been said, and humanity; and in two natures, as in divinity and humanity; and two natures, believing that the same one is both God and man; because he is not only in these, but also these; nor these only, but also in these, knowing the whole from the parts, and the whole in the parts, and the whole through the parts. For if he, having given being to existing things, also granted them the power to remain, so that the forms are not confused with one another nor changed into one another, but each remains according to the principle by which it has come to be from him—so that from the stability of each one's natural propriety, the all-wise and knowledgeable creator and orderer of the whole genesis, the lovers of divine contemplation who are diligent in divine things, may, as far as possible, conceive; much more will he confirm in himself his own boundless power; which he was, remaining, and becoming what he was not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"καί ὅπερ γέγονεν οὐκ ἀρνούμενος μετά τοῦ μένειν ὅπερ ἦν, τῷ ὑπάρχειν ἀνελλιπῶς τε καί ἀτρέπτως ἀμφότερα. Καί μίαν δέ τοῦ Θεοῦ Λόγου φύσιν σεσαρκωμένην, σαρκί ψυχήν ἐχούσῃ τήν νοεράν τε καί λογικήν λέγομεν εὐσεβῶς, διά τοῦ ἐπάγειν τό Σεσαρκωμένην, τῆς καθ᾿ ἡμᾶς οὐσίας τήν δήλωσιν εἰσκομίζοντες. Περίφρασις γάρ ἐστιν ἐν ταυτῷ καθ᾿ ἕνωσιν, δι᾿ ὀνόματος καί ὅρου τάς δύο φύσεις ἐμφαίνουσα· ὀνόματος μέν, τῆς μιᾶς τοῦ λόγου φύσεως, τῆς τό κοινόν τῆς οὐσίας μετά τοῦ ἰδίου τῆς ὐποστάσεως σημαινούσης· ὅρου δέ τῆς ἀνθρωπίνης, ὡς αὐτός φησιν ὁ διδάσκαλος Τί γάρ ἐστιν ἀνθρωπότητος φύσις, πλήν ὅτι σάρξ ἐψυχωμένη νοερῶς. Ὥστε ὁ λέγων μίαν τοῦ Θεοῦ Λόγου φύσιν σεσαρκωμένην, μετά σαρκός ἐμψύχου εἶναι τόν Θεόν Λόγον δηλοῖ, ἕτερόν τι πάντως κατά τήν οὐσίαν παρά τόν Θεόν Λόγον οὖσαν τήν σάρκα νοῶν, ὅ γε ἀληθής τῆς εὐσεβείας μαθητής καί ἀνόθευτος. Καί τήν καθ᾿ ὑπόστασιν δέ λέγοντες ἕνωσιν, εἰς μίαν τῶν φύσεων γεγενῆσθαι τήν ἕνωσιν νοοῦμέν τε καί ὁμολογοῦμεν· ὡς μηδεμιᾶς καθ᾿ ἑαυτήν τό σύνολον ἤ οὔσης, ἤ νοουμένης, ἀλλά μετά τῆς συγκειμένης καί συμπεφυκυίας· οὐδ᾿ ἄν πάλιν κατά τόν οὐσιώδη λόγον πρός τήν ἄλλην φυρείσης, ἤ καθ᾿ ὁτιοῦν τῆς φυσικῆς τελειότητος παθούσης ἐκ τῆς ἑνώσεως μείωσιν. Καί πάλιν τήν φυσικήν ἕνωσιν ἀντί τοῦ ἀληθῆ λέγειν ὁμολογοῦμεν, καθώς ὁ ἅγιος αὐτός Κύριλλος ταύτας τάς φωνάς καί εἶπε καί ἐξηγήσατο·","english":"And not denying what he has become, while remaining what he was, by existing both without diminution and without change. And we piously say that there is one incarnate nature of God the Word, the flesh having a soul that is intelligent and rational, by adding \"incarnate,\" thereby introducing the indication of our own essence. For it is at once a periphrasis according to union, making the two natures manifest by means of a name and a definition: by means of a name, that of the one nature of the Word, which signifies the commonality of essence together with what is proper to the hypostasis; and by means of a definition, that of the human nature, as the teacher himself says: For what is the nature of humanity, except that it is flesh ensouled with intelligence? So that he who says \"one incarnate nature of God the Word\" declares that God the Word is with flesh that is ensouled, understanding the flesh to be certainly something other in essence than God the Word—he, at any rate, who is a true and undefiled disciple of piety. And when we speak of union according to hypostasis, we understand and confess that the union has come to be into one of the natures, so that neither of them exists or is understood by itself at all, but rather with the composite and conjoined nature; nor again has either been corrupted according to the essential principle toward the other, nor has it suffered any diminution of natural perfection from the union. And again, when we speak of natural union, we confess it in place of \"true,\" just as the same holy Cyril both spoke and expounded these very phrases.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"καί οὐ πρός ἀναίρεσιν τῶν ἐξ ὧν ἐστίν ὁ Χριστός δύο φύσεων μετά τήν ἕνωσιν, ἤ μιᾶς αὐτῶν, καθώς Ἀπολινάριος, Εὐτυχής τε καί Σευήρος, Σίμωνι μάγῳ, Οὐαλεντίνῳ τε καί Μάνεντι ἀκολουθήσαντες ἐκδεδώκασιν, ὡς ἔστι τοῖς βουλομένοις εὐχερές, ἐκ τῶν Σευήρου αὐτοῦ συγγραμμάτων πρός τούς ὀνομασθέντας ἀσεβεῖς ἄνδρας, ( κατά τήν συμφωνίαν τῶν λόγων, τήν τῶν δογμάτων κατιδεῖν ταυτότητα. Ὡσαύτως δέ τοῦ αὐτοῦ καί ἑνός Χριστοῦ τάς δύο γεννήσεις φαμέν, τήν τε ἐκ Θεοῦ Πατρός πρό αἰώνων, καί τήν δι᾿ ἡμᾶς ἐπ᾿ ἐσχάτων τῶν χρόνων ἐκ τῆς ἁγίας Παρθένου γεγενημένην· τοῦ αὐτοῦ τά τε θαύματα καί τά πάθη δοξάζομεν. Ὁμολογοῦμεν δέ καί τήν ἁγίαν πανένδοξον Παρθένον κυρίως καί κατά ἀλήθειαν Θεοτόκον· ὡς οὐχί τινος ἀνθρώπου ψιλοῦ, κἄν ὡς ἐν ῥιπῇ ὀφθαλμοῦ δίχα τῆς πρός τόν Λόγον ἑνώσεως προδιαπλασθέντος, καί ἐκ προκοπῆς ἔργων καί ἐκ τῆς εἰς ἀρετήν ἀκρότητος θεωθέντος γεγενημένην μητέρα·\n\nἀλλ᾿ ὡς αὐτοῦ ἀληθῶς τοῦ Θεοῦ Λόγου, τοῦ ἑνός τῆς ἁγίας Τριάδος, ἐξ αὐτῆς κατά σύλληψιν ἄῤῥητον σαρκωθέντος, καί τελείως ἐνανθρωπήσαντος. Ταύτας οὕτω τούς ἰδίους ἡ ἁγία τοῦ Θεοῦ Ἐκκλησία τάς φωνάς εὐσεβῶς καί λέγειν καί νοεῖν διδάξασα, τῷ Θείῳ καί λαμπρῷ τῆς γνώσεως φωτί φυλάττεσθαι ἐνεχείρισε· παρακαλοῦσα διά τε Προφητῶν καί Ἀποστόλων, καί αὐτοῦ τοῦ τοῖς ἰδίοις παθήμασιν αὐτήν συμπηξαμένου τε καί ἁρμοσαμένου Χριστοῦ, πρόσφορόν τε καί πρέποντα τῷ μεγάλῳ τῆς πίστεως ἐπαγγέλματι βίον ἀναλαβεῖν· Σκοποῦντας τί τό θέλημα τοῦ Θεοῦ τό ἀγαθόν καί εὐάρεστον καί τέλειον· καί εἰς αὐτό ἀγρυπνοῦντας.","english":"And not to the abolition of the two natures of which Christ is composed after the union, or of one of them, as Apollinarius, Eutyches, and Severus, following Simon Magus, Valentinus, and Manes, have handed down—as is easy for those who wish to see from Severus's own writings against the men named as impious, in the agreement of their words, the identity of their doctrines. Likewise we say that the same and one Christ has two births: the one from God the Father before the ages, and the one for our sake in the last times from the holy Virgin. We glorify the same one's miracles and sufferings. We confess also that the holy, all-glorious Virgin is properly and truly Theotokos; not as having become the mother of a mere man—even if he were formed beforehand in the twinkling of an eye without union with the Word, and were deified by progress in works and by the height of virtue—but as having become the mother of the very God the Word himself, one of the holy Trinity, who was ineffably incarnate from her by conception and became fully man. The holy Church of God, having thus taught her own children piously both to speak and to understand these utterances, has entrusted them to be guarded by the divine and bright light of knowledge; exhorting through the Prophets and Apostles, and through Christ himself who by his own sufferings compacted and fitted her together, to take up a life suitable and fitting for the great profession of faith, looking to what is the good and pleasing and perfect will of God, and keeping watch unto it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Οὐχ ἦττον γάρ εὐσεβοῦς πίστεως ἀρίστης χρήζειν ἐδιδάχθημαεν πολιτείας πρός τό τυχεῖν τῆς αἰωνίου ζωῆς· μήπως τῷ θεμελίῳ τῆς πίστεως τά μή ἐπιβάλλοντα ἐποικοδομήσαντες, διά πονηρῶν ἐπιτηδευμάτων, ὡς τήν κλῆσιν, καί τήν χάριν τῆς υἱοθεσίας ὑβρίσαντες, ἀντί χαρᾶς καί δόξης ἀτελευτήτου, αἰωνίου πυρός ὑποδίκους ἑαυτούς καταστήσωμεν.\n\nΠολλάς οὖν ὁρῶντες ὁδούς ἀρετῶν, εὐλογημένοι, καί τῆς μακαρίας Χριστοῦ καλλονῆς σώφροντες ἐρασταί, παρά τοῦ Κυρίου τῶν ὅλων τοῖς ἀνθρώποις δεδωρημένας, ἕνα τε τόν σκοπόν ἐχούσας, καί πρός ἕν τάς πάσας τέλος καταντώσας εἰς σωτηρίαν, μή ἀμελήσωμεν τῆς ἑαυτῶν σωτηρίας, μηδέ προώμεθα τόν καιρόν τόν ἐπί μετανοίᾳ ἡμῖν δεδομένον, οὗ πάλιν ἐπιτυχεῖν ἀμήχανον. ( Ἀλλά πρίν πορευθῆναι, καθά πού φησιν ὁ μέγας Ἰώβ, ὅθεν οὐκ ἀναστρέψομεν, εἰς γῆν σκοτεινήν καί γνοφεράν, εἰς γῆν σκότους αἰωνίου, οὗ οὐκ ἔστι φέγγος, οὐδέ ὁρᾷν ζωήν βροτῶν, σπουδάσωμεν τόν Θεόν ἱλεώσασθαι κατά τήν ἑαυτοῦ ἕκαστος δύναμιν. Πρός γάρ τό ποικίλον καί διάφορον τῶν καταστάσεων τῶν ψυχῶν ἡμῶν, ὡς ἀγαθός, πολλάς εἰκότως εἶναι καί τάς ὁδούς πρός τάς αἰωνίους μονάς ἀγούσας τούς δι᾿ αὐτῶν ὁδεύοντας ἀμέμπτως πεποίηκεν, ὅπως τήν ἑαυτῷ πρόσφορον ἐπιλεξάμενος ἕκαστος, καί τόν δρόμον τοῦ βίου δι᾿ αὐτῆς ποιησάμενος, τόν ἐν οὐρανοῖς κατ᾿ ἐλπίδας προκείμενον πανένδοξον καταλήψοιτο χῶρον. Τοιγαροῦν καθώς ἔχομεν δυνάμεως συνεργείᾳ καί χάριτι Χριστοῦ, τῶν καθηκόντως ἁψώμεθα. Ἐπικουφίσωμεν συμπαθῶς τοῦ πένητος τήν συμφοράν, καί μετριωτέραν αὐτῷ καταστῆσαι τήν ἔνδειαν μή ἀμελήσωμεν.","english":"For we have been taught that we need the best conduct no less than pious faith in order to obtain eternal life, lest by building upon the foundation of faith things that do not belong, through wicked practices, and so insulting the calling and the grace of adoption, we make ourselves liable to eternal fire instead of joy and unending glory.\n\nSeeing, then, blessed ones, many ways of virtue, and being prudent lovers of the blessed beauty of Christ, given to men by the Lord of all, having one goal and all arriving at one end, salvation, let us not neglect our own salvation, nor cast away the time given us for repentance, which it is impossible to obtain again. But before we go, as somewhere the great Job says, to the place from which we shall not return, to a dark and gloomy land, to a land of eternal darkness, where there is no light, nor any seeing the life of mortals, let us strive, each according to his own power, to propitiate God. For in view of the varied and different states of our souls, as one who is good, he has reasonably made the ways that lead those who walk in them blamelessly to the eternal mansions to be many as well, so that each, having chosen the way suited to himself and having made the course of his life through it, might attain the all-glorious place laid up in hope in the heavens. Therefore, as we have power, with the cooperation and grace of Christ, let us take hold of what is fitting. Let us lighten the poor man's misfortune with compassion, and let us not neglect to make his want more bearable for him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Τῶν γυμνῶν περιστεῖλαι τήν γύμνωσιν, τό δοθέν ἡμῖν αἰδούμενοι τῆς ἀφθαρσίας ἔνδυμα μή ἀναβαλώμεθα. Τοῖς ἐν κακώσει φρουρᾶς τρυχομένοις καί ἀσθενείᾳ σώματος, καί βάρει ξενητείας πιεζομένοις συναλγήσωμεν, καί τά δυσχερῆς τῶν ἄλλων οἰκειοῦσθαι σπουδάσωμεν· ἵνα τόν Τάς ἀσθενείας ἡμῶν ἀναλαβόντα, καί τάς νόσους βαστάσαντα, περί τό ὁμόφυλον μιμησάμενοι, καί τήν αὐτοῦ δι᾿ ἡμᾶς φιλάνθρωπον κένωσιν τοῖς ἔργοις τιμήσαντες, τῆς αὐτοῦ καί ἡμεῖς ἄξιοι γενέσθαι δυνηθῶμεν ἐπόπται δόξης καί μέτοχοι· μή δόξης ἕνεκεν τῆς παρά τῶν ἀνθρώπων ταῦτα ἐπιτηδεύοντες, ἧς μετά τήν παροῦσαν ζωήν ὑφέστηκε πρός ἀποδοχῆς λόγον, οὐδέν· ἀλλ᾿ ὅλου Θεοῦ τῇ ἀληθείᾳ γενόμενοι, καί ὡς αὐτόν πάντα πᾶσι καί ὄντα καί γινόμενον διά τῆς εἰς ἀλλήλους φιλανθρωπίας θεραπεύοντες, πάντα καί λέγωμεν καί πράττωμεν, δι᾿ ὧν αὐτῷ εὐαρεστήσομεν. Οὕτω γάρ ταῖς κατά μέρους εἰς ἀρετήν προκοπαῖς, ( καί τήν θείαν ποτέ μετελθεῖν δεόντως φιλοσοφίαν, σύν Θεῷ φᾶναι δυνησόμεθα· καί πρός τόν ἄνω βίον μεθαρμοσθῆναι, πάντων καταφρονήσαντες τῶν ἐπί γῆς· κρεῖττον καί τιμιώτερον τήν ἐσχάτης ἔχειν παρά Θεῷ μᾶλλον ἡγούμενοι τάξιν, ἤ παρά τῷ κάτω βασιλεῖ τά πρῶτα φέρειν τῶν ἐπί γῆς· καθ᾿ ἥν ἑαυτοῖς προσλαβεῖν ἀρχόμενοι, καί καθ᾿ ἡσυχίαν ἡρέμα τά τῆς ψυχῆς αἰσθητήρια ἐμφρόνως ὁρᾷν τήν κτίσιν ἐθίσαντες, κέρδος μέγιστον ἀπενεγκώμεθα, τό καλῶς ὁδηγηθῆναι διά τῆς τῶν ὁρατῶν ταραχῆς καί ἀστασίας, ἐπί τά ἑστῶτα καί μή κινούμενα· ἀλλά μή ἐναπομένειν αὐτοῖς, καί ἐνεσχεθῆναι ἀνέχεσθαι· ἐξ οὗ, τῶν μέν τό ἄτακτον μισήσαντες·","english":"Let us clothe the nakedness of those who are stripped, reverencing the garment of incorruption given to us, and let us not cast it off. Let us suffer together with those who are afflicted by the confinement of prison, and by weakness of body, and who are oppressed by the burden of exile, and let us strive to make the hardships of others our own; so that, imitating in our own kind the One who took up our infirmities and bore our diseases, and honoring in our deeds his loving self-emptying for our sake, we too may be able to become worthy beholders and partakers of his glory—not practicing these things for the sake of glory from men, which after the present life has no account to be rendered for its reception, but becoming wholly God's in truth, and, as he is all things to all and becomes so through the love for one another that we show, serving him, let us both say and do all things by which we shall please him. For thus, by our progress in virtue in each particular, we shall be able, with God's help, to say that we have at last rightly pursued the divine philosophy, and to be transformed to the life above, having despised all things on earth, judging it better and more honorable to hold the last rank before God than to bear the first place among things on earth before the king below; beginning to take this up for ourselves, and wisely accustoming the senses of the soul in quietness gently to behold creation, let us reap the greatest gain—to be well guided through the confusion and instability of visible things to the things that stand firm and are not moved—but not to remain in them and endure being entangled in them; from which, hating the disorder of some things,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"τῶν δέ τό βάσιμον ποθήσαντες, ἀβύσσῳ ἄβυσσον\n\nἐπικαλεσόμεθα· διά τῶν ἐν τοῖς ὁρατοῖς μεγαλουργῶν, τούς ἐν τοῖς νοητοῖς ὡς ἐφικτόν ἀνθρώποις κατανοοῦντες λόγους· καί οὕτως ἀτεχνῶς δι᾿ ἀφθεγξίας τῷ ἀδύτῳ τῶν ἀδύτων παρακύψαντες, τό ἑαυτῶν εὐτελές ἐπιγνωσόμεθα, διδασκόμενοι μυστικῶς διά τῶν λογίων τοῦ Πνεύματος, πῶς ὄντες γῆ καί σποδός, θείας μεταποιούμεθα δόξης, τῇ τοῦ εὐδοκήσαντος χάριτι· καί τό τῇ φύσει εὐτελές καί ἀπόπτυστον, πρός ποίαν μετασκευάζεται μακαριότητα· καί οὕτω τοῖς τοῦ ἀπείρου καταπλαγέντες θεάμασι, τό ἰσχυρόν φυλακτήριον τῶν ἀρετῶν, λέγω δή τήν ταπείνωσιν, Θεοῦ δῶρον μέγιστον καί πρῶτον, τῆς ἀληθοῦς φιλοσοφίας καρπόν οὖσαν, δρεψόμεθα δι᾿ ἧς νεκροῦντες τῶν παθῶν τά αἴτια, φημί δή τάς αἰσθήσεις, μετά τῆς πρός αὐτάς τῶν αἰσθητῶν συγγενοῦς οἰκειότητος, κόσμου παντελῶς ἑαυτούς ἀποτέμνομεν· ὥστε ἀνεπιθολώτῳ ψυχῆς ὄμματι ἐπιβάλλειν δύνασθαι τοῖς νοητοῖς· ἐξ ὧν, ἤ μεθ᾿ ἅ, τήν ψυχήν ἤδη ἀληθῶς τῇ ταπεινώσει ποιωθεῖσαν, καί λοιπόν ἱκανήν γενομένην θείας ἐμφάσεως δέξασθαι εἰκόνα, παραλαβοῦσα ἤ θεία ἀγάπη, φίλους ( ἡμᾶς ἀντί δούλων ἐργάζεται· τό τοῦ νόμου κεφάλαιον, τό, Ἀγαπήσεις Κύριον τόν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καί ἐξ ὅλης τῆς ψυχῆς σου, καί τά ἑξῆς, χαριζομένη, ἐν τῷ μηδεμίαν τῶν ἐν ἡμῖν νοερῶν δυνάμεων πρός ἄλλο τι παντελῶς, ἤ πρός Θεόν ἀῤῥενωπῶς συγχωρεῖν ἀνατείνεσθαι.","english":"Longing for the passable way of these things, let us call abyss to abyss; through the great works done among things visible, perceiving as far as is attainable by humans the principles among things intelligible; and thus, simply through unutterable silence, having peered into the innermost sanctuary of sanctuaries, we shall recognize our own worthlessness, being mystically taught through the oracles of the Spirit how we, being earth and ashes, are transformed into divine glory by the grace of the One who was well pleased; and to what blessedness our natural worthlessness and abhorrence is transformed; and thus, astonished by the visions of the Infinite, we shall pluck the strong fortress of the virtues—I mean humility, the greatest and first gift of God, being the fruit of true philosophy—through which, putting to death the causes of the passions, I mean the senses, together with their kindred affinity for sensible things, we cut ourselves off entirely from the world; so as to be able with the undefiled eye of the soul to cast our gaze upon intelligible things; from which, or after which, the soul, now truly made beautiful by humility and henceforth made capable of receiving the image of divine illumination, is taken up by divine love, which makes us friends instead of slaves, bestowing the summary of the law—\"You shall love the Lord your God with all your heart, and with all your soul,\" and the rest—in that it permits none of the noetic powers within us to be stretched out toward anything else at all, but only toward God, in a manner beyond speech.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Ἀγωνισώμεθα οὖν ὡς καιρόν ἔχομεν τόν προτεθέντα ἡμῖν παρά τοῦ Θεοῦ, τῆς εὐσεβοῦς καί Χριστιανικῆς ἐπαγγελίας σκοπόν εἰς ἔργον ἀγαγεῖν. Ὅτι δ᾿ Οὐκ ἔστιν ἡμῖν ἡ πάλη πρός αἷμα καί σάρκα, ἀλλά πρός τάς ἀρχάς, πρός τάς ἐξουσίας, πρός τούς κοσμοκράτορας τοῦ σκότους τοῦ αἰῶνος τούτου, τούς ἀφανεῖς τυράννους καί πολεμίους, οὐκ ἐν τῷ φανερῷ συγκροτοῦντας τάς μάχας, ἀλλ᾿ ἐν τῷ κρυπτῷ τῆς καρδίας τούς πολέμους συμπλέκοντας, Ἀναλάβωμεν τήν πανοπλίαν τοῦ Θεοῦ, ὡς ὁ θεῖος ἡμῖν παρακελεύεται ἀπόστολος, ἵνα δυνηθῶμεν ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ, καί ἅπαντα κατεργασάμενοι στῆναι· καί περιζωσάμενοι τήν ὀσφύν ἐν τῇ ἀληθείᾳ, καί ἐνδυσάμενοι τόν θώρακα τῆς δικαιοσύνης, ἐν ᾧ πάντα τά βέλη τοῦ πονηροῦ τά πεπυρωμένα σβεσθήσεται. Προσκαρτερήσωμεν διά πάσης προσευχῆς καί δεήσεως, καί τήν μάχαιραν τοῦ πνεύματος δέξασθαι, ὅ ἐστι ῥῆμα Θεοῦ, τό διαιροῦν, ἵνα συνελών εἴπω, τῶν κρειττόνων τά χείρονα, καί διδάσκον τούς εὐσεβεῖν τήν πρέπουσαν Χριστανοῖς ἀγωγήν, ὅπερ τελείας ἔργον ἐστί διακρίσεως· ὀφθαλμῶν ἀκρίβειαν, γλώσσης ἐγκράτειαν· σώματος παιδαγωγίαν· φρόνημα ταπεινόν, ἐννοίας καθαρότητα· ὀργῆς ἀφανισμόν, ὥς πού φησιν ὁ μέγας Βασίλειον· νοῦ πρός Θεόν ἀνάπτησιν, καί τοῖς πειρασμοῖς, φυλακῆς χάριν τῶν τιμίων, ἀνταγωνίζεσθαι προστιθέναι ἀγγαρευομένους· μή δικάζεσθαι ἀποστερουμένους· μίσους ἀγάπην ἀντιμετρεῖν· ἀνοχήν διωγμοῖς ἐξισοῦν· βλασφημίαις, ( παράκλησιν· νεκρωθῆναι τῇ ἁμαρτίᾳ· συσταυρωθῆναι Χριστῷ· ὅλην μεταθέσθαι πρός Θεόν ἀσχέτως τήν ἀγάπην.","english":"Let us strive, then, while we have time, to bring to fulfillment the goal of our pious and Christian profession, which God has set before us. And since our struggle is not against blood and flesh, but against the principalities, against the powers, against the world-rulers of the darkness of this age, the invisible tyrants and enemies, who do not marshal their battles openly but weave their wars in the hidden recesses of the heart, let us take up the whole armor of God, as the divine apostle exhorts us, so that we may be able to withstand in the evil day, and having accomplished all things, to stand; and having girded our loins with truth, and having put on the breastplate of righteousness, in which all the fiery darts of the evil one will be quenched. Let us persevere through all prayer and supplication, and receive the sword of the Spirit, which is the word of God, which divides—to speak concisely—the worse from the better among things, and teaches the conduct befitting Christians to live piously, which is the work of perfect discernment: accuracy of the eyes, restraint of the tongue; discipline of the body; a humble mind, purity of thought; the abolition of anger, as somewhere the great Basil says; the soaring of the intellect toward God; and, when pressed into service by temptations, to add resistance for the sake of guarding what is precious; not to go to law when despoiled; to measure love in return for hatred; to match endurance to persecutions; to set consolation against blasphemies; to be dead to sin; to be crucified with Christ; to transfer the whole of one's love wholly to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Ταῦτα γέγραφα, Δέσποτά μου εὐλογημένε, οὐκ ἀγνοῶν ὑμῶν τό στερέωμα τῆς ἐν Χριστῷ πίστεως, καί τήν ἐν αὐτῷ αὐξανομένην διά τῶν ἐντολῶν σεμνότητα· ἀλλ᾿ εἰδέναι ὑμᾶς βουλόμενος, ὁποῖον καί ὁπόσον ἔχω περί ὑμῶν ἀγῶνα, διά μερίμνης ἀεί μου ἐκκαίοντα τήν καρδίαν· καί παρατηρεῖσθαι νηφαλαιότερον παρακαλῶ τούς τῶν αἱρέσεων προμάχους· ἵνα μή τις αὐτῶν παραλογισάμενος ὑμᾶς πειθανολογίᾳ ψεύδους, τό ἐν ὑμῖν διαυγές καί ζωτικόν τῆς πίστεως νάμα τοῖς ἰδίοις τῶν ἀσεβῶν δογμάτων ἐπιθολῶσαι ῥύποις δυνηθῇ, ὅπερ μή γένοιτο. Ξίφος γάρ δίστομον καί ξυρόν ἠκονημένον τήν γλῶσσαν κέκτηνται, ψυχάς σφάζουσαν, καί εἰς πέταυρον ᾄδου, καί βάραθρον σκότους παραπέμπουσαν, καί τῆς ἐν Χριστῷ ζωῆς διά τῆς ἠπατημένης αὐτῶν χρηστολογίας ἀποστεροῦσαν. Αὐτός δέ ὁ Κύριος ἡμῶν καί Θεός Ἰησοῦς Χριστός, ὁ τοῦ Θεοῦ καί Πατρός μονογενής Υἱός καί Λόγος, ὁ\n\nπάσης ὁρατῆς καί ἀοράτου κτίσεως ποιητής, ὁ τόν ὑπέρ ἡμῶν διά τήν ἄφατον αὐτοῦ φιλανθρωπίαν, καθώς αὐτός ηὐδόκησε, καταδεξάμενος θάνατον, καί ῥυσάμενος ἡμᾶς τῷ ἰδίῳ αἵματι τῆς ἐξουσίας τοῦ σκότους· αὐτός κρατήσαι τῆς χειρός ὑμῶν τῆς δεξιᾶς, καί ὁδηγῆσαι ὑμᾶς εἰς τόν φόβον αὐτοῦ, καί πληρώσαι τῆς ἐπιγνώσεως τοῦ θελήματος αὐτοῦ, ἐν πάσῃ σοφίᾳ καί συνέσει πνευματικῇ, καί ἀξίως ἑαυτοῦ περιπατῆσαι πείσειεν, ἐν παντί ἔργῳ ἀγαθῷ καρποφορούντας, καί αὐξανομένους ἐν ἐπιγνώσει τῆς ἀληθείας αὐτοῦ, καί πάσῃ δυνάμει δυναμώσαι κατά τό κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν οἰκοδομήν καί μακροθυμίαν·","english":"I have written these things, my blessed lord, not unaware of the firmness of your faith in Christ and the reverence that grows in him through the commandments, but wishing you to know what kind of struggle and how great a struggle I have concerning you, one that always inflames my heart with care. And I beseech you to watch more soberly against the champions of heresies, lest any of them, deceiving you by the persuasive speech of falsehood, be able to muddy with the filth of his own impious doctrines the clear and life-giving stream of the faith within you—which may it never happen. For they possess a two-edged sword and a sharpened razor for a tongue, slaying souls and sending them to the pit of Hades and the abyss of darkness, and depriving them of the life in Christ through their deceitful smooth speaking. But may our Lord and God Jesus Christ himself, the only-begotten Son and Word of God and the Father, the maker of all creation visible and invisible, who for our sake, through his ineffable love for humanity, as he himself was well pleased, accepted death and rescued us by his own blood from the power of darkness—may he himself take hold of your right hand and guide you into his fear, and fill you with the knowledge of his will in all wisdom and spiritual understanding, and persuade you to walk worthily of himself, bearing fruit in every good work and growing in the knowledge of his truth, and may he strengthen you with all power according to the might of his glory for all endurance and patience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"καί μετά χαρᾶς καί εὐχαριστίας συναθλοῦντας τῷ Εὐαγγελίῳ τῆς χάριτος αὐτοῦ τηρήσας, ἀξιώσαι τῆς μερίδος τῶν ἁγίων ἐν τῷ φωτί, εὐχαῖς καί ἰκεσίαις τῆς πανενδόξου Δεσποίνης ἡμῶν Θεοτόκου καί ἀειπαρθένου Μαρίας, καί πάντων τῶν ἁγίων. Ἀμήν. ΕΠΙΣΤΟΛΗ ΙΓ’....ΠΡΟΣ ΠΕΤΡΟΝ ΙΛΛΟΥΣΤΡΙΟΝ ΛΟΓΟΣ ΕΠΙΤΟΜΟΣ... ΙΓ´. Τοῦ αὐτοῦ πρός Πέτρον ἰλλούστριον λόγος ἐπίτομος κατά τῶν Σευήρου δογμάτων.\n\n( Ἔδειξεν ὡς ἀληθῶς ὁ εὐλογημένος μου δεσπότητς, ὡς οὐδέν δύναται πρός μείωσιν τῆς ἀγάπης πνευματικῆς, τό ἀλλήλων ἀπεῖναι σωματικῶς· τούς κατά Θεόν δι’ἀγάπης νοερῶς ἀλλήλοις συνηρμοσμένους· μή ἀπαξιώσας διά τῶν τιμίων αὐτοῦ συλλαβών ἐπισκέψασθαί με τόν ταπεινόν καί ἁμαρτωλόν, καί μηδέν ἔχοντα τῆς αὐτοῦ ἀγάπης ἐπάξιον. Ἅσπερ δεξάμενος, ὡσπερ αὐτόν παρόντα τῷ πνεύματι γεγηθώς περιλαβών ἠσπασάμην, καί τῷ μόνῳ Θεῷ καί Σωτῆρι τῶν ὅλων Χριστῷ συνήθως ηὐχαρίστησα, γνούς μετά σωτηρίας αὐτόν τήν ὑγράν κέλευθον ἐξηνυκέναι. Ἡδύς γάρ ὄντως καί παρών ὁ εὐλογημένος μου δεσπότης, καί ἀπών, οὐχ ἦττον τοῦ παρεῖναι πᾶσίν ἐστιν ἐπέραστος, διά τήν ἐπιλάμπουσαν αὐτῷ χάριν τῆς πτωχείας τοῦ ἁγίου Πνεύματος· δι᾿ ἥν ναός ἅγιος εἰς κατοικητήριον Θεοῦ ἐν πνεύματι γίνεται, πᾶς ὁ ταύτης ὡς Θεοῦ τῆς ἀρετῆς γνησίως μεταποιούμενος, τοῦ ταπεινώσαντος ἑαυτόν μέχρι δούλου μορφῆς, καί ἔργῳ καί λόγῳ τοῖς ἀνθρώποις αὐτήν ἐν ἑαυτῷ παραδείξαντος· ὅνπερ μιμούμενος ὁ εὐλογημένος μου δεσπότης, ἐνδιαθέτως καί αὐτός ἐκτήσατο τήν πραότητά τε καί τήν ταπείνωσιν.","english":"and, keeping it with joy and thanksgiving as fellow contenders for the Gospel of his grace, may he count you worthy of the portion of the saints in the light, through the prayers and supplications of our all-glorious Lady, the Mother of God and ever-virgin Mary, and of all the saints. Amen. Letter 13....To Peter the Illustrious: A Brief Discourse... 13. By the same author, to Peter the Illustrious, a brief discourse against the doctrines of Severus.\n\n(My blessed lord has truly shown that physical separation from one another cannot diminish spiritual love—for those who are joined to one another in God through love in the spirit—since he did not disdain to visit me, the humble and sinful one, who have nothing worthy of his love, through his precious letters. Having received them, I embraced and greeted him as though he were present in spirit, rejoicing, and I gave thanks as is my custom to the only God and Savior of all, Christ, having learned that he had completed the moist journey with safety. For truly my blessed lord is sweet both present and absent, and is no less desirable to all than if he were present, because of the grace of the poverty of the Holy Spirit that shines upon him; through which everyone who genuinely pursues this virtue as God's own becomes a holy temple for a dwelling-place of God in the Spirit—the virtue of him who humbled himself to the form of a servant and demonstrated it to men both in deed and word in himself; imitating him, my blessed lord has also possessed in his inmost being both gentleness and humility.)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Τήν πραότητα μέν, ἵνα τάς ἐμπαθεῖς τοῦ θυμοῦ καί τῆς ἐπιθυμίας κατασβέσας κινήσεις, Θεῷ γένηται καί ἀνθρώποις εὐάρεστος. Ἡ πραότης γάρ οὐδέν ἕτερον οὖσα καθέστηκεν, ἤ θυμοῦ καί ἐπιθυμίας ( παντελής πρός τά παρά φύσιν ἀκινησία· καθ᾿ ἥν φανερόν τό θεῖον τοῖς ἔχουσι γίνεται θέλημα. Φησί γάρ ψάλλων ὁ μέγας Δαβίδ, Ὁδηγήσει πραεῖς ἐν κρίσει· διδάξει πραεῖς ὁδούς αὐτοῦ. Τήν καί ταπείνωσιν, ἵνα τῆς ὑπερηφανίας ἐκτεμών τά πωρώματα, εὐχάριστός τε τῷ Θεῷ γένηται, καί πᾶσιν ἀνθρώποις εὐπρόσιτος. Ταπείνωσις γάρ ἐστιν, ἡ ἑκάστου πρός τόν Θεόν κατά παράθεσιν ἐκ παραλλήλου τῆς ὑπερεχούσης καί ποιητικῆς αἰτίας ἐπίγνωσις· καθ᾿ ἥν ἡ πρός ἀλλήλους τῶν ἀνθρώπων γίνεσθαι πέφυκεν συνδιάθεσις, καί ἡ τῶν πλημμελημάτων δίδοσθαι τοῖς ὀφείλουσιν ἄφεσις. Ἴδε γάρ, φησίν ὁ αὐτός μέγας πάλιν Δαβίδ, τήν ταπείνωσίν μου καί τόν κόπον μου, καί ἄφες πάσας τάς ἁμαρτίας μου.\n\nΟὕτω μέν οὖν ἔχοντα περί τόν βίον τόν εὐλογημένον μου δεσπότην, ἐν τῷ στερεώματι τῆς εἰς Χριστόν πίστεως, φερωνύμως ἀσάλευτον εὔχομαι διαφυλαχθῆναι, καί πάσης αἱρετικῆς τρικυμίας ἀνώτερον, ὡς γνήσιον τέκνον τῆς ἁγίας τοῦ Θεοῦ καθολικῆς καί ἀποστολικῆς Ἐκκλησίας· τεθεμελιωμένον ἐπί τῆς εὐσεβοῦς ὁμολογίας· καθ’ ἧς οὐδέν τό παράπαν ἰσχύουσιν, ἀνοιγόμενα καθάπερ ᾅδου πύλαι, τά πονηρά τῶν αἱρετικῶν στόματα. Περί γάρ τῶν νόθων, καί νόθως ἐκ τῆς ἀγριελαίας παρενκεντρισθέντων εἰς τήν καλλιέλαιον ἐγίνωσκον, καί πρίν","english":"Meekness, so that, having quenched the passionate motions of anger and desire, he may become pleasing to God and to men. For meekness is nothing other than a complete cessation of anger and desire toward things contrary to nature, through which the divine will becomes manifest to those who possess it. For the great David says in psalmody, He will guide the meek in judgment; he will teach the meek his ways. And humility, so that, having cut off the callous growths of pride, he may become thankful to God and approachable to all men. For humility is the recognition, in each person, of his own state in relation to God, by comparison and side-by-side with the surpassing and creative cause; through which the mutual disposition of men toward one another naturally comes to be, and the forgiveness of trespasses is given to those who owe. For behold, says the same great David again, my humility and my labor, and forgive all my sins.\n\nSince my blessed master is thus disposed in his life, I pray that he may be kept unshaken, in accordance with his name, in the firmament of faith in Christ, and higher than every heretical tempest, as a genuine child of the holy, catholic, and apostolic Church of God, founded upon the pious confession; against which the evil mouths of heretics, opened like the gates of Hades, prevail not at all. For concerning the illegitimate, and those illegitimately grafted from the wild olive into the cultivated olive, I knew even before","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"γράψαι τούς εὐλογημένους ὑμᾶς, ὅτι κατά τόν προφητικόν λόγον· Ὡς κύων ἐπί τόν ἴδιον ἔμετον, τῆς κατά τήν πίστιν αὐτῶν ἀηδείας λέγω τό δυσῶδες ἔχουσιν ἐπιστρέψαι· οἷα δή Σίμωνες δεύτεροι, καί Δήμαντες καί Ἑρμογένεις, προκρίνειν ἑλόμενοι τῆς ἀληθείας τό ψεῦδος· καί μηδέν ἀδικοῦντες, ὡς οἴονται, τῇ ἀποστασίᾳ τούς κήρυκας τῆς εὐσεβείας, ἤ βλαπτόμενοι μᾶλλον ἐνδίκως τῇ στερήσει τῆς χάριτος· καί οὐδέ τόν νῦν αἰῶνα, δι᾿ ὅν τῆς ἀληθείας ἀπέστησαν, ἔχειν καταθυμίως δυνάμενοι, κατά φύσιν ἄστατον ( ὄντα καί εὐαλλοίωτον, καί ἀεί παρατρέχοντα τούς κρατεῖν νομίζοντας.\n\nἈηδής γάρ ὄντως ὑπάρχει καί δυσωδίας μεστός καί πάσης χάριτος ἔρημος, πᾶς λόγος, μή σώζεσθαι πρεσβεύων κατά φύσιν ἐν τῷ ἑνί Χριστῷ τά ἐξ ὧν Χριστός μετά τήν ἄφραστον ἕνωσιν· ἀλλ᾿ οἷον ἀρνούμενος τήν ὅλην τοῦ Θεοῦ περί τόν ἄνθρωπον οἰκονομίαν, καί περιτέμνων τοῦ Λόγου τοῦ Θεοῦ τό προσειλημμένον, ἐκ τῆς ἀχράντου καί ἁγίας πανενδόξου Παρθένου καί κατά ἀλήθειαν Θεοτόκου, σῶμα λογικόν ἐμψυχωμένον. Περιτέμνει γάρ ἀληθῶς τῷ πράγματι, κἄν δοκῇ πῶς ψιλῶς ὀμολογεῖν τῷ στόματι τῶν ἀκουόντων ἐξαπάτην, καί παντελῶς ἀρνεῖται τήν σάρκωσιν, ὁ μετά τήν ἕνωσιν μή λέγων εἶναι, σώζεσθαί τε καί λέγεσθαι τῆς σαρκός τήν φύσιν, ἀσυγχύτως τε καί ἀδιαιρέτως ἡνωμένην τῷ Θεῷ Λόγῳ καθ᾿ ὑπόστασιν, προφάσει δῆθεν εὐλαβείας, τοῦ μή τεμεῖν δόξαι διά τοῦ ἀριθμοῦ τήν ἕνωσιν, αὐτήν κυρίως εἰπεῖν, τήν πᾶσαν τῶν ἐξ ὧν ἐστιν ὁ Χριστός φύσεων, μετά τήν ἕνωσιν σαφῶς ἀρνούμενος ὕπαρξιν.","english":"to write to you who are blessed, that according to the prophetic word, \"As a dog to its own vomit,\" I mean the foulness of their displeasingness in faith, they have it to turn back; as indeed second Simons, and Demans and Hermogenes, choosing falsehood over truth; and, as they think, wronging no one by their apostasy the heralds of piety, or rather being justly harmed by the deprivation of grace; and not even being able to possess the present age, through which they apostatized from the truth, according to their desire, since by nature it is unstable and easily changed, and always running past those who think they hold it.\n\nFor truly displeasing and full of foulness and destitute of all grace is every word that does not profess that the things from which Christ is are saved according to nature in the one Christ after the ineffable union; but as it were denying the whole economy of God concerning man, and circumcising the body assumed by the Word of God from the immaculate and holy all-glorious Virgin and truly God-bearer, a rational body ensouled. For he truly circumcises in fact, even if he seems somehow to confess with the mouth plainly, to the deception of his hearers, and he utterly denies the incarnation, who after the union does not say that the nature of the flesh is saved and is called, united to God the Word in hypostasis without confusion and without division, on the pretext, ostensibly, of piety, so as not to seem to cut the union by number, but in truth denying the very existence, after the union, of all the natures from which Christ is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"ΠΕΡΙ ΑΡΙΘΜΟΥ ΦΥΣΙΚΩΤΕΡΑ ΔΙΑΛΗΨΙΣ Περί ἀριθμοῦ φυσικωτέρα διάληψις.\n\nΤοῦτο δέ πάσχουσιν, ὡς ἔοικε, παρά τό ἀγνοεῖν αὐτούς, ὅτι πᾶς ἀριθμός οὔτε διαιρεῖ κατά τόν ἴδιον λόγου, οὔτε διαιρεῖται· οὔτε διαιρέσεως, οὔτε μήν ἑνώσεως παντελῶς ἐστι ποιητικός. Ποιεῖν γάρ ἤ πάσχειν οὐ πέφυκε, μή ὑπάρχων οὐσία ἤ συμβεβηκός· περί ἅ τό ποιεῖν τε καί πάσχειν ἐστίν· ἀλλά μόνον δηλωτικός τοῦ ποσοῦ τῶν ὑποκειμένων πραγμάτων, ὡς δ᾿ ἄν κατά τήν σχέσιν ἔχοντα τύχωσιν· εἴτε ἡνωμένα, εἴτε διακεκριμένα. Οἷον, ἵν᾿ εἴπω τι θαῤῥήσας, ὄνομα ποσοῦ, χωρίς τῆς ἐπ᾿ αὐτῷ σχέσεως σημαντικόν. Οὔτε γάρ τήν τῶν ὄντων ἐξ ἀνάγκης φυσικήν ὁ ἀριθμός ποιεῖται διάκρισιν, ἤ ποσότητα· οὔτε τῶν συνημμένων ( κατά τό αὐτό εἶδος ἀφ’ ἑαυτοῦ ἐργάζεται τήν συνέχειαν· οὔτε μήν καθ᾿ ὅλου τινός ἐστι χαρακτηριστικός ἰδιότητος τῶν ὑπό τό αὐτό εἶδος πρός ἄλληλα τοῖς συμβεβηκόσι διακεκριμμένων ἀτόμων. Ταῦτα γάρ ποιεῖν τῆς θείας σοφίας τε καί δυνάμεως καθέστηκεν ἴδιον, τῆς τό πᾶν συστησαμένης, καί ἀσύγχυτον διατηρούσης ἔκαστον, τοῖς περί τό πᾶν κατά φύσιν τῶν ὄντων διορισμοῖς· ἀλλά μόνον, ὡς ἔφην, τοῦ ἁπλῶς, ἀλλ᾿ οὐ τοῦ πῶς τῶν πραγμάτων ποσοῦ ποιεῖται δήλωσιν, καθάπερ τι ὄνομα ποσοῦ προσφυές.","english":"A More Natural Discussion Concerning Number. A more natural discussion concerning number.\n\nThis, it seems, is what they suffer because of their ignorance: that every number neither divides according to its own principle nor is divided; it is wholly capable of producing neither division nor indeed union. For to act or to be acted upon is not its nature, since it is not a substance or an accident—and it is in relation to these that acting and being acted upon occur—but it is only indicative of the quantity of the underlying things, as they happen to be disposed in relation; whether united or distinguished. For example, if I may venture to say something, it is significant of the name of quantity apart from the relation to it. For number does not of necessity produce the natural distinction or quantity of beings, nor does it of itself effect the continuity of things joined together according to the same species, nor is it characteristic of any particular property in general of the individuals under the same species that are distinguished from one another by their accidents. For to do these things is proper to the divine wisdom and power, which established the whole and preserves each thing unconfused by the natural determinations of beings throughout the whole; but, as I said, it makes a declaration only of the quantity of things simply, and not of how they are, like a certain name of quantity naturally fitted to it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"ΠΕΡΙ ΔΙΑΦΟΡΑΣ, ΚΑΙ ΠΟΣΟΤΗΤΟΣ ΑΚΡΙΒΕΣΤΕΡΟΝ, ΚΑΙ ΤΗΣ ΑΥΤΩΝ ΕΥΣΕΒΟΥΣ ΟΜΟΛΟΓΙΑΣ Περί διαφορᾶς, καί ποσότητος ἀκριβέστερον, καί τῆς αὐτῶν εὐσεβοῦς ὁμολογίας.\n\nΕἰ τοίνυν κατά τούς Πατέρας, ὁ ἀριθμός τοῦ ποσοῦ τῶν πραγμάτων, ἀλλ᾿ οὐ τῆς σχέσεώς ἐστι δηλωτικός· πᾶν δέ ποσόν ἑτερότητι φυσικῇ θεωρούμενον, διαφοράν πάντως ἐπιδέχεται· διαφοράν δέ λέγουσιν ἐπί Χριστοῦ φυσικήν μετά τήν ἕνωσιν καί οἱ τῇ ἀληθείᾳ μαχόμενοι· καί τό ποσόν τῶν διαφερόντων, οὗ χωρίς\n\nἀμήχανον εἶναι διαφοράν μετά τοῦ δηλοῦντος αὐτό ἀριθμοῦ· οὗ χωρίς ποσόν καθ᾿ ὅλου γνωσθῆναι ἀδύνατον, λέγειν αὐτούς ἀνάγκη μετά τήν ἕνωσιν· εἴπερ κατά τήν εὔτακτον ἀκολουθίαν, εὐσυνάρτητον τόν τοῦ οἰκείου δόγματος ἀποδεῖξαι βούλονται λόγον. Εἰ δέ τό ποσόν τῶν σωζομένων ἐν Χριστῷ φύσεων ἀρνοῦνται μετά τήν ἕνωσιν, μηδέ τήν διαφοράν λέγειν τολμάτωσαν, τῶν ἐξ ὧν ὁ Χριστός ἔστι φύσεων μετά τήν ἕνωσιν· γινώσκοντες ὅτι πᾶν εἴτι καθ᾿ ὁτιοῦν ἔχει διαφοράν, ἕν κατά πάντα λόγον τε καί τρόπον εἶναι οὐ δύναται. Τό δέ μή δυνάμενον εἶναι κατά πάντα λόγον τε καί τρόπον ἕν, δηλονότι κατά τινα λόγον τε καί τρόπον, δύο τό ἐλάχιστόν ἐστιν ἤ πλείονα. Οὐκοῦν ἐν Χριστῷ μετά τήν ἕνωσιν λέγοντας εἶναι διαφοράν, ἕν κατά πάντα λόγον τε καί τρόπον τόν Χριστόν εἶναι μετά τήν ἕνωσιν λέγειν ( οὐ δύνανται. Εἰ δέ μή κατά πάντα καί λόγον καί τρόπον ἕν ἐστιν ὁ Χριστός μετά τήν ἕνωσιν· δηλονότι κατά τινα λόγον τε καί τρόπον, δύο πάντως ἐστίν ὁ Χριστός μετά τήν ἕνωσιν.","english":"Concerning Difference, and Quantity More Precisely, and Their Pious Confession. Concerning difference, and quantity more precisely, and their pious confession.\n\nIf, then, according to the Fathers, number is declarative of the quantity of things, but not of their relation; and every quantity considered by natural otherness admits of difference altogether; and they who fight against the truth speak of a natural difference in Christ after the union; and the quantity of the things that differ, without which\n\nit is impossible for there to be difference together with the number that declares it; without which it is impossible for quantity to be known at all—they must necessarily speak of it after the union, if indeed, according to orderly sequence, they wish to demonstrate the closely connected account of their own doctrine. But if they deny the quantity of the natures saved in Christ after the union, let them not dare to speak even of the difference of the natures from which Christ is, after the union; knowing that whatever has a difference in any respect whatsoever cannot be one according to every principle and mode. And that which cannot be one according to every principle and mode is, clearly, according to some principle and mode, two at the least, or more. Therefore, by saying that there is difference in Christ after the union, they cannot say that Christ is one according to every principle and mode after the union. But if Christ is not one according to every principle and mode after the union, clearly according to some principle and mode Christ is altogether two after the union.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Εἰ δέ κατά τινα λόγον τε καί τρόπον δύο ἐστίν ὁ Χριστός μετά τήν ἕνωσιν, διά τήν ἐν αὐτῷ τῶν ἐξ ὧν καί ἐν αἷς ἐστι φύσεων διαφοράν, ὡς ἔδειξεν ὁ λόγος, δῆλον ὡς ἀσεβοῦσι διακενῆς, οἱ τήν μέν διαφοράν τῶν ἐξ ὧν ἐστι φύσεων ὁ Χριστός μετά τήν ἕνωσιν λέγοντες, αὐτάς δέ τάς φύσεις, ὧν ἡ διαφορά, προφανῶς ἀναιροῦντες τῇ σιωπῇ μετά τήν ἕνωσιν· ἀναίρεσις γάρ ἐστιν ἀληθῶς ἡ τῶν ὄντων καί σωζομένων ἐξάρνησις. Ἤ γάρ οὐ ἀνιῄρηνται κατ᾿ αὐτούς αἱ φύσεις μετά τήν ἕνωσιν, καί εἰσι καί σώζονται, καί δίκαιόν ἐστιν αὐτάς σωζομένας ὁμολογεῖσθαι μετά τήν ἕνωσιν· ἤ εἴπερ μή δίκαιον ἐστιν αὐτάς ὁμολογεῖσθαι μετά τήν ἕνωσιν, μήτε εἶναι, μήτε σώζεσθαι λέγειν αὐτάς ἐν Χριστῷ δίκαιόν ἐστι κατ᾿ αὐτούς, καί ἀνῄρηνται. Ὁ γάρ μή δίκαιόν ἐστι πάντως ὀνομάζεσθαι, μηδέ τό παράπαν ὑπάρχειν, πολλῷ κρεῖττόν ἐστιν ὡς οἶμαι καί δικαιότερον, λέγειν· ἤ πείσωσιν ἡμᾶς λόγῳ, πῶς ἐστι δίκαιον ἐν Χριστῷ μή ὁμολογεῖσθαι, τά ἐξ ὧν ὁ Χριστός, ὄντά τε καί σωζόμενα μετά τήν ἕνωσιν, χωρίς τῆς οἱασοῦν τροπῆς καί ἀλλοιώσεως, καί τῆς εἰς ἄλληλα κατά τόν οὐσιώδη λόγον μεταβολῆς· καί στέργομεν εὐπειθῶς τῆς τῶν σωζομένων ἐν Χριστῷ καί ὄντων ὁμολογίας τήν στέρησιν. Ὥσπερ δέ κατά πάντα λόγον τε καί τρόπον ἕν οὐκ ἔστιν ὁ Χριστός μετά τήν ἕνωσιν, οὕτω πάλιν κατά πάντα λόγον τε καί τρόπον οὐκ ἔστιν ὀ Χριστός δύο μετά τήν ἕνωσιν. Εἰ δέ μή κατά πάντα λόγον τε καί τρόπον ἐστίν ὁ Χριστός δύο μετά τήν ἕνωσιν·","english":"If, then, according to any account and manner, Christ is two after the union, because of the difference in him of the natures from which and in which he is, as the argument has shown, it is clear that those who speak in vain are impious who say that there is a difference of the natures from which Christ is after the union, but who by their silence after the union manifestly abolish the natures themselves, of which there is the difference; for abolition is truly the denial of things that exist and are preserved. For either the natures are not abolished according to them after the union, and they exist and are preserved, and it is right that they be confessed as preserved after the union; or if indeed it is not right that they be confessed after the union, then according to them it is not right to say that they either exist or are preserved in Christ, and they have been abolished. For what it is not right even to name at all, it is far better, as I think, and more right to say does not exist at all; or let them persuade us by argument how it is right that the things from which Christ is, existing and preserved after the union without any change or alteration whatsoever, and without change into one another according to the essential principle, not be confessed in Christ; and we gladly and obediently accept the deprivation of the confession of the things that are preserved and exist in Christ. But just as according to every account and manner Christ is not one after the union, so again according to every account and manner Christ is not two after the union. But if Christ is not two after the union according to every account and manner;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"πάντως κατά τινα λόγον τε καί τρόπον διά τήν ὑποστατικήν ταυτότητα, ἤγουν τήν μίαν ὑπόστασιν, καθ᾿ ἥν διαφοράν ἔχειν οὐ δύναται, ἕν ἐστιν ὁ Χριστός. Ἐπεί οὖν κατ᾿ ἄλλον καί ἄλλον λόγον τε καί τρόπον, ἕν καί δύο ἐστίν ὁ αὐτός, ἀναγκαῖον σκοπῆσαι, κατά ποῖον καί ποῖον λόγον ἕν ἐστιν ὁ αὐτός καί δύο. ΟΤΙ ΒΛΑΣΦΗΜΟΝ ΤΟ ΛΕΓΕΙΝ ΤΟΝ ΧΡΙΣΤΟΝ ΜΙΑΝ ΑΠΛΩΣ ΦΥΣΙΝ Ὅτι βλάσφημον τό λέγειν τόν Χριστόν μίαν ἁπλῶς φύσιν. ( Εἰ μέν οὖν κατά τόν τῆς φύσεως λόγον ἕν αὐτόν εἶναι φήσουσι, μίαν φύσιν ἁπλῶς χωρίς τῆς οἱασδήποτε διαφορᾶς δηλονότι κατ᾿ αὐτούς ἔσται τό ὅλον. Εἰ δέ τοῦτο λέγειν αὐτοῖς συγχωρήσομεν, οὐκ ἔσται Θεός κατ᾿ αὐτούς, οὔτε μήν ἄνθρωπος ὁ Χριστός· οὔτε κτίσμα παντελῶς, οὔτε κτίστης. Ἡ γάρ ἁπλῶς λεγομένη φύσις, οὐδ᾿ ἑτέρου τούτων καθάπαξ τήν οἱανοῦν ἐπιδέχεται σημασίαν. Εἰ δέ τήν πρόδηλον φεύγοντες ἀτοπίαν εἴποιεν, μίαν μέν, σύνθετον δέ τόν Χριστόν εἶναι φύσιν, ἠγνόησαν ὡς ἀληθῶς, πῶς ὁ τῆς ἀσεβείας ζόφος πρός τήν ἐσχάτην αὐτούς ἀπεώσατο πλάνην.","english":"Certainly, by some account and manner, because of the hypostatic identity—that is, the one hypostasis—according to which he cannot have difference, Christ is one. Since, then, according to one account and manner and another, the same one is both one and two, it is necessary to consider according to what account and what account the same one is one and two. THAT IT IS BLASPHEMOUS TO SAY THAT CHRIST IS SIMPLY ONE NATURE. That it is blasphemous to say that Christ is simply one nature. If, then, they will say that he is one according to the account of nature, the whole will be, according to them, simply one nature without any difference whatsoever. But if we concede to them to say this, Christ will not be God according to them, nor indeed man; neither creature altogether, nor Creator. For the nature spoken of simply does not admit at all any significance of any of these others. But if, fleeing the obvious absurdity, they should say that Christ is one nature, but composite, they have truly failed to understand how the darkness of impiety drove them out to the ultimate error.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"ΠΕΡΙ ΣΥΝΘΕΤΟΥ ΦΥΣΕΩΣ ΑΚΡΙΒΕΣΤΕΡΟΝ, ΚΑΙ ΤΟΥ ΚΑΤ’ΑΥΤΗΝ ΛΟΓΟΥ... Περί συνθέτου φύσεως ἀκριβέστερον, καί τοῦ κατ’αὐτήν λόγου· καί ὡς ἀσεβοῦσιν οἱ λέγοντες τόν Χριστόν μίαν σύνθετον φύσιν. Πᾶσα γάρ σύνθετος φύσις, πρῶτον μέν ἀπροαίρετον ἔχειν τήν πρός ἄλληλα τῶν μερῶν κατά τήν σύνθετον σύνοδον. Ἔπειτα δέ καί ἀλλήλοις ὁμόχρονα τά μέρη, καί ἑαυτῇ κέκτηται, κατά τήν εἰς τό εἶναι γένεσιν συνυπάρχοντα, μηδετέρου μέρους θατέρου χρονικῶς προϋπάρχοντος.\n\nΠρός ἔτι γε μήν καί εἰς συμπλήρωσιν τῆς τό πᾶν μεγαλοφυῶς ὑπογραφούσης ὁλότητος γινώσκεται πεποιημένη· ὧν οὐδέν ἐπί Χριστοῦ παντελῶς θεωρεῖται τοῖς εὐσεβεῖν βουλομένοις· ἵνα μή τήν πρός τήν σάρκα τοῦ Λόγου σύνοδον ἀκούσιον ποιώμεθα, καί ἀπροαίρετον· καί ἤ τῇ σαρκί τόν Θεόν Λόγον κατά τήν πρός τό εἶναι γένεσιν ὁμόχρονον, ἤ τήν σάρκα τῷ Λόγῳ κατά τήν ἄναρχον ὕπαρξιν συναΐδιον· ἤ καί μηδέν ἔχειν πλέον τῶν λοιπῶν κατά τήν καθ᾿ ὅλου φύσιν θεωρουμένων εἰδῶν, ὡς μέρος εἰς συμπλήρωσιν τοῦ παντός κατά τά λοιπά εἴδη, παρά τῆς τό πᾶν ( συστησαμένης δυνάμεως παρηγμένον τόν Χριστόν διοριζόμεθα. Οὗτος γάρ πάσης συνθέτου φύσεως ὅρος τε καί λόγος καί νόμος, καθώς ἡ τῆς ἀληθείας δύναμις, καί ὁ τῆς λογικῆς ἀκολουθίας δρόμος ποδηγεῖ λέγειν τούς μετά συνέσεως τήν τῶν ὄντων ποιουμένους διάσκεψιν. Καί τίς ἔτι τῆς τῶν εὐσεβῶν εἶναι δυνήσεται μοίρας, οὕτω φρονῶν περί τοῦ Θεοῦ καί Λόγου, τοῦ πρό πάντων ὑπάρχοντος τῶν αἰώνων· μᾶλλον δέ κυριώτερον εἰπεῖν, ποιητοῦ τῶν αἰώνων, καί κατά θέλησιν ἑκούσιον ποιησαμένου πρός ἡμᾶς τούς ἀνθρώπους καί αὐθαίρετον τήν κένωσιν·","english":"On composite nature more precisely, and the principle according to it; and how those who say that Christ is one composite nature are impious. For every composite nature, first, has the coming-together of its parts with one another for the composition without choice. Then it also possesses the parts as co-temporal with one another and as co-existing with itself in its coming-to-be into existence, with neither part temporally pre-existing the other.\n\nFurthermore, it is known to have been made for the completion of the whole that majestically delineates the entirety; none of which is at all contemplated in the case of Christ by those who wish to be pious—lest we make the coming-together of the Word with the flesh involuntary and without choice; and lest we say either that God the Word is co-temporal with the flesh in coming-to-be into existence, or that the flesh is co-eternal with the Word in its beginningless existence; or that he has nothing more than the other species contemplated according to the universal nature, as a part for the completion of the whole according to the other species, brought forth by the power that constituted the whole—we would be defining Christ thus. For this is the definition and principle and law of every composite nature, as the power of truth and the course of logical consequence guides those who make examination of beings with understanding to say. And who will still be able to be of the portion of the pious, thinking thus about God the Word, who exists before all the ages—or rather, to speak more properly, the maker of the ages—and who according to his voluntary and self-chosen will made the kenosis toward us humans?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"καί εἰς διόρθωσιν καί ἀνακαινισμόν, ἀλλ᾿ οὐκ εἰς συμπλήρωσιν τοῦ παντός, ἐνανθρωπήσαντος. Τρόπῳ γάρ οἰκονομίας, ἀλλ᾿ οὐ νόμῳ φύσεως, ἀῤῥήτως ὁ τοῦ Θεοῦ πρός ἀνθρώπους διά σαρκός ἐπεδήμησε Λόγος. Οὐκοῦν οὐκ ἔστι σύνθετος φύσις ὁ Χριστός, κατά τήν καινοτομίαν τῶν κενούντων τό Εὐαγγέλιον· τῷ νόμῳ τῆς συνθέτου φύσεως, κατά τόν εἰς τό εἶναι τρόπον, παντάπασιν ὑπάρχων ἀδούλωτος· ἀλλ᾿ ὑπόστασινς σύνθετος, τήν οἱανοῦν κατ᾿ εἶδος σύνθετον φύσιν αὐτῆς κατηγορουμένην οὐκ ἔχουσα· ὅ καί παράδοξον, ὑπόστασιν σύνθετον θεᾶσθαι, χωρίς τῆς κατ᾿ εἶδος αὐτῆς κατηγορουμένης συνθέτου φύσεως. Εἰ δέ κατ᾿ αὐτούς ἐκείνους ὁ Χριστός σύνθετός ἐστι φύσις, ἡ θαυμαστή τῶν Σευήρου λόγων ἀκρόπολις, ἤ γενική πάντως ἐστί, ἤ μοναδική. Τούτων γάρ ἄλλην ἐπινοῆσαι μέσην ἀμήχανον. Καί εἰ μέν γενική φύσις ἐστίν ὁ Χριστός, κατά πολλῶν ἔσται δηλονότι καί διαφερόντων τῷ ἀριθμῷ κατηγορούμενος· καί κατ᾿ ἐπίνοιαν ἔσται μόνην, ἐν οἷς τήν ὕπαρξιν ἔχει· καί οὐ καθ᾿ ἑαυτόν ἐν ἰδίᾳ τινί ὑποστάσει γνωριζόμενος· χωρίς τῶν ἐπιθεωρουμένων τοῖς ὑπ᾿ αὐτόν ἀτόμοις συμβεβηκότων. Τοιοῦτος γάρ ὁ πάσης γενικῆς φύσεως ὅρος τε καί λόγος· καί εἰσήχθη πλῆθος ἡμῖν Χριστῶν ἀνθ᾿ ἑνός, κατά μηδένα τρόπον τήν οἱανοῦν ἐχόντων πρός τόν Θεόν, ἤ τούς ἀνθρώπους ταυτότητα, διά τήν Σευήρου κατά τῆς ἀληθείας περιττήν καί ἀκάθεκτον μανίαν. Εἰ δέ μοναδική φύσις ἐστίν ὁ Χριστός, ἵνα παρῶμεν λέγειν ὡς οὐδαμῶς ἐστι τό σύνολον φύσις ἑνί προσώπῳ περιγεγραμμένη·","english":"And for the correction and renewal, but not for the completion of the whole, he became man. For by the manner of economy, but not by the law of nature, the Word of God ineffably dwelt among men through the flesh. Therefore Christ is not a composite nature, according to the innovation of those who empty the Gospel; by the law of composite nature, according to the manner of existence, he is altogether unenslaved; but he is a composite hypostasis, not having any composite nature of its own predicated according to species; which is also paradoxical, to behold a composite hypostasis without the composite nature of it predicated according to species. But if, according to those very men, Christ is a composite nature—the wondrous acropolis of Severus's arguments—then it is either generic in every way, or singular. For it is impossible to conceive another middle between these. And if Christ is a generic nature, he will evidently be predicated of many and differing in number; and he will exist only in conception, in those in whom he has his existence; and he will not be known in himself in some hypostasis of his own, apart from the accidents contemplated in the individuals under him. For such is the definition and principle of every generic nature; and a multitude of Christs has been introduced to us instead of one, having in no way any identity whatsoever with God or with men, through Severus's superfluous and unrestrained madness against the truth. But if Christ is a singular nature—to omit saying that he is in no way at all a nature circumscribed by one person—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"κἄν εἰ τά ( μάλιστα τόν μυθευόμενον ὄρνιθα τόν φοίνικα, καθάπερ τι μέγα καί ἄμαχον παράδειγμα τῆς ἑαυτῆς δόξης συστατικόν, τελευταῖον προβάλλωνται· πρός ὅ καί λέγειν τι δέδοικα, μήπως καί ἀνοίας παρά τοῖς συνετοῖς ὀφλήσω γέλωτα, τόν μῦθον δεῖξαι μῦθον πειρώμενος. Εἰ γάρ ὄρνις ἐστίν ὁ φοίνιξ, καί ζῶον πάντως ἐστίν. Εἰ δέ ζῶον, πρῶτον μέν οὐ πάντη μοναδικόν καθό ζῶον. Ἔπειτα δέ, εἴπερ ζῶον, καί σῶμα ἔμψυχον αἰσθητικόν. Εἰ δέ σῶμα ἔμψυχον αἰσθητικόν ἐστιν ὁ φοίνιξ, καί ὑπό γένεσίν ἐστι δηλονότι καί φθοράν. Αὐτούς ἐρωτήσωμεν τούς σοφούς τῶν ὄντων\n\nθεάμονας, εἰ δυνατόν ἐστί τι τῶν ὑπό γένεσιν καί φθοράν ἐμψύχων καί αἰσθητικῶν σωμάτων, μοναδικῆς ὑπάρχειν καθ᾿ ὑπόστασιν, φύσεως· ὧν ἡ ἐξ ἀλλήλων κατ᾿ εἶδος διαδοχή, ἀρίδηλος χαρακτήρ τοῦ εἶναι καί ὅρος ἐστί. Καθάπερ καί ἡ θεία Γραφή μαρτύρεται, τό βέβαιον δι᾿ ἑαυτῆς τῷ λόγῳ παρεχομένη, τῷ μεγάλῳ Νῶε τόν Θεόν εἰσηγουμένη ταῦτα προστάσσοντα. Καί εἶπεν ὁ Θεός τῷ Νῶε, Εἴσελθε σύ, καί πᾶς ὁ οἶκός σου εἰς τήν κιβωτόν, ὅτι σε εἶδον δίκαιον ἐναντίον ἐμοῦ ἐν τῇ γενεᾷ ταύτῃ. Ἀπό δέ πάντων τῶν κτηνῶν τῶν καθαρῶν εἰσάγαγε πρός σέ ἑπτά ἑπτά, ἄρσεν καί θῆλυ· ἀπό δέ τῶν κτηνῶν τῶν μή ὄντων καθαρῶν, δύο δύο, ἄρσεν καί θῆλυ· καί ἀπό πάντων τῶν πετεινῶν τοῦ οὐρανοῦ τῶν καθαρῶν, ἑπτά ἑπτά, ἄρσεν καί θῆλυ, καί ἀπό πάντων τῶν πετεινῶν τοῦ οὐρανοῦ τῶν μή καθαρῶν, δύο δύο, ἄρσεν καί θῆλυ, διαστρέψαι σπέρμα ἐπί πᾶσαν τήν γῆν.","english":"Even if they put forward as their final argument the fabled bird, the phoenix, as though it were some great and invincible example establishing their own glory, I am afraid to say anything about it, lest I incur the laughter of folly among the discerning by trying to show that a myth is a myth. For if the phoenix is a bird, it is certainly also a living creature. And if a living creature, then first, it is not in every respect singular insofar as it is a living creature. Secondly, if indeed a living creature, it is also an ensouled, perceptive body. And if the phoenix is an ensouled, perceptive body, it is evidently subject to generation and corruption. Let us ask the wise observers of existing things themselves whether it is possible for any of the ensouled and perceptive bodies subject to generation and corruption to be of a singular nature according to hypostasis—for their succession from one another according to species is a manifest mark and definition of existence. As divine Scripture also testifies, providing certainty to the account through itself, when it introduces God giving these commands to the great Noah: And God said to Noah, \"Enter, you and all your household, into the ark, because I have seen you righteous before me in this generation. And from all the clean cattle bring in to yourself seven by seven, male and female; and from the cattle that are not clean, two by two, male and female; and from all the clean birds of heaven, seven by seven, male and female, and from all the birds of heaven that are not clean, two by two, male and female, to preserve seed upon all the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"Οἷς, εἴπερ ὡς πτηνόν ζῶον ὁ φοίνιξ ἐστίν ἐναρίθμιος, μοναδικῆς καθ᾿ ὑπόστασιν φύσεως οὐκ ἔστι κατά τήν θείαν ἀπόφασιν, ἵνα ταῦτα καθώς ἔφην μή λέγωμεν· οὐ γάρ φίλον ἡμῖν ὑπέρ τῶν οὐκ ἀναγκαίων τό μάχεσθαι· πᾶσιν εὔδηλόν ἐστι, ὡς εἴπερ μοναδική φύσις ἐστίν ὁ Χριστός, οὔτε τῷ Θεῷ καί Πατρί ὁμοούσιος ἐστιν, οὔτε τοῖς ἀνθρώποις. Τό γάρ πάντη κατά τήν φύσιν μοναδικόν, τῆς πρός ὁτιοῦν ἄλλο παντελῶς ἠλλοτρίωται φυσικῆς ( συγγενείας. Εἰ δέ κατ᾿ αὐτούς ἐκείνους, ὡς ἔδειξεν ὁ λόγος, πάντη κατά τήν φύσιν ὁ Χριστός πάντων ἠλλοτρίωται τῶν ὄντων· αὐτούς εἰπεῖν προτρεψόμεθα τούς καινούς δογματιστάς, τί ὄντα κατά τήν φύσιν, καί ποίῳ λόγῳ σέβουσι τόν Χριστόν, τόν μηδέν ὅσον ἐπί ταῖς αὐτῶν ὑποθήκαις τῶν λόγων, ὄντα παρ᾿ αὐτῶν βλασφημούμενον. Εἰ τοίνυν μέγας καί φοβερός ἐξ ἀνάγκης ἕπεται κίνδυνος, κατά τήν ἀποδοθεῖσαν τοῦ λόγου δύναμιν, τοῖς λέγουσιν ἕν κατά τήν φύσιν εἶναι τόν Χριστόν, ἤγουν μίαν φύσιν, εἴτε ἁπλῶς λεγομένην, εἴτε σύνθετον· καί ταύτην εἴτε γενικήν ἤγουν κοινήν, εἴτε μοναδικήν ἤγουν ἴδικήν· πάσῃ φυλακῇ τάς ἑαυτῶν καρδίας τῆς τοιαύτης δόξης τηρήσωμεν καθαράς, ἵνα καί τῆς ἐπ᾿ αὐτῇ μελλούσης ἀπειλῆς ἐλευθερωθῶμεν. Καί τό μέν δύο ἐπί Χριστοῦ κατά τόν τῆς φυσικῆς ἑτερότητος λόγον, ἤγουν διαφορᾶς τῶν ἐξ ὧν ἐστι φύσεων σωζομένων καί μετά τήν ἕνωσιν, ὡς ἐν ὅλῳ μερῶν, εὐσεβῶς ὁμολογήσωμεν· καθ᾿ ὅν οὐδέποτε τά μέρη φυσικῶς ἀλλήλοις συμπίπτουσιν, ἕως ἑκάτερον τόν οἰκεῖον τῆς φύσεως πρός τό ἕτερον διαφυλλάτει λόγον ἀλώβητον·","english":"To these things, if indeed the phoenix is numbered as a winged living creature, it is not of a singular nature according to hypostasis, according to the divine declaration—so that, as I said, we may not speak of these things; for we are not fond of fighting over unnecessary matters. It is evident to all that if Christ is a singular nature, he is neither consubstantial with God the Father nor with human beings. For that which is entirely singular according to nature is completely alienated from natural kinship with anything else whatsoever. But if, according to those very men, as the argument has shown, Christ is entirely alienated according to nature from all things that exist, we will urge those new doctrinaires themselves to say what he is according to nature, and by what account they worship Christ, who—as far as their own teachings are concerned—is nothing, being blasphemed by them. If, therefore, a great and fearful danger necessarily follows, according to the force of the argument as set forth, for those who say that Christ is one according to nature—that is, one nature, whether spoken of simply or as composite, and this either generic, that is common, or singular, that is particular—let us keep our hearts pure from such an opinion with all guard, so that we may also be freed from the coming threat upon it. And the \"two\" in Christ, according to the principle of natural otherness—that is, of the difference of the natures from which he is, preserved even after the union, as parts in a whole—let us piously confess; according to which the parts never naturally coincide with one another, as long as each preserves intact its own principle of nature in relation to the other.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"τό δέ ἕν κατά τόν τῆς ὑποστατικῆς ταυτότητος λόγον, καθ᾿ ὅν οὐδεμίαν τό σύνολον πρός ἑαυτόν ὁ Χριστός ὡς ὅλον τήν ἐκ διαφορᾶς διάκρισιν, ἤγουν μερισμόν ἐπιδέχεται· ἕως μία καί πρό σαρκός, καί μετά σάρκωσιν ὑπόστασις ὑπάρχων πιστεύεται· καί εἷς τῆς ἁγίας καί βασιλικῆς Τριάδος προσκυνεῖται παρ᾿ ἡμῶν καί δοξάζεται. Μοναδική γάρ τοῦ Χριστοῦ ἡ ὑπόστασις, ὡς ὅλον, μηδενί λόγῳ κατά τήν χαρακτηρισικήν αὐτῆς ἰδιότητα τοῖς ἄκροις ἐπιμεριζομένη, καθ᾿ ἥν αὐτῶν ἀφορίζεται. Ἄκρα δέ νῦν λέγω, τόν Θεόν καί Πατέρα, ἐξ οὗ πρό τῶν αἰώνων ὁ Χριστός γεγένηται θεϊκῶς· καί τήν ἁγίαν πανένδοξον Παρθένον καί Μητέρα, ἐξ ἧς ὁ αὐτός ἀνθρωπίνως γεγέννηται δ᾿ ἡμᾶς, τῇ πρός ἄμφω τά ἄκρα τῶν ἰδίων μερῶν οἰκειότητι, φυλάττουσα τήν κατ᾿ οὐσίαν ἀμειώτως ταυτότητα· οἷς μέρεσι τόν τῆς διαφορᾶς ὁ Χριστός ἐπιδεχόμενος λόγον, τῆς οἰκείας οὐκ ἐξίσταται μοναδικῆς ὑποστάσεως. ( Πᾶσα γαρ ὁλότης, καί μάλιστα κατά σύνθεσιν, ἐκ διαφόρων θεωρουμένη, τῆς οἰκείας ὑποστάσεως μοναδικῶς φυλάττουσα τήν ταυτότητα, καί τήν πρός ἄλληλα τῶν οἰκείων μερῶν ἀσύγχυτον ἔχει διαφοράν, καθ᾿ ἥν τόν ἑκατέρου μέρους πρός θάτερον κατ᾿ οὐσίαν διασώζει λόγον ἀνόθευτον. Ὡσαύτως δέ καί τά μέρη κατά τήν πρός ἄλληλα σύνθεσιν, ἀκραιφνῆ καί ἀμείωτον τόν κατά φύσιν λόγον φυλάττοντα, τήν ἑνικήν τῆς οἰκείας ὁλότητος ἀδιάκριτον ἔχει ταυτότητα· καθ’ ἥν μοναδικῶς τόν καθ᾿ ὑπόστασιν διαφυλάττει λόγον παντελῶς ἀδιαίρετον.","english":"The one, however, according to the principle of hypostatic identity, according to which Christ as a whole admits no distinction arising from difference, that is, no division, in relation to himself at all—since he is believed to be one hypostasis both before the flesh and after the incarnation, and is worshipped and glorified by us as one of the holy and royal Trinity. For the hypostasis of Christ is singular, as a whole, being divided by no principle, according to its distinctive property, among the extremes, by which it is separated from them. And by extremes I now mean God the Father, from whom Christ came to be before the ages in a divine manner, and the holy all-glorious Virgin and Mother, from whom the same was born in a human manner for our sake, through the affinity of his own parts to both extremes, preserving the identity according to essence without diminution; and in these parts Christ, while admitting the principle of difference, does not depart from his own singular hypostasis. (For every whole, and especially one considered by composition from different things, singularly preserving the identity of its own hypostasis, also has the unconfused difference of its own parts in relation to one another, according to which it preserves inviolate the principle according to essence of each part in relation to the other. Likewise also the parts, in their composition in relation to one another, preserving the principle according to nature pure and undiminished, have the single and undivided identity of their own whole, according to which it singularly preserves the principle according to hypostasis entirely indivisible.)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"Εἰ τοίνυν, καθώς ἔδειξεν σύν ἀληθείᾳ τρέχων ὁ λόγος, ἀσεβές πάντη καθέστηκεν ἐπί Χριστοῦ τῷ κατά φύσιν λόγῳ θεσπίζειν κεῖσθαι τό ἕν, ὥσπερ καί τό ἔμπαλιν τῷ καθ᾿ ὑπόστασιν λόγῳ τά δύο· τό μέν γάρ τῆς Ἀπολιναρίου δυσωδίας ἐστίν ἴδιον, συναλείφοντός τε καί συγχέοντος εἰς μίαν φύσιν τάς φύσεις, καί ἀδιάγνωστον πάντη ποιοῦντος τήν οἰκονομίαν· μηδεμίαν κυρίως εἶναι τιθεμένου φύσιν μετά ἕνωσιν. Φεύγει γάρ εἶναι ὅπερ ἐστί, τούτων ἑκάτερον εἰς ἄλληλα μεταχωροῦντα καί μεταπίπτοντα. Τό δέ τῆς Ἰουδαϊκῆς Νεστορίου φρενοβλαβείας, τήν μίαν ὑπόστασιν εἰς ὑποστάσεις δύο μερίζοντος, καί τήν ὅλην οἰκονομίαν ἀρνουμένου, τό σαρκί καθ᾿ ὑπόστασιν οὐσιωδῶς τόν Θεόν Λόγον ἑνωθῆναι λέγειν παραιτουμένου· ἡμεῖς ὀρθῶς τε καί προσφυῶς χρησώμεθα τῷ λόγῳ, πρός τό εὐθές μεβάλλοντες τῶν διεστραμμένων τάς φωνάς· καί τό μέν δύο, κατά τόν τῆς φυσικῆς ἑτερότητος ἤγουν διαφορᾶς λόγον· τό δέ ἕν, κατά τόν τῆς ὑποστάσεως λόγον· ἵνα καί τό διάφορον τῶν ἐξ ὧν ὀ Χριστός ἐστι φύσεων, ἐν Χριστῷ μετά τήν ἕνωσιν διατηρῆται· καί τό ταυτόν καί μοναδικόν τῆς ὑποστάσεως τοῦ σαρκωθέντος Θεοῦ Λόγου ὡσαύτως ἀπλήθυντον διασώζηται. Ἡ γάρ ἀντάλληλος τῶν πραγμάτων δεῖξίς τε καί ὁμολογία, τῶν ὑποκειμένων κατά τούς αἱρετικούς ἀφανισμόν ἀπεργάζεται· οὐκ ἀνεχομένης τῆς ἀληθείας τάς κυρίας παντάπασι τῶν πραγμάτων συγχωρεῖν εἰς ( ἀλλήλας ἀμείβεσθαι προσηγορίας. Διά τοῦτο δύο φύσεις ὁμολογοῦμεν τόν Χριστόν, ὡς ἔφην, κατά τόν τῆς διαφορᾶς λόγον τῶν ἐξ ὧν ἐστι φύσεων καί μετά τήν ἕνωσιν ἐν αὐτῷ σωζομένων·","english":"If, then, as the argument has shown running with truth, it is altogether impious in the case of Christ to decree that the one lies in the principle of nature, just as conversely the two lie in the principle of hypostasis—for the former is proper to the stench of Apollinarius, who smears together and confuses the natures into one nature, and makes the economy altogether indiscernible, holding that after the union there is properly no nature at all. For each of these, passing over and falling into the other, flees from being what it is. But the latter is proper to the Jewish madness of Nestorius, who divides the one hypostasis into two hypostases and denies the whole economy, refusing to say that God the Word was united to the flesh hypostatically and substantially. We, using the principle rightly and fittingly, and turning the utterances of the perverse toward what is straight, [say] the two according to the principle of natural otherness, that is, difference, and the one according to the principle of hypostasis, so that both the difference of the natures of which Christ is, after the union, may be preserved in Christ, and the sameness and singularity of the hypostasis of the incarnate God the Word may likewise be kept unmultiplied. For the reciprocal demonstration and confession of the things destroys the underlying realities according to the heretics, since truth does not endure to concede that the proper designations of things pass over entirely into one another. For this reason we confess that Christ is two natures, as I said, according to the principle of the difference of the natures of which he is, and which are preserved in him after the union.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"ὡς Θεόν τόν αὐτόν ὄντα καί ἄνθρωπον μετά τήν ἕνωσιν.\n\nΟΤΙ Ο ΛΕΓΩΝ ΘΕΟΝ ΚΑΙ ΑΝΘΡΩΠΟΝ ΤΟΝ ΧΡΙΣΤΟΝ ΜΕΤΑ ΤΗΝ ΕΝΩΣΙΝ... Ὅτι ὁ λέγων Θεόν καί ἄνθρωπον τόν Χριστόν μετά τήν ἕνωσιν, συνομολογεῖ τοῖς ὀνόμασι τάς φύσεις ἐξ ἀνάγκης μετά τήν ἕνωσιν, ὀρθῶς πιστεύειν προῃρημένος. Εἰ γάρ Θεός καί ἄνθρωπός ἐστιν ὁ Χριστός μετά τήν ἕνωσιν, κατά τήν κοινήν ὁμολογίαν, δηλονότι τά πράγματα τοῖς ὀνόμασιν ἔχων, ἐπαληθεύει μετά τήν ἕνωσιν. Τά γάρ πράγματα προεπινοοῦνται τῶν οἰκείων ὀνομάτων· καί οὐδ᾿ ἄν εἶναι δυνηθείη πώποτε χωρίς τοῦ πράγματος ὄνομα, τοῦ παρέχοντος δι᾿ ἑαυτοῦ τῷ ὀνόματι θέσιν, καί ἀντιλαμβάνοντος δήλωσιν. Εἰ δέ τά πράγματα, ὧν εἰσι τά ὀνόματα, οὐκ ἔχει κατά τήν ἕνωσιν ὁ Χριστός, ψιλάς κατ᾿ αὐτούς, ὡς μετά μηδενός κειμένας ἔχων δειχθήσεται τάς προσηγορίας, καί πραγμάτων ἐρήμους· καί ἔσται Θεός καί ἄνθρωπος μόνον ὀνόματι κατ᾿ αὐτούς ὁ Χριστός, καί οὐ πράγματι· οὗ τί γένοιτ᾿ ἄν ἀθεώτερον; Εἰ δέ τοσοῦτον μανῆναι παραιτούμενοι, φαῖεν μή ἐρήμους εἶναι πραγμάτων ἐπί Χριστοῦ τάς προσηγορίας μετά τήν ἕνωσιν· ὥσπερ οὐ παραιτοῦνται λέγειν τάς δύο τοῦ Χριστοῦ μετά τήν ἕνωσιν προσηγορίας, οὕτω καί τάς δύο φύσεις τοῦ Χριστοῦ, ἐξ ὧν καί ἐν αἷς συνέστηκε λεγέτωσαν μετά τήν ἕνωσιν, ὧν καί προσηγορίαι· εἴπερ κατ᾿ ἀλήθειαν πιστῶς ὁμολογοῦσι σώζεσθαι πραγματιωδῶς κατά φύσιν τά ἑνωθέντα μετά τήν ἕνωσιν. ΠΕΡΙ ΤΗΣ ΕΝ ΔΥΟ ΦΩΝΗΣ· ΚΑΙ ΠΕΡΙ ΤΗΣ ΜΙΑΣ ΤΟΥ ΛΟΓΟΥ ΦΥΣΕΩΣ ΣΕΣΑΡΚΩΜΕΝΗΣ...","english":"as being himself both God and man after the union.\n\nTHAT HE WHO SAYS THAT CHRIST IS GOD AND MAN AFTER THE UNION... That he who says that Christ is God and man after the union necessarily acknowledges by these names the natures after the union, if he has chosen to believe rightly. For if Christ is God and man after the union, according to the common confession, then clearly, since he possesses the realities corresponding to the names, he speaks truly after the union. For the realities are conceived before their proper names; and a name could never exist without the reality that provides the basis for the name and secures its meaning. But if Christ does not possess, after the union, the realities of which these are the names, then, according to them, he will be shown to have the appellations bare, as set down with nothing behind them, and devoid of realities; and according to them Christ will be God and man only in name, and not in reality—and what could be more impious than this? But if, refusing to be so mad, they say that the appellations are not devoid of realities in the case of Christ after the union—just as they do not refuse to say that there are two appellations of Christ after the union, so let them also say that there are two natures of Christ after the union, from which and in which he consists, and of which these are also the appellations—if indeed they faithfully confess, in truth, that the things united are preserved in reality according to nature after the union. CONCERNING THE \"IN TWO\" FORMULA; AND CONCERNING THE ONE NATURE OF THE WORD MADE FLESH...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Περί τῆς Ἐν δύο φωνῆς· καί περί τῆς μιᾶς τοῦ Λόγου φύσεως σεσαρκωμένης εὐσεβής ὁμολογία κατά τούς Πατέρας· καί ἄρνησις τῆς μιᾶς συνθέτου φύσεως. ( Καί πάλιν ἐν δύο φύσεσιν ἀδιαιρέτως τόν αὐτόν ὄντα πιστεύομεν, ὡς ἐν θεότητι καί ἀνθρωπότητι. Ὥσπερ γάρ ἐκ δύο φύσεων λέγοντες τόν Χριστόν, ἐκ θεότητος καί ἀνθρωπότητος ὄντα νοοῦμεν, ὡς ἐκ μερῶν ὅλον· οὕτω\n\nκαί ἐν δύο φύσεσι λέγοντες μετά τήν ἕνωσιν, ἐν θεότητι καί ἀνθρωπότητι ὄντα πιστεύομεν, ὡς ὅλον ἐν μέρεσι. Μέρη δέ Χριστοῦ ἡ θεότης αὐτοῦ καί ἡ ἀνθρωπότης ἐστίν, ἐξ ὧν καί ἐν αἷς ὑφέστηκε. Καί αὖθις μίαν τοῦ Θεοῦ Λόγου φύσιν σεσαρκωμένην σαρκί, νοεράν τε καί λογικήν ἐχούσῃ ψυχήν πιστεύειν, λέγειν τε καί κηρύττειν ἐδιδάχθημεν, κατά τόν ἅγιον Κύριλλον· διά τοῦ σεσαρκωμένην εἰπεῖν, τῆς καθ᾿ ἡμᾶς φύσεως εἰσκεκομισμένην νοοῦντες τήν οὐσίαν. Καί πάλιν τοῦ αὐτοῦ καί ἑνός Χριστοῦ τά τε θαύματα καί τά πάθη, καί τοῦ αὐτοῦ τάς δύο γεννήσεις, τήν τε προαιώνιον ἀσωμάτως ἐκ τοῦ Πατρός, καί τήν χρονικήν ἐκ Μητρός καί Παρθένου σωματικῶς δι᾿ ἡμᾶς γεγενημένην. Διό μάλιστα καί κατά ἀλήθειαν κυρίως Θεοτόκον αὐτήν ὁμολογοῦμεν, ὡς τόν ἐκ Πατρός γεννηθέντα πρό πάντων τῶν αἰώνων Θεόν Λόγον, ἐπ᾿ ἐσχάτων τῶν χρόνων ἐξ αὐτῆς σαρκωθέντα γεννήσασαν. Μίαν δέ φύσιν σύνθετον τόν Χριστόν παντελῶς παραιτούμεθα λέγειν· οὐ μόνον διά τάς εἰρημένας αἰτίας, ἀλλ᾿ ὅτι καί μηδείς καθ᾿ ὅλου τῶν ἐγκρίτων Πατέρων πέφανται μέχρι τῆς δεῦρο ταύτην εἰρηκώς τήν φωνήν· καί ὡς προδήλως Ἀπολιναρίου τοῦ αἱρετικοῦ, καί τῶν αὐτοῦ φοιτητῶν ὑπάρχουσαν γέννημα·","english":"Concerning the expression \"in two\"; and concerning the one incarnate nature of the Word, a pious confession according to the Fathers; and a denial of the one composite nature. (And again we believe that the same one is in two natures without division, as in divinity and humanity. For just as when we say that Christ is from two natures, we understand him as being from divinity and humanity, as a whole from parts; so also when we say that he is in two natures after the union, we believe that he is in divinity and humanity, as a whole in parts. And the parts of Christ are his divinity and his humanity, from which and in which he subsists. And again we have been taught to believe, to say, and to proclaim one incarnate nature of God the Word, with flesh, having a rational and intelligent soul, according to Saint Cyril; by saying \"incarnate,\" we understand the substance of our nature as having been brought in. And again, the miracles and the sufferings belong to the same and one Christ, and the two births belong to the same: the one before the ages, without body, from the Father, and the one in time, from the Mother and Virgin, bodily for our sake. Therefore especially and in truth we confess her to be properly Theotokos, as having given birth to the God Word who was begotten from the Father before all the ages, and in the last times was incarnate from her. But we altogether reject saying that Christ is one composite nature, not only for the reasons stated, but also because no one at all of the approved Fathers has appeared up to the present day saying this expression; and because it is plainly the offspring of Apollinaris the heretic and of his students.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"ὧν ἀποδεξάμενος Σευήρος τήν πλάνην, εἰκότως καί ταῖς φωναῖς καλλωπίζεται. Οὐ γάρ φυσική μονάς κατά σύνθεσίν ἐστιν ὁ Χριστός κατ᾿ Ἀπολινάριον καί Σευήρον, ἕως σωζομένην διαφυλλάττει τῶν ἐξ ὧν ἐστι φύσεων καί μετά τήν ἕνωσιν ἀσύγχυτον τήν ἑτερότητα. Οὔτε μήν ὑποστατική δυάς κατά Νεστόριον, ἕως μή καθ᾿ ἑαυτά ( τά συνελθόντα καί ἀλλήλων διακεκριμένα παντελῶς ὑφεστήκασι· καί ἕως εἷς ἐστιν ὁ σαρκωθείς Θεός Λόγος καί μετά τήν σάρκωσιν, καί μή προϋποστᾶσαν τῷ οἰκείῳ λόγῳ τῆς φύσεως, τήν ἑνωθεῖσαν αὐτῷ λογικῶς τε καί νοερῶς ἐψυχωμένην σάρκα προσέλαβεν· ἀλλ᾿ ὑπόστασις μία σύνθετος κατά τούς Πατέρας, καθ᾿ ἥν ὅλος τε Θεός ἐστιν ὁ αὐτός καί εἷς τῆς ἁγίας καί πανευφήμου Τριάδος μετά τῆς ἀνθρωπότητος διά τήν θεότητα, καί ὅλος ἄνθρωπος ὁ αὐτός, καί εἷς τῶν ἀνθρώπων μετά τῆς θεότητος διά τήν ἀνθρωπότητα.\n\nΠΕΡΙ ΥΠΟΣΤΑΣΕΩΣ ΣΥΝΘΕΤΟΥ ΦΥΣΙΚΩΤΕΡΑ ΔΙΑΛΗΨΙΣ· ΚΑΙ ΑΠΟΔΕΙΞΙΣ ΑΚΡΙΒΗΣ ΤΟΥ ΜΗ...\n\nΠερί ὑποστάσεως συνθέτου φυσικωτέρα διάληψις· καί ἀπόδειξις ἀκριβής τοῦ μή τοῖς αὐτοῖς περιπίπτειν ἀτοπήμασι, τούς ὁμολογοῦντας μίαν σύνθετον ὑπόστασιν τόν Χριστόν, τοῖς μίαν αὐτόν λέγουσι σύνθετον φύσιν. Εἰ δέ ὅτι καί πᾶσα σύνθετος ὑπόστασις ἀλλήλοις ὁμόχρονα κέκτηται τά μέρη, νομίζοι τις τήν αὐτήν ἀτοπίαν συνάγεσθαι, καί τοῖς λέγουσι μίαν τόν Χριστόν εἶναι σύνθετον ὑπόστασιν, οὐκ ὀρθῶς κατά τόν ἐμόν ὁ τοιοῦτος ὑπολαμβάνειν λόγον. Οὐ γάρ ἁπλῶς πᾶσα σύνθετος ὑπόστασις ἀλλήλοις ὁμόχρονα κατά τήν γένεσιν ἔχει τά μέρη· ἀλλ᾿ ἡ ὑπό φύσιν σύνθετον δηλονότι τελοῦσα, καί εἶδος ἔχουσα τοιοῦτον αὐτῆς κατηγορούμενον·","english":"Severus, having accepted their error, rightly takes pride in these expressions as well. For Christ is not a natural unity by composition, according to Apollinarius and Severus, such that it preserves the distinctness of the natures from which it is, unconfused even after the union. Nor indeed is he a hypostatic duality according to Nestorius, such that the things that came together do not subsist each on their own and are not completely separated from one another; and such that the incarnate God the Word is not one even after the incarnation, and did not assume flesh that had not previously subsisted in its own principle of nature, united to him rationally and intellectually ensouled; but rather he is one composite hypostasis according to the Fathers, according to which the same one is wholly God and one of the holy and all-praised Trinity with his humanity because of the divinity, and the same one is wholly man and one of men with the divinity because of the humanity.\n\nA more natural discussion concerning the composite hypostasis; and an exact demonstration that those who confess Christ to be one composite hypostasis do not fall into the same absurdities as those who say he is one composite nature. But if someone should think that the same absurdity is inferred because every composite hypostasis has its parts coexistent with one another, even for those who say that Christ is one composite hypostasis, such a person does not correctly understand my argument. For not simply every composite hypostasis has its parts coexistent with one another in generation; but rather that which evidently comes under a composite nature, and has such a form predicated of it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"ἥτις τῷ κοινῷ καί καθ᾿ ὅλου τῆς κατηγορουμένης οὐσίας ἤτοι φύσεως, τό ἄθροισμα τῶν περί αὐτήν ἰδιωμάτων συμπεπλεγμένον ἔχουσα, φύσις ἐστίν, ἤγουν μετά ἰδιωμάτων. Εἰ οὖν σύνθετος ἡ ὑφ᾿ ἥν τελεῖ φύσις ἐστί καί τό κατηγορούμενον εἶδος, καί αὐτήν σύνθετον εἶναι πάντως ἀνάγκη, καί ἀλλήλοις ὁμόχρονα κεκτῆσθαι τά μέρη, διά τήν κατηγορουμένην αὐτῆς οὐσίαν, ἤγουν φύσιν, οὕτως ὑπάρχουσαν, ὡς τήν αὐτήν οὖσαν τῷ εἴδει χωρίς τῶν ἀφοριστικῶν αὐτῆς γνωρισμάτων. Ὥσπερ γάρ τήν ἁπλῶς λεγομένην ( ὑπόστασιν ὁρίζοντές φαμεν, Ὑπόστασίς ἐστιν οὐσία τις μετά ἰδιωμάτων, ἤ, οὐσία τις τῶν καθ᾿ ἕκαστα περιληπτική τῶν ἐν τῷ οἰκείῳ ἀτόμῳ πάντων ἰδιωμάτων· οὕτω τήν προσδιωρισμένως, ἀλλ᾿ οὐχ ἁπλῶς λεγομένην ὁρίζοντες ὑπόστασιν, λέγομεν, Ὑπόστασς σύνθετός ἐστι, οὐσία τις σύνθετος μετά ἰδιωμάτων· ἤ οὐσία τις σύνθετος\n\nτῶν καθ᾿ ἕκαστα περιληπτική τῶν ἐν τῷ οἰκείῳ ἀτόμῳ πάντων ἰδιωμάτων. Τά γάρ κοινῶς ἐν τοῖς ὑπό τό αὐτό εἶδος ἀτόμοις θεωρούμενα, τό τῆς οὐσίας ἤτοι φύσεως χαρακτηρίζει προηγουμένως ἐν τοῖς ὑπ᾿ αὐτήν ἀτόμοις γενικόν. Πάντων δέ κοινόν τῶν ὑπό τό σύνθετον εἶδος ἀτόμων τό σύνθετον· ἄρα φύσιν ἐν τοῖς ὑπ᾿ αὐτήν ἀτόμοις σύνθετον προηγουμένως χαρακτηρίζει τό σύνθετον, ἀλλ᾿ οὐχ ὑπόστασιν. Ἄλλως τε δέ πάλιν ἐκ τῶν κοινῶν καί καθ᾿ ὅλου πᾶς ἐστιν ὁρισμός τῶν ὑπ᾿ αὐτά τελούντων ἀτόμων· καί ἐκ τῶν γενικῶν πάντα φυσικῶς ἔχει τήν ἀρχήν τῆς οἰκείας ὑπογραφῆς τά ὑπ᾿ αὐτά· διά τό σαφές εἶναι τό τί κυρίως τε καί προηγουμένως ἐστί τό ὁριζόμενον.","english":"This is a nature which has the aggregate of its properties woven together with the common and universal substance, that is, nature, of the thing predicated, or rather, it is a nature with properties. If, then, the nature under which it falls is composite, and the species predicated is composite, it is entirely necessary that it too be composite and possess its parts contemporaneous with one another, because the substance, that is, the nature, predicated of it exists in such a way as to be the same in species apart from its distinguishing characteristics. For just as, when defining what is called a hypostasis in the simple sense, we say, \"A hypostasis is a certain substance with properties,\" or, \"a certain substance comprehensive of the particulars, of all the properties in its own individual\"; so too, when defining the hypostasis spoken of with specific determination and not in the simple sense, we say, \"A composite hypostasis is a certain composite substance with properties\"; or, \"a certain composite substance comprehensive of the particulars, of all the properties in its own individual.\" For the things commonly contemplated in the individuals under the same species characterize primarily the generic element of the substance, that is, the nature, in the individuals under it. But the composite is common to all the individuals under the composite species; therefore the composite characterizes primarily a composite nature in the individuals under it, and not a hypostasis. And in another way again, every definition is formed from the common and universal, of the individuals that fall under it; and all things under them have naturally the beginning of their own description from the generic elements, because it is clear what the thing defined properly and primarily is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"Εἰ δέ τοῦτό ἐστιν ἀληθές, ὥσπερ οὖν καί ἔστιν, δῆλον ὅτι ὁ εἰπώς σύνθετον ὑπό φύσιν ἀναγομένην ὑπόστασιν, τό ἐνυπάρχον τῷ κοινῷ τῆς οὐσίας, γενικῶς, τῷ ἀτόμῳ τῆς ὑποστάσεως συνεξέφηνε μετά τῶν αὐτήν ἰδικῶς χαρακτηριζόντων ἰδιωμάτων. Ὥστε ὁ φήσας, ὑπό τινα φύσιν τελοῦσαν ὑπόστασιν σύνθετον, οὐδέν ἕτερον εἶπεν, ἤ φύσιν ἤγουν οὐσίαν σύνθετον μετά ἰδιωμάτων. Εἰ τοίνυν, καθώς δέδεικται, πᾶσα φύσις σύνθετος ἀπροαίρετον ἔχει τήν πρός ἄλληλα τῶν οἰκείων μερῶν κατά τήν σύνθεσιν σύνοδον, καί ἀλλήλοις ὁμόχρονα κέκτηται τά μέρη, καί εἰς συμπλήρωσιν τῆς τά πᾶν κατ᾿ εἶδος ἕκαστον ἐν τοῖς οὖσι θεωρουμένης ὁλότητος γεγένηται· καί πᾶσα δηλονότι κατά τό πεφυκός ὑπόστασις τήν αὐτήν ἔχει τῷ οἰκείῳ γένει τε καί εἴδει ἀπαράλλακτον πρός τό εἶναι τήν σύστασιν. Δείξωσιν οὖν ὑπό φύσιν σύνθετον τελοῦσαν τήν τοῦ Χριστοῦ σύνθετον ὑπόστασιν, καί ὁμόχρονα κεκτῆσθαι τά μέρη συναγαγέτωσαν, καί τήν αὐτήν δικαίως μέμψιν ἡμῶν κατηγορείτωσαν. Ἕως δι᾿ ἄν τοῦτο μή δύνωνται, κατά ψάμμου ποιοῦνται τῶν οἰκείων δογμάτων τά ἐρείσματα. Ὁ γάρ τόν Χριστόν τούτοις ὑπαγαγεῖν τοῖς προρηθεῖσιν ( ἀτόποις ἀμαθῶς βιαζόμενος, διά τό σύνθετον αὐτόν ὑπόστασιν καί εἶναι, καί παρ᾿ ἡμῶν εὐσεβῶς ὁμολογεῖσθαι, πολύ τῆς πρός τήν ἀλήθειαν ἀγούσης ὁδοῦ, μᾶλλον δέ κυριώτερον εἰπεῖν, τῆς ἀληθείας αὐτῆς ἀποπεπλάνηται. Τό γάρ μέγα τοῦτο καί σεπτόν τοῦ Χριστοῦ μυστήριον, οὔτε ὡς ἄτομον καθ᾿ ὅλου τινά καί γενικήν ἔχει τήν ὡς εἶδος φύσιν αὐτοῦ κατηγορουμένην· οὔτε μήν αὐτό γένος ἐστίν, ἤ εἶδος τῶν ὑπ᾿ αὐτό φυσικῶς ἀτόμων κατηγορούμενον·","english":"If this is true, as indeed it is, it is clear that one who has said that a composite hypostasis is brought under a nature, that is, the thing existing in the common substance, has generically set forth together with the individual of the hypostasis, along with the properties that specifically characterize it. So that one who has said that a composite hypostasis is brought under some nature has said nothing other than a composite nature, that is, substance, with properties. If, then, as has been shown, every composite nature has an involuntary coming-together of its own parts with one another in the composition, and possesses its parts as co-eternal with one another, and has come to be for the completion of the wholeness observed in beings according to each species—and every hypostasis, clearly, according to its natural constitution, has the same constitution for being, without variation, as its own genus and species. Let them then show that the composite hypostasis of Christ is brought under a composite nature, and let them bring together that it possesses its parts as co-eternal, and let them justly bring against us the same accusation. As long as they are unable to do this, they make the supports of their own doctrines out of sand. For one who, in ignorance, forcibly subjects Christ to these aforementioned absurdities, because he is a composite hypostasis and is piously confessed by us as such, has wandered far from the road that leads to the truth—or rather, to speak more properly, from the truth itself. For this great and venerable mystery of Christ neither has, as an individual, some universal and generic nature predicated of it as its species; nor indeed is it itself a genus or species predicated of the natural individuals under it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"ὥστε τινί δύνασθαι τῶν εἰρημένων ὑπαχθῆναι κανόνων· οἷα μηδέ τοῖς συνθέτοις κατά τήν πρός ἄλληλα σύνοδον, ἴσην καί ὁμοίαν ἔχον τήν τοῦ Θεοῦ Λόγου συνδρομήν πρός τήν σάρκα κατά τήν σύνθεσιν. ΟΤΙ ΚΑΤΑ ΠΡΟΣΛΗΨΙΝ Η ΠΡΟΣ ΤΗΝ ΣΑΡΚΑ ΜΟΝΗ ΤΟΥ ΛΟΓΟΥ ΓΕΓΟΝΕ ΕΝΩΣΙΣ... Ὅτι κατά πρόσληψιν ἡ πρός τήν σάρκα μόνη τοῦ Λόγου γέγονε ἕνωσις, ὡς προόντος, καί πρός ἔνωσιν σαρκός κενωθῆναι θελήσαντος. Ἐπί γάρ πάντων καθ᾿ ὅλου τῶν κατά φύσιν συνθέτων, οὐχ ἡ τοῦδε πρός τόδε κατά πρόσληψιν σύνοδος, τήν τοῦ δέ τοῦ εἴδους, ὡς ἐκ μερῶν ὅλου ποιεῖται σύστασιν. Ἀλλ᾿ ἡ ἀθρόα τῶν μερῶν ἐκ τοῦ μή ὄντος εἰς τό εἶναι γένεσις, κατά τήν ἅμα τῷ εἶναι πρός ἄλληλα σύνοδον, ποιεῖται τοῦ ὅλου τήν σύνθεσιν. Τό δέ τοῦ Κυρίου ἡμῶν καί Θεοῦ καί Σωτῆρος Ἰησοῦ Χριστοῦ μυστήριον, οὐ κατά τοῦτον τόν τρόπον γέγονεν· ἀλλά Θεός ὑπάρχων φύσει, καί Θεοῦ κατά φύσιν Υἱός ἁπλοῦς τε καί ἀσώματος, καί τῷ Πατρί συναΐδιος, καί πάντων δημιουργός τῶν αἰώνων, φιλανθρώπῳ βουλήσει θέλων κατά πρόσληψιν σαρκός γέγονεν ἄνθρωπος· καί δι᾿ ἡμᾶς, ἁπλοῦς κατά φύσιν καί ἀσώματος, ἐξ ἡμῶν γέγονεν οἰκονομικῶς καθ᾿ ὑπόστασιν σύνθετος καί ἐνσώματος, καθά φησιν ἐνθεαστικῶς ὁ ἅγιος καί μέγας Ἀρεοπαγίτης Διονύσιος ἐν τῷ πρώτῳ κεφαλαίῳ τῆς Περί θείων ὀνομάτων συγγραφῆς περί τῆς θείας σαρκώσεως οὑτωσί διεξιών· \"Φιλάνθρωπον δέ διαφερόντως, ὅτι τοῖς καθ᾿ ἡμᾶς πρός ἀλήθειαν ὁλικῶς ( ἐν μιᾷ τῶν αὐτῆς","english":"So that it can be subsumed under one of the rules that have been stated; such things do not even belong to composite things in their coming-together with one another, since the concurrence of God the Word with the flesh in the composition is equal and similar. THAT THE UNION OF THE WORD WITH THE FLESH ALONE CAME ABOUT BY ASSUMPTION... That the union of the Word with the flesh alone came about by assumption, since He pre-existed and willed to empty Himself for union with the flesh. For in the case of all composite things universally, it is not the coming-together of this with this by assumption that produces the constitution of the whole from its parts, as it were, of the species from parts. Rather, the sudden coming into being of the parts from non-being into being, in their simultaneous coming-together with one another at the very moment of their being, produces the composition of the whole. But the mystery of our Lord and God and Savior Jesus Christ did not come about in this way; rather, being God by nature and the simple and incorporeal Son of God by nature, and co-eternal with the Father, and the Creator of all the ages, by His philanthropic will He willed to become man by the assumption of flesh; and for our sake, though simple by nature and incorporeal, He became economically, according to hypostasis, composite and embodied from us, as the holy and great Dionysius the Areopagite says in a God-inspired manner in the first chapter of his treatise On the Divine Names, discoursing thus about the divine incarnation: \"And it is pre-eminently philanthropic, because in a wholly true manner to those things that are according to us (in one of its","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"ὑποστάσεων ἐκοινώνησεν· ἀνακαλουμένη πρός ἑαυτήν, καί ἀνατιθεῖσα τήν ἀνθρωπίνην ἐσχατιάν, ἐξ ἧς [ἀῤῥήτως] ὁ ἁπλοῦς Ἰησοῦς συνετέθη· καί παράτασιν εἴληφε χρονικήν ὁ ἀΐδιος· καί εἴσω τῆς καθ᾿ ἡμᾶς γέγονε φύσεως, ὁ πάσης τῆς κατά φύσιν τάξεως ὑπερουσίως ἐκβεβηκώς.\" Εἰ τοίνυν μή κατά νόμον καί τάξιν τῆς τῶν συνθέτων φύσεως, ἀλλ᾿ ἑτέρῳ παρά τήν φύσιν τῶν συνθέτων θεσμῷ· κατά πρόσληψιν γάρ ἀφράστως ὁ τοῦ Θεοῦ πρός τήν σάρκα συνετέθη Λόγος· ἀλλ᾿ οὐ κατά γένεσιν ἅμα τῇ σαρκί πρός σύνθεσιν τό εἶναι λαβών, εἰς ὅλου τινός κατ᾿ εἶδος συμπλήρωσιν, καθώς ὁ τῆς ἀληθείας διαπρυσίως πᾶσιν ἐμβοᾷ λόγος· μάτην τοῖς ὑπό φύσιν θεσμοῖς ὑπαγαγεῖν ἀθέσμως ἐπιχειροῦσιν οἱ ἀμαθεῖς τήν πάντα φύσεως ὅρον τε καί λόγον ἐκβαίνουσαν σύνθεσιν. Διά τοῦτο κατά πρόσληψιν σαρκός ὁ λέγων γενέσθαι τήν ἐνανθρώπησιν, τήν τε τοῦ Θεοῦ Λόγου προαιώνιον ὕπαρξιν σιασώζει, καί τήν ἑκούσιον εὐσεβῶς ὁμολογεῖ καί αὐθαίρετον αὐτοῦ κατά χρόνον σάρκωσιν· καί τήν διαφοράν αὐτοῦ τοῦ προσλαβόντος Λόγου, καί τῆς προσληφθείσης σαρκός ἀσύγχυτον διαφυλάττει καί μετά τήν ἕνωσιν. Ὁ δέ μή κατά πρόσληψιν σαρκός ὁμολογῶν ἀτρέπτως ἐνανθρωπῆσαι τόν τοῦ Θεοῦ Λόγον, οὐδέν τῶν εἰρημένων κατ᾿ οὐδένα τρόπον ἀληθῶς ὁμολογεῖν δυνήσεται. Πῶς γάρ εἰ μή προϋπῆρχεν ἀνάρχως ὁ Λόγος, κατά θέλησιν σάρκα προσέλαβε κατ᾿ οὐσίαν διάφορον; ἐφ᾿ οὗ μάλιστα, καθάπερ οἶμαι, κυρίως ἡ τοῦ ἑτεροφυοῦς λέγεται γεγενῆσθαι κατά πρόσληψιν ἕνωσις·","english":"of hypostases; calling it back to itself, and setting aside the human extremity, from which the simple Jesus was ineffably composed; and the eternal one has received temporal extension; and he who has transcendentally gone beyond every order of nature has come within our nature. If, then, not according to the law and order of the nature of composite things, but by another institution beyond the nature of composite things—for the Word of God was ineffably composed with the flesh by assumption, but did not receive his being together with the flesh at generation for composition, unto the completion of some whole according to species, as the word of truth loudly proclaims to all—in vain do the ignorant attempt lawlessly to subject to the institutions that are under nature the composition that transcends every boundary and principle of nature. For this reason, he who says that the incarnation came about by the assumption of flesh both preserves the pre-eternal existence of God the Word and piously confesses his voluntary and self-chosen enfleshment in time; and he keeps unconfused the difference between the Word who assumed and the flesh that was assumed, even after the union. But he who confesses that the Word of God became man without change, not by the assumption of flesh, will be able to confess none of the things said truly in any way. For how, unless the Word pre-existed without beginning, did he take flesh different in essence by will? In which case especially, as I think, the union of that which is of a different nature is properly said to have come about by assumption.","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":154,"ref":"p154","source":"ὡς μόνου τε καί μόνως ἀπαθῶς τε καί ἀληθῶς προσλαβόντος τό ἑτεροούσιον, καί ἄτρεπτον ἑαυτόν παντί λόγῳ τε καί τρόπῳ φυλάξαντος καί ἀπλήθυντον, καί τό προσληφθέν ἀναλλοίωτον· ὅπερ ἀμήχανον ἐπί τῆς γενητῆς γενέσθαι φύσεως· ἐφ᾿ ἧς ἅμα τῇ γενέσει τῶν μερῶν, εἰς ὅλου τινός κατ᾿ εἶδος συμπλήρωσιν, κατά τήν ἀθρόαν πρός ἄλληλα συνδρομήν, πᾶσα γίνεσθαι πέφυκε σύνθεσις, ἴση κατά τό ὅλον τήν πρός ἄλληλα τῶν μερῶν ἀναλογίαν ( φυλάττουσα· καθάπερ ἐφ᾿ ἡμῶν ἔχει, καί τῶν ὅσα σύνθετον ἔχειν τήν κατ᾿ εἶδος ἔλαχον φύσιν. Ἐφ᾿ ἡμῶν γάρ ἀναλογούσας ἡ ψυχή ταῖς οἰκείαις ἐνεργείαις τάς φυσικάς ἔχει τοῦ σώματος δυνάμεις, ὡς δεκτικοῦ κατά φύσιν ὄντος διά τήν αὐτῆς ἀθρόαν ἅμα τῇ σαρκί πρός τό εἶναι γένεσιν. Ὁ δέ Θεοῦ Λόγος, κατ᾿ οὐδένα λόγον ἤ τρόπον ἀναλογούσας ἔχων ταῖς οἰκείαις κατά φύσιν ἐνεργείαις τῆς ὑπ᾿ αὐτοῦ προσληφθείσης φύσεως τάς δυνάμεις· οὐ γάρ μετρεῖται φύσει τό ὑπέρ φύσιν· οὐδέ τι τό παράπαν ἐν τοῖς οὖσίν ἐστι κατά φύσιν αὐτοῦ δεκτικόν. Ἄρα μονώτατος κατά πρόσληψιν σαρκός λογικῶς τε καί νοερῶς ἐψυχωμένης, θέλων ἀῤῥήτως γέγονεν ἄνθρωπος· ὡς ὤν καί προών, καί πάντα δυνάμενος· τῷ ὑπέρ φύσιν τρόπῳ τάς φύσεις καινοτομήσας, ἵνα σώσῃ τόν ἄνθρωπον.","english":"as the only one, and uniquely without passion and truly, having taken up the one of a different essence, and having kept himself unchangeable in every principle and manner and unmultiplied, and the thing taken up unaltered; which is impossible to happen in the created nature; in which, at the very generation of the parts, for the completion of some whole according to species, through the sudden concurrence of the parts with one another, every composition naturally comes to be, preserving through the whole the proportion of the parts to one another equal; just as it is with us, and with all those who have received a composite nature according to species. For in us the soul has the natural powers of the body proportioned to its own activities, since the body is by nature receptive because of the soul's sudden generation together with the flesh into being. But the Word of God, having the powers of the nature taken up by him proportioned in no principle or manner to his own natural activities; for what is above nature is not measured by nature; nor is there anything at all among existing things that is by nature receptive of him. Therefore, being most alone in the taking up of flesh rationally and intellectually ensouled, willing ineffably, he became man; as being and pre-existing, and able to do all things; innovating the natures in the manner beyond nature, in order to save man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Ταύτην ἔμαθον ἐγώ τήν πίστιν, καί ἐδιδάχθην ἐκ τε τῶν προαποδημησάντων ἁγίων καί μακαρίων Πατέρων ἡμῶν, καί ἐκ τῶν νῦν περιόντων, καί τούς οἴακας τῆς καθολικῆς ἁγίας τοῦ Θεοῦ Ἐκκλησίας πεπιστευμένων, καί ὀρθῶς πρός τόν λιμένα τοῦ θείου θελήματος αὐτήν διακυβερνώντων· μεθ᾿ ἧς ταῖς αὐτῶν ἰκεσίαις καί ἀπελεύσομαι τήν παροῦσαν ἀπολιμπάνων ζωήν· ἀντί παντός ἀξιώματος, ταύτην τῷ Θεῷ προσφέρων τήν ὁμολογίαν ἄχραντον καί ἀμόλυντον, καί πάσης αἱρετικῆς ζάλης ὑψηλοτέραν. Βίῳ γάρ ἔργοις καταγλαϊσμένῳ δικαιοσύνης οὐκ ἔχω καυχᾶσθαι, κατά πᾶσάν μου τήν ἐνθάδε ζωήν παραβάτης αὐθαίρετος τῶν θείων νόμων γενόμενος.\n\nΚαί ταῦτα μέν ὑμῖν, ὡς οἷόν τε ἦν, ἐπιτόμως ἐγώ γέγραφα, κύριοί μου εὐλογημένοι, πρός τό γινώσκειν ὑμᾶς, εἴπερ τι τοῖς γραφεῖσιν ἐνέστι χρήσιμον, πῶς κἄν ποσῶς ἀποπέμπεσθε τούς ἠμφιεσμένους τό κώδιον λύκους, ταῖς ἀσήμοις καταπτοοῦντας ὑλακαῖς τά θεῖα καί ἤπια τῆς ἁγίας τοῦ Χριστοῦ ποίμνης πρόβατα, καί μή παρασύρεσθε τῷ ψεύδει κακούργως ὑποκρινομένῳ ἀλήθειαν· τάς δέ","english":"This faith I have learned, and I was taught it both from our holy and blessed Fathers who have departed before us and from those now living who have been entrusted with the rudders of the holy catholic Church of God and who rightly steer her toward the harbor of the divine will; with this faith, through their supplications, I too shall depart, leaving behind the present life, offering to God in place of every rank this confession, undefiled and unspotted and higher than every heretical surge. For I cannot boast in a life made glorious by works of righteousness, since throughout my whole life here I have been a willful transgressor of the divine laws.\n\nAnd these things I have written to you, as far as was possible, in brief, my blessed lords, so that you may know—if there is anything useful in what has been written—how you may, even in some measure, send away the wolves clothed in sheepskin who terrify with their indistinct barkings the divine and gentle sheep of the holy flock of Christ, and not be swept along by falsehood that wickedly pretends to be truth; and the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"συνηγόρους τῆς ἐκκλησιαστικῆς πίστεως τῶν Πατέρων φωνάς, τέως οὐκ ἠδυνήθην ἐνθεῖναι τῷ γράμματι, διά τήν παρ᾿ ἐμοί τῶν βίβλων πολλήν ἀπορίαν. Αὐτόθι γάρ τόν εὐλογημένον ( μου δεσπότην ἔχετε, Πατέρα τε καί διδάσκαλον κύριον ἀββᾶν Σωφρόνιον τόν ὄντως σώφρονα καί σοφόν τῆς ἀληθείας συνήγορον, καί ἀήττητον τῶν θείων δογμάτων ὑπέρμαχον, καί ἔργῳ καί λόγῳ κατά πάσης αἱρέσεως δυνατόν ἀγωνίζεσθαι, μετά πάντων τῶν ἄλλων καλῶν, καί πλήθει βίβλων θείων πλουτοῦντα, καί τούς βουλομένους μανθάνειν τά θεῖα προθύμως πλουτίζοντα. Πρός αὐτόν οὖν φοιτῶντες, πᾶσαν τῶν θείων καί σωτηρίων δογμάτων, εὖ οἶδα, κομίσεσθε τήν ὀρθήν καί ἄπταιστον γνῶσιν. Ἔῤῥωσθε. ΕΠΙΣΤΟΛΗ ΙΔ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ, ΕΠΙΣΤΟΛΗ ΔΟΓΜΑΤΙΚΗ. ΙΔ´. Τοῦ αὐτοῦ, πρός τόν αὐτόν, ἐπιστολή δογματική. ( Ὁ μέν Θεός κατά φύσιν ὑπάρχων ἀγαθός, οὐδέν ὧν ποιεῖν πέφυκεν, ἐστί πονηρόν. Ὁ δέ ἄνθρωπος, ἐπιμελείᾳ γνώμης γινόμενος ἀγαθός, οἷς πέφυκε ποιεῖν ὁ Θεός, ἀεί δείκνυται χαίρων. Ἄλλην γάρ ὁ ἄνθρωπος οὐκ ἔχει τοῦ ἀγαθός εἶναι διάγνωσιν, ἤ μόνην τήν πρός τό γινόμενον ὑπό τοῦ Θεοῦ συνδιάθεσιν. Θεοῦ γάρ ἴδιον ἡ τῶν ἀγαθῶν ποίησις· ἀνθρώπου δέ, ἡ πρός αὐτά συνδιάθεσις. Ἀρετή γάρ ἀνδρός ἐστι, τό δεῖξαι τό πεποιημένον ὑπό τοῦ Θεοῦ διαθέσει γνώμης στεργόμενον. Οὐκοῦν εἴπερ ἀγαθόν ἅπαν τό τόν Θεόν ἔχον τῆς οἰκείας γενέσεως αἴτιον, ἀγαθόν εἴκότως, καί τῶν ἀγαθῶν τό μέγιστον, ἡ τῶν διεστηκότων ἕνωσίς ἐστιν, ὅτι Θεοῦ προφανές ἔργον καθέστηκεν.","english":"the voices of the Fathers who are advocates of the faith of the Church, I have not been able, for the present, to set down in writing, because of the great scarcity of books in my possession. For there you have my blessed master, father and teacher, the lord Abba Sophronius, truly prudent and wise, the advocate of the truth, the invincible champion of the divine doctrines, able both in deed and in word to contend against every heresy, and, along with all the other good things, rich in the abundance of divine books, and eagerly enriching those who wish to learn the divine things. So then, by attending to him, I know well that you will receive the right and unerring knowledge of all the divine and saving doctrines. Farewell. Letter 14.... To the same, a dogmatic letter. 14. Of the same, to the same, a dogmatic letter. God, being good by nature, is not evil in anything that He is naturally capable of doing. But man, becoming good by the care of his will, is always shown to rejoice in the things God is naturally capable of doing. For man has no other discernment of being good than solely his concordant disposition toward what is brought into being by God. For it is God's own property to do good things; but it is man's, to be concordantly disposed toward them. For it is the virtue of a man to show that what has been made by God is cherished by the disposition of his will. Therefore, if indeed every good thing has God as the cause of its own coming into being, then reasonably the greatest of good things is the union of things that have been separated, because it has been established as a manifest work of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Εἰ δέ τοῦτο πάντως ἐστί ἀληθές, οἶδ᾿ ὅτι χαίρετε θεώμενοι τούς διεσκορπισμένους συναγομένους εἰς ἕν, ἀγαθοί τυγχάνοντες, διά τήν ὑμῶν πρός τά καλά συνδιάθεσιν.\n\nΔέξασθε τοίνυν ὡς ἀγαθούς παρακαλῶ τούς θεοφυλάκτους ὑμᾶς, τόν ταύτην μου τήν μετρίαν ἐπιφερόμενον συλλαβήν θεοφιλέστατον διάκονον κύριόν μου Κοσμᾶν, ἄνδρα καλόν καί συνετόν, καί τοῖς κατά Θεόν ἤθεσιν ὡραϊσμένον, καί εἰς τούς οἰκείους αὐτόν κατατάξασθαι φίλους· καί εἴπερ γένηται χρεία πρός τόν θεοτίμητον πάπαν ὑπέρ αὐτοῦ καταθέσθαι παράκλησιν, ἵνα τόν ἴδιον ἀπολάβῃ βαθμόν τῆς διακονίας, ἐν ᾗ τεταγμένος ἦν Ἐκκλησίᾳ, μή κατοκνῆσαι. Τοσοῦτον γάρ γνησίως τόν εὐσεβῆ ( τῶν θείων τῆς Ἐκκλησίας δογμάτων προσήκατο λόγον, ὥστε καί διαπύρως αὐτοῦ ὑπερμάχεσθαι, καί τοῦτον εἰδέναι τῆς εὐσεβείας ὅρον τε καί θεσμόν, τή μηδέν ἠρνῆσθαι φρονεῖν ὧν ἐστι Χριστός μετά τήν ἄφραστον ἕνωσιν· Θεός ὁμοῦ κατά ταυτόν ἀληθῶς ὁ αὐτός ὑπάρχων καί ἄνθρωπος. Οὐ γάρ ἀπέβαλεν ὅπερ ἦν, γενόμενος ἀληθῶς ὅπερ οὐκ ἦν· ἄτρεπτος γάρ. Οὐδ᾿ ἠλλοίωσεν ὅπερ γέγονε, διαμείνας ὅπερ ὑπῆρχε· φιλάνθρωπος γάρ· ἀλλ᾿ ἄμφω φυσικῶς καθ᾿ ὑπόστασιν ὅλος ἐστίν· ὡς εἷς ἐξ ἀμφοῖν, καί δι᾿ ἑνός ἑαυτοῦ σώζων ἀμφότερα, δίχα τροπῆς καί μειώσεως, ὡς αὐτά καθ᾿ ἕνωσιν ὤν ἀληθῶς τήν καθ᾿ ὑπόστασιν. Ἡ γάρ καθ᾿ ὑπόστασιν ἕνωσις, πρός τήν διαίρεσιν ἔχουσα τήν ἀντιδιαστολήν, ἀλλ᾿ οὐ πρός τήν φυσικήν τῶν κατ᾿ αὐτήν ἡνωμένων διαφοράν, τῆς μέν ποιεῖται τελείαν ἀναίρεσιν, τῆς δέ παγίαν ἐργάζεται τήρησιν· ἧς ὁ ἀριθμός καθέστηκε δήλωσις.","english":"If this is entirely true, I know that you, being good, rejoice to see the scattered gathered into one, because of your own disposition toward good things.\n\nReceive, then, I entreat you, as good men, you who are guarded by God, this most God-beloved deacon, my lord Cosmas, who carries this my modest composition, a good and prudent man, adorned with godly character, and enroll him among your own friends; and if there should be need to lay a petition before the God-honored pope on his behalf, so that he may receive back his own rank of the diaconate in the Church in which he was appointed, do not be slack. For he has so genuinely embraced the pious doctrine of the divine dogmas of the Church that he contends fervently for it, and knows this to be the boundary and ordinance of piety: to have refused to think anything of what Christ is after the ineffable union—being truly the same both God and man at once. For he did not cast off what he was, having truly become what he was not; for he is immutable. Nor did he change what he had become, remaining what he was; for he is loving toward mankind. But he is wholly both by nature in one hypostasis, as one from both, and through one of himself saving both, without change or diminution, as being truly both in accordance with the hypostatic union. For the hypostatic union, having its opposition toward division, but not toward the natural difference of the things united in it, brings about the complete removal of the one, but effects the firm preservation of the other; of which number is the manifestation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Ἐπειδή ποσοῦ παντελῶς ἀμοιροῦσαν οὐκ ἄν ποτέ τις διαφοράν ἐπινοήσειε· κἄν ὁ σοφώτατος ᾗ περί λόγους καί δυσμαχώτατος. Ἕως γάρ ἄν τοῦ κατά σύνθεσιν ὅλου τά μέρη σώζεται δίχα συγχύσεως, ἐξ ὧν τό ὅλον συνέστηκεν, ἡ πρός ἄλληλα φυσική τῶν καθ᾿ ἕνωσιν σωζομένων τοῦ ὅλου μερῶν οὐκ ἀγνοεῖται διαφορά. Ἕως δ᾿ ἄν ἐν τῷ ὅλῳ τῆς κατ᾿ οὐσίαν διαφορᾶς τῶν μερῶν ὁ λόγος μένῃ σωζόμενος, ἀγνοεῖσθαι τό ποσόν τῶν κατ᾿ οὐσίαν ἀλλήλων διαφερόντων τοῦ ὅλου μερῶν ἀμήχανον, οὗ ποιεῖσθαι πέφυκεν ὁ ἀριθμός δήλωσιν, ἀλλ᾿ οὐ διαίρεσιν ὅτι μή τῆς σχέσεως τῶν πραγμάτων, τουτέστιν ἑνώσεως ἤ διαιρέσεως, ἀλλά μόνης τῆς ἁπλῶς, ἀλλ᾿ οὐ τῆς\n\nπως ποσότητος ὁ ἀριθμός ὑπάρχει δηλωτικός. Εἰ δέ ποσότητος, ἀλλ᾿ οὐχί σχέσεως ὁ ἀριθμός ποιεῖσθαι πέφυκε δήλωσιν, οὐ διαιρεῖ παντελῶς τήν ἕνωσιν, ὁ πρός μόνην εὐσεβῶς τήν δήλωσιν τῆς ἐν Χριστῷ σωζομένης τῶν ἐξ ὧν ἐστι φύσεων διαφορᾶς τῷ ἀριθμῷ χρώμενος μετά τήν ἕνωσιν, ἀλλά γινώσκειν μόνον ἀσυγχύτως μεμενηκέναι τάς φύσεις μετά τήν ἕνωσιν· ἐξ ὧν ὁ εἷς ὑπάρχει Χριστός καί Κύριος, καί Υἱός καί ( Θεός, δηλονότι σεσαρκωμένος, καί τελείως ἐνανθρωπήσας. Διό καί μίαν φύσιν αὐτοῦ τοῦ Λόγου σεσαρκωμένην, σαρκί ψυχήν ἐχούσῃ τήν νοεράν τε καί λογικήν πρεσβεύει μετά τήν ἕνωσιν, οὐκ ἀγνοῶν τήν διαφοράν, ἀλλ᾿ ἐξιστῶν καί οἷον ἔξω τιθείς τήν διαίρεσιν· ἵν᾿ ὁμοῦ τε διά τουτωνί τῶν φωνῶν(1), Ἀπολιναρίου τήν σύγχυσιν καί Νεστορίου τήν διαίρεσιν, τά ἐκ διαμέτρου κακά, τῆς θείας αὐλῆς ἀπελάσειε· καί γένηται καθαρός τοῦ μυστηρίου προσκυνητής·","english":"Since no one could ever conceive of a difference that is entirely devoid of quantity, even if he were the wisest in arguments and the hardest to fight against. For as long as the parts of the whole that is constituted by composition are preserved without confusion, from which the whole has been composed, the natural difference of the parts of the whole that are preserved in relation to one another according to union is not unknown. And as long as the principle of the essential difference of the parts remains preserved in the whole, it is impossible for the quantity of the parts of the whole that differ from one another in essence to be unknown, of which number is naturally capable of making a declaration, but not a division, since number is declarative of quantity simply, but not of relation—that is, of union or division—but not of some particular quantity. But if number is naturally capable of making a declaration of quantity, but not of relation, then he who uses number after the union solely for the pious declaration of the difference of the natures preserved in Christ, from which he is, does not entirely divide the union, but knows only that the natures have remained without confusion after the union, from which the one Christ and Lord and Son and God exists, clearly incarnate and perfectly made man. Therefore he also piously maintains one incarnate nature of the Word himself, the flesh having a soul that is intellectual and rational, after the union, not being ignorant of the difference, but setting aside and, as it were, placing outside the division, so that by these very terms he might drive away from the divine court both the confusion of Apollinaris and the division of Nestorius, the evils that are diametrically opposed, and might become a pure worshipper of the mystery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"ὁμολογῶν τόν αὐτόν ἄνωθεν ἐκ τοῦ Πατρός γεννηθέντα πρό πάντων τῶν αἰώνων· καί τόν αὐτόν κάτωθεν, προσλήψει δηλονότι σαρκός, λογικῶς τε καί νοερῶς ἐψυχωμένης ἐκ τῆς μητρός δι᾿ ἡμᾶς ἐπ’ ἐσχάτων γεννηθέντα τῶν χρόνων. Καί διά τοῦτο κυρίως καί κατ᾿ ἀλήθειαν εἶναι Θεοτόκον τήν ἁγίαν Παρθένον πιστεύων, ὅτι περ αὐτόν ἀντί σπορᾶς συλλαβοῦσα τόν Λόγον, κεκύεκέ τε καί τέτοκεν ἐξ αὐτῆς σαρκωθέντα· τό αὐτόν ἐνεργοῦντα τά θαύματα· τόν αὐτόν τῆς τῶν ἀνθρωπίνων παθημάτων κατά θέλησιν ἀνεχόμενον πείρας τόν αὐτόν σταυρωθέντα, ταφέντα, ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατά τάς Γραφάς· ἀναληφθέντα σεσαρκωμένον εἰς οὐρανούς, ἐξ ὧν ἄσαρκος πρός ἡμᾶς κατελήλυθεν, ὡς οἶδεν αὐτός· ὁ μηδεμίαν ἔχων ὡς Θεός κατά φύσιν τήν ἐκ τόπων εἰς τόπους μετάβασιν. Φύσει γάρ ἄπειρος, καί διά τοῦτο μηδενί τρόπῳ τοῖς οὖσι χωρούμενος, ὡς πάσης περιγραφῆς ὑπάρχων ἐλεύθερος, καί φύσει φιλάνθρωπος, καί διά τοῦτο τῆς ἡμῶν κατά θέλησιν σαρκικῆς γεννήσεως ἀνασχόμενος, καί χωρητός τοῖς ἡμετέροις γενόμενος· τόν αὐτόν ἤξοντα μετά τῆς ἑκάστω δοῦναι τήν κατ’ ἀξίαν ἡτοιμασμένων διανομήν. Ταύτην ἀσπασίως προσηκάμενον τήν ὁμολογίαν τόν εἰρημένον θεοφιλέστατον κύριον Κοσμᾶν, κἀγώ προσηλάμην χαίρων, καί τῆς ψυχῆς προὐτίμησα τῆς ἐμῆς τήν ἁπλῆν αὐτοῦ κατά Χριστόν διάθεσιν γνούς· καί περί ὧν ἠρώτησε δογματικῶν κεφαλαίων, ( ἔγγραφον δέδωκα αὐτῷ σύντομον τήν ἀπόκρισιν· ἥν καί τούς θεοφυλάκτους ὑμᾶς λαβεῖν καί γυμνάσαι, τῶν εἰκότων ἐστίν.","english":"confessing the same one begotten from above from the Father before all ages, and the same one born from below—by the taking on of flesh, clearly, endowed with a rational and intelligent soul—from the mother for our sake in the last times. And for this reason I believe that the holy Virgin is truly and in the proper sense the God-bearer, because she conceived him, the Word himself, in place of seed, and carried him and gave birth to him incarnate from herself; the same one working the miracles; the same one willingly enduring the experience of human sufferings; the same one crucified, buried, risen on the third day according to the Scriptures; taken up incarnate into the heavens, from which he had come down to us without flesh, as he himself knows—he who as God has by nature no transition from place to place. For he is by nature infinite, and therefore in no way contained by existing things, since he is free from all circumscription, and by nature loving humanity, and therefore he endured our fleshly birth according to his will, and became containable by our limitations; the same one who will come to give to each according to the measure prepared for him. Having gladly accepted this confession, the aforementioned most God-loving lord Cosmas, I too assented with joy, and I preferred his simple disposition in Christ to my own soul, having recognized it; and concerning the doctrinal chapters about which he asked, I have given him a concise answer in writing; and it is among the fitting things for your God-guarded selves to receive it and to exercise yourselves in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Ὠφελεῖτε γάρ αὐτόν διά τῆς ὑμετέρας ἐπί τῷ κειμένῳ καλῆς ἐξηγήσεως, ἀναπληροῦντες τῶν διά τήν συντομίαν ἐλλειφθέντων τόν νοῦν· καί ταῦτα μέν περί τούτου. Ὑπομιμνήσκω δέ τούς θεοφυλάκτους ὑμᾶς γρηγορεῖν, καί προσεύχεσθαι κατά τήν τοῦ Κυρίου διαταγήν, ἵνα μή ταῖς παγίσι τῶν πανταχόθεν ἡμᾶς περιεστηκότων ἁλῶμεν πειρασμῶν. Ἐάν γάρ γρηγορῶμεν καί νήφωμεν, τούς τῶν διαμόνων οἶδ᾿ ὅτι φυλαττόμεθα δόλους· καί ἐάν προσευχώμεθα, πρός τήν ἡμετέραν βοήθειαν τήν θείαν ἐπισπώμεθα χάριν, συμμαχοῦσαν ἡμῖν, καί πάσης ἡμᾶς ἀποφαίνουσαν νικητάς ἀντικειμένης δυνάμεως, καί ῥυομένην ἡμᾶς πάσης πλάνης καί ἀγνωσίας· καί μάλιστα νῦν τοῦτο πράττειν ὀφείλομεν· ὅτι καί δίχα τῆς ἐντολῆς, γίνεται τῆς ἐπί τόν Θεόν καταφυγῆς διδάσκαλος ἡ φύσις, λαμβάνουσα σύμβουλον τήν περίστασιν. Τί γάρ τῶν νῦν περιεχόντων τήν οἰκουμένην κακῶν περιστατικώτερον; τί δέ τοῖς ᾐσθημένοις τῶν γινομένων δεινότερον; τί δέ τοῖς πάσχουσιν ἐλειονότερον ἤ φοβερώτερον; Ἔθνος ὁρᾷν ἐρημικόν τε καί βάρβαρον, ὡς ἰδίαν γῆν διατρέχον τήν ἀλλοτρίαν· καί θηρσίν ἀγρίοις καί ἀτιθάσσοις, μόνης ἀνθρώπων ἔχουσι ψιλόν σχῆμα μορφῆς, τήν ἥμερον πολιτείαν δαπανωμένην· καί λαόν Ἰουδαϊκόν, καί ἀνέκαθεν ἄνθρώπων αἵμασι χαίροντα, καί μόνην θείαν εὐαρέστησιν εἰδότα τόν φόνον τοῦ πλάσματος· καί διά τοῦτο πλέον μαινόμενον, πάντων τῶν ἐπί κακίᾳ διαβεβοημένων ἐν τῷ πλούτῳ τῆς πονηρίας γενέσθαι περιφανέστερον· καί οἷς Θεός ἀπεχθάνεται, Θεόν θεραπεύειν οἰόμενον· τόν μόνον","english":"For you benefit him through your good exposition of what lies before you, filling in the sense of what has been omitted because of brevity; and this much concerning this. I remind you who are guarded by God to keep watch and to pray according to the Lord's command, so that we not be caught in the snares of the temptations that surround us from every side. For if we keep watch and are sober, I know that we are guarded against the wiles of the demons; and if we pray, we draw to our aid the divine grace, fighting alongside us and making us victorious over every opposing power, and delivering us from all error and ignorance. And we ought to do this especially now, because even apart from the commandment, nature becomes a teacher of refuge in God, taking circumstance as its counselor. For what among the evils now encompassing the inhabited world is more pressing? What is more terrible to those who perceive what is happening? What is more pitiable or more fearful to those who suffer? To see a nation desert-dwelling and barbarous, overrunning a foreign land as if it were its own; and the civilized order consumed by wild and untamed beasts, who have only the bare shape of human form; and a Jewish people, from of old rejoicing in human blood, and knowing as their only divine satisfaction the murder of the creature; and for this reason raging all the more, having become more conspicuous in the wealth of wickedness than all who are notorious for evil; and thinking it serves God in the very things God hates; the only","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"πάντων τῶν ἐπί γῆς λαῶν ἀπιστότατον· καί διά τοῦτο πρός ὑποδοχήν τῆς ἀντικειμένης δυνάμεως ἐπιτηδειότατον· προπομπεύοντα, τρόπῳ τε παντί καί διαθέσει τῆς ἐνδημίας τοῦ πονηροῦ· καί δι᾿ ὧν πράττει μηνύοντα τοῦ Ἀντιχρίστου τήν παρουσίαν, ἐπειδή ( τήν τοῦ ἀληθῶς Σωτῆρος ἠγνόησεν· τόν δυσμενῆ καί παράνομον, μισάνθρωπόν τε καί μισόθεον, καί διά τοῦτο μᾶλλον μισάνθρωπον, ὅτι μισόθεον, καί ταῖς κατά τῶν ἁγίων ἐντρυφᾷν ὕβρεσι συγχωρούμενον· ὡς ἐγγύς οὔσης τῆς ἐκδικήσεως, ἵνα καί κολασθῆ δικαιότερον, φανείσης αὐτοῦ διά τῶν πραγμάτων τελείως τῆς κατά τοῦ Θεοῦ τυραννίδος τε καί ἐπαναστάσεως· τόν τοῦ ψεύδους προστάτην λαόν, τῆς τε μιαιφονίας δημιουργόν, καί τῆς ἀληθείας ἐχθρόν· τόν πικρόν τῆς ἐμῆς πίστεως διώκτην, δι᾿ ἧς ἡ πολύθεος κατελύθη πλάνη, καί τῶν διαμόνων αἱ φάλαγγες ἀπηλάθησαν. Δι᾿ ἧς Πάντα τά ἔθνη κεκροτήκασι χεῖρας, κατά τήν προφητείαν, καί ἠλάλαξαν τῷ Θεῷ ἐν φωνῇ ἀγαλλιάσεως· ὅτι Κύριος ὕψιστος, φοβερός, Βασιλεύς μέγας ἐπί πᾶσαν τήν γῆν. Ἐγνώσθη μυστικῶς αὐτοῖς διά σαρκός ἐπιδημήσας ὁ μονογενής Υἱός· Κύριος μέν, ὡς δούλοις ἀρετήν ἐπιτάσσων τοῖς διά πράξεως τῶν ἐντολῶν ἀνεχομένοις· ὕψιστος δέ, ὡς τῆς ἀληθῶς γνώσεως χορηγός, τοῖς πόθῳ σοφίας διά θεωρίας πρός τήν γυμνήν συμβόλων ἐπειγομένοις τῶν μυστηρίων κατάληψιν· φοβερός δέ, ὡς κριτής, καί τῶν παραβάσεων ἐκδικητής· βασιλεύς δέ, ὡς ἑκάστῳ τῶν κατ᾿ ἀξίαν ἡτοιμασμένων διανομεύς· καί μέγας ὡς ὑπέρ φύσιν διά τῶν ἐναντίων τά ἐναντία ποιῶν·","english":"the most faithless of all the peoples on earth, and for this reason the most fit for the reception of the opposing power, going before as a forerunner, in every manner and disposition of the indwelling of the evil one, and by what it does making known the coming of the Antichrist, since it has ignored the true Savior; the hostile and lawless one, both hating mankind and hating God, and for this reason hating mankind the more because it hates God, and permitted to revel in outrages against the saints, since vengeance is near, so that it may also be punished more justly, when its tyranny and rebellion against God has been fully revealed through its deeds; the people that champions falsehood, the maker of murder, and the enemy of truth; the bitter persecutor of my faith, through which the polytheistic error was destroyed and the ranks of the demons were driven away. Through it all the nations have clapped their hands, according to the prophecy, and have shouted to God with a voice of exultation: for the Lord is most high, terrible, a great King over all the earth. The only-begotten Son was known to them mystically when he came in the flesh: Lord, as commanding virtue to servants, to those who endure through the practice of the commandments; most high, as the provider of true knowledge to those who press on by love of wisdom through contemplation to the bare apprehension of the mysteries without symbols; terrible, as judge and avenger of transgressions; King, as the distributor to each of what has been prepared according to worth; and great, as doing contrary things beyond nature through things that are contrary.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"καί διά πάθους ἀπάθειαν, καί διά θανάτου ζωήν δημιουργῶν, καί παραδόξῳ δυνάμει ταῖς ἑαυτοῦ κατά σάρκα στερήσεσι, τάς ἀτρέπτους ἕξεις τῶν ἀγαθῶν τῇ φύσει δωρούμενος· καί οὐδ᾿ οὕτως ὁ παράφρων αἰσχύνεται λαός, καί λήγει διώκων πίστιν καί ἀρετήν. Ἅπερ σαφῶς διώκει διά βασκανίαν· ὡς ἀμφοτέρων ἐκπεπτωκώς, καί οὐκ εἰδώς ὅτι πέπτωκεν, ἐπ᾿ ἀμφοτέραις χωλαίνων ταῖς ἰγνύαις, καί διαναστῆναι τοῦ πτώματος τῆς ἀσεβείας παντελῶς μή δυνάμενος, ἤ μή βουλόμενος, εἰπεῖν οἰκειότερον· ὡς πίστιν καί ἀρετήν ἀεί προδιδούς ὑπερηφανίας χάριν καί ἡδονῆς, ( ὡς ἀποστάτης λαός καί μωρός, καί ἔθνος ἀπαίδευτον. Αἷς ἐπιμερίσας ἑαυτοῦ τήν ζωήν, ὁ ἀποστάτης καί πλήρης ἀνομιῶν, τήν μέν ἀποστασίας Θεοῦ ποιεῖται μητέρα, τήν δέ, μισανθρωπίας δημιουργόν· ἵνα καί Θεός αὐτῷ καί κτίσις ὑβρίζεται· ὁ μέν καταφρονούμενος, ἡ δέ, φθειρομένη τοῖς αὐτοῦ μιασμοῖς τῶν ἐπιτηδευμάτων. Τί τούτων, ὡς ἔφην, Χριστιανῶν ὀφθαλμοῖς, ἤ ἀκοαῖς φοβερώτερον; Ἔθνος ἀπηνές καί ἀλλόκοτον, κατά τῆς θείας κληρονομίας ὁρᾷν ἐπανατείνεσθαι χεῖρας συγχωρούμενον. Ἀλλά ταῦτα τό πλῆθος ὧν ἡμάρτομεν συμβῆναι πεποίηκεν. Οὐ γάρ ἀξίως τοῦ Εὐαγγελίου τοῦ Χριστοῦ πεπολιτεύμεθα. Πάντες ἡμάρτομεν, πάντες ἠνομήσαμεν, πάντες ἀφήκαμεν τήν ὁδόν τῶν ἐντολῶν τήν εἰποῦσαν, Ἐγώ εἰμί ἡ ὁδός, καί κατ᾿ ἀλλήλων ἐθηριώθημεν, ἀγνοήσαντες τῆς φιλανθρωπίας τήν χάριν, καί τῶν ὑπέρ ἡμῶν τοῦ σαρκωθέντος Θεοῦ παθημάτων τό μυστήριον· καί διωδεύσαμεν τρίβους ἀβάτους, τάς τῶν παθῶν τῆς ἀτιμίας δηλαδή σχέσεις τῇ διαθέσει τῆ γνώμης κυρώσαντες.","english":"and through suffering, impassibility, and through death, life, creating; and by paradoxical power, by his own privations according to the flesh, granting to nature the unwavering states of the good; and not even so is the senseless people ashamed, nor does it cease persecuting faith and virtue. These things it clearly persecutes out of envy, as having fallen from both, and not knowing that it has fallen, lame in both legs, and utterly unable, or unwilling—to speak more fittingly—to rise from the fall of impiety; as always betraying faith and virtue for the sake of pride and pleasure, as an apostate and foolish people, and an untaught nation. Dividing his life among these, the apostate and full of lawlessness makes the one the mother of apostasy from God, and the other the creator of misanthropy, so that both God and creation are outraged by him: the one despised, the other corrupted by his defilements of practices. What of these things, as I said, is more fearful to the eyes or ears of Christians? A harsh and strange nation is permitted to see hands raised against the divine inheritance. But these things the multitude of our sins has caused to happen. For we have not conducted ourselves worthily of the Gospel of Christ. All have sinned, all have acted lawlessly, all have abandoned the way of the commandments that said, I am the way, and we have become savage against one another, ignorant of the grace of philanthropy and of the mystery of the sufferings of the incarnate God on our behalf; and we have traversed impassable paths, that is, the relations of the passions of dishonor, having ratified them by the disposition of our mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Ἀλλά γρηγορήσωμεν καί προσευξώμεθα, μήπως πλέον βαρυνθῶσιν αἱ καρδίαι ἡμῶν ἐν κραιπάλῃ καί μέθῃ. Κραιπάλη γάρ ἐστιν, ὁ ἐπί τῷ λόγῳ τῆς πίστεως ἐν καιροῖς διωγμῶν δισταγμός· μέθη δέ, ἡ τῶν κατά φύσιν ἀποβολή λογισμῶν, δι᾿ ὧν ἡ ἀληθής γενέσθαι πέφυκε τῶν ὄντων διάγνωσις, ὅτ᾿ ἄν ἐξ ἀτονίας ἐποκλάσῃ ταῖς ἐπηρείαις τῶν πειρασμῶν ἡ ψυχή· καί σκοτωθεῖσα, πάθῃ σάλον περί τόν λόγον, ὡς ἔφην, τῆς πίστεως. Ἐάν γαρ προσευχώμεθα καί γρηγορῶμεν, βεβαιοτέραν μᾶλλον τήν εἰς τόν Κύριον ἡμῶν καί Θεόν Ἰησοῦν Χριστόν πίστιν κατέχομεν, θεωροῦντες, καί τῇ πείρᾳ λαμβάνοντες, ὧν προεῖπεν τήν ἔκβασιν· καί οὐ ξενιζόμεθα παντελῶς, καί σάλον κατά ψυχήν ὑπομένομεν, ὡς παρ᾿ ἐπαγγελίαν πάσχοντες, ἀλλά βεβαιοτέραν τήν πίστιν κατέχομεν, βλέποντες διά τῶν πραγμάτων πληρουμένην τοῦ Κυρίου τήν ( πρόῤῥησιν. Εἰ δέ βεβαίωσιν\n\nπίστεως οἶδε ποιεῖν ἡ τῶν προῤῥηθέντων ἔκβασις, πλέον διά τῶν γινομένων καί ἡμεῖς τήν πίστιν ἡμῶν βεβαιώσομεν, ἀληθῆ τόν εἰρηκότα τυγχάνειν εὑρίσκοντες· καί Θεόν αὐτόν ὁμολογήσωμεν ἔμπροσθεν τῶν ἀνθρώπων, μηδένα παντελῶς ὑφορώμενοι θάνατον· ἵνα καί αὐτός ἡμᾶς ἔμπροσθεν τοῦ Πατρός ὁμολογήσῃ· καί σεσωσμένους διά τῆς καλῆς ὁμολογίας προσαγάγῃ, ἧς αὐτός εἰς τήν τῶν ἡμετέρων καλῶν ὑποτύπωσιν ἀπήρξατο· μαρτυρήσας ἐπί Ποντίου Πιλάτου, καί ὁμολογήσας τήν καλήν ὁμολογίαν· ἥν μιμεῖσθαι κατά τήν αὐτοῦ χάριν ἀξιωθείημεν, ὅτ᾿ ἄν καλέσοι καιρός·","english":"But let us be watchful and pray, lest our hearts be weighed down more with carousing and drunkenness. For carousing is hesitation regarding the word of faith in times of persecution; and drunkenness is the loss of the natural thoughts through which the true discernment of beings naturally comes to be, whenever the soul, from weakness, yields to the assaults of temptations; and being darkened, it suffers a tossing concerning the word of faith, as I said. For if we pray and are watchful, we hold the faith in our Lord and God Jesus Christ more firmly, beholding and by experience grasping the outcome of what he foretold; and we are not wholly estranged, nor do we endure a tossing of the soul, as though suffering contrary to the promise, but we hold the faith more firmly, seeing the Lord's foretelling fulfilled through the events. And if the outcome of what was foretold is able to produce confirmation\n\nof faith, we too will confirm our faith all the more through what comes to pass, finding that the one who spoke is true; and we will confess him to be God before men, utterly dreading no death; so that he also may confess us before the Father, and bring us, saved through the good confession, which he himself began as a pattern for our good works, having borne witness before Pontius Pilate and confessed the good confession; which may we be deemed worthy to imitate according to his grace, whenever the time may call.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"μή προπετῶς ἐπιπηδῶντες τοῖς ὑπέρ τοῦ λόγου τῆς εὐσεβείας κινδύνοις, ἀλλά φεύγοντες ὅση δύναμις τούς πειρασμούς, φειδοῖ τε τῶν διωκόντων, καί τῇ κατ᾿ ἐπίγνωσιν δοκιμασίᾳ τῆς ἑνούσης ἡμῖν φυσικῆς ἀσθενείας· τούς νηπιάζοντας παιδαγωγοῦντες, καί τόν καλοῦντα περιμένοντες Λόγον· ὅς ἐν τοῖς νομίμως τούς ὑπέρ εὐσεβείας ὑπερμαχομένοις ἀγῶνας ἀοράτως παραγινόμενος, τόν τῆς μαρτυρίας διέξεισι δρόμον· ὡς μόνος αἴσθησιν καί φύσιν νικῆσαι δυνάμενος· ἐπειδή σαφῶς αἰσθήσεως νίκη καί φύσεώς ἐστι τό μαρτύριον, δι᾿ οὗ πέφυκε νοῦ τε καί λόγου γίγνεσθαι κατά τῶν παθῶν ἐπανάστασις, καθ᾿ ἥν ὁ τοῦ Θεοῦ βεβαιοῦται πόθος, παραδόξως διά θανάτου πείθων τούς ἐραστάς διαβῆναι πρός τόν ποθούμενον· ᾧ παραστῆναι καταξιωθείημεν ταῖς εἰς αὐτόν ὁμολογίαις ἀστράπτοντες, ἅς καί συναπενέγκοιμεν ἑαυτοῖς ἐντεῦθεν ἀπιόντες, καί πρός τόν ἀτελεύτητον μεταβαίνοντες κόσμον, εὐχαῖς καί πρεσβείαις τῆς παναγίας Δεσποίνης ἡμῶν Θεοτόκου καί ἀειπαρθένου Μαρίας, καί πάντων τῶν ἁγίων. Ἀμήν. ΣΧΟΛΙΟΝ ( 1. Ὁ χρώμενος, φησί, πρός μόνην δήλωσιν τῆς διαφορᾶς ἐπί Χριστοῦ, τῇ φωνῇ τῶν δύο φύσεων, Ἀπολιναρίῳ μάχεται· καί ὁ λέγων πάλιν τήν φωνήν τῆς μιᾶς τοῦ Θεοῦ Λόγου φύσεως σεσαρκωμένης, ἐκβάλλει τήν Νεστορίου διαίρεσιν. Τάς δύο γάρ λέγει φωνάς ὁ φεύγων ἐπ’ ἴσης τήν ἑκατέρου τούτων δυσσέβειαν.","english":"not leaping rashly into the dangers that come for the sake of the word of piety, but fleeing temptations with all our strength, both out of sparing the persecutors and through a testing, by way of knowledge, of the natural weakness that is in us; training those who are still children, and awaiting the Word who calls; who, coming invisibly to those who lawfully contend in the struggles for piety, runs the course of martyrdom; as the only one able to conquer both sense and nature; since martyrdom is clearly a victory over sense and nature, through which there naturally comes about the uprising of mind and reason against the passions, by which the longing for God is confirmed, persuading its lovers, paradoxically through death, to pass over to the Beloved; to stand before whom may we be counted worthy, shining with our confessions of faith in him, which may we also carry with us as we depart from here and pass over to the endless world, through the prayers and intercessions of our all-holy Lady, the Mother of God and ever-virgin Mary, and of all the saints. Amen. SCHOLION (1. He who uses, it says, the term of the two natures in the case of Christ merely to indicate the distinction, fights against Apollinarius; and he who again says the term of the one nature of God the Word made flesh, casts out the division of Nestorius. For he who equally flees the impiety of each of these speaks of the two terms.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"ΕΠΙΣΤΟΛΗ ΙΕ’.... ΠΕΡΙ ΚΟΙΝΟΥ ΚΑΙ ΙΔΙΟΥ, ΤΟΥΤΕΣΤΙΝ ΟΥΣΙΑΣ ΚΑΙ ΥΠΟΣΤΑΣΕΩΣ...\n\nΙΕ´. Τοῦ αὐτοῦ, περί κοινοῦ καί ἰδίου, τουτέστιν οὐσίας καί ὑποστάσεως, πρός Κοσμᾶν τόν θεοφιλέστατον διάκονον Ἀλεξανδρείας. Τῷ θεοφιλεστάτῳ κυρίῳ Κοσμᾷ διακόνῳ, Μάξιμος ταπεινός χαίρειν. ( Ἐπείπερ πολύς ἡμῖν περί τῆς θείας σαρκώσεως κεκίνηται λόγος, αὐτῶν ἁψάμενος τῶν λεπτῶν τῆς εὐσεβείας δογμάτων, ἐξ ὧν λαβόμενος ἀφορμῆς τήν ἐμήν ἀπῄτησας ταπείνωσιν, εἰπεῖν, ἄνθρωπε τοῦ Θεοῦ, τί τό κοινόν ἐστι καί καθόλου· καί τί τό μερικόν καί ἴδιον· ἵν᾿ ἐντεῦθεν ἡμῖν σαφής ὁ πᾶς τῆς ἑνώσεως γένηται λόγος· ἐμόν μέν οὐδέν ἐρῷ παντελῶς· ὅ δέ παρά τῶν Πατέρων ἐδιδάχθην, φημί, μηδέν παραμείβων τῆς αὐτῶν ἐπί τούτοις διδασκαλίας. Κοινόν μέν οὖν ἐστι καί καθολικόν, ἤγουν γενικόν, κατά τούς Πατέρας, ἡ οὐσία καί ἡ φύσις· ταυτόν γάρ ἀλλήλαις ταύτας ὑπάρχειν φασίν. Ἴδιον δέ καί μερικόν, ἡ ὑπόστασις καί τό πρόσωπον· ταυτόν γάρ ἀλλήλοις κατ᾿ αὐτούς ταῦτα τυγχάνουσιν. Καί δηλοῖ Τερεντίῳ τάδε γράφων ὁ μέγας Βασίλειος, \"Εἰ δέ δεῖ καί ἡμᾶς ἐν βραχεῖ τό ἡμῖν δοκοῦν εἰπεῖν, ἐκεῖνο ἐροῦμεν, ὅτι ὅν ἔχει λόγον τό κοινόν πρός τό ἴδιον, τοῦτον ἔχει ἡ οὐσία πρός τήν ὑπόστασιν. Ἕκαστος γάρ ἡμῶν καί τῷ κοινῷ τῆς οὐσίας λόγῳ τοῦ εἶναι μετέχει, καί τοῖς περί αὐτόν ἰδιώμασιν ὁ δεῖνά ἐστι καί ὁ δεῖνα.\" Καί πάλιν ὁ αὐτός πρός Ἀμφιλόχιον περί τῶν τοιούτων (","english":"Letter 15. Of the same author, on the common and the particular, that is, on essence and subsistence, to Cosmas, the most God-loving deacon of Alexandria. To the most God-loving lord Cosmas, deacon, Maximus the humble, greeting. Since a great account has been set in motion among us concerning the divine Incarnation, having touched on the subtle points of the doctrines of piety themselves, from which you took occasion and demanded of my humility, saying, O man of God, what is the common and universal, and what is the partial and particular, so that from this the whole account of the union may become clear to us—I will say nothing at all of my own, but what I was taught by the Fathers I declare, passing over nothing of their teaching on these matters. The common and universal, that is, the generic, according to the Fathers, is essence and nature; for they say that these are the same as each other. The particular and partial is subsistence and person; for according to them these are the same as each other. And the great Basil makes this clear, writing to Terentius: \"But if we too must say in brief what seems to us, we will say this: that the relation which the common has to the particular, this same relation essence has to subsistence. For each of us both participates in being by the common principle of essence, and by the properties about him is this particular man and that.\" And again the same author, to Amphilochius, concerning such things—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"διεξιών, τάδε φησίν· \"Οὐσία δέ καί ὑπόστασις ταύτην ἔχει τήν διαφοράν, ἥν ἔχει τό κοινόν πρός τό καθέκαστον. Οἷον, ὡς ἔχει τό ζῶον πρός τόν δεῖνα ἄνθρωπον.\" Καί μεθ᾿ ἕτερα· \"Οἱ δέ ταὐτόν λέγοντες οὐσίαν καί ὑπόστασιν, ἀναγκάζονται πρόσωπα μόνον ὁμολογεῖν διάφορα.\" Καί πάλιν κανονικήν τινα διδάσκων ἐπέστελλεν ἑρμηνεύων τήν τοῦ ὁμοουσίου διάνοιαν· \"Αὕτη δέ ἡ φωνή, καί τοῦ Σαβελλίου κακόν ἐπανορθοῦται. Ἀναιρεῖ γάρ τήν ταυτότητα τῆς ὑποστάσεως, καί εἰσάγει τελείαν τῶν προσώπων τήν ἔννοιαν· οὐ γάρ αὐτό τί ἐστιν ὁμοούσιον ἑαυτῷ, ἀλλ᾿ ἕτερον ἑτέρῳ. Ὥστε καλῶς ἔχει, καί εὐσεβῶς, τῶν τε ὑποστάσεων τήν ἰδιότητα διορίζουσα, καί τῆς φύσεως τό ἀπαράλλακτον παριστῶσα.\" Καί πάλιν ἐν τῇ δευτέρᾳ πρός Νεοκαισαρεῖς διδάσκει φάσκων· \"Καί γάρ εἰδέναι χρή, ὅτι ὥσπερ ὁ τό κοινόν τῆς οὐσίας μή ὁμολογῶν εἰς πολυθεΐαν ἐκπίπτει· οὕτως ὁ τά ἴδια τῶν ὑποστάσεων μή διδούς, εἰς τόν Ἰουδαϊσμόν ἀποφέρεται.\" Καί πάλιν ἐν οἷς Εὐστάθιον τόν Ἀρμένιον ὑπογράψαι πεποίηκε, διαῤῥήδην γράφων φαίνεται. \"Προσήκει τοίνυν ἐναργῶς ὁμολογεῖν, ὅτι πιστεύουσι κατά τά ῥήματα τά ὑπό τῶν ἡμετέρων Πατέρων ἐκτεθέντα ἐν τῇ Νικαίᾳ, καί κατά τήν ὑγιῶς ὑπό τῶν ῥημάτων ἐμφερομένην διάνοιαν. Εἰσί γάρ τινες, οἵ καί ἐν ταύτῃ τῇ πίστει δολοῦντες τόν λόγον τῆς ἀληθείας, καί πρός τό ἑαυτῶν βούλημα, τόν νοῦν τῶν ἐν αὐτῇ ῥημάτων ἕλκοντες.","english":"Going through these matters, he says: \"Essence and subsistence have this difference, which the common has in relation to the particular. For example, as the living being has in relation to a particular man.\" And after other things: \"But those who say that essence and subsistence are the same are compelled to confess only distinct persons.\" And again, teaching a certain canonical rule, he wrote in explanation of the meaning of \"consubstantial\": \"This phrase also corrects the evil of Sabellius. For it removes the identity of the subsistence, and introduces the complete notion of the persons; for it is not the same thing that is consubstantial with itself, but one thing with another. So that it is well and piously said, both distinguishing the particularity of the subsistences and setting forth the unvaryingness of the nature.\" And again in the second letter to the Neocaesareans he teaches, saying: \"For it must be known that just as he who does not confess the commonality of the essence falls into polytheism, so he who does not grant the particulars of the subsistences is carried away into Judaism.\" And again in what he made Eustathius the Armenian sign, he appears to write clearly. \"It is fitting, then, to confess plainly that they believe according to the words set forth by our Fathers at Nicaea, and according to the sound meaning contained in the words. For there are some who, even in this faith, corrupt the word of truth, and draw the sense of the words in it to their own will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"Ὅπου γε καί Μάρκελλος ἐτόλμησεν ἀσεβῶν εἰς τήν ὑπόστασιν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καί ψιλόν αὐτόν ἐξηγούμενος λόγον, ἐκεῖθεν προφασίσασθαι τάς ἀρχάς εἰληφέναι, τοῦ ὁμοουσίου τήν διάνοιαν κακῶς ἐξηγούμενος. Καί τινες τῶν ἀπό τῆς δυσσεβείας τοῦ Λίβυος Σαβελλίου ὑπόστασιν καί οὐσίαν ταυτόν εἶναι ὑπολαμβάνοντες, ἐκεῖθεν ἕλκουσι τάς ἀφορμάς πρός τήν κατασκευήν τῆς ἑαυτῶν βλασφημίας, ἐκ τοῦ ἐγγεγράφθαι τῇ πίστει, Ἐάν δέ τις λέγῃ ἐξ ἑτέρας οὐσίας ἤ ὑποστάσεως τόν Υἱόν τοῦ Θεοῦ, τοῦτον ( ἀναθεματίζει ἡ ἁγία καί καθολική Ἐκκλησία. Οὐ γάρ ταυτόν εἶπον ἐκεῖνοι οὐσίαν καί ὑπόστασιν. Εἰ γάρ μίαν καί τήν αὐτήν ἐδήλουν [ἔννοιαν] αἱ φωναί, τίς χρεία ἦν ἑκατέρων; Ἀλλά δῆλον, ὡς τῶν μέν ἀρνουμένων τό ἐκ τῆς οὐσίας ἄλλων δέ λεγόντων ἐν ἄλλης τινός ὑποστάσεως· οὕτως ἀμφότερα ὡς ἀλλότρια τοῦ ἐκκλησιαστικοῦ φρονήματος ἀπηγόρευσαν. Ἐπεί ὅπου γε τό ἑαυτῶν ἐδήλουν φρόνημα, εἶπον ἐκ τῆς οὐσίας τοῦ Πατρός εἶναι τόν Υἱόν, οὐκέτι προσθέντες τό, ἐκ τῆς ὑποστάσεως. Ὥστε ἐκεῖνο μέν κεῖται ἐπ᾿ ἀναιρέσει τοῦ πονηροῦ φρονήματος· τοῦτο δέ φανέρωσιν ἔχει τοῦ σωτηρίου δόγματος.\" Συνῳδά δέ τούτῳ καί Γρηγόριος ὁ τῆς θεολογίας ἐπώνυμος ἐν τῷ θεολογικῷ προτέρῳ λόγῳ τάδε φαίνεται φάσκων· \"Μεσότητα δέ ὅτ᾿ ἄν εἴπω, τήν ἀλήθειαν λέγω· πρός ἥν βλέπειν, καλῶς ἔχει μόνον, καί τήν φαύλην συναίρεσιν παραιτουμένους, καί τήν ἀτοπωτέραν διαίρεσιν·","english":"Where indeed Marcellus also dared to act impiously against the subsistence of our Lord Jesus Christ, and, interpreting him as a bare word, claimed to have received his starting points from there, wrongly interpreting the meaning of \"of the same essence.\" And some of those from the impiety of Libys Sabellius, supposing subsistence and essence to be the same, draw from there their starting points for the construction of their own blasphemy, from the fact that it is written in the faith: \"If anyone says that the Son of God is from another essence or subsistence, this one the holy and catholic Church anathematizes.\" For those men did not say that essence and subsistence are the same. For if the terms indicated one and the same meaning, what need was there of both? But it is clear that, while some denied that he is from the essence, others said he is from some other subsistence; thus they rejected both as alien to the mind of the Church. Since wherever they indicated their own mind, they said that the Son is from the essence of the Father, no longer adding \"from the subsistence.\" So that the former stands for the refutation of the evil mind, while the latter makes manifest the saving doctrine. And in agreement with this, Gregory, surnamed of Theology, in the first theological discourse appears to say the following: \"And when I speak of a mean, I speak the truth; to look at it is sufficient, avoiding the evil combination and the more absurd division.","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":168,"ref":"p168","source":"ὡς μήτε εἰς μίαν ὑπόστασιν συναιρεθέντα τόν λόγον, δέει πολυθεΐας, ψιλά ἡμῖν καταλιπεῖν τά ὀνόματα, τόν αὐτόν Πατέρα καί Υἱόν καί ἅγιον Πνεῦμα ὑπολαμβάνουσι.\" Καί μετ᾿ ὀλίγα πάλιν· \" Ἐπειδή χρή καί τόν ἕνα Θεόν τηρεῖν, καί τάς τρεῖς ὑποστάσεις ὁμολογεῖν· ἤγουν τρία πρόσωπα, καί ἑκάστην μετά τῆς ἰδιότητος. Τηροῖτο δ᾿ ἄν, ὡς ὁ ἐμός λόγος, εἷς μέν Θεόν, εἰς ἕν αἴτιον Υἱοῦ καί Πνεύματος ἀναφερομένων, οὐ συντιθεμένων, οὐδέ συναλειφομένων· αἱ δέ τρεῖς ὑποστάσεις, μηδεμιᾶς ἐπινοουμένης συναλοιφῆς ἤ ἀναλύσεως ἤ συγχύσεως· ἵνα μή τό πᾶν καταλυθῇ, δι᾿ ὧν τό ἕν σεμνύνεται πλέον, ἤ καλῶς ἔχει. Καί κατά τό ἕν καί ταὐτόν τῆς θεότητος, ἵνα οὔτως ὀνομάσω, κίνημά τε καί βούλημα, καί τήν τῆς οὐσίας ταυτότητα.\" Καί ἐν τῷ Συντακτηρίῳ λόγῳ πάλιν· \"Πιστεύομεν εἰς Πατέρα, καί Υἱόν, καί ἅγιον Πνεῦμα· ὁμοούσιά τε καί ὁμόδοξα, ἐν οἷς καί τό βάπτισμα τήν τελείωσιν ἔχει· οἶδας, ὁ μυηθείς, ἄρνησις ὅν ( ἀθεΐας καί ὁμολογία θεότητος· καί οὕτω καταρτιζόμεθα, τό μέν ἕν τῇ οὐσίᾳ γνωρίζοντες, καί τῷ ἀμερίστῳ τῆς προσκυνήσεως· τά δέ τρία, ταῖς ὑποστάσεσιν, ἤγουν προσώποις.\" Καί μέντοι κἀν τῷ εἰς τά φῶτα λόγῳ ταῦτά φησιν ὁ αὐτός, \"Θεοῦ","english":"so as not to bring the Word together into one subsistence, and through fear of polytheism leave us bare names, supposing the same to be Father and Son and Holy Spirit.\" And again after a little: \"Since it is necessary both to preserve the one God and to confess the three subsistences—that is, three persons—and each with its own peculiarity. And, as my account holds, the one God would be preserved if they are referred to one cause of the Son and the Spirit, not compounded nor commingled; and the three subsistences, with no commingling or dissolution or confusion being conceived—lest the whole be dissolved by the things through which the one is more honored than is right. And according to the one and same movement and will of the Godhead, so to name it, and the identity of essence.\" And again in the Syntacterion: \"We believe in Father, and Son, and Holy Spirit—consubstantial and of the same glory, in which baptism also has its perfection; you know, who have been initiated, that it is a renunciation of godlessness and a confession of divinity; and thus we are perfected, recognizing the one in essence and in the undividedness of worship, and the three in subsistences, that is, persons.\" And indeed also in the discourse on the Lights the same says these things, \"Of God","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"δέ ὅτ᾿ ἄν εἴπω, ἑνί φωτί περιαστράφθητε, καί τρισί· τρισί μέν, κατά τάς ἰδιότητας, ἤγουν ὑποστάσεις, εἴ τινι φίλον καλεῖν, εἴτε πρόσωπα· οὐδέν γάρ περί τῶν ὀνομάτων ζυγομαχήσομεν, ἕως ἄν πρός τήν αὐτήν ἔννοιαν αἱ συλλαβαί φέρωσιν· ἑνί δέ, κατά τόν τῆς οὐσίας λόγον ἤγουν θεότητος.\" Τοσαύτην μέν οἱ θεηγόροι Πατέρες ἡμῶν Γρηγόριος καί Βασίλειος ὑπάρχουσαν τῶν θείων δογμάτων τήν συμφωνίαν παρέστησαν, ταυτόν διαῤῥήδην εἰπόντες· τῇ μέν οὐσίᾳ τήν φύσιν, ὡς κοινόν καί καθόλου· τῇ δέ ὑποστάσει τό πρόσωπον, ὡς ἰδικόν τε καί μερικόν· μηδαμῶς συμφύραντες τῶν λεγομένων τήν ἔννοιαν, διά τῆς τούτων εἰς ἀλλήλας περιτροπῆς καί συγχύσεως. Ὑφ᾿ ἑνός γάρ καί τοῦ αὐτοῦ Πνεύματος ἐνεργηθέντες, τήν ὀρθήν τῆς πίστεως τοῖς λαοῖς παραδεδώκασιν ὁμολογίαν. Τούτοις δέ συμφώνως εὐρήσεις, καί πάντας τούς κατά τήν χάριν τοῦ Πνεύματος πιστευθέντας τῆς Ἐκκλησίας τούς οἴακας, τόν ὀρθόν τῆς εὐσεβοῦς πίστεως πρεσβεύσαντας λόγον, καί μηδέν ταύτης τῆς ἐννοίας παντελῶς ἐκτραπέντας. ΚΑΤΑΣΚΕΥΗ ΦΥΣΙΚΩΤΕΡΑ, ΠΑΡΙΣΤΩΣΑ ΩΣ ΟΥΔΕΝ ΤΩΝ ΟΝΤΩΝ· ΕΤΕΡΩ ΤΑΥΤΟΝ ΕΣΤΙ...","english":"But when I say, you were illumined by one light, and by three: by three, according to the properties, that is the subsistences, if it pleases anyone to call them so, or the persons—for we shall not quarrel over names, so long as the syllables lead to the same meaning; and by one, according to the principle of the essence, that is of the Godhead. Such great agreement in the divine doctrines did our God-inspired Fathers Gregory and Basil set forth as existing, saying clearly the same thing: that nature corresponds to essence, as common and universal, and person to subsistence, as particular and individual; in no way confounding the meaning of the terms through their interchange and confusion with one another. For, energized by one and the same Spirit, they handed down to the peoples the right confession of the faith. And in agreement with these you will find all who, by the grace of the Spirit, were entrusted with the helm of the Church, proclaiming the right word of pious faith, and in no way at all turning aside from this meaning. A MORE NATURAL CONSTRUCTION, WHICH SHOWS THAT IT IS NOTHING OF THE THINGS THAT ARE; IT IS THE SAME AS ANOTHER...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Κατασκευή φυσικωτέρα, παριστῶσα ὡς οὐδέν τῶν ὄντων· ἑτέρῳ ταὐτόν ἐστι κατ᾿ οὐσίαν καί ὑπόστασιν· ἀλλά τά μέν κατ᾿ οὐσίαν ταὐτά ταῖς ὑποστάσεσιν ἕτερα· τά δέ ταὐτά καθ᾿ ὑπόστασιν, πάντως κατ᾿ οὐσίαν ἕτερα. Εἰ δέ ταὐτόν μέν οὐσία καί φύσις· ταὐτόν δέ πρόσωπον καί ὑπόστασις, δῆλον ὡς τά ἀλλήλοις ὁμοφυῇ καί ὁμούσια, πάντως ἀλλήλοις ἑτεροϋπόστατα. Κατ᾿ ἄμφω γάρ, φημί δή τήν φύσιν καί τήν ὑπόστασιν, οὐδέν ἐν τοῖς οὖσιν ἐστιν ἑτέρῳ ταὐτόν. Διότι τά ( κατά μίαν καί τήν αὐτήν ἀλλήλοις ἡνωμένα φύσιν, ἤγουν οὐσίαν, τουτέστι τά τῆς αὐτῆς οὐσίας ὄντα καί φύσεως κατά μίαν καί τήν αὐτήν ὑπόστασιν ἤγουν πρόσωπον, οὐκ ἄν ἑνωθείη ποτ᾿ ἄν· τουτέστιν ἕν πρόσωπον ἔχειν οὐ δυνήσεται καί μίαν ὑπόστασιν· καί τά κατά μίαν καί τήν αὐτήν ὑπόστασιν ἤγουν πρόσωπον ἡνωμένα, κατά μίαν καί τήν αὐτήν οὐσίαν, ἤγουν φύσιν οὐκ ἄν συναφθείη ποτ᾿ ἄν· τουτέστι μιᾶς καί τῆς αὐτῆς οὐσίας ὄντα καί φύσεως, οὐκ ἄν γενόμενα φανείη ποτ᾿ ἄν. Ἀλλά τά κατά μίαν καί τήν αὐτήν ἡνωμένα φύσιν, ἤγουν οὐσίαν· τουτέστι τά μιᾶς καί τῆς αὐτῆς οὐσίας ὄντα καί φύσεως, ἀλλήλων διακέκριται ταῖς ὑποστάσεσιν, ἤγουν προσώποις, ὡς ἐπ᾿ ἀγγέλων ἔχει καί ἀνθρώπων, καί πάντων τῶν ἐν εἴδει καί γένει θεωρουμένων κτισμάτων. Ἄγγελος γάρ ἀγγέλου, καί ἄνθρωπος ἀνθρώπου, καί βοῦς βοός, καί κύων κυνός διακέκριται κατά τήν ὑπόστασιν, ἀλλ᾿ οὐ κατά τήν φύσιν καί τήν οὐσίαν. Τολμήσει δέ τό μεῖζον ὁ λόγος εἰπεῖν, ὡς οὐδ᾿ ἐπ᾿ αὐτῆς τῆς πρώτης ἀνάρχου τε καί ποιητικῆς τῶν ὄντων αἰτίας θεωροῦμεν ταὐτόν ἀλλήλαις τήν φύσιν καί τήν ὑπόστασιν·","english":"A more natural demonstration, showing that none of existing things is the same as another in essence and hypostasis; but things that are the same in essence are other in their hypostases, and things that are the same in hypostasis are altogether other in essence. And if essence and nature are the same, and person and hypostasis are the same, it is clear that things of the same kind and same essence as one another are altogether of other hypostases than one another. For in both respects, I mean nature and hypostasis, nothing among existing things is the same as another. For things united to one another according to one and the same nature, that is, essence—that is, things that are of the same essence and nature—could never be united according to one and the same hypostasis, that is, person; that is, they cannot have one person and one hypostasis. And things united according to one and the same hypostasis, that is, person, could never be joined according to one and the same essence, that is, nature; that is, being of one and the same essence and nature, they could never appear to have become so. But things united according to one and the same nature, that is, essence—that is, things that are of one and the same essence and nature—are distinguished from one another by their hypostases, that is, persons, as is the case with angels and human beings, and all created things contemplated in species and genus. For an angel is distinguished from an angel, and a human being from a human being, and an ox from an ox, and a dog from a dog, according to hypostasis, but not according to nature and essence. And the argument will dare to say the greater thing, that not even in the case of the first unbegun and creative cause of existing things itself do we contemplate nature and hypostasis as the same as one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"εἴπερ μίαν οὐσίαν καί φύσιν θεότητος οἴδαμεν, ἐν τρισίν ὑπάρχουσαν ὑποστάσεσι διαφερούσαις ἀλλήλων ταῖς ἰδιότησι· καί τρεῖς ὑποστάσεις ἐν μιᾷ καί τῇ αὐτῇ οὐσίᾳ τε καί φύσει τῆς θεότητος. Μονάς γάρ ἐν Τριάδι, καί ἐν μονάδι Τριάς, ἐστίν ἡμῖν προσκυνούμενον· Πατήρ, καί Υἱός, καί Πνεῦμα ἅγιον, εἷς Θεός· οὔτε τοῦ Υἱοῦ ὄντος Πατρός, ἀλλ᾿ ὅπερ ὁ Πατήρ· οὔτε τοῦ Πνεύματος ὄντος Υἱοῦ, ἀλλ᾿ ὅπερ ὁ Υἱός· πάντα γάρ ὅσα ὁ Πατήρ, πλήν ἀγεννησίας, ἐστίν ὁ Υἱός (γεννητός γάρ), καί πάντα ὅσα ὁ Υἱός, πλήν τῆς γεννήσεως, ἐστί τό Πνεῦμα ἅγιον (ἐκπορευτόν γάρ). Τῆς ἀγεννησίας καί τῆς γεννήσεως καί τῆς ἐκπορεύσεως, οὐ τεμνουσῶν εἰς τρεῖς ἀνίσους ἤ ἴσας οὐσίας τε καί φύσεις τήν μίαν φύσιν καί δύναμιν τῆς ἀφράστου θεότητος· ἀλλά τά ἐν οἷς, ἤ ἅπερ ἡ μία θεότης ἐστίν, ἤγουν οὐσία καί φύσις, χαρακτηριζουσῶν πρόσωπα· τουτέστιν, ὑποστάσεις· καί τά κατά μίαν καί τήν αὐτήν ὑπόστασιν, ἤγουν πρόσωπον ἡνωμένα, ( τουτέστι μιᾶς ὑποστάσεως ὄντα, καί ἑνός","english":"If indeed we know one essence and nature of divinity, existing in three hypostases that differ from one another by their properties; and three hypostases in one and the same essence and nature of divinity. For a Monad in a Triad, and a Triad in a Monad, is what is worshipped by us: Father, and Son, and Holy Spirit, one God; neither is the Son the Father, but is what the Father is; nor is the Spirit the Son, but is what the Son is; for all things that the Father is, the Son is, except unbegottenness (for he is begotten), and all things that the Son is, the Holy Spirit is, except generation (for it is proceeding). Unbegottenness and generation and procession do not divide the one nature and power of the ineffable divinity into three unequal or equal essences and natures; but they characterize the persons, that is, the hypostases, in which, or which, the one divinity is, namely essence and nature; and the things united according to one and the same hypostasis, that is, person (that is, being of one hypostasis, and of one","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"συμπληρωτικά προσώπου, τῷ λόγῳ τῆς οὐσίας ἤτοι φύσεως διαφέρουσιν· ὡς ἐπί ψυχῆς ἀνθρωπίνης ἔχει καί σώματος, καί τῶν ὅσα καθ᾿ ὑπόστασιν ἐσχήκασι τήν πρός ἄλληλα σύνοδον. Οὐ γάρ ἀλλήλοις ὁμοούσια ταῦτα τυγχάνουσιν. Τά τοίνυν κατά μίαν καί τήν αὐτήν οὐσίαν, ἤγουν φύσιν ἡνωμένα, τουτέστι μιᾶς καί τῆς αὐτῆς οὐσίας ὄντα καί φύσεως, ὁμοούσια μέν ἀλλήλοις πάντως εἰσί, καί ἑτεροϋπόστατα· ὁμοούσια μέν, τῷ λόγῳ τῆς ἀπαραλλάκτως αὐτοῖς ἐν ταυτότητι φυσικῇ ἐνθεωρουμένης οὐσιώδους κοινότητος· καθ᾿ ὅν οὐκ ἔστιν ἄλλος ἄλλου μᾶλλον τοῦθ᾿ ὅπερ ἐστί τε καί λέγεται· πάντες δέ τόν ἕνα καί τόν αὐτόν ἐπιδέχονται τῆς οὐσίας ὅρον τε καί λόγον. Ἑτεροϋπόστατα δέ, τῷ λόγῳ τῆς αὐτά διακρινούσης προσωπικῆς ἑτερότητος, καθ᾿ ὅν ἄλλος ἄλλου διακέκριται, μή συμβαίνοντες ἀλλήλοις τοῖς καθ᾿ ὑπόστασιν χαρακτηριστικοῖς ἰδιώμασιν· ἀλλ᾿ ἕκαστος τῷ κατ’ αὐτόν ἀθροισμῷ τῶν ἰδιωμάτων ἰδικώτατον τῆς οἰκείας καθ᾿ ὑπόστασιν ἐπιφέρεται λόγον· καθ᾿ ὅν τήν πρός τά ὁμοφυῆ καί ὁμοούσια κοινωνίαν οὐκ ἐπιδέχεται. Τά δέ κατά μίαν καί τήν αὐτήν ὑπόστασιν ἤγουν πρόσωπον ἡνωμένα, τουτέστι, τά μιᾶς καί τῆς αὐτῆς ὄντα συμπληρωτικά καθ᾿ ἕνωσιν ὑποστάσεως, ὁμοϋπόστατα μέν ἀλλήλοις εἰσί καί ἑτεροούσια. Ὁμοϋπόστατα μέν, τῷ λόγῳ τῆς καθ᾿ ἕνωσιν ἐξ αὐτῶν συμπληρουμένης προσωπικῆς ἀδιαιρέτου μονάδος· καθ᾿ ὅν τά διαιροῦντα θάτερον τῆς κατ᾿ οὐσίαν οἰκείας καινότητος ἰδιώματα, κατά τήν ἅμα τῷ εἶναι πρός ἄλληλα σύνοδον, ποιεῖται χαρακτηριστικά τῆς ἐξ αὐτῶν συμπληρουμένης μίας ὑποστάσεως·","english":"They differ by the principle of essence or nature, as is the case with the human soul and body, and with all things that have their coming together with one another according to hypostasis. For these are not consubstantial with one another. Therefore, things united according to one and the same essence, that is, nature—that is, things that are of one and the same essence and nature—are certainly consubstantial with one another, and are distinct in hypostasis: consubstantial, by the principle of the essential community contemplated in them in natural identity without variation, according to which one is not more than another that which it both is and is called; but all admit the one and the same definition and principle of essence. And they are distinct in hypostasis by the principle of the personal otherness that distinguishes them, according to which one is distinguished from another, not coinciding with one another in the characteristic properties that belong to hypostasis; but each, by his own collection of properties, bears the most particular principle of his own hypostasis, according to which he does not admit communion with things of the same kind and consubstantial. But things united according to one and the same hypostasis, that is, person—that is, things that are constituent parts of one and the same hypostasis according to union—are co-hypostatic with one another and differ in essence. Co-hypostatic, by the principle of the indivisible personal monad completed from them according to union; according to which the properties that divide the one from its own essential newness, in their coming together with one another simultaneously with their existence, are made characteristic of the one hypostasis completed from them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"καθ᾿ ἥν ἡ πρός ἄλληλα θεωρεῖται ταυτότης, τήν οἱανοῦν μή δεχομένη διαφοράν· ὡς ἐπί ψυχῆς ἀνθρωπίνης ἔχει καί σώματος. Τά γάρ ἀφορίζοντα τό τινος σῶμα τῶν λοιπῶν σωμάτων, καί τήν τοῦ τινος ψυχήν τῶν λοιπῶν ψυχῶν ἰδιώματα, συνδραμόντα καθ᾿ ἕνωσιν, χαρακτηρίζει μέν κατά ταὐτόν ἅμα καί ἀφορίζει τῶν λοιπῶν ἀνθρώπων τήν ἐξ αὐτῶν συμπληρωθεῖσαν ὑπόστασιν, Πέτρου φέρε εἰπεῖν ἤ Παύλου· ἀλλ’ οὐ τήν Πέτρου ἤ ( Παύλου ψυχήν ἀπό τοῦ οἰκείου σώματος. Ἄμφω γάρ ἀλλήλοις ταὐτόν ψυχή τε καί σῶμα, τῷ λόγῳ τῆς καθ᾿ ἕνωσιν ἐξ αὐτῶν συμπληρουμένης μιᾶς ὑποστάσεως· ὅτι μή καθ᾿ αὑτά τούτων ἑκάτερον ὑπέστη θατέρων κεχωρισμένον, πρό τῆς ἐξ αὐτῶν εἰς γένεσιν εἴδους συνθέσεως. Ἅμα γάρ γένεσις, ἅμα σύνθεσις, ἅμα καί ἡ κατά σύνθεσιν ἐξ αὐτῶν τοῦ εἴδους συμπλήρωσις. Ἑτεροουσία δέ, τῷ λόγῳ τῆς πρός ἄλληλα φυσικῆς ἑτερότητος· καθ᾿ ὅν οὐδαμῶς ἐπιδέχονται κατ᾿ οὐσίαν τούς ἀλλήλων ὅρους τε καί λόγους· ἀλλ᾿ ἕτερον καί ἕτερον ἀποδίδωσι θάτερον τῆς οἰκείας οὐσίας πρός τόν θατέρου λόγον ἀσύμπτωτον· καθ᾿ ὅν τήν ψυχῆς καί σώματος οὐσιώδη σώζοντες διαφοράν, οὐ συγχέομεν τήν ἐξ αὐτῶν συμπληρουμένην ὑπόστασιν, τῇ πρός θάτερον θατέρου περιτροπῇ τε καί μεταβολῆ τῶν ἐξ ὧν συνετέθη μερῶν ἤγουν φύσεων, τόν ἀφανισμόν δεχομένην.","english":"according to which the identity of things with one another is contemplated, admitting no difference whatsoever, as is the case with the human soul and body. For the characteristics that mark off someone's body from the remaining bodies, and the peculiarities of someone's soul from the remaining souls, running together in union, characterize at one and the same time and mark off from the remaining human beings the hypostasis completed from them—of Peter, say, or Paul—but not the soul of Peter or Paul from its own body. For both, soul and body, are the same as each other by the principle of the one hypostasis completed from them in union; because neither of them subsisted separately by itself, apart from the other, before the composition of the form from them into generation. For generation is simultaneous, composition is simultaneous, and the completion of the form from them by composition is simultaneous. They are other in essence, by the principle of their natural otherness toward each other; according to which they in no way admit each other's definitions and principles in respect of essence, but each yields something different, and the principle of the one is incompatible with the principle of the other; according to which, preserving the essential difference of soul and body, we do not confuse the hypostasis completed from them, which by the turning and change of the one toward the other—of the parts, that is, the natures, of which it was composed—admits destruction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"Εἰ δέ κατά τήν ἅμα πρός εἴδους γένεσιν ψυχῆς τε καί σώματος σύνοδον, ὁ τίς ἀποτελεῖσθαι πέφυκεν ἄνθρωπος· τῷ μέν λόγῳ τῆς τῶν οἰκείων μερῶν φυσικῆς κοινότητος, πρός ἄλλους ἀνθρώπους σώζων τό ὁμοούσιον· τῷ δέ λόγῳ τῆς τῶν αὐτῶν ἰδιότητος, πρός τούς ἄλλους φυλάττων ἀνθρώπους τό ἑτεροϋπόστατον· ἑνούμενος μέν τῇ κατά φύσιν κοινότητι τῶν οἰκείων μερῶν τοῖς ἄλλοις ἀνθρώποις, πρός οὕς μίαν καί τήν αὐτήν κατ᾿ εἶδος ἐπιφέρεται φύσιν· διαιρούμενος δέ τῇ καθ᾿ ὑπόστασιν τῶν μερῶν ἰδιότητι τῶν λοιπῶν ἀνθρώπων, πρός οὕς ἕτερόν τε κατά τήν ὑπόστασιν καί διάφορον, ἐπιφέρεται πρόσωπον· ᾧ διακρίνεται λόγῳ τῶν ἄλλων ἀνθρώπων, τήν ἑνότητα τῆς οἰκείας προσωπικῆς ἀδιαιρέτου μονάδος φυλάττων παντελῶς ἀδιάφορον· καί ᾧ τοῖς ἄλλοις ἑνοῦσθαι λόγῳ πέφυκεν ἀνθρώποις, τήν διαφοράν τῆς τῶν οἰκείων μερῶν οὐσιώδους ἑτερότητος σώζων ἀσύγχυτον· σαφής ἐντεῦθεν ἡμῖν, καί μηδέν ἔχων γριφῶδες ὁ περί τῆς σαρκώσεως, ἤγουν\n\nἐνθρωπήσεως τοῦ ἑνός τῆς ἁγίας καί ὁμοουσίου καί προσκυνητῆς Τριάδος Θεοῦ Λόγου καθέστηκε λόγος.","english":"But if it is in the coming-together of soul and body at the very generation according to species that the “someone” who is a human being is naturally brought to completion—by the principle of the natural community of his own parts preserving, in relation to other human beings, the same essence; and by the principle of the propriety of these same parts guarding, in relation to other human beings, the distinctness of hypostasis; being united, on the one hand, to other human beings by the natural community of his own parts, with whom he bears one and the same nature according to species; and being divided, on the other hand, from the rest of human beings by the hypostatic propriety of his parts, in relation to whom he bears another and different person; by the principle by which he is distinguished from other human beings, preserving the unity of his own personal indivisible monad entirely without difference; and by the principle by which he is naturally united to other human beings, preserving without confusion the difference of the essential otherness of his own parts—from this the account concerning the incarnation, that is, the becoming-human, of the one God the Word of the holy and consubstantial and worshipful Trinity stands clear to us and has nothing riddling about it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"ΟΤΙ Ο ΧΡΙΣΤΟΣ ΤΑΙΣ ΜΕΝ ΚΑΤ’ ΟΥΣΙΑΝ ΤΩΝ ΟΙΚΕΙΩΝ ΜΕΡΩΝ ΠΡΟΣ ΤΑ ΑΚΡΑ ΚΟΙΝΟΤΗΣΙΝ...\n\nὍτι ὁ Χριστός ταῖς μέν κατ᾿ οὐσίαν τῶν οἰκείων μερῶν πρός τά ἄκρα κοινότησιν ἑνούμενος, τήν πρός ἄλληλα τῶν μερῶν σωζομένην εἶχε διαφοράν· ταῖς δέ τῶν μερῶν ἰδιότησι, τό καθ᾿ ὑπόστασιν διεδείκνυ ταυτόν ὡς ὅλου, κοινόν ἀμφοτέρων.\n\n( Διδάσκων διαῤῥήδην ἡμᾶς, ὅτιπερ ὁ τοῦ Θεοῦ Λόγος τέλειος ὑπάρχων κατά τήν φύσιν καί τήν οὐσίαν, καθ᾿ ἥν ταυτόν ἐστι τῷ Πατρί καί τῷ Πνεύματι καί ὁμοούσιος, κατά τε τό πρόσωπον καί τήν ὑπόστασιν, καθ᾿ ἥν ἕτερος πρός τόν Πατέρα καί τό Πνεῦμα καθέστηκε, τήν προσωπικήν ἀσύγχυτον σώζων διαφοράν, σαρκωθείς ἐκ Πνεύματος ἁγίου, καί τῆς ἁγίας Θεοτόκου καί ἀειπαρθένου Μαρίας, τελείως ἐνηνθρώπησεν· τουτέστι, τέλειος γέγονεν ἄνθρωπος, κατά πρόσληψιν δηλονότι σαρκός, ψυχήν ἐχούσης νοεράν τε καί λογικήν, ἐν αὐτῷ τήν τε φύσιν λαβούσης καί τήν ὑπόστασιν· τουτέστι, τό εἶναί τε καί τό ὑφεστᾶναι, κατ᾿ αὐτήν ἅμα τοῦ Λόγου τήν σύλληψιν· ἐπείπερ αὐτός ὁ Λόγος ἀντί σπορᾶς· μᾶλλον δέ σπορά τῆς οἰκείας θέλων εὑρέθη σαρκώσεως, καί γέγονε κατά τήν ὑπόστασιν σύνθετος, ὁ κατά τήν φύσιν ἁπλοῦς καί ἀσύνθετος· εἷς καί αὐτός ἐν τῇ μονιμότητι τῶν ἐξ ὧν συνέστη μερῶν διαμένων ἄτρεπτος, ἀδιαίρετός τε καί ἀσύγχυτος· ἵνα ᾖ καθ᾿ ὑπόστασιν μεσίτης τοῖς ἐξ ὧν συνετέθη μέρεσι· τήν τῶν ἄκρων ἐν ἑαυτῷ συνάπτων διάστασιν· ποιῶν εἰρήνη, καί ἀποκαταλλάσσων τῷ Θεῷ καί Πατρί διά τοῦ Πνεύματος τήν φύσιν τήν ἀνθρωπίνην· ὡς Θεός ἀληθῶς κατ᾿ οὐσίαν ὑπάρχων, καί ἄνθρωπος ἀληθῶς φύσει κατ᾿ οἰκονομίαν γενόμενος·","english":"That Christ, by the essential communions of his own parts with the extremes, being united, had the difference of the parts preserved toward one another; but by the peculiar properties of the parts, he demonstrated the same according to hypostasis as of a whole, common to both.\n\n(Teaching us plainly that the Word of God, being perfect according to nature and essence, according to which he is the same as the Father and the Spirit and consubstantial, and according to the person and the hypostasis, according to which he is established as other than the Father and the Spirit, preserving the personal unconfused difference, having become incarnate of the Holy Spirit and of the holy Theotokos and ever-virgin Mary, became perfectly human; that is, he became a perfect human being, evidently by the assumption of flesh, having a soul intelligent and rational, which took in him both the nature and the hypostasis; that is, both to be and to subsist, at the very conception of the Word; since the Word himself was found willing instead of seed—or rather as the seed—of his own incarnation, and became according to hypostasis composite, he who according to nature is simple and incomposite; one and the same remaining in the stability of the parts of which he was composed, immutable, indivisible, and unconfused; so that he might be according to hypostasis a mediator for the parts of which he was composed, joining in himself the separation of the extremes, making peace, and reconciling to God and the Father through the Spirit the human nature; as being truly God according to essence, and truly human by nature according to the economy having become.)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"μήτε τῇ κατά φύσιν διαφορᾷ τῶν οἰκείων μερῶν διαιρούμενος, μήτε τῇ καθ᾿ ὑπόστασιν ἑνότητι τῶν αὐτῶν συγχεόμενος· ἀλλά τῷ μέν λόγῳ τῆς κατ᾿ οὐσίαν τῶν ἐξ ὧν συνετέθη μερῶν κοινότητος, Πατρί τε καί Μητρί κατά φύσιν ἑνούμενος, τήν πρός ἄλληλα τῶν ἐξ ὧν συνετέθη μερῶν διεδείκνυτο σώζων διαφοράν· τῷ δέ λόγῳ τῆς καθ᾿ ὑπόστασιν τῶν οἰκείων μερῶν ( ἰδιότητος, τῶν ἄκρων Πατρός τέ φημι καί Μητρός διακρινόμενος, τό μοναδικόν τῆς οἰκείας ὑποστάσεως ἔχων διεφαίνετο παντελῶς ἀδιάφορον, ἐν τῇ πρός ἄλληλα κατ᾿ ἄκρον προσωπικῇ ταυτότητι τῶν οἰκείων μερῶν διαπαντός ἑνιζόμενον. Ἡ γάρ κατ᾿ οὐσίαν θατέρου τῶν μερῶν πρός τά ἄκρα κοινότης, ἐν τῇ ἑνότητι τῆς μιᾶς ὑποστάσεως, ἀσύγχυτον τό διάφορον τῆς θατέρου διασώζουσα φύσεως, μίαν ἀμφοτέρων ἐκ τῆς ἑνώσεως τοῖς εὐσεβέσιν οὐκ ἐδίδου γνωρίζεσθαι φύσιν, ἵνα μή γένηται παντελῶς κατ᾿ οὐσίαν τῶν μερῶν ἀπογένεσις, ἡ κατά σύνθεσιν τῆς ἐξ αὐτῶν τοῦ ὅλου μιᾶς φύσεως γένεσις, οὐκ ἔχουσα πῶς τήν φυσικήν πρός τά μέρη τῶν ἄκρων φυλάξει συγγένειαν, μή σώζουσα τήν κατ᾿ οὐσίαν πρός ἄλληλα τῶν ἐξ ὧν συνετέθη μερῶν διαφοράν μετά τήν ἕνωσιν· ἀλλ᾿ ὑπόστασιν μίαν παρεῖχεν ὁρᾷν ἐκ τῆς ἑνώσεως σύνθετον, τῇ κατά φύσιν τῶν ἐξ ὧν συνετέθη μερῶν ὑπάρξει συντηρουμένην. Ἡ δέ καθ᾿ ὑπόστασιν θατέρου τῶν ὡς εἰς ὅλου τινός τοῦ Χριστοῦ σύνθεσιν μερῶν ἰδιότης, τῷ κατ’ οὐσίαν κοινῷ συνεπινοουμένη, γνώρισμα κοινόν ἀπετέλεσε τῶν μερῶν, τό χαρακτηρίζον τήν ἐξ αὐτῶν συμπληρωθεῖσαν μίαν ὑπόστασιν.","english":"Neither divided by the natural difference of his own parts, nor confused by the hypostatic unity of the same; but by the principle of the essential community of the parts of which he was composed, being united by nature to the Father and the Mother, he demonstrated that he preserved the difference of the parts of which he was composed toward one another; and by the principle of the hypostatic peculiarity of his own parts, being distinguished from the extremes—I mean the Father and the Mother—he appeared to possess entirely without difference the uniqueness of his own hypostasis, being always united in the personal identity of his own parts toward one another at the extreme. For the essential community of one of the parts with the extremes, in the unity of the one hypostasis, preserving without confusion the difference of the nature of the other, did not allow one nature of both to be known by the pious from the union, lest there come to be a complete passing-away of the parts in essence—the generation by composition of the one nature of the whole from them, not having how it will preserve the natural kinship toward the parts of the extremes, not preserving the essential difference of the parts of which he was composed toward one another after the union; but it provided one composite hypostasis to be seen from the union, preserved by the natural existence of the parts of which he was composed. And the hypostatic peculiarity of the other of the parts, as contributing to the composition of some whole, Christ, being co-conceived with the essential commonality, completed a common distinguishing mark of the parts, that which characterizes the one hypostasis fulfilled from them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"Κοινήν γάρ σαρκός καί θεότητος κατά τήν ἄῤῥητον ἕνωσιν γεγενῆσθαί φαμεν, τήν ἐξ αὐτῶν συνόδῳ τῇ καθ’ ἕνωσιν φυσικήν, ἤγουν ἀληθῆ τε καί πραγματικήν, συμπληρωθεῖσαν τοῦ Χριστοῦ μίαν ὑπόστασιν. Φημί δέ κοινήν, ὡς μίαν καί τήν αὐτήν τῶν μερῶν ἰδικωτάτην ἐκ τῆς ἑνώσεως ἀποφανθεῖσαν ὑπόστασιν· μᾶλλον δέ μίαν τοῦ Λόγου καί τήν αὐτήν ὑπάρχουσαν\n\nνῦν τε καί πρότερον· ἀλλά πρότερον μέν ἀναιτίως, ἁπλῆν τε καί ἀσύνθετον· ὕστερον δέ δι᾿ αἰτίαν προσλήψει σαρκός νοερῶς ἐψυχωμένης ἀτρέπτως γενομένην κατ᾿ ἀλήθειαν σύνθετον· καθ᾿ ἥν τῶν ἄκρων, Πατρός τέ φημι καί Μητρός ἀφοριζόμενος, πρός ἑαυτόν ἥνωται, καθοτιοῦν οὐκ ἔχων διαφοράν· ἵνα μή γένηται παντελής τῆς καθ᾿ ὑπόστασιν τῶν μερῶν ταυτότητος ἀπογένεσις, ἡ τῆς κατ᾿ αὐτήν τῶν μερῶν διαφορᾶς γένεσις, εἰς δυάδα προσωπικήν διαλύουσα τήν καθ᾿ ὑπόστασιν ἕνωσιν· οὐκ ἔχουσα πῶς δεῖξαι τήν πρός ἄλληλα τῶν μερῶν προσωπικήν ταυτότητα ( σωζομένην, τῇ καθ᾿ ὑπόστασιν διαφορᾷ πρός δυάδα προσώπων μεριζομένην. ΟΤΙ ΤΑ ΜΕΝ ΚΑΘ’ ΥΠΟΣΤΑΣΙΝ ΚΟΙΝΑ ΤΩΝ ΜΕΡΩΝ, ΤΟ ΟΛΟΝ ΗΓΟΥΝ ΤΟΝ ΧΡΙΣΤΟΝ ΗΦΟΡΙΖΕ...","english":"For we say that the flesh and the Godhead became common according to the ineffable union, the natural [union] from their coming together in union—that is, true and real—having completed the one hypostasis of Christ. And I say \"common\" as [meaning] that one and the same most particular hypostasis of the parts was shown forth from the union; or rather, that it is one and the same [hypostasis] of the Word, existing both now and before: but before, without cause, simple and uncompounded; later, through a cause, by the assumption of flesh rationally ensouled, having become truly composite without change; according to which, separating myself from the extremes—I mean the Father and the Mother—he is united to himself, having no difference in any respect; lest there come to be a complete cessation of the hypostatic identity of the parts, [namely] the coming-to-be of the difference of the parts according to it, dissolving the hypostatic union into a personal duality, not having [any way] to show how the personal identity of the parts with one another is preserved, being divided by the hypostatic difference into a duality of persons. THAT THE THINGS COMMON TO THE PARTS ACCORDING TO HYPOSTASIS, [NAMELY] THE WHOLE—THAT IS, CHRIST—DEFINED...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"Ὅτι τά μέν καθ᾿ ὑπόστασιν κοινά τῶν μερῶν, τό ὅλον ἤγουν τόν Χριστόν ἠφόριζε τῶν ἄκρων· τά δέ κατ᾿ οὐσίαν πρός τά ἄκρα κοινά τῶν μερῶν, ὡς ὅλον συνῆπτε τοῖς ἄκροις οὐσιωδῶς τόν Χριστόν.\n\nΟὐ γάρ οἷς ἠφορίζετο τῶν λοιπῶν ἀνθρώπων ἰδιώμασιν ἡ σάρξ, τούτοις διετήρει τήν πρός τόν Λόγον διαφοράν· οὔτ᾿ ἄν πάλιν, οἷς τοῦ Λόγου διέφερεν ἰδιώμασι, τούτοις καί ἡμῶν ἠφορίζετο. Ἀλλ᾿ οἷς πρός ἡμᾶς ἠφορίζετο, τούτοις τήν καθ᾿ ὑπόστασιν πρός τόν λόγον διέσωζεν ἕνωσιν, ἤγουν ταυτότητα· καί οἷς ἡμῖν ἥνωτο φυσικῶς, τούτοις δηλαδή τήν πρός τόν Λόγον σωζομένην εἶχεν οὐσιώδη διαφοράν. Ὥσπερ καί ὁ Λόγος, οἷς ἠφορίζετο τοῦ κοινοῦ τῆς θεότητος ἰδιώμασιν ὡς Υἱός καί Λόγος, τούτοις πρός τήν σάρκα τήν καθ’ ὑπόστασιν διέσωζεν ἔνωσιν, ἤγουν ταυτότητα· καί οἷς ὡς Θεός τήν πρός τήν σάρκα φυσικήν ἐτήρει διαφοράν, τούτοις Πατρί τε καί Πνεύματι κατ’ οὐσίαν ἑνούμενος ἐπήλλαττε τήν τε πρός ἑαυτόν καί τά ἄκρα διαφοράν καί ταυτότητα·(1) κοινότησι μέν τῶν μερῶν κατά φύσιν τοῖς ἄκροις ἑνούμενος, ἰδιότησι δέ τῶν αὐτῶν δηλαδή μερῶν, καθ᾿ ὑπόστασιν τῶν ἄκρων διακρινόμενος· ἐν μέν τῇ καθ᾿ ὑπόστασιν ταυτότητι τῶν οἰκείων μερῶν, πρός ἑαυτόν δεικνύς σωζομένην τήν τῶν ἄκρων διαφοράν· ἐν δέ τῇ τῶν μερῶν κατ᾿ οὐσίαν ἑτερότητι, τήν πρός τά μέρη τῶν ἄκρων ταυτότητα φυσικήν ἐπιφερόμενος. Εἰ δέ ταῖς μέν κοινότησι τῶν μερῶν ἥνωτο τοῖς ἄκροις, ταῖς δέ τῶν(2) μερῶν ἰδιότησιν ἠφορίζετο τῶν ἄκρων· δῆλον ὡς οἷς ἥνωτο τοῖς ἄκροις, τήν πρός ἄλληλα τῶν μερῶν φυσικήν εἶχε σωζομένην διαφοράν.","english":"For the things common to the parts according to hypostasis—that is, the whole, Christ—set him apart from the extremes; but the things common to the parts according to essence in relation to the extremes, as a whole, joined Christ to the extremes essentially.\n\nFor the flesh did not preserve its difference from the Word by those idioms by which it was set apart from the rest of men; nor again, by those idioms by which it differed from the Word, was it set apart from us. But by those things by which it was set apart from us, it preserved its union—that is, identity—with the Word according to hypostasis; and by those things by which it was naturally united to us, it plainly had its essential difference from the Word preserved. Just as also the Word, by those idioms by which he was set apart from the commonality of the Godhead as Son and Word, preserved his union—that is, identity—with the flesh according to hypostasis; and by those things by which, as God, he kept his natural difference from the flesh, being united in essence to the Father and the Spirit, he set aside both the difference and the identity in relation to himself and the extremes: being united to the extremes by the natural commonalities of the parts, but being distinguished according to hypostasis from the extremes by the peculiarities of these same parts; in the hypostatic identity of his own parts, showing the difference of the extremes preserved in relation to himself; and in the essential otherness of the parts, bringing upon himself the natural identity of the extremes in relation to the parts. But if by the commonalities of the parts he was united to the extremes, and by the peculiarities of the parts he was set apart from the extremes, it is clear that by those things by which he was united to the extremes, he had the natural difference of the parts from one another preserved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"Οἷς δέ διεκρίνετο τῶν ἄκρων, τήν καθ᾿ ὑπόστασιν τῶν μερῶν εἶχε ταυτότητα διαφαινομένην. Οὐκοῦν ἑκατέρου τῶν ἐξ ὧν συνετέθη μερῶν ὁ Χριστός εἶχε, τό τε κοινόν καί τό ἰδικόν· τό μέν κοινόν, ἐν τῷ λόγῳ τῆς κατ᾿ οὐσίαν πρός τά ἑαυτοῦ μέρη τῶν ἄκρων ταυτότητος καθ᾿ ( ὅν τήν πρός ἄλληλα τῶν μερῶν καί μετά τήν ἕνωσιν σωζομένην εἶχε διαφοράν· τό δέ ἴδιον, ἐν τῷ λόγῳ τῆς καθ᾿ ὑπόστασιν ταυτότητος τῶν μερῶν, καθ᾿ ὅν ἠφορίζετο τῶν ἄκρων, ἀσύγχυτον τήν πρός αὐτά σώζων διάκρισιν. Ἡ γάρ ἀληθής καθ᾿ ὑπόστασιν ἕνωσις, ἑκατέρου τῶν εἰς ὅλου τινός σύνθεσιν ἀλλήλοις συνερχομένων μερῶν, κατά τήν ἅμα πρός ὅλου τινός γένεσιν σύνοδον, τό ἀφορίζον ἑκάτερον τῆς κατ᾿ οὐσίαν κοινότητος ἰδίωμα, τῷ κοινῷ συμπαραλαβοῦσα, δείκνυσιν ἐνυπόστατον, ἀλλ’ οὐχ ὑπόστασιν· ὅτι μή καθ᾿ αὐτό διωρισμένως ὑπέστη· τῶν ὁμογενῶν, ἤ τοῦ καθ᾿ ἕνωσιν αὐτῷ πρός ὅλου τινός γένεσιν συνυφεστῶτος ἀφοριζόμενον· ὅπερ ἴδιόν ἐστιν ὑποστάσεως. Τό γάρ καθ᾿ αὑτό διωρισμένως συνεστώς ἐστιν ὑπόστασις· (3) εἴπερ ὑπόστασιν εἶναί φασιν, οὐσίαν μετά ἰδιωμάτων, ἀριθμῷ τῶν ὁμογενῶν διαφέρουσαν· (4) ἐνυπόστατον δέ, τό καθ᾿ αὑτό μέν οὐδαμῶς ὑφιστάμενον, ἐν ἄλλοις δέ θεωρούμενον, ὡς εἶδος ἐν τοῖς ὑπ’ αὐτό ἀτόμοις· ἤ τό σύν ἄλλῳ διαφόρῳ κατά τήν οὐσίαν εἰς ὅλου τινός γένεσιν συντιθέμενον· ὅπερ καθ᾿ ὅσον μέν διαφέρει τοῖς ἀφορίζουσιν αὐτό τῶν κατ᾿","english":"But the things by which he was distinguished from the extremes he had as an identity of the parts according to hypostasis, shining through. Therefore Christ had, from each of the parts of which he was composed, both the common and the particular: the common, in the principle of the identity according to essence toward his own parts of the extremes, according to which he had the difference of the parts from one another preserved even after the union; the particular, in the principle of the identity of the parts according to hypostasis, according to which he was set apart from the extremes, preserving the distinction from them unconfused. For the true union according to hypostasis, of each of the parts coming together with one another into the composition of some whole, at the coming-together simultaneously toward the generation of some whole, taking up along with the common the distinctive property that sets each apart from the community according to essence, shows it to be enhypostatic, but not a hypostasis; because it did not subsist separately by itself, being set apart from things of the same kind, or from that which coexists with it toward the generation of some whole through union; which is proper to a hypostasis. For that which subsists separately by itself is a hypostasis—if indeed they say a hypostasis is an essence with properties, differing in number from things of the same kind; but enhypostatic is that which in no way subsists by itself, but is contemplated in others, as a species in the individuals under it; or that which is composed together with another different in essence toward the generation of some whole; which, insofar as it differs by the things that set it apart from the things according to","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"οὐσίαν ὁμογενῶν ἰδιώμασι, τοσοῦτον τῷ συγκειμένῳ καθ᾿ ὑπόστασιν, ἑνίζεται ταυτιζόμενον. Οὐ γάρ οἷς ἀφορίζεται τῶν ὁμογενῶν ἰδιώμασι, τούτοις διακρίνεται καί τοῦ συγκειμένου καθ᾿ ἕνωσιν καί συνυφεστῶτος· ἀλλ᾿ οἷς διενήνοχε τῶν ὁμοουσίων ἀφοριστικοῖς ἰδιώμασι, τούτοις πρός τό συγκείμενον τήν καθ᾿ ἕνωσιν φυλάττει ταυτότητα τῆς ὑποστάσεως, ἐν τῷ πάντη μοναδικῷ τοῦ προσώπου συντηρουμένην· ὅπερ ἐπί τῆς θείας οἰκονομίας ἤγουν σαρκώσεως ὁ ἀληθής πρεσβεύει λόγος. Οἷς γάρ ἡμῶν ἀφοριζομένη διέφερεν ἡ σάρξ ἰδιώμασι, τούτοις τήν πρός τόν Λόγον καθ᾿ ὑπόστασιν εἶχε ταυτότητα· καί οἷς ὁ Λόγος Πατρός τε καί Πνεύματος διέφερεν ἰδιώμασιν, ὡς Υἱός ἀφοριζόμενος, τούτοις τό καθ᾿ ὑπόστασιν πρός τήν σάρκα, μοναδικόν διετήρει σωζόμενον, μηδενί λόγῳ παντελῶς διαιρούμενον.\n\nΟὐκοῦν οὐχ ὑπόστασις ἡ τοῦ Θεοῦ Λόγου καθέστηκε σάρξ. ( Οὐδέποτε γάρ, οὐδόσον ἐπινοίας ψιλῆς πέφυκε τάχος χωρεῖν, καθ᾿ ἑαυτήν τό παράπαν ὑπέστη τοῖς ἀφορίζουσιν αὐτήν ἰδιώμασι διωρισμένη τῶν ὁμογενῶν, ἤ πρός τόν συγκείμενον καθ᾿ ὑπόστασιν Λόγον, τοῦ κοινοῦ τό ἴδιον ἔχουσα κεχωρισμένον· ἀλλ᾿ ἐνυπόστατος ὡς ἐν αὐτῷ καί δι᾿ αὐτόν λαβοῦσα τοῦ εἶναι τήν γένεσιν· καί αὐτοῦ γενομένη καθ᾿ ἕνωσιν σάρξ, καί πρός αὐτόν καθ᾿ ὑπόστασιν ἐνιζομένη, τῷ λόγῳ τῆς τῶν λοιπῶν ἀνθρώπων ἀφοριζούσης αὐτήν ἰδιότητος. Καί σαφέστερον εἰπεῖν, αὐτοῦ τοῦ Λόγου καθ᾿ ὑπόστασιν ποιουμένη τό ἴδιον· ὥς που καί τό κατ᾿ οὐσίαν κοινόν, οὗ καί σάρξ ἀληθῶς καθ᾿ ἕνωσιν γέγονεν. ΟΤΙ ΘΕΟΣ ΥΠΑΡΧΩΝ ΤΕΛΕΙΟΣ Ο ΧΡΙΣΤΟΣ, ΚΑΙ ΑΝΘΡΩΠΟΣ ΤΕΛΕΙΟΣ Ο ΑΥΤΟΣ...","english":"by the idioms of those of the same kind, is united to the composite according to hypostasis, being made identical. For it is not by the idioms by which it is separated from those of the same kind that it is distinguished also from the composite united and co-subsisting according to union; but by the separating idioms by which it differs from those of the same essence, by these it preserves toward the composite the identity of the hypostasis according to union, kept in the wholly unique character of the person; which the true account proclaims in the case of the divine economy, that is, the incarnation. For by the idioms by which our flesh, being separated, differed, by these it had identity according to hypostasis toward the Word; and by the idioms by which the Word differed from the Father and the Spirit, being separated as Son, by these it preserved the unique character according to hypostasis toward the flesh, kept whole, being divided by no account at all.\n\nTherefore the flesh of God the Word is not a hypostasis. (For never, not even to the extent that the speed of bare conception can reach, did it subsist at all by itself, separated by the idioms that distinguish it from those of the same kind, or toward the Word composite according to hypostasis, having its own separated from the common; but it received its generation of being enhypostatic as in him and through him; and having become his flesh according to union, and being united to him according to hypostasis, by the account of the peculiarity that separates it from the rest of men. And to speak more clearly, making its own the very Word's according to hypostasis; as somehow also the common according to essence, of which it has truly become flesh according to union. THAT CHRIST, BEING PERFECT GOD, IS ALSO THE SAME PERFECT MAN...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"Ὅτι Θεός ὑπάρχων τέλειος ὁ Χριστός, καί ἄνθρωπος τέλειος ὁ αὐτός, τῶν ἅπερ ἦν, εἶχε τό κοινόν καί τό ἴδιον, οἷς πρός ἑαυτόν ἐποιεῖτο τήν τῶν ἄκρων ἕνωσιν καί διάκρισιν· τῇ μέν πρός ἑαυτόν ἑνώσει τῶν ἄκρων, ἐν ἑαυτῷ σωζομένας τάς ἐξ ὦν συνετέθη δύο φύσεις πιστούμενος· τῇ δέ πρός ἑαυτόν διακρίσει τῶν ἄκρων, τό μοναδικόν τῆς οἰκείας παριστάς ὑποστάσεως. Εἰ γάρ φύσει Θεός ὤν ὁ Λόγος προσλήψει σαρκός νοερῶς ἐψυχωμένης δίχα τροπῆς γέγονεν ἄνθρωπος, δῆλον ὡς ἐξ ἀμφοῖν εἷς, καί δι᾿ ἑνός ἑαυτόν κατ᾿ ἀλήθειαν ἄμφω πιστούμενος, ἀμφοτέρων εἶχεν ὁ αὐτός τό τε κοινόν, καί τό ἴδιον· οἷς τήν πρός τά ἄκρα ἐποιεῖτο ἕνωσιν καί διάκρισιν· τῇ μέν πρός ἄλληλα φυσικῇ διαφορᾷ τῶν οἰκείων μερῶν, κατ᾿ οὐσίαν τοῖς ἄκροις ἑνούμενος· τῇ δέ τῶν αὐτῶν, δηλονότι μερῶν, ταυτότητι, καθ᾿ ὑπόστασιν, τῶν ἄκρων διακρινόμενος. Εἰ δέ διαφοράν εἶχεν ὁ αὐτός καί ταυτότητα, δῆλον ὡς ἕν καί δύο ἦν ὁ αὐτός. Ἕν μέν, τῷ λόγῳ τῆς οἰκείας κατά τήν ὑπόστασιν ἀδιαιρέτου μονάδος· δύο δέ, τῷ λόγῳ τῆς κατ᾿ οὐσίαν πρός ἄλληλα τῶν οἰκείων μερῶν καί μετά τήν ἕνωσιν ἑτερότητος(5). Διαφορά γάρ ἐστιν, λόγος ( καθ᾿ ὅν ἡ πρός ἄλληλα τῶν σημαινομένων ἑτερότης σώζεσθαι πέφυκεν, καί τοῦ πῶς εἶναι δηλωτικός.(6) Ταυτότης δέ ἐστιν, ἀπαραλλαξία καθ᾿ ἥν ὁ τοῦ σημαινομένου λόγος τό πάντη κέκτηται μοναδικόν, μηδενί τρόπῳ διαφορᾶς γνωριζόμενον.","english":"Because Christ, being perfect God, and the same being perfect man, had, of the things that he was, both the common and the proper, by which he effected the union and the distinction of the extremes in relation to himself: by the union of the extremes in relation to himself, he assured that the two natures of which he was composed are preserved in him; by the distinction of the extremes in relation to himself, he set forth the singularity of his own hypostasis. For if the Word, being God by nature, became man by the assumption of flesh rationally ensouled, without change, it is clear that, being one from both, and through one truly assuring both of himself, the same had both the common and the proper of both; by which he effected the union and the distinction in relation to the extremes: by the natural difference of his own parts in relation to one another, being united to the extremes according to essence; but by the identity of the same, that is, of the parts, being distinguished from the extremes according to hypostasis. But if the same had difference and identity, it is clear that the same was one and two. One, by the principle of his own indivisible unity according to hypostasis; but two, by the principle of the otherness, according to essence, of his own parts in relation to one another even after the union. For difference is the principle according to which the otherness of the things signified in relation to one another is naturally preserved, and it is declarative of how they are. But identity is the invariability according to which the principle of the thing signified possesses the wholly singular, being known by no manner of difference.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"ΠΕΡΙ ΔΙΑΦΟΡΑΣ ΔΙΑΛΗΨΙΣ ΣΥΝΤΟΜΟΣ, ΔΙ’ ΗΣ ΔΕΙΚΝΥΤΑΙ ΤΟ ΚΑΤ’ ΟΥΣΙΑΝ... Περί διαφορᾶς διάληψις σύντομος, δι᾿ ἧς δείκνυται τό κατ᾿ οὐσίαν ποσόν τῶν ἡνωμένων σωζόμενον.\n\nΕἰ τοίνυν σώζεται μετά τήν ἕνωσιν ἐν Χριστῷ τῶν ἐξ ὧν συνετέθη μερῶν ἡ πρός ἄλληλα κατά τήν οὐσίαν διαφορά, σαφής ὑπάρχει τοῖς εὐσεβοῦσιν ἀπόδειξις, ὡς τό κατ᾿ οὐσίαν ποσόν μεμένηκε τῶν ἡνωμένων ἀμείωτον μετά τήν ἕνωσιν, τόν\n\nἑκατέρου μέρους πρός θάτερον ἐν τῷ κατά σύνθεσιν ἐξ αὐτῶν ὅλῳ διασῶζον τῆς οὐσίας ὅρον τε καί λόγον ἀσύμπτωτον. Εἰ δέ καί ἡ τοῦ ὅλου πρός τά οἰκεῖα μέρη, μᾶλλον δέ φάναι σαφέστερον, ἡ πρός ἄλληλα τῶν μερῶν κατά τήν ἐξ αὐτῶν ὅλου σύνθεσιν ὑποστατική διασώζεται ταυτότης· δῆλον ὡς οὐδενί τρόπῳ τά μέρη κατά τήν ἐξ αὐτῶν συμπληρουμένην μίαν ὑπόστασιν, πρός ἄλληλα παντελῶς διαφέρουσι. Καί λοιπόν οὐδείς ἐστι λόγος δεῖξαι δυνάμενος, ἤ τό κατ᾿ οὐσίαν διάφορον συγχεόμενον, ἤ τό καθ᾿ ὑπόστασιν μοναδικόν διαιρούμενον. ΚΑΤΑΣΚΕΥΗ ΠΛΑΤΥΤΕΡΑ ΤΕ ΚΑΙ ΦΥΣΙΚΩΤΕΡΑ ΠΕΡΙ ΔΙΑΦΟΡΑΣ ΚΑΙ ΠΟΣΟΤΗΤΟΣ... Κατασκευή πλατυτέρα τε καί φυσικωτέρα περί διαφορᾶς καί ποσότητος, καί τοῦ δηλοῦντος αὐτάς ἀριθμοῦ.","english":"A Brief Discussion of Difference, by Which It Is Shown That the Quantitative Measure According to Essence of the United Elements Is Preserved.\n\nIf, therefore, after the union in Christ the difference according to essence of the parts of which he was composed is preserved toward one another, there is clear proof for the pious, that the quantitative measure according to essence of the united elements has remained undiminished after the union, preserving the definition and principle of essence of each part in relation to the other in the whole composed of them, without confusion. And if also the identity of the whole in relation to its own parts—or rather, to speak more clearly, the hypostatic identity of the parts toward one another according to the composition of the whole from them—is preserved, it is clear that in no way do the parts, in the one hypostasis completed from them, differ wholly from one another. And henceforth there is no argument able to show either the difference according to essence being confused, or the singularity according to hypostasis being divided. A Broader and More Natural Construction Concerning Difference and Quantity, and the Number That Reveals Them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Οὐκοῦν εἴπερ διαφοράν ἐπί Χριστοῦ μετά τήν ἕνωσιν λέγομεν, πάσῃ δέ πάντως ἐξ ἀνάγκης διαφορᾷ συνεισάγεσθαι πέφυκε ποσόν, οὗ δηλωτικόν τόν ἀριθμόν εἶναι γνωρίζομεν, εἰκότως πρός δήλωσιν μόνην τῆς τῶν διαφερόντων διαφορᾶς μετά τήν ἕνωσιν τόν ἀριθμόν παραλαμβάνοντες, οὐ διαιροῦμεν τῷ ἀριθμῷ τά σημαινόμενα παντελῶς, ἀλλά δηλοῦμεν σωζομένην ( τῶν ἡνωμένων τήν ὕπαρξιν· ὅτι καί μόνου ποσοῦ δηλωτικός πᾶς εἶναι πέφυκεν ἀριθμός, ἀλλ᾿ οὐ διαιρετικός. Τό γάρ μή ποιοῦν ἤ πάσχον, πῶς ἄν εἴη τῆς οἱανοῦν σχέσεως κύριον; ἐπειδή μόνης οὐσίας ἐστί τό μέν ποιεῖν· ὥσπερ καί τό πάσχειν συμβεβηκότος ἤγουν ποιότητος· ἀφ᾿ ὧν εἶναι, καί ἐξ ὧν τάς σχέσεις, οἱ τῶν τοιούτων γυμνασταί λόγων προϊέναι φασίν. Μᾶλλον δέ σκοποῦσιν ἡμῖν ἀκριβέστερον, οὐδέ τούτων, οὐσίας τέ φημι καί συμβεβηκότος, καθεστήκασιν ἔργον αἱ σχέσεις, ἀλλά τῆς πάντων ποιητικῆς αἰτίας τε καί δυνάμεως, καί λόγον ἐνθεμένης ἑκάστῳ τῶν γεγονότων τοῦ εἶναι συστατικόν, καί τῆς πρός ἄλληλα φυσικῆς παραστατικόν οἰκειώσεώς τε καί ἀλλοτριώσεως. Εἰ δέ κυρίως αἱ σχέσεις οὐκ ἔχουσιν αἰτίαν ποιητικήν ἑαυτῶν τήν οὐσίαν, σχολῇ γ᾿ ἄν τόν ἀριθμόν· ὅς καθό μέν οὐκ ἔστιν οὐσία, ποιεῖν οὐ δύναται παντελῶς· καθό δέ συμβεβηκός, ἤγουν ποιότης οὐκ ἔστιν, πάσχειν οὐ πέφηκεν. Εἰ δέ μήτε ποιεῖν, μήτε πάσχειν ὁ ἀριθμός πέφυκεν, ἄρα σημεῖόν ἐστι ποσοῦ δηλωτικόν, τῆς ἐν τῷ δηλουμένῳ ποσῷ σχέσεως οὐδεμίαν ποιούμενος ἔμφασιν· ὅτι μή γένος ἐστίν, ἄλλων κατηγορεῖσθαι δυνάμενος· ἀλλά σημεῖον, ὡς ἔφην, τοῦ κατ᾿ ἄλλων κατηγορικῶς φερομένου γένους ἐμφατικόν.","english":"Therefore, if indeed we speak of a difference in Christ after the union, and every difference necessarily and by nature brings in a quantity, of which we recognize number to be indicative, then reasonably, taking number for the sole purpose of indicating the difference of the differing things after the union, we do not divide the things signified by number entirely, but we show that the existence of the united things is preserved; because every number is by nature indicative of quantity alone, but not divisive. For that which neither acts nor is acted upon, how could it be master of any relation whatsoever? Since it belongs to essence alone to act, just as to be acted upon belongs to an accident, that is, to quality; from which, and out of which, relations are said by the experts in such discourses to proceed. But when we look more precisely, relations are not the work of these—I mean of essence and accident—but of the cause and power that makes all things, and that has implanted in each of the things that have come to be a principle constitutive of its being and declarative of its natural affinity and estrangement toward one another. But if relations do not properly have their essence as an efficient cause, far less would number; which, insofar as it is not an essence, cannot act at all; and insofar as it is an accident, that is, a quality, it is not by nature to be acted upon. But if number is by nature neither to act nor to be acted upon, then it is a sign indicative of quantity, making no suggestion of the relation in the quantity signified; because it is not a genus, able to be predicated of other things, but a sign, as I said, indicative of the genus that is borne predicatively of other things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"Εἰ δέ μή τό τε ποιεῖν, μήτε πάσχειν ὁ ἀριθμός ἔχει, δῆλόν ἐστιν, ὅτι καθό μέν οὐ ποιεῖ, σχέσεως τῆς οἱασοῦν οὐκ ἔστι δηλωτικός, τουτέστιν ἑνώσεως ἤ διαιρέσεως· ἑτέρου γάρ, ὡς ἔφην, λόγου τοῦτο καθέστηκε· καθό δέ πάσχειν οὐ πέφυκεν, οὐ διαιρεῖται. Καθ᾿ ἑαυτόν γάρ ἀδιαίρετός ἐστι πᾶς ἀριθμός, τήν κατ᾿ ἀλλοίωσιν οὐκ ἐπιδεχόμενος κίνησιν, ὅπερ ἴδιον ὑπάρχει ποιότητος· οὔτε συστολήν καί διαστολήν, ὅπερ ἴδιον οὐσίας καθέστηκεν· οὔτε μήν αὔξησιν καί μείωσιν, ὅπερ ἴδιόν ἐστι ποσότητος. Εἰ δέ ποσότητος, ἀλλ᾿ οὐ σχέσεως· μόνης γάρ τῆς ἁπλῶς, ἀλλ᾿ οὐ τῆς πῶς λεγομένης ποσότητος, ὁ ἀριθμός ὑπάρχει σημαντικός· δῆλον ὡς οὔτε διαίρεσιν, οὔτε μήν ἕνωσν ὁ ἀριθμός ( ποιεῖν πέφυκεν, ἀλλά μόνην ποσότητος δήλωσιν, ὡς δ᾿ ἄν ταύτην ὑπάρχουσαν ἐννοήσωμεν. Οὐσίας γάρ, ὡς ἔφην, ἐστί τό ποιεῖν, καί συμβεβηκότος ἤγουν ποιότητος τό πάσχειν· ὧν οὐθέτερόν ἐστιν ὁ ἀριθμός. Εἰ γάρ ἦν οὐσία, καί αὐθυπόστατον ἦν, μή δεόμενον ἑτέρου πρός σύστασιν· εἰ δέ συμβεβηκός ἦν, ἤγουν ποιότης, ἤ τήν ἰδιαίτατα διαφοράν ἐποίει, καί τόν ὁρισμόν τοῦ ὑποκειμένου συνῆγε τῷ γένει συμπλεκόμενος, καί δήλωσιν εἴδους, ἀλλ᾿ οὐ ποσοῦ παρεῖχεν· ἤ τήν κοινῶς διαφοράν τῷ εἴδει συναπτόμενος, εἰσῆγε· καί τήν ἄλλου πρός ἄλλον τῶν ὑπό τό αὐτό εἶδος ἀναγομένων ἀτόμων ἐποίει διάκρισιν· ἤ τήν ἰδίως λεγομένην διαφοράν, ἐν τῷ ἀθροισμῷ τῶν ἐν τῷ ἀτόμῳ πάντων ἰδιωμάτων","english":"But if number has neither the power to act nor to be acted upon, it is clear that insofar as it does not act, it is not indicative of any relation whatsoever—that is, of union or division; for this, as I said, belongs to another account. And insofar as it is not naturally capable of being acted upon, it is not divided. For every number is in itself indivisible, admitting no motion by way of alteration, which is proper to quality; nor contraction and expansion, which is proper to substance; nor indeed increase and decrease, which is proper to quantity. But if it belongs to quantity, it does not belong to relation; for number is significant of quantity taken simply, not of quantity somehow qualified. It is clear, then, that number is not naturally capable of producing either division or union, but only a manifestation of quantity, however we may conceive this to exist. For, as I said, acting belongs to substance, and being acted upon belongs to an accident, that is, to quality; and number is neither of these. For if it were a substance, it would also be self-subsistent, needing nothing else for its constitution. But if it were an accident, that is, a quality, it would either produce the most specific difference and, combined with the genus, would complete the definition of the subject and provide a manifestation of the species, but not of quantity; or, joined to the species, it would introduce the common difference and produce the distinction of one individual from another among those reduced under the same species; or, in the case of what is properly called difference, in the collection of all the properties in the individual","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"ἐποίει· καί οὐκ ἄλλον ἀπ᾿ ἄλλου μόνον, ἀλλά καί ἀλλοῖον ἐδήλου δεικνύμενον τόν δι᾿ αὐτοῦ σημαινόμενον. Εἰ δέ τοῖς ὁρισμοῖς τῶν πραγμάτων παντελῶς, οὐδείς συμπαραλαμβάνει τόν ἀριθμόν, οὐκ ἔστιν ὁ ἀριθμός, οὔτε οὐσία, οὔτε ποιότης. Εἰ δέ τούτων μηδέν ἐστιν ὁ ἀριθμός, δῆλον ὡς οὔτε ποιεῖν πέφυκεν, οὔτε πάσχειν· εἰ δέ τό ποιεῖν οὐκ ἔχει καί τό πάσχειν ὁ ἀριθμός, εἰκότως οὔτε ἑνοῖ τό παράπαν, οὔτε διαιρεῖ ὡς ποιῶν· οὔτε μήν ὡς πάσχων διαιρεῖται παντάπασιν· ἀλλά μόνης τῆς τῶν πραγμάτων ποσότητος ποιούμενος δήλωσιν, τῆς αὐτῶν οὐκ ἐφάπτεται σχέσεως. Εἰ δέ μόνης ποσότητος, ἀλλ᾿ οὐ οἱασοῦν κατ᾿ αὐτήν νοουμένης σχέσεως ὁ ἀριθμός ὑπάρχει δηλωτικός, φωνή τίς ἐστιν μᾶλλον, ἵν᾿ οὕτως εἴπω, καί προσηγορία ποσῷ προσφυής ὁ ἀριθμός. Οὐκοῦν ὁ διαφοράν ἐπί Χριστοῦ λέγων μετά τήν ἕνωσιν, καί ποσόν πάντως τῇ διαφορᾷ συνεπενόησε τῶν διαφερόντων. Τό γάρ παντελῶς ἁπλοῦ, καί διαφορᾶς ἀνεπίδεκτον· ὅτι καί πάντη ταυτόν ἑαυτῷ καί μοναδικόν, καί ὅλον καί ὅλως ἄσχετον, ὡς τό ἐν ποσῷ γένος(7) οὐκ ἔχον κατηγορούμενον· καί διά τοῦτο παντελῶς οὐκ ἀριθμούμενον· ὁ δέ τῇ διαφορᾷ ποσόν συνεπινοήσας· ἀμήχανον γάρ γνωσθῆναι διαφοράν ποσοῦ παντελῶς ἀνοιροῦσαν· πρός μόνην δήλωσιν, ἀλλ᾿ οὐ διαίρεσιν τοῦ τῇ διαφορᾷ συνεπινοηθέντος ποσοῦ παραλαμβάνων τόν ἀριθμόν, ( οὐκ ἐξίσταται τῆς ἀληθείας, τό ἐπινοούμενον ἐξ ἀνάγκης τῇ διαφορᾷ διά τοῦ ἀριθμοῦ σημαίνων ποσόν· ἐπειδή, καθώς ἔφην, πάσῃ καθ᾿ ὅντινα τρόπον λεγομένῃ διαφορᾷ πάντως συνεπινοεῖται ποσόν· οὗ φύσει δηλωτικόν, ἀλλ᾿ οὐ διαιρετικόν εἶναι τόν ἀριθμόν ἐδιδάχθημεν.","english":"it was doing; and it was indicating not only one thing from another, but also that the one signified through it was shown to be of another kind. But if in the definitions of things absolutely no one includes number, number is neither substance nor quality. And if number is none of these, it is clear that it is naturally capable neither of acting nor of being acted upon. And if number has neither the power to act nor to be acted upon, it reasonably neither unites at all nor divides as acting; nor indeed is it divided at all as being acted upon; but making a declaration only of the quantity of things, it does not touch their relation. But if number is declarative of quantity alone, and not of any relation whatsoever conceived according to it, number is rather a kind of utterance, so to speak, and a designation naturally attached to a quantity. Therefore, the one who speaks of a difference in Christ after the union has certainly also conceived together with the difference a quantity of the things that differ. For what is absolutely simple is also incapable of difference, because it is in every way the same as itself and singular, and whole and entirely without relation, as not having the category of quantity predicated of it; and for this reason it is absolutely not numbered. But the one who has conceived together with the difference a quantity—for it is impossible for a difference to be known that completely destroys quantity—employing number for declaration only, and not for division, of the quantity conceived together with the difference, does not depart from the truth, signifying by necessity through number the quantity that is conceived together with the difference; since, as I said, with every difference spoken of in any way whatsoever, a quantity is certainly conceived together with it; and we have been taught that number is by nature declarative of this, but not divisive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"Εἰ δέ μᾶλλον φροντίζει τῆς ἀληθείας, ὁ τό συνεπινοούμενον ἐξ ἀνάγκης τῇ διαφορᾷ διά τοῦ ἀριθμοῦ σημαίνων ποσόν εἰς τήν τοῦ μυστηρίου σύστασιν, ἵνα μή τῶν ἑνωθέντων πρεσβεύσῃ σύγχυσιν· πῶς οὐ δίκαιον κατά τινας οἴεσθαι χρή διά ταύτην ὁμολογεῖσθαι τήν αἰτίαν τῶν ἐν Χριστῷ σωζομένων ἀσυγχύτως μετά τήν ἕνωσιν τό κατ’ οὐσίαν ποσόν, ὁπότ᾿ ἄν ὁ ἀριθμός διαφορᾶς, ὡς ἔδειξε διά πλάτους ὁ λόγος, ἀλλ᾿ οὐ διαιρέσεως ποιεῖσθαι δήλωσιν πέφυκεν; Εἰ μέν οὖν ἀναλλοίωτος ὁ κατ᾿ οὐσίαν θατέρου τῶν ἑνωθέντων διέμεινε λόγος μετά τήν ἕνωσιν, πρός τόν θατέρου τῆς οὐσίας ὅρον μή μεταπίπτων, προδήλως ἡ τοῦ Χριστοῦ θεότης μεμένηκε κατ᾿ οὐσίαν θεότης, πρός τήν σαρκός οὐσίαν οὐ μεταφοιτήσασα· καί ἡ τοῦ αὐτοῦ πάλιν ἀνθρωπότης μεμένηκε κατ᾿ οὐσίαν ἀνθρωπότης, πρός τήν τῆς θεότητος φύσιν μή παθοῦσα μεταβολήν. Εἰ δέ οὐδέ ἡ θεότης τοῦ Χριστοῦ, οὔτε ἡ ἀνθρωπότης εἰς ἀλλήλας διαπεφοιτήκασιν διά τήν καθ᾿ ὑπόστασιν ἕνωσιν, ἀλλ᾿ ἀσύγχυτοι κατά τόν μέγαν Κύριλλον μεμενήκασι αἱ φύσεις, σαφῶς ἡ μετά τήν ἕνωσιν διαφοράν τῶν σωζομένων ἐν Χριστῷ καθέστηκε φύσεων, καί οὐδείς ἀντερεῖ λόγος. Εἰ δέ τῶν ἀσυγχύτως ἐν Χριστῷ σωζομένων ἐστίν, ἡ διαφορά μετά τήν ἕνωσιν· διαφοράν δέ γνωσθῆναι ποσοῦ παντελῶς κεχωρισμένην ἀμήχανον· λεγέσθω πρός δήλωσιν τῆς διαφορᾶς τό ποσόν τῶν διαφερόντων, ἵνα μή ψιλήν πως καί οὐκ ἀληθῆ τήν διαφοράν ὑποπτευθῶμεν πρεσβεύοντες. Ψιλήν γάρ πᾶσαν διαφοράν οἶδεν ὁ λόγος, τήν οὐκ ἔχουσαν ὑπαρκτικῶς ὑποκειμένην τήν, ὧν ἐστι διαφορά, πραγμάτων ἀλήθειαν.","english":"But if he cares more for the truth, he who signifies the quantity necessarily co-conceived with difference through number, for the constitution of the mystery, so that he may not champion a confusion of the united things—how is it not just to think that for this reason one must confess, according to some, the quantity according to essence of those saved in Christ without confusion after the union, since number is naturally fitted to make a declaration of difference, as the argument has shown at length, and not of division? If, then, the principle according to essence of one of the united things remained unchangeable after the union, not falling over to the definition of the essence of the other, it is manifest that the divinity of Christ has remained divinity according to essence, not passing over to the essence of the flesh; and again the humanity of the same has remained humanity according to essence, suffering no change toward the nature of divinity. But if neither the divinity of Christ nor the humanity have passed over into one another because of the union according to hypostasis, but the natures have remained without confusion, according to the great Cyril, then clearly the difference of the natures saved in Christ after the union is established, and no argument will contradict it. But if it is of those saved without confusion in Christ, the difference after the union; and it is altogether impossible for a difference to be known separated from quantity; let quantity be spoken of the things that differ, for the declaration of the difference, so that we may not suspect a difference that is somehow bare and not true, while championing it. For the argument knows every difference to be bare which does not have, existing in reality as a subject, the truth of the things of which it is the difference.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"Ἡμεῖς μέν οὖν ταυτόν ὑπόστασίν τε καί φύσιν,(8) κυρίως μηδέποτε λέγοντες, κατά τήν τῶν Πατέρων διδασκαλίαν, ὡς ἀνωτέρω προλαβών ἀπέδειξεν ὁ λόγος, εὐσεβῶς ἐπί Χριστοῦ τό ( ταυτόν πρεσβεύομεν καί τό διάφορον. Τό μέν, τῷ λόγῳ τῆς μιᾶς ὑποστάσεως, καθ᾿ ὅν ταυτόν τῇ οἰκείᾳ σαρκί τόν Θεόν Λόγον ὁμολογοῦμεν· ἵνα μή προσθήκην προσωπικήν ἡ πανεύφημος λάβῃ Τριάς, γινομένη τετράς. Τό δέ, τῷ λόγῳ τῆς κατ᾿ οὐσίαν τῶν ἐξ ὧν ἐστιν ἑτερότητος, καθ᾿ ἥν εἰς ἄλληλα τά μέρη τοῦ Χριστοῦ παντελῶς οὐ μεταπίπτουσιν. Οὐ γάρ ταυτόν ποτε κατ᾿ οὐσίαν γένοιτ᾿ ἄν θεότης καί ἀνθρωπότης, ἵνα μηδέν ᾗ κτιστόν τῇ θεότητι καθ᾿ ἕνωσιν ὁμοφυές καί ὁμοούσιον. Ἐπειδή φύσει φύσιν ὁμοούσιον εἶναι λέγειν,\n\nμαινομένης διανοίας ὑπάρχειν γινώσκομεν. Οὐκ ἔστι γάρ φύσει ποτ᾿ ἄν φύσις ὁμοφυής καί ὁμοούσιος. Τό γάρ ὁμοφυές καί ὀμοούσιον, ἐπί μόνων τῶν κατά τό αὐτό εἶδος πρός μίαν οὐσίαν ἀναγομένων ἀτόμων λέγεσθαι πέφυκεν. ΟΤΙ Ο ΜΗ ΤΑΥΤΟΝ ΦΥΣΙΝ ΛΕΓΩΝ ΚΑΙ ΥΠΟΣΤΑΣΙΝ, ΕΥΣΕΒΩΣ ΕΠΙ ΧΡΙΣΤΟΥ... Ὅτι ὁ μή ταυτόν φύσιν λέγων καί ὑπόστασιν, εὐσεβῶς ἐπί Χριστοῦ λέγει τήν ἕνωσιν καί τήν διαφοράν· τήν μέν καθ’ ὑπόστασιν εἶναι πιστεύων, τήν δέ κατά φύσιν.","english":"We, then, never properly saying that substance and nature are the same, according to the teaching of the Fathers, as the argument previously set forth above demonstrated, piously in the case of Christ we honor both the same and the different. The one, by the principle of the one hypostasis, according to which we confess that God the Word is the same as his own flesh, so that the all-praised Trinity may not receive a personal addition, becoming a tetrad. The other, by the principle of the essential otherness of the things from which he is, according to which the parts of Christ do not at all pass over into one another. For divinity and humanity could never be the same in essence, so that nothing created should be of the same nature and consubstantial with the divinity through union. Since to say that a nature is consubstantial with a nature\n\nwe know to be the mark of a deranged mind. For a nature could never be naturally of the same nature and consubstantial with a nature. For \"of the same nature\" and \"consubstantial\" are naturally said only of individuals reduced to one substance according to the same species. THAT HE WHO DOES NOT SAY THAT NATURE AND HYPOSTASIS ARE THE SAME, PIOSLY IN THE CASE OF CHRIST... That he who does not say that nature and hypostasis are the same speaks piously in the case of Christ of both the union and the difference, believing the one to be according to hypostasis and the other according to nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"Ταύτην ἔχοντες τήν ὁμολογίαν ἡμεῖς, οὔτε τήν τῶν φύσεων διαφοράν ἀρνούμεθα μετά τήν ἕνωσιν, ἐξ ὧν ὁ εἷς συνετέθη Χριστός, ἀσυγχύτους μεμενηκέναι τάς φύσεις πιστεύοντες· οὔτε τήν καθ᾿ ὑπόστασιν ἀγνοοῦμεν ἕνωσιν, ἕνα τόν Χριστόν τῆς ἁγίας καί ὁμοουσίου καί προσκυνητῆς ὁμολογοῦντες Τριάδος. Ἀλλά καί τήν διαφοράν τῶν ἐξ ὧν ἐστιν ὁ Χριστός ἐν αὐτῷ κατ᾿ ἀλήθειαν σωζομένων, δίχα τομῆς καί συγχύσεως μετά τήν ἕνωσιν διά τοῦ ἀριθμοῦ ποιοῦμεν κατάδηλον, πρός ἀναίρεσιν τῆς Ἀπολιναρίου καί Εὐτυχοῦς συγχύσεως· καί τήν καθ᾿ ὑπόστασιν ἕνωσιν ἐπεί γινώσκομεν, διαπρυσίῳ τῇ φωνῇ τήν μίαν τοῦ Θεοῦ Λόγου φύσιν σεσαρκωμένην, σαρκί ψυχήν ἐχούσῃ τήν νοεράν κατά τῆς Νεστορίου προβαλλόμεθα διαιρέσεως· ἐπίσης καί τήν Ἀπολιναρίου φεύγοντες σύγχυσιν· τήν τῶν ἑνωθέντων φυσικήν ἀρνουμένου διαφοράν μετά τήν ἕνωσιν, καί ταυτόν τῷ Λόγῳ κατά φύσιν τήν σάρκα πρεσβεύοντος διά τήν ἕνωσιν· καί τήν Νεστορίου ( διαίρεσιν, ὑποστατικήν ἐπί Χριστοῦ διαφοράν καταγγέλλοντος, καί τήν σαρκός καθ᾿ ὑπόστασιν πρός τόν Λόγον ταυτότητα διατέμνοντος.","english":"Having this confession, we neither deny the difference of the natures after the union, believing that the natures from which the one Christ was composed have remained unconfused; nor are we ignorant of the union according to hypostasis, confessing one Christ of the holy and consubstantial and adorable Trinity. But we also make the difference of those things from which Christ is—being truly preserved in him—evident after the union through number, apart from division and confusion, for the refutation of the confusion of Apollinarius and Eutyches; and since we know the union according to hypostasis, with a clear voice we set forth the one nature of God the Word incarnate, with flesh possessing a rational soul, against the division of Nestorius; equally also fleeing the confusion of Apollinarius, who denies the natural difference of the united things after the union, and who maintains that the flesh is the same in nature as the Word because of the union; and the division of Nestorius, who proclaims a hypostatic difference in Christ, and who cuts apart the identity of the flesh with the Word according to hypostasis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"ΟΤΙ ΣΕΥΗΡΟΣ, ΤΑΥΤΟΝ ΕΙΝΑΙ ΛΕΓΩΝ ΦΥΣΙΝ ΚΑΙ ΥΠΟΣΤΑΣΙΝ, ΣΥΓΧΥΣΙΝ ΠΟΙΕΙ ΤΗΝ ΕΝΩΣΙΝ...\n\nὍτι Σεύηρος, ταυτόν εἶναι λέγων φύσιν καί ὑπόστασιν, σύγχυσιν ποιεῖ τήν ἕνωσιν, καί διαίρεσιν τήν διαφοράν· καθ’ ἥν δείκνυται, τόν τε τῆς Τριάδος εἰς τετράδα προσώπων διαστέλλων τόν λόγον· καί τό τῆς μονάδος εἰς θεοτήτων διάδα τέμνων μυστήριον· καί πάσης τόν Χριστόν βλασφήμως ἐκβάλλων οὐσιώδους ὑπάρξεως.\n\nΣευήρος δέ ταυτόν κυρίως οὐσίαν καί ὑπόστασιν, φύσιν τε λέγων καί πρόσωπον ἐπί τῆς θείας σαρκώσεως, οὔτε τήν ἕνωσιν οἶδεν ἀσύγχυτον, κἄν προσποιεῖται λέγειν· οὔτε τήν διαφοράν ἀδιαίρετον, κἄν εἰ καί τοῦτο κομπάζων διέξεισιν· ἀλλά τήν μέν ἕνωσιν σύγχυσιν κατά τόν Ἀπολινάριον ἀπεργάζεται· τήν δέ διαφοράν ἀλλοτρίωσιν κατά τόν Νεστόριον. Εἰ γάρ ταυτόν ἐστιν ὑπόστασις καί φύσις, οὐδενί τρόπῳ κατ᾿ αὐτόν ἡ σάρξ ἔσται τῷ Λόγῳ ταυτόν ἤ ἕτερον. Λέγων γάρ τήν ὡς ἐν ποιότητι φυσικῇ διαφοράν ἐπί Χριστοῦ μετά τήν ἕνωσιν, Νεστορίῳ τήν ἕνωσιν καί αὐτός συνδιαιρῶν εὑρεθήσεται, καθ᾿ ὑπόστασιν τῆς σαρκός πρός τόν Λόγον τήν διαφοράν ἐπάγων μετά τήν ἕνωσιν· ὡς οὐκ ἄν ἄλλως τῆς ὡς ἐν ποιότητι φυσικῇ διαφορᾶς νοεῖσθαι κατ᾿ αὐτόν δυναμένης, ἤ ὡς ἐν ὑποστατικῇ ποιότητι διαφορᾶς, εἴπερ ταυτόν φύσις ἐστίν καί ὑπόστασις. Ἀνάγκην γάρ ἔχει λέγων τήν ὡς ἐν ποιότητι φυσικῇ διαφοράν, καί τήν ὡς ἐν ὑποστατικῇ ποιότητι προσεπάγειν διαφοράν· ἵνα δείξῃ ταυτόν οὖσαν τῇ φύσει τήν ὑπόστασιν. Εἰ δέ τήν καθ᾿ ὑπόστασιν λέγῃ διαφοράν μετά τήν ἕνωσιν, φοβούμενος τήν διαίρεσιν·","english":"THAT SEVERUS, SAYING THAT NATURE AND HYPOSTASIS ARE THE SAME, MAKES THE UNION A CONFUSION...\n\nThat Severus, saying that nature and hypostasis are the same, makes the union a confusion, and the difference a division; by which he is shown to be dividing the account of the Trinity into a quaternity of persons, and cutting the mystery of the monad into a dyad of divinities, and blasphemously casting Christ out of all substantial existence.\n\nBut Severus, saying that essence and hypostasis are properly the same, and nature and person, in the case of the divine incarnation, neither knows the union as unconfused, even if he pretends to say so; nor the difference as undivided, even if he goes through this too with boasting; but he brings about the union as a confusion according to Apollinarius, and the difference as an alienation according to Nestorius. For if hypostasis and nature are the same, in no way according to him will the flesh be the same as the Word or other. For in saying the difference as in natural quality in Christ after the union, he will himself be found dividing the union along with Nestorius, introducing the difference of the flesh from the Word according to hypostasis after the union; since the difference as in natural quality could not according to him be understood otherwise than as a difference in hypostatic quality, if indeed nature is the same as hypostasis. For he is compelled, in saying the difference as in natural quality, also to bring in the difference as in hypostatic quality, in order to show that the hypostasis is the same as the nature. But if he calls the difference according to hypostasis after the union, fearing the division—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"μηδέ τήν φυσικήν λεγέτω διαφοράν μετά τήν ἕνωσιν, εἴπερ ἑαυτῷ διέγνω στοιχεῖν, καί οὕς αὐτός ἑαυτῷ διωρίσατο κανόνας φυλάττειν ἐσπούδακεν· ( ἐπειδή ταυτόν οἶδεν ἀλλήλαις, ὅρῳ τε καί λόγῳ τήν φύσιν καί τήν ὑπόστασιν. Εἰ δέ κατ᾿ ἄμφω,\n\nλέγω δέ τήν φύσιν καί τήν ὑπόστασιν, οὐκ ἔχει διαφοράν, ὡς Σευήρῳ δοκεῖ, πρός τόν Λόγον ἡ σάρξ, ἔστω σαφῶς ἡ αὐτή τῷ αὐτῷ ὁμοούσιός τε καί ὁμοϋπόστατος κατά τήν Ἀπολιναρίου ληρῳδίαν. Καί εἰ μέν ὁμοούσιός ἐστι τῷ Λόγῳ ἡ σάρξ, ἔσται καί τῷ Πατρί καί τῷ Πνεύματι ὁμοούσιος, καί ἡ Τριάς φανήσεται γενομένη τετράς· ἐπειδή τά ὁμοούσια τήν καθ᾿ ὑπόστασιν οὐκ ἐπιδέχονται πρός ἄλληλα σύμβασιν. Εἰ δέ ὁμοϋπόστατός ἐστι τῷ Λόγῳ ἡ σάρξ, ἔσται πρός τόν ἑτροούσιον. Τά γάρ ὁμοϋπόστατα, τόν πρός ἄλληλα τῆς οὐσίας λόγον πάντη τε καί πάντως διάφορον ἔχουσιν. Εἰ δέ πρός τόν Λόγον ὡς ὁμοϋπόστατος μετά τήν ἕνωσιν, ἑτεροούσιός ἐστιν ἡ σάρξ, εἰς δύο φύσεις ὁ Χριστός τεμνόμενος εὑρεθήσεται κατά Σευήρον μετά τήν ἕνωσιν· εἴπερ πάντως κατ᾿ αὐτόν διαιρέσεως ὁ ἀριθμός κέκτηται δύναμιν. Οὕτω πᾶν τό τῇ ἀληθείᾳ μαχόμενον, εὐπερίτρεπτόν ἐστιν ἑαυτῷ καί εὐπερίπτωτον. Εἰ δέ μίαν φύσιν λέγων Χριστοῦ μετά τήν ἕνωσιν σύνθετον, τήν ὡς ἐν ποιότητι φυσικῇ δοκεῖ προσρίπτειν αὐτῇ διαφοράν· πρῶτον μέν καθό φύσις σύνθετος, οὐδενί τῶν ὄντων ἔσται παντελῶς ὁ Χριστός ὁμοούσιος· εἴπερ κατ᾿ οὐσίαν καί φύσιν εἷς καί μόνος ἐστίν ὁ Χριστός. Φύσις γάρ φύσει, καθώς εἴρηται, οὐκ ἄν εἴη ποτ᾿ ἄν παντελῶς ὁμοούσιος. Τινί δέ τῶν ὄντων οὐκ ὤν ὁμοούσιος, οὔτε Θεός ἔσται παντελῶς ὁ αὐτός, οὔτε μήν ἄνθρωπος·","english":"Nor let him speak of natural difference after the union, if indeed he has determined to be consistent with himself and has earnestly sought to keep the rules he himself laid down for himself; since he knows that nature and hypostasis are the same as each other, both in definition and in principle. But if in both respects—I mean nature and hypostasis—he has no difference, as Severus thinks, then the flesh is not different from the Word; let it clearly be the same as the same, both consubstantial and co-hypostatic, according to the nonsense of Apollinarius. And if the flesh is consubstantial with the Word, it will also be consubstantial with the Father and the Spirit, and the Trinity will appear to have become a Tetrad; since things consubstantial do not admit of mutual conjunction according to hypostasis. But if the flesh is co-hypostatic with the Word, it will be toward that which is of a different essence. For things co-hypostatic have the principle of essence in relation to each other utterly and entirely different. But if, as co-hypostatic with the Word after the union, the flesh is of a different essence, then Christ will be found divided into two natures after the union, according to Severus; since in his view number certainly possesses the power of division. Thus everything that fights against the truth is easily overturned and easily tripped up by itself. But if, saying that the one nature of Christ after the union is composite, he thinks to attach to it the difference as in a natural quality—first, insofar as it is a composite nature, Christ will be altogether consubstantial with none of existing things; since according to essence and nature Christ is one and only. For nature, as has been said, would never be altogether consubstantial with nature. But being consubstantial with none of existing things, he will be neither altogether God himself, nor indeed man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"ἤ εἴπερ Θεός, ἔσται πολύθεος ὁ τοῦτο πρεσβεύων, ὡς ἀσυνθέτου μέν φύσεως ὡς ἁπλῆς λέγων Θεόν τόν Πατέρα καί τό Πνεῦμα τό ἅγιον· συνθέτου δέ φύσεως ὡς οὐχ ἁπλῆς λέγων Θεόν τόν Χριστόν, καί δύο θεότητας καταγγέλλων δειχθήσεται· μίαν ἁπλῆν, καί μίαν σύνθετον. Ἔπειτα δέ τήν ὡς ἐν ποιότητι φυσικῇ λέγων διαφοράν, εἰ μέν ὑποκεῖσθαι λέγῃ ταῖς διαφόροις ποιότησι τάς φύσεις ὧν εἰσίν αἱ ποιότητες, δύο φύσεων καὐτός δειχθήσεται μετά τήν ἕνωσιν ποιούμενος δήλωσιν· ὧν κατηγωνίσατο, συνήγορος καί μή ( θέλων γινόμενος. Εἰ δέ ψιλῶν ποιοτήτων χωρίς τῶν πραγμάτων εἶναι λέγῃ τήν διαφοράν, τούτων λεγέτω καί τήν ἕνωσιν. Ὧν γάρ ἡ διαφορά μετά τήν ἕνωσιν, τούτων προδήλως ἡ ἕνωσις· καί δι᾿ ὀλίγων συλλαβῶν Ἐπικούρου τόν αὐτοματισμόν, καί Μάνεντος τήν ἀπατηλήν φαντασίαν εἰσήγαγε, οὐκ ὄντος αὐτῷ τοῦ Χριστοῦ κατ᾿ ἀλήθειαν τοῖς πράγμασιν, ἀλλά ταῖς διακένοις ποιότησι· καί ἔσται ποιότητι μόνῃ Θεός ὁ Χριστός, καί οὐ πράγματι. Ἀθανασία γάρ καί θνητότης, ὧν εἶναι λέγει μετά τήν ἕνωσιν δαφοράν, φύσεων μέν ὑπάρχουσιν, οὐ φύσεις δέ. Ποῦ γάρ θνητότης, οὐκ ὄντος τοῦ θνήσκοντος, ἤ ἀθανασία, οὐκ οὔσης τῆς φύσεως ἧς οὐχ ἅπτεται θάνατος; Ἀλλ᾿ ὄντως ἀσυλλόγιστον ἡ πονηρία, καί τό δοκεῖν εἶναι σοφόν, μεγάλης καθίστασθαι πέφυκεν ἀνοίας δημιουργόν. Καί σιωπήν ἀσπάζεσθαι πρός τούς τοιούτους μᾶλλον λυσιτελέστερον τοῖς συνετοῖς, ἤ τῷ κατ᾿ αὐτῶν ἐλέγχῳ παίζειν νομίζεσθαι καί αὐτούς τό μυστήριον. Ὁ μέν οὖν Σεύηρος οὕτως ἔχων περί Χριστοῦ τοῖς οἰκείοις συντέθνηκε δόγμασι.","english":"Or if indeed he is God, the one who champions this will be a polytheist, since he speaks of God the Father and the Holy Spirit as of a nature that is uncompounded as simple, but speaks of Christ as of a compounded nature, not simple, and he will be shown to proclaim two divinities: one simple, and one compounded. Then, in speaking of the difference as in a natural quality, if he says that the natures of which the qualities are belong as subjects to the different qualities, he himself will be shown to be making a declaration of two natures after the union; and, unwillingly, he becomes an advocate of those things he fought against. But if he says that the difference belongs to bare qualities apart from the things themselves, let him speak also of the union of these. For of those whose difference is after the union, of these plainly is the union; and in a few syllables he has introduced the automatism of Epicurus and the deceptive fantasy of Manes, since Christ is not for him in truth in the realities, but in empty qualities; and Christ will be God in quality only, and not in reality. For immortality and mortality, of which he says there is a difference after the union, are of natures, but are not natures. For where is mortality, when there is no one who dies? Or immortality, when there is no nature which death does not touch? But truly wickedness is illogical, and the appearance of being wise is by nature disposed to become the creator of great folly. And for the prudent it is more profitable to embrace silence toward such people than, by the refutation against them, to be thought to be playing and themselves to be the mystery. Seuerus, then, holding such views about Christ, has died together with his own doctrines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"ΕΚΘΕΣΙΣ ΣΥΝΤΟΜΟΣ ΜΕΤΑ ΤΗΣ ΟΡΘΗΣ ΣΥΝΗΓΟΡΙΑΣ ΤΗΣ ΑΛΗΘΟΥΣ ΤΩΝ ΠΑΤΕΡΩΝ ΟΜΟΛΟΓΙΑΣ Ἔκθεσις σύντομος μετά τῆς ὀρθῆς συνηγορίας τῆς ἀληθοῦς τῶν Πατέρων ὁμολογίας.\n\nἩμεῖς δέ οὐχ οὕτω φρονοῦμεν, οὐχ οὕτω πιστεύομεν, οὐδ᾿ αὕτη ἐστίν ἡ μερίς τοῦ Ἰακώβ, φησίν ὁ εἰπών· ἀλλ᾿ ἐκ δύο φύσεων τελείως ἐχουσῶν κατά τόν ἴδιον τοῦ εἶναι λόγον, θεότητός τέ φημι καί ἀνθρωπότητος, συντεθεῖσθαι τόν ἕνα Χριστόν, ἤγουν τήν αὐτοῦ μίαν ὑπόστασιν ὁμολογοῦντες, ἀσυγχύτους μεμενηκέναι, καί τῆς οἱασοῦν δίχα τομῆς τάς φύσεις πιστεύομεν μετά τήν ἕνωσιν. Τόν Χριστόν γάρ εἶναι πιστεύοντες, τάς ἐξ ὧν συνετέθη σώζεσθαι φύσεις ὁμολογήσαμεν μετά τήν ἕνωσιν. Καί διά τοῦτο φυσικήν μέν ἐπ᾿ αὐτοῦ, τά μέρη δηλονότι σκοποῦντες ἐξ ὧν συνετέθη,\n\nδιαφοράν καταγγέλλομεν· ὅτι μή ταυτόν θεότης κατ᾿ οὐσίαν ( καί ἀνθρωπότης· ὑποστατικήν δέ ταυτότητα· ταυτόν γάρ καθ᾿ ὑπόστασιν ὑπάρχει τῷ Λόγῳ προδήλως ἡ σάρξ. Πραγματικήν οὖν γινώσκοντες μετά τήν ἕνωσιν τῶν ἐξ ὧν Χριστός συνετέθη φύσεων τήν διαφοράν, τήν καθ᾿ ὑπόστασιν οὐκ ἀγνοοῦμεν ταυτότητα· εἴπερ πρός ἄλληλα μέν φυσικῶς διαφέροντα τά μέρη τοῦ Χριστοῦ, κατά τήν ὡς ὅλου τοῦ ἐξ αὐτῶν συντεθέντος ὑπόστασιν οὐ δαφέρουσιν· ὅτι μή πέφηκε τῷ τοῦ ὅλου λόγῳ τά συμπληρωτικά μέρη τοῦ ὅλου διαφέρειν ἀλλήλων παντάπασιν. Φύσεις μέν οὖν, δύο τόν αὐτόν ὁμολογήσαντες, Θεόν ὁμοῦ τόν αὐτόν ὄντα καί ἄνθρωπον ἐγνωρίσαμεν· εἴπερ μή ψιλάς, καί κατά μηδενός κειμένας ἐπ᾿ αὐτοῦ τάς κλήσεις προφέρομεν.","english":"A Brief Exposition with the Correct Advocacy of the True Confession of the Fathers. A brief exposition with the correct advocacy of the true confession of the Fathers.\n\nBut we do not think so, we do not believe so, nor is this the portion of Jacob, says the one who spoke; but we confess that the one Christ, that is, his one hypostasis, was composed from two natures fully possessing the principle of their being, I mean divinity and humanity, and we believe that the natures have remained without confusion and without any division whatsoever after the union. For believing that Christ exists, we confessed that the natures from which he was composed are preserved after the union. And for this reason we proclaim a natural difference in him, clearly observing the parts from which he was composed, because divinity is not the same as humanity in essence; but we proclaim a hypostatic identity, for the flesh is evidently the same as the Word in hypostasis. Knowing, then, the real difference of the natures from which Christ was composed after the union, we do not ignore the identity according to hypostasis; since the parts of Christ differ from one another naturally, but according to the hypostasis of the whole composed of them they do not differ; because it has not appeared that the parts completing the whole differ from one another entirely by the principle of the whole. Confessing, then, that the same one is two natures, we have recognized him as both God and man; since we do not put forward the names as bare and applied to nothing in his case.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"Ἐν δύο δέ φύσεσιν ἀδιαιρέτως τε καί ἀσυγχύτως μετά τήν ἕνωσιν ὄντα πιστεύοντες, ἐν θεότητι τέλειον τόν αὐτόν, καί ἐν ἀνθρωπότητι τέλειον τόν αὐτόν κατηγγείλαμεν, ὡς ὅλον ἐν μέρεσιν. Ἐξ ὧν γάρ συνετέθη μερῶν, ἐν αὐτοῖς ὡς ὅλον γνωρίζεται μετά τήν ἕνωσιν· ὅτι μηδ᾿ ἄλλην ἔχει τοῦ εἶναί τε καί σώζεσθαι, καί κυρίως λέγεσθαι δήλωσιν ὁ Χριστός, ἤ τήν πρός τό εἶναι φυσικῶς μετά τήν ἕνωσιν διαμονήν τῶν ἐξ ὧν συνετέθη μερῶν· οὐ μόνον γάρ ἐκ τούτων, ἀλλά ἐν τούτοις, καί κυριώτερον εἰπεῖν, ταῦτά ἐστιν ὁ Χριστός· ἀριθμοῦμεν δέ μετά τήν ἕνωσιν τά ἐξ ὧν ὁ Χριστός, οὐ μερίζοντες, μή γένοιτο, τάς φύσεις, ἀλλά μόνην τῆς αὐτῶν σωζομένης μετά τήν ἕνωσιν διαφορᾶς ποιούμενοι δήλωσιν. Σύνοδον δέ καθ᾿ ἕνωσιν φυσικήν, ἤγουν ἀληθῆ τε καί πραγματικήν ὁμολογοῦμεν κατά τόν ἅγιον Κύριλλον, καί Θεοτόκον κυρίως καί κατ᾿ ἀλήθειαν τήν παναγίαν Παρθένον πρεσβεύομεν· οὐχ ἁπλῶς, ἀλλ᾿ ὡς αὐτόν τόν πρό πάντων τῶν αἰώνων ἀφράστως ἐκ Θεοῦ καί Πατρός γεννηθέντα Θεόν Λόγον συλλαβοῦσαν ἀληθῶς, καί ἀῤῥήτως ἐξ αὐτῆς σαρκωθέντα γεννήσασαν. Καί τοῦ αὐτοῦ τά τε θαύματα καί τά πάθη λέγομεν, ὡς ἑνός ὄντος δηλαδή τοῦ Χριστοῦ τοῦ τά θεῖα καί τά ἀνθρώπινα ἐνεργοῦντος· τά μέν θεῖα σαρκικῶς, ὅτι διά σαρκός φυσικῆς ἐνεργείας ( οὐκ ἀμοιρούσης τήν τῶν θαυμάτων προὐβάλλετο δύναμιν· τά δ᾿ ἀνθρώπινα θεϊκῶς, ὅτι δίχα βίας φυσικῆς, κατ᾿ ἐξουσίαν τήν τῶν ἀνθρωπίντων παθῶν θέλων κατεδέχετο πεῖραν. Τοῦ αὐτοῦ τόν σταυρόν καί τόν θάνατον καί τήν ταφήν καί τήν ἀνάστασιν, καί τήν εἰς οὐρανούς ἀνάληψιν·","english":"Believing that after the union he is in two natures without division and without confusion, we have proclaimed the same one perfect in divinity and the same one perfect in humanity, as a whole in parts. For from the parts of which he was composed, he is known in them as a whole after the union; because Christ has no other manifestation of his being and being saved and being properly spoken of, than the natural permanence after the union of the parts of which he was composed. For not only from these, but in these, and to speak more properly, Christ is these; and we number after the union the things of which Christ consists, not dividing the natures—may it not be!—but making a manifestation only of their difference being preserved after the union. And we confess a union by natural union, that is, true and real, according to Saint Cyril, and we honor the all-holy Virgin as properly and truly Theotokos; not simply, but as having conceived truly and ineffably the very God the Word begotten of God and the Father before all ages, and having given birth to him ineffably incarnate from her. And we speak of the same one's miracles and sufferings, as being evidently one Christ who works the divine and the human things: the divine things in a fleshly way, because through the flesh he put forth the power of miracles by a natural energy (not being devoid of it); and the human things in a divine way, because without natural compulsion, by authority, he willingly accepted the experience of human sufferings. Of the same one are the cross and death and burial and resurrection, and the ascension into the heavens;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"ἐξ ὧν ἄσαρκος κατελθών, οὐ μετῆλθε τόπους ἀμείψας, ὁ μηδενί λόγῳ τοῖς οὖσι χωρούμενος. Πάσης γάρ ὑπάρχει περιγραφῆς ἐλεύθερος· ἀλλ᾿ ἐπεφάνη διά σαρκός ὡς φύσει φιλάνθρωπος, κατά γέννησιν ἀληθῆ τήν ἐκ γυναικός χωρητός, ὡς ἠθέλησε, τοῖς ἡμετέροις γενόμενος. Διό καί μίαν αὐτῷ καί σαρκωθέντι προσάγομεν σύν Πατρί καί Πνεύματι τήν προσκύνησιν.\n\nΕἰ τοίνυν ψυχῇ τε καί στόματι Θεοτόκον κυρίως τήν ἁγίαν Παρθένον λέγομεν, καί τήν καθ᾿ ὑπόστασιν ἕνωσιν ὁμολογοῦμεν, καί σύνοδον καθ᾿ ἕνωσιν γεγενῆσθαι λέγομεν φυσικήν, καί ἕνα Κύριον καί Χριστόν καί Υἱόν, καί μίαν αὐτοῦ τοῦ Θεοῦ Λόγου φύσιν σεσαρκωμένην πρεσβεύομεν· καί ἕνα τῆς ἁγίας Τριάδος, Πατρί τε καί Πνεύματι συμπροσκυνούμενον καί συναριθμούμενον τόν Χριστόν εἶναι πιστεύομεν, πῶς ὡς διαιροῦντες παρά τῶν ἀφόβων, καί πάντα ψευδῶς λέγειν τολμώντων λοιδορούμεθα, διά μόνην τοῦ ἀριθμοῦ ψιλήν τήν φωνήν, ἐπί μόνῃ δηλώσει παρ᾿ ἡμῶν, ὡς πολλάκις εἴρηται, τῆς σωζομένης διαφορᾶς τῶν φύσεων προφερομένην μετά τήν ἕνωσιν; Εἰ μέν οὖν ἐξ ἀνάγκης πάντως ὁ ἀριθμός τοῦ ποσοῦ τῶν πραγμάτων ποιεῖται διαίρεσιν, δειξάτω τις τοῦτο, καί στέργομεν ὡς ἀληθῆ τήν συκοφαντίαν. Εἰ δέ μόνον ἐπηρεάζουσι διαβάλλοντες τούς τήν ἀληθῆ τοῦ μυστηρίου καταγγέλοντας πίστιν, δι᾿ ἥν νοσοῦσι φιλοδοξίαν, αὐτοί δώσουσι τῷ Θεῷ λόγον ἐν ἡμέρᾳ κρίσεως, φησίν ὁ θεῖος Ἀπόστολος, ὑπέρ ὧν εἰς πλάνην συνήρπασαν, οἵγε πεπληρωκότες τοῦ παρόντος βίου τό δόλιχον. Οἱ δέ περιόντες, Θεόν σχοῖεν αὐτούς μεταβάλλοντα, καί πρός τήν ἐπίγνωσιν αὐτούς ἄγοντα τῆς ἀληθείας, τῆς νῦν","english":"From these things, having come down without flesh, he did not change places by moving about—he who is contained by no account in existing things. For he is free from every circumscription; but he appeared through flesh as one who by nature loves humanity, capable of being contained through a true birth from a woman, as he willed, having become ours. Therefore we bring to him, even when he has become flesh, one worship together with the Father and the Spirit.\n\nIf, then, with soul and mouth we call the holy Virgin properly the God-bearer, and we confess the union according to hypostasis, and we say that a union has taken place according to a natural union, and we proclaim one Lord and Christ and Son, and one nature of God the Word himself, having become flesh; and we believe that Christ is one of the holy Trinity, worshiped together with the Father and the Spirit and numbered together with them—how is it that we are reviled as dividers by those who are fearless and dare to say all things falsely, merely because of the bare sound of the number, spoken by us only to indicate, as has often been said, the preserved difference of the natures after the union? If, then, number necessarily produces a division of the quantity of things, let someone show this, and we accept the slander as true. But if they only abuse and slander those who proclaim the true faith of the mystery, for the sake of the love of glory by which they are sick, they themselves will give an account to God in the day of judgment, says the divine Apostle, for the things into which they have been carried away in error—they who have completed the long course of the present life. But may those who survive have God changing them and leading them to the knowledge of the truth, of the present","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"παρ᾿ αὐτῶν πολεμουμένης. ( Οὕτω γάρ συμφέρει λέγειν, διά τήν κελεύουσαν ἐντολήν ὑπερεύχεσθαι τῶν καταρωμένων. Ἐγώ μέν οὖν ταῦτα πρός σέ κατ᾿ ἐπιτομήν περί ὧν ἠρώτησας διεξῆλθον, δοῦλε Θεοῦ, τῆς σῆς χάριν πληροφορίας· οὐκ ἄλλως μέν ἔχων κατά ψυχήν, ὥς τινες τῶν Σευήρῳ χαιρόντων διαθρυλλοῦσιν· ἄλλως δέ λαλῶν τοῖς παρατυγχάνουσι· μή τοῦτο νομίσης, ἀλλ᾿ ὡς ἐδιδάχθην καί φρονῶ καί πιστεύω, καί παρά τῶν Πατέρων παρέλαβον, λαλῶ. καί τό δέ κυριώτερον εἰπεῖν, αὐτήν μου τήν διάνοιαν προφέρω σωματουμένην τοῖς ῥήμασιν. Εἰ δέ ψευδής ὁ λόγος, μή τύχω τῆς ἐκεῖθεν μακαριότητος· ἀλλά τῶν ἐπηγγελμένων ἀγαθῶν τήν ἀλλοτρίωσιν ὡς ψεύδους καρπόν ἀπενέγκωμαι. Σύ δέ τῆς εὐπειθείας ἕνεκεν τῆς ἐμῆς, ἀμείψασθαί με ταῖς εὐχαῖς καταξίωσον· ὅπως Χριστός ὁ Θεός ἡμῶν, ἡ σωτηρία τῶν φοβουμένων αὐτόν, ἰάσηταί μου τά τραύματα τῆς ψυχῆς τῇ δυνάμει τοῦ μυστηρίου τῶν ὑπέρ ἡμῶν αὐτοῦ ζωοποιῶν παθημάτων· ὁ μόνος σύν τῷ Πατρί καί τῷ ἁγίῳ Πνεύματι δεδοξασμένος εἰς τούς αἰῶνας. Ἀμήν.","english":"being fought against by them. For thus it is fitting to speak, because of the commandment that bids us pray for those who curse us. I, then, have set these things before you in summary concerning what you asked, O servant of God, for the sake of your full assurance; not holding one thing in my soul, as some of those who take pleasure in Severus prattle, and speaking another to those I meet—do not suppose this, but as I was taught and think and believe, and received from the Fathers, so I speak. And to speak more authoritatively, I bring forth my very thought embodied in words. But if the word is false, may I not attain the blessedness that is there; but may I carry away alienation from the promised good things as the fruit of falsehood. But you, because of my readiness to obey, deem me worthy to be repaid with your prayers, so that Christ our God, the salvation of those who fear him, may heal the wounds of my soul by the power of the mystery of his life-giving sufferings for us; he who alone with the Father and the Holy Spirit is glorified forever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"ΣΧΟΛΙΑ 1. Ἐν τῷ ὅρῳ, ἡ τῶν κατ᾿ οὐσίαν ταυτῶν, φησί, θεωρεῖται κοινότης. 2. Ὅτι τά χαρακτηρίζονταα τήν σύνθετον ὑπόστασιν ἰδιώματα, φησί, κοινά τῶν αὐτῆς ὑπάρχει μερῶν.\n\n3. Ὅρος ὑποστάσεως ἀκριβής.\n\n4. Ὅρος ἤγουν ὑπογραφή τοῦ ἐνυποστάτου.\n\n5. Ὅρος διαφορᾶς γενικός.\n\n6. Ὅρος ταυτότητος γενικός.\n\n7. Γένος λέγεται τό ποσόν, οὗ δηλωτικός ἐστιν ὁ ἀριθμός. 8. Κυρίως εἶπε, διά τό μή μεταβάλλειν εἰς ἀλλήλους τούς οἰκείους ὁρισμούς. Ὧν γάρ οὐχ εἷς ὁρισμός, οὐχ εἷς λόγος· ὧν δέ ( οὐχ εἷς ὁ λόγος, διάφορος ὁ τοῦ εἶναι τρόπος· ὧν δέ διάφορος ὁ τοῦ εἶναι τρόπος ἐστίν, τούτων ἡ διά πάντων ταυτότης οὐκ ἔστιν. Οὐκοῦν οὐκ ἔστι ταυτόν φύσις καί ὑπόστασις· ὅτι μή κυρίως εἷς τούτων ἐστίν ὁ τοῦ εἶναι τρόπος καί λόγος καί ὁρισμός. Καταχρηστικῶς οὖν, καί πρός τι τυχόν, ἀλλ᾿ οὐ κυρίως λεχθήσεται ὑπόστασις. ΕΠΙΣΤΟΛΗ Ι ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ.\n\nΙστ΄. Τοῦ αὐτοῦ, πρός τόν αὐτόν.\n\n( Πολλαῖς με λύπης καταικιζόμενον μάστιξιν ἐπί τοῖς συμβᾶσιν ἐκ συκοφαντίας τῶν μή φοβουμένων τόν κύριον, τῷ γενναίῳ τῶν ἀρετῶν φύλακι κυρίῳ Γεωργίῳ, φθάσαν παρεμυθήσατο τό γράμμα σου τό ἱερόν, ὅσιε Πάτερ· τοῦτο μέν, τῆς ποθουμένης σου πᾶσιν ὑγείας εὐαγγέλια φέρον· τοῦτο δέ, τῆς εἰς Κύριον Ἰησοῦν Χριστόν τόν ἀληθινόν ἡμῶν Θεόν ὀρθῆς ὁμολογίας μηνύον τό βάσιμον. Ὅπερ παθημάτων δοκιμασίᾳ βεβαιωθέν, πρός ἀτρεψίαν σοι μετεποιήθη, παρ᾿ οὐδέν θεμένῳ τῆς παρούσης ζωῆς τήν δυσημερίαν, ἧς πάλαι τήν εὐημερίαν ἔχων εὐκαταφρόνητον, πρός μόνα τά ἐλπιζόμενα τῆς ψυχῆς ὅλον τόν πόθον μεθώρμισας·","english":"SCHOLIA\n\n1. In the definition, he says, the commonality of things that are the same in essence is contemplated.\n2. He says that the properties that characterize the composite hypostasis are common to its parts.\n3. A precise definition of hypostasis.\n4. A definition, that is, an outline of what is enhypostatic.\n5. A generic definition of difference.\n6. A generic definition of identity.\n7. Quantity is called a genus, of which number is declarative.\n8. He spoke properly, because their proper definitions do not change into one another. For things whose definition is not one have not one account; and things whose account is not one have a different mode of being; and things whose mode of being is different do not have identity in all respects. Therefore nature and hypostasis are not the same, because the mode and account and definition of being of these is not properly one. So it will be spoken of as hypostasis loosely, and perhaps in relation to something, but not properly.\n\nLETTER 16. To the Same.\n\n16. Of the same author, to the same.\n\n(Though I was being savaged by many lashes of grief over the things that happened through the slander of those who do not fear the Lord, your sacred letter, holy Father, arrived beforehand and consoled me—I who am kept safe by the noble guardian of the virtues, the lord George. It did this both by bringing good tidings of your health, which is longed for by all, and by making known the firmness of your right confession of faith in the Lord Jesus Christ, our true God. This confession, confirmed by the testing of sufferings, has been transformed for you into steadfastness, since you counted the adversity of the present life as nothing; its prosperity, which you once had, you held to be easily despised, and you transferred the whole desire of your soul to the things hoped for alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"ὅντινα πίστις καί ἀγαθή πέφυκε χαρακτηρίζειν συνείδησις· ἡ μέν τόν εὐσεβῆ φυλάττουσα λόγον, μηδενί τρόπῳ ψεύδους δόξης χραινόμενον· ἡ δέ, τόν θεάρεστον δημιουργοῦσα βίον, τῇ τηρήσει τῶν ἐντολῶν κατορθούμενον. Ἀμφοτέρων γάρ, λόγου τέ φημι καί βίου χρεία, τῷ προτιμᾷν ἐσπουδακότι πάντων τήν τῆς σοφίας συμβίωσιν· ἵνα καί τό μυστήριον τῆς ὑπέρ ἡμῶν διά σαρκός τοῦ Θεοῦ τῶν ὅλων ἀτρέπτου κενώσεως, εὐσεβῶς καταγγέλλωμεν· ὁμολογοῦντες τόν Χριστόν κατ᾿ ἀλήθειαν Θεόν ὁμοῦ τε καί ἄνθρωπον· τό μέν ἀναιτίως ὄντα δι᾿ ἑαυτόν,\n\nτό δέ δι᾿ ἡμᾶς γενόμενον ὕστερον. Οὔθ᾿ ὅπερ ἦν, δι᾿ ὅπερ γέγονεν ἀποθέμενον· ἄτρεπτος γάρ. Οὔθ᾿ ὅπερ γέγονε δι᾿ ὅπερ ἦν ἀπαρνούμενον· φιλάνθρωπος γάρ. Αὐτῷ γάρ μόνῳ κυρίως ὄντι περιουσίᾳ ( δυνάμεως γενέσθαι δυνατόν ἦν δίχα τροπῆς ἀσυγχύτως ὅπερ οὐκ ἦν, καί ἄμφω μεῖναι κυρίως ὅπερ ἦν τε καί γέγονε· τό κατ᾿ ἄκρον τῆς οἰκείας ὑποστατικῆς μονάδος ἑνικῷ μή δεχομένη διαίρεσιν, διά τήν φυσικῶς σωζομένην ἐν αὐτῷ μετά τήν ἕνωσιν τῶν ἐξ ὧν συνετέθη διαφοράν· εἴπερ σαρκί νοερῶς ἐψυχωμένῃ καθ᾿ ὑπόστασιν ἑνωθείς, τοῖς μέν θαύμασιν ὅπερ ἦν ἀτρέπτως μένων ἐδείκνυτο· τοῖς δέ παθήμασιν ὅπερ γέγονεν ἀναλλοιώτως σώζων ἐφαίνετο· καί δι᾿ ἀμφοτέρων, θαυμάτων τε λέγω καί παθημάτων, τήν τε τῆς ἁμαρτίας ἀναίρεσιν, καί τήν τῆς θεώσεως ἡμῖν ἐδωρήσατο χάριν. Καί τιμήσωμεν ἀναστροφῇ βίου κατηγλαϊσμένου ταῖς ἐντολαῖς τήν κλῆσιν τῆς χάριτος, ὑπ᾿ οὐδεμιᾶς ἡδονῆς, ἤ τῆς οἱασοῦν ὀδύνης καθ᾿ ὁτιοῦν δονούμενοι·","english":"Faith and a good conscience are naturally able to characterize this: the one preserving the pious doctrine, stained in no way by false opinion; the other producing a life pleasing to God, set right by the keeping of the commandments. For both are needed—I mean doctrine and life—by one who has earnestly preferred the fellowship of wisdom above all things, so that we may also piously proclaim the mystery of the unchangeable emptying of the God of all for our sake through the flesh, confessing Christ to be truly God and at the same time man: on the one hand being without cause, for his own sake; on the other, becoming later for our sake. He did not set aside what he was because of what he became—for he is unchangeable. Nor did he deny what he became because of what he was—for he is a lover of humanity. For to him alone, who properly exists, was it possible by abundance of power to become, without change and without confusion, what he was not, and for both to remain properly what he was and what he became: the singleness at the summit of his own hypostatic unity not admitting division, because of the difference of the things from which he was composed being naturally preserved in him after the union—since, having been united hypostatically to a flesh endowed with a rational soul, by his miracles he was shown to remain unchangeably what he was; and by his sufferings he appeared to preserve without alteration what he had become; and through both—I mean miracles and sufferings—he granted us both the removal of sin and the grace of deification. And let us honor the calling of grace by a manner of life adorned with the commandments, shaken by no pleasure, nor by any kind of pain whatsoever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"καί δείξωμεν δι᾿ ὧν ποιοῦμεν ἤ πάσχομεν, ὅτι μόνου Θεοῦ τοῦ δόντος ἑαυτόν ὑπέρ ἡμῶν λύτρον τε καί ἀντάλλαγμα περιεχόμεθα, πᾶσαν αὐτῷ πιστεύσαντες ἠμῶν τήν ζωήν, τήν παροῦσάν τε καί τήν μέλλουσαν· ὡς ἐξ αὐτοῦ τῷ τῆς παραγωγῆς ὄντες λόγῳ, καί δι᾿ αὐτοῦ τῷ τῆς ἀγωγῆς ὑπάρχοντες τρόπῳ· καί εἰς αὐτόν τῷ κατά τήν χάριν μυστηρίῳ τῆς ἐλπιζομένης θεώσεως λήξοντες· καί τό ἀεί εὖ εἶναι, διά τοῦ νῦν φεῦ εἶναι δοκοῦντος, ἀπολάβωμεν, δείξαντες ἡμῶν, δι᾿ ὧν πάσχομεν, τήν περί Θεόν κεκρυμμένην διάθεσιν, μηδενί τρόπῳ τῶν συμπιπτόντων ἡμῖν ἀλγεινῶν ἀλλοιουμένην.\n\nΜή τοίνυν ἐκκακήσωμεν ἐν τοῖς θλίψεσι, τίμιε Πάτερ, εἰδότες ὡς ἡ θλῖψις ὑπομονήν κατεργάζεται, ἡ δέ ὑπομονή δοκιμήν, ἡ δέ δοκιμή ἐλπίδα, ἡ δέ ἐλπίς οὐ καταισχύνει, βεβαίαν ἔχουσα τήν ὑπέρ ὧν πάσχομεν αἰωνίων ἀπόλαυσιν ἀγαθῶν· ἀλλά γενναίως ἐνέγκωμεν τά συμβαίνοντα, πρός τόν ἀρχηγόν ἀφορῶντες τῆς σωτηρίας ἡμῶν Ἰησοῦν· ὅς Θεός ὤν ἀληθινός, τόν ὑπέρ ἡμῶν θέλων κατεδέξατο θάνατον· ἵνα πάσχοντες χαίρωμεν, σύμφυτοι ( αὐτῷ γενόμενοι διά θανάτου πρός ἀνάστασιν ζυμούμενοι ζωῆς ἀκαταλύτου. Ἐπειδή θείου νόμου καθέστηκε βούλησις, καλοποιοῦντας ἡμᾶς πάσχειν ἀδίκως, ὡς Χριστοῦ μαθητάς εἰς τήν τῆς ἁμαρτίας κατάκρισιν· ἥν δι᾿ ἀπάτης ὁ νοητός ὄφις παραβῆναι τήν θείαν ἐντολήν, καί τῶν αἰωνίων προτιμῆσαι τά πρόσκαιρα παραπείσας τόν ἄνθρωπον, ἐπεισήγαγεν· ὅν πατεῖν ἐξουσίαν ἐλάβομεν, τήν φυλάττουσαν χάριν φυλάττοντες τῇ τηρήσει τῶν ἐντολῶν φρουρουμένην·","english":"And let us show by what we do or suffer that we are held fast by God alone, who gave himself as a ransom and an exchange for us, having entrusted to him our whole life, both the present and the life to come; as being from him by the principle of our creation, and through him by the manner of our guidance, and into him by the mystery according to grace of the hoped-for deification, we shall attain our end; and let us receive back the ever being well, through what now seems to be woe, showing by what we suffer our disposition toward God that is hidden, in no way altered by any of the painful things that befall us.\n\nLet us not, then, grow faint in afflictions, honored Father, knowing that affliction produces endurance, and endurance produces proof, and proof produces hope, and hope does not put to shame, having as firm the eternal enjoyment of the good things for which we suffer; but let us bear what happens nobly, looking to Jesus the author of our salvation; who, being true God, willingly accepted death for us; so that suffering we may rejoice, having become united with him, being leavened through death unto resurrection of indissoluble life. Since it is the will of the divine law that we, doing good, suffer unjustly, as disciples of Christ, unto the condemnation of sin; which the noetic serpent, by deceit, brought in, having persuaded man to transgress the divine commandment and to prefer the temporary to the eternal; whom we have received authority to trample underfoot, keeping the guarding grace guarded by the keeping of the commandments;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"ἥτις μόνῃ κακοπαθείᾳ σαρκός ἑκουσίῳ τε καί ἀκουσίῳ, συλλογισμῷ σώφρονι κατορθοῦται τοῖς ἀγαπῶσι τόν Κύριον. Ὧ πᾶσαν προσηλώσας σου τήν ἐπιθυμίαν, οὐκ αἰσθάνῃ τῶν θλιβερῶν, ὅσιε Πάτερ· νικῶσαν ἔχων τήν παροῦσαν θλίψιν, τήν χαράν τῶν ἐλπιζομένων· ὧν τύχοιμεν ἅπαντες, Χριστοῦ τοῦ μεγάλου Θεοῦ καί Σωτῆρος ἡμῶν ταῦτα, καθώς οἶδεν, ἡμῖν ὡς ἕκαστος ἄξιός ἐστι διανέμοντος· τῇ πρεσβείᾳ τῆς ἀχράντου καί παναγίας αὐτοῦ Μητρός ἀειπαρθένου, καί πάντων τῶν ἁγίων. Ἀμήν.\n\nΕΠΙΣΤΟΛΗ ΙΖ’.... ΠΡΟΣ ΙΟΥΛΙΑΝΟΝ ΣΧΟΛΑΣΤΙΚΟΝ ΑΛΕΞΑΝΔΡΕΑ... Ιζ΄. Τοῦ αὐτοῦ πρός Ἰουλιανόν Σχολαστικόν Ἀλεξανδρέα, περί τοῦ κατά τήν σάρκωσιν τοῦ Κυρίου ἐκκλησιαστικοῦ δόγματος. ( Χαρᾶς μεγάλης καί εὐφροσύνης πνευματικῆς ἐνέπλησέ με τόν ταπεινόν καί ἁμαρτωλόν, καί σύν ἐμοί πᾶσαν ὡς εἰπεῖν τήν ἁγίαν τοῦ Θεοῦ καθολικήν ἐκκλησίαν, τό τίμιον τοῦ θεοφυλάκτου μου δεσπότου γράμμα, κομίσαν ἡμῖν εὐαγγέλια τῆς στεῤῥᾶς καί ἀμεταθέτου γνώμης, αὐτοῦ τε καί τοῦ σύν αὐτῷ δεσπότου μου κυρίου Χριστοπέμπτου τοῦ σοφωτάτου Σχολαστικοῦ, περί τήν ὀρθήν καί εὐσεβῆ καί σωτήριον ὁμολογία τῆς κατά Χριστόν τόν ἀληθινόν ἡμῶν Θεόν","english":"which is achieved for those who love the Lord by bodily hardship alone, both voluntary and involuntary, through prudent reasoning. Having nailed all your desire to him, you do not perceive grievous things, holy Father, since you have the present affliction conquered by the joy of the things hoped for; may we all attain these things, Christ our great God and Savior distributing them to us as he knows, as each one is worthy, through the intercession of his immaculate and all-holy Mother, ever-virgin, and of all the saints. Amen.\n\nLETTER 17.... TO JULIAN THE SCHOLASTICUS OF ALEXANDRIA... 17. Of the same, to Julian the Scholasticus of Alexandria, concerning the ecclesiastical doctrine of the incarnation of the Lord. (With great joy and spiritual gladness he filled me, the humble and sinful one, and, as it were, with me the whole holy catholic Church of God — the precious letter of my God-protected master, bringing us good tidings of the firm and unchangeable resolve, both of him and of my master with him, lord Christopemptus the most wise Scholasticus, concerning the right and pious and saving confession of our true God in Christ","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"πίστεως· τόν διά τοῦτο γενόμενον ἄνθρωπον, ἵνα τήν φύσιν τῶν ἀνθρώπων πρός ἑαυτόν συναγάγῃ, καί στήσῃ τοῦ φέρεσθαι κακῶς πρός ἑαυτήν, μᾶλλον δέ καθ᾿ ἑαυτῆς στασιάζουσάν τε καί μεμερισμένην, καί μηδεμίαν ἔχουσαν στάσιν, διά τήν περί ἕκαστον τῆς γνώμης ἀστάθμητον κίνησιν. Διό πάντες εὐχαριστοῦντες ἐφ᾿ ὑμῖν τῷ Θεῷ, τιμιώτατοι, δεήσεις ἀπαύστως ποιούμεθα, κἄν ἁμαρτωλοί τυγχάνωμεν, συντηρῆσαι ὑμᾶς ἀκλονήτως τε καί ἀσείστως εἰς τόν ἅπαντα χρόνον τήν σωτήριον τῆς πίστεως ὁμολογίαν· πιστεύοντας ὅτιπερ ὁ τοῦ Θεοῦ καί Πατρός Υἱός καί Λόγος ἐξ ἀνθρώπων, ὑπέρ ἀνθρώπων, κατά ἀνθρώπους χωρίς ἁμαρτίας ἀληθῶς γενόμενος ἄνθρωπος, οὐκ ἐτράπη τοῦ Θεός εἶναι καί γενόμενος ἄνθρωπος· οὔτε μήν τοῦ ἄνθρωπος ἀληθῶς εἶναι μεμείωται, μεμενηκώς ὅπερ ἦν, καί ἔστι, καί ἀεί ἔσται κατά φύσιν Θεός· ἀλλά ( Θεός ὑπάρχων κατ᾿ οὐσίαν καί φύσιν δι᾿ ἑαυτόν, ἀτρέπτως κατ᾿ οἰκονομίαν δι᾿ ἡμᾶς ἀληθῶς γέγονεν ἄνθρωπος, κατά πρόσληψιν δηλονότι σαρκός, νοεράν τε καί λογικήν ἐχούσης ψυχήν. Διό καί Θεός φύσει καί ἀληθῶς ὁ αὐτός ὡς τοῦτο κἀκεῖνο κατ᾿ ἀλήθειαν ἀνελλιπῶς ὁ αὐτός ὑπάρχων· ἅτε δή τινος τῶν ἐπί τῷ μυστηρίῳ τῆς αὐτοῦ σαρκώσεως, ἤγουν τελείας ἐνανθρωπήσεως πρός ἕνωσιν τήν καθ᾿ ὑπόστασιν συνενηνεγμένων φύσεων, μηδαμῶς ἑαυτήν ἠρνημένης διά τήν ἕνωσιν, ἀλλά φυλαττούσης τόν ἑαυτῆς οὐσιώδη λόγον τε καί ὅρον, ἤτοι τήν φυσικήν ἰδιότητα πρός τήν ἑτέραν ἀσύγχυτον καί ἀμετάβλητον μετά τήν ἕνωσιν. Οὔτε γάρ ἀναιρεῖ τήν διαφοράν τῶν εἰς μίαν ὑπόστασιν συνενηνεγμένων ἡ ἕνωσις·","english":"of faith: the one who for this reason became man, in order to gather the nature of men to himself, and to halt it from being carried away badly toward itself—or rather, from being in revolt and divided against itself, and having no stability, because of the unstable motion of the will in each person. Therefore, all of us, giving thanks to God on your behalf, most honored ones, make supplications unceasingly, even if we are sinners, that he may preserve you unshaken and unmoved for all time in the saving confession of the faith; believing that the Son and Word of God and the Father, having truly become man from men, for men, among men, without sin, was not turned from being God even when he became man; nor indeed has he been diminished from being truly man, having remained what he was, and is, and will always be by nature God; but (being God in essence and nature through himself, immutably by economy for our sake he has truly become man, by the assumption, clearly, of flesh having a rational and intelligent soul. Therefore he is also God by nature and truly the same, as being the same without deficiency in truth in both this and that; since indeed some of the things pertaining to the mystery of his incarnation, that is, of his perfect becoming man, namely the natures brought together for union according to hypostasis, has in no way denied itself because of the union, but keeps its own essential principle and definition, that is, its natural property, unconfused and unchanged in relation to the other after the union. For the union does not destroy the difference of the things brought together into one hypostasis;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"ἀλλά τήν εἰς ἀναμέρος αὐτῶν παντελῶς ἐξωθεῖται διαίρεσιν.\n\nΣωζομένων οὖν ἀμειώτως ἐν Χριστῷ κατά φύσιν τῶν ἐξ ὧν ὁ Χριστός καί μετά τήν ἕνωσιν· πῶς οὐκ ἔστι δίκαιον ὁμολογεῖσθαι τά ἐξ ὧν ὁ Χριστός καί μετά τήν ἕνωσιν, κατά τινας μή συνορῶντας ὡς ἐπισφαλές ἐστι καί ἐπικίνδυνον, καί εἰς ψυχήν πᾶσαν ἔχον ζημίαν, τό πρός τά δῆλα μάχεσθαι, καί τήν οὖσαν ἀρνεῖσθαι προδήλως ἀλήθειαν· καί μόνων ἐκείνων ἴδιον εἶναι τῶν ἀνάστασιν καί κρίσιν τό παράπαν μή προσδοκώντων. ἐπεί τίνι καταφανής οὐκ ἔστι καί ἐπίδηλος ὁ τῆς ἀληθείας λόγος, ὡς ἁπλοῦς καί ἀπέριττος, καί μηδέν ἔχων γριφῶδες τό σύνολον; Εἰ γάρ Θεός καί ἄνθρωπός ἐστιν ὁ Χριστός πράγματι καί ἀληθείᾳ μετά τήν ἕνωσιν, καί οὐχί μόνον κλήσει καί προσηγορίᾳ Θεός λέγοιτο εἶναι καί ἄνθρωπος· δῆλον ἐστιν ὡς ὁ λέγων τε καί φρονῶν τόν Χριστόν Θεόν τε ὁμοῦ καί ἄνθρωπον μετά τήν ἕνωσιν, ἀληθῶς εἶναι συνομολόγησε τοῖς ὀνόμασι τάς φύσεις ὧν εἰσί τά ὀνόματα· εἴπερ μή ψιλάς ἐπί Χριστοῦ τάς προσηγορίας κεῖσθαι φρονεῖ, καί παντελῶς πραγμάτων ἐρήμους. Τί μέν οὖν ἁγία τοῦ Θεοῦ καθολική Ἐκκλησία τῶν ἀτόπων πέπραχεν, εἰ τά ἐξ ὧν ὁ Χριστός ἐν Χριστῷ καθ᾿ ἕνωσιν ἀδιάσπαστον σώζεσθαι λέγοι κατά φύσιν ἀσυγχύτως τε καί ἀδιαιρέτως καί μετά τήν ἕνωσιν; ( Τί δέ τῆς τῶν ἁγίων Πατέρων διδασκαλίας ἀλλότριον πεφρόνηκεν, εἰ μήτε τήν θείαν τοῦ Λόγου φύσιν εἰς τήν τῆς σαρκός τετράφθαι φύσιν· μήτε τήν αὐτῆς τῆς σαρκός φύσιν εἰς τήν τοῦ Λόγου φύσιν μεταπεφοιτηκέναι δοξάζει διά τήν ἕνωσιν, φρονεῖν τε καί λέγειν διδάσκει τούς πιστούς μετά τήν ἕνωσιν;","english":"but is entirely driven out from their division into parts.\n\nSince, then, the things from which Christ is are preserved without diminution in Christ according to nature even after the union, how is it not just to confess that the things from which Christ is are also after the union, according to some who do not see that it is precarious and dangerous, and involves loss for every soul, to fight against things that are evident and plainly to deny the truth that is, and that this is the peculiar property of those alone who do not expect resurrection and judgment at all? For to whom is the word of truth not manifest and evident, as being simple and unadorned and having nothing riddling at all? For if Christ is God and man in reality and truth after the union, and is not called God and man only by name and appellation, it is clear that the one who says and thinks that Christ is both God and man after the union has truly, by the names, confessed the natures of which they are the names—if indeed he does not think that the appellations are placed on Christ as mere words and wholly devoid of realities. What, then, has the holy catholic Church of God done that is out of place, if it says that the things from which Christ is are preserved in Christ according to nature, without confusion and without division, even after the union? And what has it thought alien to the teaching of the holy Fathers, if it neither holds that the divine nature of the Word has been turned into the nature of the flesh, nor that the nature of the flesh itself has passed over into the nature of the Word because of the union, and teaches the faithful to think and say this after the union?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"Τί δέ μᾶλλον οὐ βεβαιοῖ τῆς πατρικῆς παραδόσεως οὕτω φρονεῖν ἐκδιδάσκουσα, καί ἕνα Κύριον ὁμολογοῦσα καί ἕνα Χριστόν, καί ἕνα Υἱόν τόν αὐτόν, καί μίαν αὐτοῦ τοῦ σαρκωθέντος Θεοῦ Λόγου φύσιν σεσαρκωμένην, σαρκί ψυχήν ἐχούσῃ τήν λογικήν τε καί νοεράν, κατά τήν ἑρμηνείαν τοῦ ἁγίου καί μακαρίου Πατρός ἡμῶν Κυρίλλου τήν φωνήν ἐκλαμβάνουσα· διά τοῦ σεσαρκωμένην λέγειν, τῆς καθ᾿ ἡμᾶς οὐσίας εἰσκομίζεσθαι νοοῦσα τήν δήλωσιν, καί μή ἀρνουμένη τῆς σαρκός τοῦ Λόγου τήν φύσιν διά τήν ἕνωσιν; τά γάρ σωζόμενα κατά φύσιν ἀσυγχύτως τε καί ἀτρέπτως καί ἀδιαιρέτως καθ᾿ ἕνωσιν ἀδιάσπαστον ἐν Χριστῷ καί μετά τήν ἕνωσιν χωρίς τῆς οἱασοῦν μειώσεως, πάντως καί ὁμολογεῖσθαι πρεπωδέστατόν ἐστι καί δικαιότατον μετά τήν\n\nἕνωσιν. Ἀληθοῦς γάρ πίστεως καθέστηκεν ἴδιον, ὁμολογεῖν ὅπερ φρονεῖν ἐδιδάχθημεν. Εἰ τοίνυν σώζεται κατά φύσιν τά ἐξ ὧν ὁ Χριστός μετά τήν ἕνωσιν, καί φρονεῖν αὐτά πάντως εἶναι δίκαιον ἐστιν ἐν Χριστῷ μετά τήν ἕνωσιν. Εἰ δέ φρονεῖν σώζεσθαι τά ἐξ ὧν ὁ Χριστός δίκαιόν ἐστι μετά τήν ἕνωσιν, καί ὁμολογεῖν αὐτά πολλῷ μᾶλλον ἄν εἴη δικαιότατον τε ὁμοῦ καί πρεπωδέστατον, καί πᾶσι τοῖς σωτηρίας φροντίζουσι σπουδαιότατον· εἴπερ ἔνδειξις πίστεως καθέστηκεν ἀληθοῦς, ἡ κατ᾿ αὐτήν ἀνελλιπής ὁμολογία. Καί ταῦτα μέν περί τούτων. Οὕτε γάρ πλείονα λέγειν ἀνάγκη, πρός ὑμᾶς γε ποιούμενον τόν λόγον, καί τούς μηδέν διά τῆς χάριτος τῶν εἰς τήν ὀρθήν τοῦ Χριστοῦ πίστιν ὁρώντων ἀγνοοῦντας.","english":"But what more firmly establishes the teaching of the paternal tradition to think thus, teaching us and confessing one Lord and one Christ, and the same one Son, and one nature of his, the incarnate God the Word, having become flesh—flesh having a soul that is rational and intellectual—taking the phrase according to the interpretation of our holy and blessed Father Cyril? By saying \"having become flesh,\" it understands the meaning of our own essence to be introduced, and does it not deny the nature of the flesh of the Word because of the union? For the things that are preserved by nature without confusion and without change and without division according to an inseparable union in Christ even after the union, without any diminution whatsoever, it is altogether most fitting and most just to confess also after the union. For it is the property of true faith to confess what we have been taught to think. If, then, the things from which Christ is are preserved by nature after the union, it is altogether just to think that they are in Christ after the union. And if it is just to think that the things from which Christ is are preserved after the union, then to confess them would be far more both most just and most fitting, and most earnestly to be pursued by all who care for salvation—since the unimpaired confession according to it is a demonstration of true faith. And these things concerning these matters. For there is no need to say more, since the discourse is being made to you, and to those who, through the grace of those who see into the right faith of Christ, are ignorant of nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Περί δέ ὧν γεγράφατέ μοι, τιμιώτατοι, ἀνήγαγον τῷ εὐλογημένῳ δούλῳ τοῦ Θεοῦ, τῷ πανεύφημῳ ἐπάρχῳ καί τάς τιμίας ἡμῶν συλλαβάς· καί ὑπέσχετο προθύμως ( πᾶσαν ὑμῶν πληρῶσαι κέλευσιν. Καί οὐ παύομαι ὑπομιμνήσκων αὐτόν, ἕως ἄν πάντως εἰς πέρας ἀγάγοι τήν ὑμετέραν κέλευσιν. Ὁ Κύριος δέ καί Θεός τῶν ὅλων καί Σωτήρ Ἰησοῦς Χριστός, ὁ τόν ὑπέρ ἡμῶν ἑκουσίως καταδεξάμενος θάνατον, καί τῷ οἰκείῳ αἵματι λυτρωσάμενος ἡμᾶς τῆς ἐξουσίας τοῦ σκότους, καί δούς ἡμῖν τήν ἐντολήν καινήν ἐν τῷ τοσοῦτον ἡμᾶς ἀλήλους ἀγαπᾷν, ὅσον καί ἠγαπήμεθα· αὐτός κρατήσαι τῆς χειρός ὑμῶν τῆς δεξιᾶς, καί ὁδηγήσαι ὑμᾶς εἰς πᾶν ἔργον ἀγαθόν, καί κατευθήναι ὑμῶν τά κατ’ αὐτόν διαβήματα· φέρων ὑμᾶς ἐν πληρώματι καρπῶν δικαιοσύνης εἰς τόν θαυμαστόν τόπον τῆς σκηνῆς αὐτοῦ, ἔνθα πάντων εὐφραινομένων ἡ κατοικία.\n\nΕΠΙΣΤΟΛΗ ΙΗ’.... ΠΡΟΣ ΑΣΚΗΤΡΙΑΣ ΑΠΟΣΤΑΣΑΣ ΤΗΣ ΚΑΘΟΛΙΚΗΣ ΕΚΚΛΗΣΙΑΣ...\n\nΙΗ´Τοῦ αὐτοῦ, ἐκ προσώπου Γεωργίου τοῦ πανευφήμου ἐπάρχου Ἀφρικῆς, πρός ἀσκητρίας ἀποστάσας τῆς καθολικῆς Ἐκκλησίας ἐν Ἀλεξανδρείᾳ. ( Ἐγώ μέν ᾤμην ὑμᾶς ὡς ἀληθῶς ἐστηρίχθαι καλῶς, καί ἀμεταθέτους ἔχειν τάς τῆς ψυχῆς βάσεις ἀπό τῆς κατά τήν ἀμώμητον καί ἄπταιστον πίστιν τοῦ Χριστοῦ ὀρθῆς καί εὐσεβοῦς ὁμολογίας τε καί ἐλπίδος, τήν καλέσασαν ὑμᾶς τοῦ Θεοῦ χάριν αἰδουμένας, καί τῷ ζῶντι καί ἀρτίῳ καί ἀμωμήτῳ σώματι τῆς ἁγίας καθολικῆς καί ἀποστολικῆς Ἐκκλησίας ἑνώσασαν· καί ἤδη καταῤῥυείσας φθινάδι νόσῳ πλάνης τε καί ἀγνοίας ῥώσασαν, καί μέλος εὔχρηστον τοῦ κοινοῦ τῆς Ἐκκλησίας σώματος ποιησαμένην·","english":"Concerning the matters about which you have written to me, most honored ones, I have brought your honored words before the blessed servant of God, the most renowned prefect, and he has promised eagerly to fulfill your every request. And I do not cease reminding him until he brings your request fully to completion. May the Lord and God of all and Savior Jesus Christ, who willingly accepted death for our sake and by his own blood redeemed us from the power of darkness, and gave us the new commandment to love one another as much as we ourselves have been loved—may he take hold of your right hand and guide you into every good work, and direct your steps according to him, bearing you in the fullness of the fruits of righteousness into the wonderful place of his tabernacle, where is the dwelling of all who rejoice.\n\nLETTER 18.... TO WOMEN ASCETICS WHO HAVE DEPARTED FROM THE CATHOLIC CHURCH...\n\n18. By the same author, in the person of George the most renowned prefect of Africa, to women ascetics who have departed from the catholic Church in Alexandria. I for my part thought that you had truly been well established and had the foundations of your soul unmoved, from the right and pious confession and hope according to the blameless and faultless faith of Christ, revering the grace of God that called you and united you to the living and fresh and blameless body of the holy catholic and apostolic Church; and that it had already healed you who were wasting away with the decaying disease of error and ignorance, and had made you a useful member of the common body of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"καθ᾿ ἥν ὁ εὐσεβής, καί ὀρθός καί ἀληθής καί σωτήριος τῆς ἀποστολικῆς πίστεως ἀκμάζων κηρύττεται λόγος, πᾶσαν ἐντός ἑαυτοῦ ποιούμενος τήν ὑπ᾿ οὐρανόν· καί τό λεῖπον ἀεί τῷ ἤδη συνειλημμένῳ προσάγων καί προστιθέμενος· καί μίαν ἀπάντων τῶν ἀπό περάτων τῆς γῆς ἕως τῶν περάτων αὐτῆς, καί ψυχήν καί γλῶσσαν εἶναι δεικνύς τῷ πνεύματι κατά τήν ὁμόνοιαν καί ὁμοφωνίαν τῆς πίστεως· ἥν ἀῤῥήτως ἐξ ἀνθρώπων, ὑπέρ ἀνθρώπων, κατ᾿ ἀνθρώπους ἀληθῶς προσλήψει σαρκός ψυχήν ἐχούσης λογικήν τε καί νοεράν, καί οὐ τροπῇ θεότητος ἄνθρωπος γενόμενος, δηλονότι χωρίς ἁμαρτίας, ὁ τῶν ἀνθρώπων δημιουργός τοῦ Θεοῦ Λόγος, ἡμᾶς τούς ἀνθρώπους ἐδίδαξεν ὁμολογεῖν καί ἀσπάζεσθαι, μηδεμίαν αὐτοῦ καθάπαξ ἀρνουμένους φύσιν μετά τήν ἕνωσιν, ἤγουν μετά τήν ἐνανθρώπησιν· ( μήτε τήν θείαν, καθ᾿ ἥν Θεός ἀεί τε δι᾿ ἑαυτόν καί τῷ Πατρί ὁμοούσιος ἔστι τε καί διαμένει· μήτε τήν ἀνθρωπίνην, καθ᾿ ἥν ὁ αὐτός ἄνθρωπος ἀληθῶς δι᾿ ἡμᾶς γέγονεν, ὡς φιλάνθρωπος, καί ἡμῖν ἐστιν ὁμοούσιος. Οὔτε γάρ ἐτράπη τοῦ ὅπερ ἦν καί ἔστιν, καί εἰς ἀεί ἔσται κατά φύσιν Θεός· οὔτε μήν τοῦ ὅπερ γέγονεν ἄνθρωπος καθ᾿ ἕνωσιν ἀδιάσπαστον σαρκός ἐψυχωμένης τήν φύσιν μετέβαλεν, εἷς ὤν καί ὁ αὐτός Θεός τε καί ἄνθρωπος· οὐ κλήσει μόνον καί προσηγορίᾳ Θεός ὑπάρχων καί ἄνθρωπος, ἀλλά πράγματι καί","english":"according to which the devout, correct, true, and saving word of the apostolic faith is proclaimed as flourishing, making all that is under heaven its own, and always bringing and adding what is lacking to what has already been grasped, and showing that all from the ends of the earth to its ends are one, both soul and tongue, in the Spirit, according to the concord and harmony of the faith; which word the Creator of men, the Word of God, taught us men to confess and embrace, ineffably from men, on behalf of men, truly among men, by the assumption of flesh having a rational and intellectual soul, and not becoming man by a change of divinity, evidently without sin, denying absolutely no nature of his after the union, that is, after the incarnation; neither the divine nature, according to which he is always God both through himself and consubstantial with the Father, and remains so; nor the human nature, according to which the same truly became man for our sake, as a lover of mankind, and is consubstantial with us. For neither was he changed from what he was and is and will always be by nature, God; nor did he change the nature of what he became, man, according to the indissoluble union of an ensouled flesh, being one and the same God and man; being God and man not only by name and appellation, but in reality and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"ἀληθείᾳ Θεός καί ἄνθρωπος καί ὑπάρχων κυρίως, καί ἀληθῶς ὀνομαζόμενος. Τό ἐκ τῆς ἑνώσεως ἕν τε καί μοναδικόν καθ᾿ ὑπόστασιν, ἀλλ᾿ οὐ κατά φύσει ἔχων, ὡς οἱ Πατέρες διδάσκουσι, φάσκοντες, \"Εἰ γάρ καί τό συναμφότερον ἕν, ἀλλ᾿ οὐ τῇ φύσει τῇ συνόδῳ·\" καθ᾿ ἥν οἰκονομικῶς δι᾿ ἡμᾶς ὡς ἀγαθός, σύνθετος γενέσθαι καταδεξάμενος, τό κατά φύσιν ἁπλοῦν, καθ᾿ ἥν ὁμοφυής ἐστι τῷ Πατρί καί ὁμοούσιος διαμένει, φυλάττων ἀλώβητον καί μετά τήν σάρκωσιν. Οὐ γάρ ταυτόν θεότης καί ἀνθρωπότης. Κἄν γάρ γέγονεν ἄνθρωπος ὁ τοῦ Θεοῦ Λόγος, ἀλλά κατά πρόσληψιν σαρκός νοερῶς καθ᾿ ὑπόστασιν ἀδιασπάστως ἑνωθείσης αὐτῷ γέγονεν ἄνθρωπος. Διό καί Θεός ἐστιν ὁ αὐτός κυρίως καί ἄνθρωπος, ὡς ἐκεῖνο ὤν καί τοῦτο γενόμενος· καί τοῦτο κἀκεῖνο ὑπάρχων ἀνελλιπῶς· μήτε τῷ ἄκρως μοναδικῷ τῆς ὑποστάσεως συγχεόμενος, καθ᾿ ἥν ὁ τῆς διαφορᾶς παντελῶς ἄπεστι λόγος· μήτε τῷ ἀκραιφνεῖ τῆς ἑτερότητος τῶν ἐξ ὧν συνέστηκε φύσεων διαιρούμενος· καθ᾿ ἥν ὁ τῆς διαφορᾶς διά τήν ἕνωσιν οὐδαμῶς ἀνῄρηται λόγος. Τῆς οὖν διαφορᾶς τῶν ἐξ ὧν ἐστι φύσεων ὁ Χριστός ἀσυγχύτως σωζομένης καί μετά τήν ἕνωσιν, οὐκ ἔστιν, ὡς οἶμαι, παντελῶς ὁ δεῖξαι δυνάμενος λόγος, δίκαιον εἶναι τό ποσόν τῶν φυσικῶς διαφερόντων καί ἐν Χριστῷ σωζομένων καθ᾿ ἕνωσιν ( ἀδιάσπαστον μή ὁμολογεῖσθαι· διότι πᾶσα δαφορά ποσόν ἑαυτῇ συνεισάγει πάντως τινῶν, ἀλλήλων κατά τι διαφερόντων. Οὐ γάρ ποσοῦ χωρίς πώποτέ τις, κἄν εὐμήχανος ᾖ καί ποριμώτατος, διαφοράν εἶναι φάναι δυνήσηται, καλῶς φρονῶν, καί ἀληθείας κἄν μικρόν γοῦν λόγον ποιούμενος·","english":"in truth God and man, both existing properly and truly being named. He has the one and single [existence] from the union according to hypostasis, but not according to nature, as the Fathers teach, saying, \"For even if the combined whole is one, it is not one in nature by the conjunction\"; according to which, economically for our sake as one who is good, he deigned to become composite, [while] the simple according to nature, according to which he is of the same nature and consubstantial with the Father, remains, preserving it unharmed even after the incarnation. For divinity and humanity are not the same. For even if the Word of God has become man, he has become man by the assumption of flesh, rationally united to him according to hypostasis without separation. Therefore the same one is properly both God and man, being that and becoming this; and being both this and that without deficiency; neither confused by the supremely single character of the hypostasis, according to which the principle of difference is entirely absent; nor divided by the purity of the otherness of the natures of which he is composed; according to which the principle of difference is in no way abolished because of the union. Since, therefore, the difference of the natures of which Christ consists is preserved without confusion even after the union, there is not, as I think, any principle able to show completely that it is right for the quantity of those who differ naturally and are preserved in Christ according to union not to be confessed without separation; because every difference necessarily introduces with itself a quantity of certain things differing from one another in some respect. For no one, however resourceful and inventive, will ever be able to say that difference exists without quantity, if he thinks rightly and makes even a small account of truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"σαφῶς γινώσκων, ἤ τῆς κατ᾿ οὐσίαν τινῶν ἑτερότητος, ἤ τῆς κατά ποιότητα καί ἰδιότητά τινων ἀνομοιότητος πᾶσαν εἶναι διαφοράν· ἥν ἡ ποσότης τῶν ὑποκειμένων πραγμάτων, εἴτε καθ᾿ ἕνωσίν εἰσιν, ἤ καί ταύτης χωρίς πάντως ἐργάζεται. Ἐφ᾿ ὧν γάρ μή κατά πάντα τρόπον ὁ εἷς καί ὁ αὐτός θεωρεῖται λόγος, ποσότητος ἔνεστιν ἔμφασις, ἧς ἐστιν ἴδιον ἡ διαφορά. Εἰ τοίνυν ἐπί Χριστοῦ τῇ μέν ἑνώσει κατά λόγον τό πάντη μοναδικόν καθ᾿ ὑπόστασιν, ὡς οἱ Πατέρες διδάσκουσιν, ἕπεται λέγειν· τῇ δέ τῶν ἐξ ὧν ἐστιν ὁ Χριστός φύσεων καί μετά τήν ἕνωσιν ἀσυγχύτως τε καί ἀδιαιρέτως ἐν Χριστῷ σωζομένων διαφορᾷ τό ποσόν λέγειν ἐστί ἀκόλουθόν τε καί πρόσφορον· δῆλον ὅτι, ὥσπερ ὁ μή λέγων τόν Χριστόν διά τήν καθ᾿ ὑπόστασιν ἕνωσιν μίαν εἶναι τοῦ Θεοῦ Λόγου φύσιν σεσαρκωμένην, κατά τήν ἑρμηνείαν τοῦ ἁγιωτάτου Πατρός ἡμῶν καί διδασκάλου Κυρίλλου νοουμένην ὀρθῶς, οὐ πιστεύει γεγενῆσθαι τήν ἕνωσιν· οὕτω καί ὁ μή τάς δύο μετά τήν ἕνωσιν φύσεις ὁμολογῶν, ἐξ ὧν ἐστιν ὁ Χριστός, τήν διαφοράν σώζεσθαι λέγειν οὐ δύναται. Φυσικῆς γάρ τῶν ἐξ ὧν ἐστιν ὁ Χριστός ἑτερότητός ἐστι μετά τήν ἕνωσιν ἡ διαφορά, ἀλλ᾿ οὐ τῆς κατά ποιότητα μόνην ἀνομοιότητος, χωρίς τῶν ὑποκειμένων ταῖς ποιότησι φύσεων· ὧν ἄνευ ποιότητα καθ᾿ ἑαυτήν εἶναι τῶν ἀδυνάτων ἐστίν· ἵνα μή ψιλήν, μᾶλλον δέ κυριώτερον εἰπεῖν, ψευδῆ τήν διαφοράν εἰσάγωμεν καί ἀνύπαρκτον.","english":"knowing clearly that there is every difference either of some things' otherness according to essence, or of some things' dissimilarity according to quality and peculiarity; which the quantity of the underlying things, whether they are in union or also without this, altogether brings about. For in the case of those things where the one and the same principle is not contemplated in every way, there is an indication of quantity, whose peculiar property is difference. If, therefore, in the case of Christ, on the one hand, by reason of the union according to hypostasis, the altogether singular is attributed, as the Fathers teach, one must say; and on the other hand, by reason of the difference of the natures from which Christ is, and which even after the union are preserved in Christ without confusion and without division, to speak of quantity is both consequent and fitting; it is clear that, just as he who does not say that Christ, because of the union according to hypostasis, is one nature of God the Word made flesh, rightly understood according to the interpretation of our most holy Father and teacher Cyril, does not believe that the union has taken place; so too he who does not confess the two natures after the union, from which Christ is, cannot say that the difference is preserved. For the difference after the union is of the natural otherness of those things from which Christ is, and not of dissimilarity according to quality alone, apart from the natures underlying the qualities; without which it is impossible for quality to exist by itself; lest we introduce a bare, or rather, to speak more properly, a false and non-existent difference.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"Ταύτην ἀκριβῶς κατέχειν ἡμᾶς κατά τούς Πατέρας τῆς πίστεως τήν ὁμολογίαν πεπεισμένος, πᾶσι πανταχοῦ ποτε γράφειν οὐκ ὤκνουν πατριάρχαις καί ἐπισκόποις καί ἄρχουσι, καί αὐτοῖς τοῖς εὐσεβεστάτοις καί πανημέροις ἡμῶν βασιλεῦσιν, ὑπέρ εὐχαριστίας ( Θεοῦ, κατάδηλον πᾶσι ποιῶν τήν ὑμῶν εἰς Χριστόν γνησίαν μετάθεσίν τε καί πίστιν. Καί οὐκ ᾤμην ποτέ, καθάπερ ἔφην, ὑμᾶς οὕτω ταχέως μετατίθεσθαι τῆς σωτηρίου κλήσεως ὑμῶν. Ἐπειδή δέ διά τάς ἐμάς ἁμαρτίας, ὁ ἐξ ἀρχῆς δι᾿ ἀπάτης εἰς ὄλεθρον καί ἀπώλειαν τό γένος τῶν ἀνθρώπων ὑποσυρόμενος πονηρός, καί ὑμᾶς ἴσχυσε παραπεῖσαι, τῆς ἀληθείας προτιμῆσαι τό ψεῦδος· καί πλέον Θεοῦ, καί τῶν ἀποκειμένων ἀγαθῶν τοῖς ἁγίοις, συνηθείας ἕνεκεν πονηρᾶς, ἀπαταίωσιν ἀνθρώποις χαρίσασθαι πρός θάνατον δελεάζειν μόνον δεδιδαγμένοις· καί πρός τόν ἴδιον ἔμετον ὑμᾶς καθάπερ κύνας προφητικῶς εἰπεῖν ἐπιστρέψαι δεδύνηται, παρεγγυῶ, εἴπερ οὕτως ἀνιάτως ἔχετε, καί εἰς τέλος\n\nπροέθεσθε τήν τοῦ Χριστοῦ χάριν ἀποστραφῆναι· τέως τάς γινομένας εἰς ὑμᾶς παρ᾿ ἐμοῦ δωρεάς δοῦναι Θεοπέμπτῳ τῷ ἀνθρώπῳ, ἐπί τούτῳ καί μόνον παρ᾿ ἐμοῦ σταλέντι μετ᾿ ἐγγράφου ἐντάλματος, πρός τό μηδεμίαν ἀμφιβολίαν ἔχειν ὑμᾶς περί τούτου. Καί πάλιν, εἴ τι παρίσταται τοῖς εὐσεβεστάτοις καί φιλοχρίστοις καί πανημέροις ἡμῶν βασιλεῦσι, καί τοῖς ἁγιωτάτοις πατριάρχαις, τά καθ᾿ ὑμᾶς πάντα δι᾿ ἐμοῦ σύν Θεῷ παρά τήν αὐτῶν γαληνότητα γινομένου μανθάνουσι περί τῆς ἀποστασίας ὑμῶν, καί τῆς τοσαύτης κακουργίας καί ἀγνωμοσύνης, γενέσθαι καλῶς ἔχειν κρινῶ. Οὔτε γάρ παρασιωπήσομαι τοσοῦτον κακόν.","english":"Being persuaded that we hold this confession of faith precisely in accordance with the Fathers, I did not hesitate to write everywhere to all patriarchs and bishops and rulers, and to our most pious and all-holy emperors themselves, in thanksgiving to God, making clear to all your genuine transfer and faith in Christ. And I never thought, as I said, that you would be so quickly turned away from your saving calling. But since, because of my sins, the evil one who from the beginning drags the human race by deceit into destruction and perdition has been able to deceive you also, to prefer falsehood to the truth, and, more than God and the good things laid up for the saints, because of evil habit, to gratify deceitful men who have been taught only to lure to death, and has been able to turn you back to your own vomit, as the prophet says of dogs, I exhort you, if indeed you are thus incurably disposed, and have resolved to the end to turn away from the grace of Christ—for now, give the gifts that have been made to you by me to the man Theopemptos, who has been sent by me for this alone with a written mandate, so that you may have no doubt about this. And again, if it seems good to our most pious and Christ-loving and all-holy emperors, and to the most holy patriarchs, that everything concerning you be done through me, with God's help, when they learn from their serenity about your apostasy and such great wickedness and ingratitude, I will judge it right to be done. For I will not keep silent about so great an evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"Εἰ δέ τό φρικτόν τοῦ Χριστοῦ κατά νοῦν λαμβάνουσαι δικαστήριον, ἐφ᾿ οὗ παρουσίᾳ ἀγγέλων καί ἀρχαγγέλων καί παντός δήμου τῶν κατ᾿ οὐρανόν στρατιῶν, καί πάσης τῆς ἀνθρωπίνης φύσεως, ἡ παρ᾿ ἐμοῦ πρός ὑμᾶς περί τούτου συγκροτηθήσεται δίκη, μεταμελήθητε, καί πρός τόν καλέσαντα πάλιν ὑμᾶς ἐν χάριτι Θεόν ἐπανέλθετε· καί αὐτήν ἤδη τήν ἐμοῦ δωρηθεῖσαν ὑμῖν κτίσιν ἔχειν ὑμᾶς βούλομαι· καί οὐ παύσομαι ἕως τήν παροῦσαν καί πρόσκαιρον ταύτην ζωήν οἰκονομοῦμαι ζῇν, τρόπους ἐπινοῶν εἰς σύστασιν ὑμῶν περισσοτέραν· καί ἑμαυτόν ἀντίλυτρον τῶν ὑμετέρων ψυχῶν οὐκ ἄν παραιτήσομαι δοῦναι, εἴπερ ἀναγκαίως τοῦτο γενέσθαι καλέσοι καιρός. Καί ( δώσω γε προθύμως πρός τοῦτό με καλοῦντος τοῦ Θεοῦ διά τῆς χάριτος· εἰ μόνον ὑμεῖς ἑαυτάς Χριστῷ τῷ Θεῷ πάλιν ἀποκαταστήσητε· καί τήν γενομένην ὑμῖν ἀπό τοῦ σώματος αὐτοῦ διά τῆς ἐπανόδου, καλῶς ἐξιάσησθε τομήν καί διάστασιν.\n\nΕΠΙΣΤΟΛΗ ΙΘ’.... ΠΡΟΣ ΠΥΡΡΟΝ ΤΟΝ ΟΣΙΩΤΑΤΟΝ ΠΡΕΣΒΥΤΕΡΟΝ... ΙΘ´Τοῦ αὐτοῦ πρός Πύῤῥον τόν ὁσιώτατον πρεσβύτερον καί ἡγούμενον. ( Τήν ἁγίαν σου, θεοτίμητε Πάτερ, ἐπιστολήν ἀναγνούς, ὅλον ὅλῳ τῷ Πνεύματι τόν σόν νοῦν ἐπέγνων πεποιωμένον· καί τοσοῦτον τῆς φυσικῆς ἐξεστηκότα διέγνων συνέσεως, ὅσον τῆς θείας καί ὑπέρ τήν φύσιν κατέλαβον σοφίας ἐπειλημμένον. Αὐτόν γάρ σου παρόντα διά τῶν γραμμάτων οἷον ὁρᾷν ἐδόκουν τόν θεόσοφον νοῦν, μόναις ἀστράπτοντα ταῖς ἀκηράτοις ἀκτῖσι τοῦ Πνεύματος· αἷς μεταμορφοῦσθαι πρός τό θειότερον πέφυκεν, ὁ τῷ Πατρί τῶν ὅλων υἱοθετεῖσθαι καταξιούμενος·","english":"If, bearing in mind the dread tribunal of Christ, at which, in the presence of angels and archangels and the whole host of the heavenly powers and of all human nature, the case between me and you concerning this matter will be brought to judgment, you repent and return again to God, who has called you again in grace; and I desire that you already possess that very creation of mine which has been granted to you; and I will not cease, as long as I am permitted to live this present and temporary life, devising ways for your greater establishment; and I would not refuse to give myself as a ransom for your souls, if the time should call for this to be done of necessity. And I will give it eagerly, when God by his grace calls me to this; if only you restore yourselves again to Christ God, and heal well the wound and separation that has come upon you from his body through your return.\n\nLetter 19. To Pyrrhus the most holy presbyter. 19. Of the same, to Pyrrhus the most holy presbyter and abbot. Having read your holy letter, O God-honored Father, I perceived that your whole mind had been wholly formed by the Spirit; and I recognized that it had departed from natural understanding as far as I grasped that it had laid hold of divine wisdom, which surpasses nature. For I seemed to see your God-wise mind itself present through the letters, flashing with the pure rays of the Spirit alone; by which that mind is naturally transformed toward the more divine, the one deemed worthy to be adopted as a son by the Father of all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"καί τοσοῦτόν με τῆς ἐπί τοῖς θείοις δόγμασιν ἀγνοίας λυτρούμενον, ὅσον τό πρίν τῆς ἐπ᾿ αὐτοῖς ἐδόκουν ἀντέχεσθαι γνώσεως. Διό θαυμάσας σου τήν ἐν ὅλοις ἀγχίνοιαν, μόνην ἐκείνην ἀναβοήσας τήν φωνήν ἀπεφθεγξάμην, ἥν πάλαι γυνή τις πρός τόν Κύριον κέκραγε, τῶν αὐτοῦ ῥημάτων καταπλαγεῖσα τήν δύναμιν· Μακαρία ἡ κοιλία ἡ βαστάσασά σε, καί μαστοί οὕς ἐθήλασας. Οὐ μόνον δέ τήν τεκοῦσάν σε μακαρίζω, τίμιε Πάτερ, ὡς τοιούτου μητέρα γενέσθαι καταξιωθεῖσαν· ἀλλά καί τήν συλλαμβάνουσαν, καί κύουσαν ἀεί τόν εὐσεβῆ λόγον καί τίκτουσάν σου διάνοιαν· ὡς τοῦ ὑπέρ φύσιν Λόγου κατά χάριν κοιλίαν ἀποφανθεῖσαν χωρητικήν, διά τήν πρός αὐτόν τόν Λόγον τῆς γνώμης οἰκείωσιν. Καί μήν κατά τάς σάς παγίας ἕξεις τάς ἐκ τῆς σῆς καρδίας ἐκδιδομένας αἷς μαστῶν δίκην κατά τε τήν πρᾶξιν καί τήν θεωρίαν διατρέφεις τόν Λόγον, τῇ χορηγίᾳ τῶν εὐσεβῶν νοημάτων τε καί τρόπων συναυξανόμενον· ( καί παραδόξως εἰπεῖν, τήν οἰκείαν αὔξησιν τοῦ διατρέφοντος νοῦ ποιούμενον θέωσιν. Τί γάρ ἕτερον εἶχον φθέγξασθαι πρός σέ, τίμιε Πάτερ, τοιούτων γεννήτορα λόγων γεγενημένον θεώμενος· δι᾿ ὧν, ὡς ἐξ ὅρους τινός τοῦ ὕψους τῆς γνώσεως τήν ἐπί τοῖς θείοις δόγμασι καθάπερ πλάκας θεοχαράκτους διά τοῦ νέου Μεσίτου καί ἐφ᾿ ἡμῖν μεγάλου Μωϋσέως καί ἱερέων ἱερέως, καί τῆς καθ᾿ ὅλην τήν οἰκουμένην ἐξάρχου θείας ἱερωσύνης, κομισθεῖσάν τε καί ἐκδοθεῖσαν κατεμήνυσας ψῆφον· ἥν ἡ ἁγία καί μόνη προσκυνουμένη Τριάς, ὡς δι᾿ ὀργάνου τοῦ ῤηθέντος ὑπηγόρευσεν ἀρχιερέως, καί","english":"And it set me free from ignorance of the divine doctrines to the same extent that I formerly seemed to cling to the knowledge of them. Therefore, marveling at your keenness of mind in all things, I cried out that one utterance alone, which a woman of old cried out to the Lord, struck with awe at the power of his words: Blessed is the womb that bore you, and the breasts that you nursed. And I do not only call blessed the one who gave birth to you, honored Father, as having been deemed worthy to become the mother of such a man; but also the one who conceives and is always pregnant with the pious word and gives birth to your mind; as having been shown by grace to be a womb capable of containing the Word who is beyond nature, because of the affinity of your disposition toward the Word himself. And indeed, according to your firm habits, those things which issue from your heart, by which, like breasts, in both action and contemplation, you nourish the Word, growing together with the supply of pious thoughts and ways; (and, paradoxically speaking, producing the Word's own growth as the deification of the mind that nourishes it. For what else could I have uttered to you, honored Father, seeing you become the begetter of such words; through which, as from some mountain of the height of knowledge, you declared the verdict concerning the divine doctrines, brought and published like divinely engraved tablets through the new Mediator and great Moses among us, and priest of priests, and the leader of the divine priesthood throughout the whole inhabited world; which the holy and only adored Trinity, as through the instrument of the said high priest, inspired, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"πρός ὁμόνοιαν πλέον ἐπέδησε τάς Ἐκκλησίας, εἰς οὐδέν θεμένας τήν δόξασαν τοῖς πολλοῖς γεγενῆσθαι κατά τήν Ἀλεξάνδρου πόλιν περί τήν πίστιν καινοτομίαν. Ταύτην γάρ ὁλοσχερῶς ἡ δοθεῖσα διεσώσατο ψῆφος τήν ἔννοιαν, καθ᾿ ἥν πιστεύειν οἱ θεοφόροι Πατέρες ἡμῶν ταῖς ἁγίαις Ἐκκλησίαις παρέδοσαν· ἕνα καί τόν αὐτόν φάμενοι Θεόν Λόγον καί πρό σαρκός, καί μετά σαρκός· ἥν αὐτός ἑαυτῷ δι᾿ ἡμᾶς ἐψυχωμένην νοερῶς καθ᾿ ὑπόστασιν ἥνωσεν, ἐκ τῆς ἁγίας Θεοτόκου καί Ἀειπαρθένου προσληφθεῖσαν Μαρίας· σπορά δηλαδή τῆς οἰκείας αὐτός γενέσθαι καταξιώσας σαρκώσεως· ἵνα καί ἄνθρωπος ἀληθῶς γένηται· καί δείξῃ κατά τήν ἄσπορον σύλληψιν, καί τήν ἄφθορον γέννησιν τήν φύσιν καινοτομουμένην καί μηδεμίαν τῇ καινοτομίᾳ πάσχουσαν μείωσιν. Θεοῦ γάρ δι᾿ ἀγαθότητα πρός ἀνθρώπους ὑπῆρχεν αὐθαίρετος κένωσις τό μυστήριον, ἀλλ᾿ οὐ θεότητος ἔκπτωσις, ἡ διά σαρκός ἑκούσιος συγκατάβασις· μεμένηκε γάρ ὅπερ ἦν, καί γενόμενος ὅπερ οὐκ ἦν· ἄτρεπτος γάρ. Καί ὅπερ γέγονε διετήρησε, διαμείνας ὅπερ ὑπῆρχε φιλάνθρωπος γάρ. Δι᾿ ὧν ἐνήργει θεοπρεπῶς, δεικνύς ὅπερ γέγονεν ἀναλλοίωτον· καί δι᾿ ὧν ἔπασχεν ἀνθρωποπρεπῶς, πιστούμενος ὅπερ ἦν μή τρεπόμενον. Ἐνήργει γάρ, τά μέν θεῖα σαρκικῶς, ὅτι δά σαρκός φυσικῆς ἐνεργείας οὐκ ἀμοιρούσης· τά δ᾿ ἀνθρώπινα θεϊκῶς, ὅτι κατά θέλησιν ἐξουσιαστικῶς, ἀλλ᾿ οὐ κατά περίστασιν ( τήν τῶν ἀνθρωπίνων παθημάτων προσίετο πεῖραν. Οὔτε γάρ τά θεῖα θεϊκῶς, ὅτι μή γυμνός ὑπῆρχε Θεός· οὔτε τά ἀνθρώπινα σαρκικῶς, ὅτι μή ψιλός ἄνθρωπος ἦν. Διά τοῦτο τά θαύματα δίχα πάθους οὐκ ἦν·","english":"This brought the Churches more fully to concord, since they regarded as nothing the innovation in the faith that seemed to many to have arisen in the city of Alexander. For the verdict that was given preserved this understanding wholly intact, according to which our God-bearing Fathers handed down to the holy Churches the belief: that one and the same is God the Word both before the flesh and after the flesh; which flesh he himself, for our sake, united to himself in a rational soul, in hypostasis, having taken it from the holy Theotokos and Ever-Virgin Mary—deeming himself, that is, to become the seed of his own incarnation, so that he might become truly man, and might show, through the seedless conception and the undefiled birth, that nature was being renewed and suffered no diminution in the renewal. For the mystery was a voluntary emptying of God toward men, out of goodness, but not a falling away of divinity—the willing condescension through the flesh. For he remained what he was, and became what he was not; for he is immutable. And what he became he preserved, remaining what he was; for he is loving toward mankind. Through the things he did in a manner befitting God, he showed that what he had become was unchangeable; and through the things he suffered in a manner befitting man, he confirmed that what he was had not been altered. For he did the divine things in a fleshly way, since the flesh was not without its natural activity; and the human things in a divine way, since he accepted the experience of human sufferings by will, with authority, and not by circumstance. For neither did he do the divine things in a divine way, because he was not God naked; nor the human things in a fleshly way, because he was not a mere man. For this reason his miracles were not without suffering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"καί τά παθήματα χωρίς οὐχ ὑπῆρχε θαύματος· ἀλλά τά μέν, ἵν᾿ εἴπω τολμήσας, οὐκ ἀπαθῆ· τά δέ προδήλως θαυμάσια· καί ἄμφω παράδοξα, ὅτι καί θεῖα [καί ἀνθρώπινα] ὡς ἐξ ἑνός καί τοῦ αὐτοῦ προερχόμενα Θεοῦ Λόγου σεσαρκωμένου, δι᾿ ἀμφοτέρων πιστουμένου πραγματικῶς, τήν τῶν ἐξ ὧν, καί ἅπερ ὑπῆρχεν ἀλήθειαν. Τό γάρ ἔκ τινων ἀσυγχύτως ἑνώσει τῇ κατά σύνοδον φυσικήν ἀποτελούμενον, καί τάς φύσεις ἐξ ὧν συνέστηκεν ἀτρέπτους διατηρεῖ, καί τάς αὐτῶν συστατικάς ἀμειώτως διασώζει δυνάμεις, εἰς ἑνός ἔργου συμπλήρωσιν· εἴτε πάθος, εἴτε θαῦμα τό γινόμενον ἦν, κατά τήν εἰκόνα τοῦ θαυμαστοῦ σου, Πάτερ, καί τῷ μυστηρίῳ τῆς θείας σαρκώσεως προσφυοῦς παραδείγματος, τῆς ἐκπυρωθείσης μαχαίρας, ἧς τήν τομήν ἐπιστάμεθα καυστικήν, καί τήν καῦσιν οἴδαμεν τμητικήν. Πυρός γάρ καί σιδήρου καθ᾿ ὑπόστασιν γέγονε σύνοδος, μηδετέρου τῆς κατά φύσιν διά τήν πρός θάτερον ἕνωσιν ἐκστάντος δυνάμεως· μήτε μήν ἄφετον ταύτην κεκτημένον μετά τήν ἕνωσιν, καί τῆς τοῦ συγκειμένου καί συνυφεστῶτος κεχωρισμένην. Ταύτην μέν οὖν εὗρον ἐγώ τοῖς ὑμετέροις γράμμασι σοφῶς ἐνυφανθεῖσαν τήν τῶν θείων δογμάτων ἀκρίβειαν, ἧς κατά τήν ἑνοῦσάν μοι περί τό νοεῖν μετρίαν δύναμιν ἐπιστήσας τόν νοῦν, ηὐξάμην ἱκανωθεῖναι ταύτην φυλάξαι, καί τῇ διανοίᾳ κατασχεῖν, ὑπό λήθης τινός μή δεχομένην περιγραφήν. Σύ δέ, θεοτίμητε Πάτερ, συμπάθησόν μοι τῷ σῷ δούλῳ, καί τήν δέουσαν ὡς φιλάνθρωπος παράσχου συγγνώμην, ἀδυνατοῦντι πρός τήν τῶν κεκελευσμένων ἐγχείρησιν. Καί μή μου καταγνῶς ἀπείθειαν·","english":"And the sufferings were not without miracle; but some, if I may dare to say it, were not without passion; others were manifestly wondrous; and both are paradoxical, because both divine and human, as proceeding from one and the same incarnate God the Word, who through both is truly attested, the truth of those from which and of what he was. For that which is composed from certain things by a union without confusion according to a natural conjunction both preserves the natures from which it has been constituted unaltered and keeps their constituent powers undiminished, unto the fulfillment of one work; whether what was done was a passion or a miracle, according to the image of your wondrous sword, Father, and as an example fitting the mystery of the divine incarnation—the sword that has been set on fire, whose cut we know to be burning and whose burning we know to be cutting. For there has been a conjunction of fire and iron according to subsistence, neither of them having departed from its natural power because of the union with the other; nor indeed having acquired this power released after the union, and separated from that of the composite and co-subsisting whole. This, then, I found wisely woven into your letters—the accuracy of the divine doctrines—and having applied my mind to it according to the moderate power of understanding that is in me, I prayed to be made sufficient to guard it and to hold it in my thought, not admitting circumscription by any forgetfulness. But you, O God-honored Father, be compassionate to me your servant, and as a lover of humanity grant the forgiveness that is due, since I am unable for the undertaking of what has been commanded. And do not condemn me for disobedience;","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":212,"ref":"p212","source":"ἀλλά μᾶλλον ἀπόδεξαί με τῆς οἰκείας ἀμαθίας ἐπιγνώμονα γενέσθαι σπουδάζοντα. Μισητόν γάρ τό προπετές, καί πρῶτον τῆς ἐσχάτης ( ἀγνοίας γέννημα· καθ᾿ ὅ πέφυκεν ἡ τῆς ὑπερηφανίας διαφαίνεσθαι νόσος, ἕξιν δημιουργοῦσα τοῖς αὐτῇ κατειλημμένοις ἀντίθεον· καί δέξαι μου παντός πάθους καθαράν τήν ἐπί τοῦτο παραίτησιν· καί μή ἀπώσῃ με τούς αὐτούς σοι προβαλλόμενον λόγους, οὕς ἐπί τοῖς τοιούτοις πρός τόν Θεόν Μωϋσῆς πρότερον καί Ἱερεμίας ὕστερον προὐβάλλοντο· ὁ μέν, Δέομαι, Κύριε, λέγων, οὐχ ἱκανός εἰμι πρό τῆς χθές οὐδέ πρό τῆς τρίτης ἡμέρας, οὐδέ ἀφ᾿ οὗ ἤρξω λαλεῖν πρός με· ἰσχνόφωνος καί βραδύγλωσσος ἐγώ εἰμι. Ὁ δέ, Ὁ ὤν, Δέσποτα Κύριε, φάσκων, οὐκ ἐπίσταμαι λαλεῖν, ὅτι νεώτερός εἰμι. Ἐπ᾿ ἀληθείας γάρ ἰσχνόφωνος εἰμι καί\n\nβραδύγλωσσος, καί τῆς ἐπί τῷ λαλεῖν τά καλά συνέσεως ἐστερημένος· μήτε τόν νοῦν ἔχων ἐπιβάλλοντα τοῖς θείοις, μήτε τόν κατά προφοράν λόγον, ἐξυπηρετεῖσθαι τῷ μεγέθει τῶν ζητηθέντων δυνάμενον. Νεάζω γάρ ἔτι τοῖς πάθεσι, καί πλεονεκτοῦσαν τόν νόμον τοῦ πνεύματος κέκτημαι τῆς σαρκός τήν ἐπανάστασιν. Ὁπόταν καί εἰ δῶμεν καθ᾿ ὑπόθεσιν μηδέν λείπεσθαί με τῆς ἐν τούτοις δυνάμεως, τίς οὕτω θρασύς ὑπάρχει καί τολμηρός, ὥστε τοῖς οὕτω κατά θείαν φῆφον ἱεραρχικῶς θεσπισθεῖσιν, ἐπιδιατάττεσθαι; Παρακαλῶ δέ μᾶλλον τιμίοις σου γράμμασιν ὁρισμῷ μοι διασαφῆσαι, τίς ἡ ἐνέργεια, καί ποσαχῶς ἡ ἐνέργεια, καί τί παρά ταύτην ἐπί τό ἐνέργημα· καί τίνα τούτων φαμέν, πρός τε τό ἔργον καί τήν πρᾶξιν τήν διαφοράν, ἵνα ἔχω τῶν γραφέντων γινώσκειν τήν δύναμιν.","english":"But rather accept that I am eager to become one who acknowledges his own ignorance. For rashness is hateful, and it is the first offspring of the utmost ignorance, according to which the disease of pride naturally shows itself, creating in those seized by it a disposition opposed to God. And accept my renunciation of this, pure of every passion; and do not reject me as I set before you the same words that Moses of old and Jeremiah afterward set before God in such matters. The one says, \"I beseech you, Lord, I am not capable, neither before yesterday nor before the third day, nor from the time you began to speak to me; I am weak of voice and slow of tongue.\" The other says, \"O Lord, the One who is, I do not know how to speak, for I am too young.\" For truly I am weak of voice and slow of tongue, and deprived of the understanding that is for speaking good things, having neither a mind that applies itself to divine matters, nor a word in utterance able to serve the greatness of the things sought. For I am still young in the passions, and I possess the rebellion of the flesh, which takes precedence over the law of the spirit. And even if we grant by hypothesis that nothing is lacking to me of the power in these matters, who is so bold and daring as to prescribe in addition to what has been divinely ordained hierarchically by divine decree? But I beseech you rather, by your honored letters, to make clear to me by definition: what is energy, and in how many ways is energy, and what is there besides this in the effect; and which of these we call the difference in relation to the work and the action, so that I may know the power of what has been written.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"Οὔπω γάρ ἀκριβῶς ἐπιστῆσαι δεδύνημαι, τίνα καί πῶς λεγομένην ἤ νοουμένην ἐκδέξασθαι χρή τήν μίαν ἐνέργειαν. Οὐχ ἁπλῶς γάρ φωνάς ἀσήμους προφέρομεν, ἀλλ᾿ ἐννοίας ταῖς φωναῖς διασημαίνομεν. Δι᾿ ἥν αἰτίαν, φωνάς μέν πολλάκις πραχωροῦντας εὗρον τούς θεηγόρους Πατέρας, ἐννοίας δέ οὐδαμῶς· ὅτι μή ἐν συλλαβαῖς, ἀλλ᾿ ἐν νοήμασί τε καί πράγμασι τό τῆς σωτηρίας ἡμῶν ὑπάρχει μυστήριον. Τό μέν γάρ ἐποίουν, εἰρήνην φροντίζοντες· τό δέ, ψυχάς τῇ ἀληθείᾳ στηρίζοντες. Καί ταῦτα μέν περί τούτων.\n\n( Δέομαι δέ, Πάτερ τίμιε, τῆς σῆς ἁγιότητος, εὐμενῶς τούς τοῦτο τό μέτριον ἐπιφερομένους γράμμα θείους προσδέξασθαι Πατέρας, διά χρείαν λυσιτελοῦσαν τῷ κοινῷ τάγματι τῶν μοναχῶν, ἑαυτούς εἰς τοῦτον πλοῦν ἐπιδεδωκότας· καί πάντα γενέσθαι αὐτοῖς καταδέξασθαι, ὅσα τῆς θείας ἐντολῆς ὁ ἀκριβής βούλεται λόγος, τούς τῶν θείων ἐφιεμένου, καί μονώτατον τοῦ οἰκείου βίου τόν σαρκωθέντα Λόγον ἔχοντας ὑποτίπωσιν. Ἄξιοι γάρ τυγχάνουσι τῆς ὑμετέρας ἐπί τοῦτο σπουδῆς, ὅτι τόν θεῖον ἕλκουσιν ἀμέμπτως τῆς ἀρετῆς τε καί τῆς γνώσεως ζυγόν. Δέδοικα δέ ταῦτα γράφων μή παῤῥησίας ἀκαίρου καί ἀπειροκαλίας παρά τοῖς οὐκ εἰδόσι σε, Πάτερ, καί τῆς σῆς πεῖραν οὐκ εἰληφόσι συγκαταβάσεως, ὄνειδος ἀπενέγκωμαι· καί λεχθῇ καί περί ἐμοῦ δικαίως, ὅπερ τις τῶν ἔξω τοῦ καθ᾿ ἡμᾶς λόγου σοφῶν ἔφη, θεασάμενος ἐπί τινι φυσηθέντα τινά τῶν ἀπειροκάλων·","english":"For I have not yet been able to determine precisely what the \"one energy\" is, and how it should be understood, whether as spoken or as conceived. For we do not simply utter meaningless sounds, but we signify concepts by sounds. For this reason I have often found the God-speaking Fathers conceding words, but by no means concepts; because the mystery of our salvation consists not in syllables, but in meanings and in realities. The one they did, taking thought for peace; the other, establishing souls in the truth. And these things concerning these matters.\n\nBut I beseech your holiness, honored Father, graciously to receive those divine Fathers who bear this modest writing, for the sake of a need that is advantageous to the common order of monks, who have given themselves over to this voyage; and to accept that they become all things, as many as the precise account of the divine commandment wills for one who desires divine things, and who has the incarnate Word alone as the pattern of his own life. For they are worthy of your zeal in this matter, because they blamelessly draw the divine yoke of virtue and knowledge. But in writing these things I fear lest I bring upon myself reproach for untimely frankness and lack of taste among those who do not know you, Father, and have not experienced your condescension; and lest there be said justly about me also what one of the wise men outside our own doctrine said, when he observed one of the tasteless men puffed up over something:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"Ἐξέμηνε πρός ὕβριν μωρόν, σοφός μειδιάσας.\n\nἘν πᾶσιν οὖν, ἅγιε Πάτερ, συγχώρησόν μοι τῷ σῷ δούλῳ, καί ταῖς σαῖς πανιέροις εὐχαῖς ἐξιλέωσόν μοι Χριστόν τόν Θεόν, ὅν διά παντός τῇ τε τοῦ νοῦ καθαρότητι, καί τῇ ἀκριβείᾳ τοῦ βίου θεραπεύεις. ΕΠΙΣΤΟΛΗ Κ’.... ΠΡΟΣ ΜΑΡΙΝΟΝ ΜΟΝΑΖΟΝΤΑ.\n\nΚ´Τοῦ αὐτοῦ πρός Μαρίνον μονάζοντα.\n\n( Ἐγώ μέν εἰδώς τῶν οἰκείων πλημμελημάτων τό πλῆθος, καί τήν ἐπ᾿ αὐτοῖς ὡς εἰκός διαδεξομένην με κατάκρισιν, μετά τήν ταύτης ἀπόλειψιν τῆς ζωῆς καθορῶν· καί οἷον ἐκεῖνο τό μέγα καί φρικτόν δικαστήριον κατά ψυχήν ἤδη συνηθροισμένον κατανοῶν, ἐφ᾿ οὗπερ κατ’ ἀξίαν ἕκαστος ὧν πεπράχαμεν τάς ἀμοιβάς ἀποληψόμεθα· τήν σιωπήν σύνοικον ἔχειν διενοήθην, τῶν ὑπέρ ἐμέ θείων λόγων, ὥς γέ μοι δοκεῖ, παντοίως φειδόμενος, μή πως πλέον κατακριθῶ καί δικαιότερον, ὡς λόγους Θεοῦ προφέρων ὑπ᾿ ἐμοῦ τῇ τῶν ἀγαθῶν ἔργων ἀπραξίᾳ νενεκρωμένους, καί διά τοῦτο τοῖς ἀκούουσι τήν ἐν χάριτι ζωήν παρασχεῖν οὐ δυναμένους· καί τούς τῶ ἀρετῶν παραδεῖξαι τρόπους ἐν τῇ πολιτείᾳ μου τοῦ λέγοντος οὐκ ἰσχύοντας· καί γένωμαι τῆς μελλούσης ὑπόδικος ἀπειλῆς, ὡς οὐ μόνον αὐτός ἐν ἑμαυτῷ διά τῶν πονηρῶν μου τρόπων τούς ζωοποιούς τοῦ Θεοῦ","english":"He drove a fool to insolence; the wise man smiled.\n\nIn all things, therefore, holy Father, forgive me your servant, and through your all-sacred prayers propitiate for me Christ God, whom you serve continually both by the purity of your mind and by the exactness of your life. LETTER 20.... TO MARINUS THE MONK.\n\n20. By the same, to Marinus the monk.\n\nI, knowing the multitude of my own transgressions, and perceiving the condemnation that will, as is likely, succeed them for me after this departure from life; and considering in my soul that great and dreadful tribunal already assembled, at which each of us will receive the recompense of what we have done according to worth; I intended to keep silence as my companion, in every way, as it seems to me, sparing the divine words that are beyond me, lest I be condemned more and more justly, as bringing forth words of God that have been put to death by my own inactivity in good works, and for this reason are unable to grant those who hear the life that is in grace; and as unable in my conduct to show the ways of the virtues to those who speak; and lest I become liable to the coming threat, as not only in myself through my evil ways the life-giving things of God","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"καταφονεύσας λόγους, ἀλλά καί τοῖς ἀκούουσι τῆς πρός αὐτούς καταφρονήσεως εἰκόνα ζῶσαν, καί πᾶσι κατάδηλον, τήν ὅλην μου τοῦ βίου πονηράν ἀναστροφήν παρεχόμενος. Ἐγώ μέν οὖν, ὡς εἶπον, ταῦτα καί εἰδώς καί φοβούμενος, τήν περί τό λέγειν τε καί γράφειν τούς θείους λόγους προθυμίαν ἀπεσεισάμην, ὧν οὐκ ἔχω τήν ἐργασίαν, διακενῆς τούς ἐπαίνους παρά τῶν ἀκουόντων κομίζεσθαι μεγίστην ἀδικίαν εἶναι κρίνων, καί ζημίαν ὀλέθριον. Ἐπειδή δέ νενίκηκέ μου τῆς σιωπῆς τήν ψῆφον ταῖς πολλαῖς τῶν θείων ἐπῳδαῖς λογισμῶν, ὁ πολύς τήν φρόνησιν, καί πάντα ( μοι τίμιος ὁ ὁσιώτατος ἡγούμενος, ὅν οὐκ ἠδυνήθην ἀπώσασθαι διά τήν ἐμπρέπουσαν αὐτῷ κατά θείαν σύνεσιν τῶν ἀρετῶν καλλονήν· καί ταύτην ἐβιάσατό με χαράξαι τήν μετρίαν συλλαβήν πρός τήν σήν θεοσέβειαν, μέρη τινά τῶν κατά Θεόν σου κατορθωμάτων ἀφηγησάμενος, καί ὠφελήσας τά μέγιστα· δεῖν ᾠήθην ἐκεῖνα κατ᾿ ἐπιτομήν εἰπεῖν, ὅσα σοί τε κἀμοί, καί πᾶσι τοῖς ἀκούειν ἐθέλουσι συμφέρον ἐστί καί σωτήριον.","english":"having murdered the words, but also providing to those who hear a living and manifest to all image of contempt for them, and displaying my whole evil manner of life. I, therefore, as I said, knowing and fearing these things, shook off my eagerness for speaking and writing the divine words, since I do not have the practice of them, judging it to be the greatest injustice and a destructive loss to receive the praises of those who hear in vain. But since the most wise in understanding and in all things honored by me, the most holy abbot, has conquered the vote of my silence by the many incantations of divine thoughts, whom I was unable to thrust away because of the beauty of virtues that befits him according to divine understanding; and he forced me to trace out this moderate composition to your God-fearing self, recounting certain parts of your successes according to God, and having benefited the greatest things; I thought it necessary to speak those things in summary, as many as are beneficial and saving for you and me and all who wish to hear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"Δαβίδ ὁ μέγας προφήτης καί βασιλεύς, τοῖς ἀγαπᾷν τόν Θεόν προθεμένοις, καί πάντων τῶν ἐπί γῆς τήν ἔνθεον σωτηρίαν προελομένοις, τήν ἀληθῶς γνωστικήν ὁδόν παραδεικνύς τῶν θείων ἀρετῶν, καί τήν ἔμπρακτον τῆς γνώσεως θύραν ὑπανοίγων, φησίν· Ἀρχή σοφίας φόβος Κυρίου· σύνεσις δέ ἀγαθή πᾶσι τοῖς ποιοῦσιν αὐτήν. Εἰ δέ σοφίας ἀρχή καθέστηκεν ὁ φόβος, τέλος δηλαδή σοφίας, ἡ ἀγαθή πέφυκεν εἶναι σύνεσις, τοῖς ποιοῦσιν αὐτήν. Εἰ δέ ταῦτα τοῦτον ἔχει τόν τρόπον, ὅση δύναμις τόν φόβον τοῦ Θεοῦ κτήσασθαι σπουδάσωμεν, καί τήν σύνεσιν τήν ἀγαθήν. Τόν μέν φόβον, ἵνα φύγωμεν τῆς ἁμαρτίας τούς μολυσμούς, τῇ προσδοκίᾳ τῶν αἰωνίων κολάσεων αὐτούς τῆς ψυχῆς ἐκτινάσσοντες· τήν δέ σύνεσιν, ἵνα πάντων ποιηταί τῶν θείων ἐπιστήμονες ἀποδειχθῶμεν θελημάτων. Ὁ γάρ φοβούμενος τάς ἐπί ταῖς παραβάσεσι τῶν θείων ποινάς ἐντολῶν, τοῖς μολύνουσιν αὐτοῦ τήν ψυχήν οὐχ ἁλίσκεται πάθεσιν· καί ὁ τήν σύνεσιν τήν ἀγαθήν ἐνδιαθέτως ἔχων, κατά τόν δέοντα λόγον διακρίνουσαν τῶν αἰωνίων τά πρόσκαιρα, πᾶσι γίνεται τοῖς θείοις κατάκομος ἀγαθοῖς, μηδενί τρόπῳ τήν ἐν αὐτῷ γνῶσιν ἀργεῖν δειχθῆναι παρασκευάζων. Ὡς γάρ ὁ φόβος ἐν τοῖς ἀληθῶς τόν Θεόν φοβουμένοις, τῶν ἀκαθάρτων γίνεται παθῶν ἀναιρέτης· οὕτως καί ἡ σύνεσις τῶν ἀληθῶς συνετῶν, πασῶν γίνεται δημιουργός τῶν ἀρετῶν. Οὐκοῦν φοβηθῶμεν τόν Θεόν, καί μηδέν ὧν μή βούλεται πράξωμεν· καί τήν αὐτοῦ σύνεσιν ἀγαπήσωμεν· καί μηδέν ὧν βούλεται πράττειν καταμελήσωμεν. Μισεῖ γάρ πᾶσαν ἀνομίαν ὁ ( τόν Θεόν φοβούμενος, καί ἀγαπᾷ πᾶσαν δικαιοσύνην, ὁ τήν ἀγαθήν εἰσοικισάμενος σύνεσιν.","english":"David the great prophet and king, showing to those who have set before themselves the love of God and have chosen above all things on earth the divine salvation the truly gnostic path of the divine virtues, and opening up the practical door of knowledge, says: \"The beginning of wisdom is the fear of the Lord; and understanding is good to all who do it.\" But if the fear is the beginning of wisdom, then the end of wisdom is by nature the good understanding, for those who do it. And if these things are so, let us strive with all our strength to acquire the fear of God, and the good understanding. The fear, so that we may flee the defilements of sin, shaking them out of the soul by the expectation of eternal punishments; and the understanding, so that we may be shown to be doers of all the divine wills and knowledgeable of them. For he who fears the punishments upon transgressions of the divine commandments is not caught by the passions that defile his soul; and he who has the good understanding inwardly, distinguishing by the proper reason the things of eternity from those of the present, becomes adorned with all the divine goods, causing the knowledge within him in no way to be shown idle. For just as fear in those who truly fear God becomes the destroyer of the impure passions, so also understanding in those who are truly understanding becomes the creator of all the virtues. Therefore let us fear God, and let us do nothing that he does not will; and let us love his understanding, and let us neglect nothing that he wills to be done. For he who fears God hates all lawlessness, and he who has taken up the good understanding within himself loves all righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"Σημαίνει γάρ ὥσπερ τόν φοβούμενον τό πρός τήν ἀνομίαν μῖσος· οὕτως καί ἡ πρός τήν δικαιοσύνην ἀγάπη, κατάδηλον ποιεῖται τόν συνετόν. Μή τοίνυν κατηφείας ἤθεσι μόνοις τόν φόβον σχηματισώμεθα, μηδέ μέχρι τῶν φαινομένων τρόπων ὑπάρχουσαν τήν εὐλάβειαν δείξωμεν· ἀλλά διαθέσει ψυχῆς, καί ταπεινώσει καρδίας πυκνοῖς κατά τό βάθος στεναγμοῖς κατησφαλισμένης· καί τῇ μάστιγι τῆς τῶν προημαρτημένων μνήμης κατά τήν συνείδησιν ἀφανῶς πληττομένης, καί διά τοῦτο τῇ πρός ἑαυτήν συστολῇ τά τῶν ἄλλων πταίσματα παντελῶς ὁρᾷν οὐκ ἀνεχομένης. Ὁ γάρ μόνοις τοῖς ἤθεσι τόν τοῦ Θεοῦ φόβον ὑποκρινομένος, οὐδέν τοῦ πιθήκου τό σύνολον διενήνοχεν, ἀνθρώπων ἤθη μιμουμένου καί σχήματα. Τοῦτο γάρ τό ζῶον ἐν τετράποσι, τῆς ἀνθρωπίνης φύσεως πόῤῥω κατά φύσιν διεστηκός, τῇ τῶν ἠθῶν μιμήσει τοῖς θεωμένοις ἄνθρωπος εἶναι δοκεῖ, μηδέν φύσει κεκτημένος ἀνθρώπινον· ὥσπερ καί ὁ τά μέν ἤθη τῶν ἀληθῶς φοβουμένων τόν Κύριον πρός τήν τῶν ὁρώντων ἀπάτην μιμούμενος, τήν δέ τῆς γνώμης διάθεσιν οὐκ ἔχων κατά τό ἴσον ἐκείνοις τῷ θείῳ φόβῳ πεποιωμένην, Σαδδουκαῖός τις ἕτερος ἤ Γραμματεύς, καί ὤν, καί καλούμενος· τό μέν σχῆμα σώζων τῆς εὐλαβείας μετ᾿ εὐπρεπείας τῆς ἔξωθεν· παντελῶς δέ τοῦ","english":"For just as hatred toward lawlessness signifies the one who fears, so also the love of righteousness makes the discerning person clearly evident. Let us not, then, fashion fear by habits of gloom alone, nor let us show reverence as existing only up to the outward manners; but by the disposition of the soul and the humility of the heart, fortified with frequent groans from the depth, and by the lash of the memory of former sins struck invisibly in the conscience, and for this reason, through the contraction toward itself, not enduring at all to see the faults of others. For the one who feigns the fear of God by habits alone differs in no way at all from the ape, which imitates the habits and postures of humans. For this animal, among quadrupeds, being by nature far removed from human nature, seems by the imitation of habits to be a human to those who look on, possessing nothing human by nature; just as also the one who imitates the habits of those who truly fear the Lord for the deception of those who see, but does not have the disposition of his mind equally formed by the divine fear as those others do, is and is called another Sadducee or Scribe; preserving the outward form of reverence with external propriety, but completely...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"πράγματος διά τήν ἀκάθαρτον ἐν τῷ βάθει που κειμένην τῆς ψυχῆς πρός τά πάθη φιλίαν ἀπολειπόμενος.\n\nΜηδέ πάλιν μόνῃ προφορᾷ λόγων πρός κάλλος ἀπεξεσμένων τήν θείαν γνῶσιν ἐπιδειξώμεθα· μηδέ μέχρι ψιλοῦ τοῦ δύνασθαι μόνον λαλεῖν δίχα τοῦ πράττειν, εἶναι τήν ἀγαθήν ὁρισώμεθα σύνεσιν· ἀλλά διαθέσει ψυχῆς κατά τήν πρᾶξιν ταῖς ἀρεταῖς ποιωθείσης, καί διά τοῦτο πράξει μέν τό φέγγος λαμπρυνούσης τῆς γνώσεως· γνώσει δέ τόν τόνον φαιδρυνούσης τῆς πράξεως· ( ἵνα τῷ κατά τήν ἀγαθήν σύνεσιν πόθῳ τοῦ Θεοῦ συνελθών διά τῶν πραγμάτων ὁ φόβος, τελείαν ἡμῖν τήν θείαν ἐργάσωνται σοφίαν· ἐν μέν τῇ κατά τόν θεῖον φόβον ἀποχῇ τῶν κακῶν ἀρχομένην, ἐν δέ τῇ πράξει τῶν ἐντολῶν κατά τήν ἀγαθήν σύνεσιν τελειουμένην. Ὁ γάρ ἐν μόνῃ ψιλῇ τῇ προφορᾷ τῶν θείων λόγων εἶναι τήν σύνεσιν διοριζόμενος, ἔοικε ψιττακῷ, τούς ἀνθρωπίνους μιμηλευομένῳ λόγους. Τοῦτο γάρ μονώτατον τό ζῶον ἐν τοῖς πτηνοῖς, τούς ἀνθρωπίνους διδασκόμενον ὑποκρίνεται λόγους, μηδέν ἔχων παντελῶς κατά τήν φύσιν ἀνθρώπινον· ὥσπερ καί ὁ μέχρι μόνης τῆς ψιλῆς προφορᾶς, τούς μέν τῶν ἀληθῶς συνετῶν λόγους πρός τήν τῶν ἀκουόντων κατάπληξιν μιμηλευόμενος, τήν δέ τῆς γνώσεως ἕξιν οὐκ ἔχων τῇ πράξει τῶν ἀρετῶν πεποιωμένην, Φαρισαῖος τις ἄλλος ὡς ἀληθῶς, ἤ ψεκτός ἱερεύς καί ὤν καί καλούμενος· τήν μέν σύνεσιν τῇ προφορᾷ μόνῃ τῶν λόγων ὑποκρινόμενος· αὐτῆς δέ τῆς ὄντως ἐν τοῖς ἔργοις ἐχούσης τό εἶναι σοφίας παντελῶς ἀπολειπόμενος·","english":"...abandoning the matter because of the impure love of the passions lying hidden in the depth of the soul.\n\nAnd let us not again display divine knowledge by the mere utterance of words polished to beauty; nor let us define good understanding as extending only to the bare ability to speak without acting; but rather, with the disposition of the soul shaped by action toward the virtues, and for this reason with knowledge illumining the brightness of action, and with action making radiant the intensity of knowledge—so that fear, having come together with the longing for God according to good understanding through the realities themselves, may work in us perfect divine wisdom: beginning in the abstention from evils according to divine fear, and being perfected in the practice of the commandments according to good understanding. For the one who defines understanding as consisting in the bare utterance of divine words alone resembles a parrot, imitating human speech. For this is the only creature among birds that, when taught, mimics human words, having nothing at all human by nature; just as also the one who stops at bare utterance alone, imitating the words of the truly understanding for the astonishment of those who hear, but not having the habit of knowledge shaped by the practice of the virtues, is truly another Pharisee, or a blameworthy priest both in being and in name—feigning understanding by the mere utterance of words, but utterly abandoning that wisdom which truly has its being in works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"καί διά τοῦτο μέγα φυσῶν, καί τῇ ἀλαζονείᾳ τῆς ὑποτρεφούσης αὐτοῦ τήν κατά νοῦν ὑπερηφανίαν οἰήσεως, κατά τοῦ λόγου τῆς ἀληθείας ἱστάμενος· οὐκ εἰδώς, ὡς ἔοικεν, ὅτι δαιμόνων θεολογία προδήλως, ἡ τῶν ἐπ᾿ αὐτῇ διά φιλοδοξίαν μέγα φυσώντων καθέστηκε δίχα πράξεως γνῶσις· ἐπιτιμῶντα διαῤῥήδην Ἰησοῦν ἔχουσα, τόν δῆθεν θεολογούμενον, κἄν ὁ τοιοῦτος τῷ πάθει κρατούμενος οὐκ αἰσθάνεται.\n\nΔιά τοι τοῦτο φόβῳ φοβηθῶμεν ἡμεῖς τόν Θεόν, καί παντός ῥύπου σαρκός καί πνεύματος ἑαυτούς ἐλευθερώσωμεν, μή συγχωροῦντες, τόν νόμον τῆς σαρκός διά τῆς ἐπαινουμένης τῶν μελῶν νεκρώσεως ἐπαναστῆναι τῷ νόμῳ τοῦ πνεύματος· μηδέ μόνοις τοῖς κατ᾿ ἦθος φαινομένοις τρόποις περιγράψωμεν τοῦ θείου φόβου τήν μεγαλοπρέπειαν· ἀλλά τῆς ἐντός κατά ψυχήν καλῆς διαθέσεως κήρυκα ποιησώμεθα τήν περί τό ἦθος καταστολήν, ἵνα φύγωμεν τήν μέλλουσαν τοῦ πυρός ἀπειλήν· καί τήν ( σύνεσιν τήν ἀγαθήν τῇ πράξει τῶν ἐντολῶν κατακοσμήσωμεν, ἵνα μή νεκρούς, ὡς κενόδοξοι, περιφέρωμεν λόγους, καί τῆς κατά τήν πρᾶξιν τῶν ἐντολῶν ἐστερημένους ζωῆς· ἀλλ᾿ ἐμπράκτους τούς θείους λόγους ποιήσωμεν, εἰρήνην μετά πάντων διώκοντες καί ἀγάπην· χρηστότητός τε καί πραότητος ἐπιμελούμενοι, καί μακροθυμίας καί τῆς ἐν πᾶσι πρός πάντας ἀνοχῆς· μεθ᾿ ὑπομονῆς τά συμβαίνοντα φέροντες, καί εὐχαριστίας· καί ὡς θεῖα δόγματα [δόματα], τάς θλίψεις ἀκατασείστως δεχόμενοι·","english":"And for this reason he is greatly puffed up, and by the boastfulness of the conceit that nourishes his pride of mind, he sets himself against the word of truth; not knowing, as it seems, that the knowledge of those who are greatly puffed up over it because of love of glory, without practice, is manifestly a theology of demons; it has Jesus, the one supposedly being theologized about, plainly rebuking it, even if such a man, overcome by passion, does not perceive it.\n\nTherefore let us fear God with fear, and let us free ourselves from every defilement of flesh and spirit, not allowing the law of the flesh, through the praised mortification of the members, to rise up against the law of the spirit; nor let us circumscribe the magnificence of divine fear by merely outward ways of character; but let us make the outward composure of character a herald of the good inward disposition of the soul, so that we may escape the coming threat of fire; and let us adorn the good understanding with the practice of the commandments, so that we may not, as vainglorious men, carry around dead words, deprived of the life that comes from the practice of the commandments; but let us make the divine words effective in practice, pursuing peace with all and love; cultivating goodness and gentleness, and patience and forbearance toward all in all things; bearing what happens with endurance and thanksgiving; and receiving afflictions unshaken, as divine doctrines [gifts];","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":"μηδέν πρός τούς λόγους τῆς διά τούτων συμφερόντως διεξαγούσης ἡμῶν τήν ζωήν προνοίας ἀντιτείνοντες, ὅπως τύχωμεν τῆς αἰωνίου ζωῆς μετά πάντων τῶν ἁγίων, κατατρυφῶντες τῶν μελλόντων ἀγαθῶν, ἐν τῇ διαμονῇ τῆς τῶν αἰωνίων μακαριότητος, λέγοντος πρός ἡμᾶς ἀκούοντες τοῦ Θεοῦ· Δεῦτε οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τήν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπό καταβολῆς κόσμου· καί εὐφρανθῶμεν ἐκείνων ἀπολαύοντες τῶν ἀποῤῥήτων ἀγαθῶν, Ἅπερ ὀφθαλμός οὐκ εἶδε, καί οὖς οὐκ ἤκουσε, καί ἐπί καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἅ ἡτοίμασεν ὁ Θεός τοῖς ἀγαπῶσιν αὐτόν.\n\nΕΠΙΣΤΟΛΗ ΚΑ’.... ΠΡΟΣ ΑΓΙΩΤΑΤΟΝ ΕΠΙΣΚΟΠΟΝ ΚΥΔΩΝΙΑΣ. ΚΑ´Τοῦ αὐτοῦ πρός ἁγιώτατον ἐπίσκοπον Κυδωνίας.\n\n( Αὐτόν ἑαυτῷ τόν Θεόν ἴσον ὕψει τε καί βάθει, δι᾿ εὐσεβοῦς ἐρεύνης τοῦ μυστηρίου τῆς περί ἡμᾶς αὐτοῦ οἰκονομίας διαγνούς ὁ θεοφύλακτός μου δεσπότης, καί θαυμάσας πῶς ὁ ὅρος τῇ ἀοριστίᾳ, τἀναντία καί ἀμιγῆ, περί αὐτόν συναφθέντα, δι᾿ ἀλλήλων ἔσχε τήν δήλωσιν· τῆς μέν ἀπειρίας τῷ ὅρῳ ἀῤῥήτως συνορισθείσης· τοῦ δέ ὅρου ὑπερφυῶς τῇ ἀπειρία συναπλωθέντος· αὐτόν δέ περί ὅν ταῦτα κατ᾿ ἄμφω ταυτόν ἑαυτῷ, μηδέν τό παράπαν ἑαυτοῦ καθυφέντα κατά τό ἄπειρον, ὡς κατά φύσιν μετά ἀόριστον, κατ᾿ οἰκονομίαν δέ, ἀκατάληπτον καί ὄντα καί γινωσκόμενον· τό τε ὕψος τῆς θεϊκῆς δόξης ἀδιανόητον ἔχοντα, καί τό βάθος τῆς οἰκονομικῆς συγκαταβάσεως ἀπερίπληπτον, ἐμφρόνως ἑαυτόν κηροῦ δίκην, ὥσπερ σφραγίδι τῷ Θεῷ εὐείκτως ὑπέθηκεν, ὅν δι᾿ ὅλου εἰς τό βάθος ἐντυπωθέντα δεξάμενος, ἀρίδηλον μίμημα τῆς θείας ἑαυτόν κατέστησε μακαριότητος.","english":"not resisting in any way the words of the providence that through these things profitably directs our life, so that we may obtain eternal life with all the saints, delighting in the good things to come, in the abiding of the blessedness of eternal things, hearing God saying to us: Come, you who are blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; and let us rejoice, enjoying those secret good things which eye has not seen, nor ear heard, nor has it entered into the heart of man, which God has prepared for those who love him.\n\nLETTER 21.... TO THE MOST HOLY BISHOP OF CYDOΝΙΑ. 21. Of the same, to the most holy bishop of Cydonia.\n\n(My God-guarded master, having recognized God himself as equal to himself in height and depth through pious investigation of the mystery of his dispensation concerning us, and having marveled how the boundary, joined with the boundless, and the opposites and unmixed things that are around him, received their manifestation through one another—the infinity being ineffably bounded together with the boundary, and the boundary being wondrously conjoined to the infinity—and that he himself, around whom these things are in both respects the same as himself, having let go nothing at all of himself according to the infinite, so that by nature after the boundless he is both incomprehensible and known by dispensation, having the height of the divine glory unthinkable and the depth of the dispensational condescension incomprehensible, he wisely submitted himself like wax to God, readily, as to a seal; and receiving him wholly impressed into the depth, he made himself a manifest imitation of the divine blessedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"Σοφῶς γάρ τοῖς θείοις ἑαυτόν ἐναμείψας τρόποις· τῷ μέν ταπεινῶ τῆς φύσεως, δι᾿ ἀρετῆς ἐκέρασε τό τῆς ἀξίας ἀνάστημα· τῷ δέ ὕψει τῆς ἀξίας ἔμπαλιν, διά γνώσεως τήν τῆς φύσεως συνεπῆρε ταπείνωσιν· καί θάτερον θατέρῳ παραδόξως ἐνθεωρεῖσθαι πεποίηκε. Κατ᾿ ἄμφω γάρ ταυτόν ἑαυτῷ, μηδέν ἐν ἀμφοτέροις καθυφέντα σεμνότητος, ἑαυτόν συνετήρησε· δείξας μάλα σαφῶς, δι᾿ ὧν ἀκίβδηλον ( τήν πρός Θεόν ἐκτήσατο μίμησιν, ὡς τήν ἱερωσύνην ὁ Θεός ἐπί γῆς ἀνθ᾿ ἑαυτοῦ χειροτονήσας προὐβάλετο. Ἐφ᾿ ᾧτε καί σωματικῶς ὁρώμενος, καί τά αὐτοῦ μυστήρια τοῖς ὁρᾷν δυναμένοις μή διαλίπῃ φαινόμενα. Διά τοῦτο θεοειδῶς τῷ λόγῳ μετά τῶν τρόπων φερόμενος ὁ ἐμός δεσπότης, πολλήν μοι σωτηρίαν ἐνετεκτήνατο. Ὡς γάρ τούς ἀνθρώπους καταλλαγῆναι τῷ Θεῷ καί Πατρί ὡς πταισθέντας μᾶλλον ἤ πταίσαντας ὁ Κύριος παρεκάλεσε, καθώς μαρτυρεῖ λέγων ὁ θεσπέσιος Παῦλος, Ὑπέρ Χριστοῦ πρεσβεύομεν, ὡς τοῦ Θεοῦ παρακαλοῦντος δι᾿ ἡμῶν. Δεόμεθα ὑπέρ Χριστοῦ, καταλλάγητε τῷ Θεῷ· ἵνα ἐντρέψῃ τῷ μεγέθει τῆς εὐεργεσίας πρός συναίσθησιν ἐλθεῖν τῆς οἰκείας πωρώσεως· οὕτω καί ὁ ἐμός δεσπότης, δι᾿ ἑκουσίου ὑφέσεως, εὐμηχάνως με χειρωσάμενος, τό μαθεῖν δόξαι παρ᾿ ἐμοῦ διά γραμμάτων θελῆσαι, ἅπερ διδάσκειν διά τήν ἀξίαν προβέβληται, κἄν ὀψέ ποτε τῆς οἰκείας ἀμαθίας κατέστησε ἐπιγνώμονα. Ὁμολογῶ οὖν τῷ δεσπότῃ μου τήν χάριν· καί σεμνύνομαι τῷ τρόπῳ δι᾿ οὖ τό νέφος μου τῆς οἰήσεως εὐαφῶς ἀπεώσατο· καί αἰτῶ αὐτόν τοιούτοις καί λόγοις καί τρόποις ῥυθμίζοντα τόν αὐτοῦ δοῦλον μή παύσασθαι. ΕΠΙΣΤΟΛΗ ΚΒ’.... ΠΡΟΣ ΑΥΞΕΝΤΙΟΝ.","english":"For wisely did he exchange himself for divine ways of life: by the lowliness of his nature, through virtue, he tempered the height of his worth; and conversely, by the height of his worth, through knowledge, he lifted up the lowliness of his nature; and he caused each to be contemplated in the other paradoxically. For in both respects he kept himself the same as himself, conceding nothing of dignity in either; showing very clearly, through the things by which he acquired a genuine imitation of God, that God, ordaining the priesthood on earth in his own place, set him forth. So that even when seen bodily, he does not cease to make his mysteries appear to those able to see. For this reason my master, borne in a God-like manner in word together with his ways, wrought great salvation for me. For as the Lord exhorted men to be reconciled to God and the Father as those who had been wronged rather than as those who had wronged, as the divine Paul testifies, saying, We are ambassadors for Christ, as though God were entreating through us. We beseech you for Christ's sake, be reconciled to God; so that by the greatness of the beneficence he might turn them to a sense of their own hardness of heart; so also my master, by a voluntary yielding, cunningly subduing me, wished to seem to have learned from me by letters the things which by reason of his worth he has been set forth to teach, and at last brought me to recognize my own ignorance. I therefore acknowledge the grace to my master; and I take pride in the manner by which he gently thrust away the cloud of my conceit; and I ask him not to cease regulating his servant by such words and such ways. LETTER 22.... TO AUXENTIUS.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"ΚΒ´Τοῦ αὐτοῦ πρός Αὐξέντιον.\n\n( Εἰ μέν θαῤῥοῦντες τῷ Πνεύματι, καθά ἀλύτως περικειμένην ὑμῖν αὐτοῖς ἔχετε τήν ἀγάπην, μηδενός δεομένην πρός καινισμόν, ἀμελεῖν τῶν πρός τούς φίλους διέγνωτε γραμμάτων, ἐπαινῶ τε τόν νόμον, καί ὑμᾶς ἀποδέχομαι· πιστεύοντας ἐκείνῳ τῆς ἀγάπης τόν θησαυρόν, ἐξ οὖ τε καί εἰς ὅν ἄρχεσθαί τε καί ἀναπαύεσθαι πέφυκεν. Εἰ δέ τοῦ καθήκοντος φιλικοῦ τρόπου κατολιγωροῦντες τοῦ γράφειν δι᾿ ὄκνου παραιτεῖσθε, τἀναντία ποιεῖν οὐ παύσομαι· φίλους αἰδεῖσθαι διά μέγεθος τῆς κατά κόσμον προλήψεως οὐκ εἰδώς. Εἰ δέ τῶν δύο τοῦ μή γράφειν οὐδέν καθέστηκεν αἴτιον, δέξασθε ἀπόντων, καί δότε προθύμως ἀποῦσιν, ὡς ἐδίδαξεν ἡ φύσις, διά γραμμάτων τήν ἔντευξιν· μᾶλλον δέ, ὡς Θεός τήν φύσιν σοφίσας παρεμυθήσατο. Κεντρίζει γάρ ἠρεμοῦσαν τήν μνήμην, καί διεγείρει νυστάζουσαν, πρός τό ἰδεῖν καί ἀναμάττεσθαι τῶν φιλουμένων τά πρόσωπα, γράμμασι λόγος μορφούμενος· δι᾿ ὧν ὁ πόθος πυρός δίκην σβεσθέντος, ἐκ μικροῦ σπινθῆρος πάλιν ἀναῤῥιπίζεται.","english":"22. From the same, to Auxentius.\n\nIf, trusting in the Spirit, you have love for yourselves as an unbreakable possession, needing nothing for renewal, you have decided to neglect letters to friends, I praise the law and I accept you—you who trust that treasure of love to him from whom and toward whom it is natural both to begin and to rest. But if, disregarding the proper friendly manner, you decline to write out of hesitation, I will not cease to do the opposite—I who do not know how to defer to friends because of the greatness of worldly presumption. But if neither of the two is the cause of not writing, then receive from those who are absent, and give willingly to those who are absent, as nature taught, an encounter through letters—or rather, as God, having made nature wise, provided consolation. For a word shaped by letters goads the memory when it is at rest, and rouses it when it is drowsing, to see and to reimprint the faces of those who are loved; through these, desire, like a fire that has been quenched, is fanned again into flame from a small spark.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"ΕΠΙΣΤΟΛΗ ΚΓ’.... ΠΡΟΣ ΣΤΕΦΑΝΟΝ ΠΡΕΣΒΥΤΕΡΟΝ. ΚΓ´Τοῦ αὐτοῦ πρός Στέφανον πρεσβύτερον.\n\n( Ἀγάπης ἴδιον ὑπάρχει πνευματικῆς, οὐ μόνον παρόντας εὐεργετεῖν τούς χρῄζοντας, ἀλλά καί ἀπόντας παραμυθεῖσθαι· καί μή συγχωρεῖν τοῖς σώμασι τάς ψυχάς συνδιατέμνεσθαι· μήτε μήν τοῦ λόγου, δι᾿ οὖ τήν εἰκόνα φέρει τοῦ Κτίσαντος ἡ ψυχή, περιγράφεσθαι τόπῳ τήν δύναμιν· ἀλλ᾿ ἤ παρόντας τοῖς ἠγαπημένοις διά φωνῆς κατ᾿ ὀφθαλμούς τά πρέποντα διαλέγεσθαι, ἤ ἀπόντας διά γραμμάτων προσομιλεῖν. Τοῦτον γάρ τόν τρόπον ἡ φύσις κατά Θεοῦ χάριν σοφῶς ἐπενόησε, πρός ἕνωσιν ἀδιάστατον τῶν πολλῷ διεστηκότων ἀλλήλων σωματικῶς τῷ τοπικῷ διαστήματι. Οὕτω γάρ ὁ λόγος συχνότερον ἐνηχούμενος φωνῇ τε καί γράμμασι δυσέκνιπτον μνήμην ἐντίθεται τῇ ψυχῇ, πρός τό διά παντός ὁρᾷν τούς ἀεί κατ᾿ ἀγάπην παρόντας τῷ πνεύματι· καί περιπτύσσεσθαι, καί πάντων ἀνακαλεῖσθαι τῶν λυπηρῶν. Μή τοίνυν ἐπιλάλησθέ μου τοῦ παιδός ὑμῶν καί μαθητοῦ, τίμιοι Πατέρες, ἀλλ᾿ ὡς ἀγάπης ὄντες καί μαθηταί καί διδάσκαλοι, θρέψατε λόγῳ τῶν ἀρετῶν τήν λιμώττουσάν μου ψυχήν· καί φωτίσατέ μου τόν νοῦν ἀγνοίας ζόφῳ πεπιεσμένον, πρός τόν ἀποκείμενον ὑμῖν ἐν οὐρανοῖς ὑπέρ τούτου μισθόν ἀποβλέποντες· κἄν τό γινόμενον τυχόν πρός ὀλίγον ὑμᾶς κρείττονος ἀπάγῃ καί τιμιωτέρας σχολῆς. Οἶδα γάρ, ὡς οὐκ ἴσον πρός εὐδοξίαν, ἀμέσως τε Θεῷ προσομιλεῖν, καί τῶν ἡττόνων συμπαθῶς προνοεῖν. Πλήν οὐδέ τοῦτο τῶν Θεῷ νενομισμένων ἀλλότριον.","english":"LETTER 23. To Stephen the Presbyter. 23. From the same, to Stephen the Presbyter.\n\nIt is a property of spiritual love not only to benefit those in need who are present, but also to console those who are absent; and not to allow souls to be cut off together with bodies, nor indeed the power of reason, through which the soul bears the image of the Creator, to be circumscribed by place; but either to converse with the beloved in person, speaking what is fitting face to face by voice, or, when absent, to commune with them by letters. For nature, by the grace of God, wisely devised this means for the unbroken union of those who are separated from one another by a great bodily distance in local space. For in this way reason, being sounded more frequently by voice and letters, implants in the soul a memory hard to wash away, so that it may always see those who are ever present in spirit through love, and embrace them, and be recalled from all sorrows. Do not, then, overlook me, your child and disciple, honored Fathers, but, since you are both disciples and teachers of love, feed with the word of the virtues my soul that is hungering; and enlighten my mind, pressed down by the darkness of ignorance, looking toward the reward laid up for you in heaven on this account—even if what is done should perhaps for a little while draw you away to a better and more honored occupation. For I know that it is not equal in glory to converse directly with God and to provide with compassion for those who are lesser. Nevertheless, not even this is foreign to what is reckoned as belonging to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"ΕΠΙΣΤΟΛΗ ΚΔ’.... ΠΡΟΣ ΚΩΝΣΤΑΝΤΙΝΟΝ ΣΑΚΕΛΛΑΡΙΟΝ. ΚΔ΄. Τοῦ αὐτοῦ πρός Κωνσταντῖνον σακελλάριον. ( Ἤκε τό τίμιον τοῦ θεοφυλάκτου μου δεσπότου γράμμα μετά τῆς εἰρήνης, καί αὐτόν ὅλον φέρον τοῖς τρόποις φαινόμενον. Τῇ γάρ τῶν λόγων σεμνότητι, πέφυκέ πως ἐμφαίνεσθαι μετά τῆς τῶν τρόπων ἐπιεικείας καί τῆς ψυχῆς ἡ διάθεσις. Καί ἤσθην ὥσπερ αὐτόν παρόντα δεξάμενος τόν ἐμόν δεσπότην, καί ἠσπασάμην τῷ πνεύματι, καί ὅλον τῷ χωρήματι τῆς καρδίας περιλαβών ἀπεθέμην· καί ἐδόξασα Χριστόν τόν Θεόν ἡμῶν σοφῶς τοῖς ἀνθρώποις ἐμφῦντα τῆς ἀγάπης τόν νόμον· καθ᾿ ὅν ἀλλήλων ἀπεῖναι οὐδέποτε δύνασθαι, κἄν πολλῷ διεστήκασιν ἀλλήλων σωματικῶς τῷ τοπικῷ διαστήματι, οἱ τῶν σπερμάτων τῆς ἀγάπης δεόντως ἐπιμελεῖσθαι γινώσκοντες. Ἀλλ᾿ ἐπειδή εἰρήνης κοσμικῆς εὐαγγέλια τό γράμμα κομίσαν, εἰς χαράν τῆς ψυχῆς τήν λύπην μεθήρμοσε· δέον ἐστίν ἡμᾶς ὑπέρ αὐτῆς εἰκότως τῷ χαρισαμένῳ Θεῷ γενέσθαι πάντως εὐγνώμονας, ἵνα μή φανῶμεν ἀχάριστοι περί τήν εὐποιίαν, κακῶς τόν εὐεργέτην ἀνταμειψάμενοι. Γενησόμεθα δέ πάντως εὐγνώμονες, εἰς δέον τῇ εἰρήνῃ χρησάμενοι, καί τήν πρός τόν κόσμον καί τόν κοσμοκράτορα, κακῶς ἡμῖν ἐνυπάρξασαν ἀθετήσαντες φιλίαν, καί διά τῶν παθῶν πρός τόν Θεόν συνιστάμενον κἄν ὀψέ ποτε καταλύσωμεν πόλεμον· καί σπονδάς ἀλύτους τῆς πρός αὐτόν εἰρήνης ποιήσαντες, ἐν τῇ καταργήσει τοῦ σώματος, τῆς πρός αὐτόν ἔχθρας παυσώμεθα.","english":"LETTER 24. To Constantine the Sacellarius. 24. From the same, to Constantine the Sacellarius. The precious letter of my God-guarded master has arrived with peace, and it carries him whole, appearing in his manners. For by the dignity of its words, the disposition of his soul is naturally shown forth together with the gentleness of his manners. And I rejoiced as if I had received my master himself present, and I greeted him in spirit, and embracing him wholly in the capacity of my heart I laid him up; and I glorified Christ our God, who wisely implanted among men the law of love, according to which those who know how rightly to care for the seeds of love can never be absent from one another, even if they are separated from each other by a great bodily distance of place. But since the letter brought tidings of worldly peace, it changed my grief into joy of soul; it is fitting that we should by all means be grateful to God who granted it, so that we may not appear ungrateful for his beneficence, having badly repaid our benefactor. And we shall be grateful by all means if we use peace as we ought, and renounce the friendship with the world and the ruler of this world that has dwelt in us badly, and through the passions put an end—even if late—to the war that stands against God; and having made unbreakable treaties of peace with him, in the destruction of the body let us cease from the enmity against him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"Ἀδύνατον γάρ ἐστιν ἡμᾶς φιλωθῆναι Θεῷ, διά τῶν παθῶν ( πρός αὐτόν στασιάζοντας, καί τῷ πονηρῷ τυράννῳ, καί φονευτῆ τῶν ψυχῶν διαβόλῳ διά κακίας δασμοφορεῖν ἀνεχομένους, μή πρότερον δι᾿ ὅλου πολεμωθέντας τῷ πονηρῷ. Μέχρι γάρ τότε τοῦ Θεοῦ καθεστήκαμεν ἐχθροί καί πολέμιοι, κἄν πιστῶν προσηγορίαν ἡμῖν αὐτοῖς περιπλάττωμεν, μέχρις οὗ πάθεσιν ἀτιμίας δουλεύειν βουλώμεθα· καί οὐδέν ὄφελος ἡμῖν ἐκ τῆς κατά κόσμον εἰρήνης λοιπόν περιγενήσεται, τῆς ψυχῆς κακῶς\n\nδιακειμένης, καί πρός τόν ἴδιον ποιητήν στασιαζούσης, καί ὑπό τήν αὐτοῦ βασιλείαν γενέσθαι οὐκ ἀνεχομένης· ἔτι μυρίοις πεπραμένης ὡμοῖς δεσπόταις, εἰς κακίαν αὐτήν κατεπείγουσι, καί τήν ἀπώλειαν φέρουσαν ὁδόν τῆς σωζούσης μᾶλλον ἀπατηλῶς αἱρεῖσθαι παρασκευάζουσιν. Ἐπειδάν δέ τῆς τῶν παθῶν μέθης ἐκνήψωμεν, καί τῆς τοῦ διαβόλου πονηρᾶς κατεξαναστῶμεν καί τυραννικῆς βασιλείας, καί τόν αὐτοῦ πικρότατον ζυγόν ἑαυτῶν ἐκτιναξώμεθα· καί κατίδοιμεν ὅσον ἡμᾶς ἡ πρός αὐτόν φιλία κατέφθειρε· τηνικαῦτα δεξόμεθα τοῦ εἰρηνικοῦ καί πράου βασιλέως Χριστοῦ τήν εἰρηνικήν παρουσίαν ἐφ᾿ ἑαυτοῖς ἀοράτως γινομένην· καί ἀνεξόμεθα ὑπό τόν αὐτοῦ γενέσθαι ζυγόν, νόμοις ἀληθείας τάσσοντος ἡμᾶς καί ῥυθμίζοντος· καί τήν πρός αὐτόν στείλασθαι ἑκουσίως φιλίαν καταδεξόμεθα, φόρους αὐτῷ καί δασμούς ἑκουσίως προσάγοντες, τούς διά τῶν ἀρετῶν κατ᾿ ἐντολήν τελεσφορουμένους ἐν ἡμῖν τῆς δικαιοσύνης καρπούς. Οἷς ὑπέρ τῆς ἡμῶν σωτηρίας ἡδόμενος ὁ μόνος ἀπροσδεής, πάντα ἡμῖν χαρίσηται ὡς ἀψευδής, ὅσα ἡμῖν ἐπηγγείλατο.","english":"For it is impossible for us to be loved by God while we are in revolt against him through the passions, and while we endure paying tribute through vice to the evil tyrant and murderer of souls, the devil, unless we have first been wholly at war with the evil one. For until then we stand as enemies and foes of God, even if we plaster the name of the faithful upon ourselves, for as long as we choose to be slaves to dishonorable passions; and no benefit from peace according to the world will any longer accrue to us, since the soul is in a bad state and is in revolt against its own Maker and does not endure to come under his kingdom; it is still sold to ten thousand savage masters who drive it on to vice and cunningly arrange for it to choose the road that leads to destruction rather than the one that saves. But when we have sobered up from the drunkenness of the passions, and have risen up against the devil's evil and tyrannical kingdom, and have shaken off his most bitter yoke from ourselves, and have seen how greatly friendship with him has corrupted us—then we shall receive the peaceful presence of the peaceful and gentle King Christ, coming to us invisibly, and we shall endure to come under his yoke, as he orders and regulates us by the laws of truth; and we shall accept to cultivate friendship with him willingly, bringing to him willingly as tribute and taxes the fruits of righteousness that are brought to fulfillment in us through the virtues according to his commandment. Delighting in these for the sake of our salvation, the only one who needs nothing will grant us all things, as he who does not lie, whatever he has promised us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"Τἀ δέ ἐστιν, Ἅ ὀφθαλμός οὐκ εἶδε, καί οὖς οὐκ ἤκουσε, καί ἐπί καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἅ ἡτοίμασεν ὁ Θεός τοῖς ἀγαπῶσιν αὐτόν. Εἰς τοῦτο γάρ ἡμᾶς καί πεποίηκεν, ἵνα γενώμεθα θείας κοινωνοί φύσεως, καί τῆς αὐτοῦ ἀϊδιότητος μέτοχοι· καί φανῶμεν αὐτῷ ὅμοιοι κατά τήν ἐκ χάριτος θέωσιν· δι᾿ ἥν πᾶσά τε τῶν ὄντων ἡ σύστασίς ( ἐστι καί ἡ διαμονή, καί ἡ τῶν ὄντων παραγωγή καί γένεσις.\n\nΓενώμεθα τοίνυν ἄξιοι τῆς εἰρήνης, δέσποτά μου εὐλογημένε, τά ἐν ἡμῖν στασιάζοντα πρός Θεόν πάθη ἑαυτῶν ἀνδρικῶς περιελόντες. Τήξωμεν ὅση δύναμις τό σῶμα, δι᾿ οὗ σφριγῶντος ἡ τοῦ διαβόλου πρός τήν ψυχήν γένεσθαι εἴσοδος. Ἀναγνώσμασι θείοις πλανώμενον στήσωμεν τόν νοῦν, καί πρός τόν Θεόν πάλιν ἐπαναγάγωμεν. Ἐγκρατείας τόνοις καί ἀγρυπνίας, κατ᾿ ὄρεξιν εἰς πολλά φερομένην ἀτάκτως τήν ἐπιθυμίαν, σωφρόνως καταστείλωμεν. Εὐχαῖς καί δεήσεσι καί ἐλεημοσύναις, τόν θυμόν ζέοντα καί ταρασσόμενον, σοφῶς κατευνάσωμεν. Φόβῳ Θεοῦ καί ἀπειλῇ τῶν μελλόντων, ἀκολάστως κινούμενά τε καί ἐνεργοῦντα τά αἰσθητήρια, παύσωμεν. Ἐπί πᾶσι, καί πρό πάντων μνησθῶμεν τοῦ θανάτου, καί τῆς φοβερᾶς τῆς ψυχῆς ἐκ τοῦ σώματος ἐξόδου· καί πῶς ὑπαντῶσιν αὐτῇ κατά τόν ἀέρα τοῦτον αἱ ἀρχαί καί ἐξουσίαι καί δυνάμεις τοῦ σκότους· πᾶσα πρός ἑαυτήν διέλκουσά τε καί κατατέμνουσα, κατ᾿ ἀναλογίαν τῆς σχετικῶς πρός αὐτήν διά τοῦ μέσου πάθους γενομένης κακῆς οἰκειότητος. Μνησθῶμεν τῆς ἐν τῷ ᾅδη κατά συνείδησιν γινομένης τῇ ψυχῇ πικρᾶς ὀδύνης, ἐπί τῇ μνήμῃ τῶν αὐτῇ κακῶς διά τοῦ σώματος πεπραγμένων.","english":"These are the things that eye has not seen, and ear has not heard, and have not arisen in the heart of man, which God has prepared for those who love him. For to this end he also made us, that we might become partakers of the divine nature and sharers of his eternity, and might appear like him in the deification that comes by grace—through which is both the constitution and the continuance of all things that exist, and the production and generation of things that exist.\n\nLet us therefore become worthy of the peace, my blessed master, manfully casting off from ourselves the passions within us that are in revolt against God. Let us melt down the body as far as we are able, for when it is in full vigor there comes the entrance of the devil against the soul. Let us set aright the mind that wanders among divine readings, and lead it back again to God. By the tensions of self-control and vigil, let us wisely restrain the desire that is borne disorderly toward many things according to appetite. By prayers and supplications and almsgivings, let us wisely calm the anger that boils and is troubled. By the fear of God and the threat of things to come, let us stop the senses that are moved and active without restraint. Above all, and before all things, let us remember death, and the fearful departure of the soul from the body; and how the principalities and powers and forces of darkness meet it in this air, each one dragging it to itself and cutting it apart, in proportion to the evil affinity that was formed toward it through the passion that mediated between them. Let us remember the bitter pain that comes to the soul in Hades according to conscience, at the memory of the evils done by it through the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"Μνησθῶμεν τῆς τελευταίας τοῦ παντός κόσμου συντελείας, καθ᾿ ἥν τῷ πολλῷ καί ἀπλέτῳ πυρί τό πᾶν καταφλέγεται τοῦτο· στοιχείων φοβερῶς κλονουμένων τῇ τήξει τῆς καύσεως· οὐρανοῦ τῇ ἑλίξει [καί] φόβῳ κατ᾿ ἔπειξιν φεύγοντος ἀπό προσώπου πυρός τοῦ προκαθαίροντος τήν κτίσιν διά τήν τοῦ Καθαροῦ παρουσίαν· θαλάσσης ἀφανιζομένης, γῆς βρασσομένης, καί ἐκ πυθμένος, καί τάς ἀπείρους τῶν ἀνθρωπίνων σωμάτων ἀμειώτως παρεχούσης μυριάδας· μνησθῶμεν τῆς φρικτῆς ὥρας τῆς ἀπολογίας τῆς ἐπί τοῦ φοβεροῦ καί φρικτοῦ βήματος τοῦ Χριστοῦ γενησομένης· ἡνίκα πᾶσα ἡ δύναμις τῶν οὐρανῶν, καί πᾶσα ἡ ἀπό καταβολῆς τοῦ αἰῶνος κτίσις τῶν ἀνθρώπων ἐφορᾷ τά ἑκάστῳ προσόντα, μέχρι καί ψιλοῦ ἐνθυμήματος· ἡνίκα τούς μέν, διά τήν τῶν ἔργων λαμπρότητα τό ( ἄφραστον φῶς διαδέξηται· καί ἡ τῆς ἁγίας καί μακαρίας Τριάδος ἔλλαμψις τρανώτερον ἐπιλαμπούσης, τοῖς ὁρᾷν καί ὑποδέχεσθαι διά καθαρότητα ψυχῆς δυναμένοις· τούς δέ διά τήν τῶν ἔργων ἀτοπίαν τό σκότος ὑποδέξεται τό ἐξώτερον, καί ὁ ἀκοίμητος σκώληξ, καί τό πῦρ τῆς γεέννης τό ἄσβεστον· καί τό πάντων βαρύτατον, ἡ ἐν τῷ συνειδότι αἰσχύνη πέρας οὐκ ἔχουσα. Μνησθῶμεν τούτων ἁπάντων ἵνα τῶν μέν γενώμεθα ἄξιοι τῶν, δέ πεῖραν λαβεῖν μή","english":"Let us remember the final consummation of the whole world, in which this entire universe is consumed by the great and boundless fire, while the elements are terribly shaken by the melting of the burning; when heaven, by its rolling and in fear, flees in haste from the face of the fire that first purifies creation because of the presence of the Pure One; when the sea vanishes, the earth is churned up even from its bottom, and yields up the countless myriads of human bodies without diminution; let us remember the dreadful hour of the defense that will take place before the fearful and dreadful judgment seat of Christ; when all the host of the heavens and all the creation of men from the foundation of the age looks upon what belongs to each one, down to a mere thought; when some, because of the splendor of their works, are received by the ineffable light, and the illumination of the holy and blessed Trinity shines more clearly upon those who are able to see and receive it through purity of soul; while others, because of the disorder of their works, are received by the outer darkness, and the undying worm, and the unquenchable fire of Gehenna; and, heaviest of all, the shame in the conscience that has no end. Let us remember all these things, so that we may become worthy of the one, and not","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":228,"ref":"p228","source":"κατακριθῶμεν· καί γενώμεθα ἑαυτῶν καί τοῦ Θεοῦ, μᾶλλον δέ μόνου καί ὅλου Θεοῦ, καί ὅλοι· μηδέν ἐπίγειον ἐν ἡμῖν αὐτοῖς φέροντες, ἵνα Θεῷ πλησιάσωμεν, καί θεοί γενώμεθα, ἐκ Θεοῦ τό θεοί εἶναι λαβόντες. Οὕτω γάρ τιμᾶται τά θεῖα δωρήματα, καί ἡ τῆς θείας εἰρήνης φιλοφρονεῖται παρουσία. Καί ταῦτα μέν περί τούτων. Ὁ δέ Θεός τῆς εἰρήνης ὁ καταλλάξας ἡμᾶς ἑαυτῷ διά τοῦ σταυροῦ, καί ἐξαγοράσας τῷ ἰδίῳ αἵματι τῆς ἐξουσίας τοῦ σκότους αὐτός τήν εἰρήνην αὐτοῦ τήν ὑπερέχουσαν πάντα νοῦν χαρίσηται τῷ εὐλογημένῳ μου δεσπότῃ, καί ἀξιώσαι αὐτόν τῆς ἐπουρανίου αὐτοῦ βασιλείας· ἔνθα πάντων τῶν εὐφραινομένων ἡ κατοικία, καί ὁ τῶν ἑορταζόντων χορός.\n\nΕΠΙΣΤΟΛΗ ΚΕ’.... ΠΡΟΣ ΚΟΝΩΝΑ ΠΡΕΣΒΥΤΕΡΟΝ ΚΑΙ ΗΓΟΥΜΕΝΟΝ. ΚΕ´Τοῦ αὐτοῦ πρός Κόνωνα πρεσβύτερον καί ἡγούμενον. ( Πιστεύω καθώς παρέλαβον καί ἐδιδάχθην, ὅτι ὁ Θεός ἀγάπη ἐστί· καί ὅτι καθώς αὐτός εἷς ἐστι, μηδέποτε τοῦ εἷς εἶναι παυόμενος, οὕτω τούς κατά τήν αὐτοῦ ἀγάπης ζῶντας, ἕνα ποιεῖ, καί μίαν αὐτοῖς χαρίζεται καρδίαν καί ψυχήν, κἄν πολλοί τύχοιεν ὄντες· ἵνα ὡς μίαν ψυχή, ἔχοντες, τάς ἀλλήλων ἐπιγινώσκωσι καρδίας, καί μή κάμνωσι τῇ ἀγνοίᾳ ἐρευνῶντες περί τῶν ἀδήλων, στοχαζόμενος ἕκαστος τήν ἐφ᾿ ἑαυτῷ τοῦ πέλας διάθεσιν.","english":"...we may be condemned; and may we become our own and God's—or rather God's alone and wholly, and wholly so—bearing nothing earthly within ourselves, so that we may draw near to God and become gods, receiving from God the very being of gods. For in this way the divine gifts are honored, and the presence of divine peace is welcomed with affection. And this much concerning these matters. But may the God of peace, who reconciled us to himself through the cross and redeemed us by his own blood from the authority of darkness, himself grant his peace that surpasses all understanding to my blessed master, and deem him worthy of his heavenly kingdom, where is the dwelling of all who rejoice and the choir of those who keep festival.\n\nLetter 25. To Conon, Presbyter and Hegumen. 25. By the same, to Conon, presbyter and hegumen. I believe, just as I received and was taught, that God is love; and that just as he is one, never ceasing to be one, so he makes those who live according to his love into one, and grants them one heart and one soul, even if they happen to be many; so that, having as it were one soul, they may know each other's hearts, and may not grow weary in ignorance searching after things unseen, each one guessing at the disposition of his neighbor toward himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"Διά τοῦτο πιστεύων τῇ χάριτι τοῦ Χριστοῦ τῇ ἐν σοί κινουμένῃ, ἅγιε Πάτερ, ὅτι οὐδέν ἀγνοεῖς τῶν ἐν τῇ ἐμῇ καρδίᾳ ὥσπερ ἴσως, κἄν τολμηρόν εἰπεῖν, οὔτε ἐγώ τῶν ἐν σοί, θαῤῥῶ παραιτήσασθαι τέως κατά τό παρόν τήν πρός ὑμᾶς ἄφιξιν, εἰδώς ὅτι οὐ παρακοῆς τήν παραίτησιν εἶναι πιστεύετε, ἀλλά πάθους σωματικοῦ βίᾳ με κωλύοντος τῆς ὁδοῦ, καί τό πρόθυμον τῆς ψυχῆς εἰς ἔργον προελθεῖν μή συγχωροῦντος. Ἀλλά καί ἀπών τῷ σώματι διά τοῦ παρόντος γράμματος, ὁ ἀεί παρών τῷ πνεύματι, καί μηδέποτε ὑμῶν κατά ψυχήν χωριζόμενος, ἀσπάζομαί σε τόν ἐμόν κατά Θεόν πατέρα καί προστάτην, καί τῆς ἐμῆς ἐπιμελητήν σωτηρίας, καί τήν ἁγίαν σου, καί τῆς Χριστοῦ βασιλείας ἀξίαν ποίμνην· καί παρακαλῶ δεήσεις ὑπέρ ἐμοῦ ποιεῖσθαι πρός Κύριον, ἵνα ζῶσαν καί ἔμπρακτον τήν εἰς αὐτόν πίστιν ἀπενέγκωμαι, μή νεκρωθεῖσαν τοῖς πάθεσιν, ἀλλά τήν δύναμιν ἔχουσαν ( τοῦ τε σταυροῦ καί τοῦ θανάτου, καί τῆς ταφῆς καί τῆς ἀναστάσεως αὐτοῦ· τοῦ μέν σταυροῦ, κατά τήν ἀπραξίαν τῆς ἁμαρτίας· τοῦ δέ θανάτου, κατά τήν πληρεστάτην ἀποβολήν τῆς κακίας· τῆς δέ ταφῆς κατά τήν ἀπόθεσιν τῆς κατά ψυχήν περί τά αἰσθητά φαντασίας· τῆς δέ ἀναστάσεως, κατά τόν πλοῦτον τῶν ἀρετῶν, καί τήν περιουσίαν τῆς αὐτοῦ ἐπιγνώσεως ἀληθοῦς, καί τήν εἰς ὕψος τῆς διανοίας ἀπό τῶν φθειρομένων ἔγερσιν, ἵνα γένωμαι σύσσωμος αὐτοῦ καί σύμψυχος. Καί ἁπλῶς εἰπεῖν, κατά τήν αὐτοῦ ἐπαγγελίαν, κατά πάντα ὅμοιος, χωρίς τῆς πρός αὐτόν κατά τήν φύσιν ταυτότητος·","english":"Therefore, trusting in the grace of Christ that is at work in you, holy Father, that you are ignorant of nothing that is in my heart—just as, perhaps, though it is bold to say it, neither am I ignorant of what is in you—I have confidence for the present to decline, for now, my arrival to you, knowing that you believe the declining is not of disobedience, but of bodily suffering forcibly hindering me from the journey, and not permitting the eagerness of my soul to come forth into action. But even though absent in body, through the present letter—I who am always present in spirit, and never separated from you in soul—I greet you, my father and protector according to God, and caretaker of my salvation, and your holy flock, worthy of the kingdom of Christ; and I entreat you to make supplications on my behalf to the Lord, that I may bring to him a living and practical faith, not one put to death by the passions, but one having the power of his cross and death and burial and resurrection: of the cross, in the inactivity of sin; of the death, in the most complete casting away of evil; of the burial, in the setting aside of the soul's imagination concerning sensible things; of the resurrection, in the wealth of virtues, and the abundance of his true knowledge, and the awakening of the mind to height from corruptible things, that I may become of one body and one soul with him. And to speak simply, according to his promise, like him in all things, apart from the identity with him according to nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"ἵνα μή τήν δοθεῖσάν μοι παρ᾿ αὐτοῦ διά τῶν εἰρημένων ζωήν νεκρώσας, τοῖς ἔργοις τῆς ἀτιμίας, τό κρῖμα δικαίως σχῶ τῶν ἀποκτεινάντων τήν ἑαυτῶν ζωήν, τόν Κύριον ἡμῶν τόν Ἰησοῦν τόν Χριστόν. Φοβερόν γάρ ὄντως, καί πάσης κατακρίσεως ὑπερέκεινα, τό τήν δοθεῖσαν ἡμῖν παρά Θεοῦ κατά δωρεάν τοῦ ἁγίου Πνεύματος ἑκουσίως νεκρῶσαι ζωήν, διά τῆς πρός τά φθειρόμενα ἀγάπης. Καί ἴσασι πάντως τοῦτον τόν φόβον, οἱ τήν ἀλήθειαν τῆς φιλαυτίας προτιμᾷν μελετήσαντες. ΕΠΙΣΤΟΛΗ Κ ’.... ΠΡΟΣ ΘΑΛΑΣΣΙΟΝ ΠΡΕΣΒΥΤΕΡΟΝ ΕΡΩΤΗΣΑΝΤΑ... Κστ´. Τοῦ αὐτοῦ πρός Θαλάσσιον πρεσβύτερον ἐρωτήσαντα, πῶς ἔνιοι τῶν ἐν τοῖς ἔθνεσι βασιλέων, ὑπέρ ὀργῆς θεηλάτου ἐπικειμένης τῷ ὑπηκόῳ πλήθει κατέθυον τέκνα καί πρεσγενεῖς, καί ἐπαύετο ἡ ὀργή, καθώς πολλοῖς τῶν ἀρχαίων ἱστόρηται.\n\n( Καί Ἕλλησιν ὁ Θεός συνεχώρει χρηματίζεσθαι, δι᾿ ὧν ἑαυτοῖς τήν τῶν μελλόντων πρόγνωσιν, καί τήν τῶν λυπούντων ἀπαλλαγήν ἐπενόησαν τρόπων· καί ἐδίδου πολλάκις κατ᾿ ἐλπίδας αὐτοῖς ἐκβαίνειν τά πράγματα, πᾶσι προοδοποιῶν κατά πρόνοιαν, καθώς ἕκαστος ἠδύνατο δέξασθαι, τήν τοῦ μέλλοντος μεγάλου μυστηρίου παραδοχήν. Εἰ γάρ φιλοστοργία τῶν ἀρχόντων πρός τούς ἀρχομένους δι᾿ ἔργου προβαίνουσα, ὅλον ὑφήρπασε τῆς ἐπικειμένης ἀνάγκης τό ὑπήκοον· οὐ ξένον οὐδέ ἄπιστον, εἰ ὁ φύσει φιλάνθρωπος, καί μόνος Δημιουργός καί Βασιλεύς τῶν ἀνθρώπων, τόν αὐτοῦ Υἱόν ὑπέρ πάντων τῶν ἀνθρώπων εἰς θάνατον, κατ᾿ οἰκονομίαν διά σαρκός προέσχετο, ἵνα τῶν κατεχόντων λυτρώσηται κακῶν.","english":"so that I might not, by putting to death through works of dishonor the life given to me by him through what has been said, justly incur the condemnation of those who killed their own life—our Lord Jesus Christ. For truly fearful, and beyond all condemnation, is the willing putting to death, through love for things that perish, of the life given to us by God as a gift of the Holy Spirit. And all those who have set their hearts on preferring the truth of self-love certainly know this fear. LETTER 20... TO THALASSIOS THE ELDER, WHO ASKED... 26. By the same author, to Thalassios the elder, who asked how certain of the kings among the nations, when a divinely sent wrath lay upon the subject multitude, used to sacrifice children and firstborn, and the wrath ceased, as is recorded by many of the ancients.\n\n( And God permitted even the Greeks to receive oracles, by the means through which they devised for themselves foreknowledge of things to come and release from things that grieved them; and he often granted that their affairs turned out according to their hopes, preparing the way for all, by his providence, for the reception of the great mystery to come, insofar as each was able to receive it. For if the affection of rulers toward their subjects, when it advances into action, has wholly snatched the subject people away from the necessity that lay upon them, it is neither strange nor incredible if the one who is by nature a lover of humanity, and the only Creator and King of men, set forth his own Son in his economy through the flesh unto death for the sake of all men, in order that he might redeem them from the evils that held them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"Ἀμέλει τῶν βασιλέων Ἰσραήλ καί Ἰούδα κατά τῶν Μωαβιτῶν ἐπιστρατευσάντων ἐπί τοῦ ἁγίου Ἐλισσαίου τοῦ προφήτου, καί μετά μεγάλην νίκην μελλόντων καί αὐτήν πᾶσαν τῆς βασιλείας πορθῆσαι τήν πόλιν, λαβών κατά τό εἰθισμένον, ὡς ἔοικεν, ἔθνεσιν, ὁ τῆς χώρας βασιλεύς τόν υἱόν αὐτοῦ, κατ’ ὀφθαλμούς τῶν βασιλέων ἐπί τοῦ τείχους κατέθυσε· ( καί τούτῳ τῷ τρόπῳ, τούς μέν βασιλεῖς ἱλεώσατο, καί ἔπεισεν ἀποστραφῆναι τῆς κατ᾿ αὐτοῦ διεσκευασμένης ὀργῆς, τούς δέ ὑπηκόους διεσώσατο. Τοῖς μέν οὖν Ἕλλησι τά ἐξ αὐτονομίας ἐπιτελεῖν συγχωρῶν ὁ Θεός, εἰς τήν τοῦ μεγάλου μυστηρίου παραδοχήν σοφῶς ἐσφετερίζετο· τῷ δέ Ἰσραηλίτῇ λαῷ νόμον διδούς, δι᾿ ὅλου τό μέλλον διετύπου μυστήριον. Ὅθεν μετά τό φανῆναι, καί κατ᾿ ἐνέργειαν γενέσθαι τό τῆς ἡμῶν σωτηρίας μυστήριον, ταῦτα κἀκεῖνα ἐξ Ἐθνῶν καί Ἰουδαίων κατήργησεν, ὅσα πρό τούτου δέδωκεν, ἤ γίνεσθαι συνεχώρησεν πρός τήν τοῦ μέλλοντος διατύπωσιν. Ἐξ αὐτοῦ γάρ, καί δι᾿ αὐτοῦ, καί εἰς αὐτόν τά πάντα, ὅσα γέγονεν ἤ γενήσεται, κατά πάντα καιρόν ἤ τρόπον· τά μέν, κατ᾿ εὐδοκίαν· τά δέ, κατ᾿ οἰκονομίαν· τά δέ, κατά συγχώρησιν. Οὐκ ἔστιν οὖν μῦθος τό τοῖς ἀρχαίοις μνημονευόμενον· ἀλλά γέγονεν ἀληθῶς, καί ἐπηκολούθησεν αὐτῷ, τό ἐφ᾿ ᾧ γέγονεν ἀλέξημα. Τό δέ κατά λεπτόν περί τῶν γραφέντων, σύν Θεῷ παρ᾿ ὑμῖν γινόμενος ἅμα γυμνάζωμεν. Πλήν ὁ γνούς πῶς καί ὄφεως σάρκες δύνανται θεραπεύειν διά τέχνης νοσοῦντας, δέξεται πιστῶς τῆς θείας προνοίας τήν μέθοδον. ΕΠΙΣΤΟΛΗ ΚΖ’.... ΠΡΟΣ ΙΩΑΝΝΗΝ ΚΟΥΒΙΚΟΥΛΑΡΙΟΝ. ΚΖ´Τοῦ αὐτοῦ πρός Ἰωάννην κουβικουλάριον.","english":"Indeed, when the kings of Israel and Judah made war against the Moabites in the time of the holy prophet Elisha, and after a great victory were about to sack that whole city of the kingdom as well, the king of the country, taking his own son, according to the custom, as it seems, of the nations, sacrificed him on the wall in the sight of the kings; and in this way he propitiated the kings and persuaded them to turn away from the anger that had been arrayed against him, and he saved his subjects. God, then, allowing the Greeks to carry out what was within their own autonomy, wisely appropriated them for the reception of the great mystery; and by giving a law to the people of Israel, he prefigured the whole mystery that was to come. Hence, after the mystery of our salvation had appeared and come to pass in actual operation, he abolished both these things and those, from among the Gentiles and the Jews, as many as he had given or allowed to be done before this for the prefiguration of what was to come. For from him and through him and to him are all things, as many as have come to be or will come to be, at every time or in every manner: some by good pleasure, some by economy, and some by permission. What is remembered among the ancients, then, is not a myth; but it truly happened, and the remedy for the sake of which it happened followed upon it. But let us, with God's help, exercise ourselves at the same time in the details concerning what has been written, while I am with you. However, the one who knows how the flesh of a serpent can, by skill, heal those who are sick will faithfully receive the method of divine providence. Letter 27.... To John the Cubiculiarius. 27. By the same, to John the Cubiculiarius.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"( Οἱ μέν κατά κόσμον, τήν πρός ἀλλήλους ἀγάπην στησάμενοι, τῆς ἀλλήλων χρῄζουσι σωματικῆς παρουσίας πρός τήν ταύτης συντήρησιν, διά τήν λήθην τήν καταμαραίνουσαν φυσικῶς πάντα τόν περί μόνα τά σώματα συνιστάμενον πόθον· ᾧ συγκατασβέννυσθαι πέφυκεν ἡ μνήμη τῶν οὕτω πρός ἀλλήλους διακειμένων. Ἔστι δέ ὅτι καί αὐτό τοῦτο τό συντηρεῖν δύνασθαι δοκοῦν τήν κατά κόσμον πρός ἀλλήλους σχέσιν, διίστησι κόρος ἐπιγενόμενος, καί ὅλην τήν προλαβοῦσαν ἀφανίζων διάθεσιν. Καί ἐπίλειψις δέ τινος πολλάκις τῶν ταύτης ποριστικῶν αἰτιῶν, ἤ καί μικρά τις παρεμπεσοῦσα πρόφασις, ταχεῖαν ποιεῖται τῆς οὕτω συνισταμένης ἀγάπης τήν εἰς μῖσος περιτροπήν. Οἱ δέ κατά Θεόν τῷ δεσμῷ τῆς ἀγάπης ἀλλήλοις ἀλύτως καταδεθέντες, καί σύν ἀλλήλοις ὄντες, καί ἀλλήλων ἀπόντες, μᾶλλον τόν ταύτης δεσμόν ἐπιτείνουσι· διά Θεόν ταύτην ἐν ἑαυτοῖς ἔχοντες, τόν καί ἀγάπην ὄντα, καί τήν τοῦ ἀγαπᾷν δύνασθαι τοῖς ἀξίοις παρεχόμενον δύναμιν· καί μάλα γε, καθάπερ οἶμαι, δικαίως. Τοῖς γάρ κατά φύσιν ῥευστοῖς συναποῤῥεῖν πέφυκε καί ἡ τῶν κατ᾿ αὐτά πρός ἀλλήλους διακειμένων διάθεσιν· τοῖς δέ σταθεροῖς καί ἀεί ὡσαύτως ἔχουσιν, ἀκλόνητος παντάπασι καί ἀτίνακτος συνδιαμένειν εἴωθε, καί ἡ τῶν κατ᾿ αὐτά πρός ἀλλήλους διακειμένων στοργή· τοσοῦτον αὐτοῖς ἐπιτείνουσα τόν εἰς ἀλλήλους πόθον ( πρός τό","english":"Those who order their love for one another according to the world need each other's bodily presence in order to preserve it, because of the forgetfulness that naturally withers away every desire that is constituted around bodies alone; and the memory of those who are so disposed toward one another is naturally extinguished along with it. And it is also the case that this very thing which seems to preserve the worldly relation toward one another—satiety—arises and separates them, and destroys the whole preceding disposition. And often the failure of some of the causes that procure it, or even some small pretext that intervenes, brings about a swift turning of the love thus constituted into hatred. But those who are bound to one another according to God by the bond of love, indissolubly, both when they are together with one another and when they are absent from one another, tighten this bond all the more, having it in themselves because of God, who is also love, and who grants to those who are worthy the power of being able to love; and indeed, as I think, justly. For it is natural for the disposition of those who are disposed toward one another according to things that are by nature in flux to flow away along with them; but for those who are stable and always in the same state, the affection of those disposed toward one another according to them is accustomed to remain together with them, wholly unshaken and unmoved, intensifying their longing for one another to such an extent (toward the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"ἀόριστον, ὅσον ὁ ταύτης τῆς σχέσεως αἴτιος πρός ἑαυτόν ἕλκειν τούς ἀλλήλων ἠρτημένους τῷ πνεύματι πέφυκε Θεός.\n\nΚατά τοῦτον τοίνυν τόν τρόπον ἀγαπῶν σε, λίαν ἠγαπημένε, διά παντός ἀχώριστον ἔχω συνόντα κατά ψυχήν, εἰς βάθος τετυπωμένον τῷ πνεύματι, κἄν πολύ τοῦ χρόνου μῆκός ἐστι, καί μέγα τό διαμέσου τῶν τόπων διάστημα, μηδέποτε τοῦ βλέπειν νοητῶς καί ἀσπάζεσθαι παυόμενος. Ὑφ᾿ οὗ κατά τό ἴσον, εἰ μή καί μᾶλλον ἀγαπᾶσθαι πιστεύων, ἀόκνως περί ὧν χρεία γράφειν οὐ παραιτοῦμαι, μίαν ἀμφοτέρων ἡμῶν γεγενῆσθαι ψυχήν γινώσκων διά τοῦ πνεύματος. καί οἶδα ὅτι οὐ νομίζεις ὑβρίζεσθαι τοῦ ἀκούων, τήν πρός ἀνθρώπους τοῦ Θεοῦ φοβεράν, καί ὑπέρ νοῦν καί λόγον συγκατάβασιν λογιζόμενος. Δέχου τοίνυν τόν τήν παροῦσαν ἐπιφερόμενον μετρίαν συλλαβήν εὐμενῶς, καί γενοῦ αὐτῷ πάντα ἅπερ ὁ τάς ἀλλήλων ἐπιμερίζεσθαι συμφοράς τοῖς ἀνθρώποις ἐνομοθέτησε· καί τοσοῦτον οἰκειώσασθαι τόν πέλας, ὅσον μή ἄλλον ἐκεῖνον νομίζεσθαι, κατά τήν ἀντιδοθεῖσαν τῶν εἰς ἀλλήλους μεταποιηθέντων διάθεσιν. Οὐ γάρ μόνον χαίρειν μετά χαιρόντων, ἀλλά καί κλαίειν μετά κλαιόντων· καί οὐχ ἁπλῶς ἀγαπᾷν, ἀλλ᾿ ὡς ἑαυτόν τόν πλησίον, ὁ θεῖος διαγορεύει λόγος· ἵνα μή λέγω τήν καινήν ἐντολήν, τήν καί αὐτάς ὑπέρ ἀλλήλων ἀγάπης χάριν, ἡνίκα καιρός ἐστιν ἀγωνίζεσθαι, τάς ψυχάς τιθέναι προστάσσουσαν· ἥν ὁ δούς ἔργῳ πεπλήρωκε Κύριος, ὑπέρ ἡμῶν θεῖναι τήν ἑαυτοῦ ψυχήν μή παραιτησάμενος· ἡμῖν ὑποτύπωσιν τελείας εὐαρεστήσεως, καθ᾿ ἥν ὁ τῆς φιλαυτίας ἠρέμα κατασβέννυται νόμος, ὁ κατ᾿ ἀρχάς δι᾿ ἡδονῆς ἡμᾶς ἀπατηλῶς Θεοῦ καί ἀλλήλων ἀπαγαγών·","english":"…insofar as God, the cause of this relationship, naturally draws to himself those who are bound to one another in spirit.\n\nIn this way, then, loving you, greatly beloved, I have you always inseparable, present with me in soul, imprinted deeply in my spirit, even though there is a great length of time and a great distance of places between us, never ceasing to see you spiritually and to embrace you. Believing that I am loved by you equally, if not even more, I do not shrink from writing without hesitation about what is needful, knowing that through the Spirit we two have become one soul. And I know that you do not think you are being insulted when you hear this, considering the fearful condescension of God toward men, which surpasses mind and reason. Receive, then, kindly this present modest composition, and become to it all that he who legislated for men that they share one another's misfortunes commanded; and make the neighbor so much your own that he is not thought to be another, according to the disposition given in return by those who have been transformed toward one another. For the divine word declares not only to rejoice with those who rejoice, but also to weep with those who weep; and not simply to love, but to love the neighbor as oneself—not to mention the new commandment, which commands us, when the time comes, to struggle even to lay down our souls for one another's sake in love. The Lord who gave it has fulfilled it in deed, not refusing to lay down his own soul for us, giving us a pattern of perfect well-pleasing, by which the law of self-love is gently extinguished—the law which in the beginning, through pleasure, deceitfully led us away from God and from one another.","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":234,"ref":"p234","source":"καί ἀνθ᾿ ἑνός Θεοῦ, πολλούς εἶναι ἤ οὐδένα τό σύνολον ( νομισθῆναι διδάξας, παντελῶς τήν τοῦ ἐν ἡμῖν λόγου πρός τήν σάρκα κατέραξε δύναμιν, καί εἰς πολλάς τήν μίαν φύσιν κατατεμών μοίρας, ὑπέρ ἡδονῆς κατ᾿ ἀλλήλων τήν τοῦ ἐν ἡμῖν θυμοῦ δύναμιν ἐθηρίωσε.\n\nΓενοῦ τοίνυν, ὡς εἶπον, πάντα τῷ χρῄζοντι τῆς σῆς ἐπικουρίας, ἵνα τοιοῦτον εὕροις τόν Θεόν σοι γινόμενον, τόν πάντα πᾶσι γίνεσθαι διά φιλανθρωπίαν καταδεχόμενον.\n\nΕΠΙΣΤΟΛΗ ΚΗ’.... ΠΡΟΣ ΚΥΡΙΣΙΚΙΟΝ ΕΠΙΣΚΟΠΟΝ. ΚΗ´Τοῦ αὐτοῦ πρός Κυρισίκιον ἐπίσκοπον.\n\n( Τῆς θείας ἐπί γῆς κατά τήν δοθεῖσά σοι χάριν τῆς ἀρχιερωσύνης, τίμιε Πάτερ, μιμητής εἶναι λαχών ἀγαθότητος, οὐδένα τῶν χαρακτηριζόντων αὐτήν τρόπων ἀπλήρωτος εἴασας· ἀλλά πάντας ἀλλήλοις ἐφεξῆς συνομαρτοῦντας ἔχων, τῷ ἄνωθεν ἐξυφασμένῳ διά τοῦ Πνεύματος χιτῶνι τῶν ἀρετῶν ἐσπούδασας καλλωπίσαι τό τῆς ἀρχιερωσύνης μυστήριον· ὅντινα χιτῶνα σχίσαι οὐδέποτε δύνανται, οὔτε πλήθει πειρασμῶν, ὑμᾶς σταυροῦντες οἱ δαίμονες. Σπούδασον οὖν τά διεσκορπισμένα τέκνα τοῦ Θεοῦ συναγαγεῖν εἰς ἕν. Χαρακτήρ γάρ καί τοῦτο τῆς θείας ἐστίν ἀγαθότητος· καί ὡς κεφαλή τοῦ τιμίου σώματος τῆς ἁγίας τοῦ Θεοῦ Ἐκκλησίας γενόμενος, τά μέλη συναρμολόγησον ἀλλήλοις διά τῆς ἀρχιτεκτονίας τοῦ Πνεύματος· καί κάλεσον φωνῇ μεγάλῃ ὡς κῆρυξ τῶν θείων διδιαγμάτων καταστάς, τούς τε μακράν, και τούς ἐγγύς· καί ἐν ἑαυτῷ κατάδησον τῷ ἀλύτῳ δεσμῷ τῆς ἀγάπης τοῦ Πνεύματος· εἴπερ μέντοι ἀπέδρα, καί παντελῶς ἐξηφάνισται ἡ τῶν ἐχθρῶν προσδοκία· δι᾿ ἥν τοσοῦτον τῆς ἐνεγκούσης ἀπεξενώθησαν· ἵνα καί σοί ἐξόν ᾖ χριστοπρεπῶς λέγειν·","english":"…and instead of one God, teaching that there are many or none at all, he utterly shattered the power of the reason within us in relation to the flesh, and cutting the one nature into many parts, he made savage the power of the anger within us against one another for the sake of pleasure.\n\nTherefore become, as I said, all things to the one who needs your help, so that you may find God becoming such for you, he who in his love for mankind deigns to become all things to all.\n\nLETTER 28. TO CYRISICIUS THE BISHOP. 28. Of the same, to Cyrisicius the bishop.\n\nHaving obtained the lot of being an imitator of the divine goodness upon earth according to the grace of the high priesthood given to you, honored Father, you have allowed no one of the ways that characterize it to go unfulfilled; but holding them all joined to one another in succession, you have earnestly adorned the mystery of the high priesthood with the tunic of the virtues woven from above through the Spirit; which tunic the demons can never tear, even by a multitude of temptations, as they crucify you. Strive, then, to gather into one the scattered children of God. For this too is a mark of the divine goodness; and having become the head of the precious body of the holy Church of God, fit the members together with one another through the architecture of the Spirit; and call with a great voice, having become a herald of the divine ordinances, both those far off and those near; and bind them fast in yourself with the unbreakable bond of the love of the Spirit; if indeed the expectation of the enemies has fled and utterly vanished; for the sake of which they have been so estranged from the one who bore them; so that you too may be able to say in a manner befitting Christ:","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":235,"ref":"p235","source":"Ἰδού ἐγώ, καί τά παιδία ἅ μοι ἔδωκεν ὁ Θεός. Ἀλλ᾿ ἀξίωσον τόν σόν ταπεινόν καί ἀνάξιον δοῦλον καί ἱκέτην περί τούτου τιμίων σου συλλαβῶν, ἅγιε Πάτερ· καί δι᾿ εὐχῶν παραθέσθαι τῷ Θεῷ προσφέρων θυσίαν αἰνέσεως μή ἀπαξιώσῃς.\n\nΕΠΙΣΤΟΛΗ ΚΘ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ.\n\nΚΘ´Τοῦ αὐτοῦ πρός τόν αὐτόν.\n\n( Ὁ μέν Θεός ζητῶν κατῆλθεν ἐξ οὐρανοῦ, καί ποθῶν τό πρόβατον ἐνεδύσατο· καί οὕτως σώσας τό πλανώμενον, πρός τά σύννομα τῶν ὤμων ἐπιθείς, συμπαθῶς ἐπανήγαγε. Σύ δέ, πανάγιε Πάτερ καί ποιμήν, μόνον Πνεύματος ἁγίου πληρώσας τῆς διδασκαλίας τόν δόνακα, πρός ἑαυτόν ἐπανήγαγες πλήρη, τήν ἀκουσίως μέν τῆς πατρίδος ἀποφοιτήσασαν ἀγέλην τῶν λογικῶν προβάτων, ἑκουσίως δέ προστρέχουσαν τῇ φωνῇ σου τοῦ καλοῦ ποιμένος καί ἐπιστήμονος, ὡς τελείαν διάγνωσιν ἔχουσαν τοῦ συμφέροντος. Οὐ γάρ πλανηθεῖσα τά μακρά διεπέρασε πελάγη, τῆς θείας κατολιγωρήσασα νομῆς· ἀσφαλείας δέ χάριν σωστικῆς τῶν κατά ψυχήν θείων ἀναθημάτων.\n\nἈλλά δέξαι ποίμνην, οὐ μόνον ἀνεπίβατον λύκοις διαμείνασαν, ἀλλά καί λύκων ἀναιρετικήν γενομένην, καί πολλοῖς πλουτοῦσαν τοῖς κατά ψυχήν ἀγαθοῖς· Καί ἔντεινον, καί κατευοδοῦ, καί βασίλευε, ἕνεκεν ἀληθείας καί πραότητος καί δικαιοσύνης· ὡς τῶν κατ᾿ εὐσέβειαν θείων δογμάτων διδάσκαλος, καί βίου καθαροῦ, καί σεμνῆς πολιτείας ὑφηγητής, καί τοῖς ἐν πᾶσιν ὀρθῆς διακρίσεως νομοθέτης· προσλαβόμενος μάλιστα μετά τῆς εἰρημένης ἱερᾶς ποίμνης, καί τόν ἡγιασμένος κύριον ἀββᾶν Γεώργιον τόν πρεσβύτερον, ἄνθρωπον ἱερόν, ἴσον τῷ λόγῳ κεκτημένον τόν βίον· καί δι᾿ ἀμφοτέρων ὄντα τῆς πονηρᾶς καθαιρέτην δυνάμεως.","english":"Behold, I and the children whom God has given me. But deem worthy your humble and unworthy servant and suppliant, holy Father, of your precious embraces concerning this, and do not disdain to set me before God, offering a sacrifice of praise through your prayers.\n\nLetter 29.... To the same.\n\n29. Of the same, to the same.\n\n( God, seeking, came down from heaven, and desiring the sheep, put it on; and thus, having saved the wandering one, placing it on the lawful shoulders, he brought it back with compassion. But you, all-holy Father and shepherd, having filled the reed of teaching with the Holy Spirit alone, brought back to yourself the flock of rational sheep, full—the flock that had departed from its homeland unwillingly, but willingly runs to your voice, the voice of the good and skilled shepherd, as having complete discernment of what is beneficial. For it did not wander and cross the far seas, having neglected the divine pasture; but for the sake of saving safety of the divine offerings pertaining to the soul.\n\nBut receive the flock, which not only remained untrodden by wolves, but also became a destroyer of wolves, and is rich in many good things pertaining to the soul; and stretch forth, and prosper, and reign, for the sake of truth and gentleness and righteousness; as a teacher of the divine doctrines according to piety, and a guide of pure life and venerable conduct, and a lawgiver of right discernment in all things; taking to yourself especially, together with the said sacred flock, the sanctified lord abba George the elder, a holy man, who has possessed his life equal to his word; and through both being a destroyer of the evil power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"Ἀλλ᾿ ἐπειδή μεγάλῃ κατεπόθην λύπῃ μή φέρων τήν τούτων διάζευξιν, ἤ κἀμέ προσλάβετε, καί ὑπό τάς ὑμετέρας καταπαύετε πτέρυγας· ἤ στηρίξατε δι᾿ εὐχῶν πρός τό γενναίως φέρειν τήν ἐπί τῷ χωρισμῷ τῶν φιλτάτων ὀδύνην. ΕΠΙΣΤΟΛΗ Λ’.... ΠΡΟΣ ΙΩΑΝΝΗΝ ΕΠΙΣΚΟΠΟΝ.\n\nΛ´Τοῦ αὐτοῦ πρός Ἰωάννην ἐπίσκοπον.\n\n( Φασίν οἱ τήν τῶν ὄντων φύσιν λογικῶς διασκεψάμενοι, παντός ἑλκτικήν εἶναι τοῦ ὑποκειμένου τήν τοῦ πυρός δύναμιν· ᾧ παραβάλοντες συμβολικῶς τόν Θεόν, οἱ τῶν θείων ἐξηγηταί μυστηρίων, ἑλκτικόν καί αὐτόν εἶναί φασιν πάντων τῶν βουλεμένων τοῖς αὐτοῦ πείθεσθαι νόμοις, καί τό ζῇν ὁσίως ἀνεχομένων ἀσπάζεσθαι· πρός ὅν, ὥσπερ ἐν εἰκόνι γραφήν εὐφυῶς τήν μίμησιν ἔχουσαν ὑπάρχειν λέγοντες τήν ἱερωσύνην, καί αὐτήν τῷ ἴσῳ κατά τήν χάριν συμπαθείας νόμῳ, πάντων ἑλκτικήν εἶναι τῶν ὑπό τήν αὐτήν φύσιν διαγορεύουσι. Ταύτην οὖν καί αὐτός, ἅγιε Πάτερ, ἐπί γῆς τοῦ Θεοῦ εἰκόνα ἔχειν λαχών, κάλεσον πρός ἑαυτόν συμπαθείας τρόποις καί λόγοις, τούς πρός σέ ποθοῦντας ἐπανελθεῖν, καί ὑπό σοῦ ποιμανθῆναι κατ᾿ εὐχάς ἐπιθυμοῦντας· καί πίστωσον ἐπαγγελίαις ἀληθέσι διά συλλαβῶν σου τιμίων, τήν εἰς αὐτούς σύν Θεῷ περί πάντα σου πρόνοιαν· εἴπερ παντελῶς ἡ τῶν ἐχθρῶν δυσώδης ἀπεγένετο προσδοκία· δι᾿ ἥν τοσαύτην ὑπέμειναν φυγήν, οἱ τῷ νόμῳ τοῦ Θεοῦ κατακολουθεῖν ἀσφαλές ἡγησάμενοι, τῷ διαῤῥῄδην βοῶντι· Ἐάν διώκωσιν ὑμᾶς ἐκ τῆς πόλεως ταύτης, φεύγετε εἰς τήν ἄλλην· καί τήν ἐπαινετήν δειλίαν τοῦ θράσους προκρίναντες· ἵνα μετά Θεόν τοῖς σοῖς πιστεύοντες λόγοις, ἀφόβως ποιήσωνται τήν ἐπάνοδον·","english":"But since I was consumed by great grief, unable to bear the separation from them, either receive me also and give me rest beneath your wings, or strengthen me through your prayers to bear bravely the pain at the parting from those most dear. LETTER 30.... TO JOHN THE BISHOP.\n\n30. By the same, to John the bishop.\n\nThose who have rationally examined the nature of beings say that the power of fire is attractive of everything placed before it; and comparing God to it symbolically, the interpreters of the divine mysteries say that He too is attractive of all who wish to obey His laws and who welcome living holily; and they declare that the priesthood, which they say is, as it were, an image and a likeness naturally possessing the imitation, is by the same law of compassion according to grace attractive of all who are under the same nature. Do you therefore also, holy Father, having obtained on earth to have the image of God, call to yourself by ways and words of compassion those who long to return to you and desire to be shepherded by you according to their prayers; and assure them by true promises through your precious letters of your providence toward them in all things with God; if indeed the foul expectation of the enemies has entirely vanished; on account of which they endured so great a flight, who deemed it safe to follow the law of God, who cries out plainly: If they persecute you from this city, flee to the other; and who preferred the praiseworthy cowardice to rashness; so that, trusting after God in your words, they may make their return without fear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"καί τῶν πόνων οἷς ὑπέρ ἀρετῆς, καί τοῦ πεισθῆναι Θεῷ τούς διώκοντας ( φεύγειν κελεύοντι, κατά τήν φοβεράν ταύτην ξενιτείαν, ὑπεπιάσθησαν, ἄνεσιν εὕρωσιν, ἐλεήμονα τήν σήν περί αὐτούς κατά πάντα συγκρότησιν. Μή τοίνυν ἀπαξιώσῃς, ἅγιε Πάτερ, τόν σόν ἱκέτην καί δοῦλον παρακαλοῦντα προσδέξασθαι· ἀλλά τίμησον οἰκείαις συλλαβαῖς, ὡς τίμιος, τόν μηδεμιᾶς τιμῆς\n\nἄξιον· καί δι᾿ εὐχῶν παράθου τῷ Χριστῷ τῷ μόνῳ τιμίῳ, καί τόν ἄτιμον πολυτίμως δι᾿ ἑαυτοῦ τιμήσαντι ἄνθρωπον· ὅντινα Δεσπότην καί Κύριον κατά πάντα μιμούμενος, ἄλλον ἐκεῖνον κατά χάριν τοῦ Πνεύματος σεαυτόν τοῖς ὁρῶσι κατέστησας.\n\nΕΠΙΣΤΟΛΗ ΛΑ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ.\n\nΛΑ´Τοῦ αὐτοῦ πρός τόν αὐτόν.\n\n( Ὥσπερ ἀκτίς ἐπισπᾶται προσηνῶς τήν ὑγιαίνουσαν ὄψιν κατά φύσιν προσχαίρουσαν φωτί, καί τῆς οἰκείας λαμπρότητος μεταδίδωσι οὕτως καί ἡ ἀληθής ἱερωσύνη χαρακτήρ οὖσα διά πάντων τῆς μακαρίας θεότητος τοῖς ἐπί γῆς, πᾶσαν ψυχήν κατά τήν ἕξιν φιλόθεόν τε καί θείαν ἐφέλκεται πρός ἑαυτήν, καί τῆς ἰδίας μεταδίδωσι γνώσεως, εἰρήνης τε καί ἀγάπης· ἵνα πρός τό πέρας τῆς οἰκείας ἐνεργείας, ἑκάστην τῆς ψυχῆς ἐνέγκασα δύναμιν, Θεῷ παραστήσῃ διά πάντων θεωθέντας τούς ὑπ᾿ αὐτῆς μυσταγωγουμένους. Τέλος γάρ τῆς κατά ψυχήν λογικῆς ἐνεργείας, ἡ ἀληθής γνῶσίς ἐστι· τῆς ἐπιθυμητικῆς δέ, ἡ ἀγάπη· τῆς δέ θυμικῆς, ἡ εἰρήνη· ὥσπερ καί τῆς ἀληθοῦς ἱερωσύνης, τό διά τούτων θεοποιεῖσθαί τε καί θεοποιεῖν. Ἐφ᾿ ᾧ γάρ ζητεῖν τόν Θεόν ἔχομεν φυσικῶς τό λογίζεσθαι, καί αὐτόν μόνον ποθεῖν τήν ἐπιθυμίαν ἐλάβομεν, καί ὑπέρ αὐτοῦ ἀγωνίζεσθαι μόνον τόν θυμόν ἐκομισάμεθα.","english":"and that through the labors which they endured for the sake of virtue and of obedience to God when he commands us to flee our persecutors during this fearful exile, they may find rest, and your compassionate support in all things for them. Do not, then, holy Father, disdain to receive your suppliant and servant when he entreats you; but honor with your own words, as one who is honored, him who is worthy of no honor; and through your prayers commend to Christ, who alone is honored, the man whom he honored with great honor through himself; imitating him as Master and Lord in all things, you have made yourself, by the grace of the Spirit, another such to those who see you.\n\nLETTER 31.... TO THE SAME.\n\n31 Of the same to the same.\n\nJust as a ray gently draws to itself the healthy eye, which by nature rejoices in the light, and imparts its own brightness, so also the true priesthood, being in all respects the image of the blessed Godhead, draws to itself every soul on earth that is God-loving and divine in its disposition, and imparts its own knowledge, peace, and love; so that, leading each power of the soul to the end of its own activity, it may present to God those who are initiated by it, made divine in all things. For the end of the rational activity of the soul is true knowledge; of the desiring activity, love; of the spirited activity, peace; just as it is also the end of the true priesthood to be made divine and to make divine through these. For that by which we are able naturally to seek God is reason, and we received desire to long for him alone, and we obtained spiritedness to struggle for him alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"Τέλος δέ τῆς μέν ζητήσεως, ἡ ἀληθής γνῶσίς ἐστι· τοῦ δέ πόθου, ἡ διηνεκής καί διάπυρος ἀγάπη· τῶν δέ θείων ἀγώνων, ἡ πάντα νοῦν ὑπερέχουσα εἰρήνη.\n\n( Τούτων ὄντας τῶν ἄκρων ἀγαθῶν ποιητάς τε καί διδασκάλους τούς παναγίους καί παμμακαρίστους ὑμᾶς γινώσκουσα ἡ ὄντως δούλη τοῦ Θεοῦ, καί θυγάτηρ καί μήτηρ Εὐδοκία ἡ ἐγκλειστή, μετά τῆς ἱερᾶς αὐτῆς ἀγέλης, πρός ὑμᾶς ἐπανῆλθε, νικητάς ἀποδείξασα τούς θεοτιμήτους ὑμᾶς πάντων τῶν πρός ἑαυτούς ἔχειν αὐτήν σπουδασάντων. Δούλη γάρ ἀληθῶς ἐστιν, ὡς τῶν θείων ἐντολῶν πληρωτική· θυγάτηρ δέ, ὡς διά πάντων κατά τήν ἕξιν ἀπαράλλακτον ἔχουσα πρός τόν Θεόν τήν ἐμφέρειαν μήτηρ δέ, ὡς καί τῆς κατ᾿ ἀρετήν ἐν ἄλλοις ἕξεως γεννητική.\n\nἈλλ᾿ εὐφραίνεσθε τό λοιπόν καί ἀγαλλιᾶσθε, τό τιμιώτερον μέρος τῆς ὑμετέρας ἁγίας ἐπαναλαβόντες ποίμνης· καί μάλιστα προσλαβόμενοι καί τόν ἡγιασμένον κύριόν μου Γεώργιον τόν πρεσβύτερον, τό ὄντως θεῖον γεώργιόν τε, καί θείου καί μεγάλου Γεωργίου γεωργόν δοκιμώτατον, ἱκανόν ἐν ἔργῳ καί λόγῳ ἐνώπιον τοῦ Θεοῦ καί παντός τοῦ λαοῦ, κατά τήν ψυχῶν γεωργικήν ἐπιστήμην, καί διά τοῦτο πᾶσιν ἐπέραστον τοῖς ἀγαπῶσι τόν Κύριον. Ἀλλ᾿ ἐπειδή τέως ἐγώ κατέστην ἡμιθνής καί ἡμίτομος, τῆς ἐπωφελοῦς αὐτῶν ἀπεῤῥωγώς συζυγίας, ἤ κἀμέ προσλάβετε ὡς μέλος νενοσηκός, καί θεραπεύσατε, ἤ δι᾿ εὐχῶν με παραμυθήσασθε, καί πείσατε ἀπαθῶς φέρειν τόν χωρισμόν. Καί τοῦτο γάρ τῆς θείας καί ἀληθοῦς ἱερωσύνης καθέστηκεν ἴδιον.","english":"The end of inquiry is true knowledge; the end of longing is unceasing and fervent love; the end of divine struggles is the peace that surpasses all understanding.\n\nKnowing you to be truly the makers and teachers of these highest goods, the all-holy and all-blessed ones, she who is truly the servant of God, and daughter and mother, Eudocia the enclosed, together with her sacred flock, has returned to you, showing you who are honored by God to be victors over all who sought to have her for themselves. For she is truly a servant, as one who fulfills the divine commandments; a daughter, as one who through all things has an unvarying likeness to God in her disposition; and a mother, as one who gives birth in others to the disposition of virtue.\n\nBut rejoice from now on and exult, having recovered the more precious part of your holy flock; and especially having received my sanctified lord George the elder, truly a divine George and a most approved husbandman of the divine and great George, sufficient in deed and word before God and all the people, according to the husbandry of souls, and for this reason most beloved to all who love the Lord. But since for the time being I have become half-dead and half-cut, severed from their beneficial fellowship, either receive me also as a sick member and heal me, or comfort me through prayers and persuade me to bear the separation without distress. For this too is proper to the divine and true priesthood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"ΕΠΙΣΤΟΛΗ Λ ’.... ΠΡΟΣ ΑΒΒΑΝ ΠΟΛΥΧΡΟΝΙΟΝ.\n\nΛΒ´Τοῦ αὐτοῦ πρός ἀββᾶν Πολυχρόνιον.\n\n( Ἐπειδή ταφήν τοῦ ὑπέρ ἡμῶν νεκρωθέντος καί ταφέντος κατά σάρκα Χριστοῦ, καί ἀνάστασιν ἑορτάζειν μέλλομεν, σκοπήσωμεν εἰ καί ἡμεῖς ἐνεκρώθημεν, καί ἐτάφημεν κατά τόν παλαιόν ἄνθρωπον τόν φθειρόμενον κατά τάς ἐπιθυμίας τῆς ἀπάτης, καί ἀνέστημεν κατά τόν καινόν ἄνθρωπον τόν ἀνακαινούμενον κατ᾿ εἰκόνα τοῦ κτίσαντος. Σημεῖον δέ τῆς μέν τοῦ πρώτου\n\nνεκρώσεως, ἡ τῶν παθῶν παντελής ἐλευθερία· τῆς δέ τοῦ δευτέρου ἀναστάσεως, ἡ κατά συνείδησιν ἀκηλίδωτος καί ἀληθής παῤῥησία· καί ὁ κατά νοῦν φωτισμός τῆς γνώσεως. Καί εἰ μέν ταῦτα γεγόνασιν ἐν ἡμῖν, Χριστῷ τῷ Θεῷ συνεορτάζωμεν· εἰ δέ μήγε, ἀγωνισώμεθα κἄν μή προδοῦναι τοῖς πάθεσι τόν Λόγον κατά τόν Ἰούδαν, ἤ μή ἀρνήσασθαι κατά τόν Πέτρον· μή πως οὐκ ἰσχύσωμεν μετανοῆσαι, καί ἀπαχθῶμεν ἀκερδῶς μεταμελούμενοι· ἤ πικρῶς κλαῦσαι καί πλῦναι τά τῆς ἀρνήσεως στίγματα. Ἄρνησις γάρ ἐστι τοῦ Λόγου, ἡ τοῦ πράττειν τό ἀγαθόν διά φόβον παραίτησις· προδοσία δέ, ἡ κατ᾿ ἐνέργειαν ἐμπρόθετος πρός ἁμαρτίαν ὁρμή· ὧν μή γένοιτο ἡμᾶς πεῖραν λαβεῖν.","english":"Letter 31. To Abba Polychronius.\n\n32. By the same author, to Abba Polychronius.\n\nSince we are about to celebrate the burial of Christ, who for our sake was put to death and buried in the flesh, and his resurrection, let us consider whether we too have been put to death and buried according to the old man, who is corrupted by the desires of deceit, and have risen according to the new man, who is renewed in the image of the one who created him. The sign of the first death is complete freedom from the passions; the sign of the second resurrection is a conscience undefiled and true boldness of speech, and the illumination of knowledge in the mind. And if these things have come to pass in us, let us celebrate the feast together with Christ God; but if not, let us strive at least not to betray the Word to the passions, as Judas did, or to deny him, as Peter did; lest perhaps we be unable to repent, and be led away regretting to no profit, or bitterly weep and wash away the marks of denial. For denial of the Word is the refusal to do good out of fear; betrayal is the deliberate impulse to sin in action. May we never experience these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"ΕΠΙΣΤΟΛΗ ΛΓ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ.\n\nΛΓ´Τοῦ αὐτοῦ πρός τόν αὐτόν.\n\nΕἰ κατά τόν μέγαν νικητήν τῶν πειρασμῶν Ἰώβ, Πειρατήριόν ( ἐστιν ὁ βίος τῶν ἀνθρώπων. Καί ὁ κόσμος, ὡς εἶπεν ὁ Κύριος, ἐν τῷ πονηρῷ κεῖται· καί, Πολλαί αἱ θλίψεις τῶν δικαίων, ὡς ὁ μέγας ἀποφαίνεται Δαβίδ, καί τούς πειρασμούς, καί τήν πάλην, ἤ πρός ἀνθρώπους, ἤ πρός δαίμονας κατά τήν δικαίαν κρίσιν τοῦ Θεοῦ, πάντως ἔχειν ἡμᾶς δεῖ, κατά τόν ἅγιον Ἀπόστολον, παρακαλέσωμεν τόν Θεόν ὑπομονήν δοῦναι, πρός τό δυνηθῆναι ἡμᾶς ἐκ τῆς ἰλύος τῶν παθῶν ἀνασπασθῆναι, καί στῆναι ἐπί τήν ἄσειστον πέτραν, τήν ἐν Χριστῷ λέγω διά τῆς χάριτος ἀπάθειαν· νεκρωθέντων ἐν ἡμῖν τοῦ τε πειράζοντος βίου, καί τοῦ πονηρευομένου κόσμου, καί τῶν ἀνθρώπων, καί τῶν δαιμόνων, τουτέστι, τῆς ἐμπαθοῦς ζωῆς, καί τῆς κατ᾿ αἴσθησιν ἡδονικῆς ἀπάτης, καί τῶν σαρκικῶν παθημάτων, καί τῶν ψυχικῶν ἐμπαθῶν κινημάτων, καί τῶν ἐπί τούτοις ἀκουσίων ἐπαγωγῶν, αἵτινες θλίψεις ἐκλήθησαν. Ὑπομείνωμεν οὖν ἵνα σωθῶμεν· ὅτι ὁ ὑπομείνας εἰς τέλος σωθήσεται. Ἡ εἰρήνη τοῦ Χριστοῦ μεθ᾿ ἡμῶν. Ἀμήν. ΕΠΙΣΤΟΛΗ ΛΔ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ.","english":"Letter 33. To the same.\n\n33. By the same author, to the same.\n\nIf, according to the great victor over temptations, Job, the life of men is a place of trial, and the world, as the Lord said, lies in the evil one, and, as the great David declares, many are the afflictions of the righteous, and we must by all means have temptations and the struggle, whether against men or against demons, according to the just judgment of God, then, according to the holy Apostle, let us entreat God to grant us endurance, so that we may be able to be dragged up out of the mire of the passions and to stand upon the unshakable rock—I mean the dispassion that is in Christ through grace—since there have been put to death in us the life that tempts, and the world that works evil, and men, and demons; that is, the passionate life, and the pleasure-loving deception that comes through the senses, and the sufferings of the flesh, and the passionate movements of the soul, and the involuntary visitations that follow upon these, which have been called afflictions. Let us therefore endure, that we may be saved; for he who endures to the end shall be saved. The peace of Christ be with us. Amen. Letter 34. To the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"ΛΔ´Τοῦ αὐτοῦ πρός τόν αὐτόν.\n\nΕἰρήνην ἀπιών πρός τό πάθος ὁ Κύριος ἀφῆκεν ἡμῖν· καί πάλιν ἀναστάς ἐκ νεκρῶν εἰρήνην δέδωκεν ἡμῖν. Τί διά τούτων αἰνιττόμενος, Τό δεῖν τούς ἐναντίους καιρούς ἀπαθῶς διαφέρειν ἡμᾶς, μήτε ταῖς λυπηραῖς περιστάσεσιν ὑποπίπτοντας, κρείττοντος ἐλπίδος εἶναι χωρίς, μήτε ταῖς φαιδραῖς ὑποθέσεσι συμπεριφερομένους, τόν παιδαγωγοῦντα ἡμᾶς λογισμόν ἀπωθεῖσθαι· ἀλλά τούς αὐτούς εἶναι καί πάσχοντας καί εὐπαθοῦντας. Τοῦτο δέ οὐ γίνεται, εἰ μή πρότερον ἐπιβῶμεν ἐπί ἀσπίδα καί βασιλίσκον· τουτέστιν ὑπεράνων γενώμεθα παρακοῆς τῶν θείων λόγων, ( καί παραδοχῆς τῶν πονηρῶν λογισμῶν· καί καταπατήσωμεν λέοντα καί δράκοντα, τουτέστι θυμόν καί ἐπιθυμίαν· ὧν ἀπογενομένων, πᾶσα ἡμῖν ἔσται εἰρήνη, μηδενός ἡμᾶς κινῆσαι δυναμένου πρός μηδέν τῶν ὧδε μενόντων. Κρατήσωμεν θυμοῦ καί ἐπιθυμίας, καί ὅλον ὁμοῦ τόν οἶκον τῶν ἀλλοφύλων μετά τῶν ἐν αὐτῷ κατεβάλομεν, τήν ἐμπαθῆ ζωήν τε καί ἀγωγήν τοῖς πάθεσι συναποκτείναντες.","english":"34. By the same author, to the same.\n\nWhen the Lord was departing to his passion, he left us peace; and again, having risen from the dead, he gave us peace. What is he hinting at through these things? That we must pass through opposing times without passion, neither sinking down under painful circumstances, being without a better hope, nor being carried along with bright prospects and thrusting away the reasoning that disciplines us; but that we should be the same both when suffering and when faring well. And this does not happen unless we first tread upon the asp and the basilisk—that is, unless we become superior to disobedience to the divine words and to the acceptance of evil thoughts—and trample upon the lion and the dragon, that is, upon anger and desire. When these are gone, all will be peace for us, since nothing that remains here is able to move us toward anything. Let us master anger and desire, and together we shall cast down the whole house of the foreigners along with those in it, putting to death the passionate life and conduct together with the passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"ΕΠΙΣΤΟΛΗ ΛΕ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ.\n\nΛΕ´Τοῦ αὐτοῦ πρός τόν αὐτόν.\n\nΕἰ μετά τήν μεγάλην καί φοβεράν ἐκείνην ἔρημον, ὁ Ἰσραηλίτης λαός τήν γῆν λαμβάνει τῆς ἀναπαύσεως, καί τό πάντων καταπληκτικώτερον ἄκουσμα, ὁ δι᾿\n\nἡμᾶς γενόμενος ἄνθρωπος Θεός ὤν καί πάντων Κύριος, διά παθημάτων καί σταυροῦ καί θανάτου, εἰς τήν δόξαν αὐτοῦ εἰσέρχεται, οὐκ ὄντος ἄλλου τρόπου ὡρισμένου αὐτῷ, καθώς γέγραπται· Οὐχί ταῦτα ἔδει παθεῖν τόν Χριστόν, καί εἰσελθεῖν εἰς τήν δόξαν αὐτοῦ; Μή ἐκκακήσωμεν ἐν ταῖς θλίψεσιν, ἐκλυόμενοι· ἀλλ᾿ ἀπίδωμεν εἰς τόν ἀρχηγόν τῆς σωτηρίας ἡμῶν, καί τελειωτήν Ἰησοῦν· καί ὑπομείνωμεν τά συμβαίνοντα γενναίως. Πάσης γάρ θλίψεως τέλος ἐστίν ἡ χαρά· καί παντός κόπου ἡ ἀνάπαυσις, καί πάσης ἀτιμίας δόξα· καί ἁπλῶς, πάντων τῶν ὑπέρ ἀρετῆς ἀλγεινῶν τέλος ἐστί, τό μετά Θεοῦ γενέσθαι διά παντός, καί τῆς αἰωνίου καί πέρας μή ἐχούσης ἀνέσεως ἀπολαῦσαι.\n\nἈλλ᾿ εὖξαι, Πάτερ, ἵνα τύχωμεν αὐτῆς καλῶς τήν θάλασσαν τοῦ βίου περάσαντες, καί βρόχους τάς νοητάς βάσεις τῆς ψυχῆς τῆς αὐτοῦ ἅλμης φυλάξαντες. ΕΠΙΣΤΟΛΗ Λ ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ.","english":"Letter 35. To the same.\n\n35. By the same author, to the same.\n\nIf, after that great and fearful wilderness, the people of Israel receive the land of rest, and—the most astounding thing of all to hear—the one who became man for our sake, being God and Lord of all, enters into his glory through sufferings and cross and death, there being no other way appointed for him, as it is written: \"Was it not necessary that the Christ suffer these things and enter into his glory?\"—let us not grow weary in afflictions, losing heart; but let us look to the author of our salvation and finisher, Jesus, and let us endure what befalls us nobly. For the end of every affliction is joy; and of every toil, rest; and of every dishonor, glory; and simply, the end of all the painful things endured for virtue is to be with God forever, and to enjoy the eternal refreshment that has no end.\n\nBut pray, Father, that we may attain it, having crossed well the sea of this life, and having kept the noetic steps of the soul free from the snares of his brine. Letter 35. To the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"Λ ´Τοῦ αὐτοῦ πρός τόν αὐτόν.\n\n( Εὐλογημένος ἐστίν ὁ δεσπότης ἡμῶν τῷ Κυρίῳ, καί εὐλογημένος ὁ κῆπος τῆς καρδίας αὐτοῦ, ὅν ἐφύτευσεν ὁ ἀληθινός γεωργός Ἰησοῦς, καί πεπλήρωκεν ἀθανάτων φυτῶν δικαιοσύνης· οὗ καί ἡμεῖς τῶν καρπῶν μετελάβομεν, τῶν αὐτοῦ πνευματικῶν λαχάνων ἐμφορηθέντες· οἷς καί ὁ μέγας Ἀπόστολος οἶδε τρέφειν, τούς πρός τήν ἄμεσον τῶν θείων αὐτοψίαν ἐξασθενοῦντας· βρωματίζων αὐτούς ὥσπερ λάχανα τήν φυσικήν τῶν ὁρατῶν θεωρίαν· καί διά τῆς τῶν φαινομένων μεγαλοπρεπείας, πρός τόν αὐτῆς κτίστην χειραγωγῶν· ὅν μιμούμενος καί ὁ εὐλογημένος ἡμῶν Πατήρ καί διδάσκαλος, φιλοστόργως ἡμᾶς ἐφιλοφρόνησε, ταύτης ἡμῖν τῆς κτίσεως συμβολικῶς παραθείς διά τῶν λαχάνων τήν κατανόησιν. Ἀλλά μετάδος καί στερεᾶς τροφῆς, καί κίνησον ἡμῶν ἀνορεκτοῦσαν πρός τά θεῖα τήν ταῖς ἡδοναῖς παρειμένην ψυχήν, ἐπιστύφων τῷ λεπτοτέρῳ τῆς προνοίας καί τῆς κρίσεως λόγῳ τήν ἔφεσιν· ἵνα μή μόνον λαχάνοις διατρέφῃς τούς σούς μαθητάς, μόνους τούς τῶν γινομένων καί ἀπογινομένων λόγους διδάσκων· ἀλλα καί σίτῳ, καί οἴνῳ, καί ἐλαίῳ, τοῖς τῶν ἀϊδίων στήρισον λόγοις· τόν τε συνεκτικόν τῶν ἀρετῶν ὡς στεῤῥόν ἄρτον λόγον διδούς, καί τῷ κατά τήν ἄληστον γνῶσιν, ὥσπερ οἴνῳ τήν καρδίαν λόγῳ διαθερμαίνων πρός ἔκστασιν θεοποιόν τῶν σῶν ὀπαδῶν· καί τήν διατρέφουσαν, καί ἄσβεστον τόν ἐν τούτοις διατηροῦσαν πυρσόν· καθάπερ ἔλαιον, τήν εἰρηνικήν καί ἀτάραχον τῆς πραότητος ἕξιν ἐμποιῶν τοῖς σοῖς οἰκέταις.","english":"Of the same author, to the same.\n\nBlessed is our master in the Lord, and blessed is the garden of his heart, which the true husbandman Jesus planted and filled with immortal plants of righteousness; of whose fruits we too have partaken, being filled with his spiritual vegetables; with which the great Apostle also knows how to feed those who grow weak toward the immediate vision of divine things, feeding them, as it were, with vegetables—the natural contemplation of things visible—and by the magnificence of things that appear leading them by the hand to their own Creator. Imitating him, our blessed Father and teacher also kindly welcomed us, setting before us symbolically, through these vegetables, the understanding of this creation. But share also solid food, and stir up our soul, which is without appetite for divine things and has been slackened by pleasures, pricking its desire with the finer word of providence and judgment; so that you may not feed your disciples with vegetables only, teaching them only the principles of things that come to be and pass away, but with wheat and wine and oil establish them in the principles of eternal things; giving the principle that holds the virtues together as solid bread, and warming the heart with the word of unfailing knowledge as with wine toward the deifying ecstasy of your followers; and preserving in them the nourishing and unquenchable torch, as it were oil, by implanting in your servants the peaceful and undisturbed habit of meekness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"ΕΠΙΣΤΟΛΗ ΛΖ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ.\n\nΛΖ´Τοῦ αὐτοῦ πρός τόν αὐτόν.\n\nΠάλιν σου τίμιον γράμμα μετά ξενίων, ἅγιε Πάτερ, δεδέγμεθα· καί πάλιν τῶν ἴσων τοῖς προτέροις καλῶν ἀπηλαύσαμεν· ( τοῖς μέν ξενίοις, τήν μελαίνουσαν ἡμῶν τήν ψυχήν καῦσιν τῶν παθῶν κατασβέσαντες· πρό αὐτῶν γάρ τούς νοητούς λόγους βεβρώκαμεν· οὐκ εἰκῆ καί μάτην, καί ὡς ἔτυχε ταῦτα παρά σοῦ πεπέμφθαι πιστεύσαντες, τοῦ διά πάντων μετά λόγου κινουμένου καί πνεύματος· καί ψυχῆς ἡμῖν παίδευμα ποιουμένου, καί τήν βρῶσιν τοῦ σώματος· τῷ δέ γράμματι τήν πασῶν μητέρα τῶν ἀρετῶν εὑρηκότες ταπείνωσιν, δι’ ἧς ἤ τε γένεσις τῶν καλῶν καί φυλακή δημιουργεῖται τοῖς ἔχουσιν, ἱκανῶς ἐδακρύσαμεν, πόσον ταύτης ἀπῳκίσμεθα τῆς ὁδοῦ διαθρήσαντες. Τό γάρ σόν πένθος, τῶν ἐφ᾿ οἷς ἐνεχόμεθα κακῶν ἔλεγχος γέγονε· καί βαθύ κοιμωμένην ἡμῶν ἐξύπνισε τήν διάνοιαν, καί τήν μνήμην ἐγύμνασε κεκαλυμμένην τῷ πέπλῳ τῆς φυσιούσης οἰήσεως· καί πεποίηκεν\n\nἡμᾶς ἑαυτῶν ἐπιγνώμονας, συμμέτρως ἐπαισθομένους τῆς τῶν οἰκείων ἁμαρτημάτων ὀχλήσεως. Καί ποσῶς σοφίας μετόχους πεποίηκε, τῶν ἰδίων πλημμελημάτων λαβόντας διάγνωσιν, εἴπερ ἀληθής ὁ λέγων· Οἱ ἑαυτῶν ἐπιγνώμονες σοφοί.","english":"Letter 37. To the same.\n\nOf the same author, to the same.\n\nAgain, holy Father, we have received your honored letter together with gifts, and again we have enjoyed blessings equal to the former ones: by the gifts, quenching the blackening burning of the passions in our soul—for before them we had eaten the spiritual words, believing that these were not sent by you idly and in vain, nor as it happened, by him who is moved through all things with reason and spirit, and who makes for us a discipline of soul and the food of the body; and by the letter we have found humility, the mother of all the virtues, through which both the birth of good things and their guard is wrought for those who possess it, and we wept sufficiently, beholding how far we have been exiled from this way. For your mourning has become a conviction of the evils in which we are entangled; and it has awakened our mind, which was sleeping deeply, and exercised our memory, which was veiled by the cloak of swelling conceit; and it has made us cognizant of ourselves, perceiving in due measure the annoyance of our own sins. And it has made us in some way partakers of wisdom, having received the discernment of our own transgressions—if indeed he is true who says: Those who are cognizant of themselves are wise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"Μή τοίνυν παύσῃ, τίμιε Πάτερ, καί λόγῳ καινίζων ἡμῶν τήν διάνοιαν, καί δι᾿ εὐχῆς τήν τῶν κακῶν ἡμῖν αἰτούμενος λύτρωσιν· ἵνα τούτων λάβῃς μισθόν παρά τοῦ διδοῦντος Θεοῦ τήν τελείαν τῆς ψυχῆς κατά συνείδησιν κάθαρσιν. ΕΠΙΣΤΟΛΗ ΛΗ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ.\n\nΛΗ´Τοῦ αὐτοῦ πρός τόν αὐτόν.\n\nΕὐχαριστοῦμέν σοι, τίμιε Πάτερ, ὅτι μετανοίας ἀρίστης ἡμῖν σεαυτόν δέδωκας ὑποτίπωσιν, πείθων δι᾿ ἐξαγορίας τούς ἐν ἡμῖν αὐτοῖς σκοτεινούς τῶν παθῶν γυμνῶσαι θησαυρούς· δι᾿ ἧς τό πρός τήν ἁμαρτίαν ἐπικυροῦσθαι πέφυκε μῖσος. Ἡμεῖς γάρ ἐσμεν ἐπ᾿ ἀληθείας οἱ τά πάθη περιέποντες, ὧν ἡ μνήμη μετά τήν πρᾶξιν φέρει τήν ἀηδίαν· ὡς μέν κρόμμυα, τήν τῶν πονηρῶν ( ἀγαπῶντες λογισμῶν συγκατάθεσιν, καθ᾿ ἥν τό τῆς ψυχῆς ὀπτικόν πρός ἀρετήν καί γνῶσιν ἀμβλύτερον γίνεται, λεπίδας ὥσπερ λαμβάνον, τάς ἐμπαθεῖς τῶν ὁρατῶν φαντασίας. Κόρης γάρ μύσις κατά τούς ἐτυμολογοῦντας τό κρόμμυον. Ὡς δέ σκόρδα, τήν δι᾿ ἐνεργείας τῶν παθῶν συμπλήρωσιν τρώγοντες, καθ᾿ ἥν ὁ νοῦς ἀκαθαρσίας πληρούμενος, τοῖς ἔξω πνεῖ δι᾿ αἰσχρῶν ῥημάτων τε καί τρόπων, τήν ὧν διά πράξεως βέβρωκε κακῶν δυσωδίαν.","english":"Do not cease, then, honored Father, both renewing our understanding by your word and by your prayer asking for us the release from evils, so that you may receive a reward from God who gives, namely the perfect purification of the soul according to conscience. Letter 38. To the same.\n\n38. Of the same, to the same.\n\nWe give thanks to you, honored Father, because you have given yourself to us as an example of the best repentance, persuading by your confession that we should lay bare the dark treasures of the passions within ourselves, through which the hatred of sin is naturally confirmed. For we are truly those who cherish the passions, whose memory after the deed brings disgust; as onions, loving the consent of evil thoughts, by which the soul's faculty of sight becomes duller toward virtue and knowledge, receiving, as it were, layers—the passionate fantasies of visible things. For the contraction of the pupil is, according to those who etymologize, the onion. And as garlic, eating the fulfillment through the activity of the passions, by which the mind, filled with uncleanness, breathes outward through shameful words and manners, the stench of the evils which it has devoured through action.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"Ἀλλά δίδαξον ἡμᾶς, ἅγιε Πάτερ, πῶς μετά τήν τούτων ἀποβολήν ἀγαπήσομεν τό μάννα· φημί δέ τόν λογικόν τῆς θείας γνώσεως ἄρτον, οὐρανόθεν ἡμῖν ὑόμενον, καί φυλάξομεν ἄφθαρτον· μήτε πρός τήν αὔριον, δι᾿ ἀναβολῆς θησαυρίζοντες, ἵνα μή βράσῃ σκώληκας παθῶν σαρκικῶν, διά τῆς ἀργίας σηπόμενον· μήτε δι᾿ ἐπιδείξεως θριαμβεύοντες, ἵνα μή γένηται φροῦδον τῇ κενοδοξίᾳ τηκόμενον.\n\nΤοιούτοις καί πάλιν λόγοις θρέψον ἡμᾶς, τίμιε Πάτερ, τούς σούς μαθητάς, καί παράθου δι᾿ εὐχῆς τῷ Θεῷ, δίχα τῆς σῆς μεσιτείας προσκυνῆσαι μή δυναμένους. ΕΠΙΣΤΟΛΗ ΛΘ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ.\n\nΛΘ´Τοῦ αὐτοῦ πρός τόν αὐτόν.\n\nἈφθόνως ἡμῶν διατρέφεις, ἡγιασμένε Πάτηρ, τόν τε φαινόμενον καί τόν νοούμενον ἄνθρωπον. Τῷ μέν σώματι χορηγῶν τά πρός σύστασιν· τῇ δέ ψυχῇ διδούς τά πρός αὔξησιν τήν ἐν Πνεύματι. Πεποίηκέ σε γάρ ὁ Θεός κατ’ ἀμφότερα πλούσιον, εὐλογήσας τήν εἴσοδόν σου. Εἴσοδον μέν γάρ λέγω, τήν τῶν χορηγουμένων σοι παρά Θεοῦ χαρισμάτων κτῆσιν, πολυπλασιαζομένην διά τῆς πράξεως· ἔξοδον δέ, τήν ἄλλοις παρά σοῦ γινομένην τοῦ λόγου διάδοσιν· καί ἐν ἐκείνοις δηλαδή τοῖς λαμβάνουσιν, ὥσπερ καρπόν φέρουσαν τήν τῶν καθηκόντων ἐνέργειαν. ΕΠΙΣΤΟΛΑΙ ΤΙΝΕΣ ΕΞ ΕΤΕΡΟΥ ΚΩΔΙΚΟΣ ΕΠΙΣΤΟΛΗ Μ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ ΘΑΛΑΣΣΙΟΝ ΠΡΕΣΒΥΤΕΡΟΝ... Μ΄.Τοῦ αὐτοῦ πρός τόν αὐτόν Θαλάσσιον πρεσβύτερον καί ἡγούμενον.","english":"But teach us, holy Father, how after the casting away of these things we shall love the manna—I mean the rational bread of divine knowledge, rained upon us from heaven—and shall keep it incorrupt; neither storing it up for the morrow by delay, lest it breed worms of fleshly passions, rotting through idleness; nor triumphing in display, lest it come to nothing, melted away by vainglory.\n\nFeed us, your disciples, again with such words, honored Father, and present us through your prayer to God, we who are unable to worship without your mediation. LETTER 39.... TO THE SAME.\n\n39. Of the same to the same.\n\nYou feed us abundantly, sanctified Father, both the visible and the intelligible man. To the body you supply what is for its sustenance; to the soul you give what is for its growth in the Spirit. For God has made you rich in both respects, blessing your entrance. By entrance I mean the acquisition of the gifts bestowed on you by God, multiplied through action; and by exit, the dissemination of the word that comes from you to others; and in those who receive it, it bears as fruit the working of what is fitting. CERTAIN LETTERS FROM ANOTHER CODEX. LETTER 40.... TO THE SAME THALASSIUS THE PRESBYTER... 40. Of the same to the same Thalassius the presbyter and abbot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"( Τῷ σοφῷ καί τιμίῳ γράμματι τῆς ὑμετέρας, δέσποτα, πατρικῆς ἁγιωσύνης ἐντυχών ἐπιμελῶς· πάντα τε σκοπήσας, καί πᾶσάν μου τῆς συνειδήσεως ἐναγνούς τήν βίβλον, οὐδέν εὗρον ἐμοί τῶν ἐμφερομένων...εσω.. ολο.. θᾶττον συνέστειλα τῆς ψυχῆς τόν τόνον, διασφίγξας τήν χαύνωσιν, ἀλλοτρίων καλῶν ἐπαίνοις προστεθῆναι, μάταιον ἡγησάμενος, καί μόνης ἴδιον εἶναι κρίνας ψυχῆς τήν ῥοπήν ἐχομένης πρός πᾶσαν ἀπάτην ἐπαγωγόν. Τῷ ὄντι γάρ μάταιον, ὡς ἀρετῆς μεστόν ἐπαίνους οἰκειοῦσθαι προπετῶς πειρᾶσθαι, τόν ἐν τοῖς πράγμασι τό κλέος τῶν λεγομένων οὐκ ἔχοντα. Ἀλλ᾿ ὁ ἐμός δεσπότης ἐκ τῶν οἰκείων τῆς ἀρετῆς πλεονεκτημάτων τά τῶν ἄλλων κρίνων, ψηφίζεται, διά περιουσίαν θεοειδοῦς τελειότητος τό αἶσχος καλύπτων, τόν πολλοῖς... παθῶν τετρωμένον, ὡς ἔθος ἐστί τοῖς ἀγαπῶσι τόν Κύριον. Πλήν ἐγώ, δέσποτά μου εὐλογημένε.. παμφαοῦς ἐπ᾿ ἀρετῇ τελειότητος τήν κέλευσιν ἠρωσ... οιμότατος, παντός ὀνείδους καί ψόγου τυχόν ἐμβῆναι μέλλων, ὡς ἐμῆς ἄν ἐπί τοῦτο προπετείας ἕνεκεν παρά τῶν.. λοσ.. νων, τήν ὑμετέραν ἀγάπην ἀνωτέρω τιθε...... κυρίῳ ἀββᾷ Θωμᾷ τούτῳ προθύμως ὑπουργ.. πράγματι. Ὀρέγοντες δηλαδή, τήν ἀρκοῦσαν ὕλην, ὡς οἶμαι, διά ( τοῦ χειμῶνος, τήν τοιαύτην ὑμῶν τοῦ Κυρίου συνεργοῦντος πληρῶσαι κέλευσιν δύνασθαι.","english":"Having carefully read the wise and precious letter of your fatherly holiness, master, and having examined everything and searched through the whole book of my conscience, I found nothing in me of the things contained in it... I quickly drew in the tension of my soul, having tightened up its slackness, thinking it vain to be attached to the praises of others' good qualities, and judging that the inclination belongs to the soul alone when it is drawn toward every seductive deception. For truly it is vain, as though full of virtue, to attempt rashly to make one's own the praises, when one does not have in reality the glory of the things said. But my master, judging the affairs of others from his own advantages in virtue, votes accordingly, covering the shame through an abundance of God-like perfection, [covering] the one wounded by many passions, as is the custom of those who love the Lord. Nevertheless, I, my blessed master... at the command of all-radiant perfection in virtue I... most miserable, about to enter into every reproach and blame, as if because of my own rashness in this matter on the part of... your love placed higher... to the lord Abba Thomas, eagerly serving... in the matter. That is, reaching out, the sufficient material, as I think, through the winter, being able with the Lord's cooperation to fulfill such a command of yours.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"Σώζοιό μοι λίαν, ἠγαπημένε καί τίμιε Πάτερ, καί σώζοις ταῖς πρός Θεόν εὐχωλῇσιν υμ... τόν σόν οἰκέτην καί δοῦλον· προσθήσω δέ καί ἐραστήν, πάσης τῇ ἑαυτοῦ μεσιτείᾳ διαβολικῆς ἐξαιρούμενος μηχανῆς. ΕΠΙΣΤΟΛΗ ΜΑ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ.\n\nΜΑ´ Τοῦ αὐτοῦ πρός τόν αὐτόν.\n\nΕἰς Χριστόν πάντα αἰχμαλωτίζειν ὑπό τοῦ Πνεύματος δεδιδαγμένος, ἐκ πάντων οἶδε καρποῦσθαι ὠφέλειαν· ὥσπερ οὖν καί ὑμεῖς ἐξ ἐμοῦ τοῦ πάμπαν τῆς θείας ἠλλοτριωμένου χάριτος, καί τῶν νόμων τῆς σαρκός γενναίως καταδεδεμένου. Καί μηδέν ἔχοντός εἰμι καί σπουδαίως, χρεών ἦν με παραιτεῖσθαι καθόλου τοῦ ποτε φοιτᾷν, ἵνα μή βλάπτω μᾶλλον, ποιῶν τήν κέλευσιν ὑμῶν. Καί ἔρχομαι ὅτε ὁ Κύριος θελήσῃ, γινώσκων ἀχράντους καί ἀμολύντους ὑμᾶς διαμεμενηκέναι καί συνουσιάζοντές μοι τῷ βεβήλῳ. Τό γάρ καθ᾿ ἕξιν ἅγιον ὥσπερ τό φύσει, ὑπ᾿ οὐδενός ἀκαθάρτου χρανθήσεται. Περί δέ τῆς τοῦ Βεστίτορος, καλῶς ποιεῖτε συμπάσχοντες, εἰ μή ἔχῃ βλάβην τό πρᾶγμα· καί μάλιστα εἰ γινώσκετε δύνασθαι ἀνέξεσθαι αὐτῆς. ΕΠΙΣΤΟΛΗ ΜΒ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ.","english":"May you be saved for my sake exceedingly, beloved and honored Father, and may you save your own household servant and slave by your prayers to God—and I will add, also your lover, rescued by your mediation from every diabolical device. LETTER 41. To the same.\n\n41. Of the same, to the same.\n\nHaving been taught by the Spirit to take every thought captive into Christ, he knows how to reap benefit from all things; just as you also do from me, who am utterly alienated from the divine grace and nobly bound fast by the laws of the flesh. And since I have nothing, and that earnestly, it was necessary for me to decline altogether from ever visiting, lest I do harm rather than good by carrying out your command. And I will come when the Lord wills, knowing that you have remained undefiled and unstained even in associating with me, the profane. For what is holy by habit, just as what is holy by nature, will not be defiled by anything unclean. Concerning the matter of Vestitor, you do well to sympathize, if the affair involves no harm—and especially if you know that she is able to endure it. LETTER 42. To the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"ΜΒ´Τοῦ αὐτοῦ πρός τόν αὐτόν.\n\nὉ μακάριος Δαβίδ, ὁ μέγας ἐκεῖνος τοῦ Κυρίου βασιλεύς, μετά τούς φοβερούς τῶν ἀλλοφύλων πολέμους, μετά τούς μεγάλους τῶν ὁμοφύλων πειρασμούς, μετά τάς ἐπιπόνους φυγάς καί τάς ὑπέρ τῶν πολλῶν εὐεργεσιῶν συχνάς ἐπιβουλάς, μετά τάς τῶν συγγενῶν ἐπαναστάσεις, μετά τήν τρ.... ησιν τε καί βασιλείαν, ὅταν ᾔσθετο τοῦ Θεοῦ πανταχόθεν αὐτῷ...... αύοντος· τότε ( διενοήθη οἰκοδομῆσαι οἶκον τῷ Κυρίῳ Θεῷ..... καί ἀποδέχεται μέν αὐτόν ὁ Θεός ὡς καλῶς διανοηθέντα...... ησιν δέ καί ὅμως διαστολήν πρόσφορον, λέγων...... σπέρμα τό ἐξ αὐτοῦ δεῖν εἰς πέρας ἀγαγεῖν τό καλόν τ.... ας ἐγχείρημα· προσθείς τήν αἰτίαν, διά τό πολύν αὐτόν ἐκκεχυκέναι αἷμα ἐπί τῆς γῆς. Καί πείθεται μέν παραινοῦντι τῷ Θεῷ· ἀσπάζεται δέ μεθ᾿ ἡδονῆς τήν συμβουλήν καί τῆς ἰδίας μορφῆς κρίνει τιμιωτέραν. Καί αὐτός μέν οὐκ οἰκοδομεῖ τόν τοῦ Θεοῦ ναόν. Παραπέμπει δέ τῷ υἱῷ δαψιλ.... δίδωσι τήν τε ὕλην καί τό παράδειγμα· διδασκόμενος...... ὡς οἶμαι,","english":"42. By the same author, to the same.\n\nThe blessed David, that great king of the Lord, after the fearful wars against the Philistines, after the great trials from his own kinsmen, after his toilsome flights and the frequent plots against him on account of his many benefactions, after the rebellions of his relatives, after the ... and his reign, when he perceived that God was everywhere ... him, then he conceived the thought of building a house for the Lord God ... and God accepts him as having conceived well ... yet also a fitting distinction, saying ... that his seed must bring the good ... undertaking to completion, adding the reason, because he had shed much blood upon the earth. And he is persuaded by God's counsel; and he welcomes the advice with pleasure and judges it more honorable than his own form. And he himself does not build the temple of God. But he passes it on to his son abundantly ... he gives both the material and the example, being taught ... as I think,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"τούς εὐτάκτους τῆς σωτηρίας δεσμούς. Καί ἵνα μή τήν καθ᾿ ἕκαστον τῶν εἰρημένων διεξερχόμενος θεωρίαν μηκύνω τόν λόγον, τό εἰρηνικόν..... τόν ναόν τοῦ Θεοῦ δυνάμενον ἄνω.....αὐταί εἰσιν, καί εἴ τις....., ἀλλά μή φόβῳ δορυφορεῖν πεῖσαι δυναμένην καί εἰς τήν οἰκοδομήν τοῦ θειοτάτου ναοῦ συνεργοῦσαν βλάβος λαμβάνουσαν· τόν τε Χηράν βασιλέα Τύρου καί τάς ἑκατόν πεντήκοντα χιλιάδας τῶν ἀλλοφύλων τῶν λατόμων καί ὑδροφόρων. Ἀλλ᾿ Ἔντεινον, καί κατευόδου, καί βασίλευε, κἄν χωρίς Μαξίμου τοῦ σοῦ ἐβασίλευσας, ἕνεκεν ἀληθείας καί πραότητος καί δικαιοσύνης, αἵτινες αὗταί εἰσι. Προσθήσω δέ, καί ἀγρύπνει κατά κράτος μή συναπαχθῆναι καθ’ ὅ τι σύν ταῖς τῶν ἐθνικῶν βασιλέων θυγατράσι· μήπως συνδιέλωσι τήν βασιλείαν εἰς υἱόν ἄφρονα καί δοῦλον ἀποστάτην. Πολύ γάρ ἑκών..... Ἔῤῥωσο, Πάτερ τίμιε, καί εὔχου τῷ σῷ δούλῳ.... πουμένῳ, καί δεινῶς ἐνεχομένῳ ὑπό πολλῶν ἁμαρτιῶν. ΕΠΙΣΤΟΛΗ ΜΓ’.... ΠΡΟΣ ΙΩΑΝΝΗΝ ΚΟΥΒΙΚΟΥΛΑΡΙΟΝ. ΜΓ´Τοῦ αὐτοῦ πρός Ἰωάννην κουβικουλάριον.","english":"...the well-ordered bonds of salvation. And so that I may not prolong the discourse by going through in detail the contemplation of each of the things said, the peaceful... the temple of God, able to... above... these are, and if anyone..., but not able to persuade one to be guarded by fear, and cooperating in the building of the most divine temple, receiving harm; and Chiram king of Tyre, and the one hundred and fifty thousand of the foreigners, the stonecutters and water-carriers. But stretch forth, and prosper, and reign, even if you reigned without your Maximus, for the sake of truth and meekness and righteousness, which are these things. And I will add: keep watch with all your might, lest you be led away together with the daughters of the heathen kings, lest they divide the kingdom together to a foolish son and a rebellious servant. For greatly willingly... Farewell, honored Father, and pray for your servant... shepherd, and terribly entangled by many sins. Letter 43... To John the Cubicularius. 43. By the same author, to John the Cubicularius.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"( Ἧκεν τό τίμιον τοῦ θεοφυλάκτου μου δεσπότου γράμμα, μετά τῆς εἰρήνης καί αὐτόν ὅλον φέρον τοῖς τρόποις φαινόμενον. Τῇ γάρ τῶν λόγων σεμνότητι πέφυκέ πως ἐμφαίνεσθαι μετά τῆς τῶν τρόπων ἐπιεικείας καί τῆς ψυχῆς ἡ διάθεσις· καί ἤσθην ὥσπερ αὐτόν δεξάμενος τόν ἐμόν δεσπότην, καί ἠσπασάμην τῷ πνεύματι, καί ὅλον τῷ χωρήματι τῆς καρδίας περιλαβών ἀπεθέμην· καί ἐδόξασα Χριστόν τόν Θεόν ἡμῶν, φῶς τοῖς ἀνθρωποις ἐμφύντα τῆς ἀγάπης τόν νόμον· καθ᾿ ἥν ἀλλήλων ἀπεῖναι οὐδέποτε δύνανται, κἄν πολλῷ διεστήκασιν ἀλλήλων σωματικῶς τῷ τοπικῷ διαστήματι, οἱ τῶν σπερμάτων τῆς ἀγάπης δεόντως ἐπιμελεῖσθαι γινώσκοντες.\n\nἈλλ᾿ ἐπειδή εἰρήνης κοσμικῆς εὐαγγέλια τό γράμμα κομίσαν, εἰς χαράν τῆς ψυχῆς τήν λύπην μεθήρμοσε, δέον ἐστί καί ἡμᾶς ὑπέρ αὐτῆς εἰκότως τῷ χαρισαμένῳ Θεῷ γενέσθαι πάντως εὐγνώμονας· ἵνα μή φανῶμεν ἀχάριστοι περί τήν εὐποιίαν, κακῶς τόν εὐεργέτην ἀνταμειψάμενοι. Γενησόμεθα δέ πάντως εὐγνώμονες, εἰς δέον δῆλον ὅτι τῇ εἰρήνῃ χρησάμενοι, καί τήν πρός τόν κόσμον καί κοσμοκράτορα κακῶς ἡμῖν ἐνυπάρχουσαν ἀθετήσαντες φιλίαν· τόν διά τῶν παθῶν πρός τόν Θεόν συνεστάμενον καί ὀψέ ποτε καταλύσαντες πόλεμον, καί σπονδάς αὐτοῖς τῆς πρός αὐτόν εἰρήνης ποιήσαντες ἐν τῇ καταργήσει τοῦ σώματος, τῆς πρός αὐτόν ἔχθρας παυσώμεθα. Ἀδύνατον γάρ ἐστιν ἡμᾶς αὐτῷ φιλωθῆναι, διά τῶν παθῶν πρός αὐτόν στασιάζοντας, ( καί τῷ πονηρῷ τυράννῳ καί φονευτῇ τῶν ψυχῶν διαβόλῳ διά κακίας δασμοφορεῖν ἐνεχομένους, μή πρότερον δι᾿ ὅλου πολεμωθέντας τῷ πονηρῷ.","english":"The precious letter of my God-guarded master has arrived, bearing peace and showing him wholly in his manner of life. For by the dignity of its words it naturally reveals, together with the gentleness of his ways, the disposition of his soul. And I rejoiced as if I had received my master himself, and I greeted him in spirit, and embracing him wholly in the capacity of my heart, I laid him up; and I glorified Christ our God, who has implanted in men as a light the law of love, by which those who know how rightly to cultivate the seeds of love can never be absent from one another, even if they are separated from each other by much bodily distance in local space.\n\nBut since the letter, bringing good tidings of worldly peace, changed grief into joy of the soul, it is fitting that we too should be wholly grateful to the God who granted it, so that we may not appear ungrateful for his beneficence, having badly repaid our benefactor. And we shall be wholly grateful if we use the peace as is fitting, and renounce the friendship with the world and the ruler of this world that exists evilly within us, and at last put an end to the war that was maintained against God through the passions, and make a treaty with him of peace toward him in the mortification of the body, and cease from the enmity against him. For it is impossible for us to be loved by him while we are in revolt against him through the passions, and while we are held liable to pay tribute through wickedness to the evil tyrant and murderer of souls, the devil, unless we have first been wholly at war with the evil one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"Μέχρι γάρ τότε τοῦ Θεοῦ καθεστήκαμεν ἐχθροί καί πολέμιοι, κἄν πιστῶν προσηγορίαν ἡμῖν αὐτοῖς περιπλάττωμεν, μέχρις οὗ πάθεσιν ἀτιμίας δουλεύειν βουλόμεθα, καί φόρους εἰσφέρειν δεινούς ἑκουσίως διά τῶν ἔργων τῆς αἰσχύνης τῷ διαβόλῳ καταδεχόμεθα. Καί οὐδέν ὄφελος ἡμῖν ἐκ τῆς κατά κόσμον εἰρήνης λοιπόν γενήσεται, τῆς ψυχῆς κακῶς διακειμένης, καί πρός τόν ἴδιον ποιητήν στασιαζούσης, καί ὑπό τήν βασιλείαν αὐτοῦ γενέσθαι οὐκ ἀνεχομένης, ἔτι μυρίοις πεπραμένης δεσπόταις εἰς κακίαν αὐτήν ἀεί κατεπείγουσι· καί τήν εἰς ἀπώλειαν φέρουσαν ὁδόν, τῆς σωζούσης μᾶλλον ἀπατηλῶς αἱρεῖσθαι παρασκευάζουσιν. Ἐπειδάν δέ τῆς τῶν παθῶν μέθης ἐκνήψωμεν, καί τῆς τοῦ διαβόλου πονηρίας κατεξαναστῶμεν καί τυραννικῆς βασιλείας· καί τόν αὐτοῦ πικρότατον ζυγόν ἑαυτῶν ἐκτιναξώμεθα, καί ὅσον κατείδομεν ἡμᾶς τῇ πρός αὐτόν φιλίᾳ κατέφθειρε τηνικαῦτα δεξόμεθα τοῦ εἰρηνικοῦ καί πράου βασιλέως Χριστοῦ τήν εἰρηνικήν παρουσίαν, ἐν ἑαυτοῖς ἀοράτως γινομένην, καί ἀνεξόμεθα ὑπό τόν","english":"For until then we have stood as enemies and adversaries of God, even if we plaster over ourselves the name of the faithful, until such time as we wish to be slaves to shameful passions, and willingly consent to pay dreadful tribute to the devil through the works of shame. And no benefit from the peace according to the world will remain for us thereafter, when the soul is in a bad state and is in revolt against its own Maker, and does not endure to come under his kingdom, being still sold to countless masters who always press it on toward evil; and they prepare it to choose, deceptively, the road that leads to destruction rather than the one that saves. But whenever we sober up from the drunkenness of the passions, and rise up against the wickedness of the devil and his tyrannical kingdom, and shake off his most bitter yoke from ourselves, and receive back as much as we perceive that he has destroyed in us by our friendship with him, then we shall receive the peaceful presence of the peaceful and gentle King Christ, coming to be in us invisibly, and we shall be received under his","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"αὐτοῦ γενέσθαι ζυγόν, νόμοις ἀληθείας τάσσοντος ἡμᾶς καί ῥυθμίζοντος, καί τήν πρός αὐτόν ἑκουσίως στείλασθαι φιλίαν καταδεξόμεθα· φόρους αὐτῷ δασμούς ἑκουσίως προσάγοντες, τούς διά τῶν ἀρετῶν κατ᾿ ἐντολήν τελεσφορουμένους ἐν ἡμῖν τῆς δικαιοσύνης καρπούς. Οἷς ὑπέρ τῆς ἡμῶν σωτηρίας ἡδόμενος ὁ μόνος ἀπροσδεής, πάντα ἡμῖν χαρίσεται ὡς ἀψευδής, ὅσα ἡμῖν ἐπηγγείλατο. Τά δ᾿ ἔστιν ἅ ὀφθαλμός οὐκ ἴδεν, καί οὖς οὐκ ἤκουσε, ἅ ἡτοίμασεν ὁ Θεός τοῖς ἀγαπῶσιν αὐτόν. Εἰς τοῦτο γάρ ἡμᾶς καί πεποίηκεν, ἵνα γενώμεθα θείας κοινωνοί φύσεως, καί τῆς αὐτῆς ἀϊδιότητος μέτοχοι· καί φανῶμεν αὐτῷ ὅμοιοι κατά τήν ἐκ χάριτος θέωσιν· δι᾿ ἥν, πᾶσά τε τῶν ὄντων ἡ σύστασίς ἐστι καί ἡ διαμονή· καί ἡ τῶν μή ὄντων παραγωγή καί γένεσις.\n\n( Γενώμεθα τοίνυν ἄξιοι τῆς εἰρήνης, δέσποτά μου εὐλογημένε, τά ἐν ἡμῖν πρός Θεόν στασιάζοντα πάθη ἑαυτῶν ἀνδρικῶς περιελόντες. Τήξωμεν ὅση δύναμις τό σῶμα, δι᾿ οὗ σφριγῶντος, ἡ τοῦ διαβόλου πρός τήν ψυχήν γίνεσθαι πέφυκεν εἴσοδος. Ἀναγνώσμασι θείοις πλανώμενον στήσωμεν τόν νοῦν, καί πρός Θεόν πάλιν αὐτόν ἐπανάγωμεν. Ἐγκρατείας τόνοις καί ἀγρυπνίας κατ᾿ ὄρεξιν εἰς πολλά φθειρομένην ἀτάκτως τήν ἐπιθυμίαν, σωφρόνως καταστείλωμεν. Εὐχαῖς καί δεήσεσι καί ἐλεημοσύναις τόν θυμόν ζέοντα καί ταρασσόμενον σοφῶς κατευνάσωμεν· φόβῳ Θεοῦ καί ἀπειλῇ τῶν μελλόντων ἀκολάστως κινούμενά τε καί ἐνεργοῦντα τά αἰσθητήρια παύσωμεν. Ἐπί πᾶσι καί πρό πάντων μνησθῶμεν τοῦ θανάτου καί τῆς φοβερᾶς τῆς ψυχῆς ἐκ τοῦ σώματος ἐξόδου·","english":"of his yoke, as he orders and regulates us by the laws of truth, and we accept willingly to draw up friendship with him, willingly bringing to him tribute and taxes—the fruits of righteousness fulfilled in us through the virtues according to his commandment. For these things, rejoicing for our salvation, the only one who needs nothing will grant us all things, as one who does not lie, whatever he promised us. And these are what eye has not seen, and ear has not heard, which God has prepared for those who love him. For it is for this that he also made us, that we might become partakers of the divine nature and sharers of the same eternity, and that we might appear like him in accordance with deification by grace, through which is both the constitution and the permanence of all things that exist, and the production and generation of things that do not exist.\n\nLet us therefore become worthy of the peace, my blessed master, manfully stripping away from ourselves the passions within us that are in revolt against God. Let us melt down the body as much as we can, for when it is vigorous, the entrance of the devil into the soul naturally occurs. Let us set aright the mind that wanders among divine readings, and lead it back again to God. By the tensions of self-control and vigils, let us prudently restrain the desire that is disorderly corrupted into many things according to appetite. By prayers and supplications and almsgiving, let us wisely calm the spirit that boils and is troubled; by the fear of God and the threat of things to come, let us stop the senses that are moved and activated without restraint. Above all and before all, let us remember death and the fearful departure of the soul from the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"καί πῶς ἀπαντῶσιν αὐτῇ κατά τόν ἀέρα τοῦτον αἱ ἀρχαί καί ἐξουσίαι καί δυνάμεις σκότους· πᾶσα πρός ἑαυτήν διέλκουσά τε καί κατατέμνουσα κατ᾿ ἀναλογίαν τῆς σχετικῶς πρός αὐτήν διά τοῦ μέσου πάθους γενομένης κακῆς οἰκειότητος. Μνησθῶμεν τῆς ἐν ᾅδῃ κατά συνείδησιν γινομένης τῇ ψυχῇ πικρᾶς ὀδύνης, ἐπί τῇ μνήμῃ τῶν αὐτῇ κακῶς διά τοῦ σώματος πεπραγμένων. Μνησθῶμεν τῆς τελευταίας τοῦ παντός κόσμου συντελείας, καθ᾿ ἥν τῷ πολλῷ καί ἀπλέτῳ πυρί τό πᾶν καταφλέγεται τοῦτο· στοιχείων φοβερῶς κλονουμένων τῇ τήξει τῆς καύσεως· καί οὐρανοῦ τῇ εἰλήσει τῷ φόβῳ κατ᾿ ἔπειξιν φεύγοντος ἀπό προσώπου πυρός τοῦ προκαθαίροντος τήν κτίσιν διά τήν τοῦ καθαροῦ παρουσίαν· θαλάσσης ἀφανιζομένης, γῆς βρασσομένης, καί ἐκ πυθμένος σειομένης, καί τάς ἀπείρους τῶν ἀνθρωπίνων σωμάτων ἀμειώτως παρεχούσης μυριάδας. Μνησθῶμεν τῆς φρικτῆς ὥρας τῆς ἀπολογίας τῆς ἐπί τοῦ φοβεροῦ καί φρικτοῦ βήματος τοῦ Χριστοῦ· ἡνίκα πᾶσα ἡ δύναμις τῶν οὐρανῶν, καί πᾶσα ἡ ἀπό καταβολῆς τοῦ αἰῶνος κτίσις τῶν ἀνθρώπων ἐφορᾷ τά ἑκάστῳ προσόντα μέχρι καί ψιλοῦ ἐνθυμήματος· ἡνίκα τούς μέν διά τήν τῶν ἔργων λαμπρότητα, τό ἄφραστον φῶς διαδέξεται, καί ἡ τῆς ἁγίας καί μακαρίας Τριάδος ἔλλαμψις τρανότερον ἐπιλαμπούσης, τοῖς ὁρᾷν καί ὑποδέχεσθαι ( διά καθαρότητα ψυχῆς, αὐτήν δυναμένοις· τούς δέ, διά τήν τῶν ἔργων ἀτοπίαν τό σκότος ὑποδέξεται τό ἐξώτερον, καί ὁ ἀκοίμητος σκώληξ καί τό πῦρ τῆς γεέννης τό ἄσβεστον· καί τό πάντων βαρύτατον, ἡ ἐν τῷ συνειδότι αἰσχύνη πέρας οὐκ ἔχουσα.","english":"And how do the principalities and powers and forces of darkness meet it in this air—each one drawing it to itself and cutting it apart in proportion to the evil affinity that came to be toward it through the mediating passion? Let us remember the bitter pain that arises in the soul in Hades according to conscience, at the memory of the evil deeds done by it through the body. Let us remember the final consummation of the whole world, in which this whole universe is consumed by the great and boundless fire, when the elements are terribly shaken by the melting of the burning, and the heaven flees in fear with haste by reason of its rolling up from the face of the fire that purifies creation beforehand because of the presence of the pure one; when the sea vanishes, the earth seethes and is shaken from its bottom, and yields up the countless myriads of human bodies without diminution. Let us remember the dreadful hour of the defense at the fearful and awful judgment seat of Christ, when all the host of the heavens and all the creation of men from the foundation of the age looks upon what belongs to each one, down to a mere thought; when those who are to receive the ineffable light because of the splendor of their works—and the illumination of the holy and blessed Trinity shining more clearly upon those able to see and receive it through purity of soul—while others, because of the disorder of their works, the outer darkness will receive, and the unsleeping worm and the unquenchable fire of Gehenna; and, heaviest of all, the shame in the conscience that has no end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"Μνησθῶμεν τούτων ἁπάντων, ἵνα τῶν μέν ἄξιοι γενώμεθα, τῶν δέ πεῖραν λαβεῖν μή κατακριθῶμεν· καί γενώμεθα ἑαυτῶν καί τοῦ Θεοῦ· μᾶλλον δέ, μόνου καί ὅλου τοῦ Θεοῦ ὅλοι· καί μηδέν ἐπίγειον ἐν ἡμῖν αὐτοῖς φέροντες, ἵνα Θεῷ πλησιάσωμεν, καί θεοί γενόμενοι, ἐκ Θεοῦ τό θεοί εἶναι λαβόντες. Οὕπω γάρ τιμᾶται τά θεῖα δωρήματα, καί ἡ τῆς θείας εἰρήνης φιλοφρονεῖται παρουσία. Καί ταῦτα μέν περί τούτου· ὁ δέ Θεός τῆς εἰρήνης, ὁ καταλλάξας ἡμᾶς ἑαυτῷ διά τοῦ σταυροῦ, καί ἐχθρούς ὄντας ἐξαγοράσας τῷ ἰδίῳ αἵματι τῆς ἐξουσίας τοῦ σκότους, αὐτός τήν εἰρήνην αὐτοῦ τήν ὑπερέχουσαν πάντα νοῦν χαρίσηται τῷ εὐλογημένῳ μου δεσπότῃ, καί ἀξιώσοι αὐτόν τῆς οὐρανίου αὐτοῦ βασιλείας· ἔνθα πάντων εὐφραινομένων ἡ κατοικία καί ὁ τῶν ἑορταζόντων χορός.\n\nΕΠΙΣΤΟΛΗ ΜΔ’.... ΠΡΟΣ ΙΩΑΝΝΗΝ... ΠΕΡΙ ΘΕΤΙΚΗΣ. ΜΔ´. Τοῦ αὐτοῦ πρός Ἰωάννην κουβικουλάριον περί θετικῆς. ( Διά νόμου καί προφητῶν πάλαι τοῖς ἀνθρώποις ὡς ἀγαθός ὁ Θεός τήν εἰς ἀλλήλους ἀγάπην πολυτρόπως νομοθετήσας, ἐπί τέλει τῶν χρόνων δι᾿ ἑαυτοῦ ταύτην ἐπλήρωσε ὡς φιλάνθρωπος, γενόμενος ἄνθρωπος. Οὐκ ἀγαπήσας μόνον ἡμᾶς ὡς ἑαυτόν, ἀλλά καί ὑπέρ ἑαυτόν· καθώς καί ἡ τοῦ μυστηρίου δύναμις διδάσκει σαφῶς, τούς εὐσεβῶς τήν εἰς αὐτόν τῆς πίστεως ὁμολογίαν παρειληφότας.","english":"Let us remember all these things, so that we may become worthy of the one and not be condemned to experience the other; and let us become our own and God's—or rather, whole and entire, belonging wholly to God alone—carrying nothing earthly within ourselves, so that we may draw near to God, and having become gods, receiving from God the very being of gods. For not yet are the divine gifts honored, nor is the presence of the divine peace welcomed with affection. And this much concerning this matter. But may the God of peace, who reconciled us to himself through the cross and, when we were enemies, redeemed us by his own blood from the power of darkness—may he himself grant his peace that surpasses all understanding to my blessed master, and deem him worthy of his heavenly kingdom, where is the dwelling of all who rejoice and the choir of those who keep festival.\n\nLETTER 44. To John. On the Positive Law. 44. By the same author, to John the cubicularius, on the positive law. (In times past, God, being good, legislated love for one another among human beings in many ways through the law and the prophets; at the end of the ages, being a lover of humanity, he fulfilled this through himself, becoming man. He loved us not only as himself, but even beyond himself—just as the power of the mystery clearly teaches those who have piously received the confession of faith in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"Εἰ γάρ ἐκών ὡς ὑπεύθυνος ἑαυτόν κατά θέλησιν ὑπέρ ἡμῶν τῶν παθεῖν ὀφειλόντων ὡς ὑπευθύνων πάθει καί θανάτῳ προΐσχετο, παντί που τῷ κἄν ποσῶς ᾐσθημένῳ τῆς χάριτος δῆλόν ἐστιν, ὡς ὑπέρ ἑαυτόν ἠγάπησεν ἡμᾶς τούς ὑπέρ ὧν ἑαυτόν κατά θέλησιν τῷ θανάτῳ παρέδωκε, καί τῆς ἰδίας κατά φύσιν δόξης ὡς ὑπεράγαθος, κἄν τολμηρός ὁ λόγος, τήν κατ᾿ οἰκονομίαν εὐκαίρως ὑπέρ ἡμῶν ὕβριν ὡς τιμιωτέραν προείλατο. Τιμή γάρ ὑπερβάλλουσα καί δόξα Θεοῦ πλεονάζουσα, καί τῆς φυσικῆς δόξης μᾶλλον εἰς τό φανερόν πρόοδός τε καί ἔνδειξις καθέστηκεν ἀληθῶς, ἡ πρός αὐτόν τῶν πεπλανημένων ἐπάνοδος. Καί οὐδέν αὐτῷ τῆς τῶν ἀνθρώπων σωτηρίας εἰς δόξης λόγον ἐστίν οἰκειότερον· ὑπέρ ἧς, ἅπας λόγος καί ἅπαν μυστήριον· καί τό δή πάντων μυστήριον μυστηριωδέστατον, αὐτός ὁ Θεός ὑπέρ ἀγάπης ἀληθῶς κατά πρόσληψιν σαρκός νοερῶς τε καί λογικῶς ἐψυχωμένης γενόμενος ἄνθρωπος, καί εἰς ἑαυτόν τά ( πάθη τῆς φύσεως ἀτρέπτως καταδεξάμενος, ἵνα σώσῃ τόν ἄνθρωπον, καί δῷ τοῖς ἀνθρώποις ἡμῖν ἑαυτόν ὑπέρ ἀρετῆς ὑποτύπωσιν, καί τῆς εἰς αὐτόν τε καί ἀλλήλους εὐνοίας τε καί ἀγάπης εἰκόνα ζῶσαν, δυσωπῆσαι πάντας δυναμένην πρός ὀφειλομένην ἀντίδοσιν. Ἐπειδή τοίνυν τοῦ Θεοῦ νόμος ἐστί παλαιός τε καί νέος ἀλλήλους ἡμᾶς τοσοῦτον ἀγαπᾷν, ὅσον καί ἠγαπήμεθα· καί τοσοῦτον ἀλλήλων οἰκειοῦσθαι τάς συμφοράς, ὥστε καί εἰς ἀλλήλους κατά ἀντίδοσιν διά τήν σχέσιν τῆς ἀγάπης ἀλλήλων ἀμείβεσθαι τάς διαθέσεις, κατά τήν χαίρειν μετά χαιρόντων καί κλαίειν μετά κλαιόντων κελεύουσαν ἐντολήν·","english":"For if, willingly, as one liable, he set himself before us by his will—we who ought to suffer as those liable—in suffering and death, it is surely clear to everyone who has perceived the grace even to some degree, that he loved us beyond himself, we for whose sake he willingly handed himself over to death, and, as one supremely good, he chose in preference to his own glory according to nature—even if the statement is bold—the reproach according to the economy, timely on our behalf, as more honorable. For an exceeding honor and an abundant glory of God, and a progress and manifestation into the open more than the natural glory, has truly been established: the return of those who had gone astray to him. And nothing is more proper to him for the account of glory than the salvation of human beings; for the sake of which—every account and every mystery—and indeed the most mysterious of all mysteries: God himself, truly for love, having become man by the assumption of flesh ensouled with intellect and reason, and having received into himself the passions of nature without change, in order to save man, and to give to us human beings himself as a pattern for virtue, and as a living image of goodwill and love toward him and toward one another, able to persuade all to the due recompense. Since, therefore, it is a law of God, both old and new, that we love one another as much as we also have been loved, and that we make one another's misfortunes our own to such an extent that, in return toward one another, because of the bond of love, we exchange dispositions with one another, according to the commandment that bids us rejoice with those who rejoice and weep with those who weep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"παρακαλῶ τόν θεοφύλακτον καί εὐλογημένον μου δεσπότην, ἕνα καί μόνον ἔχοντα σκοπόν ἀκολουθῆσαι διά τῆς ἴσης φιλανθρωπίας τῷ διεληλυθότι τούς οὐρανούς Ἰησοῦ, μηδενί καταδεθέντα τό παράπαν πατριᾶς δεσμῷ πρός τοῦτον τόν πλάνον κόσμον καί κοσμοκράτορα· πλάνος γάρ ὄντως ὁ παρών κόσμος ὑπάρχει, δι᾿ ἀπάτης ἀεί δελεάζων πρός ἐπιθυμίαν τῶν φθειρομένων, καί τῇ δουλείᾳ τῶν ὑλικῶν ἐνδιασφίγγων τούς κατά φύσιν ἐλευθέρους καί τῶν οὐρανίων ἀγαθῶν κληρονόμους· τό παίζειν δι’ ἡδονῆς καί ὑποκλέπτειν τούς κρατεῖσθαι τούτοις ἀνεχομένους. Ἕνα τοίνυν, ὡς ἔφην, τόν τοῦ σωθῆναι σκοπόν ἔχοντα τόν εὐλογημένον μου δεσπότην γινώσκων, παρακαλῶ δεχόμενον τόν σύν αὐτῷ μου δεσπότην τόν μεγαλοπρεπέστατον Ἰλλούστριον κύριον θεοχάριστον, τόν ἐπιφερόμενον τήν παροῦσάν μου μετρίαν συλλαβήν, γενέσθαι αὐτῷ πάντα ἐν οἷς τῆς αὐτοῦ μετά Θεόν, μᾶλλον δέ, σύν Θεῷ, ἐπικουρίας δεῖται, ὅσα τόν Θεόν ἡμῖν αὐτοῖς γενέσθαι, καί τόν πλησίον, βουλόμεθα, περί ὧν δεώμεθα. Ἄνθρωπος γάρ ὄντως ἐστίν ἀγαθός, καί παντός ἔργου δικαιοσύνης ναός, καί τῆς ἐμῆς παροικίας προστάτης μετά Θεόν γνήσιος· καί τῶν πολλῶν καί συχνῶν καί χαλεπῶν ἀσθενειῶν παρήγορος πρόθυμος· καί ἁπλῶς, κατά τήν ὑποῦσαν αὐτῶ δύναμιν, ( κἀμοί καί πολλοῖς ἄλλοις ἐπήρκεσεν. Δῴη αὐτῷ Κύριος εὑρεῖν ἔλεος παρ᾿ αὐτῷ ἐν ἐκείνῃ τῇ ἡμέρᾳ, διότι πολλῶν γέγονεν ἀνάπαυσις καί παρηγορία. Ὅθεν εἴπερ ηὗρον χάριν ἐν ὀφθαλμοῖς τοῦ εὐλογημένου μου δεσπότου, καί τοῖς ἠγαπημένοις αὐτῷ κατά Θεόν ἔχει με σύμψηφον, πάντως αὐτοῦ διά πάσης σπουδῆς ἀντιλάβηται, μηδέν ἄδικον, ὡς ἦκεν","english":"I beseech my God-guarded and blessed master, who has one and only one aim—to follow, through equal love for humanity, Jesus who has passed through the heavens, bound wholly by no bond of family to this deceitful world and ruler of this world. For the present world is truly deceitful, always luring by deception toward desire for corruptible things, and tightening the slavery of material things around those who are free by nature and heirs of heavenly goods, and making a sport of them through pleasure and secretly stealing away those who endure being held by these things. Knowing, then, as I said, that my blessed master has the one aim of being saved, I beseech him, receiving with him my master the most magnificent Illustrious lord Theocharistos, the bearer of this present modest composition of mine, to become all things to him in whatever he needs of his assistance after God—or rather, with God—in all the ways in which we wish God and our neighbor to become all things to us ourselves, concerning which we pray. For he is truly a good man, and a temple of every work of righteousness, and after God a genuine protector of my sojourn here, and a ready comforter in my many, frequent, and grievous illnesses; and simply, according to the power that is in him, he has succored both me and many others. May the Lord grant him to find mercy from him on that day, because he has become a rest and consolation to many. Therefore, if I have found favor in the eyes of my blessed master, and he counts me among those beloved to him according to God, let him by all means take up his cause with all zeal, nothing unjust, as it has come","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"εἰς τήν αὐτοῦ δύναμιν, εἰς αὐτόν γενέσθαι συγχωρῶν. Τοῦτο γάρ τῆς ἀγάπης ὁ νόμος ὑπαγορεύει, καί τό μυστήριον τῆς πρός ἀνθρώπους τοῦ Θεοῦ διά σαρκός βούλεται θειοτάτης ἐπιδημίας· ἵνα τάς εὐεργεσίας τοῦ εὐλογημένου μου δεσπότου καί τήν ἀνόθευτον σπουδήν τῆς εἰς αὐτόν ἀντιλήψεως ἐπανέλθοι σύν Θεῷ διηγούμενος· κἀγώ προσθήκην δέξομαι καυχήματος, τοιοῦτον ἔχειν παρά Θεοῦ λαχών ἐπί γῆς δεσπότην πρόθυμον εἰς πᾶν ἔργον ἀγαθόν, καί πάντων τῶν δεομένων προστάτην ἕτοιμόν τε καί εἰλικρινέστατον.\n\nὉ Θεός ὁ μόνος ἀγαθός καί φιλάνθρωπος· ὁ τῆς ἡμῶν ἕνεκεν σωτηρίας πάντα πᾶσι σωτηρίως οἰκονομῶν, αὐτός κρατήσαι τῆς χειρός σου τῆς δεξιᾶς, δέσποτά μου, καί ὁδηγήσαι δε εἰς τήν ὁδόν τῆς αὐτοῦ δικαιοσύνης, καί ἀξιώσαι τῆς ἐπουρανίου βασιλείας καλῶς ἐνταῦθα τῶν θείων μεταποιηθέντα χαρισμάτων. Ὁ Θεός τῶν ὅλων καί Κύριος ἡμῶν Ἰησοῦς Χριστός διατηρήσοι τούς εὐσεβεστάτους καί πανημέρους ἡμῶν βασιλέας, καί δυναμώσοι τό κράτος τῆς εὐσεβοῦς αὐτῶν βασιλείας, καί λαλήσοι περί ἡμῶν τῶν ταπεινῶν δούλων αὐτῶν εἰς τάς καρδίας αὐτῶν ἀγαθά τε καί εἰρηνικά. Καί ἵν᾿ εἴπω τι τολμήσας· ποιεῖ γάρ με τολμηρόν τό ἀλγεῖν· πλήν καί αὐτό εὐχήν τῷ Θεῷ προσφιλῆ συγχωρήσοι αὐτοῖς, ὅτι τόν τῆς χώρας ταύτης πανεύφημον ὕπαρχον ὡς λύχνον ἐν αὐχμηρῷ τόπῳ φαίνοντα, καί πάντας τρόπον τινά τῆς τοῦ μή βλέπειν ὀδύνης ἐλευθεροῦντα, κατεδέξαντο κἄν πρός ῥοπήν μεταστείλασθαι·","english":"...granting him to become, according to his power, in him. For this the law of love dictates, and the mystery of God's most divine visitation to humanity through the flesh wills it: that he might return, with God, recounting the benefactions of my blessed master and the unadulterated zeal of his support for him; and I too shall receive an increase of boasting, having obtained from God on earth such a master, eager for every good work, and a ready and most sincere protector of all who are in need.\n\nGod, the only good and lover of humanity, who for our salvation orders all things for all in a saving way, may he himself take hold of your right hand, my master, and guide you into the way of his righteousness, and deem you worthy of the heavenly kingdom, having here rightly partaken of the divine gifts. The God of all and our Lord Jesus Christ keep our most pious and all-holy kings, and strengthen the might of their pious kingdom, and speak in their hearts good and peaceful things concerning us, their humble servants. And—to say something boldly, for my suffering makes me bold—may he also grant them this, a prayer dear to God: that they deigned even to summon, for a moment, the all-lauded governor of this land, who shines as a lamp in a dry place and in some way frees all from the pain of not seeing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"ἄνθρωπον φιλόθεον, πιστόν, εὐσεβῆ, ἀγαθόν, εὐλαβῆ, σώφρονα, ἐγκρατῆ, ἀνεκτικόν, πρᾶον, συμπαθῆ, ἐλεήμονα, πτωχοτρόφον, γηρωκόμον, προστάτην χηρῶν, μοναχῶν κηδεμόνα, ἀκτήμονα [ἀπήμονα], φιλεκκλήσιον· καί ἵνα συνελών ( εἴπω, πάντων καί ζώντων καί νεκρῶν φίλον· τούς μέν ζῶντας παντοίοις τρόποις φιλοστοργίας περιποιούμενον· τούς δέ νεκρούς, οἰκοδομημάτων κάλλεσι τιμῶν τά πρός ταφήν, ὡς Ἰωσήφ ὁ ἀπό Ἀριμαθίας τόν ὑπέρ ἡμῶν σαρκί νεκρωθῆναι καταδεξάμενον Κύριον· καί ἔτι πρός τούτοις, τοῦ κατά τήν ἀποστολικήν πίστιν ὀρθοῦ λόγου ζηλωτήν ἐκθυμώτατον, κήρυκα βίου δικαιοσύνης. Καί συντόμως εἰπεῖν, ἄλλοις μέν ἄλλα κατά τήν ἑκάστου ἔφεσιν ἐπί γῆς διεσπούδασται· Γεωργίου δέ, τά νοσοκομεῖα, καί τά γηρωκομεῖα καί ξενοκομεῖα καί πτωχοτροφεῖα, καί τά μοναστήρια καί τά ξενοτάφια, καί ὅσα πλήθη φτωχῶν τε καί πενήτων κατά γένος ἀγεληδόν κατά τάς πόλεις διέῤῥιπται, περιστεῖλαί τε καί διαθρέψαι· καί ἑῴας τε καί δύσεως, βορείου τε καί νοτίου λήξεως τούς ὅρους ὑπερβῆναι ταῖς ἀκτῖσι τῆς φιλανθρωπίας, ἔργον ὑπάρχει καί σπούδασμα. Τούτων οὕτως ἐχόντων, τίς ἀγνοεῖ τῶν ὁπωσοῦν εὐσεβείας μεταποιουμένων, πόσην εὐμένειαν τοῦ Θεοῦ περί τό πᾶν ἡ τῶν τοιούτων ἔργων εὐαρέστησις προσεκαλεῖτο, διά παντός ταῖς αὐτοῦ προσόν προθυμίαις ἀκμάζουσα; Τό καί ἐναντίον, τῇ τούτων ἀργίᾳ συμβαῖνον διά τό δύσφημον σιωπήσομαι.","english":"a man who loves God, faithful, pious, good, reverent, temperate, self-controlled, forbearing, gentle, compassionate, merciful, a feeder of the poor, a caretaker of the aged, a protector of widows, a guardian of monks, without possessions [blameless], a lover of the church; and, to sum it up in a word, a friend of all both living and dead: caring for the living in all manner of affectionate devotion, and honoring the dead with the beauty of buildings for burial, as Joseph of Arimathea honored the Lord who deigned to be put to death in the flesh for our sake; and furthermore, a most fervent zealot for right doctrine according to the apostolic faith, a herald of a life of righteousness. And to speak briefly, others have earnestly pursued different things on earth according to each one's desire; but George's work and zeal was to shelter and feed the hospitals, the homes for the aged, the hospices, the poorhouses, the monasteries, and the cemeteries for strangers, and all the multitudes of poor and needy scattered in droves by kindred throughout the cities; and to cross the boundaries of east and west, north and south with the rays of his love for humanity. Since these things are so, who among those who in any way partake of piety does not know how great a favor of God the pleasingness of such works called forth upon the whole, flourishing always through his own zealous efforts? But the opposite, which comes about through their idleness, I will keep silent about because it is ill-omened.","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":260,"ref":"p260","source":"Τίς δέ μετρῆσαι δυνήσεται τά κρουνηδόν παρά παντός ὀφθαλμοῦ χεθέντα δάκρυα παρά τῶν ταύτην οἰκούντων τήν γῆς ἐπί τῇ ἐξόδῳ αὐτοῦ, πάντων περιεχομένων αὐτοῦ καί ἀνθελκόντων βίᾳ πρός αὐτούς, καί τῷ πλοίῳ τρόπον τινά προσβῆναι μή συγχωρούντων· καί ταῖς οἰμωγαῖς ποτνιωμένων, οἱονεί ζητούντων κατά γένος καί ἡλικίαν· οἱ μέν, τῆς πενίας τόν ποριστήν· οἱ δέ, τῆς εὐπορίας τόν οἰκονόμον· αἱ χῆραι, τόν προστάτην· οἱ ὀρφανοί τόν πατέρα· οἱ πτωχοί, τόν φιλόπτωχον, καί τόν φιλόξενον οἱ ξένοι· καί ἀδελφοί, τόν φιλάδελφον· οἱ νοσοῦντες, τόν ἰατρόν· οἱ ἐν συμφοραῖς, τήν παράκλησιν· πολιά, τήν βακτηρίαν· καί ἁπλῶς πάντες, τόν πάντα ( πᾶσι γενόμενον, ἵνα κερδίσῃ τούς πάντας, καί ὑπέρ πάντων τῷ Θεῷ κερδηθῇ; Διό κατά τήν δοθεῖσάν σοι χάριν παρά τοῦ Θεοῦ, δέσποτά μου εὐλογημένε, δι᾿ ὧν οἶδας τρόπων τε καί προσώπων, εἰ δυνηθείης αὐτόν πάλιν ἐπανελθεῖν ποιῆσαι, μεγάλην θυσίαν γίνωσκε τῷ Θεῷ, καί τοῖς θεοστηρίκτοις ἡμῶν βασιλεῦσιν","english":"Who will be able to measure the tears that poured like a fountain from every eye of those who inhabit this land at his departure, when all were holding on to him and forcibly pulling him back to themselves, and in a way not allowing him to board the ship, and were wailing with lamentations, as it were seeking him according to family and age: some, the provider of their poverty; others, the steward of their prosperity; the widows, their protector; the orphans, their father; the poor, the lover of the poor; and the strangers, the lover of strangers; and the brothers, the lover of brothers; the sick, the physician; those in misfortune, their consolation; old age, its staff; and simply all, him who became all things to all, that he might gain all, and be gained for God on behalf of all? Therefore, according to the grace given to you by God, my blessed lord, by whatever ways and persons you know, if you could make him return again, know that you will offer a great sacrifice to God, and to our God-established emperors","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"εὔνοιαν γνησίαν καί ἀσφάλειαν ἀῤῥαγῆ δεδωκώς τήν προβολήν. Οὐδείς γάρ αὐτοῦ καθέστηκε γνησιώτερος δοῦλος τῆς αὐτῶν εὐσεβοῦς βασιλείας. Ἔῤῥωσό μοι, λίαν ἠγαπημένε, καί πάντων μοι τιμιώτατε δοῦλε γνήσιε τοῦ Θεοῦ.\n\nΕΠΙΣΤΟΛΗ ΜΕ’.... ΠΡΟΣ ΤΟΝ ΑΥΤΟΝ.\n\nΜΕ´. Τοῦ αὐτοῦ πρός τόν αὐτόν.\n\nΠάσῃ μέν γενεᾷ κατά καιρούς ὁ Θεός, τῆς τῶν ἀνθρωπίνων προνοούμενος φύσεως, καί τῆς ἡμῶν ἁπάντων σωτηρίας ἐπιμελούμενος, φωτός δίκην ταῖς ἀρεταῖς ἐξαστράπτοντα τόν ὁσίως πολιτευσόμενον, ὡς κατά πρόθεσιν χωρητικόν τῶν θείων νόμων ἀνέδειξε· τοσαύτην ἰσχύν δεδωκώς, ὅσον εἰκός πρός ἐπιστροφήν ἔχρῃζεν, ὁ λαός ὁ ἀγόμενος· ἵνα ὥσπερ λαμπτῆρί τινι φωτός ἔργων δικαιοσύνης οἱ λοιποί τῶν ἀνθρώπων προσέχοντες, κατά Θεόν καί αὐτοί βίον ῥυθμίζωσι· μηδενός αὐτούς ἐξ ἀγνοίας πάθους ὑποσκελίζοντος. Ἡμῖν δέ κατά καιρόν λαμπτήρ τις καί κανών ἀρετῆς ἀναδέδεικται Γεώργιος ὁ φιλόχριστος ἔπαρχος· ὁ πολύς καί τοσοῦτος τήν ἀρετήν, καί τοσαύτην πλουτοῦσαν τῇ χάριτι θεόθεν δεξάμενος δύναμιν· καί τῶν ἐπί τούτῳ πάλαι προκεχειρισμένων, καί προβεβλημένων ὑπεραίρουσαν τοσοῦτον, ὅσον ἡμεῖς, ἤγουν ἡ καθ᾿ ἡμᾶς γενεά πολλῷ βάρει κακίας καταπεπιεσμένοι ἐδεόμεθα πρός ἀνάνευσιν καί ἐκ τῆς τῶν κακούντων ἡμᾶς πληθύος. Ἀνήρ εἰ καί τις ἄλλος τῶν πάλαι τε καί νῦν φιλοθεωτάτων ἀγαθός τε καί φιλάνθρωπος, ἐλεήμων, πραΰς, ἀνεκτικός, μακρόθυμος, ταπεινόφρων, σώφρων, ἀόργητος, ἀφιλάργυρος, ἀγαπητικός, ἀμνησίκακος, εὐεργετικός, φιλόξενος, ( φιλόπτωχος, συμπαθής, κοινωνικός, σπουδαιότατος, ἄγρυπνος, φιλεκκλήσιος·","english":"having given genuine goodwill and unbroken security as his offering. For no one has been established a more genuine servant of their pious majesty than he. Farewell to me, greatly beloved, and to me most honored of all, genuine servant of God.\n\nLETTER 45.... To the same.\n\n45. Of the same to the same.\n\nIn every generation, at various times, God, providing for the nature of human beings and caring for the salvation of us all, has brought forth the one who lives holily, flashing with virtues like a light, as one capable by disposition of receiving the divine laws, giving as much strength as the people being led had need of for their conversion; so that, as it were by a lamp of the light of works of righteousness, the rest of mankind might attend and themselves order their life according to God, with no passion from ignorance tripping them up. And for us in due time a certain lamp and canon of virtue has been shown forth, George the Christ-loving prefect, great and so great in virtue, and having received from God such power abounding in grace, and surpassing those previously appointed and set forth for this so much as we—that is, our generation, weighed down by the great burden of wickedness—needed for relief and from the multitude of those afflicting us. A man, if ever any other of those most God-loving both formerly and now, good and humane, merciful, gentle, forbearing, long-suffering, humble-minded, temperate, free from anger, not loving money, loving, forgetful of wrongs, beneficent, hospitable, a lover of the poor, sympathetic, communal, most zealous, wakeful, a lover of the church;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"καί τό δή πάντων τιμιώτερον, τοῦ κατά τήν ὀρθήν πίστιν εὐσεβοῦς λόγου ζηλωτής ἐκθυμώτατος. Καί τά λοιπά ἀκολούθως ἐν τῇ προτέρᾳ περιέχεται ἐπιστολῇ· καθ᾿ ἥν καί δι᾿ ἄλλης τῷ εὐλογημένῳ μου δεσπότῃ συλλαβῆς ἐκ μέρους ἐσήμανα. Πάντα γάρ τά τοῦ ἀνδρός κατορθώματα λόγου δυνάμει περιληφθῆναι τῶν ἀμηχάνων ἐστί καί ἀνεγχωρήτων· καί ταῦτα διά τό μόνον γινώσκοντα τόν θεοφύλακτόν μου δεσπότην τοῦ ἀνδρός τό φιλόθεον, ὡς θείας δι᾿ αὐτῶν τῶν πραγμάτων ὑπό τῆς χάριτος ὄντα, δέξασθαί τε καί τιμῆσαι δεδήλωκα· καί παραθέσθαι τοῖς ἐπί γῆς τό θεῖον εἰκονίζουσι κράτος εὐσεβέσι καί πανημέροις ἡμῶν βασιλεῦσι· καί πεῖσαι γλώσσας ἀδίκους ἀνδρῶν παρανόμων μή παραδέχεσθαι, ποιούσας δόλον ὡσεί ξυρόν ἠκονημένον, καί ἀγαπώσας κακίαν ὑπέρ ἀγαθωσύνην· ἵνα μή χώρα τῷ ψεύδει κατά τῆς ἀληθείας δοθῇ, καί παῤῥησίαν λάβῃ κατά τῆς δικαιοσύνης ἡ ἀδικία· καί ἁπλῶς κατά πάσης ἀρετῆς ἡ κακία, διά τῆς εἰς ἄλληλα τούτων ἐναλλαγῆς καί συγχύσεως. Γέγραπται γάρ, Ζημιοῦν ἄνδρα δίκαιον, οὐκ ἀγαθόν· οὐδ᾿ ὅσιον ἐπιβουλεύειν δυνάσταις δικαίοις. Τοῦτο γάρ ἐργάζεσθαι τῷ εὐλογημένῳ μου δεσπότῃ πρέπει, ὄντι σοφίας ἐραστῇ καί φρονήσεως· ἥν διά παντός φυλαχθῆναι τῷ θεοφυλάκτῳ μου δεσπότῃ εὔχομαι φύλακα τυγχάνουσαν τῆς ψυχῆς αὐτοῦ καί τοῦ σώματος.","english":"and, what is more honored than all, a most fervent zealot of the pious word concerning the right faith. And the remaining matters are contained accordingly in the former letter; through which I also partially indicated by another syllable to my blessed master. For to comprehend all the man's achievements by the power of speech is among things impossible and unattainable; and these things, because my God-guarded master alone knows the man's love of God, as being divine through the very deeds by grace, I have declared that he should receive and honor him; and to set him before our pious and all-holy kings who image the divine power on earth; and to persuade the unjust tongues of lawless men not to receive him, tongues that make deceit like a sharpened razor and love evil more than good; so that no room be given to falsehood against the truth, and injustice not take boldness against righteousness, and, simply put, evil against every virtue, through the interchange and confusion of these with one another. For it is written, To wrong a righteous man is not good; nor is it holy to plot against righteous rulers. For this is fitting for my blessed master to do, since he is a lover of wisdom and understanding; which I pray may be preserved through all things for my God-guarded master, being a guardian of his soul and body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"Τόν δέ ταύτην ἐπιφερόμενον, τῆς ἐμῆς οὐδενίας συλλαβήν, πρεσβυτέραν ἔχοντα τῆς ἡλικίας τοῦ σώματος τῆς ψυχῆς τήν φρόνησιν, παρακαλῶ δεχθῆναι προσφόρως διά τήν ἐμπρέπουσαν αὐτῷ σύνεσιν, ὡς τῆς θείας τῶν λόγων σπουδῆς μεταποιούμενον, καί γνήσιον περί ἐμέ τόν ταπεινόν σχέσιν ἔχειν οὐκ ἀπαξιοῦντα.\n\nΠΡΟΣ ΑΝΑΣΤΑΣΙΟΝ ΜΟΝΑΖΟΝΤΑ* ( Χθές ὀκτωκαιδεκάτῃ τοῦ μηνός, ἥτις ἦν ἡ ἁγία Πεντηκοστή, ὁ πατριάρχης ἐδήλωσέ μοι λέγων·\n\nΠοίας Ἐκκλησίας εἶ; Βυζαντίου;Ῥώμης; Ἀντιοχείας Ἀλεξανδρείας; Ἱεροσολύμων; Ἰδού πᾶσαι μετά τῶν ὑπ’ αὐτάς ἐπαρχιῶν ἡνώθησαν. Εἰ τοίνυν εἶ τῆς καθολικῆς Ἐκκλησίας, ἑνώθητι, μήπως ξένην ὁδόν τῷ βίῳ καινοτομῶν, πάθῃς ὅπερ οὐ προσδοκᾷς.\n\nΠρός οὕς εἶπον· Καθολικήν Ἐκκλησίαν, τήν ὀρθήν καί σωτήριον τῆς εἰς αὐτόν πίστεως ὁμολογίαν, Πέτρον μακαρίσας ἐφ’ οἷς αὐτόν καλῶς ὡμολόγησεν, ὁ τῶν ὅλων εἶναι Θεός ἀπεφήνατο. Πλήν μάθω τήν ὁμολογίαν, ἐφ’ ἥν πασῶν τῶν Ἐκκλησιῶν γέγονεν ἡ ἕνωσις· καί τοῦ γενομένου καλῶς, οὐκ ἀλλοτριοῦμαι. Καί φασι· Κἄν οὐκ ἔχωμεν περί τούτου κέλευσιν, λέγομεν διά τό γενέσθαι σε πάντως ἀπροφάσιστον. Δύο λέγομεν ἐνεργείας διά τήν διαφοράν, καί μίαν διά τήν ἕνωσιν.","english":"I entreat that the one who carries this, a syllable of my own worthlessness, having a prudence of soul older than the age of his body, be received fittingly because of the understanding that is fitting in him, as one who takes part in the divine zeal for the words, and who does not disdain to have a genuine affection toward me, the lowly one.\n\nTO ANASTASIUS THE MONK. Yesterday, on the eighteenth of the month, which was holy Pentecost, the patriarch made known to me, saying: \"Of what Church are you? Of Byzantium? Of Rome? Of Antioch? Of Alexandria? Of Jerusalem? Behold, all have been united with the provinces under them. If, then, you are of the catholic Church, be united, lest by innovating a strange path in your life you suffer what you do not expect.\"\n\nTo these I said: \"The catholic Church is the right and saving confession of faith in him, which God, who is God of all things, declared, blessing Peter for the things he rightly confessed. Nevertheless, let me learn the confession on which the union of all the Churches has come about; and of what has been rightly done, I am not estranged.\" And they say: \"Even if we do not have a command concerning this, we speak so that you may become entirely without excuse. We say two energies because of the difference, and one because of the union.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"Τάς δύο διά τήν ἕνωσιν μίαν φατέ γεγονέναι, ἤ παρά ταύτας, εἶπον, ἑτέραν; Οὐ, φασίν, ἀλλά τάς δύο μίαν διά τήν ἕνωσιν, Ἀπηλλάγημεν πραγμάτων, ἔφην, ἑαυτοῖς ἀνυπόστατον πίστιν, καί Θεόν ἀνύπαρκτον πλάσαντες. Εἰ γάρ εἰς μίαν συγχέομεν τάς δύο διά τήν ἕνωσιν, καί πάλιν εἰς δύο διαιροῦμεν διά τήν διαφοράν, οὐκ ἔσται μονάς οὔτε δυάς ἐνεργειῶν, ἀλλήλαις ἀναιρουμένων ἀεί, καί ποιουσῶν ἀνενέργητον ᾧ προσπέφηκαν, καί παντελῶς ἀνύπαρκτον. Τό γάρ μηδεμίαν ἔχον ἐκ φύσεως ἀναφαίρετον, καί μηδενί λόγῳ τροπῆς ἀλλοιουμένην καί μεταπίπτουσαν κίνησιν, πάσης οὐσίας ἐστέρηται κατά τούς Πατέρας, οὐκ ἔχον ἐνέργειαν οὐσιωδῶς αὐτό χαρακτηρίζουσαν. Τοῦτο οὖν λέγειν οὐ δύναμαι, οὔτε ἐδιδάχθην παρά τῶν ἁγίων Πατέρων ὁμολογεῖν. Τό δοκοῦν ὑμῖν, οὖσιν ἐξουσιασταῖς, ποιήσατε.\n\nΟὐκοῦν ἄκουσον, ἔφησαν· ἔδοξε τῷ δεσπότῃ καί τῷ πατριάρχῃ, διά πραικέπτου τοῦ πάππαῬώμης, ἀναθεματισθῆναί σε μή πειθόμενον, καί τόν ὁριζόμενον αὐτοῖς ἀπενέγκασθαι θάνατον.","english":"Do you say that the two have become one because of the union, or that there is another besides these? No, they say, but the two are one because of the union. We have been freed from affairs, I said, having fashioned for ourselves a faith without substance and a God without existence. For if we confuse the two into one because of the union, and again divide into two because of the difference, there will be neither a monad nor a dyad of energies, always destroying one another and rendering that to which they have attached themselves inactive and altogether nonexistent. For that which has no motion that is by nature irremovable and unalterable and unchanging by any principle, is deprived of all essence according to the Fathers, not having an energy that characterizes it substantially. This, then, I cannot say, nor was I taught by the holy Fathers to confess it. Do what seems best to you, who are in authority.\n\nTherefore listen, they said: it has seemed good to the master and to the patriarch, through a precept of the pope of Rome, that you be anathematized if you do not obey, and that you receive the death they have decreed for you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"Τό τῷ Θεῷ πρό παντός αἰῶνος ὁρισθέν ἐν ἐμοί δέξοιτο πέρας, φέρον αὐτῷ δόξαν πρό παντός ἐγνωσμένην αἰῶνος, αὐτοῖς τοῦτο ἀκούσας ἀπεκρινάμην. Καί πρός τό γνῶναί σε, καί προσθήκην εὐχῆς τῷ Θεῷ ποιήσασθαι καί δεήσεως, ἐμφανῆ σοι τά δηλωθέντα πεποίηκα, παρακαλῶν τῷ Κυρίῳ Θείῳ, καί τοῖς ἐκεῖ σύν αὐτῷ πατράσιν ἡμῶν ἁγίοις γνώριμα καταστῆσαι ταῦτα, τῆς αὐτῆς χάριν αἰτίας.\n\n*\n\nΤό 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 Β.","english":"May what was determined by God before every age receive its fulfillment in me, bringing him glory known before every age, I answered them, having heard this. And so that you may know, and make an addition of prayer and supplication to God, I have made the things revealed clear to you, entreating the Lord God, and our holy fathers there with him, to make these things known, for the sake of the same cause.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}