{"slug":"khazarzar-maximus-confessor-pg-91agi","id":"greek:khazarzar:khazarzar-maximus-confessor-pg-91agi","title":"PG_91AGI","title_source":"PG_91AGI","author":"Maximus Confessor","genre":"treatise","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T19:27:36Z","cost_usd":0.029444},"source":{"registry_id":"greek:khazarzar:khazarzar-maximus-confessor-pg-91agi","work_id":"khazarzar-maximus-confessor-pg-91agi","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":280,"english_words":69173,"coptic_letters":0,"source_letters":275851,"commentary_units":0,"commentary_kinds":0,"derived_notes":31,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-maximus-confessor-pg-91agi","status":"warn","blocking":[],"warnings":[{"code":"repetition-warn","i":114}],"stats":{"passages":280,"translated":280,"commentary_passages":0,"commentary_units":0,"english_words":69173,"source_letters":276819,"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: 280 narrative."},{"kind":"caution","severity":"caution","text":"29 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 1:28."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":280},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΑΠΑΝΤΑ, ΜΑΞΙΜΟΥ τοῦ ΟΜΟΛΟΓΗΤΟΥ * ος Τόμος 14 1 ΜΥΣΤΑΓΩΓΙΑ ΚΕΦΑΛΑΙΑ ΠΕΡΙ ΑΓΑΠΗΣ ΛΟΓΟΣ ΑΣΚΗΤΙΚΟΣ ΚΕΦΑΛΑΙΑ Σ' (200) ΠΕΡΙ ΘΕΟΛΟΓΙΑΣ ος Τόμος ΜΥΣΤΑΓΩΓΙΑ* Περὶ τοῦ τίνων σύμβολα τὰ κατὰ τὴν ἁγίαν Ἐκκλησίαν ἐπὶ τῆς συνάξεως τελούμενα καθεστήκῃ.\n\nΠΡΟΟΙΜΙΟΝ Πῶς σοφώτερος γίνεται λαβὼν ἀφορμὴν ὁ σοφός, καὶ δίκαιος γνοὺς προσθήσει τοῦ δέχεσθαι, κατὰ τὴν θείαν παροιμίαν, σαφῶς αὐτός, πάντων μοι τιμιώτατε, κατ᾽ αὐτὴν ἔδειξας τὴν πεῖραν, ἔργῳ διδάξας ὅπερ ὁ θεῖος σοφῶς ὑπαινίσσεται λόγος. Ἅπαξ γὰρ ἀκούσας μου κατ᾽ ἐπιδρομὴν ἐπιτόμως, ὡς οἷόν τε ἦν, ἀφηγουμένου τὰ ἄλλῳ τινὶ μεγάλῳ γέροντι, καὶ ὄντως τὰ θεῖα σοφῷ περί τε τῆς ἁγίας Ἐκκλησίας, καὶ τῆς ἐν αὐτῇ ἐπιτελουμένης ἁγίας συνάξεως καλῶς τε καὶ μυστικῶς θεωρηθέντα, καὶ ὡς ἐνῆν μάλιστα διδασκαλικῶς, ἀπῄτεις με κατεπείγων ἐξ αὐτῆς ἔγγραφόν σοι ποιεῖσθαι τὴν τούτων διήγησιν, λήθης φάρμακον καὶ βοήθειαν μνήμης ἔχειν τὸ γράμμα βεβουλημένος, φυσικῶς τὸν χρόνον ἐχούσης φάσκων δαμάζοντα· καὶ ἀνεπαισθήτως διὰ λήθης τῶν ἐναποκειμένων συλᾷν τε καὶ ἀφανίζειν παντελῶς τοὺς τύπους καὶ τὰς εἰκόνας δυνάμενον, καὶ διὰ τοῦτο πάντως δεομένης τοῦ ἀνακαινίζοντος τρόπου, καθ᾽ ὃν ἡ τοῦ λόγου δύναμις διὰ παντὸς ἀκμάζουσα συντηρεῖν πέφυκε τὴν μνήμην ἀπαθῆ καὶ ἀμείωτον. Ὅσον δὲ τοῦ ἁπλῶς *","english":"THE COMPLETE WORKS OF MAXIMUS THE CONFESSOR * Volume 14 1 MYSTAGOGY: CHAPTERS ON LOVE; ASCETIC DISCOURSE; CHAPTERS (200) ON THEOLOGY; Volume 6 MYSTAGOGY* On what the things accomplished in the holy Church at the assembly are symbols of.\n\nPROLOGUE: How the wise man becomes wiser by taking an occasion, and the righteous man, having understood, will add to receive, according to the divine proverb, you yourself have clearly shown me, most honored of all, by experience itself, teaching by deed what the divine word wisely hints at. For once you heard me, as I recounted in summary form by way of a rapid survey, as far as was possible, the things that had been rightly and mystically contemplated by another great elder, and truly wise in divine matters, concerning the holy Church and the holy assembly accomplished in it, and as far as possible in a teaching manner, you kept pressing and demanding that I make for you from it a written account of these things, wishing the writing to be a drug against forgetfulness and a aid to memory, saying that time, by its nature, subdues, and is able imperceptibly through forgetfulness to plunder and utterly destroy the types and images of the things laid up, and for this reason it altogether needs the renewing manner by which the power of the word, ever flourishing, is naturally able to preserve the memory impassible and undiminished. But as much as of the simple *","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, σέ ἀντιπαράθεση μέ τό κείμενο τῶν ἐκδόσεων \"ΤΟ ΒΥΖΑΝΤΙΟΝ\" τῆς σειρᾶς \"ΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣ\" Θεσσαλονίκη 1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΗΤΙΚΩΝ, τόμος 14.","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 of , volume 91 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 checking. Volume and page for the BYZANTIO editions are recorded in the following way:, that is, the tenth page of volume B follows. There is also an indication of the page of the Patrologia when the text comes from there.\n\n* The text comes from the Patrologia of , in comparison with the text of the editions \"TO BYZANTION\" of the series \"GREGORY PALAMAS,\" Thessaloniki 1992, PHILOKALIA OF THE NEPTIC AND ASCETIC FATHERS, volume 14.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"ἀκούειν τὸ καὶ διαμονὴν ἀκαθαίρετον τῶν ἀκουσθέντων ἐπιζητεῖν ἐστι σοφώτερον, ἐπίσταται πάντως πᾶς ὁ καὶ μικρὸν εὐγενείας λογικῆς ἐπιμελούμενος, καὶ μὴ πάντη τῆς πρὸς τὸν λόγον οἰκειότητος ὑπάρχων ἀλλότριος. Κἀγὼ μὲν ὤκνουν παρὰ τὴν ἀρχήν, τοῦ λόγου εἰρήσεται γὰρ τἀληθέςτὴν ὑπόθεσιν παραιτούμενος· οὐ τῷ μὴ θέλειν ὑμῖν, ἠγαπημένοι, παντὶ τρόπῳ διδόναι κατὰ δύναμιν τὸ καταθύμιον, ἀλλὰ τῷ μήτε τῆς ἐναγούσης πρὸς τοῦτο τοὺς ἀξίους μετειληφέναι χάριτος, μήτε τὴν πεῖραν ἔχειν τῆς πρὸς τὸ λέγειν δυνάμεώς τε καὶ τριβῆς, ἰδιωτείᾳ συντεθραμμένος καὶ λόγων τεχνικῶν παντελῶς ἀμύητος ὑπάρχων τῶν ἐν μόνῃ τῇ προσφορᾷ τὴν χάριν ἐχόντων, οἷς οἱ πολλοὶ μάλιστα χαίρουσι τῇ ἀκοῇ τὴν ἡδονὴν περιγράφοντες, κἂν εἰ μηδὲν τῶν τιμίων διὰ βάθους πολλάκις ἔχοιεν· καὶ τῷ, [ὡς] κυριώτερον εἰπεῖν καὶ ἀληθέστερον, δεδοικέναι μὴ καθυβρίσειν τῇ εὐτελείᾳ τοῦ ἡμετέρου λόγου τὴν ἐκείνου τοῦ μακαρίου ἀνδρὸς περὶ τῶν θείων ὑψηγορίαν τε καὶ νόησιν. Ὅμως δ᾽ οὖν ὕστερον τῇ βίᾳ τῆς ἀγάπης εἴξας τῆς πάντων ἰσχυροτέρας ἐδεξάμην ἑκὼν τὸ ἐπίταγμα, γελᾶσθαι μᾶλλον ἐπ᾽ αὐθαδείᾳ τε καὶ ἀπαιδευσίᾳ δι᾽ εὐπείθειαν παρὰ τῶν μεμψιμοίρων ἑλόμενος ἢ ὑμῖν διὰ τῆς ἀναβολῆς ἐν παντὶ καλῷ μὴ συμπροθυμεῖσθαι βούλεσθαι νομισθῆναι, τὴν περὶ τοῦ πῶς εἰπεῖν μέριμναν τῷ Θεῷ ἐπιρρίψας τῷ μόνῳ θαυματουργῷ καὶ διδάσκοντι μὲν ἄνθρωπον γνῶσιν, τρανοῦντι δὲ γλῶσσαν μογιλάλων, καὶ τοῖς ἀπόροις πόρον ἐπινοοῦντι καὶ ἐγείροντι μὲν ἀπὸ γῆς πτωχόν, ἀπὸ δὲ κοπρίας ἀνυψοῦντι πένητα· τοῦ σαρκικοῦ λέγω φρονήματος καὶ τῆς δυσώδους τῶν παθῶν ἰλύος·","english":"To hear, and to seek also the undestroyed permanence of what has been heard, is wiser—everyone knows this, surely, who takes even a little care for rational nobility and is not entirely a stranger to kinship with the Word. And I for my own part was hesitant at the beginning—for the truth must be told—declining the task; not because I did not wish, beloved ones, to give you in every way according to my ability what is desired, but because I had neither partaken of the grace that urges those who are worthy to this, nor had experience of the power and practice for speaking, having been raised in private station and being wholly uninitiated in the technical arts of words—those that have their grace only in the offering, in which most people especially delight, circumscribing their pleasure by hearing, even if they often hold nothing of what is precious in depth; and, to speak more properly and truly, because I feared lest by the cheapness of our discourse I should insult that blessed man's lofty speech and thought concerning divine things. Nevertheless, later, yielding to the force of love, which is stronger than all things, I willingly accepted the command, choosing rather to be laughed at for presumption and lack of education, on account of obedience, by the fault-finders, than to be thought to wish not to join you eagerly in every good thing through delay, having cast the care of how to speak upon God, who alone works wonders and teaches man knowledge, who makes clear the tongue of the slow of speech, and devises a way for those at a loss, and raises the poor from the earth and lifts the needy from the dunghill—I mean from the fleshly mind and the foul mire of the passions.","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":4,"ref":"p4","source":"τὸν πτωχὸν τῷ πνεύματι ἢ τὸν κακίας πτωχεύοντα, καὶ τῆς κατ᾽ αὐτὴν πενόμενον ἕξεως, ἢ τοὐναντίον καὶ τὸν ἔτι τῷ νόμῳ τῆς σαρκὸς καὶ τοῖς πάθεσιν ἐνεχόμενον καὶ διὰ τοῦτο τῆς κατ᾽ ἀρετὴν καὶ γνῶσιν πτωχεύοντα καὶ πενόμενον χάριτος. Ἀλλ᾽ ἐπειδὴ τῷ παναγίῳ καὶ ὄντως θεοφάντορι Διονυσίῳ τῷ Ἀρεοπαγίτῃ ἐν τῇ 'Περὶ τῆς ἐκκλησιαστικῆς Ἱεραρχίας' πραγματείᾳ καὶ τὰ κατὰ τὴν ἱερὰν τῆς ἁγίας συνάξεως τελετὴν ἀξίως τῆς αὐτοῦ μεγαλονοίας τεθεώρηται σύμβολα, ἰστέον ὡς οὐ τὰ αὐτὰ νῦν ὁ λόγος διεξέρχεται, οὔτε διὰ τῶν αὐτῶν ἐκείνῳ προέρχεται. Τολμηρὸν γὰρ καὶ αὔθαδες καὶ ἀπονοίας ἐγγύς, ἐγχειρεῖν τοῖς ἐκείνου πειρᾶσθαι τὸν μήτε χωρεῖν αὐτὸν ἢ νοεῖν δυνάμενον, καὶ ὡς ἴδια προκομίζειν τὰ ἐνθέως ἐκείνῳ μόνῳ διὰ τοῦ Πνεύματος φανερωθέντα μυστήρια, ἀλλ᾽ ὅσα καὶ ἄλλοις ὡς ληπτὰ παρ᾽ αὐτοῦ φιλανθρώπως βουλήσει Θεοῦ παρελείφθη πρὸς ἔκθεσιν καὶ γυμνασίαν τῆς αὐτῶν ἐκείνων περὶ τὰ θεῖα κατὰ τὴν ἔφεσιν ἕξεως, καὶ δι᾽ ὧν συμμέτρως αὐτοῖς ἡ παμφαὴς τῶν τελουμένων ἀκτὶς κατανοουμένη καθίσταται γνώριμος καὶ πρὸς ἑαυτὴν κατέχει τοὺς πόθῳ περιληφθέντας, ἵνα μὴ παντελῶς οἱ μετ᾽ αὐτὸν ὦσιν ἀργοί, τὴν πᾶσαν τοῦ χρόνου τῆς παρούσης ζωῆς ἡμέραν, οὐκ ἔχοντες τὸν πρὸς τὴν θείαν ἐκείνην ἀμπελουργίαν μισθούμενον λόγον, τὸν ὑπὲρ τῆς πνευματικῆς ἐργασίας τοῦ πνευματικοῦ ἀμπελῶνος, τὸ συλωθὲν κατ᾽ ἀρχὰς ὑπὸ τοῦ πονηροῦ δι᾽ ἀπάτης κατὰ τὴν τῆς ἐντολῆς παράβασιν, πνευματικὸν τῆς θείας καὶ βασιλικωτάτης εἰκόνος δηνάριον ἀποδιδόντα. Οὐ πάντα δὲ τὰ τῷ μακαρίῳ γέροντι μυστικῶς θεωρηθέντα λέγειν καθεξῆς ἐπαγγέλλομαι·","english":"the poor in spirit, or the one who is poor in vice and destitute of the corresponding condition, or, on the contrary, the one who is still held fast by the law of the flesh and by the passions, and who for this reason is poor in virtue and knowledge and destitute of grace. But since by the all-holy and truly God-inspired Dionysius the Areopagite, in his treatise On the Ecclesiastical Hierarchy, the symbols pertaining to the sacred rite of the holy synaxis have been contemplated worthily of his great mind, it must be known that the present discourse does not now go through the same things, nor does it proceed by the same means as he. For it is bold and presumptuous and near to folly to attempt to handle his works when one is able neither to contain nor to understand him, and to bring forward as one's own the mysteries that were revealed by the Spirit to him alone in a God-inspired manner—but only as much as was left, by God's benevolent will, to others also as receivable from him, for the exposition and exercise of their own disposition toward divine things according to their desire, and through which the all-radiant beam of the things being perfected, contemplated in measure with them, becomes known and draws to itself those who have embraced it with longing, so that those after him may not be entirely idle through the whole day of the time of this present life, not having the word that is hired for that divine vine-dressing, the word for the spiritual labor of the spiritual vineyard—the vineyard that was plundered in the beginning by the evil one through deceit in the transgression of the commandment—paying back the spiritual denarius of the divine and most royal image. But I do not promise to set forth in order all the things that were mystically contemplated by the blessed elder.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"οὐδ᾽ αὐτὰ τὰ λεγόμενα, ὡς ἐνοήθη τε παρ᾽ ἐκείνου καὶ ἐλέχθη. Ἐκεῖνος γάρ, πρὸς τὸ φιλόσοφος εἶναι καὶ πάσης παιδείας διδάσκαλος, δι᾽ ἀρετῆς περιουσίαν καὶ τῆς περὶ τὰ θεῖα χρονιωτέρας τε καὶ ἐπιστημονικωτέρας τριβῆς καὶ φιλοπονίας, τῶν τῆς ὕλης δεσμῶν καὶ τῶν κατ᾽ αὐτὴν φαντασιῶν ἐλεύθερον ἑαυτὸν καταστήσας, τόν τε νοῦν εἰκότως εἶχε ταῖς θείαις αὐγαῖς περιλαμπόμενον, καὶ διὰ τοῦτο δυνάμενον εὐθέως ὁρᾷν τὰ τοῖς πολλοῖς μὴ ὁρώμενα, καὶ τὸν λόγον ἑρμηνευτὴν ἀκριβέστατον τῶν νοηθέντων· καὶ ἐσόπτρου δίκην ὑπ᾽ οὐδεμιᾶς κηλίδος παθῶν ἐμποδιζόμενον, ἀκραιφνῶς τὰ ἄλλοις μήτε νοηθῆναι δυνάμενα, καὶ φέρειν\n\nκαὶ λέγειν ἰσχύοντα, ὡς δύνασθαι τοὺς ἀκροατὰς ὅλον μὲν τῷ λόγῳ τὸν νοῦν ὁρᾷν ἐποχούμενον· ὅλα δὲ ὅλῳ τῷ νῷ καθαρῶς ἐμφαίνεσθαι τὰ νοηθέντα καὶ διὰ τῆς τοῦ λόγου μεσιτείας αὐτοῖς διαπορθμευόμενα δέξασθαι· ἀλλ᾽ ὅσα διὰ μνήμης τε φέρω, καὶ ὡς νοεῖν ἀμυδρῶς καὶ λέγειν ἀμυδρότερον δύναμαι, πλὴν εὐσεβῶς χάριτι τοῦ τὰ ἐσκοτισμένα φωτίζοντος Θεοῦ. Μηδὲ γὰρ οἴεσθαι δεῖν ὑμᾶς ὑπολαμβάνω, δικαίως κρίνειν εἰδότας, ἄλλως με νοεῖν ἢ λέγειν δύνασθαι ἢ ὡς νοεῖν καὶ λέγειν δύναμαι καὶ ἡ ἄνωθεν χάρις ἐνδίδωσιν, οἰκείως τῆς ἀναλογούσης μοι προνοουμένης δυνάμεως, κἂν ὁ παραδοὺς μάλιστα καὶ διδάξας ἐστὶν ὑψηλότατος. Ἐπεὶ τὸ τὰ ἴσα ζητεῖν παρὰ τῶν μὴ ἴσων τὴν ἀρετὴν καὶ τὴν γνῶσιν οὐ πόρρω μοι δοκεῖ τυγχάνειν τῶν δείξειν πειρωμένων τῷ ἡλίῳ κατὰ τὸ ἴσον τὴν σελήνην φωτίζουσαν· καὶ τὰ μὴ πάντη ταῦτα συμβαίνειν ἀλλήλοις κατὰ πάντα δύνασθαι βιαζομένων, ὅπερ ἀμήχανον καὶ ἀδύνατον.","english":"Nor indeed the things themselves that are spoken, as they were understood and spoken by him. For that man, inasmuch as he was a philosopher and a teacher of all learning, through an abundance of virtue and through a more prolonged and more scientific practice and diligence in things divine, having set himself free from the bonds of matter and from the phantasies that arise from it, reasonably kept his mind illumined by the divine rays, and for this reason able to see directly the things that are not seen by the many, and his reason a most exact interpreter of the things understood; and, like a mirror hindered by no stain of the passions, [able] purely to bear and to speak the things that others are unable even to understand, so that the hearers are able to see the whole mind, as it were, riding upon the word, and to receive the things understood shining clearly, whole in the whole mind, and conveyed to them through the mediation of the word. But [I have set down] as many things as I carry through memory, and as I am able dimly to understand and more dimly to speak, yet piously, by the grace of God who illumines the darkened things. For I do not suppose that you ought to think, you who know how to judge rightly, that I am able to understand or speak otherwise than as I am able to understand and speak, and as the grace from above grants, providentially measuring out in due proportion the power that corresponds to me, even if the one who handed these things down and taught them is most exalted. Since to seek equal things from those who are not equal in virtue and knowledge seems to me to be not far from those who try to show the moon shining equally with the sun; and who force these things, which are not in every way able to correspond to one another in all respects, [to do so]—which is impracticable and impossible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Ἡγείσθω δὲ Θεὸς τῶν λεγομένων τε καὶ νοουμένων, ὁ μόνος νοῦς τῶν νοούντων καὶ νοουμένων, καὶ λόγος τῶν λεγόντων καὶ λεγομένων, καὶ ζωὴ τῶν ζώντων καὶ ζωουμένων, καὶ πᾶσι πάντα καὶ ὢν καὶ γινόμενος, δι᾽ αὐτὰ τὰ ὄντα καὶ γινόμενα· δι᾽ ἑαυτὸν δὲ οὐδὲν κατ᾽ οὐδένα τρόπον οὐδαμῶς οὔτε ὢν οὔτε γινόμενος, τῶν ἅ τι τῶν ὄντων ἐστὶ καὶ γινομένων, οἷα μηδενὶ τὸ παράπαν τῶν ὄντων φυσικῶς συντασσόμενος, καὶ διὰ τοῦτο τὸ μὴ εἶναι μᾶλλον, διὰ τὸ ὑπερεῖναι, ὡς οἰκειότερον ἐπ᾽ αὐτοῦ λεγόμενον προσιέμενος.\n\nΔεῖ γάρ, εἴπερ ὡς ἀληθῶς τὸ γνῶναι διαφορὰν Θεοῦ καὶ κτισμάτων ἐστὶν ἀναγκαῖον ἡμῖν, θέσιν εἶναι τοῦ ὑπερόντος τὴν τῶν ὄντων ἀφαίρεσιν, καὶ τὴν τῶν ὄντων θέσιν εἶναι τοῦ ὑπερόντος ἀφαίρεσιν, καὶ ἄμφω περὶ τὸν αὐτὸν κυρίως θεωρεῖσθαι τὰς προσηγορίας, καὶ μηδεμίαν κυρίως δύνασθαι· τὸ εἶναι, φημί, καὶ [τὸ] μὴ εἶναι. Ἄμφω μὲν κυρίως, ὡς τῆς μὲν τοῦ εἶναι τοῦ Θεοῦ κατ᾽ αἰτίαν τῶν ὄντων θετικῆς, τῆς δὲ καθ᾽ ὑπεροχὴν αἰτίας τοῦ εἶναι πάσης τῶν ὄντων ἀφαιρετικῆς· καὶ μηδεμίαν κυρίως πάλιν, ὡς οὐδεμιᾶς τὴν κατ᾽ οὐσίαν αὐτὴν καὶ φύσιν τοῦ τί εἶναι τοῦ ζητουμένου θέσιν παριστώσης. Ὧι γὰρ μηδὲν τὸ σύνολον φυσικῶς κατ᾽ αἰτίαν συνέζευκται, ἢ ὂν ἢ μὴ ὄν, τούτῳ οὐδὲν τῶν ὄντων καὶ λεγομένων, οὐδὲ τῶν μὴ ὄντων καὶ μὴ λεγομένων, εἰκότως ἐστὶν ἐγγύς. Ἁπλῆν γὰρ καὶ ἄγνωστον καὶ πᾶσιν ἄβατον ἔχει τὴν ὕπαρξιν καὶ παντελῶς ἀνερμήνευτον, καὶ πάσης καταφάσεώς τε καὶ ἀποφάσεως οὖσαν ἐπέκεινα. Καὶ ταῦτα μὲν περὶ τούτων· ἐπὶ δὲ τὴν προκειμένην τοῦ λόγου ὑπόθεσιν ἔλθωμεν. Α.","english":"Let God be the guide of what is spoken and thought, the only Mind of those who think and of things thought, and the Word of those who speak and of things spoken, and the Life of the living and of things given life, and being and becoming all things to all, through the things themselves that exist and come to be; but through himself nothing in no way and by no manner, neither being nor becoming, of the things that are and come to be—since he is naturally coordinated with nothing at all of existing things, and for this reason accepts rather the \"not to be,\" because of his super-being, as being more properly said of him.\n\nFor it is necessary, if indeed the knowledge of the difference between God and created things is truly necessary for us, that the positing of the transcendent be the removal of existing things, and the positing of existing things be the removal of the transcendent, and that both terms be contemplated properly of the same one, and that neither be properly able—I mean \"to be\" and \"not to be.\" Both properly, since the one is the positing of God's being as cause of existing things, and the other is the removal, by way of super-eminence, of the cause of being of all existing things; and again neither properly, since neither presents the positing of the very essence and nature of what the sought one is. For that to which nothing at all is naturally joined as cause, whether being or not being, to that nothing of existing and spoken things, nor of non-existing and unspoken things, is reasonably near. For it has its existence simple and unknown and inaccessible to all and wholly uninterpretable, and beyond all affirmation and negation. And these things concerning these matters; but let us come to the proposed hypothesis of the discourse. A.","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":7,"ref":"p7","source":"ΠΩΣ ΤΕ ΚΑΙ ΠΟΙΩ ΤΡΟΠΩ ΕΙΚΩΝ ΕΣΤΙ ΚΑΙ ΤΥΠΟΣ ΘΕΟΥ Η ΑΓΙΑ ΕΚΚΛΗΣΙΑ Α. Πῶς τε καὶ ποίῳ τρόπῳ εἰκών ἐστι καὶ τύπος Θεοῦ ἡ ἁγία Ἐκκλησία Τὴν τοίνυν ἁγίαν Ἐκκλησίαν, κατὰ πρώτην θεωρίας ἐπιβολήν, τύπον καὶ εἰκόνα Θεοῦ φέρειν ἔλεγεν ὁ μακάριος γέρων ἐκεῖνος, ὡς τὴν αὐτὴν αὐτῷ κατὰ μίμησιν καὶ τύπον ἐνέργειαν ἔχουσαν.\n\nὭσπερ γὰρ ὁ Θεὸς πάντα τῇ ἀπείρῳ δυνάμει ποιήσας καὶ εἰς τὸ εἶναι παραγαγὼν συνέχει καὶ συνάγει καὶ περιγράφει, καὶ ἀλλήλοις καὶ ἑαυτῷ προνοητικῶς ἐνδιασφίγγει τά τε νοητὰ καὶ τὰ αἰσθητά, καὶ περὶ ἑαυτὸν ὡς αἰτίαν καὶ ἀρχὴν καὶ τέλος πάντα περικρατῶν τὰ κατὰ τὴν φύσιν ἀλλήλων διεστηκότα, κατὰ μίαν τὴν πρὸς αὐτὸν ὡς ἀρχὴν σχέσεως δύναμιν ἀλλήλοις συννενευκότα ποιεῖ, καθ᾽ ἣν εἰς ταυτότητα κινήσεώς τε καὶ ὑπάρξεως ἀδιάφθορον καὶ ἀσύγχυτον ἄγει τὰ πάντα πρὸς οὐδὲν οὐδενὸς τῶν ὄντων προηγουμένως κατὰ φύσεως διαφορὰν ἢ κινήσεως στασιάζοντός τε καὶ διαιρουμένου, πάντων πᾶσι κατὰ τὴν μίαν τῆς μόνης ἀρχῆς καὶ αἰτίας ἀδιάλυτον σχέσιν τε καὶ φρουρὰν ἀφύρτως συμπεφυκότων, τὴν","english":"In what way and in what manner the holy Church is an image and type of God. That blessed elder, then, said that the holy Church, at the first glance of contemplation, bears the type and image of God, as having the same activity as he does by imitation and type.\n\nFor just as God, having made all things by his infinite power and brought them into being, holds them together and gathers them and encompasses them, and providentially binds together both intelligible and sensible things with one another and with himself, and, as cause and beginning and end, holds all things around himself—those things that are by nature separated from one another—and makes them converge upon one another by the single power of their relation to him as their beginning, by which he leads all things to an identity of movement and existence, incorruptible and unconfused, with none of the things that exist primarily rebelling or being divided from another by difference of nature or movement, since all things have grown together with all things without confusion through the single indissoluble relation to and guard of the one beginning and cause, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"πάσας τε καὶ ἐπὶ πᾶσι κατὰ τὴν ἑκάστου τῶν ὄντων φύσιν θεωρουμένας ἰδικὰς σχέσεις καταργοῦσάν τε καὶ ἐπικαλύπτουσαν, οὐ τῷ φθείρειν αὐτὰς καὶ ἀναιρεῖν καὶ μὴ εἶναι ποιεῖν, ἀλλὰ τῷ νικᾷν καὶ ὑπερφαίνεσθαι, ὥσπερ ὁλότης μερῶν, ἢ καὶ αὐτῆς αἰτία τῆς ὁλότητος ἐπιφαινομένη, καθ᾽ ἣν ἥ τε ὁλότης αὐτὴ καὶ τὰ τῆς ὁλότητος μέρη φαίνεσθαί τε καὶ εἶναι πέφυκεν, ὡς ὅλην ἔχοντα τὴν αἰτίαν ἑαυτῶν ὑπερλάμπουσαν, καὶ ὥσπερ ἥλιος ὑπερφανεὶς ἀστέρων καὶ φύσιν καὶ δύναμιν, οὕτω τὴν αὐτῶν ὡς αἰτιατῶν αἰτίαν καλύπτουσαν ὕπαρξιν. Πέφυκε γὰρ ὥσπερ ἐκ τῆς ὁλότητος τὰ μέρη, οὕτω δὲ κἀκ τῆς αἰτίας τὰ αἰτιατὰ καὶ εἶναι κυρίως καὶ γνωρίζεσθαι, καὶ τὴν ἑαυτῶν σχολάζουσαν ἔχειν ἰδιότητα, ἡνίκα τῆς πρὸς τὴν αἰτίαν ἀναφορᾶς περιληφθέντα ποιωθῇ δι᾽ ὅλου· κατὰ τὴν μίαν, ὡς εἴρεται, τῆς πρὸς αὐτὴν σχέσεως δύναμιν. Πάντα γὰρ ἐν πᾶσιν ὤν, ὁ ἀπείροις μέτροις ὑπὲρ πάντα Θεός, μονώτατος τοῖς καθαροῖς τὴν διάνοιαν ὁραθήσεται· ἡνίκα ὁ νοῦς τοὺς τῶν ὄντων θεωρητικῶς ἀναλεγόμενος λόγους εἰς αὐτὸν καταλήξει τὸν Θεόν, ὡς αἰτίαν καὶ ἀρχὴν καὶ τέλος τῆς τῶν ὅλων παραγωγῆς καὶ γενέσεως καὶ πυθμένα τῆς πάντων περιοχῆς ἀδιάστατον.","english":"and all the specific relations, and those beyond all, contemplated according to the nature of each of existing things, abolishing and covering over—not by destroying them and removing them and making them not to be, but by conquering and shining forth above them, as wholeness does over parts, or rather as the very cause of wholeness itself shining forth, according to which both the wholeness itself and the parts of the wholeness are naturally both to appear and to be, as having their own cause shining forth above them, and as the sun, appearing above the stars, covers both their nature and their power, so also the cause of them as caused things covers their existence. For as the parts naturally come from the wholeness, so also the caused things both truly are and are known from the cause, and they have their own proper character at rest whenever, encompassed by their reference to the cause, they are wholly qualified by it, according to the one power, as has been said, of their relation to it. For God, being all in all, who beyond all in infinite measures, will be seen by those pure in mind alone; when the mind, having gathered up the principles of existing things in contemplation, comes to rest in God himself, as the cause and beginning and end of the production and generation of all things, and the unfathomable depth of the encompassment of all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Κατὰ τὸν αὐτὸν τρόπον καὶ ἡ ἁγία τοῦ Θεοῦ Ἐκκλησία τὰ αὐτὰ τῷ Θεῷ περὶ ἡμᾶς ὡς ἀρχετύπῳ εἰκὼν ἐνεργοῦσα δειχθήσεται. Πολλῶν γὰρ ὄντων καὶ ἀπείρων ἀριθμῷ σχεδὸν ἀνδρῶν τε καὶ γυναικῶν καὶ παίδων, γένει καὶ εἴδει, καὶ ἔθνεσι καὶ γλώσσαις, καὶ βίοις καὶ ἡλικίαις, καὶ γνώμαις καὶ τέχναις, καὶ τρόποις καὶ ἤθεσι καὶ ἐπιτηδεύμασιν, ἐπιστήμαις τε αὖ καὶ ἀξιώμασι, καὶ τύχαις καὶ χαρακτῆρσι καὶ ἕξεσιν, ἀλλήλων διῃρημένων τε καὶ πλεῖστον διαφερόντων τῶν εἰς αὐτὴν γιγνομένων καὶ ὑπ᾽ αὐτῆς ἀναγεννωμένων τε καὶ ἀναδημιουργουμένων τῷ Πνεύματι, μίαν πᾶσι κατὰ τὸ ἴσον δίδωσι καὶ χαρίζεται θείαν μορφὴν καὶ προσηγορίαν, τὸ ἀπὸ Χριστοῦ καὶ εἶναι καὶ ὀνομάζεσθαι· καὶ μίαν τὴν κατὰ πίστιν ἁπλῆν τε καὶ ἀμερῆ καὶ ἀδιαίρετον σχέσιν, τὴν τὰς πολλὰς καὶ ἀμυθήτους περὶ ἕκαστον οὔσας διαφοράς, οὐδ᾽ ὅτι κἂν εἰσὶ συγχωροῦσαν γνωρίζεσθαι, διὰ τὴν τῶν πάντων εἰς αὐτὴν καθολικὴν ἀναφορὰν καὶ συνέλευσιν, καθ᾽ ἣν οὐδεὶς τὸ παράπαν οὐδὲν ἑαυτῷ τοῦ κοινοῦ διωρισμένος ἐστί, πάντων συμπεφυκότων ἀλλήλοις καὶ συνημμένων κατὰ τὴν μίαν ἁπλῆν τε καὶ ἀδιαίρετον τῆς πίστεως χάριν καὶ δύναμιν. \"Ἦν γὰρ πάντων\", φησίν, \"ἡ καρδία καὶ ἡ ψυχὴ μία»· ὡς ἐκ διαφόρων μελῶν σῶμα ἓν καὶ εἶναι καὶ ὁρᾶσθαι καὶ αὐτοῦ Χριστοῦ τῆς ἀληθινῆς ἡμῶν κεφαλῆς ὄντως ἄξιον·","english":"In the same way, the holy Church of God will be shown to act in the same manner as God toward us, as an image acts like its archetype. For though those who come to her and are reborn and recreated by the Spirit are many and nearly countless in number—men and women and children, differing from one another by race and kind, by nations and languages, by ways of life and ages, by opinions and arts, by manners and customs and pursuits, and again by knowledges and dignities, by fortunes and characters and states—she gives and grants to all equally one divine form and name: to be and to be called from Christ. And she grants one simple, undivided, and indivisible relation in faith, which does not even allow the many and unspeakable differences that exist in each person to be known, because of the universal reference and gathering of all into her, in which no one at all is separated from the common good for himself, since all are grown together with one another and united by the one simple and indivisible grace and power of faith. \"For the heart and soul of all,\" it says, \"was one,\" so that out of different members there is one body, both to be and to be seen, and truly worthy of Christ himself, our true head.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"\"Ἐν ᾧ\", φησὶν ὁ θεῖος Ἀπόστολος, \"οὐκ ἔστιν ἄρρην οὐδὲ θῆλυ, οὔτε Ἰουδαῖος οὔτε Ἕλλην, οὔτε περιτομὴ οὔτε ἀκροβυστία, οὔτε βάρβαρος οὔτε Σκύθης, οὔτε δοῦλος οὔτε ἐλεύθερος· ἀλλὰ πάντα καὶ ἐν πᾶσιν αὐτός», ὁ πάντα κατὰ μίαν ἁπλῆν τῆς ἀγαθότητος ἀπειρόσοφον δύναμιν ἑαυτῷ περικλείων, ὥσπερ κέντρον εὐθειῶν τινων ἐξημμένων αὐτοῦ, κατὰ μίαν ἁπλῆν καὶ ἑνιαίαν αἰτίαν καὶ δύναμιν τὰς ἀρχὰς τῶν ὄντων τοῖς πέρασιν οὐκ ἐῶν συναφίστασθαι, κύκλῳ περιγράφων αὐτῶν τὰς ἐκτάσεις καὶ πρὸς ἑαυτὸν ἄγων τοὺς τῶν ὄντων καὶ ὑπ᾽ αὐτοῦ γενομένων διορισμούς· ἵνα μὴ ἀλλήλων παντάπασιν ἀλλότρια ᾖ καὶ ἐχθρὰ τὰ τοῦ ἑνὸς Θεοῦ κτίσματα καὶ ποιήματα, οὐκ ἔχοντα περὶ τί καὶ ὅποι τὸ φίλον τι καὶ εἰρηνικὸν καὶ ταὐτὸν πρὸς ἄλληλα δείξωσι, καὶ κινδυνεύσῃ αὐτοῖς καὶ αὐτὸ τὸ εἶναι εἰς τὸ μὴ ὂν μεταπεσεῖν τοῦ Θεοῦ χωριζόμενον. Εἰκὼν μὲν οὖν ἐστι τοῦ Θεοῦ, καθὼς εἴρηται, ἡ ἁγία Ἐκκλησία, ὡς τὴν αὐτὴν τῷ Θεῷ περὶ τοὺς πιστοὺς ἐνεργοῦσα ἕνωσιν, κἂν διάφοροι τοῖς ἰδιώμασι καὶ ἐκ διαφόρων καὶ τόπων καὶ τρόπων οἱ κατ᾽ αὐτὴν διὰ τῆς πίστεως ἑνοποιούμενοι τύχωσιν ὄντες, ἣν περὶ τὰς οὐσίας τῶν ὄντων ἀσυγχύτως αὐτὸς ἐνεργεῖν πέφυκεν ὁ","english":"In whom,\" says the divine Apostle, \"there is neither male nor female, neither Jew nor Greek, neither circumcision nor uncircumcision, neither barbarian nor Scythian, neither slave nor free; but all things and in all things he himself,\" who encompasses all things in himself according to one simple, infinitely wise power of goodness, like the center of certain straight lines drawn from it, and by one simple and unified cause and power does not allow the principles of beings to coexist with their limits, but circumscribes their extensions in a circle and draws to himself the distinctions of beings and of things made by him; so that the creatures and works of the one God may not be altogether alien and hostile to one another, having no ground or direction in which to show what is dear and peaceful and the same toward one another, and so that their very being may not risk falling into non-being by being separated from God. The holy Church is therefore an image of God, as has been said, in that it works the same union with respect to the faithful as God does, even if those who are united in it through faith happen to be different in their particular characteristics and to come from different places and manners, which union he himself, in respect of the essences of beings, is naturally disposed to work without confusion, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Θεός, τὸ περὶ αὐτὰς διάφορον, ὡς δέδεικται, τῇ πρὸς ἑαυτὸν ὡς αἰτίαν καὶ ἀρχὴν καὶ τέλος ἀναφορᾷ τε καὶ ἑνώσει παραμυθούμενός τε καὶ ταυτο ποιούμενος. Β. ΠΕΡΙ ΤΟΥ ΠΩΣ ΚΑΙ ΤΙΝΑ ΤΡΟΠΟΝ ΕΙΚΩΝ ΕΣΤΙ ΤΟΥ ΕΞ ΟΡΑΤΩΝ ΚΑΙ ΑΟΡΑΤΩΝ ΟΥΣΙΩΝ...\n\nΒ. Περὶ τοῦ πῶς καὶ τίνα τρόπον εἰκών ἐστι τοῦ ἐξ ὁρατῶν καὶ ἀοράτων οὐσιῶν ὑφεστῶτος κόσμου ἡ ἁγία τοῦ Θεοῦ Ἐκκλησία Κατὰ δευτέραν δὲ θεωρίας ἐπιβολήν, τοῦ σύμπαντος κόσμου τοῦ ἐξ ὁρατῶν καὶ ἀοράτων οὐσιῶν ὑφεστῶτος εἶναι τύπον καὶ εἰκόνα τὴν ἁγίαν τοῦ Θεοῦ Ἐκκλησίαν ἔφασκεν, ὡς τὴν αὐτὴν αὐτῷ καὶ ἕνωσιν καὶ διάκρισιν ἐπιδεχομένην. Ὥσπερ γὰρ αὕτη κατὰ τὴν οἰκοδομὴν εἶς οἶκος ὑπάρχουσα τὴν κατὰ τὴν θέσιν τοῦ σχήματος ποιᾷ ἰδιότητι δέξεται διαφοράν, διαιρουμένη εἴς τε τὸν μόνοις ἱερεῦσί τε καὶ λειτουργοῖς ἀπόκληρον τόπον, ὃν καλοῦμεν ἱερατεῖον, καὶ τὸν πᾶσι τοῖς πιστοῖς λαοῖς πρὸς ἐπίβασιν ἄνετον, ὃν καλοῦμεν ναόν, πάλιν μία ἐστὶ κατὰ τὴν ὑπόστασιν, οὐ συνδιαιρουμένη τοῖς ἑαυτῆς μέρεσι, διὰ τὴν ἑαυτῶν πρὸς ἄλληλα τῶν μερῶν διαφοράν, ἀλλὰ καὶ αὐτὰ τῇ πρὸς τὸ ἓν ἑαυτῆς ἀναφορᾷ τὰ μέρη, τῆς ἐν τῇ κλήσει διαφορᾶς ἀπολύουσα καὶ ταὐτὸν ἀλλήλοις ἄμφω δεικνύουσα καὶ θάτερον θατέρῳ κατ᾽ ἐπαλλαγὴν ὑπάρχον ὅπερ ἑκάτερον ἑαυτῷ καθέστηκεν ὂν ἀποφαίνουσα, ἱερατεῖον μὲν τὸν ναὸν κατὰ τὴν δύναμιν, τῇ πρὸς τὸ πέρας ἀναφορᾷ τῆς μυσταγωγίας ἱερουργούμενον, καὶ ἔμπαλιν ναὸν τὸ ἱερατεῖον κατὰ τὴν ἐνέργειαν τῆς ἰδίας αὐτὸν ἔχον μυσταγωγίας ἀρχήν, μία δι᾽ ἀμφοῖν καὶ ἡ αὐτὴ διαμένει.","english":"God, as has been shown, reconciling their difference by referring and uniting them to Himself as cause and principle and end, and making them the same. B. On how and in what manner the holy Church of God is an image of the world constituted of visible and invisible essences...\n\nB. On how and in what manner the holy Church of God is an image of the world constituted of visible and invisible essences. By a second view of contemplation, he said that the holy Church of God is a type and image of the whole world constituted of visible and invisible essences, as admitting the same union and distinction as it. For just as she, being one house in her construction, receives difference according to the particular quality of the position of her form, being divided into the place set apart for priests and ministers alone, which we call the sanctuary, and the place accessible for the entrance of all the faithful peoples, which we call the nave, she is again one in hypostasis, not being divided along with her own parts because of the difference of the parts from one another, but by their reference to her one, she releases the parts from the difference in their calling and shows both to be the same as each other, and by interchange reveals each to be what the other is in itself: the nave as sanctuary in power, being consecrated by reference to the end of the mystic rite, and again the sanctuary as nave in the energy of its own mystic rite having him as its beginning, she remains one and the same through both.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Οὕτω καὶ ὁ ἐκ Θεοῦ κατὰ γένεσιν παρηγμένος σύμπας τῶν ὄντων κόσμος, διαιρούμενος εἴς τε τὸν νοητὸν κόσμον, τὸν ἐκ νοερῶν καὶ ἀσωμάτων οὐσιῶν συμπληρούμενον, καὶ τὸν αἰσθητὸν τοῦτον καὶ σωματικὸν καὶ ἐκ πολλῶν μεγαλοφυῶς συνυφασμένον εἰδῶν τε καὶ φύσεων, ἄλλη πως ὑπάρχων ἀχειροποίητος Ἐκκλησία διὰ ταύτης τῆς χειροποιήτου σοφῶς ὑποφαίνεται, καὶ ἱερατεῖον μὲν ὥσπερ ἔχων τὸν ἄνω κόσμον καὶ ταῖς ἄνω προσνενεμημένον δυνάμεσι, ναὸν δέ, τὸν κάτω καὶ τοῖς δι᾽ αἰσθήσεως ζῇν λαχοῦσι προσκεχωρημένον. Πάλιν εἷς ἐστι κόσμος τοῖς ἑαυτοῦ μὴ συνδιαιρούμενος μέρεσι· τοὐναντίον δὲ καὶ αὐτῶν τῶν μερῶν τὴν ἐξ ἰδιότητος φυσικῆς διαφοράν, τῇ πρὸς τὸ ἓν ἑαυτοῦ καὶ ἀδιαίρετον ἀναφορᾷ περιγράφων, καὶ ταὐτὸν ἑαυτόν τε καὶ ἀλλήλοις ἀσυγχύτως ἐναλλὰξ ὄντας, καὶ θατέρῳ θάτερον ὅλον ὅλῳ δεικνὺς ἐμβεβηκότα, καὶ ἄμφω ὅλον αὐτὸν ὡς μέρη ἕνα συμπληροῦντας, καὶ κατ᾽ αὐτὸν ὡς ὅλον μέρη ἑνοειδῶς τε καὶ ὁλικῶς συμπληρουμένους. Ὅλος γὰρ ὁ νοητὸς κόσμος ὅλῳ τῷ αἰσθητῷ μυστικῶς τοῖς συμβολικοῖς εἴδεσι τυπούμενος φαίνεται τοῖς ὁρᾷν δυναμένοις· καὶ ὅλος ὅλῳ τῷ νοητῷ ὁ αἰσθητὸς γνωστικῶς κατὰ νοῦν τοῖς λόγοις ἁπλούμενος ἐνυπάρχων ἐστίν. Ἐν ἐκείνῳ γὰρ οὗτος τοῖς λόγοις ἐστί, κἀκεῖνος ἐν τούτῳ τοῖς τύποις· καὶ τὸ ἔργον αὐτῶν ἕν, καθὼς ἂν εἴη τροχὸς ἐν τῷ τροχῷ, φησὶν ὁ θαυμαστὸς τῶν μεγάλων θεατὴς Ἰεζεκιήλ, περὶ τῶν δύο κόσμων, οἶμαι, λέγων. Καὶ πάλιν· \"τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται», φησὶν ὁ θεῖος Ἀπόστολος.","english":"Thus also the whole world of beings brought forth by God through generation, divided into the intelligible world—which is filled up from intelligible and incorporeal essences—and this sensible and bodily world, which is magnificently woven together from many forms and natures, being in another way a Church not made with hands, is wisely shown forth through this Church made with hands; and it has, as it were, a sanctuary—the world above, assigned to the powers above—and a nave—the world below, allotted to those who have been granted to live by sense. Again, it is one world, not divided along with its own parts; on the contrary, it circumscribes even the difference of the parts themselves, which comes from their natural particularity, by their reference to its own unity and indivisibility, and shows itself and them to be the same, while they are interchangeably each other's without confusion, and shows each to be wholly present in the other wholly, and both together as parts fulfilling it as one, and as a whole fulfilled by its parts in a unified and whole manner. For the whole intelligible world appears mystically stamped in symbolic forms upon the whole sensible world to those able to see; and the whole sensible world, known in the mind through its principles, exists present in the whole intelligible world. For the latter is in the former by its principles, and the former is in the latter by its types; and their work is one, just as a wheel within a wheel, says the wondrous Ezekiel, the beholder of great things, speaking, I think, about the two worlds. And again: \"For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made,\" says the divine Apostle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Καὶ εἰ καθορᾶται διὰ τῶν φαινομένων τὰ μὴ φαινόμενα, καθὼς γέγραπται, πολλῷ δὴ καὶ διὰ τῶν μὴ φαινομένων τοῖς θεωρίᾳ πνευματικῇ προσανέχουσι τὰ φαινόμενα νοηθήσεται. Τῶν γὰρ νοητῶν ἡ διὰ τῶν ὁρατῶν συμβολικὴ θεωρία, τῶν ὁρομένων ἐστὶ διὰ τῶν ἀοράτων πνευματικὴ ἐπιστήμη καὶ νόησις. Δεῖ γὰρ τὰ ἀλλήλων ὄντα δηλωτικὰ πάντως ἀληθεῖς καὶ ἀριδήλους τὰς ἀλλήλων ἔχειν ἐμφάσεις καὶ τὴν ἐπ᾽ αὐταῖς σχέσιν ἀλώβητον.\n\nΓ. ΟΤΙ ΚΑΙ ΜΟΝΟΥ ΤΟΥ ΑΙΣΘΗΤΟΥ ΚΟΣΜΟΥ ΕΣΤΙΝ ΕΙΚΩΝ... Γ. Ὅτι καὶ μόνου τοῦ αἰσθητοῦ κόσμου ἐστὶν εἰκὼν ἡ ἁγία τοῦ Θεοῦ Ἐκκλησία Καὶ αὖθις μόνου τοῦ αἰσθητοῦ κόσμου καθ᾽ ἑαυτὸν τὴν ἁγίαν τοῦ Θεοῦ Ἐκκλησίαν εἶναι σύμβολον ἔφασκεν, ὡς οὐρανὸν μὲν τὸ θεῖον ἱερατεῖον ἔχουσαν, γῆν δὲ τὴν εὐπρέπειαν τοῦ ναοῦ κεκτημένην. Ὡσαύτως δὲ καὶ τὸν κόσμον ὑπάρχειν Ἐκκλησίαν· ἱερατείῳ μὲν ἐοικότα τὸν οὐρανὸν ἔχοντα, ναῷ δὲ τὴν κατὰ γῆν διακόσμησιν.\n\nΔ. ΠΩΣ ΤΕ ΚΑΙ ΠΟΙΩ ΤΡΟΠΩ ΣΥΜΒΟΛΙΚΩΣ ΕΙΚΟΝΙΖΕΙ ΤΟΝ ΑΝΘΡΩΠΟΝ... Δ. Πῶς τε καὶ ποίῳ τρόπῳ συμβολικῶς εἰκονίζει τὸν ἄνθρωπον ἡ ἁγία τοῦ Θεοῦ Ἐκκλησία, καὶ αὐτὴ ὡς ἄνθρωπος ὑπ᾽ αὐτοῦ εἰκονίζεται Καὶ πάλιν κατ᾽ ἄλλον τρόπον θεωρίας, ἄνθρωπον εἶναι τὴν ἁγίαν τοῦ Θεοῦ Ἐκκλησίαν ἔλεγε, ψυχὴν μὲν ἔχουσαν τὸ ἱερατεῖον·","english":"And if the things that are not seen are beheld through the things that appear, as it is written, much more, surely, will the things that appear be understood by those who devote themselves to spiritual contemplation through the things that do not appear. For the symbolic contemplation of intelligible things through visible things is the spiritual knowledge and understanding of visible things through invisible things. For things that are declarative of one another must by all means possess true and manifest impressions of one another and an unimpaired relation to them.\n\n3. That the holy Church of God is an image of the sensible world alone... And again he said that the holy Church of God is a symbol of the sensible world alone, in itself, as having the divine priesthood as heaven and possessing the comeliness of the temple as earth. Likewise also that the world is a Church: having heaven like a priesthood, and the order upon earth like a temple.\n\n4. How and in what manner the holy Church of God symbolically images man, and is itself imaged by him as a man. And again, according to another mode of contemplation, he said that the holy Church of God is a man, having the priesthood as a soul;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"καὶ νοῦν τὸ θεῖον θυσιαστήριον, καὶ σῶμα τὸν ναόν, ὡς εἰκόνα καὶ ὁμοίωσιν ὑπάρχουσαν τοῦ κατ᾽ εἰκόνα Θεοῦ καὶ ὁμοίωσιν γενομένου ἀνθρώπου, καὶ διὰ μὲν τοῦ ναοῦ, ὡς διὰ σώματος, τὴν ἠθικὴν φιλοσοφίαν προβαλλομένην, διὰ δὲ τοῦ ἱερατείου, ὡς διὰ ψυχῆς, τὴν φυσικὴν θεωρίαν πνευματικῶς ἐξηγουμένην καὶ ὡς διὰ νοὸς τοῦ θείου θυσιαστηρίου τὴν μυστικὴν θεολογίαν ἐμβαίνουσαν.\n\nΚαὶ ἔμπαλιν Ἐκκλησίαν μυστικὴν τὸν ἄνθρωπον, ὡς διὰ ναοῦ μὲν τοῦ σώματος τὸ πρακτικὸν τῆς ψυχῆς ταῖς τῶν ἐντολῶν ἐνεργείαις κατὰ τὴν ἠθικὴν φιλοσοφίαν ἐναρέτως φαιδρύνοντα· ὡς δι᾽ ἱερατείου δὲ τῆς ψυχῆς τοὺς κατ᾽ αἴσθησιν λόγους καθαρῶς ἐν Πνεύματι τῆς ὕλης περιτμηθέντας κατὰ τὴν φυσικὴν θεωρίαν διὰ λόγου τῷ Θεῷ προσκομίζοντα, καὶ ὡς διὰ θυσιαστηρίου τοῦ νοός, τὴν ἐν ἀδύτοις πολυύμνητον τῆς ἀφανοῦς καὶ ἀγνώστου μεγαλοφωνίας σιγὴν τῆς θεότητος δι᾽ ἄλλης λάλου τε καὶ πολυφθόγγου σιγῆς προσκαλούμενον, καὶ ὡς ἐφικτὸν ἀνθρώπῳ κατὰ μυστικὴν θεολογίαν αὐτῇ συγγινόμενον, καὶ τοιοῦτον γινόμενον οἷον εἰκὸς εἶναι δεῖ τὸν ἐπιδημίας ἀξιωθέντα Θεοῦ, καὶ ταῖς αὐτοῦ παμφαέσιν αἴγλαις ἐνσημανθέντα.","english":"And the divine altar as mind, and the temple as body, as being an image and likeness of the man who became according to the image and likeness of God; and through the temple, as through a body, moral philosophy being set forth, and through the priestly place, as through a soul, natural contemplation being spiritually expounded, and as through a mind, through the divine altar, mystical theology entering in.\n\nAnd conversely, the mystical Church as man, as through the temple of the body virtuously cleansing the practical faculty of the soul by the activities of the commandments according to moral philosophy; and as through the priestly place of the soul, offering to God in a pure way in the Spirit the rational principles pertaining to sense perception, cut off from matter according to natural contemplation through reason; and as through the altar of the mind, summoning the much-hymned silence in the innermost sanctuaries of the invisible and unknown God, of His great-voiced utterance, through another silence that is both talkative and many-toned, and, as far as is attainable for man, coming into union with Him according to mystical theology, and becoming such as it is fitting that the one who has been deemed worthy of the visitation of God should be, and who has been marked with His all-radiant beams.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Ε. ΠΩΣ ΚΑΙ ΠΟΙΩ ΤΡΟΠΩ ΠΑΛΙΝ ΤΗΣ ΨΥΧΗΣ ΚΑΘ᾽ ΕΑΥΤΗΝ ΝΟΟΥ ΜΕΝΗΣ ΕΙΚΩΝ...\n\nΕ. Πῶς καὶ ποίῳ τρόπῳ πάλιν τῆς ψυχῆς καθ᾽ ἑαυτῆν νοου μένης εἰκών τε καὶ τύπος ἡ ἁγία τοῦ Θεοῦ Ἐκκλησία Καὶ οὐχ ὅλου μὲν τοῦ ἀνθρώπου, τοῦ ἐκ ψυχῆς καὶ σώματος κατὰ σύνθεσίν φημι συνεστῶτος, εἰκόνα μόνον εἶναι δύνασθαι τὴν ἁγίαν Ἐκκλησίαν ἐδίδασκεν, ἀλλὰ καὶ αὐτῆς τῆς ψυχῆς καθ᾽ ἑαυτὴν τῷ λόγῳ θεωρουμένης. Ἐπειδὴ γὰρ ἐκ νοερᾶς καὶ ζωτικῆς δυνάμεως καθολικῶς συνίστασθαι τὴν ψυχὴν ἔφασκε· καὶ τῆς μὲν νοερᾶς ἐξουσιαστικῶς κατὰ βούλησιν κινουμένης, τῆς δὲ ζωτικῆς κατὰ φύσιν ἀπροαιρέτως, ὡς ἔχει, μενούσης. Καὶ πάλιν, τῆς μὲν νοερᾶς εἶναι τό τε θεωρητικόν, καὶ τὸ πρακτικόν· καὶ τὸ μὲν θεωρητικὸν καλεῖσθαι νοῦν ἔλεγε· τὸ δὲ πρακτικόν, λόγον· καὶ τῆς μὲν νοερᾶς δυνάμεως κινητικὸν εἶναι τὸν νοῦν, τῆς δὲ ζωτικῆς προνοητικὸν ὑπάρχειν τὸν λόγον· καὶ τὸν μὲν εἶναί τε καὶ καλεῖσθαι σοφίαν, φημὶ δὲ τὸν νοῦν, ὅταν παντάπασιν ἀτρέπτους ἑαυτοῦ","english":"E. How and in what manner again the holy Church of God is an image and type of the soul considered in itself. And he taught that the holy Church can be an image not only of the whole man—I mean of him constituted by soul and body in composition—but also of the soul itself considered in itself by reason. For he said that the soul is universally constituted of an intellectual and a vital power; and the intellectual power is moved by authority according to will, while the vital power remains according to nature without choice, as it is. And again, that of the intellectual power there is both the contemplative and the practical; and the contemplative is called mind, he said, while the practical is called reason; and that the mind is the motive principle of the intellectual power, while reason is the providential principle of the vital power; and that the one is and is called wisdom—I mean the mind—when it wholly, with its own unchangeable","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"διαφυλάττῃ τὰς πρὸς τὸν Θεὸν κινήσεις· τὸν δὲ λόγον ὡσαύτως φρόνησιν καὶ εἶναι καὶ καλεῖσθαι, ὅταν σωφρόνως τὴν ὑπ᾽ αὐτοῦ κατὰ πρόνοιαν διοικουμένην ζωτικὴν δύναμιν ταῖς ἐνεργείαις συνάψας τῷ νῷ δείξειεν ἀδιάφορον· τὴν αὐτὴν αὐτῷ καὶ ὁμοίαν δι᾽ ἀρετῆς ἔμφασιν τοῦ θείου φέρουσαν, ἣν καὶ ἐπιμερίζεσθαι τῷ τε νῷ καὶ τῷ λόγῳ φυσικῶς ἔλεγεν· ὡς εἶναι μᾶλλον καὶ συνισταμένη δείκνυσθαι προηγουμένως τὴν ψυχὴν ἐκ τοῦ νοῦ καὶ τοῦ λόγου, ὡς νοεράν τε καὶ λογικήν· τῆς ζωτικῆς ἐπ᾽ ἀμφοῖν κατὰ τὸ ἴσον δηλονότι, νοῦ τε καὶ λόγου φημί, θεωρουμένης δυνάμεως· οὐδ᾽ ὁπότερον γὰρ τούτων ζωῆς ἄμοιρον εἶναι θέμις ἐννοεῖν καὶ ὑπ᾽ ἀμφοῖν διειλημμένης, δι᾽ ἧς ὁ μὲν νοῦς, ὃν καὶ σοφίαν ἔφαμεν καλεῖσθαι, τῇ θεωρητικῇ ἕξει κατ᾽ ἀπόρρητον σιγήν τε καὶ γνῶσιν ἐξαπλούμενος πρὸς τὴν ἀλήθειαν δι᾽ ἀλήστου τε καὶ ἀκαταλήκτου γνώσεως ἄγεται, ὁ δὲ λόγος, ὃν ἐκαλέσαμεν φρόνησιν, τῇ πρακτικῇ ἕξει σωματικῶς κατ᾽ ἀρετὴν εἰς τὸ ἀγαθὸν διὰ πίστεως καταλήγει· ἐξ ὧν ἀμφοτέρων ἡ ἀληθὴς τῶν τε θείων καὶ τῶν ἀνθρωπίνων ἐπιστήμη συνέστηκε πραγμάτων, ἡ ὄντως ἄπταιστος γνῶσις καὶ πάσης τῆς κατὰ Χριστιανοὺς θειοτάτης φιλοσοφίας πέρας.","english":"...preserves the movements toward God; and that the word (logos) likewise is and is called prudence, whenever, having joined in a sober-minded way the vital power administered by it through providence to the activities, it shows it to the intellect as undifferentiated, bearing the same and like impression of the divine through virtue, which he said is naturally distributed to both the intellect and the word; so that the soul is shown to be, and to be constituted primarily, from the intellect and the word, as being intellectual and rational; the vital power being contemplated equally in both, I mean in the intellect and the word; for it is not lawful to conceive that either of these is without a share in life, and it is comprehended by both, through which the intellect—which we said is also called wisdom—being unfolded by the contemplative habit in ineffable silence and knowledge toward the truth, is led through unfailing and unceasing knowledge, while the word—which we called prudence—by the practical habit, bodily according to virtue, reaches the good through faith; from both of which has been constituted the true knowledge of things divine and human, the truly faultless knowledge and the end of the whole most divine philosophy according to the Christians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Καί, [ὡς] σαφέστερον περὶ τούτων εἰπεῖν, τῆς ψυχῆς τὸ μὲν ἔλεγε εἶναι θεωρητικόν, καθὼς εἴρηται, τὸ δὲ πρακτικόν· καὶ τὸ μὲν θεωρητικὸν ἐκάλει νοῦν, τὸ δὲ πρακτικόν, λόγον, ὡς πρώτας δηλαδὴ δυνάμεις τῆς ψυχῆς· καὶ πάλιν τὸν νοῦν, σοφίαν, τὸν δὲ λόγον, φρόνησιν, ὡς πρώτας ἐνεργείας. Διεξοδικῶς δὲ πάλιν τὴν ψυχὴν ἔφασκεν εἶναι, κατὰ μὲν τὸ νοερόν, τὸν νοῦν, τὴν σοφίαν, τὴν θεωρίαν, τὴν γνῶσιν, τὴν ἄληστον γνῶσιν, τούτων δὲ τέλος εἶναι τὴν ἀλήθειαν· κατὰ δὲ τὸ λογικόν, τὸν λόγον, τὴν φρόνησιν, τὴν πρᾶξιν, τὴν ἀρετήν, τὴν πίστιν, τούτων δὲ τέλος εἷναι τὸ ἀγαθόν.\n\nΤὴν ἀλήθειαν δὲ καὶ τὸ ἀγαθόν, τὸν Θεὸν ἔλεγε δηλοῦν, ἀλλὰ τὴν μὲν ἀλήθειαν, ὅταν ἐκ τῆς οὐσίας τὸ θεῖον σημαίνεσθαι δοκῇ· ἁπλοῦν γάρ, καὶ μόνον, καὶ ἕν, καὶ ταὐτόν, καὶ ἀμερές, καὶ ἄτρεπτον, καὶ ἀπαθὲς πρᾶγμα ἡ ἀλήθεια καὶ ἀλάθητον, καὶ παντελῶς ἀδιάστατον· τὸ δὲ ἀγαθόν, ὅταν ἐκ τῆς ἐνεργείας. Εὐεργετικὸν γὰρ τὸ ἀγαθόν, καὶ προνοητικὸν τῶν ἐξ αὐτοῦ πάντων, καὶ φρουρητικόν, ἀπὸ τοῦ \"ἄγαν εἶναι», ἢ \"τεθεῖσθαι\" ἢ \"θέειν», κατὰ τὴν τῶν ἐτυμολογούντων δόξαν, πᾶσι τοῖς οὖσι τοῦ εἶναι καὶ διαμένειν καὶ κινεῖσθαι χαριστικόν.","english":"And, to speak more clearly about these things, he said that one part of the soul is contemplative, as has been said, and the other practical; and he called the contemplative part mind (nous), and the practical part reason (logos), as being, that is, the primary powers of the soul; and again the mind, wisdom, and the reason, prudence, as being the primary activities. And again, going through it in detail, he said that the soul is, according to the noetic element, mind, wisdom, contemplation, knowledge, unfailing knowledge, and the end of these is truth; and according to the rational element, reason, prudence, action, virtue, faith, and the end of these is the good.\n\nAnd he said that truth and the good signify God, but truth, when the divine seems to be signified from the essence; for truth is a simple, and single, and one, and same, and indivisible, and immutable, and impassible, and unerring thing, and wholly without extension; and the good, when from the activity. For the good is beneficent, and provident of all things that come from it, and protective, from \"exceedingly\" or \"to be placed\" or \"to run,\" according to the opinion of those who etymologize, granting to all things that exist to be and to remain and to be moved.","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":18,"ref":"p18","source":"Τὰς οὖν περὶ τὴν ψυχὴν νοουμένας πέντε συζυγίας περὶ τὴν μίαν τὴν τοῦ Θεοῦ σημαντικὴν συζυγίαν ἔλεγε καταγίγνεσθαι. Συζυγίαν δέ φημι νῦν τὸν νοῦν καὶ τὸν λόγον, τὴν σοφίαν καὶ τὴν φρόνησιν, τὴν θεωρίαν καὶ τὴν πρᾶξιν, τὴν γνῶσιν καὶ τὴν ἀρετήν, τὴν ἄληστον γνῶσιν καὶ τὴν πίστιν. Τὴν δὲ τοῦ θείου σημαντικήν, τὴν ἀλήθειαν καὶ τὸ ἀγαθόν· αἷς κατὰ πρόοδον ἡ ψυχὴ κινουμένη, τῷ Θεῷ τῶν ὅλων ἑνοῦται, μιμουμένη αὐτοῦ τῆς οὐσίας καὶ τῆς ἐνεργείας τὸ ἄτρεπτον καὶ εὐεργετικόν, διὰ τῆς ἐν τῷ καλῷ παγίας καὶ ἀμεταθέτου κατὰ τὴν προαίρεσιν ἕξεως. Καί, ἵνα τούτων μικρόν τι μίξω θεώρημα πρόσφορον, τάχα αὕτη ἐστὶν ἡ θεία δεκὰς τῶν χορδῶν τοῦ κατὰ ψυχὴν νοητοῦ ψαλτηρίου, ἡ τὸν λόγον ὑπηχοῦντα τῷ Πνεύματι διὰ τῆς ἄλλης τῶν ἐντολῶν μακαρίας δεκάδος ἔχουσα, καὶ τοὺς ἐντελεῖς τε καὶ ἁρμονίους καὶ ἐμμελεῖς νοητῶς ἀποτελοῦσα φθόγγους, δι᾽ ὧν ὑμνεῖται ὁ Θεός· ἵν᾽ ἐγὼ μάθω, τίς ὁ τῆς ᾀδούσης καὶ τῆς ᾀδομένης δεκάδος [ὁ] λόγος, καὶ πῶς δεκάδι δεκὰς μυστικῶς ἑνουμένη τε καὶ συναπτομένη, Ἰησοῦν μὲν τὸν ἐμὸν Θεὸν καὶ Σωτῆρα συμπληρωθέντα δι᾽ ἐμοῦ σωζομένου, πρὸς ἑαυτὸν ἐπανάγει τὸν ἀεὶ πληρέστατον καὶ μηδέποτε ἑαυτοῦ ἐκστῆναι δυνάμενον, ἐμὲ δὲ τὸν ἄνθρωπον θαυμαστῶς ἑαυτῷ ἀποκαθίστησι, μᾶλλον δὲ Θεῷ, παρ᾽ οὗ τὸ εἶναι λαβὼν ἔχω, καὶ πρὸς ὃν ἐπείγομαι, πόρρωθεν τὸ εὖ εἶναι προσλαβεῖν ἐφιέμενος.","english":"The five pairs conceived in relation to the soul, he said, are occupied with the one pair that signifies God. By \"pair\" I now mean mind and reason, wisdom and prudence, contemplation and action, knowledge and virtue, unfailing knowledge and faith. And the pair that signifies the divine is truth and goodness; moving by procession through these, the soul is united to the God of all things, imitating the immutability and beneficence of his essence and his activity, through its firm and unchangeable disposition in the good according to its choice. And, to mix in a fitting contemplation concerning these things, perhaps this is the divine decade of the strings of the spiritual psaltery that is according to the soul, which has the Word sounding in harmony with the Spirit through the other blessed decade of the commandments, and produces spiritually the perfect, harmonious, and melodious notes through which God is hymned; so that I may learn what is the meaning of the decade that sings and the decade that is sung, and how a decade mystically united and joined to a decade brings back to himself Jesus, my God and Savior, who is completed through me as I am saved—he who is always most full and can never depart from himself—and wondrously restores me, the human being, to himself, or rather to God, from whom I have received and possess being, and toward whom I hasten, longing to receive well-being from afar.","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":19,"ref":"p19","source":"Ὅπερ ὁ γνῶναι δυνηθείς, ἐκ τοῦ παθεῖν τὰ λεγόμενα εἴσεται πάντως γνωρίσας ἤδη κατὰ τὴν πεῖραν ἐναργῶς τὸ οἰκεῖον ἀξίωμα, πῶς ἀποδίδοται τῇ εἰκόνι τὸ κατ᾽ εἰκόνα, πῶς τιμᾶται τὸ ἀρχέτυπον, τίς τοῦ μυστηρίου τῆς ἡμῶν σωτηρίας ἡ δύναμις, καὶ ὑπὲρ τίνος Χριστὸς ἀπέθανε· πῶς τε πάλιν ἐν αὐτῷ μεῖναι δυνάμεθα, καὶ αὐτὸς ἐν ἡμῖν, καθὼς εἶπε, καὶ πῶς \"ἐστὶν εὐθὺς ὁ λόγος τοῦ Κυρίου, καὶ πάντα τὰ ἔργα αὐτοῦ ἐν πίστει». Ἀλλ᾽ ἐπανάγωμεν πρὸς τὸν εἱρμὸν τοῦ λόγου τὸν λόγον, τούτοις περὶ τούτων ἀρκεσθέντες. Τὸν γὰρ νοῦν διὰ τῆς σοφίας ἔφασκε κινούμενον, εἰς θεωρίαν ἰέναι· διὰ δὲ τῆς θεωρίας, εἰς γνῶσιν· διὰ δὲ τῆς γνώσεως, εἰς ἄληστον γνῶσιν· διὰ δὲ τῆς ἀλήστου γνώσεως, εἰς τὴν ἀλήθειαν· περὶ ἣν ὁ νοῦς ὅρον τῆς κινήσεως δέχεται, περιγραφομένης αὐτῷ τῆς τε οὐσίας καὶ τῆς δυνάμεως καὶ τῆς ἕξεως καὶ τῆς ἐνεργείας.\n\nΝοῦ γὰρ ἔλεγε δύναμιν εἶναι τὴν σοφίαν, καὶ αὐτὸν εἶναι τὸν νοῦν δυνάμει σοφίαν· τὴν δὲ θεωρίαν, ἕξιν· τὴν δὲ γνῶσιν, ἐνέργειαν· τὴν δὲ ἄληστον γνῶσιν, σοφίας τε καὶ θεωρίας καὶ γνώσεως, ἤγουν δυνάμεως καὶ ἕξεως καὶ ἐνεργείας, τὴν περὶ τὸ γνωστὸν τὸ ὑπὲρ πᾶσαν τὴν γνῶσιν ἀκατάληκτον καὶ ἑκτικὴν ἀεικινησίαν, ἧς πέρας ἐστίν, ὡς ἀλάθητον γνωστόν, ἡ ἀλήθεια· ὃ καὶ θαυμάζειν ἄξιον, πῶς τὸ ἄληστον λήγει περιγραφόμενον, ἢ δηλονότι ὡς Θεῷ τῇ ἀληθείᾳ περατούμενον· Θεὸς γὰρ ἡ ἀλήθεια περὶ ὃν ἀκαταλήκτως τε καὶ ἀλήστως κινούμενος ὁ νοῦς, λήγειν οὐκ ἔχει ποτὲ τῆς κινήσεως, μὴ εὑρίσκων πέρας ἔνθα μὴ ἔστι διάστημα.","english":"Whoever has been able to know this will assuredly learn from experience what is said, having already come to know clearly by experience his own dignity: how the \"according to the image\" is rendered to the image, how the archetype is honored, what is the power of the mystery of our salvation, and for whose sake Christ died; and again, how we can remain in him, and he in us, as he said, and how \"the word of the Lord is immediate, and all his works are in faith.\" But let us return to the sequence of the discourse, having been satisfied with these things concerning these matters. For he said that the mind, moved through wisdom, proceeds to contemplation; through contemplation, to knowledge; through knowledge, to unfailing knowledge; through unfailing knowledge, to the truth, at which the mind receives the limit of its movement, being circumscribed in its essence and power and habit and activity.\n\nFor he said that wisdom is the power of the mind, and that the mind itself is wisdom in potentiality; contemplation is habit; knowledge is activity; and unfailing knowledge is the unceasing and habitual motion, concerning the knowable that is beyond all knowledge, of wisdom and contemplation and knowledge—that is, of power and habit and activity—whose limit, as an unerring knowable, is the truth. And this too is worthy of wonder: how the unfailing comes to an end by being circumscribed, or evidently as being terminated by God, the truth. For God is the truth, in relation to whom the mind, moving unceasingly and unfailingly, can never cease from its movement, finding no limit where there is no interval.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Τὸ γὰρ θαυμαστὸν μέγεθος τῆς θείας ἀπειρίας ἄποσόν τί ἐστι καὶ ἀμερὲς καὶ παντελῶς ἀδιάστατον, καὶ τὴν οἱανοῦν πρὸς τὸ γνωσθῆναι, ὅ τί ποτέ ἐστι κατ᾽ οὐσίαν, φθάνουσαν αὐτὸν οὐκ ἔχον κατάληψιν. Τὸ δὲ μὴ ἔχον διάστημα ἢ κατάληψιν καθ᾽ ὁτιοῦν οὐκ ἔστι τινὶ περατόν. Τὸν δὲ λόγον ὡσαύτως διὰ τῆς φρονήσεως κινούμενον εἰς τὴν πρᾶξιν ἰέναι, διὰ δὲ τῆς πράξεως εἰς ἀρετήν, διὰ δὲ τῆς ἀρετῆς, εἰς τὴν πίστιν, τὴν ὄντως βεβαίαν καὶ ἄπτωτον τῶν θείων πληροφορίαν· ἣν πρώτην ἔχων δυνάμει κατὰ τὴν φρόνησιν ὁ λόγος, ὕστερον ἐνεργείᾳ κατὰ τὴν ἀρετὴν ἐπιδείκνυται, διὰ τὴν ἐπ᾽ ἔργων φανέρωσιν. \"Ἡ\" γὰρ \"χωρὶς ἔργων πίστις νεκρόν τι», καθὼς γέγραπται· πᾶν δὲ νεκρὸν καὶ ἀνενέργητον, οὐκ ἄν ποτέ τις εὖ φρονῶν τοῖς καλοῖς εἶναι θαρσήσειεν εἰπεῖν ἐνάριθμον. Διὰ δὲ τῆς πίστεως εἰς τὸ ἀγαθόν, περὶ ὃ δέχεται τέλος, παυόμενος τῶν οἰκείων ἐνεργειῶν ὁ λόγος, περιγραφομένης αὐτοῦ τῆς τε δυνάμεως καὶ τῆς ἕξεως καὶ τῆς ἐνεργείας.","english":"For the wondrous magnitude of the divine infinity is in some way without quantity and without parts and altogether without extension, and it possesses no comprehension whatsoever that reaches it for the purpose of being known—what it is in essence. But that which has no extension or comprehension in any respect is not limited by anything. Likewise, the rational principle (logos), moved by prudence, proceeds to action, and through action to virtue, and through virtue to faith—the truly firm and unerring assurance of divine things. Having this first in potentiality according to prudence, the rational principle later demonstrates it in actuality according to virtue, because of its manifestation in works. For \"faith without works is dead,\" as it is written; and everything dead and inactive, no one who thinks rightly would ever dare to call among the good. And through faith it comes to the good, in which it receives its end, ceasing from its own activities, since its power and its state and its activity are all circumscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Λόγου γὰρ ἔφασκεν εἶναι δύναμιν τὴν φρόνησιν· καὶ αὐτὸν εἶναι δυνάμει τὸν λόγον, φρόνησιν· ἕξιν δέ, τὴν πρᾶξιν· ἐνέργειαν δέ, τὴν ἀρετήν· τὴν δὲ πίστιν φρονήσεώς τε καὶ πράξεως καὶ ἀρετῆς, ἤγουν δυνάμεως ἕξεώς τε καὶ ἐνεργείας, ἐνδιάθετον πῆξιν καὶ ἀναλλοίωτον· ἧς πέρας ἔσχατόν ἐστι τὸ ἀγαθόν, περὶ ὃ καταλήγων τῆς κινήσεως ὁ λόγος παύεται. Θεὸς γάρ ἐστι τὸ ἀγαθόν, ᾧ πέφυκε πᾶσα καὶ παντὸς λόγου περατοῦσθαι δύναμις. Πῶς δὲ καὶ τίνα τρόπον τούτων ἕκαστον κατορθοῦται καὶ εἰς ἐνέργειαν ἄγεται, καὶ τίνα τούτων ἑκάστῳ ἠναντίωται ἢ προσῳκείωται καὶ ἐπὶ πόσον, διαιρεῖν τε καὶ λέγειν, οὐ τῆς παρούσης ἐστὶν ὑποθέσεως. Πλὴν τοῦ ὅσον γιγνώσκειν, ὅτι πᾶσα ψυχὴ ἡνίκα διὰ τῆς χάριτος τοῦ ἁγίου Πνεύματος καὶ τῆς οἰκείας φιλοπονίας καὶ σπουδῆς ἀλλήλοις ταῦτα συνάψαι τε καὶ ἱστουργῆσαι δυνηθῇτὸν λόγον φημὶ τῷ νῷ, καὶ τῇ σοφίᾳ τὴν φρόνησιν, καὶ τῇ θεωρίᾳ τὴν πρᾶξιν, καὶ τῇ γνώσει τὴν ἀρετήν, καὶ τῇ ἀλήστῳ γνώσει τὴν πίστιν, οὐδενὸς ἐλαττουμένου πρὸς τὸ ἕτερον ἢ πλεονάζοντος, πάσης αὐτοῖς περικοπείσης ὑπερβολῆς καὶ ἐλλείψεως, καί, ἵνα συνελὼν εἴπω, μονάδα τὴν ἑαυτῆς δεκάδα","english":"For he said that prudence is the power of the word, and that the word itself is in potentiality prudence; and that habit is action, and that activity is virtue; and that faith is the settled and unalterable fixation in the soul of prudence and action and virtue—that is, of power, habit, and activity—whose final limit is the good, at which the word, coming to rest as its motion ends, ceases. For God is the good, to which every power and every word is naturally bounded. But how and in what manner each of these is accomplished and brought into activity, and which of them is opposed or akin to each, and to what extent, to distinguish and to state is not the business of the present undertaking. Except insofar as to know this, that every soul, whenever through the grace of the Holy Spirit and its own diligence and zeal it has been able to join and weave these together for one another—I mean the word to the intellect, and prudence to wisdom, and action to contemplation, and virtue to knowledge, and faith to unerring knowledge—with none being diminished or increased in relation to the other, all excess and deficiency having been cut away from them, and, to speak concisely, its own decade into a monad—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"ποιῆσαι, τηνικαῦτα καὶ αὐτὴ τῷ Θεῷ ἀληθινῷ τε καὶ ἀγαθῷ καὶ ἑνὶ καὶ μόνῳ ἑνωθήσεται, καλή τε καὶ μεγαλοπρεπής, καὶ αὐτῷ κατὰ τὸ ἐφικτὸν ἐμφερὴς γενομένη τῇ συμπληρώσει τῶν τεσσάρων γενικῶν ἀρετῶν τῶν δηλωτικῶν μὲν τῆς κατὰ ψυχὴν θείας δεκάδος, περιεκτικῶν δὲ τῆς ἄλλης τῶν ἐντολῶν μακαρίας δεκάδος.\n\nΔεκὰς γὰρ δυνάμει ἐστὶν ἡ τετράς, ἀπὸ τῆς μονάδος εἱρμῷ κατὰ πρόοδον συντιθεμένη. Καὶ πάλιν μονὰς ἡ αὐτή, κατὰ σύνοδον τὸ ἀγαθὸν μοναδικῶς περιέχουσα, καὶ τὸ ἁπλοῦν καὶ ἀμερὲς τῆς θείας ἐνεργείας ἐφ᾽ ἑαυτῆς ἀτμήτως μεμερισμένον δεικνύουσα· αἷς τὸ μὲν οἰκεῖον εὐτόνως ἀπαρεγχείρητον ἡ ψυχὴ διετήρησεν, τὸ δὲ ἀλλότριον ἀνδρικῶς ὡς πονηρὸν ἀπερράπισεν, ὡς νοῦν εὔλογον ἔχουσα καὶ σοφίαν ἔμφρονα καὶ θεωρίαν ἔμπρακτον, καὶ γνῶσιν ἐνάρετον, καὶ τὴν ἐπ᾽ αὐταῖς ἄληστον γνῶσιν πιστοτάτην ὁμοῦ καὶ ἀμετάπτωτον, καὶ ὡς τοῖς αἰτίοις τὰ αἰτιατά, καὶ ταῖς δυνάμεσι τὰς ἐνεργείας σωφρόνως συνημμένας Θεῷ προσκομίσασα, καὶ ἀντιλαβοῦσα τούτων τὴν ποιητικὴν τῆς ἁπλότητος θέωσιν. Ἐνέργεια γάρ ἐστι καὶ φανέρωσις τοῦ μὲν νοῦ ὁ λόγος ὡς αἰτίας αἰτιατόν· καὶ τῆς σοφίας ἡ φρόνησις, καὶ τῆς θεωρίας ἡ πρᾶξις, καὶ τῆς γνώσεως ἡ ἀρετή, καὶ τῆς ἀλήστου γνώσεως ἡ πίστις· ἐξ ὧν ἡ ἐνδιάθετος πρός τε τὴν ἀλήθειαν καὶ τὸ ἀγαθόν, φημὶ δὲ τὸν Θεόν, σχέσις δημιουργεῖται, ἣν ἔφασκεν εἶναι θείαν ἐπιστήμην καὶ γνῶσιν ἄπταιστον καὶ ἀγάπην καὶ εἰρήνην, ἐν αἷς καὶ δι᾽ ὧν ἡ θέωσις·","english":"to do, then she herself will be united to the true and good and one and only God, being beautiful and magnificent and made like him so far as is attainable, by the completion of the four generic virtues, which are indicative of the divine decade according to the soul, and which contain the other blessed decade of the commandments.\n\nFor the tetrad is a decade in potentiality, being composed from the monad by a chain in procession. And again the same monad, in its gathering together, contains the good in a monadic way, and shows the simple and indivisible nature of the divine activity, undividedly divided in itself; by these the soul has kept its own possessions vigorously and without failing, and has manfully cast off what is alien as evil, since it has a rational mind and a prudent wisdom and a practical contemplation, and a virtuous knowledge, and the un-forgetful knowledge of these things, most faithful and unchangeable together, and since it has brought to God, with self-control, the effects joined to their causes and the activities to their powers, and has received in return the creative deification of simplicity. For the word is the activity and manifestation of the mind, as an effect of a cause; and prudence of wisdom, and action of contemplation, and virtue of knowledge, and faith of the un-forgetful knowledge; from these is created the interior disposition toward truth and the good—I mean toward God—which he said is divine knowledge and unerring understanding and love and peace, in which and through which is deification.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"τὴν μὲν ἐπιστήμην ὡς συμπλήρωσιν πάσης τῆς ἐφικτῆς ἀνθρώποις περὶ Θεοῦ καὶ τῶν θείων γνώσεως καὶ τῶν ἀρετῶν περιοχὴν ἄπταιστον, τὴν δὲ γνώσιν ὡς ἐπιβᾶσαν γνησίως τῇ ἀληθείᾳ, καὶ πεῖραν τοῦ θείου διαρκῆ παρεχομένην, τὴν δὲ ἀγάπην ὡς ὅλης τοῦ Θεοῦ κατὰ διάθεσιν ὅλην μετέχουσαν τῆς τερπνότητος, τὴν δὲ εἰρήνην ὡς τὰ αὐτὰ τῷ Θεῷ πάσχουσαν καὶ πάσχειν τοὺς κατ᾽ αὐτὴν ἀξιωθέντας γενέσθαι παρασκευάζουσαν.\n\nΕἰ γὰρ τὸ θεῖον παντελῶς ἀκίνητον, ὡς τὸ διοχλοῦν καθ᾽ ὁτιοῦν οὐκ ἔχοντί γὰρ καὶ τὸ φθάνον ἐστὶ τὴν ἐκείνου περιωπήν;, ἡ δὲ εἰρήνη σταθερότης ἐστὶν ἀκλόνητός τε καὶ ἀκίνητος· πρὸς δέ, καὶ ἀνενόχλητος εὐφροσύνη· ἆρα τὰ θεῖα οὐ πάσχει καὶ πᾶσα ψυχή, ἡ τὴν θείαν καταξιωθεῖσα κομίσασθαι εἰρήνην; ὡς μὴ μόνον κακίας καὶ ἀγνωσίας, ψεύδους τε καὶ πονηρίας, τῶν τε ἀρετῇ καὶ γνώσει, τῇ τε ἀληθείᾳ καὶ τῷ ἀγαθῷ ἀντικειμένων κακιῶν, αἳ ταῖς παρὰ φύσιν τῆς ψυχῆς κινήσεσι παρυφίστανται, ἀλλ᾽ ἤδη καὶ ἀρετῆς καὶ γνώσεως, ἀληθείας τε αὖ καὶ ἀγαθότητος τῶν ἡμῖν διεγνωσμένων τοὺς ὅρους, εἰ θέμις εἰπεῖν, ὑπερβᾶσα, καὶ τῇ ὑπεραληθεστάτῃ καὶ ὑπεραγάθῳ κοίτῃ τοῦ Θεοῦ κατὰ τὴν ἀψευδεστάτην αὐτοῦ ἐπαγγελίαν ἀρρήτως τε καὶ ἀγνώστως ἑαυτὴν κατευνάσασα, ὡς μηδὲν τῶν διοχλεῖν αὐτῇ πεφυκότων λοιπὸν ἔχουσα φθάνον αὐτῆς τὴν ἐν Θεῷ κρυφιότητα· καθ᾽ ἣν μακαρίαν καὶ παναγίαν κοίτην τὸ φρικτὸν ἐκεῖνο τῆς ὑπὲρ νοῦν καὶ λόγον ἑνότητος μυστήριον ἐπιτελεῖται, δι᾽ οὗ μία σὰρξ καὶ ἓν πνεῦμα, ὅ τε Θεὸς πρὸς [τὴν Ἐκκλησίαν,] τὴν ψυχήν, καὶ ἡ ψυχὴ πρὸς τὸν Θεὸν γενήσεται·","english":"Knowledge, as the completion of all the knowledge of God and divine things attainable by humans and as the unerring encompassment of the virtues; understanding, as having genuinely set foot upon the truth and furnishing a lasting experience of the divine; love, as partaking wholly, in disposition, of the whole delight of God; and peace, as suffering the same things as God and disposing those deemed worthy of it to suffer the same.\n\nFor if the divine is wholly immovable, as having nothing that disturbs it in any way—for that which overtakes it is also within its scope—and peace is an unshaken and immovable stability, and besides, an undisturbed cheerfulness, do not divine things suffer, and every soul deemed worthy to receive the divine peace? So that it no longer has anything of the things naturally inclined to disturb it, having surpassed, if it is permitted to say so, not only the bounds of vice and ignorance, falsehood and wickedness, and of the vices opposed to virtue and knowledge, to truth and goodness—vices which arise alongside the soul's movements contrary to nature—but now also the bounds of virtue and knowledge, of truth and goodness as we have discerned them, and having lulled itself ineffably and unknowably to rest in the most truly real and most good couch of God, according to his most unerring promise, so that nothing of the things naturally inclined to disturb it any longer overtakes its hiddenness in God; in which blessed and all-holy couch that awesome mystery of the union beyond mind and reason is accomplished, through which God and the soul—and the soul and God—shall become one flesh and one spirit.","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":24,"ref":"p24","source":"ὦ πῶς σε Χριστέ, θαυμάσω τῆς ἀγαθότητος, οὐ γὰρ ἀμυνῆσαι φάναι τολμήσω, ὁ μήτε πρὸς τὸ θαυμάζειν ἀξίως ἀρκοῦσαν ἔχων τὴν δύναμιν· \"Ἔσονται γὰρ οἱ δύο εἰς σάρκα μίαν· τὸ δὲ μυστήριον τοῦτο μέγα ἐστίν· ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ τὴν Ἐκκλησίαν», φησὶν ὁ θεῖος Ἀπόστολος. Καὶ πάλιν· \"Ὁ κολλώμενος τῷ Κυρίῳ, ἓν πνεῦμά ἐστι». Οὕτω γοῦν ἑνοειδῆ γενομένην ψυχὴν καὶ πρὸς ἑαυτὴν καὶ Θεῷ συναχθεῖσαν οὐκ ἔσται ὁ εἰς πολλὰ κατ᾽ ἐπίνοιαν αὐτὴν ἔτι διαιρῶν λόγος, τῷ πρώτῳ καὶ μόνῳ καὶ ἑνὶ Λόγῳ τε καὶ Θεῷ κατεστεμμένην τὴν κεφαλήν· ἐν ᾧ κατὰ μίαν ἀπερινόητον ἁπλότητα πάντες οἱ τῶν ὄντων λόγοι ἑνοειδῶς καὶ εἰσὶ καὶ ὑφεστήκασιν, ὡς δημιουργῷ τῶν ὄντων καὶ ποιητῇ· ᾧ ἐνατενίζουσα οὐκ ἐκτὸς αὐτῆς\n\nὄντι, ἀλλ᾽ ἐν ὅλῃ ὅλῳ, κατὰ ἁπλῆν προσβολὴν εἴσεται καὶ αὐτὴ τοὺς τῶν ὄντων λόγους καὶ τὰς αἰτίας, δι᾽ οὓς τυχὸν πρὶν νυμφευθῆναι τῷ Λόγῳ καὶ Θεῷ ταῖς διαιρετικαῖς ὑπήγετο μεθόδοις, σωστικῶς τε δι᾽ αὐτῶν καὶ ἐναρμονίως πρὸς αὐτὸν φερομένη, τὸν παντὸς λόγου καὶ πάσης αἰτίας περιεκτικόν τε καὶ ποιητήν. Ἐπειδὴ ταῦτα τοίνυν τῆς ψυχῆς εἰσιν, ὡς ἔφαμεν, κατὰ νοῦν μὲν ἐχούσης δυνάμει τὴν σοφίαν, ἐκ δὲ τῆς σοφίας τὴν θεωρίαν, ἐκ δὲ ταύτης τὴν γνῶσιν, ἐκ δὲ τῆς γνώσεως τὴν ἄληστον γνῶσιν, δι᾽ ἧς πρὸς τὴν ἀλήθειαν ὡς πέρας καὶ τέλος οὖσαν τῶν κατὰ νοῦν ἀγαθῶν ἄγεται· κατὰ δὲ τὸν λόγον ἐχούσης τὴν φρόνησιν, ἐκ δὲ ταύτης τὴν πρᾶξιν, ἐκ δὲ τῆς πράξεως τὴν ἀρετήν, ἐκ δὲ ταύτης τὴν πίστιν, καθ᾽ ἣν εἰς τὸ ἀγαθὸν ὡς τέλος μακάριον τῶν λογικῶν ἐνεργειῶν καταλήγει·","english":"O how shall I marvel at you, Christ, for your goodness—for I will not dare to call it defenselessness—I who do not possess a power sufficient even to marvel worthily? \"For the two shall become one flesh; but this mystery is great; and I speak concerning Christ and the Church,\" says the divine Apostle. And again: \"He who is joined to the Lord is one spirit.\" So then, a soul that has become one-formed and has been gathered both to itself and to God will no longer be divided into many by the rational principle that divides it according to conceptual analysis, since its head has been crowned with the first and only and one Logos and God, in whom all the rational principles of beings, in one incomprehensible simplicity, both are and subsist in a one-formed way, as the Creator and Maker of beings; gazing upon him, since he is not outside itself but wholly in the whole, it will itself know, by a simple contact, the rational principles and causes of beings, through which perhaps before it was betrothed to the Logos and God it was subject to the divisive methods, being carried savingly and harmoniously through them toward him, the one who encompasses and makes every rational principle and every cause. Since these things, then, belong to the soul, as we said—having wisdom in potential according to the intellect, and from wisdom contemplation, and from this knowledge, and from knowledge unerring knowledge, through which it is led to the truth as the limit and end of the goods according to the intellect; and according to the rational principle having prudence, and from this action, and from action virtue, and from virtue faith, by which it comes to rest in the good as the blessed end of rational activities—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"δι᾽ ὧν ἡ τῶν θείων ἐπιστήμη κατὰ σύνοδον τῆς πρὸς ἄλληλα τούτων ἑνώσεως συλλέγεται. Πρὸς ταῦτα πάντα σαφῶς ἁρμόζεται, κατὰ τὴν θεωρίαν εἰκαζομένη τῇ ψυχῇ ἡ ἁγία τοῦ Θεοῦ Ἐκκλησία. Τὰ μὲν κατὰ νοῦν πάντα καὶ ἐκ τοῦ νοῦ κατὰ πρόοδον εἶναι δειχθέντα διὰ τοῦ ἱερατείου σημαίνουσα, τὰ δὲ κατὰ τὸν λόγον καὶ ἐκ τοῦ λόγου κατὰ διαστολὴν εἶναι δηλωθέντα διὰ τοῦ ναοῦ σαφηνίζουσα, καὶ πάντα συνάγουσα πρὸς τὸ τελούμενον ἐπὶ τοῦ θείου θυσιαστηρίου μυστήριον· ὅπερ διὰ τῶν κατὰ τὴν Ἐκκλησίαν ἐπιτελουμένων ὁ δυνηθεὶς ἐμφρόνως καὶ σοφῶς μυηθῆναι, Ἐκκλησίαν ὄντως Θεοῦ, καὶ θείαν τὴν ἑαυτοῦ ψυχὴν κατεστήσατο· δι᾽ ἣν ἴσως καὶ ἧς ἡ χειροποίητος Ἐκκλησία σοφῶς διὰ τῆς ἐν αὐτῇ τῶν θείων ποικιλίας κατὰ σύμβολον οὖσα παράδειγμα πρὸς ὁδηγίαν τοῦ κρείττονος ἡμῖν παρεδόθη. ΠΩΣ ΚΑΙ ΠΟΙΩ ΤΡΟΠΩ ΑΝΘΡΩΠΟΣ ΛΕΓΕΤΑΙ ΚΑΙ Η ΑΓΙΑ ΓΡΑΦΗ Πῶς καὶ ποίῳ τρόπῳ ἄνθρωπος λέγεται καὶ ἡ ἁγία Γραφή Ὥσπερ δὲ τῇ κατὰ ἀναγωγὴν θεωρίᾳ τὴν Ἐκκλησίαν ἔλεγεν ἄνθρωπον εἶναι πνευματικόν, μυστικὴν δὲ Ἐκκλησίαν τὸν ἄνθρωπον, οὕτω δὴ καὶ τὴν ἁγίαν πᾶσαν κατὰ συναίρεσιν Γραφήν, ἄνθρωπον ἔφασκεν εἶναι, τὴν μὲν Παλαιὰν Διαθήκην ἔχουσαν σῶμα, ψυχὴν δὲ καὶ πνεῦμα καὶ νοῦν τὴν Καινήν. Καὶ πάλιν ὅλης τῆς ἁγίας Γραφῆς, Παλαιᾶς τέ φημι καὶ Νέας, τὸ καθ᾽ ἱστορίαν γράμμα, σῶμα· τὸν δὲ νοῦν τῶν γεγραμμένων καὶ τὸν σκοπόν, πρὸς ὃν ὁ νοῦς ἀποτέτακται, ψυχήν. Ὅπερ ἀκούσας ἐγώ, μάλιστα τῆς εἰκασίας ἠγάσθην τὸ ἀκριβές, καὶ τὸν κατ᾽ ἀξίαν ἑκάστῳ διανέμοντα χαρίσματα δεόντως ἀνύμνησα κατὰ δύναμιν.","english":"Through these things the knowledge of divine matters is gathered together in a union of their mutual conjunction. To all these things the holy Church of God is clearly fitted, being likened in contemplation to the soul. For it signifies all things that are according to the mind and that come from the mind by procession through the priesthood, and it makes clear the things that are according to the word and that come from the word by distinction through the temple, and it gathers all things together to the mystery accomplished upon the divine altar—which mystery, whoever has been able to be initiated into intelligently and wisely through the things accomplished in the Church, has truly made his own soul a Church of God, and a divine one; for the sake of which, and of which, the handmade Church, wisely being through the variety of divine things in it a symbol, was handed down to us as an example for the guidance of the better. HOW AND IN WHAT MANNER MAN IS SAID TO BE, AND THE HOLY SCRIPTURE How and in what manner man is said to be, and the holy Scripture. And just as in the contemplation according to anagogy he said the Church to be a spiritual man, and the man a mystical Church, so indeed he also said all the holy Scripture, by way of summary, to be a man, having the Old Testament as a body, and the New as soul and spirit and mind. And again, of all the holy Scripture, both the Old I mean and the New, the letter according to history is the body; and the mind of the things written and the purpose toward which the mind is directed is the soul. Having heard this, I especially admired the precision of the likeness, and I hymned worthily, according to my power, the one who distributes gifts to each according to worth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Ὡς γὰρ θνητὸς ὁ καθ᾽ ἡμᾶς ἄνθρωπος κατὰ τὸ φαινόμενον, κατὰ δὲ τὸ μὴ φαινόμενον ἀθάνατος, οὕτω καὶ ἡ ἁγία Γραφή, τὸ μὲν φαινόμενον γράμμα παρερχόμενον ἔχουσα, τὸ δὲ κρυπτόμενον τῷ γράμματι πνεῦμα μηδέποτε τοῦ εἶναι παυόμενον ἀληθῆ τὸν λόγον τῆς θεωρίας συνίστησι. Καὶ ὥσπερ οὗτος ὁ καθ᾽ ἡμᾶς ἄνθρωπος, φιλοσοφίᾳ κρατῶν τῆς ἐμπαθοῦς ὀρέξεώς τε καὶ ὁρμῆς μαραίνει τὴν σάρκα, οὕτω καὶ ἡ ἁγία Γραφὴ νοουμένη πνευματικῶς τὸ γράμμα ἑαυτῆς περιτέμνει. Φησὶ γὰρ ὁ θεῖος Ἀπόστολος· \"ὅσον ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, τοσοῦτον ὁ ἔσω ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ». Τοῦτο νοείσθω καὶ λεγέσθω καὶ ἐπὶ τῆς ἁγίας Γραφῆς, ἀνθρώπου τροπικῶς νοουμένης. Ὅσον γὰρ αὐτῆς τὸ γράμμα ὑποχωρεῖ, τοσοῦτον τὸ πνεῦμα πλεονεκτεῖ· καὶ ὅσον αἱ σκιαὶ τῆς προσκαίρου λατρείας παρατρέχουσι, τοσοῦτον ἡ ἀλήθεια τῆς πίστεως ἡ παμφαής τε καὶ ὁλολαμπὴς καὶ ἄσκιος ἐπεισέρχεται, καθ᾽ ἣν καὶ δι᾽ ἣν προηγουμένως καὶ ἔστι καὶ γέγραπται καὶ Γραφὴ λέγεται, τῷ νῷ διὰ χάριτος πνευματικῆς ἐγχαραττομένη, ὥσπερ καὶ ὁ καθ᾽ ἡμᾶς ἄνθρωπος διὰ τὴν ψυχὴν τὴν λογικήν τε καὶ νοερὰν προηγουμένως ἄνθρωπος μάλιστα καὶ ἔστι καὶ λέγεται· καθ᾽ ἣν καὶ δι᾽ ἣν εἰκών τε καὶ ὁμοίωσίς ἐστι Θεοῦ τοῦ","english":"For just as our human being is mortal in appearance but immortal in what does not appear, so too the holy Scripture, having the visible letter that passes away but the spirit hidden in the letter that never ceases to be, establishes the true account of its contemplation. And just as this human being of ours, mastering by philosophy the passionate desire and impulse, withers the flesh, so too the holy Scripture, understood spiritually, circumcises its own letter. For the divine Apostle says: \"To the extent that our outer human being is corrupted, to that extent the inner one is renewed day by day.\" Let this be understood and said also of the holy Scripture, which is understood figuratively as a human being. For to the extent that its letter recedes, to that extent the spirit prevails; and to the extent that the shadows of temporary worship pass by, to that extent the truth of faith, all-radiant and wholly luminous and without shadow, enters in—the truth according to which and through which it primarily both is and has been written and is called Scripture, being inscribed on the mind through spiritual grace, just as our human being, on account of the rational and intelligent soul, primarily both is and is called a human being most of all; according to which and through which he is an image and likeness of God, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"ποιήσαντος αὐτὸν καὶ τῶν λοιπῶν ζώων φυσικῶς ἀποδιώρισται, μηδεμίαν πρὸς αὐτὰ σχετικῆς δυνάμεως τὴν οἱανοῦν ἔμφασιν ἔχων. Ζ. ΠΩΣ Ο ΚΟΣΜΟΣ ΑΝΘΡΩΠΟΣ ΛΕΓΕΤΑΙ ΚΑΙ ΠΟΙΩ ΤΡΟΠΩ ΚΑΙ Ο ΑΝΘΡΩΠΟΣ, ΚΟΣΜΟΣ Ζ. Πῶς ὁ κόσμος ἄνθρωπος λέγεται· καὶ ποίῳ τρόπῳ καὶ ὁ ἄνθρωπος, κόσμος Κατὰ ταύτην δὲ πάλιν εὐμιμήτως τὴν εἰκόνα καὶ τὸν κόσμον ὅλον τὸν ἐξ ὁρατῶν καὶ ἀοράτων συνιστάμενον, ἄνθρωπον ὑπέβαλλεν εἶναι· καὶ κόσμον αὖθις τὸν ἐκ ψυχῆς καὶ σώματος, ἄνθρωπον· ψυχῆς γὰρ λόγον ἐπέχειν ἔλεγε τὰ νοητά, ὥσπερ καὶ ἡ ψυχὴ τῶν νοητῶν· καὶ σώματος τύπον ἐπέχειν τὰ αἰσθητά, ὥσπερ καὶ τῶν αἰσθητῶν τὸ σῶμα. Καὶ ψυχὴν μὲν εἶναι τῶν αἰσθητῶν τὰ νοητά, σῶμα δὲ τῶν νοητῶν τὰ αἰσθητά. Καὶ ὡς ψυχὴν ἐνοῦσαν σώματι, τῷ αἰσθητῷ κόσμῳ τὸν νοητὸν εἶναι· καὶ τῷ νοητῷ τὸν αἰσθητόν, ὡς σῶμα τῇ ψυχῇ συγκροτούμενον·","english":"having made him, he is by nature separated from the remaining living beings, having no trace whatsoever of a relational power toward them. Z. How the world is called man, and in what way man is also a world. Z. How the world is called man, and in what way man is also a world. According to this image, again, in a way that is well imitated, he suggested that the whole world, composed of things visible and invisible, is a man; and again that the world composed of soul and body is a man. For he said that the intelligible things hold the place of the soul, just as the soul holds the place of the intelligible things; and that the sensible things hold the form of the body, just as the body holds the place of the sensible things. And that the intelligible things are a soul to the sensible things, and the sensible things a body to the intelligible things. And that the intelligible world is present to the sensible world as a soul united to a body, and the sensible world to the intelligible world as a body compacted together with a soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"καὶ ἕνα ἐξ ἀμφοῖν εἶναι κόσμον, ὥσπερ καὶ ἐκ ψυχῆς καὶ σώματος ἄνθρωπον ἕνα, μηδ᾽ ἑτέρου τούτων τῶν ἀλλήλοις καθ᾽ ἕνωσιν συμπεφυκότων θάτερον ἀρνουμένου καὶ ἀποπέμποντος, διὰ τὸν τοῦ συνδήσαντος νόμον, καθ᾽ ὃν τῆς ἑνοποιοῦ δυνάμεως ὁ λόγος ἐνέσπαρται μὴ συγχωρῶν τὴν καθ᾽ ὑπόστασιν ἐπὶ τῇ ἑνώσει ταυτότητα τούτων ἀγνοηθῆναι, διὰ τὴν φυσικὴν ἑτερότητα, μηδ᾽ εἶναι δυνατωτέραν πρὸς διάστασίν τε καὶ μερισμὸν τὴν ἕκαστον τούτων ἑαυτῷ περιγράφουσαν ἰδιότητα τῆς μυστικῶς καθ᾽ ἕνωσιν αὐτοῖς ἐντεθείσης φιλικῆς συγγενείας ἀποφανθῆναι, καθ᾽ ἣν ὁ καθ᾽ ὅλου καὶ εἷς τρόπος τῆς ἐν ὅλοις ἀφανοῦς καὶ ἀγνώστου παρουσίας τῆς τῶν ὄντων συνεκτικῆς αἰτίας ποικίλως πᾶσιν ἐνυπάρχων καὶ καθ᾽ ἑαυτὰ καὶ ἐν ἀλλήλοις τὰ ὅλα συνίστησιν ἄφυρτα καὶ ἀδιαίρετα· καὶ ἀλλήλων μᾶλλον ἢ ἑαυτῶν κατὰ τὴν ἑνοποιὸν σχέσιν ὄντα παρίστησι, μέχρις οὗ λῦσαι παραστῇ τῷ συνδήσαντι μείζονος ἕνεκα καὶ μυστικωτέρας οἰκονομίας κατὰ τὸν καιρὸν τῆς ἐλπιζομένης καθολικῆς συντελείας, καθ᾽ ἣν καὶ ὁ κόσμος, ὡς ἄνθρωπος, τῶν φαινομένων τεθνήξεται, καὶ πάλιν ἀναστήσεται νέος ἐκ γεγηρακότος, κατὰ τὴν παραυτίκα προσδοκωμένην ἀνάστασιν·","english":"and that there is one world made of both, just as there is one man made of soul and body, neither of these two—which have grown together with each other in unity—rejecting or sending away the other, because of the law of the one who bound them, according to which the principle of the unifying power has been sown in them, not permitting the identity of these in respect of substance in the unity to be ignored, because of their natural otherness, nor allowing the peculiarity that circumscribes each of them for itself to be declared more powerful toward separation and division than the friendly kinship mystically implanted in them in unity, according to which the single and universal mode of the invisible and unknown presence of the cause that holds together all things, being variously present in all things, constitutes all things both in themselves and in one another, unconfused and undivided; and it presents them as belonging rather to one another than to themselves according to the unifying relation, until it seems good to the one who bound them to loose it for the sake of a greater and more mystical dispensation, at the time of the hoped-for universal consummation, according to which the world too, as a man, will die to things visible and will rise again new from old, according to the resurrection that is now expected;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"ἡνίκα καὶ ὁ καθ᾽ ἡμᾶς ἄνθρωπος, ὡς μέρος τῷ ὅλῳ καὶ μικρὸς τῷ μεγάλῳ, συναναστήσεται κόσμῳ, τὴν πρὸς τὸ μηκέτι δύνασθαι φθείρεσθαι κομισάμενος δύναμιν, ὅταν ἐμφερῆ τῇ τε ψυχῇ τὸ σῶμα καὶ τοῖς νοητοῖς τὰ αἰσθητὰ κατ᾽ εὐπρέπειαν καὶ δόξαν γενήσεται, μιᾶς ὅλοις κατ᾽ ἐναργῆ τε καὶ ἐνεργὸν παρουσίαν ἀναλόγως ἑκάστῳ θείας ἐπιφαινομένης δυνάμεως, καὶ δι᾽ ἑαυτῆς τὸν τῆς ἑνώσεως ἄλυτον εἰς τοὺς ἀπείρους αἰῶνας συντηρούσης δεσμόν.\n\nΕἴ τις οὖν βούλεται καὶ βίον καὶ λόγον θεοφιλῆ καὶ θεάρεστον ἔχειν, τῶν τριῶν τούτων ἀνθρώπωντοῦ κόσμου τέ φημι, καὶ τῆς ἁγίας Γραφῆς, καὶ τοῦ καθ᾽ ἡμᾶςτὰ κρείττω περὶ πολλοῦ ποιείτω καὶ τιμιώτερα. Ψυχῆς μὲν ὅση δύναμις ἐπιμελείσθω τῆς ἀθανάτου καὶ θείας καὶ θεοποιηθησομένης ἐξ ἀρετῶν, καὶ σαρκὸς καταφρονείτω τῆς ὑποκειμένης φθορᾷ καὶ θανάτῳ καὶ τὸ τῆς ψυχῆς ἀμελούμενον ῥυπῶσαι δυναμένης ἀξίωμα. \"Φθαρτὸν γὰρ σῶμα, φησί, βαρύνει ψυχήν, καὶ βρίθει τὸ γεῶδες σκῆνος νοῦν πολυφρόντιδα». Καὶ πάλιν· \"ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος· τὸ δὲ πνεῦμα κατὰ τῆς σαρκός». Καὶ αὖθις· \"ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ, ἐκ τῆς σαρκὸς θερίσει φθοράν». Πρὸς δὲ τὰς ἀσωμάτους καὶ νοερὰς δυνάμεις κατὰ νοῦν διὰ νοήσεως κινησάτω τὴν ἅμιλλαν, ἀφεὶς τὰ παρόντα καὶ βλεπόμενα· \"τὰ γὰρ βλεπόμενα πρόσκαιρα, φησί, τὰ δὲ μὴ βλεπόμενα, αἰώνια»· αἷς διὰ τὸ πλῆθος τῆς κατ᾽ εἰρήνην ἕξεως ὁ Θεὸς ἐναναπαύεται. Καὶ πρὸς τὸ Πνεῦμα τὸ ἅγιον δι᾽ ἔμφρονος μελέτης τῆς ἁγίας Γραφῆς ὑπερβὰς τὸ γράμμα σωφρόνως","english":"when also the man according to us, as a part to the whole and a small thing to a great one, will rise together with the world, having received the power to be no longer able to be corrupted, when the body becomes like the soul and the sensible things like the intelligible things in comeliness and glory, one divine power shining forth upon all things in a manifest and active presence, proportionately to each, and through itself preserving the indissoluble bond of unity into the boundless ages.\n\nIf anyone, then, wishes to have a life and a word both God-loving and God-pleasing, let him hold the better and more honorable things of these three men—I mean of the world, and of the holy Scripture, and of the man according to us—in great account. Let him, with all the strength of his soul, take care of the immortal and divine soul that is to be deified from virtues, and let him despise the flesh that is subject to corruption and death and that is able to defile the dignity of the soul when it is neglected. \"For a corruptible body,\" it says, \"weighs down the soul, and the earthy tabernacle burdens the much-caring mind.\" And again: \"The flesh lusts against the spirit, and the spirit against the flesh.\" And again: \"He who sows to his own flesh will reap corruption from the flesh.\" But against the incorporeal and intelligible powers, let him stir up the contest in mind through thought, leaving behind the present things and the things that are seen; \"for the things that are seen,\" it says, \"are temporary, but the things that are not seen are eternal\"; in which, because of the abundance of his peaceful disposition, God takes his rest. And toward the Holy Spirit, through prudent meditation of the holy Scripture, having soberly transcended the letter","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"ἀναφερέσθω· ἐν ᾧ τὸ πλήρωμα ὑπάρχει τῶν ἀγαθῶν καὶ \"οἱ θησαυροὶ τῆς γνώσεως καὶ τῆς σοφίας ἀπόκρυφοι», ὧν εἴ τις ἐντὸς ἄξιος γενέσθαι φανήσεται τὸν Θεὸν αὐτὸν εὑρήσει ταῖς πλαξὶ τῆς καρδίας ἐγγεγραμμένον διὰ τῆς ἐν πνεύματι χάριτος, \"ἀνακεκαλυμμένῳ προσώπῳ τὴν τοῦ Θεοῦ δόξαν\" ἐνοπτριζόμενος τῇ περιαιρέσει τοῦ κατὰ γράμμα καλύμματος.\n\nΗ. ΤΙΝΩΝ ΕΙΣΙ ΣΥΜΒΟΛΑ Η ΤΕ ΠΡΩΤΗ ΤΗΣ ΑΓΙΑΣ ΣΥΝΑΞΕΩΣ ΕΙΣΟΔΟΣ... Η. Τίνων εἰσὶ σύμβολα ἥ τε πρώτη τῆς ἁγίας συνάξεως εἴσοδος καὶ τὰ μετ᾽ αὐτὴν τελούμενα Ἥκει δὲ λοιπὸν ὁ λόγος ἡμῖν κατὰ τὴν σύντομον ἔκθεσιν τῶν εἰρημένων περὶ τῆς ἁγίας Ἐκκλησίας θεωριῶν παρὰ τοῦ μακαρίου γέροντος, συντομωτέραν καὶ τὴν περὶ τῆς ἁγίας τῆς Ἐκκλησίας συνάξεως διήγησιν, ὡς οἷόν τε, ποιησόμενος.","english":"Let it be referred there, where the fullness of good things exists and \"the treasures of knowledge and of wisdom are hidden,\" and if anyone appears worthy to be within them, he will find God himself inscribed on the tablets of the heart through the grace in the Spirit, beholding as in a mirror \"with unveiled face the glory of God\" by the removal of the veil that is according to the letter.\n\nH. OF WHAT ARE THE FIRST ENTRANCE OF THE HOLY ASSEMBLY AND THE THINGS PERFORMED AFTER IT SYMBOLS? The account now comes to us, according to the brief exposition of the contemplations concerning the holy Church spoken by the blessed elder, to make also the narration concerning the holy assembly of the Church as brief as possible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Τὴν μὲν οὖν πρώτην εἰς τὴν ἁγίαν Ἐκκλησίαν τοῦ ἀρχιερέως κατὰ τὴν ἱερὰν σύναξιν εἴσοδον τῆς πρώτης τοῦ Υἱοῦ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν Χριστοῦ διὰ σαρκὸς εἰς τὸν κόσμον τοῦτον παρουσίας τύπον καὶ εἰκόνα φέρειν ἐδίδασκε, δι᾽ ἧς τὴν δουλωθεῖσαν τῇ φθορᾷ καὶ παθοῦσαν ὑφ᾽ ἑαυτῆς τῷ θανάτῳ διὰ τῆς ἁμαρτίας καὶ βασιλευομένην τυραννικῶς ὑπὸ τοῦ διαβόλου τῶν ἀνθρώπων φύσιν ἐλευθερώσας τε καὶ λυτρωσάμενος πᾶσαν τὴν ὑπὲρ αὐτῆς ὀφειλὴν ὡς ὑπεύθυνος ἀποδοὺς ὁ ἀνεύθυνος καὶ ἀναμάρτητος, πάλιν πρὸς τὴν ἐξ ἀρχῆς ἐπανήγαγε τῆς βασιλείας χάριν, ἑαυτὸν λύτρον ὑπὲρ ἡμῶν δοὺς καὶ ἀντάλλαγμα, καὶ τῶν ἡμετέρων φθοροποιῶν παθημάτων τὸ ζωοποιὸν αὐτοῦ πάθος ἀντιδούς, παιώνιον ἄκος καὶ παντὸς τοῦ κόσμου σωτήριον, μεθ᾽ ἣν παρουσίαν, ἡ εἰς οὐρανὸν αὐτοῦ καὶ τὸν ὑπερουράνιον θρόνον ἀνάβασίς τε καὶ ἀποκατάστασις συμβολικῶς τυποῦται, διὰ τῆς ἐν τῷ ἱερατείῳ τοῦ ἀρχιερέως εἰσόδου καὶ τῆς εἰς τὸν θρόνον τὸν ἱερατικὸν ἀναβάσεως.","english":"The first entrance of the high priest into the holy Church at the sacred assembly taught that it bears the type and image of the first coming of the Son of God and our Savior Christ in the flesh into this world, through which, having set free and redeemed the nature of men that had been enslaved to corruption and had suffered of itself death through sin and was ruled tyrannically by the devil, he who was guiltless and without sin, having paid as one liable the whole debt on its behalf, brought it back again to the grace of the kingdom from the beginning, giving himself as a ransom and an exchange for us, and giving in return his life-giving passion for our destructive passions, a healing remedy and salvation for the whole world; after which coming, his ascent and restoration into heaven and to the throne above the heavens is typified symbolically through the entrance of the high priest into the sanctuary and his ascent to the priestly throne.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Θ. ΤΙΝΟΣ ΕΧΕΙ ΔΗΛΩΣΙΝ ΚΑΙ Η ΤΟΥ ΛΑΟΥ ΕΙΣ ΤΗΝ ΑΓΙΑΝ ΤΟΥ ΘΕΟΥ ΕΚΚΛΗΣΙΑΝ ΕΙΣΟΔΟΣ Θ. Τίνος ἔχει δήλωσιν καὶ ἡ τοῦ λαοῦ εἰς τὴν ἁγίαν τοῦ Θεοῦ Ἐκκλησίαν εἴσοδος Τὴν δὲ τοῦ λαοῦ σὺν τῷ ἱεράρχῃ γενομένην εἰς τὴν Ἐκκλησίαν εἴσοδον, τὴν ἐξ ἀγνοίας καὶ πλάνης εἰς ἐπίγνωσιν Θεοῦ ἐπιστροφὴν τῶν ἀπίστων, καὶ τὴν ἀπὸ κακίας καὶ ἀγνωσίας εἰς ἀρετὴν καὶ γνῶσιν μετάθεσιν τῶν πιστῶν σημαίνειν, ὁ μακάριος ἔλεγε γέρων. Οὐ γὰρ μόνον τὴν ἐπὶ τὸν ἀληθινὸν Θεὸν ἐπιστροφὴν τῶν ἀπίστων ἡ εἰς τὴν Ἐκκλησίαν εἴσοδος παραδηλοῖ, ἀλλὰ καὶ ἑκάστου ἡμῶν τῶν πιστευόντων μέν, ἀθετούντων δὲ τὰς ἐντολὰς τοῦ Κυρίου δι᾽ ἀγωγῆς ἀκολάστου καὶ ἀσχήμονος βίου, τὴν διὰ μετανοίας διόρθωσιν. Πᾶς γὰρ ἄνθρωπος, εἴτε φονεύς, εἴτε μοιχός, εἴτε κλέπτης, εἴτε ὑπερήφανος, εἴτε ἀλαζών, ἢ ὑβριστής, ἢ πλεονέκτης, ἢ φιλάργυρος, ἢ κατάλαλος, ἢ μνησίκακος, ἢ πρὸς θυμὸν καὶ ὀργὴν εὐάγωγος, ἢ λοίδορος, ἢ συκοφάντης, ἢ ψίθυρος, ἢ φθόνῳ εὐχείρωτος, ἢ μέθυσος καὶ ἁπλῶς, ἵνα μὴ πάντα τὰ ἐκ κακίας εἴδη ἀπαριθμούμενος μηκύνω τὸν λόγον, ὅστις ὑφ᾽ οἱασδήποτε κακίας ἐνεχόμενος, ἐπὸν τοῦ ἑκουσίως κατ᾽ ἐπιτήδευσιν ἐνέχεσθαι καὶ ἐνεργεῖν κατὰ πρόθεσιν, παύσοιτο καὶ μεταβαλοῖ τὸν βίον ἐπὶ τὸ κρεῖττον, τῆς κακίας τὴν ἀρετὴν ἀνθαιρούμενος, ὁ τοιοῦτος κυρίως τε καὶ ἀληθῶς Χριστῷ τῷ Θεῷ καὶ ἀρχιερεῖ νοείσθω τε καὶ λεγέσθω συνεισιέναι εἰς τὴν ἀρετήν, Ἐκκλησίαν τροπικῶς νοουμένην.","english":"Question: What does the entrance of the people into the holy Church of God signify? The blessed elder used to say that the entrance of the people together with the hierarch into the Church signifies the conversion of the unbelievers from ignorance and error to the knowledge of God, and the translation of the faithful from vice and ignorance to virtue and knowledge. For the entrance into the Church does not only indicate the conversion of the unbelievers to the true God, but also the correction through repentance of each of us who believe yet set aside the commandments of the Lord through an unrestrained and shameful manner of life. For every man, whether murderer, or adulterer, or thief, or proud, or boastful, or insolent, or covetous, or avaricious, or slanderous, or resentful, or easily led to rage and anger, or abusive, or a false accuser, or a whisperer, or easily overcome by envy, or a drunkard—and simply, so that I may not prolong the discourse by enumerating every kind of vice—whoever is held fast by any vice whatsoever, when he ceases from being willingly held fast by it through habit and from acting according to his purpose, and changes his life for the better, choosing virtue in place of vice, such a one should be understood and said to enter together with Christ God and High Priest into virtue, which is figuratively understood as the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Ι. ΤΙΝΩΝ ΕΙΣΙ ΣΥΜΒΟΛΟΝ ΤΑ ΘΕΙΑ ΑΝΑΓΝΩΣΜΑΤΑ Ι. Τίνων εἰσὶ σύμβολον τὰ θεῖα ἀναγνώσματα Τὰς δὲ θείας τῶν πανιέρων βίβλων ἀναγνώσεις, τὰς θείας καὶ μακαρίας τοῦ παναγίου Θεοῦ βουλήσεις τε καὶ βουλὰς ὑπεμφαίνειν ἔλεγεν ὁ διδάσκαλος, δι᾽ ὧν τὰς ὑποθήκας τῶν πρακτέων ἀναλόγως ἕκαστος ἡμῶν κατὰ τὴν ὑποῦσαν αὐτῷ δύναμιν λαμβάνομεν, καὶ τοὺς τῶν θείων καὶ μακαρίων ἀγώνων νόμους μανθάνομεν, καθ᾽ οὓς νομίμως ἀθλοῦντες τῶν ἀξιονίκων τῆς Χριστοῦ βασιλείας ἀξιούμεθα στεφάνων.\n\nΙΑ. ΤΙΝΟΣ ΕΣΤΙ ΣΥΜΒΟΛΑ ΤΑ ΘΕΙΑ ΑΣΜΑΤΑ ΙΑ. Τίνος ἐστὶ σύμβολα τὰ θεῖα ᾄσματα Τὴν δὲ πνευματικὴν τῶν θείων ᾀσμάτων τερπνότητα, τὴν ἐμφαντικὴν δηλοῦν ἔφασκε τῶν θείων ἡδονὴν ἀγαθῶν, τὴν τὰς ψυχὰς πρὸς μὲν τὸν ἀκήρατον τοῦ Θεοῦ καὶ μακάριον ἀνακινοῦσαν ἔρωτα, πρὸς δὲ τὸ μῖσος τῆς ἁμαρτίας πλέον ἐγείρουσαν.\n\nΙΒ. ΤΙ ΣΗΜΑΙΝΟΥΣΙΝ ΑΙ ΤΗΣ ΕΙΡΗΝΗΣ ΠΡΟΣΦΩΝΗΣΕΙΣ ΙΒ.","english":"I. Of what are the divine readings a symbol? The teacher used to say that the readings of the all-holy books signify the divine and blessed wills and counsels of the all-holy God, through which each of us receives the precepts of what must be done in proportion to the power that lies within him, and learns the laws of the divine and blessed struggles, by which, contending lawfully, we are deemed worthy of the victory-deserving crowns of the kingdom of Christ.\n\nXI. Of what are the divine songs symbols? He used to say that the spiritual delight of the divine songs declares the delight of divine goods that is expressive, the delight that stirs souls to the undefiled and blessed love of God, and rouses them the more to hatred of sin.\n\nXII. What do the greetings of peace signify? XII.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Τί σημαίνουσιν αἱ τῆς εἰρήνης προσφωνήσεις Διὰ δὲ τῶν γινομένων ἔνδοθεν ἐκ τοῦ ἱερατείου κελεύσει τοῦ ἀρχιερέως ἐφ᾽ ἑκάστῳ ἀναγνώσματι τῆς εἰρήνης ὑποφωνήσεων τὰς διὰ τῶν ἁγίων ἀγγέλων διακομιζομένας θείας ἀποδοχὰς δηλοῦσθαι ὁ σοφὸς διωρίζετο, δι᾽ ὧν ὁ Θεὸς ὁρίζει τῶν νομίμως ὑπὲρ τῆς ἀληθείας πρὸς τὰς ἀντικειμένας δυνάμεις ἀθλούντων τοὺς ἀγῶνας, τὰς ἀοράτους συμπλοκὰς διαλύων καὶ εἰρήνην διδοὺς ἐν τῇ καταργήσει τοῦ σώματος τῆς ἁμαρτίας καὶ τῶν ὑπὲρ ἀρετῆς πόνων τῆς ἀπαθείας τὴν χάριν τοῖς ἁγίοις ἀντιδιδούς, ἵνα τοῦ πολεμεῖν ἀφέμενοι, πρὸς γεωργίαν πνευματικήν, εἴτουν ἀρετῶν ἐργασίαν, τὰς τῆς ψυχῆς μετασκευάσωσι δυνάμεις, δι᾽ ὧν τὰ στίφη τῶν πονηρῶν πνευμάτων διέλυσαν, στρατηγοῦντος αὐτοῖς τοῦ Θεοῦ καὶ Λόγου, [τοῦ] καὶ τὰ πικρὰ τοῦ διαβόλου καὶ δύσφυκτα μηχανήματα διασκεδάζοντος. ΙΓ. ΤΙΝΟΣ ΙΔΙΚΩΣ ΕΠΙ ΤΟΥ ΚΑΘ᾽ ΕΚΑΣΤΟΝ ΣΥΜΒΟΛΟΝ ΕΣΤΙΝ Η ΑΝΑΓΝΩΣΙΣ...\n\nΙΓ. Τίνος ἰδικῶς ἐπὶ τοῦ καθ᾽ ἕκαστον σύμβολόν ἐστιν ἡ ἀνάγνωσις τοῦ ἁγίου Εὐαγγελίου καὶ τὰ μετ᾽ αὐτὴν μυστικά Ὅθεν εὐθὺς μετὰ ταύτας, τὴν θείαν τοῦ ἁγίου Εὐαγγελίου ἀνάγνωσιν ἡ τῆς ἁγίας Ἐκκλησίας ἱερὰ διάταξις ἐνομοθέτησε γίγνεσθαι· ἰδικῶς μὲν τὴν ὑπὲρ τοῦ Λόγου τοῖς σπουδαίοις κακοπάθειαν εἰσηγουμένην, μεθ᾽ ἣν ὁ τῆς γνωστικῆς θεωρίας ὥσπερ ἀρχιερεὺς οὐρανόθεν ἐπιδημῶν αὐτοῖς Λόγος τῆς σαρκὸς αὐτοῖς ὥσπερ τινὰ κόσμον αἰσθητὸν συστέλλει τὸ φρόνημα.","english":"What do the proclamations of peace signify? The wise man defined that by the responses of peace made from within the sanctuary at the high priest's command after each reading, the divine acceptances conveyed through the holy angels are indicated—through which God ordains the contests of those who lawfully strive for the truth against the opposing powers, dissolving their invisible entanglements and giving peace in the abolition of the body of sin, and in return granting to the saints the grace of dispassion as the reward for their labors for virtue, so that, ceasing from war, they may redirect the powers of the soul toward spiritual cultivation, that is, the working of virtues, through which they have broken up the troops of evil spirits, with God the Word commanding them, who also scatters the bitter and hard-to-escape machinations of the devil. 13. Of what specifically, in the case of each symbol, is the reading...\n\n13. Of what specifically, in the case of each symbol, is the reading of the holy Gospel and the mystical [rites] after it? Hence immediately after these, the sacred ordinance of the holy Church legislated that the divine reading of the holy Gospel take place—specifically introducing, for the zealous, the hardship endured for the sake of the Word, after which the Word, coming from heaven as it were a high priest of gnostic contemplation, contracts for them the mindset of the flesh as though some perceptible world.","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":35,"ref":"p35","source":"Τοὺς ἔτι πρὸς γῆν κατανεύοντας λογισμοὺς ἀπωθούμενος καὶ πρὸς τὴν τῶν νοητῶν ἐποψίαν ἐντεῦθεν διὰ τῆς τῶν θυρῶν κλείσεως καὶ τῆς εἰσόδου τῶν ἁγίων μυστηρίων αὐτοὺς ἀγαγών, λόγων τε καὶ πραγμάτων μύσαντας ἤδη τὰς αἰσθήσεις καὶ ἔξω σαρκὸς καὶ κόσμου γεγενημένους, τὰ ἀπόρρητα διδάσκει· συναχθέντας ἤδη διὰ τοῦ ἀσπασμοῦ πρὸς ἑαυτούς τε καὶ αὐτὸν καὶ μόνην ἀντεισάγοντας αὐτῷ τῆς\n\nπερὶ αὐτοὺς πολλῆς εὐεργεσίας εὐγνωμόνως τὴν ὑπὲρ τῆς ἑαυτῶν σωτηρίας εὐχαριστήριον ὁμολογίαν, ἣν τὸ θεῖον τῆς πίστεως αἰνίττεται Σύμβολον.\n\nΕἶτα τοῖς ἀγγέλοις ἐναριθμίους αὐτοὺς καταστήσας διὰ τοῦ Τρισαγίου καὶ τὴν αὐτὴν ἐκείνοις ἐπιστήμην τῆς ἁγιαστικῆς θεολογίας αὐτοῖς χαρισάμενος τῷ Θεῷ καὶ Πατρὶ προσάγει, υἱοθετηθέντας τῷ Πνεύματι διὰ τῆς προσευχῆς, δι᾽ ἧς Πατέρα καλεῖν τὸν Θεὸν ἠξιώθησαν. Κἀντεῦθεν πάλιν ὥσπερ ἐπιστημόνως ἤδη τοὺς ἐν τοῖς οὖσι πάντας λόγους περάσαντας, πρὸς τὴν ἄγνωστον ἀγνώστως διὰ τοῦ \"Εἷς ἅγιος\" καὶ τῶν ἑξῆς ἄγει μονάδα, τῇ χάριτι ἑνωθέντας καὶ κατὰ μέθεξιν πρὸς αὐτὴν ὁμοιωθέντας τῇ κατὰ δύναμιν ἀδιαιρέτῳ ταυτότητι. ΙΔ. ΤΙΝΟΣ ΕΣΤΙ ΣΥΜΒΟΛΟΝ,... Η ΘΕΙΑ ΤΟΥ ΑΓΙΟΥ ΕΥΑΓΓΕΛΙΟΥ ΑΝΑΓΝΩΣΙΣ ΙΔ. Τίνος ἐστὶ σύμβολον, κατὰ τὸ γενικῶς σημαινόμενον, ἡ θεία τοῦ ἁγίου Εὐαγγελίου ἀνάγνωσις Γενικῶς δὲ τὴν τοῦ κόσμου τούτου συντέλειαν ὑποσημαίνουσαν.","english":"Rejecting the thoughts that still nod toward the earth, and leading them from there to the contemplation of intelligible things through the closing of the doors and the entrance of the holy mysteries, and having now closed the senses to words and deeds and become outside flesh and world, he teaches them the ineffable things; having now been gathered through the kiss of peace to themselves and to him, and bringing in to him in place of the great beneficence shown toward them only the grateful confession of thanksgiving for their own salvation, which the divine Symbol of the faith hints at.\n\nThen, having set them among the angels through the Trisagion and granted them the same knowledge of the sanctifying theology as those, he brings them to God and the Father, having been adopted as sons by the Spirit through the prayer, by which they were deemed worthy to call God Father. And from there again, as those who have now knowingly passed through all the principles of existing things, he leads them to the unknown Unity, unknowably, through the \"One is Holy\" and what follows, having been united by grace and made like to it by participation in undivided identity according to their capacity. XIV. Of what is it a symbol... The divine reading of the holy Gospel. XIV. Of what is it a symbol, in the general sense, the divine reading of the holy Gospel? But generally it signifies the consummation of this world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Μετὰ γὰρ τὴν θείαν τοῦ ἁγίου Εὐαγγελίου ἀνάγνωσιν ὅ τε ἀρχιερεὺς κάτεισι τοῦ θρόνου, καὶ ἡ τῶν κατηχουμένων καὶ ἡ τῶν λοιπῶν τῶν ἀναξίων τῆς θείας τῶν δειχθησομένων μυστηρίων θεωρίας ἀπόλυσίς τε καὶ ἐκβολὴ διὰ τῶν λειτουργῶν γίγνεται, σημαίνουσα καὶ προτυποῦσα δι᾽ ἑαυτῆς τὴν ἀλήθειαν, ἧς εἰκὼν ὑπάρχει καὶ τύπος, καὶ οἷον ἐν τούτοις βοῶσα, ὅτι μετὰ «τὸ κηρυχθῆναι τὸ Εὐαγγέλιον», καθὼς γέγραπται, «τῆς βασιλείας ἐν ὅλῃ τῇ οἰκουμένῃ εἰς μαρτύριον πᾶσι τοῖς ἔθνεσι, τότε ἥξει τὸ τέλος», παραγινομένου κατὰ τὴν δευτέραν αὐτοῦ παρουσίαν, ἐξ οὐρανῶν δηλαδή, «μετὰ δόξης πολλῆς τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ· αὐτὸς γὰρ ὁ Κύριος ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι Θεοῦ καταβήσεται ἀπ᾽ οὐρανοῦ», φησὶν ὁ θεῖος Ἀπόστολος· καὶ ποιοῦντος ἐκδίκησιν ἐν τοῖς ὑπεναντίοις καὶ ἀφορίζοντος διὰ τῶν ἁγίων ἀγγέλων τοὺς πιστοὺς ἀπὸ τῶν ἀπίστων, καὶ ἀπὸ δικαίων τοὺς ἀδίκους, καὶ [ἀπὸ] τῶν ἁγίων τοὺς ἐναγεῖς, καὶ ἁπλῶς, ἵνα συνελὼν εἴπω, [ἀπὸ] τῶν Πνεύματι Θεοῦ στοιχησάντων, τοὺς ὀπίσω σαρκὸς πορευθέντας, καὶ ἐπ᾽ αἰῶσι ἀπείροις τε καὶ ἀτελευτήτοις, ὡς ἡ τῶν θείων λογίων ἀλήθειά φησι, κατ᾽ ἀξίαν τῶν βεβιωμένων ἑκάστῳ δικαίαν ἀποδιδόντος τὴν ἀμοιβήν. ΙΕ. ΤΙΝΟΣ ΣΥΜΒΟΛΟΝ ΕΣΤΙ Η ΚΛΕΙΣΙΣ ΤΩΝ ΘΥΡΩΝ... ΙΕ.","english":"For after the divine reading of the holy Gospel, the high priest descends from the throne, and the dismissal and expulsion of the catechumens and of the others who are unworthy of the divine contemplation of the mysteries that are about to be shown takes place through the ministers, signifying and prefiguring by itself the truth, of which it is the image and type, and as it were crying out in these things, that after “the Gospel has been proclaimed,” as it is written, “of the kingdom in the whole inhabited world as a testimony to all the nations, then the end will come,” when he comes at his second coming, that is, from heaven, “with great glory, our great God and Savior Jesus Christ; for the Lord himself will descend from heaven with the voice of an archangel and with the trumpet of God,” says the divine Apostle; and when he makes vengeance among the adversaries and separates through the holy angels the faithful from the unbelievers, and the unjust from the righteous, and the defiled from the saints, and, to speak briefly and sum it up, those who walked after the flesh from those who were ordered by the Spirit of God, and renders to each, for ages infinite and endless, as the truth of the divine oracles says, the recompense that is just according to the worth of each one’s life. 15. OF WHAT IS THE CLOSING OF THE DOORS A SYMBOL... 15.","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":37,"ref":"p37","source":"Τίνος σύμβολόν ἐστι ἡ κλεῖσις τῶν θυρῶν τῆς ἁγίας Ἐκκλησίας, ἡ μετὰ τὸ ἅγιον Εὐαγγέλιον γιγνομένη Ἡ δὲ μετὰ τὴν ἱερὰν ἀνάγνωσιν τοῦ ἁγίου Εὐαγγελίου καὶ τὴν ἐκβολὴν τῶν κατηχουμένων γινομένη κλεῖσις τῶν θυρῶν τῆς ἁγίας τοῦ Θεοῦ Ἐκκλησίας, τήν τε τῶν ὑλικῶν δηλοῖ πάροδον, καὶ τὴν γενησομένην μετὰ τὸν φοβερὸν ἐκεῖνον, ἀφορισμόν, καὶ τὴν φοβερωτέραν ψῆφον εἰς τὸν νοητὸν κόσμον, ἤτοι τὸν νυμφῶνα τοῦ Χριστοῦ, τῶν ἀξίων εἴσοδον, καὶ τὴν ἐν ταῖς αἰσθήσεσι τῆς κατὰ τὴν ἀπάτην ἐνεργείας τελείαν ἀποβολήν.\n\nΙ ΤΙ ΣΗΜΑΙΝΕΙ Η ΤΩΝ ΑΓΙΩΝ ΜΥΣΤΗΡΙΩΝ ΕΙΣΟΔΟΣ Ι Τί σημαίνει ἡ τῶν ἁγίων Μυστηρίων εἴσοδος Ἡ δὲ τῶν ἁγίων καὶ σεπτῶν Μυστηρίων εἴσοδος ἀρχὴ καὶ προοίμιόν ἐστινὡς ὁ μέγας ἐκεῖνος ἔφασκε γέρων τῆς γενησομένης ἐν οὐρανοῖς καινῆς διδασκαλίας\n\nπερὶ τῆς οἰκονομίας τοῦ Θεοῦ τῆς εἰς ἡμᾶς, καὶ ἀποκάλυψις τοῦ ἐν ἀδύτοις τῆς θείας κρυφιότητος ὄντος μυστηρίου τῆς ἡμῶν σωτηρίας. \"Οὐ γὰρ μὴ πίω», φησὶ πρὸς τοὺς ἑαυτοῦ μαθητὰς ὁ Θεὸς καὶ Λόγος, \"ἀπ᾽ ἄρτι ἐκ τοῦ γεννήματος τῆς ἀμπέλου, ἕως τῆς ἡμέρας ἐκείνης, ὅταν αὐτὸ πίνω μεθ᾽ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ Πατρὸς ἐμοῦ». ΙΖ. ΤΙΝΟΣ ΕΣΤΙ ΣΥΜΒΟΛΟΝ Ο ΘΕΙΟΣ ΑΣΠΑΣΜΟΣ ΙΖ. Τίνος ἐστὶ σύμβολον ὁ θεῖος ἀσπασμός Ὁ δὲ πᾶσι προσφωνούμενος πνευματικὸς ἀσπασμὸς τὴν ἐσομένην πάντων πρὸς ἀλλήλους ἐν τῷ καιρῷ τῆς τῶν μελλόντων ἀρρήτων ἀγαθῶν ἀποκαλύψεως, κατὰ πίστιν τε καὶ ἀγάπην, ὁμόνοιάν τε καὶ ὁμογνωμοσύνην καὶ ταυτότητα λογικήν, δι᾽ ἣν τὴν πρὸς τὸν Λόγον καὶ Θεὸν οἰκείωσιν οἱ ἄξιοι δέχονται, προτυποῖ καὶ προδιαγράφει.","english":"Of what is the closing of the doors of the holy Church, which takes place after the holy Gospel, a symbol? The closing of the doors of the holy Church of God, which takes place after the sacred reading of the holy Gospel and the expulsion of the catechumens, signifies both the passage of material things and, after that fearful separation, the more fearful verdict—namely, the entrance of the worthy into the intelligible world, that is, the bridal chamber of Christ—and the complete rejection, in the senses, of the activity of deception.\n\nI. WHAT THE ENTRANCE OF THE HOLY MYSTERIES SIGNIFIES. What does the entrance of the holy Mysteries signify? The entrance of the holy and venerable Mysteries is, as that great elder used to say, the beginning and prelude of the new teaching that will come to be in the heavens concerning God's dispensation toward us, and a revelation of the mystery of our salvation that lies in the hidden places of the divine secrecy. \"For I shall not drink,\" says God the Word to his own disciples, \"from now on of the fruit of the vine, until that day when I drink it new with you in the kingdom of my Father.\"\n\nXVII. OF WHAT IS THE DIVINE GREETING A SYMBOL. Of what is the divine greeting a symbol? The spiritual greeting addressed to all prefigures and sketches beforehand the concord that will be of all with one another in the time of the revelation of the ineffable good things to come, in faith and love, and their like-mindedness and unanimity and rational identity, through which the worthy receive their kinship with the Word and God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Λόγου γὰρ σύμβολον τὸ στόμα, καθ᾽ ὃν μάλιστα πᾶσιν ἅπαντες οἱ λόγου μετειληφότες, ὡς λογικοί, καὶ τῷ πρώτῳ καὶ μόνῳ Λόγῳ καὶ παντὸς αἰτίῳ λόγου συμφύονται.\n\nΙΗ. ΤΙ ΣΗΜΑΙΝΕΙ ΤΟ ΘΕΙΟΝ ΤΗΣ ΠΙΣΤΕΩΣ ΣΥΜΒΟΛΟΝ ΙΗ. Τί σημαίνει τὸ θεῖον τῆς πίστεως Σύμβολον Ἡ δὲ τοῦ θείου Συμβόλου τῆς πίστεως γινομένη παρὰ πάντων ὁμολογία τὴν ἐφ᾽ οἷς ἐσώθημεν παραδόξοις λόγοις τε καὶ τρόποις τῆς πανσόφου περὶ ἡμᾶς τοῦ Θεοῦ προνοίας γενησομένην μυστικὴν εὐχαριστίαν κατὰ τὸν αἰῶνα τὸν μέλλοντα προσημαίνει, δι᾽ ἧς εὐγνώμονα ἐπὶ τῇ θείᾳ εὐεργεσίᾳ ἑαυτοὺς συνιστῶσιν οἱ ἄξιοι, πλὴν ταύτης τῶν περὶ αὐτοὺς ἀπείρων θείων ἀγαθῶν ἀντεισαγαγεῖν ἄλλο τι καθ᾽ ὁτιοῦν οὐκ ἔχοντες.\n\nΙΘ. ΤΙ ΣΗΜΑΙΝΕΙ Η ΤΟΥ ΤΡΙΣΑΓΙΟΥ ΔΟΞΟΛΟΓΙΑ ΙΘ. Τί σημαίνει ἡ τοῦ Τρισαγίου δοξολογία Ἡ δὲ γινομένη τρισσὴ τοῦ ἁγιασμοῦ τῆς θείας ὑμνολογίας ἐκβόησις παρὰ παντὸς τοῦ πιστοῦ λαοῦ τὴν πρὸς τὰς ἀσωμάτους καὶ νοερὰς δυνάμεις κατὰ τὸ μέλλον φανησομένην ἕνωσίν τε καὶ ἰσοτιμίαν παραδηλοῖ, καθ᾽ ἣν συμφώνως ταῖς ἄνω δυνάμεσι διὰ ταυτότητα τῆς ἀτρέπτου περὶ Θεὸν ἀεικινησίας τρισὶν ἁγιασμοῖς ὑμνεῖν τε καὶ ἁγιάζειν τὴν τρισυπόστατον μίαν θεότητα διδαχθήσεται τῶν ἀνθρώπων ἡ φύσις.","english":"For the mouth is a symbol of the Word, according to which most of all all who have partaken of reason, as rational beings, are united with the first and only Word and the cause of every word.\n\n18. What does the divine Symbol of the faith mean? The confession of the divine Symbol of the faith made by all prefigures the mystical thanksgiving that will come to pass in the age to come for the paradoxical words and ways of the all-wise providence of God toward us, by which the worthy present themselves as grateful for the divine beneficence, although they have nothing else whatsoever to offer in return for the infinite divine goods bestowed upon them.\n\n19. What does the doxology of the Trisagion mean? The threefold utterance of sanctification in the divine hymnody made by all the faithful people indicates the union and equality with the incorporeal and intelligible powers that will appear in the future, according to which, in harmony with the powers above, through the sameness of their unswerving ceaseless motion toward God, the nature of men will be taught to hymn and sanctify the one Godhead in three persons with three sanctifications.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Κ. ΤΙΝΟΣ ΕΣΤΙ ΣΥΜΒΟΛΟΝ Η ΑΓΙΑ ΠΡΟΣΕΥΧΗ ΤΟΥ «ΠΑΤΕΡ ΗΜΩΝ..». Κ. Τίνος ἐστὶ σύμβολον ἡ ἁγία προσευχὴ τοῦ «Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς..».\n\nἩ δὲ παναγία τε καὶ σεπτὴ τοῦ μεγάλου καὶ μακαρίου Θεοῦ καὶ Πατρὸς ἐπίκλησις τῆς δοθησομένης ἐνυποστάτου τε καὶ ἐνυπάρκτου κατὰ δωρεὰν καὶ χάριν τοῦ ἁγίου Πνεύματος υἱοθεσίας ἐστὶ σύμβολον, καθ᾽ ἣν πάσης ὑπερνικωμένης τε καὶ καλυπτομένης ἀνθρωπίνης ἰδιότητος τῇ ἐπιφοιτήσει τῆς χάριτος υἱοὶ Θεοῦ χρηματίσουσί τε καὶ ἔσονται πάντες οἱ ἅγιοι, ὅσοι δι᾽ ἀρετῶν ἀπ᾽ ἐντεῦθεν ἤδη τῷ θείῳ τῆς ἀγαθότητος κάλλει ἑαυτοὺς λαμπρῶς τε καὶ ἐπιδόξως ἐφαίδρυναν.\n\nΚΑ. ΤΙ ΣΗΜΑΙΝΕΙ ΤΟ ΤΕΛΟΣ ΤΗΣ ΜΥΣΤΙΚΗΣ ΙΕΡΟΥΡΓΙΑΣ ΤΩΝ... ΚΑ. Τί σημαίνει τὸ τέλος τῆς μυστικῆς ἱερουργίας τῶν ἐκφωνουμένων ὕμνων, τουτέστιν \"Εἷς ἅγιος, εἷς Κύριος», καὶ τὰ ἑξῆς Ἡ δὲ κατὰ τὸ τέλος τῆς μυστικῆς ἱερουργίας παρὰ παντὸς τοῦ λαοῦ γινομένη τοῦ \"Εἷς ἅγιος\" καὶ τῶν ἑξῆς ὁμολογία τὴν ὑπὲρ λόγον καὶ νοῦν πρὸς τὸ ἓν τῆς θείας ἁπλότητος κρύφιον γενησομένην τῶν μυστικῶς τε καὶ σοφῶς κατὰ Θεὸν τετελεσμένων συναγωγήν τε καὶ ἕνωσιν δηλοῖ, ἐν τῷ ἀφθάρτῳ τῶν νοητῶν αἰῶνι καθ᾽ ὃν τῆς ἀφανοῦς καὶ ὑπεραρρήτου δόξης τὸ φῶς ἐνοπτεύοντες τῆς μακαρίας μετὰ τῶν ἄνω δυνάμεων, καὶ αὐτοὶ δεκτικοὶ γίγνονται καθαρότητος· μεθ᾽ ἥν, ὡς τέλος πάντων, ἡ τοῦ μυστηρίου μετάδοσις γίνεται μεταποιοῦσα πρὸς ἑαυτὴν καὶ ὁμοίους τῷ κατ᾽ αἰτίαν ἀγαθῷ κατὰ χάριν καὶ μέθεξιν ἀποφαίνουσα τοὺς ἀξίως μεταλαμβάνοντας, ἐν μηδενὶ αὐτοῦ λειπομένους, κατὰ τὸ ἐφικτὸν ἀνθρώποις καὶ ἐνδεχόμενον.","english":"K. Of what is the holy prayer of \"Our Father\" a symbol? K. Of what is the holy prayer of \"Our Father who art in the heavens\" a symbol?\n\nThe all-holy and venerable invocation of the great and blessed God and Father is a symbol of the sonship that will be given by gift and grace of the Holy Spirit, subsistent and indwelling, according to which, when every human particularity is overcome and covered by the visitation of grace, all the saints will be called and will be sons of God—as many as from here already have brightly and gloriously illumined themselves by virtues with the divine beauty of goodness.\n\nKA. What does the end of the mystical liturgy of the hymns proclaimed aloud signify, that is, \"One is holy, one is Lord,\" and what follows? The confession of \"One is holy\" and what follows, made at the end of the mystical liturgy by all the people, signifies the gathering and union—beyond reason and mind—of those who have been mystically and wisely perfected according to God, which will come to pass toward the one hiddenness of the divine simplicity, in the incorruptible noetic age, in which, beholding the light of the unseen and ineffable glory, they too become receptive of blessed purity together with the powers above; after which, as the end of all things, comes the partaking of the mystery, which transforms those who partake worthily toward itself and makes them like the good that is the cause, by grace and participation, leaving them lacking in nothing of it, so far as is attainable and possible for humans.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Ὥστε καὶ αὐτοὺς δύνασθαι εἶναί τε καὶ καλεῖσθαι θέσει κατὰ τὴν χάριν θεούς, διὰ τὸν αὐτοὺς ὅλως πληρώσαντα ὅλον Θεὸν καὶ μηδὲν αὐτῶν τῆς αὐτοῦ παρουσίας κενὸν καταλείψαντα.\n\nΚΒ. ΠΩΣ ΚΑΙ ΤΙΝΙ ΤΡΟΠΩ ΚΑΙ Η ΤΗΣ ΨΥΧΗΣ ΚΑΘ᾽ ΕΑΥΤΗΝ... ΚΒ. Πῶς καὶ τίνι τρόπῳ καὶ ἡ τῆς ψυχῆς καθ᾽ ἑαυτὴν νοουμένης ἐπὶ τοῦ καθ᾽ ἕκαστον ἰδικῶς ἐκθεωτικὴ καὶ τελειοποιὸς διὰ τῶν εἰρημένων θεωρεῖται κατάστασις Δεῦρο δὴ οὖν διὰ τῶν αὐτῶν ὁδῷ καὶ τάξει βαίνοντες πάλιν τὰ αὐτὰ καὶ περὶ ψυχῆς γνωστικῆς θεωρήσωμεν, καὶ συναναβῆναι μικρὸν κατὰ δύναμιν τῷ λόγῳ μετ᾽ εὐλαβείας πρὸς ὑψηλοτέραν θεωρίαν, σκοπῆσαί τε καὶ κατανοῆσαι πῶς οἱ θεῖοι τῆς ἁγίας Ἐκκλησίας θεσμοὶ τὴν ψυχὴν ἐπὶ τὴν ἑαυτῆς τελειότητα δι᾽ ἀληθοῦς καὶ ἐνεργοῦς γνώσεως ἄγουσι, ποθοῦντα τὸν νοῦν καὶ βουλόμενον, Θεοῦ χειραγωγοῦντοςεἰ δοκεῖμὴ κωλύσωμεν.\n\nΚΓ. ΟΤΙ ΣΥΜΒΟΛΟΝ ΤΩΝ ΚΑΤΑ ΨΥΧΗΝ ΑΡΕΤΩΝ ΕΣΤΙΝ Η ΠΡΩΤΗ ΕΙΣΟΔΟΣ... ΚΓ. Ὅτι σύμβολον τῶν κατὰ ψυχὴν ἀρετῶν ἐστιν ἡ πρώτη εἴσοδος τῆς ἁγίας συνάξεως Ἄθρει τοιγαροῦν, ὅστις τῆς μακαρίας τοῦ Χριστοῦ σοφίας γνήσιος καθέστηκας ἐραστής, νοὸς ὀφθαλμοῖς κατὰ τὴν πρώτην εἴσοδον τῆς ἁγίας συνάξεως ἀπὸ τῆς ἔξωθεν τῶν ὑλικῶν πλάνης καὶ ταραχῆς, κατὰ τὸ γεγραμμένον \"Γυναῖκες ἐρχόμεναι ἀπὸ θέας», δεῦτε, τῆς ἐν εἴδει καὶ σχήματί φημι κατὰ τὴν πρόσοψιν τῶν αἰσθητῶν περιπλανήσεως·","english":"So that they themselves can both be and be called gods by position according to grace, through him who wholly filled them with his whole God and left nothing of them empty of his own presence.\n\nKB. How and in what manner also the soul's state, considered in itself in the case of each individual, is seen through the things said to be deifying and perfecting. Come then, let us proceed again by the same way and order, and consider the same things also concerning the knowing soul, and, as far as we are able, ascend a little with the discourse, with reverence, toward a higher contemplation, and observe and understand how the divine institutions of the holy Church lead the soul to its own perfection through true and active knowledge, the mind longing and willing, God guiding the way—if it seems good, let us not hinder it.\n\nKG. That the first entrance of the holy assembly is a symbol of the virtues of the soul. Consider, then, whoever you are who have become a genuine lover of the blessed wisdom of Christ, with the eyes of the mind, at the first entrance of the holy assembly from the outward wandering and confusion of material things, according to what is written, \"Women coming from the spectacle,\" come, I mean, from the wandering among sensible things in species and shape, that is, in their outward appearance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"οὐ γὰρ θεωρίαν εἰπεῖν ἀληθές, κατὰ τοὺς ἀσόφους τῶν παρ᾽ Ἕλλησι λεγομένων σοφῶνμηδὲ γὰρ σοφοὶ κληθεῖεν [ἄν] ποτε πρὸς ἡμῶν οἱ τὸν Θεὸν γνῶναι διὰ τῶν αὐτοῦ ποιημάτων μὴ δυνηθέντες ἢ μὴ βουληθέντεςτῶν αἰσθητῶν λέγω τὴν ἐπιφάνειαν, καθ᾽ ἣν ὁ διηνεκὴς τῶν αἰσθητῶν πρὸς ἄλληλα συνέστηκε πόλεμος, πᾶσι τὴν δι᾽ ἀλλήλων φθορὰν ἐνεργῶν, πάντων φθειρόντων ἄλληλα καὶ ἐν ἀλλήλοις φθειρομένων· καὶ τοῦτο μόνον πάγιον ἔχοντα, τὸ ἀστατεῖν καὶ φθείρεσθαι καὶ μηδέποτε συμβαίνειν ἀλλήλοις κατὰ διαμονὴν ἄμαχον δύνασθαι καὶ ἀστασίαστον, ἐρχομένην τε τὴν ψυχὴν καὶ προτροπάδην φεύγουσαν καὶ ὥσπερ εἰς Ἐκκλησίαν καὶ ἄσυλον εἰρήνης ἀνάκτορον τὴν ἐν πνεύματι φυσικὴν θεωρίαν τὴν ἄμαχον καὶ πάσης ἐλευθέραν ταραχῆς μετὰ Λόγου τε καὶ ὑπὸ τοῦ Λόγου τοῦ μεγάλου καὶ ἀληθοῦς ἡμῶν Θεοῦ καὶ ἀρχιερέως εἰσερχομένην, καὶ ὡς διὰ συμβόλων τῶν γινομένων θείων ἀναγνωσμάτων, τοὺς τῶν ὄντων διδασκομένην\n\nλόγους καὶ τὸ θαυμαστὸν καὶ μέγα τῆς ἐν νόμῳ καὶ προφήταις δηλουμένης θείας προνοίας μυστήριον, καθ᾽ ἕκαστόν τε δεξαμένην ὑπὲρ τῆς ἐν τούτοις καλῆς μαθητείας θεόθεν διὰ τῶν ἁγίων δυνάμεων νοερῶς κατὰ διάνοιαν αὐτῇ διαλεγομένων τὰς εἰρηνοδώρους σημειώσεις μετὰ τῆς ῥωστικῆς καὶ συντηρητικῆς θέλξεως τῆς θείας καὶ διαπύρου κατὰ Θεὸν ἐφέσεως, διὰ τῆς μυστικῶς ὑπᾳδομένης αὐτῇ νοητῶς τῶν θείων ᾀσμάτων ἡδονῆς.","english":"For it is not true to call it contemplation, in the manner of the unwise among those called wise by the Greeks—for they would never be called wise by us, since they were unable or unwilling to know God through his own works, I mean the appearance of sensible things, in which the ceaseless war of sensible things against one another has been established, working destruction through one another in all things, with all things destroying one another and being destroyed in one another; and having this alone as firm, namely, to be unstable and to be destroyed and never to be able to come together with one another in unbroken and unconflicted permanence—and the soul comes and flees headlong, and as into a church and inviolable sanctuary of peace, it enters the natural contemplation in the Spirit, which is unconflicted and free from all disturbance, with the Word and under the Word, our great and true God and high priest, and as through symbols of the divine readings that take place, it is taught the principles of beings and the wonderful and great mystery of the divine providence made clear in the Law and the Prophets, and having received for itself, for the sake of the noble discipleship in these things, from God through the holy powers, which converse with it intelligibly in its mind, the peace-giving impressions together with the strengthening and preserving delight of the divine and fervent longing according to God, through the pleasure of the divine songs mystically sung to it in a noetic manner.","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":42,"ref":"p42","source":"Πάλιν ἐκ τούτων μεταβαίνουσαν καὶ συναγομένην ἐπὶ τὴν μίαν καὶ μόνην καὶ ἑνιαίως τούτους συλλαμβάνουσαν τοὺς λόγους κορυφήν, λέγω δὲ τὸ ἅγιον Εὐαγγέλιον, ἐν ᾧ πάντες τῆς τε προνοίας καὶ τῶν ὄντων οἱ λόγοι κατὰ μίαν περιοχῆς δύναμιν ἑνοειδῶς προϋφεστήκασι. Μεθ᾽ ὃ κατ᾽ αἴσθησιν θείαν αὐτὸν ὁρᾷν ἔνεστι πάλιν θεμιτὸν τοῖς φιλοθέοις ἀταρβήτοις νοὸς ὄμμασι παραγινόμενον οὐρανόθεν αὐτῇ τὸν Λόγον καὶ Θεόν, ὡς ἡ τοῦ ἀρχιερέως ἀπὸ τοῦ θρόνου τοῦ ἱερατικοῦ σημαίνει κατάβασις, καὶ τέλειον αὐτῆς διακρίνοντα κατηχουμένων δίκην τοὺς ἔτι τὴν αἴσθησιν καὶ τὸ κατ᾽ αὐτὴν μεριστὸν φαντασιουμένους λογισμούς. Κἀντεῦθεν πάλιν ἔξω γενομένην τῶν αἰσθητῶν, ὡς ἡ τῶν θυρῶν τῆς ἁγίας τοῦ Θεοῦ Ἐκκλησίας νοεῖν ὑποτίθεται κλεῖσις, ἐπὶ τὴν δηλουμένην διὰ τῆς εἰσόδου τῶν ἀρρήτων μυστηρίων ἄϋλον καὶ ἁπλῆν καὶ ἀναλλοίωτον καὶ θεοειδῆ καὶ παντὸς ἐλευθέραν εἴδους καὶ σχήματος ἐπιστήμην τῶν νοητῶν ἄγοντα, καθ᾽ ἣν συναγάγουσαν πρὸς μὲν ἑαυτῆς τὰς οἰκείας δυνάμεις, πρὸς δὲ τὸν Λόγον ἑαυτὴν καταντᾷ, διὰ τοῦ νοεροῦ ἀσπασμοῦ ἑνώσασαν τοὺς περὶ ἑαυτὴν ἀρρήτους τῆς σωτηρίας καὶ λόγους καὶ τρόπους, διὰ τοῦ Συμβόλου τῆς πίστεως εὐχαρίστως ὁμολογεῖν ἐκδιδάσκοντα.","english":"Again, passing from these and being gathered together onto the one and only summit which in a unified way comprehends these principles, I mean the holy Gospel, in which all the principles both of providence and of existing things pre-exist in a unified form according to the single power of comprehension. After this, it is again lawful for the lovers of God to see him with divine perception, with the fearless eyes of the mind, when the Word and God himself comes from heaven, as the descent of the high priest from the priestly throne signifies, and distinguishes it perfectly, like catechumens, from the thoughts that still imagine perception and the divisibility that accords with it. And from there again, having come to be outside perceptible things, as the closing of the doors of the holy Church of God suggests to be understood, it leads to the immaterial and simple and unchangeable and God-like knowledge of intelligible things, free from every form and shape, which is indicated by the entrance of the ineffable mysteries, according to which, having gathered its own powers to itself and arrived at the Word himself, having united through the intellectual embrace the ineffable principles and modes of salvation that are around it, it teaches one to confess gratefully through the Symbol of the faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Ἐπὶ τούτοις δὲ πάλιν, ὡς ἤδη λοιπὸν κατὰ δύναμιν ἁπλῆν καὶ ἀδιαίρετον διὰ μαθητείας γνώσει περιλαβοῦσαν τούς τε τῶν αἰσθητῶν καὶ τῶν νοητῶν λόγους, ἐπὶ τὴν γνῶσιν τῆς ἐκφανοῦς αὐτὴν ἄγοντα θεολογίας μετὰ τὴν πάντων διάβασιν καὶ τὴν ἴσην τοῖς ἀγγέλοις κατὰ τὸ ἐφικτὸν αὐτῇ παρεχόμενον νόησιν καὶ τοσοῦτον διδάσκοντα σωφρόνως αὐτήν, ὅσον εἰδέναι Θεὸν ἕνα, μίαν οὐσίαν, ὑποστάσεις τρεῖς· μονάδα οὐσίας τρισυπόστατον καὶ τριάδα ὑποστάσεων ὁμοούσιον, μονάδα ἐν τριάδι καὶ τριάδα ἐν μονάδι· οὐκ ἄλλην καὶ ἄλλην, οὐδ᾽ ἄλλην παρ᾽ ἄλλην, οὐδὲ δι᾽ ἄλλης ἄλλην, οὐ δ᾽ ἄλλην ἐν ἄλλῃ, οὐδὲ ἐξ ἄλλης ἄλλην· ἀλλὰ τὴν αὐτὴν ἐν ἑαυτῇ, καὶ καθ᾽ ἑαυτὴν ἐφ᾽ ἑαυτήν, ἑαυτῇ ταὐτὴν καὶ μονάδα καὶ τριάδα ἀσύγχυτόν τε καὶ ἀσυγχύτως τὴν ἕνωσιν ἔχουσαν καὶ τὴν διάκρισιν ἀδιαίρετόν τε καὶ ἀμέριστον· μονάδα μὲν κατὰ τὸν τῆς οὐσίας, ἤτοι τὸν τοῦ εἶναι λόγον, ἀλλ᾽ οὐ κατὰ σύνθεσιν ἢ συναίρεσιν ἢ τὴν οἱανοῦν σύγχυσιν, τριάδα δὲ κατὰ τὸν τοῦ πῶς ὑπάρχειν καὶ ὑφεστάναι λόγον, ἀλλ᾽ οὐ κατὰ διαίρεσιν ἢ ἀλλοτρίωσιν ἢ τὸν οἱονοῦν μερισμόν. Οὐ γὰρ μεμέρισται ταῖς ὑποστάσεσιν ἡ μονάς, οὐδὲ σχετικῶς ἔνεστι καὶ ἐπιθεωρεῖται αὐταῖς, οὐδὲ συντέθεινται εἰς μονάδα αἱ ὑποστάσεις ἢ συναιρέσει αὐτὴν ἐκπληροῦσιν, ἀλλὰ τὴν αὐτὴν ἑαυτῇ ταὐτόν, ἄλλως μέντοι καὶ ἄλλως. Μονὰς γάρ ἐστι ἀσύγχυτος τῇ οὐσίᾳ καὶ τῷ κατ᾽ αὐτὴν ἀπλῷ λόγῳ ἡ ἁγία Τριὰς τῶν ὑποστάσεων, καὶ τριάς ἐστι ταῖς ὑποστάσεσι καὶ τῷ τρόπῳ τῆς ὑπάρξεως ἡ ἁγία Μονάς. Τὴν αὐτὴν ὅλην τοῦτο κἀκεῖνο διαφόρως, κατ᾽ ἄλλον καὶ ἄλλον, ὡς εἴρηται, λόγον νοουμένην·","english":"After these things, again, since it has already, as far as possible, by a simple and undivided knowledge through discipleship grasped both the principles of things perceptible and of things intelligible, it leads it on to the knowledge of manifest theology after the passage through all things, and grants it understanding equal to the angels so far as is attainable, and teaches it soberly just this: to know God as one, one essence, three hypostases; a monad of essence in three hypostases and a triad of consubstantial hypostases, a monad in a triad and a triad in a monad; not one and another, nor one beside another, nor one through another, nor one in another, nor one from another; but the same in itself, and by itself upon itself, the same to itself both monad and triad, having its union without confusion and its distinction undivided and unpartitioned; a monad according to the principle of essence, that is, of being, but not according to composition or combination or any confusion whatsoever; and a triad according to the principle of how it exists and subsists, but not according to division or alienation or any partition whatsoever. For the monad is not divided among the hypostases, nor is it present to them or contemplated in them relationally, nor are the hypostases compounded into a monad or fulfilling it by combination; but the same is the same to itself, yet in one way and in another way. For the holy Trinity of hypostases is a monad without confusion in essence and in the simple principle according to it, and the holy Monad is a triad in its hypostases and in the mode of existence. The same whole is both this and that, understood in different ways, according to one principle and another, as has been said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"μίαν καὶ μόνην, ἀδιαίρετόν τε καὶ ἀσύγχυτον, καὶ ἁπλῆν καὶ ἀμείωτον καὶ ἀπαράλλακτον θεότητα· μονάδα κατὰ τὴν οὐσίαν ὅλην ὑπάρχουσαν, καὶ ὅλην τριάδα τὴν αὐτὴν ταῖς ὑποστάσεσι, καὶ μίαν ἑνὸς τρισσοφαοῦς ἀκτῖνα φωτὸς μονοειδῶς ἐπιλάμπουσαν.\n\nἘφ᾽ ᾧ καὶ τὴν ψυχήν, ὁμοτίμως τοῖς ἁγίοις ἀγγέλοις τοὺς ἐκφανεῖς καὶ ἐφικτοὺς τῇ κτίσει περὶ θεότητος δεξαμένην λόγους καὶ συμφώνως αὐτοῖς ἀσιγήτως ἀνυμνεῖν μαθοῦσαν τριαδικῶς τὴν μίαν θεότητα, ἐπὶ τὴν κατὰ χάριν δι᾽ ὁμοιότητος\n\nἐμφεροῦς υἱοθεσίαν ἀχθῆναι, δι᾽ ἧς μετ᾽ εὐχὰς τὸν Θεὸν Πατέρα μυστικόν τε χάριτι καὶ μόνον ἔχουσα πρὸς τὸ ἓν τῆς αὐτοῦ κρυφιότητος κατ᾽ ἔκστασιν πάντων συναχθήσεται, καὶ τοσοῦτον πείσεται μᾶλλον ἢ γνώσεται τὰ θεῖα, ὅσον μὴ ἑαυτῆς εἶναι βούλεσθαι, μηδὲ ἐξ ἑαυτῆς ὑφ᾽ ἑαυτῆς ἢ ἄλλου τινὸς γνωσθῆναι δύνασθαι, ἢ μόνου τοῦ ὅλην ἀγαθοπρεπῶς αὐτὴν ἀνειληφότος ὅλου Θεοῦ, καὶ ὅλον αὐτῇ θεοπρεπῶς ὅλῃ, καὶ ἀπαθῶς ἑαυτὸν ἐνιέντος καὶ ὅλην θεοποιήσαντος· ὡς εἶναι, καθώς φησιν ὁ πανάγιος Ἀρεοπαγίτης Διονύσιος, εἰκόνα καὶ φανέρωσιν τοῦ ἀφανοῦς φωτός, ἔσοπτρον ἀκραιφνές, διειδέστατον, ἀλώβητον, ἄχραντον, ἀκηλίδωτον, εἰσδεχόμενον ὅλην, εἰ θέμις εἰπεῖν, τὴν ὡραιότητα τοῦ ἀγαθοτύπου, θεοειδῶς καὶ ἀμειώτως ἐπιλάμπον ἐν ἑαυτῷ, καθάπερ οἷόν τέ ἐστι, τὴν ἀγαθότητα τῆς ἐν ἀδύτοις σιγῆς.","english":"one and only, undivided and unconfused, simple and undiminished and unalterable Godhead; being a monad in its whole essence, and the same whole triad in its hypostases, and one ray of one threefold-shining light shining forth in a single form.\n\nWherefore also the soul, having received in equal honor with the holy angels the manifest and attainable by creation words concerning the Godhead, and having learned to hymn unceasingly in harmony with them the one Godhead in a threefold manner, is led on to the adoption as sons according to grace through manifest likeness,\n\nthrough which, after prayers, having the God the Father mystically and by grace and alone, it shall be gathered in ecstasy from all things to the one of his hiddenness, and shall suffer rather than know divine things to the extent that it does not wish to be its own, nor to be able to be known from itself by itself or by any other, but by the whole God alone who has taken it up wholly in a manner befitting goodness, and who imparts himself wholly to it wholly in a manner befitting God and without passion, and has made it wholly divine; so that it is, as the all-holy Dionysius the Areopagite says, an image and manifestation of the unseen light, a pure mirror, most translucent, undamaged, undefiled, unstained, receiving whole, if it is lawful to say so, the beauty of the good-formed one, shining in itself in a Godlike and undiminished manner, as far as is possible, the goodness of the silence in the innermost sanctuaries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"ΚΔ. ΤΙΝΩΝ ΕΣΤΙΝ ΕΝΕΡΓΗΤΙΚΗ ΤΕ ΚΑΙ ΑΠΟΤΕΛΙΣΤΙΚΗ ΜΥΣΤΗΡΙΩΝ, ΔΙΑ... ΚΔ. Τίνων ἐστὶν ἐνεργητική τε καὶ ἀποτελιστικὴ μυστηρίων, διὰ τῶν τελουμένων κατὰ τὴν ἁγίαν σύναξιν θεσμῶν ἐν τοῖς πιστοῖς καὶ πιστῶς συναγομένοις, ἡ παραμένουσα τοῦ ἁγίου Πνεύματος χάρις Τοιγαροῦν ᾤετο δεῖν ὁ μακάριος γέρων καὶ παρακαλεῖν οὐκ ἐπαύετο πάντα Χριστιανὸν τῇ ἁγίᾳ τοῦ Θεοῦ Ἐκκλησίᾳ σχολάζειν καὶ μὴ ἀπολιμπάνεσθαί ποτε τῆς ἐν αὐτῇ τελουμένης ἁγίας συνάξεως, διά τε τοὺς παραμένοντας αὐτῇ ἁγίους ἀγγέλους, καὶ ἀπογραφομένους ἑκάστοτε τοὺς εἰσιόντας καὶ ἐμφανίζοντας τῷ Θεῷ καὶ τὰς ὑπὲρ αὐτῶν δεήσεις ποιουμένους, καὶ διὰ τὴν ἀοράτως ἀεὶ μὲν παροῦσαν τοῦ ἁγίου Πνεύματος χάριν, ἰδιοτρόπως δὲ μάλιστα κατὰ τὸν καιρὸν τῆς ἁγίας συνάξεως, καὶ ἕκαστον τῶν εὑρισκομένων μεταποιοῦσάν τε καὶ μετασκευάζουσαν, καὶ ἀληθὲς μεταπλάττουσαν ἐπὶ τὸ θειότερον ἀναλόγως ἑαυτῷ, καὶ πρὸς τὸ δηλούμενον διὰ τῶν τελουμένων μυστηρίων ἄγουσαν· κἂν αὐτὸς μὴ αἰσθάνηται, εἴπερ τῶν ἔτι κατὰ Χριστὸν νηπίων ἐστὶ καὶ εἰς τὸ βάθος τῶν γινομένων ὁρᾷν ἀδυνατεῖ, καὶ τὴν δηλουμένην δι᾽ ἑκάστου τῶν τελουμένων θείων συμβόλων τῆς σωτηρίας ἐν αὐτῷ χάριν ἐνεργοῦσαν, καθ᾽ εἱρμὸν καὶ τάξιν ἀπὸ τῶν προσεχῶν μέχρι τοῦ πάντων τέλους ὁδεύουσαν.","english":"Of what things is the grace of the Holy Spirit that abides effective and perfective of the mysteries, through the rites performed in the holy synaxis among the faithful and those gathered faithfully? Accordingly, the blessed elder thought it necessary, and he did not cease to exhort every Christian to devote himself to the holy Church of God and never to forsake the holy synaxis performed in it, both because of the holy angels who abide in it, and because of those who enter and are enrolled each time and present themselves to God and make supplications on their behalf, and because of the grace of the Holy Spirit that is always invisibly present, but especially in a peculiar manner at the time of the holy synaxis, transforming and reshaping each of those found there, and truly remolding him to the more divine in proportion to himself, and leading him to what is signified through the mysteries performed—even if he himself does not perceive it, if indeed he is still one of the infants in Christ and is unable to see the depth of what takes place, and the grace of salvation signified through each of the divine symbols performed, working in him, journeying in order and sequence from things at hand to the end of all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Κατὰ μὲν πρώτην εἴσοδον ἀπιστίας ἀποβολήν, πίστεως αὔξησιν, κακίας μείωσιν, ἀρετῆς ἐπίδοσιν, ἀγνοίας ἀφανισμόν, γνώσεως προσθήκην. Διὰ δὲ τῆς ἀκροάσεως τῶν θείων λογίων τὰς τῶν εἰρημένων τούτων, πίστεώς φημι καὶ ἀρετῆς καὶ γνώσεως, παγίας καὶ ἀμεταθέτους ἕξεις τε καὶ διαθέσεις. Διὰ δὲ τῶν ἐπὶ τούτοις θείων ᾀσμάτων τὴν πρὸς τὰς ἀρετὰς τῆς ψυχῆς ἑκούσιον συγκατάθεσιν καὶ τὴν ἐπ᾽ αὐταῖς ἐγγινομένην αὐτῇ νοερὰν ἡδονὴν καὶ τερπνότητα. Διὰ δὲ τῆς ἱερᾶς ἀναγνώσεως τοῦ ἁγίου Εὐαγγελίου τὴν τοῦ χοϊκοῦ φρονήματος, ὥσπερ αἰσθητοῦ κόσμου, συντέλειαν. Διὰ δὲ τῆς μετὰ ταῦτα τῶν θυρῶν κλείσεως τὴν κατὰ διάθεσιν ἀπὸ τούτου τοῦ φθαρτοῦ κόσμου πρὸς τὸν νοητὸν κόσμον μετάβασιν τῆς ψυχῆς καὶ μετάθεσιν, δι᾽ ἧς τὰς αἰσθήσεις θυρῶν δίκην μύσασα, τῶν καθ᾽ ἁμαρτίαν εἰδώλων καθαρὰς ἀπεργάζεται. Διὰ δὲ τῆς εἰσόδου τῶν ἁγίων μυστηρίων τὴν τελειωτέραν καὶ μυστικωτέραν καὶ καινὴν περὶ τὴν εἰς ἡμᾶς οἰκονομίαν τοῦ Θεοῦ διδασκαλίαν καὶ γνῶσιν. Διὰ δὲ τοῦ θείου ἀσπασμοῦ τὴν πάντων πρὸς πάντας καὶ πρὸς ἑαυτὸν ἑκάστου πρότερον καὶ τὸν Θεὸν ὁμονοίας καὶ ὁμογνωμοσύνης καὶ ἀγάπης ταὐτότητα. Διὰ δὲ τῆς τοῦ Συμβόλου τῆς πίστεως ὁμολογίας τὴν ἐπὶ τοῖς παραδόξοις τρόποις τῆς σωτηρίας ἡμῶν πρόσφορον εὐχαριστίαν. Διὰ δὲ τοῦ Τρισαγίου τὴν πρὸς τοὺς ἁγίους ἀγγέλους ἕνωσίν τε καὶ ἰσοτιμίαν καὶ τὴν ἄπαυστον τῆς ἁγιαστικῆς δοξολογίας τοῦ Θεοῦ σύμφωνον εὐτονίαν. Διὰ δὲ τῆς προσευχῆς, δι᾽ ἧς Πατέρα","english":"At the first entrance: the casting off of unbelief, the increase of faith, the diminution of evil, the advancement of virtue, the obliteration of ignorance, the addition of knowledge. Through the hearing of the divine oracles: the firm and unchangeable states and dispositions of these things just mentioned—I mean faith, virtue, and knowledge. Through the divine chants that follow these: the soul's voluntary assent to the virtues and the noetic pleasure and delight that arises in it on account of them. Through the sacred reading of the Holy Gospel: the consummation of the earthly mindset, as of the perceptible world. Through the closing of the doors after this: the soul's transition and translation, in disposition, from this corruptible world to the intelligible world, by which, shutting its senses like doors, it renders itself pure from the idols of sin. Through the entrance of the holy mysteries: the more perfect and more mystical and new teaching and knowledge concerning God's economy toward us. Through the divine kiss: the identity of concord and like-mindedness and love of all toward all, and of each first toward himself and toward God. Through the confession of the Symbol of the Faith: the fitting thanksgiving for the paradoxical ways of our salvation. Through the Trisagion: the union and equal honor with the holy angels and the unceasing, harmonious intensity of the sanctifying glorification of God. Through the prayer, by which the Father","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"καλεῖν τὸν Θεὸν ἀξιούμεθα, τὴν ἐν χάριτι τοῦ ἁγίου Πνεύματος ἀληθεστάτην υἱοθεσίαν. Διὰ δὲ τοῦ \"Εἷς ἅγιος\" καὶ τῶν ἑξῆς τὴν πρὸς αὐτὸν τὸν Θεὸν ἑνοποιὸν χάριν καὶ οἰκειότητα. Διὰ δὲ τῆς ἁγίας μεταλήψεως τῶν ἀχράντων καὶ ζωοποιῶν μυστηρίων τὴν πρὸς αὐτὸν κατὰ μέθεξιν ἐνδεχομένην δι᾽ ὁμοιότητος κοινωνίαν τε καὶ ταὐτότητα, δι᾽ ἧς γενέσθαι θεὸς ἐξ ἀνθρώπου καταξιοῦται ὁ ἄνθρωπος.\n\nὯν γὰρ ἐνταῦθα κατὰ τὴν παροῦσαν ζωὴν διὰ τῆς ἐν πίστει χάριτος πιστεύομεν μετειληφέναι δωρεῶν τοῦ ἁγίου Πνεύματος, τούτων ἐν τῷ μέλλοντι αἰῶνι κατὰ ἀλήθειαν ἀνυποστάτως [ἐνυποστάτως] αὐτῷ τῷ πράγματι κατὰ τὴν ἄπτωτον ἐλπίδα τῆς πίστεως ἡμῶν καὶ τὴν τοῦ ἐπαγγειλομένου βεβαίαν καὶ ἀπαράβατον ὑπόσχεσιν, φυλάξαντες κατὰ δύναμιν τὰς ἐντολὰς πιστεύομεν καταλήψεσθαι, μεταβαίνοντες ἀπὸ τῆς ἐν πίστει χάριτος εἰς τὴν κατ᾽ εἶδος χάριν, μεταποιοῦντος ἡμᾶς πρὸς ἑαυτὸν δηλαδὴ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, τῇ περιαιρέσει τῶν ἐν ἡμῖν τῆς φθορᾶς γνωρισμάτων, καὶ τὰ παραδειχθέντα διὰ τῶν ἐνταῦθα αἰσθητῶν συμβόλων ἡμῖν ἀρχέτυπα χαριζομένου μυστήρια.","english":"we are deemed worthy to call upon God, the truest adoption as sons in the grace of the Holy Spirit. And through the \"One is holy\" and what follows, the unifying grace and intimacy with God himself. And through the holy partaking of the immaculate and life-giving mysteries, the communion and identity with him that is possible through participation by likeness, through which man is deemed worthy to become God from man.\n\nFor the gifts of the Holy Spirit which we believe we have here partaken of in the present life through the grace that is in faith, these in the age to come we believe we shall attain in truth, not merely in shadow but in the very reality itself, according to the unfailing hope of our faith and the firm and unbreakable promise of the one who promised, having kept the commandments to the best of our ability, passing over from the grace that is in faith to the grace that is according to sight, God our Savior Jesus Christ evidently transforming us toward himself by the removal of the marks of corruption within us, and granting us as archetypes the mysteries that were shown beforehand through the sensible symbols here.","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":48,"ref":"p48","source":"ΑΝΑΚΕΦΑΛΑΙΩΣΙΣ Διὰ δὲ τὸ εὐμνημόνευτον, εἰ δοκεῖ, τὴν τῶν εἰρημένων δύναμιν κατ᾽ ἐπιτομὴν ἐπιδραμόντες, οὕτω κεφαλαιώσωμεν. Ἔστι μὲν οὖν ἡ ἁγία Ἐκκλησία τύπος, ὡς εἴρηται, καὶ εἰκὼν τοῦ μὲν Θεοῦ, ὅτι δι᾽ αὐτῆς ἐργάζεται κατὰ τὴν ἄπειρον αὐτοῦ δύναμιν καὶ σοφίαν περὶ τὰς διαφόρους τῶν ὄντων οὐσίας ἀσύγχυτον ἕνωσιν, ὡς δημιουργὸς κατ᾽ ἄκρον ἑαυτῷ συνέχων καὶ κατὰ μίαν τῆς πίστεως καὶ χάριν καὶ κλῆσιν τοὺς πιστοὺς ἀλλήλοις ἑνοειδῶς συνάπτουσα, τοὺς δὲ πρακτικοὺς καὶ ἐναρέτους, κατὰ μίαν γνώμης ταὐτότητα, τοὺς δὲ θεωρητικοὺς καὶ γνωστικοὺς πρὸς τούτοις καὶ καθ᾽ ὁμόνοιαν ἀρραγῆ καὶ ἀδιαίρετον. Τοῦ δὲ κόσμου, τοῦ τε νοητοῦ καὶ τοῦ αἰσθητοῦ τύπος ἐστίν, ὡς τοῦ [μὲν] νοητοῦ κόσμου τὸ ἱερατεῖον σύμβολον ἔχουσα, τοῦ αἰσθητοῦ δέ, τὸν ναόν. Ἀνθρώπου δὲ πάλιν εἰκών ἐστιν, ὡς τὴν ψυχὴν διὰ τοῦ ἱερατείου μιμουμένη, τὸ δὲ σῶμα διὰ τοῦ ναοῦ προβαλλομένη. Αὐτῆς δὲ τῆς ψυχῆς καθ᾽ ἑαυτὴν νοουμένης τύπος ἐστὶ καὶ εἰκών, ὡς τοῦ [μὲν] θεωρητικοῦ διὰ τοῦ ἱερατείου φέρουσα τὸ ἐπίδοξον, τοῦ δὲ πρακτικοῦ διὰ τοῦ ναοῦ κόσμιον ἔχουσα. Τῆς δὲ τελουμένης ἐν αὐτῇ ἁγίας συνάξεως ἡ μὲν πρώτη εἴσοδος γενικῶς μὲν δηλοῖ τὴν πρώτην τοῦ Θεοῦ ἡμῶν παρουσίαν, ἰδικῶς δὲ τὴν δι᾽ αὐτοῦ καὶ σὺν αὐτῷ τῶν ἐξ ἀπιστίας εἰς πίστιν καὶ ἀπὸ κακίας εἰς ἀρετὴν καὶ ἀπὸ ἀγνωσίας εἰς γνῶσιν εἰσαγομένων ἐπιστροφήν.","english":"RECAPITULATION. But for the sake of easy remembrance, if it seems good, let us run briefly through the power of what has been said, and so sum it up. The holy Church, then, is a type, as has been said, and an image of God, because through it he works, according to his infinite power and wisdom, an unconfused union among the various essences of beings, as Creator holding them together supremely to himself, and uniting the faithful to one another in a unity of form according to one faith and grace and calling; and those who are practical and virtuous according to one identity of purpose; and those who are contemplative and gnostic, in addition, according to unbroken and undivided concord. And it is a type of the world, both the intelligible and the sensible, having the sanctuary as a symbol of the intelligible world, and the nave of the sensible. And again it is an image of man, imitating the soul through the sanctuary, and setting forth the body through the nave. And of the soul itself, considered by itself, it is a type and image, bearing the glory of the contemplative through the sanctuary, and possessing the order of the practical through the nave. And of the holy assembly that is celebrated in it, the first entrance declares in a general way the first coming of our God, and in a particular way the turning of those who are brought from unbelief to faith, and from vice to virtue, and from ignorance to knowledge, through him and with him.","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":49,"ref":"p49","source":"Τὰ δὲ γινόμενα μετ᾽ αὐτὴν ἀναγνώσματα γενικῶς μὲν τὰ θεῖα θελήματά τε καὶ βουλήματα, καθ᾽ ἃ χρὴ τοὺς πάντας παιδεύεσθαί τε καὶ πολιτεύεσθαι, μηνύει· ἰδικῶς δὲ τὴν κατὰ τὴν πίστιν διδασκαλίαν καὶ προκοπὴν τῶν πιστευσάντων, καὶ τῶν πρακτικῶν τὴν κατ᾽ ἀρετὴν παγίαν διάθεσιν, καθ᾽ ἣν τῷ θείῳ νόμῳ στοιχοῦντες τῶν ἐντολῶν ἀνδρικῶς τε καὶ ἀκλονήτως ἵστανται πρὸς τὰς μεθοδείας τοῦ διαβόλου, καὶ τὰς ἀντικειμένας ἐνεργείας διαδιδράσκουσι, καὶ τῶν γνωστικῶν τὴν κατὰ θεωρίαν ἕξιν, καθ᾽ ἣν τοὺς τῶν αἰσθητῶν καὶ τῆς ἐπ᾽ αὐτοῖς προνοίας πνευματικοὺς κατὰ δύναμιν συλλεγόμενοι λόγους, ἀπλανῶς πρὸς τὴν ἀλήθειαν φέρονται.\n\nΤὰ δὲ θεῖα τῶν ᾀσμάτων μελίσματα τὴν ἐγγινομένην ταῖς ἁπάντων ψυχαῖς θείαν ἡδονὴν καὶ τερπνότητα, καθ᾽ ἣν μυστικῶς ῥωννύμεναι τῶν μὲν παρελθόντων τῆς\n\nἀρετῆς ἐπιλανθάνονται πόνων, πρὸς δὲ τὴν τῶν λειπομένων θείων καὶ ἀκηράτων ἀγαθῶν νεάζουσι εὔτονον ἔφεσιν.\n\nΤὸ δὲ ἅγιον Εὐαγγέλιον γενικῶς μὲν σύμβολόν ἐστι τῆς συντελείας τοῦ αἰῶνος τούτου, ἰδικῶς δὲ τῶν μὲν πιστευσάντων δηλοῖ τὸν παντελῆ τῆς ἀρχαίας πλάνης ἀφανισμόν, τῶν δὲ πρακτικῶν τὴν νέκρωσιν καὶ συντέλειαν τοῦ κατὰ σάρκα νόμου τε καὶ φρονήματος, τῶν δὲ γνωστικῶν τὴν πρὸς τὸν συνεκτικώτατον λόγον τῶν πολλῶν καὶ διαφόρων λόγων συναγωγήν τε καὶ ἀναφοράν, συντελεσθείσης αὐτοῖς καὶ περατωθείσης τῆς διεξοδικωτέρας καὶ ποικιλοτέρας φυσικῆς θεωρίας.","english":"The readings that follow after it signify, in a general sense, the divine wills and counsels, according to which all must be instructed and conduct their lives; but in a specific sense, they signify the teaching in the faith and the progress of those who have believed, and, for those engaged in the practical life, the firm disposition in virtue, according to which, following the divine law, they stand manfully and unshakably against the wiles of the devil and escape his opposing energies; and, for those engaged in the contemplative life, the habitual state of contemplation, according to which, gathering up as far as they are able the spiritual reasons of sensible things and of the providence over them, they are borne without error toward the truth.\n\nThe divine melodies of the songs signify the divine pleasure and delight that arises in the souls of all, by which they are mystically strengthened, so that they forget the labors of past virtue and renew a vigorous desire for the remaining divine and undefiled good things.\n\nThe holy Gospel is, in a general sense, a symbol of the consummation of this age; but in a specific sense it makes clear, for those who have believed, the complete destruction of the ancient error; for those engaged in the practical life, the mortification and consummation of the law and mind according to the flesh; and for those engaged in the contemplative life, the gathering up and reference of the many and various reasons to the most comprehensive reason, when the more discursive and varied natural contemplation has been consummated and brought to its end for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Ἡ δὲ τοῦ ἀρχιερέως ἀπὸ τοῦ θρόνου κατάβασις καὶ ἡ τῶν κατηχουμένων ἐκβολὴ γενικῶς μὲν σημαίνει τὴν ἀπ᾽ οὐρανοῦ δευτέραν τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ παρουσίαν καὶ τὸν ἀπὸ τῶν ἁγίων ἀφορισμὸν τῶν ἁμαρτωλῶν καὶ τὴν δικαίαν πρὸς τὴν ἑκάστου ἀξίαν ἀμοιβήν, ἰδικῶς δέ, τὴν τελείαν ἐν πίστει τῶν πιστευσάντων πληροφορίαν, ἣν ποιεῖ παραγινόμενος ἀοράτως ὁ Θεὸς καὶ Λόγος, δι᾽ ἧς πᾶς ἔτι καθ᾽ ὁτιοῦν σκάζων κατὰ τὴν πίστιν λογισμός, κατηχουμένου τρόπον, αὐτῶν ἀπελαύνεται· τῶν δὲ πρακτικῶν τὴν τελείαν ἀπάθειαν, δι᾽ ἧς πᾶς ἐμπαθὴς καὶ ἀφώτιστος λογισμὸς τῆς ψυχῆς ἀπογίνεται· τῶν δὲ γνωστικῶν τὴν συνεκτικὴν ἐπιστήμην τῶν ἐπεγνωσμένων, δι᾽ ἧς πᾶσαι τῶν ὑλικῶν αἱ εἰκόνες τῆς ψυχῆς ἐκδιώκονται.\n\nἩ δὲ κλεῖσις τῶν θυρῶν, καὶ ἡ τῶν ἁγίων Μυστηρίων εἴσοδος καὶ ὁ θεῖος ἀσπασμὸς καὶ ἡ τοῦ Συμβόλου τῆς πίστεως ἐκφώνησις, γενικῶς μὲν δηλοῖ τὴν τῶν αἰσθητῶν πάροδον καὶ τὴν τῶν νοητῶν φανέρωσιν, καὶ τὴν καινὴν τοῦ περὶ ἡμᾶς θείου μυστηρίου διδαχήν, καὶ τὴν πρὸς πάντας πάντων ἑαυτούς τε καὶ τὸν Θεὸν γενησομένην ὁμονοίας καὶ ὁμογνωμοσύνης καὶ ἀνάγκης ταὐτότητα, καὶ τὴν ἐφ᾽ οἷς ἐσώθημεν τρόποις εὐχαριστίαν· ἰδικῶς δὲ τῶν μὲν πιστῶν τὴν ἀπὸ τῆς πλάνης πίστεως εἰς τὴν ἐν δόγμασι διδαχὴν καὶ μύησιν καὶ ὁμοφωνίαν καὶ εὐσέβειαν προκοπήν. Τὸ γὰρ πρῶτον ἡ τῶν θυρῶν δηλοῖ κλεῖσις, τὸ δεύτερον δὲ ἡ τῶν ἁγίων εἴσοδος, τὸ δὲ τρίτον ὁ ἀσπασμός, καὶ τὸ τετάρτον ἡ ἐκφώνησις τοῦ Συμβόλου·","english":"The high priest's descent from the throne and the expulsion of the catechumens signify, in a general sense, the second coming of our great God and Savior Jesus Christ from heaven, and the separation of sinners from the saints, and the just recompense according to each one's worth; but in a specific sense, they signify the perfect assurance in faith of those who have believed, which God the Word brings about by coming invisibly, through which every thought that still limps in any way regarding the faith, in the manner of a catechumen, is driven out from them; and for those engaged in the practical life, the perfect dispassion, through which every passionate and unenlightened thought departs from the soul; and for those engaged in the contemplative life, the comprehensive knowledge of things known, through which all the images of material things are driven out of the soul.\n\nThe closing of the doors, and the entrance of the holy Mysteries, and the divine kiss, and the recitation of the Symbol of Faith, declare in a general sense the passing away of sensible things and the manifestation of intelligible things, and the new teaching of the divine mystery concerning us, and the identity of concord and like-mindedness and necessity that will come about for all, both toward one another and toward God, and the thanksgiving for the ways in which we were saved; but in a specific sense, the progress of the faithful from the faith of error to the teaching and initiation in doctrines and unanimity and piety. For first the closing of the doors signifies this, second the entrance of the holy things, third the kiss, and fourth the recitation of the Symbol.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"τῶν δὲ πρακτικῶν, τὴν ἀπὸ πράξεως εἰς θεωρίαν μυσάντων τὰς αἰσθήσεις καὶ ἔξω σαρκὸς καὶ κόσμου γενομένων διὰ τῆς ἀποβολῆς τῶν κατ᾽ αὐτὰς ἐνεργειῶν μετάθεσιν, καὶ τὴν ἀπὸ τοῦ τρόπου τῶν ἐντολῶν εἰς τὸν λόγον αὐτῶν ἀνάβασιν, καὶ τὴν αὐτῶν τῶν ἐντολῶν κατὰ τοὺς οἰκείους λόγους συγγενῆ πρὸς τὰς δυνάμεις τῆς ψυχῆς οἰκειότητά τε καὶ ἕνωσιν, καὶ τὴν πρὸς θεολογικὴν εὐχαριστίαν ἐπιτήδειον ἕξιν· τῶν δὲ γνωστικῶν τὴν ἀπὸ τῆς φυσικῆς θεωρίας εἰς τὴν τῶν νοητῶν ἁπλῆν κατανόησιν, καθ᾽ ἣν οὐδαμῶς δι᾽ αἰσθήσεως ἤ τινος τῶν φαινομένων ἔτι τὸν θεῖον καὶ ἄρρητον μεταδιώκουσι λόγον, καὶ τὴν πρὸς τὴν ψυχὴν τῶν αὐτῆς δυνάμεων ἕνωσιν, καὶ τὴν κατὰ νοῦν ἑνοειδῶς συλλαμβάνουσαν τὸν τῆς προνοίας λόγον ἁπλότητα.\n\nἩ δὲ τοῦ Τρισαγίου ἄπαυστος τῶν ἁγίων ἀγγέλων ἁγιαστικὴ δοξολογία γενικῶς μὲν σημαίνει τὴν ἅμα τε καὶ ἐν ταὐτῷ γενησομένην κατὰ τὸν αἰῶνα τὸν μέλλοντα τῶν οὐρανίων καὶ ἐπιγείων δυνάμεων ἴσην καὶ πολιτείαν καὶ ἀγωγὴν καὶ συμφωνίαν τῆς θείας δοξολογίας, ἀθανατισθέντος τοῖς ἀνθρώποις τοῦ σώματος διὰ τῆς ἀναστάσεως καὶ μηκέτι βαροῦντος τὴν ψυχὴν τῇ φθορᾷ καὶ βαρουμένου, ἀλλὰ διὰ τῆς εἰς ἀφθαρσίαν ἀλλαγῆς πρὸς ὑποδοχὴν παρουσίας Θεοῦ λαβόντος καὶ δύναμιν καὶ ἐπιτηδειότητα· ἰδικῶς δὲ τῶν μὲν πιστῶν τὴν πρὸς ἀγγέλους κατὰ τὴν πίστιν θεολογικὴν ἅμιλλαν, τῶν δὲ πρακτικῶν τὴν ἰσάγγελον, ὡς ἐφικτὸν ἀνθρώποις, κατὰ τὸν βίον λαμπρότητα καὶ τὴν εὐτονίαν τῆς θεολογικῆς","english":"Of the practical, it signifies the change from practice to contemplation—those who have initiated their senses and have come to be outside the flesh and the world through the removal of the activities that pertain to them—and the ascent from the manner of the commandments to their inner principle, and the kinship and union of the commandments themselves, according to their proper principles, with the powers of the soul, and the disposition suited to theological thanksgiving. Of the contemplative, it signifies the transition from natural contemplation to the simple comprehension of intelligible things, according to which they no longer pursue the divine and ineffable principle through sense perception or any of the things that appear, and the union of the soul with its own powers, and the simplicity that, in a unified manner according to the intellect, grasps the principle of providence.\n\nThe unceasing, sanctifying doxology of the holy angels of the Trisagion signifies, in a general sense, the equal and shared manner of life and conduct and the concord of divine doxology of the heavenly and earthly powers that will come to be at one and the same time in the age to come, when the body of humans has been made immortal through the resurrection and no longer weighs down the soul by corruption nor is weighed down, but through its change into incorruption has received both power and fitness for the reception of God's presence. In a specific sense, it signifies the theological striving of the faithful, in accordance with faith, toward the angels; and of the practical, the angel-like—as far as is attainable by humans—brightness of life and the vigor of theological","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"ὑμνολογίας, τῶν δὲ γνωστικῶν τὰς ἰσαγγέλους κατὰ τὸ δυνατὸν ἀνθρώποις περὶ θεότητος νοήσεις τε καὶ ὑμνήσεις καὶ ἀεικινησίας. Ἡ δὲ μακαρία τοῦ μεγάλου Θεοῦ καὶ Πατρὸς ἐπίκλησις καὶ ἡ τοῦ \"Εἷς ἅγιος\" καὶ τῶν ἑξῆς ἐκφώνησις καὶ ἡ τῶν ἁγίων καὶ ζωοποιῶν μυστηρίων μετάληψις, τὴν ἐπὶ πᾶσι καὶ ἐπὶ πάντων τῶν ἀξίων ἐσομένην διὰ τὴν ἀγαθότητα τοῦ Θεοῦ ὑμῶν υἱοθεσίαν, ἕνωσίν τε καὶ οἰκειότητα καὶ ὁμοιότητα θείαν καὶ θέωσιν δηλοῖ· δι᾽ ἧς πάντα ἐν πᾶσιν ἔσται τοῖς σωζομένοις αὐτὸς ὁ Θεὸς ὁμοίως, ὡς κάλλος ἀρχέτυπον κατ᾽ αἰτίαν ἐμπρέπων τοῖς αὐτῷ δι᾽ ἀρετῆς καὶ γνώσεως κατὰ χάριν ὁμοίως συμπρέπουσι.\n\nΠιστοὺς δὲ καὶ ἐναρέτους καὶ γνωστικοὺς ἐκάλει τοὺς εἰσαγομένους καὶ τοὺς προκόπτοντας καὶ τοὺς τελείους, ἤγουν δούλους καὶ μισθίους καὶ υἱούς, τὰς τρεῖς τάξεις τῶν σωζομένων. Δοῦλοι γάρ εἰσι πιστοί, οἱ φόβῳ τῶν ἠπειλημένων ἐκπληροῦντες τοῦ δεσπότου τὰς ἐντολὰς καὶ τοῖς πιστευθεῖσιν εὐνοϊκῶς ἐπεργαζόμενοι· μίσθιοι δὲ οἱ πόθῳ τῶν ἐπηγγελμένων ἀγαθῶν βαστάζοντες μεθ᾽ ὑπομονῆς τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα, τουτέστι τὴν ἔμφυτον καὶ συνεζευγμένην τῇ παρούσῃ ζωῇ ἐκ τῆς προπατορικῆς καταδίκης θλίψιν καὶ τοὺς ἐπ᾽ αὐτῇ ὑπὲρ τῆς ἀρετῆς πειρασμούς, καὶ ζωῆς ζωὴν σοφῶς κατ᾽ αὐθαίρετον γνώμην ἀνταλλάσσοντες, τῆς παρούσης τὴν μέλλουσαν·","english":"...of hymnody, and for those who are gnostic, the understandings and hymns and ceaseless motions concerning the Godhead, equal to the angels as far as is possible for humans. And the blessed invocation of the great God and Father, and the proclamation of \"One is holy\" and what follows, and the partaking of the holy and life-giving mysteries, signifies the adoption as sons—yours—which will come to pass over all and upon all who are worthy, through the goodness of God, and union and intimacy and divine likeness and deification; through which God himself will be all in all to those who are saved, similarly, as the archetypal beauty, being displayed by cause in those who are displayed together with him similarly through virtue and knowledge according to grace.\n\nHe called faithful and virtuous and gnostic those who are being introduced and those who are advancing and those who are perfect, that is, slaves and hired servants and sons, the three orders of those who are saved. For slaves are the faithful, who out of fear of the threats fulfill the master's commandments and work favorably at what has been entrusted to them; and hired servants are those who, out of longing for the promised good things, bear with endurance the burden of the day and the scorching heat, that is, the affliction innate and yoked to the present life from the ancestral condemnation, and the temptations that come upon it for the sake of virtue, and who wisely exchange life for life by their own free choice—the present life for the life to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"υἱοὶ δὲ οἱ μήτε φόβῳ τῶν ἠπειλημένων, μήτε πόθῳ τῶν ἐπηγγελμένων, ἀλλὰ τρόπῳ καὶ ἕξει τῆς πρὸς τὸ καλὸν κατὰ γνώμην τῆς ψυχῆς ῥοπῆς τε καὶ διαθέσεως μηδέποτε τοῦ Θεοῦ χωριζόμενοι κατ᾽ ἐκεῖνον τὸν υἱόν, πρὸς ὃν εἴρηται \"τέκνον, σὺ πάντοτε μετ᾽ ἐμοῦ εἶ, καὶ τὰ ἐμὰ πάντα σά ἐστι», τοῦτο κατὰ τὴν ἐν χάριτι θέσιν ἐνδεχομένως ὑπάρχοντες, ὅπερ ὁ Θεὸς κατὰ τὴν φύσιν καὶ αἰτίαν καὶ ἔστι καὶ πιστεύεται. Μὴ τοίνυν ἀπολειφθῶμεν τῆς ἁγίας τοῦ Θεοῦ Ἐκκλησίας, τοσαῦτα κατὰ τὴν τῶν τελουμένων θείων συμβόλων ἁγίαν διάταξιν τῆς σωτηρίας ἡμῶν περιεχούσης μυστήρια, δι᾽ ὧν ἕκαστον ἡμῶν καλῶς μάλιστα πολιτευόμενον ἀναλόγως ἑαυτῷ κατὰ Χριστὸν δημιουργοῦσα τὸ δοθὲν διὰ τοῦ ἁγίου βαπτίσματος ἐν Πνεύματι ἁγίῳ χάρισμα τῆς υἱοθεσίας εἰς φανέρωσιν ἄγει κατὰ Χριστὸν πολιτευόμενον ἀλλὰ πάσῃ δυνάμει τε καὶ σπουδῇ παραστήσωμεν ἑαυτοὺς ἀξίους τῶν θείων χαρισμάτων δι᾽ ἔργων ἀγαθῶν εὐαρεστοῦντας τῷ Θεῷ μὴ ἀναστρεφόμενοι \"κατὰ τὰ ἔθνη τὰ μὴ εἰδότα Θεὸν ἐν πάθει ἐπιθυμίας», ἀλλά, καθώς φησιν ὁ ἅγιος Ἀπόστολος, \"νεκρώσαντες τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρεία, δι᾽ ἃ ἔρχεται ἡ ὀργὴ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας, ὀργήν τε πᾶσαν καὶ θυμὸν καὶ αἰσχρολογίαν καὶ ψεῦδος», καί, [ὡς] συντόμως εἰπεῖν, \"πάντα τὸν παλαιὸν ἄνθρωπον, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, ἀποθέμενοι σὺν ταῖς πράξεσιν αὐτοῦ καὶ ταῖς ἐπιθυμίαις, ἀξίως τοῦ Θεοῦ περιπατήσωμεν, τοῦ καλέσαντος ἡμᾶς εἰς τὴν αὐτοῦ βασιλείαν καὶ δόξαν·","english":"But sons are those who are separated from God never by fear of threats, nor by longing for promises, but by the manner and state of the soul's inclination and disposition toward the good according to its own judgment, after the pattern of that son to whom it was said, \"Child, you are always with me, and all that is mine is yours,\" being this by position in grace, insofar as it is possible, which God is and is believed to be by nature and cause. Let us not, then, be left behind by the holy Church of God, since it contains so many mysteries of our salvation according to the holy order of the divine symbols that are accomplished, through which, as each of us lives rightly and in a manner most fitting, she, fashioning him in Christ in proportion to himself, brings to manifestation the gift of adoption given through holy baptism in the Holy Spirit, as he lives in Christ. But with all power and zeal let us present ourselves worthy of the divine gifts, pleasing God through good works, not conducting ourselves \"according to the Gentiles who do not know God in the passion of desire,\" but, as the holy Apostle says, \"having put to death the members that are upon the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry, because of which the wrath comes upon the sons of disobedience, and all wrath and anger and foul language and lying,\" and, to speak briefly, \"having put off the whole old man, who is corrupted by the desires of deceit, together with his deeds and desires, let us walk worthily of God, who called us into his own kingdom and glory.","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":54,"ref":"p54","source":"ἐνδυσάμενοι σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν· ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, καὶ χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν, καθὼς καὶ ὁ Κύριος ἐχαρίσατο ἡμῖν, ἐπὶ πᾶσί τε τὸν σύνδεσμον τελειότητος, τὴν ἀγάπην καὶ τὴν εἰρήνην, εἰς ἣν καὶ ἐκλήθημεν ἐν ἑνὶ σώματι», καί, ἵνα συνελὼν εἴπω, \"τὸν νέον ἄνθρωπον, τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ᾽ εἰκόνα τοῦ κτίσαντος αὐτόν». Οὕτω γὰρ ἂν βιοῦντες δυνηθείημεν πρὸς τὸ τέλος ἐλθεῖν τῶν θείων ἐπαγγελιῶν μετ᾽ ἐλπίδος ἀγαθῆς, \"πληρωθῆναί τε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ καὶ πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει Κυρίου, ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ,\n\nεἰς πᾶσαν οἰκοδομὴν καὶ μακροθυμίαν μετὰ χαρᾶς, εὐχαριστοῦντες τῷ Πατρί, τῷ ἱκανώσαντι ἡμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί». Σαφὴς δὲ τῆς χάριτος ταύτης ἐστὶν ἀπόδειξις ἡ πρὸς τὸ συγγενὲς δι᾽ εὐνοίας ἑκούσιος συνδιάθεσις, ἧς ἔργον ἐστίν, ὡς Θεόν, οἰκειοῦσθαι κατὰ δύναμιν τὸν καθ᾽ ὁτιοῦν τῆς ἡμῶν ἐπικουρίας δεόμενον ἄνθρωπον, καὶ μὴ ἐᾷν ἀτημέλητον καὶ ἀπρονόητον, ἀλλὰ σπουδῇ τῇ πρεπούσῃ κατ᾽ ἐνέργειαν ἐνδείκνυσθαι ζῶσαν τὴν ἐν ἡμῖν πρός τε τὸν Θεὸν καὶ τὸν πλησίον διάθεσιν. Ἔργον γὰρ ἀπόδειξις διαθέσεως. Οὐδὲν γὰρ οὔτε πρὸς δικαιοσύνην οὕτω ῥᾴδιόν ἐστιν, οὔτε πρὸς θέωσινἵν᾽ οὕτως εἴπωτὴν πρὸς Θεὸν ἐγγύτητα καθέστηκεν ἐπιτήδειον, ὡς ἔλεος ἐκ ψυχῆς εἰς τοὺς δεομένους μεθ᾽ ἡδονῆς καὶ χαρᾶς προσφερόμενος. Εἰ γὰρ Θεὸν ὁ Λόγος τὸν εὗ παθεῖν δεόμενον ἔδειξεν·","english":"having put on a heart of compassion, kindness, humility, gentleness, and patience, bearing with one another in love, and forgiving each other if anyone has a complaint against anyone, just as the Lord also forgave us, and above all the bond of perfection, love and peace, into which we were also called in one body, and, to sum it up in a word, the new man, which is being renewed in knowledge according to the image of the one who created him. For by living in this way we would be able to come to the fulfillment of the divine promises with good hope, and to be filled with the knowledge of his will in all wisdom and spiritual understanding, bearing fruit and growing in the knowledge of the Lord, being strengthened with all power according to the might of his glory, for all endurance and patience with joy, giving thanks to the Father, who has made us fit for a share of the inheritance of the saints in the light. And a clear proof of this grace is the voluntary disposition toward one's kindred through goodwill, whose work is, as God does, to make one's own, according to one's power, every human being who needs our help in any respect, and not to leave him uncared for and unprovided for, but by the diligence that is fitting to demonstrate in action the living disposition within us toward both God and neighbor. For action is the proof of disposition. For nothing is so easy with regard to righteousness, nor so suited to deification, if I may so put it, to nearness to God, as mercy offered from the soul to those in need with pleasure and joy. For if the Word showed God to be the one who needs to be well treated—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"\"Ἐφ᾽ ὅσον γὰρ ἐποιήσατε, φησίν, ἑνὶ τούτων τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε». Θεὸς δὲ ὁ εἰπών, πολλῷ μᾶλλον τὸν εὖ ποιεῖν δυνάμενον καὶ ποιοῦντα, δείξει ἀληθῶς κατὰ χάριν καὶ μέθεξιν ὄντα Θεόν, ὡς τὴν αὐτοῦ τῆς εὐεργεσίας εὐμιμήτως ἀνειλημμένον ἐνέργειάν τε καὶ ἰδιότητα. Καὶ εἰ Θεὸς ὁ πτωχός, διὰ τὴν τοῦ δι᾽ ἡμᾶς πτωχεύσαντος Θεοῦ συγκατάβασιν, καὶ εἰς ἑαυτὸν ἑκάστου συμπαθῶς ἀναδεχομένου πάθη καὶ μέχρι τῆς συντελείας τοῦ αἰῶνος κατὰ τὴν ἀναλογίαν τοῦ ἐν ἑκάστῳ πάθους ἀεὶ δι᾽ ἀγαθότητα πάσχοντος μυστικῶς, πλέον δηλονότι κατὰ τὸν εἰκότα λόγον ἔσται Θεός, ὁ κατὰ μίμησιν τοῦ Θεοῦ διὰ φιλανθρωπίαν τὰ τῶν παθόντων πάθη δι᾽ ἑαυτοῦ θεοπρεπῶς ἐξιώμενος, καὶ τὴν αὐτὴν τῷ Θεῷ κατὰ ἀναλογίαν τῆς σωστικῆς προνοίας κατὰ διάθεσιν ἔχων δεικνύμενος δύναμιν.\n\nΤίς οὖν ἄρα πρὸς ἀρετὴν οὕτω βραδύς ἐστι καὶ δυσκίνητος, ὥστε μὴ ἐφίεσθαι θεότητος, οὕτως εὐώνου τε καὶ εὐπορίστου καὶ ῥᾳδίας οὔσης τῆς κτήσεως; Ἀσφαλὴς δὲ τούτων ἐστὶ καὶ ἄσυλος φυλακή, καὶ εὐμαρὴς πρὸς σωτηρίαν ὁδός· ἧς, οἶμαι, χωρὶς κατ᾽ ἀλήθειαν οὐδὲν ἔσται τῶν ἀγαθῶν ἀβλαβῶς τῷ ἔχοντι συντηρούμενον· ἡ αὐτοπραγία, εἴτουν ἰδιοπραγία, δι᾽ ἧς τὰ καθ᾽ ἑαυτοὺς σκοπεῖν τε καὶ διασκέπτεσθαι μόνους μανθάνοντες τοῦ παρ᾽ ἄλλων διακενῆς βλάβην ἔχειν ἐλευθερούμεθα. Εἰ γὰρ ἑαυτοὺς μόνους ὁρᾷν τε καὶ ἐτάζειν μάθοιμεν, οὐδέποτε τοῖς τῶν ἄλλων, ὡς δ᾽ ἂν ἔχοντα τύχωσιν, ἐπιθησόμεθα·","english":"For insofar as you did it to one of these least, he says, you did it to me.\" And God, who spoke this, will much more show that the one who is able to do good and does it is truly God by grace and participation, since he has taken up in a manner that imitates well His own beneficence, both His activity and His property. And if the poor man is God, because of the condescension of the God who became poor for our sake, and if He compassionately receives into Himself the sufferings of each one and, until the consummation of the age, in proportion to the suffering in each one, always suffers mystically through His goodness, then clearly, by the fitting account, he will be God in greater measure—the one who, in imitation of God, through love for humanity, piously heals the sufferings of the suffering through himself, and is shown to have the same power as God, in proportion to His saving providence, by disposition.\n\nWho, then, is so slow and hard to move toward virtue as not to desire divinity, when the acquisition is so cheap and easy and readily available? And the guard of these things is secure and inviolable, and the road to salvation is easy—without which, I think, in truth none of the good things will be preserved unharmed for the one who has them: namely, self-activity, or rather, doing one's own things, through which, learning to look at and examine only our own affairs, we are freed from having harm from others to no purpose. For if we should learn to see and examine only ourselves, we will never set ourselves upon the affairs of others, whatever condition they happen to be in.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"γινώσκοντες ἕνα μόνον κριτὴν σοφόν τε καὶ δίκαιον τὸν Θεόν, τὸν σοφῶς τε καὶ δικαίως πάντα τὰ γινόμενα κρίνοντα, καθ᾽ ὃν γεγένηται λόγον, ἀλλ᾽ οὐ καθ᾽ ὃν πεφανέρωται τρόπον· ὃν ἴσως ἂν δύναιντο καὶ ἄνθρωποι κρίνειν, ἀμυδρῶς εἰς τὸ φαινόμενον βλέποντες, περὶ ὃ οὐ πάντως ἐστὶν ἡ ἀλήθεια, οὐδὲ τῶν γινομένων λόγος. Ὁ δὲ Θεὸς τὸ ἀφανές τε κίνημα τῆς ψυχῆς, καὶ τὴν ἀόρατον ὁρμήν, καὶ τὸν λόγον αὐτόν, καθ᾽ ὃν ὥρμηται ἡ ψυχή, καὶ τὸν τοῦ λόγου σκοπόν, τουτέστι τὸ παντὸς πράγματος προεπινοούμενον τέλος βλέπων, κρίνει δικαίως, ὡς ἔφην, πάντα τὰ παρὰ τῶν ἀνθρώπων πραττόμενα ὅπερ εἰ κατορθῶσαι σπουδάσομεν, καὶ ἑαυτοῖς ἑαυτοὺς περιορίσομεν τοῖς ἐκτὸς οὐκ ἐπιφυόμενοι, οὔτε ὁρᾷν, οὔτε ἀκούειν, οὔτε λαλεῖν, τὸν ὀφθαλμόν, ἢ τὸ οὖς, ἢ τὴν γλῶσσαν τὰ τῶν ἄλλων ἀφήσομεν, εἰ μὲν οἷόν τέ ἐστι, παντελῶς, εἰ δὲ μήγε, συμπαθῶς μᾶλλον, ἀλλ᾽ οὐ μὴ ἐμπαθῶς τούτοις ἐνεργεῖν, καὶ εἰς κέρδος ἡμέτερον ὁρᾷν τε καὶ ἀκούειν, καὶ λαλεῖν ἐπιτρέποντες καὶ τοσοῦτον μόνον, ὅσον τῷ ἡνιοχοῦντι ταῦτα θείῳ λόγῳ δοκεῖ. Οὐδὲν γὰρ τούτων τῶν ὀργάνων πρὸς ἁμαρτίαν ἐστὶν εὐολισθότερον, μὴ λόγῳ παιδαγωγουμένων· καὶ οὐδὲν πάλιν πρὸς σωτηρίαν αὐτῶν ἑτοιμότερον, τάσσοντος αὐτὰ τοῦ λόγου καὶ ῥυθμίζοντος καὶ ἐφ᾽ ἃ δεῖ καὶ βούλεται ἄγοντος.","english":"Knowing that God alone is the wise and just judge, who judges all things that come to be wisely and justly according to the principle by which they came to be, and not according to the manner in which they have been manifested—which perhaps even humans could judge, looking dimly at what appears, in which the truth is not altogether present, nor the principle of things that come to be. But God, seeing the hidden movement of the soul, and the invisible impulse, and the principle itself according to which the soul has moved, and the aim of the principle, that is, the end preconceived in every matter, judges justly, as I said, all things done by humans. If we strive to set this right, and confine ourselves to ourselves, not encroaching on external things, we shall not let the eye, or the ear, or the tongue observe, or hear, or speak the things of others—if possible, entirely; but if not, at least with sympathy rather than with passion, permitting ourselves to see and hear and speak for our own profit, and only to the extent that the divine principle, which governs these things, approves. For none of these instruments is more slippery toward sin when not guided by the principle; and again, none is more ready for salvation when the principle arranges them and regulates them and leads them to what it ought and wills.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Μὴ τοίνυν ἀμελήσωμεν κατὰ δύναμιν τοῦ πείθεσθαι τῷ Θεῷ, καλοῦντι ἡμᾶς εἰς ζωὴν αἰώνιον καὶ μακάριον τέλος διὰ τῆς ἐργασίας τῶν αὐτοῦ θείων τε καὶ σωτηρίων ἐντολῶν, ἵνα λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν·\n\n\"ἡ γὰρ χάρις», φησὶν ὁ θεῖος Ἀπόστολος, \"μετὰ πάντων τῶν ἀγαπώντων τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐν ἀφθαρσίᾳ», τουτέστι τῶν μετὰ τῆς κατ᾽ ἀρετὴν ἀφθαρσίας καὶ τῆς κατὰ τὸν βίον καθαρᾶς τε καὶ ἀνυποκρίτου σεμνότητος ἀγαπώντων τὸν Κύριον ἐν τῷ ποιεῖν αὐτοῦ τὰ θελήματα καὶ μὴ παραφθειρόντων τι τῶν θείων αὐτοῦ προσταγμάτων.\n\nΤαῦτα μὲν ἐγὼ περὶ τούτων διὰ τὸν τῆς ὑπακοῆς μισθόν, κατὰ δύναμιν, ὡς ἐδιδάχθην, ἐξεθέμην, τῶν μυστικωτέρων τε καὶ ὑψηλοτέρων ἅψασθαι μὴ τολμήσας· ἅπερ εἰ ποθεῖ τις γνῶναι τῶν φιλομαθῶν, τοῖς περὶ τούτων τῷ ἁγίῳ Διονυσίῳ τῷ Ἀρεοπαγίτῃ ἐνθέως πονηθεῖσιν ἐντύχοι καὶ εὑρήσει κατ᾽ ἀλήθειαν μυστηρίων ἀρρήτων ἀποκάλυψιν, διὰ τῆς θείας αὐτοῦ καὶ διανοίας καὶ γλώττης χαρισθεῖσαν τῷ τῶν ἀνθρώπων γένει, \"διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν». Καὶ εἰ μὲν πολὺ τῆς ὑμῶν ἐπιθυμίας οὐκ ἀποπέπτωκε, τῷ Χριστῷ χάρις τῷ χορηγῷ τῶν καλῶν, καὶ ὑμῖν τοῖς λεχθῆναι ταῦτα βιασαμένοις. Εἰ δὲ μακράν που καὶ πολὺ τῆς ἐλπίδος ἀπολείπεται, τί πάθω ἢ τί δράσω, περὶ τὸ λέγειν ἀσθενήσας; Συγγνωστὸν γάρ, οὐ τιμωρητόν, ἡ ἀσθένεια· καὶ ἀποδεκτὸν μᾶλλον, ἀλλ᾽ οὐ μεμπτὸν τὸ ἐγχωροῦν καὶ ἐνδεχόμενον, καὶ μάλισθ᾽ ὑμῖν, τοῖς ἀγαπᾷν διὰ τὸν Θεὸν προθεμένοις. Καὶ Θεῷ δὲ φίλον τὸ κατὰ δύναμιν ἅπαν γνησίως ἐκ ψυχῆς προσαγόμενον, κἂν μικρὸν συγκρίσει μεγάλων ὑπάρχον φανήσεται·","english":"Let us not, then, neglect, as far as we are able, to obey God, who calls us to eternal life and a blessed end through the working of his divine and saving commandments, so that we may receive mercy and find grace for timely help. \"For grace,\" says the divine Apostle, \"is with all who love our Lord Jesus Christ in incorruptibility,\" that is, with those who love the Lord in the incorruptibility that comes through virtue and in the pure and unfeigned dignity of their manner of life, by doing his will and corrupting nothing of his divine ordinances. These things I have set forth concerning these matters, as far as I was able, as I was taught, for the sake of the reward of obedience, not daring to touch the more mystical and more lofty things. If any of those who love learning desires to know these things, let him take up the works divinely composed on these subjects by the holy Dionysius the Areopagite, and he will find in truth a revelation of ineffable mysteries, granted to the human race through his divine mind and tongue, \"for the sake of those who are about to inherit salvation.\" And if this has not fallen far short of your desire, thanks be to Christ, the provider of good things, and to you who have compelled these things to be said. But if it falls somewhere far and greatly short of your hope, what shall I suffer or what shall I do, having grown weak in speaking? For weakness is worthy of pardon, not of punishment; and what is possible and feasible is more acceptable, not blameworthy, and especially to you who have set before yourselves to love for the sake of God. And to God it is dear, whatever is offered genuinely from the soul according to one's ability, even if it appears small in comparison with great things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"ὃς οὐδὲ τὴν χήραν τὰ δύο λεπτὰ προσκομίσασαν ἀπώσατο, ἥτις ποτὲ ἦν ἡ χήρα αὕτη καὶ τὰ δύο λεπτά, εἴτε ψυχὴ κακίας χηρεύουσα, καὶ ὥσπερ ἄνδρα τὸν παλαιὸν μὲν ἀποβαλομένη νόμον, οὔπω δὲ τῆς πρὸς τὸν Λόγον καὶ Θεὸν ἄκρας συναφείας ἀξία, προσάγουσα δὲ ὅμως αὐτῷ ἀρραβῶνος λόγῳ ὥσπερ λεπτά, τὸν τέως σύμμετρον λόγον καὶ βίον, ἢ πίστιν καὶ ἀγαθὴν συνείδησιν, ἢ τὴν περὶ τῶν καλῶν ἕξιν καὶ ἐνέργειαν, ἢ τὴν τούτοις πρόσφορον θεωρίαν καὶ πρᾶξιν, ἢ τὴν ἀνάλογον γνῶσιν καὶ ἀρετήν· ἢ τοὺς μικρὸν ὑπὲρ ταῦτα, φημὶ δὲ τοὺς ἐν τῷ φυσικῷ καὶ τῷ γραπτῷ νόμῳ λόγους, οὓς ἡ ψυχὴ κεκτημένη, κατ᾽ ἔκστασιν τούτων καὶ ἄφεσιν ὡς ὅλου βίου καὶ ζωῆς μόνῳ συναφθῆναι τῷ Λόγῳ καὶ Θεῷ βουλομένη προσάγει, καὶ τῶν κατὰ φύσιν καὶ νόμον βιαίων τρόπων τε καὶ θεσμῶν καὶ ἐθῶν, ὥσπερ ἀνδρῶν χηρεύειν δέχεται, εἴτε τι ἄλλο τούτων πνευματικώτερον, καὶ μόνοις θεωρητὸν τοῖς καθαροῖς τὴν διάνοιαν, διὰ τοῦ καθ᾽ ἱστορίαν πληρωθέντος γράμματος ὁ λόγος αἰνίττεται. Πάντα γὰρ τῷ κατὰ θεολογίαν ἐποπτικῷ συγκρινόμενα λόγῳ, τὰ ἐν ἀνθρώποις δοκοῦντα κατ᾽ ἀρετὴν εἶναι μεγάλα, μικρὰ τυγχάνει. Πλήν γε ὅτι κἂν μικρά, καὶ ἐξ ὕλης εὐτελοῦς καὶ οὐ πολὺ τιμίας, ἀλλ᾽ οὖν τοῖς ἐκ χρυσοῦ νομίσμασι τῆς ἐν ὕλαις τιμιωτέρας, ἃ προσφέρουσιν οἱ εὐπορώτεροι, κατὰ τὸ ἴσον τὸν βασιλικὸν χαρακτῆρα φέροντα, κατὰ [καὶ τὸ] πλέον ἴσως ἔχοντα τῆς προσαγούσης τὴν ἐξ ὅλης διαθέσεως πρόθεσιν.","english":"He did not reject the widow who brought the two small coins—whoever this widow was, and whatever the two small coins were. Whether it is a soul widowed from evil, having cast off the old law as a husband but not yet worthy of the highest union with the Word and God, yet nonetheless bringing to him, as it were, small coins as a pledge: the measure of reason and life that is for the time being proportionate, or faith and a good conscience, or the habit and activity of good things, or the contemplation and practice suited to these, or knowledge and virtue in due proportion; or those slightly above these—I mean the principles in the natural and the written law—which the soul possesses and, wishing in ecstasy and release from these as from a whole life and existence to be united to the Word and God alone, brings to him, and accepts being widowed from the natural and legal constraints, customs, and habits as from husbands; or whatever else is more spiritual than these, and visible only to those pure in mind, the passage hints at through the letter fulfilled according to history. For all things, when compared with the contemplative principle of theology, that seem great among men in virtue are found to be small. Yet even if they are small, and from cheap and not very precious material, nevertheless they bear the royal stamp equally with the gold coins of more precious material that the wealthier offer, and perhaps even have more, because of the disposition of the one who offers them from a whole heart.","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":59,"ref":"p59","source":"Ταύτην κἀγὼ μιμούμενος τὴν χήραν, Θεῷ τε καὶ ὑμῖν, ἠγαπημένοι, τὰ μικρὰ ταῦτα καὶ εὐτελῆ καὶ ἐξ εὐτελοῦς καὶ πτωχῆς διανοίας καὶ γλώσσης προενηνεγμένα νοήματά τε καὶ ῥήματα ὥσπερ λεπτά, περὶ ὧν ἐκελεύσατε, προσενήνοχα, παρακαλῶν τὴν εὐλογημένην ὑμῶν καὶ ἁγίαν ψυχήν· πρῶτον μέν, μηδενὸς ἔτι τῶν παρ᾽ ἐμοῦ λεγομένων ἔγγραφον ζητῆσαι σημείωσιν, δυοῖν ἕνεκεν· ἑνὸς μέν, ὅτι μηδέπω τὸν φόβον ἐκτησάμην τοῦ Θεοῦ τὸν ἁγνὸν καὶ διαμένοντα, οὐ δ᾽ ἀρετῆς ἕξιν στερέμνιον καὶ δικαιοσύνης ἀληθοῦς πῆξιν σταθερὰν καὶ ἀσάλευτον, τὰ μαρτυροῦντα μάλιστα τοῖς λόγοις τὸ βέβαιον· ἑτέρου δέ, ὅτι πολλῷ κλύδωνι παθῶν ἔτι δίκην θαλάσσης ἀγρίας περιδονούμενος καὶ πολὺ τοῦ θείου ἀπαθείας ἀπέχων λιμένος, καὶ ἄδηλον ἔχων τοῦ βίου τὸ πέρας, οὐ βούλομαι πρὸς τοῖς ἔργοις καὶ τὸν ἐν γράμμασι λόγον ἔχειν κατήγορονἔπειτα δὲ τῆς εὐπειθείας χάριν, εἰ δέον ἐστίν, ἀποδεξάμενοι, Χριστῷ με δι᾽ εὐχῶν παράθεσθε τῷ μεγάλῳ καὶ μόνῳ Θεῷ καὶ Σωτῆρι τῶν ἡμετέρων ψυχῶν.","english":"Imitating this widow myself, I have brought to God and to you, beloved, these small and worthless thoughts and words, as it were two small coins, brought forth from a worthless and poor mind and tongue, concerning the matters you commanded—entreating your blessed and holy soul: first, no longer to seek a written record of anything I say, for two reasons. First, because I have not yet acquired the pure fear of God that abides, nor a firm habit of virtue and a stable and unshaken foundation of true righteousness—things that above all bear witness to the firmness of words. Second, because, still tossed about by a great surge of passions like a wild sea, and far from the divine harbor of dispassion, and having the end of my life uncertain, I do not wish, in addition to my deeds, to have the word in writing as an accuser. Then, for the sake of obedience, if it is necessary, having accepted them, commend me through your prayers to Christ, the great and only God and Savior of our souls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Ὧι ἡ δόξα καὶ τὸ κράτος, σὺν τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν.\n\nΚΕΦΑΛΑΙΑ ΠΕΡΙ ΑΓΑΠΗΣ* ΠΡΟΛΟΓΟΣ ΠΡΟΣ ΕΛΠΙΔΙΟΝ Ἰδοὺ πρὸς τῷ περὶ ἀσκητικοῦ βίου λόγῳ καὶ τὸν περὶ ἀγάπης λόγον πέπομφα τῇ σῇ ὁσιότητι, πάτερ Ἐλπίδιε, ἐν ἰσαρίθμοις κεφαλαίων τῶν τεσσάρων εὐαγγελίων ἑκατοντάδων· οὐδὲν μὲν ἴσως ἄξιον τῆς σῆς προσδοκίας, τῆς δέ γε ἡμετέρας δυνάμεως οὐκ ἔλαττον. Πλὴν γινωσκέτω ἡ σὴ ἁγιωσύνη ὅτι οὐδὲ ταῦτα τῆς ἡμῆς εἰσὶ γεώργια διανοίας· ἀλλὰ τοὺς τῶν ἁγίων πατέρων διελθὼν λόγους κἀκεῖθεν τὸν εἰς τὴν ὑπόθεσιν συντείνοντα νοῦν ἀναλεξάμενος καὶ ἐν ὀλίγοις πολλὰ κεφαλαιωδέστερον συναγαγών, ἵνα εὐσύνοπτα γένωνται διὰ τὸ εὐμνημόνευτον, ἀπέστειλα τῇ σῇ ὁσιότητι, παρακαλῶν εὐγνωμόνως ἀναγινώσκειν καὶ μόνην θηρεύειν τὴν ἐν αὐτοῖς ὠφέλειαν· τὸ δὲ ἀκαλλὲς τῶν λέξεων παραβλέπειν καὶ εὔχεσθαι ὑπὲρ τῆς ἐμῆς μετριότητος, πάσης πνευματικῆς ὠφελείας ἐρήμου. Παρακαλῶ δὲ καὶ τοῦτο, μὴ εἰς ὄχλησιν ἡγεῖσθαι τὰ εἰρημένα. Ἐπιταγὴν γὰρ πεπλήρωκα· λέγω δὲ τοῦτο, ἐπειδὴ οἱ λόγοις ἐνοχλοῦντες πολλοί ἐσμεν σήμερον· οἱ δὲ ἔργοις παιδεύοντες ἢ παιδευόμενοι πάνυ εἰσὶν ὀλίγοι. Ἀλλὰ μᾶλλον ἐμπόνως προσέχειν ἑκάστῳ τῶν κεφαλαίων. Οὐ πάντα γὰρ πᾶσιν, ὡς οἶμαι, εἰσὶν εὔληπτα· ἀλλὰ καὶ πολλῆς τὰ πολλὰ τοῖς πολλοῖς δεόμενα τῆς συνεξετάσεως, εἰ καὶ δοκεῖ ἁπλούστερον εἰρῆσθαι. Ἴσως γὰρ ἄν τι φανείη χρήσιμον τῇ ψυχῇ ἐξ αὐτῶν ἀνακαλυπτόμενον. Ἀναφανήσεται δὲ πάντως Θεοῦ χάριτι τῷ ἀπεριέργοις ἐννοίαις καὶ μετὰ φόβου Θεοῦ καὶ ἀγάπης ἀναγινώσκοντι.","english":"To whom be glory and power, with the Father and the Holy Spirit, unto the ages. Amen.\n\nCHAPTERS ON LOVE* PROLOGUE TO ELPIDIOS Behold, in addition to the discourse on the ascetic life, I have also sent to your holiness the discourse on love, father Elpidios, in four hundreds of chapters, equal in number to the four Gospels—perhaps nothing worthy of your expectation, yet not less than our own ability. However, let your holiness know that not even these are the produce of my own mind; but having gone through the words of the holy fathers and having gathered from there the thought that contributes to the subject, and having brought many things together in few chapters in a more summary form, so that they might be easily surveyed because easily remembered, I have sent them to your holiness, exhorting you to read them with goodwill and to hunt only for the benefit in them; and to overlook the inelegance of the wording and to pray for my lowliness, which is destitute of every spiritual benefit. I also ask this, that you not consider what has been said a burden. For I have fulfilled a command—and I say this because those who trouble others with words are many today, while those who instruct or are instructed by deeds are very few. But rather, attend diligently to each of the chapters. For not all things are, as I think, easily grasped by all; but most things require much careful examination by most people, even if they seem to have been spoken rather simply. For perhaps something useful might appear, revealed to the soul from them. And it will certainly become manifest, by the grace of God, to the one who reads with unmeddlesome thoughts and with the fear of God and love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Τῷ δὲ μὴ ὡφελείας χάριν πνευματικῆς ἐντυγχάνοντι ἢ τούτῳ τῷ πονήματι ἢ καὶ ἄλλῳ οἱῳδήποτε, ἀλλὰ τοῦ λέξεις θηρεύειν πρὸς τὸ κακίζειν τὸν συγγραψάμενον, ἵνα ἑαυτὸν ἐκείνου δῆθεν, ὡς οἰήσει, σοφώτερον παραστήσῃ, οὐδὲν ὠφέλιμον οὐδαμόθεν οὐδέποτε ἀναφανήσεται.\n\nΕΚΑΤΟΝΤΑΣ ΠΡΩΤΗ (α’) Ἀγάπη μέν ἐστι διάθεσις ψυχῆς ἀγαθή, καθ᾽ ἣν οὐδὲν τῶν ὄντων τῆς τοῦ Θεοῦ γνώσεως προτιμᾷ· ἀδύνατον δὲ εἰς ἕξιν ἐλθεῖν ταύτης τῆς ἀγάπης, τὸν πρός τι τῶν ἐπιγείων ἔχοντα προσπάθειαν.\n\n(β’) Ἀγάπην μὲν τίκτει ἀπάθεια· ἀπάθειαν δέ, ἡ εἰς Θεὸν ἐλπίς· τὴν δὲ ἐλπίδα, ὑπομονὴ καὶ μακροθυμία· ταύτας δέ, ἡ περιεκτικὴ ἐγκράτεια· ἐγκράτειαν δέ, ὁ τοῦ Θεοῦ φόβος· τὸν δὲ φόβον, ἡ εἰς τὸν Κύριον πίστις. (γ’) Ὁ πιστεύων τῷ Κυρίῳ φοβεῖται τὴν κόλασιν· ὁ δὲ φοβούμενος τὴν κόλασιν ἐγκρατεύεται ἀπὸ τῶν παθῶν· ὁ δὲ ἐγκρατευόμενος ἀπὸ τῶν παθῶν Τό κείμενο προέρχεται ἀπό τήν πατρολογία τοῦ, σέ ἀντιπαράθεση μέ τό κείμενο τῶν ἐκδόσεων ʺΤΟ ΒΥΖΑΝΤΙΟΝʺ τῆς σειρᾶς ʺΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣʺ *","english":"But for the one who approaches either this work or any other whatsoever, not for the sake of spiritual benefit, but to hunt for words in order to censure the author, so that he may present himself as supposedly wiser than that man, in his own conceit, nothing beneficial will ever appear from anywhere.\n\nHUNDRED FIRST (1) Love is a good disposition of the soul, by which nothing of existing things is preferred to the knowledge of God; but it is impossible for one who has an attachment to any of earthly things to come to the state of this love.\n\n(2) Love is born of dispassion; dispassion, of hope in God; hope, of endurance and patience; these, of comprehensive self-control; self-control, of the fear of God; and fear, of faith in the Lord. (3) He who believes in the Lord fears punishment; he who fears punishment refrains from the passions; he who refrains from the passions","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Θεσσαλονίκη 1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΗΤΙΚΩΝ, τόμος 14.\n\nὑπομένει τὰ θλιβερά· ὁ δὲ ὑπομένων τὰ θλιβερὰ ἕξει τὴν εἰς Θεὸν ἐλπίδα· ἡ δὲ εἰς Θεὸν ἐλπὶς χωρίζει πάσης γηΐνης προσπαθείας· ταύτης δὲ ὁ νοῦς χωρισθεὶς ἕξει τὴν εἰς Θεὸν ἀγάπην.\n\n(δ’) Ὁ ἀγαπῶν τὸν Θεὸν πάντων τῶν ὑπ᾽ αὐτοῦ γεγονότων προτιμᾷ τὴν γνῶσιν αὐτοῦ καὶ ἀδιαλείπτως διὰ τοῦ πόθου ταύτῃ προσκαρτερεῖ. (ε’) Εἰ πάντα τὰ ὄντα διὰ τοῦ Θεοῦ καὶ διὰ τὸν Θεὸν γέγονε, κρείττων δὲ ὁ Θεὸς τῶν δι᾽ αὐτοῦ γεγονότων· ὁ καταλιμπάνων τὸ κρεῖττον καὶ τοῖς χείροσιν ἐνασχολούμενος δείκνυσιν ἑαυτὸν προτιμῶντα τοῦ Θεοῦ τὰ δι᾽ αὐτοῦ γεγονότα.\n\n(στ‘) Ὁ τῇ εἰς Θεὸν ἀγάπῃ τὸν νοῦν ἔχων προσηλωμένον πάντων τῶν ὁρωμένων καὶ αὐτοῦ τοῦ σώματος ὡς ἀλλοτρίου καταφρονεῖ. (ζ’) Εἰ κρείττων τοῦ σώματος ἡ ψυχὴ καὶ κρείττων τοῦ κόσμου ἀσυγκρίτως ὁ κτίσας αὐτὸν Θεός, ὁ προτιμῶν τῆς ψυχῆς τὸ σῶμα καὶ τοῦ Θεοῦ τὸν ὑπ᾽ αὐτοῦ κτισθέντα κόσμον οὐδὲν τῶν εἰδολολατρούντων διενήνοχεν. (η’) Ὁ τὸν νοῦν τῆς εἰς Θεὸν ἀγάπης καὶ προσεδρείας ἀποχωρίσας καί τινι τῶν αἰσθητῶν προσδεδεμένον ἔχων, οὗτός ἐστιν ὁ προτιμῶν τῆς ψυχῆς τὸ σῶμα καὶ τοῦ κτίσαντος Θεοῦ τὰ ὑπ᾽ αὐτοῦ γεγονότα. (θ’) Εἰ ἡ ζωὴ τοῦ νοῦ ὁ φωτισμός ἐστι τῆς γνώσεως, τοῦτον δὲ ἡ εἰς Θεὸν ἀγάπη τίκτει· καλῶς οὐδὲν τῆς θείας ἀγάπης εἴρηται μεῖζον. (ι’) Ὅταν τῷ ἔρωτι τῆς ἀγάπης πρὸς τὸν Θεὸν ὁ νοῦς ἐκδημῇ, τότε οὔτε ἑαυτοῦ οὔτε τινὸς τῶν ὄντων παντάπασιν ἐπαισθάνεται.","english":"He endures afflictions; and the one who endures afflictions will have hope in God; and hope in God separates from every earthly attachment; and the mind, having been separated from this, will have love toward God.\n\n(4) The one who loves God prefers the knowledge of Him to all things that have come to be by Him, and through longing he continually cleaves to this. (5) If all existing things have come to be through God and for the sake of God, and God is better than the things that have come to be through Him, then the one who abandons the better and occupies himself with the worse shows that he prefers the things that have come to be through Him to God.\n\n(6) The one who has his mind fastened to the love of God despises all visible things and even his own body as something alien. (7) If the soul is better than the body, and God who created the world is incomparably better than the world, then the one who prefers the body to the soul, and the world created by Him to God, differs in nothing from idolaters. (8) The one who has separated his mind from the love of and devotion to God and has it bound to any of the sensible things—this is the one who prefers the body to the soul and the things that have come to be by Him to God who created them. (9) If the life of the mind is the illumination of knowledge, and the love of God gives birth to this, then rightly nothing has been said to be greater than divine love. (10) When the mind, by the longing of love toward God, departs from itself, then it has no perception at all either of itself or of any of the things that exist.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Ὑπὸ γὰρ τοῦ θείου καὶ ἀπείρου φωτὸς καταλαμπόμενος, ἀναισθητεῖ πρὸς πάντα τὰ ὑπ᾽ αὐτοῦ γεγονότα, καθάπερ καὶ ὁ αἰσθητὸς ὀφθαλμὸς πρὸς τοὺς ἀστέρας, τοῦ ἡλίου ἀνατέλλοντος. (ια’) Πᾶσαι μὲν αἱ ἀρεταὶ συνεργοῦσι τῷ νῷ πρὸς τὸν θεῖον ἔρωτα, πλέον δὲ πάντων ἡ καθαρὰ προσευχή· διὰ ταύτης γὰρ πρὸς τὸν Θεὸν πτερούμενος, ἔξω γίνεται πάντων τῶν ὄντων.\n\n(ιβ’) Ὅταν διὰ τῆς ἀγάπης ὑπὸ τῆς θείας γνώσεως ὁ νοῦς ἁρπαγῇ καὶ ἔξω τῶν ὄντων γενόμενος τῆς θείας ἐπαισθάνηται ἀπειρίας, τότε κατὰ τὸν θεῖον Ἡσαΐαν ὑπὸ ἐκπλήξεως εἰς συναίσθησιν τῆς ἑαυτοῦ ἐρχόμενος ταπεινότητος μετὰ διαθέσεως λέγει τὰ τοῦ προφήτου ῥήματα· Ὢ τάλας ἐγώ, ὅτι κατανένυγμαι· ὅτι ἄνθρωπος ὢν καὶ ἀκάθαρτα χείλη ἔχων, ἐν μέσῳ λαοῦ ἀκάθαρτα χείλη ἔχοντος ἐγὼ κατοικῶ καὶ τὸν βασιλέα Κύριον Σαβαὼθ εἶδον τοῖς ὀφθαλμοῖς μου.\n\n(ιγ’) Ὁ ἀγαπῶν τὸν Θεὸν οὐ δύναται μὴ καὶ πάντα ἄνθρωπον ἀγαπῆσαι ὡς ἑαυτόν, εἰ καὶ πρὸς τὰ πάθη δυσχεραίνει τῶν μήπω κεκαθαρμένων. Διὸ καὶ τὴν ἐπιστροφὴν αὐτῶν βλέπων καὶ τὴν διόρθωσιν, ἀμετρέτῳ καὶ ἀνεκλαλήτῳ χαίρει χαρᾷ.","english":"For, illuminated by the divine and infinite light, he becomes insensible toward all things that have come to be by it, just as the perceptible eye becomes insensible toward the stars when the sun rises. (11) All the virtues cooperate with the mind toward divine love, but more than all of them, pure prayer; for through this, being winged toward God, he comes to be outside all things that exist.\n\n(12) When the mind, through love, is seized by divine knowledge and, having come to be outside all things that exist, perceives the divine infinity, then, according to the divine Isaiah, coming through amazement to a perception of his own lowliness, with a disposition he speaks the words of the prophet: Woe is me, for I am pierced to the heart; for being a man and having unclean lips, I dwell in the midst of a people having unclean lips, and I have seen with my eyes the King, the Lord of Sabaoth.\n\n(13) The one who loves God cannot but also love every human being as himself, even if he is displeased at the passions of those not yet purified. Therefore, seeing their turning and their correction, he rejoices with immeasurable and inexpressible joy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"(ιδ’) Ἀκάθαρτός ἐστι ψυχὴ ἐμπαθής, λογισμῶν ἐπιθυμίας καὶ μίσους πεπληρωμένη.\n\n(ιε’) Ὁ ἴχνος μίσους βλέπων ἐν τῇ ἑαυτοῦ καρδίᾳ διὰ οἱονδήποτε πταῖσμα πρὸς τὸν οἱονδήποτε ἄνθρωπον, ἀλλότριος τυγχάνει πάμπαν τῆς εἰς Θεὸν ἀγάπης· διότι ἡ εἰς τὸν Θεὸν ἀγάπη τοῦ εἰς ἄνθρωπον μίσους παντελῶς οὐκ ἀνέχεται.\n\n(ιστ’) Ὁ ἀγαπῶν με, φησὶν ὁ Κύριος, τὰς ἐντολάς μου τηρήσει· αὕτη δέ ἐστιν ἡ ἐντολὴ ἡ ἐμή, ἵνα ἀγαπᾶτε ἀλλήλους. Ὁ οὖν μὴ ἀγαπῶν τὸν πλησίον τὴν ἐντολὴν οὐ τηρεῖ· ὁ δὲ τὴν ἐντολὴν μὴ τηρῶν οὐδὲ τὸν Κύριον ἀγαπῆσαι δύναται. (ιζ’) Μακάριος ἄνθρωπος, ὁ πάντα ἄνθρωπον ἐξ ἴσου ἀγαπῆσαι δυνηθείς.\n\n(ιη’) Μακάριος ἄνθρωπος, ὁ μηδενὶ πράγματι φθαρτῷ ἢ προσκαίρῳ προσκείμενος.\n\n(ιθ’) Μακάριος ὁ νοῦς, ὁ πάντα τὰ ὄντα περάσας καὶ τῆς θείας ὡραιότητος ἀδιαλείπτως κατατρυφῶν.\n\n(κ’) Ὁ πρόνοιαν τῆς σαρκὸς εἰς ἐπιθυμίας ποιούμενος καὶ μνησικακίαν διὰ πρόσκαιρα πρὸς τὸν πλησίον ἔχων, ὁ τοιοῦτος λατρεύει τῇ κτίσει παρὰ τὸν κτίσαντα.","english":"(14) An impassioned soul is impure, filled with thoughts of desire and hatred.\n\n(15) He who sees a trace of hatred in his own heart because of any fault whatsoever toward any man whatsoever is entirely alien to the love of God; for the love of God does not at all tolerate hatred of man.\n\n(16) \"He who loves me,\" says the Lord, \"will keep my commandments; and this is my commandment, that you love one another.\" He, then, who does not love his neighbor does not keep the commandment; and he who does not keep the commandment cannot love the Lord either. (17) Blessed is the man who has been able to love every man equally.\n\n(18) Blessed is the man who is attached to no corruptible or temporary thing.\n\n(19) Blessed is the mind that has passed beyond all things that exist and ceaselessly delights in the divine beauty.\n\n(20) He who makes provision for the flesh unto desires and harbors resentment against his neighbor because of temporary things—such a man serves the creature rather than the Creator.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"(κα’) Ὁ ἀνήδονον καὶ ἄνοσον τὸ σῶμα διατηρῶν, σύνδουλον αὐτὸ ἔχει πρὸς τὴν τῶν κρειττόνων ὑπηρεσίαν.\n\n(κβ’) Ὁ φεύγων πάσας τὰς κοσμικὰς ἐπιθυμίας, πάσης κοσμικῆς λύπης ἀνώτερον ἑαυτὸν καθίστησιν.\n\n(κγ’) Ὁ τὸν Θεὸν ἀγαπῶν καὶ τὸν πλησίον πάντως ἀγαπᾷ. Ὁ δὲ τοιοῦτος χρήματα τηρεῖν οὐ δύναται, ἀλλ᾽ οἰκονομεῖ θεοπρεπῶς, ἑκάστῳ τῶν δεομένων παρέχων.\n\n(κδ’) Ὁ κατὰ μίμησιν Θεοῦ τὴν ἐλεημοσύνην ποιούμενος, οὐκ οἶδε διαφορὰν πονηροῦ καὶ ἀγαθοῦ ἢ δικαίου καὶ ἀδίκου ἐν τοῖς τοῦ σώματος ἀναγκαίοις· ἀλλὰ πᾶσιν ἐξ ἴσου κατὰ τὴν χρείαν διανέμει, εἰ καὶ προτιμᾷ διὰ τὴν ἀγαθὴν προαίρεσιν τοῦ φαύλου τὸν ἐνάρετον. (κε’) Ὥσπερ ὁ Θεὸς φύσει ὢν ἀγαθὸς καὶ ἀπαθὴς πάντας μὲν ἐξ ἴσου ἀγαπᾷ ὡς ἔργα αὐτοῦ, ἀλλὰ τὸν μὲν ἐνάρετον δοξάζει, ὡς καὶ τῇ γνώμῃ οἰκειούμενον, τὸν δὲ φαῦλον δι᾽ ἀγαθότητα ἐλεεῖ καὶ ἐν τῷ αἰῶνι τούτῳ παιδεύων ἐπιστρέφει· οὕτω καὶ ὁ τῇ γνώμῃ ἀγαθὸς καὶ ἀπαθὴς πάντας ἀνθρώπους ἐξ ἴσου ἀγαπᾶ, τὸν μὲν ἐνάρετον διά τε τὴν φύσιν καὶ τὴν ἀγαθὴν προαίρεσιν, τὸν δὲ φαῦλον διά τε τὴν φύσιν καὶ τὴν συμπάθειαν, ἐλεῶν ὡς ἄφρονα καὶ ἐν σκότει διαπορευόμενον.","english":"(21) He who keeps his body free from pleasure and free from disease has it as a fellow servant for the service of things that are better.\n\n(22) He who flees all worldly desires sets himself above all worldly grief.\n\n(23) He who loves God certainly loves his neighbor too. And such a man cannot keep money, but administers it in a manner worthy of God, giving to each of those in need.\n\n(24) He who practices almsgiving in imitation of God knows no distinction of evil and good, or of just and unjust, in the necessities of the body; but distributes to all equally according to need, even if, because of good disposition, he prefers the virtuous man to the wicked. (25) Just as God, being good and impassible by nature, loves all equally as his own works, but glorifies the virtuous man, as one who is also made his own by disposition, while he has mercy on the wicked because of his goodness and, disciplining him in this age, turns him back; so too the man who is good and impassible in disposition loves all men equally, the virtuous man both because of nature and because of his good disposition, and the wicked man both because of nature and because of compassion, having mercy on him as foolish and walking in darkness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"(κστ’) Οὐ μόνον διὰ μεταδόσεως χρημάτων ἡ διάθεσις τῆς ἀγάπης γνωρίζεται, ἀλλὰ πολλῷ μᾶλλον διὰ μεταδόσεως λόγου Θεοῦ καὶ σωματικῆς διακονίας.\n\n(κζ’) Ὁ τοῖς τοῦ κόσμου πράγμασι γνησίως ἀποταξάμενος καὶ τῷ πλησίον διὰ τῆς ἀγάπης ἀνυποκρίτως δουλεύων, παντὸς πάθους ταχέως ἐλευθεροῦται καὶ τῆς θείας ἀγάπης καὶ γνώσεως μέτοχος καθίσταται. (κη’) Ὁ τὴν θείαν ἀγάπην ἐν ἑαυτῷ κτησάμενος οὐ κοπιᾷ κατακολουθῶν ὀπίσω Κυρίου τοῦ Θεοῦ αὐτοῦ, κατὰ τὸν θεῖον Ἱερεμίαν· ἀλλὰ πάντα πόνον ὀνειδισμόν τε καὶ ὕβριν φέρει γενναίως, μηδενὶ τὸ σύνολον κακὸν λογιζόμενος. (κθ’) Ὅταν ὑβριστῇς παρά τινος ἢ ἔν τινι ἐξουδενωθῇς, τότε πρόσεχε ἀπὸ τῶν λογισμῶν τῆς ὀργῆς, μή σε τῆς ἀγάπης διὰ τῆς λύπης χωρίσαντες ἐν τῇ χώρᾳ τοῦ μίσους καταστήσωσιν.\n\n(λ’) Ὅταν ἐφ᾽ ὕβρει ἢ ἀτιμίᾳ σφόδρα πονήσῃς, γίνωσκε σεαυτὸν μεγάλως ὠφεληθέντα, τῆς κενοδοξίας διὰ τῆς ἀτιμίας οἰκονομικῶς ἀπό σοῦ ἐκβληθείσης. (λα’) Ὥσπερ μνήμη πυρὸς οὐ θερμαίνει τὸ σῶμα, οὕτω πίστις ἄνευ ἀγάπης οὐκ ἐνεργεῖ εἰς ψυχὴν τὸν τῆς γνώσεως φωτισμόν. (λβ’) Ὥσπερ τὸ φῶς τοῦ ἡλίου τὸν ὑγιῆ ὀφθαλμὸν πρὸς ἑαυτὸν ἐφέλκεται, οὕτω καὶ ἡ γνῶσις τοῦ Θεοῦ τὸν καθαρὸν νοῦν φυσικῶς διὰ τῆς ἀγάπης πρὸς ἑαυτὸν ἐπισπᾶται.","english":"(26) The disposition of love is made known not only through the sharing of money, but much more through the sharing of the word of God and bodily service.\n\n(27) He who has genuinely renounced the things of the world and serves his neighbor through love without hypocrisy is quickly set free from every passion and is made a partaker of divine love and knowledge. (28) He who has acquired divine love in himself does not grow weary in following after the Lord his God, according to the divine Jeremiah; but he bears every toil, reproach, and insult nobly, reckoning no evil at all against anyone. (29) When you are insulted by someone or treated with contempt in something, then be on guard against the thoughts of anger, lest through grief they separate you from love and set you in the land of hatred.\n\n(30) When you have been greatly distressed by insult or dishonor, know that you have been greatly benefited, since vainglory has been providentially expelled from you through the dishonor. (31) Just as the memory of fire does not warm the body, so faith without love does not work the illumination of knowledge in the soul. (32) Just as the light of the sun draws the healthy eye to itself, so also the knowledge of God naturally draws the pure mind to itself through love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"(λγ’) Νοῦς ἐστι καθαρός, ὁ ἀγνοίας χωρισθεὶς καὶ ὑπὸ τοῦ θείου φωτὸς καταλαμπόμενος.\n\n(λδ’) Ψυχή ἐστι καθαρά, ἡ παθῶν ἐλευθερωθεῖσα καὶ ὑπὸ τῆς θείας ἀγάπης ἀδιαλείπτως εὐφραινομένη.\n\n(λε’) Πάθος ἐστὶ ψεκτὸν κίνησις ψυχῆς παρὰ φύσιν. (λστ’) Ἀπάθειά ἐστιν εἰρηνικὴ κατάστασις ψυχῆς, καθ᾽ ἣν δυσκίνητος γίνεται πρὸς κακίαν.\n\n(λζ’) Ὁ τοὺς καρποὺς τῆς ἀγάπης διὰ σπουδῆς κτησάμενος, οὐ μετατίθεται ταύτης, κἂν μυρία πάσχῃ κακά. Καὶ πειθέτω σε Στέφανος, ὁ τοῦ Χριστοῦ μαθητὴς καὶ οἱ κατ᾽ αὐτὸν καὶ αὐτὸς ὑπὲρ τῶν φονευτῶν εὐχόμενος καὶ συγγνώμην παρὰ τοῦ Πατρὸς ὡς ἀγνοοῦσιν αἰτούμενος.\n\n(λη’) Εἰ τῆς ἀγάπης ἐστὶ τὸ μακροθυμεῖν καὶ χρηστεύεσθαι, ὁ θυμομαχῶν καὶ πονηρευόμενος ἀλλότριος δηλονότι τῆς ἀγάπης καθίσταται· ὁ δὲ τῆς ἀγάπης ἀλλότριος τοῦ Θεοῦ ἐστιν ἀλλότριος, εἴπερ ὁ Θεὸς ἀγάπη ἐστί. (λθ’) Μὴ εἴπητε, φησὶν ὁ θεῖος Ἱερεμίας, ὅτι ναὸς Κυρίου ἐστί. Καὶ σὺ μὴ εἴπῃς, ὅτι ἡ ψιλὴ πίστις εἰς τὸν Κύριον ὑμῶν Ἰησοῦν Χριστὸν δύναταί με σῶσαι. Ἀμήχανον γὰρ τοῦτο, ἐὰν μὴ καὶ τὴν ἀγάπην τὴν εἰς αὐτὸν διὰ τῶν ἔργων κτήσῃ. Τὸ γὰρ ψιλῶς πιστεύειν, καὶ τὰ δαιμόνια πιστεύουσι καὶ φρίσσουσι. (μ’) Ἔργον ἀγάπης ἐστὶν ἡ εἰς τὸν πλησίον ἐκ διαθέσεως εὐεργεσία καὶ μακροθυμία καὶ ὑπομονὴ καὶ τὸ μετὰ ὀρθοῦ λόγου χρήσασθαι πᾶσι τοῖς πράγμασι.","english":"(33) A pure mind is one separated from ignorance and illumined by the divine light.\n\n(34) A pure soul is one freed from the passions and ceaselessly gladdened by divine love.\n\n(35) A blameworthy passion is a movement of the soul contrary to nature. (36) Apatheia is a peaceful state of the soul, in which it becomes hard to move toward evil.\n\n(37) He who has earnestly acquired the fruits of love does not turn away from it, even if he suffers countless evils. And let Stephen, the disciple of Christ, persuade you—both those with him and he himself praying for his murderers and asking forgiveness from the Father for them as those who do not know what they do.\n\n(38) If it belongs to love to be patient and kind, then the one who is wrathful and malicious is clearly shown to be a stranger to love; and the one who is a stranger to love is a stranger to God, since God is love. (39) Do not say, says the divine Jeremiah, that this is the temple of the Lord. And do not say that bare faith in our Lord Jesus Christ can save you. For this is impossible, unless you also acquire love for him through works. For even the demons believe in a bare way, and they shudder. (40) The work of love is beneficence toward one's neighbor from a disposition of the heart, and patience, and endurance, and the right use of all things according to right reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"(μα’) Ὁ ἀγαπῶν τὸν Θεὸν οὐ λυπεῖ οὐδὲ λυπεῖται πρός τινα διὰ πρόσκαιρα· μίαν δὲ λύπην καὶ λυπεῖ καὶ λυπεῖται σωτήριον, ἣν ὁ μακάριος Παῦλος καὶ ἐλυπήθη καὶ ἐλύπησε τοὺς Κορινθίους.\n\n(μβ’) Ὁ ἀγαπῶν τὸν Θεὸν ἀγγελικὸν βίον ἐπὶ τῆς γῆς ζῇ, νηστεύων καὶ ἀγρυπνῶν καὶ ψάλλων καὶ προσευχόμενος καὶ περὶ παντὸς ἀνθρώπου ἀεὶ καλὰ λογιζόμενος.\n\n(μγ’) Εἰ οὗτινός τις ἐπιθυμεῖ, τούτου καὶ τυχεῖν ἀγωνίζεται· πάντων δὲ τῶν ἀγαθῶν καὶ ἐπιθυμητῶν ἀγαθώτερον τὸ θεῖον καὶ ἐπιθυμητότερον ἀσυγκρίτως· πόσην ἄρα σπουδὴν ὀφείλομεν ἐνδείξασθαι, ἵνα τούτου τοῦ φύσει ἀγαθοῦ καὶ ἐπιθυμητοῦ τύχωμεν.\n\n(μδ’) Μὴ μολύνῃς τὴν σάρκα σου ἐν αἰσχραῖς πράξεσι καὶ μὴ μιάνῃς τὴν ψυχήν σου ἐν πονηροῖς λογισμοῖς· καὶ ἡ εἰρήνη τοῦ Θεοῦ ἐπελεύσεται ἐπί σε τὴν ἀγάπην φέρουσα.\n\n(με’) Αἴκιζε τὴν σάρκα σου ἀσιτίᾳ καὶ ἀγρυπνίᾳ καὶ σχόλασον ἀόκνως ψαλμῳδίᾳ καὶ προσευχῇ· καὶ ὁ ἁγιασμὸς τῆς σωφροσύνης ἐπελεύσεται ἐπί σε τὴν ἀγάπην φέρων.\n\n(μστ’) Ὁ τῆς θείας καταξιωθεὶς γνώσεως καὶ τὸν ταύτης φωτισμὸν διὰ τῆς ἀγάπης κτησάμενος, οὐ ῥιπισθήσεταί ποτε ὑπὸ τοῦ τῆς κενοδοξίας πνεύματος· ὁ δὲ ταύτης μήπω καταξιωθείς, εὐχερῶς ὑπ᾽ αὐτῆς περιφέρεται. Ἐὰν οὖν ὁ τοιοῦτος ἐν πᾶσι τοῖς ὑπ᾽ αὐτοῦ πραττομένοις πρὸς τὸν Θεὸν ἀποβλέψῃ, ὡς δι᾽ αὐτὸν πάντα ποιῶν, ῥᾳδίως σὺν Θεῷ ἐκφεύξεται αὐτήν.","english":"(41) One who loves God neither grieves anyone nor is grieved by anyone over temporal things; but there is one saving grief, with which he both grieves and is grieved—the one with which the blessed Paul both grieved and grieved the Corinthians.\n\n(42) One who loves God lives an angelic life on earth, fasting and keeping vigil and singing psalms and praying, and always thinking good things about every human being.\n\n(43) If someone desires something, he strives also to obtain it; but of all good and desirable things, the divine is better and incomparably more desirable; how much zeal, then, ought we to show, in order that we may obtain this good that is by nature good and desirable.\n\n(44) Do not defile your flesh with shameful deeds, and do not stain your soul with evil thoughts; and the peace of God will come upon you, bringing love.\n\n(45) Chastise your flesh with fasting and vigil, and devote yourself without hesitation to psalmody and prayer; and the sanctification of chastity will come upon you, bringing love.\n\n(46) One who has been deemed worthy of divine knowledge and has acquired its illumination through love will never be tossed about by the spirit of vainglory; but one who has not yet been deemed worthy of it is easily carried about by it. If, then, such a person, in all that he does, looks to God, as doing all things for his sake, he will, with God's help, easily escape it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"(μζ’) Ὁ μήπω τυχὼν τῆς θείας γνώσεως τῆς δι᾽ ἀγάπης ἐνεργουμένης, μέγα φρονεῖ ἐπὶ τοῖς ὑπ᾽ αὐτοῦ κατὰ Θεὸν πραττομένοις. Ὁ δὲ ταύτης τυχεῖν καταξιωθείς, μετὰ διαθέσεως λέγει τὰ τοῦ πατριάρχου Ἀβραὰμ ῥήματα, ἅπερ ἡνίκα τῆς θείας κατηξιώθη ἐπιφανείας εἶπεν· Ἐγὼ εἰμὶ γῆ καὶ σποδός. (μη’) Ὁ φοβούμενος τὸν Κύριον, συνόμιλον ἀεὶ ἔχει τὴν ταπεινοφροσύνην καὶ διὰ τῶν ταύτης ἐνθυμημάτων εἰς τὴν θείαν ἀγάπην καὶ εὐχαριστίαν ἔρχεται. Μνημονεύει γὰρ τῆς κατὰ τὸν κόσμον προτέρας διαγωγῆς καὶ τῶν ποικίλων παραπτωμάτων καὶ τῶν ἐκ νεότητος συμβάντων αὐτῷ πειρασμῶν, καὶ πῶς πάντων ἐκείνων ἐρρύσατο αὐτὸν ὁ Κύριος καὶ μετέστησεν ἀπὸ τῆς ἐμπαθοῦς ζωῆς εἰς τὸν κατὰ Θεὸν βίον. Καὶ σὺν τῷ φόβῳ προσλαμβάνεται καὶ τὴν ἀγάπην,\n\nεὐχαριστῶν ἀεὶ μετὰ ταπεινοφροσύνης πολλῆς τῷ εὐεργέτῃ καὶ κυβερνήτῃ τῆς ζωῆς ἡμῶν.\n\n(μθ’) Μὴ ῥυπώσῃς τὸν νοῦν σου λογισμῶν ἀνεχόμενος ἐπιθυμίας καὶ θυμοῦ, ἵνα μὴ τῆς καθαρᾶς προσευχῆς ἐκπεσῶν τῷ τῆς ἀκηδίας πνεύματι περιπέσῃς. (ν’) Τὸ τηνικαῦτα ὁ νοῦς τῆς πρὸς Θεὸν παρρησίας ἐκπίπτει, ὁπηνίκα πονηροῖς ἢ ῥυπαροῖς λογισμοῖς συνόμιλος γένηται. (να’) Ὁ μὲν ἄφρων ὑπὸ τῶν παθῶν ἀγόμενος, ὅτε μὲν ὑπὸ τοῦ θυμοῦ κινούμενος ἐκταράσσεται, φεύγειν ἀλογίστως τοὺς ἀδελφοὺς ἐπείγεται· ὅτε δὲ πάλιν ὑπὸ τῆς ἐπιθυμίας ἐκθερμαίνεται, μεταμελόμενος αὖθις προστρέχων ἀπαντᾶ. Ὁ δὲ φρόνιμος ἐπ᾽ ἀμφοτέρων τοὐναντίον ποιεῖ· ἐπὶ μὲν γὰρ τοῦ θυμοῦ, τὰς αἰτίας τῆς ταραχῆς ἐκκόψας, τῆς πρὸς τοὺς ἀδελφοὺς λύπης ἑαυτὸν ἀπαλλάττει· ἐπὶ δὲ τῆς ἐπιθυμίας, τῆς ἀλόγου ὁρμῆς καὶ συντυχίας ἐγκρατεύεται.","english":"(47) One who has not yet obtained the divine knowledge that is wrought through love thinks great things of the deeds he performs according to God. But one who has been deemed worthy to obtain it says with deep disposition the words of the patriarch Abraham, which he spoke when he was deemed worthy of the divine appearance: \"I am earth and ashes.\" (48) One who fears the Lord always has humility as his companion, and through its reflections he comes to divine love and thanksgiving. For he remembers his former manner of life in the world, his various transgressions, and the temptations that befell him from his youth, and how the Lord delivered him from all those things and transferred him from the passionate life to the life according to God. And along with fear he also receives love, always giving thanks with great humility to the benefactor and pilot of our life.\n\n(49) Do not defile your mind by entertaining thoughts of desire and anger, lest, having fallen away from pure prayer, you fall into the spirit of acedia. (50) At that time the mind falls away from boldness toward God, whenever it becomes a companion of evil or filthy thoughts. (51) The foolish man, led by the passions, when he is stirred and disturbed by anger, hastens irrationally to flee from his brothers; but when he is again inflamed by desire, repenting he runs back and meets them. The prudent man does the opposite in both cases: in the case of anger, by cutting off the causes of the disturbance, he frees himself from grief toward his brothers; and in the case of desire, he exercises self-control over the irrational impulse and encounter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"(νβ’) Ἐν τῷ καιρῷ τῶν πειρασμῶν μὴ καταλίπῃς τὸ μοναστήριόν σου, ἀλλὰ φέρε γενναίως τὰ κύματα τῶν λογισμῶν καὶ μάλιστα τῶν τῆς λύπης καὶ τῆς ἀκηδίας. Οὕτω γὰρ οἰκονομικῶς διὰ τῶν θλίψεων δοκιμασθείς, ἕξεις βεβαίαν τὴν εἰς Θεὸν ἐλπίδα. Ἐὰν δὲ καταλιμπάνῃς, ἀδόκιμος καὶ ἄνανδρος καὶ ἄστατος εὑρεθήσῃ.\n\n(νγ’) Ἐὰν θέλῃς τῆς κατὰ Θεὸν ἀγάπης μὴ ἐκπεσεῖν, μήτε τὸν ἀδελφὸν ἀφῇς κοιμηθῆναι λυπούμενον κατά σοῦ μήτε σὺ κοιμηθῇς λυπούμενος κατ᾽ αὐτοῦ· ἀλλ᾽ ὕπαγε, διαλλάγηθι τῷ ἀδελφῷ σου καὶ ἐλθῶν πρόσφερε Χριστῷ καθαρῷ τῷ συνειδότι δι᾽ ἐκτενοῦς προσευχῆς τὸ δῶρον τῆς ἀγάπης. (νδ’) Εἰ ὁ πάντα τὰ χαρίσματα τοῦ Πνεύματος ἔχων, ἀγάπην δὲ μὴ ἔχων, οὐδὲν ὠφελεῖται, κατὰ τὸν θεῖον Ἀπόστολον· πάσην ὀφείλομεν ἐνδείξασθαι σπουδήν, ἵνα ταύτην κτησώμεθα.\n\n(νε’) Εἰ ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται, ὁ φθονῶν τῷ ἀδελφῷ καὶ λυπούμενος τῇ εὐδοκιμήσει αὐτοῦ καὶ σκώμμασι χραίνων τὴν ὑπόληψιν αὐτοῦ ἢ ἔν τινι κακοηθείᾳ ἐπιβουλεύων αὐτῷ, πῶς οὐκ ἀλλότριον ἑαυτὸν τῆς ἀγάπης καθίστησι καὶ ἔνοχον τῆς αἰωνίου κρίσεως; (νστ’) Εἰ πλήρωμα νόμου ἡ ἀγάπη, ὁ μνησικακῶν τῷ ἀδελφῷ καὶ δόλους κατ᾽ αὐτοῦ σκευάζων καὶ κατευχόμενος αὐτοῦ καὶ ἐπιχαίρων τῷ πτώματι αὐτοῦ, πῶς οὐ παράνομός ἐστι καὶ τῆς αἰωνίου κολάσεως ἄξιος; (νζ’) Εἰ ὁ καταλαλῶν ἀδελφοῦ καὶ κρίνων ἀδελφόν, καταλαλεῖ νόμου καὶ κρίνει νόμον· ὁ δὲ νόμος τοῦ Χριστοῦ ἐστιν ἡ ἀγάπη· πῶς τῆς ἀγάπης τοῦ Χριστοῦ ὁ κατάλαλος οὐκ ἐκπίπτει καὶ αἴτιος ἑαυτῷ γίνεται κολάσεως αἰωνίου;","english":"(52) In the time of temptations do not abandon your monastery, but bear courageously the waves of thoughts, especially those of grief and despondency. For thus, having been tested in a providential way through afflictions, you will have a firm hope in God. But if you abandon it, you will be found untested, cowardly, and unstable.\n\n(53) If you wish not to fall away from the love that is according to God, neither let your brother go to sleep grieving against you, nor sleep yourself grieving against him; but go, be reconciled with your brother, and coming with a clean conscience offer to Christ through earnest prayer the gift of love. (54) If one who has all the gifts of the Spirit but does not have love profits nothing, according to the divine Apostle, then we ought to show all diligence in order to acquire it.\n\n(55) If love does no evil to one's neighbor, how does the one who envies his brother and grieves at his good repute, and defiles his reputation with mockeries, or plots against him with some malice—how does he not make himself a stranger to love and guilty of eternal judgment? (56) If love is the fulfillment of the law, how is the one who bears a grudge against his brother and devises deceits against him and curses him and rejoices at his fall not lawless and worthy of eternal punishment? (57) If the one who speaks against a brother and judges a brother speaks against the law and judges the law, and the law is the love of Christ, how does the slanderer not fall away from the love of Christ and become to himself the cause of eternal punishment?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"(νη’) Μὴ δῷς τὴν ἀκοήν σου τῇ γλώσσῃ τοῦ καταλάλου μηδὲ τὴν γλῶσσάν σου τῇ ἀκοῇ τοῦ φιλοψόγου, ἡδέως λαλῶν ἢ ἀκούων κατὰ τοῦ πέλας, ἵνα μὴ ἐκπέσῃς τῆς θείας ἀγάπης καὶ ἀλλότριος εὑρεθῇς τῆς αἰωνίου ζωῆς. (νθ’) Μὴ καταδέχου κατὰ τοῦ Πατρός σου λοιδορίαν μηδὲ προθυμοποιήσῃς τὸν ἀτιμάζοντα αὐτόν, ἵνα μὴ ὀργισθῇ Κύριος ἐπὶ τοῖς ἔργοις σου καὶ ἐξολοθρεύσῃ σε ἐκ τῆς γῆς τῶν ζώντων. (ξ’) Ἐπιστόμιζε τὸν καταλαλοῦντα ἐν ἀκοαῖς σου, ἵνα μὴ διπλῆν ἁμαρτίαν σὺν αὐτῷ ἁμαρτάνῃς καὶ σαυτὸν ὀλεθρίῳ πάθει ἐθίζων κἀκεῖνον κατὰ τοῦ πλησίον φλυαρεῖν οὐκ ἀνακόπτων.\n\n(ξα’) Ἐγὼ δὲ λέγω ὑμῖν, φησὶν ὁ Κύριος· Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς. Διὰ τί ταῦτα προσέταξεν; Ἵνα σε μίσους καὶ λύπης καὶ ὀργῆς καὶ μνησικακίας ἐλευθερώσῃ καὶ τοῦ μεγίστου κτήματος τῆς τελείας ἀγάπης καταξιώσῃ· ἣν ἀμήχανον ἔχειν τὸν\n\nμὴ πάντας ἀνθρώπους ἐξ ἴσου ἀγαπῶντα κατὰ μίμησιν Θεοῦ, τοῦ πάντας ἀνθρώπους ἐξ ἴσου ἀγαπῶντος καὶ θέλοντος σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. (ξβ’) Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλ᾽ ὅστις σε ῥαπίσει ἐπὶ τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην· καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· καὶ τῷ ἀγγαρεύοντί σε μίλιον ἕν, ὕπαγε μετ᾽ αὐτοῦ δύο. Διὰ τί; Ἵνα σε ἀόργητον καὶ ἄλυπον διαφυλάξῃ κἀκεῖνον διὰ τῆς σῆς ἀνεξικακίας παιδεύσῃ καὶ ἀμφοτέρους ὡς ἀγαθὸς ὑπὸ τὸν ζυγὸν τῆς ἀγάπης ἀγάγῃ.","english":"(53) Do not give your hearing to the tongue of the slanderer, nor your tongue to the hearing of the fault-finder, by speaking or listening with pleasure against your neighbor, lest you fall away from divine love and be found a stranger to eternal life. (54) Do not accept slander against your Father, nor encourage the one who dishonors him, lest the Lord be angered at your works and destroy you from the land of the living. (55) Curb the slanderer in your hearing, lest you sin a double sin with him, accustoming yourself to a destructive passion and not restraining him from babbling against his neighbor.\n\n(61) But I say to you, says the Lord: Love your enemies, do good to those who hate you, pray for those who mistreat you. Why did he command these things? That he might free you from hatred and grief and anger and remembrance of wrongs, and make you worthy of the greatest possession, perfect love—which it is impossible to have for the one who does not love all people equally in imitation of God, who loves all people equally and wills that they be saved and come to the knowledge of the truth. (62) But I say to you, do not resist the evil one; but whoever strikes you on the right cheek, turn to him the other also; and to the one who wishes to judge you and take your tunic, let him have your cloak also; and to the one who compels you for one mile, go with him two. Why? That he might keep you free from anger and grief, and discipline that one through your forbearance, and lead both, as one who is good, under the yoke of love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"(ξγ’) Πρὸς ἅπερ πράγματά ποτε πεπόνθαμεν, τούτων καὶ τὰς φαντασίας ἐμπαθεῖς περιφέρομεν. Ὁ οὖν τὰς ἐμπαθεῖς νικῶν φαντασίας, καὶ τῶν πραγμάτων ὧν αἱ φαντασίαι πάντως καταφρονεῖ· ἐπειδὴ τοῦ πρὸς τὰ πράγματα πολέμου ὁ πρὸς τὰς μνήμας τοσοῦτόν ἐστι χαλεπώτερος, ὅσον τοῦ κατ᾽ ἐνέργειαν ἁμαρτάνειν τὸ κατὰ διάνοιάν ἐστιν εὐκοπώτερον.\n\n(ξδ’) Τῶν παθῶν τὰ μέν ἐστι σωματικά, τὰ δὲ ψυχικά. Καὶ τὰ μὲν σωματικὰ ἐκ τοῦ σώματος ἔχει τὰς ἀφορμάς· τὰ δὲ ψυχικά, ἐκ τῶν ἔξωθεν πραγμάτων. Ἀμφότερα δὲ περικόπτει ἀγάπη καὶ ἐγκράτεια· ἡ μέν, τὰ ψυχικά· ἡ δέ, τὰ σωματικά.\n\n(ξε’) Τὰ μὲν τῶν παθῶν, θυμικοῦ· τὰ δὲ τοῦ ἐπιθυμητικοῦ μέρους τῆς ψυχῆς τυγχάνει. Ἀμφότερα δὲ διὰ τῶν αἰσθήσεων κινεῖται· τότε δὲ κινεῖται, ὅτε ἀγάπης ἡ ψυχὴ καὶ ἐγκρατείας ἐκτὸς εὑρίσκεται. (ξστ’) Δυσκαταγώνιστα μᾶλλον τὰ τοῦ θυμικοῦ μέρους τῆς ψυχῆς πάθη παρὰ τὰ τοῦ ἐπιθυμητικοῦ τυγχάνει· διὸ καὶ μεῖζον τὸ φάρμακον κατ᾽ αὐτοῦ ἡ ἐντολὴ τῆς ἀγάπης ὑπὸ τοῦ Κυρίου ἐδόθη.","english":"(63) We carry around with us the passionate fantasies of the very things we once suffered. So the one who conquers the passionate fantasies will certainly also despise the things of which they are the fantasies, since the war against memories is as much harder than the war against things as sinning in thought is easier than sinning in action.\n\n(64) Of the passions, some are bodily and some are of the soul. The bodily ones have their starting points from the body, while the soul's have them from external things. Love and self-control cut off both: the one, the passions of the soul; the other, the bodily ones.\n\n(65) Some of the passions belong to the irascible part of the soul, others to the appetitive part. Both are stirred through the senses, and they are stirred whenever the soul is found outside of love and self-control.\n\n(66) The passions of the irascible part of the soul are harder to struggle against than those of the appetitive part; therefore the Lord gave the commandment of love as a greater remedy against it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"(ξζ’) Πάντα τὰ ἄλλα πάθη ἢ τοῦ θυμικοῦ μέρους τῆς ψυχῆς ἢ τοῦ ἐπιθυμητικοῦ μόνον ἐφάπτεται ἢ καὶ τοῦ λογιστικοῦ, ὡς ἡ λήθη καὶ ἡ ἄγνοια· ἡ δὲ ἀκηδία, πασῶν τῶν τῆς ψυχῆς δυνάμεων ἐπιδραττομένη, πάντα σχεδὸν ὁμοθυμαδὸν κινεῖ τὰ πάθη· διὸ καὶ πάντων τῶν ἄλλων παθῶν ἐστι βαρύτατον. Καλῶς οὗν ὁ Κύριος τὸ κατ᾽ αὐτῆς φάρμακον δεδωκώς· Ἐν τῇ ὑπομονῇ ὑμῶν, λέγει, κτήσασθε τὰς ψυχὰς ὑμῶν.\n\n(ξη’) Μὴ πλήξῃς ποτέ τινα τῶν ἀδελφῶν, παραλόγως μάλιστα, μήποτε μὴ φέρων τὴν θλίψιν ἀναχωρήσῃ καὶ οὐ μὴ ἐκφεύξῃ ποτὲ τὸν ἔλεγχον τοῦ συνειδότος, ἀεί σοι λύπην ἐν τῷ καιρῷ τῆς προσευχῆς προξενοῦντα καὶ τῆς θείας παρρησίας τὸν νοῦν ἀπελαύνοντα.\n\n(ξθ’) Μὴ ἀνάσχῃ τῶν σκάνδαλά σοι φερουσῶν ὑπονοιῶν ἢ καὶ ἀνθρώπων κατά τινων· οἱ γὰρ παραδεχόμενοι σκάνδαλα ἐν οἵῳ δήποτε τρόπῳ τῶν κατὰ προαίρεσιν ἢ παρὰ προαίρεσιν συμβαινόντων, οὐκ ἴσασι τὴν ὁδὸν τῆς εἰρήνης, τὴν φέρουσαν διὰ τῆς ἀγάπης εἰς τὴν γνῶσιν τοῦ Θεοῦ τοὺς ταύτης ἐραστάς. (ο’) Οὔπω ἔχει τελείαν τὴν ἀγάπην ὁ ἔτι ταῖς γνώμαις τῶν ἀνθρώπων συνδιατιθέμενος, οἷον τὸν μὲν ἀγαπῶν, τὸν δὲ μισῶν διὰ τόδε ἢ τόδε· ἢ καὶ τὸν αὐτόν ποτε μὲν ἀγαπῶν, ποτὲ δὲ μισῶν διὰ τὰς αὐτὰς αἰτίας. (οα’) Ἡ τελεία ἀγάπη οὐ συνδιασχίζει τὴν μίαν τῶν ἀνθρώπων φύσιν ταῖς διαφόροις αὐτῶν γνώμαις, ἀλλ᾽ εἰς αὐτὴν ἀεὶ ἀποβλεπομένη πάντας ἀνθρώπους ἐξ ἴσου ἀγαπᾷ· τοὺς μὲν σπουδαίους ὡς φίλους, τοὺς δὲ φαύλους ὡς ἐχθροὺς ἀγαπᾷ, εὐεργετοῦσα καὶ μακροθυμοῦσα καὶ ὑπομένουσα τὰ παρ᾽ αὐτῶν ἐπαγόμενα·","english":"(67) All the other passions touch either only the irascible part of the soul or only the appetitive part, or also the rational part, as forgetfulness and ignorance do; but acedia, laying hold of all the powers of the soul, stirs up nearly all the passions with one accord; and therefore it is also the heaviest of all the other passions. Well, then, has the Lord given the remedy against it: In your patience, he says, possess your souls.\n\n(68) Never strike one of the brethren, and especially not without reason, lest, unable to bear the distress, he depart, and you will never escape the accusation of conscience, which always brings you grief in the time of prayer and drives the mind away from divine boldness.\n\n(69) Do not tolerate suspicions that bring you scandals, or people [speaking] against certain persons; for those who welcome scandals in whatever way, whether in things that happen according to choice or apart from choice, do not know the way of peace, which leads through love to the knowledge of God those who are lovers of it.\n\n(70) He does not yet have perfect love who still disposes himself according to the opinions of men, loving one and hating another for this or that reason; or even loving the same person at one time and hating him at another for the same reasons.\n\n(71) Perfect love does not split the one nature of men by their differing opinions, but always looking to that nature, it loves all men equally; it loves the zealous as friends, and the wicked as enemies, doing good and being long-suffering and enduring the things brought on by them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"τὸ κακὸν τὸ σύνολον μὴ λογιζομένη, ἀλλὰ καὶ πάσχουσα ὑπὲρ αὐτῶν, εἰ καιρὸς καλέσειεν, ἵνα καὶ αὐτοὺς ποιήσῃ φίλους, εἰ οἷόν τε· εἰ δὲ μή, τῆς γε ἰδίας διαθέσεως οὐκ ἐκπίπτει, τοὺς τῆς ἀγάπης καρποὺς ἀεὶ ἐξ ἴσου πρὸς πάντας ἀνθρώπους ἐνδεικνυμένη. Διὸ καὶ ὁ Κύριος ἡμῶν καὶ Θεὸς Ἰησοῦς Χριστός, τὴν\n\nαὑτοῦ ἀγάπην εἰς ἡμᾶς ἐνδειξάμενος, ὑπὲρ ὅλης τῆς ἀνθρωπότητος ἔπαθεν καὶ πᾶσιν ἐξ ἴσου τὴν ἐλπίδα τῆς ἀναστάσεως ἐχαρίσατο· εἰ καὶ ἕκαστος ἑαυτὸν εἴτε δόξης εἴτε κολάσεως καθίστησιν ἄξιον.\n\n(οβ’) Ὁ μὴ καταφρονῶν δόξης καὶ ἀτιμίας, πλούτου καὶ πενίας, ἡδονῆς τε καὶ λύπης, τελείαν ἀγάπην οὔπω ἐκτήσατο· ἡ γὰρ τελεία ἀγάπη οὐ μόνον τούτων καταφρονεῖ, ἀλλὰ καὶ αὐτῆς τῆς προσκαίρου ζωῆς καὶ τοῦ θανάτου. (ογ’) Ἄκουε τῶν καταξιωθέντων τῆς τελείας ἀγάπης ποῖα λέγουσι· Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; Θλίψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα; Καθὼς γέγραπται, ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν· ἐλογίσθημεν ὡς πρόβατα σφαγῆς. Ἀλλ᾽ ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς. Πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε δυνάμεις οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν· καὶ ταῦτα μὲν περὶ τῆς εἰς Θεὸν ἀγάπης καὶ λέγοντες καὶ πράττοντές εἰσι πάντες οἱ ἅγιοι.","english":"not reckoning evil at all, but even suffering on their behalf, if the occasion calls for it, so as to make them friends too, if possible; but if not, she does not fall away from her own disposition, always showing the fruits of love equally toward all men. Therefore also our Lord and God Jesus Christ, showing\n\nhis love toward us, suffered for all humanity and granted to all equally the hope of the resurrection, even if each one makes himself worthy either of glory or of punishment.\n\n(72) He who does not despise glory and dishonor, wealth and poverty, pleasure and pain, has not yet acquired perfect love; for perfect love despises not only these things, but also this temporary life and death itself. (73) Hear what those who have been deemed worthy of perfect love say: Who shall separate us from the love of Christ? Tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, For your sake we are put to death all the day long; we were reckoned as sheep for slaughter. But in all these things we are more than conquerors through him who loved us. For I am persuaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord; and all the saints both say and do these things concerning the love of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"(οδ’) Περὶ δὲ τῆς εἰς τὸν πλησίον ἀγάπης ἄκουε πάλιν οἷα λέγουσιν. Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι καὶ τῆς συνειδήσεώς μου ἐν Πνεύματι ἁγίῳ· ὅτι λύπη μοί ἐστι πολλὴ καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου. Ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου, τῶν συγγενῶν μου κατὰ σάρκα, οἵτινές εἰσιν Ἰσραηλῖται· καὶ τὰ ἑξῆς. Ὡσαύτως καὶ ὁ Μωυσῆς καὶ οἱ λοιποὶ ἅγιοι. (οε’) Ὁ μὴ καταφρονῶν δόξης καὶ ἡδονῆς καὶ τῆς τῶν τούτων αὐξητικῆς καὶ δι᾽ αὐτὰς συνισταμένης φιλαργυρίας, τὰς τοῦ θυμοῦ προφάσεις κόπτειν οὐ δύναται· ὁ δὲ ταύτας μὴ κόπτων, τῆς τελείας ἀγάπης τυχεῖν οὐ δύναται. (οστ’) Ταπείνωσις καὶ κακοπάθεια πάσης ἁμαρτίας ἐλευθεροῦσι τὸν ἄνθρωπον· ἡ μέν, τὰ τῆς ψυχῆς· ἡ δέ, τὰ τοῦ σώματος περικόπτουσα πάθη. Τοῦτο γὰρ ποιῶν καὶ ὁ μακάριος Δαβὶδ φαίνεται, ἐν οἷς εὔχεται πρὸς τὸν Θεὸν λέγων· Ἰδὲ τὴν ταπείνωσίν μου καὶ τὸν κόπον μου καὶ ἄφες πάσας τὰς ἁμαρτίας μου. (οζ’) Διὰ μὲν τῶν ἐντολῶν ὁ Κύριος ἀπαθεῖς τοὺς ἐργαζομένους αὐτὰς ἀποτελεῖ· διὰ δὲ τῶν θείων δογμάτων τὸν φωτισμὸν τῆς γνώσεως αὐτοῖς χαρίζεται. (οη’) Πάντα τὰ δόγματα ἢ περὶ Θεοῦ εἰσιν ἢ περὶ ὁρατῶν καὶ ἀοράτων ἢ περὶ τῆς ἐν αὐτοῖς προνοίας καὶ κρίσεως.","english":"(74) Concerning love for one's neighbor, hear again what they say. I speak the truth in Christ, I do not lie, my conscience also bearing witness with me in the Holy Spirit: that I have great grief and unceasing pain in my heart. For I was praying that I myself might be accursed from Christ on behalf of my brothers, my kinsmen according to the flesh, who are Israelites; and so on. Likewise also Moses and the rest of the saints. (75) He who does not despise glory and pleasure, and the love of money that increases these and is established on their account, cannot cut off the occasions of anger; and he who does not cut these off cannot attain perfect love. (76) Humility and hardship free a man from every sin: the one cutting off the passions of the soul, the other those of the body. This is what blessed David also appears to do, in that he prays to God, saying: See my humility and my toil, and forgive all my sins. (77) Through the commandments the Lord makes those who practice them free from passion; and through the divine doctrines he grants them the illumination of knowledge. (78) All doctrines are either concerning God, or concerning things visible and invisible, or concerning his providence and judgment in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"(οθ’) Ἡ μὲν ἐλεημοσύνη τὸ θυμικὸν μέρος τῆς ψυχῆς θεραπεύει· ἡ δὲ νηστεία τὴν ἐπιθυμίαν μαραίνει· ἡ δὲ προσευχὴ τὸν νοῦν καθαίρει καὶ πρὸς τὴν τῶν ὄντων θεωρίαν παρασκευάζει. Πρὸς γὰρ τὰς δυνάμεις τῆς ψυχῆς καὶ τὰς ἐντολὰς ὁ Κύριος ἡμῖν ἐχαρίσατο.\n\n(π’) Μάθετε ἀπ᾽ ἐμοῦ, φησίν, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ τὰ ἑξῆς. Ἡ μὲν πραότης ἀτάραχον τὸν θυμὸν διαφυλάττει· ἡ δὲ ταπείνωσις τύφου καὶ κενοδοξίας τὸν νοῦν ἐλευθεροῖ. (πα’) Διττός ἐστιν ὁ τοῦ Θεοῦ φόβος· ὁ μὲν ἐκ τῶν ἀπειλῶν τῆς κολάσεως ἡμῖν ἐντικτόμενος, δι᾽ ὃν ἡ ἐγκράτεια καὶ ἡ ὑπομονὴ καὶ ἡ εἰς Θεὸν ἐλπὶς καὶ ἡ ἀπάθεια, ἐξ ἧς ἡ ἀγάπη, κατὰ τάξιν ἡμῖν ἐγγίνονται· ὁ δὲ αὐτῇ τῇ ἀγάπῃ συνέζευκται, εὐλάβειαν τῇ ψυχῇ ἀεὶ ἐμποιῶν, ἵνα μὴ διὰ τὴν τῆς ἀγάπης παρρησίαν εἰς καταφρόνησιν Θεοῦ ἔλθῃ.\n\n(πβ’) Τὸν μὲν πρῶτον φόβον ἔξω βάλλει ἡ τελεία ἀγάπη τῆς ψυχῆς τῆς κεκτημένης αὐτήν, μηκέτι τὴν κόλασιν φοβουμένην· τὸν δὲ δεύτερον ἑαυτῇ ἔχει ἀεί, ὡς εἴρηται, συνεζευγμένον. Καὶ τῷ μὲν πρώτῳ φόβῳ ἁρμόζει τό· Τῷ φόβῳ Κυρίου ἐκκλίνει πᾶς ἀπὸ κακοῦ, καί· Ἀρχὴ σοφίας, φόβος Κυρίου. Τῷ δὲ δευτέρῳ τό· Ὁ","english":"(79) Almsgiving heals the irascible part of the soul; fasting withers desire; prayer purifies the intellect and prepares it for the contemplation of beings. For the Lord has granted us the commandments in accordance with the powers of the soul.\n\n(80) Learn from me, he says, that I am gentle and humble in heart, and so on. Gentleness keeps the irascible part undisturbed; humility frees the intellect from pride and vainglory. (81) The fear of God is twofold: the one implanted in us by threats of punishment, through which self-control, endurance, hope in God, and dispassion—from which comes love—enter into us in order; the other is yoked together with love itself, always producing reverence in the soul, lest through the boldness of love it come to contempt of God.\n\n(82) Perfect love casts out the first fear from the soul that possesses it, since it no longer fears punishment; but the second it always keeps yoked to itself, as has been said. To the first fear belongs: By the fear of the Lord everyone departs from evil, and: The beginning of wisdom is the fear of the Lord. To the second belongs: The","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"φόβος Κυρίου ἁγνός, διαμένων εἰς αἰῶνα αἰῶνος, καὶ τό· Οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτόν.\n\n(πγ’) Νεκρώσατε οὖν τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς· πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν καὶ τὴν πλεονεζίαν, καὶ τὰ ἑξῆς. Γῆν μὲν ὠνόμασε τὸ φρόνημα τῆς σαρκός· πορνείαν δὲ εἶπε τὴν κατ᾽ ἐνέργειαν ἁμαρτίαν· ἀκαθαρσίαν δὲ τὴν συγκατάθεσιν ἐκάλεσε· πάθος δὲ τὸν ἐμπαθῆ λογισμὸν ὠνόμασεν· ἐπιθυμίαν δὲ κακὴν τὴν ψιλὴν τοῦ λογισμοῦ τῆς ἐπιθυμίας παραδοχήν· πλεονεξίαν δὲ τὴν γεννητικήν τε καὶ αὐξητικὴν τοῦ πάθους ὠνόμασεν ὕλην. Ταῦτα οὖν πάντα ὡς μέλη ὄντα τοῦ φρονήματος τῆς σαρκὸς ἐκέλευσεν ὁ θεῖος Ἀπόστολος νεκρῶσαι.\n\n(πδ’) Πρῶτον μὲν ἡ μνήμη ψιλὸν τὸν λογισμὸν ἐπὶ τὸν νοῦν ἀναφέρει· καὶ τούτου ἐγχρονίζοντος, κινεῖ τὸ πάθος· τούτου δὲ μὴ ἀναιρουμένου, κάμπτει τὸν νοῦν εἰς συγκατάθεσιν· ταύτης δὲ γενομένης, ἔρχεται λοιπὸν εἰς τὴν κατ᾽ ἐνέργειαν ἁμαρτίαν. Ὁ οὖν πάνσοφος Ἀπόστολος πρὸς τοὺς ἀπὸ ἐθνῶν γράφων, τὸ ἀποτέλεσμα πρῶτον κελεύει ἀναιρεῖν τῆς ἁμαρτίας· εἶτα κατὰ τάξιν ἀναποδίζοντας, εἰς τὴν αἰτίαν καταλήγειν. Ἡ δὲ αἰτία ἐστὶν ἡ γεννητική, ὡς προείρηται, καὶ αὐξητικὴ τοῦ πάθους πλεονεξία. Οἶμαι δὲ ἐνταῦθα τὴν γαστριμαργίαν σημαίνειν ὡς μητέρα καὶ τροφὸν τῆς πορνείας ὑπάρχουσαν. Ἡ γὰρ πλεονεξία οὐ μόνον ἐπὶ χρημάτων, ἀλλὰ καὶ ἐπὶ βρωμάτων κακή· ὥσπερ καὶ ἡ ἐγκράτεια οὐ μόνον ἐπὶ βρωμάτων, ἀλλὰ καὶ ἐπὶ χρημάτων καλή. (πε’) Ὥσπερ στρουθίον τὸν πόδα δεδεμένον ἀρχόμενον πέτεσθαι, ἐπὶ τὴν γῆν κατασπᾶται, τῷ σχοινίῳ ἑλκόμενον·","english":"The fear of the Lord is pure, enduring forever and ever; and: There is no want to those who fear him.\n\n(83) Therefore put to death your members which are upon the earth: fornication, uncleanness, passion, evil desire, and covetousness, and so on. He called the mind of the flesh \"earth\"; he called sin in act \"fornication\"; he called consent \"uncleanness\"; he named the passionate thought \"passion\"; he named the bare acceptance of the thought of desire \"evil desire\"; and he named the material that generates and increases passion \"covetousness.\" All these, then, as being members of the mind of the flesh, the divine Apostle commanded to put to death.\n\n(84) First, memory brings the bare thought before the intellect; and when it lingers, it stirs passion; and if this is not destroyed, it bends the intellect toward consent; and when this has occurred, it comes at last to sin in act. The all-wise Apostle, therefore, writing to those from among the nations, commands first to destroy the effect of sin; then, retracing in order, to arrive at the cause. And the cause is, as has been said, covetousness, which generates and increases passion. I think that here he means gluttony, as being the mother and nurse of fornication. For covetousness is evil not only in relation to money but also in relation to foods; just as self-control is good not only in relation to foods but also in relation to money. (85) Just as a sparrow, with its foot tied, when it begins to fly, is dragged down to the earth, pulled by the cord;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"οὕτω καὶ ὁ νοῦς μήπω ἀπάθειαν κτησάμενος καὶ ἐπὶ τὴν τῶν οὐρανίων γνῶσιν πετόμενος, ὑπὸ τῶν παθῶν καθελκόμενος ἐπὶ τὴν γῆν κατασπᾶται.\n\n(πστ’) Ὅταν ὁ νοῦς τελείως τῶν παθῶν ἐλευθερωθῇ, τότε ἐπὶ τὴν θεωρίαν τῶν ὄντων ἀμεταστρεπτὶ ὁδεύει, ἐπὶ τὴν γνῶσιν τῆς ἁγίας Τριάδος τὴν πορείαν ποιούμενος.\n\n(πζ’) Καθαρὸς ὑπάρχων ὁ νοῦς, τὰ νοήματα τῶν πραγμάτων ἀναλαμβάνων εἰς τὴν πνευματικὴν θεωρίαν αὐτῶν κινεῖται· ἀκάθαρτος δὲ ἐκ ῥαθυμίας γεγονώς, τὰ μὲν τῶν λοιπῶν πραγμάτων νοήματα ψιλὰ φαντάζεται, τὰ δὲ ἀνθρώπινα δεχόμενος εἰς αἰσχροὺς ἢ πονηροὺς λογισμοὺς μετατρέπεται. (πη’) Ὅταν ἀεὶ ἐν τῷ καιρῷ τῆς προσευχῆς μηδὲν τῶν τοῦ κόσμου νοημάτων διενοχλήσῃ τῷ νῷ, τότε γίνωσκε σαυτὸν μὴ ἔξω εἶναι τῶν ὅρων τῆς ἀπαθείας.\n\n(πθ’) Ὅταν ἡ ψυχὴ ἄρχηται τῆς ἰδίας ὑγιείας ἐπαισθάνεσθαι, τότε καὶ τὰς ἐν τοῖς ὕπνοις φαντασίας ψιλὰς καὶ ἀταράχους ἄρχεται βλέπειν. ( ‘) Ὥσπερ τὸν αἰσθητὸν ὀφθαλμὸν ἡ καλλονὴ τῶν ὁρατῶν, οὕτω καὶ τὸν καθαρὸν νοῦν ἡ γνῶσις τῶν ἀοράτων πρὸς ἑαυτὴν ἐπισπᾶται· ἀόρατα δὲ λέγω τὰ ἀσώματα.","english":"Thus also the mind, not yet having acquired dispassion and flying toward the knowledge of heavenly things, is dragged down to the earth by the passions.\n\n(86) When the mind has been completely freed from the passions, then it journeys toward the contemplation of beings without turning back, making its way toward the knowledge of the Holy Trinity.\n\n(87) When the mind is pure, taking up the thoughts of things, it is moved to their spiritual contemplation; but when it has become impure through sloth, it imagines the mere thoughts of other things, and receiving human thoughts, it is turned into shameful or evil reasonings. (88) When at the time of prayer nothing of the thoughts of the world ever disturbs the mind, then know that you are not outside the bounds of dispassion.\n\n(89) When the soul begins to perceive its own health, then it also begins to see the fantasies in sleep as mere and untroubled. Just as the beauty of visible things draws the perceptive eye to itself, so also the knowledge of invisible things draws the pure mind to itself; and by invisible I mean the incorporeal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"( α’) Μέγα μὲν τὸ πρὸς τὰ πράγματα μὴ πάσχειν· μεῖζον δὲ πολλῷ τὸ πρὸς τὰς φαντασίας αὐτῶν ἀπαθῆ διαμεῖναι. Διότι ὁ διὰ τῶν λογισμῶν πρὸς ἡμᾶς τῶν δαιμόνων πόλεμος τοῦ διὰ τῶν πραγμάτων πολέμου ἐστὶ χαλεπώτερος. ( β’) Ὁ τὰς ἀρετὰς κατορθώσας καὶ τῇ γνώσει πλουτήσας, ὡς φυσικῶς λοιπὸν τὰ πράγματα διορῶν, πάντα κατὰ τὸν ὀρθὸν λόγον καὶ πράττει καὶ διαλέγεται, τὸ σύνολον μὴ παρατρεπόμενος. Ἐκ γὰρ τοῦ εὐλόγως ἢ ἀλόγως τοῖς πράγμασι χρήσασθαι ἢ ἐνάρετοι ἢ φαῦλοι γινόμεθα. ( γ’) Σημεῖον ἄκρας ἀπαθείας τὸ ψιλὰ τὰ νοήματα τῶν πραγμάτων ἀεὶ ἀναβαίνειν ἐπὶ τὴν καρδίαν καὶ ἐγρηγορότος τοῦ σώματος καὶ κατὰ τοὺς ὕπνους.\n\n( δ’) Διὰ μὲν τῆς ἐργασίας τῶν ἐντολῶν τὰ πάθη ὁ νοῦς ἀποδύεται· διὰ δὲ τῆς τῶν ὁρατῶν πνευματικῆς θεωρίας, τὰ ἐμπαθῆ τῶν πραγμάτων νοήματα· διὰ δὲ τῆς τῶν ἀοράτων γνώσεως, τὴν τῶν ὁρατῶν θεωρίαν· ταύτην δέ, διὰ τῆς γνώσεως τῆς ἁγίας Τριάδος.\n\n( ε’) Ὥσπερ ὁ ἥλιος ἀνατέλλων καὶ τὸν κόσμον φωτίζων δείκνυσί τε ἑαυτὸν καὶ τὰ ὑπ᾽ αὐτοῦ φωτιζόμενα πράγματα· οὕτω καὶ ὁ τῆς δικαιοσύνης ἥλιος τῷ καθαρῷ νῷ ἀνατέλλων καὶ ἑαυτὸν δείκνυσι καὶ πάντων τῶν ὑπ᾽ αὐτοῦ γεγονότων καὶ γενησομένων τοὺς λόγους. ( στ‘) Οὐκ ἐκ τῆς οὐσίας αὐτοῦ τὸν Θεὸν γινώσκομεν, ἀλλ᾽ ἐκ τῆς μεγαλουργίας αὐτοῦ καὶ προνοίας τῶν ὄντων· διὰ τούτων γὰρ ὡς δι᾽ ἐσόπτρων τὴν ἄπειρον ἀγαθότητα καὶ σοφίαν καὶ δύναμιν κατανοοῦμεν. ( ζ’) Ὁ καθαρὸς νοῦς ἢ ἐν τοῖς ψιλοῖς νοήμασι τῶν ἀνθρωπίνων πραγμάτων εὑρίσκεται ἢ ἐν τῇ τῶν ὁρατῶν φυσικῇ θεωρίᾳ ἢ ἐν τῇ τῶν ἀοράτων ἢ ἐν τῷ φωτὶ τῆς ἁγίας Τριάδος.","english":"(1) It is a great thing not to be affected by things, but far greater to remain dispassionate toward their images. For the war of the demons against us through thoughts is harder than the war through things. (2) He who has set the virtues aright and grown rich in knowledge, so as thereafter to see through things naturally, does and speaks all things according to right reason, turning aside in nothing at all. For it is from using things reasonably or unreasonably that we become virtuous or base. (3) A sign of the utmost dispassion is that the bare concepts of things always rise up in the heart both while the body is awake and during sleep.\n\n(4) Through the practice of the commandments the mind puts off the passions; through the spiritual contemplation of things visible, the passionate concepts of things; through the knowledge of things invisible, the contemplation of things visible; and this, through the knowledge of the Holy Trinity.\n\n(5) As the sun, rising and illuminating the world, shows both itself and the things illuminated by it, so also the Sun of righteousness, rising in the pure mind, shows both itself and the principles of all things that have come to be and will come to be by it. (6) We do not know God from his essence, but from his mighty works and his providence over things that exist; for through these, as through mirrors, we perceive his infinite goodness and wisdom and power. (7) The pure mind is found either in the bare concepts of human things, or in the natural contemplation of things visible, or in that of things invisible, or in the light of the Holy Trinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"( η’) Ἐν μὲν τῇ τῶν ὁρατῶν θεωρίᾳ γενόμενος ὁ νοῦς ἢ τοὺς φυσικοὺς αὐτῶν λόγους ἐρευνᾷ ἢ τοὺς δι᾽ αὐτῶν σημαινομένους ἢ αὐτὴν τὴν αἰτίαν ζητεῖ. ( θ’) Ἐν δὲ τῇ τῶν ἀοράτων διατρίβων τούς τε φυσικοὺς αὐτῶν λόγους ζητεῖ καὶ τὴν αἰτίαν τῆς γενέσεως αὐτῶν καὶ τὰ τούτοις ἀκόλουθα καὶ τίς ἡ περὶ αὐτοὺς πρόνοια καὶ κρίσις.\n\n(ρ’) Ἐν δὲ Θεῷ γενόμενος, τοὺς περὶ τῆς οὐσίας αὐτοῦ πρῶτον λόγους ζητεῖ μὲν ὑπὸ τοῦ πόθου φλεγόμενος, οὐκ ἐκ τῶν κατ᾽ αὐτὸν δὲ παραμυθίαν εὑρίσκει· ἀμήχανον γὰρ τοῦτο καὶ ἀνένδεκτον πάσῃ γενετῇ φύσει ἐξ ἴσου. Ἐκ δὲ τῶν περὶ αὐτὸν παραμυθεῖται, λέγω δὴ τῶν περὶ ἀϊδιότητος, ἀπειρίας τε καὶ ἀοριστίας, ἀγαθότητός τε καὶ σοφίας καὶ δυνάμεως δημιουργικῆς τε καὶ προνοητικῆς καὶ κριτικῆς τῶν ὄντων. Καὶ τοῦτο πάντῃ καταληπτὸν αὐτοῦ μόνον, ἡ ἀπειρία· καὶ αὐτὸ τὸ μηδὲν γινώσκειν, ὑπὲρ νοῦν γινώσκειν, ὥς που οἱ θεολόγοι ἄνδρες εἰρήκασι Γρηγόριός τε καὶ Διονύσιος.\n\nΕΚΑΤΟΝΤΑΣ ΔΕΥΤΕΡΑ (α’) Ὁ γνησίως τὸν Θεὸν ἀγαπῶν, οὗτος καὶ ἀπερισπάστως πάντως προσεύχεται· καὶ ὁ ἀπερισπάστως πάντως προσευχόμενος, οὗτος καὶ γνησίως τὸν Θεὸν ἀγαπᾷ. Οὐκ εὔχεται δὲ ἀπερισπάστως ὅ τινι τῶν ἐπιγείων ἔχων τὸν νοῦν προσηλωμένον· οὐκ ἄρα ἀγαπᾷ τὸν Θεὸν ὅ τινι τῶν ἐπιγείων ἔχον τὸν νοῦν προσδεδεμένον.","english":"(17) When the mind comes to the contemplation of visible things, it either investigates their natural principles, or the things signified through them, or seeks the cause itself. (18) But when it dwells among things invisible, it seeks both their natural principles and the cause of their coming into being, and the things that follow upon these, and what the providence and judgment concerning them is.\n\n(19) But when it comes to be in God, it first seeks the principles concerning his essence, inflamed by longing, yet it does not find consolation from the things that pertain to him; for this is impossible and inadmissible to every created nature equally. But it is consoled from the things that pertain to him—I mean those concerning eternity, infinity, and boundlessness, and goodness, and wisdom, and creative, providential, and judgmental power over beings. And this alone is wholly comprehensible of him: his infinity; and this very thing—to know nothing—is to know beyond mind, as the theologians Gregory and Dionysius have somewhere said.\n\nONE HUNDRED AND TWO (1) He who genuinely loves God, this man also prays altogether without distraction; and he who prays altogether without distraction, this man also genuinely loves God. But he does not pray without distraction whose mind is nailed to any of earthly things; therefore he does not love God whose mind is bound to any of earthly things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"(β’) Ὁ νοῦς πράγματι χρονίζων αἰσθητῷ πάθος ἔχει πάντως πρὸς αὐτό, οἷον ἐπιθυμίας ἢ λύπης ἢ ὀργῆς ἢ μνησικακίας· καὶ εἰ μὴ τοῦ πράγματος ἐκείνου καταφρονεῖ, τοῦ πάθους ἐκείνου ἐλευθεροῦσθαι οὐ δύναται. (γ’) Τὰ μὲν πάθη τοῦ νοῦ κρατοῦντα συνδεσμοῦσιν αὐτὸν τοῖς πράγμασι τοῖς ὑλικοῖς· καὶ τοῦ Θεοῦ χωρίσαντα αὐτοῖς ἐνασχολεῖσθαι ποιοῦσιν. Ἡ δὲ τοῦ Θεοῦ ἀγάπη κρατήσασα λύει αὐτὸν τῶν δεσμῶν, περιφρονεῖν πείθουσα οὐ μόνον τῶν αἰσθητῶν πραγμάτων, ἀλλὰ καὶ αὐτῆς ἡμῶν τῆς προσκαίρου ζωῆς. (δ’) Ἔργον τῶν ἐντολῶν, ψιλὰ ποιεῖν τὰ τῶν πραγμάτων νοήματα· ἀναγνώσεως δὲ καὶ θεωρίας, ἄϋλον καὶ ἀνείδεον τὸν νοῦν ἀπεργάζεσθαι· ἐκ δὲ τούτου συμβαίνει τὸ ἀπερισπάστως προσεύχεσθαι. (ε’) Οὐκ ἀρκεῖ ἡ πρακτικὴ μέθοδος πρὸς τὸ τελείως τὸν νοῦν τῶν παθῶν ἐλευθερωθῆναι, ὥστε δυνηθῆναι αὐτὸν ἀπερισπάστως προσεύχεσθαι, εἰ\n\nμὴ καὶ διάφοροι αὐτὸν διαδέχονται πνευματικαὶ θεωρίαι. Ἡ μὲν γὰρ ἀκρασίας καὶ μίσους μόνον τὸν νοῦν ἐλευθεροῖ, αἱ δὲ καὶ λήθης καὶ ἀγνοίας αὐτὸν ἀπαλλάττουσι· καὶ οὕτω δυνήσεται ὡς δεῖ προσεύχεσθαι.","english":"(2) When the mind lingers over a sensory object, it has a passion toward it, such as desire or grief or anger or resentment; and unless it despises that object, it cannot be freed from that passion. (3) The passions that dominate the mind bind it to material things; separating it from God, they make it occupied with them. But the love of God, having taken hold, looses it from those bonds, persuading it to disdain not only sensory things but even this our temporary life itself. (4) It is the work of the commandments to make the thoughts of things bare; and of reading and contemplation, to render the mind immaterial and formless; and from this it comes about that one prays without distraction. (5) The practical method is not sufficient for the mind to be perfectly freed from the passions, so that it can pray without distraction, unless various spiritual contemplations also succeed one another in it. For the one frees the mind only from incontinence and hatred, while the others also deliver it from forgetfulness and ignorance; and thus it will be able to pray as it ought.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"(στ‘) Τῆς καθαρᾶς προσευχῆς δύο εἰσὶν ἀκρόταται καταστάσεις· ἡ μὲν τοῖς πρακτικοῖς, ἡ δὲ τοῖς θεωρητικοῖς ἐπισυμβαίνουσα. Καὶ ἡ μὲν ἐκ φόβου Θεοῦ καὶ ἐλπίδος ἀγαθῆς τῇ ψυχῇ ἐγγίνεται· ἡ δέ, ἀπὸ θείου ἔρωτος καὶ ἀκροτάτης καθάρσεως. Γνωρίσματα δὲ τοῦ μὲν πρώτου μέτρου, τὸ ἐντὸς συναγαγεῖν τὸν νοῦν ἐκ πάντων τῶν τοῦ κόσμου νοημάτων καὶ ὡς αὐτῷ αὐτοῦ παρισταμένου τοῦ Θεοῦ, ὥσπερ καὶ παρέστη, ποιεῖσθαι τὰς προσευχὰς ἀπερισπάστως καὶ ἀνενοχλήτως· τοῦ δὲ δευτέρου, τὸ ἐν αὐτῇ τῇ ὁρμῇ τῆς προσευχῆς ἁρπαγῆναι τὸν νοῦν ὑπὸ τοῦ θείου καὶ ἀπείρου φωτὸς καὶ μήτε ἑαυτοῦ μήτε τινὸς ἄλλου τῶν ὄντων τὸ σύνολον ἐπαισθάνεσθαι, εἰ μὴ μόνου τοῦ διὰ τῆς ἀγάπης ἐν αὐτῷ τὴν τοιαύτην ἔλλαμψιν ἐνεργοῦντος. Τότε δὲ καὶ περὶ τοὺς περὶ Θεοῦ λόγους κινούμενος, καθαρὰς καὶ τρανὰς τὰς περὶ αὐτοῦ λαμβάνει ἐμφάσεις.\n\n(ζ’) Ὅ τις ἀγαπᾷ, τοῦτο καὶ ἀντέχεται πάντως καὶ πάντων τῶν πρὸς τοῦτο ἐμποδιζόντων αὐτῷ καταφρονεῖ, ἵνα μὴ αὐτοῦ στερηθῇ· καὶ ὁ τὸν Θεὸν ἀγαπῶν ἐπιμελεῖται καθαρᾶς προσευχῆς καὶ πᾶν πάθος πρὸς τοῦτο ἐμποδίζον αὐτῷ ἀποβάλλει ἐξ ἑαυτοῦ.","english":"(82) There are two highest states of pure prayer: one befalls those engaged in the practical life, the other those engaged in contemplation. The one arises in the soul from the fear of God and good hope; the other from divine love and the highest purification. The marks of the first measure are: to gather the mind within itself from all the thoughts of the world, and, as God himself stands present to it—as indeed he does stand present—to make one's prayers without distraction and without disturbance. The marks of the second are: that in the very impulse of prayer the mind is caught up by the divine and infinite light, and is aware neither of itself nor of any other created thing at all, but only of the one who through love works such illumination in it. Then, too, when it is moved concerning the words about God, it receives pure and clear impressions concerning him.\n\n(83) Whatever a person loves, that he also certainly clings to, and he despises all things that hinder him from it, lest he be deprived of it; and he who loves God takes care for pure prayer and casts away from himself every passion that hinders him from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"(η’) Ὁ τὴν μητέρα τῶν παθῶν ἀποβαλῶν φιλαυτίαν, καὶ τὰ λοιπὰ εὐχερῶς σὺν Θεῷ ἀποτίθεται, οἷον ὀργήν, λύπην, μνησικακίαν καὶ τὰ ἑξῆς· ὁ δὲ ὑπὸ τοῦ προτέρου κρατούμενος, ὑπὸ τῶν δευτέρων κἂν μὴ θέλῃ τιτρώσκεται. Φιλαυτία δέ ἐστι τὸ πρὸς τὸ σῶμα πάθος. (θ’) Διὰ τὰς πέντε ταύτας αἰτίας οἱ ἄνθρωποι ἀγαπῶσιν ἀλλήλους εἴτε ἐπαινετῶς εἴτε ψεκτῶς· οἷον ἢ διὰ τὸν Θεόν, ὡς ὁ ἐνάρετος πάντας καὶ ὡς ὁ τὸν ἐνάρετον κἂν μήπω ἐνάρετος· ἢ διὰ φύσιν, ὡς οἱ γονεῖς τὰ τέκνα καὶ ἔμπαλιν· ἢ διὰ κενοδοξίαν, ὡς ὁ δοξαζόμενος τὸν δοξάζοντα· ἢ διὰ φιλαργυρίαν, ὡς ὁ τὸν πλούσιον διὰ λήψιν· ἢ διὰ φιληδονίαν, ὡς ὁ τὴν γαστέρα θεραπευόμενος καὶ τὰ ὑπογάστρια. Καὶ ἡ μὲν πρώτη, ἐπαινετή· ἡ δὲ δευτέρα, μέση· αἱ δὲ λοιπαί, ἐμπαθεῖς. (ι’) Ἐὰν τινὰς μὲν μισῇς, τινὰς δὲ οὐδὲ ἀγαπᾷς οὐδὲ μισῇς· ἑτέρους δὲ ἀγαπᾷς, ἀλλὰ συμμέτρως, ἄλλους δὲ σφόδρα ἀγαπᾷς· ἐκ ταύτης τῆς ἀνισότητος γνῶθι ὅτι μακρὰν εἶ τῆς τελείας ἀγάπης, ἥτις ὑποτίθεται πάντα ἄνθρωπον ἐξ ἴσου ἀγαπῆσαι.","english":"(83) The one who has cast off self-love, the mother of the passions, will with God easily set aside the rest as well—anger, grief, resentment, and the like. But the one who is mastered by the former is wounded by the latter even against his will. And self-love is the passion for the body. (84) For these five reasons people love one another, whether praiseworthily or blameworthily: either for God's sake, as the virtuous man loves all, and as he loves the virtuous man even if he is not yet virtuous himself; or for nature's sake, as parents love their children and the reverse; or for vainglory, as the one who is glorified loves the one who glorifies him; or for love of money, as one loves the rich man for what he receives; or for love of pleasure, as the one who serves his belly and his lower parts. And the first is praiseworthy, the second is intermediate, and the rest are passionate. (85) If you hate some, and others you neither love nor hate, and others you love but in moderation, and others you love exceedingly—from this inequality recognize that you are far from perfect love, which requires loving every human being equally.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"(ια’) Ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν. Τουτέστι· πολέμησον τοὺς ἐχθρούς, ἵνα μειώσῃς τὰ πάθη· ἔπειτα δὲ νῆφε, ἵνα μὴ αὐξήσωσι. Καὶ πάλιν· πολέμησον, ἵνα κτήσῃ τὰς ἀρετάς, καὶ μετέπειτα νῆφε, ἵνα αὐτὰς διαφυλάξῃς. Καὶ τοῦτο ἂν εἴη τὸ ἐργάζεσθαι καὶ φυλάσσειν. (ιβ’) Οἱ κατὰ συγχώρησιν Θεοῦ πειράζοντες ἡμᾶς ἢ τὸ ἐπιθυμητικὸν τῆς ψυχῆς ἐκθερμαίνουσιν ἢ τὸ θυμικὸν ἐκταράσσουσιν ἢ τὸ λογιστικὸν ἐπισκοτίζουσιν ἢ τὸ σῶμα ὀδύναις περιβάλλουσιν ἢ τὰ σωματικὰ διαρπάζουσιν. (ιγ’) Ἢ δι᾽ ἑαυτῶν ἡμᾶς οἱ δαίμονες ἐκπειράζουσιν ἢ τοὺς μὴ φοβουμένους τὸν Κύριον καθ᾽ ἡμῶν ἐφοπλίζουσι· καὶ δι᾽ ἑαυτῶν μέν, ὅταν ἐκ τῶν ἀνθρώπων ἰδιάσωμεν, ὥσπερ καὶ τὸν Κύριον ἐν τῇ ἐρήμῳ· διὰ τῶν ἀνθρώπων δέ, ὅταν μετ᾽ αὐτῶν συνδιατρίψωμεν, ὥσπερ καὶ τὸν Κύριον διὰ τῶν Φαρισαίων. Ἀλλ᾽ ἡμεῖς εἰς τὸν τύπον ἡμῶν ἀποβλεπόμενοι ἀμφοτέρωθεν αὐτοὺς ἀποκρουσώμεθα. (ιδ’) Ὅταν ἄρχηται ὁ νοῦς εἰς τὴν ἀγάπην τοῦ Θεοῦ προκόπτειν, τότε καὶ ὁ δαίμων τῆς βλασφημίας ἄρχεται ἐκπειράζειν αὐτὸν καὶ τοιούτους αὐτῷ λογισμοὺς ὑποβάλλει, οἵους ἀνθρώπων μὲν οὐδείς, μόνος δὲ ὁ τούτων πατὴρ διάβολος ἐφευρίσκει. Τοῦτο δὲ ποιεῖ φθονῶν τῷ θεοφιλεῖ, ἵνα εἰς ἀπόγνωσιν ἐλθὼν ὡς","english":"(11) Turn away from evil and do good. That is: fight against the enemies, so that you may diminish the passions; then be watchful, so that they may not increase. And again: fight, so that you may acquire the virtues, and afterwards be watchful, so that you may preserve them. And this would be to work and to keep. (12) Those who, by God's permission, tempt us either inflame the desiring part of the soul, or disturb the irascible part, or darken the rational part, or surround the body with pains, or plunder our bodily possessions. (13) The demons either tempt us by themselves, or they arm against us those who do not fear the Lord; by themselves, when we are apart from men, as also the Lord in the wilderness; through men, when we spend our time with them, as also the Lord through the Pharisees. But let us, looking to our own pattern, repel them from both sides. (14) When the mind begins to make progress in the love of God, then the demon of blasphemy also begins to tempt it and to suggest to it such thoughts as no man, but only the devil, their father, invents. And he does this out of envy toward the God-loving one, so that, having come to despair as","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"τοιαῦτα διανοηθείς, μηκέτι τολμήσῃ διὰ τῆς συνήθους προσευχῆς πρὸς αὐτὸν ἀναπτῆναι. Οὐδὲν δὲ ἐντεῦθεν ὠφελεῖται ὁ ἀλάστωρ πρὸς τὸν ἴδιον σκοπόν, ἀλλὰ καὶ μᾶλλον βεβαιοτέρους ἡμᾶς ἀπεργάζεται. Πολεμούμενοι γὰρ καὶ ἀντιπολεμοῦντες δοκιμώτεροι καὶ γνησιώτεροι εἰς τὴν ἀγάπην τοῦ Θεοῦ εὑρισκόμεθα· ἡ δὲ ῥομφαία αὐτοῦ εἰσέλθοι εἰς καρδίαν αὐτοῦ καὶ τὰ τόξα αὐτοῦ συντριβείη.\n\n(ιε’) Ὁ νοῦς ἐπιβάλλων τοῖς ὁρατοῖς κατὰ φύσιν νοεῖ τὰ πράγματα διὰ μέσης τῆς αἰσθήσεως καὶ οὔτε ὁ νοῦς κακὸν οὔτε τὸ κατὰ φῦσιν νοεῖν οὔτε δὲ τὰ πράγματα οὔτε ἡ αἴσθησις· Θεοῦ γάρ εἰσι ταῦτα τὰ ἔργα. Τί οὖν ἐστι τὸ κακόν; Δῆλον ὅτι τὸ πάθος τοῦ κατὰ φύσιν νοήματος, ὅπερ δύναται μὴ εἶναι ἐν τῇ τῶν νοημάτων χρήσει, ἐὰν ὁ νοῦς γρηγορῇ.\n\n(ιστ’) Πάθος ἐστὶ κίνησις ψυχῆς παρὰ φύσιν ἢ ἐπὶ φιλίαν ἄλογον ἢ ἐπὶ μῖσος ἄκριτον ἤ τινος ἢ διά τι τῶν αἰσθητῶν. Οἷον ἐπὶ μὲν φιλίαν ἄλογον ἢ βρωμάτων ἢ γυναικὸς ἢ χρημάτων ἢ δόξης παρερχομένης ἤ τινος ἄλλου τῶν αἰσθητῶν ἢ διὰ ταῦτα· ἐπὶ μῖσος δὲ ἄκριτον, οἷον ἤ τινος τῶν προειρημένων, ὡς εἴρηται, ἢ πρός τινα διὰ ταῦτα.","english":"Having thought such things, let him no longer dare to fly up to him through his customary prayer. Nor is the avenger helped at all from this toward his own purpose, but he even makes us more steadfast. For being warred upon and warring back, we are found more approved and more genuine in the love of God; and may his sword enter into his heart and may his bows be broken.\n\n(15) The intellect, applying itself to things visible, understands things according to nature through the mediation of sense perception; and neither is the intellect evil, nor the understanding according to nature, nor the things themselves, nor the sense perception; for these are the works of God. What then is evil? Clearly it is the passion of the thought according to nature, which is able not to exist in the use of thoughts, if the intellect is watchful.\n\n(16) Passion is a movement of the soul contrary to nature, either toward irrational friendship or toward indiscriminate hatred, either of something or because of something among things perceived by the senses. For example, toward irrational friendship for foods or a woman or money or passing glory or some other of the things perceived by the senses, or because of these; and toward indiscriminate hatred, for example, either of something of the things previously mentioned, as has been said, or against someone because of these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"(ιζ’) Ἤ πάλιν κακία ἐστὶν ἡ ἐσφαλμένη χρῆσις τῶν νοημάτων, ᾗ ἐπακολουθεῖ ἡ παράχρησις τῶν πραγμάτων. Οἷον ὡς ἐπὶ τῆς γυναικὸς ἡ ὀρθὴ χρῆσις τῆς συνουσίας ὁ σκοπός ἐστι τῆς παιδοποιίας. Ὁ οὖν εἰς τὴν ἡδονὴν ἀποβλεψάμενος ἐσφάλη περὶ τὴν χρῆσιν, τὸ μὴ καλὸν ὡς καλὸν ἡγησάμενος· ὁ οὖν τοιοῦτος παραχρῆται γυναικὶ συνουσιαζόμενος. Καὶ ἐπὶ τῶν ἄλλων δὲ πραγμάτων καὶ νοημάτων ὁμοίως.\n\n(ιη’) Ὅταν τὸν νοῦν οἱ δαίμονες τῆς σωφροσύνης ἐκβαλόντες τοῖς τῆς πορνείας λογισμοῖς περικυκλώσωσι, τότε μετὰ δακρύων λέγε πρὸς τὸν Δεσπότην· Ἐκβαλόντες με νῦν περιεκύκλωσάν με· τὸ ἀγαλλίαμά μου, λύτρωσαί με ἀπὸ τῶν κυκλωσάντων με· καὶ σώζῃ.\n\n(ιθ’) Βαρὺς ὁ τῆς πορνείας δαίμων καὶ σφοδρῶς ἐπιτίθεται τοῖς κατὰ τοῦ πάθους ἀγωνιζομένοις καὶ μάλιστα ἐν τῇ ἀμελείᾳ τῆς διαίτης καὶ ἐν ταῖς συντυχίαις τῶν γυναικῶν. Λεληθότως γὰρ τῇ λειότητι τῆς ἡδονῆς ὑποκλέπτων τὸν νοῦν, μετέπειτα ἐπεμβαίνει διὰ τῆς μνήμης ἡσυχάζοντι· τό τε σῶμα ἐμπυρίζων καὶ ποικίλας μοφρὰς τῷ νῷ παριστῶν, πρὸς τὴν συγκατάθεσιν τῆς ἁμαρτίας αὐτὸν ἐκκαλεῖται· ἃς ἐὰν θέλῃς μὴ ἐγχρονίζειν ἔν σοι, νηστείαν ἀναλαβοῦ καὶ κόπον καὶ ἀγρυπνίαν καὶ τὴν καλὴν ἡσυχίαν μετὰ ἐκτενοῦς προσευχῆς. (κ’) Οἱ τὴν ψυχὴν ἡμῶν ἀεὶ ζητοῦντες διὰ τῶν ἐμπαθῶν λογισμῶν ζητοῦσιν, ἵνα αὐτὴν εἰς τὴν κατὰ διάνοιαν ἢ τὴν κατ᾽ ἐνέργειαν ἁμαρτίαν ἐμβάλωσιν. Ὅταν οὖν εὕρωσι τὸν νοῦν μὴ παραδεχόμενον, τότε αἰσχυνθήσονται καὶ ἐντραπήσονται· ὅταν δὲ τῇ πνευματικῇ θεωρίᾳ ἐνασχολούμενον, τότε ἀποστραφήσονται καὶ καταισχυνθήσονται σφόδρα διὰ τάχους.","english":"(17) Or again, evil is the mistaken use of thoughts, which is followed by the misuse of things. For example, in the case of a woman, the right use of intercourse is the purpose of procreation. So the one who fixes his gaze on pleasure has erred concerning its use, having regarded what is not good as good; such a person misuses a woman when he has intercourse. And it is the same with other things and thoughts.\n\n(18) When the demons, having driven chastity from the mind, encircle it with thoughts of fornication, then say to the Master with tears: Those who drove me out have now encircled me; my joy, deliver me from those who have encircled me; and you are saved.\n\n(19) The demon of fornication is heavy and fiercely attacks those who struggle against the passion, especially in neglect of diet and in encounters with women. For secretly, by the smoothness of pleasure, stealing upon the mind, he afterwards assails it through memory when it is at rest; and setting the body on fire and presenting various forms to the mind, he calls it forth to consent to sin. If you wish these not to linger in you, take up fasting and toil and vigil and good stillness with earnest prayer.\n\n(20) Those who always seek our soul seek it through impassioned thoughts, in order to cast it into sin in thought or in action. When therefore they find the mind not accepting them, then they will be ashamed and put to shame; but when they find it occupied with spiritual contemplation, then they will turn away and be put to shame exceedingly, quickly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"(κα’) Διακόνου λόγον ἐπέχει ὁ πρὸς τοὺς ἱεροὺς ἀγῶνας ἀλείφων τὸν νοῦν καὶ τοὺς ἐμπαθεῖς λογισμοὺς ἀπελαύνων ἀπ᾽ αὐτοῦ· πρεσβυτέρου δέ, ὁ εἰς τὴν γνῶσιν τῶν ὄντων φωτίζων καὶ τὴν ψευδώνυμον γνῶσιν ἐξαφανίζων· ἐπισκόπου δέ, ὁ τῷ ἁγίῳ μύρῳ τελειῶν τῆς γνώσεως τῆς προσκυνητῆς καὶ ἁγίας Τριάδος. (κβ’) Ἀσθενοῦσι μὲν οἱ δαίμονες, ὅταν διὰ τῶν ἐντολῶν μειῶνται τὰ πάθη τὰ ἐν ἡμῖν· ἀπόλλυνται δέ, ὅταν εἰς τέλος διὰ τῆς ἀπαθείας τῆς ψυχῆς ἐξαφανίζωνται, μηκέτι εὑρίσκοντες τὰ δι᾽ ὧν ἐν αὐτῇ εὑρίσκοντο καὶ ἐπολέμουν αὐτήν. Καὶ τοῦτο ἂν εἴη τό· Ἀσθενήσουσι καὶ ἀπολοῦνται ἀπὸ προσώπου σου.\n\n(κγ’) Οἱ μὲν τῶν ἀνθρώπων διὰ φόβον ἀνθρώπινον τῶν παθῶν ἀπέχονται· οἱ δέ, διὰ κενοδοξίαν· ἄλλοι δέ, δι᾽ ἐγκράτειαν· ἕτεροι δὲ διὰ θείων κριμάτων τῶν παθῶν ἐλευθεροῦνται.\n\n(κδ’) Πάντες οἱ λόγοι τοῦ Κυρίου τὰ τέσσαρα ταῦτα περιέχουσι· τὰς ἐντολάς, τὰ δόγματα, τὰς ἀπειλάς, τὰς ἐπαγγελίας. Καὶ πᾶσαν σκληραγωγίαν διὰ ταῦτα ὑπομένομεν, οἷον νηστείας, ἀγρυπνίας, χαμευνίας, κόπους καὶ μόχθους ἐν διακονίαις, ὕβρεις, ἀτιμίας, στρεβλώσεις, θανάτους καὶ τὰ ὅμοια· Διὰ γὰρ τοὺς λόγους τῶν χειλέων σου, φησίν, ἐγὼ ἐφύλαξα ὁδοὺς σκληράς. (κε’) Μισθὸς τῆς ἐγκρατείας, ἡ ἀπάθεια· τῆς δὲ πίστεως, ἡ γνῶσις· καὶ ἡ μὲν ἀπάθεια τίκτει τὴν διάκρισιν· ἡ δὲ γνῶσις, τὴν εἰς Θεὸν ἀγάπην. (κστ’) Πρακτικὴν μὲν ὁ νοῦς κατορθῶν εἰς φρόνησιν προκόπτει· θεωρητικὴν δέ, εἰς γνῶσιν. Τῆς μὲν γάρ ἐστιν εἰς διάκρισιν ἀρετῆς καὶ κακίας φέρειν τὸν ἀγωνιζόμενον· τῆς δέ, εἰς τοὺς περὶ ἀσωμάτων καὶ σωμάτων λόγους ἄγειν τὸν μέτοχον.","english":"(21) The one who anoints the mind for the sacred contests and drives the passionate thoughts away from it holds the rank of deacon; the one who enlightens it into the knowledge of beings and destroys the falsely named knowledge holds that of presbyter; and the one who perfects it with holy myron into the knowledge of the worshipful and holy Trinity holds that of bishop. (22) The demons grow weak when, through the commandments, the passions within us are diminished; and they are destroyed when, through the soul's dispassion, they are utterly abolished, no longer finding the means by which they were found in it and warred against it. And this would be the meaning of: They shall grow weak and shall perish from before your face.\n\n(23) Some men abstain from the passions through human fear; others through vainglory; others through self-control; and others are freed from the passions through divine judgments.\n\n(24) All the words of the Lord contain these four things: the commandments, the doctrines, the threats, the promises. And it is for these that we endure every hardship—fastings, vigils, sleeping on the ground, labors and toils in ministries, insults, dishonors, tortures, deaths, and the like; for, he says, Because of the words of your lips I kept hard ways. (25) The reward of self-control is dispassion; of faith, knowledge; and dispassion gives birth to discernment, while knowledge gives birth to love toward God. (26) The mind, succeeding in the practical life, advances into prudence; and in the contemplative life, into knowledge. For the one belongs to it—to lead the contender to the discernment of virtue and vice; and the other—to lead the participant to the accounts concerning incorporeals and bodies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Τῆς δὲ θεολογικῆς χάριτος τοτηνικαῦτα καταξιοῦται, ὁπηνίκα τὰ προειρημένα πάντα διὰ τῶν τῆς ἀγάπης πτερῶν διαπεράσας καὶ ἐν Θεῷ γενόμενος, τὸν περὶ αὐτοῦ λόγον διὰ τοῦ Πνεύματος, ὡς ἀνθρωπίνῳ νῷ δυνατόν, διασκοπήσει. (κζ’) Θεολογεῖν μέλλων, μὴ τοὺς κατ᾽ αὐτὸν ζητήσῃς λόγους· (οὐ μὴ γὰρ εὕρῃ ἀνθρώπινος νοῦς, ἀλλ᾽ οὐδ᾽ ἄλλου τινὸς τῶν μετὰ Θεόν), ἀλλὰ τοὺς περὶ αὐτόν, ὡς οἷόν τε, διασκόπει, οἷον τοὺς περὶ αἰδιότητος, ἀπειρίας τε καὶ ἀοριστίας, ἀγαθότητός τε καὶ σοφίας καὶ δυνάμεως δημιουργικῆς τε καὶ προνοητικῆς καὶ κριτικῆς τῶν ὄντων. Οὗτος γὰρ ἐν ἀνθρώποις μέγα θεολόγος, ὁ τούτων τοὺς λόγους κἂν ποσῶς ἐξευρίσκων.\n\n(κη’) Δυνατὸς ἀνήρ, ὁ τῇ πράξει τὴν γνῶσιν συζεύξας· τῇ μὲν γὰρ τὴν ἐπιθυμίαν μαραίνει καὶ τὸν θυμὸν ἡμεροῖ· τῇ δὲ τὸν νοῦν πτεροῖ καὶ πρὸς Θεὸν ἐκδημεῖ.\n\n(κθ’) Ὅταν λέγῃ ὁ Κύριος· Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν, τὸ ταὐτὸν τῆς οὐσίας σημαίνει. Ὅταν δὲ πάλιν λέγῃ· Ἐγὼ ἐν τῷ Πατρὶ καὶ ὁ Πατὴρ ἐν ἐμοί, τὸ ἀχώριστον δηλοῖ τῶν ὑποστάσεων. Οἱ οὖν Τριθεΐται χωρίζοντες τοῦ Πατρὸς τὸν Υἱὸν εἰς ἀμφίκρημνον ἐμπίπτουσιν. Ἢ γὰρ συναΐδιον λέγοντες τῷ Πατρὶ τὸν Υἱόν, χωρίζοντες δὲ αὐτὸν ἐξ αὐτοῦ, ἀναγκάζονται λέγειν μὴ ἐξ αὐτοῦ γεγεννῆσθαι καὶ ἐμπεσεῖν εἰς τὸ τρεῖς λέγειν θεοὺς καὶ τρεῖς ἀρχάς· ἢ ἐξ αὐτοῦ γεγεννῆσθαι λέγοντες, χωρίζοντες δέ, ἀναγκάζονται λέγειν μὴ συναΐδιον εἶναι τῷ Πατρὶ καὶ ποιῆσαι ὑπὸ χρόνον τὸν τῶν χρόνων δεσπότην. Χρὴ γὰρ καὶ τὸν ἕνα Θεὸν τηρεῖν καὶ τὰς τρεῖς ὑποστάσεις ὁμολογεῖν, κατὰ τὸν μέγαν Γρηγόριον, καὶ ἑκάστην μετὰ τῆς ἰδιότητος.","english":"He is deemed worthy of the theological grace at that time when, having passed through all the things previously mentioned on the wings of love and having come to be in God, he will examine the account concerning him through the Spirit, as far as is possible for a human mind. (27) When about to theologize, do not seek the accounts that are according to him—for a human mind will not find them, nor indeed will any other of those after God—but examine, as far as possible, the accounts concerning him, such as those concerning eternity, infinity, and indefinability, and goodness, wisdom, and power, both creative and providential and judgmental of beings. For this man is a great theologian among humans, the one who discovers the accounts of these things even to some degree.\n\n(28) A powerful man is he who has yoked knowledge to action; for by the one he quenches desire and tames anger, and by the other he gives wings to the mind and departs to God.\n\n(29) When the Lord says, \"I and the Father are one,\" he signifies the sameness of essence. But when he again says, \"I am in the Father and the Father is in me,\" he reveals the inseparability of the hypostases. Therefore the Tritheists, separating the Son from the Father, fall into a double precipice. For either, saying that the Son is coeternal with the Father but separating him from him, they are compelled to say that he was not begotten from him and to fall into saying three gods and three principles; or, saying that he was begotten from him but separating him, they are compelled to say that he is not coeternal with the Father and to place the Lord of times under time. For one must both preserve the one God and confess the three hypostases, according to the great Gregory, and each one with its own peculiarity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Καὶ γὰρ \"διαιρεῖται\" μέν, ἀλλ᾽ \"ἀδιαιρέτως\", κατὰ τὸν αὐτόν, καὶ \"συνάπτεται\" μέν, \"διῃρημένως\" δέ. Καὶ διὰ τοῦτο παράδοξος καὶ ἡ διαίρεσις καὶ ἡ ἕνωσις· ἐπεὶ τί ἔχει τὸ παράδοξον, εἰ ὡς ἄνθρωπος ἀνθρώπῳ ἥνωταί τε καὶ κεχώρισται, οὕτω καὶ ὁ Υἱὸς τῷ Πατρὶ καὶ οὐδὲν πλέον; (λ’) Ὁ τέλειος ἐν ἀγάπῃ καὶ εἰς ἄκρον ἀπαθείας ἐλθὼν οὐκ ἐπίσταται διαφορὰν ἰδίου καὶ ἀλλοτρίου ἢ ἰδίας καὶ ἀλλοτρίας ἢ πιστοῦ καὶ ἀπίστου ἢ δούλου καὶ ἐλευθέρου ἢ ὅλως ἄρσενος καὶ θηλείας· ἀλλ᾽ ἀνώτερος τῆς τῶν παθῶν τυραννίδος γενόμενος καὶ εἰς τὴν μίαν φύσιν τῶν ἀνθρώπων ἀποβλεπόμενος, πάντας ἐξ ἴσου θεωρεῖ καὶ πρὸς πάντας ἴσως διάκειται. Οὐκ ἔστι γὰρ ἐν αὐτῷ Ἕλλην καὶ Ἰουδαῖος οὐδὲ ἄρσεν καὶ θῆλυ οὐδὲ δοῦλος καὶ ἐλεύθερος, ἀλλὰ τὰ πάντα καὶ ἐν πᾶσι Χριστός.\n\n(λα’) Ἐκ τῶν ὑποκειμένων ἐν τῇ ψυχῇ παθῶν λαμβάνουσιν οἱ δαίμονες τὰς ἀφορμὰς τοῦ κινεῖν ἐν ἡμῖν τοὺς ἐμπαθεῖς λογισμούς· εἶτα διὰ τούτων πολεμοῦντες τὸν νοῦν, ἐκβιάζονται αὐτὸν εἰς συγκατάθεσιν ἐλθεῖν τῆς ἁμαρτίας.","english":"For it is \"divided,\" but \"indivisibly,\" according to the same one, and it is \"united,\" but \"dividedly.\" And for this reason both the division and the union are paradoxical; for what is paradoxical about it, if as man is united to and separated from man, so also the Son is to the Father and nothing more? (30) He who is perfect in love and has come to the utmost of dispassion does not know the difference between his own and another's, or his own and another's, or faithful and unfaithful, or slave and free, or generally male and female; but having become superior to the tyranny of the passions and looking to the one nature of human beings, he views all equally and is disposed equally toward all. For there is not in him Greek and Jew, nor male and female, nor slave and free, but all things and in all things Christ.\n\n(31) From the passions lying in the soul the demons take their occasions for stirring up in us the passionate thoughts; then, warring against the mind through these, they force it to come to agreement with sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Ἡττηθέντος δὲ αὐτοῦ, ἄγουσιν εἰς τὴν κατὰ διάνοιαν ἁμαρτίαν· καὶ ταύτης ἀποτελεσθείσης, φέρουσιν αὐτὸν λοιπὸν αἰχμάλωτον εἰς τὴν πρᾶξιν. Μετὰ δὲ ταύτην λοιπὸν οἱ τὴν ψυχὴν διὰ τῶν λογισμῶν ἐρημώσαντες σὺν αὐτοῖς ὑποχωροῦσι. Μένει δὲ μόνον ἐν τῷ νῷ τὸ εἴδωλον τῆς ἁμαρτίας, περὶ οὗ φησὶν ὁ Κύριος· Ὄταν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγιγνώσκων νοείτω. Τόπος ἅγιος καὶ ναὸς Θεοῦ ὁ νοῦς ὑπάρχει τοῦ ἀνθρώπου, ἐν ᾧ οἱ δαίμονες διὰ τῶν ἐμπαθῶν λογισμῶν τὴν ψυχὴν ἐρημώσαντες, τὸ εἴδωλον τῆς ἁμαρτίας ἔστησαν. Ὅτι δὲ καὶ ἰστορικῶς ἤδη ταῦτα γέγονεν, οὐδεὶς τῶν τὰ ἰωσήππεια ἀνεγνωκότων, ὡς οἶμαι, ἀμφιβάλλει· πλὴν τινές φασι καὶ ἐπὶ τοῦ Ἀντιχρίστου ταῦτα γενήσεσθαι.\n\n(λβ’) Τρία εἰσὶ τὰ κινοῦντα ἡμᾶς ἐπὶ τὰ καλά· τὰ φυσικὰ σπέρματα, αἱ ἅγιαι δυνάμεις καὶ ἡ ἀγαθὴ προαίρεσις. Καὶ τὰ μὲν φυσικὰ σπέρματα, ὡς ὅταν ὃ θέλομεν ἵνα ποιῶσιν ἡμῖν οἱ ἄνθρωποι καὶ ἡμεῖς ὁμοίως ποιῶμεν αὐτοῖς· ἢ ὡς ὅταν ἴδωμέν τινα ἐν στενώσει ἢ ἐν ἀνάγκῃ καὶ φυσικῶς ἐλεῶμεν. Αἱ δὲ ἅγιαι δυνάμεις, οἷον ὅταν κινούμενοι ἐπὶ καλῷ πράγματι εὕρωμεν συνεργίαν ἀγαθὴν καὶ κατευοδώμεθα. Ἡ δὲ ἀγαθὴ προαίρεσις, ὡς ὅταν διακρίνοντες τὸ καλὸν ἀπὸ τοῦ κακοῦ αἱρώμεθα τὸ ἀγαθόν.","english":"When he has been defeated, they lead him into sin in the mind; and when this has been accomplished, they then bring him captive into action. And after this, those who have laid the soul waste through their thoughts withdraw along with them. Only the image of sin remains in the mind, concerning which the Lord says: \"When you see the abomination of desolation standing in a holy place, let the reader understand.\" The holy place and temple of God is the mind of man, in which the demons, having laid the soul waste through impassioned thoughts, have set up the image of sin. That these things have already happened historically as well, no one of those who have read the writings of Josephus doubts, as I think; except that some say these things will also happen in the time of the Antichrist.\n\n(32) There are three things that move us toward good: natural seeds, the holy powers, and good choice. Natural seeds, as when we wish that men should do to us as we also do to them; or as when we see someone in distress or necessity and naturally have compassion. The holy powers, as when, being moved toward a good deed, we find good cooperation and are prospered. Good choice, as when, distinguishing good from evil, we choose the good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"(λγ’) Τρία δὲ πάλιν εἰσὶ τὰ κινοῦντα ἡμᾶς ἐπὶ τὰ κακά· τὰ πάθη, οἱ δαίμονες καὶ ἡ κακὴ προαίρεσις. Καὶ τὰ μὲν πάθη, ὡς ὅταν ἐπιθυμῶμεν πράγματος παρὰ λόγον, οἷον ἢ βρώματος παρὰ τὸν καιρὸν ἢ παρὰ τὴν χρείαν ἢ γυναικὸς παρὰ τὸν σκοπὸν τῆς παιδοποιίας καὶ τῆς μὴ νομίμου· καὶ πάλιν ὅταν ὀργιζώμεθα ἢ λυπώμεθα παρὰ τὸ εἰκός, οἷον κατὰ τοῦ ἀτιμάσαντος ἢ ζημιώσαντος. Οἱ δὲ δαίμονες, οἷον ὅταν ἐν τῇ ἀμελείᾳ ἡμῶν καιροσκοποῦντες ἐπιτιθῶνται ἡμῖν ἄφνω μετὰ πολλῆς σφοδρότητος, κινοῦντες τὰ προειρημένα πάθη καὶ τὰ ὅμοια. Ἡ δὲ κακὴ προαίρεσις, οἷον ὅταν ἐν γνώσει τοῦ καλοῦ τὸ κακὸν ἀνθαιρώμεθα. (λδ’) Μισθοὶ τῶν πόνων τῆς ἀρετῆς εἰσιν ἡ ἀπάθεια καὶ ἡ γνῶσις· αὗται γὰρ πρόξενοι γίνονται βασιλείας οὐρανῶν, ὡς καὶ τὰ πάθη καὶ ἡ ἀγνωσία κολάσεως αἰωνίου. Ὁ οὖν τούτους διὰ δόξαν ἀνθρώπων ζητῶν καὶ μὴ δι᾽ αὐτὸ τὸ καλόν, ἀκούει παρὰ τῆς Γραφῆς· Αἰτεῖτε καὶ οὐ λαμβάνετε, διότι κακῶς αἰτεῖσθε. (λε’) Εἰσὶ πολλά τινα φύσει καλὰ ὑπὸ τῶν ἀνθρώπων γινόμενα, ἀλλ᾽ οὐ καλὰ πάλιν διά τινα αἰτίαν· οἷον νηστεία καὶ ἀγρυπνία, προσευχὴ καὶ ψαλμῳδία, ἐλεημοσύνη καὶ ξενοδοχία φύσει καλὰ ἔργα εἰσίν, ἀλλ᾽ ὅταν διὰ κενοδοξίαν γίνωνται, οὐκέτι καλά.","english":"(33) Again, there are three things that move us toward evil: the passions, the demons, and the evil choice. The passions, as when we desire a thing contrary to reason, for instance food contrary to the proper time or contrary to need, or a woman contrary to the purpose of childbearing and contrary to what is lawful; and again when we become angry or grieved contrary to what is fitting, for instance against one who has dishonored or harmed us. The demons, as when they watch for opportunities in our negligence and attack us suddenly with great vehemence, stirring up the aforementioned passions and the like. The evil choice, as when, in knowledge of the good, we choose the evil instead. (34) The wages of the labors of virtue are dispassion and knowledge; for these become the causes of the kingdom of heaven, just as the passions and ignorance are of eternal punishment. Therefore, he who seeks these things for the glory of men and not for the good itself hears from the Scripture: You ask and do not receive, because you ask wrongly. (35) There are many things that are by nature good which are done by men, but are again not good for some reason; for instance, fasting and vigil, prayer and psalmody, almsgiving and hospitality are by nature good works, but when they are done for vainglory, they are no longer good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"(λστ’) Πάντων τῶν πραττομένων ὑφ᾽ ἡμῶν τὸν σκοπὸν ζητεῖ ὁ Θεός, εἴτε δι᾽ αὐτὸν πράττομεν εἴτε δι᾽ ἄλλην αἰτίαν. (λζ’) Ὅταν ἀκούσῃς τῆς Γραφῆς λεγούσης· ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ· οὐ τὰ παρὰ τὸν ὀρθὸν σκοπὸν πραττόμενα, εἰ καὶ δοκεῖ καλὰ εἶναι, ὁ Θεὸς καλὰ ἀποδίδωσι, ἀλλὰ τὰ κατὰ τὸν ὀρθὸν δηλονότι. Οὐ γὰρ εἰς τὰ γινόμενα, ἀλλ᾽ εἰς τὸν σκοπὸν τῶν γινομένων ἡ κρίσις τοῦ Θεοῦ ἐφορᾷ. (λη’) Ὁ τῆς ὑπερηφανίας δαίμων διπλῆν ἔχει τὴν πονηρίαν· ἢ γὰρ ἑαυτῷ ἀναπείθει τὸν μοναχὸν ἐπιγράφειν τὰ κατορθώματα καὶ οὐχὶ τῷ Θεῷ τῷ καὶ χορηγῷ τῶν καλῶν καὶ βοηθῷ πρὸς κατόρθωσιν, ἢ τούτῳ μὴ πειθόμενον τοὺς ἔτι ἀτελεστέρους τῶν ἀδελφῶν ὑποβάλλει ἐξουθενεῖν. Ἀγνοεῖ δὲ καὶ οὕτως ὁ ἐνεργούμενος ὅτι τὴν τοῦ Θεοῦ βοήθειαν ἀναπείθει αὐτὸν ἀπαρνεῖσθαι. Εἰ γὰρ ἐκείνους ὡς μὴ δυνηθέντας κατορθῶσαι ἐξουθενεῖ, ἑαυτὸν δηλονότι ὡς ἐξ ἰδίας δυνάμεως κατορθώσαντα εἰσάγει· ὅπερ ἐστὶ ἀμήχανον, τοῦ Κυρίου εἰπόντος· Χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν· ἐπειδὴ ἡ ἡμετέρα ἀσθένεια κινουμένη ἐπὶ τὰ καλὰ ἄνευ τοῦ χορηγοῦ τῶν καλῶν εἰς τέλος ἄγειν οὐ δύναται.","english":"(33) God seeks the purpose of all things we do, whether we do them for his sake or for some other reason. (37) When you hear the Scripture saying, \"You will repay each one according to his works,\" God does not repay as good the things done contrary to the right purpose, even if they seem to be good, but clearly those done according to it. For the judgment of God looks not at the things that are done, but at the purpose of the things that are done. (38) The demon of pride has a twofold wickedness: for either he persuades the monk to ascribe his achievements to himself and not to God, who both supplies the good things and helps toward achievement, or, if he does not persuade him of this, he prompts him to despise the still more imperfect of the brethren. And in this way too the one who is acted upon does not know that he is persuading him to deny the help of God. For if he despises those who were unable to achieve, he is clearly presenting himself as having achieved by his own power—which is impossible, since the Lord said, \"Without me you can do nothing,\" because our weakness, when moved toward good things without the supplier of good things, cannot bring them to completion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"(λθ’) Ὁ ἐγνωκὼς τῆς ἀνθρωπίνης φύσεως τὴν ἀσθένειαν, οὗτος εἴληφε πεῖραν τῆς θείας δυνάμεως καὶ ὁ τοιοῦτος δι᾽ αὐτῆς τὰ μὲν κατορθώσας, τὰ δὲ σπεύδων κατορθῶσαι, οὐκ ἐξουθενεῖ ποτε οὐδένα ἀνθρώπων. Οἶδε γὰρ ὅτι ὥσπερ αὐτῷ ἐβοήθησε καὶ πολλῶν παθῶν καὶ χαλεπῶν ἡλευθέρωσεν, οὕτω δυνατός ἐστι καὶ πᾶσι βοηθῆσαι ὅτε θέλει καὶ μάλιστα τοῖς δι᾽ αὐτὸν ἀγωνιζομένοις· εἰ καὶ κρίμασί τισιν ὑφ᾽ ἓν ἅπαντας τῶν παθῶν οὐκ ἀπαλλάττει, ἀλλ᾽ ἰδίοις καιροῖς, ὡς ἀγαθὸς καὶ φιλάνθρωπος ἰατρός, ἕκαστον τῶν σπευδόντων ἰᾶται. (μ’) Ἐπὶ τῇ τῶν παθῶν ἀνενεργησίᾳ ἡ ὑπερηφανία ἐπισυμβαίνει, ἢ τῶν αἰτιῶν ἀποκοπτομένων ἢ τῶν δαιμόνων δολουργῶς ὑποχωρούντων. (μα’) Πᾶσα σχεδὸν ἁμαρτία διὰ ἡδονὴν γίνεται καὶ ἡ ταύτης ἀναίρεσις διὰ κακοπαθείας καὶ λύπης ἢ ἑκουσίου ἢ ἀκουσίου, διὰ μετανοίας ἢ οἰκονομικῆς ἐπιφορᾶς διὰ τῆς προνοίας ἐπαγομένης. Εἰ γὰρ ἑαυτοὺς ἐκρίνομεν, οὐκ ἂν ἐκρινόμεθα· κρινόμενοι δὲ ὑπὸ Κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν.","english":"(39) The one who has come to know the weakness of human nature has had experience of divine power, and such a person, having through it accomplished some things and hastening to accomplish others, never despises any human being. For he knows that just as God helped him and freed him from many passions and hardships, so he is able to help all when he wills, and especially those who struggle for his sake; even if by certain judgments he does not deliver all alike from their passions, but at their own proper times, as a good and humane physician, he heals each one of those who are striving. (40) Pride follows upon the inactivity of the passions, either when their causes are cut off or when the demons craftily withdraw. (41) Nearly every sin comes about through pleasure, and the removal of this comes about through hardship and grief, either voluntary or involuntary, through repentance or through a providential visitation brought on by providence. For if we judged ourselves, we would not be judged; but being judged by the Lord, we are disciplined, so that we may not be condemned along with the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"(μβ’) Ὅταν σοι ἔλθῃ ἐξ ἀπροσδοκήτου πειρασμός, μὴ τὸν δι᾽ οὗ αἰτιῶ, ἀλλὰ τὸ διὰ τί ζήτει καὶ εὑρίσκεις διόρθωσιν· ἐπεὶ εἴτε δι᾽ ἐκείνου εἴτε δι᾽ ἄλλου πιεῖν εἶχες πάντως τῶν τοῦ Θεοῦ κριμάτων τὸ ἀψίνθιον. (μγ’) Ὅσον εἶ κακότροπος, τὸ κακοπαθεῖν μὴ ἀπαναίνου, ἵνα δι᾽ αὐτοῦ ταπεινωθεὶς τὴν ὑπερηφανίαν ἐμέσῃς.\n\n(μδ’) Οἱ μὲν τῶν πειρασμῶν, ἡδονάς· οἱ δέ, λύπας· οἱ δέ, ὀδύνας σωματικὰς τοῖς ἀνθρώποις προσάγουσι. Κατὰ γὰρ τὴν ἐγκειμένην ἐν τῇ ψυχῇ τῶν παθῶν αἰτίαν καὶ τὸ φάρμακον ὁ ἰατρὸς τῶν ψυχῶν διὰ τῶν αὐτοῦ κριμάτων ἐπιτίθησιν.\n\n(με’) Αἱ ἐπιφοραὶ τῶν πειρασμῶν τοῖς μὲν πρὸς ἤδη γεγονότων ἁμαρτημάτων ἀναίρεσιν, τοῖς δὲ πρὸς νῦν ἐνεργουμένων, ἄλλοις πρὸς μελλόντων ἐνεργεῖσθαι ἀνακοπὴν ἐπάγονται· δίχα τῶν πρὸς δοκιμὴν ἐπισυμβαινόντων, ὡς ἐπὶ τοῦ Ἰώβ.\n\n(μστ’) Ὁ μὲν ἐχέφρων τῶν θείων κριμάτων τὴν ἰατρείαν ἀναλογιζόμενος εὐχαρίστως φέρει τὰς διὰ τούτων ἐπισυμβαινούσας αὐτῷ συμφοράς, μηδένα ἄλλον τούτων αἴτιον ἢ τὰς ἑαυτοῦ ἁμαρτίας λογιζόμενος. Ὁ δὲ ἄφρων, τὴν τοῦ Θεοῦ ἀγνοῶν σοφωτάτην πρόνοιαν, ἁμαρτάνων καὶ παιδευόμενος ἢ τὸν Θεὸν ἢ τοὺς ἀνθρώπους τῶν ἑαυτοῦ κακῶν αἰτίους λογίζεται. (μζ’) Εἰσί τινα ἱστῶντα τὰ πάθη τῆς κινήσεως καὶ μὴ ἐῶντα προβῆναι εἰς αὔξησιν, καί εἰσιν ἕτερα ἐλαττοῦντα καὶ εἰς μείωσιν ἄγοντα· οἷον νηστεία καὶ κόπος καὶ ἀγρυπνία οὐκ ἐῶσιν αὔξειν τὴν ἐπιθυμίαν· ἀναχώρησις δὲ καὶ θεωρία καὶ προσευχὴ καὶ ἔρως εἰς Θεὸν ἐλαττοῦσιν αὐτὴν καὶ εἰς ἀφανισμὸν ἄγουσι. Καὶ ἐπὶ τοῦ θυμοῦ δὲ ὁμοίως·","english":"(42) When a temptation comes upon you unexpectedly, do not blame the one through whom it comes, but seek the reason why, and you will find the remedy; for whether through that person or through another, you were bound to drink the wormwood of God's judgments. (43) However bad your character, do not refuse to suffer hardship, so that through it you may be humbled and vomit out your pride.\n\n(44) Some temptations bring pleasures to people, others griefs, others bodily pains. For in accordance with the cause of the passions lying in the soul, the physician of souls applies the medicine through his judgments.\n\n(45) The onsets of temptations are brought upon some for the removal of sins already committed, upon others for sins now being committed, upon others for the prevention of sins about to be committed; apart from those that occur for the sake of testing, as in the case of Job.\n\n(46) The sensible person, reflecting on the healing purpose of the divine judgments, bears with thanksgiving the misfortunes that come upon him through them, reckoning no other cause of these than his own sins. But the foolish person, ignorant of God's most wise providence, when he sins and is disciplined, reckons either God or other people to be the cause of his own evils. (47) There are certain things that halt the passions in their movement and do not allow them to advance to increase, and there are others that diminish them and bring them to decrease; for example, fasting and toil and vigil do not allow desire to grow; while withdrawal and contemplation and prayer and love toward God diminish it and bring it to extinction. And likewise with anger;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"οἷον μακροθυμία καὶ ἀμνησικακία καὶ πραότης ἱστῶσιν αὐτὸν καὶ οὐκ ἐῶσιν αὔξειν· ἀγάπη δὲ καὶ ἐλεημοσύνη καὶ χρηστότης καὶ φιλανθρωπία εἰς μείωσιν ἄγουσιν.\n\n(μη’) Οὗτινος ὁ νοῦς διαπαντός ἐστι πρὸς τὸν Θεόν, τούτου καὶ ἡ ἐπιθυμία εἰς τὸν θεῖον ὑπερηύξησεν ἔρωτα καὶ ὁ θυμὸς ὁλοστὸς εἰς τὴν θείαν μετετράπη ἀγάπην. Τῇ γὰρ χρονίᾳ τῆς θείας ἐλλάμψεως μετουσίᾳ ὅλος φωτοειδὴς γεγονὼς καὶ τὸ παθητικὸν αὐτοῦ μέρος πρὸς ἑαυτὸν συσφίγξας, εἰς ἔρωτα θεῖον, ὡς εἴρηται, ἀκατάλεκτον καὶ ἀγάπην ἀκατάπαυστον ἔστρεψεν, ὅλως ἐκ τῶν ἐπιγείων ἐπὶ τὸ θεῖον μεταγαγών.\n\n(μθ’) Οὐ πάντως ὁ μὴ φθονῶν μηδὲ ὀργιζόμενος μηδὲ μνησικακῶν τῷ λυπήσαντι ἤδη καὶ ἀγάπην ἔχει πρὸς αὐτόν. Δύναται γὰρ καὶ μήπω ἀγαπῶν κακὸν ἀντὶ κακοῦ μὴ ἀποδοῦναι διὰ τὴν ἐντολήν, οὐ πάντως δὲ ὅτι καὶ καλὸν\n\nἀνταποδοῦναι κακοῦ ἀβιάστως· τὸ γὰρ ἐκ διαθέσεως καλῶς ποιεῖν τοῖς μισοῦσι μόνης ἐστὶ τῆς πνευματικῆς τελείας ἀγάπης. (ν’) Οὐχ ὁ μὴ ἀγαπῶν τινα ἤδη πάντως καὶ μισεῖ αὐτόν, οὐδὲ πάλιν ὁ μὴ μισῶν ἤδη πάντως καὶ ἀγαπᾷ· ἀλλὰ δύναται ὡς μέσος εἶναι πρὸς αὐτόν, τουτέστι μήτε ἀγαπᾶν μήτε μισεῖν. Τὴν γὰρ ἀγαπητικὴν διάθεσιν μόνοι οἱ ἐν τῷ ἐνάτῳ κεφαλαίῳ ταύτης τῆς ἑκατοντάδος εἰρημένοι πέντε τρόποι ἐμποιεῖν πεφύκασιν, ὅ τε ἐπαινετὸς καὶ ὁ μέσος καὶ οἱ ψεκτοί.","english":"For instance, long-suffering and freedom from remembrance of wrongs and gentleness hold it back and do not allow it to grow; but love and almsgiving and kindness and love of humanity lead it to diminution.\n\n(47) Whose mind is continually toward God, his desire also has grown exceedingly into divine love, and his whole anger has been transformed into divine love. For by the long-continued participation in the divine illumination he has become wholly luminous and, gathering his passible part to himself, he has turned it, as has been said, into ineffable divine love and ceaseless love, wholly transferring it from earthly things to the divine.\n\n(49) Not everyone who does not envy nor grow angry nor remember wrongs against the one who has grieved him already also has love toward him. For it is possible, even while not yet loving, not to return evil for evil because of the commandment, but not altogether to return good for evil without constraint; for to do good to those who hate from a disposition is characteristic of perfect spiritual love alone. (50) Not everyone who does not love someone already altogether also hates him, nor again does everyone who does not hate already altogether also love him; but it is possible to be, as it were, in a middle state toward him, that is, neither to love nor to hate. For the five modes spoken of in the ninth chapter of this century alone are naturally able to produce the loving disposition—the praiseworthy, the middle, and the blameworthy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"(να’) Ὅταν ἴδῃς τὸν νοῦν σου τοῖς ὑλικοῖς ἡδέως ἐνασχολούμενον καὶ τοῖς τούτων νοήμασιν ἐμφιλοχωροῦντα, γίνωσκε σεαυτὸν ταῦτα μᾶλλον ἢ τὸν Θεὸν ἀγαπῶντα· Ὅπου γάρ ἐστιν ὁ θησαυρός σου, φησὶν ὁ Κύριος, ἐκεῖ καὶ ἡ καρδία σου ἔσται.\n\n(νβ’) Νοῦς Θεῷ συναπτόμενος καὶ αὐτῷ ἐγχρωνίζων διὰ προσευχῆς καὶ ἀγάπης, σοφὸς γίνεται καὶ ἀγαθὸς καὶ δυνατὸς καὶ φιλάνθρωπος καὶ ἐλεήμων καὶ μακρόθυμος· καὶ ἁπλῶς εἰπεῖν, πάντα σχεδὸν τὰ θεῖα ἰδιώματα ἐν ἑαυτῷ περιφέρει. Τούτου δὲ ἀναχωρῶν καὶ τοῖς ὑλικοῖς προσχωρῶν, ἢ κτηνώδης γίνεται φιλήδονος γεγονὼς ἢ θηριώδης, διὰ ταῦτα τοῖς ἀνθρώποις μαχόμενος. (νγ’) Κόσμον λέγει ἡ Γραφὴ τὰ ὑλικὰ πράγματα καὶ κοσμικοί εἰσιν οἱ τούτοις τὸν νοῦν ἐνασχολοῦντες, πρὸς οὓς καὶ λέγει ἐντρεπτικώτερον· Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ· ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονεία τοῦ βίου οὐκ ἔστιν ἐκ τοῦ Θεοῦ, ἀλλ᾽ ἐκ τοῦ κόσμου ἐστί, καὶ τὰ ἑξῆς.\n\n(νδ’) Μοναχός ἐστιν ὁ τῶν ὑλικῶν πραγμάτων τὸν νοῦν ἀποχωρίσας καὶ δι᾽ ἐγκρατείας καὶ ἀγάπης καὶ ψαλμῳδίας καὶ προσευχῆς προσκαρτερῶν τῷ Θεῷ. (νε’) Κτηνοτρόφος μέν ἐστιν νοητῶς ὁ πρακτικός· κτηνῶν γὰρ λόγον ἐπέχουσι τὰ ἠθικὰ κατορθώματα, διὸ καὶ ἔλεγεν ὁ Ἰακώβ· Ἄνδρες κτηνοτρόφοι εἰσὶν οἱ παῖδές σου. Ποιμὴν δὲ προβάτων, ὁ γνωστικός· προβάτων γὰρ λόγον ἐπέχουσιν οἱ λογισμοί, ἐπὶ τὰ ὄρη τῶν θεωρημάτων ὑπὸ τοῦ νοῦ ποιμαινόμενοι, διὰ τοῦτο καί· Βδέλυγμα τοῖς Αἰγυπτίοις πᾶς ποιμὴν προβάτων, ἤγουν ταῖς ἐναντίαις δυνάμεσι.","english":"(51) When you see your mind pleasurably occupied with material things and lingering over the thoughts of them, know that you love these things more than God. For where your treasure is, says the Lord, there will your heart be also.\n\n(52) A mind joined to God and abiding in him through prayer and love becomes wise and good and powerful and loving toward humanity and merciful and long-suffering; and to speak simply, it carries within itself nearly all the divine attributes. But withdrawing from this and attaching itself to material things, it becomes either beast-like, having become pleasure-loving, or wild-beast-like, fighting against human beings because of these things. (53) Scripture calls material things the world, and worldly are those who occupy their mind with them, to whom it also says more reproachfully: Do not love the world nor the things in the world; the desire of the flesh and the desire of the eyes and the arrogance of life are not from God, but are from the world, and so on.\n\n(54) A monk is one who has separated his mind from material things and perseveres in God through self-control and love and psalmody and prayer. (55) The practical man is, in a spiritual sense, a keeper of livestock; for moral achievements have the rank of livestock, which is why Jacob also said: Your servants are keepers of livestock. And the contemplative man is a shepherd of sheep; for thoughts have the rank of sheep, pastured by the mind on the mountains of contemplations, which is why it is also said: Every shepherd of sheep is an abomination to the Egyptians, that is, to the opposing powers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"(νστ’) Ὁ μὲν φαῦλος νοῦς, κινουμένου τοῦ σώματος διὰ τῶν αἰσθήσεων ἐπὶ τὰς ἰδίας ἐπιθυμίας καὶ ἡδονάς, ἐξακολουθεῖ καὶ συγκατίθεται ταῖς τούτου φαντασίαις καὶ ὁρμαῖς· ὁ δὲ ἐνάρετος ἐγκρατεύεται καὶ κατέχει αὐτὸ ἀπὸ τῶν ἐμπαθῶν φαντασιῶν καὶ ὁρμῶν καὶ μᾶλλον φιλοσοφεῖ βελτίους ποιῆσαι τὰς τοιαύτας αὐτοῦ κινήσεις.\n\n(νζ’) Τῶν ἀρετῶν αἱ μέν εἰσι σωματικαί, αἱ δὲ ψυχικαί. Καὶ σωματικαὶ μέν εἰσιν, οἷον νηστεία, ἀγρυπνία, χαμευνία, διακονία, ἐργόχειρον πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ἢ πρὸς μετάδοσιν καὶ τὰ ἑξῆς. Ψυχικαὶ δέ εἰσιν, οἷον ἀγάπη, μακροθυμία, πραότης, ἐγκράτεια, προσευχὴ καὶ τὰ ἑξῆς. Ἐὰν οὖν ἔκ τινος ἀνάγκης ἢ περιστάσεως σωματικῆς, οἷον ἀρρωστίας ἤ τινος τῶν τοιούτων, συμβῇ ἡμῖν μὴ δυνηθῆναι ἐκτελέσαι τὰς προειρημένας σωματικὰς ἀρετάς, συγγνώμην ἔχομεν παρὰ τοῦ καὶ τὰς αἰτίας εἰδότος. Τὰς δὲ ψυχικὰς μὴ ἐκτελοῦντες, οὐδεμίαν ἕξομεν ἀπολογίαν· οὐ γάρ εἰσιν ὑπὸ ἀνάγκην.\n\n(νη’) Ἡ εἰς Θεὸν ἀγάπη πάσης ἡδονῆς παρερχομένης καὶ παντὸς πόνου καὶ λύπης πείθει καταφρονεῖν τὸν μέτοχον αὐτῆς. Καὶ πειθέτωσάν σε οἱ ἅγιοι πάντες, τοσαῦτα πεπονθότες διὰ Χριστὸν μετὰ χαρᾶς. (νθ’) Πρόσεχε σεαυτῷ ἀπὸ τῆς μητρὸς τῶν κακῶν φιλαυτίας, ἥτις ἐστὶν ἡ τοῦ σώματος ἄλογος φιλία. Ἐκ ταύτης γὰρ εὐλογοφανῶς τίκτονται οἱ πρῶτοι καὶ ἐμπαθεῖς καὶ γενικώτατοι τρεῖς λογισμοί, ὁ τῆς γαστριμαργίας λέγω καὶ φιλαργυρίας καὶ κενοδοξίας, τὰς ἀφορμὰς ἐκ τῆς ἀναγκαίας τοῦ σώματος δῆθεν λαμβάνοντες","english":"(52) The base mind, when the body is stirred through the senses toward its own desires and pleasures, follows along and consents to its fantasies and impulses; but the virtuous mind restrains itself and holds itself back from the passionate fantasies and impulses, and rather strives to make such movements of its own better.\n\n(53) Of the virtues, some are bodily and some are of the soul. Bodily virtues are, for example, fasting, vigil, sleeping on the ground, service, manual work so as not to burden anyone or for the sake of giving, and the like. Virtues of the soul are, for example, love, longsuffering, gentleness, self-control, prayer, and the like. If, then, through some necessity or bodily circumstance—such as illness or some such thing—it happens that we are unable to fulfill the aforementioned bodily virtues, we have forgiveness from the One who knows the causes as well. But if we fail to fulfill the virtues of the soul, we will have no defense; for they are not under compulsion.\n\n(54) Love toward God persuades the one who shares in it to despise every passing pleasure and every pain and grief. And let all the saints persuade you, who suffered so much for Christ with joy. (55) Take heed to yourself against self-love, the mother of evils, which is the irrational affection for the body. For from this are plausibly born the first three passionate and most general thoughts—I mean those of gluttony, love of money, and vainglory—taking their occasions, as it were, from the body's necessities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"χρείας· ἐξ ὧν γεννᾶται ἅπας ὁ τῶν κακῶν κατάλογος. Δεῖ οὗν, ὡς εἴρηται, προσέχειν ἀναγκαίως καὶ ταύτῃ πολεμεῖν μετὰ πολλῆς νήψεως· ταύτης γὰρ ἀναιρουμένης, συναναιροῦνται πάντες οἱ ἐξ αὐτῆς.\n\n(ε’) Τὸ τῆς φιλαυτίας πάθος τῷ μὲν μοναχῷ ἐλεεῖν ὑποτίθεται τὸ σῶμα καὶ συνελθεῖν παρὰ τὸ προσῆκον εἰς τὰ βρώματα, οἰκονομίας δῆθεν χάριν καὶ κυβερνήσεως, ἵνα κατὰ μικρὸν παρασυρόμενος εἰς τὸν βόθρον τῆς φιληδονίας ἐμπέσῃ. Τῷ δὲ κοσμικῷ ἐντεῦθεν ἤδη πρόνοιαν αὐτῷ ποιεῖσθαι εἰς ἐπιθυμίαν ὑποβάλλει.\n\n(ξα’) Τὴν τῆς προσευχῆς ἀκροτάτην κατάστασιν ταύτην εἶναι λέγουσι· τὸ ἔξω σαρκὸς καὶ κόσμου γενέσθαι τὸν νοῦν καὶ ἄϋλον πάντη καὶ ἀνείδεον ἐν τῷ προσεύχεσθαι. Ὁ οὖν ταύτην ἀλώβητον διατηρῶν τὴν κατάστασιν, οὗτος ὄντως ἀδιαλείπτως προσεύχεται.\n\n(ξβ’) Ὥσπερ τὸ σῶμα ἀποθνῆσκον πάντων χωρίζεται τῶν τοῦ κόσμου πραγμάτων, οὕτω καὶ ὁ νοῦς ἐν τῷ ἄκρως προσεύχεσθαι ἀποθνήσκων πάντων χωρίζεται τῶν τοῦ κόσμου νοημάτων. Ἐὰν μὴ γὰρ τὸν τοιοῦτον ἀποθάνῃ θάνατον, μετὰ Θεοῦ εὑρεθῆναι καὶ ζῆσαι οὐ δύναται. (ξγ’) Μηδείς σε ἀπατήσῃ, μοναχέ, ὅτι ἔνι σε σωθῆναι ἡδονῇ καὶ κενοδοξίᾳ δουλεύοντα.","english":"(52) ...of need; from these is born the whole catalogue of evils. It is necessary, then, as has been said, to pay attention and to war against this with great sobriety; for when this is destroyed, all the things that come from it are destroyed together with it.\n\n(65) The passion of self-love suggests to the monk to take pity on the body and to indulge beyond what is fitting in foods, ostensibly for the sake of management and governance, so that being gradually dragged along he may fall into the pit of the love of pleasure. But to the worldly man it suggests from this point on to make provision for himself with a view to desire.\n\n(61) They say that this is the highest state of prayer: for the mind to become outside of flesh and world, and wholly immaterial and formless in praying. He, then, who keeps this state undamaged, this man truly prays without ceasing.\n\n(62) Just as the body, when it dies, is separated from all the things of the world, so too the mind, when it dies in the highest degree of prayer, is separated from all the thoughts of the world. For unless it dies this kind of death, it cannot be found with God and live. (63) Let no one deceive you, monk, that it is possible for you to be saved while serving pleasure and vainglory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"(ξδ’) Ὥσπερ τὸ σῶμα διὰ τῶν πραγμάτων ἁμαρτάνει καὶ ἔχει πρὸς παιδαγωγίαν τὰς σωματικὰς ἀρετάς, ἵνα σωφρονῇ· οὕτω καὶ ὁ νοῦς διὰ τῶν ἐμπαθῶν νοημάτων καὶ ἔχει ὡσαύτως πρὸς παιδαγωγίαν τὰς ψυχικὰς ἀρετάς, ἵνα καθαρῶς καὶ ἀπαθῶς ὁρῶν τὰ πράγματα σωφρονῇ. (ξε’) Ὥσπερ τὰς ἡμέρας διαδέχονται αἱ νύκτες καὶ τὰ θέρη οἱ χειμῶνες· οὕτω κενοδοξίαν καὶ ἡδονὴν λύπαι καὶ ὀδύναι, εἴτε ἐν τῷ παρόντι εἴτε ἐν τῷ μέλλοντι.\n\n(ξστ’) Οὐκ ἔστιν ἁμαρτήσαντα ἐκφυγεῖν τὴν μέλλουσαν κρίσιν ἄνευ ἑκουσίων ἐνταῦθα πόνων ἢ ἀκουσίων ἐπιφορῶν. (ξζ’) Διὰ πέντε αἰτίας φασὶ παραχωρεῖσθαι ἡμᾶς ὑπὸ τοῦ Θεοῦ πολεμεῖσθαι ὑπὸ δαιμόνων· καὶ πρώτην μὲν εἶναί φασιν, ἵνα πολεμούμενοι καὶ ἀντιπολεμοῦντες εἰς διάκρισιν τῆς ἀρετῆς καὶ τῆς κακίας ἔλθωμεν· δευτέραν δέ, ἵνα πολέμῳ καὶ πόνῳ τὴν ἀρετὴν κτώμενοι, βεβαίαν αὐτὴν καὶ ἀμετάπτωτον ἔξωμεν· τρίτην δέ, ἵνα προκόπτοντες εἰς τὴν ἀρετὴν μὴ ὑψηλοφρονῶμεν, ἀλλὰ μάθωμεν ταπεινοφρονεῖν· τετάρτην δέ, ἵνα πειραθέντες τῆς κακίας, τέλειον μῖσος αὐτὴν μισήσωμεν· πέμπτην δὲ ἐπὶ πάσαις, ἵνα ἀπαθεῖς γενόμενοι μὴ ἐπιλαθώμεθα τῆς οἰκείας ἀσθενείας μήτε τῆς τοῦ βοηθήσαντος δυνάμεως. (ξη’) Ὥσπερ τοῦ πεινῶντος ὁ νοῦς ἄρτον φαντάζεται καὶ τοῦ διψῶντος ὕδωρ, οὕτω καὶ τοῦ γαστριμάργου ποικιλίας ἐδεσμάτων· καὶ τοῦ φιληδόνου, μορφὰς γυναικῶν· καὶ τοῦ κενοδόξου, τὰς ἐξ ἀνθρώπων τιμάς· καὶ τοῦ φιλαργύρου, τὰ κέρδη· καὶ τοῦ μνησικάκου, τὴν ἄμυναν τοῦ λυπήσαντος· καὶ τοῦ φθονεροῦ, τὴν κάκωσιν τοῦ φθονουμένου, καὶ ἐπὶ τῶν ἄλλων παθῶν ὁμοίως.","english":"(64) Just as the body sins through material things and has the bodily virtues for its discipline, so that it may be temperate, so too the mind sins through impassioned thoughts and likewise has the virtues of the soul for its discipline, so that, seeing things purely and dispassionately, it may be temperate. (65) Just as nights succeed days and winters succeed summers, so pains and griefs succeed vainglory and pleasure, whether in the present or in the future.\n\n(66) It is not possible for one who has sinned to escape the coming judgment without voluntary labors here or involuntary afflictions. (67) They say that for five reasons we are permitted by God to be warred against by demons; and they say the first is that, being warred against and warring back, we may come to the discernment of virtue and vice; the second, that, acquiring virtue through war and labor, we may possess it firmly and immutably; the third, that, progressing in virtue, we may not be high-minded, but may learn to be humble-minded; the fourth, that, having experienced evil, we may hate it with a perfect hatred; and the fifth, beyond all, that, having become dispassionate, we may not forget our own weakness nor the power of the one who helped us. (68) Just as the mind of the hungry imagines bread and that of the thirsty water, so too that of the glutton imagines varieties of foods; and that of the pleasure-lover, the forms of women; and that of the vainglorious, honors from men; and that of the money-lover, profits; and that of the resentful, the revenge of the one who grieved him; and that of the envious, the harm of the one envied, and likewise in the case of the other passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Ἐκ γὰρ τῶν παθῶν ὀχλούμενος ὁ νοῦς λαμβάνει τὰ ἐμπαθὴ νοήματα, καὶ ἐγρηγορότος τοῦ σώματος καὶ κατὰ τοὺς ὕπνους.\n\n(ξθ’) Ὅταν ἡ ἐπιθυμία αὔξῃ, τὰς ποιητικὰς τῶν ἡδονῶν ὕλας ἐν τοῖς ὕπνοις ὁ νοῦς φαντάζεται· ὅταν δὲ ὁ θυμός, τὰ φόβων ποιητικὰ πράγματα βλέπει. Αὔξουσι μέντοι τὰ πάθη οἱ ἀκάθαρτοι δαίμονες, συνεργὸν τὴν ἡμετέραν ἀμέλειαν λαμβάνοντες καὶ ταῦτα ἐρεθίζοντες· ἐλαττοῦσι δὲ οἱ ἅγιοι ἄγγελοι, πρὸς τὴν τῶν ἀρετῶν ἡμᾶς κινοῦντες ἐργασίαν.\n\n(ο’) Τὸ μὲν ἐπιθυμητικὸν τῆς ψυχῆς πυκνότερον ἐρεθιζόμενον ἕξιν φιληδονίας δυσκίνητον τῇ ψυχῇ ἐντίθησιν· ὁ δὲ θυμὸς συνεχῶς ταρασσόμενος δειλὸν καὶ ἄνανδρον τὸν νοῦν ἀπεργάζεται. Ἰῶνται δὲ τὸ μὲν ἄσκησις ἐπιτεταμένη νηστείας καὶ ἀγρυπνίας καὶ προσευχῆς· τὸν δέ, χρηστότης καὶ φιλανθρωπία καὶ ἀγάπη καὶ ἔλεος.\n\n(οα’) Ἢ διὰ τῶν πραγμάτων οἱ δαίμονες πολεμοῦσιν ἢ διὰ τῶν ἐν πράγμασιν ἐμπαθῶν νοημάτων· καὶ διὰ μὲν τῶν πραγμάτων τοὺς ἐν τοῖς πράγμασιν ὄντας, διὰ δὲ τῶν νοημάτων τοὺς τῶν πραγμάτων κεχωρισμένους. (οβ’) Ὅσον ἐστὶν εὐκοπώτερον τὸ κατὰ διάνοιαν ἁμαρτάνειν τοῦ κατ᾽ ἐνέργειαν, τοσοῦτόν ἐστι βαρύτερος ὁ διὰ τῶν νοημάτων πόλεμος τοῦ διὰ τῶν πραγμάτων.","english":"For when the mind is troubled by the passions, it receives the impassioned thoughts, both while the body is awake and during sleep.\n\n(69) When desire increases, the mind in sleep imagines the materials that produce pleasures; but when anger increases, it sees things that produce fears. The impure demons indeed increase the passions, taking our negligence as their collaborator and stirring them up; but the holy angels diminish them, moving us to the practice of the virtues.\n\n(70) The desiring faculty of the soul, when stirred more frequently, implants in the soul a disposition to pleasure that is hard to move; and anger, when continually disturbed, renders the mind cowardly and unmanly. The former is healed by intense ascetic practice of fasting, vigil, and prayer; the latter by kindness, love of humanity, love, and mercy.\n\n(71) The demons wage war either through things or through the impassioned thoughts that are in things; and through things they attack those who are occupied with things, but through thoughts those who are separated from things. (72) By as much as it is easier to sin in thought than in action, by so much is the war waged through thoughts heavier than that waged through things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"(ογ’) Τὰ μὲν πράγματα ἔξωθέν εἰσι τοῦ νοῦ, τὰ δὲ τούτων νοήματα ἔσωθεν συνίστανται. Ἐν αὐτῷ οὖν ἐστι τὸ εὖ τούτοις χρήσασθαι ἢ κακῶς· τῇ γὰρ ἐσφαλμένῃ τῶν νοημάτων χρήσει ἢ παράχρησις τῶν πραγμάτων ἀκολουθεῖ. (οδ’) Διὰ τῶν τριῶν τούτων λαμβάνει ὁ νοῦς τὰ ἐμπαθῆ νοήματα· διὰ τῆς αἰσθήσεως, διὰ τῆς κράσεως, διὰ τῆς μνήμης. Καὶ διὰ μὲν τῆς αἰσθήσεως, ὅταν προσβάλλοντα αὐτῇ τὰ πράγματα πρὸς ἅπερ τὰ πάθη κεκτήμεθα, κινῇ αὐτὸν πρὸς ἐμπαθεῖς λογισμούς· διὰ δὲ τῆς κράσεως, ὅταν ἐξ ἀκολάστου διαίτης ἢ ἐνεργείας δαιμόνων ἢ νοσήματός τινος ἀλλοιουμένη ἡ τοῦ σώματος κρᾶσις, κινῇ αὐτὸν πάλιν πρὸς ἐμπαθεῖς λογισμοὺς ἢ κατὰ τῆς προνοίας· διὰ δὲ τῆς μνήμης, ὅταν τῶν πραγμάτων πρὸς ἅπερ πεπόνθαμεν τὰ νοήματα ἡ μνήμη ἀναφέρῃ καὶ κινῇ αὐτὸν ὁμοίως πρὸς ἐμπαθεῖς λογισμούς.\n\n(οε’) Τῶν εἰς χρῆσιν παρὰ Θεοῦ δοθέντων ἡμῖν πραγμάτων τὰ μὲν ἐν τῇ ψυχῇ, τὰ δὲ ἐν τῷ σώματι, τὰ δὲ περὶ τὸ σῶμα εὑρίσκεται· οἷον ἐν μὲν τῇ ψυχῇ, αἱ δυνάμεις αὐτῆς· ἐν δὲ τῷ σώματι, τὰ αἰσθητήρια καὶ τὰ λοιπὰ μέλη· περὶ δὲ τὸ σῶμα, βρώματα, χρήματα, κτήματα καὶ τὰ ἑξῆς. Τὸ οὖν εὖ τούτοις χρήσασθαι ἢ κακῶς ἢ τοῖς περὶ ταῦτα συμβεβηκόσιν ἢ ἐναρέτους ἢ φαύλους ἡμᾶς ἀποφαίνει. (οστ’) Τῶν ἐν τοῖς πράγμασι συμβεβηκότων τὰ μέν εἰσι τῶν ἐν τῇ ψυχῇ, τὰ δὲ τῶν ἐν τῷ σώματι, τὰ δὲ τῶν περὶ τὸ σῶμα πραγμάτων· καὶ τῶν μὲν ἐν τῇ ψυχῇ, οἷον γνῶσις καὶ ἄγνοια, λήθη καὶ μνήμη, ἀγάπη καὶ μῖσος, φόβος καὶ θάρσος, λύπη καὶ χαρὰ καὶ τὰ ἑξῆς·","english":"(73) Things themselves are outside the mind, but the thoughts of them are constituted from within. So it is in its power to use them well or badly; for a mistaken use of thoughts is followed by a misuse of things. (74) Through these three the mind receives the impassioned thoughts: through sensation, through temperament, and through memory. Through sensation, when the things that assail it—things toward which we have acquired passions—move it toward impassioned thoughts; through temperament, when the body's temperament is altered by an intemperate way of life or by the activity of demons or by some illness, and moves it again toward impassioned thoughts or even against providence; through memory, when memory brings back the thoughts of the things we have suffered and similarly moves it toward impassioned thoughts.\n\n(75) Of the things given to us by God for use, some are found in the soul, some in the body, and some around the body: in the soul, for instance, its powers; in the body, the sense organs and the remaining members; around the body, food, money, possessions, and the like. So the good or bad use of these, or of the circumstances that befall them, shows us to be either virtuous or base. (76) Of the circumstances that befall things, some belong to those in the soul, some to those in the body, and some to the things around the body; and of those in the soul, for instance, knowledge and ignorance, forgetfulness and memory, love and hatred, fear and boldness, grief and joy, and the like;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"τῶν ἐν τῷ σώματι, οἷον ἡδονὴ καὶ πόνος, αἴσθησις καὶ πήρωσις, ὑγίεια καὶ νόσος, ζωὴ καὶ θάνατος καὶ τὰ τοιαῦτα· τῶν δὲ περὶ τὸ σῶμα, οἷον εὐτεκνία καὶ ἀτεκνία, πλοῦτος καὶ πενία, δόξα καὶ ἀδοξία καὶ τὰ ἑξῆς. Τούτων δὲ τὰ μὲν καλά, τὰ δὲ κακὰ τοῖς ἀνθρώποις νομίζεται, οὐδὲν αὐτῶν κακὸν ὂν τῷ ἰδίῳ λόγῳ· παρὰ δὲ τὴν χρῆσιν εἴτε κακὰ κυρίως εἴτε ἀγαθὰ εὑρίσκεται. (οζ’) Καλὴ ἡ γνῶσις τῇ φύσει, ὁμοίως δὲ καὶ ἡ ὑγίεια· ἀλλὰ τἀναντία τοὺς πολλοὺς ἤπερ ταῦτα ὤνησεν. Τοῖς γὰρ φαύλοις οὐκ εἰς καλὸν ἡ γνῶσις συμβαίνει, εἰ καὶ τῇ φύσει, ὡς εἴρηται, ἐστὶ καλή· ὁμοίως δὲ οὐδὲ ὑγίεια οὐδὲ πλοῦτος οὐδὲ χαρά· οὐ γὰρ συμφερόντως τούτοις κέχρηνται. Ἄρα οὖν τἀναντία τούτοις συμφέρει· οὐκοῦν οὐδὲ ἐκεῖνα κακὰ τῷ ἰδίῳ λόγῳ τυγχάνει, εἰ καὶ δοκεῖ κακὰ εἶναι.\n\n(οη’) Μὴ παραχρῶ τοῖς νοήμασιν, ἵνα μὴ ἐξ ἀνάγκης καὶ τοῖς πράγμασι παραχρήσῃ. Ἐὰν γὰρ μή τις πρῶτον κατὰ διάνοιαν ἁμαρτάνῃ, οὐκ ἂν ἁμάρτοι ποτὲ κατ᾽ ἐνέργειαν.","english":"Of things in the body, such as pleasure and pain, sensation and mutilation, health and sickness, life and death, and the like; and of things around the body, such as having good children and childlessness, wealth and poverty, fame and obscurity, and so on. Of these, some are considered good and some bad by men, though none of them is bad in its own nature; but according to use, they are found to be either truly bad or good. (77) Knowledge is good by nature, and likewise health; but the opposites of these have benefited the many more than these have. For knowledge does not turn out for good in the case of the wicked, even if by nature, as has been said, it is good; and likewise neither health nor wealth nor joy; for they have not used these profitably. Therefore their opposites are profitable; so neither are those things bad in their own nature, even if they seem to be bad.\n\n(78) Do not misuse your thoughts, lest you necessarily misuse things as well. For if one does not first sin in thought, he would never sin in action.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"(οθ’) Εἰκὼν τοῦ χοϊκοῦ αἱ γενικαὶ κακίαι ὑπάρχουσιν, οἷον ἀφροσύνη, δειλία, ἀκολασία, ἀδικία· εἰκὼν δὲ τοῦ ἐπουρανίου αἱ γενικαὶ ἀρεταί, οἷον φρόνησις, ἀνδρεία, σωφροσύνη, δικαιοσύνη. Ἀλλὰ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου.\n\n(π’) Εἰ θέλεις εὑρεῖν τὴν ὁδὸν τὴν ἀπάγουσαν εἰς τὴν ζωήν, ἐν τῇ ὁδῷ αὐτὴν ζήτει, κἀκεῖ αὐτὴν εὑρίσκεις, τῇ εἰπούσῃ· Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή. Πλὴν σφόδρα ἐμπόνως ζήτει, διότι ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν, καὶ μήπως τῶν ὀλίγων ἀπολειφθείς, μετὰ τῶν πολλῶν εὑρεθήσῃ. (πα’) Διὰ τὰ πέντε ταῦτα ἡ ψυχὴ ἀπὸ ἁμαρτιῶν ἀνακόπτεται· ἢ διὰ τὸν φόβον τῶν ἀνθρώπων ἢ διὰ τὸν φόβον τῆς κρίσεως ἢ διὰ τὴν μέλλουσαν μισθαποδοσίαν ἢ διὰ τὴν ἀγάπην τοῦ Θεοῦ ἢ τελευταῖον διὰ τὴν συνείδησιν τύπτουσαν.\n\n(πβ’) Τινές φασιν ὅτι οὐκ ἂν ἦν τὸ κακὸν ἐν τοῖς οὖσιν, εἰ μήτι δ᾽ ἂν ἑτέρα τις ἦν δύναμις, ἡ ἀνθέλκουσα ἡμᾶς ἐπ᾽ αὐτό· αὕτη δέ ἐστιν οὐδὲ ἕτερον ἢ ἡ τῶν κατὰ φύσιν τοῦ νοῦ ἐνεργειῶν ἀμέλεια. Διόπερ οἱ τούτων τὴν ἐπιμέλειαν ποιούμενοι, τὰ μὲν καλὰ ἀεὶ ποιοῦσι, τὰ δὲ κακὰ οὐδέποτε. Εἰ οὖν θέλεις καὶ σύ, ἄπωσαι τὴν ἀμέλειαν καὶ συναπελαύνεις τὴν κακίαν, ἥτις ἐστὶν ἡ ἐσφαλμένη χρῆσις τῶν νοημάτων, ᾗ ἐπακολουθεῖ ἡ παράχρησις τῶν πραγμάτων. (πγ’) Κατὰ φύσιν τοῦ ἐν ἡμῖν λογικοῦ μέρους τό τε ὑποταγῆναι τῷ θείῳ λόγῳ καὶ τὸ ἄρχειν τοῦ ἐν ἡμῖν ἀλόγου μέρους· αὕτη οὖν ἡ τάξις ἐν πᾶσι φυλαχθήτω καὶ οὔτε τὸ κακὸν ἔσται ἐν τοῖς οὔσιν οὔτε τὸ ἐπ᾽ αὐτὸ ἀνθέλκον εὑρεθήσεται.","english":"The generic vices are the image of the earthly man, such as folly, cowardice, licentiousness, injustice; and the generic virtues are the image of the heavenly man, such as prudence, courage, temperance, justice. But just as we have borne the image of the earthly man, let us also bear the image of the heavenly man.\n\nIf you wish to find the way that leads to life, seek it in the Way itself, and there you will find it, in the one who said: I am the way and the truth and the life. Only seek it with great labor, because few are those who find it, and take care lest, being left behind with the few, you be found with the many. For these five reasons the soul is turned back from sins: either through fear of men, or through fear of judgment, or through the future recompense, or through the love of God, or finally through the conscience striking it.\n\nSome say that evil would not exist among beings unless there were some other power drawing us back toward it; but this is nothing other than the neglect of the natural operations of the mind. Therefore those who take care of these things always do the good and never the evil. If, then, you also wish it, drive out neglect and you will drive out evil with it, which is the mistaken use of thoughts, followed by the misuse of things. It is according to nature for the rational part in us to be subject to the divine Word and to rule the irrational part in us; let this order, then, be preserved in all things, and neither will evil exist among beings nor will that which draws us back toward it be found.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"(πδ’) Οἱ μὲν τῶν λογισμῶν ἁπλοῖ εἰσιν, οἱ δὲ σύνθετοι. Καὶ ἁπλοῖ μέν εἰσιν οἱ ἀπαθεῖς· σύνθετοι δὲ οἱ ἐμπαθεῖς, ὡς ἐκ πάθους καὶ νοήματος συγκείμενοι. Τούτων οὕτως ἐχόντων, πολλοὺς τῶν ἁπλῶν ἐστιν ἰδεῖν ἑπομένους τοῖς συνθέτοις, ὅταν ἄρξωνται κινεῖσθαι πρὸς τὸ κατὰ διάνοιαν ἁμαρτάνειν. Οἷον ὡς ἐπὶ τοῦ χρυσίου· ἀνέβη ἐπὶ τὴν μνήμην τινὸς λογισμὸς περὶ χρυσίου ἐμπαθὴς καὶ ὥρμησε τῇ διανοίᾳ ἐπὶ τὸ κλέπτειν καὶ ἀπετέλεσε κατὰ νοῦν τὴν ἁμαρτίαν. Συνείποντο δὲ τῇ μνήμῃ τοῦ χρυσίου καὶ ἡ μνήμη τοῦ βαλλαντίου καὶ τοῦ σκευαρίου καὶ τοῦ κουβουκλείου καὶ τῶν ἑξῆς. Καὶ ἡ μὲν μνήμη τοῦ χρυσίου ἦν σύνθετος· εἶχε γὰρ τὸ πάθος· ἡ δὲ τοῦ βαλλαντίου καὶ τοῦ σκευαρίου καὶ τῶν ἑξῆς, ἁπλῆ· οὐ γὰρ εἶχε πρὸς αὐτὰ πάθος ὁ νοῦς· καὶ ἐπὶ παντὸς δὲ λογισμοῦ ὁμοίως ἔχει, ἐπί τε κενοδοξίας καὶ γυναικὸς καὶ τῶν λοιπῶν. Οὐ γὰρ πάντες οἱ συνεπόμενοι τῷ ἐμπαθεῖ λογισμοὶ καὶ ἐμπαθεῖς εἰσιν, ὡς ἀπέδειξεν ὁ λόγος· ἐκ τούτων οὖν δυνάμεθα γνῶναι ποῖα τὰ ἐμπαθῆ νοήματα καὶ ποῖα τὰ ἁπλᾶ.","english":"(104) Some thoughts are simple, and others are composite. And simple thoughts are those free from passion; composite thoughts are those with passion, being composed of passion and thought. This being so, it is possible to see many of the simple thoughts following the composite ones, whenever they begin to be moved toward sinning in the mind. For example, in the case of gold: a passionate thought about gold rose up in someone's memory, and he rushed in his mind toward stealing, and completed the sin in his intellect. And there followed the memory of gold, along with the memory of the purse and the chest and the storeroom and the like. And the memory of gold was composite, for it had the passion; but the memory of the purse and the chest and the like was simple, for the intellect had no passion toward them. And it is the same with every thought, both with vainglory and with a woman and with the rest. For not all the thoughts that follow a passionate thought are themselves passionate, as the argument has demonstrated. From these, then, we can know which thoughts are passionate and which are simple.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"(πε’) Τινὲς μέν φασιν ὅτι τῶν μορίων τοῦ σώματος καθαπτόμενοι οἱ δαίμονες κατὰ τοὺς ὕπνους κινοῦσι τὸ πάθος τῆς πορνείας· εἶτα τὸ πάθος κινούμενον ἀναφέρει τὴν μορφὴν τῆς γυναικὸς διὰ τῆς μνήμης ἐπὶ τὸν νοῦν. Τινὲς δέ, ὅτι τῷ μὲν νῷ ἐν σχήματι γυναικὸς παραφαίνονται· τῶν δὲ μορίων τοῦ σώματος καθαπτόμενοι, τὴν ὄρεξιν κινοῦσι καὶ οὕτω γίνονται αἱ φαντασίαι. Ἕτεροι δὲ πάλιν, ὅτι τὸ πάθος τὸ ἐπικρατοῦν ἐν τῷ πλησιάζοντι δαίμονι κινεῖ τὸ πάθος καὶ οὕτως ἀνάπτεται πρὸς λογισμοὺς ἡ ψυχή, ἀναφέρουσα τὰς μορφὰς διὰ τῆς μνήμης· καὶ ἐπὶ τῶν ἄλλων δὲ ἐμπαθῶν φαντασιῶν ὁμοίως οἱ μὲν οὕτως, οἱ δὲ οὕτως συμβαίνειν φασί. Πλὴν ἐν οὐδενὶ τῶν εἰρημένων τρόπων ἰσχύουσι πάθος τὸ οἱονδήποτε κινῆσαι οἱ δαίμονες, παρούσης τῇ ψυχῇ ἀγάπης καὶ ἐγκρατείας, οὔτε ἐγρηγορότος τοῦ σώματος οὔτε κατὰ τοὺς ὕπνους. (πστ’) Τὰ μὲν τῶν τοῦ νόμου ἐντολῶν καὶ σωματικῶς καὶ πνευματικῶς ἀνάγκη φυλάττειν, τὰ δὲ πνευματικῶς μόνον. Οἷον τὸ οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις καὶ τὰ ὅμοια, καὶ σωματικῶς καὶ πνευματικῶς χρὴ φυλάττειν· καὶ πνευματικῶς δὲ τρισσῶς. Τὸ δὲ περιτέμνεσθαι καὶ φυλάττειν τὸ Σάββατον καὶ σφάξαι τὸν ἀμνὸν καὶ ἔδεσθαι ἄζυμα ἐπὶ πικρίδων καὶ τὰ ὅμοια, πνευματικῶς μόνον.","english":"(105) Some say that the demons, by touching the parts of the body during sleep, stir up the passion of fornication; then the passion, once stirred, brings up the form of a woman through memory to the mind. Others say that they appear to the mind in the shape of a woman, and by touching the parts of the body they stir up desire, and thus the fantasies arise. Others again say that the passion prevailing in the demon who draws near stirs up the passion, and thus the soul is kindled toward thoughts, bringing up the forms through memory; and in the case of the other passionate fantasies likewise, some say it happens in this way and others in that. Yet in none of the ways mentioned do the demons have power to stir up any passion whatsoever, when love and self-control are present in the soul, neither while the body is awake nor during sleep. (106) Some of the commandments of the law must be kept both bodily and spiritually, and others only spiritually. For example, \"You shall not commit adultery,\" \"You shall not murder,\" \"You shall not steal,\" and the like, must be kept both bodily and spiritually—and spiritually in a threefold way. But to be circumcised, to keep the Sabbath, to slaughter the lamb, and to eat unleavened bread with bitter herbs, and the like, must be kept only spiritually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"(πζ’) Τρεῖς εἰσιν ἠθικαὶ καταστάσεις γενικώτεραι ἐν τοῖς μοναχοῖς· καὶ πρώτη μέν, τὸ μηδὲν ἁμαρτάνειν κατ᾽ ἐνέργειαν· δευτέρα δέ, τὸ μὴ ἐγχρονίζειν ἐν τῇ ψυχῇ τοὺς ἐμπαθεῖς λογισμούς· τρίτη δέ, τὸ τὰς μορφὰς τῶν γυναικῶν καὶ τῶν λυπησάντων ἀπαθῶς θεωρεῖν κατὰ διάνοιαν.\n\n(πη’) Ἀκτήμων ἐστὶν ὁ ἀποταξάμενος πᾶσι τοῖς ὑπάρχουσιν αὐτῷ καὶ μηδὲν τὸ σύνολον ἐπὶ γῆς κεκτημένος πλὴν τοῦ σώματος· καὶ τὴν πρὸς αὐτὸ δὲ σχέσιν διαρρήξας, τῷ Θεῷ καὶ τοῖς εὐσεβέσι τὴν ἑαυτοῦ κατεπίστευσεν οἰκονομίαν. (πθ’) Τῶν κτωμένων οἱ μὲν ἀπαθῶς κτῶνται, διὸ καὶ στερούμενοι αὐτῶν οὐ λυποῦνται, ὡς οἱ τὴν ἁρπαγὴν τῶν ὑπαρχόντων αὐτῶν μετὰ χαρᾶς προσδεξάμενοι. Οἱ δὲ ἐμπαθῶς κτῶνται, διὸ καὶ μέλλοντες στερεῖσθαι περίλυποι γίνονται, ὡς ὁ ἐν τῷ Εὐαγγελίῳ πλούσιος ἀπῆλθε λυπούμενος· εἰ δὲ καὶ στεροῦνται, μέχρι θανάτου λυποῦνται. Τοῦ οὖν ἀπαθοῦς καὶ τοῦ ἐμπαθοῦς τὴν διάθεσιν ἡ στέρησις ἐλέγχει.\n\n( ‘) Τοὺς μὲν ἄκρως προσευχομένους πολεμοῦσιν οἱ δαίμονες, ἵνα τὰ νοήματα τῶν αἰσθητῶν πραγμάτων ψιλὰ μὴ ἀναλαμβάνωσι· τοὺς δὲ γνωστικούς, ἵνα ἐγχρονίζωσιν ἐν αὐτοῖς οἱ ἐμπαθεῖς λογισμοί· τοὺς δὲ περὶ τὴν πρᾶξιν ἀγωνιζομένους, ἵνα πείσωσιν αὐτοὺς κατ᾽ ἐνέργειαν ἁμαρτάνειν· παντὶ δὲ τρόπῳ πρὸς πάντας ἀγωνίζονται, ἵνα ἀπὸ τοῦ Θεοῦ οἱ δείλαιοι τοὺς ἀνθρώπους χωρίσωσι. ( α’) Οἱ κατὰ τὸν βίον τοῦτον ὑπὸ τῆς θείας προνοίας εἰς εὐσέβειαν ἐγγυμναζόμενοι, διὰ τῶν τριῶν τούτων πειρασμῶν δοκιμάζονται· οἷον ἢ διὰ τῆς τῶν ἡδέων δόσεως, ὡς ἐπὶ ὑγείας καὶ κάλλους καὶ εὐτεκνίας καὶ χρημάτων καὶ δόξης καὶ τῶν ὁμοίων·","english":"(87) There are three more general ethical states among monks. The first is to sin in no way in action; the second is not to let impassioned thoughts linger in the soul; the third is to contemplate the forms of women and of those who have caused grief without passion, in the mind.\n\n(88) He is without possessions who has renounced all that he owns and possesses nothing at all on earth except the body; and having broken even his attachment to it, he has entrusted his own stewardship to God and to the pious. (89) Of those who acquire possessions, some acquire them without passion, and therefore when they are deprived of them they are not grieved, like those who welcomed the plundering of their possessions with joy. But others acquire them with passion, and therefore when they are about to be deprived of them they become deeply grieved, like the rich man in the Gospel who went away grieved; and if they are deprived, they grieve even to death. Deprivation therefore exposes the disposition of the impassioned and the dispassioned alike.\n\n(90) The demons wage war against those who pray supremely, so that they may not take up the bare meanings of sensible things; against the contemplatives, so that impassioned thoughts may linger in them; against those struggling in practice, so that they may persuade them to sin in action. And in every way they struggle against all, so that these wretched beings may separate men from God. (91) Those who in this life are exercised by divine providence unto piety are tested through these three temptations: for instance, through the giving of pleasant things, as in the case of health and beauty and good children and wealth and glory and the like;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"ἢ διὰ τῆς τῶν λυπηρῶν ἐπιφορᾶς, οἷον στερήσεως τέκνων καὶ χρημάτων καὶ δόξης· ἢ διὰ τῶν ὀδύνην ἐμποιούντων τῷ σώματι, οἷον νοσημάτων καὶ βασάνων καὶ τῶν ἑξῆς. Καὶ πρὸς μὲν τοὺς πρώτους λέγει ὁ Κύριος· Εἴ τις οὐκ ἀποτάσσεται πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ, οὐ δύναταί μου εἶναι μαθητής· πρὸς δὲ τοὺς δευτέρους καὶ τοὺς τρίτους· Ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν. ( β’) Τὰ τέσσαρα ταῦτά φασιν ἀλλοιῶσαι τὴν κρᾶσιν τοῦ σώματος καὶ διδόναι τῷ νῷ λογισμοὺς εἴτε ἐμπαθεῖς εἴτε ἀπαθεῖς δι᾽ αὐτῆς· οἷον τοὺς ἀγγέλους, τοὺς δαίμονας, τοὺς ἀέρας, τὴν δίαιταν. Καὶ τοὺς μὲν ἀγγέλους λόγῳ φασὶν ἀλλοιῶσαι· τοὺς δὲ δαίμονας, δι᾽ ἐπαφῆς· τοὺς δὲ ἀέρας, ταῖς μεταβολαῖς· τὴν δὲ δίαιταν, ταῖς τῶν βρωμάτων καὶ πομάτων ποιότησι καὶ πλεονασμῷ καὶ ἐλαττώσει· πάρεξ τῶν διὰ μνήμης καὶ ἀκοῆς καὶ ὁράσεως συμβαινουσῶν αὐτῇ ἀλλοιώσεων, πρωτοπαθούσης τῆς ψυχῆς ἐκ τῶν συμπιπτόντων αὐτῇ λυπηρῶν ἢ χαροποιῶν. Καὶ ἐκ τούτων μὲν προσπάσχουσα ἡ ψυχὴ ἀλλοιοῖ τὴν κρᾶσιν τοῦ σώματος· ἐκ δὲ τῶν προειρημένων ἡ κρᾶσις ἀλλοιουμένη παρέχει τῷ νῷ λογισμούς. ( γ’) Θάνατος μέν ἐστι κυρίως ὁ τοῦ Θεοῦ χωρισμός· κέντρον δὲ τοῦ θανάτου, ἡ ἁμαρτία· ὃ δεξάμενος ὁ Ἀδὰμ ὁμοῦ τοῦ τῆς ζωῆς ξύλου καὶ τοῦ παραδείσου καὶ τοῦ Θεοῦ ἐξόριστος γέγονεν· ᾧ ἐπεκολούθησεν ἐξ ἀνάγκης καὶ ὁ τοῦ σώματος θάνατος. Ζωὴ δὲ κυρίως ἐστὶν ὁ εἰπῶν· Ἐγώ εἰμι ἡ ζωή· οὗτος ἐν τῷ θανάτῳ γενόμενος, τὸν νεκρωθέντα πάλιν εἰς τὴν ζωὴν ἐπανήγαγεν.","english":"or through the infliction of distressing things, such as the loss of children, possessions, and reputation; or through things that produce pain in the body, such as illnesses, tortures, and the like. And to the first group the Lord says: If anyone does not renounce all that he possesses, he cannot be my disciple; and to the second and third: In your endurance possess your souls. (2) They say that these four things alter the temperament of the body and give to the mind thoughts either impassioned or dispassionate through it: for example, the angels, the demons, the airs, and the diet. And they say that the angels alter it by reason; the demons, by contact; the airs, by their changes; and the diet, by the qualities of foods and drinks and by excess and deficiency—besides the alterations that come to it through memory, hearing, and sight, when the soul is first affected by the distressing or joyful things that befall it. And from these things the soul, being affected, alters the temperament of the body; and from the aforementioned things the temperament, being altered, supplies thoughts to the mind. (3) Death in the proper sense is separation from God; and the sting of death is sin; having received this, Adam at once became an exile from the tree of life, from paradise, and from God; and the death of the body necessarily followed upon this. Life in the proper sense is the one who said: I am the life; having come into death, he led the one who had been put to death back again into life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"( δ’) Ὁ λόγος συγγραφόμενος ἢ πρὸς τὴν ἑαυτοῦ ὑπόμνησιν συγγράφεται ἢ πρὸς ὠφέλειαν ἑτέρων ἢ καὶ ἄμφω ἢ πρὸς βλάβην τινῶν ἢ πρὸς ἐπίδειξιν ἢ ἐξ ἀνάγκης.\n\n( ε’) Τόπος χλόης ἐστὶν ἡ πρακτικὴ ἀρετή· ὕδωρ δὲ ἀναπαύσεως, ἡ γνῶσις τῶν γεγονότων.\n\n( στ‘) Σκιὰ θανάτου ἐστὶν ἡ ἀνθρωπίνη ζωή· εἴ τις οὖν ἐστι μετὰ τοῦ Θεοῦ καὶ ὁ Θεὸς μετ᾽ αὐτοῦ ἐστιν, οὗτος δύναται εἰπεῖν ἐναργῶς τό· Ἐὰν γὰρ καὶ πορευθῶ ἐν μέσῳ σκιᾶς θανάτου, οὐ φοβηθήσομαι κακά, ὅτι σὺ μετ᾽ ἐμοῦ εἶ.\n\n( ζ’) Νοῦς μὲν καθαρὸς ὀρθὰ βλέπει τὰ πράγματα· λόγος δὲ γεγυμνασμένος ὑπ᾽ ὄψιν ἄγει τὰ ὁραθέντα· ἀκοὴ δὲ λαμπρὰ ὑποδέχεται αὐτά. Ὁ δὲ τῶν τριῶν ἐστερημένος τὸν εἰρηκότα κακίζει. ( η’) Μετὰ τοῦ Θεοῦ ἐστιν ὁ τὴν ἁγίαν γινώσκων Τριάδα καὶ τὴν δημιουργίαν αὐτῆς καὶ τὴν πρόνοιαν καὶ τὸ παθητικὸν μέρος τῆς ψυχῆς ἀπαθὲς κεκτημένος.\n\n( θ’) Τὴν ῥάβδον σημαίνειν φασὶ τὴν κρίσιν τὴν τοῦ Θεοῦ· τὴν δὲ βακτηρίαν, τὴν πρόνοιαν. Τοῦ οὖν τῆς τούτων γνώσεως μετειληφότος ἐστὶ τὸ λέγειν· Ἡ ῥάβδος σου καὶ ἡ βακτηρία σου, αὐταί με παρεκάλεσαν. (ρ’) Ὅταν ὁ νοῦς παθῶν γυμνωθῇ καὶ τῇ τῶν ὄντων καταλάμπηται θεωρίᾳ, τότε δύναται καὶ ἐν Θεῷ γενέσθαι καὶ ὡς δεῖ προσεύχεσθαι. ΕΚΑΤΟΝΤΑΣ ΤΡΙΤΗ (α’) Ἡ μὲν εὔλογος τῶν νοημάτων καὶ τῶν πραγμάτων χρῆσις σωφροσύνης καὶ ἀγάπης καὶ γνώσεώς ἐστι ποιητική· ἡ δὲ ἄλογος, ἀκολασίας καὶ μίσους καὶ ἀγνωσίας.","english":"(d') A written discourse is composed either for one's own remembrance, or for the benefit of others, or both, or for the harm of some, or for display, or from necessity.\n\n(e') The place of grass is the practical virtue; and the water of rest is the knowledge of things that have come to be.\n\n(st') Human life is the shadow of death. If, then, anyone is with God and God is with him, this one can say plainly: For even if I walk in the midst of the shadow of death, I will not fear evils, because you are with me.\n\n(z') A pure mind sees things rightly; a trained reason brings what has been seen before the eyes; and a bright hearing receives them. But the one deprived of the three blames the one who has spoken.\n\n(ē') He is with God who knows the holy Trinity and its creation and providence, and who possesses the passible part of the soul free from passion.\n\n(th') They say the rod signifies the judgment of God, and the staff, providence. So it belongs to the one who has partaken of the knowledge of these things to say: Your rod and your staff, they have comforted me.\n\n(r') When the mind is stripped of the passions and is illumined by the contemplation of beings, then it can both be in God and pray as it ought.\n\nONE HUNDRED AND THIRTY-THREE\n\n(a') The reasonable use of thoughts and things is productive of chastity and love and knowledge; but the unreasonable use, of licentiousness and hatred and ignorance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"(β’) Ἡτοίμασας ἐνώπιόν μου τράπεζαν, καὶ τὰ ἑξῆς. Ἡ τράπεζα ἐνταῦθα σημαίνει τὴν πρακτικὴν ἀρετήν· αὕτη γὰρ ἐξ ἐναντίας τῶν θλιβόντων ἡμᾶς παρὰ Χριστοῦ ἡτοιμάσθη. Τὸ δὲ ἔλαιον τὸ λιπαῖνον τὸν νοῦν, τὴν θεωρίαν τῶν γεγονότων· τὸ δὲ ποτήριον τοῦ Θεοῦ, τὴν γνῶσιν τὴν τοῦ Θεοῦ· τὸ δὲ ἔλεος αὐτοῦ, τὸν Λόγον αὐτοῦ καὶ Θεόν. Οὗτος γὰρ διὰ τῆς ἐνανθρωπήσεως αὐτοῦ καταδιώκει πάσας τὰς ἡμέρας, ἕως οὗ πάντας καταλάβῃ τοὺς σωθησομένους, ὥσπερ τὸν Παῦλον. Ὁ δὲ οἶκος, τὴν βασιλείαν, ἐν ᾗ ἀποκαθίστανται πάντες οἱ ἅγιοι. Ἡ δὲ μακρότης τῶν ἡμερῶν, τὴν αἰώνιον ζωήν.\n\n(γ’) Κατὰ παράχρησιν αἱ κακίαι τῶν τῆς ψυχῆς δυνάμεων ἡμῖν ἐπισυμβαίνουσιν, οἷον τῆς τε ἐπιθυμητικῆς καὶ τῆς θυμοειδοῦς καὶ τῆς λογιστικῆς. Καὶ τῆς μὲν λογιστικῆς δυνάμεως παράχρησίς ἐστιν ἀγνωσία καὶ ἀφροσύνη· τῆς δὲ θυμοειδοῦς καὶ ἐπιθυμητικῆς, μῖσος καὶ ἀκολασία. Χρῆσις δὲ τούτων, γνῶσις καὶ φρόνησις, ἀγάπη τε καὶ σωφροσύνη· εἰ δὲ τοῦτο, οὐδὲν τῶν ὑπὸ Θεοῦ κτισθέντων καὶ γεγονότων ἐστὶ κακόν.","english":"(b') You prepared a table before me, and the rest. The table here signifies practical virtue; for this was prepared by Christ in the face of those who afflict us. And the oil that makes the mind fat signifies the contemplation of created things; and the cup of God signifies the knowledge of God; and his mercy signifies his Word and God. For he, through his incarnation, pursues all the days until he overtakes all who are to be saved, as he did Paul. And the house signifies the kingdom, in which all the saints are restored. And the length of days signifies eternal life.\n\n(g') Vices befall us through the misuse of the powers of the soul—namely, the desiring, the irascible, and the rational. The misuse of the rational power is ignorance and folly; of the irascible and desiring powers, hatred and licentiousness. Their use is knowledge and prudence, love and chastity. And if this is so, none of the things created and made by God is evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"(δ’) Οὐ τὰ βρώματα κακά, ἀλλ᾽ ἡ γαστριμαργία· οὐδὲ ἡ παιδοποιία, ἀλλ᾽ ἡ πορνεία· οὐδὲ τὰ χρήματα, ἀλλ᾽ ἡ φιλαργυρία· οὐδὲ ἡ δόξα, ἀλλ᾽ ἡ κενοδοξία. Εἰ δὲ τοῦτο, οὐδὲν ἐν τοῖς οὖσι κακόν, εἰ μὴ ἡ παράχρησις, ἥτις ἐπισυμβαίνει ἐκ τῆς τοῦ νοῦ ἀμελείας περὶ τὴν φυσικὴν γεωργίαν.\n\n(ε’) Τὸ ἐν δαίμοσι κακὸν ταῦτα εἶναί φησιν ὁ μακάριος Διονύσιος· θυμὸν ἄλογον, ἄνουν ἐπιθυμίαν, φαντασίαν προπετῆ. Ἀλογία δὲ καὶ ἄνοια καὶ προπέτεια ἐπὶ τῶν λογικῶν στερήσεις εἰσὶ λόγου καὶ νοῦ καὶ περισκέψεως. Αἱ δὲ στερήσεις τῶν ἕξεών εἰσι δεύτεραι· ἄρα οὖν ἦν ὅτε ὑπῆρχεν ἐν αὐτοῖς λόγος καὶ νοῦς καὶ περίσκεψις εὐλαβής. Εἰ δὲ τοῦτο, οὐδὲ οἱ δαίμονες φύσει κακοί· ἀλλ᾽ ἐκ παραχρήσεως τῶν φυσικῶν δυνάμεων κακοὶ γεγόνασι. (στ‘) Τὰ μὲν τῶν παθῶν, ἀκολασίας· τὰ δέ, μίσους· τὰ δέ, καὶ ἀκολασίας καὶ μίσους εἰσὶ ποιητικά.\n\n(ζ’) Πολυφαγία καὶ ἡδυφαγία ἀκολασίας εἰσὶν αἰτίαι· φιλαργυρία δὲ καὶ κενοδοξία, μίσους πρὸς τὸν πλησίον· ἡ δὲ τούτων μήτηρ φιλαυτία τῶν ἀμφοτέρων ἐστὶν αἰτία.","english":"(d') Foods are not evil, but gluttony is; nor is procreation evil, but fornication is; nor is money evil, but the love of money is; nor is glory evil, but vainglory is. And if this is so, nothing among existing things is evil except misuse, which befalls from the mind's negligence concerning the natural cultivation.\n\n(e') The blessed Dionysius says that the evil among demons is these things: irrational anger, mindless desire, rash imagination. But irrationality and mindlessness and rashness, in the case of rational beings, are privations of reason and mind and circumspection. And privations are secondary to the states; therefore there was a time when reason and mind and reverent circumspection existed in them. And if this is so, not even the demons are evil by nature, but they have become evil from the misuse of their natural powers. (st') Some of the passions are productive of licentiousness, others of hatred, and others of both licentiousness and hatred.\n\n(z') Gluttony and daintiness are causes of licentiousness; but love of money and vainglory, of hatred toward one's neighbor; and self-love, the mother of these, is the cause of both.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"(η’) Φιλαυτία ἐστὶν ἡ πρὸς τὸ σῶμα ἐμπαθὴς καὶ ἄλογος φιλία, ᾗ ἀντίκειται ἀγάπη καὶ ἐγκράτεια· ὁ ἔχων αὐτὴν ἔχει πάντα τὰ πάθη. (θ’) Οὐδείς, φησὶν ὁ Ἀπόστολος, τὴν ἑαυτοῦ σάρκα ἐμίσησεν· ἀλλ᾽ ὑπωπιάζει δηλονότι καὶ δουλαγωγεῖ, μηδὲν πλέον αὐτῇ παρέχων πλὴν διατροφῆς καὶ σκεπασμάτων καὶ τούτων μόνων τῶν πρὸς τὸ ζῆν ἀναγκαίων. Οὕτως οὖν ἀπαθῶς τις ἀγαπᾷ αὐτὴν καὶ ὡς ὑπηρέτιν τῶν θείων ἐκτρέφει καὶ θάλπει αὐτὴν τοῖς τὴν ἔνδειαν αὐτῆς ἀποπληροῦσι μόνοις. (ι’) Ὅν τις ἀγαπᾷ, τοῦτον πάντως καὶ σπεύδει θεραπεύειν. Εἰ οὖν τὸν Θεόν τις ἀγαπᾷ, πάντως καὶ τὰ ἀρεστὰ αὐτῷ σπεύδει ποιεῖν· εἰ δὲ τὴν σάρκα, τὰ ταύτην τέρποντα ἐκτελεῖν.\n\n(ια’) Τῷ μὲν Θεῷ ἀρέσκει ἀγάπη καὶ σωφροσύνη καὶ θεωρία καὶ προσευχή· τῇ δὲ σαρκί, γαστριμαργία καὶ ἀκολασία καὶ τὰ τούτων αὐξητικά. Διὰ τοῦτο οἱ ἐν σαρκὶ ὄντες Θεῷ ἀρέσαι οὐ δύνανται· οἱ δὲ τοῦ Χριστοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις. (ιβ’) Ὁ νοῦς ἐὰν μὲν νεύσῃ πρὸς Θεόν, ἔχει δοῦλον τὸ σῶμα καὶ πλέον οὐδὲν αὐτῷ παρέχει τῶν πρὸς τὸ ζῆν ἀναγκαίων· ἐὰν δὲ νεύσῃ πρὸς τὴν σάρκα, δουλοῦται τοῖς πάθεσι, πρόνοιαν αὐτῆς ἀεὶ εἰς ἐπιθυμίας ποιούμενος. (ιγ’) Εἰ θέλεις τῶν λογισμῶν περιγενέσθαι, ἐπιμελοῦ τῶν παθῶν καὶ εὐχερῶς αὐτοὺς ἀπὸ τοῦ νοῦ ἐξελαύνεις. Οἷον ἐπὶ μὲν τῆς πορνείας, νήστευε, ἀγρύπνει, κοπίασον, ἰδίασον· ἐπὶ δὲ τῆς ὀργῆς καὶ τῆς λύπης, καταφρόνει δόξης καὶ ἀτιμίας καὶ τῶν ὑλικῶν πραγμάτων· ἐπὶ δὲ τῆς μνησικακίας, προσεύχου ὑπὲρ τοῦ λυπήσαντος καὶ ἀπαλλάττῃ.","english":"(8) Self-love is the passionate and irrational love of the body, to which love and self-control are opposed; whoever has it has all the passions. (9) No one, says the Apostle, hated his own flesh; but he clearly beats it and enslaves it, providing it nothing more than food and clothing, and these only the necessities for living. Thus, then, one loves it without passion and nurtures and cherishes it as a servant of divine things with only those things that fulfill its need. (10) Whomever one loves, one certainly hastens to serve. If, then, one loves God, one certainly hastens to do what is pleasing to him; but if one loves the flesh, one carries out what delights it.\n\n(11) What pleases God is love and chastity and contemplation and prayer; but what pleases the flesh is gluttony and licentiousness and the things that increase these. Therefore those who are in the flesh cannot please God; but those who belong to Christ have crucified the flesh with its sufferings and desires. (12) If the mind inclines toward God, it has the body as a slave and provides it nothing more than the necessities for living; but if it inclines toward the flesh, it is enslaved to the passions, always making provision for the flesh unto desires. (13) If you wish to overcome your thoughts, attend to the passions and you will easily drive them out of the mind. For example, in the case of fornication, fast, keep vigil, labor, live in solitude; but in the case of anger and grief, despise glory and dishonor and material things; but in the case of resentment, pray for the one who grieved you and you will be delivered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"(ιδ’) Μὴ τῶν ἀνθρώπων τοῖς ἀσθενεστέροις σεαυτὸν παραμέτρει, ἀλλὰ τῇ ἐντολῇ τῆς ἀγάπης μᾶλλον παράτεινον· τοῖς μὲν γὰρ παραμετρῶν, εἰς τὸν βόθρον τῆς οἰήσεως ἐμπίπτεις· τῇ δὲ παρατείνων, εἰς τὸ ὕψος τῆς τα πεινοφροσύνης προκόπτεις.\n\n(ιε’) Εἰ ὅλως τῆς πρὸς τὸν πλησίον ἀγάπης τὴν ἐντολὴν φυλάττεις, ὑπὲρ τίνος τῆς πρὸς αὐτὸν λύπης τὴν πικρίαν ἐντίκτεις; Ἢ δῆλον ὅτι ταύτης τὰ πρόσκαιρα προτιμῶν καὶ αὐτῶν ἀντεχόμενος, τὸν ἀδελφὸν πολεμεῖς; (ιστ’) Οὐ διὰ τὴν χρείαν τοσοῦτον τὸ χρυσίον ζηλωτὸν τοῖς ἀνθρώποις γέγονεν, ὅσον τὸ δι᾽ αὐτοῦ τοὺς πολλοὺς τὰς ἡδονὰς θεραπεύειν. (ιζ’) Τρία εἰσὶ τὰ αἴτια τῆς τῶν χρημάτων ἀγάπης· φιληδονία, κενοδοξία καὶ ἀπιστία· χαλεπωτέρα δὲ τῶν δύο ἡ ἀπιστία καθέστηκεν. (ιη’) Ὁ μὲν φιλήδονος ἀγαπᾷ ἀργύριον, ἵνα δι᾽ αὐτοῦ τρυφήσῃ· ὁ δὲ κενόδοξος, ἵνα δι᾽ αὐτοῦ δοξασθῇ· ὁ δὲ ἄπιστος, ἵνα κρύψῃ καὶ φυλάξῃ, λιμὸν φοβούμενος ἢ γῆρας ἢ νόσον ἢ ξενιτείαν καὶ ἐπ᾽ αὐτῷ μᾶλλον ἐλπίζει ἢ ἐπὶ τῷ Θεῷ τῷ πάσης κτίσεως δημιουργῷ καὶ προνοητῇ, ἕως τῶν ἐσχάτων καὶ μικροτάτων ζώων.","english":"(14) Do not measure yourself against the weaker among men, but rather stretch yourself toward the commandment of love. For by measuring yourself against them, you fall into the pit of conceit; but by stretching toward it, you advance to the height of humility.\n\n(15) If you keep the commandment of love toward your neighbor at all, for what reason do you give birth to the bitterness of grief against him? Or is it not clear that, preferring the things of this world to that love and clinging to them, you wage war against your brother? (16) It is not for the sake of need that gold has become so coveted by men, but rather so that through it the many may serve their pleasures. (17) There are three causes of the love of money: love of pleasure, vainglory, and unbelief; and unbelief is the more grievous of the two. (18) The lover of pleasure loves silver, in order to luxuriate through it; the vainglorious man, in order to be glorified through it; the unbeliever, in order to hide and guard it, fearing famine or old age or disease or exile, and he hopes in it rather than in God, the Creator and Provider of all creation, down to the last and smallest of living things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"(ιθ’) Τέσσαρές εἰσιν οἱ περιποιούμενοι χρήματα· οἱ προειρημένοι τρεῖς καὶ ὁ οἰκονομικός· μόνος δὲ οὗτος δηλονότι ὀρθῶς περιποιεῖται, ἵνα ἑκάστῳ τὴν χρείαν παρέχων μὴ διαλείπῃ ποτέ.\n\n(κ’) Πάντες οἱ ἐμπαθεῖς λογισμοὶ ἢ τὸ ἐπιθυμητικὸν τῆς ψυχῆς ἐρεθίζουσιν ἢ τὸ θυμικὸν ἐκταράσσουσιν ἢ τὸ λογιστικὸν ἐπισκοτίζουσι· καὶ ἐκ τούτου συμβαίνει τὸν νοῦν ὀφθαλμιᾶσαι πρὸς τὴν πνευματικὴν θεωρίαν καὶ τὴν τῆς προσευχῆς ἐκδημίαν. Καὶ τούτου χάριν ὀφείλει ὁ μοναχός, καὶ μάλιστα ὁ ἡσυχάζων, ἀκριβῶς τοῖς λογισμοῖς προσέχειν καὶ τὰς τούτων αἰτίας καὶ γνῶναι καὶ ἐκκόπτειν. Γινώσκειν δὲ οὕτως· οἷον ἐρεθίζουσι τὸ ἐπιθυμητικὸν τῆς ψυχῆς αἱ ἐμπαθεῖς μνῆμαι τῶν γυναικῶν· τούτων δὲ αἰτίαι, ἡ τῶν\n\nβρωμάτων καὶ πομάτων ἀκρασία καὶ ἡ αὐτῶν τῶν γυναικῶν πυκνὴ καὶ ἄλογος συντυχία· περικόπτει δὲ ταύτας πεῖνα καὶ δίψα καὶ ἀγρυπνία καὶ ἀναχώρησις. Τὸν δὲ θυμὸν πάλιν ἐκταράσσουσιν αἱ ἐμπαθεῖς μνῆμαι τῶν λυπησάντων· αἰτίαι δὲ τούτων, φιληδονία καὶ κενοδοξία καὶ φιλοϋλία· διὰ γὰρ ταῦτα ὁ ἐμπαθῆς λυπεῖται ἢ ὡς στερηθεὶς ἢ ὡς μὴ ἐπιτυχών· περικόπτει δὲ ταύτας ἡ τούτων αὐτῶν καταφρόνησις καὶ ἐξουδένωσις διὰ τὴν εἰς Θεὸν ἀγάπην.","english":"(19) There are four kinds of people who acquire possessions: the three already mentioned, and the one who manages a household; and this one alone, clearly, acquires them rightly, so that providing for each person's need he may never cease.\n\n(20) All passionate thoughts either provoke the desiring part of the soul, or disturb the irascible part, or darken the rational part; and from this it happens that the mind becomes dim-sighted for spiritual contemplation and for the departure of prayer. And for this reason the monk, and especially the one who practices stillness, ought to pay close attention to his thoughts and both to know and to cut off their causes. And he should know them thus: for example, the passionate memories of women provoke the desiring part of the soul; and the causes of these are the intemperance in foods and drinks and the frequent and irrational association with women themselves; but hunger and thirst and vigil and withdrawal cut these off. Again, the passionate memories of those who have caused grief disturb the irascible part; and the causes of these are love of pleasure and vainglory and love of matter; for because of these the passionate man is grieved either as having been deprived or as not having obtained; but contempt and disregard for these very things, for the love of God, cut them off.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"(κα’) Γινώσκει ὁ Θεὸς ἑαυτόν, γινώσκει καὶ τὰ ὑπ᾽ αὐτοῦ γεγονότα· γινώσκουσι δὲ καὶ αἱ ἅγιαι δυνάμεις τὸν Θεόν, γινώσκουσι δὲ καὶ τὰ ὑπὸ τοῦ Θεοῦ γεγονότα. Ἀλλ᾽ οὐχ ὡς ὁ Θεὸς γινώσκει ἑαυτὸν καὶ τὰ ὑπ᾽ αὐτοῦ γεγονότα, οὔτω καὶ αἱ ἅγιαι δυνάμεις γινώσκουσι τὸν Θεὸν καὶ τὰ ὑπ᾽ αὐτοῦ γεγονότα. (κβ’) Ὁ μὲν Θεὸς ἑαυτὸν γινώσκει ἐκ τῆς μακαρίας οὐσίας αὐτοῦ· τὰ δὲ ὑπ᾽ αὐτοῦ γεγονότα ἐκ τῆς σοφίας αὐτοῦ, δι᾽ ᾗς καὶ ἐν ᾗ τὰ πάντα ἐποίησεν. Αἱ δὲ ἅγιαι δυνάμεις τὸν μὲν Θεὸν μετοχῇ γινώσκουσι, ὑπὲρ μετοχὴν ὄντα· τὰ δὲ ὑπ᾽ αὐτοῦ γεγονότα ἀναλήψει τῶν ἐν αὐτοῖς θεωρημάτων. (κγ’) Ἔξω μὲν τοῦ νοῦ εἰσι τὰ γεγονότα, ἔνδον δὲ τὴν αὐτῶν θεωρίαν ἀναλαμβάνει. Οὐχ οὕτως δὲ ἐπὶ Θεοῦ τοῦ ἀϊδίου καὶ ἀπείρου καὶ ἀορίστου καὶ τὸ εἶναι καὶ εὖ εἶναι καὶ ἀεὶ εἶναι τοῖς οὖσι χαρισαμένου. (κδ’) Θεοῦ μετέχει τοῦ ἁγίου ἡ λογικὴ καὶ νοερὰ οὐσία, αὐτῷ τε τῷ εἶναι καὶ τῇ πρὸς τὸ εὖ εἶναι ἐπιτηδειότητι· ἀγαθότητός τέ φημι καὶ σοφίας· καὶ τῇ πρὸς τὸ ἀεὶ εἶναι χάριτι. Ταύτῃ οὖν τὸν Θεὸν γινώσκει· τὰ δὲ ὑπ᾽ αὐτοῦ γεγονότα, τῇ ἀναλήψει, ὡς εἴρηται, τῆς ἐν τοῖς γεγονόσι θεωρουμένης τεχνικῆς σοφίας, ἥτις ἐστὶ ψιλὴ καὶ ἀνυπόστατος ἐν τῷ νῷ συνισταμένη. (κε’) Τέσσαρα τῶν θείων ἰδιωμάτων συνεκτικὰ καὶ φρουρητικὰ καὶ διασωστικὰ τῶν ὄντων δι᾽ ἄκραν ἀγαθότητα ἐκοινοποίησεν ὁ Θεός, παραγαγὼν εἰς τὸ εἶναι τὴν λογικὴν καὶ νοερὰν οὐσίαν· τὸ ὄν, τὸ ἀεὶ ὄν, τὴν ἀγαθότητα καὶ τὴν σοφίαν. Τούτων τὰ μὲν δύο τῇ οὐσίᾳ παρέσχε· τὰ δὲ δύο τῇ γνωμικῇ ἐπιτηδειότητι· καὶ τῇ μὲν οὐσίᾳ τὸ ὂν καὶ τὸ ἀεὶ ὄν·","english":"(20) God knows himself, and he knows also the things that have come to be from him; and the holy powers also know God, and they know also the things that have come to be from God. But not as God knows himself and the things that have come to be from him, so also do the holy powers know God and the things that have come to be from him. (21) God knows himself from his blessed essence, and the things that have come to be from him from his wisdom, through which and in which he made all things. But the holy powers know God by participation, though he is beyond participation; and they know the things that have come to be from him by the apprehension of the contemplations within them. (22) The things that have come to be are outside the mind, but it apprehends their contemplation within. Not so in the case of God, the eternal and infinite and boundless, who has granted to existing things both to be and to be well and always to be. (23) The rational and intellectual essence participates in the Holy God, both by its very being and by its fitness for well-being—I mean goodness and wisdom—and by the grace for always being. By this, then, it knows God; and it knows the things that have come to be from him by the apprehension, as has been said, of the artistic wisdom contemplated in the things that have come to be, which is bare and without subsistence, established in the mind. (24) Four of the divine properties, constitutive and protective and preservative of existing things, God, out of extreme goodness, shared in common, when he brought the rational and intellectual essence into being: being, always being, goodness, and wisdom. Of these he granted the two to the essence, and the two to the faculty of choice; and to the essence, being and always being;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"check","severity":"caution","code":"repetition-warn","text":"Automatic check flagged formulaic repetition. Coptic homiletic style repeats by design, so this records the pattern rather than correcting it."}]},{"i":115,"ref":"p115","source":"τῇ δὲ γνωμικῇ ἐπιτηδειότητι τὴν ἀγαθότητα καὶ τὴν σοφίαν, ἵνα ἅπερ ἐστὶν αὐτὸς κατ᾽ οὐσίαν, γίνηται ἡ κτίσις κατὰ μετουσίαν. Διὰ ταύτην κατ᾽ εἰκόνα καὶ ὁμοίωσιν Θεοῦ λέγεται γεγενῆσθαι· καὶ κατ᾽ εἰκόνα μέν, ὡς ὄν, ὄντος· καὶ ὡς ἀεὶ ὄν, ἀεὶ ὄντος· εἰ καὶ μὴ ἀνάρχως, ἀλλ᾽ ἀτελευτήτως· καθ᾽ ὁμοίωσιν δέ, ὡς ἀγαθός, ἀγαθοῦ· καὶ ὡς σοφός, σοφοῦ· τοῦ κατὰ φύσιν, ὁ κατὰ χάριν. Καὶ κατ᾽ εἰκόνα μὲν πᾶσα φύσις λογική ἐστι τοῦ Θεοῦ· καθ᾽ ὁμοίωσιν δέ, μόνοι οἱ ἀγαθοὶ καὶ σοφοί.\n\n(κστ’) Πᾶσα ἡ λογικὴ καὶ νοερὰ οὐσία διῄρηται εἰς δύο, τουτέστιν εἰς τὴν ἀγγελικὴν καὶ τὴν ἀνθρωπίνην φύσιν. Καὶ πᾶσα ἡ ἀγγελικὴ φύσις διῄρηται πάλιν εἰς δύο καθολικὰς γνώμας τε καὶ ἀγέλας, ἁγίας τε καὶ ἐναγεῖς, τουτέστιν εἰς ἁγίας δυνάμεις καὶ ἀκαθάρτους δαίμονας. Καὶ πᾶσα ἡ ἀνθρωπίνη διῄρηται εἰς γνώμας μόνον καθολικὰς δύο, εὐσεβεῖς λέγω καὶ ἀσεβεῖς. (κζ’) Ὁ μὲν Θεὸς ὡς αὐτοΰπαρξις ὢν καὶ αὐτοαγαθότης καὶ αὐτοσοφία, μᾶλλον δὲ ἀληθέστερον εἰπεῖν καὶ ὑπὲρ ταῦτα πάντα, οὐδὲν ἔχει τὸ σύνολον ἐναντίον. Τὰ δὲ κτίσματα, ὡς πάντα μὲν μεθέξει καὶ χάριτι τὴν ὕπαρξιν ἔχοντα, τὰ δὲ λογικὰ καὶ νοερὰ καὶ τὴν ἀγαθότητος καὶ σοφίας ἐπιτηδειότητα, ἔχουσιν ἐναντία· τῇ μὲν ὑπάρξει, τὸ μὴ ὑπάρχειν· τῇ δὲ ἀγαθότητος καὶ σοφίας ἐπιτηδειότητι, κακίαν καὶ ἀγνωσίαν. Καὶ τὸ μὲν ὑπάρχειν ἀεὶ ἢ μὴ ὑπάρχειν ταῦτα, ἐν τῇ ἐξουσίᾳ τοῦ πεποιηκότος ἐστί· τὸ δὲ μετέχειν τῆς ἀγαθότητος αὐτοῦ καὶ τῆς σοφίας ἢ μὴ μετέχειν, ἐν τῇ βουλήσει τῶν λογικῶν ὑπάρχει.","english":"By its capacity for moral choice, [he made it capable of receiving] goodness and wisdom, so that what he himself is by essence, creation might become by participation. It is for this reason that it is said to have been made in the image and likeness of God: in the image, as being, of the One who is; and as always being, of the One who always is—not without beginning, but without end; and in the likeness, as good, of the Good; and as wise, of the Wise—the one by nature, the other by grace. And every rational nature is in the image of God; but only the good and wise are in the likeness.\n\n(26) Every rational and intellectual substance is divided into two, that is, into the angelic and the human nature. And every angelic nature is again divided into two universal companies and flocks, holy and accursed, that is, into holy powers and unclean demons. And every human nature is divided into only two universal companies—I mean the pious and the impious. (27) God, being self-existence and self-goodness and self-wisdom, or rather, to speak more truly, even above all these, has nothing at all opposed to him. But created things, since all have their existence by participation and grace, and rational and intellectual beings also have a capacity for goodness and wisdom, do have opposites: for existence, non-existence; for the capacity for goodness and wisdom, vice and ignorance. And whether these things always exist or do not exist is in the power of the one who made them; but whether they participate in his goodness and wisdom or do not participate is in the will of rational beings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"(κη’) Οἱ μὲν Ἕλληνες ἐξ ἀϊδίου λέγοντες συνυπάρχειν τῷ Θεῷ τὴν τῶν ὄντων οὐσίαν, τὰς δὲ περὶ αὐτὴν ποιότητας μόνον ἐξ αὐτοῦ ἐσχηκέναι, τῇ μὲν οὐσίᾳ\n\nοὐδὲν λέγουσιν ἐναντίον, ἐν δὲ ταῖς ποιότησι μόναις τὴν ἐναντίωσιν εἶναι. Ἡμεῖς δὲ μόνην λέγομεν τὴν θείαν οὐσίαν μὴ ἔχειν τι ἐναντίον, ὡς ἀΐδιόν τε οὖσαν καὶ ἄπειρον καὶ ἀϊδιότητος ταῖς ἄλλαις χαριστικήν· τῇ δὲ τῶν ὄντων οὐσίᾳ εἶναι μὲν τὸ μὴ ὂν ἐναντίον καὶ ἐν τῇ ἐξουσίᾳ τοῦ κυρίως ὄντος ὑπάρχειν τὸ ἀεὶ εἶναι αὐτὴν ἢ μὴ εἶναι, ἀμεταμέλητα δὲ εἶναι τὰ χαρίσματα αὐτοῦ. Καὶ διὰ τοῦτο καὶ ἔστιν ἀεὶ καὶ ἔσται τῇ παντοκρατορικῇ δυνάμει διακρατουμένη, εἰ καὶ ἔχει τὸ μὴ ὂν ἐναντίον, ὡς εἴρηται, ὡς ἐκ μὴ ὄντων εἰς τὸ εἶναι ἐκ Θεοῦ παραχθεῖσα καὶ ἐν τῇ βουλήσει αὐτοῦ ἔχουσα τὸ εἶναι αὐτὴν ἢ μὴ εἶναι. (κθ’) Ὥσπερ τὸ κακὸν στέρησίς ἐστιν ἀγαθοῦ καὶ ἡ ἀγνωσία στέρησις γνώσεως, οὕτω καὶ τὸ μὴ ὂν στέρησίς ἐστι τοῦ ὄντος, οὐ τοῦ κυρίως δὲ ὄντος· οὐκ ἔχει γὰρ ἐναντίον· ἀλλὰ τοῦ κατὰ μέθεξιν τοῦ κυρίως ὄντος. Καὶ αἱ μὲν τῶν προτέρων στερήσεις τῇ γνώμῃ τῶν γεγονότων ἕπονται· ἡ δὲ τοῦ δευτέρου ἐν τῇ βουλήσει τοῦ πεποιηκότος ὑπάρχεται, τοῦ ἀεὶ δι᾽ ἀγαθότητα βουλομένου εἶναι τὰ ὄντα καὶ ἀεὶ ὑπ᾽ αὐτοῦ εὐεργετεῖσθαι.","english":"(28) The Greeks, saying that the substance of beings coexists with God from eternity, and that it has received from him only the qualities pertaining to it, say nothing contrary as regards the substance, but place the contrariety in the qualities alone. We, however, say that the divine substance alone has nothing contrary, since it is eternal and infinite and the giver of eternity to other things; but to the substance of beings, non-being is contrary, and it lies in the power of him who truly is that it always be or not be, yet his gifts are without repentance. And for this reason it both always is and always will be, upheld by the almighty power, even if it has non-being as its contrary, as has been said, since it was brought by God from non-being into being and has it in his will that it be or not be. (29) Just as evil is the privation of good and ignorance the privation of knowledge, so also non-being is the privation of being—not of him who truly is (for he has nothing contrary), but of that which is by participation in him who truly is. And the privations of the former things follow upon the inclination of created things, but the privation of the latter lies in the will of the Maker, who always in his goodness wills that beings exist and are always benefited by him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"(λ’) Πάντα τὰ γεγονότα, τὰ μέν εἰσι λογικὰ καὶ νοερὰ καὶ τῶν ἐναντίων δεκτικά, οἷον ἀρετῆς καὶ κακίας καὶ γνώσεως καὶ ἀγνωσίας· τὰ δὲ σώματα διάφορα ἐκ τῶν ἐναντίων συνεστῶτα, τουτέστι γῆς, ἀέρος, πυρός, ὕδατος. Καὶ τὰ μέν εἰσι ἀσώματα πάντη καὶ ἄϋλα, εἰ καί τινα τούτων συνέζευκται σώμασι· τὰ δὲ ἐξ ὕλης καὶ εἴδους μόνον ἔχει τὴν σύστασιν.\n\n(λα’) Πάντα τὰ σώματα κατὰ φύσιν ἐστὶν ἀκίνητα· κινεῖται δὲ ὑπὸ ψυχῆς· τὰ μέν, λογικῆς· τὰ δέ, ἀλόγου· τὰ δέ, ἀναισθήτου. (λβ’) Τῶν ψυχικῶν δυνάμεων ἡ μέν ἐστι θρεπτικὴ καὶ αὐξητική· ἡ δὲ φανταστικὴ καὶ ὁρμητική· ἡ δὲ λογιστικὴ καὶ νοητική. Καὶ τῆς μὲν πρώτης μόνης μετέχουσι τὰ φυτά· τῆς δὲ δευτέρας πρὸς ταύτῃ τὰ ἄλογα ζῶα. τῆς δὲ τρίτης πρὸς ταῖς δυσὶν οἱ ἄνθρωποι. Καὶ αἱ μὲν δύο δυνάμεις φθαρταί· ἡ δὲ τρίτη ἄφθαρτος καὶ ἀθάνατος ἀποδείκνυται.\n\n(λγ’) Ἀλλήλαις μεταδιδοῦσαι φωτισμοῦ αἱ ἅγιαι δυνάμεις, καὶ τῇ ἀνθρωπίνῃ φύσει ἢ αὐτῶν ἀρετῆς μεταδιδόασιν ἢ τῆς ἐν αὐταῖς γνώσεως· καὶ ἀρετῆς μέν, οἷον τῆς θεομιμήτου ἀγαθότητος, καθ᾽ ἣν καὶ ἑαυτὰς καὶ ἀλλήλας καὶ τὰς ὑποβεβηκυίας εὐεργετοῦσι θεοειδεῖς ἐργαζόμεναι· γνώσεως δὲ ἢ περὶ Θεοῦ τι ὑψηλότερον· σὺ γάρ, φησίν, ὕψιστος εἰς τὸν αἰῶνα, Κύριε· ἢ περὶ σωμάτων βαθύτερον ἢ περὶ ἀσωμάτων ἀκριβέστερον ἢ περὶ προνοίας τρανότερον ἢ περὶ κρίσεως σαφέστερον.","english":"(31) Of all things that have come into being, some are rational and intellectual and capable of opposites, such as virtue and vice, knowledge and ignorance; while bodies are various, composed of opposites, that is, earth, air, fire, water. And some are wholly incorporeal and immaterial, even if some of these are yoked to bodies; while others have their constitution from matter and form only.\n\n(32) All bodies are by nature motionless; they are moved by a soul—some by a rational soul, others by an irrational soul, others by a soul without sensation. (33) Of the powers of the soul, one is nutritive and augmentative; another is imaginative and impulsive; another is ratiocinative and noetic. And of the first alone the plants partake; of the second, in addition to this, the irrational animals; of the third, in addition to the two, human beings. And the two powers are corruptible; but the third is shown to be incorruptible and immortal.\n\n(34) The holy powers, imparting illumination to one another, also impart to human nature either their own virtue or the knowledge that is in them: virtue, such as the God-imitating goodness by which, making themselves God-like, they benefit themselves and one another and those ranked below them; and knowledge, either something loftier concerning God—for you, it says, are most high forever, O Lord—or something deeper concerning bodies, or more precise concerning incorporeal things, or clearer concerning providence, or more distinct concerning judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"(λδ’) Νοός ἐστι ἀκαθαρσία πρῶτον μὲν τὸ γνῶσιν ἔχειν ψευδῆ· δεύτερον δὲ τὸ ἀγνοεῖν τι τῶν καθόλου· ὡς πρὸς ἀνθρώπινον νοῦν λέγω, ἀγγέλου γάρ ἐστι τὸ μηδὲν τῶν ἐπὶ μέρους ἀγνοεῖν· τρίτον δὲ τὸ ἐμπαθεῖς ἔχειν λογισμούς· τέταρτον δὲ τὸ συγκατατίθεσθαι τῇ ἁμαρτίᾳ.\n\n(λε’) Ψυχῆς ἐστιν ἀκαθαρσία τὸ μὴ ἐνεργεῖν κατὰ φύσιν· ἐκ τούτου γὰρ τίκτονται τῷ νῷ οἱ ἐμπαθεῖς λογισμοί. Τότε γὰρ κατὰ φύσιν ἐνεργεῖ, ὅταν αἱ παθητικαὶ αὐτῆς δυνάμεις, ὁ θυμὸς λέγω καὶ ἡ ἐπιθυμία, ἐν τῇ τῶν πραγμάτων καὶ τῶν ἐν αὐτοῖς νοημάτων προσβολῇ ἀπαθεῖς διαμένωσι. (λστ’) Σώματός ἐστιν ἀκαθαρσία ἡ κατ᾽ ἐνέργειαν ἁμαρτία. (λζ’) Ἀγαπᾷ ἡσυχίαν ὁ μὴ πάσχων πρὸς τὰ τοῦ κόσμου καὶ ἀγαπᾷ πάντας ἀνθρώπους ὁ μηδὲν ἀγαπῶν ἀνθρώπινον καὶ γνῶσιν ἔχει Θεοῦ καὶ τῶν θείων ὁ μὴ σκανδαλιζόμενος εἴς τινα εἴτε διὰ παραπτώματα εἴτε διὰ λογισμοὺς ἐξ ὑπονοίας. (λη’) Μέγα μὲν τὸ μὴ πάσχειν πρὸς τὰ πράγματα· μεῖζον δὲ τούτου πολλῷ τὸ πρὸς τὰ τούτων νοήματα ἀπαθῆ διαμεῖναι.","english":"(34) Impurity of intellect is, first, the possession of false knowledge; second, ignorance of any of the universal truths—I speak with reference to the human intellect, for it belongs to an angel to be ignorant of none of the particular things; third, the possession of impassioned thoughts; and fourth, assent to sin.\n\n(35) Impurity of soul is to not act according to nature; for from this the impassioned thoughts are begotten in the intellect. For it acts according to nature when its passible powers—I mean anger and desire—remain impassible at the assault of things and of the thoughts within them. (36) Impurity of body is sin in act. (37) He who is not affected by the things of the world loves stillness, and he who loves nothing human loves all men, and he who is not scandalized at anyone, whether because of transgressions or because of thoughts arising from suspicion, has knowledge of God and of divine things. (38) Great indeed is not to be affected by things; but far greater than this is to remain impassible toward their thoughts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"(λθ’) Ἀγάπη καὶ ἐγκράτεια ἀπαθῆ τὸν νοῦν διατηροῦσι πρός τε τὰ πράγματα καὶ πρὸς τὰ τούτων νοήματα.\n\n(μ’) Οὐ πρὸς τὰ πράγματα ὁ νοῦς πολεμεῖ τοῦ θεοφιλοῦς οὐδὲ πρὸς τὰ τούτων νοήματα, ἀλλὰ πρὸς τὰ πάθη τὰ τοῖς νοήμασι συνεζευγμένα· οἷον οὐ πρὸς τὴν γυναῖκα πολεμεῖ οὐδὲ πρὸς τὸν λυπήσαντα οὐδὲ πρὸς τὰς τούτων φαντασίας, ἀλλὰ πρὸς τὰ πάθη τὰ ἐν ταῖς φαντασίαις συνεζευγμένα. (μα’) Ἅπας ὁ πόλεμος τοῦ μοναχοῦ πρὸς τοὺς δαίμονας, ἵνα τὰ πάθη τῶν νοημάτων χωρίσῃ· ἄλλως γὰρ ἀπαθῶς τὰ πράγματα βλέπειν οὐ δύναται. (μβ’) Ἄλλο ἐστὶ πρᾶγμα καὶ ἄλλο νόημα καὶ ἄλλο πάθος· καὶ πρᾶγμα μέν ἐστιν, οἷον ἀνήρ, γυνή, χρυσὸς καὶ τὰ ἑξῆς· νόημα δέ, οἷον μνήμη ψιλή τινος τῶν προειρημένων· πάθος δέ, οἷον φιλία ἄλογος ἢ μῖσος ἄκριτόν τινος τῶν προειρημένων. Πρὸς οὖν τὸ πάθος ἐστὶ τοῦ μοναχοῦ ἡ μάχη. (μγ’) Νόημά ἐστιν ἐμπαθὲς λογισμὸς σύνθετος ἀπὸ πάθους καὶ νοήματος. Χωρίσωμεν τὸ πάθος ἀπὸ τοῦ νοήματος καὶ ἀπομένει ὁ λογισμὸς ψιλός· χωρίζομεν δὲ δι᾽ ἀγάπης πνευματικῆς καὶ ἐγκρατείας, ἐὰν θέλωμεν. (μδ’) Αἱ μὲν ἀρεταὶ τῶν παθῶν τὸν νοῦν χωρίζουσιν· αἱ δὲ πνευματικαὶ θεωρίαι, τῶν ψιλῶν νοημάτων· ἡ δὲ καθαρὰ προσευχὴ αὐτῷ αὐτὸν παρίστησι τῷ Θεῷ.","english":"(39) Love and self-control keep the intellect free from passion in relation to things and to the thoughts of them.\n\n(40) The intellect of the God-loving man does not war against things, nor against the thoughts of them, but against the passions that are yoked to the thoughts; for example, it does not war against the woman, nor against the one who has grieved him, nor against their phantasies, but against the passions yoked to the phantasies. (41) The whole warfare of the monk is against the demons, in order that he may separate the passions from the thoughts; for otherwise he cannot look upon things without passion. (42) One thing is a thing, another a thought, and another a passion; and a thing is, for example, a man, a woman, gold, and the like; a thought is, for example, the bare memory of one of the things just mentioned; a passion is, for example, irrational affection or uncritical hatred for one of the things just mentioned. The monk's battle, then, is against the passion. (43) A passionate thought is a composite reasoning formed from a passion and a thought. Let us separate the passion from the thought, and the bare reasoning remains; and we separate them by spiritual love and self-control, if we will. (44) The virtues separate the intellect from the passions; spiritual contemplations separate it from the bare thoughts; and pure prayer presents it to God himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"(με’) Αἱ μὲν ἀρεταί, διὰ τὴν γνῶσιν τῶν γεγονότων· ἡ δὲ γνῶσις, διὰ τὸν γινώσκοντα· ὁ δὲ γινώσκων, διὰ τὸν ἀγνώστως γινωσκόμενον καὶ ὑπὲρ γνῶσιν γινώσκοντα.\n\n(μστ’) Οὐχ ὡς προσδεόμενός τινος ὁ ὑπερπλήρης Θεὸς παρήγαγεν εἰς τὸ εἶναι τὰ γεγονότα, ἀλλ᾽ ἵνα αὐτὰ μὲν αὐτοῦ ἀναλόγως μετέχοντα ἀπολαύσῃ, αὐτὸς δὲ ἐυφρανθῇ ἐπὶ τοῖς ἔργοις αὐτοῦ, ὁρῶν αὐτὰ εὐφραινόμενα καὶ τὸν ἀκόρεστον ἀκορέστως ἀεὶ κορεννύμενα.\n\n(μζ’) Πολλοὺς ἔχει ὁ κόσμος πτωχοὺς τῷ πνεύματι, ἀλλὰ παρὰ τὸ προσῆκον· καὶ πολλοὺς πενθοῦντας, ἀλλὰ διὰ ζημίας χρημάτων ἢ ἀποβολὰς τέκνων· καὶ πολλοὺς πραεῖς, ἀλλὰ πρὸς τὰ ἀκάθαρτα πάθη· καὶ πολλοὺς πεινῶντας καὶ διψῶντας, ἀλλὰ τὸ ἁρπάζειν τὰ ἀλλότρια καὶ κερδαίνειν ἐξ ἀδικίας· καὶ πολλοὺς ἐλεήμονας, ἀλλὰ πρὸς τὸ σῶμα καὶ τὰ τοῦ σώματος· καὶ καθαροὺς τῇ καρδίᾳ, ἀλλὰ διὰ κενοδοξίαν· καὶ εἰρηνοποιούς, ἀλλὰ τὴν ψυχὴν τῇ σαρκὶ ὑποτάσσοντας· καὶ πολλοὺς δεδιωγμένους, ἀλλ᾽ ὡς ἀτάκτους· καὶ πολλοὺς ὀνειδιζομένους, ἀλλ᾽ ἐπὶ αἰσχροῖς ἁμαρτήμασιν. Ἀλλ᾽ ἐκεῖνοι μόνοι μακάριοι οἱ διὰ Χριστὸν καὶ κατὰ Χριστὸν ταῦτα καὶ ποιοῦντες καὶ πάσχοντες. Διὰ τί; Ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν καὶ αὐτοὶ τὸν Θεὸν ὄψονται, καὶ τὰ ἑξῆς. Ὥστε οὐχ ὅτι ποιοῦσι ταῦτα καὶ πάσχουσι, εἰσὶ μακάριοι· καὶ γὰρ οἱ προειρημένοι τὸ αὐτὸ ποιοῦσιν· ἀλλ᾽ ὅτι διὰ Χριστὸν καὶ κατὰ Χριστὸν ταῦτα καὶ ποιοῦσι καὶ πάσχουσι. (μη’) Ἐν πᾶσι τοῖς ὑφ᾽ ἡμῶν πραττομένοις ὁ σκοπὸς ζητεῖται παρὰ Θεῷ, ὡς πολλάκις εἴρηται, εἴτε δι᾽ αὐτὸν εἴτε δι᾽ ἄλλο τι πράττομεν.","english":"(41) The virtues exist for the sake of the knowledge of created things; and knowledge exists for the sake of the one who knows; and the one who knows exists for the sake of the One who is known unknowably and who knows beyond knowledge.\n\n(42) God, who is all-sufficient, did not bring created things into being as though he needed anything, but so that they, partaking of him in proportion, might enjoy him, and that he might rejoice in his works, seeing them rejoicing and ever being filled insatiably with the insatiable.\n\n(43) The world has many poor in spirit, but not as is fitting; and many who mourn, but because of loss of money or the death of children; and many who are meek, but toward unclean passions; and many who hunger and thirst, but to seize what belongs to others and to profit from injustice; and many who are merciful, but toward the body and the things of the body; and many who are pure in heart, but for the sake of vainglory; and many who are peacemakers, but who subject the soul to the flesh; and many who are persecuted, but as disorderly persons; and many who are reviled, but for shameful sins. But those alone are blessed who do and suffer these things for Christ and according to Christ. Why? Because theirs is the kingdom of heaven, and they shall see God, and so on. So it is not because they do and suffer these things that they are blessed—for those just mentioned do the same—but because they do and suffer these things for Christ and according to Christ. (44) In all things done by us, the purpose is sought by God, as has often been said, whether we do them for his sake or for something else.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Ὅταν οὖν τι θέλωμεν πρᾶξαι ἀγαθόν, μὴ τὴν ἀνθρωπαρέσκειαν, ἀλλὰ τὸν Θεὸν σχῶμεν σκοπόν· ἵνα εἰς αὐτὸν ἀεὶ ἀποβλεπόμενοι, δι᾽ αὐτὸν πάντα πράξωμεν· ἵνα μὴ καὶ τὸν κόπον ὑπομείνωμεν καὶ τὸν μισθὸν ἀπολέσωμεν.\n\n(μθ’) Καὶ τὰ ψιλὰ τῶν ἀνθρωπίνων πραγμάτων νοήματα καὶ τὰ πάντων τῶν γεγονότων θεωρήματα ἀπόβαλε τοῦ νοὸς ἐν τῷ καιρῷ τῆς προσευχῆς, ἵνα μὴ τὰ ἥττονα φανταζόμενος τοῦ πάντων τῶν ὄντων ἀσυγκρίτως κρείττονος ἐκπέσῃς. (ν’) Ἐὰν τὸν Θεὸν γνησίως ἀγαπήσωμεν, δι᾽ αὐτῆς τῆς ἀγάπης τὰ πάθη ἀποβάλλομεν. Ἡ δὲ εἰς αὐτὸν ἀγάπη ἐστὶ τὸ προτιμᾶν αὐτὸν τοῦ κόσμου καὶ τὴν ψυχὴν τῆς σαρκός· ἐν τῷ τῶν κοσμικῶν μὲν περιφρονεῖν πραγμάτων, αὐτῷ δὲ\n\nσχολάζειν διὰ παντὸς διά τε ἐγκρατείας καὶ ἀγάπης καὶ προσευχῆς καὶ ψαλμῳδίας καὶ τῶν ἑξῆς.\n\n(να’) Ἐὰν σχολάζοντες τῷ Θεῷ χρόνῳ πολλῷ τοῦ παθητικοῦ μέρους τῆς ψυχῆς ἐπιμελώμεθα, οὐκ ἔτι πρὸς τὰς τῶν λογισμῶν προσβολὰς ἐξοκείλομεν· ἀλλὰ καὶ ἀκριβέστερον τὰς τούτων αἰτίας κατανοοῦντες καὶ ἐκκόπτοντες διορατικώτεροι γινόμεθα, ὥστε πληρωθῆναι εἰς ἡμᾶς τό· Καὶ ἐπεῖδεν ὁ ὀφθαλμός μου ἐν τοῖς ἐχθροῖς μου καὶ ἐν τοῖς ἐπανισταμένοις ἐπ᾽ ἐμὲ πονηρευομένοις ἀκούσεται τὸ οὖς μου.","english":"When, therefore, we wish to do some good, let us have God as our aim, not people-pleasing, so that always looking to him, we may do all things for his sake, lest we both endure the toil and lose the reward.\n\n(49) And cast out from your mind, in the time of prayer, the mere thoughts of human affairs and the contemplations of all created things, lest by imagining the lesser things you fall away from the One who is incomparably better than all that exists. (50) If we love God genuinely, we cast off the passions through that very love. And love for him is esteeming him above the world and the soul above the flesh, in despising worldly things and devoting oneself to him continually through self-control and love and prayer and psalmody and the like.\n\n(51) If, devoting ourselves to God for a long time, we take care of the passionate part of the soul, we shall no longer be tossed about by the assaults of thoughts; but understanding their causes more precisely and cutting them off, we become more discerning, so that there is fulfilled in us the saying: And my eye has looked upon my enemies, and my ear shall hear those who rise up against me and devise evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"(νβ’) Ὅταν βλέπῃς τὸν νοῦν σου εὐσεβῶς καὶ δικαίως ἀναστρεφόμενον ἐν τοῖς τοῦ κόσμου νοήμασι, γίνωσκε καὶ τὸ σῶμά σου καθαρὸν καὶ ἀναμάρτητον διαμένειν· ὅταν δὲ τὸν νοῦν βλέπῃς κατὰ διάνοιαν ἁμαρτίαις σχολάζοντα καὶ μὴ ἀνακόπτῃς, γίνωσκε καὶ τὸ σῶμά σου μὴ πολυχρονίζειν τούτοις αὐτοῖς περιπεσεῖν. (νγ’) Ὥσπερ τὸ σῶμα ἔχει κόσμον τὰ πράγματα, οὕτω καὶ ὁ νοῦς ἔχει κόσμον τὰ νοήματα· καὶ ὥσπερ τὸ σῶμα πορνεύει μετὰ τοῦ σώματος τῆς γυναικός, οὕτω καὶ ὁ νοῦς πορνεύει μετὰ τοῦ νοήματος τῆς γυναικὸς διὰ τῆς φαντασίας τοῦ ἰδίου σώματος· τὴν γὰρ μορφὴν τοῦ ἰδίου σώματος βλέπει μιγνυμένην μετὰ τῆς μορφῆς τῆς γυναικὸς κατὰ διάνοιαν. Ὡσαύτως καὶ τὴν μορφὴν τοῦ λυπήσαντος ἀμύνεται κατὰ διάνοιαν διὰ τῆς μορφῆς τοῦ ἰδίου σώματος. Καὶ ἐπὶ τῶν ἄλλων ἁμαρτημάτων ὁμοίως· ἅπερ γὰρ πράττει τὸ σῶμα κατ᾽ ἐνέργειαν εἰς τὸν κόσμον τῶν πραγμάτων, ταῦτα πράττει καὶ ὁ νοῦς εἰς τὸν κόσμον τῶν νοημάτων. (νδ’) Οὐκ ἔστι φρίξαι καὶ ἐκπλαγῆναι καὶ ἐκστῆναι τῇ διανοίᾳ ὅτι ὁ μὲν Θεὸς καὶ Πατὴρ κρίνει οὐδένα, πᾶσαν δὲ τὴν κρίσιν δέδωκε τῷ Υἱῷ. Ὁ δὲ Υἱὸς κράζει· Μὴ κρίνετε, ἵνα μὴ κριθῆτε· μὴ καταδικάζετε, ἵνα μὴ καταδικασθῆτε. Ὁ δὲ Ἀπόστολος ὁμοίως· Μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ Κύριος, καί· Ἐν ᾧ κρίματι κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις. Οἱ δὲ ἄνθρωποι ἀφέντες τὸ κλαίειν τὰς ἑαυτῶν ἁμαρτίας ἦραν τὴν κρίσιν ἀπὸ τοῦ Υἱοῦ καὶ αὐτοὶ ὡς ἀναμάρτητοι κρίνουσι καὶ καταδικάζουσιν ἀλλήλους· καὶ ὁ μὲν οὐρανὸς ἐξέστη ἐπὶ τούτῳ, ἡ δὲ γῆ ἔφριξεν, αὐτοὶ δὲ οὐκ αἰσχύνονται ἀναισθητοῦντες.","english":"(52) When you see your intellect turning piously and righteously among the thoughts of the world, know that your body also remains pure and sinless; but when you see your intellect, in its understanding, devoting itself to sins and you do not check it, know that your body will not long delay in falling into these same things. (53) Just as the body has the world of things as its cosmos, so too the intellect has thoughts as its cosmos; and just as the body commits fornication with the body of a woman, so too the intellect commits fornication with the thought of a woman through the imagination of its own body; for it sees the form of its own body mingling with the form of the woman in its understanding. Likewise also it avenges itself on the form of the one who grieved it in its understanding through the form of its own body. And similarly in the case of the other sins; for whatever the body does in actual deed in the world of things, these same things the intellect does in the world of thoughts. (54) Is it not a thing to shudder at and be struck with amazement and astonishment in one's understanding, that God the Father judges no one, but has given all judgment to the Son. And the Son cries out: Judge not, that you be not judged; condemn not, that you be not condemned. And the Apostle likewise: Judge nothing before the time, until the Lord comes, and: By whatever judgment you judge another, you condemn yourself. But people, having let go of weeping for their own sins, have taken judgment away from the Son and, as though sinless themselves, judge and condemn one another; and heaven was astonished at this, and the earth shuddered, but they are not ashamed, being insensible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"(νε’) Ὁ τὰς τῶν ἄλλων ἁμαρτίας περιεργαζόμενος ἢ καὶ ἐξ ὑπονοίας τὸν ἀδελφὸν κρίνων, οὔπω ἔβαλεν ἀρχὴν μετανοίας οὐδὲ τοῦ ἐρευνᾶν καὶ γνῶναι τὰς ἑαυτοῦ ἁμαρτίας, ἐν ἀληθείᾳ βαρυτέρας οὔσας μολίβδου πολυταλάντου, οὐδὲ ἔγνω πόθεν γίνεται ἄνθρωπος βαρυκάρδιος ἀγαπῶν ματαιότητα καὶ ζητῶν ψεῦδος. Διὰ τοῦτο ὡς ἄφρων καὶ ἐν σκότει διαπορευόμενος, ἀφεὶς τὰς ἑαυτοῦ ἁμαρτίας τὰς τῶν ἄλλων φαντάζεται ἢ οὔσας ἢ νομιζομένας ἐξ ὑπονοίας. (νστ’) Ἡ φιλαυτία, ὡς πολλάκις εἴρηται, πάντων τῶν ἐμπαθῶν λογισμῶν αἰτία καθίσταται. Ἐκ γὰρ ταύτης γεννῶνται οἱ τρεῖς γενικώτατοι τῆς ἐπιθυμίας λογισμοί· ὁ τῆς γαστριμαργίας καὶ τῆς φιλαργυρίας καὶ τῆς κενοδοξίας. Ἐκ μὲν τῆς γαστριμαργίας γεννᾶται ὁ τῆς πορνείας· ἐκ δὲ τῆς φιλαργυρίας, ὁ τῆς πλεονεξίας· ἐκ δὲ τῆς κενοδοξίας, ὁ τῆς ὑπερηφανίας. Οἱ δὲ λοιποὶ πάντες ἑκάστῳ τῶν τριῶν ἀκολουθοῦσιν· ὅ τε τῆς ὀργῆς καὶ ὁ τῆς λύπης καὶ ὁ τῆς μνησικακίας καὶ ἀκηδίας καὶ φθόνου καὶ καταλαλιᾶς καὶ οἱ λοιποί. Ταῦτα οὖν τὰ πάθη συνδεσμοῦσι τὸν νοῦν τοῖς ὑλικοῖς πράγμασι καὶ κατέχουσιν αὐτὸν εἰς τὴν γῆν, λίθου δίκην βαρυτάτου αὐτῷ ἐπικείμενα, φύσει ὄντα αὐτὸν πυρὸς κουφότερον καὶ ὀξύτερον. (νζ’) Ἀρχὴ μὲν πάντων τῶν παθῶν, ἡ φιλαυτία· τέλος δέ, ἡ ὑπερηφανία. Φιλαυτία δέ ἐστιν ἡ πρὸς τὸ σῶμα ἄλογος φιλία· ὁ ταύτην ἐκκόψας, συνέκοψε πάντα τὰ πάθη τὰ ἐξ αὐτῆς. (νη’) Ὥσπερ οἱ γονεῖς τῶν σωμάτων προσπάσχουσι τοῖς ἐξ αὐτῶν γεννωμένοις, οὕτω καὶ ὁ νοῦς φυσικῶς τοῖς ἑαυτοῦ πρόσκειται λόγοις. Καὶ ὥσπερ τοῖς ἐκείνων ἐμπαθεστέροις, κἂν πάντων κατὰ πάντα","english":"(53) The one who busies himself with the sins of others, or who judges his brother on the basis of suspicion, has not yet begun repentance, nor begun to search out and know his own sins, which in truth are heavier than many talents of lead; nor has he come to know whence it is that a man becomes heavy-hearted, loving vanity and seeking falsehood. Therefore, like a fool walking in darkness, he abandons his own sins and imagines the sins of others, whether they exist or are merely supposed from suspicion. (54) Self-love, as has often been said, is the cause of all passionate thoughts. For from it are born the three most general thoughts of desire: that of gluttony, that of avarice, and that of vainglory. From gluttony is born the thought of fornication; from avarice, that of covetousness; from vainglory, that of pride. And all the rest follow each of these three: the thought of anger, of grief, of resentment, of listlessness, of envy, of slander, and the rest. These passions, then, bind the intellect to material things and hold it down to the earth, lying upon it like a very heavy stone, though by nature it is lighter and swifter than fire. (55) The beginning of all the passions is self-love; the end is pride. Self-love is the irrational friendship for the body; the one who has cut this out has cut out together with it all the passions that come from it. (56) Just as parents are attached to the bodies born from them, so too the intellect is naturally attached to its own principles. And just as it is attached to those of them that are more passionate, even if in all respects","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"ὦσιν οἱ παῖδες καταγελαστότατοι, πάντων φαίνονται ἐπιεικέστατοι καὶ εὐμορφότατοι, οὕτω καὶ τῷ ἄφρονι νῷ οἱ αὐτοῦ λόγοι, κἂν πάντων ὦσι μοχθηρότεροι, πάντων φαίνονται φρονιμώτεροι. Τῷ δὲ σοφῷ οὐχ οὕτως οἱ ἑαυτοῦ λόγοι· ἀλλ᾽ ὅταν δόξῃ πληροφορεῖσθαι ὅτι ἀληθεῖς εἰσι καὶ καλοί, τότε μάλιστα οὐ πιστεύει τῇ ἑαυτοῦ κρίσει, ἀλλὰ ἄλλους σοφοὺς τῶν ἑαυτοῦ λόγων κριτὰς καθίστησι, μὴ εἰς κενὸν τρέχῃ ἢ ἔδραμε· καὶ ἐξ αὐτῶν τὴν βεβαίωσιν λαμβάνει. (νθ’) Ὅταν τινὰ νικήσῃς τῶν ἀτιμοτέρων παθῶν, οἷον ἢ γαστριμαργίαν ἢ πορνείαν ἢ ὀργὴν ἢ πλεονεξίαν, εὐθὺς ἐφίπταται ἐπί σε ὁ τῆς κενοδοξίας λογισμός· ἐὰν δὲ τοῦτον νικήσῃς, ὁ τῆς ὑπερηφανίας διαδέχεται. (ξ’) Πάντα τὰ ἄτιμα πάθη κρατοῦντα τῆς ψυχῆς τὸν τῆς κενοδοξίας ἐξ αὐτῆς ἀπελαύνουσι λογισμόν· καὶ πάντων τῶν προειρημένων ἡττημένων, ἐπ᾽ αὐτὴν αὐτὸν ἀναλύουσιν.\n\n(ξα’) Ἡ κενοδοξία ποτὲ μὲν ἀναιρουμένη ποτὲ δὲ μένουσα τίκτει τὴν ὑπερηφανίαν· καὶ ἀναιρουμένη μέν, οἴησιν ἐμποιεῖ· μένουσα δέ, ἀλαζονείαν. (ξβ’) Κενοδοξίαν μὲν ἀναιρεῖ ἡ κρυπτὴ ἐργασία· ὑπερηφανίαν δέ, τὸ τῷ Θεῷ ἐπιγράφειν τὰ κατορθώματα.","english":"whose children are the most ridiculous, they appear the most reasonable and fair of all, so too to the foolish mind its own words, even if they are more wretched than all, appear wiser than all. But to the wise man his own words are not so; rather, whenever he seems to be fully assured that they are true and good, then most of all he does not trust his own judgment, but appoints other wise men as judges of his words, lest he run or have run in vain; and from them he receives confirmation. (59) When you have conquered some of the more dishonorable passions, such as gluttony or fornication or anger or greed, immediately the thought of vainglory flies upon you; and if you conquer this, the thought of pride succeeds it. (60) All the dishonorable passions, when they rule the soul, drive the thought of vainglory out of it; and when all the aforementioned are defeated, they bring it back upon it.\n\n(61) Vainglory, sometimes being destroyed and sometimes remaining, gives birth to pride; and when destroyed, it produces conceit; when remaining, arrogance. (62) Hidden labor destroys vainglory; but attributing one's successes to God destroys pride.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"(ξγ’) Ὁ γνώσεως Θεοῦ καταξιωθεὶς καὶ τῆς ἐκ ταύτης ἡδονῆς ἀπολαύσας πλουσίως, οὗτος καταφρονεῖ τῶν ἐκ τοῦ ἐπιθυμητικοῦ τικτομένων πασῶν ἡδονῶν.\n\n(ξδ’) Ὁ ἐπιθυμῶν τῶν ἐπιγείων ἢ βρωμάτων ἐπιθυμεῖ ἢ τῶν τὰ ὑπογάστρια θεραπευόντων ἢ δόξης ἀνθρωπίνης ἢ χρημάτων ἤ τινος ἄλλου τῶν τούτοις ἑπομένων· καὶ εἰ μή τι τούτων εὕρῃ κρεῖττον ὁ νοῦς, ἐφ᾽ ᾧ τὴν ἐπιθυμίαν μετενέγκῃ, οὐκ ἂν τούτων καταφρονεῖν εἰς τέλος πεισθῇ. Κρείττων δὲ τούτων ἀσυγκρίτως ἡ τοῦ Θεοῦ γνῶσις καὶ τῶν θείων ἐστί. (ξε’) Οἱ τῶν ἡδονῶν καταφρονοῦντες ἢ φόβῳ καταφρονοῦσιν ἢ ἐλπίδι ἢ γνώσει καὶ τῇ εἰς Θεὸν ἀγάπῃ.\n\n(ξστ’) Ἡ ἄνευ πάθους τῶν θείων γνῶσις οὐ πείθει τὸν νοῦν εἰς τέλος καταφρονεῖν τῶν προσύλων, ἀλλ᾽ ἔοικε λογισμῷ ψιλῷ πράγματος αἰσθητοῦ. Διὸ πολλοὺς ἔστιν εὑρεῖν τῶν ἀνθρώπων γνῶσιν ἔχοντας πολλὴν καὶ ἐν τοῖς τῆς σαρκὸς πάθεσι δίκην χοίρων ἐν βορβόρῳ κυλινδουμένους. Πρὸς ὀλίγον γὰρ ἐξ ἐπιμελείας καθαρθέντες καὶ τῆς γνώσεως ἐπιτυχόντες, ὕστερον ἀμελήσαντες ὡμοιώθησαν τῷ Σαούλ, ὃς βασιλείας καταξιωθεὶς καὶ ἀναξίως πολιτευσάμενος, μετ᾽ ὀργῆς φοβερᾶς ἐξ αὐτῆς ἀπεβλήθη.","english":"(63) He who has been deemed worthy of the knowledge of God and has richly enjoyed the pleasure that comes from it—this man despises all the pleasures born of the appetitive faculty.\n\n(64) He who desires earthly things desires either foods, or things that serve the belly, or human glory, or money, or some other of the things that follow upon these; and unless the mind finds something better than these, to which it may transfer its desire, it would not be fully persuaded to despise them. But incomparably better than these is the knowledge of God and of divine things. (65) Those who despise pleasures despise them either out of fear, or out of hope, or out of knowledge and the love of God.\n\n(66) The knowledge of divine things without passion does not persuade the mind to despise material things to the end, but is like a bare thought of a perceptible thing. Therefore one can find many men who have much knowledge and yet wallow like swine in the mire of the passions of the flesh. For having been purified for a little while by diligence and having attained knowledge, they later grew negligent and became like Saul, who was deemed worthy of kingship and, having conducted himself unworthily, was cast out from it with terrible wrath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"(ξζ’) Ὥσπερ ὁ ψιλὸς τῶν ἀνθρωπίνων πραγμάτων λογισμὸς οὐκ ἀναγκάζει τὸν νοῦν καταφρονεῖν τῶν θείων, οὕτως οὐδὲ ἡ ψιλὴ γνῶσις τῶν θείων πείθει εἰς τέλος καταφρονεῖν τῶν ἀνθρωπίνων· διότι ἐν σκιαῖς νῦν ὑπάρχει καὶ εἰκασμοῖς ἡ ἀλήθεια. Καὶ διὰ τοῦτο δεῖται τοῦ μακαρίου πάθους τῆς ἁγίας ἀγάπης, τῆς συνδεσμούσης τὸν νοῦν τοῖς πνευματικοῖς θεωρήμασι καὶ πειθούσης προτιμᾶν τῶν ὑλικῶν τὰ ἄϋλα καὶ τῶν αἰσθητῶν τὰ νοητὰ καὶ θεῖα. (ξη’) Οὐ πάντως ὁ τὰ πάθη ἐκκόψας καὶ ψιλοὺς τοὺς λογισμοὺς ἐργασάμενος ἤδη αὐτὰ καὶ ἐπὶ τὰ θεῖα ἔτρεψεν, ἀλλὰ δύναται μήτε πρὸς τὰ ἀνθρώπινα πάσχειν μήτε πρὸς τὰ θεῖα· ὅπερ ἐπισυμβαίνει ἐπὶ τῶν πρακτικῶν μόνον καὶ μήπω γνώσεως καταξιωθέντων, οἳ φόβῳ κολάσεως ἢ ἐλπίδι βασιλείας τῶν παθῶν ἀπέχονται.\n\n(ξθ’) Διὰ πίστεως περιπατοῦμεν, οὐ διὰ εἴδους· καὶ ἐν ἐσόπτροις τὴν γνῶσιν ἔχομεν καὶ αἰνίγμασι. Καὶ διὰ τοῦτο πολλῆς δεόμεθα τῆς ἐν αὐτοῖς ἀσχολίας, ἵνα τῇ χρονίᾳ τούτων μελέτῃ καὶ ἀδολεσχίᾳ ἕξιν δυσαπόσπαστον τῶν θεωρημάτων ποιήσωμεν.","english":"(67) Just as bare reasoning about human affairs does not compel the mind to despise divine things, so neither does bare knowledge of divine things persuade one to despise human things completely; for now the truth exists in shadows and likenesses. And for this reason it needs the blessed passion of holy love, which binds the mind to spiritual contemplations and persuades it to prefer immaterial things to material, and intelligible and divine things to sensible things. (68) Not everyone who has cut off the passions and made his reasonings bare has thereby already turned them toward divine things, but he is able neither to suffer toward human things nor toward divine things; which happens only in the case of those engaged in the practical life and not yet deemed worthy of knowledge, who abstain from the passions out of fear of punishment or hope of the kingdom.\n\n(69) We walk by faith, not by sight; and we have knowledge in mirrors and riddles. And for this reason we need much occupation with them, so that by prolonged study and meditation on them we may make a habit of the contemplations that is hard to break away from.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"(ο’) Ἐὰν πρὸς ὀλίγον τῶν παθῶν τὰς αἰτίας ἐκκόψαντες τοῖς πνευματικοῖς ἐνασχοληθῶμεν θεωρήμασι, μὴ ἐν αὐτοῖς δὲ ἀεὶ διατρίψωμεν, αὐτὸ τοῦτο ἔχοντες ἔργον εὐχερῶς πάλιν ἐπὶ τὰ τῆς σαρκὸς πάθη περιτρεπόμεθα, μηδὲν ἄλλο ἐκεῖθεν καρπωσάμενοι ἢ ψιλὴν γνῶσιν μετὰ οἰήσεως· ἧς τὸ τέλος ἥ τε αὐτῆς κατὰ μικρὸν τῆς γνώσεως σκότωσις καὶ ἡ παντελὴς τοῦ νοῦ ἐπὶ τὰ ὑλικὰ ἐκτροπή. (οα’) Πάθος ἀγάπης ψεκτὸν τοῖς ὑλικοῖς πράγμασι τὸν νοῦν ἐνασχολεῖ· πάθος ἀγάπης ἐπαινετὸν καὶ τοῖς θείοις αὐτὸν συνδεσμεῖ. Εἴωθε γὰρ ὁ νοῦς ἐν οἷς χρονίζει πράγμασιν, ἐν αὐτοῖς καὶ πλατύνεσθαι· ἐν οἷς δὲ πλατύνεται, ἐν αὐτοῖς καὶ τὴν ἐπιθυμίαν καὶ τὴν ἀγάπην τρέψαι, εἶτε ἐν τοῖς θείοις καὶ οἰκείοις καὶ νοητοῖς εἶτε ἐν τοῖς τῆς σαρκὸς πράγμασί τε καὶ πάθεσι. (οβ’) Ὁ Θεὸς ἔκτισε τὸν ἀόρατον κόσμον καὶ τὸν ὁρώμενον· καὶ τὴν ψυχὴν καὶ τὸ σῶμα δηλονότι αὐτὸς ἐποίησε. Καὶ εἰ ὁ ὁρώμενος κόσμος τοιοῦτός ἐστι καλός, ποῖος ἄρα ἐστὶν ὁ ἀόρατος; Εἰ δὲ κρείττων τούτου ἐκεῖνος, πόσον ὑπὲρ τοὺς δύο ὁ τούτους κτίσας Θεός; Εἰ οὖν κρείττων πάντων τῶν γεγονότων ὁ πάντων δημιουργὸς τῶν καλῶν, τίνι λόγῳ ὁ νοῦς ἀφεὶς τὸ πάντων κρεῖττον τοῖς πάντων χείροσιν ἐνασχολεῖται; λέγω δὲ τοῖς τῆς σαρκὸς πάθεσιν· ἢ δῆλον ὅτι ταύτῃ μὲν ἐκ γενετῆς συναναστραφεὶς καὶ συνεθίσας, τοῦ δὲ πάντων κρείττονος καὶ ὑπὲρ πάντα οὔπω τελείαν εἴληφε πεῖραν;","english":"(70) If for a little while we cut off the causes of the passions and occupy ourselves with spiritual contemplations, but do not always dwell in them, making this very thing our work, we are easily overturned again into the passions of the flesh, having harvested nothing else from there than bare knowledge together with conceit; the end of which is the gradual darkening of that knowledge itself and the complete turning of the mind toward material things. (71) A blameworthy passion of love occupies the mind with material things; a praiseworthy passion of love binds it to divine things. For the mind is accustomed to expand in the things in which it lingers, and in those in which it expands, it also turns its desire and love toward them, whether toward divine and kindred and intelligible things, or toward the things and passions of the flesh. (72) God created the invisible world and the visible; and He Himself made the soul and the body, clearly. And if the visible world is so beautiful, of what sort then is the invisible? And if that is better than this, how much greater than both is God who created them? If, then, the Creator of all good things is better than all things that have come to be, for what reason does the mind abandon the better than all and occupy itself with the worst of all? I mean the passions of the flesh; or is it clear that it has lived with and been accustomed to this from birth, but has not yet received a perfect experience of the better than all and above all?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Ἐὰν οὖν χρονίᾳ ἀσκήσει τῆς τῶν ἡδονῶν ἐγκρατείας καὶ τῆς τῶν θείων μελέτης κατὰ μικρὸν αὐτὸν τῆς τοιαύτης σχέσεως ἀπορρήξωμεν, πλατύνεταί τε ἐν τοῖς θείοις κατ᾽ ὀλίγον προκόπτων καὶ τὸ οἰκεῖον γνωρίζει ἀξίωμα καὶ τέλος ὅλον τὸν πόθον ἐπὶ τὸ θεῖον μεταφέρει. (ογ’) Ὁ ἀπαθῶς λέγων ἁμάρτημα ἀδελφοῦ κατὰ δύο αἰτίας λέγει, ἢ ἵνα αὐτὸν διορθώσηται ἢ ἵνα ἄλλον ὠφελήσῃ. Εἰ δὲ ἐκτὸς τούτων λέγει εἴτε αὐτῷ εἴτε ἄλλῳ, ὀνειδίζων ἢ διασύρων αὐτὸν λέγει καὶ οὐ μὴ ἐκφύγῃ τὴν θείαν ἐγκατάλειψιν, ἀλλ᾽ ἢ αὐτῷ ἢ ἄλλῳ πταίσματι πάντως περιπεσεῖται καὶ ὑπὸ ἑτέρων ἐλεγχθεὶς καὶ ὀνειδισθεὶς καταισχυνθήσεται.\n\n(οδ’) Οὐχ εἷς λόγος τῶν τὴν αὐτὴν ἁμαρτίαν κατ᾽ ἐνέργειαν ἁμαρτανόντων ἐστίν, ἀλλὰ διάφοροι. Οἷον ἄλλο ἐστὶ τὸ ἀπὸ ἕξεως ἁμαρτάνειν καὶ ἄλλο τὸ κατὰ συναρπαγήν· ὃς οὔτε πρὸ τῆς ἁμαρτίας εἶχε τὴν ἐνθύμησιν οὔτε μετὰ τὴν ἁμαρτίαν, ἀλλὰ καὶ σφόδρα ἐπὶ τῷ γεγονότι ὀδυνᾶται· ὁ δὲ ἀπὸ ἕξεως, ἐκ τοῦ ἐναντίου· καὶ πρῶτον γὰρ κατὰ διάνοιαν οὐκ ἐπαύετο ἁμαρτάνων καὶ μετὰ τὸ πρᾶξαι τῆς αὐτῆς ἐστι διαθέσεως.","english":"If, then, by prolonged practice of self-control over pleasures and of meditation on divine things, we gradually break him away from such a disposition, he is widened in divine things, advancing little by little, and he recognizes his own worth, and finally transfers his whole longing to the divine. (73) He who speaks of a brother's sin without passion speaks for two reasons: either that he may correct him or that he may benefit another. But if he speaks outside these reasons, whether to him or to another, he speaks reproaching or ridiculing him, and he shall certainly not escape divine abandonment, but will surely fall into some fault, whether to himself or to another, and being rebuked and reproached by others, he shall be put to shame.\n\n(74) There is not one account for those who sin the same sin in actual deed, but various. For instance, it is one thing to sin from habit and another to sin by sudden seizure; such a one neither had the thought before the sin nor after the sin, but is greatly pained at what has happened; whereas the one who sins from habit is the opposite; for at first he did not cease sinning in thought, and after the deed he is in the same disposition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"(οε’) Ὁ διὰ κενοδοξίαν τὰς ἀρετὰς μετερχόμενος δῆλον ὅτι καὶ τὴν γνῶσιν διὰ κενοδοξίαν μετέρχεται. Ὁ δὲ τοιοῦτος οὐδὲ πρὸς οἰκοδομὴν δῆλον ὅτι πράττει τι ἢ διαλέγεται, ἀλλ᾽ ἐν πᾶσι τὴν παρὰ τῶν βλεπόντων ἢ ἀκουόντων δόξαν θηρώμενος. Ἐλέγχεται δὲ τὸ πάθος, ὅταν τινὲς τῶν προειρημένων τοῖς ἔργοις ἢ τοῖς λόγοις αὐτοῦ ψόγον ἐπιφέρωσι καὶ ἐπὶ τούτῳ σφόδρα λυπῆται, οὐ διὰ τὸ ἐκείνους μὴ οἰκοδομεῖσθαι· οὐδὲ γὰρ τοῦτο εἶχε σκοπόν· ἀλλὰ διὰ τὸ αὐτὸν ἐξουδενωθῆναι.\n\n(οστ’) Τὸ τῆς φιλαργυρίας πάθος ἐντεῦθεν ἐλέγχεται· ἐν τῷ χαίροντα λαμβάνειν καὶ λυπούμενον μεταδιδόναι. Οὐ δύναται δὲ ὁ τοιοῦτος οἰκονομικὸς εἶναι.\n\n(οζ’) Διὰ ταῦτά τις πάσχων ὑπομένει· ἢ διὰ τὴν ἀγάπην τοῦ Θεοῦ ἢ διὰ τὴν ἐλπίδα τῆς μισθαποδοσίας ἢ διὰ τὸν φόβον τῆς κολάσεως ἢ διὰ τὸν φόβον τῶν ἀνθρώπων ἢ διὰ φύσιν ἢ διὰ ἡδονὴν ἣ διὰ κέρδος ἢ διὰ κενοδοξίαν ἢ δι᾽ ἀνάγκην. (οη’) Ἄλλο ἐστὶ λογισμῶν ἀπαλλαγῆναι καὶ ἄλλο παθῶν ἐλευθερωθῆναι. Καὶ πολλάκις τις λογισμῶν ἀπαλλάττει, μὴ παρόντων τῶν πραγμάτων ἐκείνων πρὸς ἅπερ τὰ πάθη κέκτηται· κέκρυπται δὲ τὰ πάθη ἐν τῇ ψυχῇ","english":"(65) One who pursues the virtues for the sake of vainglory clearly also pursues knowledge for the sake of vainglory. And such a person clearly does or says nothing for the sake of edification, but in all things hunts for the esteem of those who see or hear. The passion is exposed when certain of those mentioned above bring blame upon his deeds or words, and he is greatly grieved at this—not because they are not edified, for this was not his aim, but because he himself is held in contempt.\n\n(66) The passion of love of money is exposed from this: in rejoicing to receive and grieving to give. And such a person cannot be a good steward.\n\n(67) For these reasons one who suffers endures: either for the love of God, or for the hope of reward, or for the fear of punishment, or for the fear of men, or by nature, or for pleasure, or for gain, or for vainglory, or by necessity. (68) It is one thing to be rid of thoughts and another to be freed from passions. And often a person is rid of thoughts when those things are not present for which he possesses the passions; but the passions lie hidden in the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"καὶ ἀναφανέντων τῶν πραγμάτων ἐλέγχεται. Χρὴ οὖν τηρεῖν τὸν νοῦν ἐπὶ τῶν πραγμάτων καὶ γνῶναι πρὸς ποῖον ἔχει τὸ πάθος. (οθ’) Φίλος ἐκεῖνός ἐστι γνήσιος ὁ τὰς ἐκ περιστάσεως θλίψεις καὶ ἀνάγκας καὶ συμφορὰς ἐν καιρῷ πειρασμοῦ συνυποφέρων τῷ πλησίον ὡς ἰδίας ἀθορύβως καὶ ἀταράχως.\n\n(π’) Μὴ ἀτιμάσῃς τὴν συνείδησιν ἄριστά σοι ἀεὶ συμβουλεύουσαν· γνώμην γὰρ θείαν καὶ ἀγγελικήν σοι ὑποτίθεται καὶ τῶν κρυπτῶν τῆς καρδίας μολυσμάτων ἐλευθεροῖ καὶ παρρησίαν πρὸς τὸν Θεὸν ἐν τῇ ἐξόδῳ χαρίζεται. (πα’) Εἰ θέλεις γενέσθαι ἐπιγνώμων καὶ μέτριος καὶ τῷ πάθει τῆς οἰήσεως μὴ δουλεύειν, ἀεὶ ζήτει ἐν τοῖς οὖσι τί ἐστι κρυπτόμενον τὴν σὴν γνῶσιν. Καὶ εὑρίσκων πάμπολλα καὶ διάφορα πράγματα λανθάνοντά σε, θαυμάσεις τε ἐπὶ τῇ σῇ ἀγνωσίᾳ καὶ συστελεῖς τὸ φρόνημα καὶ σεαυτὸν ἐπιγνοὺς συνήσεις πολλὰ καὶ μεγάλα καὶ θαυμαστὰ πράγματα· ἐπεὶ τὸ νομίζειν εἰδέναι οὐκ ἐᾷ προκόπτειν εἰς τὸ εἰδέναι.\n\n(πβ’) Οὗτος ἀκριβῶς θέλει σωθῆναι, ὁ τοῖς ἰατρικοῖς φαρμάκοις μὴ ἀνθιστάμενος· αὗται δέ εἰσιν ὀδύναι καὶ λύπαι διὰ ποικίλων ἐπιφορῶν ἐπαγόμεναι. Ὁ δὲ ἀνθιστάμενος οὐκ οἶδε τί ἐνταῦθα πραγματεύεται οὐδὲ τί ἐντεῦθεν ὀνησόμενος ἀπελεύσεται.","english":"And when the matters come to light, he is exposed. It is necessary, then, to keep the mind attentive to matters and to know toward which thing it has its passion. (79) That one is a genuine friend who, in the time of trial, bears with his neighbor the afflictions, constraints, and calamities that arise from circumstances, as if they were his own, without disturbance and without agitation.\n\n(80) Do not dishonor your conscience, which always counsels you for the best; for it suggests to you a divine and angelic judgment, and frees you from the hidden defilements of the heart, and grants you boldness toward God at your departure. (81) If you wish to become discerning and moderate and not to be a slave to the passion of conceit, always seek among existing things what is hidden from your knowledge. And finding very many and various things that escape you, you will marvel at your own ignorance and you will contract your pride, and knowing yourself you will understand many great and wonderful things; since the belief that one knows does not allow one to progress toward knowing.\n\n(82) That one wishes to be saved precisely, who does not resist the healing remedies; and these are pains and griefs brought on through various inflictions. But the one who resists does not know what he is accomplishing here, nor what he will depart from here having benefited.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"(πγ’) Κενοδοξία καὶ φιλαργυρία ἀλλήλων εἰσὶ γεννετικά· οἱ μὲν γὰρ κενοδοξοῦντες πλουτοῦσιν, οἱ δὲ πλουτοῦντες κενοδοξοῦσιν, ἀλλ᾽ ὡς κοσμικοί· ἐπεὶ ὁ μοναχὸς ἀκτήμων ὢν μᾶλλον κενοδοξεῖ· ἀργύριον δὲ ἔχων κρύπτει αὐτό, αἰσχυνόμενος ὡς ἀνοίκειον πρᾶγμα τοῦ σχήματος ἔχων. (πδ’) Τῆς τοῦ μοναχοῦ κενοδοξίας ἴδιον, τὸ ἐπ᾽ ἀρετῇ κενοδοξεῖν καὶ τοῖς ταύτῃ ἀκολουθοῦσι· τῆς δὲ ὑπερηφανίας αὐτοῦ ἴδιον, τὸ ἐπὶ κατορθώμασιν ἐπαίρεσθαι καὶ ἐξουθενεῖν τοὺς ἄλλους καὶ τὸ ἑαυτῷ ταῦτα καὶ μὴ τῷ Θεῷ ἐπιγράφειν. Τῆς δὲ τοῦ κοσμικοῦ κενοδοξίας καὶ ὑπερηφανίας ἴδιον, τὸ ἐπὶ κάλλει καὶ πλούτῳ καὶ δυναστείᾳ καὶ φρονήσει κενοδοξεῖν καὶ ἐπαίρεσθαι. (πε’) Τὰ τῶν κοσμικῶν κατορθώματα πτώματά εἰσὶ τῶν μοναχῶν· καὶ τὰ τῶν μοναχῶν κατορθώματα πτώματά εἰσι τῶν κοσμικῶν. Οἷον τὰ τῶν κοσμικῶν κατορθώματα πλοῦτός ἐστι καὶ δόξα καὶ δυναστεία καὶ τρυφὴ καὶ εὐσαρκία καὶ εὐτεκνία καὶ τὰ τούτων ἀκόλουθα· εἰς ἅπερ ἐλθὼν ὁ μοναχὸς ἀπόλλυται. Τὰ δὲ τοῦ μοναχοῦ κατορθώματα, ἀκτημοσύνη, ἀδοξία, ἀδυναμία, ἐγκράτεια, κακοπάθεια καὶ τὰ τούτων ἀκόλουθα· εἰς ἅπερ ἐλθὼν ὁ φιλόκοσμος παρὰ πρόθεσιν, πτῶμα ἡγεῖται μέγα καὶ κινδυνεύει πολλάκις καὶ ἀγχόνῃ χρήσασθαι· τινὲς δὲ καὶ ἐχρήσαντο. (πστ’) Τὰ βρώματα διὰ δύο αἰτίας ἐκτίσθη· τροφῆς ἕνεκα καὶ θεραπείας. Οἱ οὖν πάρεξ τούτων μεταλαμβάνοντες, ὡς παραχρώμενοι τοῖς εἰς χρῆσιν παρὰ Θεοῦ δοθεῖσιν, ὡς τρυφηταὶ κατακρίνονται· καὶ ἐπὶ πάντων δὲ τῶν πραγμάτων ἡ παράχρησίς ἐστιν ἡ ἁμαρτία.","english":"(81) Vainglory and love of money are the begetters of one another; for those who are vainglorious grow rich, and those who grow rich are vainglorious—but as worldly people are. Since the monk, being without possessions, is rather vainglorious; but if he has silver, he hides it, being ashamed, as having a thing unbecoming to his habit. (84) It is proper to the monk's vainglory to be vainglorious over virtue and the things that follow upon it; and it is proper to his pride to be elated over achievements and to despise others and to ascribe these things to himself and not to God. But it is proper to the worldly man's vainglory and pride to be vainglorious and elated over beauty and wealth and power and prudence. (85) The achievements of worldly people are the falls of monks; and the achievements of monks are the falls of worldly people. For example, the achievements of worldly people are wealth and glory and power and luxury and good living and having good children and the things that follow these; when a monk comes to these, he is lost. But the achievements of a monk are dispossession, disrepute, powerlessness, self-control, hardship, and the things that follow these; when a lover of the world comes to these, contrary to his intention, he considers it a great fall and often runs the risk of even resorting to hanging; and some have indeed resorted to it. (86) Foods were created for two reasons: for nourishment and for healing. Those, then, who partake of them beyond these purposes, as misusing the things given by God for use, are condemned as lovers of luxury; and in the case of all things, it is the misuse that is the sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"(πζ’) Ταπεινοφροσύνη ἐστὶ προσευχὴ συνεχὴς μετὰ δακρύων καὶ πόνων· αὕτη γὰρ τὸν Θεὸν ἀεὶ εἰς βοήθειαν ἐπικαλουμένη, εἰς τὴν ἰδίαν δύναμιν καὶ σοφίαν ἀφρόνως θαρρεῖν οὐκ ἐᾷ οὐδὲ ἄλλων κατεπαίρεσθαι, ἅτινά εἰσι χαλεπὰ νοσήματα τοῦ τῆς ὑπερηφανίας πάθους.\n\n(πη’) Ἄλλο ἐστὶ μάχεσθαι τῷ ψιλῷ λογισμῷ, ἵνα μὴ κινήσῃ τὸ πάθος· καὶ ἄλλο ἐστὶ τῷ ἐμπαθεῖ μάχεσθαι, ἵνα μὴ γένηται συγκατάθεσις. Οἱ ἀμφότεροι δὲ τρόποι οὐκ ἐῶσι χρονίσαι τοὺς λογισμούς.\n\n(πθ’) Ἡ λύπη τῇ μνησικακίᾳ συνέζευκται· ὅταν οὖν ὁ νοῦς τὸ πρόσωπον τοῦ ἀδελφοῦ μετὰ λύπης ἐνοπτρίζεται, δῆλον ὅτι μνησικακίαν ἔχει πρὸς αὐτόν. Ὁδοὶ δὲ μνησικάκων εἰς θάνατον, διότι πᾶς μνησίκακος, παράνομος.\n\n( ’) Ἐὰν μὲν σὺ μνησικακῆς τινι, προσεύχου ὑπὲρ αὐτοῦ καὶ ἱστᾷς τὸ πάθος τῆς κινήσεως, χωρίζων τὴν λύπην διὰ τῆς προσευχῆς ἐκ τῆς μνήμης τοῦ κακοῦ, οὗπέρ σοι ἐποίησεν· ἀγαπητικὸς δὲ γενόμενος καὶ φιλάνθρωπος, παντελῶς ἐκ τῆς ψυχῆς τὸ πάθος ἐξαφανίζεις. Ἐὰν δὲ ἄλλος σοι μνησικακῇ, χαριστικὸς γενοῦ πρὸς αὐτὸν καὶ ταπεινὸς καὶ καλῶς συναυλίζου καὶ ἀπαλλάττεις αὐτὸν τοῦ πάθους. ( α’) Τοῦ φθονοῦντος τὴν λύπην κόπῳ στήσεις· συμφορὰν γὰρ ἡγεῖται τὸ ἐν σοὶ φθονούμενον καὶ οὐ δυνατὸν ἄλλως στῆσαι, εἰ μή τι κρύψῃς αὐτόν. Εἰ δὲ πολλοὺς μὲν ὠφελεῖ, ἐκεῖνον δὲ λυπεῖ, ποίου μέρους περιφρονήσεις; Ἀναγκαῖον οὖν τῆς τῶν πολλῶν γενέσθαι ὠφελείας κἀκείνου δὲ κατὰ δύναμιν μὴ ἀμελεῖν μηδὲ τῇ τοῦ πάθους πονηρίᾳ συναπαχθῆναι, ὡς οὐχὶ τῷ πάθει, ἀλλὰ τῷ πάσχοντι ἀμυνόμενον·","english":"(87) Humility is continual prayer with tears and labors; for by always calling upon God for help, it does not allow one to trust foolishly in one's own strength and wisdom, nor to exalt oneself over others—things which are grievous diseases of the passion of pride.\n\n(88) It is one thing to fight against the bare thought, so that the passion is not stirred; and another to fight against the passionate thought, so that consent does not occur. Both ways do not permit the thoughts to linger.\n\n(89) Grief is yoked together with remembrance of wrongs; when, then, the mind beholds the face of a brother with grief, it is clear that it holds a grudge against him. The ways of those who remember wrongs lead to death, because everyone who remembers wrongs is a transgressor of the law.\n\n(90) If you bear a grudge against someone, pray for him and you will halt the passion's movement, separating the grief from the memory of the wrong he did to you by means of prayer; but by becoming loving and humane, you will utterly obliterate the passion from your soul. And if another bears a grudge against you, be gracious toward him and humble, and dwell well together with him, and you will deliver him from the passion. (91) You will put an end to the grief of the envious man by toil; for he considers the good that is envied in you to be a calamity, and it is not possible to stop it otherwise, unless you conceal it from him. But if you benefit many and grieve him, which side will you disregard? It is necessary, then, to seek the benefit of the many, yet not to neglect that man either, as far as you are able, nor to be carried along with the wickedness of his passion, so as to defend yourself not against the passion but against the one who suffers it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"ἀλλὰ τῇ ταπεινοφροσύνῃ ἡγεῖσθαι αὐτὸν ὑπερέχοντα σεαυτοῦ καὶ ἐν παντὶ καιρῷ καὶ τόπῳ καὶ πράγματι προτιμᾶν αὐτόν. Τὸν δὲ σὸν φθόνον δύνασαι στῆσαι, ἐὰν ἐν οἷς χαίρει ὁ ὑπό σου φθονούμενος συγχαίρῃς καὶ ἐν οἷς λυπεῖται καὶ αὐτὸς συλλυπῇ, πληρῶν τὸ τοῦ Ἀποστόλου, τό· Χαίρειν μετὰ χαιρόντων καὶ κλαίειν μετὰ κλαιόντων.\n\n( β’) Ὁ νοῦς ἡμῶν μέσος ἐστὶ δύο τινῶν, ἑκάστου τὰ ἴδια ἐνεργοῦντος· τοῦ μέν, ἀρετήν· τοῦ δέ, κακίαν· τουτέστιν ἀγγέλου καὶ δαίμονος. Ἐξουσίαν δὲ ἔχει ὁ νοῦς καὶ δύναμιν ᾧ θέλει εἴτε ἕπεσθαι εἴτε ἀντισθῆναι. ( γ’) Αἱ μὲν ἅγιαι δυνάμεις προτρέπονται ἡμᾶς ἐπὶ τὰ καλά· τὰ δὲ φυσικὰ σπέρματα καὶ ἡ ἀγαθὴ προαίρεσις βοηθοῦσιν ἡμῖν. Τὰς δὲ τῶν δαιμόνων προσβολὰς τὰ πάθη καὶ ἡ πονηρὰ προαίρεσις συνιστῶσι. ( δ’) Τὸν καθαρὸν νοῦν ποτε μὲν αὐτὸς ὁ Θεὸς αὐτῷ ἐπιβαίνων διδάσκει· ποτὲ δέ, αἱ ἅγιαι δυνάμεις τὰ καλὰ ὑποτιθέμεναι· ποτὲ δέ, ἡ φύσις τῶν πραγμάτων θεωρουμένη.\n\n( ε’) Χρὴ τὸν καταξιωθέντα γνώσεως νοῦν τά τε νοήματα τηρεῖν ἀπαθῆ τῶν πραγμάτων καὶ τὰ θεωρήματα ἀσφαλῆ καὶ τὴν τῆς προσευχῆς κατάστασιν ἀθόλωτον· οὐ δύναται δὲ ταύτην ἀεὶ τηρεῖν ἐκ τῶν τῆς σαρκὸς ἀναδόσεων, διὰ τῆς τῶν δαιμόνων ἐπιβουλῆς καπνιζόμενος.","english":"But by humility he should regard him as superior to himself and at every time and place and circumstance prefer him. And you can stop your envy if you rejoice in the things in which the one envied by you rejoices, and grieve with him in the things in which he grieves, fulfilling the Apostle's word: Rejoice with those who rejoice and weep with those who weep.\n\n(2) Our mind is midway between two beings, each working its own works: of the one, virtue; of the other, vice—that is, of an angel and a demon. And the mind has authority and power to follow or to resist whichever it wishes. (3) The holy powers urge us toward good things; the natural seeds and the good inclination help us. The assaults of demons are reinforced by the passions and the evil inclination. (4) The pure mind is sometimes taught by God Himself, who comes upon it; sometimes by the holy powers, who suggest good things; sometimes by the nature of things, when contemplated.\n\n(5) The mind that has been deemed worthy of knowledge must keep its thoughts about things free from passion, its contemplations safe, and the state of its prayer undefiled. But it cannot always keep this undefiled because of the emissions of the flesh, being darkened by the plotting of demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"( στ‘) Οὐ δι᾽ ὅσα λυπούμεθα, διὰ ταῦτα καὶ ὀργιζόμεθα· πλεονάζει γὰρ τὰ τὴν λύπην ἐμποιοῦντα παρὰ τὰ τὴν ὀργήν. Οἷον ἐκλάσθη τόδε, ἀπώλετο τόδε, ἀπέθανεν ὁ δεῖνα· διὰ γὰρ τὰ τοιαῦτα λυπούμεθα μόνον· διὰ δὲ τὰ λοιπὰ καὶ λυπούμεθα καὶ ὀργιζόμεθα, ἀφιλοσόφως διακείμενοι. ( ζ’) Δεχόμενος ὁ νοῦς τὰ τῶν πραγμάτων νοήματα, πρὸς ἕκαστον νόημα μετασχηματίζεσθαι πέφυκε· θεωρῶν δὲ ταῦτα πνευματικῶς, πρὸς ἕκαστον θεώρημα ποικίλως μεταμορφοῦσθαι· ἐν δὲ Θεῷ γενόμενος, ἄμορφος πάντη καὶ ἀσχημάτιστος γίνεται· τὸν γὰρ μονοειδὴ θεωρῶν, μονοειδὴς γίνεται καὶ ὅλος φωτοειδής.\n\n( η’) Ψυχή ἐστι τελεία, ἧς ἡ παθητικὴ δύναμις νένευκεν ὁλοτελῶς πρὸς Θεόν.\n\n( θ’) Νοῦς ἐστι τέλειος, ὁ διὰ πίστεως ἀληθοῦς τὸν ὑπεράγνωστον ὑπεραγνώστως ὑπερεγνωκὼς καὶ τῶν αὐτοῦ δημιουργημάτων τὰ καθόλου θεασάμενος καὶ τῆς ἐν αὐτοῖς προνοίας καὶ κρίσεως τὴν περιληπτικὴν γνῶσιν παρὰ Θεοῦ εἰληφώς· ὡς ἀνθρώποις δέ φημι.\n\n(ρ’) Τριχῶς τέμνεται ὁ χρόνος καὶ ἡ μὲν πίστις τοῖς τρισὶ συμπαρατείνεται τμήμασι· ἡ δὲ ἐλπίς, τῷ ἑνί· ἡ δὲ ἀγάπη, τοῖς δυσί. Καὶ ἡ μὲν πίστις καὶ ἐλπὶς μέχρι τινός, ἡ δὲ ἀγάπη εἰς ἀπείρους αἰῶνας τῷ ὑπεραπείρῳ ὑπερηνωμένη καὶ ἀεὶ ὑπεραύξουσα διαμένει· καὶ διὰ τοῦτο μείζων πάντων ἡ ἀγάπη.","english":"(134) It is not for all the things for which we grieve that we also become angry; for the things that produce grief outnumber those that produce anger. For example, this was broken, this was lost, so-and-so died; for such things we grieve only; but for the rest we both grieve and become angry, being disposed without philosophy. (135) The mind, when it receives the thoughts of things, is naturally conformed to each thought; but when it contemplates these things spiritually, it is variously transformed to each contemplation; but when it comes to be in God, it becomes wholly formless and shapeless; for contemplating the One-form, it becomes one-form and wholly light-like.\n\n(136) A soul is perfect when its passible power has inclined wholly toward God.\n\n(137) A mind is perfect which through true faith has known in a super-knowing way the One beyond knowledge, and has beheld the universals of His creatures, and has received from God the comprehensive knowledge of His providence and judgment in them; but I speak as to men.\n\n(138) Time is divided threefold, and faith extends along with all three parts; hope, with one; and love, with two. And faith and hope last until a certain point, but love remains into boundless ages, united beyond bound to the Boundless and ever super-increasing; and therefore love is greater than all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"ΕΚΑΤΟΝΤΑΣ ΤΕΤΑΡΤΗ (α’) Πρῶτον μὲν θαυμάζει ὁ νοῦς τὴν θείαν ἐννοούμενος κατὰ πάντα ἀπειρίαν καὶ τὸ ἀνέκβατον ἐκεῖνο καὶ πολυπόθητον πέλαγος. Δεύτερον δὲ ἐκπλήττεται πῶς ἐκ τοῦ μηδενὸς τῆς τῶν ὄντων εἰς τὸ εἶναι παρήγαγεν ὕπαρξιν. Ἀλλ᾽ ὥσπερ τῆς μεγαλωσύνης αὐτοῦ οὐκ ἔστι πέρας, οὕτως οὐδὲ τῆς φρονήσεως αὐτοῦ ἔστιν ἐξεύρεσις.\n\n(β’) Πῶς γὰρ οὐ θαυμάζει τὸ ἄπλετον ἐκεῖνο καὶ ὑπὲρ ἔκπληξιν θεωρῶν τῆς ἀγαθότητος πέλαγος; Ἢ πῶς οὐκ ἐξίσταται ἐννοούμενος πῶς καὶ πόθεν ἥ τε λογικὰ καὶ νοερὰ γέγονεν οὐσία καὶ τὰ τέσσαρα στοιχεῖα, ἐξ ὧν τὰ σώματα, μηδεμιᾶς ὕλης τῆς τούτων προϋπαρξάσης γενέσεως; Ποία τε ἡ δύναμις ἐκείνη, ἡ εἰς ἐνέργειαν κινηθεῖσα ταῦτα εἰς τὸ εἶναι παρήγαγεν; Ἀλλὰ τοῦτο Ἑλλήνων παῖδες οὐ παραδέχονται, ἀγνοοῦντες τὴν παντοδύναμον ἀγαθότητα καὶ τὴν δραστήριον αὐτῆς καὶ ὑπὲρ νοῦν σοφίαν καὶ γνῶσιν.\n\n(γ’) Ἐξ ἀϊδίου δημιουργὸς ὑπάρχων ὁ Θεός, ὅτε βούλεται δημιουργεῖ Λόγῳ ὁμοουσίῳ καὶ Πνεύματι δι᾽ ἄπειρον ἀγαθότητα. Καὶ μὴ εἴπῃς· τίνι λόγῳ νῦν ἐδημιούργησεν, ἀεὶ ἀγαθὸς ὑπάρχων; Ἐπεί, κἀγώ σοι λέγω, ὅτι ἡ τῆς ἀπείρου οὐσίας ἀνεξιχνίαστος σοφία τῇ ἀνθρωπίνῃ οὐχ ὑποπίπτει γνώσει. (δ’) Τὴν ἐξ ἀϊδίου ἐν ἑαυτῷ ὁ Δημιουργὸς τῶν ὄντων προϋπάρχουσαν γνῶσιν, ὅτε ἐβουλήθη, οὐσίωσε καὶ προυβάλετο. Ἄτοπον δέ ἐστιν ἐπὶ Θεοῦ τοῦ παντοδυνάμου διστάσαι εἰ δύναταί τι οὐσιῶσαι, ὅτε βούλεται. (ε’) Δι᾽ ἣν μὲν αἰτίαν ὁ Θεὸς ἐδημιούργησε ζήτει· ἔστι γὰρ γνῶσις. Τὸ δὲ πῶς καὶ διὰ τί προσφάτως μὴ ζήτει· οὐκ ἔστι γὰρ τῷ σῷ ὑποπίπτουσα νῷ, διότι τῶν θείων τὰ μὲν ληπτά, τὰ δὲ ἄληπτα τοῖς ἀνθρώποις.","english":"ONE HUNDRED AND FORTY-FOUR (a) First, the mind marvels as it contemplates the divine inexperience in all things, and that unattainable and much-desired sea. Second, it is struck with amazement at how, from nothing, he brought the existence of beings into being. But just as there is no limit to his greatness, so also there is no discovering of his understanding.\n\n(b) For how would it not marvel, contemplating that boundless and beyond-amazement sea of goodness? Or how would it not be astonished, considering how and from where both the rational and intellectual substance came to be, and the four elements, from which bodies come, when no matter of their generation pre-existed? And what is that power which, moved into activity, brought these things into being? But the children of the Greeks do not accept this, being ignorant of the almighty goodness and its active and beyond-mind wisdom and knowledge.\n\n(c) God, being Creator from eternity, creates when he wills, by his co-essential Word and Spirit, through boundless goodness. And do not say: For what reason did he create now, being always good? Since I also say to you that the unsearchable wisdom of the infinite essence does not fall under human knowledge. (d) The knowledge of beings that pre-existed from eternity in himself, the Creator, when he willed, he made substantial and brought forth. But it is absurd to doubt concerning the almighty God whether he is able to make something substantial when he wills. (e) Seek the cause for which God created; for it is knowledge. But do not seek the how and why recently; for it does not fall under your mind, because of divine things some are graspable, but some are ungraspable by humans.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Θεωρία δὲ ἀχαλίνωτος κατὰ κρημνὸν ὤσειεν, ὡς ἔφη τις τῶν ἁγίων.\n\n(στ‘) Τινές φασι συνυπάρχειν ἐξ ἀϊδίου τῷ Θεῷ τὰ δημιουργήματα, ὅπερ ἀμήχανον. Πῶς γὰρ τῷ πάντη ἀπείρῳ τὰ κατὰ πάντα πεπερασμένα συνυπάρχειν δύναται ἐξ ἀϊδίου; Ἢ πῶς κυρίως δημιουργήματα, εἰ συναΐδια τῷ Δημιουργῷ; Ἀλλ᾽ οὗτος ὁ λόγος τῶν Ἑλλήνων ἐστίν, οἵτινες οὐσίας μὲν οὐδαμῶς, ποιοτήτων δὲ μόνον δημιουργὸν τὸν Θεὸν εἰσάγουσιν. Ἡμεῖς δὲ τὸν παντοδύναμον ἐγνωκότες Θεόν, οὐ ποιοτήτων, ἀλλ᾽ οὐσιῶν πεποιωμένων δημιουργὸν αὐτὸν εἶναί φαμεν. Εἰ δὲ τοῦτο, οὐκ ἐξ ἀϊδίου συνύπαρκτα τῷ Θεῷ τὰ δημιουργήματα. (ζ’) Κατά τι μὲν γνωστὸν τὸ θεῖον καὶ τὰ θεῖα, κατά τι δὲ ἄγνωστον· καὶ γνωστὸν μέν, τοῖς περὶ αὐτὸ θεωρήμασιν· ἄγνωστον δέ, τοῖς κατ᾽ αὐτό. (η’) Μὴ ἕξεις καὶ ἐπιτηδειότητας ζητήσῃς ἐπὶ τῆς ἁπλῆς καὶ ἀπείρου οὐσίας τῆς ἁγίας Τριάδος, ἵνα μὴ σύνθετον αὐτὴν ποιήσῃς ὥσπερ τὰ κτίσματα· ὅπερ ἄτοπον καὶ ἀθέμιτον ἐπὶ Θεοῦ ἐννοῆσαι. (θ’) Μόνη ἁπλῆ καὶ μονοειδὴς καὶ ἄποιος καὶ εἰρηναία καὶ ἀστασίαστος ἡ ἄπειρος οὐσία καὶ παντοδύναμος καὶ δημιουργικὴ τῶν ὅλων. Πᾶσα δὲ ἡ κτίσις σύνθετος ὑπάρχει ἐξ οὐσίας καὶ συμβεβηκότος καὶ ἐπιδεὴς ἀεὶ τῆς θείας προνοίας, ὡς τροπῆς οὐκ ἐλευθέρα.","english":"An unbridled contemplation would drive one over a precipice, as one of the saints said.\n\n(6) Some say that the created things coexist with God from eternity, which is impossible. For how can things that are in all respects limited coexist from eternity with the one who is in every way infinite? Or how are they properly created things, if they are coeternal with the Creator? But this is the argument of the Greeks, who introduce God as the creator not of substances at all, but only of qualities. But we, having known the almighty God, say that he is the creator not of qualities but of substances that possess qualities. And if this is so, the created things do not coexist with God from eternity.\n\n(7) In one respect the divine nature and the divine things are knowable, and in another respect unknowable: knowable, indeed, by the contemplations that concern it; but unknowable, by what pertains to it in itself.\n\n(8) Do not seek states and aptitudes in the simple and infinite substance of the Holy Trinity, lest you make it composite like created things—a thing absurd and unlawful to conceive concerning God.\n\n(9) Alone simple and uniform and without quality and peaceful and free from faction is the infinite and almighty substance, creative of all things. But all creation is composite, consisting of substance and accident, and always in need of divine providence, since it is not free from change.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"(ι’) Πᾶσα ἡ νοερὰ οὐσία καὶ ἡ αἰσθητικὴ ἔλαβον δυνάμεις, παρὰ Θεοῦ εἰς τὸ εἶναι παραχθεῖσαι, ἀντιληπτικὰς τῶν ὄντων· ἡ μὲν νοερὰ τὰς νοήσεις, ἡ δὲ αἰσθητικὴ τὰς αἰσθήσεις.\n\n(ια’) Ὁ μὲν Θεὸς μετέχεται μόνον, ἡ δὲ κτίσις καὶ μετέχει καὶ μεταδίδωσι· καὶ μετέχει μὲν τοῦ εἶναι καὶ τοῦ εὖ εἶναι, μεταδίδωσι δὲ τοῦ εὖ εἶναι μόνον· ἀλλ᾽ ἑτέρως μὲν ἡ σωματική, ἑτέρως δὲ ἡ ἀσώματος οὐσία.\n\n(ιβ’) Ἡ μὲν ἀσώματος οὐσία καὶ λέγουσα καὶ πράττουσα καὶ θεωρουμένη τοῦ εὖ εἶναι μεταδίδωσιν· ἡ δὲ σωματική, θεωρουμένη μόνον. (ιγ’) Τὸ μὲν ἀεὶ εἶναι ἢ μὴ εἶναι τὴν λογικὴν καὶ νοερὰν οὐσίαν ἐν τῇ βουλήσει ἐστὶ τοῦ τὰ πάντα καλὰ δημιουργήσαντος· τὸ δὲ ἀγαθὰ ταῦτα εἶναι κατὰ προαίρεσιν ἢ φαῦλα ἐν τῷ θελήματι τῶν γεγονότων ὑπάρχει. (ιδ’) Οὐ περὶ τὴν οὐσίαν τῶν γεγονότων τὸ κακὸν θεωρεῖται, ἀλλὰ περὶ τὴν ἐσφαλμένην καὶ ἀλόγιστον κίνησιν.\n\n(ιε’) Εὐλόγως κινεῖται ἡ ψυχή, ὅταν τὸ μὲν ἐπιθυμητικὸν αὐτῆς τῇ ἐγκρατείᾳ πεποίωται· τὸ δὲ θυμικὸν τῆς ἀγάπης ἀντέχηται, τὸ μῖσος ἀποστρεφόμενον· τὸ δὲ λογιστικὸν πρὸς τὸν Θεὸν διάγῃ διὰ προσευχῆς καὶ θεωρίας πνευματικῆς.","english":"(10) Every intellectual and sensible essence, having been brought into being by God, received powers for apprehending existing things: the intellectual essence received thoughts, and the sensible essence received sensations.\n\n(11) God is only participated in, while creation both participates and imparts; and it participates in being and in well-being, but imparts well-being only. Yet the bodily essence does so in one way, and the incorporeal essence in another.\n\n(12) The incorporeal essence imparts well-being both by speaking and by acting and by being contemplated; the bodily essence, only by being contemplated. (13) The ever to be or not to be of the rational and intellectual essence lies in the will of the one who created all things good; but whether these things are good or evil according to choice lies in the will of those who have come to be. (14) Evil is not contemplated in the essence of things that have come to be, but in the mistaken and irrational movement.\n\n(15) The soul moves rationally when its desiring part has been made firm by self-control, its spirited part holds fast to love, turning away from hatred, and its reasoning part converses with God through prayer and spiritual contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"(ιστ’) Οὔπω ἔχει τελείαν τὴν ἀγάπην οὐδὲ τῆς θείας προνοίας κατὰ βάθος τὴν γνῶσιν ὁ ἐν καιρῷ πειρασμοῦ μὴ μακροθυμῶν ἐπὶ τοῖς συμβαίνουσι λυπηροῖς, ἀλλ᾽ ἀποκόπτων ἑαυτὸν τῆς τῶν πνευματικῶν ἀδελφῶν ἀγάπης. (ιζ’) Σκοπὸς τῆς θείας προνοίας τὸ τοὺς ὑπὸ τῆς κακίας ποικίλως διεσχισμένους διὰ τῆς ὀρθῆς πίστεως καὶ τῆς πνευματικῆς ἀγάπης ἑνοποιεῖν, εἴπερ διὰ τοῦτο πέπονθεν ὁ Σωτήρ, ἵνα τὰ τέκνα τοῦ Θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν. Ὁ οὖν μὴ στέγων τὰ ὀχληρὰ μηδὲ φέρων τὰ λυπηρὰ μηδὲ ὑπομένων τὰ ἐπίπονα, ἐκτὸς τῆς θείας ἀγάπης καὶ τοῦ σκοποῦ τῆς προνοίας περιπαθεῖ. (ιη’) Εἰ ἡ ἀγάπη μακροθυμεῖ καὶ χρηστεύεται, ὁ ὀλιγοψυχῶν ἐπὶ τοῖς συμβαίνουσι λυπηροῖς καὶ διὰ τοῦτο πονηρευόμενος ἐπὶ τοῖς λυπήσασι καὶ τῆς πρὸς αὐτοὺς ἀγάπης ἑαυτὸν ἀποκόπτων, πῶς τοῦ σκοποῦ τῆς θείας προνοίας οὐκ ἐκπίπτει;\n\n(ιθ’) Πρόσεχε σεαυτῷ, μήποτε ἡ χωρίζουσά σε ἐκ τοῦ ἀδελφοῦ κακία οὐκ ἐν τῷ ἀδελφῷ, ἀλλ᾽ ἔν σοι εὑρίσκεται· καὶ σπεῦσον αὐτῷ διαλλαγῆναι, ἵνα μὴ τῆς ἐντολῆς τῆς ἀγάπης ἐκπέσῃς.","english":"(15) He does not yet have perfect love, nor knowledge of divine providence in its depth, who in a time of trial does not patiently endure the painful things that befall him, but cuts himself off from love for his spiritual brethren. (16) The goal of divine providence is to unite, through right faith and spiritual love, those who have been torn apart in various ways by evil—since it was for this that the Savior suffered, that he might gather into one the scattered children of God. Therefore, whoever does not endure troublesome things, nor bear painful things, nor withstand toilsome things, walks outside divine love and the goal of providence. (17) If love is patient and kind, how does the one who loses heart at the painful things that befall him, and for this reason grows wicked toward those who have grieved him and cuts himself off from love toward them, not fall short of the goal of divine providence?\n\n(18) Take heed to yourself, lest the evil that separates you from your brother be found not in your brother but in you; and hasten to be reconciled with him, so that you do not fall short of the commandment of love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"(κ’) Μὴ καταφρονήσῃς τῆς ἐντολῆς τῆς ἀγάπης, ὅτι δι᾽ αὐτῆς υἱὸς Θεοῦ ἔσῃ· ἣν παραβαίνων, υἱὸς γεέννης εὑρεθήσῃ. (κα’) Τὰ χωρίζοντα τῆς τῶν φίλων ἀγάπης εἰσὶ ταῦτα· τὸ φθονεῖν ἢ φθονεῖσθαι, τὸ ζημιοῦν ἢ ζημιοῦσθαι, τὸ ἀτιμάζειν ἢ ἀτιμάζεσθαι καὶ οἱ ἐξ ὑπονοίας λογισμοί. Μήποτε οὖν ἔδρασάς τι τούτων ἢ πέπονθας καὶ διὰ τοῦτο τῆς τοῦ φίλου ἀγάπης χωρίζῃ.\n\n(κβ’) Συνέβη σοι πειρασμὸς ἐκ τοῦ ἀδελφοῦ καὶ ἡ λύπη εἰς μῖσός σε ἤγαγε· μὴ νικῶ ὑπὸ τοῦ μίσους, ἀλλὰ νίκα ἐν τῇ ἀγάπῃ τὸ μῖσος. Νικήσεις δὲ τρόπῳ τοιούτῳ· προσευχόμενος ὑπὲρ αὐτοῦ γνησίως πρὸς τὸν Θεόν, τὴν ἀπολογίαν αὐτοῦ δεχόμενος ἢ καὶ αὐτὸς διὰ ταύτης αὐτὸν θεραπεύων καὶ σεαυτὸν αἴτιον τοῦ πειρασμοῦ λογιζόμενος καὶ μακροθυμῶν μέχρις οὗ παρέλθῃ τὸ νέφος. (κγ’) Μακρόθυμός ἐστιν ὁ τὸ τέλος ἐκδεχόμενος τοῦ πειρασμοῦ καὶ τὸ καύχημα τῆς καρτερίας ἀναμένων.\n\n(κδ’) Ἀνὴρ μακρόθυμος, πολὺς ἐν φρονήσει, ὅτι πάντα τὰ συμβαίνοντα ἐπὶ τὸ τέλος ἀναφέρει κἀκεῖνο περιμένων ἀνέχεται τῶν λυπηρῶν. Τὸ δὲ τέλος ἐστὶ ζωὴ αἰώνιος, κατὰ τὸν θεῖον Ἀπόστολον· αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. (κε’) Μὴ εὔκολος ἔσο ἐπὶ ἀποβολῇ πνευματικῆς ἀγάπης, διότι ἄλλη σωτηρίας ὁδὸς οὐχ ὑπολέλειπται ἐν ἀνθρώποις. (κστ’) Μὴ τὸν χθὲς πνευματικὸν ἀδελφὸν καὶ ἐνάρετον διὰ τὸ ἐν σοὶ σήμερον ἐξ ἐπηρείας τοῦ πονηροῦ ἐγγινόμενον μῖσος κρῖνε φαῦλον καὶ πονηρόν·","english":"(20) Do not despise the commandment of love, for through it you will be a son of God; by transgressing it, you will be found a son of Gehenna. (21) These are the things that separate from love of friends: envying or being envied, harming or being harmed, dishonoring or being dishonored, and thoughts arising from suspicion. So consider whether you have ever done or suffered any of these things, and for that reason are separated from love of your friend.\n\n(22) A trial has come to you from your brother, and the grief has led you to hatred. Do not be conquered by hatred, but conquer hatred in love. You will conquer it in this way: by praying genuinely to God for him, by accepting his defense, or even yourself healing him through it, and by reckoning yourself the cause of the trial, and by being patient until the cloud passes. (23) He is patient who awaits the end of the trial and waits for the boast of endurance.\n\n(24) A patient man is great in understanding, because he refers all that happens to the end, and waiting for that, he endures painful things. And the end is eternal life, according to the divine Apostle: and this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent. (25) Do not be quick to cast off spiritual love, for no other way of salvation has been left among men. (26) Do not judge the brother who was spiritual and virtuous yesterday to be base and wicked because of the hatred that arises in you today through the malice of the evil one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"ἀλλὰ διὰ τῆς μακροθυμούσης ἀγάπης τὰ χθεσινὰ καλὰ λογιζόμενος τὸ σήμερον μῖσος τῆς ψυχῆς ἀπόβαλλε.\n\n(κζ’) Μὴ ὃν ἐπῄνεις χθὲς ὡς καλὸν καὶ ἐνεκωμίαζες ὡς ἐνάρετον, σήμερον ὡς φαῦλον καὶ πονηρὸν κακολογήσῃς, διὰ τὴν σὴν ἐξ ἀγάπης εἰς μῖσος μεταβολὴν τὸν τοῦ ἀδελφοῦ ψόγον ἀπολογίαν τοῦ ἐν σοὶ πονηροῦ μίσους ποιούμενος· ἀλλὰ τοῖς αὐτοῖς ἐγκωμίοις ἐπίμεινον, κἆν ἔτι ὑπὸ τῆς λύπης κεκράτησαι, καὶ εἰς τὴν αὐτὴν σωτήριον ἀγάπην εὐχερῶς ἐπανέρχῃ. (κη’) Μὴ τὸν συνήθη τοῦ ἀδελφοῦ ἔπαινον διὰ τὴν ἔτι ἔν σοι πρὸς αὐτὸν ὑπάρχουσαν κεκρυμμένην λύπην ἐν τῇ τῶν λοιπῶν ἀδελφῶν συντυχίᾳ νοθεύσῃς, συμπαραμίσγων τοῖς λόγοις λεληθότως τὸν ψόγον· ἀλλὰ καθαρῷ τῷ ἐπαίνῳ ἐν τῇ συντυχίᾳ χρῆσαι καὶ γνησίως ὑπὲρ αὐτοῦ ὡς ὑπὲρ σαυτοῦ προσεύχου καὶ τοῦ ὀλεθρίου μίσους τάχιστα ἀπαλλάττῃ.\n\n(κθ’) Μὴ εἴπῃς· οὐ μισῶ τὸν ἀδελφόν, τὴν μνήμην αὐτοῦ ἀποστρεφόμενος· ἀλλὰ ἄκουσον Μωϋσέως λέγοντος· Μὴ μισήσῃς τὸν ἀδελφόν σου τῇ διανοίᾳ σου· ἐλεγμῷ ἐλέγξεις τὸν ἀδελφόν σου καὶ οὐ λήψῃ δι᾽ αὐτὸν ἁμαρτίαν. (λ’) Κἂν ὁ ἀδελφὸς τυχὸν πειραζόμενος ἐπιμείνῃ κακολογῶν σε, ἀλλὰ σύ γε μὴ ἐξενεχθῇς τῆς ἀγαπητικῆς καταστάσεως, τοῦ αὐτοῦ πονηροῦ δαίμονος ἀνεχόμενος ἐνοχλοῦντος κατὰ διάνοιαν. Οὐκ ἐξενεχθήσῃ δὲ ταύτης, ἐὰν λοιδορούμενος εὐλογήσῃς, ἐὰν δυσφημούμενος εὐφημήσῃς, ἐὰν ἐπιβουλευόμενος εὐνοήσῃς· αὕτη ἐστὶν ἡ ὁδὸς τῆς κατὰ Χριστὸν φιλοσοφίας καὶ ὁ μὴ ταύτην ὁδεύων οὐ συναυλίζεται αὐτῷ.","english":"But through long-suffering love, reckoning yesterday's good things, cast out today's hatred from your soul. (27) Do not revile today as worthless and wicked the one whom you praised yesterday as good and commended as virtuous, making your censure of your brother an excuse for the wicked hatred within you because of your own change from love to hatred; but persist in the same praises, even if you are still overcome by grief, and you will easily return to the same saving love. (28) Do not adulterate your brother's customary praise in the company of the other brothers because of the hidden grief against him that still exists in you, secretly mingling censure with your words; but use pure praise in his company and pray genuinely for him as for yourself, and you will quickly be delivered from destructive hatred. (29) Do not say, \"I do not hate my brother,\" while turning away from the remembrance of him; but hear Moses saying: Do not hate your brother in your mind; you shall surely reprove your brother, and you shall not incur sin because of him. (30) And even if your brother, perhaps being tempted, persists in speaking evil of you, do not be carried away from your loving disposition, enduring the same wicked demon troubling you in your mind. You will not be carried away from it if, when reviled, you bless; when slandered, you speak well; when plotted against, you wish him well. This is the way of philosophy according to Christ, and the one who does not walk this way does not dwell together with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"(λα’) Μὴ ὡς εὐνοοῦντας λογίζου τοὺς λόγους σοι φέροντας λύπην (≡14__322 ἐν σοὶ καὶ μῖσος πρὸς τὸν ἀδελφὸν ἐργαζομένους, κἂν ἀληθεύειν δοκῶσιν· ἀλλ᾽ ὡς θανατοῦντας ὄφεις τοὺς τοιούτους ἀποστρέφου, ἵνα κἀκείνους τοῦ κακολογεῖν ἀνακόψῃς καὶ τὴν σεαυτοῦ ψυχὴν πονηρίας ἀπαλλάξῃς. (λβ’) Μὴ λόγοις δι᾽ αἰνιγμάτων τὸν ἀδελφὸν κεντήσῃς, ἵνα μὴ τὰ ὅμοια παρ᾽ αὐτοῦ ἀντιδεχόμενος τὴν τῆς ἀγάπης διάθεσιν ἐξ ἀμφοτέρων ἀπελάσῃς· ἀλλὰ μετὰ παρρησίας ἀγαπητικῆς ὕπαγε ἔλεγξον αὐτόν, ἵνα τὰς αἰτίας τῆς λύπης λύσας ταραχῆς καὶ λύπης ἀμφοτέρους ἀπαλλάξῃς.\n\n(λγ’) Ἐρεύνησον τὴν συνείδησιν μετὰ πάσης ἀκριβείας, μήποτε τῇ σῇ αἰτίᾳ ὁ ἀδελφὸς οὐ διηλλάγη· καὶ μὴ παραλογίζου ταύτην τὰ κρυπτά σου γινώσκουσαν καὶ κατηγοροῦσάν σου ἐν τῷ καιρῷ τῆς ἐξόδου καὶ ἐν καιρῷ δὲ προσευχῆς πρόσκομμά σοι γινομένην.\n\n(λδ’) Μὴ μνημόνευε ἐν τῷ καιρῷ τῆς εἰρήνης τῶν ἐν τῷ καιρῷ τῆς λύπης ὑπὸ τοῦ ἀδελφοῦ λεχθέντων, κἄν τε κατὰ πρόσωπον τὰ λυπηρὰ ἐρρέθῃ κἄν τε πρὸς ἄλλον περί σου καὶ μετὰ ταῦτα ἤκουσας· ἵνα μὴ τῶν λογισμῶν τῆς μνησικακίας ἀνεχόμενος εἰς τὸ ὀλέθριον μῖσος τοῦ ἀδελφοῦ ὑποστρέψῃς. (λε’) Οὐ δύναται ψυχὴ λογικὴ πρὸς ἄνθρωπον μῖσος τρέφουσα πρὸς τὸν Θεὸν εἰρηνεῦσαι, τὸν τῶν ἐντολῶν δοτῆρα. Ἐὰν γάρ, φησί, μὴ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, οὐδὲ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος ἀφήσει ὑμῖν τὰ παραπτώματα ὑμῶν. Εἰ δὲ ἐκεῖνος εἰρηνεύειν οὐ θέλει, ἀλλὰ σύ γε σεαυτὸν ( 14__324 ἀπὸ μίσους φύλαξον, προσευχόμενος ὑπὲρ αὐτοῦ γνησίως καὶ μὴ κακολογῶν αὐτὸν πρός τινα.","english":"(31) Do not regard those who bring you words that cause you grief as well-disposed toward you—words that work in you hatred toward your brother, even if they seem to speak the truth; but turn away from such people as from deadly serpents, so that you may both check them from speaking evil and free your own soul from wickedness. (32) Do not wound your brother with words spoken in riddles, lest, receiving the like in return from him, you drive out the disposition of love from both of you; but go with loving frankness and reprove him, so that by resolving the causes of the grief you may free both of you from turmoil and grief.\n\n(33) Examine your conscience with all exactness, lest perhaps your brother has not been reconciled through your fault; and do not deceive it, since it knows your hidden things and accuses you in the time of your departure, and in the time of prayer becomes a stumbling block to you.\n\n(34) In the time of peace, do not remember the things said by your brother in the time of grief, whether the painful words were spoken to your face or you heard afterward that they were said to another about you; lest, by entertaining thoughts of remembrance of wrongs, you return to deadly hatred of your brother. (35) A rational soul that nourishes hatred toward a man cannot be at peace with God, the giver of the commandments. For, he says, if you do not forgive men their trespasses, neither will your heavenly Father forgive you your trespasses. But if that one does not wish to be at peace, do you at least keep yourself from hatred, praying genuinely for him and not speaking evil of him to anyone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"(λστ’) Ἡ τῶν ἁγίων ἀγγέλων ἄφραστος εἰρήνη ταῖς δυσὶ ταύταις κεκράτηται διαθέσεσι· τῇ τε πρὸς τὸν Θεὸν καὶ τῇ πρὸς ἀλλήλους ἀγάπῃ· ὁμοίως δὲ καὶ πάντων τῶν ἀπ᾽ αἰῶνος ἁγίων. Παγκάλως οὖν εἴρηται ὑπὸ τοῦ Σωτῆρος ἡμῶν ὅτι ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος καὶ οἱ προφῆται κρέμανται.\n\n(λζ’) Μὴ ἔσο αὐτάρεσκος καὶ οὐκ ἔσῃ μισάδελφος· καὶ μὴ ἔσο φίλαυτος καὶ ἔσῃ φιλόθεος.\n\n(λη’) Πνευματικοῖς ἀδελφοῖς συζῆσαι προῃρημένος, τοῖς σοῖς θελήμασιν ἀπὸ θυρῶν ἀπόταξαι· οὐ μὴ γὰρ ἑτέρῳ τρόπῳ εἰρηνεῦσαι δυνήσῃ οὔτε πρὸς τὸν Θεὸν οὔτε πρὸς τοὺς συζῶντας.\n\n(λθ’) Ὁ τελείαν ἀγάπην κτήσασθαι δυνηθεὶς καὶ ὅλον τὸν βίον αὐτοῦ πρὸς ταύτην ῥυθμίσας, οὗτος λέγει Κύριον Ἰησοῦν ἐν Πνεύματι ἁγίῳ· καὶ ἐκ τοῦ ἐναντίου, τὰ ἐναντία δηλονότι.\n\n(μ’) Ἡ μὲν εἰς Θεὸν ἀγάπη εἰς τὴν θείαν ὁμιλίαν ἀεὶ φιλεῖ πτερῶσαι τὸν νοῦν· ἡ δὲ εἰς τὸν πλησίον ἀεὶ καλὰ λογίζεσθαι περὶ αὐτοῦ παρασκευάζει. (μα’) Τοῦ ἔτι δόξαν ἀγαπῶντος κενὴν ἤ τινι τῶν ὑλικῶν πραγμάτων προσκειμένου ἐστὶ τὸ πρὸς ἀνθρώπους λυπεῖσθαι διὰ πρόσκαιρα ἢ μνησικακεῖν αὐτοῖς ἢ μῖσος ἔχειν πρὸς αὐτοὺς ἢ λογισμοῖς δουλεύειν αἰσχροῖς· τῆς δὲ φιλοθέου ψυχῆς πάντῃ ταῦτα ἀλλότρια.","english":"(36) The ineffable peace of the holy angels is held fast by these two dispositions: love toward God and love toward one another; and likewise that of all the saints from the beginning of the ages. Most excellently, then, has our Savior said that in these two commandments the whole law and the prophets hang.\n\n(37) Do not be self-pleasing, and you will not be a hater of your brother; and do not be a lover of yourself, and you will be a lover of God.\n\n(38) If you have chosen to live together with spiritual brothers, renounce your own wills from the door; for in no other way will you be able to be at peace either with God or with those who live with you.\n\n(39) The one who has been able to acquire perfect love and has ordered his whole life toward it—this one says \"Lord Jesus\" in the Holy Spirit; and from the opposite, the opposite is clearly the case.\n\n(40) Love toward God always loves to wing the mind toward divine converse; and love toward one's neighbor always prepares one to think good things about him. (41) It belongs to one who still loves empty glory or is attached to some of the material things to be grieved at people because of transient things, or to bear grudges against them, or to have hatred toward them, or to be enslaved to shameful thoughts; but these things are wholly foreign to a God-loving soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"(μβ’) Ὅταν μηδὲν εἴπῃς μηδὲ πράξῃς αἰσχρὸν κατὰ διάνοιαν καὶ ( 14__326 ὅταν τῷ ζημιώσαντι ἢ κακολογήσαντι μὴ μνησικάκῃς καὶ ὅταν ἐν τῷ καιρῷ τῆς προσευχῆς ἄϋλον καὶ ἀνείδεον ἀεὶ ἔχῃς τὸν νοῦν, τότε γνῶθι ὅτι ἔφθασας εἰς τὸ μέτρον τῆς ἀπαθείας καὶ τῆς τελείας ἀγάπης. (μγ’) Οὐ μικρὸς ἀγὼν κενοδοξίας ἀπαλλαγῆναι· ἀπαλλάττεται δέ τις διὰ κρυπτῆς τῶν ἀρετῶν ἐργασίας καὶ συχνοτέρας προσευχῆς. Σημεῖον δὲ τῆς ἀπαλλαγῆς, τὸ μηκέτι μνησικακεῖν τῷ κακολογήσαντι ἢ κακολογοῦντι. (μδ’) Εἰ θέλεις εἶναι δίκαιος, ἀπόνεμε ἑκάστῳ τῶν ἔν σοι μερῶν τὰ κατ᾽ ἀξίαν· ψυχῇ λέγω καὶ σώματι. Καὶ τῷ μὲν λογιστικῷ τῆς ψυχῆς, ἀναγνώσματα καὶ θεωρήματα πνευματικὰ καὶ προσευχήν· τῷ δὲ θυμικῷ, ἀγάπην πνευματικὴν τὴν τῷ μίσει ἀντικειμένην· τῷ δὲ ἐπιθυμητικῷ, σωφροσύνην καὶ ἐγκράτειαν· τῷ δὲ σαρκίῳ, διατροφὴν καὶ σκεπάσματα, τὰ μόνα ἀναγκαιότατα. (με’) Κατὰ φύσιν ὁ νοῦς ἐνεργεῖ, ὅταν τὰ πάθη ἔχῃ ὑποτεταγμένα καὶ τοὺς λόγους τῶν ὄντων θεωρῇ καὶ πρὸς τὸν Θεὸν διάγῃ. (μστ’) Ὥσπερ ὑγίεια καὶ νόσος πρὸς τὸ σῶμα θεωρεῖται τοῦ ζώου καὶ φῶς καὶ σκότος πρὸς τὸν ὀφθαλμόν, οὕτως ἀρετὴ καὶ κακία πρὸς τὴν ψυχὴν καὶ γνῶσις καὶ ἀγνωσία πρὸς τὸν νοῦν.","english":"(42) When you have said or done nothing shameful in thought, and when you do not hold a grudge against the one who has harmed or slandered you, and when in the time of prayer you always keep your intellect free of matter and form, then know that you have reached the measure of dispassion and perfect love. (43) It is no small struggle to be delivered from vainglory; but one is delivered through the hidden practice of the virtues and more frequent prayer. And the sign of deliverance is no longer holding a grudge against the one who has slandered you or is slandering you. (44) If you wish to be just, assign to each of the parts within you what is according to its worth—I mean the soul and the body. To the rational part of the soul, give readings and spiritual contemplations and prayer; to the spirited part, spiritual love, which is opposed to hatred; to the desiring part, chastity and self-control; and to the flesh, nourishment and clothing, the only things most necessary. (45) The intellect acts according to nature when it has the passions subjected, contemplates the principles of beings, and lives toward God. (46) Just as health and disease are considered in relation to the body of a living creature, and light and darkness in relation to the eye, so virtue and vice are considered in relation to the soul, and knowledge and ignorance in relation to the intellect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"(μζ’) Ἐν τοῖς τρισὶ τούτοις ὁ χριστιανὸς φιλοσοφεῖ· ἐν ταῖς ἐντολαῖς, ἐν τοῖς δόγμασι καὶ ἐν τῇ πίστει. Καὶ αἱ μὲν ἐντολαὶ τῶν παθῶν τὸν νοῦν χωρίζουσι· τὰ δὲ δόγματα εἰς τὴν γνῶσιν τῶν ὄντων αὐτὸν εἰσάγουσιν· ἡ δὲ πίστις, εἰς τὴν θεωρίαν τῆς ἁγίας Τριάδος.\n\n(μη’) Οἱ μὲν τῶν ἀγωνιζομένων ἀποκρούονται μόνον τοὺς ἐμπαθεῖς λογισμούς· οἱ δὲ καὶ αὐτὰ τὰ πάθη περικόπτουσι. Καὶ ἀποκρούεται μέν τις, οἷον ἢ ψαλμῳδίᾳ ἢ ( 14__328 προσευχῇ ἢ μετεωρισμῷ ἢ ἄλλῳ τινὶ τοπικῷ περισπασμῷ· ἐκκόπτει δὲ τὰ πάθη τῶν πραγμάτων ἐκείνων περιφρονῶν πρὸς ἅπερ αὐτὰ κέκτηται. (μθ’) Πρὸς ἅπερ τὰ πάθη κεκτήμεθα πράγματά εἰσι ταῦτα, οἷον γυνή, χρήματα, δόξα καὶ τὰ ἑξῆς. Καὶ τῆς μὲν γυναικὸς τότε δύναταί τις περιφρονεῖν, ὅτε καὶ μετὰ τὴν ἀναχώρησιν τὸ σῶμα ὡς δεῖ δι᾽ ἐγκρατείας μαραίνει· τῶν δὲ χρημάτων, ὅτε πείθει τὸν λογισμὸν ἐν παντὶ τῇ αὐταρκείᾳ στοιχῆσαι· τῆς δὲ δόξης, ὅτε τὴν κρυπτὴν ἀγαπήσει τῶν ἀρετῶν ἐργασίαν καὶ Θεῷ μόνῳ φαινομένην· καὶ ἐπὶ τῶν ἄλλων ὡσαύτως. Ὁ δὲ τούτων περιφρονῶν οὐδὲ εἰς μῖσός τινος ἔρχεταί ποτε. (ν’) Ὁ μὲν τοῖς πράγμασιν ἀποταξάμενος, οἷον τῇ γυναικὶ καὶ τοῖς χρήμασι καὶ τοῖς ἑξῆς, τὸν ἔξω ἄνθρωπον ἐποίησε μοναχόν, οὔπω δὲ καὶ τὸν ἔσω. Ὁ δὲ τοῖς τούτων ἐμπαθέσι νοήμασι, τὸν ἔσω ἄνθρωπον, ὅ ἐστιν ὁ νοῦς. Καὶ τὸν μὲν","english":"(47) In these three things the Christian philosophizes: in the commandments, in the doctrines, and in the faith. And the commandments separate the intellect from the passions; the doctrines lead it into the knowledge of beings; and the faith, into the contemplation of the Holy Trinity.\n\n(48) Some of those who struggle repel only the passionate thoughts; others cut off the passions themselves. And one repels, for instance, by psalmody or prayer or elevation or some other local distraction; but he cuts off the passions by despising those things toward which the passions are held. (49) The things toward which we hold the passions are these: a woman, money, glory, and the like. And one can despise a woman when, after withdrawal, he properly withers the body through self-control; and money, when he persuades his reason to follow self-sufficiency in all things; and glory, when he loves the hidden working of the virtues, which is seen by God alone; and likewise in the case of the others. But the one who despises these never comes to hatred of anyone. (50) The one who has renounced things—a woman, money, and the like—has made the outer man a monk, but not yet the inner man. But the one who has renounced the passionate thoughts of these things has made the inner man, that is, the intellect. And the one","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"ἔξω ἄνθρωπον εὐκόλως τις ποιεῖ μοναχόν, μόνον ἐὰν θελήσῃ· οὐκ ὀλίγος δὲ ἀγὼν τὸν ἔσω ἄνθρωπον ποιῆσαι μοναχόν.\n\n(να’) Τίς ἄρα ἐστὶν ἐν τῇ γενεᾷ ταύτῃ ὁ παντάπασιν ἀπαλλαγεὶς ἐμπαθῶν νοημάτων καὶ τῆς καθαρᾶς καὶ ἀΰλου καταξιωθεὶς προσευχῆς, ὅπερ ἐστὶ σημεῖον τοῦ ἔνδον μοναχοῦ;\n\n(νβ’) Πολλὰ πάθη ἐν ταῖς ψυχαῖς ἡμῶν κέκρυπται· τότε δὲ ἐλέγχονται, ὅταν τὰ πράγματα ἀναφαίνωνται.\n\n(νγ’) Δύναταί τις μὴ ὀχλεῖσθαι ὑπὸ τῶν παθῶν ἐν τῇ τῶν πραγμάτων ( 14__330 ἀπουσίᾳ, μερικῆς τυχὼν ἀπαθείας· ἐὰν δὲ ἀναφανῶσι τὰ πράγματα, εὐθὺς τὰ πάθη τὸν νοῦν περισπῶσι.\n\n(νδ’) Μὴ νόμιζε τελείαν ἔχειν ἀπάθειαν, τοῦ πράγματος μὴ παρόντος. Ὅταν δὲ ἀναφανῇ καὶ μείνῃς ἀκίνητος πρός τε τὸ πρᾶγμα καὶ τὴν μετὰ ταῦτα μνήμην αὐτοῦ, τότε γνῶθι σεαυτὸν τῶν ὅρων αὐτῆς ἐπιβεβηκέναι. Πλὴν μηδὲ οὕτω καταφρονήσῃς, διότι ἀρετὴ μὲν χρονίζουσα νεκροῖ τὰ πάθη, ἀμελουμένη δὲ πάλιν ἐγείρει αὐτά.\n\n(νε’) Ὁ ἀγαπῶν τὸν Χριστόν, πάντως καὶ μιμεῖται αὐτὸν κατὰ δύναμιν. Οἷον ὁ Χριστὸς τοὺς ἀνθρώπους εὐεργετῶν οὐκ ἐπαύσατο καὶ ἀχαριστούμενος καὶ βλασφημούμενος ἐμακροθύμει καὶ τυπτόμενος ὑπ᾽ αὐτῶν καὶ φονευόμενος ὑπέμενε, μηδενὶ τὸ σύνολον τὸ κακὸν λογιζόμενος. Ταῦτα δὲ τὰ τρία εἰσὶ τὰ ἔργα τῆς εἰς τὸν πλησίον ἀγάπης, ὧν χωρὶς ὁ λέγων ἀγαπᾶν τὸν Χριστὸν ἢ τῆς βασιλείας αὐτοῦ τυχεῖν ἑαυτὸν ἀπατᾷ· Οὐ γὰρ ὁ λέγων μοι, φησί, Κύριε Κύριε, οὗτος εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ᾽ ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου· καὶ πάλιν· Ὁ ἀγαπῶν ἐμὲ τὰς ἐντολάς μου τηρήσει· καὶ τὰ ἑξῆς.","english":"One can easily make the outer man a monk, if only he wills it; but it is no small struggle to make the inner man a monk.\n\n(51) Who, then, in this generation is the one who has been wholly freed from passionate thoughts and deemed worthy of pure and immaterial prayer, which is the sign of the inner monk?\n\n(52) Many passions lie hidden in our souls, but they are exposed when circumstances bring them to light.\n\n(53) A person can be free from being troubled by the passions in the absence of circumstances, having attained a partial impassibility; but if circumstances appear, the passions immediately distract the intellect.\n\n(54) Do not think you have perfect impassibility when the thing is not present. But when it appears and you remain unmoved toward the thing and toward the memory of it thereafter, then know for yourself that you have reached its boundaries. Nevertheless, do not despise even so, because virtue, when it endures, puts the passions to death, but when neglected, it raises them up again.\n\n(55) The one who loves Christ certainly also imitates him according to his power. For example, Christ did not cease benefiting men, and though he was ungratefully treated and blasphemed, he was long-suffering; and being struck by them and killed, he endured, reckoning evil to no one at all. And these three are the works of love toward neighbor, without which the one who says he loves Christ or that he himself will attain his kingdom deceives himself: For not the one who says to me, says he, Lord, Lord, will enter into the kingdom of heaven, but the one who does the will of my Father; and again: The one who loves me will keep my commandments; and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"(νστ’) Ἅπας ὁ σκοπὸς τῶν ἐντολῶν τοῦ Σωτῆρος, ἵνα ἀκρασίας καὶ μίσους τὸν νοῦν ἐλευθερώσῃ καὶ εἰς τὴν αὐτοῦ ἀγάπην καὶ τοῦ πλησίον ἀγάγῃ, ἐξ ὧν τίκτεται τὸ φέγγος τῆς κατ᾽ ἐνέργειαν ἁγίας γνώσεως. (νζ’) Μερικῆς γνώσεως παρὰ τοῦ Θεοῦ καταξιωθείς, μὴ ἀμέλει ἀγάπης καὶ ἐγκρατείας· αὗται γὰρ τὸ παθητικὸν μέρος τῆς ψυχῆς ( 14__332 ἐκκαθαίρουσαι τὴν ἐπὶ τὴν γνῶσιν ὁδὸν ἀεί σοι εὐτρεπίζουσιν. (νη’) Ὁδὸς ἐπὶ τὴν γνῶσίν ἐστιν ἀπάθεια καὶ ταπείνωσις, ὧν χωρὶς οὐδεὶς ὄψεται τὸν Κύριον.\n\n(νθ’) Ἐπειδὴ ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ, σύζευξον τῇ γνώσει τὴν ἀγάπην καὶ ἔσῃ ἄτυφος καὶ πνευματικὸς οἰκοδόμος καὶ σεαυτὸν οἰκοδομῶν καὶ πάντας τοὺς ἐγγίζοντάς σοι.\n\n(ξ’) Ἐντεῦθεν ἡ ἀγάπη οἰκοδομεῖ, ἐπειδὴ οὐδὲ φθονεῖ οὐδὲ πρὸς τοὺς φθονοῦντας πικραίνεται οὐδὲ τὸ φθονούμενον δημοσιεύει ἐπιδεικτικῶς οὐδὲ λογίζεται ἑαυτὸν ἤδη κατειληφέναι καὶ ὧν δὲ οὐκ οἶδεν ὁμολογεῖ ἀνερυθριάστως τὴν ἄγνοιαν· οὕτως οὖν τὸν νοῦν ἄτυφον ἀπεργάζεται καὶ προκόπτειν εἰς τὴν γνῶσιν ἀεὶ παρασκευάζει.","english":"(56) The whole aim of the Savior's commandments is to free the mind from incontinence and hatred and to lead it into love of himself and of neighbor, from which is born the light of holy knowledge that is according to activity. (57) Having been deemed worthy of partial knowledge from God, do not neglect love and self-control; for these, cleansing the passionate part of the soul, always keep ready for you the road to knowledge. (58) The road to knowledge is dispassion and humility, without which no one will see the Lord.\n\n(59) Since knowledge puffs up, but love builds up, join love to knowledge, and you will be without pride and a spiritual builder, building up both yourself and all who draw near to you.\n\n(60) Hence love builds up, since it neither envies nor is embittered against those who envy nor publicizes what is envied in a showy manner nor reckons that it has already attained, and of things it does not know it confesses its ignorance without shame; thus it renders the mind free from pride and always prepares it to advance in knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"(ξα’) Πέφυκέ πως παρέπεσθαι τῇ γνώσει οἴησις καὶ φθόνος, ἐν προοιμίοις μάλιστα· καὶ ἡ μὲν οἴησις, ἔνδοθεν μόνον· ὁ δὲ φθόνος, καὶ ἔνδοθεν καὶ ἔξωθεν· καὶ ἔνδοθεν μέν, πρὸς τοὺς ἔχοντας γνῶσιν· ἔξωθεν δέ, ἀπὸ τῶν ἐχόντων. Ἡ οὖν ἀγάπη τὰ τρία ἀνατρέπει· τὴν μὲν οἴησιν, ἐπειδὴ οὐ φυσιοῦται· τὸν δὲ ἔνδοθεν φθόνον, ἐπειδὴ οὐ ζηλοῖ· τὸν δὲ ἔξωθεν, ἐπειδὴ μακροθυμεῖ καὶ χρηστεύεται. Ἀνάγκη οὖν τὸν ἔχοντα γνῶσιν προσλαβέσθαι καὶ τὴν ἀγάπην, ἵνα ἄτρωτον τὸν νοῦν ἐν παντὶ διαφυλάττῃ.\n\n(ξβ’) Ὁ τοῦ χαρίσματος τῆς γνώσεως καταξιωθεὶς καὶ λύπην ἢ μνησικακίαν ἢ μῖσος πρὸς ἄνθρωπον ἔχων, ὅμοιός ἐστι τοῦ ( 14__334 ἀκάνθαις καὶ\n\nτριβόλοις τοὺς ὀφθαλμοὺς κατακεντοῦντος. Διὸ ἀναγκαίως δέεται ἡ γνῶσις τῆς ἀγάπης.\n\n(ξγ’) Μὴ ὅλην τὴν σχολήν σου περὶ τὴν σάρκα ἔχε, ἀλλὰ ὅρισον αὐτῇ τὴν κατὰ δύναμιν ἄσκησιν καὶ ὅλον τὸν νοῦν σου περὶ τὰ ἔνδον τρέψον· Ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος· ἡ δὲ εὐσέβεια πρὸς πάντα ἐστὶν ὠφέλιμος· καὶ τὰ ἑξῆς.","english":"(61) Presumption and envy naturally tend to follow knowledge, especially in its beginnings. Presumption is from within only; envy is both from within and from without—from within, toward those who possess knowledge; from without, from those who possess it. Love, then, overturns all three: presumption, because it is not puffed up; envy from within, because it does not envy; envy from without, because it is patient and kind. Therefore one who possesses knowledge must also take love to himself, so that he may keep his mind unwounded in everything.\n\n(62) One who has been deemed worthy of the gift of knowledge but holds grief or resentment or hatred toward a person is like a man who pierces his own eyes with thorns and thistles. Therefore knowledge necessarily needs love.\n\n(63) Do not devote your whole leisure to the flesh, but assign to it the practice that is within its power, and turn your whole mind to things within. For bodily exercise is profitable for a little while, but godliness is profitable for all things, and so on.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"(ξδ’) Ὁ ἀδιαλείπτως περὶ τὰ ἔνδον τὰς διατριβὰς ποιούμενος σωφρονεῖ, μακροθυμεῖ, χρηστεύεται, ταπεινοφρονεῖ· οὐ μόνον, ἀλλὰ καὶ θεωρεῖ καὶ θεολογεῖ καὶ προσεύχεται· καὶ τοῦτό ἐστιν ὃ λέγει ὁ Ἀπόστολος· Πνεύματι περιπατεῖτε, καὶ τὰ ἑξῆς.\n\n(ξε’) Ὁ τὴν πνευματικὴν ὁδὸν ὁδεύειν μὴ ἐπιστάμενος, τῶν ἐμπαθῶν νοημάτων οὐ ποιεῖται φροντίδα, ἀλλ᾽ ὅλην τὴν σχολὴν περὶ τὴν σάρκα ἔχει καὶ ἢ γαστριμαργεῖ καὶ ἀκολασταίνει, λυπεῖταί τε καὶ ὀργίζεται καὶ μνησικακεῖ καὶ ἐντεῦθεν τὸν νοῦν σκοτίζει ἢ ἀμέτρως τῇ ἀσκήσει κέχρηται καὶ θολοῖ τὴν διάνοιαν. (ξστ’) Οὐδὲν τῶν ἐκ Θεοῦ εἰς χρῆσιν ἡμῖν δοθέντων ἀναιρεῖ ἡ Γραφή, ἀλλὰ τὴν ἀμετρίαν κολάζει καὶ τὴν ἀλογιστίαν διορθοῦται. Οἷον οὐ κωλύει ἐσθίειν οὐδὲ παιδοποιεῖν οὐδὲ χρήματα ἔχειν καὶ ὀρθῶς διοικεῖν, ἀλλὰ κωλύει γαστριμαργεῖν, πορνεύειν καὶ τὰ ἑξῆς· ἀλλ᾽ οὐδὲ τὸ νοεῖν ταῦτα κωλύει· διὰ τοῦτο γὰρ καὶ γεγόνασιν· ἀλλὰ τὸ ἐμπαθῶς νοεῖν. (ξζ’) Τὰ μὲν τῶν ὑφ᾽ ἡμῶν κατὰ Θεὸν πραττομένων κατ᾽ ἐντολὴν πράττεται· τὰ δὲ οὐ κατ᾽ ἐντολήν, ἀλλ᾽ ὡς ἄν τις εἴποι, ( 14__336 καθ᾽ ἑκούσιον προσφοράν. Οἷον κατ᾽ ἐντολὴν μέν, τὸ ἀγαπᾶν τὸν Θεὸν καὶ τὸν πλησίον, τὸ ἀγαπᾶν τοὺς ἐχθρούς, τὸ μὴ μοιχεύειν, μὴ φονεύειν καὶ τὰ λοιπά· ἅτινα καὶ παραβαίνοντες κατακρινόμεθα. Οὐ κατ᾽ ἐντολὴν δέ, τὸ παρθενεύειν, ἡ ἀγαμία, ἡ ἀκτημοσύνη, ἡ ἀναχώρησις καὶ τὰ ἑξῆς· ταῦτα δώρων λόγον ἐπέχουσι, ἵνα ἐάν τινας τῶν ἐντολῶν κατορθῶσαι ἐξ ἀσθενείας μὴ δυνηθῶμεν, διὰ τῶν δώρων τὸν ἀγαθὸν ἡμῶν ἐξιλεωσώμεθα Δεσπότην.","english":"(64) One who continually makes his dwelling among inner things is self-controlled, long-suffering, kind, and humble-minded; not only that, but he also contemplates and theologizes and prays; and this is what the Apostle says: Walk in the Spirit, and the rest.\n\n(65) One who does not know how to walk the spiritual path takes no thought for passionate thoughts, but keeps his whole leisure occupied with the flesh, and either gluttonizes and is licentious, and is grieved and grows angry and holds grudges, and from this darkens his mind, or he uses asceticism without measure and muddies his understanding. (66) Scripture abolishes none of the things given by God for our use, but it punishes excess and corrects irrationality. For example, it does not forbid eating, nor begetting children, nor possessing wealth and managing it rightly, but it forbids gluttony, fornication, and the like; nor does it forbid thinking about these things—for this is why they exist—but thinking about them passionately. (67) Some of the things we do according to God are done by commandment; others are not by commandment but, as one might say, by voluntary offering. For example, by commandment: to love God and neighbor, to love enemies, not to commit adultery, not to murder, and the rest—things which, if we transgress them, we are condemned. Not by commandment: virginity, celibacy, poverty, withdrawal, and the like; these have the status of gifts, so that if through weakness we are unable to fulfill some of the commandments, we may propitiate our good Master through the gifts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"(ξη’) Ὁ τὴν ἀγαμίαν τιμῶν ἢ παρθενίαν ἀναγκαίως ὀφείλει ἔχειν τὴν ὀσφῦν περιεζωσμένην καὶ τὸν λύχνον καιόμενον· τὴν μὲν ὀσφῦν δι᾽ ἐγκρατείας, τὸν δὲ λύχνον διὰ προσευχῆς καὶ θεωρίας καὶ ἀγάπης πνευματικῆς. (ξθ’) Τινὲς τῶν ἀδελφῶν ἐκτὸς ἑαυτοὺς εἶναι νομίζουσι τῶν τοῦ ἁγίου Πνεύματος χαρισμάτων· οὐ γὰρ ἴσασι διὰ τὴν ἀμέλειαν τῆς τῶν ἐντολῶν ἐργασίας ὅτι ὁ τὴν εἰς Χριστὸν πίστιν ἀνόθευτον ἔχων πάντα τὰ θεῖα χαρίσματα συλλήβδην ἔχει ἐν ἑαυτῷ. Ἐπειδὴ γὰρ τῆς εἰς αὐτὸν κατ᾽ ἐνέργειαν ἀγάπης διὰ τὴν ἀργίαν μακράν ἐσμεν, τῆς δεικνυούσης ἡμῖν τοὺς ἐν ἡμῖν θείους θησαυρούς, εἰκότως ἐκτὸς ἑαυτοὺς τῶν θείων νομίζομεν χαρισμάτων.\n\n(ο’) Εἰ ὁ Χριστὸς ἐν ταῖς καρδίαις ἡμῶν κατοικεῖ διὰ τῆς πίστεως, κατὰ τὸν θεῖον Ἀπόστολον, πάντες δὲ οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἐν αὐτῷ εἰσιν ἀπόκρυφοι· πάντες ἄρα οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἐν ταῖς καρδίαις ἡμῶν εἰσιν ἀπόκρυφοι· φανεροῦνται δὲ τῇ καρδίᾳ κατὰ τὴν ἀναλογίαν τῆς ἑκάστου διὰ τῶν ἐντολῶν καθάρσεως.","english":"(65) One who honors celibacy or virginity must necessarily have his waist girded and his lamp burning—the waist through self-control, the lamp through prayer and contemplation and spiritual love. (69) Some of the brethren think that they are outside the gifts of the Holy Spirit; for they do not know, through their negligence in the working of the commandments, that one who has undefiled faith in Christ has all the divine gifts together in himself. For since, through sloth, we are far from the love of him that works in us, which love shows us the divine treasures within us, we reasonably think ourselves outside the divine gifts.\n\n(70) If Christ dwells in our hearts through faith, according to the divine Apostle, and all the treasures of wisdom and knowledge are hidden in him, then all the treasures of wisdom and knowledge are hidden in our hearts; and they are made manifest to the heart in proportion to each one's purification through the commandments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"( 14__338 (οα’) Οὗτός ἐστιν ὁ θησαυρὸς ὁ ἐν τῷ ἀγρῷ κεκρυμμένος τῆς καρδίας σου, ὃν οὔπω εὗρες διὰ τὴν ἀργίαν· εἰ γὰρ εὗρες, ἄρα ἂν πέπρακας πάντα καὶ ἐκτήσω τὸν ἀγρὸν τοῦτον. Νῦν δὲ τὸν ἀγρὸν ἀφεὶς τὰ περὶ τὸν ἀγρὸν περιέπεις, ἐν οἷς οὐδὲν ἄλλο εὑρίσκεται πλὴν ἀκανθῶν καὶ τριβόλων. (οβ’) Διὰ τοῦτο λέγει ὁ Σωτήρ· Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται· ἐπειδὴ αὐτὸς ἐν τῇ καρδίᾳ κέκρυπται τῶν εἰς αὐτὸν πιστευόντων. Τότε δὲ ὄψονται αὐτὸν καὶ τοὺς ἐν αὐτῷ θησαυρούς, ὅτε δι᾽ ἀγάπης καὶ ἐγκρατείας ἑαυτοὺς καθαίρουσι καὶ τοσούτῳ πλέον ὅσῳ τὴν κάθαρσιν ἐπιτείνουσι.\n\n(ογ’) Διὰ τοῦτο πάλιν λέγει· Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην καὶ ἰδοὺ πάντα ὑμῖν καθαρὰ ἔσται· ὡς μηκέτι τοῖς περὶ τὸ σῶμα σχολαζόντων πράγμασιν, ἀλλὰ τὸν νοῦν καθαίρειν σπευδόντων ἀπὸ μίσους καὶ ἀκρασίας, ὃν καρδίαν ὀνομάζει ὁ Κύριος. Ταῦτα γὰρ τὸν νοῦν ῥυποῦντα οὐκ ἐῶσι βλέπειν τὸν ἐν αὐτῷ κατοικοῦντα Κύριον διὰ τῆς χάριτος τοῦ ἁγίου Βαπτίσματος. (οδ’) Ὁδοὺς ἡ Γραφὴ τὰς ἀρετὰς ὀνομάζει· μείζων δὲ πασῶν τῶν ἀρετῶν ἡ ἀγάπη καθέστηκε. Διὰ τοῦτο ἔλεγεν ὁ Ἀπόστολος· ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι· ὡς καταφρονεῖν πείθουσαν τῶν ὑλικῶν πραγμάτων καὶ μηδὲν τῶν προσκαίρων προτιμᾶν τῶν αἰωνίων.","english":"(14.338 (71)) This is the treasure hidden in the field of your heart, which you have not yet found because of your idleness; for if you had found it, you would surely have sold everything and acquired this field. But now, leaving the field, you busy yourself with the things around the field, in which nothing else is found but thorns and thistles. (72) For this reason the Savior says: Blessed are the pure in heart, for they shall see God; since He Himself is hidden in the heart of those who believe in Him. But then they will see Him and the treasures in Him, when they purify themselves through love and self-control, and all the more the more they intensify their purification.\n\n(73) For this reason He says again: Sell your possessions and give alms, and behold, all things will be clean to you; as those who no longer occupy themselves with the affairs of the body, but hasten to purify the mind from hatred and incontinence—which the Lord calls the heart. For these things, defiling the mind, do not allow it to see the Lord who dwells in it through the grace of holy Baptism. (74) Scripture calls the virtues ways; and love is established as greater than all the virtues. For this reason the Apostle said: I show you still a more excellent way; as one that persuades us to despise material things and to prefer nothing temporal to eternal things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"(οε’) Ἡ εἰς Θεὸν ἀγάπη ἀνθίσταται τῇ ἐπιθυμίᾳ· πείθει γὰρ τὸν νοῦν ἐγκρατεύεσθαι ἀπὸ τῶν ἡδονῶν. Ἡ δὲ εἰς τὸν πλησίον ἀνθίσταται τῷ θυμῷ· ποιεῖ γὰρ καταφρονεῖν δόξης καὶ χρημάτων. Καὶ ταῦτά εἰσι τὰ δύο δηνάρια, ἅπερ ὁ Σωτὴρ δέδωκε τῷ πανδοχεῖ, ( 14__340 ἵνα σου ἐπιμέλειαν ποιήσηται. Ἀλλὰ μὴ φανῇς ἀγνώμων τοῖς λῃσταῖς συνδυάζων, μή ποτε πάλιν πληγῇς καὶ οὐκ ἔτι ἡμιθανής, ἀλλὰ νεκρὸς εὑρεθήσῃ.\n\n(οστ’) Κάθαιρε τὸν νοῦν σου ἀπὸ ὀργῆς καὶ μνησικακίας καὶ τῶν αἰσχρῶν λογισμῶν καὶ τότε δυνήσῃ γνῶναι τὴν τοῦ Χριστοῦ ἐνοίκησιν. (οζ’) Τίς σε ἐφώτισεν εἰς τὴν πίστιν τῆς ἁγίας καὶ προσκυνητῆς καὶ ὁμοουσίου Τριάδος; Ἢ τίς σοι ἐγνώρισε τὴν ἔνσαρκον οἰκονομίαν τοῦ ἑνὸς τῆς ἁγίας Τρίαδος; Τίς δέ σε ἐδίδαξε τοὺς περὶ ἀσωμάτων λόγους ἢ τοὺς περὶ γενέσεως καὶ συντελείας τοῦ ὁρωμένου κόσμου ἢ περὶ τῆς ἐκ νεκρῶν ἀναστάσεως καὶ τῆς αἰωνίου ζωῆς ἢ περὶ τῆς δόξης τῆς βασιλείας τῶν οὐρανῶν καὶ τῆς φοβερᾶς κρίσεως; Οὐχὶ ἡ χάρις τοῦ Χριστοῦ ἡ ἐνοικοῦσα ἔν σοι, ἥτις ἐστὶν ὁ ἀρραβὼν τοῦ ἁγίου Πνεύματος; Τί μεῖζον ταύτης τῆς χάριτος ἢ τί κρεῖττον ταύτης τῆς σοφίας καὶ τῆς γνώσεως; Ἢ τί τούτων τῶν ἐπαγγελιῶν ὑψηλότερον; Εἰ δέ ἐσμεν ἀργοὶ καὶ ἀμελεῖς καὶ μὴ καθαίρομεν ἑαυτοὺς τῶν μολυνόντων ἡμᾶς καὶ τὸν νοῦν ἡμῶν ἐκτυφλούντων παθῶν, ὥστε δυνηθῆναι τρανότερον τοῦ ἡλίου τοὺς περὶ τούτων λόγους ὁρᾶν, ἑαυτοὺς αἰτιασώμεθα καὶ μὴ τὴν τῆς χάριτος ἐνοίκησιν ἀρνησώμεθα.","english":"(15) The love of God resists desire; for it persuades the mind to abstain from pleasures. And the love of neighbor resists anger; for it makes one despise glory and money. And these are the two denarii that the Savior gave to the innkeeper, so that he might take care of you. But do not be found ungrateful by consorting with the robbers, lest you be struck again and found no longer half-dead, but dead.\n\n(16) Purify your mind from anger and resentment and shameful thoughts, and then you will be able to know the indwelling of Christ. (17) Who enlightened you into the faith of the holy and worshipful and consubstantial Trinity? Or who made known to you the incarnate economy of the one of the holy Trinity? And who taught you the doctrines concerning incorporeal beings, or those concerning the generation and consummation of the visible world, or concerning the resurrection from the dead and eternal life, or concerning the glory of the kingdom of heaven and the fearful judgment? Was it not the grace of Christ that dwells in you, which is the pledge of the Holy Spirit? What is greater than this grace, or what is better than this wisdom and knowledge? Or what is higher than these promises? But if we are idle and negligent and do not purify ourselves from the passions that defile us and blind our mind, so as to be able to see the doctrines concerning these things more clearly than the sun, let us blame ourselves and not deny the indwelling of grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"(οη’) Ὁ ἐπαγγειλάμενός σοι Θεὸς τὰ αἰώνια ἀγαθὰ καὶ τὸν ἀρραβῶνα τοῦ Πνεύματος ἐν τῇ καρδίᾳ δεδοκὼς ἐνετείλατό σοι ἐπιμελεῖσθαί σου τοῦ βίου, ἵνα ὁ ἔσω ἄνθρωπος τῶν παθῶν ἐλευθερωθεὶς ἄρξηται ἀπεντεῦθεν τῆς τῶν ἀγαθῶν ἀπολαύσεως.\n\n(οθ’) Τῶν θείων καὶ ὑψηλῶν καταξιωθεὶς θεωρημάτων, σφόδρα ( 14__342 ἐπιμελοῦ ἀγάπης καὶ ἐγκρατείας, ἵνα τὸ παθητικὸν ἀτάραχον διαφυλάττων ἀνέκλειπτον ἕξεις τὸ τῆς ψυχῆς σου φέγγος. (π’) Τὸ θυμικὸν τῆς ψυχῆς ἀγάπῃ χαλίνωσον καὶ τὸ ἐπιθυμητικὸν αὐτῆς ἐγκρατείᾳ μάρανον καὶ τὸ λογιστικὸν αὐτῆς προσευχῇ πτέρωσον· καὶ τὸ φῶς τοῦ νοῦ οὐκ ἀμαυροῦταί ποτε.\n\n(πα’) Τὰ τὴν ἀγάπην λύοντά εἰσι ταῦτα· οἷον ἀτιμία, ζημία, συκοφαντία ἢ εἰς πίστιν ἢ εἰς βίον, δαρμοί, πληγαὶ καὶ τὰ ἑξῆς· καὶ ταῦτα ἢ αὐτῷ συμβαίνοντα ἤ τινι τῶν αὐτοῦ ἢ συγγενῶν ἢ φίλων. Ὁ οὖν διά τι τούτων λύων τὴν ἀγάπην οὔπω ἔγνω τίς ὁ σκοπὸς τῶν τοῦ Χριστοῦ ἐντολῶν. (πβ’) Σπούδασον ὅσον δύνασαι πάντα ἄνθρωπον ἀγαπῆσαι· εἰ δὲ τοῦτο οὔπω δύνασαι, κἂν μηδένα μισήσῃς. Οὐ δύνασαι δὲ οὐδὲ τοῦτο ποιῆσαι, εἰ μὴ τῶν τοῦ κόσμου πραγμάτων καταφρονήσῃς.","english":"(68) God, who promised you eternal goods and gave you the pledge of the Spirit in your heart, commanded you to take care of your life, so that the inner man, freed from the passions, may begin from here the enjoyment of goods.\n\n(69) Having been deemed worthy of divine and lofty contemplations, take great care of love and self-control, so that, keeping the passionate part of your soul undisturbed, you may have the light of your soul unceasing. (80) Bridle the irascible part of your soul with love, wither its desiring part with self-control, and give wings to its rational part with prayer; and the light of the mind is never darkened.\n\n(81) These are the things that dissolve love: for example, dishonor, loss, slander either against faith or against livelihood, beatings, blows, and the like; and these things either happening to oneself or to one of one's own, or to relatives or friends. Therefore, whoever dissolves love for the sake of any of these has not yet known what is the goal of Christ's commandments. (82) Strive as much as you can to love every human being; but if you are not yet able to do this, at least hate no one. But you cannot do even this unless you despise the things of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"(πγ’) Ὁ δεῖνα ἐβλασφήμησε· μὴ μισήσῃς ἐκεῖνον, ἀλλὰ τὴν βλασφημίαν καὶ τὸν βλασφημεῖν παρασκευάσαντα δαίμονα. Εἰ δὲ τὸν βλασφημήσαντα μισεῖς, ἄνθρωπον ἐμίσησας καὶ τὴν ἐντολὴν παρέβης καὶ ὅπερ ἐκεῖνος τῷ λόγῳ ἐποίησε,\n\nποιεῖς σὺ τῷ ἔργῳ. Εἰ δὲ τὴν ἐντολὴν φυλάττεις, τὰ τῆς ἀγάπης ἐπίδειξαι καὶ εἴ τι δύνασαι, βοήθησον, ἵνα τοῦ κακοῦ αὐτὸν ἀπαλλάξῃς. (πδ’) Οὐ θέλει σε ὁ Χριστὸς μῖσος ἔχειν πρὸς ἄνθρωπον ἢ λύπην ἢ ὀργὴν ἢ μνησικακίαν τὸ σύνολον καθ᾽ οἱονδήποτε τρόπον ἢ δι᾽ οἱονδήποτε πρᾶγμα πρόσκαιρον· καὶ τοῦτο πάντῃ βοῶσι τὰ τέσσαρα Εὐαγγέλια. (πε’) Πολλοί ἐσμεν οἱ λέγοντες, ὀλίγοι δὲ οἱ ποιοῦντες· ἀλλ᾽ οὖν τὸν λόγον τοῦ Θεοῦ οὐδεὶς ὤφειλε νοθεύειν διὰ τὴν ἰδίαν ἀμέλειαν, ἀλλ᾽ ὁμολογεῖν μὲν τὴν ἑαυτοῦ ἀσθένειαν, μὴ ἀποκρύπτειν ( 14__344 δὲ τὴν τοῦ Θεοῦ ἀλήθειαν· ἵνα μὴ ὑπόδικοι γενώμεθα μετὰ τῆς τῶν ἐντολῶν παραβάσεως καὶ τῆς τοῦ Θεοῦ παρεξηγήσεως.\n\n(πστ’) Ἀγάπη καὶ ἐγκράτεια παθῶν τὴν ψυχὴν ἐλευθεροῦσιν· ἀνάγνωσις καὶ θεωρία ἀγνοίας τὸν νοῦν ἀπαλλάττουσιν· ἡ δὲ τῆς προσευχῆς κατάστασις αὐτῷ παρίστησιν αὐτὸν τῷ Θεῷ.","english":"(83) A certain person blasphemed; do not hate that person, but hate the blasphemy and the demon who prepared him to blaspheme. For if you hate the one who blasphemed, you have hated a human being and transgressed the commandment, and what that man did with his word, you do with your deed. But if you keep the commandment, show the works of love, and if you are able, help, so that you may free him from the evil. (84) Christ does not want you to have hatred toward a human being, or grief, or anger, or resentment at all, in any way or for the sake of any temporal thing; and the four Gospels cry this out in every way. (85) Many of us are those who speak, but few are those who act; yet no one ought to falsify the word of God because of his own negligence, but rather to confess his own weakness and not conceal the truth of God, so that we may not become liable along with the transgression of the commandments and the misinterpretation of God.\n\n(86) Love and self-control free the soul from the passions; reading and contemplation release the mind from ignorance; and the state of prayer presents it to God himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"(πζ’) Ὅταν ἴδωσιν ἡμᾶς οἱ δαίμονες τῶν πραγμάτων τοῦ κόσμου καταφρονοῦντας, ἵνα μὴ δι᾽ αὐτὰ τοὺς ἀνθρώπους μισήσωμεν καὶ τῆς ἀγάπης ἐκπέσωμεν, τότε συκοφαντίας καθ᾽ ἡμῶν ἐγείρουσιν, ἵνα τὴν λύπην μὴ φέροντες τοὺς συκοφαντήσαντας μισήσωμεν.\n\n(πη’) Οὐκ ἔστι πόνος ψυχῆς βαρύτερος συκοφαντίας, κἄν τε εἰς πίστιν κἄν τε εἰς βίον τις συκοφαντῆται· καὶ οὐδεὶς ταύτην καταφρονεῖν δύναται, εἰ μὴ μόνος ὁ εἰς τὸν Θεὸν ἀποβλεπόμενος ὡς ἡ Σουσάννα, τὸν μόνον δυνάμενον καὶ ἐξ ἀναγκῶν ῥύσασθαι, ὥσπερ κἀκείνην, καὶ τοὺς ἀνθρώπους πληροφορῆσαι, ὡς καὶ περὶ ἐκείνης, καὶ τὴν ψυχὴν τῇ ἐλπίδι παραμυθήσασθαι. (πθ’) Ὅσον σὺ ἐκ ψυχῆς εὔχῃ ὑπὲρ τοῦ συκοφαντήσαντος, τοσοῦτον καὶ ὁ Θεὸς πληροφορεῖ τοὺς σκανδαλισθέντας.\n\n( ‘) Φύσει ἀγαθός, μόνος ὁ Θεός· καὶ γνώμῃ ἀγαθός, μόνος ὁ θεομίμητος· σκοπὸς γὰρ αὐτῷ ἐστι τῷ φύσει ἀγαθῷ τοὺς πονηροὺς συνάψαι, ἵνα γένωνται ἀγαθοί. Διὰ τοῦτο ὑπ᾽ αὐτῶν λοιδορούμενος εὐλογεῖ, διωκόμενος ἀνέχεται, βλασφημούμενος παρακαλεῖ, ( 14__346 φονευόμενος ὑπερεύχεται· πάντα ποιεῖ, ἵνα τοῦ σκοποῦ τῆς ἀγάπης μὴ ἐκπέσῃ, ἥτις ἐστὶν αὐτὸς ὁ Θεὸς ἡμῶν. ( α’) Αἱ μὲν ἐντολαὶ τοῦ Κυρίου διδάσκουσιν ἡμᾶς τοῖς μέσοις εὐλόγως χρήσασθαι πράγμασιν· ἡ δὲ εὔλογος τῶν μεσῶν χρῆσις τὴν τῆς ψυχῆς καθαίρει κατάστασιν· ἡ δὲ καθαρὰ κατάστασις τίκτει τὴν διάκρισιν· ἡ δὲ διάκρισις τίκτει τὴν ἀπάθειαν, ἐξ ἧς τίκτεται ἡ τελεία ἀγάπη.","english":"(87) When the demons see us despising the things of the world, then, so that we may not hate human beings on account of them and fall away from love, they stir up slanders against us, so that, unable to bear the grief, we may hate those who slandered us.\n\n(88) There is no pain of the soul heavier than slander, whether one is slandered in regard to faith or in regard to one's manner of life; and no one is able to despise it except the one who looks to God alone, like Susanna—to the only one who is able to rescue from necessities, as he did her also, and to fully convince human beings, as he did concerning her also, and to comfort the soul with hope. (89) To the extent that you pray from your soul for the one who slandered you, to that same extent God also fully convinces those who were scandalized.\n\n(90) Good by nature, God alone; and good by choice, the one who imitates God alone; for his aim is, with the one who is good by nature, to join the wicked to himself, so that they may become good. For this reason, when reviled by them he blesses, when persecuted he endures, when blasphemed he exhorts, when being killed he prays exceedingly; he does everything so that he may not fall away from the aim of love, which is our God himself. (91) The commandments of the Lord teach us to use the intermediate things reasonably; and the reasonable use of intermediate things purifies the state of the soul; and the pure state gives birth to discernment; and discernment gives birth to dispassion, from which perfect love is born.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"( β’) Οὔπω ἔχει ἀπάθειαν ὁ διὰ σύμβασιν πειρασμοῦ τὸ ἐλάττωμα τοῦ φίλου παραβλέπειν μὴ δυνάμενος ἢ ὂν τυχὸν ἢ εἶναι δοκοῦν. Τὰ γὰρ ἐγκείμενα τῇ ψυχῇ πάθη ἐκταρασσόμενα ἐκτυφλοῖ τὴν διάνοιαν καὶ οὐκ ἐᾷ διαβλέψαι εἰς τὰς τῆς ἀληθείας αὐγὰς οὐδὲ διακρῖναι τὸ κρεῖττον ἀπὸ τοῦ χείρονος. Οὐκ ἄρα οὖν οὐδὲ τὴν τελείαν ἀγάπην ὁ τοιοῦτος ἐκτήσατο, τὴν ἔξω βάλλουσαν τὸν φόβον τῆς κρίσεως. ( γ’) Φίλου πιστοῦ οὐκ ἔστιν ἀντάλλαγμα, ἐπειδὴ τὰς τοῦ φίλου συμφορὰς ἰδίας λογίζεται καὶ συνυποφέρει αὐτῷ μέχρι θανάτου κακοπαθῶν. ( δ’) Πολλοὶ μὲν οἱ φίλοι, ἀλλ᾽ ἐν καιρῷ εὐημερίας· ἐν δὲ καιρῷ πειρασμοῦ, μόλις κἂν ἕνα εὑρήσῃς.\n\n( ε’) Πάντα μὲν ἄνθρωπον ἐκ ψυχῆς ἀγαπητέον· ἐπὶ τῷ Θεῷ δὲ μόνῳ τὴν ἐλπίδα θετέον καὶ ἐξ ὅλης ἰσχύος αὐτὸν θεραπευτέον. Ἐφ᾽ ὅσον μὲν γὰρ αὐτὸς ἡμᾶς συντηρεῖ, οἵ τε φίλοι πάντες ἡμᾶς περιέπουσι καὶ οἱ ἐχθροὶ πάντες πρὸς ἡμᾶς ἀδυνατοῦσιν· ἐπὰν δὲ αὐτὸς ἡμᾶς ἐγκαταλίπῃ, οἵ τε φίλοι πάντες ἡμᾶς ἀποστρέφονται καὶ οἱ ἐχθροὶ πάντες καθ᾽ ἡμῶν ἰσχύουσι. ( 14__348 ( στ‘) Τέσσαρές εἰσι γενικοὶ ἐγκαταλείψεως τρόποι· ἡ μὲν οἰκονομική, ὡς ἐπὶ τοῦ Κυρίου, ἵνα διὰ τῆς δοκούσης ἐγκαταλείψεως οἱ","english":"(2) He does not yet possess dispassion who, on account of the occurrence of a trial, is unable to overlook the fault of a friend, whether it be real or merely supposed to be. For the passions lying within the soul, when stirred up, blind the mind and do not allow it to look clearly into the rays of truth or to distinguish the better from the worse. Such a person, then, has not acquired perfect love either, the love that casts out the fear of judgment. (3) There is no exchange for a faithful friend, since he reckons the misfortunes of his friend as his own and suffers together with him, enduring hardship even to death. (4) Many are the friends, but in a time of prosperity; in a time of trial, however, you will scarcely find even one.\n\n(5) Every human being must be loved from the soul; but in God alone must hope be placed, and he must be served with all one's strength. For as long as he himself preserves us, all friends attend to us and all enemies are powerless against us; but when he himself abandons us, all friends turn away from us and all enemies prevail against us. (6) There are four general modes of abandonment: the economic, as in the case of the Lord, so that through the seeming abandonment those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"ἐγκαταλελειμμένοι σωθῶσιν· ἡ δὲ πρὸς δοκιμήν, ὡς ἐπὶ τοῦ Ἰὼβ καὶ τοῦ Ἰωσήφ, ἵνα ὁ μὲν ἀνδρείας, ὁ δὲ σωφροσύνης στῆλαι ἀναφανῶσιν· ἡ δὲ πρὸς παίδευσιν πατρικήν, ὡς ἐπὶ τοῦ Ἀποστόλου, ἵνα ταπεινοφρονῶν τὴν ὑπερβολὴν φυλάξῃ τῆς χάριτος· ἡ δὲ κατὰ ἀποστροφήν, ὡς ἐπὶ τῶν Ἰουδαίων, ἵνα κολαζόμενοι πρὸς μετάνοιαν κατακαμφθῶσι. Σωτήριοι δὲ οἱ πάντες τρόποι ὑπάρχουσι καὶ τῆς θείας ἀγαθότητος καὶ σοφίας ἀνάμεστοι.\n\n( ζ’) Μόνοι οἱ ἀκριβεῖς τῶν ἐντολῶν φύλακες καὶ γνήσιοι τῶν θείων κριμάτων μύσται τοὺς κατὰ συγχώρησιν Θεοῦ πειραζομένους οὐκ ἐγκαταλιμπάνουσι φίλους. Οἱ δὲ τῶν ἐντολῶν καταφρονηταὶ καὶ τῶν θείων κριμάτων ἀμύητοι, ὅταν μὲν ὁ φίλος εὐημερῇ, συναπολαύουσιν αὐτῷ· ἐπὰν δὲ πειραζόμενος κακοπαθῇ, καταλιμπάνουσιν αὐτόν· ἔστι δὲ ὅτε καὶ μετὰ τῶν ἐναντίων ἵστανται. ( η’) Οἱ μὲν τοῦ Χριστοῦ φίλοι πάντας ἀγαπῶσι γνησίως, οὐχ ὑπὸ πάντων δὲ ἀγαπῶνται· Οἱ δὲ τοῦ κόσμου φίλοι οὐδὲ πάντας ἀγαπῶσι οὐδὲ ὑπὸ πάντων ἀγαπῶνται. Καὶ οἱ μὲν Χριστοῦ μέχρι τέλους τὴν συνέχειαν τῆς ἀγάπης διατηροῦσιν· οἱ δὲ τοῦ κόσμου, μέχρις οὗ ἀλλήλοις διὰ τὰ τοῦ κόσμου προσκρούσωσι.","english":"...that those who have been abandoned may be saved; another for testing, as in the case of Job and Joseph, so that the one might be shown forth as a pillar of courage and the other of chastity; another for the Father's discipline, as in the case of the Apostle, so that being humble-minded he might preserve the abundance of grace; and another by way of turning away, as in the case of the Jews, so that being chastised they might be bent toward repentance. And all these ways are salvific and full of the divine goodness and wisdom.\n\n(5) Only those who are exact keepers of the commandments and genuine initiates of the divine judgments do not abandon as friends those who are being tested by God's permission. But those who despise the commandments and are uninitiated in the divine judgments, when a friend is prospering, enjoy it together with him; but when he is tested and suffers hardship, they abandon him; and there are times when they even stand with his adversaries. (6) The friends of Christ love all genuinely, but are not loved by all; while the friends of the world neither love all nor are loved by all. And the friends of Christ preserve the continuity of love until the end; but the friends of the world do so only until they stumble against one another over the things of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"( θ’) Φίλος πιστός, σκέπη κραταιά, ἐπειδὴ καὶ εὐημεροῦντι τῷ φίλῳ σύμβουλός ἐστι ἀγαθὸς καὶ συνεργὸς σύμψυχος· καὶ κακοπαθοῦντι, ἀντιλήπτωρ γνησιώτατος καὶ ὑπέρμαχος συμπαθέστατος.\n\n(ρ’) Πολλοὶ μὲν πολλὰ περὶ ἀγάπης εἰρήκασιν, ἐν μόνοις δὲ τοῖς Χριστοῦ μαθηταῖς ταύτην ζητήσας εὑρήσεις, ἐπεὶ καὶ μόνοι αὐτὴν εἶχον τὴν ἀληθινὴν ἀγάπην τῆς ἀγάπης διδάσκαλον, περὶ ἧς ἔλεγον· Ἐὰν ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι. Ὁ οὖν κτησάμενος τὴν ἀγάπην, αὐτὸν τὸν Θεὸν ἐκτήσατο, ἐπειδὴ ὁ Θεὸς ἀγάπη ἐστίν.\n\nΑὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.\n\nΛΟΓΟΣ ΑΣΚΗΤΙΚΟΣ * ( 14__354 κατὰ πεῦσιν καὶ ἀπόκρισιν.\n\n1 (α'). [Ὁ] Ἀδελφὸς ἠρώτησε [τὸν] Γέροντα λέγων· \"Παρακαλῶ σε, Πάτερ, εἰπεῖν μοι, τίς ὁ σκοπὸς ἦν τῆς τοῦ Κυρίου ἐνανθρωπήσεως;\" Καὶ ὁ Γέρων ἀποκριθεὶς εἶπε·\n\n\"Θαυμάζω σε, Ἀδελφέ, ὅτι καθ᾽ ἡμέραν τοῦ Συμβόλου ἀκούων τῆς πίστεως, περὶ τούτου με ἐρωτᾷς. Πλὴν λέγω σοι, ὅτι ὁ σκοπὸς τῆς τοῦ Κυρίου ἐνανθρωπήσεως ἡ ἡμετέρα ἦν σωτηρία».","english":"(157) A faithful friend is a strong shelter, since in prosperity he is a good counselor to his friend and a kindred-spirited co-worker, and in adversity a most genuine helper and a most compassionate champion.\n\n(158) Many have said many things about love, but if you seek it, you will find it in the disciples of Christ alone, since they alone possessed the true love that is the teacher of love, concerning which they said: If I have prophecy and know all mysteries and all knowledge, but do not have love, I gain nothing. Therefore the one who has acquired love has acquired God himself, since God is love.\n\nTo him be the glory forever. Amen.\n\nAscetic Discourse (14_354) by question and answer.\n\n1 (a). A brother asked the Elder, saying: \"I beg you, Father, tell me, what was the purpose of the Lord's becoming man?\" And the Elder answered and said:\n\n\"I am amazed at you, brother, that hearing the Symbol of the faith every day, you ask me about this. Nevertheless I tell you that the purpose of the Lord's becoming man was our salvation.","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":158,"ref":"p158","source":"Καὶ ὁ Ἀδελφὸς εἶπε·\n\n\"Πῶς λέγεις, Πάτερ;\" Καὶ ἀπεκρίθη ὁ Γέρων·\n\nΤό κείμενο προέρχεται ἀπό τήν πατρολογία τοῦ, σέ ἀντιπαράθεση μέ τό κείμενο τῶν ἐκδόσεων ʺΤΟ ΒΥΖΑΝΤΙΟΝʺ τῆς σειρᾶς ʺΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣʺ *\n\nΘεσσαλονίκη 1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΗΤΙΚΩΝ, τόμος 14.\n\n\"Ἐπειδὴ γὰρ ὁ ἄνθρωπος ἀπ᾽ ἀρχῆς γεγονὼς ὑπὸ τοῦ Θεοῦ καὶ ἐν τῷ παραδείσῳ τεθείς, τὴν ἐντολὴν παραβάς, τῇ φθορᾷ καὶ θανάτῳ ὑπέπεσεν· εἴτα τῇ ποικίλῃ τοῦ Θεοῦ προνοίᾳ κατὰ πᾶσαν γενεὰν καὶ γενεὰν κυβερνώμενος, ἐπέμενεν ἐπὶ τὸ χεῖρον προκόπτων, ὑπὸ τῶν ποικίλων τῆς σαρκὸς παθημάτων ἀγόμενος τῷ ἀπελπισμῷ τῆς ζωῆς τούτου χάριν, ὁ μονογενὴς τοῦ Θεοῦ Υἱός, ὁ προαιώνιος Λόγος ὁ ἐκ ( 14__356 Θεοῦ Πατρός, ‘ἡ πηγὴ τῆς ζωῆς’ καὶ τῆς ἀθανασίας, ἐπέφανεν ἡμῖν τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις, σαρκωθεὶς ἐκ Πνεύματος ἁγίου καὶ τῆς ἁγίας Παρθένου, καὶ πολιτείαν ἡμῖν θεοειδοῦς ‘ζωῆς’ ἐπέδειξε· καὶ ἐντολὰς ἁγίας δεδωκώς, καὶ βασιλείαν οὐρανῶν ἐπαγγειλάμενος τοῖς κατ᾽ αὐτὰς πολιτευομένοις, καὶ κόλασιν αἰώνιον τοῖς παραβαίνουσιν ἀπειλήσας· καὶ παθὼν τὸ σωτήριον πάθος, καὶ ἐκ νεκρῶν ἀναστάς, ‘τὴν’ ἐλπίδα τῆς ἀναστάσεως καὶ ‘τῆς αἰωνίου ζωῆς’ ἐδωρήσατο ‘ἡμῖν,’ τὸ κατάκριμα δι᾽ ὑπακοῆς λύσας τῆς προγονικῆς ἁμαρτίας, καὶ τὸ κράτος τοῦ θανάτου τῷ θανάτῳ καταργήσας· ἵνα, \"ὥσπερ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως ἐν αὐτῷ πάντες ζωοποιηθήσονται»·","english":"And the brother said:\n\n\"How do you mean this, Father?\" And the elder answered:\n\nThe text comes from the Patrologia, in contrast with the text of the editions \"TO BYZANTION\" of the series \"GREGORIOS O PALAMAS\" *\n\nThessaloniki 1992, PHILOKALIA OF THE NEPTIC AND ASCETIC FATHERS, volume 14.\n\n\"For since man, having been made by God from the beginning and placed in paradise, transgressed the commandment and fell under corruption and death; then, being guided by the manifold providence of God in every generation and generation, he persisted advancing toward the worse, led by the manifold passions of the flesh to despair of life because of this, the only-begotten Son of God, the pre-eternal Word who is from (14__356 God the Father, 'the fountain of life' and of immortality, shone forth upon us who sit in darkness and the shadow of death, having become flesh of the Holy Spirit and the holy Virgin, and showed us a way of life of God-like 'life'; and having given holy commandments, and promised the kingdom of heaven to those who live according to them, and threatened eternal punishment to those who transgress them; and having suffered the saving passion, and risen from the dead, he granted 'us' the hope of the resurrection and of 'eternal life,' having dissolved the condemnation of the ancestral sin through obedience, and having abolished the power of death by death; so that, 'just as in Adam all die, so in him all shall be made alive.'","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"καὶ εἰς οὐρανοὺς ἀνελθών, καὶ ἐν δεξιᾷ τοῦ Πατρὸς καθεσθείς, τὸ Πνεῦμα τὸ ἅγιον κατέπεμψεν εἰς ἀρραβῶνα ‘τῆς ζωῆς,’ καὶ εἰς φωτισμὸν καὶ ἁγιασμὸν ‘τῶν’ ἡμετέρων ‘ψυχῶν,’ καὶ εἰς βοήθειαν τῶν ἀγωνιζομένων ὑπὲρ τῆς ἑαυτῶν σωτηρίας φυλάξαι τὰς ἐντολὰς αὐτοῦ. Οὗτος ἦν ὁ σκοπὸς τῆς τοῦ Κυρίου ἐνανθρωπήσεως, ὡς ἐν συντόμῳ εἰπεῖν». (β'). Καὶ ὁ Ἀδελφὸς εἶπε·\n\n\"Ποίας οὖν ἐντολὰς ὀφείλω ποιῆσαι, Πάτερ, ἵνα δι᾽ αὐτῶν σωθῶ, ἤθελον [ἂν] συντόμως ἀκοῦσαι».\n\nΚαὶ ἀπεκρίθη ὁ Γέρων·\n\n\"Αὐτὸς ὁ Κύριος εἶπε μετὰ τὴν ἀνάστασιν τοῖς ἀποστόλοις· \"Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη· βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος· διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ( 14__358 ὑμῖν». Ὥστε οὖν ὅσα ἐνετείλατο δεῖ τηρεῖν, πάντα ἄνθρωπον βαπτισθέντα εἰς τὸ ὄνομα τῆς ζωοποιοῦ καὶ θεαρχικῆς Τριάδος. Τούτου γὰρ χάριν τῇ ὀρθῇ πίστει ὁ Κύριος τὴν πασῶν τῶν ἐντολῶν συνέζευξε τήρησιν, ὡς εἰδὼς ὅτι ἀμήχανον τὴν μίαν διαζευχθεῖσαν τῆς μιᾶς σώζειν τὸν ἄνθρωπον. Διὰ τοῦτο καὶ ὁ Δαβὶδ τὴν ὀρθὴν πίστιν ἔχων, πρὸς τὸν Θεὸν ἔλεγε· \"Πρὸς πάσας τὰς ἐντολάς σου κατωρθούμην· πᾶσαν ὁδὸν ἄδικον ἐμίσησα». Κατὰ γὰρ πάσης ὁδοῦ ἀδίκου, πᾶσαι ἡμῖν αἱ ἐντολαὶ ὑπὸ τοῦ Κυρίου δεδώρηνται· καὶ ἐὰν παραλειφθῇ μία, τὴν ἀντικειμένην αὐτῇ ὁδὸν τῆς κακίας ἀντεισάγει πάντως». (γ'). Καὶ εἶπεν ὁ Ἀδελφός·","english":"and having ascended into the heavens and sat at the right hand of the Father, he sent down the Holy Spirit as a pledge 'of life,' and for the illumination and sanctification 'of' our 'souls,' and as a help to those who struggle for their own salvation to keep his commandments. This was the purpose of the Lord's becoming man, so to speak briefly.\" (2) And the brother said:\n\n\"What commandments, then, ought I to perform, Father, that through them I may be saved? I would wish to hear briefly.\"\n\nAnd the elder answered:\n\n\"The Lord himself said after the resurrection to the apostles: 'Go, make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I commanded you.' So then, all that he commanded must be observed by every man who has been baptized in the name of the life-giving and God-ruling Trinity. For this reason the Lord joined the keeping of all the commandments to right faith, knowing that it is impossible for one commandment, separated from the other, to save a man. Therefore David also, having right faith, said to God: 'I was upright toward all your commandments; I hated every unjust way.' For against every unjust way, all the commandments have been given to us by the Lord; and if one is omitted, it certainly brings in the way of wickedness that is opposed to it.\" (3) And the brother said:","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":160,"ref":"p160","source":"\"Καὶ τίς δύναται, Πάτερ, πάσας τὰς ἐντολάς, τοσαύτας γε οὔσας, ποιεῖν;\" Ἔφη ὁ Γέρων·\n\n\"Ὁ τὸν Κύριον ἐκμιμούμενος, καὶ κατ᾽ ἴχνος αὐτῷ ἐπακολουθῶν». Καὶ εἶπεν ὁ Ἀδελφός·\n\n\"Καὶ τίς δύναται τὸν Κύριον μιμήσασθαι; ὁ γὰρ Κύριος ἦν Θεός, εἰ καὶ ἄνθρωπος γέγονεν· ἐγὼ δὲ ἄνθρωπός εἰμι ἁμαρτωλός, καὶ μυρίοις πάθεσι δεδουλωμένος· πῶς οὖν δύναμαι τὸν Κύριον μιμήσασθαι;\" Καὶ ἀπεκρίθη ὁ Γέρων·\n\n\"Τῶν τῇ ὕλῃ τοῦ κόσμου δεδουλωμένων, οὐδεὶς δύναται τὸν Κύριον μιμήσασθαι· οἱ δὲ δυνάμενοι λέγειν· \"Ἰδού, ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκολουθήσαμέν σοι», ἐκεῖνοι λαμβάνουσι ( 14__360 δύναμιν τοῦ τε μιμήσασθαι αὐτόν, καὶ τοῦ πρὸς πάσας τὰς ἐντολὰς αὐτοῦ κατορθῶσαι». Καί φησιν [ὁ] Ἀδελφός·\n\n\"Ποίαν δύναμιν;\" Ἀπεκρίθη ὁ Γέρων·\n\n\"Αὐτοῦ ἄκουσον λέγοντος· \"Ἰδοὺ δέδωκα ὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν δύναμιν τοῦ ἐχθροῦ· καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει».\n\n4 (δ'). Ταύτην τὴν δύναμιν καὶ τὴν ἐξουσίαν λαβὼν ὁ Παῦλος ἔλεγε· \"Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ». Καὶ πάλιν· \"Οὐκ ἔστι νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ, μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα». Καὶ πάλιν· \"οἱ δὲ τοῦ Χριστοῦ, τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις». Καὶ πάλιν· \"Ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ». (ε'). Περὶ ταύτης τῆς ἐξουσίας καὶ βοηθείας προφητεύων ὁ Δαβὶδ ἔλεγε· \"Ὁ κατοικῶν ἐν βοηθείᾳ τοῦ Ὑψίστου, ἐν σκέπῃ τοῦ Θεοῦ τοῦ οὐρανοῦ αὐλισθήσεται. Ἐρεῖ τῷ Κυρίῳ· Ἀντιλήπτωρ μου εἶ καὶ καταφυγή μου, ὁ Θεός μου, καὶ ἐλπιῶ ἐπ᾽ αὐτόν». Καὶ μετ᾽ ὀλίγα·","english":"And who can, Father, keep all the commandments, being so many? The Elder said:\n\n\"He who imitates the Lord and follows in his footsteps.\" And the Brother said:\n\n\"And who can imitate the Lord? For the Lord was God, even though he became man; but I am a sinful man, enslaved to countless passions. How then can I imitate the Lord?\" And the Elder answered:\n\n\"No one who is enslaved to the matter of the world can imitate the Lord; but those who are able to say, 'Behold, we have left all things and followed you,' these receive power both to imitate him and to accomplish all his commandments.\" And the Brother said:\n\n\"What power?\" The Elder answered:\n\n\"Hear him saying: 'Behold, I have given you authority to tread upon serpents and scorpions, and upon all the power of the enemy; and nothing shall by any means harm you.'\n\n4 (d). Having received this power and authority, Paul said: 'Be imitators of me, as I also am of Christ.' And again: 'There is now no condemnation for those who are in Christ Jesus, who walk not according to the flesh but according to the spirit.' And again: 'Those who are of Christ have crucified the flesh with its passions and desires.' And again: 'The world has been crucified to me, and I to the world.' (e). Prophesying concerning this authority and help, David said: 'He who dwells in the help of the Most High shall abide in the shelter of the God of heaven. He shall say to the Lord: You are my helper and my refuge, my God, and I will hope in him.' And after a little:","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":161,"ref":"p161","source":"\"Ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ, καὶ καταπατήσεις λέοντα καὶ δράκοντα· ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε ἐν πάσαις ( 14__362 ταῖς ὁδοῖς σου». Οἱ δὲ τῇ σαρκὶ προσκείμενοι καὶ τὴν ὕλην ἀγαπῶντες τοῦ κόσμου, ἄκουε ποῖα παρ᾽ αὐτοῦ ἀκούουσιν· \"Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμέ, οὐκ ἔστι μου ἄξιος». Καὶ μετ᾽ ὀλίγα· \"Καὶ ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστι μου ἄξιος». Καί, \"ὅστις οὐκ ἀποτάσσεται πᾶσι τοῖς ὑπάρχουσιν αὐτῷ, οὐ δύναταί μου εἶναι μαθητής». Ὁ οὖν θέλων γενέσθαι αὐτοῦ μαθητής, καὶ ἄξιος αὐτοῦ εὑρεθῆναι καὶ δύναμιν παρ᾽ αὐτοῦ λαβεῖν κατὰ τῶν πνευμάτων τῆς πονηρίας, χωρίζει ἑαυτὸν πάσης σαρκικῆς σχέσεως· καὶ γυμνοῖ ἑαυτὸν πάσης ὑλικῆς προσπαθείας, καὶ οὕτως πρὸς τοὺς ἀοράτους ἐχθροὺς ὑπὲρ τῶν ἐντολῶν αὐτοῦ ἀγωνίζεται ὡς, αὐτὸς ὁ Κύριος ἑαυτὸν τύπον ἡμῖν παρέσχεν, ἔν τε τῇ ἐρήμῳ ὑπὸ τοῦ ἀρχηγοῦ αὐτῶν πειραζόμενος, καὶ ἐν τῇ οἰκουμένῃ ἐλθὼν ὑπὸ ‘τῶν’ ὑπ᾽ αὐτοῦ ἐνεργουμένων. (στ'). Καὶ ὁ Ἀδελφὸς εἶπεν·","english":"You will tread upon the asp and the basilisk, and you will trample the lion and the dragon; for he will command his angels concerning you, to guard you in all your ways.\" But those who are attached to the flesh and love the material things of the world—hear what they hear from him: \"He who loves father or mother more than me is not worthy of me.\" And shortly after: \"And he who does not take up his cross and follow after me is not worthy of me.\" And, \"Whoever does not renounce all that he possesses cannot be my disciple.\" Therefore, the one who wishes to become his disciple, and to be found worthy of him and to receive power from him against the spirits of wickedness, separates himself from every fleshly attachment, and strips himself of every material affection, and thus struggles against the invisible enemies on behalf of his commandments, just as the Lord himself gave himself as a model for us, both being tempted in the wilderness by their leader, and coming into the inhabited world by those who are energized by him. (6) And the Brother said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"\"Ἀλλὰ πολλαί εἰσι, Πάτερ, αἱ τοῦ Κυρίου ἐντολαί· καὶ τίς δύναται πάσας ἔχειν κατὰ νοῦν, ἵνα ὑπὲρ πασῶν ἀγωνίσηται; ἐγὼ δὲ μάλιστα, ὀλιγόνους ὑπάρχων; σύντομον λόγον ἤθελον [ἂν] ἀκοῦσαι, ἵνα αὐτὸν κρατῶν δι᾽ αὐτοῦ ἐσωζόμην». Καὶ ἀπεκρίθη ὁ Γέρων·\n\n\"Εἰ καὶ πολλαί εἰσιν, Ἀδελφέ, ἀλλ᾽ ἑνὶ λόγῳ ἀνακεφαλαιοῦνται, ἐν τῷ· \"Ἀγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς ἰσχύος σου καὶ ἐξ ὅλης τῆς διανοίας σου· καὶ τὸν πλησίον σου ὡς ἑαυτόν». Καὶ ὁ ἀγωνιζόμενος τοῦτον κρατεῖν τὸν λόγον, ( 14__364 πάσας ὁμοῦ τὰς ἐντολὰς κατορθοῖ. Οὐ δύναται δέ τις μὴ χωρίσας ἑαυτόν, ὡς προείρηται, τῆς τῶν ὑλικῶν προσπαθείας, οὔτε τὸν Θεόν, οὔτε τὸν πλησίον ἀγαπῆσαι γνησίως· ἐπειδὴ ὁμοῦ τῇ ὕλῃ προσκεῖσθαι, καὶ τὸν Θεὸν ἀγαπῆσαι, ἀμήχανον. Καὶ τοῦτό ἐστιν ὃ λέγει ὁ Κύριος· \"Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν»· Καί· \"οὐδεὶς δύναται Θεῷ δουλεύειν καὶ μαμωνᾷ». Ὅσον γὰρ ὁ νοῦς ἡμῶν τῶν τοῦ κόσμου ἀντέχεται πραγμάτων, [τόσον] δεδούλωται αὐτοῖς καὶ καταφρονεῖ τὴν ἐντολὴν τοῦ Θεοῦ παραβαίνων». (ζ'). Καὶ ὁ Ἀδελφὸς εἶπε·","english":"But there are many commandments of the Lord, Father, and who is able to keep them all in mind, so as to strive for them all? Especially I, who am slow of understanding? I would wish to hear a brief word, so that by holding to it I might be saved through it.\" And the Elder answered:\n\n\"Even if they are many, Brother, they are summed up in one word: 'You shall love the Lord your God with all your strength and with all your mind, and your neighbor as yourself.' And the one who strives to hold to this word fulfills all the commandments together. But no one is able, unless he has separated himself, as has been said, from attachment to material things, to love God or his neighbor genuinely; since it is impossible to be devoted to matter and at the same time to love God. And this is what the Lord says: 'No one can serve two masters'; and, 'No one can serve God and mammon.' For to the extent that our mind clings to the things of the world, to that extent it is enslaved to them and, transgressing, despises the commandment of God.\" (7) And the Brother said:","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":163,"ref":"p163","source":"\"Ποίων πραγμάτων λέγεις, Πάτερ;\" Καὶ ὁ Γέρων ἀπεκρίθη·\n\n\"Βρωμάτων, χρημάτων, κτημάτων, δόξης, συγγενῶν, καὶ τῶν ἑξῆς». Καὶ ὁ Ἀδελφὸς εἶπεν·\n\n\"Εἰπέ, Πάτερ, οὐχὶ ὁ Θεὸς αὐτὰ ἔκτισε, καὶ τοῖς ἀνθρώποις εἰς χρῆσιν δέδωκε; καὶ πῶς κελεύει αὐτῶν μὴ ἀντέχεσθαι;\" Καὶ ἀπεκρίθη ὁ Γέρων·\n\n\"Δῆλον ὅτι ὁ Θεὸς αὐτὰ ἔκτισε, καὶ δέδωκεν εἰς χρῆσιν τοῖς ἀνθρώποις. Καὶ καλὰ πάντα τὰ ὑπὸ τοῦ Θεοῦ γεγονότα, ἵνα καλῶς αὐτοῖς χρησάμενοι, τῷ Θεῷ\n\nεὐαρεστήσωμεν· ἀλλ᾽ ἡμεῖς ἀσθενεῖς ὄντες, καὶ ὑλικοὶ τὴν διάνοιαν, προετιμήσαμεν τὰ ὑλικὰ τῆς ἐντολῆς τῆς ἀγάπης, καὶ αὐτῶν ἀντεχόμενοι τοῖς ἀνθρώποις μαχόμεθα· δέον πάντων τῶν ὁρωμένων, καὶ αὐτοῦ τοῦ σώματος, τὴν παντὸς ἀνθρώπου προτιμῆσαι ἀγάπην· ( 14__366 ἥτις ἐστὶν γνώρισμα τῆς εἰς Θεὸν ἀγάπης, καθὼς αὐτὸς ὁ Κύριος ἐν Εὐαγγελίοις δείκνυσιν· \"Ὁ ἀγαπῶν ἐμέ, φησί, τὰς ἐντολάς μου τηρήσει». Καὶ τίς ἐστιν ἡ ἐντολὴ ἣν τηρήσαντες αὐτὸν ἀγαπήσωμεν, αὐτοῦ ἄκουσον λέγοντος· \"Αὕτη δέ ἐστιν ἡ ἐντολὴ ἡ ἐμή, ἵνα ἀγαπᾶτε ἀλλήλους». Ὁρᾷς ὅτι ἡ ἀλλήλων ἀγάπη τὴν εἰς Θεὸν ἀγάπην συνίστησιν, ἥτις ἐστὶ πλήρωμα πάσης Θεοῦ ἐντολῆς; Διὰ τοῦτο οὖν κελεύει αὐτῶν μὴ ἀντέχεσθαι, ἀλλὰ καὶ ἀποτάξασθαι πᾶσι τοῖς ὑπάρχουσιν αὐτῷ, πάντα τὸν αὐτῷ μαθητεύειν ἐπιθυμητικῶς ἔχοντα». (η'). Καὶ ὁ Ἀδελφὸς εἶπεν·","english":"Of what things do you speak, Father?\" And the Elder answered:\n\n\"Of foods, of money, of possessions, of reputation, of relatives, and the like.\" And the Brother said:\n\n\"Tell me, Father, did not God create these things and give them to men for their use? And how does he command that they not cling to them?\" And the Elder answered:\n\n\"It is clear that God created them and gave them to men for their use. And all things that have come to be by God are good, so that using them well we might be pleasing to God. But we, being weak and material in our understanding, have preferred material things to the commandment of love, and clinging to them we fight against men; whereas it is necessary to prefer the love of every man above all things seen, even the body itself—which love is the mark of love toward God, just as the Lord himself shows in the Gospels: 'He who loves me,' he says, 'will keep my commandments.' And what is the commandment which, having kept it, we shall love him? Hear him saying: 'This is my commandment, that you love one another.' Do you see that love of one another establishes love toward God, which is the fulfillment of every commandment of God? For this reason, then, he commands that they not cling to them, but even renounce all that he possesses, if one desires to be a disciple of his.\" (8) And the Brother said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"\"Ἐπειδὴ εἶπες, Πάτερ, ὅτι δέον πάντων τῶν ὁρωμένων, καὶ αὐτοῦ τοῦ σώματος, τὴν παντὸς ἀνθρώπου προτιμῆσαι ἀγάπην, πῶς δύναμαι τὸν μισοῦντά με καὶ ἀποστρεφόμενον ἀγαπῆσαι; Εἰ δὲ καὶ φθονεῖ μοι καὶ λοιδορίαις κατατοξεύει, καὶ δόλους κατασχευάζει καὶ ἐπιβουλεύειν ἐπιχειρεῖ, πῶς δύναμαι αὐτὸν ἀγαπῆσαι; Φύσει μοι, Πάτερ, φαίνεται τοῦτο ἀδύνατον, τοῦ πάθους τῆς λύπης φυσικῶς τὸν λυπήσαντα ἀποστρέφεσθαι ἀναγκάζοντος».\n\nΚαὶ ἀπεκρίθη ὁ Γέρων·\n\n\"Ἐπὶ μὲν ἑρπετῶν καὶ θηρίων τῶν ὑπὸ φύσεως ἀγομένων, τῷ ὄντι ἀδύνατον μὴ πάντως ἀμύνασθαι ὅσον δύναται τὸ καταπονοῦν· ἐπὶ δὲ τῶν κατ᾽ εἰκόνα Θεοῦ κτισθέντων καὶ λόγῳ ἀγομένων, καὶ γνώσεως Θεοῦ καταξιωθέντων καὶ νόμον παρ᾽ αὐτοῦ δεξαμένων, δυνατὸν τοὺς λυποῦντας ( 14__368 μὴ ἀποστρέφεσθαι καὶ τοὺς μισοῦντας ἀγαπᾶν. Διὸ καὶ ὁ Κύριος, \"Ἀγαπᾶτε», λέγων, \"τοὺς ἐχθροὺς ὑμῶν· καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς\" καὶ τὰ ἑξῆς, οὐχ ὡς ἀδύνατα ἐντέλλεται, ἀλλὰ ὡς δυνατὰ δηλονότι· ἐπεὶ οὐκ ἂν ἐκόλασε τὸν παραβαίνοντα. Δηλοῖ δὲ αὐτὸς ὁ Κύριος αὐτοῖς τοῖς ἔργοις ἡμῖν δείξας, καὶ οἱ μαθηταὶ αὐτοῦ πάντες ὑπὲρ τῆς εἰς τὸν πλησίον ἀγάπης μέχρι θανάτου ἀγωνισάμενοι, καὶ ὑπὲρ τῶν ἀποκτεινάντων θερμῶς προσευξάμενοι. Ἀλλ᾽ ἐπειδὴ ἡμεῖς ἐσμεν φιλόϋλοι καὶ φιλήδονοι, καὶ ταῦτα τῆς ἐντολῆς μᾶλλον προτιμῶντες, διὰ τοῦτο τοὺς μισοῦντας ἀγαπῆσαι οὐ δυνάμεθα· ἀλλὰ καὶ τοὺς ἀγαπῶντας διὰ ταῦτα πολλάκις ἀποστρεφόμεθα, θηρίων καὶ ἑρπετῶν χεῖρον διακείμενοι· καὶ διὰ τοῦτο τοῖς ἴχνεσι τοῦ Θεοῦ ἀκολουθῆσαι μὴ δυνάμενοι, οὐδὲ τὸν σκοπὸν αὐτοῦ γνῶναι δυνάμεθα, ἵνα λάβωμεν δύναμιν».","english":"Since you have said, Father, that it is necessary to prefer love for every human being above all visible things, even the body itself, how can I love the one who hates me and turns away from me? And if he also envies me and shoots at me with insults, and devises plots and attempts to scheme against me, how can I love him? By nature, Father, this seems impossible to me, since the passion of grief naturally compels one to turn away from the one who has grieved him.\"\n\nAnd the Elder answered:\n\n\"In the case of reptiles and wild beasts that are led by nature, it is truly impossible not to defend oneself altogether, as far as the one inflicting harm is able; but in the case of those created in the image of God and led by reason, and counted worthy of the knowledge of God and having received the law from him, it is possible not to turn away from those who grieve one and to love those who hate one. Therefore the Lord also, saying, 'Love your enemies; do good to those who hate you' and the rest, commands not things that are impossible but things that are evidently possible, since he would not have punished the transgressor. The Lord himself makes this clear, having shown it to us by his very deeds, and all his disciples, who struggled even to death for love of neighbor and prayed fervently for those who killed them. But since we are lovers of matter and lovers of pleasure, and prefer these things to the commandment, for this reason we cannot love those who hate us; but even those who love us we often turn away from because of these things, being disposed worse than wild beasts and reptiles; and for this reason, being unable to follow in the footsteps of God, we cannot even know his purpose, so as to receive power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"(θ'). Καὶ ὁ Ἀδελφὸς εἶπεν·\n\n\"Ἰδού, Πάτερ, κατέλιπον πάντα, συγγένειαν, ὕπαρξιν, τρυφήν, καὶ τὴν δόξαν τοῦ κόσμου, καὶ οὐδὲν κέκτημαι ἐν τῷ βίῳ πλὴν τοῦ σώματος· καὶ τὸν ἀδελφὸν μισοῦντά με καὶ ἀποστρεφόμενον ἀγαπῆσαι οὐ δύναμαι, εἰ καὶ βιάζομαι κακὸν ἀντὶ κακοῦ κατ᾽ ἐνέργειαν μὴ ἀνταποδοῦναι. Εἰπὲ οὖν τί ὀφείλω ποιῆσαι, ἵνα δυνηθῶ αὐτὸν ἐκ καρδίας ἀγαπῆσαι, ἢ καὶ τὸν καθοιονδήποτε τρόπον θλίβοντα καὶ ἐπιβουλεύοντα».\n\nΚαὶ ἀπεκρίθη ὁ Γέρων·\n\n\"Ἀδύνατόν τινα ἀγαπῆσαι τὸν θλίβοντα, κἂν τῇ ὕλῃ τοῦ κόσμου ἔδοξεν ἀποτάξασθαι, ἐὰν μὴ τὸν σκοπὸν τοῦ Κυρίου ἐν ἀληθείᾳ γινώσκῃ· ἐὰν δὲ τοῦ Κυρίου αὐτῷ χαριζομένου δυνηθῇ ( 14__370 γνῶναι, καὶ σπεύδῃ κατ᾽ αὐτὸν περιπατεῖν, δύναται ἐκ καρδίας ἀγαπῆσαι τὸν μισοῦντα καὶ θλίβοντα, ὥσπερ καὶ οἱ Ἀπόστολοι ἐγνωκότες ἠγάπων».\n\n10 (ι'). Καὶ εἶπεν ὁ Ἀδελφός·\n\n\"Καὶ τίς ὁ σκοπὸς τοῦ Κυρίου ἦν, παρακαλῶ γνῶναι, Πάτερ». Καὶ εἶπεν ὁ Γέρων·\n\n\"Ἐὰν τὸν σκοπὸν τοῦ Κυρίου γνῶναι θέλῃς, συνετῶς ἄκουσον. Ὁ οὖν Κύριος ἡμῶν Ἰησοῦς Χριστός, φύσει Θεὸς ὤν, καὶ ἄνθρωπος διὰ φιλανθρωπίαν γενέσθαι καταξιώσας, ἐκ γυναικὸς τεχθείς, ὑπὸ νόμον ἐγένετο, κατὰ τὸν θεῖον Ἀπόστολον· ἵνα ὡς ἄνθρωπος τὴν ἐντολὴν φυλάξας τὴν ἀρχαίαν τοῦ Ἀδὰμ ἀνατρέψῃ κατάραν. Εἰδὼς οὖν ὁ Κύριος ὅτι ὅλος ὁ νόμος καὶ οἱ προφῆται ἐν ταῖς δυσὶ τοῦ νόμου κρέμανται ἐντολαῖς, ἐν τῷ \"Ἀγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ τὸν πλησίον ὡς ἑαυτόν», ταῦτα ἀπ᾽ ἀρχῆς καὶ μέχρι τέλους φυλάξαι ἀνθρωποπρεπῶς ἔσπευσεν.","english":"(9) And the brother said:\n\n\"Behold, Father, I have left all things—kindred, possessions, luxury, and the glory of the world—and I possess nothing in this life except the body; and I cannot love the brother who hates me and turns away from me, even though I force myself not to repay evil for evil in deed. Tell me, then, what I ought to do, so that I may be able to love him from the heart, or indeed anyone who afflicts and plots against me in any way.\"\n\nAnd the elder answered:\n\n\"It is impossible for a man to love the one who afflicts him, even if he seems to have renounced the material things of the world, unless he truly knows the Lord's purpose; but if, by the Lord's grace, he is able to know it, and hastens to walk according to it, he can love from the heart the one who hates and afflicts him, just as the Apostles also, having known it, loved.\"\n\n(10) And the brother said:\n\n\"And what was the Lord's purpose? I beg you to tell me, Father.\" And the elder said:\n\n\"If you wish to know the Lord's purpose, listen with understanding. Our Lord Jesus Christ, being God by nature, and having deigned through love for humanity to become man, was born of a woman and came under the law, according to the divine Apostle, so that as a man, having kept the commandment, he might overturn the ancient curse of Adam. Knowing, then, that the whole law and the prophets hang upon the two commandments of the law—\"You shall love the Lord your God with all your heart, and your neighbor as yourself\"—the Lord hastened from beginning to end to keep these in a manner befitting a man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Ὁ δὲ ἀπ᾽ ἀρχῆς ἀπατήσας τὸν ἄνθρωπον καὶ διὰ τοῦτο κράτος ἐσχηκὼς τοῦ θανάτου, [ὁ] διάβολος, ἰδὼν αὐτὸν ἐπὶ τοῦ βαπτίσματος ὑπὸ Πατρὸς μαρτυρούμενον καὶ τὸ συγγενὲς ἅγιον Πνεῦμα ὡς ἄνθρωπον ἀπ᾽ οὐρανῶν δεχόμενον, καὶ εἰς τὴν ἔρημον πρὸς τὸ πειρασθῆναι ὑπ᾽ αὐτοῦ ἐληλυθότα, ὅλον αὐτοῦ τὸν πόλεμον κατ᾽ αὐτοῦ συνεκρότει, εἴ πως ‘δυνηθῇ’ ( 14__372 καὶ αὐτὸν ποιῆσαι τὴν τοῦ κόσμου προτιμῆσαι ὕλην τῆς εἰς Θεὸν ἀγάπης. Εἰδὼς οὖν ὁ διάβολος ὅτι τὰ τρία ταῦτά εἰσιν, ἐν οἷς πάντα δονεῖται τὰ ἀνθρώπινα, βρώματα, λέγω, καὶ χρήματα καὶ δόξα, δι᾽ ὧν καὶ εἰς τὸ βάραθρον τῆς ἀπωλείας ἀεὶ κατήγαγε τὸν ἄνθρωπον, εἰς ταῦτα τὰ τρία αὐτὸν ἐν τῇ ἐρήμῳ ἐπείρασεν· ὧν ὁ Κύριος ἡμῶν κρείττων φανείς, εἰς τοὐπίσω χωρεῖν τῷ διαβόλῳ προσέταττε.\n\n11 (ια'). Τοῦτο οὖν τὸ γνώρισμα τῆς εἰς Θεὸν ἀγάπης, ἧς τὴν ἐντολὴν δι᾽ ὧν ἐπήγγελτο πεῖσαι αὐτὸν παραβῆναι μὴ δυνηθείς, τῆς εἰς τὸν πλησίον λοιπὸν ἀγάπης τὴν ἐντολήν, εἰς τὴν οἰκουμένην ἐλθόντα, διὰ τῶν παρανόμων Ἰουδαίων ἐνεργῶν, παραβαίνειν αὐτὸν δι᾽ ὧν ἐμηχανᾶτο ἠγωνίζετο. Τούτου χάριν διδάσκοντα αὐτὸν τὰς ὁδοὺς τῆς ζωῆς καὶ ἔργῳ ὑποδεικνύοντα τὴν οὐράνιον πολιτείαν, καὶ ἀνάστασιν νεκρῶν καταγγέλλοντα, καὶ ‘ζωὴν’ αἰώνιον καὶ βασιλείαν οὐρανῶν τοῖς πιστεύουσιν ἐπαγγελλόμενον, τοῖς δὲ ἀπίστοις κόλασιν αἰώνιον ἀπειλοῦντα, καὶ πρὸς βεβαίωσιν τῶν λεγομένων τὰς παραδόξους θεοσημίας ἐπιδεικνύμενον, καὶ εἰς πίστιν τοὺς ὄχλους προσκαλούμενον, συνεκίνει τοὺς παρανόμους Φαρισαίους καὶ Γραμματεῖς εἰς τὰς κατ᾽ αὐτοῦ ποικίλας ἐπιβουλάς·","english":"But the devil, who from the beginning deceived man and for this reason held the power of death, seeing him at his baptism testified to by the Father and receiving the kindred Holy Spirit as a man from the heavens, and having come into the wilderness to be tempted by him, marshaled his whole war against him, in the hope that he might be able to make him prefer the matter of the world to the love of God. Knowing, then, that these three things are those in which all human affairs are shaken—I mean food, possessions, and glory—through which he always led man down into the pit of destruction, he tempted him in the wilderness in these three things; over which our Lord appearing superior, he commanded the devil to go back.\n\n(11) This, then, is the mark of love toward God, whose commandment he was unable to persuade him to transgress by the things he urged; so thereafter he struggled, working through the lawless Jews, to make him transgress the commandment of love toward neighbor when he came into the world. For this reason, as he taught the ways of life and showed forth the heavenly citizenship in deed, and proclaimed the resurrection of the dead, and promised eternal life and the kingdom of heaven to those who believe, and threatened eternal punishment to the unbelievers, and displayed wondrous divine signs for the confirmation of what was said, and called the crowds to faith, he stirred up the lawless Pharisees and Scribes to various plots against him;","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":167,"ref":"p167","source":"ἵνα τοὺς πειρασμοὺς ὑπενεγκεῖν, ὡς ᾤετο, μὴ δυνάμενος, εἰς μῖσος τῶν ἐπιβουλευόντων παρατραπῇ, καὶ οὕτως τοῦ σκοποῦ ὁ ἀλάστωρ ἐπιτύχῃ, παραβάτην τῆς ἐντολῆς τῆς εἰς τὸν πλησίον ἀγάπης [αὐτὸν] ἀποφήνας.\n\n12 (ιβ'). Ὁ δὲ Κύριος, ἅτε Θεός, εἰδὼς αὐτοῦ τὰ ἐνθύμια, οὐ τοὺς ὑπ᾽ αὐτοῦ ἐνεργουμένους ἐμίσησε Φαρισαίους πῶς γάρ, φύσει ἀγαθὸς ὤν; ἀλλὰ διὰ τῆς εἰς αὐτοὺς ἀγάπης τὸν ἐνεργοῦντα ( 14__374 ἠμύνετο· καὶ τοὺς μὲν ἐνεργουμένους, ἅτε δυναμένους μὴ ἐνεργεῖσθαι, ἑκουσίως δὲ τοῦ ἐνεργοῦντος διὰ ῥᾳθυμίαν ἀνεχομένους, ἐνουθέτει, ἤλεγχεν, ὠνείδιζεν, ἐταλάνιζεν, εὐεργετῶν οὐκ ἐπαύετο, βλασφημούμενος ἐμακροθύμει, πάσχων ὑπέμενε, πάντα τὰ τῆς ἀγάπης ἔργα εἰς αὐτοὺς ἐνεδείκνυτο· τὸν δὲ ἐνεργοῦντα, τῇ εἰς τοὺς ἐνεργουμένους φιλανθρωπίᾳ ἠμύνετο, ὦ παραδόξου πολέμου, ἀντὶ τοῦ μίσους τὴν ἀγάπην ἐπιδεικνύμενος, καὶ ἀγαθότητι βάλλων τὸν τῆς κακίας πατέρα. Τούτου χάριν τὰ τοσαῦτα κακὰ παρ᾽ αὐτῶν ὑπομείνας, μᾶλλον δὲ [ὡς] ἀληθέστερον εἰπεῖν, δι᾽ αὐτούς, μέχρι θανάτου ὑπὲρ τῆς ἐντολῆς τῆς ἀγάπης ἀνθρωποπρεπῶς ἠγωνίσατο· καὶ τὴν τελείαν νίκην κατὰ τοῦ διαβόλου ἀράμενος, τὸν στέφανον τῆς ἀναστάσεως ὑπὲρ ἡμῶν ἀνεδήσατο, καὶ οὕτως ὁ νέος Ἀδὰμ τὸν παλαιὸν ἀνενεώσατο. Καὶ τοῦτό ἐστιν ὃ λέγει ὁ θεῖος Ἀπόστολος· \"τοῦτο φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ», κ. τ. ἑξ. (ιγ').","english":"so that, as he thought, being unable to endure the temptations, he might be diverted into hatred of those who plotted against him, and thus the avenger might achieve his aim, by showing him to be a transgressor of the commandment of love toward his neighbor. \n\n12 (12'). But the Lord, being God, knowing his thoughts, did not hate the Pharisees who were acted upon by him—for how could he, being good by nature?—but through his love for them he repelled the one who was working in them; and those who were acted upon, since they were able not to be acted upon but willingly, through sloth, endured the one working in them, he admonished, rebuked, reproached, pitied, and did not cease doing good to them; being blasphemed, he was long-suffering; suffering, he endured; he displayed toward them all the works of love. But the one who was working he repelled by his love for mankind toward those who were acted upon—O strange warfare!—showing love instead of hatred, and by his goodness striking the father of evil. For this reason, having endured so many evils from them—or, to speak more truly, for their sake—he struggled in a manner befitting a man, even unto death, for the commandment of love; and having won the perfect victory over the devil, he wove for us the crown of the resurrection, and thus the new Adam renewed the old. And this is what the divine Apostle says: \"Let this mind be in you, which was also in Christ Jesus,\" and so on. (13').","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":"Οὗτος οὖν ἦν ὁ σκοπὸς τοῦ Κυρίου, ἵνα τῷ μὲν Πατρὶ ὑπακούσῃ μέχρι θανάτου ὡς ἄνθρωπος ὑπὲρ ἡμῶν, φυλάττων τὴν ἐντολὴν τῆς ἀγάπης, τὸν δὲ διάβολον ἀμύνηται τῷ πάσχειν ὑπ᾽ αὐτοῦ, διὰ τῶν ὑπ᾽ αὐτοῦ ἐνεργουμένων Γραμματέων καὶ Φαρισαίων· καὶ οὕτως ἐνίκησε τῷ νικᾶσθαι ἑκουσίως τὸν νικᾷν\n\nἐλπίσαντα, καὶ τὸν κόσμον ἐρρύσατο τῆς αὐτοῦ δυναστείας. Τοῦτον τὸν τρόπον ὁ Χριστὸς \"ἐξ ἀσθενίας ( 14__376 ἐσταυρώθη»· δι᾽ ἧς ἀσθενείας τὸν θάνατον ἐνέκρωσε καὶ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου κατήργησε. Τοῦτον τὸν τρόπον καὶ ὁ Παῦλος ἐν ἑαυτῷ ἠσθένει καὶ ἐκαυχᾶτο \"ἐν ταῖς ἀσθενείαις, ἵνα ἐπισκηνώσῃ\" ἐν αὐτῷ \"ἡ δύναμις τοῦ Χριστοῦ».\n\n14 (ιδ'). Ταύτης τῆς νίκης τὸν τρόπον μαθών, ἔλεγεν Ἐφεσίοις γράφων· \"Οὐκ ἔστιν ὑμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα· ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας», καὶ τὰ ἑξῆς. Τόν τε θώρακα τῆς δικαιοσύνης ἀναλαβεῖν φησι, καὶ τὴν περικεφαλαίαν ἐλπίδος, καὶ τὸν θυρεὸν τῆς πίστεως, καὶ τὴν μάχαιραν τοῦ πνεύματος, ἵνα δυνηθῶσι πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι, οἱ πρὸς τοὺς ἀοράτους ἐχθροὺς τὸν πόλεμον ἔχοντες· ἔργῳ δὲ τὸν τρόπον τῆς πάλης ἐπιδεικνύμενος ἔλεγεν· \"Ἐγὼ οὖν οὕτως τρέχω, ὡς οὐκ ἀδήλως· οὕτως πυκτεύω, ὡς οὐκ ἀέρα δαίρων· ἀλλ᾽ ὑποπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ, μήπως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι». Καὶ πάλιν· \"Ἄχρι τῆς ἄρτι ὤρας καὶ πεινῶμεν καὶ διψῶμεν καὶ γυμνητεύομεν, καὶ κολαφιζόμεθα». Καὶ πάλιν· \"Ἐν κόπῳ καὶ μόχθῳ· ἐν ἀγρυπνίαις πολλάκις, ἐν ψύχει καὶ γυμνότητι, χωρὶς τῶν παρεκτός». (ιε').","english":"This, then, was the Lord's purpose: that as a man he might obey the Father unto death for our sake, keeping the commandment of love, and that he might repel the devil by suffering at his hands, through the Scribes and Pharisees who were energized by him; and thus he conquered by willingly being conquered by the one who hoped to conquer, and he rescued the world from his dominion. In this way Christ \"was crucified through weakness\"; through which weakness he put death to death and brought to nothing the one who had the power of death. In this way Paul too was weak in himself and boasted \"in weaknesses, so that the power of Christ might tabernacle\" in him.\n\n14. Having learned the manner of this victory, he said, writing to the Ephesians: \"Your struggle is not against blood and flesh, but against the principalities, against the authorities,\" and the rest. He says to take up the breastplate of righteousness, and the helmet of hope, and the shield of faith, and the sword of the Spirit, so that those who wage war against invisible enemies may be able to quench all the fiery darts of the evil one. And demonstrating in deed the manner of the struggle, he said: \"I therefore so run, as not uncertainly; so I fight, as not beating the air; but I buffet my body and bring it into subjection, lest, having preached to others, I myself should become disqualified.\" And again: \"Until this present hour we both hunger and thirst and are naked and are buffeted.\" And again: \"In labor and toil; in watchings often, in cold and nakedness, besides the things without.\" 15.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"Καὶ ταύτην μὲν τὴν πάλην πρὸς τοὺς [τὰς] ἡδονὰς ἐν τῇ σαρκὶ ἐνεργοῦντας ἐπάλαιε δαίμονας διὰ τῆς ἀσθενείας τοῦ ἰδίου σώματος αὐτοὺς ἐπελαύνων· πρὸς δὲ τοὺς εἰς μῖσος πολεμοῦντας καὶ διὰ τοῦτο τοὺς τῶν ἀνθρώπων ἀμελεστέρους ( 14__378 κατὰ τῶν εὐσεβῶν κινοῦντας, ἵνα δι᾽ αὐτῶν πειραζόμενοι αὐτοὺς μισήσωσι καὶ τὴν ἐντολὴν τῆς ἀγάπης παραβῶσι, πάλιν τὸν τρόπον τῆς νίκης ἔργοις ἡμῖν ὑποδεικνύων ἔλεγεν· \"Λοιδορούμενοι, εὐλογοῦμεν· διωκόμενοι, ἀνεχόμεθα· βλασφημούμενοι, παρακαλοῦμεν· ὡσπερεὶ καθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα ἕως ἄρτι». Οἱ μὲν γὰρ δαίμονες διὰ τοῦτο λοιδορεῖν καὶ βλασφημεῖν καὶ διώκειν ὑπέβαλλον, ἵνα εἰς μῖσος τοῦ λοιδοροῦντος καὶ βλασφημοῦντος καὶ διώκοντος αὐτὸν κινήσωσι, τὸν σκοπὸν εἰς τὴν παράβασιν τῆς ἐντολῆς τῆς ἀγάπης ἔχοντες.\n\nὉ δὲ Ἀπόστολος μὴ ἀγνοῶν τὰ νοήματα αὐτῶν τοὺς λοιδοροῦντας ηὐλόγει, καὶ τῶν διωκόντων ἀνείχετο, καὶ τοὺς βλασφημοῦντας παρεκάλει τῶν μὲν ταῦτα ἐνεργούντων ἀποστῆναι δαιμόνων, τῷ δὲ ἀγαθῷ οἰκειωθῆναι Θεῷ· τοὺς δὲ ταῦτα ἐνεργοῦντας δαίμονας τούτῳ τῷ τρόπῳ τῆς πάλης ἠμύνετο, ἐν τῷ ἀγαθῷ ἀεὶ νικῶν τὸ κακόν, κατὰ τὴν μίμησιν τοῦ Σωτῆρος, καὶ οὕτως ὅλον τὸν κόσμον τῶν δαιμόνων ἀποστήσαντες τῷ Θεῷ ᾠκείωσαν, αὐτός τε καὶ οἱ λοιποὶ Ἀπόστολοι, διὰ ἥττης νικήσαντες τοὺς νικᾷν ἐλπίσαντας. Ἐὰν οὖν καὶ σύ, Ἀδελφέ, τοῦτον κρατήσῃς τὸν σκοπόν, δύνασαι καὶ σὺ τοὺς μισοῦντας ἀγαπᾷν· εἰ δὲ μή γε, ἄλλως ἀμήχανον». (ιστ'). Καὶ ὁ Ἀδελφὸς εἶπεν·","english":"And this struggle he wrestled against the demons who work pleasures in the flesh, driving them back through the weakness of his own body; but against those who war unto hatred and thereby stir up the more negligent of men against the pious, so that being tempted by them they might hate them and transgress the commandment of love, he again showed us in deeds the manner of victory, saying: \"Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we have become as the refuse of the world, the offscouring of all things until now.\" For the demons brought about reviling and blasphemy and persecution for this reason, that they might stir him to hatred of the one reviling and blaspheming and persecuting him, having as their aim the transgression of the commandment of love.\n\nBut the Apostle, not ignorant of their designs, blessed those who reviled him, endured those who persecuted him, and entreated those who blasphemed him—that they might depart from the demons who wrought these things and be made near to the good God; and the demons who wrought these things he repelled by this manner of struggle, always conquering evil in good, in imitation of the Savior. And thus, having turned the whole world away from the demons, they made it near to God—he himself and the rest of the Apostles—conquering by defeat those who hoped to conquer. If, then, you also, brother, hold fast to this aim, you too can love those who hate you; but if not, it is otherwise impossible. (16) And the brother said:","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":170,"ref":"p170","source":"\"Ἐπ᾽ ἀληθείας, Πάτερ, οὕτως ἐστὶ καὶ οὐκ ἄλλως· καὶ διὰ ( 14__380 τοῦτο ὁ Κύριος βλασφημούμενος καὶ κολαφιζόμενος καὶ τὰ ἄλλα πάσχων, ἅπερ ἔπαθεν ὑπὸ τῶν Ἰουδαίων, ἀνείχετο, ἐκείνοις μὲν συμπάσχων ὡς ἀγνοοῦσι καὶ πεπλανημένοις· διὸ καὶ ἔλεγεν ἐπὶ τοῦ σταυροῦ· \"Πάτερ, ἄφες αὐτοῖς, ὅτι οὐκ οἴδασι τί ποιοῦσι»· τοῦ δὲ διαβόλου καὶ ‘τῶν’ ἀρχόντων αὐτοῦ θριαμβεύων τὴν πανουργίαν καὶ τὴν ἀπάτην ἐπὶ τοῦ σταυροῦ, ὑπὲρ τῆς ἐντολῆς τῆς ἀγάπης, καθὼς εἶπας, μέχρι θανάτου πρὸς αὐτοὺς ἀγωνισάμενος, καὶ τὴν κατ᾽ αὐτῶν νίκην ἡμῖν χαρισάμενος καὶ τοῦ θανάτου καταλύσας τὸ κράτος, τὴν ἀνάστασιν αὐτοῦ εἰς ζωὴν παντὶ τῷ κόσμῳ ἐδωρήσατο. Ἀλλ᾽ εὔχου ὑπὲρ ἐμοῦ, Πάτερ, ἵνα τελείως ἐξισχύσω γνῶναι τὸν σκοπὸν τοῦ Κυρίου καὶ τῶν Ἀποστόλων αὐτοῦ, καὶ δυνηθῶ νήφειν ἐν τοῖς καιροῖς τῶν πειρασμῶν, καὶ μὴ ἀγνοεῖν τὰ νοήματα τοῦ διαβόλου καὶ τῶν δαιμόνων αὐτοῦ». (ιζ'). Καὶ ὁ Γέρων ἀποκριθεὶς εἶπεν·\n\n\"Ἐὰν τῶν προειρημένων ἔχεις ἀεὶ τὴν μελέτην, δύνασαι μὴ ἀγνοεῖν. Ἀλλὰ καὶ ἐὰν συνιῇς ὅτι ὥσπερ σὺ πειράζῃ οὕτως καὶ ὁ ἀδελφός σου πειράζεται, καὶ τῷ μὲν πειραζομένῳ συγγινώσκεις, τῷ δὲ πειράζοντι θέλοντί σε εἰς μῖσος ἀγαγεῖν τοῦ πειραζομένου ἀντιστῇς, ‘μὴ’ ὑπακούων αὐτοῦ τῷ μηχανήματι. Καὶ τοῦτό ἐστιν ὃ λέγει ὁ ἀδελφόθεος Ἰάκωβος ἐν ταῖς Καθολικαῖς· \"Ὑποτάγητε τῷ Θεῷ· ἀντίστητε δὲ τῷ διαβόλῳ, καὶ φεύξεται ἀφ᾽ ὑμῶν».","english":"Truly, Father, so it is and not otherwise; and for this reason the Lord, being blasphemed and buffeted and suffering the other things which he suffered at the hands of the Jews, endured them, suffering with them as those who were ignorant and deceived; therefore he also said upon the cross: 'Father, forgive them, for they know not what they do'; but triumphing over the cunning and the deceit of the devil and his rulers upon the cross, for the sake of the commandment of love, as you said, having struggled against them unto death, and having granted us the victory over them and having destroyed the power of death, he bestowed his resurrection unto life upon the whole world. But pray for me, Father, that I may be fully able to know the purpose of the Lord and of his Apostles, and that I may be able to be sober in the times of temptations, and not to be ignorant of the thoughts of the devil and of his demons.\" (17) And the Elder, answering, said:\n\n\"If you always have the meditation of the things previously said, you are able not to be ignorant. But also if you understand that just as you are tempted, so also your brother is tempted, and you forgive the one who is tempted, but you resist the one who tempts, wishing to lead you into hatred of the one who is tempted, not obeying his device. And this is what James, the brother of the Lord, says in the Catholic Epistles: 'Submit to God; but resist the devil, and he will flee from you.'","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"Ἐὰν οὖν, ὡς εἴρηται, ἔχεις νηφόντως τὴν τῶν προειρημένων ἀδιαλείπτως μελέτην, δύνασαι γνῶναι τὸν σκοπὸν τοῦ Κυρίου καὶ τῶν Ἀποστόλων αὐτοῦ, ( 14__382 καὶ τοὺς μὲν ἀνθρώπους ἀγαπᾷν καὶ συμπάσχειν αὐτοῖς πταίουσι, τοῖς δὲ πονηροῖς δαίμοσιν ἀδιαλείπτως διὰ τῆς ἀγάπης πολεμεῖν. Εἰ δὲ ἐσμὲν χαῦνοι καὶ ἀμελεῖς καὶ ῥᾴθυμοι καὶ ταῖς σαρκικαῖς ἡδοναῖς τὸν λογισμὸν ἐμφύρομεν, οὐχὶ τοὺς δαίμονας ἀλλ᾽ ἑαυτοὺς καὶ τοὺς ἀδελφοὺς πολεμοῦμεν, τοὺς δὲ δαίμονας μᾶλλον δι᾽ αὐτῶν θεραπεύομεν, ὑπὲρ αὐτῶν τοῖς ἀνθρώποις μαχόμενοι\".\n\n18 (ιη'). Καὶ ὁ Ἀδελφὸς εἶπεν·\n\n\"Οὕτως ἔχει, Πάτερ· καὶ γὰρ ἐκ τῆς ἀμελείας μου ἀεὶ λαμβάνουσιν ἀφορμὰς κατ᾽ ἐμοῦ οἱ δαίμονες· ἀλλὰ παρακαλῶ σε, Πάτερ, εἰπεῖν μοι, πῶς ὀφείλω κτήσασθαι ‘[τὴν] νῆψιν’».\n\nΚαὶ ἀπεκρίθη ὁ Γέρων·\n\n\"Ἡ παντελὴς τῶν γηΐνων ἀμεριμνία καὶ ἡ συνεχὴς μελέτη τῆς θείας Γραφῆς φέρει τὴν ‘ψυχὴν’ εἰς φόβον Θεοῦ· καὶ ὁ Θεοῦ φόβος φέρει ‘τὴν νῆψιν·’ καὶ τότε ἡ ‘ψυχὴ’ ἄρχεται βλέπειν τοὺς διὰ τῶν λογισμῶν πολεμοῦντας αὐτὴν δαίμονας καὶ ἀμύνασθαι· περὶ ὧν ὁ Δαβὶδ ἔλεγεν· \"Καὶ ἐπεῖδεν ὁ ὀφθαλμός μου ἐν τοῖς ἐχθροῖς μου». Πρὸς ταύτην τὴν πάλην καὶ ὁ κορυφαῖος τῶν Ἀποστόλων Πέτρος διεγείρων τοὺς μαθητὰς ἔλεγε· \"Νήψατε, γρηγορήσατε, ὅτι ὁ ἀντίδικος ὑμῶν διάβολος, ὡς λέων ὠρυόμενος περιπατεῖ, ζητῶν τίνα καταπίῃ· ὧ ἀντίστητε στερεοὶ τῇ πίστει»· Καὶ ὁ Κύριος δέ· \"Γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν». Ὁ δὲ Ἐκκλησιαστής φησιν· \"Ἐὰν πνεῦμα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπὶ σέ, τόπον σου μὴ ἀφῇς».","english":"If, then, as has been said, you keep vigilantly the unceasing meditation on the things previously mentioned, you are able to know the purpose of the Lord and of his Apostles: to love human beings and to suffer with them when they stumble, but to wage unceasing war against the evil demons through love. But if we are slack and negligent and easygoing, and plunge our reason into fleshly pleasures, we fight not the demons but ourselves and our brothers, and we rather serve the demons through these things, fighting against human beings on their behalf.\n\n18. And the Brother said:\n\n\"So it is, Father; for from my negligence the demons always take occasion against me. But I beseech you, Father, tell me how I ought to acquire watchfulness.\"\n\nAnd the Elder answered:\n\n\"Complete freedom from care for earthly things and continual meditation on the divine Scripture bring the soul to the fear of God; and the fear of God brings watchfulness; and then the soul begins to see the demons that war against it through thoughts, and to defend itself; concerning which David said: 'And my eye looked upon my enemies.' To this struggle also Peter, the chief of the Apostles, rousing the disciples, said: 'Be watchful, be vigilant, because your adversary the devil walks about like a roaring lion, seeking whom he may devour; resist him, steadfast in the faith.' And the Lord also: 'Watch and pray, that you do not enter into temptation.' And Ecclesiastes says: 'If the spirit of the ruler rises up against you, do not leave your place.'","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":172,"ref":"p172","source":"Τόπος δὲ τοῦ ( 14__384 νοῦ ἐστιν ἡ ἀρετή, καὶ ἡ γνῶσις καὶ ὁ φόβος τοῦ Θεοῦ. Ὁ δὲ θαυμαστὸς Ἀπόστολος σφόδρα νηφόντως καὶ γενναίως ἀγωνιζόμενος ἔλεγεν· \"Ἐν σαρκὶ γὰρ περιπατοῦντες, οὐ κατὰ σάρκα στρατευόμεθα. Τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικά, ἀλλὰ δυνατὰ τῷ Θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων· λογισμοὺς καθαιροῦντες, καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ· καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ· καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν». Ἐὰν οὖν καὶ σὺ μιμήσῃ τοὺς ἁγίους καὶ ἐμπόνως σχολάσῃς τῷ Θεῷ, ἔσῃ νηφόμενος». (ιθ'). Καὶ ὁ Ἀδελφὸς εἶπε·\n\n\"Καὶ τί ὤφειλέ τις ποιεῖν, Πάτερ, ἵνα ἀδιαλείπτως δυνηθῇ σχολάζειν τῷ Θεῷ;\" Καὶ ἀπεκρίθη ὁ Γέρων·\n\n\"Ἀδύνατον τὸ νοῦν τελείως σχολάσαι τῷ Θεῷ, ἐὰν μὴ τὰς τρεῖς ταύτας κτήσηται ἀρετάς· τὴν ἀγάπην λέγω, καὶ τὴν ἐγκράτειαν, καὶ τὴν προσευχήν. Ἡ μὲν γὰρ ἀγάπη ἡμεροῖ τὸν θυμόν, ἡ δὲ ἐγκράτεια μαραίνει τὴν ἐπιθυμίαν, ἡ δὲ προσευχὴ χωρίζει τὸν νοῦν πάντων τῶν νοημάτων, καὶ αὐτῷ αὐτὸν παρίστησι γυμνὸν τῷ Θεῷ. Αὗται οὖν αἱ τρεῖς ἀρεταὶ συμπεριληπτικαί εἰσιν πασῶν τῶν ἀρετῶν· καὶ ἄνευ τούτων ὁ νοῦς οὐ δύναται σχολάζειν τῷ Θεῷ». (κ'). Καὶ ὁ Ἀδελφὸς εἶπε·","english":"The place of the mind is virtue, and knowledge, and the fear of God. And the wondrous Apostle, striving very soberly and nobly, said: \"For though we walk in the flesh, we do not wage war according to the flesh. For the weapons of our warfare are not fleshly, but mighty to God for the pulling down of strongholds, casting down reasonings and every high thing that exalts itself against the knowledge of God, and bringing every thought into captivity to the obedience of Christ, and being ready to avenge every disobedience.\" If, then, you also imitate the saints and devote yourself to God with labor, you will be sober. (19.) And the brother said:\n\n\"And what ought one to do, Father, in order that the mind may be able to devote itself to God without ceasing?\" And the Elder answered:\n\n\"It is impossible for the mind to devote itself perfectly to God unless it acquires these three virtues: I mean love, and self-control, and prayer. For love calms the temper, self-control withers desire, and prayer separates the mind from all thoughts and presents it naked to God himself. These three virtues, then, are comprehensive of all the virtues; and without these the mind cannot devote itself to God.\" (20.) And the brother said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"\"Παρακαλῶ σε, Πάτερ, μαθεῖν πῶς ἡ ἀγάπη ἡμεροῖ τὸν θυμόν». ( 14__386 Καὶ ἀπεκρίθη ὁ Γέρων·\n\n\"Ἐπειδὴ ἔχει τὸ ἐλεεῖν καὶ τὸ εὐεργετεῖν τὸν πλησίον, καὶ τὸ μακροθυμεῖν ἐπ᾽ αὐτὸν καὶ τὸ ὑπομένειν τὰ ὑπ᾽ αὐτοῦ ἐπαγόμενα, ὡς πολλάκις εἰρήκαμεν. Ταῦτα οὖν ἔχουσα ἡ ἀγάπη, ἡμεροῖ τὸν θυμὸν τοῦ κεκτημένου αὐτήν». Καὶ ὁ Ἀδελφὸς εἶπε·\n\n\"Οὐ μικρὰ τὰ ἔργα αὐτῆς· ἀλλὰ μακάριος ὁ δυνάμενος κτήσασθαι αὐτήν. Ἐγὼ δὲ ὄντως μακράν εἰμι ἀπ᾽ αὐτῆς. Πλὴν παρακαλῶ σε, Πάτερ, εἰπεῖν μοι τί ἐστι τὸ μακροθυμεῖν».\n\n21 (κα'). Καὶ ἀπεκρίθη ὁ Γέρων·\n\n\"Τὸ ἐγκαρτερεῖν τοῖς δεινοῖς καὶ τὸ ὑπομένειν πονηρά· καὶ τὸ ἀναμένειν τὸ τέλος τοῦ πειρασμοῦ, καὶ τὸ μὴ ἐξάγειν θυμὸν ὡς ἔτυχε· μηδὲ λόγον λαλεῖν ἐν ἀφροσύνῃ, μηδὲ ὑπονοεῖν τι ἢ ἐννοεῖν τῶν μὴ πρεπόντων θεοσεβεῖ, καθὼς εἶπεν ἡ Γραφή· \"Ἕως καιροῦ ἀνθέξεται μακρόθυμος, καὶ ὕστερον ἀναδώσει αὐτῷ εὐφροσύνη· ἕως καιροῦ κρύψει τοὺς λόγους αὐτοῦ· καὶ χείλη πολλῶν ἐκδιηγήσεται σύνεσιν αὐτοῦ».","english":"I ask you, Father, to teach me how love tames the temper.\" And the Elder answered:\n\n\"Since it has the qualities of showing mercy and doing good to one's neighbor, and of being patient with him and enduring the things brought on by him, as we have often said. So then, love, possessing these things, tames the temper of the one who possesses it.\" And the Brother said:\n\n\"Not small are its works; but blessed is the one who is able to acquire it. But I am truly far from it. Nevertheless, I ask you, Father, to tell me what patience is.\"\n\n21 (21). And the Elder answered:\n\n\"To persevere in hardships and to endure evils; and to await the end of the trial, and not to bring out anger as it happens; nor to speak a word in foolishness, nor to suspect or think anything of the things that are not fitting for godliness, just as the Scripture said: 'For a time a patient man will hold fast, and afterward joy will be given to him; for a time he will hide his words, and the lips of many will recount his understanding.'","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"22 (κβ'). Ταῦτα οὖν ἐστι τὰ γνωρίσματα τῆς μακροθυμίας· οὐ μόνον δέ, ἀλλὰ καὶ [τὸ] λογίσασθαι ἑαυτὸν εἶναι αἴτιον τοῦ πειρασμοῦ, τῆς μακροθυμίας ἐστὶν ἴδιον. Ἴσως δὲ καὶ οὕτως ἔχει· ἐπειδὴ τὰ πολλὰ τῶν συμβαινόντων ἡμῖν πρὸς παίδευσιν ἡμῶν ἐπισυμβαίνει, ἢ πρὸς παρελθόντων ἁμαρτιῶν ἀναίρεσιν ἢ πρὸς ἐνεστώσης ἀμελείας διόρθωσιν, ἢ πρὸς μελλόντων ἁμαρτημάτων ἀνακοπήν. Ὁ οὖν λογιζόμενος ὅτι δι᾽ ἓν τούτων συνέβη ( 14__388 ὁ πειρασμός, οὐκ ἀγανακτεῖ τυπτόμενος, μάλιστα καὶ συνειδὼς ἑαυτῷ ἁμαρτίας· οὐδὲ αἰτιᾶται τόν, δι᾽ οὗ ὁ πειρασμός· κἂν γὰρ δι᾽ αὐτοῦ, κἂν δι᾽ ἄλλου, πάντως πιεῖν εἶχε τῶν θείων κριμάτων τὸ ποτήριον· ἀλλ᾽ εἰς Θεὸν ἀποβλέπει, καὶ εὐχαριστεῖ τῷ συγχωρήσαντι, καὶ ἑαυτὸν αἰτιᾶται, καὶ δέχεται τὴν παιδείαν προθύμως, ὥσπερ ὁ Δαβὶδ ἐπὶ τοῦ Σεμεῖ, καὶ ὥσπερ ὁ Ἰὼβ ἐπὶ τῆς γυναικός. Ὁ δὲ ἄφρων αἰτεῖ μὲν πολλάκις τὸν Θεὸν ἐλεηθῆναι ἐρχόμενον δὲ τὸ ἔλεος οὐ παραδέχεται, ἐπειδὴ οὐχ ὡς ἐκεῖνος ἤθελεν ἦλθεν, ἀλλ᾽ ὡς [ὁ] ἰατρὸς τῶν ‘ψυχῶν’ συμφέρειν ἡγήσατο. Καὶ διὰ τοῦτο ὀλιγωρεῖ καὶ θορυβεῖται καὶ ποτὲ μὲν τοῖς ἀνθρώποις θυμομαχεῖ, ποτὲ δὲ εἰς τὸν Θεὸν βλασφημεῖ· καὶ μέντοι καὶ τὴν ἀγνωμοσύνην δεικνύει, καὶ παρὰ ῥάβδον οὐ λαμβάνει». (κγ'). Καὶ ὁ Ἀδελφὸς εἶπε·","english":"22 (22'). These, then, are the marks of patience; and not only these, but also to reckon oneself to be the cause of the trial is a property of patience. And perhaps it is also thus: since most of the things that happen to us happen for our instruction, either for the removal of past sins or for the correction of present negligence or for the checking of future sins. Therefore the one who reckons that the trial happened for one of these reasons does not grow indignant when struck, especially when he is conscious of sins in himself; nor does he blame the one through whom the trial comes; for whether through him or through another, he would in any case have had to drink the cup of the divine judgments; but he looks to God, and gives thanks to the one who has forgiven, and blames himself, and accepts the instruction eagerly, as David did in the case of Shimei, and as Job did in the case of his wife. But the foolish man often asks God to have mercy on him, yet when the mercy comes he does not receive it, because it did not come as he wished, but as the physician of souls judged to be beneficial. And for this reason he is fainthearted and troubled, and sometimes he rages in anger against men, and sometimes he blasphemes against God; and indeed he also shows his ingratitude, and does not receive even the rod. (23'). And the Brother said:","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":175,"ref":"p175","source":"\"Καλῶς εἶπας, Πάτερ· ἀλλὰ παρακαλῶ εἰπεῖν μοι καὶ τοῦτο, πῶς ἡ ἐγκράτεια μαραίνει τὴν ἐπιθυμίαν».\n\nΚαὶ ἀπεκρίθη ὁ Γέρων·\n\n\"Ἐπειδὴ ἀπέχεσθαι ποιεῖ πάντων τῶν μὴ χρείαν ἐκπληρούντων, ἀλλ᾽ ἡδονὴν ἐμποιούντων· καὶ οὐδενὸς μετέχειν ποιεῖ, πλὴν πρὸς τὸ ζῇν ἀναγκαίων· οὐδὲ τὰ ἡδέα διώκειν, ἀλλὰ τὰ ὠφέλιμα· καὶ συμμετρεῖν δὲ τῇ χρείᾳ τὰ βρώματα καὶ τὰ πόματα· καὶ οὐκ ἐᾷν [ἐν] τῷ σώματι περιττὴν ὑγρότητα· καὶ μόνην συντηρεῖν τὴν ζωὴν τοῦ σώματος, καὶ ἀνενόχλητον αὐτὸ φυλάττειν εἰς ὁρμὴν συνουσίας. Οὕτως οὖν ἡ ἐγκράτεια τὴν ἐπιθυμίαν μαραίνει· ἡ δὲ ἡδονὴ καὶ πλησμονὴ τῶν ( 14__390 βρωμάτων καὶ πομάτων ἐκθερμαίνει τὴν γαστέρα, καὶ ἀναφλέγει τὴν ὄρεξιν πρὸς αἰσχρὰν ἐπιθυμίαν, καὶ ὅλον συνωθεῖ τὸ ζῷον πρὸς τὴν ἄνομον μίξιν. Τότε ὀφθαλμοὶ ἀναιδεῖς, καὶ χεὶρ ἀχαλίνωτος, γλῶσσα λαλοῦσα θέλγητρα ἀκοῆς, καὶ οὗς ἀκοὴν ματαίαν παραδεχόμενον, καὶ ‘ψυχὴ’ κατὰ διάνοιαν μοιχείαν ἐργαζομένη καὶ τὸ σῶμα πρὸς τὴν ἄθεσμον πρᾶξιν ἐκκαλουμένη». (κδ'). Καὶ ὁ Ἀδελφὸς εἶπε·","english":"You have spoken well, Father; but I beg you to tell me this also: how does self-control wither desire?\"\n\nAnd the Elder answered:\n\n\"Because it makes one abstain from all things that do not fulfill a need but produce pleasure; and it makes one partake of nothing except what is necessary for living; nor to pursue what is pleasant but what is beneficial; and to measure foods and drinks by need; and not to allow superfluous moisture in the body; and to preserve only the life of the body, and to keep it undisturbed for the impulse of intercourse. Thus, then, self-control withers desire; but pleasure and the surfeit of foods and drinks inflame the belly, and kindle the appetite toward shameful desire, and drive the whole living being toward unlawful union. Then the eyes are shameless, and the hand unbridled, the tongue speaking charms for the hearing, and the ear admitting vain hearing, and the soul committing adultery in the mind and calling the body forth to the lawless deed.\" (24) And the Brother said:","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":176,"ref":"p176","source":"\"Ἐπ᾽ ἀληθείας, Πάτερ, οὕτως ἔχει· ἀλλὰ παρακαλῶ [σε] μαθεῖν καὶ περὶ τῆς προσευχῆς, πῶς χωρίζει τὸν νοῦν πάντων τῶν νοημάτων». Καὶ ἀπεκρίθη ὁ Γέρων·\n\n\"Τὰ νοήματα, τῶν πραγμάτων εἰσὶ νοήματα· τῶν δὲ πραγμάτων, τὰ μὲν εἰσὶν αἰσθητά, τὰ δὲ νοητά. Ἐν αὐτοῖς οὖν ὁ νοῦς διατρίβων, τὰ νοήματα αὐτῶν περιφέρει· ἡ δὲ χάρις τῆς προσευχῆς τῷ Θεῷ συνάπτει τὸν νοῦν· τῷ δὲ Θεῷ συνάπτουσα, χωρίζει πάντων τῶν νοημάτων. Τότε οὖν ὁ νοῦς γυμνὸς αὐτῷ προσομιλῶν θεοειδὴς γίνεται. Τοιοῦτος δὲ γινόμενος, τὰ πρέποντα παρ᾽ αὐτοῦ αἰτεῖ καὶ τῆς δεήσεως αὐτοῦ οὐ διαμαρτάνει ποτέ. Διὰ τοῦτο οὖν ὁ Ἀπόστολος ἀδιαλείπτως κελεύει προσεύχεσθαι, ἵνα τὸν νοῦν τῷ Θεῷ συνεχῶς συνάπτοντες κατὰ μικρὸν ἀπορρήξωμεν τῆς τῶν ὑλικῶν προσπαθείας».\n\n25 (κε'). Καὶ ὁ Ἀδελφὸς εἶπε·\n\n\"Καὶ πῶς ὁ νοῦς δύναται ἀδιαλείπτως προσεύχεσθαι; Καὶ γὰρ ψάλλοντες καὶ ἀναγινώσκοντες καὶ συντυγχάνοντες καὶ διακονοῦντες, εἰς πολλὰ αὐτὸν περισπῶμεν νοήματά τε καὶ θεωρήματα».","english":"Truly, Father, it is so; but I beg you to learn also about prayer, how it separates the mind from all thoughts.\" And the Elder answered:\n\n\"Thoughts are thoughts of things; and of things, some are perceptible and some intelligible. The mind, then, dwelling among them, carries their thoughts about; but the grace of prayer unites the mind to God; and uniting it to God, it separates it from all thoughts. Then the mind, conversing with God nakedly, becomes God-like. And becoming such, it asks of him what is fitting and never fails of its request. For this reason, then, the Apostle commands us to pray without ceasing, so that, uniting the mind continuously to God, we may little by little break away from attachment to material things.\"\n\n25 (25). And the Brother said:\n\n\"And how can the mind pray without ceasing? For when we sing psalms and read and converse and serve, we distract it into many thoughts and contemplations.","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":177,"ref":"p177","source":"( 14__392 Καὶ ἀπεκρίθη ὁ Γέρων·\n\n\"Οὐδὲν τῶν ἀδυνάτων ἡ θεία Γραφὴ προστάσσει· ἐπεὶ καὶ αὐτὸς ὁ Ἀπόστολος καὶ ἔψαλλεν καὶ ἀνεγίνωσκε καὶ διηκόνει, καὶ ἀδιαλείπτως προσηύχετο. Ἀδιάλειπτος γάρ ἐστι προσευχή, τὸ τὸν νοῦν ἔχειν ἐν εὐλαβείᾳ πολλῇ καὶ πόθῳ προσκείμενον τῷ Θεῷ, καὶ τῆς ἐλπίδος αὐτοῦ ἀεὶ ἀποκρέμασθαι, καὶ εἰς αὐτὸν θαρρεῖν ἐν πᾶσι, τοῖς τε ἔργοις καὶ τοῖς συμβαίνουσιν. Οὕτως διακείμενος ὁ Ἀπόστολος ἔλεγε· \"Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ· θλίψις, ἢ στενοχωρία;\" καὶ τὰ ἑξῆς. Καὶ μετ᾽ ὀλίγα· \"Πέπεισμαι γάρ, ὅτι οὔ τε θάνατος, οὔτε ζωή, οὔτε ἄγγελοι». Καὶ πάλιν· \"Ἐν παντὶ θλιβόμενοι, καὶ οὐ στενοχωρούμενοι· ἀπορούμενοι, καὶ οὐκ ἐξαπορούμενοι· διωκόμενοι, ἀλλ᾽ οὐ καταλιμπανόμενοι· καταβαλλόμενοι, ἀλλ᾽ οὐκ ἀπολλύμενοι. Πάντοτε τὴν νέκρωσιν τοῦ Κυρίου Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ ἡμῶν».\n\n26 (κστ'). Οὕτως οὖν ὁ Ἀπόστολος διακείμενος, ἀδιαλείπτως προσηύχετο· ἐν πᾶσι γὰρ τοῖς ἔργοις, ὡς εἴρηται, καὶ τοῖς συμβαίνουσιν αὐτῷ τῆς ἐλπίδος τοῦ Θεοῦ ἀπεκρέματο. Διὰ τοῦτο ταῖς θλίψεσιν ἀεὶ ἔχαιρον πάντες οἱ ἅγιοι, ἵνα εἰς ἕξιν ἔλθωσι τῆς θείας ἀγάπης. Καὶ διὰ τοῦτο ἔλεγεν ὁ Ἀπόστολος· \"Ἥδιστα οὖν καυχήσομαι ἐν ταῖς ἀσθενείαις μου, ἵνα ἐπισκηνώσῃ ἐπ᾽ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ». Καὶ μετ᾽ ὀλίγα· \"ὅταν ἀσθενῶ, τότε δυνατός εἰμι». Ἀλλ᾽ οὐαὶ ἡμῖν τοῖς ἀθλίοις, ὅτι κατελίπομεν ( 14__394 τὴν ὁδὸν τῶν ἁγίων Πατέρων, καὶ διὰ τοῦτο ἔρημοί ἐσμεν παντὸς ἔργου πνευματικοῦ».","english":"And the Elder answered: \"Divine Scripture commands nothing that is impossible; since even the Apostle himself both sang and read and served, and prayed without ceasing. For prayer is unceasing when the mind is kept in great reverence and cleaves to God with longing, and always hangs upon hope in him, and trusts in him in all things, both in deeds and in what befalls. Being thus disposed, the Apostle said: 'Who shall separate us from the love of Christ? Tribulation, or distress?' and what follows. And shortly after: 'For I am persuaded that neither death, nor life, nor angels.' And again: 'In all things troubled, yet not distressed; perplexed, yet not in despair; persecuted, but not forsaken; cast down, but not destroyed. Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our mortal flesh.'\n\n26. Being thus disposed, then, the Apostle prayed without ceasing; for in all his deeds, as has been said, and in what befell him, he hung upon the hope of God. For this reason all the saints always rejoiced in tribulations, that they might come to a habit of divine love. And for this reason the Apostle said: 'Most gladly therefore will I glory in my infirmities, that the power of Christ may rest upon me.' And shortly after: 'When I am weak, then am I strong.' But woe to us wretches, because we have abandoned the way of the holy Fathers, and for this reason we are destitute of every spiritual work.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"27 (κζ'). Καὶ ὁ Ἀδελφὸς εἶπε·\n\n\"Διὰ τί, Πάτερ, οὐκ ἔχω κατάνυξιν;\" Καὶ ἀπεκρίθη ὁ Γέρων·\n\n\"Ἐπειδὴ οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν ἡμῶν. Ἐπειδὴ πάντων τῶν κακῶν γεγόναμεν καταγώγιον, καὶ διὰ τοῦτο ὡς ψιλοῦ νοήματος κατεφρονήσαμεν τῆς φοβερᾶς τοῦ Θεοῦ κολάσεως. Ἐπεὶ τίς οὐ κατανύγεται ἀκούων τοῦ μὲν Μωϋσέως ἐκ προσώπου Θεοῦ περὶ τῶν ἁμαρτωλῶν λέγοντος, ὅτι \"Πῦρ ἐκκέκαυται ἐκ τοῦ θυμοῦ μου· καυθήσεται ἕως ᾅδου κατωτάτου. Καταφάγεται ‘γῆν,’ καὶ τὰ γεννήματα αὐτῆς· φλέξει θεμέλια ὀρέων. Συνάξω εἰς αὐτοὺς κακά, καὶ τὰ βέλη μου συντελέσω εἰς αὐτούς;\" Καὶ πάλιν· \"Παροξυνῶ ὡς ἀστραπὴν τὴν μάχαιράν μου, καὶ ἀνθέξεται κρίματος ἡ χείρ μου· καὶ ἀνταποδώσω δίκην τοῖς ἐχθροῖς καὶ τοῖς μισοῦσί με ἀνταποδώσω». Τοῦ δὲ Ἡσαΐου βοῶντος· \"τίς ἀναγγελεῖ ὑμῖν ὅτι πῦρ καίεται; τίς ἀναγγελεῖ ὑμῖν τὸν τόπον τὸν αἰώνιον; Πορεύεσθε τῷ φωτὶ τοῦ πυρὸς ‘ὑμῶν,’ καὶ τῇ φλογί, ᾗ ἐξεκαύσατε». Καὶ πάλιν· \"Ἐξελεύσονται, καὶ ὄψονται τὰ κῶλα τῶν ἀνθρώπων, τῶν παραβεβηκότων ἐν ἐμοί. Ὁ γὰρ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται· καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί».","english":"27. And the brother said:\n\n\"Why is it, Father, that I have no compunction?\" And the Elder answered:\n\n\"Because the fear of God is not before our eyes. Because we have become a dwelling-place of all evils, and for this reason we have despised the fearful punishment of God as a mere thought. For who would not be compunctious on hearing Moses speaking in God's person concerning sinners, saying, 'A fire has been kindled from my wrath; it shall burn unto the lowest Hades. It shall devour the earth and its produce; it shall scorch the foundations of the mountains. I will gather evils upon them, and I will accomplish my arrows against them'? And again: 'I will provoke my sword like lightning, and my hand shall take hold of judgment; and I will render vengeance to my enemies, and I will repay those who hate me.' And Isaiah crying out: 'Who will declare to you that a fire is burning? Who will declare to you the eternal place? Walk in the light of your fire, and in the flame which you have kindled.' And again: 'They shall go forth, and they shall see the limbs of the men who have transgressed against me. For their worm shall not die, and their fire shall not be quenched; and they shall be a sight for all flesh.'","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"Τοῦ δὲ Ἱερεμίου λέγοντος· \"Δότε τῷ Κυρίῳ Θεῷ ὑμῶν δόξαν πρὸ ( 14__396 τοῦ σκοτάσαι, καὶ πρὸ τοῦ προσκόψαι τοὺς πόδας ‘ὑμῶν’ ἐπ᾽ ὄρη σκοτεινά». Καὶ πάλιν· \"Ἀκούσατε λαὸς μωρὸς καὶ ἀκάρδιος· ὀφθαλμοὶ αὐτοῖς, καὶ οὐ βλέπουσιν· ὦτα αὐτοῖς, καὶ οὐκ ἀκούουσιν. Ἐμὲ οὐ φοβηθήσεσθε, λέγει Κύριος; ἢ ἀπὸ τοῦ προσώπου μου οὐκ εὐλαβηθήσεσθε; τὸν ποιήσαντα ὅριον ψάμμον τῇ θαλάσσῃ, πρόσταγμα αἰώνιον, καὶ οὐχ ὑπερβήσεται;\" Καὶ πάλιν· \"Παιδεύσει σε ἡ ἀποστασία σου, καὶ ἡ κακία σου ἐλέγξει σε. Καὶ γνῶθι, καὶ ἴδε, ὅτι πικρόν σοί ἐστι τὸ καταλιπεῖν σε ἐμέ, λέγει Κύριος. Ἐγὼ ἐφύτευσα ἄμπελον καρποφόρον πᾶσαν ἀληθινήν· πῶς ἐστράφης εἰς πικρίαν ἡ ἄμπελος ἡ ἀλλοτρία;\" Καὶ πάλιν· \"Οὐκ ἐκάθισα μετὰ συνεδρίου παιζόντων· ἀλλ᾽ ηὐλαβούμην ἀπὸ προσώπου χειρός σου. Καταμόνας ἐκαθήμην, ὅτι πικρίας ἐνεπλήσθην».\n\nΤίς δὲ οὐ φρίσσει τοῦ Ἰεζεκιὴλ ἀκούων λέγοντος· \"Ἐκχεῶ τὴν ὀργήν μου ἐπὶ σέ, καὶ συντελέσω τὸν θυμόν μου ἐπὶ σοί· καὶ κρινῶ σε ἐν ταῖς ὁδοῖς σου, καὶ δώσω ἐπὶ σὲ πάντα τὰ βδελύγματά σου· καὶ οὐ φείσεται ὁ ὀφθαλμός μου, οὐδ᾽ οὐ μὴ ἐλεήσω· καὶ τότε ἐπιγνώσῃ, ὅτι ἐγὼ Κύριος». Τίς δὲ τοῦ Δανιὴλ ἀκούων οὐ κατανύγεται διαγράφοντος διαρρήδην τὴν ἡμέραν τῆς φοβερᾶς κρίσεως, ἐν οἷς φησιν· \"Ἐγὼ Δανιὴλ ἐθεώρουν, ἕως οὗ θρόνοι ἐτέθησαν. Καὶ Παλαιὸς ἡμερῶν ἐκάθησεν. Τὸ ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιών· καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡς ἔριον καθαρόν. Καὶ ὁ θρόνος αὐτοῦ φλὸξ πυρός· οἱ τροχοὶ αὐτοῦ πῦρ φλέγον. Ποταμὸς πυρὸς ( 14__398 εἷλκεν, ἐκπορευόμενος ἔμπροσθεν αὐτοῦ.","english":"And Jeremiah says: \"Give glory to the Lord your God before the darkness comes, and before your feet stumble on the dark mountains.\" And again: \"Hear, foolish and heartless people: they have eyes, and they do not see; they have ears, and they do not hear. Will you not fear me, says the Lord? Or will you not be reverent before my face? I made the sand a boundary for the sea, an everlasting ordinance, and it shall not pass over it.\" And again: \"Your apostasy will discipline you, and your wickedness will reprove you. And know and see that it is bitter for you to have forsaken me, says the Lord. I planted a vine wholly fruitful and wholly true; how have you turned to bitterness, the alien vine?\" And again: \"I did not sit in the council of those who play; but I was reverent before the face of your hand. I sat alone, because I was filled with bitterness.\"\n\nAnd who does not shudder when he hears Ezekiel saying: \"I will pour out my wrath upon you, and I will accomplish my fury upon you; and I will judge you in your ways, and I will bring upon you all your abominations; and my eye will not spare, nor will I have mercy; and then you shall know that I am the Lord.\" And who, hearing Daniel, is not pierced with compunction as he plainly describes the day of the fearful judgment, in the words: \"I, Daniel, was watching until thrones were set. And the Ancient of Days sat. His garment was white as snow, and the hair of his head like pure wool. And his throne was a flame of fire; his wheels were burning fire. A river of fire was drawn forth, proceeding from before him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"Χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν ἔμπροσθεν αὐτοῦ. Κριτήριον ἐκάθισε, καὶ βίβλοι ἠνεῴχθησαν [τὰ πεπραγμένα ἑκάστου δῆλον ὅτι]». Καὶ πάλιν· \"Ἐθεώρουν ἐν ὁράματι τῆς νυκτός, καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ, ὡς Υἱὸς ἀνθρώπου ἐρχόμενος ἦν· καὶ ἕως τοῦ Παλαιοῦ ἡμερῶν ἔφθασεν· καὶ ἐνώπιον αὐτοῦ προσηνέχθη αὐτῷ· καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία. Καὶ πάντες οἱ λαοί, φυλαί, γλῶσσαι αὐτῷ δουλεύσουσι· καὶ ἡ ἐξουσία αὐτοῦ, ἐξουσία αἰώνιος· καὶ ἡ βασιλεία αὐτοῦ, βασιλεία αἰώνιος. Ἔφριξε τὸ πνεῦμά μου, ἐγὼ Δανιήλ, ἐν τῇ ἕξει μου, καὶ αἱ ὁράσεις τῆς κεφαλῆς μου συνετάρασσόν με». (κη'). Τίς δὲ τοῦ Δαβὶδ ἀκούων οὐ φοβεῖται λέγοντος· \"Ἅπαξ ἐλάλησεν ὁ Θεός, δύο ταῦτα ἤκουσα, ὅτι τὸ κράτος τοῦ Θεοῦ, καὶ σοῦ, Κύριε, τὸ ἔλεος· ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ». Καὶ πάλιν τοῦ Ἐκκλησιαστοῦ λέγοντος· \"Τέλος λόγου, τὸ πᾶν ἄκουε· τὸν Θεὸν φοβοῦ, καὶ τὰς ἐντολὰς αὐτοῦ φύλασσε, ὅτι τοῦτο πᾶς ἄνθρωπος· ὅτι σύμπαν τὸ ποίημα ἄξει ὁ Θεὸς ἐν κρίσει ἐν παντὶ παρεωραμένῳ, ἐὰν ἀγαθόν, καὶ ἐὰν πονηρόν». (κθ'). Τίς δὲ τὰ ὅμοια ἀκούων τοῦ Ἀποστόλου λέγοντος οὐ τρέμει· \"Δεῖ γὰρ πάντας ἡμᾶς παραστῆναι τῷ βήματι τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος ἡμῶν τὰ διὰ τοῦ σώματος, εἴτε ἀγαθόν, εἴτε κακόν». Τίς οὖν οὐ θρηνήσει τὴν ἀπιστίαν ἡμῶν, ( 14__400 καὶ τὴν τύφλωσιν τῆς ‘ψυχῆς ἡμῶν,’ ὅτι τούτων πάντων ἀκούοντες οὐ μετανοοῦμεν, καὶ πικρῶς κλαίομεν ἐπὶ τῇ τοσαύτῃ ἡμῶν ἀμελείᾳ καὶ ῥᾳθυμίᾳ; ἣν προθεωρῶν Ἱερεμίας ἔλεγεν·","english":"A thousand thousands were ministering to him, and ten thousand times ten thousand stood before him. The court sat, and the books were opened [clearly the deeds of each one]. And again: \"I was watching in a vision of the night, and behold, with the clouds of heaven, one like a Son of Man was coming; and he came to the Ancient of Days; and he was brought before him; and to him was given the rule and the honor and the kingdom. And all peoples, tribes, and tongues shall serve him; and his authority is an everlasting authority, and his kingdom an everlasting kingdom. My spirit shuddered, I, Daniel, in my condition, and the visions of my head troubled me.\" (28) And who, hearing David, does not fear when he says: \"Once God spoke; these two things I heard: that power belongs to God, and to you, O Lord, is mercy; for you will repay each one according to his works.\" And again, when Ecclesiastes says: \"The end of the matter, hear the whole: fear God, and keep his commandments, for this is every man; for God will bring every work into judgment, with every overlooked thing, whether good or whether evil.\" (29) And who, hearing the Apostle say similar things, does not tremble: \"For we must all appear before the judgment seat of Christ, so that each of us may receive the things done through the body, whether good or evil.\" Who then will not lament our unbelief and the blindness of our soul, that hearing all these things we do not repent, and weep bitterly over such great negligence and slackness of ours? Foreseeing this, Jeremiah said:","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":181,"ref":"p181","source":"\"Ἐπικατάρατος ὁ ποιῶν τὰ ἔργα Κυρίου ἀμελῶς». Εἰ γὰρ εἴχομεν φροντίδα περὶ τῆς σωτηρίας τῶν ‘ψυχῶν’ ἡμῶν, ἐτρέμομεν ἂν τὸν λόγον τοῦ Κυρίου, καὶ ἐσπεύδομεν κατορθῶσαι τὰς ἐντολὰς αὐτοῦ, δι᾽ ὧν καὶ ἐσωζόμεθα. Ἀλλ᾽ ἡμεῖς ἀκούοντες τοῦ Κυρίου λέγοντος· \"Εἰσέλθετε διὰ τῆς στενῆς πύλης, τῆς εἰσαγούσης εἰς τὴν ζωήν», προετιμήσαμεν τὴν πλατεῖαν καὶ εὐρύχωρον, τὴν ἀπάγουσαν εἰς τὴν ἀπώλειαν. Διὰ τοῦτο ἀκούομεν ὅταν ἐκ τῶν οὐρανῶν παραγίνηται κρῖναι ζῶντας καὶ νεκρούς· \"Ὑπάγετε ἀπ᾽ ἐμοῦ, οἱ κατηράμενοι, εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ». (λ'). Καὶ ταῦτα ἀκούομεν, οὐχ ὡς κακῶς πράξαντες, ἀλλ᾽ ὡς τῶν καλῶν ἀμελήσαντες, καὶ τὸν πλησίον μὴ ἀγαπήσαντες. Εἰ δὲ καὶ κακὰ ἐπράξαμεν, πῶς\n\nὑποίσομεν τὴν ἡμέραν ἐκείνην, οὕτως ἀμελῶς διακείμενοι; Πλὴν τὸ \"οὐ μοιχεύσεις, οὐ κλέψεις, οὐ φονεύσεις», καὶ τὰ ἑξῆς, τοῖς ἀρχαίοις ἐρρήθη διὰ Μωϋσέως· ὁ δὲ Κύριος, εἰδὼς ὅτι οὐκ ἀρκεῖ τῷ Χριστιανῷ ἡ τούτων μόνον τήρησις πρὸς τελείωσιν, ἔλεγεν· ‘\"Ἀμὴν λέγω ὑμῖν’, ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλέον τῶν Γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθετε εἰς τὴν βασιλείαν τῶν οὐρανῶν». Διὰ τοῦτο ἄνω καὶ κάτω τὸν τῆς ψυχῆς ἁγιασμόν, δι᾽ ἣν καὶ τὸ σῶμα ἁγιάζεται, καὶ ( 14__402 τὴν πρὸς πάντας ἀνθρώπους εἰλικρινῆ ἀγάπην ἐνομοθέτησε, δι᾽ ὧν καὶ τὴν εἰς αὐτὸν ἀγάπην κτήσασθαι δυνάμεθα· καὶ ἑαυτὸν τύπον μέχρι θανάτου, καὶ τοὺς αὑτοῦ μαθητὰς ἡμῖν παρέσχεν, ὡς πολλάκις εἴρηται. (λα').","english":"Cursed is everyone who does the works of the Lord negligently.\" For if we had care for the salvation of our souls, we would tremble at the word of the Lord, and we would hasten to set straight his commandments, through which we were also being saved. But we, hearing the Lord saying, \"Enter through the narrow gate that leads into life,\" have preferred the broad and spacious one that leads away to destruction. Therefore we hear, when he comes from the heavens to judge the living and the dead: \"Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.\" And these things we hear, not as those who have done evil, but as those who have neglected good things and have not loved their neighbor. But if we have also done evil, how\n\nshall we endure that day, being so negligent? Moreover, \"You shall not commit adultery, you shall not steal, you shall not murder,\" and the rest, were spoken to the ancients through Moses; but the Lord, knowing that for the Christian the keeping of these alone is not sufficient for perfection, said: \"Amen, I say to you, that unless your righteousness abounds more than that of the Scribes and Pharisees, you shall not enter into the kingdom of the heavens.\" Therefore he legislated, up and down, the sanctification of the soul, for whose sake the body also is sanctified, and sincere love toward all human beings, through which we are also able to acquire love for him; and he gave himself as a model unto death, and his disciples, to us, as has often been said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"Ποίαν οὖν ἀπολογίαν ἕξομεν ἐν τῇ ἡμέρᾳ ἐκείνῃ, τοιοῦτον ὑπόδειγμα ἔχοντες, καὶ οὕτως ἀμελοῦντες; Ἡμᾶς θρηνῶν Ἱερεμίας τοὺς τοσαύτης χάριτος ἀξιωθέντας, καὶ οὕτως ἀμελῶς διακειμένους, μᾶλλον δὲ πάσης κακίας πεπληρωμένους, ἔλεγε· \"Τίς δώσει τῇ κεφαλῇ μου ὕδωρ, καὶ τοῖς ὀφθαλμοῖς μου πηγὴν δακρύων, καὶ κλαύσομαι τὸν λαὸν τοῦτον ἡμέρας καὶ νυκτός;\" Περὶ ἡμᾶς ἐγὼ ἀκούω καὶ τοῦ Μωϋσέως λέγοντος· \"καὶ ἔφαγεν Ἰακώβ, καὶ ἐνεπλήσθη· καὶ ἀπελάκτισεν ὁ ἠγαπημένος· ἐλιπάνθη, ἐπαχύνθη, ἐπλατύνθη, καὶ ἐγκατέλιπε Θεὸν τὸν ποιήσαντα αὐτόν, καὶ ἀπέστη ἀπὸ Θεοῦ σωτῆρος αὐτοῦ». Καὶ τοῦ Μιχαίου θρηνοῦντος καὶ λέγοντος· \"Οἴμοι ψυχή, ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς, καὶ ὁ κατορθῶν ἐν ἀνθρώποις οὐχ ὑπάρχει. Ἕκαστος τὸν πλησίον αὐτοῦ θλίβουσιν ἐκθλιβῇ· ἐπὶ τὸ κακὸν τὰς χεῖρας αὐτῶν ἑτοιμάζουσι». Καὶ τοῦ Ψαλμῳδοῦ ὁμοίως περὶ ἡμῶν λέγοντος· \"Σῶσόν με, Κύριε, ὅτι ἐκλέλοιπεν ὅσιος· ὅτι ὠλιγώθησαν αἱ ἀλήθειαι ἀπὸ τῶν υἱῶν τῶν ἀνθρώπων», καὶ τὰ λοιπά. (λβ'). Προφητικῶς καὶ ὁ Ἀπόστολος θρηνῶν ἡμᾶς ἔλεγεν· \"οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός. Τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν· ταῖς γλώσσαις ἀυτῶν ἐδολιοῦσαν. Ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν· ὧν τὸ στόμα ἀρᾶς καὶ πικρίας ( 14__404 γέμει. Σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν». Διὰ τοῦτο πάλιν προβλέπων τὰ μέλλοντα, περὶ τῆς νῦν ἡμῶν πονηρᾶς διαγωγῆς πρὸς τὸν Τιμόθεον γράφει· \"Τοῦτο δὲ γίνωσκε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί·","english":"What defense, then, shall we have on that day, having such an example and being so negligent? Lamenting us, who have been deemed worthy of such grace and yet are so carelessly disposed—or rather, filled with every evil—Jeremiah said: \"Who will give water to my head, and a fountain of tears to my eyes, and I will weep for this people day and night?\" Concerning us I hear Moses also saying: \"And Jacob ate and was filled; and the beloved one kicked back; he grew fat, he grew thick, he grew broad, and he forsook God who made him, and departed from God his Savior.\" And Micah lamenting and saying: \"Woe is me, my soul, for the devout one has perished from the earth, and there is none who sets things right among men. Each one oppresses his neighbor with oppression; they prepare their hands for evil.\" And the Psalmist likewise speaking about us: \"Save me, O Lord, for the holy one has failed; for truths have been diminished from among the sons of men,\" and the rest. (32) And the Apostle, lamenting us prophetically, said: \"There is none who does good, there is not even one. Their throat is an open grave; with their tongues they have deceived. The poison of asps is under their lips; whose mouth is full of cursing and bitterness. Ruin and misery are in their ways, and the way of peace they have not known; there is no fear of God before their eyes.\" Therefore again, foreseeing the things to come, concerning our present evil conduct he writes to Timothy: \"But know this, that in the last days perilous times shall come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι, ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι, προδόται, προπετεῖς», καὶ τὰ ἑξῆς. Διὰ τοῦτο οὐαὶ ἡμῖν, ὅτι εἰς τὰ ἔσχατα τῶν κακῶν κατηντήσαμεν. Τίς γὰρ ἐξ ἡμῶν, εἰπέ μοι, τῶν προειρημένων κακῶν ἐστιν ἀμέτοχος; Οὐχὶ ἐπὶ ἡμῶν ἐπληρώθη ἡ προφητεία; Οὐ πάντες ἐσμὲν γαστρίμαργοι; Οὐ πάντες φιλήδονοι; Οὐ πάντες ὑλομανεῖς καὶ φιλόϋλοι; Οὐ πάντες θυμώδεις; Οὐ πάντες μηνιασταί; Οὐ πάντες μνησίκακοι; Οὐ πάντες προδόται πάσης ἀρετῆς; Οὐ πάντες λοίδοροι; Οὐ πάντες ὑπερήφανοι; Οὐ πάντες κενόδοξοι; Οὐ πάντες ὑποκριταί; Οὐ πάντες δόλιοι; Οὐ πάντες φθονεροί; Οὐ πάντες ἀνυπότακτοι; Οὐ πάντες ἀκηδιασταί; Οὐ πάντες περίακτοι; Οὐ πάντες ῥᾴθυμοι; Οὐ πάντες ἀμελεῖς τῶν τοῦ Σωτῆρος ἐντολῶν; Οὐ πάντες πάσης κακίας ἀνάμεστοι; Οὐχὶ γεγόναμεν ἀντὶ ναοῦ Θεοῦ ναὸς εἰδώλων; Οὐχὶ ἀντὶ Πνεύματος ἁγίου, πνευμάτων πονηρῶν ἐσμεν καταγώγια; Οὐχὶ πεπλασμένως τὸν Θεὸν Πατέρα ἐπικαλούμεθα; Οὐχὶ ἀντὶ υἱῶν ( 14__406 Θεοῦ, υἱοὶ γεέννης γεγόναμεν; Οὐχὶ χείρονες τῶν Ἰουδαίων, οἱ νῦν τὸ μέγα Χριστοῦ ὄνομα περιφερόμενοι, γεγόναμεν; Καὶ μηδεὶς ἀγανακτείτω τὴν ἀλήθειαν ἀκούων, ἐπεὶ κἀκεῖνοι παράνομοι ὄντες ἔλεγον· \"Ἡμεῖς ἕνα Πατέρα ἔχομεν, τὸν Θεόν»· ἀλλ᾽ ἤκουον παρὰ τοῦ Σωτῆρος, ὅτι· \"Ὑμεῖς ἐκ τοῦ Πατρὸς ὑμῶν τοῦ διαβόλου ἐστέ, καὶ τὰς ἐπιθυμίας τοῦ Πατρὸς ὑμῶν θέλετε ποιεῖν».","english":"For men will be lovers of self, lovers of money, boastful, haughty, blasphemers, disobedient to parents, ungrateful, unholy, unloving, implacable, slanderers, incontinent, savage, haters of good, traitors, reckless, and so on. Therefore woe to us, because we have arrived at the very extremity of evils. For who among us, tell me, is without a share in the evils just mentioned? Was not the prophecy fulfilled in our case? Are we not all gluttons? Are we not all lovers of pleasure? Are we not all mad for matter and lovers of material things? Are we not all irascible? Are we not all prone to rage? Are we not all resentful of wrongs? Are we not all traitors to every virtue? Are we not all abusive? Are we not all haughty? Are we not all vainglorious? Are we not all hypocrites? Are we not all deceitful? Are we not all envious? Are we not all insubordinate? Are we not all given to despondency? Are we not all unstable? Are we not all slack? Are we not all negligent of the Savior's commandments? Are we not all filled with every wickedness? Have we not become, instead of a temple of God, a temple of idols? Have we not become, instead of a dwelling of the Holy Spirit, a lodging-place of evil spirits? Do we not call upon God as Father in a counterfeit way? Have we not become, instead of sons of God, sons of Gehenna? Have we not become worse than the Jews, we who now carry about the great name of Christ? And let no one be indignant upon hearing the truth, since even they, being lawless, said, \"We have one Father, God\"; but they heard from the Savior, \"You are of your father the devil, and you wish to do the desires of your father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"33 (λγ'). Πῶς οὖν καὶ ἡμεῖς παραβάται ὄντες τῶν ἐντολῶν αὐτοῦ, τὰ ὅμοια παρ᾽ αὐτοῦ οὐκ ἀκούομεν; Ἐπεὶ καὶ ὁ Ἀπόστολος τοὺς Πνεύματι ἀγομένους εἶπεν εἶναι υἱοὺς Θεοῦ· \"Ὅσοι γάρ», φησί, \"Πνεύματι Θεοῦ ἄγονται, οὗτοί εἰσιν υἱοὶ Θεοῦ». Πῶς οὖν καὶ ἡμεῖς, ἐκ τοῦ θανάτου ἀγόμενοι, υἱοὶ Θεοῦ ἀκούειν δυνάμεθα; \"Τὸ γὰρ φρόνημα τῆς σαρκός, θάνατος». Οἱ δὲ Πνεύματι ἀγόμενοι, ἐκ τῶν καρπῶν τοῦ Πνεύματος δῆλοί εἰσιν. Εἴδωμεν οὖν τοὺς καρποὺς τοῦ Πνεύματος· \"ὁ γὰρ καρπὸς τοῦ Πνεύματος», φησίν, \"ἐστὶν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, πραΰτης, ἐγκράτεια». Ἆρα ἔχομεν ταῦτα ἐν ἑαυτοῖς; Ἀλλ᾽ εἴθε μὴ πάντα τὰ ἐναντία. Πῶς οὖν υἱοὶ Θεοῦ ἀκούειν δυνάμεθα, καὶ οὐχὶ μᾶλλον ἐκ τοῦ ἐναντίου; Τὸ γὰρ ἔκ τινος γεγεννημένον, ὅμοιον τοῦ γεγεννηκότος ἐστί. Δηλοῖ δὲ καὶ Κύριος, λέγων· \"Τὸ γεγεννημένον ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν». Ἡμεῖς δὲ γεγόναμεν σάρκες ἐπιθυμοῦντες κατὰ τοῦ Πνεύματος, καὶ διὰ τοῦτο δικαίως ἀκούομεν παρ᾽ αὐτοῦ· \"Οὐ μὴ ἐγκαταμείνῃ τὸ ( 14__408 Πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις, διὰ τὸ εἶναι αὐτοὺς σάρκας». Πῶς οὖν δυνάμεθα ἀκούειν Χριστιανοί, τί ποτε τοῦ Χριστοῦ ἐν ἑαυτοῖς ἔχοντες; (λδ'). Ἀλλ᾽ ἐρεῖ τις ἴσως, ὅτι· Ἔχω τὴν πίστιν, καὶ ἀρκεῖ μοι ἡ πίστις ἡ εἰς αὐτὸν πρὸς σωτηρίαν. Ἀλλ᾽ ἀντιφθέγγεται αὐτῷ ὁ Ἰάκωβος, λέγων ὅτι· \"Καὶ τὰ δαιμόνια πιστεύουσι, καὶ φρίσσουσι». Καὶ πάλιν· \"Ἡ πίστις χωρὶς τῶν ἔργων, νεκρά ἐστιν καθ᾽ ἑαυτήν· ὡς καὶ τὰ ἔργα δίχα πίστεως».","english":"33. How then do we too, being transgressors of his commandments, not hear the same things from him? Since the Apostle also said that those led by the Spirit are sons of God: \"For as many as are led by the Spirit of God,\" he says, \"these are sons of God.\" How then can we too, being led by death, be called sons of God? \"For the mind of the flesh is death.\" But those led by the Spirit are evident from the fruits of the Spirit. Let us then consider the fruits of the Spirit: \"for the fruit of the Spirit,\" he says, \"is love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control.\" Do we have these in ourselves? But would that we did not have all the opposite things. How then can we be called sons of God, and not rather from the opposite? For what has been begotten from something is like that which begot it. And the Lord also makes this clear, saying: \"That which is begotten of the Spirit is spirit.\" But we have become flesh, desiring against the Spirit, and for this reason we justly hear from him: \"My Spirit shall not remain in these men, because they are flesh.\" How then can we be called Christians, having in ourselves anything at all of Christ? 34. But someone will perhaps say: \"I have faith, and faith in him is sufficient for me for salvation.\" But James speaks in opposition to him, saying: \"Even the demons believe, and shudder.\" And again: \"Faith without works is dead in itself; as also works apart from faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"Πῶς δὲ καὶ πιστεύομεν εἰς αὐτόν, ἢ περὶ τῶν μελλόντων αὐτῷ πιστεύομεν, οἱ περὶ τῶν προσκαίρων καὶ παρόντων αὐτῷ μὴ πιστεύοντες, καὶ διὰ τοῦτο τοῖς ὑλικοῖς συμφυρόμενοι, καὶ τῇ σαρκὶ ζῶντες, καὶ κατὰ τοῦ Πνεύματος στρατευόμενοι; Οἱ δὲ τῷ Χριστῷ ἐν ἀληθείᾳ πιστεύσαντες καὶ ὅλον αὐτὸν ἐν ἑαυτοῖς διὰ τῶν ἐντολῶν εἰσοικίσαντες, οὕτως ἔλεγον· \"Ζῶ δέ, οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ ὁ Χριστός. Ὃ δὲ νῦν ζῶ ἐν σαρκί, τῇ πίστει ζῶ τοῦ Υἱοῦ τοῦ Θεοῦ, τοῦ ἀγαπήσαντός με, καὶ δόντος ἑαυτὸν ὑπὲρ ἐμοῦ». Διὰ τοῦτο πάσχοντες ὑπὲρ αὐτοῦ διὰ τὴν πάντων σωτηρίαν, ὡς ἀκριβεῖς αὐτοῦ μιμηταὶ καὶ τῶν ἐντολῶν αὐτοῦ γνήσιοι φύλακες, ἔλεγον· \"Λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, βλασφημούμενοι παρακαλοῦμεν», ἐπειδὴ ἤκουον αὐτοῦ λέγοντος· \"Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν· καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς· εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς· προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς», καὶ τὰ ἑξῆς· καὶ ἐκ τῶν λόγων καὶ τῶν ἔργων ὁ ἐνεργῶν ἐν αὐτοῖς Χριστὸς ἐφανεροῦτο· ἡμεῖς δέ, ἐπειδὴ ( 14__410 πάσαις ταῖς ἐντολαῖς αὐτοῦ ἀντιπράττομεν, διὰ τοῦτο πάσης ἀκαθαρσίας ἐνεπλήσθημεν. Καὶ διὰ τοῦτο γεγόναμεν ἀντὶ ναοῦ Θεοῦ οἶκος ἐμπορίου, καὶ ἀντὶ οἴκου προσευχῆς σπήλαιον λῃστῶν, ἀντὶ ἔθνους ἁγίου ἔθνος ἁμαρτωλὸν, καὶ ἀντὶ λαοῦ Θεοῦ λαὸς πλήρης ἁμαρτιῶν, ἀντὶ σπέρματος ἁγίου σπέρμα πονηρόν, καὶ ἀντὶ υἱῶν Θεοῦ υἱοὶ ἄνομοι, ἐπειδὴ ἐγκατελίπομεν τὰς ἐντολὰς τοῦ Κυρίου, καὶ δουλεύομεν τοῖς πονηροῖς πνεύμασι διὰ τῶν ἀκαθάρτων παθῶν, καὶ παρωργίσαμεν τὸν ἅγιον τοῦ Ἰσραήλ.","english":"How then do we too believe in him, or how do we believe him concerning things to come, when we do not believe him concerning things temporary and present, and for this reason are confounded with material things, and live according to the flesh, and wage war against the Spirit? But those who truly believed in Christ and enshrined him wholly within themselves through the commandments spoke thus: \"I live, yet no longer I, but Christ lives in me. And the life I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself for me.\" Therefore, suffering for him for the salvation of all, as exact imitators of him and genuine keepers of his commandments, they said: \"Being reviled, we bless; being persecuted, we endure; being slandered, we entreat,\" since they heard him saying: \"Love your enemies; do good to those who hate you; bless those who curse you; pray for those who mistreat you,\" and the rest; and from their words and deeds Christ, who worked in them, was made manifest. But we, since we act contrary to all his commandments, have for this reason been filled with every uncleanness. And for this reason we have become, instead of a temple of God, a house of trade, and instead of a house of prayer, a cave of robbers, instead of a holy nation, a sinful nation, and instead of a people of God, a people full of sins, instead of a holy seed, an evil seed, and instead of sons of God, lawless sons, since we have forsaken the commandments of the Lord, and serve evil spirits through unclean passions, and have provoked to anger the Holy One of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"35 (λε'). Διὰ τοῦτο θρηνῶν ἡμᾶς ὁ μέγας Ἡσαΐας κράζει, βοηθῆσαι ἅμα βουλόμενος τῇ πτώσει ἡμῶν, λέγων· \"Τί ἔτι πληγῆτε προστιθέντες ἀνομίαν; Πᾶσα κεφαλὴ εἰς πόνον, καὶ πᾶσα καρδία εἰς λύπην· ἀπὸ ποδῶν ἕως κεφαλῆς οὐκ ἔστιν ἐν αὐτῷ ὁλοκληρία· οὔτε τραῦμα, οὔτε μώλωψ, οὔτε πληγὴ φλεγμαίνουσα· οὐκ ἔστι μάλαγμα ἐπιθεῖναι, οὔτε ἔλαιον, οὔτε καταδέσμους». Εἶτα τί τὸ ἐπὶ τούτοις; \"Ἐγκαταλειφθήσεται ἡ θυγάτηρ Σιὼν ὡς σκηνὴ ἐν ἀμπελῶνι, καὶ ὡς ὀπωροφυλάκιον ἐν σικυηλάτῳ, ὡς πόλις πολιορκουμένη». Ταύτην ἡμῶν τῆς ‘ψυχῆς’ τὴν ἐρήμωσιν καὶ ὁ Ἀπόστολος δηλῶν, ἔλεγε· \"Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα· πεπληρωμένους πάσῃ ἀδικίᾳ, κακίᾳ, πονηρίᾳ, πλεονεξίᾳ· μεστοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας· ψιθυριστάς,\n\nκαταλάλους, θεοστυγεῖς, ( 14__412 ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, ἀσυνθέτους, ἀστόργους, ἀσπόνδους, ἀνελεήμονας· οἵτινες τὸ δικαίωμα τοῦ Θεοῦ ἐπιγνόντες, ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν, ἀλλὰ καὶ συνευδοκοῦσι τοῖς πράσσουσι». Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς πάθη ἀτιμίας, τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν ἑαυτοῖς. Καὶ τί τὸ ἐπὶ τούτοις; \"Ἀποκαλύπτεται», φησίν, \"ὀργὴ Θεοῦ ἀπ᾽ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων», καὶ τὰ ἑξῆς.","english":"35 (35). For this reason the great Isaiah, lamenting over us, cries out, wishing at the same time to come to the aid of our fall, saying: \"Why are you still struck, adding lawlessness? Every head is in pain, and every heart in grief; from feet to head there is no wholeness in it; neither wound, nor bruise, nor festering blow; there is no plaster to apply, nor oil, nor bandages.\" Then what follows these things? \"The daughter of Zion will be left as a booth in a vineyard, and as a watchman's hut in a cucumber field, as a city under siege.\" The Apostle too, making clear this desolation of our soul, said: \"And just as they did not see fit to have God in their knowledge, God handed them over to a debased mind, to do things that are not fitting; filled with all unrighteousness, wickedness, malice, greed; full of envy, murder, strife, deceit, malignity; whisperers, slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, implacable, unmerciful; who, knowing the righteous decree of God, that those who practice such things are worthy of death, not only do them but also approve of those who practice them.\" For this reason God handed them over to dishonorable passions, so that their bodies were dishonored among themselves. And what follows these things? \"The wrath of God,\" he says, \"is revealed from heaven against all ungodliness and unrighteousness of men,\" and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"36 (λστ'). Ταύτην τῆς ψυχῆς ἐρήμωσιν καὶ ὁ Κύριος μηνύων, ἔλεγεν· \"Ἱερουσαλήμ, Ἱερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν· ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὡς ὄρνις τὰ νοσσία αὐτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε; Ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος». Ὁ δὲ Ἡσαΐας πάλιν, ὁρῶν ἡμᾶς τοὺς δῆθεν μοναχοὺς τὰς σωματικὰς λειτουργίας ἐπιτελοῦντας μόνον, καταφρονοῦντας δὲ τῶν πνευματικῶν, καὶ διὰ τοῦτο τετυφωμένους, ἔλεγεν· \"Ἀκούσατε λόγον Κυρίου, ἄρχοντες Σοδόμων· προσέχετε νόμον Θεοῦ, λαὸς Γομόρρας. Τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; Πλήρης εἰμὶ τῶν ὁλοκαυτωμάτων κριῶν· καὶ στέαρ ἀρνῶν, καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι. Τίς γὰρ ἐξεζήτησε ταῦτα ἐκ τῶν χειρῶν ὑμῶν; Πατεῖν τὴν αὐλήν μου οὐ προσθήσεσθε. Ἐὰν φέρητε σεμίδαλιν, μάταιον· θυμίαμα, βδέλυγμά μοί ἐστι. Τὰς νουμηνίας ( 14__414 ὑμῶν καὶ τὰ σάββατα, καὶ ἡμέραν μεγάλην οὐκ ἀνέχομαι. Νηστείαν καὶ ἀργίαν καὶ τὰς ἑορτὰς ὑμῶν, μισεῖ ἡ ψυχή μου. Ἐγενήθετέ μοι εἰς πλησμονήν· οὐκέτι οὐ μὴ ἀνοίσω. Ὅταν τὰς χεῖρας ἐκτείνητε πρός με, ἀποστρέψω τοὺς ὀφθαλμούς μου ἀφ᾽ ὑμῶν. Καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν». Διὰ τί; \"Αἱ γὰρ χεῖρες ὑμῶν», φησίν, \"αἵματος πλήρεις»· ἐπειδὴ \"ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ, ἀνθρωποκτόνος ἐστί». Διὰ τοῦτο πᾶσα ἄσκησις ἀγάπην μὴ ἔχουσα ἀλλοτρία τοῦ Θεοῦ καθίσταται.","english":"36 (lst'). The Lord also, revealing this desolation of the soul, said: \"Jerusalem, Jerusalem, you who kill the prophets and stone those sent to her; how often I wished to gather your children, as a bird gathers her nestlings under her wings, and you would not? Behold, your house is left to you desolate.\" And again Isaiah, seeing us so-called monks performing only bodily services while despising the spiritual, and for this reason being blinded, said: \"Hear the word of the Lord, rulers of Sodom; attend to the law of God, people of Gomorrah. What is the multitude of your sacrifices to me? I am full of the burnt offerings of rams; and the fat of lambs, and the blood of bulls and goats I do not desire. For who has sought these things from your hands? You shall not continue to tread my court. If you bring fine flour, it is vain; incense is an abomination to me. Your new moons and sabbaths and the great day I cannot endure. My soul hates your fasting and idleness and your feasts. You have become to me a fullness; I will no longer bear them. When you stretch out your hands to me, I will turn my eyes away from you. And if you multiply your supplication, I will not hear you.\" Why? \"For your hands,\" he says, \"are full of blood\"; because \"he who hates his brother is a murderer.\" For this reason every ascetic practice that does not have love is made alien to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"37 (λζ'). Διὰ τοῦτο καὶ τὴν ὑπόκρισιν ἡμῶν ἐλέγχων πόρρωθεν ἔλεγεν· \"Ὁ λαὸς οὗτος, τοῖς χείλεσί με τιμᾷ· ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ, μάτην δὲ σέβονταί με», καὶ τὰ ἑξῆς. Καὶ ἅπερ δὲ ὁ Κύριος ἡμῶν ἔλεγε ταλανίζων τοὺς Φαρισαίους, περὶ ἡμῶν ἐγὼ ἀκούω, τῶν νῦν ὑποκριτῶν, τῶν τοσαύτης χάριτος ἀξιωθέντων, καὶ χείρω ἐκείνων διακειμένων. Ἢ οὐχὶ καὶ ἡμεῖς δεσμοῦμεν \"φορτία\" βαρέα καὶ \"δυσβάστακτα», καὶ ἐπιτίθεμεν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, τῷ δὲ \"δακτύλῳ\" ἡμῶν οὐ θέλομεν κινῆσαι αὐτά; Ἢ οὐχὶ καὶ ἡμεῖς πάντα τὰ ἔργα ἡμῶν ποιοῦμεν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις; Ἢ οὐχὶ καὶ ἡμεῖς φιλοῦμεν \"τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς, καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων \"Ῥαββί, Ῥαββί»· καὶ τοὺς ταῦτα ἡμῖν μὴ σφόδρα ἀπονέμοντας ἕως θανάτου πολεμοῦμεν; Ἢ οὐχὶ καὶ ἡμεῖς ἤραμεν τὴν κλεῖδα τῆς γνώσεως, καὶ κλείομεν ( 14__416 \"τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων», μηδὲ αὐτοὶ εἰσερχόμενοι, μηδὲ αὐτοὺς ποιοῦντες εἰσελθεῖν; Ἢ οὐχὶ καὶ ἡμεῖς περιάγομεν \"τὴν θάλασσαν καὶ τὴν ξερὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται\" ποιοῦμεν αὐτὸν \"υἱὸν γεέννης διπλότερον ἡμῶν;\" Ἢ οὐχὶ καὶ ἡμεῖς \"ἐσμεν ὁδηγοὶ τυφλοί, τὸν κώνωπα διυλίζοντες, καὶ τὴν κάμηλον καταπίνοντες;\" Ἢ οὐχὶ καὶ ἡμεῖς καθαρίζομεν \"τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος», τὸ δὲ \"ἔσωθεν\" ἡμῶν γέμει \"ἁρπαγῆς καὶ πλεονεξίας», μᾶλλον δὲ \"ἀκρασίας;\" Ἢ οὐχὶ καὶ ἡμεῖς ἀποδεκατοῦμεν τὸ πήγανον καὶ τὸ ἡδύοσμον, καὶ πᾶν λάχανον· καὶ παρερχόμεθα τὴν κρίσιν καὶ τὴν ἀγάπην τοῦ Θεοῦ;","english":"37 (lz'). Therefore, exposing our hypocrisy from afar, he said: \"This people honors me with their lips, but their heart is far from me, and in vain do they worship me,\" and so on. And the very things our Lord said, pronouncing woes upon the Pharisees, I understand as spoken about us, the hypocrites of today, who have been deemed worthy of such great grace and are in a worse state than they. Or do we not also bind heavy and hard-to-bear burdens and lay them on people's shoulders, while with our finger we are unwilling to move them? Or do we not also do all our works to be seen by people? Or do we not also love \"the chief couch at banquets and the chief seats in the synagogues, and to be called by people 'Rabbi, Rabbi'\"? And those who do not readily assign these to us, do we not fight them to the death? Or have we not also taken away the key of knowledge, and do we not shut \"the kingdom of heaven before people,\" neither entering ourselves nor allowing them to enter? Or do we not also traverse \"sea and dry land to make one proselyte, and when he becomes one\" we make him \"a son of Gehenna twice as much as ourselves\"? Or are we not also \"blind guides, straining out the gnat and swallowing the camel\"? Or do we not also cleanse \"the outside of the cup and the dish,\" while \"the inside\" of us is full of \"robbery and greed,\" or rather \"intemperance\"? Or do we not also tithe mint and dill and every herb, and pass by the judgment and the love of God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"Ἢ οὐχὶ καὶ ἡμεῖς ἐσμεν ὡς τὰ μνημεῖα τὰ ἄδηλα, \"ἔξωθεν μὲν φαινόμενοι τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δὲ ὄντες μεστοὶ ὑποκρίσεως καὶ ἀνομίας καὶ πάσης ἀκαθαρσίας;\" Ἢ οὐχὶ καὶ ἡμεῖς οἰκοδομοῦμεν \"τοὺς τάφους\" τῶν Μαρτύρων, καὶ κοσμοῦμεν τὰ \"μνημεῖα\"\n\nτῶν Ἀποστόλων, καὶ ἐσμὲν ὅμοιοι τῶν ἀποκτεινάντων αὐτούς; Τίς οὖν οὐ κλαύσει ἡμᾶς οὕτως διακειμένους; Τίς οὐ θρηνήσει τὴν τηλικαύτην ἡμῶν αἰχμαλωσίαν; Διὰ τοῦτο υἱοὶ Θεοῦ \"οἱ τίμιοι», ἐλογίσθημεν ὡς \"ἀγγεῖα ὀστράκινα». Διὰ τοῦτο ἠμαυρώθη τὸ \"χρυσίον»· ἠλλοιώθη τὸ ἀργύριον \"τὸ ἀγαθόν». Διὰ τοῦτο οἱ Ναζωραῖοι Σιών, οἱ \"ὑπὲρ χιόνα\" λάμψαντες, γεγόναμεν ὡς Αἰθίοπες· οἱ \"ὑπὲρ γάλα\" λευκανθέντες, ὑπὲρ μέλαν ἐζοφώθησαν. Διὰ τοῦτο \"ἐσκότασεν ὑπὲρ ἀσβόλην τὸ εἶδος\" ἡμῶν. Οἱ τιθηνούμενοι \"ἐπὶ κόκκων», περιεβαλόμεθα \"κοπρίας· ( 14__418 καὶ ἐμεγαλύνθη ἡ ἀνομία ἡμῶν, ὑπὲρ\" ἀνομιῶν \"Σοδόμων». Διὰ τοῦτο \"οἱ υἱοὶ τῆς ἡμέρας καὶ\" τοῦ \"φωτός, υἱοὶ\" γεγόναμεν \"νυκτὸς καὶ σκότους». Διὰ τοῦτο υἱοὶ τῆς βασιλείας, υἱοὶ γεέννης γεγόναμεν. Διὰ τοῦτο οἱ \"υἱοὶ Ὑψίστου, ὡς ἄνθρωποι\" ἀποθνήσκομεν, \"καὶ ὡς εἷς τῶν ἀρχόντων\" πίπτομεν. Διὰ τοῦτο παρεδόθημεν εἰς \"χεῖρας ἐχθρῶν ἀνόμων», τῶν ἀγρίων λέγω δαιμόνων, \"καὶ βασιλεῖ ἀδίκῳ καὶ πονηρωτάτῳ παρὰ πᾶσαν τὴν γῆν», δηλαδὴ τῷ τούτων ἄρχοντι, \"ὅτι ἡμάρτομεν καὶ ἠνομήσαμεν», παραβάντες τὰς ἐντολὰς Κυρίου τοῦ Θεοῦ ἡμῶν, καὶ καταπατήσαντες τὸν Υἱὸν τοῦ Θεοῦ καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενοι.","english":"Or are we not also like the hidden tombs, \"outwardly appearing righteous to men, but inwardly full of hypocrisy and lawlessness and all uncleanness\"? Or do we not also build \"the tombs\" of the Martyrs, and adorn the \"memorials\" of the Apostles, and are we not like those who killed them? Who then will not weep for us who are in such a state? Who will not lament this great captivity of ours? For this reason we, \"the precious\" sons of God, were reckoned as \"earthen vessels.\" For this reason the \"gold\" was dimmed; the \"good\" silver was changed. For this reason we, the Nazarenes of Zion, who shone \"brighter than snow,\" have become like Ethiopians; we who were made white \"whiter than milk\" have been darkened more than blackness. For this reason \"our appearance has grown darker than soot.\" We who were nursed \"on scarlet\" have been clothed in \"dung\"; and our lawlessness has been magnified beyond the \"lawlessnesses of Sodom.\" For this reason we, \"the sons of the day and\" of the \"light, have become sons of night and darkness.\" For this reason we, sons of the kingdom, have become sons of Gehenna. For this reason we, \"sons of the Most High, like men\" die, \"and like one of the rulers\" we fall. For this reason we were delivered into \"the hands of lawless enemies\"—I mean the savage demons—\"and to an unjust king and the most wicked beyond all the earth,\" that is, to their ruler, \"because we have sinned and acted lawlessly,\" transgressing the commandments of the Lord our God, and trampling underfoot the Son of God and counting the blood of the covenant as common.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Ἀλλὰ \"μὴ παραδῴης ἡμᾶς εἰς τέλος διὰ τὸ ὄνομά σου», Κύριε, \"καὶ μὴ διασκεδάσῃς τὴν διαθήκην σου· καὶ μὴ ἀποστήσῃς τὸ ἔλεός σου ἀφ᾽ ἡμῶν», διὰ τοὺς οἰκτιρμούς σου, \"Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς», καὶ διὰ [τὰ] σπλάγχνα τοῦ μονογενοῦς σου Υἱοῦ, καὶ διὰ τὸ ἔλεος τοῦ ἁγίου σου Πνεύματος. \"Μὴ μνησθῇς ἡμῶν ἀνομιῶν ἀρχαίων», ἀλλὰ \"ταχὺ προκαταλαβέτωσαν ἡμᾶς οἱ οἰκτιρμοί σου, ὅτι ἐπτωχεύσαμεν σφόδρα. Βοήθησον ἡμῖν ὁ Θεὸς ὁ Σωτὴρ ἡμῶν. Ἕνεκεν τῆς δόξης τοῦ ὀνόματός σου, Κύριε, ῥῦσαι ἡμᾶς, καὶ ἱλάσθητι ταῖς ἁμαρτίαις ἡμῶν ἕνεκεν τοῦ ὀνόματός σου», Κύριε, μνησθεὶς τῆς ἀπαρχῆς ἡμῶν ἣν ἐξ ἡμῶν διὰ φιλανθρωπίαν λαβὼν ὁ μονογενής σου Υἱὸς ὑπὲρ ἡμῶν ἔχει ἐν οὐρανοῖς, ἵνα ἡμῖν βεβαίαν τὴν ἐλπίδα τῆς σωτηρίας χαρίσηται· καὶ μὴ διὰ τὴν ( 14__420 ἀπόγνωσιν χείρους γενώμεθα, διὰ τὸ τίμιον αὐτοῦ αἷμα, ὃ ὑπὲρ τῆς τοῦ κόσμου ζωῆς ἐξέχεεν· διὰ τοὺς ἁγίους αὐτοῦ Ἀποστόλους καὶ Μάρτυρας, οἳ ὑπὲρ τοῦ ὀνόματος αὐτοῦ τὸ ἴδιον αἷμα ἐξέχεον· διὰ τοὺς ἁγίους Προφήτας καὶ Πατέρας καὶ Πατριάρχας, οἵτινες ἠγωνίσαντο εὐαρεστῆσαι τῷ ἁγίῳ σου ὀνόματι.","english":"But do not hand us over completely for your name's sake, Lord, and do not scatter your covenant; and do not take your mercy away from us, for the sake of your compassions, our Father who is in the heavens, and for the sake of the tender mercies of your only-begotten Son, and for the sake of the mercy of your Holy Spirit. Do not remember our ancient lawless deeds, but let your compassions quickly go before us, for we have become very poor. Help us, O God our Savior. For the sake of the glory of your name, Lord, deliver us, and be propitiated for our sins for the sake of your name, Lord, remembering our firstfruits, which your only-begotten Son, having received from us through his love for humanity, holds on our behalf in the heavens, so that he may grant us the sure hope of salvation; and let us not become worse through despair, for the sake of his precious blood, which he poured out for the life of the world; for the sake of his holy Apostles and Martyrs, who poured out their own blood for his name; for the sake of the holy Prophets and Fathers and Patriarchs, who struggled to be well-pleasing to your holy name.","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":191,"ref":"p191","source":"Μὴ παρίδῃς τὴν δέησιν ἡμῶν, Κύριε, μηδὲ ἐγκαταλίπῃς ἡμᾶς εἰς τέλος. Οὐ γὰρ ἐπὶ ταῖς δικαιοσύναις ἡμῶν πεποιθότες ἐσμέν, ἀλλ᾽ ἐπὶ ἐλέει τῷ σῷ, δι᾽ οὗ τὸ γένος ἡμῶν περιποιῇ. Ἱκετεύομεν καὶ παρακαλοῦμεν τὴν σὴν ἀγαθότητα, ἵνα μὴ γένηται εἰς κρῖμα ἡμῖν τὸ οἰκονομηθὲν ἡμῖν ὑπὸ μονογενοῦς σου Υἱοῦ πρὸς σωτηρίαν μυστήριον· καὶ \"μὴ ἀπορρίψῃς\" ἡμᾶς ἀπὸ \"τοῦ προσώπου σου». Μὴ βδελύξῃ ἡμῶν τὴν ἀναξιότητα, ἀλλ᾽ ἐλέησον ἡμᾶς κατὰ τὸ μέγα σου ἔλεος, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου παράγαγε τὰ ἁμαρτήματα ἡμῶν, ἵνα ἀκατακρίτως προσελθόντες κατενώπιον τῆς ἁγίας σου δόξης ἀξιωθῶμεν τῆς σκέπης τοῦ μονογενοῦς σου Υἱοῦ, καὶ μὴ ὡς δοῦλοι πονηροὶ ταῖς ἁμαρτίαις ἀποδόκιμοι γενώμεθα.\n\nΝαί, Δέσποτα παντοδύναμε Κύριε, εἰσάκουσον τῆς δεήσεως ἡμῶν, ὅτι ἐκτὸς σοῦ ἄλλον οὐκ οἴδαμεν. Τὸ ὄνομά σου ὀνομάζομεν· σὺ γὰρ εἶ \"ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσι», καὶ τὴν παρά σου πάντες ἐπιζητοῦμεν βοήθειαν. Ἐπίβλεψον οὖν ἐκ τοῦ οὐρανοῦ, Κύριε, \"καὶ ἴδε ἐκ τοῦ οἴκου τῆς ἁγίας δόξης σου. Ποῦ ἐστιν ὁ ζῆλός σου καὶ ἡ ἰσχύς σου; Ποῦ ἐστι τὸ ( 14__422 πλῆθος τοῦ ἐλέους σου καὶ τῶν οἰκτιρμῶν σου», ὅτι ἠνέσχες τῆς πτώσεως ἡμῶν; \"Σὺ γὰρ ἡμῶν εἶ Πατήρ, ὅτι Ἀβραὰμ οὐκ ἔγνω ἡμᾶς, καὶ Ἰσραὴλ οὐκ ἐπέγνω ἡμᾶς· ἀλλὰ σύ, Κύριε, Πατὴρ ἡμῶν, ῥῦσαι ἡμᾶς», ὅτι ἀπ᾽ ἀρχῆς τὸ ὄνομά σου\" τὸ ἅγιον ἐφ᾽ ἡμᾶς ἐστι, καὶ τοῦ μονογενοῦς σου Υἱοῦ, καὶ τοῦ ἁγίου σου Πνεύματος. \"Τί ἐπλάνησας ἡμᾶς, Κύριε, ἀπὸ τῆς ὁδοῦ σου;\" \"Μὴ παιδεύσῃς","english":"Do not overlook our supplication, Lord, nor abandon us utterly. For we have not trusted in our own righteousnesses, but in your mercy, through which you preserve our race. We entreat and beseech your goodness, that the mystery dispensed for us by your only-begotten Son for salvation may not become a judgment for us; and do not cast us away from your face. Do not loathe our unworthiness, but have mercy on us according to your great mercy, and according to the multitude of your compassions pass over our sins, so that having come without condemnation before your holy glory we may be deemed worthy of the shelter of your only-begotten Son, and may not become, like wicked servants, rejected because of our sins.\n\nYes, Master, almighty Lord, hear our supplication, for apart from you we know no other. We name your name; for you are the one who works all things in all, and we all seek the help that comes from you. Look down then from heaven, Lord, and see from the house of your holy glory. Where is your zeal and your strength? Where is the multitude of your mercy and your compassions, that you have borne with our fall? For you are our Father, though Abraham did not know us, and Israel did not acknowledge us; but you, Lord, are our Father, deliver us, for your holy name has been upon us from the beginning, and that of your only-begotten Son, and of your Holy Spirit. Why have you led us astray, Lord, from your way? Do not discipline","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"ἡμᾶς τῇ ῥάβδῳ τῶν κριμάτων σου». \"Τί ἐσκλήρυνας ἡμῶν τὰς καρδίας, τοῦ μὴ φοβεῖσθαί σε;\" Ἐγκατέλειψας ἡμᾶς τῇ αὐτονομίᾳ τῆς πλάνης; Ἐπίστρεψον, Κύριε, τοὺς δούλους σου διὰ τὴν ἁγίαν σου Ἐκκλησίαν, διὰ πάντας τοὺς ἀπ᾽ αἰῶνος ἁγίους σου, ἵνα \"μικρὸν κληρονομήσωμεν τοῦ ὄρους τοῦ ἁγίου σου. Οἱ ὑπεναντίοι ἡμῶν κατεπάτησαν τὸ ἁγίασμά σου· ἐγενόμεθα ὡς τὸ ἀπ᾽ ἀρχῆς ὅτε οὐκ ἦρξας ἡμῶν, οὐδὲ ἐπεκλήθη τὸ ὄνομά σου ἐφ᾽ ἡμᾶς».\n\n38 (λη'). \"Ἐὰν ἀνοίξῃς τὸν οὐρανόν, τρόμος λήψεται ἀπὸ σοῦ ὄρη, καὶ τακήσονται ὡς κηρὸς ἀπὸ προσώπου τοῦ πυρός· καὶ κατακαύσει πῦρ τοὺς ὑπεναντίους· καὶ φοβερὸν ἔσται τὸ ὄνομά σου τοῖς ὑπεναντίοις. Ὅταν ποιεῖς τὰ ἔνδοξα, τρόμος λήψεται ἀπὸ σοῦ ὄρη. Ἀπὸ τοῦ αἰῶνος οὐκ ἠκούσαμεν, οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον Θεόν, πλὴν σοῦ. Καὶ τὰ ἔργα σου, ἃ ποιήσεις τοῖς ὑπομένουσιν ἔλεον· συναντήσεται γὰρ τοῖς ποιοῦσι τὸ δίκαιον, καὶ τῶν ὁδῶν σου μνησθήσονται. Ἰδοὺ σὺ ὠργίσθης, καὶ ἡμεῖς ἡμάρτομεν». Μᾶλλον δέ, ἡμεῖς ἡμάρτομεν, καὶ σὺ ὠργίσθης.","english":"us with the rod of your judgments.\" \"Why have you hardened our hearts, so that we do not fear you?\" Have you abandoned us to the autonomy of error? Turn back, Lord, your servants, for the sake of your holy Church, for the sake of all your saints from ages past, so that \"we may inherit a little of your holy mountain. Our adversaries have trampled your sanctuary; we have become as we were at the beginning, when you did not rule over us, and your name was not called upon us.\"\n\n38 (38). \"If you open the heaven, trembling will seize the mountains at your presence, and they will melt like wax before the fire; and fire will burn up the adversaries; and your name will be fearful to the adversaries. When you do glorious things, trembling will seize the mountains at your presence. From of old we have not heard, nor have our eyes seen a God besides you. And your works, which you will do for those who await mercy; for he will meet those who do righteousness, and they will remember your ways. Behold, you were angry, and we sinned.\" Or rather, we sinned, and you were angry.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"( 14__424 \"Διὰ τοῦτο ἐπλανήθημεν, καὶ ἐγενήθημεν ὡς ἀκάθαρτοι πάντες ἡμεῖς· ὡς ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν· καὶ ἐρρύημεν ὡς φύλλα διὰ τὰς ἀνομίας ἡμῶν, οὕτως ἄνεμος οἴσει ἡμᾶς, καὶ οὐκ ἔστιν ὁ ἐπικαλούμενος τὸ ὄνομά σου, καὶ ὁ μνησθεὶς ἀντιλαβέσθαι σου. Καὶ ἀπέστρεψας τὸ πρόσωπόν σου ἀφ᾽ ἡμῶν, καὶ παρέδωκας ἡμᾶς διὰ τὰς ἁμαρτίας ἡμῶν. Καὶ νῦν, Κύριε, Πατὴρ ἡμῶν εἶ σύ· ἡμεῖς δὲ πηλός, ἔργον τῶν χειρῶν σου πάντες. Μὴ ὀργισθῇς ἡμᾶς σφόδρα, καὶ μὴ ἐν καιρῷ μνησθῇς ἁμαρτιῶν ἡμῶν. Καὶ νῦν ἐπίβλεψον ὅτι λαός σου πάντες ἡμεῖς· πόλις τοῦ ἁγίου σου ἐγενήθη ἔρημος Σιών· ὡς ἔρημος ἐγενήθη Ἱερουσαλήμ. Εἰς κατάραν ὁ οἶκος τοῦ ἁγίου ἡμῶν, καὶ ἡ δόξα ἣν ηὐλόγησαν οἱ πατέρες ἡμῶν, ἐγενήθη πυρίκαυστος, καὶ πάντα τὰ ἔνδοξα συνέπεσε. Καὶ ἐπὶ πᾶσι τούτοις ἠνέσχου, Κύριε, καὶ ἐσιώπησας, καὶ ἐταπείνωσας ἡμᾶς ἕως σφόδρα». (λθ'). Συνέβη μὲν ταῦτα τυπικῶς τῷ παλαιῷ σου λαῷ, νῦν δὲ εἰς ἡμᾶς ἀληθινῶς πεπλήρωται· \"καὶ ἐγενήθημεν ὄνειδος τοῖς γείτοσιν ἡμῶν δαίμοσι, μυκτηρισμὸς καὶ χλευασμὸς τοῖς κύκλῳ ἡμῶν». Ἀλλ᾽ ἐπίβλεψον ἐξ οὐρανοῦ, καὶ ἴδε, καὶ σῶσον ἡμᾶς διὰ τὸ ὄνομά σου τὸ ἅγιον· καὶ γνώρισον ἡμῖν τὰς μεθοδείας τῶν ὑπεναντίων ἡμῶν· καὶ ῥῦσαι ἡμᾶς ἐκ τῶν μηχανημάτων αὐτῶν, καὶ μὴ ἀποστήσῃς ἀφ᾽ ἡμῶν τὴν σὴν βοήθειαν, ὅτι ἡμεῖς οὐχ ἱκανοί ἐσμεν πρὸς τὸ νικᾷν τὰ ἀντιπίπτοντα· σὺ δὲ δυνατὸς εἶ εἰς τὸ σώζειν ἐκ πάντων τῶν ἐναντίων.","english":"Therefore we went astray, and we all became as unclean; all our righteousness is like a polluted rag; and we have been swept away like leaves because of our lawless deeds; thus the wind will carry us away, and there is no one who calls upon your name, and no one who remembers to take hold of you. And you turned your face away from us, and delivered us over because of our sins. And now, Lord, you are our Father; but we are clay, all of us the work of your hands. Do not be exceedingly angry with us, and do not remember our sins in the time of visitation. And now look, for we are all your people; the city of your holy one, Zion, has become desolate; Jerusalem has become like a wilderness. The house of our sanctuary has become a curse, and the glory which our fathers blessed has been burned with fire, and all our glorious things have fallen. And in all these things you endured, Lord, and were silent, and you humbled us exceedingly. These things happened figuratively to your people of old, but now they have been truly fulfilled in us: \"and we have become a reproach to our neighbors, the demons, a mockery and a derision to those around us.\" But look down from heaven, and see, and save us for the sake of your holy name; and make known to us the schemes of our adversaries; and deliver us from their devices, and do not withdraw your help from us, for we are not sufficient to conquer those who oppose us; but you are able to save from all our enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Σῶσον ἡμᾶς, Κύριε, ἐκ τῶν δυσχερῶν τοῦ κόσμου ( 14__426 τούτου, κατὰ τὴν χρηστότητά σου, ἵνα ἐν καθαρᾷ συνειδήσει τὸ πέλαγος τοῦ βίου διαπεράσαντες, ἄμεμπτοι καὶ ἀκέραιοι τῷ φοβερῷ βήματί σου παραστάντες, ἀξιωθῶμεν τῆς αἰωνίου ζωῆς». (μ'). Ταῦτα πάντα ἀκούσας ὁ Ἀδελφὸς καὶ σφόδρα κατανυγείς, μετὰ δακρύων εἶπε τῷ Γέροντι ὡς· \"ἐξ ὧν θεωρῶ, Πάτερ, οὐχ ὑπολείπεταί μοι ἐλπὶς σωτηρίας. Αἱ γὰρ \"ἀνομίαι μου ὑπερῇραν τὴν κεφαλήν μου»· ἀλλὰ παρακαλῶ εἰπεῖν μοι τί ὤφειλον ποιῆσαι».\n\nΚαὶ ὁ Γέρων ἀποκριθεὶς εἶπε·\n\n\"Τὸ σωθῆναι, παρὰ μὲν ἀνθρώποις ἀδύνατον· παρὰ δὲ τῷ Θεῷ, πάντα δυνατά\", ὡς αὐτὸς ἔφη ὁ Κύριος. \"Προφθάσομεν οὖν τὸ πρόσωπον αὐτοῦ ἐν ἐξομολογήσει, προσκυνήσωμεν καὶ προσπέσωμεν, καὶ κλαύσωμεν ἐναντίον Κυρίου τοῦ ποιήσαντος ἡμᾶς, ὅτι αὐτός ἐστιν ὁ Θεὸς ἡμῶν»· καὶ ἀκούωμεν αὐτοῦ λέγοντος διὰ τῆς Ἡσαΐου φωνῆς, ὅτι \"ὅταν ἀποστραφῇς καὶ στενάξῃς, τότε σωθήσῃ». Καὶ πάλιν· \"Μὴ οὐκ ἰσχύει ἡ χεὶρ Κυρίου τοῦ σῶσαι; ἢ ἐβάρυνε τὸ οὖς αὐτοῦ τὸ μὴ εἰσακούσασθαι; Ἀλλὰ τὰ ἁμαρτήματα ἡμῶν διιστῶσιν ἀναμέσον ἡμῶν καὶ τοῦ Θεοῦ· καὶ διὰ τὰς ἁμαρτίας ἡμῶν ἀπέστρεψε τὸ πρόσωπον αὐτοῦ, τοῦ μὴ ἐλεῆσαι».","english":"Save us, Lord, from the hardships of this world, according to your goodness, so that having crossed the sea of this life with a pure conscience, and having stood blameless and undefiled before your fearful judgment seat, we may be deemed worthy of eternal life. (40) Having heard all these things, the Brother, deeply compuncted, said to the Elder with tears: \"From what I see, Father, no hope of salvation is left to me. For my lawless deeds have risen above my head; but I beg you, tell me what I ought to do.\"\n\nAnd the Elder answered and said:\n\n\"To be saved is impossible with men, but with God all things are possible,\" as the Lord himself said. \"Let us come before his face with confession; let us worship and fall down, and weep before the Lord who made us, for he is our God\"; and let us hear him saying through the voice of Isaiah, that \"when you turn away and groan, then you will be saved.\" And again: \"Is the hand of the Lord not strong to save? Or has he made his ear heavy so as not to hear? But our sins have separated between us and God; and because of our sins he has turned away his face, so as not to have mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"Διὸ λέγει· \"Λούσασθε, καθαροὶ γίνεσθε· ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μοῦ· παύσασθε τῶν πονηριῶν ὑμῶν· μάθητε καλὸν ποιεῖν, ἐκζητήσατε ( 14__428 κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὀρφανῷ καὶ δικαιώσατε χήραν. καὶ δεῦτε, καὶ διελεγχθῶμεν, λέγει Κύριος· καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ· ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡσεὶ ἔριον λευκανῶ». Καί, \"Ἐὰν θέλητε καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε. Τὸ γὰρ στόμα Κυρίου ἐλάλησε ταῦτα». Καὶ πάλιν διὰ Ἰωήλ· \"Ἐπιστράφετε πρός με ἐξ ὅλης τῆς καρδίας ὑμῶν· [καὶ] ἐν νηστείᾳ καὶ ἐν κλαυθμῷ καὶ [ἐν] κοπετῷ· διαρρήξατε τὰς καρδίας ὑμῶν, καὶ οὐ τὰ ἱμάτια ὑμῶν. Ἐλεήμων γὰρ καὶ οἰκτίρμων ἐστὶ Κύριος, καὶ μετανοῶν ἐπὶ ταῖς κακίαις». Πρὸς Ἰεζεκιὴλ δέ· \"Υἱὲ ἀνθρώπου, εἰπὸν τῷ οἴκῳ Ἰσραήλ· \"Οὕτως ἐλαλήσατε λέγοντες \"Αἱ πλάναι ἡμῶν, καὶ αἱ ἀνομίαι ἡμῶν ἐφ᾽ ἡμῖν εἰσι· καὶ ἐν αὐταῖς τηκόμεθα· καὶ πῶς ζησόμεθα;\" Εἰπὸν αὐτοῖς \"Ζῶ ἐγώ, λέγει Κύριος, οὐ βούλομαι τὸν θάνατον τοῦ ἀσεβοῦς, ὥστε ἐπιστρέψαι αὐτὸν ἀπὸ τῆς ὁδοῦ αὐτοῦ, καὶ ζῇν αὐτόν· ἀποστροφῇ ἀποστρέψατε ἀπὸ τῆς ὁδοῦ ὑμῶν· καὶ ἵνα τί ἀποθνήσκετε, οἶκος Ἰσραήλ;\" Ἡ δὲ τρίτη τῶν Βασιλειῶν, τὴν ὑπερβολὴν τῆς τοῦ Θεοῦ χρηστότητα φανεροῦσα, οὕτω λέγει. Ἐν τῷ ἀκοῦσαι Ἀχαὰβ ὄντα αὐτὸν ἐν τῷ ἀμπελῶνι τοῦ Ναβουθαί, ὃν ἐκληρονόμησεν ἐν τῷ ἀποκτεῖναι αὐτὸν διὰ τῆς Ἰεζάβελ, τοὺς λόγους Ἠλιοῦ λέγοντος· \"Τάδε λέγει Κύριος \"ἐφόνευσας καὶ ἐκληρονόμησας· καὶ ἐν τῷ τόπῳ, ἐν ᾧ ἔλειξαν οἱ κύνες τὸ αἷμα Ναβουθαί, ἐκεῖ λείξουσιν οἱ κύνες τὸ αἷμά σου·","english":"Therefore he says: \"Wash yourselves, become clean; remove the wickednesses from your souls from before my eyes; cease from your wickednesses; learn to do good, seek judgment, rescue the wronged, judge for the orphan and justify the widow. And come, and let us reason together, says the Lord: and if your sins be as scarlet, I will make them white as snow; and if they be as crimson, I will make them white as wool.\" And, \"If you are willing and hear me, you shall eat the good things of the earth. For the mouth of the Lord has spoken these things.\" And again through Joel: \"Turn to me with all your heart, and with fasting and with weeping and with lamentation; rend your hearts, and not your garments. For the Lord is merciful and compassionate, and repents of evils.\" And to Ezekiel: \"Son of man, say to the house of Israel: Thus you have spoken, saying, 'Our wanderings and our lawless deeds are upon us, and in them we are consumed; and how shall we live?' Say to them, 'As I live, says the Lord, I do not desire the death of the ungodly, so as to turn him from his way and that he should live; by turning, turn from your ways; and why do you die, house of Israel?'\" And the third of Kingdoms, making manifest the exceeding goodness of God, says thus. When Achaab heard, being in the vineyard of Nabouthai, which he inherited by killing him through Jezabel, the words of Elias saying: \"Thus says the Lord: You have murdered and inherited; and in the place where the dogs licked the blood of Nabouthai, there the dogs shall lick your blood.","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":196,"ref":"p196","source":"καὶ τὴν Ἰεζάβελ κύνες καταφάγονται ἐν τῷ προτειχίσματι τοῦ Ἰσραήλ». Καὶ ἐν τῷ ἀκοῦσαι Ἀχαὰβ τοὺς λόγους τούτους, διέρρηξε τὰ ( 14__430 ἱμάτια αὐτοῦ, καὶ ἔθετο σάκκον ἐπὶ τὴν σάρκα αὐτοῦ, καὶ ἐνήστευσε, καὶ ἐκοιμήθη ἐν τῷ σάκκῳ. Καὶ ἐγένετο λόγος Κυρίου πρὸς Ἠλιοῦ, λέγων· \"Ἰδὲ ὅτι ἐνετράπη Ἀχαὰβ ἀπὸ προσώπου μου. Οὐκ ἐπάξω κακίαν ἐν ταῖς ἡμέραις αὐτοῦ». Ὁ δὲ Δαβίδ φησι· \"Τὴν ἀνομίαν μου ἐγνώρισα, καὶ τὴν ἁμαρτίαν μου οὐκ ἐκάλυψα. Εἶπα \"ἐξαγορεύσω κατ᾽ ἐμοῦ τὴν ἀνομίαν μου τῷ Κυρίῳ, καὶ σὺ ἀφῆκας τὴν ἀσέβειαν τῆς καρδίας μου. Ὑπὲρ ταύτης προσεύξεται πρὸς σὲ πᾶς ὅσιος ἐν καιρῷ εὐθέτῳ· καὶ ἐν κατακλυσμῷ ὑδάτων πολλῶν πρὸς αὐτὸν οὐκ ἐγγιοῦσιν». Ἐν δὲ τῷ Εὐαγγελίῳ ὁ Κύριος \"Μετανοεῖτε», φησίν, \"ἤγγισε γὰρ ἡ βασιλεία τῶν οὐρανῶν». Τοῦ δὲ Πέτρου πυθομένου \"ποσάκις τῆς ἡμέρας, ἐὰν ἁμάρτῃ εἰς ἐμὲ ὁ ἀδελφός μου, ἀφήσω αὐτῷ· ἕως ἑπτάκις;\" ἀποκρίνεται αὐτῷ \"ὁ φύσει ἀγαθὸς\" καὶ ἀνείκαστος ἐν χρηστότητι· \"οὐ λέγω σοι [ἕως] ἑπτάκις ἀλλ᾽ ἕως ἑβδομηκοντάκις ἑπτά». Τί ταύτης τῆς ἀγαθότητος ἰσόρροπον; Τί ταύτης τῆς φιλανθρωπίας ἐφάμιλλον;","english":"And the dogs will devour Jezebel in the wall of Israel. And when Ahab heard these words, he tore his garments, and put sackcloth on his flesh, and fasted, and slept in sackcloth. And the word of the Lord came to Elijah, saying: \"See that Ahab has been put to shame before my face. I will not bring evil in his days.\" And David says: \"I acknowledged my lawlessness, and I did not hide my sin. I said, 'I will confess my lawlessness against myself to the Lord,' and you forgave the impiety of my heart. For this every holy one will pray to you in a fitting time; and in a flood of many waters they will not come near him.\" And in the Gospel the Lord says: \"Repent, for the kingdom of heaven has drawn near.\" And when Peter asked, \"How many times a day, if my brother sins against me, shall I forgive him? Up to seven times?\" he who is good by nature and incomparable in kindness answers him: \"I do not say to you up to seven times, but up to seventy times seven.\" What is equal to this goodness? What is comparable to this love of humanity?","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":197,"ref":"p197","source":"41 (μα'). Ἐγνωκότες οὖν τὸν τοῦ Κυρίου φόβον, τήν τε χρηστότητα αὐτοῦ καὶ τὴν φιλανθρωπίαν ἔκ τε τῆς Παλαιᾶς καὶ Καινῆς Διαθήκης, ἐπιστρέψωμεν ἐξ ὅλης τῆς καρδίας ἡμῶν· καὶ ἵνα τί ἀπολλύμεθα, ἀδελφοί; Καθαρίσωμεν χεῖρας, οἱ ἁμαρτωλοί· ἁγνίσωμεν τὰς καρδίας ἡμῶν, οἱ δίψυχοι· ταλαιπωρήσωμεν ( 14__432 καὶ πενθήσωμεν, καὶ κλαύσωμεν διὰ τὰς ἁμαρτίας ἡμῶν. Παυσώμεθα τῶν πονηριῶν ἡμῶν· πιστεύσωμεν ταῖς εὐσπλαγχνίαις τοῦ Κυρίου· φοβηθῶμεν τὰς ἀπειλὰς αὐτοῦ, φυλάξωμεν τὰς ἐντολὰς αὐτοῦ· ἀγαπήσω μεν ἀλλήλους ἐξ ὅλης καρδίας. Εἴπωμεν \"ἀδελφοὶ ἡμῶν\" καὶ τοῖς μισοῦσιν ἡμᾶς καὶ βδελυσσομένοις, ἵνα τὸ ὄνομα Κυρίου δοξασθῇ καὶ ὀφθῇ ἐν τῇ εὐφροσύνῃ αὐτοῦ. Δῶμεν συγγνώμην ἀλλήλοις, δι᾽ ἀλλήλων πειραζόμενοι, ὡς πάντες ὑπὸ κοινοῦ ἐχθροῦ πολεμούμενοι. Ἀντιστῶμεν τοῖς λογισμοῖς ἡμῶν, τὸν Θεὸν εἰς συμμαχίαν ἐπικαλούμενοι· καὶ φυγαδεύωμεν ἐξ ἡμῶν τὰ πονηρὰ καὶ ἀκάθαρτα πνεύματα. Ὑποτάξωμεν τὴν σάρκα τῷ πνεύματι, ὑπωπιάζοντες καὶ δουλαγωγοῦντες δι᾽ ἁπάσης κακοπαθείας· \"Καθαρίσωμεν ἑαυτοὺς","english":"41. Having therefore come to know the fear of the Lord, and his goodness and love for mankind, from both the Old and the New Testament, let us turn back with our whole heart; and why are we perishing, brothers? Let us cleanse our hands, we who are sinners; let us purify our hearts, we who are double-minded; let us be wretched and mourn and weep for our sins. Let us cease from our wicked deeds; let us believe in the compassions of the Lord; let us fear his threats, let us keep his commandments; let us love one another with our whole heart. Let us say \"our brothers\" even to those who hate us and loathe us, so that the name of the Lord may be glorified and may be seen in his gladness. Let us grant forgiveness to one another, being tested through one another, as all being warred against by a common enemy. Let us resist our thoughts, calling upon God for alliance; and let us drive out from us the evil and unclean spirits. Let us subject the flesh to the spirit, buffeting it and enslaving it through all manner of hardship; let us cleanse ourselves","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος». Διεγείρωμεν ἀλλήλους εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων.\n\nΜὴ φθονήσωμεν ἀλλήλοις, μηδὲ φθονούμενοι ἀγριωθῶμεν· συμπαθήσωμεν δὲ μᾶλλον ἀλλήλοις, καὶ διὰ ταπεινοφροσύνης ἀλλήλους ἰασώμεθα. Μὴ καταλαλῶμεν ἀλλήλων, μηδὲ σκώψωμεν ἀλλήλους, \"ὅτι ἐσμὲν ἀλλήλων μέλη». Ἀποβάλλωμεν ἀφ᾽ ἡμῶν τὴν ἀμέλειαν καὶ τὴν ῥᾳθυμίαν· καὶ στῶμεν ἀνδρείως κατὰ τῶν πνευμάτων τῆς πονηρίας ἀγωνιζόμενοι· καὶ \"ἔχομεν παράκλητον Ἰησοῦν Χριστὸν δίκαιον πρὸς τὸν Πατέρα· καὶ αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν»· καὶ δεηθῶμεν αὐτοῦ ἐν καθαρᾷ καρδίᾳ, ἐξ ὅλης ψυχῆς ἡμῶν, καὶ ἀφίησιν ἡμῖν τὰς ἁμαρτίας ἡμῶν. Ὅτι \"ἐγγὺς Κύριος ( 14__434 πᾶσι τοῖς ἐπικαλουμένοις αὐτὸν ἐν ἀληθείᾳ». Διὸ λέγει· \"Θῦσον τῷ Θεῷ θυσίαν αἰνήσεως, καὶ ἀπόδος τῷ Ὑψίστῳ τὰς εὐχάς σου. Καὶ ἐπικάλεσαί με ἐν ἡμέρᾳ θλίψεώς σου· καὶ ἐξελοῦμαί σε, καὶ δοξάσεις με».\n\nΚαὶ ὁ Ἡσαΐας δὲ πάλιν· \"Λύε πάντα σύνδεσμον ἀδικίας, διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων, ἀπόστελλε τεθραυσμένους ἐν ἀφέσει καὶ πᾶσαν συγγραφὴν ἄδικον διάσπα. Διάθρυπτε πεινῶντι τὸν ἄρτον σου, καὶ πτωχοὺς ἀστέγους εἰσάγαγε εἰς τὸν οἶκόν σου. Ἐὰν ἴδῃς γυμνόν, περίβαλε· καὶ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου οὐ παρόψει. Τότε ῥαγήσεται πρώϊμον τὸ φῶς σου, καὶ τὰ ἰάματά σου ταχὺ ἀνατελεῖ. Καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη σου· καὶ δόξα Κυρίου περιστελεῖ σε». Καὶ τί τὸ ἐπὶ τούτοις; \"Τότε βοήσῃ, καὶ ὁ Θεὸς εἰσακούσεταί σου· ἔτι λαλοῦντός σου, ἐρεῖ· \"Ἰδοὺ πάρειμι».","english":"From every defilement of flesh and spirit. Let us stir one another up to love and good works.\n\nLet us not envy one another, nor be provoked to fierceness when we are envied; but rather let us have compassion on one another, and through humility heal one another. Let us not speak against one another, nor mock one another, \"for we are members of one another.\" Let us cast away from us negligence and sloth, and let us stand courageously, struggling against the spirits of wickedness; and \"we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins\"; and let us entreat him with a pure heart, with our whole soul, and he forgives us our sins. For \"the Lord is near to all who call upon him in truth.\" Therefore he says: \"Offer to God a sacrifice of praise, and pay your vows to the Most High. And call upon me in the day of your affliction, and I will deliver you, and you shall glorify me.\"\n\nAnd Isaiah again: \"Loose every bond of injustice, untie the knots of violent contracts, send forth the broken in release, and tear up every unjust document. Break your bread for the hungry, and bring the poor who are without shelter into your house. If you see the naked, clothe him; and do not overlook those of your own seed. Then your light shall break forth early, and your healings shall quickly spring up. And your righteousness shall go before you, and the glory of the Lord shall encompass you.\" And what follows these things? \"Then you shall cry out, and God will hear you; while you are still speaking, he will say: 'Behold, I am present.'","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"Τότε ἀνατελεῖ ἐν τῷ σκότει τὸ φῶς σου, καὶ τὸ σκότος σου ὡς μεσημβρία. Καὶ ἔσται Θεὸς μετὰ σοῦ διαπαντός· καὶ ἐμπλησθήσῃ καθὰ ἐπιθυμεῖ ἡ ψυχή σου». Ὁρᾷς ὅτι ἐν τῷ λύειν πάντα σύνδεσμον ἀδικίας ἐκ τῆς καρδίας ἡμῶν, καὶ διαλύειν πᾶσαν στραγγαλιὰν βιαίων συναλλαγμάτων μνησικακίας, καὶ σπεύδειν εὐεργετεῖν τὸν πλησίον ἐξ ὅλης ψυχῆς, τῷ φωτὶ τῆς γνώσεως περιλαμπόμεθα, καὶ τῶν παθῶν τῆς ἀτιμίας ἐλευθερούμεθα, καὶ πάσης ἀρετῆς πληρούμεθα, καὶ ὑπὸ τῆς δόξης τοῦ Θεοῦ καταλαμπόμεθα, ( 14__436 καὶ πάσης ἀγνοίας ἐλευθερούμεθα· καὶ προσευχόμενοι τὰ Χριστοῦ εἰσακουόμεθα, καὶ τὸν Θεὸν μεθ᾽ ἡμῶν ἕξομεν διαπαντός, καὶ τῆς κατὰ Θεὸν ἐπιθυμίας πληρούμεθα. (μβ'). Ἀγαπήσωμεν οὖν ἀλλήλους, [ἵνα] καὶ ἀγαπώμεθα ὑπὸ Θεοῦ. Μακροθυμήσωμεν ἐπ᾽ ἀλλήλοις, καὶ μακροθυμεῖ ἐπὶ ταῖς ἁμαρτίαις ἡμῶν. Μὴ ἀποδῶμεν \"κακὸν ἀντὶ κακοῦ», καὶ οὐκ ἀπολαμβάνομεν κατὰ τὰς ἁμαρτίας ἡμῶν. Τὴν γὰρ συγχώρησιν τῶν παραπτωμάτων ἡμῶν ἐν τῇ συγχωρήσει τῶν ἀδελφῶν εὑρίσκομεν. Καὶ τὸ ἔλεος τοῦ Θεοῦ ἐν τῇ ἐλεημοσύνῃ τοῦ πλησίον ἐγκέκρυπται. Διὰ τοῦτο ὁ Κύριος ἔλεγεν· \"ἄφετε, καὶ ἀφεθήσεται ὑμῖν. Καὶ ἐὰν ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος ἀφήσει ὑμῖν τὰ παραπτώματα ὑμῶν». Καὶ πάλιν· \"Μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται». Καί· \"Ὧι μέτρῳ μετρεῖτε, ἀντιμετρήσεται ὑμῖν». Ἰδοὺ ἐχαρίσατο ἡμῖν ὁ Κύριος τρόπον σωτηρίας, καὶ ἔδωκεν ἡμῖν \"ἐξουσίαν\" αἰώνιον \"τοῦ γενέσθαι τέκνα Θεοῦ»· καὶ ἐν τῷ θελήματι ἡμῶν ἐστι λοιπὸν ἡ σωτηρία ἡμῶν.","english":"Then your light shall rise in the darkness, and your darkness shall be as midday. And God shall be with you always, and you shall be filled according as your soul desires. You see that in loosing every bond of unrighteousness from our heart, and dissolving every noose of violent dealings and remembrance of wrongs, and in hastening to do good to our neighbor with all our soul, we are illumined by the light of knowledge, and are set free from the passions of dishonor, and are filled with every virtue, and are shone upon by the glory of God, and are set free from all ignorance; and when we pray we are heard as Christ's own, and we shall have God with us always, and we are filled with the desire according to God. (42) Let us therefore love one another, that we may also be loved by God. Let us be long-suffering with one another, and he is long-suffering over our sins. Let us not render evil for evil, and we shall not receive according to our sins. For we find the forgiveness of our trespasses in the forgiveness of our brethren. And the mercy of God is hidden in almsgiving to one's neighbor. Therefore the Lord said: Forgive, and it shall be forgiven you. And if you forgive men their trespasses, your heavenly Father will also forgive you your trespasses. And again: Blessed are the merciful, for they shall obtain mercy. And: With the measure you measure, it shall be measured to you again. Behold, the Lord has granted us a way of salvation, and has given us eternal authority to become children of God; and henceforth our salvation lies in our will.","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":200,"ref":"p200","source":"43 (μγ'). Δῶμεν οὖν ἑαυτοὺς τῷ Κυρίῳ ἐξ ὁλοκλήρου, ἵνα ὁλόκληρον αὐτὸν ἀντιλάβωμεν. Γενώμεθα θεοὶ δι᾽ αὐτόν· διὰ γὰρ τοῦτο ἄνθρωπος γέγονε, φύσει ὢν Θεὸς καὶ Δεσπότης. Ὑπακούσωμεν αὐτῷ καὶ αὐτὸς ἀκαμάτως ἀμύνεται τοὺς ἐχθροὺς ἡμῶν· \"Εἰ ὁ λαός μου ἤκουσέ μου», φησίν, \"Ἰσραὴλ ταῖς ὁδοῖς μου εἰ ἐπορεύθη· ἐν τῷ μηδενὶ ἂν τοὺς ἐχθροὺς αὐτῶν ἐταπείνωσα, καὶ ἐπὶ τοὺς θλίβοντας αὐτοὺς ἐπέβαλον ἂν τὴν ( 14__438 χεῖρά μου». Πᾶσαν τὴν ἐλπίδα ἡμῶν ἐπ᾽ αὐτὸν μόνον θήσωμεν. Καὶ πᾶσαν τὴν μέριμναν ἡμῶν ἐπ᾽ αὐτὸν μόνον ῥίψωμεν, καὶ ἐκ πάσης θλίψεως αὐτὸς ἡμᾶς ῥύσεται, καὶ πάντα τὸν βίον αὐτὸς ἡμᾶς διατρέψει. Πάντα μὲν ἄνθρωπον ἐκ ψυχῆς ἀγαπήσωμεν· ἐπὶ μηδενὶ δὲ ἀνθρώπων τὴν ἐλπίδα θήσωμεν· ὅτι\n\nἐφ᾽ ὅσον ὁ Κύριος συντηρεῖ ἡμᾶς, καὶ οἱ φίλοι πάντες ἡμᾶς περιέπουσι, καὶ οἱ ἐχθροὶ πάντες πρὸς ἡμᾶς ἀδυνατοῦσιν. Ἐπὰν δὲ ὁ Κύριος ἡμᾶς ἐγκαταλείπῃ, τότε καὶ οἱ φίλοι πάντες ἐγκαταλείπουσι, καὶ οἱ ἐχθροὶ πάντες καθ᾽ ἡμῶν ἰσχύουσιν. Ἀλλὰ καὶ ὁ εἰς ἑαυτὸν θαρρῶν, πεσεῖται πτῶμα ἐξαίσιον· ὁ δὲ φοβούμενος τὸν Κύριον ὑψωθήσεται. Διὰ τοῦτο ὁ Δαβὶδ ἔλεγεν· \"Οὐ γὰρ ἐπὶ τῷ τόξῳ μου ἐλπιῶ, καὶ ἡ ῥομφαία μου οὐ σώσει με. Ἔσωσας γὰρ ἡμᾶς ἐκ τῶν θλιβόντων ἡμᾶς, καὶ τοὺς μισοῦντας ἡμᾶς κατήσχυνας».","english":"43. Let us therefore give ourselves wholly to the Lord, so that we may receive him whole. Let us become gods for his sake; for it is for this that he became man, being by nature God and Master. Let us obey him, and he will unwearyingly defend us from our enemies: \"If my people had heard me,\" he says, \"if Israel had walked in my ways, in no time would I have humbled their enemies, and against those who afflict them I would have laid my hand.\" Let us place all our hope in him alone. And let us cast all our care upon him alone, and he will rescue us from every affliction, and he will direct our whole life. Let us love every man from the soul; but let us place our hope in no man; because\n\nas long as the Lord preserves us, all our friends attend to us, and all our enemies are powerless against us. But when the Lord abandons us, then all our friends abandon us too, and all our enemies prevail against us. But even the one who trusts in himself shall fall with an extraordinary fall; but the one who fears the Lord shall be exalted. Therefore David said: \"For I will not hope in my bow, and my sword shall not save me. For you saved us from those who afflict us, and you put to shame those who hate us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"44 (μδ'). Μὴ ἀνασχώμεθα τῶν λογισμῶν τῶν σμικρυνόντων ἡμῶν τὰς ἁμαρτίας, καὶ τὴν ἄφεσιν αὐτῶν γεγονέναι μαντευομένων. Περὶ αὐτῶν γὰρ ὁ Κύριος ἀσφαλιζόμενος ἡμᾶς ἔλεγε· \"Προσέχετε ἑαυτοῖς ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἐλεύσονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων· ἔσωθεν δέ, εἰσὶ λύκοι ἅρπαγες\". Ἐφ᾽ ὅσον γὰρ ὁ νοῦς ἡμῶν ὑπὸ τῆς ἁμαρτίας ὀχλεῖται, οὔπω τῆς συγχωρήσεως αὐτῆς ἐτύχομεν· οὐδέπω γὰρ καρποὺς ἀξίους τῆς μετανοίας πεποιήκαμεν. Καρπὸς μετανοίας ἐστὶν ἀπάθεια ψυχῆς· ἀπάθεια δέ, ἐξάλειψις ἁμαρτίας. Οὔπω δὲ ἔχομεν τελείαν ἀπάθειαν, ποτὲ μὲν ὀχλούμενοι ὑπὸ τῶν παθῶν, ποτὲ δὲ μὴ ὀχλούμενοι. Οὐκ ἄρα τῆς τῶν ἁμαρτιῶν ἀφέσεως τελείως ἐτύχομεν. Τῆς ( 14__440 μὲν γὰρ προγονικῆς ἁμαρτίας διὰ τοῦ ἁγίου βαπτίσματος ἐλευθερώθημεν, τῆς δὲ μετὰ τὸ βάπτισμα τολμηθείσης διὰ τῆς μετανοίας ἐλευθερούμεθα. (με'). Μετανοήσωμεν οὖν γνησίως, ἵνα τῶν παθῶν ἐλευθερούμενοι τῆς τῶν ἁμαρτιῶν ἀφέσεως τύχωμεν. Περι φρονήσωμεν τῶν προσκαίρων, ἵνα μὴ δι᾽ αὐτὰ τοῖς ἀνθρώποις μαχόμενοι τὴν ἐντολὴν τῆς ἀγάπης παραβῶμεν, καὶ τῆς τοῦ Θεοῦ ἀγάπης ἐκπέσωμεν. \"Πνεύματι περιπατῶμεν, καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσομεν». Γρηγορήσωμεν, νήψωμεν, ἀποβάλωμεν λοιπὸν τὸν ὕπνον τῆς ῥᾳθυμίας. Ζηλώσωμεν τοὺς ἁγίους ἀθλητὰς τοῦ Σωτῆρος· μιμησώμεθα αὐτῶν τοὺς ἀγῶνας, τῶν [μὲν] ὄπισθεν ἐπιλανθανόμενοι, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενοι.","english":"44. Let us not tolerate the thoughts that belittle our sins and that divine that their forgiveness has already taken place. For the Lord, safeguarding us concerning them, said: \"Take heed to yourselves from false prophets, who will come to you in sheep's clothing, but inwardly they are ravenous wolves.\" For as long as our mind is troubled by sin, we have not yet obtained its forgiveness; for we have not yet produced fruits worthy of repentance. The fruit of repentance is the dispassion of the soul; and dispassion is the erasure of sin. But we do not yet have perfect dispassion, being sometimes troubled by the passions and sometimes not troubled. Therefore we have not perfectly obtained the forgiveness of sins. For we were freed from the ancestral sin through holy baptism, but from sins dared after baptism we are freed through repentance. 45. Let us therefore repent genuinely, so that, being freed from the passions, we may obtain the forgiveness of sins. Let us despise things temporary, so that we do not, by fighting with people on account of them, transgress the commandment of love and fall away from the love of God. \"Let us walk in the Spirit, and we shall certainly not fulfill the desire of the flesh.\" Let us be watchful, let us be sober, let us cast off henceforth the sleep of laziness. Let us be zealous for the holy athletes of the Savior; let us imitate their struggles, forgetting the things behind and stretching forward to the things ahead.","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":202,"ref":"p202","source":"Μιμησώμεθα τὸν ἀκατάπαυστον αὐτῶν δρόμον, τὴν ζέουσαν προθυμίαν, τῆς ἐγκρατείας τὴν καρτερίαν, τῆς σωφροσύνης τὸν ἁγιασμόν, τῆς ὑπομονῆς τὴν γενναιότητα, τῆς μακροθυμίας τὴν ἀνοχήν, τῆς συμπαθείας τὸν οἶκτον, τῆς πραΰτητος τὸ ἀτάραχον, τοῦ ζήλου τὴν θερμότητα, τῆς ἀγάπης τὸ ἀνυπόκριτον, τῆς ταπεινοφροσύνης τὸ ὕψος, τῆς ἀκτημοσύνης τὸ ἀπέριττον, τὴν ἀνδρείαν, τὴν χρηστότητα, τὴν ἐπιείκειαν.\n\nΜὴ ὑπτιωθῶμεν ταῖς ἡδοναῖς, μὴ χαυνωθῶμεν τοῖς λογισμοῖς, μὴ ῥυπώσωμεν τὴν συνείδησιν, τὴν εἰρήνην διώκωμεν μετὰ πάντων καὶ τὸν ἁγιασμόν· οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον. Καὶ ἐπὶ τούτοις φύγωμεν τὸν κόσμον, ἀδελφοί, ( 14__442 καὶ τὸν κοσμοκράτορα. Καταλείψωμεν τὴν σάρκα, καὶ τὰ σαρκικά. Εἰς οὐρανοὺς ἀναδράμωμεν· ἐκεῖ ἕξωμεν ἡμῶν τὸ πολίτευμα. Τὸν θεῖον Ἀπόστολον μιμησώμεθα, τὸν Ἀρχηγὸν τῆς ζωῆς καταλάβωμεν, τῆς πηγῆς τῆς ζωῆς ἀπολαύσωμεν. Σὺν ἀγγέλοις χορεύσωμεν, σὺν ἀρχαγγέλοις ὑμνήσωμεν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν· ᾧ ἡ δόξα καὶ τὸ κράτος ἅμα τῷ Πατρὶ σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Let us imitate their unceasing course, their fervent zeal, the endurance of their self-control, the sanctification of their chastity, the nobility of their patience, the forbearance of their long-suffering, the compassion of their sympathy, the calmness of their meekness, the warmth of their zeal, the sincerity of their love, the height of their humility, the simplicity of their poverty, their courage, their kindness, their gentleness.\n\nLet us not be slackened by pleasures, nor relaxed in our thoughts, nor defile our conscience; let us pursue peace with all, and sanctification, without which no one will see the Lord. And besides these things, brothers, let us flee the world and the ruler of this world. Let us abandon the flesh and the things of the flesh. Let us run up to the heavens; there let us have our citizenship. Let us imitate the divine Apostle, let us attain to the Author of life, let us enjoy the fountain of life. Let us dance with the angels, let us hymn with the archangels our Lord Jesus Christ, to whom be the glory and the might, together with the Father and the Holy Spirit, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"ΚΕΦΑΛΑΙΑ Σ' (200) ΠΕΡΙ ΘΕΟΛΟΓΙΑΣ* ( 14__446 καί τῆς ἐνσάρκου οἰκονομίας τοῦ Υἱοῦ Θεοῦ ΕΚΑΤΟΝΤΑΣ Α' (α΄) Εἷς Θεός, ἄναρχος, ἀκατάληπτος, ὅλην ἔχων τοῦ εἶναι τήν δύναμιν διόλου· τήν, πότε καί πῶς εἶναι παντάπασιν ἀπωθούμενος ἔννοιαν· ὡς πᾶσιν ἄβατος, καί μηδενί τῶν ὄντων ἐκ φυσικῆς ἐμφάσεως διεγνωσμένος. (β΄) Ὁ Θεός, οὐκ ἔστι δι᾿ ἑαυτόν, ὡς ἡμᾶς εἰδέναι δυνατόν· οὔτε ἀρχή, οὔτε μεσότης, οὔτε τέλος, οὔτε τι τό σύνολον ἕτερον τῶν τοῖς μετ᾿ αὐτόν φυσικῶς ἐνθεωρουμένων· ἀόριστος γάρ ἐστι καί ἀκίνητος καί ἄπειρος, ὡς πάσης οὐσίας καί δυνάμεως καί ἐνεργείας ὑπερέκεινα ἀπείρως ὤν. (γ΄) Πᾶσα οὐσία τόν ἑαυτῆς ὅρον ἑαυτῇ συνεισάγουσα, ἀρχή πέφυκεν εἶναι, τῆς ἐπιθεωρουμένης αὐτῇ κατά δύναμιν κινήσεως. Πᾶσα δέ φυσική πρός ἐνέργειαν κίνησις, τῆς μέν οὐσίας μετεπινοουμένη· προεπινοουμένη δέ τῆς ἐνεργείας, μεσότης ἐστίν, ὡς ἀμφοῖν κατά τό μέσον φυσικῶς διειλημμένη· καί πᾶσα ἐνέργεια τῷ κατ᾿ αὐτήν λόγῳ φυσικῶς περιγραφομένη, τέλος ἐστί τῆς πρό αὐτῆς κατ᾿ ἐπίνοιαν οὐσιώδους κινήσεως.","english":"CHAPTERS 200 ON THEOLOGY AND THE INCARNATE DISPENSATION OF THE SON OF GOD: ONE HUNDRED (1) God is one, without beginning, incomprehensible, possessing wholly the entire power of being, and utterly rejecting the notion of when and how he is; as being inaccessible to all, and known by none of existing things through natural impression. (2) God is not for his own sake, as far as we are able to know; nor is he beginning, nor middle, nor end, nor anything at all else of the things naturally contemplated in those after him; for he is undefined and immovable and infinite, as being infinitely beyond all essence and power and activity. (3) Every essence, introducing its own limit into itself, is by nature a beginning of the motion contemplated in it according to power. And every natural motion toward activity, being conceived after the essence, but conceived before the activity, is a middle, as being naturally distinguished in the middle of both; and every activity, naturally circumscribed by the principle according to it, is the end of the essential motion before it according to conception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"( 14__448 (δ΄) Οὐκ ἔστιν ὁ Θεός οὐσία, κατά τήν ἁπλῶς ἤ πῶς λεγομένην οὐσίαν, ἵνα καί ἀρχή· οὔτε δύναμις κατά τήν ἁπλῶς ἤ πῶς λεγομένην δύναμιν, ἵνα καί μεσότης· οὔτε ἐνέργεια, κατά τήν ἁπλῶς ἤ πῶς λεγομένην ἐνέργειαν, ἵνα καί τέλος ἐστί τῆς κατά δύναμιν προεπινοουμένης οὐσιώδους κινήσεως· ἀλλ᾿ οὐσιοποιός καί ὑπερούσιος ὀντότης· καί δυναμοποιός καί ὑπερδύναμος ἵδρυσις· καί πάσης ἐνεργείας δραστική καί ἀτελεύτητος ἕξις· καί συντόμως εἰπεῖν, πάσης οὐσίας καί δυνάμεως καί ἐνεργείας, ἀρχῆς τε καί μεσότητος καί τέλους ποιητική. (ε΄) Ἡ ἀρχή καί ἡ μεσότης καί τό τέλος, τῶν χρόνῳ διαιρετῶν εἰσι γνωρίσματα· εἴποι δ᾿ ἄν τις ἀληθεύων, καί τῶν ἐν αἰῶνι συνορωμένων. Ὁ μέν γάρ χρόνος, μετρουμένην ἔχων τήν κίνησιν, ἀριθμῷ περιγράφεται· ὁ αἰών δέ συνεπινοουμένην ἔχων τῇ ὑπάρξει τήν πότε κατηγορίαν, πάσχει διάστασιν, ὡς ἀρχήν τοῦ εἶναι λαβών. Εἰ δέ χρόνος καί αἰών οὐκ ἄναρχα, πολλῷ μᾶλλον τά ἐν τούτοις περιεχόμενα.","english":"(14) 448 (4) God is not essence, in the sense of essence spoken of simply or in some way, so that he would also be a beginning; nor is he power, in the sense of power spoken of simply or in some way, so that he would also be a middle; nor is he activity, in the sense of activity spoken of simply or in some way, so that he would also be the end of the essential motion pre-conceived in accordance with power; but he is an essence-making and super-essential reality; and a power-making and super-powerful foundation; and an active and unending state of every activity; and, to speak concisely, the maker of every essence and power and activity, of beginning and middle and end. (5) Beginning and middle and end are marks of things divided by time; and one who speaks truly might say also of things seen together in an age. For time, having its motion measured, is circumscribed by number; but the age, having the category of \"when\" co-conceived with its existence, undergoes interval, since it received a beginning of being. But if time and the age are not without beginning, much more the things contained in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"(στ΄) Εἷς καί μόνος κατά φύσιν ἀεί κυρίως ἐστίν ὁ Θεός, ὅλον τό κυρίως εἶναι κατά πάντα τρόπον ἑαυτῷ περικλείων, ὡς καί αὐτοῦ τοῦ εἶναι κυρίως ὑπέρτερος. Εἰ δέ τοῦτο, οὐδαμῶς οὐδέν οὐδαμοῦ τῶν εἶναι λεγομένων τό σύνολον ἔχει τό, κυρίως εἶναι. Οὐκοῦν οὐδέν αὐτῷ τό παράπαν ἐξ ἀϊδίου συνθεωρεῖται κατ᾿ οὐσίαν διάφορον· οὐκ αἰών, οὐ χρόνος, οὐδέ τι τῶν τούτοις ἐνδιαιτωμένων. Οὐ γάρ συμβαίνουσιν ἀλλήλοις πώποτε, τό κυρίως εἶναι καί οὐ κυρίως. (ζ΄) Ἀρχή πᾶσα καί μεσότης καί τέλος, εἰς ἅπαν τήν σχετικήν δι᾿ ὅλου κατηγορίαν οὐκ ἤρνηται· Θεός δέ καθόλου πάσης σχέσεως ὑπάρχων ἀπειράκις ἀπείρως ἀνώτερος, οὔτε ἀρχή οὔτε μεσότης ( 14__450 οὔτε τέλος εἰκότως ἐστίν· Τό κείμενο προέρχεται ἀπό τήν πατρολογία τοῦ, τόμος ος (τό δακτυλογράφησε ἡ μητέρα τοῦ π. Ἀρσενίου Μέσκου), σέ ἀντιπαράθεση μέ τό κείμενο τῶν ἐκδόσεων ʺΤΟ ΒΥΖΑΝΤΙΟΝʺ τῆς σειρᾶς ʺΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣʺ Θεσσαλονίκη *\n\n1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΗΤΙΚΩΝ, τόμος 14.","english":"(16) One and alone by nature, God always is properly so called, encompassing in himself the whole of proper being in every way, as being even superior to proper being itself. But if this is so, none of the things said to be has, in any way at all, proper being as a whole. Therefore nothing at all that is different in essence is contemplated together with him from eternity: not an age, not time, nor any of the things that dwell in these. For proper being and not-proper being never coincide with each other. (17) Every beginning and middle and end does not deny the whole relational category throughout; but God, being altogether beyond every relation, infinitely and inexpressibly superior, is reasonably neither beginning nor middle nor end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"οὐδέ τι τό σύνολον ἕτερον, τῶν, οἷς ἐνθεωρεῖσθαι κατά τήν σχέσιν ἡ τοῦ πρός τι δύναται κατηγορίαν.\n\n(η΄) Πάντα τά ὄντα, νοούμενα λέγεται· τῶν ἐπ᾿ αὐτά γνώσεων ἐναποδείκτους ἔχοντα τάς ἀρχάς· ὁ δέ Θεός, οὐ νοούμενος ὀνομάζεται· ἀλλ᾿ ἐκ τῶν νοουμένων μόνον εἶναι πιστεύεται· διόπερ οὐδέν τῶν νοουμένων αὐτῷ καθ᾿ ὁτιοῦν παραβάλλεται.\n\n(θ΄) Αἱ τῶν ὄντων γνώσεις, συνηρτημένους φυσικῶς ἔχουσι πρός ἀπόδειξιν τούς οἰκείους λόγους, οἷς περιγραφήν φυσικῶς ὑπομένουσιν· ὁ δέ Θεός, διά τῶν ἐν τοῖς οὖσι λόγων εἶναι μόνον πιστεύεται· πάσης ἀποδείξεως βασιμώτερον, τοῖς εὐσεβέσι τήν ὅτι κυρίως ἐστίν ὁμολογίαν καί πίστιν διδούς. Πίστις γάρ ἐστι, γνῶσις ἀληθής ἀναποδείκτους ἔχουσα τάς ἀρχάς, ὡς τῶν ὑπέρ νοῦν καί λόγον ὑπάρχουσα πραγμάτων ὑπόστασις.\n\n(ι΄) Ἀρχή τῶν ὄντων καί μεσότης καί τέλος ἐστίν ὁ Θεός, ὡς ἐνεργῶν, ἀλλ᾿ οὐ πάσχων ὥσπερ καί τά ἄλλα πάντα, οἷς παρ᾿ ἡμῶν ὀνομάζεται. Ἀρχή γάρ ἐστιν ὡς δημιουργός· καί μεσότης, ὡς προνοητής· καί τέλος, ὡς περιγραφή. Ἐξ αὐτοῦ γάρ, φησί, καί δι᾿ αὐτοῦ, καί εἰς αὐτόν τά πάντα. (ια΄) Οὐκ ἔστι ψυχή λογική κατ᾿ οὐσίαν ψυχῆς λογικῆς τιμιωτέρα. Πᾶσαν γάρ ψυχήν κατ᾿ εἰκόνα ἑαυτοῦ δημιουργῶν, ὡς ἀγαθός ὁ Θεός, αὐτοκίνητον εἰς τό εἶναι παράγει· ἑκάστη δέ κατά πρόθεσιν, ἤ τήν τιμήν ἐπιλέγεται, ἤ τήν ἀτιμίαν ἑκοῦσα διά τῶν ἔργων προσίεται.","english":"Nor is there anything at all besides those things in which the category of relation can be contemplated according to relation.\n\n(8) All beings are spoken of as being understood, possessing the principles of the knowledge directed toward them as things not demonstrated; but God is named as not being understood, but is believed only to exist from the things that are understood; therefore nothing of the things understood is compared to him in any respect.\n\n(9) The knowledges of beings have their own principles naturally connected for demonstration, by which they naturally submit to circumscription; but God is believed only to exist through the principles in beings, giving to the pious, more firmly than all demonstration, the confession and faith that he truly is. For faith is true knowledge possessing principles that are not demonstrated, as being the subsistence of things that are beyond intellect and reason.\n\n(10) God is the beginning and middle and end of beings, as acting, but not being acted upon like all other things by which he is named by us. For he is beginning as creator; and middle, as provider; and end, as consummation. For from him, it says, and through him, and unto him are all things. (11) No rational soul is by essence more honorable than a rational soul. For God, creating every soul in his own image as good, brings it forth self-moved into being; but each one, according to its disposition, either chooses honor or willingly accepts dishonor through its works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"(ιβ΄) Ὁ Θεός, ἥλιός ἐστι δικαιοσύνης, ὡς γέγραπται· πᾶσιν ἁπλῶς τάς ἀκτῖνας ἐπιλάμπων τῆς ἀγαθότητος· ἡ δέ ψυχή, ἤ κηρός ὡς φιλόθεος, ἤ πηλός ὡς φιλόϋλος κατά τήν γνώμην γίνεσθαι πέφυκεν· ὥσπερ οὖν ὁ πηλός κατά φύσιν ἡλίῳ ξηραίνεται· ὁ δέ κηρός, φυσικῶς ( 14__452 ἁπαλύνεται· οὕτω καί πᾶσα ψυχή φιλόϋλος καί φιλόκοσμος ἀπό Θεοῦ νουθετουμένη, καί ὡς πηλός κατά τήν γνώμην ἀντιτυποῦσα, σκληρύνεται· καί ἑαυτήν ὠθεῖ κατά τόν Φαραώ πρός ἀπώλειαν· πᾶσα δέ φιλόθεος, ὡς κηρός ἁπαλύνεται, καί τούς τῶν θείων τύπους καί χαρακτῆρας εἰσδεχομένη, γίνεται Θεοῦ κατοικητήριον ἐν πνεύματι. (ιγ΄) Ὁ τόν νοῦν ταῖς θείαις καταστράψας νοήσεσιν, καί τόν λόγον ἐθίσας θείοις ὕμνοις ἀπαύστως γεραίρειν τόν Κτίσαντα, καί ταῖς ἀκηράτοις φαντασίαις καθαγιάσας τήν αἴσθησιν· οὗτος τῷ φυσικῷ κατ᾿ εἰκόνα καλῷ, προσέθηκε τό καθ᾿ ὁμοίωσιν γνωμικόν ἀγαθόν.\n\n(ιδ΄) Φυλάττει τις τῷ Θεῷ τήν ψυχήν ἀκηλίδωτον, εἰ τήν μέν διάνοιαν περί μόνου Θεοῦ, καί τῶν αὐτοῦ ἀρετῶν διανοεῖσθαι βιάσαιτο· τόν δέ λόγον, ὀρθόν ἑρμηνέα καί ἐξηγητήν τῶν αὐτῶν ἀρετῶν καταστήσειε· καί τήν αἴσθησιν εὐσεβῶς τόν ὁρατόν κόσμον καί τά ἐν αὐτῷ πάντα φαντάζεσθαι διδάξειε, τήν τῶν ἐν αὐτοῖς λόγων μεγαλειότητα τῇ ψυχῇ διαγγέλλουσαν. (ιε΄) Ὁ τῆς πικρᾶς δουλείας τῶν τυραννούντων δαιμόνων ἐλευθερώσας ἡμᾶς Θεός, φιλάνθρωπον θεοσεβείας ἡμῖν ζυγόν ἐδωρήσατο, τήν ταπεινοφροσύνην· δι᾿ ἧς πᾶσα μέν διαβολική δαμάζεται δύναμις· πᾶν δέ τοῖς ἑλομένοις αὐτήν ἀγαθόν δημιουργεῖται, καί ἀραδιούργητον διαφυλάττεται. (ιστ΄) Ὁ πιστεύων, φοβεῖται·","english":"(12) God is the sun of righteousness, as it is written, shining the rays of his goodness simply upon all; but the soul, either as wax if it is a lover of God, or as clay if it is a lover of matter, is naturally disposed to become according to its inclination. Just as, then, clay by nature is dried by the sun, while wax is naturally softened, so also every soul that is a lover of matter and a lover of the world, being admonished by God and resisting like clay according to its inclination, is hardened, and thrusts itself, like Pharaoh, toward destruction; but every soul that is a lover of God is softened like wax, and receiving the impressions and characters of divine things, becomes a dwelling place of God in the Spirit. (13) He who has illumined his intellect with divine thoughts, and accustomed his reason to honor the Creator unceasingly with divine hymns, and sanctified his senses with pure impressions—this man has added to the natural beauty according to the image the deliberate good according to the likeness.\n\n(14) A man keeps his soul spotless for God if he forces his mind to think about God alone and his virtues; and appoints his reason as a correct interpreter and expounder of these same virtues; and teaches his senses to form images of the visible world and all things in it in a pious manner, proclaiming to the soul the greatness of the principles within them. (15) God, who freed us from the bitter slavery of the tyrannical demons, has granted us the humane yoke of piety—humility; through which every diabolical power is subdued, and every good is produced for those who choose it, and is preserved free from treachery. (16) He who believes, fears.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"ὁ δέ φοβούμενος ταπεινοῦται· ὁ δέ ταπεινούμενος, πραΰνεται, τήν τῶν παρά φύσιν τοῦ θυμοῦ καί τῆς ἐπιθυμίας κινημάτων ἀνενέργητον ἕξιν λαβών· ὁ δέ πραΰς, τηρεῖ τάς ἐντολάς· ὁ δέ τηρῶν τάς ἐντολάς, καθαίρεται· ὁ δέ καθαρθείς, ἐλλάμπεται· ὁ δέ ἐλλαμφθείς, ἐν τῷ ταμιείῳ τῶν μυστηρίων ἀξιοῦται τῷ νυμφίῳ Λόγῳ συγκοιτασθῆναι. ( 14__454 (ιζ΄) Ὥσπερ γεωργός, ὑπέρ τοῦ τι τῶν ἀγρίων μεταφυτεῦσαι δένδρων ἐπιτήδειον σκοπῶν χωρίον, ἀνελπίστῳ θησαυρῷ περιπίπτει· οὕτω καί πᾶς ἀσκητής ταπεινόφρων καί ἄπλαστος, καί λεῖος κατά ψυχήν τῆς ὑλικῆς δασύτητος,\n\nκατά τόν μακαριώτατον Ἰακώβ, ὑπό τοῦ Πατρός ἐρωτώμενος τῆς ἐπιστήμης τόν τρόπον· Τί τοῦτο ὅ ταχύ εὗρες, τέκνον; ἀποκρίνεται λέγων· Ὅ παρέδωκε Κύριος ὁ Θεός ἐναντίον μου. Ὅταν γάρ ἡμῖν ὁ Θεός παραδῷ τῆς ἰδίας σοφίας τά σοφά θεωρήματα καμάτου χωρίς, οὐ προσδοκήσασι, θησαυρόν ἐξαίφνης πνευματικόν εὑρηκέναι νομίσωμεν. Γεωργός γάρ πνευματικός ἐστιν ὁ δόκιμος ἀσκητής, τήν πρός αἴσθησιν τῶν ὁρατῶν θεωρίαν, ὡς ἄγριον δένδρον πρός τήν τῶν νοητῶν χώραν μεταφυτεύων· καί θησαυρόν εὑρίσκων, τήν κατά χάριν τῆς ἐν τοῖς οὖσι σοφίας φανέρωσιν.","english":"But the one who fears is humbled; and the one who is humbled is made gentle, having received an inactive state of the unnatural movements of anger and desire; and the gentle man keeps the commandments; and the one who keeps the commandments is purified; and the one who is purified is illumined; and the one who is illumined is deemed worthy in the treasury of the mysteries to lie with the Bridegroom Word. (14) Just as a farmer, intending to transplant one of the wild trees to a suitable plot of ground, falls upon an unexpected treasure, so too every humble-minded and unaffected ascetic, and one who is smooth in soul from material roughness, according to the most blessed Jacob, when asked by the Father the manner of his knowledge: \"What is this that you found so quickly, child?\" answers, saying: \"What the Lord God has delivered before me.\" For when God delivers to us the wise contemplations of his own wisdom without labor, unexpectedly, we should think that we have suddenly found a spiritual treasure. For the spiritual farmer is the approved ascetic, transplanting the contemplation of visible things toward sense, as a wild tree, to the region of intelligible things; and finding a treasure, the manifestation by grace of the wisdom that is in existing things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"(ιη΄) Ἄφνω προσπεσοῦσα γνῶσις θείων θεωρημάτων τῷ ἀσκητῇ μή προσδοκήσαντι διά τήν ταπείνωσιν, κατακλᾷ τόν λογισμόν τοῦ πρός ἐπίδειξιν μετά καμάτου καί πόνου ταύτην ζητοῦντος, καί μή εὑρίσκοντος· καί γεννᾷ τῷ ἄφρονι φθόνον εἰκῇ πρός τόν ἀδελφόν, καί φόνου μελέτην, καί ἑαυτῷ λύπην, διά τό μή ἔχειν τήν ἐκ τῶν ἐπαίνων φυσίωσιν.\n\n(ιθ΄) Οἱ ζητοῦντες μετά πόνου γνῶσιν, καί ἀποτυγχάνοντες, ἤ διά ἀπιστίαν ἀποτυγχάνουσι, ἤ τυχόν διά τό ἀφυῶς μέλλειν αὐτούς ἀντιφιλονεικοῦντας ἐπαίρεσθαι κατά τῶν γινωσκόντων, ὡς ὁ λαός πάλαι κατά Μωϋσέως· πρός οὕς ὁ νόμος ἐρεῖ δεόντως, ὅτι παραβιασάμενοί τινες, ἀνέβησαν εἰς τό ὄρος, καί ἐξῆλθεν ὁ Ἀμοῤῥαῖος ὁ οἰκῶν ἐν τῷ ὄρει ἐκείνῳ, καί ἐτίτρωσκεν αὐτούς. Ἀνάγκη γάρ τούς ἐπιδείξεως ἕνεκεν ἐπιμορφιζομένους τήν ἀρετήν, μή μόνον σφάλλεσθαι ( 14__456 δολοῦντας τήν εὐσέβειαν, ἀλλά καί ὑπό τοῦ συνειδότος τιτρώσκεσθαι. (κ΄) Ὁ πρός ἐπίδειξιν ἐφιέμενος γνώσεως, καί ἀποτυγχάνων· μήτε φθονείτω τῷ πέλας, μήτε λυπείσθω· ἀλλ᾿ ἔν τινι τῶν ὁμόρων ποιείτω τήν παρασκευήν, ὡς προστέτακται· κατά τήν πρᾶξιν, ἐν τῷ σώματι πρότερον φιλοπονῶν τῇ ψυχῇ τήν ἑτοιμασίαν τῆς γνώσεως.","english":"(18) Knowledge of divine contemplations, falling suddenly upon the ascetic who did not expect it because of his humility, breaks down the reasoning of the one who seeks this knowledge by effort and toil for the sake of display, and does not find it; and it begets in the foolish man envy against his brother for no reason, and the study of murder, and grief for himself, because he does not have the elation that comes from praises.\n\n(19) Those who seek knowledge with toil and fail, either fail through unbelief, or perhaps because, being about to contend in rivalry without natural aptitude, they are to be lifted up against those who know, as the people of old were against Moses; to whom the law will rightly say, that some, forcing their way, went up into the mountain, and the Amorite who dwelt in that mountain came out and wounded them. For it is necessary that those who, for the sake of display, fashion virtue in outward form should not only go astray (corrupting piety) but also be wounded by their own conscience. (20) Let the one who desires knowledge for the sake of display, and fails, neither envy his neighbor nor be grieved; but let him make his preparation in one of the neighboring things, as has been commanded; in action, first laboring in the body, let him prepare knowledge for the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"(κα΄) Οἱ ὀρθῶς μετ᾿ εὐσεβείας τοῖς οὖσι προσβάλλοντες, καί μηδένα φιλενδειξίας τρόπον ἐπινοοῦντες, εὑρήσουσι προϋπαντώσας αὐτοῖς τάς τῶν ὄντων παμφαεῖς θεωρίας, ἀκριβεστάτην αὐτοῖς ἐμποιούσας ἑαυτῶν τήν κατάληψιν· πρός οὕς ὁ νόμος φησίν· Εἰσελθόντες κληρονομήσατε πόλεις μεγάλας καί καλάς, καί οἰκίας πλήρεις πάντων ἀγαθῶν, ἅς οὐκ οἰκοδομήσατε· καί λάκκους λελατομημένους, οὕς οὐκ ἐλατομήσατε· καί ἀμπελῶνας καί ἐλαιῶνας, οὕς οὐκ ἐφυτεύσατε. Ὁ γάρ μή ἑαυτῷ ζῶν, ἀλλά τῷ Θεῷ, πάντων γίνεται πλήρης τῶν θείων χαρισμάτων· τῶν τέως διά τήν ἐπικειμένην τῶν παθῶν ὄχλησιν μή φαινομένων. (κβ΄) Ὥσπερ διχῶς ἡ αἴσθησις λέγεται· ἡ μέν, καθ᾿ ἕξιν· ἥτις καί κοιμωμένων ἡμῶν ἐστι, μηδενός ἀντιλαμβανομένη τῶν ὑποκειμένων· ἧς οὐδέν ὄφελος, μή πρός ἐνέργειαν τεινομένης· ἡ δέ, κατ᾿ ἐνέργειαν· δι᾿ ἧς ἀντιλαμβανόμεθα τῶν αἰσθητῶν· οὕτω καί ἡ γνῶσις διττή· ἡ μέν ἐπιστημονική, καθ᾿ ἕξιν μόνην τούς λόγους ἀναλεγομένη τῶν ὄντων· ἧς οὐδέν ὄφελος μή πρός τήν τῶν ἐντολῶν ἐνέργειαν ἐκτεινομένης· ἡ δέ, κατ᾿ ἐνέργειαν πρακτική, αὐτήν ἀληθῆ διά τῆς πείρας τῶν ὄντων κομίζουσα τήν κατάληψιν.","english":"(21) Those who approach beings rightly with piety, and invent no manner of love of display, will find the all-radiant contemplations of beings coming to meet them beforehand, producing in them the most exact comprehension of themselves; to whom the law says: Enter and inherit great and good cities, and houses full of all good things, which you did not build; and hewn cisterns, which you did not hew; and vineyards and olive groves, which you did not plant. For he who lives not for himself but for God becomes full of all the divine gifts; which for a time do not appear because of the pressing disturbance of the passions. (22) Just as perception is spoken of in two ways: one, according to habit, which is ours even when we are asleep, apprehending nothing of the things that lie before it; from which there is no benefit, if it is not directed toward activity; and the other, according to activity, through which we apprehend sensible things; so also knowledge is twofold: one, scientific, gathering the principles of beings according to habit alone; from which there is no benefit, if it is not extended toward the activity of the commandments; and the other, practical according to activity, bringing the true comprehension of beings itself through experience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"(κγ΄) Ὁ ὑποκριτής, ἕως μέν δοκεῖ λανθάνειν, ἠρεμεῖ· τήν ἐκ τοῦ δοκεῖν δίκαιος εἶναι δόξαν θηρώμενος. Ἐπειδάν δέ φωραθῇ, θανατηφόρους ( 14__458 προΐσχεται λόγους, ταῖς κατ᾿ ἄλλων λοιδορίαις δοκῶν τήν οἰκείαν συγκαλύπτειν ἀσχημοσύνην· ὅν ἐχίδνης γεννήματι παρεικάσας ὁ λόγος, ὡς παλίμβολον, ἀξίους τῆς μετανοίας προσέταξεν αὐτῷ ποιεῖσθαι καρπούς· τουτέστι, πρός τούς φαινομένους τρόπους, μεταποιῆσαι τήν κρυπτομένην τῆς καρδίας διάθεσιν. (κδ΄) Φασί τινες θηρίον εἶναι, πᾶν ὅ μή τῷ νόμῳ τῶν ἐν ἀέρι τε καί γῇ καί θαλάττῃ ζώων κέκριται καθαρόν, κἄν ἥμερον εἶναι τῷ ἤθει δοκῇ· οἷς ἕκαστον τῶν ἀνθρώπων ἐκ τοῦ οἰκείου πάθους ὁ λόγος προσαγορεύει.\n\n(κε΄) Ὁ ἐπί βλάβῃ τῶν πέλας μορφιζόμενος φιλίαν, λύκος ἐστί κωδίῳ ἐπικρύπτων τήν ἑαυτοῦ κακουργίαν. Ὅς ἐπειδάν εὕρῃ ψιλόν ἦθος, ἤ ῥῆμα κατά Χριστόν ἁπλοϊκῶς ἤ γινόμενον ἤ λεγόμενον, ἥρπασε καί διέφθειρε· μυρίους καταχέων μώμους, ὧν τοῖς λόγοις ἤ τοῖς ἤθεσιν ἐπιτίθεται· ὥσπερ κατάσκοπος τῆς ἐν Χριστῷ ἀδελφῶν ἐλευθερίας.","english":"(23) The hypocrite, as long as he seems to escape notice, keeps quiet, hunting the reputation of seeming to be righteous. But when he is found out, he puts forward deadly arguments, thinking to conceal his own shamefulness by reviling others; the Word, likening him to a brood of vipers, as one turning back, commanded him to produce fruits worthy of repentance—that is, to transform the hidden disposition of his heart to match his visible manners. (24) Some say that every creature which is not judged clean by the law of the living things in the air, on the earth, and in the sea is a beast, even if it seems gentle in character; and the Word addresses each of these to men from their own passion.\n\n(25) He who feigns friendship for the harm of his neighbors is a wolf, concealing his own wickedness under a hide. When he finds a bare character—either a word according to Christ spoken or done in simplicity—he snatches and destroys it, pouring out countless reproaches against those whose words or manners he attacks, like a spy against the freedom of the brethren in Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"(κστ΄) Ὁ ὑποκρινόμενος σιωπήν κακουργίας χάριν, τῷ πλησίον τεκταίνεται δόλον· οὗ ἀποτυγχάνων ἄπεισι, τῷ ἰδίῳ πάθει προσθέμενος ὀδύνην. Ὁ δέ σιωπῶν ὠφελείας χάριν, ηὔξησε φιλίαν, καί ἀπελεύσεται χαίρων, ὡς λαβών φωτισμόν σκότους λυτήριον.\n\n(κζ΄) Ὁ ἐν συνεδρίῳ λόγων ἀκρόασιν προπετῶς ἀνακόπτων, οὐκ ἔλαθε φιλοδοξίαν νοσῶν· ὑφ᾿ ἧς ἁλισκόμενος, μυρίους προβάλλεται δρόμους καί περιδρόμους προτάσεων, τήν εἰρμόν τῶν λεγομένων διαστῆσαι βουλόμενος. (κη΄) Ὁ σοφός, καί διδάσκων καί διδασκόμενος, μόνα βούλεται τά ὠφελοῦντα διδάσκεσθαι καί διδάσκειν· ὁ δέ δοκήσει σοφός, καί ἐρωτῶν καί ἐρωτώμενος, τά περιεργότερα μόνον προβάλλεται. ( 14__460 (κθ΄) Ὧν μετέσχε τις κατά Θεοῦ χάριν ἀγαθῶν, καί ἄλλοις ἀφθόνως μεταδοῦναι χρεώστης ἐστί. Δωρεάν γάρ, φησίν, ἐλάβετε, δωρεάν δότε. Ὁ γάρ ὑπό γῆν κρύπτων τήν δωρεάν, ὡς σκληρόν διαβάλλει τόν Κύριον, φειδοῖ τῆς σαρκός τήν ἀρετήν ἐξομνύμενος. Ὁ δέ πιπράσκων ἐχθροῖς τήν ἀλήθειαν, ὕστερον ἁλούς ὡς φιλόδοξος, μή φέρων τήν αἰσχύνην ἀπάγχεται. (λ΄) Τούς ἔτι δειλιῶντας τόν πρός τά πάθη πόλεμον, καί φοβουμένους τήν τῶν ἀοράτων ἐχθρῶν ἐπιδρομήν, σιωπᾶν δεῖ· τουτέστι, τόν ὑπέρ ἀρετῆς ἀντιῤῥητικόν μή μεταχειρίζεσθαι τρόπον· ἀλλά παραχωρεῖν τῷ Θεῷ δι᾿ εὐχῆς, τήν ὑπέρ ἑαυτῶν μέριμναν· πρός οὕς ἐν Ἐξόδῳ λέγεται· Κύριος πολεμήσει περί ὑμῶν, καί ὑμεῖς σιγήσεσθε. Τούς δέ ἤδη μετά τήν ἀναίρεσιν τῶν διωκόντων, τούς τῶν ἀρετῶν ἐπιζητοῦντας τρόπους πρός εὐγνώμονα μάθησιν, δέον ἔχειν μόνον ἠνεῳγμένον τῆς διανοίας τό οὖς· πρός οὕς φησιν, Ἄκουε Ἰσραήλ.","english":"(26) The one who keeps silence for the sake of malice contrives deceit against his neighbor; failing in this, he departs, having added pain to his own passion. But the one who is silent for the sake of benefit has increased friendship, and will depart rejoicing, as one who has received illumination that releases from darkness.\n\n(27) The one who rashly cuts short the hearing of words in an assembly has not escaped notice, being sick with vainglory; captured by it, he throws out countless courses and circuits of propositions, wishing to break the chain of what is being said. (28) The wise man, both teaching and being taught, wishes only the things that profit to be taught and to teach; but the one who seems wise, both questioning and being questioned, puts forward only the more curious matters. (29) Of the good things which anyone has partaken of by the grace of God, he is a debtor to impart them generously to others also. For freely, it says, you received, freely give. For the one who hides the gift under the earth slanders the Lord as harsh, abjuring virtue out of sparing of the flesh. But the one who sells the truth to enemies, later caught as a vainglorious man, cannot bear the shame and hangs himself. (30) Those who still fear the war against the passions, and who dread the incursion of the unseen enemies, must be silent; that is, they must not take up the manner of argument against virtue, but must entrust the care for themselves to God through prayer; to whom it is said in Exodus: The Lord will fight for you, and you shall be silent. But those who already, after the destruction of their persecutors, seek the ways of the virtues for grateful learning, ought to have only the ear of the mind opened; to whom it says, Hear, O Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"Τῷ δέ σφόδρα διά τήν κάθαρσιν, τῆς θείας ἐφιεμένῳ γνώσεως, ἁρμόδιος ἡ εὐλαβής παῤῥησία· πρός ὅν εἰρήσεται, Τί βοᾷς πρός με; Οὐκοῦν ὅτῳ μέν σιωπή διά φόβον προστέτακται, πρόσφορος μόνον ἡ πρός Θεόν καταφυγή· ὅτῳ δέ ἀκούειν παρακελεύεται, ἁρμόδιος ἡ πρός ὑπακοήν τῶν θείων ἐντολῶν ἑτοιμότης· τῷ δέ γνωστικῷ, τί δι᾿ ἱκεσίαν ἀπαύστως βοᾷν ἐπιτήδειον, ὑπέρ τε τῆς τῶν κακῶν ἀποτροπῆς, καί εὐχαριστίας τῆς τῶν ἀγαθῶν μετουσίας.\n\n(λα΄) Οὐδέποτε ψυχή δύναται πρός γνῶσιν ἐκταθῆναι Θεοῦ, εἰ μή αὐτός ὁ Θεός συγκαταβάσει χρησάμενος ἅψηται αὐτῆς, καί ἀναγάγῃ πρός ἑαυτόν. Οὐ γάρ ἄν τοσοῦτον ἴσχυσεν ἀναδραμεῖν ἀνθρώπινος νοῦς, ὡς ἀντιλαβέσθαι τινός θείας ἐλλάμψεως, εἰ μή αὐτός ὁ Θεός ( 14__462 ἀνέσπασεν αὐτόν, ὡς δυνατόν ἦν ἀνθρώπινον νοῦν ἀνασπασθῆναι, καί ταῖς θείαις αὐγαῖς κατεφώτισεν. (λβ΄) Ὁ τούς μαθητάς τοῦ Κυρίου μιμούμενος, οὐ παραιτεῖται διά τούς Φαρισαίους ὁδόν ποιεῖν ἐν Σαββάτῳ διά τῶν σπορίμων, καί στάχυας τίλλειν, ἀλλά μετά τήν πρακτικήν ἐν τῇ ἀπαθείᾳ γενόμενος, τούς λόγους ἀναλέγεται τῶν γεγονότων, εὐσεβῶς τήν θείαν τῶν ὄντων ἐπιστήμην τρεφόμενος. (λγ΄) Ὁ κατά τό Εἀγγέλιον μόνον πιστός, τό ὄρος τῆς κακίας αὐτοῦ διά πράξεως μετατίθησιν· ἀπωθούμενος ἑαυτοῦ τῇ ἀστάτῳ περιφορᾷ τῶν ὑπό αἴσθησιν, τήν ἐπ᾿ αὐτοῖς προτέραν διάθεσιν. Ὁ δέ μαθητής εἶναι δυνάμενος, ἐκ τοῦ Λόγου δεχόμενος χερσί τῶν γνωστικῶν ἄρτων τά κλάσματα, διατρέφει χιλιάδας· πράξει δεικνύς πληθυνομένην τοῦ λόγου τήν δύναμιν. Ὁ δέ καί Ἀπόστολος ἰσχύσας εἶναι, πᾶσαν ἰατρεύει νόσον καί μαλακίαν, ἐκβάλλων δαιμόνια·","english":"To the one who longs intensely for divine knowledge because of purification, reverent boldness is fitting; to him it shall be said, \"Why do you cry out to me?\" Therefore, for the one to whom silence has been commanded because of fear, only flight to God is suitable; for the one who is exhorted to listen, readiness for obedience to the divine commandments is fitting; and for the one who is knowledgeable, it is fitting to cry out unceasingly through supplication, both for the aversion of evils and for thanksgiving for participation in good things.\n\n(31) Never can the soul be stretched out toward the knowledge of God unless God himself, employing condescension, touches it and leads it up to himself. For the human mind would not have had such strength to run back up as to grasp some divine illumination, unless God himself had drawn it up, as it was possible for a human mind to be drawn up, and had illumined it with divine rays. (32) The one who imitates the disciples of the Lord does not refuse, because of the Pharisees, to make a way on the Sabbath through the grainfields and to pluck ears of grain, but after the practical life, having come into impassibility, he gathers up the principles of created things, piously nourished by the divine knowledge of beings. (33) The one who is faithful only according to the Gospel removes the mountain of his wickedness through action, thrusting away from himself, by the unstable motion of things perceived by sense, his former disposition toward them. But the one who is able to be a disciple, receiving from the Word the fragments of the loaves of knowledge in his hands, feeds thousands, showing by action the multiplied power of the Word. And the one who has been strong enough to be an Apostle also heals every disease and sickness, casting out demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"τουτέστι, τήν τῶν παθῶν φυγαδεύων ἐνέργειαν· νοσοῦντας ἰώμενος, πρός ἕξιν εὐσεβείας τούς στερηθέντας\n\nαὐτῆς δι᾿ ἐλπίδος ἐπανάγων, καί τούς δι᾿ ὄκνον μαλακισθέντας, ἐπιστύφων τῷ λόγῳ τῆς κρίσεως. Πατεῖν γάρ ἐπάνω ὄφεων καί σκορπίων κελευσθείς, ἀρχήν καί τέλος τῆς ἁμαρτίας ἐξαφανίζει.\n\n(λδ΄) Ὁ Ἀπόστολος καί μαθητής, πάντως ἐστί καί πιστός· ὁ δέ μαθητής οὐ πάντως μέν καί ἀπόστολος, πάντως δέ πιστός. Ὁ δέ μόνον πιστός, οὔτε μαθητής οὔτε ἀπόστολός ἐστι· πλήν δύναται διά βίου καί θεωρίας, καί ὁ τρίτος εἰς τήν τοῦ δευτέρου, καί ὁ δεύτερος εἰς τήν τοῦ πρώτου μετενεχθῆναι τάξιν καί ἀξίαν. (λε΄) Ὅσα μέν ἐν χρόνῳ κατά χρόνον δημιουργεῖται, τελειωθέντα ἵσταται, λήγοντα τῆς κατά φύσιν αὐξήσεως. Ὅσα δέ κατ᾿ ἀρετήν ( 14__464 ἐπιστήμη Θεοῦ κατεργάζεται, τελειωθέντα πάλιν κινεῖται πρός αὔξησιν. Τά γάρ τέλη αὐτῶν, ἑτέρων ἀρχαί καθεστήκασιν. Ὁ γάρ καταπαύσας ἐν ἑαυτῷ διά τῶν ἀρετῶν κατά τήν πρᾶξιν τήν τῶν φθειρομένων ὑπόστασιν, ἑτέρων ἀπήρξατο θειοτέρων διατυπώσεων· παύεται γάρ οὐδέποτε τῶν καλῶν ὁ Θεός, ὧν οὐδέ ἀρχήν ἔσχεν. Ὡς γάρ φωτός ἴδιον τό φωτίζειν, οὕτως ἴδιον Θεοῦ τό εὖ ποιεῖν. Διό τῷ μέν νόμῳ, τήν κατά χρόνον τῶν ἐν γενέσει καί φθορᾷ σύστασιν ἀφηγουμένῳ, τιμᾶται δι᾿ ἀργίας τό Σάββατον· τῷ Εὐαγγελίῳ δέ τήν τῶν νοητῶν εἰσηγουμένῳ κατάστασιν, δι᾿ εὐποιίας καλῶν ἔργων τοῦτο φαιδρύνεται· κἄν ἀγανακτῶσιν οἱ μήπω γνόντες ὅτι διά τόν ἄνθρωπον τό Σάββατον γέγονεν, ἀλλ᾿ οὐ διά τό Σάββατον ὁ ἄνθρωπος· καί ὅτι κύριός ἐστι καί τοῦ Σαββάτου ὁ Υἱός τοῦ ἀνθρώπου.","english":"that is, banishing the activity of the passions; healing the sick, and leading back by hope to a state of piety those who have been deprived of it, and rebuking with the word of judgment those who have been enfeebled by hesitation. For having been commanded to tread upon serpents and scorpions, he destroys the beginning and the end of sin.\n\n(34) The apostle and disciple is certainly also a believer; but the disciple is not certainly also an apostle, though certainly a believer. But the one who is only a believer is neither disciple nor apostle; yet it is possible, through life and contemplation, for the third to be transferred to the rank and worth of the second, and the second to that of the first. (35) All things that are created in time and according to time stand still when they have been perfected, ceasing from their natural growth. But all things that are wrought according to virtue by the knowledge of God, when perfected, are again moved toward growth. For their ends have been established as beginnings of other things. For he who has brought to rest in himself, through the virtues in practice, the substance of corruptible things, has begun other, more divine formations; for God never ceases from good things, of which he had no beginning either. For as it is proper to light to enlighten, so it is proper to God to do good. Therefore, by the law, which narrates the temporal constitution of things in generation and corruption, the Sabbath is honored through idleness; but by the Gospel, which introduces the state of intelligible things, it is made bright through the doing of good works; even if those who have not yet understood that the Sabbath came into being for the sake of man, and not man for the sake of the Sabbath, and that the Son of Man is Lord even of the Sabbath, are indignant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"(λστ΄) Ἔστι τῷ νόμῳ καί τοῖς προφήταις, καί Σάββατον καί Σάββατα, καί Σάββατα Σαββάτων· ὥσπερ καί περιτομή, καί περιτομῆς περιτομή· καί θέρος, καί θέρους θέρος, κατά τό εἰρημένον, Ὅταν θερίσητε τόν θερισμόν ὑμῶν. Ἔστιν οὖν τό μέν πρῶτον, πρακτικῆς καί φυσικῆς καί θεολογικῆς φιλοσοφίας ἀποπεράτωσις. Τό δεύτερον δέ, γενέσεως καί τῶν κατά γένεσιν λόγῳν, ἀπόλυσις. Τό δέ τρίτον, τῶν κατ᾿ αἴσθησιν καί νοῦν πνευτικωτέρων λόγων, εἰσφορά καί ἀπόλαυσις. Καί τοῦτο τρισσῶς ἐφ᾿ ἑκάστῳ δηλονότι τῶν εἰρημένων γινόμενον, ἵνα γνῷ τούς λόγους ὁ γνωστικός, καθ᾿ οὕς ὁ μέν Μωϋσῆς ἔξω τῆς ἁγίας γῆς σαββατίζει τελευτῶν· ὁ δέ τοῦ Ναυῆ Ἰησοῦς, περιτέμνει περάσας τόν Ἰορδάνην· οἱ δέ τήν ἀγαθήν γῆν κληρονομοῦντες, τήν εἰσφοράν τοῦ καθ᾿ ὑπέρθεσιν διπλοῦ θέρους τῷ Θεῷ προσκομίζουσιν.\n\n( 14__466 (λζ΄) Σάββατόν ἐστιν, ἀπάθεια ψυχῆς λογικῆς· κατά τήν πρακτικήν παντελῶς ἀποβαλομένης τῆς ἁμαρτίας τά στίγματα. (λη΄) Σάββατά ἐστιν, ἐλευθερία ψυχῆς λογικῆς· καί αὐτήν τήν κατά φύσιν πρός αἴσθησιν, διά τῆς ἐν πνεύματι φυσικῆς θεωρίας, ἀποθεμένης ἐνέργειαν. (λθ΄) Σάββατα Σαββάτων ἐστίν, ἡρεμία πνευματική ψυχῆς λογικῆς· καί ἀπ᾿ αὐτῶν πάντων τῶν ἐν τοῖς οὖσι θειοτέρων λόγων τόν νοῦν συστειλάσης· καί μόνῳ τῷ Θεῷ κατ᾿ ἐρωτικήν ἔκστασιν ὁλικῶς ἐνδησάσης, καί παντελῶς ἀκίνητον αὐτόν τοῦ Θεοῦ διά τῆς μυστικῆς ἀπόθεσιν διαθέσεως. (μ΄) Περιτομή ἐστιν, ἡ περί γένεσιν τῆς κατά ψυχήν ἐμπαθοῦς ἀπόθεσις διαθέσεως.","english":"There is for the Law and the Prophets both a Sabbath and Sabbaths and a Sabbath of Sabbaths, just as there is also a circumcision and a circumcision of circumcision, and a harvest and a harvest of harvest, according to what is said: When you reap your harvest. The first, then, is the completion of practical, natural, and theological philosophy. The second is the release from generation and from the principles that pertain to generation. The third is the offering and enjoyment of the more spiritual principles that pertain to sense and intellect. And this, evidently, happens threefold in each of the things said, so that the one who has knowledge may know the principles according to which Moses, dying, keeps Sabbath outside the holy land; and Joshua the son of Nun, having crossed the Jordan, circumcises; and those who inherit the good land bring to God the offering of the double harvest that is by super-position.\n\nA Sabbath is the dispassion of a rational soul, when through the practical life it has completely cast off the stains of sin. Sabbaths are the freedom of a rational soul, when through the natural contemplation that is in the Spirit it has laid aside even the activity that is according to nature toward sense. A Sabbath of Sabbaths is the spiritual rest of a rational soul, when it has drawn the intellect back from all the more divine principles that are among beings, and has wholly bound it to God alone through a loving ecstasy, and has made it completely motionless in God through the mystical disposition of surrender. Circumcision is the laying aside of the passible disposition of the soul concerning generation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"(μα΄) Περιτομή περιτομῆς ἐστιν, ἡ καί αὐτῶν τῶν κατά ψυχήν περί τήν γένεσιν φυσικῶν κινημάτων, παντελής ἀποβολή καί περιαίρεσις. (μβ΄) Θέρος ἐστί ψυχῆς λογικῆς, ἡ τῶν κατ᾿ ἀρετήν καί φύσιν τῶν ὄντων πνευματικωτέρων λόγων μετ᾿ ἐπιστήμης συλλογή καί ἐπίγνωσις. (μγ΄) Θέρους θέρος ἐστίν, ἡ πᾶσιν ἄβατος μετά τήν τῶν νοητῶν μυστικήν θεωρίαν περί νοῦν ἀγνώστως συνισταμένη τοῦ Θεοῦ κατανόησις· ἥν προσφέρει δεόντως ὁ ἐκ τῶν ὁρατῶν καί ἀοράτων κτισμάτων ἀξίως γεραίρων τόν Κτίσαντα. (μδ΄) Ἔστι καί ἄλλο πνευματικώτερον θέρος, αὐτοῦ λεγόμενον εἶναι τοῦ Θεοῦ· καί ἄλλη μυστικωτέρα περιτομή· καί ἄλλο κρυφιώτερον Σάββατον, ἐν ᾧ ἀπό\n\nτῶν ἰδίων ἔργων σαββατίζων ὁ Θεός ἀναπαύει, κατά τό, Ὁ μέν θερισμός, πολύς· οἱ δέ ἐργάται, ὀλίγοι. Καί, Περιτομή καρδίας ἐν πνεύματι. Καί, Εὐλόγησεν ὁ Θεός τήν ( 14__468 ἡμέραν τήν ἑβδόμην, καί ἡγίασεν αὐτήν· ὅτι ἐν αὐτῇ κατέπαυσεν ἀπό πάντων τῶν ἔργων αὐτοῦ, ὧν ἤρξατο ὁ Θεός ποιῆσαι. (με΄) Θεοῦ θέρος ἐστίν, ἡ εἰς αὐτόν κατά τήν τῶν αἰώνων ἀποπεράτωσιν γινομένη τῶν ἀξίων καθόλου μονή τε καί ἵδρυσις. (μστ΄) Ἐν πνεύματι περιτομή καρδίας ἐστίν, ἡ γινομένη τῶν κατ᾿ αἴσθησιν καί νοῦν περί τά αἰσθητά καί τά νοητά φυσικῶν ἐνεργειῶν παντελής περιαίρεσις· διά τῆς ἀμέσως τό τε σῶμα καί τήν ψυχήν ὁλικῶς μεταμορφούσης πρός τό θειότερον, παρουσίας τοῦ Πνεύματος.","english":"(41) There is a circumcision of circumcision, which is the complete casting away and removal even of the natural movements of the soul itself pertaining to generation. (42) There is a harvest of the rational soul, the gathering and recognition, with knowledge, of the more spiritual principles of things according to virtue and nature. (43) There is a harvest of harvest, the comprehension of God that stands unknowably around the intellect after the mystical contemplation of intelligible things, inaccessible to all; which the one who worthily honors the Creator from the visible and invisible creatures duly offers. (44) There is also another, more spiritual harvest, said to be God's own; and another more mystical circumcision; and another more hidden Sabbath, in which God, keeping Sabbath from His own works, rests, according to, The harvest indeed is great, but the laborers are few. And, Circumcision of the heart in the spirit. And, God blessed the seventh day and sanctified it, because in it He ceased from all His works which God began to do. (45) There is a harvest of God, the abiding and establishment wholly of the worthy in Him, which takes place at the consummation of the ages. (46) In the spirit, circumcision of the heart is the complete removal of the natural activities of things perceptible and intelligible, according to sense and intellect, through the presence of the Spirit, which transforms both body and soul wholly and directly toward the more divine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"(μζ΄) Θεοῦ σαββατισμός ἐστιν, ἡ εἰς αὐτόν διόλου τῶν πεποιημένων κατάντησις· καθ᾿ ἥν καταπαύει τῆς ἐπ᾿ αὐτοῖς φυσικῆς ἐνεργείας, τήν αὐτοῦ θειοτάτην ἀῤῥήτως ἐνεργουμένην ἐνέργειαν. Παύεται γάρ ὁ Θεός τῆς ἐν ἑκάστῳ τῶν ὄντων τυχόν φυσικῆς ἐνεργείας, καθ᾿ ἥν ἕκαστον τῶν ὄντων φυσικῶς κινεῖσθαι πέφυκεν, ὁπόταν ἕκαστον τῆς θείας ἀναλόγως ἐπιλαβόμενον ἐνεργείας, τήν κατά φύσιν οἰκείαν περί αὐτόν ὁρίσῃ τόν Θεόν ἐνέργειαν. (μη΄) Ζητητέον τοῖς σπουδαίοις, τίνα καθήκει νοεῖν εἶναι τά ἔργα ὦν ἤρξατο τῆς γενέσεως ὁ Θεός· καί τίνα πάλιν, ὧν οὐκ ἤρξατο. Εἰ γάρ πάντων κατέπαυσε τῶν ἔργων, ὧν ἤρξατο ποιῆσαι, δῆλον ἐκείνων οὐ κατέπαυσεν, ὧν οὐκ ἤρξατο ποιῆσαι. Μήποτε οὖν, ἔργα μέν Θεοῦ χρονικῶς ἠργμένα τοῦ εἶναί ἐστι, πάντα τά ὄντα μετέχοντα· οἷον αἱ διάφοροι τῶν ὄντων οὐσίαι. Τό γάρ μή ὄν, ἔχουσι αὐτῶν τοῦ εἶναι πρεσβύτερον. Ἦν γάρ ποτε, ὅτε τά ὄντα μετέχοντα οὐκ ἦν. Θεοῦ δέ ἔργα τυχόν οὐκ ἠργμένα τοῦ εἶναι χρονικῶς, τά ὄντα μεθεκτά, ὧν κατά χάριν μετέχουσι τά ὄντα μετέχοντα· οἷον, ἡ ἀγαθότης, καί πᾶν εἴ τι ἀγαθότητος ἐμπεριέχεται λόγῳ. Καί ἁπλῶς πᾶσα ζωή,καί ἀθανασία καί ἁπλότης καί ἀτρεψία καί ἀπειρία, καί ὅσα περί αὐτόν οὐσιωδῶς θεωρεῖται· ἅτινα καί ἔργα Θεοῦ εἰσι, καί ( 14__470 οὐκ ἠργμένα χρονικῶς. Οὐ γάρ ποτε πρεσβύτερον ἀρετῆς, τό οὐκ ἦν· οὐδέ τινος ἄλλου τῶν εἰρημένων· κἄν τά μετέχοντα αὐτῶν καθ᾿ αὐτά, ἦρκται τοῦ εἶναι χρονικῶς. Ἄναρχος γάρ πᾶσα ἀρετή, μή ἔχουσα τόν χρόνον ἑαυτῆς πρεσβύτερον· οἷα τόν Θεόν ἔχουσα τοῦ εἶναι μονώτατον ἀϊδίως γεννήτορα.","english":"(47) The Sabbath of God is the complete descent of created things into him, according to which he ceases from the natural activity upon them, while his own most divine activity is ineffably wrought. For God ceases from the natural activity in each of the things that exist, according to which each of them is naturally moved, whenever each, having partaken proportionately of the divine activity, defines its own natural activity around God himself. (48) The zealous must inquire what works of God, of those he began at creation, it is fitting to understand, and again what works are of those he did not begin. For if he ceased from all the works that he began to make, it is clear that he did not cease from those he did not begin to make. Perhaps, then, the works of God that began in time to be are all the things that exist and partake—for example, the various essences of beings. For non-being is older than their being. For there was once a time when the things that exist and partake were not. But the works of God that perhaps did not begin in time to be are the things that exist and are partaken of, of which the things that exist partake by grace—for example, goodness, and whatever is contained in the principle of goodness. And simply all life, and immortality, and simplicity, and immutability, and infinity, and whatever is contemplated essentially around him—these are also works of God, and did not begin in time. For there was never a time when virtue was not, nor any other of the things mentioned, even if the things that partake of them, taken in themselves, began to be in time. For every virtue is without beginning, having no time older than itself, since it has God alone as its eternal begetter of being.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"(μθ΄) Πάντων τῶν ὄντων καί μετεχόντων καί μεθεκτῶν, ἀπειράκις ἀπείρως ὁ Θεός ὑπεξῄρηται. Πᾶν γάρ εἴ τι τόν τοῦ εἶναι λόγον ἔχει κατηγορούμενον, ἔργον Θεοῦ τυγχάνει· κἄν τό μέν κατά γένεσιν ἦρκται τοῦ εἶναι χρονικῶς· τό δέ, κατά χάριν τοῖς γεγονόσιν ἐμπέφυκεν, οἷα τις δύναμις ἔμφυτος, τόν ἐν πᾶσι ὄντα Θεόν διαπρυσίως κηρύττουσα.\n\n(ν΄) Τά ἀθάντα πάντα, καί αὐτή ἡ ἀθανασία· καί τά ζῶντα πάντα, καί αὐτή ἡ ζωή· καί τά ἅγια πάντα, καί αὐτή ἡ ἁγιότης· καί τά ἐνάρετα πάντα, καί αὐτή ἡ ἀρετή· καί τά ἀγαθά πάντα, καί αὐτή ἡ ἀγαθότης· καί τά ὄντα πάντα, καί αὐτή ἡ ὀντότης, Θεοῦ προδήλως ἔργα τυγχάνουσιν· ἀλλά, τά μέν, τοῦ εἶναι χρονικῶς ἠργμένα· ἦν γάρ ποτε, ὅτε οὐκ ἦν· τά δέ, τοῦ εἶναι χρονικῶς οὐκ ἠργμένα. Οὐκ ἦν γάρ ποτε, ὅτε οὐκ ἦν ἀρετή καί ἀγαθότης καί ἁγιότης καί ἀθανασία. Καί τά μέν ἠργμένα χρονικῶς, τῇ μετοχῇ τῶν οὐκ ἠργμένων χρονικῶς εἰσι καί λέγονται τοῦθ᾿ ὅπερ καί εἰσί καί λέγονται. Πάσης γάρ ζωῆς καί ἀθανασίας, ἁγιότητός τε καί ἀρετῆς, δημιουργός ἐστιν ὁ Θεός· ὑπέρ οὐσίαν γάρ πάντων τῶν τε νοουμένων καί λεγομένων ἐξῄρηται.","english":"(49) God is infinitely and beyond infinity removed from all beings, from all that partake and all that are partaken of. For whatever possesses the principle of being predicated of it is a work of God; and even if one thing has begun to be in time by generation, while another has been implanted by grace in things that have come to be, like some innate power, it proclaims far and wide the God who is in all things.\n\n(50) All immortal things, and immortality itself; all living things, and life itself; all holy things, and holiness itself; all virtuous things, and virtue itself; all good things, and goodness itself; and all beings, and being itself, are manifestly works of God. But some have begun to be in time—for there was once a time when they were not—while others have not begun to be in time. For there was never a time when virtue and goodness and holiness and immortality were not. And those that have begun in time are, and are called, what they are and are called, by participation in those that have not begun in time. For God is the creator of all life and immortality, of holiness and virtue; for he is removed beyond the essence of all things both conceived and spoken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"(να΄) Ἡ ἕκτη κατά τήν Γραφήν ἡμέρα, τήν τῶν ὑπό φύσιν ὄντων εἰσηγεῖται συμπλήρωσιν· ἡ δέ ἑβδόμη, τῆς χρονικῆς ἰδιότητος περιγράφει τήν κίνησιν· ἡ δέ ὀγδόη, τῆς ὑπέρ φύσιν καί χρόνον ὑποδηλοῖ καταστάσεως τόν τρόπον.\n\n(νβ΄) Ὁ τήν ἕκτην μόνον κατά τόν νόμον ἄγων ἡμέραν, τήν κατ᾿ ἐνέργειαν ἐκθλίβουσαν τήν ψυχήν τῶν παθῶν φεύγων δυναστείαν, ( 14__472 διά τῆς θαλάσσης ἀφόβως ἐπί τήν ἔρημον διαβαίνει· τήν τῶν παθῶν ἀργίαν μόνην σαββατίζων. Ὁ δέ τόν Ἰορδάνην διαβάς, καί αὐτήν ἀπολιπών τήν τῶν παθῶν μόνον ἀργοῦσαν κατάστασιν, ἦλθεν εἰς τήν τῶν ἀρετῶν κληρονομίαν. (νγ΄) Ὁ τήν ἕκτην εὐαγγελικῶς ἄγων ἡμέραν, ἀποκτείνας πρότερον τά τῆς ἁμαρτίας πρῶτα κινήματα, τήν πάσης κακίας ἔρημον διά τῶν ἀρετῶν καταλαμβάνει τῆς ἀπαθείας κατάστασιν· σαββατίζων κατά νοῦν καί αὐτῆς ψιλῆς τῆς τῶν παθῶν φαντασίας. Ὁ δέ Ἰορδάνην διαπεράσας, εἰς τήν τῆς γνώσεως μετατίθεται χώραν· καθ᾿ ἥν ὁ νοῦς, ναός μυστικῶς ὑπό τῆς εἰρήνης οἰκοδομούμενος, Θεοῦ κατοικητήριον γίνεται ἐν Πνεύματι.","english":"(51) The sixth day, according to Scripture, introduces the completion of things that exist by nature; the seventh defines the movement of temporal particularity; the eighth indicates the manner of the state that is above nature and time.\n\n(52) He who keeps only the sixth day according to the law, fleeing the dominion of the passions that by their activity crush the soul, crosses fearlessly through the sea to the desert, keeping sabbath only from the inactivity of the passions. But he who has crossed the Jordan and left behind even that state in which the passions alone are idle, has come to the inheritance of the virtues. (53) He who keeps the sixth day according to the Gospel, having first put to death the first movements of sin, reaches through the virtues the desert of all wickedness, the state of dispassion, keeping sabbath in mind even from the bare fantasy of the passions. But he who has passed over the Jordan is transferred to the region of knowledge, in which the mind, mystically built up as a temple by peace, becomes a dwelling place of God in the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"(νδ΄) Ὁ τήν ἕκτην θεϊκῶς μετά τῶν προσφόρων ἔργων καί ἐννοιῶν ἑαυτῷ συμπληρώσας ἡμέραν, καί αὐτός μετά τοῦ Θεοῦ καλῶς τά ἑαυτοῦ συντελέσας ἔργα, διέβη τῇ κατανοήσει πᾶσαν τήν τῶν ὑπό φύσιν καί χρόνον ὑπόστασιν, καί εἰς τήν τῶν αἰώνων καί τῶν αἰωνίων μετετάξατο μυστικήν θεωρίαν· σαββατίζων ἀγνώστως κατά νοῦν, τήν ὁλικήν τῶν ὄντων ἀπόλειψίν τε καί ὑπέρβασιν. Ὁ δέ καί τῆς ὀγδόης ἀξιωθείς, ἐκ τῶν νεκρῶν ἀνέστη· τῶν μετά Θεόν λέγω πάντων, αἰσθητῶν τε καί νοητῶν, καί λόγων καί νοημάτων· καί ἔζησε τήν τοῦ Θεοῦ μακαρίαν ζωήν, τοῦ μόνον κατ᾿ ἀλήθειαν κυρίως ζωῆς καί λεγομένου καί ὄντος· οἷα καί αὐτός γενόμενος τῇ θεώσει θεός.\n\n(νε΄) Ἕκτη ἡμέρα ἐστίν, ἡ τῶν πρακτικῶν περί ἀρετήν τῶν κατά φύσιν ἐνεργειῶν, παντελής ἀποπλήρωσις· ἑβδόμη δέ ἐστιν, ἡ τῶν θεωρητικῶν περί τήν ἄῤῥητον γνῶσιν πασῶν τῶν φυσικῶν ἐννοιῶν ἀποπεράτωσις καί ἀπόπαυσις· ὀγδόη δέ, ἡ πρός θέωσιν τῶν ἀξιῶν μετάταξίς τε καί μετάβασις. Καί μήποτε ταύτην τήν ἑβδόμην καί τήν ὀγδόην τυχόν μυστικώτερον ὑποφαίνων ὁ Κύριος, προσηγόρευσεν ἡμέραν συντελείας καί ὥραν, ὡς πάντων περιγράφουσαν ( 14__474 τά μυστήρια καί τούς λόγους. Ἅς οὐδέν οὐδαμῶς τό παράπαν τῶν ἐπουρανίων καί ἐπιγείων Δυνάμεων γνῶναι πρό πείρας τοῦ παθεῖν δυνήσεται, πλήν αὐτῆς τῆς ταῦτα ποιούσης μακαρίας θεότητος.","english":"(54) He who in a divine manner has completed for himself the sixth day together with the fitting works and thoughts, and has himself, together with God, rightly brought to completion his own works, has passed through in understanding the whole substance of things under nature and time, and has been transferred to the mystical contemplation of the ages and of eternal things, keeping sabbath in an unknowing way in his mind—the total abandonment and transcendence of things that exist. And he who has been deemed worthy of the eighth day has risen from the dead—I mean from all things after God, both sensible and intelligible, both words and thoughts—and has lived the blessed life of God, who alone is in truth properly both called and is life; as he himself also became god by deification.\n\n(55) The sixth day is the complete fulfillment of the practical activities according to nature that concern virtue; the seventh is the completion and cessation of all natural thoughts in the theoretical contemplation of the ineffable knowledge; and the eighth is the translation and passage of those who are worthy to deification. And perhaps the Lord, hinting at this seventh and eighth day in a more mystical way, called it the day and hour of consummation, as encompassing all the mysteries and principles. These the heavenly and earthly Powers will in no way be able to know before the experience of suffering, except the blessed Godhead itself who does these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"(νστ΄) Ἡ ἕκτη ἡμέρα, τόν τοῦ εἶναι τῶν ὄντων λόγον ὑποδηλοῖ· ἡ δέ ἑβδόμη, τόν τοῦ εὖ εἶναι τῶν ὄντων τρόπον ὑποσημαίνει· ἡ δέ ὀγδόη, τό τοῦ ἀεί εὖ εἶναι τῶν ὄντων ἄῤῥητον μυστήριον ὑπαγορεύει. (νζ΄) Πρακτικῆς ἐνεργείας σύμβολον ὑπάρχουσαν τήν ἕκτην ἡμέραν γινώσκοντες, πᾶσαν ἐν αὐτῇ τῶν ἔργων τῆς ἀρετῆς τήν ὀφειλήν ἀποπληρώσωμεν· ὅπως καί ἐφ᾿ ἡμῶν ῥηθείη τό, Καί εἶδεν ὁ Θεός πάντα ὅσα ἐποίησε, καί ἰδού καλά λίαν.\n\n(νη΄) Ἀποπληροῖ τήν ὀφειλήν τῆς ἐπαινουμένης τῷ Θεῷ καλῆς ἐργασίας, ὁ διά σώματος τῇ ψυχῇ φιλοπονῶν τήν εὔκοσμον ποικιλίαν τῶν ἀρετῶν. (νθ΄) Ὁ τήν παρασκευήν τῶν ἔργων τῆς δικαιοσύνης πληρώσας, διέβη πρός τήν ἀνάπαυσιν τῆς γνωστικῆς θεωρίας· καθ΄ ἥν τούς λόγους τῶν ὄντων περιλαβών θεοπρεπῶς, τῆς κατά νοῦν περί αὐτήν κινήσεως ἀναπαύεται. (ξ΄) Ὁ τῆς δι᾿ ἡμᾶς ἑβδοματική τοῦ Θεοῦ μετεσχηκώς ἀναπαύσεως, καί τῆς αὐτοῦ δι᾿ ἡμᾶς μεθέξει κατά τήν θέωσιν ὀγδοατικῆς ἐνεργείας, εἴτουν μυστικῆς ἀναστάσεως· ἀφείς καί αὐτός ἐν τῷ τάφῳ κείμενα τά ὀθόνια, καί τό ἐπί τῆς κεφαλῆς σουδάριον· ἅπερ θεωροῦντες εἴ τις Πέτρος καί Ἰωάννης, πιστεύουσιν ἐγηγέρθαι τόν Κύριον.","english":"(56) The sixth day indicates the principle of the being of things that exist; the seventh signifies the manner of the well-being of things that exist; the eighth suggests the ineffable mystery of the ever well-being of things that exist. (57) Knowing that the sixth day is a symbol of practical activity, let us fulfill in it the whole debt of the works of virtue, so that it may be said also of us, \"And God saw all things whatsoever he had made, and behold, they were very good.\"\n\n(58) He fulfills the debt of the good work praised by God who, through the body, labors lovingly for the soul in the well-ordered variety of the virtues. (59) He who has completed the preparation of the works of righteousness has passed over to the rest of gnostic contemplation, in which, having encompassed the principles of things that exist in a manner befitting God, he rests from the movement of the mind concerning them. (60) He who has partaken of God's hebdomadal rest for our sake, and by participation in his ogdoadic activity for our sake according to deification—that is, the mystical resurrection—he too, having left the linen cloths lying in the tomb and the napkin that was upon his head, which if some Peter and John behold, they believe that the Lord has risen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"(ξα΄) Μνημεῖον ἐστιν ἴσως Δεσποτικόν, ἤ ὁ κόσμος οὗτος, ἤ ἡ ἑκάστου τῶν πιστῶν καρδία· τά δέ ὀθόνια, οἱ τῶν αἰσθητῶν μετά τῶν κατ᾿ ἀρετήν τρόπων ὑπάρχουσι λόγοι· τό δέ σουδάριον, ἡ τῶν ( 14__476 νοητῶν ἐστι μετά τῆς\n\nἐνδεχομένης θεολογίας ἁπλῆ καί ἀποίκιλος γνῶσις, δι᾿ ὧν ἐγνωρίζετο πρότερον ὁ Λόγος, ἀχώρητον ἡμῖν ἔχων παντάπασιν δίχα τούτων, τήν ὑπέρ ταῦτα κατάληψιν. (ξβ΄) Οἱ θάπτοντες ἐντίμως τόν Κύριον, καί ἐνδόξως ἀναστάντα θεάσονται· πᾶσιν ὄντα τοῖς μή τοιούτοις ἀθέατον. Οὐκ ἔτι γάρ τοῖς ἐπιβουλεύουσίν ἐστιν ἁλωτός, οὐκ ἔχων τῶν ἐκτός τά προκαλύμματα, δι᾿ ὧν ἐδόκει θέλων ἁλίσκεσθαι παρά τῶν βουλομένων, καί πάσχειν ὑπέρ τῆς πάντων σωτηρίας ἠνείχετο.\n\n(ξγ΄) Ὁ θάπτων ἐντίμως τόν Κύριον, πᾶσίν ἐστι τοῖς φιλοθέοις αἰδέσιμος· θριάμβου γάρ αὐτόν καί ὀνείδους καθηκόντως ἐῤῥύσατο, βλασφημίας ὑπόθεσιν οὐκ ἀφείς τοῖς ἀπίστοις, τήν ἐν τῷ ξύλῳ αὐτοῦ προσήλωσιν. Οἱ δέ σφραγῖδας ἐπιτιθέντες τῷ τάφῳ, καί στρατιώτας προκαθιστῶντες, μισητοί τῆς ἐγχειρήσεως· οἵ καί ἀναστάντα τόν Λόγον, ὡς κλαπέντα διαβάλλουσιν· ἀργυρίῳ, ὥσπερ τόν νόθον μαθητήν εἰς προδοσίαν· λέγω δέ τόν ἐπιδεικτικόν τρόπον τῆς ἀρετῆς· οὕτω καί τούς στρατιώτας πρός συκοφαντίαν τοῦ ἀναστάντος Σωτῆρος ὠνούμενοι. Γινώσκει τῶν λεγομένων τήν ἔμφασιν, ὁ γνωστικός· οὐκ ἀγνοῶν πῶς τε καί ποσαχῶς σταυροῦται ὁ Κύριος, καί θάπτεται καί ἀνίσταται· ὡσεί νεκρούς μέν ποιῶν τούς ὑπό δαιμόνων τῇ καρδίᾳ παρακαθημένους ἐμπαθεῖς λογισμούς· τούς διαμεριζομένους ἐν τοῖς πειρασμοῖς ὥσπερ ἱμάτια, τούς τρόπους τῆς ἠθικῆς εὐπρεπείας·","english":"(61) The Lord's tomb is perhaps this world, or the heart of each of the faithful. The linen cloths are the principles of things perceived by the senses together with the modes of virtue; the napkin is the simple and unvariegated knowledge of things intelligible together with the theology that is possible, by which the Word was formerly made known, having altogether no room for us apart from these things—the comprehension that is beyond them. (62) Those who bury the Lord honorably will also behold him risen in glory; but to all who are not such as these he is invisible. For he is no longer catchable by those who plot against him, since he no longer has the outward veils through which he seemed, of his own will, to be caught by those who wished it, and endured to suffer for the salvation of all.\n\n(63) The one who buries the Lord honorably is venerable to all who love God; for he rightly rescued him from triumph and reproach, not leaving to the unbelievers a ground for blasphemy—namely, his being nailed to the wood. But those who set seals on the tomb and station soldiers in front are hateful for their undertaking; they even slander the Word who has risen as having been stolen—buying the soldiers with silver, as they did the false disciple for betrayal (I mean the ostentatious mode of virtue), so too for the slander of the risen Savior. The one who has knowledge (gnostikos) knows the emphasis of what is said, not being ignorant of how and in how many ways the Lord is crucified, buried, and raised: as it were putting to death the passionate thoughts that sit in the heart under the influence of demons, and the modes of ethical propriety that are divided amid temptations like garments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"καί ὑπερβαίνων ὥσπερ σφραγίδας τούς ἐπικειμένους τῇ ψυχῇ τύπους, τῶν κατά πρόληψιν ἁμαρτημάτων.\n\n(ξδ΄) Πᾶς φιλάργυρος, δι᾿ εὐλαβείας τήν ἀρετήν ὑποκρινόμενος, ἐπειδάν εὕρῃ τήν ποθουμένην ὕλην πορίσασθαι, τόν τρόπον ἐξώμνυται, καθ᾿ ὅν μαθητής εἶναι τοῦ Λόγου τό πρίν ἐνομίζετο.\n\n( 14__478 (ξε΄) Ὅταν ἴδῃς τινάς ὑπερηφάνους μή φέροντας ἐπαινεῖσθαι τούς κρείττονας, ἀκήρυκτόν τε μηχανωμένους ποιεῖν τήν λαλουμένην ἀλήθειαν, μυρίοις αὐτήν ἀπείργοντας πειρασμοῖς, καί ἀθεμίτοις διαβολαῖς· νόει μοι πάλιν ὑπό τούτων σταυροῦσθαι τόν Κύριον καί θάπτεσθαι· καί στρατώταις καί σφραγῖσι φυλάττεσθαι. Οὕς ἑαυτοῖς περιτρέπων ὁ Λόγος, ἀνίσταται· πλέον τῷ πολεμεῖσθαι, διαφαινόμενος· ὡς πρός ἀπάθειαν διά τῶν παθημάτων στομούμενος. Πάντων γάρ ἐστιν ἰσχυρότερος, ὡς ἀλήθεια καί ὤν καί καλούμενος. (ξστ΄) Τό τῆς ἐνσωματώσεως τοῦ Λόγου μυστήριον, πάντων ἔχει τῶν τε κατά τήν Γραφήν αἰνιγμάτων καί τύπων τήν δύναμιν, καί τῶν φαινομένων καί νοουμένων κτισμάτων τήν ἐπιστήμην. Καί ὁ μέν γνούς σταυροῦ καί ταφῆς τό μυστήριον, ἔγνω τῶν προειρημένων τούς λόγους· ὁ δέ τῆς ἀναστάσεως μυηθείς τήν ἀπόῤῥητον δύναμιν, ἔγνω τόν ἐφ᾿ ᾧ τά πάντα προηγουμένως ὁ Θεός ὑπεστήσατο σκοπόν.","english":"and transcending, as it were seals, the impressions imposed on the soul by sins committed through preconception.\n\n(64) Every lover of money, who hypocritically disguises virtue under the appearance of piety, once he finds the material he desires to procure, renounces the manner of life by which he was formerly thought to be a disciple of the Word.\n\n(65) When you see certain proud men who cannot bear to hear their betters praised, and who contrive to make the truth that is spoken go unproclaimed, barring it with countless temptations and lawless slanders, understand again that the Lord is being crucified and buried by them, and is being guarded by soldiers and seals. Turning these things upon themselves, the Word rises again, appearing the more by being warred against, being sharpened toward impassibility through sufferings. For he is stronger than all things, being and being called the truth.\n\n(66) The mystery of the incarnation of the Word contains the power of all the riddles and types in Scripture, and the knowledge of things visible and things intelligible among created things. And he who has understood the mystery of the cross and burial has understood the principles of the things foretold; and he who has been initiated into the ineffable power of the resurrection has understood the purpose for which God primarily established all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"(ξζ΄) Τά φαινόμενα πάντα δεῖται σταυροῦ· τῆς τῶν ἐπ᾿ αὐτοῖς κατ᾿ αἴσθησιν ἐνεργουμένων ἐπεχούσης τήν σχέσιν, ἕξεως· τά δέ νοούμενα πάντα, χρῄζει ταφῆς· τῆς τῶν ἐπ᾿ αὐτοῖς κατά νοῦν ἐνεργουμένων ὁλικῆς ἀκινησίας. Τῇ γάρ σχέσει συναναιρουμένης τῆς περί πάντα φυσικῆς ἐνεργείας τε καί κινήσεως, ὁ λόγος μόνος ἐφ᾿ ἑαυτόν ὑπάρχων, ὥσπερ ἐκ νεκρῶν ἐγηγερμένος ἀναφαίνεται, πάντα κατά περιγραφήν ἔχων τά ἐξ αὐτοῦ, μηδενός φυσικῇ σχέσει τήν πρός αὐτόν οἰκειότητα τό σύνολον ἔχοντος. Κατά χάριν γάρ, ἀλλ᾿ οὐ κατά φύσιν ἐστίν ἡ τῶν σωζομένων σωτηρία.\n\n(ξη΄) Τῶν πρός τι, καί οἱ αἰῶνές εἰσι, καί οἱ χρόνοι, καί οἱ τόποι· ὧν ἄνευ οὐδέν τῶν συνεπινοουμένων τούτοις ἐστίν. Ὁ δέ Θεός, οὐ τῶν πρός τι ἐστίν· οὐ γάρ ἔχει τι καθόλου συνεπινοούμενον. Εἴπερ οὖν ἄρα κληρονομία τῶν ἀξίων αὐτός ἐστιν ὁ Θεός, ὑπέρ πάντας ( 14__480 αἰῶνας καί χρόνους καί τόπους ὁ ταύτης ἀξιούμενος\n\nτῆς χάριτος ἔσται, τόπον ἔχων αὐτόν τόν Θεόν, κατά τό γεγραμμένον· Γενοῦ μοι εἰς Θεός ὑπερασπιστήν, καί εἰς τόπον ὀχυρόν, τοῦ σῶσαί με. (ξθ΄) Τό τέλος οὐδέν τό παράπαν ἐμφερές ἔχει μεσότητα· ἐπεί οὐδέ τέλος. Μεσότης δέ ἐστι, πάντα τά μετά τήν ἀρχήν κατόπιν ὄντα τοῦ τέλους. Εἰ τοίνυν πάντες οἱ αἰῶνες καί οἱ χρόνοι καί οἱ τόποι μετά τῶν συνεπινοουμένων αὐτοῖς ἁπάντων, μετά τόν Θεόν εἰσιν, ἀρχήν ἄναρχον ὄντα· καί ὡς ἀπείρου τέλους αὐτοῦ πολύ κατόπιν ὑπάρχουσι, μεσότητος οὐδέν διαφέρουσι· τέλος δέ τῶν σωζομένων ἐστίν ὁ Θεός, οὐδέν ἔσται μεσότητος κατά τό ἀκρότατον τέλος γενομένοις τοῖς σωζομένοις συνθεωρούμενον.","english":"(67) All things that appear need a cross, since the habitual state holds back the relation of the things that are actively produced in them according to sense; and all things that are understood need burial, since there is a complete immobility of the things that are actively produced in them according to the mind. For when the natural activity and motion concerning all things is destroyed together with the relation, the word alone, existing for itself, appears as if raised from the dead, possessing all things that come from it according to circumscription, since nothing at all has kinship to it by natural relation. For the salvation of those who are saved is by grace, and not by nature.\n\n(68) Ages, times, and places are among the things relative to something; without these, none of the things co-conceived with them exists. But God is not among things relative to something; for he has nothing at all co-conceived with him. If, then, God himself is the inheritance of those who are worthy, the one deemed worthy of this grace will be beyond all ages and times and places, having God himself as his place, according to what is written: Be to me a God for a protector, and for a strong place, to save me. (69) The end has nothing at all resembling mediacy; since it is not even an end. But mediacy is all things after the beginning that are behind the end. If, then, all ages and times and places, together with all things co-conceived with them, are after God, who is a beginning without beginning, and are far behind his infinite end, they differ in nothing from mediacy; but the end of those who are saved is God, and nothing of mediacy will be contemplated together with those who are saved, having come to the uttermost end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"(ο΄) Ὁ πᾶς κόσμος ἰδίοις περιοριζόμενος λόγοις, καί τόπος λέγεται καί αἰών, τῶν ἐν αὐτῷ διαιτωμένων· τρόπους θεωρημάτων ἔχων κατά φύσιν τούς ἐν αὐτῶ προσφυεῖς, μερικήν κατανόησιν αὐτοῖς ἐμποιῆσαι τῆς ἐπί πάντα σοφίας τοῦ Θεοῦ δυναμένους· οἷς ἕως χρῶνται πρός κατανόησιν, οὐ δύνανται δίχα μεσότητος εἶναι καί μερικῆς καταλήψεως. Ἐπειδή δέ τό ἐκ μέρους τοῦ τελείου φανέντος καταργεῖται, καί τά ἔσοπτρα πάντα καί τά αἰνίγματα παρέρχονται, τῆς πρόσωπον πρός πρόσωπον παραγινομένης ἀληθείας, ὑπέρ πάντας ἔσται κόσμους καί αἰῶνας καί τόπους, οἷς τέως ὡς νήπιος ἐπαιδαγωγεῖτο, τελειωθείς κατά Θεόν ὁ σωζόμενος.\n\n(οα΄) Ὁ Πιλάτος, τοῦ κατά φύσιν τύπος ἐστί· τοῦ δέ γραπτοῦ νόμου, τό πλῆθος τῶν Ἰουδαίων. Ὁ τοίνυν κατά πίστιν ὑπέρ τούς δύο μή γενόμενος νόμους, οὐ δύναται δέξασθαι τήν ὑπέρ φύσιν καί λόγον ἀλήθειαν· ἀλλά σταυροῖ πάντως τόν Λόγον· ἤ ὡς Ἰουδαῖος, σκάνδαλον· ἤ ὡς Ἕλλην, μωρίαν ἡγούμενος τό Εὐαγγέλιον. ( 14__482 (οβ΄) Ὅταν ἴδῃς Ἠρώδην καί Πιλάτον ἀλλήλοις φικιάζοντας ἐπί τῇ ἀναιρέσει τοῦ Ἰησοῦ, τότε νόει τήν εἰς αὐτό συνδρομήν· τοῦ τε τῆς πορνείας καί τῆς κενοδοξίας δαίμονος, ἐπί τῷ θανατῶσαι τόν λόγον τῆς ἀρετῆς καί τῆς γνώσεως, ἀλλήλοις συμφωνούντων. Ὁ μέν γάρ κενόδοξος δαίμων, πνευματικήν γνῶσιν ὑποκρινόμενος, παραπέμπει τῷ δαίμονι τῆς κενοδοξίας. Διό, Λαμπράν περιθείς ἐσθῆτα, φησίν, ὁ Ἡρώδης, ἀνέπεμψε Πιλάτῳ τόν Ἰησοῦν. (ογ΄) Καλόν μή συγχωρεῖν σαρκί καί πάθεσι προσανέχειν τόν νοῦν. Οὐ γάρ συλλέγουσι, φησίν, ἐξ ἀκανθῶν σῦκα· τουτέστιν, ἐκ παθῶν, ἀρετήν· οὔτε ἐκ βάτου σταφυλήν·","english":"(70) The whole world, being bounded by its own principles, is called both a place and an age by those who live in it, having by nature the modes of contemplation that are natural to it, which are able to produce in them a partial understanding of the wisdom of God that extends to all things. As long as they use these for understanding, they cannot be without mediation and partial comprehension. But since the partial, when the perfect appears, is done away with, and all mirrors and all riddles pass away when the truth comes face to face, the one who is saved, perfected according to God, will be beyond all worlds and ages and places, by which for a time he was led as a child.\n\n(71) Pilate is a type of the natural law; the multitude of the Jews, of the written law. Therefore the one who has not become, by faith, greater than both laws cannot receive the truth that is beyond nature and reason, but crucifies the Word altogether—either as a Jew, regarding the Gospel as a stumbling block, or as a Greek, as foolishness.\n\n(72) When you see Herod and Pilate becoming friends with each other over the killing of Jesus, then understand the collusion against him: the demon of fornication and the demon of vainglory agreeing with each other to put to death the word of virtue and knowledge. For the vainglorious demon, pretending to spiritual knowledge, hands over to the demon of vainglory. Therefore, it says, Herod, having clothed Jesus in a bright garment, sent him back to Pilate.\n\n(73) It is good not to allow the mind to cling to the flesh and the passions. For, it says, they do not gather figs from thorns—that is, virtue from the passions—nor a grape from a bramble.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"τουτέστιν, ἐκ τῆς σαρκός, τήν εὐφραίνουσαν γνῶσιν. (οδ΄) Διά τῆς ὑπομονῆς τῶν πειρασμῶν δοκιμαζόμενος ὁ ἀσκητής, καί διά τῆς σωματικῆς παιδαγωγίας καθαιρόμενος, καί διά τῆς ἐπιμελείας τῶν ὑψηλῶν θεωρημάτων τελειούμενος, ἀξιοῦται τῆς θείας παρακλήσεως. Κύριος γάρ, φησίν ὁ Μωϋσῆς, ἐκ Σινᾶ ἤκει· τουτέστιν, ἐκ τῶν πειρασμῶν· καί ἐπεφάνη ἡμῖν ἐκ Σηείρ· τουτέστιν, ἐκ τῶν σωματικῶν πόνων· καί κατέπαυσεν ἐξ ὄρους Φαράν σύν μυριάσι Κάδης· τουτέστιν, ἐξ ὄρους τῆς πίστεως σύν μυριάσιν ἁγίων γνώσεων. (οε΄) Ὁ Ἡρώδης, φρονήματος λόγον ἐπέχει σαρκός· ὁ δέ Πιλάτος, αἰσθήσεως· ὁ δέ Καῖσαρ τῶν αἰσθητῶν· οἱ δέ Ἰουδαῖοι, τῶν ψυχικῶν λογισμῶν. Ἐπειδάν οὖν ἐξ ἀγνοίας ἡ ψυχή τοῖς αἰσθητοῖς προστεθῇ, προδίδωσι τῇ αἰσθήσει τόν Λόγον εἰς θάνατον, καθ᾿ ἑαυτῆς κυροῦσα δι᾿ ὁμολογίας, τήν τῶν φθαρτῶν βασιλείαν. Φασί γάρ οἱ Ἰουδαῖοι, Οὐκ ἔχομεν βασιλέα εἰ μή Καίσαρα. ( 14__484 (οστ΄) Ὁ Ἡρώδης, ἐνεργείας τόπον ἐπέχει παθῶν· ὁ δέ Πιλάτος, τῆς ἐπ᾿ αὐτοῖς ἠπατημένης ἕξεως· ὁ δέ Καῖσαρ, τοῦ σκοτεινοῦ κοσμοκράτορος· οἱ δέ Ἰουδαῖοι, ψυχῆς. Ὁπηνίκα γοῦν ὑποκλιθεῖσα ψυχή τοῖς πάθεσι, τήν ἀρετήν παραδῷ τῇ ἕξει τῆς κακίας ὑποχείριον, τήν μέν τοῦ Θεοῦ προδήλως ἀρνεῖται βασιλείαν· πρός δέ τήν τοῦ διαβόλου μετέρχεται φθοροποιόν τυραννίδα.","english":"that is, from the flesh, the knowledge that gladdens. (74) The ascetic, being tested through endurance of temptations, purified through bodily discipline, and perfected through the study of lofty contemplations, is deemed worthy of divine consolation. For the Lord, says Moses, comes from Sinai—that is, from temptations; and He has appeared to us from Seir—that is, from bodily labors; and He has rested from Mount Paran with ten thousands of Kadesh—that is, from the mountain of faith with ten thousands of holy knowledges. (75) Herod stands for the principle of the fleshly mind; Pilate for sense perception; Caesar for things perceptible; the Jews for the soul's reasonings. When, then, the soul out of ignorance attaches itself to perceptible things, it betrays the Logos to sense perception unto death, ratifying against itself by confession the kingdom of corruptible things. For the Jews say, We have no king but Caesar. (76) Herod stands for the place of the passions' activity; Pilate for the deceived habit regarding them; Caesar for the dark world-ruler; the Jews for the soul. Whenever, then, the soul, having bowed down to the passions, hands over virtue as a captive to the habit of vice, it plainly denies the kingdom of God and betakes itself to the destructive tyranny of the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"(οζ΄) Οὐκ ἀρκεῖ τῇ ψυχῇ πρός εὐφροσύνην πνευματικήν ἡ ὑποταγή τῶν παθῶν, εἰ μή τάς ἀρετάς κτήσηται τῇ πληρώσει τῶν ἐντολῶν. Μή χαίρετε γάρ, φησίν, ὅτι τά δαιμόνια ὑμῖν ὑποτάσσεται· τουτέστι, τά ἐνεργήματα τῶν παθῶν· ἀλλ᾿ ὅτι τά ὀνόματα ὑμῶν ἐγράφη ἐν οὐρανῷ· τῇ δι᾿ ἀρετῶν τῆς υἱοθεσίας χάριτι, πρός τόν τόπον τῆς ἀπαθείας μεταγραφέντα.\n\n(οη΄) Ἀναγκαῖος τῷ γνωστικῷ πάντως ἐστίν, ὁ διά πράξεως πλοῦτος τῶν ἀρετῶν. Ὁ ἔχων γάρ, φησί, βαλάντιον· τουτέστι, γνῶσιν πνευματικήν· ἀράτω ὁμοίως καί πήραν· τουτέστι, τήν δαψιλῶς τήν ψυχήν διατρέφουσαν τῶν ἀρετῶν ἀφθονίαν. Ὁ δέ μή ἔχων, βαλάντιον δηλονότι καί πήραν· τουτέστι, γνῶσιν καί ἀρετήν, πωλησάτω τό ἱμάτιον αὐτοῦ, καί ἀγορασάτω μάχαιραν. Ἐκδότω, φησί, προθύμως τήν ἑαυτοῦ σάρκα τοῖς πόνοις τῶν ἀρετῶν, καί μεταχειρισάσθω σοφῶς ὑπέρ τῆς εἰρήνης τοῦ Θεοῦ, τόν πρός τά πάθη καί τούς δαίμονας πόλεμον· ἤγουν τήν ἐν ῥήματι Θεοῦ διακρίνουσαν ἕξιν τό χεῖρον τοῦ κρείττονος. (οθ΄) Τριακοντούτης ὤν ὁ Κύριος ἀναφαίνεται· τούς διορατικούς τῷ ἀριθμῷ τούτῳ, τά περί ἑαυτοῦ κρυφίως μυστήρια διδάσκων. Ὁ γάρ τριάκοντα ἀριθμός μυστικῶς κατανοούμενος, χρόνου τε καί φύσεως, καί τῶν ὑπέρ τήν ὁρατήν φύσιν νοητῶν, δημιουργόν καί προνοητήν εἰσάγει τόν Κύριον. Χρόνου μέν, διά τοῦ ἑπτά· ἑβδοματικός ( 14__486 γάρ ὁ χρόνος· φύσεως δέ, διά τοῦ πέντε· πενταδική γάρ ἡ φύσις, διά τήν αἴσθησιν πενταχῶς διαιρουμένην· νοητῶν δέ, διά τοῦ ὀκτώ· ὑπέρ γάρ τήν μετρουμένην τοῦ χρόνου περίοδον, ἡ τῶν νοητῶν ἐστι γένεσις· προνοητήν δέ, διά τοῦ δέκα·","english":"(67) The subjection of the passions is not sufficient for the soul's spiritual gladness, unless it acquires the virtues through the fulfillment of the commandments. For he says, Do not rejoice that the demons are subject to you—that is, the workings of the passions—but that your names have been written in heaven, translated by the grace of adoption through the virtues to the place of dispassion.\n\n(68) The wealth of the virtues that comes through practice is altogether necessary for the one who has knowledge. For he says, The one who has a purse—that is, spiritual knowledge—let him take likewise a bag—that is, the abundance of the virtues that richly nourishes the soul. But the one who does not have a purse, clearly, and a bag—that is, knowledge and virtue—let him sell his cloak and buy a sword. Let him give up, he says, his own flesh eagerly to the labors of the virtues, and let him wisely take up, for the sake of the peace of God, the war against the passions and the demons—that is, the habit, in the word of God, that discerns the worse from the better. (69) The Lord appears when he is thirty years old, teaching those who see clearly by this number the mysteries concerning himself in a hidden way. For the number thirty, mystically understood, shows the Lord as creator and provider of time, of nature, and of the intelligible things that are above visible nature. Of time, through the seven—for time is hebdomadic; of nature, through the five—for nature is pentadic, since sensation is divided fivefold; of intelligible things, through the eight—for the generation of intelligible things is beyond the measured cycle of time; and provider, through the ten.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"διά τε τήν τῶν ἐντολῶν ἁγίαν δεκάδα, τήν πρός τό εὖ τούς ἀνθρώπους ἐνάγουσαν, καί διά τό τούτου τοῦ γράμματος μυστικῶς ἀπῆρχθαι τῆς προσηγορίας τόν Κύριον, ἡνίκα γέγονεν ἄνθρωπος. Συνάψας οὖν τόν πέντε, καί τόν ἑπτά, καί τόν ὀκτώ, καί τόν δέκα, τόν τριάκοντα πληροῖς ἀριθμόν. Ὁ τοίνυν ὡς ἀρχηγῷ τῷ Κυρίῳ καλῶς ἕπεσθαι γινώσκων, οὐκ ἀγνοήσει τόν λόγον, καθ᾿ ὅν καί αὐτός τριακοντούτης ἀναφανήσεται, κηρύττειν δυνάμενος τό Εὐαγγέλιον τῆς βασιλείας. Ὅτε γάρ ἀμέμπτως, ὥσπερ τινά φύσιν ὁρατήν, τόν κατά πρᾶξιν τῶν ἀρετῶν δημιουργήσει κόσμον, τήν ἐπ᾿ αὐτῆς τῆς ψυχῆς, ὥσπερ τινά χρόνον διά τῶν ἐναντίων συμβαίνουσαν μή ἀλλοιώσας περίοδον, καί διά θεωρίας τήν τῶν νοητῶν ἀπταίστως δρέψεται γνῶσιν, καί τήν αὐτήν καί ἄλλοις ἕξιν προνοητικῶς ἐνθεῖναι δεδύνηται· τότε καί αὐτός, ὡς δ᾿ ἄν ἔχῃ σωματικῆς ἡλικίας, τριακοντούτης ἐστί τῷ πνεύματι, συνεμφαίνων τῶν οἰκείων ἀγαθῶν τήν ἐν ἄλλοις ἐνέργειαν.\n\n(π΄) Ὁ ταῖς ἡδοναῖς παρειμένος τοῦ σώματος, οὔτε πρός ἀρετήν ἐστιν ἐνεργός, οὔτε πρός γνῶσιν εὐκίνητος. Ὅθεν οὐδέ ἄνθρωπον ἔχει· τουτέστιν, ἔμφρονα λογισμόν· ἵνα ὅταν ταραχθῇ τό ὕδωρ, βάλῃ αὐτόν εἰς τήν κολυμβήθραν· τουτέστιν, εἰς τήν δεκτικήν τῆς γνώσεως ἀρετήν, τήν ἰατρεύουσαν πᾶσαν νόσον, εἰ μή που διά ῥᾳθυμίαν ὁ νοσῶν ἀναβαλλόμενος, ὑπ᾿ ἄλλου προληφθῇ τοῦ κωλύοντος αὐτῷ παραβενέσθαι τήν ἴασιν. Διό καί τριάκοντα καί ὀκτώ ἔτη τῇ νόσῳ συγκατακλίνεται.","english":"Both because of the holy decade of the commandments, which leads men toward the good, and because the Lord mystically began with the initial letter of this name when He became man. For having joined the five, and the seven, and the eight, and the ten, you fill up the number thirty. Therefore, he who knows how to follow the Lord well as his leader will not be ignorant of the reason by which he too will appear as thirty years old, being able to proclaim the Gospel of the kingdom. For when he has blamelessly created, as it were some visible nature, the world of the practice of the virtues, not having altered the cycle that occurs in the soul itself, as it were some time, through things contrary, and through contemplation will faultlessly reap the knowledge of intelligible things, and has been able providentially to implant the same disposition in others as well—then he too, insofar as he has bodily stature, is thirty years old in spirit, manifesting together the activity of his own good things in others.\n\n(80) He who has been slackened by the pleasures of the body is neither active toward virtue nor easily moved toward knowledge. Hence he does not even have a man—that is, a prudent reason—so that when the water is troubled, he might cast him into the pool—that is, into the virtue receptive of knowledge, which heals every disease, unless perhaps through laziness the sick man, putting it off, is anticipated by another who prevents him from receiving the healing. Therefore he lies down with his sickness for thirty-eight years.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"Ὁ γάρ μή πρός δόξαν Θεοῦ τήν ὁρατήν θεώμενος κτίσιν, καί πρός τήν νοητήν φύσιν εὐσεβῶς ( 14__488 ἀναβιβάζων τήν ἔννοιαν, εἰκότως νοσῶν διαμένει τόν εἰρημένον τῶν ἐτῶν ἀριθμόν. Ὁ γάρ τριάκοντα φυσικῶς λαμβανόμενος ἀριθμός, τήν αἰσθητήν σημαίνει φύσιν· ὥσπερ καί πρακτικῶς σκοπούμενος, τήν πρακτικήν ἀρετήν. Ὁ δέ ὀκτώ φυσικῶς κατανοούμενος, τήν νοητήν τῶν ἀσωμάτων παραδηλοῖ φύσιν· ὥσπερ καί γνωστικῶς θεωρούμενος, τήν πάνσοφον θεολογίαν· αἷς ὁ μή κινούμενος πρός Θεόν, πάρετος μένει, μέχρις ἄν ἐλθών ὁ Λόγος, διδάξῃ αὐτόν τόν σύντομον τῆς ἰάσεως τρόπον, φάσκων· Ἔγειραι· ἆρον τόν κράββατόν σου, καί περιπάτει· διαναστῆναι τόν νοῦν τῆς κατεχούσης φιληδονίας, καί ἆραι τό σῶμα τοῖς ὤμοις τῶν ἀρετῶν, καί ἀπελθεῖν εἰς τόν οἶκον· δηλαδή τόν οὐρανόν, ἐγκελευόμενος.\n\nΚαλόν γάρ ὑπό τοῦ κρείττονος τοῖς ὤμοις τῆς πράξεως, τό χεῖρον αἴρεσθαι πρός ἀρετήν, ἤ τό κρεῖττον διά θρύψεως πρός φιληδονίαν ὑπό τοῦ χείρονος φέρεσθαι.","english":"For he who does not contemplate the visible creation for the glory of God, and does not piously raise his understanding toward the intelligible nature, reasonably remains sick for the said number of years. For the number thirty, taken naturally, signifies the sensible nature; just as, considered practically, it signifies practical virtue. And the number eight, understood naturally, indicates the intelligible nature of incorporeal beings; just as, contemplated gnostically, it signifies all-wise theology. He who is not moved toward God in these remains paralyzed, until the Word comes and teaches him the short way of healing, saying: Arise, take up your bed, and walk; commanding the mind to rise up from the pleasure-loving disposition that holds it, and to take up the body on the shoulders of the virtues, and to depart to the house—that is, to heaven.\n\nFor it is good, by the stronger, to lift the weaker on the shoulders of practice toward virtue, rather than that the stronger be carried by the weaker through luxury toward pleasure-loving disposition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"(πα΄) Ἕως τῆς ἡμῶν τε καί πάντων τῶν μετά Θεόν οὐσίας κατά διάνοιαν καθαρῶς οὐκ ἐκβεβήκαμεν, οὔπω τήν τῆς κατ᾿ ἀρετήν ἀτρεψίας ἕξιν ἐλάβομεν. Ὁπηνίκα δέ τοῦτο δι᾿ ἀγάπης ἡμῖν κατορθωθῇ τό ἀξίωμα, τότε γνωσόμεθα τῆς θείας ἐπαγγελίας τήν δύναμιν. Ἐκεῖ γάρ εἶναι χρή πιστεύειν καθ᾿ ἵδρυσιν ἀμετάθετον τούς ἀξίους, ἔνθα προλαβών ὁ νοῦς δι᾿ ἀγάπης τήν σφετέραν ἐνεῤῥίζωσε δύναμιν. Ὁ γάρ μή ἐκβάς ἑαυτοῦ, καί πάντων τῶν ὁπωσοῦν νοεῖσθαι δυναμένων, καί εἰς τήν ὑπέρ νόησιν σιγήν καταστάς, οὐ δύναται τροπῆς εἶναι πάμπαν ἐλεύθερος. (πβ΄) Πᾶσα νόησις, πλήθους· ἤ τουλάχιστον, δυάδος πάντως ἔμφασιν ἔχει. Μέση γάρ ἐστι τινῶν ἀκροτήτων σχέσις, ἀλλήλοις συνάπτουσα, τό τε νοοῦν καί τό νοούμενον. Οὐδέτερον δέ διόλου τήν ἁπλότητα πέφυκε σώζειν. Τό τε γάρ νοοῦν, ὑποκείμενόν τί ἐστι, πάντως συνεπινοουμένην αὐτῷ τήν τοῦ νοεῖν ἔχον δύναμιν. Καί τό νοούμενον ὑποκείμενόν τι πάντως ἐστίν, ἤ ἐν ὑποκειμένῳ· συνεπινοουμένην ( 14__490 αὐτῷ τήν τοῦ νοεῖσθαι δύναμιν ἔχον· ἤ προϋποκειμένην τήν, οὗ ἐστι δύναμις, οὐσίαν. Οὐ γάρ τι τῶν ὄντων τό σύνολον αὐτό καθ᾿ αὑτό ἁπλῆ τις οὐσία ἤ νόησίς ἐστιν, ἵνα καί μονάς ἀδιαίρετος. Τόν δέ Θεόν, εἴτε οὐσίαν εἴπωμεν, οὐκ ἔχει φυσικῶς συνεπινοουμένην αὐτῷ τήν τοῦ νοεῖσθαι δύναμιν, ἵνα μή σύνθετος· εἴτε νόησιν, οὐκ ἔχει φυσικῶς δεκτικήν τῆς νοήσεως ὑποκειμένην οὐσίαν· ἀλλ᾿ αὐτός κατ᾿ οὐσίαν νόησίς ἐστιν ὁ Θεός· καί ὅλος νόησις, καί μόνον· καί αὐτός κατά τήν νόησιν οὐσία, καί ὅλος οὐσία καί μόνον·","english":"(230) Until we have passed cleanly in thought beyond our own essence and that of all things after God, we have not yet received the stable habit of virtue. But whenever this dignity has been accomplished in us through love, then we shall know the power of the divine promise. For we must believe that those who are worthy are there in an unchangeable establishment, where the mind, going before through love, has rooted its own power. For he who has not gone out of himself and beyond all things that can in any way be conceived, and has not come to stand in the silence that is beyond conception, cannot be altogether free from change. (231) Every act of intellection has the appearance of plurality, or at least certainly of duality. For it is a relation of certain extremes, a middle joining them to one another—the one that thinks and the one that is thought. But neither of the two is by nature able to preserve simplicity. For the one that thinks is a subject, having the power of thinking necessarily conceived along with it. And the one that is thought is certainly some subject, or in a subject, having the power of being thought conceived along with it, or else having the essence previously underlying it, of which it is the power. For nothing among beings is, in its entirety, a simple essence or intellection in itself, so as to be also an indivisible monad. But God, if we call him essence, does not have the power of being thought naturally conceived along with him, lest he be composite; and if we call him intellection, he does not have a subject essence naturally receptive of the intellection. But God is himself intellection according to essence, and wholly intellection, and only that; and he is himself essence according to intellection, and wholly essence, and only that.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"καί ὑπέρ οὐσίαν ὅλος, καί ὑπέρ νόησιν ὅλος, διότι καί μονάς ἀδιαίρετος καί ἀμερής καί ἁπλῆ. Ὁ τοίνυν καθ᾿ ὁτιοῦν νόησιν ἔχων, οὔπω τῆς δυάδος ἐξῆλθεν· ὁ δέ ταύτην πάμπαν ἀπολιπών, γέγονε ποσῶς ἐν τῇ μονάδι, τήν τοῦ νοεῖν ὑπεροχικῶς ἀποθέμενος δύναμιν. (πγ΄) Ἐν μέν τοῖς πολλοῖς, ἑτερότης καί ἀνομοιότης ἐστί καί διαφορά· ἐν δέ τῷ Θεῷ, κυρίως ἑνί καί μόνῳ τυγχάνοντι, ταυτότης καί ἁπλότης μόνον ἐστί, καί ὁμοιότης. Οὐκ ἀσφαλές οὖν πρίν ἔξω γενέσθαι τῶν πολλῶν, ἐπιβάλλειν ταῖς περί Θεοῦ θεωρίαις· καί δηλοῖ τοῦτο Μωϋσῆς, ἔξω τῆς παρεμβολῆς πηγνύμενος τήν σκηνήν τῆς διανοίας, καί τότε προσομιλῶν τῷ Θεῷ. Τό γάρ μετά λόγου τοῦ κατά προφοράν πειρᾶσθαι φάναι τόν ἄῤῥητον, ἐπικίνδυνον· ὅτι δυάς, καί πλέον ἐστίν ὁ κατά προφοράν λόγος. Τό δέ ἄνευ φωνῆς μόνῃ τῇ ψυχῇ τό ὄν θεωρεῖν, ἰσχυρότατον· ὅτι κατά τήν ἀδιαίρετον ἵσταται μονάδα, καί οὐκ ἐν τοῖς πολλοῖς. Ὁ γάρ ἀρχιερεύς, ἅπαξ τοῦ ἑνιαυτοῦ εἰς τά Ἅγια τῶν ἁγίων εἴσω τοῦ καταπετάσματος εἰσιέναι μόλις προστεταγμένος, διδάσκει μόνον δεῖν ἐκεῖνον, τόν τήν αὐτήν καί τά ἅγια διαβάντα, καί εἰς τά Ἅγια τῶν ἁγίων εἴσω γενόμενον· τουτέστι, τήν ἅπασαν τῶν αἰσθητῶν τε καί νοητῶν παρελθόντα φύσιν, καί πάσης τῆς κατά γένεσιν ἰδιότητος γενόμενον ( 14__492 καθαρόν, ἀνείμονι καί γυμνῇ τῇ διανοίᾳ προσβάλλειν ταῖς περί Θεοῦ φαντασίαις.","english":"and wholly beyond essence, and wholly beyond thought, because it is also an indivisible and partless and simple monad. Therefore, he who has any thought at all has not yet gone out from the dyad; but he who has altogether abandoned it has come in some measure to be in the monad, having superessentially laid aside the power of thinking. (233) In the many, there is otherness and unlikeness and difference; but in God, who is properly one and only, there is only sameness and simplicity and likeness. It is not safe, then, before one has gone outside the many, to apply oneself to contemplations concerning God; and Moses makes this clear, pitching the tabernacle of his mind outside the camp, and then conversing with God. For to attempt to speak the ineffable with a spoken word is dangerous, because the spoken word is a dyad and more. But to contemplate the existent without voice, with the soul alone, is most powerful, because it stands in the indivisible monad and not in the many. For the high priest, who was commanded with difficulty to enter once a year into the Holy of Holies within the veil, teaches that only that man ought to do so—the man who has passed through the same things and through the holy places, and has come into the Holy of Holies; that is, the man who has passed beyond the whole nature of sensible and intelligible things, and has become pure of every property that belongs to generation—to approach the imaginings concerning God with a mind unclothed and naked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"(πδ΄) Μωϋσῆς ὁ μέγας, ἔξω τῆς παρεμβολῆς πηξάμενος ἑαυτοῦ τήν σκηνήν· τουτέστι, τήν γνώμην καί τήν διάνοιαν ἱδρυσάμενος ἔξω τῶν ὁρωμένων, προσκυνεῖν τόν Θεόν ἄρχεται· καί εἰς τόν γνόφον εἰσελθών, τόν ἀειδῆ καί ἄϋλον τῆς γνώσεως τόπον, ἐκεῖ μένει τάς ἱερωτάτας τελούμενος τελετάς. (πε΄) Ὁ γνόφος ἐστίν, ἡ ἀειδής καί ἄϋλος καί ἀσώματος κατάστασις, ἡ τήν παραδειγματικήν τῶν ὄντων ἔχουσα γνῶσιν· ἐν ᾗ ὁ γενόμενος ἐντός, καθάπερ τις ἄλλος Μωϋσῆς, φύσει θνητῇ κατανοεῖ τά ἀθέατα· δι᾿ ἧς τῶν θείων ἀρετῶν ἐν ἑαυτῷ ζωγραφήσας τό κάλλος, ὥσπερ γραφήν εὐμιμήτως ἔχουσαν τοῦ ἀρχετύπου κάλλους τό ἀπεικόνισμα, κάτεισιν· ἑαυτόν προβαλλόμενος τοῖς\n\nβουλομένοις μιμεῖσθαι τήν ἀρετήν, καί ἐν τούτῳ δεικνύς, ἧς μετειλήφει χάριτος, τό φιλάνθρωπόν τε καί ἄφθονον.\n\n(πστ΄) Οἱ ἀσπίλως τήν κατά Θεόν μετερχόμενοι φιλοσοφίαν, μέγιστον ἐκ τῆς κατ᾿ αὐτήν ἐπιστήμης κέρδος εὑρίσκουσι· τό, μηκέτι τήν γνώμην τοῖς πράγμασι συμμεταβάλλεσθαι· ἀλλά μετ᾿ εὐσταθοῦς βεβαιότητος πᾶσιν ἐγχειρεῖν προθύμως τοῖς ἁρμόζουσι τῷ λόγῳ τῆς ἀρετῆς.","english":"(84) Moses the Great, having pitched his tent outside the camp—that is, having established his judgment and his mind outside visible things—begins to worship God; and having entered into the darkness, the formless and immaterial place of knowledge, there he remains, being initiated into the most sacred rites. (85) The darkness is the formless and immaterial and incorporeal state, which possesses the archetypal knowledge of beings; in which he who has come within, like another Moses, contemplates things unseen by a mortal nature; through which, having painted in himself the beauty of the divine virtues, like a painting that bears the image of the archetypal beauty in a well-imitated manner, he descends, presenting himself to those who wish to imitate virtue, and in this showing the love of man and freedom from envy of the grace in which he had participated.\n\n(86) Those who pursue the philosophy according to God without stain find the greatest gain from the knowledge that comes from it: no longer to change their judgment along with circumstances, but with steadfast firmness to undertake eagerly all things that are fitting to the principle of virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"(πζ΄) Τήν κατά σάρκα πρώτην ἐν Χριστῷ διά Πνεύματος βαπτισθέντες ἀφθαρσίαν, τήν ἐσχάτην κατ᾿ αὐτόν ἐν Πνεύματι· δι᾿ ἐπιδόσεως ἔργων ἀγαθῶν δηλονότι, καί τοῦ κατά πρόθεσιν θανάτου, τήν προτέραν φυλάξαντες ἀκηλίδωτον, ἐκδεχόμεθα· καθ᾿ ἥν τῶν ἐχόντων, οὐδείς ἀποβολήν δέδοικε τῶν κτηθέντων ἀγαθῶν.\n\n(πη΄) Τοῖς ἐπί γῆς, τῆς θείας ἀρετῆς ἀπ᾿ οὐρανοῦ δι᾿ ἔλεον τόν πρός ἡμᾶς τήν χάριν καταπέμψαι βουληθείς ὁ Θεός, συμβολικῶς τήν ἱεράν ( 14__494 σκηνήν καί τά ἐν αὐτῇ πάντα κατεσκεύασε· σοφίας οὖσαν ἀπεικόνισμα καί τύπον καί μίμημα.\n\n(πθ΄) Ἡ χάρις τῆς Νέας Διαθήκης, μυστικῶς τῷ τῆς Παλαιᾶς κέκρυπται γράμματι· διό φησιν ὁ Ἀπόστολος, ὅτι ὁ νόμος πνευματικῶς ἐστιν. Ὁ οὖν νόμος, τῷ μέν γράμματι, παλαιοῦται καί γηράσκει καταργούμενος· τῷ δέ πνεύματι, νεάζει διαπαντός ἐνεργούμενος. Ἡ γάρ χάρις παντελῶς ἀπαλαίωτος. ( ΄) Ὁ μέν νόμος, σκιάν ἔχει τοῦ Εὐαγγελίου· τό δέ Εὐαγγέλιον, εἰκών ἐστι τῶν μελλόντων ἀγαθῶν. Ὁ μέν γάρ κωλύει τάς τῶν κακῶν ἐνεργείας· τό δέ, τάς πράξεις τῶν ἀγαθῶν παρατίθεται.","english":"(87) Having been baptized in Christ through the Spirit into the first incorruption according to the flesh, we await the last incorruption according to him in the Spirit—evidently through the giving of good works and through death according to purpose—having kept the former undefiled; in which no one of those who possess it fears the loss of the good things acquired.\n\n(88) God, willing to send down grace from heaven to those on earth because of his mercy toward us, symbolically constructed the sacred tabernacle and all things in it, being an image and type and imitation of wisdom.\n\n(89) The grace of the New Testament is mystically hidden in the letter of the Old; therefore the Apostle says that the law is spiritual. The law, then, in its letter grows old and ages, being abolished; but in the spirit it is ever renewed, being made effective. For grace is altogether incapable of growing old. (90) The law has the shadow of the Gospel; but the Gospel is the image of the good things to come. For the one restrains the activities of evils; the other sets forth the practices of good things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"( α΄) Τήν ἁγίαν ὅλην Γραφήν, σαρκί διαιρεῖσθαι λέγομεν καί πνεύματι· καθάπερ τινά πνευματικόν ἄνθρωπον οὖσαν. Ὁ γάρ τό ῥητόν τῆς Γραφῆς εἰπών εἶναι σάρκα· τόν δέ νοῦν, πνεῦμα, ἤγουν ψυχήν, τῆς ἀληθείας οὖν ἁμαρτήσεται. Σοφός δέ προδήλως, ὁ τό μέν φθειρόμενον ἀφείς· ὅλος δέ τοῦ ἀφθάρτου γενόμενος.\n\n( β΄) Ὁ μέν νόμος, σάρξ ἐστι τοῦ κατά τήν ἁγίαν Γραφήν πνευματικοῦ ἀνθρώπου· αἴσθησις δέ, οἱ προφῆται· τό δέ Εὐαγγέλιον, ψυχή νοερά· διά σαρκός τοῦ νόμου, καί δι᾿ αἰσθήσεως τῶν προφητῶν ἐνεργοῦσα· καί τήν ἑαυτῆς δύναμιν ταῖς ἐνεργείαις ἐμφαίνουσα.\n\n( γ΄) Σκιάν μέν εἶχεν ὁ νόμος, εἰκόνα δέ οἱ προφῆται τῶν ἐν τῷ Εὐαγγελίῳ θείων καί πνευματικῶν ἀγαθῶν. Αὐτό δέ τό Εὐαγγέλιον, αὐτήν παροῦσαν ἡμῖν διά τῶν γραμμάτων ἔδειξε τήν ἀλήθειαν· τήν τῷ νόμῳ προσκιασθεῖσαν, καί τοῖς προφήταις προεικονισθεῖσαν. ( δ΄) Ὁ τόν νόμον διά βίου καί πολιτείας ἐπιτελῶν, μόνων τῶν τῆς κακίας ἀργεῖ συμπερασμάτων, καταθύων τῷ Θεῷ τῶν ἀλόγων παθῶν τήν ἐνέργειαν· καί τούτῳ πρός σωτηρίαν ἀρκεῖται τῷ τρόπῳ, διά τήν ἐν αὐτῷ πνευματικήν νηπιότητα.","english":"(1) We say that the whole Holy Scripture is divided into flesh and spirit, as being a kind of spiritual man. For he who says that the literal sense of Scripture is flesh, but the meaning is spirit—that is, soul—will miss the truth. But clearly wise is he who has let go of the corruptible and has become wholly of the incorruptible.\n\n(2) The Law is the flesh of the spiritual man according to Holy Scripture; the prophets are the senses; and the Gospel is the rational soul, working through the flesh of the Law and through the senses of the prophets, and displaying its own power in its operations.\n\n(3) The Law had a shadow, and the prophets an image, of the divine and spiritual goods in the Gospel. But the Gospel itself has shown us the truth itself present through the writings—the truth foreshadowed by the Law and prefigured by the prophets. (4) He who fulfills the Law through his life and conduct abstains only from the consequences of evil, sacrificing to God the operation of irrational passions; and with this manner he is content for salvation, because of the spiritual infancy within him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"( 14__496 ( ε΄) Ὁ τῷ προφητικῷ λόγῳ παιδαγωγούμενος, πρός τῇ ἀποβολῇ τῆς τῶν παθῶν ἐνεργείας, καί τάς κατά ψυχήν συνισταμένας αὐτῶν ἐκτίθεται συγκαταθέσεις· ἵνα μή τῷ χείρονι, φημί δή τῇ σαρκί, δοκῶν κακίας ἀπέχεσθαι· τῷ κρείττονι, λέγω δέ τῇ ψυχῇ, λάθῃ ταύτην δαψιλῶς ἐνεργούμενος. ( στ΄) Ὁ τήν εὐαγγελικήν ζωήν γνησίως ἀσπαζόμενος, καί ἀρχήν καί τέλος ἑαυτοῦ τῆς κακίας ἐξέτεμε· καί πᾶσαν ἀρετήν ἔργῳ τε καί λόγῳ μετέρχεται· θύων θυσίαν αἰνέσεως καί ἐξομολογήσεως, πάσης τῆς κατ᾿ ἐνέργειαν τῶν παθῶν ἀπηλλαγμένος ὀχλήσεως, καί τῆς κατά νοῦν πρός αὐτά μάχης ὑπάρχων ἐλεύθερος· καί μόνην ἔχων τήν ἐπ᾿ ἐλπίδι τῶν μελλόντων ἀγαθῶν τήν ψυχήν διατρέφουσαν, ἀκόρεστον ἡδονήν.\n\n( ζ΄) Τοῖς σπουδαιοτέροις τῶν θείων Γραφῶν ἐπιμεληταῖς, δύο ἔχων ἀναφαίνεται μορφάς ὁ κατά Κύριον Λόγος· τήν μέν κοινήν καί δημωδεστέραν καί οὐκ ὀλίγοις θεατήν, καθ᾿ ἥν λέγεται τό, Εἴδομεν αὐτόν, καί οὐκ εἶχεν εἶδος οὐδέ κάλλος· τήν δέ κρυφιωτέραν καί ὀλίγοις ἐφικτήν, τοῖς ἤδη κατά Πέτρον καί Ἰάκωβον καί Ἰωάννην, τούς ἁγίους ἀποστόλους γεγονόσιν, ἐφ᾿ ὧν ὁ Κύριος μετεμορφώθη πρός δόξαν νικῶσαν τήν αἴσθησιν· καθ᾿ ἥν ἔστιν ὡραῖος κάλλει παρά τούς υἱούς τῶν ἀνθρώπων. Τούτων δέ τῶν δύο μορφῶν, ἡ μέν προτέρα, τοῖς εἰσαγομένοις ἁρμόδιος· ἡ δευτέρα δέ, τοῖς κατά τήν γνῶσιν ὡς ἐφικτόν τελειωθεῖσιν ἀνάλογος. Καί ἡ μέν, τῆς πρώτης τοῦ Κυρίου παρουσίας ἐστίν εἰκών, ἐφ᾿ ἧς τό ῥητόν τοῦ Εὐαγγελίου θετέον τῆς διά παθημάτων καθαιρούσης τούς πρακτικούς·","english":"(14.496 (5)) He who is trained by the prophetic word, in addition to casting off the activity of the passions, also sets aside the soul's assents that are formed toward them, lest, while appearing to abstain from evil by the worse part—I mean the flesh—he should unnoticed be abundantly active in it by the better part—I mean the soul. (6) He who genuinely embraces the evangelical life has cut off evil from himself both in beginning and in end, and pursues every virtue in deed and word, offering a sacrifice of praise and confession, freed from every disturbance of the activity of the passions and being free from the battle against them in the mind, and having his soul nourished by hope alone in the good things to come, an insatiable pleasure.\n\n(7) To the more diligent students of the divine Scriptures, the Word according to the Lord appears having two forms: the one common and more popular and visible to not a few, according to which it is said, \"We saw him, and he had no form or beauty\"; and the more hidden one, attainable by few, by those who have already become as Peter and James and John, the holy apostles, upon whom the Lord was transfigured into a glory that surpasses sense perception, according to which he is \"beautiful in beauty beyond the sons of men.\" Of these two forms, the former is fitting for those being introduced, while the second is analogous to those perfected in knowledge as far as attainable. And the one is an image of the first coming of the Lord, to which must be assigned the literal sense of the Gospel that purifies the practical through sufferings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"ἡ δέ, τῆς δευτέρας καί ἐνδόξου παρουσίας ἐστί προδιατύπωσις, ἐφ᾿ ἧς τό πνεῦμα νοεῖται· τῆς διά σοφίας τούς γνωστικούς μεταμορφούσης πρός θέωσιν· ἐκ τῆς ἐν αὐτοῖς τοῦ λόγου μεταμορφώσεως, ἀνακεκαλυμμένῳ προσώπῳ τήν δόξαν Κυρίου κατοπτριζομένους.\n\n( η΄) Ὁ μέν ἀκατασείστως ὑπέρ ἀρετῆς ἐγκαρτερῶν τοῖς δεινοῖς, ( 14__498 ἐνεργουμένην ἐφ᾿ ἑαυτόν ἔχει τήν πρώτην τοῦ Λόγου παρουσίαν, πάσης αὐτόν κηλίδος καθαίρουσαν· ὁ δέ τόν νοῦν πρός τήν τῶν ἀγγέλων διά θεωρίας μεταβιβάσας κατάστασιν, τῆς δευτέρας ἔχει παρουσίας τήν δύναμιν, ἐνεργοῦσαν αὐτῷ τό ἀπαθές καί ἀνάλωτον.\n\n( θ΄) Αἴσθησις μέν ἕπεται τῷ πρακτικῷ, διά πόνον κατορθοῦντι τάς ἀρετάς· ἀναισθησία δέ τῷ γνωστικῷ, τόν νοῦν ἀπό τῆς σαρκός καί τοῦ κόσμου συστείλαντι πρός Θεόν. Ὁ μέν γάρ λῦσαι τήν ψυχήν τῶν κατά φύσιν τῆς σχέσεως πρός τήν σάρκα δεσμῶν διά τῆς πρακτικῆς ἀγωνιζόμενος, ἔχει τήν γνώμην τοῖς πόνοις συνεχῶς ἐποκλάζουσαν· ὁ δέ, ταύτης τῆς σχέσεως ἀνασπάσας διά τῆς θεωρίας τούς ἥλους, οὐδενί τό σύνολόν ἐστι καθεκτός· καθαρός ἤδη τοῦ πάσχειν τε καί κρατεῖσθαι πεφυκότος παρά τῶν ἑλεῖν βουλομένων, γενόμενος. (ρ΄) Τό μάννα δοθέν τῷ Ἰσραήλ κατά τήν ἔρημον, ὁ τοῦ Θεοῦ λόγος ἐστί, πρός πᾶσαν ἡδονήν πνευματικήν ἁρμῶν τοῖς ἐσθίουσιν αὐτόν, καί πρός πᾶσαν γεῦσιν κατά τήν διαφοράν τῆς τῶν ἐσθιόντων ἐπιθυμίας, μετακιρνώμενος. Πάσης γάρ ἔχει πνευματικῆς βρώσεως ποιότητα. Διό τοῖς μέν ἄνωθεν ἐκ σπόρου ἀφθάρτου διά πνεύματος γεννηθεῖσι, λογικόν ἄδολον γίνεται γάλα· τοῖς δέ ἀσθενοῦσι, λάχανον, τήν παθοῦσαν τῆς ψυχῆς παραμυθούμενος δύναμιν·","english":"This is a prefiguration of the second and glorious coming, at which the Spirit is understood to be present—the coming by which wisdom transforms the spiritual toward deification, from the transformation of the Word within them, as they behold the glory of the Lord with unveiled face.\n\n(8) He who steadfastly endures terrible things for the sake of virtue without being shaken has the first coming of the Word active within him, cleansing him from every stain; but he who has transferred his mind through contemplation to the angelic state has the power of the second coming, effecting in him impassibility and incapacity for capture.\n\n(9) Sensation follows the practical man, who sets the virtues aright through toil; but insensibility follows the spiritual man, who has drawn his mind away from the flesh and the world toward God. For the one, striving through the practical life to loose the soul from the bonds of its natural relation to the flesh, has his judgment continually bowing down under toils; but the other, having drawn out the nails of this relation through contemplation, is altogether held fast by nothing, having already become pure of the capacity to suffer and to be held captive by those who wish to seize him. (10) The manna given to Israel in the desert is the Word of God, suited to every spiritual pleasure for those who eat it, and blended to every taste according to the difference of the eaters' desire. For it possesses the quality of every spiritual food. Therefore to those born from above by the Spirit from incorruptible seed, it becomes pure rational milk; but to the weak, it becomes a vegetable, comforting the suffering power of the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"τοῖς δέ διά τήν ἕξιν τά αἰσθητήρια τῆς ψυχῆς γεγυμνασμένα ἔχουσι πρός διάκρισιν καλοῦ τε καί κακοῦ, στερεάν ἑαυτόν δίδωσι τροφήν. Ἔχει δέ καί ἄλλας ἀπείρους δυνάμεις ὁ τοῦ Θεοῦ λόγος, ἐνταῦθα μή χωρουμένας· ἀναλύσας δέ τις, καί ἄξιος γενόμενος ἐπί πολλῶν, ἤ ἐπί πάντων κατασταθῆναι, λήψεται κἀκείνας ὅλας, ἤ τινας τοῦ λόγου τάς δυνάμεις, διά τό ἐν ἐλαχίστῳ αὐτόν ἐνταῦθα πιστόν γεγονέναι. Πᾶσα γάρ τῶν ἐνταῦθα διδομένων θείων χαρισμάτων ἀκρότης, συγκρίσει τῶν μελλόντων, ἐλάχιστόν τι καί μέτριόν ἐστιν.\n\n( 14__500 ΓΝΩΣΤΙΚΑ ΚΕΦΑΛΑΙΑ ΕΚΑΤΟΝΤΑΣ Β' (α΄) Εἷς Θεός, ὅτι μία θεότης· μονάς ἄναρχος καί ἁπλῆ καί ὑπερούσιος· καί ἀμερής καί ἀδιαίρετος· ἡ αὐτή μονάς καί Τριάς· ὅλη μονάς ἡ αὐτή, καί\n\nὅλη Τριάς ἡ αὐτή· μονάς ὅλη κατά τήν οὐσίαν ἡ αὐτή, καί Τριάς ὅλη κατά τάς ὑποστάσεις ἡ αὐτή. Πατήρ γάρ, καί Υἱός, καί Πνεῦμα ἅγιον ἡ θεότης, καί ἐν Πατρί, καί Υἱῷ, καί ἁγίῳ Πνεύματι ἡ θεότης. Ὅλη ἐν ὅλῳ τῷ Πατρί ἡ αὐτή· καί ὅλος ἐν ὅλῃ τῇ αὐτῇ ὁ Πατήρ· καί ὅλη ἐν ὅλῳ τῷ Υἱῷ ἡ αὐτή· καί ὅλος ἐν ὅλῃ τῇ αὐτῇ ὁ Υἱός. Καί ὅλη ἐν ὅλῳ τῷ Πνεύματι τῷ ἁγίῳ ἡ αὐτή· καί ὅλον ἐν ὅλῃ τῇ αὐτῇ τό Πνεῦμα τό ἅγιον. Ὅλη Πατήρ, καί ἐν ὅλῳ τῷ Πατρί· καί ὅλος ἐν ὅλῃ ὁ Πατήρ· καί ὅλη ὅλος ὁ Πατήρ. Καί ὅλη ὅλος ὁ Υἱός ἡ αὐτή· καί ὅλη ἐν ὅλῳ τῷ Υἱῷ ἡ αὐτή· καί ὅλος ὅλη, καί ἐν ὅλῃ τῇ αὐτῇ ὁΥἱός. Καί ὅλη Πνεῦμα ἅγιον ἡ αὐτή, καί ἐν ὅλῳ τῷ Πνεύματι τῷ ἁγίῳ· καί τό Πνεῦμα τό ἅγιον ὅλον ὅλη, καί ὅλον ἐν ὅλῃ τῇ αὐτῇ τό Πνεῦμα τό ἅγιον. Οὐ γάρ ἐκ μέρους ἡ θεότης ἐν τῷ Πατρί, ἤ ἐκ μέρους Θεός ὁ Πατήρ·","english":"But to those whose soul's senses have been trained by habit for the discernment of good and evil, he gives himself as solid food. The Word of God has also other countless powers, not contained here; but one who has analyzed and become worthy to be established over many, or over all, will receive those whole powers, or certain powers of the Word, because he has been faithful in the least here. For every summit of the divine gifts given here, in comparison with those to come, is something very small and moderate.\n\n(14__500 GNOSTIC CHAPTERS, SECOND HUNDRED (1) One God, because one Godhead; a monad without beginning and simple and supersubstantial; and partless and indivisible; the same monad and Trinity; the whole monad the same, and the whole Trinity the same; the whole monad the same in essence, and the whole Trinity the same in hypostases. For Father, and Son, and Holy Spirit are the Godhead, and in Father, and Son, and Holy Spirit is the Godhead. The whole in the whole Father is the same; and the whole Father is in the whole same; and the whole in the whole Son is the same; and the whole Son is in the whole same. And the whole in the whole Holy Spirit is the same; and the whole Holy Spirit is in the whole same. The whole Father, and in the whole Father; and the whole in the whole Father; and the whole whole Father. And the whole whole Son is the same; and the whole in the whole Son is the same; and the whole whole, and in the whole same is the Son. And the whole Holy Spirit is the same, and in the whole Holy Spirit; and the Holy Spirit is whole whole, and whole in the whole same is the Holy Spirit. For the Godhead is not in part in the Father, nor is the Father God in part;)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"οὔτε ἐκ μέρους ἐν τῷ Υἱῷ ἡ θεότης, ἤ ἐκ μέρους Θεός ὁ Υἱός· οὔτε ἐκ μέρους ἐν τῷ ἁγίῳ Πνεύματι ἡ θεότης, ἤ ἐκ μέρους Θεός τό Πνεῦμα τό ἅγιον. Οὔτε γάρ μεριστή ἡ θεότης· οὔτε ἀτελής ὁ Θεός ὁ Πατήρ, ἤ ὁ Υἱός, ἤ τό Πνεῦμα τό ἅγιον· ἀλλ᾿ ὅλη ἐστίν ἡ αὐτή τελεία τελείως ἐν τελείῳ τῷ Πατρί· καί ὅλη τελεία τελείως ἐν τελείῳ τῷ Υἱῷ ἡ αὐτή· ( 14__502 καί ὅλη τελεία τελείως ἡ αὐτή ἐν τελείῳ τῷ ἁγίῳ Πνεύματι. Ὅλος γάρ ἐν ὅλῳ τῷ Υἱῷ καί τῷ Πνεύματι τελείως ἐστίν ὁ Πατήρ· καί ὅλος ἐν ὅλῳ τῷ Πατρί καί τῷ Πνεύματι τελείως ἐστίν ὁΥἱός· καί ὅλον ἐν ὅλῳ τῷ Πατρί καί τῷ Υἱῷ τελείως ἐστί τό Πνεῦμα τό ἅγιον. Διό καί εἷς Θεός ὁ Πατήρ καί ὁ Υἱός καί τό Πνεῦμα τό ἅγιον. Μία γάρ καί ἡ αὐτή οὐσία καί δύναμις καί ἐνέργεια Πατρός καί Υἱοῦ καί ἁγίου Πνεύματος· οὐκ ὄντος οὐδενός τοῦ ἑτέρου χωρίς ἤ νοουμένου. (β΄) Πᾶσα νόησις, τῶν νοούντων καί νοουμένων ἐστίν· ὁ δέ Θεός, οὔτε τῶν νοούντων ἐστίν, οὔτε τῶν νοουμένων· ὑπέρ ταῦτα γάρ· ἐπεί περιγράφεται, τῆς τοῦ νοουμένου σχέσεως, ὡς νοῶν, προσδεόμενος· ἤ τῷ νοοῦντι φυσικῶς ὑποπίπτων, διά τήν σχέσιν νοούμενος. Λείπεται γοῦν, μήτε νοεῖν, μήτε νοεῖσθαι τόν Θεόν ὑπολαμβάνειν· ἀλλ᾿ ὑπέρ τό νοεῖν εἶναι καί νοεῖσθαι. Τῶν γάρ μετ᾿ αὐτόν, φυσικῶς ἐστι τό νοεῖν καί τό νοεῖσθαι.","english":"Neither is the divinity in the Son in part, nor is the Son God in part; nor is the divinity in the Holy Spirit in part, nor is the Holy Spirit God in part. For the divinity is not divisible, nor is God the Father imperfect, nor the Son, nor the Holy Spirit; but the same whole divinity is perfectly perfect in the perfect Father; and the same whole divinity is perfectly perfect in the perfect Son; and the same whole divinity is perfectly perfect in the perfect Holy Spirit. For the Father is wholly in the whole Son and Spirit perfectly; and the Son is wholly in the whole Father and Spirit perfectly; and the Holy Spirit is wholly in the whole Father and Son perfectly. Therefore there is one God, the Father and the Son and the Holy Spirit. For there is one and the same substance and power and energy of the Father and of the Son and of the Holy Spirit, with none of them existing or being conceived apart from the others. (2) Every act of understanding belongs to those who understand and to the things understood; but God is neither among those who understand nor among the things understood, for he is above these. Otherwise he would be circumscribed, needing the relation of being understood, as one who understands; or naturally falling under the one who understands, being understood through relation. It remains, then, not to suppose that God either understands or is understood, but that he is above both understanding and being understood. For understanding and being understood belong by nature to things after him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"(γ΄) Πᾶσα νόησις ὥσπερ ἐν οὐσίᾳ πάντως ἔχει τήν θέσιν ὡς ποιότης, οὕτω καί περί οὐσίαν πεποιωμένην ἔχει τήν κίνησιν. Οὐ γάρ ἄφετόν τι καθόλου καί ἁπλοῦν καθ᾿ ἑαυτό ὑφεστώς δυνατόν ἐστιν αὐτήν ὑποδέξασθαι, ὅτι μή ἄφετός ἐστι καί ἁπλῆ. Ὁ δέ Θεός, κατ᾿ ἄμφω πάμπαν ὑπάρχων ἁπλοῦς, καί οὐσία τοῦ ἐν ὑποκειμένῳ χωρίς, καί νόησις μή ἔχουσά τι καθάπαξ ὑποκείμενον· οὐκ ἔστι τῶν νοούντων καί νοουμένων, ὡς ὑπέρ οὐσίαν ὑπάρχων δηλονότι καί νόησιν. (δ΄) Ὥσπερ ἐν τῷ κέντρῳ τῶν ἐξ αὐτοῦ κατ᾿ εὐθεῖαν ἐκτεταμένων γραμμῶν ἀδιαίρετος θεωρεῖται παντελῶς ἡ θέσις· οὕτως ὁ ἀξιωθείς ἐν τῷ Θεῷ γενέσθαι, πάντας εἴσεται τούς ἐν αὐτῷ τῶν γεγονότων προϋφεστῶτας λόγους, καθ᾿ ἁπλῆν τινα ἀδιαίρετον γνῶσιν.\n\n(ε΄) Μορφουμένη τοῖς νοουμένοις νόησις, πολλαί νοήσεις ἡ μία ( 14__504 καθίσταται νόησις, κατ᾿ εἶδος ἕκαστον μορφουμένη τῶν νοουμένων. Ὁπηνίκα δέ τῶν μορφούντων αὐτήν αἰσθητῶν τε καί νοητῶν τό πλῆθος περάσασα, γένηται πάμπαν ἀνείδεος, τηνικαῦτα προσφυῶς αὐτήν ὁ ὑπέρ νόησιν οἰκειοῦται Λόγος, καταπαύων τῶν ἀλλοιοῦν αὐτήν ταῖς τῶν νοημάτων μορφαῖς πεφυκότων· ὅπερ ὁ παθών, καί αὐτός κατέπαυσεν ἀπό τῶν ἔργων αὐτοῦ, ὥσπερ ἀπό τῶν ἰδίων ὁ Θεός.","english":"(3) Every intellection, just as it altogether has its position in a substance as a quality, so also it has its motion about a qualified substance. For nothing wholly free and simple, subsisting by itself, is able to receive it, because it is free and simple. But God, being altogether simple in both respects—both a substance without that which is in a subject, and an intellection having nothing whatsoever as a subject—is not among those that think and are thought, since he is evidently above substance and intellection. (4) Just as at the center of the straight lines extended from it the position is contemplated as altogether indivisible, so he who has been deemed worthy to be in God will know all the logoi of created things that pre-exist in him, by a certain simple and indivisible knowledge.\n\n(5) Intellection, being formed by the things thought, the one intellection becomes many intellections, being formed according to each species of the things thought. But whenever, having passed beyond the multitude of sensible and intelligible things that form it, it becomes altogether formless, then the Logos who is above intellection appropriates it in a fitting manner, ceasing the things that are naturally able to alter it by the forms of thoughts; which thing he who suffered also himself ceased from his works, just as God from his own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"(στ΄) Ὁ τήν ἐφικτήν ἀνθρώποις ἐνταῦθα τελειότητα φθάσας, καρποφορεῖ τῷ Θεῷ ἀγάπην, χαράν, εἰρήνην, μακροθυμίαν· πρός δέ τό μέλλον, ἀφθαρσίαν καί ἀϊδιότητα, καί τά τούτοις ὅμοια· καί μήποτε τά μέν πρῶτα προσήκει τῷ τήν πρακτικήν τελειώσαντι· τά δεύτερα δέ, τῷ διά γνώσεως ἀληθοῦς ἐκστάντι τῶν πεποιημένων.\n\n(ζ΄) Ὥσπερ ἴδιον παρακοῆς ἔργον ἐστίν ἡ ἁμαρτία, οὕτως ἴδιον ὑπακοῆς ἔργον ἐστίν ἡ ἀρετή· καί ὥσπερ τῇ μέν παρακοῇ παρακολουθεῖ παράβασις ἐντολῶν, καί τοῦ ἐντειλαμένου διαίρεσις, οὕτω τῇ ὑπακοῇ ἐφέπεται συντήρησις ἐντολῶν, καί ἡ πρός τόν ἐντειλάμενον ἕνωσις. Ὁ γοῦν συντηρήσας δι᾿ ὑπακοῆς ἐντολήν, καί δικαιοσύνην εἰργάσατο, καί πρός τόν ἐντειλάμενον, ἕνωσιν διά τῆς ἀγάπης ἐτήρησεν ἀδιαίρετον· ὁ δέ παραβάς διά παρακοῆς ἐντολήν, καί τήν ἁμαρτίαν εἰργάσατο, καί τῆς κατ᾿ ἀγάπην ἑαυτόν πρός τόν ἐντειλάμενον διεῖλεν ἑνώσεως. (η΄) Ὁ ἐκ τῆς κατά τήν παράβασιν διαιρέσεως συναγόμενος, πρῶτον χωρίζεται τῶν παθῶν· ἔπειτα τῶν ἐμπαθῶν λογισμῶν· εἶτα φύσεως καί τῶν περί φύσιν λόγων· εἶτα νοημάτων, καί τῶν περί αὐτά γνώσεων· καί τελευταῖον, τῶν περί Προνοίας λόγων διαδράς τό ποικίλον, εἰς αὐτόν ἀγνώστως καταντᾷ τόν περί μονάδος λόγον· καθ᾿ ὅν μόνον θεωρήσας ἑαυτοῦ ἀτρεψίαν ὁ νοῦς, χαίρει τήν ἀνεκλάλητον χαράν· ὡς τήν εἰρήνην εἰληφώς τοῦ Θεοῦ, τήν ( 14__506 ὑπερέχουσαν πάντα νοῦν· καί φρουροῦσαν διηνεκῶς ἄπτωτον τόν αὐτῆς ἀξιούμενον.","english":"(6) Whoever has attained here the perfection accessible to human beings bears fruit for God: love, joy, peace, patience; and, with a view to what is to come, incorruption and eternal being and things like these. And perhaps the first belong to the one who has perfected the practical life, while the second belong to the one who through true knowledge has gone out of created things.\n\n(7) Just as sin is the proper work of disobedience, so virtue is the proper work of obedience; and just as transgression of the commandments and division from the one who gave the commandment follow upon disobedience, so the keeping of the commandments and union with the one who gave the commandment follow upon obedience. At any rate, the one who has kept a commandment through obedience has both worked righteousness and preserved undivided union with the one who gave the commandment through love; while the one who has transgressed a commandment through disobedience has both worked sin and divided himself from the union with the one who gave the commandment that is according to love. (8) The one who is gathered together out of the division that comes from transgression is first separated from the passions; then from impassioned thoughts; then from nature and the principles concerning nature; then from intellections and the kinds of knowledge concerning them; and finally, escaping the variety of the principles concerning Providence, he arrives unknowably at the very principle concerning the Monad, according to which the intellect, having contemplated only its own immutability, rejoices with the ineffable joy, as having received the peace of God that surpasses all understanding and continually guards from falling the one deemed worthy of it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"(θ΄) Ὁ τῆς γεέννης φόβος, κακίαν φεύεγειν παρασκευάζει τούς εἰσαγομένους· ὁ δέ πόθος τῆς τῶν ἀγαθῶν ἀντιδόσεως, τοῖς προκόπτουσι τήν ἐπ᾿ ἐνεργείᾳ τῶν ἀρετῶν χαρίζεται προθυμίαν· τό δέ τῆς ἀγάπης μυστήριον, πάντων ὑπεραίρει τῶν γεγονότων τόν νοῦν, πρός πάντα τά μετά Θεόν τυφλόν ἀπεργαζόμενον. Μόνους γάρ τούς τυφλούς πρός πάντα τά μετά Θεόν γεγενημένους ὁ Κύριος σοφίζει, δεικνύς τά θειότερα.\n\n(ι΄) Ὁ τοῦ Θεοῦ λόγος, κόκκῳ σινάπεως ἐοικώς, πρό τῆς γεωργίας πάνυ εἶναι δοκεῖ μικρός· ἐπειδάν δέ γεωργηθῇ δεόντως, τοσοῦτον διαδείκνυται μέγας, ὥστε τούς τῶν αἰσθητῶν καί τῶν νοητῶν κτισμάτων μεγαλοφυεῖς λόγους πτηνῶν δίκην αὐτῷ ἐπαναπαύεσθαι. Πάντων γάρ οἱ λόγοι καθεστήκασιν αὐτῷ χωρητοί· αὐτός δέ, τῶν ὄντων ἐστίν οὐδενί χωρητός. Διό τόν ἔχοντα πίστιν ὡς κόκκον σινάπεως, δύνασθαι μεταθεῖναι λόγῳ τό ὄρος ὁ Κύριος ἔφη· τουτέστι, τό καθ᾿ ἡμῶν τοῦ διαβόλου κράτος ἀποδιώκειν, καί μετατιθέναι τῆς βάσεως. (ια΄) Κόκκος τοῦ σινάπεώς ἐστιν ὁ Κύριος, κατά πίστιν ἐν Πνεύματι σπειρόμενος ἐν ταῖς καρδίαις τῶν δεχομένων· ὅν ὁ ἐπιμελῶς διά τῶν ἀρετῶν γεωργήσας, τό μέν ὄρος τοῦ χοϊκοῦ φρονήματος μετατίθησι, τήν δυσκίνητον ἕξιν ἑαυτοῦ τῆς κακίας κατ᾿ ἐξουσίαν ἀπωθούμενος· τούς δέ λόγους ἑαυτῶ τῶν ἐντολῶν καί τούς τρόπους, ἤ καί τάς θείας δυνάμεις, ὥσπερ πετεινά οὐρανοῦ ἐπαναπαύει. (ιβ΄) Τῷ Κυρίῳ καθάπερ τινί θεμελίῳ πίστεως, τό ὕψος ἐποικοδομοῦντες τῶν ἀγαθῶν, χρυσίον, ἀργύριον, λίθους τιμίους ἐπιθώμεθα·","english":"(9) The fear of Gehenna prepares those who are being initiated to flee from vice; but the longing for the recompense of good things grants to those who are advancing zeal for the active practice of the virtues; but the mystery of love, it raises the mind above all things that have come to be, rendering it blind to all things that are after God. For the Lord makes wise only those who have become blind to all things that are after God, showing them the more divine things.\n\n(10) The Word of God, having been likened to a grain of mustard seed, seems to be very small before its cultivation; but when it has been cultivated as it ought, it is shown to be so great that the noble principles of sensible and intelligible creatures rest upon it like birds. For the principles of all things are contained in it, but it itself is contained by none of existing things. Therefore the Lord said that the one who has faith as a grain of mustard seed is able by his word to remove the mountain; that is, to drive away and displace from its foundation the power of the devil against us. (11) The Lord is the grain of mustard seed, sown according to faith in the Spirit in the hearts of those who receive it; the one who has carefully cultivated it through the virtues removes the mountain of earthly-mindedness, driving away by his authority the hard-to-move habit of his own vice; and he causes the principles of the commandments and the ways of life, or also the divine powers, to rest upon himself like birds of heaven. (12) Building up the height of good things upon the Lord as upon a foundation of faith, let us place upon it gold, silver, precious stones;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"τουτέστι, θεολογίαν καθαράν καί ἀκίβδηλον, καί βίον διαφανῆ καί λαμπρόν, καί θείους λογισμούς τά μαργαρώδη νοήματα· ἀλλά ( 14__508 μή ξύλα, μή χόρτον μήτε καλάμην· τουτέστι, μήτε εἰδωλολατρείαν· ἤγουν τήν περί τά αἰσθητά πτόησιν· μήτε βίον ἀλόγιστον, μήτε λογισμούς ἐμπαθεῖς, καί τῆς κατά σοφίαν συνέσεως ὥσπερ ἀσταχύων ἐστερημένους.\n\n(ιγ΄) Ὁ γνώσεως ἐφιέμενος, ἀμετακινήτους τάς βάσεις τῆς ψυχῆς ἐρεισάτω παρά τῷ Κυρίῳ, καθά φησιν ὁ Θεός τῷ Μωϋσῇ· Σύ δέ αὐτοῦ στῆθι μετ᾿ ἐμοῦ. Ἰστέον δέ, ὅτι καί ἐν αὐτοῖς τοῖς ἱσταμένοις παρά τῷ Κυρίῳ ἐστί διαφορά· εἴπερ ἐκεῖνο μή παρέργως ἀναγινώσκεται τοῖς φιλομαθέσι, τό, Εἰσί τινες τῶν ὧδε ἑστώτων, οἵτινες οὐ μή γεύσωνται θανάτου, ἕως ἄν ἴδωσι τήν βασιλείαν τοῦ Θεοῦ ἐληλυθυῖαν ἐν δυνάμει. Οὐ γάρ πᾶσιν ἀεί μετά δόξης ὁ Κύριος ἐπιφαίνεται τοῖς παρ᾿ αὐτῷ ἱσταμένοις, ἀλλά τοῖς μέν εἰσαγομένοις, ἐν δούλου μορφῇ παραγίνεται· τοῖς δέ δυνάμενοις ἀκολουθῆσαι αὐτῷ ἐπί τό ὑψηλόν ἀναβαίνοντι τῆς αὐτοῦ μεταμορφώσεως ὄρος, ἐν μορφῇ Θεοῦ ἐπιφαίνεται· ἐν ᾗ ὑπῆρχε, πρό τοῦ","english":"that is, pure and unadulterated theology, and a transparent and radiant life, and divine thoughts—the pearl-like understandings; but (14__508) not wood, not hay, nor stubble; that is, neither idolatry (that is, the agitation concerning sensible things), nor an irrational life, nor passionate thoughts, deprived as it were of the ears of corn of understanding according to wisdom.\n\n(13) Let the one who aspires to knowledge fix the foundations of his soul immovably beside the Lord, as God says to Moses: But you, stand here with me. And it must be known that even among those who stand beside the Lord there is a difference, if indeed that saying is not read carelessly by those who love learning: There are some of those standing here who will not taste death until they see the kingdom of God come with power. For the Lord does not always appear in glory to all who stand beside him, but to those being initiated he comes in the form of a servant; but to those able to follow him as he goes up to the high mountain of his transfiguration, he appears in the form of God, in which he was, before the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"τόν κόσμον εἶναι. Δυνατόν οὖν ἐστι, μή κατά τό αὐτό τόν αὐτόν πᾶσι τοῖς παρ᾿ αὐτῷ τυγχάνουσιν ἐπιφαίνεσθαι Κύριον· ἀλλά τοῖς μέν οὕτως, τοῖς δέ ἑτέρως, κατά τό μέτρον τῆς ἐν ἑκάστῳ πίστεως δηλονότι ποικίλλων τήν θεωρίαν. (ιδ΄) Ὅταν περιφανής καί λαμπρός ἐν ἡμῖν ὁ τοῦ Θεοῦ γένηται λόγος, καί τό πρόσωπον αὐτοῦ λάμψοι καθάπερ ἥλιος, τότε καί τά ἱμάτια αὐτοῦ φαίνεται λευκά· τουτέστι, τά ῥήματα τῆς ἁγίας τῶν Εὐαγγελίων Γραφῆς, τρανά καί σαφῆ, καί μηδέν ἔχοντα κεκαλυμμένον. Ἀλλά καί Μωϋσῆς καί Ἠλίας μετ᾿ αὐτοῦ παραγίνονται· τουτέστιν, οἱ τοῦ νόμου καί τῶν προφητῶν πνευματικώτεροι λόγοι. (ιε΄) Ὥσπερ ἔρχεται ὁ Υἱός τοῦ ἀνθρώπου, ὡς γέγραπται, μετά τῶν ἀγγέλων αὐτοῦ ἐν τῇ δόξῃ τοῦ Πατρός, οὕτως καθ᾿ ἑκάστην προκοπήν ἀρετῆς μεταμορφοῦται τοῖς ἀξίοις ὁ τοῦ Θεοῦ λόγος, ἐρχόμενος μετά τῶν ἀγγέλων αὐτοῦ ἐν τῇ δόξῃ τοῦ Πατρός. Οἱ γάρ ( 14__510 ἐν νόμῳ καί προφήταις πνευματικώτεροι λόγοι, οὕς Μωϋσῆς καί Ἠλίας δι᾿ ἑαυτῶν προτυποῦσι, μετά τοῦ Κυρίου φαινόμενοι, κατά τήν μεταμόρφωσιν τοῦ Κυρίου, τήν ἀναλογίαν σώζουσι τῆς ἐν αὐτοῖς δόξης, τήν τέως χωρητήν τοῖς ἀξίοις ἀποκαλύπτοντες δύναμιν. (ιστ΄) Ὁ τόν περί μονάδος ποσῶς μυηθείς λόγον, πάντως καί τούς περί προνοίας καί κρίσεως ἐπέγνω λόγους, συνόντας αὐτῷ. Διό καί τρεῖς γενέσθαι σκηνάς παρ᾿ ἑαυτῷ κατά τόν ἅγιον Πέτρον, τοῖς ὁραθεῖσι καλόν εἶναι ψηφίζεται· τουτέστι, τάς τρεῖς ἕξεις τῆς σωτηρίας· τήν τῆς ἀρετῆς λέγω, καί τήν τῆς γνώσεως, καί τήν τῆς θεολογίας.","english":"to be the world. It is possible, then, that the Lord does not appear in the same way to all who are with him, but to some in one way and to others in another, evidently varying the vision according to the measure of faith in each. (14) When the word of God becomes manifest and radiant in us, and his face shines like the sun, then his garments also appear white—that is, the words of the holy Scripture of the Gospels, clear and distinct, and having nothing concealed. But Moses and Elijah also come to be with him—that is, the more spiritual meanings of the law and the prophets. (15) Just as the Son of Man comes, as it is written, with his angels in the glory of the Father, so at each advance in virtue the word of God is transformed for those who are worthy, coming with his angels in the glory of the Father. For the more spiritual meanings in the law and the prophets, which Moses and Elijah prefigure through themselves, appearing with the Lord at the Lord's transfiguration, preserve the proportion of the glory in them, revealing for the time being the power that can be contained by those who are worthy. (16) He who has been initiated to some degree into the account concerning the monad has surely also known the accounts concerning providence and judgment, which accompany it. Therefore he also judges, according to the holy Peter, that it is good for those who have been seen that three tabernacles be made with himself—that is, the three states of salvation: I mean that of virtue, and that of knowledge, and that of theology.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"Ἡ μέν γάρ δεῖται τῆς κατά πρᾶξιν ἀνδρείας καί σωφροσύνης, ἧς ὁ μακάριος τύπος ὑπῆρχεν Ἠλίας· ἡ δέ, τῆς κατά τήν φυσικήν θεωρίαν δικαιοσύνης, ἥν ὁ μέγας ἐμήνυε δι᾿ ἑαυτοῦ Μωϋσῆς· ἡ δέ, τῆς κατά τήν φρόνησιν ἀκραιφνοῦς τελειότητος, ἥν ὁ Κύριος ἐδήλου. Σκηναί δέ προσηγορεύθησαν, διά τό ἄλλας εἶναι τούτων κρείττους καί περιφανεστέρας, τάς τούς ἀξίους κατά τό μέλλον διαδεξομένας λήξεις.\n\n(ιζ΄) Ὁ μέν πρακτικός, ἐν σαρκί λέγεται παροικεῖν· ὡς τῆς ψυχῆς τήν πρός τήν σάρκα σχέσιν διά τῶν ἀρετῶν ἐκτέμνων, καί τῶν ὑλικῶν ἑαυτοῦ περιελόμενος τήν ἀπάτην. Ὁ δέ γνωστικός, καί ἐν αὐτῆ τῇ ἀρετῇ λέγεται παροικεῖν· ὡς ἐν ἐσόπτροις ἔτι καί αἰνίγμασι θεωρῶν τήν ἀλήθειαν. Οὔπω γάρ αὐτῷ τά τῶν ἀγαθῶν αὐθυπόστατα εἴδη καθώς εἰσιν ἐθεάσθησαν, διά τῆς πρόσωπον πρός πρόσωπον ἀπολαύσεως. Ἐν εἰκόνι γάρ τῶν ἀγαθῶν, ὡς πρός τό μέλλον, πᾶς ἅγιος διαπορεύεται, βοῶν· Πάροικός εἰμι καί παρεπίδημος καθώς πάντες οἰ πατέρες μου. (ιη΄) Τόν εὐχόμενον οὐ δεῖ στῆναί ποτε τῆς ἐπί Θεόν ἀγούσης ὑψηλῆς ἀναβάσεως. Ὡς γάρ ἀναβάσεις χρή νοεῖσθαι κατά τήν ἐκ δυνάμεως ( 14__512 εἰς δύναμιν, τήν ἐν τῇ πρακτικῇ τῶν ἀρετῶν προκοπήν· καί τήν ἀπό δόξης εἰς δόξαν, τῶν πνευματικῶν τῆς θεωρίας γνώσεων ἐπανάβασιν· καί τήν ἀπό τοῦ ῥητοῦ τῆς ἁγίας καί θείας Γραφῆς, ἐπί τό πνεῦμα μετάβασιν· οὕτω καί ἐν τῷ περί εὐχῶν τόπῳ γινόμενον χρή ποιεῖν· ἐπαίρειν τόν νοῦν ἀπό τῶν ἀνθρωπίνων· καί τό φρόνημα τῆς ψυχῆς, ἐπί τά θειότερα·","english":"For the one needs the courage and self-control that belong to practice, of which the blessed Elijah was the model; the other, the righteousness that belongs to natural contemplation, which the great Moses proclaimed through himself; and the other, the pure perfection that belongs to prudence, which the Lord made clear. And they were called tents because there are other, better and more glorious dwellings than these, which will receive those who are worthy in the age to come.\n\n(17) The man of practice is said to dwell in the flesh as a sojourner, since he cuts off the soul's attachment to the flesh through the virtues and strips away from himself the deceit of material things. The man of knowledge is said to sojourn even in virtue itself, since he still sees the truth in mirrors and riddles. For the self-subsistent forms of good things have not yet been contemplated by him as they are, through the enjoyment of face to face. For every saint journeys in an image of good things, as toward what is to come, crying out: I am a sojourner and a stranger, as all my fathers were. (18) The one who prays must never stand still in the lofty ascent that leads to God. For just as one must understand ascents according to \"from strength to strength\"—the progress in the practice of the virtues—and \"from glory to glory\"—the upward return of the spiritual knowledge of contemplation—and the passage from the literal sense of the holy and divine Scripture to the spirit—so also must one do this in the place of prayer: lift the mind above human things, and the thought of the soul to the more divine things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"ἵνα καί δυνηθῇ ὁ νοῦς ἀκολουθῆσαι τῷ διεληλυθότι τούς οὐρανούς, Ἰησοῦ τῷ Υἱῷ τοῦ Θεοῦ, πανταχοῦ ὄντι, καί πάντα διερχομένῳ δι᾿ ἡμᾶς οἰκονομικῶς, ἵνα καί ἡμεῖς ἀκολουθοῦντες αὐτῷ, πάντα διέλθωμεν τά μετ᾿ αὐτόν· καί γενώμεθα πρός αὐτόν, ἐάν γε νοῶμεν αὐτόν, οὐ κατά τήν σμικρότητα τῆς οἰκονομικῆς συγκαταβάσεως, ἀλλά κατά τήν μεγαλειότητα τῆς φυσικῆς ἀοριστίας. (ιθ΄) Καλόν ἀεί σχολάζειν καί ζητεῖν τόν Θεόν, ὡς προσετάγημεν. Κἄν γάρ κατά τήν παροῦσαν ζωήν ζητοῦντες ἐπί τό πέρας ἐλθεῖν τοῦ βάθους τοῦ Θεοῦ οὐ δυνάμεθα· ἀλλ᾿ ἴσως καί ἐπ᾿ ὀλίγον τοῦ βάθους αὐτοῦ φθάνοντες, θεωροῦμεν ἁγίων ἁγιώτερα, καί πνευματικῶν πνευματικώτερα. Καί δηλοῖ τυπικῶς ὁ ἀρχιερεύς, ἀπό τῶν ἁγίων τῶν τῆς αὐλῆς ἁγιωτέρων, ἐπί τά ἅγια τῶν Ἁγίων, ἁγιώτερα τῶν ἁγίων εἰσιών.\n\n(κ΄) Πᾶς τοῦ Θεοῦ λόγος, οὔτε πολύλογος, οὔτε πολυλογία ἐστίν· ἀλλ᾿ εἷς, συνεστώς ἐκ διαφόρων θεωρημάτων· ὧν ἕκαστον μέρος ἐστί τοῦ λόγου. Ὥστε ὁ λέγων ὑπέρ ἀληθείας, κἄν οὕτως εἰπεῖν δυνηθῇ ὡς μηδέν εἰς τό ζητούμενον παραλιπεῖν, ἕνα λόγον εἴρηκε τοῦ Θεοῦ.","english":"so that the mind may also be able to follow Jesus, the Son of God, who has passed through the heavens, who is everywhere and passes through all things for our sake in a providential manner, so that we too, following him, may pass through all things that are after him, and may come to be toward him—if indeed we understand him, not according to the smallness of the providential condescension, but according to the greatness of the natural boundlessness. (19) It is always good to be at leisure and to seek God, as we have been commanded. For even if in the present life we who seek are unable to come to the limit of the depth of God, yet perhaps even by reaching a little of his depth, we behold things holier than holy things, and things more spiritual than spiritual things. And the high priest indicates this typologically, passing from the holy things of the court, which are holier than the holy things, into the Holy of Holies, which are holier than the holy things.\n\n(20) Every word of God is neither many-worded nor is it many words; but it is one, composed of various contemplations, each of which is a part of the word. So that the one who speaks on behalf of truth, even if he is able so to speak as to leave nothing lacking in what is sought, has spoken one word of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"(κα΄) Ἐν μέν τῷ Χριστῷ, Θεῷ ὄντι καί Λόγου τοῦ Πατρός, ὅλον κατ᾿ οὐσίαν οἰκεῖ τό πλήρωμα τῆς θεότητος σωματικῶς· ἐν ἡμῖν δέ κατά χάριν οἰκεῖ τό πλήρωμα τῆς θεότητος, ἡνίκα πᾶσαν ἐν ἑαυτοῖς ἀθροίσωμεν ἀρετήν καί σοφίαν, μηδενί τρόπω κατά τό δυνατόν ( 14__514 ἀνθρώπῳ λειπομένην τῆς πρός τό ἀρχέτυπον ἀληθοῦς ἐκμιμήσεως. Οὐ γάρ ἀπεικός κατά τόν θέσει λόγον, καί ἐν ἡμῖν οἰκῆσαι τό πλήρωμα τῆς θεότητος, τό ἐκ διαφόρων συνεστηκός πνευματικῶν θεωρημάτων.\n\n(κβ΄) Ὥσπερ ὁ παρ᾿ ἡμῖν λόγος, ἐκ τοῦ νοῦ κατά φύσιν προερχόμενος, ἄγγελος τῶν κρυπτομένων τοῦ νοῦ κινημάτων ἐστίν· οὕτως ὁ Θεοῦ Λόγος, κατ᾿ οὐσίαν ἐγνωκώς τόν Πατέρα, καθάπερ Λόγος τόν γεννήσαντα Νοῦν, οὐδενός τῶν γεννητῶν προσβάλλειν αὐτῷ χωρίς αὐτοῦ δυναμένου, ἀποκαλύπτει ὅν ἔγνω Πατέρα, ὡς κατά φύσιν Λόγος, καθό καί Μεγάλης βουλῆς ἄγγελος λέγεται. (κγ΄) Μεγάλη βουλή τοῦ Θεοῦ καί Πατρός ἐστι, τό σεσιγημένον καί ἄγνωστον τῆς οἰκονομίας μυστήριον· ὅπερ πληρώσας διά τῆς σαρκώσεως ὁ μονογενής Υἱός, ἀπεκάλυψεν, ἄγγελος γενόμενος τῆς μεγάλης τοῦ Θεοῦ καί Πατρός καί προαιωνίου βουλῆς. Γίνεται δέ τῆς μεγάλης τοῦ Θεοῦ βουλῆς ἄγγελος, ὁ γνούς τοῦ μυστηρίου τόν λόγον, καί τοσοῦτον ἔργῳ τε καί λόγῳ διά πάντων ἀκαταλήκτως ὑψούμενος, μέχρις ἄν φθάσῃ τόν πρός αὐτόν τοσοῦτον κατελθόντα. (κδ΄) Εἰ δι᾿ ἡμᾶς ὁ τοῦ Θεοῦ Λόγος οἰκονομικῶς κατῆλθεν εἰς τά κατώτερα μέρη τῆς γῆς, καί ἀνῆλθεν ὑπεράνων πάντων τῶν οὐρανῶν, ὁ πάντη κατά φύσιν ἀκίνητος· ἐν ἑαυτῶ κατ᾿ οἰκονομίαν ὡς ἀνθρώπῳ, προενεργῶν τά ἐσόμενα·","english":"(21) In Christ, who is God and the Word of the Father, the whole fullness of deity dwells bodily according to essence; but in us the fullness of deity dwells according to grace, when we gather in ourselves every virtue and wisdom, in no way, so far as is possible for a human being, falling short of the true imitation of the archetype. For it is not unreasonable that, according to the principle of relation, the fullness of deity should dwell in us also, consisting as it does of various spiritual contemplations.\n\n(22) Just as our own word, proceeding by nature from the mind, is the messenger of the hidden movements of the mind, so the Word of God, who knows the Father according to essence, as a Word knows the Mind that begot him—since no created thing can approach him without him—reveals the Father whom he knows, as a Word by nature, inasmuch as he is also called the Messenger of Great Counsel. (23) The great counsel of God and the Father is the silent and unknown mystery of the economy; which the only-begotten Son, having fulfilled it through the incarnation, revealed, becoming the messenger of the great and eternal counsel of God and the Father. And he becomes a messenger of the great counsel of God, who knows the reason of the mystery, and is raised up through all things in deed and word without ceasing, until he reaches him who came down so far to him. (24) If for our sake the Word of God came down economically to the lower parts of the earth, and ascended above all the heavens, he who is by nature wholly immovable, pre-activating in himself, economically, as a man, the things that are to come;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"σκοπείτω χαίρων μυστικῶς, ὁ τήν φιλίαν στέργων τῆς γνώσεως, ὁποῖόν ἐστι τό κατ᾿ ἐπαγγελίαν τέλος τῶν ἀγαπώντων τόν Κύριον. (κε΄) Εἰ διά τοῦτο γέγονεν υἱός ἀνθρώπου καί ἄνθρωπος ὁ τοῦ Θεοῦ καί Πατρός Υἱός Θεός Λόγος, ἵνα ποιήσῃ θεούς καί υἱούς Θεοῦ τούς ἀνθρώπους· ἐκεῖ γενήσεσθαι πιστεύσωμεν, ἔνθα νῦν αὐτός ἐστιν ὁ Χριστός ὡς κεφαλή τοῦ ὅλου σώματος, καί ὑπέρ ἡμῶν γενόμενος ( 14__516 πρόδρομος πρός τόν Πατέρα, τό καθ᾿ ἡμᾶς. Ἐν γάρ συναγωγῇ θεῶν, τῶν σωζομένων, ἔσται Θεός μέσος ἱστάμενος, διανέμων τάς ἀξίας τῆς ἐκεῖθεν μακαριότητος· τοπικήν οὐκ ἔχων ἀπό τῶν ἀξίων διάστασιν.\n\n(κστ΄) Ὁ τάς ἐμπαθεῖς τῆς σαρκός ὀρέξεις ἔτι πληρῶν, ὠς εἰδωλολάτρης καί εἰδωλοποιός τήν γῆν οἰκεῖ τῶν Χαλδαίων. Ἐπάν δέ μικρόν τά πράγματα διακρίνας, αἴσθησιν λάβῃ τῶν καθηκόντων τῆς φύσεως τρόπων, τήν γῆν τῶν Χαλδαίων ἀφείς, ἔρχεται εἰς Χαῤῥάν τῆς Μεσοποταμίας· τήν μεταίχμιον ἀρετῆς καί κακίας λέγω κατάστασιν, τήν μήπω τῆς κατ᾿ αἴσθησιν πλάνης καθαράν γενομένην. Τοῦτο γάρ ἡ Χαῤῥάν. Εἰ δέ καί τήν δι᾿ αἰσθήσεως γενομένην σύμμετρον τοῦ καλοῦ σύνεσιν ὑπερκύψῃ, πρός τήν γῆν ἐπείξεται τήν ἀγαθήν· τοῦτ᾿ ἔστιν, εἰς τήν πάσης κακίας καί ἀγνωσίας ἐλευθέραν κατάστασιν· ἥν ὁ ἀψευδής Θεός δείκνυσι καί ἐπαγγέλλεται δώσειν ὥσπερ ἔπαθλον ἀρετῆς, τοῖς ἀγαπῶσιν αὐτόν. (κζ΄) Εἰ ἐσταυρώθη δι᾿ ἡμᾶς ἐξ ἀσθενείας ὁ τοῦ Θεοῦ Λόγος, καί ἠγέρθη ἐκ δυνάμεως Θεοῦ, δῆλον ὅτι πνευματικῶς δι᾿ ἡμᾶς ἀεί τοῦτο καί ποιεῖ καί πάσχει· ὡς πᾶσι πάντα γινόμενος, ἵνα σώσῃ τούς πάντας.","english":"Let the one who cherishes the friendship of knowledge rejoice and contemplate mystically what is the end promised to those who love the Lord. (25) If for this reason the Son of God and Father, God the Word, became Son of Man and a man—namely, that He might make men gods and sons of God—let us believe that we shall be there where Christ Himself now is as the head of the whole body, and where He has become for us a forerunner to the Father, in our own measure. For in the assembly of gods—of those who are saved—God will stand in the midst, distributing the dignities of the blessedness that is there, having no local separation from those who are worthy.\n\n(26) The one who still fulfills the passionate desires of the flesh dwells in the land of the Chaldeans as an idolater and idol-maker. But when, having distinguished matters a little, he receives a perception of the modes that befit nature, leaving the land of the Chaldeans, he comes to Harran of Mesopotamia—I mean the intermediate state between virtue and vice, the one not yet made pure from the error that comes through sense-perception. For this is Harran. And if he also rises above the measured understanding of the good that comes through sense-perception, he will hasten to the good land—that is, to the state free from all evil and ignorance—which the God who does not lie shows and promises to give as a prize of virtue to those who love Him. (27) If the Word of God was crucified for us from weakness, and was raised by the power of God, it is clear that spiritually He always does and suffers this for us, becoming all things to all, that He might save all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"Οὐκοῦν καλῶς ὁ θεῖος Ἀπόστολος ἐν τοῖς Κορινθίοις ἀσθενοῦσιν, οὐδέν ἔκρινεν εἰδέναι, εἰ μή Ἰησοῦν Χριστόν, καί τοῦτον ἐσταυρωμένον. Ἐφεσίοις δέ γράφει, τελείοις οὖσι, τό, Συνήγειρε καί συνεκάθισεν ἡμᾶς ὁ Θεός ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ· κατά τήν\n\nἀναλογοῦσαν ἑκάστῳ δύναμιν, τόν τοῦ Θεοῦ Λόγον γίνεσθαι φάσκων. Σταυροῦται τοίνυν τοῖς ἔτι πρός εὐσέβειαν πρακτικῶς εἰσαγομένοις, τάς ἐμπαθεῖς αὐτῶν τῷ θείῳ φόβῳ προσηλῶν ἐνεργείας. Ἀνίσταται δέ καί ἄνεισιν εἰς οὐρανούς, τοῖς ὅλον τόν παλαιόν ἀπεκδυσαμένοις ἄνθρωπον, τόν φθειρόμενον κατά τάς ἐπιθυμίας τῆς ἀπάτης· καί ὅλον τόν νέον ἐνδυσαμένοις, τόν διά τοῦ ( 14__518 Πνεύματος κατ᾿ εἰκόνα Θεοῦ κτιζόμενον, καί πρός τόν Πατέρα τῆς ἐν αὐτοῖς χάριτος γενομένοις· Ὑπεράνω πάσης Ἀρχῆς καί Ἐξουσίας καί Δυνάμεως καί Κυριότητος, καί παντός ὀνόματος ὀνομαζομένου, εἴτε ἐν τῷ αἰῶνι τούτῳ, εἴτε ἐν τῷ μέλλοντι. Πάντα γάρ τά μετά Θεόν, καί πράγματα καί ὀνόματα καί ἀξιώματα, ὑπό τόν ἐν τῷ Θεῷ διά τῆς χάριτος γενησόμενον ἔσται.","english":"Therefore the divine Apostle rightly judged that among the Corinthians who were weak he knew nothing except Jesus Christ, and him crucified. But to the Ephesians, who were perfect, he writes, God raised us up together and seated us together in the heavenly places in Christ Jesus, saying that, according to the capacity proportionate to each one, the Word of God becomes [all things]. He is crucified, then, for those who are still being introduced to godliness in the practical life, nailing fast their passionate energies by divine fear. And he rises and ascends into the heavens for those who have wholly put off the old man, who is corrupted by the desires of deceit, and have wholly put on the new man, who is created through the Spirit in the image of God, and have become toward the Father of the grace within them: far above all Principality and Authority and Power and Dominion, and every name that is named, whether in this age or in the age to come. For all things after God—both realities and names and dignities—will be subject to the one who is to become in God through grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"(κη΄) Ὥσπερ πρό τῆς ἐμφανοῦς καί κατά σάρκα παρουσίας, νοητῶς ὁ τοῦ Θεοῦ Λόγος τοῖς πατριάρχαις καί προφήταις ἐνεδήμει, προτυπῶν τά μυστήρια τῆς αὐτοῦ παρουσίας· οὕτω καί μετά ταύτην τήν ἐνδημίαν, οὐ μόνον ἐν τοῖς ἔτι νηπίοις παραγίνεται, διατρέφων πνευματικῶς καί ἄγων πρός ἡλικίαν τῆς κατά Θεόν τελειότητος· ἀλλά καί ἐν τοῖς τελείοις, προδιαγράφων αὐτοῖς κρυφίως τῆς μελλούσης αὐτοῦ παρουσίας ὡς ἐν εἰκόνι τούς χαρακτῆρας. (κθ΄) Ὥσπερ οἱ τοῦ νόμου καί τῶν προφητῶν λόγοι, πρόδρομοι τυγχάνοντες τῆς κατά σάρκα τοῦ Λόγου παρουσίας, τάς ψυχάς εἰς Χριστόν ἐπαιδαγώγουν· οὕτω καί αὐτός ὁ δεδοξασμένος τοῦ Θεοῦ Λόγος σαρκωθείς, πρόδρομος τῆς πνευματικῆς αὐτοῦ παρουσίας γεγένηται· παιδαγωγῶν τάς ψυχάς διά τῶν οἰκείων λόγων, πρός ὑποδοχήν τῆς ἐμφανοῦς αὐτοῦ θεϊκῆς παρουσίας· ἥν ἀεί μέν ποιεῖται, μεταβάλλων ἀπό τῆς σαρκός πρός τό πνεῦμα διά τῶν ἀρετῶν τούς ἀξίους· ποιήσει δέ καί ἐπί τέλει τοῦ αἰῶνος, ἐμφανῶς ἀποκαλύπτων τά τέως πᾶσιν ἀπόῤῥητα.","english":"(28) Just as before his manifest and bodily coming, the Word of God dwelt in a spiritual manner among the patriarchs and prophets, prefiguring the mysteries of his coming, so also after this indwelling he comes not only to those who are still infants, nourishing them spiritually and leading them to the stature of perfection according to God, but also to those who are perfect, secretly sketching out for them, as in an image, the features of his future coming. (29) Just as the words of the law and the prophets, being forerunners of the Word's coming in the flesh, led souls by instruction to Christ, so also the glorified Word of God himself, having become flesh, has become the forerunner of his own spiritual coming, instructing souls through his own words for the reception of his manifest divine coming—a coming which he always brings about, transforming the worthy from flesh to spirit through the virtues, and which he will also bring about at the end of the age, manifestly revealing the things that until then were hidden from all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"(λ΄) Ὅσον ἐγώ εἰμι ἀτελής καί ἀνυπότακτος, μή ὑπακούων τοῦ Θεοῦ διά τῆς ἐργασίας τῶν ἐντολῶν· μήτε γινόμενος κατά τήν γνῶσιν τέλειος ταῖς φρεσίν· ἀτελής καί ἀνυπόκτατος τό κατ᾿ ἐμέ καί Χριστός νομίζεται δι᾿ ἐμέ· μειῶ γάρ αὐτόν καί κολοβῶ, μή συναυξάνων αὐτῷ κατά πνεῦμα, ὡς σῶμα Χριστοῦ τυγχάνων καί μέλη ἐκ μέρους.\n\n(λα΄) Ἀνατέλλει ὁ ἥλιος, καί δύνει ὁ ἥλιος, φησίν ἡ Γραφή. Οὐκοῦν ( 14__520 καί ὁ Λόγος, ποτέ μέν νομίζεται ἄνω, ποτέ δέ κάτω, κατά τήν ἀξίαν δηλονότι, καί αὐτόν τόν λόγον ἤ τόν τρόπον, τῶν μετερχομένων τήν ἀρετήν, καί περί τήν θείαν κινουμένων γνῶσιν. Μακάριος δέ, ὁ κρατῶν ἄδυτον ἐν ἑαυτῷ, κατά τόν τοῦ Ναυῆ Ἰησοῦν, τόν τῆς δικαιοσύνης ἥλιον· ὅλον τό μέτρον τῆς κατά τήν παροῦσαν ζωήν ἡμέρας, κακίας ἑσπέρᾳ καί ἀγνωσίας μή περιγραφόμενον, ἵνα δυνηθῇ νομίμως τροπώσασθαι τούς ἐπανισταμένους αὐτοῦ πνηρούς δαίμονας. (λβ΄) Ὑψούμενος ἐν ἡμῖν ὁ τοῦ Θεοῦ Λόγος διά πράξεως καί θεωρίας, πάντας ἕλκει πρός ἑαυτόν· τούς τε περί σάρκα καί ψυχήν καί φύσιν τῶν ὄντων ἡμετέρους λογισμούς τε καί λόγους, καί αὐτά τά μέλη τοῦ σώματος καί τάς αἰσθήσεις κατ᾿ ἀρετήν καί γνῶσιν ἁγιάζων, καί ὑπό τόν αὑτοῦ ζυγόν ποιούμενος. Ὁ τοίνυν θεατής τῶν θείων ἀναβαινέτω κατά σπουδήν, ἀκολουθῶν τῷ Λόγῳ· μέχρις οὗ φθάσῃ τόν τόπον, οὗ ἐστιν. Ἐκεῖ γάρ ἕλκει, καθώς φησιν ὁ Ἐκκλησιαστής, Καί εἰς τόπον αὐτοῦ ἕλκει· δηλονότι τούς ἀκολουθοῦντας αὐτῷ, ὡς μεγάλῳ Ἀρχιερεῖ, καί εἰσάγοντι εἰς τά Ἅγια τῶν ἁγίων· ἔνθα τό καθ᾿ ἡμᾶς αὐτός ὑπέρ ἡμῶν πρόδρομος εἰσῆλθεν.","english":"(30) To the extent that I am imperfect and insubordinate, not obeying God through the working of the commandments, nor becoming perfect in understanding through knowledge, to that extent Christ too is considered imperfect and insubordinate in my regard, on my account. For I diminish him and cut him short, not growing together with him in the Spirit, since I am a body of Christ and members in part.\n\n(31) The sun rises, and the sun sets, says the Scripture. Therefore the Word too is sometimes considered above and sometimes below—evidently according to the worth, whether of the Word himself or of the manner of life, of those who pursue virtue and are moved toward divine knowledge. Blessed is the one who, like Joshua son of Nun, keeps the sun of righteousness undown within himself, the whole measure of the day of this present life not being bounded by the evening of vice and ignorance, so that he may be able lawfully to rout the wicked demons that rise up against him. (32) The Word of God, being exalted in us through practice and contemplation, draws all to himself—sanctifying both our reasonings and words concerning flesh and soul and the nature of beings, and the very members of the body and the senses, in virtue and knowledge, and placing them under his own yoke. Let the beholder of divine things therefore ascend with zeal, following the Word, until he reaches the place where he is. For there he draws, as Ecclesiastes says, and draws to his own place—evidently those who follow him as a great High Priest, and who brings them into the Holy of Holies, where he himself entered as our forerunner on our behalf.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"(λγ΄) Ὁ τήν κατ᾿ εὐσέβειαν μετιών φιλοσοφίαν, καί πρός τάς ἀοράτους παρατασσόμενος δυνάμεις· εὐχέσθω, τήν τε φυσικήν διάκρισιν αὐτῷ παραμεῖναι (φῶς ἔχουσαν σύμμετρον), καί τήν φωτιστικήν τοῦ Πνεύματος χάριν. Ἡ μέν γάρ, παιδαγωγεῖ τήν σάρκα πρός ἀρετήν διά πράξεως· ἡ δέ, φωταγωγεῖ τόν νοῦν, τήν τῆς\n\nσοφίας πάντων προκρῖναι συμβίωσιν· καθ᾿ ἥν, τῶν τε τῆς κακίας ὀχυρωμάτων καί παντός ὑψώματος ἐπαιρομένου κατά τήν γνώσεως τοῦ Θεοῦ, ποιεῖται τήν καθαίρεσιν. Καί δηλοῖ δι᾿ εὐχῆς αἰτῶν ὁ τοῦ Ναυῆ Ἰησοῦς, στῆναι τόν ἥλιον κατά Γαβαώ· τουτέστιν, ( 14__522 ἄδυτον αὐτῷ τό φῶς τῆς γνώσεως τοῦ Θεοῦ, κατά τό ὄρος τῆς κατά νοῦν θεωρίας φυλαχθῆναι· καί τήν σελήνην κατά φάραγγα· τουτέστι, τήν φυσικήν διάκρισιν ἐπί τῆς σαρκικῆς ἀσθενείας κειμένην, ἀπό τῆς ἀρετῆς ἀναλλοίωτον διαμεῖναι.\n\n(λδ΄) Ἡ Γαβαώ ἐστιν, ὁ ὑψηλός νοῦς· ἡ δέ φάραγξ ἐστίν ἡ τῷ θανάτῳ ταπεινωθεῖσα σάρξ. Καί ὁ μέν ἥλιός ἐστιν, ὁ φωτίζων τόν νοῦν Λόγος, καί χορηγῶν αὐτῶ θεωρημάτων δύναμιν· καί πάσης ἀγνοίας αὐτόν ἀπαλλάσσων· ἡ δέ σελήνη, ὁ κατά φύσιν νόμος ἐστίν, ὁ πείθων τήν σάρκα νομίμως ὑποταγῆναι τῷ Πνεύματι, πρός τό δέξασθαι τῶν ἐντολῶν τήν ζυγόν. Φύσεως δέ σύμβολον ἡ σελήνη, διά τό τρεπτόν· ἀλλ᾿ ἐν τοῖς ἁγίοις ἄτρεπτος διαμένει, διά τήν ἀναλλοίωτον ἕξιν τῆς ἀρετῆς.","english":"(33) The one who pursues the philosophy that accords with piety and arrays himself against the invisible powers should pray that natural discernment remain with him (possessing a proportionate light), and that the illuminating grace of the Spirit remain as well. For the one guides the flesh toward virtue through action; the other leads the mind into light, to prefer the companionship of wisdom above all things, by which he makes the demolition of the strongholds of vice and of every height that exalts itself against the knowledge of God. And Jesus the son of Nun makes this clear by asking in prayer that the sun stand still at Gibeon—that is, that the light of the knowledge of God be undimmed for him, kept on the mountain of the contemplation according to the mind; and the moon at the valley—that is, that natural discernment, lying upon the weakness of the flesh, remain unchangeable from virtue.\n\n(34) Gibeon is the lofty mind; the valley is the flesh humbled by death. And the sun is the Word, who enlightens the mind and supplies it with the power of contemplations, and delivers it from all ignorance; and the moon is the law according to nature, which persuades the flesh to be lawfully subjected to the Spirit, so as to receive the yoke of the commandments. The moon is a symbol of nature because of its mutability; but among the saints it remains immutable, through the unchangeable habit of virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"(λε΄) Οὐκ ἔξω τῶν ζητούντων χρή ζητεῖσθαι τόν Κύριον· ἀλλ᾿ ἐν ἑαυτοῖς, διά τήν ἐν ἔργοις πίστεως αὐτόν χρή ζητεῖν τούς ζητοῦντας. Ἐγγύς γάρ σου, φησί, τό ῥῆμά ἐστιν ἐν τῷ στόματί σου καί ἐν τῇ καρδίᾳ σου· τουτέστι τό ῥῆμα τῆς πίστεως· ὡς αὐτοῦ ὄντος τοῦ Χριστοῦ καί ῥήματος τοῦ ζητουμένου. (λστ΄) Μήτε τό ὕψος τῆς θεϊκῆς ἀπειρίας ἐννοήσαντες, ἀπελπίσωμεν τήν τοῦ Θεοῦ φιλανθρωπίαν, ὡς οὐ φθάνουσαν διά τό ὕψος μέχρις ἡμῶν· μήτε ἄπειρον βάθος τῆς ἡμῶν διά τήν ἁμαρτίαν πτώσεως ἐνθυμηθέντες, ἀνάστασιν γίνεσθαι τῆς ἐν ἡμῖν νεκρωθείσης ἀρετῆς ἀπιστήσωμεν. Ἀμφότερα γάρ δυνατά τῷ Θεῷ· καί τό κατελθεῖν καί φωτίσαι τόν νοῦν ἡμῶν διά γνώσεως· καί τό ἀναστῆσαι πάλιν τήν ἀρετήν ἐν ἡμῖν, καί ἑαυτῷ συνυψῶσαι διά τῶν ἔργων τῆς δικαιοσύνης. Μή γάρ εἴπῃς, φησίν, ἐν τῇ καρδίᾳ σου· Τίς ἀναβήσεται εἰς τόν οὐρανόν; τουτέστι Χριστόν καταγαγεῖν· ἤ, Τίς καταβήσεται εἰς τήν ἄβυσσον; τουτέστι Χριστόν ἐκ νεκρῶν ἀναγαγεῖν. Τυχόν δέ κατ᾿ ἄλλην ἐκδοχήν, ἄβυσσός ἐστι, πάντα τά μετά Θεόν· ἐν οἷς ὅλος ὅλοις κατά πρόνοιαν ὁ τοῦ Θεοῦ γίνεται Λόγος, ὡς ζωή ( 14__524 νεκροῖς ἐπιφοιτῶσα τοῖς οὖσι. Νεκρά γάρ πάντα τά ζῶντα μεθέξει ζωῆς. Οὐρανόν δέ, τήν φυσικήν τοῦ Θεοῦ κρυφιότητα, καθ᾿ ἥν πᾶσίν ἐστιν ἀκατάληπτος. Εἰ δέ τις ἐκλάβοι πάλιν, οὐρανόν μέν εἶναι τόν τῆς θεολογίας λόγον· ἄβυσσον δέ, τό τῆς οἰκονομίας μυστήριον οὐκ ἀπεικότως ἐρεῖ κατά τόν ἐμόν λόγον. Ἀμφότερα γάρ δυσεπίβατα τοῖς ἀποδεικτικῶς ζητεῖν ἐπιχειροῦσι· μᾶλλον δέ παντελῶς ἄβατα, δίχα πίστεως ἐρευνώμενα.","english":"(35) It is not outside those who seek that the Lord must be sought; but those who seek must seek him within themselves, because of the faith that is shown in works. For, it says, the word is near you, in your mouth and in your heart—that is, the word of faith—since Christ himself is the word that is sought. (36) Let us neither, having contemplated the height of the divine boundlessness, despair of God's love for humanity, as though because of its height it could not reach as far as us; nor, having considered the infinite depth of our fall because of sin, disbelieve that there can be a resurrection of the virtue that has been put to death in us. For both are possible for God: both to descend and to enlighten our mind through knowledge, and to raise up virtue in us again and exalt it together with himself through the works of righteousness. For do not say, it says, in your heart: Who will ascend into heaven?—that is, to bring Christ down; or, Who will descend into the abyss?—that is, to bring Christ up from the dead. Perhaps, according to another interpretation, the abyss is everything that is after God, in which the Word of God wholly becomes present to all things wholly by providence, as life visiting the dead among existing things. For all living things are dead by participation in life. And heaven is the natural hiddenness of God, by which he is incomprehensible to all. But if someone should take it again to mean that heaven is the account of theology and the abyss the mystery of the economy, he will speak not unreasonably, in my judgment. For both are hard to approach for those who attempt to seek by demonstration—or rather, completely impassable when investigated without faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"(λζ΄) Ἐν μέν πρακτικῷ, τοῖς τῶν ἀρετῶν τρόποις παχυνόμενος ὁ λόγος, γίνεται σάρξ· ἐν δέ τῷ θεωρητικῷ, τοῖς πνευματικοῖς νοήμασι λεπτυνόμενος, γίνεται ὥσπερ ἦν ἐν ἀρχῇ, Θεός Λόγος.\n\n(λη΄) Ποιεῖ σάρκα τόν λόγον, ὁ παραδείγμασι καί ῥήμασι παχυτέροις διά τήν ἀνάλογον τῶν ἀκουόντων δύναμιν, ἠθικήν τοῦ λόγου τήν διδασκαλίαν ποιούμενος· καί πάλιν ποιεῖ πνεῦμα τόν λόγον, ὁ τοῖς ὑψηλοῖς θεωρήμασι τήν μυστικήν ἐκτιθέμενος θεολογίαν.\n\n(λθ΄) Ὁ μέν ἐκ τῶν θέσεων καταφατικῶς θεολογῶν, σάρκα ποιεῖ τόν λόγον· οὐκ ἔχων ἄλλοθεν, ἤ ἐκ τῶν ὁρωμένων καί ψηλαφωμένων τόν Θεόν γινώσκειν ὡς αἴτιον· ὁ δέ ἀποφατικῶς ἐκ τῶν ἀφαιρέσεων θεολογῶν, πνεῦμα ποιεῖ τόν λόγον, ὡς ἐν ἀρχῇ Θεόν ὄντα, καί πρός Θεόν ὄντα, ἐξ οὐδενός τό παράπαν τῶν γνωσθῆναι δυναμένων, καλῶς γινώσκων τόν ὑπεράγνωστον. (μ΄) Ὁ μαθών ὀῤῥύσειν κατά τούς πατριάρχας διά πράξεως καί θεωρίας τά ἐν αὐτῷ τῆς ἀρετῆς καί τῆς γνώσεως φρέατα, τόν Χριστόν ἔνδον εὑρήσει τήν πηγήν τῆς ζωῆς· ἀφ᾿ ἧς πίνειν ἡμᾶς ἡ σοφία παρακελεύεται, λέγουσα· Πίνε ὕδατα","english":"(37) In the practical life, the Word, grown thick with the modes of the virtues, becomes flesh; but in the contemplative life, thinned out by spiritual concepts, it becomes as it was in the beginning, God the Word.\n\n(38) He makes the Word flesh who, by examples and by coarser words, on account of the proportionate capacity of his hearers, makes the teaching of the Word ethical; and again he makes the Word spirit who, by lofty contemplations, sets forth the mystical theology.\n\n(39) He who theologizes affirmatively from posited terms makes the Word flesh, having no other way to know God as cause than from things seen and handled; but he who theologizes negatively from abstractions makes the Word spirit, knowing well the supremely unknowable as being God in the beginning and being toward God, from nothing at all of the things that can be known. (40) He who has learned to dig, after the manner of the patriarchs, through practice and contemplation, the wells of virtue and knowledge within himself, will find Christ within, the fountain of life; from which Wisdom urges us to drink, saying: Drink waters","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"ἀπό σῶν ἀγγείων, καί ἀπό σῶν φρεάτων πηγῆς· ὅπερ ποιοῦντες, εὑρήσομεν ἔνδον ἡμῶν ὄντας τούς αὐτῆς θησαυρούς.\n\n(μα΄) Οἱ κτηνωδῶς πρός μόνην τήν αἴσθησιν ζῶντες, ἐπισφαλῶς ( 14__526 ἑαυτοῖς σάρκα ποιοῦσι τόν λόγον· εἰς ὑπηρεσίαν μέν παθῶν, τοῖς τοῦ Θεοῦ καταχρώμενοι κτίσμασι· τόν δέ τῆς σοφίας τῆς πᾶσιν ἐμφαινομένης, οὐ κατανοοῦντες λόγον, πρός τό γνῶναι καί δοξάσαι τόν Θεόν ἐκ τῶν αὐτοῦ ποιημάτων· καί συνιέναι πόθεν, καί τί, καί ἐπί τίνι, καί ποῦ φέρεσθαι διά τῶν ὁρωμένων γεγόναμεν· ἀλλ᾿ ἐν σκότει τόν αἰῶνα τοῦτον διαπορευόμενοι, μόνην τήν περί Θεόν ἀμφοῖν ταῖν χεροῖν ψηλαφῶσιν ἀγνωσίαν. (μβ΄) Οἱ μόνῳ τῷ ῥητῷ τῆς ἁγίας Γραφῆς παρακαθήμενοι, καί τῇ σωματικῇ τοῦ νόμου λατρείᾳ δεσμοῦντες τῆς ψυχῆς τό ἀξίωμα, ψεκτῶς ποιοῦσιν ἑαυτοῖς σάρκα τόν λόγον· ἀλόγων ζώων θυσίαις εὐαρεστεῖσθαι νομίζοντες τόν Θεόν· οἷς πολύ τό σῶμα πεφρόντισται, τοῖς ἐκτός καθαρσίοις· τῆς δέ ψυχῆς παρημέληται τό κάλλος, ταῖς τῶν παθῶν κηλίσι στιζόμενον· ὑπέρ ἧς, ἡ πᾶσα τῶν ὁρωμένων προβέβληται δύναμις, καί πᾶς λόγος θεῖος καί νόμος ἐκδέδοται. (μγ΄) Εἰς πτῶσιν καί ἀνάστασιν πολλῶν κεῖσθαι τόν Κύριον λέγει τό ἅγιον Εὐαγγέλιον. Οὐκοῦν σκοπήσωμεν, μήπως εἰς πτῶσιν μέν, τῶν τε πρός μόνην τήν αἴσθησιν τήν ὁρωμένην θεωρούντων κτίσιν, καί τῶν μόνῳ τῷ ῥητῷ στοιχούντων τῆς ἁγίας Γραφῆς· ὡς μή δυναμένων πρός τό καινόν πνεῦμα διαβῆναι τῆς χάριτος διά τήν ἄνοιαν·","english":"From your vessels, and from your wells of the spring; doing which, we shall find its treasures within us.\n\n(41) Those who live in a beastly manner, directed only to sense-perception, dangerously make the Word flesh for themselves: using the creatures of God for the service of the passions, and not understanding the principle of wisdom that is manifest in all things, so as to know and glorify God from his own works, and to understand whence, and what, and for what, and where we have come to be borne through the things that are seen; but passing through this age in darkness, they grope with both hands only the ignorance concerning God. (42) Those who sit at the mere letter of the Holy Scripture, and by the bodily worship of the law bind the dignity of the soul, blameworthily make the Word flesh for themselves, thinking that God is pleased with the sacrifices of irrational animals; by whom the body is much cared for, with external purifications; but the beauty of the soul has been neglected, being stained with the filth of the passions; for the sake of which the whole power of things seen has been set forth, and every divine principle and law has been delivered. (43) The holy Gospel says that the Lord is set for the fall and rising again of many. Let us therefore consider, lest he is set for a fall of those who contemplate the visible creation only by sense-perception, and of those who follow only the letter of the Holy Scripture, as being unable to pass over to the new spirit of grace because of their folly;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"ἀνάστασιν δέ, τῶν πνευματικῶς τά τε κτίσματα τοῦ Θεοῦ καί τά ῥήματα θεωρούντων τε καί ἀκουόντων, καί τοῖς καθήκουσι τρόποις μόνης τῆς κατά ψυχήν θείας εἰκόνος ἐπιμελουμένων. (μδ΄) Τό, κεῖσθαι τόν Κύριον εἰς πτῶσιν πολλῶν καί ἀνάστασιν ἐν τῷ Ἰσραήλ, ἐπαινετῶς μόνον νοούμενον, εἰς πτῶσιν μέν νοεῖται, τῶν ἐν ἑκάστῳ τῶν πιστευόντων τῶν παθῶν τε καί πονηρῶν λογισμῶν· ἀνάστασιν δέ, τῶν ἀρετῶν καί παντός θεοφιλοῦς λογισμοῦ (με΄) Ὁ μόνον τῶν ἐν γενέσει καί φθορᾷ δημιουργόν νομίζων τόν ( 14__528 Κύριον, εἰς κηπουρόν αὐτόν παραγνωρίζει, κατά τήν Μαγδαληνήν Μαρίαν. Διό πρός ὠφέλειαν φεύγει τοῦ τοιούτου τήν ἀφήν ὁ Δεσπότης, μήπω παρ᾿ αὐτῷ δυνηθείς ἀναβῆναι πρός τόν Πατέρα, λέγων· Μή μου ἅπτου. Γινώσκει γάρ βλάπτεσθαι, τόν μετά τοιαύτης αὐτῷ προσερχόμενον ταπεινοτέρας προλήψεως. (μστ΄) Οἱ διά τόν φόβον τῶν Ἰουδαίων κατά τήν Γαλιλαίαν ἐν τῷ ὑπερῴῳ κλείσαντες τάς θύρας καθήμενοι· τουτέστι, οἱ διά τόν φόβον τῶν πνευμάτων τῆς πονηρίας, κατά τήν χώραν τῶν ἀποκαλύψεων, ἐν τῷ ὕψει τῶν θείων θεωρημάτων ἀσφαλῶς βεβηκότες, θυρῶν δίκην μύσαντες τάς αἰσθήσεις, παραγινόμενον ἀγνώστως δέχονται τόν τοῦ Θεοῦ Λόγον, ἄνευ τῆς κατ᾿ αἴσθησιν ἐνεργείας αὐτοῖς ἐπιφαινόμενον· ἀπάθειάν τε διά τῆς ἐμπνεύσεως δωρούμενον· καί τήν κατά πνευμάτων πονηρῶν ἐξουσίαν παρέχοντα, καί δεικνύοντα τῶν αὐτοῦ μυστηρίων τά σύμβολα.","english":"And the resurrection, of those who spiritually both contemplate and hear the creations of God and His words, and who in fitting ways take care of the divine image of the soul alone. (44) That \"the Lord is appointed for the fall and resurrection of many in Israel,\" understood only in a praiseworthy sense, is understood as a fall of the passions and evil thoughts in each of the faithful, and a resurrection of the virtues and of every God-loving thought. (45) He who thinks the Lord is only the Creator of things in generation and corruption misrecognizes Him as a gardener, like Mary Magdalene. Therefore, for the benefit of such a one, the Master flees his touch, since He had not yet been able to ascend to the Father in him, saying, \"Do not touch me.\" For He knows that the one who approaches Him with such a lowlier preconception is harmed. (46) Those who, because of fear of the Jews, sat with the doors shut in the upper room in Galilee—that is, those who, because of fear of the spirits of wickedness, have stood securely in the land of revelations, in the height of divine contemplations, closing their senses like doors—receive the Word of God, who comes to them unknown, appearing to them without the activity of sense perception, granting dispassion through His inspiration, and providing authority over wicked spirits, and showing the symbols of His mysteries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"(μζ΄) Τοῖς μὲν κατὰ σάρκα τὸν περὶ τοῦ Θεοῦ λόγον ἐρευνῶσιν, ὁ Κύριος οὐκ ἀναβαίνει πρὸς τὸν Πατέρα· τοῖς δὲ κατὰ πνεῦμα διὰ τῶν ὑψηλῶν θεωρημάτων ἐκζητοῦσιν αὐτὸν, ἀναβαίνει πρὸς τὸν Πατέρα. Μὴ τοίνυν διὰ παντὸς κρατῶμεν κάτω, τὸν ὑπὲρ ἡμῶν κάτω διὰ φιλανθρωπίαν γενόμενον, ἀλλ' ἄνω πρὸς τὸν Πατέρα σὺν αὐτῷ γενώμεθα, τὴν γῆν ἀφέντες καὶ τὰ περὶ τὴν γῆν, ἵνα μὴ καὶ ἡμῖν εἴπῃ τὸ ρηθὲν τοῖς Ἰουδαίοις ἀδιορθώτοις μείνασιν, \"ὑπάγω ὅπου ὑμεῖς οὐ δύνασθε ἐλθεῖν\". Χωρὶς γὰρ τοῦ Λόγου, πρὸς τὸν Πατέρα τοῦ Λόγου γενέσθαι, ἀμήχανον. (μη΄) Ἡ γῆ τῶν Χαλδαίων ἐστίν, ὁ ἐμπαθής βίος· ἐν ᾧ τῶν ἁμαρτημάτων δημιουργεῖται καί προσκυνεῖται τά εἴδωλα. Ἡ δέ Μέση τῶν ποταμῶν ἐστιν, ὁ ἐπαμφοτερίζων τοῖς ἐναντίοις τρόπος. Ἡ δέ γῆ τῆς ἐπαγγελίας ἐστίν, ἡ παντός\n\nἀγαθοῦ πεπληρωμένη κατάστασις. Πᾶς οὖν ὁ ταύτης κατά τόν παλαιόν Ἰσραήλ ἀμελῶν τῆς ἕξεως, ( 14__530 πρός δουλείαν πάλιν κατασύρεται παθῶν, τῆς δοθείσης ἐλευθερίας στερούμενος.","english":"(47) For those who investigate the word concerning God according to the flesh, the Lord does not ascend to the Father; but for those who seek Him according to the spirit through lofty contemplations, He ascends to the Father. Let us not, then, always keep our hold on things below—on Him who for our sake became below through His love for humanity—but let us become above with Him, toward the Father, leaving behind the earth and the things upon the earth, so that He may not also say to us what was spoken to the Jews who remained uncorrected: \"I go where you cannot come.\" For without the Word it is impossible to come to the Father of the Word. (48) The land of the Chaldeans is the passionate life, in which the idols of sins are fashioned and worshipped. And the midst of the rivers is the manner that wavers between opposites. And the land of promise is the state filled with every good thing. Everyone, then, who, like the old Israel, neglects the condition of this land is dragged down again into slavery to the passions, being deprived of the freedom that was given.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"(μθ΄) Σημειωτέον, ὡς οὐδείς τῶν ἁγίων ἑκουσίως φαίνεται κατελθών εἰς τήν Βαβυλωνίαν. Οὐ γάρ θέμις, οὔτε συνέσεώς ἐστι λογικῆς, τῶν ἀγαθῶν ἀνθαιρεῖσθαι τά χείρονα, τούς τόν Θεόν ἀγαπῶντας. Εἰ δέ τινες αὐτῶν κατά βίαν ἐκεῖ τῷ λαῷ συναπήχθησαν, νοοῦμεν διά τούτων τούς μή προηγουμένως, ἀλλά κατά περίστασιν, σωτηρίας ἕνεκεν τῶν χρῃζόντων χειραγωγίας, ἀφέντας τόν ὑψηλότερον τῆς γνώσεως λόγον, καί τήν περί παθῶν μετερχομένους διδασκαλίαν· καθ᾿ ἥν καί ὁ μέγας Ἀπόστολος ἐν σαρκί λυσιτελέστερον ἔκρινεν εἶναι· τουτέστι, τῇ ἡθικῇ διδασκαλίᾳ, διά τούς μαθητάς· ὅλον ἔχων τόν πόθον ἀναλῦσαι τῆς ἠθικῆς διδασκαλίας, καί σύν Χριστῷ γενέσθαι, διά τῆς κατά νοῦν ὑπερκοσμίου καί ἁπλῆς θεωρίας.\n\n(ν΄) Ὥσπερ πνιγόμενον τῷ πονηρῷ πνεύματι τόν Σαούλ, ψάλλων μετά τῆς κιννύρας ἀνέπαυεν ὁ μακάριος Δαβίδ· οὕτω καί πᾶς λόγος πνευματικός, γνωστικοῖς ἡδυνόμενος θεωρήμασιν, ἀναπαύει τόν ἐπιληπτευόμενον νοῦν, τῆς πνιγούσης αὐτόν πονηρᾶς ἐλευθερῶν συνειδήσεως.","english":"(49) It must be noted that none of the saints is seen to have gone down willingly into Babylonia. For it is neither lawful nor the part of rational understanding for those who love God to choose the worse in preference to the good. But if some of them were carried there with the people by force, we understand by these those who did not do so by preference, but by circumstance, for the sake of the salvation of those who needed guidance, having set aside the higher word of knowledge and taken up the teaching concerning the passions—according to which the great Apostle judged it more profitable to be in the flesh, that is, in moral teaching, for the sake of the disciples, while his whole desire was to depart from moral teaching and to be with Christ, through the supramundane and simple contemplation according to the intellect.\n\n(50) Just as the blessed David, singing with the lyre, gave rest to Saul when he was being choked by the evil spirit, so too every spiritual word, sweetened by gnostic contemplations, gives rest to the mind that is afflicted with seizures, freeing it from the evil conscience that chokes it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"(να΄) Πυῤῥάκης μετά κάλλους ὀφθαλμῶν ἐστι κατά τόν μέγα Δαβίδ, ὁ τῷ φαιδρῷ τοῦ κατά Θεόν βίου, τόν τῆς γνώσεως λόγον ἔχων συνεπιλάμποντα· καθ᾿ οὕς ἡ πρᾶξίς τε καί ἡ θεωρία συνεστήκασιν· ἡ μέν, ἀρετῶν λαμπρυνομένη τρόποις· ἡ δέ, θείοις φωτιζομένη νοήμασιν.\n\n(νβ΄) Ἡ μέν τοῦ Σαούλ βασιλεία, τῆς σωματικῆς τοῦ νόμου λατρείας ἐστίν εἰκών· ἥν ὁ Κύριος κατήργησεν, ὡς μηδέν τελειώσασαν. Οὐδέν γάρ, φησίν, ἐτελείωσεν ὁ νόμος. Ἡ δέ τοῦ μεγάλου Δαβίδ βασιλεία, τῆς εὐαγγελικῆς ἐστι λατρείας προδιατύπωσις· πάντα γάρ τά ἐν καρδίᾳ τοῦ Θεοῦ θελήματα τελείως περιέχει.\n\n( 14__532 (νγ΄) Ὁ Σαούλ, ὁ φυσικός ἐστι νόμος· ὁ κατ᾿ ἀρχάς κυριεύειν τῆς φύσεως παρά τοῦ Κυρίου λαχών. Ὅς ἐπειδή παρέβη τήν ἐντολήν διά παρακοῆς, φεισάμενος τοῦ Ἀγάγ βασιλέως Ἀμαλήκ· τουτέστι τοῦ σώματος· καί πρός τά πάθη κατώλισθεν· ἐξωθεῖται τῆς βασιλείας, ἵνα παραλάβῃ τόν Ἰσραήλ ὁ Δαβίδ· τουτέστιν ὁ νόμος τοῦ Πνεύματος, ὁ γεννῶν τήν εἰρήνην τήν οἰκοδομοῦσαν περιφανῶς τῷ Θεῷ τόν τῆς θεωρίας ναόν.","english":"(51) He is ruddy with beauty of eyes, according to the great David, who, by the bright radiance of his life according to God, has the word of knowledge shining together with it—in those in whom both practice and contemplation are established: the one made radiant by the ways of the virtues, the other illumined by divine thoughts.\n\n(52) The kingdom of Saul is an image of the bodily worship of the law, which the Lord abolished, since it perfected nothing. For, he says, the law perfected nothing. But the kingdom of the great David is a prefiguration of the evangelical worship; for it perfectly contains all the wills in the heart of God.\n\n(53) Saul is the natural law, which from the beginning received the lot from the Lord to rule over nature. Since he transgressed the commandment through disobedience, sparing Agag king of Amalek—that is, the body—and slipped down into the passions, he is driven out from the kingdom, so that David may take over Israel—that is, the law of the Spirit, which begets the peace that builds for God the temple of contemplation resplendently.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"(νδ΄) Σαμουήλ ὑπακοή Θεοῦ ἑρμηνεύεται. Οὐκοῦν ἕως ἄν καθ᾿ ὑπακοήν ὁ λόγος ἐν ἡμῖν ἱερατεύῃ, κἄν φείσηται τοῦ Ἀγάγ ὁ Σαούλ· τουτέστι, τοῦ χοϊκοῦ φρονήματος· ἀλλ᾿ οὖν ἀποκτενεῖ τοῦτον ζηλώσας ὁ ἱερεύς Λόγος, καί πλήττει καταισχύνων τόν φιλαμαρτήμονα νοῦν, ὡς παραβάτην τῶν θείων δικαιωμάτων. (νε΄) Ἐπάν ὁ νοῦς ὑψηλοφρονήσας, τόν κατά παθῶν αὐτόν χρίσαντα τῆς διδασκαλίας λόγον, διά τῆς προσηκούσης ἐρεύνης ἐπερωτῶν περί τῶν ποιητέων καί οὐ ποιητέων παύσαιτο, τοῖς πάθεσι πάντως ἐξ ἀγνοίας ἁλίσκεται· δι᾿ ὧν κατά μέρος τοῦ Θεοῦ χωριζόμενος, ἐν ταῖς ἀκουσίοις περιστάσεσι προσχωρεῖ τοῖς δαίμοσι, τήν κοιλίαν θεοποιῶν· ἐκεῖθεν εὑρέσθαι θέλων τῶν πιεζόντων παράκλησιν. Καί πειθέτω σε Σαούλ, ἐν πᾶσι σύμβουλον μή λαμβάνων τόν Σαμουήλ, ἐξ ἀνάγκης πρός εἰδωλολατρίαν μεταστρεφόμενος, καί τήν Ἐγγαστρίμυθον ὡς δή τινα Θεόν ἐπερωτᾷν ἀνεχόμενος.\n\n(νστ΄) Ὁ τόν ἄρτον εὐχόμενος λαβεῖν τόν ἐπιούσιον, οὐ πάντως ὅλον δέχεται καθώς αὐτός ὁ ἄρτος ἐστίν· ἀλλά καθώς αὐτός ὁ δεχόμενος δύναται. Πᾶσι μέν γάρ ἑαυτόν δίδωσι τοῖς αἰτοῦσι ὁ τῆς ζωῆς ἄρτος ὡς φιλάνθρωπος, οὐ κατά τό αὐτό δέ πᾶσιν· ἀλλά τοῖς μὲν μεγάλα δικαιοσύνης ἔργα πεποιηκόσι, πλείονως τοῖς δέ τούτων ἥττοσιν, ἡττόνως· ἑκάστῳ καθώς ἡ κατά νοῦν ἀξία δέξασθαι δύναται.","english":"(54) Samuel is interpreted as obedience to God. Therefore, as long as the Word in us exercises the priesthood according to obedience, even if Saul spares Agag—that is, the earthly-mindedness—nevertheless the priestly Word, being zealous, will kill him, and strikes down and puts to shame the sin-loving mind, as a transgressor of the divine ordinances. (55) Whenever the mind, having become high-minded, ceases to question through the proper inquiry the word of teaching that anointed it against the passions, concerning things to be done and not to be done, it is altogether captured by the passions through ignorance; by which, being separated from God in part, in involuntary circumstances it turns to the demons, making a god of the belly, seeking from there to find consolation from those who oppress it. And let Saul persuade you, who, not taking Samuel as counselor in all things, turns of necessity to idolatry, and endures to consult the ventriloquist as if some god.\n\n(56) He who prays to receive the supersubstantial bread does not altogether receive it as the bread itself is, but as he who receives is able. For the bread of life gives itself to all who ask, as being a lover of humanity, but not in the same way to all; but to those who have done great works of righteousness, more abundantly; to those less than these, less abundantly; to each according as the worth according to the mind is able to receive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"( 14__534 (νζ΄) Ὁ Κύριος ποτέ μέν ἀποδημεῖ, ποτέ δέ ἐνδημεῖ. Ἀποδημεῖ, κατά τήν πρόσωπον πρός πρόσωπον θεωρίαν· ἐνδημεῖ, κατά τήν ἐν ἐσόπτρῳ καί αἰνίγμασι θεωρίαν.\n\n(νη΄) Τῷ μέν πρακτικῷ, ἐνδημεῖ διά τῶν ἀρετῶν ὁ Κύριος· τοῦ δέ μηδένα λόγον ποιουμένου τῆς ἀρετῆς, ἀποδημεῖ. Καί πάλιν, τῷ μέν θεωρητικῷ, διά γνώσεως τῶν ὄντων ἀληθοῦς ἐνδημεῖ· τοῦ δέ ταύτης κατά τι παρασφαλέντος, ἀποδημεῖ. (νθ΄) Ἀποδημεῖ σαρκός, ὁ πρός τήν γνωστικήν ἕξιν μεταβάς ἀπό τῆς πρακτικῆς· ἁρπαζόμενος ὡς ἐν νεφέλαις, τοῖς ὑψηλοτέροις νοήμασιν, εἰς τόν διαφανῆ τῆς μυστικῆς θεωρίας ἀέρα· καθ᾿ ὅν σύν Κυρίῳ εἶναι δυνήσεται πάντοτε. Ἐκδημεῖ δέ ἀπό τοῦ Κυρίου, ὁ μήπω δίχα τῶν κατ᾿ αἴσθησιν ἐνεργειῶν καθαρῷ νοΐ θεωρῆσαι κατά τό ἐφικτόν τά νοήματα δυνάμενος, καί τόν περί τοῦ Κυρίου λόγον ἁπλοῦν χωρίς αἰνιγμάτων μή χωρῶν.\n\n(ξ΄) Ὁ τοῦ Θεοῦ Λόγος, οὐ μόνον καθότι σεσάρκωται λέγεται σάρξ· ἀλλά καθότι Θεός Λόγος ἁπλῶς νοούμενος ἐν ἀρχῇ πρός τόν Θεόν καί Πατέρα, καί σαφεῖς καί γυμνούς τούς τῆς ἀληθείας περί τῶν ὅλων ἔχων τύπους, οὐ περιέχει παραβολάς καί αἰνίγματα· οὐδέ ἱστορίας δεομένας ἀλληγορίας· ἐπάν δέ ἀνθρώποις ἐπιδημήσῃ μή δυναμένοις γυμνῷ τῷ νοΐ γυμνοῖς προσβάλλειν νοητοῖς· ἀπό τῶν αὐτοῖς συνήθων διαλεγόμενος, διά τῆς τῶν ἱστοριῶν καί αἰνιγμάτων καί παραβολῶν καί σκοτεινῶν λόγων ποικιλίας συντιθέμενος, γίνεται σάρξ. Κατά γάρ τήν πρώτην προσβολήν, οὐ γυμνῷ προσβάλλει Λόγῳ ὁ ἡμέτερος νοῦς· ἀλλά Λόγῳ σεσαρκωμένῳ· δηλαδή τῇ ποικιλίᾳ τῶν λέξεων· Λόγῳ μέν ὄντι, τῇ φύσει· σαρκί δέ τῇ ὄψει·","english":"(57) The Lord is sometimes absent and sometimes present. He is absent with respect to the vision of face to face; he is present with respect to the vision in a mirror and in riddles.\n\n(58) To the practical man the Lord is present through the virtues; but when a man makes no account of virtue, he is absent. And again, to the contemplative man he is present through true knowledge of the things that are; but when such a man has slipped in some respect concerning this, he is absent. (59) He is absent from the flesh when one has passed from the practical to the gnostic habit, being caught up as in clouds by higher thoughts into the transparent air of mystical contemplation, according to which he will be able to be with the Lord always. But he is away from the Lord who is not yet able, apart from the activities of sense, with a pure mind to contemplate the thoughts as far as attainable, and who does not contain the simple word concerning the Lord without riddles.\n\n(60) The Word of God is called flesh not only in that he has been made flesh, but in that the God-Word, simply understood in the beginning with God and the Father, and having clear and naked types of the truth concerning all things, does not contain parables and riddles, nor histories needing allegory. But when he comes to dwell among men who are unable to approach naked intelligibles with a naked mind, conversing from things familiar to them, being composed through the variety of histories and riddles and parables and obscure words, he becomes flesh. For at the first approach, our mind does not approach a naked Word, but a Word made flesh—that is, the variety of expressions—a Word in nature, but flesh in appearance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"ὥστε τούς πολλούς, σάρκα καί οὐ Λόγον ὁρᾷν δοκεῖν κἄν εἰ κατά ἀλήθειαν ἐστι Λόγος. Οὐ γάρ ὅπερ δοκεῖ τοῖς πολλοῖς, τοῦτο ( 14__536 τῆς Γραφῆς ἐστιν ὁ νοῦς, ἀλλ᾿ ἕτερον παρά τό δοκοῦν. Ὁ γάρ Λόγος, δι᾿ ἑκάστου τῶν ἀναγεγραμμένων ῥημάτων γίνεται σάρξ.\n\n(ξα΄) Ἡ ἀπαρχή τῆς πρός εὐσέβειαν μαθητείας τῶν ἀνθρώπων, ὡς πρός σάρκα γίνεσθαι πέφυκε. Γράμματι γάρ, ἀλλ᾿ οὐ πνεύματι κατά τήν πρώτην εἰς θεοσέβειαν προσβολήν ὁμιλοῦμεν. Κατά μέρος δέ προσβαίνοντες τῷ πνεύματι κατά τό παχύ τῶν ῥημάτων τοῖς λεπτοτέροις θεωρήμασιν ἀποξέοντες, ἐν καθαρῷ καθαρῶς τῷ Χριστῷ γινόμεθα κατά τό δυνατόν ἀνθρώποις· εἰς τό δύνασθαι λέγειν κατά τόν Ἀπόστολον· Εἰ καί ἐγνώκαμεν κατά σάρκα Χριστόν, ἀλλά νῦν οὐκέτι γινώσκομεν· διά τήν ἁπλῆν δηλονότι πρός τόν Λόγον χωρίς τῶν ἐπ᾿ αὐτῷ καλυμμάτων τοῦ νοός προσβολήν· ἀπό τοῦ σάρκα τόν Λόγον γινώσκειν, εἰς τήν, ὡς Μονογενοῦς παρά Πατρός αὐτοῦ δόξαν προκόψαντες. (ξβ΄) Ὁ τήν ἐν Χριστῷ ζήσας ζωήν, τήν τε τοῦ νόμου καί τῆς φύσεως ὑπερέβη δικαιοσύνην· ὅπερ ὁ θεῖος ἐνδεικνύμενος Ἀπόστολος φησιν· Ἐν γάρ Χριστῷ Ἰησοῦ, οὔτε περιτομή ἐστιν, οὔτε ἀκροβυστία. Διά μέν τῆς περιτομῆς, τήν νομικήν δικαιοσύνην δηλώσας· διά δέ τῆς ἀκροβυστίας, τήν φυσικήν ἰσονομίαν αἰνιξάμενος. (ξγ΄) Οἱ μέν, δι᾿ ὕδατος ἀναγεννῶνται καί Πνεύματος· οἱ δέ, ἐν Πνεύματι ἁγίῳ καί πυρί τό βάπτισμα δέχονται. Τά τέσσαρα δέ ταῦτα, τό ὕδωρ τέ φημι, καί τό πνεῦμα, καί τό πῦρ, καί τό Πνεῦμα ἅγιον,τό ἕν καί τό αὐτό Πνεῦμα νοῶ τοῦ Θεοῦ.","english":"So that the many seem to see flesh and not the Word, even if in truth it is the Word. For the meaning of the Scripture is not what seems to the many, but something other than what seems. For the Word becomes flesh through each of the recorded words.\n\n(61) The beginning of men's discipleship toward piety is, as it were, to become flesh. For at the first assault of godliness we converse with the letter and not the spirit. But advancing in part by the spirit, scraping away the coarse thickness of the words with finer contemplations, we become in the pure Christ purely, as far as is possible for men, so as to be able to say with the Apostle: Even if we have known Christ according to the flesh, yet now we no longer know him so—clearly because of the simple approach of the mind to the Word without the veils upon it, having advanced from knowing the Word as flesh to the glory as of the Only-begotten from his Father.\n\n(62) He who has lived the life in Christ has surpassed both the righteousness of the law and that of nature; which the divine Apostle indicates when he says: For in Christ Jesus there is neither circumcision nor uncircumcision. By circumcision he signified the righteousness of the law; by uncircumcision he hinted at the natural equality.\n\n(63) Some are regenerated through water and the Spirit; others receive baptism in the Holy Spirit and fire. And these four—I mean the water, and the spirit, and the fire, and the Holy Spirit—I understand as the one and the same Spirit of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"Τοῖς μέν γάρ ὕδωρ ἐστί τό Πνεῦμα τό ἅγιον, ὡς ῥυπτικόν τῶν ἐκτός περί τό σῶμα μολυσμῶν· τοῖς δέ πνεῦμα μόνον, ὡς ἐνεργητικόν τῶν κατ᾿ ἀρετήν ἀγαθῶν· τοῖς δέ πῦρ, ὡς καθαρτικόν τῶν ἐντός κατά τό βάθος περί ψυχήν κηλίδων· τοῖς δέ κατά τόν μέγαν Δανιήλ, Πνεῦμα ἅγιον, ὡς σοφίας καί γνώσεως χορηγόν. Ἐκ γάρ τῆς διαφόρου περί τό ὑποκείμενον ἐνεργείας, διαφόρους λαμβάνει τό ἕν καί αὐτό Πνεῦμα τάς προσηγορίας.\n\n( 14__538 (ξδ΄) Ὁ νόμος τό Σάββατον δέδωκεν, Ἵνα, φησίν, ἀναπαύσηται τό ὑποζύγιόν σου καί ὁ παῖς σου. Ἀμφότερα δέ ταῦτα δι᾿ αἰνιγμάτων τό\n\nσῶμα δηλοῦσι. Τοῦ γάρ πρακτικοῦ νοός ὑποζύγιόν ἐστι τό σῶμα, ἀχθοφορεῖν βίᾳ τοῖς τρόποις τῶν ἀρετῶν κατά τήν πρᾶξιν ἀναγκαζόμενον. Τοῦ δέ θεωρητικοῦ παῖς, ὡς ἤδη λογισθέν θεωρήμασι, καί λογικῶς ταῖς γνωστικαῖς ἐπιταγαῖς τοῦ νοός ὑπηρετούμενον. Ἀμφοτέροις δέ Σάββατόν ἐστι, τῶν αὐτοῖς ἐνεργουμένων κατά τε πρᾶξιν καί θεωρίαν καλῶν, τό πέρας, τήν πρόσφορον ἑκάστῳ παρέχον ἀνάπαυσιν.","english":"For to some the Holy Spirit is water, as washing away the outward defilements of the body; to others only spirit, as effecting the good things that pertain to virtue; to others fire, as purifying the inward stains deep in the soul; and to others, according to the great Daniel, the Holy Spirit, as the provider of wisdom and knowledge. For from the different operations relating to the underlying subject, the one and the same Spirit receives different designations.\n\n(14__538 (64)) The law gave the Sabbath, so that, it says, your beast of burden and your servant may rest. But both of these signify the body through riddles. For the beast of burden of the practical mind is the body, compelled by force to carry burdens in the ways of the virtues through action. And the servant of the contemplative mind is the body, as already reckoned among contemplations, and rationally serving the cognitive commands of the mind. And for both, the Sabbath is the end of the good things wrought in them through action and contemplation, providing to each the rest that is fitting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"(ξε΄) Ὁ τήν ἀρετήν μετά τῆς πρεπούσης γνώσεως ἐξανύων, ὑποζύγιον ἔχει τό σῶμα, λόγῳ ἐλαύνων πρός τήν τῶν καθηκόντων ἐνέργειαν· παῖδα δέ, τόν ἐπ᾿ ἀρετῇ κατά τήν πρᾶξιν τρόπον· ἤγουν αὐτόν τόν καθ᾿ ὅν ἡ ἀρετή πέφυκε γίνεσθαι τρόπον· ὥσπερ ἀργυρίῳ τοῖς διακριτικοῖς ὠνηθέντα λογισμοῖς. Σάββατον δέ, ἡ κατ᾿ ἀρετήν ἀπαθής καί εἰρηναία τῆς τε ψυχῆς καί τοῦ σώματος κατάστασις, ἤγουν ἀναλλοίωτος ἕξις.\n\n(ξστ΄) Ὁ τοῦ Θεοῦ λόγος, τοῖς μέν ἔτι περί τά σωματικά τῆς ἀρετῆς εἴδη τό πλέον ἔχουσι τῆς φροντίδος, ἄχυρον γίνεται καί χόρτος· διατρέφων αὐτῶν τό παθητικόν τῆς ψυχῆς μέρος, πρός τήν τῶν ἀρετῶν ὑπηρεσίαν· τοῖς ἀνηγμένοις δέ τῇ θεωρίᾳ τῆς ἀληθοῦς τῶν θείων κατανοήσεως, ἔστιν ἄρτος διατρέφων αὐτῶν τῆς ψυχῆς τό νοερόν πρός θεοειδῆ τελειότητα. Διό τούς πατριάρχας εὑρίσκομεν ἐπισιτιζομένους ἐν τῇ ὁδῷ, καί ἑαυτοῖς ἄρτους, καί τοῖς ὄνοις αὐτῶν χορτάσματα. Καί ὁ ἐν τοῖς Κριταῖς δέ Λευΐτης, τῷ ἐν Γαβαᾷ ξεναγήσαντι αὐτόν πρεσβύτῃ φησίν· Εἰσί καί ἡμῖν ἄρτοι, καί τοῖς ὄνοις ἡμῶν ἄχυρα· καί οὐκ ἔστιν ὑστέρημα τοῖς παισί σου, παντός τινος.","english":"(66) The one who pursues virtue together with the knowledge that befits it has the body as a beast of burden, driving it on by reason to the performance of what is due; and a servant, the manner of life that consists in virtuous action—that is, the very manner in which virtue naturally comes to be—as though bought with silver by discerning thoughts. And the Sabbath is the passionless and peaceful state of both soul and body in accordance with virtue, that is, an unchanging disposition.\n\n(67) The Word of God becomes chaff and grass for those who still have the greater part of their care set on the bodily forms of virtue, nourishing the passible part of their soul for the service of the virtues; but for those raised up by contemplation to the true understanding of divine things, it is bread, nourishing the noetic part of their soul toward Godlike perfection. Therefore we find the patriarchs provisioned on the way, both bread for themselves and fodder for their donkeys. And the Levite in Judges says to the old man who gave him hospitality in Gibeah: There are also loaves for us, and chaff for our donkeys; and there is no lack for your servants, of anything at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"(ξζ΄) Ὁ τοῦ Θεοῦ Λόγος καί δρόσος λέγεται καί ἔστιν· καί ὕδωρ καί πηγή καί ποταμός, ὡς γέγραπται· κατά τήν ὑποκειμενικήν δηλονότι ( 14__540 τῶν δεχομένων δύναμιν, ταῦτα και ὤν καί γινόμενος. Τοῖς μέν γάρ ἐστι δρόσος, ὡς τῆς ἔξωθεν ἐπικειμένης αὐτοῖς περί τό σῶμα τῶν παθῶν πυρώσεώς τε καί ἐνεργείας, σβεστικός. Τοῖς δέ τό βάθος τῷ ἰῷ τῆς κακίας φρυσσομένοις ἐστίν ὕδωρ· οὐ μόνον ὡς δι᾿ ἀντιπαθείας τοῦ ἀντικειμένου φθαρτικός, ἀλλά καί ὡς μεταδοτικός ζωτικῆς πρός τό εὖ εἶναι δυνάμεως. Πηγή δέ, ἀεννάως ἔχουσιν ἀναβλύζουσαν τήν ἕξιν τῆς θεωρίας, ὡς σοφίας χορηγός. Ποταμός δέ, τοῖς τήν εὐσεβῆ καί ὀρθήν καί σωτήριον ποταμηδόν προχέουσι διδασκαλίαν ὡς ἀνθρώπους, καί κτήνη καί θηρία καί φυτά δαψιλῶς ποτίζων· ἵνα καί ἄνθρωποι θεωθῶσι, τοῖς τῶν λεγομένων ὑψωθέντες νοήμασι· καί οἱ κτηνωθέντες τοῖς πάθεσι, διά τῆς ἀκριβοῦς τῶν κατ᾿ ἀρετήν τρόπων ἀποδείξεως ἀνθρωπισθέντες, τήν φυσικήν ἐπαναλάβωσι λογιότητα· καί οἱ θηριωθέντες ταῖς πονηραῖς ἕξεσι καί κακοπραγίαις, διά τῆς προσηνοῦς τε καί εὐαφοῦς παραινέσεως τιθασσευθέντες, πρός τήν τῆς φύσεως ἐπανέλθωσιν ἡμερότητα· καί οἱ φυτῶν δίκην ἀναισθητοῦντες τῶν ἀγαθῶν, διά τῆς εἰς βάθος τοῦ λόγου διαβάσεως ἀπαλυθέντες, λάβωσιν αἴσθησιν πρός καρπογονίαν, καί δύναμιν τήν αὐτούς διατρέφουσαν, τοῦ λόγου ποιότητα. (ξη΄) Ὁδός ἐστιν ὁ τοῦ Θεοῦ Λόγος, τοῖς καλῶς κατά τήν πρακτικήν,καί εὐτόνως τό τῆς ἀρετῆς τρέχουσι στάδιον· καί μήτε δεξιά διά κενοδοξίας, μήτε ἀριστερά διά τῆς πρός τά πάθη ῥοπῆς ἐκκλίνουσιν, εὐθύνων κατά Θεόν τά διαβήματα·","english":"(67) The Word of God is said to be dew, and is so; and water, and a spring, and a river, as it is written—manifestly according to the subjective capacity of those who receive him, being and becoming these things. For to some he is dew, as one who quenches the burning and activity of the passions that press upon them from without around the body. To those who are frozen in the depth by the poison of evil he is water—not only as one who destroys the opposing power through counter-affection, but also as one who imparts life-giving power toward well-being. He is a spring to those who have the disposition of contemplation welling up unceasingly, as a provider of wisdom. He is a river to those who pour forth the pious and right and saving teaching in a river-like flood, abundantly watering men, and cattle, and beasts, and plants; so that even men may be deified, lifted up by the lofty meanings of what is said; and those who have become brutish through the passions, having been made human through the exact demonstration of the ways that accord with virtue, may recover their natural rationality; and those who have become beast-like through evil dispositions and wicked deeds, having been tamed through gentle and gracious exhortation, may return to the gentleness of nature; and those who, like plants, are insensible to good things, having been softened through the passage of the word into their depth, may receive perception for the bearing of fruit, and power that nourishes them—the quality of the word. (68) The Word of God is a way for those who run well and strenuously the stadium of virtue according to the practical life, and who turn aside neither to the right through vainglory nor to the left through inclination toward the passions, as he makes their steps straight according to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"ὅπερ εἰς τέλος μή φυλάξας Ἀσά ὁ βασιλεύες Ἰούδα, λέγεται περί τό γῆρας αὐτοῦ πεπονηκέναι τούς πόδας· ὡς περί τόν δρόμον τοῦ κατά Θεόν βίου ἀσθενήσας. (ξθ΄) Θύρα λέγεται τοῦ Θεοῦ Λόγος, ὡς τούς καλῶς πᾶσαν διηνυκότας τήν ὁδόν τῶν ἀρετῶν κατά τόν ἄμεπτον δρόμον τῆς πράξεως, πρός γνῶσιν εἰσάγων· καί ὡς φῶς, δεικνύς τούς πολυφαεῖς τῆς ( 14__542 σοφίας θησαυρούς. Ὁ αὐτός γάρ καί ὁδός ἐστι καί θύρα καί κλείς καί βασιλεία· ὁδός μέν, ὡς ὁδηγός· κλείς δέ, ὡς ἀνοίγων τοῖς ἀξίοις τῶν θείων καί ἀνοιγόμενος· θύρα δέ, ὡς εἰσαγωγεύς· βασιλεία δέ, ὡς κληρονομούμενος, καί κατά μέθεξιν ἐν πᾶσι γινόμενος.\n\n(ο΄) Φῶς ὁ Κύριος λέγεται, καί ζωή καί ἀνάστασις καί ἀλήθεια. Φῶς μέν καί ὡς λαμπρότης, ψυχῶν, καί ὡς ἀγνοίας σκότους διώκτης· καί ὡς φωτίζων τόν νοῦν πρός κατανόησιν τῶν ἀποῤῥήτων· καί δεικνύς, τά μόνοις θεατά τοῖς καθαροῖς μυστήρια· ζωή δέ, ὡς τήν πρέπουσαν ψυχαῖς ἀγαπώσαις τόν Κύριον ἐν τοῖς θείοις παρεχόμενος κίνησιν· ἀνάστασις δέ, ὡς τῆς νεκρᾶς τῶν ὑλικῶν προσπαθείας ἐγείρων τόν νοῦν, φθορᾶς παντοίας καθαρόν καί νεκρότητος· ἀλήθεια δέ, ὡς ἕξιν τῶν ἀγαθῶν τοῖς ἀξίοις δωρούμενος ἄτρεπτον. (οα΄) Ὁ μέν τοῦ Θεοῦ, καί Πατρός Θεός Λόγος, ἑκάστῃ μυστικῶς ἐνυπάρχει τῶν οἰκείων ἐντολῶν· ὁ δέ Θεός καί Πατήρ, ὅλος ἐστίν ἀχώριστος ἐν ὅλῳ τῷ οἰκείῳ Λόγῳ φυσικῶς. Ὁ τοίνυν δεχόμενος θείαν ἐντολήν καί ποιῶν αὐτήν, τόν ἐν αὐτῇ τοῦ Θεοῦ δέχεται Λόγον. Ὁ δέ τόν Λόγον διά τῶν ἐντολῶν δεξάμενος, δι᾿ αὐτοῦ τόν ἐν αὐτῷ φυσικῶς ὄντα συνεδέξατο Πατέρα, καί τό ἐν αὐτῷ φυσικῶς ὄν συνεδέξατο Πνεῦμα.","english":"Asa, king of Judah, did not keep this to the end, and it is said that in his old age his feet were diseased, as though he had grown weak in the course of his life according to God. (69) The Word of God is called a door, as bringing into knowledge those who have nobly completed the whole path of the virtues by the blameless course of action; and as light, showing the many-radiant treasures of wisdom. For he himself is both way and door and key and kingdom: a way, as guide; a key, as opening to the worthy the things of God and being opened; a door, as one who brings in; a kingdom, as being inherited, and becoming in all things by participation.\n\n(70) The Lord is called light, and life, and resurrection, and truth. Light, both as brightness of souls, and as a pursuer of the darkness of ignorance; and as enlightening the mind for the understanding of hidden things; and showing the mysteries that are visible only to the pure. Life, as providing the movement fitting for souls that love the Lord in divine things. Resurrection, as raising the mind from the dead attachment to material things, clean from all corruption and deadness. Truth, as granting to the worthy an unchanging state of good things. (71) The God and Word of God and the Father mystically exists in each of his own commandments; and the God and Father is wholly, inseparably, in his whole Word by nature. Therefore the one who receives a divine commandment and does it receives the Word of God that is in it. And the one who has received the Word through the commandments has through him received together the Father who is in him by nature, and has received together the Spirit who is in him by nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"Ἀμήν γάρ, φησι, λέγω ὑμῖν, ὁ λαμβάνων ὅν τινα πέμψω, ἐμέ λαμβάνει· ὁ δέ ἐμέ λαμβάνων, λαμβάνει τόν πέμψαντά με. Ὁ γοῦν ἐντολήν δεξάμενος καί ποιήσας αὐτήν, λαβών ἔχει μυστικῶς τήν ἁγίαν Τριάδα. (οβ΄) Δοξάζει τόν Θεόν ἐν ἑαυτῷ, οὐχ ὁ λόγοις μόνον γεραίρων τόν Θεόν, ἀλλ᾿ ὁ διά τόν Θεόν ὑπέρ ἀρετῆς τά τῶν πόνων ὑπομένων παθήματα· καί ἀντιδοξάζεται παρά Θεοῦ, τήν ἐν τῷ Θεῷ δόξαν, οἷον ἀρετῆς ἔπαθλον κατά μέθεξιν τήν τῆς ἀπαθείας κομιζόμενος χάριν. Πᾶς γάρ ὁ δοξάζων τόν Θεόν ἐν ἑαυτῷ διά τῶν κατά τήν ( 14__544 πρακτικήν ὑπέρ ἀρετῆς παθημάτων, καί αὐτός ἐν τῷ Θεῷ δοξάζεται, διά τῆς κατά τήν θεωρίαν ἀπαθοῦς τῶν θείων ἐλλάμψεως. Φησί γάρ ὁ Κύριος ἐπί τό πάθος ἐρχόμενος· Νῦν ἐδοξάσθη ὁ Υἱός τοῦ ἀνθρώπου, καί ὁ Θεός ἐδοξάσθη ἐν αὐτῷ. Εἰ ὁ Θεός ἐδοξάσθη ἐν αὐτῷ, καί ὁ Θεός δοξάσει αὐτόν ἐν ἑαυτῷ· καί εὐθύς δοξάσει αὐτόν. Ὡς ἐντεῦθεν εἶναι δῆλον, ὅτι τοῖς ὑπέρ ἀρετῆς παθήμασιν, ἐπακολουθοῦσι τά θεῖα χαρίσματα.","english":"For truly, he says, I say to you, whoever receives anyone whom I send receives me; and whoever receives me receives the one who sent me. So then, the one who has received a commandment and has kept it, having received it, possesses the Holy Trinity mystically. (72) He glorifies God in himself—not the one who honors God with words only, but the one who for God's sake endures the sufferings of labors beyond virtue; and he is in turn glorified by God, receiving the glory that is in God, as it were the prize of virtue, the grace of impassibility, by participation. For everyone who glorifies God in himself through the sufferings endured for virtue in the practical life is himself also glorified in God, through the impassible illumination of divine things in contemplation. For the Lord says, as he comes to his passion: Now the Son of Man has been glorified, and God has been glorified in him. If God has been glorified in him, God will also glorify him in himself; and he will glorify him immediately. So that from this it is clear that the divine gifts follow upon the sufferings endured for virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"(ογ΄) Ἕως τόν ἐν τῷ ῥητῷ τῆς ἁγίας Γραφῆς ποικίλως διά τῶν αἰνιγμάτων σεσωματωμένον ὁρῶμεν τόν τοῦ Θεοῦ Λόγον, οὔπω τόν ἀσώματον καί ἁπλοῦν καί ἐνιαῖον καί μόνον, ὡς ἐν ἀσωμάτῳ καί ἁπλῷ καί ἐνιαίῳ καί μόνῳ Υἱῷ νοητῶς τεθεάμεθα Πατέρα, κατά τό, Ὁ ἑωρακώς ἐμέ ἑώρακε τόν Πατέρα. Καί· Ἐγώ ἐν τῷ Πατρί, καί ὁ Πατήρ ἐν ἐμοί. Πολλῆς οὖν χρεία τῆς ἐπιστήμης, ὥστε διαδύντας πρότερον τά περί τόν Λόγον τῶν ῥημάτων καλύμματα, οὕτω γυμνῷ τῷ νοΐ καθαρόν αὐτόν ἐφ᾿ ἑαυτόν ἑστῶτα θεάσασθαι τόν Λόγον, τόν ἐν ἑαυτῷ σαφῶς ὡς ἐφικτόν ἀνθρώποις τόν Πατέρα δεικνύντα. Διόπερ ἀνάγκη τόν εὐσεβῶς τόν Θεόν ἐπιζητοῦντα, μηδενί κρατεῖσθαι ῥητῶ, ἵνα μή ἀντί Θεοῦ, τά περί Θεόν λάθῃ λαβών· τουτέστιν, ἀντί τοῦ Λόγου τά ῥητά στέργων ἐπισφαλῶς τῆς Γραφῆς, τοῦ Λόγου διαφυγόντος τόν νοῦν ἐκ τῶν περιβλημάτων κρατεῖν δοκοῦντα τόν ἀσώματον Λόγον· κατά γε τήν Αἰγυπτίαν, τήν μή τοῦ Ἰωσήφ, ἀλλά τῶν αὐτοῦ ἐπιλαβομένην ἱματίων· καί τούς παλαιούς ἀνθρώπους, οἱ μόνῃ τῆ εὐπρεπείᾳ τῶν ὁρωμένων ἐναπομείναντες, ἔλαθον τῇ κτίσει λατρεύοντες παρά τόν κτίσαντα. (οδ΄) Ὁ τῆς ἁγίας Γραφῆς λόγος, κατά μέρος τοῖς ὑψηλοτέροις νοήμασι τήν τῶν ἐπ᾿ αὐτῶ σωματικῶς διαπεπλασμένων ῥητῶν ἐκδυσάμενος σύνθεσιν, ὡς ἐν φωνῇ αὔρας λεπτῆς ὑπάρχων δείκνυται τῷ διορατικωτέρῳ, νοΐ· τῷ διά τήν ἄκραν ἀπόλειψιν τῶν κατά φύσιν ἐνεργειῶν, αἴσθησιν μόνου δυνηθέντι λαβεῖν, τῆς τόν Λόγον ποσῶς ( 14__546 μηνυούσης ἁπλότητος, κατά τόν μέγα Ἠλίαν τόν ἐν τῷ σπηλαίῳ Χωρήβ ταύτης ἀξιωθέντα τῆς ὄψεως.","english":"(73) As long as we see the Word of God in the spoken text of Holy Scripture, variously embodied through riddles, we have not yet seen the Father in a bodiless, simple, unified, and only-begotten Son—intelligibly, as in a bodiless, simple, unified, and only Son—according to the saying, \"He who has seen me has seen the Father,\" and, \"I am in the Father, and the Father is in me.\" Great learning is therefore needed, so that, having first slipped through the veils of the words surrounding the Word, we may thus with a naked mind behold the Word himself standing pure in himself, clearly showing the Father in himself, as far as is attainable by humans. Therefore it is necessary that the one who piously seeks God be held fast by no spoken text, lest he unknowingly take the things around God in place of God—that is, lest, preferring the spoken texts of Scripture to the Word, he dangerously cling to the garments while the Word escapes his mind, seeming to grasp the bodiless Word from the wrappings—like the Egyptian woman, who grasped not Joseph but his garments; and like the ancient peoples, who, remaining only in the fair appearance of things seen, unknowingly served the creature rather than the Creator. (74) The word of Holy Scripture, having stripped away piece by piece, through higher meanings, the composite of the spoken texts that are bodily molded upon it, is shown to the more discerning mind as in a gentle breeze—to the mind that, through the utter cessation of natural activities, has been able to receive perception of the simplicity that reveals the Word in some measure, like the great Elijah, who in the cave of Horeb was deemed worthy of this vision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"Χωρήβ γάρ ἑρμηνεύεται νέωμα ὅπερ ἐστίν ἡ ἐν τῷ καινῷ Πνεύματι τῆς χάριτος ἕξις τῶν ἀρετῶν. Τό δέ σπήλαιον, ἡ τῆς σοφίας ἐστί κατά νοῦν κρυφιότης· ἐν ᾗ ὁ γενόμενος, τῆς ὑπέρ αἴσθησιν μυστικῶς αἰσθήσεται γνώσεως, ἐν ᾗ λέγεται τυγχάνειν ὁ Θεός. Πᾶς οὖν κατά τόν μέγαν Ἠλίαν ζητῶν ἀληθῶς τόν Θεόν, οὐ μόνον ἐν Χωρήβ\n\nγενήσεται· τουτέστιν, ὡς πρακτικός ἐν τῇ ἕξει τῶν ἀρετῶν· ἀλλά καί ἐν τῷ σπηλαίῳ τῷ ἐν Χωρήβ· τουτέστιν, ὡς θεωρητικός ἐν τῇ κρυφιότητι τῆς σοφίας τῇ ἐν μόνῃ τυγχανούσῃ τῇ ἕξει τῶν ἀρετῶν.\n\n(οε΄) Ὅταν ὁ νοῦς τάς ἐπικειμένας αὐτῷ πολλάς περί τῶν ὄντων ἐκτινάξηται δόξας, τότε σαφής αὐτῷ τῆς ἀληθείας ὁ λόγος ἀναφαίνεται, διδούς αὐτῷ τῆς ὄντως γνώσεως τάς ὑποθήκας, καί τάς πρώην ἐπ᾿ αὐτῶ προλήψεις ὡσεί λεπίδας τῶν ὀπτικῶν δυνάμεων ἀπωθούμενος, κατά τόν θεσπέσιον καί μέγαν Ἀπόστολον Παῦλον. Λεπίδες γάρ εἰσιν, ὡς ἀληθῶς, ἐπικείμεναι τῷ διορατικῷ τῆς ψυχῆς, καί ἀπείργουσαι τήν πρός τόν ἀκραιφνῆ τῆς ἀληθείας λόγον, διάβασιν, αἵ τε πρός τό ῥητόν μόνον τῆς Γραφῆς ὑπολήψεις, καί τῶν ὁρωμένων αἱ κατ᾿ αἴσθησιν προσπαθεῖς θεωρίαι.","english":"For Horeb is interpreted as a renewal, which is the habit of the virtues in the new Spirit of grace. And the cave is the hiddenness of wisdom according to the intellect, in which the one who has entered will mystically perceive knowledge beyond sense-perception, in which God is said to be. Therefore everyone who, like the great Elijah, truly seeks God will not only be in Horeb—that is, as one active in the habit of the virtues—but also in the cave in Horeb—that is, as one contemplative in the hiddenness of wisdom, which is found in the habit of the virtues alone.\n\n(75) When the intellect shakes off the many opinions about existing things that lie upon it, then the clear word of truth appears to it, giving it the precepts of true knowledge, and thrusting away the former preconceptions upon it like the scales of the eyes' powers, according to the divinely inspired and great Apostle Paul. For they are truly scales lying upon the soul's power of sight and preventing the passage toward the pure word of truth—both the suppositions directed only at the literal text of Scripture and the passionate contemplations of visible things according to sense-perception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"(οστ΄) Ὁ μέν θεῖος Ἀπόστολος Παῦλος, τήν τοῦ Λόγου γνῶσιν, ἐκ μέρους ἔφη γινώσκειν. Ὁ δέ μέγας εὐαγγελιστής Ἰωάννης τεθεᾶσθαι λέγει τήν αὐτοῦ δόξαν. Ἐθεασάμεθα γάρ, φησίν, τήν δόξαν αὐτοῦ, δόξαν ὡς Μονογενοῦς παρά Πατρός, πλήρης χάριτος καί ἀληθείας. Καί μήποτε ὁ μέν ἅγιος Παῦλος τήν ὡς Θεοῦ Λόγου γνῶσιν ἐκ μέρους ἔφη γινώσκειν. Ἐκ γάρ τῶν ἐνεργειῶν, ποσῶς μόνον γινώσκεται. Ἡ γάρ ἐπ᾿ αὐτῷ κατ᾿ οὐσίαν τε καί ὑπόστασιν γνῶσις, ὁμοίως πᾶσιν ἀγγέλοις τε καί ἀνθρώποις, καθέστηκεν ἄβατος, κατ᾿ οὐδέν οὐδενί γινωσκομένη· Ὁ δέ ἅγιος Ἰωάννης, τέλειον ὡς ἐν ἀνθρώποις, τόν τῆς ἐνανθρωπήσεως τοῦ Λόγου μυηθείς ( 14__548 λόγον, τήν ὡς σάρκα Λόγον δόξαν ἔφη τεθεᾶσθαι· τουτέστι, τόν λόγον, ἤγουν τόν σκοπόν, καθ᾿ ὅν ὁ Θεός γέγονεν ἄνθρωπος, πλήρη χάριτος ἐθεάσατο, καί ἀληθείας. Οὐ γάρ καθ᾿ ὅ κατ᾿ οὐσίαν Θεός, καί τῶ Θεῷ Πατρί ὁμοούσιος ὁ Μονογενής κεχαρίτωται, ἀλλά καθ᾿ ὅ φύσει κατ᾿ οἰκονομίαν γέγονεν, ἄνθρωπος καί ἡμῖν ὁμοούσιος, δι᾿ ἡμᾶς κεχαρίτωται τούς χρῄζοντας χάριτος· καί ἐκ τοῦ πληρώματος αὐτοῦ διαπαντός κατά πᾶσαν ἡμῶν προκοπήν τήν ἀναλογοῦσαν δεχομένους χάριν. Ὥστε ὁ τόν λόγον τέλειον ἐν ἑαυτῶ φυλάξας, ἀβέβηλον τοῦ δι᾿ ἡμᾶς σαρκωθέντος Θεοῦ Λόγου, τήν πλήρη χάριτος καί ἀληθείας κομίσεται δόξαν, τοῦ δι᾿ ἡμᾶς ἑαυτόν καθ᾿ ἡμᾶς δοξάσαντός τε καί ἁγιάσαντος κατά τήν αὐτοῦ παρουσίαν. Ὅταν γάρ, φησίν, ἐκεῖνος φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα. (οζ΄) Ἕως ἡ ψυχή, τήν ἀπό δυνάμεως εἰς δύναμιν, καί ἀπό δόξης εἰς δόξαν ποιεῖται μετάβασιν·","english":"The divine Apostle Paul said that he knew the knowledge of the Word in part. But the great evangelist John says that he beheld his glory. For we beheld, he says, his glory, glory as of the Only-begotten from the Father, full of grace and truth. And perhaps the holy Paul said that he knew the knowledge of God the Word in part. For from his energies he is known only to a certain extent. For the knowledge of him according to essence and hypostasis alike stands inaccessible to all angels and men, being known by no one in any respect. But the holy John, having been perfectly initiated—as far as is possible among men—into the account of the Word's becoming man, said that he beheld the glory of the Word as flesh; that is, he beheld the account—that is, the purpose—according to which God became man, full of grace and truth. For the Only-begotten is not graced according to what he is as God in essence and consubstantial with God the Father, but according to what he became by nature in the economy—man and consubstantial with us—he has been graced for our sake, who need grace; and from his fullness we always receive grace in proportion to our every advance. So that the one who has kept the account perfect in himself, undefiled, will receive the glory full of grace and truth of God the Word who became flesh for our sake, who for our sake glorified and sanctified himself according to us at his coming. For when, he says, that one is revealed, we shall be like him. Until the soul makes its transition from power to power and from glory to glory;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":270,"ref":"p270","source":"τουτέστι, τήν ἀπό ἀρετῆς εἰς ἀρετήν μείζονα προκοπήν, καί τήν ἀπό γνώσεως εἰς γνῶσιν ὑψηλοτέραν ἀνάβασιν, οὐκ ἐπαύσατο παροικοῦσα, κατά τό εἰρημένον. Πολλά παρώκησεν ἡ ψυχή μου. Πολύ γάρ ἐστι τό διάστημα, καί τό πλῆθος τῶν ὀφειλουσῶν παρ᾿ αὐτῆς διαβαθῆναι γνώσεων, μέχρις οὗ διελεύσεται ἐν τόπῳ σκηνῆς θαυμαστῆς, ἕως τοῦ οἴκου τοῦ Θεοῦ· ἐν φωνῇ ἀγαλλιάσεως καί ἐξομολογήσεως, ἤχου ἑορτάζοντος· ἀεί φωναῖς, φωνήν, νοεραῖς, νοεράν προστιθεῖσα τῇ προκοπῇ τῶν θείων θεωρημάτων, μετά τῆς κατά νοῦν ἐπί τοῖς θεωρηθεῖσιν ἀγαλλιάσεως, ἤγουν χαρᾶς, καί τῆς ἀναλογούσης εὐχαριστίας. Τοιαύτας γάρ ἑορτάζουσι πάντες, οἱ τό Πνεῦμα τῆς χάριτος εἰληφότες, ἐν ταῖς καρδίαις αὐτῶν κράζων· Ἀββᾶ, ὁ Πατήρ.\n\n(οη΄) Ὁ τῆς θαυμαστῆς σκηνῆς τόπος, καί ἀπαθής ἐστι καί ἀπήμων ἕξις τῶν ἀρετῶν· καθ᾿ ἥν ὁ τοῦ Θεοῦ γινόμενος Λόγος, διαφόροις ἀρετῶν κάλλεσι κατακοσμεῖ καθάπερ σκηνήν τήν ψυχήν. Ὁ δέ οἶκος τοῦ Θεοῦ, ἡ ἐκ πολλῶν καί διαφόρων συγκειμένη θεωρημάτων γνῶσίς ἐστι· καθ᾿ ἥν ἐνδημῶν τῇ ψυχῇ ὁ Θεός, τοῦ τῆς σοφίας ( 14__550 κρατῆρος ἐμπίμπλησιν. Ἡ δέ φωνή τῆς ἀγαλλιάσεώς ἐστι, τό ἐπί τῷ πλούτῳ τῶν ἀρετῶν τῆς ψυχῆς σκίρτημα. Ἡ δέ τῆς ἐξομολογήσεως, ἡ ἐπί τῇ δόξῃ τῆς κατά τήν σοφίαν εὐωχίας ἐστίν εὐχαριστία. Ὁ δέ ἦχος, ἡ ἐξ ἀμφοῖν, ἀγαλλιάσεώς φημι καί ἐξομολογήσεως, κατά σύγκρασιν γινομένη διηνεκής μυστική δοξολογία.","english":"that is, the greater progress from virtue to virtue, and the higher ascent from knowledge to knowledge, it did not cease to dwell as a stranger, according to what is said: My soul has dwelt as a stranger for many things. For great is the interval, and the multitude of the knowledges that must be passed through by it, until it shall pass through into the place of a wondrous tabernacle, even to the house of God; in a voice of exultation and confession, the sound of one keeping festival; always adding voice to voice, intelligible to intelligible, to the progress of the divine contemplations, together with the exultation, that is joy, of the mind over the things contemplated, and the thanksgiving that corresponds to it. For all those who have received the Spirit of grace keep such festivals, crying out in their hearts: Abba, the Father.\n\n(78) The place of the wondrous tabernacle is also the impassible and harm-free state of the virtues; in which the Word of God, coming to be in it, adorns the soul as a tabernacle with the varied beauties of the virtues. And the house of God is the knowledge composed of many and varied contemplations; in which God, dwelling in the soul, fills it from the bowl of wisdom. And the voice of exultation is the leaping of the soul over the wealth of the virtues. And that of confession is the thanksgiving over the glory of the feasting that is according to wisdom. And the sound is the continual mystical glorification that comes from both, I mean exultation and confession, by their mingling.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"(οθ΄) Ὁ γενναίως καταπαλαίσας τά πάθη τοῦ σώματος, καί τοῖς ἀκαθάρτοις πνεύμασιν ἱκανῶς πολεμήσας, καί τῆς ἑαυτοῦ κατά ψυχήν χώρας ἐξελάσας αὐτῶν τά νοήματα· καρδίαν εὐχέσθω καθαράν αὐτῷ δοθῆναι, καί πνεῦμα εὐθές ἐν τοῖς ἐγκάτοις ἐγκαινισθῆναι· τουτέστι, τελείως τῶν μέν φαύλων κενωθῆναι λογισμῶν, τῶν δέ θείων ἐννοιῶν πληρωθῆναι διά τῆς χάριτος· ἵνα γένηται κόσμος Θεοῦ νοητῶς λαμπρός τε καί μέγας, ἐξ ἠθικῶν καί φυσικῶν καί θεολογικῶν συνεστώς θεωρημάτων.\n\n(π΄) Ὁ τήν καρδίαν καθαράν ἐργασάμενος, οὐ μόνον τῶν ὑποβεβηκότων καί μετά Θεόν γνώσεται τούς λόγους, ἀλλά καί αὐτῷ ποσῶς μετά τήν τῶν ὅλων διάβασιν, ἐνορᾷ· ὅπερ ἐστίν ἀκρότατον τέλος τῶν ἀγαθῶν· ἐν ᾗ γενόμενος ὁ Θεός, ἀξιοῖ τά ἴδια γράμματα διά τοῦ πνεύματος ἐγχαράττειν, καθάπερ τισί πλαξί Μωσαϊκαῖς· τοσοῦτον, ὅσον ἑαυτήν διά πράξεως ἐπιδέδωκε καί θεωρίας, κατά τήν τό, Αὐξάνου, μυστικῶς κελεύουσαν ἐντολήν. (πα΄) Καρδία καθαρά τάχα ἐκείνη λέγεται, ἡ μηδεμίαν ἔχουσα φυσικήν καθ᾿ οἱονδήποτε τρόπον, πρός ὁτιοῦν κίνησιν· ἐν ᾗ καθάπερ πτυχίῳ καλῶς λειανθέντι διά τήν ἄκραν ἁπλότητα γινόμενος ὁ Θεός, τούς ἰδίους νόμους ἐγγράφει. (πβ΄) Καρδία ἐστί καθαρά, ἡ παντάπασιν ἀνείδεον τῷ Θεῷ καί ἀμόρφωτον παραστήσασα τήν μνήμην· καί μόνοις τοῖς αὐτοῦ ἕτοιμον ἐνσημανθῆναι τύποις, δι᾿ ὧν ἐμφανής πέφυκε γίνεσθαι.","english":"(69) Let the one who has nobly wrestled down the passions of the body, and has fought sufficiently against the unclean spirits, and has driven their thoughts out of the region of his own soul—let him pray that a pure heart be given to him, and that a right spirit be renewed in his inward parts; that is, that he be completely emptied of base thoughts and filled with divine concepts through grace, so that he may become a spiritual world of God, bright and great, composed of ethical, natural, and theological contemplations.\n\n(70) The one who has made his heart pure will know the principles not only of things subordinate and after God, but will also, after the passage through all things, behold God himself to some extent; which is the highest end of good things. Having come to this, God deems it worthy to engrave his own letters through the Spirit, as on certain tablets of Moses—to the extent that the heart has advanced through practice and contemplation, according to the commandment that mystically commands: Increase. (71) A pure heart is perhaps said to be that which has no natural movement whatsoever, in any way, toward anything; in which God, coming as upon a tablet well smoothed by its extreme simplicity, inscribes his own laws. (72) A pure heart is that which has presented its memory to God entirely without form and shapeless, and is ready to be imprinted only with his own types, through which he is naturally made manifest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":272,"ref":"p272","source":"( 14__552 (πγ΄) Ὁ τοῦ Χριστοῦ νοῦς, ὅν λαμβάνουσιν οἱ ἅγιοι, κατά τόν φάμενον· Ἡμεῖς δέ νοῦν Χριστοῦ ἔχομεν, οὐ κατά στέρησιν τῆς ἐν ἡμῖν νοερᾶς δυνάμεως ἐπιγίνεται· οὐδέ ὡς συμπληρωτικός τοῦ ἡμετέρου νοός, οὐδ᾿ ὡς μεταβαίνων οὐσιωδῶς καθ᾿ ὑπόστασιν εἰς τόν ἡμέτερον νοῦν· ἀλλ᾿ ὡς τῇ οἰκείᾳ ποιότητι τήν τοῦ ἡμετέρου νοός λαμπρύνων δύναμιν, καί πρός τήν αὐτήν αὐτῷ φέρων ἐνέργειαν. Νοῦν γάρ ἔχειν Χριστοῦ ἔγωγέ φημι, τόν κατ᾿ αὐτόν νοοῦντα, καί διά πάντων αὐτόν νοοῦντα.\n\n(πδ΄) Σῶμα Χριστοῦ εἶναι λεγόμεθα, κατά τό, Ἡμεῖς δέ σῶμα Χριστοῦ ἐσμεν, καί μέλη ἐκ μέρους· οὐ κατά στέρησιν τῶν ἡμετέρων σωμάτων, ἐκείνου τό σῶμα γινόμενοι· οὐδ᾿ αὖ πάλιν ἐκείνου καθ᾿ ὑπόστασιν εἰς ἡμᾶς μεταβαίνοντος, ἤ μεληδόν διατεμνομένου· ἀλλά τῷ καθ᾿ ὁμοιότητα τῆς τοῦ Κυρίου σαρκός, τήν φθοράν ἀποσείεσθαι τῆς ἁμαρτίας. Ὡς γάρ ὁ Χριστός κατά φύσιν σαρκί τε καί ψυχῇ καθ᾿ ὅ νοεῖται ἄνθρωπος ἀναμάρτητος ἦν, οὕτω καί ἡμεῖς οἱ πεπιστευκότες αὐτῷ, καί διά Πνεύματος αὐτόν ἐνδυσάμενοι, κατά προαίρεσιν ἐν αὐτῷ χωρίς ἁμαρτίας εἶναι δυνάμεθα.","english":"(14_552 (83)) The mind of Christ, which the saints receive, according to the saying, \"But we have the mind of Christ,\" does not come about by the removal of the noetic power within us, nor as completing our mind, nor as passing essentially by hypostasis into our mind, but as illuminating the power of our mind by its own quality and leading it to the same activity as itself. For I say that one has the mind of Christ who thinks in accordance with him and thinks him in all things.\n\n(84) We are said to be the body of Christ, according to the saying, \"But we are the body of Christ, and members in part,\" not by the removal of our own bodies, becoming his body, nor again by his passing by hypostasis into us or being cut up member by member, but by the likeness of the Lord's flesh, so as to shake off the corruption of sin. For just as Christ was by nature sinless in flesh and soul insofar as he is understood as man, so too we who have believed in him and have put him on through the Spirit can, by our free choice, be in him without sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"(πε΄) Εἰσί παρά τῇ Γραφῆ καί χρονικοί αἰῶνες καί ἄλλων αἰώνων συντέλειαν περιέχοντες, κατά τό, Νυνί δέ ἅπαξ ἐπί συντελείᾳ τῶν αἰώνων, καί τά ἑξῆς. Καί ἕτεροι πάλιν χρονικῆς ἐλεύθεροι φύσεως αἰῶνες, μετά τόν ἐνεστῶτα τοῦτον χρόνον, αἰῶνα, τόν ἐπί συντελείᾳ τῶν αἰώνων, κατά τό, Ἵνα ἐνδείξηται ἐν τοῖς αἰῶσι τοῖς ἐπερχομένοις τόν ὑπερβάλλοντα πλοῦτον, καί τά ἑξῆς. Εὑρίσκομεν δέ παρά τῇ Γραφῇ καί πλῆθος αἰώνων, παρελθόντων τε καί ἐνεστώτων καί μελλόντων· καί αἰῶνας αἰώνων εἶναί τινας αἰῶνας, καί αἰῶνος αἰῶνα, καί χρόνους αἰωνίους, καί γενεάς συνημμένας αἰῶσι. Καί ἵνα μή νῦν, τί μεν διά τῶν χρονικῶν αἰώνων, τί δέ διά τῶν αἰωνίων χρόνων καί γενεῶν βούλεται δηλοῦν ὁ λόγος, λέγοντες· ( 14__554 τινές δέ παλιν ἁπλῶς οἱ αἰῶνες τῶν αἰώνων, τίς τε ὁ ἁπλοῦς αἰών, καί ὁ αἰών τοῦ αἰῶνος, πολύν παρά τήν ὑπόθεσιν ἐκτείνωμεν λόγον, τά περί τούτων τοῖς φιλομαθέσι σκοπεῖν ἐάσαντες, πρός τόν σκοπόν δι᾿ ὅν ταῦτα προηγάγομεν, ἐπανέλθωμεν.","english":"(85) There are in Scripture both temporal ages, and ages that contain the consummation of other ages, according to the saying, \"But now once at the consummation of the ages,\" and what follows. And again there are other ages free of temporal nature, after this present time—the age at the consummation of the ages—according to the saying, \"That he might show in the ages to come the surpassing riches,\" and what follows. We find in Scripture also a multitude of ages, past, present, and future; and that some ages are ages of ages, and an age of an age, and eternal times, and generations joined to ages. And lest we now extend our discourse far beyond the subject, saying what the word intends to make clear by the temporal ages, and what by the eternal times and generations—and again, what the ages of ages are, and what the simple age is, and the age of the age—leaving these things to be examined by those who love learning, let us return to the purpose for which we brought these matters forward.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"(πστ΄) Οἴδαμεν τι κατά τήν Γραφήν ὑπεραιώνιον· ὅπερ ὅτι μέν ἔστιν, ἐσήμανε· τί δέ τοῦτό ἐστιν, οὐκ ὠνόμασε, κατά τό, Κύριος βασιλεύων τόν αἰῶνα, καί\n\nἐπ᾿ αἰῶνα καί ἔτι. Οὐκοῦν ἔστι τι πρᾶγμα ὑπέρ αἰῶνας, ἡ ἀκραιφνής τοῦ Θεοῦ βασιλεία. Οὐ γάρ δή θέμις εἰπεῖν ἦρχθαι, ἤ φθάνεσθαι ὑπό αἰώνων ἤ χρόνων τήν τοῦ Θεοῦ βασιλείαν. Ταύτην δέ πιστεύομεν εἶναι τῶν σωζομένων κληρονομίαν, καί μονήν, καί τόπον, καθώς ὁ ἀληθής παραδίδωσι λόγος· ὡς τέλος τῶν δι' ἐφέσεως πρός τό ἔσχατον ὀρεκτόν κινουμένων· ἐν ᾧ γινόμενοι, πάσης τῆς ὁποιασοῦν δέχονται παῦλαν κινήσεως· ὡς μηκέτι χρόνου τινός ὄντος αὐτῶν ἤ αἰῶνος τοῦ διαβαθῆναι ὀφείλοντος, οἷα δή μετά πάντα καταντήσασιν εἰς τόν Θεόν· τόν πρό πάντων ὄντα τῶν αἰώνων, καί ὅν φθάνειν αἰώνων φύσις οὐ πέφυκεν. (πζ΄) Ἐφ᾿ ὅσον χρόνον τίς ἐστιν ἐν τῇ ζωῇ ταύτῃ, κἄν τέλειός ἐστι κατά τήν ἐνθάδε κατάστασιν, καί πράξει καί θεωρίᾳ, τήν ἐκ μέρους ἔχει καί γνῶσιν καί προφητείαν καί ἀῤῥαβῶνα Πνεύματος ἁγίου· ἀλλ᾿ οὐκ αὐτό τό πλήρωμα· ἐλευσόμενός ποτε μετά τήν τῶν αἰώνων περαίωσιν εἰς τήν τελείαν λῆξιν, τήν πρόσωπον πρός πρόσωπον τοῖς ἀξίοις δεικνῦσαν αὐτήν ἐφ᾿ ἑαυτῆς ἑστῶσαν τήν ἀλήθειαν· ὡς μηκέτι ἐκ τοῦ πληρώματος μέρος ἔχειν, ἀλλ᾿ αὐτό τό πλήρωμα τῆς χάριτος κατά μέθεξιν ὅλον κομίζεσθαι. Καταντήσεσθαι γάρ, φησίν ὁ Ἀπόστολος, πάντας (δηλονότι τούς σωζομένους) εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ· ἐν ᾧ εἰσιν οἱ θησαυροί τῆς σοφίας καί τῆς γνώσεως ἀπόκρυφοι· ἧς φαινομένης, τό ἐκ μέρους καταργηθήσεται.","english":"(86) We know something supra-aeonian according to Scripture; that it exists, it has indicated; but what this is, it has not named, according to the saying, \"The Lord reigns for the age, and unto the age and still more.\" Therefore there is something beyond the ages: the pure and undefiled kingdom of God. For it is not lawful to say that the kingdom of God has begun, or is overtaken by ages or times. This we believe to be the inheritance of those who are saved, and their abode, and their place, just as the true word hands down: as the end of those who are moved by desire toward the final object of longing; in which, when they come to be, they receive rest from every kind of motion whatsoever; so that no time or age of theirs any longer exists that must be passed through, as having arrived after all things at God, who is before all the ages, and whom the nature of ages is not naturally able to overtake. (87) For as long a time as one is in this life, even if he is perfect in his condition here, both in practice and in contemplation, he has knowledge and prophecy in part, and the earnest of the Holy Spirit; but not the fullness itself; he will come at some time, after the passing away of the ages, to the perfect lot, which shows truth itself standing upon itself, face to face, to those who are worthy; so that he no longer has a part from the fullness, but receives the whole fullness of grace itself through participation. For all, says the Apostle (clearly those who are saved), will arrive at a perfect man, at the measure of the stature of the fullness of Christ; in whom are the treasures of wisdom and knowledge hidden; when this appears, that which is in part will be done away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"( 14__556 (πη΄) Ζητοῦσί τινες, πῶς ἔσται τῶν ἀξιουμένων τῆς ἐν τῇ βασιλείᾳ τοῦ Θεοῦ τελειότητος ἡ κατάστασιν· πότερον κατά προκοπήν καί μετάβασιν, ἤ κατά τήν ἐν στάσει ταυτότητα· πῶς τε τά σώματα καί τάς ψυχάς εἶναι χρεών ὑπολαμβάνειν. Πρός δή τοῦτο στοχαστικῶς ἐρεῖ τις, ὅτι καθάπερ ἐπί τῆς σωματικῆς ζωῆς διττός ἐστιν ὁ τῆς τροφῆς λόγος· ὁ μέν πρός αὔξησιν, ὁ δέ πρός συντήρησιν τῶν τρεφομένων· μέχρις οὗ φθάσωμεν τό τέλειον τῆς σωματικῆς ἡλικίας, τρεφόμεθα πρός αὔξησιν· ἐπειδάν δέ τό σῶμα στῇ τῆς εἰς μέγεθος ἐπιδόσεως, οὐκέτι τρέφεται πρός αὔξησιν, ἀλλά πρός συντήρησιν. Οὕτως καί ἐπί τῆς ψυχῆς διττός ὁ τῆς τροφῆς λόγος. Τρέφεται γάρ προκόπτουσα ταῖς ἀρεταῖς καί τοῖς θεωρήμασι, μέχρις οὗ διαβᾶσα τά ὄντα πάντα φθάσῃ τό μέτρον τῆς ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ· ἐν ᾧ γινομένη, πάσης τῆς πρός ἐπίδοσίν τε καί αὔξησιν διά τῶν μέσων ἵσταται προκοπῆς· ἀμέσως τρεφομένη τό ὑπέρ νόησιν· καί διά τοῦτο τυχόν ὑπέρ αὔξησιν· τῆς ἀφθάρτου τροφῆς εἶδος, πρός συντήρησιν τῆς δοθείσης αὐτῇ θεοειδοῦς τελειότητος, καί ἔκφανσιν τῶν τῆς τροφῆς ἐκείνης ἀπείρων ἀγλαϊῶν, καθ᾿ ἥν τό ἀεί εὖ ὡσαύτως εἶναι ἐνδημῆσαν αὐτῇ δεχομένη, γίνεται θεός τῇ μεθέξει τῆς θεϊκῆς χάριτος, πασῶν τῶν κατά νοῦν καί αἴσθησιν ἐνεργειῶν, αὐτή τε παυσαμένη, καί ἑαυτῇ τάς τοῦ σώματος συναπαύσασα φυσικάς ἐνεργείας, συνθεωθέντος αὐτῇ κατά τήν ἀναλογοῦσαν αὐτῷ μέθεξιν τῆς θεώσεως. Ὥστε μόνον τόν Θεόν διά τε τῆς ψυχῆς καί τοῦ σώματος φαίνεσθαι, νικηθέντων αὐτῶν τῇ ὑπερβολῇ τῆς δόξης, τῶν φυσικῶν γνωρισμάτων. (πθ΄).","english":"(14__556 (88)) Some ask how the state of those deemed worthy of perfection in the kingdom of God will be: whether by progress and change, or by identity in a fixed state; and how one ought to suppose bodies and souls to be. To this, then, someone might conjecture that, just as in bodily life the principle of nourishment is twofold—one for growth, the other for preservation of those nourished—so it is. Until we reach the perfection of bodily stature, we are nourished for growth; but when the body has ceased its increase in size, it is no longer nourished for growth but for preservation. So too with the soul, the principle of nourishment is twofold. For it is nourished as it progresses in virtues and contemplations, until, passing through all things that exist, it reaches the measure of the stature of the fullness of Christ. When it has come to be in that measure, it ceases from all progress toward advancement and growth through intermediate things, being nourished directly by that which is beyond understanding—and for this reason perhaps beyond growth—by a form of incorruptible food, for the preservation of the God-like perfection given to it, and for the manifestation of the infinite splendors of that food, according to which, receiving the ever-being-well in the same way dwelling within it, it becomes God by participation in the divine grace, all its activities according to intellect and sense having ceased, and it having brought to rest with itself the natural activities of the body as well, the body being contemplated together with it in the participation in deification analogous to it. So that God alone appears through both soul and body, the natural distinguishing marks having been overcome by the excess of glory. (89)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"Ζητοῦσί τινες τῶν φιλομαθῶν, κατά ποῖον ἔσται τρόπον ἡ τῶν αἰωνίων μονῶν τε καί ἐπαγγελιῶν διαφορά· πότερον καθ᾿ ὑπόστασιν τοπικήν, ἤ κατ᾿ ἐπίνοιαν τῆς ἰδιαζούσης καθ᾿ ἑκάστην μορφήν πνευματικῆς ποιότητός τε καί ποσότητος. Καί τοῖς μέν δοκεῖ τό ( 14__558 πρῶτον· τοῖς δέ, τό δεύτερον· ὁ δέ γνούς, τί τό, Ἡ βασιλεία τοῦ Θεοῦ ἐντός ὑμῶν ἐστι, καί τί τό, Πολλαί μοναί παρά τῷ Πατρί, τοῦ δευτέρου μᾶλλον γενήσεται.\n\n( ΄) Ζητοῦσί τινες, ποίαν διαφοράν ἔχει πρός τήν τοῦ Θεοῦ βασιλείαν ἡ τῶν οὐρανῶν βασιλεία· πότερον καθ᾿ ὑπόστασιν διαφέρουσιν ἀλλήλων, ἤ κατ᾿ ἐπίνοιαν. Πρός οὕς ῥητέον, ὅτι διαφέρουσι μέν· οὐ καθ᾿ ὑπόστασιν δέ. Μία γάρ καθ᾿ ὑπόστασιν ἄμφω· ἀλλά κατ᾿ ἐπίνοιαν· ἡ μέν γάρ βασιλεία τῶν οὐρανῶν, τῆς τῶν ὄντων ἀκραιφνοῦς κατά τούς ἑαυτῶν λόγους ἐν τῷ Θεῷ προαιωνίου γνώσεώς ἐστι\n\nκατάληψις· ἡ δέ τοῦ Θεοῦ βασιλεία, τῶν προσόντων τῷ Θεῷ φυσικῶς ἀγαθῶν κατά χάριν ἐστί μετάδοσις· καί ἡ μέν κατά τό τέλος τῶν ὄντων, ἡ δέ κατ᾿ ἐπίνοιαν μετά τό τέλος τῶν ὄντων ἐστί.","english":"Some of those who love learning ask in what manner there will be the difference among the eternal abodes and promises: whether according to local subsistence, or according to conception of the distinctive spiritual quality and quantity according to each form. And to some the first seems so, to others the second; but the one who has understood what \"The kingdom of God is within you\" means, and what \"Many mansions with the Father\" means, will belong rather to the second.\n\n(15) Some ask what difference the kingdom of the heavens has in relation to the kingdom of God: whether they differ from each other according to subsistence, or according to conception. To these it must be said that they do differ, but not according to subsistence. For both are one according to subsistence, but according to conception. For the kingdom of the heavens is the apprehension of the pure, pre-eternal in God knowledge of beings according to their own principles; but the kingdom of God is the gracious participation in the goods that belong to God naturally. And the one is according to the end of beings, while the other is according to conception after the end of beings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"( α΄) Τό, Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν, οὐκ ἔστιν, ὡς οἶμαι, χρονικῆς συστολῆς· Οὐ γάρ ἔρχεται μετά παρατηρήσεως· οὔτε ἐροῦσιν· Ἰδού ὦδε, ἰδού ἐκεῖ· ἀλλά τῆς πρός αὐτῶν τῶν ἀξίων αὐτῆς κατά διάθεσιν σχέσεώς ἐστιν· Ἡ γάρ βασιλεία τοῦ Θεοῦ, φησίν, ἐντός ὑμῶν ἐστιν. ( β΄) Ἡ τοῦ Θεοῦ καί Πατρός βασιλεία, δυνάμει μέν ἐν πᾶσί ἐστιν τοῖς πιστεύουσιν· ἐνεργείᾳ δέ ἐν τοῖς ἀποθεμένοις διόλου διαθέσεως πᾶσαν τήν κατά φύσιν ψυχῆς τε καί σώματος ζωήν, καί μόνην κτησαμένοις τήν τοῦ πνεύματος, καί δυναμένοις λέγειν· Ζῶ δέ, οὐκέτι ἐγώ, ζῇ δέ ἐν ἐμοί Χριστός. ( γ΄) Τήν βασιλείαν τῶν οὐρανῶν εἶναί τινες λέγουσι, τήν ἐν οὐρανοῖς τῶν ἀξίων διαγωγήν· ἕτεροι δέ, τήν ὁμοίαν τοῖς ἀγγέλοις τῶν σωζομένων κατάστασιν· ἄλλοι δέ, τό εἶδος αὐτό τῆς θεϊκῆς ὡραιότητος τῶν φορεσάντων τήν εἰκόνα τοῦ Ἐπουρανίου. Συνᾴδουσι δέ ( 14__560 τῇ ἀληθείᾳ, κατά τό ἐμοί δοκοῦν, καί αἱ τρεῖς περί τούτου δόξαι. Πᾶσι γάρ κατά τήν ἀναλογίαν τῆς ἐν αὐτοῖς κατά ποιόν τε καί ποσόν δικαιοσύνης, ἡ μέλλουσα δίδοται χάρις. ( δ΄) Ἕως ὅτου κατά τήν πρακτικήν φιλοσοφίαν, ἀνδρικῶς τούς θείους διεξέρχεταί τις ἀγῶνας· τόν διά τῶν ἐντολῶν ἐξελθόντα παρά τοῦ Πατρός εἰς τόν κόσμον, παρ᾿ ἑαυτῷ κατέχει Λόγον. Ἐπειδάν δέ τῶν κατά τήν πρᾶξιν πρός τά πάθη παλαισμάτων ἀφιέμενος, ὡς νικητής παθῶν καί δαιμόνων ἀποφανθείς, πρός τήν διά θεωρίας γνωστικήν μετέλθῃ φιλοσοφίαν, συγχωρεῖ τῷ Λόγῳ μυστικῶς ἀφεῖναι πάλιν τόν κόσμον, καί πορευθῆναι πρός τόν Πατέρα.","english":"(1) The saying \"The kingdom of heaven has drawn near\" is not, as I think, a shortening of time; for \"it does not come with observation, nor will they say, 'Behold, here,' or 'Behold, there,'\" but it is a matter of the relation, according to disposition, of those who are worthy of it. For \"the kingdom of God,\" he says, \"is within you.\" (2) The kingdom of God and the Father is present in potentiality in all who believe, but in actuality in those who have wholly set aside the entire natural life of soul and body that belongs to disposition, and have acquired only the life of the Spirit, and are able to say, \"I live, yet no longer I, but Christ lives in me.\" (3) Some say that the kingdom of heaven is the conduct of the worthy in the heavens; others, the state of the saved that is like that of the angels; others, the very form of the divine beauty of those who have borne the image of the heavenly one. And, in my opinion, all three opinions about this are in accord with the truth. For to all, in proportion to the righteousness that is in them in quality and quantity, the future grace is given. (4) As long as one, according to the practical philosophy, manfully passes through the divine contests, he holds the Word within himself—the Word who came forth from the Father into the world through the commandments. But when, released from the struggles of action against the passions, and shown forth as a victor over the passions and demons, he passes over to the gnostic philosophy that comes through contemplation, he permits the Word mystically to leave the world again and to journey to the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"Διό φησιν ὁ Κύριος τοῖς μαθηταῖς, ὅτι Ὑμεῖς ἐμέ πεφιλήκατε, καί πεπιστεύκατε ὅτι ἐγώ παρά τοῦ Θεοῦ ἐξῆλθον. Ἐξῆλθον παρά τοῦ Πατρός, καί ἐλήλυθα εἰς τόν κόσμον· πάλιν ἀφίημι τόν κόσμον, καί πορεύομαι πρός τόν Πατέρα· κόσμον εἰπών τυχόν, τήν κατά τήν πρᾶξιν τῶν ἀρετῶν ἐπίπονον ἐργασίαν· Πατέρα δέ, τήν κατά νοῦν ὑπερκόσμιον καί παντός ἐλευθέραν ὑλικοῦ φρονήματος κατάστασιν· καθ᾿ ἥν ἐν ἡμῖν ὁ τοῦ Θεοῦ γίνεται Λόγος, τῆς πρός τά πάθη καί τούς δαίμονας μάχης παυόμενος. ( ε΄) Ὁ δυνηθείς νεκρῶσαι διά πράξεως τά μέλη τά ἐπί τῆς γῆς, καί νικῆσαι διά τοῦ Λόγου τῶν ἐντολῶν τόν ἐν αὐτῷ τῶν παθῶν κόσμον, οὐδεμίαν ἕξει λοιπόν θλίψιν· τόν κόσμον ἐάσας ἤδη, καί ἐν Χριστῷ γεγενημένος, τῷ τόν κόσμον νικήσαντι τῶν παθῶν, καί πάσης εἰρήνης χορηγῷ. Ὁ γάρ τήν προσπάθειαν τῶν ὑλικῶν μή ἀφείς, διά παντός θλίψιν ἕξει· τοῖς κατά φύσιν ἀλλοιουμένοις τήν γνώμην συναλλοιούμενος. Ὁ δέ γενόμενος ἐν Χριστῷ, κατ᾿ οὐδένα λόγον αἰσθήσεται τῆς οἱασοῦν ὑλικῆς μεταπτώσεως. Διό φησιν ὁ Κύριος· Ταῦτα λελάληκα ὑμῖν, ἵνα ἐν ἐμοί εἰρήνην ἔχητε. Ἐν τῷ κόσμῳ θλίψιν ἕξετε· ἀλλά θαρσεῖτε, ἐγώ νενίκηκα τόν κόσμον. Τουτέστιν, Ἐν ἐμοί τῷ Λόγῳ τῆς ἀρετῆς, εἰρήνην ἔχετε· ἀπηλλαγμένοι ( 14__562 τῆς τῶν ὑλικῶν παθῶν τε καί πραγμάτων στροβώσεώς τε καί ταραχῆς· ἐν δέ τῷ κόσμῳ, τουτέστι ἐν τῇ προσπαθείᾳ τῶν ὑλικῶν, θλίψιν, διά τήν αὐτῶν ἀλλεπάληλον μετάπτωσιν. Θλίψιν γάρ ἔχουσι ἀμφότεροι, καί ὁ πράττων τήν ἀρετήν, διά τόν αὐτῇ συνημμένον πόνον· καί ὁ τόν κόσμον ἀγαπῶν, διά τήν τῶν ὑλικῶν ἀποτυχίαν· ἀλλ᾿ ὁ μέν, θλίψιν σωτήριον·","english":"Therefore the Lord says to the disciples, \"You have loved me, and have believed that I came forth from God. I came forth from the Father, and have come into the world; again I leave the world, and go to the Father\" — calling \"the world,\" perhaps, the toilsome labor of the virtues in practice; and \"the Father,\" the supramundane state according to the mind, free from all material-mindedness; in which state the Word of God comes to be in us, when the battle against the passions and the demons has ceased. (5) He who has been able through practice to put to death the members that are on the earth, and through the Word of the commandments to conquer the world of the passions within himself, will no longer have any affliction, having already left the world and having come to be in Christ, who conquered the world of the passions and is the provider of all peace. For he who has not let go of his attachment to material things will have affliction continually, being changed along with those who by nature change their disposition. But he who has come to be in Christ will in no way perceive any material alteration whatsoever. Therefore the Lord says: \"These things I have spoken to you, that in me you may have peace. In the world you will have affliction; but take courage, I have conquered the world.\" That is: In me, the Word of virtue, you have peace, having been delivered from the swirling and turmoil of material passions and things; but in the world, that is, in attachment to material things, you will have affliction, because of their ceaseless alteration. For both have affliction — both the one who practices virtue, because of the pain attached to it, and the one who loves the world, because of the failure to obtain material things; but the one has affliction that is salvific.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"ὁ δέ, φθαρτικήν καί ὀλέθριον. Ἀμφοτέρων δέ ἐστιν ὁ Κύριος ἄνεσις· τοῦ μέν, καταπαύων ἐν ἑαυτῷ κατά τήν θεωρίαν δι᾿ ἀπαθείας τούς πόνους τῶν ἀρετῶν· τοῦ δέ, τήν πρός τά φθειρόμενα σχετικήν προσπάθειαν διά τῆς μετανοίας ἀφαιρούμενος. ( στ΄) Ἡ ἐν τῷ τίτλῳ προγραφή τῆς τοῦ Σωτῆρος αἰτίας, πρακτικῆς καί φυσικῆς καί θεολογικῆς φιλοσοφίας ὄντα Βασιλέα τόν σταυρωθέντα σαφῶς καί Κύριον ἔδειξε. Ῥωμαϊστί γάρ, καί Ἑλληνιστί, καί Ἑβραϊστί φησιν ἀναγεγράφθαι τό\n\nλόγιον. Νοῶ δε, διά μέν τοῦ Ῥωμαϊστί, τήν πρακτικήν· ὡς τῆς Ῥωμαίων βασιλείας κατά τόν Δανιήλ ὁρισθείσης εἶναι πασῶν ἀνδρικωτέρας τῶν ἐπί γῆς βασιλειῶν· πρακτικῆς δέ ἴδιον, εἴπερ τι ἄλλο, ἡ ἀνδρεία. Διά δέ τοῦ Ἑλληνιστί, τήν φυσικήν θεωρίαν· ὡς μᾶλλον τοῦ Ἑλλήλων ἔθνους παρά τούς λοιπούς ἀνθρώπους, τῇ φυσικῇ σχολάσαντος φιλοσοφίᾳ. Διά δέ τοῦ Ἑβραϊστί, τήν θεολογικήν μυσταγωγίαν· ὡς τοῦ ἔθνους τούτου προδήλως ἀνέκαθεν τῷ Θεῷ τούς πατέρας ἀνατεθέντος. ( ζ΄) Δεῖ μή μόνον ἡμᾶς εἶναι παθῶν σωματικῶν φονευτάς, ἀλλά καί τῶν κατά ψυχήν ἐμπαθῶν λογισμῶν ὀλετῆρας, κατά τόν λέγοντα ἅγιον· Εἰς τάς πρωΐας ἀπέκτενον πάντας τούς ἁμαρτωλούς τῆς γῆς· τοῦ ἐξολοθρεῦσαι ἐκ πόλεως Κυρίου πάντας τούς ἐργαζομένους τήν ἀνομίαν· τουτέστι, τά τοῦ σώματος πάθη, καί τῆς ψυχῆς τούς ἀνομοῦντας λογισμούς.","english":"But this one is destructive and ruinous. The Lord is the release from both: from the one, by bringing to rest in himself, through contemplation and impassibility, the labors of the virtues; from the other, by removing through repentance the attachment of affinity toward corruptible things. (6) The inscription in the title of the cause of the Savior clearly showed the crucified one to be King and Lord, being of practical, natural, and theological philosophy. For he says that the saying was written in Roman, in Greek, and in Hebrew. I understand by \"in Roman\" the practical [philosophy], since the kingdom of the Romans, according to Daniel, was appointed to be more manly than all the kingdoms on earth; and it is the property of the practical life, if anything is, to be manly. By \"in Greek,\" the natural contemplation, since the nation of the Greeks more than the rest of men devoted itself to natural philosophy. By \"in Hebrew,\" the theological mystagogy, since this nation from the beginning was manifestly dedicated to God, the fathers. (7) We must be not only slayers of bodily passions, but also destroyers of the passionate thoughts of the soul, according to the holy one who says: \"In the mornings I killed all the sinners of the earth, that I might destroy out of the city of the Lord all those who work lawlessness\" — that is, the passions of the body, and the lawless thoughts of the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"( 14__564 ( η΄) Ὁ τήν ὁδόν τῶν ἀρετῶν χωρίς τῆς ἐφ᾿ ἑκάτερα ῥοπῆς μετ᾿ εὐσεβοῦς καί ὀρθῆς γνώσεως συντηρήσας ἀλώβητον, εἴσεται τήν γινομένην πρός αὐτόν τοῦ Θεοῦ διά τῆς ἀπαθείας παρουσίαν. Ψαλῶ γάρ, καί συνήσω ἐν ὁδῷ ἀμώμῳ, πότε ἥξεις πρός με. Ὁ γάρ ψαλμός τήν ἐνάρετον πρᾶξιν δηλοῖ· ἡ δέ σύνεσις, τήν ἐπ᾿ ἀρετῇ γνωστικήν ἐπιστήμην· καθ᾿ ἥν τῆς θείας αἰσθάνεται παρουσίας, ὁ δι᾿ ἀγρυπνίας τῶν ἀρετῶν προσδεχόμενος τόν Κύριον αὐτοῦ. ( θ΄) Οὐ δεῖ τόν εἰσαγόμενον εἰς εὐσέβειαν, διά μόνης ἄγεσθαι χρηστότητος πρός τήν πρᾶξιν τῶν ἐντολῶν, ἀλλά μήν καί τῇ μνήμῃ τῶν θείων δικαιωμάτων, δι᾿ ἀποτομίας συχνότερον αὐτόν ἀγωνίσασθαι· ἐφ᾿ ᾧ μή μόνον πόθῳ τῶν θείων ἐρᾷν, ἀλλά καί φόβῳ τῆς κακίας ἀπέχεσθαι· Ἔλεον γάρ καί κρίσιν ᾄσομαί σοι, Κύριε· ἵνα καί αὐδῇ τῷ Θεῷ κατά πόθον τερπόμενος, καί εὐτονῇ πρός τό ᾆσμα, τῷ φόβῳ στομούμενος.\n\n(ρ΄) Ὁ δι᾿ ἀρετῆς καί γνώσεως ἁρμοσάμενος τό σῶμα πρός τήν ψυχήν, γέγονε κιθάρα Θεοῦ καί αὐλός καί ναός. Κιθάρα μέν, ὡς καλῶς φυλάξας τήν τῶν ἀρετῶν ἁρμονίαν· αὐλός δέ, ὡς διά τῶν θείων θεωρημάτων εἰσδεχόμενος τήν τοῦ Πνεύματος ἔμπνευσιν· ναός δέ, ὡς διά τήν κατά νοῦν καθαρότητα, τοῦ Λόγου γεγονώς κατοικητήριον.","english":"He who has kept the way of the virtues undamaged, without inclination to either side, with pious and right knowledge, will know the presence of God that comes to him through impassibility. For I will sing, and I will understand in the blameless way, when you will come to me. For the psalm declares virtuous action; and understanding, the gnostic knowledge that is upon virtue, according to which he perceives the divine presence, who through vigilance in the virtues awaits his Lord. He who is being introduced into piety ought not to be led to the practice of the commandments by kindness alone, but also by the remembrance of the divine judgments, and to strive more frequently through severity; so that he may not only love the divine things with longing, but also abstain from evil with fear. For I will sing of mercy and judgment to you, O Lord; that he may both sing to God, delighting in longing, and be strengthened for the song, being sharpened by fear.\n\nHe who through virtue and knowledge has harmonized the body with the soul has become a cithara of God, and a flute, and a temple. A cithara, as one who has well preserved the harmony of the virtues; a flute, as one who through divine contemplations receives the inspiration of the Spirit; a temple, as one who through purity of mind has become a dwelling-place of the Word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}