Sophia Scriptura

Canonical Epistle (complete)

Gregory Thaumaturgus · Canonical Epistle · ca. 254–264 · Neocaesarea · 11 passages

Greek text: PG 10.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 6 (1886).

Chapter 1

1PG 10:1019c–1021a

Οὐ τὰ βρώματα ἡμᾶς βαρεῖ, ἱερώτατε Πάππα, εἰ ἔφαγον οἱ αἰχμάλωτοι ταῦτα ἅπερπαρετίθεσαν αὐτοῖς οἱ κρατοῦντες αὐτῶν, μάλιστα ἐπειδὴ εἶς λόγος παρὰ πάντων,τοὺς καταδραμόντας τὰ ἡμέτερα μέρη βαρβάρους εἰδώλοις μὴ τεθυκέναι. Ὁ δὲ Ἀπόστολός φησι· Τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν· ὁ δέ Θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει. Ἀλλὰ καὶ ὁ Σωτὴρ ὁ πάντα καθαρίζων τὰ βρώματα, Οὐ τὸ εἴσπορευόμενον, φησὶ, κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον. Καὶ τὸ τὰς αἰχμαλώτους γυναῖκας διαφθαρῆναι ἐξυβριζόντων τῶν βαρβάρων εἰς τὰ σώματα αὐτῶν. Ἀλλʼ εἰ μὲν καὶ πρότερον κατέγνωστό τινος ὁ βίος πορευομένου ὀπίσω ὀφθαλμῶν τῶν ἐκπορνευόντων κατὰ τὸ γεγραμμένον, δηλονότι ἡ πορνικὴ ἔξις ὕποπτος καὶ ἐν τῷ καιρῷ τῆς αἰχμαλωσίας. Καὶ οὐ προχείρως δεῖ ταῖς τοιαύταις κοινωνεῖν τῶν εὐχῶν. Εἰ μέντοι τὶς ἐν ἄκρᾳ σωφροσύνῃ ζήσασα, καὶ καθαρὸν καὶ ἔξω πάσης ὑπονοίας ἐπιδεδειγμένη βίον τὸν πρότερον, νῦν περιπέπτωκεν ἐκ βίας καὶ ἀνάγκης ὕβρει, ἔχομεν παράδειγμα τὸ ἐν τῷ Δευτερονομίῳ τὸ ἐπὶ τῇ νεάνιδι, ἦν ἐν τῷ πεδίῳ εὗρεν ἄνθρωπος, καὶ βιασάμενος αὐτὴν. ἐκοιμήθη μετʼ αὐτῆς· Τῇ νεάνιδι οὐ ποιήσετε, φησὶν, οὐδέν· οὐκ ἔστι τῇ νεάνιδι ἁμάρτημα θανάτου· ὅτι ὡς, εἴ τις ἀναστῇ ἄνθρωπος ἐπὶ τὸν πλησίον αὐτοῦ, καὶ θανατώσῃ αὐτοῦ τὴν ψυχὴν, οὕτω τὸ πράγμα τοῦτο· ἐβόησεν ἡ νεᾶνις, καὶ ὁ βοηθῶν οὐκ ῆν αὐτῇ. Ταῦτα μέντοι τοιαῦτα.

Ou ta brōmata hēmas barei, hierōtate Pappa, ei ephagon hoi aichmalōtoi tauta haperparetithesan autois hoi kratountes autōn, malista epeidē eis logos para pantōn,tous katadramontas ta hēmetera merē barbarous eidōlois mē tethykenai. Ho de Apostolos phēsi; Ta brōmata tę̄ koilią, kai hē koilia tois brōmasin; ho de Theos kai tautēn kai tauta katargēsei. Alla kai ho Sōtēr ho panta katharizōn ta brōmata, Ou to eisporeuomenon, phēsi, koinoi ton anthrōpon, alla to ekporeuomenon. Kai to tas aichmalōtous gynaikas diaphtharēnai exybrizontōn tōn barbarōn eis ta sōmata autōn. Allʼ ei men kai proteron kategnōsto tinos ho bios poreuomenou opisō ophthalmōn tōn ekporneuontōn kata to gegrammenon, dēlonoti hē pornikē exis hypoptos kai en tǭ kairǭ tēs aichmalōsias. Kai ou procheirōs dei tais toiautais koinōnein tōn euchōn. Ei mentoi tis en akrą sōphrosynę̄ zēsasa, kai katharon kai exō pasēs hyponoias epidedeigmenē bion ton proteron, nyn peripeptōken ek bias kai anankēs hybrei, echomen paradeigma to en tǭ Deuteronomiǭ to epi tę̄ neanidi, ēn en tǭ pediǭ heuren anthrōpos, kai biasamenos autēn. ekoimēthē metʼ autēs; Tę̄ neanidi ou poiēsete, phēsin, ouden; ouk esti tę̄ neanidi hamartēma thanatou; hoti hōs, ei tis anastę̄ anthrōpos epi ton plēsion autou, kai thanatōsę̄ autou tēn psychēn, houtō to pragma touto; eboēsen hē neanis, kai ho boēthōn ouk ēn autę̄. Tauta mentoi toiauta.

It is not the foods that weigh on us, most holy Father, if the captives ate what their captors set before them, especially since there is one report from all: that the barbarians who overran our parts did not sacrifice to idols. And the Apostle says: "Foods for the belly and the belly for foods; but God will destroy both the one and the other." And the Saviour too, who makes all foods clean, says: "It is not what goes in that defiles the man, but what comes out."

As for the captive women having been defiled, when the barbarians outraged their bodies: if the life of any of them was already condemned before, as one who went "after the eyes of those who go whoring," as it is written, clearly the habit of sexual immorality is suspect also in the time of captivity, and such women should not readily be admitted to the communion of prayers. But if any woman lived in the utmost chastity and showed a former life pure and beyond all suspicion, and has now fallen into outrage by force and compulsion, we have the example in Deuteronomy of the young woman whom a man found in the field and lay with by force: "To the young woman," it says, "you shall do nothing; the young woman has no sin worthy of death; for as when a man rises up against his neighbour and kills his life, so is this matter; the young woman cried out, and there was no one to help her." So much, then, for these matters.

1 Cor 6:13 (quotation, high confidence) · Mark 7:19 (allusion, high confidence) · Matt 15:11 (quotation, high confidence) · Num 15:39 (quotation, medium confidence) · Deut 22:25 (allusion, high confidence) · Deut 22:26 (quotation, high confidence) · Deut 22:27 (quotation, high confidence)

Notes and citation

Summary: Captives who ate the barbarians' food are not defiled, since it was not offered to idols; women raped in captivity are not to be blamed unless their earlier life was already immoral.

  • The letter is addressed to an unnamed bishop, called "Papa" ("Father"), during the Gothic and Boradic invasion of Pontus (ca. 254–255). "Sexual immorality" renders πορνικὴ ἕξις. The ruling on women raped in captivity is translated as written. Several OCR slips in the quotations are corrected. Quotations: 1 Cor 6:13; Mark 7:19; Matt 15:11; Num 15:39; Deut 22:25–27.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; OCR slips in the quotation of 1 Cor 6:13; OCR slips in the quotation of Deut 22:26; OCR slips in the quotation of Deut 22:27): φησι· ὰ βρώματα τῇ κααλίᾳ, καὶ ἡ καιλία τοῖς βρώμααιν· Δ δέ Θεὸς → φησι· Τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν· ὁ δέ Θεὸς; κοινοῖ τὐν ἄνβρωπον → κοινοῖ τὸν ἄνθρωπον; ἴήσασα → ζήσασα; Τξ νεάνιιδι → Τῇ νεάνιδι; νεάαιιδι dμάρτημα → νεάνιδι ἁμάρτημα; εῖ τιις ἀναστῇ ἄνδρωπος ἐπὶ τὐν πλησίον αὐτοῦ, καὶ θαανατώσῃ σὐτοῦ → εἴ τις ἀναστῇ ἄνθρωπος ἐπὶ τὸν πλησίον αὐτοῦ, καὶ θανατώσῃ αὐτοῦ; ἐησεν ή νεᾶσαις → ἐβόησεν ἡ νεᾶνις; ἴaῦτα μέντοι → Ταῦτα μέντοι.

Topics: Ethics, Persecution

Cite (SBL): Gregory Thaumaturgus, Can. ep. 1 (PG 10:1019c–1021a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-epistula-canonica/1/#p-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Migne PG 10; the canon text only, without the Byzantine commentaries); compared afterwards with ANF 6.

Chapter 2

2PG 10:1045d–1027b

Δεινὴ ἡ πλεονεξία, καὶ οὐκ ἔστι διʼ ἐπιστολῆς μιᾶς παραθέσθαι τὰ θεῖα γράμματα, ἐν οἶς οὐ τὸ λῃστευειν μόνον φρικτὸν καὶ φρικῶδες καταγγέλλεται, ἀλλὰ καθόλου τὸ πλεονεκτεῖν καὶ ἀλλοτρίων ἐφάπτεσθαι ἐπὶ αἰσχροκερδείᾳ· καὶ πᾶς τοιοῦτος ἐκκήρυκτος Ἐκκλησίας Θεοῦ. Τὸ δὲ ἐν καιρῷ τῆς καταδρομῆς, ἐν τοσαύτῃ οἰμωγῇ καὶ τοσούτοις θρήἐ νοιςτολμῆσαί τινας τὸν καιρὸν τὸν πᾶσιν ὄλεθρον 1 φέροντα νομίσαι ἐαυτοῖς καιρὸν εἶναι κέρδους, ἀνθρώπων ἐστὶν ἀσεβῶν καὶ θεοστυγῶν, οὐδὲ ὑπερβολὴν ἀτοπίας ἐχόντων. Ὁθεν ἔδοξε τοὺς τοιοότους ἐκκηρύξαι, μήποτε ἐφʼ λον ἔλθ τὸν λαὸν ἡ ὀργὴ καὶ ἐπʼ αὐτοὺς πρῶτον τοὺς προεστῶτας, τοὺς μὴ ἐπιζητοῦντας. Φοβοῦμαι γὰρ, ὡς ἡ Γραφὴ λέγει, μὴ συναπολέση ἀσεβὴς τὸν δἱκαιον. Πορνεία γάρ, φησὶ, καὶ πλεονεξία, διʼ ἃ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. Μὴ οὖν γίνεσθε συμμέτοχοι αὐτῶν. Ἦτε γάρ ποτε σκότος, νῦν δέ φῶς ἐν Κυρίῳ. Ὡς τέκνα φωτός περιπατεῖτε (ό γὰρ καρπός τοῦ φωτὸς ἐν πάσῃ ἀγαθοσύνῃ καὶ ἀληθείᾳ), δοκιμάζοντες τί εὐάρεστον τῷ Κυρίῳ, καὶ μὴ συγκαινωνεῖτε τοῖς ἔργος τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε· τὰ γὰρ κρυφῇ γινόμενα ὑπʼ αὐτῶν αἰσχρόν ἐστι καὶ λέγειν. Τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτός φανεροῦται. Τοιαῦτα μὲν ὁ Ἀπόστολος. Ἐὰν δὲ, διὰ τὴν προτέραν πλεονεξίσν τὴν ἐν τῇ εἰρήνῃγενομένην δίκην τιννύντες, ἐν αὐτῷ τῷ καιρῷ τῆς ὀργῆς πάλιν πρὸς τὴν πλεονεξίαν ἐκτραπῶσί τινες, κερδαίνοντες ἐξ αἴματος καὶ ὐέθρου ἀνθρώπων ἀναστάτων γενομένων ἢ αἰχμαλώτων, πεφονευμένων, τί ἕτερον προσδοκᾷν χρὴ ἢ ὡς ἐπαγωνιζομένους τῇ πλεονεξίᾳ, ἐπισωρεῦσαι ὀργὴν καὶ ἑαυτοῖς καὶ παντὶ τῷ λαῷ;

Deinē hē pleonexia, kai ouk esti diʼ epistolēs mias parathesthai ta theia grammata, en ois ou to lę̄steuein monon phrikton kai phrikōdes katangelletai, alla katholou to pleonektein kai allotriōn ephaptesthai epi aischrokerdeią; kai pas toioutos ekkēryktos Ekklēsias Theou. To de en kairǭ tēs katadromēs, en tosautę̄ oimōgę̄ kai tosoutois thrēe noistolmēsai tinas ton kairon ton pasin olethron 1 pheronta nomisai eautois kairon einai kerdous, anthrōpōn estin asebōn kai theostygōn, oude hyperbolēn atopias echontōn. Hothen edoxe tous toiootous ekkēryxai, mēpote ephʼ lon elth ton laon hē orgē kai epʼ autous prōton tous proestōtas, tous mē epizētountas. Phoboumai gar, hōs hē Graphē legei, mē synapolesē asebēs ton dikaion. Porneia gar, phēsi, kai pleonexia, diʼ ha erchetai hē orgē tou Theou epi tous huious tēs apeitheias. Mē oun ginesthe symmetochoi autōn. Ēte gar pote skotos, nyn de phōs en Kyriǭ. Hōs tekna phōtos peripateite (o gar karpos tou phōtos en pasę̄ agathosynę̄ kai alētheią), dokimazontes ti euareston tǭ Kyriǭ, kai mē synkainōneite tois ergos tois akarpois tou skotous, mallon de kai elenchete; ta gar kryphę̄ ginomena hypʼ autōn aischron esti kai legein. Ta de panta elenchomena hypo tou phōtos phaneroutai. Toiauta men ho Apostolos. Ean de, dia tēn proteran pleonexisn tēn en tę̄ eirēnę̄genomenēn dikēn tinnyntes, en autǭ tǭ kairǭ tēs orgēs palin pros tēn pleonexian ektrapōsi tines, kerdainontes ex aimatos kai yethrou anthrōpōn anastatōn genomenōn ē aichmalōtōn, pephoneumenōn, ti heteron prosdokąn chrē ē hōs epagōnizomenous tę̄ pleonexią, episōreusai orgēn kai heautois kai panti tǭ laǭ?

Covetousness is a dreadful thing, and it is not possible in one letter to set out the divine Scriptures in which not only robbery is proclaimed a horrible and abominable thing, but covetousness in general, and laying hands on what belongs to others for base gain; and everyone of this kind is excommunicated from the Church of God. But that in the time of the invasion, amid so much wailing and so many lamentations, some should have dared to think the time that brought destruction to all a time of gain for themselves, belongs to impious and God-hated men, who have left no excess of wickedness undone. Hence it has been decided to excommunicate such people, lest wrath come upon the whole people, and first upon those who preside, for not making inquiry. For I fear, as the Scripture says, lest the ungodly destroy the righteous with him. "For sexual immorality," it says, "and covetousness, because of which the wrath of God comes upon the sons of disobedience. Do not, then, be partakers with them. For you were once darkness, but now you are light in the Lord. Walk as children of light (for the fruit of the light is in all goodness and truth), proving what is pleasing to the Lord; and do not take part in the unfruitful works of darkness, but rather expose them; for the things done by them in secret it is shameful even to speak of. But all things that are exposed are made manifest by the light." So the Apostle.

And if some, while they are paying the penalty for their former covetousness committed in time of peace, turn again to covetousness in the very time of wrath, making profit from the blood and ruin of men who have been driven from their homes, or taken captive, or killed, what else must be expected but that, persisting in covetousness, they heap up wrath both for themselves and for the whole people?

Gen 18:23 (quotation, high confidence) · Eph 5:5 (quotation, high confidence) · Eph 5:6 (quotation, high confidence) · Eph 5:7 (quotation, high confidence) · Eph 5:8 (quotation, high confidence) · Eph 5:9 (quotation, high confidence) · Eph 5:10 (quotation, high confidence) · Eph 5:11 (quotation, high confidence) · Eph 5:12 (quotation, high confidence) · Eph 5:13 (quotation, high confidence) · Col 3:6 (allusion, medium confidence) · Rom 2:5 (allusion, medium confidence)

Notes and citation

Summary: Those who profited from the invasion by plunder are to be excommunicated, lest God's wrath fall on the whole people and on the bishops who fail to act.

  • "Sexual immorality" renders πορνεία. Several OCR slips in the long quotation of Ephesians are corrected. Quotations: Gen 18:23; Eph 5:5–13 (free quotation, combined with Col 3:5–6); Rom 2:5.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; OCR slips in the quotation of Eph 5:13; OCR slips in the quotation of Eph 5:5–6; OCR slips in the quotation of Eph 5:7–8; OCR slips in the quotation of Eph 5:8): ὡς ἡ ραφὴ λέγε, → ὡς ἡ Γραφὴ λέγει,; Πορνεία γτα, φησὶ, καὶ πλεονεξία, διʼ d ἐρχεται ἡ dργὴ εεῦ Θεοῦ ἐπὶ τοὸς υlοὺς → Πορνεία γάρ, φησὶ, καὶ πλεονεξία, διʼ ἃ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς; Mὴ οὖν dνεσθε συμμέτοχοι αὐτῶν. θτε γάρ ποτε σκόεες → Μὴ οὖν γίνεσθε συμμέτοχοι αὐτῶν. Ἦτε γάρ ποτε σκότος; Κυρέῳ. 2ς τέκνα φωτός περεεατεῖτε → Κυρίῳ. Ὡς τέκνα φωτός περιπατεῖτε; δοκιμάίοντες → δοκιμάζοντες; ἀκάρποες → ἀκάρποις; αlσχρόν → αἰσχρόν; 7ὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτός φανεροῦτει → Τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτός φανεροῦται.

Topics: Ethics

Cite (SBL): Gregory Thaumaturgus, Can. ep. 2 (PG 10:1045d–1027b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-epistula-canonica/1/#p-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Migne PG 10; the canon text only, without the Byzantine commentaries); compared afterwards with ANF 6.

Chapter 3

3PG 10:1049d–1051a

Οὐκ ἰδοὺ Ἄχαρ ὁ τοῦ Ζαρὰ πλημμελείᾳ ἐπλημμέλησεν ἀπὸ τοῦ ἀναθέματος, καὶ ἐπὶ πᾶσαν συναγωγὴν Ἰσραὴλ ἐγενήθη ἡ ὀργή; Καὶ εἶς μόνος οὐτος ἤμαρτε, μὴ μόνος ἀπέθανεν ἐν τῇ ἀμαρτίᾳ αὐτοῦ. Ἡμῖν δὲ πᾶν τὸ μὴ ἡμέτερον, ἀλλα ἀλλότριον, τῷ καιρῷ τούτῳ κέρδος, ἀνάθεμα νενομίσθαι προσήκει. Κάκεῖνος μὲν γὰρ ὁ Ἀχαρ ἐκ τῆς προνομῆς ἔλαβε· καὶ αὐτοὶ νῦν ἐκ προνομῆς· κάκεῖνος μὲν τὰ τῶν πολεμίων, οἱ δὲ νῦν τὰ τῶν ἀδελφῶν, κερδαίνοντες ὀλέθριον κέρδος.

Ouk idou Achar ho tou Zara plēmmeleią eplēmmelēsen apo tou anathematos, kai epi pasan synagōgēn Israēl egenēthē hē orgē? Kai eis monos outos ēmarte, mē monos apethanen en tę̄ amartią autou. Hēmin de pan to mē hēmeteron, alla allotrion, tǭ kairǭ toutǭ kerdos, anathema nenomisthai prosēkei. Kakeinos men gar ho Achar ek tēs pronomēs elabe; kai autoi nyn ek pronomēs; kakeinos men ta tōn polemiōn, hoi de nyn ta tōn adelphōn, kerdainontes olethrion kerdos.

Did not Achar the son of Zara commit a trespass in the devoted thing, and wrath came upon the whole congregation of Israel? He was one man who sinned; did he die alone in his sin? For us too, whatever in this time is gain that is not ours but another's must be regarded as a devoted thing. For that Achar took from the spoil, and these now take from the spoil too; he took what belonged to enemies, but these now take what belongs to brothers, making a deadly gain.

Josh 7:1 (allusion, high confidence) · Josh 22:20 (quotation, high confidence)

Notes and citation

Summary: Plundering a fellow Christian's goods during the invasion is like Achan's theft of the devoted thing, which brought wrath on all Israel.

  • "Devoted thing" renders ἀνάθεμα (Hebrew ḥerem). The opening words are garbled in the scan and corrected from the sense and the quotation of Josh 22:20. Quotations: Josh 7:1; Josh 22:20.

Notes on the original text

  • Digital text corrected (OCR garble (Josh 22:20 LXX)): Ἀχαρ ὁ ὅαρᾶ πλημμελείᾳ ἐπλημμέθησὶ λησεν → Ἄχαρ ὁ τοῦ Ζαρὰ πλημμελείᾳ ἐπλημμέλησεν.

Topics: Ethics

Cite (SBL): Gregory Thaumaturgus, Can. ep. 3 (PG 10:1049d–1051a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-epistula-canonica/1/#p-3). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Migne PG 10; the canon text only, without the Byzantine commentaries); compared afterwards with ANF 6.

Chapter 4

4PG 10:1053b–1053c

Μηδεὶς ἐξαπατάτω ἔαυτὸν, μήτε ὡς εὐρών· οὔτε γὰρ εὐρόντα κερδαίνειν ἔξεστι. Φησὶ γὰρ τὸ Δευτερονόμιον· Μὴ ἰδὼν τὸν μόσχον τοῦ ἀδελφοῦ σου καὶ τὸ πρόβατον πλανώμενα ἐν τῇ ὀδῷ, περιίδῃς αὐτὰ, ἀποστροφῇ ἀποστρέψεις αὐτὰ τῷ ἀδελφῷ σου. Ἐὰν δὲ μὴ ἐγγίζῃ ὁ ἀδελφός σου πρός σὲ, μηδέ ἐπίστασαι αὐτόν, συνάξεις αὐτὰ, καὶ ἔσται μετὰ σοῦ, ἔως ἄν ἐκζητήσῃ αὐτὰ ὁ ἀδελφός σου, καὶ ἀποδώσεις αὐτά. Καὶ οὕτω ποιήσεις τόν ὄνον αὐτοῦ, καὶ οὕτω ποιήσεις τὸ ἱμάτιον αὐτοῦ, καὶ οὕτω ποιήσεις κατὰ πᾶσαν ἀπώλειαν τοῦ ἀδελφοῦ σου, ὅσα ἄν ἀπόληται παρʼ αὐτοῦ, καὶ εὕρῃς αὐτά. Ταῦτα τὸ Δευτερονόμιον. Ἐν δὲ τῇ Ἐξόδῳ, οὐ μόνον ἐὰν τὰ τοῦ ἀδελφοῦ τις εὕρῃ, ἀλλὰ καὶ ἐχθροῦ, Ἀποστροφῇ, φησὶν, ἀποστρέψεις αὐτὰ εἰς τὸν οἴκον τοῦ κυρίου αὐτῶν. Εἰ δὲ ἐν εἰρήνῃ ῥᾳθυμοῦντος καὶ τρυφῶντος καὶ τῶν ἰδίων ἀμελοῦντος ἀδελφοῦ ἢ ἐχθροῦ, κερδᾶναι οὐκ ἔξεστιν, πόσῳ μᾶλλον δυστυχοῦντος καὶ πολεμίους φεύγοντος, καὶ κατὰ ἀνάγκην τὰ ἴδια ἐγκαταλιπόντος;

Mēdeis exapatatō eauton, mēte hōs eurōn; oute gar euronta kerdainein exesti. Phēsi gar to Deuteronomion; Mē idōn ton moschon tou adelphou sou kai to probaton planōmena en tę̄ odǭ, periidę̄s auta, apostrophę̄ apostrepseis auta tǭ adelphǭ sou. Ean de mē engizę̄ ho adelphos sou pros se, mēde epistasai auton, synaxeis auta, kai estai meta sou, eōs an ekzētēsę̄ auta ho adelphos sou, kai apodōseis auta. Kai houtō poiēseis ton onon autou, kai houtō poiēseis to himation autou, kai houtō poiēseis kata pasan apōleian tou adelphou sou, hosa an apolētai parʼ autou, kai heurę̄s auta. Tauta to Deuteronomion. En de tę̄ Exodǭ, ou monon ean ta tou adelphou tis heurę̄, alla kai echthrou, Apostrophę̄, phēsin, apostrepseis auta eis ton oikon tou kyriou autōn. Ei de en eirēnę̄ rhąthymountos kai tryphōntos kai tōn idiōn amelountos adelphou ē echthrou, kerdanai ouk exestin, posǭ mallon dystychountos kai polemious pheugontos, kai kata anankēn ta idia enkatalipontos?

Let no one deceive himself, as though he had found something; for not even one who finds is permitted to profit. For Deuteronomy says: "When you see your brother's calf or his sheep straying on the road, do not overlook them; you shall surely return them to your brother. And if your brother does not come near you, or you do not know him, you shall gather them, and they shall be with you until your brother seeks them, and you shall give them back. And so you shall do with his ass, and so you shall do with his garment, and so you shall do with every lost thing of your brother's, whatever is lost by him and you find." So Deuteronomy. And in Exodus, not only if one finds what belongs to a brother, but also to an enemy: "You shall surely return them," it says, "to the house of their owner." If it is not permitted to profit from a brother or an enemy who in time of peace is careless and living in luxury and neglecting his own goods, how much less from one in misfortune, who is fleeing from enemies and has left his own goods behind by necessity?

Deut 22:1 (quotation, high confidence) · Deut 22:2 (quotation, high confidence) · Deut 22:3 (quotation, high confidence) · Exod 23:4 (quotation, high confidence)

Notes and citation

Summary: Keeping goods one has found is forbidden by the law of Deuteronomy and Exodus, all the more when their owners have fled from enemies.

  • Several OCR slips in the quotation of Deuteronomy are corrected. Quotations: Deut 22:1–3; Exod 23:4.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; OCR slips in the quotation of Deut 22:3): Mὴ, λδὼν τὐνμόσχον → Μὴ ἰδὼν τὸν μόσχον; περιιῖδῃς → περιίδῃς; ἐγγέίῷ ὁ ἀδελρός → ἐγγίζῃ ὁ ἀδελφός; συνἀξεις → συνάξεις; ἐκίητήσῃ → ἐκζητήσῃ; ἀεοδώσεις → ἀποδώσεις; Καὶ οθτω ποιήσεις τόν ὄνον αὐτοῦ, καὲ ε οὕτω ποιήσεις τὐθμάτιον αὐτοῦ, καὶ οβτω ποεψσες μετὰ πᾶσαν ἀπώλειιαν τοῦ ἀδελφοῦ,, σου, ὅσα ἄν ἀπτόληταιι παρʼ αὐτοῦ, καὶ εὐρήοῃς → Καὶ οὕτω ποιήσεις τόν ὄνον αὐτοῦ, καὶ οὕτω ποιήσεις τὸ ἱμάτιον αὐτοῦ, καὶ οὕτω ποιήσεις κατὰ πᾶσαν ἀπώλειαν τοῦ ἀδελφοῦ σου, ὅσα ἄν ἀπόληται παρʼ αὐτοῦ, καὶ εὕρῃς; ἀποστρέύεις → ἀποστρέψεις.

Topics: Ethics

Cite (SBL): Gregory Thaumaturgus, Can. ep. 4 (PG 10:1053b–1053c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-epistula-canonica/1/#p-4). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Migne PG 10; the canon text only, without the Byzantine commentaries); compared afterwards with ANF 6.

Chapter 5

5PG 10:1037b–1037c

λλοι δὲ ἐαυτοὺς ἐξαπατῶσιν, αντὶ τῶν ἰδίων τῶν ἀπολομένων ἃ εὗρον ἀλλότρια κατέχοντες· ἵνα ἐπειδὴ αὐτοῖς Βοράδοι καὶ Τότθοι τὰ τοῦ πολέμου εἰργάσαντο, αὐτοὶ ἄλλοις Βοράδοι καὶ Τότθοι γίνωνται. Ἀπεστείλαμεν οὖν τὸν ἀδελφὸν καὶ συγγέροντα Εὐφρόσυνον διὰ ταῦτα πρὸς ὑμᾶς, ἵνα κατὰ τὸν ἐνθάδε τύπον καὶ αὐτὸς δώῃ ὀμοίως καὶ ὧν δεῖ τὰς κατηγορίας προσίεσθαι, καὶ οὕς δεῖ ἐκκηρύξαι τῶν εὐχῶν.

lloi de eautous exapatōsin, anti tōn idiōn tōn apolomenōn ha heuron allotria katechontes; hina epeidē autois Boradoi kai Totthoi ta tou polemou eirgasanto, autoi allois Boradoi kai Totthoi ginōntai. Apesteilamen oun ton adelphon kai syngeronta Euphrosynon dia tauta pros hymas, hina kata ton enthade typon kai autos dōę̄ omoiōs kai hōn dei tas katēgorias prosiesthai, kai hous dei ekkēryxai tōn euchōn.

Others deceive themselves by keeping other people's property that they have found in place of their own that was lost; so that, because the Boradi and the Goths did to them the deeds of war, they themselves become Boradi and Goths to others. We have therefore sent our brother and fellow-presbyter Euphrosynus to you for this purpose, so that, following the pattern used here, he may likewise give direction both as to whose accusations ought to be received and as to who ought to be excluded from the prayers.

Notes and citation

Summary: Taking others' property as compensation for one's own losses is like the barbarians' plunder; Gregory sends the presbyter Euphrosynus to guide the inquiries and exclusions.

  • The Boradi and Goths were the invaders of Pontus in the 250s. "Fellow-presbyter" renders συγγέροντα (literally "fellow elder"). The verb rendered "give direction" is garbled in the scan ("δώῃ").

Topics: Ethics, Church office

Cite (SBL): Gregory Thaumaturgus, Can. ep. 5 (PG 10:1037b–1037c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-epistula-canonica/1/#p-5). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Migne PG 10; the canon text only, without the Byzantine commentaries); compared afterwards with ANF 6.

Chapter 6

6PG 10:1059a

Περὶ τῶν βίᾳ κατεχόντων τοὺς ἐκ τῶν βαρβάρων αἰχμαλώτους. Ἀπηγγέλθη δέ τι ἡμῖν καὶ ἄπιστον ἐν τῇ χώρᾳ ὑμῶν γενόμενον, πάντως που ὑπὸ ἀπίστων καὶ ἀσεβῶν καὶ μὴ εἰδότων μηδὲ ὄνομα Κυρίου, ὅτι ἄρα εἰς τοσοῦτόν τινες ὡμότητος καὶ ἀπανθρωπίας προεχώρησαν, ὥστε τινὰς τοὺς δεαφυγόντας αἰχμαλώτους βίᾳ κατέχειν. Ἀποστελατέ e, τινας εἰς τὴν χώραν, μὴ καὶ σκηπτοὶ πέσωσιν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας.

Peri tōn bią katechontōn tous ek tōn barbarōn aichmalōtous. Apēngelthē de ti hēmin kai apiston en tę̄ chōrą hymōn genomenon, pantōs pou hypo apistōn kai asebōn kai mē eidotōn mēde onoma Kyriou, hoti ara eis tosouton tines hōmotētos kai apanthrōpias proechōrēsan, hōste tinas tous deaphygontas aichmalōtous bią katechein. Apostelate e, tinas eis tēn chōran, mē kai skēptoi pesōsin epi tous ta toiauta prassontas.

[Concerning those who forcibly detain captives who have escaped from the barbarians.] Something incredible has also been reported to us as having happened in your country, surely done by unbelievers and impious men who do not even know the name of the Lord: that some have gone so far in cruelty and inhumanity as to detain by force certain captives who had escaped. Send some people into the country, lest thunderbolts fall upon those who do such things.

Notes and citation

Summary: Those who forcibly detain escaped captives are to be investigated without delay.

  • The headings of canons 6–9 ("Concerning …") are later titles added to the canons, not part of Gregory's letter; they are printed in brackets. The imperative "Send" is slightly garbled in the scan ("Ἀποστελατέ e,").

Topics: Ethics

Cite (SBL): Gregory Thaumaturgus, Can. ep. 6 (PG 10:1059a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-epistula-canonica/1/#p-6). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Migne PG 10; the canon text only, without the Byzantine commentaries); compared afterwards with ANF 6.

Chapter 7

7PG 10:1059b

Περὶ τῶν ἐγκαταλεχθέντων τοῖς βαρβάροις, καὶ ἄτοπά τινα κατὰ τῶν ὀμοφύλων τολμησάντων. Τοὺς μὲν οὖν ἐγκαταλεχθέντας τοῖς βαρβάροις καὶ μετʼ αὐτῶν ἐν αἰχμαλωσίᾳ ἐπελθόντας, ἐπιλαθομένους, ὅτι ἦσαν Ποντικοὶ καὶ Χριστιανοὶ, ἐκβαρβαρωθέντας δὲ ὡς καὶ φονεύειν τοὺς ὀμοφύλους ἢ ξύλῳ ἢ ἀγχόνῃ, ὑποδεικνύναι δὲ ἢ δδοὺς ἢ οἰκίας ἀγνοοῦσι τοῖς βαρβάροις· καὶ τῆς ἀκροάσεως ἀπεῖρξαι δεῖ, μέχρις ἄν κοινῇ περὶαὐτῶν τι δόξῃ συνελθοῦσι τοῖς ἀγίοις, καὶ πρὸ αὐτῶν τῷ ἀγίῳ Πνεύματι.

Peri tōn enkatalechthentōn tois barbarois, kai atopa tina kata tōn omophylōn tolmēsantōn. Tous men oun enkatalechthentas tois barbarois kai metʼ autōn en aichmalōsią epelthontas, epilathomenous, hoti ēsan Pontikoi kai Christianoi, ekbarbarōthentas de hōs kai phoneuein tous omophylous ē xylǭ ē anchonę̄, hypodeiknynai de ē ddous ē oikias agnoousi tois barbarois; kai tēs akroaseōs apeirxai dei, mechris an koinę̄ periautōn ti doxę̄ synelthousi tois agiois, kai pro autōn tǭ agiǭ Pneumati.

[Concerning those who were enrolled with the barbarians and dared to commit outrages against their own people.] As for those who were enrolled with the barbarians and went with them on the raid in the captivity, forgetting that they were men of Pontus and Christians, and became so barbarized as to kill their own countrymen by wood or by strangling, and to show roads or houses to the barbarians, who did not know them: they must be kept away even from the hearing, until the saints, gathering together, and before them the Holy Spirit, decide something in common about them.

Acts 15:28 (allusion, medium confidence)

Notes and citation

Summary: Christians who joined the invaders and killed or betrayed their neighbours are excluded even from the hearers until a synod decides their case.

  • "The hearing" (ἀκρόασις) is the grade of penitents allowed to hear the Scriptures and the sermon (see canon 11). The heading is a later title. "By wood" probably means by clubbing or by hanging on a gibbet (uncertain).

Topics: Ethics

Cite (SBL): Gregory Thaumaturgus, Can. ep. 7 (PG 10:1059b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-epistula-canonica/1/#p-7). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Migne PG 10; the canon text only, without the Byzantine commentaries); compared afterwards with ANF 6.

Chapter 8

8PG 10:1061d

Περὶ τῶν οἴκοις ἀλλοτρίοις ἐπελθεῖν τολμησάντων ἐν τῇ τῶν βαρβάρων ἐπιδρομῇ. Τοὺς δὲ οἴκοις ἀλλοτρίοις ἐπελθεῖν τολμήσαντας, ἐὰν μὲν κατηγορηθένπτες ἐλεγχθῶσι, μηδὲ τῆς ἀκροάσεως ἀξιῶσαι· ἐὰν δὲ αὐτοὺς ἐξείπωσι καὶ ἀποδῶσιιν, ἐν τῇ τῷν ὑποστρεφόντων τάξει ὑποπίπτειν.

Peri tōn oikois allotriois epelthein tolmēsantōn en tę̄ tōn barbarōn epidromę̄. Tous de oikois allotriois epelthein tolmēsantas, ean men katēgorēthenptes elenchthōsi, mēde tēs akroaseōs axiōsai; ean de autous exeipōsi kai apodōsiin, en tę̄ tǭn hypostrephontōn taxei hypopiptein.

[Concerning those who dared to enter other people's houses during the barbarian invasion.] Those who dared to enter other people's houses, if they are accused and convicted, are not to be counted worthy even of the hearing; but if they denounce themselves and make restitution, they are to be among the kneelers, in the order of those who are returning.

Notes and citation

Summary: Those who broke into others' houses during the invasion are excluded from the hearers if convicted, but placed among the kneelers if they confess and make restitution.

  • "Kneelers" renders ὑποπίπτειν (the grade of penitents called ὑπόπτωσις, "prostration"; see canon 11). The heading is a later title.

Topics: Ethics

Cite (SBL): Gregory Thaumaturgus, Can. ep. 8 (PG 10:1061d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-epistula-canonica/1/#p-8). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Migne PG 10; the canon text only, without the Byzantine commentaries); compared afterwards with ANF 6.

Chapter 9

9PG 10:1063d

Περὶ τῶν ἐν τῷ πεδίῳ ἢ ἐν τοῖς ἰδίοις οἴκοις εὐρόντων τὰ ὑπὸ τῶν βαρβάρων καταλειφθέντα. Τοὺς δὲ ἐν πεδίῳ εὐρόντας τι ἢ ἐν ταῖς ἑαυτῶν οἰκίαις καταλειφθὲν ὑπὸ τῶν βαρβάρων, ἐὰν μὲν κατηγορηθέντες ἐλεγχθῶσιν, ὁμοίως ἐν τοῖς ὑποπίπτουσιν· ἐὰν δὲ ἐαυτοὺς ἐξείπωσι καὶ ἀποδῶσιι, καὶ τῆς εὐχης ἀξιῶσαι.

Peri tōn en tǭ pediǭ ē en tois idiois oikois eurontōn ta hypo tōn barbarōn kataleiphthenta. Tous de en pediǭ eurontas ti ē en tais heautōn oikiais kataleiphthen hypo tōn barbarōn, ean men katēgorēthentes elenchthōsin, homoiōs en tois hypopiptousin; ean de eautous exeipōsi kai apodōsii, kai tēs euchēs axiōsai.

[Concerning those who found in the field or in their own houses things left behind by the barbarians.] Those who found something in the field, or in their own houses, left behind by the barbarians, if they are accused and convicted, are likewise to be among the kneelers; but if they denounce themselves and make restitution, they are to be counted worthy even of the prayer.

Notes and citation

Summary: Those who kept things the barbarians left behind are placed among the kneelers if convicted, but admitted to the prayers if they confess and give them back.

  • The heading is a later title. "The prayer" is the prayer of the faithful.

Topics: Ethics

Cite (SBL): Gregory Thaumaturgus, Can. ep. 9 (PG 10:1063d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-epistula-canonica/1/#p-9). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Migne PG 10; the canon text only, without the Byzantine commentaries); compared afterwards with ANF 6.

Chapter 10

10PG 10:1065c

Τοὺς δὲ τὴν ἐντολὴν πληροῦντας ἐκτὸς πάσης αἰσχροκερδείας πληροῦν δεῖ, μήτε μήνυτρα ἢ σῶστρα, ἢ εὕρετρα, ἢ ᾧ ὀνόματι ταῦτα καλοῦσιν, ἀπαιτοῦντας.

Tous de tēn entolēn plērountas ektos pasēs aischrokerdeias plēroun dei, mēte mēnytra ē sōstra, ē heuretra, ē hǭ onomati tauta kalousin, apaitountas.

Those who fulfil the commandment must fulfil it without any base gain, not demanding fees for information, or for salvage, or for finding, or by whatever name they call these.

Notes and citation

Summary: Those who return lost property must not demand any reward for it.

  • The "commandment" is the law of returning lost property (canon 4).

Topics: Ethics

Cite (SBL): Gregory Thaumaturgus, Can. ep. 10 (PG 10:1065c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-epistula-canonica/1/#p-10). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Migne PG 10; the canon text only, without the Byzantine commentaries); compared afterwards with ANF 6.

Chapter 11

11PG 10:1067b–1067d

Ἡ πρόσκλαυσις ἔξω τῆς πύλης τοῦ εὐκτηρίοο ἐστίν· νθα ἐστῶτα τὸν ἀμαρτάνοντα χρὴ τῶν εἰσιόντων δεῖσθαι πιστῶν, ὑπὲρ αὐτοῦ εὕχεσθαι. Ἡ ἀκρόασις ἔνδοθι τῆς πύλης ἐν τῷ νάρθηκι, ἔνθα ἐστάναι χρὴ τὸν ἡμαρτηκότα ἕως τῶν κατηχουμένων, καὶ ἐντεῦθεν ἐξέρχεσθαι. Ἀκούων γὰρ, φησὶ, τῶν Τραφῶν καὶ τῆς διδασκαλίας, ἐκβαλλέσθω, καὶ μὴ ἀξιούσθω προσευχῆς. Ἡ δὲ ὑπόπτωσις, ἵνα, ἔσωθεν τῆς πύλης τοῦ ναοῦ ἱστάμενοος, μετὰ τῶν κατηχουμένων ἐξέρχηται. ʼἩ σύστασιις, ἵνα συνιστᾶται τοῖς πιστοῖς, καὶ μὴ ἐξέρχητs μετὰ τῶν κατηχουμένων· τελευταῖον ἡ μέθεξις ε τῶν ἀγιασμάτων.

Hē prosklausis exō tēs pylēs tou euktērioo estin; ntha estōta ton amartanonta chrē tōn eisiontōn deisthai pistōn, hyper autou heuchesthai. Hē akroasis endothi tēs pylēs en tǭ narthēki, entha estanai chrē ton hēmartēkota heōs tōn katēchoumenōn, kai enteuthen exerchesthai. Akouōn gar, phēsi, tōn Traphōn kai tēs didaskalias, ekballesthō, kai mē axiousthō proseuchēs. Hē de hypoptōsis, hina, esōthen tēs pylēs tou naou histamenoos, meta tōn katēchoumenōn exerchētai. ʼHē systasiis, hina synistatai tois pistois, kai mē exerchēts meta tōn katēchoumenōn; teleutaion hē methexis e tōn agiasmatōn.

Weeping takes place outside the gate of the house of prayer; there the sinner must stand and beg the faithful who go in to pray for him. Hearing takes place inside the gate, in the narthex; there the one who has sinned must stand until [the dismissal of] the catechumens, and then go out. For "let him hear," it says, "the Scriptures and the teaching, and be put out, and not be counted worthy of the prayer." Kneeling is that he stands within the gate of the church and goes out with the catechumens. Standing together is that he stands together with the faithful and does not go out with the catechumens. Last is participation in the holy things.

Notes and citation

Summary: A description of the four grades of public penance (weeping, hearing, kneeling, standing together) and the final restoration to communion.

  • This canon describes the grades of public penance: "weepers" (πρόσκλαυσις), "hearers" (ἀκρόασις), "kneelers" (ὑπόπτωσις), and "co-standers" (σύστασις), followed by readmission to the sacraments. It is generally thought to be a later addition, not part of Gregory's letter. The source of the quotation ("let him hear … the prayer") is unidentified. "The holy things" are the consecrated elements of the Eucharist.

Topics: Eucharist

Cite (SBL): Gregory Thaumaturgus, Can. ep. 11 (PG 10:1067b–1067d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/gregory-thaumaturgus-epistula-canonica/1/#p-11). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Migne PG 10; the canon text only, without the Byzantine commentaries); compared afterwards with ANF 6.