On the Resurrection 2.4–2.12

Methodius of Olympus · On the Resurrection · late 3rd cent. (disputed) · place unknown · 9 passages

Greek text: Bonwetsch, GCS 27 (Greek text and German translation of the Old Slavonic: G. N. Bonwetsch, Methodius (GCS 27, 1917); OCR made for this site).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 6 (1886).

Chapter 2

2.4Bonwetsch GCS 27:335

Εἰ δέ τις ὁμόσε τῷ λόγῳ ἰέναι τολμῶν ἀποκρίνοιτο ὡς ἄρα διδάσκει ὁ ἀπόστολος ὡς οὐ μόνον ἐν τῷ λογίζεσθαι τὸ κακὸν ὃ μισοῦμεν καὶ ὃ οὐ θέλομεν πράσσομεν, ἀλλὰ καὶ ἐν τῷ ποιεῖν αὐτὸ καὶ κατεργάζεσθαι, διὰ τὸ »οὐ γὰρ ὃ θέλω ποιῶ« λελέχθαι »ἀγαθόν, ἀλλ᾽ ὃ οὐ θέλω κακόν, τοῦτο πράσσω«, ἀξιωσομέν που, εἰ ἀληθῆ λέγει ὁ ταῦτα λέγων, διασαφῆσαι τί ἦν τὸ κακὸν ὃ ἐμίσει ὁ ἀπόστολος καὶ ὃ οὐχ ἐβούλετο μὲν ποιεῖν, ἐποίει δέ, καὶ τὸ ἀγαθὸν ὃ ἐβούλετο μὲν ποιεῖν, οὐκ ἐποίει δέ, ἀλλ᾽ ἀντιστρόφως, ὁσάκις μὲν ἤθελε ποιῆσαι τὸ ἀγαθόν, τοσαυτάκις οὐ τὸ ἀγαθὸν ὃ ἤθελεν, ἀλλὰ τὸ πονηρὸν ὃ μὴ ἤθελεν ἐποίει. ἆρά γε οὐ θέλων εἰδωλολατρεῖν, ἀλλὰ θεολατρεῖν, ὃ μὲν ἤθελε θεολατρεῖν οὐκ ἠδύνατο, ὃ δὲ μὴ ἤθελεν εἰδωλολατρεῖν ἠδύνατο, ἢ σωφρονεῖν μὲν ὃ ἤθελεν οὐκ ἐποίει, ἀκολασταίνειν δὲ ὃ ἤχθετο ἐποίει; καὶ συλλήβδην κραιπαλᾶν, ἀσωτεύεσθαι καὶ θυμοῦσθαι, ἀδικεῖν καὶ τὰ ἄλλα ὅσα πονηρίας ἔργα, ἃ μὴ ἤθελε μὲν ἐποίει, ἃ δὲ ἤθελε, δικαιοσύνην καὶ ὁσιότητα, οὐκ ἐποίει; καὶ μὴν αὐτὸς ἐν ταῖς ἐκκλησίαις προτροπάδην ἐξεγείρων πάντας εἰς τὸ μὴ ἀνομεῖν οὐ μόνον τοὺς ποιοῦντας καὶ ἐπιτηδεύοντας τὰ ἄτοπα ὀλέθρῳ τηρεῖσθαι καὶ ὀργῇ παρεγγυᾷ, ἀλλὰ καὶ τοὺς συνευδοκοῦντας αὐτοῖς εἰς ταῦτα, ἀμιγὲς ἁμαρτίας ἐν ἡμῖν τὸ δίκαιον ἀσκεῖσθαι διαμιλλώμενος. πᾶν γὰρ ἁμάρτημα καὶ ἐπιτήδευμα τὸ συμπέρασμα κτᾶται διὰ τῆς σαρκός. πολλάκις γοῦν ἐν ταῖς ἐπιστολαῖς ἀναφανδὸν αὐτὰ δὴ ταῦτα διδάσκων ἡμᾶς ὑπεκτρέπεσθαι καὶ μισεῖν »μὴ πλανᾶσθε· οὔτε πόρνοι« βοᾷ »οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται οὔτε κλέπται οὔτε πλεονέκται οὔτε μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσι«. καὶ τὸ κορυφαιότατον. εἰς τὸ παντάπασιν ἡμᾶς ἐκ παντὸς ἀποδρᾶναι καὶ ἀποτινάξασθαι τὸ ἁμαρτάνειν προτρέπων »μιμηταί μου« ἀποφαίνεται »γίνεσθε, καθάπερ κἀγὼ Χριστοῦ«. οὕτως οὐ τῷ ποιεῖν ἃ μὴ ἤθελε καὶ πράττειν ὑπέθετο τὰ προειρημένα, ἀλλὰ τῷ μόνον λογίζεσθαι· ἐπεὶ πῶς ἂν ἦν μιμητὴς ἀκριβὴς τοῦ Χριστοῦ; νυνὶ δὲ ἐπειδήπερ ἐπιπίπτουσι θηριώδεις πολλάκις λογισμοί, ἐπιθυμίας ἡμᾶς ἄλλοτε ἄλλως ἐμπιπλάντες καὶ περιεργίας ἀλόγου, ἠΰτε μυιάων ἁδινάων ἔθνεα πολλά, ἔφη »ὃ γὰρ οὐ θέλω, τοῦτο ποιῶ«. ἃ χρὴ τὴν ψυχὴν εὐθαρσῶς ἀποσοβεῖν, μηδὲν ὅλως εἰς τὸ πορίσαι τὰ ὑπ᾽ αὐτῶν ὑπηχούμενα νεύοντας. ἵνα γὰρ ἐγκριθῶμεν εἰς τὴν βασιλείαν τῶν οὐρανῶν. ἐν πάσαις ἡδοναῖς καὶ λύπαις δοκιμασθέντες εἰ μεταβαλλοίμεθα, ἀλλὰ πανταχοῦ καθάπερ ἀκήρατος χρυσὸς διὰ πυρὸς βασανιζόμενος οὐκ ἐξεστάμεθα τῆς οἰκείας ἀρετῆς, συμβαίνει τοῦτο, τὸ διοχλεῖσθαι τὸν νοῦν ὑπὸ πολλῶν. ὅθεν δὴ γενναίως ὥσπερ στρατιώτας ἀρίστους ἀντιπαρατάσσεσθαι δεῖ, οἱ ἐπειδὰν ὑπὸ τῶν ἐχθρῶν αἴσθωνται πολιορκούμενοι. τοξείας οὐδὲν φροντίσαντες καὶ τῶν ἄλλων αὐτῶν ἀκοντισμάτων ὑπὲρ τοῦ σῶσαι τὴν πόλιν προθύμως ἐπ᾽ αὐτοὺς ἵενται, μηδὲν ἐλλείποντες σπουδῆς, ἔστ᾽ ἂν τὸ στῖφος αὐτῶν εἰς φυγὴν ἀνατρέψαντες ἀπώσωνται τῶν ὅρων ἔξω. ὁρᾷς γὰρ ὡς οἱ λογισμοὶ διὰ τὴν ἐνοικοῦσαν ἁμαρτίαν ἐν ἡμῖν ἔξωθεν ἐπισυνίστανται. καθαπερεὶ κύνες λυσσῶντες ἢ ἄγριοι καὶ θρασεῖς λῃσταὶ καθ' ἡμῶν ἀεὶ παρορμώμενοι ὑπὸ τοῦ τυράννου καὶ ἄρχοντος τῆς κακίας, δοκιμάζοντος ἡμᾶς εἰ ἀνθίστασθαι αὐτοῖς ἀρκοῦμεν καὶ ἀντιπαρατάσσεσθαι.

Ei de tis homose tǭ logǭ ienai tolmōn apokrinoito hōs ara didaskei ho apostolos hōs ou monon en tǭ logizesthai to kakon ho misoumen kai ho ou thelomen prassomen, alla kai en tǭ poiein auto kai katergazesthai, dia to »ou gar ho thelō poiō« lelechthai »agathon, all᾽ ho ou thelō kakon, touto prassō«, axiōsomen pou, ei alēthē legei ho tauta legōn, diasaphēsai ti ēn to kakon ho emisei ho apostolos kai ho ouch ebouleto men poiein, epoiei de, kai to agathon ho ebouleto men poiein, ouk epoiei de, all᾽ antistrophōs, hosakis men ēthele poiēsai to agathon, tosautakis ou to agathon ho ēthelen, alla to ponēron ho mē ēthelen epoiei. ara ge ou thelōn eidōlolatrein, alla theolatrein, ho men ēthele theolatrein ouk ēdynato, ho de mē ēthelen eidōlolatrein ēdynato, ē sōphronein men ho ēthelen ouk epoiei, akolastainein de ho ēchtheto epoiei? kai syllēbdēn kraipalan, asōteuesthai kai thymousthai, adikein kai ta alla hosa ponērias erga, ha mē ēthele men epoiei, ha de ēthele, dikaiosynēn kai hosiotēta, ouk epoiei? kai mēn autos en tais ekklēsiais protropadēn exegeirōn pantas eis to mē anomein ou monon tous poiountas kai epitēdeuontas ta atopa olethrǭ tēreisthai kai orgę̄ parengyą, alla kai tous syneudokountas autois eis tauta, amiges hamartias en hēmin to dikaion askeisthai diamillōmenos. pan gar hamartēma kai epitēdeuma to symperasma ktatai dia tēs sarkos. pollakis goun en tais epistolais anaphandon auta dē tauta didaskōn hēmas hypektrepesthai kai misein »mē planasthe; oute pornoi« boą »oute eidōlolatrai oute moichoi oute malakoi oute arsenokoitai oute kleptai oute pleonektai oute methysoi, ou loidoroi, ouch harpages basileian theou klēronomēsousi«. kai to koryphaiotaton. eis to pantapasin hēmas ek pantos apodranai kai apotinaxasthai to hamartanein protrepōn »mimētai mou« apophainetai »ginesthe, kathaper kagō Christou«. houtōs ou tǭ poiein ha mē ēthele kai prattein hypetheto ta proeirēmena, alla tǭ monon logizesthai; epei pōs an ēn mimētēs akribēs tou Christou? nyni de epeidēper epipiptousi thēriōdeis pollakis logismoi, epithymias hēmas allote allōs empiplantes kai periergias alogou, ēÿte muiaōn hadinaōn ethnea polla, ephē »ho gar ou thelō, touto poiō«. ha chrē tēn psychēn eutharsōs aposobein, mēden holōs eis to porisai ta hyp᾽ autōn hypēchoumena neuontas. hina gar enkrithōmen eis tēn basileian tōn ouranōn. en pasais hēdonais kai lypais dokimasthentes ei metaballoimetha, alla pantachou kathaper akēratos chrysos dia pyros basanizomenos ouk exestametha tēs oikeias aretēs, symbainei touto, to diochleisthai ton noun hypo pollōn. hothen dē gennaiōs hōsper stratiōtas aristous antiparatassesthai dei, hoi epeidan hypo tōn echthrōn aisthōntai poliorkoumenoi. toxeias ouden phrontisantes kai tōn allōn autōn akontismatōn hyper tou sōsai tēn polin prothymōs ep᾽ autous hientai, mēden elleipontes spoudēs, est᾽ an to stiphos autōn eis phygēn anatrepsantes apōsōntai tōn horōn exō. horąs gar hōs hoi logismoi dia tēn enoikousan hamartian en hēmin exōthen episynistantai. kathaperei kynes lyssōntes ē agrioi kai thraseis lę̄stai kath' hēmōn aei parormōmenoi hypo tou tyrannou kai archontos tēs kakias, dokimazontos hēmas ei anthistasthai autois arkoumen kai antiparatassesthai.

"But if someone, daring to come to close quarters with the argument, should answer that the apostle teaches that we hate evil and do what we do not want not only in thinking it but also in doing and accomplishing it, because it is said, 'For I do not do the good I want, but the evil I do not want, that I practise,' we shall ask him, if the one who says this speaks the truth, to make clear what the evil was that the apostle hated and did not want to do, yet did; and what the good was that he wanted to do, yet did not do, but on the contrary, as often as he wanted to do the good, so often did not the good that he wanted, but the evil that he did not want. Was it that, not wanting to worship idols but to worship God, he could not worship God, which he wanted, but could worship idols, which he did not want? Or that he wanted to be self-controlled and did not do it, but was licentious, which he loathed, and did that? And, in short, did he do carousing, dissipation and anger, injustice and the other works of wickedness, which he did not want, while what he wanted, righteousness and holiness, he did not do? And yet he himself in the churches, rousing everyone headlong not to act lawlessly, warns that not only those who do and practise wicked things, but also those who approve of them, are kept for destruction and wrath, striving that righteousness may be practised in us unmixed with sin. For every sin and practice reaches its completion through the flesh. At any rate, often in his letters, teaching us openly to avoid and hate these very things, he cries, 'Do not be deceived: neither the sexually immoral nor idolaters nor adulterers nor the effeminate nor men who lie with men nor thieves nor the greedy nor drunkards nor revilers nor robbers will inherit the kingdom of God.' And, highest of all, urging us to shake off sin completely and in every way, he declares, 'Be imitators of me, as I am of Christ.' So he did not mean what has been mentioned of doing and practising what he did not want, but only of thinking it; for how else would he be an exact imitator of Christ? But since beastly thoughts often fall upon us, filling us with desires and irrational curiosity now in one way and now in another, 'like the many tribes of thronging flies,' he said, 'For what I do not want, that I do.' These the soul must courageously drive away, not inclining at all to supply what they suggest. For it is in order that we may be judged fit for the kingdom of heaven, being tested in all pleasures and griefs whether we are changed, or whether, like pure gold tested in fire, we do not depart at all from our own virtue, that this happens: the mind is troubled by many things. So we must draw up against them nobly, like the best soldiers, who, when they perceive that they are besieged by the enemy, pay no heed to the archery and the other missiles, but rush eagerly against them to save the city, sparing no effort, until they turn their throng to flight and drive them beyond the borders. For you see how thoughts, because of the sin dwelling in us, gather from outside like mad dogs or savage and bold robbers, always urged on against us by the tyrant and ruler of wickedness, who tests us whether we are able to resist them and draw up against them."

Rom 7:19 (quotation, high confidence) · Rom 1:32 (allusion, high confidence) · 1 Cor 6:9 (quotation, high confidence) · 1 Cor 6:10 (quotation, high confidence) · 1 Cor 11:1 (quotation, high confidence)

Notes and citation

Summary: Paul did not mean that he actually committed sins he hated, since he urged others to imitate him as he imitated Christ; he meant the unwanted thoughts that assail us and must be resisted like besieging enemies.

Five lines at the foot of page 335 (from 'yet did not do, but on the contrary' to 'which he did not want') were lost in the staged text; they are restored from the OCR of the same page by a logged correction.
Rom 7:19; Rom 1:32; 1 Cor 6:9-10; 1 Cor 11:1. 'Like the many tribes of thronging flies' is Homer, Il. 2.469.

Notes on the original text

Digital text corrected (OCR misreading; OCR misreadings; OCR: 2 for λ; OCR: Latin letters; OCR: Latin letters and misreadings; OCR: N for ἢ; OCR: accent; OCR: accents; OCR: garbled word; OCR: lost letter; OCR: stray marks and misreadings; OCR: stray marks in a hyphenated word and misreadings; OCR: ο for ρ; OCR: χ for κ; five lines at the foot of page 335 lost in staging are restored from the OCR of the same page; OCR misreadings corrected; punctuation): EL δέ τις ὁμόσε τῷ λόγῳ ἰέναι τολμῶν ἀποχρίνοιτο ὡς ἄρα διδάσκει ὁ ἀπόστολος ος οὐ μόνον ἐν τῷ λογίζεσθαι τὸ κακὸν ὁ - οἷν τ 2 > x A - a μισοῦμεν καὶ ὁ οὐ θέλομεν πράσσομεν, ἀλλὰ καὶ ἐν τῷ ποιεῖν αὐτὸ , 4 ο - 2 ᾿ καὶ κατεργάξεσθαι, διὰ TO >00 γὰρ ὁ θέλω ποιῶς λελέχθαι τ»ἀγαθόν, ἀλλ ὁ οὐ θέλω κακὸν, τοῦτο πράσοως. → Εἰ δέ τις ὁμόσε τῷ λόγῳ ἰέναι τολμῶν ἀποκρίνοιτο ὡς ἄρα διδάσκει ὁ ἀπόστολος ὡς οὐ μόνον ἐν τῷ λογίζεσθαι τὸ κακὸν ὃ μισοῦμεν καὶ ὃ οὐ θέλομεν πράσσομεν, ἀλλὰ καὶ ἐν τῷ ποιεῖν αὐτὸ καὶ κατεργάζεσθαι, διὰ τὸ »οὐ γὰρ ὃ θέλω ποιῶ« λελέχθαι »ἀγαθόν, ἀλλ᾽ ὃ οὐ θέλω κακόν, τοῦτο πράσσω«,; διασαφῆσαι τί ἡν τὸ κακὸν ὁ ἐμίσει → διασαφῆσαι τί ἦν τὸ κακὸν ὃ ἐμίσει; καὶ τὸ ἀγαθὸν ὁ ἐβούλετο λατρεῖν ἠδύνατο, ἢ σωφρονεῖν μὲν ὦ ἡθελεν οὐκ ἐποίει. ἀκολασταίνειν di ὦ ἤχθετο ἐποίει; καὶ συλλήβόην χκριωιπαλᾶν, ἀσωτεύεαθαι → καὶ τὸ ἀγαθὸν ὃ ἐβούλετο μὲν ποιεῖν, οὐκ ἐποίει δέ, ἀλλ᾽ ἀντιστρόφως, ὁσάκις μὲν ἤθελε ποιῆσαι τὸ ἀγαθόν, τοσαυτάκις οὐ τὸ ἀγαθὸν ὃ ἤθελεν, ἀλλὰ τὸ πονηρὸν ὃ μὴ ἤθελεν ἐποίει. ἆρά γε οὐ θέλων εἰδωλολατρεῖν, ἀλλὰ θεολατρεῖν, ὃ μὲν ἤθελε θεολατρεῖν οὐκ ἠδύνατο, ὃ δὲ μὴ ἤθελεν εἰδωλολατρεῖν ἠδύνατο, ἢ σωφρονεῖν μὲν ὃ ἤθελεν οὐκ ἐποίει, ἀκολασταίνειν δὲ ὃ ἤχθετο ἐποίει; καὶ συλλήβδην κραιπαλᾶν, ἀσωτεύεσθαι; ἀδικεῖν καὶ τὰ ἄλλα 060 πονηρίας → ἀδικεῖν καὶ τὰ ἄλλα ὅσα πονηρίας; ὀργῇ παρεγγυ, ἀλλὰ → ὀργῇ παρεγγυᾷ, ἀλλὰ; ἀσκεῖσθει διαμιλλίώμενος → ἀσκεῖσθαι διαμιλλώμενος; κτᾶται dık τῆς σαρκός → κτᾶται διὰ τῆς σαρκός; αὐτὰ ὁὴ ταῖτα διδάσκων ἡμᾶς ὑπεκτρέπεσθαι καὶ μισεῖν UN πλανᾶσθε" οὔτε πόρνοις βοῶ »οὔτε → αὐτὰ δὴ ταῦτα διδάσκων ἡμᾶς ὑπεκτρέπεσθαι καὶ μισεῖν »μὴ πλανᾶσθε· οὔτε πόρνοι« βοᾷ »οὔτε; οὔτε πλεονέχται οὔτε μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιε. → οὔτε πλεονέκται οὔτε μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσι«.; ἀποόρᾶναι → ἀποδρᾶναι; προτρέπων DWLUNTAL μους ἀποφαίνεται »γίνεσθε χκαθάπερ κἀγὼ Χριστοῦς. → προτρέπων »μιμηταί μου« ἀποφαίνεται »γίνεσθε, καθάπερ κἀγὼ Χριστοῦ«.; ἃ μὴ ηθελε → ἃ μὴ ἤθελε; λογίζεσθαι᾽ ἐπεὶ → λογίζεσθαι· ἐπεὶ; μιμητὴς ἀχριβὴς → μιμητὴς ἀκριβὴς; θηριώδεις πολλάκις 2ογισμοί → θηριώδεις πολλάκις λογισμοί; HÜTE μυιάων ἀδινάων ἔθνεα πολλᾶ, ἔφη »τὸ γὰρ ὃ οὐ θέλω. τοῦτο ποιῶς. ἃ χρὴ τὴ ψυχῆς → ἠΰτε μυιάων ἁδινάων ἔθνεα πολλά, ἔφη »ὃ γὰρ οὐ θέλω, τοῦτο ποιῶ«. ἃ χρὴ τὴν ψυχὴν; γνεύοντες. ἵνα γὰρ ἐγχριθῶμεν → νεύοντας. ἵνα γὰρ ἐγκριθῶμεν; δοχιμασθέντες εἰ U μεταθαλλοίμεθεα, → δοκιμασθέντες εἰ μεταβαλλοίμεθα,; (τὸν διοχλεῖσθαι → τὸ διοχλεῖσθαι; στρατιώτας ἀοίστους → στρατιώτας ἀρίστους; ἀκοντισμάτω». ὑπὲρ → ἀκοντισμάτων ὑπὲρ; ἐλλείπουτες → ἐλλείποντες; εἰς φυγὴν ἀναἜΝ ᾿ 2 LE - [4 Yo «ς - x € ΗΝ « \ τρέψαντες ATWOWPTEL τῶν ὁρῶν ἔξω. ορῷς γὰρ → εἰς φυγὴν ἀνατρέψαντες ἀπώσωνται τῶν ὅρων ἔξω. ὁρᾷς γὰρ; λυσσῶντες N ἄγριοι → λυσσῶντες ἢ ἄγριοι; ἄρχοντος τῆς Beier. δοκιμάζοντος → ἄρχοντος τῆς κακίας, δοκιμάζοντος; ἀρκοῦμεν. xal ἀντιπαρατάσσεσθαι. → ἀρκοῦμεν καὶ ἀντιπαρατάσσεσθαι..

Extrabiblical texts: Homer, Il. 2.469 (Homer, Iliad; quotation)

Topics: Ethics

Cite (SBL): Methodius, Res. 2.4 (Bonwetsch GCS 27:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/2-4/#p-2-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-methodius-de-resurrectione-2-4) · Report an error

Translation: Greek passages translated by Claude from Bonwetsch's Greek text (GCS 27, 1917, OCR made for this site) and compared afterwards with ANF 6 where it translates them; chapters lost in Greek translated from Bonwetsch's German of the Old Slavonic (route 3), re-read against the German.

2.5Bonwetsch GCS 27:337

Ἄγε οὖν, μή ποτε ὑπενδοῦσα ἁρπασθῇς, ὦ ψυχή, πρὸς αὐτῶν, καὶ οὐχ ἕξομεν ὑπὲρ σοῦ δοῦναι λύτρα. »τί γὰρ ἀντάλλαγμα δώσει ἄνθρωπος« φησί »τῆς ψυχῆς αὐτοῦ;« καλὸν μὲν οὖν, εἰ μὴ εἴχομεν, ἦν ἂν καὶ λυσιτελέστατον, τοὺς ἀντιπράσσοντας ἡμῖν καὶ μαχομένους· ἐπεὶ δὲ τοῦτο ἀδύνατον, καὶ ὃ θέλομεν οὐ δυνάμεθα (θέλομεν δὲ μὴ ἔχειν τοὺς ἐξέλχοντας ἡμᾶς εἰς πάθη — ἦν γὰρ ἂν ἀνιδρωτὶ σωθῆναι — καὶ ὃ θέλομεν τοῦτο οὐ γίγνεται, ἀλλ᾽ ὃ οὐ θέλομεν· δεῖ γὰρ ἡμᾶς δοκιμάζεσθαι, ὡς ἔφην), μὴ ἐνδιδῶμεν, ὦ ψυχή, μὴ ἐνδῶμεν τῷ πονηρῷ, ἀλλὰ ἀναλαβόντες »τὴν πανοπλίαν τοῦ θεοῦ« ὑπερασπίζουσαν καὶ προαγωνιζομένην ἡμῶν ἐνδυσώμεθα »τὸν θώρακα τῆς δικαιοσύνης«, καὶ ὑποδησώμεθα »τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου, ἐν πᾶσί τε ἀναλάβωμεν τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνησόμεθα πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι«, καὶ »τὴν περικεφαλαίαν τοῦ σωτηρίου«, »καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστι ῥῆμα θεοῦ«, »πρὸς τὸ δύνασθαι στῆναι πρὸς τὴν μεθοδείαν τοῦ διαβόλου«, »λογισμούς« τε καθαιρεῖν »καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ«, »ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα«. τούτου δὲ ἕνεκα ταῦτα λέγω, ὅτι οὗτος ὁ τρόπος τοῦ ἀποστόλου τῶν συνταγμάτων. πολλὰ μὲν γὰρ ἔστι καὶ περὶ ἑκάστου τῶν ἐν τῇ ἐπιστολῇ ταύτῃ εἰρημένων ἀποδεῖξαι, ὡς ὀρθοδόξως καὶ μεμελετημένως ἔχει’ ἀλλὰ μακρὸν ἂν εἴη ἕκαστον αὐτῶν οὕτως διελθεῖν. τὸν γὰρ τύπον αὐτοῦ δεῖξαι μόνον καὶ τὴν βούλησιν προῄρημαι νῦν. »οὐ γὰρ ὃ θέλω, τοῦτο πράσσω, ἀλλὰ ὃ μισῶ, τοῦτο ποιῶ" εἰ δὲ ὃ οὐ θέλω, τοῦτο ποιῶ, σύμφημι τῷ νόμῳ τοῦ θεοῦ ὅτι καλός· νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτό, ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τουτέστιν ἐν τῇ σαρκί μου, τὸ ἀγαθόν« ὀρθῶς λέγων. μέμνησθε γὰρ ἐν τοῖς ἔμπροσθεν ὡς διωριζόμεθα, εἰ καὶ σπεύδων ἐγὼ ταχὺ πάντα διεξελθεῖν μᾶλλον βραδύνω, μακροτέρας μου τῶν λόγων τῆς περιόδου ἢ προσεδόκησα γεγενημένης, ἣν προθυμητέον δὴ διανύσαι. ἄλλως γὰρ τοῦ προκειμένου οὔποτε ἥξομεν ἐπὶ τέλος.

Age oun, mē pote hypendousa harpasthę̄s, ō psychē, pros autōn, kai ouch hexomen hyper sou dounai lytra. »ti gar antallagma dōsei anthrōpos« phēsi »tēs psychēs autou?« kalon men oun, ei mē eichomen, ēn an kai lysitelestaton, tous antiprassontas hēmin kai machomenous; epei de touto adynaton, kai ho thelomen ou dynametha (thelomen de mē echein tous exelchontas hēmas eis pathē — ēn gar an anidrōti sōthēnai — kai ho thelomen touto ou gignetai, all᾽ ho ou thelomen; dei gar hēmas dokimazesthai, hōs ephēn), mē endidōmen, ō psychē, mē endōmen tǭ ponērǭ, alla analabontes »tēn panoplian tou theou« hyperaspizousan kai proagōnizomenēn hēmōn endysōmetha »ton thōraka tēs dikaiosynēs«, kai hypodēsōmetha »tous podas en hetoimasią tou euangeliou, en pasi te analabōmen ton thyreon tēs pisteōs, en hǭ dynēsometha panta ta belē tou ponērou ta pepyrōmena sbesai«, kai »tēn perikephalaian tou sōtēriou«, »kai tēn machairan tou pneumatos, ho esti rhēma theou«, »pros to dynasthai stēnai pros tēn methodeian tou diabolou«, »logismous« te kathairein »kai pan hypsōma epairomenon kata tēs gnōseōs tou theou«, »hoti ouk estin hēmin hē palē pros haima kai sarka«. toutou de heneka tauta legō, hoti houtos ho tropos tou apostolou tōn syntagmatōn. polla men gar esti kai peri hekastou tōn en tę̄ epistolę̄ tautę̄ eirēmenōn apodeixai, hōs orthodoxōs kai memeletēmenōs echei’ alla makron an eiē hekaston autōn houtōs dielthein. ton gar typon autou deixai monon kai tēn boulēsin proę̄rēmai nyn. »ou gar ho thelō, touto prassō, alla ho misō, touto poiō" ei de ho ou thelō, touto poiō, symphēmi tǭ nomǭ tou theou hoti kalos; nyni de ouketi egō katergazomai auto, alla hē oikousa en emoi hamartia. oida gar hoti ouk oikei en emoi, toutestin en tę̄ sarki mou, to agathon« orthōs legōn. memnēsthe gar en tois emprosthen hōs diōrizometha, ei kai speudōn egō tachy panta diexelthein mallon bradynō, makroteras mou tōn logōn tēs periodou ē prosedokēsa gegenēmenēs, hēn prothymēteon dē dianysai. allōs gar tou prokeimenou oupote hēxomen epi telos.

"Come then, my soul, take care lest you give way and be snatched by them, and we have no ransom to give for you. For 'what will a man give in exchange,' he says, 'for his soul?' It would indeed be best and most profitable if we did not have those who oppose us and fight against us; but since this is impossible, and we cannot do what we want (we want not to have those who drag us into passions, for then we could be saved without sweat; and what we want does not happen, but what we do not want, for we must be tested, as I said), let us not give in, my soul, let us not yield to the wicked one; but, taking up 'the armour of God,' which shields us and fights for us, let us put on 'the breastplate of righteousness,' and shoe 'the feet with the readiness of the gospel,' and in all things take up 'the shield of faith, with which we shall be able to quench all the flaming darts of the evil one,' and 'the helmet of salvation,' 'and the sword of the Spirit, which is the word of God,' 'so as to be able to stand against the wiles of the devil,' and to cast down 'reasonings and every high thing that exalts itself against the knowledge of God'; 'for our wrestling is not against blood and flesh.' I say these things for this reason, that this is the manner of the apostle's writings. Much could be shown about each of the things said in this epistle, how orthodox and carefully considered it is; but it would be long to go through each of them in this way, for I have now chosen to show only his manner and his intention. 'For I do not practise what I want, but what I hate, that I do. But if I do what I do not want, I agree with the law of God that it is good. But now it is no longer I who do it, but sin that dwells in me. For I know that in me, that is, in my flesh, nothing good dwells': he says this rightly. For you remember how we defined it above; though, eager as I am to go through everything quickly, I am rather slow, since the course of my discourse has become longer than I expected. I must make every effort to finish it; otherwise we shall never come to the end of what is before us."

Matt 16:26 (quotation, high confidence) · Eph 6:11 (quotation, high confidence) · Eph 6:12 (quotation, high confidence) · Eph 6:13 (quotation, high confidence) · Eph 6:14 (quotation, high confidence) · Eph 6:15 (quotation, high confidence) · Eph 6:16 (quotation, high confidence) · Eph 6:17 (quotation, high confidence) · 2 Cor 10:5 (quotation, high confidence) · Rom 7:15 (quotation, high confidence) · Rom 7:16 (quotation, high confidence) · Rom 7:17 (quotation, high confidence) · Rom 7:18 (quotation, high confidence)

Notes and citation

Summary: Methodius urges the soul to resist the evil one with the armour of God, and resumes his reading of Romans 7:15-18.

Matt 16:26; Eph 6:11-17; 2 Cor 10:5; Eph 6:12; Rom 7:15-18. The edition also prints a little of the German translation of the Slavonic beside this chapter (not staged).

Notes on the original text

Digital text corrected (OCR misreading; OCR misreadings; OCR: Latin letters and garbled words; OCR: Latin letters and misreadings; OCR: χ for κ; leaked line number in a hyphenated word): ἪἼγε οὖν, un ποτε ὑπενδοῦσα ἁρπασθῆς, ὦ φυχή, → Ἄγε οὖν, μή ποτε ὑπενδοῦσα ἁρπασθῇς, ὦ ψυχή,; TI γὰρ ἀντικαταάλλαγμα δώσει ἄνθρωπος φησί "τῆς υχῆς αὐτοῦ καλὸν μὲν οὖν, εἰ μὴ εἴχομεν, ἣν ἂν καὶ χυοτότατον, → »τί γὰρ ἀντάλλαγμα δώσει ἄνθρωπος« φησί »τῆς ψυχῆς αὐτοῦ;« καλὸν μὲν οὖν, εἰ μὴ εἴχομεν, ἦν ἂν καὶ λυσιτελέστατον,; μάχομένους" ἐπεὶ db τοῦτο ἀδὲ νάτον, καὶ ὦ θέλομεν οὐ ὁυνύμεθα → μαχομένους· ἐπεὶ δὲ τοῦτο ἀδύνατον, καὶ ὃ θέλομεν οὐ δυνάμεθα; εἰς πάθη -- 2a γὰρ ἃν ἀνιδρωτὶ σῳθῆναι — καὶ 0 θέλομεν τοῦτο οὐ γίγνεται, ἀλλ᾽ ὁ οὐ θέλομεν" → εἰς πάθη — ἦν γὰρ ἂν ἀνιδρωτὶ σωθῆναι — καὶ ὃ θέλομεν τοῦτο οὐ γίγνεται, ἀλλ᾽ ὃ οὐ θέλομεν·; μὴ ἐνθεῤῶμεν τῷ πονηρῷ → μὴ ἐνδῶμεν τῷ πονηρῷ; »τὴν πανοπλίαν τοῦ θεοῖς ὑπερασσίζουσαν Ka προεγωνεκομένην ἡμῶν ἐνδυσώμεθα »τὸν θώρακα τῆς ὅικαιοσύνηςς, καὶ ὑποδησώμε de »τοὺς πόδας → »τὴν πανοπλίαν τοῦ θεοῦ« ὑπερασπίζουσαν καὶ προαγωνιζομένην ἡμῶν ἐνδυσώμεθα »τὸν θώρακα τῆς δικαιοσύνης«, καὶ ὑποδησώμεθα »τοὺς πόδας; δυνησύμεθα → δυνησόμεθα; τὰ NERV ωμένα σβέσαι, καὶ τὴν «περε κεφαλαίαν τοῦ σωτηρίους, »καὶ τὴν μάχαιραν τοῦ πνεύματος, 0 ἐστι ῥῆμα θεοῦς, »πρὸς τὸ δύνασθαι στῆναι πρὸς τὴ» μεθοδείαν τοῦ διαβόλους, »λογισμούς« τὲ καθαιρεῖν »χκαὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦς, »0TL μὴ ἔστιν „u ἡ πάλη πρὸς αἷμα καὶ σάρκας. → τὰ πεπυρωμένα σβέσαι«, καὶ »τὴν περικεφαλαίαν τοῦ σωτηρίου«, »καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστι ῥῆμα θεοῦ«, »πρὸς τὸ δύνασθαι στῆναι πρὸς τὴν μεθοδείαν τοῦ διαβόλου«, »λογισμούς« τε καθαιρεῖν »καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ«, »ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα«.; πολλὰ μὲν γὰρ ἔστε καὶ περὶ ἑχάστου → πολλὰ μὲν γὰρ ἔστι καὶ περὶ ἑκάστου; μακρὸν ἂν εἴη ἕχαστον → μακρὸν ἂν εἴη ἕκαστον; Kal τὴν βούλησιν προήρημαι νῦν. νοὐ γὰρ ὁ θέλω, → καὶ τὴν βούλησιν προῄρημαι νῦν. »οὐ γὰρ ὃ θέλω,; εἰ δὲ ὁ οὐ θέλω. τοῦτο ποιῶ, σύμφημι τῷ νόμῳ τοῦ θεοῦ ὅτι καλός" νυνὶ δὲ οὐχέτι → εἰ δὲ ὃ οὐ θέλω, τοῦτο ποιῶ, σύμφημι τῷ νόμῳ τοῦ θεοῦ ὅτι καλός· νυνὶ δὲ οὐκέτι; οἶδα γὰρ ὅτι οὐχ οἰκεῖ ἐν ἐμοί, τουτέστιν ἐν τῇ σαρκί μου, τὸ ἀγαθόνς ὀρθῶς λέγων. μέμνησθε γὰρ ἐν τοῖς ἔμπροσθεν os διωριζόμεθα, → οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τουτέστιν ἐν τῇ σαρκί μου, τὸ ἀγαθόν« ὀρθῶς λέγων. μέμνησθε γὰρ ἐν τοῖς ἔμπροσθεν ὡς διωριζόμεθα,; τοῦ προκει10 μένου → τοῦ προκειμένου.

Topics: Ethics

Cite (SBL): Methodius, Res. 2.5 (Bonwetsch GCS 27:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/2-4/#p-2-5). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-methodius-de-resurrectione-2-5) · Report an error

2.6Bonwetsch GCS 27:339

Οὐκοῦν ἐλέγομεν ἀφ᾽ οὗ τὸν ἄνθρωπον, εἰ μνημονεύετε, πλαγηθέντα τὴν ἐντολὴν ἀθετῆσαι συνέβη, ἐντεῦθεν ἐκ τῆς παρακοῆς τὴν ἁμαρτίαν λαβοῦσαν γένεσιν εἰς αὐτὸν εἰσῳκηκέναι. οὕτως γὰρ πρῶτον στάσις ἐνέπεσε, σφαδασμῶν τε καὶ λογισμῶν ἀνοικείων ἐπληρώθημεν, κενωθέντες μὲν τοῦ ἐμφυσήματος τοῦ θεοῦ, πληρωθέντες δὲ ἐπιθυμίας ὑλικῆς, ἣν ὁ πολύπλοκος ἐνέπνευσεν εἰς ἡμᾶς ὄφις. βραχυπορησάντων ἡμῶν τῆς παραγγελίας τοῦ θεοῦ τὸν κύκλον. διὸ καὶ τὸν θάνατον ὁ θεὸς πρὸς ἀναίρεσιν τῆς ἁμαρτίας ὑπὲρ ἡμῶν ἀνεύρατο, ἵνα μὴ ἐν ἀθανάτοις ἡμῖν ἀνατείλασα, ὡς ἔφην, ἀθάνατος ᾖ. ὅθεν ὁ ἀπόστολος »οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τουτέστιν ἐν τῇ σαρκί μου, τὸ ἀγαθόν« λέγων τὴν ἀπὸ τῆς παραβάσεως διὰ τῆς ἐπιθυμίας εἰσοικισθεῖσαν εἰς ἡμᾶς ἁμαρτίαν βούλεται μηνύειν, ἧς δὴ καθάπερ βλαστήματα νέα καὶ κλῶνες οἱ φιλήδονοι περὶ ἡμᾶς ἀεὶ λογισμοὶ συνίστανται. δισσὰ γὰρ ἐν ἡμῖν λογισμῶν γένη. τὸ μὲν ἀπὸ τῆς ἐπιθυμίας τῆς ἐνθωπευούσης ἐν τῷ σώματι συνιστάμενον, ἥτις ἐξ ἐπιπνοίας, ὡς ἔφην, ἐγενήθη τοῦ ὑλικοῦ πνεύματος, τὸ δὲ ἀπὸ τοῦ νόμου τοῦ κατὰ τὴν ἐντολήν, ὃν ἔμφυτον ἐλάβομεν ἔχειν καὶ φυσικὸν νόμον, πρὸς τὸ καλὸν ἡμῶν ἐξεγείροντα καὶ ἐπανορθούμενον τὸν λογισμόν. ὅθεν τῇ μὲν νομοθεσίᾳ »τοῦ θεοῦ κατὰ τὸν« νοῦν συνηδόμεθα (τοῦτο γὰρ ὁ »ἔσω ἄνθρωπος«), τῇ δὲ νομοθεσίᾳ τοῦ διαβόλου κατὰ τὴν ἐνοικοῦσαν ἐπιθυμίαν ἐν τῇ σαρκί. ὁ γὰρ νόμος ἀντιστρατευόμενος καὶ ἀντιπράσσων »τῷ νόμῳ« τοῦ θεοῦ, οἷον τῇ πρὸς τὸ ἀγαθὸν ὁρμῇ (καὶ τῇ ἐπιθυμίᾳ »τοῦ νοός«, οὗτός ἐστιν ὁ τοὺς ἐμπαθεῖς ἀναφύων ἀεὶ καὶ ὑλικοὺς πρὸς ἀνομίαν περισπασμούς, παντάπασι πρὸς ἡδονὰς ὢν ἑλκτικός.

Oukoun elegomen aph᾽ hou ton anthrōpon, ei mnēmoneuete, plagēthenta tēn entolēn athetēsai synebē, enteuthen ek tēs parakoēs tēn hamartian labousan genesin eis auton eisǭkēkenai. houtōs gar prōton stasis enepese, sphadasmōn te kai logismōn anoikeiōn eplērōthēmen, kenōthentes men tou emphysēmatos tou theou, plērōthentes de epithymias hylikēs, hēn ho polyplokos enepneusen eis hēmas ophis. brachyporēsantōn hēmōn tēs parangelias tou theou ton kyklon. dio kai ton thanaton ho theos pros anairesin tēs hamartias hyper hēmōn aneurato, hina mē en athanatois hēmin anateilasa, hōs ephēn, athanatos ę̄. hothen ho apostolos »oida gar hoti ouk oikei en emoi, toutestin en tę̄ sarki mou, to agathon« legōn tēn apo tēs parabaseōs dia tēs epithymias eisoikistheisan eis hēmas hamartian bouletai mēnyein, hēs dē kathaper blastēmata nea kai klōnes hoi philēdonoi peri hēmas aei logismoi synistantai. dissa gar en hēmin logismōn genē. to men apo tēs epithymias tēs enthōpeuousēs en tǭ sōmati synistamenon, hētis ex epipnoias, hōs ephēn, egenēthē tou hylikou pneumatos, to de apo tou nomou tou kata tēn entolēn, hon emphyton elabomen echein kai physikon nomon, pros to kalon hēmōn exegeironta kai epanorthoumenon ton logismon. hothen tę̄ men nomothesią »tou theou kata ton« noun synēdometha (touto gar ho »esō anthrōpos«), tę̄ de nomothesią tou diabolou kata tēn enoikousan epithymian en tę̄ sarki. ho gar nomos antistrateuomenos kai antiprassōn »tǭ nomǭ« tou theou, hoion tę̄ pros to agathon hormę̄ (kai tę̄ epithymią »tou noos«, houtos estin ho tous empatheis anaphyōn aei kai hylikous pros anomian perispasmous, pantapasi pros hēdonas ōn helktikos.

"We said, then, if you remember, that from the time when man, led astray, came to set aside the commandment, sin, taking its origin from the disobedience, settled in him. For in this way a revolt first broke out, and we were filled with agitations and alien thoughts, emptied of God's inbreathing and filled with material desire, which the crafty serpent breathed into us when we fell short of the course of God's command. That is why God devised death on our behalf for the destruction of sin, so that, having sprung up in us who were immortal, it might not be immortal, as I said. Hence the apostle, in saying, 'For I know that nothing good dwells in me, that is, in my flesh,' means the sin that settled in us from the transgression through desire; from it, like new shoots and twigs, the pleasure-loving thoughts always spring up around us. For there are two kinds of thoughts in us: the one arising from the desire that lurks in the body, which came into being, as I said, from the inbreathing of the material spirit; the other from the law in accordance with the commandment, which we received to have as an implanted and natural law, rousing and correcting our reasoning toward the good. Hence we delight in the law of God according to the mind (for this is 'the inner man'), but in the law of the devil according to the desire dwelling in the flesh. For the law that wars against and opposes 'the law' of God, that is, our impulse toward the good and the desire 'of the mind,' is the one that always produces passionate and material distractions toward lawlessness, since it altogether draws toward pleasures."

Rom 7:18 (quotation, high confidence) · Rom 7:22 (allusion, high confidence) · Rom 7:23 (allusion, high confidence)

Notes and citation

Summary: Sin entered man through disobedience as desire lodged in the body; hence two kinds of thoughts arise in us, from that desire and from the natural law of the mind.

The 'material spirit' is the devil (cf. 1.36, 'a spirit concerned with matter'). A garbled phrase ('from the transgression through desire') is translated by sense.
Rom 7:18; Rom 7:22-23.

Notes on the original text

Digital text corrected (OCR misreading; OCR misreadings; OCR: accent; OCR: garbled words and Latin letters; OCR: ε for quotation mark; OCR: ς for quotation mark; OCR: χ for κ): Οὐχοῦν ἐλέγομεν → Οὐκοῦν ἐλέγομεν; σφαδᾳσμῶν τε καὶ λογισμῶν ἀνοικείων ἐπλὴηρώθημεν → σφαδασμῶν τε καὶ λογισμῶν ἀνοικείων ἐπληρώθημεν; ὁ πολύπλοχος → ὁ πολύπλοκος; ἀθάνατος ἦ. ὅθιν ὁ ἀπόστολος volda γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί. τουτέστιν Ep τῇ σαρκί μον, τὸ ἀγαθόνε λέγων τὴν ἀπὸ τῆς παρε μάσεεως δες τῆς aid rules εἰσοικισθεῖσαν εἰς ἡμᾶς ἁμαρτίαν βούλεται μηνύεται", ἧς δὴ καιθάπεο → ἀθάνατος ᾖ. ὅθεν ὁ ἀπόστολος »οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τουτέστιν ἐν τῇ σαρκί μου, τὸ ἀγαθόν« λέγων τὴν ἀπὸ τῆς παραβάσεως διὰ τῆς ἐπιθυμίας εἰσοικισθεῖσαν εἰς ἡμᾶς ἁμαρτίαν βούλεται μηνύειν, ἧς δὴ καθάπερ; οἱ φιλήδονος → οἱ φιλήδονοι; τῆς ἐνθοπευούσης ἐν τῷ σώματι συνιστάμενον. ἥτι-: ἐξ ἐπιπνοίας, Os ἔφην. ἐγενήθη τοῦ ὑλιχοῦ πνεύματος, τὸ ὁὀὲ ἀπὸ τοῦ νόμου τοῦ χατὰ τὴν ἐντολήν, ὃν ἔμφυτον ἐλάθομεν ἔχει! καὶ φυσικὸν νόμον, πρὺς → τῆς ἐνθωπευούσης ἐν τῷ σώματι συνιστάμενον, ἥτις ἐξ ἐπιπνοίας, ὡς ἔφην, ἐγενήθη τοῦ ὑλικοῦ πνεύματος, τὸ δὲ ἀπὸ τοῦ νόμου τοῦ κατὰ τὴν ἐντολήν, ὃν ἔμφυτον ἐλάβομεν ἔχειν καὶ φυσικὸν νόμον, πρὸς; »τοῦ θεοῦ κατὰ τὴὸνε νοῦν συνηδόμεθα (τοῦτο γὰρ ὁ νἔσως ἄνθρωπος), τῇ δὲ νομοθεσίᾳ τοῦ διαβύλου κατὰ τὴν ἐνοιχοῦσαν → »τοῦ θεοῦ κατὰ τὸν« νοῦν συνηδόμεθα (τοῦτο γὰρ ὁ »ἔσω ἄνθρωπος«), τῇ δὲ νομοθεσίᾳ τοῦ διαβόλου κατὰ τὴν ἐνοικοῦσαν; »τῷ νόμῳς τοῦ θεοῦ → »τῷ νόμῳ« τοῦ θεοῦ; »τοῦ νοόςε, → »τοῦ νοός«,; ὧν ἑλκτικός. → ὢν ἑλκτικός..

Topics: Ethics

Cite (SBL): Methodius, Res. 2.6 (Bonwetsch GCS 27:339; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/2-4/#p-2-6). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-methodius-de-resurrectione-2-6) · Report an error

2.7Bonwetsch GCS 27:341

Τρεῖς γὰρ νόμους ὑποτιθέμενος ἀναφανδὸν ὁ Παῦλος ἐνταῦθά μοι καταφαίνεται· ἕνα μὲν τὸν κατὰ τὸ ἔμφυτον ἐν ἡμῖν ἀγαθόν, ὃν καὶ »νόμον« σαφῶς »νοὸς« ἐκάλεσεν, ἕνα δὲ τὸν ἐκ προσβολῆς ἐνιστάμενον τοῦ πονηροῦ καὶ εἰς τὰς ἐμπαθεῖς ἐξέλκοντα πολλάκις φαντασίας τὴν ψυχήν, ὃν ἀντιστρατεύεσθαι τῷ νόμῳ τοῦ νοὸς ἔφη, καὶ ἕτερον τὸν κατὰ τὴν ἁμαρτίαν ἐκ τῆς ἐπιθυμίας ἐνσκιρρώσαντα ἐν τῇ σαρκί, ὃν »ἁμαρτίας« νόμον »οἰκοῦντα ἐν τοῖς μέλεσί μου« ἐκάλεσεν, ᾧ ἐπιβαίνων ὁ πονηρὸς καὶ ἐποχούμενος πολλάκις καθ᾽ ἡμῶν ἐγκελεύεται, πρὸς ἀδικίαν ἡμᾶς καὶ πράξεις συνελαύνων κακάς. ὁ γὰρ ἔξωθεν εἰσπνεόμενος ἀπὸ τοῦ πονηροῦ νόμος, καὶ διὰ τῶν αἰσθήσεων καθάπερ ἀσφαλτῶδες ῥεῦμα ἔνδον εἰς αὐτὴν ἐκχεόμενος τὴν ψυχήν, ὑπὸ τοῦ ἐν τῇ σαρκὶ κατὰ τὴν ἐπιθυμίαν ὑπάρχοντος κραταιοῦται νόμου. φαίνεται γὰρ ὡς ἐν αὐτοῖς ἡμῖν τὸ μὲν βέλτιον, τὸ δὲ χεῖρον ὄν. καὶ ὅταν μὲν τὸ βέλτιον φύσει τοῦ χείρονος ἐγκρατέστερον γενηθῇ, φέρεται ὅλος πρὸς τὸ ἀγαθὸν ὁ νοῦς· ὅταν δὲ τὸ χεῖρον ἐπιβρίσῃ πλεονάσαν, ὃ ἀντιστρατεύεσθαι τῷ ἐν ἡμῖν λέγεται ἀγαθῷ, ἄγεται πάλιν ἀντιστρόφως πρὸς φαντασίας παντοδαπὰς ὁ ἄνθρωπος καὶ λογισμοὺς χείρονας.

Treis gar nomous hypotithemenos anaphandon ho Paulos entautha moi kataphainetai; hena men ton kata to emphyton en hēmin agathon, hon kai »nomon« saphōs »noos« ekalesen, hena de ton ek prosbolēs enistamenon tou ponērou kai eis tas empatheis exelkonta pollakis phantasias tēn psychēn, hon antistrateuesthai tǭ nomǭ tou noos ephē, kai heteron ton kata tēn hamartian ek tēs epithymias enskirrōsanta en tę̄ sarki, hon »hamartias« nomon »oikounta en tois melesi mou« ekalesen, hǭ epibainōn ho ponēros kai epochoumenos pollakis kath᾽ hēmōn enkeleuetai, pros adikian hēmas kai praxeis synelaunōn kakas. ho gar exōthen eispneomenos apo tou ponērou nomos, kai dia tōn aisthēseōn kathaper asphaltōdes rheuma endon eis autēn ekcheomenos tēn psychēn, hypo tou en tę̄ sarki kata tēn epithymian hyparchontos krataioutai nomou. phainetai gar hōs en autois hēmin to men beltion, to de cheiron on. kai hotan men to beltion physei tou cheironos enkratesteron genēthę̄, pheretai holos pros to agathon ho nous; hotan de to cheiron epibrisę̄ pleonasan, ho antistrateuesthai tǭ en hēmin legetai agathǭ, agetai palin antistrophōs pros phantasias pantodapas ho anthrōpos kai logismous cheironas.

"For Paul here seems to me plainly to suppose three laws: one in accordance with the good implanted in us, which he clearly called 'the law of the mind'; one arising from the assault of the evil one and often dragging the soul away to passionate imaginings, which he said 'wars against the law of the mind'; and another, in accordance with sin, which has hardened in the flesh from desire, which he called the law 'of sin dwelling in my members.' Mounting and riding on this, the evil one often urges it on against us, driving us together toward injustice and evil deeds. For the law breathed in from outside by the evil one, and poured in through the senses into the soul itself like a stream of pitch, is strengthened by the law that exists in the flesh in accordance with desire. For it appears that there is in ourselves something better and something worse; and when the better by nature becomes stronger than the worse, the whole mind is carried toward the good; but when the worse gains the upper hand and outweighs it, which is said to war against the good in us, the man is led in turn to all kinds of imaginings and worse thoughts."

Rom 7:23 (quotation, high confidence)

Notes and citation

Summary: Methodius distinguishes three laws in Romans 7: the law of the mind, the law of the evil one's assaults, and the law of sin lodged in the flesh through desire.

Book 2, chapter 7. Rom 7:23.

Notes on the original text

Digital text corrected (OCR misreadings; apparatus, page number and running head removed; chapter numeral removed; OCR misreading): Υ11. Τρεῖς γὰρ γόμους → Τρεῖς γὰρ νόμους; ἐν- ταῦῖθά μοι καταφαίνεται" → ἐνταῦθά μοι καταφαίνεται·; »νόμον«. σαφῶς »νοὺς« → »νόμον« σαφῶς »νοὸς«; προσ- βολῆς → προσβολῆς; ἐξέλχοντα → ἐξέλκοντα; τοῦ γνοὺς ἔφη → τοῦ νοὸς ἔφη; 1 Origen., Comm. in Ad Rom. 5, 10. VI 8. 404 Lomm. — vgl. II, 17, 7 1 Oekumenius zu Röm, τ, 22. 23 8. 465. Cramer, Catene IV, 204, 24- 906, 4 aus Monac. gr. 412 1 Catene Medodior. Τέσσαρας δέ τις ἐνταῖθα λέγεσθαι νόμους εἰπών" ἕνα μὲν τὸν γόμον τοῦ θεοῖ, δεύτερον δὲ τὸν ἀντιστρατευνόμενον, τρίτον, περὶ οὗ φησιν" »τῷ νόμῳ τοῦ νοός μους, τέταρτον, περὶ οὐ λέγει TO νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσί μοῦ«. τούτων ὁ πρῶτος, φησί, τὸ εὐαγγελικόν ἐστι παί- δευμώ, ἔξωθεν διὰ τοῖ' κηρύγματος εἰσιὼν καὶ τὴν ψυχὴν ῥυθθμίζων" ὁ δεύτερος, 6 ἀντιστρατευόμενος, [καὶ] οἶτος τῶν ἐπεισιόντων ἔξωθέν ἐστι κατ᾽ ἐνέργειαν τοῦ πονηροῦ (διὰ τ. λογισμῶν x. + Oek.) τὴν ψυχὴν αἰχμαλωτίζων᾽ ὁ τρίτος, ὅν φησι νόμον νοός, οὗτός ἐστιν ὁ τῷ φύσει ἡμῶν ἐγχατασπαρεὶς παρὰ τοῦ δημιουργοῦ, ἐπὶ τὰ τῷ θεῷ φίλα παροτρούνων᾽ ὁ τέταρτος, ὁ τῆς ἁμαρτίας τόμος, οὐτός ἐστιν ὁ φιλαμαρτή- μων, ὃς διὰ τῆς πρὸς τὸ χαχὸν συνηθείας ἐνεσκίρρωσεν ἐν ἡμῖν τὴν ἁμαρτίαν. DOC οὖν, φησί, πῶς ἐκ διαμέτρου ἐναντίοις περιεστοιχίσμεθα νόμοις. οἱ μὲν γὰρ δύο ἔξωθεν ἡμῖν ἐπεισρέουσιν, ὁ μὲν πρὸς ἀγαθοεργίαν ἐκκαλούμενος, ὁ εὐαγγελικός, ὁ δὲ πρὸς κακίαν παραχαλῶν, ὁ ἀντιστρατευόμενος τοῦ πονηροῦ νόμος. οἱ δὲ λοιποὶ δύο ἔνδον εἰσὶ καὶ τὴν ψυχὴν συνέχουσιν, ὁ μὲν τοῦ νοὸς παρὰ τοῦ δη- μιουργοῦ ἡμῖν ἐγχατεσπαρμένος καὶ ὁδηγῶν πρὸς τὰ κρείττονα, ὁ δὲ τέταρτος, ὁ καὶ νόμος τῆς ἁμαρτίας, διὰ τὴν πρὸς τὸ καχὸν ἕξιν ἐνσκιρρωθεὶς ἐν ἡμῖν. διὸ πρόσσχες πῶς ἀχριβῶς εἶπε »βλέπω — νούς MOV«, τούτῳ δὴ τῷ ἐμφίτῳ πρὸς τὰ καλά, »καὶ αἰχμαλωτίζοντά με --- μέλεσί MOVS, ὡς εἰ ἔλεγεν" ἔξωθεν εἰσπνέων συγκινεῖ καὶ ἐρεθίξζει πάντα τὸν ἐν ἐμοὶ ἀποκείμενον κονιορτὸν καὶ βόρβορον, ὃν ἡ πρὸς ἁμαρτίαν μοι ἕξις ἐνεσπίλωσε καὶ ἐνέκαυσε᾽ καὶ ὁ νόμος δὲ τοῦ θεοῦ ὁ εὐαγγελικὸς κινεῖ καὶ ἐρεθίζει τὰ ἐν ἡμῖν ἔμφυτα καὶ ἐγκατεσπαρμένα πρὸς ἀγα- θοεργίαν σπέρματα. ἕχαστος γὰρ τῶν ἔξωθεν ἐπεισιόντων τὸν οἰκεῖον καὶ κατάλ- ληλὸον ἔνδον καὶ ἐν ἡμῖν ὄντα νόμον χινῶν καὶ διερεθίζων ἢ εὐσεβεῖν ἢ ἀσεβεῖν ἡμᾷς ποοτρέπεται (kleine Varianten Oek.) 1f ὑποτιθέμενος . . καταφαίνεται) ὑποτίθεται 8 1 ἀναφανδὸν (< 8) nach ὁ IM. Ph | ὁ <Phb | Παῦλος] ἀπόστολος 8 2 μοι ἃ. μὲν <S | τὸν « ῬΕΡ | τὸν ἔμφυτον ἡ ἃ ὃ VU | σαφῶς <S | ἐκχάλ. νοός Ph | δὲ - 8 8: προσβολῆς] δομῆς schwer]. S (»Antrieb«) 4 συνιστάμενον Ph | τοῦ] νόμον τοῦ Ph | ἐμ- παθεῖς) παντοδαπὰς wie 8. 342, 12 8 5 ἀντιστρατείεσθαι ΤΏ: ἐπιστρα- τεὐεσθαι V 6 ἕτερον) τρίτον Ph | τὸν] τὸν | ἐκ--- ἐνσχιρρώσαντα S. 342, 1] »ward« S [| ἐπιθυμίας] ἁμαρτίας Pha 10 942 Methodius → ; ἐνσχιρρώσαντα ἐν τῇ σαρκί, ὧν γἁμαρτίας« νόμον οἰχοῦντα EP τοῖς μέλεσίν (μον « ἐκάλεσεν, ὁ ἐπιβαίνων → ἐνσκιρρώσαντα ἐν τῇ σαρκί, ὃν »ἁμαρτίας« νόμον »οἰκοῦντα ἐν τοῖς μέλεσί μου« ἐκάλεσεν, ᾧ ἐπιβαίνων; καθ ἡμῶν → καθ᾽ ἡμῶν; συνιλαύνων → συνελαύνων; χαθάπερ → καθάπερ; ἐχχεόμενος → ἐκχεόμενος; ἀδιχίαν → ἀδικίαν; ἐπι- θυμίαν → ἐπιθυμίαν; νύμου → νόμου; χεῖρον ὧν. καὶ ὅταν μὲν τὸ βέλτιον φήσει → χεῖρον ὄν. καὶ ὅταν μὲν τὸ βέλτιον φύσει; πρὺς → πρὸς; νοῦς" ταν δὲ τὸ χεῖρον ἐπιβοίσῃ πλεονάσαν, ὁ → νοῦς· ὅταν δὲ τὸ χεῖρον ἐπιβρίσῃ πλεονάσαν, ὃ.

Topics: Ethics

Cite (SBL): Methodius, Res. 2.7 (Bonwetsch GCS 27:341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/2-4/#p-2-7). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-methodius-de-resurrectione-2-7) · Report an error

2.8Bonwetsch GCS 27:342

Οὗ δὴ καὶ χάριν ὁ ἀπόστολος εὔχεται ῥυσθῆναι, θάνατον αὐτὸ καὶ ὄλεθρον εἶναι ἡγούμενος, ὥσπερ δὴ καὶ ὁ προφήτης »ἀπὸ τῶν κρυφίων μου« λέγων »καθάρισόν με«. αὐτὰ γοῦν τὰ ῥήματα τοῦτο παρίστησιν »συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω« λέγοντος »ἄνθρωπον· βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσί μου, ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοὸς μου καὶ αἰχμαλωτίζοντά με τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσί μου. ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; « οὐ τὸ σῶμα θάνατον ἀποφαινόμενος, ἀλλὰ τὸν νόμον τῆς ἁμαρτίας τὸν ἐν τοῖς μέλεσι (τοῦ σώματος) διὰ τῆς παραβάσεως ἐν ἡμῖν ἐμφωλεύοντα καὶ πρὸς θάνατον ἀεὶ τὸν τῆς ἀδικίας τὴν ψυχὴν ἐμφαντάζοντα. ἐπιφέρει γοῦν εὐθέως. ἀμέλει δηλούμενος ἀπὸ ποίου θανάτου ἐγλίχετο ῥυσθῆναι καὶ τίς αὐτὸν ὁ ῥυόμενος ἦν, »χάρις τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ«. προσεκτέον γὰρ ὅτι, εἰ τὸ σῶμα θάνατον τοῦτο, ὦ Ἀγλαοφῶν, ὡς ὑπειλήφατε. ἔλεγεν, οὐχ ἂν τὸν Χριστὸν ὡς ῥυόμενον αὐτὸν ὕστερον ἐκ τοῦ τοιούτου κακοῦ παρελάμβανεν. ἐπεὶ τί παραδοξότερον ἢ πλέον ἀπὸ τοῦ Χριστοῦ τῆς παρουσίας ἐσχήκαμεν; τί δὲ καὶ ὁ ἀπόστολος ὅλως, ὡς διὰ τῆς παρουσίας τοῦ Χριστοῦ δυνάμενος ἐκ τοῦ θανάτου ὑπὸ θεοῦ ἐλευθερωθῆναι, τοῦτο ἐφθέγγετο, ὁπότε πᾶσι καὶ πρὸ τοῦ τὸν Χριστὸν ἐλθεῖν εἰς τὸν κόσμον συνέβαινε θνήσκειν; ἐρρύοντο γὰρ χωριζόμενοι πάντες τῶν σωμάτων κατὰ τὴν ἀπὸ τοῦ βίου ταύτην ἔξοδον. ἀλλὰ καὶ ὡσαύτως δὲ πᾶσαι αἱ ψυχαί, καὶ αἱ τῶν ἀπίστων καὶ πιστῶν καὶ τῶν ἀδίκων καὶ δικαίων, ἐχωρίζοντο τῶν σωμάτων κατὰ τὴν ἡμέραν τῆς τελευτῆς. τί οὖν ὁ ἀπόστολος πλέον παρὰ τοὺς ἄλλους λαβεῖν τοὺς ἐν ἀπιστίᾳ διατρίψαντας ἐσπούδαζεν; ἢ διὰ τί ῥυσθῆναι ἀπὸ τοῦ σώματος ηὔχετο, ὃ καὶ εἰ μὴ ἤθελε, πάντως ἂν συνέβαινεν αὐτῷ, καθάπερ δὴ καὶ πᾶσι κεῖται τὸ τελευτῆσαι καὶ χωρισθῆναι τὰς ψυχὰς αὐτῶν ἀπὸ τῶν σωμάτων, εἰ θάνατον τὸ σῶμα τῆς ψυχῆς ὑπετίθετο; ὥστε οὐ τὸ σῶμα τοῦτο, ὦ Ἀγλαοφῶν, θάνατον, ἀλλὰ τὴν ἁμαρτίαν τὴν κατοικήσασαν διὰ τῆς ἐπιθυμίας ἐν τῷ σώματι λέγει, ἧς ὁ θεὸς αὐτὸν διὰ τῆς παρουσίας τοῦ Χριστοῦ ἐρρύσατο. »ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσεν« ἡμᾶς »ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου«, ὅπως ὁ ἐγείρας »Ἰησοῦν ἐκ νεκρῶν« »διὰ τὸ ἐνοικοῦν αὐτοῦ πνεῦμα ἐν ἡμῖν« ζῳοποιήσῃ »καὶ τὰ θνητὰ σώματα ἡμῶν«, τῆς »ἁμαρτίας« τῆς ἐν τῷ σώματι κατακριθείσης πρὸς ἀναίρεσιν, »ἵνα τὸ δικαίωμα τοῦ« κατὰ τὴν ἐντολὴν πρὸς τὸ ἀγαθὸν ἡμᾶς ἐφελκομένου φυσικοῦ »νόμου« φανερωθῇ ἐξαρθέν, ὃ ἀσθενῆσαν τῆς σαρκὸς κεκρατημένης τῇ ἁμαρτίᾳ πρὸ τῆς παρουσίας τοῦ Χριστοῦ ταῖς ὑλικαῖς φροντίσιν ἐπεχώννυτο. »τὸ γὰρ ἀδύνατον« τοῦ ἐν ἡμῖν φυσικοῦ ἀγαθοῦ, »ἐν ᾧ ἠσθένει« ὑπὸ τῆς ἐπιθυμίας ἡττώμενον τῆς ἐγκειμένης ἐν τῷ σώματι, »ὁ θεός« ἀνερρώσατο, »πέμψας τὸν υἱὸν ἑαυτοῦ«, τὴν ὁμοίαν »τῇ σαρκὶ τῆς ἁμαρτίας« σάρκα ἀνειληφότα (ἀληθείᾳ γὰρ καὶ οὐ δοκήσει ἦν ὃ ἐφάνη), ἵνα τῆς ἁμαρτίας κατακεκριμένης πρὸς ἀναίρεσιν, εἰς τὸ μηκέτι »καρποφορῆσαι« ἐν τῇ σαρκί, »τὸ δικαίωμα τοῦ« φυσικοῦ »νόμου πληρωθῇ«, πλεονάσαν τῇ ὑπακοῇ »τοῖς μὴ κατὰ« τὴν ἐπιθυμίαν »τῆς σαρκὸς περιπατοῦσιν, ἀλλὰ κατὰ« τὴν ἐπιθυμίαν »τοῦ πνεύματος« καὶ τὴν ὑφήγησιν. »ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς«, ὁ δή ἐστι τὸ εὐαγγέλιον, ἕτερος ὢν τῶν προειρημένων νόμων, διὰ τοῦ κηρύγματος πρὸς ὑπακοὴν τεθεὶς καὶ ἄφεσιν ἁμαρτημάτων, »ἠλευθέρωσεν ἡμᾶς ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου«, νικήσας ἐκ παντὸς τὴν ἁμαρτίαν βασιλεύουσαν τῆς σαρκός. Ἃ μὲν οὖν δὴ προβάλλονται καὶ ἐκ τῶν τοῦ ἀποστόλου ῥητῶν, οὐκ ὀρθῶς αὐτὰ ἐξηγούμενοι, σαφηνίσας, ἔφην, ὦ Θεόφιλε. τρέψομαι δὲ καὶ πρὸς τὰ ἕτερα, ἐάνπερ τὸν βοηθήσοντα ἡμῖν πρὸς τὴν διέξοδον εὔρωμεν τοῦ λόγου. ἄπορα γὰρ καὶ οὐ πάνυ ῥάδια πρὸς καθαίρεσιν τὰ ἑξῆς. διὸ καὶ ὀκνηρότερον αὐτῶν ἅπτομαι, μακρὰν καὶ χαλεπὴν αὐτῶν ὁρῶν τὴν ἀπόδειξιν ἐσομένην, ἐὰν μή τις ἡμᾶς αὔρα συνέσεως ἄφνω ἐξ οὐρανοῦ καταπνεύσασα, καθάπερ ἐν μέσῳ νηχομένους πελάγει, εἰς ὅρμον τινὰ ἀκύμονα καὶ ἀπόδειξιν ἀποκαταστήσῃ ἀσφαλεστέραν.

Hou dē kai charin ho apostolos euchetai rhysthēnai, thanaton auto kai olethron einai hēgoumenos, hōsper dē kai ho prophētēs »apo tōn kryphiōn mou« legōn »katharison me«. auta goun ta rhēmata touto paristēsin »synēdomai gar tǭ nomǭ tou theou kata ton esō« legontos »anthrōpon; blepō de heteron nomon en tois melesi mou, antistrateuomenon tǭ nomǭ tou noos mou kai aichmalōtizonta me tǭ nomǭ tēs hamartias tǭ onti en tois melesi mou. talaipōros egō anthrōpos; tis me rhysetai ek tou sōmatos tou thanatou toutou? « ou to sōma thanaton apophainomenos, alla ton nomon tēs hamartias ton en tois melesi (tou sōmatos) dia tēs parabaseōs en hēmin emphōleuonta kai pros thanaton aei ton tēs adikias tēn psychēn emphantazonta. epipherei goun eutheōs. amelei dēloumenos apo poiou thanatou eglicheto rhysthēnai kai tis auton ho rhyomenos ēn, »charis tǭ theǭ dia Iēsou Christou«. prosekteon gar hoti, ei to sōma thanaton touto, ō Aglaophōn, hōs hypeilēphate. elegen, ouch an ton Christon hōs rhyomenon auton hysteron ek tou toioutou kakou parelambanen. epei ti paradoxoteron ē pleon apo tou Christou tēs parousias eschēkamen? ti de kai ho apostolos holōs, hōs dia tēs parousias tou Christou dynamenos ek tou thanatou hypo theou eleutherōthēnai, touto ephthengeto, hopote pasi kai pro tou ton Christon elthein eis ton kosmon synebaine thnēskein? erryonto gar chōrizomenoi pantes tōn sōmatōn kata tēn apo tou biou tautēn exodon. alla kai hōsautōs de pasai hai psychai, kai hai tōn apistōn kai pistōn kai tōn adikōn kai dikaiōn, echōrizonto tōn sōmatōn kata tēn hēmeran tēs teleutēs. ti oun ho apostolos pleon para tous allous labein tous en apistią diatripsantas espoudazen? ē dia ti rhysthēnai apo tou sōmatos ēucheto, ho kai ei mē ēthele, pantōs an synebainen autǭ, kathaper dē kai pasi keitai to teleutēsai kai chōristhēnai tas psychas autōn apo tōn sōmatōn, ei thanaton to sōma tēs psychēs hypetitheto? hōste ou to sōma touto, ō Aglaophōn, thanaton, alla tēn hamartian tēn katoikēsasan dia tēs epithymias en tǭ sōmati legei, hēs ho theos auton dia tēs parousias tou Christou errysato. »ho gar nomos tou pneumatos tēs zōēs en Christǭ Iēsou ēleutherōsen« hēmas »apo tou nomou tēs hamartias kai tou thanatou«, hopōs ho egeiras »Iēsoun ek nekrōn« »dia to enoikoun autou pneuma en hēmin« zǭopoiēsę̄ »kai ta thnēta sōmata hēmōn«, tēs »hamartias« tēs en tǭ sōmati katakritheisēs pros anairesin, »hina to dikaiōma tou« kata tēn entolēn pros to agathon hēmas ephelkomenou physikou »nomou« phanerōthę̄ exarthen, ho asthenēsan tēs sarkos kekratēmenēs tę̄ hamartią pro tēs parousias tou Christou tais hylikais phrontisin epechōnnyto. »to gar adynaton« tou en hēmin physikou agathou, »en hǭ ēsthenei« hypo tēs epithymias hēttōmenon tēs enkeimenēs en tǭ sōmati, »ho theos« anerrōsato, »pempsas ton huion heautou«, tēn homoian »tę̄ sarki tēs hamartias« sarka aneilēphota (alētheią gar kai ou dokēsei ēn ho ephanē), hina tēs hamartias katakekrimenēs pros anairesin, eis to mēketi »karpophorēsai« en tę̄ sarki, »to dikaiōma tou« physikou »nomou plērōthę̄«, pleonasan tę̄ hypakoę̄ »tois mē kata« tēn epithymian »tēs sarkos peripatousin, alla kata« tēn epithymian »tou pneumatos« kai tēn hyphēgēsin. »ho gar nomos tou pneumatos tēs zōēs«, ho dē esti to euangelion, heteros ōn tōn proeirēmenōn nomōn, dia tou kērygmatos pros hypakoēn tetheis kai aphesin hamartēmatōn, »ēleutherōsen hēmas apo tou nomou tēs hamartias kai tou thanatou«, nikēsas ek pantos tēn hamartian basileuousan tēs sarkos. Ha men oun dē proballontai kai ek tōn tou apostolou rhētōn, ouk orthōs auta exēgoumenoi, saphēnisas, ephēn, ō Theophile. trepsomai de kai pros ta hetera, eanper ton boēthēsonta hēmin pros tēn diexodon eurōmen tou logou. apora gar kai ou pany rhadia pros kathairesin ta hexēs. dio kai oknēroteron autōn haptomai, makran kai chalepēn autōn horōn tēn apodeixin esomenēn, ean mē tis hēmas aura syneseōs aphnō ex ouranou katapneusasa, kathaper en mesǭ nēchomenous pelagei, eis hormon tina akymona kai apodeixin apokatastēsę̄ asphalesteran.

"That is why the apostle prays to be rescued from it, considering it death and destruction, as the prophet too says, 'Cleanse me from my hidden faults.' The words themselves show this: 'For I delight in the law of God according to the inner man; but I see another law in my members, warring against the law of my mind and taking me captive to the law of sin that is in my members. Wretched man that I am! Who will deliver me from the body of this death?' He does not declare the body to be death, but the law of sin in the members, lurking in us through the transgression and always deluding the soul toward the death of injustice. At any rate he immediately adds, making plain from what kind of death he longed to be rescued and who it was who rescued him: 'Thanks be to God through Jesus Christ.' For it must be noted that, if he were calling this body death, Aglaophon, as you supposed, he would not afterwards have brought in Christ as rescuing him from such an evil. For what more wonderful or greater thing would we have received from the coming of Christ? And why would the apostle have said this at all, as though by the coming of Christ he could be freed from death by God, when it was the lot of all to die even before Christ came into the world? For all were rescued, being separated from their bodies in this departure from life. And likewise all souls, of unbelievers and believers, of the unjust and the just, were separated from their bodies on the day of their death. What more, then, was the apostle eager to receive than the others who lived in unbelief? Or why did he pray to be rescued from the body, a thing that would certainly have happened to him even if he did not wish it, since it is laid up for all to die and to have their souls separated from their bodies, if he supposed the body to be the death of the soul? So, Aglaophon, he calls not this body death, but the sin that dwelt in the body through desire, from which God rescued him through the coming of Christ. 'For the law of the Spirit of life in Christ Jesus has set us free from the law of sin and of death,' so that he who raised 'Jesus from the dead' may give life 'also to our mortal bodies through his Spirit who dwells in us,' once 'sin' in the body has been condemned to destruction, 'so that the righteous requirement of' the natural 'law,' which draws us toward the good in accordance with the commandment, might be lifted up and made manifest; for, being weak because the flesh was mastered by sin before Christ's coming, it was buried under material cares. 'For what was impossible' for the natural good in us, 'in that it was weak,' being overcome by the desire that lies in the body, 'God' strengthened, 'sending his own Son,' who took up flesh 'in the likeness of sinful flesh' (for he appeared in truth and not in seeming), so that, sin having been condemned to destruction so as no longer to 'bear fruit' in the flesh, 'the righteous requirement of' the natural 'law might be fulfilled,' abounding in obedience, 'in those who walk not according to' the desire 'of the flesh but according to' the desire and guidance 'of the Spirit.' For 'the law of the Spirit of life,' which is the gospel, being different from the laws mentioned before and set forth through preaching for obedience and the forgiveness of sins, 'set us free from the law of sin and of death,' having utterly conquered the sin that reigned over the flesh.

"I have explained, Theophilus," I said, "what they put forward from the words of the apostle too, interpreting them wrongly. I shall turn to the other matters, if we find someone to help us through the discussion. For what follows is difficult and not at all easy to demolish. That is why I approach it rather slowly, seeing that its demonstration will be long and hard, unless a breeze of understanding, suddenly breathing on us from heaven, brings us, who are swimming as it were in the midst of the sea, back to some calm harbour and to a more secure demonstration."

Ps 19:12 (18:13 LXX) (quotation, high confidence) · Rom 7:22 (quotation, high confidence) · Rom 7:23 (quotation, high confidence) · Rom 7:24 (quotation, high confidence) · Rom 7:25 (quotation, high confidence) · Rom 8:2 (quotation, high confidence) · Rom 8:11 (quotation, high confidence) · Rom 8:3 (quotation, high confidence) · Rom 8:4 (quotation, high confidence)

Notes and citation

Summary: Paul's 'body of this death' is the law of sin in the members, not the body itself, from which Christ delivers us so that the natural law of the good may be fulfilled; Methodius then pauses before the harder questions.

This is Book 2, chapter 8 (Bonwetsch pp. 342-345). The staged text ran on for some 13,000 characters into Greek excerpts of chapters 9-20 (pp. 346-373, interleaved with German phrases and apparatus), which belong to other units; they are removed here by a logged correction, and their translation is supplied separately for re-staging (see the report).
Ps 19:12 (LXX 18:13); Rom 7:22-25; Rom 8:2; Rom 8:11; Rom 8:3-4. 'In truth and not in seeming' rejects a docetic Christology.

Notes on the original text

Digital text corrected (Greek excerpts of Book 2, chapters 9-20 (Bonwetsch pp. 346-373), interleaved with German phrases and apparatus, which belong to other units, removed from the end of this unit (see the translator report); OCR misreading and a leaked line number; OCR misreadings; OCR: Latin letters; OCR: garbled words, stray digits and Latin letters; OCR: stray letter; OCR: κ for χ): »ἀπὸ τῶν κρυφίων μους λέγων »χαθαρισόν μες. → »ἀπὸ τῶν κρυφίων μου« λέγων »καθάρισόν με«.; κατὰ τὸν ἔσο»« λέγοντος »ἀνθρωπον᾽ βλέπω → κατὰ τὸν ἔσω« λέγοντος »ἄνθρωπον· βλέπω; τῷ νόμῳ τῆς ἁπμαρτία- τῷ ὄντι ἐν τοῖς μέλεσί μου. ταλαίπορος: ἐγὼ ἀνθροώπος τίς μὲ ὀύσεται → τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσί μου. ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται; ἐμφῶὼλεύοντα → ἐμφωλεύοντα; ἀμέλει διαλυύμενος ἀπὸ ποίου θανάτου ἐγλίχετο ὀυσθῆναι καὶ τίς αὐτὸν ὁ δυόμενος ἮΝ, »χάρις τῷ θεῷ διὰ Ἰησοῦ Χριστοῦς. → ἀμέλει δηλούμενος ἀπὸ ποίου θανάτου ἐγλίχετο ῥυσθῆναι καὶ τίς αὐτὸν ὁ ῥυόμενος ἦν, »χάρις τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ«.; προσεκτέον γὰρ ὅτε, εἰ τὸ σῶμα θάνατον τοῦτο, ὦ ᾿Αἡγλαοφῶν → προσεκτέον γὰρ ὅτι, εἰ τὸ σῶμα θάνατον τοῦτο, ὦ Ἀγλαοφῶν; ὡς ὁυό10 μενον → ὡς ῥυόμενον; ὁ ἀπόστολος ὕλως, αἷς διὰ → ὁ ἀπόστολος ὅλως, ὡς διὰ; αἱ ψυκαί, καὶ αἱ τῶν → αἱ ψυχαί, καὶ αἱ τῶν; τί οὖν ὁ ἀπό670206 πλέον» παρὰ τοὺς ἄλλους : λαβεῖν τοὺς ἐν ἀπιστία διατοίηαντας ἐσπούδαζεν; 4 did τί ῥυσθῆναι ἀπὸ τοῦ σώματος ηὔχετο, ὦ χάϊ εἰ μὴ ἡθελε, πάντως ἂν συνέβαινεν αὐτῷ καθάπερ δὴ καὶ πᾶσι κεῖται TO τελευτήσει καὶ χωρισθῆναι τὰς φυχὰς αὐτῶν ἀπὸ τῶν σωμάτων, εἴ 7: θώνατον τὸ σῶμα τῆς φυχῆς ὑπετίθετο; ὥστε οὐ τὸ σῶμα τοῦτο. ὦ Ay). αοφῶν, θάνατον, ἀλλὰ τὴν ἁμαρτίαν τὴν κατοικήσασαν did τῆς ἐπιθυμίας ἐν τῷ σώματι λέγει, ἧς ὁ θεὸς αὐτὸν διὼ τῆς παρουσίας τοῦ Χριστοῦ ἐρούσατο. → τί οὖν ὁ ἀπόστολος πλέον παρὰ τοὺς ἄλλους λαβεῖν τοὺς ἐν ἀπιστίᾳ διατρίψαντας ἐσπούδαζεν; ἢ διὰ τί ῥυσθῆναι ἀπὸ τοῦ σώματος ηὔχετο, ὃ καὶ εἰ μὴ ἤθελε, πάντως ἂν συνέβαινεν αὐτῷ, καθάπερ δὴ καὶ πᾶσι κεῖται τὸ τελευτῆσαι καὶ χωρισθῆναι τὰς ψυχὰς αὐτῶν ἀπὸ τῶν σωμάτων, εἰ θάνατον τὸ σῶμα τῆς ψυχῆς ὑπετίθετο; ὥστε οὐ τὸ σῶμα τοῦτο, ὦ Ἀγλαοφῶν, θάνατον, ἀλλὰ τὴν ἁμαρτίαν τὴν κατοικήσασαν διὰ τῆς ἐπιθυμίας ἐν τῷ σώματι λέγει, ἧς ὁ θεὸς αὐτὸν διὰ τῆς παρουσίας τοῦ Χριστοῦ ἐρρύσατο.; νὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Αριστῷ Ἰησοῦ ἠλευθέρωσενε ἡμᾶς »ἀπὸ τοῦ νόμου τῆς ἁμαρτίας χεὶ τοῦ θανάτους, ὕπως ὁ ἐγείρας »σοῦν ἐκ νεχρῶνε ν»διὰ τὸ ἐνοικοῦν αὐτοῦ πνεῦμα ἐν ἡμῖνς ξῳροποιήσῃ »καὶ τὰ θνητὰ σώματα ἡμῶνε. τῆς »ἁμαρτίαςς« τῆς ἐν τῷ σώματι κατακχριθείσης πρὸς ἀναίρι σιν, »ἵνα τὸ δικαίωμα τοῦς χατὰ τὴν ἐντολὴν πρὸς τὸ ἀγαθὸν ἡμᾶς ἐφελκομένου φυσικοῦ »νόμους φανερορωθῇ ἐξαρθέν, 0 ἀσθενῆσαν τῆς σαρκὸς κεχρατημένης τῇ ἁμαρτίᾳ πρὸ τῆς παρουσίας τοῦ Χοιστοῦ → »ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσεν« ἡμᾶς »ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου«, ὅπως ὁ ἐγείρας »Ἰησοῦν ἐκ νεκρῶν« »διὰ τὸ ἐνοικοῦν αὐτοῦ πνεῦμα ἐν ἡμῖν« ζῳοποιήσῃ »καὶ τὰ θνητὰ σώματα ἡμῶν«, τῆς »ἁμαρτίας« τῆς ἐν τῷ σώματι κατακριθείσης πρὸς ἀναίρεσιν, »ἵνα τὸ δικαίωμα τοῦ« κατὰ τὴν ἐντολὴν πρὸς τὸ ἀγαθὸν ἡμᾶς ἐφελκομένου φυσικοῦ »νόμου« φανερωθῇ ἐξαρθέν, ὃ ἀσθενῆσαν τῆς σαρκὸς κεκρατημένης τῇ ἁμαρτίᾳ πρὸ τῆς παρουσίας τοῦ Χριστοῦ; »τὸ γὰρ ἀδύνατον. τοῦ ἐν ἡμῖν φυσικοῦ ἀγαθοῦ, »ἐν ᾧ ησθέν εις ὑπὸ τῆς ἐπιθυμίας ἡττόμενον → »τὸ γὰρ ἀδύνατον« τοῦ ἐν ἡμῖν φυσικοῦ ἀγαθοῦ, »ἐν ᾧ ἠσθένει« ὑπὸ τῆς ἐπιθυμίας ἡττώμενον; »0 θεὸςε ἀνερρώσατο, »πέμψας τὸν υἱὸν ἑαυτοῦ, τὴν ὁμοίαν τῇ σαρχὶ τῆς ἁμαρτίας σάρκα ἀνειληφότας (ἀληθείᾳ γὰρ καὶ οὐ δυκήσει Hp ὃ ἐφάνη), ἵνα τῆς ἁμαρτίας καταχεχριμένης πρὸς ἀναίρεσιν, κεἰς τὸς μηκέτι ν»καρποφορῆσαις ἐν τῇ σαρκί, »τὸ δικαίωμα τοῦς φυσιχοῦ »ννόμου πληρωθῇς, πλεονάσαν τῇ ὑπακοῇ »τοῖς μὴ σι χατὰς τὴν ἐπιθυμίαν ντῆς σαρκὸς περιπατοῦσιν, ἀλλὰ κατὰς τὴν ἐπιθυμίαν τοῦ πνεύματος καὶ τὴν ὑφήγησω". → »ὁ θεός« ἀνερρώσατο, »πέμψας τὸν υἱὸν ἑαυτοῦ«, τὴν ὁμοίαν »τῇ σαρκὶ τῆς ἁμαρτίας« σάρκα ἀνειληφότα (ἀληθείᾳ γὰρ καὶ οὐ δοκήσει ἦν ὃ ἐφάνη), ἵνα τῆς ἁμαρτίας κατακεκριμένης πρὸς ἀναίρεσιν, εἰς τὸ μηκέτι »καρποφορῆσαι« ἐν τῇ σαρκί, »τὸ δικαίωμα τοῦ« φυσικοῦ »νόμου πληρωθῇ«, πλεονάσαν τῇ ὑπακοῇ »τοῖς μὴ κατὰ« τὴν ἐπιθυμίαν »τῆς σαρκὸς περιπατοῦσιν, ἀλλὰ κατὰ« τὴν ἐπιθυμίαν »τοῦ πνεύματος« καὶ τὴν ὑφήγησιν.; ἕτερος ὧν τῶν προεἰρημένων νόμων. διὰ τοῦ κηρύγματος πρὸς ὑπακοὴν τεθεὶς καὶ ἄφεσιν ἁμαρτημάτων, νἠλευθέρωσεν ἡμᾶς ἀπὸ τοῦ νόμου τῆς ἀμαρτίας καὶ τοῦ θανάτους, νικήσας ἐκ παντὸς τὴν ἁμαρτίαν βασιλεύουσαν τῆς σαρχός. “A μὲν οὖν δὴ → ἕτερος ὢν τῶν προειρημένων νόμων, διὰ τοῦ κηρύγματος πρὸς ὑπακοὴν τεθεὶς καὶ ἄφεσιν ἁμαρτημάτων, »ἠλευθέρωσεν ἡμᾶς ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου«, νικήσας ἐκ παντὸς τὴν ἁμαρτίαν βασιλεύουσαν τῆς σαρκός. Ἃ μὲν οὖν δὴ; οὐχ ὀρθῶς WTA ἐξηγούμενοι, σαφηνίσας ἔφην, ὦ Θεύφιλε. → οὐκ ὀρθῶς αὐτὰ ἐξηγούμενοι, σαφηνίσας, ἔφην, ὦ Θεόφιλε.; πρὺς καθαίρεσιν τὰ ἑξῆς. διὸ καὶ 0xr ἡρότερον αὐτῶν ἅπτομαι → πρὸς καθαίρεσιν τὰ ἑξῆς. διὸ καὶ ὀκνηρότερον αὐτῶν ἅπτομαι; ἐὰν μή τις ἡμᾶς AV'OC συνέσεως → ἐὰν μή τις ἡμᾶς αὔρα συνέσεως; Διαπορήσαι δ᾽ ἂν τις πῶς εἰς τὸν ὁγκον ἀναλαμβάνεσθαι δύναται τῶν δένδρων ἡ γῆ μεταλλοιουμένη, da die Bäume keine Eingeweide ἐχρῆν γάρ, ἅτε τῆς ὑποχειμένης γῆς ἀναρπαζομένης ἀεὶ διὰ τῶν 20 ῥιζῶν εἰς ὅλην τὴν ἕξιν τοῦ ξύλου, τὸν τόπον, καθ᾽ ὃν τὸ δένδρον βεβλάστηκε, κοιλαίνεσθαι᾽ ὥστε μάταιος αὐτῶν ὁ τοιοῦτος τῆς περὶ τὰ σώματα δίσεως ἀναλογισμός. πῶς γὰρ ὅλος ἡ γῆ, διὰ τῶν ῥιζῶν εἰς τοὺς κορμοὺς τῶν φυτῶν εἰσδυομένη καὶ διὰ τῶν πόρων εἰς πάντας αὐτῶν καταχερματιζομένη τοὺς κλάδους, εἰς φύλλα καὶ καρπὸν μεταβάλλεται; εὐμήκη μὲν οὖν δένδρα, κέδροι ἢ πίτυες ἢ ἐλάται. καὶ πολλὴν φέροντα κατ᾽ ἔτος κόμην καὶ καρπόν, ἰδεῖν ἐστὶν ὡς οὐδὲν τῆς ὑποκειμένης γῆς εἰς τὸν ἑαυτῆς ὁγκον τῆς δρυάδος καταναλίσκουσιν. ἐχρῆν γάρ, εἰ ἀληθὲς ἣν διὰ τῶν διζῶν ἀνερχομένην ἀποτῷ ῶι Sr λουῦσθει την γῆν, ἅπαντα τὸν περὶ αὐτὸ τόπον τὴς γη: κοιλαίνεσθε. ὅτι μὴ ἐπιροίτιν πέφυκε τὸ ξηρόν. χαθάπευ καὶ τὸ ὑγρόν. de ποὺς τὸ κινούμενον. HON ὁὲ καὶ συκαῖ χκιὴὰ ἄλλα τοιμῦτα φυτὰ μνημείεων ἐν οἰχυδουμήμεσι πολλάκις βλαστήσαντα οὐδὲν εἰς ἱαντὰ τῆς οἰχουδομῆς ὅλως ἱστοροῦνται καταναλωκένα. εἰ γοῦν ἐτῶν πολλῶν σελ λογίσασ 60 αἱ τις τὸν καρπὸν αὐτῶν καὶ τὰ φύλλα 701: Andi ΩΣ κατίδοι ἂν πολλαπλαυίονει τῆς ἐπὶ τῶν μνημείων γῆς τὸν ὀγκον αὐτιῶν γι γενημένον.. Mauern wegnehmen, θὲν ἀτοπώτατον ἡγεῖσθαι τὴν γῆν εἰς καρσεῶν φορὰν μεταβθαλλομένην καὶ φύλλα καταναλίσκεσθαι, κἀν δι΄ αὐτῆς ἅπαντα γίνωνται, ἴδοις αὐτῇ χρώμενα καὶ τόπῳ. οὐδὲ γὰρ ἄρτος δίχα μύλου καὶ τόπου καὶ χρόνου καὶ πυρὸς γίνεται, καὶ οὐδὲν ἔστιν ἢ) γίνεται τούτων ὁ ἄρτος. [Aal ἐπὶ ἄλλων μυρίων ὡσαύτως. Und φυτεύεσθαι καὶ τὸ ποτίζεσθαι τέχνῃ καὶ γῇ καὶ ὕόατι δοὺς τῷ θεῷ τὸ κὐξόνειν μόνῳ συνεχοῤρησεν, ἔνθα »οὔτε ὁ φυτεύων οὔτε ὁ ποτίζων ἐστί τι, ἀλλ᾽ ὁ αὐξάνων θεόςς ἔφη, der Erde das Pflanzen gehend, πάντα γεννῶσαν τὴν πρωτόγονον σοφίαν τοῦ θεοῦ καὶ πάντων τεχνίτιδα πάντα εἰς τὸν κόσμον προφέρειν. ἣν τε παλαιοὶ ἄνδρες ζι φύσιν ἐκάλεσων καὶ πρόνοιων", παρὰ τὸ φύειν αὐτὴν ἅπαντα καὶ αὐξειν προνοουμένην ἀεὶ καὶ φροντίξουσαν. 20 γὰρ πατήρ μοῦ ἕως ἄρτι EQYAIETAL φησί »καγὼ ἐργάαζομκε. οθὲν δια ταῦτα δη. καὶ ὁ Σολομῶν ἁπάντων αὐτὴν TEZFITIÖK ἐκύλεσει". DM γὰρ πάντων τεχνῖτις ἐδίδαξέ μὲς, φησί. τοῦ θεοῦ »σοφίας)" εἰς οὐδὲν πτωχείοντος τοῦ θεοῦ. ἀλλὰ πλουσίως πάντα καὶ κτίζειν καὶ ποιεῖν" καὶ ποικίλλειν καὶ αὔξειν δυναμένου. γῶν ὁ θεὸς καὶ πάντων φροντίζων καὶ προνοούμενος, »λαβὼν χοῦν ἀπὸ τῆς γῆ». τὸν ἔξωθεν ἡμῶν »ἔπλασεν ἄνθρωπονς, οὐ μόνον ὁ μέγας προφήτης Motohs, ἀλλὰ καὶ πᾶς ὁμόγλωσσος αὐτῷ τῆς πνευματικχῆς φωνῆς τῶν προφητῶν χορὸς μαρτυρεῖ" οὐ γὰρ ἀπρονοήτῳ καὶ συντυχικῇ φορῷ, κατὰ τοὺς τὸ ἄπειρον καὶ κενὸν εἰσηγουμένους ὥσπερ ἐξ ἄμμων κατὰ συντυχίαν προσγινομένων καὶ "—— ὑπέστη τὸ πᾶν, ἀλλ᾽ ἐκ πυρὸς καὶ ἀέρος καὶ γῆς καὶ ὕδατος, κἂν μὴ βούλωνται ταῦτα στοιχεῖα καὶ πρωτόγονα τοῦ παντὸς εἶναί τινες σώματα, ἀλλὰ συγχρίματα ἐκαὶ, εἴδη ἐξ ἀτύμων ἢ ὑγκὼν ἢ ἀμερῶν 7 ὁμοιομερῶν. αὐτομάτῳ τινὶ καὶ ἀπροαιρέτῳ σι: ναχθέντα, φιλίᾳ. ἀπρονοησίᾳ γὰρ τῶν ὕλων καὶ ἀδιοικησίᾳι ἀκόλουθος οὗτος ὁ λόγος δε ὁ κιὼ Πημοκρίτῳ καὶ »απικούρῳ φίλος, ἀλλ᾽ οὐχ ἡμῖν" ἴσμεν γὰρ τὸ πῶν ἀπταίστως θείας βουλῆς κυβερνᾶσθαι προστασία. ἡ γὰρ ἔργαζομένη θεοῦ ταγαῖς τὰ πάντα σοφία καὶ σχηματίξουσα τῷ μὲν θερμῷ τὸ ψυχρὸν θραύσασα, τῷ δ᾽ αὐ ψυχρῷ τὸ θερμὸν ἡμερώσασα, καὶ τῷ μὲν ξηρῷ δήσασα τὸ ὑγρόν, λύσασα δὲ τῷ ὑγρῷ τὸ ξηρόν. --- τὸν ἄνθρωπον οὕτως ἐδείματο, τὴν πρὸς τὸ πᾶν ἐν αὐτῷ μίμησιν καὶ τὴν ἐν τῷ παντὶ πρὸς αὐτὸν διαγράψασα, ὥστε κόσμον μὲν εἶναι 1f καὶ... τοῦ παντὸς .. τινες σώματα < 8 2 συγχρ.Ἷ στοιχεῖα ὃ 8 (>Elemente« wie Ζ.1) καὶ - 5. εἰδη 8: ηόη Ὁ 3 αὐτομάτῳ τινὶ καὶ «- 8 μικρὸν τὸν ἄνθρωπον ἔχοντα ἐν ἑαυτῷ πάντα τὰ μέρη τοῦ ὅλου, μέγαν δὲ τὸν κόσμον ἄνθρωπον. καθάπερ οὖν δὴ ἐν τῷ ὅλῳ γῆ μὲν ἀκίνητος ἕστηκεν καὶ καθεδρασμένη, ἔχουσα πάντοθεν περικεχυμένον ἐν ἑαυτῇ ψυχρὸν τὸν ἀέρα, τοῦ πυρώδους ἀναπνοὴν παρεχόμενον τῇ φύσει, τεταγμένως δὲ ἐπ' αὐτῷ τὸ πῦρ ηωρημένον, καὶ περὶ τὴν γῆν χεχυμένον τὸ ὑδωρ᾽ οὕτω ὁη καὶ ἐν ημῖν γὴ μὲν ἢ τῶν ὀστέων ἐστὶν στερέμνιος φύσις, καὶ ἡ ἐπ᾽ αὐτῆς περικεχυμένη σὰρξ χυτή, ὑδάτων δὲ καὶ ποταμῶν μιμήματα φλέβες καὶ αἷμα τὸ ἐν φλεψίν" ἀὴρ δὲ καὶ πνεῦμα, τὸ ἐν ἀρτηρίαις τὴν πολλὴν ζέσιν τοῦ ἐν ἡμῖν χαταψύχον πυρός" πῦρ δὲ τὸ ἔμφυτον θερμόν, τὴν τοῦ φλέγματος ἐκτῆκον ἀμετρίαν, καθάπερ κρυσταλλῶδες πίλημα ὕδατος. οὗ χάριν τὴν πρὸς τὰ ὅλα καὶ ὁ προφήτης προστασίαν καὶ διακυβέρνησιν τοῦ θεοῦ δηλῶν (οὐδὲ γὰρ ἀπαυτοματίζεταί τε τῶν τεχνικῶν ὅλῶς δημιουργημάτων). τὴν τῶν τετραπροσώπων ἡνιόχησιν ἡμῖν χερουβὶμ καὶ ἐπιστασίαν ἐξηγεῖται ἐπιστήμονα ἰθυνομένην πρὸς τοῦ λόγου. τέσσαρα ζι μὲν εἶναί φαμεν ὡς τὰ ζῷα τὰ ὑπεϊευγμένα τῷ 020° τὸ μὲν ἀν θρο,ποῦν, τὸ δὲ λίοντος-, τὸ δὲ μόσχον. τὸ δὲ ἀετοῦ" ἔχαστον δὲ πάλεν ἰδίως αὐτῶν χκααθ ἑαυτὸν τί τράμορα ον ὄν, ἱτέρας τοσαύτας ἐν ἑαυτῇ συμπιφύκυ ίας χεραλὰς ἔχειν οἷον γνωριμωτέροις διὰ τού τῶν ἐμ, αἰνων ὀνόμασιν τὴν τῶν τεσσάρων ὁμολογίαν στοιχείων, ἱἄριστα, ἀφ΄ ὧν; διεκοσμήθη τὸ map‘ τῷ μὲν γὰν ἀέρι τὸν ἀνθοώπον εὐστόχως ἀπεικάς EG UL χρὴ οὐράνιον φυτὸν ὑπάρχοντα, τῷ δὲ πυρὶ διὰ τὴν ὀξυχινησίαν (καὶ ἡγεμονίαν) τὸν λέοντα, γῇ δὲ τὸν μόσχον. ἀετῷ δὲ τὸ ὕδωρ. ὅτι τὴν γέννεσιν ἐξ ὕδατος ἔσ ὅχεν τὰ πτηνά. ὁ τοίνον θεός, ὥσπερ ὁ παλαιός φησιν λόγος. ἀρχὴν καὶ τελευτὴν καὶ μέσα τῶν ὀντῶν ἁπάντων ἔχων, ἀέρα καὶ γῆν, ὕδῶρ τε αὖ καὶ πῦρ, τὰ μέ γιστα ζῷα τῇ βουλῇ συνέχων τῇ ἑαυτοῦ καὶ διακρατῶν, χαθάπερ ὁχημα τέτρωρον, πρὸς διαμονὴν εὐθύνουν ἀρρήτως ἡνιοχεῖ τὸ πᾶν. TETOGμορφον γοῦν ἕκαστον αὐτῶν ad ἑαυτὸ ζῷον ὁ προφήτης εἶναι ὑπέθετο, ὅλα δι᾿ ὅλων κεχρᾶσθαι δηλῶν τὰ στοιχεῖα, τετραμιγῆ τε εἶναι τὰ συνιστάμενα ἐξ αὐτῶν συγχρίματα. Denn das dem Kristall οι ἀποχοπτόμενα μέλη (τοῦ σώματος), τουτέστιν ὠτίον ἢ δάκτυλον ἢ ὑῖναι. αὐθις ἐκ τῆς τροφῆς... αὐαπληροῦσθαι. Denn es muß durchaus οι ιῷ οι yüzvrastati (ἀποδιδόναι, ἐπιστρέφειν) ist um dieses Leben: ν»οἴδαμεν γὰρ ὡς ἐὼν ἡ ἐπίγειος ἡμῶν» οἰκία τοῦ σκήνους καταλυθῇς, ἐπίγειον οἰκίαν τὴν ἐνταῦθα βραχύβιον ζωὴν καταχρηστικῶς λεπτέον. καὶ οὐ τὸ σκῆνος τοῦτο... Wenn cs (das das ewige Leben empfangen. εἰ γὰρ ἐπίγειον οἰκίαν χκαταλυομένην τὸ σῶμα τίθεσθαι αὐτὸν νομίζετε. φράσατε τὸ σχῆνος τί ἔστιν, οὗ ἡ οἰκία καταλύεται; ἕτερον γὰρ τὸ σκῆνος, καὶ ἄλλο τοῦ σκήνους ἡ οἰκία. καὶ ἕτερον ἡμιῖς, ὧν ἐστε τὸ σκῆνο- “ἴδιον. »ἱὼν γὰρ ἡ ἐσίγέίος ἡμῶν οἰχίας φησί »τοῦ σκήνους καταλυθῇ «. οἷον ἡμᾶς μὲν τὰς ρυχὰ- εἰναι ὁηλώσας, σκῆνος δὲ τὸ σῶμα, οἰκίαν δὲ τοῦ ὁκήνονς τὴν κατὰ τὴν παροῦσαν ζωὴ» ἃ ἀπόλαυσιν τῆς σαρχὸς τροπιχῶς. ἐὰν οὖν ἡ νῦν δὴ αὐτῇ ἡ τοῦ σώματος ζωὴ ὀίκην οἰχίας καταχυθῇ. ἕξομεν τὴν ἐν τοῖς οὐρανοῖς ἀχειρυποίητον (οἰκίαν, τουτέστε ξωὴν αἰώνιον. ἀχειροποίητόν φησι διὰ τὸ χειροποίητον ταύτην λέγεσθαι τὴν τὴν κατὰ ἀντιδιαοτολήν, παρὰ τὸ πάντα ἡμῶν τὰ κοσμήματα καὶ σποωιὁάσματα τοῦ βίου χερσὶ παλαμᾶσθαι ἀνθρώπων. Daher auch Salomo δημιούργημα ὑπάρχον .. θεοῦ χειροποίητον οὐ λέγεται, ὅτε μὴ ἐπαλαμήθη τέχναις ἀνθρώπων. εἰ δέ, διότι ὑπὸ θεοῦ ἐδημιουργήθη, χειροποίητον αὐτὸ λέξουσι, χειροποίητοι ἄρα καὶ αἱ τυκαὶ καὶ οἱ ἄγγελοι xal τὰ ἐνδύματα αὐτὰ τὰ ἐν τοῖς οὐρανοῖς. — Wenn aber auch sie nicht mit Händen gemacht sind — θεοῦ γὰρ αὐτουργήματα καὶ ταῦτα --. τίς οὖν ἐστιν ἡ χειροποίητος οἰκία; ἡ βοαχύβιος. ος ἔφην. αὕτη OT, ἡ ἀπ᾿ ἀνθρωπίνων χειρῶν δραματουργουμένη (φαγῇ: γάρ φησιν τἐν ἱδοῶτι τοῦ προσώπου σου τὸν ἄρτον GOUC), ἧς χκαταλυθείσης ἐχείνην τὴν ἀχειροποίητον Ξοὴν ἔχομεν. καθάπερ καὶ ὁ κύριος εἰπὼν ἐδηλογσε »ποιήσατε ζξαυτοῖς φίλους ἐκ τῆς ἀδικίας τοῦ μαμωνᾷ, ἵνα ὕταν ἐκλίπωσι δέξωνται ὑμᾶς εἰς τὰς αἰωνίους «σκηνάς. 5 γὰρ ἐκεῖ »σχηνὰςς ὁ κύριος ἐχάλεσε, τοῦτο ἐνταῦθα ὁ ἀπόστολος ἐνδύματα" ὃ δὲ ἐκεῖ »φίλους ἐκ τῆς ἀδικίαςς« (ὁ κύριος ἐκάλεσε, τοῦτον ἐνταῦθα »καταλυομένας« ὁ ἀπόστολος νοἰκίας«. καθάπερ γοῦν, ἐὰν ἐκλείψωσιν αἱ τῆς παρούσης Sehe ἡμῶν ἡμέραι, τὰ πρὸς εὐποιίαν τὰς YVXAS ἡμῶ» ὑποδέξονται ἀγαθοεργήματα. ( ἀπὸ τῆς ἐν τῇ ἀδικίᾳ ζωῆς ἐκτησάμεθα. τῷ τὸν κόσμον »ἐν τῷ πονηρῷς« κεῖσθαι, οὕτω τῆς Zee (ταύτης. καταλυθείσης τῆς ὠκυμόρου τὴν πρὸ τῆς ἀναστάσεως ἕξομεν οἴκησιν αἱ ψυκαὶ παρὰ τῷ θεῷ, ἔστ᾽ ἂν ἀνακαινοποιηθεῖσαν ἡμῖν ἄπτωτον ἀναλάβωμεν οἰκίαν. ὁθὲν καὶ νστενάζομεν«, μὴ θέλοντες τὸ σῶμα ν»ἀπεχδύσασθαι, ἀλλ᾽. ἐπ᾿ αὐτῷ τὴν ἄλυπον »ἐπενδύσασθαις ζωήν. τὸ γὰρ οἰκητήριον τὸ ἐξ οὐρανοῦ, ὃ ἐπιθυμοῦμεν ἐπενδύσασθαι, ἡ ἀθανασία ἐστίν" ἣν ἐὰν ἐπενδυσώμεθα, καταποθήσεται πᾶν τὸ ἐν αὐτῇ ὁλοσχερῶς ἀσθενὲς ὑπὸ τῆς ἀχρόνου ζωῆς καταναλωθὲν καὶ θνητόν. πίστεως γὰρ περιπατοῦμεν, οὐ διὰ εἴδους«, τουτέστι διὰ πίστεως γὰρ ἐπιβαίνομεν ἔτε ἀτρανωτάτῳ λογισμῷ τὰ ἐκεῖ πράγματα κατοπτεύοντες. καὶ οὐ σαφῶς, ὥστε καὶ ὁρᾶν καὶ ἀπολαύειν καὶ ἐν αὐτοῖς 10 τὰ ἐχεῖ: »alle jene« S 10f χατοπτ. Phb 233 11 x. οὐ σαφῶς <S σι τῷ ’ σι" “ , 2 ε , ω A - N 4 ΧΥΠῚ. »To6r0 ὁέ φημι, ἀδελφοί, OTI σάρξ καὶ alla κληρονο. -ν —— A “ ) ῃ ἫΝ ς » ὃ \ A u μῆσαι βασιλείαν θεοῦ οὐ δυναντίι, οὐδὲ ἡ, φθουαι τὴν ἀφθασσίαν κληρονομεῖ.. Σάρχκα. φησίν, οὐ τὴν σάρκα αὐτὴν ἰδήλωφεν, ἀλλὰ τὴν ἄλογον ποὺς τὰς μαχλώσας τῆς τ᾽υχῆς ὁρμὴν ἡδονώς. εἰπῶὼν ἡ οὖν ὅτι »σὰρξ καὶ αἷμα βασιλείαν θεοῖ κληρονομῆσαι οὐ δύνανταις ἐπαπεφήνατο νοὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληοονωμεῖς. φθορὰ δὲ οὐχ αὐτό ἐστι τὸ φθειρόμενον, ἀλλὰ τὸ φρθεῖοον. .. ἐπιχρατήσαντος μὲν γὰρ τοῦ θανάτου κλίνεται τὸ σῶμα εἰς φθοράν" ἐπιμενούσης di: ἔμπαλιν τῆς Eos ἐν αὐτῷ ἕστηκε μὴ καθαιοούμενον. διὸ ἐπειδὴ μεθόριος τῆς ἀφθαρσίας ἐγενήθη καὶ τῆς φθορῶς ἡ σάρξ, οὐκ οὖσα orte φθορὰ οὔτε ἀφθαρσία, ἐκρατήθη δὲ διὰ τὴν ἡδονὴν ὑπὸ τῆς φθορᾶς, ποίημα τῆς ἀφθαρσίας καὶ κτῆμα ὑπάρχουσα, διὰ τοῦτο γεγένηται φθαρτὴ καὶ νεἰς YHV« ἐκλίθη »χώματος«. καὶ ἐπεὶ συνεκρατήθη ὑπὸ τῆς φθορᾶς καὶ θανάτῳ διὰ παιδείαν παρεδόθη. εἰς γῖχος αὐτὴν ὁ θεὸς τῇ φθορῷ καθάπερ κληρονομίαν οὐ κατέλιπεν, ἀλλὰ πάλιν διὰ τῆς ἀναστάσεως νικήσας τὸν θάνατον ἀπέδωχε τῇ ἀφθαρσίᾳ, ἵνα μὴ κληρονομήσῃ ἢ φθορὰ τὴν ἀφθαρσίαν, ἀλλ᾽ ἡ ἀφθαρσία τὸ φθαρτόν. ἐπαποχρίνεται γοῦν »δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίανε. φθαρτὸν δὲ καὶ θνητὸν ἐνδυόμενον ἀθανασίαν καὶ ἀφθαυσίαν τί ἂν ἕτερον εἴη παρὰ τὸ σπειρόμενον EV φθορᾷε καὶ ἀνιστάμενον ἐν ν»ἀφθαρσίας (ὅτι μὴ φθαρτή ἐστιν ἢ θνητὴ ἡ ψυχή, ἀλλὰ τὸ θνητὸν τοῦτο καὶ φθειρόμενον σαρκίον), ἵνα ν»καθὸς ἐφορέὅαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰχόνα τοῦ ἐπουθανίου;ς ἡ γὰρ εἰκὼν τοῦ χοϊκοῦ, ἣν ἐφορέσαμεν, τό »γῆῇ εἶ καὶ εἰς γῆν ἀπελεύσῃ ἐστίν, ω δὲ εἰχὼν τοῦ ἐπουρανίου ἡ ἐκ νεχρῶν ἀνάστασι- καὶ ἡ ἀφθαρσία, ἵν᾿ νὥσπερ ἠγέρθη ὁ Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὗ τῶς καὶ nu εἴς ἐν καινότητι Some πξριπατήσωμεν«. εἰ δὲ τις εἰχόνα μὲν χοϊχὴν τὴν σάρκα αὐτὴν οἴοιτο λέγεσθαι, εἰκόνα δὲ ἐπουράνιον ἄλλο παρὰ τὴν σάρκα σῶμα πνευματικόν. ἐνθυμηθήτω δὴ οὗτος πρότερον ὅτι Χριστός, ὁ οὐράνιος ἄνθρωπος, τὸ αὐτὸ σχῆμα (τοῦ σώματος καὶ τῶν μελῶν καὶ εἰκόνα καὶ σάρκα τὴν αὐτὴν τῇ ἡμετέρᾳ φορέσας ἐφάνη, δι᾽ ἣν καί, ἄνθρωπος σι οὐχ ὦν, ἄνθρωπος ἐγένετο, ἵνα καθάπερ >ED τῷ Addıy πάντες AnOθνήσχουσιν, οὕτως καὶ ἐν τῷ Χριστῷ πάντες τωοποιηθήσονταις. εἰ γὰρ μὴ διὰ τὸ ἐλευθερῶσαι τὴν σάρκα καὶ ἀναστῆσαι σάρκα ἐφόρεσε, τί καὶ περισσῶς σάρκα ἐφόρει, ἣν οὔτε σῷσαι οὔτε ἀναστῆσαι προηρητο; ἀλλ᾽ οὐδὲν περισσῶς ποιεῖ ὁ υἱὸς τοῦ θεοῦ. οὐχ ἄρα ἀνωφελῶς τὴν »μορφὴνς τοῦ ν»ὀούλους ἀνέλαβεν, ἀλλὰ πρὸς τὸ ἀναστῆσαι καὶ σῷσαι. ἀληθῶς γὰρ ἄνθρωπος ἐγένετο καὶ “ἀλ ηθώῶς) ἀπέθανε, καὶ οὐ τῷ δοχεῖν, ὑπερ ἐστὶν οὐ — ἦν γὰρ ip αὐτῷςε πάντα νναίς —, ἵνα ἀληθῶς »πρωτότοχοες ἀναφανῇ »τῶν γνεχρῶνε, τὸν χοϊκὸν ἀληθῶς μεταβαλὼν εἰς οὐράνιον καὶ τὸν θνητὸν εἰς ἀθάνατον. ᾿Ιουστῖνος δὲ ὃ ΜΝεαπολίτης, ἀνὴρ οὔτε τῷ χρόνῳ πόρρω ὧν τῶν ἀποστόλων οὔτε τῇ ἀρετῇ, κληρονομεῖσθαι μὲν τὸ ἀποθνῇσχον, κληρονομεῖν δὲ τὸ ζῶν λέγει, καὶ ἀποθνήόκειν μὲν σάρκα, ζῆν δὲ τὴν βασιλείαν τῶν οὐρανῶν. ὁπόταν οὖν σάρκα ὁ Παῦλος καὶ αἷμα μὴ δύνασθαι »τὴν βασιλείαν τοῦ θεοῦ κληρονομῆσαιε λέγῃ, οὐχ ὡς ἐχφαυλίζων, φησί, τῆς σαρκὸς τὴν παλιγγενεσίαν ἀποφαίνεται, ἀλλὰ διδάσχων οὐ κληρονομεῖσθαι βασιλείαν θεοῦ, αἰώνιον ὑπάρχουσαν ζωήν, ὑπὸ τοῦ σώματος. ἀλλὰ τὸ σῶμα ὑπὸ τῆς ζωῆς. εἰ γὰρ Exinoovousito ἡ βασιλεία τοῦ θεοῦ ὑπὸ τοῦ σώματος, ζωὴ ὑπάρχουσα, συνέβαινεν ἂν τὴν ζωὴν ὑπὸ τῆς φθορᾶς καταπίνεσθαι. νῦν δὲ τὸ τεθνῃχὸς ἡ ζωὴ κληρονομεῖ, ἵνα »εἰς νῖχος καταποθῇ ὁ θάνατοςε ὑπὸ τῆς ζωῆς καὶ τὸ φθαρτὸν τῆς ἀφθαρσίας κτῆμα καὶ τῆς ἀθανασίας ἀναφανῇ, ἄφετον μὲν καὶ ἐλεύθερον θανάτου γενόμενον καὶ ἁμαρτίας, δοῦλον δὲ καὶ ὑπήχοον ἀθανασίας, ὅπως τῆς ἀφθαρσίας ἢ τὸ σῶμα κτῆμα, καὶ μὴ τοῦ σώματος ἡ ἀφθαρσία. ιῳ Gott bewahrt. Und nun, εἰ ἐκ τοιαύτης σταγόνος βραχείας καὶ μηδέπω οὐσης τὸ σύνολον μηδέν, ἐν ὑγρασίᾳ τοσαύτῃ καὶ συνοχῇ καὶ πνιγμῷ, ἐκ τοῦ μηδενὸς ἄνθρωπος γίνεται, πῶς οὐχὶ μᾶλλον ἐκ τοῦ ἤδη ὑπάρξαντος ἀνθρώπου ἄνθρωπος ἔσται αὖθις ὃ ἄνθρωπος; οὐ γὰρ οὕτως μέγα τὸ δὴ γεγενημένον καὶ διαλυθὲν ποιῆσαι πάλιν, ὡς τὸ μηδέπω γεγενημένον ἐκ τοῦ μὴ ὄντος κατασχευάσαι. Siehe nun auch Kunst. ἐὰν γοῦν ἐθελήσωμεν δεῖξαι τὴν γονὴν τὴν ἀπὸ τοῦ ἄρρενος ἀπεχκρινομένην, παραγάγωμεν δὲ κατὰ τὸ αὐτὸ καὶ τεθνῃκότος σῶμα. ποῖον πιστεύσουσιν ἡμῖν οἱ θεωροί, εἰς τὸ φανερὸν ἑκατέρων κειμένουν ἔσεσθαι ἄνθρωπον; ἀρα τὴν σταγόνα ἐκείνην τὴν ὅλως οὐδὲν ὑπάρχουσαν ἢ τὸν ἤδη σχῆμα καὶ μέγεθος ἔχοντα καὶ ὑπόστασιν; εἰ γὰρ ἐκεῖνο τὸ ὅλως οὐδὲν μόνον ἐθελήσαντος τοῦ θεοῦ ζῷον τὸ κάλλιστον γίνεται, πολλῷ μᾶλλον τὸ ηδη ὑπάρχον καὶ τετελειωμένον ἐθελήσαντος τοῦ θεοῦ πάλιν τὸ αὐτὸ ἄνθρωπος γίνεται. → .

Topics: Christology, Ethics

Cite (SBL): Methodius, Res. 2.8 (Bonwetsch GCS 27:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/2-4/#p-2-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-methodius-de-resurrectione-2-8) · Report an error

2.9Bonwetsch GCS 27:346

Διαπορήσαι δ᾽ ἂν τις πῶς εἰς τὸν ὄγκον ἀναλαμβάνεσθαι δύναται τῶν δένδρων ἡ γῆ μεταλλοιουμένη … ἐχρῆν γάρ, ἅτε τῆς ὑποκειμένης γῆς ἀναρπαζομένης ἀεὶ διὰ τῶν ῥιζῶν εἰς ὅλην τὴν ἕξιν τοῦ ξύλου, τὸν τόπον, καθ᾽ ὃν τὸ δένδρον βεβλάστηκε, κοιλαίνεσθαι· ὥστε μάταιος αὐτῶν ὁ τοιοῦτος τῆς περὶ τὰ σώματα ῥύσεως ἀναλογισμός. πῶς γὰρ ὅλος ἡ γῆ, διὰ τῶν ῥιζῶν εἰς τοὺς κορμοὺς τῶν φυτῶν εἰσδυομένη καὶ διὰ τῶν πόρων εἰς πάντας αὐτῶν κατακερματιζομένη τοὺς κλάδους, εἰς φύλλα καὶ καρπὸν μεταβάλλεται; εὐμήκη μὲν οὖν δένδρα, κέδροι ἢ πίτυες ἢ ἐλάται, καὶ πολλὴν φέροντα κατ᾽ ἔτος κόμην καὶ καρπόν, ἰδεῖν ἐστὶν ὡς οὐδὲν τῆς ὑποκειμένης γῆς εἰς τὸν ἑαυτῆς ὄγκον τῆς δρυάδος καταναλίσκουσιν. ἐχρῆν γάρ, εἰ ἀληθὲς ἦν διὰ τῶν ῥιζῶν ἀνερχομένην ἀποξυλοῦσθαι τὴν γῆν, ἅπαντα τὸν περὶ αὐτὰ τόπον τῆς γῆς κοιλαίνεσθαι, ὅτι μὴ ἐπιρρέειν πέφυκε τὸ ξηρόν, καθάπερ καὶ τὸ ὑγρόν, ἀεὶ πρὸς τὸ κινούμενον. ἤδη δὲ καὶ συκαῖ καὶ ἄλλα τοιαῦτα φυτὰ μνημείων ἐν οἰκοδομήμασι πολλάκις βλαστήσαντα οὐδὲν εἰς ἑαυτὰ τῆς οἰκοδομῆς ὅλως ἱστοροῦνται καταναλωκέναι. εἰ γοῦν ἐτῶν πολλῶν συλλογίσασθαί τις τὸν καρπὸν αὐτῶν καὶ τὰ φύλλα βουληθείη, κατίδοι ἂν πολλαπλασίονα τῆς ἐπὶ τῶν μνημείων γῆς τὸν ὄγκον αὐτῶν γεγενημένον .. … ὅθεν ἀτοπώτατον ἡγεῖσθαι τὴν γῆν εἰς καρπῶν φορὰν μεταβαλλομένην καὶ φύλλα καταναλίσκεσθαι, κἂν δι᾿ αὐτῆς ἅπαντα γίνωνται, ἕδρᾳ αὐτῇ χρώμενα καὶ τόπῳ. οὐδὲ γὰρ ἄρτος δίχα μύλου καὶ τόπου καὶ χρόνου καὶ πυρὸς γίνεται, καὶ οὐδὲν ἔστιν ἢ γίνεται τούτων ὁ ἄρτος. [καὶ ἐπὶ ἄλλων μυρίων ὡσαύτως. … ὁ γοῦν ἀπόστολος τὸ φυτεύεσθαι καὶ τὸ ποτίζεσθαι τέχνῃ καὶ γῇ καὶ ὕδατι δοὺς τῷ θεῷ τὸ αὐξάνειν μόνῳ συνεχώρησεν, ἔνθα »οὔτε ὁ φυτεύων οὔτε ὁ ποτίζων ἐστί τι, ἀλλ᾽ ὁ αὐξάνων θεός« ἔφη, … ἠπίστατο γὰρ πάντα γεννῶσαν τὴν πρωτόγονον σοφίαν τοῦ θεοῦ καὶ πάντων τεχνίτιδα πάντα εἰς τὸν κόσμον προφέρειν. ἣν τε παλαιοὶ ἄνδρες φύσιν ἐκάλεσαν καὶ πρόνοιαν, παρὰ τὸ φύειν αὐτὴν ἅπαντα καὶ αὔξειν προνοουμένην ἀεὶ καὶ φροντίζουσαν. »ὁ γὰρ πατήρ μου ἕως ἄρτι ἐργάζεται« φησί »κἀγὼ ἐργάζομαι.« ὅθεν διὰ ταῦτα δὴ καὶ ὁ Σολομῶν ἁπάντων αὐτὴν τεχνίτιδα ἐκάλεσεν, (»ἡ γὰρ πάντων τεχνῖτις ἐδίδαξέ με« φησί, τοῦ θεοῦ »σοφία«)· εἰς οὐδὲν πτωχεύοντος τοῦ θεοῦ, ἀλλὰ πλουσίως πάντα καὶ κτίζειν καὶ ποιεῖν καὶ ποικίλλειν καὶ αὔξειν δυναμένου. … ⟨ὅτι γὰρ⟩ τὰ πάντα δημιουργῶν ὁ θεὸς καὶ πάντων φροντίζων καὶ προνοούμενος, »λαβὼν χοῦν ἀπὸ τῆς γῆς«, τὸν ἔξωθεν ἡμῶν »ἔπλασεν ἄνθρωπον«, οὐ μόνον ὁ μέγας προφήτης Μωυσῆς, ἀλλὰ καὶ πᾶς ὁμόγλωσσος αὐτῷ τῆς πνευματικῆς φωνῆς τῶν προφητῶν χορὸς μαρτυρεῖ· οὐ γὰρ ἀπρονοήτῳ καὶ συντυχικῇ φορᾷ, κατὰ τοὺς τὸ ἄπειρον καὶ κενὸν εἰσηγουμένους, ὥσπερ ἐξ ἄμμων κατὰ συντυχίαν προσγινομένων καὶ ἀπογινομένων, ὑπέστη τὸ πᾶν, ἀλλ᾽ ἐκ πυρὸς καὶ ἀέρος καὶ γῆς καὶ ὕδατος, κἂν μὴ βούλωνται ταῦτα στοιχεῖα καὶ πρωτόγονα τοῦ παντὸς εἶναί τινες σώματα, ἀλλὰ συγκρίματα ⟨καὶ⟩ εἴδη ἐξ ἀτόμων ἢ ὄγκων ἢ ἀμερῶν ἢ ὁμοιομερῶν, αὐτομάτῳ τινὶ καὶ ἀπροαιρέτῳ συναχθέντα φιλίᾳ. ἀπρονοησίᾳ γὰρ τῶν ὅλων καὶ ἀδιοικησίᾳ ἀκόλουθος οὗτος ὁ λόγος, δι᾿ ὃ καὶ Δημοκρίτῳ καὶ Ἐπικούρῳ φίλος, ἀλλ᾽ οὐχ ἡμῖν· ἴσμεν γὰρ τὸ πᾶν ἀπταίστως θείας βουλῆς κυβερνᾶσθαι προστασίᾳ. ἡ γὰρ ἐργαζομένη θεοῦ ταγαῖς τὰ πάντα σοφία καὶ σχηματίζουσα τῷ μὲν θερμῷ τὸ ψυχρὸν θραύσασα, τῷ δ᾽ αὖ ψυχρῷ τὸ θερμὸν ἡμερώσασα, καὶ τῷ μὲν ξηρῷ δήσασα τὸ ὑγρόν, λύσασα δὲ τῷ ὑγρῷ τὸ ξηρόν, — τὸν ἄνθρωπον οὕτως ἐδείματο, τὴν πρὸς τὸ πᾶν ἐν αὐτῷ μίμησιν καὶ τὴν ἐν τῷ παντὶ πρὸς αὐτὸν διαγράψασα, ὥστε κόσμον μὲν εἶναι μικρὸν τὸν ἄνθρωπον ἔχοντα ἐν ἑαυτῷ πάντα τὰ μέρη τοῦ ὅλου, μέγαν δὲ τὸν κόσμον ἄνθρωπον. καθάπερ οὖν δὴ ἐν τῷ ὅλῳ γῆ μὲν ἀκίνητος ἕστηκεν καὶ καθεδρασμένη, ἔχουσα πάντοθεν περικεχυμένον ἐν ἑαυτῇ ψυχρὸν τὸν ἀέρα, τοῦ πυρώδους ἀναπνοὴν παρεχόμενον τῇ φύσει, τεταγμένως δὲ ἐπ᾽ αὐτῷ τὸ πῦρ ᾐωρημένον, καὶ περὶ τὴν γῆν κεχυμένον τὸ ὕδωρ· οὕτω δὴ καὶ ἐν ἡμῖν γῆ μὲν ἡ τῶν ὀστέων ἐστὶν στερέμνιος φύσις, καὶ ἡ ἐπ᾽ αὐτῆς περικεχυμένη σὰρξ χυτή, ὑδάτων δὲ καὶ ποταμῶν μιμήματα φλέβες καὶ αἷμα τὸ ἐν φλεψίν· ἀὴρ δὲ καὶ πνεῦμα, τὸ ἐν ἀρτηρίαις τὴν πολλὴν ζέσιν τοῦ ἐν ἡμῖν καταψύχον πυρός· πῦρ δὲ τὸ ἔμφυτον θερμόν, τὴν τοῦ φλέγματος ἐκτῆκον ἀμετρίαν, καθάπερ κρυσταλλῶδες πίλημα ὕδατος. οὗ χάριν τὴν πρὸς τὰ ὅλα καὶ ὁ προφήτης προστασίαν καὶ διακυβέρνησιν τοῦ θεοῦ δηλῶν (οὐδὲ γὰρ ἀπαυτοματίζεταί τι τῶν τεχνικῶν ὅλως δημιουργημάτων), τὴν τῶν τετραπροσώπων ἡνιόχησιν ἡμῖν χερουβὶμ καὶ ἐπιστασίαν ἐξηγεῖται ἐπιστήμονα ἰθυνομένην πρὸς τοῦ λόγου. τέσσαρα μὲν εἶναί φαμεν ὡς τὰ ζῷα τὰ ὑπεζευγμένα τῷ ὄχῳ, τὸ μὲν ἀνθρώπου, τὸ δὲ λέοντος, τὸ δὲ μόσχου, τὸ δὲ ἀετοῦ· ἕκαστον δὲ πάλιν ἰδίως αὐτῶν καθ᾽ ἑαυτὸν τετράμορφον ὄν, ἑτέρας τοσαύτας ἐν ἑαυτῷ συμπεφυκυίας κεφαλὰς ἔχειν, οἷον γνωριμωτέροις διὰ τούτων ἐμφαίνων ὀνόμασιν τὴν τῶν τεσσάρων ὁμολογίαν στοιχείων, [ἄριστα] ⟨ἀφ᾽ ὧν⟩ διεκοσμήθη τὸ πᾶν· τῷ μὲν γὰρ ἀέρι τὸν ἄνθρωπον εὐστόχως ἀπεικάζεσθαι χρὴ οὐράνιον φυτὸν ὑπάρχοντα, τῷ δὲ πυρὶ διὰ τὴν ὀξυκινησίαν (καὶ ἡγεμονίαν) τὸν λέοντα, γῇ δὲ τὸν μόσχον, ἀετῷ δὲ τὸ ὕδωρ. ὅτι τὴν γένεσιν ἐξ ὕδατος ἔσχεν τὰ πτηνά. ὁ τοίνυν θεός, ὥσπερ ὁ παλαιός φησιν λόγος, ἀρχὴν καὶ τελευτὴν καὶ μέσα τῶν ὄντων ἁπάντων ἔχων, ἀέρα καὶ γῆν, ὕδωρ τε αὖ καὶ πῦρ, τὰ μέγιστα ζῷα τῇ βουλῇ συνέχων τῇ ἑαυτοῦ καὶ διακρατῶν, καθάπερ ὄχημα τέτρωρον, πρὸς διαμονὴν εὐθύνον ἀρρήτως ἡνιοχεῖ τὸ πᾶν. τετράμορφον γοῦν ἕκαστον αὐτῶν καθ᾽ ἑαυτὸ ζῷον ὁ προφήτης εἶναι ὑπέθετο, ὅλα δι᾿ ὅλων κεχρᾶσθαι δηλῶν τὰ στοιχεῖα, τετραμιγῆ τε εἶναι τὰ συνιστάμενα ἐξ αὐτῶν συγκρίματα.

Diaporēsai d᾽ an tis pōs eis ton onkon analambanesthai dynatai tōn dendrōn hē gē metalloioumenē … echrēn gar, hate tēs hypokeimenēs gēs anarpazomenēs aei dia tōn rhizōn eis holēn tēn hexin tou xylou, ton topon, kath᾽ hon to dendron beblastēke, koilainesthai; hōste mataios autōn ho toioutos tēs peri ta sōmata rhyseōs analogismos. pōs gar holos hē gē, dia tōn rhizōn eis tous kormous tōn phytōn eisdyomenē kai dia tōn porōn eis pantas autōn katakermatizomenē tous kladous, eis phylla kai karpon metaballetai? eumēkē men oun dendra, kedroi ē pityes ē elatai, kai pollēn pheronta kat᾽ etos komēn kai karpon, idein estin hōs ouden tēs hypokeimenēs gēs eis ton heautēs onkon tēs dryados katanaliskousin. echrēn gar, ei alēthes ēn dia tōn rhizōn anerchomenēn apoxylousthai tēn gēn, hapanta ton peri auta topon tēs gēs koilainesthai, hoti mē epirreein pephyke to xēron, kathaper kai to hygron, aei pros to kinoumenon. ēdē de kai sykai kai alla toiauta phyta mnēmeiōn en oikodomēmasi pollakis blastēsanta ouden eis heauta tēs oikodomēs holōs historountai katanalōkenai. ei goun etōn pollōn syllogisasthai tis ton karpon autōn kai ta phylla boulētheiē, katidoi an pollaplasiona tēs epi tōn mnēmeiōn gēs ton onkon autōn gegenēmenon .. … hothen atopōtaton hēgeisthai tēn gēn eis karpōn phoran metaballomenēn kai phylla katanaliskesthai, kan di᾿ autēs hapanta ginōntai, hedrą autę̄ chrōmena kai topǭ. oude gar artos dicha mylou kai topou kai chronou kai pyros ginetai, kai ouden estin ē ginetai toutōn ho artos. [kai epi allōn myriōn hōsautōs. … ho goun apostolos to phyteuesthai kai to potizesthai technę̄ kai gę̄ kai hydati dous tǭ theǭ to auxanein monǭ synechōrēsen, entha »oute ho phyteuōn oute ho potizōn esti ti, all᾽ ho auxanōn theos« ephē, … ēpistato gar panta gennōsan tēn prōtogonon sophian tou theou kai pantōn technitida panta eis ton kosmon propherein. hēn te palaioi andres physin ekalesan kai pronoian, para to phyein autēn hapanta kai auxein pronooumenēn aei kai phrontizousan. »ho gar patēr mou heōs arti ergazetai« phēsi »kagō ergazomai.« hothen dia tauta dē kai ho Solomōn hapantōn autēn technitida ekalesen, (»hē gar pantōn technitis edidaxe me« phēsi, tou theou »sophia«); eis ouden ptōcheuontos tou theou, alla plousiōs panta kai ktizein kai poiein kai poikillein kai auxein dynamenou. … ⟨hoti gar⟩ ta panta dēmiourgōn ho theos kai pantōn phrontizōn kai pronooumenos, »labōn choun apo tēs gēs«, ton exōthen hēmōn »eplasen anthrōpon«, ou monon ho megas prophētēs Mōysēs, alla kai pas homoglōssos autǭ tēs pneumatikēs phōnēs tōn prophētōn choros martyrei; ou gar apronoētǭ kai syntychikę̄ phorą, kata tous to apeiron kai kenon eisēgoumenous, hōsper ex ammōn kata syntychian prosginomenōn kai apoginomenōn, hypestē to pan, all᾽ ek pyros kai aeros kai gēs kai hydatos, kan mē boulōntai tauta stoicheia kai prōtogona tou pantos einai tines sōmata, alla synkrimata ⟨kai⟩ eidē ex atomōn ē onkōn ē amerōn ē homoiomerōn, automatǭ tini kai aproairetǭ synachthenta philią. apronoēsią gar tōn holōn kai adioikēsią akolouthos houtos ho logos, di᾿ ho kai Dēmokritǭ kai Epikourǭ philos, all᾽ ouch hēmin; ismen gar to pan aptaistōs theias boulēs kybernasthai prostasią. hē gar ergazomenē theou tagais ta panta sophia kai schēmatizousa tǭ men thermǭ to psychron thrausasa, tǭ d᾽ au psychrǭ to thermon hēmerōsasa, kai tǭ men xērǭ dēsasa to hygron, lysasa de tǭ hygrǭ to xēron, — ton anthrōpon houtōs edeimato, tēn pros to pan en autǭ mimēsin kai tēn en tǭ panti pros auton diagrapsasa, hōste kosmon men einai mikron ton anthrōpon echonta en heautǭ panta ta merē tou holou, megan de ton kosmon anthrōpon. kathaper oun dē en tǭ holǭ gē men akinētos hestēken kai kathedrasmenē, echousa pantothen perikechymenon en heautę̄ psychron ton aera, tou pyrōdous anapnoēn parechomenon tę̄ physei, tetagmenōs de ep᾽ autǭ to pyr ę̄ōrēmenon, kai peri tēn gēn kechymenon to hydōr; houtō dē kai en hēmin gē men hē tōn osteōn estin steremnios physis, kai hē ep᾽ autēs perikechymenē sarx chytē, hydatōn de kai potamōn mimēmata phlebes kai haima to en phlepsin; aēr de kai pneuma, to en artēriais tēn pollēn zesin tou en hēmin katapsychon pyros; pyr de to emphyton thermon, tēn tou phlegmatos ektēkon ametrian, kathaper krystallōdes pilēma hydatos. hou charin tēn pros ta hola kai ho prophētēs prostasian kai diakybernēsin tou theou dēlōn (oude gar apautomatizetai ti tōn technikōn holōs dēmiourgēmatōn), tēn tōn tetraprosōpōn hēniochēsin hēmin cheroubim kai epistasian exēgeitai epistēmona ithynomenēn pros tou logou. tessara men einai phamen hōs ta zǭa ta hypezeugmena tǭ ochǭ, to men anthrōpou, to de leontos, to de moschou, to de aetou; hekaston de palin idiōs autōn kath᾽ heauton tetramorphon on, heteras tosautas en heautǭ sympephykuias kephalas echein, hoion gnōrimōterois dia toutōn emphainōn onomasin tēn tōn tessarōn homologian stoicheiōn, [arista] ⟨aph᾽ hōn⟩ diekosmēthē to pan; tǭ men gar aeri ton anthrōpon eustochōs apeikazesthai chrē ouranion phyton hyparchonta, tǭ de pyri dia tēn oxykinēsian (kai hēgemonian) ton leonta, gę̄ de ton moschon, aetǭ de to hydōr. hoti tēn genesin ex hydatos eschen ta ptēna. ho toinyn theos, hōsper ho palaios phēsin logos, archēn kai teleutēn kai mesa tōn ontōn hapantōn echōn, aera kai gēn, hydōr te au kai pyr, ta megista zǭa tę̄ boulę̄ synechōn tę̄ heautou kai diakratōn, kathaper ochēma tetrōron, pros diamonēn euthynon arrētōs hēniochei to pan. tetramorphon goun hekaston autōn kath᾽ heauto zǭon ho prophētēs einai hypetheto, hola di᾿ holōn kechrasthai dēlōn ta stoicheia, tetramigē te einai ta synistamena ex autōn synkrimata.

[9] "One might well ask how the earth can be changed and taken up into the bulk of trees. For, since the earth beneath is always being drawn up through the roots into the whole substance of the wood, the place where the tree has grown would have to be hollowed out; so their reasoning about the flux of bodies on this analogy is vain. For how does the earth as a whole, entering through the roots into the trunks of plants and divided through the channels into all their branches, change into leaves and fruit? There are tall trees, cedars or pines or firs, bearing much foliage and fruit every year, and one can see that they consume nothing of the earth beneath into their own woody bulk. For if it were true that the earth rising through the roots is turned into wood, the whole surrounding place of the earth would have to be hollowed out, since what is dry does not naturally flow in, as what is moist does, to take the place of what moves away. Indeed fig trees and other such plants, which often spring up in the buildings of tombs, are reported to have consumed nothing of the building into themselves at all. If anyone were to reckon up their fruit and leaves over many years, he would see that their bulk had become many times greater than the earth on the tombs. ... Hence it is most absurd to think that the earth is changed into the crop of fruits and leaves and consumed; even if everything comes about through it, you would see them using it as a seat and a place. For neither is bread made without a mill and a place and time and fire, and yet bread is none of these; and likewise with countless other things. ... The apostle, at any rate, giving planting and watering to art, earth and water, allowed growth to God alone, where he said, 'Neither he who plants nor he who waters is anything, but God who gives the growth.' ... For he knew that the firstborn wisdom of God, which brings forth all things and is the craftswoman of all, brings all things forth into the world; she whom men of old called nature and providence, because she makes all things grow and increase, always taking forethought and care. 'For my Father is working until now,' he says, 'and I am working.' That is why Solomon too called her the craftswoman of all: 'For wisdom, the craftswoman of all, taught me,' he says; for God is poor in nothing, but is richly able to create and make and adorn and increase all things.

[10] "... That God, who creates all things and cares and provides for all, 'took dust from the earth' and 'formed' our outer 'man,' not only the great prophet Moses but the whole choir of the prophets, speaking with one voice with him in the spiritual language, testify. For the universe did not come into being by an unprovided and chance motion, as those say who introduce the infinite and the void, as though from atoms coming together by chance, but from fire and air and earth and water, even if some will not have these to be elements and primary bodies of the universe, but compounds and forms made of atoms or masses or indivisibles or homoeomeries, brought together by some spontaneous and unchosen friendship. For this account follows from the absence of providence and governance over the universe, and is dear to Democritus and Epicurus, but not to us; for we know that the universe is steered without stumbling by the governance of the divine counsel. For the wisdom that works all things at God's commands and gives them shape, breaking the cold with the hot and taming the hot with the cold, binding the moist with the dry and loosening the dry with the moist, built man in this way, sketching in him the likeness of the universe and in the universe the likeness of him, so that man is a small world, having in himself all the parts of the whole, and the world is a great man. Just as in the whole the earth stands unmoved and settled, having the cold air poured all around it, which gives the fiery element room to breathe, while fire is suspended in order above it, and water is poured around the earth; so too in us the solid nature of the bones is earth, and the flesh poured around it is soft, and the veins and the blood in the veins are images of waters and rivers; air and breath are what is in the arteries, cooling the great heat of the fire within us; and fire is the innate warmth, which melts the excess of phlegm like an icy mass of water. For this reason the prophet too, showing God's governance and steering of the universe (for none of the works of art comes about of itself), describes to us the driving of the four-faced cherubim and their direction, guided knowingly by the Word. We say there are four, as the living creatures yoked to the chariot: one of a man, one of a lion, one of a calf, one of an eagle; and each of them again, being four-formed in itself, has as many other heads grown together with it, signifying by these more familiar names the agreement of the four elements, of which the universe was ordered. For he fittingly likened man to air, since man is a heavenly plant; the lion to fire, because of its swift motion and lordliness; the calf to earth; and the eagle to water, because birds have their origin from water. God, then, as the ancient saying goes, holding the beginning, end and middle of all things that are, air and earth, water and fire, the greatest living creatures, holds them together by his own counsel and keeps them in his grasp, and, like a four-horse chariot, steering it toward permanence, ineffably drives the universe. The prophet supposed each of them to be a four-formed living creature in itself, showing that the elements are mixed wholly through one another, and that the compounds made from them are of a fourfold mixture."

[Slavonic version, translated from N. Bonwetsch's German:] And Memianius began and said: "I take up the contest against them on your behalf, since you have now spoken with moderation, against a difficult and long array of questions. For there are medical questions among them too, and questions about the corruptibility of the body. Let us therefore examine how the visible world itself makes the matter known. For if it is true of trees that the earth is raised up into fruits, then it is true of us too that food becomes flesh and displaces the earlier bodies. As people who have not received the truth, they have thought this way about this too, turning to myths and error. But it will rather be recognized from the following. For, asserting that food first works in the belly, cooking as in its oven by means of the juice, and passing from there into the liver, is distributed to the whole body, given to each member according to its need, becoming blood and changing into flesh and into bones and veins (or sinews), they have taken refuge in the example of the trees as most instructive, saying that there is one manner of change and of sending up and growing, namely of trees and of animals ... [trees have no ...] belly, nor the other organs, into which the food enters and receives its concoction so that, turned to vapour, it may pass into every branch. For the earth that mingles with trees would first need a change if it were to be transformed into their state. For this too is unreasonable. In us food, even though it is quickly concocted, needs much cooperation of nature to be assimilated; but in trees it is neither concocted nor distributed, even to the outermost foliage, since neither the structure nor the power of entrails or belly cooperates. For they have no belly in which the earth is first concocted, dissolved and mixed with moisture, nor entrails through which they excrete the husk-like part, nor any other vessel through which it passes through the tree and reaches its goal. But they said: 'Plants do not have visible vessels such as we have, but invisible paths by which the earth, as vapour, proceeds even into the smallest parts of the tree and is divided as it sprouts.' ... We see many trees on walls too, which in no way ... the vessels, in which [the clay] is shaped by men into an image ... through fire, do not become that form. ... The apostle at any rate [assigns] to the water the watering, but to God the growth. For he knew ... Since it has now been fully shown that the earth is not changed into branches or into fruits, let us leave the matter there."

Textual problem in this passage: see the notes.

1 Cor 3:7 (quotation, high confidence) · John 5:17 (quotation, high confidence) · Gen 2:7 (quotation, high confidence) · Ezek 1:10 (allusion, high confidence) · 1 Cor 3:6 (allusion, high confidence) · 1 Cor 3:7 (allusion, high confidence)

Notes and citation

Summary: The Greek excerpts of Book 2, chapters 9-10: trees do not consume the earth they grow from, God alone gives growth through his wisdom, and man was made from the four elements as a small world, as Ezekiel's four-faced cherubim signify.

Only excerpts of this chapter survive in Greek (shown in the original column and translated first). The whole chapter survives in the Old Slavonic version; it follows in brackets, translated from Bonwetsch's German (GCS 27, 1917), and so overlaps the Greek excerpts.
Greek excerpts (Photius, Bibliotheca, cod. 234; Sacra Parallela) of Book 2, chapters 9-10, removed from the end of staged ref 2.8; the German of these chapters is staged (incompletely) under 2.1 and 2.7. To be merged with them when Book 2 is re-staged. The places marked '...' are where German phrases or gaps interrupt the Greek.
1 Cor 3:7; John 5:17; Wis 7:22; Gen 2:7; Ezek 1:5-10, 10:14; 'beginning, end and middle' is Plato, Laws 4.715e. Democritus and Epicurus are named for atomism.
Doubtful readings of the OCR, printed here as reconstructed from two independent OCRs of the edition: τῷ ὄχῳ ('the chariot') in 10.4 and the bracketed [ἄριστα] ⟨ἀφ᾽ ὧν⟩; an opening bracket before καὶ ἐπὶ ἄλλων μυρίων ὡσαύτως has no closing bracket in either OCR.
This staged unit is really chapter 9 (with part of chapter 10) of Book 2 in Bonwetsch (page 345, numeral printed IX), not chapter 1. Here the Greek survives in part (Photius, Bibliotheca, cod. 234, and the Sacra Parallela) and Bonwetsch prints it beside the German; only the German was staged, and it is incomplete, so the unit breaks off at several points (marked '...'). It should be re-staged together with the Greek before publishing. Translated from Bonwetsch's German translation of the Old Slavonic.
1 Cor 3:6-7. The physiology of digestion answers Aglaophon in 1.9-1.10.

Notes on the original text

Digital text corrected (German passage at the chapter break omitted; Greek words lost in the extraction supplied from the page; German phrase of the parallel translation removed; Greek words lost in the extraction supplied from the page; German phrase of the parallel translation removed; OCR misreadings (checked against a second OCR of the page); OCR misreadings (checked against a second OCR of the page); OCR misreadings (checked against a second OCR of the page); German phrase of the parallel translation removed; Greek words lost in the extraction supplied from the page; OCR misreadings (checked against a second OCR of the page); Greek words lost in the extraction supplied from the page; apparatus line removed; line number removed): τὸν ὁγκον ἀναλαμβάνεσθαι → τὸν ὄγκον ἀναλαμβάνεσθαι; μεταλλοιουμένη, da die Bäume keine Eingeweide ἐχρῆν γάρ, ἅτε τῆς ὑποχειμένης → μεταλλοιουμένη … ἐχρῆν γάρ, ἅτε τῆς ὑποκειμένης; διὰ τῶν 20 ῥιζῶν → διὰ τῶν ῥιζῶν; κοιλαίνεσθαι᾽ ὥστε → κοιλαίνεσθαι· ὥστε; δίσεως → ῥύσεως; καταχερματιζομένη → κατακερματιζομένη; ἐλάται. καὶ → ἐλάται, καὶ; ἑαυτῆς ὁγκον → ἑαυτῆς ὄγκον; ἣν διὰ τῶν διζῶν ἀνερχομένην ἀποτῷ ῶι Sr λουῦσθει την γῆν, ἅπαντα τὸν περὶ αὐτὸ τόπον τὴς γη: κοιλαίνεσθε. ὅτι μὴ ἐπιροίτιν πέφυκε τὸ ξηρόν. χαθάπευ καὶ τὸ ὑγρόν. de ποὺς τὸ κινούμενον. HON ὁὲ καὶ συκαῖ χκιὴὰ ἄλλα τοιμῦτα φυτὰ μνημείεων ἐν οἰχυδουμήμεσι πολλάκις βλαστήσαντα οὐδὲν εἰς ἱαντὰ τῆς οἰχουδομῆς ὅλως ἱστοροῦνται καταναλωκένα. εἰ γοῦν ἐτῶν πολλῶν σελ λογίσασ 60 αἱ τις τὸν καρπὸν αὐτῶν καὶ τὰ φύλλα 701: Andi ΩΣ κατίδοι ἂν πολλαπλαυίονει τῆς ἐπὶ τῶν μνημείων γῆς τὸν ὀγκον αὐτιῶν γι γενημένον.. → ἦν διὰ τῶν ῥιζῶν ἀνερχομένην ἀποξυλοῦσθαι τὴν γῆν, ἅπαντα τὸν περὶ αὐτὰ τόπον τῆς γῆς κοιλαίνεσθαι, ὅτι μὴ ἐπιρρέειν πέφυκε τὸ ξηρόν, καθάπερ καὶ τὸ ὑγρόν, ἀεὶ πρὸς τὸ κινούμενον. ἤδη δὲ καὶ συκαῖ καὶ ἄλλα τοιαῦτα φυτὰ μνημείων ἐν οἰκοδομήμασι πολλάκις βλαστήσαντα οὐδὲν εἰς ἑαυτὰ τῆς οἰκοδομῆς ὅλως ἱστοροῦνται καταναλωκέναι. εἰ γοῦν ἐτῶν πολλῶν συλλογίσασθαί τις τὸν καρπὸν αὐτῶν καὶ τὰ φύλλα βουληθείη, κατίδοι ἂν πολλαπλασίονα τῆς ἐπὶ τῶν μνημείων γῆς τὸν ὄγκον αὐτῶν γεγενημένον ..; Mauern wegnehmen, θὲν ἀτοπώτατον → … ὅθεν ἀτοπώτατον; εἰς καρσεῶν φορὰν μεταβθαλλομένην → εἰς καρπῶν φορὰν μεταβαλλομένην; κἀν δι΄ αὐτῆς ἅπαντα γίνωνται, ἴδοις αὐτῇ → κἂν δι᾿ αὐτῆς ἅπαντα γίνωνται, ἕδρᾳ αὐτῇ; οὐδὲν ἔστιν ἢ) γίνεται → οὐδὲν ἔστιν ἢ γίνεται; [Aal ἐπὶ ἄλλων μυρίων ὡσαύτως. Und φυτεύεσθαι καὶ τὸ ποτίζεσθαι τέχνῃ καὶ γῇ καὶ ὕόατι δοὺς τῷ θεῷ τὸ κὐξόνειν μόνῳ συνεχοῤρησεν → [καὶ ἐπὶ ἄλλων μυρίων ὡσαύτως. … ὁ γοῦν ἀπόστολος τὸ φυτεύεσθαι καὶ τὸ ποτίζεσθαι τέχνῃ καὶ γῇ καὶ ὕδατι δοὺς τῷ θεῷ τὸ αὐξάνειν μόνῳ συνεχώρησεν; θεόςς ἔφη, der Erde das Pflanzen gehend, πάντα → θεός« ἔφη, … ἠπίστατο γὰρ πάντα; ζι φύσιν ἐκάλεσων καὶ πρόνοιων", παρὰ τὸ φύειν αὐτὴν ἅπαντα καὶ αὐξειν προνοουμένην ἀεὶ καὶ φροντίξουσαν. 20 γὰρ πατήρ μοῦ ἕως ἄρτι EQYAIETAL φησί »καγὼ ἐργάαζομκε. οθὲν δια ταῦτα δη. καὶ ὁ Σολομῶν ἁπάντων αὐτὴν TEZFITIÖK ἐκύλεσει". DM γὰρ πάντων τεχνῖτις ἐδίδαξέ μὲς, φησί. τοῦ θεοῦ »σοφίας)" εἰς οὐδὲν πτωχείοντος τοῦ θεοῦ. ἀλλὰ πλουσίως πάντα καὶ κτίζειν καὶ ποιεῖν" καὶ → φύσιν ἐκάλεσαν καὶ πρόνοιαν, παρὰ τὸ φύειν αὐτὴν ἅπαντα καὶ αὔξειν προνοουμένην ἀεὶ καὶ φροντίζουσαν. »ὁ γὰρ πατήρ μου ἕως ἄρτι ἐργάζεται« φησί »κἀγὼ ἐργάζομαι.« ὅθεν διὰ ταῦτα δὴ καὶ ὁ Σολομῶν ἁπάντων αὐτὴν τεχνίτιδα ἐκάλεσεν, (»ἡ γὰρ πάντων τεχνῖτις ἐδίδαξέ με« φησί, τοῦ θεοῦ »σοφία«)· εἰς οὐδὲν πτωχεύοντος τοῦ θεοῦ, ἀλλὰ πλουσίως πάντα καὶ κτίζειν καὶ ποιεῖν καὶ; δυναμένου. γῶν ὁ θεὸς → δυναμένου. … ⟨ὅτι γὰρ⟩ τὰ πάντα δημιουργῶν ὁ θεὸς; »λαβὼν χοῦν ἀπὸ τῆς γῆ». τὸν ἔξωθεν ἡμῶν »ἔπλασεν ἄνθρωπονς, οὐ μόνον ὁ μέγας προφήτης Motohs, → »λαβὼν χοῦν ἀπὸ τῆς γῆς«, τὸν ἔξωθεν ἡμῶν »ἔπλασεν ἄνθρωπον«, οὐ μόνον ὁ μέγας προφήτης Μωυσῆς,; πνευματικχῆς φωνῆς τῶν προφητῶν χορὸς μαρτυρεῖ" → πνευματικῆς φωνῆς τῶν προφητῶν χορὸς μαρτυρεῖ·; συντυχικῇ φορῷ, κατὰ τοὺς τὸ ἄπειρον καὶ κενὸν εἰσηγουμένους ὥσπερ ἐξ ἄμμων κατὰ συντυχίαν προσγινομένων καὶ "—— ὑπέστη → συντυχικῇ φορᾷ, κατὰ τοὺς τὸ ἄπειρον καὶ κενὸν εἰσηγουμένους, ὥσπερ ἐξ ἄμμων κατὰ συντυχίαν προσγινομένων καὶ ἀπογινομένων, ὑπέστη; συγχρίματα ἐκαὶ, εἴδη ἐξ ἀτύμων ἢ ὑγκὼν ἢ ἀμερῶν 7 ὁμοιομερῶν. αὐτομάτῳ τινὶ καὶ ἀπροαιρέτῳ σι: ναχθέντα, φιλίᾳ. ἀπρονοησίᾳ γὰρ τῶν ὕλων καὶ ἀδιοικησίᾳι ἀκόλουθος οὗτος ὁ λόγος δε ὁ κιὼ Πημοκρίτῳ καὶ »απικούρῳ φίλος, ἀλλ᾽ οὐχ ἡμῖν" ἴσμεν γὰρ τὸ πῶν ἀπταίστως θείας βουλῆς κυβερνᾶσθαι προστασία. ἡ γὰρ ἔργαζομένη → συγκρίματα ⟨καὶ⟩ εἴδη ἐξ ἀτόμων ἢ ὄγκων ἢ ἀμερῶν ἢ ὁμοιομερῶν, αὐτομάτῳ τινὶ καὶ ἀπροαιρέτῳ συναχθέντα φιλίᾳ. ἀπρονοησίᾳ γὰρ τῶν ὅλων καὶ ἀδιοικησίᾳ ἀκόλουθος οὗτος ὁ λόγος, δι᾿ ὃ καὶ Δημοκρίτῳ καὶ Ἐπικούρῳ φίλος, ἀλλ᾽ οὐχ ἡμῖν· ἴσμεν γὰρ τὸ πᾶν ἀπταίστως θείας βουλῆς κυβερνᾶσθαι προστασίᾳ. ἡ γὰρ ἐργαζομένη; σχηματίξουσα → σχηματίζουσα; τῷ δ᾽ αὐ ψυχρῷ → τῷ δ᾽ αὖ ψυχρῷ; τὸ ξηρόν. --- τὸν ἄνθρωπον → τὸ ξηρόν, — τὸν ἄνθρωπον; κόσμον μὲν εἶναι 1f καὶ... τοῦ παντὸς .. τινες σώματα < 8 2 συγχρ.Ἷ στοιχεῖα ὃ 8 (>Elemente« wie Ζ.1) καὶ - 5. εἰδη 8: ηόη Ὁ 3 αὐτομάτῳ τινὶ καὶ «- 8 μικρὸν → κόσμον μὲν εἶναι μικρὸν; ἐπ' αὐτῷ τὸ πῦρ ηωρημένον → ἐπ᾽ αὐτῷ τὸ πῦρ ᾐωρημένον; χεχυμένον τὸ ὑδωρ᾽ οὕτω ὁη καὶ ἐν ημῖν γὴ μὲν ἢ τῶν → κεχυμένον τὸ ὕδωρ· οὕτω δὴ καὶ ἐν ἡμῖν γῆ μὲν ἡ τῶν; ἐν φλεψίν" ἀὴρ → ἐν φλεψίν· ἀὴρ; χαταψύχον πυρός" πῦρ → καταψύχον πυρός· πῦρ; ἀπαυτοματίζεταί τε τῶν τεχνικῶν ὅλῶς δημιουργημάτων). τὴν → ἀπαυτοματίζεταί τι τῶν τεχνικῶν ὅλως δημιουργημάτων), τὴν; τέσσαρα ζι μὲν εἶναί φαμεν ὡς τὰ ζῷα τὰ ὑπεϊευγμένα τῷ 020° τὸ μὲν ἀν θρο,ποῦν, τὸ δὲ λίοντος-, τὸ δὲ μόσχον. τὸ δὲ ἀετοῦ" ἔχαστον δὲ πάλεν ἰδίως αὐτῶν χκααθ ἑαυτὸν τί τράμορα ον ὄν, ἱτέρας τοσαύτας ἐν ἑαυτῇ συμπιφύκυ ίας χεραλὰς ἔχειν οἷον γνωριμωτέροις διὰ τού τῶν ἐμ, αἰνων ὀνόμασιν τὴν τῶν τεσσάρων ὁμολογίαν στοιχείων, ἱἄριστα, ἀφ΄ ὧν; διεκοσμήθη τὸ map‘ τῷ μὲν γὰν ἀέρι τὸν ἀνθοώπον εὐστόχως ἀπεικάς EG UL χρὴ → τέσσαρα μὲν εἶναί φαμεν ὡς τὰ ζῷα τὰ ὑπεζευγμένα τῷ ὄχῳ, τὸ μὲν ἀνθρώπου, τὸ δὲ λέοντος, τὸ δὲ μόσχου, τὸ δὲ ἀετοῦ· ἕκαστον δὲ πάλιν ἰδίως αὐτῶν καθ᾽ ἑαυτὸν τετράμορφον ὄν, ἑτέρας τοσαύτας ἐν ἑαυτῷ συμπεφυκυίας κεφαλὰς ἔχειν, οἷον γνωριμωτέροις διὰ τούτων ἐμφαίνων ὀνόμασιν τὴν τῶν τεσσάρων ὁμολογίαν στοιχείων, [ἄριστα] ⟨ἀφ᾽ ὧν⟩ διεκοσμήθη τὸ πᾶν· τῷ μὲν γὰρ ἀέρι τὸν ἄνθρωπον εὐστόχως ἀπεικάζεσθαι χρὴ; ὀξυχινησίαν → ὀξυκινησίαν; τὸν μόσχον. ἀετῷ δὲ → τὸν μόσχον, ἀετῷ δὲ; τὴν γέννεσιν ἐξ ὕδατος ἔσ ὅχεν → τὴν γένεσιν ἐξ ὕδατος ἔσχεν; ὁ τοίνον θεός → ὁ τοίνυν θεός; λόγος. ἀρχὴν → λόγος, ἀρχὴν; τῶν ὀντῶν → τῶν ὄντων; ὕδῶρ τε αὖ → ὕδωρ τε αὖ; τὰ μέ γιστα → τὰ μέγιστα; χαθάπερ ὁχημα τέτρωρον → καθάπερ ὄχημα τέτρωρον; εὐθύνουν → εὐθύνον; TETOGμορφον γοῦν ἕκαστον αὐτῶν ad ἑαυτὸ → τετράμορφον γοῦν ἕκαστον αὐτῶν καθ᾽ ἑαυτὸ; συγχρίματα. → συγκρίματα..

Extrabiblical texts: Wis 7:22 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation); Plato, Leg. 4.715e (Plato (works); quotation)

Topics: Eschatology

Cite (SBL): Methodius, Res. 2.9 (Bonwetsch GCS 27:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/2-4/#p-2-9). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-methodius-de-resurrectione-2-9) · Report an error

2.10Bonwetsch GCS 27:341

Translated by Claude from N. Bonwetsch's German translation (1917) of the Old Church Slavonic; neither is shown

... [the] like, which is over their heads, must be compared to heaven. And the Lord, teaching that we are composed of these through the mixture of the body, bent down when a man blind from birth was brought to him, and made mud from earth and anointed his eyes and made him see, adding again and filling up what was lacking to him in the constitution of the body natural to him from the same mixture of the elements. For the dry part was from the earth, and the moist, the cold and the warm from the spittle. For what comes out of the mouth is warm. But it also has a share in the air; for we spit out saliva not while breathing out but with a full drawing in of breath, sending out with it some of the inner warmth. So God, mixing together earth and air, water and fire, and choosing from these, which existed before, created, preparing the body from them all as one vessel for the soul. A great witness to this is the art of painting, which, imitating the elements of our nature, imitates every image it paints not with any other colours but with four, in varied mixture, by adding each as it pleases. For so he too, being a painter, forming every person in you with four substances, put together all the parts of the body according to a varied mixture of the body; and there is nothing in us that does not have something of them all. Even what appears dry, that is, the bone, has something of the others and is mixed.

John 9:6 (allusion, high confidence) · John 9:1 (allusion, high confidence)

Notes and citation

Summary: The narrator's companion argues that God formed the body from a mixture of the four elements, as Christ's healing of the man born blind with earth and spittle and the painter's four colours illustrate.

This staged unit is not chapter 7 of Book 2: it is the German of the end of chapter 10 (Bonwetsch pp. 351-353), whose Greek is preserved in part and was staged inside ref 2.8 (see the report); it begins in mid-sentence. The true chapter 7 (Greek, pp. 341-342) is not staged. The opening words, a line of the edition's apparatus, stand at the start of the staged text and are not translated. Translated from Bonwetsch's German translation of the Old Slavonic.
John 9:1-7. The four elements as the painter's four colours recall Plato, Tim. 90a and the medical tradition.

Topics: Eschatology

Cite (SBL): Methodius, Res. 2.10 (Bonwetsch GCS 27:341; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/2-4/#p-2-10). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-methodius-de-resurrectione-2-10) · Report an error

2.11Bonwetsch GCS 27:355

ἐχρῆν τὰ ἀποκοπτόμενα μέλη ⟨τοῦ σώματος⟩, τουτέστιν ὠτίον ἢ δάκτυλον ἢ ῥῖνα, αὖθις ἐκ τῆς τροφῆς... ἀναπληροῦσθαι.

echrēn ta apokoptomena melē ⟨tou sōmatos⟩, toutestin ōtion ē daktylon ē rhina, authis ek tēs trophēs... anaplērousthai.

"... the members cut off ⟨from the body⟩, that is, an ear or a finger or a nose, would have had to be filled up again from food ..."

[Slavonic version, translated from N. Bonwetsch's German:] "Therefore the body must be the same, the first body, since the one who had joined it together wished to dissolve it ... that it comes into being through the juices of food that come and go. Since you can separate by art the union of gold melted together with silver or with something else, should not rather what God, who created that very matter out of what is not, has put together with unsearchable wisdom, be undestroyed and unchanged if he wills, rather than wasting away day by day? That is, if food changes into flesh and into bones and sinews, and flesh into hair and nails, while the former body departs: which is more incorrect than anything. For if every day some things come to the body from food and others go away, some flowing off like water and others flowing in, then man is not a creation but some unpremeditated arrangement by chance. For how can we call what is constantly flowing, what appears like water and is never the same, made by God? If it is God's work, then what has once been created as bone and flesh and sinews must also remain, if we want even what any craftsman has made to remain for even a very short time. [Its nature is not] to flow, but to receive frequently coming into being and passing away. And the saying 'God took dust from the earth and created man' would be false. For how was he created, if what is created receives its form from what came into being first and remains, not passing over into another form? But according to them it is said of the body that it never remains this same thing in its identity, even for a very short time, but from the very sowing of the seed comes into being and passes away and in reality never is. This seems to me a hypothesis true according to frivolous imagination, but by no means according to true understanding. For how would it not be foolish to say that something is, but never is by itself? For we say that a creation is the creation of something existing by itself; but how should this be, if the shaping in the matter has never come to an end? For we do not say that something has been created until one sees in it a certain completion of form, which underlies it for the growth of the whole."

Textual problem in this passage: see the notes.

Gen 2:7 (quotation, high confidence)

Notes and citation

Summary: A fragment on cut-off members not growing back from food.

Only excerpts of this chapter survive in Greek (shown in the original column and translated first). The whole chapter survives in the Old Slavonic version; it follows in brackets, translated from Bonwetsch's German (GCS 27, 1917), and so overlaps the Greek excerpts.
Fragmentary Greek of Book 2, chapter 11 or 12, beside the German staged as 2.10-2.11.
This staged unit is really chapter 11 of Book 2 in Bonwetsch (page 353, numeral XI), not chapter 10. Translated from Bonwetsch's German translation of the Old Slavonic; a gap in the first sentence is marked '...', and a phrase lost in the Slavonic is supplied in brackets.
Gen 2:7.

Notes on the original text

Digital text corrected (OCR misreadings (checked against a second OCR of the page); OCR misreadings (checked against a second OCR of the page); Greek words lost in the extraction supplied from the page): οι ἀποχοπτόμενα μέλη (τοῦ σώματος) → ἐχρῆν τὰ ἀποκοπτόμενα μέλη ⟨τοῦ σώματος⟩; ὑῖναι. αὐθις → ῥῖνα, αὖθις; αὐαπληροῦσθαι. → ἀναπληροῦσθαι..

Topics: Eschatology

Cite (SBL): Methodius, Res. 2.11 (Bonwetsch GCS 27:355; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-de-resurrectione/2-4/#p-2-11). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-methodius-de-resurrectione-2-11) · Report an error

2.12Bonwetsch GCS 27:354

Translated by Claude from N. Bonwetsch's German translation (1917) of the Old Church Slavonic; neither is shown

"When we see any member of a statue, we recognize its whole size from it, since the craftsman makes the size of the whole statue in proportion to it. But if that according to which the rest, that is, the whole, must be made does not exist by itself, but is destroyed by something else, replaced by what comes in, and that by another addition, and that again by another, how will the craftsman complete the whole statue, when the matter never remains the same? For the matter taken for making the statue must remain itself and not pass away, but only pass over into the image into which the craftsman wishes to form it, whether of a child or of a youth. Hence it is clear that the image of our body stands firm from the matter once taken, by the command of God, who created us invisibly by his power. For even if the places proper to each member of the body change the food received, still the food does not change into bones and sinews and flesh, nor again the bones or sinews into hair and phlegm and nails, but only into various juices. For wisdom, which foresees all things, makes good the losses of the older juices from the daily nourishment that waters the body, so that they do not lack even one as it departs, just as it also excretes foreign juices through the hair and the nails and the blood and the bile; and other new ones come in again through the food. And since they are manifold and many-formed and admit of much change, it has prepared many vessels for them too. For the flesh and the veins change food into blood, the breasts into milk, the vessel of bile into bile, the mouth into saliva or phlegm, the nose into mucus, the eyes into tears, the surface flesh into sweat and hair and nails. Hence, if someone takes away food, life becomes poorer; but if one of the four true elements is disturbed, life perishes, since what is substantial no longer has its order. For if in truth food changed into flesh and bones and sinews, and flesh and bones and sinews again into hair and nails and phlegm, then necessarily, whenever something of the body went away, something new would have to grow and come to the member in its place. For they have compared this body to a river, one part of it flowing away ahead and another coming after, as part of the water goes to the sea and part flows anew from the springs. For as the waters flowing off in rivers are replaced from the springs, so the missing members of the body would have to be replaced by frequent nourishment. But they did not take care to look at the nature of the thing and to carry out the inquiry more effectively with thoughts that are not invented. For if the firmer part of the body changed into nails and hair through the entry of food, and the moist, that is, the juicy part, into what is hard, it would follow that in place of members or sinews that had departed, others should come from food. Since this is not possible, how can you say that the body does not always remain the same? For if the daily food is like a spring, and the juices that come in are like water, then the body must be like a channel through which juices flow unfailingly, like the springs of a river. For water cannot flow down unless it finds a suitable space. For as the waters of rivers need valleys (if this seems to be common to them and to living beings), so food needs our bodies: the juices pour through the whole body, while the body stands and receives what flows in and what flows out, according to filling and emptying. For the juices that come in at times and increase are not the substantial ones, born with us from the beginning, as I said, but they come to be and cease from the daily food. That is why they undergo many changes of movement, in decrease and increase and need."

Notes and citation

Summary: The speaker argues that food turns only into the body's various juices, which come and go, while the substance of flesh, bone and sinew remains, as the vessel of a river remains while the water flows through it.

This staged unit is really chapter 12 of Book 2 in Bonwetsch (page 354), not chapter 11. Translated from Bonwetsch's German translation of the Old Slavonic; a few obscure phrases are translated by sense.
The image of the body as a river answers Origen's comparison in 1.22 (staged '1.16').

Topics: Eschatology

Cite (SBL): Methodius, Res. 2.12 (Bonwetsch GCS 27:354; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/fathers/methodius-de-resurrectione/2-4/#p-2-12). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-methodius-de-resurrectione-2-12) · Report an error